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.
यावद् अभ्यासयोगेन न शान्ता भेदधीस् तव । नूनं तावद् अतद्रूपा न ब्रह्म परिपश्यसि
As long as your mind, through the practice of yoga, has not become peaceful and free from division, surely you do not perceive Brahman as it truly is.
तत्र रूढिम् उपायाता इमे ये त्व् अस्मदादयः । अभ्यासाद् ब्रह्मसंवित्तेः पश्यामस् ते हि तत् पदम्
Those who, like us, have attained steadfastness there, through practice and the knowledge of Brahman, truly see that state.
सङ्कल्पनगरस्येव ममाकशमयं वपुः । ब्रह्मैव वातः पश्यामि देहेनानेन तत् पदम्
Just as the city of imagination, my body is made of space; I see that this very breath is Brahman, and with this body I behold that supreme state.
विशुद्धज्ञानदेहाहं यथैते पद्मजादयः । ब्रह्मात्मजगदादीदम् अङ्गम् अस्माकम् अङ्गने
I am the body of pure knowledge, just as these—born from the lotus and others; Brahman, the self, the world, and all this—are but limbs within our own being.
तवाभ्यासं विना बालो नाकारो ब्रह्मतां गतः । स्थितः कलनरूपात्मा तेन तन् नानुपश्यसि
Without your practice, child, the form has not attained the state of Brahman; it remains as the mind-made self, and thus you do not perceive that.
यत्र स्वसङ्कल्पपुरं स्वदेहे नानुलभ्यते । तत्रान्यसङ्कल्पपुरं स्वदेहे नानुलभ्यते
Where your own city of imagination is not found within your own body, there too, the city of another’s imagination is not found within your own body.
तस्माद् एनं परित्यज्य देहं चिद्व्योमरूपिणी । तत् पश्यस्य् एतद् एवाशु कुरु कार्यविदां वरे
Therefore, abandoning this body, which is of the nature of consciousness-space, you will see That; do this swiftly, O best among those who know what is to be done.
सङ्कल्पनगरं सत्यं यथा सङ्कल्पिनं प्रति । सदेहं वा विदेहं वा नेतरं प्रति किञ्चन
The city of imagination is real only for the one who imagines it; whether with body or without body, for others it is nothing at all.
आदिसर्गे जगद्भ्रान्तिर् यथेयं स्थितिम् आगता । तथा तदाप्रभृत्य् एव नियतिः प्रौढिम् आगता
At the beginning of creation, the world-delusion arose and came to this state; from that time onward, destiny has gained strength.
त्वयोक्तं देवि गच्छावो ब्राह्मणब्राह्मणीगृहम् । सहेतीदम् अहं वच्मि कथं गन्तव्यम् अम्ब हे
You said, O goddess, 'Let us go to the house of the brahmin and his wife.' With this, I say: how should we go, mother?