तस्यां ध्याननिषण्णायां किरातजनमण्डले । अनायान्त्यां चिरं कालं जनदोषप्रशान्तये
While she sits absorbed in meditation among the tribes of hunters, not coming forth for a long time, the people's faults are pacified.
सा देवी कन्दरानाम्नी मङ्गलेतरनामिका । सम्प्रस्थापिता प्रोच्चैः पुरे गहनकोटरे
That goddess, named Kandarā, also called Maṅgaletarā, was established with great honor in a deep cave within the city.
ततः प्रभृति तत्रान्यो यो यो भवति भूमिपः । स कन्दरां भगवतीं प्रतिष्ठापयति स्वयम्
From that time onward, every king who rules there himself installs the goddess Kandarā.
यः कन्दरां प्रतिष्ठां वा न करोति नृपो ऽधमः । तस्योपतापनिचयाः प्रजा निघ्नन्ति यत्नतः
Any inferior king who does not perform the installation of Kandarā, his subjects diligently destroy him with a multitude of calamities.
तत्पूजनाद् अवाप्नोति जनस् तत्रेप्सितं फलम् । स्वभावनावशोच्छूनम् अनर्थायाप्रपूजनम्
By worshipping her, people there obtain the desired result; neglect of her worship, driven by one's own disposition, leads to misfortune.
वध्यलोकोपचारेण सा देवी परिपूज्यते । प्रतिमायां स्थिताद्यापि चित्तस्थफलदायिनी
That goddess, though worshipped with the customary rites for the condemned, remains in the image, still bestowing the fruits that reside in the mind.
सकललोकसमङ्गलकारिणी कवलिताखिलवध्यमहाजना । जयति सात्र किरातजनास्पदा परमबोधवती चिरदेवता
She, the long-honored goddess, abode of the forest-dwellers, endowed with supreme knowledge, brings auspiciousness to all the worlds and devours all the great multitudes destined for destruction—she is victorious here.
एतत् ते कथितं सर्वम् उपाख्यानम् अनिन्दितम् । कर्कट्या वनराक्षस्या यथावद् अनुपूर्वशः
All this blameless tale has been told to you, just as it happened, about the demoness Karkati, in proper sequence.
हिमवद्गह्वरप्रोक्ता सा कथं कृष्णराक्षसी । कथं च कर्कटी नाम्ना यथावद् वद मे प्रभो
O Lord, tell me precisely how that black demoness, spoken of in the caves of the Himalayas, came to be called Karkati by name.
कुलानि सन्त्य् अनेकानि राक्षसानां स्वभावतः । तानि कृष्णानि शुक्लानि हरितान्य् उज्ज्वलानि च
There are many lineages of demons by nature; among them are black, white, green, and radiant ones.
कर्कटप्राणिसदृशः कर्कटो नाम राक्षसः । बभूव तज्जा सा कृष्णा कर्कटी कर्कटाकृतिः
There was a demon named Karkata, resembling a crab-like creature; she was born from him, black in color, called Karkati, and had the form of a crab.
कर्कटीप्रश्नसंस्मृत्या मयैषा कथिता तव । अध्यात्मोक्तिप्रसङ्गेन चित्स्वरूपनिरूपणे
Because of remembering Karkati's question, I have recounted this to you, in the context of spiritual instruction and the exposition of the nature of consciousness.
सम्पन्नम् एवम् एकस्माद् असम्पन्नम् अपि स्फुटम् । इदं जगद् अनाद्यन्तात् पदात् परमकारणात्
Thus, from one cause, both the completed and the uncompleted are clearly manifest; this world, without beginning or end, arises from the supreme cause, step by step.
भाविन्यो वीचयो वारिण्य् अन्यानन्यास् स्थिता यथा । वर्तमाना अपि परे सृष्टयस् संस्थितास् तथा
Just as waves, though appearing and disappearing in water, remain nothing other than water, so too do all these diverse creations, though seemingly present, truly abide in the Supreme.
अज्वलन्न् एव काष्ठेषु वह्निर् अर्थक्रियां यथा । करोति मर्कटादीनां शीतापहरणादिकाम्
Just as fire, though not visibly blazing in wood, still serves its purpose—such as removing cold for monkeys and others—
समं सौम्यत्वम् अजहद् एव नित्योदितस्थिति । तथा ब्रह्म करोतीदं नानाकर्तेव सज् जगत्
In the same way, Brahman, ever serene and unchanging, brings forth this manifold world, as if engaging in various actions, without abandoning its essential tranquility.
अप्य् अनागत एवायम् एवं सर्ग उपागतः । भोस् सालभञ्जिकासंविद् दारुणीव सुबोधिता
Even before it has arisen, this creation has already come forth in this manner—like the awareness of a wooden statue of a woman, which is awakened in the wood itself.
बीजाद् यथानन्यद् अपि फलाद्य् अन्यद् इवोत्थितम् । चितेस् तथानन्यद् अपि चेत्यम् अन्यद् इवोत्थितम्
Just as from a seed, though not different from it, a fruit appears as if distinct, so too from consciousness, though not other than it, the object of consciousness seems to arise as something else.
अच्छेदाद् एकसत्ताया न भेदः फलबीजयोः । चिच्चेत्ययोश् च वार्यूर्म्योर् इव वस्तुनि कश्चन
Because of the indivisibility of a single reality, there is truly no separation between seed and fruit, or between consciousness and its object, just as there is none between water and its waves.
अविचाराद् ऋते भेदो नैतयोर् उपपद्यते । यतः कुतश्चिद् उदितस् स विचारेण नश्यति
Except through lack of inquiry, no division between these two can be established; whatever distinction appears from somewhere, vanishes upon investigation.
भ्रान्तिर् एषा यथायाता तथा यातु रघूद्वह । ज्ञास्यस्य् एतत् प्रबुद्धस् त्वम् एनां केवलम् उत्सृज
This delusion has arisen as it has, O descendant of Raghu; let it depart in the same way. When you awaken, you will know this—simply abandon it.
भ्रान्तिग्रन्थौ वित्रुटिते मदुक्तिश्रवणात् तव । ज्ञानशब्दार्थभेदानां वस्तु ज्ञास्यस्य् अलं स्वयम्
When the knot of delusion is severed by hearing my words, you will yourself know the reality of the distinctions between knowledge, word, and meaning.
चित्ताद् इयम् अनर्थश्रीस् तच् च सा चेतरश् च ते । मदुक्तिश्रवणाद् एव शान्तिम् एष्यन्त्य् असंशयम्
This prosperity of misfortune arises from the mind, and so does its opposite; by merely hearing my words, they will certainly attain peace.
ब्रह्मणस् सर्वम् उत्पन्नं सर्वं ब्रह्मैव चेति च । मद्गीर्भिस् सम्प्रबुद्धस् सञ् ज्ञास्यस्य् अलम् अनिन्दित
Everything arises from Brahman, and everything is indeed Brahman; awakened by my words, you will know this fully, O blameless one.
तस्माद् इदम् इति ब्रह्मन् व्यतिरेकार्थपञ्चमी । ननु किं वक्षि देवेशाद् अभिन्नं सर्वम् इत्य् अपि
Therefore, O Brahman, the phrase 'this is' expresses distinction; but why do you say, O lord of gods, that all is undivided?
उपदेशाय शास्त्रेषु जातश् शब्दो ऽथवार्थजः । प्रतियोगिव्यवच्छेदस् सङ्ख्यालक्षणपक्षवान्
For the sake of instruction in the scriptures, a word arises either from sound or from meaning, marked by exclusion of opposites and by the characteristics of enumeration.
भेदो दृश्यत एवायं व्यवहारान् न वास्तवः । वेतालो बालकस्येव कार्यार्थं परिकल्पितः
This difference is seen only in practical dealings, not in reality; like a goblin imagined for a child's purpose.
द्वैतैक्यम् अपि नो यस्यां यथाभूतार्थसंस्थितौ । अस्ति तस्याम् ईदृशस् स्यात् कुतस् सङ्कल्पविप्लवः
Even duality and unity do not exist in the state where things abide as they truly are; in such a state, how could there be disturbance of thought?
कार्यकारणभावो हि यथा स्वस्वामिलक्षणः । हेतुश् च हेतुमांश् चैव तथैवावयवक्रमः
The relationship of cause and effect is defined by its own characteristics, just as the cause and the one possessing the cause, and likewise the sequence of parts.
व्यतिरेकाव्यतिरेकपरिणामादिविभ्रमः । तथा भावविकाराश् च विद्याविद्ये सुखासुखे
The confusion of transformation, distinction and non-distinction, as well as the modifications of states, knowledge and ignorance, pleasure and pain, all arise in this way.