Self-Surrender

1. Previously, I gave the explanation of the eighth type of devotion. Now, listen attentively to the description of the ninth type of devotion.
2. Understand that the ninth type of devotion is "Self-Surrender." This will be explained naturally making it clear.
3. Listen to the attributes of surrender. One should offer oneself to God completely. One should analyze the meaning of this principle and then you will understand.
4. It is absurd for one to call oneself a devotee and yet still adore God with a sense of separation.
5. The sense of separation from God is essentially the One that is without attributes taking himself to be with attributes. While being Knowledge himself, he is ignorant, and while taking himself to be a devotee, he is without true devotion.
6. To be a devotee means not to be separate, and to be separate means to not be a devotee. Without properly thinking this over, one does not get satisfaction.
7. Therefore, one must think deeply and investigate who God is, and understand him. One should search within oneself.
8. One should find out "Who am I?" Upon looking into and analyzing what one takes oneself to be, the investigation clearly reveals that there is nothing that can be called "I."
9. When misidentifications are cast off one by one, how can this "I" remain? This is the way that self-surrender happens very easily.
10. When, through using discrimination (viveka), everything that is taken to be oneself is discarded, the "I" is clearly seen to be non-existent. When even creation (Prakriti) itself is cast off and only the Self remains, how can any "I" be found there?
11. The one true identity is the one "Supreme God" (Parameshwara). The second identity that appears is creation (Prakriti) which is in the form of the universe. Where has any third identity such as an "I" come in between?
12. When it is proven that there is no "I" the misidentification with the body is dispelled, and with further investigation, it is seen that nothing really exists.
13. Upon investigation into one's identity and the nature of one's body along with all of creation, it is seen that the many forms in the universe appear to spread out because of what one takes one's own identity to be.
14. By being the witness, misidentifications disappear, and with the experience of the Self (Atman), even the witness itself does not remain. Only the Self exists in the beginning and at the end, so how can there be any independently existing "I"?
15. The Self is One, the fullness of "Self-bliss." With the understanding that "I am the Self," where is there any separate "I" remaining?
16. When one investigates into "What is this I?," "I Am That" (Soham) is the answer, and one sees only the Self. How can any separate "I" exist there?
17. The Self is without attributes (nirguna), and contains no darkness. Be one with it. To be one with it means that there is no other. How can any separate "I" exist?
18. The Self (Atman) means that which is non-dual. Where both dual and non-dual do not exist, how can the question of any separate individual remain?
19. The Self is complete and full in itself with neither qualities nor absence of qualities. In that which is untainted by any attributes, who else can be there?
20. When the labels of "You," and "Are," and "That" (together making Tat Tvam Asi; You Are That), are dissolved, removing all distinctions of differences, the Self is alone without distinctions. How can any "I" exist there?
21. Removing the labels of individual self (Jiva) and God (Shiva), how can there be any first occurrence of two things. When the intellect becomes firm in the oneness of one's "True Form" (Swaroopa), how can there be any separate "I"?
22. The "I" is false, God is true. God and the devotee are inseparable in oneness. The meaning of this statement is known to the one with Self-experience.
23. This is known as self-surrender which is the satisfaction of the knowledgeable (Jnanis). Now, the explanation of the attributes of the ninth type of devotion have been given.
24. In the same way that among the five elements, the sky (akasha; space) is the greatest, and among all the gods, the "Lord of the Universe" (Jagadisha) is the greatest, among the nine types of devotion, the ninth, self-surrender is the greatest.
25. The ninth type of devotion is self-surrender. If one does not arrive at self-surrender, the cycle of birth and death cannot be escaped. This is a proven truth without any doubt.
26. If the nine types of devotion are practiced, one can gain the greatest "Liberation of Identification with the Self" (Sayujya Mukti). This liberation does not change even after the final destruction of all creation.
27. With the other three forms of liberation, there is change, or reversion. Understand that the "Liberation of Identification with the Self" is unchangeable. Even when all of the three worlds get destroyed, "Self-Identity" does not change.
28. The Vedas and ancient scriptures (Shastras) talk of four types of liberation. Among them, three get destroyed, and the fourth is indestructible.
29. The first liberation is being in the abode of God (Swalokata), the second is to be near to God (Samipata), the third is to have similar appearance to the form of God (Swarupata), and the fourth is the liberation of Self-Identity with God (Sayujya).
30. These are the four kinds of liberation which the human beings can attain through devotion to God. This itself will be clearly explained in the next sub-chapter. The listeners are asked to remain alert and listen attentively to what follows.