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.
प्रावृषीव नदीपूरो यस् समाधिर् उपस्थितः । बलाद् एव तम् आयातं भूयश् चलति नो मनः
Just as a river swells in the rainy season, so when samadhi arises, the mind, having come to it by force, does not turn away again.
सर्वार्थशीतलत्वेन बलाद् ध्यानं यद् आगतम् । ज्ञानाद् विषयवैरस्यं स समाधिर् हि नेतरः
That meditation which comes about by force, cooling all objects, and whose dispassion for sense objects is born of knowledge—that alone is samadhi, not anything else.
दृढं विषयवैरस्यम् एव ध्यानम् उदाहृतम् । तद् एव परिपाकेन वज्रसारं भवत्य् अलम्
Firm dispassion for sense objects is itself called meditation; by its maturation, it indeed becomes adamantine and sufficient.
यद् एतद् भोगवैतृष्ण्यं ध्यानम् अङ्कुरितं हि तत् । तद् एव पीठबन्धेन भवति स्कन्धबन्धुरम्
This absence of craving for enjoyments is the very sprout of meditation; when firmly established, it becomes the strong support for the body and mind.
सम्यग्ज्ञानं समुच्छूनं यदैवोज्झितवासनम् । ध्यानं भवति निर्वाणम् आनन्दात् परम् आगतम्
When true knowledge has fully arisen and desires have been abandoned, meditation becomes liberation, arriving from a joy beyond all else.
अस्ति चेद् भोगवैतृष्ण्यं किम् अन्यद् ध्यानदुर्धिया । नास्ति चेद् भोगवैतृष्ण्यं किम् अन्यद् ध्यानदुर्धिया
If there is dispassion toward enjoyment, what else could trouble meditation? If there is no dispassion toward enjoyment, what else could trouble meditation?
दृश्यस्वदनमुक्तस्य सम्यग्ज्ञानवतो मुनेः । निर्विकल्पं समाधानम् अविरामं प्रवर्तते
For the sage who is free from tasting the objects of perception and possesses true knowledge, unbroken absorption without distinctions naturally arises.
यस्मै न स्वदते दृश्यं स सम्बुद्ध इति स्मृतः । न स्वदन्ते यदा भोगास् सम्यग्बोधस् तदोदितः
He for whom the objects of perception hold no appeal is called awakened; when enjoyments no longer attract, then true awakening has arisen.
यस्य स्वभावविश्रान्तिẖ कथं तस्यास्ति भोगिता । अस्वभावो हि भोगित्वं तत्क्षये तत् कथं कुतः
How can one who rests in their own nature experience enjoyment? Enjoyment is not one's true nature; when that is dissolved, how and from where could it arise?
श्रुतिपाठजपान्तेषु समाधिनिरतो भवेत् । समाधिविरतश् शान्तश् श्रुतिपाठजपाञ् श्रयेत्
One should be absorbed in samadhi at the end of recitation, study, and repetition; when not absorbed, one should resort to recitation, study, and repetition in tranquility.