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.
अमाने ऽकलिते सोम्ये ऽकाले ऽपरिणते चिरम् । शान्ते तस्मिन् परे व्योमन्य् आद्ये ह्य् अनुभवात्मनि
In that which is without measure, without division, gentle, timeless, unchanging, ever tranquil—that supreme space, the original essence of experience—
असङ्कल्पो महाशान्तो दिक्कालैर् अमिताकृतिः । अन्तर् महांश् चिदाकाशो वेत्तीव परमाणुताम्
There, free from thought, supremely peaceful, unbounded by directions or time, the vast inner space of consciousness seems to know even the subtlest atom.
असत्याम् एव ताम् अन्तर् भावयन् स्वप्नवत् स्वतः । ततस् स ब्रह्मशब्दार्थां वेत्ति चिद्रूपतां तताम्
Contemplating that unreality within, as one does a dream, he then realizes the meaning of the word 'Brahman'—the very essence of consciousness.
विद्भावो ऽनुभवत्य् अन्तश् चित्त्वाच् चिदणुतां निजाम् । ताम् एव पश्यतीवाथ ततो द्रष्टेव तिष्ठति
The knower, by virtue of consciousness, experiences within his own subtle awareness; he appears to see that very awareness, and thus stands as the seer.
यथा स्वप्ने मृतिं पश्यत्य् एक एवात्मनात्मनः । मृत एव मृतेर् द्रष्टा तथा चिदणुर् आत्मनि
Just as, in a dream, one sees his own death—being both the one who dies and the witness to the death—so too does the subtle consciousness in the self.
ततश् चिद्भाव एषो ऽन्तर् एक एव द्विताम् इव । पश्यन् खरूप एवास्ते द्रष्टृदृश्यम् इव स्थितः
Thus, this state of consciousness within is one alone, yet appears as if dual; perceiving, it remains as pure space, as if established as seer and seen.
चिद्भावश् शून्य एवातिनिराकारो ऽप्य् अणुं तनुम् । पश्यन् दृश्यम् इवोदेति द्रष्टेव च तदा द्विता
Consciousness, though truly void and utterly formless, seems to take on a subtle body; perceiving the seen, it arises as if dual—seer and seen.
प्रकाशम् अणुम् आत्मानं पश्यंस् तदनुभावतः । उच्छूनतां चेतयते बीजम् अङ्कुरताम् इव
Observing itself as a luminous atom, by the power of that experience, it perceives its own expansion—like a seed coming into sprout.
देशकालक्रियाद्रव्यद्रष्टृदर्शनदृग्दृशः । अर्थान्तरस्वभावेन तिष्ठन्त्य् अनुदिताभिधाः
Space, time, action, substance, seer, seeing, and the seen—all these, with their distinct natures, remain as unmanifest names.
चिदणुर् यत्र भातो ऽसौ देशो मितिम् उपागतः । यदा भातस् तदा कालो यद् भानं सा क्रिया स्मृता
Wherever the subtle consciousness shines, that is called 'space'; when it shines, that is 'time'; and its shining is regarded as 'action'.