1. manomayamidam sarvam na manah kvapi vidyate
ato vyomniva niladi drsyate jagadatmani

All this (world) is of mind-stuff,
The mind, however, is not anywhere.
Therefore, like the blue and so on in the sky,
The world is seen in the Self.

IDAM SARVAM,all this (world)
MANOMAYAM,is of mind-stuff,
MANAH,the mind,
NA VIDYATE,is not,
VYOMNIVA,in the sky,
NILADI VA,like the blue and so on,
ATMANI, in the self,
JAGAT,the world,
DRISYATE,is seen.

2. manaso'nanyaya sarvam kalpyate'vidyaya jagat
vidyaya'sau layam yati tadalekhyamiva'khilam

By nescience, which is no other than the mind,
All this world is a presentiment of the will.
This (nescience) by knowledge gets reabsorbed,
Then the whole world (becomes) a mere configuration.

MANASAH,from the mind,
ANANYAYA,which is no other,
AVIDYAYA,by nescience,
SARVAM JAGAT,all this world,
KALPYATE,is a presentiment of the will,
ASAU,this (nescience
VIDYAYA,by knowledge (i.e. true knowledge of the self),
LAYAM ITI,gets reabsorbed
 (ignorance is abolished and self-knowledge prevails),
AKHILAM,the whole (world),
ALEKHYAMIVA (BHAVATI),then it (becomes)a mere configuration (drawing

3. vijrmbhate yattamaso bhiroriha pisacavat
tadidam jagrati svapnalokavad drsyate budhaih

Here, what a coward finds through darkness
To be like a looming ghost,
The same is seen to be by the wise
Like a dream-world of a waking state.

IHA,here (i.e. from a workaday standpoint),
BHIROH,to a coward,
TAMASAH,through darkness,
PISACAVAT,like a ghost,
TAT IDAM,that same(i.e. what is visible),
BUDHAIH,by the wise,
JAGRATI,of the wakeful state,
SVAPNALOKAVAD,like a dream-world,
DRSYATE,is seen.

4. sankalpakalpitam drsyam sankalpo yatra vidyate
drsyam tatra ca nanyatra kutracidrajjusarpavat.

This visible world results from a willing presentiment.
Where willing is present alone
Is this visible world seen, not anywhere else,
As a snake, too, when alone a rope is found.

DRISYAM,this visible world is seen (results),
SANKALPA KALPITAM,(as) a presentimaent of the will,
SANKALPAH VIDYATE,willing is present,
TATRA CA,there alone,
DRISYAM VIDYATE,this visible (world) (exists),
ANYATRA KUTRACID NA,not anywhere else,
RAJJUSARPAVAT,as a snake too where alone a rope (is found)

5. sankalpamanasoh kascinnahi bhedo'sti yanmanah
tadavidyatmahprahkyam indrajalam ivadbhutam

Between the will and the mind,
There is no difference at all,
That which is mind and called nescience and darkness,
Like the magic of Indra, is a marvel.
SANKALPA MANASAH,as between the will and the mind,
KASCIT BHEDAH,any difference,
NA HI ASTI,there is none at all,
AVIYA TAMAH RAKHYAM,what is called nescience and darkness,
YAT MANAH,which is mind,
INDRAJALAM IVA,like the magic of Indra,
ADBHUTAM,is a marvel

6. maricikavatprajnasya jagadatmani bhasate
balasya satyamiti ca pratibimbamiva bhramat

Like a mirage, to a wise man,
The world looms in the Self,
Just as to an infant, by confusion,
A reflected image might real seem too.

PRAJNASYA,to a wise man,(who can discriminate between what is
real and what is unreal,
JAGAT,the world,
MARICIKAVAT,like a mirage,
ATMANI,in the self,
BALASYA,to an infant
(without discrimination),
BHRAMAT,by confusion,
like a reflected image,
SATYAM ITI CA,as if real too,
(BHASATE), might seem

7. atma na ksiravadyati rupantaramato'khilam
vivartamindrajalena vidyate nirmitam yatha

This Self, like milk (that turns),
Does not attain to another form.
Therefore, the whole (universe), as if created
By Indra's magic, exists as (an eidetic) presentiment.

ATMA,the self,
KSHIRAVAT,like milk,
RUPA ANTARAM,to another form,
NA YATHA INDRAJALENA NIRMITAM,as if created by Indra's magic,
VIVARTAM VIDYATE,exists as (an eidetic) presentiment,
(i.e.being non-existent,it appears as existent)

8. mayaiva jagatamadikaranam nirmitam taya
sarvam hi mayino nanyadasatyam siddhijalavat

Maya itself is the prime (material) cause
Of the world, by that which is no other
Than the Maya-maker (Self) is all this
Created, as various magical effects.

MAYA IVA,maya itself is,
JAGATAM,of the world,(with varied forms),
ADI KARANAM,the prime material cause,
MAYINAH NA ANYAT,what is no other than the maya-maker,(i.e. the self),
SIDDHIJALAVAT ASATYAM,as various unreal magical
SARVAM,everything,(i.e. the whole world),
TAYA HI,indeed by herself(i.e. by maya),

9. vibhati visvam vrddhasya viyadvanamivatmani
asatyam putrika rupam balasyeva viparyayam

To the mature mind, this universe
Looms like a sky-forest in the Self -
Even as an unreal puppet-form
To a child (would seem) contrariwise.

VISVAM,the universe,
VRIDDHASYA,to the mature mind,
VIYADVANAM IVA,like a sky-forest,
ATMANI,in the self,
PUTRIKA RUPAM, puppet form,
BALASYA,to a child,
VIPARYAYAM IVA,as contrariwise (would seem)

10. ekam satyam na dvitiyam hyasatyam bhati satyavat
silaiva sivalingam na dvitiyam silpina krtam

One (alone) is real, not a second,
What is unreal, indeed, seems as being real.
The Siva Lingam is stone itself,
Not a second made by the mason.

EKAM SATYAM,one (alone) is real,
DVITIYAM NA,not a second,
ASATYAM HI, what is unreal indeed,
SATYAVAT BHATI,seems as being real,
SILA IVA SIVA LINGAM,the siva lingam is stone itself,
SILPINA KRITAM DVITIYAM NA,not a second made by a mason