पदवीम् असि सम्प्राप्त इमाम् अतिदवीयसीम् । दूराध्वसु परिश्रान्त इदम् आसनम् आस्यताम्
You have reached this exceedingly distant state; having grown weary on a long journey, please be seated on this seat.
इत्य् उक्ते तेन भगवन्न् अभिवादय इत्य् अहम् । वदन् मणिमये पीठे निविष्टो दृष्टिदर्शिते
When he had thus spoken, I replied, 'O venerable one, I offer my respects,' and sat down on the jewel-studded seat shown to me.
अथामरर्षिगन्धर्वमुनिविद्याधरोदिताः । प्रस्तुतास् स्तुतयḫ पूजा नतयस् स्थितिनीतयः
Then, hymns of praise, worship, salutations, and protocols of reception were presented by the assembled gods, seers, gandharvas, sages, and vidyādharas.
ततो मुहूर्तमात्रेण सर्वभूतगणोत्थिते । शान्ते प्रकृतसंरम्भे तस्योक्तं ब्रह्मणो मया
After a brief moment, when all beings had gathered and calmness was restored, I addressed Brahmā.
किम् इदं भूतभव्येश यद् इयं माम् उपागता । वक्ति ज्ञानगिरास्मांस् त्वं बोधयेति प्रयत्नतः
O Lord of past and future beings, what is this that she has come to me for? She speaks to me with words of knowledge, urging you to instruct us diligently.
भवान् भूतेश्वरो देवस् सकलज्ञानपारगः । इयं च का मम च किं ब्रूते ब्रूहि बृहद्द्युते
You are the Lord of beings, O god, master of all knowledge; who is she, and what does she say to me? Please tell me, O one of great splendor.
कथम् एषा त्वया देव जायार्थं जनिता सती । नेह जायापदं नीता नीता विरसतां पुनः
O Lord, how was she born by you for the sake of a wife, and yet here the state of wifehood was not attained, but again brought to tastelessness?
मुने शृणु यथावृत्तम् इदं ते कथयाम्य् अहम् । यथावृत्तम् अशेषेण कथनीयं यतस् सताम्
O sage, listen as I recount to you how it happened; I will tell you everything as it occurred, for it is proper to speak fully among the virtuous.
अस्ति तावद् अजं शान्तम् अजरं किञ्चिद् एव सत् । ततश् चित्कचनैकान्तरूपिणẖ कचितो ऽस्म्य् अहम्
There exists, indeed, something unborn, peaceful, ageless, and real; from that, I am composed as a form of pure consciousness alone.
आकाशरूप एवाहं स्थित आत्मनि सर्वदा । भविष्यति स्थिते सर्गे स्वयम्भूर् इति नाम मे
I remain always established in the Self, having the nature of space; when creation stands, my name will be Svayambhū, the self-born.
वस्तुतस् तु न जातो ऽस्मि न च नश्यामि किञ्चन । चिदाकाशश् चिदाकाशे तिष्ठाम्य् अहम् अनावृतः
In truth, I am neither born nor do I perish in any way; I abide as consciousness-space within consciousness-space, unobstructed.
यद् अयं त्वं ममाहं ते यद् इदं कथनं मिथः । तत् तरङ्गस् तरङ्गाग्रे रणत्य् एवेति मे मतिः
What you say to me, what I say to you, this mutual speaking—my thought is that it is like waves playing upon the crest of waves.
एवंरूपस्य मे कालवशतो विशदाकृतेः । सौकुमार्याच् चिदाभासमात्रस्यान्तस् स्वभावतः
For one such as me, whose form is clear due to the influence of time, whose subtlety is only the semblance of consciousness, inwardly by nature—
ममानन्या तवान्यस्य चान्येवेह विभाति या । सोदितानुदितैवान्तर् ममाहम् इति वासना
The notion that shines here as mine, yours, or another's, arises and does not arise within, as the latent impression of 'I am mine.'
अनाशसत्तामुदितस् त्व् अहम् आत्मनि संस्थितः । स्वभावाद् अच्युताकारस् स्वात्मारामस् स्वयंप्रभः
I, established in the Self, have attained the state of non-attachment; by nature unchanging in form, delighting in my own Self, self-luminous.
तस्या अहम् इति भ्रान्तेर् वासनाया जगत्स्थितेः । सम्पन्नेयम् अधिष्ठातृदेवता देहरूपिणी
Because of the delusion of 'I am this,' arising from latent tendencies, the sustaining deity of these tendencies has taken the form of a body in this world.
वासनाया अधिष्ठातृदेवतैवम् इयं स्थिता । न तु मे गृहिणी नापि गृहिण्यर्थेन मत्कृता
Thus, the sustaining deity of these tendencies abides here; she is not my wife, nor has she been made my wife for the sake of being a wife.
स्ववासनावेशवशेन भावं गृहिण्य् अहं ब्रह्मण इत्य् उपेत्य । एषा स्वयं व्यर्थम् इतातिदुẖखं यस्मात् किलैषैव हि वासनान्तः
By the force of my own immersion in tendencies, I assumed the notion, 'I am the wife of Brahman'; but she herself, being futile and extremely sorrowful, is nothing but the end of that very tendency.
अद्याहं चिन्मयाकाशस् त्व् अन्याकाशमयीं स्थितिम् । परां ग्रहीतुम् इच्छामि तेनेहोपस्थितẖ क्षयः
Today, I, of the nature of consciousness-space, wish to attain the supreme state composed of another kind of space; therefore, this dissolution has come upon me.
महाप्रलयकाले ऽस्मिंस् त्यक्तुम् एषा मयाधुना । मुनीन्द्र नूनम् आरब्धा तेन वैरस्यम् आगता
At this time of the great dissolution, I must now abandon her, O chief of sages; surely, this has begun, and thus dispassion has arisen.
आकाशत्वाद् यदाद्यायं पराकाशो भवाम्य् अहम् । तदा महाप्रलयता वासनायाश् च सङ्क्षयः
When, due to my nature as space, I become the supreme space, then there is the great dissolution and the cessation of tendencies.
तेनैषा विरसीभूता मन्मार्गम् अभिधावति । नानुगच्छति को नाम निर्मातारम् उदारधीः
Therefore, she has become tasteless and runs after my path; but who, possessing noble understanding, would follow the creator?
इहाद्यायं कलेर् अन्तश् चतुर्युगविपर्ययः । प्रजामन्विन्द्रदेवानाम् अद्यैवान्तो ऽयम् आगतः
Here, today, the age of Kali comes to its end, the cycle of the four yugas is reversed; for the people, for Indra and the gods, this very day, their end has arrived.
अद्यैव चायं कल्पान्तो महाकल्पान्त एव च । ममायं वासनान्तो ऽद्य देहव्योमान्त एव च
Today itself is the end of this kalpa, and even of the great kalpa; for me, this is the end of impressions, and also the end of the body-sky.
तेनेयं वासना ब्रह्मन् क्षयं गन्तुं समुद्यता । क्वेव पद्माकराशोषे गन्धलेखावतिष्ठताम्
Therefore, O Brahman, this impression is now intent on coming to an end; where, indeed, when the lotus-pond dries up, does the trace of its fragrance remain?
यथा जलाब्धिलेखाया जायते लहरी चला । वासनायास् तथैवेच्छा मुधोदेत्य् अपकारणम्
Just as from a line drawn on the surface of water a wavering ripple arises, so too from an impression, desire arises, foolishly and without cause.
आभिमानिकदेहाया वासनायास् स्वभावतः । अस्या आत्मावलोकेच्छा स्वयम् एवोपजायते
For the body, which is formed by ego, the desire to perceive the Self naturally arises from this impression itself.
आत्मतत्त्वं त्व् अपश्यन्त्या धारणाभ्यासयोगतः । दृष्टो ऽनया भवत्सर्गो वर्गव्यग्रानिरर्गलः
But for one who does not see the reality of the Self, due to the practice of concentration, this impression perceives the creation of the world as a continuous, unimpeded multitude.
अनयाम्बरसञ्चारपरयाद्रिशिरश्शिला । दृष्टा स्वजगदाधारभूतास्माकं तु खात्मिका
By this impression, intent on moving through the sky, the stone on the mountain peak is seen as the support of its own world, but for us, it is of the nature of space.
एतद् अस्मज्जगद् यत्र तद् दृषत् त्वज्जगद्गिरौ । अस्मज्जगत्पदार्थेषु सन्त्य् अन्यानि जगन्त्य् अपि
Where this world of ours appears, there your world appears as a mountain; among the objects of our world, there are also other worlds.