तद् अत्र तावन् मांसास्थि नाहम् एतद् अचेतनं । न चैतन् मम संश्लेषम् एत्य् अब्जस्य यथा जलम्
But here, this flesh and bone—I am not this insentient thing; nor does this belong to me, just as water does not adhere to a lotus.
मांसं जडं न तद् अहं नैवाहं रक्तम् अप्य् अलम् । जडान्य् अस्थीनि नैवाहं न चैतानि मम क्वचित्
I am not the inert flesh, nor am I at all the blood; the bones are insentient, and I am not these, nor are they ever mine.
कर्मेन्द्रियाणि नैवाहं न च कर्मेन्द्रियाणि मे । जडं यत् किल देहे ऽस्मिंस् तद् अहं नैव चेतनः
I am not the organs of action, nor are the organs of action mine; whatever is insentient in this body, I am not that, for I am conscious.
नाहं भोगा न मे भोगा न मे बुद्धीन्द्रियाणि च । जडान्य् असत्स्वरूपाणि न च बुद्धीन्द्रियाण्य् अहम्
I am not enjoyments, nor are enjoyments mine; nor are the organs of knowledge mine. These are insentient, of unreal nature, and I am not the organs of knowledge.
मूलं संसृतिदोषस्य मनो नाहं जडं हि तत् । अथ बुद्धिर् अहङ्कार इति दृष्टिर् मनोमयी
The root of the fault of transmigration is the mind—I am not that, for it is insentient. Then, intellect and ego—this view is formed by the mind.
मनोबुद्धीन्द्रियाद्यन्तो भूतकोशश् च तद् वपुः । नाहम् एवं शरीरादि शिष्टम् आलोकयाम्य् अहम्
I do not perceive myself as the mind, intellect, senses, their objects, the elements, or this body; I do not see myself as any of these, nor as anything that remains.
शेषस् तु चेतनाजीवस् स च चेत्येन चेतति । अन्येन बोध्यमानो ऽसौ नात्मतत्त्ववपुर् भवेत्
What remains is the conscious living principle, which is aware through the process of cognition; but when it is made an object by something else, it does not possess the true nature of the Self.
एवं त्यजामि संवेद्यं चेत्यं नाहं हि तत् किल । शेषो विकल्परहितो विशुद्धा चिद् अहं स्थितः
Thus, I abandon that which is experienced, the object of cognition, for I am certainly not that; what remains is I, pure consciousness, free from all conceptualization, established in clarity.
चित्रम् एषो ऽस्मि लब्धात्मा जातः कालेन कार्यवित् । एष सो ऽहम् अनन्तात्मा क्वान्तो ऽस्य परमात्मनः
I am this wondrous one, self-realized, arisen in time, knowing the workings of action; I am that infinite Self—where is the limit of this Supreme Self?
ब्रह्मणीन्द्रे यमे वायौ सर्वभूतगणे तथा । स एष भगवान् आत्मा तन्तुर् मुक्तास्व् इव स्थितः
In Brahma, Indra, Yama, Vayu, and in all beings as well, this very Lord, the Self, abides—like a thread strung through pearls.
चिच्छक्तिर् अमला सैषा चेत्यामयविवर्जिता । भरिताशेषदिक्कुञ्जा भैरवाकारधारिणी
This is the pure power of consciousness, free from the affliction of objectification, pervading all directions, bearing the form of the Terrible One.
सर्वभावगता सूक्ष्मा भावाभावविवर्जिता । आब्रह्मभुवनान्तस्था सर्वशक्तिसमुद्गिका
Subtle, present in all things, free from both being and non-being, extending up to the highest world of Brahma, she is the source of all powers.
सर्वसौन्दर्यसुभगा सर्वप्राकाश्यदीपिका । सर्वसंसारमुक्तानां तन्तुर् आततरूपिणी
She is endowed with all beauty, the lamp of all illumination, the thread of all who are liberated from worldly existence, manifest in every form.
सर्वाकारविकाराढ्या सर्वाकारविवर्जिता । सर्वभूतौघतां याता सर्वदा सर्वतां गता
Endowed with all forms and transformations, yet devoid of all forms; having attained the state of the multitude of all beings, always abiding as all.
चतुर्दशविधान्य् एषा भूतानि भुवनोदरे । एतन्मयीयं कलना जागती वेदनात्मिका
These fourteen kinds of beings exist within the womb of the world; this conceptualization, composed of these, is the worldly experience, consisting of perception.
मिथ्यावभासमात्रं तु सर्वदुःखदशागतिः । नानाकारमयाभासं सर्वम् आत्मैव चित् परा
But it is only a false appearance, the course of all states of suffering; the entire manifold display is but the supreme consciousness, the Self alone.
सेयम् आत्मा मम व्यापी सेयं मदवबोधनम् । सेयम् आकलिताङ्गेहा करोति नृपतिभ्रमम्
This is the Self, pervading me; this is my awareness; this, having assumed the form of limbs and body, produces the delusion of being a king.
अस्या एव प्रसादेन मनो देहरथस्थितम् । संसारजाललीलासु याति वल्गति नृत्यति
By the grace of this alone, the mind, situated in the chariot of the body, moves, leaps, and dances in the play of the net of worldly existence.
इदं मनश् शरीरादि न किञ्चित् अपि वस्तुतः । नष्टे न किञ्चित् अप्य् अस्मिन् परिनश्यति पेलवे
This mind, body, and so on, are in reality nothing at all; when this subtle thing is lost, nothing else perishes.
जगज्जालमयं नृत्तम् इदं चित्तनटैस् ततम् । एतयैवैकया पङ्क्त्या दृश्यते दीपलेखया
This dance, woven of the net of the world, is spread by the actors of the mind; it is seen by this single line, like a streak of light from a lamp.
कष्टं मुधैव मे चिन्ता निग्रहानुग्रहस्थितौ । बभूव देहनिष्ठैव न किञ्चिद् अपि देहकः
Alas, my anxiety about restraint and favor was truly in vain; it existed only in relation to the body, but the body itself is nothing at all.
नन्व् अहो सम्प्रबुद्धो ऽस्मि गतं दुर्दर्शनं मम । दृष्टं द्रष्टव्यं अखिलं प्राप्तं प्राप्यम् इदं मया
Indeed, now I am fully awakened; that which was difficult to perceive is gone for me. All that was to be seen has been seen; all that was to be attained has been attained by me.
सर्वं किञ्चित् इदं दृश्यं दृश्यते यज् जगद्गतम् । चिन्निष्ष्यन्दांशमात्रं तन् नान्यत् किञ्चन शाश्वतम्
All this that is seen, whatever exists in the world, is nothing but a mere fragment of the radiance of consciousness; there is nothing else that is truly eternal.
क्व तौ कीदृग्विधौ वापि किंनिष्ठौ वा किमात्मकौ । निग्रहानुग्रहौ लोके हर्षामर्षक्रमौ तथा
Where are those two—what are they like, upon what do they rest, and what is their nature—those so-called restraint and favor in the world, and likewise the succession of joy and resentment?
किं सुखं किं च वा दुःखं सर्वं ब्रह्मेदम् आततम् । अहम् आसं मुधा मूढो दिष्ट्यामूढो ऽस्म्य् अहं स्थितः
What is happiness, and what is suffering? All this is pervaded by Brahman. I was foolish in vain, but by fortune I now stand free from delusion.
किम् अस्मिन्न् एवम् आलोके शोच्यते किं विमुह्यते । किं प्रेक्ष्यते किम् क्रियते स्थीयते क्व क्व गम्यते
Why, in this very illumination, should one grieve or be confused? What is there to observe, to do, to remain as, or where to go, and whither?
किञ्चित् इत्थम् इदं नाम चिदाभासं विराजते । नमो नमस् ते निस्तत्त्व दृष्टदृश्यो ऽसि सुन्दर
This, in such a way, is called a certain appearance of consciousness shining forth. Salutations to you, O beautiful one, who are the seer and the seen, devoid of substance.
अहो नु सम्प्रबुद्धो ऽस्मि सम्यग् ज्ञातम् अलं मया । नमो मह्यम् अनन्ताय सम्यग्ज्ञानोदयाय च
Ah, now I am truly awakened; I have thoroughly understood enough. Salutations to my own infinite Self and to the arising of true knowledge.
विगतरञ्जननिर्विषयस्थितिर् गतभवभ्रम ईहितवर्जितः । स्थिरसुषुप्तकलातिगतस् ततस् समसमं निवसाम्य् अहम् आत्मनि
Freed from attraction, established in dispassion, with the delusion of becoming gone, devoid of striving, having gone beyond the state of deep sleep and wakefulness, I now abide evenly in my own Self.
इति हेमजटाधीशो लेभे पदम् अनुत्तमम् । विवेकाध्यवसायेन ब्राह्मण्यम् इव गाधिजः
Thus, the lord with golden matted hair attained the supreme state, through discernment and resolve, just as Gadhi's son attained Brahminhood.