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—
मूढे मूढो हते भग्नो हृष्टे हृष्टस् तथेश्वरः । चित्ते निर्वासनाच्छत्वान् न त्व् असाव् एति रञ्जनाम्
The Lord appears deluded among the deluded, broken among the defeated, joyful among the joyful; yet, because of the pure, impressionless nature of consciousness, he does not truly become affected.
वासनातो जगज्जन्म सा च सङ्केतमात्रकम् । इदं ममेति मिथ्यैव भावनं तत् परित्यज
The birth of the world arises from latent tendencies, which are merely conventions. The thought 'this is mine' is truly false—abandon that notion.
रजोधूमान्ध्यतेजोऽभ्रैर् यथाकाशो न लिप्यते । तथा प्रकृतिसङ्कल्पैश् चित्सारं खम् अलेपकम्
Just as space is not tainted by smoke, dust, darkness, or clouds, so too the essence of consciousness, like the sky, is untouched by the projections of nature and thought.
यथा भूमिगता भासो रविर् एवाङ्ग नेतरत् । तथा चिद् एव सङ्कल्पास् तन्मयत्वेन नेतरत्
Just as the light that appears on the earth is only the sun and nothing else, so too, only consciousness is real; the projections are not truly other than that.
परम् अव्यपदेश्यात्मा निस्स्पन्दḫ पवनो यथा । स्ववेदनात्मनस् स्पन्दाद् आत्मनैवोपलभ्यते
The supreme, indescribable Self is motionless, like the wind at rest; yet, through the vibration of self-awareness, it is perceived by itself.
असद् वेद्यं वेद्यम् इव चिद्रूपत्वाच् चिनोति यत् । चिन्नामयोग्यता सास्य सेयं संसृतिर् उत्थिता
That which is unreal appears as knowable, because of the nature of consciousness; this suitability for being known by consciousness is the arising of saṃsāra.
यथा स्फुरत् प्रसन्नाम्बु नान्यत् सलिलमात्रतः । तथा ब्रह्म चिदच्छात्म नेतरद् ब्रह्ममात्रतः
Just as clear water, when it sparkles, is nothing but water alone, so too, Brahman, whose essence is pure consciousness, is nothing but Brahman.
परम् अव्यपदेश्यात्म यास्य तु व्यपदेश्यता । सैषा चिन् नाम सैवेह द्रष्टृदृश्यपदं गता
Where the supreme, indescribable Self becomes describable, that is called 'consciousness' here, and it assumes the state of seer and seen.
नोदय्य् अप्य् उदितं स्पन्दाद् आवर्तादि यथाम्भसः । तथानुदय्य् अप्य् उदितम् इव वित्त्वात् परे जगत्
Just as a whirlpool arises in water from a certain movement, even though it was not there before, so too, the world appears to arise in the Supreme, though it was not there, due to knowing.
ब्रह्म नव्यपदेश्यात्म निस्स्पन्दḫ पवनो यथा । चिच्छब्दार्थात्मता यात्र तद् अहन्तादिमज् जगत्
Brahman, whose essence is indescribable, is motionless like the wind at rest; wherever there is the essence of the word 'consciousness,' there arises the world beginning with the sense of 'I.'