स्वस्थḫ प्रत्याहृतिवशाच् चेत्यं चेन् न चिनोषि तत् । मुक्त एवास्य् असन्देहं महासमतयानया
If, by the power of withdrawal and self-restraint, you do not grasp the objects of cognition, then you are indeed liberated—without doubt—by this great equanimity.
यद् भोगसुखदुẖखांशैर् अनात्मीकृतपूर्णधीः । आत्मारामो मुनिस् तिष्ठेत् तन् मुक्तत्वम् उदाहृतम्
That is called liberation, when a sage, whose mind is full and not identified with the enjoyments of pleasure and pain, abides delighting in the Self.
व्यवहार्य् उपशान्तो वा गृहस्थो वाथ भिक्षुकः । सशरीरो ऽशरीरो वा भवत्व् एवम्मतिḫ पुमान्
Whether engaged in worldly affairs or at peace, whether a householder or a mendicant, whether with a body or without, let a person be thus-minded.
सुखदुẖखैर् अनालीढा संविद् भवति चेत् समा । असंविद् इव तद् देहो यत् करोति करोतु तत्
If awareness remains untouched by pleasure and pain, it is balanced; let the body act as it will, as if it were without awareness.
मृगतृष्णोपमे देहे ऽविद्यात्मनि तते क्षते । भावाभावभ्रमे ऽसत्ये सुखदुẖखक्रमẖ कुतः
When the body, like a mirage, is wounded in the self of ignorance, in the illusion of existence and nonexistence, how can there be any sequence of pleasure and pain in what is unreal?
चिन्मात्रम् अपनामेदम् अचिदाभम् अनन्तकम् । अतश् चासम्भवद्वेद्यम् आत्मानम् अमलं श्रयेत्
This is nothing but pure consciousness, appearing as endless inertness; therefore, one should rest in the immaculate self, which cannot be known as an object.
जाग्रतो जीवतश् चेत्यचयनाद् अस्खलच्चितेः । स्थितिर् योपलकोशाभा सा तुर्यं सा विमुक्तता
The unwavering mind, established through the gathering of perceptions in waking and living, is like a sheath of light; that is the fourth state, that is liberation.
चिन्मूर्तिस् स्वान्तर् एवेदं स्वसत्तात्मोपकल्पितम् । जगन् मिथ्यानुभवति स्वप्ने छिन्नशिरा इव
This world, experienced as false in a dream like a headless body, is nothing but the form of consciousness, imagined within one's own essence.
यन् मिथ्या तत् क्व सत्यात्म क्व सत्या मरुवारिता । अतो ऽसंवेदनाद् एव भ्रमस्यास्य परिक्षयः
Where is the unreal in the presence of the real self? Where is the real when the desert is blocked? Thus, by non-perception alone, this delusion comes to an end.
अहम् इत्य् एव चयनाज् जगत्संसृतिविभ्रमः । अस्यैवाचयनान् नाहं न जगन् न च विभ्रमः
From the mere accumulation of 'I am,' arises the confusion of world-existence; from the absence of this accumulation, there is no 'I,' no world, and no confusion.
द्रवं स्वम् इव शुद्धाम्बु स्वान्तर्लेखा इवोपलः । स्वम् इक्षुर् इव माधुर्यं चित् स्वं चेतयते जगत्
Just as fluidity is inherent in pure water, or a line within a stone, or sweetness in sugarcane, so consciousness perceives its own nature as the world.
यथौष्ण्यम् अग्निस् तुहिनं च शैत्यं स्पन्दं नभस्वान् द्रवम् अब्धिर् एवम् । अनन्यद् अप्य् अन्यद् इवात्मतत्त्वं विद् वेत्त्य् अदस् तत् तु न वेत्त्य् अतज्ज्ञः
As heat is to fire, coldness to snow, motion to wind, and liquidity to water, so too is the essence of the Self; though not different, it appears as if distinct. The knower knows that; the ignorant do not.
आत्मनैवात्मनो लेपẖ क इव स्यात् कथं किल । अतो निर्लेप एवात्मा द्वितीयस्यात्यसम्भवात्
How could the Self ever be tainted by itself, and in what way? Therefore, the Self is indeed untouched, since a second entity is utterly impossible.
वासनादिविकल्पो ऽस्ति व्यतिरिक्तश् च नात्मनः । आत्मैव वासनाशक्तिर् जलम् एव यथोर्मयः
Distinctions such as tendencies exist, but they are not separate from the Self; the Self itself is the power of tendencies, just as waves are nothing but water.
आत्मा देहेन्द्रियतया स्फुरद्भावविकारिताम् । धत्ते ऽभावविकारो ऽपि तरङ्गत्वं यथा पयः
The Self, manifesting as body and senses, assumes the appearance of change, though it is itself changeless—just as water appears as waves, yet remains water.
अविकारो ऽपि सङ्कल्प्य विकारकलनां मुधा । विकारीव भवत्य् उच्चैḫ पश्यत्य् उच्चैर् विजृम्भितम्
Though changeless, by mere imagination it seems to undergo change; it appears as if transformed, and is perceived as manifest in various forms.
आत्मनो दृश्यते राजन् यद् विकारो ऽविकारिणः । सत्यं सत्यम् असत्यं तत् स्वयम् एतद् विचारय
O King, whatever change is seen in the changeless Self—truly, truly, that is unreal; consider this for yourself.
कटकादि यथा हेम्नो विवर्तादि तथात्मनः । न विकारो ऽविकारस्य सम्भवत्य् अविनाशतः
Just as ornaments like bracelets arise from gold, so too do transformations seem to arise from the Self; but change cannot occur in the changeless, for it is indestructible.
न विकारो यथोर्मित्वं वार एवं जगच् चितः । असत्यालोकनाद् भ्रान्तिर् दृष्टेर् एव न वस्तुनः
Just as the wave is not a modification of water, so too the world is not a modification of consciousness; the error arises only from false perception, not from the reality itself.
यथाङ्गदत्वाद् दण्डत्वं गते हेम्नि न शोच्यते । मृतम् अङ्गदहेमेति न विकाराद्य् अपीति च
When gold is melted, its form as a bracelet or a rod is not lamented; one does not grieve for the bracelet or the gold as having perished due to transformation.
तथाम्बरत्वात् कुड्यत्वे स्थिते चिद्व्योम्नि शोचनम् । न युक्तं व्योमसंविद् वै मृता सत्य् एव धीमतः
In the same way, when space appears as a wall, it is not proper to grieve when the wall is destroyed; for the wise, the awareness of space remains even when the wall is gone.
देहसंवित् खसंवित्त्वं खसंविद् देहसंविदम् । यदि गच्छति तद् धर्षविषादानां क आगमः
If the awareness of the body becomes the awareness of space, or the awareness of space becomes the awareness of the body, what loss or gain is there for those who are fearless?
प्रत्यक्चेतनम् आभासस् संविद् अस्तीति निश्चये । भावानां सविकाराणां भ्रान्तिजानाम् अभावनात्
When it is certain that the inner consciousness is the only appearance and awareness, then the various changing things, born of delusion, are not truly existent.
बलेन स्वचमत्कृत्या नूनं नीते चिरोदयम् । निर्वासनत्वे हृदये कुतो जीवस्य संसृतिः
When, by the power of one's own wonder, the heart is emptied and brought to perfect stillness, how can there be any cycle of birth and death for the living being?
स्वसंविन्मात्रवैचित्र्यं साध्ये संसृतिसङ्क्षये । जन्तूनां चित्रम् अत्यन्तं यत् संरम्भ उपस्थितः
When the diversity of one's own consciousness is resolved and the cycle of birth and death is ended, what remains is the extraordinary display of beings that was once present.
संविन्मात्रोपशमनं जीवो यẖ कुरुते बलात् । जडत्वम् अव्रजन् स्वच्छस् स तीर्णो भवसागरम्
He who, by strength, brings about the cessation of the modifications of pure consciousness, without falling into dullness and remaining clear, has crossed the ocean of worldly existence.
संविच्चापलजेयं वस् संसृतिर् भवबन्धनी । शमं तत्प्रशमाद् एति तस्मात् तत्प्रशमं कुरु
This restless movement of consciousness is the bondage of worldly existence; when it subsides, tranquility arises—therefore, bring about that subsiding.
यैव संविच् छमं याति सैव बुद्धिर् विलीयते । यैव प्रालेयकणिका सैव तापे विलीयते
The very consciousness that attains tranquility is the intellect that dissolves, just as the very snowflake dissolves in heat.
न म्रिये न च जीवामि नाहं सन् नाप्य् असन् न खम् । अहं नकिञ्चिच् चिद् इति मत्वा जीवो न शोचति
I neither die nor live; I am neither existent nor nonexistent, nor space itself. Realizing 'I am nothing but consciousness,' the individual does not grieve.
अलेपको ऽहम् अजरो नीरागश् शान्तवासनः । निर्मलो ऽस्मि चिदाकाशम् इति मत्वा न शोचति
I am untouched, ageless, free from passion, abiding in peace; I am pure, the space of consciousness—realizing this, one does not grieve.