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.
ब्रह्मैवाहं जगच् चात्र कुतो नाशसमुद्भवौ । अतो हर्षविषादानां किं क्वेव कथम् आस्पदम्
I am Brahman alone, and so is this world; from where could arising or destruction come? Therefore, what place is there for joy, sorrow, or any such thing?
सर्वेश्वरत्वाद् ईशस्य विभातीदं प्रचेतितम् । अचेतितं च नो भाति तेनाचेतितम् अस्तु ते
Because the Lord is the ruler of all, this consciousness appears; what is unconscious does not appear—so let the unconsciousness be for you.
काकतालीयवच् चित्त्वाज् जगद्वद् भाति ब्रह्मखम् । स्वप्नसङ्कल्पपुरवत् तत् तस्माद् भिद्यते कथम्
Just as the world appears in Brahman-space due to consciousness, like the chance meeting of a crow and a palm fruit, so too do dream-cities and imagined creations—how then can they be truly different?
यथोर्म्यादि जले वृक्षे वा यथा सालभञ्जिका । यथा घटादयो भूमौ तथा ब्रह्मणि सर्गताः
Just as waves and such arise in water, or as a figure is seen in a tree, or as pots and the like exist on earth, so too do creations arise in Brahman.
अनाकृताव् असंस्थाने स्वच्छे यद् अनुभूयते । तत् तद् एवात उदितं किं नामाहं जगन्ति किम्
Whatever is experienced in the unformed, unestablished, clear state—that alone is spoken of as 'I', 'the worlds', and 'what is this?'
मरुतस् स्पन्दवैचित्र्यं सत्तयैव यथा तथा । ब्रह्मणो निस्स्वभावस्य जगदाद्य् अहमादि च
Just as the variety of movements in the wind arises only from its own existence, so too the world, the sense of 'I', and all else arise from Brahman, which is without inherent nature.
यथाभ्रे लक्ष्यते वृक्षगजवाजिमृगादिता । असन्निवेशाकृतिनि सर्गाहन्त्वे तथा परे
As forms like trees, elephants, horses, and deer are seen in clouds, so too, in the absence of arrangement and form, creation and the sense of 'I' appear in the Supreme.
सर्गो ऽवयववद् भाति परे ऽनवयवे शिवे । एवं तदुपमं विद्धि कार्यकारणवद् यथा
Creation appears as if it has parts, but in the Supreme, which is without parts and is pure, it does not; understand this as analogous to the relation of cause and effect.
अतश् शान्तम् अनायासं निरुपाधि गतभ्रमम् । जगतो ऽसम्भवाद् एव व्योमवत् समम् आस्यताम्
Therefore, let there be a peaceful, effortless, unconditioned, and undeluded state, since the world does not truly arise; remain equal, like the sky.
न भवन्तो न च वयं न जगन्ति न खादयः । सन्ति शान्तम् अशेषेण ब्रह्मेदं निर्भरं स्थितम्
Neither you nor we, nor the worlds nor the elements, truly exist; this is Brahman, fully established as absolute peace, without remainder.