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.
कुत एषा कथं चेति विकल्पान् अनुदाहरन् । नेदम् एषा न चास्तीति स्वयं ज्ञास्यसि बोधतः
By not entertaining alternatives such as 'From where is this?' or 'How is this?', you will know by direct understanding: 'This is not so, nor does it exist.'
यद् इदं दृश्यते किञ्चिज् जगत् स्थावरजङ्गमम् । सर्वं सर्वविकाराढ्यं कल्पान्ते तद् विनश्यति
Whatever is seen here, whether the world or all that is moving and unmoving, all of it, endowed with all kinds of modifications, perishes at the end of the cosmic cycle.
अस्य भागविभागात्मा नाशो ऽवश्यम् अवारितः । बिन्दुना बिन्दुनाम्भोधेर् उद्धृतस्यास्ति हि क्षयः
The destruction of this, which consists of parts and divisions, is inevitable; for a drop, once lifted from the ocean, certainly perishes.
एवं स्थिते द्रव्यनाशे ब्रह्मणस् तन्मयत्वतः । नानन्तत्वं न चास्तित्वं न चैतत् सम्भवत्य् अलम्
When the destruction of substance is thus established, due to its being of the nature of Brahman, there is neither infinitude, nor existence, nor is this at all possible.
मदशक्तिर् इव ज्ञानम् इति नास्मासु सिध्यति । देहावज्ञानतो ऽस्माकं स्वप्नवत् तन् न तत्त्वतः
Knowledge is not established in us like the power of intoxication, because we disregard the body; it is like a dream and not real for us.
नश्यत्य् एति च दृश्यश्रीस् सैवान्यैव नवैव वा । इत्थं भवेत् समुचितं कृतं शास्त्रं न चान्यथा
The splendor of what is seen perishes and appears again, whether it is the same or different or new; thus, what is appropriate is accomplished, and scripture is not otherwise.
सैवैतीत्य् असमुल्लेखं कथं नष्टस्य सम्भवः । तद्रूपान्येति युक्तं स्याद् अनुभूतार्थगा वयम्
How can there be the thought 'it is the same' regarding what is destroyed? It is reasonable that it becomes something of that form; we are those who go by experienced reality.
सैव व्योमतयैवासीद् इत्य् असत् सैव सा कथम् । तथैव व्योमसंस्था चेन् नाशं तर्हि न सा गता
To say 'it was the same, existing as space itself' is not true—how can it be the same if it is gone? If it remains established as space, then it has not perished and has not departed.
कार्यकारणयोर् एकरूपतैवं यदा तदा । कार्यकारणताभावाद् ऐक्यम् एवास्मदागमः
When effect and cause are of one nature in this way, then, due to the absence of effect and cause, our doctrine is only unity.
शून्यं त्व् अनुपलम्भत्वं यद् गतं नष्टम् एव तत् । अन्यस् तर्हि भवेन् नाशẖ कीदृशẖ किल कथ्यताम्
Emptiness is simply non-apprehension; what has gone is truly lost. Otherwise, let it be said what kind of destruction there is, if any other exists.