1.
Where are the panchabhoota (five elements) in my limpid swarup? Where is the de`ha (body) and the indreeya (senses)? Where is the mana and where is the shoonya (emptiness)? And, where, also, is niraashaa (lack of expectations)?
2.
I am completely free of doubts. Where are the Shastras and where is the Atma-vignan? Where is the nirvishayataa (disinterest in worldly objects) of the mana, and where is tripti? For me, what does it mean to be free of trishnaa (longings)?
3.
Where is vidyaa (right knowledge) in my swarup, and where is avidyaa (nescience)? Where is Aham (the subtle pride of individuality), and where is idam (that, which is not the Aham)? Where is mamataa (possessiveness), where is bandhan (bondage), where is Moksha? And, in that, where is there any form?
4.
Where is the praarabdha-karma (actions done due to fate created by past actions) in the unchanging Atma that is free of attributes? Where is jeevan-mukti and where is vide`ha-kaivalya (the non-dual Atma, not attached to a body)?
5.
I am sadaa (always) unchanging and nisvabhaava (free of having any particular nature). Where is the karta in me? Where is the bhokta in me? There is not even a nishkriya sfoornaa (inactive pulsation). Where is the aparoksha (known, but not through the senses) Gnan, or fala-gnaana (Gnan that is the fruit of some action)? (I am not affected by thoughts or the fruits of my actions.)
6.
Where is the loka and mumukshu (one who wants to be free of the cycle of rebirth) in my adviteeya swarup? Where is there any Yogi or Gnani? Where is anyone baddha (bound) or mukta (free)?
7.
Where is srishti (Creation) and where is sanhaara (destruction) in my own adviteeya swarup? Where is saadhya (the goal) and where is the saadhana (effort)? Where is the saadhaka (the one who makes the effort for spiritual progress) and where is the siddhi (success)?
8.
I am totally the shuddha swarup. In me, there is no pramaataa (the one who establishes) and no pramaana (proof); no prame`ya (that, which is established) and no pramaa (the right intellect). There is no thing, and no nothing. All these differences are perceptions – they have no connection to the one who perceives. The one who perceives is not separate from that, which is perceived. Therefore, I am that existence, due to which everything is perceived.
9.
I am always nirvikaara (free of mental distortions), nispanda (free of any pulsation), and nishkriya (free of actions). There is neither vikshep nor e`kaagrataa (concentration) in me. There is neither bodha (knowledge) nor moodhataa (stupidity), no harsha and no vishad. (My mind is free of thoughts and inclinations because all mental states are connected to something seen, and therefore, are my own swarup.)
10.
I am free of sankalpa, vikalpa, vichar, and bodha; so, there is no vyavahaara (interaction) and no paramaartha (supreme achievement). There is neither sukha nor dukha.
11.
I am always free of all impurities. Where is Maya (the Ishwara’s power of illusion) in me? Where is the sansara? Where is raaga and where is vairagya? Where is the jeeva, and where is the Brahman? (All these differences are superimpositions, made for the purpose of explaining things to a seeker of the ultimate Truth.)
12.
I am kootastha (unaffected) and nirvibhaaga (unfragmented; whole). I always remain established in my swarup. Then, what is pravirtti-nivritti in me? And, what are mukti and bandhan?
13.
I am Shiva, without any upaadhee (superimposed attributes). For me, what is upade`sha (teaching)? What is the Shastra? What shishya (disciple) and what Guru? Purushaartha (human achievement) does not exist for me.
14.
What is ‘is’, and what is ‘is not’ for me? There is neither one, nor two. What is the use of excessive talk? Nothing exists in my swarup.
Om Shantih Shantih Shantih