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.
एवमादिमयी मिथ्यासङ्कल्पकलनोम्भिता । अज्ञानाम् अवबोधार्थं न तु भेदो ऽस्ति वस्तुनि
Thus, beginning with these, false imagination arises, produced by the activity of fanciful thought; for the sake of understanding by the ignorant, but in reality, there is no division in the substance.
असम्बोधाद् अयं भेदो ज्ञाते द्वैतं न विद्यते । ज्ञाते संशान्तकलनं मौनम् एवावशिष्यते
This division exists due to lack of understanding; when knowledge arises, duality does not exist. When knowledge dawns, all mental constructions subside and only silence remains.
परम् एकम् अनाद्यन्तम् अविभागम् अखण्डितम् । इति ज्ञास्यसि सिद्धान्तकाले बोधम् उपागतः
At the culmination of inquiry, when you have attained understanding, you will know the supreme, one, without beginning or end, indivisible and unbroken.
विकल्पन्ते ह्य् असम्बुद्धास् स्वविकल्पविजृम्भितैः । उपदेशाद् अयं वादो ज्ञाते द्वैतं न विद्यते
Those who are unawakened engage in mental distinctions, expanding their own imaginations; but this teaching is given for instruction—when knowledge arises, duality does not exist.
वाच्यवाचकसम्बन्धो विना द्वैतं न सिध्यति । न च द्वैतं सम्भवति मौनं वा वाच इत्य् अलम्
Without the relationship of word and meaning, duality cannot be established; and duality itself is not possible—whether in silence or in speech, that is sufficient.
महावाक्यार्थनिष्ठां त्वं बुद्धिं कृत्वा रघूद्वह । वचोभेदम् अनादृत्य यद् इदं वच्मि तच् छृणु
O descendent of Raghu, establish your intellect in the meaning of the great sayings, disregarding differences in words; listen now to what I say.
जातं कुतश्चिद् उत्थाय गन्धर्वपुरवन् मनः । भ्रान्तिमात्रं तनोतीदं जगदाख्यं स्वजृम्भणम्
The mind, arising from somewhere, like a city of the Gandharvas, produces only delusion; this manifestation called the world is merely its own projection.
यथा चेतस् तनोतीमां जगन्मायां तथानघ । शृणु त्वं कथयामीदं दृष्टान्तं सृष्टिवेदने
Just as the mind projects this illusion of the world, O sinless one, listen as I now explain this with an example regarding the perception of creation.
यं श्रुत्वा सर्वम् एवेदं भ्रान्तिमात्रम् इति स्वयम् । राम निश्चयवान् भूत्वा दूरे त्यक्ष्यसि वासनाम्
Hearing this, you yourself, O Rama, will become convinced that all this is merely delusion, and you will cast away attachment from afar.
मनोमनननिर्माणमात्रम् एव जगत्त्रयम् । सर्वम् उत्सृज्य शान्तात्मा स्वात्मन्य् एव निवत्स्यसि
The three worlds are nothing but a creation of thought and imagination; abandoning everything, with a peaceful mind, you will abide in your own Self alone.