त्वचा क्षणविनाशिन्या प्राप्यम् अप्राप्यम् अन्यथा । चित्प्रसादोपलब्धात्म स्पर्शनं नास्म्य् अचेतनम्
I am not touch, which is apprehended or not by the skin that perishes in an instant; I am the self, known through the clarity of consciousness, not insentient.
लब्धात्मा जिह्वया तुच्छो लोलया लोलसत्तया । स्वल्पस्पन्दो द्रव्यनिष्ठो रसो नाहम् अचेतनः
I am not taste, which is trivial, dependent on substance, and obtained by the restless, flickering tongue; I am not insentient.
दृश्यदर्शनयोर् लीनं क्षयि क्षणविनाशिनोः । केवले द्रष्टरि क्षीणं रूपं नाहम् अचेतनम्
I am not form, which is dissolved in the fleeting seer and seen, and which perishes in a moment; in the pure witness, form is extinguished—I am not insentient.
नासयात्यन्तजडया क्षयिण्या परिकल्पितः । पेलवो ऽनियताधारो गन्धो नाहम् अचेतनः
I am not smell, which is imagined by the utterly inert and perishable nose, which is feeble and has no fixed support—I am not insentient.
निर्ममो ऽमननश् शान्तो गतपञ्चेन्द्रियभ्रमः । शुद्धश् चेतन एवाहं कलाकलनवर्जितः
I am without possessiveness, without thought, at peace, free from the confusion of the five senses; I am pure consciousness alone, devoid of all divisions and distinctions.
चेत्यवर्जितचिन्मात्रम् अहम् एषो ऽवभासकः । सबाह्याभ्यन्तरव्यापी निष्कलामलसन्मयः
I am pure consciousness alone, the illuminator, free from objects of cognition, pervading both within and without, indivisible, stainless, and composed of pure being.
आ इदानीं स्मृतं सत्यम् एतत् तद् अखिलं मया । निर्विकल्पचिदाभास एष आत्मास्मि सर्वगः
Up to now, I have truly remembered all this: I am this self, the appearance of undivided consciousness, all-pervading.
अनेन चेतनेनेमे सर्वे घटपटादयः । सूर्यान्ता अवभासन्ते दीपेनोत्तमतेजसा
By this consciousness, all these—pots, cloths, and so on, up to the sun—shine forth, just as things are illuminated by a lamp of supreme brilliance.
अनेनैतास् स्फुरन्तीह विचित्रेन्द्रियवृत्तयः । तेजसान्तः प्रकाशेन यथाग्निकणपङ्क्तयः
By this, here, the various activities of the wondrous senses arise, through the inner radiance, just as rows of sparks appear from fire.
अनेनैतास् स्फुरन्त्य् अन्तर् मनोमननशक्तयः । सर्वगेन निदाघेन यथा मरुमरीचयः
By this, within, the powers of mind and thought arise, just as mirages appear in the desert under the all-pervading summer sun.
अनेनैतत् पदार्थानां वस्तुत्वं प्रतिपाद्यते । शुक्लादिगुणवत्त्वं स्वं प्रदीपेनेव वाससाम्
By this, the reality of objects is established—their qualities, such as whiteness and so on, are revealed by one's own light, just as the colors of cloth are shown by a lamp.
असाव् एव हि भूतानां सर्वेषाम् एव जाग्रताम् । सर्वानुभविता भूमाव् आत्मा मकुरवत् स्थितः
This very self, indeed, is the experiencer of all beings who are awake, standing in the world like a mirror.
अस्य तस्याविकल्पस्य चिद्दीपस्य प्रसादतः । उष्णो ऽर्कश् शिशिरश् चन्द्रो घनो ऽद्रिर् विद्रुतं पयः
By the clarity of this undivided lamp of consciousness, the sun is hot, the moon is cool, the cloud is dense, the mountain is solid, and water is fluid.
सातत्येनानुभूतानां पदार्थानाम् अनेन तत् । पदार्थत्वम् उदेत्य् उच्चैः प्रतापेनेव तप्तता
Through the constant experience of objects by this, their objecthood arises distinctly, just as heat arises intensely from fire.
ब्रह्मविष्ण्विन्द्ररुद्राणां कारणानां जगत्स्थितौ । एतत् कारणम् आद्यं तत् कारणं नास्य विद्यते
For Brahma, Vishnu, Indra, Rudra—the causes of the world's existence—this is the primary cause; it itself has no cause.
अकारणाद् अकरणात् सर्वकारणकारणात् । एतस्माज् जगद् उत्पन्नम् इदं शैत्यं हिमाद् इव
From that which is without cause, without action, and the cause of all causes, this world has arisen, just as coldness comes from snow.
चिच्चेत्यद्रष्टृदृश्यादिनामभिर् वर्जितात्मने । सते सकृद्विभाताय मह्यम् अस्मै नमो नमः
Homage again and again to that reality, which is free from names such as 'consciousness,' 'object,' 'seer,' and 'seen,' and which appears once as existence to me.
एतस्मिन् सर्वभूतानि निर्विकल्पचिदात्मनि । गुणभूतानि भूतेशे तिष्ठन्ति च विशन्ति च
In this changeless consciousness, which is the Self, all beings, along with their qualities, stand and merge, O Lord of beings.
यत् किलानेन कलितं चेतनेनान्तर् आत्मना । तत् तद् भवति सर्वत्र नेतरत् सद् अपि स्थितम्
Whatever is conceived by this inner consciousness, that alone becomes manifest everywhere; the rest, though existent, does not appear.
यच् चिता कलितं किञ्चित् तद् आप्नोति निजं पदम् । यच् चिता कलितं नेह तत् सद् अप्य् अस्तम् आगतम्
Whatever is touched by consciousness attains its own state; whatever is not touched by consciousness, though existent, passes away here.
इमा घटपटाकारपदार्थशतपङ्क्तयः । जागत्यो विपुलादर्शे ह्य् अस्मिन् व्योमनि बिम्बिताः
These hundreds of rows of objects—pots, cloths, and the like—of the world are reflected in this vast mirror-like sky.
अदृश्यं सर्वभूतानां प्राप्यं गलितचेतसाम् । एतत् तद् दृश्यते सद्भिः परं व्योमेति तन्मयैः
That which is invisible to all beings and attainable by those whose minds have dissolved—this is seen by the wise as the supreme sky, being of its very nature.
एतद् वृद्धं वृद्धिमति क्षयि क्षयिणि जागते । पदार्थे सद् असच् चापि प्रतिबिम्बार्कवत् स्थितम्
This, being old in the old, perishing in the perishable, and existing in worldly objects as both real and unreal, stands like the reflection of the sun.
इयम् अभ्युदयं याति नानाता दृश्यमञ्जरी । आचारचञ्चरीकाढ्या एतस्माद् कारणद्रुमाद्
This manifold cluster of appearances arises, adorned with the bees of conduct, from this tree of causes.
अस्माद् इयम् उदेत्य् उच्चैस् संसाररचना चला । विचित्रतरुगुल्माढ्या शैलाद् इव वनावली
From this, the wavering structure of worldly existence emerges, rich with the thickets of various trees, like a forest spreading from a mountain.
सर्वेषाम् अविभिन्नो ऽसौ त्रैलोक्योदरवर्तिनाम् । ब्रह्मादीनां तृणान्तानां चिदात्मा सम्प्रकाशकः
He is undivided among all who dwell within the three worlds, from Brahma down to a blade of grass, the consciousness that illuminates all.
एषो ऽसाव् अहम् आद्यन्तरहितस् सर्वगाकृतिः । चराचराणाम् भूतानाम् अन्तस् स्वानुभवस् स्थितः
This is that 'I', without beginning or end, of all forms, abiding within the moving and unmoving beings as their own inner experience.
अस्य तस्य ममेमानि स्थावराणि चराणि च । परिसङ्ख्याविहीनानि शरीराणि बहूनि च
These countless bodies—immobile and mobile—of this one, that one, or myself, are beyond reckoning.
एषो ऽसाव् अहम् एकात्मा स्वानुभूतिवशात् स्वयम् । सर्वदृग्द्रष्टृदृश्यत्वात् सहस्रकरलोचनः
This is that 'I', the one Self, who, by the power of my own experience, am the seer, the seeing, and the seen, with a thousand hands and eyes.
एषो ऽसाव् अहम् आकाशे सूर्यदेहेन चारुणा । विहरामीतरेणापि वायुदेहेन वाहिना
This is that 'I' who, in space, sport with the radiant body of the sun, or else move with the body of the wind.