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.
नाहन्त्वं लभ्यते साधो बुद्ध्यालं किं निरीक्षितम् । असद् एव कुतो ऽप्य् एतद् बालयक्ष इवोत्थितम्
O noble one, the sense of 'I-ness' cannot be found by intellect; why investigate further? This non-existent thing has arisen from somewhere, like a child's imaginary demon.
मुक्तं त्व् अहन्त्वशब्दार्थैर् लभ्यते यच् च तत् परम् । युक्तं त्व् अहन्त्वशब्दार्थैḫ प्रेक्ष्यमाणं विलीयते
That which is attained when the meanings of the word 'I-ness' are abandoned is supreme; but when the meanings of 'I-ness' are observed, it dissolves.
भेदो जगद्ब्रह्मदृशोर् अभेदḫ पर्यायशब्दार्थविलासतुल्यः । सङ्कल्पमात्रप्रथितो न सत्यो यथानयोर् वै कटकत्वहेम्नोः
The distinction between the world and Brahman is like the play of synonymous words for non-difference; it is established only by thought, not real—just as the difference between a bangle and gold is not real.
शस्त्राणि दयिताङ्गानि मग्नान्य् अङ्गे निरम्बरे । यो बुध्यमानस् सुसमस् स परस्मिन् पदे स्थितः
He who, while aware, remains perfectly balanced even when weapons or the limbs of a beloved are pressed against his bare body, is established in the supreme state.
तावत् पुरुषयत्नेन धैर्येणाभ्यासम् आहरेत् । यावत् सुषुप्ततोदेति पदार्थोदयनं प्रति
One should persist in practice with human effort and patience until the arising of objects is experienced as it is in deep sleep.
यथाभूतार्थतत्त्वज्ञम् आधयो ऽङ्गगता अपि । न मनाग् अपि लिम्पन्ति पयांसीव सरोरुहम्
Just as water does not cling at all to a lotus leaf, so too sorrows, even if present in the body, do not touch one who knows the true reality of things as they are.
शस्त्राङ्गनानभांस्य् अङ्गलग्नान्य् अलम् असंविदन् । अलग्नानीव शान्तात्मा यḫ पश्यति स पश्यति
He truly sees who perceives the limbs, though struck by weapons, as untouched—just as a peaceful mind sees them as if they were not struck at all.
विषं यथा स्वान्तर् एव घुग्घुन्थीभवति स्वयम् । न च घुग्घुन्थता नाम विषाद् अन्यास्ति काचन
Just as poison, within itself, alone becomes a ghugghuntha (worm), and there is no other cause for the wormhood apart from the poison itself,
स्वरूपम् अजहन्न् एव जीवताम् अधितिष्ठति । तथात्मा तत्परिज्ञानमात्रैकप्रविलायिनीम्
So too, the self, without abandoning its own nature, abides among the living, dissolving only in the knowledge that recognizes That alone.
जीवीभवति घुग्घुन्थो मृत्यात्मैव यथा तथा । अत्यजन्ती निजं रूपं चिज् जडं रूपम् ऋच्छति
Just as the worm becomes alive from the poison, so too, when consciousness abandons its own form, it attains an inert form.