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.
मङ्किनेति श्रुतवता ततो मोहो महान् अपि । अशेषेण परित्यक्तस् तत्र वै त्वग् इवाहिना
Even after hearing 'Maṅkin,' great delusion is entirely abandoned there, just as a snake sheds its skin.
प्रवाहापतितं कार्यं कुर्वतापास्तवासनम् । तेन वर्षशतस्यान्ते स्थितम् अद्रौ समाधिना
Having performed actions carried along by the current, with suffering left behind, he remained in the mountain in samadhi for a hundred years.
तत्राद्य यावत् पाषाणसमधर्मा स तिष्ठति । शान्तान्तẖकरणो योगी बोध्यमानḫ प्रबुध्यते
There, from then until now, he stays like a stone, the yogi with a tranquil heart, who awakens when roused.
एतेन राघव विवेकपदेन शान्तिम् आसादयोदयवता मनसा विहर्तुम् । मा दीनतां व्रजतु रागमयी मतिस् ते क्षीणा क्षणाद् असलिलेव शरद्घनाली
By this, O Raghava, through the path of discernment, peace is attained; with a mind rising like the dawn, let it wander freely. Let not your mind, filled with attachment, become dejected—it fades in a moment, like a cluster of autumn clouds in a dry sky.
निर्वाणो भव शान्तात्मा यथाप्रप्तानुवृत्तिमान् । सन्न् एवासत्समस् सोम्यस् स्फटिकाद् इव निर्मितः
Be liberated, with a peaceful mind, following whatever comes; existing as both real and unreal, gentle one, as if formed from crystal.
एकस्मिन्न् एव सर्वस्मिन् संस्थिते विततात्मनि । नैकस्मिन् न च सर्वस्मिन् नानाता कलनाẖ कुतः
When the all-pervading self is established in one and in all, there is no diversity in one or in all—how can distinctions arise?
आद्यन्तरहितं सर्वं व्योम चित्तत्त्वनिर्भरम् । शरीरोत्पत्तिनाशेषु का चित्तत्त्वस्य खण्डना
All is without beginning or end, like space, resting upon the reality of consciousness; when the body arises or perishes, how can there be any division in the essence of consciousness?
स्फुरन्ति हि जगत्क्रीडाश् चिच्चमत्कारचापलात् । अचापलात् प्रलीयन्ते तरङ्गा इव वारिणि
Indeed, the play of the world arises from the restless marvel of consciousness; and from absence of restlessness, it subsides, like waves in water.
यथा शुभ्राम्बुदे वस्त्रशङ्का न फलभागिनी । देहो ऽयम् अहम् इत्य् एषा तथा शङ्का न वास्तवी
Just as the suspicion of a cloth in a pure white cloud bears no fruit, so too, the notion 'this body is me' is not real.
मावस्तुनि निमग्नस् त्वं भव भूरिभयप्रदे । वस्त्व् अनन्तसुखायाद्यं भव्य भावय भूतये
Do not immerse yourself in what is unreal, which brings abundant fear; instead, contemplate the true, the infinite source of happiness, for the sake of your own being.