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?
यस्य चैष भ्रमस् सो ऽसन् प्रेक्षयासन् न लभ्यते । मृगतृष्णाम्बुवत् तेन संसारẖ कस्य कẖ कुतः
For whom this delusion exists, it is not found by observation, nor is it real; like water in a mirage, for whom, what, and from where is this worldly existence?
तद् एवं तर्हि कस्य स्याद् इति चिन्तोदयो हि यः । पुनस् स एव संसारविभ्रमस् सम्प्रवर्तते
Thus, the thought arises: 'For whom would it exist?'—and again, the same confusion of worldly existence proceeds.
तस्मात् सर्वम् अनाश्रित्य व्योमवत् समम् आस्यताम् । अपुनस्स्मरणं श्रेय इह विस्मरणं परम्
Therefore, without relying on anything, remain equal like space; here, not recalling again is good, and supreme is the forgetting.
नेह द्रष्टा न भोक्तास्ति नास्तिता न च नास्तिता । यथास्थितम् इदं शान्तम् एकं स्पन्दि सदाब्धिवत्
Here, there is no seer, no enjoyer, neither existence nor non-existence; this is as it is—peaceful, one, quivering like the ocean.
सर्वं दृश्यं जगद् ब्रह्म सद् इत्य् अवगते स्फुटम् । जलशोषाद् इवोदेति बिम्बिबिम्बक्षये शिवम्
When it is clearly understood that all this visible world is Brahman, then, just as water dries up, when the image and its reflection cease, there remains the auspicious.
शान्तता व्यवहारो वा रागद्वेषविवर्जितः । विश्रान्तस्य परे तत्त्वे दृश्यते समदर्शिनः
Peacefulness or activity, free from attachment and aversion, is seen in one who has found rest in the supreme truth and sees all with equality.
अथ वा शान्ततैवास्य निर्वाणस्यावशिष्यते । निर्वासनẖ किल मुनिẖ कथं व्यवहरत्व् असौ
Or else, only peacefulness remains for the one who is liberated; for the sage without impressions, how could there be activity?
यावत् त्व् अस्य न निर्वाणं परिपोषम् उपागतम् । तावद् व्यवहरत्य् अस्तरागद्वेषभयोदयः
But until his liberation is fully matured, he acts, though desire, aversion, and fear have ceased to arise.
वीतरागभयक्रोधो निर्वाणश् शान्तमानसः । शिलेवाप्य् अशिलीभूतो मुनिर् आत्मनि तिष्ठति
Free from desire, fear, and anger, with a peaceful mind, the sage abides in himself, like a stone that has become stone-like.
कोशे ऽस्ति पद्मबीजस्य यथा सर्वाब्जिनी तथा । अनन्या स्वप्नविभ्रान्तिर् आत्मन्य् अस्ति न बाह्यता
Just as the entire lotus exists in the seed within the sheath, so the illusion of dream exists only in the self, not externally.