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.
राजन् विदितवेद्येषु शुद्धबोधैकरूपिषु । न किञ्चिद् एतत् सद्रूपं चिद्व्योमात्मसु जागतम्
O King, among those who know what is to be known, whose nature is pure awareness, nothing in this world has a form similar to the consciousness-space self.
शुद्धबोधात्मनो भाति कुतो नाम जगद्भ्रमः । रज्ज्वां सर्पभ्रमे शान्ते पुनस् सर्पभ्रमः कुतः
For one whose self is pure awareness, how can the illusion of the world arise? When the illusion of a snake in a rope is pacified, how can the illusion of a snake arise again?
असद्भाते परिज्ञाते कुतस् सत्ता जगद्भ्रमे । परिज्ञाते मरुजले पुनर् जलमतिः कुतः
When the unreal is recognized, how can the illusion of the world have existence? Once the mirage is known, how can the mind again believe there is water?
स्वप्नकाले परिज्ञाते स्वे स्वप्नमरणे कुतः । स्वस्वप्ने स्वप्नमृतिभीर् अमृतस्यैव जायते
When one's own dream is recognized, how can the death within the dream persist? In one's own dream, fear of dream-death arises only for what is immortal.
बुद्धस्य शुद्धस्य शरन्नभश्श्रीस्वच्छावदातस्य घनाशयस्य । अहं जगच् चेति कुशब्दकार्थवर्जं यद् अस्त्य् अङ्गनवाचिकं तत्
Whatever remains, apart from the words 'I' and 'world,' in the pure, awakened, stainless, clear, and immaculate mind—such alone is truly indicated by the wise.
इत्य् उक्तवत्य् अथ मुनौ दिवसो जगाम सायन्तनाय विधये ऽस्तम् इनो जगाम । स्नातुं सभा कृतनमस्करणा जगाम श्यामाक्षये रविकरैश् च सहाजगाम
After the sage had spoken thus, the day drew to its evening close; the sun set, and the assembly, having offered their salutations, departed to bathe, accompanied by the sun’s fading rays.
यस् त्व् अबुद्धमतिर् मूढो रूढो न वितते पदे । वज्रसारम् इदं तस्य जगद् अस्त्य् असद् एव सत्
For one whose mind is unawakened, deluded, and fixed in ignorance, this world—though truly insubstantial—appears as real and solid as adamant.
यथा बालस्य वेतालो मृतिपर्यन्तदुःखदः । असद् एव सदाकारं तथा मूढमतेर् जगत्
Just as a goblin brings only suffering and death to a child, so too, for the deluded mind, the unreal world appears in the form of reality.
ताप एव यथा वारि मृगाणां भ्रमकारणम् । असत्यम् एव सत्याभं तथा मूढधियां जगत्
As a mirage causes thirst in deer, so too, for those of deluded intellect, the unreal world appears as if it were real.
यथा स्वप्ने मृतिर् जन्तोर् असत्या सत्यरूपिणी । नार्थक्रियाकरी भाति तथेदं दुर्विदां जगत्
Just as death in a dream appears real to a living being but has no actual effect, so too, this world seems real to the ignorant but brings about no true result.