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.
गन्धतन्मात्रपवनसम्बन्धो गन्धसंविदः । आसां तु मनसा हीनं वेदनं परमैव चित्
The connection of the subtle element of smell with air is the awareness of smell; but the sensation without the mind among these is the supreme consciousness.
शब्दतन्मात्रश्रवणशक्तेस् सङ्गान् मनो विना । सुषुप्तसदृशी संवित् परमा चिद् उदाहृता
When the subtle element of sound and the faculty of hearing are joined without the mind, the awareness is like deep sleep and is called the supreme consciousness.
क्रियोन्मुखत्वं सङ्कल्पात् सङ्कल्पो मननक्रमः । मननं चित्स्वकालुष्यम् आत्मा चिन् निर्मला भवेत्
The tendency toward action arises from intention; intention is the process of reflection; reflection is the impurity of consciousness, but the self is pure consciousness.
चित् प्रकाशात्मिका नित्या स्वात्मन्य् एव च संस्थिता । इदम् अन्तर् जगद् धत्ते सन्निवेशं यथा शिला
Consciousness is of the nature of illumination, eternal, and established in its own self; within itself it holds the arrangement of the world, just as a stone does.
अद्वितीयं दधानेदं विकारादिविवर्जिता । नास्तम् एति न चोदेति स्पन्दते नो न वर्धते
This, bearing the nondual, free from all modifications, neither sets nor rises, does not vibrate nor increase.
सङ्कल्पाज् जीवताम् एत्य निस्सङ्कल्पात्मनात्मना । चिज् जडं चाजडं भावं भावयन्ती स्वयं स्थिता
By thought, it attains living; by the thoughtless self, it is itself established, making consciousness, inertness, and non-inertness manifest.
रथस् त्व् अस्यास् स्मृतो जीवो जीवस्याहङ्कृती रथः । अहङ्कृते रथो बुद्धिस् तथा बुद्धेर् मनो रथः
The chariot of this is called the living being; for the living being, ego is the chariot; for ego, intellect is the chariot; for intellect, mind is the chariot.
मनसस् तु रथः प्राणः प्राणस्याक्षगणो रथः । अक्षौघस्य रथो देहो देहस्य स्पन्दनं रथः
For the mind, breath is the chariot; for breath, the group of senses is the chariot; for the stream of senses, the body is the chariot; for the body, movement is the chariot.
स्पन्दनं कर्म संसारो जरामरणपञ्जरम् । एवं प्रवर्तितं चक्रम् इदम् आधिविभूतिजम्
Movement is action; the cycle of birth and death is the cage of old age and death; thus, this wheel, arising from affliction and power, is set in motion.
प्रतिभासत एवात्मन्य् असत्स्वप्न इवाततः । मनाग् अपि न सत्यात्म मृगतृष्णाम्बुवत् स्थितम्
It appears only in the self, as the unreal in a dream; it does not exist even slightly in the true self, like water in a mirage.