Moksha Gita - 1
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 the Absolute).
Salutation to Satchidananda Para (supreme) Brahman, that glorious first preceptor, who is self-luminous, eternal, indivisible, pure, spotless, desireless, attributeless, timeless, spaceless, changeless, beginningless and endless.
That ultimate reality which is the support for this world, body, prana (life), mind and senses, which is the womb for the vedas, which is all-pervading and all-permeating, which is colourless, odourless, tasteless, nameless and formless—that something shines eternally.
Some indescribable supreme principle which is imperishable, unborn, undecaying, fearless, motionless, one without a second, ancient and infinite—that alone exists.
What is neither short nor long, neither that much nor this much, neither black nor white, neither stout nor thin, neither good nor 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 the 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".
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 the Absolute).
Salutation to Satchidananda Para (supreme) Brahman, that glorious first preceptor, who is self-luminous, eternal, indivisible, pure, spotless, desireless, attributeless, timeless, spaceless, changeless, beginningless and endless.
That ultimate reality which is the support for this world, body, prana (life), mind and senses, which is the womb for the vedas, which is all-pervading and all-permeating, which is colourless, odourless, tasteless, nameless and formless—that something shines eternally.
Some indescribable supreme principle which is imperishable, unborn, undecaying, fearless, motionless, one without a second, ancient and infinite—that alone exists.
What is neither short nor long, neither that much nor this much, neither black nor white, neither stout nor thin, neither good nor 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 the 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".
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