अस्माद् वरतरोर् एतास् स्वारूढाद् गगनाङ्गने । दृश्यशाखाḫ प्रवर्तन्ते जगज्जालगुलुच्छकाः
From this supreme tree, which has grown high, the visible branches spread out in the sky's expanse, forming the dense clusters of the world's net.
व्ययोदयवती नूनम् अत्र दृश्यतरङ्गिणी । नानातानन्तकुसुमा वहत्य् अविचलाचले
Surely, here flows the visible river, with waves of rise and fall, bearing countless and endless flowers, unmoving on the unmoving mountain.
अस्मिन् व्योमात्मके रङ्गे भुवनाभिनयभ्रमैः । नृत्यत्य् अविरतारम्भं चारैर् नियतिनर्तकी
On this stage, whose nature is space, the dancer of destiny performs ceaseless beginnings, with gestures that mimic the acts of the worlds.
जगत्क्रीडो महाकल्पकल्पोन्मेषनिमेषणः । विदानेनाद्यते भूयो जन्यते कालबालकः
The play of the world, with the opening and closing of great cycles, is consumed by dissolution and is again produced by the child of time.
उद्यत्स्व् अपि जगत्स्व् एष शान्तम् एवावतिष्ठते । अनिच्छ एव मकुरḫ प्रतिबिम्बगतेष्व् इव
Even as worlds arise, this remains peaceful, just as a mirror is unaffected by the reflections that appear in it, without any desire.
भूतानां वर्तमानानां सर्गाणां स भविष्यताम् । एषो ऽकारणकं बीजम् अगानाम् इव काननम्
For beings present, for creations to come, this is the causeless seed, like a forest for the trees yet to be.
अस्योन्मेषो जगल्लक्ष्मीर् निमेषḫ प्रलयागमः । अनुन्मेषनिमेषो ऽसाव् आत्मन्य् एवावतिष्ठते
Its opening is the fortune of the world; its closing is the coming of dissolution. This subtle opening and closing abides only in itself.
उद्यन्त्य् अमूनि सुबहूनि महामहांसि सर्गागमप्रलयजन्मदशाजगन्ति । सर्वाणि तान्य् अयम् अपारखरूप एव प्रस्पन्दनानि मरुद् एव यथास्स्व शान्तम्
These countless great worlds, with their phases of creation, existence, and dissolution, arise; yet all these are but vibrations in this infinite, hard-to-cross reality, which itself remains calm, just as the wind is at rest.
चमत्कुर्वन्त्य् अथात्रार्था आवर्ता इव वारिणि । एतच् च भावास् सकला यथा वारि तरङ्गकाः
Here, these meanings astonish, like eddies in water; and all these states are as the waves upon water.
सर्वस्यैवास्य विश्वस्य निर्ज्ञेयज्ञानरूपिणी । परमाकाशता रूपं किं परोपशमश्रमः
For this entire universe is of the nature of unknowable knowledge; its form is the highest space—what effort or cessation is there beyond that?
बालचिन्तापुरं व्योम्नि न किञ्चिद् अपि मे यथा । तथेदं तत्त्वतो विश्वं सत्यं तु शिशुचेतसि
Just as the city of a child's thoughts in the sky is nothing to me, so too, in truth, is this world—real only in the mind of a child.
अरूपालोकमननं शिलापुत्रकसैन्यवत् । रूपालोकमनस्कारा भान्ति केवात्र विश्वता
The contemplation of formlessness is like an army of clay dolls; the contemplation of form shines—what universality is there in this?
रूपालोकमनस्कारसारो विन्मात्रतां विना । न लभ्यते सा च परं व्योमैवात्र क्व विश्वता
The essence of the contemplation of form cannot be attained without pure consciousness; and that is the supreme space—where then is universality here?
विदो वित्त्वं जगद्भ्रान्तिर् अवित्त्वं तु न विभ्रमः । वित्त्वावित्त्वे तदायत्ते चिन्ताचिन्ते यथा तव
Knowledge is knowing; the world's delusion is not-knowing, but not-knowing is not confusion. Knowing and not-knowing depend on that, just as your thoughts and non-thoughts.
परमाकाशरूपत्वाच् चिद्व्योम्नो वितताकृतेः । न स्वभावविपर्यासẖ कश्चित् सम्भवति क्वचित्
Because the nature of consciousness-space is the form of the highest space, and its manifestation is spread out, no distortion of its nature occurs anywhere.
तन्मयस्यास्य विश्वस्य न स्वभावविकारिता । विद्यते प्रेक्ष्यमाणापि किम् उ सास्य भविष्यति
For this universe, which is of that essence, there is no alteration of its nature, even when observed—how then could such a thing ever arise?
सर्वं चिद्व्योम चैवेदं न सत् त्वम् अहम् इत्य् अपि । विकाराद्य् अपि न ज्ञप्ताव् अज्ञप्तिं न लभे क्वचित्
All this is consciousness-space alone; there is no reality in 'you', 'I', or anything else. Even from transformation, I do not find any awareness of non-awareness anywhere.
सर्वं शान्तं शिवं शुद्धं त्वमहन्तादिविभ्रमम् । न किञ्चिद् अपि पश्यामि व्योमजं काननं यथा
Everything is peaceful, auspicious, pure; the confusion of 'you', 'I', and so on is absent. I see nothing at all, like a forest born of the sky.
संविदाकाशशून्यत्वं यत् तद् विद्धि वचो मम । इदं त्वत्संविदाकाशे स्वयम् आत्मनि तिष्ठति
Know that what I say is the emptiness of the space of consciousness; this abides in your own consciousness-space, in your very self.
परम् आहुḫ पदं सद् यद् अनिच्छोदयम् आसितम् । पाषाणपुरुषस्येव चित्रस्थस्येव वासनम्
They call that the supreme state, which is seated without desire or prompting—like the dwelling of a stone-man, or a figure in a painting.
स विश्रान्तमना मौनी यस्य प्रकृतकर्मसु । स्पन्दो दारुमयस्येव विगतेच्छम् अनाकुलम्
He whose mind is at rest, who is silent, in whom there is no movement in natural actions—like a wooden figure, free of desire and undisturbed—
अन्तश्शून्यं बहिश्शून्यं विरसं गतवासनम् । जरद्वेणोर् इव ज्ञस्य जीवतो भाति जीवितम्
For the knower, life appears empty within and without, flavorless, with all inclinations gone—like the life of an old, hollow bamboo.
यस्मै न स्वदते दृश्यम् अदृश्यं स्वदते हृदि । सबाह्याभ्यन्तरं शान्तस् स उत्तीर्णो भवार्णवात्
He to whom the seen does not appeal, but who delights in the unseen within the heart—such a one, peaceful within and without, has crossed the ocean of becoming.
उच्यन्तां शब्दजालानि वंशवद् गतवासनम् । रसेनानङ्गलग्नेन प्रकृतान्य् अन्यचोदनैः
Let words be spoken, mere webs of sound, like a flute whose breath has ceased; their natural meanings are not stirred by any taste or further prompting.
स्पृश्यन्तां स्पर्शनीयानि यथाप्राप्तान्य् अवासनम् । कूटागारवद् अक्षुब्धम् अनिच्छमननोदयम्
Let tangible objects be touched as they come, without attachment, calmly, like a palace pavilion, without desire or excitement arising.
स्वाद्यन्तां रसजालानि विगतेच्छाभयैषणम् । अपगर्वाभिलषणं यथाप्राप्तानि दर्विवत्
Let flavors be tasted as they are encountered, without craving, fear, or longing, without pride or desire, like a ladle taking what comes.
दृश्यन्तां रूपजातानि पुरḫ प्राप्तान्य् अवासनम् । अरसं निर्मनोमानम् अगर्धं चित्रनेत्रवत्
Let forms be seen as they appear before you, without attachment, without savoring, without mental pride, without attraction, like eyes viewing a painting.
शिङ्घ्यन्तां गन्धपुष्पाणि विगतेच्छम् अवासनम् । स्पन्दवत्त्वे ऽपि लग्नानि त्यागाय वनवातवत्
Let scents and flowers be smelled without desire, without attachment; though their vibration is present, let them be ready for relinquishment, like forest breezes.
इति चेद् विरसत्वेन बोधयित्वा चिकित्सिताः । न भोगरोगास् तद् दुẖखशान्त्यै नास्ति कथैव वः
If, having thus been instructed in detachment, the diseases of enjoyment are treated, then there is no way for suffering to remain for you.
यस् स्वादयन् भोगविषं रतिम् एति दिने दिने । सो ऽग्नौ स्वमूर्ध्नि ज्वलिते कक्षम् अक्षयम् उज्झति
He who, savoring the poison of enjoyment, finds pleasure day by day, abandons his inexhaustible fuel when the fire blazes on his own head.