हंहो हतेन्द्रियगणाः किम् एषोद्दामतेह वः । वेला विलुलिताम्बूनाम् अब्धीनाम् इव चञ्चला
O you whose group of senses is destroyed, why does your mind surge here? It is as restless as the waves of the ocean tossed by the wind.
मा कुरुध्वम् अनर्थाय चापलं चञ्चलाशयाः । स्मरतातीतवृत्तीनि दुःखजालानि भूरिशः
Do not, with your fickle intent, act rashly to your own harm; remember the past deeds, which have brought forth abundant webs of suffering.
रूपाणि मनसो यूयं जडा एव किलाधमाः । जडिम्नोत्सुकतात्यर्थं मृगतृष्णेव वल्गति
You forms of the mind are indeed inert and base; in your excessive eagerness for dullness, you leap about like a mirage.
असारात्मस्वरूपाणाम् अनालोकवतां सदा । अन्धानाम् उद्धतिर् येयं सा हासायैव जायते
The agitation of those always deprived of the vision of the essence, whose nature is unsubstantial, is only a cause for ridicule, like the blind.
चिदात्मा भगवान् सर्वं साक्षित्वेन करोत्य् अजः । हतेन्द्रियगणा यूयं किं निरर्थकम् आगताः
The Self, the blessed one, unborn, does everything as the witness of all; you whose senses are destroyed, why have you come here in vain?
मिथ्यैवैते विवल्गन्ति नीरूपा नयनादयः । अलातचक्रप्रतिमास् सर्परज्जुभ्रमोपमाः
These eyes and other senses are merely illusions, lacking any real substance; they are like the whirling firebrand, like the mistaken perception of a snake in a rope.
तेनात्मना बहुज्ञेन निर्ज्ञानाश् चक्षुरादयः । मनाग् अपि न सम्बद्धा द्युपातालतलाद्रिवत्
Therefore, for the wise Self, the senses such as sight are utterly devoid of knowledge; they are not connected in the slightest, just as the sky is not joined to the earth or mountains.
भीतः पान्थ इवाहिभ्यः पुक्कसेभ्य इव द्विजः । दूरे तिष्ठति चिन्मात्रम् इन्द्रियेभ्यस् त्व् अनामयम्
Pure consciousness remains far removed from the senses, untouched, like a traveler afraid of snakes or a Brahmin keeping distance from outcasts.
चित्सत्तामात्रकेणायं सङ्क्षोभो भवतां मिथः । तिष्ठति स्वैरम् आदित्ये दिनकार्यवताम् इव
This agitation among you arises only from the presence of pure consciousness; it remains undisturbed, like the sun among those busy with their daily tasks.
चित्त चारणचार्वाक चतुर्दिक्कुक्षिभिक्षुक । श्वेव व्यर्थम् अनर्थाय मेदं विहर हे जगत्
O world, mind, wandering ascetic, mendicant in all directions, and beggar—like a dog, you roam aimlessly for no purpose, seeking only flesh.
अहं चिद्वद् इति व्यर्थम् असत्या तव वासना । अत्यन्तभिन्नयोर् ऐक्यं नास्ति चिन्मनसोश् शठ
Your tendency to think 'I am consciousness' is futile and false; there can be no unity between what is utterly distinct—consciousness and mind, O deceitful one.
जीवाम्य् एवाहम् इत्य् एषा तवाहङ्कारदुन्दुभिः । मिथ्यैव जाता दुःखाय न सत्या सत्यवर्जिता
The thought 'I truly live' is the drumbeat of your ego; it is born from illusion, brings suffering, and is devoid of truth.
अहङ्काराद् अहं सो ऽस्मीत्य् एतां संरब्धतां त्यज । न किञ्चिद् अपि मूर्ख त्वं किं व्यर्थं तरलायसे
Abandon this agitation arising from ego, from thinking 'I am this'; you are nothing, O fool, so why do you vainly strive and flutter?
संविच् चित्तम् अनाद्यन्तं संविदो ऽन्यन् न विद्यते । देहे ऽस्मिंस् तन् महामूर्ख किं तत् स्याच् चित्तनामकम्
Consciousness is the mind, without beginning or end; apart from consciousness, nothing else is known. In this body, O great fool, what then could be called 'mind'?
विषपर्यवसानेयं रसायनवद् उत्थिता । भोक्तृताकर्तृताशङ्का तव चित्त मुधैव हि
This mind of yours, like an elixir arising at the end of poison, is truly only a delusion—its notions of agency and enjoyership are baseless.
मोपहासपदं गच्छ मूर्खेन्द्रियगण स्वयम् । न कर्ता त्वं न भोक्ता त्वं जडो ऽस्य् अन्येन बोध्यसे
Do not make yourself an object of ridicule, O foolish collection of senses! You are neither the doer nor the enjoyer; being inert, you are made to know by another.
कस् त्वं भवसि भोगानां के वा भोगा भवन्ति ते । जडस्यात्मैव ते नास्ति बन्धुमित्रादि तत् कुतः
Who are you to possess enjoyments, and what enjoyments could be yours? For the inert, there is no self at all—so how could there be relatives, friends, and the like?
यज् जडं तद् धि नास्त्य् एव सद् एवासत्तयान्वितम् । ज्ञत्वकर्तृत्वभोक्तृत्वमन्तृत्वानाम् असम्भवात्
Whatever is inert truly does not exist; only the real exists, accompanied by unreality, since knowledge, agency, enjoyership, and instruction are impossible in the inert.
प्रत्यक्चेतनरूपं चेत् त्वं तद् आत्मैव ते वपुः । भावाभावमयी चित्त सत्ता ते केव दुःखदा
If you are of the nature of inner consciousness, then your very form is the Self. Mind, being made of existence and non-existence, how could it possibly bring you sorrow?
ये वा कर्तृत्वभोक्तृत्वे मिथ्यैवाधिगते त्वया । मया ते हि प्रमार्ज्येते शृणु युक्त्या कथं शठ
Whatever notions of agency and enjoyership you have wrongly assumed, I will now erase them for you—listen, O deceitful one, to the reasoning.
स्वयं तावद् भवान् एष जडो नास्त्य् अत्र संशयः । जडस्य कीदृक् कर्तृत्वं नृत्यन्ति हि कथं शिलाः
You yourself are indeed inert—of this there is no doubt. How could the inert possess agency? How could stones ever dance?
उपजीव्य चिरं तस्माच् छुद्धं तद्भागम् ऐश्वरम् । जीवसीच्छसि हंसि त्वं प्लवसे यासि वल्गसि
Therefore, having long subsisted on that pure, divine portion, you wish, you kill, you float, you go, you leap.
क्रियते यत् तु यच्छक्त्या तत् तेनैव कृतं भवेत् । लुनाति दात्रं पुंशक्त्या हन्तैव प्रोच्यते पुमान्
Whatever is done, is done by that very power; by that, it is accomplished. The knife cuts by the strength of a man, yet the man is said to be the killer.
पीयते यत् तु यच्छक्त्या पीतं तेनैव तद् भवेत् । पात्रेण पीयते पानं पानपस् तूच्यते नरः
Whatever is drunk, is drunk by that very power; by that, it is consumed. The vessel is what drinks the liquid, yet the person is called the drinker.
प्रकृत्यैवासि सुजडम् असकृज् ज्ञेन बोध्यसे । तेनात्मैवात्मनात्मानं चिनोतीदं हि नो भवेत्
By your very nature you are insentient, and are repeatedly awakened by knowledge; thus, the self does not truly know itself by itself.
अनारतं बोधयति त्वाम् आत्मा परमेश्वरः । बोधनीया बुधैर् मूढाः किलावृत्तिशतैर् अपि
The supreme self ceaselessly awakens you; indeed, the deluded must be awakened by the wise, even through a hundred means.
आत्मसत्तैव बोधैकरूपिणी स्फुरतीह हि । तयैव चित्त शब्दार्थान् अङ्गीकृत्य लघु स्थितम्
The very existence of the self shines here as the sole form of awareness; by that alone, mind, you lightly accept words and their meanings.
एवं चित्त त्वम् अज्ञानाद् आत्मशक्तेर् उपागतम् । ज्ञाने त्व् अद्यावगलितं तीव्रे हिमम् इवातपे
Thus, mind, through ignorance you have come under the power of the self; but in knowledge, you are dissolved today, like frost in intense sunlight.
तस्मान् मृतं त्वं मूढं त्वं नासि त्वं परमार्थतः । तद् एवाहम् इति व्यर्थं मानो मास्त्व् असुखाय ते
Therefore, you are dead, you are deluded, you do not truly exist; let not the vain notion 'I am that' remain, for it brings you sorrow.
असत्याश् चित्तकलना इन्द्रजाललता इव । विज्ञानमात्रम् एवेह ब्राह्मम् अङ्ग विजृम्भते
The mind’s fabrications are unreal, like strands of a magician’s illusion; here, only pure consciousness, O dear one, truly unfolds as the Brahman.