यच् चेत्यते तु तेनाशु बहिर् अन्तश् च भूयते । सत्याकारम् असत्यं वा भवत्व् आहितविभ्रमम्
Whatever is cognized, by that, immediately, both outside and inside, it becomes; whether it is real or unreal, let it be established with confusion.
न चेत्यते चेत् तद् अलं भ्रमाद् अस्माद् विमुच्यते । भ्रमस् सत्यो ऽस्त्व् असत्यो वा किं विचारणयानया
If it is not cognized, then enough of delusion—one is freed from this; whether the delusion is real or unreal, what is the use of such inquiry?
एतच् चेतनम् एवान्तर् विकसत्य् उद्भवभ्रमैः । वासनेच्छामनẖकर्मसङ्कल्पाद्यभिधात्मभिः
This consciousness alone unfolds within, through the whirls of arising and dissolution, by means of tendencies, desires, mind, actions, intentions, and other names attributed to the self.
प्रबुद्धस्याप्रबुद्धस्य देहिनो देहगेहके । आदेहं विद्यते वित्त्वं त्यागस् त्व् अस्य न विद्यते । जीवतां तस्य सन्त्यागẖ कथं नामोपपद्यते
For the awakened and unawakened embodied one dwelling in the body, possession exists up to the body; renunciation does not exist for him. How can renunciation arise for one who is alive?
केवलं कर्मशब्दार्थभावनाभावने सति । कर्म कर्मत्वम् उत्सृज्य स्वयम् एव भवत्य् अजम्
When there is absence of the thought and imagination of the meaning of the word 'action', action, abandoning its nature as action, itself becomes unborn.
असम्भवति सन्त्यागे कर्मणो यẖ करोति हि । इदंकर्तव्यतात्यागं न किञ्चित् तेन तत् कृतम्
He who performs action when renunciation of action is impossible, by abandoning the sense of 'I must do this', accomplishes nothing thereby.
बोधाद् इदन्तासंवित्तेस् स्वयं विलयनं तु यत् । जगतस् तं विदुस् त्यागम् असङ्गं मोक्षम् एव च
That which is the self-dissolution of the 'this-ness' awareness through knowledge, is known by the wise as renunciation, non-attachment, and indeed liberation.
वेदनं सति संवेद्ये सर्गादाव् एव वेद्यदृक् । नोत्पन्ना विद्यते नैव तस्मात् किं क्वेव वेदनम्
Perception exists only when there is something to be perceived, at the beginning of creation, as the perceiver of the perceived; it neither arises nor exists otherwise, so what and where is perception?
वेद्योन्मुखत्वं सन्त्यज्य रूपं यद् वेदनस्य वै । न वेदनं तन् नो कर्म तच् छान्तं ब्रह्म कथ्यते
When the tendency toward perceiving is abandoned, and the form of perception itself is given up, that is not perception, nor is it action; that is called the tranquil Brahman.
चेतनं प्रोच्यते कर्म संसृत्या प्रविकासितम् । अचेतनं विदुर् मोक्षं ज्ञं चेत्य् एवोपदेशधीः
Consciousness is called action, expanded through transmigration; the wise know liberation as non-consciousness, and the teaching intellect calls it knowledge.
त्यागो हि कर्मणां तस्माद् आदेहं नोपपद्यते । यैस् तु सन्त्यज्यते कर्म तन्मूलं तैर् न मुच्यते
Renunciation of actions alone does not bring about the cessation of embodiment; for those who abandon actions, the root cause is not thereby removed.
मूलं स्वकर्मणस् संविन् मनसो वासनात्मनः । सा चादेहं समुच्छेत्तुम् ऋते बोधान् न शक्यते
The root of one's actions is consciousness, which is the essence of the mind's tendencies; and this cannot be completely severed except through awakening.
राम केवलम् एषान्तẖ कर्ममूलकला परा । सूक्ष्मा संविद् असंवित्त्या स्वयत्नेन निकृन्त्यते
Rama, this supreme subtle power within is rooted in action; subtle consciousness is cut off from ignorance only by one's own effort.
येन संविद् असंवित्त्या स्वयत्नेन निवार्यते । तेन संसृतिवृक्षस्य मूलकाषो वितन्यते
By the effort through which consciousness is restrained from ignorance, the root of the tree of transmigration is destroyed.
अचेतनाकाशम् अजं यद् एकं तत्रैवम् अस्ति त्व् इदम् अर्थहीनम् । तद् व्योमरूपं यत एतद् एवं निरामयं चेतनसारम् आहुः
That which is unborn, unmanifest, and singular like inert space, is thus; this is devoid of meaning, yet they call it the essence of consciousness, pure and of the nature of space.
अवेदनं वेदनस्य मुनीन्द्र क्रियते कथम् । नासतो विद्यते भावो नाभावो विद्यते सतः
How can the absence of sensation be produced from sensation, O chief of sages? Non-being does not have existence, nor does non-existence arise from being.
नासतो विद्यते भावो नाभावो विद्यते सतः । यदा तदैव सुकरं वेदनावेदनं स्वयम्
Non-being does not have existence, nor does non-existence arise from being; only when this is realized does sensation and its absence become easy to understand.
एतौ वेदनशब्दार्थौ रज्जुसर्पभ्रमोपमौ । असत्याव् उदितौ विद्धि मृगतृष्णाम्भसस् समौ
These two terms, sensation and its absence, are like the illusion of a snake in a rope; know that both are unreal, like the mirage of water.
अबोधस् त्व् अनयोश् श्रेयान् बोधो दुẖखाय चैतयोः । तस्मात् सद् एव बुध्यस्व मासद् बुध्यस्व राघव
Of these two, non-cognition is preferable; cognition brings suffering to both. Therefore, know only the real, Rāghava, and do not know what is unreal.
जन्तोर् वेदनशब्दार्थबोधो दुẖखकरḫ परः । न्यक्कृत्य ज्ञप्तिशब्दार्थबोधं तिष्ठ यथास्थितम्
For a living being, knowledge of the meaning of words like 'sensation' leads to great suffering; so, disregarding knowledge of the meaning of words like 'awareness,' remain as you are.
सर्वावबोधावसरे ज्ञप्तिशब्दार्थयोर् इह । निर्वाणोदय इत्य् एव परम् ॐ इति शाम्यताम्
At the moment of complete understanding, here, of the meanings of words like 'awareness,' the arising of nirvāṇa alone is called the highest—let it be resolved as 'Om.'
शुभाशुभात्म कर्म स्वं नाशनीयं विवेकिना । तन् नास्तीत्य् अवबोधेन तत्त्वज्ञानेन सिध्यति
For the discerning, their own actions, whether good or bad, must be destroyed; this is accomplished by the realization that 'they do not exist,' through true knowledge.
कर्ममूलनिकाषेण संसारḫ परिशाम्यति । सुविचारितम् अन्विष्टं यावत् कर्म न विद्यते
With the destruction of the root of karma, saṃsāra comes to an end; as long as karma is thoroughly examined and sought out, it does not remain.
चिद्रूपो बिल्वमज्जो ऽन्तश् चित्रास् सञ्ज्ञा यद् आत्मनि । करोति तद् यथा बिल्वान् न स्वल्पम् अपि भिद्यते
Just as the pulp inside a bael fruit, though of the nature of consciousness, creates various distinctions within itself, yet the bael is not split even a little by these.
तथा ब्रह्मघनस्यान्तर् अनानैवावभासते । नानेव ननु तस्मात् तन् न मनाग् अपि भिद्यते
In the same way, within the mass of Brahman, diversity only appears as if it were there; truly, therefore, it is not divided in the least.
न यथा सन्निवेशो ऽन्तस् सन्निवेशवतḫ पृथक् । तथा नञर्थादि पृथङ् न परस्मान् मनाग् अपि
Just as the arrangement inside is not separate from the thing arranged, so, too, negation and other concepts are not at all separate from the Supreme.
यद् एवान्तस् तद् एवान्तर् द्रवत्वम् अपृथग् यथा । वित्त्वम् एव तथावित्त्वं तद्रूपत्वान् नञर्थयोः
Just as fluidity is not separate within water, so too is wealth and non-wealth identical in their essence, being of the same nature as negation and affirmation.
यथा द्रवत्वं पयसि यथालोकश् च तेजसि । तथा ब्रह्मण्य् अतद्भावश् चित्य् अचित्त्वं न विद्यते
As fluidity is in water and light is in fire, so in Brahman there is no absence of consciousness; there is no non-consciousness in consciousness.
चेतनं कर्म तच् चान्तर् निर्मूलं भ्रमयक्षवत् । उदेत्य् अहेतुकं तच् चेन् नोदितं तन् न विद्यते
Consciousness and action are within, rootless, like the rotation of a wheel; if they arise without cause, and if not arisen, they do not exist.
चेतनं कर्म तच् चैतद् भाति स्पन्द इवानिले । अहेतुकं यदात्मैतद् बहिर् अन्तश् च सार्थधीः
Consciousness and action appear just as vibration appears in the wind; this self, being causeless, is perceived both outwardly and inwardly by the mind accompanied by thoughts.