किल ब्राह्मणगेहान्तर् जीवस् ते मद्वरात् स्थितः । तत्रैव तस्य भूपीठं तस्मिंश् च निजमण्डपः
It is said that, by my boon, your soul remains within the brahmin's house; there itself is his royal seat, and within that, his own hall.
तस्यैव च गृहस्यान्तर् इदं संसारमण्डलम् । तत्रैवेदं तव गृहं स्थितम् आरम्भमन्थरम्
And within that very house is this circle of worldly existence; there, your own house stands, slow to begin.
तत्रैव चेतसि तव निर्मलाकाशनिर्मले । प्रतिभासागतम् इदं व्यवहारभ्रमं ततम्
In that very mind of yours, pure as the clear sky, this appearance of worldly confusion is spread out.
यथेदं नाम मे जन्म तथेक्ष्वाकुकुलं मम । एतन्नामान एते मे पुराभूवन् पितामहाः
Just as this is said to be my birth, so too is the Ikshvaku lineage mine; these are my names, and these were my ancestors in times past.
जातो ऽहम् अभवं बालो दशवर्शस्य मे पिता । परिव्राड् विपिनं यात इह राज्ये ऽभिषिच्य माम्
I was born, became a child, and when I was ten years old, my father, having become a renunciant, went to the forest after installing me on the throne.
ततो दिग्विजयं कृत्वा कृत्वा राज्यम् अकण्टकम् । अमीभिर् मन्त्रिभिः पौरैः पालयामि वसुन्धराम्
Then, having conquered all directions and made the kingdom free of obstacles, I rule the earth with these ministers and citizens.
यज्ञक्रियाक्रमवतो धर्मे पालयतः प्रजाः । वयसस् समतीतानि मम वर्षाणि सप्ततिः
While performing sacrifices and upholding righteousness, protecting my subjects, seventy years of my life have passed.
इदं परबलं प्राप्तं मम दारुणविग्रहम् । युद्धं कृत्वेदम् आयातो गृहम् अस्मि यथास्थितम्
Now this hostile force has come, fierce in form; after fighting them, I have returned home as before.
इमे देव्यौ गृहं प्राप्ते ममैते पूजयाम्य् अहम् । पूजिता हि प्रयच्छन्ति देवतास् स्वं समीहितम्
These two goddesses, upon my return home, I worship; for when worshipped, deities indeed grant their desired boons.
ममेयम् एतयोर् एका ज्ञानं जातिस्मृतिप्रदम् । इह दत्तवती देवी भाब्जस्येव विकासनम्
Of these two, one is mine—she grants knowledge and the memory of past births; here, the goddess has given the blossoming of the lotus of the heart.
इदानीं कृतकृत्यो ऽस्मि जातो ऽस्मि गतसंशयः । शाम्यामि परिनिर्वामि सुखम् आसे च केवलम्
Now I have accomplished my purpose, I am born anew, free from doubt; I am at peace, I am completely extinguished, and I rest in pure contentment.
इतीयम् आतता भ्रान्तिर् भवतो भूरिसम्भ्रमा । नानाहारविहाराढ्या सलोकान्तरसञ्चरा
Thus this delusion of yours, so greatly agitated, filled with various pursuits and enjoyments, and wandering through different worlds, has been extended.
यस्मिन्न् एव मुहूर्ते त्वं मृतिम् अभ्यागतः पुरा । तदैव प्रतिभैषा ते स्वयम् अभ्युदिता हृदि
At the very moment in the past when you approached death, at that very instant, this insight spontaneously arose in your heart.
एकाम् आवर्तवलनां त्यक्त्वाधत्ते यथापराम् । क्षिप्रम् एव नदीवाहश् चित्प्रवाहस् तथैव वः
Just as a current of water, leaving one whirlpool, quickly enters another, so too does the stream of consciousness swiftly assume another cycle after abandoning one.
आवर्तान्तरसंमिश्रो यथावर्तः प्रवर्तते । कदाचिद् एवं सर्गश्रीर् मिश्रामिश्रा च वर्धते
As a whirlpool, mingled with other eddies, continues to revolve, so too does the glory of creation, mixed and unmixed, sometimes increase in this way.
तस्मिन् मृतिमुहूर्ते ते प्रतिभानम् उपागतम् । एतज् जालम् असद्रूपं चिद्भागे सद् इव स्थितम्
At that moment of your death, insight arose for you; this web, though unreal in nature, appears to abide in the portion of consciousness as if it were real.
यथा स्वप्नमुहूर्ते ऽन्तस् संवत्सरशतक्रमः । यथा सङ्कल्पनिर्माणे जीवितान् मरणं पुनः
Just as, in the moment of a dream, a sequence of a hundred years may pass; just as, in the creation of imagination, life and death occur again and again—
यथा गन्धर्वनगरे कुड्यमण्डपकुट्टनम् । यथा नौयानसंरम्भे वृक्षपर्वतचोपनम्
Just as, in the city of the Gandharvas, there are walls, halls, and chambers; just as, in the commotion of a boat journey, there appear trees and mountains—
यथा स्वधातुसङ्क्षोभे पुरपर्वतनर्तनम् । यथा समञ्जसं स्वप्ने स्वशिरःपरिकर्तनम्
Just as, when one's own bodily humors are disturbed, the city and mountains appear to dance; just as, in a dream, one may see oneself cutting off one's own head—
मिथ्यैवेयम् इह प्रौढा भ्रान्तिर् आततरूपिणी । वस्तुतस् तु न जातो ऽसि न मृतो ऽसि कदाचन
In this way, this powerful delusion, taking many forms, is entirely false; in reality, you have never been born nor have you ever died.
शुद्धविज्ञानरूपस् त्वं शान्तम् आत्मनि तिष्ठसि । पश्यसीवैतद् अखिलं न च पश्यसि किञ्चन
You are of the nature of pure consciousness, abiding in peace within yourself; you appear to see all this, yet in truth you see nothing at all.
सर्वात्मकतया नित्यं प्रकचस्य् आत्मनात्मनि । महामणिर् इवोदार आलोक इव भासुरः
By your very nature, you always shine forth as the Self within the Self, like a great, noble jewel or like radiant light.
वस्तुतस् तु न भूपीठम् इदम् न च भवान् अयम् । न चेमे गिरयो ग्रामा न चेह न च वै वयम्
In reality, this earth-seat does not exist, nor do you exist as this; these mountains and villages are not here, nor are we truly here at all.
गिरिग्रामकविप्रस्य मण्डपाकाशके किल । तल् लीलापतिराज्याढ्यं जगद् आभाति भासुरम्
For the mountain-village brahmin, in the open space of the pavilion, this world appears as a splendid play of royal sovereignty.
तत्र लीलाराजधानीमण्डपो मण्डिताकृतिः । भाति तस्योदरे व्योम्नि तवेदं विततं जगत्
There, the royal pavilion of play, adorned in form, shines; within its inner space, this entire world of yours is spread out.
यस्मिञ् जगति गेहे ऽन्तर् यस्मिन् वयम् इह स्थिताः । एवं तेषां मण्डपानां व्योम व्योमैव निर्मलम्
In whatever world, in whatever house, within which we now stand—so, for those pavilions, the space within is pure space alone.
तेषु मण्डपखेष्व् अस्ति न मही न च पत्तनम् । न वनानि व शैलौघा न मेघसरिदर्णवाः
In those pavilions, there is neither earth nor city; there are no forests, nor clusters of mountains, nor clouds, rivers, or oceans.
केवलं तत्र निश्शून्ये विहरन्ति गृहे जनाः । न पश्यन्ति जगन् नापि पार्थिवान् न च भूधरान्
Only people dwell there in emptiness within their homes; they do not see the world, nor earthly beings, nor mountains.
एवं चेत् तत् कथं देवि ममेहानुचरा इमे । सम्पन्ना आत्मना सन्ति ते किम् आत्मनि नाथवा
If it is so, then how, O Devi, are these attendants of mine here with me? Are they established in themselves, or do they depend on the self?
जगत् स्वप्नार्थवद् भाति तत्र स्वप्ने नवाद्रयः । कथम् आत्मनि सत्यास् स्युर् नासत्या वेति मे वद
The world appears like a dream there; in the dream, there are no new mountains. How can what is true in the self be real, and what is untrue not be? Tell me.