कचनं ब्रह्मरत्नस्य जगद् इत्य् एव यत् स्थितम् । तद् अकारणकं तस्मात् तेन न व्यतिरिच्यते
What is called the world is but an appearance of the jewel of Brahman; it is without cause, and therefore not different from That.
वासनाचित्तजीवादिवेदनं वेदनोदितम् । नोदेत्य् अवेदनाद् एव यन् नानात्मैव पौरुषम्
The experience of impressions, mind, life-force, and so on, arises from sensation; but when there is no sensation, none of these arise—thus, individuality is nothing but sensation.
नास्तम् एति न चोदेति क्वचित् किञ्चित् कदाचन । सर्वं शान्तम् अजं ब्रह्म चिद्घनं सुशिलाघणम्
Nothing ever sets nor rises anywhere at any time; all is peaceful, unborn Brahman—pure consciousness, subtle and gentle.
पराणुं प्रति सर्गौघाश् चित्त्वाद् भान्ति सहस्रशः । तेष्व् अन्ये ऽणाव् अणाव् अन्तः कैवात्र गणना कथम्
Around the subtlest atom, countless creations appear due to consciousness; within each atom are yet others—how, then, can any reckoning be made?
यथा जलान्तर् ऊर्म्याद्या गुप्तागुप्तास् स्वशक्तयः । जाग्रत्स्वप्नसुषुप्ताद्यास् तथा जीवे ऽन्तर् आस्थिताः
Just as waves and the like within water are hidden or manifest by their own power, so too waking, dreaming, deep sleep, and so on, abide within the individual.
जाता चेद् अरतिर् भोगान् प्रति मनाग् अपि । तदासौ तावतैवोच्चैः पदं प्राप्त इति श्रुतिः
If even the slightest distaste for pleasures arises, then, says the scripture, one has already attained the highest state.
यतो यतो वियुज्यते ततस् ततो विमुच्यते । अतो ऽहम् इत्य् असंविदः क एति जन्मसंविदम्
Wherever one is freed from attachment, there one is liberated; so, who, lacking the sense of 'I am,' could experience the sense of birth?
चितं परापराम् अजाम् अरूपिकाम् अनामिकाम् । चराचराधरामयीं विदन्ति ये जयन्ति ते
Those who know consciousness as supreme and inferior, unborn, formless, nameless, and the foundation of all moving and unmoving things—they are victorious.
परे चिद् अस्त्य् अप्रकटाद्वितीया स्वावर्तलेखेव जलद्रवे ऽन्तः । सा हन्त येन त्रिजगन्ति धत्ते न सन्ति नासन्ति परात्मकानि
There is a supreme consciousness, unmanifest, nondual, like a subtle line within water; by which, indeed, the three worlds are sustained—those whose essence is That neither exist nor do not exist.
अहम्मयी पद्मजभावना चित् सङ्कल्पभेदात् प्रतनोति विश्वम् । अन्तर् मुधैवानुभवत्य् अनन्तं निमेषकोट्यंशविधौ युगान्तम्
Consciousness, which is of the nature of 'I', and the source of the lotus-born (Brahma), spreads out the universe through the diversity of its own thoughts; inwardly, it experiences the infinite even within a fraction of a blink, as the end of an age.
परमाणुनिमेषाणां लक्षांशकलनास्व् अपि । जगत्कल्पसहस्राणि सत्यानीव विभान्त्य् अलम्
Even the thousands of world-cycles seem entirely real during the countless divisions of the smallest atoms and moments.
तेष्व् अप्य् अन्तस् तथैवान्तः परमाणुकणं प्रति । भ्रान्तिर् एवम् अनन्ताहो इयम् इत्य् अवभासते
Yet, within even those, and within each atomic particle, the same inner illusion appears, manifesting as 'this is infinite, indeed!'
वहन्तीमाः परा सत्ता शान्तास् सर्गपरम्पराः । सलिलद्रवतेवान्तर् अस्फुटावर्तवर्तिकाः
These supreme realities, tranquil, carry forth the succession of creations, like water flowing with indistinct eddies within.
मिथ्यात्मिकैव सर्गश्रीर् वहतीह महामरौ । तीरद्रुमलतोन्मुक्तपुष्पाणीव तरङ्गिणी
The splendor of creation here, being of a false nature, moves on this vast ocean, like a river scattering flowers released from trees on its banks.
स्वप्नेन्द्रजालपुरवत् सङ्कथेहापुराद्रिवत् । सङ्कल्पवद् असत्यैव भाति सर्गानुभूतिभूः
Like a city in a dream or conjured by magic, or like a city seen in a story, or like a mountain made of clouds, this realm of experienced creation appears unreal, like a mere thought.
ऐकात्म्यैकतयैवं हि जाते सम्यग्विचारणात् । निर्विकल्पात्मनि ज्ञाने परिज्ञानवतां वर
Thus, through proper inquiry, when oneness is truly realized, in the knowledge of the undivided Self, O best of those who know, all is understood.
किमर्थम् इह तिष्ठन्ति देहास् तत्त्वविदाम् अपि । दैवेनेव समाक्रान्ता दैवम् अत्र च किं भवेत्
Why do bodies remain here, even for those who know the truth? As if seized by fate—yet what could fate be here?
अस्तीह नियतिर् ब्राह्मी चिच्छक्तिस्पर्शरूपिणी । अवश्यम्भवितव्यैकसत्ता सकलकल्पगा
Here, there exists a divine order, manifest as the touch of consciousness-power; it is the singular reality that must inevitably occur, pervading all imagined worlds.
आदिसर्गे हि नियतिर् भाववैचित्र्यम् अक्षयम् । अनेनेत्थं सदा भाव्यम् इति सम्पद्यते परम्
At the original creation, this order brings forth endless diversity of beings; thus, it is always established that things must unfold in this way.
महासत्तेति कथिता महाचितिर् इति स्मृता । महाशक्तिर् इति ख्याता महादृष्टिर् इति स्थिता
It is called the great existence, remembered as the great consciousness; known as the great power, and regarded as the great vision.
महाक्रियेति गदिता महोद्भव इति श्रुता । महास्पन्द इति प्रौढा महात्मैकतयोदिता
It is spoken of as the great action, heard as the great arising; firmly established as the great vibration, and declared as the unity of the great Self.
तृणानीति जगन्तीति दैत्या इति सुरा इति । इति नागा इति नगा इत्य् आकल्पम् इति स्थितिः
As grass, as worlds, as demons, as gods, as serpents, as mountains—this is its mode of existence throughout all cycles of creation.
कदाचिद् ब्रह्मसत्ताया व्यभिचारो ऽनुमीयते । चित्रम् आकाशकोशे वा नान्यथा नियतेस् स्थितिः
Sometimes, a deviation in the essence of Brahman is inferred—perhaps as a marvel in the space of consciousness—but otherwise, the order remains unaltered.
विरिञ्चाद्यात्मभिर् बुद्धैर् बोधायाविदितात्मनाम् । बृंहणात् सैव नियतिस् सर्गो ऽयम् इति कथ्यते
By beings such as Brahma and others, with intellects seeking to understand those whose true nature is unknown, this order alone is called the creation, due to its expansion.
अचलं चलवद् दृष्टं ब्रह्मण्य् आर्यव्यवस्थितम् । अनादिमध्यपर्यन्तं शास्त्रो वृक्ष इवाम्बरम्
The unmoving is seen as moving, established in the noble order of Brahman; without beginning, middle, or end, scripture is like a tree in the sky.
पाषाणोदरलेखौघन्यायेनात्मनि तिष्ठता । ब्रह्मणा नियतिस् सर्गो बुद्धो बोधयतेव खम्
Just as lines are etched within a stone, so creation, governed by fate, abides in the Self, and the awakened Brahman seems to instruct the sky.
देहे यथाङ्गिनाङ्गादि स्पृश्यते चित्स्वभावतः । ब्रह्मणा पद्मजत्वेन नियत्याद्यङ्गकं तथा
As limbs and their parts are touched in the body by the nature of consciousness, so Brahman, as the lotus-born, is the primary limb of fate and its associates.
एषा दैवम् इति प्रोक्ता सर्वं सकलकालगम् । पदार्थम् अलम् आक्रम्य शुद्धा चिद् इति संस्थिता
This is called 'divine'—it pervades all things at all times; having encompassed every object, it remains as pure consciousness.
स्पन्दितव्यं पदार्थेन भाव्यं वा भोक्तृतापदम् । अनेनेत्थम् अनेनेत्थम् अवश्यम् इति दैवधीः
The notion of fate is: 'This must vibrate as an object, or become the state of enjoyer; it must be so, it must be so, inevitably.'
एषैव पुरुषस्पन्दतृणगुल्मादि चाखिलम् । एषैव सर्वभूतादि जगत्कालक्रियादि च
This alone is the movement of man, grass, shrubs, and all; this alone is the origin of all beings, the world, time, and action.