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.
अवाच्यम् अनभिव्यक्तम् अतीन्द्रियम् अनामकम् । सर्वभूतात्मकं शून्यं सद् असच् च परं पदम्
It is unutterable, unmanifest, beyond the senses, without name; the essence of all beings, void, both existent and nonexistent, the supreme state.
तन् न वायुर् न चाकाशं न बुद्ध्यादि न शून्यकम् । न किञ्चिद् अथ सर्वात्म किम् अप्य् अन्यत् परं नभः
It is not air, nor space, nor intellect and the like, nor emptiness; it is nothing, yet the self of all; something else, the supreme sky.
तद्विदा तत्पदस्थेन तन् मुक्तेनानुभूयते । अन्यैẖ केवलम् आम्नातैर् आगमैर् एव वर्ण्यते
That is experienced by those who know it, who abide in that state, who are liberated; by others, it is described only through scriptures and tradition.
न कालो न तमो नात्मा न सन् नासन् न देशदिक् । न मध्यम् एतयोर् नान्तो न बोधो नाप्य् अबोधितम्
There is no time, no darkness, no self, neither existence nor nonexistence, no direction or place; neither middle nor end of these, no knowledge nor ignorance.
किम् अप्य् एतद् अत्यच्छं च बुध्यते बोधपारगैः । शान्तसंसारविसरैḫ परां भूमिम् उपागतैः
This is something utterly transparent, understood by those who have reached the far shore of awareness, who have attained the supreme realm, freed from the poison of worldly existence.
प्रतिषिद्धा मयैते तु ये ऽर्थास् सर्वे ऽत्र ते स्थिताः । अस्मद्बुद्ध्यापरिच्छेद्यास् सोम्याम्बोधेर् इवोर्मयः
All those things I have denied are present here; yet they cannot be grasped by our intellect, like waves on the gentle ocean.
यथास्थितं स्थितास् सर्वे भावास् तत्र तथा यथा । अनुत्कीर्णा महास्तम्भे विविधास् सालभञ्जिकाः
All states remain there as they are, just as various statues stand undisturbed upon a great pillar.
एवं तत्र स्थितास् सर्वे भावास् तत्र न च स्थिताः । असर्वात्मैव सर्वात्म तद् एतद् अतद् एव च
Thus, all states exist there, yet do not exist there; it is the non-universal that is universal, both this and not this.
पदं यथैतत् सर्वात्म सर्वार्थपरिवर्जितम् । यथावत् तत् प्रपश्यन्ति तत्रैकपरिणामिनः
Just as this state, which is the Self of all and devoid of all objects, is truly seen by those who are wholly transformed therein,
सर्वार्थास्तमये जाते सर्वार्थरहितं पदम् । सर्वार्थपरिपूर्णं च तद् आद्यं परिदृश्यते
When all objects have ceased, that state which is free from all objects and also completely full of all objects is perceived as the original one.