त्रैलोक्यमल्लांस् तृणवन् निघ्नन् विष्ण्वब्जजादिकान् । युक्त्यातिशयदार्ढ्येन कालश् श्वेतेन कालितः
Kala, by exceptional strength of reasoning, subdued the mighty champions of the three worlds, treating them like blades of grass, including Vishnu, Brahma, and others, and was overcome by Shveta.
प्रणयेन यमं जित्वा कृत्वा वचनसङ्गरम् । परलोकाद् उपानीतस् सावित्र्या सत्यवान् पतिः
By affection, Savitri conquered Yama, made him keep his word, and brought her husband Satyavan back from the other world.
न सो ऽस्त्य् अतिशयो लोके यस्यास्ति न फलं स्फुटम् । भवितव्यं विचार्यातस् सर्वातिशयशालिना
There is no excellence in this world whose clear result does not exist; whatever is destined must be considered by one who possesses all excellences.
आत्मज्ञानम् अशेषाणां सुखदुःखदशादृशाम् । मूलङ्कषकरं तस्माद् भाव्यं तत्रातिशायिना
Self-knowledge, which is the root cause of all states of happiness and sorrow, should therefore be cultivated by one who excels.
नानयोपहतार्थिन्या दृश्यदृष्ट्यातिदुष्टया । दुःखाद् ऋते निराबाधं सुखं किञ्चिद् अवाप्यते
Except for suffering, nothing free from trouble is obtained by one whose perception is corrupted by various objects and by a faulty way of seeing.
अशमः परमं ब्रह्म शमश् च परमं पदम् । यद्य् अप्य् एवं तथाप्य् एनं प्रशमं विद्धि शङ्करम्
Restlessness is the supreme Brahman, and tranquility is the highest state; though this is so, know that supreme tranquility is auspicious.
अभिमानं परित्यज्य शमम् आश्रित्य शाश्वतम् । विचार्य प्रज्ञयार्यत्वं कुर्यात् सज्जनसेवनम्
Abandoning pride and embracing eternal tranquility, one should, with discernment, cultivate noble conduct through the service of the virtuous.
न तपांसि न तीर्थानि न शास्त्राणि जयन्ति वः । संसारसागरोत्तारे सज्जनासेवनं यथा
Neither austerities, nor pilgrimages, nor scriptures can deliver you from the ocean of worldly existence as does the service of the virtuous.
लोभमोहरुषां यस्य तनुतानुदिनं भवेत् । यथाशास्त्रं विहरतस् स्वकर्मसु स सज्जनः
He whose greed, delusion, and anger diminish day by day, who acts according to scripture in his own duties, is a virtuous person.
अध्यात्मविदुषस् सङ्गात् तस्य सा धीः प्रवर्तते । अत्यन्ताभाव एवास्य यया दृश्यस्य दृश्यते
Through association with those who know the Self, his intellect is awakened, by which the utter absence of the visible is perceived.
दृश्यात्यन्ताभावतस् तु परम् एवावशिष्यते । अन्याभाववशाद् आशु जीवस् तत्रैव लीयते
When the visible is utterly absent, only the supreme remains; due to the absence of all else, the individual soul quickly merges there.
न चोत्पन्नं न चैवासीद् दृश्यं न च भविष्यति । वर्तमाने ऽपि नैवास्ति परम् एवास्त्य् अवेदितम्
The visible neither arises, nor existed, nor will exist; even in the present, it does not exist—only the supreme, which is unknowable, exists.
एतद् युक्तिसहस्रेण दर्शितं दर्श्यते ऽपि च । सर्वैर् एवानुभूतं हि दर्शयिष्यामि चाधुना
This has been shown by a thousand arguments and is also demonstrated; it has been experienced by all, and I will now reveal it.
यथेदम् अखिलं शान्तं त्रिजगत् संविदम्बरम् । इदं तत्त्वं त्व् असत्त्वादि कुतो ऽत्र स्यात् कथञ्चन
Just as this entire, tranquil expanse of consciousness is the three worlds, this is the reality; how could there be, in any way, something unreal or otherwise here?
चिच् चमत्कुरुते चारु चञ्चलाचञ्चलात्मनि । यत् तयैव तद् एवेदं जगद् इत्य् अवबुध्यते
Consciousness, wondrous in itself, delights in both movement and stillness; by that very consciousness, this world is perceived as such.
त्रैलोक्यरूपो ऽनुभवश् चिदादित्यांशुमण्डलम् । क्व वेन्द्वंशुमतोर् भेदो निर्विकत्थन कथ्यताम्
The experience of the three worlds is like the orb of the sun of consciousness; tell me, O wise one, where is the distinction between the sun and its rays?
स्वभावतो ऽस्याश् चिद्दृष्टेर् ये उन्मेषनिमेषणे । जगद्रूपानुभूतेस् ताव् एताव् अस्तमयोदयौ
The opening and closing of perception, by its very nature, are the rising and setting of the experience of the world.
अहमर्थो ऽपरिज्ञातः परमार्थाम्बरे मलः । परिज्ञातो ऽहमर्थस् तु परमार्थाम्बरं भवेत्
When the sense of 'I' is not understood, it is an impurity in the sky of ultimate reality; but when the sense of 'I' is understood, it becomes the sky of ultimate reality.
अहम्भावः परिज्ञातो नाहम्भावीभवत्य् अलम् । एकताम् अम्बुनेवाम्बु याति चिन्नभसात्मना
When the sense of 'I' is understood, it no longer remains as the sense of 'I'; like water merging with water, it attains oneness with the sky of consciousness.
अहमादि जगद् दृश्यं किल नास्त्य् एव वस्तुतः । अवश्यम् एव तत् कस्माच् छिष्यते ऽहंविचारिणः
The world, beginning with the sense of 'I', is merely an appearance and does not truly exist; why, then, should it persist for one who inquires into the nature of 'I'?
बाधते ध्यामलधियाम् अपिशाचे पिशाचधीः । शिशूनां नावदातान्तःकरणानां विचारणात्
Even the mind of a demon torments those whose intellects are clouded by darkness; but for children whose inner faculties are pure, this does not occur due to their lack of inquiry.
चिज्ज्योत्स्ना यावद् एवान्तर् अहङ्कारघनावृता । विकासम् एति नो तावत् परमार्थकुमुद्वती
As long as the radiance of consciousness within is veiled by the dense cloud of ego, it does not blossom, just as the night-lotus does not open.
प्रमार्जिते ऽहम् इत्य् अस्मिन् पदे सार्थे स्वयं चिता । नरकस्वर्गमोक्षादितृष्णायाः कल्पनैव का
When the notion 'I am' is truly wiped away, what room remains for the imagination of craving for hell, heaven, liberation, or anything else?
हृदि यावद् अहङ्कारवारिदः प्रविजृम्भते । तावद् विकासम् आयाति तृष्णाकुटजमञ्जरी
As long as the cloud of ego expands in the heart, the cluster of desires, like the buds of the kuṭaja flower, continues to unfold.
आक्रम्य चेतनादित्यम् अहङ्काराम्बुदे स्थिते । जाड्यम् एव स्थितिं याति न प्राकाश्यं कथञ्चन
When the cloud of ego stands blocking the sun of awareness, only dullness remains—never any radiance at all.
आसन्नो ऽयम् अहङ्कारस् स्वयं मिथ्या प्रकल्पितः । दुःखायैव न हर्षाय बालसम्भ्रमयक्षवत्
This ego, which is near and yet falsely imagined by itself, brings only suffering, not joy—like a fever that confuses a child.
मुधैव कल्पितो मोहम् अहम्भावः प्रयच्छति । अनन्तसंसारकरं दामादिष्व् इव दुर्मतौ
The ego, conceived in vain, gives rise to delusion, and produces endless cycles of worldly existence, just as restraints do for the misguided.
अयं सो ऽहम् इति स्फारमोहाद् अन्यत् परं तमः । अनर्थभूतं संसारे न भूतं न भविष्यति
The notion 'This is me' arises from intense delusion—another kind of darkness—which, being the cause of misfortune in the world, neither truly exists nor will exist.
यत् किञ्चिद् इदम् आयाति सुखदुःखम् अलातवत् । तद् अहङ्कारचक्रस्य प्रविकासि विजृम्भितम्
Whatever pleasure or pain arises here, like the movement of a firebrand, is merely the unfolding and play of the wheel of ego.
अहङ्काराङ्कुरः कष्टो हृदि येनाधिरोपितः । सहस्रशाखं दुश्छेदं तस्य संसृतिकाननम्
The painful sprout of ego, once implanted in the heart, becomes a forest of worldly existence, with a thousand branches, difficult to cut down.