Nonduality

[1] The virtue of practicing devotional contemplation arises when Brahman is taken to have arisen. One who follows those practices is said to be of a narrow intellect because he thinks that only before the “birth” of this realm was everything of an unborn nature. [2] Thus, I shall describe that Reality that is free from limitations, unborn, and always the same. From this one will understand that it is in fact not born in any respect, although it is manifest everywhere.

The Analogy of the Space Within Pots

[3] The Self is like space. It rises up in the form of phenomenal beings, like the (one nondual) space enclosed with such things as pots. So too, the Self is said to be existing as the composite bodies of individual beings, just as the composite pots and so forth are said to rise up from space. This is the illustration of “birth.”

[4] Just as the spaces enclosed within pots merge into space when the pots are destroyed, so too do the phenomenal individuals here within the world merge into the Self. [5] Just as the dust, smoke, and so forth that soils the portion of (the one nondual) space enclosed within one pot do not soil the portions of space enclosed in other pots, so does the happiness or suffering of one phenomenal individual not affect other individuals. [6] The forms, functions, and names of different objects differ here and there, and yet there is no differentiation of (the one nondual) space. The same is the conclusion regarding phenomenal individuals. [7] Just as the space within a jar is neither a modification of (the one nondual) space nor a part of space, so is a phenomenal individual neither a modification nor a part of the Self. [8] Just as space appears to ignorant children to be soiled by dirt, so does the Self appear to the ignorant to be tainted with impurities. [9] The Self with regard to death and birth, going and coming in rebirth, as well as abiding in all bodies, is not unlike space.

“Creation” and Nonduality

[10] All composite objects are like dreams: they are projected by the Self’s creative power. Whether they are superior or equal to one another, there is no valid ground to establish their reality. [11] The supreme Self is the selves of the sheaths beginning with food described in Taittiriya Upanishad 2. That the supreme Self is like space has already been described. [12] Just as the same (nondual) space dwells within both the earth and an individual’s stomach, so in Brihadaranyaka Upanishad 2.5 is the same Brahman, the supreme, shown (to be the same) in every pair.

[13] The non-difference of the phenomenal person andthe Self is praised in scripture on the basis of their nonduality, and diversity is condemned. Thus, nonduality alone is free from error. [14] Theseparateness of the phenomenal person and the Self (in Brahman’s projection) that is declared in the early sections of the Upanishads dealing with“creation” is only asserted in a secondary (figurative) sense, referring to the state to becoming (from a dualistic point of view). In the primary sense, this does not fit the true situation (since nothing is really born and there is no true “creation”). [15] “Creation” has been set forth in various waysby means of the illustrations of earth, iron, sparks, and so forth, but this is only a means of introducing (nonduality). No diversity whatsoever exists.

[16] There are three stages of life corresponding to the three stages of understanding: low, middle, and superior. This discipline has been taught out of compassion for the benefit of the unenlightened.

The Noncontention of Advaita

[17] Advocates of dualities each firmly cling to their own conclusions and contradict one another. But the position (of the nondualists) does not conflict with them. [18] Nonduality is indeed supreme Reality. Duality is said to be a product of it (but only from a dualistic point of view). Thus, for dualists there is duality either way (but also an ontologically prior nonduality). Thus, nonduality does not conflict with their views.

The Unchangeability of One’s Nature

[19] The unborn Self appears manifold through Brahman’s illusory power and not in any other way. Were this diversity real, the immortal would in fact become mortal. [20] The disputants wish to establish the birth of the unborn entity. But how can an entity that is unborn and deathless become subject to death? [21] The immortal cannot become mortal, just as an entity subject to death cannot become immortal. For a change in something’s nature is never possible in any way. [22] If one maintains that what is immortal by its nature can be subject to death, how can one maintain that the immortal, after undergoing change, remains changeless in its nature?

“Creation”

[23] Creation may be real or unreal. Scripture equally supports either position. But only what is ascertained by scripture and also corroborated by argument is appropriate. [24] From such scriptural passages as “There is no diversity here” and “Indra by means of his creative power” we know that the Self is unborn but appears in diverse ways through Brahman’s power of projection. [25] By the refutation of real becoming, birth is negated. A cause for the birth of the Self is denied by the verse “Who can cause it to be born?” [26] Because of the incomprehensibility of the Self, the scriptural passage “It is not this, not that” negates all dualistic explanations (including “creation” of something by another). Thus, the unborn alone exists. [27] The birth of what exists only occurs through Brahman’s power of projection, but from the point of view of what is Real it is not truly born. But one who thinks that such birth is real must think that what is already born is born a second time.

[28] What is unreal cannot be born either by means of Brahman’s illusory projection or from the point of view of what is Real. For the (unreal) son of a barren woman is not thought to be born even through Brahman’s power of illusory projection.

States of Mind and Knowledge of the Self

[29] In a dream, the mind vibrates through Brahman’s illusory power with the image of duality — a perceiver and a perceived object — (even though there is only one mind involved). So too, in the waking state, the mind vibrates through the illusory power with the image of duality (even though there is only the Self involved). [30] There is no doubt that in a dream the nondual mind appears as a duality. So too, there is no doubt that in the waking state the nondual mind appears as a duality. [31] All that is in any way dual, the moving and the unmoving, is perceived by the mind. For when the mind has become a no-mind (i.e., has ceased to be aware of anything and so ceases to be a mind), duality is no longer experienced. [32] By realizing the reality/truth of the Self, there are no imagined conceptions. The mind goes to the state of not being a mind since with nothing to grasp, there is no (mental) grasping.

[33] The gnosis that is unborn and free of all imagined conceptions is not distinct from what is known: Brahman — the unborn and permanent — is the known. Thus, the unborn is known by the unborn. [34] The state of the mind when it is completely under control, free of all imagined conceptualizations, and endowed with discrimination should be knownas different from the state of mind in deep sleep and not like that. [35] In deep sleep, the mind is withdrawn, but it does not withdraw (from what Brahman has projected) when it is completely under control — that mind completely under control with the all-pervading illumination of gnosis is Brahman, free of fear. [36] Reality is unborn, free of sleep and dreams, without name or form, everradiant, and omniscient. This statement is not in any way metaphoric.

[37] The Self is beyond all expressions and all acts of the mind. It is completely tranquil, eternally radiant, free of all activity, and free of anything to fear. (The state of no-mind) is the state of a completely concentrated mind. [38] When there is no mental activity, there is no grasping or relinquishing. Then the gnosis rests in itself and attains identity with the unborn Self.

The Yoga of Non-Contact

[39] This discipline of no-contact (with any apparent object) is difficult for any yogin to realize, for yogins following theYoga Sutras are afraid of it. But they see fear in what is free of anything to fear. [40] For all yogins (who practice the discipline of no-contact and thus know nonduality), being free of fear, the removal of suffering, knowledge of the Self, and eternal peace depend upon control of the mind. [41] Like draining an ocean one drop at a time with the tip of a blade of grass, so the mind cannot be brought under control without unrelenting diligence. [42] The mind is distracted by desires and enjoyment and is at great ease in deep sleep — for deep sleep is as bad as desire. But by the proper means, the mind should be brought under control. [43] Remembering constantly that all is suffering, one should withdraw the mind from enjoyments and desires (of illusory objects). Always remembering that everything is the unborn Brahman, the born (i.e., apparent dualistic objects) will not be seen (as real or desirable).

Realizing the Awakened Consciousness

[44] The consciousness that is inactive should be awakened and the consciousness that is distracted should be brought back to a state of tranquility. One should know that consciousness can be tainted with passion and should not disturb it when it is established in equilibrium. [45] But one should not enjoy the happiness of that state (i.e., not become attached to the pleasure from the mind in a state of tranquility). Rather, one should become free of attachments by means of insight. When the steadied mind seeks sense-objects, it should be unified again with the Self with great effort (and then it will see only the Self’s vibrating consciousness and no duality). [46] When consciousness is not inactive or distracted, then it becomes tranquil and projects no images (of “real” objects). Indeed, it then becomes Brahman.

[47] This supreme bliss is the Self. It is tranquility, liberation ( nirvana), indescribable, and unborn. Since it is one with the unborn object of gnosis (i.e, Brahman), it is called “Brahman, the omniscient.”

 [48] No phenomenal person is ever born. There is no cause that could cause its birth. This is the highest truth/reality: nothing whatsoever is born.