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.
मूर्तो यथा स्वसदृशैẖ करोत्य् अवयवैẖ क्रियाः । आत्मभूतैस् तथा भूतैश् चिदाकाशम् अकर्तृ सत्
Just as a tangible object acts through its own similar parts, so too the space of consciousness, though non-acting, operates through elements that arise from itself.
आत्मस्थाद् अहम् इत्यादिर् अस्मदादेर् असंसृतेः । शब्दो ऽर्थभावमुक्तो ऽयं पटहाद् इव जायते
From the Self arises the notion of 'I' and similar expressions, but for us there is no involvement; this word arises devoid of real substance, just as a sound comes from a drum.
यद् भ्रान्तं प्रेक्षया नास्ति तन् नास्त्य् एव निरन्तरम् । जगद्रूपम् अरूपात्म ब्रह्म ब्रह्मणि संस्थितम्
That which is seen in delusion does not truly exist; it never exists at all. The world-form, established in formless Brahman, is Brahman alone.
येषाम् अस्ति जगत्स्वप्नस् ते स्वप्नपुरुषा मिथः । न सन्त्य् आत्मनि मिथ्याङ्गा नास्मास्व् अम्बरपुष्पवत्
Those for whom the world-dream exists are like dream-figures to each other; in the Self, these false limbs do not exist, just as flowers do not exist in the sky.
मयि ब्रह्मैकरूपं ते शान्तम् आकाशकोशवत् । वायौ स्पन्दैर् इवाभिन्नैर् व्यवहारश् च तैर् मयि
For me, they are of the one form of Brahman, peaceful like the ether within a jar; their dealings with me are undivided, like movements in the wind.
अहं तु सन्मयस् तेषां स्वप्नस् स्वप्नवताम् इव । ते तु नूनम् असन्तो मे सुषुप्ते स्वप्नका इव
But I am the reality for them, as the dream is for dreamers; yet truly, they do not exist for me, like dream-figures in deep sleep.
तैस् तु यो व्यवहारो मे तद् ब्रह्म ब्रह्मणि स्थितम् । ते यत् पश्यन्ति पश्यन्तु तत् तैर् अलम् अलं मम
Whatever dealings they have with me, that is Brahman established in Brahman; let them see what they see—that is enough for them, and enough for me.
अहम् आत्मनि नैवास्मि ब्रह्मसत्तेयम् आतता । त्वदर्थं समुदेतीव तथारूपैव वाग् इयम्
I do not exist in the Self as a separate entity; this existence of Brahman is all-pervading. For your sake, it seems to arise, and in that way, this very speech appears.
अनिरुद्धस्य रुद्धस्य शुद्धसंविन्मयात्मनः । न भोगेच्छा न मोक्षेच्छा हृदि स्फुरति तद्विदः
For one whose nature is pure consciousness, unrestrained and unconfined, neither the desire for enjoyment nor the desire for liberation arises in the heart.
स्वभावमात्रायत्ते ऽस्मिन् बन्धमोक्षक्रमे नृणाम् । कदर्थनेत्य् अहो मोहाद् गोष्पदे ऽप्य् उदधिभ्रमः
In this process of bondage and liberation, which is governed solely by inherent nature, how astonishing it is that, out of delusion, people imagine an ocean even in a cow’s hoofprint.