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.
सर्वात्मनि चिदाभासे तद् एवाश्व् अनुभूयते । संवेद्यते यद् एवान्तर् असत्यं सत्यवस्तु वा
In the all-pervading Self, which appears as consciousness, whatever is experienced within—whether false or true—is perceived as that alone.
तद् एवाभ्यासतḫ पूर्वं बाह्यार्थानुभवात्मना । स्फुरत्य् एव बहिष्ट्वेन स्वस्वप्नो ऽत्र निदर्शनम्
Through prior practice, what is experienced as external objects shines forth outwardly; here, one's own dream serves as an example.
चिद्रूपं सर्वम् एतच् च चिच् चाच्छा गगनाद् अपि । विच् च नो किञ्चिद् एवातो नैतत् किञ्चन कुत्रचित्
All this is of the nature of consciousness, clearer even than the sky; apart from consciousness, there is nothing at all—thus, nothing exists anywhere apart from it.
न नाशो नास्तिता नार्थो न जन्ममरणे न खम् । न शून्यतास्ति नो नास्ति सर्वं ब्रह्मैव नैव च
There is no destruction, no non-existence, no object, no birth or death, no space; there is neither void nor non-void—everything is only Brahman, and yet not even that.
नाशे जगदहन्त्वादेर् न किञ्चिद् अपि नश्यति । असतẖ किल नाशे ऽपि स्वप्नाद्रेẖ किं विनश्यति
When the world, ego, and the rest are destroyed, nothing at all is truly lost; for when the unreal is destroyed, what is actually lost, as when a dream mountain vanishes?
मिथ्यावभासे सङ्कल्पनगरे केव नष्टता । तथा जगदहन्त्वादौ नाशो नासति विद्यते
In the city of imagination, which appears falsely, what real loss is there? Likewise, in the world, ego, and so on, there is no real destruction of what is unreal.
कुतो जगदुपालम्भ इति चेत् तद् अवस्तुनि । न निर्णयस् सम्भवति खपुष्पाणां किम् उम्भ्यते
If you ask, 'How can the world be apprehended?' — in that which is unreal, no determination is possible; how can one gather flowers from the sky?
निर्णयस् त्व् एष एवात्र यद् अशेषम् अभावयन् । यथास्थितं यथाचारं पाषाण इव तिष्ठसि
But the only determination here is this: having completely negated everything, you remain as you are, unmoving, like a stone.
जगत् सङ्कल्पमात्रात्म तन् नञर्थयुतं क्षणात् । शाम्यत्य् अशेषेणेत्य् एव निर्णयस् सर्गविभ्रमे
The world is nothing but the essence of imagination; it is instantly extinguished along with its meaning — this alone is the determination regarding the confusion of creation.
सर्गो ऽनर्गल एवायं ब्रह्मात्मकतयाक्षयः । अन्यथापि न सर्गो ऽयम् अस्ति नास्ति च सर्गता
This creation is unrestricted and imperishable, being of the nature of Brahman; otherwise, this creation neither exists nor does the state of creation exist.
येषां न विद्यते सर्गस् स्वप्नपुंसाम् इवासताम् । स सर्गḫ पुरुषास् ते च मृगतृष्णाम्बुवीचिवत्
For those in whom creation does not exist, like men in a dream or those who are unreal, that creation and those persons are like the waves of water in a mirage.
असताम् एव सद्भावम् इव चैषाम् उपेयुषाम् । न वयं निर्णयं विद्मो वन्ध्यापुत्रगिराम् इव
For those who have attained only the semblance of existence, which is truly non-existent, we do not know any determination, just as with the words of a barren woman's son.
परिपूर्णार्णवप्रख्या काप्य् अपूर्वैव पूर्णता । तज्ज्ञानां द्रष्टृदृश्यांशदृष्टौ न हि पतन्ति ते
There is a certain unprecedented fullness, like a completely filled ocean; those who know that, in the vision of seer and seen, do not fall from it.
अचला इव निर्वाता दीपा इव शमाम्ब्व् इव । साचारा वा निराचारास् तिष्ठन्ति स्वस्थम् एव ते
They remain established in themselves, whether active or inactive, like unmoving lamps without wind, or like water at rest.
आपूर्णैकार्णवप्रख्या काप्य् अन्तḫपूर्णतोदिता । अन्तश्शीतलता ज्ञप्तिर् ज्ञस्यापूर्वैव लक्ष्यते
There is a certain awareness, arising from within, like a vast ocean not yet filled; inwardly, it is coolness, and knowledge is perceived as something entirely unprecedented.
वासनैवेह पुरुषḫ प्रेक्षिता सा न विद्यते । तां च न प्रेक्षते कश्चित् ततस् संसार आततः
Here, only the latent tendencies are observed as the person, but they do not truly exist; and no one actually observes them—thus, the cycle of worldly existence is extended.
अनालोकनसिद्धं यत् तद् आलोकान् न विद्यते । कृष्णाह्यनुपलम्भो ऽत्र दृष्टान्तस् स्पष्टचेष्टितः
That which is established without observation is not found through observation; the example of the darkness of a black object is clearly illustrated here.
भूतानि देहमांसादि तच् चासद्विभ्रमो जडः । बुद्ध्यहङ्कारचेतांसि तन्मयान्य् एव नेतरत्
The elements, the body, flesh, and so on, are merely inert illusions of nonexistence; the intellect, ego, and mind are composed of that alone, not anything else.
भूतादिमयतां त्यक्त्वा बुद्ध्यहङ्कारचेतसाम् । अत्यन्तं स्थितिर् अभ्येति यदि तन् मुक्ततोदिता
When the intellect, ego, and mind abandon their identification with the elements and such, they attain absolute stability—if so, liberation is revealed.
चिच् छिष्टा चेत्यनिष्ठत्वात् तादृश्य् एवात्र कास्तिता । तस्मात् केव कुतẖ कुत्र वासना किंस्वरूपिणी
Consciousness remains, but since it does not rest on objects, its existence here is of such a nature; therefore, who, from where, and what is the form of latent tendency?