मरिचस्येव यत् तैक्ष्ण्यं शून्यत्वम् इव खस्य यत् । आत्मनो वेदनं तेन तद् एवान्यद् इवाश्रितम्
As the sharpness belongs to a mirage, and emptiness to the sky, so too, the self's own awareness is taken as something other, though it is only itself.
अत्रैव निश्चयं बुद्ध्वा नियमस् सुदृढीकृतः । अनेनेत्थम् अनेनेत्थं भाव्यम् इत्य् अविखण्डितम्
Having discerned this certainty here, one establishes discipline firmly, deciding, 'Let it be thus, let it be thus,' without wavering.
स्वभावेतरनामासौ स्वसङ्कल्पनियामकः । क्वचित् कदाचिद् भवति स्वभावेनैव नान्यथा
This is called by another name, but it is governed by one's own intention; sometimes, somewhere, it happens by its own nature, never otherwise.
आत्मनैवेदम् अखिलं सम्पन्नं द्वैतम् अद्वयम् । षण्डो मधुरसेनेव मृदेव च महाघटः
All duality and non-duality are accomplished by the self alone, just as a eunuch is sweetened by syrup, or a great pot is made of clay.
सन्निवेशविकारादि देशकालादिसम्भवात् । सम्भवत्य् अत्र न त्व् ईशे देशकालाद्यसम्भवात्
Arrangement, transformation, and the like arise from the presence of space, time, and so on; but here, they do not occur, for space, time, and the rest are absent.
इतः पुष्पम् इतः पत्त्रम् अहम् इत्य् उदितो यथा । षण्डे स्वात्मनि वासन्तो रसो ऽद्वित्वे द्वितां हरन्
Just as one says, 'Here is a flower, here is a leaf, I am,' so in the eunuch's own self, spring's flavor brings duality into non-duality, removing the sense of difference.
इतः पटम् इतः कुड्यम् अहम् इत्य् उदितस् तथा । सर्गात्मन्य् आत्मनि ब्रह्म निर्द्वन्द्वे द्वित्वम् आहरत्
Here is cloth, here is a wall, and thus arises the notion of 'I'; in the Self, which is the essence of creation, in Brahman, which is beyond duality, duality is imagined.
अद्याङ्कुरो ऽहम् अद्यार्करुग् अहं त्व् अद्य वारिदः । यथेति तिष्ठत्य् अब्भागस् तथात्मा सदसद्वपुः
Today I am a sprout, today I am the sun's ray, today I am a cloud; just as water takes various forms, so too does the Self appear as existence and non-existence.
इति भाव्यम् अनेनेत्थम् इति सर्वेश्वरेरितम् । क्रमं खण्डयितुं लोके कस्य नामास्ति शक्तता
Thus it is to be contemplated, as declared by the Lord of all; who in this world has the power to break the sequence of events?
आदर्शे स्वच्छ आकारो नैव स्वः प्रतिबिम्बति । व्यतिरेकासम्भवतः कचत्य् एव तु केवलम्
In a clear mirror, one's own form does not reflect by itself; because distinction is impossible, only the shining remains.
ब्रह्मणि त्व् आत्मनात्मैव स्थितः कचति बिम्बति । द्वैतीभवत्य् अदेहो ऽपि चिन्मयत्वात् स्वभावतः
But in Brahman, the Self alone abides, shines, and is reflected; even without a body, due to its nature as pure consciousness, it appears as duality.
यद् यथैवात्मकचनं चेतितं कचतात्मना । असत्यम् अपि तन् नेह व्यभिचारि कदाचन
Whatever is thus illumined by the shining Self, even if unreal, never deviates from that appearance here.
हेमत्वकटकत्वे द्वे सत्यासत्यस्वरूपिणी । हेम्नि भाण्डमतौ यद्वच् चित्त्वाचित्त्वे तथात्मनि
The states of being gold and being a bracelet are both real and unreal; just as a vessel is imagined in gold, so too are consciousness and unconsciousness imagined in the Self.
सर्वगत्वाच् चितेश् चित्त्वं नित्यं मनसि विद्यते । हेमत्वं कटकस्येव जडता च स्थितान्यदा
Because consciousness is all-pervading, the quality of consciousness always exists in the mind; just as the goldness of a bracelet remains, so too does inertness abide at other times.
चित्त्वजाड्यात्मकं चित्तं दृढं भावयति स्वयम् । यदा यथैव यद्भावं तदा भवति तत् तथा
The mind, which is of the nature of consciousness and inertness, itself firmly assumes whatever state it contemplates; at whatever time, in whatever manner, whatever state is conceived, then it becomes exactly that.
काले काले चिता जीवस् त्व् अन्यो ऽन्यो भवति स्वयम् । भाविताकारवान् अन्तर् वासनाकणिकोदयात्
At different times, the consciousness becomes a living being, each distinct from the other, possessing the form that has been contemplated within, arising from the subtle impressions.
स्वप्ने दृष्टो यथा ग्रामो याति सत्यात्मतां क्षणम् । देहाद् देहं तथा याति जीवो ऽयं प्रतिभात्मकम्
Just as a village seen in a dream attains a momentary reality, so too does this conscious being move from body to body, manifesting as an appearance.
प्रतिभासो यथा स्वप्ने नरः कुड्यं पटं भवेत् । भवत्य् असत्यम् एवैवं देहाद् देहान्तरं स नः
As in a dream, a person may see a wall or a cloth, which are merely appearances and not real, so too is the transition from one body to another for us, only an unreal appearance.
असत्यम् एव म्रियते त्व् असत्यं जायते पुनः । जीवस् स्वप्रतिभासेन स्वप्नवत् स्वान्यरूपवत्
Only the unreal dies, and the unreal is born again; the living being, by its own appearance, is like a dream, taking on its own or another's form.
कालेनैतावता रूपम् इदं त्याज्यं मयेत्य् असौ । प्राकृतं निश्चयं रूढं भवत्य् अनुभवत् स्वतः
In time, this form is to be abandoned with the thought, 'This is mine,' and so, through experience, a firmly established natural conviction arises by itself.
वस्तु दृष्टम् अदृष्टं च स्वप्ने समनुभूयते । जीवस्वप्नं जगद्रूपं विद्धि वेद्यविदां वर
Objects seen and unseen are experienced in a dream; know, O best of those who know and are known, that the world is like a dream of the living being.
अजाग्रद्द्रष्टृदृश्यो यस् सो ऽभिधानादिना विना । न स्वप्नो भिद्यते स्वस्माद् अच्छात् संवित्तिमात्रकात्
That which is the seer and the seen without waking, without name or other attributes, is not distinguished from the dream; it is pure consciousness alone, clear and undivided.
अन्यपूर्वाभिधबृहत्स्वप्नं पश्यति ना यथा । अप्राग्दृष्टं तथैषा स्वं चेतनं चित् प्रपश्यति
Just as one does not see in a dream something that was never previously heard of, in the same way, this consciousness perceives only what has been previously experienced.
प्राक्कृता वासनाद्याशु पौरुषेणैव जीयते । ह्यःकुकर्माद्य यत्नेन प्रयाति हि सुकर्मताम्
Impressions formed earlier are quickly overcome by deliberate effort; through striving, even bad actions of yesterday become good actions today.
मोक्षाद् ऋते न शाम्यन्ति जीवानां चक्षुरादयः । उन्मज्जन्ति निमज्जन्ति केवलं देशकालतः
Except through liberation, the senses such as sight do not come to rest in living beings; they merely rise and subside again and again, according to place and time.
चित्त्वस्य कलनात् तस्य देहो ऽग्र इव तिष्ठति । पञ्चात्मा भावितो ऽसत्यो महायक्षश् शिशोर् इव
Because of the activity of consciousness, its body appears as if real; composed of five elements, it is imagined, unreal, like a great demon to a child.
मनो बुद्धिर् अहङ्कारस् तथा तन्मात्रपञ्चकम् । इति पुर्यष्टकं प्रोक्तं देहो ऽसाव् आतिवाहिकः
Mind, intellect, ego, and the five subtle elements—these are called the eightfold subtle body; this is the so-called 'carrying' body.
अमूर्त एव चित्तात्मा खत्वम् अस्यातिपीनता । वाततास्य महागुल्फो देहतास्य सुमेरुता
The essence of consciousness is formless, yet its vastness is like the sky; its mobility is like the wind, its great ankle is the body, and its massiveness is like Mount Meru.
द्विरवस्थः क्रमेणैष निरवस्थस् तु मुक्तिभाक् । सुषुप्ततैकावस्थास्य जडा क्रोडीकृतोदया
This (subtle body) has two states in succession, but for the liberated it has no state at all; in deep sleep, it has a single state, its faculties withdrawn and inert.
स्वप्नतास्येतरावस्था देहप्रत्ययशालिनी । आमोक्षं भ्रमतीहायम् इति स्थावरजङ्गमैः
Its other states are dream-like, characterized by identification with the body; until liberation, it wanders here among the immobile and the moving.