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.
रजोरहितसर्वाशां शीतलोपशमद्रुमाम् । प्राप्तो ऽस्मि विततां भूमिम् उन्नतां पारमार्थिकीम्
I have attained the expansive, exalted ground of ultimate reality, devoid of all dust of desire, cooled and tranquil like a tree of peace.
स्तुत्या प्रणत्या विज्ञप्त्या शमेन नियमेन च । लब्धो ऽयं भगवान् आत्मा दृष्टश् चाधिगतस् स्फुटम्
Through praise, prostration, supplication, tranquility, and discipline, this revered Self has been attained and clearly perceived.
अहङ्कारपदातीतश् चिरात् संस्मृतिम् आगतः । स्वभावो भगवान् आत्मा विष्णुर् ब्रह्म सनातनम्
Having long transcended the realm of ego, the Self—revered, innate, eternal Vishnu, Brahman—has come into remembrance.
इन्द्रियोरगगर्तेषु मरणश्वभ्रभूमिषु । तृष्णाकरञ्जकुञ्जेषु कामकोलाहलेषु च
In the pits of the senses, in the fields of death and abyss, in the thickets of thirst, and in the tumult of desire,
वासनावनजालेषु जन्मकूपान्तरेषु च । दुःखदावाग्निदाहेषु दुष्कृताङ्गारभारिषु
In the nets woven by tendencies, in the depths of birth-wells, in the burning of sorrow’s wildfire, and in the weight of sinful embers,
पातोत्पातदशालक्षैर् मज्जनोन्मज्जनभ्रमैः । आविर्भावतिरोभावैर् आशापाशविवेष्टनैः
With countless falls and calamities, with the confusion of sinking and rising, with appearances and disappearances, and with the binding cords of hope,
अहं चिरम् अहङ्कारद्विषा समवपोथितः । निशायाम् अल्पधैर्यात्मा पिशाचेनेव जङ्गले
For a long time, I was crushed by the enemy of ego, my mind faint-hearted in the night, as if haunted by a ghoul in the wilderness.
स्वयम् एव त्वयेदानीं क्रियाशक्त्या स्वयैव हि । शौरिवाग्व्यपदेशेन विवेकश्रीर् विबोधिता
But now, by your own power of action, and by your own speech as Shauri, the splendor of discernment has been awakened.
प्रबुद्धे भवतीशाने तम् अहङ्कारराक्षसम् । न पश्यामि विभो दीपे ज्वलिते तिमिरं यथा
When the Lord awakens within, I no longer see that demon of ego, just as darkness vanishes when a lamp is lit, O Master.
तस्याहङ्कारयक्षस्य मनोविवरवासिनः । दीपस्येव प्रशान्तस्य न वेद्मि गतिम् ईश्वर
I do not know the fate of that goblin of ego, dwelling in the cave of the mind, now that it is extinguished like a lamp.