16
According to this Shankaracharya, I am the One as the subtle and the knower, the witness, immutable existence.
It's like a ladder to the Fourth. The subtle is the mind and the knower is reflected consciousness. The witness is awareness. Immutable existence is unborn.
Like pure consciousness is the sun, the knower is the moon, and the mind is moonlight illuminating earth. Further, the principle of existence transcends this big bang of spacetime.
17.
Atman is without parts, one.
The body has many many parts.
Yet you see these two as one!
What lunacy is greater than this?
19.
Atman is pure consciousness.
The body is a mess of flesh and bone.
Yet you see these two as one!
What lunacy is greater than this?
20.
Atman is the absolute illuminator.
The body is dark and inert.
Yet you see these two as one!
What lunacy is greater than this?
21.
Atman is that timeless principle of existence.
The body is constantly changing so it never actually exists.
Yet you see these two as one!
What lunacy is greater than this?
22-24
The light of Atman illumines all. And unlike with the light of a fire or flashlight, that Self sees both the presence and absence of light.
Because of beginningless ignorance, people think they are the body-mind. It's like the maker mistaking they're the pot.
I am Brahman alone, the self-contained, calm sea of satcitananda. I am not an unreal waveform. This is what the wise call real knowledge.
25-28
Changeless, formless, faultless, I am truly imperishable. This is what the wise call real knowledge.
Afflictionless, reflectionless, conceptionless, I am all-pervading. This is what the wise call real knowledge.
Conditionless, actionless, endless, I am unbound. This is what the wise call real knowledge.
Immaculate, immovable, unadulterated, I am ageless and immortal. This is what the wise call real knowledge.
31
That supreme I is one alone. Material and one of many, how can the mere physical body be the Self?
32
It's well-established that I is the seer and the body is the seen. Thus they say, this is mine. So how can a mere body be the Self?
33
That I is changeless and the body is always changing. This is visibly experienced. So how can a mere body be the Self?
39
Even the subtle body is made of unstable parts. It too is an object, subject to modification, limited, and unreal. So how can it be the Self?
40
Different from these two bodies is Atman, Purusa, Isvara, the Self of all, of all form and beyond all, that imperishable I.
43
In the one Consciousness, there can be no division. All individuality is in vain. It's as a snake mistakenly seen in the rope.
44
From an ignorance of the rope comes the appearance of a snake. Similarly, in pure immutable consciousness appears a phenomenal universe.
45
The substrate of the universe is Brahman. There's nothing other than that there. Thus, the whole universe is Brahman only.
49
All beings are born of Brahman, Paramatman. Therefore one should understand they are Brahman alone.
50
All various names and forms are Brahman alone. All activity is similarly sustained. This is divine revelation.
51
Whatever's created from gold is always gold. And too, whoever is born of Brahman is always of the nature of Brahman.
52
Imagining the slightest difference between an individual self and the Supreme Self is the undertaking of a foolish mind and certain to invite much fear and loathing.
53
As reality is misconceived, duality appears—and one sees another. But as one is seeing the Self in all, there is no other in the least.
54
In the one who truly realizes all beings as the Self, there's neither delusion nor sorrow, for there is no second.
56
However much an experience this practical transactional world seems to be, it is unsubstantial like a dream with all its momentary contradictions.
57
Upon waking, the dream state disappears. In dreaming, there is no waking state. Both are non-existent in deep sleep while deep sleep is unavailable in both.
58
Thus these three states are considered to be unreal, creations of the three primal attributes. The real seer is beyond all attributes, that one consciousness, the Self.
104.
All is Brahman. From this understanding, the senses are self-controlled.
This approach is called authentic yama and should be cultivated again and again.
105.
The continuous current of that thought (I am Brahman) while excluding dissimilar thoughts
is called true niyama, which is supreme bliss and a regular observance by the wise.
106.
Renunciation of the phenomenal world by seeing it as the Atman of pure consciousness
is real renunciation and worshipped by the great ones as instant liberation.
107.
From where words turn back unable to reach the mind
is that silence attainable by yogis but which the realized one always is.
108.
Who can speak of that from which all words return?
Just to describe this phenomenal world is beyond all words.
109.
Let that silence of the wise be known as the natural state.
The silence of words is merely prescribed for the unknowing by the knowers of Brahman.
110.
Where the world does not exist, in the beginning, middle, or end,
is that all-pervading space only solitude knows.
111.
In the blink of an eye, Time produces all beings, beginning with Brahma the Creator.
Verily that is also called Timeless, the one who is unbroken bliss and nondual.
112.
That way in which unbroken meditation on Brahman flows with ease
is the right posture. And not some other Asana which destroys one's equanimity.
113.
That known as the source of all beings, the substrate of the universe, the immutable ground
upon which the enlightened one is seated — that truly is the perfect posture.
created 10/18/25 to 12/1/25
