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.
यत्रादित्यो भवेत् तत्र यथालोकस् तथा भवेत् । परं विषयवैरस्यं यत्र तत्र प्रबुद्धधीः
Wherever there is the sun, there is light; in the same way, wherever there is supreme detachment from sense-objects, there is the awakened mind.
अकर्तृकर्मकरणम् अदृश्यद्रष्टृदर्शनम् । जगद् अग्राह्यम् अस्फारम् अभित्तौ चित्रम् उत्थितम्
Action, agent, and instrument are absent; the seer, seeing, and the seen are invisible; the world is ungraspable, unbounded, a marvel arisen on the unbroken reality.
न चोत्थितं किञ्चन वा शान्ते शान्तं तथा स्थितम् । अनामयं परं ब्रह्म सत्यम् अव्ययम् एव तत्
In the peaceful, nothing arises nor is there anything at rest; that is the supreme, undisturbed, true, imperishable Brahman, free from all affliction.
चिच्चमत्कारमात्रात्मकल्पनारङ्गरञ्जनाः । सङ्ख्यातुं केन शक्यन्ते खे जगच्चित्रपुत्रिकाः
Who can count the painted scrolls of the world in space—these are but displays of consciousness, mere imagined scenes colored by wonder.
रसभावविकाराढ्यं नृत्यन्त्यो ऽभिनयैर् नवैः । परमाणुं प्रति प्रायẖ खे स्फुरन्त्यो ऽम्बरात्मिकाः
Adorned with changing moods and emotions, dancing with ever-new gestures, these etheric forms shimmer toward each atom, their essence being the sky itself.
सर्वर्तुशेखरधरा दिग्बाहुलतिकाकुलाः । पातालपादलतिका ब्रह्मलोकशिरोधराः
They are garlanded with all the seasons, their arms the directions entwined like vines, their roots in the netherworld, their heads crowned by the realm of Brahma.
चन्द्रार्कलोलनयनास् तारोत्करतनूरुहाः । सप्तलोकाङ्गलतिकाḫ परितो ऽच्छाम्बराम्बराः
With eyes that move like the moon and sun, their bodies bristling with stars, these are the fingers of the seven worlds, all around shining with pure, sky-like radiance.
द्वीपाम्बुराशिवलया लोकालोकाद्रिमेखलाः । भूतभावचलज्जीवाḫ प्रवहत्प्राणमारुताः
Encircled by continents and oceans, girdled by the Lokāloka mountain, filled with living beings that move and change, they are animated by the ever-flowing breath of life.
वनोपवनविन्यासहारकेयूरभूषिताः । पुराणवेदवचनाẖ क्रियाफलविलोचनाः
Adorned with the ornaments of forests and groves, their speech is the words of the ancient scriptures and Vedas, their vision fixed on the fruits of action.
त्रिजगत्पुत्रिकानृत्तं यद् इदं दृश्यते पुरः । ब्रह्मवारिद्रवत्वं तत् तद् ब्रह्मानिलचोपनम्
This dance of the daughters of the three worlds, which is seen before us, is the liquidity of Brahman, and its movement is the play of the wind of Brahman.