अनुभूतापि नास्त्य् एव हेम्नẖ कटकता यथा । तथातिवाहिकस्याधिभौतिकत्वं न विद्यते
Even if experienced, it does not truly exist—just as the bracelet is not separate from the gold; so too, the worldly status of the subtle body does not exist.
भ्रमम् अभ्रमतां यातम् अभ्रमं भ्रमतां गतम् । वेत्ति जीवो विचारेण विनाहो नु विमूढता
Through inquiry, the soul knows illusion as non-illusion and non-illusion as illusion; without this, indeed, there is only confusion.
आधिभौतिकदेहो ऽयं विचारेण न लभ्यते । आतिवाहिकदेहस् तु किल लोकद्वये ऽक्षयः
This physical, worldly body is not found through inquiry; but the subtle body, it is said, endures in both worlds.
आधिभौतिकचिद् रूढा स्वातिवाहिकदेहके । मरौ मरीचिकास्व् एव यथा मिथ्यैव वारिधीः
The worldly consciousness, established in the subtle body, is as false as the appearance of water in a mirage on the sand.
जाताधिभौतिकी संविद् आतिवाहिकवित्क्रमे । देहदृष्टिवशात् प्रौढा स्थाणौ पुरुषधीर् इव
The consciousness that arises as the worldly body, in the sequence of subtle embodiment, is firmly established due to the perception of the body—just as the notion of a person is fixed in a statue.
शुक्तौ रजतता तापे जलतेन्दौ यथा द्विता । आधिभौतिकता तद्वन् मनोजैवातिवाहिके
Just as silver appears in a shell, or duality in heated water and the moon, so too is the worldly status of the mind-made subtle body.
यद् असत् तत् कृतं सत्यं यत् सत्यं तद् असत् कृतम् । अहो नु मोहमाहात्म्यं जीवस्यास्याविचारजम्
That which is unreal is regarded as real, and that which is real is considered unreal; ah, the greatness of delusion, born of this living being's lack of discernment.
योगिप्रत्यक्षम् एवास्ति किञ्चिद् अस्ति तु मानसम् । यस्माल् लोकद्वयाचारस् ताभ्याम् एव प्रसिध्यति
For the yogi, only direct perception truly exists; the rest is mental. The conduct of both worlds is established only through these two.
आद्यं प्रत्यक्षम् उत्सृज्य यो ऽसत्ये ऽस्मिन् कृतस्थितिः । प्रत्यक्षे मृगतृष्णाम्बु पीत्वा स सुखम् आस्थितः
Abandoning the primary direct perception, one who takes a stand in this unreality is like someone who, having drunk the water of a mirage, settles happily in it.
तत् सुखं दुẖखम् एवाहुẖ क्षणनाशानुभूतितः । अकृत्रिमम् अनाद्यन्तं यत् सुखं तत् सुखं विदुः
That happiness, being experienced only for a moment and then destroyed, is called suffering; only that happiness which is uncontrived, without beginning or end, is known as true happiness.
प्रत्यक्षेणैवम् अध्यक्षं प्रत्यक्षं प्रविचार्यताम् । यद् आद्यं यत् सद् अध्यक्षं तत् प्रत्यक्षेण दृश्यताम्
Thus, let direct perception be examined directly; let that which is primary, which is real and directly witnessed, be seen by means of direct perception.
लोकद्वयानुभवदं त्यक्त्वा प्रत्यक्षम् ऐहिकम् । मायात्मकं यो गृह्णाति नास्ति मूढतमस् ततः
Abandoning direct, worldly perception that gives experience of both worlds, whoever accepts the illusory as real—there is no greater fool than that.
आतिवाहिकम् एवैषां भूतानां विद्यते वपुः । तत्राधिभौतिकभ्रान्तिर् असत्यैव पिशाचिका
For these beings, only the subtle body truly exists; in that, the delusion of the gross body is a mere phantom, entirely unreal.
अजातसङ्कल्पमयं प्रत्यक्षं सत् कथं भवेत् । स्वयम् एव न यत् सत्यं तत् सत्कार्यकरं कथम्
How can direct perception, which is composed of unborn thought-constructs, be real? That which is not real in itself—how can it produce real effects?
यत्र प्रत्यक्षम् एवासद् अन्यत् किं तत्र सद् भवेत् । क्व तत् सिद्धं भवेद् वस्तु यद् असिद्धेन साध्यते
Where even direct perception is absent, how could anything real exist there? How can that thing be established which is sought to be proven by what is itself unproven?
प्रत्यक्ष एव भावत्वे नष्टे क्वेवानुमादयः । उह्यन्ते वारणा यत्र तत्रोर्णायुषु का कथा
When direct perception itself is lost, where is there room for inference and the like? Where even reasoning is refuted, what can be said of the spider’s web-like arguments?
अतḫ प्रमाणसंसिद्धेर् दृश्यं नास्त्य् एव कुत्रचित् । अन्यद् यद् इदम् अस्तीव तत् तद् ब्रह्मघनं घनम्
Therefore, since the means of valid knowledge are themselves not established, the perceived world does not exist anywhere at all; whatever else seems to exist, that too is nothing but the solid mass of Brahman.
स्वप्ने द्रष्टुẖ खम् एवाद्रिर् गेहे नान्यस्य वै यथा । तथा तद्भावनवतोर् आवयोस् सा शिलैव चित्
Just as in a dream, the sky alone appears as a mountain or as a house to the dreamer and not to anyone else, so too, for us who have cultivated such contemplation, that rock is nothing but consciousness.
अयं शैल इदं व्योम जगद् एतद् इदं त्व् अहम् । इति चिन्मय आत्मान्तẖ खं चमत्कुरुते स्वयम्
This mountain, this sky, this world, and this 'I'—all these, within the self made of consciousness, the inner space, are made to appear by itself.
पश्यत्य् एतत् प्रबुद्धात्मा नाप्रबुद्धẖ कदाचन । श्रोतुẖ कथार्थसंवित्तिर् नाश्रोतुर् भवति क्वचित्
The awakened self alone perceives this; the unawakened never does. Just as the meaning of a story is known only to the listener, never to the one who does not listen.
अप्रबुद्धमतेर् भ्रान्तिर् एवेयं सत्यतां गता । क्षीवस्य सुस्थिता एव नृत्यन्ति तरुपर्वताः
This delusion of the unawakened mind is taken as reality, just as for a drunkard, trees and mountains appear to dance steadily.
सर्वत्राप्रतिहतरूपम् एकबोधं प्रत्यक्षं शिवम् अवबुध्य चित्स्वरूपम् । प्रत्यक्षान्तरम् इह पेलवं श्रयन्ते ये मूढास् तृणतनुभिश् शठैर् अलं तैः
Having realized everywhere the unobstructed, single, direct, auspicious awareness—one’s own nature as consciousness—those who still rely on other feeble means of perception here are fools; let such straw-bodied deceivers be disregarded.
जगदङ्गम् अनाभासम् अदृश्यं दृश्यवत् स्थितम् । परया दृश्यते दृष्ट्या तद् ब्रह्मैव निरामयम्
The moving world, though without appearance and invisible, stands as if visible; it is perceived by the supreme vision, and that is Brahman alone, free from affliction.
तत्र शैलसरित्स्रोतोलोकलोकान्तरभ्रमाः । भान्ति ते परमादर्शे महाव्योमनि बिम्बिताः
Within it, the wanderings of mountains, rivers, streams, worlds, and regions shine, reflected in the supreme mirror of the vast sky.
सा प्रविष्टा ततस् सर्गम् अनर्गलम् अचेष्टिता । अहम् अप्य् अविशं तत्र सङ्कल्पेन तया सह
She entered creation there, unrestricted and without action; I too entered there, together with her, by intention.
यावत् सा तत्र वैरिञ्चं लोकम् आसाद्य सोद्यमा । उपविष्टा विरिञ्चस्य पुरḫ परमशोभना
As long as she, reaching the world of Brahma, remained active, she sat before Brahma’s city, supremely beautiful.
वक्तव्यो मुनिशार्दूल पतिर् मे पाति माम् इमाम् । विवाहार्थम् अनेनाहं जनिताजरसा पुरा
She must say, ‘O best of sages, my lord protects me; for the sake of marriage, I was created long ago, free from old age.’
पुराणḫ पुरुषो ऽप्य् एष माम् अद्यापि जरां गताम् । न विवाहितवांस् तेन विरागम् अहम् आगता
This ancient man, even now, has not married me, though I have become aged; because of this, I have attained dispassion.
विरागम् एषो ऽप्य् आयातो गन्तुम् इच्छति तत् पदम् । यत्र न द्रष्टृता नैव दृश्यता न च शून्यता
He too has attained dispassion and wishes to go to that state where there is neither seer, nor seen, nor emptiness.
महाप्रलयसम्पन्ने जगत्य् अस्मिंश् च सम्प्रति । ध्यानाच् च न चलत्य् एष शैलमौनाद् इवाचलः
Now, with the great dissolution having occurred in this world, he does not move from meditation, remaining unmoving like the silence of a mountain.