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'.
उपलब्धं विदुर् द्रव्यं द्रष्टृतात्रोपलब्धृता । आलोकनं दर्शनता दृग् आलोकनकारणम्
They know that the perceived object is known through the perceiver; seeing is the act of perception, and the eye is the instrument for seeing.
एवम् उच्छूनता भाति मितानन्ताथ वा क्रमात् । असत्यैव नभस्य् एव नभोरूपैव निष्प्रमा
In this way, the appearance of increase or decrease seems to arise, whether limited or infinite, step by step; yet it is truly unreal, like a form in the sky, without any real substance.
चिदणोर् भासनं भातं तत्प्रदेशेन देहगम् । येन पश्यति तच् चक्षुस् तच् छ्रोत्रं येन च श्रुतिः
The shining of the atomic consciousness appears in the body through its presence; that by which one sees is the eye, and that by which one hears is the ear.
येन जिघ्रति तद् घ्राणं येन स्पृशति चर्म तत् । रस्यते येन सा जिह्वा सङ्ग्रहो ऽक्षदृशाम् इति
That by which one smells is the nose, that by which one touches is the skin, that by which one tastes is the tongue; this is the collection of the senses.
चिदणुप्रतिभासे ऽन्तḫ प्रथमं नामवर्जितम् । तन्मात्रवृन्दम् एतेषाम् एतदाकाशरूपि तत्
The first appearance of the atomic consciousness within is without any name; this is the group of subtle elements for these senses, and it has the nature of space.
चिदणुप्रतिभाकाशपिण्ड एकघनस्थितिः । अनुसन्धानविवशश् चेततीन्द्रियपञ्चकम्
The mass of atomic consciousness, appearing as a sphere of space, remains as a single undivided existence; this is the fivefold group of senses, compelled by the force of inquiry.
एवं चिदनुसन्धानं दृश्यपोषम् उपैत्य् अलम् । तद् एव ज्ञानम् इत्य् उक्तं बुद्धिर् इत्य् अभिधीयते
Thus, the inquiry into consciousness sufficiently nourishes the field of perception; this alone is called knowledge, and is also referred to as intellect.
ततो मनस्तया रूढम् अहङ्कारपदं गतम् । देशकालपरिच्छेद इत्य् अङ्गीकृत आत्मना
Then, established in this way by the intellect, it attains the state of ego, accepting limitation by space and time as its own nature.
चिदणोर् अस्य भावस्य प्रत्यग्रं यत्र वेदनम् । स तत्रोत्तरकालेन पूर्वाभिख्यां करिष्यति
Wherever there is the immediate awareness of this conscious essence, it will later assign to that awareness the previous designation.
अन्यस्मिन्न् एकदेशे ऽसाव् ऊर्ध्वाभिख्यां करिष्यति । एवं दिगभिधानादि कल्पयिष्यति स क्रमात्
In another place, it will assign a subsequent designation; thus, in sequence, it will construct names for directions and so forth.