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.
तत्स्था एते महारूपा ब्रह्मविष्णुहरादयः । विभूतिभिस् स्फुरन्त्य् उच्चैर् जनास् तुष्टनृपा इव
Abiding in that, those of great form—Brahma, Vishnu, Shiva, and others—shine forth with their powers, as satisfied kings among their people.
आकाशगमनाद्याभिः क्रीडाभिः क्रीड्यते चिरम् । तत्स्थेनैव जनेनेह स्वर्गे स्वर्गौकसा यथा
With playful powers such as moving through space, one enjoys for a long time, just as one dwelling in heaven delights in heavenly pleasures.
तत् प्राप्य नाङ्ग म्रियते तत् प्राप्याङ्ग न शोच्यते । तत् प्राप्य क्षीयते नाङ्ग तत् प्राप्याङ्ग न बध्यते
Having attained that, O dear one, one does not die; having attained that, one does not grieve; having attained that, one is not diminished; having attained that, one is not bound.
अपारपरमाकाशरूपिणः परमात्मनः । सत्तासामान्यरूपं चेन् मनाग् अपि विभाव्यते
If even slightly the common essence of existence of the supreme self, whose form is the infinite and the boundless sky, is apprehended—
तत् तन्निमेषमात्रेण जन्तुर् मुक्तमना मुनिः । कुर्वन् संसारकर्माणि न भूयः परितप्यते
In that very moment, the living being whose mind is liberated, though engaged in worldly actions, no longer suffers.
मनो बुद्धिर् अहङ्कार इति यत्र क्षयं गतम् । सत्तासामान्यम् आभानं किं तत् कीदृशम् उच्यते
Where mind, intellect, and ego have ceased, what is that common existence, that radiance—how is it described, what is it like?
यद् ब्रह्म सर्वदेहस्थं भुङ्क्ते पिबति वल्गति । आदत्ते विनिहन्त्य् अत्ति संवित्संवेद्यवर्जितम्
That Brahman, present in all bodies, enjoys, drinks, moves, takes, destroys, eats—yet is devoid of consciousness and objects of consciousness.
तत् सर्वगतम् आद्यन्तरहितं स्थितम् ऊर्जितम् । सत्तासामान्यम् अखिलं वस्तुतत्त्वम् इहोच्यते
That which is everywhere, without beginning or end, established and powerful—the universal existence, the essence of all reality—is spoken of here.
तत् स्थितं खतया व्योम्नि शब्दे शब्दतया स्थितम् । स्पर्शे स्थितं स्पर्शतया त्वचि तत् त्वक्तया स्थितम्
It abides as space in the sky, as sound in sound, as touch in touch, as skin in skin.
रसे लीनं रसतया रसनायां च तत्तया । रूपे रूपतया दृष्टं नेत्रे लीनं च दृक्तया
It is merged as taste in taste, as the essence of the tongue; seen as form in form, merged in the eye as the essence of sight.