स्वयं विलक्षणस्पन्दश् चिद्वायुर् अजडात्मकः । स्वयं विचित्रवलनं चिद्वारि न निखातगम्
Spontaneously, the unique vibration of consciousness arises, the wind of consciousness, whose nature is not inert; spontaneously, the diverse movement of consciousness flows, the water of consciousness, not confined to any channel.
स्वयं विचित्रधातूच्चैश् चिच्छृङ्गम् अपनिर्मितम् । स्वयं चित्ररसोल्लासा चिज्ज्योत्स्ना सततोदिता
Spontaneously, the wondrous peak of consciousness rises high, not constructed; spontaneously, the delightful radiance of consciousness shines forth, ever manifest.
स्वयं सदैव प्रकटश् चिदालोको ऽमलात्मकः । स्वयम् अस्तङ्गतेवाज्ञे ज्ञे ज्ञानाद् उदिता चितिः
The light of consciousness, ever self-revealed and pure in nature, arises on its own in the knower from knowledge, and seems to set in ignorance.
स्वयं जडेषु जाड्येन पदं सौषुप्तम् आगता । स्वयं स्पन्दि तथास्पन्दि चित्त्वाच् चितिमहानभः
By its own inertia, it attains the state of deep sleep among inert things; by its own vibration or stillness, the vast sky of consciousness becomes mind or remains as pure awareness.
चित्प्रकाशप्रकाशो हि जगद् अस्ति च नास्ति च । चिदाकाशैकशून्यत्वं जगद् अस्ति च नास्ति च
The illumination of consciousness is the light by which the world both exists and does not exist; the world is, and is not, being but the one emptiness of the space of consciousness.
चिदालोकमहारूपं जगद् अस्ति च नास्ति च । चिन्मारुतघनस्पन्दो जगद् अस्ति न चास्ति च
The world, as the great form of the light of consciousness, both exists and does not exist; as the vibration of the dense wind of consciousness, the world is and yet is not.
चिद्घनध्वान्तकृष्णत्वं जगद् अस्ति च नास्ति च । चिदर्कालोकदिवसो जगद् अस्ति न चास्ति च
The world, as the blackness of the dense darkness of consciousness, exists and does not exist; as the daylight of the sun of consciousness, the world is and is not.
चित्कज्जलरजश्शैलपरमाणुर् जगद्भ्रमः । चिदग्न्यौष्ण्यं जगल्लेखा जगच् चिच्छङ्खशुक्लता
The dust of consciousness is the illusion of the world as mountain or atom; the heat of the fire of consciousness is the world's radiance; the whiteness of the conch of consciousness is the world's brightness.
जगच् चिच्छैलजठरं चिज्जलद्रवता जगत् । जगच् चिदिक्षुमाधुर्यं चित्क्षीरस्निग्धता जगत्
The world is the belly of the mountain of consciousness; the liquidity of water is the world in consciousness; the sweetness of sugarcane is the world in consciousness; the smoothness of milk is the world in consciousness.
जगच् चिद्धिमशीतत्वं चिज्ज्वालाज्वलनं जगत् । जगच् चित्सर्पिषि स्नेहो वीचिश् चित्सरितो जगत्
The coldness of snow is the world in consciousness; the blazing of flame is the world in consciousness; the oiliness of ghee is the world in consciousness; the wave is the world in the river of consciousness.
जगच् चित्क्षौद्रमाधुर्यं जगच् चित्कनकाङ्गदम् । जगच् चित्पुष्पसौगन्ध्यं चिल्लताग्रफलं जगत्
The world is the sweetness of consciousness-honey; the world is the golden ornament of consciousness; the world is the fragrance of the flower of consciousness; the world is the fruit on the vine of consciousness.
चित्सत्तैव जगत्सत्ता जगत्सत्तैव चिद्वपुः । अत्र भेदविकारादि न खे मलम् इव स्थितम्
The very existence of consciousness is the existence of the world; the existence of the world is the very form of consciousness. Here, difference and change do not remain, just as impurity does not remain in space.
इतीदं सन्मयत्वेन सद् असद् भुवनत्रयम् । अविकल्प्यतदात्मत्वात् सत्तासत्ते तद् एव वा
Thus, by the reality of Being, the three worlds—real and unreal—are indistinguishable, for their very essence is non-different; therefore, existence and non-existence are that alone.
अवयवावयविताशब्दार्थौ शशशृङ्गवत् । अनुभूत्यपलापाय कल्पितौ यैर् धिग् अस्तु तान्
The meanings of the words 'part' and 'whole' are like the horns of a rabbit—imagined by those who wish to deny direct experience; let reproach fall upon them.
न विद्यते जगद् यत्र साद्रिद्यूर्वीनदीश्वरम् । चिदेकत्वात् प्रसङ्गस् स्यात् कस् तत्रेतरविभ्रमे
Where the world does not exist—with its mountains, earth, rivers, and lords—because only consciousness is one, how could confusion between this and that arise?
शिलाहृदयपीनापि स्वाकाशविशदैव चित् । धत्ते ऽन्तर् अखिलं शान्तं सन्निवेशं यथा शिला
Even if consciousness is dense as a stone's heart, it remains clear in its own space, and within it holds all tranquil arrangements, just as a stone does.
पदार्थनिकराकाशे त्वम् आकाशलवोपमः । त्वत्तामत्तात्मतातत्तासत्तोल्लेखा न सन्ति ते
In the expanse of objects, you are like a particle of space; for you, there are no notions such as 'you', 'that', 'me', 'self', 'being', or 'non-being'.
पल्लवान्तरलेखौघसन्निवेशवद् आततम् । अन्यानन्यात्मकम् इदं धत्ते ऽन्तश् चित् स्वभावतः
Like the arrangement of many lines within a leaf, this consciousness, by its own nature, holds within itself both the distinct and the non-distinct.
समस्तकारणौघानां कारणादिपितामहम् । स्वभावतो ऽकारणात्म चित्त्वं विद्ध्य् अनुभूतितः
Know, through direct experience, that consciousness is the root cause of all clusters of causes, the progenitor even of the Creator, and by its own nature is causeless.
न चासत्त्वम् अचेत्यायाश् चितो वाचापि सिध्यति । यद् अस्ति तद् उदेतीति दृष्टं बीजाद् इवाङ्कुरम्
And the non-existence of this consciousness, which is not an object, cannot be established even in speech; for whatever exists is seen to arise, like a sprout from a seed.
गगनम् इव सुशून्यभेदम् अस्ति त्रिभुवनम् अङ्ग महाचितो ऽन्तर् अस्याः । परमपदमयं समस्तदृश्यं त्व् इदम् इति निश्चयवान् भवानुभूतेः
Just as the three worlds exist within space, undivided and perfectly empty, so within the great consciousness, all that is seen is truly the supreme state—be firm in this realization born of direct experience.
इत्य् उक्तवत्य् अथ मुनौ दिवसो जगाम सायन्तनाय विधये ऽस्तम् इनो जगाम । स्नातुं सभा कृतनमस्करणा जगाम श्यामाक्षये रविकरैश् च सहाजगाम
When the sage had spoken thus, the day moved towards evening, the sun set, and the assembly, having offered their salutations, departed to bathe as the rays of the sun faded into dusk.
जगद् आकाशम् एवेदं यथा हि व्योम्नि मौक्तिकम् । विमले भाति खात्मैव जगच् चिद्गगने तथा
This world is only space, just as a pearl appears in the sky; in the pure expanse of consciousness, the world shines forth in the same way.
अनुत्कीर्णैव भातीव त्रिजगत्सालभञ्जिका । चित्स्तम्भे न च सोत्कीर्णा न चोत्कर्तात्र विद्यते
Just as a celestial maiden carved on a pillar seems to stand out but is not truly separate, so too, in the pillar of consciousness, there is neither carving nor carver to be found.
समुद्रे ऽन्तर् जलास्पन्दास् स्वभावाद् अच्युता अपि । विदि वेद्या भवन्तीव परे दृश्यविदस् तथा
Just as the ripples within the ocean, though unshaken in their essence, appear to arise naturally, so too, the knowable and the knower seem to appear in the supreme, though they are not truly separate.
जलान्तर्गतसूर्याभाजालकारचनान्य् अपि । जगद्भानं प्रति स्थूलान्य् अणुं प्रति यथाचलाः
Even the patterns of sunlight seen within water, though appearing substantial to the world, are insubstantial to the atom—so too is the world’s appearance.
जगद्भानम् अभानाभं ब्रह्मणो ऽव्यतिरेकतः । जलसूर्यांशुजालं तु व्यतिरेकानुभूतिदम्
The appearance of the world, which is neither manifest nor unmanifest, is not separate from Brahman; it is like the network of sunlight on water, which is perceived as distinct.
अनुभूतान्य् अपीमानि जगति व्योमरूपिणि । पृथ्व्यादीनि न सन्त्य् एव स्वप्नसङ्कल्पयोर् इव
Even though earth and the other elements seem to be experienced in this world, which is of the nature of space, they do not truly exist—just as in dream or imagination.
पिण्डग्रहे सद् इत्य् अस्मिन् विज्ञानाकाशरूपिणि । मरुनद्यां जलम् इव न सम्भवति कुत्रचित्
In this space-like consciousness, which appears as the grasping of objects as real, nothing actually arises—just as water does not exist in a mirage river.
जगत्य् अपिण्डग्राहे ऽस्मिन् गन्धर्वनगरोपमे । मरौ सरिद् इवाभाति दृश्यता भ्रान्तिरूपिणी
In this world, where there is no grasping of objects, which is like a city of the Gandharvas, the appearance of things is like a river in the desert—an illusion that seems visible.