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.'
लोभो लज्जा मदो मोहो येनादाव् इति नो जिताः । निरर्थकम् अनर्थे ऽस्मिन् स किमर्थं प्रवर्तते
He who has not conquered greed, shame, pride, and delusion at the outset—why does he act meaninglessly in this world of misfortune?
अहन्त्वं पवने स्पन्द इव यत् त्वयि संस्थितम् । परमात्मनि तन् नान्यद् एतत् स्पन्द इवानिले
The sense of 'I-ness' that abides in you, like a vibration in the wind, is nothing other than the Supreme Self; it is just like a vibration in the air.
असर्गसंविदा सर्गḫ परे ऽस्तीति विराजते । सन्निवेशविशेषेण दुरर्थो ऽपि हि शोभते
The idea of creation shines forth only through the awareness of non-creation; even what is difficult to grasp appears beautiful due to its particular arrangement.
परमात्मा तु नोदेति नास्तं याति कदाचन । न चास्माद् अन्यद् अस्तीति को भावो ऽभाव एव वा
But the Supreme Self neither arises nor ever sets; nor is there anything apart from That—so what could truly be called existence or non-existence?
परं परे परापूर्णं शान्ते शान्तं शिवश् शिवे । इत्येवमात्रं विततं नाहं न च जगन् न धीः
The Supreme is supreme, perfectly full, peace within peace, auspiciousness within auspiciousness; this alone pervades—all notions of 'I', world, or mind do not exist.
अनिर्वाणं विनिर्वाणे शान्ते शान्तं शिवे शिवम् । निर्वाणम् अपि निर्वाणे सनञर्थं न वापि तत्
The unliberated is in the liberated, peace within peace, auspiciousness within auspiciousness; even liberation itself, in liberation, is either meaningful or not at all.
शस्त्राघाताḫ प्रसह्यन्ते सह्यन्ते व्याधिवेदनाः । नाहम् इत्येवमात्रस्य सहने का कदर्थना
Blows of weapons are endured, the pain of disease is borne; but for one established in the mere sense of 'I am not', what hardship is there in endurance?
जगत्पदार्थसार्थानाम् अहम् इत्य् अङ्कुरो ऽक्षयः । तस्मिन् निर्मूलतां नीते जगन् निर्मूलतां गतम्
The indestructible sprout of 'I am' is the essence among the things and meanings of the world; when that is uprooted, the world itself becomes rootless.
बाष्पेणेवाहमर्थेन निस्सारेणापि सारवान् । श्यामलḫ परमादर्शस् तच्छान्तौ सम्प्रसीदति
Just as even with insubstantial tears, there is substance in the sense of 'I am'; the dark supreme mirror finds satisfaction in that peace.
अहमर्थḫ परे वायौ स्पन्दस् तत्प्रशमे तु तत् । अनिर्देश्यम् अनाभासम् अनन्तम् अजम् अव्ययम्
The sense of 'I am' is a vibration in the supreme air; when that subsides, it is indescribable, without appearance, infinite, unborn, and undecaying.
अहमर्थḫ पुरो द्रव्यप्रतिबिम्बकरḫ परे । रत्ने तद्विलयाद् आस्ते तदरागम् अबिम्बनम्
The sense of 'I' first acts as the cause of the reflection of objects; when that dissolves in the jewel, its attachment ceases to reflect.
अहमर्थḫ पुरो द्रव्यप्रतिबिम्बप्रदश् चिति । तच्छान्तौ सा निराभासा परमा केवलायते
The sense of 'I' first gives rise to the reflection of objects in consciousness; when that is pacified, consciousness appears as supreme, without any image, pure and alone.
अहमर्थाम्बुदे क्षीणे परमार्थशरन्नभः । परयानन्तया लक्ष्म्या स्वच्छयाच्छं विराजते
When the ocean of 'I'-sense is exhausted, the autumn sky of ultimate reality shines, adorned by the infinite, clear radiance of supreme fortune.
अहमर्थमलोन्मुक्तम् अहन्ताताम्रम् अङ्ग चेत् । तद् परं परमाभासं सम्पन्नं हेमकान्तिमत्
When the impurity of 'I'-sense is removed, O dear one, the copper of ego becomes gold; then the supreme, radiant, golden brilliance is attained.
यथा निरभिधार्थश्रीर् भजत्य् अव्यपदेश्यताम् । तथानहन्ताहन्तेयं ब्रह्मत्वम् अधिगच्छति
Just as the glory of an object without any designation attains indescribability, so this absence of ego and egotism reaches the state of Brahman.
सत्य् अहन्त्वे स्थितं ब्रह्म सनामेव पदार्थवत् । शान्तवत् सद् इवासद्वत् तद्वत् सव्यपदेशवत्
When Brahman abides in the truth of ego, it is named and appears as an object; like peace, like existence, like nonexistence, so it is with designation.
अहमर्थो जगद्बीजं यदि दग्धम् अभावनात् । तद् अहं त्वं जगद् बन्ध इत्यादेẖ कलनैव का
If the seed of the world, the sense of 'I', is burned by non-conceptualization, then what is the use of constructing ideas such as 'I', 'you', 'world', 'bondage', and so on?
सद् ब्रह्म शिवम् आत्मेति परे नामकलङ्किता । उदेत्य् अहन्ता कुम्भत्वाद् इव मृद्धातुविस्मृतिः
The true, Brahman, Shiva, and Self are marked by names in the ultimate; ego arises like the notion of a pot, forgetting the clay substance.
अहमर्थाद् इयं बीजात् सत्ता विषलतोत्थिता । यस्यां जगन्त्य् अनन्तानि फलान्य् आयान्ति यान्ति च
From the sense of 'I', this existence arises from the seed, spreading widely; in it, countless worlds come and go as fruits.
साद्रिद्यूर्वीनदीशेयं रूपालोकैषणादिका । अहमर्थस्य मरिचबीजस्यान्तश् चमत्कृतिः
This world of mountains, earth, rivers, and so on, with forms, lights, and desires, is the wondrous manifestation within the seed of the ray called the sense of 'I'.