शान्ताशेषविशेषवस्तुविषया सत्यात्मतासत्यतायुक्ताहम्प्रकृतिẖ क्रियेति गदिता नास्तीति निश्चित्य तत् । नास्तीत्य् एतद् अपीह वान्यद् अहम् इत्य् अर्थैर् युतं नास्त्य् अलं तस्माद् अस्तजडाजडाङ्कुरसमुत्सेधासनेनास्यताम्
The peacefulness that is the object of all distinctions, the union of truth and untruth in the self, the nature of 'I am action'—having determined that this does not exist, even the idea 'it does not exist' or anything else here, or 'I am' with meanings, does not exist; therefore, let the sprouting and growth of existence and non-existence, inert and non-inert, be abandoned.
इत्य् उक्तवत्य् अथ मुनौ दिवसो जगाम सायन्तनाय विधये ऽस्तम् इनो जगाम । स्नातुं सभा कृतनमस्करणा जगाम श्यामाक्षये रविकरैश् च सहाजगाम
Having spoken thus, then, as the sage, the day moved toward evening, and the sun set; she went to bathe, performed salutations in the assembly, and departed along with the rays of the sun.
संशान्तभवसम्बन्धम् अरागद्वेशवासनम् । ज्ञस्येन्द्रियाणि स्पन्दन्ते यन्त्रेहापटचित्रवत्
The senses of the wise, whose connection with existence has become tranquil and whose tendencies of attachment and aversion are absent, move as if on their own, like figures on a cloth moved by a puppeteer.
वेष्टितोन्मुक्ततृणवत् तरङ्गवद् अवासनम् । स्पन्दन्ते व्यवहारेषु खरूपा वेद्यवेदिनः
Like grass wrapped and unwrapped, like waves without tendencies, they move in activities, rough in form, as the known and the knower.
अरागद्वेषमननम् ऊर्मिणोर्मिर् अनूर्म्यते । यथा स्वं ज्ञेन युद्धादि कर्म निर्मीयते तथा
A mind free from passion and aversion is undisturbed by the waves of agitation; just as, through knowledge, actions such as battle are undertaken according to one's own nature.
ऊर्मिणोर्माव् अनूर्मित्वं नीते तत्सारम् अक्षतम् । यथाम्ब्व् एवाम्बुसम्पन्नं युक्तं नष्टं न किञ्चन
When the waves are brought to a state of wave-lessness, their essence remains unharmed; just as water, even when united with water, is not lost or diminished in any way.
जीवेनाजीवतां जीवे नीते तत्सारम् अक्षतम् । तथात्मात्मैव सम्पन्नो युक्तं नष्टं न किञ्चन
When the living being is merged into the state of non-living, its essence remains unharmed; likewise, when the self is fully united with the Self, nothing is lost or destroyed.
चिच् चिद् अस्तु पदांशे ऽपि सचेत्या तदधश् च्युता । कदर्थप्राप्यनिर्वाणा भवत्य् अभवनिं गता
Even if consciousness exists in a fragmentary measure, when it descends into the realm of the knowable, having attained what is trivial, it reaches the state of non-being.
चिन्मात्रात्मात्मनिष्ठत्वात् सुखदुẖखे चिनोति नो । असती एव सत्यात्मा मुक्तो व्यवहरन्न् अपि
Because one abides in the pure Self of consciousness alone, one does not experience pleasure or pain; though appearing as unreal, the true Self is liberated even while engaging in worldly affairs.
जीवन्मुक्तत्वम् एतावद् यत् स्थिराभ्यासयोगतः । न सुखाय न दुẖखाय भवेच् चित् प्रतिबिम्बिता
This alone is the state of living liberation: when, through steady practice and yoga, the reflection of consciousness does not become a cause of pleasure or pain.
स्वस्थḫ प्रत्याहृतिवशाच् चेत्यं चेन् न चिनोषि तत् । मुक्त एवास्य् असन्देहं महासमतयानया
If, by the power of withdrawal and self-restraint, you do not grasp the objects of cognition, then you are indeed liberated—without doubt—by this great equanimity.
यद् भोगसुखदुẖखांशैर् अनात्मीकृतपूर्णधीः । आत्मारामो मुनिस् तिष्ठेत् तन् मुक्तत्वम् उदाहृतम्
That is called liberation, when a sage, whose mind is full and not identified with the enjoyments of pleasure and pain, abides delighting in the Self.
व्यवहार्य् उपशान्तो वा गृहस्थो वाथ भिक्षुकः । सशरीरो ऽशरीरो वा भवत्व् एवम्मतिḫ पुमान्
Whether engaged in worldly affairs or at peace, whether a householder or a mendicant, whether with a body or without, let a person be thus-minded.
सुखदुẖखैर् अनालीढा संविद् भवति चेत् समा । असंविद् इव तद् देहो यत् करोति करोतु तत्
If awareness remains untouched by pleasure and pain, it is balanced; let the body act as it will, as if it were without awareness.
मृगतृष्णोपमे देहे ऽविद्यात्मनि तते क्षते । भावाभावभ्रमे ऽसत्ये सुखदुẖखक्रमẖ कुतः
When the body, like a mirage, is wounded in the self of ignorance, in the illusion of existence and nonexistence, how can there be any sequence of pleasure and pain in what is unreal?
चिन्मात्रम् अपनामेदम् अचिदाभम् अनन्तकम् । अतश् चासम्भवद्वेद्यम् आत्मानम् अमलं श्रयेत्
This is nothing but pure consciousness, appearing as endless inertness; therefore, one should rest in the immaculate self, which cannot be known as an object.
जाग्रतो जीवतश् चेत्यचयनाद् अस्खलच्चितेः । स्थितिर् योपलकोशाभा सा तुर्यं सा विमुक्तता
The unwavering mind, established through the gathering of perceptions in waking and living, is like a sheath of light; that is the fourth state, that is liberation.
चिन्मूर्तिस् स्वान्तर् एवेदं स्वसत्तात्मोपकल्पितम् । जगन् मिथ्यानुभवति स्वप्ने छिन्नशिरा इव
This world, experienced as false in a dream like a headless body, is nothing but the form of consciousness, imagined within one's own essence.
यन् मिथ्या तत् क्व सत्यात्म क्व सत्या मरुवारिता । अतो ऽसंवेदनाद् एव भ्रमस्यास्य परिक्षयः
Where is the unreal in the presence of the real self? Where is the real when the desert is blocked? Thus, by non-perception alone, this delusion comes to an end.
अहम् इत्य् एव चयनाज् जगत्संसृतिविभ्रमः । अस्यैवाचयनान् नाहं न जगन् न च विभ्रमः
From the mere accumulation of 'I am,' arises the confusion of world-existence; from the absence of this accumulation, there is no 'I,' no world, and no confusion.
द्रवं स्वम् इव शुद्धाम्बु स्वान्तर्लेखा इवोपलः । स्वम् इक्षुर् इव माधुर्यं चित् स्वं चेतयते जगत्
Just as fluidity is inherent in pure water, or a line within a stone, or sweetness in sugarcane, so consciousness perceives its own nature as the world.
यथौष्ण्यम् अग्निस् तुहिनं च शैत्यं स्पन्दं नभस्वान् द्रवम् अब्धिर् एवम् । अनन्यद् अप्य् अन्यद् इवात्मतत्त्वं विद् वेत्त्य् अदस् तत् तु न वेत्त्य् अतज्ज्ञः
As heat is to fire, coldness to snow, motion to wind, and liquidity to water, so too is the essence of the Self; though not different, it appears as if distinct. The knower knows that; the ignorant do not.
आत्मनैवात्मनो लेपẖ क इव स्यात् कथं किल । अतो निर्लेप एवात्मा द्वितीयस्यात्यसम्भवात्
How could the Self ever be tainted by itself, and in what way? Therefore, the Self is indeed untouched, since a second entity is utterly impossible.
वासनादिविकल्पो ऽस्ति व्यतिरिक्तश् च नात्मनः । आत्मैव वासनाशक्तिर् जलम् एव यथोर्मयः
Distinctions such as tendencies exist, but they are not separate from the Self; the Self itself is the power of tendencies, just as waves are nothing but water.
आत्मा देहेन्द्रियतया स्फुरद्भावविकारिताम् । धत्ते ऽभावविकारो ऽपि तरङ्गत्वं यथा पयः
The Self, manifesting as body and senses, assumes the appearance of change, though it is itself changeless—just as water appears as waves, yet remains water.
अविकारो ऽपि सङ्कल्प्य विकारकलनां मुधा । विकारीव भवत्य् उच्चैḫ पश्यत्य् उच्चैर् विजृम्भितम्
Though changeless, by mere imagination it seems to undergo change; it appears as if transformed, and is perceived as manifest in various forms.
आत्मनो दृश्यते राजन् यद् विकारो ऽविकारिणः । सत्यं सत्यम् असत्यं तत् स्वयम् एतद् विचारय
O King, whatever change is seen in the changeless Self—truly, truly, that is unreal; consider this for yourself.
कटकादि यथा हेम्नो विवर्तादि तथात्मनः । न विकारो ऽविकारस्य सम्भवत्य् अविनाशतः
Just as ornaments like bracelets arise from gold, so too do transformations seem to arise from the Self; but change cannot occur in the changeless, for it is indestructible.
न विकारो यथोर्मित्वं वार एवं जगच् चितः । असत्यालोकनाद् भ्रान्तिर् दृष्टेर् एव न वस्तुनः
Just as the wave is not a modification of water, so too the world is not a modification of consciousness; the error arises only from false perception, not from the reality itself.
यथाङ्गदत्वाद् दण्डत्वं गते हेम्नि न शोच्यते । मृतम् अङ्गदहेमेति न विकाराद्य् अपीति च
When gold is melted, its form as a bracelet or a rod is not lamented; one does not grieve for the bracelet or the gold as having perished due to transformation.