अवाच्यम् अनभिव्यक्तम् अतीन्द्रियम् अनामकम् । सर्वभूतात्मकं शून्यं सद् असच् च परं पदम्
It is unutterable, unmanifest, beyond the senses, without name; the essence of all beings, void, both existent and nonexistent, the supreme state.
तन् न वायुर् न चाकाशं न बुद्ध्यादि न शून्यकम् । न किञ्चिद् अथ सर्वात्म किम् अप्य् अन्यत् परं नभः
It is not air, nor space, nor intellect and the like, nor emptiness; it is nothing, yet the self of all; something else, the supreme sky.
तद्विदा तत्पदस्थेन तन् मुक्तेनानुभूयते । अन्यैẖ केवलम् आम्नातैर् आगमैर् एव वर्ण्यते
That is experienced by those who know it, who abide in that state, who are liberated; by others, it is described only through scriptures and tradition.
न कालो न तमो नात्मा न सन् नासन् न देशदिक् । न मध्यम् एतयोर् नान्तो न बोधो नाप्य् अबोधितम्
There is no time, no darkness, no self, neither existence nor nonexistence, no direction or place; neither middle nor end of these, no knowledge nor ignorance.
किम् अप्य् एतद् अत्यच्छं च बुध्यते बोधपारगैः । शान्तसंसारविसरैḫ परां भूमिम् उपागतैः
This is something utterly transparent, understood by those who have reached the far shore of awareness, who have attained the supreme realm, freed from the poison of worldly existence.
प्रतिषिद्धा मयैते तु ये ऽर्थास् सर्वे ऽत्र ते स्थिताः । अस्मद्बुद्ध्यापरिच्छेद्यास् सोम्याम्बोधेर् इवोर्मयः
All those things I have denied are present here; yet they cannot be grasped by our intellect, like waves on the gentle ocean.
यथास्थितं स्थितास् सर्वे भावास् तत्र तथा यथा । अनुत्कीर्णा महास्तम्भे विविधास् सालभञ्जिकाः
All states remain there as they are, just as various statues stand undisturbed upon a great pillar.
एवं तत्र स्थितास् सर्वे भावास् तत्र न च स्थिताः । असर्वात्मैव सर्वात्म तद् एतद् अतद् एव च
Thus, all states exist there, yet do not exist there; it is the non-universal that is universal, both this and not this.
पदं यथैतत् सर्वात्म सर्वार्थपरिवर्जितम् । यथावत् तत् प्रपश्यन्ति तत्रैकपरिणामिनः
Just as this state, which is the Self of all and devoid of all objects, is truly seen by those who are wholly transformed therein,
सर्वार्थास्तमये जाते सर्वार्थरहितं पदम् । सर्वार्थपरिपूर्णं च तद् आद्यं परिदृश्यते
When all objects have ceased, that state which is free from all objects and also completely full of all objects is perceived as the original one.
तव तावन् महाबुद्धे सर्वार्थोपशमात्मकम् । न सम्यग्ज्ञानम् उत्पन्नं संशयो ऽत्र निदर्शनम्
O great-minded one, as long as your knowledge, whose nature is the cessation of all objects, has not fully arisen, doubt remains as evidence.
यḫ प्रबुद्धो निराभासं परम् आभासम् आगतः । स्वस्थान्तẖकरणश् शान्तस् तं स्वभावं स पश्यति
He who, being awakened, has reached the supreme appearance that is without appearance, whose inner mind is at rest and peaceful—he sees that as his own nature.
अयं त्वम् अहम् इत्यादिस् त्रिकालगजगद्भ्रमः । तत्रास्ति हेमपिण्डे ऽन्तर् इव रूपकजालकम्
This delusion of 'I', 'you', 'he', and so on, concerning the three times and the world, exists there like a network of forms within a lump of gold.
हेमपिण्डाद् यथा भाण्डजालं नानुपलभ्यते । तथा न लभ्यते भिन्नं परमार्थघनाज् जगत्
Just as a collection of vessels is not found apart from the lump of gold, so too the world is not found as separate from the mass of ultimate reality.
सर्वदैवापि भिन्नात्मा स्वाङ्गभूतोपलम्भदृक् । सजगच् चाजगच् चैतद् धेमेवाङ्गदरूपकम्
Even when appearing as diverse, the perceiver whose own limbs are the world—both with and without manifestation—is like the forms of ornaments within the gold.
रिक्तं देशादिशब्दार्थैर् देशकालक्रियात्मकम् । यथास्थितम् इदं तत्र सर्वम् अस्ति न चास्ति च
Empty of the meanings of words like 'space' and so on, and consisting of space, time, and action as they are, all this exists there as it is, and yet does not exist.
यथोर्म्यादि समे तोये चित्रं चित्रकृदीहिते । भाण्डवृन्दम् अयḫपिण्डे तथेदं ब्रह्मणि स्थितम्
Just as various forms—such as waves and so on—are imagined by an artist in the same water, or as a collection of vessels appears in a mass of copper, so too is this world established in Brahman.
यथैतद् अत्र नो भिन्नं नाभिन्नं नास्ति चास्ति च । नित्यं तन्मयम् एवाच्छं शान्ते शान्तम् इदं तथा
Just as, in this case, it is neither separate nor non-separate, neither non-existent nor existent, so too, this is ever pure, entirely of that essence, peaceful within peace.
अनिखातैव भातीयं त्रिजगत्सालभञ्जिका । सुरसस्यैव दृश्यत्वम् इता ब्रह्मणि दारुणि
This threefold world appears as if it were a carved figure on a tree, though it has not been carved; it is only the appearance of the beautiful, seen in the formidable Brahman.
निखाता दृश्यतां यान्ति स्तम्भस्थास् सालभञ्जिकाः । अखाता एव भान्त्य् अत्र त्रिजगत्सालभञ्जिकाः
When carved, the figures on the tree become visible; here, the figures of the threefold world appear as if uncarved.
अस्मिन्न् अक्षोभ्य एवान्तस् तरङ्गास् सृष्टिदृष्टयः । सरस्य् अतिरसे भान्ति चिद्घनामृतवृष्टयः
Within this, which is unmoving within, the waves of creation-visions arise; in the lake of supreme essence, showers of the nectar of consciousness shine forth.
अविभागे विभागस्था अक्षोभे क्षुभिता इव । अविभाता विभान्तीव चिद्घने सृष्टिवृष्टयः
In the undivided, divisions seem to exist; in the unshaken, they appear agitated; in the mass of consciousness, the showers of creation seem to shine, though they do not truly appear.
परमाणौ परमाणाव् अत्र संसारमण्डलम् । विभाति भासुरारम्भैर् अपि भाति न किञ्चन
Within the atom, the circle of worldly existence appears; though there are radiant beginnings, in truth, nothing at all appears.
आकाशकालपवनादिपदार्थजातम् अप्य् अङ्गम् अङ्गरहितस्य तद् अप्य् अनङ्गम् । सर्वात्मकं सकलभावविकारशून्यम् अप्य् एतद् आहुर् अजरं परमात्मतत्त्वम्
Even the collection of elements—space, time, wind, and so on—are limbs of that which is without limbs; and even those are not limbs. This, which is the Self of all, devoid of all modifications, they call the ageless supreme Self-reality.
यथाचेत्ये चेतनता यथाकाले च कालता । यथा च व्योमताव्योम्न्य् अजडे च जडता यथा
Just as consciousness exists in the conscious, as time exists in the temporal, as space exists in the spatial, and as inertness exists in the non-inert,
यथावायौ च वायुत्वम् अभूतादौ च भूतता । यथास्पन्दात्मनि स्पन्दो यथामूर्ते च मूर्तता
Just as air exists in wind, as element-ness exists in the elements, as vibration exists in what is inherently vibrant, and as form exists in the formless,
यथाभिन्ने च भिन्नत्वं यथानन्ते च सान्तता । यथादृश्ये च दृश्यत्वं यथासर्गेषु सर्गता
Just as division exists in the undivided, as limitation exists in the infinite, as visibility exists in the invisible, and as creation exists in the uncreated,
एतत् क्रमेण हे ब्रह्मन् वद मे वदतां वर । आदितḫ परिपाट्यैव बोध्यन्ते ह्य् अल्पबोधिनः
O Brahman, best of speakers, tell me this in order, for those of little understanding grasp these things only when explained step by step from the beginning.
तद् अनन्तं महाकाशं महाचिद्घनम् उच्यते । अवेद्यविद्रसमयं शान्तम् एकं समस्थिति
That infinite, great expanse, that mass of supreme consciousness, is said to be ungraspable, free from knowable objects, peaceful, one, and of equal state.
ब्रह्मविष्ण्वीश्वराद्यन्ते महाप्रलयनामनि । शब्दार्थे रूढिम् आपन्ने यच् छुद्धम् अवशिष्यते
When the words 'Brahma,' 'Viṣṇu,' 'Īśvara,' and others reach their meaning at the time of the great dissolution, what remains is pure.