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.
मनस्ता क्वापि संयाति तिष्ठ्तत्य् अच्छैव बोधता । निर्वाच्या निर्विभागान्ता सर्वा सर्वात्मिका सती
That mind goes somewhere and remains in pure awareness; its end is beyond description and division, being all, the essence of all.
अविविक्ततया चित्तसत्ता बोधतयोदिता । अनाद्यन्ता भवत्य् अच्छप्रकाशफलदायिनी
By its indistinguishable nature, the essence of consciousness arises as awareness; without beginning or end, it becomes clear, bestowing the fruit of luminous clarity.
स्वयम् एव ततस् तत्र निरस्तसकलैषणम् । अनाद्यन्तम् अनायासं ध्यानम् एवावशिष्यते
There, by itself, with all desires cast away, only effortless meditation remains, without beginning or end.
यावन् नाधिगतं ब्रह्म न विश्रान्तं परे पदे । तावत् तन्मननत्वेन न ध्यानम् अवगम्यते
Until Brahman is attained, until one rests in the supreme state, meditation is not recognized as such through mere contemplation of That.
परमार्थैकताम् एत्य न जाने क्व मनो गतम् । क्व वासनाẖ क्व कर्माणि क्व हर्षामर्षसंविदः
Having reached oneness with ultimate reality, I do not know where the mind has gone—where are tendencies, where are actions, where are feelings of joy and resentment?
केवलं दृश्यते योगी गतो ध्यानैकनिष्ठताम् । स्थितो वज्रसमाधाने विपक्ष इव पर्वतः
Only the yogi is seen, having attained exclusive devotion to meditation, established in diamond-like samadhi, unmoving like a mountain against its adversary.
विरसाखिलभोगस्य प्रशान्तेन्द्रियसंविदः । नीरसाशेषदृश्यस्य स्वात्मारामस्य योगिनः
For the yogi who has lost all taste for enjoyments, whose senses and mind are at peace, who finds no flavor in any object of perception, and who delights in his own Self—
क्रमेण विगलद्वृत्तेर् बलाद् विश्रन्तिम् ईयुषः । अर्थायातं समाधानं केन नाम निवार्यते
As his tendencies gradually dissolve and he forcibly attains repose, who indeed could prevent the arrival of samadhi for such a one?
तावद् विषयवैरस्यं भावयत्य् उचिताशयः । न पश्यत्य् एव तान् यावद् भोगांश् चित्रनरो यथा
So long as a person of proper disposition cultivates dispassion for sense objects, he does not even see those enjoyments, just as a man absorbed in something else does not notice what is before him.
अपश्यञ् जागतान् अर्थान् निर्वासनतयात्मवान् । बलाद् वज्रसमाधाने त्व् अन्येनेव निवेश्यते
When one who is self-possessed does not perceive worldly objects due to the absence of latent impressions, he is forcibly established in unshakable samadhi, as if by another power.