पद्मोत्पलौ यथार्केण तपता प्रकटीकृतौ । प्रकाशतमसोस् सत्ते चितैवं प्रकटीकृते
Just as a lotus and a water-lily are made manifest by the shining sun, so too the existence of light and darkness is revealed by consciousness.
अर्कः कुर्वन्न् अहोरात्रं दर्शयत्य् आकृतिं यथा । चितिस् सदसती कृत्वा दर्शयत्य् आकृतिं तथा
Just as the sun, by creating day and night, reveals its form, so too consciousness, by manifesting existence and non-existence, displays its own form.
चिदणोर् अन्तरे सन्ति विचित्रानुभवाणवः । यथा मधुरसस्यान्तः पत्त्रपुष्पफलश्रियः
Within the atom of consciousness are countless subtle experiences, just as within a sweet plant are the beauties of leaves, flowers, and fruits.
उद्यन्ति चिदणोर् एते समग्रानुभवाणवः । मधुमासरसाच् चित्रा इव षण्डपरम्पराः
All these varied experiences arise from the atom of consciousness, like the diverse clusters of springtime blossoming from the essence of honey.
परमात्माणुर् अत्यन्तं निस्स्वादस् सूक्ष्मतावशात् । समग्रस्वादसत्तैकजनकस् स्वदते स्वयम्
The supreme atom of the Self, due to its extreme subtlety, is itself tasteless, yet it alone is the source and enjoyer of all tastes.
यो यो नाम रसः कश्चित् स्वसत्तायां कृतस्थितिः । प्रतिबिम्बम् इवादर्शे तां विना नास्त्य् असौ स्वतः
Whatever taste or essence exists, established in its own being, exists only as a reflection in that; without it, it does not exist on its own, just as a reflection does not exist without a mirror.
त्यजता संश्रितं सर्वं चिन्मात्रपरमाणुना । त्यक्तं जगद् असंवित्त्या संवित्त्या सर्वम् आश्रितम्
When everything is abandoned by the atom of pure consciousness, all the world is forsaken in non-awareness; by awareness, everything is embraced.
अशक्तयाप्य् आत्मगुप्तौ सर्वम् आच्छादितं जगत् । चिताणुताम् एव परां सम्प्रसार्य वितानवत्
Even when unable to protect itself, the entire world is covered by consciousness, which, like a canopy, spreads forth its supreme atomic nature.
आत्मगुप्तिं न शक्नोति परमात्माम्बराकृतिः । मनाग् अपि क्षणम् अपि गजो दूर्वावने यथा
The supreme expanse of the Self, like the sky, cannot for even a moment attain self-satisfaction, just as an elephant cannot graze in a field of young grass.
तथाप्य् आक्रान्तवान् विश्वं ज्ञतां गोपयति क्षणात् । जगद्धानां कणं बाल इवाहो घनमायिता
Yet, having pervaded the universe, the knower conceals it in an instant; like a child swallowing a morsel, so is the dense magic of the world.
चिन्मात्राणुनयेनेदं जगत् समभिजीवति । वसन्तरसवेधेन विचित्रेव वनावली
By the subtle influence of pure consciousness, this world continues to exist; just as a forest thrives in spring by the touch of its season.
चित्सत्तैवेयम् अखिलं स्वतो जगद् इवोदिता । मधुमासरसोल्लासी चित्रो हि वनषण्डकः
This entire existence is nothing but the essence of consciousness, appearing as the world itself; like a vibrant woodland rejoicing in the honeyed month of spring.
सत्यं चिन्मयम् एवेदं जगद् इत्य् एव विद्ध्य् अलम् । वसन्तरसम् एवेदं विद्धि पल्लवगुल्मकम्
Know for certain that this world is truly made of consciousness alone; just as the sprouting thickets are but the essence of spring.
सर्वावयविसारत्वात् सहस्रकरलोचनः । परंआणुर् असाव् एव नित्यानवयवोदयः
Because it is the essence of all composite things, it is the thousand-handed, thousand-eyed one; this ultimate atom alone is the eternal source of indivisible manifestation.
निमेषांशावबोधे ऽपि चिदणोः प्रतिभासते । यतः कल्पसहस्रौघस् स्वप्नवार्द्धकबाल्यवत्
Even in the awareness of a fraction of a moment, the atom of consciousness appears; for countless ages pass like the fleeting dreams and childhood of sleep.
ततस् सो ऽप्य् निमेषाणुः कल्पकोटिशतान्य् अलम् । सर्वसत्ताविलासेन प्रतिभैका हि जृम्भते
Thus, even that atomic moment effortlessly encompasses hundreds of millions of aeons; for the single radiance of consciousness expands through all expressions of existence.
अभुक्तवत्य् एव यथा भुक्तवान् अहम् इत्य् अलम् । जायते प्रत्ययस् तद्वन् निमेषे कल्पनिश्चयः
Just as one who has not eaten may believe 'I have eaten,' so arises conviction; in the same way, the determination of aeons occurs within a moment.
अभुक्त्वा भुक्तवान् अस्मीत्य् एवं प्रत्ययशालिनः । दृश्यन्ते वासनाविष्टास् स्वप्ने स्वमरणम् यथा
Those who are firmly convinced, 'I have enjoyed without actually enjoying,' are seen, influenced by latent tendencies, to experience their own death in dreams.
जगन्ति परितिष्ठन्ति परमाणौ चिदात्मनि । प्रतिभासाः प्रवर्तन्ते तत एव हि जागताः
Worlds exist within the atom of consciousness; appearances arise from there, and thus the phenomena of the world proceed.
यद् अस्ति यत्र तत् तस्मात् समुदेति तद् एव तत् । आकारिणि विकारादि दृष्टं न गगने ऽमले
Whatever exists in a place arises from that very place; in the maker, transformations are observed, but not in the pure sky.
चिति भूतानि भूतानि वर्तमानानि सम्प्रति । भविष्यन्ति भविष्यन्ति शक्तिबीजे द्रुमा इव
All beings, which presently exist in consciousness, will come into being, just as trees grow from the seed of their potency.
निमेषकल्पाव् एतेन तुषेणान्नकणाव् इव । वलितौ नैष चैताभ्याम् अणुस् स्वाङ्गात्मकश् चितः
Just as a grain and a morsel of food are alike in the span of a blink, so too, neither of these two—curved or straight—constitutes the atom of consciousness, which is its own form.
उदासीनवद् आसीनो न संस्पृष्टो मनाग् अपि । एष भोक्तृत्वकर्तृत्वैः खात्मा कुर्वञ् जगन्त्य् अपि
Seated as if indifferent, untouched even in the slightest, this sky-like self, while performing the roles of enjoyer and doer, creates even the worlds.
जगत्सत्तोदितेयं हि शुद्धचित्परमाणुतः । परामणोश् च भोक्तृत्वकर्तृत्वे क्वेव संस्थिते
This existence of the world arises from the pure atomic consciousness; where, in that supreme atom, are the states of enjoyership and doership established?
जगन् न किञ्चित् क्रियते सर्वदैव न केनचित् । विलीयते च नो किञ्चिन् मात्रस्याद्य् अस्य खण्डनम्
Nothing in the world is ever done by anyone; nor does anything dissolve, for the division of this primal essence is not possible.
सर्वं समरसाभासम् इदम् आकाशकोशगम् । जगत्पर्यायशब्दाख्यं विद्ध्य् अनाख्यं च राक्षसि
Know, O Rakshasi, that all this, appearing as a single flavor, is contained within the space-like expanse, and is called by the term 'world-process,' yet is ultimately nameless.
चिदणुर् दृश्यसिद्ध्यर्थम् आन्तरीं चिच्चमत्कृतिम् । बहीरूपतया धत्ते स्वात्मनात्मनि संस्थिताम्
The atomic consciousness, for the sake of the appearance of the seen, assumes an inner marvel of awareness, established in itself, and displays it outwardly.
एतद् बहिस्स्थम् अन्तस्स्थम् अस्ति शब्दे न वस्तुनि । उपदेशाय सत्त्वानां चिद्रूपत्वाज् जगत्त्रये
This, being both outside and inside, exists only in word, not in substance; for the sake of instruction to beings, since the three worlds are of the nature of consciousness.
द्रष्टा दृश्यपदं गच्छन्न् आत्मानं सम्प्रपश्यति । नेत्रं दृश्याभिपातीव सद् एवासद् इव स्थितम्
The seer, moving towards the seen, perceives himself—just as the eye, when directed towards objects, seems to be established as real or unreal.
न च गच्छति दृश्यत्वं द्रष्टा ह्य् असद् अवास्तवम् । आत्मन्य् एव न यत् किञ्चित् तत्ताम् एति कथं पुरः
Yet, the seer does not truly become the seen, for the seer is unreal, insubstantial; since nothing exists in the self, how could it ever become manifest before it?