आकाशत्वाद् यदाद्यायं पराकाशो भवाम्य् अहम् । तदा महाप्रलयता वासनायाश् च सङ्क्षयः
When, due to my nature as space, I become the supreme space, then there is the great dissolution and the cessation of tendencies.
तेनैषा विरसीभूता मन्मार्गम् अभिधावति । नानुगच्छति को नाम निर्मातारम् उदारधीः
Therefore, she has become tasteless and runs after my path; but who, possessing noble understanding, would follow the creator?
इहाद्यायं कलेर् अन्तश् चतुर्युगविपर्ययः । प्रजामन्विन्द्रदेवानाम् अद्यैवान्तो ऽयम् आगतः
Here, today, the age of Kali comes to its end, the cycle of the four yugas is reversed; for the people, for Indra and the gods, this very day, their end has arrived.
अद्यैव चायं कल्पान्तो महाकल्पान्त एव च । ममायं वासनान्तो ऽद्य देहव्योमान्त एव च
Today itself is the end of this kalpa, and even of the great kalpa; for me, this is the end of impressions, and also the end of the body-sky.
तेनेयं वासना ब्रह्मन् क्षयं गन्तुं समुद्यता । क्वेव पद्माकराशोषे गन्धलेखावतिष्ठताम्
Therefore, O Brahman, this impression is now intent on coming to an end; where, indeed, when the lotus-pond dries up, does the trace of its fragrance remain?
यथा जलाब्धिलेखाया जायते लहरी चला । वासनायास् तथैवेच्छा मुधोदेत्य् अपकारणम्
Just as from a line drawn on the surface of water a wavering ripple arises, so too from an impression, desire arises, foolishly and without cause.
आभिमानिकदेहाया वासनायास् स्वभावतः । अस्या आत्मावलोकेच्छा स्वयम् एवोपजायते
For the body, which is formed by ego, the desire to perceive the Self naturally arises from this impression itself.
आत्मतत्त्वं त्व् अपश्यन्त्या धारणाभ्यासयोगतः । दृष्टो ऽनया भवत्सर्गो वर्गव्यग्रानिरर्गलः
But for one who does not see the reality of the Self, due to the practice of concentration, this impression perceives the creation of the world as a continuous, unimpeded multitude.
अनयाम्बरसञ्चारपरयाद्रिशिरश्शिला । दृष्टा स्वजगदाधारभूतास्माकं तु खात्मिका
By this impression, intent on moving through the sky, the stone on the mountain peak is seen as the support of its own world, but for us, it is of the nature of space.
एतद् अस्मज्जगद् यत्र तद् दृषत् त्वज्जगद्गिरौ । अस्मज्जगत्पदार्थेषु सन्त्य् अन्यानि जगन्त्य् अपि
Where this world of ours appears, there your world appears as a mountain; among the objects of our world, there are also other worlds.
वयं तानि न पश्यामो भेददृष्टौ स्थिता इमे । बोधैकतां गतास् त्व् आशु पश्यामस् तानि वीक्षणात्
We do not see those things while fixed in the vision of difference; but when they quickly attain unity in awareness, we see them through insight.
घटे पटे वटे कुड्ये खे ऽनिले ऽम्भसि तेजसि । जगन्ति सन्ति सर्वत्र शिलायाम् इव सर्वदा
In the pot, the cloth, the banyan tree, the wall, in space, air, water, and fire—worlds exist everywhere, always, just as in a stone.
जगन् नाम मुधाभ्रान्तिẖ किल स्वप्नपुरोपमा । मिथ्यैवेयं क्व नामासौ चिद्रूपास्त्य् अथ नास्ति वा
The so-called world is merely a false delusion, truly comparable to a dream-city; this is entirely unreal—where indeed is that form of consciousness, does it exist or not?
परिज्ञाता सती येषां सैषा चिन्नभसैकताम् । गता ते न विमुह्यन्ति शिष्टास् तु भ्रमभाजनम्
Those for whom this has been realized as the oneness of consciousness-space are not deluded; the rest remain subject to confusion.
अथान्यधारणाभ्यासात् स्वविरागवशोदितम् । साधयन्त्यार्थम् आत्मीयं दृष्टस् त्वम् अनया मुने
Then, through the practice of different contemplations, prompted by their own detachment, they accomplish their own purpose; this has been seen by you, O sage.
इति मायेव दुष्पारा चिच्छक्तिḫ परिजृम्भते । इयम् आद्यन्तरहिता ब्राह्मी शक्तिर् अनामया
Thus, as if by an insurmountable illusion, the power of consciousness expands; this is the Brahmanic power, free from beginning and end, untouched by affliction.
प्रवर्तन्ते निवर्तन्ते नेह कार्याणि कानिचित् । द्रव्यकालक्रियोद्द्योता चितिस् तपति केवलम्
Actions do not truly begin or end here; only consciousness, illuminated by substance, time, and activity, shines alone.
देशकालक्रियाद्रव्यमनोबुद्ध्यादिकं त्व् इदम् । चिच्छिलाङ्गकम् एवैकं विद्ध्य् अनस्तमयोदयम्
Know that all this—space, time, action, substance, mind, intellect, and so on—is but a single mass of consciousness, without rising or setting.
चिद् एवेयं शिलाकारम् इव तिष्ठति बिभ्रती । अङ्गम् अस्या जगज्जालं मरुतस् स्पन्दनं यथा
Consciousness itself stands here, bearing the form of a stone, with its limbs being the web of the world, just as the movement of air is its vibration.
विज्ञानघनम् आत्मानं जगद् इत्य् अवबुध्यते । अनाद्यन्तापि साद्यन्तं चित्त्वाद् अतिगतापि चित्
The self, dense with knowledge, perceives itself as the world; though it is without beginning or end, it appears to have both, and consciousness transcends even the mind.
चिच्छिलेयम् अनाद्यन्ता साद्यन्तास्मीति बोधतः । साकारापि निराकारा जगदङ्गेति संस्थिता
This consciousness, without beginning or end, is perceived as having both; though it has form, it is formless, established as a limb of the world.
यद्वत् स्वप्ने चिद् एव स्वं रूपं व्योमैव पत्तनम् । वेत्ति तद्वद् इयं वेत्ति पाषाणं जगदङ्गकम्
Just as, in a dream, consciousness knows its own form and the sky as a city, so too does it know this stone as a limb of the world.
न सरन्तीह सरितो न चक्रं परिवर्तते । नार्थाḫ परिणमन्त्य् अन्तẖ कचत्य् एतच् चिदम्बरम्
Here, rivers do not flow, wheels do not turn, objects do not transform; this is the space of consciousness, silent and unmoving.
न महाकल्पकल्पान्तसंविदस् संविदम्बरे । सम्भवन्ति पृथग्रूपाḫ पयसीव पयोऽन्तरम्
Even at the end of great cycles of time, in the space of consciousness, distinct forms do not arise, just as there is no difference within water itself.
जगन्ति सन्त्य् एव न सन्ति शान्ते चिदम्बरे सर्वगतैकमूर्तौ । नभोऽन्तराणीव महानभोऽन्तश् चेत् सन्ति तत् तानि पराम्बराणि
Worlds exist, yet do not exist, in the tranquil space of consciousness, which is all-pervading and of a single form; like spaces within space, if they exist, they are but supreme spaces.
वसिष्ठ तद् गच्छ मुने जगत् स्वं त्वं वासने सम्प्रति शान्तिम् एहि । बुद्ध्यादिरूपाणि परं व्रजन्तु वयं बृहद्ब्रह्मपदं व्रजामः
Vasiṣṭha, go now, O sage, to your own world; you, through your impressions, attain peace. Let forms such as intellect depart; we shall enter the vast abode of Brahman.
इत्य् उक्त्वा भगवान् ब्रह्मा ब्रह्मलोकजनैस् सह । बद्धपद्मासनो ऽनन्तसमाधानगतो ऽभवत्
Having spoken thus, the venerable Brahma, together with the inhabitants of Brahmaloka, assumed the lotus posture and entered into endless samadhi.
ओङ्कारोर्ध्वार्धमात्रान्तश् शान्तनिश्शेषमानसः । लिपिकर्मार्पिताकार आसीद् आशान्तवेदनः
With his mind utterly tranquil and free from all disturbance, ending in the upper half-syllable of Om, he took on the form assigned by the script of fate, his sensations completely stilled.
तम् एवानुसरन्ती सा तथैव ध्यानगा सती । वासनासीद् अशेषाशाशान्ता वाकाशरूपिणी
She too, following him in the same way and absorbed in meditation, became desireless, her hopes entirely pacified, her speech taking the form of space.
परमेष्ठिन्य् असङ्कल्पे तस्मिंस् तानवम् ईयुषि । सर्वगानन्तचिद्व्योमरूपो ऽपश्यम् अहं तदा
When Parameshthi entered that subtle state free of thought, I then perceived the all-pervading form of consciousness, like the sky, extending everywhere.