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.
चिच्चमत्कारमात्रात्मन्य् अस्मिंस् तत्प्रतिभात्मनि । जगत्य् अनिलवृक्षाभे चिच्चेत्यकलने कुतः
In this very self, whose nature is pure wonder of consciousness, in which that appears as the reflection, how can there be measurement of the world, like wind or trees, in the play of consciousness and its objects?
यथा तपस्य् अपीनस्य भासनं मृगतृष्णिका । एकं पीवरम् अद्वैतं तथा चिद्भासनं जगत्
Just as the appearance of water in a mirage is not real water, so too this world, which appears as a single, full reality, is but the shining forth of consciousness, nondual in nature.
अर्कांशुसूक्ष्मतरभानिर्माणं यद् अनामयम् । अस्तितानास्तिते तत्र कुड्यादेर् इव कैव धीः
That which is fashioned by rays subtler than sunlight, untouched by affliction, exists or does not exist—what discernment can there be of a wall or the like in that?
मायापांसुकणाङ्के खे यथा कचति काञ्चनम् । तथा जगद् इदं भाति चिच्चेत्यकलने कुतः
Just as gold seems to shine in the sky due to the dust of illusion, so too does this world appear—when consciousness and its objects are not distinguished, whence could it arise?
स्वप्नगन्धर्वसङ्कल्पनगरे कुड्यवेदनम् । न सन् नासद् यथा तद्वद् विद्धि दीर्घभ्रमं जगत्
As the experience of a wall in a city imagined in dream or fantasy is neither real nor unreal, so too, know this world to be a long-standing delusion.
तथा चैवंविधन्यायभावनाभ्यासनिर्मलाः । कुड्याकाशेन निर्यान्ति यथाभूतार्थदर्शिनः
Thus, those whose minds are purified by repeated contemplation of such reasoning come to see things as they truly are, passing beyond the wall-space as it were.
न कुड्याकाशयोर् भेदो दृढसंवेदनाद् ऋते । आ ब्रह्मजीवकलनाद् यद् रूढं रूढम् एव तत्
There is no difference between the space within a wall and space itself, except by firm conviction; whatever distinction is established, from Brahma down to a living being, remains merely so.
प्रतिभासामलाकाशे खत्वकुड्यत्वशून्यताः । प्रकचन्ति घनीभावात् प्रभापिण्ड इव प्रभाः
In the space of pure appearance, the notions of bed, wall, and emptiness manifest due to condensation, just as rays of light appear as solid beams.
पृथक्ता प्रतिभासस्य स्वचमत्कारयोगतः । सर्वात्मिका हि प्रतिभा परा वृक्षात्मबीजवत्
The apparent separateness of appearances arises from their own wondrous power; for supreme appearance is all-pervading, like the seed within the essence of a tree.
बीजम् अन्तस्स्थवृक्षत्वं नानानाना यथैकदृक् । तथासङ्ख्यं जगद् ब्रह्म शान्तम् आकाशकोशवत्
Just as the seed contains the tree within, and though the forms are many, the vision is one, so too the countless worlds rest in Brahman, peaceful, like the space within a vessel.