ज्ञप्तिमात्राद् ऋते शुद्धाद् आदिमध्यान्तवर्जितात् । नान्यद् अस्तीति निर्णीतं महाचिन्मात्ररूपिणः
It is established that, apart from pure awareness—free from beginning, middle, and end—there is nothing else for the one whose nature is pure consciousness alone.
तत् कस्यचिच् छिवं शान्तं कस्यचिद् ब्रह्म शाश्वतम् । कस्यचिच् छून्यतामात्रं कस्यचिज् ज्ञप्तिमात्रकम्
To some, it is auspicious and peaceful; to some, it is the eternal Brahman; to some, it is mere emptiness; to others, it is simply pure awareness.
तद् अनन्तात्म चिद्रूपं चेत्यताम् एव भावयत् । स्वसंस्थम् एव ज्ञेयत्वम् अवगच्छति चिन्तया
That infinite self, of the nature of consciousness, is imagined as the object of knowledge; but by reflection, one realizes that knowledge is established only in oneself.
नास्ति सत्तां विना वायोर् यथा स्पन्देषु कारणम् । तथा महाचितो ऽच्छायास् सर्गसंवित्तिवृत्तिषु
Just as air has no cause for its movements apart from its own existence, so too, in the pure radiance of great consciousness, the functions of creation and perception arise.
नित्यं सत्त्वम् असत्त्वं वा हेतुर् अन्यानपेक्षणात् । इत्य् अत्रार्थे ऽभविष्यत् सद् द्वित्वैकत्वास्तितावशात्
Whether existence or non-existence is constant, it is so because its cause does not depend on anything else; in this matter, the reality of duality or unity arises only due to the necessity of asserting being.
को ऽत्र कल्पयिता द्वित्वम् एकत्वं वा महाम्बरे । विष्वग् विश्वम् अपारैका परमाकाशकोशता
Who, in this vast expanse, could posit duality or unity? The all-pervading universe is boundless, a single supreme space, a sheath of the highest ether.
यथा स्पन्दानिलद्वित्वशब्द एव न वास्तवः । विश्वविश्वेश्वरद्वित्वं तथैवासन्मयात्मकम्
Just as the duality of vibration and wind exists only as a word and not in reality, so too the duality of the universe and its Lord is merely of the nature of thought-constructs.
सद् एवासम्भवद्द्वित्वं महाचिन्मात्रकं तु यत् । विश्वाभासं तद् एवेदं न विश्वं सन् न विश्वता
True existence cannot have duality; what is pure consciousness alone appears as the universe—this is not truly the world, nor is there world-ness.
देशकालादिसत्त्वेन कदाचिद् धेम्नि सत्यता । कटकत्वस्य भिन्नस्य विश्वस्य न तथा परे
Sometimes, due to the reality of space, time, and such, the distinctness of a bracelet in gold may seem real; but for the universe, which is separate, it is not so in the ultimate sense.
द्वित्वैक्यासम्भवे चात्र कार्यकारणता कुतः । स्याच् चेत् तत् कल्पनामात्रम् एवैतन् नान्यवस्तुता
If duality and unity are impossible here, how can there be cause and effect? If it seems to exist, it is only an imagined construct, not any real substance.
शून्यता नभसीवात्र द्रवत्वम् इव वाम्भसि । खे खतेवाप्य् अभिन्नैव किलास्ति जगदादिता
Emptiness here is like the sky, liquidity is as in water; just as space is not different from a pot, so too the origin of the world truly remains undivided.
यद्रूपं ब्रह्म तद्रूपं जगत् क्वात्र द्वितैकते । यद्रूपं व्योम तद्रूपम् एव शून्यं किलाखिलम्
Whatever form Brahman has, that is the form of the world; where, then, is duality or unity here? Whatever form space has, emptiness everywhere is truly just that.
एकात्मनि तते स्वच्छे चिन्मात्रे सर्वरूपिणि । शिलापुत्रकसेनायां पाषाणत्व इव स्थिते
When established in the one Self, pure, consciousness alone, which assumes all forms, it is like the stoniness present in an army of stone dolls.
कार्यकारणवैचित्र्यं कथं सम्भवति क्व वा । कथम् अव्योमता व्योम्नि द्वितीयासम्भवाद् भवेत्
How and where could the diversity of cause and effect arise? How could the quality of being space exist in space, when a second does not arise?
प्रतिभात्मैव भारूपो भाति सर्गो महाचिति । पुत्रिकेवोपलोत्कीर्णा तन्मयत्वात् तदात्मकः
The creation appears as a mass of objects only in the consciousness that reflects it, just as a doll carved from stone is nothing but stone, being of that nature.
साधोर् यथास्थितस्यैवं बुद्ध्वा विश्वं प्रलीयते । काष्ठमौनदशाभासं तत्सारम् अवशिष्यते
Thus, when the sage realizes this while remaining as he is, the universe dissolves, and what remains is the essence, resembling the state of wooden silence.
यथा निमीलिताक्षस्य रूपालोकमनोभ्रमः । स्वप्ने जाग्रत्य् अनग्रस्थो ऽप्य् असन्न् एवास्ति भावनात्
Just as the perception of forms and lights by one with closed eyes is a mental illusion, so too in dream or waking, what is not truly grasped exists only through imagination.
भावनोपशमं कृत्वा शिलीभूय यथास्थितम् । अशिलीभूतम् एवान्तस् स्वभावे समम् आस्यताम्
By bringing imagination to rest, becoming firm and unmoving as stone, remain inwardly unformed, abiding equally in your own nature.
स्वविवेकोपहारेण यथाप्राप्तार्थपूजनैः । बोधाय पूज्यतां बुद्ध्या स्वो भावḫ परमेश्वरः
By the offering of your own discernment and by honoring what comes as it comes, let your own nature, the supreme Lord, be worshiped by the mind for the sake of awakening.
विवेकपूजितस् स्वात्मा सद्यस् स्थानवरप्रदः । रुद्रोपेन्द्रादिपूजात्र जरत्तृणलवायते
When one's own Self is worshiped with discernment, it immediately grants the highest state; here, worship of Rudra, Upendra, and others is like honoring dry grass and chaff.
विचारशमसत्सङ्गबलिपुष्पैकपूजितः । सद्यो मोक्षकरस् साधोस् स्वात्मैव परमेश्वरः
The self, worshipped only with the flowers of inquiry, tranquility, and noble association, instantly grants liberation to the virtuous; it alone is the supreme Lord.
सत्यालोकनमात्रैकपूजितो ऽनुत्तमार्थदः । यत्रास्त्य् आत्मेश्वरस् तत्र मूढẖ को ऽन्यं समाश्रयेत्
When the self-Lord is worshipped solely by the act of perceiving truth, it bestows unsurpassed meaning; where the self-Lord exists, what fool would seek refuge elsewhere?
सत्सङ्गशमसन्तोषविवेकैḫ पूजितात्मनः । शिरीषकुसुमायन्ते शस्त्राहिविषवह्नयः
For one who worships the self with noble association, tranquility, contentment, and discernment, weapons, snake venom, and fire become as harmless as silk tree flowers.
देवार्चनतपस्तीर्थदानान्य् अतिकृतान्य् अपि । भस्मायन्ते निरर्थत्वाद् अविवेकहतात्मनाम्
Even excessive acts of deity worship, austerity, pilgrimage, and charity turn to ashes, lacking purpose, for those whose selves are harmed by lack of discernment.
एतान्य् अपि विवेकेन क्रियन्ते सफलानि चेत् । विवेक एव तत् कस्मात् स्फुटम् अन्तर् न साध्यते
If these acts are performed with discernment, they indeed bear fruit; so why is discernment itself not clearly cultivated within?
यथाभूतार्थविज्ञानाद् वासनोपरमे पदे । यत्नो विवेकशब्दाख्यो भवत्य् आत्मप्रसादतः
Through knowledge of things as they truly are and cessation of mental impressions, effort known as discernment arises from the clarity of the self.
तथा तथा विवेको ऽन्तर् वृद्धिं नेयश् शमामृतैः । यथा यथा पुनश् शोषम् उपयाति न विभ्रमैः
Thus, discernment within should be nourished by the nectar of tranquility, so that, as it grows, it dries up error and does not increase confusion.
देहसत्ताम् अनादृत्य यथाभूतार्थदर्शनात् । लज्जां भयं विषादेर्ष्ये सुखं दुẖखं त्यजेत् समम्
Disregarding the existence of the body and seeing things as they truly are, one abandons shame, fear, poison, envy, pleasure, and pain equally.
जगदादि शरीरादि नास्त्य् एवादौ कुतो ऽद्य तत् । कार्यं चेत् कारणस्यैतत् तथापि ब्रह्ममात्रकम्
In the beginning, neither the world nor the body existed, so how could they exist now? Even if they are considered effects, their cause is only Brahman.
प्रतिभामात्रम् एवाच्छं न तु ज्ञप्तिर् घटादिवत् । ज्ञानात्मिकैव प्रतिभा ज्ञप्तिर् एवाखिलं ततः
It is only pure appearance, not cognition like a pot and such; appearance is itself of the nature of knowledge, and thus all is only cognition.