ये त्व् एवं कर्मसन्त्यागम् अकृत्वान्यत्प्रवर्तिताः । अत्यागं त्यागरूपात्म गगनं मारयन्ति ते
Those who, without renouncing action in this way, engage in other pursuits—these, by their lack of renunciation, obscure the sky-like nature of the self.
बोधात्मकतया कर्मत्यागस् सम्पद्यते स्वयम् । दग्धबीजा निरिच्छोच्चैर् अक्रियैव भवेत् क्रिया
Renunciation of action arises naturally through knowledge; just as a burnt seed cannot sprout, so too, action ceases even while activity appears.
बुद्धीन्द्रियेहितं कर्म सफलं रसभावनात् । वेष्टितत्यक्तदाम्नीव स्पन्दो ऽन्यो निष्फलो ऽङ्गजः
Action performed by the mind and senses bears fruit due to the sense of enjoyment; but when this is abandoned, any movement arising from the body is fruitless, like a rope left behind.
कर्मत्यागे स्थिते बोधाज् जीवन्मुक्तो विवासनः । गेहे तिष्ठत्व् अरण्ये वा शाम्यत्व् अभ्येतु वोदयम्
When renunciation of action is established through knowledge, one becomes liberated while living; whether residing at home or in the forest, one remains at peace and welcomes the dawn.
गेहम् एवोपशान्तस्य विजनं दूरकाननम् । अशान्तस्याप्य् अरण्यानी विजना सजना पुरी
For one who is peaceful, the home itself is solitude, while for the restless, even the distant forest is crowded; for the unquiet, the wilderness and solitude are as populated as the city.
परिशान्तमतेर् ज्ञस्य स्वप्ने ऽप्य् अप्राप्तमानवा । निर्मला वितता हृद्या हृद् एव वनभूमिका
For the wise whose mind is thoroughly tranquil, even in dreams, the forest is not attained; pure, expansive, and delightful, the forest exists only in the heart.
ज्ञस्य निर्वाणदृश्यस्य निष्पदार्था मनोमयी । शान्ताशेषविशेषार्था जगद् एव महाटवी
For the knower who perceives liberation, the world itself is a great forest—mind-created, devoid of real substance, peaceful, and free from all distinctions.
अनन्तसङ्कल्पवतो हृदयोद्यज्जगत्स्थितेः । हृद्य् एवावर्तते भूमिर् अज्ञस्याखिलसागरा
For one with endless thoughts, the world arising in the heart is the field of existence; in the heart alone, the earth and all its oceans revolve for the ignorant.
घनस्याज्ञस्य दीनस्य विविधद्वन्द्वसङ्कटा । सारम्भा विपुलाकारा हृद्य् एव ग्राममण्डली
Within the heart of the ignorant and afflicted, a vast and tumultuous village of various dualities and troubles arises.
विविधकार्यविकारदशामयी सपुरपत्तनपर्वतमण्डला । मकुरकोश इव प्रतिबिम्बिता हृदि भवत्य् अमला मलिने मही
The pure and impure earth, along with its cities, towns, and mountains, appears reflected in the heart like an image in a mirror, shaped by the manifold conditions of action.
साहन्तादिजगच्छान्तौ बोधे संवित्कलात्मनि । दीपसंशान्तिसङ्काशस् त्यागस् सिध्यति नान्यथा
Renunciation is accomplished only when the world, beginning with the sense of 'I', is pacified in the awareness whose essence is consciousness, resembling the tranquility of a lamp; not otherwise.
न त्यागẖ कर्मसन्त्यागो बोधस् त्याग इति स्मृतः । अजगत्प्रतिभैकात्मा यो ऽनहन्तादिर् अव्ययः
Renunciation is not the abandonment of actions; it is remembered as the renunciation of ignorance, which is the single essence of the non-world, beginning with the absence of 'I', and is imperishable.
अयं सो ऽहम् इदं तन् मे इति निस्स्नेहदीपवत् । शान्ते परमनिर्वाणं प्रबोधात्मैव शिष्यते
When one is free from attachment, like a lamp, and thinks, 'This is that, I am this, this belongs to me,' then, in the peace of supreme nirvana, only the awakened self remains.
अयं सो ऽहम् इदं तन् मे शान्तम् इत्य् एव यस्य नो । न ज्ञानं तस्य नो शान्तिर् न त्यागो न च निर्वृतिः
For one who does not have the thought, 'This is that, I am this, this belongs to me, it is peaceful,' there is neither knowledge nor peace, nor renunciation, nor delight.
ममेदम् अयम् एवाहम् इत्य् एतावति यẖ क्षयः । बोधात्मा शिवं शान्तं तु तस्माद् अन्यन् न विद्यते
Where the sense of 'This is mine, I am this' has ceased, only the peaceful, auspicious, awakened self remains; nothing else is known apart from that.
अहमंशे चिता क्षीणे सर्वम् एव क्षयं गतम् । न किञ्चिच् च क्वचित् क्षीणं निर्वाणैकघनं स्थितम्
When the portion of 'I' in consciousness is exhausted, everything is brought to cessation; nothing remains anywhere, and only the mass of nirvana stands.
अहंविद् अनहंवित्त्वाद् एव शाम्यत्य् अविघ्नतः । एतावन्मात्रसाध्येयं किम् एवेयं कदर्थना
The sense of 'I' ceases effortlessly when the sense of 'not-I' arises; this is all that needs to be accomplished—why indulge in further complications?
अहं नाहम् इति भ्रान्तिर् न च वित्त्वाद् ऋते ऽस्ति सा । वित्त्वं चाकाशविशदम् अतẖ क्वैषा भ्रमस्थितिः
The confusion of 'I am' and 'I am not' exists only because of the sense of 'I'; apart from this, it does not exist. The sense of 'I' is as clear and empty as space—so where does this state of confusion reside?
न भ्रमो भ्रमणं नैव न भ्रान्तिर् भ्रमको ऽस्ति वा । अनालोकनम् एवेदम् आलोकान् नेदम् अस्ति ते
There is no delusion, no wandering, nor any cause of confusion; it is simply the absence of perception. If perception arises, then this does not exist for you.
विद्धि विन्मात्रम् एवेदम् असद्रूपोपमं ततम् । ॐ अलं मौनम् आस्स्वैवं सर्वं निर्वाणमात्रकम्
Know that this is nothing but pure consciousness, pervading like the semblance of the unreal. Om—enough, remain silent thus; all is nothing but nirvana.
येनैवाशु निमेषेण त्व् अहम् इत्य् एव चेतति । तेनैव नाहम् इत्य् एव चेतित्वाशु न शोच्यते
By the very instant in which you think 'I am,' you may also think 'I am not'; by that same instant, you are not to be grieved.
अहम्भावं नञर्थेन निर्वाप्यारूढबाणवत् । अजस्रम् आसवक्षीवस् तिष्ठावष्टब्धतत्पदः
Having extinguished the sense of 'I' with the meaning of negation, like an arrow fixed in its target, remain always absorbed in that state, unmoving and steadfast.
सनञर्थाम् अहन्तां त्वं चेतन्न् एवम् अनारतम् । सर्वभावैर् अनारूढो भव तीर्णभवार्णवः
If you continually contemplate the sense of 'I' along with its negation, you will not be entangled by any state of being and will cross the ocean of existence.
स्वभावमात्रावजये स्वयं यस्य न वीरता । तस्योत्तमपदप्राप्तौ पशोर् ब्रूहि कथैव का
If one does not possess courage to conquer even one's own nature, then tell me, how can such a person attain the highest state, like an animal?
षड्वर्गो निर्जितḫ पूर्वं येनोत्तमविदा स्वतः । भाजनं स प्रकर्षाणां नेतरो नरगर्दभः
He by whom the sixfold group of senses has previously been conquered through supreme knowledge is alone the vessel of excellence, not the other, who is like a human donkey.
यस्य स्वान्तर् मनोवृत्तिर् जीयमाना जिताथ वा । विषयस् स विवेकानां स पुमान् इति कथ्यते
He whose inner mental modifications are being conquered or have been conquered—he is the one who possesses discernment; such a person is truly called a man.
अर्थो दृषद् इवाम्भोधौ यो य आपतति त्वयि । तस्माद् एव पलाय्यास्स्व नाहम् इत्य् एव भावनात्
Whatever object, like a stone in the ocean, falls upon you, from that very thing you should flee, by maintaining the contemplation: 'This is not I.'
नाहम् अस्मीति बुद्ध्वापि सोपपत्तिकम् अप्य् अलम् । ज्ञानाज् ज्ञो ज्ञप्तिमात्रं च किम् अज्ञ इव मुह्यसि
Even after realizing 'I am not this,' and understanding it with reasoning, why do you, who are knowledge itself and pure awareness, become deluded like one who is ignorant?
न ज्ञे ऽहमर्थतास्तीह हेम्नीव कटकादिता । भ्रान्तिमात्राद् ऋते सा च शाम्यत्य् अस्मरणेन ते
Here, there is no real sense of 'I am the knower,' just as there is no braceletness in gold; except by mere delusion, and that too ceases when you do not recall it.
यो यो भाव उदेत्य् अन्तस् त्वयि स्पन्द इवानिले । नाहम् अस्मीति चिद्वृत्त्या तम् अनाधारतां नय
Whatever state arises within you, like a vibration in the wind, bring it to unsupportedness by the awareness, 'I am not this.'