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.
प्रेक्षणाद् एव संशान्ते त्व् अहम्भावे निरास्पदे । न विद्मः केन किं कस्य बध्यते वाथ मुच्यते
When, through observation alone, the sense of 'I' is completely pacified and has no support, we do not know by whom, what, or for whom anything is bound or liberated.
सङ्कल्प एव च चितेर् बुद्धश् चेद् अविभागवान् । तद् असङ्कल्पम् अस्पन्दं सर्वं जातम् अवारितम्
If intention alone is the awakened state of consciousness and is undivided, then all that arises without intention or vibration is unrestricted.
स्पन्दे ऽस्पन्दतयैवात्ते तन्मयत्वात् सदा चिता । सङ्क्षीण एव संसारो निस्स्पन्दे चिद्घने स्थिते
In vibration and non-vibration, both are sustained by consciousness due to its pervasiveness; indeed, when consciousness abides as pure, motionless awareness, the cycle of worldly existence is diminished.
चित्तेज एव चित्स्पन्द इति बुद्धे निरन्तरम् । व्यतिरिक्तश् चितस् स्पन्दो न कश्चिद् अवशिष्यते
The movement of consciousness is itself the energy of consciousness, continuously present in awareness; apart from this movement of consciousness, nothing else remains.
अस्मिन् दृश्यमये दीर्घस्वप्ने स्वप्नान्तरं व्रजन् । न ज्ञो मोहम् उपादत्ते सर्वगत्वात् स्वसंविदः
In this visible, dream-like long dream, as one enters another dream, the knower does not acquire delusion, because self-awareness is all-pervading.
यत्रोदेति प्रसभम् अनिशं सर्वसंवित्तिसत्ता यस्मिन्न् एते सकलकलनाकारटङ्का लगन्ति । उत्पद्यन्ते स्वदनसुभगं यत्र सर्वोपलम्भा ध्यानेनैनं तम् अवगमय प्रत्यगात्मानम् अन्तः
Where the existence of all awareness arises forcefully and ceaselessly, where all these marks of calculation and imagination attach, where all experiences arise delightfully—through meditation, realize that innermost self within.
एनम् आहुः परं तत्त्वं विद्ध्य् एनं परमं पदम् । वेद्म्य् एनम् एकम् एवाहम् एष एवास्ति नेतरः
They call this the supreme reality; know this as the highest state. I know this as the one alone; this alone exists, not anything else.
य एष प्रत्यगात्मान्तस् सर्वसत्तैकदर्पणः । एतस्माद् इदम् उत्पन्नं जगद् बीजाद् इव द्रुमः
This inner self, the witness within, is the single mirror of all existence; from this, the world arises, as a tree from a seed.
बुद्ध्यहङ्कारचित्तादि वर्जयित्वा जडात्मकम् । यत्रानुभवितान्तस् ते तद् विद्धि परमं पदम्
Setting aside intellect, ego, mind, and the inert elements—where your innermost experiencer abides, know that as the supreme state.
शुद्धानुभवमात्रं यन् मनोबुद्ध्यादिवर्जितम् । महाचिदभिधं पुण्यं तद् एतत् परमं पदम्
That which is pure experience alone, free from mind and intellect, is called the great consciousness, auspicious—this is the supreme state.