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From Gaudapada Karika:
Chp 4
86 The humility (vinaya) of the brahmins is natural. Their tranquility (sama) is also natural. Further, the control of the senses (dama) comes natural to them. He who has realized Brahman attains peace.
87 Vedanta recognizes the ordinary state of waking, in which duality, consisting of objects and the idea of coming in contact with them, is admitted. It also recognizes a purer ordinary state i.e. the dream state, in which is experienced duality consisting of objects and the idea of coming in contact with them, though such objects do not exist.
88 The wise recognize another state, in which there exist neither objects nor ideas regarding them. This state is beyond all empirical experiences. They describe the three: knowledge, the objects of knowledge i.e. the three states and the supremely knowable i.e. Ultimate Reality.
89 Having known knowledge and the threefold knowable, one after another, the knower, endowed with supreme intellect, attains in this very life and everywhere, the state of omniscience.
90 One should be conversant, at the very outset, with four things. These are as follows: the things to be avoided, the goal to be realized, the disciplines to be cultivated and the tendencies to be rendered ineffective. Of these four, all except the goal to be realized i.e. the Supreme Reality exist only as products of the imagination.
91 All Atmans (Dharmas) are to be known, by their very nature, to be beginningless and unattached like akasa. There is not the slightest variety in there in any way or at any time.
92 All jivas are, by their very nature, illumined from the very beginning. There can never be any doubt about their nature. He who; having known this, rests without seeking further knowledge is alone capable of attaining Immortality.
93 The jivas, from the very beginning and by their very nature, are all peace, unborn and completely free. They are characterized by sameness and non separateness. The unborn Atman is always established in sameness and purity.
94 Those who always wander in the realm of separateness cannot realize the purity of Atman. Their minds are inclined to differentiation and they assert the separateness of the Atmans. Therefore they are called narrow minded.
95 They alone in this world are endowed with the highest wisdom who are firm in their conviction of the sameness and birthlessness of Atman.
The ordinary man does not understand their way.
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96 Knowledge, which is the very essence of the unborn jivas, is itself called unborn and unrelated. This Knowledge is proclaimed to be unattached, since it is unrelated to any other object.
97 To those ignorant people who believe that Atman can deviate from Its true nature even in the slightest measure, Its eternally unrelated character is lost. In that case the destruction of the veil is out of the question.
97 To those ignorant people who believe that Atman can deviate from Its true nature even in the slightest measure, Its eternally unrelated character is lost. In that case the destruction of the veil is out of the question.
98 All jivas are ever free from bondage and pure by nature. They are illumined and free from the very beginning. Yet the wise speak of the jivas as capable of knowing Ultimate Reality.
99 The Knowledge of the wise man, who is all light, is never related to any object. All the jivas, as well as Knowledge, are ever unrelated to objects. This is not the view of Buddha.
100 Having realized the Knowledge of the Supreme Reality, which is hard to grasp, profound, birthless, the same throughout, all light and free from multiplicity, we salute It as best we can.
100 Having realized the Knowledge of the Supreme Reality, which is hard to grasp, profound, birthless, the same throughout, all light and free from multiplicity, we salute It as best we can.
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71 No jiva ever comes into existence. There exists no cause that can produce it. The supreme truth is that nothing ever is born.
3/48
48 No jiva ever comes into existence. There exists no cause that can produce it. The supreme truth is that nothing ever is born.
chp 3
30 There is no doubt that the mind, which is in reality non dual, appears to be dual in dreams; likewise, there is no doubt that what is non dual, i.e. Atman, appears to be dual in the waking state.
31 All the multiple objects, comprising the movable and the immovable, are perceived by the mind alone. For duality is never perceived when the mind ceases to act.
32 When the mind, after realizing the knowledge that Atman alone is real, becomes free from imaginations and therefore does not cognize anything, for want of objects to he cognized, it ceases to be the mind.
33 Knowledge (Jnana), which is unborn and free from imagination, is described by the wise as ever inseparable from the knowable. The immutable and birthless Brahman is the goal of knowledge. The birthless is known by the birthless.
34 One should know the behavior of the mind which, being endowed with discrimination and free from illusions is under control. The condition of the mind in deep sleep is not like that but is of a different kind.
35 The mind is withdrawn in deep sleep, but it is not so when the mind is controlled. The controlled mind is verily the fearless Brahman, the light of whose omniscience is all—pervading.
36 Brahman is birthless, sleepless, dreamless, nameless and formless. It is ever effulgent and omniscient. No duty, in any sense, can ever be associated with It.
37 Atman is beyond all expression by words and beyond all acts of the mind. It is great peace, eternal effulgence and samadhi; It is unmoving and fearless.
38 Brahman is free from mental activity and hence from all ideas of acceptance or relinquishment. When knowledge is established in Atman it attains birthlessness and sameness.
39 This yoga, which is not in touch with anything, is hard for yogis in general to attain. They are afraid of it, because they see fear in that which is really fearlessness.
40 Yogis who are ignorant of Non—duality depend on the control of the mind for attaining fearlessness, the destruction of misery, Self—Knowledge and imperishable peace.
41 The mind is to be brought under Control by undepressed effort; it is like emptying the ocean, drop by drop, with the help of a blade of kusa grass.
42 The mind distracted by desires and enjoyments should he brought under control by proper means; so also the mind enjoying pleasure in inactivity (laya). For the state of inactivity is as harmful as the state of desires.
43 Turn back the mind from the enjoyment of desires, remembering that they beget only misery. Do not see the created objects, remembering that all this is the unborn Atman.
44 If the mind becomes inactive, arouse it from laya; if distracted, make it tranquil. Understand the nature of the mind when it contains the seed of attachment. When the mind has attained sameness, do not disturb it again.
45 The yogi must not taste the happiness arising from samadhi.
31 All the multiple objects, comprising the movable and the immovable, are perceived by the mind alone. For duality is never perceived when the mind ceases to act.
32 When the mind, after realizing the knowledge that Atman alone is real, becomes free from imaginations and therefore does not cognize anything, for want of objects to he cognized, it ceases to be the mind.
33 Knowledge (Jnana), which is unborn and free from imagination, is described by the wise as ever inseparable from the knowable. The immutable and birthless Brahman is the goal of knowledge. The birthless is known by the birthless.
34 One should know the behavior of the mind which, being endowed with discrimination and free from illusions is under control. The condition of the mind in deep sleep is not like that but is of a different kind.
35 The mind is withdrawn in deep sleep, but it is not so when the mind is controlled. The controlled mind is verily the fearless Brahman, the light of whose omniscience is all—pervading.
36 Brahman is birthless, sleepless, dreamless, nameless and formless. It is ever effulgent and omniscient. No duty, in any sense, can ever be associated with It.
37 Atman is beyond all expression by words and beyond all acts of the mind. It is great peace, eternal effulgence and samadhi; It is unmoving and fearless.
38 Brahman is free from mental activity and hence from all ideas of acceptance or relinquishment. When knowledge is established in Atman it attains birthlessness and sameness.
39 This yoga, which is not in touch with anything, is hard for yogis in general to attain. They are afraid of it, because they see fear in that which is really fearlessness.
40 Yogis who are ignorant of Non—duality depend on the control of the mind for attaining fearlessness, the destruction of misery, Self—Knowledge and imperishable peace.
41 The mind is to be brought under Control by undepressed effort; it is like emptying the ocean, drop by drop, with the help of a blade of kusa grass.
42 The mind distracted by desires and enjoyments should he brought under control by proper means; so also the mind enjoying pleasure in inactivity (laya). For the state of inactivity is as harmful as the state of desires.
43 Turn back the mind from the enjoyment of desires, remembering that they beget only misery. Do not see the created objects, remembering that all this is the unborn Atman.
44 If the mind becomes inactive, arouse it from laya; if distracted, make it tranquil. Understand the nature of the mind when it contains the seed of attachment. When the mind has attained sameness, do not disturb it again.
45 The yogi must not taste the happiness arising from samadhi.
He should detach himself from it by the exercise of discrimination.
If his mind, after attaining steadiness, again seeks external objects, he should make it one with Atman through great effort.
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46 When the mind does not lapse into inactivity and is not distracted by desires, that is to say, when it remains unshakeable and does not give rise to appearances, it verily becomes Brahman.
47 This Supreme Bliss abides in the Self. It is peace; it is Liberation; it is birthless and cannot be described in words. It is called the omniscient Brahman, being one with the birthless Self, which is the true object of knowledge.
48 No jiva ever comes into existence. There exists no cause that can produce it. The supreme truth is that nothing ever is born.
47 This Supreme Bliss abides in the Self. It is peace; it is Liberation; it is birthless and cannot be described in words. It is called the omniscient Brahman, being one with the birthless Self, which is the true object of knowledge.
48 No jiva ever comes into existence. There exists no cause that can produce it. The supreme truth is that nothing ever is born.
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chp 3
38 Brahman is free from mental activity and hence from all ideas of acceptance or relinquishment. When knowledge is established in Atman it attains birthlessness and sameness.
39 This yoga, which is not in touch with anything, is hard for yogis in general to attain. They are afraid of it, because they see fear in that which is really fearlessness.
40 Yogis who are ignorant of Non—duality depend on the control of the mind for attaining fearlessness, the destruction of misery, Self—Knowledge and imperishable peace.
41 The mind is to be brought under Control by undepressed effort; it is like emptying the ocean, drop by drop, with the help of a blade of kusa grass.
42 The mind distracted by desires and enjoyments should he brought under control by proper means; so also the mind enjoying pleasure in inactivity (laya). For the state of inactivity is as harmful as the state of desires.
43 Turn back the mind from the enjoyment of desires, remembering that they beget only misery. Do not see the created objects, remembering that all this is the unborn Atman.
44 If the mind becomes inactive, arouse it from laya; if distracted, make it tranquil. Understand the nature of the mind when it contains the seed of attachment. When the mind has attained sameness, do not disturb it again.
45 The yogi must not taste the happiness arising from samadhi; he should detach himself from it by the exercise of discrimination. If his mind, after attaining steadiness, again seeks external objects, he should make it one with Atman through great effort.
46 When the mind does not lapse into inactivity and is not distracted by desires, that is to say, when it remains unshakeable and does not give rise to appearances, it verily becomes Brahman.
47 This Supreme Bliss abides in the Self. It is peace; it is Liberation; it is birthless and cannot be described in words. It is called the omniscient Brahman, being one with the birthless Self, which is the true object of knowledge.
48 No jiva ever comes into existence.
39 This yoga, which is not in touch with anything, is hard for yogis in general to attain. They are afraid of it, because they see fear in that which is really fearlessness.
40 Yogis who are ignorant of Non—duality depend on the control of the mind for attaining fearlessness, the destruction of misery, Self—Knowledge and imperishable peace.
41 The mind is to be brought under Control by undepressed effort; it is like emptying the ocean, drop by drop, with the help of a blade of kusa grass.
42 The mind distracted by desires and enjoyments should he brought under control by proper means; so also the mind enjoying pleasure in inactivity (laya). For the state of inactivity is as harmful as the state of desires.
43 Turn back the mind from the enjoyment of desires, remembering that they beget only misery. Do not see the created objects, remembering that all this is the unborn Atman.
44 If the mind becomes inactive, arouse it from laya; if distracted, make it tranquil. Understand the nature of the mind when it contains the seed of attachment. When the mind has attained sameness, do not disturb it again.
45 The yogi must not taste the happiness arising from samadhi; he should detach himself from it by the exercise of discrimination. If his mind, after attaining steadiness, again seeks external objects, he should make it one with Atman through great effort.
46 When the mind does not lapse into inactivity and is not distracted by desires, that is to say, when it remains unshakeable and does not give rise to appearances, it verily becomes Brahman.
47 This Supreme Bliss abides in the Self. It is peace; it is Liberation; it is birthless and cannot be described in words. It is called the omniscient Brahman, being one with the birthless Self, which is the true object of knowledge.
48 No jiva ever comes into existence.
There exists no cause that can produce it.
The supreme truth is that nothing ever is born.
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Rather than thinking this is not me, get to the source, From where the ego , I, springs.
A lot more useful.
- 40 verses
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