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.
त्वं मनस्कारमात्रात्मा संसृतौ विभ्रमायसे । स्वभावैकपरिज्ञानान् नासि नापि भ्रमायसे
You are the very essence of mental attention, wandering in the cycle of existence; yet, through the knowledge of your own true nature, you neither exist as such nor do you wander.
मनस्तैव हि संसार आत्मबोधेन शाम्यति । शुक्तिरुप्यभ्रमाकारो जनो मिथ्यैव ताम्यति
For mind alone is the world-cycle, which subsides through self-knowledge; just as people suffer in vain from the illusion of silver in mother-of-pearl.
अभावभावस् तु परं बोधरूपम् असंसृतिः । निर्वाणाद् इतरा सत्ता दुẖखायाहम् इति भ्रमः
The realization of non-being and being as the supreme form of awareness is freedom from the world-cycle; any other state than liberation is suffering, arising from the delusion 'I am.'
मृगतृष्णाम्बुरूपो ऽहम् असच् छून्यस्वरूपकः । इत्य् एवात्मपरिज्ञानाद् अहम् इत्य् आशु शाम्यति
I am like water in a mirage, my nature is unreal and void; thus, through self-knowledge, the notion 'I am' quickly subsides.
ज्ञात्वा ज्ञानपरो भूत्वा सबाह्याभ्यन्तरार्थताम् । गतं स्वम् अत्यजद् रूपं तरङ्गत्वं यथा पयः
Having known, and becoming devoted to knowledge, one transcends all external and internal objects; having abandoned one's own former form, just as water gives up its wave-ness.
मूलशाखाग्रपर्यन्ता सत्ता विटपिनो यथा । निर्विकारामला ज्ञप्तिर् ज्ञेयान्तैकैव भासते
Just as the existence of a tree, from root to the tip of its branches, is one, so too is pure, changeless awareness, shining as the sole reality up to the limit of what can be known.
यथा योजनलक्षाभम् एकम् एवामलं नभः । एकम् एव तथा ज्ञानं ज्ञेयान्तं भात्य् अखण्डितम्
Just as the stainless sky, stretching for hundreds of leagues, is one and undivided, so too is knowledge—one, undivided, shining up to the limit of what can be known.
शून्यत्वाद् एकम् अमलं यथा सर्वगम् एव खम् । तथैकम् अमलं ज्ञत्वाज् ज्ञानं ज्ञेयदशास्व् अपि
Just as the sky, being empty, is one, pure, and all-pervading, so too is knowledge—one and pure—remaining so even in the various states of what is to be known.
घृतेनात्मा घनीभूय पाषाणीक्रियते यथा । चिता चेत्यतयात्मैव स्वश् चित्तीक्रियते तथा
Just as ghee, when solidified, takes the form of a stone, so too, by the process of conceptualization, consciousness itself becomes the mind.
देशकालं विनैवात्मा बोधाद् बोधेन चित्तताम् । अबुद्धो नीयते न्याय एवम् एवैष सुस्थितः
Without regard to place or time, the self, through awareness or lack of it, assumes the state of mind; the unawakened one is led accordingly—thus is this established.