स गर्भो जायते लोके पूर्वकर्मानुसारतः । भव्यो भवत्य् अभव्यो वा बालको ललिताकृतिः
That embryo is born in the world according to previous actions; the child becomes fortunate or unfortunate, with a charming form.
ततो ऽनुभवतीदं हि यौवनं मदनोन्मुखम् । ततो जरां पद्ममुखे हिमाशनिम् इव च्युताम्
Then, he experiences youth, inclined toward passion; then, like frost falling on a lotus face, he undergoes old age.
ततो ऽपि व्याधिमरणं पुनर् मरणमूर्छनम् । पुनस् स्वप्नवद् आयातं पिण्डैर् देहपरिग्रहम्
After that, disease and death occur, then again the swoon of death; once more, as in a dream, he assumes a body composed of elements.
याम्यं याति पुनर् लोकं पुनर् एनं भ्रमक्रमम् । भूयो भूयो ऽनुभवति व्योम्न्य् एव व्योमरूपवान्
He goes again to the realm of Yama, then again follows this wandering process; repeatedly, he experiences existence in the sky, having a form of space.
आदिसर्गे यथा देवि भ्रम एव प्रवर्तते । तथा कथय मे भूयः प्रसादाद् बोधवृद्धये
O Devi, just as delusion arises at the beginning of creation, so too, by your grace, tell me again for the growth of understanding.
परमार्थघनं शैलाः परमार्थघनं द्रुमाः । परमार्थघनं पृथ्वी परमार्थघनं नभः
The mountains are of the essence of the highest reality; the trees are of the essence of the highest reality; the earth is of the essence of the highest reality; the sky is of the essence of the highest reality.
सर्वात्मकत्वात् स यतो यथोदेति चिदीश्वरः । परमाकाशशुद्धात्मा तथा तत्र भवत्य् अलम्
Because the Lord-Consciousness is the self of all, whatever arises from Him is pure as the supreme space; thus, that alone is sufficient there.
सर्गादौ स्वप्नपुरुषन्यायेनादिप्रजापतिः । यथा स्फुरत्प्रकचितस् तथाद्यापि स्थिता स्थितिः
At the beginning of creation, the first creator, by the analogy of the dream-person, manifests as a shining appearance; in the same way, that state persists even now.
प्रथमो ऽसौ प्रतिच्छन्दः पदार्थानां हि बिम्बकम् । प्रतिबिम्बितम् एतस्माद् यत् तद् अद्यापि संस्थितम्
That first reflection is the prototype of objects; whatever is reflected from that remains established even now.
यन् नाम सुशिरं स्थानं देहानां तद्गतो ऽनिलः । करोत्य् अङ्गपरिस्पन्दं जीवतीत्य् उच्यते ततः
That which is called the hollow space within bodies, into which air enters, causes the movement of limbs; therefore, it is said to be alive.
सर्गादाव् एव मे वैषा जङ्गमे ऽधिष्ठिता स्थितिः । चेतना अपि निस्स्पन्दास् तेन ते पादपादयः
Even at the beginning of creation, this very state was established in the moving beings; and though consciousness is unmoving, because of that, trees and the like are as they are.
चिदाकाशो ऽयम् एवांशं कुरुते चेतनोदितम् । स एव संविद् भवति शेषं तद् अपि नैव तत्
This very space of consciousness assumes a portion awakened by consciousness; that itself becomes awareness, and the rest is not truly that.
नरो यदि खुरप्रान्तं चेतत्य् अक्षिपटं न तु । तत् तस्य नाक्षिणिर्जीवं नाजीवत्य् एव सर्वतः
If a man is aware of the tip of his hoof or the edge of his eyelid, but not the eye itself, then for him, the life of the eye is not present, nor does it live in any way.
तथा खं खतया भूमिर् भूमित्वेनाप्तया जलम् । यद् यथा चेतति स्वैरं तद् वेत्त्य् एव तथावपुः
In the same way, space is perceived as space, earth as earth, and water as water, each according to how it is freely conceived; whatever is thought of in a certain way, that alone is known in that form.
इति सर्वशरीरेण जङ्गमत्वेन जङ्गमम् । स्थावरं स्थावरत्वेन सर्वात्मा भावयन् स्थितः
Thus, the one who contemplates all bodies as moving by the nature of movement, and the unmoving as unmoving, remains established as the Self of all.
तस्माद् यज् जङ्गमं नाम तत् सचोपनरूपधृत् । तेन बुद्धं ततस् तद्वत् तद् एवाद्यापि संस्थितम्
Therefore, whatever is called 'moving' truly exists as such, having assumed that form; being known as such, it remains even now in that very way.
यज् जडाभिधम् आबुद्धं स्थावरं तेन वै पुनः । जडम् अद्यापि संविद्धि शिलातरुतृणादि तत्
Whatever is called 'inert' and is not known, that is the unmoving; even now, know that as inert—such as stones, trees, grass, and the like.
न तु जाड्यं पृथक् किञ्चिद् अस्ति नापि च चेतनम् । नास्ति भेदो ऽत्र सर्गादौ सत्तासामान्यकेन तु
But there is truly no separate existence of inertness, nor of consciousness; at the beginning of creation, there is no distinction here, due to the common substratum of existence.
वृक्षाणाम् उपलानां या नामान्तस्स्थास् स्वसंविदः । बुद्ध्यादीनीहितान्य् एव तानि तेषाम् इह स्थितिः
The names that exist within trees and stones are only their own inner awareness; their existence here is established only by the presence of intellect and the like.
विदो ऽन्तस् स्थावरादेर् यास् तस्या बुद्ध्यादयो हि ते । अन्याभिधानास् त्व् अन्यार्थास् सङ्केतैर् अपरैस् स्थिताः
The intellect and so on that exist within the interior of the unmoving and the like—these are simply other names, referring to other things, established by different conventions.
क्रिमिकीटपतङ्गानां येषाम् अन्तस् स्वसंविदः । तान्य् एव तेषां बुद्ध्यादीन्य् अन्याभिख्यार्थकानि तु
For worms, insects, and flying creatures, their inner awareness is their only reality; their intellect and other faculties merely serve to designate them by different names.
यथोत्तराब्धिजनता दक्षिणाब्धिजनस्थितिम् । न किञ्चिद् अपि जानाति निजसंवेदनाद् ऋते
Just as the people of the eastern ocean know nothing of the existence of those by the southern ocean, except through their own awareness,
स्वसंज्ञानुभवे लीनास् तथा स्थावरजङ्गमाः । परस्परजडास् सर्वे स्वसङ्केतपरायणाः
In the same way, all stationary and moving beings are absorbed in their own self-awareness, mutually insensible, each devoted to their own sphere of perception.
यथा शिलान्तस्संस्थानां बहिस्स्थानां च वेदनम् । असज् जडं च भेकानां मिथोऽन्तस् तस्थुषां तथा
Just as stones are unaware of those outside themselves, and frogs, being insentient, are mutually unaware of each other within their own confines,
तत्र सर्वगतं चित्त्वाच् चिद्व्योम्ना यत् प्रचेतितम् । सर्गादौ चोपनं वायुस् स इहाद्यापि संस्थितः
There, whatever is known as mind, pervading all, is revealed by the space of consciousness; and just as wind was present at the beginning of creation, so it remains even now.
विदितं यत् तु सौशिर्यं तन् नभस् तत्र मारुतः । स्पन्दात्मेत्यादि स महान् पदार्थेष्व् इति चोपनम्
What is recognized as emptiness there is space, and wind exists within it; being of the nature of vibration and so on, it is called the great element among objects.
चित्त्वं तु परमार्थेन स्थावरे जङ्गमे स्थितम् । चोपनान्य् अनिलैर् एव भवन्ति न भवन्ति च
But mind, in the highest sense, abides in both the immobile and the mobile; its manifestations arise and cease only through the winds.
एवं भ्रान्तिमयं विश्वं पदार्थास् संविदंशवः । सर्गादिषु यथैवासंस् तथैवाद्यापि संस्थिताः
Thus, this world, full of delusion, is composed of objects that are rays of consciousness; just as they were at the beginning of creation, so they remain even now.
यथा विश्वपदार्थानां स्वभावस्य विजृम्भणम् । असत्यम् एव सत्याभं तद् एतत् कथितं तव
Just as the manifestation of the essential nature of all things in the world is, in truth, unreal though it appears real—so has this been explained to you.
अयम् अस्तङ्गतप्रायः पश्य राजा विदूरथः । मालाशवस्य पद्मस्य पत्युस् ते याति हृद्गुहाम्
See, King Viduratha, the lord of the garland-like lotus, is now nearly departed; he is entering the secret chamber of your heart.