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.
ब्रह्मण्य् अनन्यो ऽप्य् अन्याभो घुग्घुन्थकवद् उत्थितः । तत्स्थस् स एवास इवाप्य् अतत्स्थ इव सर्गकः
Though not different from Brahman, one arises as if another, like the ghugghuntha from poison; established in That, he appears both as if he abides and as if he does not abide, like a creator.
विषं विषत्वम् अजहद् यथा स्वान्तẖ क्रिमिẖ क्रमात् । न जायते न म्रियते जायते म्रियते ऽपि च
Just as the worm, not abandoning its poisonous nature, gradually arises within, so too, it is neither born nor dies, yet it appears to be born and to die.
स्वेनैव संविदर्थेन पदार्थानाम् अरूपिणा । तीर्यते गोष्पदम् इव न तु दैवाद् भवार्णवः
By its own nature as pure consciousness, which is formless, the ocean of worldly existence is crossed as easily as a cow's hoofprint, not by fate.
सर्वभावान्तरावस्था सर्वभावातिशायिनी । अन्तश्शीतलता यस्मिंस् तस्मिन् किम् अवहेलनम्
That which is the inner state of all beings, surpassing all states, and in which there is inner coolness—what disregard could there be for That?
जगत्पदार्थसत्तान्तस् सामान्येनाशु भाव्यताम् । मनोऽहङ्कारबुद्ध्यादिẖ कẖ कलङ्को ऽमलात्मनि
Let the existence of the objects of the world be quickly considered in general; how can mind, ego, intellect, and the like be a stain upon the stainless Self?
यथा घटपटाद्य् अर्थान् पश्यस्य् अर्थं शरीरकम् । तथाहन्त्वमनोबुद्धिवेदनाद्य् अपि पश्य हे
Just as you perceive the bodily substance in objects like pots and cloths, so too, O friend, perceive ego, mind, intellect, sensation, and the rest.
जगत्पदार्थसार्थौघं मनोबुद्ध्यादिसंयुतम् । ज्ञ एवासंविदंस् तिष्ठ परिनिष्ठितनिष्ठया
Recognize the multitude of worldly objects, along with mind and intellect, as merely a collection; remain as pure awareness, firmly established in certainty.
न केनचित् कस्यचिद् एव कश्चिद् दोषो न चैवेह गुणẖ कदाचित् । सुखेन दुẖखेन भवाभवेन न चास्ति भोक्ता न च कर्तृतेति
Here, there is truly no fault in anyone, nor is there ever any virtue; there is no enjoyer or doer with regard to pleasure, pain, existence, or nonexistence.
ख एव व्योम सम्पन्नम् इति सङ्कल्पनं यथा । भ्रान्तिमात्रम् असद्रूपं तथाहम्भावभावनम्
Just as the notion that space is filled with sky is mere imagination and a false appearance, so too is the conception of 'I-ness' merely a delusion.
खं खे जातम् इति भ्रान्तेर् अहं कल्पयिता यथा । तथा निर्व्यपदेश्यात्म सद् अस्त्य् असद् इवाततम्
Just as, through delusion, one imagines that space is born in space, so too, from the inexpressible Self, the real appears to be spread out as if it were unreal.