इन्द्रियाणीन्द्रियार्थाख्यं विद्धि संवेदनं स्वकम् । सम्पन्नं च यथा तत् ते प्रोक्तम् आद्यमनस्स्थितौ
Know that the senses and their objects are its own awareness; and as that awareness is complete, it has been described to you as existing in the original state of mind.
शुद्धा संवित् संविदन्ती संवेदनम् अनिन्दितम् । अतो ऽहंवेदनाद् अन्तर् जीवं पुर्यष्टकं त्व् इता
Pure consciousness, being aware, is faultless awareness; from this inner knowing of 'I am,' the individual soul, the eightfold city, arises.
न त्व् एकत्वाद् अनन्तत्वाद् अवेद्यत्वाद् अनामया । अनन्यत्वाद् अनेकत्वाद् अशून्यत्वात् परा स्थितिः
But the supreme state is not characterized by oneness, by infinitude, by being unknowable, by freedom from affliction, by non-otherness, by multiplicity, nor by emptiness.
चेत्यादि बुध्यते किञ्चिन् न मनस्तां च गच्छति । न च जीवत्वम् आयाति न च पुर्यष्टकात्मिका
Something is perceived as an object of cognition, but the mind does not reach that state; nor does it attain the condition of being alive, nor is it composed of the subtle body.
नाविद्यादिविलासो ऽस्ति सो ऽस्ति नास्तीव यस् सदा । परमात्मेति कथितो मनष्षष्ठेन्द्रियातिगः
There is no play of ignorance and the like; that which always exists is neither existent nor non-existent. This is called the Supreme Self, which is beyond mind and the six senses.
तस्मात् सम्पद्यते जीवश् चिन्मूर्तिर् मननात्मकः । भ्रमः केवलम् इत्य् आद्य उपदेशाय गीयते
Therefore, the individual soul, which is of the nature of consciousness and thought, is said to arise; but this is only a delusion, taught at first for the sake of instruction.
यतः कुतश्चित् सम्पन्ने त्व् अविद्यामय आमये । उपदेश्योपदेशेन प्रविलीने विचारणात्
When, from wherever, the disease composed of ignorance arises, and by means of instruction and teaching it is dissolved through inquiry,
प्रशान्तसकलाचारं ज्ञानं तद् अवशिष्यते । यत्राकाशम् अपि स्थूलम् अणाव् इव सुराचलः
Then, knowledge alone remains, with all activity stilled; where even gross space stands as if a mountain in an atom.
यत्रोद्यदाचारम् अपि सद् अप्य् असद् अवस्थितम् । जगज् ज्ञविषयं पङ्काद् इव तिष्ठति निर्मितम्
Where even the slightest activity, though present, is as if absent; and the world, as an object of knowledge, stands as if constructed, like mud in a swamp.
असन्मयम् अविद्याया रूपम् एतावद् एव हि । यद् वीक्षिता सती नूनं नश्यत्य् एव न दृश्यते
The very form of ignorance is only this much: when it is observed, it surely perishes and is not seen.
आलोकितं नाम कथम् अवस्तु किल लभ्यते । प्रयत्नेनापि सम्प्राप्तं मृगतृष्णाम्बु केन वा
How can something unreal ever be obtained merely by seeing it? Even with effort, who has ever acquired the water of a mirage?
असद् एव सदैवासद् अज्ञानाद् अस्य सत्यता । ज्ञानाद् यथास्थितं वस्तु दृश्यते नश्यति भ्रमः
The unreal always remains unreal; only through ignorance does it appear as real. When true knowledge arises, things are seen as they truly are, and the delusion is destroyed.
अविद्याया विचाराय जीवपुर्यष्टकादिका । अप्य् अत्यन्तम् असत्यायाः कल्पना कल्पितात्मनि
For the sake of examining ignorance, concepts such as the eightfold subtle body and the individual soul are imagined, though they are utterly unreal, being mere projections upon the imagined self.
तस्मात् तदुपदेशाय सेयं जीवादिकल्पना । कृता शास्त्रैः प्रबोधाय तां त्वम् एकमनाश् शृणु
Therefore, for the purpose of instruction, this notion of the individual soul and so on has been presented in the scriptures to awaken understanding; now, listen to it with focused mind.
जीवत्वम् इव सम्प्राप्ता पुर्यष्टकपदे स्थिता । कलाकलङ्करहिता चितिर् आचेतनोन्मुखी
Consciousness, devoid of qualities and impurities, appears as if it has attained individuality and abides in the state of the eightfold subtle body, though it is inclined toward the insentient.
यद् यथा भावयत्य् आशु तत् तथानुभवत्य् अलम् । सत्यं भवत्व् असत्यं वा बालेव निशि यक्षकम्
Whatever one intensely imagines, that alone is swiftly experienced, whether real or unreal—just as a child sees a ghost at night.
पञ्चतन्मात्रकलनास् सा भावयति यत्र याः । तत्रात्मनि तथारन्ध्रास् ताः पश्यति तथोदिताः
Wherever consciousness forms the notions of the five subtle elements, there, within itself, it perceives those very channels as they arise.
ताभ्य एव समुत्पन्नं बहिस्स्थं भूतपञ्चकम् । पश्यत्य् अनन्यद् अन्याभं शाखाशतम् इवाङ्कुरः
From these alone arises the external fivefold elements, which it perceives as not different from itself, just as a hundred branches emerge from a single sprout.
इदम् अन्तर् इदं बाह्यम् इति निश्चयवांस् ततः । जीवो यथा यद् आदत्ते तत् तथा द्रढयत्य् अलम्
When the living being holds the conviction, 'this is inner, this is outer,' whatever it accepts, it firmly establishes as such.
रश्मिजालम् इवेन्दोर् यद् आत्मनः प्रतिभासनम् । बाह्यस्पर्शतया तेन तद् एवाशूररीकृतम्
Just as the moon's rays appear to arise from itself, so too, whatever manifests from the self is quickly made external through the sense of outer contact.
मरिचस्येव यत् तैक्ष्ण्यं शून्यत्वम् इव खस्य यत् । आत्मनो वेदनं तेन तद् एवान्यद् इवाश्रितम्
As the sharpness belongs to a mirage, and emptiness to the sky, so too, the self's own awareness is taken as something other, though it is only itself.
अत्रैव निश्चयं बुद्ध्वा नियमस् सुदृढीकृतः । अनेनेत्थम् अनेनेत्थं भाव्यम् इत्य् अविखण्डितम्
Having discerned this certainty here, one establishes discipline firmly, deciding, 'Let it be thus, let it be thus,' without wavering.
स्वभावेतरनामासौ स्वसङ्कल्पनियामकः । क्वचित् कदाचिद् भवति स्वभावेनैव नान्यथा
This is called by another name, but it is governed by one's own intention; sometimes, somewhere, it happens by its own nature, never otherwise.
आत्मनैवेदम् अखिलं सम्पन्नं द्वैतम् अद्वयम् । षण्डो मधुरसेनेव मृदेव च महाघटः
All duality and non-duality are accomplished by the self alone, just as a eunuch is sweetened by syrup, or a great pot is made of clay.
सन्निवेशविकारादि देशकालादिसम्भवात् । सम्भवत्य् अत्र न त्व् ईशे देशकालाद्यसम्भवात्
Arrangement, transformation, and the like arise from the presence of space, time, and so on; but here, they do not occur, for space, time, and the rest are absent.
इतः पुष्पम् इतः पत्त्रम् अहम् इत्य् उदितो यथा । षण्डे स्वात्मनि वासन्तो रसो ऽद्वित्वे द्वितां हरन्
Just as one says, 'Here is a flower, here is a leaf, I am,' so in the eunuch's own self, spring's flavor brings duality into non-duality, removing the sense of difference.
इतः पटम् इतः कुड्यम् अहम् इत्य् उदितस् तथा । सर्गात्मन्य् आत्मनि ब्रह्म निर्द्वन्द्वे द्वित्वम् आहरत्
Here is cloth, here is a wall, and thus arises the notion of 'I'; in the Self, which is the essence of creation, in Brahman, which is beyond duality, duality is imagined.
अद्याङ्कुरो ऽहम् अद्यार्करुग् अहं त्व् अद्य वारिदः । यथेति तिष्ठत्य् अब्भागस् तथात्मा सदसद्वपुः
Today I am a sprout, today I am the sun's ray, today I am a cloud; just as water takes various forms, so too does the Self appear as existence and non-existence.
इति भाव्यम् अनेनेत्थम् इति सर्वेश्वरेरितम् । क्रमं खण्डयितुं लोके कस्य नामास्ति शक्तता
Thus it is to be contemplated, as declared by the Lord of all; who in this world has the power to break the sequence of events?
आदर्शे स्वच्छ आकारो नैव स्वः प्रतिबिम्बति । व्यतिरेकासम्भवतः कचत्य् एव तु केवलम्
In a clear mirror, one's own form does not reflect by itself; because distinction is impossible, only the shining remains.