स राजा सा च ते भृत्यास् सर्व एव परस्परम् । चिदाकाशैकतायोगाद् आवयोश् च प्रभावतः
That king, she, and those servants—all of them together—by the unity of consciousness-space and the power belonging to us both, will know each other.
महाचित्प्रतिभासाश् च महानियतिनिश्चयात् । अन्योऽन्यम् एवं वेत्स्यन्ति मिथस् सम्प्रतिबिम्बितम्
Great manifestations of consciousness, by the firm resolve of supreme order, will thus recognize one another, mutually reflected as if in a mirror.
इयं मे सहजा भार्या ममेयं सहजा सखी । ममेयं सहजा राज्ञी भृत्यो ऽयं सहजो मम
This is my natural wife, this is my natural companion, this is my natural queen, and this servant is naturally mine.
केवलं त्वम् अहं सा च यथावृत्तम् अखण्डितम् । ज्ञास्याम महदाश्चर्यं न तु कश्चिद् अपीतरः
Only you, I, and she will know, exactly as it happened, uninterrupted; we will understand this great wonder, but no one else at all.
अमुनैव शरीरेण किमर्थं नागता पतिम् । एषा वरे ऽपि संप्राप्ते लीला ललितवादिनि
Why did she not come to her husband with this very body, even when the wedding was arranged? Lila, you who speak gracefully.
अप्रबुद्धधियस् सिद्धलोकान् पुण्यवशोदितान् । न समर्थास् स्वदेहेन प्राप्तुं छाया इवातपान्
Those whose minds are not awakened, though they have reached the worlds of the siddhas by the force of merit, are not able to arrive there with their own bodies, just as a shadow cannot reach sunlight.
आदिसर्गे हि नियतिस् स्थापितेति प्रबोधिभिः । यथा सत्यम् अलीकेन न मिलत्य् एव किञ्चन
In the primal creation, destiny is established by the awakened ones; just as truth can never merge with falsehood in any way.
यावद् वेतालसङ्कल्पो बालस्य किल विद्यते । निर्वेतालधियस् तावद् उदयस् तस्य कः कथम्
As long as a child holds the fantasy of a goblin, how can any real experience arise for him who is free from such thoughts?
अविवेकज्वरोष्णत्वं विद्यते यावद् आत्मनि । तावद् विवेकशीतांशुशैत्यं कुत उदेत्य् अलम्
As long as the fever of indiscrimination persists in oneself, how can the coolness of the moon of discernment possibly arise?
अहं पृथ्व्यादिदेहः खेगतिर् नास्ति ममोत्तमा । इति निश्चयवान् यो ऽन्तः कथं स्यात् सो ऽन्यनिश्चयः
One who is firmly convinced within, 'I am this body made of earth and elements, I have no higher movement in space,' how can he hold any other conviction?
अतो ज्ञानविवेकेन पुण्येनाथ वरेण वा । पुण्यदेहे न गच्छन्ति परं लोकम् अनेन नो
Therefore, through knowledge and discernment, or by virtue or by a boon, one does not reach the supreme world merely by having a virtuous body.
शुष्कपर्णं किलाङ्गारे पतद् एवाशु दह्यते । अयं देवमयीं देहः प्राप्त एव विशीर्यते
Just as a dry leaf instantly burns when it falls on a coal, so too this body, though divine, perishes as soon as it is obtained.
एतावद् एव भवति वरलाभविजृम्भितैः । यथा संवित् स एवाहं तथा स्मृत इति स्थितिः
This alone is the extent of the expansion gained by good fortune: as one remembers, 'I am that consciousness,' so is one's state.
यस् सर्पप्रत्ययो रज्ज्वां स कथं सर्पकार्यकृत् । आत्मन्य् एव हि यो नास्ति तस्य का कार्यकारिता
He who has the notion of a snake in a rope—how can he perform the actions of a snake? For in oneself, what does not exist—how can there be any activity from it?
यत् त्व् एतन् मृत इत्य् एव मिथ्या समनुभूयते । प्रागभ्यासस्य पुष्टस्य नामैतत् प्रविजृम्भितम्
That which is experienced as 'this is dead' is merely false; it arises only from the prior cultivation of habit.
स्वानुभूते जगज्जाले सुगमे संसृतिभ्रमः । नान्यसङ्कल्पिते नाम सर्गाद्यभ्यास ईदृशः
In the web of the world perceived by oneself, the delusion of transmigration is easy; but in what is imagined by others, such habitual notions of creation and so on do not occur.
अन्तर् अनुभूयमानास् संसृतयो बाह्यभूतजालानाम् । अविदितवेद्यदृशाम् अतिदूरे पुंसाम् इवैन्दवं बिम्बम्
The cycles of transmigration experienced within are far removed from the external web of beings, unseen and unknown, like the moon's disk to those who do not perceive it.
तस्माद् ये वेद्यवेत्तारो ये वा धर्मं परं श्रिताः । आतिवाहिकदेहत्वं प्राप्नुवन्त्य् एव नेतरे
Therefore, those who know the knowable or who have taken refuge in the supreme dharma attain the ātivāhika body; others do not.
आधिभौतिकदेहत्वं मिथ्या भ्रममयात्मकम् । कथम् अन्ये स्थितिं यातु च्छायास् ते कथम् आतपे
The state of the elemental body is false, its nature is made of delusion; how can others reach stability, just as shadows cannot stand in sunlight?
लीला विदितवेद्या नो परमं धर्मम् आश्रिता । केवलं तेन सा भर्तृकल्पितं नगरं गता
Līlā, who knows the knowable but has not taken refuge in the supreme dharma, has merely reached the city imagined by her husband.
एवम् एषा प्रयाता तु भर्ता पश्य ममाम्बिके । प्रवृत्तः प्राणसन्त्यागे कर्तव्यम् किम् इहाधुना
Thus she has departed, O Ambika, see—her husband has begun to abandon his life-force; what is to be done here now?
भावाभावेषु भावानां कथं नियतिर् आगता । कथं भूयो ऽप्य् अनियतिर् मृतिजन्मादिषूचिता
How has destiny come among the existences and non-existences of beings? How is it that again, non-destiny is spoken of in matters like death and birth?
कथं स्वभावसंसिद्धिः कथं सत्ता पदार्थगा । कथम् अग्न्यादिषूष्णत्वं पृथ्व्यादौ स्थिरता कथम्
How does natural disposition arise? How does existence enter into objects? How does heat reside in fire and the like, and how does stability abide in earth and such?
हिमादिषु कथं शैत्यं का सत्ता कालखादिषु । भावाभावग्रहोत्सर्गस् स्थूलसूक्ष्मदृशः कथम्
How does coldness exist in things like snow? What is the existence in time, space, and so on? How do the arising and ceasing of being and non-being, and the perception of gross and subtle, occur?
कथम् अत्यन्तम् उच्छ्रायं तृणगुल्माङ्कुरादिकम् । वस्तुनायात्य् अनष्टे ऽपि स्थिते स्वोच्छ्रायकारणे
How does great height, as seen in grass, bushes, sprouts, and the like, not come to a thing even when the cause for its height remains and the object itself is not destroyed?
महाप्रलयसंपत्तौ सर्गास्थास्तमये सति । अनन्ताकाशम् आशान्तं सद् ब्रह्मैवावतिष्ठते
At the time of the great dissolution, when creation and its foundation have set, only the infinite, peaceful space-like existence, the true Brahman, remains.
तच्चिद्रूपतया तेजःकणो ऽहम् इति चेतति । स्वप्ने संविद् यथा हि त्वम् आकाशगमनादि वा
That, in the form of consciousness, imagines itself as a particle of light, thinking, 'I am this.' Just as in a dream you experience awareness or flying in the sky.
तेजःकणो सौस्थूलत्वम् आत्मनात्मनि विन्दति । असत्यम् एव सत्याभं ब्रह्माण्डं तद् इदं स्मृतम्
The particle of light perceives grossness within itself, in itself. This universe, though unreal, is regarded as real in appearance.
तत्रान्तर् ब्रह्म तद् वेत्ति ब्रह्माहम् अयम् इत्य् अथ । मनोराज्यं स कुरुते खात्मैव तद् इदं जगत्
Within that, Brahman knows itself as Brahman, saying, 'I am this.' Then it creates a kingdom of thought; this world is truly only its own sky-like self.
तस्मिन् प्रथमतस् सर्गे या यथा यत्र संविदः । कथितास् तास् तथा तत्र स्थिता अद्यापि निश्चलाः
In that first creation, whatever forms of awareness were described as existing in whatever way and wherever, those remain there even now, unmoving.