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.
नरामरजगद्रूपैर् ब्राह्मी शक्तिर् उदेत्य् अलम् । सामुद्री कणकल्लोलजालैर् वेलेव वल्गति
The divine power arises fully in the forms of gods, humans, and worlds, just as the ocean’s shore shimmers with countless golden waves.
चिन्मयं चिद्भवन् मूढ तत् तस्मात् परमात् पदात् । नित्यम् अव्यतिरिक्तं त्वं किम् अन्यत् परिशोचसि
O deluded one, you are consciousness, born of consciousness, from that supreme state; you are always inseparable from it—why do you grieve for anything else?
सर्वगं सर्वभावस्थं सर्वरूपं हि तत् पदं । तत्प्राप्तौ सर्वम् एवाशु प्राप्तं भवति सर्वदा
That state is all-pervading, present in all beings, and of every form; upon attaining that, everything is instantly and always attained.
न त्वम् अस्ति न देहो ऽस्ति ब्रह्मास्तीह महत् स्फुरत् । अहं त्वम् इति निष्ष्यन्दैस् स्फुरत्य् आर्तिर् हि कस्य का
You do not exist, the body does not exist; here, only the great Brahman shines forth. When the streams of ‘I’ and ‘you’ have ceased, for whom can there be suffering?
आत्मा चेत् त्वं तद् आत्मैव सर्वगो ऽस्तीह नेतरः । आत्मनो ऽन्यज् जडं त्वं चेत् तत् त्वं नास्त्य् अस्य् अविद्वपुः
If you are the Self, then only the all-pervading Self exists here, nothing else; if you are something other than the Self, you are inert—such a one does not truly exist.
आत्मैव सर्वं त्रिजगत् तदन्यत् तु नकिञ्चन । तन् नकिञ्चित् त्वम् आत्मान्यद् यदि तत् त्वं नकिञ्चन
The Self alone is all—the three worlds; apart from that, there is nothing else. So, if you are the Self, there is nothing other than you; if you are not, then you are nothing.
अहं त्व् इदम् इदं तन् मे इति व्यर्थं किम् ईहसे । असद्वपुः किं स्फुरति शशशृङ्गेण को हतः
Why do you vainly strive, thinking ‘I am this, this is mine’? What can manifest from a non-existent body? Who is slain by the horn of a hare?
तृतीया कल्पना नास्ति चिज्जडांशेतरा शठ । छायाहसनयोर् मध्ये तृतीयेवानुरञ्जना
There is no third imagination apart from consciousness and inertness, O cunning one; just as between shadow and sunlight, there is no third coloring.
सत्यावलोकनाज् जाते चित्त्वजाड्यदृशोः क्षये । सम्पद्यते यत् तत् त्व् अज्ञ स्वसंवेदनमात्रकम्
When, by true discernment, the perception of mind and inertness ceases, what remains, O ignorant one, is nothing but pure self-awareness.
तेन मूढ न कर्तृ त्वं न भोक्तृ त्वं न चाप्य् असि । तद् एवासि परं ब्रह्म त्यज मौर्ख्यं भवात्मकम्
Therefore, O deluded one, you are not the doer, nor are you the enjoyer, nor anything else; you are that supreme Brahman alone—abandon the foolishness born of identification with becoming.