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.
चिदणोर् अन्तरे यद् यद् अस्ति तद् दृश्यते बहिः । सङ्कल्पेष्टालिङ्गनादि दृष्टान्तो ऽत्र हि रागिणः
Whatever exists within the atom of consciousness is seen outside; the example here for the passionate is the experience of embracing a desired object in imagination.
आदिसर्गे सर्वशक्तिश् चिद् यथा चोदितात्मना । तथाशु पश्यत्य् अखिलं सङ्कल्पमतिवत् स्वतः
Just as, at the beginning of creation, consciousness endowed with all powers swiftly perceives everything by its own will, so too does it surpass all imagination.
अभिजाताशयस्यान्तर् यद् यथा प्रतिभासते । तत् तथा पश्यतीवासौ दृष्टान्तो ऽत्र शिशोर् मनः
Whatever appears within the mind of one whose disposition is noble, that he seems to see; the example here is the mind of a child.
परमाणुत एवापि चिन्मात्रेणामुनाणुना । परिसूक्ष्मतमेनैव विश्वग् विश्वं प्रपूरितम्
Even in the subtlest atom, by this pure consciousness, the entire universe is thoroughly pervaded in the most minute way.
अणुर् एव न मात्य् एष योजनानां शतेष्व् अपि । सर्वगत्वाद् अनाद्यन्तरूपत्वाद् वेदनाकृतिः
This atom does not perish, even across hundreds of leagues, for it is all-pervading, without beginning or end, and is known only as the form of awareness.
यथा धूर्तेन शिड्गेन पुंसा बालः प्रनाट्यते । सभ्रूविकारनयननिरीक्षणविचेष्टितैः
Just as a child is manipulated by a cunning trickster through gestures, glances, and movements of the eyebrows and eyes,
चिदालोकेन शुद्धेन सपर्वततृणं जगत् । नाट्यते ऽविरतं तद्वद् विवृत्याभिनयं सदा
so too, by the pure light of consciousness, the entire world with its mountains and grasses is ceaselessly made to dance, always displaying its play of appearances.
तेनैवानन्तरूपत्वाद् अणुना वाससा यथा । संविदन्तर् भवेद् बाह्ये कृत्वा मेर्वादि वेष्टितम्
Because of its all-pervading nature, just as a subtle fragrance pervades a garment, so does consciousness exist within and without, enveloping even Mount Meru and beyond.
दिक्कालाद्यनवच्छिन्नरूपत्वान् मेरुतो बृहत् । वालाग्रशतभागात्माप्य् एष सूक्ष्मः परो ऽणुकः
Because it is not limited by direction, time, or anything else, though greater than Meru, it is also the subtlest, finer than a hundredth part of a hair’s tip.
शुद्धसंवेदनाकाशरूपस्य परमाणुना । शोभते न हि साम्योक्तिर् मेरुसर्षपयोर् इव
For that ultimate atom, whose nature is pure awareness and space, any comparison is inadequate—just as one cannot compare Mount Meru and a mustard seed.
मायाकलापराणुत्वं निर्माया परमात्मता । हेम्नीव कटकत्वेन नातो ऽत्र समता भवेत्
The minuteness of illusion is due to its magical nature, while the Supreme Self is beyond illusion; just as a bracelet is not equal to gold itself, so there can be no equivalence here.
प्रकटो ऽनेन दीपेन प्रकाशो ऽनुभवात्मना । स्वसत्तानाशपूर्वो हि विनानेन भवेत् तु सः
By this lamp, which is manifest as the light of experience, all illumination appears; without it, that illumination would not exist, for it precedes the very existence of things.
यदि सूर्यादिकं सर्वं जगद् एकजडं भवेत् । ततः किम् आत्मा किं रूपं प्रकाशस् स्यात् क्व वाथ किम्
If everything, including the sun and the rest, were entirely inert, then what would the Self be, what form would light take, and where or what could it be?
शुद्धचिन्मात्रसत्त्वं यत् स्वतस् स्वात्मनि संस्थितम् । तद् एतद् अणुना तेजो दृष्टं बहिर् इव स्थितम्
That pure essence of consciousness, which abides naturally within itself, is perceived outwardly as a subtle radiance, as if it were situated outside.
तेजांस्य् अर्केन्दुवह्नीनाम् अभिन्नानि तमोघनात् । एतावान् अत्र भेदो ऽस्ति यद् वर्णे शौक्ल्यकृष्णते
The radiances of the sun, moon, and fire are not different from each other except due to the mass of darkness; the only distinction here is in their color, whether white or black.
यादृक् कज्जलनीहारमेघनीहारयोर् भवेत् । तादृक् प्रकाशतमसोर् भेदश् चेति तयोस् स्थितः
Just as there is a difference between the smoke of lamp-black and the smoke of clouds, so too is the distinction between light and darkness established in them.
जडयोर् उपलम्भाय चिदादित्यः किलैतयोः । यदा तपति तेनैते लब्धसत्तैकतां गते
For the perception of inert things, the sun of consciousness shines upon both; when it does so, they attain a unified existence.
तपत्य् एकश् चिदादित्यो रात्रिन्दिवम् अतन्द्रितः । अन्तर् बहिश् शिलाद्यन्तर् अप्य् अनस्तमयोदयः
The sun of consciousness shines tirelessly day and night, both within and without, even inside stones and other objects, never setting nor rising.
त्रिलोकी भाति तेनेयं जीवस्य प्रथितात्मनः । नानोपलम्भभाण्डाढ्या कुटी कठिनकोटरा
By that, this threefold world shines, belonging to the manifest self of the living being; even a hut, rich in various objects, or a hard cavity, is illuminated.
तमस्त्वं तमसो देहम् अविनाशयतामुना । तप्यते भासया भासा सर्वम् आभास्यते तमः
You are darkness; your body is darkness, yet by that imperishable radiance, you are heated and illuminated, and all darkness is made to shine by light.