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?
सत्यबुद्धौ विलीनायां जगत् पश्यति शान्तधीः । जलदीपांशुजालाभम् अपिण्डात्माम्बरात्मकम्
When the mind is merged in true understanding, the peaceful intellect perceives the world as a web of light, like water, lamp, and sunbeams, with no distinct form, composed of space and subtle essence.
जगतो ऽवस्तुनश् शून्यात् परिज्ञानान् निवर्तते । चित्तभ्रमात्मनो भ्रान्तिरूपा स्वदनभावना
When one realizes the emptiness and unsubstantiality of the world, the taste for it ceases; the sense of self, born of mental confusion, is merely a delusion of self-enjoyment.
यद् अवस्त्व् इति विज्ञातं तत्रोपादेयता कुतः । केन स्वप्नं परिज्ञाय स्वप्नहेमाभिगम्यते
Once something is known to be unreal, how can it be accepted? Who, after recognizing a dream as a dream, would pursue dream-gold?
स्वप्नाद् इव परिज्ञाताद् रसो दृश्यान् निवर्तते । द्रष्टृदृश्यदशादोषग्रन्थिच्छेदḫ प्रवर्तते
Just as, upon recognizing a dream, its flavor fades, so too the taste for visible things disappears; the knots of defects in the states of seer and seen are cut.
नीरसश् शान्तमननो निर्वाणाहङ्कृतिẖ कृती । वीतरागो निरायासश् शान्तस् तिष्ठति बुद्धधीः
With no taste for objects, a tranquil mind, extinguished ego, and accomplished self, free from passion and effort, the awakened intellect remains at peace.
रसे नीरसतां याते वासना प्रविलीयते । शिखायां प्रविलीनायां प्रदीपस्यांशवो यथा
When taste has become tasteless, desires dissolve, just as rays vanish when the flame of a lamp is extinguished.
बोधाद् दीपांशुजालाभम् अघनं व्योम दृश्यते । भ्रान्तिरूपं जगत् कृत्स्नं गन्धर्वनगरं यथा
Through awakening, the sky appears as a mass of light, without substance; the entire world, being a form of illusion, is seen like a city of the Gandharvas.
नैवात्मानं न चाकाशं न शून्यं न च वेदनम् । अत्यन्तपरिणामेन पश्यन् पश्यति तत् पदम्
He perceives neither self, nor space, nor emptiness, nor awareness; seeing through complete transformation, he beholds that supreme state.
यत्र नात्मा न शून्यं च न जगत् कलना न च । न चित्तदृश्योदयधीस् सर्वं चास्ति यथास्थितम्
Where there is neither self nor void, nor the appearance of the world, nor the arising of mind or objects of perception—there, everything remains just as it is.
भूम्यादिताज्ञसम्बुद्धा ज्ञानाद् अस्तम् उपागता । ज्ञस्य शून्यैव सम्पन्ना संस्थितापि न विद्यते
When knowledge of earth and other elements, born of ignorance, has set, and knowledge itself has dissolved into emptiness, though it seems to remain, it does not truly exist.
भवत्य् एकसमाधानस् सोम्यात्मा व्योमनिर्मलः । तिष्ठत्य् अपगतासङ्गस् स्थित एवाप्य् असत्समः
The serene self, pure as space, becomes established in single-pointed absorption, free from attachment, abiding as if non-existent even while present.
अस्तङ्गतमना मौनी निरोधपदवीं गतः । तीर्णस् संसारजलधेẖ कर्मणाम् अन्तम् आगतः
With the mind set, silent, having reached the path of cessation, one has crossed the ocean of worldly existence and arrived at the end of actions.
तनुभुवनगगनगिरिगणकरणपरं परमम् अज्ञानम् । विगलति गलिते तस्मिन् सकलम् इदं विद्यमानम् अपि
When that supreme ignorance—consisting of body, world, sky, mountains, senses, and all else—dissolves, then even though all this appears to exist, it fades away.
शान्ततरान्तẖकरणो गलितविकल्पस् स्वरूपसारमयः । परमशमामृततृप्तस् तिष्ठति विद्वान् निरावरणः
The wise one, with an inner faculty most tranquil, free of all thought-constructions and abiding in the essence of his own nature, stands fulfilled by the nectar of supreme peace, uncovered by any veil.
बोधो जगद् इवाभाति मुने येन क्रमेण हे । तं क्रमेण क्रमं ब्रूहि भूयो ऽबोधनिवृत्तये
O sage, by which awareness the world appears in sequence—please explain that sequence step by step again, so that ignorance may be dispelled.
दक्षस्येव विमूढस्य यद् दृष्टौ तत् स्वचेतसि । यन् न दृष्टं न तच् चित्ते भवत्य् अल्पतरस्मृतेः
Just as for a skilled or unskilled person, what is seen is present in their own mind; what is not seen does not arise in the mind, due to scant memory.
भव्यḫ पश्यति शास्त्रार्थम् एव पूर्वापरान्वितम् । न दृष्टिविषयं वस्तु यत् पश्यति करोति तत्
The noble one perceives the meaning of scripture, connected with its before and after; he does not act upon what is merely an object of perception.
भव्यानुष्ठाननिष्ठस् सञ् शास्त्रार्थैकमना मुनिः । भूत्वोपदेशं त्वम् इमं शृणु श्रवणभूषणम्
Established in the practice of the noble, with mind intent solely on the meaning of scripture, the sage—having become so—listen now to this instruction, an ornament to the ear.
इयं दृश्यभरभ्रान्तिर् नन्व् अविद्येति योच्यते । वस्तुतो विद्यते नैषा तापनद्यां यथा पयः
This delusion of the burden of appearances is indeed called ignorance; in reality, it does not exist, just as there is no water in a mirage.
उपदेश्योपदेशार्थम् एनां मदुपरोधतः । सत्याम् इव क्षणं तावद् आश्रित्य श्रूयताम् इदम्
For the sake of instruction, and to teach, this is provisionally accepted, though it is refuted by truth; for a moment, as if real, listen to this.