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.
केवलं त्व् अज्ञविषयम् उपदेशार्थसिद्धये । त्वया करणभूतेन करोत्य् आत्मेति कथ्यते
Only for the sake of instructing the ignorant is it said that you, as an instrument, perform actions and are called the self.
असत्स्वरूपं करणं जडं निरवलम्बनम् । न स्पन्दते न प्लवते कर्तृसम्बोधनं विना
The instrument, being insentient, unreal in nature, and unsupported, neither moves nor acts without the invocation of a doer.
अकर्तुः करणस्याज्ञ शक्तिः काचिन् न विद्यते । दात्रस्य लावकाभावे कर्तुं किम् इव शक्तता
O ignorant one, for an instrument without a doer, there is no power at all; just as, in the absence of a giver, what power is there to give?
खड्गप्रहारविच्छेदक्रियायां पुंसि शक्तता । न खड्गे सुजडे कृत्तसर्वाङ्गे ऽप्य् अस्ति शक्तता
The power to cut in the act of striking with a sword resides in the person, not in the sword itself, even if it is completely inert and severed in every part.
तस्मान् नासि सखे कर्तृ मा व्यर्थं दुःखभाग् भव । परार्थं क्लेशिता मूर्ख प्राकृतेषु न शोभते
Therefore, friend, you are not the doer—do not needlessly partake in suffering; it does not befit the wise to toil for the sake of others among the unrefined.
ईश्वरो नेदृशश् शोच्यो यस् त्वयोपकृतो भवेत् । नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन
The Lord is not to be pitied in this way—whether you benefit him or not, there is no gain for him from what is done, nor any loss from what is left undone.
सर्वं तूपकरोम्य् एनम् इति केवलम् अल्पधीः । क्लिश्यते च सतां त्व् अर्थो न कश्चिद् उपयुज्यते
Only a person of small understanding thinks, 'I will benefit this one entirely,' and suffers; but for the noble, there is truly no purpose served by such action.
कर्तुर् भोगेश्वरस्यैवम् अथ चेद् अनुवर्तसे । तद् अस्य काचिन् नेच्छेह तृप्तत्वात् सर्वदैव हि
If you follow the will of the enjoyer and Lord as the doer, then here he has no desire for anything, being ever content.
अकृत्रिमावभासेन सर्वगेन चिदात्मना । एकेनैवेदम् आपूर्णं कल्पनैवास्ति नेतरा
Through the uncontrived radiance of the all-knowing consciousness-self, this alone appears as all; imagination alone exists, nothing else.
एकानेकावभासेन समस्तेन ततात्मना । आत्मन्य् एवात्मनैवान्तः क्रियते किं किम् इष्यते
By the one and many appearances, by the all-pervading true self, within the self alone, by the self alone, all is done—what then is desired?
त्वादृशस्य तु दृष्ट्यैव क्षुब्धता जायते मुधा । आलोक्य राजमहिषीं मनो मदमयीं यथा
But for one like you, agitation arises merely from perception, just as the mind becomes intoxicated upon seeing the queen.
आत्मना तव सम्बन्धश् चेत् तत् कर्त्र् असि सुन्दर । किं तु नास्यासि सम्बन्धः कुसुमस्योपलो यथा
If you think you have a connection with the self, then you are the doer, O beautiful one; but truly, you have no connection, just as a stone has none with a flower.
द्वितीयेन समं यैषा तत्ता तद्भावतैकता । सा सम्बन्धगतिः प्रोक्ता प्राग्द्वित्वाद् अधुनैकता
When this (connection) is together with a second, it is called the movement of relation; previously there was duality, now there is oneness.
नानाप्रकाररचना नानारूपक्रियामुखी । सुखदुःखदशाहेतुस् सा चानेकविधा स्मृता
It is said to be of many kinds, composed in various ways and manifesting in diverse forms and actions, the cause of states of pleasure and pain.
सम्बन्धस् समयोर् दृष्टस् तथार्धसमयोर् अपि । सुविलक्षणयोश् चान्यस् तस्मिन् सति जगत्त्रये
Connection is observed between times, as well as between half-times, and also between two entirely distinct things; when that exists, the three worlds arise.
द्रव्यान्तरगुणं द्रव्याण्य् आश्रयन्ति बहून्य् अलम् । शशिशैत्यं यथौषध्यो यथोष्माणं महाशिलाः
Many substances indeed take on the qualities of other substances, just as medicinal herbs acquire the coolness of the moon, or great stones acquire heat.
इत्थं यदि तु सम्बन्धो भवतः परमात्मना । अस्तु तत् संसृतेर् बीजम् अन्योऽन्यगुणसङ्करः
Thus, if there is indeed a connection between you and the Supreme Self, let it be; that is the seed of transmigration, the intermingling of each other's qualities.
मनोमनननिर्माणकलातीतात्मनात्मना । ईदृशो ऽस्ति न सम्बन्धस् तवेन्द्रियगणाणुना
But for you, whose nature is beyond mind, thought, creation, and time, there is no such connection with the aggregate of sense-atom elements.
अन्यश् च दृश्यते लोके सम्बन्धस् समयोस् स्फुटः । यथा ज्वलनयोर् ऐक्ये तेजसोः पयसोर् अपि
Another kind of connection is clearly seen in the world, between times, as when two flames unite, or between fire and water.
मनोमनननिर्माणकलातीतात्मनाणुना । ईदृशो ऽपि न सम्बन्धस् तवेन्द्रियगणात्मना
Yet, for you, whose nature is beyond mind, thought, creation, and time, there is not even such a connection with the essence of the sense-group.