सा परात् परमा काष्ठा सा दृशां दृग् अनुत्तमा । स महिम्नां च महिमा गुरूणां स गुरुर् गुरुः
That is the highest, ultimate limit; the supreme seer among all seers; the greatness among all greatness; the teacher of all teachers.
स आत्मा तच् च विज्ञानं तच् छून्यं ब्रह्म तत् परम् । तच् छ्रेयस् स शिवश् शान्तस् सा विद्यापरमा स्थितिः
That is the Self, that is knowledge, that is emptiness, that is Brahman, that is supreme; that is the highest good, that is Shiva, that is peace, that is the supreme state of knowledge.
यो ऽयम् अन्तश्चेतनात्मा सर्वानुभवरूपकः । यत्र स्वदन्ते सर्वाणि द्रव्याणि स्वात्मसत्तया
That inner conscious Self, which is the form of all experience, in which all things delight by the very existence of their own Self.
स जगत्तिलतैलात्मा स जगद्गृहदीपकः । स जगत्पादपरसस् स जगत्पशुपालकः
It is the essence of the world, like oil in sesame; it is the lamp in the house of the world; it is the supreme support of the world; it is the protector of all creatures.
स तन्तुर् भूतमुक्तानां परिप्रोतहृदम्बरः । स भूतमरिचौघानां परमा तिक्ततातता
It is the thread for the liberated beings, strung through the space of the heart; it is the supreme reality among the multitude of mirage-like beings.
स पदार्थे पदार्थत्वं स तुच्छत्वम् अवस्तुनः । स सतो वस्तुनस् सत्त्वम् असत्त्वम् असतश् च सः
It is the essence of objects in objects; it is the emptiness in what is insubstantial; it is the being of what exists, and the non-being of what does not exist.
जगद्गृहक्रियाभाण्डोपस्कराणां स दीपकः । चन्द्रार्कतारकातेजस् तेनेदं प्रकटीकृतम्
He is the lamp for the household, activities, objects, and implements of the world; by the radiance of the moon, sun, and stars, this is made manifest.
सर्वं प्रसृतम् एतस्माच् चेतनात् परमात्मनः । स्वसंवित्तिविचारेण स्वयम् आत्मैष लभ्यते
Everything arises from this conscious Supreme Self; through inquiry into one's own awareness, this very Self is attained.
सर्व एव जगद्भावा अविचारणचारवः । अविद्यमानसद्भावा विचारविशरारवः
All the states of the world are mere wanderings of non-inquiry; their existence is unreal, and through inquiry, they are dispelled.
अहम् आदौ जगज्जाले मिथ्याभ्रमभरात्मनि । को भूत्वा क्वानुबध्नामि धृतिं कथम् अवास्तवीम्
At first, in the web of the world, I am burdened by false confusion in the self; who am I, where do I bind myself, and how do I sustain what is unreal?
आदिमध्यान्तमननसङ्कल्पकलनास्व् अहम् । ब्रह्माकाशम् अनाद्यन्तं केवेयत्ता ममात्मनः
In the thoughts of beginning, middle, and end, I am; but my own Self is the infinite space of Brahman, without beginning or end, pure and measureless.
इतिनिश्चयवान् यो ऽन्तस् समव्यवहृतिर् बहिः । उदयास्तमयोन्मुक्तस् स्थितो ऽनन्तस् स सर्वदा
He who is inwardly resolved thus, and outwardly acts with equanimity, free from rising and setting, abides always as the infinite.
नास्तम् एति न चोदेति साम्यं समम् अवस्थितम् । यस्य खस्येव शून्यत्वं स महात्मेह सद्वपुः
He neither sets nor rises, remaining in equal balance; whose emptiness is like the sky, he is the great soul here, possessing the true form.
भावाद्वैतपदारूढस् सुषुप्तपरया धिया । व्यवहार्य् अपि हृत्क्षोभं नैत्य् आदर्शनरो यथा
Established in the state of non-dual awareness, with the supreme intellect of deep sleep, even while engaged in activity, he is not disturbed in the heart, just as a mirror remains unaffected.
आदर्शपुरुषस्येव व्यवहारवतो ऽपि च । न यस्य हृदयोल्लेखो मनाग् अपि स मुक्तिभाक्
Just as for a person in a mirror, even one engaged in worldly activity, if there is not the slightest stirring in the heart, he is a recipient of liberation.
अविभागमताव् एव ज्ञमणौ प्रतिबिम्बति । चितेः परमवैमल्याद् व्यवहारो यथागतः
In the state of undivided understanding, reflection appears in the jewel of knowledge; due to the supreme clarity of consciousness, worldly activity proceeds as it comes.
चिच्चमत्कृतिर् एवेयं जगद् इत्य् अवभासते । नेहास्त्य् ऐक्यं न च द्वित्वम् उपदेशो ऽपि तन्मयः
This very marvel of consciousness appears as the world; here, there is neither unity nor duality, and even instruction is of that very nature.
वाच्यवाचकशिष्येहागुर्वाख्यैस् स्वचमत्कृतैः । आत्मनात्मनि शान्तैव चिच् चमत्कुरुते चिति
Through its own marvel, by means of words, meanings, disciple, teacher, and their designations, consciousness, at peace within itself, delights in itself.
चित्प्रस्पन्दो हि संसारस् तदस्पन्दः परं पदम् । चित्स्पन्दशमनेनेयं परिशाम्यति संसृतिः
The vibration of consciousness is indeed saṃsāra; its cessation is the supreme state. By the calming of the movement of consciousness, this cycle of existence comes to rest.
महाचितेर् नञर्थांशभावो यो ऽभावनक्षयः । असन्न् इव स्वभावेन स चित्स्पन्द उदाहृतः
That mode of the great consciousness, which is the cessation of the notion of negation, is called the vibration of consciousness, which by its nature seems as if it does not exist.
शून्यत्वम् अजडं यत् तत् परम् आहुश् चितेर् वपुः । नञर्थाभावना यात्र संसृतिस् सानुभूयते
That emptiness which is not inert, they call the supreme form of consciousness; where the notion of negation ceases, there saṃsāra is experienced.
अभावनामात्रलया सा च निस्साररूपिणी । केवलं केवलीभावस् स्वस् सद्रूपो ऽवशिष्यते
When there is dissolution consisting only in the cessation of notions, and it is of the nature of essence-less-ness, then only pure being, one's own true form, remains.
चित्स्पन्द एव संसारचक्रप्रवहणं विदुः । मातृमानप्रमेयादि कटकादीव हेमनि
They know the vibration of consciousness itself to be the revolving wheel of worldly existence, while the measures of knower, means of knowledge, and objects of knowledge are like bangles made from gold.
पृथग् अस्ति न च स्पन्दश् चितेर् यस् संसृतिर् भवेत् । चित्त्वम् एव चितेस् स्पन्दस् तदबोधो हि संसृतिः
There is no separate existence of vibration apart from consciousness; if such separation were, it would be worldly existence. The very vibration of consciousness is the mind, and ignorance of this is indeed saṃsāra.
अबोधमात्रं चित्स्पन्दः कटकत्वम् इवोत्थितम् । बोधमात्रविलीने ऽस्मिञ् शुद्धं चिद्धेम शिष्यते
The vibration of consciousness is merely ignorance, arising like the form of a bangle; when pure awareness alone remains, with that dissolved, pure consciousness, like gold, is left.
सत्यावबोधमात्रेण क्षीयते भोगभावना । भोगाभावनम् एवेह परमं ज्ञत्वलक्षणम्
By true realization alone, the tendency toward enjoyment is destroyed; here, the absence of desire for enjoyment is itself the highest mark of knowledge.
इमे ऽनभिमतास् सर्वे ज्ञस्य भोगास् स्वभावतः । भवन्ति को ऽतितृप्तो हि दुरन्नं किल वाञ्छति
All these enjoyments, though present, are naturally unappealing to the knower; for who, being fully satisfied, would desire inferior food?
एतद् एव परं विद्धि ज्ञत्वस्य परलक्षणम् । स्वभावेनैव भोगानां यत् किलानभिवाञ्छनम्
Know this alone to be the supreme mark of knowledge: that, by one's very nature, there is no longing for enjoyments.
चिद् अस्पन्दैव सर्वात्मरूपिण्य् अस्तीति निश्चयः । यो ऽन्तः प्ररूढस् स्वाभ्यासाज् ज्ञत्वशब्देन स स्मृतः
The firm conviction that consciousness, devoid of vibration, is the essence of all—when this is deeply established within by practice, it is called knowledge.
यो न भुङ्क्ते भुज्यमानान् अपि भोगान् अबुद्धिमान् । लोकानुरोधसिद्ध्यर्थं स हन्ति लगुडैर् नभः
He who, though experiencing enjoyments, does not partake of them due to lack of awareness, is like one who strikes the sky with sticks for the sake of conforming to the world.