महोपलतलाघातैर् धरणीतलमज्जनैः । जलौघान्दोलनापातैस् तापैर् अनलकर्कशैः
With the pounding of massive stones, the submergence of the earth's surface, the battering and tossing of water currents, and the harsh heat of fire.
केवलं वहति स्वैरं काले कलितकारणे । परियान्तीषु वर्षासु लहरीष्व् इव वारिणि
Time, with its inherent causes, simply flows freely; in the cycles of the rains, like waves in water.
स्वल्पेनैव स कालेन तस्मिन् पर्वतकन्दरे । प्रावृडोघविनुन्नेन पङ्केनोर्वीतले कृतः
In just a short time, in that mountain cave, he was covered by mud on the earth's surface, deposited by the flood of the rainy season.
तत्रासाव् अवसद् भूमेः कोटरे सङ्कटोदरे । पङ्कसम्पिण्डितस्कन्दः पर्वते ऽन्तश् शिला यथा
There he remained, in the hollow of the earth, within a narrow cavity, his shoulders smeared with mud, like a stone inside a mountain.
शतत्रये तु वर्षाणाम् अथ याते स्वयं प्रभुः । प्राबुध्यतात्मरूपात्मा धराकोटरपीडितः
After three hundred years had passed, the lord himself awakened, his true self pressed within the hollow of the earth.
संविद् एवास्य तं देहं जग्राहोर्वीनिपीडितम् । न तु प्राणमयस् स्पन्दः प्राणसंसरणं विना
Only consciousness took hold of his body, which was crushed by the ground; but there was no movement of life-breath, no circulation of prāṇa.
उत्पत्य प्रौढिम् आसाद्य कलना हृदयाम्बरे । स्वमनोरूपिणी तस्य हृद्य् एवानुबभूव सा
Rising up and attaining maturity, imagination in the sky of his heart, shaped by his own mind, was experienced by him within his heart.
कैलासकानने कान्ते कदम्बस्य तरोस् तले । मुनित्वं शतम् अब्दानां जीवन्मुक्तात्म निर्मलम्
In the beautiful forest of Kailāsa, beneath a kadamba tree, he lived as a sage for a hundred years, his self pure and liberated while alive.
विद्याधरत्वं वर्षाणां शतम् आधिविवर्जितम् । युगपञ्चकम् इन्द्रत्वं प्रणतं सुरचारणैः
He enjoyed the state of a vidyādhara for a hundred years, free from affliction; for five ages, he held the station of Indra, honored by gods and celestial beings.
मुनित्वादिषु तेष्व् अस्य प्रतिभासेषु भो मुने । नियमो ऽनियमश् चैव दिक्कालनियतेः कथम्
O sage, in these apparent states such as sagehood, how can there be rule or lack of rule, when direction and time are determined?
सर्वात्मिकैषा चिच्छक्तिर् यत्रोदेति यथा यथा । तथा तथाशु भवति तदात्मैकस्वभावतः
This consciousness-power, which is the Self of all, manifests wherever and however it does, and thus, swiftly becomes of the very nature of that Self alone.
यदा यत्र यथा बुद्धो नियमस् स तथा स्थितः । देशकालादिनियमक्रमाणां तन्मयात्मनाम्
Wherever, whenever, and however the mind is awakened, that is how the order is established for those whose selves are absorbed in the sequence of place, time, and other conditions.
तेन नानाविधान्य् एष जगन्ति परिदृष्टवान् । हृदि संवेदनाकाशे वीतहव्यो विवासनः
Thus, Vītahavya perceived these various worlds, in the sky of awareness within the heart, free from impressions and projections.
सम्यग्बोधवताम् एषा वासनैव न वासना । ज्ञानाग्निदग्धा दग्धस्य केव बीजस्य बीजता
For those who are truly awakened, this latent tendency is not a tendency at all; just as a seed that has been burned by the fire of knowledge no longer has the nature of a seed.
कल्पम् एकं गणत्वं स चन्द्रमौलेश् चकार ह । समस्तविद्यानियतं त्रिकालामलदर्शनम्
He, the one with the crescent moon, made a single epoch appear as a countable period, with the vision of all knowledge, fixed and clear across the three times.
यो यादृग्दृढसंस्कारस् स सम्पश्यति तादृशम् । जीवन्मुक्ततयैवैतद् वीतहव्यो ऽनुभूतवान्
Whatever firm impression one holds, that is what one perceives; in this way, Vītahavya experienced it as a living-liberated one.
एवं स्थिते मुनिश्रेष्ठ जीवन्मुक्तमतेर् अपि । बन्धमोक्षदृशस् सन्ति वीतहव्यात्मनो यथा
Thus it is, O best of sages, that even in the state of a living-liberated mind, views of bondage and liberation exist, just as they did for Vītahavya.
यथास्थितम् इदं विश्वं शान्तम् आकाशनिर्मलम् । ब्रह्मैव जीवन्मुक्तानां बन्धमोक्षदृशः कुतः
As this universe remains, peaceful and pure as the clear sky, how can there be notions of bondage or liberation for those who are living-liberated, who are verily Brahman?
एवं संविन्नभो भाति यत्र यत्र यथा यथा । तत्र तत्र तथा तावत् तावत् तद् विन्दते ततम्
Thus, consciousness-space shines forth wherever and however it does; there, to that extent, one finds that spread out.
तेनानुभूतानि बहून्य् अनुभूयन्त एव च । जगन्ति सर्वात्मतया ब्रह्मरूपेण राघव
By him, many worlds have been experienced and are continually being experienced, O Raghava, as all-pervading, in the form of Brahman.
धराकोटरनिर्मग्नवीतहव्यचिदात्मसु । जगत्सु तेष्व् असङ्ख्येषु नीरूपेषु महात्मसु
In those countless worlds, sunk in the hollows of the earth, where the self is devoid of offerings, there exist great souls without form.
यश् शक्रो ऽनवबुद्धात्मा सो ऽद्य चीनेषु पार्थिवः । कर्तुं प्रवृत्तो मृगयां क्षणे ऽस्मिन् नीपकानने
He who, unaware of his own self, was Indra, is now, in this very moment, a king among the Chinese, intent on hunting in the forest.
यो हंसो ऽनवबुद्धात्मा पद्मे पैतामहे ऽभवत् । स्थितस् स एष दाशेशः कैलासवनकुञ्जके
He who, unaware of his own self, was a swan in the primeval lotus, is now this very Dāśa lord, dwelling in a grove on Mount Kailāsa.
यो राजानवबुद्धात्मा भूमौ सौराष्ट्रमण्डले । स एष हि स्थितो ऽन्ध्राणां ग्रामे विपुलपादपः
He who, unaware of his own self, was a king on earth in the region of Saurāṣṭra, is now this very one, a great tree in a village of the Andhras.
मानसः किल सर्गो ऽसौ वीतहव्यस्य तत्र ये । देहिनो भ्रान्तिमात्रं ते वदेहाकारिणः कथम्
That creation of Vītahavya is indeed mental; those embodied beings there are merely deluded—how can they be said to have real bodies?
यदि भ्रान्त्येकमात्रात्म वीतहव्यस्य तज् जगत् । तद् इदं भासते नाम किम्मयं प्रतिभासते
If that world of Vītahavya is nothing but a single delusion, then what is it that appears here by name, and of what substance does it seem to be?
वस्तुतस् तु न तन् नाम जगन् नेदं च नेतरत् । न चापि न जगत्सत्ता ब्रह्मेदं भाति केवलम्
But in reality, there is no such thing as 'this world' or 'that world,' nor is there not the existence of the world; only Brahman alone shines forth here.
भावि भूतं भविष्यच् च तच् चेदं च तथेतरत् । जगत् सर्वम् इदं दृश्यं संविन्मात्रमनोमयम्
All that is destined, all that has been, all that will be, this and that, and all else—this entire visible world is nothing but consciousness, composed of mind alone.
एवंरूपम् इदं यावन् न परिज्ञातम् ईदृशम् । वज्रसारं दृढं तावज् जातं सत् परमाम्बरम्
Until this is fully recognized in its true nature, it remains firm and solid like adamant, appearing as the supreme expanse of reality.
अज्ञानां मन एवेदम् इत्थं सम्प्रविजृम्भते । प्रत्युल्लासविलासात्म जलम् अम्बुनिधाव् इव
It is only the mind of the ignorant that expands in this way, displaying its play of rising and falling, like water in the ocean.