यावत् किञ्चित् प्रस्फुरति सर्गस् तावत् कदर्थनाम् । मा यातु मात्स्यन्यायेन किलेति विहिता स्थितिः
As long as creation stirs even a little, so long does confusion arise; let the order be maintained so that the law of the fish does not take hold.
निष्पुण्यपापं निश्चित्तं निर्ममो ऽमननक्रियम् । कालातिवाहनायैव जीवन्मुक्तो ऽवतिष्ठते
The liberated while living abides only for the passing of time, free from merit and demerit, devoid of mind, without possessiveness, and without thought or action.
मायाग्रस्तमतिस् त्व् आत्मवासनावशतḫ फलम् । प्राप्नोतीहामुत्र चैव तदर्थं यतते च सः
But one whose mind is seized by illusion, under the sway of personal tendencies, attains results here and hereafter, and strives for those results.
एतावत् तावद् आबालपण्डितामरमानवम् । अविसंवादि यद् यादृक् चित्तं तन्मयतात्मनः
To this extent, from child to scholar, god to human, whatever the mind is like, such is the state of one's being, unfailingly.
स्वसङ्कल्पैकबीजाय नरकस्वर्गशाखिने । फलायाज्ञस्य कर्तृत्वम् अकर्तृत्वं च राघव
Heaven and hell, with their branches, arise from the single seed of one's own intention; O Raghava, for the ignorant, there is both doership and non-doership as their fruit.
यत् तु तज्ज्ञस्य कर्तृत्वम् अकर्तृत्वं च वा क्वचित् । तत् प्रमेयदशाम् एति न कदाचन कस्यचित्
But wherever there is doership or non-doership for the knower of truth, it only reaches the state of appearance, never truly for anyone at any time.
कर्ता भवत्व् अकर्ता वा मुक्त एवाङ्ग तत्त्ववित् । भूयो मज्जति नाज्ञाने पयḫफेन इवाम्भसि
Whether one acts or refrains from action, O dear one, the knower of truth is liberated; he does not sink again into ignorance, like a foam on water.
कर्ता भवत्व् अकर्ता वा बद्ध एवायथार्थवित् । अरण्यकूपाच् छ्वेवास्मान् मोहान् नोत्तरति क्वचित्
Whether one acts or refrains from action, the one who misunderstands reality remains bound; like a dog trapped in a forest well, he never escapes from delusion.
निर्देहो निर्मना मौनी शान्तस् स्वस्थो निरेषणः । कुर्वन्न् एव च कर्माणि तिष्ठोत्तिष्ठस्व तत्पदे
Without body, without mind, silent, peaceful, healthy, free from seeking—yet performing actions, remain established in that state.
जीवो ब्रह्मार्णवे वीचिर् जीवाम्भोधाव् अहङ्कृतिः । अहङ्काराम्बुधौ बुद्धिर् बुद्ध्यब्धौ चित्तम् आबिलम्
The individual soul is a wave in the ocean of Brahman; ego is a wave in the ocean of individual existence; intellect is a wave in the ocean of ego; the mind is turbid in the ocean of intellect.
चित्ताब्धौ वासना वीचिर् वासनाब्धौ तु संसृतिः । संसाराब्धौ शरीरं च शरीराब्धौ च जीवितम्
In the ocean of mind, desire is a wave; in the ocean of desire, transmigration is a wave; in the ocean of worldly existence, the body is a wave; in the ocean of body, life is a wave.
जीविताब्धौ च युवता चञ्चले यौवनार्णवे । वीचिर् इन्द्रियसङ्घातस् स्पन्दस् त्व् इन्द्रियवारिधौ
In the ocean of life, youth is restless; in the ocean of youth, the aggregate of senses is a wave; movement is a wave in the ocean of senses.
स्पन्दाम्भोधाव् अनुभवस् स्वानुभूत्याम्बुधौ ततः । तरङ्गश् चित्समुल्लास इतीदं सर्गवेदनम्
In the ocean of movement, experience arises; then, in the ocean of one's own experience, the wave is the delight of consciousness—this is the perception of creation.
शब्दसंस्पर्शरूपादि येनेदम् अवबुध्यते । तच् चिन्मात्रं जगत् सर्वं तत्सारत्वाद् रघूद्वह
By which sound, touch, form, and so on are apprehended—O descendant of Raghu, that is pure consciousness; all this world is nothing but that, for it is its essence.
अक्षुब्धो ऽव्यपदेश्यो ऽसाव् असर्गकरणोन्मुखः । उन्नीयते चिदम्भोधिस् सद्भिर् ब्रह्मेति केवलम्
Unperturbed and indescribable, inclined toward non-creation, this ocean of consciousness is elevated by the wise as nothing but Brahman.
अक्षुब्धम् अपि तत् क्षुब्धम् इव चेत् कृतवेदनम् । तच् चिदंशम् उपारुह्य ब्रह्म सर्ग इति स्थितम्
Even though it is unperturbed, if it is made perceptible, it appears disturbed; ascending to that fragment of consciousness, it is established as Brahman and creation.
अक्षुब्धो ऽसाव् अवाच्यो हि समश् चितिमहार्णवः । वक्तुं न केनचिन् नाम्ना कलया वापि शक्यते
This unperturbed, unspeakable, vast ocean of consciousness cannot be described by anyone, neither by name nor by any method.
न च तस्य महाबाहो क्षोभस् सम्भवति क्वचित् । पृथक् तन्मात्ररूपत्वात् सर्वस्य जगतो गतेः
And, O mighty-armed one, disturbance never arises in it, because the movement of the entire world is only in the form of its subtle elements.
स्वरूपे तस्य देवस्य केवलं या विलासिता । सैषोक्ता क्षोभशब्देन चिच्छब्देन च वानघ
The playfulness that occurs in the true nature of that divine One is referred to by the term 'disturbance' and also by the term 'consciousness,' O sinless one.
परमार्थमहाम्भोधौ चिच् चेत्यलवरूपिणी । ऊर्मिवत् स्फुरति स्पन्दात् तेनेदं जायते जगत्
In the great ocean of ultimate reality, consciousness, taking the form of the distinction between subject and object, flashes forth like a wave from vibration; thus, this world arises.
अक्षुब्धो ऽसाव् अनिर्देश्यस् समश् चिन्मात्रसागरः । क्षुब्धश् चेत्यतरङ्गस् तु चिद् इत्य् आकलितो बुधैः
This unperturbed, indescribable, vast ocean of pure consciousness is called 'disturbed' when its waves are objects, and 'consciousness' when recognized by the wise.
चिदब्धौ लहरी चेत्यं सा च तस्मान् न भिद्यते । तावन्मात्रैकसारत्वाद् वारि वीचिर् इवाम्भसः
The wave in the ocean of consciousness is the object, and it is not different from that; because its essence is only that, just as a ripple is not different from water.
तस्माद् भूतानि जातानि तावन्मात्राणि तानि च । तद् एवातद् इवाभाति सकलं चाकलं च तत्
Therefore, all beings that arise are only of that measure; and those, too, appear as that or as not that, as whole or as not whole.
एकम् एव नकिञ्चिद् यत् किञ्चिद् वा तद् इदं जगत् । नानानानातया चेतो मा मिथ्याकुलतां नय
This world is nothing but the one, or nothing at all, or whatever it may be; do not let your mind be disturbed by the false notion of multiplicity.
एकस्य वाम्भसो वीचिरूपेण स्फुरतो यथा । नान्यतास्ति तथा भूतभावेन स्फुरणाच् चितः
Just as the waves manifest from the same water, so too, from consciousness, manifestation occurs as beings, but there is no otherness.
बीजम् एव यथा स्तम्भḫ पत्त्रं पुष्पं फलं रसः । परिणामादिरहितं भवत्य् एवं जगन्त्य् अजः
Just as from a seed arise the stalk, leaf, flower, fruit, and essence, without any transformation, so too the unborn worlds exist.
फलान्ता बीजसत्तैव स्फुरत्य् अन्यतयेव सा । अद्वैतैक्यजगद्रूपा ब्रह्मसत्तैव जृम्भते
The seed's essence alone shines forth as the fruit and other forms, as if different; likewise, the essence of Brahman alone expands as the nondual form of the world.
बीजं सत्तैकसामान्येनाफलान्तं यथा स्थितम् । ब्रह्म सत्तैकसामान्येनासर्गान्तं तथा स्थितम्
Just as the seed remains throughout, from seed to fruit, by the same common essence, so too Brahman remains throughout, from non-creation to creation, by the same common essence.
ब्रह्मैकसत्तासामान्यमात्रम् एवेदम् आततम् । सत्यम् एकं जगद् इति व्याहृतं तरुवृक्षवत्
This entire world is only the single, common essence of Brahman spread out; the statement 'the world is one reality' is spoken just as with a tree and its branches.
य एवाच्छश् चितस् स्पन्दस् स एवेत्थं जगद्भ्रमः । यश् चास्पन्दस् स एवाङ्ग परमोपशमश् शिवः
That very vibration of consciousness is the illusion of the world; and that which is without vibration, O dear one, is supreme peace, is Shiva.