नीहाराणां विमिश्राणां लक्ष्यन्ते नाणवो यथा । पृथग् जीवैर् न सर्गाणां लक्ष्यन्ते जन्तवस् तथा
Just as the particles of mingled mist are not discerned separately, so too, the living beings within creations are not perceived as distinct from one another.
यथा याति सरित्य् अम्बु मज्जनोन्मज्जनाबिलम् । तथा स्फुरति सर्गौघḫ पृथङ् मिश्रश् च चिद्धृदि
As river water enters and emerges from whirlpools, so too does the stream of creations appear separately and together within the heart of consciousness.
अवायवो यथामोदा मिश्रीभूताḫ परस्परम् । न रोधका न पश्यन्ति तथा सर्गाẖ खरूपिणः
Just as scents, though blended together, do not obstruct or perceive each other, so too do creations of the nature of space not hinder one another.
आवर्ताḫ परिवर्तन्ते यथा रजसि राजसाः । अस्पष्टोग्रानिले स्फारे तथा सर्गाḫ परस्परम्
Just as dust whirls about in the air, indistinct in the vast, strong wind, so too do creations revolve among each other.
सङ्कल्पात्मतयान्योऽन्यं न द्रष्टारो न रोधकाः । नभसीव नभोभागास् स्वप्रभास्व् इव च प्रभाः
Just as portions of space do not see or obstruct one another, so too, as forms of thought, beings neither perceive nor hinder each other—like rays within their own radiance.
केचिन् मिथः सम्मिलिता एकताम् उपयान्त्य् अलम् । नीहारेष्व् इव नीहारास् स्वप्रभास्व् इव च प्रभाः
Some, coming together with one another, completely merge into unity, like mists within mists, or rays within their own light.
केचिन् मिथस् सम्मिलिता अपि भान्ति विलक्षणाः । घृतोदा इव दुग्धाब्धौ रत्नदीप्ताव् इवार्कभाः
Some, though joined together, appear distinct from one another, like clarified butter and water in a sea of milk, or beams of sunlight shining among jewels.
सविकासा यथा स्वप्ने मेरुमन्दरकोटयः । संवित्तत्त्वे तथा सर्गा दृषदाद्यन्तरेष्व् अपि
Just as, in a dream, the peaks of Meru and Mandara appear in full display, so too, within the reality of consciousness, creations appear even within rocks and other objects.
संवित् सर्वगता शान्ता सत्तासामान्यरूपिणी । सर्गशब्दार्थरहितास् सर्गास् तस्याẖ किलोदरम्
Consciousness is all-pervading, peaceful, and of the nature of universal existence; creations, devoid of the word and meaning of 'creation,' are indeed contained within it.
स्थलं जलं नभश् शैलं पूर्वम् अद्याधुनाखिलम् । सर्वं सर्वगतं शान्तं सर्वगत्वान् महाचितेः
Land, water, sky, and mountain—whether past, present, or now—all are all-pervading and peaceful, due to the all-pervasiveness of the great consciousness.
संविन्मयत्वाद् वार्यन्तर् अपि सन्त्य् एव सृष्टयः । चित्ताकाशात्मिका नोढाḫ प्रतिबिम्बान्विता इव
Because of the essential nature of consciousness, even within water and other elements, creations certainly exist; they are not established in the space of mind, but are as if accompanied by reflections.
भूतपञ्चकसत्तासु सबाह्याभ्यान्तरं सदा । सन्ति सर्गसहस्राणि न च सन्ति कदाचन
Within the existence of the five elements, both externally and internally, thousands of creations always exist—and yet, at no time do they truly exist.
सर्वत्र सर्वदा सर्वं सार्वं सर्वेण सर्वथा । न तद् अस्ति न यत् सत्यं न तद् अस्ति न यन् मृषा
Everywhere, always, everything, by every means, in every way—there is nothing that is truly real, nor is there anything that is truly unreal.
न च किञ्चिन् मृषा नैव सत्यं किञ्चिन् न मध्यमम् । बृहद् ब्रह्मायते ब्रह्म शान्तम् अन्तविवर्जितम्
Nothing at all is false, nor is anything at all true, nor is there anything intermediate; the vast Brahman is Brahman alone—peaceful, without end.
सर्वभावोपमर्देन भावḫ फलति पीवरः । तेनातिभावो जयति श्लिष्टयोर् अपि सर्गयोः
By the dissolution of all states, a state arises that is full; thus, the supreme state prevails, even amidst the union of both creations.
जीवḫ परस्पराप्राप्ताव् ऊनभावेन सिध्यति । संसारस् समभावस् तु समतां गच्छति द्वयोः
The individual self is established through the absence of completeness in mutual non-attainment; but the world, being of equal nature, attains equality of the two.
विलक्षणा बृहद्भावास् समत्वान् मिलिता मिथः । वैलक्षण्येन तिष्ठन्ति नानावर्णा इव त्विषः
Distinct vast states, by virtue of sameness, unite with one another; yet, by their distinctness, they remain, like rays of various colors.
निरर्गला सर्गपरम्परेति विजृम्भते ऽन्तḫ परमाणुधातोः । अप्य् अन्तर् अद्रीन्द्रशिलान्तरे च वह्नौ जले वाखिलवस्तुजाते
The endless succession of creation unfolds freely, even within the innermost core of the ultimate atomic element, and also within the interior of mountains, rocks, fire, water, and all classes of objects.
सङ्कल्परूपाद्रिनदीदिनेशदिक्कालकल्पस्फुरणाकुलापि । जगन्महामण्डलपिण्डपीठी व्योमोदरं चिद्घनशून्यधातौ
Even though agitated by the flashes of imagination—mountains, lightning, sun, directions, time, and cycles—the great sphere of the world, the seat of the cosmic egg, remains as the sky's interior, in the substratum of pure consciousness and emptiness.
नभश् च वास्या उदरे ऽप्य् अपारं सचन्द्रताराद्रिदिवाकरादि । मिथस् त्व् अदृष्टश्रुतशब्दसारा काचिन् मिथोलब्धशरीरिकापि
And the sky, the air, the ocean, even the limitless expanse within, with moon, stars, mountains, sun, and so on—mutually, there are some whose essence is unseen, unheard, or unspoken, and some who have obtained bodies only through mutual relation.
यथा पुस्तमयं सैन्यं महारम्भम् अपि स्फुटम् । विद्यमानम् अनन्तं च सहस्राङ्गायुधादिकम्
Just as an army made of figures in a book, though appearing vast, endless, and equipped with thousands of limbs and weapons, is only an illusion—
स्वरूपं प्रति तज् जाड्यान् नित्यासम्भवदीहनम् । अरूपालोकमननम् अदिक्कालकलादिकम्
So, due to the dullness regarding its true nature, there is a perpetual absence of effort, a perception without form, and notions of space, time, and causation.
केवलं केवलं शान्तं समनिर्वाणम् आत्मनि । दृष्टैर् अनुमितैर् ज्ञातैर् इतरेण दशाभ्रमैः
What truly exists is only the utterly peaceful, perfectly tranquil state within oneself, inferred and known through perceptions and other mistaken states.
मनाग् अप्य् अपरामृष्टं विद्यमानम् असन्मयम् । अहमादित्वम् आद्यं च तथैवाखण्डितं जगत्
It is not even slightly touched by anything else; it appears to exist but is made of non-being, and, in the same way, the sense of 'I' and the undivided world are primordial.
ब्रह्मपुस्तमयं सर्वं विद्यमानम् असन्मयम् । रूपालोकमनस्कारशब्दार्थपरिवर्जितम्
All is the book-army of Brahman, appearing to exist but made of non-being, devoid of form, perception, mental intention, sound, and meaning.
अन्येनानुमितैर् अर्थैर् मुक्तम् आत्मनि संस्थितम् । न च सत्यं न चासत्यम् आत्मन्य् अद्वयतावशात्
Established in the self, free from other inferred objects, it is neither real nor unreal, due to the non-dual nature of the self.
अन्यो ऽस्ति पुस्तसैन्यानाम् अस्मदादिर् मुनीश्वर । अस्मदादेस् तु को ऽन्यस् स्याद् अनन्ताद् ब्रह्मणḫ पदात्
O best of sages, there is another among the book-armies, beginning with us; but who else could there be apart from us, from the infinite Brahman?
नास्त्य् एव यस् स नो ऽन्यो ऽस्ति ब्रह्मपुस्तमयात्मकः । असन्न् अभ्युदितो मोहḫ प्रेक्षितो यो न लभ्यते
There is truly no such other; what appears as another, made of the book of Brahman, is non-existent, arising from delusion, seen but not found.
स एतान् असतो ऽनन्यान् दूराद् भावविकारकान् । पश्यत्य् उन्मत्तको जन्तुर् जीवन्न् आत्ममृतिं यथा
That creature, like a madman, perceives these unreal, non-existent modifications of being from afar, just as one alive experiences the death of the self.
स एषो ऽप्रेक्षणात्मैव शुक्तौ रजतधीर् इव । न विद्यते प्रेक्षितस् सञ् शुक्तौ रजतधीर् इव
This very perceiver is, in truth, only the act of perception itself, just as the notion of silver in a shell is nothing but a thought; when examined, the idea of silver in the shell does not exist.