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?
पितामहस्मृतिस् तत्र कारणं तस्य च स्मृतिः । पूर्वं न सम्भवत्य् एव मुक्तत्वात् पूर्वजन्मनः
There, the memory of the Grandfather (Brahmā) is the cause, and his memory too; but previously it cannot exist, since the previous birth was liberated.
पूर्वं न सम्भवत्य् एव स्मरणीया चितिस् स्वयम् । पद्मजादित्वम् आयाति चेतनस्य यथास्थितेः
Previously, there cannot possibly be a memory to be recalled; yet, due to the inherent nature of consciousness, the state of being born from the lotus arises.
अभूवम् अहम् इत्य् अन्यः प्रजानाथः प्रजायते । काकतालीयवत् कश्चिद् भवति प्रतिभामयः
Another lord of creatures arises, thinking 'I did not exist before'; just as, by coincidence, someone appears, made only of a flash of awareness.
एवम् अभ्युदिते लोके न किञ्चिन् न कदाचन । क्वचिद् अभ्युदितं नाम केवलं चिन्नभस् स्थितम्
Thus, when the world arises, nothing ever truly arises at any time; what is called 'arising' is merely established in the sky of consciousness.
द्विविधायास् स्मृतेर् अस्याः कारणं परमं पदम् । कार्यकारणभावो ऽसाव् एकम् एव चिदम्बरम्
The supreme state is the twofold cause of this memory; the relationship of cause and effect is only the one sky of consciousness.
कार्यकारणयोस् सत्ता कारणैस् सहकारिभिः । कार्यकारणयोर् ऐक्यं तदभावान् न शाम्यति
The existence of cause and effect is due to auxiliary causes; the unity of cause and effect does not cease because of the absence of those causes.
महाचिद्रूपम् एवेदं स्मरणाद् विद्धि वेदनम् । कार्यकारणभावो ऽत्र तेन शब्दो न वास्तवः
Know that this is the form of the great consciousness; awareness arises from recollection. The relation of cause and effect here is only apparent, so the word is not truly real.
एवं न किञ्चिद् उत्पन्नं दृश्यं त्रिजगदाद्य् अपि । चिदाकाशं चिदाकाशे केवलं स्वात्मनि स्थितम्
Thus, nothing has arisen, not even the visible world or the threefold universe; consciousness-space remains established in consciousness-space, only within itself.
अहो नु परमा दृष्टिर् दर्शिता देवि मे त्वया । रूपश्रीर् जागती प्रातःप्रभयेवेक्षणद्युतेः
Ah, indeed, you have shown me the supreme vision, O Devi; the beauty of forms in the world shines like the radiance of dawn in the light of seeing.
इदानीम् अहम् एतस्यां यावत् परिणता दृशि । नाभ्यासेन विना तावद् भिन्द्धीमं देवि कौतुकम्
Now, as far as I am matured in this vision, without repeated practice, Devi, dispel this curiosity of mine.