यथा मुक्तावलीहंसदर्शनं खे स्वभावजम् । दृष्टेर् एवं चिदच्छायास् संवित्स्पन्दाज् जगद्भ्रमः
Just as the appearance of a string of pearls or a swan in the sky arises from its own nature, so too, the illusion of the world arises from the vibration of consciousness reflected in awareness.
यथा निमीलिते नेत्रे स्वप्रभावेण दृक् चलम् । ताराकारं पश्यतीयं चिच् चेत्यं दृश्यवत् तथा
Just as, with eyes closed, vision by its own power perceives moving, star-like forms, so too does consciousness, as the knowable, appear as if seen.
सङ्कल्पकलनास् त्यक्त्वा सर्वा एवात्मतां गतः । पश्य चिद्घन एवाच्छẖ कल्पान्तैकाब्धिवत् स्थितः
Having abandoned all conceptual constructions, everything attains the state of the Self; see pure, dense consciousness alone, remaining as a single ocean at the end of an age.
अस्मदादिर् जनस् साधो पारदृश्वा जगत्स्थितेः । तेनैवास्मद्वचो ग्राह्यम् ॐ इत्य् एवास्तसंशयम्
O noble one, people like us, having seen beyond, have understood the state of the world; therefore, my words alone should be accepted, without any doubt, as 'Om.'
चोद्यचञ्चुतया किञ्चिद् वदामीति त्यजन् धियम् । यदि तिष्ठसि मद्वाचि तदा यास्य् एव तत् पदम्
Abandoning the restless urge to say something with the beak of questioning, if you abide in my words, then you will surely attain that state.
नो चेत् तद् विविधानेकविकल्पकलनामलैः । शुद्धतार्किकताम् एत्य प्रयासि तृणगुल्मताम्
Otherwise, by adopting the impurity of various, manifold conceptualizations and speculations, you will attain only the dryness of mere logic, like grass and thickets.
एवं चेत् तद् इयं ब्रह्मंस् त्वत्तामत्तामयात्मिका । तत्त्वतस् त्रिजगन्नाम्नी मन्ये न कलनास्त्य् अलम्
O Brahman, if this is so, then this world, which is of the nature of your own self, composed of your own essence, truly does not exist as the so-called 'three worlds'—I consider that there is not even the slightest trace of it.
लवणैन्दवशुक्रादिवृत्तान्तवद् उपस्थितम् । भ्रान्तिमात्रं जगन् मन्ये सत्यं नास्तीह किञ्चन
Like the stories of salt, the moon, semen, and so on, the world appears only as a delusion; I consider that there is nothing real here at all.
एवं स्थिते मुनिश्रेष्ठ सर्वापह्नव एव वै । कृतो भवति तद् ब्रूहि युज्यते कथम् ईदृशम्
If this is the case, O best of sages, then all is indeed utterly denied; tell me, how can such a thing be appropriate?
राम सम्यक्प्रबुद्धो ऽसि जानास्य् एव यथास्थितम् । शुद्धचिद्घन एवास्ति तं च त्वम् अवबुद्धवान्
Rama, you are truly awakened and know things as they are; only the pure, solid consciousness exists, and you have realized that.
सिद्धान्तो ऽध्यात्मशास्त्राणां सर्वापह्नव एव च । नाविद्यास्तीह नो माया शान्तं ब्रह्मेदम् अक्रमम्
The settled conclusion of all spiritual teachings is complete negation; here, there is neither ignorance nor illusion—this Brahman is peaceful and without sequence.
शान्त एव चिदाभासे स्वच्छे समसमात्मनि । समग्रशक्तिकचिते ब्रह्मेति कलिताभिधे
It is peaceful, appearing as consciousness, clear, equal in the Self, filled with all powers, and is conventionally called 'Brahman.'
निर्णीय केचिच् छून्यत्वं केचिद् विज्ञानमात्रताम् । केचिद् ईश्वररूपत्वं विवदन्ते परस्परम्
Some, having deliberated, assert emptiness; others, pure consciousness alone; others, the form of God—they dispute with one another.
सङ्कल्प्य जगद् उच्छूनं नीत्वा च शतशाखताम् । चालयन्ति विचारेण केचित् साङ्ख्यमतादिकम्
Some, imagining the world to be destroyed and then branching into hundreds of divisions, move about with their reasoning, following the Sāṅkhya and other doctrines.
केचित् सर्वम् इदं शान्तं ब्रह्मेति घननिश्चयाः । शुद्धचिद्व्योमताम् एत्य सन्तो ऽसन्त इव स्थिताः
Some, firmly convinced that all this is peaceful Brahman, having attained the state of pure consciousness-space, remain as if existent or non-existent.
न ब्रह्म न जगन् नान्यद् इति निश्चित्य केचन । आकाशविशदास् स्वच्छास् संस्थितास् सौगतादयः
Some, having ascertained that there is neither Brahman, nor world, nor anything else, abide clear and pure as space, like the Buddhists and others.
केचिद् अप्य् अन्यथा कृत्वा नानासङ्कल्पकल्पनम् । स्थिताश् शाम्यन्ति जायन्ते संसरन्ति च वा न वा
Some, having formed various imaginations in different ways, remain, subside, are born, wander in transmigration, or perhaps do not.
समस्तकलनाहीनम् इति निर्णीय चिद्घनम् । समग्रशक्तिकचितं विवदन्ते हि वादिनः
Having determined that pure consciousness is devoid of all modifications, yet endowed with all powers, the disputants indeed debate.
एकत्र वस्तुनि समस्तकलाविमुक्ते सङ्कल्प्य सङ्कलनया विविधाभिधास् स्वाः । स्वं वासनाविलसितं समुदाहरन्तो विद्याविवादविभवैर् विवदन्ति वैद्याः
On the one reality, which is free from all modifications, by conceptualization and aggregation, they assign various names; expressing their own tendencies, the learned debate with the wealth of doctrinal disputes.
शरीरेन्द्रियबुद्ध्यादिचेतसां स्पन्दनस्य च । किं कस्मात् सारम् उदितं व्यापकं श्रेयसे भवेत्
What is the essence, for what reason, and how does it arise, of the body, senses, intellect, mind, and their movements, and what is the all-pervading good?
यद् इदं दृश्यते किञ्चिज् जगत् त्वमहमादिमत् । चित्तमात्रं हि तत् सर्वं जलमात्रं यथार्णवः
Whatever is seen here—the world, with its notions of 'I' and 'you'—all that is only mind, just as all water is but the ocean.
देहेन्द्रियादिभावेन चित्तं जगद् इति स्थितम् । षड्भिर् वा पञ्चभिर् द्वारैश् चेत्यं पतति देहिनाम्
It is established that the world is mind in the form of body, senses, and so on; through six or five gates, the knowable enters into embodied beings.
यतẖ कुतश्चित् सम्पन्नं चित्तं द्वीन्दुविलासवत् । यथा नानेव सम्पन्नं तद् उक्तं बहुशस् तव
The mind, arising from wherever, is like the play of the sun and moon; though it appears as if manifold, it is not truly so—this has been told to you many times.
जीवादिसञ्ज्ञावलितं धृतसंसृतिविभ्रमम् । यथा तत् क्षीयते चित्तं श्रेयसे तद् इदं शृणु
The mind, marked by the designations of 'individual soul' and so on, and holding the confusion of transmigration—how this mind is dissolved for the sake of the highest good, listen to this.
चेतो भावविकाराढ्यं पश्यतीदं शरीरकम् । अविद्यमानं प्रोच्छूनं मृगतृष्णाम्ब्व् इवैणकः
The mind, filled with modifications of thought, perceives this body, which does not truly exist and is cut off, just as a deer sees water in a mirage.
तथा पश्यति वै चेतश् शरीरं स्पन्दचञ्चलम् । अभिन्नम् एव स्वात्मत्वाद् दधिरूपं यथा पयः
In the same way, the mind perceives the body, restless with movement, as not different from itself, just as curd is not different from milk.
उत्पत्तिस्थितिनाशान्तं यथानुभवति स्वयम् । पयो दधित्वम् एवं हि चेतḫ पश्यति देहकम्
As curd experiences for itself arising, remaining, and ceasing, so too does the mind perceive the body in this manner.
तथा हि भार्गवोदन्तो लवणैन्दवविभ्रमः । श्रुतस् त्वया महाबाहो चित्तरूपनिरूपणे
Thus, the story of Bhargava, with the illusion of salt and moon, has been heard by you, O mighty-armed one, in the context of the analysis of the nature of mind.
प्रतिभां जडम् अप्य् एति चित्तं सर्वगचिच्च्युतम् । अनिच्छायोमणिप्राप्तम् अयḫ प्रस्पन्दनं यथा
The mind, when deprived of all consciousness, becomes inert, just as iron ceases to move when it no longer receives the willful influence of a magnet.
नित्योदितामलानन्तचिदादित्यांशुरञ्जनात् । चित्तपद्मो विकसति पुर्यष्टकदलावलिः
By the coloring of the rays of the sun of infinite, pure, ever-rising consciousness, the lotus of the mind blossoms, with its eightfold sheath of petals.