अक्षीवक्षीवयोर् ऐक्यं क्व किलेहाज्ञतज्ज्ञयोः । अन्धप्रकाशयोर् बोधे स्याच् छायातपयोर् इव
Where could there possibly be unity between the knower and the ignorant, just as there can be none between the blind and the seeing, or between shadow and sunlight?
यत्नेनाप्य् अनुभूते ऽर्थे सत्ये कर्तुम् अपह्नवम् । तज्ज्ञो ऽज्ञश् च न शक्नोति शव आक्रमणं यथा
Even with effort, neither the knower nor the ignorant can deny what has been directly experienced, just as a corpse cannot be made to walk.
ब्रह्म सर्वं जगद् इति वक्तुं तज्ज्ञस्य युज्यते । यतो ऽविद्याननुभवे स तद् एवानुभूतवान्
It is fitting for the knower to declare, 'All this world is Brahman,' for having transcended ignorance, he has directly experienced that truth.
प्रबुद्धविषये ह्य् एषा राम वाक् प्रविराजते । बुद्धस्यास्मीति रूपेण किल नास्त्य् एव किञ्चन
O Rama, this statement shines forth only in the realm of the awakened; for one who is awakened, there is truly nothing that can be called 'I am this.'
ब्रह्मैवेदं परं शान्तम् इत्य् एवानुभवन् सुधीः । अपह्नवस् स्वानुभूतेः कर्तुं तस्य क्व युज्यते
The wise one, having directly experienced that 'This is indeed the supreme, peaceful Brahman,'—how could he possibly deny his own experience?
परस्माद् व्यतिरेकेण नाहम् आत्मनि किञ्चन । हेमनीवोर्मिकादित्वं न मय्य् अस्ति वसिष्ठता
Apart from the Supreme, there is nothing in myself; just as there is no quality of goldsmith or ornament in gold itself, so there is no 'Vasishtha-ness' in me.
भूतत्वव्यतिरेकेण मूढो नात्मनि किञ्चन । ऊर्म्यादिबुद्धौ हेमेव नाज्ञे ऽस्ति परमार्थता
Apart from the elements, the deluded has nothing in himself; just as in gold, the ideas of wave and the like are not ultimately real, so for the ignorant, there is no true reality.
मिथ्याहन्तामयो मूढस् सत्यैकात्ममयस् सुधीः । युज्यते न क्वचिन् नाम स्वभावापह्नवो ऽनयोः
The deluded one is formed of false egoity, while the wise is composed of the one true Self; in neither is there ever any denial of their own nature.
यो यन्मयस् तस्य तस्मिन् युज्यते ऽपह्नवः कथम् । पुरुषस्य घटो ऽस्मीति वाक्यम् उन्मत्ततैव हि
How could denial arise in someone whose being is of a particular nature? For a person to say, 'I am a pot,' is nothing but madness.
तस्मान् नेमे वयं सत्या न च दामादयः क्वचित् । असत्यास् ते वयं चेमे नास्ति नः खलु सम्भवः
Therefore, neither are we real, nor are these ropes and the like anywhere; these and we are unreal—there is truly no origin for us.
सत्यसंवेदनं शुद्धं बोधाकाशं निरञ्जनम् । सत्यं सर्वगतं शान्तम् अस्त्य् अनस्तमितोदयम्
Pure awareness of truth, the space of consciousness, stainless, all-pervading, peaceful, and with an undiminished rising, alone exists.
सर्वं सत् तच् च निश्शून्यं नकिञ्चिद् इव संस्थितम् । तत्र व्योम्नि विभान्तीमा निजा भासो ऽङ्ग दृष्टयः
All is that truth, and it is void of emptiness, abiding as if nothing at all; in that space, O dear one, these perceptions shine forth as one's own radiances.
यथा तैमिरिकाक्षस्य सहजा एव दृष्टयः । केशोण्डुकादिवद् भान्ति तथेमास् तत्र सृष्टयः
Just as the visions of one with diseased eyes naturally appear—like hairs or balls—so too do these creations appear there.
स आत्मानं यथा वेत्ति तथानुभवति क्षणात् । चिदाकाशस् ततो ऽसत्यम् अपि सत्यं तदीक्षणात्
As one knows oneself, so one experiences in an instant; thus, in the space of consciousness, even the unreal appears real due to that perception.
न सत्यम् अपि नासत्यम् इह तस्माज् जगत्त्रये । यद् यथा वेत्ति चिद् रूपं तत् तथोदेत्य् असंशयम्
Here, therefore, nothing is truly real nor unreal; whatever form consciousness perceives, that indeed arises, without doubt.
यथा दामादयस् तद्वद् एवेमे ऽभ्युदिता वयम् । सत्यासत्याः किम् अत्राङ्ग तान् प्रत्य् अपि विकल्पना
Just as ropes and similar things appear, so too have we arisen; whether true or false, what does it matter, dear one, since even regarding them there is only conceptualization.
अस्यानन्तस्य चिद्व्योम्नस् सर्वगस्य निराकृतेः । चिद् उदेति यथा यान्तस् तथा सा तत्र भात्य् अलम्
In this infinite sky of consciousness, all-pervading and without form, consciousness arises and moves as it will, and thus it shines there perfectly.
यत्र दामादिरूपेण संवित् प्रकचते स्वयम् । तथासौ तत्र सम्पन्ना तथाकारानुभूतितः
Where awareness itself manifests in the form of ropes and the like, there it is fully present, according to the experience of that particular form.
स्वस्वप्नप्रतिभासस्य जगद् इत्य् अभिधा कृता । चिद्व्योम्नो व्योमवपुषस् तापस्येव मृगाम्बुता
The appearance of one's own dream is called 'the world'; in the sky of consciousness, its form is like the mirage of water seen by a thirsty deer.
यत्र प्रबुद्धं चिद्व्योम तत्र दृश्याभिधा कृता । यत्र सुप्तं तु तेनैव तत्र मोक्षाभिधा कृता
Where the sky of consciousness is awakened, there the name 'visible' is given; where it is asleep, by that same principle, the name 'liberation' is given.
न च तत् क्वचिद् आसुप्तं न प्रबुद्धं कदाचन । चिद्व्योम केवलं दृश्यं जगद् इत्य् अवगम्यताम्
And it is never entirely asleep nor ever fully awake; let it be understood that the sky of consciousness alone is perceived as the world.
निर्वाणम् एव सर्गश्रीस् सर्गश्रीर् एव निर्वृतिः । नानयोश् शब्दयोर् अर्थभेदः पर्याययोर् इव
Liberation itself is the glory of creation, and the glory of creation itself is liberation; there is no difference in meaning between these two words, as with synonyms.
परमार्थे जगद् इति रूपं वेत्ति स्वयं स्वकम् । यथा तैमिरिकं चक्षुः केशोण्डुकम् इवेक्षितम्
In ultimate reality, the form called 'world' perceives its own nature, just as the eye of a person with eye disease sees a hair or a speck.
न तत् केशोण्डुकं किञ्चित् सा हि दृष्टिस् तथा स्थिता । नेदं दृश्यम् इदं किञ्चिद् इत्थं चिद्व्योम संस्थितम्
There is nothing like a ball of hair; that perception remains thus. This is not an object seen, nor is this anything at all; thus, consciousness-space is established.
सर्वत्र सर्वम् इदम् अस्ति यथानुभूतं नो किञ्चन क्वचिद् इहास्ति च नानुभूतम् । शान्तं सद् एकम् इदम् आततम् इत्थम् आस्ते सन्त्यक्तशङ्कम् अपभेदम् अतस् त्वम् आस्स्व
Everywhere, everything exists as experienced; nothing at all is here that is not experienced. This is peaceful, ever-present, and all-pervading; thus it remains, free from doubt and division—therefore, abide in this.
शिलोदराकारघनं प्रशान्तम् महाचितो रूपम् इदं खम् अच्छम् । नैवास्ति नास्तीति दृशौ क्वचित् स्तो यच् चास्ति तत् साधु तद् एव भाति
This form of the great consciousness is dense like a mountain cave, tranquil, and clear as the sky. There is neither existence nor non-existence in perception anywhere; whatever exists, that alone shines forth as good.
दामव्यालकटार्थं तैस् तदैव यमकिङ्करैः । प्रार्थितेन यमेनोक्तम् इदं शृणु रघूद्वह
For the purpose of the rope, snake, and pot, at that very moment, requested by Yama's attendants, Yama spoke these words—listen, O descendant of Raghu.
यदा वियोगम् एष्यन्ति श्रोष्यन्ति च निजां कथाम् । दामादयस् तदा मुक्ता भविष्यन्तीत्य् असंशयम्
When they undergo separation and hear their own story, then the ropes and others will certainly be released—without doubt.
स्ववृत्तान्तम् इमं कुत्र कदा कथय ते कथम् । श्रोष्यन्ति भगवन् केन वर्ण्यमानं कथाक्रमम्
Where, when, and how will they hear this account of their own story from you, O Lord? By whom will the sequence of the story, as narrated, be heard?
कश्मीरेषु महापद्मसरसीतीरपल्वले । भूयो भूयो ऽनुभूयैते मत्स्ययोनिपरम्पराम्
On the marshy banks of the great lotus lake in Kashmir, again and again, having experienced the succession of fish births,