सम्पद्यते यथाद्यो ऽसौ पुरुषस् सर्गकारकः । अनेनैव क्रमेणेह कीटस् सम्पद्यते क्षणात्
Just as that primordial person, the creator of the world, comes into being, in the same way, here, an insect comes into being in an instant.
तस्थुषाम् एवम् एवेह जातयो हि चतुर्विधाः । रुद्राद्यास् तरुपर्यन्तास् सम्पद्यन्ते क्षणं प्रति
In this same way, among stationary beings, the four kinds of births—from Rudra and others down to trees—come into being each moment.
परमापरमास् सन्ति तथा केचिद् अणूपमाः । एष एव क्रमस् तेषां सति चासति सर्गके
There are those who are supreme and not supreme, and some are exceedingly minute; this is their sequence, whether the creation exists or does not exist.
अस्यास् संसारमायाया एवम्भूतार्थभावनात् । भेदोपशान्ताव् अभ्यासाद् भवत्य् उपशमश् शिवः
From contemplating the reality of this world-illusion in this manner, through the practice of dissolving distinctions, there arises the peaceful state, which is auspicious.
निमेषशतभागार्धमात्रम् एव परा चितिः । स्वरूपतश् चेल् लुठिता तद् एषोदेत्य् अवस्थितिः
If the supreme consciousness is disturbed even for a fraction of a hundredth part of a blink, then this state arises as its manifestation.
सा ज्ञरूपा शिलाकोश इव चेत् स्वात्मनि स्थिता । तद् अनाद्यवभासात्मब्रह्मशब्देन गीयते
If that consciousness, which is of the nature of knowledge, remains established in itself like a stone within a rock, it is then spoken of as the beginningless, self-luminous essence, called by the word 'Brahman.'
अस्मिन् प्रौढिं गते सर्गे महाचिच् चेतनं नवम् । सङ्गम् आगत्य दिग्देशकालांशपरमाणुना
When this creation reached maturity, the supreme consciousness, newly awakened, entered into union with the finest particles of direction, space, time, and atoms.
जीवताम् आगता भूततन्मात्रवलनाक्रमात् । भवत्य् अगमृगीवीरुत्कीटदेवासुरादिकम्
Through the process of absorption into the subtle elements, living beings appeared, manifesting as animals, plants, insects, gods, demons, and the like.
यस्मिन् नित्ये तते तन्तौ दृढे स्रग् इव तिष्ठति । सदसद्ग्रथितं विश्वं विश्वाङ्गे विश्वकर्मणि
Upon that eternal, firm foundation, like a garland resting on a thread, the universe, woven with existence and non-existence, abides within the cosmic body and the cosmic creator.
न तद् दूरे न निकटे नोर्ध्वे नाधो न ते न मे । न पूर्वं नाद्य न प्रातर् न सन् नासन् न मध्यगम्
It is neither far nor near, neither above nor below, neither yours nor mine; neither past, nor present, nor morning; neither being nor non-being, nor in the midst.
अनुभवकलनाद् ऋते ऽस्य माता भवति न सर्वविकल्पनेषु सत्सु । फलदुरुविभवा प्रमाणमाला स्थितिम् उपयाति न वारिणीव वह्निः
Except through direct experience, its origin is not found in any of the manifold conceptualizations; like fire does not remain in water, the chain of proofs and the fruits of vast abundance do not establish its existence.
यथापृष्टं मुने प्रोक्तं त्वयि कल्याणम् अस्तु ते । देशं प्रयामो ऽभिमतम् आगच्छोत्तिष्ठ पार्वति
As you have asked, O sage, I have spoken; may auspiciousness be yours. Let us proceed to the desired place—come, rise, Parvati.
इत्य् उक्त्वा नीलकण्ठो ऽसौ त्यक्तपुष्पाञ्जलौ मयि । ततार परिवारेण समम् अम्बरकोटरम्
Having spoken thus, Nilakantha, abandoning the offering of flowers in my presence, traversed the expanse of the sky together with his retinue.
तस्मिन् गते त्रिभुवनाधिपताव् उमेशे स्थित्वा क्षणं तदनु संस्मृतिपूर्वम् एव । अङ्गीकृतं नवपवित्रतया मयात्मदर्भासनं श्रमवतेव महाश्रुतं तत्
When the lord of the three worlds, Uma's consort, departed, I remained for a moment, then, recalling his presence, I accepted the seat of sacred grass as newly purified, as if for rest after great study.
एतद् उक्तं परेशेन स्वयम् एव च वेद्म्य् अहम् । राम त्वम् अपि जानीषे यथेदं समवस्थितम्
This has been spoken by the Supreme Lord, and I myself know it; Rama, you too understand how this truly stands.
यत्रालीकम् अलीकेन किलालीकं विलोक्यते । तस्यां संसारमायायां किं सत्यं किम् असन्मयम्
Where unreality perceives unreality as reality, in that illusion of worldly existence, what is truth and what is falsehood?
यथा येन विकल्पेन यद्विकल्पेन कल्प्यते । तथा तेनात्मकल्पेन न सताप्य् अनुभूयते
Just as, by whatever imagination, something is imagined, so by that self-conception, it is not truly experienced.
यथा द्रवत्वं पयसि यथा स्पन्दो नभस्वति । यथा नभसि शून्यत्वं तथा सर्गत्वम् आत्मनि
Just as liquidity is in water, just as vibration is in air, just as emptiness is in space, so is the capacity for creation in the Self.
ततः प्रभृति तेनैव क्रमेणार्चनम् आत्मनः । अद्य यावद् गतव्यग्रः कुर्वन्न् अहम् अवस्थितः
From that time onward, by that very sequence, I have remained engaged in worship of the Self, free from distraction, up to this day.
अनेनार्चाविधानेन मयेमा राम वासनाः । अखिन्नेनातिवाह्यन्ते व्यवहारपरा अपि
By this method of worship, Rama, even those tendencies attached to worldly dealings are effortlessly transcended by me, without fatigue.
यथाप्राप्तैः क्रियाचारकुसुमैर् आत्मनो ऽर्चनम् । व्युच्छिन्नम् अप्य् उच्छिन्नं मे न कदाचिद् अहर्निशम्
With whatever flowers of action and conduct are available, the worship of the Self, though interrupted, is never truly broken for me, day or night.
ग्राह्यग्राहकसम्बन्धे सामान्ये सर्वदेहिनाम् । योगिनस् सावधानत्वं यत् तद् अर्चनम् आत्मनः
In the common relationship of subject and object among all embodied beings, the attentiveness of the yogi—that is worship of the Self.
दृष्ट्यानया रघुपते सङ्गमुक्तेन चेतसा । संसारे विपुलारण्ये विहरास्मिन् न खिद्यसे
With this vision, O Raghupati, and with a mind free from attachment, you wander in this vast forest of worldly existence and do not become weary.
दुःखे महति सम्प्राप्ते धनबन्धुवियोगजे । एतां दृष्टिम् अवष्टभ्य विचारं कुरु सुव्रत
When great suffering arises from the loss of wealth and friends, O noble one, hold firmly to this perspective and engage in reflection.
सुखदुःखे न कर्तव्ये धनबन्धूदयक्षयैः । एवम्प्राया एव सर्वा नित्यं संसारदृष्टयः
One should not be affected by pleasure or pain, nor by the rise or fall of wealth and friends; in this way, all perceptions of worldly existence are always of this nature.
जानासीव गतीश् चित्रा विषयाणां प्रमाथिनीः । यथा यान्ति यथायान्ति यथा परिभवन्ति च
You should know well the various courses of sense-objects, how they come, how they go, and how they bring about affliction.
एवम् एव प्रवर्तन्ते प्रेमाणि च धनानि च । एवम् एवावहीयन्ते निमित्तैर् अविचारितैः
In the same way, affections and wealth arise and cease; they are diminished by unforeseen causes just so.
न तास् तव न तासां त्वं निर्मलस् त्वं जगत्क्रियाः । इदम् इत्थं जगत् किञ्चित् किं मुधा परितप्यसे
They are not yours, nor are you theirs; you are pure, and these are activities of the world. This world is thus—why do you grieve in vain?
त्वम् एवासि जगद्रूपं चिन्मात्रं वितताकृतिः । निजावयवकावृत्तौ कः क्रमो हर्षशोकयोः
You alone are the form of the world, pure consciousness of manifold expression; when all is your own manifestation, what place is there for joy or sorrow?
चिदेकतानताम् एत्य सौषुप्तीम् आगतस् स्थितिम् । अद्यप्रभृति राम त्वं तुर्यावस्थात्मको भव
Having attained the uninterrupted state of pure consciousness, which is like deep sleep, from this day onward, O Rama, become one whose nature is the fourth state.