वेदनात्मा रसो ऽस्त्य् अन्य इति या प्रतिभा स्थिरा । एषाविद्या भ्रमस् त्व् एष एष संसार आततः
The firm notion that there is another essence, a flavor of sensation, is ignorance, is delusion, and this is the expanse of worldly existence.
अनालोचनसंसिद्ध आलोकेनैष नश्यति । असदात्मा सदाभासो बालवेतालवत् क्षणात्
Perfected by non-reflection, this is destroyed by illumination; the unreal self, appearing as real, vanishes in an instant like a child’s phantom.
सर्वदृश्यदृशो बोधे बोधसारतयैकताम् । यान्त्य् अशेषमहीपीठसरित्पूर इवार्णवे
All objects seen and the seer, in the essence of awareness, become one—just as all the rivers of the earth merge into the ocean.
मृण्मयं हि यथा भाण्डं मृच्छून्यं तु न लभ्यते । चिन्मयं हि तथा चेत्यं चिच्छून्यं तु नोपलभ्यते
Just as a clay pot is made of clay, yet clay without form is not found as a pot; so too, the perceived is made of consciousness, and consciousness without content is not perceived.
बोधावबुद्धं यद् वस्तु बोध एव तद् उच्यते । नाबोधं बुध्यते बोधो वैरूप्यात् तेन नान्यथा
Whatever reality is recognized within awareness is called awareness itself; non-awareness is never known as awareness, for that would be a contradiction.
द्रष्टृदर्शनदृश्येषु प्रत्येकं बोधमात्रता । सारस् तेन तदन्यत्वं नास्ति किञ्चित् खपुष्पवत्
In the seer, seeing, and seen, each is nothing but pure awareness; therefore, there is nothing apart from it, just as there is no flower in the sky.
सजातीयस् सजातीयेनैकताम् अनुगच्छति । अन्योऽन्यानुभवस् तेन भवत्य् एकत्वनिश्चयः
That which is of the same kind naturally attains unity with its own kind; thus, through mutual experience, certainty of oneness arises.
यदि काष्ठोपलादीनां न भवेद् बोधरूपता । तत् सदानुपलम्भस् स्याद् एतेषाम् असताम् इव
If wood, stone, and such things were not of the nature of awareness, then their constant non-perception would be like the non-existence of unreal things.
यदा त्व् अशेषा दृश्यश्रीर् बोधमात्रैकरूपिणी । तदान्येवाप्य् अनन्यैव सती बोधेन बोध्यते
But when all the splendor of the seen is of the single form of pure awareness, then, even though appearing as other, it is known only by awareness, being not different from it.
सर्वं जगद्गतं दृश्यं बोधमात्रम् इदं ततम् । स्पन्दमात्रं यथा वायुर् जलमात्रं यथार्णवः
All the visible world is pervaded only by pure awareness, just as air is nothing but vibration, and the ocean is nothing but water.
मिश्रीभूता अपि ह्य् एते जतुकाष्ठादयो यथा । मिथोऽननुभवामिश्रा ऐक्यं ह्य् अनुभवो मिथः
Just as lac and wood, though mixed together, do not truly merge in experience, so too, unity is only when there is mutual experience, not merely physical proximity.
अन्योऽन्यानुभवो ह्य् ऐक्यम् ऐक्यं त्व् अन्योऽन्यवेदनम् । यथाम्भसोẖ क्षीरयोर् वा न काष्ठजतुनोर् इव
Mutual experience is true unity; unity is mutual knowing—like the blending of water and milk, not like that of wood and lac.
अहम् इत्य् एव बन्धाय नाहम् इत्य् एव मुक्तये । एतावन्मात्रके भद्रे स्वायत्ते किम् अशक्तता
"I am" leads to bondage; "I am not" leads to liberation. When it is only this much, O dear one, and under your own control, why should there be any helplessness?
चन्द्रद्वयप्रत्ययवन् मृगतृष्णाम्बुबुद्धिवत् । किम् अनुत्थित एवायम् असद् एवाहम् उत्थितः
Like the belief in two moons, or the perception of water in a mirage—if it does not arise, it is unreal; if it arises, it is still unreal.
ममेदम् इति बन्धाय न ममेत्य् एव मुक्तये । एतावन्मात्रके वस्तुन्य् आत्मायत्ते किम् अज्ञता
"This is mine" leads to bondage; "this is not mine" leads to liberation. When the reality is only this much and depends on the self, why should there be ignorance?
यẖ काष्ठबदरन्यायो यो घटाकाशयोस् स्थितः । स सम्बन्धो ऽपि नैवैक्यम् ऐक्यम् अन्योऽन्यवेदनम्
The analogy of wood and jujube, or the space within a pot and outside it—such connection is not true unity; unity is mutual knowing.
अन्योऽन्यवेदनं त्व् ऐक्यं भागशो गतम् अप्य् अलम् । अजडं तज् जडं वापि नैकं रूपं विमुञ्चति
But mutual knowing is true unity—even if it occurs in part, it is sufficient. Whether sentient or insentient, it does not abandon its own form.
नाजडो जडताम् एति स्वभावा ह्य् अनपायिनः । यच् चाजडं जडं दृष्टं दृष्टे तत्रास्ति नैकता
The sentient does not become insentient, for their natures are unchanging. And when the sentient is seen as insentient, there is no real unity in that perception.
वासनावेशवलिताẖ कुविकारशतात्मभिः । संसारारण्यकुहरे नृत्यन्ति हतकर्मभिः
Swayed by the force of latent impressions, with minds full of countless distortions, they dance in the cave of the forest of worldly existence, driven by ruined actions.
वासनारज्जुना कृष्टा दूरं नीतास् स्वकर्मभिः । व्रजन्त्य् अधोऽधो धावन्तश् शिलाश् शैलच्युता इव
Pulled by the rope of impressions, carried far away by their own actions, they descend lower and lower, rushing like rocks falling from a mountain.
व्यूढानां वासनावातैर् नृतृणानाम् इतस् ततः । तान्य् आपतन्ति दुẖखानि यानि वक्तुं न पार्यते
For those whose minds are driven here and there by the winds of impressions, sufferings arise which cannot be described.
भ्रान्त्या भृशं करतलाहतकन्दुकाभं लोकाḫ पतन्ति निरयेषु रयेण रक्ताः । क्लेदेन तत्र परिजर्जरतां प्रयाताẖ कालान्तरेण पुनर् अन्यनिभा भवन्ति
Through delusion, people fall into hells, tossed about like balls struck by the palm, attached by passion; there, over time, they become worn out by suffering, and later take on different forms.
संसारमार्गे गहने पतितस्यापतन्ति हि । वृत्तवृत्तान्तलक्ष्याणि काष्ठा इव घनागमे
Indeed, for one fallen into the dense path of worldly existence, events and their consequences fall upon him like logs during a storm.
सर्व एव त्व् इमे भावाḫ परस्परम् असङ्गिनः । अटव्याम् उपलानीव भावनैतेषु शृङ्खला
Yet all these states are mutually unconnected, like stones in a forest; only imagination forges chains among them.
चित्तम् आन्ध्याय वृत्तान्तद्रुमैर् गहनयन् स्थितः । रसरञ्जनया लोको वसन्त इव काननम्
The mind, blinded, stands in a thicket of the trees of events; the world, colored by enjoyment, is like a forest in spring.
अहो बत विचित्राणि वासनावशतो ऽवशैः । भूतकैर् अनुभूयन्ते सुखदुẖखानि जन्मसु
Ah, how strange it is that, under the power of impressions, beings helplessly experience pleasures and pains in various births.
अहो बतातिविषमा वासना यद्वशाज् जनैः । अविद्यमान एवायं भ्रमो ऽन्तर् अनुभूयते
Ah, how exceedingly troublesome are tendencies; because of them, people experience delusion within, even though it does not truly exist.
आह्लादिनो ऽमृतवतश् शुद्धस्यालोककारिणः । शीतलस्याखिलार्थेषु ज्ञस्येन्दोश् च किम् अन्तरम्
What difference is there between the wise one—joyful, pure, radiant, cool in all matters—and the moon, which is also delightful, nectar-like, pure, illuminating, and cool?
पूर्वापरम् अनालोच्य यत् किञ्चिद् अभिवाञ्छतः । निर्मर्यादस्य मूढस्य बालस्य च किम् अन्तरम्
One who desires anything without considering the past or future, who is without restraint, is foolish; what difference is there between such a person and a child?
लब्धम् आप्राणपर्यन्तं शुभाशुभम् अनुज्झतोः । आमिषे को विशेषो ऽस्ति वद मार्जारमूढयोः
Tell me, what distinction exists in the pursuit of food between a cat and a fool, who, having obtained something, does not let go of good or bad until the last breath?