ततो ऽस्मिन् विचरन् सर्गे शक्रान्ते शक्रतां गतः । चकार जगतां राज्यं वृत्तान्तशतशोभितम्
Then, moving about in this creation, at the end of Indra’s reign, he attained the station of Indra and ruled over the worlds, adorned by hundreds of events.
विद्याधरकुलाधीश इहाद्यैव स देवराट् । तस्येन्द्रस्य कुलोत्पन्न इति विद्धि यथास्थितम्
Today, here, that king of the gods is the lord of the Vidyadhara clan; know that he was born in the lineage of that Indra, just as it is.
ततो हृदयबीजस्थप्राङ्मुखाभ्यासयोगतः । बिसजालविलासादिवृत्तान्तम् अनुभूतवान्
Then, through the practice of turning the mind toward the seed at the heart, he experienced events like the play of lotus fibers.
यथैष शक्रẖ कथितस् त्रसरेणूदरास्पदः । बिसवालास्पदश् चैतत्कुलजẖ कान्तिमान् अथ
Just as this Indra, who was described, had his abode within a speck of dust, so too this radiant one, born in that lineage, had his abode in a lotus fiber.
तथा शतसहस्राणि तत्रतश् चान्यतश् च खे । तादृशव्यवहाराणि समतीतानि सन्ति च
In the same way, hundreds of thousands of such activities have taken place and still exist here and elsewhere in the sky.
वहतीयम् अविच्छिन्ना चिरायैवं तरङ्गिणी । तात दृश्यसरित् प्रौढा मूढा रूढेव तत्पदे
This mighty river of appearances, my dear, flows on unbroken for a long time, like a powerful, deluded stream established in that state.
इति मायेयम् आदीर्घा प्रसृतोपशमोन्मुखी । सत्यावलोकमात्रातिविलयैकविलासिनी
Thus, this long expanse of illusion spreads forth, inclined toward cessation, and delights in dissolving at the mere sight of truth.
यतẖ कुतश्चिन् मायेयं यत्र क्वचन वानघ । यथा कथञ्चित् सम्पन्नमात्रैव परिदृश्यते
O sinless one, this illusion, arising from somewhere or other and appearing in various ways, is seen only as long as it has just come into being.
अहम्भावचमत्कारमात्राद् वृष्टिर् इवाम्बुदात् । जायते मिहिकेवाशु प्रेक्षामात्रविनाशिनी
The sense of 'I' arises merely from the marvel of self-awareness, like rain from a cloud, and, like dew, it swiftly vanishes at the mere glance of discernment.
मैनां पताभिमतदर्शन पश्य दृश्यमुक्तं स्वभावम् अवभासनमात्रतत्त्वम् । सर्वार्थशून्यम् अत एव च शून्यरूपम् एकं खमात्रम् इव मात्र विकल्पम् एहि
O Mind, behold your desired vision: see the nature of what is seen, which is nothing but mere appearance, empty of all substance, and thus of an empty form—one, like pure space, consisting only of conceptualization.
यत्राहन्त्वं जगत् तत्र पूर्वम् आगत्य तिष्ठति । पराण्वन्तर् अपीन्द्रस्य त्रसरेणूदरे यथा
Wherever the sense of 'I' exists, there the world first appears and stands, just as the subtle presence of Indra pervades even the smallest particle of dust.
भ्रमस्य जागतस्यास्य जातस्याकाशवर्णवत् । अहम्भावो ऽभिमन्त्रात्मा मूलम् आद्यम् उदाहृतम्
In this world of illusion, which has arisen like the color of space, the sense of 'I', whose essence is identification, is declared to be the root and the first cause.
वासनारससंसिक्ताद् अहम्बीजकणाद् अयम् । ब्रह्माद्रौ व्योमविपिने जायते त्रिजगद्द्रुमः
From the seed of 'I', moistened by the sap of latent tendencies, the tree of the three worlds grows in the forest of space, from Brahma down to the mountains.
तारकापुष्पनिकरो विनीलाचलपल्लवः । सरित्सारसिरापूरो वासनासारसत्फलः
Its stars are clusters of flowers, its blue mountains are tender shoots, its rivers and lakes are its fullness, and its fruit is the essence of latent impressions.
अहन्त्वसलिलस्येदं जगत् स्पन्द उदाहृतः । चिच्चमत्करणे स्वादु वासनाविसरद्रसः
The vibration of this world is said to be the ripple of the water of 'I'; in the delight of consciousness, the flavor of latent tendencies spreads forth.
तारकाशीकरासारो नभोऽनन्तनिखातवान् । भावाभावमहावर्तो नानागिरितरङ्गकः
The essence of starlight is its dew, deeply embedded in infinite space; the great whirlpool of being and non-being has waves of many mountains.
त्रिलोकीविलिखल्लेखो विलोलालोकफेनिलः । ब्रह्माण्डबुद्बुदोद्भेदẖ कवाटापीडपीवरः
The three worlds are but a fleeting trace, like the wavering foam seen by the eye; the universe is a swelling bubble, its door pressed shut.
भूपीठदृढदिण्डीरपिण्डश् चिद्घनमण्डवान् । चित्राजवञ्जवीभावमज्जनोन्मज्जनात्मकः
The earth is a solid drum, the body a dense mass of consciousness; it rises and falls in strange, swift forms, ever submerging and emerging.
जरामरणमोहादिवीचीचयचमत्कृतिः । उत्पन्नध्वंसदेहादिबिन्दुवृन्दैकमन्दिरः
The marvel of waves such as old age, death, and delusion; the body and its destruction arise and pass away, all centered in a single point.
अहन्त्वपवनस्पन्दो जगद् इत्य् अवगम्यताम् । अहन्त्वचन्द्रसौगन्ध्यं जगद् इत्य् एव बुध्यताम्
Let it be understood: the vibration of the wind called 'I-ness' is what is known as the world; just as the fragrance of the moon is 'I-ness,' so too is the world recognized.
नाहन्त्वजगती भिन्ने पवनस्पन्दवत् सदा । पयो द्रवत्वम् इव च वह्निर् औष्ण्यम् इवापि च
There is no separation between 'I-ness' and the world; they are always together, like liquidity in water or heat in fire.
जगद् अस्त्य् अहमर्थे ऽन्तर् अहम् अस्ति जगद्धृदि । अन्योऽन्यभाविनी ह्य् एते आधाराधेयवत् स्थिते
The world exists for the sake of 'I,' and 'I' exists in the heart of the world; these two always abide together, like support and what is supported.
जगद्बीजम् अहन्त्वं यो मार्ष्टि बोधाद् अवेदनात् । अलं चित्रं जलेनेव तेन धौतं जगन्मलम्
He who wipes away the seed of the world, 'I-ness,' through knowledge and non-knowledge, cleanses the impurity of the world, just as water washes away stains.
अहन्त्वं नाम तत् किञ्चिद् विद्याधर न विद्यते । अकारणम् अवस्तुत्वाच् छशशृङ्गम् इवोदितम्
'I-ness,' O Vidyadhara, is nothing at all; it is causeless, unreal, and spoken of like the horns of a hare.
ब्रह्मण्य् अतितते ऽनन्ते सकलोल्लेखवर्जिते । अहन्त्वं कारणाभावान् न कदाचन सन्मयम्
In Brahman, which is beyond time, infinite, and free from all distinctions, there is never any sense of 'I' because there is no cause for it to arise.
अवस्तुन्य् ओतुशृङ्गादौ न सम्भवति कारणम् । अतो ऽहन्त्वादि नास्त्य् एव वन्ध्यासुत इव क्वचित्
Just as a cause cannot exist in a horn of a hare, so the sense of 'I' and similar notions do not exist anywhere, like the son of a barren woman.
तदभावाज् जगन् नास्ति चित्त्वं जगदभावतः । शिष्टं निर्वाणम् एवातश् शान्तम् आस्स्व यथासुखम्
Because of their absence, the world does not exist; and since the world is absent, the mind does not exist. What remains is only nirvana; therefore, rest in peace as you wish.
अभावाद् उपपत्तिस्थाद् एवं जगदहन्त्वयोः । रूपालोकमनस्काराश् शान्तास् तव भवेतरत्
From the absence of the world and the sense of 'I', forms, perceptions, and mental constructions are pacified for you, having lost their essence.
यन् नास्ति तत् तु नास्त्य् एव शेषं शान्तम् असि ध्रुवम् । सम्प्रबुद्धो ऽसि मा भूयो निर्मूलां भ्रान्तिम् आहर
What does not exist, truly does not exist; what remains is peace, and you are certainly that. You are awakened—do not again entertain rootless delusion.
व्यपगतकलनाकलङ्कशुद्धश् शिवम् असि शान्तम् असीश्वरो ऽसि नित्यम् । खम् इव भवसि सर्वतोपमानं जगद् अपि वा परमाणुरूपम् एव
You are pure, free from all divisions and blemishes, peaceful, auspicious, and eternally sovereign. Like space, you are the measure of all; and even the world is, in truth, only of the nature of the smallest particle.