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.
बोधस्यानन्तरूपस्य स्वयम् एवात्मनात्मनि । जगच्चित्तादिता भाति पिण्डबन्धẖ किलात्र कः
For consciousness, which is without another form and is itself by its own nature, the notion of world, mind, and so on appears; but what real embodied bondage is there here?
बोधबोधनम् एवेदं जगच् चित्तम् इवोदितम् । तद् एवास्तङ्गतं बोधात् पिण्डबन्धस्य कास्तिता
This world is only the illumination of consciousness, just as mind is said to be; when that consciousness subsides, what existence remains for embodied bondage?
जहाति पिण्डकाठिन्यं जगत् स्वप्नावबोधतः । परां पेलवताम् एति हेम द्रुतम् इवाग्निना
Just as gold, when melted by fire, abandons its solid form and becomes extremely fluid, so too does the world lose its dense solidity and attains a subtle state in the awakening from the dream.
यथास्थितो बोध एव घनताम् एष गच्छति । विनैव देशकालाभ्यां तौ विनिर्माय हेमवत्
This awareness, remaining as it is, becomes dense, just like gold, without any reference to place or time, after having fashioned both.
जाग्रत्य् एवं विचारेण स्वप्नाभे पेलवे स्थिते । क्षीयमाणे शरत्काले इवैति तनुतां रसः
In the waking state, through such inquiry, when the subtle dream-like state remains and is gradually diminished, consciousness becomes attenuated, like sap in autumn.
परां पेलवतां याता दृश्यलक्ष्म्यस् स्थिता अपि । स्वप्ना इव परिज्ञाता न स्वदन्ते विवेकिनः
Even when the visible glories remain, they reach an extreme subtlety; like dreams that are recognized as such, they do not delight the discerning one.
क्व किल स्वान्तविश्रान्तिẖ क्वैतद् विषयवेदनम् । सुषुप्तजाग्रतोर् ऐक्यं क्व च्छायातपयोẖ क्व वा
Where indeed is the inner repose, and where is the experience of objects? Where is the unity of deep sleep and waking? Where is the difference between shadow and sunlight?
द्रष्टृदृश्यदशा भ्रान्तिर् अभ्रान्तिस् स्वात्मनिष्ठता । कथं सदसतोर् ऐक्यं भ्रान्ताभ्रान्तात्मनोर् भवेत्
The state of seer and seen is delusion; abiding in the Self is non-delusion. How can there be unity between the real and the unreal, or between the deluded and the undeluded Self?
चित्तमात्रे भ्रान्तिमात्रे स्वप्नमात्रात्मनि स्थिते । जगतीह पदार्थेभ्यस् सत्यबुद्धिर् निवर्तते
When only mind exists, and only delusion, and the self is nothing but a dream, then the notion of reality regarding objects in this world ceases.
कस्य स्वदन्ते ऽसत्यानि कथम् अप्य् अमहामतेः । मृगतृष्णाजलानीव दृश्यान्य् अपि पुरस्स्थितेः
How could unreal things ever please even a person of little intelligence, just as the waters of a mirage, though appearing before one, do not satisfy?