नासौ सुसमनिर्माणो न चार्धसमनिर्मितिः । न विलक्षणनिर्माणस् सम्बन्धः क इवेदृशः
That connection is neither perfectly formed nor even half-formed; nor is it of a distinct kind—what sort of connection could it possibly be?
शशमस्तकशृङ्गेण रसायनमयश् शशी । कथं संश्लिष्यते साधो नित्यं सन्न् असता किल
How could the nectar of the moon be joined to the horn on a rabbit’s head? O noble one, how can what is real ever unite with what is unreal?
नित्यं सदसतोर् ऐक्यं कथम् अक्षगणात्मनोः । प्रकाशजडयोर् मूर्ख सकलङ्काकलङ्कयोः
How could there ever be unity between the real and the unreal, between consciousness and inert matter, between the pure and the impure, between the flawless and the flawed?
द्वयोर् वाप्य् असतोर् एवं सङ्गस् सम्भवतीह कः । शशमस्तकशृङ्गाद्रिशिलाशकलयोर् इव
Or even between two unreal things—how could any association arise, just as there could be none between a mountain peak on a rabbit’s head and a fragment of stone?
शृण्व् इमं निश्चयं चित्त सत्यम् एव मयोच्यते । आत्मना तव सम्बन्धस् स्वप्नेष्व् अपि न विद्यते
Hear this certain truth, O mind: what I say is indeed true—there is no connection between your Self and anything else, not even in dreams.
यद् अनात्ममयं तच् च न सम्भवति कुत्रचित् । आत्मनस् सर्वरूपत्वात् तेन त्वं नासि चित्तक
Whatever is composed of non-Self can never truly exist anywhere, for the Self is all-pervading; therefore, you are not the mind, O mind.
चित्त चेत्यविमुक्तेयं जगज्जालविजृम्भितैः । अहं त्वम् इत्यादिमयी ब्रह्मसत्तैव वल्गति
This world, which unfolds as a web of mind and its objects, is nothing but the radiance of Brahman, manifesting as the notions of 'I' and 'you' and so forth.
सकलकल्पनया स्वसमुत्थया परिवृतो ऽप्य् अभितश् च विवर्जितः । तव न सङ्गम् उपैति शठाकृते हतमनस् सकलामलदृग् विभुः
Though surrounded on all sides by every kind of imagination arising from yourself, you remain untouched by them; you do not come into contact with them, O cunning mind, for you are the sovereign whose vision is free from all stains and whose mind is destroyed.
वीतहव्यो महाबुद्धिर् विन्ध्याद्रौ कन्दरोदरे । क्षुराग्रशितया बुद्ध्या भूयश् चेदं व्यचारयत्
Vītahavya, possessing great wisdom, in the hollow of the Vindhya mountain, again reflected with a mind sharpened like the edge of a razor.
मूर्खेन्द्रियगणाशेषे समग्ररचनान्विते । सर्वसङ्कल्पवलिते सर्वाङ्कुरपरावृते
With all the foolish senses completely present, with the whole structure intact, filled with every kind of thought, and turned away from all sprouts of awakening.
समग्रपरिवारे ऽस्मिन् सर्वनाशे तवोत्थिते । नूनम् एवाभ्युदेत्य् आत्मा तमसीव क्षते रविः
In this situation, with all your companions gathered and total destruction arising from you, surely the Self will emerge, just as the sun appears when darkness is pierced.
नित्योदितो ऽपि भवतो नोदेति परमेश्वरः । रविर् अन्धेक्षणस्येव वासनावलितात्मनः
Even though the supreme Lord is ever present, he does not appear for you, just as the sun does not rise for one whose eyes are blind, for the mind is covered by impressions.
वासनामलसंशान्तौ त्वं समूलं विनश्यसि । ततः प्रकटताम् एति ब्रह्म बृंहितचिद्घनम्
When the impurity of impressions is completely pacified, you are destroyed at the root; then Brahman, the vast mass of consciousness, becomes manifest.
बन्धो हि वासनामात्रं तत्क्षयो मोक्ष उच्यते । वासनारज्जुविच्छेदविलासेनोदितो भव
Bondage is nothing but impressions; their destruction is called liberation. When the rope of impressions is cut, existence arises effortlessly.
इन्द्रियाली विभौ दृष्टे क्षीयते सहवासना । आन्ध्यसङ्कल्पना काले नान्ध्यक्षय इवोदिते
When the sovereign is seen, the swarm of senses, along with impressions, fades away; but when the imagination of blindness persists, blindness does not cease even when the sun rises.
आत्मलाभे क्षयं याति मनष्षष्ठेन्द्रियावली । इन्द्रियावलिनाशे च स्वात्मनात्मोपलभ्यते
When the Self is attained, the chain of mind and the six senses comes to an end; and when the chain of the senses is destroyed, the Self is realized by one's own true nature.
सततं श्रेयसे तस्माद् द्वयम् एव समाचरेत् । आत्मलाभेन्द्रियवशाव् अभ्यासेनैव सिध्यतः
Therefore, one should always practice only these two for the highest good: attainment of the Self and mastery over the senses, which are accomplished through practice alone.
स्वयं गुणसमाहारः क्षीयते दृष्ट आत्मनि । शार्वरो भूतसंरम्भो दिवाकर इवोदिते
When the Self is seen, the collection of qualities naturally diminishes, just as the darkness of night fades away when the sun rises.
यस्मिन् दृष्टे क्षयं याति यस् स तेन सता क्षयी । कथं सम्बन्धम् आयाति चेतनेन जडात्मकः
That by seeing which something perishes, with that the perishing thing is destroyed; how can the insentient, which is of inert nature, come into contact with consciousness?
प्रकाशस्याप्रकाशेन शीतलेनोष्णरूपिणः । जीवता प्रमृतस्येव न सम्भवति सङ्गमः
There can be no union between light and darkness, between cold and heat, or between the living and the dead.
क्व समग्रकलातीतः क्व समग्रकलान्वितः । क्व नित्यस् सम्प्रकाशात्मा क्वानित्यस् तिमिराकृतिः
Where is the one who is beyond all time, and where is the one bound by all time? Where is the eternal, whose nature is pure light, and where is the non-eternal, whose form is darkness?
नित्यम् अस्तमिताकारः क्व नित्योदितचिद्वपुः । क्व चासज्जडमूकान्धः क्व सर्वालोकचिद्घनः
Where is the one whose form is always set, and where is the one whose consciousness is ever risen? Where is the dull, inert, mute, and blind, and where is the mass of consciousness illuminating all?
आत्मेन्द्रियगणैर् युक्त इत्य् अनर्थाय निश्चयः । यावद् अज्ञानम् एवान्तर् बालानाम् एव वल्गति
The notion that the Self is joined with the group of senses and the mind is only a delusion; as long as ignorance remains within, it persists only among the childish.
तज्ज्ञानाम् आत्मना सङ्गो नेन्द्रियाणाम् इति स्थिते । अक्षग्रामे क्षयं याते परमात्ममयं जगत्
When it is established that union belongs to knowledge and the Self, not to the senses, then, when the multitude of senses ceases, the world is seen as pervaded by the Supreme Self.
ययायुक्त्या मुधैषा ते शङ्का स्फुरति पीवरी । आत्मा कलङ्कित इति सा विनष्टाज्ञताधुना
By what mistaken reasoning does this strong doubt arise in you, O fool, that the Self is tainted? That ignorance is now destroyed.
अनिगीर्णविषो मूर्खस् स यातो विषमूर्छनाम् । आत्मेन्द्रियशठैर् युक्त इति येनाश्रितो ऽन्तरम्
The fool who has not digested the poison has entered into a poisoned state; he who relies on the inner Self, united with the six senses, is in the same way affected.
दुःखिष्व् इन्द्रियमूर्खेषु सुखेषूपहतेषु वा । साक्षिणो ऽक्षीणसद्वृत्तेर् आत्मनः किम् इवागतम्
What comes to the witnessing Self, whose noble nature is undiminished, whether the senses are afflicted among the suffering or obstructed among the happy?
चित्तेन्द्रियात्मनां सङ्ग इति नो सम्भवत्य् अलम् । सम्बन्धाभावसंसिद्धौ भोक्तृताकर्तृते कथम्
There is truly no possibility of union among mind, senses, and Self; when the absence of connection is realized, how can there be enjoyer or doer?
नातः कर्ता न भोक्तास्मि न मोक्षो ऽस्ति न बन्धनम् । नाहम् अस्मि न चान्यो ऽस्ति संविदात्मास्त्य् अलेपकः
Therefore, I am not the doer, nor the enjoyer; there is no liberation, nor bondage. I am not; nor is there another. Only the pure consciousness-Self exists.
स एवाहं स एव त्वं स जगत् सो ऽम्बरं स भूः । सर्वं नूनं स एवेति निर्णीते किं विमुह्यसि
I am that; you are that; that is the world, that is the sky, that is the earth. All is certainly that alone—why do you remain confused, once this is determined?