नाहन्त्वं लभ्यते साधो बुद्ध्यालं किं निरीक्षितम् । असद् एव कुतो ऽप्य् एतद् बालयक्ष इवोत्थितम्
O noble one, the sense of 'I-ness' cannot be found by intellect; why investigate further? This non-existent thing has arisen from somewhere, like a child's imaginary demon.
मुक्तं त्व् अहन्त्वशब्दार्थैर् लभ्यते यच् च तत् परम् । युक्तं त्व् अहन्त्वशब्दार्थैḫ प्रेक्ष्यमाणं विलीयते
That which is attained when the meanings of the word 'I-ness' are abandoned is supreme; but when the meanings of 'I-ness' are observed, it dissolves.
भेदो जगद्ब्रह्मदृशोर् अभेदḫ पर्यायशब्दार्थविलासतुल्यः । सङ्कल्पमात्रप्रथितो न सत्यो यथानयोर् वै कटकत्वहेम्नोः
The distinction between the world and Brahman is like the play of synonymous words for non-difference; it is established only by thought, not real—just as the difference between a bangle and gold is not real.
शस्त्राणि दयिताङ्गानि मग्नान्य् अङ्गे निरम्बरे । यो बुध्यमानस् सुसमस् स परस्मिन् पदे स्थितः
He who, while aware, remains perfectly balanced even when weapons or the limbs of a beloved are pressed against his bare body, is established in the supreme state.
तावत् पुरुषयत्नेन धैर्येणाभ्यासम् आहरेत् । यावत् सुषुप्ततोदेति पदार्थोदयनं प्रति
One should persist in practice with human effort and patience until the arising of objects is experienced as it is in deep sleep.
यथाभूतार्थतत्त्वज्ञम् आधयो ऽङ्गगता अपि । न मनाग् अपि लिम्पन्ति पयांसीव सरोरुहम्
Just as water does not cling at all to a lotus leaf, so too sorrows, even if present in the body, do not touch one who knows the true reality of things as they are.
शस्त्राङ्गनानभांस्य् अङ्गलग्नान्य् अलम् असंविदन् । अलग्नानीव शान्तात्मा यḫ पश्यति स पश्यति
He truly sees who perceives the limbs, though struck by weapons, as untouched—just as a peaceful mind sees them as if they were not struck at all.
विषं यथा स्वान्तर् एव घुग्घुन्थीभवति स्वयम् । न च घुग्घुन्थता नाम विषाद् अन्यास्ति काचन
Just as poison, within itself, alone becomes a ghugghuntha (worm), and there is no other cause for the wormhood apart from the poison itself,
स्वरूपम् अजहन्न् एव जीवताम् अधितिष्ठति । तथात्मा तत्परिज्ञानमात्रैकप्रविलायिनीम्
So too, the self, without abandoning its own nature, abides among the living, dissolving only in the knowledge that recognizes That alone.
जीवीभवति घुग्घुन्थो मृत्यात्मैव यथा तथा । अत्यजन्ती निजं रूपं चिज् जडं रूपम् ऋच्छति
Just as the worm becomes alive from the poison, so too, when consciousness abandons its own form, it attains an inert form.
ब्रह्मण्य् अनन्यो ऽप्य् अन्याभो घुग्घुन्थकवद् उत्थितः । तत्स्थस् स एवास इवाप्य् अतत्स्थ इव सर्गकः
Though not different from Brahman, one arises as if another, like the ghugghuntha from poison; established in That, he appears both as if he abides and as if he does not abide, like a creator.
विषं विषत्वम् अजहद् यथा स्वान्तẖ क्रिमिẖ क्रमात् । न जायते न म्रियते जायते म्रियते ऽपि च
Just as the worm, not abandoning its poisonous nature, gradually arises within, so too, it is neither born nor dies, yet it appears to be born and to die.
स्वेनैव संविदर्थेन पदार्थानाम् अरूपिणा । तीर्यते गोष्पदम् इव न तु दैवाद् भवार्णवः
By its own nature as pure consciousness, which is formless, the ocean of worldly existence is crossed as easily as a cow's hoofprint, not by fate.
सर्वभावान्तरावस्था सर्वभावातिशायिनी । अन्तश्शीतलता यस्मिंस् तस्मिन् किम् अवहेलनम्
That which is the inner state of all beings, surpassing all states, and in which there is inner coolness—what disregard could there be for That?
जगत्पदार्थसत्तान्तस् सामान्येनाशु भाव्यताम् । मनोऽहङ्कारबुद्ध्यादिẖ कẖ कलङ्को ऽमलात्मनि
Let the existence of the objects of the world be quickly considered in general; how can mind, ego, intellect, and the like be a stain upon the stainless Self?
यथा घटपटाद्य् अर्थान् पश्यस्य् अर्थं शरीरकम् । तथाहन्त्वमनोबुद्धिवेदनाद्य् अपि पश्य हे
Just as you perceive the bodily substance in objects like pots and cloths, so too, O friend, perceive ego, mind, intellect, sensation, and the rest.
जगत्पदार्थसार्थौघं मनोबुद्ध्यादिसंयुतम् । ज्ञ एवासंविदंस् तिष्ठ परिनिष्ठितनिष्ठया
Recognize the multitude of worldly objects, along with mind and intellect, as merely a collection; remain as pure awareness, firmly established in certainty.
न केनचित् कस्यचिद् एव कश्चिद् दोषो न चैवेह गुणẖ कदाचित् । सुखेन दुẖखेन भवाभवेन न चास्ति भोक्ता न च कर्तृतेति
Here, there is truly no fault in anyone, nor is there ever any virtue; there is no enjoyer or doer with regard to pleasure, pain, existence, or nonexistence.
ख एव व्योम सम्पन्नम् इति सङ्कल्पनं यथा । भ्रान्तिमात्रम् असद्रूपं तथाहम्भावभावनम्
Just as the notion that space is filled with sky is mere imagination and a false appearance, so too is the conception of 'I-ness' merely a delusion.
खं खे जातम् इति भ्रान्तेर् अहं कल्पयिता यथा । तथा निर्व्यपदेश्यात्म सद् अस्त्य् असद् इवाततम्
Just as, through delusion, one imagines that space is born in space, so too, from the inexpressible Self, the real appears to be spread out as if it were unreal.
खे खात्मैवास्ति चिद्रूपं तत् स्वकं विद्यते वपुः । भासते यद् इदन्त्वेन नाहम् अस्मि न चानहम्
In space, only the Self of space exists, whose nature is consciousness; its own form appears as what is perceived, yet I am neither 'I' nor 'not-I.'
ततं चिद्रूपम् अस्तीदृग् यत्र स्थूलं खम् अप्य् अलम् । अणाव् इव महामेरुस् तत्संवित्तिर् हि खादिता
That all-pervading form of consciousness exists in such a way that even gross space is insignificant within it; just as Mount Meru is within an atom, so is all awareness absorbed in that space.
घनस् ततो विदाभासẖ खाद् अप्य् अतितराम् अणुः । जानाति यत् स्वभावं तद् एतत् सर्गतया स्थितम्
From the dense arises the appearance of division; even from the subtle, the most minute. Whatever knows its own nature, that alone stands as creation.
अहन्ताखादिताद्यात्म विदḫ प्रसरणं जगत् । अम्भोद्रवप्रसरणं यथावर्तादिवेष्टनम्
The expansion of the world is the unfolding of the self, consumed by the sense of 'I'; just as the spreading of water is wound by the movement of a whirlpool.
अवित्प्रसरणं शान्तम् अस्पन्दीव जलद्रवः । निस्स्पन्दपवनाकारम् आकाशहृदयोपमम्
The unexpanded is peaceful, like still water without a ripple; resembling unmoving wind, like the heart of space.
न देशकालादि जगत्प्रसरेषूपयुज्यते । घनाच् छून्यान् निराभासाद् विन्मात्रप्रसराद् ऋते
In the expansion of the world, space, time, and the rest are not applicable—except for the expansion from the dense, the void, the non-apparent, and pure consciousness.
विन्मात्रे प्रसृते काष्ठे व्योम्नि नावि जले स्थले । निद्रायां जाग्रति स्वप्ने भवेज् जगद् इवोदितम्
When pure consciousness expands, whether in wood, sky, boat, water, or land, in sleep, waking, or dream, the world seems to arise.
प्रसरणाप्रसरणे न च सम्भवतो मिथः । खाद् अप्य् अतितराच्छत्वाद् अक्षोभादेस् सदैव हि
There is no mutual occurrence of expansion and non-expansion; for even in the subtle, due to its extreme subtlety and absence of disturbance, it is ever so.
ज्ञश् चेतति न भोगादि न चैवात्मन्य् असाव् अहम् । द्रवत्वम् अम्भसीवान्तर् अद्वितीयḫ परे स्थितः
The knower is aware, but not of enjoyment or the like, nor does he think 'I am this self'; like the liquidity within water, he abides inwardly as the non-dual supreme.
धीर् ह्रीश् श्रीस् स्त्री स्मृतिẖ कीर्तिẖ कान्तिर् इत्यादिकं गणम् । न पश्यति विसङ्कल्पस् तमसीव पदान्य् अहेः
Courage, modesty, prosperity, womanhood, memory, fame, beauty, and such qualities—he does not perceive them, being free of concepts, like the feet of a snake in darkness.