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.
अशेषेष्व् अविशेषेषु शान्ताशेषविशेषता । सत्या सैवाहम् इत्य् आशु त्यक्त्वा मोक्षाय भाव्यताम्
Among all distinctions and non-distinctions, the state of absolute peacefulness is the only true distinction; quickly abandon the notion 'I am this' and cultivate the thought of liberation.
वेदनं बन्धनं विद्धि विद्धि मोक्षम् अवेदनम् । यथास्थितं यथाचारं भव शान्तम् अवेदनम्
Know that sensation is bondage and that liberation is the absence of sensation; remain peaceful and without sensation, as is appropriate and according to your nature.
द्रष्टा न दृश्यतां याति चितिर् नायाति चेत्यताम् । चेत्याभावाद् अजगति कẖ किं चेतयतां कथम्
The seer does not become the seen, and consciousness does not become the object of cognition; when there is no object to be known, in the absence of the world, who is there to know what, and how?
द्रष्टृदृश्यदशाभावाज् जाग्रत्य् एव सुषुप्तवत् । शरदाकाशकोशाभम् असत्तोपमम् आस्यताम्
When the states of seer and seen are absent, even in the waking state one abides as in deep sleep; remain like the clear autumn sky, resembling non-existence.
तथैकं ब्रह्म चिद्रूपे पवनस् स्पन्दने यथा । अत्र चिद्बोधता सर्गो मोक्षो ब्रह्मैकबोधता
In the same way, there is one Brahman in the form of consciousness, just as wind exists in movement; here, the arising of awareness is called creation, and liberation is the realization of Brahman as one.
चित्स्पन्दो ब्रह्ममरुतो यस् स सर्ग इति स्मृतः । नात्र चित्स्पन्दनं यत् स्यान् निर्वाणं तद् उदाहृतम्
The vibration of consciousness, which is called the wind of Brahman, is said to be creation; where there is no movement of consciousness, that is declared to be liberation.
बीजम् अन्तर् यथा वेत्ति स्वं रूपं पल्लवादिकम् । तथा महाचिद् अन्तस्स्थं स्वं रूपं वेत्ति सर्गताम्
Just as a seed knows within itself its own form as sprout and so on, so too the great consciousness, abiding within, knows its own form as creation.
पत्त्रादिवेदनाद् बीजं यथा पत्त्रादि तिष्ठति । परा चित् सर्गसंवित्तेस् तथा भवति सर्गभाः
Just as, by knowing the leaves and so forth, the seed remains as leaves and so on, so too the supreme consciousness, by awareness of creation, becomes the forms of creation.
यथा भावविकाराभाश् चित् परा सर्गभास् तथा । सर्वे बीजादिदृष्टान्तास् तद्रूपा एव तन्मयाः
Just as the supreme consciousness appears as the various modifications of existence, so too do all examples of seed and so on truly have that nature and are pervaded by it.
निर्विकारं परं ब्रह्ममयं सर्वम् इदं जगत् । निर्विकारम् अनाद्यन्तम् एवं विद्धि निरामयम्
Know thus: this entire world is the supreme, changeless Brahman; changeless, without beginning or end, and free from all affliction.
निजसङ्कल्पमात्रात्मा निजासङ्कल्पनात् क्षयी । द्वैताद्वैतविकारो ऽयं सङ्कल्पनगरं यथा
The self is merely one's own thought-construct, and by the cessation of one's own thought-constructs, it perishes; this transformation of duality and nonduality is like a city made of imagination.
शून्यत्वाकाशयोर् भेदो यादृशो ऽवगतस् त्वया । भेदं निरात्मकं विद्धि तादृशं ब्रह्मसर्गयोः
Just as you have understood the distinction between emptiness and space, know the difference between Brahman and creation to be of the same kind—without any true substance.
महाचिद्रूपिणी शान्ता या सत्ता ब्रह्मणḫ परा । खता सेयम् अहं त्वं च मा नरो ऽस्मीत्य् अधो व्रज
That supreme existence of Brahman, which is of the nature of great consciousness and peace, is this very sky-like essence; 'I', 'you', 'he', 'man'—all these are merely lower notions.
ब्रह्मण्य् अस्मिञ् जगद्रूपे न किञ्चिद् अपि जायते । जातम् अप्य् अथ नष्टं च न नश्यत्य् अम्बुवीचिवत्
In this Brahman, which appears as the world, nothing is ever truly born; and even what seems to arise or perish does not really cease, just as waves do not leave water.
पदार्थं ब्रह्मरूपेण ब्रह्मैवात्मनि तिष्ठति । अवयवीवावयवे खे खं वारीव वारिणि
The object, in the form of Brahman, remains as Brahman within itself—just as space is in space, or water is in water, so is the part within the whole.
निमेषार्धार्धभागेन देशाद् देशान्तरस्थितौ । यद् रूपं संविदो मध्ये स स्वभाव उपास्यताम्
Whatever form of awareness exists, even for half of a moment, between one place and another, let that very nature be contemplated.
सङ्क्षुब्धम् अक्षुब्धम् इति द्विरूपं संवित्स्वरूपं प्रवदन्ति सन्तः । श्रेयḫ परं येन समीहसे त्वं तदेकनिष्ठो भव मामतिर् भूः
The wise declare that the nature of consciousness is twofold: agitated and unagitated. Whatever is the highest good you seek, be steadfast in that alone; let not your mind waver.
देशाद् देशान्तरं दूरं प्राप्तायास् संविदẖ क्षणात् । यद् रूपम् अमलं मध्ये तद् रूपं परमात्मनः
When awareness, in an instant, reaches from one place to a distant place, that pure form in the midst is the true nature of the supreme Self.
गच्छञ् शृण्वन् स्पृशञ् जिघ्रन्न् उन्मिषन् निमिषन् हसन् । नूनं निरामयत्वाय नित्यम् एतन्मयो भव
Walking, hearing, touching, smelling, opening and closing the eyes, laughing—always abide in this state, surely for the sake of freedom from affliction.
तत एव निराभासात् सत्यान् निर्वासनैषणात् । यथास्थितं यथाचारं मा चलामरशैलवत्
Therefore, from the absence of appearances and from the absence of desire for realities, remain as you are, as you act, unmoving like an immortal mountain.