अहमर्थविमुक्तेन भावेनाभावरूपिणा । सर्वं शून्यं निरालम्बं चिच्छान्तम् इति भावयेत्
With a disposition free from the sense of 'I' and taking the form of non-being, one should contemplate that all is void, without support, and that consciousness is at peace.
इदं रम्यम् इदं नेति बीजं ते दुẖखसन्ततेः । तस्मिन् साम्याग्निना दग्धे दुẖखस्यावसरẖ कुतः
The thought, 'This is pleasant, this is not,' is the seed of your stream of suffering; when that is burned by the fire of equanimity, how can suffering find a place?
राजन् भावनमात्रेण रम्यारम्यविभागिता । पौरुषातिशयेनान्तस् स्वेनैवाशु विलीयते
O King, the division into pleasant and unpleasant exists only through imagination; by the power of one's own inner strength, it quickly dissolves by itself.
अभावनेन भावानां कर्तित्वा कर्मकाननम् । परं समेत्य राजेन्द्र विशोकतर आस्स्व भोः
By not imagining the doership of actions, the forest of karma is transcended; having attained the supreme, O King, abide in a state free from sorrow.
भरितभुवनाभोगो भूत्वा विभागबहिष्कृतो गलितकलनोल्लासोल्लासी विकासविलासवान् । नवनवम् अजो वृद्धो ऽत्यन्तं चिराय निरामयस् समसमसितस्वच्छाभोगो भवाभयचिद्वपुः
Having become the fullness of all worlds, beyond all division, with all calculations and excitements dissolved, ever fresh, unborn, ancient, utterly free from disease, equal, pure, and with the body of consciousness that is fearless of becoming.
यथावर्ता जलभरे प्रतिबिम्बानि वा मणौ । यथेन्द्रियेषु विषया यथालोकश् च तेजसि
Just as eddies in a mass of water, reflections in a jewel, objects in the senses, and light in a luminous source appear—
यथा तृणानि वा वायौ दुर्लक्ष्यस्पन्दरूपिणि । त्रिजगन्ति स्फुरन्त्य् एवं दुर्लक्ष्ये ऽनुभवात्मनि
Just as blades of grass move within the wind, whose motion is subtle and hard to perceive, so too the three worlds appear to vibrate within the self of experience, which is itself difficult to discern.
यथा द्रवादयो ऽम्ब्वादौ तापे वा त्रसरेणवः । सन्निवेशाḫ पदार्थाङ्गे सर्गौघाश् चिद्घने तथा
As fluids and other substances exist within water, or as motes of dust are present in heat, so too the multitude of created things are arranged within the mass of consciousness, as parts within a whole.
तदात्मका अतद्रूपास् तत्स्थास् तत्सत्तया स्थिताः । अनन्ते नाशिनस् सर्गा बुद्बुदा जलधाव् इव
They are of its essence, yet not of its form; they abide in it, sustained by its existence. In the infinite, perishable creations are like bubbles in the ocean.
कृष्णे कृष्णस् सिते शुक्लो रक्ते रक्तो यथा मणिः । वर्णे निर्वासनाच्छत्वान् न त्व् असाव् एति रञ्जनाम्
Just as a jewel appears black in blackness, white in whiteness, or red in redness, yet does not truly take on those colors because of its pure, colorless nature, so too—
मूढे मूढो हते भग्नो हृष्टे हृष्टस् तथेश्वरः । चित्ते निर्वासनाच्छत्वान् न त्व् असाव् एति रञ्जनाम्
The Lord appears deluded among the deluded, broken among the defeated, joyful among the joyful; yet, because of the pure, impressionless nature of consciousness, he does not truly become affected.
वासनातो जगज्जन्म सा च सङ्केतमात्रकम् । इदं ममेति मिथ्यैव भावनं तत् परित्यज
The birth of the world arises from latent tendencies, which are merely conventions. The thought 'this is mine' is truly false—abandon that notion.
रजोधूमान्ध्यतेजोऽभ्रैर् यथाकाशो न लिप्यते । तथा प्रकृतिसङ्कल्पैश् चित्सारं खम् अलेपकम्
Just as space is not tainted by smoke, dust, darkness, or clouds, so too the essence of consciousness, like the sky, is untouched by the projections of nature and thought.
यथा भूमिगता भासो रविर् एवाङ्ग नेतरत् । तथा चिद् एव सङ्कल्पास् तन्मयत्वेन नेतरत्
Just as the light that appears on the earth is only the sun and nothing else, so too, only consciousness is real; the projections are not truly other than that.
परम् अव्यपदेश्यात्मा निस्स्पन्दḫ पवनो यथा । स्ववेदनात्मनस् स्पन्दाद् आत्मनैवोपलभ्यते
The supreme, indescribable Self is motionless, like the wind at rest; yet, through the vibration of self-awareness, it is perceived by itself.
असद् वेद्यं वेद्यम् इव चिद्रूपत्वाच् चिनोति यत् । चिन्नामयोग्यता सास्य सेयं संसृतिर् उत्थिता
That which is unreal appears as knowable, because of the nature of consciousness; this suitability for being known by consciousness is the arising of saṃsāra.
यथा स्फुरत् प्रसन्नाम्बु नान्यत् सलिलमात्रतः । तथा ब्रह्म चिदच्छात्म नेतरद् ब्रह्ममात्रतः
Just as clear water, when it sparkles, is nothing but water alone, so too, Brahman, whose essence is pure consciousness, is nothing but Brahman.
परम् अव्यपदेश्यात्म यास्य तु व्यपदेश्यता । सैषा चिन् नाम सैवेह द्रष्टृदृश्यपदं गता
Where the supreme, indescribable Self becomes describable, that is called 'consciousness' here, and it assumes the state of seer and seen.
नोदय्य् अप्य् उदितं स्पन्दाद् आवर्तादि यथाम्भसः । तथानुदय्य् अप्य् उदितम् इव वित्त्वात् परे जगत्
Just as a whirlpool arises in water from a certain movement, even though it was not there before, so too, the world appears to arise in the Supreme, though it was not there, due to knowing.
ब्रह्म नव्यपदेश्यात्म निस्स्पन्दḫ पवनो यथा । चिच्छब्दार्थात्मता यात्र तद् अहन्तादिमज् जगत्
Brahman, whose essence is indescribable, is motionless like the wind at rest; wherever there is the essence of the word 'consciousness,' there arises the world beginning with the sense of 'I.'
स्वच्छे ऽम्भसि द्रवस्पन्दाद् यथावर्तादिता मता । अनिर्देश्ये परे वित्त्वात् तथा चित्ता जगन्मयी
Just as a whirlpool is thought to arise in clear water from the flow and movement, so too, due to knowing in the indescribable Supreme, the mind becomes the world.
सर्गस्याद्यन्तयोर् उक्तो यẖ क्रमो वेदनात्मकः । स उन्मेषनिमेषाभ्यां निमेषं प्रति चिद्दृशः
The sequence at the beginning and end of creation, which is of the nature of awareness, is through the opening and closing (unmeṣa and nimeṣa) of consciousness, with each closing being for the seer who is consciousness.
प्रसरन्ति यथा स्पन्दात् सलिले चक्रकादयः । प्रसरन्ति परे वित्त्वात् तथाहन्तादितादयः
Just as, from a vibration, ripples and the like spread in water, so too, from the awareness of the Supreme, the notions of 'I' and so on arise.
अवेदनं परं विद्धि वेदनं सर्ग उच्यते । असत् सद्वेदनाद् दृश्यं सद् अप्य् असदवेदनात्
Know the Supreme as non-experiencing; experiencing is called creation. The seen arises from the experience of the unreal as real, and even the real appears unreal when not experienced.
चितेर् दृश इवोन्मेषाद् असत्सर्गो ऽवभासते । चितीक्षणनिमेषात् तु सन्न् अप्य् एव न भासते
Just as, when the eye opens, an unreal creation appears, so too, when consciousness glances, but when consciousness does not glance, even the real does not appear.
मायाचूर्णपरिक्षेपाद् इन्द्रजालजगद् यथा । ख एवोदेति चिच्चूर्णचमत्काराद् इदं तथा
Just as, by scattering magical powder, an illusory world appears, so too, from the marvel of the powder of consciousness, this (world) arises in space.
यथा स्पन्दान् निमेषे ऽपि जलम् आवर्तलक्षवत् । तथा वित्त्वात् क्षणाद् ईशे सर्गप्रलयविभ्रमाः
Just as, from a vibration or even a blink, water takes on the appearance of a whirlpool, so too, from a moment's awareness, the illusions of creation and dissolution arise.
चिद्रूपस्य चिरक्षीणवासनस्यापि जीवतः । अवेदनमयी सत्ता यस्यासौ मुक्त उच्यते
One whose nature is consciousness, whose latent impressions have long been exhausted, and who lives in a state made of non-experiencing—he is called liberated.
अवासनम् असङ्कल्पं प्रवाहापतितक्रियाः । तिष्ठन्ति सम्प्रबुद्धा ये ते ह्य् अवेदनसन्मयाः
Those who are awakened, whose latent impressions and intentions are absent, whose actions have fallen into the flow (of life), they indeed are made of the state of non-experiencing.
क्रियावन्तो ऽप्य् असङ्कल्पवासनास् स्तिमिताशयाः । नित्यं काष्ठसमाधानास् ते शिलोदरसन्निभाः
Though engaged in action, those whose latent impressions and intentions are stilled, whose minds are always absorbed like wood, they are like the interior of a stone.