Verse 1
श्रुत्वेत्थं प्रियया प्रोक्तं हेमचूडोऽतिविस्मितः । हर्षगद्गदया वाचा पुनर्वक्तुं प्रचक्रमे ॥ १ ॥
śrutv-etthaṁ priyayā proktaṁ hemacūḍo'tivismitaḥ । harṣa-gadgadayā vācā punar-vaktuṁ pracakrame ॥ 1 ॥
Having heard his beloved’s words, Hemachuda was astonished. With a voice choked with joy, he began to speak again.
Verse 2
धन्या प्रियेऽसि निपुणा अहो ते ज्ञानवैभवम् । किं वर्णयामि यत् प्रोक्तमाख्यारूपतयाऽखिलम् ॥ २ ॥
dhanyā priye'si nipuṇā aho te jñāna-vaibhavam । kiṁ varṇayāmi yat proktam ākhyā-rūpatayā'khilam ॥ 2 ॥
Oh dear, you are blessed and skillful. How can I describe the splendor of your knowledge, who has spoken about that as a complete story?
Verse 3
एवंविधं स्ववृत्तं मे नाभवद्विदितं क्वचित् । त्वदुक्त्याऽहं सम्प्रति तत् करामलकवत् स्फुटम् ॥ ३ ॥
evaṁvidhaṁ sva-vṛttaṁ me nābhavad viditaṁ kvacit । tvad-uktyā'haṁ samprati tat karāmala-kavat sphuṭam ॥ 3 ॥
I was unaware of such a story about my nature. Your words have made it as clear to me as a fruit in my hand.
Verse 4
स्मराम्यनुभवाम्यन्तरहो लोकक्रियाऽद्भुता । का सा परा चितिर्माता कथं तस्यास्तु नो जनिः ॥ ४ ॥
smarāmy anubhavāmy antar aho loka-kriyā'dbhutā । kā sā parā citir mātā kathaṁ tasyāstu no janiḥ ॥ 4 ॥
I recall and experience it within the wonderful actions of the world. Who is that supreme consciousness, the mother, and how are we born from her?
Verse 5
के वा वयं स्वरूपं किमस्माकं तद् ब्रवीहि मे । इति पृष्टा हेमलेखा रामोवाच प्रियं प्रति ॥ ५ ॥
ke vā vayaṁ svarūpaṁ kim asmākaṁ tad bravīhi me । iti pṛṣṭā hemalekhā rāmovāca priyaṁ prati ॥ 5 ॥
"Who are we, and what is our nature? Tell me that," he asked Hemalekha. She then spoke to his beloved.
Verse 6
नाथ शृणु प्रवक्ष्यामि गूढार्थमिदमादरात् । विचारयात्मनो रूपं बुद्धयाऽत्यन्तविशुद्धया ॥ ६ ॥
nātha śṛṇu pravakṣyāmi gūḍhārtham idam ādarāt । vicārayātmano rūpaṁ buddhayā'tyanta-viśuddhayā ॥ 6 ॥
Listen, my lord, I will respectfully explain this hidden meaning. Contemplate the form of the self with an extremely pure intellect.
Verse 7
न दृश्यं नापि तद्वाच्यमतो वक्ष्यामि तत् कथम् । ज्ञाते स्वात्मस्वरूपे वै ततो ज्ञास्यसि मातरम् ॥ ७ ॥
na dṛśyaṁ nāpi tad vācyam ato vakṣyāmi tat katham । jñāte svātma-svarūpe vai tato jñāsyasi mātaram ॥ 7 ॥
It is neither visible nor speakable, so how will I explain? By knowing your own true form, you will indeed come to know the mother.
Verse 8
नह्यादेशः स्वरूपेऽस्ति तत आदेष्टृवर्जितम् । स्वं रूपं स्वात्मना पश्य शुद्धबुद्धिसमाश्रयम् ॥ ८ ॥
nahy ādeśaḥ svarūpe'sti tata ādeṣṭṛ-varjitam । svaṁ rūpaṁ svātmanā paśya śuddha-buddhi-samāśrayam॥ 8 ॥
Indeed, there is no command in one’s true form, hence it is without a commander. Perceive your own form with your self and pure intellect.
Verse 9
देवादितिर्यगन्तानां भान्तं भानैरभासितम् । भान्तं सर्वत्र सर्वस्य सर्वदा मानवर्जितम् ॥ ९ ॥
devād-tiryag-antānāṁ bhāntaṁ bhānaiḥ abhāsitam । bhāntaṁ sarvatra sarvasya sarvadā mānavarjitam ॥ 9 ॥
Shining from gods to lower beings, illuminated by rays, it shines everywhere, encompassing everything, always without a mind.
Verse 10
कथं कुत्र कदा केन निरूप्येतापि लेशतः । मन्नेत्रं दर्शयेत्येवमुक्तमेतत् प्रियाधुना ॥ १० ॥
kathaṁ kutra kadā kena nirūpyeta api leśataḥ । man-netraṁ darśayety evam uktam etat priyādhunā ॥ 10 ॥
How, where, when, and by whom can it be described even partially? Now, It is similar to you asking, “Show me my eyes, beloved”.
Verse 11
नात्राचार्यस्योपयोगो यथा नयनदर्शने । निपुणोऽपि महाचार्यः कथं नेत्रं प्रदर्शयेत् ॥ ११ ॥
nātrācāryasy-opayogo yathā nayana-darśane । nipuṇo'pi mahācāryaḥ kathaṁ netraṁ pradarśayet ॥ 11 ॥
Here, a teacher is of no use as in seeing one’s own eyes. Even a skilled great teacher, how can he show you your eyes?
Verse 12
अतो गुरुरुपायोऽत्र तदुपायप्रदर्शनात् । तत्ते वक्ष्याम्युपायं तच्छृणु संयतमानसः ॥ १२ ॥
ato gurur upāyo'tra tad-upāya-pradarśanāt । tat-te vakṣyāmy upāyaṁ tac-chṛṇu saṁyata-mānasaḥ ॥ 12 ॥
Therefore, the teacher is merely a means to reveal it. I will tell you that method; listen with a restrained mind.
Verse 13
यावत् त्वमात्मनि ममेत्येवं तु प्रतिपश्यसि । ततः परं निजं रूपं यन्ममेति न भाति ते ॥ १३ ॥
yāvat tvam ātmani mamety evaṁ tu pratipaśyasi । tataḥ paraṁ nijaṁ rūpaṁ yan mameti na bhāti te ॥ 13 ॥
As long as you see "mine" in the self, your true form, which is beyond "mine," will not shine for you.
Verse 14
गत्वैकान्ते विविच्यैतद्यद्यद् भाति ममत्वतः । तत्तत् परित्यज्य परं स्वात्मानमभिलक्षय ॥ १४ ॥
gatv-aikānte vivicyaitad yadyad bhāti mamatvataḥ । tat-tat parityajya paraṁ svātmānam abhilaḳṣaya ॥ 14 ॥
Seek solitude and discern this: whatever shines as "mine," abandon it. Beyond that, observe the self.
Verse 15
यथाहं ते ममत्वेन भासनान्नात्मता मयि । सम्बन्धमात्रादात्मीया न स्वरूपगता ह्यहम् ॥ १५ ॥
yathāhaṁ te mamatvena bhāsanān nātmatā mayi । sambandhamātrād ātmīyā na svarūpagatā hy aham ॥ 15 ॥
As I appear to you as "mine," it is not because I possess self-ness. It is merely due to our relationship and your own thinking, not because of my true essence.
Verse 16
ममार्थमखिलं त्यक्त्वा यत्त्यक्तुं नैव शक्यते । तमात्मानं समालक्ष्य परं श्रेयः समाप्नुहि ॥ १६ ॥
mamārtham akhilaṁ tyaktvā yat tyaktuṁ naiva śakyate । tam ātmānaṁ samālakṣya paraṁ śreyaḥ samāpnuhu ॥ 16 ॥
Abandon everything for my sake, even that which cannot truly be abandoned. Realize the self and attain supreme welfare.
Verse 17
इत्युक्तः प्रियया हेमचूड उत्थाय वै द्रुतम् । ययावश्वं समारुह्य तत्क्षणे नगराद् बहिः ॥ १७ ॥
ity uktaḥ priyayā hemacūḍa utthāya vai drutam । yayāv aśvaṁ samāruhya tatkṣaṇe nagarād bahiḥ ॥ 17 ॥
Thus spoken by his beloved, Hemachuda quickly stood, mounted a horse, and left the city at that moment.
Verse 18
उद्यानं नन्दनसमं प्रविश्य क्षणमात्रतः । वनान्तः सौधमुन्नम्रं स्फाटिकं प्रविवेश ह ॥ १८ ॥
udyānaṁ nandan-samaṁ praviśya kṣaṇa-mātrataḥ । vanāntaḥ saudham unnamraṁ sphāṭikaṁ praviveśa ha ॥ 18 ॥
Entering the garden resembling Nandan in a moment, he entered a tall crystal mansion at the forest's edge.
Verse 19
विसृज्यानुचरान् सर्वान् द्वारपालानशासयत् । न कोऽप्यत्र प्रविशतु मय्येकान्तविचारणे ॥ १९ ॥
visṛjyānucarān sarvān dvārapālān aśāsayat । na ko'py atra praviśatu mayy ekānta-vicāraṇe ॥ 19 ॥
Dismissing all attendants and instructing the gatekeepers, he ordered that no one should enter during his solitary contemplation.
Verse 20
राजामात्याश्च गुरवो राजा वाऽप्यत्र सङ्गतः । अप्रवेश्या एव यावदहमाज्ञां दिशामि वः ॥ २० ॥
rājāmātyāś ca guravo rājā vā'py atra saṅgataḥ । appraveśyā eva yāvad aham ājñāṁ diśāmi vaḥ ॥ 20 ॥
The king's ministers, teachers, or the king himself, even if assembled here, are not allowed to enter until I give you the order.
Verse 21
इत्युक्त्वारुह्य सौधाम्यं नवमीं भूमिमाविशत् । तत्र वातायने चित्रे सर्वलोकावलोकने ॥ २१ ॥
ity-uktvā rūhya saudhāmyam navamīṁ bhūmim āviśat । tatra vātāyane citre sarva-lokāvalokane ॥ 21 ॥
Having spoken thus, he ascended the mansion and entered the ninth floor, where there was a beautiful window with a view of all worlds.
Verse 22
आसने मृदुतूलाढये विवेशान्यविवर्जितः । मनः समाधाय दृढं विचारमकरोत्तदा ॥ २२ ॥
āsane mṛdu-tūlāḍhye viveśānya-vivarjitaḥ । manaḥ samādhāya dṛḍhaṁ vicāram akarot tadā ॥ 22 ॥
He sat on a soft cushioned seat, free from others, and then, focusing his mind firmly, he engaged in contemplation.
Verse 23
नूनमेते जनाः सर्वे कथमेवं विमोहिताः । नैकोऽप्यत्र विजानाति स्वात्मानं लेशतोऽपि वै ॥ २३ ॥
nūnam ete janāḥ sarve katham evaṁ vimohitāḥ । naiko'py atra vijānāti svātmānaṁ leśato'pi vai ॥ 23 ॥
How are all these people so deluded? Not even one among them knows their own self even slightly.
Verse 24
सर्वोऽपि स्वात्मनो हेतोः करोति विविधाः क्रियाः । केचित् पठन्ति शास्त्राणि साम्नायाङ्गानि नित्यशः ॥ २४ ॥
sarvo'pi svātmano hetoḥ karoti vividhāḥ kriyāḥ । kecit paṭhanti śāstrāṇi sāmnāyāṅgāni nityaśaḥ ॥ 24 ॥
Everyone engages in various activities for their own sake. Some read scriptures and Vedic texts daily.
Verse 25
केचिद्धनान्यर्जयन्ति केचिच्छासति चावनिम् । अन्ये युध्यन्ति रिपुभिरन्ये भोगैकलम्पटाः ॥ २५ ॥
kecid dhanāny arjayanti kecic chāsati cāvanim । anye yudhyanti ripubhir anye bhogaika-lampaṭāḥ ॥ 25 ॥
Some earn wealth, some rule the earth. Others fight with enemies, while some indulge solely in pleasures.
Verse 26
कुर्वन्त्येतत् स्वार्थमेते स स्वात्मा कतमो भवेत् । नैनं जानाति कोऽप्यत्र कुत एवमयं भ्रमः ॥ २६ ॥
kurvanty etat svārtham ete sa svātmā katamo bhavet । nainaṁ jānāti ko'py atra kuta evam ayaṁ bhramaḥ ॥ 26 ॥
They do all this for self-interest, but what truly is the self? No one here knows this; where, then, does this delusion come from?
Verse 27
अहो यथावदात्मानमविदित्वैव वै कृतम् । व्यर्थं स्वप्ने कृतमिव तदद्य विमृशामि तम् ॥ २७ ॥
aho yathāvad ātmānam aviditvaiva vai kṛtam । vyarthaṁ svapne kṛtam iva tad adya vimṛśāmi tam ॥ 27 ॥
Alas, without truly knowing the self, all this has been done. It is like actions performed in vain in a dream. Now, I contemplate this.
Verse 28
गृहधान्य राज्यधनयोषित्पश्वादि किञ्चन । न मे स्वरूपं भवति त्वनहन्ताश्रयत्वतः ॥ २८ ॥
gṛha-dhānya rājya-dhana-yoṣit-paśvādi kiñcana । na me svarūpaṁ bhavati tv anahantā-āśrayatvataḥ ॥ 28 ॥
House and grain, kingdom and wealth, women and cattle, and other possessions are not my essence; as they exist in the absence of the "I-ness" in them.
Verse 29
मदर्थ भूतताहेतोर्देहोऽहं स्यां हि सर्वथा । नूनं क्षत्रियदायादो गौराङ्गोऽहं न संशयः ॥ २९ ॥
madartha bhūtatā-hetor deho'haṁ syāṁ hi sarvathā । nūnaṁ kṣatriya-dāyādo gaurāṅgo'haṁ na sanśayaḥ ॥ 29 ॥
For my sake, because of my existence, I should indeed be the body in every way. Surely, I am a Kshatriya heir with a fair body, no doubt.
Verse 30
अहन्तया समाक्रान्तास्तथैतेऽपि जनाः परे । इति निश्चित्य दध्यौ तं देहं राजकुमारकः ॥ ३० ॥
ahantayā samākrāntās tathā ete'pi janāḥ pare । iti niścitya dadhyau taṁ dehaṁ rāja-kumārakaḥ ॥ 30 ॥
With "I-ness" overcome about others, and seeing others in the same way, the prince contemplated that body.
Verse 31
अथ देहस्य चात्मत्वं प्रतिषेद्धुं प्रचक्रमे । अहो कथं देह एष ममतायाः समाश्रयः ॥ ३१ ॥
atha dehasya cātmatvaṁ pratiṣeddhuṁ pracakrame । aho kathaṁ deha eṣa mamatāyāḥ samāśrayaḥ ॥ 31 ॥
Then he began to negate the selfhood of the body. He thought, alas, how can this body be the refuge of possessiveness?
Verse 32
रुधिरास्थ्यादिसंघातः प्रतिक्षणविकारवान् । मम रूपं भवेन्नूनं छिन्नमेतत्तु लक्ष्यते ॥ ३२ ॥
rudhirāsthīādi-saṁghātaḥ prati-kṣaṇa-vikāravān । mama rūpaṁ bhaven nūnaṁ chinnam etat tu lakṣyate ॥ 32 ॥
The aggregate of blood, bones, and such, constantly changing, may surely be just my form. He severed (his attachment to the body), and indeed observed.
Verse 33
काष्ठलोष्टसमत्वेन स्वप्नादौ चान्यथा स्थितः । नाहं देहोऽन्य एव स्यां प्राणोऽप्येष तथाविधः ॥ ३३ ॥
kāṣṭha-loṣṭa-samatvena svapnādau cānyathā sthitaḥ । nāhaṁ deho'nya eva syāṁ prāṇo'py eṣa tathāvidhaḥ ॥ 33 ॥
Like wood or clay established in dreams (which keep changing), similarly, I am not the body; I may indeed be something else. This life-breath is also similar.
Verse 34
मनो बुद्धिश्च नाहं स्यां यत एतन्ममेरितम् । अतो देहादिबुद्धयन्ता दन्य एव न संशयः ॥ ३४ ॥
mano buddhiś ca nāhaṁ syāṁ yata etan mameritam । ato dehādibuddhyanta danya eva na sanśayaḥ ॥ 34 ॥
I may not be the mind or intellect, since these are mine. Thus, from body to intellect, I am indeed something else, no doubt.
Verse 35
अहं कदाचिन्नास्मीति भासनाभावहेतुतः । सर्वदाऽहं भासमानः स्थित एव न संशयः ॥ ३५ ॥
ahaṁ kadācin nāsmīti bhāsanābhāva-hetutaḥ । sarvadā'haṁ bhāsamānaḥ sthita eva na sanśayaḥ ॥ 35 ॥
I am never absent, even when there is no appearance of the world. I am always established as existing, no doubt.
Verse 36
भासमानस्य तु मम केन भानमिति स्फुटम् । नहि जानामि तत् कस्मादेतन्न विदितं मया ॥ ३६ ॥
bhāsamānasya tu mama kena bhānam iti sphuṭam । nahi jānāmi tat kasmād etan na viditaṁ mayā ॥ 36 ॥
Clearly, what is the awareness of my existence? I do not know that; why is this unknown to me?
Verse 37
घटादिकं चक्षुराद्यैर्भासते भुवि नान्यतः । प्राणस्त्वचा विभात्येष मनो ज्ञानेन चोहितम् ॥ ३७ ॥
ghaṭādikaṁ cakṣur-ādyair bhāsate bhuvi nānyataḥ । prāṇas-tvaca vibhāty-eṣa mano jñānena cohitam ॥ 37 ॥
The pot and similar objects appear through the eyes and other senses, not otherwise on earth. This life-breath is felt through touch; the mind is perceived through knowledge by intellect.
Verse 38
एवं बुद्धिः केन च मे भासनं नाविदं त्विदम् । अथैषां भासनादेव नात्मा भासेत मे यदि ॥ ३८ ॥
evaṁ buddhiḥ kena ca me bhāsanaṁ nāvidaṁ tvidam । athaiṣāṁ bhāsanād eva nātmā bhāseta me yadi ॥ 38 ॥
Thus, how is it that I am not aware of my intellect? If the self does not shine, then from where does this awareness of everything come to me?
Verse 39
तर्हि नो विमृशाम्येतांस्ततो मे भासनं भवेत् । इति निश्चित्य मनसा जहौ मानसगोचरम् ॥ ३९ ॥
tarhi no vimṛśāmy-etāṁs tato me bhāsanaṁ bhavet । iti niścitya manasā jahau mānasa-gocaram ॥ 39 ॥
Then, I will not contemplate the mind and intellect; my awareness will arise. Thus deciding, he abandoned the mental sphere through his mind.
Verse 40
अथाऽपश्यदन्धकारं गाढं तत् क्षणमात्रतः । इदं ममात्मनो रूपमिति निश्चितमानसः ॥ ४० ॥
atha'apayśad-andhakāraṁ gāḍhaṁ tat kṣaṇa-mātrataḥ । idaṁ mamātmano rūpam iti niścitya mānasaḥ ॥ 40 ॥
Then, for a moment, he saw dense darkness. Determining in his mind that this is the form of his self.
Verse 41
प्रहर्ष मतुलं लेभे चाथ भूयो व्यचिन्तयत् । नूनं पुनः प्रपश्यामीत्येवं चित्तं रुरोध वै ॥ ४१ ॥
praharṣa matulaṁ lebhe cātha bhūyo vyacintayat । nūnaṁ punaḥ prapaśyāmītyevaṁ cittaṁ rurodha vai ॥ 41 ॥
He experienced incomparable joy by doing this and then thought, "Surely, I will see again." With this in mind, he restrained his thoughts once more.
Verse 42
चञ्चलं हठयोगेन निरुद्धं समवैक्षत । तेजःपुञ्जमनाद्यन्तं भास्वरं क्षणमात्रतः ॥ ४२ ॥
cañcalaṁ haṭhayogena niruddhaṁ samavaikṣata । tejaḥ-puñjam-anādyantaṁ bhāsvaraṁ kṣaṇamātrataḥ ॥ 42 ॥
Through forceful practice, he restrained his restless mind and clearly saw a mass of light, without beginning or end, shining for a moment.
Verse 43
प्रबुद्धश्चिन्तयामास किमेतदिति विस्मितः । अहो पश्यामि विविधं किमात्मानं कथं त्विदम् ॥ ४३ ॥
prabuddhaś-cintayāmāsa kim-etad-iti vismitaḥ । aho paśyāmi vividhaṁ kimātmānaṁ kathaṁ tvidam ॥ 43 ॥
Awakened, he thought, "What is this?" Amazed, he said, "Oh, I see various forms. What is this self, and how does this happen?"
Verse 44
भूयः पश्यामि चेव्येवं रुरोध स्वमनस्तदा । विलीनं निद्रया चित्तं बभौ चिरतरं दृढम् ॥ ४४ ॥
bhūyaḥ paśyāmi cevy-evaṁ rurodha svamanas-tadā । vilīnaṁ nidrayā cittaṁ babhau cirataraṁ dṛḍham ॥ 44 ॥
Then, he restrained his mind once more, saying, "I will see again." His mind, absorbed in sleep, remained steady for a long time.
Verse 45
तत्रापश्यत् स्वप्नजालं विचित्रानेकदर्शनम् । अथ प्रबुद्धोऽत्यन्तं वै चिन्तां प्राप महत्तराम् ॥ ४५ ॥
tatrāpaśyat svapna-jālaṁ vicitrāneka-darśanam । atha prabuddho'tyantaṁ vai cintāṁ prāpa mahattarām ॥ 45 ॥
There, he saw a network of dreams, filled with various strange visions. Then, greatly awakened, he attained profound thought.
Verse 46
किमहं निद्रयाच्छन्नः स्वप्नान् समवलोकयम् । तमस्तेजश्चापि दृष्टमहो स्वप्नात्मकं भवेत् ॥ ४६ ॥
kim-ahaṁ nidrayācchannaḥ svapnān samavalokayām । tamas-tejaś-cāpi dṛṣṭam-aho svapnātmakaṁ bhavet ॥ 46 ॥
What dreams did I see while covered by sleep? I saw both darkness and light; perhaps the self has a dream-like nature.
Verse 47
स्वप्नस्तु मानसोल्लासस्तदेतं वर्जये कथम् । भूयो निगृह्य पश्यामीत्येवं निश्चित्य वै दृढम् ॥ ४७ ॥
svapnas-tu mānasollāsas-tadetaṁ varjaye katham । bhūyo nigṛhya paśyāmītyevaṁ niścitya vai dṛḍham ॥ 47 ॥
The dream is indeed a mental delight; how can I abandon it? So, firmly resolving, I will restrain my mind and see again.
Verse 48
रुरोध चित्तं तु हठात्तदेतदभवत् स्थिरम् । तदानन्दसमुद्रान्तर्निमग्न इव सोऽभवत् ॥ ४८ ॥
rurodha cittaṁ tu haṭhāt-tad-etad-abhavat sthiram । tadānanda-samudrāntar-nimagna iva so'bhavat ॥ 48 ॥
He restrained his mind forcefully until it became steady. Then, he felt as if he were immersed in an ocean of inner bliss.
Verse 49
पुनश्चित्तप्रचलनात् प्रबुद्धोऽभवदञ्जसा । किमेष मेऽभवत् स्वप्नश्चाऽथवा चित्तविभ्रमः ॥ ४९ ॥
punaś-citta-pracalanāt prabuddho'bhavad-añjasā । kim-eṣa me'bhavat svapnaś-cā'thavā citta-vibhramaḥ ॥ 49 ॥
With the movement of his mind, he immediately awakened. What was that? Was it a dream or just mental confusion?
Verse 50
आहोस्वित् सत्य एष स्यादविचिन्त्यं विभाति मे । नाऽन्वभूवं किञ्चिदपि सुखमाप्तं कथं मया ॥ ५० ॥
āhosvit satya eṣa syād-avicintyaṁ vibhāti me । nā'nvabhūvaṁ kiñcid-api sukham-āptaṁ kathaṁ mayā ॥ 50 ॥
Or is this indeed the truth? It seems inconceivable to me. I have never experienced such bliss before; how did I attain it?
Verse 51
अहोऽस्य सुखलेशस्य तुल्यं नास्त्यत्र किञ्चन । अहं सुषुप्तवन्मूढः कथमेतत् सुखं स्थितम् ॥ ५१ ॥
aho'sya sukhaleśasya tulyaṁ nāstyatra kiñcana । ahaṁ suṣuptavan-mūḍhaḥ katham-etat sukhaṁ sthitam ॥ 51 ॥
Oh, nothing here in this world, compares to even a fragment of this bliss. I was deluded, as if in deep sleep; how did this bliss still remain?
Verse 52
नात्र हेतुं कञ्चिदपि लक्षये तत् कथं भवेत् । आत्मावगमनायाहं प्रवृत्तोऽप्यद्य नाविदम् ॥ ५२ ॥
nātra hetuṁ kañcid-api lakṣaye tat kathaṁ bhavet । ātmāvagamanāyāhaṁ pravṛtto'py-adya nāvidam ॥ 52 ॥
I do not perceive any cause here; how can that be? Despite my efforts for self-realization, I did not know this until today.
Verse 53
आत्मानमन्यच्चान्यच्च पश्यामि किमिदं भवेत् । प्रकाशो वान्धकारो वा सुखं वान्यदथापि वा ॥ ५३ ॥
ātmānam-anyac-cānyac-ca paśyāmi kim-idaṁ bhavet । prakāśo vāndhakāro vā sukhaṁ vānyad-athāpi vā ॥ 53 ॥
I see the self, as another, and yet another; what can this be? Is it light or darkness, bliss or something else?
Verse 54
आत्मा भवेन्मम तथा क्रमिकैतत्स्वरूपकः । नान्तमेम्यत्र भूयस्तां पृच्छामि विदुषीं प्रियाम् ॥ ५४ ॥
ātmā bhaven-mama tathā kramikaitat-svarūpakaḥ । nāntam-emy-atra bhūyas-tāṁ pṛcchāmi viduṣīṁ priyām ॥ 54 ॥
This self may be mine, and this form seems to follow sequentially. I cannot reach a final conclusion here; I will ask my wise, dear one again.
Verse 55
इति निश्चित्य द्वारेशमाहूयाज्ञां समादिशत् । स्वसन्निधानमानेतुं हेमलेखां नृपात्मजः ॥ ५५ ॥
iti niścitya dvāreśam-āhūyājñāṁ samādiśat । sva-sannidhānam-ānetuṁ hemalekhāṁ nṛpātmajaḥ ॥ 55 ॥
Thus deciding, the prince called the doorkeeper and instructed him to bring Hemalekha to his presence.
Verse 56
अथ प्राप्ता मुहूर्तेन द्वारिकस्य निदेशतः । आरुरोह महासौधं मेरुमिन्दुप्रभेव सा ॥ ५६ ॥
atha prāptā muhūrtena dvārikasya nideśataḥ । āruroha mahāsaudhaṁ merum-induprabheva sā ॥ 56 ॥
She arrived promptly at the doorkeeper's order and ascended the great mansion that looked like moonlight gracing Mount Meru.
Verse 57
अथापश्यद् राजसुतं प्रियं शान्तात्ममानसम् । निश्चलं निर्विकारं च संहृतेन्द्रियमण्डलम् ॥ ५७ ॥
athāpaśyad rāja-sutaṁ priyaṁ śāntātma-mānasam । niścalaṁ nirvikāraṁ ca saṁhṛtendriya-maṇḍalam ॥ 57 ॥
Then she saw the prince, her dear one, with a tranquil mind, steady, unchanging, and with senses withdrawn.
Verse 58
समीपमुपसृत्याशु तद्विष्टरमुपारुहत् । एकासनोपविष्टायां तस्यां स निमिषार्द्धतः ॥ ५८ ॥
samīpam-upasṛtyāśu tad-viṣṭaram-upāruhat । ekāsanopaviṣṭāyāṁ tasyāṁ sa nimiṣārdhataḥ ॥ 58 ॥
Approaching near, she quickly ascended her seat, and she sat beside him in a moment.
Verse 59
उन्मील्य नयने पार्श्वे समालोकयदास्थिताम् । आलोकिता प्रियं शीघ्रं प्रणयात् परिषस्वजे ॥ ५९ ॥
unmīlya nayane pārśve samālokayad-āsthitām । ālokitā priyaṁ śīghraṁ praṇayāt pariṣasvaje ॥ 59 ॥
Opening his eyes, he saw her present by his side. Seeing his dear one, he quickly embraced her with affection.
Verse 60
ततः प्राहामृतस्यन्दि सुन्दरं वचनं प्रिया । नाथ किं भवताहूता कच्चित्ते नीरुजं तनौ ॥ ६० ॥
tataḥ prāhāmṛta-syandi sundaraṁ vacanaṁ priyā । nātha kiṁ bhavatā-hūtā kaccit-te nīrujaṁ tanau ॥ 60 ॥
Then his dear one spoke beautiful, nectar-like words, "My lord, why have you called me? Is your body healthy?"
Verse 61
वदाहूतौ कारणं मे यदर्थमहमागता । एवं प्रियानुयुक्तः स बभाषे स्वात्मनः प्रियाम् ॥ ६१ ॥
vadāhūtau kāraṇaṁ me yadarthamahamāgatā । evaṁ priyānuyuktaḥ sa babhāṣe svātmanaḥ priyām ॥ 61 ॥
Tell me the reason you called me, for which I have come. Thus asked by his dear one, he spoke to her about his experiences.
Verse 62
प्रिये त्वयानुशिष्टोऽहं विविक्तेऽत्र समास्थितः । विचारपरमः स्वात्मरूपलक्षणहेतवे ॥ ६२ ॥
priye tvayānuśiṣṭo'haṁ vivikte'tra samāsthitaḥ । vicāra-paramaḥ svātma-rūpa-lakṣaṇa-hetave ॥ 62 ॥
Dear, as you instructed, I have settled here in solitude, deeply contemplating the nature and characteristics of the self.
Verse 63
तत्परेणापि चित्रं तु लक्षितं तत् पृथक् किमु । आत्मनः सर्वदा प्राप्तेर्भासमानत्वतोऽपि च ॥ ६३ ॥
tat-pareṇāpi citraṁ tu lakṣitaṁ tat pṛthak kimu । ātmanaḥ sarvadā prāpterbhāsamānatvato'pi ca॥ 63 ॥
Furthermore, it is strange that it is observed as separate; why is that? The self is always present and manifest.
Verse 64
असम्यग् भासनं चान्यभासनस्य निमित्ततः । इति मत्वा निरुध्यान्यभासनं सुव्यवस्थितः ॥ ६४ ॥
asamyaḍ bhāsanaṁ cānyabhāsanasya nimittataḥ । iti matvā nirudhyānyabhāsanaṁ suvyavasthitaḥ ॥ 64 ॥
Incorrect perception arises from other perceptions. Considering this, I stopped those other perceptions and became well-settled.
Verse 65
अपश्यमन्धकारं च प्रकाशमन्यदेव च । क्वचित् सुखं महत् प्राप्तं किमेतद्वद मे प्रिये ॥ ६५ ॥
apaśyam-andhakāraṁ ca prakāśam-anyadeva ca । kvacit sukhaṁ mahat prāptaṁ kim-etad-vad me priye ॥ 65 ॥
I saw darkness and other time light, sometimes experiencing great bliss. What is this? Tell me, dear.
Verse 66
इदमेवात्मनो रूपमथवाऽन्यद् भवेत् क्वचित् । सम्यग् विविच्य कथय यथा तमभिलक्षये ॥ ६६ ॥
idam-evātmano rūpam-athavā'nyad bhavet kvacit । samyag-vivicya kathaya yathā tam-abhilakṣaye ॥ 66 ॥
Is this truly the form of the self, or could it be something else? Properly discern it and tell me how I can observe it.
Verse 67
इत्युक्ता साऽब्रवीद् हेमलेखा ज्ञातपरावरा । शृणु प्रिय प्रवक्ष्यामि समाहितधियाऽखिलम् ॥ ६७ ॥
ityuktā sā'bravīd hemalekhā jñāta-parāvarā । śṛṇu priya pravakṣyāmi samāhita-dhiyā'khilam ॥ 67 ॥
Thus addressed, Hemalekha, the knower of the ultimate, said: "Listen, dear, I will tell you everything with a concentrated mind."
Verse 68
यस्त्वया बाह्यसंरोधे व्यवसायः समेधितः । स शुभः सम्मतः सर्वैः सुमुख्यश्चात्मवेदिभिः ॥ ६८ ॥
yastvayā bāhya-saṁrodhe vyavasāyaḥ samedhitaḥ । sa śubhaḥ sammataḥ sarvaiḥ sumukhyaś-cātma-vedibhiḥ ॥ 68 ॥
The effort you made in external suppression is auspicious, approved by all, especially by those who know the self.
Verse 69
विना तेन न तत् प्राप्तं केनापि कुत्रचित् क्वचित् । न तत् कारणतामेति तत्प्राप्तौ प्राप्तभावतः ॥ ६९ ॥
vinā tena na tat prāptaṁ kenāpi kutracit kvacit । na tat kāraṇatāmeti tat-prāptau prāpta-bhāvataḥ ॥ 69 ॥
Without that, no one has attained it anywhere or anytime. However, it does not become a cause since it is always present.
Verse 70
अप्राप्तावात्मता न स्यादात्मत्वेऽनाप्तता कुतः । अप्राप्यः सर्वथैवात्मा प्राप्तिस्तस्य न विद्यते ॥ ७० ॥
aprāptāv-ātmatā na syād-ātmatve'nāptatā kutaḥ । aprāpyaḥ sarvathaivātmā prāptis-tasya na vidyate ॥ 70 ॥
If the self is not attained, selfhood cannot exist; and if selfhood exists, how can there be non-attainment? The self is unattainable by any means, as it is always present; thus, the concept of attaining it does not apply.
Verse 71
अप्राप्तस्य भवेत् प्राप्तिरात्मत्वान्नाप्तिरस्त्यतः । तन्निरोधोऽपि नाप्त्यर्थस्त्वत्र पश्य निदर्शनम् ॥ ७१ ॥
aprāptasya bhavet prāptir-ātmatvān-nāptir-astyataḥ । tan-nirodho'pi nāptyarthas-tvatra paśya nidarśanam ॥ 71 ॥
For what is unattained, there can be attainment, but not for the self. Therefore, its suppression is not for the purpose of attainment. Here, consider an example.
Verse 72
अन्धकारसमाच्छन्नं किञ्चित् तस्य निरोधतः । दीपाद्यैराप्यते प्राप्तमिव लोके यथा तथा ॥ ७२ ॥
andhakāra-samācchannaṁ kiñcit tasya nirodhataḥ । dīpādyair-āpyate prāptam-iva loke yathā tathā ॥ 72 ॥
Something covered by darkness is revealed when illuminated by lamps, as if it were newly attained. It is just like that.
Verse 73
यथा कश्चिद् भ्रान्तचित्तः क्वचिद्विस्मृतनिष्ककः । अन्यचिन्तानिरोधेन समाहिततया पुनः ॥ ७३ ॥
yathā kaścid-bhrānta-cittaḥ kvacid-vismṛta-niṣkakaḥ । anya-cintā-nirodhena samāhitatayā punaḥ ॥ 73 ॥
Just as someone with a confused mind, having forgotten an ornament somewhere, suppresses other thoughts and, with concentration, recalls it again.
Verse 74
आसादयति तन्निष्कं नष्टं प्राप्तं यथा तथा । न निरोधोऽत्र हेतुः स्यान्निष्काप्तौ तु यथा तथा ॥ ७४ ॥
āsādayati tan-niṣkaṁ naṣṭaṁ prāptaṁ yathā tathā । na nirodho'tra hetuḥ syān-niṣkāptau tu yathā tathā ॥ 74 ॥
Just as one recovers a lost ornament, it is as if it were newly found. Suppression is not the cause of its recovery; rather, it is the means to rediscover the ornament as it truly is.
Verse 75
आत्मलाभे न हेतु: स्यान्निरोधो बाह्यवस्तुनः । त्वया न लक्षितः स्वात्मा तत्र व्युत्पत्तिवर्जनात् ॥ ७५ ॥
ātma-lābhe na hetuḥ syān-nirodho bāhya-vastunaḥ । tvayā na lakṣitaḥ svātmā tatra vyutpatti-varjanāt ॥ 75 ॥
Similarly, in attaining the self, the suppression of external objects is not the cause. You have not yet perceived the self because of a lack of comprehension.
Verse 76
यथा प्रकाशेऽव्युत्पन्नो रात्रौ राजसभां गतः । पश्यन् सभ्यांश्च दीपांश्च न जानाति प्रकाशकम् ॥ ७६ ॥
yathā prakāśe'vyutpanno rātrau rāja-sabhāṁ gataḥ । paśyan sabhyāṁśca dīpāṁśca na jānāti prakāśakam ॥ 76 ॥
Just as an unlearned person, entering the royal assembly at night, sees the courtiers and lamps but does not recognize the real source of the illumination (the self).
Verse 77
शृणु प्रिय निरोधान्ते ह्यन्धकारो विलोकितः । अन्धकारावलोकादौ शेषभावस्तव स्थितः ॥ ७७ ॥
śṛṇu priya nirodhānte hyandhakāro vilokitaḥ । andhakāra-avalokādau śeṣa-bhāvas-tava sthitaḥ ॥ 77 ॥
Listen, dear, when suppression ends, darkness is seen. At the beginning of seeing this darkness, your true state is established.
Verse 78
तं भावं भावय सदा परमानन्ददायकम् । अत्र सर्वे महामोहग्रहग्रस्ताः पराग्दृशः ॥ ७८ ॥
taṁ bhāvaṁ bhāvaya sadā paramānanda-dāyakam । atra sarve mahā-moha-graha-grastāḥ parāg-dṛśaḥ ॥ 78 ॥
Contemplate that state always, as it provides supreme bliss. Here in this world, all are ensnared by the great delusion of outward perception.
Verse 79
अन्विष्यान्विष्य विहता न तां प्रापुश्च भावनाम् । सन्ति लोके शास्त्रविदः कुशलाश्च सुतार्किकाः ॥ ७९ ॥
anviṣyānviṣya vihatā na tāṁ prāpuśca bhāvanām । santi loke śāstra-vidaḥ kuśalāśca sutārkikāḥ ॥ 79 ॥
Searching and searching, they were obstructed and did not attain that state. In the world, there are scholars, skilled and excellent logicians.
Verse 80
अविदित्वा भावममुं शोचन्त्येव दिवानिशम् । शब्दार्थशिल्पमात्रेण नहि तत्पदमाप्यते ॥ ८० ॥
aviditvā bhāvam-amuṁ śocantyeva divāniśam । śabdārtha-śilpa-mātreṇa nahi tat-padam-āpyate ॥ 80 ॥
Not knowing that state, they grieve day and night. That state cannot be attained by mere word-craft.
Verse 81
यावदन्वेषणं कुर्याद्विचारं वापि पण्डितः । तावन्न प्राप्यते तद्वै यतो न ग्राह्यमेव तत् ॥ ८१ ॥
yāvad-anveṣaṇaṁ kuryād-vicāraṁ vāpi paṇḍitaḥ । tāvanna prāpyate tadvai yato na grāhyameva tat ॥ 81 ॥
As long as a learned person searches or contemplates, it remains unattainable because it cannot be grasped.
Verse 82
गत्वा दूरं न तत् प्राप्यं स्थित्वा प्राप्तं हि सर्वदा । न तद्विचार्य विज्ञेयमविचाराद् विभासते ॥ ८२ ॥
gatvā dūraṁ na tat prāpyaṁ sthitvā prāptaṁ hi sarvadā । na tadvicārya vijñeyam-avicārād vibhāsate ॥ 82 ॥
Having gone far, it is unattainable, but by remaining still, it is always present. It cannot be known through contemplation; it shines without contemplation.
Verse 83
धावन् स्वमूर्धच्छायेव न प्राप्यं क्रियया क्वचित् । यथा हि निर्मलादर्शे प्रतिबिम्बसहस्रकम् ॥ ८३ ॥
dhāvan svamūrdhacchāyeva na prāpyaṁ kriyayā kvacit । yathā hi nirmalādarśe pratibimba-sahasrakam ॥ 83 ॥
Chasing it is like trying to catch one's shadow on the head; it cannot be attained through action anywhere. Just as in a clean mirror, thousands of reflections are seen (so is this world).
Verse 84
पश्यन् बालोऽपि नादर्श पश्यत्येवं जनः खलु । पश्यन् स्वात्ममहादर्शे प्रतिबिम्बं हि जागतम् ॥ ८४ ॥
paśyan bālo'pi nādarśa paśyatyevaṁ janaḥ khalu । paśyan svātma-mahā-darśe pratibimbaṁ hi jāgatam ॥ 84 ॥
Just as a child sees reflections but does not see the mirror; likewise, a person sees the reflection of the world in the great mirror of the self.
Verse 85
स्वात्मानं न विजानाति तद्व्युत्पत्तिविवर्जनात् । यथा परिचिताकाशः पश्यन्नाकाशसंश्रितम् ॥ ८५ ॥
svātmānaṁ na vijānāti tad-vyutpatti-vivarjanāt । yathā paricita-ākāśaḥ paśyan ākāśa-saṁśritam ॥ 85 ॥
One does not know the self due to a lack of understanding, just as someone familiar with the sky sees it but does not fully realize what it is.
Verse 86
जगन्नावैति चाकाशं तथा स्वात्मस्वरूपकम् । नाथ सूक्ष्मदृशा पश्य ज्ञानज्ञेयात्मकं जगत् ॥ ८६ ॥
jagannāveti cākāśaṁ tathā svātma-svarūpakam । nātha sūkṣma-dṛśā paśya jñāna-jñeyātmakam jagat ॥ 86 ॥
The world does not realize the sky; similarly, it does not comprehend the nature of the self. Lord, with subtle vision, see the world as composed of the nature of knowledge and the known.
Verse 87
तत्र ज्ञानं स्वतः सिद्धं तदभावे न किञ्चन । प्रमाणानां प्रमाणं तदप्रमाणं स्वतो भवेत् ॥ ८७ ॥
tatra jñānaṁ svataḥ siddhaṁ tad-abhāve na kiñcana । pramāṇānāṁ pramāṇaṁ tad-apramāṇaṁ svato bhavet ॥ 87 ॥
Knowledge is self-established; in its absence, nothing exists. It is the measure of all means of knowledge and stands on its own.
Verse 88
यतः प्रमाणानपेक्षमादिसिद्धमतस्तु तत् । सिद्धिसाधकभावेन न तत्सिद्धिः कदाचन ॥ ८८ ॥
yataḥ pramāṇān-apekṣam-ādi-siddham-ataḥ tu tat । siddhi-sādhaka-bhāvena na tat-siddhiḥ kadācana ॥ 88 ॥
Since it is independent of means of knowledge and self-established from the beginning, it is not attained by the means of attainment.
Verse 89
तत्र विप्रतिपन्नस्य न प्रश्नो नापि चोत्तरम् । अनपह्नवनीयं तन्महादर्शतलं भवेत् ॥ ८९ ॥
tatra vipratipannasya na praśno nāpi cottaram । anapahnavanīyaṁ tan-mahādarśatalaṁ bhavet ॥ 89 ॥
For the confused, there is neither question nor answer. That great mirror cannot be denied.
Verse 90
तत्र सर्व भासते वै दर्पणप्रतिबिम्बवत् । देशेन वापि कालेन परिच्छित्तिर्न विद्यते ॥ ९० ॥
tatra sarva bhāsate vai darpaṇa-pratibimba-vat । deśena vāpi kālena paricchittir-na vidyate ॥ 90 ॥
There, everything shines like a reflection in a mirror. There are no limitations of space or time.
Verse 91
तदन्तर्भासमानत्वात् कथं ताभ्यां परिच्छिदिः । परिच्छेदस्य भानं तु गगने वस्तुभिर्यथा ॥ ९१ ॥
tad-antar-bhāsamānatvāt kathaṁ tābhyāṁ paricchidiḥ । paricchedasya bhānaṁ tu gagane vastubhir-yathā ॥ 91 ॥
Since it shines from within, how can there be limitations of space or time? The appearance of such limitations is like objects appearing in the sky (for the sky is unaffected by them).
Verse 92
राजपुत्र ! सूक्ष्मदृशा तल्लक्षय निजं वपुः । यत्र सामान्यचैतन्ये जगदेतद् विराजते ॥ ९२ ॥
rāja-putra! sūkṣma-dṛśā tal-lakṣaya nijaṁ vapuḥ । yatra sāmānya-caitanye jagad-etad virājate ॥ 92 ॥
Prince, with subtle vision, observe your own self in which this world shines within the universal consciousness.
Verse 93
तत्समावेशसंसिद्धया सर्वकर्तृत्वमाप्नुयात् । तस्योपलब्धिं वक्ष्यामि यतः प्राप्नोषि तत्पदम् ॥ ९३ ॥
tat-samāveśa-saṁsiddhayā sarva-kartṛtvam-āpnuyāt । tasya-upalabdhiṁ vakṣyāmi yataḥ prāpnoṣi tat-padam ॥ 93 ॥
Through perfect absorption in that, one attains complete doership. I will explain the realization through which you can achieve that state.
Verse 94
निद्राजाग्रन्मध्यभागे संविद्भेदान्तरे तथा । मध्ये संविद्वेद्ययोश्च सूक्ष्मबुद्धयाऽभिलक्षय ॥ ९४ ॥
nidrā-jāgran-madhya-bhāge saṁvid-bhedāntare tathā । madhye saṁvid-vedyayoś-ca sūkṣma-buddhyā'bhilakṣaya ॥ 94 ॥
Observe with subtle intellect the state between sleep and waking, between different states of consciousness, and between consciousness and the known (the world).
Verse 95
एतत्पदं निजं रूपं यत् प्राप्य न विमुह्यति । एतदज्ञानमात्रेण प्रवृत्तं जगदीदृशम् ॥ ९५ ॥
etat-padam nijaṁ rūpam yat prāpya na vimuhyati । etat-ajñāna-mātreṇa pravṛttaṁ jagad-īdṛśam ॥ 95 ॥
This state is one's own true form, and upon attaining it, one is no longer deluded. The world continues in its confusion due to ignorance of this truth.
Verse 96
नात्र रूपं रसो वापि न गन्धस्पर्शशब्दनम् । न दुःखं न सुखं वा तु न ग्राह्यं ग्राहकं च न ॥ ९६ ॥
nātra rūpaṁ raso vāpi na gandha-sparśa-śabdnam । na duḥkhaṁ na sukhaṁ vā tu na grāhyaṁ grāhakaṁ ca na ॥ 96 ॥
Here, there is no form, taste, smell, touch, or sound. There is no sorrow or happiness, nothing to be grasped, and no one to grasp.
Verse 97
सर्वाश्रयं सर्वरूपमपि सर्वविवर्जितम् । एष सर्वेश्वरो धाता विष्णुरीशः सदाशिवः ॥ ९७ ॥
sarvāśrayaṁ sarva-rūpam-api sarva-vivarjitam । eṣa sarveśvaro dhātā viṣṇur-īśaḥ sadāśivaḥ ॥ 97 ॥
This is the supreme lord, supporting all, embodying all forms yet devoid of all, the sustainer — Vishnu, Ishvara, and Sadashiva.
Verse 98
पश्येषदन्तः संरुध्य स्वात्मानं स्वात्मना सता । त्यक्त्वा बहिःप्रसरतामन्तःप्रसरणोद्यतः ॥ ९८ ॥
paśya eṣat-antaḥ saṁrudhya svātmānaṁ svātmanā satā । tyaktvā bahiḥ-prasaratām-antaḥ-prasaraṇa-udyataḥ ॥ 98 ॥
See, restraining slightly within the self by the self, giving up external expansion, striving for inner expansion.
Verse 99
त्यक्त्वा पश्यामीति भावमन्धवन्निश्चलात्मना । दर्शनादर्शने त्यक्त्वा योऽसि सोऽसि द्रुतं भज ॥ ९९ ॥
tyaktvā paśyāmīti bhāvam-andha-vat-niścalātmanā । darśanādarśane tyaktvā yo'asi so'asi drutaṁ bhaja ॥ 99 ॥
Let go of the thought "I see", and, like a blind person with a steady mind, relinquish seeing and not seeing. Quickly realize who you are.
Verse 100
इत्युक्तः प्रियया हेमचूड आलक्ष्य तत् पदम् । चिरं विश्रान्तिमालभ्य बहिर्विस्मरणं ययौ ॥ १०० ॥
ity-uktaḥ priyayā hemacūḍa ālakṣya tat padam । ciraṁ viśrāntim ālabhya bahir vismaraṇaṁ yayau ॥ 100 ॥
Thus spoken by his beloved, Hemachuda, having realized that state, attained deep rest, and forgot the outward world.
Key Takeaways & AI Summary
This chapter explores the profound teachings of The Discrimination Between the Seer and the Seen. It includes 100 verses detailing core themes like "śrutv-etthaṁ priyayā proktaṁ hemacūḍo'tivismitaḥ । harṣa-gadgadayā vācā punar-vaktuṁ pracakrame ॥ 1 ॥", "dhanyā priye'si nipuṇā aho te jñāna-vaibhavam । kiṁ varṇayāmi yat proktam ākhyā-rūpatayā'khilam ॥ 2 ॥", "evaṁvidhaṁ sva-vṛttaṁ me nābhavad viditaṁ kvacit । tvad-uktyā'haṁ samprati tat karāmala-kavat sphuṭam ॥ 3 ॥".A sacred Shakta text revealing the supreme mystery of Tripura (the Divine Mother) — a dialogue between Dattatreya and Parashurama on consciousness, creation, and liberation.