mano mātramjagat, mano kalpitam jagat—the world is as the mind perceives it. The world is as the mind thinks of it.

Worship of the Self

If you separate yourself from the body and abide at ease in Consciousness you will become one, the sole Reality, everything else appearing insignificant like grass. After knowing that by which you know this world turn the mind inward, and then you will see clearly the effulgence of the Self.

O Raghava that by which you recognize sound, taste, form and smell, know that as your Self, the Supreme Brahman, the Lord of lords.

O Raghava, that in which beings vibrate, that which creates them, know that Self to be your real Self. After rejecting, through reasoning, all that can be known as 'non-truth' what remains as pure Consciousness—regard that as your real Self. Knowledge is not separate from you and that which is known is not separate from knowledge. Hence there is nothing other than the Self, nothing separate from it.

'All that Brahma, Vishnu, Siva, Indra and others always do is done by me, the embodiment of Consciousness'—think in this manner. 'I am the whole universe. I am the undecaying Supreme Self. There is neither past nor future apart from me' reflect in this manner.'

'Everything is the One Brahman, pure Consciousness, the Self of all, indivisible and immutable,'—reflect in this manner. 'There is neither I nor any other thing. Only Brahman exists always full of bliss everywhere.'—meditate on this calmly. The sense of perceiver and perceived is common to all embodied beings, but the Yogi worships the One Self.

Nirvana
Supreme Bliss cannot be experienced through contact of the senses with their objects. The supreme state is that in which the mind is annihilated through one-pointed enquiry. The bliss arising from the contact of the senses with their objects is inferior. Contact with the sense-objects is bondage; freedom from it is liberation.

Attain the pure state between existence and non-existence and hold on to it; do not accept or reject the inner or the outer world. Depend always on that true reality between the sentient and the inert which is the infinite space-like heart.

The belief in a knower and the known is called bondage. The knower is bound by the known; he is liberated when there is nothing to know. Abandoning the ideas of see, seen and sight along with latent desires (vāsanās) of the past we meditate on that Self which is the primal light that is the basis of sight.

We meditate on the eternal Self, the light of lights which lies between the two ideas of existence and non-existence. We meditate on that Self of consciousness, the bestower of the fruits of all our thoughts, the illuminator of all radiant objects and the farthest limit of all accepted objects.

We meditate on that immutable Self, our reality, the bliss of which arises in the mind on account of the close contact between the seer and the seen. If one meditates on that state which comes at the end of the waking state and the beginning of sleep he will directly experience undecaying bliss.

The rock-like state in which all thoughts are still and which is different from the waking and dream states, is one's supreme state. Like mud in a mud pot the Supreme Lord who is existence and space-like consciousness and bliss exists everywhere non-separate from things. The Self shines by itself as the one boundless ocean of consciousness agitated by waves of thought. Just as the ocean is nothing but water the entire world of things is nothing but consciousness filling all the quarters like the infinite space.

Brahman and space are alike as to their invisibility, all pervasiveness and indestructibility, but Brahman is also consciousness.

There is only the one waveless ocean of pure nectar, sweet and blissful everywhere. All this is truly Brahman; all this is Atman. Do not cut up Brahman into 'I am one thing' and 'this is another'. As soon as it is realized that Brahman is all-pervasive and indivisible this vast samsara is found to be the Supreme Lord.

One who realizes that everything is Brahman truly becomes Brahman; who would not become immortal if he were to drink nectar?

If you are wise you would become this Brahman by such conviction; if not even if you are repeatedly told it would be useless like offerings thrown on ashes. Even if you have known the real truth you have to practice always. Water will not become clear by merely uttering the word kataka fruit.

If one has the firm conviction 'I am the Supreme Self called the undecaying Vasudeva' he is liberated; otherwise he remains bound. After eliminating everything as ‘not this’ ‘not this', the state of the Supreme Being is that which cannot be eliminated and which alone remains.

Think 'I am That' and be happy. Know always that the Self is Brahman, one and whole. How can that which is indivisible be divided into 'I am the meditator' and the other is the object of meditation? When one thinks 'I am pure consciousness' it is called meditation and when even the idea of meditation is forgotten it is samādhi.

The constant flow of mental concepts relating to Brahman without the sense of 'I' achieved through intense practice of Self Enquiry (jnāna) is what is called samprajnata samādhi, meditation with concepts. Let violent winds which characterize the end of aeons, kalpas, blow; let all the oceans unite, let the twelve suns burn simultaneously, still no harm befalls one whose mind is extinct.

That consciousness which is the witness of the rise and fall of all beings, know that to be the immortal state of supreme bliss. Every moving or unmoving thing whatsoever is only an object visualized by the mind. When the mind is annihilated duality or multiplicity is not perceived.

That which is immutable, auspicious and tranquil, that in which this world exists, that which manifests itself as the mutable and immutable objects—that is the sole consciousness. Before discarding the slough the snake regards it as itself, but when once it has discarded it in its hole it does not look upon it as itself any longer.

He who has transcended both good and evil does not, like a child, refrain from prohibited acts from a sense of sin, nor does he do what is prescribed from a sense of merit. Just as a statue is contained in a block of stone even if it is not actually carved out so also the world exists in Brahman. Therefore the Supreme State is not a void.

Just as a block of stone is said to be devoid of the statue when it has not actually been carved out, so also Brahman is said to be void when it is devoid of the impression of the world. Just as still water may be said to contain or not contain ripples, so also Brahman may be said to contain or not contain the world. It is neither void nor existence.

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