यदान्नपानदानादाव् अनादरम् उपेयिवान् । तस्येदं पश्चिमं जन्म न स कर्मसु मज्जति
When one becomes indifferent to food, drink, giving, and the like, this is his final birth; he does not become entangled in actions.
प्राप्तो विवेकपदवीम् असि पावनात्मन् पुण्यां पवित्रितजगत्त्रितयां द्वितीयाम् । नाधḫ पतिष्यसि पुनर् मनसामुनेति जानामि मैतद् अमलं पदम् उत्सृज त्वम्
You have attained the path of discernment, O pure-hearted one, the sacred second path that purifies the three worlds; you will not fall again into this mind-created world—I know this. Therefore, abandon this stainless state.
अबुध्यमानश् चेत्यादि चिद्रूपम् अपि चानघ । शान्तचिद्घन एवास्स्व निर्मलाम्ब्वन्तर् अंशुवत्
Whether knowing or not knowing, and even the objects of knowledge, are all forms of consciousness, O sinless one; remain as the mass of peaceful consciousness, like a ray within pure water.
अचेतनं चेतनान्तश् चेतनाद् एव विद्यते । वैसादृश्ये ऽपि सदृशं पयोराशाव् इवानलः
The inert exists within consciousness, and only from consciousness does it become known; though dissimilar, it is similar—like fire within the ocean.
सा चेतनाचेतनयोर् हेतुश् चित्त्वात्मनैव चित् । विनाशोत्पादयोर् वह्निज्वालयोḫ पवनो यथा
Consciousness alone is the cause of both the sentient and the insentient, just as wind is the cause of both the rising and extinguishing of a flame.
नाहम् अस्तीति चिद्रूपम् इति विश्रान्तिर् अस्तु ते । ततो यथा यादृशेन भूयते तादृशो भव
Let your mind rest in the awareness, 'I do not exist as a separate entity,' and thus, become whatever arises, in accordance with its nature.
चिद्रूपस् सर्वभावानाम् अन्तर् बहिर् असि स्थितः । प्रसन्नाम्बुभरस्यान्तर् बहिश् चैव यथातपः
You, the essence of consciousness, pervade all beings within and without, just as sunlight pervades both the interior and exterior of a vessel filled with clear water.
नायम् अस्मीति चिद्रूपं चितौ चेल् लग्नम् अङ्ग ते । न चान्यश् चेति तद् ब्रह्मरूपः केनासि मीयसे
O dear one, if the sense of 'I am not this' is absorbed in pure consciousness, and there is no sense of otherness, then you are of the nature of Brahman—by whom could you be measured?
ससुरासुरपातालभूविष्टपम् इवोत्थितम् । नानाजवञ्जवीभावक्रियाकालम् इवाकुलम्
It arises, as if filled with gods, demons, underworlds, and earthly realms, and is agitated like the varied and deceptive play of actions and times.
यथा रङ्गमयं कुड्ये जगन् मौनम् इव स्थितम् । तथा चिच्चित्रकचितं खकुड्ये चात्मसंस्थितम्
Just as a painted scene remains silent on a wall, so too, the self abides in the sky-like wall adorned with the varied images of consciousness.
तेनैव भूयते भूरि यच् चितौ कचितम् स्वतः । अचेतनं चेतनं वा यथेच्छसि तथा कुरु
Whatever is naturally reflected in consciousness, by that alone is multiplicity experienced; whether it appears sentient or insentient, act as you wish.
चिच्चमत्कृतयो व्योम्नि स्फुरन्त्य् एता जगत्तया । अर्कांशुवद् अरोधिन्यस् स्वेच्छाविदितवेदिनाम्
These wondrous manifestations of consciousness shine forth in space as the world, unobstructed like rays of the sun, for those whose knowledge is guided by their own will.
तिमिरावृतदृष्टीनां यथा केशोण्डुकादि खे । स्फुरत्य् एवं जगद्रूपम् अनात्मन्य् एव तिष्ठताम्
Just as, for those whose sight is veiled by darkness, a tuft of hair or a ball appears in the sky, so too does the form of the world appear to those who abide in the non-self.
एतज् जगत् त्वम् अहम् इत्य् अवबोधरूपम् आभासमात्रम् उदितं च न चोदितं च । अर्कांशुजालरचनानगराभम् अत्र कुड्यादि सत्यम् इदम् अस्ति न खे लतेव
This world, and the notions of 'you', 'I', and so on, are nothing but a manifestation of awareness, arising without being caused; like a city made of sunbeams, here the wall and such seem real, but do not exist in space like a creeper.
विद्यते चेतनाद् एव चेतने ऽन्तर् अचेतनम् । जले ऽग्निर् इव चिज् जाड्ये नातो भिन्ने मनाग् अपि
If consciousness alone exists, then what appears as the insentient within the sentient is like fire in water; in the inert, consciousness is not at all separate, even in the slightest.
तद् वेदनावेदनयोर् अभेदात् स्वस्थम् आसितम् । निर्यन्त्रम् एव चित्रस्थज्ञप्तिवद् व्योममध्यवत्
Because there is no distinction between knowing and not knowing, one abides in one's own nature, unrestrained, like awareness of a picture, or like the expanse of space.
ब्रह्मण्य् अशेषशक्तित्वाद् अवित्त्वं विद्यते तथा । अक्षुब्धे विमले तोये भावी फेनलवो यथा
In Brahman, because all powers are present, ignorance also exists; just as, in calm and pure water, the possibility of foam is present.
न कारणं विनोदेति जलात् फेनलवो यथा । न कारणं विनोदेति सर्गादि ब्रह्मणस् तथा
Without a cause, foam does not arise from water; in the same way, without a cause, creation and the rest do not arise from Brahman.
न च कारणम् अस्त्य् अत्र सर्गोत्पत्ताव् अकारणे । नातस् सञ्जायते किञ्चिज् जगदादि न नश्यति
And yet, in this matter of the arising of creation, there is no cause; therefore, nothing whatsoever—world or anything else—is produced, nor does it perish.
अत्यन्तं कारणाभावान् न किञ्चिज् जायते जगत् । मराव् अम्ब्व् इव नास्त्य् एव दृष्टम् अप्य् अग्रतो जगत्
Because there is absolutely no cause, nothing at all is born as the world; just as there is no water in a mirage, even though it appears before the eyes, so too the world does not truly exist.
ब्रह्मानन्तम् अजं शान्तम् अतो ऽस्तीदं न सर्गधीः । कारणाभावतस् तेन ब्रह्मैवेदम् अखण्डितम्
Brahman is infinite, unborn, and peaceful; therefore, the notion of creation does not exist here. Because there is no cause, this Brahman alone is undivided.
अतश् शिलोदराभो ऽसि व्योमकोशोपमो ऽसि च । ब्रह्मैकघनरूपत्वाद् अजो ऽनवयवो ऽसि च
Therefore, you are like a crystal-clear cavity, you are like the expanse of space; being of the one solid form of Brahman, you are unborn and without parts.
ज्ञो ऽसि किञ्चिन् न किञ्चिद् वा निश्शङ्कम् अलम् आस्यताम् । अचेतनचिदाभास शाम्यताम् आत्मनात्मनि
You are the knower; whether something exists or not, remain completely free from doubt. Let the appearance of inertness and consciousness subside within the Self itself.
नित्यानन्ततयाजस्य कारणं नास्ति कार्यकृत् । सर्गाद्यसम्भवे तस्माद् यद् अस्ति तद् अजं शिवम्
For the unborn and infinite, there is no cause that produces effects; since creation and the like are impossible, that which exists is unborn and auspicious.
अजो येषां तु चिद्रूपो नास्ति मौर्ख्यविलासिनाम् । सर्वनाशे समुत्पन्ने किं तेषां प्रविचार्यते
But for those whose nature is not consciousness and who delight in ignorance, when total destruction arises, what is there to inquire about for them?
यत्र यत्र परं तत्र तत्र सन्ति जगन्ति हि । जगच्छब्दार्थरूपेण मुक्तान्य् एवंविधानि च
Wherever the Supreme is, there indeed exist worlds, manifesting as the meaning of the word 'world' and as such liberated realities.
तृणे काष्ठे जले कुड्ये सर्वत्रैव परं स्थितम् । सर्वत्रैव च सर्गौघḫ परिप्रोतस् स्थितो मिथः
In grass, in wood, in water, in a wall—everywhere the Supreme abides; and everywhere the multitude of creations is mutually interwoven and established.
ब्रह्मणẖ किंस्वभावो ऽसाव् इति वक्तुं न युज्यते । अनन्ते परमे तत्त्वे स्वत्वास्वत्वात्यसम्भवात्
It is not proper to speak of 'what is the nature of Brahman'; in the infinite, supreme reality, the notions of 'mine' and 'not mine' are utterly impossible.
अभावसव्यपेक्ष्यस्य भावस्यासम्भवाद् अपि । पदं बध्नन्ति नानन्ते स्वभावाद् या दुरुक्तयः
Words that attempt to assign a place to the infinite, whose nature cannot be related to existence or non-existence, are only distortions arising from its own nature.
अस्वत्वाभावयोर् नित्ये ऽनन्ते ऽत्यन्तम् असम्भवात् । स्वत्वभावेषु सिद्धेषु स्वभावोक्तिर् न तिष्ठति
Because true ownership and non-ownership are utterly impossible in the eternal and infinite, statements about inherent ownership do not stand when true ownership is established.