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.
सङ्कल्पाकाशरूपत्वात् सर्वार्थानुभवस्थितेः । तनुसङ्कल्पमोहानां सत्याश् शापवरोक्तयः
Because the nature of all is like the space of thought, and all experiences are established therein, the curses and blessings for those deluded by subtle thoughts are indeed real.
न ज्ञानवादिता सत्या न च बाह्यार्थवादिता । यथावेदनम् एतानि वेदनानि फलन्ति वः
Neither the assertion of knowledge nor the assertion of external objects is true; as you perceive, so do those perceptions bear fruit for you.
चिति चित्त्वं यद् अस्त्य् अन्तर् जगद् इत्य् एव भाति तत् । भेदो द्रवत्वपयसोर् इव नात्रोपपद्यते
Consciousness, when it appears as mind within, shines as the world; distinction, like that between water and its fluidity, does not arise here.
कालो जगन्ति भुवनान्य् अहम् अक्षवर्गस् त्व् एतानि तत्र च तथेति च सर्वम् एकम् । चिद्व्योम शान्तम् अजम् अव्ययम् ईश्वरात्म रागादयẖ खलु न केचन सम्भवन्ति
Time, worlds, realms, I, the group of senses—all these, and the notion 'thus it is,' are one; the peaceful, unborn, imperishable space of consciousness, the self of the Lord—in this, passions and the like truly do not arise.
चित् पश्यति जगन् मिथ्या स्ववेदनविबोधिता । व्योम्नि मायाञ्जनासिक्ता दृग् इवाचलनर्तनम्
Consciousness perceives the world as unreal, awakened by its own awareness; like an eye anointed with magical ointment, seeing the dance of mountains in the sky.
ब्रह्मसर्गश् चित्तसर्गो द्वाव् एतौ सदृशौ मतौ । परमार्थस्वरूपत्वाद् अक्षुब्धत्वात् सदैव च
The creation of Brahma and the creation of mind—these two are considered alike, because of their nature as ultimate reality and their perpetual tranquility.
ज्ञानरूपतयाबाह्यं बाह्यं चानुभवात् तथा । सत्यरूपम् अतस् सत्यां विद्धि बाह्यार्थरूपताम्
Since knowledge itself is not external, yet the external is experienced as such, therefore, know that the true nature of reality is to appear as external objects.
बाह्यार्थवादविज्ञानवादयोर् ऐक्यम् एव नः । वेदनैकात्मरूपत्वात् सर्वदा सदसत्स्थितेः
For us, the doctrine of external objects and the doctrine of knowledge are essentially one, because all experience—whether real or unreal—always has the nature of a single awareness.
अक्षुब्धा खानिलालोकजलभूशान्तिशालिनी । तता शून्या महारम्भा ब्रह्मसत्तैव सर्वतः
Unshaken, peaceful in space, wind, light, water, and earth, vast and empty, the essence of Brahman alone pervades everything.
तस्मिन् सर्वं ततस् सर्वं तत् सर्वं सर्वतश् च तत् । तच् च सर्वमयं नित्यं तस्मै सर्वात्मने नमः
In that, is everything; from that, is everything; that is everything and everywhere; and that is eternally all-pervading—salutations to that Self of all.