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.
यस्य वेच्छोदयस् तस्य सन्त्य् अवश्यं सुखादयः । ते चेत् साम्याच् चिकित्स्यन्ते पूर्वम् इच्छैव सोह्यताम्
Wherever desire arises, pleasure and the like inevitably follow; if these are treated with equanimity, then desire itself becomes subdued.
अहं जगद् इति भ्रान्ती न स्त एव परे पदे । इदं शान्तम् अनालम्बं सर्वं निर्वाणम् अव्ययम्
The delusion of 'I am the world' does not exist in the higher state; this is peaceful, unsupported, all is nirvana, imperishable.
अहं ब्रह्म जगच् चेति शब्दसन्दर्भविभ्रमः । सर्वस्मिञ् शान्त आकाशे केन नामोपकल्पितः
The notions 'I am Brahman' and 'the world' are mere confusion arising from words; in the peaceful expanse of space, by whom could any name be assigned?
नेहास्त्य् अहं न च जगन् न च ब्रह्मादिशब्दकाः । शान्तस्यैकस्य सर्वत्वात् कर्ता भोक्तेह कẖ कुतः
Here, there is neither 'I', nor the world, nor words such as 'Brahman' and the like; since the one peaceful reality is all, who could be agent or enjoyer, and from where?
उपदेशातिशायित्वात् सर्वापह्नव एव यः । कृतो ऽयं स च सत्यात्मा स एवेहावशिष्यते
Because of the excellence of instruction, all denial is accomplished; this is done, and the true Self alone remains here.
अग्रस्थसिद्धसञ्चारो ज्ञायते नापि दारुणः । यथैकपार्श्वसंसुप्तनरस्वप्नाभ्रगर्जितम्
The movement of the accomplished one at the forefront is not recognized as harsh; just as the thunder of clouds in the dream of a person sleeping on one side is not perceived.
ज्ञप्तौ नास्ति यतस् तेन सिद्धाचारो न लक्ष्यते । स्वभाव इति सर्वेण ज्ञप्तिस्थो ह्य् अनुभूयते
Since there is no awareness, the conduct of the accomplished one is not observed; it is experienced by all as inherent nature, established in awareness.
ज्ञप्तिर् अप्य् आत्मभूतैव सर्वं भाति हि तन्मयम् । तस्मात् साहं जगत् सर्वम् अभिन्नं परमात्मनः
Awareness itself is of the nature of the Self, and all appears as pervaded by it; therefore, I am the entire world, undivided from the supreme Self.
ज्ञप्तिर् जगत्तया भाति सङ्कल्पस्वप्नयोर् इव । अनानावयवोदेति जलम् ऊर्मितया यथा
Awareness appears as the world, just as in imagination or dream; it arises without real parts, like water appearing as waves.
एकात्मैवोदयो ज्ञप्तेर् नानाताम् इव वो गतः । अज्ञानात् सा त्व् अवस्तुत्वात् प्रेक्षिता नोपलभ्यते
The arising of awareness is truly one, not manifold as it seems to you; due to ignorance and unreality, it appears as if seen, but is not actually perceived.
यथा स्वावयवा एव सर्वो ह्य् अवयवी भवेत् । नित्यानवयवं शान्तं ब्रह्मैवेदं तथा जगत्
Just as the whole is made only of its own parts, so too is this world nothing but the eternal, partless, peaceful Brahman.
भाण्डलक्षाणि धत्ते ऽन्तश् चिद्रूपकनकेष्टका । यद् एव सा चेतयते जगदादीव वेत्ति तत्
Within, it holds countless forms, like bricks of conscious gold; whatever it becomes aware of, it knows as if it were the world and so on.
ब्रह्मैव कचतीवेदं सत् तयाच्छं जगत्तया । चिद्रूपत्वाद् द्रवात्मत्वात् तरङ्गादितयाम्ब्व् इव
This alone is Brahman shining as this, appearing as the world; because its nature is consciousness and fluidity, it is like water manifesting as waves and so forth.
यद् यच् चेतयते ऽन्तस् तज् जगदादीव पश्यति । अरूपम् अपि रूपं स्वं यन् न चेतयते न तत्
Whatever it is aware of within, that it perceives as the world and so on; even what is formless appears as its own form, but what it does not become aware of, that does not exist.
चेतनाचेतनत्वोक्ती तस्येशत्वात् स्वदेहगे । उपदेशार्थम् एवोक्ते न सद्विषयम् अर्थतः
The distinction of sentient and insentient is spoken of only for instruction, due to its sovereignty over its own body; it is not truly a real distinction.
न जगत् सन् न चैवासद् भासते चेतनाच् चिति । अचेतनान् न कचति क इवात्र ग्रहो हि नः
The world is neither real nor unreal; it shines forth from consciousness, not from the insentient; who here can grasp it, for there is no grasp for us?
अचेतनं चेतनं च स्पन्दास्पन्दवद् आत्मनः । स्वायत्ते न कदर्थस्थे स्वस्थं पाषाणवत् स्थिते
Unconsciousness and consciousness, like motion and stillness, belong to the Self alone; when it abides in itself, unperturbed and self-possessed, it is like a stone, unaffected by anything.
यस्येक्षितस्य नो सत्ता नाधारो न च कारणम् । सो ऽहम् इत्य् एव वो यक्षो न जाने कुत उत्थितः
That which is perceived has no real existence, no foundation, and no cause; this 'I am' is but a phantom—truly, I do not know from where it has arisen.
यस्याहम् इति यक्षस्य सत्तैवास्ति न सत्यतः । अहो नु चित्रं तेनेमे भवन्तो विवशीकृताः
Of this phantom 'I am,' only the appearance of existence is present, not true reality; how strange it is that by this, all of you have been rendered powerless.
काकतालीयवद् भ्रान्तम् अहं ब्रह्मणि भासते । स्वम् एव रूपं दृग्भ्रान्तौ केशोण्डुकम् इवाम्बरे
By a coincidence, delusion arises and 'I am' appears in Brahman, just as, through an error of vision, one sees a tuft of hair or a ball in the sky.