The Necessity of Unwavering Self- Inquiry and Steadfast Practice
(Chapter 11)
Chapter 11: Explanation of the Essence of the World
Verse 1
श्रुत्वैवं हेमचूडस्य कथामत्यद्भुतां तदा । भार्गवः सन्दिग्धमनाः प्रष्टुं समुपचक्रमे ॥ १ ॥
śrutvaivaṁ hemacūḍasya kathāmatyadbhutāṁ tadā । bhārgavaḥ sandigdhamanāḥ praṣṭuṁ samupacakrame ॥ 1 ॥
After hearing the remarkable story of Hemachuda, Bhargava, with a questioning mind, began to inquire.
Verse 2
भगवन् श्रीगुरो यत्ते प्रोक्तं ज्ञानं महाद्भुतम् । भाति मे विषमं ह्येतदसाध्यं चापि सर्वतः ॥ २ ॥
bhagavan śrīguro yatte proktaṁ jñānaṁ mahādbhutam । bhāti me viṣamaṁ hyetad asādhyaṁ cāpi sarvataḥ ॥ 2 ॥
O revered teacher, the knowledge you have shared is indeed marvelous, but it seems to me difficult and unattainable in every respect.
Verse 3
कथमेतज्जगद् दृश्यं चितिमात्रस्वरूपकम् । अदृष्टं केवलं ह्येतच्छ्रद्धोपेयं न चान्यथा ॥ ३ ॥
katham etaj jagad dṛśyaṁ citimātra-svarūpakam । adṛṣṭaṁ kevalaṁ hyetac chraddhopeyaṁ na ca anyathā ॥ 3 ॥
How can this visible world be of the nature of pure consciousness? It is not apparent, and indeed, this can only be accepted through faith, not otherwise.
Verse 4
चितिश्चेत्यविनिर्मुक्ता नानुभाव्या कथञ्चन । नोपपन्न सर्वथैतत् कथं चित्तं समारुहेत् ॥ ४ ॥
citiḥ cetyavinir muktā nānubhāvyā kathaṁcana । nopapanna sarvathā etat kathaṁ cittaṁ samāruhet ॥ 4 ॥
Consciousness, being free from objects, cannot be perceived in any way. This seems unfeasible. How can the mind even reach this understanding?
Verse 5
कृपया बोधनीयोऽहमत्र सर्वात्मना खलु । इत्यापृष्टो दत्तगुरुरवदद् भार्गवं प्रति ॥ ५ ॥
kṛpayā bodhanīyo'ham atra sarvātmanā khalu । itya-pṛṣṭo dattagurur avadad bhārgavaṁ prati ॥ 5 ॥
With kindness, I wish to be fully enlightened on this matter. Thus asked, Guru Dattatreya responded to Bhargava.
Verse 6
शृणु राम प्रवक्ष्यामि दुश्यतत्त्वं यथास्थितम् । एतद् दुश्यमशेषं तु दृशिमात्रं न चेतरत् ॥ ६ ॥
śṛṇu rāma pravakṣyāmi duśya-tattvaṁ yathāsthitam । etat duśyam aśeṣaṁ tu dṛśimātraṁ na cetarat ॥ 6 ॥
Listen, O Rama, I will explain the nature of the visible world as it truly is. The visible world is entirely pure consciousness and nothing else.
Verse 7
अत्रोपपत्तिं वक्ष्यामि शृणु सम्यक् समाहितः । एतद् दृश्यं कार्यभूतमुत्पत्तेरुपलम्भतः ॥ ७ ॥
atra upapattiṁ vakṣyāmi śṛṇu samyak samāhitaḥ । etat dṛśyaṁ kārya-bhūtam utpatteḥ upalambhataḥ ॥ 7 ॥
Here, I will explain the reasoning. Listen attentively and with focus. This visible world is the effect, perceptible from its cause.
Verse 8
उत्पत्तिर्नूतनाभासः प्रतिक्षणमिदं जगत् । नूतनत्वेनैव भाति तत्क्षणोत्पत्तिमज्जगत् ॥ ८ ॥
utpattiḥ nūtanābhāsaḥ pratikṣaṇam idaṁ jagat । nūtanatvenaiva bhāti tat-kṣaṇa-utpatti-majjagat ॥ 8 ॥
Creation appears anew each moment. The world continuously shines with freshness, emerging afresh every instant.
Verse 9
केचित् प्राहुर्जगदिदमखण्डैकक्षणोद्भवम् । अन्ये पदार्थसंघातमयं स्थिरचरात्मकम् ॥ ९ ॥
kecit prāhuḥ jagad idam akhaṇḍa-ekakṣaṇa-udbhavam । anye padārtha-saṅghātam ayaṁ sthira-cara-ātmakam ॥ 9 ॥
Some say this world arises in a single moment, while others view it as an aggregate of elements, consisting of both moving and unmoving components.
Verse 10
सर्वथा तु समुत्पत्तिमदित्येव विनिश्चितम् । तत्र स्वभाववादस्तु नोचितोऽतिप्रसङ्गतः ॥ १० ॥
sarvathā tu samutpattimad ityeva viniścitam । tatra svabhāvavādaḥ tu na ucitaḥ ati-prasaṅgataḥ ॥ 10 ॥
It is established that the world arises in every possible way. Therefore, the theory of nature is deemed inappropriate due to its excessive implications.
Verse 11
अन्वयव्यतिरेकाभ्यां कार्यकारणनिश्चयात् । संवादतः प्रवृत्तीनां कथमाकस्मिकं भवेत् ॥ ११ ॥
anvaya-vyatirekābhyāṁ kārya-kāraṇa-niścayāt । saṁvādataḥ pravṛttīnām katham ākasmikaṁ bhavet ॥ 11 ॥
Given the consistency and contradiction in determining cause and effect, and the coherence of activities, how can it be considered accidental?
Verse 12
क्वचित्तु कारणेऽदृष्टेऽप्यदृष्टं कल्प्यमेव तत् । बहूनामनुरोधो हि न्याय्यः सर्वैरुदाहृतः ॥ १२ ॥
kvacit tu kāraṇe adṛṣṭe api adṛṣṭaṁ kalpyam eva tat । bahūnām anurodhaḥ hi nyāyyaḥ sarvaiḥ udāhṛtaḥ ॥ 12 ॥
Sometimes, even if the cause is not visible, an unseen cause should be assumed. This is justifiable, as universally acknowledged.
Verse 13
भूयो दृष्ट सपूर्व हि कार्यं क्वचिददर्शने । दृष्टवत् परिकल्प्यं स्यादन्यथा सार्वलौकिकी ॥ १३ ॥
bhūyo dṛṣṭa-sapūrvaḥ hi kāryaṁ kvacit adarśane । dṛṣṭavat parikalpyaṁ syāt anyathā sārlaukikī ॥ 13 ॥
Repeatedly, when an effect is observed with a cause, it should be assumed to have a cause even if it is not seen; otherwise, it would contradict universal experience.
Verse 14
सम्प्रवृत्तिर्विरुध्येत तस्मात् सर्व सकारणम् । अत एव कार्यहेतोः किञ्चित्कारणतत्परः ॥ १४ ॥
sampravṛttir virudhyeta tasmāt sarva sakāraṇam । ata eva kārya-hetoḥ kiñcit kāraṇa-tat-paraḥ ॥ 14 ॥
Activity would be contradicted; therefore, everything must have a cause. Thus, every effect must have a cause.
Verse 15
सर्वत्र दृश्यते लोकस्तस्मादेतन्न किञ्चन । केचिदाहुरसत्कल्पैरणुभिः कार्यमुद्यतम् ॥ १५ ॥
sarvatra dṛśyate lokaḥ tasmāt etat na kiñcana । kecid āhuḥ asat-kalpaiḥ aṇubhiḥ kāryam udyatam ॥ 15 ॥
Since the world is seen everywhere, nothing exists without a cause. Some argue that effects are produced by unreal atoms.
Verse 16
तेभ्योऽत्यन्तं विभिन्नं चाप्यसदत्यन्ततो भवेत् । असत्सतोरेकता हि विरुद्धा न कुतो भवेत् ॥ १६ ॥
tebhyaḥ atyantam vibhinnam ca api asat atyantataḥ bhavet । asat-sataḥ ekatā hi viruddhā na kuto bhavet ॥ 16 ॥
For such people, the world would seem extremely different, even completely non-existent. The unity of non-existence and existence is inherently contradictory and cannot be.
Verse 17
नहि पीतमपीतं च प्रकाश चाप्रकाशकम् । एकं भवेद् विरुद्धत्वात् साङ्कर्यादिप्रसक्तितः ॥ १७ ॥
nahi pītam apītam ca prakāśa ca aprakāśakam । ekaṁ bhavet viruddhatvāt sāṅkarya-ādi-prasaktitaḥ ॥ 17 ॥
Indeed, being both drunk and not drunk, or light and darkness simultaneously, cannot be reconciled due to inherent contradictions and resulting confusion.
Verse 18
ईश्वरेच्छादितो वापि कथमादिक्रियोद्भवः । गुणसाम्यप्रकृतिकं जगदित्यप्यसंभवि ॥ १८ ॥
īśvarecchāditaḥ vā api katham ādikriyā-udbhavaḥ । guṇa-sāmya-prakṛtikam jagat iti api asaṁbhavi ॥ 18 ॥
Even with the will of the Lord, how could the origin of the first action arise? That is impossible for the world, which is characterized by a balance of qualities, to come into being.
Verse 19
वैषम्यहेतोर्मग्यत्वात् साम्यहेतोश्च हीनतः । चेतनेनानघिष्ठानाद् दृष्टान्तानुपलम्भतः ॥ १९ ॥
vaiṣamya-hetoḥ magyatvāt sāma-hetoḥ ca hīnataḥ । cetaneṇa anaghiṣṭhānāt dṛṣṭāntānu-palambhataḥ ॥ 19 ॥
This world appears because it arises from inequality and deficiency in the cause of equality, driven by baseless intelligence and a lack of evidence.
Verse 20
तस्माज्जागतकार्यस्य कारणं नोपलभ्यते । अदृष्टे तु श्रुतिर्मूलं नान्यमानस्य सङ्गमः ॥ २० ॥
tasmāj jāgata-kāryasya kāraṇaṁ na upalabhyate । adṛṣṭe tu śrutiḥ mūlaṁ na anya-mānasya saṅgamaḥ ॥ 20 ॥
Therefore, the cause of the world's activity is not perceived. The unseen is supported by scripture, not by other considerations.
Verse 21
प्रमातृणामपूर्णत्वात् प्रमाणस्यानवस्थितेः । कार्यकर्त्र वियोगस्य भूयोदर्शनहेतुतः ॥ २१ ॥
pramātṛṇām apūrṇatvāt pramāṇasya anavasthiteḥ । kārya-kartra viyogasya bhūyo-darśana-hetutaḥ ॥ 21 ॥
Due to the limitations of the perceivers and the instability of the means of knowledge, the separation of the effect from the doer is often observed.
Verse 22
सकर्तृकं जगदिदं सम्भवाच्चेतनो हि सः । कार्यस्याचिन्त्यरूपस्य कर्ता साधारणः कथम् ॥ २२ ॥
sakartṛkaṁ jagad idaṁ sambhavāt cetano hi saḥ । kāryasya acintya-rūpasya kartā sādhāraṇaḥ katham ॥ 22 ॥
This world, having a doer, suggests that the doer is conscious. How can a doer of such an unimaginable nature be considered ordinary?
Verse 23
तस्मादचिन्त्यशव्तिः स आगमस्तद्विमर्शनम् । पूर्णस्य त्वप्रतिहतं प्रमाणं सर्वतोऽधिकम् ॥ २३ ॥
tasmāt acintya-śaktiḥ sa āgamaḥ tad-vimarśanam । pūrṇasya tu apratihataṁ pramāṇaṁ sarvataḥ adhikam ॥ 23 ॥
Therefore, he possesses unimaginable power, and scripture reflects this. The means of knowledge that reveals the complete truth is indeed uninterrupted and superior in every respect.
Verse 24
तत्रैकस्तु महेशानः पुरा सृष्टेरुदाहृतः । स्वतन्त्रो ह्यनुपादानः स्वातन्त्र्यभरवैभवात् ॥ २४ ॥
tatra ekaḥ tu maheśānaḥ purā sṛṣṭeḥ udāhṛtaḥ । svatantraḥ hi anupādānaḥ svātantrya-bhara-vaibhavāt ॥ 24 ॥
There, indeed, is one Lord Shiva is described in the past as independent and without a material cause, due to the grandeur of his independence.
Verse 25
स्वात्मभित्तौ जगच्चित्रं विलासायावभासयत् । यथा स्वप्नमनोराज्ये कल्पितं स्वेन केवलम् ॥ २५ ॥
svātma-bhittau jagat-citraṁ vilāsāya avabhāsayat । yathā svapna-manorājye kalpitaṁ svena kevalam ॥ 25 ॥
The diverse and fascinating world appears as if it is illuminated by the light of one’s own inner self, just like how a dream world is created by the mind itself.
Verse 26
अहंत्वेनैव गृह्णाति देहं तद्वदयं जगत् । न ते रूपं यथा देहः स्वप्नव्यावृत्तिहेतुतः ॥ २६ ॥
ahaṁtvena eva gṛhṇāti dehaṁ tadvat ayaṁ jagat । na te rūpaṁ yathā dehaḥ svapna-vyāvṛtti-hetutaḥ ॥ 26 ॥
The body is accepted as real only due to the sense of ‘I’ (ahamkara), and similarly, this world is perceived. The world is not different from the body, as the difference arises from the same cause as in dreams.
Verse 27
तथास्य न जगद्देहो व्यावृत्तेः प्रलये ननु । देहादिव्यतिरिक्तस्त्वं यथा केवलचिन्मयः ॥ २७ ॥
tathā asya na jagat-dehaḥ vyāvṛtteḥ pralaye nanu । deha-ādi-vyatiriktaḥ tvaṁ yathā kevala-cinmayaḥ ॥ 27 ॥
Just as the physical body of the world does not dissolve with changes or dissolution, you, as pure consciousness, remain unaffected by these changes. You are distinct from the body and other forms.
Verse 28
एवं देवो जगच्छून्यचिदेकवपुरव्ययः । तेनेदं स्वात्मनि जगच्चित्रमुन्मीलितं ननु ॥ २८ ॥
evaṁ devo jagat-śūnya-cid-eka-vapuḥ avyayaḥ । tena idaṁ svātmani jagat-citram unmilitaṁ nanu ॥ 28 ॥
Therefore, the deity, embodying the singular essence of emptiness and consciousness, reveals the entire world within oneself, remaining unchanged and constant.
Verse 29
क्वोन्मीलयेज्जगच्चित्रं स्वान्यस्य क्वाप्यसम्भवात् । ऋते चिति कदाचिद्वा क्व किं भवितुमर्हति ॥ २९ ॥
kva unmīlayet jagat-citram sva-anyasya kva api asambhavāt । ṛte citi kadācit vā kva kiṁ bhavitum arhati ॥ 29 ॥
Where else could the world be revealed if not within oneself? Is it possible for anyone else to reveal it? Only consciousness can exist at all times.
Verse 30
यत्राभावश्चितेर्ब्रूयात् स देशो नैव सिध्यति । अभावश्च चितेः केन सिध्येत्तस्माच्चितिः परा ॥ ३० ॥
yatra abhāvaḥ citeḥ brūyāt sa deśaḥ na eva sidhyati । abhāvaḥ ca citeḥ kena sidhyet tasmāt citiḥ parā ॥ 30 ॥
Wherever consciousness is said to be absent, that place itself does not exist. Since nothing can prove the absence of consciousness, it is clear that consciousness is supreme.
Verse 31
महासत्ता जगद्ग्रासशीला पूर्णाऽवभासते । समुद्रमन्तरा भङ्गा दिवानाथं विना प्रभाः ॥ ३१ ॥
mahā-sattā jagat-grāsa-śīlā pūrṇā avabhāsate । samudram antarā bhaṅgā divā-nāthaṁ vinā prabhāḥ ॥ 31 ॥
The great existence, which encompasses the world completely, appears like waves without an ocean or light without the sun.
Verse 32
यथा न सन्ति तद्वद् वै सविद्रूपं विना जगत् । तस्मादेष महादेवः शुद्धचैतन्यविग्रहः ॥ ३२ ॥
yathā na santi tadvat vai sa-vid-rūpaṁ vinā jagat । tasmāt eṣa mahā-devaḥ śuddha-caitanya-vigrahaḥ ॥ 32 ॥
Since the world cannot exist without consciousness, this great deity, Mahadeva must be in the form of pure consciousness.
Verse 33
आसीत् सृष्टेः पुरा तस्मादुत्पन्नं तत्र संस्थितम् । तस्मिन् विलीयते चान्ते जगदेतच्चराचरम् ॥ ३३ ॥
āsīt sṛṣṭeḥ purā tasmāt utpannam tatra saṁsthitam । tasmin vilīyate ca ante jagat etac cara-acaram ॥ 33 ॥
Before creation, the world originated from him, it is sustained by him, and in the end, it dissolves back into him — this world of both moving and non-moving things.
Verse 34
इत्यागमप्रसिद्धोऽर्थस्तन्न विप्रतिपद्यते । अदृष्टार्थेषु संवादात् प्रमाणं ह्यागमो भवेत् ॥ ३४ ॥
iti āgama-prasiddhaḥ arthaḥ tat na vipratipadyate । adṛṣṭa-artheṣu saṁvādāt pramāṇam hi āgamaḥ bhavet ॥ 34 ॥
Thus, the well-known teachings of scripture are not contradicted. In matters that are not visible, agreement with scripture serves as evidence.
Verse 35
दृश्यन्ते मणिमन्त्रादिसिद्धयः सर्वतो यतः । नाल्पप्रज्ञो विजानीयाद् मणिमन्त्रमहाफलम् ॥ ३५ ॥
dṛśyante maṇi-mantra-ādi-siddhayaḥ sarvataḥ yataḥ । na alpa-prajñaḥ vijānīyāt maṇi-mantra-mahā-phalam ॥ 35 ॥
Because the effects of jewels, mantras, and similar things are visible everywhere, a person with limited understanding may not grasp the full significance of their power.
Verse 36
तस्मात् सर्वज्ञगदितो ह्यागमः सर्वदर्शनः । तत्रोक्तो देव एवादौ सुष्टेर्जगत आस्थितः ॥ ३६ ॥
tasmāt sarva-jña-gaditaḥ hi āgamaḥ sarva-darśanaḥ । tatra uktaḥ devaḥ eva ādau sṛṣṭeḥ jagat āsthitaḥ ॥ 36 ॥
Therefore, the scripture, which is spoken by the omniscient and all-seeing, describes the deity as being present at the beginning of creation.
Verse 37
निरुपादान एवादौ सृष्टवानखिलं जगत् । यस्माद् महेश्वरः पूर्णस्वच्छस्वातन्त्र्यसंयुतः ॥ ३७ ॥
nirupādānaḥ eva ādau sṛṣṭavān akhilaṁ jagat । yasmāt maheśvaraḥ pūrṇa-svaccha-svātantrya-saṁyutaḥ ॥ 37 ॥
Without a material cause, he created the entire world at the beginning, because the great deity possesses complete and pure independence.
Verse 38
चिदात्मभित्तावखिलं चित्रमुन्मीलयेद् जगत् । न तज्जगत् सम्भवति बहिः क्वचिदवस्थितम् ॥ ३८ ॥
cid-ātma-bhittau akhilaṁ citram unmilayet jagat । na tat jagat sambhavati bahiḥ kvacit avasthitam ॥ 38 ॥
The entire world is revealed on the foundation of consciousness. This world does not exist anywhere outside of it.
Verse 39
पूर्णत्वादीश्वरस्येह स्थानमन्यन्न विद्यते । अन्यस्थानस्थितं तच्च कथञ्चिन्नैव सिध्यति ॥ ३९ ॥
pūrṇatvāt īśvarasya iha sthānam anyat na vidyate । anya-sthāna-sthitam tat ca kathañcit na eva sidhyati ॥ 39 ॥
Because of the lord's completeness, there is no other place in this world. Anything claimed to exist elsewhere is not supported by any evidence.
Verse 40
तथा च दर्पणाभोगे प्रतिबिम्बवदेव हि । जगदुन्मीलितं देवे चैवं सर्व समञ्जसम् ॥ ४० ॥
tathā ca darpaṇa-abhoge pratibimba-vat eva hi । jagat unmilitaṁ deve ca evaṁ sarva-samanjasam ॥ 40 ॥
Similarly, just as a reflection appears on the surface of a mirror, the world is revealed within the deity, making everything consistent.
Verse 41
जगदादेर्हि देवस्य योगीव जगतः क्रियाः । सङ्कल्पनगरप्रख्या सृष्टिर्देवस्य सम्मता ॥ ४१ ॥
jagadāder hi devasya yogīva jagataḥ kriyāḥ । saṅkalpa-nagara-prakhyā sṛṣṭir devasya sammatā ॥ 41 ॥
At the beginning of the world, the actions of the deity are akin to those of a yogi, and creation is regarded as resembling a city imagined by the deity.
Verse 42
राम ते मानसी सृष्टिर्मनोमय्येव केवला । अनेकमातृमेयादिप्रचुरा ह्यवभासते ॥ ४२ ॥
rāma te mānasī sṛṣṭir manomayy eva kevalā । aneka-mātṛ-meya-ādi-pracurā hy avabhāsate ॥ 42 ॥
O Rama, your mental creation is entirely mind-made, full of various measures and things that can be measured, and it indeed appears as such.
Verse 43
अनेकभेदभिन्नापि मनसोऽन्या नहि क्वचित् । उत्पन्ना मनसस्तत्र स्थिता तत्रैव लीयते ॥ ४३ ॥
anekabheda-bhinnāpi manaso'nyā nahi kvacit । utpannā manasas tatra sthitā tatraiva līyate ॥ 43 ॥
Although differentiated into many forms, nothing exists apart from the mind; whatever arises from the mind remains within it and ultimately merges back into it.
Verse 44
सा केवलमनोरूपा यथा तद्वज्जगच्छिवात् । स शिवश्चितिमात्रैकरूपश्चितिरविग्रहा ॥ ४४ ॥
sā kevala-manorūpā yathā tadvat jagac-chivāt । sa śivaś citi-mātra-eka-rūpaḥ citiḥ avigrahā ॥ 44 ॥
Just as everything is purely mental creation, similarly this world is originating from Shiva, He, Shiva is pure consciousness — formless consciousness itself.
Verse 45
त्रिपुरानन्तशक्त्यैक्यरूपिणी सर्वसाक्षिणी । सा चितिः सर्वतः पूर्णा परिच्छेदविवर्जनात् ॥ ४५ ॥
tripurānanta-śakti-aikya-rūpiṇī sarva-sākṣiṇī । sā citiḥ sarvataḥ pūrṇā pariccheda-vivarjanāt ॥ 45 ॥
Endowed with the unity of the infinite powers of Tripura and witnessing everything, that consciousness is wholly complete and undivided.
Verse 46
कालो देशश्च लोकेऽस्मिन् परिच्छेदकरः स्मृतः । तत्राकारमयो देशः कालस्तु स्यात् क्रियामय: ॥ ४६ ॥
kālo deśaś ca loke'smin pariccheda-karaḥ smṛtaḥ । tatra ākāra-mayaḥ deśaḥ kālas tu syāt kriyā-mayaḥ ॥ 46 ॥
In this world, time and space are perceived as causing division; space is composed of shapes, while time is composed of actions.
Verse 47
यां चितिं समुपाश्रित्य स्यादाकारः क्रियापि वा । तस्याः परिच्छेदकत्वमनयोः स्यात् कथं वद ॥ ४७ ॥
yāṁ citiṁ samupāśritya syād ākāraḥ kriyāpi vā । tasyāḥ pariccheda-katvam anayoḥ syāt kathaṁ vada ॥ 47 ॥
Tell me, how could form or action, which are based on that consciousness, cause divisibility?
Verse 48
कस्मिन् देशे च काले च चितिर्नास्तीह तद्वद । यत्र न स्याच्चितिः सोऽपि कथं स्यादिति वै भवेत् ॥ ४८ ॥
kasmin deśe ca kāle ca citir nāstīha tadvada । yatra na syāc citiḥ so'pi kathaṁ syād iti vai bhavet ॥ 48 ॥
Tell me, where in space and time does consciousness not exist here? How could anything be where there is no consciousness?
Verse 49
अस्तिता हि पदार्थानां प्रकाशो नापरः खलु । प्रकाशस्तु चितिः प्रोक्ता नाचितेः स्यात् प्रकाशता ॥ ४९ ॥
astitā hi padārthānāṁ prakāśo nāparaḥ khalu । prakāśas tu citiḥ proktā nāciteḥ syāt prakāśatā ॥ 49 ॥
The existence of objects is not a separate form of illumination. Illumination is identified with consciousness, not with non-consciousness.
Verse 50
प्रकाशस्तु सुमुख्यः स्याद्यः स्वतन्त्रः प्रकाशते । जडा न स्वप्रकाशा हि चितियोगप्रकाशनात् ॥ ५० ॥
prakāśas tu sumukhyaḥ syād yaḥ svatantraḥ prakāśate । jaḍā na svaprakāśā hi citi-yoga-prakāśanāt ॥ 50 ॥
However, supreme illumination is that which illuminates independently. The insentient objects do not illuminate themselves; they are illuminated by consciousness.
Verse 51
अन्यानपेक्षणेनैव चितिः स्वस्मिन् प्रकाशते । जडाश्चितिं समाश्रित्य प्रकाशन्ते न चान्यथा ॥ ५१ ॥
anyān-apekṣaṇenaiva citiḥ svasmin prakāśate । jaḍāś citiṁ samāśritya prakāśante na ca anyathā ॥ 51 ॥
Consciousness illuminates on its own, without depending on anything else. Insentient objects are illuminated by consciousness, not by their own nature.
Verse 52
अप्रकाशेऽपि वस्तूनामस्तिता चेत्तदा शृणु । अस्ति नास्तीति लोकेऽस्मिन् व्यवस्था नहि सेत्स्यति ॥ ५२ ॥
aprakāśe'pi vastūnāṁ astitā cet tadā śṛṇu । asti nāsti iti loke'smin vyavasthā nahi setsyati ॥ 52 ॥
Listen, if objects exist even in the absence of illumination, then the concepts of existing and not existing would not make sense in this world.
Verse 53
तस्माद्वस्त्वस्तिता लोके चित्प्रकाशो न चापरः । यथा हि प्रतिषिम्बानां सत्त्वं दर्पण एव हि ॥ ५३ ॥
tasmād vastv-astitā loke cit-prakāśo na ca aparaḥ । yathā hi pratiṣimbānāṁ sattvaṁ darpaṇa eva hi ॥ 53 ॥
Therefore, the existence of objects in the world is the illumination of consciousness, and nothing else. It is similar to how reflections exist only in the mirror.
Verse 54
तथा चितिर्जगत्सत्ता ततः सर्वं चितिर्भवेत् । अधिकं भासते यत्तु॒ तन्नैर्मल्यमहित्त्वतः ॥ ५४ ॥
tathā citir jagat-sattā tataḥ sarvaṁ citir bhavet । adhikaṁ bhāsate yat tu tan nairmalyam ahittvataḥ ॥ 54 ॥
Thus, consciousness is the essence of the world; therefore, everything becomes consciousness. Whatever shines represents purity, not impurity.
Verse 55
काठिन्यनिर्मलत्वाभ्यां प्रतिबिम्बावभासनम् । तयोस्तु तारतम्येन प्रतिबिम्बः स्फुटोऽस्फुटः ॥ ५५ ॥
kāṭhinyanirmalatvābhyāṁ pratibimbāvabhāsanam । tayoḥ tu tāratamyena pratibimbaḥ sphuṭaḥ asphuṭaḥ ॥ 55 ॥
The clarity of a reflection depends on the hardness and purity of the reflecting surface, resulting in either a clear or unclear image (Similarly, the world is reflected due to the purity in consciousness).
Verse 56
दर्पणे च जले चापि स्पष्टमेतद्धि लक्ष्यते । जडत्वाद् दर्पणादेस्तु स्वातन्त्र्यपरिवर्जनात् ॥ ५६ ॥
darpaṇe ca jale ca api spaṣṭam etad dhi lakṣyate । jaḍatvād darpaṇād e tu svātantrya-parivarjanāt ॥ 56 ॥
This is clearly observed in mirrors and water as well; due to their insentience, they lack independence.
Verse 57
बिम्बापेक्षा चितेः स्वच्छस्वातन्त्र्यादनपेक्षता । निर्मलत्वं स्वत सिद्धं चितेर्मालिन्यवर्जनात् ॥ ५७ ॥
bimbāpekṣā citeḥ svaccha-svātantryāt anapekṣatā । nirmalatvaṁ svataḥ siddhaṁ citeḥ mālinya-varjanāt ॥ 57 ॥
The dependence of reflections is due to consciousness's pure independence and lack of dependence. Purity is inherently established in consciousness, arising from the absence of impurity.
Verse 58
अनेकरसतैव स्याद् मालिन्यं तत् चितेर्नहि । ऐकात्म्यरूप्याच्चिच्छक्तेरखण्डत्वाच्च सर्वथा ॥ ५८ ॥
anekarasataiva syād mālinyaṁ tat citer nahi । aikātmya-rūpyāt cit-śakter akhaṇḍatvāc ca sarvathā ॥ 58 ॥
Diverse qualities seen lead to impurity, but consciousness itself is not diverse. It stems from the nature of unity, the power of consciousness, and its indivisibility in all aspects.
Verse 59
अरिक्तात्मभावहेतोर्नैर्मल्यं सर्वतोऽधिकम् । अस्वतो भासमानस्य भानमन्यानुषङ्गतः ॥ ५९ ॥
ariktātma-bhāva-hetor nairmalyaṁ sarvato'dhikam । asvato bhāsamānasya bhānam anyānuṣaṅgataḥ ॥ 59 ॥
From the nature of the non-empty self, purity in the self is superior in all respects. The appearance of the non-self is simply the result of its illumination through its connection to others.
Verse 60
प्रतिबिम्बस्वरूपज्ञाः प्रतिबिम्बं प्रचक्षते । जगदेतादृशं सर्वं सर्वैः समभिलक्षितम् ॥ ६० ॥
pratibimba-svarūpa-jñāḥ pratibimbaṁ pracakṣate । jagad etādṛśaṁ sarvaṁ sarvaiḥ samabhilakṣitam ॥ 60 ॥
Those who understand the nature of reflections recognize that the world is like a reflection; it is observed by all.
Verse 61
स्वतो न भासते क्वापि भासते च चिदाश्रयात् । अतो जगत् स्यादादर्शप्रतिबिम्बसुसंमितम् ॥ ६१ ॥
svato na bhāsate kvāpi bhāsate ca cid-āśrayāt । ato jagat syād ādarśa-pratibimba-susaṁmitam ॥ 61 ॥
By itself, it does not shine anywhere, but it shines through the support of consciousness. Therefore, the world is like a well-defined reflection in a mirror.
Verse 62
चितिर्विचित्राऽन्यभावैरुपरक्तापि भासिनी । स्वरूपादप्रच्युतैवादर्शवल्लेशतोऽपि हि ॥ ६२ ॥
citiḥ vicitrā anya-bhāvair uparaktā api bhāsinī । svarūpāt apracyutā iva ādarśa-vat leśataḥ api hi ॥ 62 ॥
Even when colored by various states (varied reflections), consciousness illuminates without deviating from its true nature, just like a mirror.
Verse 63
दर्पणप्रतिबिम्बानां दर्पणानन्यता यथा । चिदात्मप्रतिबिम्बानां चिदात्मानन्यता तथा ॥ ६३ ॥
darpaṇa-pratibimbānāṁ darpaṇa-ananyatā yathā । cid-ātma-pratibimbānāṁ cid-ātma-ananyatā tathā ॥ 63 ॥
Just as reflections in a mirror are not separate from the mirror itself, similarly reflections in the consciousness are not separate from consciousness.
Verse 64
दर्पणे प्रतिबिम्बो हि बिम्बहेतुर्निरूपितः । चितिः तिस्वातन्त्र्यहेतुः स्यात् प्रतिबिम्बो हि जागतः ॥
darpaṇe pratibimbo hi bimba-hetur nirūpitaḥ । citiḥ ti-svātantrya-hetuḥ syāt pratibimbo hi jāgataḥ ॥ 64 ॥
The reflection in the mirror clearly causes the image we see. Similarly, consciousness can be seen as the source of the world's existence and independence, just as the reflection depends on the mirror.
Verse 65
स्वसङ्कल्पाद्राम पश्य स्वात्मनि प्रतिबिम्बितान् । भावान् बिम्बविनाभूतान्निर्निमित्तावभासनान् ॥ ६५ ॥
sva-saṅkalpād rāma paśya svātmani pratibimbitān । bhāvān bimba-vinābhūtān nirnimittāvabhāsanān ॥ 65 ॥
O Rama, observe how all states are reflected in oneself by one's own will, appearing without any inherent cause or original image.
Verse 66
सङ्कल्प एव स्वातन्त्र्यं चितेरुच्छूनमीर्यते । असङ्कल्पदशायां सा चितिः स्वच्छैकरूपिणी ॥ ६६ ॥
saṅkalpa eva svātantryaṁ citer uccāvaṇīryate । asaṅkalpa-daśāyāṁ sā citiḥ svaccha-eka-rūpiṇī ॥ 66 ॥
Will is considered a manifestation of consciousness's independence. In the state without will, consciousness is in its pure, singular form.
Verse 67
एवं चितेर्विशुद्धैकरूपायाः सृष्टितः पुरा । बृहत् स्वातन्त्र्यमभवत् सङ्कल्पात्मकमेव तत् ॥ ६७ ॥
evaṁ citer viśuddha-eka-rūpāyāḥ sṛṣṭitaḥ purā । bṛhat svātantryam abhavat saṅkalpātmakam eva tat ॥ 67 ॥
Thus, from the pure, singular form of consciousness, there was great independence before creation, which was indeed of the nature of will.
Verse 68
तत एतत्समाभातं प्रतिबिम्बात्मकं जगत् । बृहत्सङ्कल्पसुस्थैर्याच्चिरमेतद् विभासते ॥ ६८ ॥
tata etat samābhātaṁ pratibimba-ātmakam jagat । bṛhat-saṅkalpa-susthairya-ciram etad vibhāsate ॥ 68 ॥
From that, the world manifests like a reflection. Due to the stability of great will, it shines for a long time.
Verse 69
साधारणं जगद् भाति पूर्णस्वातन्त्र्यहेतुतः । अन्येषां तदपूर्णत्वाद् भात्यसाधारणात्मना ॥ ६९ ॥
sādhāraṇaṁ jagad bhāti pūrṇa-svātantrya-hetutaḥ । anyeṣāṁ tad apūrṇatvād bhāti asādhāraṇa-ātmanā ॥ 69 ॥
The ordinary world shines because of its complete independence. For others, it appears unusual or complex due to their own lack of completeness (For the jiva, the world appears complex, due to their own imperfections).
Verse 70
अभ्यासान्मणिमन्त्राद्यैः स्वातन्त्र्यं तु यथा यथा । त्यजेत् सङ्कोचमात्मस्थं तथा तत्र हि भासनम् ॥ ७० ॥
abhyāsān maṇi-mantrādyaiḥ svātantryaṁ tu yathā yathā । tyajet saṅkocam ātma-stham tathā tatra hi bhāsanam ॥ 70 ॥
Through repeated practice with jewels, mantras, and other methods, and by overcoming personal constraints, one achieves illumination.
Verse 71
पश्यैन्द्रजालिकं राम निरूपादानयोगतः । भासयन्तं जगच्चित्रं सङ्कल्पादेव सर्वतः ॥ ७१ ॥
paśya indrajālikam rāma nirūpādāna-yogataḥ । bhāsayantaṁ jagat-citraṁ saṅkalpāt eva sarvataḥ ॥ 71 ॥
Look, O Rama, at the magician who, by will alone and without using any materials, illuminates the entire world-picture everywhere.
Verse 72
साधारणं स्थिरं स्वार्थक्रियार्हं भूय एव तु । स्वात्मन्युपसंहरेच्च जगदेवं विभासते ॥ ७२ ॥
sādhāraṇaṁ sthiraṁ sva-artha-kriyārhaṁ bhūya eva tu । svātmani upasaṁharet ca jagat evaṁ vibhāsate ॥ 72 ॥
The stable, ordinary world, which serves one's purposes, is later on, again withdrawn into oneself. Thus, the world shines.
Verse 73
योगिनः पश्य सृष्टिं तां पूर्णस्थैर्यसमावृताम् । योगिनस्तु मितत्वेन सृष्टिर्बाह्या विभाविता ॥ ७३ ॥
yoginaḥ paśya sṛṣṭiṁ tāṁ pūrṇa-sthairya-samāvṛtām । yoginaḥ tu mitatvena sṛṣṭiḥ bāhyā vibhāvitā ॥ 73 ॥
The yogis clearly perceive creation as fully stable and enveloped in stability, while others see external creation through their own limitations.
Verse 74
अमितत्वात्सृष्टिरियं चिन्नाथस्यान्तरेव हि । अत एव चिदात्मत्वव्यतिरेकादसत्यता ॥ ७४ ॥
amitatvāt sṛṣṭir iyaṁ cinnāthasyāntareva hi । ata eva cid-ātmatvavyatirekād asatyatā ॥ 74 ॥
Due to its boundless nature, creation exists only within the Lord of Consciousness. Therefore, because it is distinct from the nature of consciousness, it is considered false.
Verse 75
जगतः प्रतिबिम्बस्यादर्शात्मस्वं विना यथा । अत एव विचारेणासत्यतां याति नान्यथा ॥ ७५ ॥
jagataḥ pratibimbasya ādarśātma-svaṁ vinā yathā । ata eva vicāreṇāsatyatāṁ yāti nānyathā ॥ 75 ॥
Just as a reflection in a mirror cannot exist without the mirror itself, the world is considered false through contemplation and cannot exist otherwise.
Verse 76
सत्यं स्वभावं नो मुञ्चेदसत्यं तं परित्यजेत् । जगत्पश्य भार्गवैतत् स्वभावादतिचञ्चलम् ॥ ७६ ॥
satyaṁ svabhāvaṁ no muñced asatyaṁ taṁ parityajet । jagat paśya bhārgavaitat svabhāvād aticancalam ॥ 76 ॥
Truth always remains true and doesn’t give up its true nature. In contrast, observe, O descendant of Bhrigu, that the world is naturally unstable and constantly changing.
Verse 77
सत्यासत्ये विभागेन भासेते सर्वतोऽखिलम् । प्रतिबिम्बादर्शभानमिव तत्प्रविचारय ॥ ७७ ॥
satyāsatye vibhāgena bhāseta sarvato ’khilam । pratibimbād arśa-bhānam iva tat pravicāraya ॥ 77 ॥
Truth and falsehood manifest everywhere through division, much like reflections in a mirror. Reflect on this carefully.
Verse 78
आदर्शो ह्यचलस्तत्र चलं हि प्रतिबिम्बकम् । तथा जगच्चलं संविदचला सर्वभाविता ॥ ७८ ॥
ādarśo hy acalas tatra calaṁ hi pratibimbakam । tathā jagat calaṁ saṁvid acalā sarva-bhāvitā ॥ 78 ॥
The mirror itself is immovable, but the reflection it shows moves. Similarly, while the world is in constant motion, consciousness remains immovable and all-encompassing.
Verse 79
अत एव हि भावानां विचारासहरूपता । तथा हि सूर्यालोको हि वस्तूनामवभासकः ॥ ७९ ॥
ata eva hi bhāvānāṁ vicārā-saha-rūpatā । tathā hi sūrya-ālokaḥ hi vastūnām avabhāsakaḥ ॥ 79 ॥
Therefore, the nature of the states depends on the one who perceives them, much like how sunlight illuminates objects.
Verse 80
उलूकादिदिवान्धानां विपरीतोऽन्धकारवत् । प्रकाशत्वान्धकारत्वे न विविक्तेऽनयोः स्फुटे ॥ ८० ॥
ulūka-ādi-divā-andhānāṁ viparītaḥ andhakāra-vat । prakāśatva-andhakāratve na vivikte anayoḥ sphuṭe ॥ 80 ॥
Just as, for owls and similar creatures that are active at night but blind during the day, they cannot clearly distinguish between light and darkness, as it appears similar to them.
Verse 81
एवं विषं कस्यचित् स्यादविषं कस्यचिद् भवेत् । मनुष्यादेः प्रतीघातकरी भीतिर्हि लक्ष्यते ॥ ८१ ॥
evaṁ viṣaṁ kasyacit syād aviṣaṁ kasyacid bhavet । manuṣyādeḥ pratīghātakarī bhītiḥ hi lakṣyate ॥ 81 ॥
Thus, poison may be harmful to some and not to others. For humans and similar beings, nature is often seen with fear and can be harmful.
Verse 82
योगिनां गुह्यकादीनामप्रतीघातलक्षणा । कालो देशश्च दीर्घो यो मनुष्यादिप्रभावितः ॥ ८२ ॥
yogināṁ guhyakādīnāṁ apratīghāta-lakṣaṇā । kālo deśaś ca dīrgho yo manuṣya-ādi-prabhāvitaḥ ॥ 82 ॥
But for yogis and celestial beings, nature is not harmful. Time and place, which seem lengthy to humans and similar beings, are experienced differently by them as well.
Verse 83
स एव विपरीतो वै देवानां योगिनामपि । दर्पणे भासमानस्य दूरादेर्दूरता यथा ॥ ८३ ॥
sa eva viparīto vai devānāṁ yoginām api । darpaṇe bhāsamānasya dūrāder dūratā yathā ॥ 83 ॥
For gods and yogis, the experience (of time and place) is quite different, just as the apparent distance in a mirror differs from the actual distance.
Verse 84
तथैवास्य स्वभावोऽपि विचारे न स्थिरो भवेत् । अत आश्रयरूपेण विना नास्ति हि किञ्चन ॥ ८४ ॥
tathā eva asya svabhāvaḥ api vicāre na sthiraḥ bhavet । ataḥ āśraya-rūpeṇa vinā na asti hi kiñcana ॥ 84 ॥
Similarly, its nature is not stable upon examination. Therefore, nothing exists without some form of support.
Verse 85
यदस्तीति भाति तत्तु चितिरेव महेश्वरी । एवं जगच्चिदेकात्मरूपं ते सम्यगीरितम् ॥ ८५ ॥
yad asti iti bhāti tat tu citir eva maheśvarī । evaṁ jagat cit-eka-ātma-rūpaṁ te samyag-īritam ॥ 85 ॥
What truly exists and shines is only consciousness, the great goddess. Thus, the world is rightly said to be of the nature of that one consciousness.
Key Takeaways & AI Summary
This chapter explores the profound teachings of The Necessity of Unwavering Self- Inquiry and Steadfast Practice. It includes 85 verses detailing core themes like "śrutvaivaṁ hemacūḍasya kathāmatyadbhutāṁ tadā । bhārgavaḥ sandigdhamanāḥ praṣṭuṁ samupacakrame ॥ 1 ॥", "bhagavan śrīguro yatte proktaṁ jñānaṁ mahādbhutam । bhāti me viṣamaṁ hyetad asādhyaṁ cāpi sarvataḥ ॥ 2 ॥", "katham etaj jagad dṛśyaṁ citimātra-svarūpakam । adṛṣṭaṁ kevalaṁ hyetac chraddhopeyaṁ na ca anyathā ॥ 3 ॥".A sacred Shakta text revealing the supreme mystery of Tripura (the Divine Mother) — a dialogue between Dattatreya and Parashurama on consciousness, creation, and liberation.