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.
परमे चिन्मणौ सन्ति जगत्कोटिशतान्य् अपि । चिन्तामणाव् अनन्तानि फलानीवार्थितान्य् अलम्
In the supreme gem of consciousness, countless universes exist, just as infinite fruits desired are contained within the wish-fulfilling gem.
चित्समुद्गक एवेदं तदङ्गोत्कीर्णम् आततम् । जगन्मौक्तिकम् आभाति तदंशुमयम् अन्यवत्
This universe is but a cluster of consciousness, carved from its own parts and spread out; the world-pearl shines, composed of its rays, like other jewels.
अहोरात्रान् विरचयन् वेदनावेदनान्य् अयम् । चिदादित्यस् स्थितो भास्वाञ् जगद्द्रव्याणि दर्शयन्
Creating days and nights, sensations and their absence, this sun of consciousness remains radiant, revealing the substances of the world.
समुद्रकोटरावर्तपयस्स्पन्दविलासवत् । न व्यक्तं नानभिव्यक्तं त्रिजगद् वर्तते चिति
Like the play of waves and movements in the hollows and eddies of the ocean, the three worlds exist in consciousness, neither distinctly manifest nor completely unmanifest.
शिलान्तर्घनशुद्धैकचित्सारवपुर् आत्मवान् । सोम्यो व्यवहरन्न् एव तिष्ठत्य् उपलकोशवत्
The self, whose form is the pure essence of consciousness, dense and clear within the heart of a stone, acts gently and remains, like a jewel within its casing.
अविभागघनस्पन्दा शिलान्तस् सन्निवेशवत् । अनानैव च नाना चिच् छिलान्तस् सन्निवेशवत्
With undivided, dense vibrations, arranged as within the heart of a stone, consciousness is neither one nor many, but arranged as within the heart of a stone.
यद् अस्ति तच् चिति शिलाशरीरे सालभञ्जिका । यन् नास्ति तच् चिति शिलाशरीरे सालभञ्जिका
Whatever exists is like a statue of a woman carved from stone in the body of consciousness; whatever does not exist is also like a statue of a woman carved from stone in the body of consciousness.
भावाभावेषु यत् सत्यं चिन्मज्जौज्ज्वल्यम् एव तत् । मज्जसारा पदार्थश्रीस् तन्मयं स्यात् तद् एव हि
That which is true in the presence or absence of things is only the radiance immersed in consciousness; the essence of immersion is the glory of objects, and that alone is their true nature.
पद्मं नानादिशब्दार्थांस् त्यक्त्वा यद्वच् छिलोदरम् । नाना तद्वद् इदं नाना तदतन्मयम् अद्वयम्
Just as, after discarding the various names and meanings, only the hollow of the stone remains in a lotus carving, so too, this manifold world is manifold only in name; in reality, it is nondual and of that very essence.
नानाप्य् एकतयानाना घनडिम्बशिलोदरम् । यथा तद् अविभागात्म तथेदं चिद्घनान्तरम्
Just as a solid pomegranate carved from stone is both one and many, so too, due to its indivisible nature, this expanse of solid consciousness is likewise.