युक्तियुक्ते तयेत्य् उक्ते विद्याधर्या धरोपरि । बद्धपद्मासनो ऽथाहं समाधाव् उदितो ऽभवम्
Thus instructed by the Vidyādhari, seated in lotus posture upon the earth, I then arose into samādhi.
सर्वार्थभावनात्यागे चिन्मात्रैकान्तभावितः । अत्यजं तम् अहं पूर्वं कथार्थकलनामलम्
Having abandoned all notions of objects and established solely in pure consciousness, I previously let go of the web of conceptualizations about the subject of the story.
अथ चिद्व्योमतां प्राप्तḫ परां दृष्टिम् अहं गतः । शरत्समयसम्प्राप्तौ व्योम निर्मलताम् इव
Then, having attained the state of pure consciousness-space, I reached the highest vision, just as the sky becomes clear when autumn arrives.
ततस् सत्यावधानैकघनाभ्यासेन देहके । ममाधिभौतिकभ्रान्तिर् नूनम् अस्तम् उपागता
Thereafter, through the constant and undivided practice of true attentiveness, my delusion regarding the physical body has surely come to an end.
उदयास्तमयोन्मुक्ता सततोदयमय्य् अपि । महाचिद्व्योमता स्वच्छा प्रोदितेव तदाभवत्
Freed from rising and setting, and ever fresh in its arising, the vast and clear expanse of supreme consciousness appeared, as if newly manifest.
अथ पश्याम्य् अहं यावत् खस्यैवोपलतेव सा । वस्तुतश् च न चाकाशं नोपलḫ परम् एव तत्
Then, as I beheld it, it seemed like a stone in the sky, yet in reality it was neither sky nor stone, but something beyond both.
परमार्थघनं स्वच्छं तत् तथाभावि तादृशम् । तथाभावनया स्वात्मा मदीयो दृष्टवांस् तथा
That was truly dense with ultimate reality, clear and of such a nature; by contemplating thus, I saw my own self in the same way.
यथा स्वप्ने सुमहती दृष्टा गेहगता शिला । व्योमैव केवलं तद्वत् सा शुद्धं चिन्नभश् शिला
Just as in a dream one sees a great stone inside a house, but in truth it is only sky, so too was that pure stone the sky of consciousness.
स्वयं स्वप्नान्वितो ऽन्यस्य स्वप्नपुंस्त्वं गतो नरः । स्वप्ने ऽज्ञानप्रबुद्धस्य यादृक् तादृक् स सूपलः
A man, himself dreaming, assumes the dream-manhood of another; in the dream of one who is not awakened to knowledge, such is his stone in the dream.
स्वप्नस्थानां शिरश् छिन्नं येषां ते संसृतौ स्थिताः । कालेन ज्ञानलाभेन विना कुर्वन्ति किं किल
Those whose heads are cut off in the dream-state remain in the cycle of birth and death; without the attainment of knowledge in time, what indeed can they do?
बोधẖ कालेन भवति महामोहवताम् अपि । तस्मान् न किञ्चिद् अप्य् अस्ति ब्रह्मतत्त्वाद् ऋते ऽक्षयम्
Awakening arises in time even for those deeply deluded; therefore, apart from the essence of Brahman, nothing else is truly enduring.
अतस् तच् चिद्घनं स्वच्छं ब्रह्माकाशं शिलाकृति । दृष्टं मया तथा तत्र न तु पृथ्व्यादि सत् क्वचित्
Thus, I perceived there that pure, transparent mass of consciousness, the space of Brahman, shaped like a rock; and nowhere was there any real existence of earth or the other elements.
भूतानाम् आदिसर्गे यच् छुद्धं यत् पारमार्थिकम् । वपुस् तद् एवाद्य तेषां ध्यानलभ्यम् अवस्थितम्
At the initial creation of beings, that which is pure and ultimate reality—only that form abides as their original body, attainable through meditation.
ब्राह्मं वपुर् हि भूतानाम् आत्मीयं यत् पुरातनम् । तद् एवाद्य मनोराज्यं सङ्कल्प इति कथ्यते
For the beings, their own ancient, divine body is called the kingdom of mind today, and is referred to as imagination.
स आतिवाहिको देहस् तत् परं परमार्थतः । प्रत्यक्षं प्रथमं तत् तत् तद् आद्यं कचनं चितः
That subtle, superphysical body is, in truth, the supreme reality; it is the first direct manifestation, the original form of consciousness.
तद् यत् प्रथमम् अध्यक्षं जीवस्य प्रथमं वपुः । मनḫप्रत्यक्षम् इत्य् उक्तं तत् तेनैवाद्य दुर्धिया
That which is first perceived, the soul’s original body, is called the mind’s direct perception; even now, for those of confused intellect, it is so.
योगिप्रत्यक्षम् इत्य् उक्तं मनḫप्रत्यक्षम् इत्य् अपि । तत् स्वम् एव चिता रूपं गतयेवान्यतां मुधा
It is called the yogi’s direct perception, and also the mind’s direct perception; that very form of consciousness appears, through delusion, to have become something else.
इदम् अद्यतनं नाम प्रत्यक्षम् असदुत्थितम् । असत्प्रत्यक्षम् एवेति विद्धि प्रत्यक्षम् अङ्ग तत्
This so-called present direct perception arises from unreality; know, O dear one, that what is taken as direct perception is in fact perception of the unreal.
अहो नु चित्रा माया यत् प्राक्प्रत्यक्षे परोक्षता । निर्णीतास्मिंस् त्व् अनध्यक्षे प्रत्यक्षकलनादृता
Ah, how wondrous is this illusion, where what was once directly perceived becomes remote; and in this unperceived, the directly perceived is taken as real.
आतिवाहिकदेहित्वं प्रत्यक्षं प्रथमोदितम् । सत्यं सर्वगतं विद्धि मायैव त्व् आधिभौतिकम्
The embodiment through subtle means is first experienced as direct perception; know that this, though appearing universally true, is in fact only a worldly illusion.
अनुभूतापि नास्त्य् एव हेम्नẖ कटकता यथा । तथातिवाहिकस्याधिभौतिकत्वं न विद्यते
Even if experienced, it does not truly exist—just as the bracelet is not separate from the gold; so too, the worldly status of the subtle body does not exist.
भ्रमम् अभ्रमतां यातम् अभ्रमं भ्रमतां गतम् । वेत्ति जीवो विचारेण विनाहो नु विमूढता
Through inquiry, the soul knows illusion as non-illusion and non-illusion as illusion; without this, indeed, there is only confusion.
आधिभौतिकदेहो ऽयं विचारेण न लभ्यते । आतिवाहिकदेहस् तु किल लोकद्वये ऽक्षयः
This physical, worldly body is not found through inquiry; but the subtle body, it is said, endures in both worlds.
आधिभौतिकचिद् रूढा स्वातिवाहिकदेहके । मरौ मरीचिकास्व् एव यथा मिथ्यैव वारिधीः
The worldly consciousness, established in the subtle body, is as false as the appearance of water in a mirage on the sand.
जाताधिभौतिकी संविद् आतिवाहिकवित्क्रमे । देहदृष्टिवशात् प्रौढा स्थाणौ पुरुषधीर् इव
The consciousness that arises as the worldly body, in the sequence of subtle embodiment, is firmly established due to the perception of the body—just as the notion of a person is fixed in a statue.
शुक्तौ रजतता तापे जलतेन्दौ यथा द्विता । आधिभौतिकता तद्वन् मनोजैवातिवाहिके
Just as silver appears in a shell, or duality in heated water and the moon, so too is the worldly status of the mind-made subtle body.
यद् असत् तत् कृतं सत्यं यत् सत्यं तद् असत् कृतम् । अहो नु मोहमाहात्म्यं जीवस्यास्याविचारजम्
That which is unreal is regarded as real, and that which is real is considered unreal; ah, the greatness of delusion, born of this living being's lack of discernment.
योगिप्रत्यक्षम् एवास्ति किञ्चिद् अस्ति तु मानसम् । यस्माल् लोकद्वयाचारस् ताभ्याम् एव प्रसिध्यति
For the yogi, only direct perception truly exists; the rest is mental. The conduct of both worlds is established only through these two.
आद्यं प्रत्यक्षम् उत्सृज्य यो ऽसत्ये ऽस्मिन् कृतस्थितिः । प्रत्यक्षे मृगतृष्णाम्बु पीत्वा स सुखम् आस्थितः
Abandoning the primary direct perception, one who takes a stand in this unreality is like someone who, having drunk the water of a mirage, settles happily in it.
तत् सुखं दुẖखम् एवाहुẖ क्षणनाशानुभूतितः । अकृत्रिमम् अनाद्यन्तं यत् सुखं तत् सुखं विदुः
That happiness, being experienced only for a moment and then destroyed, is called suffering; only that happiness which is uncontrived, without beginning or end, is known as true happiness.