यत्राहन्त्वं जगत् तत्र पूर्वम् आगत्य तिष्ठति । पराण्वन्तर् अपीन्द्रस्य त्रसरेणूदरे यथा
Wherever the sense of 'I' exists, there the world first appears and stands, just as the subtle presence of Indra pervades even the smallest particle of dust.
भ्रमस्य जागतस्यास्य जातस्याकाशवर्णवत् । अहम्भावो ऽभिमन्त्रात्मा मूलम् आद्यम् उदाहृतम्
In this world of illusion, which has arisen like the color of space, the sense of 'I', whose essence is identification, is declared to be the root and the first cause.
वासनारससंसिक्ताद् अहम्बीजकणाद् अयम् । ब्रह्माद्रौ व्योमविपिने जायते त्रिजगद्द्रुमः
From the seed of 'I', moistened by the sap of latent tendencies, the tree of the three worlds grows in the forest of space, from Brahma down to the mountains.
तारकापुष्पनिकरो विनीलाचलपल्लवः । सरित्सारसिरापूरो वासनासारसत्फलः
Its stars are clusters of flowers, its blue mountains are tender shoots, its rivers and lakes are its fullness, and its fruit is the essence of latent impressions.
अहन्त्वसलिलस्येदं जगत् स्पन्द उदाहृतः । चिच्चमत्करणे स्वादु वासनाविसरद्रसः
The vibration of this world is said to be the ripple of the water of 'I'; in the delight of consciousness, the flavor of latent tendencies spreads forth.
तारकाशीकरासारो नभोऽनन्तनिखातवान् । भावाभावमहावर्तो नानागिरितरङ्गकः
The essence of starlight is its dew, deeply embedded in infinite space; the great whirlpool of being and non-being has waves of many mountains.
त्रिलोकीविलिखल्लेखो विलोलालोकफेनिलः । ब्रह्माण्डबुद्बुदोद्भेदẖ कवाटापीडपीवरः
The three worlds are but a fleeting trace, like the wavering foam seen by the eye; the universe is a swelling bubble, its door pressed shut.
भूपीठदृढदिण्डीरपिण्डश् चिद्घनमण्डवान् । चित्राजवञ्जवीभावमज्जनोन्मज्जनात्मकः
The earth is a solid drum, the body a dense mass of consciousness; it rises and falls in strange, swift forms, ever submerging and emerging.
जरामरणमोहादिवीचीचयचमत्कृतिः । उत्पन्नध्वंसदेहादिबिन्दुवृन्दैकमन्दिरः
The marvel of waves such as old age, death, and delusion; the body and its destruction arise and pass away, all centered in a single point.
अहन्त्वपवनस्पन्दो जगद् इत्य् अवगम्यताम् । अहन्त्वचन्द्रसौगन्ध्यं जगद् इत्य् एव बुध्यताम्
Let it be understood: the vibration of the wind called 'I-ness' is what is known as the world; just as the fragrance of the moon is 'I-ness,' so too is the world recognized.
नाहन्त्वजगती भिन्ने पवनस्पन्दवत् सदा । पयो द्रवत्वम् इव च वह्निर् औष्ण्यम् इवापि च
There is no separation between 'I-ness' and the world; they are always together, like liquidity in water or heat in fire.
जगद् अस्त्य् अहमर्थे ऽन्तर् अहम् अस्ति जगद्धृदि । अन्योऽन्यभाविनी ह्य् एते आधाराधेयवत् स्थिते
The world exists for the sake of 'I,' and 'I' exists in the heart of the world; these two always abide together, like support and what is supported.
जगद्बीजम् अहन्त्वं यो मार्ष्टि बोधाद् अवेदनात् । अलं चित्रं जलेनेव तेन धौतं जगन्मलम्
He who wipes away the seed of the world, 'I-ness,' through knowledge and non-knowledge, cleanses the impurity of the world, just as water washes away stains.
अहन्त्वं नाम तत् किञ्चिद् विद्याधर न विद्यते । अकारणम् अवस्तुत्वाच् छशशृङ्गम् इवोदितम्
'I-ness,' O Vidyadhara, is nothing at all; it is causeless, unreal, and spoken of like the horns of a hare.
ब्रह्मण्य् अतितते ऽनन्ते सकलोल्लेखवर्जिते । अहन्त्वं कारणाभावान् न कदाचन सन्मयम्
In Brahman, which is beyond time, infinite, and free from all distinctions, there is never any sense of 'I' because there is no cause for it to arise.
अवस्तुन्य् ओतुशृङ्गादौ न सम्भवति कारणम् । अतो ऽहन्त्वादि नास्त्य् एव वन्ध्यासुत इव क्वचित्
Just as a cause cannot exist in a horn of a hare, so the sense of 'I' and similar notions do not exist anywhere, like the son of a barren woman.
तदभावाज् जगन् नास्ति चित्त्वं जगदभावतः । शिष्टं निर्वाणम् एवातश् शान्तम् आस्स्व यथासुखम्
Because of their absence, the world does not exist; and since the world is absent, the mind does not exist. What remains is only nirvana; therefore, rest in peace as you wish.
अभावाद् उपपत्तिस्थाद् एवं जगदहन्त्वयोः । रूपालोकमनस्काराश् शान्तास् तव भवेतरत्
From the absence of the world and the sense of 'I', forms, perceptions, and mental constructions are pacified for you, having lost their essence.
यन् नास्ति तत् तु नास्त्य् एव शेषं शान्तम् असि ध्रुवम् । सम्प्रबुद्धो ऽसि मा भूयो निर्मूलां भ्रान्तिम् आहर
What does not exist, truly does not exist; what remains is peace, and you are certainly that. You are awakened—do not again entertain rootless delusion.
व्यपगतकलनाकलङ्कशुद्धश् शिवम् असि शान्तम् असीश्वरो ऽसि नित्यम् । खम् इव भवसि सर्वतोपमानं जगद् अपि वा परमाणुरूपम् एव
You are pure, free from all divisions and blemishes, peaceful, auspicious, and eternally sovereign. Like space, you are the measure of all; and even the world is, in truth, only of the nature of the smallest particle.
कथयत्य् अथ मय्य् एवं स विद्याधरनायकः । आसीत् संशान्तसंवित्तिस् समाधिपरिणामवान्
Then, as he spoke thus to me, the leader of the vidyādharas became settled in tranquil awareness, transformed by samadhi.
प्रबोध्यमानो ऽपि मया भूयो भूयस् ततस् ततः । न पपात पुरोदृश्ये परं निर्वाणम् आगतः
Though I repeatedly tried to awaken him, again and again, he did not return to outward perception, having attained supreme nirvana.
स प्राप परमं स्थानं तावन्मात्रप्रबोधनात् । केनचिन् नाधिकेनाङ्ग यत्नेनातिशयैषिणा
He attained the highest state solely through the awakening of pure awareness, not by any other means, O dear one, nor by strenuous effort or seeking after excess.
अत उक्तं मया नाम यदि शुद्धे हि चेतसि । उपदेशḫ प्रसरति तैलबिन्दुर् इवाम्भसि
Therefore, I have said: if the mind is truly pure, instruction spreads like a drop of oil on water.
नाहम् इत्य् अस्ति तेनान्तर् मैवं भावय शान्तये । एतावत्य् उपदेशोक्तिḫ परमा नेतरास्ति हि
Within, there is no sense of 'I am'; do not think otherwise for the sake of peace. This alone is the supreme teaching; there is no other.
एषैवाभव्यमनसि पतिता प्रपलायते । उत्ताने मसृणादर्शे मुक्ताफलम् इवातलम्
If this falls into an unfit mind, it slips away, like a pearl rolling off a smooth, upturned mirror.
भव्ये तु शान्ते मनसि लगत्य् अभ्येति च द्युतिम् । प्रविश्यान्तर् विचाराख्याम् अर्चिर् अर्कमणाव् इव
But in a noble, tranquil mind, it settles and shines forth, entering within as discernment, like a ray of light into a jewel.
अहम्भावनम् एवोच्चैर् बीजं दुẖखाख्यशल्मलेः । ममेदं तद्वशाद् एति शाखाप्रसरकारणम्
The strong sense of 'I am' is truly the seed of the tree called suffering; from it arises 'this is mine,' which becomes the cause for the spreading of its branches.
अहमादौ ममेत्य् अन्तस् तत इच्छा प्रवर्तते । इदमर्थशतानर्थकारिणी भवभाविनी
First comes 'I am,' then within arises 'this is mine'; from that, desire proceeds, and this brings forth countless objects, causing the cycle of becoming.
एवंविधा मुनिश्रेष्ठ मूढा अपि चिरायुषः । भवन्ति नियमो ह्य् अङ्ग दीर्घायुष्ट्वस्य कारणम्
In this way, O best of sages, even the deluded live long lives; for, O dear one, longevity is determined by fixed law.