जगदाद्यङ्कुरस् तत्र यद्य् अस्ति तद् असौ तदा । कैर् इवोदेति कथय कारणैस् सहकारिभिः
If the original sprout of the world exists there, then it exists at that time; tell me, by what cooperating causes does it arise?
सहकारिकारणानाम् अभावे वाङ्कुरोद्गतिः । वन्ध्याकन्या च दृष्टेह न कदाचन केनचित्
When there is an absence of cooperating causes, the emergence of a sprout is never seen—just as no one has ever seen the daughter of a barren woman.
सहकारिकारणानाम् अभावे यच् च वोदितम् । मूलकारणम् एवात्मा तत् स्वभावे स्थितं तथा
And as for what is said to arise in the absence of cooperating causes—that is only the root cause itself, the Self, remaining in its own nature.
सर्गादौ सर्गरूपेण ब्रह्मैवात्मनि तिष्ठति । यथास्थितम् अनाकारं क्व जन्यजनकक्रमः
At the beginning of creation, Brahman alone abides in itself as the form of creation; being formless as it is, where is the sequence of cause and effect?
अथ पृथ्व्यादयो ऽन्ये वा कुतो ऽप्य् आगत्य कुर्वते । सहकारिकारणत्वं तत् पूर्वैवात्र दूषणा
If earth and the other elements, or anything else, come from somewhere and act as auxiliary causes, that prior existence is itself a flaw here.
तस्मात् परे जगच् छान्तम् आस्ते तत् सहकारणैः । विना प्रसरतीत्य् उक्तिर् बालस्य न विपश्चितः
Therefore, to say that the world arises peacefully from the Supreme, with or without auxiliary causes, is the statement of a child, not of the wise.
तस्माद् राम जगन् नासीन् न चास्ति न भविष्यति । चेतनाकाशम् एवाच्छं कचतीत्थम् इवात्मनि
Therefore, O Rama, the world never was, is not, nor will be; only the pure space of consciousness shines, like a reflection in oneself.
अत्यन्ताभाव एवास्य जगतो विद्यते यदा । तदा ब्रह्मेदम् अखिलम् इति सद् राम नान्यथा
When there is the total absence of this world, then, O Rama, all this is truly Brahman and nothing else.
पूर्वप्रध्वंसनान्योऽन्याभावैर् यद् उपशाम्यति । अशान्तम् एव तच् चित्ते न शाम्यत्य् एव तद् यतः
That which ceases through the prior destruction or absence of something else does not truly cease in the mind, for it remains unpacified there.
अत्यन्ताभावम् एवातो जगद्दृश्यस्य सर्वथा । वर्जयित्वेतरा युक्तिर् नास्त्य् एवानर्थसङ्क्षये
Therefore, only the total absence of the perceived world is reasonable in every way; apart from this, there is no other reasoning for the cessation of misfortune.
चिदाकाशस्य बोधो ऽयं जगदादीति यत् स्थितम् । अयं सो ऽहम् इदं रूपालोकचित्तकलाद्य् अपि
This awareness of the space of consciousness, which stands as the origin of the world, is this very 'I', and also these forms, lights, thoughts, and so on.
इदम् अर्कादि पृथ्व्यादि तथेदं वत्सरादि च । अयं कल्पः क्षणश् चायम् इमे मरणजन्मनी
This is the sun and so forth, this is the earth and so on; likewise, this is the year and so on; this is an epoch, and this is a moment; these are death and birth.
अयं कल्पान्तसंरम्भो महाकल्पान्त एष सः । अयं स सर्गप्रारम्भो भावाभावक्रमस् त्व् असौ
This is the tumult at the end of an epoch; this is the great end of an age; this is the beginning of creation, and that is the sequence of being and non-being.
लक्षाणीमानि कल्पानाम् इमा ब्रह्माण्डकोटयः । इमे ब्रह्मेन्द्रनिचया इमा विष्ण्वादिशक्तयः
These are hundreds of thousands of epochs; these are the myriad universes; these are the hosts of Brahmas and Indras; these are the powers of Vishnu and others.
एते चेमे परिणता इमे भूय उपागताः । इमानि धिष्ण्यजालानि देशकालकला इमाः
These and these have matured; these have arisen again; these are the networks of abodes; these are the divisions of space, time, and art.
महाचित्परमाकाशम् अनावृत्तम् अनन्तकम् । यथा पूर्वं स्थितं शान्तम् इत्य् एवं कचति स्वयम्
The great consciousness, the supreme space, unbounded and infinite, remains as before, peaceful—thus it abides by its own nature.
परमाणुसहस्रांशभास एता महाचितेः । स्वभावभूता एवान्तस्स्थिता नायान्ति यान्ति नो
These are like rays from thousands of atoms, belonging to the great consciousness; they exist inherently within and neither come nor go.
स्वयम् अन्तश् चमत्कारो यस् समुद्गीर्यते चिता । तत् सर्गभानं भातीदं भारूपं न च भित्तिमत्
Whatever wonder arises within itself from consciousness, that appears as the manifestation of creation—shining forth as form, yet without any real substance.
नोद्यन्ति न च नश्यन्ति नायान्ति न च यान्ति च । महाशिलान्तर्लेखानां सन्निवेश इवाचलाः
They neither arise nor perish, neither come nor go, like the arrangement of lines within a great rock—immovable.
इमे सर्गाः प्रस्फुरन्ति स्वतस् स्वात्मनि निर्मले । नभसीव नभोभागा निराकारा निराकृतौ
These creations arise spontaneously within the pure Self, just as portions of space appear within the sky, formless within the formless.
द्रवत्वानीव तोयस्य स्पन्दा इव सदागतेः । आवर्ता इव वाम्भोधेर् गुणिनो वाथवा गुणाः
Like the liquidity of water, like the vibrations of eternal movement, or like the eddies in the ocean, so too are qualities or perhaps the possessors of qualities.
विज्ञानघन एवैकम् इदम् इत्थम् अवस्थितम् । सोदयास्तमयारम्भम् अनन्तं शान्तम् आततम्
This alone exists as a mass of pure consciousness, established thus—beginning and ending with rising and setting, infinite, peaceful, and all-pervading.
सहकार्यादिहेतूनाम् अभावे शून्यता जगत् । स्वयम्भूर् जायते चेति किलोन्मत्तकफूत्कृतम्
The notion that, in the absence of auxiliary causes, the world is void or that a self-born creator arises—this is merely the babbling of a madman.
प्रशान्तसर्वार्थकलाकलङ्को निरस्तनिश्शेषविकल्पतल्पः । चिराय विद्रावितदीर्घनिद्रो भवाभयो भूषितभूः प्रबुद्धः
One whose mind is free from all stains of worldly activity, who has cast off every bed of doubt, who has long dispelled the deep sleep of delusion, and whose world is adorned with the awakening from the fear of becoming—such a one is truly awakened.
महाप्रलयसर्गादाव् एवम् एतद् रघूद्वह । स्मृत्यात्मैव भवत्य् आदौ प्रथमो ऽसौ प्रजापतिः
O descendent of Raghu, at the beginning of creation and dissolution, it is indeed memory itself that becomes the first progenitor, the original creator.
तत्सङ्कल्पात्म च जगत् स्मृत्यात्मैवम् इदं ततः । भाति सङ्कल्पनगरं स्थितं पूर्वप्रजापतेः
From that will, which is of the nature of memory, this world arises; thus, this city of imagination shines forth, established by the former creator.
इति स्थिते ऽपि सा राम तस्य पूर्वप्रजापतेः । स्थितिर् न सम्भवत्य् एव नभसीव महाद्रुमः
Thus, even though it appears so, O Rama, the existence of that former creator does not truly persist, just as a great tree does not remain in the sky.
न सम्भवति किं ब्रह्मन् सर्गादौ प्राक्तनी स्मृतिः । महाप्रलयसम्मोहैर् नश्यति प्राक्स्मृतिः कथम्
O Brahman, does any prior memory exist at the beginning of creation? How could previous memory survive, when it is destroyed by the great delusion of dissolution?
प्राङ्महाप्रलये प्राज्ञ पूर्वे ब्रह्मादयः पुरा । किल निर्वाणम् आयातास् ते ऽवश्यं ब्रह्मतां गताः
Before the great dissolution, the wise ones—Brahma and the others of old—indeed attained liberation; they certainly reached the state of Brahman.
प्राक्तन्याः कस् स्मृतेस् स्मर्ता तस्मात् कथय सुव्रत । स्मृतिर् निर्मूलतां याता स्मर्तुर् मुक्ततया यतः
Who is there to recall previous memories? Therefore, tell me, O noble one: since the one who remembers is liberated, memory has become rootless.