आत्मवाणी … Atmavani … Atma Vani … The Voice of soul … The sound of soul … The song of soul …
AA … आत्मवाणी … Atmavani … Voice of soul …
यह आत्मवाणी, आत्मा की ही वाणी है। यह आत्मा के ब्रह्मरूप का ही दर्शन है। यह आत्मा के शब्द हैं, आत्मदर्शन हैं, ज्ञानरूप हैं, आत्म ज्ञान का मार्ग हैं, योग मार्ग का विषय हैं और वेदों का गंतव्य ही हैं।
Translation: This Atma Vaani is the voice of innermost essence (Atman) or simply voice of soul … This Atma Vani is the philosophy of absolute nature (Brahman) of the innermost essence (Soul or Atman) … These are words of soul, philosophy of soul, knowledge of absolute nature of soul, path of self-realization, path of union to the absolute being (Parabrahman) and this itself is the finality of Vedas (Yet beyond the Vedas) …
और क्योंकि आत्मा ही ब्रह्म है, जिसे ओम भी कहा जाता है, तो इस आत्मवाणी को ब्रह्मवाणी और ओमवाणी भी कह सकते हैं।
Translation: As also, since the innermost essence (or Atman) is none other than the attributeless infinite absolute being (Nirgun Nirakaar Brahm), who is also addressed as OM ( ॐ ), so this Atma Vaani (voice of soul or sound of soul) can also be called as Brahm Vaani (sound of Absolute or voice of Absolute or song of Absolute) and it can also be called as OM Vaani (voice of OM or sound of Omkar) …
इस वाणी में जो मैं शब्द के प्रयोग किया गया है, वो मेरा स्थूल, सूक्ष्म या करण शरीर नहीं है। यह मैं शब्द केवल और केवल आत्मा को दर्शाता है, जो मेरा, आपका और सब का विशालकाय, अनंतरूप, एकआत्मा, अद्वैतात्मा और सर्वात्मा ब्रह्म ही है। इसिलिए इस आत्मवाणी के गान को ब्रह्मपथ भी कह सकते हैं।
Translation: In this song of soul, The word “I” does not denote the physical body or astral body (or subtle body, which is also called as Sookshma Sharira) or causal body (which is also called as Anandamaya Kosha and is also termed as bliss sheath or Antahkarana Chatushtaya) … The word “I” only and only denotes the innermost essence (Atman) which is my, yours and everyone else’s vast infinite like, one-soul, non-dual soul and omnipresent soul who is addressed as Brahm in Vedas … Due to this reason, this song of soul (Atma Vaani) can also be called as sound of the Absolute being (Parambrahma) …
जो यहां कहा गया है, आत्म मार्ग में उसी तत्व का ही ज्ञान होता है। यह सनातन परम्परा है, यह धर्म का सार है और यह ही वेदो का गंतव्य कैवल्य मोक्ष दर्शन भी है।
Translation: In self-realization, the aspirant self-realizes the essence of what is told here … This is the eternal tradition, essence of Sanatan Dharma (or simply, Dharma), essence of Vedas and this is also denoting the philosophy of liberation …
यह आत्मावाणी मेरे जन्म स्थान की आमनाय पीठ, गोवर्धन मठ, पुरी सहित अन्य तीनों व्यास पीठों को समरपित है। और यह आत्मावाणी वेदों के सारे आराध्य, वेद मनीषी और समस्त गुरु परम्परा और उनकी गुरुगद्दीयों को भी समर्पित है। Translation: Along with Vyasa Peetha of birth place of my present incarnation, Govardhan Math, Puri, this Atmavaani is also dedicated to other three Aamnaya Peetha … And this voice of soul (Atma Vaani) is also dedicated to all Vedic deities, adherents of Vedas, the entire master-disciple tradition (Guru-Shishya Parampara) and their seats of learning …
BB … Atma Vani … Song of Soul …
ना अन्नमय हूं ना प्राणमय हूं, ना मनोमय विज्ञानमय हूं,
ना मन हूं, ना बुद्धि हूं, ना चित्त अहंकार हूं,
ना भू हूं, ना जल हूं, ना तेज हूं ना वायु हूं,
आकाश के सामान व्याप्त हूं, मैं ही तो महाकाश हूं,
मैं निर्गुण हूं निरंजन हूं, मैं ही तो निराकार हूं।
Translation: Neither am I the food sheath (physical body), nor the vital air sheath (Pranamaya Kosha), nor the mind sheath (Manomaya Kosha), nor the knowledge sheath (Vijyanamaya Kosha), Neither am I the orb of mind (Manas) nor intellect nor the orb of consciousness nor I’ness (Ahamkara) … These orbs are a part of Bliss sheath (or Antahkarana Chatushtaya or Anandmaye Kosha), Neither am I macro-elemental earth (Bhu Mahabhoot, which is also addressed as Prithvi Mahabhoot), nor am I macro-elemental water (Jal Mahabhoot or Ap Mahabhoot), nor macro-elemental fire (Agni Mahabhoot, which is also addressed as macro-elemental light or Prakash Mahabhoot and also as Tejas Mahabhoot), nor am I the macro-elemental air (Vayu Mahabhoot), I am like the infinite sky (Akasha Mahabhuta), my expanses are like the great ether (great sky or supreme sky) as is of the attributeless infinite being (Brahm or Brahman or simply Nirgun Nirakaar), I am the attributeless, eternally blissful infinite being …
Note: When we use the word Nirakaar, which literally means formless, along with the word Nirgun, which literally means attributeless, then that formless is infinite in its nature … However if the word formless (i.e. Nirakaar) is used with Sagun, which means attributed, then that formless may or may not be infinite …
ना जीव हूं, ना आजीव हूं, ना ही मैं निर्जीव हूं,
ना मानव हूं, ना दानव हूं, ना देव हूं ना दैत्य हूं,
ना चर हूं, ना अचर हूं, ना ही मैं प्राणी हूं,
सच्चिदानंद सर्वेश्वर हूं, मैं ही तो सत्त हूं,
मैं निर्गुण हूं निरंजन हूं, मैं ही तो निराकार हूं।
Translation: Neither am I a Jeeva (or microcosm) nor anti-microcosm nor am I a dead entity, Neither am I a human nor anything else, nor Deva (God or divine being) nor am I Satan (anti-divine being), Neither do I have any movement nor am I devoid of movements nor am I the one who has Prana (or vital airs), Eternal truth-conscious-bliss I am, I am the finality of truth, I am the attributeless, eternally blissful infinite being …
ना सूक्ष्म हूं, ना स्थूल हूं, नाहीं इनके मध्य में हूं,
ना अपरा हूं, ना परा हूं, नाहीं मैं अव्यक्त हूं,
ना रज हूं, ना तम हूं, नाहीं मैं सत्त्व हूं,
ना प्राकृत हूं, ना अप्राकृत हूं, मैं ही तो ब्रह्म हूं,
मैं निर्गुण हूं निरंजन हूं, मैं ही तो निराकार हूं।
Translation: Neither am subtle nor am I gross, nor am I anywhere in middle of these, Neither am I of here aspect of nature (manifest nature or Apra Prakriti) nor am I of the beyond aspect of nature (non-manifest nature or Para Prakriti) nor am I the neither manifest nor non manifest aspect of nature (Avyakta Prakriti), Neither am the macrocosmic attribute of action (Rajoguna) nor am I macrocosmic attribute of Inertia (Tamoguna) nor am I macrocosmic attribute of neutrality (Sattva Guna), Neither am I based within Mother Nature (Maa Prakriti) nor am I beyond her, I am the attributeless infinite essence of all beings (Brahman), I am the attributeless, eternally blissful infinite being …
ना पिंड हूं, ना ब्रह्मांड हूं, मैं तो इनका अभिव्यक्ता हूं,
ना ज्ञानी हूं, ना ज्ञाता हूं, मैं स्वयं ही तो ज्ञान हूं,
ना चित्त हूं, ना चित हूं, न ही मैं चित् या चित्ती हूं,
मैं स्वतंत्र हूं, मैं सर्वचेतन हूं, मैं ही तो चिदकाश हूं,
मैं निर्गुण हूं निरंजन हूं, मैं ही तो निराकार हूं।
Translation: Neither am I a microcosm nor the macrocosm, I am the one who has self expressed all these (out of myself), Neither am I a knower nor the known, I myself am the supreme knowledge (self knowledge), Neither I am any of the three modifications of of the orb of consciousness nor their aspects (qualities or attributes), I am independent (liberated), I am the supremely conscious one, I am the infinite sky of absolute consciousness, I am the attributeless, eternally blissful infinite being …
Note: Everything is a self expression, self manifestation and self presence of the same absolute being …
ना धर्म हूं, ना अर्थ हूं, ना काम हूं ना मोक्ष हूं,
ना दृष्टा हूं, ना दृष्टि हूं, ना दृश्य हूं ना अदृश्य हूं,
ना अनात्म हूं, ना प्रपंच हूं, मैं तो केवल आत्म हूं,
सच्चिदानंद सर्वेश्वर हूं, शिव हूं शिव हूं,
मैं निर्गुण हूं निरंजन हूं, मैं ही तो निराकार हूं।
Translation: Neither am I Dharma (eternal way of life, of here and beyond) nor economics (gross and subtle economics) nor am I a desire nor even liberation (which in Sanskrit is Kaivalya Moksha), Neither am I the seer nor sight, nor am I the seen (the one who is here) or even the unseen (the beyond one), Neither am I the non-soul nor deceit-lies-untruth, I am only the innermost essence (Atman) of all, I am the eternal Truth-Conscious-Bliss, infinite, lord of allness, I am Shiva, I am Shiva (The word Shiva means, supremely auspicious one), I am the attributeless, eternally blissful infinite being …
Note on word Moksha as used here … Types of evolutionary standings and beyond-states in which the word Moksha has been used in Vedas) … The word Moksha as used here does not denote the final liberation, which in Vedic lore is also told as Mukti, Kaivalya Moksha and also told as Nirvana …
Moksha as used here is a part of the four Purushartha’s (i.e. Dharma, Artha, Kama and Moksha) and thus This kind of Moksha is still within the purview of the meaning of the phrase “getting liberated”, instead of its finality, which as such is of “being liberated” … The latter state of “being liberated”, is just as you actually and eternally are and this is exactly as you were made within the supreme genius of the Maker’s Makings …
And due to this reason, the word Moksha as used here does not denote a stage of going beyond the “Law of Cause and Effect (i.e. going beyond Karma and Karma-Phala)” and its governing principle i.e. the “Principle of Interdependent origination (or principle of dependent origination, call it whatever you want)” …
The word Moksha as told within Vedic texts is used in many aspects, but in below bullet points, I have only listed its two main types …
- Moksha (or liberation) due to going beyond this world (I mean this gross or physical world) and thence entering into a subtle world system … This kind of Moksha denotes that one is liberated from this gross (or physical) realm, but such an aspirant is still stuck up within one of the subtle realms that are beyond this gross realm (I.e. beyond this and other similar physical realms or worlds) …
- Moksha or liberation due to entering into one of the divine worlds (i.e. attaining to one of the divine worlds, amongst those many divine worlds that actually are existent) … This kind of Moksha denotes that one is liberated from both the gross and subtle realms, but that aspirant is still stuck up within one of the many divine realms (I mean “one of those heavens”, that are beyond) … This divine realm could be the realm of any God (or a controller) of any of the vast number of divine worlds, in whose context this word (i.e. Moksha) is told in that Vedic text …
- In both these types of Moksha, the sufferings are not fully absent, even when they are lesser or may even be negligible … This is as these two types of Moksha are not beyond the stage where an aspirant walks beyond the evolutionary process itself … Those souls who reside within any of these divine worlds, are still evolving to that stage of Moksha, which is beyond evolution and and is also beyond all concepts of bondage and liberation …
Note continues: But the real Moksha to which the Vedic lore relates and which is also told as the summit (Gantavya) of attaining a state beyond evolution and regression and which in Vedas is also told as Nirvana, Mukti and also as Kaivalya (or Kaivalya Moksha) is described in below discussions …
This is where an aspirant is finally, fully and permanently isolated from allness and her each part and thus such an aspirant walks beyond all that is as an evolutionary path, its Godhead, its text, its laws and it’s principles and this is in addition to walking beyond all that as a gross, subtle and divine aspect of the word “Moksha” (as was discussed above)…
For such an aspirant there is neither any liberation nor bondage, not even their concepts as he (or she) enters Kaivalya (i.e. fully and permanently isolated from allness and her each part) … This is the summit of the the Sanskrit word, Moksha and this is what was told as Kaivalya, Kaivalya Moksha, Mukti and Nirvana in various Vedic texts …
This is the aspect of word Moksha, Nirvana, Mukti and Kaivalya that is told at some places in below discussion and it is this Moksha that any aspirant actually is, as far as his (or her) innermost essence (or Atman or soul or spirit) is concerned …
This is that stage of summit (Moksha) which is beyond the above discussed law and principle, as it is not what you earn as a merit due to your earlier deeds … This stage is beyond “getting liberated by doing something”, because it is what you eternally-actually are …
It is what you eternally and actually are, as an eternally liberated one, just as you were made within the supreme genius of Maker’s Makings … By getting stuck up in all sorts of texts, their paths and their Gods, if you have forgotten about this aspect about “your own innermost self” as the eternally liberated one, then nobody is to blame, except you …
Once you have self-realized (self-known your own-self) what you actually are, then is this stage of summit arrived and this is what was told as Moksha, Nirvana and Kaivalya in Vedas (and not what came to be known as “what you earn” through your four Purushartha) …
As of today, almost all paths are related to the lesser aspect of the Sanskrit word of Moksha …
However, during my earlier incarnations, Moksha was told for the ultimate stage, as is discussed here …
And it is to this summit of Moksha, that the later words of this topic, which have been told as Moksha, Kaivalya, Nirvana and Mukti, are related …
ना कर्म हूं, ना अकर्म हूं, नाही मैं विकर्मा हूं,
ना फल हूं, ना अफल हूं, नाही मैं विफल हूं,
ना कर्ता हूं, ना भोक्ता हूं, नाही इनके संस्कार में हूं,
मैं सच्चिदानंद सर्वेश्वर हूं, शिव हूं शिव हूं,
मैं निर्गुण हूं निरंजन हूं, मैं ही तो निराकार हूं।
Translation: Neither am I any deed nor do I have any absence of deeds nor do I have lower deeds, Neither am I the fruits (of deeds) nor do I have an absence of fruits nor am I a failure as far as fruits are concerned, Neither am I a doer nor the one who reaps effects of deeds, nor even their impressions (Samskara), I am the eternal Truth-Conscious-Bliss, infinite lord of allness, I am Shiva, I am Shiva (The word Shiva means, supremely auspicious one), I am the attributeless, eternally blissful infinite being …
ना अभिमानी हूं ना अनाभिमानी हूं, ना ही मैं अहंकारी हूं,
ना कर्ता हूं, ना अकर्ता हूं, नाही मैं विकर्मि हूं,
ना भोगता हूं, ना अभोगता हूं, मैं तो इनसे परा हूं,
मैं सर्वव्यापी आत्मा हूं, मैं ही तो ब्रह्म हूं,
मैं निर्गुण हूं निरंजन हूं, मैं ही तो निराकार हूं।
Translation: Neither am I egoistic nor am I not egoistic, nor do I have any I’ness, Neither am I a doer nor am I a non-doer of anything, nor am I the cause of lower deeds, Neither am I the enjoyer of effects (of deeds, etc.) nor am I not the enjoyer of these, I am beyond such aspects, I am the omnipresent essence of all (spirit or soul of all), I myself am the absolute essence (Paramatman or Brahman), I am the attributeless, eternally blissful infinite being …
Note: Atman is Brahman … This was discussed in earlier topic of Ayam Atma Brahma … And the same was also discussed in another earlier topic of Aham Brahmasmi …
ना सद्गुण हूं ना अवगुण हूं, मैं तो गुणातीत हूं,
ना अर्थ हूं, ना अनर्थ हूं, मैं ही तो परमार्थ हूं,
ना साकार हूं, ना असाकार हूं, मैं अनंत निराकार हूं,
सच्चिदानंद सर्वेश्वर हूं, मैं ही हूं मैं ही हूं,
मैं निर्गुण हूं निरंजन हूं, मैं ही तो निराकार हूं।
Translation: Neither am I a higher attribute nor a lower attribute, I am the attributeless beyond all attributes, Neither am I in economics nor am I the reverse of progress, I am the final answer to all queries (of evolution and truth), Neither am I of form, nor formless, I am the infinite-formless one, I am the eternal Truth-Conscious-Bliss, infinite lord of allness, I Am That, I Am That (Aham Brahmasmi), I am the attributeless, eternally blissful infinite being …
ना वर्ण हूं ना गोत्र हूं, ना कुल ना परंपरा हूं,
ना देही हूं, ना विदेही हूं, मैं इनसे परा हूं,
ना सिद्धि हूं, ना रिद्धि हूं, नाहि ही मैं सिद्ध हूं,
सच्चिदानंद सर्वेश्वर हूं, मैं आत्म हूं मैं ब्रह्म हूं,
मैं निर्गुण हूं निरंजन हूं, मैं ही तो निराकार हूं।
Translation: Neither am I Varnashrama (four classes of men and all microcosm’s), nor am I Gotra (lineage from seven sages), nor do I have a family lineage nor any tradition (Parampara), Neither am I bodied nor unbodied, I am beyond these, Neither am I any accomplishment nor any other ancillary attainment, nor even am I an accomplished one (Siddha), I am the eternal Truth-Conscious-Bliss, infinite lord of allness, I am the innermost essence (innermost spirit or Atman) of all, I am the one who is addressed as attributeless infinite absolute being (Paramatman), I am the attributeless, eternally blissful infinite being …
ना हस्त हूं, ना पाद हूं, ना मुख लिंग या गुदा हूं,
ना श्रोत्र हूं, ना तवचा हूं, ना जिह्वा नासिका या नेत्र हूं,
ना शब्द हूं, ना स्पर्श हूं, ना रस गंध या रूप हूं,
ना बहिरीन्द्रि हूँ, ना अतीन्द्री हूँ, मैं सच्चिदानंद सर्वेश्वर हूँ,
मैं निर्गुण हूं निरंजन हूं, मैं ही तो निराकार हूं।
Translation: Neither am I hands nor feet, nor face nor the two excretory organs (This means, I am not any of the five action senses), Neither am I ears, nor skin, nor tongue nor nose nor eyes (This means I am not any of the knowledge senses), Neither do I have words, nor touch, nor taste nor smell (fragrance) nor form (This means I am not any of the five objects and aspects of senses), Neither am I the outer senses nor the inner sense (Manas or mind), I am the eternal Truth-Conscious-Bliss, infinite lord of allness, I am the attributeless, eternally blissful infinite being …
ना वेद हूं, ना पुराण हूं, नाहि ही कोई ग्रंथ हूं,
ना बंधन हूं, ना मुक्ति हूं, नाहि इनके मध्य में हूं,
मैं ज्ञान हूं, परमार्थ हूं, मैं महावाक्यों का सार हूं,
मैं पूर्ण में हूं, पूर्ण मुझमे हैं, मैं स्वयं ही परिपूर्ण हूं,
मैं निर्गुण हूं निरंजन हूं, मैं ही तो निराकार हूं।
Translation: Neither am I Veda (study) nor path of ancients, nor am I any scripture, Neither am I attachment nor detachment (liberation), nor am I in the middle of these, I am supreme knowledge, the final answer (final knowledge), I am the final essence of all great statement (i.e. the mega statements or Mahavakya) of Vedas, I am within fullness, completeness is in me, I myself am the absolutely-complete one, I am the attributeless, eternally blissful infinite being …
Note: Mahavakya which means as a great statement and which also means a mega statement as was discussed in earlier set of topics on Vedic Mahavakya …
ना भोजन हूं ना भोज्य हूं, नाहि मैं भोक्ता हूं,
ना पुण्य हूं, ना पाप हूं, ना सुख हूं ना दुख हूं,
ना दिशा हूं, ना दशा हूं, मैं काल और आकाश हूं,
मैं शिव हूं, मैं शक्ति हूं, मैं ही तो सर्वेश्वर हूं,
मैं निर्गुण हूं निरंजन हूं, मैं ही तो निराकार हूं।
Translation: Neither am I food nor the subject of food, nor even am I the consumer of food, Neither am I merit nor demerit, nor am I happy nor even in suffering, Neither am I direction (way of life or path of evolution) nor state (state of life or state of evolution), I am the beginningless endless time and the infinite sky, I am the auspicious one (Shiva) and his auspiciousness (Maa Shakti), I am the Lord of allness, I am the attributeless, eternally blissful infinite being …
Note: Bhojan (i.e. Food) means both gross and subtle food … Here the word Bhojan which literally means food, is inclusive of the physical (or gross) food that we eat to fill our bellies and it also includes subtle food like knowledge, thoughts, sight, feeling, emotions, thoughts, desires, I’ness, deeds, etc. etc. … And this subtle food also includes the impressions (or Samskaras) which are generated by all these …
ना गुरु हूं, ना शिष्य हूं, ना जनक नाहि जन्मा हूं,
ना पिता हूं, ना माता हूं, ना पुत्र नाहि पुत्री हूं,
ना दाता हूं, ना याचक हूं, ना अनुलोम या विलोम हूं,
मैं सर्वव्याप्त हूं, आत्म हूं, मैं ही तो ब्रह्म हूं,
मैं निर्गुण हूं निरंजन हूं, मैं ही तो निराकार हूं।
Translation: Neither am I a teacher nor a student, nor am I the one who gives or takes birth, Neither am I a father nor mother, nor a son nor a daughter, Neither am I a giver nor taker, nor am in in any other opposites, I am the omnipresent one, I am the innermost essence (Atman), I am the absolute essence (essence of allness or Brahman), I am the attributeless, eternally blissful infinite being …
Note: Atman is Brahman … This was discussed in earlier topics like Sohum (which literally means as “So Am I”) and was also discussed in another earlier topic which had the header of Prajnanam Brahma (which means as, Self luminous is That) …
ना अंक हूं ना शून्य हूं, मैं सर्वव्याप्त अनंत हूं,
ना जागृत हूं, ना सुसुप्त हूं, ना ही मैं स्वपन में हूं,
मैं तुरिया से भी अतीत हूं, मैं ही तो तुरियातीत हूं,
मैं अद्वैत हूं, मैं आत्मा हूं, मैं ही तो ब्रह्म हूं,
मैं निर्गुण हूं निरंजन हूं, मैं ही तो निराकार हूं।
Translation: Neither am I a numeral (individual or corpus) nor am I empty (Shunya), I am the omnipresent infinite being, Neither am in a state of wakefulness nor sleep, nor am I the dream state, I am even beyond the fourth state (Turiya or Samadhi), I am the fifth state of consciousness (i.e. Turiyateet), I am absolutely non dual, I am the innermost essence (Atman), I myself am the partless-essence of all (Parabrahman), I am the attributeless, eternally blissful infinite being …
Note: There are four states of consciousness and these are awake, sleep, dream and the fourth, which is called as Turiya (which means Samadhi) … And there is also a further fifth, which can be known through a direct cognition, but yet it remains as the indescribable state of Turiyateet … The word Turiyateet means, that which is beyond the fourth (or Turiya) …
मैं निरपाय हूं, निराबाध हूं, मैं ही निरङ्ग हूं,
मैं निर्भाव हूं, निर्भिलाशा हूं, मैं ही तो निरभिमान हूं,
मैं निरादान हूं, निराधार हूं, मैं निरधिष्ठान हूं,
मैं निराधि हूं, निरागम हूं, मैं ही तो निराग हूं,
मैं निर्गुण हूं निरंजन हूं, मैं ही तो निराकार हूं।
Translation: I am the infallible imperishable, I am free of free of stoppages or disturbances or harm, I am the immovable (eternally steady or eternally unchangeful), I am the unsurpassed beyond humiliation and disgrace, I am free of desires and pride, I take or receive nothing from anywhere or anyone, I am devoid of foundation support or base or root (i.e. I am the one who is eternally self supported, self rooted, self based and self existent), I am independent of everything and everyone, I am not founded on revelations (I am beyond revelations), I am free from anxiety and passions, I am the attributeless, eternally blissful infinite being …
मैं निरागस् हूं, मैं निरहम् हूं, मैं ही तो निर्धाम हूं,
मैं निरिङ्ग हूं, निरनुयोज्य हूं, मैं ही तो निर्विचार हूं,
मैं निरंतर हूं, निरामिष हूं, मैं ही तो निरमित्र हूं,
मैं निर्भूत हूं, निरतन्मात्र हूं, मैं ही तो निरपुर हूं,
मैं निर्गुण हूं निरंजन हूं, मैं ही तो निराकार हूं।
Translation: I am the innocent and sinless one, I am devoid of selfishness, I am free of states and places, I am the immovable (or unchangeable or non-flickering or eternally same), free of blame and I am beyond thoughts and feelings (i.e. devoid of wanderings, like those of mind), I am eternal (eternally present within and beyond all), I never strives for rewards due to my freedom from sensuality, I have no friends or relations or acquaintances, I am free of five elements and also fee of five subtle aspects of five elements, I am the one who has no specific city or place (i.e. the entire macrocosm and beyond is my place as I am infinite and omnipresent one, who exists within the beyond the macrocosmic creation), I am the attributeless, eternally blissful infinite being …
Note: The word निरपुर (Nirpur) which literally means no specific city (or place), also means, an omnipresent state i.e. present at all places and cities … Thus, this word also means, that who is present within all eight divine places or cities (i.e. present in the entirety of Puriashtak) …
मैं निरवरोध हूं, मैं निरव्यय हूं, मैं ही तो निर्बाध्य हूं,
मैं निरीतिक हूं, मैं निर्जर हूं, मैं ही तो निर्मल हूं,
मैं निर्भय हूं, निर्विशेष हूं, मैं ही तो निर्बन्धु हूं,
मैं निरुपाधि हूं, निर्बीज हूं, मैं ही तो निर्विकल्प हूं,
मैं निर्गुण हूं निरंजन हूं, मैं ही तो निराकार हूं।
Translation: I am the unopposed and unrestrained, the eternal non-expendable, un-decaying one, I am free of obstacles (of Samsara), I am eternally auspicious, free of age or disease or discomfort, I am the one who is spotless (pure, shining, resplendent, unsullied, etc.), I am the eternally fearless and eternally secure one, I am the impersonal without distinction, I am the eternal alone without any relationships (or friends or attachments), I am free of names or qualities and connotations (Upadhi), I am the seedless (free of all seeds, including those of impressions or Samskara, thus I am also knowable by Nirbija Samadhi), I am free of alternates (i.e. the non-dual who devoid of all alternates or options or opposites or opposing aspects), I am the attributeless, eternally blissful infinite being …
मैं आदि हूं, अनादि हूं, मैं ही तो सर्वदा और सनातन हूं,
मैं भूमि हूं, मैं भूधर हूं, मैं ही तो भूमा और भुमत्व हूं,
मैं अणु हूं, विराट हूं, मैं ही तो विश्वरूप में हूं,
मैं निर्मन्तु हूं, निर्विकार हूं, मैं ही तो निर्वाणधातु हूं,
मैं निर्गुण हूं निरंजन हूं, मैं ही तो निराकार हूं।
Translation: I am primordial, I am also beyond primordial (i.e. the original one), I am the ever present one who is beyond beginning and end (i.e. the eternal one who is present in entirety of the triple times), I am the solid ground of everything, I am the bearer of that solid ground, I am the one who roams that solid ground and I am also the essence of the solid ground of everything … (Everything means, all that is here, beyond and also includes that which is “beyond the beyond” … And this word “everything” also includes, all that is known, unknown and also that which is beyond the unknown and yet it can be known during self realization), I am atomic, I am macrocosmic, I am the one who is present within and beyond entirety of Maker’s Makings, I am faultless (taintless), I am changeless and free of afflictions (or eternally self-pure), I am the essential state (or elemental state) of final liberation (Nirvana), I am the attributeless, eternally blissful infinite being …
Note: Irrespective of who may be prayed or meditated upon and irrespective of religion, every prayer is eventually directed towards and ultimately reaches the innermost essence (or Atman) of an aspirant who is praying or meditating … And during any meditation, in the final reality of things, there is nothing like an aspirant, because only the innermost essence (or Atman) is all that remains … Thus when we see the totality of things, Atman is the solid ground of evolution (and every other progress), Atman is the bearer of that solid ground, Atman eventually is the one who roams that solid ground and Atman also is the essence of that same solid ground of everything and everyone because it eventually is only the Atman who is spread everywhere within the entirety of Maker’s Makings … And beyond …
मैं सूर्य विष्णु रुद्र हूं, मैं देवी और गणेश हूं,
सब मुझमे हैं, मैं सबमें हूं, मैं ही तो पंच आराध्य में हूं,
मैं उत्पत्ती स्थिति समहार हूं, मैं निग्रह और अनुग्रह हूं,
सब मुझ में हैं, मैं सबमें हूं, मैं ही तो पंच कृत्य में हूं,
मैं निर्गुण हूं निरंजन हूं, मैं ही तो निराकार हूं।
Translation: I am solar deity (Surya Deva), I am Sri Vishnu, I am Rudra Deva, I am Devi and I am Ganesha, All exist in me, I exist amongst everything and everyone, I am the one who is present within five deities of Vedas (These five deities are related to Five faces of Sadashiva), I am origination, preservation and rejuvenation, I am also aspects of veiling and unveiling, All exist in me, I exist amongst everything and everyone, I am the one who is present within the five Krityam (These five Krityam or five aspects of creation are also related to Panch Mukha Sadashiva), I am the attributeless, eternally blissful infinite being …
सब मेरी अभिव्यक्ति है, मैं ही तो अभिव्यक्ता हूं,
मैं रचना हूं, रचैता हूं, मैं ही तो रचना का तंत्र हूं,
मूल में मैं, सर्वत्र में मैं, मैं ही तो गंतव्य में हूं,
ना असत्य हूं, ना द्वैत हूं, मैं ही तो निष्कलंक अद्वैत हूं,
मैं निर्गुण हूं निरंजन हूं, मैं ही तो निराकार हूं।
Translation: Everything is my self expression, I am the self expresser of all, I am the creation, I am the creator and I am also the process of creation, I am in the root (or foundation) of everything, I am in the summit of everything, Neither am I based on lies nor am I dual, I am the taintless non dual being, I am the attributeless, eternally blissful infinite being …
सब मेरी अभिव्यक्ति है, मैं सब का अभिव्यक्ता हूं,
मैं सगुण हूं साकार हूं, मैं ही तो सगुण निराकार हूं,
मैं सर्वत्र हूं, सर्वव्याप्त हूं, मैं ही तो पूर्णा हूं,
मैं प्रकाश और अंधाकार में हूं, मैं ही तो स्व प्रकाश हूं,
मैं निर्गुण हूं निरंजन हूं, मैं ही तो निराकार हूं।
Translation: Everything is my self-expression, I am the self-expresser of all, I am based in attributes, I am in form, I am also based in all attributed formless states, I am everything and everyone, I am all-residing (all present), I am the one who denotes completeness and fullness, I exist within all light and darkness (here the word darkness actually means non-light and where non-lightness does not mean darkness because the aspirants who rests in non-lightness, is still in a conscious state, but only as a witness of all), I am the one who is self luminous one that is present within all (as the innermost essence or Atman of all), I am the attributeless, eternally blissful infinite being …
Note: Within the stage of great dissolution (Mahapralaya) which was prior to the stage when there was anything like the macrocosmic creation (macrocosm or Brahmand) or her any microcosm (Pinda), only Atman is existent … That Atman is Brahman … Thus, everything originated out of Brahman, who itself became the Atman of the created microcosm’s … Due to this reason, everything is naught but a self expression, self manifestation and self presence of the same Brahman, who itself is as Atman of each created microcosm …
मूल में मैं योग हूं, गंतव्य में मैं ज्ञान हूं,
मैं मुक्ति का मार्ग हूं, मैं स्वयं ही तो निर्वाण हूं,
मैं अकार हूं, उकार हूं, मैं ही तो मकार हूं,
मैं शुद्ध चेतन तत्व हूं, मैं ही तो ओंकार हूं,
मैं निर्गुण हूं निरंजन हूं, मैं ही तो निराकार हूं।
Translation: In root I am Yoga (Path of union), In summit I am supreme knowledge (of self realization through the path of Vedas), I am the path of liberation, I myself am that Kaivalya (or final liberation or Nirvana or Moksha), I am the one who is addressed as Akar, I am the one who is called as Ukar (or Okar), I am also the one who is addressed as Makar, I am the pure conscious element (Brahma Tattva), I am the one who is addressed as Omkar, I am the attributeless, eternally blissful infinite being …
Note: There has never been a Rishi (of Vedas), whose root path was not of Yoga (i.e. Yoga Tantra) … And there has never been a fully accomplished Yogi, whose summit knowledge was different from that, which was already given by Vedic Rishi’s …
Note: The path of liberation is also a part of the creation … This is because both the path of liberation and creation of macrocosm have eternally remained as intrinsic partless-parts of self expression of the same creator by which the creator had created everything, including the paths of evolution and liberation …Thus the finally liberated state is also arrived by this path of liberation, as the path of liberation also holds the final state of liberation within itself … This is how the creator had created it as the aspirant who desires to “Be liberated”, the path of liberation and the final state of liberation, are in fact the same non dual being … Thus is the path of non duality, which itself is of the Vedas … Thus, within Vedic lore, even differences of vast number of hierarchies of Maker’s Makings, can be utilized to evolve and reach the gateway of the final liberation (Kaivalya Moksha) … And after that the aspirant lets go of everything and walks Himself within Himself (substitute Himself with Herself, if you are a woman) … This was discussed in an earlier topic of “Myself Within Myself (i.e. the path of, Swayam Hi Swayam Mei)” and the same was also referred in another topic of “Itself Within Itself (i.e. the path of, Brahm Hi Brahm Mei)” …
मैं परम हूं, मैं परमक हूं, मैं ही तो परमपद हूं,
मैं परमपुंस हूं, परमता हूं, मैं ही तो परमार्थ हूं,
मैं परमेष्ठ हूं, परमाद्वैत हूं, मैं ही तो परमानन्द हूं,
मैं परमज्या हूं, मैं परमतत्त्व हूं, मैं ही तो परमात्म हूं,
मैं निर्गुण हूं निरंजन हूं, मैं ही तो निराकार हूं।
Translation: I am the absolute, I am the higher of all (most excellent), I am the highest seat (highest place, highest position, final beatitude), I am the supreme spirit, I am the highest aim (above all others), I am the best of all (final wholeness, of truth and highest knowledge), I am supreme (superior to all), supremely non dual one, I am the supremely blissful one, I am supremely powerful (Omnipotent), supreme principle (supreme truth, supreme wisdom, supreme consciousness), I am the supreme essence of all (supreme spirit, supreme soul), I am the attributeless, eternally blissful infinite being …
मूल मैं मैं, गंतव्य में मैं, सर्वत्र में भी मैं ही हूं,
मैं आत्मा हूं, मैं ब्रह्म हूं, मैं ही तो परमेश्वर: हूं,
मैं निर्विकल्प हूं निरालंब हूं, मैं ही तो निराधार हूं,
मैं स्वतंत्र हूं कैवल्य हूं, मैं ही तो मुक्ति निर्वाण हूं,
मैं निर्गुण हूं निरंजन हूं, मैं ही तो निराकार हूं।
Translation: I am in the root, I am in the finality, I am also in everything, I am the innermost essence (innermost spirit or innermost soul or Atman) of all, I am the Lord of lords, I am without alternates, I am without any support (non dependent upon anything), I am without foundation (or root or I stand alone from everything and yet I am their final pervader or permeator and also the final enveloper of all), I am independent (free of all) and isolated from all, I am the final emancipation, I am the attributeless, eternally blissful infinite being …
मैं निर्गुण हूं निरंजन हूं, मैं ही तो निराकार हूं,
मैं निर्गुण हूं निरंजन हूं, मैं ही तो निराकार हूं,
मैं निर्गुण हूं निरंजन हूं, मैं ही तो निराकार हूं,
मैं ही तो निर्गुण निराकार हूं।
Translation: I am the attributeless, eternally blissful infinite being, I am the attributeless, eternally blissful infinite being, I am the attributeless, eternally blissful infinite being, I am the attributeless infinite being.