अनात्मन्य् आत्मताम् अस्मिन् देहादौ दृश्यजालके । त्यक्त्वा सत्त्वम् उपारूढो गूढस् तिष्ठ यथासुखम्
Attributing selfhood to what is not the self, in the body and other objects seen as a net, having abandoned this, ascend to serenity and remain concealed as you please.
कुचकोटरसंसुप्तं विस्मृत्य जननी सुतम् । यथा रोदिति पुत्रार्थं तथात्मार्थम् अयं जनः
Just as a mother, forgetting her child asleep in her bosom, cries out for her son, so do people lament for the sake of the self.
अजरामरम् आत्मानम् अबुद्ध्वा परिरोदिति । हा हतो ऽहम् अनाथो ऽहं नष्टो ऽस्मीति जनो मुधा
Not knowing the self as ageless and immortal, people cry out in vain, 'Alas, I am ruined, I am helpless, I am lost!'
देशकालक्रियाभेदे देहस्थे मरणाभिधे । लोको ऽनुशोचत्य् आत्मानम् अहो नु खलु मूढता
When the body, which is subject to differences of place, time, and action, is called 'death', people grieve for the self—how great indeed is their folly!
देशकालक्रियाभेदं यदि देहो ऽनुधावति । तद् अनादेर् अनाशस्य किम् अस्यागतम् आत्मनः
If the body pursues distinctions of place, time, and action, what has thus arrived for the beginningless and imperishable Self?
अन्यद् भुक्तं वान्तम् अन्यद् इदं तद् यज् जनव्रजैः । देहस्य नाशिनो नाशे आत्मनाशो ऽनुशोच्यते
One thing is eaten and vomited, another is this—what is mingled among crowds of people; when the perishable body perishes, why is the destruction of the Self lamented?
देहात्मनोर् महीपाल सविकाराविकारयोः । सुवर्णभस्मोपमयोस् सम्बन्धẖ क इवैतयोः
O king, what connection is there between body and Self—one subject to change, the other changeless—like gold and its ashes?
नानाकारविकाराख्यैस् स्वविलासैर् अनन्यगैः । लीलयैव स्वम् आत्मानम् आत्मायं गोपयन् स्थितः
With diverse forms and modifications, its own playful manifestations, not arising from anything else, the Self abides, concealing itself by itself, as its own sport.
सर्गनिर्माणसंहारैर् मिथẖ कारणतां गतैः । अकारणस्वभावेन वित् स्फुरत्य् आत्मनात्मनि
Through creation, maintenance, and dissolution, which mutually become causes, the Self, whose nature is causeless, shines forth in itself as itself.
क्रीडत्य् आत्मा शिशुर् इव सङ्कल्पैर् लीलयोम्भितैः । तृणैर् मणिम् इवात्मानं स्वच्छम् आच्छाद्य चञ्चलैः
The Self plays, like a child, with thoughts that arise in sport, covering its clear nature with restless fancies, as grass might cover a jewel.
स्पन्दप्रभां चिदादित्यḫ प्रसार्यालोककारिणीम् । जगद्दिनानि रचयन् न कदाचन खिद्यते
Spreading the radiance of consciousness, the sun of awareness, which brings illumination, it fashions the days of the world and is never wearied.
स्पन्दमात्रात्मचिद्धातोर् देह एव जगत्क्रमः । सन्निवेशो ऽप्य् अभिन्नात्मा पदार्थस्येव संस्थितः
From the vibration that is the essence of consciousness alone, the order of the world and the body arises; even their arrangement abides as the undivided Self, like the existence of an object.
स्पन्दमात्रात् स्वभावेन चित् करोति जगत्क्रियाम् । संहरत्य् अपरिस्पन्दाद् वार् वीचिरचनाम् इव
By mere vibration, through its own nature, consciousness performs the activity of the world; and by absence of vibration, it withdraws it, just as a wave ceases its formation.
पदार्थान् अविभागेन पश्यन् बुद्ध्यादिवर्जितः । चिन्मात्रबालो रमते सर्गक्रीडनकैस् स्वयम्
Perceiving objects without distinction, free from intellect and the like, the child of pure consciousness delights by itself in the playthings of creation.
बालẖ क्रीडनके जातरतिश् शोचति तत्क्षये । स्वरूपे विस्मृते यद्वत् तद्वद् आत्मेह संसृतौ
Just as a child grieves when its toy is destroyed, having forgotten its own nature, so here the self sorrows in worldly existence, having forgotten itself.
निस्स्पन्दास्पन्दसंवित्तेस् स्वयं सा स्मरणेन चित् । वित्त्वम् अस्या विदुस् स्पन्दं यदि वेद्योन्मुखं च तत्
In the awareness of vibration and non-vibration, by its own recollection, consciousness knows its own wealth; if it knows vibration, then that is said to be fit for knowledge.
अस्पन्दा स्पन्दविद्भ्रान्त्या चिद् विस्मृत्यैव शोचति । झगित्य् अस्पन्दनामानं मोक्षम् एत्योपशाम्यति
By the delusion of knowing vibration, consciousness grieves, having forgotten itself; but quickly attaining the state called non-vibration, it becomes tranquil in liberation.
निजम् अस्पन्दनं तुर्यं जाग्रत्स्वप्नसुषुप्तकैः । आच्छाद्य शोचति मुधा तद् अकृत्वा न शोचति
Covering its own non-vibrational state, the fourth, with waking, dream, and deep sleep, it grieves in vain; not doing so, it does not grieve.
जगज्जालाय चित्स्पन्दा मनोबुद्धीन्द्रियादयः । समुद्यन्ति जलस्पन्दा इवोर्म्योघकणादयः
The movements of consciousness, such as mind, intellect, senses, and so on, arise for the net of the world, like the ripples, waves, and drops that arise from the movement of water.
सङ्कल्पनं हि चित्स्पन्दो ऽस्पन्दो ऽसङ्कल्पनं स्मृतम् । ब्रह्मासङ्कल्पनं विद्धि नकिञ्चिद् इव यच् च तत्
For indeed, conceptualization is the movement of consciousness; non-movement is known as non-conceptualization. Know that Brahman is non-conceptualization, as if it were nothing at all.
यथा वारि परिस्पन्दान् नानाकारं विलोक्यते । तदद्वितीयम् एवैवं चिद्ब्रह्म परिबृंहितम्
Just as the various ripples on water are seen as having different forms, so too is the nondual consciousness-brahman perceived as manifold.
चितो ऽस्पन्दस् त्व् असङ्कल्पस् तत् तुर्यं ब्रह्म तद् भवेत् । तं मोक्षम् आहुस् तस्मिंस् त्वं नृप बद्धपदो भव
The vibration of consciousness is without thought-construction; that is the fourth state, brahman. That is called liberation—abide firmly in that, O King.
सङ्कल्पेन विहीनश् चेत् स्पन्द एव चितेर् नृप । सा तद् अस्पन्दना चित् स्यात् सङ्कल्पस् स्पन्द उच्यते
If consciousness is free from thought-construction, O King, then only its vibration remains; that is the state of non-vibration of consciousness, and thought-construction is called vibration.
संस्थाप्य सङ्कल्पविकल्पमुक्तं चित्तत्त्वम् आत्मन्य् उपशान्तशङ्कः । स्पन्दे ऽप्य् अपस्पन्दचिदीश्वरात्मा स्वस्थस् सुखी राज्यम् इदं प्रशाधि
Establishing the essence of mind, free from the alternatives of thought-construction, within yourself, and with all doubts at peace, even amidst vibration, as the Lord who is consciousness beyond vibration, govern this kingdom, abiding in your own happiness.
सर्गात्मभिर् विभुस् स्पन्दक्रीडितैर् बालवन् निजाम् । सत्तां मोहयतीवान्तस् सावधानो भवात्र भोः
The all-pervading one, through the play of vibrations that are the essence of creation, seems to delude its own being like a child—be attentive here, O friend.
सङ्कल्प्यात्मा स्वयं द्वैतं चिरं शोचति योनिषु । स्वयम् अद्वैतसङ्कल्पात् कालेनायाति निर्वृतिम्
The self, by its own imagination, grieves long in the wombs of duality; by its own nondual resolve, in time, it attains peace.
स्वयम् अस्य तथा शक्तिर् उदेत्य् आबध्यते यथा । स्वयम् अस्य तथा शक्तिर् उदेत्य् आमुच्यते यथा
Its own power arises and binds it as it does; its own power arises and releases it as it does.
न लभ्यते प्रवचनैर् न धिया न तपश्श्रुतैः । यदोदयेच्छाम् आयाति तद् आत्मात्मानम् ईक्षते
It is not attained by discourses, nor by intellect, nor by austerity or study; when the desire for its arising comes, that self beholds itself.
अहो नु चित्रा मायेयं बत विष्वग् विमोहिनी । सर्वाङ्गप्रोतम् अप्य् आत्मा यद् आत्मानं न पश्यति
Ah, how wondrous is this illusion, truly bewildering everywhere; though the Self pervades all, it does not see itself.
दृष्ट्वा सर्वगम् आत्मानम् अनन्तम् अवनीश्वर । निवर्तते शरीरास्था ततो दुẖखैर् न लिप्यते
When one perceives the Self as all-pervading and infinite, O Lord of the earth, he withdraws from bodily existence and is not touched by suffering.