अकारणविपर्यस्तमतिर् भ्रान्तम् अपि स्थिरम् । यथा जगत् पश्यतीदं तथाहन्ताभ्रमं चितिः
With a baselessly confused mind, it perceives even the unreal as stable; just as it sees this world, so does consciousness experience the delusion of 'I-ness.'
चित्त्वं हि कारणं तस्यास् संसारानुभवे चितेः । न च तत्कारणं किञ्चिच् चित्त्वान्यत्वात्यसम्भवात्
Indeed, consciousness itself is the cause of its experience of worldly existence; and there is no other cause, for nothing else apart from consciousness can possibly exist.
एवं हि कारणाभावाच् चेत्यस्यासम्भवाद् अपि । नासौ चिन् न च तच् चेत्यं न च तच् चेत्यते तया
Thus, due to the absence of cause and the impossibility of an object of cognition, that is neither consciousness, nor is it an object of consciousness, nor is it cognized by that.
न दृश्यदर्शनद्रष्टृरूपं तैलम् इवोपले । न कर्तृकर्मकरणदृग् इन्दाव् इव कृष्णता
It is not of the nature of seer, seeing, or seen, like oil in a stone; nor is it agent, action, or instrument, just as blackness is not in the moon.
न मनोमेयमानानि नभसीव नवाङ्कुरः । न चिच्चेतनचेत्यादि नन्दने खदिरो यथा
It is not mind, nor what is known by the mind, nor the process of knowing, like a sprout does not exist in the sky; nor is it consciousness, sentience, or object, just as a khadira tree does not exist in the Nandana grove.
नाहन्त्वत्वत्त्वतत्त्वादि पर्वतत्वम् इवाम्बरे । न चेहत्वान्यदेशत्वे शङ्खत्वक्ष्व् इव कज्जलम्
It is not the sense of 'I', 'you', 'that', or such distinctions, like the state of being a mountain does not exist in the sky; nor is there here-ness or there-ness, like blackness does not exist in a conch shell.
नानानाना न चाप्य् अन्तर् अणाव् इव सुमेरवः । न च शब्दार्थशब्दश्रीर् महोषरलता यथा
There is no multiplicity or non-multiplicity, just as Mount Meru does not exist in an atom; nor is there the glory of word, meaning, or word itself, like lushness does not exist in a desert creeper.
नेति नेति न चैवार्कमण्डले रजनी यथा । न वस्तुतावस्तुते च तुषारेषु यथोष्णता
It is not 'not this, not this', nor is it like night in the orb of the sun; nor is there reality or unreality, just as heat does not exist in snow.
न शून्यताशून्यते च शिलाकोश इव द्रुमः । शून्यताशून्यता नापि महती ख इवाखता
There is neither emptiness nor non-emptiness, like a tree does not exist in a block of stone; nor is there emptiness of emptiness, just as non-sky does not exist in vast space.
केवलं केवलीभावस् स्वस्थतैवावशिष्यते । न कश्चित् कस्यचिद् दोषो ज्ञतयैतद् अवाप्यते
Only the state of pure being, one's own natural condition, remains; there is no fault in anyone, for this is realized through knowledge.
नञर्थाभावनामात्रेणानर्थः प्रसृतश् चितेः । नञर्थभावनामात्रेणानर्थ उपशाम्यति
By merely entertaining the notion of negation, misfortune arises in the mind; by merely entertaining the notion of negation, misfortune subsides.
नञर्थभावनामात्राद् ऋते ऽत्राङ्गोपयुज्यते । न तृणं न च त्रैलोक्यम् इति स्वायत्ततात्र ते
Apart from the mere notion of negation, nothing else is involved here; neither a blade of grass nor the three worlds are dependent on you in this matter.
स्वायत्त एव ह्य् एषो ऽर्थो दुस्साधो ऽभावनात् स्थितः । यद् यन् न साध्यते पुंसा तत् कथं किल लभ्यते
This matter is indeed subject to oneself alone, and remains unattainable due to lack of resolve; whatever is not accomplished by a person—how could that ever be obtained?
निर्विकल्पाद्वितीया चिद् यासौ सकलगा सती । परमैका परा साच्छा दीपिका तेजसाम् अपि
That consciousness, undivided and nondual, pervading all, is the supreme, the highest, the true, the illuminator even of lights.
सैषावभासनकरी सर्वगा नित्यनिर्मला । नित्योदिता निर्मनस्का निर्विकारा निरञ्जना
She is the revealer, all-pervading, eternally pure, ever-risen, free of mind, changeless, and stainless.
घटे पटे वटे कुड्ये शकटे वानरे सुरे । असुरे सागरे भूते नरे नागे च संस्थिता
She abides in the pot, the cloth, the banyan tree, the wall, the cart, the monkey, the god, the demon, the ocean, the element, the man, and the serpent.
साक्षिवत् तिष्ठति सती स्पन्दते च न कुत्रचित् । दीपः प्रकाशनायैव करोति न पुनः क्रियाम्
She stands as a witness, yet does not stir anywhere; just as a lamp only illumines and does not perform any other action.
मलिनाप्य् अमलैषा सा विकल्पाढ्याविकल्पिनी । जडैवाजडतासारा नसर्वा सर्वम् एव च
Though she appears impure, she is pure; though full of distinctions, she is without distinctions; apparently inert, her essence is non-inert; not all, yet all indeed.
निर्विकल्पा परा सूक्ष्मा चिच् चिनोति स्वसंविदम् । वात एवाङ्गमर्मादि यथा यन्त्रादि चेष्टते
The supreme, subtle consciousness, free of distinctions, illumines its own awareness, just as wind moves the limbs and joints of a body or operates a machine.
रूपालोकमनस्कारवलिता चिद् अबोधतः । बोधतस् सैव भवति नैषा सदसती यतः
When consciousness is enveloped by form, perception, and mental activity, it becomes unconscious; when it is awakened, it is itself, for it is neither existence nor non-existence.
सा परैव चिद् अत्यच्छा चिन्ताम् आयाति चेतनात् । साधुर् एव यथासाधुसंवित्तेर् दुर्जनैषणाम्
That supreme, transparent consciousness enters thought through awareness, just as the noble alone perceives virtue and the wicked perceive vice according to their own understanding.
सतमस् स्वर्णम् आयाति ताम्रतां मलमार्जनात् । पुनः कनकताम् एति यथा चित् परमा तथा
Gold, when mixed with impurities, takes on the color of copper, but after the removal of impurities, it regains its golden nature; so too does supreme consciousness.
श्वासोपशान्ताव् आदर्शो यथैति प्रथमां स्थितिम् । तथा सर्गम् इहागत्य बोधात् स्वं याति चित् पदम्
Just as a mirror returns to its original clarity when the breath settles, so consciousness, having entered creation, returns to its own state through awakening.
स्वभावावेदनाद् अस्यास् संसारस् सम्प्रवर्तते । स्वभाववेदनाद् एष त्व् असन्न् एवोपशाम्यति
The cycle of worldly existence arises from the awareness of its own nature; when this awareness ceases, it dissolves, being insubstantial.
यदा चित्त्वाच् चिनोत्य् अन्तर् अन्यताम् असतीं तदा । अहन्ताम् इव सम्प्राप्य नश्यतीवाप्य् अनाशिनी
When consciousness, through its own power, perceives something else within, that unreal otherness arises, and, like the sense of 'I', it seems to vanish though it is indestructible.
ईषत्स्पन्दाद् अधो याति शृङ्गप्रान्तातलोपलः । यथा तथैव संवित्तेर् अधःपातो महाचितः
Just as a stone falls from the peak to the base with a slight movement, so too does the descent of the great consciousness occur in awareness.
रूपादीनां तु सत्तैषा चेत्यम् एवामलैव चित् । द्वित्वैकत्वे त्व् अबोधोत्थे बोधेन विलयं गते
The existence of forms and the like is but the pure consciousness, which is to be recognized; when duality and unity arise from ignorance, they dissolve through knowledge.
सत्तामात्रेण चित्त्वस्य बोधश् चित्तेन्द्रियादिषु । आलोकसत्तामात्रेण व्यवहारः क्रियास्व् इव
By mere existence, the consciousness becomes awareness in the mind and senses; just as by the mere existence of light, activity takes place in actions.
वातात् कनीनिकास्पन्दस् तद्दीप्तिर् दृष्टिर् उच्यते । तद्बाह्यपातिता रूपं रूपबोधस् तु चित् परा
The movement of the pupil caused by wind is called its brightness and vision; its external impact is called form, but the awareness of form is the supreme consciousness.
त्वङ्मारुतौ जडौ तुच्छौ तत्सङ्गस् स्पर्श उच्यते । मननं स्पर्शसंवित्तिस् तत्संवित्तिस् तु चित् परा
When the skin and air are inert and empty, their contact is called touch; the reflection upon touch is awareness of touch, and that awareness is the supreme consciousness.