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.
सतो ऽपि मृण्मयस्येव यस्यासंवेदनात्मकम् । साहं जगद् विगलितं तम् आहुर् मुनिसत्तमम्
Even for what exists, as with a clay object, when its nature is non-perception, the world and the sense of 'I' dissolve; the sages call that the highest.
यथा शाम्यत्य् असङ्कल्पात् सङ्कल्पनगरं तथा । वेदनोत्थं जगद् अहं चेति शाम्यत्य् अवेदनात्
Just as the city of imagination ceases through absence of thought, so too the world, 'I', and experience arising from perception, cease through absence of perception.
स्वभाववर्जं शब्दार्थास् सर्व एव सहेतुकाः । स्वभावस्य तु यो हेतुर् मुक्तेस् तद् अनुभावनम्
Words and their meanings, all without inherent nature, arise with causes; but the cause of inherent nature is the experience of liberation.
न कस्यचित् पदार्थस्य स्वभावो ऽस्तीह कश्चन । महाचिदम्बुद्रवतास् सर्वा एवानुभूतयः
Here, no object has an inherent nature at all; all experiences are like the vast ocean of consciousness.
महाचिदनिलस्पन्दा एता एवानुभूतयः । एतास् ता ब्रह्मगगनशून्यता इति बुध्यताम्
These experiences are the movements of the great wind of consciousness; understand that these are the emptiness of the sky of Brahman.
वातस्पन्दाव् इवाभिन्नौ ब्रह्मसर्गौ विभिन्नता । तयोस् त्व् असत्या स्वभ्रान्तेस् स्वप्ने स्वमरणोपमा
Just as the movements of wind are not separate, so the creations of Brahman are not divided; their apparent separation is only false self-delusion, like in a dream or in one's own death.
भ्रान्तिस् तु तावत् तत्त्वार्थविचारो यावद् अस्फुटः । विचारे तु स्फुटे भ्रान्तिर् ब्रह्मताम् एव गच्छति
Delusion persists as long as inquiry into the nature of reality is unclear; but when inquiry becomes clear, delusion itself attains the state of Brahman.
भ्रान्तिस् त्व् असत्यावस्त्व् एव प्रेक्षयातो न लभ्यते । शशशृङ्गवद् अत्यच्छम् अतो ब्रह्मैव शिष्यते
Delusion, being unreal, is not found when examined; like the horns of a rabbit, it is utterly transparent, and thus only Brahman remains.
अनादिमध्यान्तम् अनन्तम् अच्छं समं शिवं शाश्वतम् एकम् एव । सर्वां जरामोहविकारभारभ्रान्तिं विमुच्याम्बरभावम् एहि
Come to the state of sky-like being, which is beginningless, middleless, endless, infinite, clear, equal, auspicious, eternal, and one; having shed all the burden of decay, delusion, and transformation.
प्राप्तेषु सुखदुẖखेषु यो नश्यति स नश्यति । यो न नश्यत्य् अनाशो ऽसाव् अलं शास्त्रोपदेशनैः
He who perishes when happiness and sorrow arise, truly perishes; but he who does not perish, being imperishable, has no need for the teachings of scripture.