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Unchanging? Changing? Neither is the truth.
Purposeless? Purposeful? Neither is the truth.
If only the Self is perceived: that is the truth.
Why lament, then, O mind? I'm the same Self in all.

Panchamodhyayah
Chapter 5, Verse 16

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I'm not a vessel, a temple, a house, or a sheath;
Here, without association or dissociation, I am the supreme Reality.
Here, without knowledge or ignorance, I am the supreme Reality;
Why lament, then, O mind? I'm the same Self in all.

Panchamodhyayah
Chapter 5, Verse 15

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Here, Reality is not divided into sub-realities (tattvas);
Here is neither union nor separation.
Even if everything disappears, I'm the same Self in all.
Why lament, then, O mind? I'm the same Self in all.

Panchamodhyayah
Chapter 5, Verse 14

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Here is neither existence nor non-existence;
Here is neither desire nor desirelessness;
Here, the wisdom that's learned is freedom and equality.
Why lament, then, O mind? I'm the same Self in all.

Panchamodhyayah
Chapter 5, Verse 13

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Neither the gunas nor anything else can bind me;
How could I be bound by actions in this life or in the after-life?
I'm the pure, stainless Self, the same within all;
Why lament, then, O mind? I'm the same Self in all.

Panchamodhyayah
Chapter 5, Verse 12

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The Self is beyond form and formlessness, is It not?
It is beyond division and non-division, is It not?
It is beyond creation and the absence of creation, is It not?
Why lament, then, O mind? I'm the same Self in all.

Panchamodhyayah
Chapter 5, Verse 11

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There's no disciple or non-disciple in the one Reality;
There's no one evolving, and no one not-evolving;
Here, in the state of Unity, everyone is eternally free.
Why lament, then, O mind? I'm the same Self in all.

Panchamodhyayah
Chapter 5, Verse 10

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There's no distinction such as "divided" or "undivided";
There's no distinction such as "within" or "without";
Beyond the distinction of "enemy" or "friend," I'm the same Self in all.
Why lament, then, O mind? I'm the same Self in all.

Panchamodhyayah
Chapter 5, Verse 9

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Bhagavan Sri Ramana Maharshi

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TWENTY-FOUR GURUS

A KING WAS passing through a forest in all pomp and pageantry, with his army and retinue behind him. He came across a man with not even a cod-piece on, lying on the ground, with one leg cocked over the other. He was laughing away, apparently supremely happy, contented with himself and all the world. The king was struck with the man’s happy state and sent for him. But when the king’s men approached the nude ascetic and delivered the king’s message, he took absolutely no notice and continued in his ascetic bliss.

On being told of this, the king himself went to the man and even then the man took no notice. Thereupon it struck the king that this must be no common man, and said, ‘Swami, you are evidently supremely happy. May we know what is the secret of such happiness and from which guru you learnt it?’

Thereupon the ascetic told the king, ‘I have had twenty-four gurus. Everything, this body, the earth, the birds, some instruments, some persons, all have taught me’. All the things in the world may be classed as either good or bad. The good taught him what he must seek. Similarly, the bad taught him what he must avoid. The ascetic was Dattatreya, the avadhuta.

- Spiritual Stories as told by Ramana Maharshi

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Bhagavan Sri Ramana Maharshi

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Dattatreya is the universal Guru, isn’t he? And he has said that the whole world was his Guru. If you look at evil you feel you should not do it. So he said evil also was his Guru. If you see good, you would wish to do it; so he said that good also was his Guru; both good and evil, he said, were his Gurus. It seems that he asked a hunter which way he should go, but the latter ignored his question, as he was intent upon his aim to shoot a bird above. Dattatreya saluted him, saying, ‘You are my Guru! Though killing the bird is bad, keeping your aim so steadfast in shooting the arrow as to ignore my query is good, thereby teaching me that I should keep my mind steadfast and fixed on Ishwara. You are therefore my Guru.’ In the same way he looked upon everything as his Guru, till in the end he said that his physical body itself was a Guru, as its consciousness does not exist during sleep and the body that does not exist should therefore not be confused with the soul — dehatmabhavana (the feeling that the body is the soul). Therefore that too was a Guru for him. While he looked upon the whole world as his Guru, the whole world worshipped him as its Guru.

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Here is neither Emptiness nor fullness;
Here is neither purity nor impurity.
Here is neither the All nor its absence;
Why lament, then, O mind? I'm the same Self in all.

Panchamodhyayah
Chapter 5, Verse 8

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Here, in the realm of Unity, everyone is eternally free;
A "short time" and a "long time" have no meaning here.
Here, no distinction such as "fat" or "thin" exists;
Why lament, then, O mind? I'm the same Self in all.

Panchamodhyayah
Chapter 5, Verse 7

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There's no space in the jar, or even a jar;
There's no container of the soul, or even a soul.
There's no separation between Cause and effect;
Why lament, then, O mind? I'm the same Self in all.

Panchamodhyayah
Chapter 5, Verse 6

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There's no knowledge and no ignorance in the experience of Unity;
There's no near and no far in the experience of Unity;
There's no time and no eternity in the experience of Unity;
Why lament, then, O mind? I'm the same Self in all.

Panchamodhyayah
Chapter 5, Verse 5

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There's no real distinction between the Imaginer and the imagination;
There's no real distinction between the Cause and Its effect.
A poem and its words are one and the same;
Why lament, then, O mind? I'm the same Self in all.

Panchamodhyayah
Chapter 5, Verse 4

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Beyond "high" and "low," I'm the same Self in all.
Beyond "inner" and "outer," I'm the same Self in all.
If there is only the One, I'm the same Self in all;
Why lament, then, O mind? I'm the same Self in all.

Panchamodhyayah
Chapter 5, Verse 3

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"Thou art That," the scriptures proclaim;
"Thou art That," one's own Self affirms.
You are beyond all diversification, the same Self in all.
Why lament, then, O mind? I'm the same Self in all.

Panchamodhyayah
Chapter 5, Verse 2

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AUM pervades everything, equally, like space;
Within It, there are no distinctions such as "high" and "low."
The formless Unmanifest manifests as form;
How else could the Imperishable show forth Its Light?

Panchamodhyayah
Chapter 5, Verse 1

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In that state where one knows nothing at all,
This versified knowledge doesn't even exist.
So, now, while I'm in the state of samarasa,
I, the Avadhut, have spoken of the supreme Absolute.

Chaturthodhyayah
Chapter 4, Verse 25

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Those who possess strong determination renounce meditation;
They renounce all their good works as well as their bad.
The nectar of renunciation they drink to their fill.
My nature is Freedom; there's no maya to me.

Chaturthodhyayah
Chapter 4, Verse 24

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Know, without any doubt, that I'm limitless.
Know, without any doubt, that I'm changeless.
Know, without any doubt, that no stains can touch me.
My nature is Freedom; there's no maya to me.

Chaturthodhyayah
Chapter 4, Verse 23

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My awareness of the Self is constant; I never abandon it;
So I'm never affected by darkness or light.
How, then, can I speak of my morning or evening prayers?
My nature is Freedom; there's no maya to me.

Chaturthodhyayah
Chapter 4, Verse 22

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I have no father or mother; I have no family or caste;
I've never known birth, and I've never known death.
How, then, can I speak of affection or attachment?
My nature is Freedom; there's no maya to me.

Chaturthodhyayah
Chapter 4, Verse 21

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I'm not unlearned, nor am I learned;
I don't remain silent, nor do I say anything.
How, then, can I speak of true or false doctrines?
My nature is Freedom; there's no maya to me.

Chaturthodhyayah
Chapter 4, Verse 20

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Know well that, in samadhi, all things are One;
Know also that I'm unaffected by the attainment or
non-attainment of samadhi.
How, then, can I speak of union or separation?
My nature is Freedom; there's no maya to me.

Chaturthodhyayah
Chapter 4, Verse 19

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Sadhguru Jaggi Vasudev

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I have never been lonely because the Creator has never left me for a moment. He has never left anyone for a moment.

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