यद् अस्ति नाम तत्रैष नाशानाशक्रमो भवेत् । वस्तुतो नास्ति यत् त्व् एव नाशस् स्यात् तत्र कीदृशः
Whatever exists by name may undergo cycles of destruction and persistence; but what does not truly exist cannot be destroyed—what kind of destruction could there be?
रज्ज्वां सर्पभ्रमे नष्टे सत्यबोधवशात् सुते । सर्पो न नष्टस् तन् नष्टो वेत्य् एवं केव सङ्कथा
When the illusion of a snake in a rope is dispelled by true understanding, the snake is not destroyed, nor is it not destroyed—such talk is meaningless.
यथा सत्यपरिज्ञानाद् दृश्यते नाधिभौतिकः । तथातिवाहिकज्ञानाद् दृश्यते नाधिभौतिकः
Just as, through true knowledge, the physical is not seen, so too, through knowledge of the subtle body, the physical is not perceived.
कल्पना विनिवर्तेत कल्पिता यदि केनचित् । सा शिला समपास्तैव या नेहास्ति कदाचन
If an imagined thing is removed by someone, then that imagination ceases; like a stone that is cast away, it is not present here at any time.
परस्परं परापूर्णम् इदं देहादिकं स्थितम् । इति सत्यं वयं भद्रे पश्यामो नासि पश्यसि
This body and its components exist, each fulfilling the other; this is the truth, dear one, which we see, though you do not perceive it.
आदिसर्गे भवेच् चित्त्वं कल्पनाकलितं यदा । तदा ततःप्रभृत्य् एकं स्वत्वं दृश्यम् इवेक्ष्यते
At the beginning of creation, when the mind is shaped by imagination, from that moment onward, individuality is seen as if it were an object.
एकस्मिन्न् एव संशान्ते दिक्कालाद्यविभागिनि । विद्यमाने परे तत्त्वे कल्पनावसरः कुतः
When the supreme reality alone remains, tranquil and undivided by directions, time, and other distinctions, how could there be any scope for imagination?
कटकत्वं यथा हेम्नि तरङ्गत्वं यथाम्भसि । सत्यत्वं च यथा स्वप्नसङ्कल्पनगरादिषु
Just as the quality of a bracelet exists in gold, or a wave in water, or reality in dream-cities and imagined worlds—
नास्त्य् एव सत्यानुभवे तथा नास्त्य् एव चित्पदे । कल्पनं व्यतिरिक्तात्म तत्स्वभावाद् अनामयात्
So, in the experience of truth and in the realm of consciousness, there is absolutely no imagination apart from the self, which is by nature free from affliction.
यथा नास्त्य् अम्बरे पांसुः परे नास्ति तथा कला । अकलाकलनं शान्तम् इदम् एकम् अजं ततः
Just as there is no dust in the sky, so too, in the supreme there is no division; this undivided, peaceful, unborn reality is free from all conceptualization.
यद् वेदं भासते किञ्चित् तत् तस्यैव निरामयम् । कचनं काञ्चनाख्यानकान्तस्यातिमणेर् इव
Whatever knowledge shines forth is pure and belongs only to that; like the luster of a jewel, which is called gold by the tale of goldsmiths.
एतावन्तं चिरं कालम् एवं देवि वयं वद । भ्रामिताः के च नामेमे द्वैताद्वैतविकल्पनैः
For such a long time, O Devi, we have been wandering; who indeed are these, endlessly confused by the notions of duality and non-duality?
अविचारेण तरले भ्रान्तासि चिरम् आकुला । अविचारस् स्वभावोत्थस् स विचाराद् विनश्यति
You have been long disturbed and confused by restless, unexamined thought; this confusion arises from its own nature and disappears through inquiry.
अविचारो विचारेण निमेषाद् एव नश्यति । एषो ऽसन्न् एव तेनान्तर् अविद्यैषा न विद्यते
Unexamined thought is destroyed instantly by inquiry; thus, it is truly nonexistent, and therefore ignorance does not exist within.
तस्मान् नैवाविचारो ऽस्ति नाविद्या नैव बन्धनम् । न मोक्षो ऽस्ति निराबाधं शुद्धबोधस् त्व् इदं जगत्
Therefore, there is truly no absence of inquiry, no ignorance, no bondage; nor is there liberation. This world is pure consciousness, undisturbed.
एतावन्तं यदा कालं त्वयैतन् न विचारितम् । तदा न सम्प्रबुद्धा त्वं भ्रान्तैवार्णव आकुला
For as long as you did not reflect upon this, you were not fully awakened—confused and agitated, like the restless ocean.
अद्यप्रभृति बुद्धासि विमुक्तासि विवेकिनी । वासनातानवे बीजं पतितं तव चेतसि
From today onward, you are awakened, liberated, and discerning; the seed of residual impressions has fallen away from your mind.
आदाव् एव हि नोत्पन्नं दृश्यं संसारनाटकम् । यदा तदा कथं केन वास्यते वासनापि का
In the beginning itself, the spectacle—the drama of worldly existence—never truly arose; so when, how, and by whom could any impression or tendency be experienced?
अत्यन्ताभावसम्पत्तौ द्रष्टृदृश्यदृशाम् अतः । एकध्याने परं रूढे निर्विकल्पसमाधिनि
When there is the attainment of complete absence—of seer, seen, and seeing—then, established in supreme one-pointedness, one abides in non-conceptual samadhi.
वासनाक्षयबीजे ऽस्मिन् किञ्चिद् अङ्कुरिते हृदि । क्रमान् नोदयम् एष्यन्ति रागद्वेषादिका दृशः
If, in this state where the seed of impressions is exhausted, even a slight sprout arises in the heart, then gradually perceptions such as attraction and aversion will emerge.
संसारसम्भवश् चायं निर्मूलत्वम् उपैष्यति । निर्विकल्पसमाधानं प्रतिष्ठाम् अलम् एष्यति
This arising of worldly existence will then come to be uprooted, and the establishment in non-conceptual samadhi will become firm.
विगतकलनकालिमाकलङ्का गगनकलान्तरनिर्मला बलेन । सकलकरणकार्यकारणान्तः कतिपयकार्यवशाद् भविष्यसीति
Freed from the stain of conceptualization, spotless as the clear sky, by the force of a few remaining actions of the senses and their causes, you will continue for a while.
यथा स्वप्नपरिज्ञानात् स्वप्नदेहो न वास्तवः । अनुभूतो ऽप्य् अयं तद्वज् जाग्रद्देहो न वास्तवः
Just as, upon recognizing the nature of a dream, the dream body is not real, so too, even though it is experienced, this waking body is not real.
यथा स्वप्नपरिज्ञानात् स्वप्नदेहो ऽपि शाम्यति । वासनातानवात् तद्वज् जाग्रद्देहो ऽपि शाम्यति
Just as, upon understanding the dream, the dream body ceases due to the exhaustion of impressions, so too, the waking body ceases when impressions are thinned out.
स्वप्नसङ्कल्पदेहान्ते देहो ऽयं चेत्यते यथा । तथा जाग्रद्भावनान्तर् उदेत्य् एवातिवाहिकः
At the end of the dream-body, formed by imagination, this body is regarded as such; likewise, at the end of waking imagination, another subtle body arises.
स्वप्ने निर्वासनाबीजे यथोदेति सुषुप्तता । जाग्रत्य् अवासनाबीजे तथोदेति विमुक्तता
In a dream, when the seed of impression is absent, deep sleep arises; in waking, when the seed of impression is absent, liberation arises.
येयं तु जीवन्मुक्तानां वासना सा न वासना । शुद्धसत्त्वाभिधानं तत् सत्तासामान्यम् उच्यते
The impression that exists in the liberated while living is not truly an impression; that is called pure existence, the common substratum of being.
या सुप्तवासना निद्रा सा सुषुप्तम् इति स्मृता । यत् सुप्तवासनं जाग्रत् स घनो मोह उच्यते
The impression that remains in sleep is called deep sleep; the impression that remains in waking is called dense delusion.
प्रक्षीणवासना निद्रा तुर्यशब्देन कथ्यते । जाग्रत्य् अपि भवत्य् एतद् विदिते परमे पदे
Sleep in which impressions are exhausted is described by the term 'the fourth'; this also occurs in waking, when the supreme state is realized.
प्रक्षीणवासना येह जीवतां जीवितस्थितिः । अमुक्तैर् अपरिज्ञाता सा जीवन्मुक्तिर् उच्यते
Here, the state of living with exhausted impressions is not recognized by those who are not liberated; that is called liberation while living.