विचित्ररत्नरश्म्योघ इव नानात्मकं जगत् । आभासमात्रं नाम्ब्वात्म न घनं न च पार्थिवम्
Just as a multitude of rays from various precious gems appears diverse, so too does the world, which is only an appearance—not of water, not solid, nor of earth.
रूपालोकमनोमात्रं शून्यम् एव जगत् स्थितम् । खे विचित्रमणिव्यूहकरजालम् इवोत्थितम्
The world exists as mere form, light, and mind—only emptiness—arising like a network of dust motes in the sky, formed by an array of wondrous jewels.
नेह सत्यानि भूतानि न जगत्ता न शून्यता । इदं ब्रह्माख्यरत्नेशप्रभाजालविजृम्भितम्
Here, there are no real entities, no world, nor emptiness; this is the radiance of the jewel-like Lord called Brahman, spreading forth.
सृष्टयो दृष्टयो ब्राह्म्यो नानातामननात्मकाः । अमूर्ता एव भासन्ते कल्पान्तार्कगणाघनाः
The creations and visions of Brahman, though appearing manifold and diverse, are formless, shining forth like masses of suns at the end of an age.
एवं तावद् घनीभूतḫ पिण्डग्राहो न विद्यते । सङ्कल्पिते ऽर्थे व्योम्नीव शून्यतैवावगम्यते
Thus, there is truly no grasping of solid forms; in what is imagined, as in space, only emptiness is apprehended.
अस्याम् अवस्तुभूतायां कथं भावनिबन्धनम् । भविष्यदाकाशतरौ विश्रान्तẖ को विहङ्गमः
In this which is of the nature of nonexistence, how can there be any basis for thought? Who is the bird that could rest on the future tree of the sky?
पिण्डत्वं नास्ति भूतानां शून्यता न च विद्यते । चित्तम् अप्य् अत एवास्तं शेषं सत् तत्र वस् स्थितिः
There is no substantiality to beings, nor does emptiness exist; likewise, the mind ceases here—what remains is the real, in which you abide.
अनाना समम् एवास्ते नानारूपो विबोधवान् । अन्तरालीननानार्थो यथा कनकपिण्डकः
It exists equally, without diversity, though appearing as manifold awareness; the various forms are merged within, like the different shapes within a lump of gold.
यथास्थितस्य साहन्त्वं विश्वं चित्रं विलीयते । ज्ञस्यावाच्यम् अचित्तं सत्स्वरूपम् अवशिष्यते
As it abides, the entire variegated world dissolves into that oneness; what remains is inexpressible, mindless, the true essence of being.
क्लिष्यते केवलं बुद्धिर् उत्तराधरदर्शनैः । स्तोकयाभ्यस्तया बुद्ध्या सत्यो ऽर्थो ह्य् अवगम्यते
Only the intellect is troubled by notions of higher and lower; yet, with even a little practiced discernment, the true meaning is understood.
विराडोजो विरहितं कार्यकारणतादिभिः । भूतभव्यभविष्यत्स्थं जगद् अङ्ग ह्य् असम्भवम्
The cosmic person is free from all notions of cause and effect; the world, existing as past, present, and future, is truly impossible as a real entity.
येन बोधात्मना बुद्धं स ज्ञ इत्य् अभिधीयते । अद्वैतस्योपशान्तस्य तस्य विश्वं न विद्यते
He who, by the awakened self, knows the Buddha is called the knower; for him, who is established in nonduality and peace, the universe does not exist.
पूर्वोक्तास् सर्व एवैते उपदेशविशेषणाः । ज्ञस्यानुभवम् आयान्ति सतस् साधुकथा इव
All these teachings mentioned before are merely special instructions; they reach the experience of the knower, just as noble stories reach the good.
पिण्डत्वं नास्ति भूतानां शून्यत्वं चाप्य् असम्भवम् । अत एव मनो नास्ति शेषं सत् तत्र वस् स्थितिः
There is no substantiality to beings, nor is emptiness possible; therefore, the mind does not exist—what remains is the real, in which you abide.
चेत्योन्मुखत्वम् एवान्तश् चेतनस्यास्य चेतनम् । उदितं तद् अनर्थाय श्रेयसे ऽनुदितं भवेत्
The tendency of consciousness to turn outward is itself the awareness within; when it arises, it leads to misfortune, but when it does not arise, it brings well-being.
तस्यानुदयसंवित्तेर् भव नित्यं समाहितः । सस्पन्दो वा गतस्पन्दश् शङ्काम् उत्सृज्य तां भवे
Remain always attentive in the awareness where that outward movement does not arise; whether with movement or without, abandon that doubt and stay there.
उदितं बाह्यताम् एत्य तत्र गच्छति पिण्डताम् । स्वयं संवेदनाद् एव जाड्याद् अम्ब्व् इव शैलताम्
When it arises, it becomes external and takes on individuality; through its own self-awareness, due to dullness, it becomes like water turning into a mountain.
स्वप्नाद्यर्थवद् आदत्ते बोधो ऽबोधेन पिण्डताम् । तद्ग्राहकतया चित्तं भूत्वा बध्नाति देहकम्
Awareness, through ignorance, assumes individuality as in dreams and other objects; by becoming the perceiver of those, the mind binds itself to the body.
एतावतीष्व् अवस्थासु बोधस्योदेति नान्यता । शब्दकल्पनया भेदẖ केवलं परिकल्पितः
In these states alone does awareness arise, not otherwise; distinctions are imagined only through the fabrication of words.
बहिर् अन्तश् च बोधस्य भात्य् आत्मैवार्थदृष्टिभिः । कुतो ऽन्या चेत्यता तस्य स्याद् यद्य् उन्मुखतात्मनः
The self alone shines as the inner and outer awareness through the perception of objects; how could there be any other objectivity for it, if its nature is to turn outward?
बहिर् अन्तश् च बोधस्य भात्य् आत्मैवार्थदृष्टिभिः । अन्तस्त्वेन बहिष्ट्वेन चैवास्य मनसो यथा
The self alone shines as the inner and outer awareness through the perception of objects, just as the mind appears as internal and external.
बोधस्याकाशकल्पत्वात् कालाकाशादि तद्वपुः । पदार्थाश् चैव खात्मानस् स्वप्नवन् नार्थरूपि खम्
Because awareness is like space, its form is that of time, space, and so on; and objects, too, are of the nature of space—like in a dream, space is not truly an object.
बाह्यार्थतां चान्तरत्वं बोधो ऽबोधवशाद् व्रजेत् । नासद् दृश्यं हि बोधत्वं गन्तुं शक्तं जडं क्वचित्
Awareness may appear as external or internal due to the influence of knowledge or ignorance; for the insentient, which is not real, can never attain the state of awareness.
बोधो दृश्यदशां नैति प्राप्तो वापि च तां स्थितिम् । सद् यथास्थितम् एवास्ते मनाग् अप्य् एति नान्यताम्
Awareness does not enter into the condition of the perceived, nor, having attained it, does it remain there; the real remains as it is and never becomes anything else, not even in the slightest.
अत्यर्थं शुद्धबोधैकपरिणामे कृतोदये । बोधाबोधार्थशब्दानां स्मृतिर् अप्य् अस्तम् एष्यति
When pure awareness alone prevails in its utmost clarity, even the memory of the words 'knowledge' and 'ignorance' will come to an end.
आतिवाहिकदेहानां चित्तानाम् एव जायते । आधिभौतिकताबोधो दृढभावनया स्वयम्
The awareness of physical embodiment arises in the minds of subtle bodies themselves, through firm imagination.
आकाशविशदैश् चित्तैर् भावितैषातिवाहिकैः । आधिभौतिकता मिथ्या नटैर् इव पिशाचता
For those subtle bodies whose minds are as clear as space and have been so imagined, the sense of physical embodiment is false, like the ghostliness of actors on a stage.
भ्रान्तिर् अभ्रमणाभ्यासात् प्रज्ञातैषोपशाम्यति । नोन्मत्तो ऽस्मीति सम्बोधाच् छाम्यत्य् उन्मत्तता किल
Delusion, arising from the habit of non-discrimination, ceases through right understanding; just as madness subsides upon the recognition, 'I am not mad.'
भ्रान्तेस् स्वयं परिज्ञानाद् वासना विनिवर्तते । स्वप्ने स्वप्नतया बुद्धे कस्य स्यात् किल भावना
When delusion is recognized as such, the latent tendencies are dissolved; in a dream, once one knows it as a dream, what further imagination could there be?
वासनातानवेनैव संसार उपशाम्यति । वासनैव महान् ग्रन्थिर् एतच्छेदपरा बुधाः
The cycle of worldly existence subsides only through the thinning of latent tendencies; indeed, these tendencies are the great knot, and the wise are devoted to cutting it.