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.
विनाकृत्रिमया युक्त्या न सिद्धिर् अधिगम्यते । क्वचिद् आत्मनि लोके वा स्वाङ्गावदलनैर् अपि
Without the genuine method, accomplishment is not attained—whether in oneself or in the world, not even by tormenting one's own body.
चिच् चेत्यचैत्यकोटिस्था तावत् पश्यति विभ्रमम् । इयं यावद् अबोधात्मा स्पन्दते स्पन्दरूपिणी
As long as the unawakened self, which is of the nature of vibration, abides among countless distinctions of consciousness, knower, and known, it perceives confusion.
सम्यग्बोधोदये त्व् अस्यास् स्पन्दास्पन्ददशाक्रमाः । क्वापि यान्तीव संशान्तदीपवत् साभिधानकाः
But when true awakening arises in this self, its phases of vibration and non-vibration, as if moving somewhere, become mere names, like a lamp that has been extinguished.
चितः प्रकाशरूपाया दीपिकायास् स्वभावतः । स्पन्दास्पन्दमयी नेह कथैवास्ति मनाग् अपि
In the lamp of consciousness, whose nature is luminosity, there is, by its very nature, not even the slightest trace here of vibration or non-vibration.
यद् अस्पन्दस्य मरुतो न सन् नासन् न मध्यगम् । रूपं तद् एव संवित्तिस्पन्दता प्रशमोचिता
That form of the wind which is neither moving nor unmoving nor in between—just that is the awareness whose vibration is fit for cessation.
अभिन्नो ऽस्याश् चितेस् स्पन्दश् शुद्धचित्साररूपधृत् । न बन्धाय न मोक्षाय स्थित आत्मनि केवलम्
The vibration of this consciousness, undivided and bearing the essence of pure consciousness, is established in the Self alone—neither for bondage nor for liberation.
चिच् चेन् नञर्थसंवित्तिं निर्वाणेव न विन्दते । तद् बन्धमोक्षपक्षादेर् नामापि हि न विद्यते
If consciousness does not apprehend the sense of negation, it does not attain quiescence; then, even the names of bondage, liberation, and the like do not exist.
मोक्षो ऽस्त्व् इत्य् एव बन्धो ऽन्तःपूर्णताक्षयकारणं । मास्त्व् इतीत्य् अपि बन्धस् ते श्रेयसे ऽवेदनं परम्
The thought, 'Let there be liberation,' is itself the cause of the exhaustion of inner fullness; even the thought, 'Let there not be,' is bondage—supreme is the state of non-conceptual awareness.
यद् अनाभासम् अजडं तद् विद्धि परमं पदम् । चितस् स्वरूपसंस्थानम् अचेत्योन्मुखतात्मकम्
Know that which is without appearance and without dullness as the supreme state, established in the true nature of consciousness, oriented away from objects of cognition.
यस् सङ्कल्पनशब्दार्थरूपस् स्पन्दो महाचितेः । बन्धमोक्षादिकार्हो ऽसौ प्रेक्ष्यमाणः प्रशाम्यति
That vibration, in the form of intention, word, and meaning, arises in the great consciousness; it is suitable for bondage and liberation, but when observed, it subsides.