सति द्वित्वे किलैकं स्यात् सत्य् एकत्वे द्विरूपता । कले द्वे एव चिद्रूपं चिद्रूपत्वात् तद् अप्य् असत्
If duality exists, then there would be oneness; if oneness is real, then there would be duality; at times, consciousness appears as two, but because it is of the nature of consciousness, even that is unreal.
एकाभावाद् अभावो ऽत्र चैकत्वद्वित्वयोर् द्वयोः । एकं विना द्वितीयं न न द्वितीयं विनैकता
Here, the absence of one is the absence of both unity and duality; without the one, the second does not exist, nor does unity exist without the second.
कार्यकारणयोर् एकसारत्वाद् एकरूपता । फलान्तस्यापि बीजादेर् विकारादि हि कल्पना
Because cause and effect share the same essence, they are of one nature; even the transformation of seed into fruit is merely a conceptual distinction.
चित्त्वं चेत्यविकल्पेन स्वयं स्फुरति तन्मयम् । विकारादि तद् एवातस् तत्सारत्वान् न भिद्यते
Consciousness, without distinction between subject and object, shines forth as itself; even transformation is that alone, and because its essence is that, it is not different.
विकारादिविकल्पो ऽयं तत उत्थाय वस्तुषु । याति सार्थकताम् नानाकार्यकारणकादिभिः
This notion of modification and distinction arises, and then, in relation to objects, attains significance through various causes and effects.
तरङ्गस् सलिले ऽतोयम् अतो ऽयं यस्य ते स नः । शशशृङ्गसमस् सो ऽपि यस्य सत्यं स खाङ्कुरः
A wave is in water, so this (world) is in That; but whose is this? It is like the horn of a hare—whoever claims it is real, let him show us its sprout in the sky.
वस्तुबोधे ऽत्र सम्पन्ने तवालं वाग्विकल्पितैः । व्यवच्छेदादि दुश्छेदं वचो वाक्त्वात् किल द्विज
When true understanding of reality is attained here, your words and imagined distinctions are of no use; division and separation by speech are indeed futile, O twice-born.
ब्रह्मणस् सर्वशक्तित्वं तत्त्वतो न विभिद्यते । स्वम् अङ्ग कणकल्लोलजालाद्य् अम्बुधिवारिणः
The all-powerfulness of Brahman is not truly divided; just as the foam, droplets, and waves are not separate from the water of the ocean.
पुष्पपल्लवपत्त्रादि लताया नेतरद् यथा । द्वित्वैकत्वे जगत्त्वादि त्वत्ताहन्त्वं तथा चितेः
Just as flowers, buds, and leaves are not different from the creeper, so too, duality and unity, the world, selfhood, and egoity are not different from consciousness.
देशकालविकारादिभेदश् चिद्रचितस् तु यत् । तच् चिद् एवेति ते प्रोक्तं न प्रश्नो ऽत्र तवोचितः
Whatever distinctions such as space, time, and modification are constructed by consciousness, that is indeed consciousness; thus it is said to you—your question here is not appropriate.
देशकालक्रियासत्तानियत्याद्याश् च शक्तयः । चिदात्मिका एव चितेस् सत्त्वात् सम्पतितास् स्वतः
Powers such as existence, order, space, time, and action are of the nature of consciousness alone; since they arise from consciousness, they are inherently established.
चिच् च चर्चितचेत्येह चिद् ब्रह्माद्यभिधा स्मृता । यथा वीच्यभिधार्हत्वे स्थितम् अम्बु तरङ्गितम्
Here, consciousness, the cognizer, and the cognized are all remembered as Brahman and so forth; just as water, when manifest as a wave, is still called by the name of the wave.
अहम्भावतरङ्गस्य चिद्विलासमहाम्बुधेः । तरङ्गितत्वम् इव यन् न तावच् चेत्यतां गतम्
Just as the wave-form of 'I'-ness has not yet become an object of perception, being merely a ripple in the great ocean of the play of consciousness,
तद् एतत् परमं ब्रह्म सत्येश्वरशिवादिभिः । शून्यैकपरमात्मादिनामभिः परिगीयते
That Supreme Brahman is thus sung by the wise as the one Reality, the Lord, Shiva, the Void, the One Self, and by other such names.
एवंरूपपदातीतं यद् रूपं परमात्मनः । तन् न नामार्हम् अमलं विषयो न गिरां च तत्
The true form of the Supreme Self, which is beyond all such forms, is not fit to be named; it is spotless, and not a subject for speech.
यद् इदं दृश्यते तस्यास् तल् लताया महाचितेः । फलपल्लवपुष्पादि न भिन्नं तन्मयं यतः
Whatever is seen here is not different from that great Consciousness; like fruits, shoots, and flowers of a creeper, all is of its own nature.
महाचिच्चेत्यचयनाच् चिद् भवत्य् अभिधावती । सा जीवत्वं स बाह्यत्वं तद् अद्वि द्वीव पश्यति
From the accumulation of objects in the great Consciousness, consciousness itself appears to rush forth; that becomes individuality, that becomes externality, and thus it seems as if there is duality.
स्वयम् अन्येयम् अस्मीति भावयित्वा स्वभावतः । अन्यताम् इव संयाति स्वसङ्कल्पात्मिकां स्वताम्
By its own nature, it imagines itself as 'I am this, the other,' and thus, through its own resolve, it appears to become other than itself.
अकलङ्केन रूपेण रूपं यत् स्वकलङ्कवत् । संसारपतितं प्राप्य चेतनेनैव चेतितम्
That which is of pure form, appearing as if tainted by its own limitation, falls into samsara and is perceived only by consciousness.
चिद्वपुस् स्वयम् एवैतद् एकतो याति जीवताम् । चित्तत्त्वस्यावभासेन जीवो जीवति तन्मयः
This very form of consciousness itself, on one side, becomes the individual soul; by the reflection of the principle of mind, the jiva lives, being of its very essence.
आतिवाहिकदेहा चिज् जीवतां समुपागता । भावनात् पञ्चकीभूता द्रव्यम् अस्मीति वेत्त्य् अलम्
The subtle body, which is consciousness, comes to living beings; through imagination, it becomes composed of the five elements and knows, 'I am this substance.'
तद् द्रव्यं प्राणिना भुक्तम् आशु गच्छति वीर्यताम् । ततो ऽहं प्राणवाञ् जातो वेत्तीत्य् अनुभवात्मकम्
When that substance is consumed by a living being, it quickly becomes energy; from that, the sense of 'I am alive' arises, which is of the nature of experience.
अहन्तादिक्रमेणाशु पञ्चकानुभवक्रमात् । स्थावरं जङ्गमं यद् यद् वेत्ति तत् तद् भवत्य् अलम्
Through the sequence of ego and so on, and through the successive experience of the five elements, whatever stationary or moving thing is known, that very thing it surely becomes.
काकतालीययोगेन दृढाभ्यासक्षयेण च । वासनान्तरसंश्लेषात् पूर्वम् आकारम् उज्झति
By chance association, or by the exhaustion of strong habit, and by the merging of another impression, the previous form is abandoned.
द्वित्वस्वसंविदा द्वित्वम् एकस्यैव प्रवर्तते । पुंसो वेतालसम्पर्काद् वेताल इव भासुरः
Through the awareness of duality, duality arises in the one; just as, by contact with a ghost, a person appears as a ghost.
अद्वित्ववेदनाद् द्वित्वम् आत्मनो विनिवर्तते । न करोमीति सङ्कल्पात् पुरुषस्येव कर्तृता
When the knowledge of non-duality arises, duality in oneself ceases; just as, by the thought 'I do not act,' the sense of doership in a person disappears.
परमार्थतया द्वित्वं न किलात्मनि विद्यते । अविकारादिमत्त्वेन सर्वगत्वेन सर्वदा
In reality, duality does not exist in the Self at all, for it is ever unchanging, the source of all qualities, and all-pervading.
यत् स्वसङ्कल्परचितम् असङ्कल्पक्षयं हि तत् । यथा मुने मनोराज्यं गन्धर्वनगरं यथा
Whatever is constructed by one's own imagination ceases when imagination ends, O sage, just as a kingdom in the mind or a city of the Gandharvas vanishes.
सङ्कल्परचनं क्लेशो न सङ्कल्पविनाशनम् । सङ्कल्पयत्नो गन्धर्वपुर्यास् सृष्टौ न तु क्षये
The creation of thoughts is suffering, not their dissolution; effort in imagining is present in the formation of the city of the Gandharvas, not in its destruction.
पुष्टसङ्कल्पमात्रेण यद् इदं दुःखम् आगतम् । तद् असङ्कल्पमात्रेण क्षयि कात्र कदर्थना
Whatever suffering has arisen merely from the strengthening of thought—by the mere absence of thought, it perishes; why insist further here?