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.
चित्त्वात् स्वशक्तिकचनं यद् अहम्भावनं चितेः । जीवस् स्पन्दात्मकर्मात्मा भविष्यदभिधो ह्य् असौ
From the state of consciousness arises its own power, which is the sense of 'I'; this is called the living being, whose nature is vibration and action, and who will be known as such.
यच् चिच् चित्त्वेन कलनं स्वसम्पाद्याभिधार्थदिक् । व्यवच्छेदविकारैस् तद् भिद्यते ऽतो न विद्यते
Whatever is conceived as consciousness, as the mind, with its own produced names and meanings, is divided by distinctions and modifications; therefore, it is not truly existent.
चित्स्पन्दरूपिणोर् अस्ति न भेदः कर्तृकर्मणोः । स्पन्दमात्रं भवेत् कर्म स एव पुरुषस् स्मृतः
There is no separation between the agent and the action in the form of the vibration of consciousness; action is nothing but vibration, and that alone is remembered as the person.
जीवश् चित्त्वे परिस्पन्दः पुंसां चित्तं स एव च । मनस् त्व् इन्द्रियरूपं सन् नानानानैव गच्छति
The living being is the vibration within consciousness; that itself is the mind of people. The mind, being of the nature of the senses, moves in many ways.
शान्ताशेषविशेषं हि चित्प्रकाशच्छटा जगत् । कार्यकारणतादित्वं तस्माद् अन्यन् न विद्यते
Indeed, the radiance of consciousness, which is tranquil and devoid of distinctions, is the world; apart from this, there is nothing else such as cause and effect.
अच्छेद्यो ऽहम् अदाह्यो ऽहम् अक्लेद्यो ऽशोष्य एव च । नित्यस् सततगस् स्थाणुर् अचलो ऽहम् इति स्थितम्
I am unbreakable, I am unburnable, I am not subject to wetting nor drying; I am eternal, ever-present, steadfast, unmoving—this is established.
विवदन्ते यथा ह्य् अत्र विवदन्तु तथा भ्रमैः । भ्रमन्तो न वयं त्व् एते जाता विगतविभ्रमाः
Just as people argue here, let them argue as they wish in their delusions; we do not wander thus, but those who are free from confusion have arisen.
दृश्ये मूर्ते ऽज्ञसंरूढे विकारादि पृथग् भवेत् । नामूर्ते तज्ज्ञकचिते चित्खे सदसदात्मनि
In what is seen and has form, when ignorance is entrenched, distinctions such as transformation arise; but in the formless, in the consciousness that knows that, in the space of consciousness, in the essence of existence and non-existence, they do not.
चित्तरुश् चेत्यरसतश् शक्तीः कालादिनामिकाः । तनोत्य् आकाशविशदाश् चिन्मधुश्रीस् स्वमञ्जरीः
The rays of consciousness, through the flavor of objects, produce powers named time and so forth; the pure sky of consciousness, the honey of consciousness, brings forth its own blossoms.
स्वयं विचित्रं स्फुरति चित्कर्मुकम् अनाहतम् । स्वयं विचित्रं कचति चिद्रत्नम् अपकारणम्
Spontaneously, the wondrous bow of consciousness shines, unstruck; spontaneously, the marvelous gem of consciousness acts, without any cause.