घुणक्षुण्णाङ्गपूर्णेन्दुबिम्बोदरमनोहरा । कल्हारकुन्दमन्दारपुष्पश्रीकोशशोभिता
Its form was charming like a full moon disk, though marred by worm-eaten limbs, adorned with the splendor of kalhāra, jasmine, and coral-tree flowers.
समग्रभूतागम्यत्वं तत्र सङ्कल्प्य चेतसा । अगम्ये सर्वभूतानाम् अहम् आसं तदा ततः
With my mind, I conceived that this place was utterly inaccessible to all beings; and in that inaccessible place, I then abided.
बद्धपद्मासनश् शान्तमनाḫ परममौनवान् । संवत्सरशतान्तेन निर्णीयोत्थानम् आत्मनः
Seated in the bound lotus posture, my mind tranquil, observing supreme silence, after a hundred years I determined to arise.
निर्विकल्पसमाधिस्थो निद्रामुद्राम् इवागतः । समस् सोम्यो नभस्स्वच्छस् समुत्कीर्ण इवाम्बरात्
Established in non-conceptual samadhi, I entered a state like the seal of sleep, calm and gentle as the clear sky, as if sprung forth from the heavens.
शुद्धं यद् अनुसन्धत्ते चेतḫ पश्यति तत् क्षणात् । चिरेण वा शापवरव्यक्तिवद् विततं यदा
Whatever the mind purely contemplates, it perceives in an instant—or, after a long time, as when a curse or boon becomes manifest.
तदा वर्षशतेनात्र बोधबीजं धृताङ्कुरम् । आसीन् मे हृदयक्षेत्रे कालसेकविकासतः
Then, after a hundred years, the seed of awakening sprouted in the field of my heart, blossoming through the flow of time.
सम्प्रबुद्धो ऽभवन् मे ऽथ जीवो सम्बुद्धवेदनः । शिशिरक्षीणगात्रस्य मधाव् इव रसस् तरोः
Then I awoke, and my individual consciousness became aware—like the sap in a tree, which, after the cold has faded from its limbs, rises in the spring.
तच् छतं तत्र वर्षाणां निमेष इव मे गतम् । बह्व्यो ऽपि कालगतयो भवन्त्य् एकधियां मनाक्
A hundred years passed there for me like the blink of an eye; for those of unified mind, many spans of time pass as if they were nothing.
विकासम् आगतो बाह्यं ततो बुद्धीन्द्रियक्रमः । वासन्तḫ पुष्परूपेण द्रुमस्येव रसो मम
Then the external sequence of sense and intellect unfolded—just as in spring, the sap of a tree appears outwardly as blossoms.
मां प्राणपूरितम् उपागतसंविदंशम् अभ्यागतस् त्व् अहम् इति प्रसृतḫ पिशाचः । इच्छाङ्गनाविवलितो ऽथ कुतो ऽपि सद्म प्रोन्नामसन्नमनवायुर् इवाग्रवृक्षम्
I, filled with vital breath and touched by a fragment of awareness, was seized by the demon of 'I am'—who, like a gust of wind, suddenly rises from somewhere and shakes the tallest tree, swayed by the maiden of desire.
त्वाम् अप्य् उदितनिर्वाणम् अहङ्कारपिशाचकः । बाधते किम् इति ब्रूहि मुने मन्मोहशान्तये
Tell me, sage, for the calming of my mind's delusion: why does the demon of ego still trouble you, even though you have attained the rise of nirvana?
अहम्भावं विना देहस्थितिस् तज्ज्ञाज्ञयोर् इह । आधेयस्य निराधारा न संस्थेवोपपद्यते
Without the sense of 'I', the body's existence—whether in the wise or the ignorant—cannot be sustained; the supported cannot remain without a support.
अयं त्व् अत्र विशेषस् तं शृणु विश्रान्तचेतसः । श्रुतेन येनाहम्भावपिशाचश् शान्तिम् एति ते
But here is the distinction—listen with a tranquil mind: by hearing this, the demon of ego will find peace within you.
अहम्भावपिशाचो ऽयम् अज्ञानशिशुनामुना । अविद्यमान एवान्तẖ कल्पितस् तेन सूत्थितः
This demon of ego is conjured up within by the child of ignorance; though it does not truly exist, it is imagined and thus arises.
अज्ञानम् अपि नास्त्य् एव प्रेक्षितं यन् न लभ्यते । विचारिणा दीपवता स्वरूपं तमसो यथा
Ignorance does not exist where it is observed that nothing is attained; its nature is revealed by inquiry, like darkness by a lamp.
यथा यथा विलोक्यते तथा तथा विलीयते । इहाज्ञतापिशाचिका तथाविचारिता सती
The more it is examined, the more it dissolves; so too, this demon of ignorance vanishes when properly investigated.
विलसन्त्याम् अविद्यायाम् अज्ञतोदेति शाश्वती । बुद्धिमोहात्मिका यक्षी निर्देहैव यथा निशि
When ignorance is active, perpetual confusion arises; a yaksha of bewildered intellect, bodiless, appears in the night.
सति सर्गे त्व् अविद्यायास् सम्भवो नासति क्वचित् । सति द्वितीये शशिनि द्वितीयो विद्यते शशः
Ignorance arises only when creation exists, never when it does not; just as a second hare exists only when there is a second moon.
सर्गस् त्व् अयम् अजातत्वाद् अज्ञज्ञातो न विद्यते । न जातẖ कारणाभावात् पूर्वम् एव खवृक्षवत्
This creation, being unborn, is not known by the ignorant; it was never produced, for lack of cause, like a tree in the sky.
परमाकाशकोशान्तर् आदिसर्गे निरामये । पृथ्व्यादेर् उपलम्भस्य भवेत् किम् इव कारणम्
Within the supreme space, in the pure primordial creation, what could be the cause for the perception of earth and the rest?
बीजात् कारणतẖ कार्यम् अङ्कुरẖ किल जायते । न बीजम् अपि यत्रास्ति तत्र स्याद् अङ्कुरẖ कुतः
A sprout arises from a seed as its cause; but where there is no seed, how could a sprout possibly exist?
कारणेन विना कार्यं न च नामोपपद्यते । कदा क इव खे केन दृष्टो लब्धस् स्फुटो द्रुमः
Without a cause, an effect cannot arise, nor even a name; when, where, and by whom has a clear tree been seen in the sky?
सङ्कल्पेनाम्बरे यद् वा दृश्यते विटपादिकम् । स सङ्कल्पस् तथाभूतो न त्व् अत्रास्ति पदार्थता
Whatever is seen in the sky, such as trees and the like, is by imagination; that imagination appears as such, but in reality, there is no substantiality to it.
यो ऽयम् एवं चिदाकाशे सर्गादाव् अनुभूयते । शून्ये कूप इवाकाशस् सर्गस् स्थितिनिरर्गलः
That which is thus experienced in the space of consciousness at the beginning of creation is like the sky in an empty well—creation remains unrestricted in emptiness.
सम एव चिदाकाशẖ कचत्य् आत्मनि तत्तया । स्वभाव एव सर्गाख्यश् चित्त्वाच् चैतन्यम् ईश्वरः
The space of consciousness, being uniform, shines in itself in that way; its very nature is called 'creation,' and because it is consciousness, it is the Lord.
स्वप्नसर्गो ऽत्र दृष्टान्तḫ प्रत्यहं यो ऽनुभूयते । स्वयं संवेदनं स्वप्ने स्फुरत्य् अद्रिपुराकृति
The creation in dream is the example here, which is experienced every day; self-awareness in dream flashes forth, without the form of an external object.
चित्स्वभावो यथा स्वप्न आस्ते सर्ग इवेह वः । असर्गे सर्गवद् भातस् तथा पूर्वं महाम्बरे
Just as in dream the nature of consciousness abides, so too does creation exist here for you; even in the absence of creation, it appears as if there is creation, just as before in the great expanse.
अवेद्यं वेदनं शुद्धम् एव भात्य् अजम् अव्ययम् । सर्गादौ यद् अनाद्यन्तं स्थितस् सर्गस् स एव वः
That which is pure, unborn, and imperishable, appearing as unperceived awareness at the beginning of creation, that which is without beginning or end, is itself the creation abiding for you.
नेह सर्गो ऽस्ति नैवायं पृथ्व्यादिगणगोलकः । सर्वं शान्तम् अनालम्बं ब्रह्मैव ब्रह्मणि स्थितम्
Here, there is no creation, nor is there this sphere of earth and the rest; all is peaceful, unsupported, Brahman alone, established in Brahman.
सर्वशक्त्यात्म तद् ब्रह्म यथा कचति यादृशम् । रूपम् अत्यजद् एवाच्छं तथा भवति तादृशम्
That Brahman, whose essence is all powers, shines forth as it does; without ever abandoning its own pure form, it becomes just as it appears.