असद् एव मनोराज्यं कर्तुं शक्तं यथा मनः । क्षणस्य कल्पीकरणे तथैव बलवन् मनः
Just as the mind is able to create an unreal kingdom of imagination, so too is the mind powerful in making a moment seem like an age.
क्षणं कल्पीकरोत्य् एतत् तथाल्पं कुरुते बहु । असत् सत् कुरुते क्षिप्रम् इतीयं भ्रान्तिर् उत्थिता
This mind turns a moment into an age, makes the small into much, swiftly makes the unreal seem real—thus this delusion arises.
क्षणम् आदिमनोराज्यं प्रतिभातं स्वभावतः । यद् विचित्रात्म तद् इदं जगज्जालम् इति स्थितम्
By its very nature, the mind’s first imagined kingdom appears as a moment; that which is of varied essence stands as this web of the world.
सर्गो निर्वाणनिष्ठत्वान् निमेषम् अयम् उत्थितः । प्रतिभामात्रतो ऽत्रैव कल्पिता वज्रसारता
Creation, being rooted in liberation, arises in a blink of an eye; here, mere imagination is taken as having the solidity of a diamond.
चित्तचित्रकृतश् चित्स्थं जगच्चित्रं कचत् स्थितम् । अकुड्यम् अप्य् अरङ्गाढ्यम् इदं स्फारम् इवाग्रतः
This wondrous world, made by the painting of the mind and abiding in consciousness, stands here like a vast, splendid stage, though it is not truly a hall.
अहो नु चित्रं निर्भित्ति चित्रम् उज्ज्वलम् उत्थितम् । सुरञ्जनं जगद् इति स्थितं दृष्टिविलोभनम्
Indeed, how marvelous is this vivid, wall-less painting that has arisen—this world, delightful to the gods, stands as a spectacle that captivates the eye.
नानातमोमषीलेखं नानातेजोऽंशरञ्जनम् । नानाकलङ्कावयवं नानारागानुरञ्जितम्
It is adorned with many lines of shadow and light, colored by many rays of brilliance, composed of various spotless parts, and tinged with many hues.
नानादृष्टिविलासाढ्यं नानानुभवलोचनम् । नानाभ्रकोग्ररचनं नानाकाराग्रपश्चिमम्
It is rich with many displays for the eyes, seen in countless ways, constructed with many dense clouds, and has countless forms, both foremost and final.
व्योमनीलसरःफुल्लताराचन्द्रार्कपङ्कजम् । विचित्ररचनोद्युक्तमेघालीपत्त्रमञ्जरि
The sky is a pond, with blossoming lotuses of stars, moon, and sun; adorned with the marvelous arrangements of clouds as petals and clusters.
स्वकोष्ठकाभिलिखितसुरासुरनृपुत्रिकम् । परमालोकमक्कोलधवलाकाशकुड्यकम्
Within its own chamber are inscribed the daughters of gods, demons, and men; it is the supreme realm, with walls of pure, luminous space.
आकाश एव रचिता प्रतिभैकरङ्गा मुग्धा जगत्त्रयमनोहरपुत्रिकेयम् । चिन्मात्रवक्त्रपरिरञ्जितसर्वलोका लीलाकुला चपलचित्तकचित्रकर्त्रा
This enchanting doll, delightful to the three worlds, is fashioned solely in the sky by the play of imagination; all worlds are colored by the face of pure consciousness, and she is filled with sport, created by the fickle mind.
हेमाचलाङ्गलतिका घनकेशपाशा चन्द्रार्कलोचनविचालनदृष्टलोका । धर्मार्थकामत्रिकयन्त्रितशास्त्रवस्त्रा पातालतालचरणोन्नतभूनितम्बा
She is the vine of Mount Meru, with thick tresses of clouds, her gaze moving the worlds with moon and sun as eyes; her garment is the fabric of scriptures woven by dharma, artha, and kāma, her hips are the earth raised by the roots of the netherworld.
ब्रह्मेन्द्ररुद्रहरिबाहुचतुष्टयोग्रा सत्यानृतोन्नतकुचा ककुबङ्गयष्टिः । अब्ध्यन्त्रवेष्टितमहीतलपद्मपीठपत्त्रीकृताचलमहाभुवनोदरी च
She is the vast belly of the great universe, formed by mountains as petals on the lotus-seat of earth encircled by oceans; her arms are the fourfold powers of Brahmā, Indra, Rudra, and Hari, her breasts rise with truth and untruth, her form is the axis of the quarters.
रात्र्यन्धकारचपलभ्रुरहस्स्मितोच्चैस् ताराकरालपुलका ग्रहदन्तपङ्क्तिः । चञ्चच्चतुर्दशविधाकुलभूतजातरोमा ध्वनत्प्रलयवारिदकम्बुपूगा
Her eyebrows are the restless darkness of night, her high smile the thrill of stars, her teeth the rows of planets; her body hair is the moving multitude of fourteen kinds of beings, and her voice is the roar of the waters of dissolution.
जीवान्विता गगन एव कृता विचित्रा व्योमात्मिकाचिरविलक्षणचित्रकर्त्रा । चित्तेन चित्रपरिकर्मविदा त्रिलोकी नानाविलासवलिता वरपुत्रिकेति
Endowed with life, she is wondrously created in the sky itself, her nature is space, her unique form shaped by the ever-distinct artist; the three worlds, adorned by the skillful mind, are the splendid doll, full of manifold play.
इदं विद्धि महाश्चर्यम् अर्जुनेह हि यत् किल । पूर्वं सञ्जायते चित्रं पश्चाद् भित्तिर् उदेति हि
Know this, O Arjuna, as a great wonder: here, indeed, first the picture arises, and only afterwards does the wall appear.
अभित्ताव् उत्थिते चित्रे दृश्यते भित्तिर् आतता । अहो नु चित्रा मायेयं मग्नं तुम्बु शिला प्लुता
When a picture appears on a wall, the wall itself is seen spread out; ah, truly, this wondrous illusion is like a submerged gourd or a stone afloat.
चित्तस्थचित्रसदृशे व्योमात्मनि जगत्त्रये । व्योमात्मनस् ते किम् इयम् अहन्ता व्योमतोदिता
Just as a picture exists in the mind, so the three worlds dwell in the space of consciousness; what is this sense of 'I' arising from the space of your own being?
सर्गव्योम कृतं व्योम्ना व्योम्नि व्योम विलीयते । भुज्यते व्योमनि व्योम व्योम व्योमनि चाततम्
The creation-space is made by space, and in space, space dissolves; space is enjoyed within space, and space is spread throughout space.
वेष्टितं वासनारज्ज्वा दीर्घसंसृतिदाम यत् । वासनोद्वेष्टनेनैव तद् इहोद्वेष्ट्यते ऽर्जुन
Bound by the cord of tendencies, which is the chain of long transmigration, it is unwrapped here, Arjuna, only by the unraveling of those tendencies.
प्रतिबिम्बं यथादर्शे तथेदं ब्रह्मणि स्वयम् । अगम्यं छेदभेदादेर् आधारानन्यतावशात्
Just as a reflection appears in a mirror, so this arises in Brahman itself; it cannot be reached by cutting or dividing, due to its non-difference from its support.
अनन्यच् छेदभेदादि ब्रह्मणि ब्रह्म चाम्बरम् । किं कथं कस्य केनैतच् छिद्यते वा क्व भिद्यते
There is no cutting or division in Brahman, just as in space; what, how, whose, by whom is this cut or divided, or where is it broken?
ब्रह्मता ब्रह्मतापूरे जले जलम् इव स्फुरत् । स्थिता समसमा व्योम निर्मला शान्तम् आत्मनि
Brahman shines as Brahman in its fullness, like water in water; established equally, pure, tranquil, in the space of the Self.
वास्यवासकभावो ऽतो मनाग् अपि न भिद्यते । तेनेहावासनीभावो बोधात् सम्पन्न एव ते
Therefore, the distinction between the vessel and its contents is not divided even in the slightest; thus, by knowledge, the state of being without tendencies is truly attained by you.
यो न निर्वासनो नूनं सर्वधर्मपरो ऽपि सः । सर्वज्ञो ऽप्य् अतिबद्धात्मा तपस्व्य् अपि स रागवान्
Truly, one who is not free from latent tendencies, even if devoted to all duties, all-knowing, or austere, remains inwardly bound and attached.
यस्यास्ति वासनाबीजम् अत्यल्पं चितिभूमिगम् । बृहत् सञ्जायते तस्य पुनस् संसृतिकाननम्
For one whose seed of latent impression, however slight, remains in the field of consciousness, the vast forest of worldly existence arises again.
अभ्यासाद् धृदि रूढेन सत्यसम्बोधवह्निना । निर्दग्धं वासनाबीजं न भूयः परिरोहति
When, through persistent practice and the fire of true understanding firmly established in the heart, the seed of latent impression is burned, it does not sprout again.
दग्धं तु वासनाबीजं न निमज्जति वस्तुषु । सुखदुःखादिषु स्वच्छं तुम्बीपत्त्रम् इवाम्भसि
But when the seed of latent impression is burned, it does not sink into objects; in pleasure, pain, and the like, it remains clear, like the leaf of a water-gourd on water.
शान्तात्मा विगतभवामयो ऽसि जातो निर्वाणो दलितमहामनोविमोहः । सम्यग्ज्ञश् श्रुतम् अवगम्य पावनं तत् तिष्ठात्मव्यवहृतिर् एकशान्तरूपः
You have become one whose mind is at peace, free from the disease of becoming, liberated, with the great delusion of mind shattered; knowing rightly, having understood the purifying teaching, let your conduct remain established in the one form of inner peace.
नष्टो मोहस् स्मृतिर् लब्धा त्वत्प्रसादान् मयाच्युत । स्थितो ऽस्मि गतसन्देहः करिष्ये वचनं तव
By your grace, O unfailing one, my delusion is destroyed and memory regained; I stand free of doubt and will carry out your command.