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.
बाह्यताभावनाद् बाह्यम् आत्मैवात्मत्वभावनात् । भवतीदं परे तत्त्वे भावनं तत् तद् एव हि
Through the contemplation of externality, the external appears; through the contemplation of selfhood, only the Self appears. In the ultimate reality, whatever is contemplated, that alone becomes manifest.
यान्तस्स्वप्नादिविभ्रान्तिस् सैवेयं बाह्यतोदिता । मनाग् अप्य् अन्यता नात्र द्विभाण्डपयसोर् इव
The illusion that arises within, as in dream and so forth, is the very same that appears as external; there is not the slightest difference here, just as there is none between two pots of water.
स्थैर्यास्थैर्ये तथैवात्र भ्रान्तिमात्रमये तते । आधाराधेयते ते द्वे यथा जलतरङ्गते
In this realm of mere illusion, stability and instability are likewise just appearances; their relationship as support and supported is like that of water and its wave.
स्वप्नादाव् आत्मनो ऽन्यत्वज्ञानाद् अन्यत्ववेदनम् । अनन्यभावबोधे तु तद् अनन्यन् न चोदयि
In dream and similar states, the knowledge of otherness gives rise to the perception of difference from oneself; but when there is the realization of non-otherness, that difference does not arise.
कलनारहितं शान्तं यद् रूपं परमात्मनः । भवत्य् असौ तत् तद्भावाद् अतद्भावान् न तद् भवेत्
That form of the supreme Self which is free from conceptualization and is peaceful, comes into being through identification with it; through non-identification, it does not manifest.
स्वप्नादिज्ञानसंशान्तौ यद् रूपं शुद्धम् ऐश्वरम् । न तद् अस्ति न तन् नास्ति न वाग्गोचरम् एति तत्
When knowledge such as dream subsides, that pure, sovereign form remains; it neither exists nor does not exist, nor does it come within the range of speech.
आत्यन्तिके भ्रान्तिलये मुक्त एवावगच्छति । स्वरूपं नोपदेशस्य विषयो विदुषो ऽपि तत्
When illusion is utterly dissolved, one is liberated and realizes one's own nature; this is not a matter for instruction, not even for the wise.
शान्तं निरस्तभयमानविषादलोभमोहात्म देहमननेन्द्रियचित्तजाड्यम् । त्यक्त्वाहम् अक्षयम् अपास्तसमस्तभेदं निर्वाणम् एकम् अजम् आसितम् एव युक्तम्
Having abandoned the body, mind, senses, and intellect—whose nature is peace, free from fear, pride, sorrow, greed, and delusion—I remain established in the undivided, unborn, single, imperishable nirvana, which is ever appropriate.
यदा चितिḫ प्रसरति तदाहन्ताजगद्भ्रमः । असद् एवाभ्युदेतीव स्पन्दाद् अप्स्व् इव दामता
When consciousness expands, then the illusion of 'I' and the world arises; though unreal, it seems to emerge, like the appearance of waves on water.
उदितो ऽपि न खेदाय ब्रह्मरूपत्ववेदनात् । परमाय त्व् अनर्थाय जगच्छब्दार्थभावनात्
Even when it arises, it does not cause distress, because of the awareness of its Brahman-nature; but it leads to great confusion when one contemplates the world as real.