1.
It is a marvel! It is a wonder! I am the shuddha (pure), shaanta (tranquil) gnaana-svaroopa (form of Gnan), and I am far beyond Prakriti (Nature). It was agnan that kept me ensnared in the trammels of this world for so long.
2.
I alone am the one who illuminates the whole world in the same way as I alone illuminate this body. The whole world – including my body – is that, which is illuminated; and I alone am the illuminator. Therefore, this whole world is mine (it is agnan to think that only one body is mine), or else, nothing is mine.
3.
It is strange that I have given up my body and the entire drishya jagat (perceived world), and am having the darshan (see with reverence) of the Paramatma at this very moment, by some indescribable ability. (It is a skill to be able to negate the drishya. The knowledge of the self-established drashtaa – the one who sees – is His darshan.)
4
Just as waves, foam and bubbles are not separate from the water, the drishyamaana (visible) prapancha (interactive world) is not separate from the aatma-sattaa (the existence of the Atma), because it is seen by the Atma. (That, which is illuminated, is dependent on the source of illumination.) The existence that is dependent on any other is actually mithya – a relative truth.
5.
When you give it some thought, you realize that cloth is nothing but thread; it is not separate from the thread from which it is made. Similarly, when you give it some thought, you realize that this whole world is nothing but the Atma-satta.
6.
Just as sweetness is imagined in the juice of sugar cane, and it pervades the sugar cane, this whole world is imagined in me, and is pervaded by me. (The tongue is an upaadhee – a superimposition – in the experience of sweetness; therefore, its sattaa – existence – is dependent, and hence, mithya. The experience of the Satya is not dependent on any indreeya or upadhi, in the form of a vritti – mental inclination. Therefore, it is self-established and all-pervading.)
7.
The world is perceived as Satya because of not knowing our Self; once you know your Self, the world no longer seems real. A coiled rope is mistaken for a snake, but when you obtain the knowledge that it is actually a coiled rope, the snake no longer seems real.
8.
Gnan is my own swarup; I am not separate from Gnan. Whenever this world is illuminated, it is by my effulgence (the existence of Gnan) that all the different objects are perceived. The shuddha (Gnan) that is independent of the gne`ya (that, which is known) is our swarup.
9.
It is a wonder that just as silver is perceived in a sea shell, a snake is perceived in a coiled rope, and water is perceived in sun rays, this world that is imagined due to agnan is perceived in my Self.
10.
Just as a pot, merges into clay, a ripple merges into water, and a bangle merges into gold, this world that is illuminated by me will merge into me.
11.
I am dhanya (the form of wonder) and worthy of respect, because I will never be destroyed. The whole world – from Brahma to a blade of grass – may be destroyed, but I remain.
12.
I am dhanya (blessed) and worthy of respect, because even though I have a gross physical form, I am adviteeya. Neither do I go anywhere, nor do I come from anywhere. I pervade the whole world, and I remain.
13.
I am dhanya and worthy of respect. Nobody is as clever as me, because I have no contact with my body, and I have upheld the world since the beginning of time.
14.
I am dhanya and worthy of respect, because nothing belongs to me; or else, everything that is the object of speech and the mind belongs only to me.
15.
Gnan, gneya, and the gnaataa (knower) are not really three. They seem to be three, due to agnan about the adhisthaana (substratum; the Atma). This agnan is maayaa-mala (the impurity of Maya, the Ishwara’s power of illusion). I am the shuddha Brahman that is free of this maya-mala.
16.
I am, actually, bodha-svaroopa (the form of Gnan). I have imagined the upadhi because of the agnan of my swarup. (I believed the mithya drishya to be the Satya, and identified with it.) By thinking this every day, it becomes evident that my state is in the nirvikalpa (free of doubts). The nishthaa (faith) of my chitta gets settled in the nirvikalpa.
17.
I am, actually, bodha-svaroopa. I have imagined the upadhi because of the agnan of my swarup. (I believed the mithya drishya to be the Satya, and identified with it.) By thinking this every day, it becomes evident that my state is in the nirvikalpa. The nishthaa (faith) of my chitta gets settled in the nirvikalpa.
18.
I have never had bandhan (bondage), or mukti (liberation). What a surprising thing it is that even though the whole world is perceived in me, it is actually not in me. The bhraanti (false belief) is quieted because it has no aashraya (refuge). (False understanding has no connection of taking refuge, or being the refuge, with the shuddha Atma.)
19.
It is certain that this whole world, including my gross physical body, has no reality. The Atma is shuddha chinmaatra (consciousness), so in what is the world imagined? (It is not imagined in anything.)
20.
This gross physical body, Swarga, Narak, bandhan, Moksha, and bhaya (fear) are all imagined. That being the case, does any duty or obligation remain for my chidaatmaa (Atma that is pure consciousness)?
21.
The surprising factor is that I see no dvaita (duality) even in a crowd of people. Everything seems to be a lonely forest. Who am I to feel love for?
22.
Neither am I the body, nor is the body mine. I am not even a jeeva. I am shuddha che`tan (consciousness). My bondage was only that I wanted to stay alive (remain bound to the belief of this mithya life).
23.
I am an infinite ocean. When the wind of my chitta begins to move in me, the waves of seen objects rise up (the entire drishya prapanch – the perceived world – is an expansion of my resolves).
24.
I am an infinite ocean, the world is a ship, and the jeeva is a trader. When the misfortune of the jeeva quiets the wind of the chitta (the resolves), the ship of the jagat (world) is destroyed.
25.
It is very surprising that in the great ocean that I am, there are many waves, in the form of jeevas that rise up in me. They crash against each other, they ripple and merge into the ocean. (This is an indication of the upadhi of the form of the antahkaran.)