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Benedictory Verses - Mangalam Can there, indeed, be the belief (faith, firm conviction, idea) of existence without that which exists? In the Heart, free from (devoid of) thoughts, this is called the Heart. How to think of (remember) (lit., How can we remember) that immeasurable one? Remembrance of that, therefore, is, indeed, firm abidance (alone). (Or: Remembrance of that is firm abidance therein alone.) (1) Unless Reality exists, can thought of it arise? Since, devoid of thought, Reality exists within as Heart, how to know the Reality we term the Heart? To know That is merely to be That in the Heart.

For those who have taken refuge, out of fear of death, in the Conqueror of death, The “I” thought (notion) is the first to attain death. Thereafter, in them [who] are naturally (by their own nature) immortal, How again can there be space for the thought of death? (2) When those who are in dread of death seek refuge at the feet of the deathless, birthless Lord Supreme, their ego and attachments die; and they, now deathless, think no more of death.

The Text By all, an original (first) cause (original essence) of the universe (world) and of the “I” Is to be said, the Lord (who is the powerful Master), someone with boundless power. Variegated here (in this) (In this picture here), the seeing one (the seer) and the seen, and The screen, and the Light, only (also) He, the One, became. (1) Since we know the world, we must concede for both a common Source, single but with the power of seeming many. The picture of names and forms, the onlooker, the screen, the light that illumines — all these are verily He.

With naming the individual, the world, and the Supreme Self Principles (verities), all suppositions (doctrines) begin. (Or: Naming the individual, the world, and the Supreme Self is inherent in suppositions.) This triad is so long as the “I”-notion will exist (be). The best of all is abidance void of the “I”-notion (“I”-assumption). (2) On three entities — the individual, God and the world — every creed is based. That ‘the One becomes the three’ and that ‘always the three are three’, are said only while the ego lasts. To lose the ‘I’ and in the Self to stay is the State Supreme.

True or false, this is consciousness or inert, Suffering or happiness, thus to no purpose (vain) is the dispute (quarrel). The world is not seen, no “I”-belief (no going toward the “I”)(clear ascertainment of no “I”), Abidance without differentiation (without doubt), the Absolute (the Supreme), is agreeable for (dear to) all. (3) ‘The World is true’; ‘No, it is a false appearance’; ‘The World is Mind’; ‘No, it is not’; ‘The World is pleasant’; ‘No, it is not’ — What avails such talk? To leave the world alone and know the Self, to go beyond all thought of ‘One’ and ‘Two’, this egoless condition is the common goal of all.

With-form idea (belief) the world and the Lord [are] So long as the with-form idea the Self is (the with-form idea in the Self is)(in oneself is). If the Self is formless, who is to see? That vision (eye, wisdom, beholding) is one (single), limitless, [and] certainly perfectly full. (4) If Self has form, the world and God likewise have form. If Self is without form, by whom and how can form (of world and God) be seen? Without the eye, can there be sight or spectacle? The Self, the real Eye, is infinite.

The body is of the nature of the five-fold sheaths (lit.: Which five-fold sheaths forming the nature is the body.) Without that does the world shine? Without the five-fold body, that, this here (now), Who at all see the world? Let them speak. (5) The body is made up of the five sheaths; [3] in the term body all the five are included. Without the body the world is not. Has one without the body ever seen the world?

[Of] the form of sound and others is the entire world. The existence of sound and others is a mode of the senses made to appear (brought to light). The existence of the senses in the mind’s power (control) is. Full of the mind (Composed of the mind) is that world, we say. (or: Full of the mind, therefore, the world is, we say.) (6) The world is made up of the five kinds of sense perceptions and nothing else. And those perceptions are felt as objects by the five senses. Since through the senses the mind alone perceives the world, is the world other than the mind?

With the idea (thought, intelligence, mind) rises, with the thought (mind) sets The world. Therefore, of the mind’s (thought’s) light is this. The abode (glory, splendor, light) [in which] the mind and world are born and decay (are destroyed, perish) is the perfect fullness, The real thing (the true Reality), devoid of birth and decay (destruction, perishing), the One. (7) Though the world and mind rise and fade together, the world shines by the light of the mind. The ground whence the world and mind arise, and wherein they set, that Perfection rises not nor sets but ever shines. That is Reality.

Let them be spiritual practices for the vision (darshanam) of Truth, Worship (plural) of the Supreme with name and form. Abidance in the true Reality, the Attainment of that Self-Being (or: Abidance in the True Reality, the attainment of the state ((conviction)) of That is the Self), Alone is the vision of Truth (true vision). Thus know (understand). (8) Under whatever name or form we worship It, It leads us on to knowledge of the nameless, formless Absolute. Yet, to see one’s true Self in the Absolute, to subside into It and be one with It, this is the true Knowledge of the Truth.

All dualities [and] all triads, [On] some thing (Reality) depending (on some thing taking support), shine. (All dualities and triads shine for some thing ((some reality)) that is the support ((for some thing upon which they depend))) [When] that is traced (sought), all are loosed and dropped. For them who see the Truth (Being), there is no movement ever (at any time). (9) ‘Twos’ and ‘threes’ depend upon one thing, the ego. If one asks in one’s Heart, ‘What is this ego?’ and finds it, they slip away. Only those who have found this know the Truth, and they will never be perplexed. [4]

How can knowledge shine if there is not ignorance? Without knowledge, does ignorance shine? And “Whose are the two?” thus. Inquiring into the source (root), Abidance in one’s own (true) nature is the Knowledge of the Supreme Truth. (10) There is no knowledge without ignorance; and without knowledge ignorance cannot be. To ask, ‘Whose is this knowledge? Whose this ignorance?’ and thus to know the primal Self, this alone is Knowledge.

Can that knowledge that does not know the one who knows oneself (the Self) Be Knowledge of the Supreme Truth? (or: Can that knowledge which is of one who does not know the Self ((oneself))) (or: Can that knowledge that does not know the Self, the one who knows,) Of knowing and of knowledge (or: the to be known), the support, oneself, The one who knows shall destroy the two. (11) Without knowing the Self that knows, to know all objects is not knowledge; it is only ignorance. Self, the ground of knowledge and the non-Self, being known, both knowledge and ignorance fall away.

Sleep is not knowledge. Perceiving (sensing, seizing, grasping, taking into the mind) is not knowledge. One does not grasp (seize, perceive) anything in true Knowledge. Different from the categories of sleep and perceiving is Consciousness alone (indeed); Knowledge shines forth [and is] not a void. (12) True Knowledge is being devoid of knowledge as well as ignorance of objects. Knowledge of objects is not true knowledge. Since the Self shines self-luminous, with nothing else for It to know, with nothing else to know It, the Self is Knowledge. Nescience It is not.

The Truth is the Consciousness-Self. Various (manifold) forms of Consciousness Are not established (accomplished) apart (different). True Consciousness is not divided. (lit., The Truth is the Consciousness-Self. It is various ((manifold)) forms of Consciousness that are established [as] apart ((different)) [yet] true Consciousness is not divided. (or: The Truth is the Consciousness-Self. Various ((manifold)) forms of Consciousness are not established as apart [or] divided [from] the true Consciousness.) Can the change (transformation, modification) of ornaments exist truly Without the gold, separately (apart), here in this world? (13) The Self that is Awareness, that alone is true. The knowledge which is various is ignorance. And even ignorance, which is false, cannot exist apart from the Self. False are the many jewels, for apart from gold, which alone is true, they cannot exist.

“That” and “you” have “us” for a firm basis. Upon the destruction of that “us” from (by means of) the knowledge of the root (source), Without the “that,” “you,” and “us” notion, the One State (Abidance, Stand) shines, the innate Self shall be. (14) ‘You’ and ‘he’ — these appear only when ‘I’ does. But when the nature of the ‘I’ is sought and the ego is destroyed, ‘you’ and ‘he’ are at an end. What shines then as the One alone is the true Self.

The past (the having been, the gone) and the future (the to become) are the present (being) in [their] own time. Relinquishing the Truth of what is presently existing (the present), Will it not be laughable, repeatedly thinking over (discussion) [what is] gone [and] will be, Like counting without the number one, in the world? (15) Past and future are dependent on the present. The past was present in its time and the future will be present too. Ever-present is the present. To seek to know the future and the past, without knowing the truth of time today, is to try to count without the number ‘One’.

Where shines (appears) talk of space (direction) and time without us? The play of space and time, here, is if we are the body. Nowhere we shine (appear), at no time we shine (appear), But we everywhere and always shine. (16) Without us there is no time nor space. If we are only bodies, we are caught up in time and space. But are we bodies? Now, then and always — here, now and everywhere — we are the same. We exist, timeless and spaceless.

In the body being the Self, the wise (the knower) and the ignorant (the unintelligent) are alike (the same). (or: In the state of the body-self, the wise and the ignorant are the same). For the one, in the body, in the heart, the Self illumines, Including (encompassing, spreading over) the body and the universe, the Perfect Fullness. For the other, the Self is discernible as only the body (the Self is only the measure of the body). (17) To those who do not know the Self and to those who do, the body is the ‘I’. But to those who do not know the Self the ‘I’ is bounded by the body; while to those who within the body know the Self the ‘I’ shines boundless. Such is the difference between them.

For the ignorant and for the wise, the universe is (exists). For the former, the seen universe, indeed (alone), is the real (the true). For the other, the seen the resting place has become; the One, The Real (the Truth), the completely Full, shines as formless. (or: For the other, the One that has become the resting place of the seen, The Real, the completely Full, the Formless, shines.) (18) To those who do not know and to those who do, the world is real. But to those who do not know, Reality is bounded by the world; while to those who know, Reality shines formless as the ground of the world. Such is the difference between them

The talk (controversy) of fate and of effort (striving) shall be for Them who do not know the root of these two. For those who know well the root thing of fate and effort, There are not, indeed, fate or one’s own activity (free will). (19) The debate, ‘Does free will prevail or fate?’ is only for those who do not know the root of both. Those who have known the Self, the common source of freewill and of fate, have passed beyond them both and will not return to them.

That seeing of the Lord [that is] the seer Not seeing, that shall be mental seeing. Not other than the seer is the Supreme, indeed. Of Him The seeing is in one’s own source (root) the absorption (lit., having been absorbed, dissolved) and abidance. (20) To see God and not the Self that sees is only to see a projection of the mind. It is said that God is seen by him alone who sees the Self; but one who has lost the ego and seen the Self is none other than God.

See the Self, see the Supreme; Thus, the Agama (the scripture’s) declaration. This is not an easy bhava (state, meditation, contemplation). (or: This is easy, not a way of thinking.) If the Self is not, indeed, the seen, how can there be talk of the Lord? (how to seek the Lord?) Oneself becoming His food is that seeing (is seeing Him). (21) When scriptures speak of ‘seeing the Self’ and ‘seeing God’, what is the truth they mean? How to see the Self? As the Self is one without a second, it is impossible to see it. How to see God? To see Him is to be consumed by Him.

In the mind, the Light the Supreme grants (gives) (lit., having given), Oneself (Himself) within the mind (or: interior to the mind), He shines hidden. The mind is to be turned back within (interior to) the mind, here. From the union (absorption) is the seeing (wisdom) of the Lord, not otherwise. (22) Without turning inwards and merging in the Lord — it is His light that shines within the mind and lends it all its light — how can we know the Light of lights with the borrowed light of the mind?

The body does not say “I,” thus. In deep sleep, No one says, “I did not exist,” thus. Upon the rise of that (which), all arise. Of that “I,” with the mind (intelligence), investigate (make clear) the birth place. (23) The body says not it is ‘I’. And no one says, “In sleep there is no ‘I’.” When ‘I’ arises all (other) things arise. Whence this ‘I’ arises, search with a keen mind.

The body does not know. Being (Existence), is not born. The body measured (limited to the body) another arises in the midst (between, in the middle), Ego, knot, bondage, subtle body, Mind, bhava (mundane existence, samsara), jiva (the individual) named. (24) The body which is matter says not ‘I’. Eternal Awareness rises not nor sets. Betwixt the two, bound by the body, rises the thought of ‘I’. This is the knot of matter and Awareness. This is bondage, jiva, subtle body, ego. This is samsara, this is the mind.

[Its] birth (springing from) is of form, based on a mass of form. [It is] a feeder on form, one that has given up and grasped form, Itself formless. Upon (at the time of) inquiry into itself, It runs [away], this ego-ghost. (25) Holding a form it rises; holding a form it stays; holding and feeding on a form it thrives. Leaving one form, it takes hold of another. When sought, it takes to flight. Such is the ego-ghost with no form of its own.

On the becoming of the “I,” all this shines (appears). On the dissolution of the “I,” not anything, indeed, shines (appears). Therefore, of the form of “I” is this completely. That search is the way (path) (Or: the search for That is the way) for victory over all. (26) When the ego rises all things rise with it. When the ego is not, there is nothing else. Since the ego thus is everything, to question ‘What is this thing?’ is the extinction of all things.

The Real State (True Abidance) is where “I” does not arise, And that, without the fervent search (inquiry) for the place of emergence, Is not destroyed (will not perish). If that is not destroyed (does not perish), How may there be abidance, of the nature of Oneness of the True (own) Self? (27) ‘That’ we are, when ‘I’ has not arisen. Without searching whence the ‘I’ arises, how to attain the self-extinction where no ‘I’ arises? Without attaining self-extinction, how to stay in one’s true state where the Self is ‘That’?

Just as in a well of water into [which one] has dived deeply, just so, within One must dive (plunge) with intellect highly (extraordinarily) sharp, Prana and speech to be controlled (lit., having controlled), inquiring (reflecting on); One shall find the nature of the root of one’s own ego. (28) Controlling speech and breath, and diving deep within oneself — like one who, to find a thing that has fallen into water, dives deep down — one must seek out the source whence the aspiring ego springs.

By silent diving by the mind [into] the true (one’s own) root: [This] inquiry (consideration), indeed, (alone) shall be true Self-inquiry. “This I am, this is not my true (own) nature,” Thus, [this] correct idea (understanding, knowledge) is a limb of (unessential to, secondary to, inferior to) true inquiry. (29) Cease all talk of ‘I’ and search with inward diving mind whence the thought of ‘I’ springs up. This is the way of wisdom. To think, instead, ‘I am not this, but That I am,’ is helpful in the search, but it is not the search itself.

From (by) the search is to be attained (reached) (lit., having attained, having reached), within the Heart, That. The “I” consciousness shall fall, head bowed. Then, another “I” shines forth, preeminent (superior). It is not the ego. That is the Supreme alone (indeed), the Perfect Fullness. (30) When the mind turns inward seeking ‘Who am I?’ and merges in the Heart, then the ‘I’ hangs down his head in shame and the One ‘I’ appears as Itself. Though it appears as ‘I-I’, it is not the ego. It is Reality, Perfection, the Substance of the Self.

[He] who shines, having swallowed (consumed, caused to disappear) the ego, For him, what is left remaining to be done? He knows not anything other than the Self. Who is able to conceive of his state? (31) For him who is the Bliss of Self arising from extinction of the ego, what is there to do? He knows nothing other than this Self. How to conceive the nature of his state?

Aha. The Veda has made clear (clearly opened) “That you are,” thus. So, still, abidance as the Supreme Self is not to be completely attained. More inquiry is weakness (feebleness) of the mind (weakness of conviction). That always, as one’s own Self, indeed, shines. (32) When the Vedas have declared, ‘Thou art That’ — not to seek and find the nature of the Self and abide in It, but to think ‘I am That, not This’ is want of strength. Because, That abides always and ever as the Self.

“I know not me,” or “I know me,” Thus, expressions of man are to be laughed at. From the difference of the seer and the seen, is this Self divided in two (twofold)? The Oneness of oneself (the true Self), indeed, is the understanding (knowledge) [that there are] no differences. (33) To say ‘I do not know myself’ or ‘I have known myself’ is cause for laughter. What? Are there two selves, one to be known by the other? There is but One, the Truth of the experience of all.

Not having attained (obtained) the abidance in the established Self (true) Existence (or: Not having attained ((obtained)) the abidance in the accomplishment of the true ((Self)) state), The attaining of (reaching) the Heart, the true abode, in the innate True Nature (in one’s own innate nature), A play (echo) of maya (illusion) are “real, unreal, with form, Without form, many (separate, different), one;” [they are] proclamations of the mouth. (34) The natural and true Reality forever resides in the Heart of all. Not to realize It there and stay in It but to quarrel ‘It is’, ‘It is not’, ‘It has form’, ‘It has not form’, ‘It is one’, ‘It is two’, ‘It is neither’, this is the mischief of maya.

The Knowledge of the established Truth (Being) alone is accomplishment. Comparable to (resembling) a dream, indeed, are other accomplishments. The dream of one who is awakened, how can it now be true? Does one who abides in Truth (Being) again approach illusion? (35) To discern and abide in the ever-present Reality is true attainment. All other attainments are like powers enjoyed in a dream. When the sleeper wakes, are they real? Those who stay in the state of Truth, having cast off the unreal — will they ever be deluded?

The “He am I” inquiry, when in the “body is the Self” state (conception), Is helpful for the search for (the path to) the Supreme. In the true Self (one’s own Self) Oneness Accomplishment, that again is purposeless (useless, meaningless), Just as the correct notion (conception) of man-ness (manhood) of a man. (36) If we think we are the body, then to tell ourselves, ‘No, I am That’, is helpful to abide as That. Yet — since ever we abide as That — why should we always think, ‘I am That?’ Does one ever think, ‘I am a man’?

“Duality in inquiry, but in the Knowledge of the Supreme Truth, Nonduality,” thus. This is not good (holy) speech (doctrine, advice, proposition). Prior to the search, when the tenth [man] was lost, And after, when found, the tenth-ness is one (that one only, the same). (37) ‘During the search, duality; on attainment, unity’ — This doctrine too is false. When eagerly he sought himself and later when he found himself, the tenth man in the story was the tenth man and none else (ten men crossed a stream and wanted to make sure they were all safe. In counting, each one left himself out and found only nine. A passer-by gave each a blow and made them count the ten blows).

“I do karma (action),” thus a man considering (regarding) A bound one becomes and enjoys (experiences) the result (fruit) of karma. If, by inquiry in the heart, doership is removed (cast off) The triple karma perishes (is destroyed). That alone is Liberation. (38) If we are the doers of deeds, we should reap the fruits they yield. But when we question, ‘Who am I, the doer of this deed?’ and realize the Self, the sense of agency is lost and the three karmas slip away. And Eternal is this Liberation.

With the being in the conception of bondage, is the anxious thought of Liberation. But bondage of whom? Thus, by the inquiry, In the accomplishment of himself (of itself), in one’s own (true) Self, one is ever-liberated. (or: Is established of itself, in one’s own Self, the ever-liberated.) Where is the anxious thought of bondage, and where is the anxious thought of Liberation? (39) Thoughts of bondage and of freedom last only as long as one feels, ‘I am bound’. When one inquires of oneself, ‘Who am I, the bound one?’ the Self, Eternal, ever free, remains. The thought of bondage goes; and with it goes the thought of freedom too.

Having a form, having no form, and of the nature of both kinds, Liberation is of three forms, thus, the knowers say. The complete destruction of that “I”-notion (conception of individuality) that examines (ponders) this triad Is the Supreme Truth of Liberation. (40) If asked, ‘Which of these three is final liberation: With form, without form, or with-and-without-form?’ I say, Liberation is the extinction of the ego which enquires ‘With form, without form, or with-and-without-form?’