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.
न देशकालबोधाय तथा सर्गाश् चिति स्थिताः । भेदबोधो हि सर्गत्वम् अहन्तादिभ्रमोदयः
Thus, the creations are established in consciousness not for the awareness of space and time; for the perception of difference is creation itself, arising from the delusion of ego and the like.
हेमसंवित्परित्यागे कटकादिभ्रमो यथा । कटकादिभ्रमो हेम्नि देशादेस् सम्भवाद् भवेत्
Just as, upon abandoning awareness of gold, the illusion of bracelets and such arises; the illusion of bracelets and so forth occurs in gold due to the conditions of place and other factors.
त्वद्दर्शनपरीतात् तु नाविद्यास्ति पृथक् परा । कटकादिमहाभेदम् एकं ब्रह्म तथामलम्
But when your vision is filled, there is no separate supreme ignorance; the great diversity of bracelets and so forth is but one pure Brahman.
बोधैकत्वाद् अयं सर्गस् सत्तैवासद् भवत्य् अलम् । सेना मृत्संविदा चित्रा मृण्मात्रम् इव मृण्मयी
Because of the unity of awareness, this creation is only existence, not nonexistence; like an army made of clay, appearing various, but consisting only of clay.
जलम् एकं तरङ्गादि दार्व् एकं सालभञ्जिकाः । मृण्मात्रम् एकं कुम्भादि ब्रह्मैकं त्रिजगद्भ्रमः
Water is one, yet waves and so forth arise; wood is one, yet carvings of sal trees appear; clay is one, yet pots and so forth are formed; Brahman alone is the illusion of the three worlds.
सम्बन्धे द्रष्टृदृश्यानां मध्ये द्रष्टुर् हि यद् वपुः । द्रष्टृदर्शनदृश्यादिवर्जितं तद् इदं परम्
In the relationship between seer and seen, what is the essence in the midst of the seer is that which is beyond seer, seeing, and seen—this is the supreme.
देशाद् देशं गते चित्ते मध्ये यश् चेतसो वपुः । अजाड्यसंविन्मननं तन्मयो भव सर्वदा
When the mind moves from place to place, the essence in the midst of the mind is the awareness free from dullness; always become absorbed in that.
अजाग्रत्स्वप्ननिद्रस्य यत् ते रूपं सनातनम् । अचेतनं चाजडं च तन्मयो भव सर्वदा
Become always identified with that eternal essence of yours which is beyond waking, dream, and deep sleep—unconscious, insentient, and devoid of inertness.
जडतां वर्जयित्वैकां शिलाया हृदयं हि यत् । अक्षुब्धो वाथवा क्षुब्धस् तन्मयो भव राघव
Setting aside only the dullness that is like the heart of a stone, whether you are disturbed or undisturbed, become identified with that, O Raghava.
कस्यचित् किञ्चनापीह नोदेति न विलीयते । अक्षुब्धो वाथवा क्षुब्धस् स्वस्थस् तिष्ठ यथासुखम्
Here, nothing whatsoever arises or dissolves in anyone; whether disturbed or undisturbed, remain established in your own nature as you please.