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.
अस्माभिḫ प्रेक्षितस् तेन नूनं निर्मूलतां गतः । अनालोकḫ पुरो रूढं वस्तु नेति विलोकनात्
Because we have examined it, it has certainly been uprooted; for, by observing that 'this object does not exist here,' the false appearance is dispelled.
यैस् तु न प्रेक्ष्यते तेषां शतशाखं विजृम्भते । असत्य एव सत्येन बालवेतालसैन्यवत्
But for those who do not examine, it spreads forth with a hundred branches; the unreal appears as real, like an army of goblins conjured by a child.
आसृष्टिकरम् आरुद्रम् इयं भ्रान्तिर् उपस्थिता । तथाप्य् अनन्तदुẖखाय किं शुभं ज्ञातयानया
This delusion, fierce and creative of the world, arises; yet, though it brings endless suffering, what good comes from knowing it?
असन् निवर्तते राम क्षणाद् एव निरीक्षितम् । सत्यं तु वस्तु कृच्छ्रेण क्षीयते नैव वानघ
O Rama, the unreal ceases instantly when examined; but the real, O sinless one, is destroyed only with great difficulty, or not at all.
अविद्या ज्ञातमात्रैव शाम्यत्य् आशु न बाधते । न विप्रलम्भयत्य् अन्तर् मृगतृष्णाम्बुधीर् इव
Ignorance, once known, quickly subsides and does not trouble further; it does not deceive within, like the mirage-ocean.
यद् एवास्याḫ परिज्ञानं स एवास्याḫ परिक्षयः । श्रेयसे परमायैव मित्रे शत्रुधियो यथा
Indeed, the very understanding of it is its destruction, just as recognizing a friend or an enemy is for the highest good.
परिज्ञातैव गलति लगत्य् अज्ञानरूषिता । स्वभावतश् च नास्त्य् एव मिथ्या यक्षमतिर् यथा
Ignorance, once recognized, dissolves and falls away; by its very nature, false understanding cannot endure, just as a fevered mind cannot persist.
नास्त्य् अविद्यालम् इत्य् एव प्रत्ययो ज्ञानम् उच्यते । रूढिं गताज्ञे ज्ञे त्व् एषा ब्रह्म मोक्षस् स एव च
The conviction that 'there is no realm of ignorance' is called knowledge; when this understanding is firmly established, that is Brahman, and that alone is liberation.
असत् प्रेक्षितम् एवासत् सत् तु नैव निवर्तते । यदासत्यजगद्भ्रान्तिस् तदैषाशु निवर्तते
The unreal, when observed as unreal, ceases to exist; the real never ceases. When the illusion of the unreal world is abandoned, it swiftly disappears.
कल्पनामात्रसम्पत्तिर् अकल्पनविलायिनी । मनस्सत्तेव मृद्वङ्गी नरायत्तभवाभवा
All is but the outcome of mere imagination, which vanishes when imagination ceases; like the mind's existence, soft in form, the arising and ceasing of beings depend on humans.