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?
संविदश् च्यवनं दुःखं संविदो मा च्युतो भव । एतावतैकध्यानेन नित्यध्यानो भवात्मदृक्
Falling away from consciousness is suffering; do not fall away from consciousness. By this single-pointed meditation, become ever-meditative, beholding the Self.
अभावे दुःखदस्यान्तर् दृश्यादृश्यस्य वस्तुनः । सङ्कल्पोन्मुखतां विद्धि दुःखदां संविदश् च्युतिम्
Know that when the painful inner presence of visible and invisible things ceases, the mind inclines toward imagination, which brings suffering, and this is the fall of consciousness.
जडेषूपलभेदेषु मनोदेहेन्द्रियादिषु । कीदृशी कर्तृता चित्त कथं व्योम्नि वनं भवेत्
In the inert perceptions of mind, body, senses, and so on, what kind of agency does the mind possess, and how could a forest exist in the sky?
निरस्तकलनापङ्के मननध्वंसरूपिणि । न चैवात्मनि कर्तृत्वं सम्भवत्य् अम्बराङ्गवत्
When the mire of conceptualization is removed and thought is destroyed, there is no possibility of agency in the self, just as there is none in the expanse of the sky.
अयं केवलम् आत्मैव नानानानातयात्मनि । स्फुरत्य् अब्धिर् इवाम्भोभिर् मुधा लोकः कदर्थितः
This is only the Self shining forth in the Self, not many or not-one; like the ocean appearing through its waters, the world is deluded in vain.
आभासमात्रे सर्वस्मिन् स्फुरत्य् अस्मिंश् चिदात्मनि । द्वितीया नास्ति कलना तप्ताङ्गार इवाम्बुधौ
In this consciousness-self, everything shines as mere appearance; there is no second conceptualization, like a heated coal in the ocean.
कलनारहिते देवे देहे मनसि वा जडे । संवित् संवेद्यनिर्मुक्ता सारा सुन्दर नेतरत्
Where there is no conceptualization—in the divine, in the body, or in the inert mind—consciousness is free from objects of knowledge, pure, beautiful, and nothing else.
इदम् अन्यद् इदं चान्यच् छुभं वाशुभम् एव वा । इति सङ्कल्पना नास्ति यथा नभसि काननम्
There is no thought such as 'this is different, that is different, this is auspicious or inauspicious,' just as there is no forest in the sky.
संवेद्यरहितं संविन्मात्रम् एवेदम् आततम् । तत्रायम् अहम् अन्यो ऽयम् इति सङ्कल्पना कथम्
Here, only pure consciousness, devoid of objects, is spread out; how could there be the notion 'I am this, he is another' in that?
अनादिमति नीरूपे सर्वगे विततात्मनि । आरोपयेत् कः कलनाम् ऋग्वेदं व्योम्नि को लिखेत्
Who could impose distinctions upon the beginningless, formless, all-pervading, expansive Self? Who could inscribe the Rigveda upon the sky?