ततो रन्ध्रद्वयेनाहम् अपश्यं यत् तद् अस्ति खम् । याभ्याम् अपश्यं रन्ध्राभ्यां त इमे लोचने स्थिते
Then, through the two apertures, I perceived that which exists as space; by means of those two apertures, I saw, and these are the eyes that remain.
ततẖ किञ्चिच् छृणोमीति संविद् अभ्युदिता मम । ततẖ किञ्चिन् मनाङ्मात्रझाङ्कारं श्रुतवान् अहम्
Then I heard something; awareness arose within me. Then I heard a faint resonance, merely a subtle sound.
आध्मातस्येव शङ्खस्य शब्दं व्योम्नस् स्वभावजम् । याभ्याम् अहम् अथाश्रौषं त इमे श्रवणव्रणे
Like the sound of a blown conch, natural to space, I then heard through those two openings, which are the ears.
प्रदेशाभ्यां विचरता मरुताविरतस्वनम् । स्पर्शसंवेदनं किञ्चिद् अहम् अत्रानुभूतवान्
As the wind moved between the regions, its continuous sound was present; I experienced a certain sensation of touch there.
तत्संवेदनमात्रात्म सो ऽयं वायुर् इति स्मृतः । स्पर्शनेन्द्रियतन्मात्रम् असद् एवेति सत् स्थितम्
From the mere awareness of that sensation, this is called 'air'; the subtle element of touch is considered unreal, yet its existence is established.
आस्वादसंविद् याभून् मे तद् आस्वाद्यरसेन्द्रियम् । घ्राणान् मे घ्राणतन्मात्रम् उदितं व्योमरूपिणः । इत्थं न किञ्चित् सम्पन्नं सर्वं सम्पन्नम् अत्र मे
The awareness of taste arose in me, and that became the sense organ for savoring flavors; from my nose, the subtle element of smell emerged, having the nature of space. Thus, nothing was truly accomplished, yet everything was accomplished for me here.
एवम् इन्द्रियतन्मात्रजालं चेतन्न् अहं स्थितः । यावत् तावद् विदḫ पञ्च बलाद् इव ममोदिताः
Thus, I remained established in the web of subtle sensory elements; as long as I was so, the five senses arose in me with force.
शब्दरूपरसस्पर्शगन्धमात्रशरीरिकाः । अनाकारास् तथानाम्न्यẖ खरूपिण्यो भ्रमात्मिकाः
Those bodies made of the mere essence of sound, form, taste, touch, and smell are formless, nameless, having the nature of space, and are rooted in illusion.
एवंरूपम् अहं जालं भावयन् यत् तदा स्थितः । तद् अहङ्कार इत्य् अद्य कथ्यते त्वादृशैर् जनैः
When one contemplates this net of 'I'-ness and abides in that state, that is what people like you now call ego.
एष एव घनीभूतो बुद्धिर् इत्य् अभिधीयते । साथ बुद्धिर् घनीभूता मन इत्य् अभिधीयते
This very thing, when it becomes condensed, is called intellect; and when that intellect becomes further condensed, it is called mind.
अन्तẖकरणरूपẖ खम् एव तत्राहम् आस्थितः । आतिवाहिकदेहात्मा चिन्मयव्योमरूपवान्
The inner instrument is itself like space, and there I abide as the self of the subtle body, possessing the form of consciousness-space.
पवनाद् अप्य् अहं शून्यẖ केवलाकाशमात्रकम् । सर्वेषाम् एव भावानां शून्याकृतिर् अरोधकः
I am subtler than the wind, mere pure space; the form of emptiness for all things, unobstructed.
अथैनं भावयन्न् अहं यदा तत्र स्थिरं स्थितः । तदाहं देहवान् पुष्ट इति मे प्रत्ययो ऽभवत्
Then, when I contemplated this and remained steady there, the conviction arose in me: 'I am embodied and nourished.'
तेनाहं प्रत्ययेनाथ शब्दं कर्तुं प्रवृत्तवान् । शून्य एव यथा सुप्तस् स्वप्नोड्डीनो नरो रवम्
With that conviction, I began to produce sound, just as a man, though asleep in emptiness, utters a cry in a dream.
अथ पूर्वं कृतश् शब्दो बालेनेव तद् ॐ इति । ततस् स एष ओङ्कार इति नीतḫ पुनḫ प्रथाम्
At first, the sound was made, like a child, as 'Om'; then that very sound was again established as the syllable Om.
ततस् स्वप्ने नरेणेव यत् किञ्चिद् गदितं मया । तद् एतद् विद्धि वाचं त्वं पश्चान् नीतां प्रथाम् इह
Then, whatever was spoken by me in the dream, like a man, know that as speech, which was later established here in the world.
ब्रह्मैव सो ऽस्मि सम्पन्नस् सृष्टेẖ कर्ता जगद्गुरुः । ततो मनोमयेनैव कल्पितास् सृष्टयो मया
I myself am truly Brahman, accomplished, the creator of the universe, the teacher of the world; therefore, all these creations have been imagined by me alone through the mind.
एवम् अस्मि समुत्पन्नो न तु जातो ऽस्मि किञ्चन । दृष्टवान् अस्मि ब्रह्माण्डं तन् न किञ्चन कुत्रचित्
In this way, I have arisen, yet I have not truly been born as anything; I have seen the cosmic egg, but that too is nothing, nowhere at all.
एवं जगति सम्पन्ने ममैतस्मिन् मनोमये । न किञ्चित् तत्र सम्पन्नं तच् छून्यं व्योम केवलम्
Thus, when this world, which is of the nature of mind, appears to me, in that very mind nothing is actually accomplished—there is only emptiness, pure space alone.
इत्थं संशून्यम् एवेदं सर्वं वेदनमात्रकम् । न मनाग् अपि सन्त्य् एते भावाḫ पृथ्व्यादयẖ किल
In this way, all of this is truly empty, consisting only of awareness; these entities such as earth and the rest do not exist in the slightest.
जगन्मृगतृडम्बूनि भान्ति संविदि संविदः । न बाह्यम् अस्ति नाबाह्यं खे तद् व्योम तथा स्थितम्
The mirage-like waters of the world appear within consciousness, to consciousness; there is nothing external nor non-external—there, in that space, it abides thus.
मरौ नास्त्य् एव सलिलं संवित् पश्यति तत् तथा । निर्मूलम् अन्तस्सन्तप्ता स्वसम्भ्रमवती भ्रमम्
Just as there is truly no water in a mirage, but consciousness perceives it so, so too, rootless and inwardly heated, consciousness whirls in its own confusion.
नास्त्य् एव ब्रह्मणि जगत् संवित् पश्यति तत् तथा । निर्मूलम् एव संवित्त्वाद् एव भ्रान्तेश् च सम्भ्रमम्
There is truly no world in Brahman, but consciousness perceives it so; it is rootless, arising only from consciousness and from the agitation of delusion.
असद् एवेदम् आभाति हृद्य् एव जगद् आततम् । सङ्कल्पनमनोराज्यकथास्वप्नपुरादिवत्
This world, spread out in the heart, appears as unreal only—like the tales of castles in the air, mental fancies, dreams, or ancient stories.
पार्श्वसुप्तजनस्वप्नस् तच्चित्तावेशनं विना । यथा न किञ्चित् तच्चित्तावेशनात् त्व् अनुभूयते
Just as the dream of a person sleeping nearby is not experienced without entering into their mind, so too, nothing is experienced without entering into that mind.
तथा न किञ्चित् एवेदं चित्तावेशेन वेद्यते । आदर्शबिम्बिताकारं दृष्टम् अप्य् अन्यथा त्व् असत्
In the same way, nothing here is truly known except through absorption in the mind; even what is seen as a reflection in a mirror is otherwise unreal.
आधिभौतिकभावेन नेत्रेण यदि लक्ष्यते । तत् तन् न दृश्यते किञ्चिद् गिरिर् एवोपदृश्यते
If something is observed with the physical eye, in its material aspect, then truly nothing is seen—only the mountain itself appears to be perceived.
आतिवाहिकदेहेन परबोधदृशा यदि । प्रेक्ष्यते दृश्यते सर्गḫ परमात्मैव वामलः
But if seen through the subtle body, with the vision of higher knowledge, then what is perceived is creation itself, which is nothing but the pure Supreme Self.
सर्वत्र सर्गनिर्माणं प्रज्ञालोकेन लक्ष्यते । ब्रह्मात्मैवान्यथा त्व् एतन् न किञ्चिद् अपि लक्ष्यते
Everywhere, the creation of the world is discerned by the light of wisdom; otherwise, nothing at all is perceived except Brahman, the Self.
यत् पश्यत्य् अवदाता धीस् सोपपत्तिविचारणा । न तन् नेत्रैस् त्रिभिश् शर्वो नेन्द्रो नेत्रशतैर् अपि
What the pure intellect perceives, through reasoning and proper inquiry, that neither Shiva with his three eyes nor Indra with a hundred eyes can see.