शून्योदयास्तमयवस्तु तमःप्रकाशदिक्कालरूप्य् अपि सद् एकम् अनादिशुद्धम् । आद्यन्तमध्यरहितं स्थितम् अच्छम् अम्बुसोम्यत्ववीचिवलनाढ्यम् इवैकम् एव
That one reality, pure from beginningless time, is devoid of rise and setting, darkness and light, direction and time; it remains clear, without beginning, middle, or end, like water—single, unmoving, and free from waves of softness or agitation.
अहं त्वम् इत्यादि जगत्स्वरूपा विशुद्धबोधैकविभा विभाति । आकाशकोशे निजशून्यतैव द्वैतैक्यसङ्कल्पविकल्पनाः क्व
The essential nature of the world, as 'I', 'you', and so on, shines forth as the single radiance of pure awareness; in the space of consciousness, its own emptiness alone exists—where then are the notions of duality, unity, or any conceptual distinctions?
अहं जगद् इति भ्रान्तिः परस्मात् कारणं विना । यथोदेति तथा ब्रह्मन् भूयः काथय साधु मे
This delusion, 'I am the world,' arises without any external cause; O Brahman, kindly tell me again, how does it come about?
समस्तास् समम् एवान्तस् संविदो विन्दते यतः । सर्वथा सर्वदा सर्वं सर्वात्मैकम् अजस् ततः
Because all experiences are found equally within, always and in every way, therefore the unborn one is all, the one self of all.
सर्वादिशब्दार्थकला ब्रह्मैवैताः पृथङ् न तु । सर्वार्थशब्दादिकलारूपम् आसां न विद्यते
All the powers signified by words like 'all' and 'beginning' are only Brahman, not separate; their forms as the meanings of words like 'all' do not exist apart from That.
कटकत्वं पृथग् घेम्नस् तरङ्गत्वं पृथग् जलात् । यथा न सम्भवत्य् एवं न जगत् पृथग् ईश्वरात्
Just as braceletness is not separate from gold, nor waveness from water, so too the world does not exist apart from the Lord.
ईश एव जगद्रूपं जगद्रूपं तु नेश्वरः । हेमैव कटकादित्वं कटकत्वं तु हेम नो
The Lord alone is the form of the world, but the world-form is not the Lord; gold alone is braceletness, but braceletness is not gold.
यथावयविनो रूपम् अनेकावयवात्मकम् । तथानवयवायास् तु चित्त्वं सर्वात्मकं चितः
Just as the form of a composite object consists of many parts, so too, consciousness—though without parts—is the essence of all.
यत् तुल्यकालम् अखिलं तन्मात्रावेदनं परे । अन्तस्स्थं तद् इदं भाति जगद् इत्य् अहम् इत्य् अपि
That which, at the same time, is the awareness of all subtle elements within the Supreme, appears internally as this world and as the sense of 'I'.
लेखौघानां यथा भेदी सन्निवेशश् शिलोदरे । तथानन्यज् जगद् अहं चेत्य् अन्तश् चिद्घने घनम्
Just as the arrangement of many lines within a stone creates distinctions, so too, within the solid mass of consciousness, the world and the sense of 'I' appear as if separate, though they are not.
स्थितास् तरङ्गास् सलिले यथान्तरतरङ्गिते । सृष्टिशब्दार्थरहितास् तथान्तस् सृष्टयः परे
As waves remain in water, stirred by other waves, so too, within the Supreme, creations exist internally, devoid of the real meaning of creation.
नासर्गं तिष्ठति परं सर्गस् तिष्ठति नापरः । अवयवावयविवत् सत्तानवयवैतयोः
The Supreme does not exist as creation, nor does creation exist apart from the Supreme—just as the existence of a whole and its parts are not separate.
चिद्रूपेण खसंवित्त्या खतन्मात्रं विभाव्यते । स्वम् एव रूपं हृदयं वातेन स्पन्दनं यथा
Through the form of consciousness and the knowing of space, only the subtle essence of space is perceived—just as the heart's own form is felt as movement by the wind.
तत्कालम् एष शब्दाणुश् चिच्चमत्काररूपधृत् । चेत्यते शमिनैवान्तस् सङ्कल्प इव चेतसा
At that very moment, this subtle sound-particle, taking the form of a flash of consciousness, is perceived inwardly by the tranquil one, like a thought by the mind.
तदैवानिलतां वेत्ति निजसत्तात्मिकां स्वयम् । अन्तर्गतस्पन्दरसां पवनस् स्पन्दताम् इव
Then, it knows itself as the very essence of its own being, as the wind, containing the essence of inner movement, comes to know itself as vibration.
तदैवाभासताम् एति निजसत्तात्मिकां स्वयम् । कोशस्थितालोकलवां तेजः प्रकटताम् इव
At that very moment, it appears as its own essential being, while remaining within the sheath, just as light becomes manifest even when enclosed.
तदैवाप्तां चेतयते निजसत्तात्मिकाम् अजः । हृत्संस्थरसतन्मात्रां सलिलं द्रवताम् इव
At that very moment, the unborn one perceives its own essential being, established in the heart as the subtle essence, just as water becomes fluid.
तदैवावनितां वेत्ति स्वचित्तैकात्मिकाम् अजः । अन्तस्स्थगन्धतन्मात्राम् उर्वी स्थैर्यकलाम् इव
At that very moment, the unborn one knows the earth, which is of the nature of its own mind, as the inner subtle essence of scent, just as the firmness of the earth.
तुल्यकालनिमेषांशलक्षभागं प्रतीतयः । नित्यं चितः प्रकचनं तत् सर्गौघपरम्पराः
Perceptions, in equal portions of time, moments, and instants, are always the manifestation of consciousness; this is the continuous succession of the streams of creation.
एवं सकृत् स्वभावान्तर् दृश्यमध्यम् अनामयम् । उदयास्तमयोन्मुक्तं ब्रह्म तिष्ठत्य् अनिष्ठितम्
Thus, when its own nature ceases, the undisturbed Brahman remains, free from rising and setting, in the midst of what is seen.
बुद्धं सद् अपसर्गं तत् ससर्गम् अपि तत् समम् । अबुद्धं सर्गरूपात्म विसर्गम् अपि तत् सदा
That which is awakened is ever free from affliction, and even when creation arises, it remains the same; that which is unawakened, having the form of creation, is always subject to dissolution.
चिद्ब्रह्म यद् यथा येन विन्दते स्वत्वम् आत्मनि । तत् तत् तथानुभवति सर्वं तत् सर्वशक्तिमत्
Whatever and however the consciousness-Brahman realizes its own nature within itself, so does it experience all; for it is all-powerful.
तत् सत्यं विद्विलासत्वान् नित्यानुभवरूपतः । तद् असत्यं मनष्षष्ठं सर्वाख्यातिगतं यतः
That is true, because it is ever-experienced as the play of knowledge; that is untrue, because it is merely a mental construct, beyond all description.
यथा तत् सरणं वायौ तथा सर्गस् स्थितः परे । असत्कल्पे त्व् असत्कल्पस् सत्ये ऽसत्य इवापि च
Just as movement exists in the wind, so creation abides in the Supreme; in the conception of the unreal, it is unreal, and in the real, it appears as if unreal.
अन्यरूपा यथानन्या तेजस्य् आलोकतोदरे । तथा ब्रह्मणि विश्वश्रीस् सत्यासत्यात्मिकात्मनि
As a different form is not separate within the radiance inside light, so the glory of the universe, with its nature of reality and unreality, is not apart from Brahman, the Self.
अनुत्कीर्णा यथा पङ्के पुत्रिका वाथ दारुणि । वर्णा यथा मषीकल्के तथा सर्गास् स्थिताः परे
Just as a figure is not carved in clay or a doll in wood, and as colors are not distinct in a mass of ink, so creations abide in the Supreme.
अनन्यान्येव कचति ब्रह्मतत्त्वमरुस्थले । असत्यानित्यसत्तेयं त्रिजगन्मृगतृष्णिका
The essence of Brahman alone shines forth on the desert of reality; this existence of the three worlds is an unreal, impermanent mirage.
ब्रह्मणा चिन्मयेनात्मासर्गात्मैव विभाव्यते । न भाव्यते चानन्यत्वाद् बीजेनान्तर् इव द्रुमः
By Brahman, which is pure consciousness, the Self, which is the essence of creation, is conceived; yet, due to non-difference, it is not conceived, just as a tree is not separate from the seed within.
यथा क्षीरस्य माधुर्यं तीक्ष्णत्वं मरिचस्य च । द्रवत्वं पयसश् चैव स्पन्दो ऽन्तः पवनस्य च
Just as sweetness belongs to milk, pungency to pepper, liquidity to water, and vibration within the wind,
स्थितो ऽनन्यो ऽप्य् अथान्यस् सन् न स्थितश् च तथात्मनि । सर्गो ऽनर्गलचिद्रूपः परमात्मात्मरूपधृत्
So, though not other, yet appearing as other, and not established as such in the Self, creation, of the nature of unbroken consciousness, is held in the form of the Supreme Self.