चिन्मयत्वाद् यदा चेत्यम् एति द्रष्टृचितैकताम् । तदा दृश्याङ्गयैवैतच् चेत्यते नान्यया चिता
When, due to its nature as consciousness, the object of cognition attains unity with the consciousness of the observer, then it is cognized only by the aspect of the observed, not by any other consciousness.
यदा चिन्मात्रम् एवेयं द्रष्टृदर्शनदृश्यदृक् । तदानुभवनं तत्र सर्वस्य फलितं स्थितम्
When this is nothing but pure consciousness—the observer, the act of seeing, and the seen—then the experience of all is fully established therein.
द्रष्टृदृश्ये न यद्य् एकम् अभविष्यच् चिदात्मके । तद् दृश्यास्वादम् अज्ञास्यन् न द्रष्टेक्षोर् इवोपलः
If the observer and the observed were not one in the essence of consciousness, then the taste of the observed would not be known, just as a stone cannot perceive sight.
चिन्मयत्वाच् चितौ चेत्यं जलम् अप्स्व् इव मज्जति । तेनानुभूतिर् भवति नान्यथा काष्ठयोर् इव
Because of its nature as consciousness, the object of cognition merges into consciousness, just as water merges into water; thus, experience arises—otherwise, it would be like two pieces of wood.
सजातीयैकताभावाद् यथा काष्ठं न चेतति । दारु तद्वद् अपि द्रष्टा दृश्यं नाज्ञास्यद् आजडम्
Just as wood does not perceive because of its sameness, so too the observer does not recognize the observed if it is inert.
यादृक्सत्तानि काष्ठानि तादृग्रूपं स्वचेतनम् । जानन्ति नेतरत् तस्माद् दृश्यचिद्दृश्यचेतनम्
Wood knows only its own kind of existence, not another; likewise, the consciousness of the observed knows only the observed.
महाचिदात्मतैवास्ति जलानिलधराश्मनाम् । नैतेषु स्पन्दबुद्ध्यादि प्राणजीवाद्यभावतः
Only the essence of the great consciousness exists in water, air, earth, and stone; in these, there is no movement, intellect, or life-force, due to the absence of vital energy and living beings.
प्राणबुद्ध्यादयस् सत्तां भावनावशतो गताः । भावना चिच्चमत्कारस् स यथेच्छम् उदेति च
Vital energy, intellect, and the like attain existence through the power of imagination; imagination is the marvel of consciousness, and it arises as one wishes.
जगत्तया शान्ततया ब्रह्मसत्तावतिष्ठते । पुंस्तयागतयेवात्मा रेतोवटकणीकयोः
The world, through its tranquility, abides in the existence of Brahman; just as the self remains in semen and the seed of the banyan tree.
सर्वाङ्गाणुमयं वीर्यं यो यस्माद् अङ्गतो ऽणुकः । स स तत् तद् भवत्य् अङ्गं वीर्यं च स्वात्मनि स्थितम्
The vital essence, composed of all limbs and atoms, becomes whatever limb or atom it arises from; that vital essence remains established in itself.
ब्रह्म सर्वपराण्वात्म यो यस्माद् अर्थतो ऽणुकः । स स तत् तद् भवेद् वस्तु ब्रह्म ब्रह्मैव तिष्ठति
Brahman, the self of all, from which every object and atom arises, becomes whatever thing arises from it; Brahman always remains Brahman.
द्रव्यम् एव यथा द्रव्यं तिर्यग् ऊर्ध्वम् अधस् तथा । सर्वम् एव तथा ब्रह्म येन तेन यथा तथा
Just as substance is substance, whether across, above, or below, so too all is Brahman, whatever, wherever, and however it may be.
हेमत्वम् एव नान्यत्वं हेम्नो रूपशते यथा । शान्तत्वम् एव शान्तस्य सर्गाहन्त्वगणे तथा
Just as gold remains gold, despite a hundred forms, so too, tranquility alone abides in the tranquil one, amidst the multitude of creation and ego.
पार्श्वस्थस्वप्नमेघोर्जा यथा तव न काश्चन । सर्गप्रलयसंरम्भास् तथा खात्मान एव मे
Just as the energy of a dream-cloud beside you does not affect you, so too, the tumult of creation and dissolution exists only within my own sky-like self.
पङ्कताकल्पिता व्योम्नो या पुत्रकपताकिनी । सा यथा शान्ततामात्रं खम् एवेदं तथा जगत्
Just as the imagined mud-bird in the sky is only sky, so too, this world is nothing but pure tranquility, like space itself.
सङ्कल्पभ्रम एवान्तḫ पुष्टीभूय जगत् स्थितम् । जलावनितलक्लिन्नबीजं कल्प इव द्रुमः
The world persists only through the inner delusion of imagination, like a tree growing from a seed soaked in water and earth.
अनहन्तात्मनो ज्ञस्य सत एव त्व् इवासतः । जरत्तृणलवायन्ते ननु रामाणिमादयः
For the knower whose self is free from ego, the powers of the mind, like atomicity and others, are as insignificant as dry blades of grass, O Rama.
त्रैलोक्ये तन् न पश्यामि सदेवासुरमानुषे । एकरोमांशविश्वस्य यल् लोभाय महात्मनः
In the three worlds—among gods, demons, and humans—I do not see even a single hair's worth of anything that could tempt the great-souled one.
यथातथास्थितस्यापि यत्र तत्र गतस्य च । द्वैतसङ्कल्पसन्देहा न सन्त्य् अधिगतात्मनः
For one who has realized the self, whether remaining as one is or moving anywhere, there are no doubts or notions of duality.
विश्वम् एव नभो यस्य शून्यं सर्वं महात्मनः । कुतẖ कस्य कथं तस्य भवत्व् इच्छा निरात्मनः
For the great-souled one whose universe is only space, all is void; how, for whom, and in what way could desire arise in one without self?
शान्ताशेषविशेषस्य निरेषणविशेषिणः । सत्ताम् असत्तासदृशीं क आकलयितुं क्षमः
Who is able to discern existence, which resembles nonexistence, in one who is tranquil and devoid of all distinctions, and whose nature is free from all searching?
मारैर् न किञ्चिन् म्रियते जीवैẖ किञ्चिन् न जीवति । शुद्धसंविन्मयस्यास्य समलोकस्य खस्य च
Nothing dies by the agents of death, and nothing lives by the agents of life; for this pure, consciousness-made world, and the sky as well.
मिथ्या लोकस्य कचतो भ्रान्ती मरणजन्मनी । असत्य् अपि भ्रान्तिभाजि मृगतृष्णानदीतटे
The world is false, like the shell of illusion, with delusions of birth and death; even though unreal, it is subject to delusion, like a mirage on the riverbank.
सम्यक्परीक्षितं यावन् न भ्रान्तिर् न परीक्षकः । न नाम जन्ममरणे केवलं शान्तम् अव्ययम्
As long as there is proper inquiry, neither delusion nor the inquirer exists; there is no such thing as birth or death, only the peaceful and imperishable.
दृश्याद् यो विरतिं यात आत्मारामश् शमं गतः । स सन्न् एवासदाभासḫ परितीर्णभवार्णवः
He who has withdrawn from the visible, who delights in the Self and has attained tranquility, though existent, appears as nonexistent, having crossed the ocean of becoming.
दीपनिर्वाणनिर्वाणम् अस्तङ्गतमनोमतिम् । आत्मन्य् एव शमं यातं सन्तम् एवामलं विदुः
The cessation of the lamp and its extinction, the disappearance of mental activity—those who know call the peace attained in the Self alone truly pure.
आबुद्ध्यादि जगद् दृश्यं यस्मै न स्वदते स्वतः । आकाशस्येव शान्तस्य तम् आहुर् मुक्तम् उत्तमाः
To whom the world, from intellect onward, does not appeal by itself—like the tranquil sky—the best among the liberated call him free.
अहम् अस्त्य् अविचारेण विचारेणाहम् अस्ति नो । अभावाद् अहमर्थस्य क्व जगत् क्व च संसृतिः
By lack of inquiry, 'I am' exists; by inquiry, 'I am' does not exist; when the sense of 'I' is absent, where is the world, and where is transmigration?
संवित्संवेदनाद् एव बुद्ध्याद्याकारवत् स्थितम् । रूपालोकमनोरूपं जगद् वेत्ति विदम्बरम्
By consciousness and awareness alone, established as forms like intellect and others, the world—appearing as shapes, sights, and mental images—is known as a display.
सर्वार्थशान्तमनसस् सतस् सर्वात्मनस् तव । सर्वथा सर्वदा सार्वं सर्वम् आचरणं शिवम्
For you, whose mind is peaceful and whose being is all-pervading, always and everywhere, in every way, all actions are auspicious.