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?
अस्पन्दवातसदृशं खकोशाभाच्छचिन्मयम् । अचेत्यं शान्तम् उदितं लताविकसनोपमम्
It is like unmoving wind, like the sky within a jar, made of consciousness, ungraspable, peaceful, arisen like the blossoming of a vine.
सर्वस्य वस्तुजातस्य तत् स्वभावं विदुर् बुधाः । सर्वोपलम्भो गलति तत्रस्थस्य विवेकिनः
The wise know this as the nature of all things; for one established there with discernment, all perception falls away.
सुषुप्ते स्वप्नधीर् नास्ति स्वप्ने नास्ति सुषुप्तधीः । सर्गनिर्वाणयोर् भ्रान्ती सुषुप्तस्वप्नयोर् इव
In deep sleep, the mind of dreams does not exist; in dreams, the mind of deep sleep is absent. The confusion between creation and dissolution is just like that between deep sleep and dreams.
भ्रान्तिर् वस्तुस्वभावो ऽसौ न स्वप्नो न सुषुप्तता । न सर्गो न च निर्वाणं सत्यं शान्तम् अशेषतः
This confusion is merely the nature of things; it is neither dream nor deep sleep, neither creation nor dissolution. What is true is utterly peaceful.
भ्रान्तिस् त्व् असन्मात्रमयी प्रेक्षिता चेन् न लभ्यते । शुक्तिरुप्यम् इवासत्यं किल सम्प्राप्यते कथम्
If this confusion, which is made only of non-being, is examined, it is not found; how can something unreal, like silver in a shell, ever be attained?
यन् न लब्धं च तन् नास्ति तेन भ्रान्तेर् न सम्भवः । स्वभावाद् उपलम्भो ऽन्यो नास्ति कश्चन कस्यचित्
What is not obtained does not exist; therefore, confusion cannot arise. Apart from its own nature, there is no other perception for anyone.
स्वभाव एव सर्वस्मै स्वदते किल सर्वदा । अनानैव हि नानेव किं वादैस् स विभाव्यताम्
One's own nature always delights everyone at all times. It is not many, nor is it divided; why should it be discussed with arguments?
अस्वभावे महद् दुẖखं स्वभावे केवलं शमः । इति बुद्ध्या विचार्यान्तर् यद् इष्टं तद् विधीयताम्
Great suffering arises from what is not one's nature; in one's own nature, there is only peace. Thus, after considering with reason, let what is desired be done.
सूक्ष्मे बीजे ऽस्त्य् अगस् स्थूलो दृष्टम् इत्य् उपपद्यते । शिवे ऽमूर्ते जगन् मूर्तम् अस्तीत्य् उत्तमसङ्कथा
In the subtle seed, there is the gross tree; this is observed and accepted. In Shiva, the formless, the world is manifest; this is the highest teaching.
रूपालोकमनस्कारबुद्ध्यहन्तादयḫ परे । स्वरूपभूतास् सलिले द्रवत्वम् इव खात्मकाः
Forms, perceptions, intentions, intellect, ego, and the rest are supreme; being of their own nature, they are like fluidity in water, having the nature of space.