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MÁYÁPANCAKAM
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÷¨¸‹¸¹’÷¸‹¸’›¸¸œ¸’ú¡¸ã¸ú Ÿ¸¸¡¸¸ ——
nirupama nityaniramùake api akhaïde
mayi citi sarvavikalpanádiùünye
ghatayati jagadèùajèva bhedam
tvaghaûita gçaûanápaûiyasè máyá.(1)
Máyá which is skilful in accomplishing the impossible brings about the distinctions of the world. Èùvara, and jèva in my consciousness, which is unique and eternal, partless and impartite, and which is free from all distinctions.
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ˆÅ¥¸º«¸¡¸¹÷¸ Þ¸÷¸º«œ¸™¸Ô¸¹Ù¸››¸¸-
›¸‹¸¹’÷¸‹¸’›¸¸œ¸’ú¡¸ã¸ú Ÿ¸¸¡¸¸ ——
srutiùatanigamánta sodhakán
apyahaha dhanádinidarùanena sadyaç
kaluúayati catuúpadádyabhinnán
aghatitaghaûanápaûiyasè máyá.(2)
Máyá which is skilful in accomplishing the impossible deludes at once, alas, even those who can clarify hundreds of Veda and Vedánta texts by showing up wealth, etc. and makes them non-different from quadrupeds.
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¹¨¸¡¸™¹›¸¥¸¸¹™¹¨¸¹›¸¹Ÿ¸Ä÷¸¸¾ ¹›¸¡¸¸½Ó¡¸ —
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÷¨¸‹¸¹’÷¸‹¸’›¸¸œ¸’ú¡¸ã¸ú Ÿ¸¸¡¸¸ ——
sukhacidakhaïãavibodhamadvitèyam
viyadaniládivinirmitau niyojya
bhramayati bhavaságare nitántam
tvaghaûitaghaûanápatiyasi máyá.(3)
Máyá which is skilful in accomplishing the impossible makes the Self, which is of the nature of bliss and consciousness which is impartite and non-dual, whirl round very much in the ocean of samsára by associating it with the created ákáùa, air etc.
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㸺‰¸¹Þ¸¹÷¸ ¹¨¸œÏ¹¨¸´¸Ô¸Ú¿ˆ¼Åë÷¸ Þ¸ —
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÷¨¸‹¸¹’÷¸‹¸’›¸¸œ¸’ú¡¸ã¸ú Ÿ¸¸¡¸¸ ——
apagataguïavarïa játibhede
sukhaciti vipraviãa dyahamkøtim ca
sphuûayati sutadáraqgehamoham
tvaghaûitaghaûanápaûèyasi máyá(4)
Máyá which is skilful in accomplishing the impossible causes the appearance of notions of ``I am a Bráhmin'', ``I am a Vaiùya'', etc., and the passion for son, wife and house in the bliss-consciousness which is free from the distinctions of quality, colour, and caste.
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â¸÷¸ ¹¨¸£Þ¸¡¡¸ ⸺š¸¸›¸¹œ¸ œÏˆÅ¸Ÿ¸Ÿ¸Ã —
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›¸‹¸¹’÷¸‹¸’›¸¸œ¸’ú¡¸ã¸ú Ÿ¸¸¡¸¸ ——
vidhiharihara vibhedámapyakhaïde
bata viracayya budhánapi prakámam
bhramnayati hariharavibhedabháván
aghaûitaghaûanápaûèyasè máyá.(5)
Máyá which is skilful in accomplishing the impossible deludes, alas, very much Harim Hara, and others, though wise, by introducing the distinctions of Brahmá, Hari and Hara in the unitary reality.
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