ब्रह्माण्डखण्डम् अस्याधो विस्तृतं पादयोस् तलम् । जानुमण्डलरन्ध्राणि पातालकुहराण्य् अधः
The lower part of the cosmic egg is the expanse of his soles; the cavities at his knees are the netherworld caves below.
जलैश् शलशलायन्ती सुषिरानेकरन्ध्रिका । भूर् अन्त्रमण्डली लोला समुद्रद्वीपवेष्टना
The waters, gurgling and flowing, are the many channels and pores; the earth is the moving coil of intestines, encircled by oceans and islands.
जलैर् गुडगुडायन्त्यो नद्यो नाड्यस् सरद्रसाः । जम्बुद्वीपं हृदम्भोजम् अस्य हेमाद्रिकर्णिकम्
The rivers, murmuring with water, are the moist veins and arteries; Jambudvīpa is his heart-lotus, with Mount Meru as its golden pericarp.
कुक्षयẖ ककुभश् शून्या यकृत्प्लीहादयो ऽचलाः । मृद्व्यस् स्निग्धाḫ पटाकारा मेदसो जालिका घनाः
His belly is the quarters; the empty spaces are the organs like liver and spleen, which are the mountains; the soft, unctuous, membranous, and dense fat is the network of clouds.
चन्द्रार्कौ लोचने तस्य ब्रह्मलोको मुखं स्मृतम् । तेजस् सोमो ऽस्य कथितश् श्लेष्मा प्रालेयपर्वतः
The moon and sun are his eyes; Brahmaloka is considered his mouth; fire and soma are his bile; phlegm is the snowy mountain.
अग्निलोकस् तथौर्वाग्निḫ पित्तम् अस्यातिदुस्सहम् । वातस्कन्धो महावाताḫ प्राणापाना हृदि स्थिताः
The world of fire and the subterranean fire are his exceedingly unbearable bile; the great winds are his shoulders; the vital and expiratory breaths are established in his heart.
कल्पद्रुमवनान्य् अस्य सर्पवृन्दानि च क्वचित् । लोमजालान्य् अनन्तानि वनान्य् उपवनानि च
In his world, there are forests of wish-fulfilling trees, clusters of serpents in some places, countless tufts of hair, forests, and groves.
ऊर्ध्वं ब्रह्माण्डखण्डं तु समस्तम् उरुमस्तकम् । ब्रह्माण्डप्रान्तरन्ध्रार्चिर् अस्य दीप्ता शिखोत्थिता
Above, the entire expanse of the cosmic egg stretches from his thighs to his head; from the opening at the end of the cosmic egg, a blazing flame arises, shining brightly.
स्वयम् एव मनस् तेन मनो नास्योपयुज्यते । आत्मैव भाज्यताम् एति किल कस्य कथं कुतः
By itself, the mind exists there, but he does not use that mind; the self alone becomes the subject—truly, for whom, how, and from where?
स्वयम् एवेन्द्रियाण्य् एष तेनान्यत्रास्तिता कृता । यतस् तत्कल्पनामात्रम् एवेन्द्रियगणẖ किल
By itself, the senses exist there, and thus their existence is established elsewhere; for the group of senses is indeed merely a projection of imagination.
अवयवावयविनोर् इवेहेन्द्रियचित्तयोः । न मनाग् अपि भेदो ऽस्ति नैक्यम् एकशरीरयोः
Just as there is no real distinction between a part and the whole, so too between the senses and the mind; there is not the slightest difference, nor are they truly one, being of a single body.
तस्य तान्य् एव कार्याणि जगतां यानि कानिचित् । सङ्कल्पा एव पुंवृत्त्या चलन्त्या रूषितद्विताः
For him, those very actions in the worlds, whatever they may be, are simply movements of intention, colored by the activity of the mind.
जागते तस्य विज्ञेये नान्ये ऽस्य मृतिजन्मनी । स एवेदं जगत् तस्मात् सङ्कल्पात्मास्ति नेतरत्
In the waking state, he alone is to be known—there is no other birth or death for him; he himself is this world, therefore the world is of the nature of intention, not otherwise.
तत्सत्तया जगत्सत्ता तन्मृत्यैव जगन् मृतम् । यादृशी स्पन्दमरुतोस् सत्तैका तादृशी तयोः
By his existence, the world exists; by his death, the world is dead; just as the movement of wind depends on existence, so it is with both.
जगद्विराजोस् सत्तैका पवनस्पन्दयोर् इव । जगद् यत् स विराड् एव यो विराट् तज् जगत् स्मृतम्
The universe and the cosmic person are but one existence, just as air and its movement are not different; what is called the universe is indeed the cosmic person, and the cosmic person is what is known as the universe.
जगद् ब्रह्मा विराट् चेति शब्दाḫ पर्यायवाचकाः । सङ्कल्पमात्रम् एवैते शुद्धचिद्व्योमरूपिणः
The words 'universe', 'Brahma', and 'cosmic person' are synonyms; all these are merely formations of thought, having the nature of pure consciousness-space.
सङ्कल्पात्मा विराड् एव खम् एवाकृतिम् आगतम् । अस्तु नाम स्वदेहान्तẖ कथं ब्रह्मैष तिष्ठति
The cosmic person is indeed of the nature of thought, appearing as space itself; let it be said that it exists within one's own body, but how does this Brahman abide there?
यथा ध्यानेन देहान्तस् तिष्ठसि त्वं यथास्थितम् । तथास्ते निजदेहे ऽन्तस् सङ्कल्पात्मा पितामहः
Just as you remain within your body through meditation, so too does the cosmic ancestor, whose nature is thought, abide within his own body.
नृणां तथा च मुख्यानां श्रीर् या ब्रह्मपुरोदरे । उत्पत्तिपुत्रिकादेहप्रतिबिम्बोपमास्ति सा
Likewise, the glory found in eminent persons, which is within the womb of Brahma, is like the reflection of a body such as that of a daughter born from creation.
यत्र त्वम् अपि देहान्तẖ कर्तुं शक्नोष्य् अलं स्थितिम् । सङ्कल्पात्मा विभुस् तत्र ब्रह्मा किं न करिष्यति
Where you too are able to maintain your presence within the body, why would not Brahma, whose nature is thought and who is all-pervading, be able to do so there?
बीजे ऽन्तस् स्थावरे ह्य् आस्ते पदार्थो यत्र जङ्गमः । किं नास्ते तत्र देहे ऽन्तर् निजे चित्कल्पनात्मकः
Just as the immobile substance remains within the seed where the moving entity is, why would not the one whose nature is consciousness and imagination abide within his own body?
साकारो गगनात्मास्तु निराकारं खम् अस्तु वा । आस्ते बहिर् अथान्तश् च भिन्ने बाह्यान्तरे न हि
Let space have form or be formless; it exists both outside and within, for in the distinction of outer and inner, there is truly no separation.
आत्मारामẖ काष्ठमौनी नजडो ऽपि दृषज्जडः । अहं त्वम् इत्यादिमयो विराड् आत्मनि तिष्ठति
The one who delights in the Self, who is silent as wood, not dull yet appearing inert, who is composed of the notions 'I' and 'you'—the cosmic person abides in the Self.
आवेष्टितोज्झितलतातृणदारुपुंवद् उच्छब्दम् अम्बुरयवच् च विचोपिताङ्गः । नानाविधे हि विहरन्न् अपि कार्यजाले तज्ज्ञश् शिलाजठरशान्तमनस्क एव
Though surrounded by creepers, grass, wood, men, and disturbed by noise like the waves of water, and though his limbs are agitated in various ways amidst the web of actions, the knower remains with a mind tranquil as the heart of a stone.
अथाग्रस्थब्रह्मलोके ब्रह्मणि ध्यानशालिनि । निक्षिप्ताक्षश् शनैर् दिक्षु दृष्टवान् अमलं ह्य् अहम्
Then, in the highest Brahma-world, as Brahma was absorbed in meditation, I slowly cast my gaze in all directions, and beheld the pure Self.
द्वितीयम् अर्कं मध्याह्ने पश्चाद् अभ्युदितं स्फुटम् । दिग्दाहम् इव दिग्वक्त्रे वनदाहम् इवाचले
I saw a second sun at midday, then another clearly rising, as if the quarters were burning at their mouths, like a forest fire on a mountain.
वह्निलोकम् इव व्योम्नि वडवाग्निम् इवार्णवे । ततो ऽपश्यम् अहं दीप्तं सूर्यं नैरृतदिङ्मुखे
In the sky, it was like a world of fire, or like submarine fire in the ocean; then I saw a blazing sun in the direction of the southwest.
सूर्यं याम्यैकदिग्भागे सूर्यम् अग्निकदिङ्मुखे । सूर्यम् ऐन्द्रैकदिग्भागे सूर्यम् ईशानदिङ्मुखे
A sun in the southern quarter, a sun in the southeast, a sun in the east, and a sun in the northeast.
सूर्यं कुबेरककुभि सूर्यं वायव्यदिक्तटे । सूर्यं वारुणदिग्भागे तेन विस्मितवान् अहम्
A sun in the north, a sun at the northwest boundary, a sun in the west; by this I was astonished.
यावद् विचारयाम्य् आशु विधिवैधुर्यम् आकुलः । उदभूद् भूतलात् तावद् अर्क और्व इवार्णवात्
While I was quickly pondering this confusion of order, suddenly, from the earth, a sun arose as if from the ocean, like the submarine fire.