यथैवैन्दवजीवास् ते चित्तत्वाद् ब्रह्मतां गताः । वयं तथैव चिद्भावाच् चित्तत्वाद् ब्रह्मतां गताः
Just as those lunar beings attained Brahmanhood through the mind, so too have we, by the nature of consciousness and mind, attained Brahmanhood.
चित्तं हि प्रतिभासात्म यच् च तत्प्रतिभासनम् । तद् इदं भाति देहादिखाभं नातो ऽस्ति देहदृक्
The mind is of the nature of imagination, and whatever is its imagination, that appears as the form of body and so on; there is no perceiver of the body apart from this.
चित्त्वम् आत्मचमत्कारस् तच् चमत्कुरुते स्वतः । यद् यावत्सम्भवं स्वात्मन्य् एवान्तर् मरिचात्मवत्
Mind is the wonder of the Self, and it wonders at itself; whatever arises, arises within its own Self, just like a mirage.
तद् एतच् चित्तवद् भातम् आतिवाहिकनामकम् । तद् एवोदाहरन्त्य् एतद् देहनाम्ना घनं भ्रमि
This, which appears like the mind, is called the 'vehicle of the elements'; it is also referred to as the dense mass known as the body, moving about.
कथ्यते जीवनाम्नैतच् चेतः प्रतनुवासनम् । शान्तं देहचमत्कारं जीवं विद्धि क्रमात् परम्
This is spoken of as the mind, bearing the name 'jīva', residing in each subtle form; know that the wondrous body is pacified, and the jīva, step by step, is supreme.
नाहं न चान्यद् अस्तीह चित्त्वं चित्तम् इदं स्थितम् । वसिष्ठैन्दवसंविद्वद् असत् सत्ताम् इवागतम्
Here, neither I nor anything else exists; only this mind remains. The consciousness of Vasiṣṭha and Indra has come as existence from nonexistence.
यथैन्दवमनो ब्रह्मा तथैवायम् अहं स्थितः । मत्कृतं चाहम् एवेदं सङ्कल्पात्मैव भासते
Just as Indra's mind is Brahmā, so too am I established here; all this is made by me, and I alone appear as the essence of resolve.
कश्चिच् चित्तविलासो ऽयं ब्रह्माहम् इति संस्थितः । स्वभाव एव देहादि विद्धि शून्यतरात्मखात्
This is a certain play of the mind, established as 'I am Brahmā'; know that body and the rest are merely the nature of emptiness.
शुद्धा चित् परमात्मैकरूपिणीत्य् एव भावनात् । जीवीभूय मनो भूत्वा वेत्तीत्थं देहतां मुधा
By contemplating that pure consciousness is of the nature of the supreme Self alone, the mind becomes a jīva and, taking on the form of the body, perceives it vainly.
सर्वम् ऐन्दवसंसारवद् इदं भाति चिद्वपुः । सम्पन्नम् अप्रबोधात्म दीर्घस्वप्नस् स्वशक्तिजः
All this appears like the world of Indra, as the form of consciousness; accomplished through lack of awakening, it is a long dream arising from one's own power.
द्विचन्द्रविभ्रमाकारं तन्मात्राकारविभ्रमम् । ऐन्दवाब्जजवद् रूढं चितश् चित्त्वं मनो भवेत्
Like the illusion of seeing two moons, and the confusion of forms of the elements, the mind becomes established as consciousness, as in the case of Indra's lotus-born.
न सन् नासद् अहंरूपं सत्त्वासत्त्वे तथैव च । उपलम्भेन सद्रूपम् असत्यं तद्विरोधतः
I am neither existence nor non-existence, neither being nor non-being; by perception, a form appears, but it is unreal due to its contradiction.
जडाजडं मनो विद्धि सङ्कल्पात्म बृहद्वपुः । अजडं ब्रह्मरूपत्वाज् जडं दृश्यात्मतागमात्
Know the mind as both inert and non-inert, vast in form and made of thought; it is non-inert because of its nature as Brahman, and inert because it arises as the object of perception.
दृश्यानुभवसत्यात्म तदभावे विलायि तत् । कटकत्वं यथा हेम्नि तथा ब्रह्मणि संस्थितम्
The reality of experience is based on what is perceived; in its absence, it dissolves, just as the quality of a bracelet resides in gold, so too all rests in Brahman.
सर्वत्वाद् ब्रह्मणस् सर्वं जडं चिन्मयम् एव वा । अस्मदादिशिलान्तात्म न जडं न च चेतनम्
Because Brahman is all, everything is either inert or consciousness itself; from myself to a stone, there is neither pure inertness nor pure consciousness.
दार्वादीनाम् अचित्त्वेन नोपलम्भस्य सम्भवः । उपलम्भो हि सदृशसम्बन्धाद् एव जायते
Because wood and the like lack consciousness, perception of them cannot arise; for perception is born only from a relationship with something similar.
उपलब्धेर् जडं विद्धि चेतनं सर्वम् एव हि । उपलम्भो हि सम्बन्धात् सम्बन्धो हि समात्मनोः
Understand that all perception is of what is inert or conscious; perception arises from relation, and relation is only between things of the same essence.
जडचेतनशान्तादिशब्दार्थश्रीर् न विद्यते । अनिर्देश्ये पदे पत्त्रलतादीव महामरौ
The true meaning of words like inert, conscious, or peaceful does not exist in that which cannot be described, just as leaves and vines do not exist in a great desert.
चितौ यच् चेत्यकलनं तन् मनस्त्वम् उदाहृतम् । चिद्भागो ऽत्राजडो भागो जाड्यम् अत्र तु चेत्यता
Whatever conceptualization arises in consciousness is called 'mind'; the conscious aspect here is non-inert, while the inert aspect is its objectification.
चिद्भागो ऽत्रावबोधांशो जडं चेत्यं हि दृश्यता । इति जीवो जगद्भ्रान्तिं पश्यन् गच्छति लोलताम्
Here, the portion of consciousness is the element of awareness, while the inert is the object perceived; thus, the individual soul, seeing the illusion of the world, becomes restless.
चिता स्व एव भावो ऽसौ शुद्धयैवं द्वयीकृतः । अतस् सर्वं जगत् सैव द्वैतं लब्धांशम् एव तत्
This very nature of consciousness, pure in itself, is made dual; therefore, all this world is nothing but consciousness, appearing as duality by acquiring a portion.
स्वम् एवान्यतया दृष्ट्वा चितिर् दृश्यतया वपुः । निर्भागाप्य् एकभागाभं भ्रमतीव भ्रमातुरा
Consciousness, seeing itself as something other, takes on the form of the perceived; though indivisible, it appears as if possessing a single part, wandering as if afflicted by delusion.
न भ्रान्तिर् अस्ति भ्रमभाङ् नैवेतीह हि निश्चयः । परिपूर्णार्णवप्रख्या चितीत्थं संस्थिता चितिः
There is truly no delusion, nor any fragment of delusion; this is the certainty here. Consciousness remains established in this way, like a vast, full ocean.
सर्वत्वाज् जाड्यम् अस्त्व् अस्यां चिति चित्त्वं च वेत्सि तत् । चिद्भागो ऽत्रावबोधांशस् त्व् अहन्ताजडतोदयः
Because of its all-pervasiveness, let there be inertness in this consciousness, and you know its nature as mind; here, the portion of consciousness is the element of awareness, and the arising of inertness is from the sense of 'I'.
अहन्त्वादि परे तत्त्वे मनाग् अपि न विद्यते । ऊर्म्यादीव पृथक् तोये संवित्सारं हि तद् यतः
In the supreme reality, even the slightest trace of 'I-ness' and the like does not exist; just as waves and so on are distinct from water, so too is that the expanse of consciousness.
अहम्प्रत्ययसन्दृश्यं चेत्यं विद्धि समुत्थितम् । मृगतृष्णास्व् इवातस् तन् नूनं विद्यत एव नो
Know that what is seen as the sense of 'I' and the perceived object has arisen; just as in mirages, so too, it certainly exists here, or perhaps not.
अहन्तापदमात्रात्मपदं विद्धि निरामयम् । विदं विदुर् अहन्तादि शैत्यम् एव यथा हिमम्
Know the state of 'I-ness' as merely the self, free from affliction; the wise know that 'I-ness' and the like are only coldness, just as snow.
चितैव चेत्यते जाड्यं स्वप्ने स्वमरणोपमम् । सर्वात्मत्वात् सर्वशक्तीः कुर्वती नैति साम्यताम्
Consciousness itself appears as inertness in dream, resembling death; yet, being the Self of all, performing all powers, it never becomes truly similar to that state.
मनः पदार्थादितया सर्वरूपं विजृम्भते । नानात्मा चित्तदेहो ऽयम् आकाशविषदाकृतिः
The mind unfolds in every form as the substance of objects; this body of mind, manifold in nature, is pure and clear like space.
देहादि देहप्रतिभारूपात्म त्यजता सदा । विचार्यं प्रतिभासात्म चित्त्वं चित्त्वेन वै स्फुटम्
One who always abandons identification with the body and such, recognizing their nature as mere reflections, should clearly discern the essence of mind as mind itself.