स्वप्नसङ्कल्पकलने यथान्येव जगत्स्थितिः । तथैवेयं हि सङ्कल्पकलना काचिद् एव ह
Just as, when the fabrications of dream and imagination dissolve, the world appears differently, so too, this is merely some construction of imagination.
यथा पूर्वं मयोत्पत्तिः प्रोक्ता कमलजन्मनः । मनसस् स्वयम् एवान्तस् सङ्कल्पकलनोद्भवा
As I previously described the origin of the lotus-born (Brahma), so too, within the mind itself, all arises from the formation of imagination.
विचित्ररचनोपेतम् अनन्तशतविभ्रमम् । सङ्कल्पकलनामात्रं तथेदम् अवभासते
Endowed with wondrous creations and countless illusions, all this appears as nothing but a formation of imagination.
यथा कलित आभासो मनसो ऽब्जजतागतौ । देहवच् चिन्तितो देहस् स्थितो ऽन्यस् तद्वद् एव हि
Just as the appearance conceived in the mind during the journey of the lotus-born is like a body imagined, yet another body stands apart—so it is here as well.
प्राक्प्रवाहचिराभ्यस्तो वासनाविलयेन यः । तथैव दृश्यते देहस् तदाकृत्युदयेन सः
Just as a body long accustomed to a certain current continues to appear so, even after the dissolution of latent impressions, it is seen to arise in the same form.
पौरुषेण प्रयत्नेन सङ्कल्पो ह्य् अयम् एव चेत् । अन्यथा भाव्यते राम भूयते तद् इहान्यथा
By personal effort and determination alone does this intention arise; otherwise, O Rama, if thought is otherwise, then the result here is also otherwise.
अयं सो ऽहं ममायं च संसार इति भाविते । सत्यो ऽयं भासते राम भावनादार्ढ्यसम्भवः
When one contemplates, 'I am this, this is mine, this is the world,' O Rama, this appears as real, arising from the firmness of that contemplation.
भावितं तीव्रवेगेन यद् एवाशु तद् एव च । सर्वत्र दृश्यते राम कान्तेवात्यन्तवल्लभा
Whatever is intensely contemplated with great force, O Rama, that alone is quickly seen everywhere, just as a beloved wife is seen as supremely dear.
अहर्व्यापृतिर् अभ्यस्ता यथा स्वप्ने ऽपि दृश्यते । तथा सम्भावनाभ्यस्तस् संसारो ऽप्य् अवलोक्यते
Just as an occupation practiced throughout the day appears even in dreams, so too does the world, when repeatedly imagined, come to be perceived.
यथा स्वप्नावधौ क्षिप्रम् अहर्वद् अवभासते । तथेदं सर्वकालस्थम् अपि संलक्ष्यते चिरम्
Just as the events of the day swiftly appear during the span of a dream, so too does this world, though present at all times, seem to endure for long.
व्योमन्य् एव यथा तापसन्तप्ते दृश्यते सरित् । धराप्य् अविद्यमानैव सङ्कल्पाद् दृश्यते तथा
Just as a river appears in the sky heated by the sun, so too does the earth, though truly nonexistent, appear due to imagination.
दृश्यते दृष्टिवैरूप्याद् यथा व्योमनि पिञ्छिका । तथैवेयं जगल्लक्ष्मीर् दुर्ज्ञानाद् एव भासते
Just as a streak appears in the sky due to a defect in vision, so too does this splendor of the world shine forth only because of ignorance.
भीरुर् अप्य् एति न यथा स्वसङ्कल्पेषु सम्भ्रमम् । स्वसङ्कल्पे ऽपि संसारे न तथैति भयं सुधीः
Just as even a timid person does not become confused by his own thoughts, so too, even in the world that is his own projection, a wise person does not experience fear.
स्व एव हि स्वभावो ऽयम् इत्थं सम्प्रति भासते । संसारसरणिस्थित्या कस्मात् को ऽत्र विभाति किम्
For this is simply one's own nature now appearing in this way; by the persistence of the path of worldly existence, what, who, or how does anything truly appear here?
स एव किञ्चित् संशोध्यश् शुद्ध्या विमलतां गते । तस्मिन् न दृश्यते राम मोहो ऽयं जागतश् चलः
That very nature, when purified even a little and attaining clarity through purity, in that, O Rama, this wavering delusion of the world is no longer seen.
सम्यगालोकमात्रेण स्वभावश् शुद्धिम् ऋच्छति । न गृह्णाति मलं भूयस् ताम्रताम् इव काञ्चनम्
By merely seeing rightly, one's own nature attains purity; it does not again take on impurity, just as gold does not become tarnished like copper.
आभासमात्रम् एवैतन् न सन् नासज् जगत्त्रयम् । इत्य् अन्यकलनात्यागं सम्यगालोकनं विदुः
This threefold world is nothing but mere appearance, neither real nor unreal; abandoning all other imaginings, this is known as true seeing.
मरणं जीवितं स्वर्गो ज्ञानम् अज्ञानम् एव च । चिदाभासाद् ऋते नास्तीत्य् एकता सम्यगीक्षणम्
Death, life, heaven, knowledge, and ignorance—apart from the reflection of consciousness, none of these exist; perceiving this oneness is true vision.
त्वमहन्तादिसंसारम् इदम् एता दिशो दश । सर्वं स्वाभासम् एवेति सम्यगालोकनं विदुः
This world of 'I', 'you', and so on, in all ten directions, is known by the wise as nothing but one's own appearance—this is true seeing.
सदसन्मयसंसारे यथाभूतार्थदर्शनात् । नास्तम् एति न चोदेति सम्यगालोकनान् मनः
In the world composed of real and unreal, through seeing things as they truly are, the mind neither sets nor rises—this is the result of true seeing.
निर्णीय सर्वभावानाम् असत्त्वं सत्त्वम् एव वा । निष्कामं शान्तिम् अभ्येति सम्यगालोकनान् मनः
When the mind discerns, through thorough examination, that all things are either unreal or alone real, it attains peace without desire.
न निन्दति न च स्तौति न हृष्यति न शोचति । शीतलं सत्यताम् एति सम्यगालोकनान् मनः
Through clear discernment, the mind neither blames nor praises, neither rejoices nor grieves; it becomes cool and attains truthfulness.
अवश्यम् एव मर्तव्यं सर्वैर् एव हि बन्धुभिः । इति बन्धुवियोगेषु किं वृथा परितप्यसे
Since all relatives must inevitably die, why do you needlessly torment yourself over separation from them?
अवश्यम् एव च मया मर्तव्यम् इति निश्चये । इत्य् आत्ममरणप्राप्तौ किं मुधा परितप्यसे
Since it is certain that I too must inevitably die, why do you vainly grieve when your own death approaches?
अवश्यम् एव जातेन किञ्चित् स्वविभवादिकम् । प्राप्तव्यं पुरुषेणेति हर्षस्यावसरो हि कः
Since everyone who is born must inevitably acquire some measure of wealth or possessions, what occasion is there for elation?
सर्वस्यैव हि संसारे नरस्य व्यवहारिणः । अनर्थाय भवत्य् आपच् छोकस्यावसरो हि कः
For everyone engaged in worldly life, all happenings in this world lead only to misfortune; what occasion is there for sorrow?
ब्रुडत्य् उदेति स्फुरति बुद्बुदौघ इवार्णवे । इदं हि जनताजालं किम् अत्र परिदेवना
Just as a mass of bubbles rises, bursts, and vanishes in the ocean, so too is this multitude of beings—what is the point of lamentation here?
सत् सद् एव सदैवैतद् असद् एवासद् एव हि । क्रियावैचित्र्यमात्रे तु किम् अस्मिन् परिदेवना
The real is ever real, and the unreal is ever unreal; since it is only a diversity of actions, what is the point of lamentation in this?
नाहम् अस्मि न चाभूवं न भविष्यामि चाधुना । देहो ऽहं चित्तदोषो ऽयं किम् अन्यत् परिदेव्यते
I do not exist, nor did I exist before, nor will I exist now; this body is I, this is a fault of the mind—why should anything else be lamented?
देहाच् चेद् अन्य एवाहं चिदाभासस् तद् अङ्ग हे । कौ तौ मे सदसद्भावौ यन्निष्ठं परितप्यते
If I am truly other than the body, merely a semblance of consciousness, O dear one, then what are these states of existence and non-existence to me, for which one grieves?