अत्यन्तशुद्धचिन्मात्रे परिणामश् चिराय यः । तुर्यातीतं पदं यत् स्यात् तत्स्थो भूयो न शोचति
When one abides for a long time in the state of utterly pure consciousness, which is beyond the fourth, that person, established there, grieves no more.
तस्मिन् सर्वम् उदेतीदं तस्मिन्न् एव प्रलीयते । तत्रैव तनुते चेदं दृष्टौ मुक्तावली यथा
In that (pure consciousness), all this arises and into that alone it dissolves; it is there that this world unfolds, just as a string of pearls appears in a vision.
अरोधकत्वात् खं हेतुर् यथा वृक्षसमुन्नतेः । अकर्त्र्य् अपि तथा कर्त्री चेतनाच् चिज् जगत्स्थितेः
Just as space, by not obstructing, is the cause for a tree's growth, so too, though not acting, consciousness is the doer and the cause for the world's existence.
सन्निधानाद् यथा लोहः प्रतिबिम्बस्य हेतुताम् । यात्य् आदर्शस् तथैवायं चिन्मयो ऽप्य् अर्थवेदने
Just as iron, by its proximity, becomes the cause for a reflection in a mirror, so too, this consciousness becomes the means for perceiving objects.
बीजम् अङ्कुरपत्त्रादियुक्त्या यद्वत् फलं भवेत् । चिन्मात्रं चेत्यजीवादियुक्त्या तद्वन् मनो भवेत्
Just as a seed, through the process of sprout and leaves, yields fruit, so too, pure consciousness, through the process of objects, mind, and living beings, gives rise to the mind.
स्वतो बीजं फलाद्य् उज्झद् यथा बीजं पुनर् भवेत् । तथा चिच् चेत्यचित्तादि त्यक्त्वा स्वास्थ्येन तिष्ठति
Just as from itself a seed, after giving rise to fruit and so on, becomes a seed again, in the same way, when consciousness, objects of consciousness, and mind are abandoned, one abides in one's own natural state.
यद्य् अप्य् अबोधे बोधे च बीजान्तस् तरुबीजयोः । इव भेदो ऽस्ति न जगद्ब्रह्मणोर् अपि चित्तयोः
Although in ignorance and in knowledge there is a difference, like that between the seed within a tree and the seed itself, yet between the mind of the world and the mind of Brahman, there is no such distinction.
तथापि व्यज्यते बोधे सत्य् आत्मत्वम् अखण्डितम् । रूपश्रीर् इव दीपेन चिन्मात्रालोकम् एति यत्
Still, when knowledge arises, the undivided nature of the Self is revealed, just as the beauty of a form is manifest by a lamp, so does the light of pure consciousness appear.
यद् यन् निखन्यते भूमेर् यथा तत् तन् नभो भवेत् । या या विचार्यते ऽविद्या तथा सा सा परं भवेत्
Whatever is buried in the earth, that becomes space; in the same way, whichever ignorance is examined, that itself becomes the supreme.
स्फटिकान्तस् सन्निवेशस् स्वाणूनां वेदनाद् यथा । शुद्धो ऽपि भाति नानेव तथा ब्रह्मोदरं जगत्
Just as the arrangement of crystals appears as many due to the perception of their own particles, though pure, so too does the world appear manifold within the expanse of Brahman.
ब्रह्म सर्वं जगद् वस्तु पिण्ड एकम् अखण्डितम् । फलपत्त्रलतागुल्मपीठं बीजम् इव स्थितम्
Brahman is all; the world is one undivided mass, existing like a seed that contains fruit, leaves, creepers, bushes, and seats within itself.
अहो चित्रं जगद् इदम् असत् सद् इव भासते । अहो बृहद् अहो स्वच्छम् अहो स्फुटम् अहो तनु
Ah, how wondrous is this world, which appears unreal yet seems real; how vast, how clear, how distinct, how subtle!
ब्रह्मणि प्रतिभासात्मा तन्मात्रगणगोलकः । अवश्यायकणाभो ऽसौ यथा स्फुरति तच् छ्रुतम्
In Brahman, the essence of appearance is a sphere of the groups of subtle elements, and it shines forth, resembling a cluster of inevitable particles, as it is heard.
यथासौ याति वैमुख्यं यथा भवति चात्मभूः । यथा स्वभावसिद्धिर् वा तथा कथय मे प्रभो
O Lord, tell me how that one turns away, how the self is established, and how natural attainment arises.
अत्यन्तासम्भवद् रूपम् अनन्यत् स्वस्वभावतः । अत्यन्ताननुभूतं सत् स्वनुभूतम् इवाग्रतः
Its form is utterly impossible, not other than its own nature; though never at all experienced, it appears before one as if directly perceived.
हुल्लस् सभुल्लो घुल्लाङ्घ इति बालहृदि स्फुटम् । यथोदेति तथोदेति परे ब्रह्मणि जीवता
Just as in a child's heart, words like 'hullas', 'sabhullo', 'ghullāṅgha' arise clearly, so too does the living being arise in the supreme Brahman.
मानमेयात्मिकाशुद्धासत्यैव सत्यवत् स्थिता । भिन्नेव च न भिन्नास्माद् ब्रह्मणो बृंहणात्मिका
It abides as the unreal, pure, and measurable, yet appears as if real; though seemingly separate, it is not apart from Brahman, whose nature is expansion.
यथा ब्रह्म भवत्य् आशु जीवः कलनजीवितः । तथा जीवो भवत्य् आशु मनो मननवेदनम्
Just as the living being, whose life is imagination, quickly becomes Brahman, so too does the living being swiftly become mind, whose nature is thinking and knowing.
चित्तं तन्मात्रमननं पश्यत्य् आशु स्वरूपवत् । एष सङ्घो ऽनिललवप्रख्यस् स्फुरति खान्तरे
The mind, which is merely the act of thinking about subtle elements, quickly perceives itself as its own nature; this aggregate, resembling a puff of wind, flashes forth within space.
औच्छून्यम् एषो ऽनुभवत्य् अवश्यायकणोपमम् । संवेदनात्मकं कालकलितैकान्तम् आत्मनि
This experiences emptiness, like a particle of necessity; its essence is awareness, and, marked by time, it is established in the self.
अहं किम् इति शब्दार्थवेदनाम् सो ऽङ्गसंविदम् । संविदन् वस्तुशब्दार्थं जीवः पश्यति सार्थकम्
The living being perceives the meaning of words such as 'Who am I?', and the awareness of limbs; awareness perceives the true meaning of objects and words.
तादृक्संवेदनस् सो ऽथ रसशब्दार्थवेदनम् । भाविजिह्वार्थनाम्नैकदेशे ऽनुभवति क्षणात्
Then, with such awareness, he perceives taste, sound, and meaning, experiencing them for a moment in the region named after the tongue of feeling.
तादृक्संवेदनाज् जीवश् शब्दार्थोन्मुखतां गतः । भविष्यन्नेत्रनाम्नैकदेशे भवति भासनम्
From such awareness, the living being becomes inclined toward the meaning of sound, and illumination arises in the region named after the future eye.
तादृक्संवेदनस् सो ऽथ घ्राणं तद्वृत्तिवेदनात् । स्थितो यस्मिन् भविष्यन्ती तावद् दृष्ट्यादितत्स्थितिः
Then, with such awareness, he perceives the function of the nose; wherever he is established, the state of sight and so forth remains there.
एवम्प्रायस् स जीवात्मा काकतालीयवच् छनैः । विशिष्टसन्निवेशत्वं भावितं पश्यति स्वतः
In this way, the embodied soul, like the chance meeting of crow and palm, gradually perceives the distinctive arrangement arising within himself.
स तस्य सन्निवेशस्य त्व् असतो ऽपि सतस् सतः । शब्दभावैकदेशत्वं श्रवणार्थेन विन्दति
He recognizes, through hearing, the partial presence of sound in the arrangement, whether it is real or unreal, existent or non-existent.
स्पर्शभावैकदेशत्वं त्वक्छब्दार्थेन विन्दति । रसभावैकदेशत्वं जिह्वार्थाकृति पश्यति
He recognizes the partial presence of touch through the meaning of skin and sound, and perceives the partial presence of taste through the form of the tongue's object.
रूपभावैकदेशत्वं नेत्रार्थाकृति पश्यति । गन्धभावैकदेशत्वं नासिकात्वेन पश्यति
He perceives the partial presence of form through the shape of the eye's object, and the partial presence of smell through the nature of the nose.
एवम्भावमयैतत्ता प्रकटीकरणक्षमम् । भविष्यद् इन्द्रियाख्यं सा रन्ध्रं पश्यति देहके
Thus, this state composed of such qualities is capable of manifestation; he perceives that opening in the body called the future sense organ.
इत्य् एवम् आदिजीवस्य राघवाद्यतनस्य च । उदेति प्रतिभासात्मा देह एवातिवाहिकः
In this way, O Raghava, for the primal living being and for the present one as well, the apparent self, which is the transmigrating principle, arises only in the body.