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.
नानानानात्वम् अविदन् ननु नूनम् असम्भवम् । चिज्जगज्ज्वलनं पश्य बर्ह्यण्डरसबर्हिवत्
Surely, not knowing the impossibility of true diversity, behold the flaming of consciousness and world, like the inside and outside of a peacock's egg.
यथा जगति चित्तत्त्वं चित्तत्त्वे च जगत् तथा । नानानानात्म चैकं च मयूराण्डरसो यथा
Just as the world is in consciousness, and consciousness in the world, so too is the one and the many—like the essence within the peacock's egg.
नानापदार्थभ्रमपिञ्छपूर्णो जगन्मयूराण्डरसश् चिदात्मा । मयूररूपं त्व् अमयूरम् अत्र सत्तापदं विद्धि कुतो ऽस्ति भेदः
The essence of the peacock's egg, which is consciousness, is filled with the illusion of many objects, forming the world; but the form of the peacock here, though appearing as a peacock, is not truly so—know that the state of being is one, so how can there be division?
यत्रानुदितरूपात्म सर्वम् अस्तीदम् आततम् । मयूर इव बीजान्तस् तद् अहन्त्वम् अगादि च
Where all this is spread out from the unmanifest form, there, like the peacock within the seed, the sense of 'I' also arose.
तत्र नाभ्युदितं किञ्चित् तत्र सर्वं च विद्यते । तद् अवाच्यं गिरां स्वर्गसुखसारे न विद्यते
There, nothing has arisen, yet everything exists; that is beyond words, and in the essence of heavenly joy, it does not exist.
तथा च मुनयो देवा गणास् सिद्धा महर्षयः । आस्वादयन्तस् स्वं रूपं सदा तूर्यपदे स्थिताः
Thus, sages, gods, hosts, perfected beings, and great seers, always abiding in the state beyond, taste their own true nature.
एते ये स्तब्धनयनदृष्टयो निर्निमेषिणः । ते दृश्यदर्शनासङ्गस्पन्दत्यागे व्यवस्थिताः
Those whose gaze is steady and unblinking, they remain established in the abandonment of attachment to seeing and the seen, and in the cessation of movement.
न स्थिता भावना येषां स्थितानाम् अपि कर्मसु । संवित्संवेद्यसम्बन्धस्पन्दत्यागे च ये स्थिताः
For those in whom imagination does not persist, even while engaged in actions, and who remain established in the abandonment of the connection between consciousness and the knowable, there is stillness.
प्राणो न स्पन्दते तेषां चित्रस्थवपुषाम् इव । चित्तचैत्तसमासङ्गत्यागे ते स्वपदे स्थिताः
In those whose bodies are like painted images, the life-breath does not move; having abandoned association with mind and its modifications, they abide in their own true state.
स्पन्दात् संसाधयन्त्य् अर्थं सेनास् सेनेश्वरं यथा । तथैव चित्तचैत्तानि स्पन्दात् कुर्वन्ति संसृतिम्
Just as soldiers, by their activity, accomplish the purpose of their commander, so too, the mind and its modifications, through movement, bring about worldly existence.