चिच्छिलैषा मयोक्ता ते यस्याम् अन्तर् जगन्ति खे । घनत्वैकात्मकत्वादिवशाद् एषा शिलेव चित्
This is the conscious stone I spoke of, within which worlds float in space; due to its nature of compactness, it appears as a stone, yet it is consciousness.
अप्य् अत्यन्तघनाङ्गाया अनीरन्ध्राकृतेर् अपि । विद्यते ऽन्तः परं ब्रह्म व्योम्नीव विपुलानिलः
Even though its form is utterly solid and without any opening, within it exists the supreme Brahman, like vast air within the sky.
द्यौः क्षमा वायुर् आकाशं पर्वतास् सरितो दिशः । सन्ति तस्यां शिला सा च सुषिरा न मनाग् अपि
Heaven, earth, wind, space, mountains, rivers, and directions are all within that stone, yet the stone itself is not hollow in the least.
अस्याम् एकघनाङ्गात्म जगत्पद्मं विजृम्भते । एतस्माद् वस्तुनो नान्यद् अन्यच् च द्व्यात्मकं च वा
From this single, solid core, the lotus of the world unfolds; apart from this reality, there is nothing else—neither another nor a dual nature.
भूतं भव्यं भविष्यच् चिच्छिलायां सालभञ्जिका । तथास्ति तत्र तत् सर्वं संस्थानं वस्तुनो यथा
The past, present, and future exist in the stone as the image of the maiden on the sala tree; in that way, all forms are present there, just as the shape of an object is within it.
उपलान्तस् सन्निवेशो नानात्माप्य् एकपिण्डताम् । यथा धत्ते तथैषा चित् पिण्डाकारैकिका घना
Just as various arrangements of stones, though different in nature, appear as a single mass, so too does consciousness, though compact, seem to take the form of a single solid entity.
यथा पद्मश् शिलाकोशाद् अभिन्नो ऽपि वपुर्मयः । तथा सर्गश् चितो रूपाद् अभिन्नो ऽपि वपुर्मयः
Just as a lotus, though not separate from the stone matrix, is a form made of substance, so too is creation, though not different from the form of consciousness, a manifestation made of substance.
सुषुप्तावस्थया चक्रपद्मलेखाश् शिलोदरे । यथा स्थिताश् चितेर् अन्तस् तथेयं जगदावली
As in deep sleep, the outlines of wheels and lotuses remain within the stone, so too does this series of worlds exist within consciousness.
शिलान्तः पद्मलेखाली मरिचान्तश् चमत्कृतिः । नोदेति नास्तम् आयाति यथा सर्गस् तथा चितौ
Just as the lines of lotuses within the stone or the marvel within a ray do not arise or set, so too does creation not arise or cease within consciousness.
यथापरन्ध्रो ऽनन्यो ऽन्तर्मज्जा बिल्वे निरन्तरः । तथा लभ्यविकाराढ्या चितौ ब्रह्माण्डमण्डली
Just as the inner pulp is not different from the bilva fruit and is continuous within, so too is the cosmic sphere, endowed with all possible modifications, found within consciousness.
विकारादि तद् एवेति बुद्धैवोक्तिर् अनर्थिका । तत्तां समुपयात्य् आशु जलबिन्दुर् इवाम्भसि
The statement that modifications and the rest are nothing but that (consciousness) is only a conventional expression; it quickly attains its true nature, like a drop of water merging into the sea.
अनन्तत्वाच् चितेर् एतद् विकारादि चितेर् इति । उक्त्या सम्पद्यते तच् च तल्लयेन विलीयते
Because consciousness is infinite, the statement 'modifications are of consciousness' is made; by such speech, that (modification) is accomplished and dissolves by merging into that (consciousness).
ब्रह्मैवेदं विकारादि विकाराद्यर्थवर्जितम् । वर्जनावर्जने ऽर्थस्य ब्रह्मैवानन्ततावशात्
This is indeed Brahman, from which all modification arises, yet which is free from the objects of modification; whether objects are included or excluded, by the infinitude of Brahman, it is only Brahman.
ब्रह्मस्थिति विकारादि ब्रह्मैवोत्पादितं क्रमात् । अत्रान्यार्थविदं विद्धि मृगतृष्णाम्भसा समाम्
The state of Brahman, along with all modifications, is sequentially produced by Brahman alone; know that any other understanding of objects is like water in a mirage.
बीजं पुष्पफलान्तस्स्थं बीजान्तं नान्यतात्मकम् । तादृशी बीजसत्ता सा भवित्री या तथोत्तरम्
The seed, the flower, and the fruit are all contained within the seed, and nothing else is their essence; such is the being of the seed, and whatever comes forth is of that very nature.
चिद्घने चिद्घनत्वं यत् स एव त्रिजगत्क्रमः । एकत्वम् अनयोर् द्वित्वम् एकाभावे द्वयोः क्षतिः
The compact mass of consciousness is itself the state of being consciousness; this alone is the order of the three worlds. The unity of these two is duality, and without the one, both are impaired.
जगद् अन्यग्भवोत्पत्ति न कदाचिद् अनीदृशम् । चिद् अचिन् न कदाचिन् न द्वयम् एतन् मिथो द्वयम्
The arising of the world as something other is never otherwise; consciousness and non-consciousness are never not both—these two are mutually dual.
महाशिलान्तरे ऽभेद्ये लेखात्मास्ति यथा बहु । तदन्यानन्यमज्जादि चिद्घने त्रिजगद्गतिः
Just as, within a great, unbroken rock, many lines may exist, so too, within the mass of consciousness, the course of the three worlds is neither other nor non-other, neither inside nor outside.
यथा शिलान्तर् लेखादि भिद्यते न शिलाङ्गतः । तत्सारत्वात् तथा मन्तृकर्तृत्वादि जगच् चितेः
Just as the lines within a rock are not separate from the substance of the rock, so too, the doership and agency of the world are not apart from consciousness, because of its essential nature.
यथा शिलान्तर् अब्जानां स्पन्दास्पन्दभवाभवाः । विषयत्वं न गच्छन्ति कर्तारो जगतस् तथा
Just as the arising or non-arising, movement or stillness, of lotuses within a rock do not become objects of experience, so too, the makers of the world do not become objects.
नेदं कदाचित् क्रियते न कदाचन नश्यति । अद्रिवन् न्यग्भवोल्लासविलासावेदनात्मकम्
This is never created, nor does it ever perish; it is of the nature of awareness, delight, and manifestation, without any deviation.
यथा यत्र यदाकारं तथा तत्र तद् एव हि । ब्रह्म सर्वात्मकं सर्वं सुषुप्तस्थम् अवस्थितम्
Just as, wherever, and in whatever form it appears, so it is there; Brahman, the essence of all, abides everywhere in the state of deep sleep.
भूरिभावविकाराढ्यो यो ऽयं जगदुरुभ्रमः । सुषुप्तम् एव तद् विद्धि शिलान्तः पङ्कजादिवत्
This world, rich in manifold transformations and vast delusion, should be understood as nothing but deep sleep, like a lotus within a stone.
नित्यं सुषुप्तपदम् एव जगद्विलासस् सोम्य प्रशान्तसमचिद्घनखात्मकत्वात् । पद्माश् शिलात इव सर्गदशास् स्वसाराद् दृष्ट्या न भेदम् उपयान्ति कयाचिद् एव
The play of the world is always in the state of deep sleep, O gentle one, because its nature is tranquil, uniform, and dense consciousness; just as lotuses in a stone do not become distinct from each other by any means, so too the stages of creation do not attain any separation by perception.
चित्तत्त्वस्य फलस्येव चित्रस् सोम्यो ऽप्य् अनुक्रमात् । स्वसत्तासन्निवेशो ऽन्तर् यस् स सर्ग इति स्थितः
Just as the arrangement of the fruit is established by its own existence, so too, O gentle one, the inner arrangement of consciousness is what is called creation.
देशकालक्रियादीनाम् अति तन्मयरूपतः । इदम् अन्यद् इदं चान्यद् इति नात्रोपपद्यते
Because of the extreme identification with place, time, action, and so on, the notions 'this is different' and 'that is different' do not arise here.
समस्तशब्दशब्दार्थवासनाकल्पनाविदाम् । एकात्मत्वाद् अन्यथेदम् इति सङ्कथ्यते कथम्
For those whose imagination is filled with the impressions of all words and their meanings, how can the idea of 'this is different' arise, since all is of one essence?
फलस्यान्तस् सन्निवेशो नानानुक्रमतो यथा । .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. ..
Just as the inner arrangement of the fruit does not vary according to sequence, ...
अनानैवापि नानेव क्षुब्धेवाक्षुभितैव च । यथा फलान्तस् स्वा सत्ता चिदन्तश् चिच्चयस् तथा
Just as the essence within a fruit, its existence, and the consciousness within, are neither many nor one, neither agitated nor still, so too is the nature of pure consciousness.
जगन्नगरम् आदर्शे चितीव प्रतिबिम्बितम् । कचतीवाकचद् अपि शिलान्तस् सन्निवेशवत्
The city of the world is reflected in consciousness like an image in a mirror, or like a shining object within a gem, arranged as if within the heart of a stone.