चित्कलापदम् आसाद्य सुषुप्तान्तपदे स्थितम् । बुद्धो निवर्तते जीवो मूढस् सर्गे प्रवर्तते
Having reached the abode of the spark of consciousness and remaining at the threshold of deep sleep, the awakened soul withdraws, while the deluded soul engages in creation.
स्वभावशुद्धिर् हि यदा तदा मैत्री प्रवर्तते । द्वयोर् एकत्वरूपैव स्वसौहार्दनिदर्शना
When purity of nature arises, then friendship manifests; it appears as the unity of two, revealed by the sign of mutual goodwill.
अज्ञस् सुषुप्तात् सम्बुद्धो जीवः कश्चित् स्वसर्गभाक् । सर्वगत्वाच् चितः कश्चित् परसर्गेण नीयते
Some ignorant souls, awakened from deep sleep, become creators of their own worlds; while, due to the all-pervasiveness of consciousness, others are led by the creation of others.
सर्गे सर्गे पृथग्रूपं सन्ति सर्गान्तराण्य् अपि । तेष्व् अप्य् अन्तस्स्थसर्गौघाः कदलीदलपीठवत्
In each creation, distinct forms exist, and there are also intermediate creations; within them, inner streams of creation reside, like layers within the stem of a plantain.
सर्गे सर्गान्तरापूरपत्त्रपीवरवृत्तिमान् । स्वभावशीतलो ब्रह्मकदलीदलमण्डपः
In creation, the fullness of inner creations is like the abundant, rounded leaves of a plantain; the pavilion of Brahman, cool by nature, is like the plantain leaf.
कदल्याम् अन्यता नास्ति यथा पत्त्रशतेष्व् अपि । ब्रह्मतत्त्वे ऽन्यता नास्ति तथा सर्गशतेष्व् अपि
Just as there is no difference in the plantain, even among hundreds of leaves, so too, in the essence of Brahman, there is no difference among hundreds of creations.
बीजात् फलं रसाद् भूत्वा यथा बीजं पुनर् भवेत् । तथा ब्रह्म मनो भूत्वा बोधाद् ब्रह्म पुनर् भवेत्
Just as fruit arises from seed and, through its essence, becomes seed again, so too, Brahman becomes mind and, through awakening, returns again to Brahman.
रसकारणकं बीजं फलभावेन जृम्भते । ब्रह्मकारणको जीवो जगद्रूपेण जृम्भते
The seed, which is the cause of the fruit, expands into the form of the fruit; the individual soul, whose cause is Brahman, expands into the form of the world.
रसस्य कारणं किं स्याद् इति वक्तुं न युज्यते । स्वभावो निर्विशेषत्वात् परं वक्तुं न युज्यते
It is not proper to ask what is the cause of the essence, for its nature is undifferentiated; it is not fitting to speak of anything beyond that.
न चासत्ता सर्वमये वक्तुं क्वचन शक्यते । नाकारणे कारणादि परे वास्त्य् आदिकारणे
Nor can non-existence ever be asserted in that which is all; in that which is without cause, there is no cause or anything prior, nor is there a first cause beyond.
बीजं जहन् निजवपुः फलीभूतं विलोक्यते । ब्रह्माजहन् निजवपुः फलं बीजं च संस्थितम्
The seed, having abandoned its own form, is seen as the fruit; Brahman, having abandoned its own form, is established as both the fruit and the seed.
बीजस्याकृतिमत् सर्वं तेनानाकृति तत्पदम् । न युज्यते समीकर्तुं तस्मान् नास्त्य् उपमा शिवे
All forms arise from the formless seed; therefore, that supreme state is formless. It cannot be properly compared, thus, O auspicious one, there is no analogy for it.
खम् एव जायते खाभान् न च तज् जायते ऽन्यदृक् । अतो न जातं वा जातं विद्धि ब्रह्मनभो जगत्
Space alone appears as space, and it does not appear otherwise; therefore, know that the world is either unborn or born from Brahman-space.
दृश्यं पश्यन् स्वम् आत्मानं न द्रष्टा सम्प्रपश्यति । प्रपञ्चाक्रान्तसंवित्तेः कस्योदेति निजा स्थितिः
While perceiving the visible, one does not perceive oneself as the seer; whose own state arises when consciousness is pervaded by manifestation?
मृगतृष्णाजलभ्रान्तौ सत्यां केव विदग्धता । विदग्धतायां सत्यां तु केवासौ मृगतृष्णिका
When the illusion of water in a mirage is real, what cleverness is there? But when cleverness is real, what is that mirage?
आकाशविशदो द्रष्टा सर्वगो ऽपि न पश्यति । नेत्रं निजम् इवात्मानं दृशीभूतम् अहो भ्रमः
Though the witness, pure as space and all-pervading, does not see—just as the eye does not see itself when it becomes the object of vision; ah, what a wonder this delusion is!
आकाशविशदं ब्रह्म यत्नेनापि न लभ्यते । दृश्ये दृश्यतयादृष्टे त्व् अस्य लाभस् सुदूरतः
Even with effort, the Brahman, pure as space, cannot be attained; when the visible is seen as visible and not as the seer, its attainment is exceedingly distant.
त्वादृक्स्थूलो ऽवधानेन विना यत्र न दृश्यते । तत्रातिदूरोदस्तैव द्रष्टुस् सूक्ष्मस्य दृश्यता
Where something gross like you is not seen without attention, there the visibility of the subtle seer is cast far, far away.
द्रष्टा द्रष्टैव भवति न तु स्पृशति दृश्यताम् । दृश्यं च दृश्यते तेन द्रष्टा राम न दृश्यते
The seer remains only as the seer and does not become the seen; and the seen is seen by that—thus, O Rama, the seer is never seen.
द्रष्टैव सम्भवत्य् एको न तु दृश्यम् इहास्ति हि । द्रष्टा सर्वात्मको दृश्यं स्थितश् चेत् केव दृश्यता
Only the seer truly exists; there is no seen here at all. If the seer is all, and the seen is established, then what is left to be seen?
सर्वशक्तिमता राज्ञा यद् यत् सम्पाद्यते यथा । तत् तत् तथा भवत्य् आशु स एवोदेति तत्तया
Whatever is accomplished, in whatever way, by an all-powerful king, so it becomes at once; he alone appears in that form.
यथा मधुरसोल्लासष् षण्डो भवति भासुरः । रसताम् अजहच् चैव फलपुष्पदलोन्नतः
Just as a barren tree, by the delight of sweetness, becomes radiant, and, without losing its essence, rises up with fruit, flowers, and leaves,
चिदुल्लासस् तथा जीवो भूत्वा भवति देहकः । चिन्मात्रतां ताम् अजहद् एव दर्शनदृङ्मयः
So too, by the delight of consciousness, the living being becomes embodied, yet never abandons its pure consciousness, being made only of the vision of awareness.
नानाषण्डसहस्रौघैर् अद्वितीयैर् निजात्मनः । यथोदेति रसो भौमश् चित् तथोदेत्य् अहम्भ्रमैः
Just as the taste of the earth arises from countless, unique clusters of roots, so too does the sense of 'I' arise from various delusions within one's own consciousness.
चिद्रसोल्लासवृक्षाणां कचताम् आत्मनात्मनि । दृश्यशाखाशताढ्यानाम् इह नान्तो ऽवगम्यते
The trees of consciousness, radiant with the sap of awareness, are adorned with hundreds of visible branches; yet, their extent within the self cannot be discerned here.
षण्डः प्रत्येकम् एवान्तर् यथा रसचमत्कृतिम् । स्वादयत्य् एवम् एषा चित् पृथक् पश्यति संसृतीः
Just as each root individually savors the delight of taste within itself, so does this consciousness separately perceive the cycles of existence.
या योदेति यथा यस्या जीवशक्तेस् स्वसंसृतिः । ताम् तां तथैति सा स्वान्तश् चिद् भूतभुवनस्थितिम्
Whatever form of individual existence arises, in whatever way, from the power of life, that very state is assumed by consciousness within itself, establishing the existence of worlds and beings.
जीवसंसृतयः काश्चित् प्रमिलन्ति परस्परम् । स्वयं विहृत्य संसारे शाम्यन्ति चिरकालतः
Some cycles of individual existence dissolve into one another; after moving about in the world on their own, they come to rest after a long time.
सूक्ष्मया परया दृष्ट्या स्वं पश्यस्य् अनया तथा । जगज्जालसहस्राणि परमाण्वन्तरेष्व् अपि
With this subtle, supreme vision, you likewise see your own self, as well as thousands of networks of worlds, even within the smallest atoms.
भित्तौ नभसि पाषाणे ज्वालायाम् अनिले जले । सन्ति संसारलक्ष्याणि तिले तैलम् इवाखिले
Just as oil exists in every sesame seed, so too do marks of worldly existence exist in a wall, in the sky, in stone, in flame, in wind, and in water.