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.
नष्टं भूयस् तद् उत्पन्नम् इति तत् प्रत्ययो ऽत्र कः । नश्यत्य् अवश्यं तेनेदं पुनर् अन्यत् प्रवर्तते
If what is lost arises again, what is the certainty here? Surely, what is lost perishes, and thus another arises in its place.
मध्यमध्योद्यदुत्सेधफलाद्यवयवैकिका । आदाहं बीजसत्तास्ति कार्यकारणता कुतः
When there is only the individuality of the middle, the highest, the arising, the elevation, the fruit, and the parts, and the existence of the seed is taken away, how can there be effect and cause?
देशकालक्रियात्मैकं यथादृष्टम् इह स्थितम् । बीजम् एवैककम् अतो न घटḫ पटकार्यकृत्
Just as, here, what is seen abides as one with space, time, action, and self, so too, there is only the single seed; therefore, neither the pot nor the cloth is the true agent of their effects.
सर्वदर्शनविश्रान्ते नाम्नि भेदो न वस्तुनि । परमार्थमये तेन विवादेन किम् अत्र नः
When all views have come to rest, there is no distinction in the name or in the reality; thus, in that which is of the nature of ultimate truth, what purpose does argument serve for us here?
इदं शान्तम् अनाद्यन्तं तद्रूपत्वाद् विचारतः । व्योमाभं बोधतामात्रम् अनुभूतिप्रमाणतः
This is peaceful, without beginning or end, for such is its nature upon inquiry; it is like space, pure awareness alone, as known by the measure of direct experience.
यथैतन् नानुभूतं सद् यथैतन् नानुभूयते । यथैतत् सिद्धिम् आप्नोति तद् इदं कथ्यते क्रमात्
As this was not experienced before, as it is not experienced now, and as it attains its fulfillment, so is this described, step by step.
महाकल्पान्त उन्नष्टे सर्वस्मिन् दृश्यमण्डले । आमहादेवपर्यन्तं समनोबुद्धिकर्मणि
When, at the end of a great age, all within the field of perception is destroyed—from the highest gods down to the very faculties of mind, intellect, and action—
व्योमन्य् अपि शमं याते काले ऽप्य् अकलितस्थितौ । वायाव् अपि क्वापि गते तेजस्य् अत्यन्तम् अस्थिते
Even when space itself comes to rest, when time stands unmanifest, when air has gone somewhere, and fire is utterly still—
तमस्य् उपगते ध्वंसं वार्यादौ सुचिरं क्षते । अलम् अन्तम् अनुप्राप्ते सर्वशब्दार्थसञ्चये
When darkness has come to dissolution, when water and the rest have long been exhausted, when the end has fully arrived for the entire collection of names and forms—
शिष्यते शान्तबोधात्म सद् अच्छं बोध्यवर्जितम् । अनादिनिधनं बोध्यं किम् अप्य् अमलम् अव्ययम्
What remains is pure, peaceful consciousness—being, clear, free from anything to be known; beginningless and endless, it is a certain immaculate, imperishable awareness.