यथा स्वावयवा एव सर्वो ह्य् अवयवी भवेत् । नित्यानवयवं शान्तं ब्रह्मैवेदं तथा जगत्
Just as the whole is made only of its own parts, so too is this world nothing but the eternal, partless, peaceful Brahman.
भाण्डलक्षाणि धत्ते ऽन्तश् चिद्रूपकनकेष्टका । यद् एव सा चेतयते जगदादीव वेत्ति तत्
Within, it holds countless forms, like bricks of conscious gold; whatever it becomes aware of, it knows as if it were the world and so on.
ब्रह्मैव कचतीवेदं सत् तयाच्छं जगत्तया । चिद्रूपत्वाद् द्रवात्मत्वात् तरङ्गादितयाम्ब्व् इव
This alone is Brahman shining as this, appearing as the world; because its nature is consciousness and fluidity, it is like water manifesting as waves and so forth.
यद् यच् चेतयते ऽन्तस् तज् जगदादीव पश्यति । अरूपम् अपि रूपं स्वं यन् न चेतयते न तत्
Whatever it is aware of within, that it perceives as the world and so on; even what is formless appears as its own form, but what it does not become aware of, that does not exist.
चेतनाचेतनत्वोक्ती तस्येशत्वात् स्वदेहगे । उपदेशार्थम् एवोक्ते न सद्विषयम् अर्थतः
The distinction of sentient and insentient is spoken of only for instruction, due to its sovereignty over its own body; it is not truly a real distinction.
न जगत् सन् न चैवासद् भासते चेतनाच् चिति । अचेतनान् न कचति क इवात्र ग्रहो हि नः
The world is neither real nor unreal; it shines forth from consciousness, not from the insentient; who here can grasp it, for there is no grasp for us?
अचेतनं चेतनं च स्पन्दास्पन्दवद् आत्मनः । स्वायत्ते न कदर्थस्थे स्वस्थं पाषाणवत् स्थिते
Unconsciousness and consciousness, like motion and stillness, belong to the Self alone; when it abides in itself, unperturbed and self-possessed, it is like a stone, unaffected by anything.
यस्येक्षितस्य नो सत्ता नाधारो न च कारणम् । सो ऽहम् इत्य् एव वो यक्षो न जाने कुत उत्थितः
That which is perceived has no real existence, no foundation, and no cause; this 'I am' is but a phantom—truly, I do not know from where it has arisen.
यस्याहम् इति यक्षस्य सत्तैवास्ति न सत्यतः । अहो नु चित्रं तेनेमे भवन्तो विवशीकृताः
Of this phantom 'I am,' only the appearance of existence is present, not true reality; how strange it is that by this, all of you have been rendered powerless.
काकतालीयवद् भ्रान्तम् अहं ब्रह्मणि भासते । स्वम् एव रूपं दृग्भ्रान्तौ केशोण्डुकम् इवाम्बरे
By a coincidence, delusion arises and 'I am' appears in Brahman, just as, through an error of vision, one sees a tuft of hair or a ball in the sky.
ब्रह्मैवाहं जगच् चात्र कुतो नाशसमुद्भवौ । अतो हर्षविषादानां किं क्वेव कथम् आस्पदम्
I am Brahman alone, and so is this world; from where could arising or destruction come? Therefore, what place is there for joy, sorrow, or any such thing?
सर्वेश्वरत्वाद् ईशस्य विभातीदं प्रचेतितम् । अचेतितं च नो भाति तेनाचेतितम् अस्तु ते
Because the Lord is the ruler of all, this consciousness appears; what is unconscious does not appear—so let the unconsciousness be for you.
काकतालीयवच् चित्त्वाज् जगद्वद् भाति ब्रह्मखम् । स्वप्नसङ्कल्पपुरवत् तत् तस्माद् भिद्यते कथम्
Just as the world appears in Brahman-space due to consciousness, like the chance meeting of a crow and a palm fruit, so too do dream-cities and imagined creations—how then can they be truly different?
यथोर्म्यादि जले वृक्षे वा यथा सालभञ्जिका । यथा घटादयो भूमौ तथा ब्रह्मणि सर्गताः
Just as waves and such arise in water, or as a figure is seen in a tree, or as pots and the like exist on earth, so too do creations arise in Brahman.
अनाकृताव् असंस्थाने स्वच्छे यद् अनुभूयते । तत् तद् एवात उदितं किं नामाहं जगन्ति किम्
Whatever is experienced in the unformed, unestablished, clear state—that alone is spoken of as 'I', 'the worlds', and 'what is this?'
मरुतस् स्पन्दवैचित्र्यं सत्तयैव यथा तथा । ब्रह्मणो निस्स्वभावस्य जगदाद्य् अहमादि च
Just as the variety of movements in the wind arises only from its own existence, so too the world, the sense of 'I', and all else arise from Brahman, which is without inherent nature.
यथाभ्रे लक्ष्यते वृक्षगजवाजिमृगादिता । असन्निवेशाकृतिनि सर्गाहन्त्वे तथा परे
As forms like trees, elephants, horses, and deer are seen in clouds, so too, in the absence of arrangement and form, creation and the sense of 'I' appear in the Supreme.
सर्गो ऽवयववद् भाति परे ऽनवयवे शिवे । एवं तदुपमं विद्धि कार्यकारणवद् यथा
Creation appears as if it has parts, but in the Supreme, which is without parts and is pure, it does not; understand this as analogous to the relation of cause and effect.
अतश् शान्तम् अनायासं निरुपाधि गतभ्रमम् । जगतो ऽसम्भवाद् एव व्योमवत् समम् आस्यताम्
Therefore, let there be a peaceful, effortless, unconditioned, and undeluded state, since the world does not truly arise; remain equal, like the sky.
न भवन्तो न च वयं न जगन्ति न खादयः । सन्ति शान्तम् अशेषेण ब्रह्मेदं निर्भरं स्थितम्
Neither you nor we, nor the worlds nor the elements, truly exist; this is Brahman, fully established as absolute peace, without remainder.
अशेषेष्व् अविशेषेषु शान्ताशेषविशेषता । सत्या सैवाहम् इत्य् आशु त्यक्त्वा मोक्षाय भाव्यताम्
Among all distinctions and non-distinctions, the state of absolute peacefulness is the only true distinction; quickly abandon the notion 'I am this' and cultivate the thought of liberation.
वेदनं बन्धनं विद्धि विद्धि मोक्षम् अवेदनम् । यथास्थितं यथाचारं भव शान्तम् अवेदनम्
Know that sensation is bondage and that liberation is the absence of sensation; remain peaceful and without sensation, as is appropriate and according to your nature.
द्रष्टा न दृश्यतां याति चितिर् नायाति चेत्यताम् । चेत्याभावाद् अजगति कẖ किं चेतयतां कथम्
The seer does not become the seen, and consciousness does not become the object of cognition; when there is no object to be known, in the absence of the world, who is there to know what, and how?
द्रष्टृदृश्यदशाभावाज् जाग्रत्य् एव सुषुप्तवत् । शरदाकाशकोशाभम् असत्तोपमम् आस्यताम्
When the states of seer and seen are absent, even in the waking state one abides as in deep sleep; remain like the clear autumn sky, resembling non-existence.
तथैकं ब्रह्म चिद्रूपे पवनस् स्पन्दने यथा । अत्र चिद्बोधता सर्गो मोक्षो ब्रह्मैकबोधता
In the same way, there is one Brahman in the form of consciousness, just as wind exists in movement; here, the arising of awareness is called creation, and liberation is the realization of Brahman as one.
चित्स्पन्दो ब्रह्ममरुतो यस् स सर्ग इति स्मृतः । नात्र चित्स्पन्दनं यत् स्यान् निर्वाणं तद् उदाहृतम्
The vibration of consciousness, which is called the wind of Brahman, is said to be creation; where there is no movement of consciousness, that is declared to be liberation.
बीजम् अन्तर् यथा वेत्ति स्वं रूपं पल्लवादिकम् । तथा महाचिद् अन्तस्स्थं स्वं रूपं वेत्ति सर्गताम्
Just as a seed knows within itself its own form as sprout and so on, so too the great consciousness, abiding within, knows its own form as creation.
पत्त्रादिवेदनाद् बीजं यथा पत्त्रादि तिष्ठति । परा चित् सर्गसंवित्तेस् तथा भवति सर्गभाः
Just as, by knowing the leaves and so forth, the seed remains as leaves and so on, so too the supreme consciousness, by awareness of creation, becomes the forms of creation.
यथा भावविकाराभाश् चित् परा सर्गभास् तथा । सर्वे बीजादिदृष्टान्तास् तद्रूपा एव तन्मयाः
Just as the supreme consciousness appears as the various modifications of existence, so too do all examples of seed and so on truly have that nature and are pervaded by it.
निर्विकारं परं ब्रह्ममयं सर्वम् इदं जगत् । निर्विकारम् अनाद्यन्तम् एवं विद्धि निरामयम्
Know thus: this entire world is the supreme, changeless Brahman; changeless, without beginning or end, and free from all affliction.