गम्यो यस्य महादेशो यावत्सम्भवम् अक्षयः । अन्तस्स्थस् सर्वकर्तुश् च स कथं क्वेव गच्छति
When the vast region that is to be reached is inexhaustible and present as long as possible, and when it is within and the agent of all actions, how then does it go anywhere?
यथा देशान्तरप्राप्ते कुम्भे वक्त्रसुमुद्रिते । तदाकाशस्य गमनागमौ न स्तस् तथात्मनः
Just as, when a pot is moved to another place with its mouth sealed, the space inside does not move or change, so too is it with the self.
चितितास्थाणुते ऽस्यान्तर् यदा स्तो ऽनुभवात्मिके । चेतनश् च जडश् चैव तदासौ द्वयम् एव हि
When the awareness within abides in the experience-based self, then both consciousness and inertness are present; thus, it is indeed a duality.
यदा चेतनपाषाणसत्तैकात्मैव चिद्वपुः । तदा चेतन एवासौ पाषाण इव राक्षसि
When the form of consciousness is unified with the existence of sentience and stone, then it is consciousness alone, like a stone possessed by a demon.
परमे व्योम्न्य् अनाद्यन्ते चिन्मात्रपरमाणुना । विचित्रं त्रिजगच् चित्रं तेनेदम् अकृतं कृतम्
In the supreme space, without beginning or end, composed of the ultimate atom of pure consciousness, this marvelous triple world is made and unmade by that.
तत्संवित्त्या वह्निसत्ता तेनात्यक्तानलाकृतिः । सर्वगो ऽप्य् अदहन्न् एव स जगद्द्रव्यपाचकः
By that awareness, the existence of fire remains, and its fiery form is not abandoned; though it pervades all, it does not burn, yet it cooks the substances of the world.
अज्वलन् भासुराकारान् निर्मलाद् गगनाद् अपि । प्रज्वलंश् चेतनैकात्मा तस्माद् अग्निः प्रजायते
Without burning, and with a radiant form, even purer than the sky, when consciousness alone blazes forth, from that fire arises.
संवेदनाद् अनर्कादिः प्रधाने स प्रकाशकः । न नश्यत्य् आद्यभारूपो महाकल्पाम्बुदैर् अपि
From awareness arises the beginningless, supreme illuminator; its primordial nature does not perish, even through the great cycles of time.
अनेत्रलभ्यो ऽनुभवरूपो हृद्गृहदीपकः । सर्वसत्ताप्रदो ऽनन्तः प्रकाशस् स परस् स्मृतः
Not attainable by the eyes, it is of the nature of experience, the lamp within the heart’s abode; bestower of all existence, infinite, that light is called supreme.
प्रवर्तते ऽस्माद् आलोको मनष्षष्ठेन्द्रियातिगात् । येनान्तर् अपि वस्तूनां दृश्यादृश्यचमत्कृतिः
From it proceeds illumination, surpassing mind and the six senses, by which even the marvel of both visible and invisible things within is revealed.
लतागुल्माङ्कुरादीनाम् अनक्षाणां च सो ऽणुकः । उत्सेधवेदनाकारः प्रकाशो ऽनुभवात्मकः
In creepers, shrubs, sprouts, and in those without senses, it is subtle; its form is the awareness of elevation, and its light is of the nature of experience.
कालाकाशक्रियासत्तास्वभावानां स्ववेदनात् । स्वामी कर्ता पिता भोक्ता खात्मत्वाच् च न किञ्चन
By self-awareness of time, space, action, existence, and nature, it is master, agent, father, enjoyer; and, being of the nature of space, it is nothing else.
अणुत्वम् अजहत् सो ऽणुर् जगद्रत्नसमुद्गकः । मातृमानप्रमेयात्मा जगत् तत्रास्ति वेदने
Its subtlety remains unbroken; it is the tiny jewel-case of the world, whose essence is measure, measurer, and the measurable; the world exists there in awareness.
स एव सर्वजगति सर्वत्र कचति स्फुटम् । यदा जगत् समुद्गे ऽस्मिंस् तदासौ परमो मणिः
It alone shines clearly throughout all worlds; when the world is contained within it, then it is the supreme gem.
दुर्बोधत्वात् तमस् सो ऽणुश् चिन्मात्रत्वात् प्रकाशदृक् । सो ऽस्ति संवित्तिरूपत्वात् तदक्षातीतया त्व् असत्
Because it is difficult to comprehend, it is darkness; because it is pure consciousness, it is the seer of light; it exists as awareness, but, being beyond the senses, it is considered unreal.
दूरे ऽसौ नाक्षलभ्यत्वाच् चिद्रूपत्वाद् अदूरगः । सर्वसंवेदनाच् छैला असाव् एवाणुर् एव सन्
That mountain is distant, being unattainable by the senses; yet, as consciousness, it is not far. Because it is experienced by all, it is both the mountain and the atom.
तत् संवेदनमात्रं यत् तद् इदं भासते जगत् । न सत्यम् अस्ति शैलादि तेनाणाव् एव मेरुता
What appears as the world is merely pure awareness; thus, there is no reality in the mountain and the like, and the greatness of Meru exists only in the atom.
निमेषप्रतिभासो हि निमेष इति कथ्यते । कल्पैकप्रतिभासो हि कल्पशब्देन कथ्यते
The appearance of a moment is called a 'moment'; likewise, the appearance of an aeon is referred to by the word 'aeon'.
कल्पक्रियाविलासो हि निमेषे प्रतिभासते । बहुयोजनविस्तीर्णं मनसीव महापुरम्
The play of creation in an aeon appears within a moment, just as a vast city exists in the mind.
निमेषजठरे कल्पसंरम्भस् समुदेति हि । महानगरनिर्माणं मकुरे ऽन्तर् इवामले
Within the womb of a moment, the commencement of an aeon arises, like the construction of a great city within a spotless mirror.
निमेषकल्पशैलाब्धिपुरयोजनकोटयः । यत्राणाव् एव विद्यन्ते तत्र द्वैतैकते कुतः
Within the atom are found countless mountains, oceans, cities, aeons, and moments; where everything exists in the atom, how can there be duality or unity?
कृतवान् प्राग् इदम् अहम् इति बुद्धाव् उदेति हि । क्षणात् सत्यम् असत्यं च दृष्टान्तस्स्वप्नविभ्रमाः
The thought, 'I did this before,' arises in the mind; in an instant, truth and untruth appear, as in the confusion of a dream.
दुःखे कालस् सुदीर्घो हि सुखे लघुतरस् सदा । रात्रिर् द्वादशवर्षाणि हरिश्चन्द्रस्य चोदिता
In suffering, time seems very long; in happiness, it always feels lighter. For Hariśchandra, a single night was said to last twelve years.
निश्चयो य उदेत्य् अन्तस् सत्यो वासत्य एव वा । हेम्नीव कटकादित्वम् ऊर्मिस् सिन्धौ विराजते
Whatever conviction arises within—whether true or untrue—shines forth, like the form of a bracelet in gold, or a wave in the ocean.
न निमेषो ऽस्ति नो कल्पो नादूरं न च दूरता । चिदणुप्रतिभैवेवं स्थितानन्यान्यवस्तुवत्
There is no blinking, no measure of time, no nearness, nor remoteness; in the reflection of consciousness alone do these various things appear to stand.
प्रकाशतमसोर् दूरादूरयोः क्षणकल्पयोः । एकचित्कोशयोर् एवं न भेदो ऽस्ति मनाग् अपि
Just as there is no real difference between light and darkness, near and far, moment and age, or between two sheaths of consciousness, so too, there is not the slightest division.
प्रत्यक्षम् अक्षसारत्वाद् अप्रत्यक्षं ततो ऽतिगम् । दृश्यत्वेनैव चोदेति वित्वाद् द्रष्टैव सद्वपुः
What is directly perceived is so because of the senses; what is not directly perceived is beyond that. Yet, only the seer truly exists, for by the very fact of being seen, the seen arises.
यावत् कटकसंवित्तिस् तावन् नास्त्य् एव हेमता । यावच् च दृश्यतापत्तिस् तावन् नास्त्य् एव सा कला
As long as the awareness of the bracelet persists, there is no awareness of gold; and as long as the perception of the seen arises, that very art does not exist.
कटकत्वे क्षते दृश्ये सुवर्णत्वम् इवाततम् । केवलं निर्मलं बुद्धं ब्रह्मैव परिशिष्यते
When the bracelet-form is destroyed in perception, only the gold remains, spread out; in the same way, when all is cleared, pure awakened Brahman alone remains.
सर्वत्वाद् एष सद्रूपो दुर्लक्ष्यत्वाद् असद्वपुः । चेतनश् चेतनात्मत्वाच् चेत्यासम्भवतस् त्व् अचित्
Because it is all, it is called real; because it is hard to grasp, it is called unreal; being consciousness, it is conscious; and where cognition is impossible, it is called insentient.