स्पन्दात्मनि विकल्पांशे प्रतिभासत्यरूपिणि । संवित् प्रसरति भ्रान्तौ तैलबिन्दुर् इवाम्भसि
In the vibrating self, in the portion of imagination, which is of the nature of mere appearance, consciousness spreads forth in delusion, like a drop of oil on water.
हृल्लेखाजालविसरैस् सर्गावर्तविवर्तनैः । विसरत्स्नेहसम्मिश्रजडानुशयचर्वणैः
By the spreading networks of heart-impressions, by the whirlings of the eddies of creation, by the chewing over of inert tendencies mixed with flowing attachment—
अहमित्यादिविद्रूपे विकल्पेनोन्मुखी सती । न पराद् व्यतिरिक्तैषा जलत्वाद् इव तोयता
Being inclined toward imagination, in the form of 'I am this' and so on, it is not different from the Supreme, just as the state of water is not different from water itself.
विदा नित्यस् स्व आत्मैव सर्ग इत्य् अभिधीयते । भूत्वाहम् इति तेनान्यो न सर्गो ऽस्ति न सर्गकः
Indeed, the eternal Self alone is said to be creation; having become 'I am,' there is no other creation nor creator.
स्पन्दात्मतायां शान्तायां यथा स्पन्दं जलद्रवः । न वेत्ति जगदाभासं चितḫ प्रसरणं तथा
When the vibration-nature is at peace, just as the fluidity of water does not know the appearance of waves, so too consciousness, when expanded, does not know the appearance of the world.
आवर्तत्वे तरङ्गत्वं न यथा वेत्त्य् अपां द्रवः । तथा चिद् आत्मव्योमत्वे न व्योमत्वादि वेत्ति हि
Just as, in the state of being a whirlpool, the fluidity of water does not know the state of being a wave, so too, when consciousness is established as the space-like Self, it does not know space-ness and the like.
देशकालादिनिर्माणपूर्वकं वेदनं विदः । सर्गात्मकत्वात् तेनाम्बु द्रवसाम्यं न दूरगम्
Perception arises first through the creation of space, time, and so forth; since it is of the nature of creation, the liquidity of water is not far removed from it.
मनोऽहम्भावबुद्ध्यादि यत् किञ्चिन् नाम वेदनम् । अविद्यां विद्धि यत्नेन पौरुषेणाशु नश्यति
Whatever is known as perception—whether mind, ego-sense, intellect, or anything else—know it to be ignorance; with effort and human endeavor, it is quickly destroyed.
अर्धं मिथस् सङ्कथया भागश् शास्त्रविचारणैः । आत्मप्रयत्नतश् शिष्टम् अविद्याया निवर्तते
Half of ignorance is dispelled by mutual discussion, a portion by reflection on scripture, and the remainder by one's own effort.
चतुर्भागात्मनि कृते इत्य् अविद्याक्षये क्रमात् । समकालं च यच् छिष्टं तद् अनामार्थसदसत्
When a fourth part remains in oneself, thus ignorance is gradually destroyed; and whatever remains at the same time is neither meaningful nor meaningless.
अर्धं मिथस्सङ्कथया भागश् शास्त्रविचारणैः । आत्मप्रयत्नतो भागẖ कथं तस्या निवर्तते
Half by mutual discussion, a portion by reflection on scripture, and a portion by one's own effort—how is that portion of ignorance removed?
समकालं क्रमाच् चेति मुनिनाथ किम् उच्यते । तद् अनामार्थसच् चेति तच् चासच् चेति किं वद
Whether it is simultaneously or gradually—O chief of sages, what is said? Is that remainder real or unreal? Tell me, what is it?
सुजनेन विरक्तेन संसारोत्तरणार्थिना । सह वाध्यात्मविदुषा संसृतिं प्रविचारयेत्
One should examine the cycle of existence together with a virtuous, dispassionate person who seeks to cross over saṃsāra, and who is learned in the knowledge of the Self.
यतẖ कुतश्चिद् अन्विष्य सविरागम् अमत्सरम् । जनं सुजनम् आत्मज्ञं यत्नेनाराधयेद् बुधम्
One should diligently seek out, from wherever possible, a wise person who is virtuous, dispassionate, free from envy, and knower of the Self, and honor him.
सम्पन्ने सङ्गमे साधोर् अविद्यार्धं क्षयं गतम् । विद्धि वेद्यविदां श्रेष्ठ ज्येष्ठश्रेष्ठदशोदयात्
When the association with the virtuous is attained, half of ignorance is destroyed; know this, O best among the wise, as the arising of the supreme and most excellent state.
अर्धं सज्जनसम्पर्काद् अविद्याया विनश्यति । चतुर्भागस् तु शास्त्रोक्तैश् चतुर्भागस् स्वयत्नतः
Half of ignorance is destroyed by contact with good people; a quarter by what is taught in the scriptures, and a quarter by one's own effort.
एको ऽभिलाष उत्पन्नो भोगेभ्यश् च निवार्यते । तत् क्षयं यात्य् अविद्यायाश् चतुर्थो ऽंशस् स्वयत्नतः
When a single desire arises and is restrained from enjoyment, then a fourth part of ignorance is destroyed by one's own effort.
साधुसङ्गमशास्त्रार्थस्वयत्नैẖ क्षीयते मलम् । एकैकेनाथ सर्वैश् च समकालं क्रमाद् अपि
Impurity is diminished by association with the virtuous, understanding the meaning of the scriptures, and personal effort—whether by each separately, by all together, or in sequence.
यद् अविद्याक्षयैकात्म नकिञ्चित् किञ्चिद् एव वा । शिष्यते तत् परं प्राहुर् अनामार्थम् असच् च सत्
Whatever remains, whether nothing or something, when ignorance is wholly destroyed, is declared to be the supreme, without purpose, unreal yet real.
ब्रह्मेदं घनम् अजराद्य् अनन्तम् एकं सङ्कल्पस्फुरणम् अनाद्य् अनन्तम् एव । बुद्ध्वैवं व्यपगतमानमेयमोहो निर्वाणḫ परिविहरन् विशोकम् आस्स्व
This is Brahman: solid, ageless, endless, one, the flashing forth of pure will, beginningless and infinite. Knowing this, with pride, measurement, and delusion gone, dwell in peace, moving about in nirvana, free from sorrow.
जगत्प्रसरपूरस्य न देश उपयुज्यते । न कालो धारणे स्तम्भ आलोकस्याम्बरे यथा
For the manifestation and dissolution of the world, neither place nor time is required—just as for the support of light in the sky, neither is needed.
मनोमनननिर्माणमात्रम् एतज् जगत्त्रयम् । शान्तं तनु लघु स्वच्छं वातान्तस् सौरभाद् अपि
This threefold world is merely a creation of thought and imagination; it is peaceful, subtle, light, and clear—more so even than the fragrance carried by the wind.
चिच्चमत्कृतिमात्रस्य साधो जगदणोẖ किल । वातान्तस् सौरभं मेरुर् अन्यानुभवयोगतः
O noble one, this universe is indeed but a speck arising from the mere play of consciousness; just as the fragrance at the end of the wind, or Mount Meru, is experienced differently according to each one's perception.
यं प्रत्य् उदेति सर्गो ऽयं स एवेह हि चेतति । पदार्थस् सन्निवेशं स्वम् इह स्वप्नं पुमान् इव
For whomever this creation appears, it is that very one who perceives it here; just as a person, within a dream, experiences the arrangement of objects as his own.
अत्रैवोदाहरन्तीमम् इतिहासं पुरातनम् । यद् वृत्तं देवराजस्य त्रसरेणूदरे पुरा
Here they recount this ancient story, of what once happened to the king of the gods within a speck of dust long ago.
क्वचित् कदाचित् कस्मिंश्चित् किञ्चित् कल्पद्रुमे ऽभवत् । कस्याञ्चिद् युगशाखायां फलं जगदुडुम्बरम्
Once, somewhere, at some time, on a certain wish-fulfilling tree, there was a fruit—the fig of the universe—on a branch of an age.
ससुरासुरभूतौघमषकाहितघुङ्घुमम् । शैलमांसलपातालद्युभूम्युग्रकवाटकम्
It contained hosts of gods, demons, and beings, the buzzing of mosquitoes, mountains of flesh, the underworld, the fierce gates of heaven and earth.
चिच्चमत्कृतिचारूच्चैर् वासनारसपीवरम् । विविधानुभवामोदं चित्तास्वादमनोहरं
It was filled with the high charm of consciousness's play, rich with the flavor of tendencies, delightful with the fragrance of various experiences, captivating to the taste of the mind.
बृहद्ब्रह्मतरुप्रौढसत्ताव्रततिकोटिगम् । अहङ्कारमहावृन्तं समालोकसमुज्ज्वलम्
It reached the summit of existence, grown vast on the great tree of Brahman, with the mighty stalk of ego, shining brilliantly with the light of perception.
मोक्षद्वारविकासास्यं सरिदब्धिसिरावृतम् । मात्रापञ्चककोशस्थं तरत्तारकशीकरम्
Its mouth was the opening to liberation, surrounded by rivers, oceans, and channels; it was encased in the five sheaths of measure, adorned with the spray of stars and planets.