चिन्मात्रत्वं प्रयातस्य तीर्णमृत्योस् स्वचेतसः । यो भवेत् परमानन्दẖ केनासाव् उपमीयते
Who can be compared to the one whose mind has attained pure consciousness, who has crossed over death, and who abides in supreme bliss?
सीमान्तस् सर्वदुẖखानां मृत्युर् एव जगत्त्रये । तं जित्वा यḫ परानन्दस् स वक्तुं केन पार्यते
Death alone is the boundary of all sorrows in the three worlds; who can describe the supreme bliss of one who has conquered it?
सर्वासाम् एव दृष्टीनां सर्वासाम् एव सम्पदाम् । परिज्ञाय स्वम् आत्मानम् उपरि स्थीयते चिरम्
Having fully known all perspectives and all attainments, one abides above them for a long time, established in one's own Self.
अप्य् अनन्ता महान्तो ऽपि वज्रभेदकरा अपि । शुद्धं खम् इव बाधन्ते तज्ज्ञं दोषा न केचन
Even endless, mighty, and diamond-piercing faults cannot disturb the knower of That, just as nothing can disturb pure space.
जरामरणजन्माद्यास् समस्ता दोषदृष्टयः । आत्मज्ञानैकपर्यन्ता यथाब्ध्यन्तास् सरिद्रयाः
All faults such as old age, death, birth, and so on, ultimately end in self-knowledge, just as all rivers reach the ocean.
तावत् प्रकृतिर् आलोला यतते दुẖखसङ्क्षये । यावत् पश्यति नात्मानं तम् आलोक्योपशाम्यति
Nature remains restless, striving to end suffering, until it perceives the Self; upon seeing that, it becomes calm.
यथा पुष्पं समासाद्य नश्यन्ति शरवेणवः । तथात्मत्वं समासाद्य मनोबुद्धीन्द्रियादयः
Just as arrows vanish upon striking a flower, so too, when the Self is realized, mind, intellect, senses, and the rest dissolve.
सर्वम् आदौ जगच् छून्यं शून्यम् अन्ते च भूपते । अतश् शून्यात्मकं ह्य् एतद् विद्धि मध्ये ऽपि शून्यकम्
O King, in the beginning the world is empty, and in the end it is empty; therefore, know that even in the middle it is truly empty in essence.
नान्तश् शूनं च शून्यं च नाचिद्रूपं न चिन्मयम् । नात्मरूपं नान्यरूपं भुवनं भावयन् भव
Do not imagine the world as empty inside or outside, nor as inert or conscious, nor as the form of the Self or as something else.
एतत् स्वरूपम् आसाद्य प्रकृतिḫ परिशाम्यति । स्वभावाच् चलितं वस्तु क्षोभं कृत्वा क्व तिष्ठतु
Upon attaining this true nature, nature itself becomes still; once a thing departs from its own essence and is disturbed, where can it remain?
अज्ञानग्रन्थिनिर्भेदो मोक्ष इत्य् उच्यते ऽनघ । न देशो मोक्षनामास्ति न कालो नेतरा स्थितिः
Freedom is said to be the breaking of the knot of ignorance, O sinless one; there is no place called liberation, nor is there a time or any other state for it.
अहङ्कृतेर् विमोहस्य क्षयेणेयं विलीयते । प्रकृतिर् भावनानाम्नी मोक्षस् स्याद् एष एव सः
When delusion arising from ego is destroyed, this nature dissolves; this alone is called liberation, known as the cessation of imagination.
एष एव शनैर् देहं गालयित्वोपशाम्यति । विवेको विषये वाचां भवत्य् अभवनिं गतः
This very discernment, having gradually worn away the body, comes to rest; it becomes speechless, having reached the state beyond words.
यथाभूतम् इदं ज्ञात्वा जागतं वस्तुविभ्रमम् । भावयित्वा यथाज्ञानं ज्ञस् तिष्ठति यथासुखम्
Knowing this world as it truly is—a confusion of appearances—one contemplates according to one's understanding, and the knower abides as is pleasing.
प्रशान्तशास्त्रार्थविचारचापलो निवृत्तनानारसकाव्यकौतुकः । निरस्तनिश्शेषविकल्पविप्लवस् समस् सुखं तिष्ठसि शाश्वतात्मकः
With the restlessness for the meanings of scriptures calmed, with the curiosity for the many flavors of poetry ceased, with all disturbances of thought utterly removed, you abide in evenness, in happiness, of eternal nature.
आत्मारामो वीतशोको नित्यम् अन्तर्मुखस् सुखी । कुर्वन्न् अपि च कर्माणि तिष्ठत्य् अपगतभ्रमम्
Delighting in the Self, free from sorrow, always inwardly turned and content, even while performing actions, he remains free from confusion.
अन्तश्शीतलया नित्यम् अनाकुलतया तथा । सोम्यरूपतया पूर्णश् शशाङ्क इव शोभते
Always cool within, undisturbed, full of gentle nature, he shines like the full moon.
समश् शान्तमना मौनी क्षीणवादविचारणः । कचत्य् आत्मनि चित्तत्त्वे दग्धेन्धन इवानलः
Even-minded, with a peaceful mind, silent, his inquiry into arguments exhausted, he abides in the essence of consciousness, like a fire whose fuel is consumed.
येन केनचिद् आच्छन्नो येन केनचिद् आशितः । यत्र क्वचन शायी च सम्राड् इव विराजते
Covered by whatever, nourished by whatever, sleeping wherever, he shines forth like a sovereign.
वर्णधर्माश्रमाचारशास्त्रमन्त्रामयोज्झितः । निर्गच्छति जगज्जालात् पञ्जराद् इव केसरी
Freed from distinctions of caste, duty, stage of life, conduct, scripture, and mantra, he departs from the net of the world like a lion from a cage.
वाचाम् अतीतविषयां विषयाशादशोज्झिताम् । काम् अप्य् उपगतश् शोभां शरदीव नभस्तलम्
He attains a radiance beyond the reach of words, free from the thirst for sense-objects, like the autumn sky unclouded.
गम्भीरश् च प्रसन्नश् च गिराव् इव महाह्रदः । परानन्दरसक्षीवो रमते स्वात्मनात्मनि
He is deep and serene, like a great lake in the mountains, delighting in supreme bliss within himself, as if tasting the essence of transcendence.
यथाभिमतविस्तारो यथाभिमतकर्मकृत् । परमां निर्वृतिं याति मुक्तशास्त्रार्थयन्त्रणः
Acting and expanding as he wishes, performing actions as he desires, he attains the highest peace, freed from the constraints of scriptural doctrines.
सर्वकर्मफलत्यागी नित्यतृप्तो निराश्रयः । न पुण्येन न पापेन नेतरेणापि लिप्यते
Renouncing all fruits of action, ever content, depending on nothing, he is not tainted by virtue, vice, or anything else.
स्फटिकḫ प्रतिबिम्बेन यथा नायाति रञ्जनाम् । तज्ज्ञẖ कर्मफलेनान्तस् तथा नायाति रञ्जनाम्
Just as a crystal is not colored by a reflection within it, so too, the knower is not colored within by the fruits of action.
हसन् रुदन्न् अपि भृशं देहपूजाविकर्तनैः । दाहाह्लादौ न जानाति प्रतिबिम्बगताव् इव
Even when laughing or weeping intensely, or when the body undergoes worship or injury, he does not experience burning or pleasure, as if these belonged only to a reflection.
निस्स्तोत्रो निर्वषट्कारḫ पूज्यपूजाविवर्जितः । संयुक्तश् च वियुक्तश् च सर्वाचारनयक्रमैः
He is without hymns or ritual utterances, beyond worship and non-worship, both engaged and disengaged in all customary practices.
तस्मान् नोद्विजते लोको लोकान् नोद्विजते च सः । हर्षामर्षभयक्रोधैर् मुक्तो युक्तश् च दृश्यते
Therefore, the world does not disturb him, nor is he disturbed by the world; free from joy, anger, fear, and hatred, he appears both engaged and detached.
रागद्वेषोदयारम्भैस् त्यज्यते ऽपि च युज्यते । ईहानीहाविलासेन नाप्यते ऽथ च भुज्यते
Even when attachment and aversion arise and are abandoned, through the play of effort and non-effort, one neither acts nor enjoys.
प्रमेये कस्यचिद् अपि नारोहति महाशयः । प्रमेयीक्रियते वापि बालेनाप्य् अदुराशयः
The great-souled one does not become involved with any object of knowledge; but one of impure intent, even a child, tries to make things objects of knowledge.