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.
तव तावन् महाबुद्धे सर्वार्थोपशमात्मकम् । न सम्यग्ज्ञानम् उत्पन्नं संशयो ऽत्र निदर्शनम्
O great-minded one, as long as your knowledge, whose nature is the cessation of all objects, has not fully arisen, doubt remains as evidence.
यḫ प्रबुद्धो निराभासं परम् आभासम् आगतः । स्वस्थान्तẖकरणश् शान्तस् तं स्वभावं स पश्यति
He who, being awakened, has reached the supreme appearance that is without appearance, whose inner mind is at rest and peaceful—he sees that as his own nature.
अयं त्वम् अहम् इत्यादिस् त्रिकालगजगद्भ्रमः । तत्रास्ति हेमपिण्डे ऽन्तर् इव रूपकजालकम्
This delusion of 'I', 'you', 'he', and so on, concerning the three times and the world, exists there like a network of forms within a lump of gold.
हेमपिण्डाद् यथा भाण्डजालं नानुपलभ्यते । तथा न लभ्यते भिन्नं परमार्थघनाज् जगत्
Just as a collection of vessels is not found apart from the lump of gold, so too the world is not found as separate from the mass of ultimate reality.
सर्वदैवापि भिन्नात्मा स्वाङ्गभूतोपलम्भदृक् । सजगच् चाजगच् चैतद् धेमेवाङ्गदरूपकम्
Even when appearing as diverse, the perceiver whose own limbs are the world—both with and without manifestation—is like the forms of ornaments within the gold.
रिक्तं देशादिशब्दार्थैर् देशकालक्रियात्मकम् । यथास्थितम् इदं तत्र सर्वम् अस्ति न चास्ति च
Empty of the meanings of words like 'space' and so on, and consisting of space, time, and action as they are, all this exists there as it is, and yet does not exist.
यथोर्म्यादि समे तोये चित्रं चित्रकृदीहिते । भाण्डवृन्दम् अयḫपिण्डे तथेदं ब्रह्मणि स्थितम्
Just as various forms—such as waves and so on—are imagined by an artist in the same water, or as a collection of vessels appears in a mass of copper, so too is this world established in Brahman.
यथैतद् अत्र नो भिन्नं नाभिन्नं नास्ति चास्ति च । नित्यं तन्मयम् एवाच्छं शान्ते शान्तम् इदं तथा
Just as, in this case, it is neither separate nor non-separate, neither non-existent nor existent, so too, this is ever pure, entirely of that essence, peaceful within peace.
अनिखातैव भातीयं त्रिजगत्सालभञ्जिका । सुरसस्यैव दृश्यत्वम् इता ब्रह्मणि दारुणि
This threefold world appears as if it were a carved figure on a tree, though it has not been carved; it is only the appearance of the beautiful, seen in the formidable Brahman.
निखाता दृश्यतां यान्ति स्तम्भस्थास् सालभञ्जिकाः । अखाता एव भान्त्य् अत्र त्रिजगत्सालभञ्जिकाः
When carved, the figures on the tree become visible; here, the figures of the threefold world appear as if uncarved.