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.
विस्तारẖ कर्मणां देहस् सो ऽहन्तात्मा स संसृतिः । अचेतनानहन्त्वेन शाम्यत्य् अस्पन्दवातवत्
The expansion of actions is the body, the sense of 'I' is the self, and that is transmigration; when there is absence of consciousness and egoity, it subsides like wind without movement.
अवेदनाद् अनन्तात्मा भूत्वा ज्ञो ऽप्य् उपलोपमः । संसारे मूलकषणं कुरु क्रोडमुखाग्रवत्
By the absence of perception, one becomes of infinite nature; even the knower appears as if lost. In the world, cut the root like the tip of a crocodile's mouth.
कर्मबीजकलाकोशत्याग एवं कृतो भवेत् । नान्यथा राघवातस् ते शान्तम् अस्तु सदा स्थितम्
Only by the abandonment of the seed, sprout, and sheath of action is this accomplished; not otherwise, O Raghava. May your peace always remain established.
कर्मबीजकलात्यागे त्व् एतस्माद् इतरात्मनि । अविद्यमाने जीवस्य तज्ज्ञैर् विदितवस्तुभिः
When the seed and sprout of action are abandoned, and in the absence of the other self, for the living being, this is known by those who know reality.
शान्तैर् न गृह्यते किञ्चिन् न च सन्त्यज्यते ऽपि च । त्यागादाने न जानन्ति ते ऽतस् तैश् शान्तम् आस्यते
The peaceful neither grasp anything nor abandon anything; they do not know acceptance or rejection, and thus they abide in peace.
आकाशशून्यहृदयैर् ज्ञैर् यथास्थितम् आस्यते । क्रियते च यथाप्राप्तं नास्यते क्रियते न च
Those wise ones whose hearts are as empty as space remain as they are; they act as circumstances arise, yet neither abide in action nor in inaction.
प्रवाहापतितस्पन्दं स्पन्दन्ते शान्तचेतसाम् । तेषां कर्मेन्द्रियाण्य् एवम् अर्धसंसुप्तबालवत्
For those whose minds are tranquil, the organs of action move only with the current, like the limbs of a half-asleep child.
रसे निर्वासने लब्धरसा अप्य् अतिनीरसाः । नान्तस् तिष्ठन्ति न बहिर् ज्ञा अज्ञा निपुणा इव
Though they may experience pleasure, being free of desire, they are utterly indifferent; the wise dwell neither within nor without, appearing as if skillfully ignorant.
कर्मणो ऽवेदनं त्यागस् स च सिद्धḫ प्रबोधतः । अवस्तुनेतरेणाथ किं कृतेनाकृतेन वा
The non-experience of action is renunciation, and this is attained by the awakened; for what is gained by doing or not doing, when the other is unreal?
अवेदनम् असंवेद्यं यद् अवासनम् आसितम् । शान्तं समम् अनुल्लेखं स कर्मत्याग उच्यते
That state where action is unexperienced, unperceived, and free from intention, where one sits in peace, equality, and without thought—this is called the abandonment of action.
अपुनस्स्मरणं सम्यक् चिरविस्मृतकर्म यत् । स्थितं स्तम्भोदरसमं स कर्मत्याग उच्यते
That complete and long-forgotten non-recollection of action, remaining like the interior of a pillar, is called the abandonment of action.
अत्यागं त्यागम् इति ये कुर्वते व्यर्थबोधिनः । तेषाम् अवटलग्नानां विधिस् त्राणं करिष्यति
Those who vainly imagine non-abandonment to be abandonment, their understanding is futile; for them, the rules will serve as protection, as if they are stuck in a pit.
कर्मत्यागम् अकृत्वैवम् अर्धं ये कर्म कुर्वते । सा भुङ्क्ते तान् पशून् अज्ञान् कर्मत्यागपिशाचिका
Those who perform actions only halfway, without truly renouncing action, are consumed by the demon of non-renunciation, and partake of those ignorant beasts.
समूलकर्मसन्त्यागेनैव ये शान्तम् आस्थिताः । नैव तेषां कृतेनार्थो नाकृतेनेह कश्चन
But those who have completely abandoned action at its root and abide in peace—nothing done or left undone holds any meaning for them here.
समूलम् अलम् उद्धृत्य कर्मबीजकलाम् इति । नित्यम् एकसमाधानास् तज्ज्ञास् तिष्ठन्त्य् अलं सुखम्
Having thoroughly uprooted even the subtle seed of action, those who are ever established in single-pointed absorption, knowing that truth, remain in perfect happiness.
प्रवाहापतिते कार्ये ईषत्स्पन्दा अतन्मयाः । घूर्णमाना इव क्षीवा यन्त्रसञ्चारिता इव
When action falls into the current of momentum, those identified with it, with only the faintest stir, are like drunken people reeling, or like puppets moved by strings.
मोक्षलक्ष्म्या विलासिन्या व्यसनोपहता इव । अर्धसुप्तप्रबुद्धाभाẖ काम् अप्य् अवगतिं गताः
Struck by the playful goddess of liberation, they seem as if afflicted by misfortune, half-awake and half-asleep, having attained only a partial understanding.
यत् समूलं परित्यक्तं तत् त्यक्तम् इति कथ्यते । अमूलकाषस् त्यागो यस् स शाखालवनोपमः
That which is abandoned wholly, with its root, is said to be truly renounced; but renunciation without uprooting is like lopping off branches in a forest.
अकृष्टमूलश् शाखाग्रविलूनẖ कर्मपादपः । पुनश् शाखासहस्रेण दुẖखाय परिवर्धते
If the tree of action is cut at the tips but not at the root, it grows again with a thousand branches, bringing only suffering.
अवेदनात्मनानेन कर्मत्यागो ऽङ्ग सिध्यति । क्रमेण नेतरेणात एतद् एवाहरन् भव
O dear one, only through the knowledge of the Self does true renunciation of action succeed; not otherwise. Therefore, pursue only this, day after day.