I propose this text from Kalyana-Kalpataru and attributed to Siva.
The translation is mine.
Namasté,
Monk
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You are not the body
Consider who you really are. The body that you imagine to be your own self and in respect of which very often say I'm happy, I'm unhappy, I am sick, I am healthy and strong, and so on, are you really this body? Test to recall what was the shape and appearance of this body when he was a mere child, he went to meet such changes in his youth, and when it looks completely different now in his old age.
A person who happens to see this body in its youth will not be able to recognize it now. The small, soft hands and feet, beautiful face, his teeth white milk and soft curly hair of those days have no affinity with his back hunched, wrinkled skin, silver hair, his face compressed, and the unpleasant appearance of today.
The body that you possessed in youth is dead, in fact, long ago, no trace of it This is still within the body. It is you, then, this body changing? No, you are not the body. You're the one that is equally matched aware of the three states through which the body is past - youth, maturity and old age. The body is met with so many changes, but you're still the same. The body is insentient matter, as you are aware of the Spirit.
The body grows and decays, while you remain the same in all conditions. The body is born and dies, but you remain forever in the same state of existence. So why images that your Self is the body? Why identify yourself with the honor and dishonor, pain and pleasure, birth or death of the body? It is an error on your part to do this?
You're not even the name under which you are called
Now, tell you the name with which you associate yourself? As soon as you are called by this name you say when you're asleep! If the name is abused, t burst into tears with pain and resentment, and your blood begins to boil with indignation.
But consider, you're name? Can you tell me what was the name she wore when you were in the stage of an embryo? He had this name before you saw the light, as you consider as your own today? No, it owned at that time. You will keep this name in your next life? No, you can keep it.
So why identify yourself with your current name? It is assumed that only a title is transient and can be changed at will. So why take the praise or censure of the name, like your praise or criticism, and because you favorably or unfavorably affected by them? And 'This is another mistake on your part?
You are not the senses
Well, consider yourself as any of the sense organs, such as eyes, ears, nose, tongue and palate, skin, hands and feet etc.? If this is the life you stop when your eyes lose their vision, quando le tue orecchie perdono il potere di ascoltare, il tuo naso è amputato o le tue mani o piedi sono mutilate? No, tu non muori perdendo ciascuno di questi organi o arti. Quindi come puoi essere i sensi? Tu sei il percepitore o conoscitore dei sensi e delle loro attività, così come della loro condizione sana o malata. Non è quindi uno sbaglio, da parte tua, immaginare che tu sei i sensi?
Tu non sei la mente
Adesso molto probabilmente dirai di essere la mente. Ma rifletti soltanto prima di dire così; quando la mente è affollata da diversi pensieri, non riconosci questi pensieri? Se non li riconosci come puoi dire “Tale e tale pensiero vengano nella mia mente in questo momento?” Se tu riconosci il pensiero, sappi per certo che il conoscitore è differente dalla cosa conosciuta.
La mente si perde nello stato di sonno profondo, ma tu persisti la anche in tale stato, perché quando ti svegli, dici “Ho goduto di un sonno profondo.”
La mente vaga qua e la ma tu rimani fisso dove stai e osservi ognuno dei suoi movimenti, e conosci tutti i loro segreti. Quindi tu non sei la mente. Tu sei colui che osserva la mente. Pertanto non è altro che un errore da parte tua immaginare che tu sei la mente.
Tu non sei l’intelletto
Tu non sei nemmeno l’intelletto. Proprio come riconosci every movement of mind, you also recognize each stage of understanding, each of its activities, the changes to which it encounters, its sublimity and depravity, its purity or impurity, and his opinions right or wrong. All of these are incidental to the intellect, and they come and go and are also subject to growth and decline, but you're always busy observing their movements. 'S why you've often said: "My reason has failed and I believe it is deformed in that time, the impurity of my understanding has now been wiped away by the influence of Satsang (noble company)." How is it then that
invece di riconoscere te stesso come l’osservatore dell’intelletto guardi a te stesso come intelletto? Non è altro che un errore da parte tua.
Tu non sei l’ego
Tu non sei nemmeno l’ego. Avresti dovuto considerare te stesso come l’ “IO” mentre eri stabilito nell’Atma (anima), il tuo vero Sé, questo sarebbe stato perfettamente giusto; ma invece di questo tu asserisci il tuo ego mentre ti identifichi con la totalità del corpo, sensi, mente e intelletto. In realtà tu sei l’osservatore anche di questo ego. Quindi tu ha detto, “Ho detto una tal cosa sbagliandomi per egotismo”.
You are the Soul
not have realized now that you are not the body, the name, the senses, mind, intellect ol'ego? You are the pure, enlightened, eternal, conscious and blissful Self. You are not destroyed when the body is destroyed, you're re-created when the body is created. The glorification or vilification of your name can not be glorified or vilified. You are eternally immutable. No one can abuse you or insult you, no one can even kill you or hurt you. You stay eternally and immutably balanced in your self. Try not to realize this and stay motivated by the polarity of worldly existence. This balance in
Sé è il tuo reale e permanente stato di esistenza. L’appagamento della tua vita consiste nell’ottenere questo stato, o meglio, nel realizzare questo eterno stato nel tuo essere. Nel momento in cui realizzerai la tua identità verrai trasformato in un Mahatma o nobile anima. La depravazione dell’anima giace nell’identificare il Sé con il nome, la forma, i sensi o la mente; e la nobiltà dell’anima o stato di Mahatma consiste nel vedere l’anima immutabilmente stabilita nella sua grande identità.
Cosa è il vero stato di Mahatma?
Tale stato non si guadagna solamente essendo in grado di leggere e scrivere le cose sopra, o coltivando the art of speaking. Even a parrot can repeat things out of habit. All students of Vedanta know these things by heart, but what use this knowledge to them?
True knowledge is that for which there is a complete cessation of identification and attachment with the body and mind, and in which the soul does not care about the gain or loss of these things as its gain or loss, but remain eternally immutable in its true state of being.
This is the mission of your life, this is the only spiritual discipline which must be pursued diligently.
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