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.
चित्तताम्रे शोधिते हि परमार्थसुवर्णताम् । गते ऽकृत्रिम आनन्दः किं देहोपलखण्डकैः
When the copper of mind is purified and attains the gold of ultimate reality, then uncontrived bliss arises—what use are the fragments of bodily experience?
यद् विद्यते शोध्यते तद् धौतः केन खपादपः । देहाद्यविद्या सत्या चेद् युक्त एतां प्रति ग्रहः
Whatever exists can be purified, just as water can be cleansed by the sky’s rays; if ignorance regarding body and such were real, then accepting it would be appropriate.
असत्याभिनिविष्टानां देहादाव् अधियाम् इह । ये नामोपदिशन्त्य् अज्ञाः केचित् ते पुरुषैडकाः
Those who are attached to unreality, to body and so forth, and who teach such things here, are ignorant—some call them mere puppets among men.
यथैतद् भावयेत् स्वान्तं तथैतद् भवति क्षणात् । दृष्टान्तो ऽत्रैन्दवाहल्याकृत्रिमेन्द्रादिनिश्चयः
As one contemplates within, so it becomes in an instant; the analogy here is the certainty regarding the moon, a reflection, or an artificial Indra.
यद् यद् यथा स्फुरति स्वप्रतिभात्म चित्तं तत् तत् तथा भवति देहतयोदितात्म । देहो ऽयम् अस्ति न न चाहम् इति स्वरूपं विज्ञानम् एकम् अवगम्य निरिच्छम् आस्स्व
Whatever and however the mind, shining as its own reflection, appears, so it becomes as the self of the body; realizing the single knowledge, 'This body exists, yet I am not this,' abide without desire.
देहो ऽयम् एष च किलाहम् इति स्वभावाद् देहार्थम् एव यतते तत एति नाशम् । यक्षादिकल्पनवशाद् भयम् एति बालो निर्यक्षदेशगत एव कयापि युक्त्या
This body and the sense of 'I am this' arise naturally; one strives only for the sake of the body, and thus it comes to destruction. Just as a child, due to the imagination of ghosts and the like, experiences fear, so too, in the absence of such notions, there is no fear by any reasoning.
इत्य् उक्तवान् स भगवान् मया कमलसम्भवः । रघूद्वह पुनः पृष्टो वाक्यम् आक्षिप्य भूतपः
Thus spoke the venerable Lotus-born One to me; and then, O descendant of Raghu, I questioned the Lord of beings again, drawing forth his words.
त्वयैव भगवन् प्रोक्ताश् शापमन्त्रादिशक्तयः । अमोघा इति ता एव कथं मोघीकृताः पुनः
O Lord, you yourself have declared that the powers of curses, mantras, and the like are unfailing; how then have these become ineffective again?
शापेन मन्त्रवीर्येण मनोबुद्धीन्द्रियाण्य् अपि । सर्वाण्य् एव विमूढानि दृष्टानि किल जन्तुषु
By curse, by the power of mantras, even the mind, intellect, and senses—all are indeed seen to become deluded in living beings.
यथैतौ पवनस्पन्दौ यथा स्नेहघृते तथा । अभिन्नौ तद्वद् एवैतौ मनोदेहौ सदैव हि
Just as two movements of the wind, or as oil and clarified butter, are not different, so too, mind and body are always truly undivided.