कानिचिद् वर्जितान्य् एव नेत्रशब्दार्थसंविदा । व्यर्थदीप्तार्कतेजांसि भूतानीत्य् एकचिन्तया
Some are entirely deprived of the awareness of sight, sound, and meaning; their radiance, like that of the sun, is fruitless, and they are regarded as beings only by a single thought.
घ्राणसंविद्विहीनानि व्यर्थामोदानि कानिचित् । मूकानि शब्दवैयर्थ्याच् छ्रुतिहीनानि कानिचित्
Some are without the awareness of smell, their fragrances wasted; some are mute because sound is useless to them, and some are without hearing.
वाक्यसंविद्विहीनत्वात् प्रमूकान्य् एव कानिचित् । स्पर्शसंविद्विहीनत्वाद् अश्माङ्गान्य् एव कानिचित्
Some beings are like the dumb, lacking the faculty of speech; some are like stones, lacking the faculty of touch.
संविन्मात्रमयान्य् एव दृष्टान्य् अपि च कानिचित् । व्यवहारीण्य् अथाग्राह्याण्य् एव नित्यं पिशाचवत्
Some are seen to be composed solely of consciousness; these, though engaged in worldly dealings, are always intangible, like spirits.
भूमयान्य् एकनिष्ठानि निष्पिण्डान्य् एव कानिचित् । जगन्ति व्योमरूपाणि तावत् तत्र कचन्ति खे
Some worlds are entirely grounded in earth, solid and compact; while others, having the form of space, float there in the sky.
कानिचिद् वारिपूर्णानि वह्निपूर्णानि कानिचित् । जगन्ति व्योमरूपाणि तावत् तत्र कचन्ति खे
Some worlds are filled with water, some with fire; and these worlds, having the form of space, float there in the sky.
धरापीठैकपूर्णेषु तिष्ठन्त्य् अन्येषु देहिनः । भेका इव शिलाकोशे कीटा इव धरोदरे
In those worlds filled solely with earth, embodied beings dwell, like frogs in a stone case or insects within the earth.
जलैकपरिपूर्णेषु निरब्ध्युर्वीवनाद्रिषु । भ्रमन्त्य् अन्येषु भूतानि नित्यम् एवोग्रमीनवत्
In those filled only with water, in waterless lands, forests, and mountains, other beings wander about constantly, like fierce fish.
अन्येष्व् अग्न्येकपूर्णेषु जलादिरहितान्य् अपि । भूतान्य् अग्निमयान्य् एव स्फुरन्त्य् अलम् अलातवत्
In those filled only with fire, even where water and other elements are absent, beings composed solely of fire move about, just like a whirling firebrand.
अन्येष्व् अनिलपूर्णेषु भूतान्य् अस्तेतराण्य् अपि । वातमात्रमयाङ्गानि स्फुरन्त्य् अर्जुनवातवत्
In those filled with wind, even if other elements are absent, beings whose bodies are made only of air move about, like the wind in the arjuna tree.
अन्येषु व्योममात्रात्मदेहेषु व्योमरूपिणः । प्राणिनस् सन्ति सर्गेष्व् अदर्शनव्यवहारिणः
There are beings in some bodies composed solely of space, themselves of the nature of space, who exist among the creations, engaging in ways that are invisible.
पातालपातिषु तथाम्बरम् उत्पतत्सु तिष्ठत्सु विभ्रमपरेष्व् अथ दिङ्मुखेषु । नानाजगत्सु किम् इवास्ति मया न दृष्टं यन् नाम चिज्जलधिचञ्चलबुद्बुदेषु
Whether in those who dwell in the netherworlds, those who soar in the sky, those who remain, those absorbed in delusion, or at the boundaries of the directions—among the many worlds, what is there that I have not seen, named, or observed among these ever-shifting bubbles upon the ocean of consciousness?
चिदाकाशाश् चिदाकाशे पयसीव पयोरयाः । चित्त्वाज् जीवास् स्फुरन्त्य् एते ये त एव मनांसि नः
Just as water-waves exist in water, so do the waves of consciousness exist within the space of consciousness; from consciousness, living beings arise and pulse—these are indeed our minds.
विशदाकाशरूपाणि तान्य् एव च मनांसि नः । जगन्ति तान्य् अनन्तानि सम्पन्नान्य् अभितस् स्वयम्
These very minds, having the form of clear space, are the worlds—endless worlds—that spontaneously arise all around.
सर्वभूतगणे मोक्षं महाकल्पक्षये गते । पुनẖ कस्य कथं सर्गसंवित्तिर् उपजायते
When the multitude of all beings attains liberation at the end of a great aeon, then for whom, and how, does the awareness of creation arise again?
तस्मान् न कस्यचित् किञ्चित् कदाचिन् नश्यति क्वचित् । न चैव जायते ब्रह्म शान्तं दृश्यम् अजं स्थितम्
Therefore, nothing ever perishes for anyone at any time or place; nor is anything ever born—Brahman, the peaceful, the visible, the unborn, remains.
वपुर् जगद् इदं तस्या ननु नाम महाचितेः । कथं नश्यत्य् अनष्टायां तस्यां सा च न नश्यति
This world is truly the body of that great Consciousness; how could it perish when that remains undestroyed? And that itself does not perish.
संविदो हृदयं स्वप्ने यथा भाति जगत्तया । व्योमात्मैव तथैवादिसर्गात् प्रभृति भासते
Just as, in a dream, the heart of awareness appears as the world, so too, from the very beginning of creation, does that which is of the nature of space shine forth.
चिद्व्योमावयवस् सर्गस् सर्गस्यैता दशाः क्षयाः । उदयाश् चेति खं सर्वं किं नाशि किम् अनाशि वा
The divisions of the space of consciousness are creation, the various states of creation, dissolution, and arising; thus, all of space—what is perishable and what is imperishable?
यद् यद् यदात्मकं तत्त्वं तद् विनाशं विनाक्षयि । तस्माद् ब्रह्मात्मकं दृश्यं विद्धि ब्रह्मवद् अक्षयम्
Whatever reality is of the nature of anything, that alone perishes, but not what is not of that nature; therefore, know that all that is seen as having the nature of Brahman is, like Brahman, imperishable.
चिन्मात्रे परमे व्योम्नि कुत एव भवाभवौ । कुतो भावविकारादिẖ कथं व्योम्नि निराकृतौ
In pure consciousness, the supreme space, how could there be coming into being or ceasing to be? How could there be transformation of existence and such, in the space that is without form?
महाकल्पादयो भावा रामैतानि जगन्ति च । ब्रह्मात्मकतयैवास्मिन् संविद्ब्रह्मणि संस्थितम्
O Rama, great cycles of time and all these worlds exist established only in this consciousness-Brahman, by virtue of their identity with Brahman.
निराकृत्य् अच्छचिन्मात्रं दृश्यं सङ्कल्प्य तद्वशम् । याति येनैव घटितो यक्षस् तं घट्टयेत् किल
The pure, formless consciousness, having imagined the visible, brings it under its control; just as a Yaksha, having created a phantom, then manipulates it.
अवयवावयविनोर् दृश्ययोर् वाप्य् अदृश्ययोः । एकात्मनोर् एव सदा न भेदो ऽस्ति कदाचन
Between the part and the whole, or between what is seen and what is unseen, there is never any real difference, for both are always of one essence.
इतो भाव इतो ऽभाव इतस् सर्ग इतẖ क्षयः । स्वभावम् एवानुभवद् इति ब्रह्माचलं स्थितम्
From this arises being, from this non-being, from this creation, from this dissolution; experiencing its own nature, thus the immovable Brahman stands firm.
एवम्मये ऽपि परमे ब्रह्माकाशे न रञ्जनाः । काश्चिद् एवाङ्ग सन्तीन्दुबिम्बे विषलता यथा
Even so, in the supreme space of Brahman that is of this nature, there are no taints at all—just as, O friend, there may be only a few streaks on the disk of the moon.
निर्मले परमाकाशे क्व भावाभावरञ्जनाः । क्वादिमध्यान्तकलनाẖ क्व लोकान्तरविभ्रमः
In the pure supreme expanse, where is there any coloring of existence or non-existence? Where are notions of beginning, middle, and end? Where is the confusion of other worlds?
अपरिज्ञानम् एवैकम् अत्र दोषवद् उत्थितम् । केवलं तत् परावृत्य प्रेक्षणात् परिशाम्यति
Only ignorance alone appears here as if it were a fault; but when it is turned back and observed, it subsides completely.
अज्ञानं ज्ञप्तिबोधेन परामृष्टं प्रणश्यति । येनैवाभ्युत्थितं तेन पवनेनेव दीपकः
Ignorance, when touched by the light of knowledge, is destroyed—just as the lamp is extinguished by the very wind that caused it to burn.
अज्ञानं सम्परिज्ञातं नासीद् एवेति बुध्यते । अबन्धमोक्षं ब्रह्मैव सर्वम् इत्य् अवगम्यते
When ignorance is fully understood, one realizes it never truly existed; then it is known that all is Brahman, free from bondage and liberation.