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?
नित्योदिते सकलवस्तुपदार्थसारे देवे स्थिते भरितनिर्भरभूरिदिक्कम् । आत्मन्य् असत् त्वम् इति साधु गते ऽमलत्वात् क्षीणौ सुखासुखलवौ मम वै समोहम्
When the ever-radiant, essence of all things stands as the divine, filling and overflowing every direction, then, with the Self established in purity and the notion of 'you are unreal' firmly set, the traces of pleasure and pain are exhausted, and my delusion is ended.
भूयो मुनिवरो धीरो धिया धवलयेद्धया । स्वम् इन्द्रियगणं गुप्तं बोधयाम् आस साध्व् इदम्
Once again, the noble and steadfast sage, with pure intellect, gently awakened his own guarded group of senses, instructing them well.
तवेन्द्रियगण स्वार्थं शृणु वक्ष्याम्य् अतिस्फुटम् । श्रुत्वा तद्भावताम् एत्य परां निर्दुःखतां व्रज
O group of senses, listen clearly as I explain your true purpose; hearing this, attain that state and reach supreme freedom from suffering.
भवताम् आत्मसत्तैका दुःखायैवानपायिनी । असत्याम् आत्मनस् सत्तां तद् भवन्तस् त्यजन्त्व् इति
Your existence is solely rooted in the Self, and is inseparable from sorrow; when the existence of the Self is absent, you must abandon that being.
मदीयेनोपदेशेन सत्तैषा भवतां क्षयम् । गतैवेति स्फुटं मत्तो यूयं ह्य् अज्ञानसम्भवाः
By my instruction, this existence of yours will cease; understand plainly from me that you arise only from ignorance.
स्वसत्तास्फुटतैवातिदुःखाय तव चित्तक । तप्तक्वाथे जतूल्लासो दाहायैव स्वपार्श्वयोः
The very clarity of your own existence, O mind, is the cause of your intense suffering; just as the bubbling of resin in boiling water brings only burning to its own sides.
पश्य त्वयि सति भ्रातर् जडकल्लोलसङ्कुलाः । विशन्ति कालजलधिं संसारसरितां गणाः
See, brother, when you exist, crowds of waves thick with dullness enter the ocean of time—the rivers of worldly existence.
पतन्त्य् अहमहमिकाविहितान्योऽन्यवेल्लनाः । कुतो ऽपि दुःखावलयो धारा आसारगा इव
Waves of suffering, set in motion by ceaseless ego and mutual agitation, fall from somewhere like streams of a heavy downpour.
परिस्फुरत्य् अपर्यन्ता हृदयोन्मूलनोद्यता । आक्रन्दकारिणी क्रूरा भावाभावविषूचिका
A relentless, boundless cholera of being and non-being stirs, rising to uproot the heart, cruel and causing cries of anguish.
कासश्वासरणद्भृङ्गे कलेवरजरद्द्रुमे । विकसत्य् अमलोद्द्योता जरामरणमञ्जरी
On the decaying tree of the body, where cough and breath are like humming bees, the pure and radiant cluster of old age and death blooms.