नान्योऽन्यस्नेहसम्बन्धभाजनं शैलपुत्रिकाः । देहेन्द्रियात्मप्राणाश् च कस्यात्र परिदेवना
Clay dolls do not possess any real bond of affection with each other; likewise, body, senses, self, and life-breath—who, then, should lament over these?
इतश् चेतश् च यातानि यथा संश्लेषयत्य् अलम् । तरङ्गस् तृणजालानि तथा भूतानि भूतकृत्
Just as waves gather together blades of grass from here and there, so too do the elements, fashioned by the elements, bring beings together.
संयुज्यन्ते वियुज्यन्ते तृणान्य् अब्धिजले यथा । मुक्तान्तःकलनं देहभूतान्य् आत्मनि वै तथा
As blades of grass in the water come together and separate, so too the elements that make up the body come together and dissolve within the self.
आत्मा चित्ततया देहभूतान्य् आश्लेषयन् स्थितः । तृणान्य् आवर्तवृत्त्यान्तःकलनोन्मुक्तम् अम्ब्व् इव
The self, identified with mind, holds together the elements of the body, just as water, by the motion of its currents, gathers blades of grass and then releases them.
प्रबोधाच् चित्ततां त्यक्त्वा व्रजत्य् आत्मात्मतां स्वयम् । स्वस्पन्दवशतो वारि त्यक्त्वावर्तम् इवाच्छताम्
Upon awakening, the self abandons its identification with mind and attains its own true nature, just as water, by its own movement, leaves behind the whirlpool and becomes clear again.
ततो विविक्तं भूतौघं देहसञ्ज्ञं प्रपश्यति । वातस्कन्धगतो जन्तुर् वसुधामण्डलं यथा
Then, he perceives the mass of elements, known as the body, as distinct—like a living being carried by the wind perceives the earth's sphere.
पृथग्भूतगणं त्यक्त्वा देहातीतो भवत्य् अजः । परं प्रकाशम् आयाति सूर्यकान्त इवाहनि
Having abandoned the multitude of separate elements, the unborn one transcends the body and attains the supreme radiance, like a sunstone in daylight.
जानात्य् अथात्मनात्मानं मानमेयामयोज्झितम् । मुक्तः क्षीवतयेवान्तस् स्वां संविदम् अनुस्मरन्
Then he knows himself by himself, free from all measures and objects of measurement; liberated, he inwardly remembers his own awareness, like a pot emptied of water.
आत्मैकस् स्पन्दते चित्खे वस्तुजालैर् इवोदितः । तरङ्गकणकल्लोलैर् अनन्ताम्ब्व् अम्बुधाव् इव
The one Self alone vibrates in the sky of consciousness, appearing as clusters of objects—just as countless waves, droplets, and surges arise in the infinite ocean.
एवम्प्रायमहाबोधा वीतरागा गतैनसः । जीवन्मुक्ताश् चरन्तीह महासत्त्वपदं गताः
Thus, those of great awakening, free from passion and sin, who have attained the state of supreme being, move about here as liberated while living.
यथा कचन्ति विविधैर् मणिरत्नैर् महोर्मयः । निरस्तवासनं चित्रैर् व्यवहारैर् नरोत्तमाः
Just as great waves play with various gems and jewels, so do these noble ones, free from latent tendencies, engage in diverse and marvelous activities.
न कूलकाषैर् जलधिर् न रजोभिर् नभस्तलम् । न म्लायति निजैर् लोकव्यवहारैर् इहात्मवान्
Just as the ocean is not stained by river reeds, nor the sky by dust, so the self-knower here is not tainted by the world's dealings.
गतैर् अभ्यागतैस् स्वच्छैर् मलिनैश् चपलैर् जडैः । न रागो नाम्बुधेर् द्वेषो भोगैश् चाधिगतात्मनः
Whether things come or go, are pure or impure, restless or inert—one who has realized the Self has neither attachment nor aversion to the enjoyments of the world.
यन् मनोमननं किञ्चित् समग्रे जगति स्थितम् । तच् चेत्योन्मुखचित्तत्त्वविलासोल्लसनं विदुः
Whatever movement of thought exists anywhere in the entire world, know that to be the radiant play of the mind's essence, turned toward its objects.
यद् अहं यच् च भूतादि कालत्रितयभावि यत् । दृश्यदर्शनसम्बन्धविस्तारस् तद् विजृम्भते
Whatever is called 'I', whatever is elemental or arises in the three times, all the expansion of the connection between seer and seen—this alone unfolds.
यद् दृश्यं तद् असत् सद् वा दृष्टिम् एकाम् उपाश्रितम् । अन्यत् त्व् अलेपकं तस्माद् धर्षशोकदशे कुतः
Whatever is seen, whether unreal or real, depends on a single perception; the other, untouched, is therefore free from states of boldness or sorrow.
असत्यम् एवासत्यं हि सत्यं सत्यं सदैव हि । सत्यासत्यम् असद् विद्धि तदर्थं किं विमुह्यसि
Unreal is indeed unreal, and real is ever real; know the unreal as unreal, so why are you bewildered about this?
असम्यग्दर्शनं त्यक्त्वा सम्यक् पश्य सुलोचन । न क्वचिन् मुह्यति प्रौढस् सम्यग्दर्शनवान् इह
Abandoning incorrect vision, see rightly, O clear-eyed one; here, one established in right vision never becomes deluded.
दृश्यदर्शनसम्बन्धे यत् सुखं पारमार्थिकम् । अनुभूतिमयं तस्मात् परं ब्रह्मेति कथ्यते
The supreme happiness in the connection of seer and seen, being of the nature of direct experience, is therefore called the Supreme Brahman.
दृश्यदर्शनसम्बन्धसुखसंविद् अनुत्तमा । ददात्य् अज्ञाय संसारं ज्ञाय मोक्षं सुखोदया
The unsurpassed awareness of happiness in the connection of seer and seen, when not known, gives rise to saṃsāra; when known, brings liberation and the arising of happiness.
दृश्यदर्शनसम्बन्धसुखम् आत्मवपुर् विदुः । तद् दृश्यावलितं बद्धं तन्मुक्तं मुक्तम् उच्यते
The wise know the happiness in the connection of seer and seen as the form of the Self; when bound to the seen, it is called bondage, when freed from it, it is called liberation.
दृश्यदर्शनसम्बन्धसुखसंविद् अनामया । क्षयातिशयमुक्ता चेत् तन् मुक्तिस् सोच्यते बुधैः
That awareness which is free from affliction, which is happiness arising from the connection of seer and seen, and which is liberated from increase and decrease—this, the wise call liberation.
दृश्यदर्शनसम्बन्धे यानुभूतिस् स्वगोचरा । दृश्यदर्शननिर्मुक्ता ताम् आलम्ब्य भवाभवः
The experience that arises within oneself through the connection of seer and seen, when freed from both seer and seen, becomes the basis for the cycle of birth and death.
सौषुप्ती दृष्टिर् एषा हि यात्य् एवं सम्प्रकाशताम् । एवं च याति तुर्यत्वम् एवं मुक्तिर् इति स्मृता
This vision, which is like deep sleep, becomes manifest in this way; thus it attains the state called 'the fourth' (turya), and this is known as liberation.
दृश्यदर्शनमुक्तायां युक्तायां परया धिया । दृश्यदर्शनसम्बन्धसंविद्य् अस्यां तु राघव
When one is established in supreme understanding, free from seer and seen, then, O Raghava, the awareness of the connection between seer and seen remains only in that (supreme) intellect.
नात्मा स्थूलो न चैवाणुर् न प्रत्यक्षो न चेतनः । नाचेतनो न च जडो न चैवासन् न सन्मयः
The Self is not gross, nor minute, nor directly perceivable, nor conscious, nor unconscious, nor inert, nor non-existent, nor composed of existence.
नाहं नान्यो न चैवैको नानेको नाप्य् अनेकवान् । नाभ्याशस्थो न दूरस्थो नैवास्ति न च नास्ति च
I am not myself, nor another, nor am I one, nor many, nor possessed of multiplicity; I am neither near nor far, I neither exist nor do I not exist.
नाप्राप्यो नापि च प्राप्यो न चासर्वो न सर्वगः । न पदार्थो नापदार्थो नापञ्चात्मा न पञ्च च
I am neither unattainable nor attainable, neither all nor pervading all; I am not an object nor a non-object, not composed of five elements nor the five themselves.
यद् इदं दृश्यतां प्राप्तं मनष्षष्ठेन्द्रियास्पदम् । तदतीतं पदं यत् स्यात् तन् न किञ्चिद् इवेहितम्
That which has come to be seen, which is the domain of mind and the six senses—whatever state transcends that, in that nothing at all is undertaken.
यथाभूतम् इदं सम्यग् ज्ञस्य सम्पश्यतो जगत् । सर्वम् आत्ममयं विद्वन् नास्त्य् अनात्ममयं क्वचित्
When one who knows truly perceives this world as it is, he sees all as pervaded by the Self; nowhere does he find anything that is not of the Self.