मिथस् सम्पन्नयोर् द्रष्टृदृश्ययोर् एकसङ्क्षये । द्वयाभावे स्थितिं याते निर्वाणम् अवशिष्यते
When, through mutual dissolution, both the seer and the seen are resolved, and duality ceases, what remains is nirvana.
दृश्यस्य जगतस् तस्माद् अत्यन्तानुद्भवो यथा । ब्रह्म चेत्थं स्वभावस्थं बुध्यते वद मे तथा
Therefore, tell me how it is that the world, as the seen, never truly arises, and how Brahman abides in its own nature.
कयैतज् ज्ञायते युक्त्या कथम् एतत् प्रसिध्यति । एतस्मिंस् तु मुने सिद्धे न साध्यम् अवशिष्यते
By what means is this known through reasoning, and how does this become established? O sage, when this is realized, nothing else remains to be accomplished.
बहुकालम् इयं रूढा मिथ्याज्ञानविषूचिका । नूनं विचारमन्त्रेण निर्मूलम् उपशाम्यति
For a long time, this epidemic of false knowledge has taken root; surely, by the mantra of inquiry, it is completely uprooted and pacified.
न शक्यते झगित्य् एव समुच्छेदयितुं क्षणात् । समप्रयतने ह्य् अद्रौ समारोहावरोहणे
It cannot be instantly and completely cut off in a moment; just as with equal effort, one ascends and descends a mountain.
तस्माद् अभ्यासयोगेन युक्त्या न्यायोपपत्तिभिः । जगद्भ्रान्तिर् यथा शाम्येत् तथेदं कथ्यते शृणु
Therefore, by the discipline of practice, by reasoning, and by logical analysis, the delusion regarding the world is pacified; listen as I explain how this is so.
वदाम्य् आख्यायिकां राम याम् इमां बोधसिद्धये । तां चेच् छृणोषि तत् साधो मुक्त एवासि बुद्धिमान्
I will tell you a story, O Rāma, for the sake of awakening knowledge; if you listen to it, O noble one, you will indeed be liberated and wise.
अथोत्पत्तिप्रकरणं मयेदं तव कथ्यते । यः किलोत्पद्यते राम तेन मुक्तेन भूयते
Now, I shall explain to you the section on origination; whatever arises, O Rāma, is transcended by one who is liberated.
इयम् इत्थं जगद्भ्रान्तिर् भात्य् अजातैव खात्मिका । इत्य् उत्पत्तिप्रकरणे कथ्यते ऽस्मिन् मयाधुना
Thus, this world-delusion appears as if it has arisen, though its nature is truly unborn; this will now be explained by me in the section on origination.
यद् इदं दृश्यते किञ्चिज् जगत् स्थावरजङ्गमम् । सर्वं सर्वप्रकाराढ्यं ससुरासुरकिन्नरम्
Whatever is seen here—this world, whether moving or unmoving, all in every form, with gods, demons, and kinnaras—
तन् महाप्रलये प्राप्ते रुद्रादिपरिणामिनि । भवत्य् असद् अदृश्यं च क्वापि याति विनश्यति
When the great dissolution arrives, transforming through Rudra and others, it becomes non-existent and invisible, and disappears somewhere.
ततस् स्तिमितगम्भीरं न तेजो न तमस् ततम् । अनाख्यम् अनभिव्यक्तं सत् किञ्चिद् अवशिष्यते
Then, what remains is still and profound, neither light nor darkness pervades it; something exists, unnamable and unmanifest, that alone is left.
न शून्यं नापि चाकाशं न दृश्यं न च दर्शनम् । न च भूतपदार्थौघो यद् अनन्ततया स्थितम्
It is not emptiness, nor space, nor the seen, nor the seeing; nor is it the multitude of elements and objects, which abides in infinity.
किम् अप्य् अव्यपदेशात्म पूर्णात् पूर्णतराक्र्टि । न सन् नासन् न सदसन् नाभावो भवनं न च
It is something whose nature cannot be described, whose form is fuller than full; neither existence nor non-existence, neither both nor absence, nor is it a dwelling.
चिन्मात्रं चेत्यरहितम् अनन्तम् अजरं शिवम् । अनादिमध्यपर्यन्तं यद् अनाधि निरामयम्
It is pure consciousness, free from objects, infinite, ageless, auspicious; without beginning, middle, or end, without dependence, and free from affliction.
यस्मिञ् जगत् प्रस्फुरति दृष्टिमौक्तिकहंसवत् । यश् चेदं यश् च नैवेदं देवस् सदसदात्मकः
In which the world shines forth, like a pearl and a swan in vision; which is this, and yet not this, the divine, whose nature is both existence and non-existence.
अकर्णजिह्वो ऽनासात्वङ्नेत्रस् सर्वत्र सर्वदा । यश् शृणोत्य् आस्वादयति जिघ्रन् स्पृशति पश्यति
He has no ears, tongue, nose, skin, or eyes, yet everywhere and always, he hears, tastes, smells, touches, and sees.
स एव सदसद्रूपं येनालोकेन लक्ष्यते । सर्गचित्रम् अनाद्यन्तं खरूपं चाप्य् अरञ्जनम्
He alone, whose light reveals the forms of existence and non-existence, perceives the endless, beginningless creation, which is harsh and without coloring.
अर्धोन्मीलितदृग् भ्रूभूमध्यतारकवज् जगत् । व्योमात्मैव सदाभासं स्वरूपं यो ऽभिपश्यति
He who, with half-opened eyes, perceives his own true nature as the ever-shining Self, like the star in the middle of the brow, sees the world as a mere appearance.
यस्यान्यद् अस्ति न विभोः कारणं शशशृङ्गवत् । यस्येदं च जगत् कार्यं तरङ्गौघ इवाम्भसः
For whom there is no other cause of the all-pervading Lord, just as the horn of a hare does not exist; and for whom this world is merely an effect, like a mass of waves on water.
ज्वलतस् सर्वतो ऽजस्रं चित्तस्थालीषु तिष्ठतः । यस्य चिन्मात्रदीपस्य भासा भाति जगत्त्रयम्
For whom, as the lamp of pure consciousness burns ceaselessly in the vessel of the mind, the light of that alone illumines the three worlds.
यं विनार्कादयो ऽप्य् एते प्रकाशास् तिमिरोपमाः । सति यस्मिन् प्रवर्तन्ते त्रिजगन्मृगतृष्णिकाः
Without whom, even the sun and others, though shining, are like darkness; in whose presence alone the mirage of the three worlds appears.
सस्पन्दे समुदेतीव निस्स्पन्दे ऽन्तर्गतेव च । इयं यस्मिञ् जगल्लक्ष्मीर् अलात इव चक्रता
In whom the glory of the world seems to arise when there is movement, and to be hidden within when there is stillness, like the circle of fire created by a whirling torch.
जगन्निर्माणविलयविलासो व्यापको महान् । स्पन्दास्पन्दात्मको यस्य स्वभावो निर्मलो ऽक्षयः
He whose nature is the pure, imperishable, all-pervading great Self, whose play is the creation and dissolution of the world, and whose essence is both movement and stillness.
स्पन्दास्पन्दमयी यस्य पवनस्येव सर्वगा । सत्ता नाम्नैव भिन्नेव व्यवहारान् न वस्तुतः
He whose existence, like the wind, pervades all as both movement and stillness, and which, though spoken of as distinct only by name, is not truly different in reality.
सर्वदैव प्रबुद्धो यस् सुप्तो यस् सर्वदैव च । न सुप्तो न प्रबुद्धश् च यस् सर्वत्रैव सर्वदा
He who is always awake, who is always asleep, and who is neither asleep nor awake at any time or place.
यदस्पन्दश् शिवं शान्तं यत्स्पन्दस् त्रिजगत्स्थितिः । स्पन्दास्पन्दविलासात्मा य एको भरिताकृतिः
That which is motionless is auspicious and peaceful; that which moves is the existence of the three worlds. The one whose nature is the play of motion and stillness, who alone fills all forms.
आमोद इव पुष्पेषु न नश्यति विनाशिषु । प्रत्यक्षस्थो ऽप्य् अथाग्राह्यश् शौक्ल्यं शुक्लपटेष्व् इव
Just as fragrance in flowers does not perish even when the flowers fade, and as whiteness in white cloth is present yet cannot be grasped, so too is this.
मूकोपमो ऽपि यो वक्ता मन्ता यो ऽप्य् उपलोपमः । यो भोक्ता नित्यतृप्तो ऽपि कर्ता यश् चाप्य् अकिञ्चन
He is like a mute yet speaks; he is a thinker yet like a stone; he is an enjoyer yet always satisfied; he is a doer yet possesses nothing.
यो ऽनङ्गो ऽपि समस्ताङ्गस् सहस्रकरलोचनः । नकिञ्चित् संस्थितेनापि येन व्याप्तम् इदं जगत्
He is without limbs yet possesses all limbs, with a thousand hands and eyes; though established in nothing, by him this entire world is pervaded.