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.
देशकालवशात् सर्वा हेतुमत्यः प्रमोपमाः । अकर्तृ ब्रह्म विषयः प्रमाकारणयोः कथम्
All analogies based on cause are subject to place and time; but how can there be analogy or causality regarding Brahman, which is without agent?
अकर्तृकर्मकरणे नास्ति कारणता शिवे । तस्माद् अकारणं नास्ति जगच्छब्दार्थवेदनम्
Where there is no agent, action, or instrument, there is no causality in the auspicious; therefore, the knowledge of the meaning of the word 'world' does not have a cause.
ब्रह्मैव स्वं स्वरूपं सद् यत् स्थितं धारयत् ततम् । असम्यग्दर्शिविषयं तद् एव जगद् आचितम्
Brahman alone, being existence itself, pervades and sustains its own true nature; that very reality, when perceived imperfectly, is what is accumulated as the world.
चिन्मात्रम् अजरं शान्तं यद् एकं तत् प्रगीयते । तेनैवाजं जगद्ब्रह्म सच् छान्तं बुध्यते वपुः
That which is pure consciousness, ageless, and peaceful, the one alone, is praised; by that unborn Brahman, the world, which is existence and peace, is understood as its own form.
अस्य स्व एव यो भावश् चेतसः पृथिवीपते । स एव नाशः कथितश् चानुभूतश् च पण्डितैः
O lord of the earth, the very nature of the mind itself is said by the wise to be its dissolution, and this has also been directly experienced.
चित्तं नाशस्वभावं त्वं विद्धि नाशात्मकं नृप । क्षणनाशाय सङ्कल्पश् चित्तशब्देन कथ्यते
Know, O king, that the mind is by nature perishable, its essence is dissolution; the intention that perishes in a moment is referred to by the word 'mind.'
असङ्कल्पनमात्रेण सम्यग्ज्ञानोदयं विना । सङ्कल्पः क्षीयते सिद्ध्यै स्वयम् एवासदात्मकः
By mere absence of mental projection, even without the arising of true knowledge, imagination dissolves by itself for the attainment of perfection, for it is inherently unreal.
नाम्नैवाङ्गीकृताभावं यद् अविद्येति कथ्यते । विद्यमानं कथं तत् स्याच् चित्तं तामरसेक्षण
That which is called 'ignorance' is merely the acceptance of nonexistence by name; O lotus-eyed one, how can that which does not exist be present in the mind?
हस्ताव् उत्क्षिप्य यो ब्रूते शूद्रो ऽस्मीति भृशं गिरा । कथं स विप्रो भवति विप्रत्वं तस्य कीदृशम्
If someone raises his hands and loudly declares, 'I am a Śūdra,' how does he become a Brāhmaṇa by that? What kind of Brāhmaṇa-hood would that be for him?
विवृत्तधातुर् अत्युच्चैर् मृतो ऽस्मीति विरौति यः । मृतम् एवाङ्ग तं विद्धि जीवितं तस्य तु भ्रमः
One whose bodily functions have ceased and who cries out loudly, 'I am dead,'—know him indeed to be dead, O dear one; his sense of being alive is merely a delusion.