बीजात् कारणतẖ कार्यम् अङ्कुरẖ किल जायते । न बीजम् अपि यत्रास्ति तत्र स्याद् अङ्कुरẖ कुतः
A sprout arises from a seed as its cause; but where there is no seed, how could a sprout possibly exist?
कारणेन विना कार्यं न च नामोपपद्यते । कदा क इव खे केन दृष्टो लब्धस् स्फुटो द्रुमः
Without a cause, an effect cannot arise, nor even a name; when, where, and by whom has a clear tree been seen in the sky?
सङ्कल्पेनाम्बरे यद् वा दृश्यते विटपादिकम् । स सङ्कल्पस् तथाभूतो न त्व् अत्रास्ति पदार्थता
Whatever is seen in the sky, such as trees and the like, is by imagination; that imagination appears as such, but in reality, there is no substantiality to it.
यो ऽयम् एवं चिदाकाशे सर्गादाव् अनुभूयते । शून्ये कूप इवाकाशस् सर्गस् स्थितिनिरर्गलः
That which is thus experienced in the space of consciousness at the beginning of creation is like the sky in an empty well—creation remains unrestricted in emptiness.
सम एव चिदाकाशẖ कचत्य् आत्मनि तत्तया । स्वभाव एव सर्गाख्यश् चित्त्वाच् चैतन्यम् ईश्वरः
The space of consciousness, being uniform, shines in itself in that way; its very nature is called 'creation,' and because it is consciousness, it is the Lord.
स्वप्नसर्गो ऽत्र दृष्टान्तḫ प्रत्यहं यो ऽनुभूयते । स्वयं संवेदनं स्वप्ने स्फुरत्य् अद्रिपुराकृति
The creation in dream is the example here, which is experienced every day; self-awareness in dream flashes forth, without the form of an external object.
चित्स्वभावो यथा स्वप्न आस्ते सर्ग इवेह वः । असर्गे सर्गवद् भातस् तथा पूर्वं महाम्बरे
Just as in dream the nature of consciousness abides, so too does creation exist here for you; even in the absence of creation, it appears as if there is creation, just as before in the great expanse.
अवेद्यं वेदनं शुद्धम् एव भात्य् अजम् अव्ययम् । सर्गादौ यद् अनाद्यन्तं स्थितस् सर्गस् स एव वः
That which is pure, unborn, and imperishable, appearing as unperceived awareness at the beginning of creation, that which is without beginning or end, is itself the creation abiding for you.
नेह सर्गो ऽस्ति नैवायं पृथ्व्यादिगणगोलकः । सर्वं शान्तम् अनालम्बं ब्रह्मैव ब्रह्मणि स्थितम्
Here, there is no creation, nor is there this sphere of earth and the rest; all is peaceful, unsupported, Brahman alone, established in Brahman.
सर्वशक्त्यात्म तद् ब्रह्म यथा कचति यादृशम् । रूपम् अत्यजद् एवाच्छं तथा भवति तादृशम्
That Brahman, whose essence is all powers, shines forth as it does; without ever abandoning its own pure form, it becomes just as it appears.
यथा स्वप्नपुरं जन्तोश् चिन्मात्रप्रविजृम्भितम् । तथैव सर्गस् सर्गादौ शुद्धचिन्मात्रजृम्भितः
Just as a city seen in a dream by a person is manifested solely by consciousness, so too, at the beginning of creation, the universe arises solely from pure consciousness.
स्वच्छे चित्परमाकाशे चिदाकाशो य आस्थितः । स्वभाव एव सर्गो ऽसाव् इति तेनैव भावितः
In the clear supreme space of consciousness, that which abides as the space of awareness—this creation is its very nature, and thus it is conceived as such.
भाव्यभावकभावादिभूमीनां भवनं भृशम् । सर्वं चिन्नभ एवाच्छम् आत्मनात्मनि संस्थितम्
The existence of all the states—such as the imagined, the imagining, and the process of imagination—remains entirely pure, established in the sky of consciousness, the Self within the Self.
एवं स्थिते कुतस् सर्गẖ कुतो ऽविद्या क्व चाज्ञता । ब्रह्म शान्तं घनं सर्वं क्वाहङ्कारादयस् स्थिताः
When it is thus, whence is creation, whence ignorance, where is nescience? All is the tranquil, solid Brahman—where then can ego and the rest abide?
अहम्भावस्य संशान्तिर् एषासौ कथिता तव । अहम्भावḫ परिज्ञातḫ पिशाच इव शाम्यति
This, then, is the cessation of the sense of 'I' that has been described to you; when the sense of 'I' is fully known, it subsides like a ghost.
मया त्व् एवम् अहम्भावḫ परिज्ञातो यदाखिलः । तदा मे विद्यमानो ऽपि निष्फलश् शरदभ्रवत्
Indeed, when I have thus fully understood the sense of 'I', then, even if it appears, it is fruitless, like an autumn cloud.
चित्राग्निदाहो विज्ञातो यथा दाह्येषु निष्फलः । तथाहम्भावसर्गादि ज्ञातं विफलताम् इयात्
Just as the imagined burning of fire is ineffectual upon objects to be burned, so too, when the sense of 'I' and creation are known, they become fruitless.
इति मे ऽहङ्कृतेस् त्यागे रागे च समता यदि । तदा व्योम्न इव व्योम्नि सर्गे ऽसर्गे च मे स्थितिः
Thus, if there is equanimity in me upon the abandonment of ego and desire, then my state is like space within space, whether in creation or non-creation.
अहम्भावस्य नैवाहं नाहम्भावो ममेति च । तेन विद्धि चिदाकाशम् एवेदम् इति निर्घनम्
I am not the sense of 'I', nor is there a sense of 'not-I' as mine; thus, know this as pure consciousness-space alone, free from all distinctions.
यथा मम तथान्येषाम् इति बोधवताम् इह । अग्नित्वम् इव चित्राग्नेर् नास्त्य् अहम्बोधविभ्रमः
For those who are awakened, it is understood here: just as it is for me, so it is for others; there is no confusion of self-awareness, just as there is no confusion about the fiery nature of a painted fire.
नाहम् अस्मि न चान्यो ऽस्ति सर्वं वास्तीतिनिश्चयः । प्रकृतव्यवहारस् त्वं शिलामौनमयो भव
I am not; nor is there another; the certainty that all is—this is the natural way of conduct. You, be as one made of the silence of stone.
आकाशकोशविशदाकृतिर् एव तिष्ठ निर्देहवच् चिरम् अपह्नुतसर्वभावः । अद्यादितश् च किल चिन्मयम् एव सर्वं नो दृश्यम् अस्ति शिवम् एवम् अशेषम् इत्थम्
Remain for a long time with a form as clear as the sky-vessel, as if without a body, having rejected all notions. From the very beginning, indeed, all is consciousness alone; nothing else is seen—thus, all is the auspicious.
अहो नु विततोदारा विपुला विमलाचला । भवता भगवन् भूत्यै भूयो दृष्टिर् उदाहृता
Ah, truly, vast, noble, expansive, and unwavering is the vision you have again revealed, O venerable one, for the sake of well-being.
सर्वथा सर्वदा सार्वं सर्वं सर्वत्र सर्वदम् । सद् इत्य् एव स्थितं सत्यं समं समनुभूतितः
Always, in every way, everywhere, all is ever-present, all-giving; only 'existence' abides as the one truth, equally realized by all.
अयम् अस्ति मम ब्रह्मन् संशयस् तं निवारय । किम् इदं भगवन् नाम पाषाणाख्यानम् उच्यते
O Brahman, I have this doubt—please dispel it: what is this so-called 'stone analogy' that is spoken of, O venerable one?
सर्वत्र सर्वदा सर्वम् अस्तीति प्रतिपादने । पाषाणाख्यानदृष्टान्तो मयायं तव कथ्यते
To explain the teaching that all exists everywhere and always, I am telling you, for your understanding, this example called the 'stone analogy.'
नीरन्ध्रैकघनाङ्गस्य पाषाणस्यापि कोटरे । सन्ति सर्गसहस्राणि कथयेति प्रदर्श्यते
Even within the hollow of a dense, impervious stone, countless creations exist; this is declared and shown.
भूताकाशे महत्य् अस्मिन् स्वं शून्यत्वम् अनुज्झति । सन्ति सर्गसहस्राणि कथयेति प्रदर्श्यते
In this vast elemental space, its own emptiness is not abandoned; countless creations exist, this is declared and shown.
कुड्यादौ सन्ति सर्गौघा इति चेत् कथ्यते मुने । तत् खे विभान्ति सर्गौघा इति किं न प्रदर्श्यते
If it is said, 'There are clusters of creations in a wall or elsewhere,' O sage, then why are not clusters of creations manifest in the sky?
एतत् ते वर्णितं राम मुख्यम् एव मयाखिलम् । यो ऽयम् आलक्ष्यते सर्गस् सर्ग एव खम् आस्थितम्
This, O Rama, has been described to you by me in its entirety and chiefly: this creation that is perceived is itself creation established in the sky.