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.
पदार्थाभावसंसिद्धौ वेदनं नोपपद्यते । कारणाभावतो नित्यम् अहम्भावस्य नोदयः
When the absence of objects is established, perception does not arise; due to the absence of cause, the sense of 'I' never arises.
अहम्भावानुदयतस् संसारः कस्य कीदृशः । संसाराभावतस् सर्वं परम् एवावशिष्यते
When the sense of 'I' does not arise, for whom and of what kind is saṃsāra? With the absence of saṃsāra, only the supreme remains.
यच् चेदं भासते तत् सत् परम् एवात्मनि स्थितम् । परं परे परापूर्णं समम् एव विजृम्भते
That which shines forth is the supreme reality, established in the Self; the ultimate, the transcendent, the absolutely full, manifests equally everywhere.
तेन निस्तिमितं सर्वं शैलोत्कीर्णम् इवाचलम् । विद्धि रश्मिमयाकारम् इव ब्रह्म जगत् स्थितम्
By that, all is boundless, unmoving like a mountain carved from stone; know that Brahman, the world, exists as a form woven of rays.
पुरसङ्कल्पके नष्टे सङ्कल्पनगरस्य यत् । रूपं तद् विद्धि जगतः खाद् अच्छं सदसन्मयम्
When the creator of thoughts is destroyed, the form of the city of thoughts—know that as the world, pure as space, composed of both being and non-being.
छायापुरुषवत् स्पन्दि शान्तं निर्मननं जगत् । जगच्छब्दार्थरहितं यः पश्यति स पश्यति
Like the shadow-man, the world vibrates yet is peaceful, without creation; he who sees the world devoid of the meaning of 'world' and its sound, truly sees.
रूपालोकमनस्कारा नीरसा गतभावनाः । सम्यग्ज्ञानवतो यस्य निर्वाणं तं विदुर् बुधाः
Forms, lights, and mental constructs are tasteless, devoid of imagination; the wise know that one who possesses true knowledge has attained nirvana.
यथास्ति वातो निस्स्पन्दो यथास्ति खम् अनीलिम । यथा हेमासन्निवेशम् अस्ति ब्रह्माजगत् तथा
Just as wind exists without movement, just as space exists without blueness, just as gold exists in its arrangement, so too does Brahman exist as the world.
नीरसा असदाभासा जगत्प्रत्ययकारिणः । रूपालोकमनस्कारास् सन्तीमे ब्रह्मरूपिणः
Tasteless, appearing as unreal, causing the notion of the world—these forms, lights, and mental constructs exist, taking the shape of Brahman.
ऊर्मिशब्दार्थरहितं यादृग् अम्बु बहूर्म्य् अपि । सर्गशब्दार्थरहितं तादृग् ब्रह्मापि सर्गवत्
Just as water, though full of waves, is without the meaning of wave-sound, so Brahman, though appearing as creation, is without the meaning of creation.
सर्ग एव परं ब्रह्म परं ब्रह्मैव सर्गदृक् । सर्गशब्दार्थरहितो वाक्यार्थस् त्व् एष शाश्वतः
Creation itself is the supreme Brahman, and the supreme Brahman is the perceiver of creation; or, when the meaning of 'creation' is absent, this is the eternal meaning of the statement.
ब्रह्मशब्दार्थसम्पत्तौ सर्गशब्दार्थधीः कुतः । सर्गशब्दार्थसम्पत्तौ ब्रह्मशब्दार्थधीः कुतः
When the meaning of the word 'Brahman' is attained, how can the mind grasp the meaning of 'creation'? When the meaning of 'creation' is attained, how can the mind grasp the meaning of 'Brahman'?
समस्तशब्दशब्दार्थभावनाभावनोदये । शुद्धं किम् अपि चिद्व्योम ब्रह्मशब्देन कथ्यते
When all notions of words and their meanings, and the contemplation of them, have ceased, there remains a pure, indescribable expanse of consciousness, which is referred to by the word 'Brahman'.
सम्यग्दर्शनसंसिद्धाव् उभयोर् अप्य् अवेदने । यच् छिष्टम् अजरं शान्तं ततो वाग् विनिवर्तते
When perfect insight is accomplished and both are not distinguished, what remains is ageless and peaceful; from that, speech withdraws.
संशान्तसर्वात्मकवेदनौघम् अस्तीदम् एकात्मकम् अच्छरूपम् । यथास्थितं सर्वजगत् खरूपं पाषाणरूपं च परं ज्ञरूपम्
The cessation of all waves of knowledge leaves only this single, pure essence; as the whole world stands, it is of the nature of space, stone, and the supreme form of knowledge.
एवं चैतन् महाबुद्धे यादृशं कारणं परम् । तादृशं कार्यम् एवेदं जगद् इत्य् एव वेद्म्य् अहम्
Thus, O great-minded one, whatever is the supreme cause, such is the effect; I know this world to be exactly so.
यत्र कारणता तत्र कार्यं समुपपद्यते । यन् न कारणम् एवादौ तस्मात् कार्यं कुतो भवेत्
Wherever there is causality, there the effect arises; but where there is no cause at the outset, how can an effect come from that?
नेहास्ति कारणं किञ्चिन् न च कार्यं कदाचन । विद्यमानम् इदं सर्वं शिवं शान्तम् अजं जगत्
Here, there is no cause at all, nor is there ever any effect; all that appears is the peaceful, unborn, auspicious world.
जायते कारणात् कार्यं यत् तत् कारणवद् भवेत् । यन् न जायत एवेह तस्मिन् सदृशता कुतः
An effect arises from a cause and resembles that cause; but that which does not arise here—how can it possess similarity to anything?
बीजम् एव न यस्यास्ति तत् कथं वद जायते । अप्रतर्क्यम् अनाख्यं च यन् न तस्येह बीजता
If there is no seed at all, tell me, how can anything arise? That which is inconceivable and indescribable does not have the nature of a seed.