ब्रह्मण्य् अनन्यो ऽप्य् अन्याभो घुग्घुन्थकवद् उत्थितः । तत्स्थस् स एवास इवाप्य् अतत्स्थ इव सर्गकः
Though not different from Brahman, one arises as if another, like the ghugghuntha from poison; established in That, he appears both as if he abides and as if he does not abide, like a creator.
विषं विषत्वम् अजहद् यथा स्वान्तẖ क्रिमिẖ क्रमात् । न जायते न म्रियते जायते म्रियते ऽपि च
Just as the worm, not abandoning its poisonous nature, gradually arises within, so too, it is neither born nor dies, yet it appears to be born and to die.
स्वेनैव संविदर्थेन पदार्थानाम् अरूपिणा । तीर्यते गोष्पदम् इव न तु दैवाद् भवार्णवः
By its own nature as pure consciousness, which is formless, the ocean of worldly existence is crossed as easily as a cow's hoofprint, not by fate.
सर्वभावान्तरावस्था सर्वभावातिशायिनी । अन्तश्शीतलता यस्मिंस् तस्मिन् किम् अवहेलनम्
That which is the inner state of all beings, surpassing all states, and in which there is inner coolness—what disregard could there be for That?
जगत्पदार्थसत्तान्तस् सामान्येनाशु भाव्यताम् । मनोऽहङ्कारबुद्ध्यादिẖ कẖ कलङ्को ऽमलात्मनि
Let the existence of the objects of the world be quickly considered in general; how can mind, ego, intellect, and the like be a stain upon the stainless Self?
यथा घटपटाद्य् अर्थान् पश्यस्य् अर्थं शरीरकम् । तथाहन्त्वमनोबुद्धिवेदनाद्य् अपि पश्य हे
Just as you perceive the bodily substance in objects like pots and cloths, so too, O friend, perceive ego, mind, intellect, sensation, and the rest.
जगत्पदार्थसार्थौघं मनोबुद्ध्यादिसंयुतम् । ज्ञ एवासंविदंस् तिष्ठ परिनिष्ठितनिष्ठया
Recognize the multitude of worldly objects, along with mind and intellect, as merely a collection; remain as pure awareness, firmly established in certainty.
न केनचित् कस्यचिद् एव कश्चिद् दोषो न चैवेह गुणẖ कदाचित् । सुखेन दुẖखेन भवाभवेन न चास्ति भोक्ता न च कर्तृतेति
Here, there is truly no fault in anyone, nor is there ever any virtue; there is no enjoyer or doer with regard to pleasure, pain, existence, or nonexistence.
ख एव व्योम सम्पन्नम् इति सङ्कल्पनं यथा । भ्रान्तिमात्रम् असद्रूपं तथाहम्भावभावनम्
Just as the notion that space is filled with sky is mere imagination and a false appearance, so too is the conception of 'I-ness' merely a delusion.
खं खे जातम् इति भ्रान्तेर् अहं कल्पयिता यथा । तथा निर्व्यपदेश्यात्म सद् अस्त्य् असद् इवाततम्
Just as, through delusion, one imagines that space is born in space, so too, from the inexpressible Self, the real appears to be spread out as if it were unreal.
खे खात्मैवास्ति चिद्रूपं तत् स्वकं विद्यते वपुः । भासते यद् इदन्त्वेन नाहम् अस्मि न चानहम्
In space, only the Self of space exists, whose nature is consciousness; its own form appears as what is perceived, yet I am neither 'I' nor 'not-I.'
ततं चिद्रूपम् अस्तीदृग् यत्र स्थूलं खम् अप्य् अलम् । अणाव् इव महामेरुस् तत्संवित्तिर् हि खादिता
That all-pervading form of consciousness exists in such a way that even gross space is insignificant within it; just as Mount Meru is within an atom, so is all awareness absorbed in that space.
घनस् ततो विदाभासẖ खाद् अप्य् अतितराम् अणुः । जानाति यत् स्वभावं तद् एतत् सर्गतया स्थितम्
From the dense arises the appearance of division; even from the subtle, the most minute. Whatever knows its own nature, that alone stands as creation.
अहन्ताखादिताद्यात्म विदḫ प्रसरणं जगत् । अम्भोद्रवप्रसरणं यथावर्तादिवेष्टनम्
The expansion of the world is the unfolding of the self, consumed by the sense of 'I'; just as the spreading of water is wound by the movement of a whirlpool.
अवित्प्रसरणं शान्तम् अस्पन्दीव जलद्रवः । निस्स्पन्दपवनाकारम् आकाशहृदयोपमम्
The unexpanded is peaceful, like still water without a ripple; resembling unmoving wind, like the heart of space.
न देशकालादि जगत्प्रसरेषूपयुज्यते । घनाच् छून्यान् निराभासाद् विन्मात्रप्रसराद् ऋते
In the expansion of the world, space, time, and the rest are not applicable—except for the expansion from the dense, the void, the non-apparent, and pure consciousness.
विन्मात्रे प्रसृते काष्ठे व्योम्नि नावि जले स्थले । निद्रायां जाग्रति स्वप्ने भवेज् जगद् इवोदितम्
When pure consciousness expands, whether in wood, sky, boat, water, or land, in sleep, waking, or dream, the world seems to arise.
प्रसरणाप्रसरणे न च सम्भवतो मिथः । खाद् अप्य् अतितराच्छत्वाद् अक्षोभादेस् सदैव हि
There is no mutual occurrence of expansion and non-expansion; for even in the subtle, due to its extreme subtlety and absence of disturbance, it is ever so.
ज्ञश् चेतति न भोगादि न चैवात्मन्य् असाव् अहम् । द्रवत्वम् अम्भसीवान्तर् अद्वितीयḫ परे स्थितः
The knower is aware, but not of enjoyment or the like, nor does he think 'I am this self'; like the liquidity within water, he abides inwardly as the non-dual supreme.
धीर् ह्रीश् श्रीस् स्त्री स्मृतिẖ कीर्तिẖ कान्तिर् इत्यादिकं गणम् । न पश्यति विसङ्कल्पस् तमसीव पदान्य् अहेः
Courage, modesty, prosperity, womanhood, memory, fame, beauty, and such qualities—he does not perceive them, being free of concepts, like the feet of a snake in darkness.
ब्रह्मेन्दुबिम्बस्फुरितश् चिज्ज्योत्स्नाच्छामृतद्रवः । दिक्कालासम्भवात् सर्गो नेश्वराद् व्यतिरिच्यते
The nectar-like essence of consciousness, shining as the radiance of the full moon of Brahman, arises not from space or time, nor is creation distinct from the Lord.
अदिगाद्य् अस्फुरच् चैव परे स्फुरति भासुरम् । जगदाद्यात्मकं चित्त्वं चक्रौघत्वम् इवाम्भसि
At first, it is unmanifest; then, in the supreme, it shines forth brilliantly—the mind, which is the essence of the world, appears like a multitude of whirlpools in water.
मज्जनोन्मज्जनारावैर् विवर्तावर्तवेष्टनैः । अच्छिन्नानुपदं क्षीणा वाति सर्गसरिच् चिरम्
With the sounds of submergence and emergence, with the circling and swirling of transformations, the river of creation flows on endlessly, uninterrupted at every step, until it is exhausted.
यथावर्तैḫ पयो याति धूमो याति यथा नभः । तथा जडात्मकतया तृतीयस् सर्ग एतयोः
Just as water moves with eddies, or smoke rises into the sky, so too, in its inert aspect, this third creation arises from those two.
दारुणि क्रकचच्छेदे यथावर्तादिकं तथा । अदिगादौ परे सर्गस् तद् एतद्रूपवान् अयम्
Just as, when wood is cut with a saw, the first movement and so on occur, so too, at the beginning of the unmanifest and in the supreme, this creation takes on such a form.
संसारकदलीस्तम्भाद् विना सङ्कल्पपल्लवात् । मृदुनो ऽपि दृषत्क्रूरान् न किञ्चिल् लभ्यते ऽन्तरात्
From the stem of the plantain tree of worldly existence, without the tender shoots of imagination, nothing hard, cruel, or even firm can be obtained within.
सहस्रखुरमूर्धाक्षिकरवक्त्रेहितेहितम् । नानाद्रितरुदिग्देशसरित्प्रादेशमात्रकम्
With countless hooves, heads, eyes, hands, mouths, and actions, it is measured only by the extent of the various mountains, forests, directions, and rivers.
अन्तश्शून्यम् असारात्म बहुरागोपरञ्जितम् । स्फुरद्विरागविहितमार्जनामात्रतर्जनम्
Empty within, lacking substance, yet colored by many passions, it threatens only with the gesture of cleansing, established by the play of detachment.
ससुरासुरगन्धर्वविद्याधरमहोरगम् । जडात्मपवनस्पन्दि जडचेतनचेतितम्
With gods, demons, gandharvas, vidyādharas, great serpents; with inert, self, wind, vibration; with inert, conscious, and unconscious—
पटे चित्रमहाराज्यम् इव भासुरसुन्दरम् । परामर्शासहं चारु विकल्पस्फूर्जितं जगत्
Like a splendid and beautiful kingdom painted on a cloth, this world, resplendent and lovely, arises from the play of imagination, unable to be grasped by thought.