There is nothing apart from consciousness: from thought itself arises everything.

Cittebhyaḥ—from thoughts, from minds—appears in the plural because the text acknowledges the apparent multiplicity of cognitions. Anyat denotes other, different. There exists nothing that is not citta-vṛtti, mental modification. This is not Berkeleyan idealism; it is not a declaration that “to be is to be perceived.” It is far more radical: there is not even “perceiving” as an act of a subject. There is only citta manifesting as subject-object-action, the triputī triad, which dissolves into advaya, non-duality. Saṃbhavāt signifies by arising,