अर्थोपार्जनरक्षाणां जानन्न् अपि कदर्थनाम् । यẖ करोति स्पृहां मूढो नृपशुस् तं न संस्पृशेत्
Even knowing the troubles of acquiring and protecting wealth, the fool who still desires it—let the wise not associate with such a man-beast.
मनसो बाह्यम् आरम्भम् आन्तरं च लुनाति यः । समं वैतृष्ण्यदात्रेण तस्य क्षेत्रं प्रकाशते
He who cuts off both the outward and inward activities of the mind—his field is illumined equally by the gift of freedom from craving.
जगत्त्वम् अज्ञसम्बुद्धं ज्ञो विदन्न् असद् एव यत् । सतीव तत्र स्फुरति तद् अनभ्यासजृम्भितम्
The world appears real to the ignorant and the awakened alike, but the knower, understanding it as unreal, sees it merely as a semblance, arising from lack of practice in discernment.
संसारनिर्वेदवशाद् उपेत्य सत्सङ्गमं शास्त्रम् उपेत्य तेन । शास्त्रार्थभावेन निरस्य भोगान् वैतृष्ण्यदार्ढ्यात् परमार्थम् एति
By the power of disenchantment with worldly life, coming to the company of the good and to scripture, and, understanding the meaning of scripture, rejecting enjoyments through firmness in dispassion, one attains the highest truth.
रूढे संसारनिर्वेदे स्थिते साधुसमागमे । शास्त्रार्थे भाविते बुद्ध्या भोगवैतृष्ण्य आगते
When disenchantment with worldly life is established, when the company of the virtuous is secured, when the meaning of scripture is contemplated with understanding, and when dispassion towards enjoyments has arisen—
जाते विषयवैरस्ये सज्जनत्वे तथोदिते । प्रकाशे सम्मुखीभूते हृदये कलितोदये
When aversion to sense objects is born, when virtue is thus spoken of, when illumination appears before one, and when the heart is touched by the dawn of wisdom—
धनानि नाभिवाञ्छ्यन्ते तमांसीव विवेकिना । त्यज्यन्ते विद्यमानानि संशुष्कामेध्यपर्णवत्
The wise do not desire wealth, just as they do not desire darkness; whatever wealth is present is abandoned like withered, impure leaves.
नीरागपान्थदृष्ट्यैव दृश्यन्ते दारबन्धवः । यथाशक्ति यथाकालम् उपचर्यन्त एव च
Wife and relatives are seen with the detached gaze of a dispassionate traveler; they are cared for only as much as ability and occasion allow.
इन्द्रियेष्व् अपि संलग्ना इन्द्रियार्थाḫ पुनḫ पुनः । न भोगा अनुभूयन्ते नूनं शान्तमनस्तया
Even when the sense objects repeatedly come into contact with the senses, pleasures are not truly experienced by one whose mind is at peace.
एकान्तेषु दिगन्तेषु सरस्सु विपिनेषु च । उष्यन्ते पुण्यदेशेषु निजेष्व् एव गृहेषु वा
Whether dwelling in solitude, at the horizon, by lakes, in forests, in sacred places, or even in one's own home—
सुहृत्केलिविलासेषु सभोद्यानाशनादिषु । शास्त्रतर्कविवादेषु न तथास्थीयते स्थिरम्
In the company of friends, in playful enjoyment, in gatherings, gardens, meals, and so on, or in debates and discussions on scriptures—there is not such firm attachment.
उपशान्तेन दान्तेन स्वात्मारामेण मौनिना । ज्ञतैवान्विष्यते ज्ञेन विज्ञानैकान्तवादिना
It is only by the one who is tranquil, self-restrained, delighting in the Self, silent, and wise—who seeks knowledge and asserts the exclusivity of true understanding—that this is realized.
एवम् अभ्यासवशतḫ परे विश्रम्यते पदे । निम्ने ऽम्भसेव शान्तेन स्वयम् एव विवेकिना
Thus, by the force of practice, one rests in the supreme state; just as water settles in a low place, so too does the discerning one naturally become peaceful.
सबाह्याभ्यन्तरं शान्ता ज्ञतैवार्थतयोदिता । न सम्भवति भिन्नो ऽर्थ इत्य् एव परमं पदम्
That which is described as the known, which is peaceful both outwardly and inwardly, where no separate object exists—this alone is the supreme state.
नार्थोपलब्धिर् नो शून्यम् अस्ति बोधात्मतां विना । इत्य् अन्तरनुभूतिस्थम् आहुस् तत् परमं पदम्
There is neither attainment of objects nor emptiness without the essence of awareness; thus, that which is established in inner experience is called the supreme state.
अबोधबोधबोधेन द्वैतैक्योपशमे सति । निर्वाणम् आसितं शान्तम् आहुस् स्वं परमं पदम्
When duality and unity are both pacified by the knowledge of non-knowledge and knowledge, the peaceful nirvana is attained, and this is called one's own supreme state.
स्वसंविन्मात्रविश्रामवताम् अमनसां सताम् । न स्वदन्ते हि विषयाḫ पयांसि दृषदाम् इव
For those noble ones whose minds rest solely in their own awareness, sense objects do not bring pleasure, just as milk does not delight stones.
निरोधपदम् आपन्नो निर्मना मौनमन्थरः । स्वभावे स्थित एवास्ते चित्रे कृत इवात्मवान्
Having attained the state of restraint, devoid of mind and gently silent, he remains established in his own nature, as if fashioned in a wondrous form, possessing himself.
सर्वार्थम् अर्थरहितं महद् एव पराणुवत् । अशून्यम् एव शून्यात्म हृदयं वेद्यवेदिनः
His heart, though empty in essence, is not truly void; it is vast, like the supreme, lacking all purpose yet encompassing every meaning, the heart of one who knows and is known.
अहन्त्वंजगदीहादि दिक्कालकलनादि च । ज्ञस्य ज्ञानादि शून्यादि स्थितम् एव न विद्यते
For the knower, notions such as 'I-ness', desire for the world, directions, time, knowledge, and emptiness, though appearing to be established, do not truly exist.
ज्ञेनामलपदस्थेन दीपेनेव न चेत्यते । तमो हार्दं यथा बाह्यं रागद्वेषभयादिवत्
By the knower, established in the stainless state, darkness of the heart is not perceived, just as an external lamp does not reveal inner darkness, nor do passion, aversion, or fear.
रजोरहितसर्वाशं सत्त्वात् परम् उपागतम् । असम्भवत्तमोरूपं प्रणमेत् तज्ज्ञभास्करम्
One should revere that sun-like knower, who has reached beyond sattva, free from all desires and dust, and whose nature is impossible for darkness to arise.
भेदप्रविलये जाते चित्ते चादृश्यतां गते । या स्थितिḫ प्राप्तबोधस्य न वाग्गोचरम् एति सा
When all distinctions dissolve and the mind becomes invisible, the state attained by one awakened cannot be expressed in words.
ददात्य् एतन्मयबुद्धेर् निर्वाणं परमेश्वरः । अहर्निशं परमया चिरं भक्त्या प्रसादितः
The Supreme Lord grants nirvana to the mind absorbed in this, being long propitiated day and night by supreme devotion.
ईश्वरẖ को मुनिश्रेष्ठ कथं भक्त्या प्रसाद्यते । एतन् मे तत्त्वतो ब्रूहि सर्वतत्त्वविदां वर
O foremost among sages, who is the Lord, and how is He pleased by devotion? Tell me this truly, O best knower of all realities.
ईश्वरो न महाबुद्धे दूरे न च सुदुर्लभः । महाबोधमयैकात्मा स्वात्मैव परमेश्वरः
The Lord, O great-minded one, is neither distant nor exceedingly hard to attain; the supreme Lord is the very essence of great wisdom, and is one's own self.
तस्मिन् सर्वं ततस् सर्वं स सर्वं सर्वतश् च सः । सो ऽन्तस् सर्वमयो नित्यं तस्मै सर्वात्मने नमः
In Him is everything, from Him is everything, He is everything and everywhere; He is always the all-pervading essence within, to Him, the Self of all, I bow.
तस्माद् इमाḫ प्रतीयन्ते सर्गप्रलयविक्रियाः । अकारणं कारणतो गतयḫ पवनाद् इव
Therefore, these transformations of creation, dissolution, and change are understood; their courses proceed from the cause without a cause, like movements from the wind.
अनिशं पूजयन्त्य् एनं सर्वास् स्थावरजङ्गमाः । यथाभिमतदानेन सर्वतो भूतजातयः
All beings, both stationary and moving, constantly worship Him, each offering as they wish, in every way, all kinds of living creatures.
सुबहून्य् एष जन्मानि यथाभिमतयेच्छया । यदा सम्पूजितस् तेन प्रसादम् अधिगच्छति
He experiences many births according to his own desire and will; when worshipped by that one, He grants favor.