The search for truth: "The disciple said: O master! I now to thee. I have fallen into the dreadful ocean of birth and death. I am afflicted with the three kinds of sorrow. Save me O lord. Teach me, how I should cross this ocean of samsara (world of illusion). The guru said: fear not, my child; in reality there is no death for thee. There is a means for crossing this ocean of relative existence and attaining immortality or the supreme bliss. I shall teach thee now brahma-vidya (knowledge of Brahman). Hear with rapt attention." The nature of Brahman: "The guru said: salutations to sat-chit-ananda (self-god-bliss) para-Brahman (super god), that glorious first preceptor, who is self-luminous, eternal, indivisible, pure, spotless, desire-less, attribute-less, time-less, space-less, change-less, beginningless and endless. That ultimate reality, which is the support for this world, body, prana, mind and senses, which is the womb for the Vedas, which is all-pervading and all-permeating, which is colorless, odorless, tasteless, nameless and formless, that something shines eternally. Some in describe supreme principle which is imperishable, unborn, un-decaying, fearless, motionless, one without a second, ancient and infinite, that thing alone exists. What is neither short nor long, neither that much nor this much, neither black nor white, neither stout nor thin, neither good or bad, that should be understood as Brahman. That which is neither subtle nor dense, which has neither caste nor name, which is immutable, immortal and bodiless, which is beyond the reach of mind and speech, that should be understood as Brahman. Brahman is distinct from the gross, subtle and causal bodies. He is soul of all. He is the inner ruler of all. He is eternally free. He is without action, and without motion. Brahman cannot be defined. To define Brahman is to deny Brahman. The only adequate description of Brahman is a series of negatives. That is the reason why the Upanishads declare 'neti-neti' not this, not this." The nature of maya: "The guru said: maya is the upadhi (limiting adjunct) of isvara. She is an illusory power of Brahman. She keeps up the Lila of isvara through her three Gunas, sattva, Rajas and tamas (purity, passion and darkness). Maya is not non-existent because it appears, neither is it existent because it is destroyed by the dawn of knowledge. Maya is not that. It is an indescribable experience. She is neither sat nor Asat. Maya is anadi santam (she is beginningless but has an end in individual) only for the sage who has realized the self. Maya is suddha sattva or pure sattva. He who gets knowledge of the self having overcome maya, the illusory power, will alone know what maya is, how it arises and is destroyed. The five elements, the five tanmatras (subtle or root elements) and the various objects of the world are all products or modifications of maya. Just as you can infer the existence of fire through smoke, so also you can infer the existence of maya through her various manifestations. Maya is of the nature of mind. Maya generates different degree of illusions. Maya pervades everything. If your mind is destroyed by discrimination and vichara (introspection), then maya will not afflict you. The mind which ever hankers after sensual objects is the seed of maya. If the mind is annihilated, maya will vanish. You will attain the state of quiescence. Brahma-Jnana (knowledge of god) will dawn in you." The nature of avidya: "The guru said: avidya (individual maya) is malina-sattva. It is the upadhi or limiting adjunct of jiva. It is the Karana sarira of the individual soul. Avidya is anandamaya kosa. Avidya is a false perception by which the ignorant jiva takes the body and intellect as pure, permanent and a source of pleasure. Just as a king acts the part of a beggar, out of his own free will on the stage in a drama, so also the sat-chit-Brahman acts the part of a jiva in this drama of the world out of his own free will for sport. Just as men with a defective vision behold a white thing as yellow, so does one perceive the self as the body on account of avidya or ignorance. When one gets knowledge of the self, this avidya vanishes. It is the destruction of avidya that is Brahmic-seat. Just as the mirror is dimmed by dirt, so Brahman is veiled by avidya. Therefore human beings are deluded by this avidya. Mind, senses, egoism, intellect and body are the effects of avidya. If the cause is destroyed, the effects are destroyed by themselves." The nature of the universe: "The guru said: this universe of names and forms has its origin in ignorance. It is dissolved by knowledge of the self. The universe, being other than the self, is unreal like a dream. It is like a mirage. Just as a snake is superimposed on the rope, silver on the mother of pearl, a thief on the post, city in the clouds, mirage in the desert, blueness in the sky, so also this world is superimposed on Brahman. Just as it is water alone that appears as waves, ripples, etc gold alone as earrings, bangles, etc clay alone as pots, jars, etc threads alone as cloth, towels, etc so also does Brahman alone appear as many universes. Children regard a wooden elephant as an elephant, but the grown up persons treat it as wood. Even so the ignorant perceive the non-self only, but the wise behold only Brahman everywhere. The whole universe is within Brahman. It appears as external to you, just as your body appears external to you in mirror on account of maya. Just as a man does not behold the object which he has seen in his dream when awake, so also the Jivanmukta (liberated sage) does not perceive the universe after he attains knowledge of Brahman." The nature of the mind: "The guru said: the mind has the power of creating or undoing the whole universe in the twinkling of an eye. Slay this mind through vichara (inquiry), destruction of vasanas and control of its fluctuation. Mind is a bundle of vasanas (subtle desires). Through vasanas bondage is caused. Destruction of vasanas will bring freedom. The mind will attain quiescence like a gheeless lamp if the vasanas are destroyed. Just as a silkworm is caught in its own cocoon, so also man is caught in this vast net of samsara by its own sankalpas and vasanas. The enemy of the atman is the fluctuating mind only. The mind through its power of fluctuation generates countless vasanas and sankalpas. Destroy this fluctuating power of the mind through constant brahma-vichara. Brahman will not shine when the dualities of the mind are not destroyed. Destroy the dualities, Brahman will shine in its pristine glory. Ahamkara which is the source of all troubles has its seat in the mind. Annihilation of egoism will bring about destruction of the mind and annihilation of the mind will cause destruction of egoism. The ideas of mine and thine are only the creation of the mind. If the mind is destroyed through vichara, these ideas will vanish. Destruction of the mind alone is moksha. Destruction of sankalpas is really destruction of the mind. It is only sankalpas destroyed beyond resurrection that constitute the ineffable, imperishable and effulgent Brahmic seat. Just as gold is purified by heating it on the fire, so also mind is purified by the fire of meditation." The process of sadhana: "The guru said: as fire is concealed by ashes, sword by the scabbard, sun by the clouds, foetus by the amnion, rubies by the earth, mattress by the bed sheet, so also Brahman is concealed by flesh and bones. If you remove the ash you can perceive the fire; if the clouds are dispersed you can cognise the sun; if you remove the scabbard you can behold the sword; if you remove the bed sheet you can see the mattress. Even so, if the veil of ignorance which conceals the Brahman is removed by knowledge of Brahman, you can directly cognise the self-luminous Brahman. You cannot see the all-pervading butter in the milk, but if you churn it you can get butter. Even so, you cannot see Brahman by these physical eyes, but you can behold the all-pervading Brahman by the churning of meditation. Purge your mind of all impurities. Sever mentally your connection with visible objects. Destroy the seeds of desire. Abandon all sankalpas (thought patterns). Eradicate the longings. Meditate on Brahman. You will attain soon the non-dual Brahmic seat of ineffable splendour. Understanding the right significance of the tat tvam asi mahavakya. The knowledge relating to the identity of the individual soul and the supreme soul that arises from mahavakyas like tat tvam asi, thou art that is the means to emancipation. The immaculate and supreme seat can be obtained very easily if you possess equal vision, balanced mind and discrimination, if you associate with the wise persons and if you participate vichara or inquiry constantly. One soon becomes that on which he constantly meditates with great intensity in accordance with the illustration of the wasp and the worm. Negate the five sheaths. Control the senses. Sit quietly. Meditate always, I am sat-chit-ananda svayamprakasa Brahman, which is the substratum for these five sheaths and the whole world. Keep up the brahma bhava while walking, eating and bathing. You should ever be engaged in inquiry of Brahman, till you get brahma-Jnana. You should practice right conduct also. You should have associations with the sages. Om is the symbol of Brahman. It is the word of power. It is the sacred mono-syllable. It is the essence of all the Vedas. It is the boat to take you to the other shore of fearlessness and immortality. Meditate on OM with bhava and meaning. You should make brahma-vichara habitual in you by constant practice. Then only your mind will be under your perfect control. All the impurities of the mind will be washed away by brahma-vichara. Enquire unceasingly, who am I? Whence came this universe? How did birth and death come? What is bondage? You will be able to attain the imperishable abode of eternal bliss. If you want to attain Brahman, all longings for objects should perish. The more you are removed from objects, the more the effulgence of Brahman will radiate in you. You will never be able to go into samadhi although you can sit in the padma or siddha asana for six hours at a stretch, if you are not free from attraction and repulsion, anger, egoism and pride. Merge the speech in the mind, merge the mind in the intellect, merge the intellect in the witness of the intellect or Brahman and enjoy the supreme bliss. Restrain the senses. Silence the bubbling thoughts. Drown the mind in Brahman, who is within. Now you can realize your identity with Brahman. Acquire the four means. Control your speech. Annihilate all hopes. Hear the srutis. Reflect on what you have heard. Then meditate. You will attain self-realization. Brahman can be clearly and definitely realized only through Nirvikalpa samadhi. Samadhi ensues only when the purified mind is merged in Brahman. When Brahman is realized by means of Nirvikalpa samadhi, then the hearts knots, avidya (ignorance), Kama (desire) and karma is destroyed. You cannot have samadhi without perfect dispassion, you cannot have self-realization without samadhi, you cannot have perfect freedom without self-realization." Ignorance and wisdom: "The guru said: he who thinks, I am the body, body is mine, she is my wife, he is my son, I am Brahmin, I am fatty, I am black, I am pundit, is an ignorant man. He is bound. He who thinks, I am not the body, I am all- pervading, changeless, immortal, indivisible, self-contained, self-existent, sat-chit-ananda Brahman, is a wise sage. He is free. He who thinks, I did this work, so I will go to heaven, enjoyed such and such a thing, is an ignorant man. He who thinks, prakriti does everything, I am only witness, I am non-doer, I am non-enjoyer, is a wise sage." The five sheaths: "The guru said: the annamaya sheath or food sheath is made up of five elements. It has a beginning and an end. It is inert and full of parts. It is an effect of the five elements. It is full of impurities. Therefore you are not this physical body or the annamaya sheath. You are the witness of this body. Understand therefore, I am not the body. I am Brahman. The pranamaya kosa or the vital sheath is a product of rajoguna. It also has a beginning and an end. It is inert. It is an effect. Therefore, you are not the pranamaya kosa. You are the witness of this sheath. Understand therefore, I am not the pranamaya kosa, I am Brahman. The manomaya kosa or the mental sheath is a product of sattva guna. It also has a beginning and an end. It is inert. It is an effect. Therefore, you are not the manomaya kosa. You are the witness of this sheath. Understand therefore, I am not manomaya kosa. I am Brahman. The vijnanamaya kosa or this buddhi sheath is a product of sattva guna. It has also a beginning and an end. It is inert. It is an effect. Therefore, you are not the vijnanamaya kosa. You are witness of this sheath. Understand therefore, I am not the vijnanamaya kosa, I am Brahman. The anandamaya kosa or this bliss sheath is avidya or ignorance, a modification of prakriti. It is an effect of past deeds. It is endowed with changing attributes. It is jada or insentient. Therefore you are not the anandamaya kosa. You are the witness of this sheath. Understand therefore, I am not the anandamaya kosa, I am Brahman." The state of Jivanmukta: "The guru said: a Jivanmukta who had reached the imperishable Turiya state can never be affected by the pairs of opposites. He always rests in his own sat-chit-ananda svarupa. He roams about happily. A Jivanmukta realizes that he is beyond the three bodies and five kosas, he is the witness of the three states, he is pure consciousness. For a liberated sage who has realized that all beings are the self, there is neither delusion nor grief, as there is no second to him. The sage who has destroyed all his desires and egoism, who is always calm and serene, equanimous, who does not see any distinction of form and who has freed himself from delusion or ignorance, shines brilliantly. The Jivanmukta rests with an unshaken mind in the all-blissful Brahman. He is free from all the modifications of the mind. His heart is pure like the Himalayan snow or the crystal. He is free from the distinctions, I, He, Thou. The liberated sage, the prince of ascetics who has conquered the enemy, ignorance, who has known the secret of true bliss, uses the palms of his hands as his bowl and sleeps blissfully under the foot of a tree. The sage does not care for public criticism. He keeps a cool mind even when he is assaulted. He blessed those who persecute him. He beholds only his own self everywhere. He whose mind does neither sink nor float amidst pains and pleasures is indeed a liberated sage. He has rendered his mind completely quiescent by identifying himself with Brahman. The Jivanmukta has a consciousness of the body in the form of a samskara. The videhamukta has no consciousness of the body." Brahma-upadesa "The guru said: thou art not this perishable body. Thou art not the wavering mind. Thou art not the indri yas. Thou art not the intellect. Thou art not the causal body. Thou art the all-pervading, immortal Brahman. Realize this and be free. Thou art the prajnana Ghana atman (embodiment of wisdom). Thou art chidghana Brahman, mass of consciousness. Thou art vijnana Ghana purusha, mass of knowledge. Thou art ananda-Ghana soul, mass of bliss, realize this and be free. Thou art akhandaikarasa Brahman, one homogeneous essence, thou art chinmatra purusha, pure consciousness. Thou art spotless, passionless, sexless and bodiless soul. Realize this and be free. Thou art indivisible. Partless and infinite. Thou art birthless and deathless. Thou art immutable and self-luminous. Thou art eternal, perpetual and self-contained. Realize this and be free. Thou art anandamaya-purusha. Thou art chinmaya-Brahman. Thou art jyotirmaya-atman. Realize this and be free. Thou art distinct from the three bodies and five sheaths. Thou art the witness of the three states. Realize this and be free. Thou art without blemish and without decay. Thou art without disease and without difference. Thou art without old age and without modification. Realize this and be free. That supreme Brahman which is the immortal self of all, which is the beginningless entity, which is immutable and infinite, which is beyond the reach of mind and speech, that Brahman art thou. Meditate on this. Realize this and be free." The realization of the self: "The guru said: o my child! Haste thy delusion been destroyed? Have you become fearless now? Have your doubts been removed? Are you resting now in your own sat-chit-ananda svarupa? I have declared to thee the profound secret of Vedanta, the essence is Vedas. The disciple said: o preceptor! I have realized the self now. I am verily that Brahman which is self-effulgent, one without a second, which is changeless, part less, formless, eternal, all-pervading, the absolute and the homogeneous essence. I am sat-chit-ananda Brahman. I am pure, infinite, unattached, timeless, motionless, deathless, decay less and fearless. I have no connection with the body and mind. I am action less and formless. Salutations unto thee, o venerable guru! Thou hast saved me from the wheel of birth and death. Through thy grace I have attained immortality and eternal bliss. All my doubts, delusion and ignorance have vanished. Crores of prostrations unto thee, o merciful lord. The guru said: he who studies this moksha Gita daily with purity, devotion and one-pointed mind and practices the instructions contained therein will soon attain immortality. Eternal bliss and supreme peace (moksha). Thus ends moksha Gita which gives the essence of the advaita Vedanta philosophy."