ये तु शास्त्रार्थसत्सङ्गबोधिता बोधम् आगताः । पश्यन्ति स्वप्नवज् जाग्रज् जाग्रत्स्वप्ना भवन्ति ते
Those who have attained understanding through the meaning of scripture and the company of the wise perceive the waking state as if it were a dream; their waking becomes dream-like.
ये तु सम्प्राप्तसम्बोधा विश्रान्ताḫ परमे पदे । क्षीणजाग्रत्प्रभृतयस् ते तुर्यां भूमिकाम् इताः
But those who have reached complete awakening and rest in the supreme state, whose waking and other states have faded, have entered the fourth stage of consciousness.
इति सप्तविधो भेदो जीवानां कथितस् तव । समुद्राणाम् इव मया बुद्ध्वा श्रेयḫपरो भव
Thus, the sevenfold distinction among living beings has been explained to you; having understood this, become devoted to the highest good, as with the oceans.
भ्रान्तिं परित्यज जगद्गणनात्मिकां त्वं बोधैकरूपघनताम् अलम् आगतो ऽसि । शून्यत्ववर्जितम् अशून्यतया च मुक्तम् एतद् द्वयैक्यकविमुक्तवपुस् त्वम् आद्यम्
Abandon the delusion that consists of counting the world; you have reached the dense unity of pure awareness. This is free from emptiness and non-emptiness, liberated by the unity of both; you are the original form.
कथं केवलजाग्रत्त्वम् अकारणम् अकर्मकम् । पराद् विकसति ब्रह्मन् गगनाद् इव पादपः
How does pure waking, without cause and without action, arise from the Supreme, like a tree from the sky?
अकारणं महाबुद्धे न कार्यम् उपलभ्यते । तज् जाग्रतẖ केवलस्य न कश्चिद् इह सम्भवः
O great intellect, where there is no cause, no effect is found; thus, for pure waking, nothing comes into being here.
तस्यातो ऽसम्भवाद् अन्ये जीवभेदास् सजीवकाः । सर्वे न सम्भवन्त्य् एव कारणाभावविक्षताः
Therefore, since nothing arises from it, all other distinctions of living beings, together with life, do not truly exist, being shattered by the absence of cause.
नेह प्रजायते किञ्चिन् नेह किञ्चन नश्यति । उपदेश्योपदेशार्थं शब्दार्थकलनोदयः
Here, nothing is born and nothing perishes; the arising of words and meanings is only for the sake of instruction and teaching.
कẖ करोति शरीराणि मनोबुद्ध्यादिचेतनैः । को मोहयति भूतानि स्नेहरागादिबन्धनैः
Who creates bodies with mind, intellect, and other faculties of consciousness? Who deludes beings with the bonds of affection, attachment, and the like?
न कश्चिद् एव कुरुते शरीराणि कदाचन । न मोहयति भूतानि कश्चिद् एव कदाचन
No one at any time creates bodies; no one ever deludes beings.
अनाद्यन्तावभासात्मा बोध आत्मनि संस्थितः । नानापदार्थरूपेण कम् ऊर्म्यादितया यथा
Awareness, whose nature is the appearance without beginning or end, abides in the Self, manifesting as various objects, just as waves and so on appear in the ocean.
बाह्यं न विद्यते किञ्चिद् बोधस् स्फुरति बाह्यवत् । उदेति बोधो हृदयाद् बीजाद् इव वरद्रुमः
Nothing external truly exists; awareness shines forth as if external. Awareness arises from the heart, like a great tree from a seed.
बोधस्यान्तर् इदं विश्वं स्थितम् एव रघूद्वह । स्तम्भस्यान्तर् यथा सालभञ्जिका प्रकटीकृता
O descendant of Raghu, this universe exists within awareness itself, just as a carved figure is manifest within a pillar.
सबाह्याभ्यन्तरात्मैकम् अनन्तं देशकालतः । बोधामोदप्रसरणं जगद् इत्य् अवबुध्यताम्
Let it be understood that the world is the expansion of the delight of awareness, which is one, infinite, both within and without, beyond space and time.
अयम् एव परो लोको भाव्यतां वासनाक्षयः । शाम्यतां परलोकास्थं काẖ किलायान्ति वासनाः
Let this very world be regarded as the supreme realm; let the exhaustion of latent tendencies be sought; let the tendencies that dwell in the other world subside—what indeed brings them forth?
देशकालक्रियालोकरूपचित्तात्मसम्पदाम् । देशकालादिशब्दार्थरहितं न च शून्यकम्
The true essence is devoid of the meanings of words like space, time, action, world, form, mind, or wealth of self; yet it is not a void.
पदे पदविदाम् एव तस्मिञ् शून्ये गतिर् भवेत् । द्रष्टॄणां शान्तदृश्यानाम् एवान्येषां न राघव
In that emptiness, only those who are established in the path of the pathfinders attain movement; for others, O Raghava, whose vision is not tranquil, there is none.
ये वै तरलगम्भीरम् अहन्तागर्तम् आश्रिताः । पश्यन्ति ते तम् आलोकं न कदाचन केचन
Those who have entered the shallow and deep pit of ego never see that light, not at any time, not any of them.
चतुर्दशविधानन्तभूतजातसघुङ्घुमा । जगद्दृष्टिर् इयं ज्ञस्य शरीरावयवोपमा
This perception of the world, with its fourteenfold, infinite, and noisy multitude of beings, is for the knower like the limbs of a body.
कारणाभावतस् सृष्टिर् नोदिता न च शाम्यति । यादृशं कारणं वा स्यात् तादृग् भवति कार्यकम्
Because the cause is absent, creation neither arises nor ceases; whatever the cause may be, such is the effect.
यादृक् स्यात् कारणे कार्यं स्थितं कारणतास्य का । कार्यम् एवोपलम्भान्तर् असद् द्वयम् अवेदनात्
As is the effect in the cause, so is its causality; the effect is only another mode of perception—both are unreal, since the duality is not known.
सोम्यस्यान्तर् यथैवाब्धेर् ऊर्म्यावर्तादयस् स्थिताः । ब्रह्मण्य् असम्भवत्क्षोभे जगच्चित्तादयस् तथा
Just as, within the tranquil ocean, waves and whirlpools exist, so, when there is no disturbance in Brahman, the worlds and minds exist likewise.
सर्वात्मैवामलं ब्रह्म पिण्ड एक इव स्थितम् । नानाभाण्डात्म हेमैव यथान्तस्स्थितरूपकम्
The pure Brahman, which is the self of all, stands as one mass, just as gold alone exists within various golden vessels, taking different forms inside.
स्वप्नकाले स्वप्न एव जाग्रद् व्यग्रापरिग्रहात् । जाग्रत्काले जाग्रद् एव स्वप्नो ऽसत्यावबोधतः
In the state of dreaming, only the dream is present, because waking possessions are absent; in the waking state, only waking is present, because the dream is known to be unreal.
चित्तमात्रतया बुद्धं मृगतृष्णाम्बुवत् स्थितम् । जाग्रत् स्वप्नत्वम् आयाति विचारविकलीकृतम्
The awakened mind, being of the nature of mere consciousness, remains like water in a mirage; when disturbed by thought, it assumes the states of waking and dreaming.
सम्यग्ज्ञानेन भूतानि ज्ञस्य देहतया सह । पीठबन्धं विमुञ्चन्ति गतकाला इवाम्बुदाः
By true knowledge, all beings together with the body of the knower abandon their bondage, just as clouds depart when their time is over.
यथा गलितुम् आरब्धो घनो गगनताम् इयात् । तथा सत्यावबोधेन शाम्येत् सात्मग्रहं जगत्
Just as a cloud, beginning to dissolve, merges into the sky, so too, by the realization of truth, the world's grasp as a substantial reality is pacified.
शरदभ्रवद् आलूना मृगतृष्णाम्बुवत् तथा । पुरस् सन्दृश्यमानैव बोधाद् गलति दृश्यता
Like autumn clouds that are scattered, or like water in a mirage, the appearance of the world, though seen before one, dissolves upon awakening to knowledge.
यथा दीप्तानले लीनं सुवर्णं घृतम् इन्धनम् । एकतां याति विज्ञाने तथा भुवनचित्तदृक्
Just as gold, ghee, and fuel become one in a blazing fire, so too, in knowledge, the perception of world, mind, and seer becomes unified.
बोधेन तनुताम् एति पिण्डबन्धो जगत्त्रये । पिशाचबुद्धिस् सदने बोधितस्य यथा शिशोः
By awakening, the embodied state of the three worlds becomes attenuated, just as the ghostly notions in a child’s mind vanish when the child is awakened.