घटो ब्रह्म पटो ब्रह्म ब्रह्माहम् इदम् आततम् । अतो रागविरागाणां मुधैव कलनैव का
The pot is Brahman, the cloth is Brahman, I am Brahman—this all is pervaded by Brahman; therefore, what sense is there in conceiving attachment or detachment?
मरणब्रह्मणि स्वैरं देहब्रह्मणि सङ्गते । दुःखिता नाम केव स्याद् रज्जुसर्पभ्रमोपमा
In the death of Brahman, or in the union of Brahman as the body, who could be called 'unhappy'? It is like the illusion of a snake in a rope.
सम्भोगादौ सुखे ब्रह्मण्य् आस्थिते देहब्रह्मणि । सम्पन्नम् एतन् म इति मुधा स्यात् कलना कुतः
When Brahman abides in pleasure at the beginning of enjoyment, and Brahman is united as the body, the notion 'this happiness is mine' is vain—how can there be any such conception?
वीच्यम्भसोस् स्पन्दवतोर् न स्तस् त्वन्मन्मती यथा । त्वत्तामत्ते तथा न स्तो ब्रह्मणि स्पन्दरूपिणि
Just as there are not two separate vibrations in a wave and water, so too, in you, O mind, there are not two in Brahman, which is of the nature of vibration.
यथावर्ते मृते तोये न किञ्चिन् म्रियते क्वचित् । मृते ब्रह्मत्वम् आयाते देहब्रह्मणि वै तथा
Just as nothing perishes anywhere when water in a whirlpool dries up, so too, when the body attains Brahmanhood, nothing is lost.
यथा चलाचले तोये त्वत्तामत्ते न तिष्ठतः । तथा जडाजडे रूपे न स्थिते परमात्मनि
Just as movement and stillness do not remain in water when its essence is gone, so too, inertness and consciousness do not persist in the Supreme Self.
कटकत्वं यथा हेम्नो यथावर्तो जलस्य च । तदतद्भावरूपेयं तथा प्रकृतिर् आत्मनः
Just as the property of being a bangle belongs to gold, and a whirlpool to water, so too, the nature of the Self is shaped by both its own and not its own forms.
इदं हि भूतं जीवात्म जडरूपम् इदं भवेत् । इत्य् अज्ञातात्मनो मोहो न तु ज्ञातात्मनः क्वचित्
This is indeed the element, the individual self; this is its inert form. Such delusion arises from ignorance of the Self, never from knowledge of the Self.
अज्ञस्य दुःखौघमयं ज्ञस्यानन्दमयं जगत् । अन्धं भुवनम् अन्धस्य प्रकाशं तु सचक्षुषः
For the ignorant, the world is full of suffering; for the wise, it is full of bliss. The world is darkness for the blind, but light for those with sight.
जगद् एकात्मकं ज्ञस्य जडस्य द्वैतदुःखदम् । शिशोर् एव स्फुरद्यक्षा निशा पुंसस् तु केवला
For the wise, the world is of one essence; for the inert, it brings the pain of duality. Night is lively for a child whose senses are awake, but for a man, it is simply night.
अस्मिन् ब्रह्मघने नित्यम् एकस्मिन् सर्वतस् स्थिते । न किञ्चिन् म्रियते राम न च किञ्चन जीवति
In this dense, all-pervading Brahman, eternally established everywhere, nothing dies, O Rama, nor does anything truly live.
यथोल्लासविलासेषु न नश्यति न जायते । तरङ्गादि महाम्भोधौ भूतवृन्दं तथात्मनि
Just as waves and other forms neither perish nor arise in the great ocean during its play and delight, so too, the multitude of beings in the Self.
इदं नास्तीदम् अस्तीति भ्रान्तिनाम्नात्मनात्मनि । शक्तिर् निर्हेतुकैवान्तस् स्फुरति स्फटिकांशुवत्
The power named delusion, which asserts 'this is not, this is,' shines forth within itself without any cause, like the rays in a crystal.
जगच्छक्त्यात्मनात्मैव ब्रह्म स्वात्मनि संस्थितम् । तरङ्गकणजालेन पयसीव पयोघनम्
The world, which is the power of the Self, is nothing but Brahman established in itself, like a mass of water appearing as a collection of waves and droplets.
शरीरनाशेन कथं ब्रह्मणो मृतधीर् भवेत् । ब्रह्मणो व्यतिरिक्तं हि न शरीरादि विद्यते । पयसो व्यतिरेकेण तरङ्गादि यथार्णवे
How can one whose mind is dead become Brahman by the destruction of the body? For apart from Brahman, there is no body or anything else, just as apart from water, there are no waves or the like in the ocean.
यः कणो या च कणिका या वीची यस् तरङ्गकः । यः फेनो या च लहरी तद् यथा वारि वारिणि
Whatever is a drop, a particle, a wave, a ripple, a foam, or a surge—all of these are, in whatever way, water within water.
यो देहो या च कलना यद् दृश्यं यौ क्षयाव्ययौ । येहा या रचना यो ऽर्थस् तत् तथा ब्रह्म ब्रह्मणि
Whatever is the body, whatever is a modification, whatever is seen, whatever is perishable or imperishable, whatever is effort, whatever is formation, whatever is an object—all these are, in the same way, Brahman within Brahman.
संस्थानरचना चित्रा ब्रह्मणः कनकाद् इव । नान्यरूपा विमूढानां मुधैव द्वित्वभावनम्
The various forms and arrangements are but Brahman, like ornaments of gold; the notion of duality is vain and belongs only to the deluded.
मनो बुद्धिर् अहङ्कारस् तन्मात्राणीन्द्रियाणि च । ब्रह्मैव सर्वं नान्यात्म सुखदुःखादि विद्यते
Mind, intellect, ego, the subtle elements, and the senses—all are only Brahman; there is nothing else, nor is there anything like pleasure or pain apart from it.
अयं सो ऽहम् अयं च त्वम् इत्याद्यर्थोत्थया गिरा । शब्दः प्रतिश्रवेणाद्राव् इवात्मात्मनि जृम्भते
The word that arises from meanings such as 'this is I' and 'this is you' expands within the Self, like an echo resounding in a mountain.
ब्रह्मैवाज्ञातम् अज्ञत्वम् अभ्यागतम् इव स्थितम् । तथा हि दृश्यते स्वप्नचेतसात्मात्मना मृतः
Brahman itself, when not known, appears as ignorance, as if it has arrived and remains so; for thus it is perceived by the mind in dream, as the self within the self, as if dead.
अभावितं ब्रह्मतया ब्रह्माज्ञानमयं भवेत् । अभावितं हेमतया यथा हेमैव मृद् भवेत्
When not realized as Brahman, Brahman becomes a mass of ignorance; just as, when not recognized as gold, gold may be regarded as mere clay.
ज्ञातं ब्रह्मतया ब्रह्म ब्रह्मैव भवति क्षणात् । ज्ञातं हेमतया हेम हेमैव भवति क्षणात्
Known as Brahman, Brahman instantly becomes Brahman; known as gold, gold instantly becomes gold.
ब्रह्मात्मा सर्वशक्तिर् हि यद् यथा भावयत्य् अलम् । निर्हेतुकं स्वयं शक्त्या तत् तथाशु प्रपश्यति
The Self, which is Brahman, is all-powerful; whatever it conceives, by its own power, without any cause, it immediately perceives as such.
अकर्मकर्तृकरणम् अकारणम् अनामयम् । स्वयंप्रभु महात्मैतद् ब्रह्म ब्रह्मविदो विदुः
That Brahman, which is the great Self, is actionless, non-agent, without instruments, without cause, and free from affliction; the knowers of Brahman know it as self-governing.
अपरिज्ञातम् अज्ञानम् अज्ञानम् इति कथ्यते । परिज्ञातं भवेज् ज्ञानम् अज्ञानपरिनाशनम्
What is not known is called ignorance; when it is known, it becomes knowledge, which destroys ignorance.
बन्धुर् एवापरिज्ञातो ह्य् अबन्धुर् इति कथ्यते । परिज्ञातो भवेद् बन्धुर् अबन्धुभ्रमनाशनात्
What is not recognized as friend is called not-friend; when recognized, it becomes friend, dispelling the delusion of non-friendship.
इदं त्व् अयुक्तम् इत्य् अन्तर् ज्ञाते सोदेति भावना । तस्माद् अयुक्ताद् वैरस्याद् यया किल विरज्यते
But within, when something is known, the thought arises: 'This is not proper'; thus, from what is improper and distasteful, one indeed turns away.
द्वैतं त्व् असत्यम् इत्य् अन्तर् ज्ञाते सोदेति भावना । तस्माद् द्वैतात् सुवैरस्याद् यया किल विरज्यते
When it is inwardly known that duality is unreal, then the disposition arises by which one becomes truly disenchanted with duality.
अयं नाहम् इति ज्ञाते स्फुटं सोदेति भावना । मिथ्याहङ्कारतादात्म्याद् यया नूनं विरज्यते
When it is realized, 'This is not myself,' then the clear disposition arises by which one is certainly freed from false identification with the ego.