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.
बोधाद् गलितदृश्यस्य द्रष्टुस् सत्तैव भासते । अबुद्धकटकत्वस्य हेम्नः कनकता यथा
When the seen has dissolved in knowledge, only the existence of the seer shines forth—just as, when the bracelet is not recognized, only the gold remains as gold.
दृश्ये ऽसत्य् अस्ति न द्रष्टा दृश्यं द्रष्टरि नासति । द्वयेन च विना नैक्यं नैक्यम् अप्य् अस्ति चानयोः
When the seen is unreal, there is no seer; when the seer does not exist, the seen is not there; and without the two, there is no unity, nor is there even non-unity between them.
सर्वं यथावद् विज्ञाय शुद्धसंविन्मयात्मनः । वाचाम् अविषयस् स्वास्थ्यं किञ्चिद् एवावशिष्यते
Having truly understood everything, for one whose nature is pure consciousness, only a certain state of repose, beyond the reach of words, remains.
आत्माथ दर्शनं दृश्यं दीपेनेवावभासितम् । कृतं च सर्वम् एतेन चिन्मात्रपरमाणुना
The self, the act of seeing, and the seen are all illuminated as if by a lamp; all this is accomplished by that ultimate atom of pure consciousness.
मातृमेयप्रमाणाख्यं बुद्धौ निगिरति त्रयम् । हेमेव कटकादित्वम् असन्मयम् उपस्थितम्
The three—knower, known, and means of knowledge—are deposited in the intellect; like the form of a bracelet and so on in gold, they appear as if real but are not truly so.
यथा न जलम् ऊर्म्यादेः पृथक् किञ्चिन् मनाग् अपि । तथैतस्मात् स्वभावाणोर् न किञ्चित् पृथग् एव हि
Just as there is not the slightest water apart from a wave and the like, so too, nothing at all exists apart from this essential atom of its own nature.
सर्वगानुभवात्मत्वात् सर्वानुभवरूपतः । एकत्वानुभवे न्याय्ये रूढे सर्वैकतास्य हि
Because all experience is of the nature of the all-experiencer, and all forms of experience are truly one, when the experience of unity is established, all is recognized as one.
अस्येच्छया पृथक्तास्ति वीचितेव महाम्भसः । इच्छानुरूपसम्पत्तेर् भावितार्थैकलाभिनः
By its own will, separateness appears, like waves on the great ocean; according to the nature of that will, the manifestation of objects arises as a single appearance.
दिक्कालाद्यनवच्छिन्नः परमात्मास्ति केवलः । सर्वात्मत्वात् स सर्वात्मा सर्वानुभवतस् स्वतः
The supreme self is utterly unconditioned by direction, time, and so on; being the self of all, it is all, and by its own nature, it is the universal experiencer.
सन्न् एष चेतनात्मत्वाद् असन्न् अनवबोधतः । द्वैतैक्ये नात्र विद्येते सत्यरूपे महात्मनि
This is existent due to the nature of consciousness, and nonexistent due to lack of awareness; in the true form of the great Self, there is neither duality nor unity.