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.
अतस् स्मर्तुर् अभावे सा स्मृतिः कोदेतु किं कथम् । अवश्यं हि महाकल्पे सर्वे मोक्षैकभागिनः
Thus, in the absence of the rememberer, how, by whom, and in what way could that memory arise? Surely, in the great cycle, all become partakers in liberation alone.
नानुभूते ऽनुभूते च स्वतश् चिद्व्योम्नि या स्मृतिः । सा जगच्छ्रीर् इति प्रौढा दृश्याभावे हि चित्प्रभा
The memory that arises, whether of experienced or unexperienced things, in the space of consciousness itself—this is what is called the glory of the world; for when the seen is absent, only the radiance of consciousness remains.
भाति संवित्प्रभैवाच्छम् अनाद्यन्तावभासिनी । यत् तद् एतज् जगद् इति स्वयम्भूर् इति च स्थितम्
It shines as the pure radiance of awareness, illuminating without beginning or end; this is what is established as 'this world' and as 'the self-born.'
अनादिकालसंसिद्धं यद् भानं ब्रह्मणो निजम् । स आतिवाहिको देहो विराजो जगदाकृतिः
That innate radiance of Brahman, perfected from beginningless time, is the subtle body, the cosmic form, the very shape of the universe.
परमाणाव् इदं भाति जगत् सभुवनत्रयम् । देशकालक्रियाद्रव्यदिनरात्रिक्रमान्वितम्
In the atom, this universe shines forth, along with the three worlds, endowed with space, time, action, substance, and the sequence of day and night.
परमाणुं प्रति ततस् तस्यान्तस् तादृग् एव च । भाति भास्वरिताकारं तादृग्गिरिकुलावृतम्
In the same way, within each atom, its interior appears similarly; it shines forth with a radiant form, just as a mountain range is enveloped.
तत्रापि तादृगाकारम् एवं प्रत्य् अणुम् आततम् । दृश्यम् आभाति भारूपम् एतद् अङ्ग न वास्तवम्
There too, the same form is seen, thus extending into each atom; what is seen appears as a mass, O dear one, but this is not truly real.
इत्य् अस्त्य् अन्तो न सद्दृष्टेर् असद्दृष्टेश् च वा क्वचित् । अस्यास् त्व् अभ्युदितं बुद्धम् अबुद्धं प्रति वानघ
Thus, there is no end to the vision of the real or the unreal anywhere; but, O sinless one, this has arisen with respect to the awakened and the unawakened.
बुद्धं प्रतीदं ब्रह्मैव केवलं शान्तम् अव्ययम् । अबुद्धं प्रति तु द्वैतभासुरं भुवनान्वितम्
For the awakened, this is only Brahman—peaceful and unchanging; but for the unawakened, it appears as a dualistic, shining world filled with realms.
यथेदं भासुरं भाति जगद् अण्डकजृम्भितम् । तथा कोटिसहस्राणि भान्त्य् अन्यान्य् अप्य् अणाव् अणौ
Just as this radiant world appears, expanding from the cosmic egg, so too countless millions of others shine forth, one within another, in each atom.