अहं जगद् इति ज्ञप्तिẖ खे खस्येवेयम् आस्थिता । चिदात्मनो यथा वायोस् स्पन्दो नात्रास्ति कारणम्
The awareness ‘I am the world’ is established in space, just as the sky is in the sky; for the consciousness-self, like the movement of wind, there is no cause here.
चितश् चेत्योन्मुखत्वं यत् तच् चित्तं सैव संसृतिः । सेच्छा तन्मुक्तता मुक्तिर् युक्तिं ज्ञात्वेति शाम्यताम्
That which is the tendency of consciousness toward objects—that is mind, and that is bondage; when that tendency is absent, that is liberation. Knowing this truth, may there be peace.
इच्छा भवत्व् अनिच्छा वा सर्गो ऽस्तु प्रलयो ऽस्तु वा । क्षतिर् न कस्यचित् काचिन् न च किञ्चिद् इहास्ति हि
Let there be desire or absence of desire, let there be creation or dissolution; there is truly no loss to anyone here, nor does anything really exist here.
इच्छानिच्छे सदसती भावाभावौ सुखासुखे । इत्य् अत्र कल्पना व्योम्नि सम्भवन्ति न काश्चन
Desire and non-desire, existence and non-existence, being and non-being, pleasure and pain—all such notions do not arise at all in this expanse of consciousness.
इच्छानां तानवं यस्य दिनानुदिनम् आगतम् । विवेकशमतृप्तस्य तम् आहुर् मोक्षभागिनम्
He whose desires diminish day by day, who is content through discernment and tranquility, is called a participant in liberation.
इच्छाक्षुरिकया विद्धे हृदि शूलं प्रवर्तते । जयन्ति यत्र नैतानि मणिमन्त्रौषधानि वः
When the heart is pierced by the dagger of desire, pain arises; where these do not prevail, neither gems, mantras, nor medicines are victorious.
यẖ कार्यकारणाद्यूहान् कृतवान् पूर्वम् एव तम् । सत्प्रेक्षया न पश्यामो मिथ्याभ्रमभराद् ऋते
That which has already performed the projections of cause and effect, we do not see with true vision, except through the delusion of false clouds.
भ्रमभूतेन कुर्मश् चेद् व्यवहारम् अवस्तुना । तत् कस्मात् परचिन्ताद्रिẖ कवलत्वं न नीयते
If we conduct transactions with what is unreal, being deluded, then why are we not led to the state of being swallowed by the mountain of others' thoughts?
असता व्यवहारश् चेत् प्रेक्षामात्रविनाशिना । क्रियते शशशृङ्गेण तत् कथं च्छाद्यते न खम्
If dealings are made with the unreal, which vanish by mere observation, then how is the sky not covered by the horn of a hare?
अहम्भावाच् चिदाकाशो जाड्यातिशयतẖ क्षणात् । पाषाणतां जलम् इव मनस्त्वाद् याति देहताम्
From the sense of 'I', the space of consciousness instantly becomes exceedingly inert; just as water turns to stone, so the mind, through this, assumes embodiment.
चित्त्वाद् अनुभवत्य् एताम् असत्याम् एव देहिताम् । अविनष्टैव चिच्छक्तिस् स्वप्ने स्वमरणं यथा
From the mind, it experiences this embodiment, though unreal; the power of consciousness remains undestroyed, just as in a dream one's own death is experienced.
व्योम्न्य् असत्यम् अवस्तुत्वात् सत्यं चानुभवाद् यथा । नीलत्वं तद्वद् ईशे ऽस्मिन् सर्गो नासन् न सन्मयः
In space, the unreal is due to its lack of substance, and the real is from experience; just as blueness is imagined, so in this, creation is neither non-existent nor made of existence.
यथा शून्यत्वनभसोर् यथा स्पन्दनभस्वतोः । भेदो नास्ति तथा सर्गब्रह्मणोर् एकरूपयोः
Just as there is no distinction between emptiness and the sky, or between vibration and the vibrating sky, so too there is no difference between creation and Brahman, which are of one nature.
नेह सञ्जायते किञ्चिज् जगदादि न नश्यति । स्वप्नो निद्रागतस्येव केवलं प्रतिभासते
Here, nothing is born—neither the world nor anything else—nor does anything perish; it merely appears, like a dream to one who is asleep.
अविद्यमाने पृथ्व्यादौ प्रतिभामात्ररूपिणि । सर्गे क इव संरम्भस् त्यागादानैश् चिदम्बरे
When earth and the rest do not truly exist and are only forms of appearance, what agitation is there in creation, what acceptance or rejection, in the sky of consciousness?
न देहप्रतिभातो ऽस्ति बुद्ध्यादिकरणान्विता । केवलं ब्रह्म चिन्मात्रम् एवम् आत्मन्य् अवस्थितम्
There is no body-image accompanied by intellect and other faculties; only Brahman, pure consciousness, remains established in the Self.
बुद्ध्यादेẖ करणत्वं च द्वैतैक्यासम्भवान् न सत् । अनेनेदं क्रियत इत्य् अस्यार्थस्यात्यसम्भवात्
The function of intellect and the rest is not real, since duality and unity cannot arise; the notion 'this is done by that' is utterly impossible.
अहेतुर् अक्रमं भाति चिति कल्पक्रियागणः । क्षणेनैव यथा स्वप्ने मृतिजन्माब्धिसन्तराः
The multitude of imagined activities in consciousness appears causeless and without sequence, just as in a dream, births, deaths, and ocean-crossings happen in an instant.
खम् एव पृथ्वी खं शैलाẖ खम् एव दृढभित्तयः । खम् एव लोकास् स्पन्दẖ खं सर्गसंवेदने चितेः
Space itself is earth, space are the mountains, space are the solid walls; space itself are the worlds, vibration is space, and creation's awareness in consciousness is space.
व्योमभित्तौ जगच्चित्रं चिद्रङ्गमयम् आततम् । नोदेति नास्तम् आयाति न ताम्यति न शाम्यति
On the canvas of space, the painted world, made of consciousness, is spread out; it neither arises nor sets, neither suffers nor finds peace.
चिद्वारिणि जगत्तुङ्गतरङ्गद्रवरूपिणि । किं कदा कथम् उत्पन्नं किं शान्तं च कदा कथम्
In the waters of consciousness, where the world rises as waves in fluid form—when, how, and from what does it arise, and when, how, and into what does it subside?
शान्ते महाचिदाकाशे जगच्छून्यत्वशालिनि । चेत्यासम्भवतस् सन्ति नोदयास्तमयोक्तयः
In the tranquil expanse of supreme consciousness, filled with the emptiness of the world, there are no accounts of arising or setting, since objects cannot come into being there.
पर्वता गगनायन्ते गगनं पर्वतायते । संवेदनप्रयोगेण ब्रह्मणस् सर्गतास्थितौ
Mountains appear as sky, and the sky as mountains; by the operation of perception, creation and dissolution exist in Brahman.
संविच्चूर्णप्रयोगेण निमेषार्धेन योगिनः । कुर्वन्ति जगद् आकाशम् आकाशं त्रिजगन्ति हि
By the application of the powder of consciousness, in half a blink, yogis create worlds from space, and space from the three worlds.
सिद्धसङ्कल्पनगराण्य् असङ्ख्यानि यथाम्बरे । तथा सर्गसहस्राणि सन्ति तानि तु चिन्नभः
Just as countless cities of accomplished will appear in the sky, so too are there thousands of creations; these exist in the sky of consciousness.
महार्णवे यथावर्ता अन्योऽन्यम् अपि मिश्रिताः । पृथग् एवावतिष्ठन्ते व्यतिरिक्ता न ते ततः
Just as whirlpools in the great ocean, though mingling with one another, remain distinct and separate, so too are these creations.
सर्गात् सर्गान्तरालोको यḫ प्रबुद्धस्य योगिनः । सिद्धलोकान्तरप्राप्तिस् सैवेति विबुधोक्तयः
The space between one creation and another, for the awakened yogi, is the attainment of other realms of the perfected ones—so say the wise.
अविनाशीनि भूतानि स्थितानि परमे शिवे । व्योम्नीव शून्यतोल्लासास् सर्गवर्गा निरर्गलाः
Beings are indestructible, abiding in the supreme Shiva; like the radiance of emptiness in the sky, the groups of creations are unobstructed.
परमार्थनिजामोदास् सहजास् सर्गविभ्रमाः । नोद्यन्ति नोपशाम्यन्ति लेखा इव शिलोदरे
True joy, innate and belonging to the highest reality, and the illusions of creation, neither arise nor cease, like markings within a stone.
अन्योऽन्यं कुसुमामोदा मिलिता अप्य् अमिश्रिताः । व्योमरूपास् तथा सर्गा अन्योऽन्यं सिद्धभूमयः
Fragrances of flowers mingle yet remain unmixed; likewise, creations are like the form of space, and the realms of the accomplished exist without blending with each other.