यो यो नामेह दृष्टान्तो ब्रह्मतत्त्वावबोधने । दीयते स स बोद्धव्यस् स्वप्नदृष्टजगद्गतः
Whatever example is given here for understanding the truth of Brahman, that should be understood as pertaining to the world seen in a dream.
एवं सति निराकारे ब्रह्मण्य् आकारवान् कथम् । दृष्टान्त इति नोद्यन्ति मूर्खवैकल्पिकोक्तयः
Since Brahman is formless, how can it possess form? Therefore, the statements of the ignorant, which raise objections to the use of examples, are not to be considered.
अन्या सिद्धविरुद्धादिदृग् दृष्टान्तप्रदूषणे । स्वप्नोपमत्वाज् जगतस् समुदेति न काचन
Other objections, such as those based on contradiction with established truths, do not arise regarding the analogy of the world to a dream, because the world is indeed like a dream.
अवस्तु पूर्वापरयोर् वर्तमानविचारितम् । यथा जाग्रत् तथा स्वप्नस् सिद्ध आबालम् अक्षतम्
The investigation of the present, as well as the past and future, reveals that, just as in waking, so in dream, the reality remains unbroken from beginning to end.
स्वप्नसङ्कल्पनध्यानवरशापौषधादिभिः । ये ऽर्थास् त इह दृष्टान्तास् तद्रूपत्वाज् जगत्स्थितेः
The objects that appear here through dream, imagination, meditation, boon, curse, medicine, and so on, are the very examples; for the existence of the world is of that same nature.
मोक्षोपायकृता ग्रन्थकारेणान्ये ऽपि ये कृताः । ग्रन्थास् तेष्व् इयम् एवैका व्यवस्था बोध्यबोधने
Other treatises composed by authors as means to liberation also contain such examples; but in all these texts, this alone is the established method for imparting and receiving understanding.
स्वप्नाभत्वं च जगतश् श्रुते शास्त्रे ऽवभोत्स्यते । शीघ्रं न पार्यते वक्तुं वाक् किल क्रमवर्तिनी
The scriptural teaching that the world is like a dream will soon be explained; speech, indeed, proceeds in sequence and cannot express everything at once.
स्वप्नसङ्कल्पसुध्याननगराद्युपमं जगत् । यतस् त एव दृष्टान्तास् तस्माद् भान्तीह नेतरे
Because the world is comparable to dream, imagination, city of the mind, and so on, these alone are the examples here, and not others.
अकारणं कारणिना यद् बोधायोपमीयते । न तत्र सर्वसाधर्म्यं सम्भवत्य् उपमाभ्रमैः
When something is compared to another for the sake of understanding, though they have no real causal connection, complete identity between them is not possible due to the inherent limitations of analogy.
उपमेयस्योपमानाद् एकांशेन सधर्मता । अङ्गीकार्यावबोधाय धीमता निर्विवादिना
For the sake of comprehension, the wise and discerning accept only a partial similarity between the thing compared and its analogue, not a total equivalence.
अर्थावलोकने दीपाद् आभामात्राद् ऋते किल । न स्थालतैलवर्त्यादि किञ्चिद् एवोपयुज्यते
In perceiving an object by the light of a lamp, only the illumination is useful; the oil, the wick, and the vessel are not directly involved in the act of seeing.
एकदेशसधर्मत्वाद् उपमेयावबोधनम् । उपमानं करोत्य् अङ्ग दीपो ऽर्थं प्रभया यथा
Because of partial similarity, the analogy serves to reveal the thing to be understood, just as a lamp reveals an object by its light.
दृष्टान्तस्यांशमात्रेण बोध्यबोधोदये सति । उपादेयतया ग्राह्यो महावाक्यार्थनिश्चयः
When understanding arises from a single aspect of an example, that aspect alone should be accepted for grasping the intended meaning of the main statement.
न कुतार्किकताम् एत्य नाशनीया प्रबुद्धता । अनुभूत्यपलापात्तैर् अपवित्रैर् विकल्पितैः
Awakened understanding should not be destroyed by adopting false reasoning, which is impure and fabricated by those who deny direct experience.
विचारणाद् अनुभवकारि वाङ्मयप्रसङ्गताम् उपगतम् अस्मदादिषु । स्त्रियोक्तम् अप्य् अपरम् अथापि वैदिकं वचो वचःप्रलपनम् एव नागमः
Even if a statement comes from a woman or from the Vedas, if it arises merely from verbal disputation without experiential inquiry, it is mere talk and not authoritative knowledge for us.
अस्माकम् अस्ति मतिर् अङ्ग तयेति सर्वशास्त्रैकवाक्यकरणं फलितं यतो ऽतः । प्रातीतिकार्थमयशास्त्रनिजाङ्गपुष्टात् संवेदनाद् इतरद् अस्ति न नः प्रमाणम्
Therefore, my friend, our conviction is established by integrating the essential meaning of all scriptures; for us, only that knowledge which is nourished by direct experience and the true intent of scripture is valid, and nothing else is authoritative.
विशिष्टांशसधर्मत्वम् उपमानेषु गृह्यते । को भेदस् सर्वसादृश्ये तूपमानोपमेययोः
Similarity in particular qualities is taken as the basis for comparison; what distinction remains when there is complete resemblance between the compared and the subject?
दृष्टान्तबुद्धाद् एकात्मज्ञानशास्त्रार्थवेदनात् । महावाक्यार्थसंवित्त्या शान्तिर् निर्वाणम् उच्यते
From the understanding of examples and the knowledge of the essence of the teachings on the unity of the Self, tranquility and liberation are said to arise through awareness of the meaning of the great sayings.
तस्माद् दृष्टान्तदार्ष्टान्तविकल्पोल्लसितैर् अलम् । यया कयाचिद् युक्त्याशु महावाक्यार्थम् आश्रयेत्
Therefore, it is sufficient to use any reasoning, whether by analogy or counter-analogy, by which one quickly attains the meaning of the great sayings.
शान्तिश् श्रेयः परं विद्धि तत्प्राप्तौ यत्नवान् भवेत् । भोक्तव्य ओदनः प्राप्तः किं तत्सिद्धिविकल्पितैः
Know that tranquility is the highest good; one should strive to attain it. Once the food is obtained, what is the point of speculating about its preparation?
अकारणं कारणिभिर् बोधार्थम् उपमीयते । उपमानैस् तूपमेयसदृशैर् एकदेशतः
That which has no cause is compared by those seeking understanding with things that have causes; through analogies, only partial similarity with the subject is established.
स्थातव्यं नेह भोगेषु विवेकविकलात्मना । उपलोदरसञ्जातपरिपीनान्धभेकवत्
One should not remain attached to pleasures here with a mind lacking discernment, like a bloated, blind frog nourished by the contents of a well.
दृष्टान्तैर् युक्तिभिर् यत्नाद् वाञ्छितं त्यजतेतरत् । विचारणवता भाव्यं शान्तिशास्त्रार्थशालिना
By means of examples and reasoning, one should diligently abandon what is undesirable; one who reflects should cultivate the meaning of the teachings on tranquility.
शास्त्रोपशमसौजन्यप्रज्ञातज्ज्ञसमागमैः । अन्तरान्तरसम्पन्नधर्म्यार्थोपार्जनक्रियः
Through the practices of scriptural study, tranquility, kindness, wisdom, and association with those who know That, one acquires the means for attaining the inner and outer virtues of righteous meaning.
तावद् विचारयेत् प्राज्ञो यावद् विश्रान्तिम् आत्मनि । सम्प्रयात्य् अपुनर्नाशां शान्तिं तुर्यपदाभिधाम्
The wise person should inquire until he attains rest in the Self, reaching the peace that is called the state beyond destruction, known as the fourth state.
तुर्यविश्रान्तियुक्तस्य प्रतीर्णस्य भवार्णवात् । जीवतो ऽजीवतश् चैव गृहस्थस्याथ वा यतेः
For one who has attained rest in the fourth state and crossed the ocean of worldly existence, whether living or not, whether a householder or a renunciant—
न कृतेनाकृतेनार्थो न श्रुतिस्मृतिविभ्रमैः । निर्मन्दर इवाम्भोधिस् स तिष्ठति यथास्थितम्
There is no purpose served by action or inaction, nor by confusion regarding scripture or tradition; like the ocean undisturbed by Mandara mountain, he remains as he is.
एकांशेनोपमानानाम् उपमेयसधर्मता । बोद्धव्या बोध्यबोधाय न स्थेयं चोद्यचञ्चुना
From every analogy, only a single aspect of similarity should be understood for the sake of comprehension; one should not dwell on the details with a questioning mind.
यया कयाचिद् युक्त्याशु बोद्धव्यं बोध्यम् एव ते । मुक्तये तन् न पश्यन्ति व्याकुलाश् चोद्यचञ्चवः
By whatever reasoning, you should quickly grasp what is to be known; those who are agitated by questioning do not see this, and remain confused.
हृदये संविदाकाशे विश्रान्ते ऽनुभवात्मनि । वस्तुन्य् अनर्थं यः प्रष्टा चोद्यचञ्चुस् स उच्यते
He who, though resting in the space of consciousness within the heart, in the Self of experience, still asks about what is real and unreal—he is called one who pecks with questions.