स्वभावो दृश्यवैरस्यम् एव तत्त्वविदो जनाः । दृश्यस्वदनम् एवाहुर् अतत्त्वज्ञत्वम् उत्तमाः
For those who know reality, the nature itself is distaste for the seen; the wise declare that savoring the seen is ignorance of reality.
अतज्ज्ञस्यैव विषयास् स्वदन्ते न तु तद्विदः । न हि पीतामृतायान्तस् स्वदते कटु काञ्चिकम्
Only one who does not know That finds pleasure in objects, not one who knows; for one whose insides are filled with nectar, bitter liquor is not relished.
वितृष्णस्यात्मनिष्ठत्वाद् एषणात्रयम् उज्झतः । ज्ञस्याप्य् अनिच्छतो ध्यानम् अर्थायातं प्रवर्तते
For one free of craving, established in the Self, who has abandoned the threefold pursuit, even for the knower who has no desire, meditation arises only for a purpose.
बोधस् स्फुरति तृष्णायां सैव यस्य न विद्यते । तस्य स्वं रूपम् उत्सृज्य क्वासौ तिष्ठति कẖ कथम्
Awareness shines when there is craving; for one in whom it does not exist, having abandoned its own form, where does it remain, who, and how?
ज्ञस्यानाधारको ऽध्येयो बोधो नेयत्तया भवेत् । अनन्तो ऽसाव् अतृष्णस्य निर्विभागोदितस् स्वयम्
The knowledge to be realized by the knower is without a support; it arises as awareness to be known. That is infinite, for one without craving, arising of itself, undivided.
अनन्तम् अपतृष्णस्य स्वयम् एव प्रवर्तते । ध्यानं गलितपक्षस्य संस्थानम् इव भूभृतः
The infinite, for one who is free from craving, proceeds by itself; meditation for one whose wings have fallen is like the resting of a mountain.
शुद्धबोधात्मनि ज्ञत्वाद् असमाहिततोदिता । लभ्यते न समिद्धे ऽग्नौ बुकपुष्पम् इव स्थितम्
Knowledge that arises from the pure consciousness of the self, when not concentrated, is not attained—just as a flower placed in blazing fire does not remain.
परं विषयवैतृष्ण्यं समाधानम् उदाहृतम् । आहृतं येन तन् नूनं तस्मै नृब्रह्मणे नमः
Supreme dispassion toward sense objects is called samadhi; salutations to that rare human or sage who has truly attained it.
नूनं विषयवैतृष्ण्ये परिप्रौढिम् उपागते । शक्नुवन्ति निहन्तुं न ध्यानं सेन्द्रास् सुरासुराः
Indeed, when supreme dispassion toward sense objects has fully matured, not even gods with Indra, nor demons, are able to destroy that meditation.
परं विषयवैतृष्ण्यं वज्रध्यानं प्रसाध्यताम् । भेदे विगलिते ज्ञानाद् अन्यानन्दतृणेन किम्
Let supreme dispassion toward sense objects be established as adamantine meditation; when the sense of difference has vanished through knowledge, what use is any other trivial pleasure?
मूर्खस्थो विश्वशब्दार्थो न तज्ज्ञविषयो यथा । तज्ज्ञस्थो विश्वशब्दार्थो न मूर्खविषयस् तथा
The meaning of the word 'world' as held by the ignorant is not the domain of the knower; likewise, the meaning as held by the knower is not the domain of the ignorant.
तज्ज्ञाज्ञयोस् तयोश् चैव स्थितयोर् विश्वयोर् यथा । यत्रैकीभूय कचनं तत्र विश्रम्यतां बुधाः
Just as in the states of both the knower and the ignorant, and in both worlds, wherever unity is realized, there let the wise find rest.
बोधभूमिषु सिद्धानाम् अर्थानां वाविवेकिनाम् । सत्तासत्ते द्वयैक्ये च निर्णीते नेह केनचित्
For the accomplished ones established in the grounds of knowledge, and for those who discern the meaning of things, the question of existence and non-existence, or their unity and duality, is not determined here by anyone.
उपाय एकश् शास्त्रार्थो द्वितीयो ज्ञसमागमः । ध्यानं तृतीयो निर्वाणे श्रेष्ठस् त्व् अत्रोत्तरोत्तरः
The first means is the import of the scriptures; the second is association with the wise; the third is meditation—each superior to the previous, and the highest is nirvana.
जीवादर्शो मिथो रूपं गृह्णात्य् एषां महद् वपुः । जगत्य् उदेति सङ्घट्टाद् अविशेषं समे ऽसमे
The reflection of the individual soul mutually assumes forms among them; this great form arises in the world from their conjunction, indistinguishable in sameness and sameness.
ज्ञातपूर्वापराशेषजगदष्टापदस्थितेः । एकसिद्धौ द्वयोस् सिद्धिर् भोगवैतृष्ण्यदा ययोः
For one who knows all the past and future and the entirety of the world's eightfold states, the accomplishment of one is the accomplishment of both, and for those two, enjoyment and dispassion are given.
मतिवात्या धुतो व्योम्नि दग्धो ज्ञानाग्निनाखिलः । जगत्तूलḫ परे शान्ते न जाने क्वाशु गच्छति
When the mind is swept away, all is burned up in the fire of knowledge, like cotton in the sky; in the supreme peace, I do not know where it goes so swiftly.
चित्राग्निनेव बोधेन तेन जाड्यं न शाम्यति । निर्मूलापि जगद्भ्रान्तिर् येनाशु न विलीयते
Just as with a wondrous fire, by that awareness, dullness is not extinguished; even the rootless delusion of the world does not quickly dissolve by it.
यथाज्ञस्य जगज्ज्ञप्तिर् अपज्ञानात् प्रदीप्यते । तथा ज्ञस्य परिज्ञानात् तदज्ञप्तिḫ प्रदीप्यते
Just as for the ignorant, knowledge of the world is kindled by lack of understanding, so for the wise, by complete understanding, that non-knowledge is illuminated.
तज्ज्ञस्य त्रिजगज्ज्ञप्तिशब्दार्थरहिता स्थिता । यथा स्थिथैव त्रिजगज्ज्ञप्तिश् चित्र इवोदिता
For one who knows That, the knowledge of the three worlds remains devoid of word and meaning, and as it stands, the knowledge of the three worlds appears like a painting.
शून्यत्वेनेव रचिता स्वप्नत्वेनेव निर्मिता । भासते भामयीवाच्छा जगज्ज्ञप्तिर् ज्ञचेतसि
The cognition of the world shines forth as if fashioned from emptiness, as if constructed in a dream, and appears, pure and clear, like a radiant illusion in the knowing mind.
नूनं बोधे विरूढस्य नाहन्ता न जगत्स्थितिः । भासते परमाभासरूपिणẖ काप्य् अवस्थितिः
Truly, when awakening has taken root, there is no sense of 'I' nor any existence of the world; instead, there is a certain state that appears as the highest radiance.
बोधाबोधात्मकं चित्तं भाति शुष्कार्द्रकाष्ठवत् । बोधाद् एकं जगद्भावैर् जाड्यान् नानात्वम् आगतम्
The mind, composed of both awareness and unawareness, appears like dry and wet wood together; from awareness alone arises the existence of the world, but due to dullness, diversity comes about.
मिथो ऽबोधाद् विवदति मैत्रीं भजति बोधतः । य एवास्याधिको भागस् तन्मयत्वेन तिष्ठति
Through ignorance it disputes with itself, but through awareness it abides in friendship; whichever aspect is predominant, that alone it becomes.
बुद्धस् संस् तत्त्वम् आवेत्ति जगतो ऽभावभावयोः । जाग्रत्स्वप्नसुषुप्तानां स्वभावम् इव तुर्यगः
The awakened one knows the essence of the world’s existence and non-existence, just as the one established in the fourth state knows the nature of waking, dreaming, and deep sleep.
वासनैव मनस् सेयं स्वविचारेण नश्यति । अवस्तुत्वाद् अतो मोक्षे नात्मनाशḫ प्रवर्तते
This very mind is but a tendency, which is destroyed by self-inquiry; because it is insubstantial, in liberation there is no destruction of the Self.
ध्यानद्रुमात् स्वयम् अनल्पम् उपोढपाकात् कालेन बोधम् उपयातवतẖ क्रमेण । भुक्त्वा रसायनफलं परबोधम् आद्यम् इत्थं मनोहरिणको निगडाद् विमुक्तः
Thus, having gradually attained awakening by the ripening of the meditation-tree’s fruit over time, and having enjoyed the supreme fruit of the elixir of knowledge, the mind-deer is freed from its fetters.
परमार्थफले ज्ञाते भुक्ते परिणतिं गते । बोधे ऽथ स भवत्य् आशु परमार्थो मनोमृगः
When the fruit of the highest truth is known, enjoyed, and has reached maturity, then the mind-deer swiftly becomes the supreme reality, which is awakening.
क्वापि सा मृगता याति प्रक्षीणस्नेहदीपवत् । परमार्थदशैवास्ते तत्रानन्तावभासिनी
At some point, that mind attains the state of a deer, like a lamp whose oil of attachment has been exhausted; only the state of ultimate reality remains there, shining boundlessly.
ध्यानद्रुमफलप्राप्तौ बोधताम् आगतं मनः । वज्रसारां स्थितिं धत्ते च्छिन्नपक्ष इवाचलः
When the mind reaches the fruit of the tree of meditation, it comes to awakening; it assumes a state of diamond-like firmness, unmoving like a bird with its wings cut.