घनवासनयोच्छूने मोहे घनतरात्मनि । मुहूर्त एव कल्पत्वं दुẖखित्वाद् अनुमीयते
When delusion, swollen by dense impressions, arises in the even denser Self, then, for a moment, the sense of time and suffering is inferred.
यथा ब्रह्मणि ब्रह्मत्वं तथैवैतास् तदात्मिकाः । नामशब्दार्थरहितास् संस्थितास् स्वानुभूतयः
Just as Brahman is Brahman in Brahman, so too are these experiences established in their own essence, devoid of name, word, or meaning, abiding as pure self-experience.
वासना दीर्घदुẖखाय प्रेक्षिता सा न विद्यते । नाहम् इत्य् एव संवित्त्या स्वयत्नेन विलीयते
The tendency that brings prolonged suffering, when observed, is found not to exist; through the awareness of 'I am not this,' it dissolves by one's own effort.
अहन्तानुभवो दुẖखम् अनहन्तोदयस् सुखम् । दृषद्धृदयताभावाद् अलम् एतद् उदेति ते
The experience of ego is pain; the arising of non-ego is happiness. Because the hardness of heart is absent, this readily arises for you.
परमं मौनम् आश्रित्य यथास्थितम् अवस्थितः । अखण्डम् एतद् आप्नोति नरो निर्विघ्नम् उत्तमम्
By embracing supreme silence and remaining as one is, a person attains this unbroken, highest state, free from obstacles.
ब्रह्माभिधानास्ति शिलातिविस्तृता तस्यां त्रिलोकीचिरसालभञ्जिका । स्थिता भवाभावरयादिकात्मिका चित्तान्विताचित्तककाष्ठमौनिनी
There is a vast expanse called 'Brahman,' like an immense stone, within which the three worlds long remain unmanifest; established there is the essence of existence and non-existence, the mind-attached, mindless, silent one.
अहन्ताबीजसङ्कल्पमात्रम् एवम् इदं मुने । अविद्यमानम् एवाति विद्यमानम् इव स्थितम्
O sage, this is merely the seed-thought of ego, which, though truly nonexistent, appears as if it exists.
एवं चेत् तद् वद ब्रह्मंल् लोके शास्त्रे श्रुतौ स्मृतौ । देहḫ पिण्डादिनोदेति मृतस्येति किम् उच्यते
If this is so, then tell me, O Brahman, in the world, in scripture, in the Vedas and traditions: how does the body and the like arise, and what is said about the dead?
यथा ब्रह्म तथैवास्ति सर्गो ऽयं नियमान्वितः । अतदन्यस् तदन्यत्वं सर्गताप्रत्ययाद् गतः
Just as Brahman exists, so too does this creation, governed by order; anything other than that is considered otherness, which ceases when the conviction of creation is absent.
अत्र सर्गादिशब्दार्थो भूतादीन्य् उपसंस्थितः । भूतत्वं विद्धि भूतानाम् अहन्तामननात्मकम्
Here, the meaning of words like 'creation' refers to the elements and so forth; know that the nature of the elements is the essence of ego and thought.
रागद्वेषात्मिका चैषा कलना नेतरात्मिका । इदम् एवम् इदं नैवम् इत्य् एकात्मस्वरूपिणी
This conceptualization, consisting of attraction and aversion, is not of another nature; it is of the one essence, thinking, 'This is so, this is not so.'
सोदिता सर्गशब्दार्थकलना मानमानिनी । ब्रह्मादिनादिपुरुषरूपेणाहन्त्वरूपिणी
This conceptualization, which is called by the word 'creation,' is proud of its own measure, and takes the form of 'I-ness' as the original being, from Brahma onward.
इदं कार्यम् इदं नेति नियमेन विना च सा । न भवत्य् आत्मनैतावन्मात्ररूपैकजीविता
Without any fixed rule, it thinks, 'This should be done, this should not be done,' but it does not exist apart from the self, whose only life is this very form.
ब्रह्मादितां गतायास् तु तस्यास् तवममात्मिकाम् । न भवत्य् अन्यता तस्मात् स्वभावात् परमात्मनः
When it attains the state of Brahma and the like, it does not have any other essence apart from its own nature, which is the supreme self.
तेन ब्रह्मादिताम् एत्य स्वरूपस्थैव तिष्ठति । नोपशाम्यति नोदेति निरिच्छत्वात् परात्मिका
Therefore, having reached the state of Brahma and the rest, it remains established in its own nature; it neither subsides nor arises, being of the nature of the supreme self, which is devoid of desire.
भावाभावौ समाव् अस्या निष्कलङ्कात्मकस्थितेः । तेनैषास्ते समं वेत्ति नाभावं भवनं न च
For her, existence and non-existence are equal, because she abides in a stainless state; thus, she remains the same, knowing neither non-being nor being.
यदोत्पन्नैव सा संविद् ब्रह्मादिकलनामयी । आत्मन्य् एव निरिच्छास्ते शान्तानुत्पन्नसन्निभम्
When that awareness arises, composed of the conceptualization of Brahma and the rest, it remains in the self alone, without desire, peaceful, as if it had not arisen.
तद् एवम् अखिलं शान्तं व्योमेवानन्तकं स्थितम् । कम् अप्य् अकलितं कालं नास्माभिस् तद् विचार्यते
Thus, all is peaceful, abiding like infinite space; we do not consider that unmeasured time.
यदा तु सा मनस्सत्ता प्रसरन्ती स्वभावतः । आस्ते तदा तदाकारस् सर्ग इत्य् एव तिष्ठति
When that essence of mind naturally expands, then it remains as the form of creation itself.
प्रसरन्त्या यथा नद्यास् स्वावर्तादिस्वरूपकम् । तथा सङ्कल्पसत्ताया जगदाद्यात्मकं वपुः
Just as, when a river spreads, it takes on forms like eddies and whirlpools, so too the essence of imagination assumes the form of the world and its beginnings.
स्थितायास् सर्गसंवित्तेर् इदम् इत्थम् इदं त्व् इति । इति संस्थानरचनाद् ऋते सत्ता न विद्यते
When the awareness of creation is established—'this is like this, that is like that'—apart from this arrangement and structure, existence is not known.
विरिञ्चतादिसम्पन्ना यदात्मन्य् एव शाम्यति । इदम् इत्थम् इदं चेति तदा न भवति क्रमः
When, endowed with the state of the Creator and others, it subsides into itself, then the sequence of 'this is like this, that is like that' does not occur.
शान्तं सर्वगतं शून्यम् आस्ते ब्रह्मैव केवलम् । वारीवावर्तवत् सत्यं तद् अस्माभिर् न चर्च्यते
When all is peaceful, all-pervading, and void, then only Brahman remains; like the water without eddies, that reality is not discussed by us.
यदा त्व् आशु न निर्वाति स्वात्मसत्तात्मकं तदा । इदं कार्यम् इदं नेति सर्गदृष्ट्या प्रसर्पति
But when one's own essence does not swiftly dissolve, then, from the perspective of creation, the notions 'this is an effect, this is not' arise and spread.
यत् कल्पनाविसरणं तत् सर्ग इति दृश्यते । विसारी चक्रकव्यूहस् तैलबिन्दुर् इवाम्भसि
Whatever is the expansion of imagination is seen as creation—spreading out like the formation of a wheel or like an oil drop in water.
यद् एव सर्गसंस्थानं सर्गसत्ताकरं परम् । तद् एवेत्थम् इदं त्व् इत्थम् इदम् अत्यर्थजृम्भणम्
Whatever is the structure of creation, that alone is the supreme source of the existence of creation; it is this very process of 'this is so, that is so,' expanding exceedingly.
इदम् इत्थम् इदं चेत्थम् इत्य् आस्ते यदि नेह तत् । कथम् ऊर्ध्वं भवेद् ऊर्ध्वम् अधश् चाधẖ कथं भवेत्
If this is thus and that is so, but such is not the case here, then how can there be above or below, or how can there be any such distinction?
प्रतिभात्मनि सम्पन्ने सन्निवेशे जगत्स्थितेः । ब्रह्मादिरूपमननं मरुमार्गवृथाम्भसि
When the inner awareness is fully manifest, the contemplation of forms such as Brahma and others, regarding the arrangement of the world, is like seeking water in a desert path.
शब्दस्पर्शादयस् तस्यास् स्व एवावयवास् ततः । सङ्कल्पात्मान एवाशु सरूपालोकवेदनैः
Sound, touch, and the rest are merely its own parts; thus, the forms perceived by the mind are quickly experienced as their own likeness.
परस्परं विवर्तन्ते पयांसीव द्रवौजसः । अर्थस् सत्ताम् उपादत्ते शब्दो ऽर्थम् अनुधावति
They transform into each other, like fluids merging with other liquids; meaning assumes existence, and sound follows meaning.