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.
आदाव् एव हि नोत्पन्नम् अद्यापि च न विद्यते । दृश्यं यच् चावभातीदं तद् ब्रह्म ब्रह्मणि स्थितम्
In the beginning, it was not produced, and even now it does not exist; that which appears as the visible is Brahman, abiding in Brahman.
नास्ति भूर् अणुमात्रापि सर्गैर् निर्विवरा न या । न च क्वचन विद्यन्ते सर्गा ब्रह्मखम् एव तत्
There is not even an atom of earth that is without creations, nor is there anywhere that creations are found; that is only the sky of Brahman.
वारिणो नाणुर् अप्य् अस्ति सर्गैर् निर्विवरो न यः । न च क्वचन सर्गास् ते सन्ति ब्रह्मखम् एव तत्
There is not even an atom of water that is without creations, nor are those creations found anywhere; that is only the sky of Brahman.
न तेजसो ऽणुर् अप्य् अस्ति सर्गैर् निर्विवरो न यः । न च क्वचन विद्यन्ते सर्गा ब्रह्मखम् एव तत्
There is not even an atom of fire that is without creations, nor are creations found anywhere; that is only the sky of Brahman.
न वायोर् अणुर् अप्य् अस्ति सर्गैर् निर्विवरो न यः । न च क्वचन सर्गास् ते सन्ति ब्रह्मखम् एव तत्
There is not even an atom of air that is without openings due to creations; nor do those creations exist anywhere — it is only the expanse of Brahman.
खं नाणुमात्रम् अप्य् अस्ति सर्गैर् निर्विवरं न यत् । न च क्वचन विद्यन्ते सर्गा ब्रह्मखम् एव तत्
There is not even the slightest space that is without openings due to creations; nor are there any creations to be found anywhere — it is only the expanse of Brahman.
न सा महाभूततास्ति सर्गैर् निर्विवरा न या । न च क्वचन विद्यन्ते सर्गा ब्रह्मखम् एव ते
There is no such state of the great elements that is without openings due to creations; nor are any creations found anywhere — they are only the expanse of Brahman.
प्राण्यङ्गो नाणुर् अप्य् अस्ति सर्गैर् निर्विवरो न यः । न च क्वचन सर्गास् ते सन्ति ब्रह्मखम् एव तत्
There is not even an atom of a living being’s limb that is without openings due to creations; nor do those creations exist anywhere — it is only the expanse of Brahman.
शैलानां नाणुर् अप्य् अस्ति स सर्गैर् यो न निर्घनः । न च क्वचन विद्यन्ते सर्गा ब्रह्मखम् एव तत्
There is not even an atom of mountains that is not dense due to creations; nor are any creations found anywhere — it is only the expanse of Brahman.
ब्रह्मणो नाणुर् अप्य् अस्ति सर्गैर् निर्विवरो न यः । न च क्वचन सर्गास् ते सन्ति ब्रह्मखम् एव तत्
There is not even an atom of Brahman that is without openings due to creations; nor do those creations exist anywhere — it is only the expanse of Brahman.