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'.
द्यौẖ क्षमा वायुर् आकाशं पर्वतास् सरितो दिशः । इत्य् आमोदो ऽहमर्थोग्रकुसुमस्य विकासिनः
Heaven, earth, wind, space, mountains, rivers, and directions—these are the fragrance of the powerful blossom of the sense of 'I' as it unfolds.
अहमर्थḫ प्रविसृतḫ प्रकटीकुरुते जगत् । सद्रूपालोकमननं प्रवृत्त इव वासरः
When the sense of 'I' spreads forth, it reveals the world, just as the day seems to begin with the arising of forms, lights, and thoughts.
प्रवृत्तेन दिनेनाभा प्रकटीक्रियते यथा । असज् जगद् अहन्त्वेन क्षणान् निर्मीयते तथा
Just as the absence of day becomes apparent when the day begins, so too is the unreal world momentarily created by the sense of 'I'.
अहम् इत्य् अर्थदुस्तैललवो ब्रह्मणि वारिणि । प्रसृतो यत् तद् आश्व् एतत् त्रिजगच्चक्रिकं स्थितम्
The drop of oil-like sense of 'I', released into the water of Brahman, quickly becomes established as the revolving wheel of the three worlds.
उन्मेषमात्रेणाहन्ता जगन्त्य् अनुभवत्य् अहो । न निमेषेण दृग् इव सत्यानीत्य् अप्य् असन्त्य् अलम्
With but a mere opening, the sense of 'I' experiences the worlds—indeed, not with a closing, just as the eye, even if things are unreal, perceives them as real.
अहमर्थे प्रविसृते संसारो ह्य् अनुभूयते । नान्तर्लयपरिक्षीणे लोचनस्येव तारके
When the sense of 'I' spreads forth, the cycle of existence is experienced; when it is dissolved within, it is diminished, like the star in the eye when the gaze is withdrawn.
अहमंशे निरंशत्वं नीते शाश्वतसंविदा । शाम्यतीयम् अशेषेण संसारमृगतृष्णिका
When the sense of 'I' is dissolved into the eternal awareness of partlessness, this mirage of worldly existence comes completely to rest.
स्वसंविद्भावनामात्रसाध्ये ऽस्मिन् वरवस्तुनि । सिद्धमात्रात्मनि स्वैरं मा खेदं गच्छ मा भ्रमीः
In this supreme reality, attainable only by the contemplation of one's own awareness, which is fulfilled in the Self alone—be at ease, do not be troubled or confused.
स्वयत्नमात्रसंसाध्याद् असहायादिसाधनात् । अनहंवेदनान् नान्यच् छ्रेयḫ पश्यामि ते ऽनघ
Since this is achieved solely by one's own effort, without any external aid, and through the absence of ego-sense, I see no greater good for you, O sinless one.
विस्मृत्याहन्त्वम् आस्स्व प्रविसृतविभवो भूषिताशेषविश्वो विष्वक्शैलान्तरिक्षक्षितिजलधिमरुन्मार्गरूपो ऽमलात्मा । स्वस्थश् शान्तो विशोकẖ करणमलकलावर्जितो निष्प्रपञ्चो निस्सञ्चारश् चरात्मा सकलम् असकलं चेति सिद्धान्तसारः
Forget the sense of 'I' and abide as the pure Self, whose glory is manifest as the entire universe—mountains, sky, earth, ocean, wind, and space—who is tranquil, peaceful, free from sorrow, untouched by the impurities of the senses and mind, beyond all manifestation and movement, the living Self, both all and not-all; this is the essence of the teaching.