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.
अज्ञानोन्मत्तता पुंसा यथाभ्यासेन भाविता । तथैव बोधस्वभ्यासात् सा कालेनोपशाम्यति
Just as madness in a person is cultivated by repeated habit, so too, by the repeated practice of awareness, it subsides in time.
आतिवाहिकदेहो ऽयम् आधिभौतिकतां यथा । नीयते भावनात् तज्ज्ञैर् बोधसत्तां प्रसादतः
This subtle body, through the contemplation of those who know, is led from its elemental state to the reality of awareness, by the grace of that awareness.
आतिवाहिकदेहो ऽपि नीत्वा जीवपदं तथा । दृढेन बोधाभ्यासेन नेतव्यो ब्रह्मताम् अपि
Even this subtle body, having been brought to the state of the living being, should, by steadfast practice of awareness, be led further to the state of Brahman.
स्वयम्भुवश् चेद् उत्पत्तिर् बुध्यते बोधरूपिणी । तदातिवाहिका बुद्धिẖ कथम् इत्य् अपि बुध्यते
If the origin of self-arising awareness is understood as being of the nature of awareness, then the subtle intellect is also understood in that way.
नो चेत् तत् प्रति वाक्यार्थं न ग्रन्थिर् विनिवर्तते । भूतोत्सादनसूत्रस्य प्रति मन्त्रपदं यथा
If not, then the meaning of the statement does not become clear—just as, in the formula for the destruction of elements, each mantra word must be understood.
जगद्बोधैकता बुद्ध्या बोद्धव्या तावद् अव्रणम् । अत्यन्तपरिणामेन यावत् सापि न बुध्यते
The unity of the world and awareness must be understood by the intellect as flawless, until, by complete transformation, even that is not apprehended.
सबाह्याभ्यन्तरे चित्ते शान्ते भाति स्वभावता । शीतलां व्योमनिर्भासां ताम् एवाश्रित्य शाम्यताम्
When the mind, both outwardly and inwardly, is peaceful, it shines by its own nature; resting in that, which is cool and clear as the sky, let it find peace.
ज्ञानवाञ् ज्ञानयज्ञस्थो ध्यानयूपं विरोपयन् । जगद् विजित्य यजति सर्वत्यागैकदक्षिणः
The one possessing knowledge, established in the sacrifice of knowledge, having set up meditation as the sacrificial post, conquers the world and performs the sacrifice, with renunciation as the sole offering.
पतत्य् अङ्गारवर्षे वा वाति वा प्रलयानिले । भूतले व्रजति व्योम्नि समम् आस्ते ज्ञ आत्मनि
Whether there falls a rain of embers or the wind of dissolution blows, whether on earth or moving in the sky, the knower remains equally established in the Self.
वैतृष्ण्यशान्तमनसो निरोधम् अलम् ईयुषः । स्थितिर् वज्रसमाधानं विनान्या नोपपद्यते
For those whose minds are calmed by freedom from craving and who have attained restraint, only the firmness of diamond-like absorption is proper—nothing else suffices.
यथा बाह्यार्थवैतृष्ण्येनोपशाम्यत्य् अलं मनः । न तथा शास्त्रसन्दर्भैर् नोपदेशतपोदमैः
Just as the mind is thoroughly pacified by absence of desire for external objects, not so by collections of scriptures, nor by instruction, austerity, or self-control.
मनस्तृणस्य सर्वार्थवैतृष्ण्याग्निर् विबोध्यताम् । सर्वत्यागानिलैस् सम्पद् अत्यापद् इति भावनात्
Let the fire of freedom from all desires for every object awaken the mind-straw, fanned by the winds of total renunciation, with the thought: 'prosperity and adversity are the same.'
बहिर् अन्तश् च मोहश् च पिण्डग्राहो ऽर्थवेदनम् । ज्ञप्तिर् एवेति कचति ज्ञत्वान् मणिर् इवात्मनि
The notions of outer and inner, delusion, grasping the body, and perception of objects—all are but cognition alone, shining in the Self like a jewel.
नरनागसुरागारगिरिगह्वरदृष्टिभिः । चितिर् एवातिविसृता धूमो ऽम्बुदतयेव खे
By the perceptions of men, serpents, gods, houses, mountains, and caves, consciousness alone is diffused—like smoke spreading in the sky from a mass of clouds.
चोपन्ति विद्रवत्वेन ब्रह्माण्डजडभाण्डगाः । स्वविवर्ततरङ्गिण्यो जीवशक्त्या पतद्रसाः
All the worlds—of men, serpents, gods, inert things, and the like—appear to dissolve, being waves of their own transformation, falling by the power of the individual soul.
जीवका जीर्णशफरा व्योमवारिविहारिणः । मोहजालेन वलिता न स्मरन्त्य् आत्मनि स्थितिम्
The living beings, like old fish, roaming in the sky and water, caught in the net of delusion, do not remember their abiding in the Self.
घनीभूता घनत्वेन चिद्घना गगनाङ्गने । नानापदार्थरूपेण स्फुरन्ति स्वात्मनात्मनि
Consciousness, condensed into solidity, appears as a mass of awareness in the sky of space, manifesting in various forms as different objects, shining forth from itself within itself.
सर्व एवम् अमी जीवा वासनावातरेणवः । शुष्कपर्णवद् उद्ग्रीवा जडाश् श्वसनवेणवः
All these living beings are like gusts of wind driven by latent tendencies; they rise up like dry leaves, inert, mere hollow reeds through which the breath of life blows.
आहृत्य पौरुषबलान्य् अवजित्य तन्द्रीम् उत्थाय तर्जितसमर्जितवासनौघम् । संसारपाशघनपञ्जरम् अञ्जसैव भङ्क्त्वाभ्युदेयम् इति नाज्ञसमेन भाव्यम्
By gathering the strength of will, overcoming lethargy, rising up, and dispelling the amassed force of tendencies—one should straightforwardly break the cage of bondage to worldly existence; this is not to be considered by those who are ignorant.
इमे ये जीवसङ्घाता दृश्यन्ते दशदिग्गताः । नरनागसुरागेन्द्रगन्धर्वाद्यभिधानकाः
These assemblies of living beings seen in all directions—called by names such as humans, serpents, gods, lords of gods, and gandharvas—