स्वतो यद् आत्मशैलादिज्ञतया जाड्यवेदनम् । तद् अहन्त्वादि भेदादि भुवनादीति संस्थितम्
Whatever dullness is experienced within by the knowledge of the self as a mountain and the like, that is established as the world, with distinctions such as 'I'-ness and difference.
स्वतो यद् आत्मतोयस्य चिद्द्रवत्वाद् विवर्तनम् । तद् आवर्ताद्य् अहन्तादि भेदाद्य् आकारितादि च
Whatever transformation is experienced within by the consciousness of the self as water, due to its fluidity, that appears as forms such as whirlpools, 'I'-ness, difference, and so on.
स्वतो य आत्मवृक्षस्य शाखादिस् तस्य वेदनम् । तद् अहन्तादि भेदादि भुवनादीव संस्फुटम्
Whatever awareness arises from the branches and so forth of the self as a tree, that is clearly manifested as the world, with distinctions such as 'I'-ness and difference.
यद् आत्मगगनस्यान्तश् चित्त्वाच् छून्यत्ववेदनम् । तद् अहन्तादि भेदादि भावनादीति भावितम्
The inner experience of emptiness, arising from the consciousness of the self as space, is conceived as the world, with distinctions such as 'I'-ness and difference.
यद् आत्मगगनस्यान्तश् चित्त्वात् सौषिर्यवेदनम् । तद् अहन्तादि चित्तादि शरीरादीव दीपितम्
The inner experience of hollowness, arising from the consciousness of the self as space, is made manifest as the body and so forth, with distinctions such as 'I'-ness, mind, and so on.
स्वतो यद् आत्मकुड्यस्य नैरन्तर्यं निरन्तरम् । तद् अहन्तादिभेदेन चित्त्वाद् बहिर् इव स्थितम्
That which, by its own nature, is the unbroken continuity of the wall of the self, appears, due to distinctions such as 'I'-ness, as if it exists outside, being of the nature of consciousness.
स्वतो यद् आत्मसत्ताया वित्त्वात् सत्त्वैकवेदनम् । तद् अहन्त्वादि भेदादि चेतनादीति वा स्थितम्
That which, by its own nature, is the awareness of the existence of the self alone, is regarded, due to distinctions such as 'I'-ness and others, as consciousness or as the sentient principle.
अन्तर् आत्मप्रकाशस्य स्वतो यद् अवभासनम् । तद् अहन्त्वादि वित्त्वादि जीव इत्य् एव वेत्त्य् असौ
That which, by its own nature, is the inner illumination of the light of the self, is known, due to distinctions such as 'I'-ness and awareness, as the individual soul.
अन्तर् अस्ति यद् आत्मेन्दोश् चिद्रूपं चिद्रसायनम् । स्वत आस्वाद्यते तेन तद् अहन्तादिनोदितम्
That which exists within as the moon of the self, the essence and elixir of consciousness, is enjoyed by itself, and is thus expressed as 'I'-ness and the like.
परमात्मगुडस्यान्तर् यच् चित्स्वादूदयात्मकम् । तद् एवास्वाद्यते तेन स्वतो ऽहन्तादिनान्तरे
That which, within the sweet core of the Supreme Self, arises as the taste of consciousness, is indeed enjoyed by itself as the inner sense of 'I'-ness and so forth.
परमात्ममणेश् चित्त्वाद् यद् अन्तः कचनं स्वयम् । चेतनात्म तद् एवान्तर् अहम् इत्यादि वेत्त्य् असौ
That which, as the radiance within the jewel of the Supreme Self, is by its own nature consciousness, is known inwardly by the sentient self as 'I' and so on.
न च किञ्चन वेत्त्य् अन्तर् वेद्यस्यासम्भवाद् इह । न चास्वादयति स्वादु स्वाद्यस्यासम्भवाद् अलम्
And nothing is known within, since there is no possibility of an object of knowledge here; nor is anything enjoyed as sweet, since there is no possibility of anything enjoyable at all.
न च किञ्चिच् चिनोत्य् अन्तश् चेत्यस्यासम्भवे सति । वेद्यते न च वा किञ्चिद् वेद्यस्यासम्भवाद् असौ
And nothing is perceived within, since there is no possibility of an object of perception; nor is anything experienced, since there is no possibility of anything to be experienced.
असदाभास एवात्मा अनन्तो भरिताकृतिः । स्थितस् सदैवैकघनो महाशैल इवात्मनि
The self is merely an appearance of the unreal, infinite, and filled with forms; it always remains as a single, solid mass, like a great mountain within itself.
अनया तु वचोभङ्ग्या मया वो रघुनन्दन । नाहन्तादिजगत्तादिभेदो ऽस्तीति निदर्शितम्
By this manner of speech, O delight of the Raghu lineage, I have shown you that there is no division such as 'I' and the world, or any distinction of origin.
न चित्तम् अस्ति नो चेत्ता न जगत्तादिविभ्रमः । दृषदीवाम्बरम् अतश् शान्तं शाम्यति केवलम्
There is neither mind nor thinker, nor any confusion of world and its origin; like space within a stone, thus all is peaceful and simply subsides.
यथावर्तादिताम् एति द्रवत्वाद् वारि वारिणि । तथाहन्तादिताम् एति ज्ञत्वाज् ज्ञप्तौ ज्ञ आत्मनि
Just as water in water attains fluidity due to its nature, so too, the sense of 'I' and its origin arises from knowledge in the knower, within the self.
यथा द्रवत्वं पयसि यथा स्पन्दस् सदागतौ । अहन्तादेशकालादि तथा ज्ञे ज्ञप्तिमात्रके
As fluidity exists in water and motion always in movement, so too, the notions of 'I', place, time, and so on exist in the knower, who is pure cognition.
ज्ञो ज्ञतायां हि यज् ज्ञानं जानाति ज्ञानबृंहया । ज्ञायते तद् अहन्तादि जीवाद्य् अप्य् अभिजीवनैः
The knower, in the state of knowing, perceives knowledge through the expansion of awareness; thus, the sense of 'I' and other distinctions, as well as the living being, are experienced through this process.
यथोदेति यदा ज्ञस्य ज्ञप्तिर् ज्ञानेन यादृशी । अनन्यैवान्यतां बुद्ध्वा सा तदा जृम्भते तथा
Whenever the knower's awareness arises through knowledge, recognizing its non-difference from otherness, it then expands in that way.
जीवस्य जीवितं ज्ञानं ज्ञतायां जीवजीवने । अणुर् अप्य् अस्ति नो भेदो विरूपत्वे ज्ञजीवयोः
The life of the living being is knowledge, in the knowing of the living being's existence; even the smallest atom has no difference or distortion between the knower and the living being.
यथा ज्ञजीवयोर् नास्ति भेदो राम तथैतयोः । भेदो ऽस्ति न ज्ञजगतोर् विद्धि शान्तम् अखण्डितम्
Just as there is no difference between the knower and life, O Rama, so too between these two; know that any distinction between the knower and the world is imagined—peaceful and indivisible is the truth.
सर्वं प्रशान्तम् अजम् एकम् अनादिमध्यम् आभासनं स्वदनमात्रम् अचेत्यचिह्नम् । सर्वं प्रशान्तम् अति शब्दमयी तु दृष्टिर् बोधार्थम् एव हि मुधैव तद् ॐ इतीदम्
All is tranquil, unborn, one, without beginning or middle, appearing only as a taste of itself, unmarked by thought or sign; all is peaceful, and perception, though full of sound, exists only for the sake of knowledge—otherwise, it is merely the utterance 'Om.'
अत्रैवोदाहरन्तीमम् इतिहासं पुरातनम् । किरातेशस्य सुरघोर् वृत्तान्तं विस्मयप्रदम्
Here they recount this ancient tale—a wondrous episode of the lord of the Kirātas and the fierce gods.
उत्तरस्या दिशो मेदः कर्पूरपटलं भुवः । सम्भृतं हसनं शार्वं शुक्लो वा चान्द्र आतपः
In the northern direction, the earth is covered with a sheet of camphor—whether it is the laughter of Shiva, the whiteness of the moon, or the radiance of moonlight.
हिमाद्रेश् शृङ्गम् अस्तीह कैलासो नाम पर्वतः । शैलजालस्य सन्मुक्ताकलापस्येव नायकः
Here stands a peak of the Himalayas, a mountain called Kailāsa, leader among the cluster of mountains, like a garland of pearls.
विष्णोः क्षीरोदक इव स्वर्गस् सुरपतेर् इव । अब्जजस्येव नाभ्यब्जं गृहं यश् शशिमौलिनः
It is like the ocean of milk for Vishnu, like heaven for the lord of the gods, like the lotus-navel for the lotus-born; it is the abode of the moon-crested one.
रुद्राक्षवृन्ददोलाभिस् साप्सरोभिर् विभाति यः । लोलरत्नशलाकाभिर् लहरीभिर् इवार्णवः
It shines with swings of rudrākṣa beads and with celestial nymphs, like the ocean with its waves of moving jewel-tipped reeds.
गणाङ्गनानाम् अनिशं मत्तानां चरणैर् हताः । अशोका इव राजन्ते यत्राशोका विकासिनः
There, the blossoming ashoka trees are ever struck by the feet of intoxicated attendants of Shiva, and they shine like flourishing ashoka trees.
सञ्चरच्छङ्करे दिक्षु भृगुष्व् इन्दुमणिद्रवैः । निवर्तन्ते प्रवर्तन्ते यत्राजस्रं च निर्झराः
In that region, the streams ceaselessly flow and recede in all directions, their waters shining with the radiance of moon-gems among the slopes and valleys.