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.
यो लतागुल्मवृक्षौघवापीह्रदनदीनदैः । मृगपक्षिगणैर् भीतैर् ब्रह्माण्डवद् इहावृतः
There, like a cosmic egg, it is enclosed by dense growths of creepers, bushes, and trees, by ponds, lakes, and rivers, and by herds of frightened animals and birds.
तस्य हेमजटा नाम किरातास् संस्थितास् तले । पिपीलका वरतरोर् मूलकोशगता इव
At the base of that splendid tree, a people called the Hemajatas, like ants dwelling at the roots of a great tree, have settled.
कैलासपादारण्यान्यां जटालायां सुगुल्मकैः । वसन्ति यौकवत् क्षुद्रास् ते तन्निकटजीविनः
In the forested foothills of Kailasa, thick with undergrowth, those humble dwellers live nearby, like insects in a matted thicket.
आसीत् तेषाम् उदारात्मा राजा परपुरञ्जयः । जयलक्ष्म्या भुज इव यः प्रजायाश् च दक्षिणः
Among them was a noble-souled king, conqueror of enemy cities, who was like the right arm of victory and the protector of his people.
सुरघुर् नाम बलवान् सुरघोरारिदर्पहा । मूर्तः पराक्रम इव मूर्तिमान् इव मारुतः
His name was Suraghura, powerful and destroyer of the pride of fierce enemies, manifesting valor itself, embodied like the wind.
जिनो वैराग्यविभवैर् धनैर् गुह्यकनायकः । शतक्रतुगुरुर् बोधैः काव्यैर् असुरदैशिकः
He, the chief of the Guhyakas, was a master of renunciation and wealth, a teacher to Indra by wisdom, and a guide to the demons by poetry.
स चक्रे राजकार्याणि निग्रहानुग्रहक्रमैः । यथाप्राप्तान्य् अखिन्नात्मा दिनानीव दिवाकरः
He performed the duties of a king, alternating discipline and favor as appropriate, tireless like the sun carrying out the days.
तज्जाभ्यां सुखदुःखाभ्याम् अथ तस्याभ्यभूयत । सुमतिर् वागुराबन्धैश् श्लिष्टैर् ग्रीवेव पक्षिणः
Then, through the happiness and sorrow born from that, his good sense became ensnared, as if by the tight knots of a snare around a bird’s neck.
किम् आर्तं पीडयाम्य् एनं तिलयन्त्रम् इवौजसा । सर्वेषाम् एव भूतानां ममेवार्तिः प्रजायते
Why do I torment this suffering one, as if crushing with the force of an oil-press? The pain of all beings arises only in me.
धनम् अस्मै प्रयच्छामि धनेनानन्दवाञ् जनः । भवत्य् अहम् इवाशेषस् तद् अलं मे विनिग्रहैः
I will give him wealth, for with wealth a person becomes joyful; let all become as I am—enough, then, of my restraining him.