चन्द्रार्कवह्नितप्तायोरत्नादीनां यथार्चिषः । यथा पत्त्रादि वृक्षाणां निर्झराणां यथा कणाः
Just as the radiance from gems, the moon, sun, and fire, or as leaves from trees, or drops from waterfalls arise from their sources,
तथेदं ब्रह्मणि स्फारे जगद् बुद्ध्यादि कल्पितम् । दुẖखप्रदम् अतज्ज्ञानां तद् एवातद् इव स्थितम्
So too, in the vastness of Brahman, the world and intellect are imagined; they bring suffering to those ignorant of the truth, yet remain as if unreal.
यथा वाहवशाद् वारि दामादिरचनां वहेत् । प्रकृतिर् याति नानात्वं तथा स्पन्दवशाद् इयम्
Just as water, by the force of flow, takes on forms like ropes and other shapes, so too, by the force of vibration, nature assumes diversity.
यथा सरित्पयẖकोशे वाहस् स्पन्दी न लक्ष्यते । तथाजस्रं विरचयन् सर्गम् आत्मा न लक्ष्यते
Just as the movement of water in a river's reservoir is not perceived, so too, while ceaselessly creating the world, the Self is not perceived.
यथा स्वच्छस्य सोम्यस्य महतो ऽवहतो ऽनिशम् । वारिणो ऽप्य् अंशुभिन्नस्य कोशस्पन्दो न लक्ष्यते
Just as the subtle motion in the reservoir of pure, gentle, vast, and constantly flowing water, divided by rays, is not perceived,
तथा सर्वगतस्यापि दाम्नि व्योम्न्य् अथ वाश्मनि । अनावृतस्यानन्तस्य सतस् सत्ता न लक्ष्यते
So too, in the cord, in space, or in the abode, the existence of the all-pervading, unobstructed, infinite Being is not perceived.
सोम्यस्यावहतो वारेẖ कोशस्पन्दो यथात्मगः । न सन् नासन् न च पृथक् सत्ता चिद्वपुषस् तथा
Just as the subtle vibration within a water bubble is neither existent nor nonexistent, nor does it have a separate reality, so too is the being of consciousness.
स्वसङ्कल्पात्मिकां यत्र सर्वशक्तितया स्वयम् । चित्तताम् एति तत्रैतत् तत् प्रस्फुरद् इव स्थितम्
Wherever the mind, inherently formed of its own thought, assumes the state of consciousness by all its powers, there it appears to shine forth as if established.
स्वसङ्कल्पात्मिकां यत्र सर्वशक्तितया स्वयम् । जहाति चित्ततां तत्र सत् संशान्तम् इव स्थितम्
Wherever the mind, inherently formed of its own thought, relinquishes the state of consciousness by all its powers, there it seems to abide as tranquil existence.
एवं चेत् तन् महाभाग दृषदादिर् महाकृतिः । पार्थिवो ऽयं बृहद्भागẖ किम् उत्थो ऽथ किमात्मकः
If this is so, O noble one, then what is the nature of this great form, such as stone and the like, this vast earthly mass—how does it arise, and what is its essence?
शक्तयस् सकला एव चिन्मात्रे ब्रह्मणि स्थिताः । वटबीजे वटलतापत्त्रपुष्पफलादिवत्
All powers truly abide in pure consciousness, in Brahman, just as the tree, leaves, flowers, and fruits exist within the seed of the banyan.
जडाजडाभिधे शक्ती सर्वशक्तेस् स्त आत्मनः । शक्तीनाम् उत्तमे हेम्नि काठिन्यद्रवते यथा
All powers, both inert and non-inert, are but the powers of the Self; just as in gold, the qualities of hardness and fluidity are the highest of its powers.
रूपालोकमनस्कारविषयत्वम् उपागता । जाड्यनाम्नी तयोर् एका यासौ भूम्यादिरूपिणी
One of these powers, called inertia, which assumes the forms of earth and the like, attains the condition of being the object of form, light, and mental activity.
नैषा प्रजायते नापि कदाचित् प्रविलीयते । स्वाङ्गभूता सतो नित्यम् आकाशकोशवत् स्थिता
This does not arise nor does it ever dissolve; being an aspect of existence itself, it always remains established like the space within a jar.
ब्रह्मणो ऽव्यतिरिक्तेयम् इति यस् सर्परज्जुवत् । असदभ्युदितो मोहस् स बोधेन विलीयते
Just as a rope is mistaken for a snake, so too, the delusion that arises as something apart from Brahman is dispelled by knowledge.
नैषा भावविकाराख्याम् एति शुद्धचिदात्मनि । एषा किल कणोर्म्यम्बु पयसीव चिति स्थिता
This does not reach the pure consciousness, which is free from modifications of being; it remains in awareness, like a wave or a drop in water.
यत् सतो ऽसत्त्वम् असतस् सत्त्वं वा विकृतिर् हि सा । अत्यन्तान्यस्वरूपत्वान् नास्ति तत् परमात्मनि
Whatever is the non-being of being, or the being of non-being, is merely a transformation; since it is utterly different in nature, it does not exist in the Supreme Self.
असत्तया सतो राजन्न् असतश् चैव सत्तया । विनष्टाकृतिर् अस्येति विकाराद्य् अभिधीयते
O King, when being is seen as non-being, or non-being as being, its form is said to be lost; this is what is called transformation and the like.
यत् त्व् अङ्कुरे फलादित्वं क्षीरादौ वा घृतादिता । सत्तावभासमात्रं तत् स्फुरत्य् अम्ब्व् इव वीचिभिः
Whatever is seen as fruit in a sprout, or as ghee in milk, is merely an appearance of existence, shining forth like waves on water.
यद् यथा दृश्यते यत्र तत् तथा तत्र विद्यते । देशकालविभागात्म तथा संवेदनात्मकं
Whatever is seen, as it is seen, in whatever place, so it exists there; it is of the nature of division by space and time, and is experienced as such.
देशकालान्तरगतो ऽप्य् एक एव यथा गिरिः । बीजं फलान्तम् अप्य् एवम् एकम् अत्रान्यतास्ति नो
Just as a mountain remains the same even when it is in another place or time, so too, from seed to fruit, there is only one reality here, with no otherness.
वटता वटधानायां यादृक्कालोदया यथा । तथा जडाजडेयं श्रीस् संस्थिता चिन्मयात्मनि
Just as the nature of the banyan tree arises in the banyan seed at the proper time, so too, this inert and non-inert manifestation abides in the consciousness-self.
आकारराशिरूपेण भूरिभावविकारिणा । आभास एव स्फुरति स्वप्नेनेव मनो नृप
O King, the mind appears only as a mass of forms, undergoing many modifications, shining forth merely as an appearance, like a dream.
शैलाद्याकारता स्थूला यथास्य परमात्मनः । स्फुरत्य् असत्या सत्या वा तथा वद पुनर् मम
Just as the gross form of a mountain and such arises from the Supreme Self, so too, whether real or unreal, it manifests—tell me again about this.
इति सर्वं समं शान्तं चिद्व्योम ततम् अव्ययम् । अपर्यन्तम् अनाभासम् आसीद् अस्ति भविष्यति
Thus, all is equal, peaceful, pervaded by the sky of consciousness, imperishable, endless, without appearance; it was, it is, and it will be.
यन् नोर्ध्वं नाप्य् अधो नाशा न तमो न प्रकाशनम् । नेतरत् किञ्चिद् अपि च सर्वम् एव सदैव च
That which is neither above nor below, neither destruction nor darkness nor illumination, nor anything else at all—yet all, always and forever.
चिन्मात्रैकात्मना तेन परमेणेश्वरेण नः । आद्यन्तमध्यमुक्तेन सङ्कल्पश् चेतितस् स्वयम्
By that Supreme Lord, whose nature is pure consciousness and oneness, without beginning, end, or middle, all this is self-conceived by mere intention.
स्थितस् सङ्कल्परूपात्मा मनोमूर्तिर् अजस् ततः । तेन सङ्कल्पितं व्योम मनसेदं बृहद्वपुः
Then, established as the form of intention, the unborn mind-form, by that intention, this vast expanse—the mind-sky—was imagined.
मनोव्योम्नोर् घनतया सम्पन्नḫ पवनस् स्फुरन् । मनोव्योमानिलाश्लेषात् प्रकाशं बुद्धवांस् ततः
From the density of mind and space, wind arises and stirs; from the union of mind, space, and wind, light is then produced.
तेजोऽंशभावसङ्कल्परूपं पश्चात् पयस् स्थितम् । स चतुष्टयपिण्डो ऽथ मनसो ऽण्डतयेक्षितः
Afterwards, water, having the nature of a portion of light and formed by intention, is established; and this fourfold mass is then beheld as the cosmic egg by the mind.