सर्व एव त्व् इमे भावा देहदारधनादयः । क्षिप्रम् आशुष्कसिकताशरावविशरारवः
All these states—body, spouse, wealth, and so on—are like the quick drying of water in sandy pots; they vanish swiftly.
आब्रह्मस्तम्बपर्यन्तम् अपि योनिशतेषु च । आकल्पं भ्रमतश् चित्तशान्तिर् नास्ति शमाद् ऋते
Even after wandering through hundreds of wombs, from a blade of grass up to Brahma, the mind finds no peace except through tranquility.
पर्यालोचनमात्रेण बन्धगन्धो न बाधते । गच्छतो मार्गवैषम्यम् इवालोकनकारिणः
Mere examination does not cause the bondage of attachment, just as observing the path does not hinder the traveler.
न तवावहितं चित्तं कामẖ कवलयिष्यति । सावधानस्य बुद्धस्य पिशाचẖ किं करिष्यति
Desire will not consume your mind if you are attentive; what can a demon do to one who is vigilant and wise?
यथेक्षणप्रसरणं रूपालोकनमात्रकम् । संवित्प्रसरमात्रात्म तथा साहं जगत् स्थितम्
Just as the act of seeing is merely the perception of forms, so too, this world exists only as the mere expansion of consciousness, which is myself.
यथाक्षिसंवृतिस् सर्वरूपालोकशमो ऽरिहन् । संवित्संवरणं नाम सर्वदृश्यशमस् तथा
Just as closing the eyes brings an end to the perception of all forms, so too, the restraint of consciousness is called the cessation of all that is seen.
असद् एव जगत् साहं शुद्धा संवित् तनोति खे । ईषत्प्रसरणेनाशु स्पन्दनं पवनो यथा
This world, along with myself, is unreal; pure consciousness spreads forth in space, and with a slight movement, it swiftly vibrates like the wind.
सद् इवासत्यम् एवेदम् अकुर्वत्यैव मन्यते । विदा हेम्नेव कुम्भत्वम् अपृथग्लभ्यम् आत्मगम्
This is imagined to be real, though it is actually unreal; like gold appearing as a pot, its pot-ness is not separately obtained but is inherent in itself.
शून्यमात्रं यथा व्योम स्पन्दमात्रं यथानिलः । जलमात्रं यथोर्म्यादि संविन्मात्रं जगत् तथा
Just as space is only emptiness, wind is only movement, and waves and the like are only water, so too, the world is only consciousness.
अव्यवच्छिन्ननिर्भागसंविन्मात्रं जगत्त्रयम् । विद्धि शान्तं तथा व्योम यथा वारिणि पर्वतम्
Know that the three worlds are nothing but undivided, partless consciousness, tranquil as space, like a mountain in water.
निर्वाणस्योपशान्तस्य ज्ञस्य सोदेति शीतता । अन्तर् यत्रेन्दवो ऽप्य् एते दीप्तज्वलनबन्धवः
From the state of nirvana, from peacefulness, arises a coolness for the knower, within which even these drops—the kin of blazing fire—exist.
किं केन कथम् एकान्तशान्ताततशिवात्मनि । निरालोके परालोके शून्ये जगति जन्यते
How, by whom, and in what way is anything produced in the utterly peaceful, auspicious Self, in the lightless, transcendent, empty world?
या सत्ता ब्रह्मशब्दाख्या रूपं सर्वस्य तन् निजम् । न यत्र काचिद् बाधास्ति सर्वं तन्मयम् अव्ययम्
That existence, known by the word 'Brahman', is the true nature of all; in which there is no obstruction at all—everything is composed of That, imperishable.
यद् इदं तु पदार्थत्वं यत्र बाधानुभूयते । यच् च वा बाधनं प्रेक्ष्य तन् न विद्मẖ खपुष्पवत्
But whatever is considered as an object, where obstruction is experienced, and whatever is seen as obstruction—we do not know that, like a flower in the sky.
ज्ञ एवापगतस्वान्तं शान्तम् आस्स्व महाश्मवत् । अबोधमननो मौनम् अनन्तम् अजम् अव्ययम्
Become the knower whose inner mind has departed, who is peaceful, steady like a great rock; whose mind is without thought, silent, infinite, unborn, and imperishable.
आकाशकल्पे स्वे भावे तिष्ठतो ऽङ्गादिवेदनम् । भवत्य् अभ्यासदार्ढ्येन विना स्वप्नविकारवत्
For one abiding in their own nature, like space, the perception of body and limbs arises only through firmness of habit, otherwise it is like the transformations in a dream.
निरुपादानसम्भारम् अभित्ताव् एव चेतति । ब्रह्माकर्तृ जगच्चित्रं न कश्चिद् वा न किञ्चन
Without any collection of causes or supports, thought occurs only in the unbroken; Brahman is not an agent, the world is a display—there is no one, and nothing at all.
तनोति यत् तद् आत्मैव तस्य तत्र तथा स्थितम् । दृश्याभावाद् अतद्दर्शी तेन कẖ क्व करोति किम्
Whatever the Self extends, that alone remains there as such; due to the absence of objects, there is no one to see anything—so who does what, where, and how?
अहं सुखीति सुखिता अहं दुẖखीति दुẖखिताः । सर्व एव स्वभावस्था व्योमात्मानो ऽपि पार्थिवाः
Saying 'I am happy', they are happy; saying 'I am unhappy', they are unhappy; all beings, even those whose essence is space, abide in their own nature.
सर्वेषाम् एव भावानां विदाकाशात्मनाम् अपि । मिथ्यैव स्वप्नशैलानाम् इव पार्थिवतास्ति ते
For all beings, even those whose nature is pure space, their earthliness is false, like the solidity of mountains in a dream.
अहन्तोल्लेखतस् सत्ता भ्रमभारविकारिणी । तदभावात् स्वभावैकनिष्ठता शमशालिनी
Existence, as conceived through the notion of 'I', is subject to the distortions of delusion; in the absence of that, there is a tranquil abiding solely in one's own nature.
हेम्नẖ कटकशब्दार्थो व्यतिरिक्तो यथास्ति नो । व्यतिरिक्ता तथासत्या नाहन्तास्ति शमात्मनः
Just as the word 'bracelet' does not refer to anything apart from gold, so too, apart from the unreal, there is no sense of 'I' for one whose nature is peace.
निर्वाणो निर्मना मौनी कर्ताकर्ता च शीतलः । ज्ञ एकश् शान्त एवास्ते शून्य एवाभिपूरितः
The knower abides as liberated, mindless, silent, both doer and non-doer, cool, solitary, and peaceful—filled as if with emptiness.
निर्वासनं स्पन्दमानो यन्त्रपुत्रकगात्रवत् । स यथास्थितम् एवास्ते ज्ञस् संव्यवहरन्न् अपि
Moving without inclinations, like the limbs of a mechanical doll, the knower remains just as he is, even while engaging in activity.
यथा मञ्चकसंस्थस्य स्पन्दते नैव वा शिशोः । अङ्गालिर् अनुसन्धानं विनैवं विदितात्मनः
Just as the limbs of a child lying on a bed do not move without intention, so too, for one who knows the Self, there is no pursuit of actions.
निस्सम्बोधैकबोधस्य निराशेहैषणाशिषः । शान्ताहन्त्वात्मरूपत्वाद् अनुसन्धानिता कुतः
For one whose awareness is undivided, who is free from hope, desire, and expectation, whose self is peaceful and without ego—how could there be any pursuit of action?
अद्रष्टुर् अपदृश्यस्य दृग्रूपस्यापरूपिणः । कुतẖ किलानुसन्धानम् अनपेक्षस्य पश्यतः
For the seer who is not a perceiver, who is of the nature of seeing yet without form, who is unattached and merely witnesses—how could there be any pursuit or investigation?
अपेक्षैव घनो बन्धो ह्य् अनपेक्षैव मुक्तता । सर्वशब्दान्विता तस्यां विश्रान्तेन किम् ईक्ष्यते
Expectation alone is dense bondage; non-expectation is liberation. For one who has found rest in that state, what is there to observe in all that is denoted by words?
पार्थिवत्वे शरीरे ऽस्मिन् स्वस्वप्नाद्राव् इवासति । भ्रममात्रात्मनि कुतẖ क्व कस्य किम् अपेक्षणम्
When this body is in its earthly state, just as in one's own dream, with only the illusion of self, what, where, and for whom is there any expectation?
उपशान्तसमस्तेहं विगताखिलकौतुकम् । निरस्तवेदनं ज्ञेन विदा केवलम् आस्यते
When all desires have been pacified, all curiosity has vanished, and all sensation is removed, the wise one remains, simply abiding.