दृश्यते तस्य नेयत्ता न नाम परिकल्पना । नैकता नान्यता चैव न महत्ता न चाणुता
For that (awareness), there is no direction, no designation, no conception of oneness or otherness, no greatness and no smallness.
वेदनं त्वम् असंवेद्यं मयि चेद् दुःखकारणम् । विवेकजेन भेदेन तद् इदं हन्यसे मया
If you, sensation, are insentient in me, then you are the cause of suffering; by discernment and separation, I destroy you thus.
इदं मांसं इदं रक्तम् इमान्य् अस्थीनि देहके । इमे ते श्वासमरुतः को ऽसाव् अहम् इति स्थितः
This is flesh, this is blood, these are bones in the body; these are your breaths and winds—who then is this 'I' that remains?
मांसम् अन्यद् असृक् चान्यद् अस्थीन्य् अन्यानि चित्त हे । बोधो ऽन्यस् स्पन्दनं चान्यत् को ऽसाव् अहम् इति स्थितः
Flesh is one thing, blood another, bones yet others, O mind; awareness is different, movement is different—who then is this 'I' that remains?
इदं घ्राणम् इयं जिह्वा त्वग् इयं श्रवणे इमे । इदं चक्षुर् अयं स्पन्दः को ऽसाव् अहम् इति स्थितः
This is the nose, this is the tongue, this is the skin, these are the ears; this is the eye, this is movement—who then is this 'I' that remains?
यथाभूततया नाहम् अस्मि न त्वं न वासना । आत्मा शुद्धश् चिदाभासः केवलो ऽयं विजृम्भते
In reality, I am not, nor are you, nor are tendencies; the Self alone, pure, the semblance of consciousness, alone shines forth.
अहम् एवेह सर्वत्र नाहं किञ्चिद् अपीह वा । इत्य् एव सन्मयी दृष्टिर् नेतरो विद्यते क्रमः
I alone am here everywhere; I am not anything else at all here—such is the vision made of pure being; there is no other way.
चिरम् अज्ञानधूर्तेन पोथितो ऽस्म्य् अत्य् अहन्तया । वृकेण दृप्तेनाटव्यां लब्ध्वेव पशुपोतकः
For long I was battered by the cheat of ignorance, by excessive egoity—like a young animal seized by a proud wolf in the forest.
दिष्ट्येदानीं परिज्ञातो मयैषो ऽज्ञानतस्करः । पुनर् न संश्रयाम्य् एनं स्वरूपार्थापहारिणम्
Now, by good fortune, I have recognized this thief, ignorance; I will no longer resort to it, which steals the meaning of my true nature.
निर्दुःखो दुःखयोग्यस्य नाहम् अस्य न चैष मे । कश्चिद् भवति शैलस्य तत्स्थ एव यथाम्बुदः
I am free from suffering; I am not for the one fit for suffering, nor is he for me. Just as a cloud remains apart from a mountain, so too is anyone else.
नाहं भूत्वा त्व् अहं हीदं वच्मि तिष्ठामि यामि वा । आत्मावलोकनेनाहम् अनहङ्कारतां गतः
I do not say, 'I have become' or 'I stand' or 'I go.' Through self-inquiry, I have attained a state free from ego.
नूनम् एवान्य एवैते मत्तो ऽज्ञाश् चक्षुरादयः । यान्तु तिष्ठन्तु वा देहे ममैते तु न केचन
Surely, these senses such as sight are other than me and are ignorant; let them come or stay in the body, but none of these are truly mine.
कष्टं को ऽयम् अहं नाम कथं केनोपकल्पितः । जगद्बालकवेतालस् तालोत्तालातुलाकृतिः
Alas, what is this so-called 'I'? How and by whom has it been imagined? It is like a goblin, a child’s fantasy, or a phantom with a form shaped by clapping and measuring.
एतावन्तं चिरं कालं व्यर्थम् आलुठितो ऽवटे । अहम् अम्बुतृणोन्मुक्ते दुरद्रौ हरिणो यथा
For such a long time, I have wandered in vain in this pit, like a deer lost in a barren forest, eager for water and grass.
स्वार्थैकालोकने चक्षुर् यदि तून्मुखतां गतम् । तद् अहं नाम को ऽसौ स्याद् यो ऽस्मि दुःखेन मोहितः
If the eye turns toward seeing only its own true purpose, then who is this 'I' who is deluded by suffering?
स्पर्शनाम्नि निजे तत्त्वे यदि जाता त्वग् उन्मुखी । तत् को ऽयं स्याद् अहं नाम कुपिशाच इवोदितः
If the skin, in its own essence called 'touch,' turns inward, then who is this so-called 'I' that appears like a mischievous goblin?
रसेष्व् अभिनिषण्णे ऽस्मिन् स्वे क्रमे रसनेन्द्रिये । अहं मृष्टभुग् इत्य् एष कुतस्त्यः कुत्सितो भ्रमः
When the sense of taste is absorbed in its own nature among flavors, how could there arise this false and contemptible notion, 'I am the enjoyer of delicious things'?
शब्दशक्तिं श्रिते श्रोत्रे वराके स्वार्थपण्डिते । तद् अहङ्कारदुःखस्य निर्बीजस्य क आगमः
When the power of sound rests in the ear, which is itself a poor expert in its own function, how can the pain of egolessness arise there?
आत्मम्भरित्वभरिते घ्राणे स्वं गन्धम् आगते । अहं घ्रातेति यो मन्ता तं चौरं नैव वेद्म्य् अहम्
When the nose, filled with its own essence, receives a scent, I do not know that thief who thinks, 'I am the one who smells.'
मृगतृष्णाक्रमेणैषा भावनाप्य् अर्थभावनी । भावस् तस्याम् असत्यायां यस्यासाव् अपि सम्भ्रमः
This notion, which imagines objects, is like a mirage; and the confusion that arises in it belongs to one who takes the unreal as real.
वासनाहीनम् अप्य् एतच् चक्षुरादीन्द्रियं स्वतः । प्रवर्तते बहिस् स्वार्थे वासना नात्र कारणम्
Even without latent tendencies, the sense organs such as the eye naturally function outwardly toward their objects; latent tendencies are not the cause here.
वासनारहितं कर्म क्रियते ननु चित्त हे । केवलं नानुभूयन्ते सुखदुःखदृशो ऽत्र ताः
O mind, actions are performed even without latent tendencies; only the experiences of pleasure and pain are not felt in that case.
तस्मान् मूर्खाणीन्द्रियाणि त्यक्त्वान्तर्वासनां निजाम् । कुरुध्वं कर्म हे सर्वं न दुःखं समवाप्स्यथ
Therefore, abandoning the foolish senses and your own inner tendencies, perform all actions; you will not encounter suffering.
भवद्भिर् एव दुःखाय वासना वासिता मुधा । बालैः पङ्कक्रीडनकविनाशेनेव खिन्नता
It is you yourselves who have foolishly colored your mind with tendencies that bring sorrow, just as children are distressed by the loss of their playthings in the mud.
वासनाद्या दृशस् सर्वा व्यतिरिक्तास् तु नात्मनः । जलाद् इव तरङ्गाल्यो ज्ञस्यैवाज्ञस्य नानघ
All perceptions beginning with tendencies are distinct from the Self, O sinless one, just as waves and the like are distinct from water; this is known to the wise, not to the ignorant.
तृष्णयैव विनष्टास् स्थ व्यर्थम् इन्द्रियचारकाः । कोशकाराः कुक्रिमयस् तन्तुनेव स्वयम्भुवा
It is only because of craving that you are destroyed, wandering in vain after the senses, like silkworms weaving their own cocoons from threads produced by themselves.
तृष्णयैवेह लुठथ जरामरणसङ्कटे । भ्रमदृष्ट्येव शिखरिपथिकाश् श्वभ्रभूमिषु
It is only because of craving that you flounder here in the peril of old age and death, like travelers on mountain paths who, with confused vision, stumble into chasms.
वासनैवेह भवतां हेतुर् एकत्र बन्धने । रज्जुश् शून्याशयप्रोता मुक्तानाम् आतता यथा
It is only mental conditioning that binds you here; like a rope strung through empty space, it is stretched out for the bound, but for the liberated, it is as if not there at all.
कल्पनामात्रकलिता न सत्यैषा हि वस्तुतः । असङ्कल्पनमात्रेण दात्रेणेव विलूयते
This is formed only by imagination; in reality, it does not truly exist. By the mere absence of conceptualization, it is dissolved, like a gift that is never given.
एषा हि भवताम् एव विमोहाय क्षयाय च । वातलेखेव दीपानां स्फुरताम् अपि तेजसा
Indeed, this alone is the cause of your delusion and decline, like the wind extinguishing even brightly shining lamps.