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.
स्वतो यद् आत्मशैलादिज्ञतया जाड्यवेदनम् । तद् अहन्त्वादि भेदादि भुवनादीति संस्थितम्
Whatever dullness is experienced within by the knowledge of the self as a mountain and the like, that is established as the world, with distinctions such as 'I'-ness and difference.
स्वतो यद् आत्मतोयस्य चिद्द्रवत्वाद् विवर्तनम् । तद् आवर्ताद्य् अहन्तादि भेदाद्य् आकारितादि च
Whatever transformation is experienced within by the consciousness of the self as water, due to its fluidity, that appears as forms such as whirlpools, 'I'-ness, difference, and so on.
स्वतो य आत्मवृक्षस्य शाखादिस् तस्य वेदनम् । तद् अहन्तादि भेदादि भुवनादीव संस्फुटम्
Whatever awareness arises from the branches and so forth of the self as a tree, that is clearly manifested as the world, with distinctions such as 'I'-ness and difference.
यद् आत्मगगनस्यान्तश् चित्त्वाच् छून्यत्ववेदनम् । तद् अहन्तादि भेदादि भावनादीति भावितम्
The inner experience of emptiness, arising from the consciousness of the self as space, is conceived as the world, with distinctions such as 'I'-ness and difference.
यद् आत्मगगनस्यान्तश् चित्त्वात् सौषिर्यवेदनम् । तद् अहन्तादि चित्तादि शरीरादीव दीपितम्
The inner experience of hollowness, arising from the consciousness of the self as space, is made manifest as the body and so forth, with distinctions such as 'I'-ness, mind, and so on.
स्वतो यद् आत्मकुड्यस्य नैरन्तर्यं निरन्तरम् । तद् अहन्तादिभेदेन चित्त्वाद् बहिर् इव स्थितम्
That which, by its own nature, is the unbroken continuity of the wall of the self, appears, due to distinctions such as 'I'-ness, as if it exists outside, being of the nature of consciousness.
स्वतो यद् आत्मसत्ताया वित्त्वात् सत्त्वैकवेदनम् । तद् अहन्त्वादि भेदादि चेतनादीति वा स्थितम्
That which, by its own nature, is the awareness of the existence of the self alone, is regarded, due to distinctions such as 'I'-ness and others, as consciousness or as the sentient principle.
अन्तर् आत्मप्रकाशस्य स्वतो यद् अवभासनम् । तद् अहन्त्वादि वित्त्वादि जीव इत्य् एव वेत्त्य् असौ
That which, by its own nature, is the inner illumination of the light of the self, is known, due to distinctions such as 'I'-ness and awareness, as the individual soul.
अन्तर् अस्ति यद् आत्मेन्दोश् चिद्रूपं चिद्रसायनम् । स्वत आस्वाद्यते तेन तद् अहन्तादिनोदितम्
That which exists within as the moon of the self, the essence and elixir of consciousness, is enjoyed by itself, and is thus expressed as 'I'-ness and the like.
परमात्मगुडस्यान्तर् यच् चित्स्वादूदयात्मकम् । तद् एवास्वाद्यते तेन स्वतो ऽहन्तादिनान्तरे
That which, within the sweet core of the Supreme Self, arises as the taste of consciousness, is indeed enjoyed by itself as the inner sense of 'I'-ness and so forth.
परमात्ममणेश् चित्त्वाद् यद् अन्तः कचनं स्वयम् । चेतनात्म तद् एवान्तर् अहम् इत्यादि वेत्त्य् असौ
That which, as the radiance within the jewel of the Supreme Self, is by its own nature consciousness, is known inwardly by the sentient self as 'I' and so on.
न च किञ्चन वेत्त्य् अन्तर् वेद्यस्यासम्भवाद् इह । न चास्वादयति स्वादु स्वाद्यस्यासम्भवाद् अलम्
And nothing is known within, since there is no possibility of an object of knowledge here; nor is anything enjoyed as sweet, since there is no possibility of anything enjoyable at all.
न च किञ्चिच् चिनोत्य् अन्तश् चेत्यस्यासम्भवे सति । वेद्यते न च वा किञ्चिद् वेद्यस्यासम्भवाद् असौ
And nothing is perceived within, since there is no possibility of an object of perception; nor is anything experienced, since there is no possibility of anything to be experienced.
असदाभास एवात्मा अनन्तो भरिताकृतिः । स्थितस् सदैवैकघनो महाशैल इवात्मनि
The self is merely an appearance of the unreal, infinite, and filled with forms; it always remains as a single, solid mass, like a great mountain within itself.
अनया तु वचोभङ्ग्या मया वो रघुनन्दन । नाहन्तादिजगत्तादिभेदो ऽस्तीति निदर्शितम्
By this manner of speech, O delight of the Raghu lineage, I have shown you that there is no division such as 'I' and the world, or any distinction of origin.
न चित्तम् अस्ति नो चेत्ता न जगत्तादिविभ्रमः । दृषदीवाम्बरम् अतश् शान्तं शाम्यति केवलम्
There is neither mind nor thinker, nor any confusion of world and its origin; like space within a stone, thus all is peaceful and simply subsides.
यथावर्तादिताम् एति द्रवत्वाद् वारि वारिणि । तथाहन्तादिताम् एति ज्ञत्वाज् ज्ञप्तौ ज्ञ आत्मनि
Just as water in water attains fluidity due to its nature, so too, the sense of 'I' and its origin arises from knowledge in the knower, within the self.
यथा द्रवत्वं पयसि यथा स्पन्दस् सदागतौ । अहन्तादेशकालादि तथा ज्ञे ज्ञप्तिमात्रके
As fluidity exists in water and motion always in movement, so too, the notions of 'I', place, time, and so on exist in the knower, who is pure cognition.
ज्ञो ज्ञतायां हि यज् ज्ञानं जानाति ज्ञानबृंहया । ज्ञायते तद् अहन्तादि जीवाद्य् अप्य् अभिजीवनैः
The knower, in the state of knowing, perceives knowledge through the expansion of awareness; thus, the sense of 'I' and other distinctions, as well as the living being, are experienced through this process.
यथोदेति यदा ज्ञस्य ज्ञप्तिर् ज्ञानेन यादृशी । अनन्यैवान्यतां बुद्ध्वा सा तदा जृम्भते तथा
Whenever the knower's awareness arises through knowledge, recognizing its non-difference from otherness, it then expands in that way.