अथाकृष्टवति प्राणान् स्वयम्भुवि नभोभुवः । विराडात्मनि तत्याज वातस्कन्धस्थितिं स्थिराम्
Then, as the vital airs were drawn into the Self-born, the firm support of the wind in the cosmic body departed from the sky and the earth.
ते हि तस्य किल प्राणास् तेनाक्रान्तेषु तेष्व् अपि । ऋक्षचक्रस्थितिं को ऽन्यश् चक्रे भूतैकधारिणीम्
For when his vital airs were thus withdrawn, and those supports were overcome, who else could maintain the wheel of the stars and the unity of the elements?
वातस्कन्धे समाक्रान्ते ब्रह्मणा प्राणमारुते । शमं गन्तुं परित्यज्य संस्थितिं क्षोभम् आगते
When the wind-bearing ether, infused with the vital air of Brahman, is disturbed and loses its composure, stability gives way to agitation.
निराधारास् सवाताग्निदेहोल्मुकवद् आपतन् । व्योम्नस् तारास् तरोḫ पुष्पनिकरा इव भूतले
Unsupported, they fell with wind and fire, like sparks from a blazing flame, or like stars from the sky, or clusters of flowers from trees to the earth.
कालपाकगलन्मूला जगत्षण्डफलादयः । प्रशान्तपवनाधारा विमानावलयो ऽपतन्
When the roots matured by time dissolved, the worlds, the fruits and others of the cosmic tree, and the circles of celestial abodes, fell as the supporting wind grew calm.
प्रशमोन्मुखतां याते ब्राह्मे सङ्कल्पनेन्धने । सिद्धानां गतयश् शेमुर् इद्धानाम् अर्चिषाम् इव
When the fire of Brahman’s resolve turned toward quiescence, the movements of the perfected beings came to rest, like the flames of a blazing fire subsiding.
प्रभ्रमन्त्यो ऽम्बरे कल्पमारुतैस् तनुतूलवत् । स्वशक्त्यपचये मूकास् सिद्धसन्ततयो ऽपतन्
Tossed about in the sky by the winds of dissolution, like tufts of cotton, the lineages of perfected beings, their own power spent, fell silent and mute.
सकल्पद्रुमजालानि सेन्द्रादिनगराणि च । पेतुर् भूकम्पलोलस्य शिरांस्य् अमरभूभृतः
The forests of wish-fulfilling trees, along with the cities of Indra and others, fell, as the heads of the lords of immortals trembled with the quaking of the earth.
वक्षि सङ्कल्पमात्रात्मा विराड् ब्रह्मा जगद्वपुः । किम् अङ्गं तस्य भूलोकẖ किं स्वर्गẖ किं रसातलम्
Tell me, the universal form, Virāṭ Brahmā, whose essence is mere thought—what part of him is the earth, what is heaven, and what is the netherworld?
कथम् एतानि चाङ्गानि ब्रह्मंस् तस्य स्थितानि वा । कथं वा सो ऽन्तरे तस्य स्वस्यैव वपुषस् स्थितः
How, O Brahman, are these limbs of his established, or how does he himself abide within his own body?
ब्रह्मा सङ्कल्पमात्रात्मा निराकृतिर् इदं स्थितम् । जगद् इत्य् एव जातो मे निश्चयẖ कथयेतरत्
Brahman is of the nature of mere thought, formless; this world stands thus. My settled understanding is that what is called 'the world' is nothing but this.
आदौ तावद् इदं नासन् न सद् आस्ते निरामयम् । चिन्मात्रपरमाकाशम् आशाकोशैकपूरकम्
In the beginning, this did not exist; nor did anything real exist—there was only pure, untainted space of consciousness, filled solely with the vastness of possibility.
तत् स्वाम् आकाशतां चैतच् चेत्यम् इत्य् अवबुध्यते । स्वरूपम् अजहन् नित्यं चित्त्वाद् भवति चेतनम्
That, by its own nature, is recognized as space, as 'this is to be known'; never abandoning its own essence, being consciousness, it becomes the aware principle.
विद्धि त्वं चेतनं जीवं स घनत्वान् मनस् स्थितम् । एतावति स्थिते जाले न किञ्चित् साकृति स्थितम्
Know yourself as that awareness, the living being, which, due to its density, abides as mind; while this net remains, nothing else with real form exists.
शुद्धं व्योमैव चिद्व्योम स्थितम् आत्मनि पूर्ववत् । यद् एतत् प्रतिभातं तु तद् अनन्यच् छिवात् ततः
Pure space alone, the space of consciousness, remains in the self as before; whatever appears is nothing other than that, arising from the auspicious alone.
अथ तन् मन आभोगि भाविताहङ्कृति स्फुरत् । सङ्कल्पात्मकम् आकाशम् आस्ते तिमितम् अव्ययम्
Then, that mind, inclined toward enjoyment, with a developed sense of 'I', shines forth; the space formed of thought remains, flickering yet imperishable.
तत् सङ्कल्पचिदाभासनभो ऽहम् इति भावितम् । असन्तम् एवानुभवत् सन्निवेशं खम् एव खे
That, manifesting as the appearance of thought and consciousness, is conceived as 'I am'; though unreal, it experiences arrangement—space within space.
वेत्ति भावितम् आत्मानं पश्यत्य् अनुभवत्य् अपि । सङ्कल्पकात्मकं शून्यम् एव देह इति स्थितम्
It knows itself as conceived, sees and experiences itself; what is established as the body is truly only the void formed of thought.
शून्यम् एव यथाकारि सङ्कल्पनगरं भवान् । पश्यत्य् एवम् अजो देहं खे खम् एवानुभूतवान्
Just as you perceive the city of imagination as truly empty, so the unborn one experiences the body as mere space within space.
संविदो निर्मलत्वात् स यावदिच्छं तथाविधम् । अनुभूयानुभवनं स्वेच्छयैवोपशाम्यति
Because consciousness is pure, it freely experiences whatever it wishes, and by its own will, that experience comes to rest.
यदा त्व् अत्र परिज्ञानम् अस्मदादेस् तदाततम् । इदं संसरणं विद्धि शून्यं सत्यम् इव स्थितम्
When true knowledge of this arises from teachings like mine, know that this cycle of worldly existence stands as empty as truth itself.
यथाभूतपरिज्ञानाद् अत्र शाम्यति वासना । अद्वैतान् निरहङ्कारात् ततो मोक्षो ऽवशिष्यते
When there is true understanding here, all latent tendencies subside; from nonduality and absence of ego, liberation alone remains.
एवम् एष स यो ब्रह्मा स एवेदं जगत् स्थितम् । विराजो ब्रह्मणो राम देहो यस् तद् इदं जगत्
Thus, the one who is Brahma is this very world that appears; O Rama, the body of Viraj, who is Brahma, is this world itself.
सङ्कल्पाकाशरूपस्य तस्य या भ्रान्तिर् उत्थिता । तद् इदं जगद् आभाति तद् ब्रह्माण्डम् उदाहृतम्
The delusion that arises in the one whose nature is the space of imagination—this is what appears as the world, which is called the cosmic egg.
सर्वम् आकाशम् एवेदं सङ्कल्पकलनात्मकम् । वस्तुतस् त्व् अस्ति न जगत् त्वत्तामत्ते च न क्वचित्
All this is truly space alone, constructed by imagination; in reality, there is no world, nor is there any such thing in you or anywhere else.
क्व चिन्मात्रे ऽमले व्योम्नि कथं वा केन वा जगत् । किं जायते किम् अत्रास्ति कारणं सहकारि यत्
In the pure sky of consciousness, how, by whom, or in what way could the world arise? What is born here, what exists, and what cause or support is there?
अतो ऽलीकम् इदं जातम् अलीकं परिदृश्यते । अलीकं स्वदते ऽलीकम् एव नश्यति शून्यकम्
Therefore, this is born from unreality; unreality is perceived. Unreality enjoys unreality, and unreality itself perishes into emptiness.
जगदादिकया भासा चिन्मात्रं स्वदते स्वतः । आत्मनात्माम्बरे द्वैतं स्पन्दनेनेव मारुतः
By the radiance that begins the world, pure consciousness delights in itself; in the sky of the Self, duality arises as the wind stirs.
इदं किञ्चिन् नकिञ्चिद् वा द्वैताद्वैतविवर्जितम् । चिदाकाशं जगद् विद्धि शून्यम् अच्छं निरामयम्
This is something or nothing, free from both duality and non-duality. Know the world as the space of consciousness—empty, clear, and free from affliction.
शान्ताशेषविशेषो ऽहं तेन राघव संस्थितः । सन्न् एवासन्न् इवातस् त्वम् एवम् एवास्स्व निर्ममः
I am established in the state where all distinctions are at peace, O Rāghava. Existing yet as if not existing; thus, you too should remain, free from possessiveness.