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.
देहादयो जडास् सर्वे तस्माद् अङ्ग न किञ्चन । न कश्चिद् एव कुरुते सुकृतेष्व् अपि कर्मसु
All bodies and such are insentient, therefore, O dear one, truly no one does anything, not even in virtuous actions.
कर्म कुर्वत्य् अपि प्राज्ञे तयासंसक्तया धिया । न कश्चित् कुरुते किञ्चिद् देहस् स्फुरति केवलम्
Even when action is performed by the wise, with a mind unattached, truly no one does anything; only the body moves, nothing more.
तूष्णीम् अपि स्थितो मूढश् चिन्तासंसक्तया धिया । करोति कर्म शैलाभं यद् युगैर् अपि न क्षयि
Even one who sits silently, if his mind is bound by delusion and thought, performs actions as enduring as a mountain, which do not perish even in ages.
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् । इन्द्रियार्थान् विमूढात्मा तस्यानन्तेह कर्तृता
He who restrains the organs of action and sits remembering sense objects with a deluded mind, for him, endless is the sense of doership in this world.
यस् त्व् इन्द्रियाणि मनसा नियम्यारभते ऽनघ । कर्मेन्द्रियैẖ कर्मयोगम् अकर्तैव स मोक्षभाक्
But he, O sinless one, who restrains the senses with the mind and begins the yoga of action with the organs of action, he, though acting, is truly non-doer and attains liberation.
निर्वासनं कृतं कर्म न कर्तारं स्पृशत्य् अजम् । पद्मपत्त्रं जलम् इव नभस्तलम् इवाम्बुदः
An action performed without latent impressions does not touch the unborn doer, just as water does not cling to a lotus leaf, or the sky is untouched by clouds.
फलानि नानुधावन्ति यदा कर्माण्य् अवासनम् । तदा जीवं न स्पृशति कर्म जन्मैककारणम्
When actions are done without desire, their results do not pursue; then, karma, the sole cause of birth, does not touch the living being.
कर्मणो जन्मबीजस्य रसस् सर्वत्र वासना । सा यद्भवा च तस्यैव गर्भे पश्यति देहकम्
The essence of karma, the seed of birth, is always the latent tendency; and as is that tendency, so does it see the body in the womb.
जायते तत एवाशु क्रमाद् भ्रमति संसृतौ । तस्माद् वासनयैवान्तर् वियोगस् ते ऽस्तु भूतये
From that alone, one is quickly born and then wanders in the cycle of existence; therefore, may there be, for your benefit, an inner separation from tendencies.
भावनास् सर्वभावेभ्यस् समुत्सृज्य समुच्छ्रितः । शशाङ्कशीतलḫ पूर्णो भासि भासेव भास्करः
Having abandoned all notions regarding all things, you rise up, full and cool as the moon, shining like the sun in your own radiance.