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.
अण्डं तत् पाद्मजं भूत्वा सम्पन्ने पश्य रोदसी । तत्र त्व् अवयवाभासं मेर्वादीदं महत् स्थितम्
That cosmic egg, born of the lotus-seated one, having become complete, behold the heavens; within it, this great expanse from Meru and beyond appears as its limbs.
जगत्तयेति ब्रह्मैव परिपूर्णं विलोक्यते । स्पन्दैर् भावविकाराद्यैस् सविकारम् इव स्थितम्
This triad of worlds is seen as Brahman alone, utterly full; it appears, as if with modifications, through vibrations and various transformations of being.
एकैवानेकरूपेव देशकालान्तरे यथा । सरित् तथैव वल्लीत्वे स्थिता स्वस्थैव बीजता
Just as one river may appear as many forms in different places and times, so too does the seed remain unchanged in its own state, even as it stands as a vine.
पालीवतानि तिष्ठन्ति यथा कुम्भस्य कोटरे । तथापारस्य चिद्व्योम्नो जगन्त्य् अन्तस् स्थितानि हि
Just as cavities remain within the hollow of a pot, so too do worlds abide within the boundless sky of consciousness.
चिद्ब्रह्मकोटरगता इमास् सर्गपरम्पराः । स्फुरन्ति परिणामिन्यो जलकोशे यथोर्मयः
These successive creations, situated within the cavity of the consciousness-Brahman, shimmer and transform like waves within a mass of water.
यथा पतन्त्या तमसि दृष्ट्या किम् अपि दृश्यते । तथा जगद् अहं चेति चितासत् प्रतिभासते
Just as, when falling into darkness, something is perceived by sight, so too do the world and 'I' appear as mere reflections in consciousness, though unreal.
यथा दृष्ट्या तमस्य् अन्धे चक्रकाद्य् अपि दृश्यते । तथादिसर्गे ऽयम् अहम् इत्य् असत्यं चितोह्यते
Just as, in darkness, even a blind person sees circles and such by sight, so too, at the beginning of creation, this notion of 'I am' is falsely conceived in consciousness.
चिद्घनस्य महाशक्तेर् यद् एव प्रतिभासनम् । तत् प्रकृत्यादिनामेह न सन् नासन्न् अतच् च तत्
Whatever appears to the dense, supreme power of consciousness—by its very nature, by names such as 'matter' and so on—is neither real nor unreal, nor is it otherwise.
बृंहिता भरिताकारा सत्तैका पारमात्मिकी । आभासैḫ प्रस्फुरत्य् एवम् अब्धिर् ऊर्म्यादिभिर् यथा
The one supreme reality, vast and all-pervading, appears through its manifestations, just as the ocean is revealed by its waves and so on.
चिदाकाशमयं सर्वं जगद् इत्य् एव भावयन् । यस् तिष्ठत्य् उपशान्तेच्छं स ब्रह्मकवचस् सुखी
Whoever contemplates that the entire world is composed of the space of consciousness, and remains with desire pacified, is protected by the armor of Brahman and is happy.