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He who has withdrawn from the visible, who delights in the Self and has attained tranquility, though existent, appears as nonexistent, having crossed the ocean of becoming.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.
यत् करोषि यद् अश्नासि यज् जुहोषि ददासि यत् । यच् च पश्यसि हंस्य् एषि तत् सर्वं शिवम् अव्ययम्
Whatever you do, whatever you eat, whatever you offer, give, see, abandon, or seek—all of it is auspicious and imperishable.
यद् अहम् यत् त्वम् आशा यद् यत् क्रियाकालखादयः । यल् लोकालोकगिरयस् तच् चिद्व्योम शिवं ततम्
Whatever is 'I', whatever is 'you', whatever is hope, whatever are actions, times, and their divisions, whatever are worlds, realms, and mountains—all this is pervaded by the auspicious sky of consciousness.
यद् रूपलोकमननं यत् कालत्रितयं जगत् । यज् जरामरणार्त्यादि तन् महाचिन्नभश् शिवम्
Whatever is form, realm, thought, whatever is the threefold time, the world, whatever is old age, death, suffering, and so on—all that is the great, auspicious sky of consciousness.
निर्विवित्सो निराभासो निरिच्छो निर्मना मुनिः । भूत्वा निरात्मा निर्वाणस् तिष्ठ सन्तिष्ठसे यथा
Become a sage, free from desire, appearance, longing, and mind; being without self, established in nirvana, remain as you are.
गतेच्छामननं शान्तम् अनन्तस्स्थम् अभावनम् । व्यवहारो ऽस्तु ते मा वा स्पन्दास्पन्दैर् यथानिलः
Let your conduct be, or not be, as you wish, with or without movement, like the wind—when desire and thought have ceased, peaceful, infinite, and without conception.
निर्वासना निष्कलना शान्ता पुरुषतास्तु ते । शास्त्रेण यन्त्रवाहेन वाह्या दारुमयी यथा
Let your person be tranquil, without impressions, without divisions; let it be peaceful, as if moved by scripture or mechanism, like a wooden figure.
भूतालोको ऽस्तु मान्तस् ते स चास्नेहस्य बाह्यगः । अनिर्देश्यपरालोकश् चित्रदीपवद् आस्यताम्
Let the world of elements remain outside you, and let it be external to one who is without attachment; let the indescribable other world be as it is, like a wondrous lamp.
निर्वासनस्य विरसस्य निरेषणस्य शास्त्राद् ऋते क इव वित्त्वविनोदहेतुः । शास्त्रार्थसञ्चलनम् अप्य् अलम् अस्य तस्य संवेदनेष्व् अनभिसन्धिम् अतẖ खरूपम्
For one without desires, without taste, without seeking, except for scripture, what purpose is there in the pursuit of knowledge or pleasure? Even the stirring of scriptural meaning is enough for him, for in his awareness there is no ulterior motive, thus it is of a coarse nature.
सञ्जातकृत्रिमक्षीणसंसृतिप्रत्ययḫ पुमान् । असङ्कल्पो न सङ्कल्पं वेत्ति तेनासद् एव सः
A person whose artificial and exhausted notions of transmigration have ceased, who is free from mental constructions, does not know mental constructions; therefore, he is truly non-existent.
श्वासान् म्लानिर् इवादर्शे कुतो ऽप्य् अहम् इति स्थिता । विद् धि साकारणा दृष्टा नश्यत्य् आशु न लभ्यते
Just as fading breath appears in a mirror, so too the sense of 'I' arises from somewhere; know that when its cause is seen, it quickly disappears and cannot be found.
यस्य क्षीणावरणता शान्तसन्देहतोदिता । परमामृतपूर्णात्मा सत्तयैव स राजते
He whose coverings are dissolved, whose doubts are pacified, whose self is filled with the supreme nectar, shines forth by his very being.
सर्वसन्देहदुẖखान्तमिहिकामातरिश्वना । भाति भास्वद्धिया देशस् तेन पूर्णेन्दुनेव खम्
The place where all doubts and sorrows have ended, where the mist is dispelled by the wind, shines with radiant intelligence, just as the sky is filled by the full moon.
विसंसृतिर् असन्देहो लब्धज्योतिर् निरावृतिः । शरदाकाशविशदो ज्ञेनैव ज्ञायते बुधः
Release from involvement, absence of doubt, attainment of inner light, and unobstructedness—these are known by the wise alone, clear as the autumn sky.
निस्सङ्कल्पो निराधारश् शान्तस् स्पर्शात् पवित्रताम् । अन्तश्शीतल आधत्ते ब्रह्मलोकाद् इवानिलः
Free from mental constructions, without support, peaceful, purified by touch, he attains inner coolness, like a breeze from the world of Brahma.
असद्रूपोपलम्भानाम् इयं वस्तुस्वभावता । यत् सर्गवेदनं स्वप्नवन्ध्यापुत्रोपलम्भवत्
This is the essential nature of things: the perception of what is unreal, such as the experience of creation, is like perceiving a dream or the son of a barren woman.
अविद्यमानम् एवेदं जगद् यद् अनुभूयते । असद्रूपोपलम्भस्य सैषा वस्तुस्वभावता
This world, though it is experienced, does not truly exist; this is the essential nature of things—perception of what is unreal.
असत्येष्व् एव संसारेष्व् आस्ताम् अर्थḫ कुतो भवेत् । स्वर्गापवर्गयोश् शब्दाव् एव वन्ध्यासुतोपमौ
Let there be meaning in these unreal cycles of existence—how could there be? Heaven and liberation are only words, like the son of a barren woman.
जगद् ब्रह्मतया सत्यम् अनिर्मितम् अभावितम् । अनिष्ठितं चान्यथा तु नाहं नावगतं च तत्
The world is real only as Brahman: uncreated, unimagined, and unestablished; otherwise, I do not know it, nor is it known.
आत्मस्वभावविश्रान्तेर् इयं वस्तुस्वभावता । यद् अहन्तादिसर्गादिदृश्याद्यनुपलम्भता
This is the essential nature of things when one rests in the nature of the Self: the non-perception of creation, individuality, and all that is seen.
क्षणाद् योजनलक्षान्तं प्राप्ते देशान्तरं त्व् इतः । चेतने तस्य यद् रूपं मार्गमध्ये निरञ्जनम्
When, in an instant, one reaches a distant place, from here to a hundred leagues away, what is the nature of consciousness in the midst of the journey—pure and untainted?