यावत् तानि तथोग्राणि जगन्ति सकलानि खम् । शून्यम् एव यथा स्वप्ने सङ्कल्पकथने तथा
As long as those fierce worlds, all of them, existed in space, they were empty, just as in a dream or in the narration of a fantasy.
न पश्यन्ति न शृण्वन्ति कदाचित् कानिचित् क्वचित् । तानि कल्पमहाकल्पजातान् एकत्र तान् मिथः
They neither see nor hear anything, ever, anywhere; those worlds, born of imagination and great imagination, exist together in one place.
प्रमत्तपुष्करावर्तान् उन्मत्तोत्पातमारुतान् । स्फुटिताद्रीन्द्रडाक्कारघट्टितब्रह्ममण्डपान्
With whirlpools of heedless lotuses, with the mad winds of calamity, with the domes of Brahma struck and shattered like the peaks of mountains split apart—
ज्वलत्कल्पाग्निविस्फोटस्फुटदैडबिडास्पदान् । प्रतपद्द्वादशाकारकटुमार्ताण्डमण्डलान्
With the bursting of world-ending fires blazing forth, with the abodes of gods split open, with the fierce orbs of twelvefold suns scorching all—
लुठत्सुरपुरव्रातवितताक्रन्दघर्घरान् । रणन्मेर्वादिकटकश्रेणीनिगरणोद्भटान्
With the tumultuous wailing and rumbling of the scattered hosts of celestial cities, with the terrifying emergence of lines of fortresses like Meru being devoured—
कल्पाग्निज्वलनोल्लासपटत्पटपटारवान् । आत्मभ्रंशबृहत्क्षोभक्षुब्धाम्बरमहार्णवान्
With the crackling roar of the blazing world-fire, with the vast, agitated ocean of the sky stirred by the great upheaval of self-loss—
देवासुरनरागारघर्घराक्रन्दकर्कशान् । सप्तार्णवमहापूरपूरितार्केन्दुमन्दिरान्
With the harsh cries and rumblings of the abodes of gods, demons, and men, with the mansions of the sun and moon filled by the flood of the seven great oceans—
न विचेतन्ति कल्पान्तान् सर्वाण्य् एव परस्परम् । एकमन्दिरसंसुप्तास् स्वप्ने रणरयान् इव
Yet, at the ends of the world-cycles, none of these are aware of one another at all; all are as if asleep in a single house, like warriors in a dream of battle.
तत्र रुद्रसहस्राणि ब्रह्मकोटिशतानि च । दृष्टानि विष्णुलक्षाणि कल्पवृन्दान्य् अलं मया
There I have seen thousands of Rudras, hundreds of millions of Brahmas, countless Vishnus, and multitudes of world-cycles in abundance.
तत्र क्वचिद् अनादित्ये निरहोरात्रभूतले । अकल्पयुगवर्षान्ते जगद्व्यूहैẖ क्षयोदयः
There, in some places where there is no sun and no day or night upon the earth, at the end of the unmeasured ages and years, the rise and fall of worlds takes place.
चिति सर्वं चितस् सर्वं चित् सर्वं सर्वतश् च चित् । चित् सर्वैकात्मिकेत्य् एतद् दृष्टं तत्र मयाखिलम्
Consciousness is everything; all is mind; awareness is everywhere and everything is of the nature of awareness; thus have I seen all this there.
त्वं का चिद् इति चेद् वक्षि तन् न किञ्चिद् इवाङ्ग चित् । सा हि शून्यतमा व्योम्नो न च नाम नकिञ्चन
If you say, 'You are something,' O dear one, that is as if nothing at all; for that is the most empty of all, like space, and not even a name or anything at all.
तद् आकाशम् इदं भाति जगद् इत्य् अभिशब्दितम् । तेनैव शब्दनभसा सर्वं हि परमं नभः
This space is called 'the world' as it appears; yet by that very word-space, all is truly the supreme space.
दृश्यदृष्टिर् इयं भ्रान्तिर् आकाशतरुमञ्जरी । चिद्व्योमाङ्गकम् एवेति तत्राहम् अनुभूतवान्
This perception of the seen and the seer is a delusion, like a cluster of blossoms on the sky-tree; it is only a limb of the sky of consciousness—thus have I experienced there.
बुद्ध्याकाशैकरूपेण व्यापिना बोधरूपिणा । तत्रानन्ते नसङ्कल्पम् अनुभूतम् इदं मया
With the all-pervading, knowledge-form that is of the single nature of the space of intellect, I have experienced there this infinite, thought-free state.
ब्रह्मव्योम जगज्जालं ब्रह्मव्योम दिशो दश । ब्रह्मव्योम कलाकालदेशद्रव्यक्रियादिकम्
The web of worlds is the space of Brahman; the ten directions are the space of Brahman; time, portions, places, substances, actions—all are the space of Brahman.
तत्राहम् इव संसारशते सार्धे मुनीश्वराः । दृष्टा वसिष्ठनामानो ब्रह्मपुत्रा मदुत्तमाः
There, along with hundreds of cycles of existence, I have seen sages named Vasiṣṭha, sons of Brahmā, my own superiors.
ब्रह्मद्वासप्ततेस् त्रेतास् सर्वा एव सराघवाः । तत्र दृष्टं कृतशतं द्वापराणां शतं तथा
Seventy-two Brahmās, all the Tretā Rāmas, hundreds of Kṛta ages, and likewise a hundred Dvāpara ages have been seen there.
भेदोदयेन चेद् दृष्टास् तास् तास् सर्गदशास् तथा । बोधेन चेत् तद् अत्यच्छम् एकं ब्रह्मनभस् ततम्
If, due to the arising of division, those various stages of creation are seen, then, through knowledge, that is entirely transcended—one, pure, and pervaded by the radiance of Brahman.
भेदब्रह्मणि नामास्ति जगद् ब्रह्मण्य् अथ त्व् इदम् । ब्रह्मैवाजम् अनाद्यन्तं तत् सर्वं त्वन्मदादिकम्
When there is the Brahman of division, the world exists; but in Brahman itself, this does not. That unborn, beginningless and endless Brahman is all—everything from me to you.
पाषाणमौनप्रतिमं नकिञ्चिद् अभिशब्दितम् । यत् तत् किञ्चिद् इवोद्द्योतरूपं ब्रह्म जगत् स्मृतम्
That which is like the silence of a stone, not described by any word, appearing as if something, with a faint semblance of form—that is Brahman, remembered as the world.
विभात्य् अचेत्यचिद्व्योम्नि स्वसत्तैव जगत्तया । निराकारे निराकारा स्वप्नानुभवसन्निभा
In the space of non-cognition and non-being, its own existence alone shines forth as the world; formless in the formless, resembling the experience of a dream.
अनन्यद् आत्मनो ब्रह्म सर्वं भामात्ररूपकम् । प्रकाशनम् इवालोकẖ करोति न करोति च
Brahman, not other than the Self, is all—appearing as the radiance of consciousness; like light, it both illumines and does not illumine.
तेषु रामानुभूयन्ते जगल्लक्षेषु तत्र वै । उष्णानि चन्द्रवृन्दानि सूर्याश् शीतलमूर्तयः
There, O Rama, are experienced, among the marks of the world, moons that are hot, suns with cool forms.
प्रजास् तमसि पश्यन्ति पश्यन्त्य् एव न तेजसि । उलूकस्य समाचारास् तस्यैव सदृशस्वनाः
Creatures see in darkness, but do not see in light; their ways are like those of the owl, and their sounds are similar.
इतश् शुभेन नश्यन्ति यान्ति पापैस् तथा दिवम् । विषाशनेन जीवन्ति म्रियन्ते ऽमृतभोजनैः
Here, by virtue, they perish; by sin, they ascend to heaven; they live by eating poison and die by consuming nectar.
यद् यथा बुध्यते बोधो यथोदेत्य् अथ वा स्वतः । तथाशु स्फुटताम् एति सद् वासद् वा सद् एव तत्
Whatever awareness arises, whether it comes forth by itself or in some particular way, that alone quickly becomes clear as real or unreal; it is only that.
विटपाकारमूलौघदर्शनाद् वज्रशोभिभिः । घूर्णते पुष्पपत्त्राढ्यैḫ पादपैर् व्योम्नि काननम्
Because of the appearance of tree trunks, roots, and branches, the forest in the sky seems to sway with trees adorned with blossoms and leaves, shining like diamonds.
सिकताḫ पीडितास् सत्यस् स्रवन्ति स्नेहजं रसम् । शिलाफलहकेभ्यश् च जायन्ते कमलान्य् अलम्
When the sands are pressed, they truly ooze a sap born of moisture; and from rocky fruit-holders, lotuses abundantly arise.
दारुण्य् अश्मनि भित्तौ च चञ्चलास् सालभञ्जिकाः । गृहाङ्गनाभिस् सहिता गायन्ति कथयन्ति च
On wood, stone, and walls, the lively figures of salabhanjika maidens, together with the women of the house, sing and converse.