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.
सर्गस्य कारणं तत्र न किञ्चिद् उपपद्यते । मलम् आकारबीजादि मायामोहभ्रमादिकम्
In that, nothing can be established as the cause of creation—not impurity, not the seed of form, nor illusion, delusion, or error.
केवलं शान्तम् अत्यच्छम् आद्यन्तपरिवर्जितम् । तद् विद्यते यत्र किल खम् अपि स्थूलम् अश्मवत्
Only the supremely peaceful, utterly clear, free from beginning and end exists there, where even space, though gross like a stone, is said to be present.
न च नास्तीति तद् वक्तुं शक्यते विद्वपुर् यतः । न चैवास्तीति तद् वक्तुं युक्तं शान्तम् अलं यतः
It cannot rightly be said that it does not exist, for the wise are aware of it; nor is it proper to say that it does exist, for it is tranquil and beyond all assertion.
निमेषयोजनशतं प्राप्तायाम् आत्मसंविदि । मध्ये तस्यां तु यद् रूपं रूपं तस्य पदस्य तत्
When, in the awareness of the self, a hundred leagues of a blink are traversed, whatever form appears in the midst of that is the very form of that state.
तस्मिन् पदे जगद्रूपं यद् इदं दृश्यते स्फुरत् । सकारणम् इवाकारकरालम् इव भेदवत्
In that state, whatever is seen as the form of the world—shining forth, with cause, as if with form, as if with terrifying diversity—
तत् सर्वं कारणाभावान् न जातं न च विद्यते । नाकारयुक्तं न जगन् न च द्वैतैक्यसंयुतम्
All that, due to the absence of cause, is neither born nor truly exists; the world is not endowed with form, nor is it joined with duality or unity.
यद् अकारणकं तस्य सत्ता नेहोपपद्यते । स्वयं नित्यानुभूते ऽर्थे को ऽत्रापह्नवशक्तिमान्
That which is without cause cannot have existence here; who indeed has the power to deny what is perpetually experienced within oneself?
न च शान्तम् अनाद्यन्तं जगतẖ कारणं भवेत् । ब्रह्मामूर्तं सुमूर्तस्य दृश्यस्याब्रह्मरूपिणः
Nor can the tranquil, beginningless and endless, be the cause of the world; the form of Brahman is not the form of the manifest, visible, non-Brahman.
तस्मात् तत्र जगद्रूपं यद् आभानं तद् एव तत् । स्वयम् एव तद् आभाति चिदाकाशं चिति स्थितम्
Therefore, whatever appearance of the world is there, that alone is it; it shines forth by itself, consciousness-space established in awareness.
जगच् चिद् ब्रह्म भावाश् च तथाभावो भ्रमादि च । सर्वम् एकम् अजं शान्तम् अद्वैतैक्यम् अनामयम्
The world, consciousness, Brahman, all states of being, appearance, delusion and the rest—all is one, unborn, peaceful, nondual, and free from affliction.