अहम्भावम् अथादेहं किञ्चिच् छ्रयसि नश्यसि । जगदादौ चिरं तस्मिंस् त्यक्ते शाम्यसि सिध्यसि
When you relinquish the sense of 'I' and the body, you dissolve; at the beginning of the world, in that state, having abandoned it, you become peaceful and fulfilled.
अचेतनाद् इदं सर्वं सद् एवासद् इव स्थितम् । शान्तं यस्योपलस्येव नमस् तस्मै महात्मने
All this, arising from the insentient, exists as if real or unreal; it is tranquil, like a stone, and I bow to that great soul.
अचेतनाद् इदं सर्वम् उपलस्येव शाम्यति । शून्याख्यान्तḫ परालीनचित्तस्याचित्तभावनात्
All this, arising from the insentient, becomes tranquil like a stone; through the cultivation of non-mind, the mind of one absorbed in the void is dissolved.
इदम् अस्त्व् अथ वा मास्तु चेतितं दुẖखवृद्धये । अचेतितं सुखायान्तर् अचेतनम् अचेतनात्
Let this exist or not exist; consciousness increases suffering, while non-consciousness brings inner happiness—insentience arises from the insentient.
द्वौ व्याधी देहिनो घोराव् अयं लोकस् तथा परः । याभ्यां घोराणि दुẖखानि भुङ्क्ते सर्वत्र पीडितः
There are two terrible diseases for the embodied: this world and the next; afflicted by both, one experiences dreadful pains everywhere.
इहलोके यतन्ते ऽज्ञा व्याधौ भोगदुरौषधैः । आजीवितं यथाशक्ति चिकित्सा नापरामये
In this world, the ignorant strive to treat disease with enjoyments and medicines; as long as life lasts, they attempt remedies, but not for the ultimate illness.
परलोकमहाव्याधौ प्रयतन्ते चिकित्सितुम् । शमसत्सङ्गबोधाद्यैर् अमृतैḫ पुरुषोत्तमाः
For the great disease of the next world, the best among men strive to treat it with the nectar of tranquility, noble company, and awakening.
परलोकचिकित्सायां सावधाना भवन्ति ये । मोक्षमार्गमहेच्छायां शमयुक्त्या जयन्ति ते
Those who are attentive in the treatment of the next world, in the great desire for the path of liberation, conquer it by the method of tranquility.
इहैव नरकव्याधेश् चिकित्सां न करोति यः । गत्वा निरौषधं स्थानं स रोगी किं करिष्यति
If someone does not seek treatment for the torment of hell while still here, what will that sick person do after reaching a place where no medicine is available?
इहलोकचिकित्साभिर् जीवितं यातु मा क्षयम् । आत्मज्ञतौषधैर् अज्ञाḫ परलोकश् चिकित्स्यताम्
Let life not come to ruin through remedies in this world; let ignorance of the Self be treated with the medicine of self-knowledge for the sake of the next world.
आयुर् वायुचलत्पत्त्रलम्बाम्बुकणभङ्गुरम् । परलोकमहाव्याधिर् यत्नेनाशु चिकित्स्यताम्
Life is as fragile as a leaf moved by the wind or a drop of water hanging and ready to fall; the great disease of the next world must be treated swiftly and with effort.
परलोकमहाव्याधौ यत्नेनाशु चिकित्सिते । दृष्टलोकमयो व्याधिस् स्वयम् आशूपशाम्यति
When the great disease of the next world is treated quickly and with effort, the disease arising from the visible world subsides on its own.
संविन्मात्रं विदुर् जन्तुं तस्य प्रसरणं जगत् । परमाणूदरे ऽप्य् अस्ति तच् छैलशतविस्तरम्
The wise know that a living being is nothing but pure consciousness; its expansion is the world, and even within an atom it exists, yet it can extend as far as a hundred mountains.
यत् संविदḫ प्रसरणं रूपालोकमनांसि तत् । व्योमन्य् एवानुभूयन्ते नातस् सत्यो जगद्भ्रमः
Whatever expansion of consciousness there is—forms, sights, thoughts—all these are experienced only in space; therefore, the illusion of the world is not real.
प्रलयेष्व् अपि दृष्टेषु जगद्दृश्याभ्रविभ्रमाः । न नश्यन्ति न जायन्ते भ्रान्तिमात्रैकरूपिणः
Even when dissolutions are seen, the illusions of the world—like visions and clouds—do not perish or arise; they are of the nature of mere delusion.
भोगपङ्कार्णवे मग्न आत्मा नोत्तार्यते यदि । स्वपौरुषचमत्कृत्या तद् उपायो ऽस्ति नेतरः
If the self, immersed in the ocean of the mire of enjoyments, is not lifted out by its own extraordinary effort, then there is no other means.
अजितात्मा जनो मूढो रूढो भोगैककर्दमे । आपदां पात्रताम् एति पयसाम् इव सागरः
A person who has not mastered himself, who is deluded and deeply entrenched in the mire of enjoyment, becomes a vessel for misfortune, just as the ocean is for waters.
जीवितस्य यथा बाल्यं दृष्टं प्रथमकल्पितम् । निर्वाणस्य तथा भोगसन्त्यागो रागशान्तिदः
Just as childhood is seen as the initial phase of life, so too the renunciation of pleasures, which brings the calming of attachment, is the beginning of liberation.
तज्ज्ञस्य जीवितनदी सकल्लोलाप्य् असम्भ्रमा । समं वहति सोम्यैव चित्रसंस्थेव नीरसा
For one who knows this, the river of life, though full of waves, flows on undisturbed—gentle and serene, like a painted scene, yet devoid of real substance.
अज्ञजीवितनद्यस् तु रसेनात्यन्तभीषणाः । आवर्तावृत्तिविक्षोभकल्लोलास् सहवाहिनः
But the rivers of the ignorant's life, filled with the taste of worldly experience, are extremely fearsome, carrying along with them eddies, whirlpools, and tumultuous waves.
सर्गवेगाḫ प्रवल्गन्ति संवित्प्रसरलेशकाः । द्विचन्द्रबालवेतालमृगाम्बुस्वप्नमोहवत्
They surge with the force of creation, possessing only a trace of the spread of consciousness—like the illusion of two moons, the babble of children, the mirage of a deer, water, dreams, or delusion.
संविद्वारितरङ्गौघा भान्ति सर्गास् सहस्रशः । विचारितास् त्व् असत्यास् ते सत्यास् त्व् अनुभवभ्रमात्
The waves of creation, which are but masses of consciousness, appear in thousands; when examined, they are found to be unreal, yet seem real due to the illusion of experience.
जगन्त्य् आकाशकोशे ऽपि संवित्प्रसरणभ्रमात् । सन्तीवाप्य् अनुभूयन्ते न तु सत्यानि तानि हि
Worlds, even within the expanse of space, are experienced as if they exist, due to the illusion born of the spread of consciousness; but in truth, they are not real.
संविद्विकासपयसो बुद्बुदस् सर्गविभ्रमः । अहम् इत्यादिसद्भावविकाराकाररूपवान्
The confusion of creation is like bubbles on the water of the expansion of consciousness, taking on forms such as the modifications of the sense of 'I' and other notions of existence.
संविन्निर्वाणम् अजगत् संविदुन्मीलनं जगत् । नान्तर् न बाह्यं नासत्यं न सत्यं सर्वम् एव तत्
Consciousness is nirvana; without the world, consciousness is the arising of the world. There is no inside, no outside, neither false nor true—everything is just that.
चिद्रूपम् अजम् अव्यक्तम् एकम् अव्ययम् ईश्वरम् । स्वत्वभावत्वरहितं ब्रह्म शान्तात्म खाद् अपि
The nature of consciousness is unborn, unmanifest, one, imperishable, sovereign; Brahman, free from any sense of selfhood, peaceful in essence, even beyond space.
ब्रह्मणो निस्स्वभावस्य सर्गसंवेदने स्वतः । स्पन्दने पवनस्येव कारणं नोपयुज्यते
For Brahman, which has no inherent qualities, the perception of creation arises spontaneously; just as the movement of wind needs no cause, so too here, no cause is employed.
स्वप्नानुभववद् भान्ति ब्रह्माब्धौ ब्रह्मवीचयः । सर्गता वस्तुतस् त्व् अत्र न स्वप्नो न च सर्गता
Just as dream-experiences appear, so do the waves of Brahman in the ocean of Brahman; in reality, there is neither dream nor creation here.
एकम् एव निराभासम् अचित्त्वम् अजडं समम् । न सन् नासन् न खं नाखम् इदम् अद्वयम् अव्ययम्
There is only one, without appearance, without mind, not inert, equal everywhere; neither existent nor nonexistent, neither space nor non-space—this is nondual and imperishable.
यथास्थितस्यैव सतो यस्यासंवेदनात्मकम् । संवित्प्रशमनं जातं तम् आहुर् मुनिसत्तमम्
When, for one who remains as he is, there is the cessation of consciousness, whose nature is non-perception, that is called by the sages the highest tranquility.