रूपालोकमनस्कारै रन्ध्रैर् बहिर् इव स्थिताम् । सृष्टिं पश्यति जीवो ऽन्तस् सरसीम् इव पर्वतः
The individual, through the apertures of perception shaped by form, sees the creation as if it were outside, just as a mountain sees a lake within itself.
जीवो जगत्तयात्मानं पश्यत्य् अयम् अकारणम् । हेमेव कटकादित्वं तद् अपश्यन् न पश्यति
This individual, without any real cause, perceives himself as the world; just as gold, not recognizing itself, sees itself as a bracelet or other ornament.
जीवन्तो ऽपि न जीवन्ति म्रियन्ते न मृता अपि । सन्तो ऽपि न च सन्तीव परावरविदश् शुभाः
Though alive, they do not truly live; though dead, they are not truly dead; though existent, they seem not to exist—such are the blessed ones who know the highest and the lowest.
प्रबुद्धस् सर्वकर्माणि कुर्वन्न् अपि न पश्यति । गृहकर्माणि गेहस्थो गोष्ठभाण्डमना इव
The awakened one, even while performing all actions, does not see himself as the doer—like a householder engaged in household tasks, yet his mind is on the cattle and their goods.
विराड् हृदि यथा चन्द्रḫ प्रतिदेहं तथा स्थितः । जीवो हिमकणाकारस् स्थूले स्थूलो लघौ लघुः
Just as the full moon appears in every heart, so the cosmic being abides; the individual, like a drop of dew, is gross in the gross, subtle in the subtle.
अहमात्मा त्रिकोणत्वम् उपगच्छति कल्पनात् । असद् एव सदाभासं मन्यते चेतनाद् वपुः
The self, through imagination, assumes the form of a triangle; consciousness regards the unreal as real, taking on a body that only seems to exist.
कर्मकोशे त्रिकोणे तु शुक्रसारो ऽवतिष्ठते । देहे जीवो ऽहम् इत्य् आत्मा स्वामोदẖ कुसुमे यथा
In the triangular repository of action, the essence of vitality abides; in the body, the individual self, thinking 'I am,' dwells as fragrance in a flower.
अहम् इत्य् एव शुक्रस्था संविद् आपादमस्तकम् । विसरत्य् अखिले ज्योत्स्ना यथा ब्रह्माण्डमण्डपे
The awareness established in the vital essence, as 'I am,' pervades from head to toe, spreading everywhere like moonlight in the expanse of the universe.
अक्षरन्ध्रप्रणालेन विवृतं वेदनोदकम् । व्याप्नोति त्रिजगद् धूमो वियन् मेघतया यथा
Through the channel of the subtle nerve, the water of sensation, once opened, pervades the three worlds like vapor spreads in the sky as a cloud.
देहे यद्य् अप्य् अशेषे ऽस्मिन् बहिर् अन्तश् च वेदनम् । विद्यते तत् तथाप्य् अत्र शुक्रे ऽस्ति घनवासनम्
Although sensation exists everywhere, both inside and outside this entire body, yet here, in the semen, it has a dense abode.
जीवस् सङ्कल्पमात्रात्मा यत्सङ्कल्पो ऽवतिष्ठते । हृदि भूत्वा स एवाशु बहिḫ प्रसरति स्फुटम्
The individual soul is of the nature of mere intention; whatever intention is held, that, becoming established in the heart, quickly and clearly spreads outward.
यथास्थितास्यां निश्चिन्तां वर्जयित्वाम्बरोपमाम् । न कयाचिद् अपि स्थित्या शाम्यत्य् अहम् इति भ्रमः
Except for the one who remains as she is, carefree and sky-like, the notion 'I am at rest by any particular state' is a delusion.
चिन्ता तु चिन्त्यमानापि भावनीयाम्बरोपमा । अहम्भावोपशमने शमनेन क्रमेण ते
Even when worry is contemplated, it is like the sky to be imagined; by gradually calming the sense of 'I', it is pacified in you.
तज्ज्ञा व्यवहरन्तीह भाव्यभावनवर्जितम् । अरूपालोकमननं मौनदारुनरा इव
The knower of that, acting here, is free from both imagination and non-imagination; their contemplation is formless, like silent ascetics made of wood.
अकिञ्चिद्भावनो यस् स्यात् स मुक्त इति कथ्यते । जीवन्न् आकाशविशदो बद्धस् त्व् अन्य इव स्फुटम्
One whose mind is established in nothingness is called liberated; living, he is clear as space, while another is clearly bound.
अहम् इत्य् एव शुक्रस्था संविद् आपादमस्तकम् । विसरत्य् अखिले देहे ब्रह्माण्डे ऽर्कप्रभा यथा
The consciousness situated in the semen, as 'I am', spreads from head to foot throughout the whole body, like the light of the sun in the universe.
दृङ् नेत्रं स्वदनं जिह्वा श्रुतिश् श्रोत्रं भवत्य् असौ । इत्याद्या वासनाḫ पञ्च बद्ध्वा तासु निमज्जति
The tendency arises: 'sight is the eye, taste is the tongue, hearing is the ear,' and so on; binding itself with these five inclinations, it becomes immersed in them.
विद्भावो ऽक्षतयोदेति मनो भूत्वैकदेशतः । सर्वगो ऽपि रसो भूमौ यथाङ्कुरतया मधौ
From a particular aspect, the mind arises as the sense of individuality, just as, though pervasive, the essence of taste appears in the earth as a sprout in honey.
यो भावयति भावेषु नेह रूढेष्व् अभावताम् । तस्यायत्नवतो दुẖखम् अनन्तं नोपशाम्यति
He who contemplates objects but does not become established in them as real, for him, without effort, endless suffering does not arise.
येन केनचिद् आच्छन्नो येन केनचिद् आशितः । यत्र क्वचन शायी ज्ञस् सम्राड् इव विराजते
Covered by whatever, sustained by whatever, lying wherever—such a knower shines forth like a sovereign.
वासनाभिर् उपेतो ऽपि समग्राभिर् अवासनः । अन्तश्शून्यो ऽप्य् अशून्यात्मा खम् इव श्वसनान्वितः
Even though endowed with all tendencies, he is without tendencies; though empty within, his self is not empty, like space accompanied by wind.
आसने शयने याने स्थितो यत्नेन बोध्यते । निद्रालुर् इव निर्वाणमनोमनननिर्वृतः
Whether sitting, lying down, or traveling, he is awakened with effort, like one drowsy, absorbed in liberation, beyond mind and thought, at peace.
संविन्मात्रं हि पुरुषस् सर्वगो ऽपि स तिष्ठति । स्फुटं सारे शरीरस्य यथा गन्धो ऽब्जकोटरे
Indeed, the person is pure consciousness alone; though all-pervading, he abides distinctly in the essence of the body, like fragrance in the heart of a lotus.
संविन्मात्रं विदुर् जन्तुं तस्य प्रसरणं जगत् । आत्मनिष्ठत्वम् अजगत् परमेत्य् उपदेशभूः
They know the living being as pure consciousness; the world is its expansion. Abiding in the Self, free from worldliness, is taught as the highest.
नीरसो भव भावेषु सर्वेषु विभवादिषु । पाषाणं हृदयं कृत्वा तथा भवसि भूतये
Be indifferent toward all things, whether possessions or prosperity; make your heart like stone, and thus you will exist for the sake of true being.
साधो हृदयसौषिर्यम् असौषिर्यम् इवास्तु ते । अविद्वद्वपुषो ऽवित्त्वाद् उपलस्येव राघव
O noble one, let your heart be as unyielding as if it were without softness, like the body of an ignorant person is insensible, or like a stone, O Raghava.
तज्ज्ञाज्ञयोर् अशेषेषु भावाभावेषु कर्मसु । ऋते निर्वासनत्वात् तु न विशेषो ऽस्ति कश्चन
Between the knower of truth and the ignorant, in all states of existence and non-existence, in all actions, apart from the absence of impressions, there is truly no distinction.
सत्तैवैषा विदो यत् सा भवत्य् उन्मिषिता जगत् । परं तत्त्वं निमिषिता दृग् इवानामकं ततम्
This very existence, when awakened, appears as the world to the wise; when unawakened, it is the supreme reality, pervading like the nameless faculty of seeing.
दृश्यं विनश्यत्य् अखिलं विनष्टं जायते पुनः । यन् न नष्टं न चोत्पन्नं तत् सत् तद् भव तद् भवान्
All that is seen perishes, and what has perished arises again; but that which is neither destroyed nor produced—that is reality; become that, for that is your true nature.
भावना ज्ञप्तिनिर्मूला भावितापि न विद्यते । सलिलं मृगतृष्णेव न ददाति भवाङ्कुरम्
Conception, rooted in mere cognition, does not truly exist even if it appears; like water in a mirage, it does not give rise to the sprout of becoming.