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.
अहं जगद् इति ज्ञप्तिẖ खे खस्येवेयम् आस्थिता । चिदात्मनो यथा वायोस् स्पन्दो नात्रास्ति कारणम्
The awareness ‘I am the world’ is established in space, just as the sky is in the sky; for the consciousness-self, like the movement of wind, there is no cause here.
चितश् चेत्योन्मुखत्वं यत् तच् चित्तं सैव संसृतिः । सेच्छा तन्मुक्तता मुक्तिर् युक्तिं ज्ञात्वेति शाम्यताम्
That which is the tendency of consciousness toward objects—that is mind, and that is bondage; when that tendency is absent, that is liberation. Knowing this truth, may there be peace.
इच्छा भवत्व् अनिच्छा वा सर्गो ऽस्तु प्रलयो ऽस्तु वा । क्षतिर् न कस्यचित् काचिन् न च किञ्चिद् इहास्ति हि
Let there be desire or absence of desire, let there be creation or dissolution; there is truly no loss to anyone here, nor does anything really exist here.
इच्छानिच्छे सदसती भावाभावौ सुखासुखे । इत्य् अत्र कल्पना व्योम्नि सम्भवन्ति न काश्चन
Desire and non-desire, existence and non-existence, being and non-being, pleasure and pain—all such notions do not arise at all in this expanse of consciousness.
इच्छानां तानवं यस्य दिनानुदिनम् आगतम् । विवेकशमतृप्तस्य तम् आहुर् मोक्षभागिनम्
He whose desires diminish day by day, who is content through discernment and tranquility, is called a participant in liberation.
इच्छाक्षुरिकया विद्धे हृदि शूलं प्रवर्तते । जयन्ति यत्र नैतानि मणिमन्त्रौषधानि वः
When the heart is pierced by the dagger of desire, pain arises; where these do not prevail, neither gems, mantras, nor medicines are victorious.
यẖ कार्यकारणाद्यूहान् कृतवान् पूर्वम् एव तम् । सत्प्रेक्षया न पश्यामो मिथ्याभ्रमभराद् ऋते
That which has already performed the projections of cause and effect, we do not see with true vision, except through the delusion of false clouds.
भ्रमभूतेन कुर्मश् चेद् व्यवहारम् अवस्तुना । तत् कस्मात् परचिन्ताद्रिẖ कवलत्वं न नीयते
If we conduct transactions with what is unreal, being deluded, then why are we not led to the state of being swallowed by the mountain of others' thoughts?
असता व्यवहारश् चेत् प्रेक्षामात्रविनाशिना । क्रियते शशशृङ्गेण तत् कथं च्छाद्यते न खम्
If dealings are made with the unreal, which vanish by mere observation, then how is the sky not covered by the horn of a hare?
अहम्भावाच् चिदाकाशो जाड्यातिशयतẖ क्षणात् । पाषाणतां जलम् इव मनस्त्वाद् याति देहताम्
From the sense of 'I', the space of consciousness instantly becomes exceedingly inert; just as water turns to stone, so the mind, through this, assumes embodiment.
चित्त्वाद् अनुभवत्य् एताम् असत्याम् एव देहिताम् । अविनष्टैव चिच्छक्तिस् स्वप्ने स्वमरणं यथा
From the mind, it experiences this embodiment, though unreal; the power of consciousness remains undestroyed, just as in a dream one's own death is experienced.
व्योम्न्य् असत्यम् अवस्तुत्वात् सत्यं चानुभवाद् यथा । नीलत्वं तद्वद् ईशे ऽस्मिन् सर्गो नासन् न सन्मयः
In space, the unreal is due to its lack of substance, and the real is from experience; just as blueness is imagined, so in this, creation is neither non-existent nor made of existence.
यथा शून्यत्वनभसोर् यथा स्पन्दनभस्वतोः । भेदो नास्ति तथा सर्गब्रह्मणोर् एकरूपयोः
Just as there is no distinction between emptiness and the sky, or between vibration and the vibrating sky, so too there is no difference between creation and Brahman, which are of one nature.
नेह सञ्जायते किञ्चिज् जगदादि न नश्यति । स्वप्नो निद्रागतस्येव केवलं प्रतिभासते
Here, nothing is born—neither the world nor anything else—nor does anything perish; it merely appears, like a dream to one who is asleep.
अविद्यमाने पृथ्व्यादौ प्रतिभामात्ररूपिणि । सर्गे क इव संरम्भस् त्यागादानैश् चिदम्बरे
When earth and the rest do not truly exist and are only forms of appearance, what agitation is there in creation, what acceptance or rejection, in the sky of consciousness?
न देहप्रतिभातो ऽस्ति बुद्ध्यादिकरणान्विता । केवलं ब्रह्म चिन्मात्रम् एवम् आत्मन्य् अवस्थितम्
There is no body-image accompanied by intellect and other faculties; only Brahman, pure consciousness, remains established in the Self.
बुद्ध्यादेẖ करणत्वं च द्वैतैक्यासम्भवान् न सत् । अनेनेदं क्रियत इत्य् अस्यार्थस्यात्यसम्भवात्
The function of intellect and the rest is not real, since duality and unity cannot arise; the notion 'this is done by that' is utterly impossible.
अहेतुर् अक्रमं भाति चिति कल्पक्रियागणः । क्षणेनैव यथा स्वप्ने मृतिजन्माब्धिसन्तराः
The multitude of imagined activities in consciousness appears causeless and without sequence, just as in a dream, births, deaths, and ocean-crossings happen in an instant.
खम् एव पृथ्वी खं शैलाẖ खम् एव दृढभित्तयः । खम् एव लोकास् स्पन्दẖ खं सर्गसंवेदने चितेः
Space itself is earth, space are the mountains, space are the solid walls; space itself are the worlds, vibration is space, and creation's awareness in consciousness is space.
व्योमभित्तौ जगच्चित्रं चिद्रङ्गमयम् आततम् । नोदेति नास्तम् आयाति न ताम्यति न शाम्यति
On the canvas of space, the painted world, made of consciousness, is spread out; it neither arises nor sets, neither suffers nor finds peace.