यथैषा चेत्यनिर्हीना परमव्योमरूपिणी । सचेत्यापि तथैवैषा परमव्योमरूपिणी
Just as this, though not devoid of objects, is of the nature of the supreme sky, so too, even with objects, it remains of the nature of the supreme sky.
यस्माच् चेत्यम् अतो नान्यद् वीचित्वाद् इव वारिता । वीचित्वं च न चैवास्ति शशशृङ्गवद् एव हि
Since objects arise from this, there is nothing apart from it, just as waves arise from water; and even the state of being a wave does not truly exist, like the horns of a hare.
सैव चेत्यम् इवापन्ना स्वभावाद् अच्युताप्य् अलम् । तस्मान् नास्त्य् एव दृश्यो ऽर्थः कुतो ऽतो द्रष्टृदृश्यधीः
It alone appears as objects, yet by its nature it is never lost; therefore, there is truly no object to be seen, so how can there be the notion of seer and seen?
निमेषेणैव जीवस्य मृतिमोहाद् अनन्तरम् । त्रिजगत्सर्गदृश्यश्रीः प्रतिभाम् उपगच्छति
In just a moment, immediately after the delusion of death in a living being, the splendor of the perception of the three worlds arises as a mere appearance.
यथादेशं यथाकालं यथारम्भं यथाक्रमम् । यथोत्पादं यथामातृ यथापितृ यथौरसम्
According to place, according to time, according to initiation, according to sequence, according to arising, according to mother, according to father, according to lineage,
यथावयो यथासंविद् यथास्थानं यथेहितम् । यथाबन्धु यथाभृत्यं यथेहास्तमयोदयम्
According to age, according to awareness, according to location, according to intention, according to kin, according to servant, according to the setting and rising of effort,
अजातम् एव जातो ऽहम् इति पश्यति चिद्वपुः । देशकालक्रियाद्रव्यमनोबुद्धीन्द्रियाणि च
The consciousness-body perceives: 'I am born, though never actually born,' along with place, time, action, substance, mind, intellect, and senses.
झगित्य् एव मृतेर् अन्ते वपुः पश्यति यौवनम् । एषा माता पिता त्व् एष बालो ऽभूवम् अहं त्व् इति
Instantly, at the end of death, the body perceives youth; 'This is my mother, this is my father, I was a child, I am this,' thus it thinks.
नानुभूतो ऽनुभूतो वा यस् स्यात् स्मृतिमयः क्रमः । पश्चाद् उदेत्य् असौ तस्य पुष्पस्येव फलोदयः
Whether experienced or not, whatever sequence is made of memory, later that arises for him, like the fruit arising from a flower.
निमेषेणैव सकलो गत इत्य् अनुभूयते । रात्रिर् द्वादशवर्षाणि हरिश्चन्द्रे तथाप्य् अभूत्
It is felt that everything passes in a single blink; yet for Harishchandra, a night lasted twelve years.
कान्ताविरहिणाम् एकं वासरं वत्सरायते । मृतो जातो ऽहम् अन्यो मे पितेति स्वप्नधाम्नि च
For those separated from their beloved, a single day becomes a year; 'I died, I was born, another is my father'—even in the realm of dreams.
अभुक्तस्यैव भोग्यस्य भुक्तधीर् उपजायते । भुक्ते चाभुक्तधीर् दृष्टम् इत्य् अलं कितवादिषु
Even for what has not been enjoyed, the thought of enjoyment arises; and when enjoyed, the thought of not having enjoyed appears—this is seen among gamblers and the like.
शून्यम् आकीर्णताम् एति तुल्यं व्यसनम् उत्सवैः । विप्रलम्भो ऽपि लाभश् च मदस्वप्नादिसंविदि
Emptiness becomes filled, and adversity is equal to celebration; separation and gain are alike in the awareness of intoxication, dream, and similar states.
तैक्ष्ण्यं यथा मरिचबीजकणे स्थितं स्वं स्तम्भे ऽथवा रचितपुत्रकजालम् अन्तः । दृश्यं त्व् अनन्यद् इदम् एवम् अजे ऽस्ति शान्तं कस्यास्ति बन्धनविमोक्षदृशः कुतः काः
Just as sharpness resides in a grain of mustard seed, or as one's own pillar, or a web of toy children constructed within, so too is this visible world not other than that; thus, for the unborn, who is peaceful, for whom is bondage or liberation, and from where, and what are they?
प्रतिभान्ति जगन्त्य् आशु मृतिमोहाद् अनन्तरम् । जीवस्योन्मीलनाद् अक्ष्णो रूपाणीवाखिलान्य् अलम्
Worlds appear swiftly after the delusion of death, just as all forms arise for the living when the eye opens.
दिक्कालकलनाकाशधर्मकर्ममयानि च । परिस्फाराण्य् अनन्तानि कल्पान्तस्थैर्यवन्ति च
They are composed of directions, time, calculation, space, nature, and action; countless manifestations, enduring until the end of a cycle.
नानुभूतं न यद् दृष्टं तन् मया कृतम् इत्य् अपि । तत् क्षणात् स्मृतिताम् एति स्वप्ने स्वमरणं यथा
Even what has not been experienced or seen, though I claim to have done it, becomes a memory in an instant, just as one's own death in a dream.
भ्रान्तिर् एवम् अनन्तेयं चिद्व्योमव्योम्नि भासुरा । अपकुड्या जगन्नाम्नी नगरीकल्पनात्मिका
Thus, this endless illusion shines in the sky of consciousness, and the city called the world is merely a projection without walls.
अहं जगद् इयं सर्गस्मृतिर् एवेति जृम्भति । दूरकल्पक्षणाभ्यासविपर्यासैककारिणी
The sense of 'I', the world, and the memory of creation all arise, produced solely by the repeated practice of distant imagination and its reversal.
नानुभूतानुभूता च ज्ञप्तिर् इत्थं द्विरूपिणी । पूर्वं कारणरिक्तेव चिद्रूपैव प्रवर्तते
Thus, knowledge is twofold: of what is experienced and what is not; at first, it acts as the cause, but in essence, it is consciousness alone that operates.
नानुभूते ऽनुभूतत्वं संविदो ऽन्तर् उदेत्य् अपि । स्वप्नभ्रमाद् अनन्यस्मिन् पितरीव पितृस्मृतिः
The state of having experienced does not arise within consciousness regarding what has not been experienced, just as the memory of a father does not occur in someone who is not his son, due to dream or illusion.
कदाचित् स्मृतिताम् त्यक्त्वा प्रतिभामात्रम् एव सत् । भाति प्रथमसर्गेशरूपेण तदनु क्रमात्
Sometimes, setting aside even the state of memory, only a mere appearance shines forth, first as the form of the Lord of creation, and then successively thereafter.
दृश्यं त्रिभुवनादीदम् अनुभूतस्मृतौ स्थितम् । केषाञ्चित् तन्वि केषाञ्चिन् नानुभूतस्मृतौ स्थितम्
O slender one, this visible universe, beginning with the three worlds, remains in the memory of some as experienced, while for others it does not remain as a memory of experience.
प्रतिभासत एवेदं केषाञ्चित् स्मरणं विना । चिदणूनां प्रजेशत्वं काकतालीयवद् यतः
For some, this appears merely as an appearance, without recollection, because the rulership of the atomic consciousness arises, like the chance meeting of a crow and a palm fruit.
अत्यन्तविस्मृतं दृश्यं मोक्ष इत्य् अभिधीयते । ईप्सितानीप्सिते तत्र न स्तः केचन कस्यचित्
That which is utterly forgotten as the seen is called liberation; in that state, for anyone, neither the desired nor the undesired exist at all.
अत्यन्ताभावसम्पत्तिं विनाहन्त्वजगत्स्थितेः । अनुत्पादमयीम् एव नोदेत्य् एव विमुक्तता
Without the attainment of absolute non-existence, apart from the persistence of the sense of 'I' and the world, liberation, which is of the nature of non-arising, does not truly arise.
रज्ज्वां सर्पभ्रमस् सर्पशब्दार्थासम्भवं विना । अनुत्पादमयो नित्यं शान्तो ऽपि न हि शाम्यति
The illusion of a snake in a rope, even though it is always of the nature of non-arising and peaceful, does not cease as long as the association of the word and meaning 'snake' persists.
अर्धशान्तो न शान्तो ऽसौ समेत्य् अन्यतया पुनः । उदेत्य् एकपिशाचान्ते पिशाचो ऽन्यो ऽप्य् अधीमतः
That which is half-quieted is not truly quieted, for upon meeting with something else, another goblin arises at the end of the first, even for the wise.
संसारश् चायम् आभोगी परम् एवेति निश्चयः । कारणाभावतो भाति यद् इहाभावम् एति तत्
This worldly existence appears to be substantial and ultimate, but upon investigation, it is seen to lack a true cause; whatever here appears, disappears as well.
ब्राह्मणब्राह्मणीरूपे सर्गे या कारणं स्मृतिः । कथम् अभ्युदिता सा स्यात् स्मरणीयम् इदं विना
In the creation of the forms of the Brahmin and Brahmin woman, memory is said to be the cause; but how could that memory arise without something to be remembered?