यद् इदं दृश्यते किञ्चिज् जगत् स्थावरजङ्गमम् । अमुञ्चतḫ पराणुत्वं जीवस्यैतत् स्मृतं वपुः
Whatever is seen here, whether moving or unmoving in the world, do not abandon its atomic subtlety; this is said to be the form of the individual soul.
सर्वसंवेदनत्यागे शुद्धसत्तास्पदे पदे । न मनाग् अपि भेदो ऽस्ति निस्सङ्गोपलकोशयोः
When all perception is relinquished and one abides in the pure state of being, there is not the slightest distinction between the detached soul and the Supreme Self.
यो यो नाम समुल्लेखो यत्र यत्र यथा यथा । यदा यदा येन येन पयसस् स यथा द्रवः
Whatever thought arises, wherever, however, whenever, by whatever means—just as the liquidity of water appears in various ways—
यो यो नाम विकल्पांशो यत्र यत्र यथा यथा । यदा यदा येन येन चीयते स तथेह चित्
Whatever aspect of imagination arises, wherever, however, whenever, by whatever means—it is consciousness alone that thus expands here.
अचित्त्वान् नास्ति मनसि सङ्कल्पẖ ख इवाङ्कुरः । चित्त्वात् तु चेतसो विद्धि चितेर् एवेह कल्पनम्
Because there is no mind without consciousness, intention does not exist there, just as a sprout cannot arise in the sky; but due to consciousness, know that all mental constructions here are only of consciousness.
या योदेति विकल्पश्रीर् अप्रबुद्धाशयं प्रति । सर्वगत्वाद् अनन्तत्वाच् चिद्व्योम्नस् सा न सन्मयी
Whatever splendor of imagination arises for one whose mind is not awakened, because consciousness is all-pervading and infinite, that is not truly of the nature of being.
सर्वसङ्कल्पकलना सत्येत्य् आबालम् अक्षतम् । स्वप्नादाव् अनुभूतो ऽन्तर् अर्थẖ केनापलप्स्यते
All conceptual constructions, from the very beginning and without break, are regarded as real; what is experienced inwardly in dream and the like—by whom could its meaning be denied?
सङ्कल्पो वास्त्व् असङ्कल्पो यो य आलिखितश् चिता । सो ऽनुभूतो ऽप्य् असत्यस् स्याद् असत्यस्यैव नो सतः
Whether it is a thought or the absence of thought, whatever is pictured in consciousness—even if experienced—would be unreal if it is not real, for the unreal never becomes real.
असत्यताभिधं सत्यं मुक्त एव भवेच् छिवः । सो ऽतिवाहिकदेहैकपरिक्षयविकासवान्
That which is called real, but is truly unreal, is liberated indeed and becomes pure; it is marked by the dissolution and expansion of the body assumed for the journey.
जगन्ति वातैर् उह्यन्ते व्योम्नि शल्मलितूलवत् । नोह्यन्ते चोपलानीव न च सन्त्य् एव कल्पनात्
Worlds are tossed about by winds in space like silk-cotton tufts; they are also not tossed, like stones, and in truth, they do not exist at all except by imagination.
इत्य् अस्मिन्न् अखिलपदार्थसार्थकोशे व्योमन्य् अप्य् अतिवितते जगन्ति सन्ति । क्षुब्धाम्बुप्रसृततरङ्गभङ्गभङ्ग्या सर्वत्राविरलतरं मिथो मिलन्ति
Thus, even in this all-pervading expanse of space, which is the treasury of the essence of all objects, worlds exist; everywhere, in the ever-restless play of waves arising from agitated waters, they ceaselessly meet one another.
अन्योऽन्यं नियतम् अरोधकानि नित्यं प्रोत्कम्पान्य् अमलनभांसि वारिणीव । चित्रज्ञप्रविसृतचित्तचित्रजालानीवान्तर् बहिर् इव वृन्दजृम्भितानि
They constantly obstruct each other, ever in motion, like pure skies filled with water; like networks of various thoughts spread by the knower of consciousness, they appear within and without, manifesting in clusters.
अन्योऽन्यं परिमिलितानि कानिचित् खे नान्योऽन्यं परिमिलितानि कानिचिच् च । सर्वत्वात् परमचितेर् अनन्तरूपाण्य् आरम्भप्रचुरदिगन्तसम्भृतानि
Some come together with each other in space, some do not; because of the all-pervasiveness of supreme consciousness, they take on endless forms, arising in abundance and filling all directions.
लोलाम्बूदरपुरबिम्बभङ्गुराणि स्वान्तस्थाविरलमहापुरोपमानि । सुस्थैर्याण्य् अपि सततं क्षणक्षयाणि चिद्रूपार्णवलहरीविवर्तनानि
Some are unstable, like the fragile images of cities in clouds, some are like rare great cities within the heart; even those that are steady are always perishing moment by moment, like the ever-turning waves of the ocean of consciousness.
पृथक्स्थितानि व्यतिमिश्रितानि जलानि वेवाम्बुनिधौ नदीनाम् । तारार्कचन्द्रग्रहमण्डलानां समोदितानां नभसीव भासः
Just as the waters of rivers remain distinct yet intermixed in the ocean, so too the radiances of stars, sun, moon, and planets appear together in the sky.
मुने जीवस्य यद् रूपम् आकृतिग्रहणं तथा । यथा च परमार्थत्वं स्थानं यच् चास्य तद् वद
O sage, tell me: what is the form of the jīva, how does it assume a shape, what is its ultimate reality, and what is its place?
स्वसङ्कल्पाङ्कचेत्याङ्कं चिद् इत्य् अपरनामकम् । अनन्तं चेतनाकाशं जीवशब्देन कथ्यते
Marked by its own volition and by objects, also known as consciousness, the infinite expanse of awareness is referred to by the word 'jīva'.
न पराणु न च स्थूलं न शून्यं न च किञ्चन । चिन्मात्रं स्वानुभूत्यात्म सर्वगं जीव उच्यते
It is neither the smallest nor the grossest, neither void nor anything at all; the jīva is pure consciousness, self-experienced, and all-pervading.
अणीयसाम् अणीयांसं स्थविष्ठं च स्थवीयसाम् । नकिञ्चिन्मात्रकं चैव सर्वं जीवं विदुर् बुधाः
The wise know the jīva to be subtler than the subtlest, greater than the greatest, and also nothing at all—indeed, it is everything.
यस्य यस्य पदार्थस्य यो भावस् तेन तत्र तम् । स्थितं विद्धि तदाभासं तदात्मैकान्तवेदनात्
For each entity, whatever its nature, know that the jīva abides there as its reflection, due to exclusive identification with that form.
स चेतति यथा यत्र यद् यदाशु तद् एव हि । तथा तत्र तदा राम भवत्य् अनुभवात्मकम्
Wherever and however the jīva perceives, that very thing arises swiftly; thus, O Rāma, it becomes experiential in that place and time.
पवनस्य यथा स्पन्दश् चेत्यं जीवस्य वै तथा । स्वसंविन्मात्रनिर्णेयं नोपदेशामयक्षतम्
Just as the movement of wind is its activity, so too is the jīva's activity determined solely by its own awareness, untouched by instruction or injury.
यथैवास्पन्दनाद् वातस् सन्न् एवैत्य् असदात्मताम् । तथैवाचेतनाज् जीवो जीवन्न् एति परां गतिम्
Just as wind, by ceasing to move, appears to lose its very nature and becomes as if nonexistent, so too the living being, when devoid of consciousness, attains the supreme state even while alive.
जीवश् चिद्घनरूपत्वाद् अहम् इत्य् एव चेतनात् । देशकालक्रियाद्रव्यशक्तीर् निर्माय तिष्ठति
Because the living being is of the nature of pure consciousness, it remains aware as 'I am,' and, by its own power, projects space, time, action, substance, and energy.
देशकालक्रियाद्रव्यचर्चितां चर्चितां स्वयम् । असत्यां सत्यवत् स्फारां तावन्मात्रशरीरकाम्
It adorns itself with space, time, action, and substance—though these are unreal, they appear as real and expansive, forming only a body of mere concepts.
चेतिताम् असदाकारां प्रालेयपरमाणुताम् । पश्यत्य् आत्मन्य् अथात्मत्वे स्वप्ने स्वमरणोपमाम्
It perceives this conceptual, unreal form—subtle as particles of snow—within itself, as if it were its own self, like a dream or like its own death.
स्वप्नस्वावयवान्यत्वसदृशीं तां विभावयन् । विस्मृत्य चेतनीं सत्तां तत्ताम् एवाशु गच्छति
Contemplating that form, which is like the limbs of a dream body, and forgetting its own conscious existence, it quickly merges into that very state.
एवंरूपो बुध्यमानḫ प्रोच्छूनत्वम् अथात्मनि । पश्यत्य् आशु स्वम् आत्मानं चन्द्रबिम्बम् इव द्रुतम्
Thus, when one realizes this, one swiftly perceives one's own self—clear and pure—like the reflection of the moon in flowing water.
आत्मन्य् अथेन्दुबिम्बात्मन्य् असौ संवित्तिपञ्चकम् । काकतालीयवद् भिन्नम् उदितं चेतति स्वयम्
Then, within the self, as in the reflection of the moon, the fivefold consciousness appears separately, arising by chance, and is perceived by itself.
पञ्चानां संविदां पञ्च भिन्नान्य् अङ्गान्य् असाव् अथ । बुध्यते तानि तद्रूपरन्ध्राण्य् अनुभवत्य् अपि
Of these fivefold consciousnesses, there are five distinct parts; it becomes aware of them and also experiences their subtle channels.