Yama: (Yama said): The self-existent (Brahma) created the senses with outgoing tendencies; therefore man beholds the external universe and not the internal Self (Atman). But, some wise man with eyes averted from sensual objects (with his senses turned away), desirous of Immortality, sees the Atman within.
parᾱcaḥ kᾱmᾱn anuyanti bᾱlᾱs te mṛtyor yanti vitatasya pᾱśam, atha dhīrᾱ amṛtatvaṁ viditvᾱ dhruvam adhruveṣv iha na prᾱrthayante.
Yama: The ignorant run after external objects of desire and fall into the snares of widespread death, but wise men, knowing the nature of Immortality, do not covet the fleeting (unstable) things here.
yena rῡpaṁ gandhaṁ śabdᾱn sparśᾱṁś ca maithunᾱn, etenaiva vijᾱnᾱti, kim atra pariśiṣyate: etad vai tat.
Yama: To the Self by which one knows form, taste, smell, sound, touch and the sexual pleasure, nothing remains unknown. This verily is That (Brahman which thou hast asked for).
Yama: The wise, when he knows that by which he perceives all objects in dream or in waking is the great omnipresent Atman, grieves no more.
The Individual Soul, etc., Are One With the Universal
ya imam madhvadaṁ veda ᾱtmᾱnaṁ jīvam antikᾱt, īśᾱṅam bhῡta-bhavyasya, na tato vijugupsate: etad vai tat.
Yama: He who knows this Atman, honey-eater, Soul, always near and the Lord of the past and the future henceforward fears no more. This is verily That.
yaḥ pῡrvaṁ tapaso jᾱtam adbhyaḥ pῡrvam ajᾱyata, guhᾱm praviśya tiṣṭhantam yo bhῡtebhir vyapaśyata: etad vai tat.
Yama: Who beholds him seated within the five elements, him who was born of Tapas (of Brahman), who was created before the waters, who entered the cave of the heart and dwells there (he verily sees Brahman). This is verily That (Brahman which thou hast asked for).
Yama: Who is born along with Prana in the form of all Devatas, who, entering into the heart, abides therein, and who was born with the elements (he who knows Him, verily knows Brahman). This is indeed That.
Yama: The fire that is lodged within two pieces of wood, as the foetus is well-preserved by the pregnant woman, is worshipped daily by men who are awake and those who offer oblations. This is indeed That.
yataś codeti śuryo astam yatra ca gacchati, taṁ devᾱs sarve’rpitᾱs tadu nᾱtyeti kaś cana: etad vai tat.
Yama: And that whence the sun rises, and whither it sets, on that there all the Devatas depend and no one goes beyond. This is indeed That.
Failure to Comprehend the Essential Unity of Being is the Cause of ReBirth
yad eveha tad amutra, yad amutra tad anviha, mṛtyos sa mṛtyum ᾱpnoti ya iha nᾱneva paśyati.
Yama: What is even here (visible in the world), the same is there (invisible in Brahman), and what is there, the same here. He proceeds from death to death who beholds here difference (between Brahman and the world).
manasaivedam ᾱptavyaṁ neha nᾱnᾱsti kiñ cana: mṛtyos sa mṛtyuṁ gacchati ya iha nᾱneva paśyati.
Yama: By mind alone could this (Brahman) be obtained; then there is no difference here at all. He goes from death to death who sees any difference here.
The Eternal Lord Abides in One’s Self
aṅguṣṭha-mᾱtraḥ puruṣo madhya ᾱtmani tiṣṭhati: īśᾱno bhῡta-bhavyasya na tato vijigupsate: etad vai tat.
Yama: The person (Purusha) of the size of a thumb resides in the middle of the body, as Lord of the past and the future, and henceforward (after knowing Him) fears no more. This is indeed That.
aṅguṣṭha-mᾱtraḥ puruṣo jyotir ivᾱdhῡmakaḥ: īśᾱno bhῡta-bhavyasya sa evᾱdya sa u śvaḥ: etad vai tat.
Yama: That person, of the size of a thumb, is like a flame without smoke, Lord of the past and the future. He alone is even today, and will be verily tomorrow. This is verily That.