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.
पूर्णात् पूर्णं प्रसरति पूर्णे पूर्णं विराजते । पूर्णम् एवोदितं पूर्णात् पूर्णे पूर्णं व्यवस्थितम्
From fullness, fullness arises; in fullness, fullness shines. Only fullness emerges from fullness; in fullness, fullness is established.
शान्तं समं समुदयास्तमयैर् विहीनम् आकारमुक्तम् अजम् अम्बरम् अच्छम् एव । सर्वं सदा सदसद् एव तथोदितात्म निर्वाणम् आद्यम् इदम् उत्तमबोधरूपम्
Peaceful, equal, free from arising and ceasing, without form, unborn, clear as the sky—this is all, always, both being and non-being, thus declared as the Self: liberation, the primordial, the highest form of awakening.
जगन्नाम नभस् स्वच्छं सद् ब्रह्म नभसि स्थितम् । नभो नभसि भातीदं जगच्छब्दार्थ इत्य् अजम्
The world is named as the sky, pure, true Brahman abiding in the sky; the sky shines in the sky—this is the meaning of the word 'world,' unborn.
त्वम् अहं जगद् इत्यादिशब्दार्थैर् ब्रह्म ब्रह्मणि । शान्तं समसमाभासं स्थितम् अस्थितम् एव सत्
The meanings of the words 'you,' 'I,' 'world,' and so on are Brahman within Brahman; peaceful, equally appearing, abiding, yet not abiding, as existence.
समुद्रगिरिमेघोर्वीविस्फोटमयम् अप्य् अजम् । काष्ठमौनवद् एवेदं जगद् ब्रह्मावतिष्ठते
Even though there is the appearance of ocean, mountain, cloud, earth, all is unborn; just as wood remains silent, so this world abides in Brahman.
द्रष्टाद्रष्टैव दृश्यस्याभावात् स्वात्मनि संस्थितः । कर्ताकर्तैव कर्तव्याभावतẖ करणाद् ऋते
The seer is only the seer, due to the absence of the seen, established in its own Self; the doer is only the doer, due to the absence of what is to be done, apart from action.
न ज्ञत्वं न च कर्तृत्वं न जडत्वं न भोक्तृता । न शून्यता न चार्थत्वम् इह नापि नञर्थता
Here, there is neither knowing nor agency, neither inertness nor enjoyment; neither emptiness nor purpose, nor even negation of meaning.
शिलाजठरवत् सत्यं घनम् एकम् अजं ततम् । सर्वं शान्तम् अनाद्यन्तम् एकं विधिनिषेधयोः
Like the interior of a rock, it is true, dense, one, unborn, pervading; all is peaceful, without beginning or end, one, beyond injunction and prohibition.
मरणं जीवितं सत्यम् असत्यम् अशुभं शुभम् । सर्वम् एकम् अजं व्योम वीचिजालं जलं यथा
Death and life, truth and untruth, inauspicious and auspicious—all are one, unborn space, like a network of waves is but water.
विद्भाग एव दृश्यत्वं द्रष्टृत्वं चैव गच्छति । एतच् च कल्पनं स्वप्नपुरादिष्व् अनुभूयते
Only by division does the appearance of seer and seen arise; this is imagination, as is experienced in dreams and the like.