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.
अभावसाधने मोक्षे भावोपशमरूपिणि । न धनान्य् उपकुर्वन्ति न मित्राणि न च क्रियाः
When liberation is attained through the realization of absence and the quieting of all phenomena, neither wealth, nor friends, nor actions are of any assistance.
तैलबिन्दुर् भवत्य् उच्चैश् चक्रम् अप्पतितो यथा । तथाशु चेत्यसङ्कल्पे स्थिता भवति चिज् जगत्
Just as a drop of oil rises high and a wheel moves when it touches water, so too, when the thought of objects is established, consciousness swiftly becomes the world.
जाग्रति स्वप्नवृत्तान्तस्थितिर् यादृग्रसा स्मृतौ । तादृग्रसाहन्त्वजगज्जालसंस्था विवेकिनः
As the state of dream persists in memory during waking, so too, for the discerning one, the web of the world and the sense of 'I' remain only as impressions.
तेनैवाभ्यासयोगेन याति तत् तनुतां तथा । यथा नाहं न संसारश् शान्तम् एवावशिष्यते
Through repeated practice in this way, that state becomes subtle, so that neither 'I' nor 'world' remain, and only peace is left.
यदा यदा स्वभावार्कस् स्थितिम् एति तदा तदा । भोगान्धकारो गलति न सन्न् अप्य् अनुभूयते
Whenever the sun of one's true nature attains its own state, then the darkness of enjoyment disappears, and even what is not real is not experienced.
सो ऽयम् अहन्तारहितस् स्फुरति सृतौ भवति भासते च तथा । बुद्ध्यादिकरणनिकरो यस्माद् दीपाद् इवालोकः
Thus, this self devoid of ego shines forth, arises in creation, and radiates; just as light comes from a lamp, so the multitude of instruments like intellect and mind are illuminated by it.
रूपालोकमनस्कारबुद्ध्यादीन्द्रियवेदनम् । स्वरूपं विदुर् अम्लानम् अस्वभावस्य वस्तुनः
The perception of form, sight, attention, intellect, and the senses is known as the unwithering essence of the thing that is without inherent nature.
अस्वभावतनुत्वेन स्वभावस्थितिशान्तता । यदोदेति तदा सर्गो भ्रमाभḫ प्रतिभासते
When, due to the insubstantiality of its nature, there arises the peaceful abiding in one's own nature, then creation appears merely as an illusion.
यदा स्वभावविश्रान्तिस् स्थितिम् एति शमात्मिका । जगद् दृश्यं तदा स्वप्नस् सुषुप्त इव शाम्यति
When the mind, resting in its own nature, attains a state of peace, then the visible world subsides like a dream in deep sleep.
भोगा भवमहारोगा बन्धवो दृढबन्धनम् । अनर्थायार्थसम्पत्तिर् आत्मनात्मनि शाम्यताम्
Pleasures are the great disease of existence; relatives are strong bonds; the acquisition of wealth leads to misfortune—may all these subside within the Self, in the Self.
अस्वभावात्मता सर्गस् स्वभावैकात्मता शिवः । भूयतां परमव्योम्ना शाम्यतां मेह ताम्यताम्
Let creation be recognized as having the nature of non-nature; let auspiciousness be the oneness of true nature; may all this dissolve in the supreme space, and may this torment cease.
नात्मानम् अवगच्छामि न दृश्यं न जगद्भ्रमम् । ब्रह्म शान्तं प्रविष्टो ऽस्मि ब्रह्मैवास्मि निरामयः
I do not perceive myself, nor the seen, nor the illusion of the world; I have entered the peaceful Brahman—I am Brahman alone, free from affliction.
त्वम् एव पश्यसि त्वत्त्वं मत्त्वशब्दार्थजृम्भितम् । पश्यामि शान्तम् एवाहं केवलं परमं नभः
You alone perceive your own self, manifesting as the meaning of the words 'you' and 'I'; I perceive only the peaceful, infinite sky.
ब्रह्मण्य् एव पराकाशे रूपालोकमनोमयाः । विभ्रमास् तव सञ्जाताẖ कल्पस्पन्दा इवानिले
In Brahman alone, in the supreme space, your illusions—made of form, sight, and mind—arise, like the vibrations of imagination in the wind.
ब्रह्मात्मा वेत्ति नो सर्गं सर्गात्मा ब्रह्म वेत्ति नो । सुषुप्तो वेत्ति न स्वप्नं स्वप्नस्थो न सुषुप्तकम्
The Self as Brahman does not know creation; the Self as creation does not know Brahman. One in deep sleep does not know the dream, and one in the dream does not know deep sleep.
प्रबुद्धो ब्रह्मजगतोर् जाग्रत्स्वप्नदृशोर् इव । रूपं जानाति वारूपं जीवन्मुक्तḫ प्रशान्तधीः
Just as one awake knows both the waking and dream states, so the one awakened to Brahman, with a mind at peace, knows both form and formlessness—such is the liberated sage.
यथाभूतम् इदं सर्वं परिजानाति बोधवान् । संशाम्यति च शुद्धात्मा शरदीव पयोधरः
He who is awakened knows all this as it truly is; and the pure Self becomes tranquil, like a rain cloud dissolving in autumn.
स्मृतिस्थẖ कल्पनास्थो वा यथाख्यातश् च सङ्गरः । सदसद् भ्रान्ततामात्रं तथाहन्त्वजगद्भ्रमः
Whether established in memory, in imagination, or as described in teaching, the conflict of real and unreal is only delusion—so too is the illusion of 'I' and the world.
आत्मन्य् अपि नास्ति हि या द्रष्टा यस्या न विद्यते कश्चित् । न च शून्यं नाशून्यं भ्रान्तिर् इयं भासते सेति
Even in the Self, there is no seer whose object is anything; nor is it void or not void—this appearance is merely a delusion that seems to shine forth.
अस्वभावस्वभावो ऽयं सर्गो ऽहन्तादिवेदनः । स्वभावैकस्वभावेन निर्वाणीक्रियतां स्वयम्
This creation, the sense of 'I' and so on, has a nature that is without true nature; by the one true nature alone, let liberation be attained by oneself.