अस्मिन् दृष्टे जगद् दृष्टं श्रुते ऽस्मिन् सकलं श्रुतम् । स्पृष्टे चास्मिञ् जगत् स्पृष्टं स्थिते ऽस्मिन् संस्थितं जगत्
When this is seen, the world is seen; when this is heard, everything is heard; when this is touched, the world is touched; when this stands, the world stands.
एष जागर्ति सुप्तानां प्रहरत्य् अविवेकिनाम् । हरत्य् आपदम् आर्तानां वितरत्य् अमहात्मनाम्
He is awake among those who sleep, strikes down the undiscerning, removes distress from the afflicted, and bestows greatness on those without greatness.
विचरत्य् एष लोकेषु दीप एव जगत्स्थितौ । विलसत्य् एष भोगेषु प्रस्फुरत्य् एष वस्तुषु
He moves through the worlds like a lamp in the existence of the universe; he delights in enjoyments, and he shines forth in things.
आत्मनात्मानम् एवान्तश् शान्तेनानुभवन् भवी । स्थितस् सर्वेषु देहेषु तिक्तत्वं मरिचेष्व् इव
By his own self, he inwardly experiences himself with tranquility, remaining in all bodies, just as bitterness remains in bitter substances.
चेतनाकलनारूपी सबाह्याभ्यन्तराश्रितः । जगत्पदार्थसम्भारसत्तासामान्यम् आस्थितः
He is of the nature of consciousness and thought, abiding both within and without, established as the common existence of the aggregate of objects in the world.
एष शून्यत्वम् आकाशे स्पन्द एष सदागतौ । प्रकाशश् चैष तेजस्सु पयस्य् एष रसः परः
He is emptiness in space, vibration in movement, radiance in fire, and supreme essence in water.
काठिन्यम् अवनाव् एष औष्ण्यम् एष हुताशने । शैत्यम् एष निशानाथे सत्ता चैष जगद्गणे
He is hardness in earth, heat in fire, coolness in the moon, and existence in the multitude of worlds.
मषीपिण्डे यथा कार्ष्ण्यं शौक्ल्यं हिमकणे यथा । यथा पुष्पेषु सौगन्ध्यं देहे देहपतिस् तथा
Just as blackness is in ink, whiteness in a particle of frost, and fragrance in flowers, so is the lord of the body present in the body.
यथा सर्वगता सत्ता कालस् सर्वगतो यथा । यथा सर्वगतं व्योम विभुस् सर्वगतस् तथा
As existence pervades all, as time is everywhere, and as space is all-pervading, so too is the Self present everywhere.
प्रभुशक्तिर् महीपस्य सर्वदेशगता यथा । रूपालोकमनस्कारमुक्तं सत्त्वं तथात्मनः
Just as the power of a king extends throughout his realm, so the essence of the Self is free from form, perception, and mind, and is present everywhere.
नित्यस् सो ऽयम् अहं देवो देवानाम् अवबोधकः । स्वयम् आत्मास्मि मे नास्ति कलनावित् किलेतरा
I am this eternal Self, the divine one who awakens the gods; I am my own Self, and for me there is no other conception or limitation.
रेणुनेवाणुना व्योम्नि पद्मपत्त्र इवाम्भसा । सम्भ्रमेणेव पाषाणे सम्बन्धो मयि नैनसा
Just as dust does not adhere to space, or water to a lotus leaf, or confusion to a stone, so sin has no connection with me.
सुखदुःखश्रियो देहे मा पतन्तु पतन्तु वा । तुम्बकोपरि धाराश् च का नः क्षतिर् उपस्थिता
Let pleasure, pain, and prosperity fall upon the body, or not—what harm can come to us, just as streams of water fall on a gourd?
दीपाङ्गाभिगतो रज्ज्वा नालोको बध्यते यथा । तथैवायम् अबद्धो ऽहं सर्वभावगणातिगः
Just as a beam of light passing over a rope does not bind it, so I am unbound, transcending all states of being.
सम्बन्धः को नु नः कामैर् भावाभावैर् अथेन्द्रियैः । केन सम्बध्यते व्योम केन वा गृह्यते मनः
What connection do we have with desires, with existence or non-existence, or with the senses? By what is space bound, or by what is the mind grasped?
शरीरे शतधा याते खण्डना का शरीरिणः । कुम्भे रुग्णे क्षते क्षीणे कुम्भाकाशस्य का क्षतिः
When the body is shattered into a hundred pieces, what harm comes to the one who dwells within? When a pot is broken, cracked, or destroyed, what injury befalls the space within the pot?
पिशाचक इवादृश्यो मनो नामोदितं मुधा । जडे तस्मिन् क्षते बोधात् का नः क्षतिर् उपस्थिता
Like a phantom, the mind is unseen and never truly arises; if that dull mind is wounded by knowledge, what harm can possibly come to us?
सुखदुःखमयी यस्य वासना तन् मनो मम । अभवत् पूर्वम् अद्यैका सम्पन्ना ननु निर्वृतिः
The impressions of pleasure and pain, which once formed my mind, have now become one and fulfilled; surely, this is liberation.
अन्यो भुङ्क्ते ऽन्य आदत्ते ऽप्य् अन्यस्यानर्थसङ्कटः । अन्यः पश्यत्य् अहो मौर्ख्यं कस्येयं खलु चक्रिका
One enjoys, another takes, yet another suffers misfortune; another observes—alas, what folly! Whose is this turning wheel, indeed?
भुङ्क्ते प्रकृतिर् आदत्ते मनो देहस्य सङ्कटः । द्रष्टात्मा मौर्ख्यम् अस्तीह न किञ्चित् केव मे क्षतिः
Nature enjoys, the mind takes, and the body suffers distress; the witness-self merely observes this folly—truly, nothing here harms me.
न मे भोगस्थितौ वाञ्छा न च भोगविवर्जने । यद् आयाति तद् आयातु यत् प्रयाति प्रयातु तत्
I have no desire for the presence of enjoyment, nor for its absence; let what comes, come, and let what goes, go.
सुखेषु मम नापेक्षा नोपेक्षा दुःखवृत्तिषु । सुखदुःखान्य् उपायान्तु यान्तु वाप्य् अहम् एषु कः
I have neither expectation in happiness nor disregard in suffering; let pleasure and pain come or go as they may—who am I in relation to them?
वासना विविधा देहे त्व् अस्तं वोदयम् एव वा । प्रयान्तु नाहम् एतासु न चैता मम काश्चन
Let the various tendencies in the body set or rise as they will; I am not in them, nor are any of them mine.
एतावन्तम् अहं कालम् अज्ञानरिपुणोरुणा । हृत्वा विवेकसर्वस्वम् एकान्तम् अवपोथितः
For so long, I was swept away by the powerful enemy of ignorance, losing all discernment, and cast into utter isolation.
वैष्णवेन प्रसादेन स्वसमुत्थेन चारुणा । इदानीं स्वं परिज्ञाय मयैष परिपोथितः
Now, by the grace of Vishnu and my own pure effort, having recognized my true self, I have cast off that isolation.
अहङ्कारपिशाचो ऽयं शरीरतरुकोटरात् । परावबोधमन्त्रेण मयेदानीम् अपाकृतः
This demon of ego, dwelling in the hollow of the tree of the body, has now been expelled by me through the mantra of supreme understanding.
निरहङ्कारयक्षो ऽयं मच्छरीरमहाद्रुमः । पुण्यताम् अलम् आयातः प्रफुल्त इव राजते
Now, free from the goblin of ego, my great tree of the body has attained purity and shines forth, blossoming beautifully.
प्रशान्तमोहदारिद्र्यो दुराशादोषसङ्क्षये । विवेकधनसम्भारात् स्थितो ऽस्मि परमेश्वरः
With the poverty of delusion pacified and the faults of vain desires destroyed, enriched by the wealth of discernment, I stand as the supreme Lord.
ज्ञातं ज्ञातव्यम् अखिलं दृष्टा द्रष्टव्यदृष्टयः । तत् प्राप्तम् अधुना येन न प्राप्यम् इह शिष्यते
All that is to be known has been known; all that is to be seen has been seen. Now, I have attained that by which nothing remains to be attained here.
दिष्ट्या दूरोज्झितानर्थाम् अपेतविषयोरगाम् । संशान्तमोहनीहारां शान्ताशामृगतृष्णिकाम्
By good fortune, I have reached far from misfortune, free from the serpents of sense-objects, with the mist of delusion and longing cleared, and the mirage of desire stilled.