अजडानां यद् अज्ञानं स्थाणूनाम् इव शाम्यताम् । तम् आहुर् मोक्षम् अक्षुब्धम् आसितं यद् अपक्षयम्
The ignorance in those who are not dull, when it subsides like inanimate things, is called liberation—calm, settled, and free from decline.
ज्ञत्वेनाज्ञत्वम् आसाद्य मुनिर् भवति मानवः । अज्ञत्वाद् अज्ञताम् एत्य प्रयाति पशुवृक्षताम्
By attaining ignorance through knowledge, a human becomes a sage; by falling into ignorance from ignorance, one becomes like an animal or a tree.
अहं ब्रह्म जगच् चेदम् इत्य् अविद्यामयो भ्रमः । असत्यḫ प्रेक्षया ध्वान्तं दीपेनेव न लभ्यते
The delusion, 'I am Brahman, this world is real,' is a product of ignorance; it is not attained by perception, just as darkness is not grasped by a lamp.
समग्रकरणग्रामो ऽप्य् असङ्कल्पो विवेदनः । न किञ्चिद् अप्य् अनुभवत्य् अन्तर् बाह्ये च शान्तधीः
Even with all the senses intact, one who is free from thought and discrimination experiences nothing, either within or without, his mind at peace.
सुषुप्तत्व इव स्वप्नस् समाधौ प्रविलीयते । दृश्यं सर्वं ज्ञबोधे ऽन्तḫ पुनẖ खात्मैव लक्ष्यते
Just as a dream dissolves into deep sleep, so in samadhi all objects of perception merge; in the end, only the space-like Self is recognized within knowledge.
तलवत्त्वं यथा व्योम्नि तथा पृथ्व्यादिता शिवे । भ्रान्तिमात्राद् ऋते नान्या यथा व्योम तथा शिवः
As the quality of being a platform is in space, so earth and the rest are in Shiva; apart from mere illusion, there is no other—just as space, so is Shiva.
वासनाभिर् उपेतो ऽपि समस्ताभिर् अवासनः । भवत्य् असाव् असत् सर्वम् इदम् इत्य् एव यस्य धीः
Even though he is endowed with all tendencies, he is without any tendencies; for him, whose understanding is that all this is unreal.
सङ्कल्पैष्यद्भूतभव्यस्वप्नमायेन्द्रजालजाः । यद्वत् संसृतयस् तद्वद् दृष्टे ऽप्य् आस्था किम् अत्र वः
Just as creations of thought—past, future, dream, illusion, magic—are only imagined, so too are worldly cycles; what reliance can you have even upon what is seen?
न दुẖखम् अस्ति न सुखं न पुण्यं न च पातकम् । न किञ्चित् कस्यचिन् नष्टं कर्तुर् भोक्तुर् असम्भवात्
There is no suffering, no happiness, no merit, nor demerit; nothing is lost to anyone, since there is no doer or enjoyer.
सर्वं शून्यं निरालम्बं ममताप्रत्ययो ऽप्य् अयम् । द्विचन्द्रस्वप्नपुरवद् यस्यासौ सो ऽपि नास्ति नः
All is void, without support; even the notion of 'mine' is like a city seen in a dream or a double moon—he for whom this is so, for us, does not exist.
केवलो व्यवहारस्थẖ काष्ठमौनरतो ऽथ वा । काष्ठपाषाणवत् तिष्ठन् ब्रह्मताम् अधिगच्छति
Whether engaged only in worldly dealings, or absorbed in the silence of wood, standing like wood or stone, one attains the state of Brahman.
शान्तत्वे चित्रत्वे नानानानात्मनीह चैव शिवे । अवयविनो ऽवयवत्वे त्व् इव युक्तिर् विद्यते नान्या
In tranquility, in diversity, in the many forms here, in the auspicious; only the reasoning of the whole and its parts applies, there is no other logic.
अर्थगतेस् स्वत्वस्य च भावस्य च नैव सम्भवाद् अमले । एतस्मिन् सर्वगते ब्रह्मणि नास्ति स्वभावोक्तिः
Since there is no possibility of possession or of any particular nature in the pure, all-pervading Brahman, there can be no talk of inherent nature.
न च नास्तितोपलम्भात् संवित्तेर् अस्तिता च नैवाजे । ग्राह्यग्राहकदृष्टेर् असम्भवाद् अस्ति किञ्चिद् अपि
Nor is there non-existence, since it cannot be apprehended; nor existence, for consciousness does not arise; since the seer-seen duality is impossible, nothing at all exists.
समम् अमलम् अहार्यम् आर्यजुष्टं शिवम् अजम् अक्षयम् आसितं समं यत् । तद् अवितथपदं तथास्स्व शान्तं पिब चल भुङ्क्ष्व भवान् अयं हि नास्ति
That which is equal, pure, ungraspable, honored by the noble, auspicious, unborn, imperishable, and ever the same—abide in that, which is truth itself, tranquil; drink, move, enjoy, for this becoming does not exist.
अहन्तैव पराविद्या निर्वाणपदरोधिनी । तयैवान्विष्यते मूढैस् तद् इत्य् उन्मत्तचेष्टितम्
Ego-sense alone is supreme ignorance, obstructing the state of liberation; it is only by this that the deluded seek, saying 'this is that,' behaving like those who are mad.
अहन्तैवालम् अज्ञानाम् अज्ञत्वस्य निदर्शनम् । न हि तज्ज्ञस्य शान्तस्य ममाहम् इति विद्यते
Ego-sense alone is sufficient for the ignorant, serving as the mark of ignorance; for one who knows and is at peace, there is no notion of 'mine' or 'I.'
अहन्तामलम् उत्सृज्य निर्वाणẖ खम् इवामलम् । सदेहम् अपदेहं वा ज्ञस् तिष्ठति गतज्वरम्
Having abandoned the impurity of ego-sense, which is like the pure sky of liberation, the knower remains free of fever, whether with body or without.
न तथा शरदाकाशम् न तथा स्तिमितो ऽर्णवः । पूर्णेन्दुमध्यं न तथा यथा ज्ञḫ परिराजते
Not even the autumn sky, nor the still ocean, nor the full moon in the sky shines as the knower does.
चित्रे सङ्गरसैन्यस्य युद्धस्याक्षुब्धता यथा । तथैका समता ज्ञस्य व्यवहारवतो ऽपि च
Just as there is calm in the midst of a painted battle of armies, so too there is singular equanimity in the knower, even while engaged in worldly activity.
निर्वाणैकतया ज्ञस्य वासनैव न वासना । लेखा दामोपमास् त्व् अब्धेर् ऊर्म्यादि न जलेतरत्
For the knower, whose identity is liberation alone, tendencies are not truly tendencies; they are like lines drawn on water, or like waves and the rest in the ocean—not something other than water.
तरत्तरङ्गो जलधिर् जलम् एव यथाखिलम् । दृश्योच्छूनम् अपि ब्रह्म तथा ब्रह्मैव नेतरत्
Just as the ocean with its waves is nothing but water in every way, so too all that appears is Brahman alone, not anything else.
अन्तरस्तङ्गतो ऽक्षुब्धो बहिरस्तङ्गतश् शमी । विद्यते चोदितो यश् च स मुक्त इति कथ्यते
He whose inner agitation has ceased, who is tranquil outwardly, and who acts without compulsion—he is called liberated.
अहन्त्वसर्गरूपेण संवित् संविन्मये परे । स्फुरत्य् अम्भो ऽम्भसीवातो नानातेयं किमात्मिका
Consciousness, in the form of the sense of 'I' and of creation, shines forth in the supreme, which is made of pure awareness, just as water and wind appear in water—what is the true nature of this multiplicity?
धूमस्य स्फुरतो व्योम्नि यथागाजगजादयः । व्यूहा धूमान् न ते भिन्नास् तथा सर्गाḫ परे पदे
Just as, in the sky where smoke appears, formations like camels and elephants arise from the smoke but are not separate from it, so too are creations in the supreme state.
संविद्भ्रान्तिविचारेण भ्रान्त्यलाभविलासिना । विजयध्वं विषादं मा गताज्ञास् तज्ज्ञतास्ति वः
By examining the delusions of consciousness, which delight in the gain and loss of illusion, conquer sorrow—do not fall into despair; you possess the knowledge of that reality.
अङ्कुरो ऽनुभवत्य् अन्तर् वृक्षं पुष्पं फलं यथा । तथा जगदहन्त्वे ज्ञẖ खात्मा खात्म खम् अप्य् अखम्
Just as a sprout inwardly contains the tree, the flower, and the fruit, so too, in the sense of 'I' that is the world, the knower, space, the self of space, and even the unspaced, are experienced.
रूपालोकमनस्सत्ता जलार्चिष्ष्व् इव दण्डताः । सत्यो ऽपि न च सन्त्य् एता भ्रान्तेश् चित्ताचला इव
Forms, light, mind, and existence—though real, are not truly existent; like the uprightness of water flames, they are the play of delusion, like the trembling of the mind in a dream.
यथासुखं यथारम्भं यथानाशं यथोदयम् । यथादेशं यथाकालम् अजराश् शान्तम् आस्यताम्
Sit in ageless peace, as is comfortable, as is begun, as it ends, as it arises, as is fitting, and as is timely.
इष्टानिष्टोपलम्भेषु शान्तं व्यवहरन्न् अपि । शववन् नान्यताम् अन्तर् निर्वाणो ऽनुभवत्य् अलम्
Even while acting calmly amid pleasant and unpleasant experiences, one inwardly feels no difference, like a corpse, and fully experiences nirvana.