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.
एवम्बोधाद् धि यो राम मोक्ष उक्तस् स्वसंविदा । विचारयन्न् आलभते नात्र कश्चन संशयः
O Rama, by this understanding, which is called liberation through one's own awareness, one attains it by inquiry—there is no doubt about this.
इदं जगज्जालम् अनाद्य् अजातं ब्रह्मेत्थम् आभातम् इतीह दृष्ट्वा । विचारदृष्ट्याष्टगुणेश्वरत्वं पश्यंस् तृणं स्वात्मनि जीव आस्ते
Seeing this web of the world as beginningless, unborn, and appearing as Brahman alone, the individual, perceiving all as the Lord through the eye of inquiry, regards even a blade of grass as his own Self and remains at peace.
यद् एतद् भवता दृष्टं चिद्व्योमवपुषा तदा । तद् एकदेशसंस्थेन किम् उत भ्रमताम्बरे
That which you have seen as the form of consciousness-space—what then of it, when it is established in one place, or when it is moving in space?
सम्पन्नो ऽहम् अनन्तात्मा व्यापी व्योम तदा किल । स्यातां तस्याम् अवस्थायां कीदृशौ तौ गमागमौ
I am fulfilled, of infinite nature, all-pervading like space—indeed, in that state, what meaning could there be in coming or going?
नैकस्थानस्थितिमयो नाहं गतिमयो ऽभवम् । तदा तेन ख एवास्मिन् दृष्टम् एतन् मयात्मनि
I was not composed of a single location, nor was I made of movement; at that time, this space alone was seen by me within myself.
यथाङ्गानि शरीरे त्वं पश्यस्य् आपादमस्तकम् । चिन्नेत्रेणाप्य् अनेत्रेण तथैतद् दृष्टवान् अहम्
Just as you see the limbs of your body from head to toe, whether with the eye of consciousness or without, so too did I perceive this.
अनाकृतेर् निरवयवस्थितेस् तदा तथाभवन् विमलचिदम्बरात्मनः । जगन्ति तान्य् अवयवजालकानि मे यथा खता न हि गलिता न वस्तुता
At that time, being of pure, sky-like consciousness, without form and without parts, the worlds appeared to me as networks of parts, just as holes in the sky are neither fallen nor real.
प्रमाणम् अत्र ते स्वप्नदृष्टो भुवनविभ्रमः । स्वप्ने ऽनुभूयते दृश्यं न च किञ्चित् खम् एव तत्
Your proof here is the confusion of worlds seen in a dream; in a dream, what is perceived is nothing but space itself.
यथा पश्यति वृक्षस् स्वं पत्त्रपुष्पफलादिकम् । स्वसंवेदननेत्रेण तथैतद् दृष्टवान् अहम्
Just as a tree perceives its own leaves, flowers, and fruits through its own sense of awareness, so too did I perceive this.
यथाम्बुधिर् अनन्तात्मा वेत्ति सर्वाञ् जलेचरान् । तरङ्गावर्तफेनांश् च तथैतद् बुद्धवान् अहम्
Just as the boundless ocean knows all its creatures—waves, whirlpools, and foam—so too did I understand this.