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.
यद् इदं दृश्यते किञ्चिज् जगत् स्थावरजङ्गमम् । तत् सर्वं ब्रह्म निर्धर्म निर्गुणं निर्ममात्मकम्
Whatever is seen in this world, whether moving or unmoving, all of it is Brahman—without attributes, without qualities, and devoid of any sense of ownership.
नित्यव्यपेतावयवम् एकम् एकान्तनिर्मलम् । निर्विकारम् अनाद्यन्तं नित्यं शान्तं समात्मकम्
It is eternally free from parts, one, absolutely pure, changeless, without beginning or end, ever peaceful, and of the nature of unity.
कालक्रियाकरणकारणकर्तृकार्यजन्मस्थितिप्रलयसंसरणादि सर्वम् । ब्रह्मेति दृष्टवत एव तवात्मदृष्ट्या भूयो ऽपि किं भ्रमणम् अङ्ग ससङ्गम् एव
For you, who see all things—time, action, instruments, causes, agents, effects, birth, existence, dissolution, movement, and so on—as Brahman through the vision of the Self, what further wandering or attachment remains, dear one?
यदि नास्ति विकारादि ब्रह्मन् ब्रह्मणि बृंहिते । तद् इदं कथम् आभाति भावाभावमयं जगत्
If there is no change or anything similar in the vast Brahman, then how does this world, composed of existence and non-existence, appear?
अपुनःप्रागवस्थानं यत् स्वरूपविपर्ययः । तद् विकारादि कथितं यत् क्षीरादिषु विद्यते
That which does not return to its previous state, whose nature is altered—this is called transformation, as is seen in milk and similar substances.
पयस्तां पुनर् अभ्येति दधित्वान् न पुनः पयः । बुद्धम् आद्यन्तमध्येषु ब्रह्म ब्रह्मैव निर्मलम्
Milk, once it has become curd, does not become milk again; but Brahman, known in its beginning, middle, and end, remains ever pure Brahman.
क्षीरादेर् इव तेनास्ति ब्रह्मणो न विकारिता । अनाद्यन्ताविकारस्य न चैवावयविक्रमः
Just as with milk and the like, so too there is no transformation in Brahman; for that which is without beginning, end, or change, there is no sequence of parts.
समस्याद्यन्तयोर् येयं दृश्यते विकृतिः क्षणम् । संविदस् तं भ्रमं विद्धि नाविकारे ऽस्ति विक्रिया
The change that appears for a moment at the beginning and end of a composite thing—know that as a delusion of consciousness; in what is changeless, there is no transformation.
संवेद्ये सति संवित्तिस् तन् न ब्रह्मणि विद्यते । तद् ब्रह्मशब्दकथितं निस्संवेद्यं चिदात्म यत्
Awareness arises only when there is something to be known; this does not exist in Brahman. That which is called Brahman is the pure consciousness devoid of any object of awareness.
यादृग् आद्यन्तयोर् वस्तु तादृग् एव तद् उच्यते । मध्ये तस्य यद् अन्यत्वं तद् अबोधविजृम्भितम्
Whatever a thing is at its beginning and end, so it is truly called; any difference in the middle is merely the play of ignorance.