तथाम्बरत्वात् कुड्यत्वे स्थिते चिद्व्योम्नि शोचनम् । न युक्तं व्योमसंविद् वै मृता सत्य् एव धीमतः
In the same way, when space appears as a wall, it is not proper to grieve when the wall is destroyed; for the wise, the awareness of space remains even when the wall is gone.
देहसंवित् खसंवित्त्वं खसंविद् देहसंविदम् । यदि गच्छति तद् धर्षविषादानां क आगमः
If the awareness of the body becomes the awareness of space, or the awareness of space becomes the awareness of the body, what loss or gain is there for those who are fearless?
प्रत्यक्चेतनम् आभासस् संविद् अस्तीति निश्चये । भावानां सविकाराणां भ्रान्तिजानाम् अभावनात्
When it is certain that the inner consciousness is the only appearance and awareness, then the various changing things, born of delusion, are not truly existent.
बलेन स्वचमत्कृत्या नूनं नीते चिरोदयम् । निर्वासनत्वे हृदये कुतो जीवस्य संसृतिः
When, by the power of one's own wonder, the heart is emptied and brought to perfect stillness, how can there be any cycle of birth and death for the living being?
स्वसंविन्मात्रवैचित्र्यं साध्ये संसृतिसङ्क्षये । जन्तूनां चित्रम् अत्यन्तं यत् संरम्भ उपस्थितः
When the diversity of one's own consciousness is resolved and the cycle of birth and death is ended, what remains is the extraordinary display of beings that was once present.
संविन्मात्रोपशमनं जीवो यẖ कुरुते बलात् । जडत्वम् अव्रजन् स्वच्छस् स तीर्णो भवसागरम्
He who, by strength, brings about the cessation of the modifications of pure consciousness, without falling into dullness and remaining clear, has crossed the ocean of worldly existence.
संविच्चापलजेयं वस् संसृतिर् भवबन्धनी । शमं तत्प्रशमाद् एति तस्मात् तत्प्रशमं कुरु
This restless movement of consciousness is the bondage of worldly existence; when it subsides, tranquility arises—therefore, bring about that subsiding.
यैव संविच् छमं याति सैव बुद्धिर् विलीयते । यैव प्रालेयकणिका सैव तापे विलीयते
The very consciousness that attains tranquility is the intellect that dissolves, just as the very snowflake dissolves in heat.
न म्रिये न च जीवामि नाहं सन् नाप्य् असन् न खम् । अहं नकिञ्चिच् चिद् इति मत्वा जीवो न शोचति
I neither die nor live; I am neither existent nor nonexistent, nor space itself. Realizing 'I am nothing but consciousness,' the individual does not grieve.
अलेपको ऽहम् अजरो नीरागश् शान्तवासनः । निर्मलो ऽस्मि चिदाकाशम् इति मत्वा न शोचति
I am untouched, ageless, free from passion, abiding in peace; I am pure, the space of consciousness—realizing this, one does not grieve.
अहम् अन्तादिरहितश् शुद्धो बुद्धो ऽजरामरः । शान्तस् समसमाभास इति मत्वा न शोचति
I am without beginning or end, pure, awakened, undecaying, immortal, peaceful, of equal appearance—realizing this, one does not grieve.
जगत्सर्वपदार्थानां चिद्दीपो ऽहं प्रकाशनम् । के ते मे जन्ममरणे इति मत्वा न शोचति
I am the light of consciousness, the illumination of all things in the world; realizing 'What are birth and death to me?' one does not grieve.
तृणे ऽग्नाव् अम्बरे भानौ नरनागामरेषु च । यच् चिद् अस्मि तद् एवेति मत्वा क इव शोचति
In grass, in fire, in the sky, in the sun, in humans, elephants, and gods—realizing 'That consciousness which I am is the same,' who then grieves?
तिर्यग् ऊर्ध्वम् अधस्तान् मे व्यापको महिमा चितः । अस्यानन्तविलासस्य ज्ञात्वेति क इव क्षयी
My consciousness pervades across, above, and below—knowing this majesty of its infinite play, who indeed can be diminished?
उपशान्तमहातापां परां निष्ठाम् अहं गतः । अथ को ऽयम् अहं नाम मिथ्यैव प्रत्ययोदितः
I have attained the supreme state of perfect tranquility and great peace; then what is this 'I' that appears, merely arising as a false notion?
अजेनात्मा किल ज्ञातो यद् अहं बुद्ध ईश्वरः । आत्मनात्मनि विश्रान्तं जलेनेव जलार्णवे
It is said that the Self is known by the unborn, that I am the awakened Lord; the Self rests in the Self, like water in the ocean of water.
ब्रह्म ब्रह्मैव सम्पन्नम् अक्षोभं समतां गतम् । जलम् ऊर्मिवपुस् त्यक्त्वा स्वं सोम्यत्वम् इवागतम्
Brahman has become Brahman alone, undisturbed, established in equality; just as water, having abandoned the form of a wave, attains its own calm nature.
निरहङ्काररूपो ऽस्मि गलितो ऽस्म्य् अस्मि शाश्वतः । अन्तश्शीतो ऽस्मि शाम्यामि मृगतृष्णेव प्रावृषि
I am of the nature of egolessness, I have dissolved, I am eternal; inwardly cool, I am pacified, like a mirage vanishing in the rainy season.
निर्वृतो ऽस्मि चिरायैव जातो ऽस्म्य् अजवपुर् महान् । इति जानन् भृशं जीवो बद्धो ऽपि न निबध्यते
I am liberated for a long time, I am born as the great form of the unborn; thus knowing, the individual soul, though bound, is not truly bound.
न मे बन्धो न मे मोक्षो नाहम् अस्मि न चेतरत् । यथाभूतार्थदर्शित्वाद् इति पश्यन् न शोचति
There is no bondage for me, nor liberation; I am not, nor anything else; seeing thus, with vision of things as they are, one does not grieve.
कुर्वतो ऽपि न बन्धाय कर्म तत्त्वविदो भवेत् । भुञ्जानो ऽपि विषं तज्ज्ञो न विनश्यति कर्हिचित्
Even while acting, actions do not bind one who knows the truth; just as one who knows poison does not perish by it while consuming it.
प्राक्शरीरकृतं कर्म मूलकाषेण दह्यते । वर्तमानावबोधेन शुष्कं तृणम् इवाग्निना
Actions performed before the body arose are burned by the fire of the destruction of their root; by present awareness, they are dried up like dry grass by fire.
बद्धवासनम् अर्थो यस् सेव्यते सुखयत्य् असौ । ददाति च फलानीति स्वयम् एवानुभूयते
That object which is pursued with a fixed desire brings pleasure, and it is said to yield results; this is experienced directly.
यत् सुखाय तद् एवाशु वस्तु दुẖखाय नाशतः । अविनाभाविनिष्ठत्वं प्रसिद्धं सुखदुẖखयोः
Whatever brings pleasure, that very thing quickly brings pain upon its destruction; it is well known that pleasure and pain are inseparably connected.
तनुवासनम् अर्थो यस् सेव्यते वा विवासनम् । नासौ सुखाय नैवातो नाशात् कालेन दुẖखदः
An object that is sought with a faint desire, or even with indifference, does not bring pleasure, nor, when it perishes in time, does it bring pain.
निर्वासनतया स्पन्दं कुर्वतो ऽसुप्तबालवत् । कर्मणो योगिनस् तेन ते न कर्मफलान्विताः
When a yogi acts without any desire, moving like a child who is not yet asleep, his actions are not accompanied by the fruits of action.
क्षीणवासनया बुद्ध्या कर्म यत् क्रियते ऽनघ । तद् भृष्टबीजवद् भूयो नाङ्कुरं प्रविमुञ्चति
O sinless one, when an action is performed with a mind whose desires are exhausted, it is like a roasted seed and does not sprout again.
देहेन्द्रियादिना कर्म करणौघेन कल्प्यते । एकẖ कर्तात्र भोक्ता वा क इवाङ्गोपपद्यते
Action is conceived through the body, senses, and other instruments; but who, in this, can truly be said to be the single doer or enjoyer, as with the limbs of the body?
अन्यḫ पश्यति भुङ्क्ते ऽन्यḫ परो ऽप्य् अनुभवत्य् अणुः । अन्यस्य सुखदुẖखादि कस्यैकस्यात्र कर्तृता
One perceives, another enjoys, and yet another, the subtle one, experiences; whose, then, is the agency for pleasure, pain, and the like, when there are many involved?
आत्मा कर्ताप्य् अकर्तायम् औदासीन्येन संस्थितः । प्रतिबिम्बेष्व् इवादर्शो मनष्षष्ठेन्द्रियातिगः
The self is both the doer and non-doer, established in detachment, transcending mind and the six senses, like a mirror in which reflections appear.