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known by Atman and whose Atman has neither light nor darkness. Such a personage is a
Videhamukta.
80-81. Look only upon Atman; know It as your own. Enjoy your Atman yourself and stay in
peace. O six-faced one, be content in your own Atman, be wandering in your own Atman and
be enjoying your own Atman. Then you will attain Videhamukti .
Thus ends the fourth chapter.
CHAPTER - V
The sage named Nidagha addressed the venerable Ribhu: O Lord please explain to me the
discrimination of Atman from non-Atman . The Sage replied thus:
1-4(a). The furthest limit of all Vak (speech) is Brahman; the furthest limit to all thoughts is
the Guru. That which is of the nature of all causes and effects but yet without them, that
which is without Sankalpa, of the nature of all bliss and the auspicious, that which is the great
one of the nature of bliss, that which illuminates all luminaries and that which is full of the
bliss of Nada (spiritual sound), without any enjoyment and contemplation and beyond Nadas
and Kalas (parts) that is Atman, that is I , the indestructible.
4(b)-5(a). Being devoid of all the difference of Atman and non-Atman, of heterogeneity and
homogeneity and of quiescence and non-quiescence that is the one Jyotis at the end of Nada.
5(b)-6. Being remote from the conception of Maha-Vakyartha (i.e., the meaning of Maha
Vakyas) as well of I am Brahman , being devoid of or without the conception of the word and
the meaning and being devoid of the conception of the destructible and indestructible that is
the one Jyotis at the end of Nada.
7. Being without the conception I am the partless non-dual essence or I am the blissful , and
being of the nature of the one beyond all that is one Jyotis at the end of Nada.
8. He who is devoid of the significance of Atman (viz., motion) and devoid of Sachchidananda
he is alone Atman, the eternal.
9. He who is undefinable and unreachable by the words of the Vedas, who has neither
externals nor internals and whose symbol is either the universe or Brahman he is
undoubtedly Atman.
10-12(a). He who has no body, nor is a Jiva made up of the elements and their compounds,
who has neither form nor name, neither the enjoyable nor the enjoyer, neither Sat nor Asat,
neither preservation nor regeneration, neither Guna nor non-Guna that is undoubtedly my
Atman.
12(b)-15(a). He who has neither the described nor description, neither Sravana nor Manana,
neither Guru nor disciple, neither the world of the Devas nor the Devas nor the Asuras,
neither duty nor non-duty, neither the immaculate nor non-immaculate, neither time nor non-
time, neither certainty nor doubt, neither Mantra nor non-Mantra, neither science nor non-
science, neither the seer nor the sight which is subtle, nor the nectar of time that is Atman.
15(b)-16(a). Rest assured that not-Atman is a misnomer. There is no Manas as not-Atman.
There is no world as not-Atman.
16(b)-17(a). Owing to the absence of all Sankalpas and to the giving up of all actions,
Brahman alone remains and there is no not-Atman.
17(b)-21. Being devoid of the three bodies, the three periods of time, the three Gunas of Jiva,
the three pains and the three worlds and following the saying All is Brahman , know that
there is nothing to be known through the absence of Chitta; there is no old age through the
absence of body; no motion through the absence of legs; no action through the absence of
hands; no death through the absence of creatures; no happiness through the absence of
Buddhi; no virtue, no purity, no fear, no repetition of Mantras, no Guru nor disciple. There is
no second in the absence of one. Where there is not the second, there is not the first.
22. Where there is truth alone, there is no non-truth possible; where there is non-truth alone,
there is no truth possible.
23. If you regard a thing auspicious as inauspicious, then auspiciousness is desired (as
separate) from inauspiciousness. If you regard fear as non-fear, then fear will arise out of
non-fear.
24. If bondage should become emancipation, then in the absence of bondage will be no
emancipation. If birth should imply death, then in the absence of birth, there is no death.
25. If thou should imply I , then in the absence of thou there is no I . If this should be
that , this does not exist in the absence of that .
26. If being should imply non-being, then non-being will imply being. If an effect implies a
cause, then in the absence of effect, there is no cause.
27. If duality implies non-duality, then in the absence of duality, there is no non-duality. If
there should be the seen, then there is the eye (or sight); in the absence of the seen, there is no
eye.
28. In the absence of the interior, there is no exterior. If there should be fullness, then non-
fullness is possible. Therefore (all) this exists nowhere.
29. Neither you nor I, nor this nor these exist. There exists no (object of) comparison in the
true one.
30. There is no simile in the unborn. There is (in it) no mind to think. I am the supreme
Brahman. This world is Brahman only. Thou and I are Brahman only.
31. I am Chinmatra simply and there is no not-Atman. Rest assured of it. This universe is not
(really at all). This universe is not (really) at all. It was nowhere produced and stays nowhere.
32. Some say that Chitta is the universe. Not at all. It exists not. Neither the universe nor
Chitta nor Ahankara nor Jiva exists (really).
33-34. Neither the creation of Maya nor Maya itself exists (really). Fear does not (really) exist.
Actor, action, hearing, thinking, the two Samadhis, the measurer, the measure, Ajnana and
Aviveka none of these exists (truly) anywhere.
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