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.
बीजस्यान्तस्स्थवृक्षस्य व्योमाद्वैता स्थितिर् यथा । ब्रह्मणो ऽन्तस्स्थजगतो व्योमाक्षुब्धा स्थितिस् तथा
As the tree within the seed abides in the undivided space, so the worlds within Brahman remain unmoved in the space-like stillness.
शान्तं समस्तम् अजम् एकम् अनादिमध्यं नेहास्ति काचन कला कलनाः कथञ्चित् । निर्द्वन्द्वशान्तम् अतिरेकम् अनेकम् अच्छम् आभासरूपम् अलम् एकविकासम् आस्स्व
Peaceful, whole, unborn, one, without beginning or middle—here, no aspect or calculation exists at all; utterly tranquil, beyond duality, extraordinary, manifold, pure, appearing as mere semblance, fully blossomed—abide in this.
अहो नु परमार्थोक्तिः पावनी तव मन्त्रिणः । राजा राजीवपत्त्राक्ष इदानीम् एष भाषताम्
Ah, indeed, your minister’s words of ultimate truth are purifying; now let the lotus-eyed king speak.
एषो ऽणुवेदनाद् वायुर् वायुश् च भ्रान्तिदृष्टितः । ततो न किञ्चिद् वाय्वादि केवलं शुद्धचेतनम्
From the perception of the atom arises wind, and wind is seen through delusion; thus, nothing remains of wind or anything else—only pure consciousness.
शब्दसंवेदनाच् छब्दश् शब्दश् च भ्रान्तिदर्शनम् । ततो ऽत्र शब्दशब्दार्थदृष्टिर् दूरतरं गता
From the perception of sound arises sound, and sound is seen through delusion; thus, the notion of sound and its meaning has gone far away.
सो ऽणुस् सर्वं नकिञ्चिच् च सो ऽहं नाहं स एव च । सर्वशक्त्यात्मनो ऽस्यैव प्रतिभैवात्र कारणम्
That atom is everything and nothing; I am that, and not that, and only that; the cause here is simply the radiance of the all-powerful Self.
आत्मा यत्नशतैः प्राप्यो लब्धे ऽस्मिन् न च किञ्चन । लब्धं भवति तच् चैतत् परमं नाम किञ्चन
The Self is attained through hundreds of efforts, yet when found, nothing is gained; what is found is simply this, called the supreme nothing.
तावज् जन्मवसन्तेषु संसृतिव्रततिश् चिरम् । विकसत्य् उदितो यावन् न बोधो मूलकाषकृत्
So long as the root-cutting awakening has not arisen, the cycle of transmigration continues to unfold for a long time through the many springs of birth.
अणुनानेन रूपं स्वं दृश्यताम् इव गच्छता । तापेनाम्बु धियैवेव स्वस्थेनैवापहारितम्
As this subtle entity, appearing as its own form, seems to move about, its true nature is absorbed by the mind itself, just as water is by heat, while remaining unchanged.
अनेन संविदं नाना मेरुस् त्रिभुवनं तृणम् । वमित्वा बहिर् अन्तस्स्थं मायात्मकम् अवेक्ष्यते
By this consciousness, having expelled outwardly all things—Mount Meru, the three worlds, and even blades of grass—it perceives within itself only the essence of illusion.