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.
केन मार्गेण देवेशि यान्त्यौ वै शवमण्डपम् । एनम् एवाशु पशन्त्याव् आवां गच्छाव उत्तमे
By which path, O goddess of the gods, do these two go to the funeral pavilion? Let us quickly observe this very one and proceed to the highest.
मनुष्यवासनान्तस्स्थं मार्गम् आश्रित्य गच्छति । एषो ऽहम् अपरं लोकं दूरं यामीति चिन्मयम्
He proceeds by the path that lies within the residue of human tendencies, thinking, 'I am going to another world, far away,' his mind made of consciousness.
मार्गेणावासनेनैव या वस् तेनैव सम्मतम् । परस्परेच्छा संवित्तिर् न हि सौहार्दबन्धिनी
By whatever path one goes, it is agreed that it is only by one's own latent tendencies; mutual desire and awareness are not truly bonds of affection.
इति विहितकथाशमक्रमायां परमदृशि प्रसृते प्रबोधभानौ । नृपतिवरसुतामनस्य् उदारे विगलितविज् जरढो विदूरथो ऽभूत्
Thus, as the discourse, which brings about the cessation of stories, unfolded and the supreme vision spread forth in the light of awakening, the noble-minded Viduratha, freed from delusion, became as if lifeless before the princess.
एतस्मिन्न् अन्तरे राजा परिवृत्ताक्षितारकः । बभूवैकतनुप्राणस् सद्यश् शुष्कसिताधरः
Meanwhile, the king, with his eyes turned upward, became as if his life had merged into one; at once, his lips turned dry and white.
जीर्णपर्णसवर्णाभः क्षीणपाण्डुमुखच्छविः । भृङ्गकूजितसच्छायाश्वासकूटाविकूणितः
His complexion resembled withered leaves, his face pale and emaciated; his breath, like the hum of bees, came forth unevenly from his chest.
महामरणमूर्छान्धकूपे निपतिताशयः । अन्तर्निलीननिश्शेषनेत्रादीन्द्रियवृत्तिमान्
His intent had fallen into the deep pit of the great swoon of death, with all the activities of his senses—eyes and others—withdrawn completely within.
चित्रन्यस्त इवाकारमात्रदृश्यो विचेतनः । निस्स्पन्दसर्वावयवस् समुत्कीर्ण इवोपले
He appeared like a painted figure, visible only in form, devoid of consciousness, motionless in every limb, as if cast upon a stone.
बहुनात्र किम् उक्तेन तालुदेशेन तं जहौ । प्राणः पिपतिषुं वृक्षं सुपक्षीवान्तरिक्षगः
What more need be said? Through the region of the palate, his life-breath departed, like a well-winged bird leaving a tree for the sky.
तं ते ददृशतुर् बाले दिव्यदृष्टी नभोगतम् । जीवं प्राणमयं संविद्गन्धलेशम् इवानिले
With divine vision, the two maidens saw the vital being—composed of life-breath and awareness—rising into the sky, like a trace of fragrance in the wind.