भागो ऽहम् इति को ऽप्य् एष प्रत्येकम् उदितश् चितेः । कोटिकोट्यंशकलितः क इवैनं प्रति ग्रहः
This sense of 'I am a part' arises individually in consciousness; divided into countless fragments, who can grasp it?
विकल्पभेदे स्फुरिते संवित्सारमयात्मनि । वैचित्र्येणाविचित्रे ऽपि किम् एकत्रापि वो ग्रहः
When distinctions of thought arise in the self composed of pure consciousness, even amid diversity and non-diversity, what grasp can you have in one place?
अपृथग्भूत एवैष पृथग्भूत इव स्थितः । पृथग् अब्धिर् अपर्यन्तो नाहम् इत्य् अवगच्छति
This remains as not separate, yet appears as if separate; like an endless ocean, it does not perceive 'I am not.'
यथेहाहं तथेहासि घटादीहास्ति मर्कटः । खम् इहैवं तथाम्ब्वादि किम् अहन्तां प्रति ग्रहः
Just as I am here, so are you here; the pot is here, the monkey is here, space is here, water and so on are here—what grasp is there of 'I-ness'?
इति ज्ञानाद् विभागस्य यो द्वैतस्य परिक्षयः । त्यागस् सङ्कल्पजालानाम् असंसङ्गस् स कथ्यते
Thus, from knowledge comes the end of division, the cessation of duality; the abandonment of webs of thought, this is called non-attachment.
समस्तकल्पनाजालस्येश्वरैकत्वभावनम् । गलितद्वैतनिर्भासम् एतद् एवेश्वरार्पणम्
The contemplation of the oneness of the Lord amidst all webs of imagination, with duality dissolved and only unity shining forth, this alone is offering to the Lord.
अभेदवशतो भेदो नाम्नैवैषां चिदात्मनि । बोधात्माखिलशब्दार्थं जगद् एकं न संशयः
Because of the inherent unity, what appears as difference is only in name within the consciousness-self; the meaning of all words is rooted in awareness, and the world is truly one—there is no doubt.
अहम् आशा जगद् अहं खम् अहं कर्म चाप्य् अहम् । कालो ऽहम् अहम् अद्वैतं द्वैतं चाहम् अहं जगत्
I am hope, I am the world, I am space, I am action, and I am also time; I am non-duality, I am duality, and I am the world itself.
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु । माम् एवैष्यसि मत्वैवम् आत्मानं मत्परायणः
Let your mind be absorbed in me, be devoted to me, worship me, and bow to me; by understanding thus and dedicating yourself to me, you will surely come to me.
द्वे रूपे तव देवेश परं चापरम् एव च । कीदृशं तत् कदा रूपं तिष्ठाम्य् आश्रित्य सिद्धये
O Lord of gods, you have two forms: the transcendent and the non-transcendent; what are those forms, and at what time do I abide in them for the attainment of perfection?
सामान्यं परमं चैव द्वे रूपे विद्धि मे ऽनघ । पाण्यादियुक्तं सामान्यं शङ्खचक्रगदाधरम्
O sinless one, know that I have two forms: the common and the supreme; the common form is endowed with hands and other limbs, holding the conch, discus, and mace.
परं रूपम् अनाद्यन्तं यन् ममैकम् अनामयम् । ब्रह्मात्मपरमात्मादिशब्दैर् एतद् उदीर्यते
My supreme form is without beginning or end, unique and free from affliction; it is referred to by words such as Brahman, self, supreme self, and others.
यावद् अप्रतिबुद्धस् त्वम् अनात्मज्ञतया स्थितः । तावच् चतुर्भुजाकारदेवपूजापरो भव
As long as you remain unawakened, lacking knowledge of the self, continue to worship the deity with four arms; be devoted to such worship.
तत्क्रमात् सम्प्रबुद्धस् त्वं ततो ज्ञास्यसि तत् परम् । मम रूपम् अनाद्यन्तं येन भूयो न जायसे
Then, gradually awakened, you will know that supreme form of mine which is without beginning or end, by which you are not born again.
यदि वा वेद्यविज्ञातो भवांस् तद् अरिमर्दन । तं ममात्मानम् आत्मानम् आत्मनश् चाशु संश्रय
If you have understood the knowable, O destroyer of enemies, then quickly take refuge in my Self, the Self of your own self.
इदं चाहम् इदं चाहम् इति यत् प्रवदाम्य् अहम् । तद् एतद् आत्मतत्त्वं तन् मुहुर् व्यपदिशाम्य् अलम्
Whenever I declare, 'This I am, this I am,' that is the essence of the Self; I repeatedly point to this, and that is sufficient.
मन्ये साधो प्रबुद्धो ऽसि पदे विश्रान्तवान् असि । सङ्कल्पैर् अवमुक्तो ऽसि सत्यैकात्ममयो भव
I consider you, O noble one, to be awakened; you have found rest in the supreme state, you are freed from all notions, and you are composed of the one true Self.
सर्वभूतस्थम् आत्मानं सर्वभूतानि चात्मनि । पश्य त्वं योगयुक्तात्मा सर्वत्र समदर्शनः
See the Self abiding in all beings and all beings within the Self; with a mind joined to yoga, perceive everything with equal vision.
सर्वभूतस्थम् आत्मानं यो भजत्य् ऐक्यम् आस्थितः । सर्वथा वर्तमानो ऽपि न स भूयो ऽभिजायते
Whoever worships the Self established in all beings, holding to unity, though acting in every way, is not born again.
एकत्वं सर्वशब्दार्थ एकशब्दार्थ आत्मता । आत्मापि च न सन् नासद् गतो यस्याशु तत् स सत्
Oneness is the meaning of all words, the meaning of the word 'one' is the Self; and the Self is neither existent nor non-existent—whoever attains this quickly, that is the truth.
त्रैलोक्यचेतसाम् अन्तर् आलोको यः प्रकाशजः । अनुभूतिम् उपारूढस् सो ऽयम् आत्मेति निश्चयः
The inner light that arises from illumination within the minds of the three worlds, when fully experienced, is certainly the Self.
त्रैलोक्यपयसाम् अन्तर् यो रसानुभवस् स्थितः । गव्यानाम् अब्धिजानां च सो ऽयम् आत्मास्मि भारत
The one who abides in the experience of the essence within the waters of the three worlds, among cows, among those born from the ocean—this is the Self, O Bharata, and I am that.
अन्तस् सर्वशरीराणां यस् सूक्ष्मो ऽनुभवस् स च । मुक्तो ऽनुभवनीयेन सो ऽयम् आत्मास्मि सर्वगः
That subtle experience which is within all bodies, and which is free from what can be experienced—this all-pervading self am I.
समग्रपयसाम् अन्तर् यथा घृतम् अवस्थितम् । तथा सर्वपदार्थानां देहानां च स्थितः परः
Just as clarified butter is present within all kinds of milk, so too the supreme dwells within all objects and bodies.
सर्वाम्भोनिधिरत्नानां सबाह्याभ्यन्तरे यथा । तेजस् तथास्मि देहानाम् असंस्थित इव स्थितः
As fire exists both inside and outside all gems of the ocean, so do I abide in bodies, appearing as if not established, yet established.
यथा कुम्भसहस्राणां सबाह्याभ्यन्तरे नभः । जगत्त्रयशरीराणां तथात्माहम् अवस्थितः
As space is present inside and outside thousands of jars, so am I, the self, established in the bodies of the three worlds.
मुक्ताफलशतौघानां तन्तुः प्रोतवपुर् यथा । तथाहं देहलक्षाणां स्थित आत्मास्म्य् अलक्षितः
Just as a thread runs through and supports hundreds of pearls, so do I, the self, remain unseen while abiding in countless bodies.
ब्रह्मादौ तृणपर्यन्ते पदार्थनिकुरुम्बके । सत्तासामान्यम् एतद् यत् तम् आत्मानम् अजं विदुः
From Brahma down to a blade of grass, in the multitude of objects, that which is the common essence of existence—know that unborn self to be so.
तद् ईषत्स्फुरिताकारं ब्रह्म ब्रह्मैव तिष्ठति । अहन्तादि जगत्तादि क्रमेण भ्रमकारिणा
That Brahman, with a form that slightly vibrates, alone remains; through the sequence of 'I'-sense and world-sense, it brings about delusion.
आत्मैवेदं जगद्रूपं हन्यते हन्ति चात्र किम् । शुभाशुभैर् जगद्दुःखैः किम् अस्यार्जुन लिप्यते
This world is only the self; what is destroyed or what destroys here? By the joys and sorrows of the world, O Arjuna, how can that be tainted?