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.
निर्वासनश् शान्तमना मौनी विगतचापलः । सर्वं कुरु यथाप्राप्तं कुरु वा मात्र किं ग्रहः
Without impressions, with a peaceful mind, silent, free from restlessness—do everything as it comes, or do nothing; what is there to grasp?
अनादिनित्यानुभवो य एकस् स एव दृश्यं न तु दृश्यम् अन्यत् । सत्यानुभूतेर् अनुभूतयो यास् सुविस्तृता दृश्यमहादृशस् ताः
The one experience that is beginningless and eternal is itself the seen; there is no other seen. The experiences of true realization, which are vast, are the great visions of the seen.
बन्धमोक्षजगद्बुद्धिर् न शून्या नापि सन्मयी । नास्तम् एति न चोदेति किम् अप्य् आद्यम् असौ किल
The notions of bondage, liberation, world, and intellect are neither empty nor made of existence; they neither set nor rise—they are something primordial, indeed.
उपदिष्टम् इदं ब्रह्मंस् त्वया बुद्धम् अलं मया । भूयẖ कथय तृप्तिर् हि शृण्वतो नास्ति मे ऽमृतम्
This teaching has been imparted by you, O Brahman, and I have understood it well. Tell me more, for there is no satisfaction for me who listens to this nectar.
सर्गादिसम्भ्रमदृशश् शून्यतादिदृशस् तथा । न काश्चन विभो सत्या असत्या न च काश्चन
Just as the perceptions of creation and so forth, and likewise the perceptions of emptiness and the rest, O all-pervading one, none of these are truly real, nor are any truly unreal.
एवं स्थिते तु यत् सत्यं तत् सर्वं बुद्धवान् अहम् । तथापि भूयो बोधाय सर्गानुभव उच्यताम्
In this state, whatever is real, I have understood all of it; yet, for further understanding, let the experience of creation be described again.
यद् इदं दृश्यते किञ्चिज् जगत् स्थावरजङ्गमम् । सर्वं सर्वप्रकाराढ्यं देशकालक्रियादिमत्
Whatever is seen here—this world, whether moving or unmoving, all filled with every kind of form, possessing space, time, action, and the rest—
तस्य नाशे महानाशे महाप्रलयनामनि । ब्रह्मोपेन्द्रमरुद्रुद्रमहेन्द्रपरिणामिनि
When that is dissolved, in the great dissolution known as the final dissolution, where Brahma, Upendra, Marut, Rudra, and Mahendra are all transformed—
शिष्यते शान्तम् अत्यच्छं किम् अप्य् अजम् अनादिमत् । यतो वाचो निवर्तन्ते किम् अन्यद् अवगम्यते
There remains something peaceful, utterly clear, unborn, and without beginning, from which words turn back; what else can be known?
सर्षपापेक्षया मेरुर् यथातिवितताकृतिः । तथाकाशम् अपि स्थूलं शून्यं सद् यदपेक्षया
Just as, compared to a mustard seed, Mount Meru appears vast in form, so too, even space seems gross and empty when compared to that which is real.