यथान्धकारो दीपेन प्रेक्ष्यमाणः प्रणश्यति । न चास्य ज्ञायते तत्त्वम् अबोधस्यैवम् एव हि
Just as darkness vanishes when seen by a lamp, yet its essence is not known, so too is the nature of ignorance.
एवं ब्रह्मैव जीवात्मा निर्विभागो निरन्तरः । सर्वशक्तिर् अनाद्यन्तं महाचित्साररूपधृत्
Thus, the individual soul is Brahman alone, undivided and uninterrupted, all-powerful, without beginning or end, bearing the form of the essence of supreme consciousness.
सर्वानन्ततया त्व् अस्य न काचिद् भेदकल्पना । विद्यते या हि कलना सा तद् एवानुभूतितः
Because of its all-pervasiveness, no notion of division exists in it; whatever conception does arise is only that, experienced as such.
एवम् एतत् कथं ब्रह्मन्न् एकजीवेच्छयाखिलाः । जगज्जीवा न युज्यन्ते महाजीवैकतावशात्
Thus it is, O Brahman, that by the wish of the one living being, all the beings of the world do not truly exist separately, due to the unity of the great Self.
महाजीवात्म तद् ब्रह्म सर्वशक्तिमयात्मकम् । स्थितं यथेच्छम् एवेह निर्विभागं निरन्तरम्
That great Self, which is Brahman, is of the nature of all powers; it abides here as it wills, undivided and uninterrupted.
यद् एवेच्छति तत् तस्य भवत्य् आशु महात्मनः । पूर्वं तु नश्यतीच्छा चेद् अतो द्वित्वम् उदेति तत्
Whatever this great Self desires comes to be for it swiftly; but if the desire ceases beforehand, then duality arises from that.
पश्चाद् द्वित्वविभक्तानां स्वशक्तीनां प्रकल्पितः । अनेनेत्थं हि भवतीत्य् एवं तेन क्रियाक्रमः
Thereafter, among the powers divided into duality, their own activities are projected; thus, by this process, action takes place.
शक्त्याद्यया तया ब्राह्म्या नियमो यः प्रकल्पितः । तं विना नोदयो ऽन्यासां प्रधानेच्छैव रोहति
By that primordial divine power, the regulation that is established—without that, no other arises; only the primary will prevails.
यस्या जीवाभिधानायाश् शक्त्या येच्छा फलत्य् असौ । प्रधानशक्तिनियमानुष्ठानेन विना तु न
Of that power called the individual soul, whatever desire bears fruit, it is only by the observance of the regulation of the primary power, and not otherwise.
प्रधानशक्तिनियमस् सुप्रतिष्ठो भवेन् न चेत् । तत् फलं शक्त्यशक्तित्वान् नेहितानां क्वचिद् भवेत्
If the regulation of the primary power is not firmly established, then, due to the presence or absence of power, the intended result does not occur anywhere.
एवं ब्रह्म महाजीवो विद्यते ऽन्तादिवर्जितः । जीवत् कोटिमहाकोटीभवत्य् अथ न किञ्चन
Thus, Brahman, the great living essence, exists without beginning or end; when it becomes the multitude of living beings, it appears as countless hosts, yet in truth, it remains nothing else.
चेत्यसंवेदनाज् जीवो भवत्य् आयाति संसृतिम् । तदसंवेदनाद् रूपं शमम् आयाति संसृतेः
Through awareness of objects, the individual soul arises and enters the cycle of worldly existence; when that awareness ceases, its form attains peace and departs from worldly existence.
एवं कनिष्ठजीवानां ज्येष्ठजीवक्रियाक्रमैः । समुदेत्य् आद्यजीवत्वं ताम्राणाम् इव हेमता
In this way, the lesser souls, through the sequence of actions of the greater souls, rise up to the state of the original soul, just as copper attains the state of gold.
अत्रानन्ते पराकाशे इत्थम् एष गणो ऽप्य् असन् । खात्मैव सन्न् इवोदेति चिच्चमत्करणात्मकः
Here, in this infinite supreme space, even this group, though non-existent, appears as if it exists, being of the nature of the wonder of consciousness, like the very essence of space.
स्वयम् एव चमत्कारो यस् समागम्यते चिता । भविष्यन्नामदेहादि तद् अहम्भावनं विदुः
That very wonder which arises in consciousness by itself is known as the sense of 'I', which later becomes the notion of name, body, and so on.
चितो यस् स्याच् चिदालोकस् तन्मयत्वाद् अनन्तकः । स एष भुवनाभोग इति तस्याः प्रबिम्बति
That which is the light of consciousness, being of the same nature as consciousness and endless, is this enjoyment of worlds—thus it is reflected from that.
परिणामविकारादिशब्दैस् सैव चिद् अव्यया । तादृग्रूप्याद् अभेद्यापि स्वशक्त्यैव विबुध्यते
That very imperishable consciousness, though indivisible in its true form, is described by words such as transformation and modification, and is known by its own power.
अविच्छिन्नविलासात्म स्वतो यत् स्वदनं चितः । अचेत्यस्य प्रकाशस्य जगद् इत्य् एव तत् स्थितम्
Whatever taste consciousness experiences in itself, being of the nature of uninterrupted play, that alone is established as the world of the unmanifest light.
आकाशाद् अपि सूक्ष्मैषा या शक्तिर् वितता चितः । सा स्वभावत एवैनाम् अहन्तां परिपश्यति
This power of consciousness, subtler even than space and pervading all, naturally perceives itself as the sense of 'I'.
आत्मन्य् आत्मात्मनैवास्या यत् प्रस्फुरति वारिवत् । जगदन्तम् अहन्ताणुं तद् एवासौ प्रपश्यति
Whatever shines forth in the self, by the self and for the self, like water, from the smallest sense of 'I' to the end of the world, that alone does it perceive.
चमत्कारकरी चारु यच् चमत्कुरुते चितिः । इयं स्वात्मनि तस्यैव जगन्नाम ततं कृतम्
That which consciousness marvels at, which brings forth wonder and beauty, is spread out within itself as what is called the world.
चितश् चित्त्वम् अहङ्कारस् सैव राघव कल्पना । तन्मात्रादि चिद् एवातो द्वित्वैकत्वे क्व संस्थिते
Consciousness itself is the mind, ego, and imagination, O Raghava; thus, from the subtle elements onward, all is consciousness—so where, then, is duality or unity established?
जीवहेताव् असन्त्यागे त्वं चाहं चेति सन्त्यज । शेषं सदसतोर् मध्ये भवेत्य् अर्थात्मको भवेत्
Abandon the notions of 'you' and 'I' in the cause of the individual soul, without forsaking existence; what remains between being and non-being becomes meaningful in itself.
चिता यथादौ कलिता स्वसत्ता सा तथोदिता । अभिन्ना दृश्यते व्योम्नस् सत्तासत्ते ऽथ वेद्म्य् अहम्
Just as consciousness was conceived at first in its own existence, so it arises; it appears undivided like space, and then I know its being and non-being.
चित्खं खं जगदीहाः खं खम् अब्धिविबुधाचलाः । खाकारचिच्चमत्काररूपत्वान् नान्यद् अस्ति हि
Consciousness-space, space, the world, desires, space, oceans, gods, and mountains—all are of the nature of space and the marvel of consciousness; truly, there is nothing else.
यो यद्विलासस् तस्मात् स न कदाचन भिद्यते । अपि सावयवात् तत्त्वात् कैवानवयवे कथा
Whatever manifestation arises from something, it is never different from it; even if the essence has parts, what discussion is there regarding the partless?
चितेर् नित्यम् अचेत्यायाश् चिन् नास्त्य् अवितताकृतेः । यद् रूपं जगतो रूपं तत् तत्स्फुरणरूपिणः
Consciousness, which is ever untouched, has no form; whatever form appears in the world is merely a manifestation of its radiance.
मनो बुद्धिर् अहङ्कारो भूतानि गिरयो दिशः । इति पर्यायरचना चितस् तत्त्वाज् जगत्स्थितेः
Mind, intellect, ego, elements, mountains, directions—these are all alternate expressions; the world’s existence is rooted in the essence of consciousness.
चितश् चित्त्वं जगद् विद्धि नाजगच् चित्त्वम् अस्ति हि । अजगत्त्वाद् अचिच् चित् स्याद् भावाभेदाज् जगत् कुतः
Know that the world is the state of consciousness; there is no world without consciousness. If there were a world without consciousness, consciousness would be inert; but since there is no difference in existence, whence could the world arise?
चितेर् मरिचबीजस्य निजा यान्तश् चमत्कृतिः । सैवैषा जीवतन्मात्रमात्रं जगद् इति स्थिता
The wondrous play of consciousness, like the seed of a mirage, is itself established as the sole essence of the living being and the world.