नेहानानास्ति नो नाना न नास्तित्वं न चास्तिता । अहम् इत्य् एव नैवास्ति यत्र तत्र कुतो ऽस्तु किम्
Here, there is no multiplicity, nor is there non-multiplicity; there is neither non-existence nor existence; even the sense of 'I am' is not present—where, then, can anything be, or what can exist?
अनुभूतम् अपीदं सद् अहमित्यादिदृश्यकम् । नास्त्य् एव यदि वाप्य् अस्ति तद् ब्रह्माजम् अनामकम्
Even this experience, which appears as the constant sense of 'I am' and the seen, whether it is not or is, that is Brahman—unborn and without name.
यत् स्वप्नपुरम् एवेदं सर्गादाव् एव विन्नभः । अस्तितानास्तिते तत्र कीदृशे क्व कुतस् स्थिते
This is just like a dream city, distinct even at the beginning of creation; in such a state, of existence and non-existence, what is it like, where, and how does it abide?
यथाहं दृष्टवांस् तानि जगन्त्य् अवनिरूपधृत् । तथा मया जलीभूय दृष्टं तादृशम् एव तत्
Just as I saw those worlds, bearing the form of the earth, so too, becoming fluid, I saw them in exactly the same way.
वारिधारणया वारि भूत्वा जडम् इवाजडम् । समुद्रमन्दिरेष्व् अन्तश् चिरं गुलगुलायितम्
By the stream's flow, water becomes as if inert and yet not inert, swirling for a long time within the chambers of the ocean.
तृणवृक्षलतागुल्मवल्लीनां स्तम्भनाडिषु । मृद्व् अलक्षितम् आरूढं तवाङ्गेष्व् इव यूकया
Unnoticed, it rises gently within the channels of grass, trees, creepers, and vines, just as a louse climbs upon your limbs.
सर्वोत्थानोपमा स्तम्भे तच्छेदे वलयोपमा । मृद्व्या कर्णाहिगत्येव रचनाभ्रे कृतोदरे
Its emergence is like the rising of a pillar; its severance like the breaking of a ring; its gentle movement resembles the passage of a snake through the ear, and its formation is like a hollow made in a cloud.
वल्लीतमालतालादिपल्लवेषु फलेषु च । विश्रम्य पुष्टयाकृत्या रेखाविरचनं कृतम्
Resting upon the leaves and fruits of vines, jasmine, and palm trees, it creates lines and patterns by its nourishing touch.
मुखेनाविश्य हृदयम् ऋतुवैधुर्यधारिणा । वृता विधुरिता भुक्ता लूना देहेषु धातवः
Entering the heart through the mouth, bearing the irregularity of seasons, the bodily elements are surrounded, disturbed, consumed, and cut away.
सुप्तं पल्लवतल्पेषु प्रालेयकणरूपिणा । तुल्यकालम् अशेषेषु दिक्षु सर्वास्व् अखेदिना
Sleeping upon beds of leaves in the form of frost particles, it remains undisturbed at the same time in all directions everywhere.
नानाह्रदनदीगेहगामिनाविरताध्वना । विश्रान्तं सेतुसुहृदḫ प्रसादेन क्वचित् क्वचित्
Traveling ceaselessly through various ponds, rivers, and homes, it sometimes rests with friends at bridges, by grace, here and there.
विदा विदनुसन्धानाज् जडेन तदनाश्रयात् । जलाशयेषूल्लसितं जलेनावर्तवृत्तिना
By the investigation of its divisions and through its inert support, it rises in water reservoirs, with water moving in circular currents.
मया दुष्कृतिनेवोर्ध्वाच् छिलास्तम्भेन भूभृताम् । सावर्तवृत्तिना श्वभ्रपातेषु शतधा गतम्
By me, as if for a wrongdoer, the mountain's stone pillar was cast upwards, and, moving in a spiral, it shattered a hundredfold in the ravines.
धूमरूपेण निर्गत्य दारुभ्यो गगनार्णवे । कणरत्नेन नीलर्क्षमणाव् आवर्तिना स्थितम्
Emerging as smoke from the wood into the ocean of the sky, the blue sapphire gem, whirling, remained there as a particle.
विश्रान्तम् अभ्रपीठेषु विद्युद्वनितया सह । भिन्नेन्द्रनीलनीलेन शेषाङ्गेष्व् इव शौरिणा
Resting on the seats of clouds, together with the flash of lightning, like the blue of a split sapphire, upon the limbs of Śeṣa by Hari.
परमाणुमये सर्गे पिण्डरूपेष्व् अलक्षितम् । स्थितम् अन्तḫ पदार्थेषु ब्रह्मणेवाबिलात्मना
Unseen in the creation made of atoms, among the forms of lumps, it abides within the objects, like Brahman with its obscure nature.
प्राप्य जिह्वाणुभिस् सङ्गम् अनुभूतिẖ कृतोत्तमा । या नात्मनो न देहस्य मन्ये ज्ञानस्य केवलम्
Having attained union by the atoms of the tongue, the highest experience is made; which, I think, belongs neither to self nor to body, but only to knowledge.
न मया न च देहेन नान्येनास्वादितात्म यत् । तद् अन्तर् विधृतं शैत्यम् अज्ञानाय तद् अप्य् असत्
Neither by me nor by the body nor by another was the essence tasted; that coldness held within is for ignorance, and that too is unreal.
सर्वर्तुरसरूपेण नानामोदानि दिक्ष्व् अलम् । भुक्तानि पुष्पजालानि प्रोच्छिष्टं ददतालये
With the taste of all seasons, the various fragrances in the directions, the garlands of flowers were enjoyed, leaving the remnants in the abode.
चतुर्दशप्रकाराणां भूतानाम् अङ्गसन्धिषु । उषितं चेतनेनेव जडेनाप्य् अजडात्मना
Among the joints of the limbs of the fourteen kinds of elements, it dwelled as if with consciousness, though inert, by the non-inert self.
शीकरोत्कररूपेण रथम् आरुह्य मारुतम् । आमोदेनेव विहृतं विमलव्योमवीथिषु
Riding upon the wind in the form of a mass of dewdrops, it moved about with delight through the pure pathways of the sky.
राम तस्याम् अवस्थायां परमाणुकणं प्रति । अनुभूतम् अशेषेण यथास्थितम् इदं जगत्
Rama, in that state, every single atom of this world was experienced in its entirety, just as it is.
अजडेन जडेनेव मया जलतया तया । अन्तस् सर्वपदार्थानां ज्ञाताज्ञातेन संस्थितम्
By me, the non-inert, as if by the inert, and by that (water) as if by water, the interior of all objects was pervaded, both by the known and the unknown.
जगतां तत्र लक्षाणि नाशोत्पादशतानि च । मया दृष्टानि रूढानि कदलीदलपीठवत्
There, I saw thousands of worlds and hundreds of their dissolutions and creations, all established like the sheaths of a plantain stem.
एवं जगच् चाजगद् वा साकारं वा निराकृति । चिन्मात्रगगनं सर्वम् आकाशाधिकनिर्मलम्
Thus, whether the world exists or does not, whether it has form or is formless, all is pure consciousness-space, more immaculate than ether.
न कश्चन त्वं न च किञ्चनेदं शुद्धḫ परो बोध इदं विभाति । स चापि नो किञ्चन नापि शून्यम् आकाशम् एवासि विशङ्कम् आस्स्व
You are no one, nor is this anything; this is the pure, supreme awareness that appears thus. And that too is not anything, nor is it void; you are verily space itself—be free from doubt and rest at ease.
ततो ऽहम् अभवं तेजस् तेजोधारणयेद्धया । चन्द्रार्कतारकाग्न्यादिविचित्रावयवान्वितम्
Then I became radiance, by the force of bearing radiance, endowed with wondrous parts like the moon, sun, stars, fire, and so on.
नित्यं सत्त्वप्रधानत्वात् प्रकाशाकृतिराजवत् । सर्वदृश्यम् ऋते सर्वचौराद् ध्वान्तात् प्रतापयुक्
Always, due to the predominance of sattva, I was of the nature of light, like a king; illuminating everything except what is seen, and dispelling all darkness as a thief.
दीपादिभिश् चरैस् स्निग्धैर् दशाशतविहारिभिः । प्रत्यक्षीकृतसर्वार्थं प्रतिगेहं सुराजवत्
With lamps and similar gentle, moving lights, delighting in tens and hundreds of ways, every house was made manifest in all its aspects, like the palace of a noble king.
लोकालोकेन हृषितैḫ प्रत्यक्षाद्यांशुरोमभिः । परप्रकाशैकरतैर् दूरोत्क्षिप्तासिताम्बरम्
By the world’s own light, joyful with rays and hairs of brilliance, solely devoted to revealing others, the dark sky was cast far away.