कार्यकारणभावादि ब्रह्मैव सकलं यदि । तदा ब्रह्मणि सर्गाणां कारणार्थी विलज्जताम्
If all states of cause and effect are nothing but Brahman, then let those seeking the cause of creation feel ashamed in Brahman.
न दुẖखम् अस्ति न सुखं शान्तं शिवमयं जगत् । नास्ति विन्मात्रतान्यत्वम् अत इच्छोदयẖ कुतः
There is neither sorrow nor happiness; the world is peaceful and full of auspiciousness. There is no otherness to pure consciousness, so whence could desire arise?
मृद्देहयोधसेनायां न मृण्मात्रेतरद् यथा । न सज्जगदहन्तादौ दृश्ये ब्रह्मेतरत् तथा
Just as in an army of clay bodies, nothing other than clay exists, so too, in the visible world of ego and otherness, nothing other than Brahman is present.
एवं चेत् तद् उदेत्व् इच्छा मा वोदेतु मुनीश्वर । सा तु ब्रह्मैव को ऽर्थस् स्याद् अस्या विधिनिषेधनैः
If this is so, O sage, let desire arise or not arise; it is only Brahman. What purpose would be served by rules or prohibitions regarding it?
ज्ञतायां सम्प्रबुद्धायाम् इच्छा ब्रह्मैव नेतरत् । यथासि बुद्धवान् राम तत् सत्यं किं त्व् इदं शृणु
When knowledge has fully awakened, desire is nothing but Brahman, not something else. As you have understood, O Rama, this is true; but listen to this further.
यदा यदा ज्ञतोदेति शाम्यतीच्छा तदा तदा । वस्तुस्वभावाद् उदयत्य् आदित्ये यामिनी यथा
Whenever knowledge arises, desire subsides at that time; just as night fades away by its own nature when the sun rises.
यथा यथोदयो ज्ञप्तेर् द्वैतशान्तिस् तथा तथा । वासनाविलयश् चैव कथम् इच्छोदयो भवेत्
As knowledge increases, duality is pacified in the same measure, and the dissolution of latent tendencies occurs; so how can the rise of desire happen?
तस्याविद्योपशान्तेयं निर्मला मुक्ततोदिता । अशेषदृश्यवैरस्याद् यस्येच्छोदेति न क्वचित्
When ignorance is quieted, this pure and liberated desire arises; but due to complete distaste for all that is seen, desire does not arise anywhere for such a one.
विरक्ततास्य नो दृश्ये न चाप्य् अत्रास्य रक्तता । केवलं ज्ञाय दृश्यश्रीस् स्वदते न स्वभावतः
He has neither attraction nor aversion to what is seen; only through knowledge does he enjoy the splendor of the visible, not by its own nature.
काकतलीययोगेन परप्रेरणयाथ वा । यदि किञ्चित् कदाचिच् च सम्यग् इच्छति वा न वा
By coincidence, by the prompting of others, or otherwise, if ever he desires something, whether rightly or not, it is only occasional.
तद् अस्य सेच्छानिच्छा च ब्रह्मैवात्र न संशयः । इच्छायां ज्ञायते ज्ञस्यावश्यम् एव तु तानवम्
Therefore, both his desire and absence of desire are verily Brahman here—of this there is no doubt; in desire, one recognizes that for the knower, attenuation is inevitable.
ज्ञता चेद् उदिता जन्तोस् तद् इच्छास्योपशाम्यति । नैतयोस् स्थितिर् एकत्र प्रकाशतमसोर् इव
If the knower arises in a being, then his desire subsides; the two do not remain together in one place, just as light and darkness do not.
प्रतिषेधविधीनां तु तज्ज्ञो न विषयẖ क्वचित् । शान्तसर्वैषणेच्छस्य को ऽस्य किं वक्ति किंकृते
The one who knows is never subject to injunction or prohibition; for one whose all cravings and desires are pacified, who can say what, or for what purpose?
एतद् एव ज्ञताचिह्नं यद् इच्छास्व् अतितानवम् । ह्लादनं सर्वलोकानाम् अथानुदय एव वा
This alone is the mark of the knower: that his desires are exceedingly attenuated, bringing delight to all beings, or even not arising at all.
दृश्यं विरसतां यातं यदा न स्वदते क्वचित् । तदा नेच्छा प्रसरति तदैव च विमुक्तता
When the visible world has become insipid and is no longer enjoyed anywhere, then desire does not arise, and at that very moment, there is liberation.
बोधाद् अनैक्यम् अद्वैतं यश् शान्तम् अवतिष्ठते । इच्छानिच्छादयस् सर्वे भावास् तस्य शिवात्मकाः
He who abides in the nondual, tranquil state, undivided from awareness, for him all states such as desire and aversion are of the nature of auspiciousness.
बोधाद् अस्तमितद्वैतम् अद्वैताद् ऐक्यवर्जितम् । यस् स्वच्छो विगतव्यग्रश् शान्त आत्मन्य् अवस्थितः
He whose duality has ceased through awareness, who is free from even the unity of nonduality, who is clear, unagitated, and established in the Self—
नैव तस्य कृतेनार्थो न सता नासता सदा । न चात्मना न चान्येन नैतैर् मरणजीवितैः
For him, there is no purpose in what is done, nor in what exists or does not exist, nor in himself, nor in another, nor in these—death and life.
इच्छा च तस्य नोदेति निर्वाणस्य प्रबोधिनः । यदि वोदेति तत् स्वच्छा ब्रह्म शाश्वतम् एव सा
Desire does not arise in one awakened to nirvana; if it does arise, it is pure, eternal Brahman itself.
न दुẖखम् अस्ति न सुखं शान्तं शिवम् अजं जगत् । इति यो ऽन्तश् शिलेवास्ते तं प्रबुद्धं विदुर् बुधाः
There is no sorrow, no happiness; the world is peaceful, auspicious, unborn. Whoever abides inwardly in this, like a stone, is known by the wise as awakened.
दुẖखं सुखं भावनया कुर्वन् विषम् इवामृतम् । इति निश्चयधीरात्मा प्रबुद्ध इति कथ्यते
One who, through contemplation, makes sorrow and happiness as poison and nectar, whose mind is firm in certainty, is called awakened.
तत् स्थितं व्योमनि व्योम शान्ते शान्तं शिवे शिवम् । शून्ये शून्यं सति च सद् यद् ब्रह्मणि जगत् स्थितम्
That which is established in space is space; the peaceful is peace; the auspicious is auspicious; the empty is emptiness; and whatever exists in Brahman is the world established in existence.
असंवेदनसंवित्खे तते विश्वम् इति स्थिते । सोम्ये समसमे शान्ते शिवे ऽहन्ताभ्रमẖ क्षयी
When the universe is established in the sky of insensibility and awareness, in the gentle, equal, peaceful, auspicious state, the delusion of ego fades away.
यद् इदं दृश्यते किञ्चिज् जगत् स्थावरजङ्गमम् । तत् सर्वं शान्तम् आकाशं परचिन्तापुरोपमम्
Whatever is seen in this world, whether moving or unmoving, all is peaceful, like space, resembling the city of another's thoughts.
परचिन्तापुरो मध्ये गतविघ्नं गमागमौ । यथा स्तस् तव शून्यत्वात् तथैवास्मिञ् जगद्भ्रमे
In the midst of the city of another's thoughts, free from obstacles, coming and going occur; just as they stand due to emptiness, so too in this world-illusion.
अद्रिद्यूर्वीनदीशाभा शून्यतात्मनि जृम्भते । अद्रष्टृदृश्यकरणं मृगतृष्णाम्बुवीचिवत्
Like the appearance of mountains, earth, and rivers in the self of emptiness, it expands without seer, seen, or instrument, like the waves of water in a mirage.
स्वप्ननिर्माणपुरवद् बालवेतालतालवत् । यद् इदं दृश्यते तत्र किं किलासत्यतेतरत्
Just as in a city conjured in a dream, or like a child’s ghostly palm tree, whatever is seen here—what of it is truly unreal, and what is not?
असत्यम् एवाहम् इति भासते सत्यम् एव च । भ्रान्तिभाजं विनैवेयं भ्रान्तिस् स्फुरति सासती
It appears as if I am unreal, and yet truly real as well; this illusion arises only for those who are deluded, and this illusion itself is insubstantial.
नासन् न सन् न सदसत् किम् अपीदम् अतीन्द्रियम् । अवाच्यं जगद् इत्य् एव भात्य् अविक्षुभितं खवत्
This world is neither non-existent, nor existent, nor both; it is something beyond the senses, indescribable, and appears unmoving like space.
इहेच्छानिच्छते ज्ञस्य शमाद् यद्य् अप्य् अलं समे । तथापि श्रेयसे मन्ये नन्व् अनिच्छोदयं स्फुटम्
Here, for the knower, whether there is desire or absence of desire, due to perfect tranquility, still I consider that the clear arising of non-desire is indeed for the highest good.