ते देवनागगन्धर्वविद्याधरशताभिधाः । स्फुरन्त्य् आत्मामृताम्भोदनिर्मलामृतबिन्दवः
These, known as gods, serpents, gandharvas, and vidyadharas by the hundreds, shine forth as pure drops of nectar from the ocean of immortal Self.
स्वैरसङ्कल्पजालेन वलिता बन्धम् आगताः । स्वलालयेव तन्तुत्वं गतया कोशकारकाः
Entangled by the net of their own thoughts, they come into bondage, just as silkworms, by their own threads, become cocooned.
स्वसङ्कल्पेन भूतानि बद्धानीति परस्परम् । स्वतुषेणेव धान्यानि दुẖखान्य् अनुभवन्त्य् अतः
By their own imagination, beings are mutually bound—thus, like grains by their own husk, they experience suffering.
स स्वसङ्कल्पनतुषो दह्यते ज्ञानवह्निना । यदा तदा भवन्त्य् अच्छा नवा मुक्ताकणा इव
When the husk of their own imagination is burned away by the fire of knowledge, then they become pure, like new pearls.
भूयो जगति जायन्ते न कदाचन केचन । ते ततात्मपदारूढा मूढत्वाद् उद्धृताशयाः
No beings are ever born again in the world; those who have ascended to the state of the Self are freed from delusion and from desires.
जगद्वृत्ताव् अवयवैर् मिथẖ कारणतां गतम् । अकारणं जगद् विद्धि नाशोत्पत्त्योस् स्वभावतः
In the activity of the world, its parts mutually become causes; but know that the world itself is causeless, for its arising and dissolution are inherent to its nature.
यथाम्बुकुम्भेषु नभो नार्पितं नाप्य् अनर्पितम् । तथात्मा सर्वदेहेषु न स्थितो नापि चास्थितः
Just as space is neither placed nor unplaced within water jars, so the Self is neither situated nor unsituated in all bodies.
सति कुम्भे सति च खे कुम्भाकाशाभिधा यथा । सत्य् आत्मनि च देहे च देहसंवेदनं तथा
When both the jar and the space exist, the term 'jar-space' is used; likewise, when both the Self and the body exist, the awareness of the body arises.
चेतनाचेतनकला नृप सन्ति न काश्चन । काचिद् आत्माभिधा सत्ता देहे स्फुरति केवलम्
O king, there are no conscious or unconscious aspects; only the existence called 'Self' alone shines forth in the body.
यथा दृङ् निर्मले व्योम्नि चिरन्यस्तोल्लसत्य् अलम् । तथा स्फुरति देहाभा सत्तात्मन्य् आत्मनामिका
Just as vision shines perfectly in clear space, so the existence named 'Self' shines forth in the absence of the body, within the Self.
पूर्वं जीवास् स्वसङ्कल्पैर् ये जगत्सुस्थितिं गताः । तत्सङ्गाद् अद्य जीवत्वं यान्त्य् अन्या ब्रह्मशक्तयः
Previously, those living beings who, by their own intentions, attained the existence of the world—now, by association with that, other powers of Brahman acquire the state of living.
यथा तस्करसंसर्गाद् बध्यते ऽतस्करो ऽपि हि । तथा प्राग्जीवसंसर्गात् प्रयात्य् आत्मकला मितिम्
Just as a thief is bound by association with other thieves, so, by association with former living beings, the aspect of the Self attains limitation.
यावत् स्वता स्वदेहादौ तावत् संसृतिबीजता । यावद् विषयभोगाशा जीवाख्या तावद् आत्मनः
As long as there is the sense of ownership regarding one's body and such, so long does the seed of transmigration remain; as long as there is desire for enjoyment of objects, the self is called the 'individual soul.'
विवेकवशतो ज्ञत्वाज् जाते द्वैतैक्ययोẖ क्षये । आत्मा जीवत्वम् उत्सृज्य ब्रह्मताम् एत्य् अनामयः
When, through discernment, the destruction of duality and unity is realized, the self, abandoning individuality, attains the state of Brahman, free from affliction.
जराजन्ममृतिभ्रान्तिचक्रे भ्रमति मोहिता । वासनातन्तुबद्धेयं जनतातापभागिनी
Deluded, it wanders in the cycle of old age, birth, and death, bound by the threads of latent tendencies, sharing in the suffering of the multitude.
न कस्यचिद् अहं नैव कश्चिद् एवाहम् ईदृशः । नैव कश्चिन् ममेत्य् अन्तर्निश्चयात् त्यज संसृतिम्
With inner certainty, abandon worldly existence, knowing: 'I am not anyone's, nor is anyone truly mine; I am not this kind of person, nor is anyone mine.'
सर्वं ममाहं सर्वस्य चैवेति दृढनिश्चयात् । त्यज संसृतिसंरम्भं स्वस्थो भव भवातिगः
With firm conviction that 'All is mine and I am of all,' abandon the agitation of worldly existence and, established in yourself, become one who has gone beyond becoming.
ऊर्ध्वाद् अधस् त्व् अधस्ताच् च पुनर् ऊर्ध्वं व्रजंश् चिरम् । मा संसारारघट्टस्य चिन्तारज्ज्वां घटो भव
Going upward from below and downward from above for a long time, do not become a pot bound by the rope of worry about the churning of worldly existence.
इदं ममाहम् अस्येति व्यवहारघनभ्रमम् । ये मोहात् सन्निषेवन्ते ते ऽधस्ताद् यान्त्य् अधश् शठाः
Those who, out of delusion, persistently engage in the dense confusion of 'This is mine, I am this, this belongs to me,' they, being deceitful, go ever downward.
अस्याहम् एष मे सो ऽयम् अहम् एवम्मयात्मनि । मोहे बुद्ध्या परित्यक्ते ऊर्ध्वाद् ऊर्ध्वं प्रयास्य् अजः
When the delusion of 'I am his, this is mine, he is me, I am this way' is abandoned by the intellect, O unborn one, you will ascend ever higher.
मा सागरे शिलेव त्वम् अधोऽधो गच्छ मोहितः । क्षीरार्णवेन्दुवद् बोधाद् ऊर्ध्वाद् ऊर्ध्वतरं व्रज
Do not, like a stone in the ocean, sink ever downward in delusion; rather, by knowledge, rise ever higher, like the moon in the ocean of milk.
जलफेनवद् उत्पन्नध्वंसिताम् अनुभावयन् । वीरुत्तृणलतागुल्मगणनां मा प्रपूरय
Do not fill your mind with the counting of trees, grasses, creepers, and bushes, which arise and are destroyed like foam upon water.
चित्तेजो यश् चिदादित्यḫ प्रसारयति सर्वतः । तेन प्रकटितं सार्कचन्द्रतारं जगद्गृहम्
The light of consciousness, which is the sun of awareness, spreads everywhere; by that, the world-house, with sun, moon, and stars, is revealed.
तत्प्रकाशं स्वम् आत्मानम् अवलम्ब्याविलम्बितम् । आस्स्व सम्पूरिताकाशं देहादिं नृप पश्य हे
Relying without delay on that light, your own self, remain, and see, O king, the body and so forth as filled with space.
यथा तिष्ठन् स्वभावेन स्फटिकẖ किरति प्रभाः । तथा जगन्ति किरति चिद्दीप्त्या चिद्दिवाकरः
Just as a crystal, by its own nature, emits rays while standing still, so the sun of consciousness radiates worlds with its light of awareness.
यद् आत्मनैव विमलं चित्त्वेन स्फुरणं चितः । तद् इदं जगदाभोगि सम्पन्नं स्फारसंविदः
Whatever pure shining of consciousness arises from the self as mind, this world-experience is that, filled with the vastness of awareness.
यदा ब्रह्म परं ब्रह्म तत्रैव ब्रह्म बृंहितम् । न तत्र सम्भवन्त्य् एता भूताभूतादिकल्पनाः
When Brahman, the supreme, is expanded in itself as Brahman, then there, notions such as existence and non-existence do not arise.
सर्वशक्तितया ब्रह्म चेतस्त्वाद् अतियातया । सत्त्वशक्त्या स्थितं यत्र जीवन्मुक्तं हि तत्र तत्
Where Brahman abides as all-powerful, transcending even the mind, and established by the power of being—there indeed is the liberated while living.
यत्र ब्रह्मानन्तशक्तिचित्तशक्त्या विजृम्भते । विविक्तया तत्र नरसुरनागादितां गतम्
Where the infinite power of Brahman, through the power of consciousness, unfolds, there one attains the state of human, divine, or serpent beings, and the like, in a distinct manner.
भ्रान्तया मूढया यत्र चित्तशक्त्या लये स्थितम् । तत्र तिर्यक्पिशाचादिभूततां समुपागतम्
Where, through deluded and confused consciousness, one abides in dissolution, there one attains the state of animals, spirits, and other such beings.