सङ्कल्पाकाशरूपत्वात् सर्वार्थानुभवस्थितेः । तनुसङ्कल्पमोहानां सत्याश् शापवरोक्तयः
Because the nature of all is like the space of thought, and all experiences are established therein, the curses and blessings for those deluded by subtle thoughts are indeed real.
न ज्ञानवादिता सत्या न च बाह्यार्थवादिता । यथावेदनम् एतानि वेदनानि फलन्ति वः
Neither the assertion of knowledge nor the assertion of external objects is true; as you perceive, so do those perceptions bear fruit for you.
चिति चित्त्वं यद् अस्त्य् अन्तर् जगद् इत्य् एव भाति तत् । भेदो द्रवत्वपयसोर् इव नात्रोपपद्यते
Consciousness, when it appears as mind within, shines as the world; distinction, like that between water and its fluidity, does not arise here.
कालो जगन्ति भुवनान्य् अहम् अक्षवर्गस् त्व् एतानि तत्र च तथेति च सर्वम् एकम् । चिद्व्योम शान्तम् अजम् अव्ययम् ईश्वरात्म रागादयẖ खलु न केचन सम्भवन्ति
Time, worlds, realms, I, the group of senses—all these, and the notion 'thus it is,' are one; the peaceful, unborn, imperishable space of consciousness, the self of the Lord—in this, passions and the like truly do not arise.
चित् पश्यति जगन् मिथ्या स्ववेदनविबोधिता । व्योम्नि मायाञ्जनासिक्ता दृग् इवाचलनर्तनम्
Consciousness perceives the world as unreal, awakened by its own awareness; like an eye anointed with magical ointment, seeing the dance of mountains in the sky.
ब्रह्मसर्गश् चित्तसर्गो द्वाव् एतौ सदृशौ मतौ । परमार्थस्वरूपत्वाद् अक्षुब्धत्वात् सदैव च
The creation of Brahma and the creation of mind—these two are considered alike, because of their nature as ultimate reality and their perpetual tranquility.
ज्ञानरूपतयाबाह्यं बाह्यं चानुभवात् तथा । सत्यरूपम् अतस् सत्यां विद्धि बाह्यार्थरूपताम्
Since knowledge itself is not external, yet the external is experienced as such, therefore, know that the true nature of reality is to appear as external objects.
बाह्यार्थवादविज्ञानवादयोर् ऐक्यम् एव नः । वेदनैकात्मरूपत्वात् सर्वदा सदसत्स्थितेः
For us, the doctrine of external objects and the doctrine of knowledge are essentially one, because all experience—whether real or unreal—always has the nature of a single awareness.
अक्षुब्धा खानिलालोकजलभूशान्तिशालिनी । तता शून्या महारम्भा ब्रह्मसत्तैव सर्वतः
Unshaken, peaceful in space, wind, light, water, and earth, vast and empty, the essence of Brahman alone pervades everything.
तस्मिन् सर्वं ततस् सर्वं तत् सर्वं सर्वतश् च तत् । तच् च सर्वमयं नित्यं तस्मै सर्वात्मने नमः
In that, is everything; from that, is everything; that is everything and everywhere; and that is eternally all-pervading—salutations to that Self of all.
चिन्मयत्वाद् यदा चेत्यम् एति द्रष्टृचितैकताम् । तदा दृश्याङ्गयैवैतच् चेत्यते नान्यया चिता
When, due to its nature as consciousness, the object of cognition attains unity with the consciousness of the observer, then it is cognized only by the aspect of the observed, not by any other consciousness.
यदा चिन्मात्रम् एवेयं द्रष्टृदर्शनदृश्यदृक् । तदानुभवनं तत्र सर्वस्य फलितं स्थितम्
When this is nothing but pure consciousness—the observer, the act of seeing, and the seen—then the experience of all is fully established therein.
द्रष्टृदृश्ये न यद्य् एकम् अभविष्यच् चिदात्मके । तद् दृश्यास्वादम् अज्ञास्यन् न द्रष्टेक्षोर् इवोपलः
If the observer and the observed were not one in the essence of consciousness, then the taste of the observed would not be known, just as a stone cannot perceive sight.
चिन्मयत्वाच् चितौ चेत्यं जलम् अप्स्व् इव मज्जति । तेनानुभूतिर् भवति नान्यथा काष्ठयोर् इव
Because of its nature as consciousness, the object of cognition merges into consciousness, just as water merges into water; thus, experience arises—otherwise, it would be like two pieces of wood.
सजातीयैकताभावाद् यथा काष्ठं न चेतति । दारु तद्वद् अपि द्रष्टा दृश्यं नाज्ञास्यद् आजडम्
Just as wood does not perceive because of its sameness, so too the observer does not recognize the observed if it is inert.
यादृक्सत्तानि काष्ठानि तादृग्रूपं स्वचेतनम् । जानन्ति नेतरत् तस्माद् दृश्यचिद्दृश्यचेतनम्
Wood knows only its own kind of existence, not another; likewise, the consciousness of the observed knows only the observed.
महाचिदात्मतैवास्ति जलानिलधराश्मनाम् । नैतेषु स्पन्दबुद्ध्यादि प्राणजीवाद्यभावतः
Only the essence of the great consciousness exists in water, air, earth, and stone; in these, there is no movement, intellect, or life-force, due to the absence of vital energy and living beings.
प्राणबुद्ध्यादयस् सत्तां भावनावशतो गताः । भावना चिच्चमत्कारस् स यथेच्छम् उदेति च
Vital energy, intellect, and the like attain existence through the power of imagination; imagination is the marvel of consciousness, and it arises as one wishes.
जगत्तया शान्ततया ब्रह्मसत्तावतिष्ठते । पुंस्तयागतयेवात्मा रेतोवटकणीकयोः
The world, through its tranquility, abides in the existence of Brahman; just as the self remains in semen and the seed of the banyan tree.
सर्वाङ्गाणुमयं वीर्यं यो यस्माद् अङ्गतो ऽणुकः । स स तत् तद् भवत्य् अङ्गं वीर्यं च स्वात्मनि स्थितम्
The vital essence, composed of all limbs and atoms, becomes whatever limb or atom it arises from; that vital essence remains established in itself.
ब्रह्म सर्वपराण्वात्म यो यस्माद् अर्थतो ऽणुकः । स स तत् तद् भवेद् वस्तु ब्रह्म ब्रह्मैव तिष्ठति
Brahman, the self of all, from which every object and atom arises, becomes whatever thing arises from it; Brahman always remains Brahman.
द्रव्यम् एव यथा द्रव्यं तिर्यग् ऊर्ध्वम् अधस् तथा । सर्वम् एव तथा ब्रह्म येन तेन यथा तथा
Just as substance is substance, whether across, above, or below, so too all is Brahman, whatever, wherever, and however it may be.
हेमत्वम् एव नान्यत्वं हेम्नो रूपशते यथा । शान्तत्वम् एव शान्तस्य सर्गाहन्त्वगणे तथा
Just as gold remains gold, despite a hundred forms, so too, tranquility alone abides in the tranquil one, amidst the multitude of creation and ego.
पार्श्वस्थस्वप्नमेघोर्जा यथा तव न काश्चन । सर्गप्रलयसंरम्भास् तथा खात्मान एव मे
Just as the energy of a dream-cloud beside you does not affect you, so too, the tumult of creation and dissolution exists only within my own sky-like self.
पङ्कताकल्पिता व्योम्नो या पुत्रकपताकिनी । सा यथा शान्ततामात्रं खम् एवेदं तथा जगत्
Just as the imagined mud-bird in the sky is only sky, so too, this world is nothing but pure tranquility, like space itself.
सङ्कल्पभ्रम एवान्तḫ पुष्टीभूय जगत् स्थितम् । जलावनितलक्लिन्नबीजं कल्प इव द्रुमः
The world persists only through the inner delusion of imagination, like a tree growing from a seed soaked in water and earth.
अनहन्तात्मनो ज्ञस्य सत एव त्व् इवासतः । जरत्तृणलवायन्ते ननु रामाणिमादयः
For the knower whose self is free from ego, the powers of the mind, like atomicity and others, are as insignificant as dry blades of grass, O Rama.
त्रैलोक्ये तन् न पश्यामि सदेवासुरमानुषे । एकरोमांशविश्वस्य यल् लोभाय महात्मनः
In the three worlds—among gods, demons, and humans—I do not see even a single hair's worth of anything that could tempt the great-souled one.
यथातथास्थितस्यापि यत्र तत्र गतस्य च । द्वैतसङ्कल्पसन्देहा न सन्त्य् अधिगतात्मनः
For one who has realized the self, whether remaining as one is or moving anywhere, there are no doubts or notions of duality.
विश्वम् एव नभो यस्य शून्यं सर्वं महात्मनः । कुतẖ कस्य कथं तस्य भवत्व् इच्छा निरात्मनः
For the great-souled one whose universe is only space, all is void; how, for whom, and in what way could desire arise in one without self?