VivekaVani

1. My child, you may often speak upon various scriptures or hear them. But cannot be established in the Self unless you forget all.

2. O wise one, you may enjoy, or work, or practice mental concentration. But your mind will still yearn for your own nature which is beyond all objects and in which all desires are extinguished.

3. All are unhappy because they exert themselves. But none knows this. The blessed one attains emancipation through this instruction alone.

4. Happiness belongs to that master idler to whom even the closing and opening of the eyelids is an affliction, and to none else.

5. When the mind is free from such pairs of opposites as “this is to be done” and “this is not to be done”, it becomes indifferent to religious merit, worldly prosperity, sensual enjoyment, and liberation.

6. One who abhors the sense-objects becomes non-attached, and one who covets them becomes attached to them. But he who does not accept or reject, is neither unattached nor attached.

7. As long as desire continues, which is the root of the state of indiscrimination, there will verily be the sense of attachment and aversion, which is the branch and shoot of the tree of samsara.

8. Activity begets attachment, and abstention from it aversion. The man of wisdom is free from the pairs of opposites, like a child, and indeed he lives on like a child.

9. One who is attached to the world wants to renounce it in order to avoid sorrow. But one without attachment is free from sorrow and does not feel miserable even in the world.

10. He who has an egoistic feeling even towards liberation and considers even the body as his own, is neither a jnanin nor a yogin. He only suffers misery.

11. Let even Hara, Hari and the lotus-born Brahma be your instructor, but unless you forget all, you cannot be established in the Self.

1. A man of pure intellect realizes the Self even by instruction casually imparted. A man of impure intellect is bewildered in trying to realize the Self even after enquiring throughout life.

2. Non-attachment for sense-objects is liberation; love for sense-objects is bondage. Such verily is Knowledge. Now do as you please.

3. This knowledge of the Truth makes an eloquent, wise and active person mute, inert and inactive. Therefore it is shunned by those who want to enjoy the world.

4. You are not the body, nor is the body yours; you are not the doer nor the enjoyer. You are Consciousness itself, the Eternal Witness, and free. Get about happily.

5. Attachment and abhorrence are attributes of the mind. The mind is never yours. You are Intelligence itself, free from conflict, and changeless. Get about happily.

6. Realizing the Self in all and all in the Self, free from egoism and free from the sense of ‘mine,’ be you happy.

7. You are indeed That in which the universe manifests itself like waves on the ocean. O you Intelligence, be you free from the fever of the mind.

8. Have faith, my son, have faith. Never confuse yourself in this. You are Knowledge itself, you are the Lord, you are the Self, and you are beyond Nature.

9. The body, composed of the ingredients of nature, comes, stays and goes. The Self neither comes nor goes. Why, then, do you mourn it?

10. Let the body last to the end of kalpa (cycle) or let it go even today. Where is there any increase or decrease in you who are Pure Intelligence?

11. In you who are the infinite Ocean, let the waves of the universe rise or fall according to their own nature. That means no gain or loss to you.

12. My child, you are Pure Intelligence itself. This universe is nothing different from you. Therefore how and where can anyone have the idea of acceptance or rejection?

13. From where will there be birth, action and even egoism for you who are One, immutable, calm, stainless, and Pure Consciousness?

14. You alone appear as whatever you perceive. Do bracelets, armlets and anklets appear different from gold?

15. Completely give up such distinctions as ‘I am He’ and ‘I am not this.’ Consider all as the Self and be desireless and happy.

16. It is through your ignorance alone that the universe exists. In reality you are One. There is no individual self or Supreme Self other than you.

17. One who knows for certain that this universe is but an illusion and a nothing, becomes desireless and Pure Intelligence, and finds peace as if nothing exists.

18. In the ocean of the world One only was, is and will be. You have neither bondage nor liberation. Live contented and happily.

19. O Pure Intelligence, do not disturb your mind with affirmations and negations. Be calm and abide happily in your own self which is Bliss itself.

20. Completely give up even contemplation and hold nothing in your mind. You are verily the Self, free. What will you do by thinking?

1. He verily has his recollections of worldly life exhausted, who is emptyminded by nature, who thinks of sense-objects involuntarily, and who is, as it were, awake though asleep.

2. When desire has melted away, where then are my riches, where my friends, where are the robbers in the form of sense-objects, where the scriptures, and where knowledge?

3. As I have realized the Supreme Self who is the Witness and the Lord, and have become indifferent to both bondage and liberation, I feel no anxiety for emancipation.

4. The different conditions of one who within is devoid of doubts but outwardly moves about at his own pleasure like a deluded person, can only be understood by those like him.

1. The tranquillity which is born of the consciousness that there is nothing but the Self is rare even for one who wears but a loin-cloth. Therefore giving up renunciation and acceptance, I live happily.

2. There is trouble of the body here, trouble of the tongue there, and trouble of the mind elsewhere. Having renounced these, I life’s supreme goal I live happily.

3. Fully realizing that nothing whatsoever is really done by the Self, I do whatever presents itself to be done and live happily.

4. The yoginswho are attached to the body insist upon action or inaction. Owing to the absence of association and dissociation, I live happily.

5. No good or evil accrues to me by staying, going or sleeping. So, whether I stay, go or sleep, I live happily.

6. I do not lose by sleeping or gain by striving. So giving up thoughts of loss and elation, I live happily.

7. Observing again and again the inconstancy of pleasure and pain under different circumstances, I have renounced good and evil, and I live happily.

1. The tranquillity which is born of the consciousness that there is nothing but the Self is rare even for one who wears but a loin-cloth. Therefore giving up renunciation and acceptance, I live happily.

2. There is trouble of the body here, trouble of the tongue there, and trouble of the mind elsewhere. Having renounced these, I life’s supreme goal I live happily.

3. Fully realizing that nothing whatsoever is really done by the Self, I do whatever presents itself to be done and live happily.

4. The yoginswho are attached to the body insist upon action or inaction. Owing to the absence of association and dissociation, I live happily.

5. No good or evil accrues to me by staying, going or sleeping. So, whether I stay, go or sleep, I live happily.

6. I do not lose by sleeping or gain by striving. So giving up thoughts of loss and elation, I live happily.

7. Observing again and again the inconstancy of pleasure and pain under different circumstances, I have renounced good and evil, and I live happily.

1. I become intolerant first of physical action, then of extensive speech and then of thought. Thus therefore do I firmly abide.

2. Having no attachment for sound and other sense objects, and the Self not being an object of perception, my mind is freed from distraction and is one-pointed. Thus therefore do I firmly abide.

3. An effort has to be made for concentration when there is distraction of mind owing to superimposition, etc. Seeing this to be the rule, thus do I firmly abide.

4. Having nothing to accept and nothing to reject, and having neither joy nor sorrow, thus, sir, do I now firmly abide today.

5. A stage of life or no stage of life, meditation, control of mental functions –- finding that these cause distractions to me, thus do I firmly abide.

6. Abstention from action is as much the outcome of ignorance as the performance action. Knowing this truth fully well, thus do I firmly abide.

7. Thinking on the Unthinkable One, one only has recourse to a form of thought. Therefore giving up that thought, thus do I firmly abide.

8. Blessed is the one who has accomplished this. Blessed is he who is such by nature.

1. I become intolerant first of physical action, then of extensive speech and then of thought. Thus therefore do I firmly abide.

2. Having no attachment for sound and other sense objects, and the Self not being an object of perception, my mind is freed from distraction and is one-pointed. Thus therefore do I firmly abide.

3. An effort has to be made for concentration when there is distraction of mind owing to superimposition, etc. Seeing this to be the rule, thus do I firmly abide.

4. Having nothing to accept and nothing to reject, and having neither joy nor sorrow, thus, sir, do I now firmly abide today.

5. A stage of life or no stage of life, meditation, control of mental functions –- finding that these cause distractions to me, thus do I firmly abide.

6. Abstention from action is as much the outcome of ignorance as the performance action. Knowing this truth fully well, thus do I firmly abide.

7. Thinking on the Unthinkable One, one only has recourse to a form of thought. Therefore giving up that thought, thus do I firmly abide.

8. Blessed is the one who has accomplished this. Blessed is he who is such by nature.

1. He who has realized that change in the form of existence and destruction is in the nature of things, easily finds repose, being unperturbed and free from pain.

2. He who has known for certain that Iswara is the creator of all and that there is none else here, becomes peaceful with all his inner desires set at rest, and is not attached to anything whatsoever.

3. He who has known for certain that adversity and prosperity come in their own time through the effects of past actions is ever contented, has all his senses under control, and neither desires nor grieves.

4. He who knows for certain that happiness and misery, birth and death are due to the effects of past actions, does not find anything to accomplish, and thus becomes free from care and is not attached even though engaged in action.

5. He who has realized that is care and nothing else that breeds misery in this world, becomes free from it, and is happy, peaceful and everywhere rid of desires.

6. “I am not the body, nor is the body mine. I am Consciousness itself”—he who has realized this for certain, does not remember what he has done or not done as if he has attained the state of Absoluteness.

7. “I am indeed in everything, from Brahma down to a clump of grass,” –- he who knows this for certain, becomes free from conflict of thought, pure and peaceful, and free from care for what is attained and not attained.

8. He who knows for certain that this manifold and wonderful universe is nothing, becomes desireless and Pure Consciousness, and finds peace as if nothing exists.

1. He who has realized that change in the form of existence and destruction is in the nature of things, easily finds repose, being unperturbed and free from pain.

2. He who has known for certain that Iswara is the creator of all and that there is none else here, becomes peaceful with all his inner desires set at rest, and is not attached to anything whatsoever.

3. He who has known for certain that adversity and prosperity come in their own time through the effects of past actions is ever contented, has all his senses under control, and neither desires nor grieves.

4. He who knows for certain that happiness and misery, birth and death are due to the effects of past actions, does not find anything to accomplish, and thus becomes free from care and is not attached even though engaged in action.

5. He who has realized that is care and nothing else that breeds misery in this world, becomes free from it, and is happy, peaceful and everywhere rid of desires.

6. “I am not the body, nor is the body mine. I am Consciousness itself”—he who has realized this for certain, does not remember what he has done or not done as if he has attained the state of Absoluteness.

7. “I am indeed in everything, from Brahma down to a clump of grass,” –- he who knows this for certain, becomes free from conflict of thought, pure and peaceful, and free from care for what is attained and not attained.

8. He who knows for certain that this manifold and wonderful universe is nothing, becomes desireless and Pure Consciousness, and finds peace as if nothing exists.

1. Cultivate indifference to everything, having given up kama (desire) which is the enemy, artha (worldly prosperity) which is attended with mischief, and dharma(performance of good works) which is the cause of these two.

2. Look upon friends, lands, wealth, houses, wives, presents and such other marks of good fortune, as a dream or a juggler’s show, lasting only a few days.

3. Know that wherever there is desire there is the world. Betaking yourself to firm non-attachment, go beyond desire and be happy.

4. Bondage consists only in desire, and the destruction of desire is said to be liberation. Only by non-attachment to the world does one attain the constant joy of the realization of the Self.

5. You are One, Pure Intelligence. The universe is non-intelligent and unreal. Ignorance also is no real entity. What can you yet desire to know?

6. Kingdoms, sons, wives, bodies and pleasures have been lost to you birth after birth, even though you were attached to them.

7. Enough of prosperity, desires, and pious deed. The mind did not find repose in these in the dreary forest of the world.

8. For how many births have you not done hard and painful work with body, with mind and with speech! Therefore cease at least today.