अणुस्थूलत्वम् आपन्नं तद् एवाशु प्रपश्यति । तस्य तन्मात्ररन्ध्राणि यथादेशं च पश्यति
It quickly perceives that very minuteness as grossness; and it sees the channels of the subtle elements according to their respective places.
ततः पुरुषरूपैकभावनात् पुरुषाकृतिम् । काकतालीयवद् दृष्ट्वा तुष्टं पुष्टं भवत्य् अलम्
Then, through the single thought of a human form, it beholds a human shape, and, like the chance meeting of a crow and a palm fruit, it becomes satisfied and nourished.
जीव एतदवस्थो ऽथ स्थितं पश्यति देहकम् । असन्तम् एव गन्धर्वपुरं स्वप्नपुरं यथा
The jiva, being in this state, then sees the body as if it were real, though it is actually nonexistent—like a city of Gandharvas or a city seen in a dream.
गन्धर्वनगराकारम् अपि स्वप्नपुरोपमम् । जगद् दुःखाय दुःखस्य कात्र युक्तिः परिक्षये
Even if the world appears like a city of Gandharvas, akin to a dream city, what reason is there for sorrow or for the arising of suffering, when it is perishing?
वासनावशतो दुःखं विद्यमाने च सा भवेत् । अविद्यमानं च जगन् मृगतृष्णाम्बुभङ्गवत्
Suffering arises due to the force of latent tendencies; when these exist, so does suffering. When they do not, the world is like the vanishing water of a mirage.
अतः किं वास्यते केन कस्य वा वासना कुतः । कथं स्वप्ननरेणाङ्ग मृगतृष्णाम्बु पीयते
Therefore, what is bound, by whom, and whose are these tendencies, and from where? How, O dear one, can water from a mirage be drunk by a man in a dream?
सस्रष्टरि तु साहन्ते समनोमननादिके । अविद्यमाने जगति यत् सत् तत् परिशिष्यते
When the creator exists, along with mind and thought and the rest, then what remains is that which is real, even when the world does not exist.
यत्र नो वासना नैव वासकं न च वास्यता । केवलं केवलीभावस् संशान्तसकलभ्रमः
Where there is neither tendency, nor anything to be colored by it, nor any coloring at all—there is only the state of pure being, with all delusion completely stilled.
यस्य सत्यो ऽप्य् असत्यो वा शून्य एव हि यक्षकः । विलीनस् तस्य कैवल्यात् किम् अन्यद् अवशिष्यते
For one whose goblin—whether real or unreal—is only emptiness and has dissolved in aloneness, what else remains?
शून्य एव हि वेताल इवेत्थं चित्तवासना । उदितेयं जगन्नाम्नी तच्छान्तौ शान्तिर् अक्षता
Indeed, just as a phantom is only emptiness, so too are the mental tendencies; when this so-called world arises, and when it subsides, undisturbed peace remains.
अहन्तायां जगति च मृगतृष्णाजले च यः । सास्थस् तं चिद्घनतरं नोपदेश्यस् त्व् असाव् इति
He who stands firm in the world and in the water of the mirage of ego-sense, as pure consciousness—he cannot be instructed, for he is that.
जीवं विवेकिनम् इहोपदिशन्ति तज्ज्ञा नो बालम् उद्भ्रमम् असन्मयम् आर्यमुक्तम् । अज्ञान् प्रशास्ति किल यः कनकावदातां स स्वप्नदृष्टपुरुषाय सुतां ददाति
The wise teach the living, discerning person here, not the childish, restless, unreal, or those merely called noble; just as a man gives his daughter, pure as gold, to one seen in a dream.
ततस् स जीवो भगवन् दृष्टवान् देहसम्भ्रमम् । आदिसर्गे नभस्संस्थः काम् अवस्थाम् उपैति हि
Then that individual soul, O venerable one, perceives the agitation of the body; for, at the beginning of creation, abiding in space, it attains a certain state.
परस्मात् परमे व्योम्नि पूर्वोक्तक्रमवद् वपुः । जीवः पश्यति सम्पन्नम् असत्स्वप्ननरो यथा
In the supreme, transcendent space, as previously described, the soul perceives the body as manifest, just as a man in a false dream sees himself.
सर्वगत्वाच् चिद्घनस्य कार्यं स्वप्ननरो ऽपि हि । यथा करोत्य् आशु तथा जीवस्यापि शरीरदृक्
Because consciousness is all-pervading and compact, even a dreamer swiftly creates his dream body; in the same way, the soul perceives the body.
सनातनो ऽहम् अव्यक्तः पुमान् इत्य् अभिधास् ततः । करोत्य् आत्मनि तेनासौ प्रथमः कथितः पुमान्
Then, saying 'I am the eternal, unmanifest person,' he thus identifies himself; by this, he becomes the first person, as previously mentioned.
एवं स सर्गे कस्मिंश्चित् प्रथमो ऽर्थस् सदाशिवः । कस्मिंश्चिद् विष्णुर् इत्य् उक्तो नाभ्युत्पन्नपितामहः
In this way, in some creation, the first entity is called Sadāśiva; in another, he is said to be Viṣṇu, and the progenitor (Brahmā) has not yet arisen.
पितामहस् स कस्मिंश्चित् कस्मिंश्चिद् अपि चेतरः । स च सङ्कल्पपुरुषस् सङ्कल्पान् मूर्तिमान् स्थितः
In some, he is the progenitor; in others, he is someone else; and he is the person of will, established as form through intention.
पुष्टः प्रथमसङ्कल्पस् तां मनोमूर्तिम् आस्थितः । यद् यथा कल्पयत्य् आशु तत् तथानुभवत्य् अलम्
Strengthened by the first resolve, he assumes that mental form; whatever he imagines swiftly, that he fully experiences.
तत् त्व् असद्रूपम् अखिलं शून्ये वेतालको यथा । भ्रमदृष्ट्या तु सद्रूपम् इत्य् अहन्ताजगद्गतिः
All that is truly unreal, like a phantom in emptiness; but through deluded vision, it appears as real, and thus arises the sense of 'I' and the movement of the world.
स्रष्टादिपुरुषस् त्व् एवं स्वयं सम्पद्यते हि यः । स निमेषं प्रति व्योम्नि समुदेत्य् अथ लीयते
The primordial person, the creator and others, thus becomes himself; he arises in the sky for a moment and then dissolves.
निमेष एव कल्पौघमहाकल्पपरम्पराः । प्रतिभासविपर्यासमात्रेणानुभवत्य् अलम्
Within a single blink, countless cycles of creation and great ages are experienced, merely through the distortion of appearances.
परमाणौ परमाणौ व्योम्नि व्योम्नि क्षणे क्षणे । सर्गकल्पमहाकल्पभावाभावा भवन्ति हि
In each atom, in each space, in each instant, the existence and nonexistence of creations, cycles, and great ages occur.
दृश्यन्ते केचिद् अन्योऽन्यं साधर्म्यं वासनाशतैः । मिथः केचिन् न दृश्यन्ते केचित् पश्यन्ति नेतरम्
Some are seen together, sharing similarity through hundreds of tendencies; some do not see each other, and some perceive but not the others.
केचिन् नान्येन दृश्यन्ते दृष्टेनाप्य् असदात्मना । सर्गास् सर्गेण सर्वत्र सम्भवन्ति न ते शिवे
Some are not seen by others, even when perceived by an unreal self; creations arise everywhere through creation, but they do not exist in the auspicious.
भवन्ति परमे व्योम्नि व्योमरूपा इति स्वयम् । स्वयं च सदसद्रूपा लीयन्ते स्वप्नशैलवत्
They exist in the supreme sky, having the form of space itself; and they themselves, as both real and unreal, dissolve like a mountain in a dream.
सर्गैर् न देश आक्रान्तो न च कालो न कर्तृता । न चैते सत्स्वरूपा वा न कल्पं नैव च क्षणम्
No region is occupied by creations, nor is there time or agency; nor are these of the nature of reality, nor is there a cycle or even a moment.
न चेदं जायते किञ्चिन् न च किञ्चन नश्यति । स्वचमत्काररूपेण चिच् चमत्कुरुते चिति
Nothing is born here, nor does anything perish; consciousness marvels at itself in its own wondrous form.
स्वप्नपत्तननिर्माणपातोत्पतनवज् जगत् । न देशकालाक्रमणं करोति मनसाम् अपि
Just as in the rising and falling of a city in a dream, the world does not undergo movement through space or time, not even in the mind.
यथा सङ्कल्पशैलेन देशकालाद्यनन्तकम् । आक्रान्तम् अपि नाक्रान्तं तथैव जगतासता
As with a mountain made of thought, though it seems to pervade endless space, time, and so on, it is not truly pervaded; so too is this unreal world.