अन्धकारमयी मूढा जाड्यजर्जरितान्तरा । तनुताम् एति संसारवासनेव प्रगे क्षपा
Dark, confused, and worn by dullness within, the desire for worldly existence fades like the night at dawn.
दृष्टचिद्भास्करा प्रज्ञापद्मिनी पुण्यपल्लवा । विकसत्य् अमलोद्द्योता प्रातर् द्यौर् इव रूपिणी
When the sun of consciousness is seen, the lotus of wisdom, adorned with virtuous shoots, blossoms with pure radiance, like the morning sky.
प्रज्ञा हृदयहारिण्यो भुवनाह्लादनक्षमाः । सत्त्वलक्ष्म्यः प्रवर्तन्ते सकलेन्दोर् इवांशवः
Wisdom, captivating the heart and able to delight the world, manifests as the wealth of virtue, like the rays of the full moon.
बहुनात्र किम् उक्तेन ज्ञातज्ञेयो महामतिः । नोदेति नैव यात्य् अस्तम् अभूताकाशकोशवत्
What more needs to be said? The great mind, knowing what is to be known, neither rises nor sets, like the space within the sky.
विचारणापरिज्ञातस्वभावस्योदितात्मनः । अनुकम्प्या भवन्त्य् एते ब्रह्मविष्ण्विन्द्रशङ्कराः
For one whose nature is understood through inquiry and whose self has arisen, even Brahma, Vishnu, Indra, and Shiva become objects of compassion.
प्रकटाकारम् अप्य् अन्तर् निरहङ्कारचेतसम् । नाप्नुवन्ति विकल्पास् तं मृगतृष्णाम्ब्व् इवैणकाः
Even when manifest outwardly, thoughts do not reach one whose mind is free from ego, just as mirage-water does not reach the deer.
तरङ्गवद् अमी लोकाः प्रयान्त्य् आयान्ति चाभितः । क्रोडीकुरुत आत्मोत्थे न ज्ञं मरणजन्मनी
These worlds, like waves, come and go all around; but for the knower, birth and death, arising from the self, are gathered up and do not disturb him.
आविर्भावतिरोभावौ संसारो नेतरः क्रमः । इति ताभ्यां समालोके रमते न स खिद्यते
Manifestation and dissolution—this alone is the course of saṃsāra, nothing else; seeing both clearly, he delights and is not troubled.
न जायते न म्रियते कुम्भे कुम्भनभो यथा । भूषिते दूषिते वापि देहे तद्वद् इहात्मवान्
Just as space within a pot is neither born nor dies when the pot is adorned or broken, so too, the self in the body is unaffected.
विवेक उदिते शीते मिथ्याभ्रमभरोदिता । क्षीयते वासना साभ्रे मृगतृष्णा मराव् इव
When discernment arises, the cold of delusion, born of the weight of false error, is dispelled; in the clouded mind, desire fades like a mirage in the desert.
को ऽहं कथम् इदं वेति यावन् न प्रविचारितम् । संसाराडम्बरं तावद् अन्धकारोपमं स्थितम्
As long as one has not inquired, 'Who am I? What is this?', the tumult of saṃsāra remains like darkness.
मिथ्याभ्रमभरोद्भूतं शरीरं पदम् आपदाम् । आत्मभावनया नेदं यः पश्यति स पश्यति
The body, arising from the weight of false error, is a source of misfortune; he truly sees who does not regard it as the self.
देशकालवशोत्थानि न ममेति गतभ्रमम् । शरीरसुखदुःखानि यः पश्यति स पश्यति
He truly sees who, his delusion gone, perceives bodily pleasure and pain, arising from place and time, as not belonging to himself.
आत्मानम् इतरच् चैव दृशा नित्याविभिन्नया । सर्वं चिज्ज्योतिर् एवेति यः पश्यति स पश्यति
He who sees the self and all else with the vision that never divides, and perceives everything as the light of consciousness alone—he truly sees.
अपारपर्यन्तनभो दिक्कालादिक्रियान्वितम् । अहम् एवेति सर्वत्र यः पश्यति स पश्यति
He who sees everywhere, in the limitless sky, in directions, time, actions, and all, that 'I alone am'—he truly sees.
वालाग्रलक्षभागात् तु कोटिशः परिकल्पितः । अहं सूक्ष्म इति व्यापी यः पश्यति स पश्यति
He who perceives the subtle 'I' as pervading, imagined in countless ways, even in a fraction of a hair's tip—he truly sees.
सर्वशक्तिर् अनन्तात्मा सर्वभावान्तरस्थितः । अद्वितीयश् चिद् इत्य् अन्तर् यः पश्यति स पश्यति
He who inwardly perceives the infinite self, all-powerful, present within every state, as the nondual consciousness—he truly sees.
आधिव्याधिभयोद्विग्नो जरामरणजन्मवान् । देहो ऽहम् इति न प्राज्ञो यः पश्यति स पश्यति
He who, afflicted by ailments, fears, distress, and subject to old age, death, and birth, sees 'I am the body'—he does not see wisely.
तिर्यग् ऊर्ध्वम् अधस्ताच् च व्यापको महिमा मम । न द्वितीयो ममास्तीति यः पश्यति स पश्यति
He who perceives my greatness as pervading across, above, and below, and knows there is no second to me—he truly sees.
मयि सर्वम् इदं प्रोतं सूत्रे मणिगणा इव । चित्तन्तुर् अहम् एवेति यः पश्यति स पश्यति
He who sees that all this is strung in me, as gems on a thread, and that I alone am the inner consciousness—he truly sees.
नाहं न चान्यद् अस्तीह ब्रह्मैवास्ति न चास्ति तत् । इत्थं सदसतोर् मध्यं यः पश्यति स पश्यति
He who perceives that neither I nor anything else exists here, that only Brahman is, and nothing else, and thus sees the middle between existence and nonexistence—he truly sees.
यन् नाम किञ्चित् त्रैलोक्ये स एको ऽवयवो मम । तरङ्गो ऽब्धाव् इवेत्य् अन्तर् यः पश्यति स पश्यति
Whatever name or thing exists in the three worlds is but a single aspect of myself, like a wave in the ocean; whoever perceives this within, truly perceives.
आत्मतापरते त्वत्तामत्ते यस्य महात्मनः । भावाद् उपरते स्यातां स पश्यति सुलोचनः
For the great soul whose selfhood and otherness, yours and mine, have ceased through the ending of mental constructs, such a person sees with clear vision.
शोच्या पाल्या मयैवेयं स्वसेयं मे कनीयसी । त्रिलोकी पेलवेत्य् उच्चैर् यः पश्यति स पश्यति
This world is to be pitied, protected, and regarded as my own, as my younger sister; whoever loudly sees the three worlds as frail, truly perceives.
चेत्यानुपातरहितं चिद्भैरवमयं वपुः । आपूरितजगज्जालं यः पश्यति स पश्यति
Whoever perceives the body as devoid of objectivity, composed of the terror of pure consciousness, and filled with the web of the universe, truly perceives.
सुखं दुःखं भवो ऽभावो ऽविवेककलनाश् च याः । अहं न वेति वा नूनं पश्यन् न परिहीयते
Pleasure, pain, existence, nonexistence, and the calculations of discrimination—whoever sees these as 'I am not this' or 'I am this,' is never diminished.
स्वात्मसत्तापरापूर्णे जगत्य् अन्येन वर्जिते । किं मे हेयं किम् आदेयम् इति पश्यन् सदृङ् नरः
In a world pervaded by one's own being and devoid of any other, whoever sees, 'What is to be rejected, what is to be accepted?'—such a person is wise.
अप्रतर्क्यम् अनाभासं सन्मात्रम् इदम् इत्य् अलम् । हेयोपादेयकलना यस्य क्षीणा नमामि तम्
To whom this is nothing but pure being, beyond reasoning and appearance, and whose calculation of rejection and acceptance is ended—I bow to that one.
य आकाशवद् एकात्मा सर्वभावगतो ऽपि सन् । न भावरञ्जनाम् एति स महात्मा महेश्वरः
He who, like space, is of one essence, present in all states, yet does not become colored by any state—such a great soul is the supreme lord.
तमःप्रकाशकलनामुक्तः कालात्मतां गतः । यस् सोम्यस् सुसमस् स्वस्थस् तं नौमि पदम् आगतम्
Freed from the notions of darkness and light, having attained the essence of time, serene, balanced, and healthy— I honor that state which has been reached.