प्रतिभासवशाद् एव सर्वं विपरिवर्तते । क्षणः कल्पत्वम् आयाति कल्पश् च भवति क्षणः
By the force of appearance alone, everything is transformed; a moment becomes an aeon, and an aeon becomes a moment.
विपर्यस्तमतिर् जन्तुः काम् अवस्थां न वापतेत् । बिभर्ति सिंहताम् एणो वासनावशतस् स्वयम्
A creature whose mind is inverted may fall into any state; by the force of impressions, a deer itself assumes the nature of a lion.
विषभ्रममदाविद्यामोहाहन्तादयस् समाः । सर्वे चित्तविपर्यासात् फलसम्पत्तिहेतवः
Poison, delusion, intoxication, ignorance, confusion, ego, and the rest are all alike; all arise from the distortion of the mind and are causes of the fruition of results.
काकतलीयवच् चेतोवासनावशतस् स्वतः । संविशन्ति महारम्भा व्यवहाराः परस्परम्
Just as in the story of the crow and the palm fruit, so, by the force of mental impressions, great undertakings and interactions arise among themselves.
वृत्तं प्राक् पक्कणे राज्ञः कस्यचिल् लवणस्य यत् । प्रतिभातं तद् एतस्य सद् वासद् वा मनोगतम्
Whatever was experienced before, like the salt of some king in a previous birth, that appears to this one, whether good or bad, as conceived in the mind.
विस्मरत्य् अपि विस्तीर्णां क्रियां चेतःकृतां यथा । तथा कृताम् अप्य् अकृताम् इति स्मरति निश्चितम्
Just as the mind forgets even extensive actions it has performed, so too, it certainly remembers actions not done as though they were done.
तथाप्य् अभुक्तवान् अस्मि भुक्तवान् इति वेत्ति हि । स्वप्ने देशान्तरगमश् चाकृतो ऽप्य् अवबुध्यते
Thus, one thinks, 'I have not eaten' or 'I have eaten,' and even experiences travel to distant lands in a dream, though it has not actually occurred.
विन्ध्यपुक्कसक्तग्रामव्यवहारो ऽयम् ईदृशः । प्रतिभासागतस् तस्य स्वप्ने पूर्वकथा यथा
This interaction with the village of Vindhya and Pukkasa is of such a kind—arising in appearance for him in a dream, just like stories from the past.
अथ वा लवणेनाशु दृष्टो यस् स्वप्नविभ्रमः । स एव संविदं प्राप्तो विन्ध्यपुक्कसचेतसः
Or, the illusion seen in a dream by Lavana quickly has now entered the awareness of Vindhya and Pukkasa.
विन्ध्यपुक्कससंविद् वारूढा पार्थिवचेतसि । यथा बहूनां सदृशं वचनं नाम चाननम्
The awareness of Vindhya and Pukkasa has arisen in the mind of the prince, just as the speech and face of many people can appear similar.
तथा स्वप्नो ऽपि भवति कालो देशः क्रियापि च । व्यवहारगतेस् त्व् अस्यास् सत्तास्ति प्रतिभासतः
In the same way, even a dream has its own time, place, and action; and in the context of such dealings, its existence is apparent through its manifestation.
सत्ता सर्वपदार्थानां नान्या संवेदनाद् ऋते । संवेदने ऽन्तर् आभाति विचित्रा सर्गसन्ततिः
The existence of all objects is nothing other than awareness; within awareness alone, the diverse succession of creation appears.
भूतभव्यभविष्यत्स्था तरुबीजे तरुर् यथा । तस्यास् सत्त्वम् असत्त्वं च न सन् नासद् इति स्थितम्
Just as a tree exists in its seed in past, present, and future forms, so too, its existence and non-existence are established as neither being nor non-being.
सत् सद् एव हि संवित्तेर् असंवित्तेर् न सन्मयम् । नाविद्या विद्यते किञ्चित् तैलादि सिकतास्व् इव
For only existence is present in awareness; in non-awareness, there is nothing composed of being. There is no ignorance at all, just as there is no oil in sand.
हेम्नः किं कटुकत्वं तद् अन्यत् स्याद् धेमतां विना । अविद्ययात्मनो ऽच्छस्य सम्बन्धो नोपपद्यते
How could gold be bitter? That would be something other than goldness. The pure self, by its very nature, cannot be connected with ignorance.
सम्बन्धस् सदृशानां यस् स स्फुटस् सो ऽनुभूतिदः । जतुकाष्ठादिसम्बन्धो यस् स नो समयोर् अतः
Connection among similar things is clear and gives rise to experience; but the connection of things like resin and wood is not so, and thus not between the two (self and ignorance).
नान्योऽन्यानुभवात्मासौ तद् एकास्पदमात्रकम् । परमार्थमयं सर्वं यदा तेनोपलादयः
There is no other self that experiences another; it is only a single underlying reality. All is of the nature of the highest truth, and thus all distinctions arise from that alone.
चिता समभिचेत्यन्ते सम्बन्धवशतस् समात् । यदा चिन्मात्रसन्मात्रमयास् सर्वे जगद्गताः
Awareness, by the force of connection, perceives itself as manifold; when all things in the world are composed only of pure consciousness and pure being.
भावास् तदा विभान्त्य् एते मिथस् स्वानुभवस्थितौ । न सम्भवति सम्बन्धो विषमाणां निरन्तरः
Then these entities appear, each established in its own experience; but there is no continuous connection among dissimilar things.
न परस्परसम्बन्धाद् विनानुभवनं मिथः । सदृशे सदृशं वस्तु क्षणाद् गत्वैकताम् अलम्
Without mutual connection, there is no experience of one another; similar things, upon meeting, instantly become one.
रूपम् आस्फारयत्य् एकम् एकत्वाद् एव नान्यथा । चिच् चिता मिलिता दृश्यरूपयोदेति चेतनम्
A single form manifests only because of oneness, not otherwise; when consciousness and awareness unite, the appearance of the seen arises as cognition.
जडं जडेन मिलितं जडं सम्पद्यते घनम् । न च चिज्जडयोर् ऐक्यं वैलक्षण्यात् क्वचिद् भवेत्
When the inert joins with the inert, it becomes dense inertness; but due to their difference, unity between consciousness and inertness never occurs anywhere.
चिज्जडौ चेत् स्त एकत्र न तौ सम्मिलतः क्वचित् । चिन्मयत्वाच् चिदालेहे चिदालेहेन वेदनम्
If consciousness and inertness are together in one place, they are never truly united; for consciousness is of the nature of awareness, and awareness arises only from consciousness.
दारुपाषाणभेदानां न तु ह्य् एते चिदात्मकाः । पदार्थो हि पदार्थेन परिणम्यानुभूयते
Wood and stone are distinct, and they are not of the nature of consciousness; an object is experienced and transformed only by another object.
जिह्वयेव रसस् सा च सजातीयोदया चला । ऐक्यं च विद्धि सम्बन्धं नास्त्य् असारससारयोः
Just as taste is perceived by the tongue and arises from its own kind, so too, know that unity and connection do not exist between what is substantial and what is insubstantial.
जडचेतनयोस् तेन नोपलादि जडं मतम् । चिद् एवोपलकुड्यादिरूपिणी मिलिता चिता
Therefore, unity does not arise between the inert and the conscious; what is considered inert is actually consciousness alone, appearing as stones, walls, and the like, united with consciousness.
एकीभावं गता द्रष्टृदृश्यादि कुरुते भ्रमम् । काष्ठोपलाद्य् अशेषं हि परमार्थमयं यदा
When it attains oneness, the seer and the seen and so forth become confused; when all, such as wood and stones, are truly of the nature of the highest reality,
तदात्मनान्तस्सम्बद्धं दृश्यत्वेनोपलभ्यते । सर्वं सर्वप्रकाराढ्यम् अनन्तम् इव यत् ततम्
Then, being connected within itself, it is perceived as the seen; all, in every form and manner, is spread out as if infinite.
विश्वं सन्मात्रम् एवैतद् विद्धि तत्त्वविदां वर । असताप्य् अङ्ग विश्वेन विश्वलक्षशतभ्रमैः
Know, O best among those who know the truth, that this universe is nothing but existence; even what is unreal, O dear one, appears as the universe through countless illusions of universal forms.
पूरितश् चिच्चमत्कारो न च किञ्चन पूरितम् । सङ्कल्पनगरा नॄणां मिथः पश्यति नो यथा
When consciousness is filled with wonder, nothing else is truly filled; the city of imagination among people appears mutually, but not as it truly is.