Two chapters in Ribhu Gita for nitya pārāyanam

Sanskrit (IAST + Diacritics) text used and slightly edited for easy reading from https://sanskritdocuments.org/sites/ribhugita/

The english translation source is the “First English Translation” from the Original Indian Epic Sivarahasaya Translated by Dr. H. Ramamoorthy Assisted by Master Nome

ṛbhugītā 26 ॥ jñānāmṛta-manomaya-prakaraṇa varṇanam ॥

vakṣye saccit parānandaṃ svabhāvaṃ sarvadā sukham ।

sarvaveda purāṇānāṃ sārāt sārataraṃ svayam ॥ 1॥

I shall now speak about Existence-Consciousness Supreme Bliss, naturally ever full of happiness. It is itself the essence of the essence of all Veda-s and Purana-s.

na bhedaṃ ca dvayaṃ dvandvaṃ na bhedaṃ bheda varjitam ।

idameva paraṃ brahma jñānāśrayam anāmayam ॥ 2॥

There is no difference, duality, or pairs of opposites. There is nothing different or devoid of differences. All this, indeed, is the Supreme Brahman, unaffected by desire or anger. It is to be reached by Knowledge

na kvacinnāta evāhaṃ nākṣaraṃ na parātparam ।

idameva paraṃ brahma jñānāśrayam anāmayam ॥ 3॥

There is never anything as "1." There is nothing else. There is nothing decayless and no "highest of the high." All this, indeed, is the unaffected (i.e. unafflicted) Supreme Brahman. It is to be reached by Knowledge.

na bahirnāntaraṃ nāhaṃ na saṅkalpo na vigrahaḥ ।

idameva paraṃ brahma jñānāśrayam anāmayam ॥ 4॥

There is no exterior, no interior, no sankalpa, and no form. All this, indeed, is the unaffected (i.e. unafflicted) Supreme Brahman. It is to be reached by Knowledge.

na satyaṃ ca parityajya na vārtā nārthadūṣaṇam ।

idameva paraṃ brahma jñānāśrayam anāmayam ॥ 5॥

There is no existence, no renunciation, no word, no defective meaning of words. All this is, indeed, the unaffected Supreme Brahman. It is to be reached by Knowledge.

na guṇo guṇivākyaṃ vā na manovṛttiniścayaḥ ।

na japaṃ na paricchinnaṃ na vyāpakam asat phalam ॥ 6॥

There are no qualities, no indirect statements, no certitude of the modes of the mind, no japa, no limitation, nothing pervasive, and no unreal results.

na gururna ca śiṣyo vā na sthiraṃ na śubhāśubham ।

naikarūpaṃ nānyarūpaṃ na mokṣo na ca bandhakam ॥ 7॥

7. There is no Guru, no disciple, nothing fixed, nothing good or bad, nothing manifold in form, no separate form, no liberation, and no bondage.

ahaṃ padārthastatpadaṃ vā nendriyaṃ viṣayādikam ।

na saṃśayaṃ na tucchaṃ vā na niścayaṃ na vā kṛtam ॥ 8॥

8. There is no meaning of the word "I" or for the word for "that," no senses, no objects, no doubt, nothing trivial, no certainty, no action to be completed,

na śāntirūpamadvaitaṃ na cordhvaṃ na ca nīcakam ।

na lakṣaṇaṃ na duḥkhāṅgaṃ na sukhaṃ na ca cañcalam ॥ 9॥

9. no nature of peace, no nonduality, nothing upward, nothing downward, no characteristic, no part that is sorrow, no happiness, no indecisiveness,

na śarīraṃ na liṅgaṃ vā na kāraṇamakāraṇam ।

na duḥkhaṃ nāntikaṃ nāhaṃ na gūḍhaṃ na paraṃ padam ॥ 10॥

10. no body, no linga, no cause or absence of cause, no sorrow, nothing ultimate, no "I," no secret, no highest state,

na sañcitaṃ ca nāgāmi na satyaṃ ca tvamāhakam ।

nājñānaṃ na ca vijñānaṃ na mūḍho na ca vijñavān ॥ 11॥

11. no sanchita (karma); no agami (karma), no truth, no you and I, no ignorance, no empirical knowledge, no dullard, no one who knows,

na nīcaṃ narakaṃ nāntaṃ na muktirna ca pāvanam ।

na tṛṣṇā na ca vidyātvaṃ nāhaṃ tattvaṃ na devatā ॥ 12॥

12. no lowly hell, no end, no liberation, no holiness, no desire, no learning, neither you nor I, no philosophy or a god,

na śubhāśubhasaṅketo na mṛtyurna ca jīvanam ।

na tṛptirna ca bhojyaṃ vā na khaṇḍaikaraso'dvayam ॥ 13॥

13. no indication of good or bad, no death, no life, no satisfaction, nothing enjoyable, no undivided single essence, no non duality,

na saṅkalpaṃ na prapañcaṃ na jāgaraṇarājakam ।

na kiñcitsamatādoṣo na turyagaṇanā bhramaḥ ॥ 14॥

14. no sankalpa, no manifest world, no sovereigns of the wakeful state, nothing whatever of the defect of "equality," no misapprehension of what is counted as the fourth,

na sarvaṃ samalaṃ neṣṭaṃ na nītirna ca pūjanam ।

na prapañcaṃ na bahunā nānyabhāṣaṇasaṅgamaḥ ॥ 15॥

15. nothing as "all," nothing with impurities, nothing desired, no law, no worship, no manifest world, no plurality, no admixture of other talk,

na satsaṅgamasatsaṅgaḥ na brahma na vicāraṇam ।

nābhyāsaṃ na ca vaktā ca na snānaṃ na ca tīrthakam ॥ 16॥

16 . nothing such as satsang or absence of satsang, no Brahma, no inquiry, no endeavor, no speaker, no ablution, no holy waters,

na puṇyaṃ na ca vā pāpaṃ na kriyā doṣakāraṇam ।

na cādhyātmaṃ nādhibhūtaṃ na daivatamasambhavam ॥ 17॥

17. no puny a, no sin, nor any activity that is a cause of error, nothing originating from the inner nature or from the external nature or of divine origin,

na janmamaraṇe kvāpi jāgratsvapnasuṣuptikam ।

na bhūlokaṃ na pātālaṃ na jayāpajayājayau ॥ 18॥

18. no birth or death anywhere, no wakeful and dream and deep sleep states, no earth, no nether-world, no victory or defeat,

na hīnaṃ na ca vā bhītirna ratirna mṛtistvarā ।

acintyaṃ nāparādhyātmā nigamāgamavibhramaḥ ॥ 19॥

19. no weakness, no fear, no desire or quick death, nothing unthinkable, no person at fault, no misapprehension of Vedas and religious lore (nigama and agama),

na sāttvikaṃ rājasaṃ ca na tāmasaguṇādhikam ।

na śaivaṃ na ca vedāntaṃ na svādyaṃ tanna mānasam ॥ 20॥

20. no sattvic (peaceful) state, no rajasic (energetic, active) state, no tamasic (dull) state, no such qualities, no Saiva, no Vedanta, no study of these, no thinking of these,

na bandho na ca mokṣo vā na vākyaṃ aikyalakṣaṇam ।

na strīrūpaṃ na puṃbhāvaḥ na ṣaṇḍo na sthiraḥ padam ॥ 21॥

21. no bondage, no liberation, no aphorism of identity [of individual and supreme selves], no female form, no male form, no state of being neither male nor female, no permanent state,

na bhūṣaṇaṃ na dūṣaṇaṃ na stotraṃ na stutirna hi ।

na laukikaṃ vaidikaṃ na śāstraṃ na ca śāsanam ॥ 22॥

22. no encomium, no criticism, no eulogy, no hymn, no worldliness, no religiosity, no scripture, no commandment,

na pānaṃ na kṛśaṃ nedaṃ na modaṃ na madāmadam ।

na bhāvanamabhāvo vā na kulaṃ nāmarūpakam ॥ 23॥

23. no drinking, no fasting-none of these-no joy, no exuberant merrymaking, no attitudes or absence of attitudes, no family line, no name, no form,

notkṛṣṭaṃ ca nikṛṣṭaṃ ca na śreyo'śreya eva hi ।

nirmalatvaṃ malotsargo na jīvo na manodamaḥ ॥ 24॥

24. nothing excellent, nothing vile, no blessing or curse, no purity nor elimination of impurity, no individual soul, no control of the mind,

na śāntikalanā nāgaṃ na śāntirna śamo damaḥ ।

na krīḍā na ca bhāvāṅgaṃ na vikāraṃ na doṣakam ॥ 25॥

25. no such term as invocation of peace, no peace, no control of. mind and restraint of senses, no play, no phases of existence, no modifications, no defects,

na yatkiñcinna yatrāhaṃ na māyākhyā na māyikā ।

yatkiñcinna ca dharmādi na dharmaparipīḍanam ॥ 26॥

26. nothing in the least, nothing of where I am, nothing of what is called maya, no results of maya, no dharma in the least, no observance of dharma,

na yauvanaṃ na bālyaṃ vā na jarāmaraṇādikam ।

na bandhurna ca vā'bandhurna mitraṃ na ca sodaraḥ ॥ 27॥

27. no youth, no boyhood, no senility, no death and such, no relative, no nonrelative, no friend, no brother,

nāpi sarvaṃ na cākiñcinna viriñco na keśavaḥ ।

na śivo nāṣṭadikpālo na viśvo na ca taijasaḥ ॥ 28॥

28. no "all," no "nothing," no Brahma or Vishnu or Siva, no guardians of the eight directions, no cosmic experiencer of the waking state or dream

na prājño hi na turyo vā na brahmakṣatraviḍvaraḥ ।

idameva paraṃ brahma jñānāmṛtamanāmayam ॥ 29॥

29. no cosmic experiencer of the deep-sleep state, no fourth state, and no brahmin or kshatriya or highly learned. All this is the Supreme Brahman, the afflictionless nectar of Knowledge.

na punarbhāvi paścādvā na punarbhavasaṃbhavaḥ ।

na kālakalanā nāhaṃ na saṃbhāṣaṇakāraṇam ॥ 30॥

30. There is nothing such as the one who appears again or the one who follows; there is no event that will occur again, no mark of time, no "I," no cause of a conversation,

na cordhvamantaḥkaraṇaṃ na ca cinmātrabhāṣaṇam ।

na brahmāhamiti dvaitaṃ na cinmātramiti dvayam ॥ 31॥

31. nothing upward, no inner faculty (mind, intellect, ego, thought), no talk of only Consciousness, no duality that I am Brahman, no duality that I am only Consciousness,

nānnakośaṃ na ca prāṇamanomayamakośakam ।

na vijñānamayaḥ kośaḥ na cānandamayaḥ pṛthak ॥ 32॥

32. no sheath of food, no sheath of prana or mind, no sheath of intellectual knowledge, no sheath of bliss,

na bodharūpaṃ bodhyaṃ vā bodhakaṃ nātra yadbhramaḥ ।

na bādhyaṃ bādhakaṃ mithyā tripuṭījñānanirṇayaḥ ॥ 33॥

33. nothing of the nature of knowledge, nothing knowable, no teaching-all of which is a misapprehension. -none to be troubled, none to trouble, no illusion, no definition of the triad of knowledge,

na pramātā pramāṇaṃ vā na prameyaṃ phalodayam ।

idameva paraṃ brahma jñānāmṛtamanomayam ॥ 34॥

34. no perceiver, no perception, no object of perception, no appearance of results. All this, indeed, is the Supreme Brahman, the afflictionless nectar of Knowledge.

na guhyaṃ na prakāśaṃ vā na mahatvaṃ na cāṇutā ।

na prapañco vidyamānaṃ na prapañcaḥ kadācana ॥ 35॥

35. There is nothing mysterious, nothing explicit, nothing great, nothing trivial of atomic proportions, no manifest world as at present, no manifest world, ever,

nāntaḥkaraṇasaṃsāro na mano jagatāṃ bhramaḥ ।

na cittarūpasaṃsāro buddhipūrvaṃ prapañcakam ॥ 36॥

36. no world of the inner faculties, no mind, no misapprehension of the world, no world of thought, no manifest world of intellect,

na jīvarūpasaṃsāro vāsanārūpasaṃsṛtiḥ ।

na liṅgabhedasaṃsāro nājñānamayasaṃsmṛtiḥ ॥ 37॥var was saṃsṛtiḥ

37. no world of the nature of jiva-s, no remembrance of the nature of vasana-s (past impressions), no world of differentiation by characteristics, no remembrance of the nature of ignorance,

na vedarūpasaṃsāro na śāstrāgamasaṃsṛtiḥ ।

nānyadastīti saṃsāramanyadastīti bhedakam ॥ 38॥

38. no world of the nature of the Veda-s, no remembrance of the sastra-s and agama-s, no world to show that there is something apart, no differentiation of something apart,

na bhedābhedakalanaṃ na doṣādoṣakalpanam ।

na śāntāśāntasaṃsāraṃ na guṇāguṇasaṃsṛtiḥ ॥ 39॥

39. no cognition of difference or nondifference, no imagining of defects or absence of defects, no world of peace or peaceless-ness, no remembrance of qualities and absence of qualities,

na strīliṅgaṃ na puṃliṅgaṃ na napuṃsakasaṃsṛtiḥ ।

na sthāvaraṃ na jaṅgamaṃ ca na duḥkhaṃ na sukhaṃ kvacit ॥ 40॥

na śiṣṭāśiṣṭarūpaṃ vā na yogyāyogyaniścayaḥ ।

na dvaitavṛttirūpaṃ vā sākṣivṛttitvalakṣaṇam ॥ 41॥

40. no feminine gender, no masculine gender, nothing neuter, nothing stationary, nothing mobile, no sorrow or happiness, ever,

41. nothing of the nature of the virtuous or nonvirtuous, no certitude of the fit and the unfit, no activity of a dual nature, no witness mode,

akhaṇḍākāravṛtti tvaṃ akhaṇḍaikarasaṃ sukham ।

deho ahamiti yā vṛttirbrahmāham iti śabdakam ॥ 42॥

akhaṇḍaniścayā vṛttirnākhaṇḍaika rasaṃ mahat ।

na sarvavṛtti bhavanaṃ sarvavṛtti vināśakam ॥ 43॥

42. nothing of the mode of the undivided nature, nothing of the joy of the one undivided essence, nothing of the notion that I am the body, nothing of the declaration that I am Brahman,

43. no mode of the certitude of the undivided, no one great undivided essence, no coming into being of all modes, no destruction of all modes,

sarvavṛttyanusandhānaṃ sarvavṛttivimocanam ।

sarvavṛttivināśāntaṃ sarvavṛttiviśūnyakam ॥ 44॥

na sarvavṛttisāhasraṃ kṣaṇakṣaṇavināśanam ।

na sarvavṛttisākṣitvaṃ na ca brahmātmabhāvanam ॥ 45॥

44. no inquiry into all modes, no release from all modes, no culmination of the destruction of all modes, no voiding of all modes,

45. nothing of all the modes in their thousands that get destroyed moment by moment, no witness of all modes, no bhava (feeling) of oneself being Brahman,

na jaganna mano nānto na kāryakalanaṃ kvacit ।

na dūṣaṇaṃ bhūṣaṇaṃ vā na niraṅkuśalakṣaṇam ॥ 46॥

46. no universe, no mind, no ultimate, no performance of action, ever, no criticism or praise, no characteristic of the unfettered,

na ca dharmātmano liṅgaṃ guṇaśālitvalakṣaṇam ।

na samādhikaliṅgaṃ vā na prārabdhaṃ prabandhakam ॥ 47॥

47. no mark of a virtuous person, no marks of a person of good qualities, no signs of absorption in meditation, no piling up of sins,

brahmavittaṃ ātmasatyo na paraḥ svapnalakṣaṇam ।

na ca varyaparo rodho variṣṭho nārthatatparaḥ ॥ 48॥

48. no thoughts of Brahman or of the Self, no indications of the dream of the Supreme, none deemed as the most desirable, none to be excluded, none the best or excellent, and no meaning of the words "that Supreme."

ātmajñānavihīno yo mahāpātakireva saḥ ।

etāvad jñānahīno yo mahārogī sa eva hi ॥ 49॥

49. Whoever is devoid of the Knowledge of the Self is, indeed, a great sinner. Whoever is thus devoid of Knowledge is a very sick person, indeed.

ahaṃ brahma na sandeha akhaṇḍaikarasātmakaḥ ।

brahmaiva sarvameveti niścayānubhavātmakaḥ ॥ 50॥

50. I am Brahman. There is no doubt of this. I am of the nature of the one undivided essence. I have the certitude of personal experience that Brahman is all, indeed.

sadyo mukto na sandehaḥ sadyaḥ prajñānavigrahaḥ ।

sa eva jñānavān loke sa eva parameśvaraḥ ॥ 51॥

51. Such a man is instantly liberated. There is no doubt of this. Instantly, he becomes the embodiment of the highest Knowledge. He, indeed, is the wise man in this world. He is Paramesvara.

idameva paraṃ brahma jñānāmṛtamanomayam ।

etatprakaraṇaṃ yastu śṛṇute brahma eva saḥ ॥ 52॥

52. All this, indeed, is the Supreme Brahman, the nectar of Knowledge, filling the mind. Whoever hears this explanation is Brahman, indeed.

ekatvaṃ na bahutvamapyaṇumahat kāryaṃ na vai kāraṇaṃ

viśvaṃ viśvapatitvamapyarasakaṃ no gandharūpaṃ sadā ।

baddhaṃ muktamanuttamottamamahānandaikamodaṃ sadā

bhūmānandasadāśivaṃ janijarārogādyasaṅgaṃ mahaḥ ॥ 53॥

Neither the state of being one nor the state of being many, neither an atom nor the immense, neither the cause nor the effect, neither the universe nor the lordship of the universe, ever tasteless, smell-less, formless, neither bound nor liberated-may we become that shining Light, unconnected with birth, senility, or sickness and such, ever in the joy of the highest happiness, that blissful Sadasiva.

ṛbhugītā 27 ॥ ānanda-rūpatva nirūpaṇa prakaraṇam ॥

ṛbhuḥ -

vakṣye prakaraṇaṃ satyaṃ brahmānanda manomayam ।

kāryakāraṇa nirmuktaṃ nityānandamayaṃ tvidam ॥ 1॥

I shall speak about the true explanation of the mind full of Brahman-Bliss. "All this" is, indeed, full of eternal Bliss devoid of cause and effect.

akṣayānanda evāham ātmānanda prakāśakam ।

jñānānanda svarūpo'haṃ lakṣyānandamayaṃ sadā ॥ 2॥

2. I am, indeed, the undecaying Bliss. I am the illuminator of the Bliss of the Self. I am of the nature of the Bliss of Knowledge. I am ever the Bliss at which to aim.

viṣayānanda śūnyo'haṃ mithyānanda prakāśakaḥ ।

vṛttiśūnya sukhātmāhaṃ vṛttiśūnya sukhātparam ॥ 3॥

3. I am devoid of the joy of relating to things. I reveal the illusory joy. I am the happy Self thatds devoid of activity. I transcend the bliss of being devoid of activity.

jaḍānanda prakāśātmā ātmānanda raso'smyaham ।

ātmānanda vihīno'haṃ nāstyānanda ātmavigrahaḥ ॥ 4॥

4. I am the Self that illumines the joy of insentience. I am the essence of the Bliss of the Self. I am devoid of the "Bliss of the Self"; there is no embodiment of the Bliss of the Self.

kāryānanda vihīno'haṃ kāryānanda kalātmakaḥ ।

guṇānanda vihīno'haṃ guhyānanda svarūpavān ॥ 5॥

5. I am devoid of the joy of action. I have the portion of bliss that comes from action. I am devoid of the bliss of the guna-s. I am of the nature of the secret joy.

guptānanda svarūpo'haṃ kṛtyānandamahānaham ।

jñeyānanda vihīno'haṃ gopyānanda vivarjitaḥ ॥ 6॥

6. I am of the nature of the hidden joy. I am the great one of the Bliss of all-doing. I am devoid of the bliss of knowing. I am without any joy to be hidden.

sadānanda svarūpo'haṃ mudānanda nijātmakaḥ ।

lokānando mahānando lokātītamahānayam ॥ 7॥

7. I am ever of the nature of eternal joy. I am the natural joy of exhilaration. I am the bliss of the world. I am the great Bliss. I am the great One transcending the world.

bhedānandaścidānandaḥ sukhānando aham advayaḥ ।

kriyānand‘kṣayānando vṛttyānanda vivarjitaḥ ॥ 8॥

8. I am the bliss of difference. I am the Bliss of Consciousness. I am the Bliss of happiness. I am nondual. I am the bliss of action. I am decay less Bliss. I am without the bliss of diverse modes.

sarvānando'kṣayānandaścidānando aham avyayaḥ ।

satyānandaḥ parānandaḥ sadyonandaḥ parātparaḥ ॥ 9॥

9. I am all Bliss. I am undecaying Bliss. I am the Bliss of Consciousness. I am immutable. I am the true Bliss. I am the highest Bliss. I am the Bliss of the present. I am higher than the highest.

vākyānanda mahānandaḥ śivānandōham advayaḥ ।

śivānandottarānanda ādyānanda vivarjitaḥ ॥ 10॥

10. I am the bliss of speech. I am the great Bliss. I am the Bliss of peace. I am nondual. I. am the Bliss of peace. I am devoid of the bliss of the future and of the bliss of the beginning.

amalātmā parānandaścidānandōham advayaḥ ।

vṛttyānanda parānando vidyātīto hi nirmalaḥ ॥ 11॥

11. I am the pure Self, the highest Bliss. I am the Bliss of Consciousness. I am non-dual. I am the bliss of modes. I am the highest Bliss, transcending knowledge and blemish less.

kāraṇātīta ānandaścidānandōham advayaḥ ।

sarvānandaḥ parānando brahmānandātma bhāvanaḥ ॥ 12॥

12. I am the Bliss transcending all causes, the Bliss of Consciousness. I am nondual. I am all Bliss, the highest Bliss, of the conviction that I am the Bliss of Brahman.

jīvānando layānandaścidānanda svarūpavān ।

śuddhānanda svarūpātmā buddhyānando manomayaḥ ॥ 13॥

13. I am the bliss of life and the bliss of dissolution. I am of the nature of the Bliss of Consciousness. I am of the nature of pure Bliss. I am the bliss of the intellect, filling the mind.

śabdānando mahānandaścidānandōham advayaḥ ।

ānandānandaś ūnyātmā bhedānanda viśūnyakaḥ ॥ 14॥

14. I am the bliss of sound. I am the great Bliss. I am the Bliss of Consciousness, the nondual. I am the Self of bliss and absence of bliss. I am devoid of the bliss of differences.

dvaitānanda prabhāvātmā cidānandōham advayaḥ ।

evamādimahānanda ahameveti bhāvaya ॥ 15॥

15. I am the Self revelling in the bliss of duality. I am the Bliss of Consciousness and nondual. Be of the conviction that I am, indeed, all such great Bliss,

śāntānandōham eveti cidānanda prabhāsvaraḥ ।

ekānanda parānanda eka eva cid avyayaḥ ॥ 16॥

16. that I am, indeed, the Bliss of peace, the illuminator of the Bliss of Consciousness, the one Bliss, the highest Bliss, the one and only immutable Consciousness.

 

eka eva mahānātmā ekasaṃkhyā vivarjitaḥ ।

eka tattva mahānandastattva bheda vivarjitaḥ ॥ 17॥

17. I am the one and only great Self, which cannot be enumerated. I am the great Bliss of the one Truth, devoid of differences of interpretation.

vijitānandahīno'haṃ nirjitānanda hīnakaḥ ।

hīnānanda praśānto'haṃ śāntōham iti śāntakaḥ ॥ 18॥

18. I am devoid of any conquest of bliss. I am without any conquest by bliss. I am rendered absolutely peaceful by bliss-lessness. I am peaceful for I am Peace itself.

mamatānanda śānto'ham ahamādi prakāśakam ।

sarvadā dehaśānto'haṃ śāntōham iti varjitaḥ ॥ 19॥

19. ·I am peaceful in the bliss of "my-ness." I am the original illuminator. I am ever at peace with my body. I am devoid of the position "I am peaceful." ·

brahmaivāhaṃ na saṃsārī ityevam iti śāntakaḥ ।

antarād antarōhaṃ vai antarād antarāntaraḥ ॥ 20॥

20. I am Brahman, not of this world-thus, also, I am peaceful. I am the innermost of the innermost. Indeed, I am the innermost of the innermost of the innermost.

eka eva mahānanda eka evāham akṣaraḥ ।

eka evākṣaraṃ brahma eka evākṣaro'kṣaraḥ ॥ 21॥

21. I am the one and only great Bliss. I am the one and only imperishable One. Brahman is just one syllable: OM. The decayless is just one syllable: OM.

eka eva mahānātmā eka eva manoharaḥ ।

eka evādvayo'haṃ vai eka eva na cāparaḥ ॥ 22॥

22. There is only one great Self. There is only the One which fascinates the mind. I am the only One without a second. I am the only One and none other.

eka eva na bhūrādi eka eva na buddhayaḥ ।

eka eva praśānto'haṃ eka eva sukhātmakaḥ ॥ 23॥

eka eva na kāmātmā eka eva na kopakam ।

eka eva na lobhātmā eka eva na mohakaḥ ॥ 24॥

23. I am the only One. I am not the world and others. I am the only One and not the intellects. I am the only One and highly peaceful. I am the only One and the blissful Self.

24. I am the only One, not one with desire. I am the only One, not the angry. I am the only One, not one with greed. I am the only One, not one infatuated.

eka eva mado nāhaṃ eka eva na me rasaḥ ।

eka eva na cittātmā eka eva na cānyakaḥ ॥ 25॥

25. I am the only One. I am not deluded. I am the only One. There is no other essence for me. I am the only One, not the thinking self. I am the only One and not another.

eka eva na sattātmā eka eva jarāmaraḥ ।

eka eva hi pūrṇātmā eka eva hi niścalaḥ ॥ 26॥

eka eva mahānanda eka evāham ekavān ।

deho'hamiti hīno'haṃ śānto'hamiti śāśvataḥ ॥ 27॥

26. I am the only One, not the substance of goodness. I am the only One, not old or immortal. I am the only One, the perfectly full Self. I am the only One, the motionless.

27. I am the only great Bliss. I am the only One; I have the only One. I am devoid of the concept that I am the body. I am permanently [of the Realization] that I am at peace.

śivo'ham iti śānto'haṃ ātmaivāham iti kramaḥ ।

jīvo'hamiti śānto'haṃ nityaśuddha hṛdantaraḥ ॥ 28॥

28. I am at peace, for I am Siva. It is natural that I am the Self. I am at peace, for I am the Self, ever pure, in the core of my heart.

evaṃ bhāvaya niḥśaṅkaṃ sadyo muktastvam advaye ।

evamādi suśabdaṃ vā nityaṃ paṭhatu niścalaḥ ॥ 29॥

29. Be of such conviction without a doubt, and immediately you are liberated in Nonduality. Let one, unwavering, at least read such words aloud.

kālasvabhāvo niyataiśca bhūtaiḥ jagadvijāyeta iti śrutīritam ।

tadvai mṛṣā syājjagato jaḍatvataḥ icchābhavaṃ caitadathesvarasya ॥ 30॥

It has been said in the scriptures that the world of beings moves by the flow of time and by prescribed rules. This is a mistaken notion, because of the insentience of the world. All this is, on the other hand, by the will of Isvara.

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॥ iti śrīśivarahasye śaṅkarākhye ṣaṣṭhāṃśe ṛbhunidāghasaṃvāde ānandarūpatvanirūpaṇaprakaraṇaṃ nāma saptaviṃśo'dhyāyaḥ ॥