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.
शुद्धिम् एति यदा चेतस् तदा जीवो भवेच् चितिः । शुद्धा च सा सर्वगता तेन सम्मेलनं मिथः
When the mind attains purity, then the individual becomes pure consciousness; and since that consciousness is all-pervading, there is mutual merging.
सर्वेषां पद्मजादीनां स्वसत्ताभ्रमपूरकः । जगद्दीर्घमहास्वप्नस् स्वयम् अन्तस् समुत्थितः
The long, great dream of the world, which fills the existence of all—from the lotus-born Brahma onward—with the illusion of their own being, arises spontaneously within.
स्वप्नात् स्वप्नान्तरं यान्ति काश्चिद् भूतपरम्पराः । तेनोपलम्भः कुड्यादाव् आसां दृढतरस् स्थितः
Some sequences of beings pass from one dream into another; thus, their perception remains firmly established in things like walls and so forth.
यद् यत्र चिद् भावयति तत् तत्राशु भवत्य् अलम् । तया स्वप्ने ऽपि यद् दृष्टं तत्काले सत्यम् एव तत्
Whatever consciousness imagines anywhere, that indeed quickly becomes so there; thus, whatever is seen in a dream at that time is truly real for that moment.
चिदणोर् अन्तरे सन्ति समस्तानुभवाणवः । यथा बीजान्तरे पत्त्रलतापुष्पफलाणवः
Within the subtle atom of consciousness exist all the minute experiences, just as within a seed are the tiny forms of leaf, vine, flower, and fruit.
परमाणुं जगद् अन्तर् धत्ते चित्परमाणुकः । लीनम् आकाशम् आकाशे द्वैतैक्यभ्रमम् उत्सृज
The supreme atom of consciousness holds the universe within itself, just as space is contained within space; abandon the illusion of duality and unity.
देशकालक्रियाद्याख्यैस् स्वैर् एवाणुभिर् एव चित् । अणून् अनुभवत्य् अन्तर् इतराणोर् असम्भवात्
Consciousness, by its own subtle particles, experiences within itself the distinctions called space, time, action, and so on; for one atom cannot experience another.
स्वयं सर्वस्य कचितस् स्वच्छश् चिदणुषण्डकः । ब्रह्मादेः कीटनिष्ठस्य देहदृष्ट्यानुभावितः
The cluster of conscious atoms, both all-pervading and clear, is experienced as the body by all—from Brahma down to the smallest insect—according to their own perception.
कचितं किञ्चिद् एवेह वस्तुतस् तु न किञ्चन । स्वयं स्वत्वं स्वादयन्ते द्वैतं चित्परमाणवः
Here, only a little is apparently formed, but in reality nothing at all; the supreme atoms of consciousness themselves taste their own nature, and duality.
स्वयं प्रकचति स्फारदेहश् चिदणुषण्डकः । नेत्रादिकुसुमद्वारैस् संविदामोदम् उद्गिरन्
The radiant body of consciousness, composed of subtle atoms, shines forth by itself, pouring out the delight of awareness through the gates of the senses such as the eyes and others.