अहं त्वं जगद् इत्य् एषा प्रतिपत्तिर् न वास्तवी । मिथ्या स्वप्न इवाभाता नूनम् अप्य् अर्थकारिणी
This notion—'I', 'you', 'the world'—is not real; it appears falsely, like a dream, yet somehow seems to serve a purpose.
वास्यस्य जगतो ऽभावाद् यतो नास्त्य् एव वासना । अतस् तदात्मकं चित्तं कीदृशं क्व कुतः कथम्
Since the world to be imagined does not exist, there is no basis for imagination; therefore, how, where, and in what manner could a mind of that nature exist?
अप्रबुद्धैर् अवगतं चैत्तं दृश्यम् इदं जगत् । असद् एव निराकारं पूर्वम् उत्पन्नम् एव नो
This world, perceived as an object of the mind by those not awakened, is in truth non-existent and formless; it was never truly produced.
नोत्पन्नं कारणाभावात् सर्गादाव् एव सर्वदा । लोकशास्त्रानुभवतो न च दृश्यस्य वस्तुनः
It was never produced, for there is no cause; even at the beginning of creation and always, according to worldly experience and scripture, there is no real substance to what is seen.
अनादित्वम् अजत्वं वा स्थैर्यं वाप्य् उपपद्यते । साकारस्यास्य जगतस् स्थूलसप्रतिघाकृतेः
For this manifest world, with its gross, tangible form, it is not reasonable to attribute beginninglessness, unborn nature, or stability.
समस्तकारणाभावाल् लोकशास्त्रानुभूतिभिः । युज्यन्ते च निराकर्तुं न महाप्रलयोदयाः
Because all causes are absent, as confirmed by worldly experience, scripture, and perception, it is proper to deny the occurrence of great dissolutions and creations.
शास्त्रानुभववेदार्थसिद्धान् एतांश् च यो ऽपि वा । प्रलयादीन् न सन्तीति वक्त्य् उन्मत्तक एव सः
Whoever, despite the authority of scripture, experience, and the Vedas, claims that events like dissolution do not exist, is truly mad.
लोकाश् शास्त्राणि वेदाश् च प्रमाणं यस्य नामतेः । असत्योक्तेस् सुमूढस्य स पशुस् तं न संश्रयेत्
One whose authority is not the world, scripture, or the Vedas, but the words of a thoroughly deluded person, should not be relied upon, for he is like a beast.
न च सप्रतिघस्यास्य दृश्यस्याप्रतिघं क्वचित् । कारणं भवितुं शक्तं साकारस्य निराकृतिः
Nor can the formless ever be the cause of what is seen with form and resistance; the formless cannot give rise to the formed.
इत्थम् आलक्ष्यमाणं सन् न चेदं नावभासते । न च नार्थक्रियाकारि न चैवेत्थम् इदं जगत्
Thus, though this appears to be perceived, it does not truly shine forth; nor does it serve any real purpose, nor is this world truly as it seems.
तस्माद् इदं निरंशस्य चिद्व्योम्नो ऽप्रतिघाकृतेः । निराकृतेर् अनन्तस्य पूर्वात् पूर्वतरं सतः
Therefore, this world arises from the indivisible, infinite space of consciousness, which is without form and prior to all that is prior.
ब्रह्मणस् सर्वरूपस्य शान्तं शान्तस्य यत् समम् । स्वत एवात्मकचनं सर्गप्रलयरूपधृत्
That which is the essence of Brahman—the all-formed, the peaceful, the equal in peace—by its own nature assumes the forms of creation and dissolution.
स्वकं वपुस् तत् तेनैव ज्ञातं जगद् इदं क्षणम् । क्षणान्तरे तु बुद्धं सद् ब्रह्मैवास्ते निजात्मनि
This very world is known for a moment as its own body; but in the next moment, when awakened, only Brahman remains in its own Self.
ब्रह्मैवेदम् अतस् सर्वं क्व चैत्तजगदादिधीः । क्व चित्तादि क्व देहादि क्व द्वैतैक्यादिकल्पनाः
All this is only Brahman; where then is the notion of mind, world, or intellect? Where is mind, body, or the imagination of duality and unity?
सर्वं निरालम्बम् अजं प्रशान्तम् अनादिमध्यात्म यथास्थितं सत् । इदं च नानैव न चापि नाना यथास्थितं तिष्ठ सुकाष्ठमौनः
All is unsupported, unborn, peaceful, and abides as it is, without beginning, middle, or end; this is neither many nor not many—remain as you are, established in the highest silence.
नष्टो मोहस् स्मृतिर् लब्धा त्वत्प्रसादान् मया मुने । स्थितो ऽस्मि गतसन्देहो विश्रान्तमतिर् आत्मवान्
Delusion is destroyed, memory is restored by your grace, O sage; I stand free of doubt, my mind at rest, established in the Self.
ज्ञातज्ञेयो महामौनी तीर्णमायामहार्णवः । शान्तो ऽहम् अनहंरूपो ज्ञस् स्थितो ऽस्मि निरामयः
Having known what is to be known, I am the great silent one, who has crossed the vast ocean of illusion; I am peaceful, without the sense of 'I', established in knowledge, free from affliction.
अहो नु सुचिरं कालं प्रभ्रान्तो ऽहम् अवान्तरे । स्थानम् अव्ययम् अक्षुब्धम् अधुना प्राप्तवान् अहम्
Ah, for such a long time I wandered within, but now I have attained the unchanging, undisturbed, imperishable state.
एवं स्थिते मुने नास्ति साहन्तादिजगत्त्रयम् । मूर्खबुद्धम् इदं भाति यत् तद् ब्रह्मेति वेद्म्य् अहम्
O sage, when one abides thus, there is no world of ego and its kin; this mind, though appearing dull, is known by me to be Brahman.
जगद् एव न यत्रास्ति तत्राहन्त्वविभासनम् । संसाराम्बरसम्भारः क्व कुतः कीदृशः कथम्
Where the world does not exist, there is no manifestation of ego; where then, and how, and of what kind, could the fabric of samsara arise?
यथास्थितव्यवहृतिर् मौनी शान्तमना मुनिः । सोम्यार्णवोदरावर्तपरिस्पन्दवद् आस्स्व भोः
With conduct as it is, the sage remains silent and peaceful in mind; just as the gentle eddies within the ocean, so abide, O friend.
ब्रह्मरूपतया शान्तम् इदम् अस्ति यथास्थितम् । अहं जगद् इदं चेति शब्दार्थात्म नभो ऽमलम्
In the form of Brahman, this remains peaceful as it is; the pure sky of the self is the meaning of the words 'I' and 'this world'.
इदम् आद्यन्तरहितं सर्गसंहारनामकम् । चिच्चमत्कृतिमात्रात्म नभः कचकचायते
This is without beginning or end, named creation and dissolution; the sky, with its crackling appearance, is nothing but the wonder of consciousness.
सन्निवेशदृशश् शान्तौ यद् अस्ति कनकं यथा । जगदाद्यर्थसंशान्तौ ब्रह्मेदं विद्यते तथा
Just as gold remains in its own form amidst various arrangements, so too, when the meaning of the world is pacified, this is known as Brahman.
यथा स्वयम्भूस् सङ्कल्पस् स्वयंनाशस् तथैव हि । एतौ स्ववेदनायत्तौ बन्धमोक्षौ व्यवस्थितौ
Just as the self-born will and its own dissolution arise on their own, so too bondage and liberation depend entirely upon one's own awareness.
अहम् इत्य् एव सङ्कल्पो बन्धायातिविनाशिने । नाहम् इत्य् एव सङ्कल्पो मोक्षाय विमलात्मने
The notion 'I am' is the cause of bondage and utter destruction; the notion 'I am not' leads to liberation and the pure Self.
यद् बन्धमोक्षसङ्कल्पशब्दार्थानां सदासताम् । स्वरूपवेदनं तत् सत् केवलत्वं च कथ्यते
The direct knowledge of the true nature of the words and meanings of bondage and liberation is called reality and pure being.
अनहंवेदनं सिद्धिर् अहंवेदनम् आपदे । सो ऽहम् एवानहम् इति शुद्धबोधो भवात्मवान्
Awareness without 'I' is perfection; awareness with 'I' is calamity. The pure consciousness endowed with being is indeed 'I am that', not 'I am'.
असङ्कल्पनमात्रेण सम्यग्ज्ञानोदयात्मना । सङ्कल्पः क्षीयते सिद्ध्यै स्वयम् एवासदात्मकः
By mere absence of conceptualization, through the arising of right knowledge, the notion is dissolved for the sake of perfection, for it is inherently unreal.
अप्रतर्क्यस्वरूपे हि नास्ति कारणता शिवे । कारणाभावतः कार्यं पदार्थो ऽपि न विद्यते
In the nature of Śiva, which is beyond conception, there is no causality; because there is no cause, there is also no effect or object.