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?
यत् किञ्चिद् अपि सङ्कल्प्य नरो दुःखे निमज्जति । न किञ्चिद् अपि सङ्कल्प्य सुखम् अक्षयम् अश्नुते
Whenever a person imagines anything at all, he sinks into suffering; but by imagining nothing at all, he enjoys unending happiness.
सङ्कल्पव्यालनिर्मुक्तं स्थितं चेत् तव चेतनम् । तदानन्दवनोद्याने त्वम् उच्चैः परिराजसे
If your consciousness stands free from the serpent of thought, then you shine forth supremely in the garden of bliss.
स्वविवेकानिलैः कृत्वा सङ्कल्पजलदक्षयम् । परां निर्मलताम् एहि शरदीव नभोऽन्तरम्
By dispelling the cloud of thought with the wind of your own discernment, attain supreme purity, like the autumn sky within.
सङ्कल्पसरितं मत्तां मतियन्त्रेण शोषयन् । तत्रोह्यमानम् आत्मानं समाश्वास्य भवामनाः
Drying up the intoxicated river of thought with the machine of the mind, comfort your self there and become tranquil.
सङ्कल्पानिलनिर्धूतं भ्रान्तं पर्णतृणांशवत् । भूताकाशे त्वम् आत्मानम् अवलम्ब्यावलोकय
Shaken by the wind of thought, wandering like leaves and blades of grass—rely on your self in the space of being and observe.
स्वसङ्कल्पककालुष्यं विनिवार्यात्मनात्मनः । परं प्रसादम् आसाद्य परमानन्दवान् भव
By removing the impurity of your own thoughts with your own self, attaining supreme clarity, become one who possesses the highest bliss.
सर्वशक्तितयेहात्मा यद् यथा भावयत्य् अलम् । तत् तथा पश्यति तदा स्वसङ्कल्पविजृम्भितम्
Here, the Self, endowed with all powers, perceives exactly as it conceives; whatever it imagines, it sees, for it is manifested by its own thought.
सङ्कल्पमात्रम् एवेदं जगन् मिथ्या समुत्थितम् । असङ्कल्पनमात्रेण ब्रह्मन् क्वापि विलीयते
This world has arisen falsely, being nothing but mere imagination; by the cessation of imagination alone, O Brahman, it dissolves somewhere.
सङ्कल्पवातवलितं जन्मज्वालाकदम्बकम् । असङ्कल्पानिलस्पर्शाद् दीपवत् परिशाम्यति
The cluster of births, fanned by the wind of imagination, is extinguished like a lamp by the touch of the wind of non-imagination.
तृष्णाकरञ्जलतिकाम् इमां रूढिम् उपागताम् । सङ्कल्पमूलोद्धरणात् परिशोषवतीं कुरु
This creeper of thirst, which has grown strong, should be dried up by uprooting its root—imagination.