सलिले ऽन्तर् यथा वीचिर् मृदो ऽन्तर् घटको यथा । तथा यत्र जगत्सत्ता तत् कथं खात्मकं भवेत्
As a wave exists within water, or a pot within clay, so too, wherever the existence of the world is found, how can it be of the nature of space?
मृज्जलाद्युपमानश्रीस् साकारात्रा समा न सा । ब्रह्म त्व् आकाशविशदं तस्यान्तस्स्थं तथैव तत्
The analogy of clay and water, though possessing form, is not truly equal; Brahman is pure like space, and the world exists within it in the same way.
तस्माद् यादृक् चिदाकाशम् आकाशाद् अपि निर्मलम् । तदन्तस्स्थं तादृग् एव जगच्छब्दार्थभाग् अपि
Therefore, just as consciousness-space is even purer than space, so too, whatever is contained within it—such as the world, words, and their meanings—has that very nature.
मरिचे ऽन्तर् यथा तैक्ष्ण्यम् ऋते भोक्तुर् न लक्ष्यते । चिन्मात्रत्वं पराकाशे तथा चेत्यकलां विना
Just as sharpness within a ray is not perceived except by the one who experiences it, so too, in the supreme space of consciousness, pure consciousness is not known apart from the objects of cognition.
तस्माच् चिद् अप्य् अचिद्रूपा चेत्यरिक्ततयात्मनि । जगत्ता तादृश्य् एवेयं तादृङ्मात्रात्मतावशा
Therefore, even consciousness appears as inert, since in itself it is devoid of objects; the existence of the world is just like that, compelled by the very nature of that reality.
रूपालोकमनस्कारास् तन्मया एव नेतरत् । यथास्थितम् अतो विश्वं सुषुप्तं तुर्यम् एव वा
Forms, light, and mental constructions are made only of that; nothing else. Thus, the entire universe, as it stands, is either in deep sleep or in the fourth state (turiya) alone.
तेन योगी सुषुप्तात्मा व्यवहार्य् अपि शान्तधीः । आस्ते ब्रह्म निराभासं सर्वभासां समुद्गकम्
Thus, the yogi, whose mind is tranquil and who abides in deep sleep-like awareness even while engaged in worldly activity, remains established in Brahman, which is without appearance and is the source of all appearances.
आकारिणि यथा सौम्ये स्थितस् तोये द्रवक्रमः । अनाकृतौ तथा विश्वं स्थितं तत्सदृशं परे
Just as fluidity remains in water, O gentle one, whether it takes form or not, so too does the universe exist in the Supreme, whether manifest or unmanifest, in the same way.
पूर्णात् पूर्णं प्रसरति निराकारान् निराकृति । ब्रह्मणो विश्वम् आभातं तद् विश्वार्थविवर्जितम्
From the Full arises the full; from the formless, the formless spreads forth; the universe appears from Brahman, yet that universe is devoid of any objective reality.
पूर्णात् पूर्णं प्रसरति संस्थितं पूर्णम् एव तत् । अतो विश्वम् अनुत्पन्नं यच् चोत्पन्नं तद् एव तत्
From the Full arises the full, and what is established is ever full; therefore, the universe is unborn, and whatever appears to be born is that very fullness.
चेत्यासम्भवतस् तस्मिन् पदे केव चिदर्थता । आस्वादकासम्भवतो मरिचे केव तीक्ष्णता
Where cognition cannot arise, how can there be any sense of objectivity in that state? Where there can be no experiencer, how can there be sharpness in a mirage?
सत्येवेयम् असत्यैव चितेश् चित्तोदिता परे । अभावात् प्रतिबिम्बस्य प्रतिबिम्बार्हता कुतः
This, though appearing as real, is in fact unreal, arising in the supreme consciousness from the mind; in the absence of a reflection, how can there be the status of a reflection?
परमाणोर् अपि परं तद् अणीयो ऽप्य् अणीयसः । शुद्धं सूक्ष्मं परं शान्तं तद् आकाशोदराद् अपि
It is subtler than even the subtlest atom, purer, more refined, supreme, and peaceful—more so than even the space within the sky.
दिक्कालाद्यनवच्छिन्नरूपत्वाद् अतिविस्तृतम् । तद् अनाद्यन्तम् आभासं भासनीयविवर्जितम्
Because it is not limited by directions, time, or anything else, it is exceedingly vast; it is beginningless and endless, an appearance without anything to be illuminated.
चिद्रूपम् एव नो यत्र लभ्यते तत्र जीवता । कथं स्याच् चित्तताकारा वासनानिलरूपिणी
Where only the essence of consciousness is found, how could there be the form of mind, which is shaped by the wind of latent impressions?
चिद्रूपानुदयाद् एव तत्र नास्त्य् एव जीवता । न बुद्धिता न चित्तत्वं नेन्द्रियत्वं न वासनाः
Because consciousness alone arises there, there is truly no living being; neither intellect, nor mind, nor senses, nor latent tendencies exist.
एवं स्थितं लयारम्भपूर्णम् अप्य् अजरं पदम् । अस्मद्दृष्ट्या स्थितं शान्तं शून्यम् आकाशतो ऽधिकम्
Thus established, even though it is full of dissolution and beginning, that ageless state remains; from our perspective, it is peaceful, empty, and greater than space.
परमार्थस्य किं रूपं तस्यानन्तचिदाकृतेः । पुनर् एतत् समाचक्ष्व निपुणं बोधवृद्धये
What is the nature of ultimate reality, whose form is infinite consciousness? Please explain this again in detail for the growth of understanding.
महाप्रलयसम्पत्तौ सर्वकारणकारणम् । शिष्यते यत् परं ब्रह्म तद् इदं वर्ण्यते शृणु
At the time of the great dissolution, what remains as the cause of all causes is the supreme Brahman; this is now described, listen.
नाशयित्वा स्वम् आत्मानं मनसो वृत्तिसङ्क्षये । यद् रूपं यद् अनाख्येयं तद् रूपं तस्य वस्तुनः
When one has dissolved oneself, with the cessation of the mind's activities, the form that is indescribable—that is the form of that reality.
नास्ति दृश्यं जगद् द्रष्टा दृश्याभावाद् विलीनवत् । भातीति भासनं यत् स्यात् तद् रूपं तस्य वस्तुनः
There is no visible world, nor a seer, for with the absence of objects, all is dissolved; whatever shines as pure illumination, that is the form of that reality.
चितेर् जीवस्वभावो यो यदि चेत्योन्मुखो वपुः । चिन्मात्रं विमलं शान्तं यत् तत् कारणकारणम्
If the nature of the living being is oriented toward objects, then it is the body; but what is pure, peaceful consciousness alone—that is the cause of all causes.
अङ्गुष्ठस्याथ वाङ्गुल्या वाताद्यस्पर्शने सति । जीवतश् चेतसो रूपं यत् तद् परमम् आत्मनः
When the thumb or finger is untouched by wind and the like, the form of the living mind that remains is the supreme Self.
अस्वप्नाया अनन्ताया अजडाया घनस्थितेः । यद् रूपं चिरचिन्तायास् तत् तदानघ शिष्यते
The form that endures after long contemplation, which is without sleep, infinite, not inert, and solidly established—that, O sinless one, remains then.
यद् व्योम्नो हृदयं यद् वा शिलायाः पवनस्य च । तस्याचेत्यस्य चिद्व्योम्नस् तद् रूपं परमात्मनः
Whatever is the heart of space, or of a stone, or of wind—of that ungraspable consciousness-space, that is the form of the supreme Self.
अचेत्यस्यामनस्कस्य जीवतो या क्रियावतः । स्यात् स्थितिस् सा परा शान्ता सत्ता तस्याद्यवस्तुनः
The state of the ungraspable, mindless, living one who acts—that peaceful, supreme existence is the being of the primordial substance.
चित्प्रकाशस्य यन् मध्यं प्रकाशस्य घनस्य वा । दर्शनस्य च यन् मध्यं तद् रूपं परमात्मनः
The center of consciousness-light, or of dense radiance, or the center of perception—that is the form of the supreme Self.
वेदनस्य प्रकाशस्य दृश्यस्य तमसस् तथा । वेदनं यद् अनाद्यन्तं तद् रूपं परमात्मनः
The awareness that is beginningless and endless, within sensation, light, the visible, and darkness—that is the form of the supreme Self.
यतो जगद् उदेतीव नित्यानुदितरूप्य् अपि । विभिन्नवद् इवाभिन्नं तद् रूपं पारमात्मनः
From which the world seems to arise, though it is ever unarisen in form; appearing divided yet undivided—that is the form of the supreme Self.
व्यवहारपरस्यापि यत् पाषाणवद् आसनम् । अव्योम्न एव व्योमत्वं तद् रूपं पारमात्मिकम्
Even for one engaged in worldly affairs, the seat that is like a stone—space within non-space, that is the supreme Self's form.