Advaita Prakarana (Nonduality)


3.1
The aspirant, resorting himself to devotion, remains in the conditioned Brahman. Prior to creation all this was of the nature of the birthless Brahman. Hence the man (with such a view) is considered to be of narrow outlook.

3.2
Therefore, I shall describe that (Brahman) which is free from limitation, is unborn, and is ever the same. Listen how nothing whatsoever is born, though it appears to be born in all respects.

3.3
The self is said to be existing in the form of Jivas (individual souls), just as (the infinite) ether exists in the form of ether confined within jars. Similarly, It is said to be existing as the aggregate of bodies, even as ether exists like jars etc. This is the illustration with regard to birth.

3.4
Just as when the jars etc., cease to exist, the ether etc., confined within them become merged in the infinite ether, so also the individual souls become merged in the Self here.

3.5
Just as when the ether confined within a particular jar contains dust and smoke, that is not the case with all jars, in the same way, all the individual souls are not associated with happiness etc.

3.6
Though forms, functions, and names differ here and there (in respect of the ether contained by jars etc.,), yet this causes no differences in the ether. Similar is the conclusion with regard to individual souls.

3.7
As the ether within a jar is not a modification nor a part of the (infinite) ether, so an individual soul is never a modification nor a part of the (supreme) Self.

3.8
Just as to the children the sky becomes soiled by dirt, so too, to the unwise the Self becomes tainted by impurities.

3.9
The Self, in regard to Its death and birth, going and coming, and Its existence in all the bodies, is not dissimilar to ether.

3.10
All aggregates (such as body) are created like dream by the Maya of the Self. Whether they be superior (to another) or equal, there is no ground to prove their reality.

3.11
The individual Self of the sheaths beginning with that made of food, which have been described in the Taittiriya Upanishad, is (the same as) the supreme Self, as explained (by us already) on the analogy of ether.

3.12
Just as it is taught that ether in the earth and the belly is verily the same, so also the supreme Brahman is declared to be the same with reference to every two (viz., the corporeal and super physical), in the Madhu-Brahmana (Brihadaranyaka Upanishad).

3.13
Since the non-difference of Jiva (individual soul) and the supreme Self is extolled on the basis of their identity, and since diversity is censured, therefore, that (non-duality) alone is reasonable.

3.14
The separateness of the individual soul and the supreme Self which has been declared (in the sruti) prior to the discussion of creation (in the Upanishads), is in a secondary sense in view of the result of the future, for it (separateness) is not in fitness if held in its primary sense.

3.15
The creation which is differently set forth by means of (the illustrations of) earth, gold, sparks etc., is (just) a means to reveal the idea (of identity). But multiplicity does not exist in any manner.

3.16
There are three stages of life – low, medium, and high. This meditation is enjoined for their sake out of compassion.

3.17
The dualists, firmly settled in their own doctrine which is arrived at by their own conclusions, contradict one another. But this (view of the non-dualist) is in no conflict with them.

3.18
Non-duality is indeed the supreme Reality, inasmuch as duality is said to be its product. For them duality constitutes both (the Real and the unreal). Hence this (our view) is not opposed (to theirs).

3.19
This unborn (Self) undergoes modification through Maya and not in any other way. For, if the modifications are to be a reality, the immortal would tend to be mortal.

3.20
The disputants think of the very unborn Self on terms of birth. How can the Self that is unborn and immortal tend towards mortality?

3.21
The immortal can never become mortal. So, too mortal can never become immortal. For a change in one's nature cannot ever take place in any manner.

3.22
How can the entity that is immortal remain unchanged according to one to whom a thing that is immortal by nature can be born, since it is a product (in his view)?

3.23
The sruti favors equally the creation in reality and through Maya. That which is settled by the sruti and supported by reasoning is true, and not anything else.

3.24
Since the sruti says, "There is no multiplicity here", "the Lord, owing to Maya, (is seen diversely)", and "The Self, though unborn, (appears to be born in many ways)", it becomes obvious that He is born through Maya.

3.25
By the censure of (the worship of) Hiranyagarbha is negated creation. By the statement, "Who will cause it to be born?", is denied causality.

3.26
On the ground of non-apprehension (of Brahman), all the preceding instruction (for Its comprehension) is negated by the sruti, "This Self is that which has been declared as 'Not this, not this'". Hence the unborn Self becomes revealed by Itself.

3.27
Birth of that which exists occurs only through Maya and not in reality. He who thinks that something is born in reality, (should know) that that which is already born is (re) born.

3.28
The birth of that which is non-existent cannot occur either through Maya or in reality, for a son of a barren woman cannot be born either through Maya or in reality.

3.29
As in dream the mind vibrates through Maya, as though with dual roles, so in the waking state the mind vibrates through Maya, as though with dual roles.

3.30
There can be no doubt that the non-dual mind alone appears in dream in dual roles. Similarly, in the waking state too, the non-dual mind appears to possess dual roles.

3.31
Whatever there is, moving and unmoving, which constitutes this duality, is perceived by the mind, for when mind does not exist as mind, duality is never perceived.

3.32
When the mind ceases to imagine consequent on the realization of the Truth which is the Self, then it attains the state of not being the mind, and becomes a non-perceiver, owing to the absence of objects to be perceived.

3.33
(The knowers of Brahman) say that the knowledge which is free from imagination, and unborn is not distinct from the knowable. The knowledge of which Brahman is the sole object is unborn and everlasting. The unborn (Self) is known by the (knowledge that is) unborn.

3.34
The behavior of the mind (thus) restrained, which is free from all imagination, and which is endowed with discrimination, should be noticed. The mind in deep sleep is of a different character, and is not like that (when it is under restraint).

3.35
The mind becomes dissolved in deep sleep, but when under restraint, it doesn't become dissolved. That (mind) alone becomes Brahman, the fearless, endowed with the light that is Consciousness on all sides.

3.36
(Brahman is) birthless, sleepless, dreamless, nameless, formless, ever-resplendent, and omniscient. (As regards That) there can be no routine practice of any kind.

3.37
The Self is devoid of all (external) organs, and is above all internal organs. It is exquisitely serene, eternally resplendent, divinely absorbed, unchanging and fearless.

3.38
Where there is no thought whatever, there is no acceptance or rejection. Then knowledge, rooted in the Self, attains the state of birthlessness and sameness.

3.39
This Yoga that is said to be not in touch with anything is hard to be perceived by anyone of the Yogis, for the Yogis who behold fear in what is fearless, are afraid of it.

3.40
For all the Yogis, fearlessness, cessation of misery, awareness and everlasting peace, depend upon the control of their mind.

3.41
By a tireless effort such as that by which the emptying of an ocean, drop by drop, is aimed at with the help of the edge of a Kusa grass, the conquest of the mind will become possible through absence of dejection.

3.42
With the (proper) means one should bring under restraint the mind that is torn amid desire and enjoyment. Even when the mind is well settled down in sleep, it should be brought under restraint, for sleep is as harmful as desire.

3.43
Remembering that everything is productive of grief, one should withdraw (one's mind) from the enjoyment of the objects of desire. (Similarly), remembering that everything is the unborn Brahman, one does not certainly see the born (i.e., duality).

3.44
The mind that is in deep sleep should be awakened, and the mind that is distracted should be brought back to tranquility again. One should know the mind as passion-tinged, and should not disturb it when it has attained the state of equilibrium.

3.45
In that state one should not enjoy the happiness, but should, by means of discrimination, become unattached. When the mind that has become still tends towards wandering, it should be unified (with the self) with efforts.

3.46
When the mind does not become merged nor distracted again, when it becomes motionless and does not make appearances (as objects), then it verily becomes Brahman.

3.47
That highest Bliss exists in one's own Self. It is calm, identical with liberation, indescribable, and unborn. Since It is one with the unborn knowable (Brahman), the knowers of Brahman speak of It as the Omniscient (Brahman).

3.48
No Jiva (individual soul), whichsoever, is born. It has no cause (of birth). (Such being the case), this is the highest Truth where nothing is born whatsoever.