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.
यत्रासौ ब्राह्मणो गेहे ब्राह्मण्या सहितो ऽभवत् । तं सर्गं तं गिरिग्रामं नय मां समवेक्षितुम्
Where that brahmin lived in his house together with his wife, lead me to observe that creation, that mountain village.
अचेत्यचिद्रूपमयीं परमां पावनीं दृशम् । अवलम्ब्येमम् आकारम् अवमुच्य भवामला
Relying on the supreme, pure vision composed of both inert and conscious forms, abandon this appearance and release the impurity of existence.
ततः प्राप्स्यस्य् असन्देहं व्योमात्मानं नभस्स्थितम् । भूमिष्ठनरसङ्कल्पो गगनान्तः पुरं यथा
Then, without doubt, you will attain the sky-like self, established in space; just as the thought of a man on earth is a city within the sky.
एवंस्थितं तं पश्यावस् सह सर्गम् अनन्तरम् । एवं तद्दर्शनद्वारे देहो हि परमार्गला
Let us observe him thus situated, along with the creation that follows; in this way, through the gateway of that vision, the body is indeed the supreme barrier.
अमुना देवि देहेन जगद् अन्यद् अवाप्यते । न वा कस्माद् अत्र युक्तिं कथयानुग्रहग्रहात्
With this body, O Devi, another world is attained; or not. Why should I explain the reasoning here, since it is grasped only by favor?
जगन्तीमान्य् अमूर्तानि मूर्तिमन्ति मुधाग्रहात् । भवद्भिर् अवबुद्धानि हेमनीवोर्मिकाधिया
These worlds, though formless, are perceived as possessing form, due to mistaken apprehension; you have understood them by the notion of golden waves.
हेम्न्य् ऊर्मिकारूपवने ऽप्य् ऊर्मिकात्वं न विद्यते । यथा तथा जगद्रूपे जगत्त्वं नास्ति चित्पदे
Even in the forest of waves appearing as forms in gold, there is no real wave-nature; just so, in the form of the world, world-nature does not exist in the realm of consciousness.
जगद् आकाशम् एवेदं ब्रह्मैव न तु दृश्यता । दृश्यते काचिद् अप्य् अत्र धूलिर् अम्बुनिधाव् इव
This world is only space, it is Brahman alone, not something visible; whatever is seen here is merely a speck of dust in the ocean.
ब्रह्मैव पश्यति ब्रह्म नाब्रह्म ब्रह्म पश्यति । सर्गादिनाम्ना प्रथितस् स्वभावो ऽस्यैवम् ईदृशः
Brahman alone sees Brahman, not non-Brahman; Brahman sees Brahman. Its nature is thus, known by names such as creation and so forth.
न ब्रह्मजगतोर् अस्ति कार्यकारणतोदयः । कारणानाम् अभावेन सर्वेषां सहकारिणाम्
There is no arising of cause and effect between Brahman and the world, since all causes and their auxiliaries are absent.