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.
यथाह्लादयति स्वच्छः पल्लवं रश्मिर् ऐन्दवः । तथात्माह्लादयत्य् अन्तर् दृश्यदर्शनसङ्गमे
As the clear lunar ray delights a tender leaf, so the Self brings inner joy at the meeting of the seer and the seen.
बिम्बाद् दूरं प्रयातस्य भित्ताव् अपतितस्य च । यद् इन्दोस् तेजसो रूपं तद् रूपं शुद्धसंविदः
The form of the moon’s light, when it travels far from its orb and falls upon a wall, is like the form of pure consciousness.
न दृश्यं नोपदेशार्हं नाभ्याशे न च दूरतः । केवलानुभवप्राप्यं तद् रूपं शुद्धम् आत्मनः
That pure form of the Self is not an object of perception, not to be taught, neither near nor far; it is attained only by direct experience.
न देहो नेन्द्रियगणो न चित्तं न च वासना । न जीवो नापि च स्पन्दो न संवित्तिर् न चैव खम्
It is not the body, nor the group of senses, nor the mind, nor latent impressions; not the individual soul, nor movement, nor consciousness, nor even space.
न सन् नासन् न मध्यस्थं शून्याशून्ये न चैव ह । न देशकालवस्त्वादि स एवास्ति न चेतरत्
It is not existence, non-existence, nor the intermediate; neither void nor non-void; not space, time, object, or anything else—only That exists, nothing else.
एतैस् सर्वैर् विनिर्मुक्तं हृदि कोशगते ऽपि च । यत्रैतत् स्पन्दते ऽदृश्यं तत् तद् आत्मपदं भवेत्
Free from all these, even when abiding in the heart-lotus, wherever this unseen movement occurs, that is the state of the Self.
तच् च नाद्य न कल्पान्ते न शस्त्राग्न्यनिलादिभिः । नेह नामुत्र सद्रूपाद् अन्यथा भवति क्वचित्
That does not change now, nor at the end of the age, nor by weapons, fire, wind, or other means; neither here nor elsewhere does its true nature ever become otherwise.
जायन्ते च म्रियन्ते च देहकुम्भास् सहस्रशः । सबाह्याभ्यन्तरस्यास्य नात्माकाशस्य खण्डना
Bodies, like pots, are born and die by the thousands; yet neither the inner nor the outer space of the Self is ever broken.
तच् च देहादि सकलम् आत्मैवात्मविदां वर । केवलं बोधवैरूप्याद् ईषत् पृथग् अवस्थितम्
All of this, including the body and so forth, is truly the Self alone for those who know the Self; it only appears slightly separate due to the distortion of awareness.
विष्वग् आत्ममयं शुद्धं बुद्ध्वा बुद्ध्या स्वसिद्धया । प्रज्वलन्न् अपि कार्येषु निर्वाणो निर्ममो भव
Recognizing with your own insight that everything is pure and made of the Self, be radiant in action yet remain liberated and free from possessiveness.