वस्तु दृष्टम् अदृष्टं च स्वप्ने समनुभूयते । जीवस्वप्नं जगद्रूपं विद्धि वेद्यविदां वर
Objects seen and unseen are experienced in a dream; know, O best of those who know and are known, that the world is like a dream of the living being.
अजाग्रद्द्रष्टृदृश्यो यस् सो ऽभिधानादिना विना । न स्वप्नो भिद्यते स्वस्माद् अच्छात् संवित्तिमात्रकात्
That which is the seer and the seen without waking, without name or other attributes, is not distinguished from the dream; it is pure consciousness alone, clear and undivided.
अन्यपूर्वाभिधबृहत्स्वप्नं पश्यति ना यथा । अप्राग्दृष्टं तथैषा स्वं चेतनं चित् प्रपश्यति
Just as one does not see in a dream something that was never previously heard of, in the same way, this consciousness perceives only what has been previously experienced.
प्राक्कृता वासनाद्याशु पौरुषेणैव जीयते । ह्यःकुकर्माद्य यत्नेन प्रयाति हि सुकर्मताम्
Impressions formed earlier are quickly overcome by deliberate effort; through striving, even bad actions of yesterday become good actions today.
मोक्षाद् ऋते न शाम्यन्ति जीवानां चक्षुरादयः । उन्मज्जन्ति निमज्जन्ति केवलं देशकालतः
Except through liberation, the senses such as sight do not come to rest in living beings; they merely rise and subside again and again, according to place and time.
चित्त्वस्य कलनात् तस्य देहो ऽग्र इव तिष्ठति । पञ्चात्मा भावितो ऽसत्यो महायक्षश् शिशोर् इव
Because of the activity of consciousness, its body appears as if real; composed of five elements, it is imagined, unreal, like a great demon to a child.
मनो बुद्धिर् अहङ्कारस् तथा तन्मात्रपञ्चकम् । इति पुर्यष्टकं प्रोक्तं देहो ऽसाव् आतिवाहिकः
Mind, intellect, ego, and the five subtle elements—these are called the eightfold subtle body; this is the so-called 'carrying' body.
अमूर्त एव चित्तात्मा खत्वम् अस्यातिपीनता । वाततास्य महागुल्फो देहतास्य सुमेरुता
The essence of consciousness is formless, yet its vastness is like the sky; its mobility is like the wind, its great ankle is the body, and its massiveness is like Mount Meru.
द्विरवस्थः क्रमेणैष निरवस्थस् तु मुक्तिभाक् । सुषुप्ततैकावस्थास्य जडा क्रोडीकृतोदया
This (subtle body) has two states in succession, but for the liberated it has no state at all; in deep sleep, it has a single state, its faculties withdrawn and inert.
स्वप्नतास्येतरावस्था देहप्रत्ययशालिनी । आमोक्षं भ्रमतीहायम् इति स्थावरजङ्गमैः
Its other states are dream-like, characterized by identification with the body; until liberation, it wanders here among the immobile and the moving.
कदाचिद् धि सुषुप्तस्थः कदाचित् स्वप्नसंस्थितः । आतिवाहिकदेहो ऽयं सर्वस्यैवावतिष्ठते
Sometimes, indeed, while in deep sleep, and sometimes while in the state of dream, this subtle body persists for everyone.
यदा सुषुप्तभावस्थो भाविदुःखप्रबोधनः । तदाकाशोपलसमस् तिष्ठत्य् अनुदिताकृतिः
When one is in the state of deep sleep, destined for awakening through future suffering, then one remains like a stone in space, with an unmanifest form.
स्थावराद्यास्व् अवस्थासु कल्पवृक्षदशासु च । भवत्य् एष सुषुप्तस्थो घनमोहश् शिलाघनः
In the various states, from immobile beings and in the conditions of wish-fulfilling trees, this one remains in deep sleep, dense with delusion, like a mass of stone.
सुषुप्ततास्य जडता स्वप्नो ऽस्येयं तु संसृतिः । यः प्रबोधो ऽस्य सा मुक्तिस् तज् जाग्रत् सा च तुर्यता
His deep sleep is dullness; his dream is this transmigration; his awakening is liberation; that which is waking is the fourth state.
जीवप्रबोधो मुक्तिर् हि सा चेह द्विविधोच्यते । एका जीवन्मुक्ततेति द्वितीयादेहमुक्तता
The awakening of the soul is liberation, and it is said to be of two kinds here: one is liberation while living, the other is liberation from the body.
जीवन्मुक्तिर् हि तुर्यत्वं तुर्यातीतं परं ततः । मुक्तिर् जीवप्रबोधो हि स च बुद्धिप्रयत्नतः
Liberation while living is the fourth state, and beyond the fourth is the supreme; liberation is the awakening of the soul, and it comes through the effort of intellect.
ज्ञानप्रमाणो जीवो ऽन्तर् यज् जानाति हि तन्मयः । जानातु ज्ञप्तिम् एवातो भवत्य् आशु स तन्मयः
The soul is the measure of knowledge within; whatever it knows, it becomes that; therefore, let it know pure awareness, and it quickly becomes that.
पश्यतीमम् अयं जीवस् सुदीर्घं स्वप्नविभ्रमम् । मिथ्योदितं स्वहृदये स्वच्छ एव शिलीकृते
This soul observes the long confusion of dreams, falsely arising in its own heart, clear and crystallized.
जीवाणोर् अन्तर् अस्त्य् अस्य न किञ्चिच् चित्कलां विना । ताम् एवान्यतया पश्यन् मुधैव परिशोचति
Within this living atom, there is nothing apart from a ray of consciousness; seeing that as something other, one grieves in vain.
जीवाणोर् अन्तर् अस्त्य् अस्य न किञ्चित् परमाद् ऋते । यत्र तत्र जगद् दृष्टम् अहो मायाविजृम्भितम्
Within this living atom, there is nothing except the Supreme; wherever the world is seen, behold, it is the play of illusion.
स्थाल्यन्तः क्वथदम्बूनां यथान्नानां भ्रमोदयः । जीवाणूनां तथा स्वान्तर् मिथ्या संसरणोदयः
Just as the stirring of various foods arises from the boiling water within a pot, so too, within living atoms, the apparent cycle of worldly existence arises falsely.
बन्धो ऽस्य वासनावत्त्वं मोक्षस् स्याद् वासनाक्षयः । वासनातो ऽस्य सौषुप्ती स्वाप्नी च स्फुरति स्थितिः
Its bondage is the presence of latent tendencies; liberation is the exhaustion of those tendencies. From these tendencies arise its states of deep sleep and dream.
घनवासनमोहो ऽयं सुषुप्तात्मा जडस् स्मृतः । तदन्तर्भाविना स्वप्नेनावश्यम्भाविनान्वितः
This mass of delusive tendencies is called the self of deep sleep, regarded as inert; within it, inevitably, dreams arise from what lies inside.
वासनावेशनिद्रालुर् जीवः पश्यति विभ्रमम् । यदास्य वासनानिद्रा क्षीयते बुध्यते तदा
The living being, overcome by the sleep of tendencies, perceives confusion; when the sleep of tendencies is exhausted, then he awakens.
वासनोक्ता दृश्यरतिर् दृश्यत्वं च न विद्यते । हेम्नीव कटकादित्वं सर्वात्मन्य् आत्मना क्वचित्
The delight in objects, spoken of as arising from tendencies, does not truly exist; just as the form of a bracelet does not exist in gold, so in the all-pervading Self, there is nothing but the Self.
अबोधाद् एतद् अभवद् विलीनं चेत् प्रबोधतः । तद् वास्यवासनायास् तु क्षयाद् उदय एव वः
From ignorance, this has arisen and is dissolved; from awakening, it is resolved. For you, its rise and fall depend solely on the exhaustion of latent tendencies.
घनं स्ववासनामोहं क्षपयित्वा सुषुप्तगः । तनुवासनताम् एत्य स्वप्नं पश्यति संसृतिम्
Having dispelled the dense delusion of one's own latent tendencies, one enters deep sleep; then, upon attaining subtle impressions, one perceives the dream of worldly existence.
घनवासनमोहो ऽयं जीवस् स्थावरतादिभाक् । मध्यस्थवासनस् तिर्यक् पुरुषस् तनुवासनः
This dense delusion of latent impressions causes the soul to take the state of immovable beings and so on; with intermediate impressions, it becomes an animal, and with subtle impressions, a human.
यदान्तर् जीवितेनात्ता बहिर् जीवा घटादयः । जीवैक्याद् उभयोस् सत्ता ग्राह्यग्राहकयोस् ततः
When, inwardly, the soul is experienced as the living principle, and outwardly, as pots and other objects, then, due to the unity of the soul, the existence of both the perceiver and the perceived arises.
आत्मनात्मा समालीढो बहिर् अन्तर् यदा चिता । तदा ग्राह्यग्रहणधीर् मृगतृष्णेव सोदया
When the Self is embraced by the Self, both outwardly and inwardly as consciousness, then the cognition of perceiver and perceived arises, like a mirage appearing.