भ्रान्तिशान्तौ विमुक्तस्य विनिर्वाणस्य विश्वता । यथा स्थितैव गलिता विद्यते च यथास्थितम्
When confusion is stilled, for the liberated and extinguished, the universe remains as it is, yet has faded away, and exists just as it stands.
निर्दग्धतृणभस्माली क्वापि याति यथानिलैः । सतां स्वभावविश्रामैẖ क्वापि याति तथा जगत्
Just as the ashes of burnt grass are carried away somewhere by the wind, so too the world is carried away somewhere by the natural repose of the wise.
जगद् ब्रह्मपदार्थस्य सन्निवेशस् स तूत्तमः । ब्रह्मशब्दार्थरूपात्मा न जगच्छब्दकार्थभाक्
The world is the arrangement of the meaning of the state of Brahman, and that is supreme; its essence is the meaning of the word 'Brahman,' not the meaning of the word 'world.'
नवजातस्य बालस्य पदार्था यादृशा इमे । विदुषस् तादृशा एव तिष्ठतẖ क्षीणवासनम्
For a newborn child, objects are as they are; for the wise, whose desires have faded, they remain just so.
या निशा सर्वभूतानां तस्यां जागर्ति संयमी । यस्यां जाग्रति भूतानि सा रात्रिḫ पश्यतो मुनेः
That night in which all beings sleep, the disciplined one remains awake; the night that beings are awake in is night for the sage who sees.
स्थितम् एव विरामाय जाग्रज् ज्ञस्य सुषुप्तवत् । चित्रावलोकिन इव जाग्रत्य् अस्य रसैषणाः
For the knower, what is established is for cessation; he is awake as if in deep sleep. Like one viewing a spectacle, he is awake, but his pursuit of pleasures is ended.
जात्यन्धरूपानुभवसमं भुवनवेदनम् । भ्रान्तप्रायम् असद्रूपं ज्ञस्य भाति न भाति च
The perception of the world is like the experience of someone born blind; to the knower, it appears and does not appear, mostly as an unreal form, a delusion.
विमूढबुद्धं त्रिजगद् विबुद्धविषयं न सत् । विबुद्धबुद्धं त्रिजगद् विमूढविषयं न सत्
What is grasped by an ignorant mind is not real for the awakened; what is grasped by the awakened mind is not real for the ignorant.
स्वप्ने स्वप्नतया ज्ञाते रूपालोकमनẖक्रियाः । न स्वदन्ते यथा तद्वज् जाग्रत्स्वप्ने स्फुरन्तु मा
Just as, in a dream, the forms, lights, and actions are known as dream-like and do not truly affect the dreamer, so too let waking and dream states arise or not—they do not touch the Self.
निर्विभागस् समाश्वस्तो निरोधं परम् आगतः । आशीतलान्तẖकरणो निर्वाणो ज्ञो ऽवतिष्ठते
Established in undivided peace, having reached the highest restraint, with the mind cooled within, the knower abides in liberation.
तज्ज्ञस्याक्लिष्टमुक्तस्य समं ध्यानं विना स्थितिः । निम्नं विनेव तोयस्य न सम्भवति काचन
For one who knows, who is untroubled and free, abiding without meditation is impossible—just as water cannot remain without a downward slope.
अर्थ एव मनस्कारो मन एवार्थरञ्जनम् । एक एवैष आभासस् सबाह्याभ्यन्तरात्मकः
Object is merely mental attention; mind is merely the coloring of objects. This single appearance is both inner and outer in nature.
आसमुद्रं नदीवाहशतसङ्गमयात्मकम् । यथैकश्लेषपिण्डात्म नयत्य् अम्बु तरङ्गितम्
Just as the waters of many rivers, joined together, flow as one mass to the ocean, so too does all experience move as a single wave from a unified source.
सबाह्याभ्यन्तराकारम् अर्थानर्थमयात्मकम् । मन एव स्फुरत्य् अर्थनिर्भासं व्याततं तथा
The mind alone, with forms both external and internal, consisting of both objects and non-objects, shines forth, manifesting all appearances in this way.
नास्त्य् अर्थमनसोर् द्वित्वं यथा जलतरङ्गयोः । एकाभावे द्वयोश् शान्तिḫ पवनस्पन्दयोर् इव
There is no real duality between object and mind, just as there is none between water and its waves; when both are absent, there is peace, like the stillness when the wind ceases to stir.
नूनम् एकोपशान्त्यैव निस्सारे परमार्थतः । एकत्वाद् अर्थमनसी समम् एवाशु शाम्यतः
Indeed, by the quieting of either one, in essence devoid of substance, both object and mind swiftly come to rest together, due to their unity.
अर्थस् सङ्कल्परूपात्मा नेहितव्यो विजानता । मनश् च सम्यग्ज्ञानेन शान्तिर् एवं भवेत् तयोः
The object, being of the nature of thought-formation, should be understood as such; and through true knowledge, the mind too becomes peaceful—thus, tranquility arises for both.
अनष्टे नश्यतश् चैव ज्ञस्यार्थमनसी स्वतः । मृण्मये द्विषति ज्ञानाद् द्विषद्भावभये यथा
For the knower, object and mind are inherently unaffected by appearance or disappearance, just as, through knowledge, the fear of a snake vanishes when it is known to be only a rope of clay.
यथासंस्थं स्थिते एव ज्ञस्यार्थमनसी सदा । किम् अप्य् अपूर्वम् एवान्यत् सम्पन्ने ऽभावरूपिणी
For the knower, object and mind always remain as they are; yet, when the unreal is realized as fulfilled, something altogether new and unique appears, taking the form of absence.
सञ्चितार्थजगज्जालो ऽप्य् अज्ञो ज्ञविषये ऽप्य् असन् । पार्श्वसुप्तनरस्वप्न इव क्षीवाग्रयक्षवत्
Even the accumulated web of objects and the world is, for the ignorant, non-existent in the field of the knower—like the dreams of a sleeping man beside another, or like the visions of a weary, fevered person.
ज्ञस्य साज्ञं जगन् नास्ति धीरस्येव पिशाचधीः । ज्ञम् अज्ञो भावयत्य् अज्ञं स्वभावं सर्वगं विदुः
For the knower, the world is not real, just as a wise person does not share the delusions of a madman; the ignorant imagine the knower, but the wise know ignorance as their own inherent nature, pervading all.
मनश्शब्दार्थरहितं विभागान्तविवर्जितम् । बोधवारि मनो विद्धि तरङ्गम् इव निर्मलम्
Know the mind to be free from word and object, devoid of any division or end; mind is like a pure wave in the water of awareness.
क्व सम्भवत एवातẖ के वार्थमनसी किल । निरर्थकैव विद्भ्रान्तिस् स्वभावमयम् आस्यताम्
Where could origination possibly arise, and who indeed are these so-called objects and minds? Let this delusion, which is inherently meaningless, subside into its own nature.
शुद्धबोधस्वभावस्थैर् आकाशैर् इव शारदैः । जाग्रत्स्वप्नसुषुप्तान्तैर् मनस्त्वं नानुभूयते
Just as the autumn sky remains untouched by clouds, so too, you—the pure awareness by nature—are not affected by waking, dreaming, or deep sleep states of mind.
विधूयानन्तनानात्वम् असम्भवम् अनामये । ज्ञेयं रज इवाशेषं स्वभावे तिष्ठ चिद्घने
Having cast off the endless diversity, impossibility, and affliction, know all that is to be known as like dust; abide in your own nature, which is pure consciousness.
ज्ञप्तिर् एवान्तरं बाह्यं चार्थत्वम् अधितिष्ठति । बीजं शाखाफलानीव क्वातो ऽर्थमनसी वद
Cognition alone assumes the forms of inner and outer objects, just as a seed becomes branches and fruits; tell me, where then are objects and mind truly found?
ज्ञेयासम्भवतो ज्ञप्तिर् अप्य् अनाख्यं पदं गता । शान्ताशेषविशेषात्मा तेन शेषो ऽसि सन् स्वभाः
When objects are impossible, even cognition reaches an indescribable state, whose essence is the complete stillness of all distinctions; thus, you remain as pure radiance.
अर्थ एव मनस्कारस् स चाभावात्मको भ्रमः । मन एवार्थसंस्कारस् स चाभावात्मको भ्रमः
Object is merely a mental impression, and that is a delusion whose essence is nonexistence; mind is merely an impression of objects, and that too is a delusion whose essence is nonexistence.
सर्वात्मत्वाद् अजस्यैतद् अपकारणकं मनः । भ्रमानुभवतो ऽर्थश् च मिथ्यैवास्तीव भासते
Because the unborn Self is all, this mind is without real cause; and through the experience of delusion, the object too appears as if real, though it is false.
अकारणकम् एवार्थनिर्भासं भासते मनः । विद्युद्विलसिताकारम् अस्थिरं तरलायते
The mind appears to manifest objects without any real cause; it is unsteady and flickering, taking the form of a lightning flash.