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.
अमनोवासनाहन्ता धत्ते यस्य जगच् चिरम् । जीवतो ऽजीवतश् चैव चिज्जीवस् स परं पदम्
He whose sense of 'I' and mental tendencies are absent, who sustains the world for a long time, both living and not living—he, the conscious life, attains the supreme state.
मत्तैव जडवाहेन दुẖखभाराय केवलम् । नृणां पाशावबद्धानां पोतकानाम् इवार्णवे
Only through my own inert vehicle, for the burden of suffering, are people bound like little boats in the ocean.
मोक्षसत्तां श्रयति तां नाज्ञो ऽननुभवाद् इव । मृतेन किल यत् प्राप्तं जीवन् प्राप्नोति तत् कथम्
He attains the existence of liberation, but the ignorant, lacking experience, do not; just as what is reached by the dead, how can the living attain that?
यद् यत् सङ्कल्प्यते तत् तत् सङ्कल्पाद् एव नाशभाक् । न सम्भवति यत्रैतत् तत् सत्यं पदम् अक्षयम्
Whatever is imagined, that is destroyed by imagination itself; where this does not occur, that is the true, imperishable state.
नान्यो न चाहम् अस्तीति भावनान् निर्भयो भव । सत्यं युक्त्या भवत्य् एतद् विषम् अप्य् अमृतं यथा
Be fearless in the contemplation that neither another nor I exist; this becomes true by reason, just as even poison becomes nectar.
जडं देहादिचित्तान्तं विचार्य सकलं वपुः । लभ्यते नाहम् अस्मीति तस्मान् नास्मीति सत्यता
Examining the entire inert body, from the body to the mind, one realizes 'I am not this'; therefore, the truth is 'I am not this.'
शान्ताशेषविशेषाणाम् अहन्तान्तं विचारिणाम् । केवलं मुक्ततोदेति न तु किञ्चिद् विनश्यति
For those who contemplate the end of all distinctions and the end of 'I', only liberation arises; nothing at all is destroyed.
भोगत्यागविचारात्मपौरुषान् नान्यद् अत्र हि । उपयुज्यत इत्य् अज्ञास् स्वात्मैवाशु प्रणम्यताम्
There is nothing else to be used here except one's own strength of inquiry into enjoyment and renunciation; therefore, O ignorant ones, quickly honor your own self.
निर्वासनं मननम् एवम् उदाहरन्ति मोक्षं विना भवति तच् च न जातु बोधात् । सन्नो जगद्भ्रम इतीह परḫ प्रबोधो न प्रत्ययो ऽत्र यद् अतस् स चिराय बन्धः
They declare that contemplation without latent impressions is liberation; but that does not arise without awakening. Here, the delusion of the world is dissolved only by true knowledge, not by mere belief—hence bondage endures for a long time.
जगद् अहम् असद् इत्य् अवेत्य सम्यक् सुतधनदारशरीरनिर्व्यपेक्षः । भवति हि सहचेतनो दृषद् यस् स परम् इतẖ खलु नान्यथास्ति मुक्तिः
Having fully realized that the world and the sense of 'I' are unreal, and becoming indifferent to wealth, wife, and body, one remains conscious like a stone—such is the supreme state; truly, there is no other liberation.