आत्मेदं स्फुरति स्फारं जगत्त्वेनाप्य् अहन्तया । बाह्यत्वेनान्तरत्वेन स च नासन् न सद्विभुः
This self shines forth expansively as the world, as the sense of 'I', as external and as internal; yet it is neither non-existent nor existent, but pervading all.
बहिष्ट्वेनाश्रितं बाह्यम् अन्तस्त्वेनान्तरं स्थितम् । यथाविदितम् आत्मायं स्वचित्त्वम् अनुपश्यति
What is called external is supported as outside, and what is called internal remains within; as understood, this self perceives its own mind in this way.
सबाह्याभ्यन्तरं शान्तम् आत्मनो ऽभेदनं जगत् । अहन्तादौ स्थिते देहे भूरिभङ्गं भयं तु सत्
The world, with its inside and outside, is the undivided self, peaceful; but when the body is established in ego and the like, there is much fragmentation and indeed fear.
द्यौः क्षमा वायुर् आकाशं पर्वतास् सरितो दिशः । कल्पाग्निनेव ज्वलितं सर्वम् आधिहतात्मनः
The sky, earth, wind, space, mountains, rivers, and directions—all appear as if ablaze with the fire of dissolution to one whose mind is afflicted by distress.
यस् त्व् आत्मरतिर् एवान्तः कुर्वन् कर्मेन्द्रियैः क्रियाः । न वशो हर्षशोकाभ्यां स समाहित उच्यते
He who delights only within himself, performing actions with the organs of action, yet remains unaffected by pleasure or sorrow—he is called composed.
यस् सर्वगतम् आत्मानं पश्यन् समुपशान्तधीः । न शोचति ध्यायति वा स समाहित उच्यते
He who, with a mind fully at peace, perceives the Self present everywhere, neither grieves nor broods—he is called composed.
सपूर्वापरपर्यन्ता यः पश्यञ् जागतीर् गतीः । दृष्टिष्व् एतासु हसति स समाहित उच्यते
He who, seeing all worldly courses with their past, future, and end, laughs at these visions—he is called composed.
समे परे ऽस्ति नाहन्ता न जगज्जन्मनी मयि । वीचिवृन्देष्व् इवानप्त्वं न नाशे फेनधातवः
For me, in the equal and the supreme, there is no sense of 'I-ness' nor of the world's origination; just as there is no gain or loss among waves, nor any destruction in the foam.
यस्यान्तर् अस्ति नाहन्त्वं न विभागादि नो मम । न चेतनाचेतनते सो ऽस्ति नास्तीतरो जनः
He within whom there is no sense of 'I-ness,' no division, no 'mine,' and no distinction between sentient and insentient—such a one is neither existent nor non-existent like others.
व्योमस्वच्छो भवन् स्वेहां सम्यग् आचरतीह यः । हर्षामर्षविकारेषु काष्ठलोष्टसमस् स सन्
He who, pure as space, acts rightly in his own home here, remains the same amid changes of joy, anger, or excitement, like wood or a clod of earth—he is steadfast.
आत्मवत् सर्वभूतानि परद्रव्याणि लोष्टवत् । स्वभावाद् एव न भयाद् यः पश्यति स पश्यति
He who sees all beings as his own Self, and others' possessions as mere clods of earth—not out of fear, but by his very nature—he truly sees.
अर्थो ऽतनुस् तनुर् वापि नासद्रूपेण चेत्यते । न सद्रूपेणानुभूतो ज्ञेनाज्ञेनेव तत्तया
The essence, whether with or without a body, is not apprehended as unreal; nor is it experienced as real, just as knowledge and ignorance are not grasped in their true nature.
ईदृशाशयसम्पन्नो महासत्त्वपदं गतः । तिष्ठतूदेतु वा यातु मृतिम् एतु निहन्तु वा
One endowed with such an intention, who has attained the state of great being, may remain, arise, depart, die, or even kill.
वसतूत्तमभोगाढ्ये स्वगृहे वा जनाकुले । सर्वभोगोज्झिताभोगे सुमहत्य् अथ वा वने
Let him dwell in his own house, rich with the highest enjoyments, or among crowds of people, or in a great forest, having abandoned all pleasures.
उद्दाममर्दलं पानतत्परो वापि नृत्यतु । सर्वसङ्गपरित्यागी शमम् आयातु वा गिरौ
Let him dance, devoted to drinking, wildly and without restraint, or, having renounced all attachments, let him attain tranquility on a mountain.
चन्दनागुरुकर्पूरैर् वपुर् वा परिलिम्पतु । ज्वालाजटिलविस्तारे निपतत्व् अथ वानले
Let him anoint his body with sandalwood, aloe, and camphor, or let him fall into a blazing fire with spreading flames.
पापं करोतु सुमहद् बहलं पुण्यम् एव वा । अद्यैव मृतिम् आयातु कल्पान्तनिचयेन वा
Let him commit great sin or abundant merit; let death come to him today or after countless aeons.
नासौ किञ्चिन् न तत् किञ्चित् कृतं तेन महात्मना । नासौ कलङ्कम् आप्नोति हेम पङ्कगतं यथा
He does nothing at all, nor is anything done by that great soul; he incurs no stain, just as gold does not become tainted by mud.
संवित्पुरुषशब्दार्थैस् सकलङ्कैः कलङ्क्यते । अहन्त्ववासनारूपैश् शुक्तिकारजतोपमैः
Consciousness becomes tainted by the words and meanings of 'person,' just as the notion of 'I-ness' and 'mineness,' like the illusion of silver in mother-of-pearl, brings impurity.
समस्तवस्तुप्रशमस् सम्यग्ज्ञानाद् यथास्थितेः । स एवास्योपशान्तो ऽन्तः कलङ्को ऽसत्तया यतः
The complete quiescence of all things arises from true knowledge of their real nature; this inner peace alone is his, for all stain is dispelled by unreality.
अहन्त्ववासनानर्थः प्रसूते संविदात्मनः । पुरुषस्य विचित्राणि सुखदुःखानि जन्मभूः
The tendency toward egoity gives rise to the misfortune of the embodied consciousness; from this, the manifold pleasures and pains of a person, the source of birth, are produced.
रज्ज्वां सर्पभ्रमे शान्ते गेहिनो निर्वृतिर् यथा । अहन्त्वभावसंशान्तौ तथान्तस्समता मता
Just as, when the illusion of a snake in a rope is dispelled, the householder finds relief, so too, when the sense of egoity is pacified, inner equanimity is attained.
यत् करोति यद् अश्नाति यद् ददाति जुहोति वा । न तज् ज्ञस्य न तत्र ज्ञो मा करोतु करोतु वा
Whatever he does, eats, gives, or offers—none of this belongs to the knower, nor does the knower reside in it; let him act or not act as he will.
कर्मणास्ति न तस्यार्थो नार्थस् तस्यास्त्य् अकर्मणा । यथास्वभावं भगवान् स आत्मन्य् एव संस्थितः
For him, there is no purpose in action, nor is there any purpose in inaction; abiding in his own nature, the blessed one remains established in himself.
इच्छास् ततस् समुद्यन्ति न मञ्जर्य इवोपलात् । याश् चोद्यन्ति च तास् सर्वास् स एवाम्ब्व् इव वीचयः
From him, desires arise, just as sprouts from a stone; and all those that arise are, like waves in water, only he himself.
सकलम् इदम् असाव् असौ च सर्वं जगद् अखिलं न विभागितात्र काचित् । परमपुरुषपावनैकरूपी स सद् इति तत् सद् अकिञ्चिद् एव वासौ
This entire universe, he, and all that exists—there is no division here at all; that supreme, pure, single reality alone is, and that alone is the true, the nothing else.
यद् आत्ममरिचस्यान्तश् चित्त्वात् तीक्ष्णत्ववेदनम् । तद् अहन्त्वादि भेदादि देशकालादि वेत्त्य् अदः
Whatever, due to the sharpness of inner awareness, is perceived within the mirage of the self—that alone knows distinctions such as egoity, difference, place, and time.
यद् आत्मलवणस्यान्तश् चित्त्वाल् लावण्यवेदनम् । तद् अहन्त्वादिभेदादिदेशकालादिमत् स्थितम्
The inner experience of saltiness, arising from the consciousness of the self as salt, remains established with distinctions such as 'I'-ness, difference, place, and time.
स्वतो यद् अन्तर् आत्मेक्षोश् चित्त्वान् माधुर्यवेदनम् । तद् अहन्त्वादि भेदादि जगत्तादीति जृम्भितम्
Whatever sweetness is experienced within by the inner sense of the self as sugar, that appears as the world, with distinctions such as 'I'-ness and difference.
स्वतो यद् आत्मदृषदश् चित्त्वात् काठिन्यवेदनम् । तद् अहन्त्वादिभेदादिदेशकालादितां गतम्
Whatever hardness is experienced within by the consciousness of the self as stone, that attains the state of distinctions such as 'I'-ness, difference, place, and time.