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.
एवम् अच्छं पराकाशे स्वप्नपत्तनवज् जगत् । भाति प्रथमम् एवेदं ब्रह्मैवेत्थम् अतस् स्थितम्
In this way, in the pure expanse, the world shines forth at first like a dream city; it is only Brahman, thus it remains.
तद् इदं तादृशं विद्धि सर्वं सर्वात्मकं च यत् । देशाद् देशान्तरप्राप्तौ विदो मध्यम् अनङ्कितम्
Know this, whatever appears, as all-pervading; when moving from one place to another, the knower is unmarked in the middle.
चिद्व्योम्नश् शान्तशान्तस्य मध्यम् एवैवम् आस्थितम् । जगत्तयेव सलिलम् एवोर्म्यादितया यथा
In the pure space of consciousness, which is ever peaceful, the middle is thus established; the world is like water appearing as waves and so on.
यद् उदेत्य् उदितं यच् च यच् च नोदेति नोदितम् । देशाद् देशान्तरप्राप्तौ विदो मध्यान् न भेदि तत्
Whatever arises or is arisen, and whatever does not arise or is not arisen—when moving from one place to another, the knower is not divided in the middle.
अतẖ किलास्य सर्गस्य कारणं शशशृङ्गवत् । प्रयत्नेनापि चान्विष्टं न किञ्चिद् उपलभ्यते
Therefore, the cause of this creation is like the horn of a rabbit; even with effort, nothing at all can be found.
यद् अकारणकं भाति तद् अभातं भ्रमात्मकम् । भ्रमस्यासत्यरूपस्य सत्यता कथम् उच्यते
Whatever appears without cause is unreal, of the nature of delusion; how can truth be ascribed to delusion, which is of an unreal form?
कारणेन विना कार्यं किल किं नाम विद्यते । यद् अपुत्रस्य सत्पुत्रदर्शनं स भ्रमो न सत्
Is there ever an effect without a cause? The vision of a good son by one who has no son—such is delusion, not reality.
यस् त्व् अकारणको भाति स स्वभावो विजृम्भते । सर्वरूपेण सङ्कल्पगन्धर्वनगरादिवत्
That which appears without a cause is simply the unfolding of its own nature; it manifests in every form, like a city of Gandharvas conjured by imagination.
देशाद् देशान्तरप्राप्तौ क्षणान् मध्यं विदो वपुः । स्वरूपम् अजहत् त्व् एव राजते ऽर्थविवर्तवत्
When a body moves from one place to another, those who know the truth see that it never abandons its own nature, but shines forth like an object undergoing transformation.
बोध एव कचत्य् अर्थरूपेण स च खाद् अणुः । दृष्टान्तो ऽत्रानुभूतो ऽन्तस् स्वप्नसङ्कल्पपर्वतः
Consciousness alone shines forth as the form of objects, and it is as subtle as space or an atom; the illustration here is the mountain of imagination seen within during a dream.
विद्यते वटबीजे ऽन्तर् यथा भावी महाद्रुमः । परमाणौ तथा सर्गो ब्रह्मन् कस्मान् न विद्यते
Just as the future great tree exists within the seed of the banyan, so too, O Brahman, why should not the creation exist within the atom?
यत्रास्ति बीजं तत्र स्याच् छाखा विततरूपिणी । जन्यते कारणैस् सा च वितता सहकारिभिः
Wherever there is a seed, there may arise a branch spreading out in form; it is produced through causes, and that spread is aided by cooperating factors.
समस्तभूतप्रलये बीजम् आकारि किं भवेत् । सहकार्य् अथ किं तस्य जायते यद्वशाज् जगत्
When all elements are dissolved, what becomes of the seed? And what of its auxiliaries, by whose power the world is generated?
यत् तु ब्रह्म परं शान्तं का तत्राकारकल्पना । परमाणुत्वयोगो ऽपि नात्र केवात्र बीजता
But as for the supreme, peaceful Brahman—what imagining of form can there be in that? Even the association with atomicity does not apply here, nor can there be any notion of seed.
कारणस्येति बीजस्य सत्यासत्यैककारिणः । असम्भवाज् जगत्सत्ता कथं केन कुतẖ क्व वा
If the cause, that is, the seed, is both real and unreal, how, by whom, from where, and in what manner could the existence of the world arise, since such a thing is impossible?
जगद् आस्ते परस्याणोर् अन्तर् इत्य् अपि नोचितम् । सार्षपे कणके मेरुर् आस्त इत्य् अज्ञकल्पना
It is not proper to say that the world exists within the Supreme Atom; it is like imagining that Mount Meru exists within a mustard seed or a grain—such is the conception of the ignorant.
सति बीजे प्रवर्तन्ते कार्यकारणदृष्टयः । निराकारस्य किं बीजं क्व जन्यजनकक्रमः
When the seed exists, the notions of cause and effect arise; but for that which is formless, what seed can there be, and where is the sequence of offspring and parent?
अतो यत् परमं तत्त्वं तद् एवेदं जगत् स्थितम् । नेह प्रजायते किञ्चिन् न च किञ्चन नश्यति
Therefore, that which is the supreme reality is this very world as it stands; here, nothing is born, and nothing whatsoever is destroyed.
चिदाकाशश् चिदाकाशे हृदि चित्त्वाज् जगद्भ्रमम् । अशुद्धवद् इवाशुद्धे शुद्धश् शुद्धे प्रपश्यति
Consciousness-space, within consciousness-space, due to the mind, gives rise to the illusion of the world; as the impure sees impurity, so the pure perceives purity.
स्वम् एव भासते तस्य रूपं स्पन्द इवानिले । सर्गशब्दार्थकलना नेह काश्चन सन्ति नः
Its own form alone shines forth, like vibration in the wind; for us, there are no fabrications of word and meaning such as 'creation' here.