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.
यथामलः पयःकोशस् तलविश्रान्तभानुभाः । सन्न् एवासन्न् इवैवं चिन्नैबिड्यं सद् असत् त्व् इव
Just as a pure vessel of water, resting on the palm, reflects the rays of the sun—though it truly exists, it appears as if it does not—so too, consciousness is to be understood as both existent and nonexistent.
यथा सोम्यपयोराशिकोटरं कलनोन्मुखम् । द्रवत्वात् स्पन्द्य् अथास्पन्दं तथेदं चिद्घनान्तरम्
Just as the hollow of a gentle water jar, ready to emit a sound, is fluid and can vibrate or remain still, so too is this expanse of solid consciousness—sometimes vibrating, sometimes still.
चिच्छिलाशङ्खपद्मौघस् तन्मयश् चाप्य् अतन्मयः । जगद् विद्धि सपद्मादिशब्दार्थं चिच्छिलान्तरम्
Know that the multitude of conch shells and lotuses carved from the stone of consciousness are both of its nature and not of its nature; the world, with all its names and meanings like 'lotus,' is but a modification of the stone of consciousness.
महाशिलाघनो ऽप्य् एष चिद्घनस् सुषिरोदरः । अरन्ध्रो ऽन्तश् चाद्वयो ऽच्छो जलान्तस् सन्निवेशवत्
This great mass of stone, though solid, is consciousness—dense, yet with a hollow interior; without any opening, inwardly nondual and clear, like the arrangement within water.
पततीदं जगद्ब्रह्म सोम्यम् अम्भ इव द्रुतेः
This universe falls into Brahman, gentle one, like water dissolving into liquid.
ब्रह्मणीदं सुषुप्ताभम् अस्त्य् अनन्यच् छिलाब्जवत् । मज्जबिल्वम् इव ब्रह्म जगद् ब्रह्मैव वामलम्
This universe exists in Brahman, resembling deep sleep, with nothing else, like a stone in a lotus lake; just as a fruit is immersed in water, so is the universe in Brahman, or it is entirely Brahman.
यथा शून्यत्वम् आकाशे द्रवत्वं चाम्भसि स्थितम् । स्पन्दत्वं च यथा वायौ ब्रह्मणीदं तथा जगत्
Just as emptiness abides in space, fluidity in water, and vibration in air, so does this universe abide in Brahman.
ब्रह्मत्वं ब्रह्मणि यथा तथैवेदं जगत् स्थितम् । नानयोर् विद्यते भेदस् तरुपादपयोर् इव
Just as Brahman-ness is established in Brahman, so too is this universe established; there is no difference between the two, like between a tree and its branches.
यान्य् एतानि जगन्तीह तान्य् अन्त्राणि चिदाकृतेः । भावाभावादि नास्त्य् एषां तस्या इव कदाचन
All these worlds here are merely internal organs of the form of consciousness; for them, existence and non-existence and the like never occur, just as for that (consciousness) itself.
ब्रह्मैव जगदाभासं मरुतापो यथा जलम् । ब्रह्मैवालोकनाच् छुद्धं भवत्य् अम्बु यथातपः
Brahman alone appears as the universe, just as wind and heat appear as water; Brahman, by being seen, becomes pure, just as water is purified by sunlight.
मेर्वादेस् तृणगुल्मादेश् चित्तादेर् जगतो ऽपि च । परमाणुविभागेन यद् रूपं तत् परं विदुः
From Meru mountain to grass and shrubs, and from mind to the universe itself, whatever form exists in the division of atoms, that is known as the supreme.
तत्समूहस् तद् एवोच्चैश् चित्तमेरुतृणादिकम् । यत् सौक्ष्म्ये ऽपि हि सारात्म स्थौल्ये सारतरं हि तत्
That aggregate is itself, in its highest form, mind, Meru, grass, and so on; whatever is subtle is the essence, and in grossness, it is even more essential.
यथा रसात्मिका शक्तिः परमाणुतया तया । स्थिता जगत्पदार्थेषु पायसी ब्रह्मता तथा
Just as the essence of sap exists in its atomic form within all objects of the world, so too does the state of Brahman abide within all things.
रसशक्तिर् यथोदेति तृणगुल्मतयाम्भसः । तथा नानातयोदेति सैवासेवेह ब्रह्मता
As the power of sap arises in water, manifesting as grass and bushes, so too does the one Brahman appear here in various forms through its own play.
यैषा रूपविलासानाम् आलोकपरमाणुता । गुणगुण्यर्थसत्त्वात्मरूपिणी सा परात्मता
That which is the atomic essence of all displays of form and light, which is the very nature of qualities and their objects—know that as the Supreme Self.
चितितत्त्वे ऽस्ति शैलादि तदभिव्यञ्जनात्मनि । पिञ्छपक्षौघकाठिन्यं मयूराण्डरसे यथा
In the essence of consciousness, there exists the solidity of mountains and such, as their manifestation—just as the hardness of peacock feathers is present in the essence of the peacock's egg.
चितितत्त्वे ऽस्ति नानाता तदभिव्यञ्जनात्मनि । विचित्रपिञ्छिकापुञ्जो मयूराण्डरसे यथा
In the essence of consciousness, there exists diversity as its manifestation—just as the cluster of variegated feathers is present in the essence of the peacock's egg.
नानानानात्मिके ह्य् एवं यथाण्डरसबर्हिते । विवेकदृष्ट्या दृश्येते तथा ब्रह्मजगत्स्थिती
Thus, in that which is both manifold and not manifold, as in the essence and feathers of the egg, the existence of Brahman and the world is perceived by the discerning eye.
सनानातो ऽप्य् अनानातो यथाण्डरसबर्हिणः । अद्वैतद्वैतसत्तात्मा तथा ब्रह्मजगद्भ्रमः
Even in what is manifold and not manifold, as with the essence and feathers of the egg, the illusion of Brahman and the world is of the nature of both nonduality and duality.
यतस् सदसतोस् सत्ता सत्त्वताया यतस् स्थितिः । यतस् तदतदो रूपं भावं स्वं विद्धि तत् परम्
That from which the existence of being and non-being arises, from which the state of existence comes, from which the forms of this and not-this emerge—know that as the Supreme.