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.
कल्पावसानजरढं कालकोकिलरूपया । पातितं शान्तम् आयातं क्वाप्य् अन्तर्धानम् आगतम्
At the end of the aeon, aged and worn, cast down by the form of Time as a cuckoo, it became peaceful, arrived somewhere, and entered into disappearance.
तत्राभूद् अमराधीशश् शक्रस् त्रिभुवनेश्वरः । क्षौद्रकुम्भनिषण्णानां क्षुद्राणाम् इव नायकः
There was the lord of immortals, Śakra, ruler of the three worlds, like the leader of petty ones seated around a pot of honey.
गुरूपदेशस्वाभ्यासात् स क्षीणावरणो ऽभवत् । महात्मा भावितात्मान्तḫ पूर्वापरविदां वरः
Through the practice of the teacher’s instruction, he became free of obstacles; a great soul, inwardly purified, foremost among those who know past and future.
नारायणादिषु ततẖ कदाचिद् वीर्यशालिषु । क्वचिद् एव निलीनेषु सत्स्व् एकस् स सुराधिपः
Among Narayana and others, sometimes among those endowed with strength, sometimes among those withdrawn, that one alone was the lord of the gods.
शस्त्रज्वालानलोद्गारैर् अयुध्यत महासुरैः । विजितस् तैर् महावीरैर् अतो व्यद्रवद् आद्रुतम्
He fought with the great demons, with eruptions of flame and weapons; conquered by those mighty heroes, he fled swiftly.
दिशो दश स वेगेन दुद्रावाभिद्रुतो ऽरिभिः । न विश्रमास्पदं प्राप परलोक इवाधमः
He ran with speed in all ten directions, pursued by enemies; he found no place to rest, like a lowly one in the other world.
उद्भ्रान्तवृत्तिष्व् अरिषु मनाक् छिद्रम् अवाप्य सः । प्रशमं कार्यसङ्कल्पं नीत्वा स्वं स्वान्तर् एव हि
When the enemies were in a disturbed state, he found a slight opening; bringing his intention to peace, he withdrew into his own inner self.
कम् अप्य् अर्कांशुकोटिस्थं त्रसरेणुं विवेश सः । संविद्रूपतया पद्मकोशं स मधुपो यथा
He entered a speck of dust situated in a ray of the sun, in the form of consciousness, just as a bee enters the lotus bud.
स तत्राशु विशश्राम चिराद् आश्वासम् आययौ । अथ विस्मृतसङ्ग्रामो निर्वृतिं समुपागमत्
There he quickly rested, finding relief after a long time; then, having forgotten the battle, he attained contentment.
कल्पितं सद्म तत्राथ स क्षणाद् अनुभूतवान् । तस्मिन् सद्मनि पद्माभे रेमे स्व इव विष्टपे
Thereupon, he immediately experienced a palace conjured up by imagination; in that palace, radiant like a lotus, he enjoyed himself as if in his own heavenly realm.