सर्वसङ्कल्पफलद सर्वलोकान्तरस्थित । यद् उदारतमं वेत्सि तद् एवादिश देव मे
O giver of all desires, who abides in all worlds, command me for that which you know to be most noble, O lord, and I shall grant it.
सर्वसम्भ्रमसंशान्त्यै परमाय फलाय च । ब्रह्मविश्रान्तिपर्यन्तो विवेको ऽस्तु तवानघ
May discernment, culminating in repose in Brahman, be yours, O sinless one, for the complete pacification of all agitation and for the highest fruit.
इत्य् उक्त्वा दितिपुत्रेन्द्रं विष्णुर् अन्तरधीयत । कृतघर्घरनिर्ह्रादस् तरङ्गस् तोयधेर् इव
Having spoken thus to the lord of Diti's sons, Viṣṇu vanished, making a deep, resonant sound like the waves of the ocean.
विष्णाव् अन्तर्हिते देवे पूजायाः कुसुमाञ्जलिम् । पाश्चात्यं दानवस् त्यक्त्वा मणिरत्नपरिष्कृतम्
When the god Viṣṇu had disappeared, the Dānava set aside the jeweled and ornamented western offering of flowers for worship.
पद्मासनस्थो ऽथ मृदाव् उपविश्य वरासने । स्तोत्रपाठविधाव् अत्र चिन्तयाम् आस चिन्तया
Then, seated in the lotus posture, he sat down gently on an excellent seat and, in the manner of reciting hymns, began to reflect deeply.
विचारवान् एव भवान् भवत्व् इति भवारिणा । देवेनोक्तो ऽस्मि तेनान्तः करोम्य् आशु विचारणाम्
The destroyer of existence has told me, 'Let you be one endowed with inquiry,' so I will promptly engage in inner reflection.
किम् अहं नाम तावत् स्यां यो ऽस्मिन् भुवनडम्बरे । वच्मि गच्छामि तिष्ठामि प्रयते चाहरामि च
Who, indeed, am I in this vast expanse of the world, who says, goes, stands, strives, and eats?
जगत् तावद् इदं नाहं सवृक्षवनपर्वतम् । यद् बाह्यं जडम् अत्यन्तं तत् स्यां कथम् अहं किल
This world, with its trees, forests, and mountains, is not myself; whatever is external and utterly insentient—how could I possibly be that?
असन्न् अभ्युत्थितो मूकः पवनैस् स्फुरति क्षणम् । कालेनाल्पेन विलयी देहो नाहम् अचेतनः
The body, insentient, arises, is mute, stirs for a moment by the wind, and quickly perishes with time—I am not that insentient thing.
जडया कर्णशष्कुल्या कल्प्यमानः क्षणस्थया । शून्याकृतिश् शून्यभवश् शब्दो नाहम् अचेतनः
I am not the inert sound, which is fashioned by the momentary, lifeless membrane of the ear, which is void in form and arises from emptiness.
त्वचा क्षणविनाशिन्या प्राप्यम् अप्राप्यम् अन्यथा । चित्प्रसादोपलब्धात्म स्पर्शनं नास्म्य् अचेतनम्
I am not touch, which is apprehended or not by the skin that perishes in an instant; I am the self, known through the clarity of consciousness, not insentient.
लब्धात्मा जिह्वया तुच्छो लोलया लोलसत्तया । स्वल्पस्पन्दो द्रव्यनिष्ठो रसो नाहम् अचेतनः
I am not taste, which is trivial, dependent on substance, and obtained by the restless, flickering tongue; I am not insentient.
दृश्यदर्शनयोर् लीनं क्षयि क्षणविनाशिनोः । केवले द्रष्टरि क्षीणं रूपं नाहम् अचेतनम्
I am not form, which is dissolved in the fleeting seer and seen, and which perishes in a moment; in the pure witness, form is extinguished—I am not insentient.
नासयात्यन्तजडया क्षयिण्या परिकल्पितः । पेलवो ऽनियताधारो गन्धो नाहम् अचेतनः
I am not smell, which is imagined by the utterly inert and perishable nose, which is feeble and has no fixed support—I am not insentient.
निर्ममो ऽमननश् शान्तो गतपञ्चेन्द्रियभ्रमः । शुद्धश् चेतन एवाहं कलाकलनवर्जितः
I am without possessiveness, without thought, at peace, free from the confusion of the five senses; I am pure consciousness alone, devoid of all divisions and distinctions.
चेत्यवर्जितचिन्मात्रम् अहम् एषो ऽवभासकः । सबाह्याभ्यन्तरव्यापी निष्कलामलसन्मयः
I am pure consciousness alone, the illuminator, free from objects of cognition, pervading both within and without, indivisible, stainless, and composed of pure being.
आ इदानीं स्मृतं सत्यम् एतत् तद् अखिलं मया । निर्विकल्पचिदाभास एष आत्मास्मि सर्वगः
Up to now, I have truly remembered all this: I am this self, the appearance of undivided consciousness, all-pervading.
अनेन चेतनेनेमे सर्वे घटपटादयः । सूर्यान्ता अवभासन्ते दीपेनोत्तमतेजसा
By this consciousness, all these—pots, cloths, and so on, up to the sun—shine forth, just as things are illuminated by a lamp of supreme brilliance.
अनेनैतास् स्फुरन्तीह विचित्रेन्द्रियवृत्तयः । तेजसान्तः प्रकाशेन यथाग्निकणपङ्क्तयः
By this, here, the various activities of the wondrous senses arise, through the inner radiance, just as rows of sparks appear from fire.
अनेनैतास् स्फुरन्त्य् अन्तर् मनोमननशक्तयः । सर्वगेन निदाघेन यथा मरुमरीचयः
By this, within, the powers of mind and thought arise, just as mirages appear in the desert under the all-pervading summer sun.
अनेनैतत् पदार्थानां वस्तुत्वं प्रतिपाद्यते । शुक्लादिगुणवत्त्वं स्वं प्रदीपेनेव वाससाम्
By this, the reality of objects is established—their qualities, such as whiteness and so on, are revealed by one's own light, just as the colors of cloth are shown by a lamp.
असाव् एव हि भूतानां सर्वेषाम् एव जाग्रताम् । सर्वानुभविता भूमाव् आत्मा मकुरवत् स्थितः
This very self, indeed, is the experiencer of all beings who are awake, standing in the world like a mirror.
अस्य तस्याविकल्पस्य चिद्दीपस्य प्रसादतः । उष्णो ऽर्कश् शिशिरश् चन्द्रो घनो ऽद्रिर् विद्रुतं पयः
By the clarity of this undivided lamp of consciousness, the sun is hot, the moon is cool, the cloud is dense, the mountain is solid, and water is fluid.
सातत्येनानुभूतानां पदार्थानाम् अनेन तत् । पदार्थत्वम् उदेत्य् उच्चैः प्रतापेनेव तप्तता
Through the constant experience of objects by this, their objecthood arises distinctly, just as heat arises intensely from fire.
ब्रह्मविष्ण्विन्द्ररुद्राणां कारणानां जगत्स्थितौ । एतत् कारणम् आद्यं तत् कारणं नास्य विद्यते
For Brahma, Vishnu, Indra, Rudra—the causes of the world's existence—this is the primary cause; it itself has no cause.
अकारणाद् अकरणात् सर्वकारणकारणात् । एतस्माज् जगद् उत्पन्नम् इदं शैत्यं हिमाद् इव
From that which is without cause, without action, and the cause of all causes, this world has arisen, just as coldness comes from snow.
चिच्चेत्यद्रष्टृदृश्यादिनामभिर् वर्जितात्मने । सते सकृद्विभाताय मह्यम् अस्मै नमो नमः
Homage again and again to that reality, which is free from names such as 'consciousness,' 'object,' 'seer,' and 'seen,' and which appears once as existence to me.
एतस्मिन् सर्वभूतानि निर्विकल्पचिदात्मनि । गुणभूतानि भूतेशे तिष्ठन्ति च विशन्ति च
In this changeless consciousness, which is the Self, all beings, along with their qualities, stand and merge, O Lord of beings.
यत् किलानेन कलितं चेतनेनान्तर् आत्मना । तत् तद् भवति सर्वत्र नेतरत् सद् अपि स्थितम्
Whatever is conceived by this inner consciousness, that alone becomes manifest everywhere; the rest, though existent, does not appear.
यच् चिता कलितं किञ्चित् तद् आप्नोति निजं पदम् । यच् चिता कलितं नेह तत् सद् अप्य् अस्तम् आगतम्
Whatever is touched by consciousness attains its own state; whatever is not touched by consciousness, though existent, passes away here.