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.
निरिच्छत्वं समाधानम् आहुर् आगमभूषणाः । यथा शाम्येन् मनो ऽनिच्छं नोपभोगशतैर् अपि
The wise, adorned with scripture, call desirelessness true composure; just as a desireless mind is pacified, not even a hundred enjoyments can bring peace.
इच्छोदयो यथा दुẖखम् इच्छाशान्तिर् यथा सुखम् । तथा न नरके नापि ब्रह्मलोके ऽनुभूयते
As the arising of desire is suffering, and the cessation of desire is happiness, so neither in hell nor in the world of Brahma is this otherwise experienced.
इच्छामात्रं विदुश् चित्तं तच्छान्तिर् मोक्ष उच्यते । एतावन्त्य् एव शास्त्राणि तपांसि नियमा यमाः
Know that the mind is merely will; the pacification of that will is called liberation. All the scriptures, austerities, observances, and restraints amount to just this.
यावती यावती जन्तोर् इच्छोदेति यथा यथा । तावती तावती दुẖखबीजमुष्टिḫ प्ररोहति
As many desires arise in a being, in just that measure, seeds of suffering sprout forth.
यथा यथेच्छास् तनुतां यान्ति जन्तोर् विवेकतः । तथा तथोपशाम्यन्ति दुẖखचिन्ताविषूचिकाः
To the extent that desires are thinned out in a being through discernment, to that extent the fevers of sorrowful thoughts subside.
यथा यथेच्छा घनतां यान्ति लोकस्य रागिणः । तथा तथा विवर्तन्ते दुẖखचिन्ताविषोर्मयः
As desires become denser in a person attached to the world, so do the waves of painful thoughts multiply.
इच्छा चिकित्स्यते व्याधिर् न स्वयत्नौषधेन चेत् । तद् अत्र बलवन् मन्ये विद्यते नौषधान्तरम्
Desire is a disease to be treated; it cannot be cured by one's own effort alone, as with medicine. Therefore, I think there must be some other strong remedy here.
इच्छोपशमनं कर्तुं यदि कृत्स्नं न शक्यते । स्वल्पम् अप्य् अनुगन्तव्यं मार्गस्थो नावसीदति
If it is not possible to completely pacify desire, even a little should be reduced; one who stays on the path does not fall.
यस् त्व् इच्छातानवे यत्नं न करोति नराधमः । सो ऽन्धकूपे स्वम् आत्मानं दिनानुदिनम् उज्झति
But the lowest of men, who makes no effort to diminish desire, day by day abandons himself to a dark pit.
दुẖखप्रसवशालिन्या बीजम् इच्छैव संसृतेः । सम्यग्ज्ञानाग्निदग्धा सा न भूयḫ परिरोहति
Desire alone is the seed of transmigration, which is fertile in producing suffering; when it is thoroughly burned by the fire of true knowledge, it does not sprout again.