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—
ते स्वप्नजागराẖ केचित् केचित् सङ्कल्पजागराः । केचित् केवलजाग्रत्स्थास् चिरजाग्रत्स्थिताḫ परे
Some of them are awake in dream, some are awake in imagination, some remain only in waking, and others have been in waking for a long time.
घनजाग्रत्स्थिताश् चान्ये जाग्रत्स्वप्नास् तथेतरे । क्षीणजागरकाẖ केचिज् जीवास् सप्तविधास् स्मृताः
Others remain in dense waking, some in both waking and dream, while yet others have diminished waking; thus, living beings are said to be of seven kinds.
एतेषां भगवन् भेदो बोधाय मम कथ्यताम् । जीवानां सप्तरूपाणां जलानाम् अर्णवेष्व् इव
O Lord, explain to me the distinctions among these seven forms of living beings, just as there are differences among waters in the oceans.
कस्मिंश्चित् प्राक्तने कल्पे कस्मिंश्चिज् जगति क्वचित् । केचित् सुप्तास् स्थिता देहैर् जीवा जीवितधर्मिणः
In some previous cycle, in some world, at some time, certain living beings, possessing the nature of life, remain asleep within their bodies.
ये स्वप्नम् अभिपश्यन्ति तेषां स्वप्नम् इदं जगत् । विद्धि ते हि खलूच्यन्ते जीवकास् स्वप्नजागराः
Those who perceive a dream—know that for them, this world is a dream. Indeed, they are called the living beings who exist in dream and waking states.
क्वचिद् एव प्रसुप्तानां यस् स्वप्नस् स्वयम् उत्थितः । विषये सो ऽयम् अस्माकं तेषां स्वप्ननरा वयम्
Sometimes, among those who are asleep, a dream arises on its own; for us, that is the object of experience, and we are the people of their dream.
तेषां चिरतया स्वप्नस् स जाग्रत्त्वम् उपागतः । स्वप्नजागरकास् ते तु जीवा ये तद्गतास् स्थिताः
For them, by the passage of time, the dream attains the state of waking; those living beings who remain absorbed in that are called the dream-wakers.
सर्वज्ञत्वात् सर्वगस्य सर्वं सर्वत्र विद्यते । तेन स्वप्नवतां तेषां वयं स्वप्ननरास् स्थिताः
Because the all-knowing, all-pervading one is present everywhere in everything, we exist as the people of the dream for those who are dreamers.
येषु कल्पेषु ते जाताẖ क्षीयन्ते कल्पकल्पनाः । यदि तास् तत् कथं तेषां प्रबुद्धानाम् अवस्थितिः
In the cycles in which they are born, the imaginations of cycles are exhausted; if those are so, then how can there be any state for them once awakened?
इह स्वप्नभ्रमात् ते तु मुच्यन्ते वा विनिद्रताम् । प्राप्य सङ्कल्प्य ते देहांस् तथैवान्याञ् श्रयन्त्य् अलम्
Here, through the delusion of dream, they are either freed or attain a state of wakefulness; having imagined bodies, they likewise assume others as well.