यथा मुक्तावली दृष्टा शून्ये खे सदसन्मयी । स्फुरत्य् एवं हि चित्तत्त्वे चेतस् स्फुरति चञ्चलम्
Just as a string of pearls appears in empty space, being both existent and nonexistent, so too, in the essence of consciousness, the restless mind appears.
यथा चित्रोदयश् शून्ये भ्रान्तिमात्रम् उपप्लवः । तथा चेतसि देहो ऽयं गन्धर्वपुरवत् स्थितः
Just as a painted image arises in empty space as nothing but an illusion, so this body exists in the mind like a city of the Gandharvas.
यथा चेतसि देहो ऽयं मिथ्या द्वीन्दुविलासवत् । इन्द्रियाणि तथा देहे मैवम्मात्रपरो भव
Just as this body in the mind is false, like the play of two moons, so too are the senses in the body; do not consider them as truly real.
यथेन्द्रियाणि देहस्य बालकल्पितयक्षवत् । स्पन्दस् तथैवेन्द्रियाणां जडो मैतत्परो भव
Just as the senses of the body are like a demon imagined by a child, so too is the movement of the senses insentient; do not regard it as truly real.
यथेन्द्रियाणां वातानाम् इव स्पन्दो जडात्मकः । स्पन्दबोद्धृ तथैवासत् स्फुरत्य् एतच् चलं मनः
Just as the movement of the senses is inert, like the motion of winds, so too the perceiver of movement is unreal; this restless mind merely flickers.
यथा स्पन्दस्य तु मनो भ्रमाकृति चलं जडम् । मनसो ऽस्य तथा बुद्धिर् मृगतृष्णा विजृम्भते
Just as the mind is the form of delusion—restless and inert—so too, from the mind, intellect arises and expands like a mirage.
यथैव बुद्धिस् स्वान्तस्य तथा बुद्धेर् अहङ्कृतिः । असद्रूपा मुधोद्भूता मैवम्मात्रपरो भव
Just as intellect arises from the inner mind, so too does the sense of 'I' arise from intellect; it is unreal, born of delusion—do not consider it as truly real.
यथा बुद्धेर् अहङ्कारो वल्ल्याḫ पुष्पम् इव स्थितः । तथैवाहङ्कृतेर् जीवो मैवम्मात्रपरो भव
Just as the sense of 'I' stands in intellect like a flower on a vine, so too does the individual soul arise from the sense of 'I'; do not consider it as truly real.
यथैवाहङ्कृतेर् जीवश् शून्येहावासनात्मकः । तथा जीवस्य कलया युक्ता चित् सचमत्कृतिः
Just as the living being, arising from ego, is essentially a residue of impressions in emptiness, so too, the consciousness of the living being, endowed with its faculties, is pure awareness and wonder.
तद् अप्य् अनघ सङ्कल्पवशान् नो वस्तुनापि सत् । मैतद् भावय किञ्चित् त्वं नैतत् तेनास्य वा भवान्
Even so, O sinless one, this is governed by imagination, not by any real substance; reflect on this somewhat, for neither you nor this arises from that.
एते परस्परं सर्वे भ्रमात् कारणतां गताः । तरङ्गवद् विवर्तन्ते मनोबुद्धीन्द्रियादयः
All these, through mutual confusion, have assumed the role of causes; mind, intellect, senses and so forth unfold like waves.
यथा शून्ये महारण्ये स्वसङ्कल्पभ्रमाकुलाः । भ्रमन्त्य् उन्मत्तका एवं मनोबुद्धीन्द्रियादयः
Just as, in a vast empty forest, those agitated by their own deluded imagination wander like madmen, so too do mind, intellect, senses and the rest.
शरीरं संसृतौ सारस् सारो ऽक्षौघश् शरीरके । सारस् त्व् अक्षगणे स्पन्दस् स्पन्दे सारस् स्मृतं मनः
In transmigration, the essence is the body; in the body, the essence is the group of senses; in the group of senses, the essence is vibration; in vibration, the essence is remembered as the mind.
सारो मनसि वै बुद्धिस् सारो बुद्धाव् अहङ्कृतिः । सारस् त्व् अहङ्कृतौ जीवो जीवे सारश् चिद् आबिला
The essence in the mind is intellect; the essence in intellect is ego; the essence in ego is the living being; in the living being, the essence is consciousness, though clouded.
चिति सारस् त्व् अचेत्यत्वं चेत्यस्यासम्भवाच् छिवे । तस्मात् सारतरात् सारẖ किञ्चिद् अन्यन् न विद्यते
The essence in consciousness is non-objectivity, for objects do not arise in Shiva; therefore, apart from the subtlest essence, nothing else exists.
निर्विकल्पचिदाभास एव सर्वत्र कारणम् । कारणं तस्य नास्त्य् अन्यत् तत् स्वतो नित्यभासुरम्
The appearance of undivided consciousness alone is the cause everywhere; it has no other cause, for it is inherently eternally radiant.
तावन्मात्रपरो नित्यं भव पूर्वं परित्यजन् । सकलं निष्कलं वापि जगच् चिन्मात्रम् एव हि
Always remain intent solely on pure consciousness, having first abandoned all—whether the world is with attributes or without, it is indeed nothing but consciousness.
वलितं सर्वसङ्कल्पैर् यदि वा यदि वोज्झितम् । जगत् तद् अखिलं राम विद्ध्य् एतच् छुद्धचिन्मयम्
Whether the world appears shaped by all kinds of thoughts, or is free from them, know, O Rama, that this entire universe is pure consciousness alone.
इत्य् अस्मात् परमात् साराद् अजस्रं संविद् अङ्ग ते । रात्रिन्दिवं न चलति यदि तत् त्वम् अजश् शिवः
Thus, from this supreme essence, O dear one, awareness never departs at any time, day or night; if this is so, then you are the unborn, the auspicious one.
अत्र स्थितस्य तव केचन दुर्विलासा रात्राव् अहेर् इव न राम पदं लभन्ते । मैनां परित्यज महामृतकन्दरां त्वम् अत्रैव तिष्ठ दृढलेख्यम् इवाश्मनीति
For you who abide here, O Rama, no harmful tendencies can touch you, just as snakes cannot reach a bird at night; do not abandon this great cave of immortality—remain here, firm as a line drawn on stone.
निरिच्छेनाच्छशान्तेन चिदादित्येन चेत्यते । सर्गादिषु स्वतश् चेत्यं दृष्ट्या मुक्तावलीव खे
By the clear, peaceful sun of consciousness, perception arises; in creation and so forth, what is to be perceived appears of itself, like a string of pearls seen in the sky.
अनन्तरं तद् एवेदं शतशाखं विजृम्भते । भ्रमे कारणताम् एत्य जगज्जालतयेद्धया
Immediately thereafter, this very thing unfolds into a hundred branches; through delusion, it assumes the role of cause, and by imagination, appears as the net of the world.
यथा स्वभावाद् इतरत् कारणं नोपपद्यते । शून्यदृङ्मौक्तिकालोके तथा चिच् चेत्यवेदने
Just as, by its own nature, nothing else can be the cause in the light of the empty sky and the string of pearls, so too in the cognition of consciousness and its objects.
चिच्चेत्ययोर् न भेदो ऽस्ति यच् चिच् चेत्यं तद् एव हि । यैव दृक् सैव मुक्ताली बीजम् एवाङ्कुरस् स्मृतः
There is no difference between consciousness and its objects; whatever is consciousness is that very object—just as the perceiver is the string of pearls, the seed is said to be the sprout.
बीजम् एव फलं विद्धि त्यक्ताशेषविशेषणम् । विशेषकल्पनाद् अस्य न सङ्कल्पस्य सत्यता
Know the seed itself as the fruit, devoid of all distinctions; because distinctions are imagined, the resolve itself is not real.
सत्यता यदि सङ्कल्पे तस्मात् तज्जा तद् एव वा । स च सङ्कल्प एतस्माद् आद्याद् एवोदितश् शिवात्
If reality lies in the resolve, then whatever arises from it is just that; and this resolve itself originates from the primal source, from Shiva.
तस्माद् यद् एव परमं पदं चिन्मात्रम् अव्ययम् । तद् एव सविकल्पा चिच् चेत्यम् आद्यं तद् एव च
Therefore, that supreme state, which is pure consciousness and imperishable, is itself the first object of awareness, even when distinctions appear.
तद् एव जीवकलनं तद् एवाहङ्कृतिस् स्फुरत् । तद् एव बुद्धिस् तच् चित्तं तत् स्पन्दश् चेन्द्रियाणि तत्
That alone is the calculation of the individual soul, that alone shines as ego, that alone is intellect, that alone is mind, that alone is vibration, and that alone are the senses.
तद् देहस् तज् जगत् कृत्स्नं तद् दिशस् तच् च रोदसी । तद् अद्र्युर्वीनदीशादि तृणान्तं वाब्जजादि च
That is the body, that is the entire world, that is the directions, and that is the sky; that is the mountains, earth, rivers, and so on, down to grass and lotuses.
जडो देहो जडो ऽक्षौघो जडं चित्तं जडा मतिः । जडैवाहङ्कला चेति तथा प्रस्पन्दनं जडम्
The body is inert, the multitude of senses is inert, the mind is inert, the intellect is inert, the ego is inert, and likewise, movement is inert.