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.
एतद् रूपम् अविद्यायाḫ प्रेक्षिता यन् न लभ्यते । प्रेक्षिता लभ्यते चेत् सा तद् विद्यैव परा भवेत्
This form of ignorance, when observed and not found, if it is found upon observation, then that itself becomes the highest knowledge.
अविद्यासम्भवाच् चेत्यचित्त्वे ऽसम्भवतẖ क्वचित् । चेत्यते कथम् एवातश् शान्तिर् एव बलोदिता
Since ignorance does not arise, the mind as the object of cognition does not exist anywhere; so how can there be cognition? Therefore, only peace is declared as strength.
सत्यं ब्रह्म जगच् चैकं स्थितम् एकम् अनेकवत् । सर्वं चासर्ववद् भाति शुद्धं चाशुद्धवत् ततम्
Brahman, which is truth, and the world are one, abiding as one though appearing as many; all appears as if not all, pure yet pervading as if impure.
अशून्यं शून्यम् इव च शून्यं चाशून्यवत् स्फुटम् । स्फारम् अस्फारम् इव तद् अस्फारं स्फारसन्निभम्
It is not empty, yet appears as if empty; it is empty, yet clearly appears as if not empty; it is full, yet as if not full, and what is not full appears as if full.
अविकारं विकारीव समं शान्तम् अशान्तवत् । सद् एवासद् इवादृश्यं तद् एवातद् इवोदितम्
Unchanging, yet as if changing; equal, peaceful, yet as if not peaceful; truly existent, yet as if nonexistent, invisible, yet as if manifest.
अविभागं विभागीव निर्जाड्यं जडवद् गतम् । अचेत्यं चेत्यभावीव निरंशं सांशशोभनम्
Undivided, yet as if divided; without dullness, yet as if inert; uncognizable, yet as if an object of cognition; partless, yet shining as if with parts.
अनहं साहम् इव तद् अनाशम् अपि नाशवत् । अकलङ्कं कलङ्कीव निर्वेद्यं वेद्यवाहि तत्
Though without ego, it appears as if possessing ego; though indestructible, it seems as if subject to destruction; though stainless, it appears as if tainted; though beyond all knowing, it seems as if it carries what is knowable.
आलोकि ध्वान्तघनवन् नववच् च पुरातनम् । परमाणोर् अपि तनु गर्भीकृतजगद्गणम्
It is seen as illuminating, like a dense forest of darkness suddenly revealed, both ever-new and ancient; subtler than an atom, yet containing within itself the multitude of worlds.
सर्वात्मकम् अपि व्यक्तं दृष्टं कृच्छ्रेण भूयसा । अजालम् अपि जालाढ्यं दाशेशवद् अनेकधा
Though all-pervading and manifest, it is perceived only with great difficulty; though free from illusion, it appears as if enmeshed in illusion, like a snake with many coils.
निर्मायम् अपि मायांशुमण्डलामलभास्करम् । ब्रह्म विद्धि विदां नाथम् अपाम् इव महोदधिम्
Though devoid of illusion, it shines like the spotless orb of the sun; know that Brahman, the lord of the wise, as the great ocean is to the waters.