Darsana Mala :- MAYA-DARSANAM (VISION BY NEGATION)-4'vidyate ya sa maya vidya'vidya para'para
tamah pradhanam prakrtirbahudha saiva bhasate

What is not real, that is Negation,
Which by itself, as by science-nescience,
Transcendence-immanence, darkness and prime potency
Of nature, in many forms looms.

YA NAVIDYATE,what is not real,
SA MAYA,that is negation,
SA EVA,itself,
PRADHANAM,prime potency,
(ITI) BAHUDHA,(thus)in many forms,

2. pragutpatteryatha'bhavo mrdeva brahmanah prthak
na vidyate brahma hi ya sa maya'mevaibhava

Just as for the origin of the pot the clay itself is
In its non-being,(so too before the origin of the world),
as other than the world,
What had no being as the Absolute itself,
Such is Maya , the negative principle
of indeterminate possibility.

YATHA,just as,
(GHATASYA) UTPATTEH PRAG,before the origin (of the pot),
ABHAVAH,the non-existence,
MRID-EVA,is the clay itself,
(TATHA JAGAT UTPATTEH PRAK),(in the same way, before the origin of the world),
YA BRAMANAH PRTHAK NA VIDYATE,what as other than the absolute is not there,
YA BRAHMA HI,what is the absolute indeed,
SA MAYA AMEYAVAIBHAVA,such is the negative principle of indeterminate possibility

3. anatma na sadatma saditi vidyotate yaya
sa vidyeyam yatha rajjusarpatattvadharanam

"The non-Self is unreal, the Self is real."
Thus what looms is vidya (knowledge),
As the reality of the snake (appearance)
(Superimposed) on the rope-reality is understood.

ATMA SAT,the self is real,
ANATMA NA SAT,the non-self is unreal
ITI YAYA VIDYOTATE,thus what looms,
SA IYAM VIDYA,that what is here is knowledge,
YATHA-RAJJU-SARPA-TATTVA-AVADHARANAM,as the reality of the snake (superimposed) on the reality of the rope is understood

4. atma na sad anatma saditi vidyotate yaya
saiva'vidya yatha rajjusarpayoryatharthadrk

"The Self is unreal, the non-Self is real."
Thus what looms is avidya (nescience) indeed,
As the erroneous cognition
As between rope and snake.

ATMA NA SAT,the self is unreal,
ANATMA SAT,the non-self is real,
ITI YAYA VIDYOTATE,that what looms (in awareness),
SA EVA AVIDYA, that indeed is nescience,
YATHA RAJJU-SARPAYOR-AYATHARTHA-DRIK,as the erroneous cognition as between rope and snake

5. indriyani manobuddhipancapranadayo yaya
visrjyante saiva para suksmangani cidatmanah

The senses, the mind, intelligence and the five
Vital tendencies, what creates-
That is the transcendent (para) indeed, even (they being)
The subtle limbs of the reasoning Self.

CIDATMANAH,of the reasoning self (which is the vital principle),
SUKSHMA-ANGANI,the subtle limbs,
INDRIYANI,the senses,
MANO-BUDDHI-PANCAPRANADAYAH,mind,intelligence,the five vital
YAYA,that by which,
VISRJYANTE,is created,
SA-EVA PARA,that indeed is the transcendant aspect (of maya)
NOTE JNANENDRIYAS: the five organs of knowledge; hearing (SROTRA),
sight (CAKSUS),touch (TVAK),taste (RASANA) and smell (GHRAND)
KARMENDRIYAS:the five organs of action;speech (VAK),grasping
(PANI),legs (PADA),excretory organs (PAYO) and sex organs
(UPASTHA)PANCA PRANAS:the five vital tendencies;the upward vital
tendency,(PRANA),the downward (APANA),the equalizing (SAMANA),
the outgoing,(UDANA) and the evenly spread (VYANA)

6. aganyetanyavastabhya sukhi dukhiva muhyati
cidatma mayaya svasya tattvato'sti na kincana

Adopting as its own these limbs, the reasoning Self,
By its own negative base of error, imagines
(Itself) as if happy or suffering,
In truth, there is nothing at all.

CIDATMA,the reasoning self (which is the vital principle),
SVASYA MAYAYA,by its own negative base of error,
ANGANI-ETANI-AVASHTHABYA,adopting as its own these limbs,
SUKHI IVA,as if happy,
DUKHI-IVA,as if suffering,
TATTVATAH,in truth,
KINCANA NA ASTI,there is nothing at all

7. indriyanam hi visayah prapanco'yam visrjyate
yayasaiva para'dhyatmasthulasankalpanamayi

The objective data of the senses, which is the world,
What emanates forth - that indeed,
In the context of the Self, is the immanent (apara),
The basis of all gross presentiments of the will.

INDRIYANAM HI,of the senses indeed,
VISHAYAH,the objective data,
AYAM PRAPANCAH,which is the world,
YAYA,by what (maya factors),
VISRIJYANTE,emanates forth,
SA-EVA,that indeed,
ADHYATMA-STHULA-SANKALPANAMAYI APARA,which in the context of the self is the basis therein of all gross presentiments of the will, is the immanent

8. suktikayam yatha'jnanam rajatasya yadatmani
kalpitasya nidanam tattama ityavagamyate

As the ignorance about the mother-of-pearl
Is the basis of the silver-presentiment,
So too what in the Self is the basis (of the world),
That is known as darkness (tamas).

SUKTIKAYAM,in the mother-of-pearl,
KALPITASYA,what is a presentiment,
RAJATASYA,of silver,
AJNANAM,lack of knowledge
NIDANAM,the basis,
ATMANI,in the self,
YAD,that which,
KALPITASYA,of what is imagined,
JAGATAH,as the world,
NIDANAM,the basis,
AJNANAM,lack of knowledge,
TAT-TAMAH-ITI-AVAGAMYATE,this is known as darkness

9. dhiyate'smin prakarsena bije vrksa ivakhilam
atah pradhanyato va'sya pradhanamiti kathyate

Because of being that aspect (of Maya) which is a marvel,
By containing all this (universe) like a tree in a seed,
Or by virtue of its importance (above others),
This here is known as the prime potent power (pradhana).

BIJE-VRIKSHA-IVA-AKHILAM,as the tree in the seed,everything,
ASMIN,in this ( this aspect of maya),
PRAKARSHENA DHIYATE,contains as a marvel,
ITI ATAH VA,or else it,
ASYA,of this,
PRADHANYATAH (VA),(or) its importance
PRADHANAM -ITI- KATHYATE,is known as the prime potent power.

10. karotiti prakarsena prakrtyaiva gunan prthak
nigadyate'sau prakrtiritihatrigunatmika

By its very nature, because in a marvellous way
It diversifies the three nature modalities,
This aspect (of Maya) consisting of the three
Modalities is well known as Nature (prakrti).

PRAKRTYA-EVA,by its very nature,
GUNAN,the nature modalities,
PRAKARSHENA,in a marvellous way,
PRTHAK KAROTI-ITI,in that it diversifies,
ASAU,(this aspect of maya),
TRIGUNATMIKA,as consisting of the three modalities,
PRAKRTIH-ITI-HA NIGADYATE,it is well-known as nature (PRAKRTI)