चिच् चिनोति चितं चेत्यं तेनेदं स्थितम् आत्मनि । ज्ञे ऽज्ञे त्व् अन्यत्वम् आयातम् अन्यद् अस्तीति कल्पनात्
Consciousness apprehends the conscious and the object of consciousness, and thus this world abides in the Self; through notions of knowing and not knowing, the idea of difference arises, and one imagines something exists.
अज्ञेष्व् असत्स्वभावोग्रसंसारगणरूपिणी । ज्ञेषु प्रकाशरूपैव सकलैकात्मिका सती
In the ignorant, she appears as the multitude of the world, fierce by nature and unreal; in the wise, she is of the nature of light, truly one with all, and the essence of everything.
अनुभूतिवशान् नित्यम् अर्कादीनां प्रकाशिनी । स्वादनी सर्वभावानां भावनी भवभाविनाम्
Always, according to experience, she illumines the sun and others; she is the taste of all beings, the imagination of those who imagine existence.
नास्तम् एति न चोदेति नोत्तिष्ठति न तिष्ठति । न च याति न चायाति न चेह न च नेह चित्
She neither sets nor rises, neither stands up nor remains; she neither goes nor comes, nor is she here, nor not here—consciousness.
सैषा चिद् अमलाकारा स्वयम् आत्मनि संस्थिता । राघवेत्थं प्रपञ्चेन जगन्नाम्ना विजृम्भते
This pure-formed consciousness, established in itself, O Raghava, unfolds in manifold ways under the name 'world.'
तेजःपुञ्जैर् यथा तेजः पयःपूरैर् यथा पयः । परिस्फुरति सस्पन्दैस् तथा चित् सर्गसम्भ्रमैः
Just as light shines through masses of light, and water through bodies of water, so too does consciousness vibrate through the manifold commotions of creation.
तत्स्वभावेन चिन्नाम्ना सर्वगेनोदितात्मना । प्रकाशेनाप्रकाशेन निरंशेनांशधारिणा
By its own nature, called consciousness, all-pervading, self-arising, it manifests as both light and non-light, as indivisible and as bearing divisions.
स्वयं स्ववलनायोगाद् अनन्तं पदम् उज्झता । अयं सो ऽस्मीति भावेन गच्छताज्ञपदं शनैः
By the power of self-reflection, abandoning the endless state, it gradually attains the state of ignorance, with the notion 'I am this.'
नानातायां प्ररूढायाम् अस्यां संसृतिपूर्वकम् । भावाभावग्रहोत्सर्गपदे स्थितिम् उपागते
When diversity has grown, following the course of transmigration, it reaches the state where grasping and releasing of being and non-being come to rest.
पुर्यष्टकं स्पन्दशतैः करोति न करोति च । उत्सेधम् एति भूकोशकोटरस्थो ऽङ्कुरोत्करः
The subtle body, with its hundreds of vibrations, both acts and does not act; the mass of sprouts, dwelling in the hollow of the earth, rises up.
व्योम सौषिर्यम् आदत्ते सर्वमूर्त्यविरोधि यत् । स्पन्दैकधर्मवान् वातो रसरूपि यथा जलम्
Space, whose nature is emptiness, accepts all forms without opposition; wind, whose only property is movement, and water, whose nature is taste, are similar.
दृढोर्वी प्रकटं तेजस् स्थितिमन्ति जगन्ति च । प्रतिबन्धाभ्यनुज्ञासु कालः कलनया स्थितः
The solid earth, the manifest fire, and the worlds that possess stability—all these persist by the allowance and restraint of time, which abides through calculation.
पुष्पं लतान्तम् आयाति शनैस् सञ्चितकेसरम् । मृत्कोटररसोल्लासस् तृणताम् एति भूतले
A flower slowly reaches the end of the vine, gathering its pollen; the delight of moisture in the hollow of clay becomes grass upon the earth.
मूलस्थाः फलम् आयान्ति पेलवा रसलेशकाः । सन्निवेशं व्रजन्त्य् एता रेखाः पल्लवपालिषु
Those subtle traces that remain at the root reach the fruit, though they are faint and mere drops of sap; these lines take form in the rows of tender leaves.
रचनाम् अनुगृह्णन्ति शक्रबाणासने ऽणवः । योगो भवत्य् अविरतं संस्थानेन नवो नवः
Atoms, supported by the structure of Indra’s bow and arrows, sustain the formation; union (yoga) constantly arises, ever new in its arrangement.
वसन्तम् उपतिष्ठन्ते पुष्पपल्लवराशयः । निदाघविधिम् आयान्ति दावदाहविभूतयः
Hosts of flowers and buds attend upon the spring; the powers of wildfire approach the order of summer.
प्रावृट्समयम् ईहन्ते नीला जलदराजयः । शरदं चानुधावन्ति समग्राः फलराशयः
The blue hosts of clouds strive for the season of rains; all the masses of fruit pursue the time of autumn.
हिमन्तौ हिमहासिन्यो भवन्ति ककुभो दश । नयन्त्य् उपलताम् अम्बु शिशिरे शीतलानिलाः
In winter, the ten directions are covered with snow; cool winds carry water to the stones during the cold season.
न जहाति स्वमर्यादां कालो युगमयीम् इमाम् । तरङ्गिणीतरङ्गौघलीलया यान्ति सृष्टयः
Time does not abandon its own order, which is woven with the ages; creations proceed with the play of waves upon waves.
नियतिस् स्थितिम् आयाति स्थैर्यचातुर्यकारिणी । तिष्ठत्य् आप्रलयं धीरा धरा धरणधर्मिणी
Destiny attains its own stability, acting with firmness and skill; the steadfast earth, possessing the nature of support, remains until dissolution.
चतुर्दशविधानीह भूतानि भुवनान्तरे । नानाचारविहाराणि नानाविरचनानि च
Here, in the worlds beyond, the fourteen kinds of beings exist; they engage in various activities and amusements, and display diverse forms.
पुनः पुनर् विलीयन्ते जायन्ते च पुनः पुनः । धारापरम्परापातवति वारीव बुद्बुदाः
Again and again they dissolve, and again and again they are born; like bubbles in a stream falling one after another.
आयाति याति परितिष्ठति रारटीति स्वार्थान् उपार्जयति धावति जन्मराशौ । उन्मत्तवद् विहितभावनम् आहितेहा मुग्धा कृतान्तविवशा जनता वराकी
They come, they go, they remain, they roar, they pursue their own interests, they run in the mass of births; like madmen, with imposed notions and efforts, the helpless people are driven by fate.
इत्थं स्थिरचलाकारास् संसारावलयो ऽभितः । स्वभावाद् ब्रह्मणस् सर्वाः पुनर् आयान्ति यान्ति च
Thus, the cycles of existence, with stable and unstable forms, revolve everywhere; all return and depart from the nature of Brahman.
स्वतस् सर्वम् इदं जातम् अन्योऽन्यं हेतुतां गतम् । अन्योऽन्यम् अपि नश्यच् च स्वत एव विलीयते
All this is born from itself, each thing becoming the cause of another; each also perishes by another, yet dissolves by its own nature.
स्वतस् स्तम्भनिभस् स्पन्दो यथागाधजलोदरे । तथैवेदम् असत् सच् च चिद् एव परिदृश्यते
Just as the movement within deep water appears to be still by itself, so too this unreal and real is perceived as pure consciousness alone.
व्योमन्य् एव निराभासे निदाघात् सरितो यथा । लक्ष्यन्ते तद्वद् एवेमाश् चित्तत्त्वे सृष्टिदृष्टयः
Just as rivers are seen in the sky during the heat of summer, though the sky itself is without form, so likewise the visions of creation are observed in the essence of mind.
यथा मदवशाद् आत्मा स्वो ऽन्यवत् प्रतिभासते । तथैव चित्त्वाच् चिद्धातुस् स एवास इव स्थितः
Just as, under the influence of intoxication, one's own self appears as another, so too, from the mind, the essence of consciousness seems to exist as if it were something else.
न चेदं सद् असन् नेदं तत्स्थातत्स्थतया चितिः । नातिरिक्तातिरिक्ता च कटकादिषु हेमता
This is neither real nor unreal; it is consciousness alone, remaining as it is, neither more nor less—just as gold is present in ornaments like bangles and so on.
येन शब्दं रसं रूपं गन्धं जानासि राघव । सो ऽयम् आत्मा परं ब्रह्म सर्वम् आपूर्य संस्थितः
By which you know sound, taste, form, and scent, O Rāghava, that is the Self, the supreme Brahman, pervading and established in all.