सन्निवेशो यथाङ्गानाम् अङ्गिनो ऽनन्यद् आत्मनः । जगद् एवम् अनङ्गस्य खात्मनः खात्म ब्रह्मणः
Just as the arrangement of limbs is not different from the body itself, so too is the world not different from the formless, space-like Self, the space-like Brahman.
यादृग् एकनरस्वप्नयुद्धम् अन्यनरं प्रति । तादृशं सदसद्रूपं खात्मेदं व्योमगं जगत्
Just as a single man in a dream fights with another man, so too is this world, having the nature of existence and non-existence, belonging to the space-like Self, pervading space.
महाकल्पान्तसर्गादौ चित्स्वभाव इदं वपुः । कारणत्वं मिथः पश्चाद् असद् वेत्ति न वास्तवम्
At the beginning and end of great cycles, this form, whose nature is consciousness, arises; later, through mutual causation, it is known as unreal, not truly existent.
मुक्ते ऽस्मिन् ब्रह्मणि यदि ब्रह्मान्यस् स्मृतिजो भवेत् । तत्स्मृतिर् ज्ञप्तिजे सर्गे स्थितेव ज्ञप्तिमात्रतः
If, in this liberated Brahman, another Brahman were to arise from memory, then that memory, being of the nature of cognition, would appear as creation, though it is only pure cognition.
पौराणां मन्त्रिमुख्यानां विदूरथकुलक्रमः । समम् एव कथं तत्र सर्वेषां प्रतिभासितः
How did the lineage of Viduratha appear equally to all the chief ministers of the ancient times?
चितस् समनुवर्तन्ते मुख्यायास् सर्वसंविदः । यथा विपुलवात्यायास् सामान्या वातलेखिकाः
All the principal cognitions follow the chief mind, just as common gusts of wind follow a great storm.
परस्परानुभावेन तथारूपेण संविदः । कचितास् ताः प्रजापालप्रजावास्तव्यमन्त्रिणाम्
Through mutual experience, those cognitions take on a similar form among the rulers, subjects, and ministers of a kingdom.
एवंरूपात् कुलाज् जातो राजास्माकम् अयं त्व् असौ । कचिता इति वास्तव्यविदो वैदूरथे पुरे
Thus, those who know the reality in Viduratha's city say, 'This is our king, born from such a lineage,' or something similar.
कचने चित्स्वभावस्य न च कारणमार्गणम् । युक्तं महामणेर् भासाम् इवान्यत् स्वस्वभावतः
In the nature of consciousness, there is no need to seek a cause, just as the radiance of a great jewel arises naturally from its own nature.
अहम् एव कुलाचारो राजास्या भुव इत्य् अपि । विदूरथविदो रत्नाद् उदिता प्रतिभाप्रभा
Even the customs of the lineage and the kingship of this land are but the radiance of insight arising from the jewel of Viduratha's knowledge.
यावन्तो जन्तवो यस्मिन् ये ये सर्गे यदा यदा । ते सर्वगत्वाच् चिद्धातोर् अन्योऽन्यादर्शतां गताः
As many beings as there are, in whatever creation, at whatever time, all attain mutual recognition due to the all-pervading nature of consciousness.
तीव्रवेगवती या स्यात् तत्र संविद् अकल्पिता । सैवायाति परं स्थैर्यं सामोक्षत्वैकरूपिणी
That awareness which is unconstructed and of intense, swift momentum—only that attains supreme steadiness, being of the single nature of liberation.
बलवद्विद्विलासानाम् अनुवृत्त्या परस्परम् । स्वभावाः प्रतिबिम्बन्ति चिदादर्शस्वभावतः
Through the mutual succession of powerful displays, natures reflect one another, just as consciousness, by its own nature, is like a mirror.
तत्रातियत्ना जयति सान्यास् संविद आत्मसात् । कुर्वती सरिद् अम्भोधिगामिनीस् सरितो यथा
There, the one who prevails is that awareness which, by utmost effort, assimilates all others—just as a river draws other streams into itself on its way to the ocean.
ये समास् त्व् अत्र ते तावद् यतन्ते चित्स्वभावतः । यावद् एको जयेत् तत्र द्वितीयस् सन्निमज्जति
Here, as long as these aggregates strive by the nature of consciousness, one ultimately prevails, while the other is submerged.
जायमानेषु नश्यत्सु वर्तमानेषु भूरिशः । एवं सर्गसहस्रेषु परमाणुकणं प्रति
In the arising and perishing of countless worlds, at every instant, in every atom, this occurs repeatedly.
न किञ्चित् केनचिद् व्याप्तं न च किञ्चित् क्वचित् स्थितम् । चिदाकाशम् अजं शान्तम् एतत् सर्वम् अभित्तिमत्
Nothing is pervaded by anything, nor does anything abide anywhere; all this is consciousness-space, unborn, peaceful, and undivided.
अयम् आभासते स्वप्नो निर्निद्रो द्रष्टृवर्जितः । अवश्यम्भावबोधश् च सो ऽनुभूतो ऽप्य् असन्मयः
This dream appears without sleep and without a perceiver; its certainty of existence is known, yet, though experienced, it is made of non-being.
पुष्पपत्त्रफलांशात्मा यथैकस् स्वास्थितो द्रुमः । अनन्तसर्वशक्त्यात्मा चैक एव तथा विभुः
Just as a single tree, resting in itself, is the source of flowers, leaves, fruits, and branches, so too the infinite, all-powerful One alone exists.
मातृमेयप्रमाणादिमयात्मकम् अजं पदम् । बुद्धं विस्मृतिम् आयाति न कदाचन कस्यचित्
The unborn state, whose nature is composed of measure, knower, and known, never falls into forgetfulness of awakened awareness, at any time, for anyone.
शून्योदयास्तमयवस्तु तमःप्रकाशदिक्कालरूप्य् अपि सद् एकम् अनादिशुद्धम् । आद्यन्तमध्यरहितं स्थितम् अच्छम् अम्बुसोम्यत्ववीचिवलनाढ्यम् इवैकम् एव
That one reality, pure from beginningless time, is devoid of rise and setting, darkness and light, direction and time; it remains clear, without beginning, middle, or end, like water—single, unmoving, and free from waves of softness or agitation.
अहं त्वम् इत्यादि जगत्स्वरूपा विशुद्धबोधैकविभा विभाति । आकाशकोशे निजशून्यतैव द्वैतैक्यसङ्कल्पविकल्पनाः क्व
The essential nature of the world, as 'I', 'you', and so on, shines forth as the single radiance of pure awareness; in the space of consciousness, its own emptiness alone exists—where then are the notions of duality, unity, or any conceptual distinctions?
अहं जगद् इति भ्रान्तिः परस्मात् कारणं विना । यथोदेति तथा ब्रह्मन् भूयः काथय साधु मे
This delusion, 'I am the world,' arises without any external cause; O Brahman, kindly tell me again, how does it come about?
समस्तास् समम् एवान्तस् संविदो विन्दते यतः । सर्वथा सर्वदा सर्वं सर्वात्मैकम् अजस् ततः
Because all experiences are found equally within, always and in every way, therefore the unborn one is all, the one self of all.
सर्वादिशब्दार्थकला ब्रह्मैवैताः पृथङ् न तु । सर्वार्थशब्दादिकलारूपम् आसां न विद्यते
All the powers signified by words like 'all' and 'beginning' are only Brahman, not separate; their forms as the meanings of words like 'all' do not exist apart from That.
कटकत्वं पृथग् घेम्नस् तरङ्गत्वं पृथग् जलात् । यथा न सम्भवत्य् एवं न जगत् पृथग् ईश्वरात्
Just as braceletness is not separate from gold, nor waveness from water, so too the world does not exist apart from the Lord.
ईश एव जगद्रूपं जगद्रूपं तु नेश्वरः । हेमैव कटकादित्वं कटकत्वं तु हेम नो
The Lord alone is the form of the world, but the world-form is not the Lord; gold alone is braceletness, but braceletness is not gold.
यथावयविनो रूपम् अनेकावयवात्मकम् । तथानवयवायास् तु चित्त्वं सर्वात्मकं चितः
Just as the form of a composite object consists of many parts, so too, consciousness—though without parts—is the essence of all.
यत् तुल्यकालम् अखिलं तन्मात्रावेदनं परे । अन्तस्स्थं तद् इदं भाति जगद् इत्य् अहम् इत्य् अपि
That which, at the same time, is the awareness of all subtle elements within the Supreme, appears internally as this world and as the sense of 'I'.
लेखौघानां यथा भेदी सन्निवेशश् शिलोदरे । तथानन्यज् जगद् अहं चेत्य् अन्तश् चिद्घने घनम्
Just as the arrangement of many lines within a stone creates distinctions, so too, within the solid mass of consciousness, the world and the sense of 'I' appear as if separate, though they are not.