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.
भावाभावादिकलनां नीत्वा चिन्मयतां चिता । शमोल्लासविलासान्ते समम् आस्स्व यथासुखम्
Having led the mind beyond all notions of being and non-being, abide in pure consciousness; at the end of the play of peace and delight, remain at ease as you wish.
स्पन्दास्पन्दौ कल्पनाकल्पनांशौ चित्त्वान् नान्यौ चित् त्व् अनामा निरंशा । सर्वाकारानावृतिश् शान्तसत्ता सत्त्वापूर्णैकार्णवाभा स्थितेति
Movement and non-movement are but aspects of imagination and non-imagination; apart from consciousness, there is nothing else. Consciousness is nameless, without parts, the peaceful existence in which all forms are unobstructed, the state that is a single ocean full of being.
सुषुप्तमौनवान् भूत्वा धूत्वा द्वित्वैकरूपिणीम् । कलनां कान्त चिद्रूपस् तिष्ठावष्टभ्य तत् पदम्
Having become silent as in deep sleep, having dispelled the dual and single forms of thought, the one whose essence is consciousness, beautiful and radiant, stands firmly established in that supreme state.
वाङ्मौनम् अक्षमौनं च काष्ठमौनं च वेद्म्य् अहम् । सुषुप्तमौनं मौनेशं ब्रह्मन् ब्रूहि किम् उच्यते
I know the silence of speech, the silence of the senses, and the silence like a log; but, O Brahman, tell me what is called the silence of deep sleep, the lord of silence.
द्विविधः प्रोच्यते राम मुनिर् मुनिवरैर् इह । एकः काष्ठतपस्वी च जीवन्मुक्तस् तथेतरः
O Rama, sages of distinction declare that there are two kinds of sages here: one is the ascetic like a log, and the other is liberated while living.
अभावितात्मा शुष्कायां क्रियायां बद्धनिश्चयः । हठाज् जितेन्द्रियग्रामो मुनिस् स्यात् काष्ठतापसः
One whose mind is unrefined, who is fixed in dry, mechanical action, who forcibly subdues the group of senses—such a sage is called an ascetic like a log.
यथाभूतम् इदं बुद्ध्वा भावितात्मात्मनि स्थितः । लोकोपमो ऽपि तृप्तो ऽन्तर् यस् स मुक्तमुनिस् स्मृतः
Having understood things as they are, one whose mind is refined and established in the Self, who is content inwardly even while appearing like others in the world, is remembered as a liberated sage.
एतयोर् यो भवेद् भावश् शान्तयोर् मुनिनाथयोः । चित्तनिश्चयरूपात्मा मौनशब्देन स स्मृतः
The disposition that arises in either of these two peaceful sages, whose nature is firm resolve of mind, is referred to by the term 'silence.'
चतुष्प्रकारम् आहुस् तन् मौनं मौनविदो जनाः । वाङ्मौनम् अक्षमौनं च काष्ठं सौषुप्तम् एव च
Those who know silence speak of it as fourfold: the silence of speech, the silence of the senses, the silence like a log, and the silence of deep sleep.
वाङ्मौनं वचसां रोधो बलाद् इन्द्रियनिग्रहः । अक्षमौनं परित्यागश् चेष्टानां काष्ठसञ्ज्ञकम्
The silence of speech is the restraint of words; the silence of the senses is the forceful control of the senses; the silence like a log is the abandonment of actions.