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.
यदि कश्चिद् द्वितीयस् स्यात् तद् एकस्यैकता भवेत् । द्वित्वैक्ययोर् मिथस् सिद्धिर् आतपच्छाययोर् इव
If there were a second, then unity would belong to the one; the mutual establishment of duality and unity is like sunlight and its shadow.
यत्र नास्ति द्वितीयो हि तत्रैकस्यैकता कथम् । एकतायाम् असिद्धायां द्वयम् एव न विद्यते
Where there is no second, how can unity belong to the one? When unity is not established, duality itself does not exist.
एवं स्थिते तु यच् छिष्टं तत् स्याद् रिक्तम् इहास्थितेः । तस्मान् न व्यतिरिक्तं तद्रूपं द्रव इवाम्भसः
When this is so, whatever remains is empty, belonging to this state; therefore, nothing distinct from its own nature exists, like fluid from water.
नानारम्भविशालं च साम्येनाक्षुब्धरूपि च । बीजस्यान्तस् तरुर् इव ब्रह्मणो ऽन्तस् स्थितं जगत्
The world, vast in its manifold beginnings and tranquil in its sameness, abides within Brahman as a tree within its seed.
द्वैतम् अप्य् अपृथक् तस्माद् धेम्नः कटकता यथा । साम्यबुद्धावबोधे हि द्वैतं सच् च नसन्मयम्
Thus, even duality is not separate from the essence, like the hardness in gold; in the awareness of sameness, duality is both existent and composed of nonexistence.
यथा द्रवत्वं पयसस् स्पन्दनं मातरिश्वनः । व्योम्नश् शून्यत्वम् एवं हि न पृथग् द्वैतम् ईश्वरात्
Just as liquidity belongs to water, vibration to air, and emptiness to space, so duality is not separate from the Lord.
द्वैताद्वैतोपलम्भो हि दुःखायैष क्षयात्मने । निपुणो ऽनुपलम्भो यस् त्व् एतयोस् तत् परं विदुः
The perception of duality and nonduality is for sorrow and destruction; the subtle non-perception of both—those who know this are the highest.
मातृमानप्रमेयादि द्रष्टृदर्शनदृश्यताः । एतावज् जगद् एतच् च परमाणौ चितस् स्थितम्
Measure, measurer, and the measured—these states of seer, seeing, and seen—this is the world, and all this abides within the subtle particle of consciousness.
अयं जगदणुर् नित्यम् अनेनाणुसुमेरुणा । स्पन्दनं पवनेनेव स्वाङ्ग एव धृतः कुतः
This universe is but an atom, ever sustained within this subtle Mount Meru-like particle, just as movement is held within the wind, within its own being—how else could it be?
अहो नु भीमा मायेयम् अथ वा मायिता परा । परमाण्वन्तर् एवास्ति यत् त्रैलोक्यपरम्परा
Ah, truly, this is a vast illusion—or perhaps the illusionist is supreme; for within the subtle particle itself exists the entire succession of the three worlds.
अथासम्भवमायित्वम् एवैतत् सर्वदा स्थितम् । चिन्मात्रपरमाण्वन्तमात्रम् एव जगत् स्थितम्
Thus, this ever remains as an impossible illusion; the world exists only as a measure within the subtle particle of pure consciousness.
अन्तर्गतजगज्जालो ऽप्य् एषो ऽणुस् साम्यम् अत्यजन् । स्थितो ऽन्तस्स्थबृहद्वृक्षं बीजं भाण्डोदरे यथा
Even this network of worlds contained within remains in the atom, not abandoning its sameness, just as a seed holds within it the great tree inside a vessel.
बीजे ऽन्तर् वृक्षविस्तारस् स्थितस् सफलपल्लवः । परया दृश्यते दृष्ट्या जगच् च चिदणूदरे
Within the seed, the full expanse of the tree abides, with fruit and leaves; so too, by the supreme vision, the world is seen within the subtle particle of consciousness.
स शाखाफलवृक्षत्वम् अजहद् बीजकोटरे । यथा तरुस् स्थितस् तद्वद् विकासि चिदणौ जगत्
Without relinquishing its nature as branches, fruit, and tree, it remains in the seed’s hollow; just so, the world abides, unfolding within the subtle particle of consciousness.
संस्थितद्वैतम् अद्वैतबीजकोशम् इव स्थितम् । जगच् चित्परमाण्वन्तर् यः पश्यति स पश्यति
That which appears as duality is established as the seed-shell of nonduality; whoever sees the world within the subtle particle of consciousness, truly sees.
न द्वैतं न च वाद्वैतं न बीजं न च वाङ्कुरः । न स्थूलं न च वा सूक्ष्मं नाजातं जातम् एव नो
There is neither duality nor nonduality, neither seed nor sprout; neither gross nor subtle, neither unborn nor born.
न चास्ति न च नास्तीदं न सोम्यं क्षुभितं न च । त्रिजगच्चिदणोर् अन्तस् सत्त्वं वाथ न किञ्चन
This is neither existent nor nonexistent, neither gentle nor disturbed; within the atomic consciousness of the three worlds, there is neither being nor anything at all.
न जगन् नाजगद् वास्ति विद्यते चित्पराणुता । सर्वात्मिका यदा यत्र या यथोदेति तत् तथा
Neither the world nor non-world exists; only the supreme atomic consciousness is found—whatever arises, wherever and however, is just so.
उदेत्य् अनुदितो ऽप्य् एष स्वसंवेदनजृम्भितः । परमात्माणुर् एकात्मा समग्रात्मतयेव खे
This supreme atomic self, though not arisen, appears to arise through its own self-awareness, as the one self, pervading all, like space.
द्रुमीभूयेव बीजत्वम् इवोदेत्य् अनुदय्य् अपि । परं तत्त्वं जगद्भङ्ग्या जगन्नाशोदयेन च
Just as a seed seems to become a tree without truly arising, so the supreme reality appears in the form of the world, through the arising and dissolution of the world.