The outer knowledge is of the coconut's husk;
The subtler knowledge is of the meat within.
And concealed within that subtle core
Is the coconut-milk-Consciousness - the Self.
Dvitiyodhyayah
Chapter 2, Verse 20
The subtler knowledge is of the meat within.
And concealed within that subtle core
Is the coconut-milk-Consciousness - the Self.
Dvitiyodhyayah
Chapter 2, Verse 20
Experienced without, It's the universe;
Experienced within, It's the power of life.
And deep within that inner life
The real milk-of-the-coconut resides.
Dvitiyodhyayah
Chapter 2, Verse 19
Experienced within, It's the power of life.
And deep within that inner life
The real milk-of-the-coconut resides.
Dvitiyodhyayah
Chapter 2, Verse 19
The subtle images are seen within,
And the manifold forms are seen without;
But the independent Experiencer of both
Is known by all seers as the inner Self.
Dvitiyodhyayah
Chapter 2, Verse 18
And the manifold forms are seen without;
But the independent Experiencer of both
Is known by all seers as the inner Self.
Dvitiyodhyayah
Chapter 2, Verse 18
Against the dreadful poison of worldly lust,
Which deludes men's minds,
There is only one antidote:
The nectarean awareness of the independent Self.
Dvitiyodhyayah
Chapter 2, Verse 17
Which deludes men's minds,
There is only one antidote:
The nectarean awareness of the independent Self.
Dvitiyodhyayah
Chapter 2, Verse 17
By practicing yoga unceasingly,
Without attachment to anything,
Little by little, a yogi is freed
From all effects of the qualities (gunas).
Dvitiyodhyayah
Chapter 2, Verse 16
Without attachment to anything,
Little by little, a yogi is freed
From all effects of the qualities (gunas).
Dvitiyodhyayah
Chapter 2, Verse 16
It's extremely subtle and cannot be seen;
It's primary to all qualities, the yogis say.
It is the state that underlies
All other temporary states of the mind.
Dvitiyodhyayah
Chapter 2, Verse 15
It's primary to all qualities, the yogis say.
It is the state that underlies
All other temporary states of the mind.
Dvitiyodhyayah
Chapter 2, Verse 15
All infinite space is pervaded by the Self,
But nothing else pervades the Self.
It is simultaneously within and without;
It cannot be limited or divided in parts.
Dvitiyodhyayah
Chapter 2, Verse 14
But nothing else pervades the Self.
It is simultaneously within and without;
It cannot be limited or divided in parts.
Dvitiyodhyayah
Chapter 2, Verse 14
It remains unaffected,
Though It takes form of earth, air, water and fire.
Though It takes all these forms,
It remains always the same.
Dvitiyodhyayah
Chapter 2, Verse 13
Though It takes form of earth, air, water and fire.
Though It takes all these forms,
It remains always the same.
Dvitiyodhyayah
Chapter 2, Verse 13
The Self is said to be like the sky.
Indeed, It is like the sky;
It's pure Consciousness, without any stain.
It is truly the all-embracing Whole.
Dvitiyodhyayah
Chapter 2, Verse 12
Indeed, It is like the sky;
It's pure Consciousness, without any stain.
It is truly the all-embracing Whole.
Dvitiyodhyayah
Chapter 2, Verse 12
If the universal Self becomes known,
How could "I" continue to be?
How could "you"
Or the sentient and insentient world still be?
Dvitiyodhyayah
Chapter 2, Verse 11
How could "I" continue to be?
How could "you"
Or the sentient and insentient world still be?
Dvitiyodhyayah
Chapter 2, Verse 11
Beyond all speech, beyond all names,
Beyond the subtlest of all subtle things;
Beyond mind, intellect, and the five senses,
The stainless Lord of the universe remains ever One.
Dvitiyodhyayah
Chapter 2, Verse 10
Beyond the subtlest of all subtle things;
Beyond mind, intellect, and the five senses,
The stainless Lord of the universe remains ever One.
Dvitiyodhyayah
Chapter 2, Verse 10
The qualities of clearness, coldness, and softness
Are but qualities of water.
Likewise, matter and spirit (prakriti and purdahs)
Are but qualities of the one Existence.
Dvitiyodhyayah
Chapter 2, Verse 9
Are but qualities of water.
Likewise, matter and spirit (prakriti and purdahs)
Are but qualities of the one Existence.
Dvitiyodhyayah
Chapter 2, Verse 9
The ephemeral elements that form all things
Manifest in many different ways:
Some things appear soft, others hard;
Some things appear sweet, and others sour.
Dvitiyodhyayah
Chapter 2, Verse 8
Manifest in many different ways:
Some things appear soft, others hard;
Some things appear sweet, and others sour.
Dvitiyodhyayah
Chapter 2, Verse 8
Neither doubt nor ignorance
Can cause the slightest ripple in me.
Let the modifications of the mind continue to occur;
They're merely bubbles rising to the surface of a pond.
Dvitiyodhyayah
Chapter 2, Verse 7
Can cause the slightest ripple in me.
Let the modifications of the mind continue to occur;
They're merely bubbles rising to the surface of a pond.
Dvitiyodhyayah
Chapter 2, Verse 7
I'm unaffected by my component parts;
Therefore, though the gods may worship me,
In my perfect wholeness,
I recognize no distinction such as gods.
Dvitiyodhyayah
Chapter 2, Verse 6
Therefore, though the gods may worship me,
In my perfect wholeness,
I recognize no distinction such as gods.
Dvitiyodhyayah
Chapter 2, Verse 6
Indeed, I am the highest Truth! I'm Shiva!
I contain the world, both subtle and gross.
I do not come, nor do I go.
I have no movement; I have no form.
Dvitiyodhyayah
Chapter 2, Verse 5
I contain the world, both subtle and gross.
I do not come, nor do I go.
I have no movement; I have no form.
Dvitiyodhyayah
Chapter 2, Verse 5
Though appearing as the animate and inanimate world,
The Self remains forever One.
Where, then, is the division?
There is no duality, it is clear to me.
Dvitiyodhyayah
Chapter 2, Verse 4
The Self remains forever One.
Where, then, is the division?
There is no duality, it is clear to me.
Dvitiyodhyayah
Chapter 2, Verse 4
The Self appears as both
The animate and the inanimate world;
Yet It always remains in Its own peaceful state;
It is always pure Consciousness, as calm as the sky.
Dvitiyodhyayah
Chapter 2, Verse 3
The animate and the inanimate world;
Yet It always remains in Its own peaceful state;
It is always pure Consciousness, as calm as the sky.
Dvitiyodhyayah
Chapter 2, Verse 3
You may lack learning or literary skill;
You don't require such qualities as these.
Hold fast to the Truth, and let go of all else;
Even an unpainted boat will take you across.
Dvitiyodhyayah
Chapter 2, Verse 2
You don't require such qualities as these.
Hold fast to the Truth, and let go of all else;
Even an unpainted boat will take you across.
Dvitiyodhyayah
Chapter 2, Verse 2
You may be young, unlearned, and addicted to pleasures;
You may be a servant or a householder; it doesn't matter.
Does a jewel require a Guru in order to be valuable?
Or is it worthless simply because it's covered with mud?
Dvitiyodhyayah
Chapter 2, Verse 1
You may be a servant or a householder; it doesn't matter.
Does a jewel require a Guru in order to be valuable?
Or is it worthless simply because it's covered with mud?
Dvitiyodhyayah
Chapter 2, Verse 1
REALIZE THE ONE!
43.
How could the supreme Reality be of the nature of bliss?
How could the supreme Reality be devoid of bliss?
How could the supreme Reality possess either knowledge or ignorance?
If the supreme I am is the one Existence, It’s everywhere, like space.
44.
Understand that It’s neither fire nor air; Realize the One!
Understand that It’s neither earth nor water; Realize the One!
Understand that It neither comes nor goes; Realize the One!
Understand that It’s like space, pervading everywhere; Realize the One!
45.
My nature is neither emptiness nor fullness.
My nature is neither pure nor impure.
I’m neither with form nor without form.
I’m the supreme Reality; my nature is uniquely my own.
46.
Renounce, renounce the world of appearance;
Then renounce renunciation as well.
But, whether you renounce or do not renounce,
Enjoy the nectar of your natural state.
43.
How could the supreme Reality be of the nature of bliss?
How could the supreme Reality be devoid of bliss?
How could the supreme Reality possess either knowledge or ignorance?
If the supreme I am is the one Existence, It’s everywhere, like space.
44.
Understand that It’s neither fire nor air; Realize the One!
Understand that It’s neither earth nor water; Realize the One!
Understand that It neither comes nor goes; Realize the One!
Understand that It’s like space, pervading everywhere; Realize the One!
45.
My nature is neither emptiness nor fullness.
My nature is neither pure nor impure.
I’m neither with form nor without form.
I’m the supreme Reality; my nature is uniquely my own.
46.
Renounce, renounce the world of appearance;
Then renounce renunciation as well.
But, whether you renounce or do not renounce,
Enjoy the nectar of your natural state.
The essence and the whole of Vedanta is this Knowledge,
this supreme Knowledge:
That I am by nature the formless, all-pervasive Self.
I indeed am immutable and infinite -
of the form of pure Intelligence.
I have no mental activity, good of bad;
I have no bodily function,
good or bad;
I have no verbal action, good or bad.
I am the nectar of Knowledge -
beyond the senses, pure.
this supreme Knowledge:
That I am by nature the formless, all-pervasive Self.
I indeed am immutable and infinite -
of the form of pure Intelligence.
I have no mental activity, good of bad;
I have no bodily function,
good or bad;
I have no verbal action, good or bad.
I am the nectar of Knowledge -
beyond the senses, pure.
A yogi has no particular path;
He simply renounces imagining things.
His mind then ceases of its own accord,
And the perfect state just naturally occurs.
He simply renounces imagining things.
His mind then ceases of its own accord,
And the perfect state just naturally occurs.
It's beyond the duality of desire and desirelessness;
It's beyond the duality of action and non-action.
If there's only the limitless One, all is Shiva;
What, then, may be considered "without" or "within"?
It's beyond the duality of action and non-action.
If there's only the limitless One, all is Shiva;
What, then, may be considered "without" or "within"?
If I've never been bound,
I can never be liberated.
How could you think that the Self is restricted to formlessness or imprisoned by form.
I can never be liberated.
How could you think that the Self is restricted to formlessness or imprisoned by form.
It is only by the Grace of God
That one yearns for Union with Him.
That one yearns for Union with Him.
Beings
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