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?
दृग् एव लोचने सा च वासना तन् निजं वपुः । बहुरूपतया दृश्यं कृत्वा द्रष्टृतयोदिता
The perceiving faculty itself is the eye, and that tendency is its own form; by taking on manifold appearances as the seen, it arises as the perceiver.
न विना द्रष्टृताम् अस्ति दृश्यसत्ता कथञ्चन । पितृतेव विना पुत्रं द्वितेवैक्यपदं विना
Without the perceiver, there is never any existence of the perceived—just as there is no son without a father, or duality without unity.
द्रष्टैव दृश्यताम् एति न द्रष्टृत्वं विनास्ति तत् । विना पित्रेव तनयो विना भोक्त्रेव भोग्यता
It is only the perceiver who becomes the perceived; there is no perceived without the perceiver—just as there is no son without a father, or enjoyment without an enjoyer.
द्रष्टुर् हि दृश्यनिर्माणे चित्त्वाद् अस्त्य् एव शक्तता । कनकस्यावदातस्य कटकत्वकृताव् इव
Indeed, the seer has the power to create the seen, just as pure gold has the capacity to be fashioned into a bracelet.
दृश्यस्य द्रष्टृनिर्माणे जडत्वान् नास्ति शक्तता । कटकत्वस्य मोहस्य यथा कनकनिर्मितौ
But the seen does not have the power to create the seer, due to its inertness—just as a bracelet or delusion cannot produce gold.
चेतनाद् दृश्यनिर्माणं चित् कचत्य् असद् एव यत् । अकारणं मोहहेतुर् हेमैव कटकभ्रमः
The creation of the seen arises from consciousness, and is truly unreal; the illusion of the bracelet is caused by ignorance, with gold as its sole basis.
कटकत्वावभासे हि यथा हेम्नो न हेमता । सत्यैव प्रकचत्य् एवं द्रष्टुर् दृश्यस्थितौ वपुः
Just as, in the appearance of a bracelet, there is no bracelet-nature in gold—only gold truly exists—so too, in the presence of the seen, the form of the seer alone shines forth.
द्रष्टा दृश्यतया तिष्ठन् द्रष्टृताम् उज्झतीव हि । सत्यां कटकसंवित्तौ हेम काञ्चनताम् इव
When the seer stands as the seen, it seems to abandon its own seerhood—just as, when the bracelet is perceived, gold appears to lose its goldness.
एकस्मिन् प्रतिभासे ऽस्ति न सत्ता द्रष्टृदृश्ययोः । पुम्प्रत्ययप्रकचने क्व पशुप्रत्ययोदयः
In a single appearance, there is no real existence of seer and seen; when the notion of a man is manifest, where is the arising of the notion of an animal?
दृश्यं पश्यन् स्वम् आत्मानं न द्रष्टा स्वं प्रपश्यति । द्रष्टुर् हि दृश्यतापत्तौ सत्तासत्तेव तिष्ठति
While perceiving the seen, one does not perceive one's own self as the seer; for when the seer assumes the form of the seen, its existence seems both to be and not to be.