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.
हे चित्त सर्वेन्द्रियकोश तस्मात् सर्वेन्द्रियैर् ऐक्यम् उपेत्य नूनम् । आलोक्य चात्मानम् असत्स्वरूपं निर्वाणम् एकामलबोधम् आस्स्व
Therefore, O mind, container of all the senses, surely unite with all the senses, perceive your own self as having the nature of unreality, and abide in nirvana, the single, stainless awareness.
विषयविषविषूचिकाम् अनन्तां निपुणम् अहंस्थितिवासनाम् अपास्य । अभिमतपरिहारकार्ययुक्त्या भव विभयो भगवान् भियाम् अभूमिः
Casting aside the endless, subtle fever of sense-objects and the persistent habit of ego-identity, by the method of rejecting what is not desired, become fearless, O blessed one, the very ground where fear cannot stand.
अपारपर्यन्तवपुः परमाण्वणुर् एव वा । चिद् अचेत्या तदाक्रान्तौ न शक्ता वासनादयः
Whether one’s form is boundless or as minute as an atom, when consciousness pervades and is not engaged with objects, then tendencies and the like have no power.
मनश्शेमुष्यहङ्कारप्रतिबिम्बैश् शठेन्द्रियैः । वासनोत्थापिता शून्यवेताली त्रासनोद्यता
The mind, with its six deceitful senses, is stirred by impressions and reflects the ego; it is like a hollow specter, ready to frighten.
तत्कृतेभ्यो विकारेभ्यो भीतिं तान्य् एव भूरिशः । भूयो ऽप्य् अनुभवन्त्व् अन्तर् अहं हि चिद् अलेपिका
Let those many modifications arising from it repeatedly bring fear; yet within, I am pure consciousness, untouched.
चितो न जन्ममरणे सर्वगायाश् चितः किल । किं नाम म्रियते ब्रूत मार्यते केन वापि किम्
Consciousness neither has birth nor death; it pervades all. Tell me, what truly dies, what is killed, and by whom?
चितो न जीवितेनार्थस् सर्वात्मा सैव जीवितम् । किं प्राप्स्यति कदात्मैष प्राङ्मृतो यदि जीवति
Consciousness has no purpose in living; it is the life of all. What will this self gain, if it lives after dying before?
जीव्यते म्रियते चेति कुविकल्पकलापिनाम् । कलना मनसाम् एव नात्मनो विततात्मनः
The notions of living and dying belong only to those who are confused by false imagination; these are calculations of the mind, not of the true, expansive self.
यो ह्य् अहम्भावतां प्राप्तो भावाभावैस् स गृह्यते । आत्मनो नास्त्य् अहम्भावो भावाभावाः कुतो ऽस्य ते
He who has attained the sense of 'I' is grasped by existence and non-existence; but for the self, there is no sense of 'I', so how can existence or non-existence apply to it?
अहम्भावो मुधा मोहो मनश् च मृगतृष्णिका । जडः पदार्थसम्भारः कस्याहम्भावभावना
The sense of 'I' is a vain delusion, the mind is a mirage; the inert collection of objects—whose is the notion of 'I'?
रक्तमांसमयो देहो मनो नष्टं विचारणात् । जडाश् चित्तादयस् सर्वे कुतो ऽहम्भावभावना
The body is made of flesh and blood; the mind is destroyed by inquiry. All mental faculties are inert—how can the notion of 'I' arise?
आत्मम्भरितया नित्यम् इन्द्रियाणि स्थितान्य् अलम् । पदार्थाश् च पदार्थत्वे कुतो ऽहम्भावभावना
The senses always remain, fully pervaded by the Self; objects exist as objects—so how can there arise any notion of 'I'-ness?
गुणा गुणेषु वर्तन्ते प्रकृतिः प्रकृतौ स्थिता । सद् एव सति विश्रान्तं कुतो ऽहम्भावभावना
Qualities function among qualities; nature abides in nature; when only the real exists, resting in itself, how can the idea of 'I'-ness arise?
सर्वगं सर्वदेहस्थं सर्वकालमयं महत् । केवलं परमाभानं चिदात्मैव हि संस्थितम्
That which is all-pervading, present in all bodies, composed of all times, the great one—pure, supreme radiance—only the consciousness-Self truly abides.
एवं किमाकृतिः को वा किमादेयश् च किङ्कृतः । किंरूपः किम्मयः को ऽहं किं गृह्णामि त्यजामि किम्
Thus, what is form? Who is it? What is to be accepted, and what is done? What is the nature, the substance, who am I, what do I take, and what do I abandon?
तेनाहं नाम नेहास्ति भावाभावोपपत्तिमान् । अनहङ्काररूपस्य सम्बन्धः केन मे कथम्
Therefore, here there is truly no such thing as 'I'; endowed with the appearance of existence or non-existence, how can there be any connection for me, whose nature is without ego?
असत्य् अलम् अहङ्कारे सम्बन्धः केन कस्य कः । सम्बन्धाभावसंसिद्धौ विलीना द्वित्वकल्पना
When ego is unreal, with whom, by whom, and how can there be any connection? When the absence of connection is established, the notion of duality dissolves.
एवं ब्रह्मात्मकम् इदं यत् किञ्चिज् जगति स्थितम् । ब्रह्मैवास्ति तद् एवास्मि परिशोचामि किं मुधा
Thus, whatever exists in this world is of the nature of Brahman; only Brahman is, and that indeed am I—why should I grieve in vain?
एकस्मिन्न् एव विमले पदे सर्वगते स्थिते । अहङ्कारकलङ्कस्य कथं नामोदयः कुतः
When everything abides in that one pure, all-pervading state, how can the stain of ego arise, and from where?
नास्त्य् एव हि पदार्थश्रीर् आत्मैवास्तीह सर्वगः । पदार्थलक्ष्म्यां सत्यां च सम्बन्धो ऽस्ति न कस्यचित्
Truly, there is no splendor in objects; only the Self exists here, all-pervading. Even if the prosperity of objects were real, there would be no relationship with anyone.