यथा तरङ्गा जलधौ तथेमास् सृष्टयः परे । उत्पत्योत्पत्य लीयन्ते रजांसीव महानिले
Just as waves arise and dissolve in the ocean, so these creations arise and dissolve in the Supreme, like dust in a great wind.
तस्माद् भ्रान्तिमयाभासे मिथ्यात्वम् अहमात्मके । मृगतृष्णाजलरये केवास्था सर्गभस्मनि
Therefore, in the appearance made of delusion, the sense of self is false; what reliance is there on the mirage-water or on the ashes of creation?
भ्रान्तयश् च न तत्रान्यास् तास् ता एव परं पदम् । घने तमसि यक्षाभा तम एव न यक्षकाः
There are no other delusions there; those very things are the supreme state. In dense darkness, there are forms like yakṣas, but truly, there is only darkness, not the yakṣas themselves.
तस्माज् जन्म मृतिर् मोहो व्योमाहं त्वम् इदं ततम् । सर्वं तच् च महाकल्पशान्तौ यद् अवशिष्यते
Therefore, birth, death, delusion, space, 'I', 'you', and all this—whatever remains at the end of the great cycle—is all that there is.
नातस् सत्यम् इदं दृष्टं न चासत्यं कदाचन । द्वयम् एवैतद् अथ वा ब्रह्म तत्रैव सम्भवत्
Thus, this that is seen is not truly real, nor is it ever truly unreal; it is both, or else, it is Brahman alone that appears as such.
आकाशपरमाण्वन्तर् द्रव्यादेर् अणुके ऽपि वा । जीवाणुर् यत्र तत्रेदं जगद् वेत्ति निजं वपुः
Within the subtlest particle of space, or even in the atom of matter, the individual soul perceives this world as its own form.
अग्निर् औष्ण्यं यथा वेत्ति निजभावक्रमोदितम् । पश्यतीदं तथैवात्मा स्वात्मभूतं विशुद्धचित्
Just as fire knows its own heat, arising from its inherent nature, so too does the pure consciousness perceive this world as its own self.
यथा सूर्यातपे गेहे भ्रमन्ति त्रसरेणवः । तथेमे परमाकाशे ब्रह्माण्डत्रसरेणवः
Just as motes of dust move about in a house illuminated by sunlight, so too do these universes, like specks, exist in the supreme space.
यथा वायौ स्थितस् स्पन्द आमोदश् शैत्यम् अम्बरे । पिण्डग्रहविनिर्मुक्तं तथा विश्वं स्थितम् परे
Just as vibration abides in air, fragrance in wind, and coolness in the sky—so too does the universe exist in the Supreme, free from the grasp of forms.
भावाभावग्रहोत्सर्गस्थूलसूक्ष्मचराचराः । विवर्जितस्यावयवैर् भावा ब्रह्मण ईदृशैः
Existence and non-existence, grasping and releasing, gross and subtle, moving and unmoving—all these states, though appearing as attributes, truly belong to Brahman, which is free from all parts.
साकारस्येव बोधाय विज्ञेया भवताधुना । अनन्यास् स्वात्मनस् ते स्युस् तरोर् अवयवा इव
Just as the parts of a tree exist for the sake of its form, so too, for the sake of understanding, you should now regard all these as non-different from your own self.
यथास्थितम् इदं विश्वं निजभावक्रमोदितम् । रिक्तं तद् विश्वशब्दार्थैर् अनन्यद् ब्रह्मणि स्थितम्
This universe, as it stands, arises from the sequence of one's own nature; it is empty, and the meanings of the word 'universe' are nothing other than Brahman, in which it abides.
न तत् सत्यं न चासत्यं रज्ज्वां सर्पभ्रमोपमम् । मिथ्यानुभूतितस् सत्यम् असत्यं तत् परीक्षणात्
It is neither true nor untrue, like the illusion of a snake in a rope; what is experienced as false is considered true or untrue only upon examination.
परमं कारणं वित्त्वाज् जीवत्वम् इव वेत्त्य् अलम् । अतस् तद् एवानुभवञ् जीवत्वं विन्दते स्फुटम्
Knowing the supreme cause, one knows existence as if it were life; thus, by experiencing only that, one distinctly attains the sense of living.
सत्यं भवत्य् असत्यं वा खे ऽपि भातम् इदं जगत् । रञ्जयत्य् एव जीवाणुं स्वोत्थाभिर् अनुभूतिभिः
Whether true or untrue, this world appearing in space colors the living atom with experiences arising from itself.
अनुभूतय एतास् तु काश्चित् पूर्वानुभूतितः । अपूर्वानुभवाः काश्चित् समाश् चैवासमाश् च ताः
These experiences, some are from previous experiences, some are unprecedented, and some are equal while others are unequal.
क्वचित् कदाचित् ता एव क्वचिद् एव समा अपि । कचन्त्य् असत्यास् सत्याभा जीवाकाशे ऽनुभूतयः
Sometimes, somewhere, those same experiences are equal, and sometimes they are not; in the space of the living being, experiences move as untrue or as true.
तत्कुलास् तत्समाचारास् तज्जन्मानस् तदीहिताः । त एव मन्त्रिणः पौराः प्रतिभाने भवन्ति वः
Those families, those customs, those births, those intentions—those very ones become your counselors and citizens in the realm of intelligence.
ते चैवात्मन्य् अलं सत्या देशकालेहितैस् समाः । सर्वगात्मस्वरूपायाः प्रतिभाया इति स्थितिः
And they, being established in the Self, are fully content, unaffected by actions bound to place and time, remaining in the radiance of the all-pervading nature of consciousness.
यथा राजात्मनि व्योम्नि प्रतिभोदेति सन्मयी । तथान्व् अगग्रगोदेति सत्यैव प्रतिभास्वरे
Just as an image appears in the royal mirror of the sky, composed of pure being, so too does the reflection of truth arise in the radiance of consciousness.
त्वच्छीला त्वत्समाचारा त्वत्कुला त्वद्वपुष्मयी । इति लीलेयम् आभाति प्रतिभा प्रतिबिम्बजा
With your habits, your conduct, your lineage, and your form—thus, in play, the reflection arising from consciousness appears as if it were you.
सर्वगे संविदादर्शे प्रतिभा प्रतिबिम्बति । यादृशी यत्र सा तत्र तथोदेति निरन्तरा
In the mirror of all-pervading awareness, the reflection appears; whatever its nature, wherever it is, so it arises continuously.
जीवाकाशस्य यान्तस्स्था प्रतिभा कचति स्वयम् । सा बहिः खे चिदादर्शप्रतिबिम्बाद् इयं स्थिता
The reflection that moves within the space of the individual soul shines forth by itself; this, standing outside, is established as the image in the mirror of consciousness.
एषा त्वम् अम्बरम् अहं भुवनं धरादि राजेति सर्वम् अजम् एव विभातमात्रम् । चिद्व्योम बिल्वजठरं विदुर् अङ्ग विद्धि त्वं चेति शान्तम् अलम् आस्स्व यथास्थितेह
This is you, I am the sky, this world is the earth and so on—thus, all appears as the unborn alone; know, O dear one, that the space of consciousness is like the womb of a bael fruit—be at peace and remain as you are here.
विदूरथस् ते भर्तैष तनुं त्यक्त्वा रणाङ्गने । तद् एवान्तःपुरं प्राप्य तादृगात्मा भविष्यति
That Viduratha, your husband, having left his body on the battlefield, will reach that very inner abode and become of such a nature.
इत्य् आकर्ण्य वचो देव्या लीला सा तत्पुरास्पदा । पुनः प्रह्वा स्थितोवाच वचनं विहिताञ्जलिः
Hearing these words of the goddess, Lila, standing in her palace, again bowed with joined palms and spoke these words.
देवी भगवती ज्ञप्तिर् नित्यम् एव मयार्चिता । स्वप्नेषु दर्शनं देवि सा ददाति निशासु मे
O Goddess, the blessed awareness has always been worshipped by me; in dreams, O Devi, she grants me her vision in the nights.
सा यादृग् एव देवेशि तादृग् एव त्वम् अम्बिके । त्वं मे कृपणकारुण्याद् वरं देहि वरानने
O Queen of the gods, just as she appears, so do you, O Mother; out of your compassion for the afflicted, O beautiful-faced one, grant me a boon.
इत्य् उक्ता सा तदा ज्ञप्तिस् स्मृत्वा तद् भक्तिभावनाम् । इदं प्रसन्ना प्रोवाच तां लीलां तत्पुरास्पदाम्
Thus addressed, that awareness, recalling her devotion, became pleased and spoke these words to Lila, who stood before her.
अनन्यया भावनया यावज्जीवम् अजीर्णया । परितुष्टास्मि ते वत्से गृहाणाभीप्सितं वरम्
By your unwavering and lifelong devotion, O child, I am satisfied with you; receive the boon you desire.