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.
चिन्मयत्वाद् यदा चेत्यम् एति द्रष्टृचितैकताम् । तदा दृश्याङ्गयैवैतच् चेत्यते नान्यया चिता
When, due to its nature as consciousness, the object of cognition attains unity with the consciousness of the observer, then it is cognized only by the aspect of the observed, not by any other consciousness.
यदा चिन्मात्रम् एवेयं द्रष्टृदर्शनदृश्यदृक् । तदानुभवनं तत्र सर्वस्य फलितं स्थितम्
When this is nothing but pure consciousness—the observer, the act of seeing, and the seen—then the experience of all is fully established therein.
द्रष्टृदृश्ये न यद्य् एकम् अभविष्यच् चिदात्मके । तद् दृश्यास्वादम् अज्ञास्यन् न द्रष्टेक्षोर् इवोपलः
If the observer and the observed were not one in the essence of consciousness, then the taste of the observed would not be known, just as a stone cannot perceive sight.
चिन्मयत्वाच् चितौ चेत्यं जलम् अप्स्व् इव मज्जति । तेनानुभूतिर् भवति नान्यथा काष्ठयोर् इव
Because of its nature as consciousness, the object of cognition merges into consciousness, just as water merges into water; thus, experience arises—otherwise, it would be like two pieces of wood.
सजातीयैकताभावाद् यथा काष्ठं न चेतति । दारु तद्वद् अपि द्रष्टा दृश्यं नाज्ञास्यद् आजडम्
Just as wood does not perceive because of its sameness, so too the observer does not recognize the observed if it is inert.
यादृक्सत्तानि काष्ठानि तादृग्रूपं स्वचेतनम् । जानन्ति नेतरत् तस्माद् दृश्यचिद्दृश्यचेतनम्
Wood knows only its own kind of existence, not another; likewise, the consciousness of the observed knows only the observed.
महाचिदात्मतैवास्ति जलानिलधराश्मनाम् । नैतेषु स्पन्दबुद्ध्यादि प्राणजीवाद्यभावतः
Only the essence of the great consciousness exists in water, air, earth, and stone; in these, there is no movement, intellect, or life-force, due to the absence of vital energy and living beings.
प्राणबुद्ध्यादयस् सत्तां भावनावशतो गताः । भावना चिच्चमत्कारस् स यथेच्छम् उदेति च
Vital energy, intellect, and the like attain existence through the power of imagination; imagination is the marvel of consciousness, and it arises as one wishes.
जगत्तया शान्ततया ब्रह्मसत्तावतिष्ठते । पुंस्तयागतयेवात्मा रेतोवटकणीकयोः
The world, through its tranquility, abides in the existence of Brahman; just as the self remains in semen and the seed of the banyan tree.
सर्वाङ्गाणुमयं वीर्यं यो यस्माद् अङ्गतो ऽणुकः । स स तत् तद् भवत्य् अङ्गं वीर्यं च स्वात्मनि स्थितम्
The vital essence, composed of all limbs and atoms, becomes whatever limb or atom it arises from; that vital essence remains established in itself.