तद्गृहे मासपर्यन्ते बलान् निष्कासितार्गडाः । अन्तर् आलोकयिष्यन्ति भिक्षुम् अक्षुण्णमानसम्
In that house, for a month, the guards forcibly expelled will inwardly observe the mendicant whose mind remains unbroken.
अन्येनैव स देहेन भिक्षुर् मुक्तो व्यवस्थितः । कथं प्रबोध्यते नष्टं तद्विहारे शरीरकम्
With another body, the liberated mendicant abides; how can the lost body in that dwelling be awakened?
एषा गुणमयी माया दुर्बोधेन दुरत्यया । नित्यं सत्यावबोधेन सुखेनैवातिवाह्यते
This māyā, composed of qualities, is hard to comprehend and hard to cross; yet, by constant awareness of truth, it is easily overcome.
असत्यैव कृतारम्भा हेम्नः कटकता यथा । प्रतिभासविपर्यासमात्रकारणकोदया
Its undertakings are founded on unreality, like the gilding of gold; it arises solely from the confusion of appearances.
परमात्मन एवेयम् इत्थं मायेति मीयते । तरङ्गतेव पयसि प्रेक्षामात्रविनाशिनी
This is indeed measured as māyā of the Supreme Self; like a wave in water, it perishes merely upon being seen.
ज्ञो ऽपि दृश्यमयाद् दीर्घस्वप्नात् स्वप्नान्तरं व्रजन् । एवं नान्यत्वम् आयाति विवेकात् सर्वगात्मदृक्
Even the knower, passing from a long dream made of perceptions into another dream, does not attain otherness, for discernment sees all as the Self.
यो यो ऽस्य प्रतिभासस् स्याद् आत्मैव स स बोधतः । स एवोदेति संसारकरञ्जवनगुल्मदृक्
Whatever appearance arises for him, know that it is the Self alone; that very one appears, like the vision of a thicket of reeds in a mirage, as the world.
प्रत्येकं भूतम् उदितं पृथक् संसारमण्डलम् । भिक्षोस् स्वप्नान्तरम् इव पराद् वीचिर् इवाम्भसः
Each being that arises is a separate world-cycle, like another dream for the mendicant, or like a wave among waters.
प्रसृतः पद्मजाद् एव जगत्स्वप्नो ऽयम् आदितः । तथैवाथ स्वचित्तोत्करूढस् सर्वजनं प्रति
This world-dream has arisen from the Lotus-born (Brahma) from the very beginning; in the same way, it is then firmly established in each person's own mind.
आपितामहम् आभाति सर्गस् स्वप्नविलासवत् । प्रत्येकम् उदितस् तेन ब्रह्माण्डानीह कोटिशः
The creation appears to each as coming from the Grandfather (Brahma), like the play of a dream; thus, countless universes have arisen here, each one individually.
स्फुरन् परस्मिन् प्रत्येकं जीवः पश्यति विभ्रमम् । हृदये ऽर्थसमर्थं च स्वप्नवद् दीर्घम् आन्तरम्
Each individual soul, manifesting in the Supreme, perceives confusion; and within the heart, experiences a long, internal dream, filled with meaningful objects.
चित्सत्तामात्रसामान्यप्रतीतिच्युतिमात्रतः । जरामरणदुःखानां कश्चिद् भाजनतां गतः
Because of the mere appearance and disappearance of the common awareness of pure consciousness, someone becomes a vessel for the sorrows of old age and death.
पातालं ब्रह्मलोकं वा चिच् चमत्कृतिशालिनी । चित्तांशस्पन्दमात्रेण कृत्वा कृत्वैव संस्थिता
Whether it is the netherworld or the world of Brahma, consciousness, full of wonder, remains established by the mere vibration of a portion of mind, having created and recreated them.
चित् स्पन्दरूपिणी जीवनाम्नागत्यात्मनात्मनि । अन्यत्रान्येव लुठति भूत्वा सम्भ्रमभारिणी
Consciousness, taking the form of vibration, moves as the life-force within itself by its own nature; elsewhere, it wanders about as something else, becoming heavy with confusion.
बिभेषि परमात्मात्मा परमात्मन एव किम् । जीवदेहादिनाम्नो ऽस्मात् प्रतिबिम्बाद् इवार्भकः
Why do you, the Supreme Self, fear your own Self, O Supreme? It is like a child being afraid of its own reflection, named as the living being, body, and so on.
ब्रह्मण्य् एव परं ब्रह्म जगद्दृष्ट्यैव सत् स्थितम् । शुद्धाकाशम् इवाकाशे जले जलम् इवामलम्
The Supreme Brahman exists only in Brahman, as seen in the perception of the world; just as pure space exists in space, or pure water in water.
लोको ब्रह्मण एवायं जगद्रूपेण तिष्ठतः । बिभेत्य् अन्यतयोपात्तात् प्रतिबिम्बाद् इवार्भकः
This world is indeed Brahman, abiding in the form of the universe; it fears the appearance of otherness, just as a child fears its own reflection.
स्पन्दे ऽस्पन्दीकृते बोधाच् चितस् सञ्ज्ञा विलीयते । साप्य् अलं परिणामेन लीयते ऽग्नौ घृतं यथा
When movement is rendered motionless by knowledge, the notion of mind dissolves; and that too, by transformation, merges completely, like ghee in fire.
चित्स्पन्द एव चित्स्पन्दे सर्वात्मात्मनि जृम्भते । स्पन्दास्पन्दौ जृम्भणादि कल्पितं नात्र वास्तवम्
The very vibration of consciousness unfolds within the vibration of consciousness, in the Self that is all; the notions of movement and stillness, of expansion and contraction, are imagined here, not real.
न स्पन्दो ऽस्तीह नास्पन्दो नैकता नापि च द्विता । शुद्धचिन्मात्रम् एवास्ति सर्वं चास्ति यथास्थितम्
Here, there is neither movement nor non-movement, neither oneness nor duality; there is only pure consciousness, and all exists as it is.
परेण परिणामेन सर्गाहन्तार्थयोश् शमे । चिन्मात्रम् अपि नास्त्य् एव नास्तीत्य् अपि न विद्यते
When, by the highest transformation, the notions of creation and ego are pacified, even pure consciousness does not remain—nor does the idea of its absence exist.
भेदभावनयोदेति भेदः प्रकृतिलाञ्छनः । अभेदबोधाद् अखिले गलिते शिष्यते परम्
By the thought of difference, difference arises, marked by its own nature; when the knowledge of non-difference pervades all, the Supreme alone remains.
नानातेहास्त्य् अबोधेन सो ऽबोधो ऽस्त्य् अनवेक्षणात् । प्रेक्षकश् चैव नास्त्य् एव तस्मान् निश्शङ्कता परा
Diversity exists through ignorance; that ignorance persists due to lack of inquiry; but the observer does not truly exist—therefore, supreme fearlessness prevails.
नातस् स्वप्नो न जाग्रच्छ्रीर् न सुषुप्तं न तुर्यता । न बन्धो ऽस्ति न मोक्षो ऽस्ति नान्यद् वा कलनात्मकम्
Here, there is no dream, no waking glory, no deep sleep, nor the fourth state; there is no bondage, no liberation, nor anything constructed by thought.
शान्तिर् एका जगन्नाम्नी शान्ताव् इयम् अवस्थिता । अबोधो ऽसत्य एवातः क्व दृश्यद्रष्टृदर्शनम्
Peace alone is called the world; in peace this is established. Ignorance is truly unreal; therefore, where is the seer, the seen, or the act of seeing?
स्पन्दो ऽप्य् अस्पन्द एवास्या निस्सङ्कल्पतया चितेः । न स्पन्दास्पन्दयोर् भिन्ना सङ्कल्परहितैव चित्
Even movement is truly non-movement for this mind, due to its freedom from thought-construction; there is no difference between movement and non-movement—consciousness is indeed free from thought.
द्वित्वैक्यादिकलारूपस् सङ्कल्पश् चित्तभावनम् । स चाभावनमात्रेण गलति ब्रह्म शिष्यते
Duality, unity, and other forms are merely thought-constructions, the workings of the mind; and by the mere absence of such constructions, they dissolve, and Brahman alone remains.
चिच्चन्द्रबिम्बे सङ्कल्पकलङ्कस् स्फुरतीव यः । नासौ कलङ्कस् तद् विद्धि चिद्घनस्य घनं वपुः
That which appears as a stain of thought on the moon-disc of consciousness—know that this is not truly a stain, but the very form of the dense mass of consciousness.
चिद्घनश् च न सन् नासत् स्थीयतां तत् तते पदे । इत्य् अशेषमहाबोधसारसङ्ग्रहणं कृतम्
And this dense mass of consciousness is neither existence nor non-existence; let it be established in that state. Thus, the essence of the entire great knowledge has been summarized.
चिच्चन्द्रबिम्बात् सङ्कल्पकलङ्को ऽमृतविग्रहात् । त्वया भावेन सम्मृष्टो भावाभावक्षयात्मना
The stain of thought on the moon-disc of consciousness, on the immortal form, has been wiped away by you through your own being, by the nature of the cessation of both being and non-being.