अयत्नाछालयेद्यस्तु एकमेव चराचरम्। सर्वगं तत्कथं भिन्नमद्वैतं वर्तते मम
He who, without effort, moves the one principle, both moving and unmoving—how can that which is all-pervading, nondual, be divided for me?
अहमेव परं यस्मात्सारात्सारतरं शिवम्। गमागमविनिर्मुक्तं निर्विकल्पं निराकुलम्
I alone am the supreme, the essence of all essences, Shiva—free from coming and going, without distinctions, undisturbed.
सर्वावयवनिर्मुक्तं तथाहं त्रिदशार्चितम्। संपूर्णत्वान्न गृह्णामि विभागं त्रिदशादिकम्
Free from all parts, so am I, worshipped by the gods; being complete, I do not accept division, even among the gods.
प्रमादेन न सन्देहः किं करिष्यामि वृत्तिमान्। उत्पद्यन्ते विलीयन्ते बुद्बुदाश्च यथा जले
Through negligence, there is no doubt—what will I do, being active? Bubbles arise and dissolve in water.
महदादीनि भूतानि समाप्यैवं सदैव हि। मृदुद्रव्येषु तीक्ष्णेषु गुडेषु कटुकेषु च
The elements, beginning with the great, always merge thus; in soft, fluid, sharp, sweet, and bitter substances.
कटुत्वं चैव शैत्यत्वं मृदुत्वं च यथा जले। प्रकृतिः पुरुषस्तद्वदभिन्नं प्रतिभाति मे
Bitterness, coldness, softness—just as in water; so too, nature and spirit appear to me as undivided.
सर्वाख्यारहितं यद्यत्सूक्ष्मात्सूक्ष्मतरं परम्। मनोबुद्धीन्द्रियातीतमकलङ्कं जगत्पतिम्
That which is free from all names, subtler than the subtle, supreme, beyond mind, intellect, and senses, stainless, the Lord of the world.
ईदृशं सहजं यत्र अहं तत्र कथं भवेत्। त्वमेव हि कथं तत्र कथं तत्र चराचरम्
Where such naturalness exists, how can I be there? How can you be there? How can the moving and unmoving be there?
गगनोपमं तु यत्प्रोक्तं तदेव गगनोपमम्। चैतन्यं दोषहीनं च सर्वज्ञं पूर्णमेव च
That which is said to be like the sky is indeed sky-like; consciousness, free from faults, all-knowing, and truly complete.
पृथिव्यां चरितं नैव मारुतेन च वाहितम्। वरिणा पिहितं नैव तेजोमध्ये व्यवस्थितम्
It is not walked upon earth, nor carried by wind, nor covered by water, nor established in the midst of fire.
आकाशं तेन संव्याप्तं न तद्व्याप्तं च केनचित्। स बाह्याभ्यन्तरं तिष्ठत्यवच्छिन्नं निरन्तरम्
Space is pervaded by That, yet That is not pervaded by anything; it remains both outside and inside, unbounded and uninterrupted.
सूक्ष्मत्वात्तददृश्यत्वान्निर्गुणत्वाच्च योगिभिः। आलम्बनादि यत्प्रोक्तं क्रमादालम्बनं भवेत्
Because it is subtle, invisible, and without qualities, yogis have described it as a support; gradually, that support itself becomes the support.
सतताऽभ्यासयुक्तस्तु निरालम्बो यदा भवेत्। तल्लयाल्लीयते नान्तर्गुणदोषविवर्जितः
But when, through constant practice, one becomes without support, then by merging into That, one dissolves, free from all inner qualities and faults.
विषविश्वस्य रौद्रस्य मोहमूर्च्छाप्रदस्य च। एकमेव विनाशाय ह्यमोघं सहजामृतम्
For the poison of the world, fierce and causing the stupor of delusion, there is only one unfailing, innate nectar for its destruction.
भावगम्यं निराकारं साकारं दृष्टिगोचरम्। भावाभावविनिर्मुक्तमन्तरालं तदुच्यते
That which is known through experience, formless yet appearing with form, beyond both existence and non-existence—this is called the intermediate state.
बाह्यभावं भवेद्विश्वमन्तः प्रकृतिरुच्यते। अन्तरादन्तरं ज्ञेयं नारिकेलफलाम्बुवत्
The external world is called the manifest; the inner is said to be nature; what lies between the inner and the innermost is to be known, like the water inside a coconut.
भ्रान्तिज्ञानं स्थितं बाह्यं सम्यग्ज्ञानं च मध्यगम्। मध्यान्मध्यतरं ज्ञेयं नारिकेलफलाम्बुवत्
Mistaken knowledge is external, true knowledge is in the middle; what is subtler than the middle is to be known, like the water inside a coconut.
पौर्णमास्यां यथा चन्द्र एक एवातिनिर्मलः। तेन तत्सदृशं पश्येद्द्विधादृष्टिर्विपर्ययः
Just as on the full moon night there is only one perfectly pure moon, so too, one should see That as one; seeing it as two is a mistaken view.
अनेनैव प्रकारेण बुद्धिभेदो न सर्वगः। दाता च धीरतामेति गीयते नामकोटिभिः
In this way, difference of understanding does not belong to all; the giver attains steadfastness, as is sung in countless names.
गुरुप्रज्ञाप्रसादेन मूर्खो वा यदि पण्डितः। यस्तु संबुध्यते तत्त्वं विरक्तो भवसागरात्
By the grace of the guru's wisdom, whether foolish or learned, whoever awakens to the truth becomes detached from the ocean of becoming.
रागद्वेषविनिर्मुक्तः सर्वभूतहिते रतः। दृढबोधश्च धीरश्च स गच्छेत्परमं पदम्
Freed from attachment and aversion, devoted to the welfare of all beings, firm in knowledge and steadfast, such a one attains the supreme state.
घटे भिन्ने घटाकाश आकाशे लीयते यथा। देहाभावे तथा योगी स्वरूपे परमात्मनि
Just as when a pot is broken, the space within it merges into space, so when the body is gone, the yogi merges into his own true Self, the supreme Self.
उक्तेयं कर्मयुक्तानां मतिर्यान्तेऽपि सा गतिः। न चोक्ता योगयुक्तानां मतिर्यान्तेऽपि सा गतिः
This teaching is for those engaged in action; even if their understanding ends, that is their path. But it is not said for those established in yoga; even if their understanding ends, that is their path.
या गतिः कर्मयुक्तानां सा च वागिन्द्रियाद्वदेत्। योगिनां या गतिः क्वापि ह्यकथ्या भवतोर्जिता
The path of those engaged in action is spoken of by speech and the senses; but the path of yogis, wherever it may be, is inexpressible and attained by them.
एवं ज्ञात्वा त्वमुं मार्गं योगिनां नैव कल्पितम्। विकल्पवर्जनं तेषां स्वयं सिद्धिः प्रवर्तते
Knowing thus this path, which is not imagined by yogis, and abandoning all conceptualization, their realization arises of itself.
तीर्थे वान्त्यजगेहे वा यत्र कुत्र मृतोऽपि वा। न योगी पश्यते गर्भं परे ब्रह्मणि लीयते
Whether at a sacred place, in an outcaste's house, or dying anywhere, the yogi does not see the womb again, but merges into the supreme Brahman.
सहजमजमचिन्त्यं यस्तु पश्येत्स्वरूपं घटति यदि यथेष्टं लिप्यते नैव दोषैः। सकृदपि तदभावात्कर्म किंचिन्नकुर्यात् तदपि न च विबद्धः संयमी वा तपस्वी
Whoever perceives his own innate, unborn, inconceivable nature, acts as he wishes, yet is not tainted by faults; even if he does nothing, due to the absence of ego, he is neither bound nor a renunciant nor an ascetic.
निरामयं निष्प्रतिमं निराकृतिं निराश्रयं निर्वपुषं निराशिषम्। निर्द्वन्द्वनिर्मोहमलुप्तशक्तिकं तमीशमात्मानमुपैति शाश्वतम्
Free from disease, without equal, formless, without support, bodiless, without desire, beyond duality and delusion, with unceasing power—he attains that eternal Lord, the Self.
वेदो न दीक्षा न च मुण्डनक्रिया गुरुर्न शिष्यो न च यन्त्रसम्पदः। मुद्रादिकं चापि न यत्र भासते तमीशमात्मानमुपैति शाश्वतम्
Where there is neither the Veda, nor initiation, nor the rite of shaving the head, neither teacher nor disciple, nor the accomplishment of mystical devices, nor even gestures and the like—there, one attains the eternal Self, the Lord.
न शाम्भवं शाक्तिकमानवं न वा पिण्डं च रूपं च पदादिकं न वा। आरम्भनिष्पत्तिघटादिकं च नो तमीशमात्मानमुपैति शाश्वतम्
There is neither the Shaiva, Shakta, nor Manava path, nor the physical body, nor form, nor steps such as padā, nor beginnings, completions, or vessels—there, one attains the eternal Self, the Lord.