पिशाचप्रतिभा सत्या मदज्ञप्तिमतो यदि । प्रतिभास्य न सत्या स्यात् परलोकात्मिका कथम्
If the vision of a ghost is true for one whose mind is intoxicated, why should not the perception of the afterlife, which appears similarly, also be true?
पिशाचो ऽस्तीति चेत् संवित् सत्यार्था तेन संविदः । मृतस्यास्ति परो लोक इत्य् अस्याẖ किं न सत्यता
If you say, 'A ghost exists,' then that awareness is real for consciousness; so why should the belief that there is an afterlife for the dead not also be real?
काकतालीयवद् देहात् पैशाची ज्ञप्तिर् अस्ति चेत् । परलोकार्थसंवित्तिẖ कथं नास्ति सकारणा
If, by chance, a ghostly perception arises from the body, then why should the awareness of the afterlife, which has its own cause, not also exist?
यान्तर् वेत्ति यथा संवित् सा तथानुभवत्य् अलम् । अस्तु सत्यम् असत्यं वा सिद्धम् इत्य् अनुभूतितः
Just as inner consciousness knows, so it fully experiences; whether it is true or untrue is established by experience.
मृतस्यास्ति परो लोको विद् इत्य् एवम्मयी भवेत् । सति चासति देहे ऽस्मिंस् तेन किं सद् असच् च किम्
Let there be the idea, 'There is an afterlife for the dead'—such is the nature of thought; when the body exists or does not exist, what then is real or unreal?
तस्मात् स्वभावḫ प्रथमं प्रस्फुरन् वेत्ति संविदम् । वासनाकारणं पश्चाद् बुद्ध्वा सम्पश्यति भ्रमम्
Therefore, first, inherent nature flashes forth and knows consciousness; then, recognizing the cause as latent impression, it perceives delusion.
तत्क्षयाच् छमम् आयाति द्रष्टृदृश्यदृगामयः । तत्सत्तायाम् उदेतीयं संसृत्याख्या पिशाचिका
When that ceases, tranquility arises, composed of seer, seen, and seeing; when that persists, this so-called ghostly cycle of transmigration arises.
उपलम्भ उदेत्य् आदौ ब्रह्मणो वासना ततः । तच्छान्तिं विद्धि निर्वाणं तत्सत्तां संसृतिभ्रमम्
First, perception arises, then the latent impression of Brahman; know that the cessation of that is liberation, and its persistence is the delusion of transmigration.
उत्पन्नैव न सानादौ परे ब्रह्मण्य् असम्भवात् । उत्पन्नापि च वा यासौ ब्रह्मैव परम् एव सत्
That which arises does not truly arise in the beginningless Supreme Brahman, for there is no origination there; and even if it appears to arise, it is only the Supreme Brahman itself, the one true reality.
एतावद् यत् परिज्ञानं तन् निर्वाणं विदुर् बुधाः । यद् अत्रैवापरिज्ञानं तं बन्धं विद्धि राघव
So much as there is clear understanding, that is known by the wise as liberation; whatever lack of understanding remains here, know that, O Raghava, to be bondage.
विज्ञानघन एवायं कचनाकचनात्मकः । स्वयम् एव कचत्य् अन्तर् न कचत्य् एव वा स्वयम्
This is indeed a mass of pure consciousness, appearing as both moving and unmoving; by itself it moves within, or by itself it does not move at all.
संविदंशपरावृत्तिमात्रपेलवरूपिणी । बन्धदृङ् मोक्षदृक् चेति क्लेशस् तत्साधने कियान्
Awareness, appearing merely as the turning of a fraction, is seen as bondage or as liberation; how much suffering is there in striving for that?
संविदुद्बोधनं बन्धस् तदनुद्बोधनं शिवम् । असत् सद्वज् जगद् भाति संविदुद्बोधनोदरम्
The awakening of awareness is bondage; its non-awakening is peace. The world appears as real or unreal, depending on the stirring of awareness.
अजडं बोधनं सुप्तं मोक्ष इत्य् अभिधीयते । प्रबुद्धं बन्ध इत्य् आहुर् यद् इच्छसि तद् आहर
Unclouded awareness in sleep is called liberation; when awakened, it is said to be bondage. Choose whichever you wish.
निर्वाणवासनम् अनन्तम् अजाड्यम् अच्छबोधैकतानम् अपयन्त्रणम् अस्तशङ्कम् । अद्वैतम् ऐक्यरहितं च निरस्तशून्यम् आकाशकोशविशदाशय शान्तम् आस्स्व
Abide in the infinite disposition of nirvana—free from dullness, with pure, undivided knowledge, unrestrained, without fear, nondual, without any sense of unity, devoid of emptiness, with a mind clear as the sky and at peace.
इति ते सर्व आयाता ब्रह्मलोकनिवासिनः । अदृश्यताम् एव गता दीपाẖ क्षीणदशा इव
Thus, all those residing in the world of Brahma came to you; then, like lamps whose oil is spent, they became invisible.
अथ ते द्वादशादित्या ब्रह्मणि ब्रह्मतां गते । जगद्वद् ब्रह्मलोकं तम् अदहन् भासुरार्चिषः
Then, as those twelve suns attained unity with Brahman, their radiant flames consumed the Brahma-world, just as they would the universe.
वैरिञ्चनगरं दग्ध्वा ध्यानं कृत्वा विरिञ्चवत् । ते ऽपि निर्वाणम् आजग्मुर् निस्स्नेहदशदीपवत्
Having burned the city of Brahma, and meditating in the manner of Brahma, they too reached liberation, like ten lamps extinguished, devoid of oil.
तत एकार्णवापूरो विरिञ्चनगरान्तरम् । रात्रौ भुवम् इव ध्वान्तं पूरयाम् आस सूर्मिमान्
Then, a single oceanic flood filled the space between the city of Brahma, covering it like night envelops the earth, surging with waves.
आब्रह्मलोकम् अभवज् जगद् आपूर्णम् अर्णसा । तुल्यं रसैकपूर्णेन पक्वद्राक्षाफलेन तत्
The world, up to the realm of Brahma, was submerged by the waters; it became saturated, like a ripe grape filled entirely with its juice.
तत ऊर्मिगिरिव्रातवेगैर् आवलिताखिलैः । विच्छिन्नाẖ कल्पजलदा जल एव विलिल्यिरे
Then, with the force of mountain-like waves sweeping all, the clouds of the aeon were torn apart and dissolved into the water itself.
एतस्मिन्न् अन्तरे तत्र दृष्टवान् अहम् अम्बरात् । यावद् अभ्युत्थितं भीमं भूतं किञ्चिन् नभोऽन्तरात्
Meanwhile, there I saw from the sky something immense and terrifying rising from within the atmosphere.
कल्पान्तजलदाकारं कृष्णम् आपूरिताम्बरम् । आकल्पं सम्भृतं नैशं देहेनेवोत्थितं तमः
It appeared as a cloud at the end of an aeon, black and filling the sky, amassed for ages, night-like, rising as if it were embodied darkness.
तरुणादित्यलक्षाणां तेज आभासुरं दधत् । आदित्यत्रयसङ्काशैस् स्थिरविद्युत्त्रयोल्बणैः
It bore the brilliance of a hundred thousand young suns, shining with the intensity of three suns, and with three fierce, steady flashes of lightning.
नेत्रैर् आभासुरमुखं ज्वालापुञ्जान् समुद्गिरत् । पञ्चाननं दशभुजं त्रिनेत्रं शूलपाणिकम्
With eyes, a radiant face emitting clusters of flames; five-faced, ten-armed, three-eyed, holding a trident.
अमान्तम् अन्तमुक्ते ऽपि व्योम्नीव वितताकृतिम् । खम् इवासिवरश्यामं देहम् आदाय संस्थितम्
Though without beginning or end, its form extended like the sky; taking on a body dark as a rain cloud, established there.
स्थितम् एकार्णवापूर्णाद् ब्रह्माण्डाद् बहिर् अम्बरे । व्योमेव हस्तपादादिसन्निवेशेन लक्षितम्
Standing outside the universe, filling the single ocean in the sky; discernible in the heavens by the arrangement of hands, feet, and other limbs.
घोणानिलपरावृत्तिविधुतैकमहार्णवम् । गोविन्दम् इव दोर्दण्डक्षोभितक्षीरसागरम्
With the great ocean stirred by the turning of the wind from the nostrils; like Govinda agitating the milk ocean with his mighty arms.
कल्पार्णवजलापूरं पुंस्त्वेनेव समुत्थितम् । मूर्तियुक्तम् अहङ्कारम् अकारणकम् आगतम्
Rising as if filled with the waters of the ocean of time, manifesting masculinity; endowed with form, ego appearing without cause.
कुलाचलबृहद्वृन्दम् इवोड्डयनडम्बरैः । पक्षौघैर् उत्थितं व्योम समस्तम् अभिपूरयत्
Like a vast host of great mountains, with tumultuous wings rising; filling the entire sky with its multitude.