रामासौ किल चिच्छक्तिस् तया यच् चोदितं तथा । तत् प्रचेतितम् एवान्तस् सत्यं चेदम् इवाखिलम्
O Rama, that consciousness-power, whatever is prompted by it, is perceived within; all this is indeed true, just as it appears.
न तत् प्रबिम्बितं बाह्यान् मकुरप्रतिबिम्बवत् । सत्यं तद् अन्तर् एवास्ति चितेर् नासत्यम् अर्थतः
It is not reflected externally like an image in a mirror; it exists truly within consciousness, and is not unreal in essence.
चिद्रूपस्य तथाप्य् अन्तस् सत् सङ्कल्पपुरं भवेत् । दृढध्यानाद् विशुद्धायाश् चितेर् भवतु मा कथम्
Yet, within the consciousness-nature, the city of imagination may exist; how could it not arise in the purified mind through steadfast meditation?
आदर्शे ऽस्त्व् अथ वा स्वप्ने सर्गस् सङ्कल्पने ऽस्तु वा । स आत्मन्य् अर्थकारित्वात् सत्य इत्य् एव मे मतिः
Whether it is in a mirror, or in a dream, or in imagination, creation may appear—because it serves a purpose for oneself, I consider it real.
मम नार्थाय स इति वक्षि चेत् तत् कथं न ते । देशान्तरगतास् सर्वे भवन्त्य् अर्थाय सम्प्रति
If you say, 'That is of no use to me,' then how is it not so for you? All things that are elsewhere now become meaningful for you.
यथा देशान्तरग्रामस् तद्गतस्यार्थकृद् भवेत् । सर्वे तथैते तद्भावं गतस्यार्थाय निश्चयात्
Just as a distant village is useful to one who is there, so too all these things, for one who has reached that state, are certainly meaningful.
यद् यथाभूतसर्वार्थक्रियाकारि प्रदृश्यते । तत् सत्यम् आत्मनो ऽन्यस्य नैव तत्ताम् उपेयुषः
Whatever is seen to perform all its functions as it truly is, that is real for oneself, but not for another who has not attained that state.
तस्माच् चिच्छक्तिकोशस्थास् सर्वास् सर्गपरम्पराः । सत्या आत्मनि तद्भावं गतस्यान्यस्य नाखिलाः
Therefore, all the series of creations abiding in the sheath of consciousness are real for the one who has attained that state, but not entirely so for another.
भूतभव्यभविष्यत्स्थास् सङ्कल्पस्वप्नपूर्गणाः । सर्वे सत्याḫ परं तत्त्वं सर्वात्म कथम् अन्यथा
All the groups of imaginations and dreams, whether of the past, present, or future, are real; how could the supreme reality, the Self of all, be otherwise?
चालितस्य यथा गाढनिद्रस्य स्वप्नपत्तनम् । न लुठत्य् एव लुठितम् इत्य् अप्य् अनुमितं स्फुटम्
Just as the city seen in deep sleep by one who is disturbed does not actually roll about, yet is clearly inferred to have done so in the dream,
तथा चलन्त्या लुठितं तस्या देहगतं जगत् । न लुठत्य् एव मकुरप्रतिबिम्बम् इव स्थितं
In the same way, when she moves, the world associated with her body appears to tumble, yet it does not truly tumble—just as the reflection in a mirror remains unmoved.
स त्रैलोक्यमहारम्भस् सत्यो ऽपि भ्रान्तिमात्रकम् । भ्रान्तिमात्रस्य के नाम लुठनालुठने वद
This great undertaking of the three worlds, though real, is nothing but a delusion; tell me, what falling or not falling can there be for something that is only a delusion?
कदा स्वप्नपुरं सत्यं कदा स्वप्नपुरं मुधा । कदा स्वप्नपुरं भग्नं कदा स्वप्नपुरं स्थितं
When is the city of dreams real? When is the city of dreams false? When is the city of dreams broken? When is the city of dreams intact?
भ्रान्तिर् न केवलं सैव दृश्यश्रीर् यावद् अग्रगाम् । त्वं विद्धीमाम् अपि भ्रान्तिं जगल्लक्ष्मीम् अवास्तवीम्
Delusion is not only that which is seen as external splendor, but also, know this: I too am a delusion—the fortune of the world, unreal.
सङ्कल्पने मनोराज्ये स्वप्ने सङ्कथने भ्रमे । यथा पुरानुभवनं त्रैलोक्यानुभवस् तथा
In imagination, in the kingdom of the mind, in dreams, in stories, in illusions—just as past experience occurs, so too is the experience of the three worlds.
अहम् इति जगद् इति स्वान्तर् भ्रान्तिर् इयं प्रकचतीव चितेः । परमाकाशकृशाङ्ग्याश् शाम्यति निपुणं परिज्ञाता
This delusion, shining forth within as 'I am' and 'this is the world,' appears in consciousness; when thoroughly understood, it quietly subsides, being as subtle as the highest space.
इति नृत्यति सा देवी दीर्घैर् दोर्दण्डमण्डलैः । परिस्पन्दात्मकैर् व्योम कुर्वाणा घनकाननम्
Thus, that goddess dances, her long arms forming circles, creating a dense forest in the sky with her movements full of vibration.
क्रियासौ नृत्यति तथा चितिशक्तिर् अनामया । अस्या विभूषणं शूर्पकुणालपटलादिकम्
That activity itself dances, the power of consciousness, free from affliction; her ornaments are things like winnowing baskets, bird feathers, and the like.
शरशक्तिगदाप्रासमुसुलासिशिलादि च । भावाभावपदार्थौघकलाकालक्रमादि च
Arrows, spears, maces, javelins, clubs, swords, stones, and the like, as well as the multitude of entities of existence and non-existence, the succession of time and moments—
चित्स्पन्दो ऽन्तर् जगद् धत्ते कल्पनेव पुरं हृदि । सैव वा जगद् इत्य् एव कल्पनैव यथा पुरं
The vibration of consciousness within projects the world, just as imagination creates a city in the heart; and that very thing, called the world, is nothing but imagination, just as before.
पवनस्य यथा स्पन्दस् तथैवेच्छा शिवस्य सा । यथास्पन्दो ऽनिलश् शान्तḫ प्रशान्तेच्छस् तथा शिवः
Just as the movement of wind is its impulse, so is the will of Śiva; when the wind’s movement ceases, it is still, and likewise, when will is at peace, Śiva is tranquil.
अमूर्तो मूर्तम् आकाशे शब्दाडम्बरम् आनिलः । यथा स्पन्दस् तनोत्य् एवं शिवेच्छा कुरुते जगत्
The formless wind produces sound and tumult in space when it moves; in the same way, the will of Śiva brings forth the world through its vibration.
नृत्यन्त्याथ यदा तत्र तया तस्मिन् पराम्बरे । काकतालीययोगेन संरम्भवशतस् स्वयम्
Then, when she (the will) dances there in that supreme expanse, by a chance conjunction, through the force of her own agitation—
निकटस्थश् शिवस् स्पृष्टस् स मनाङ्मात्रम् अन्तिकात् । वाडवो ऽग्निस् स्वनाशाय वहन्त्येवाम्बुलेखया
When Śiva, who is nearby, is touched even slightly by her, just as the submarine fire is carried away for its own destruction by a mere streak of water—
स्पृष्टमात्रे शिवे तस्मिंस् ततḫ परमकारणे । प्रवृत्ता प्रकृतिर् गन्तुं सा शनैस् तनुतां तदा
As soon as she touches Śiva, the supreme cause, then nature (prakṛti) begins to move, and at that moment, she gradually becomes subtle.
अनन्ताकारतां त्यक्त्वा सम्पन्ना गिरिमात्रिका । ततो नगरमात्रासौ ततश् च द्रुमसुन्दरी
Having abandoned her infinite forms, she becomes like a mountain; then she is only as large as a city, and after that, she becomes a beautiful tree.
ततो व्योमसमाकारा शिवस्यैवाकृतिं ततः । सा प्रविष्टा सरिच् छान्तसंरम्भेव महार्णवम्
Then, having taken on the form of space, she assumed the very shape of Shiva; she entered into him, just as a tranquil river merges into the great ocean.
एक एवाभवद् अथो शिवया परिवर्जितः । शिव एव शिवे शान्ते आकाशे शमशोभितः
Thereafter, only one remained, without the distinction of Shiva and Shakti; Shiva alone, peaceful, adorned with serenity, in the expanse of space.
भगवञ् शिवसंस्पृष्टा सा शिवा परमेश्वरी । किमर्थम् आगता शान्तिम् इति मे ब्रूहि तत्त्वतः
O venerable one, touched by Shiva, that supreme Shakti—why did she attain peace? Tell me the truth of this.
सा राम प्रकृतिḫ प्रोक्ता शिवेच्छा परमेश्वरी । जगन्मायेति विख्याता स्पन्दशक्तिर् अकृत्रिमा
O Rama, she is called Prakriti, the supreme will of Shiva; renowned as the world-maya, the innate power of vibration, uncontrived.