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.
अहमर्थविमुक्तेन भावेनाभावरूपिणा । सर्वं शून्यं निरालम्बं चिच्छान्तम् इति भावयेत्
With a disposition free from the sense of 'I' and taking the form of non-being, one should contemplate that all is void, without support, and that consciousness is at peace.
इदं रम्यम् इदं नेति बीजं ते दुẖखसन्ततेः । तस्मिन् साम्याग्निना दग्धे दुẖखस्यावसरẖ कुतः
The thought, 'This is pleasant, this is not,' is the seed of your stream of suffering; when that is burned by the fire of equanimity, how can suffering find a place?
राजन् भावनमात्रेण रम्यारम्यविभागिता । पौरुषातिशयेनान्तस् स्वेनैवाशु विलीयते
O King, the division into pleasant and unpleasant exists only through imagination; by the power of one's own inner strength, it quickly dissolves by itself.
अभावनेन भावानां कर्तित्वा कर्मकाननम् । परं समेत्य राजेन्द्र विशोकतर आस्स्व भोः
By not imagining the doership of actions, the forest of karma is transcended; having attained the supreme, O King, abide in a state free from sorrow.
भरितभुवनाभोगो भूत्वा विभागबहिष्कृतो गलितकलनोल्लासोल्लासी विकासविलासवान् । नवनवम् अजो वृद्धो ऽत्यन्तं चिराय निरामयस् समसमसितस्वच्छाभोगो भवाभयचिद्वपुः
Having become the fullness of all worlds, beyond all division, with all calculations and excitements dissolved, ever fresh, unborn, ancient, utterly free from disease, equal, pure, and with the body of consciousness that is fearless of becoming.
यथावर्ता जलभरे प्रतिबिम्बानि वा मणौ । यथेन्द्रियेषु विषया यथालोकश् च तेजसि
Just as eddies in a mass of water, reflections in a jewel, objects in the senses, and light in a luminous source appear—
यथा तृणानि वा वायौ दुर्लक्ष्यस्पन्दरूपिणि । त्रिजगन्ति स्फुरन्त्य् एवं दुर्लक्ष्ये ऽनुभवात्मनि
Just as blades of grass move within the wind, whose motion is subtle and hard to perceive, so too the three worlds appear to vibrate within the self of experience, which is itself difficult to discern.
यथा द्रवादयो ऽम्ब्वादौ तापे वा त्रसरेणवः । सन्निवेशाḫ पदार्थाङ्गे सर्गौघाश् चिद्घने तथा
As fluids and other substances exist within water, or as motes of dust are present in heat, so too the multitude of created things are arranged within the mass of consciousness, as parts within a whole.
तदात्मका अतद्रूपास् तत्स्थास् तत्सत्तया स्थिताः । अनन्ते नाशिनस् सर्गा बुद्बुदा जलधाव् इव
They are of its essence, yet not of its form; they abide in it, sustained by its existence. In the infinite, perishable creations are like bubbles in the ocean.
कृष्णे कृष्णस् सिते शुक्लो रक्ते रक्तो यथा मणिः । वर्णे निर्वासनाच्छत्वान् न त्व् असाव् एति रञ्जनाम्
Just as a jewel appears black in blackness, white in whiteness, or red in redness, yet does not truly take on those colors because of its pure, colorless nature, so too—