बोधवन्तो ऽप्य् अबुद्धाभा विस्मिता अप्य् अविस्मिताः । बभुस् तूष्णीं स्थिताश् चित्रे कृताकारा इव क्षणम्
Though possessing awareness, yet as if devoid of understanding; though astonished, yet as if not astonished—they remained silent for a moment, like figures fashioned in a painting.
अथ जग्मुश् च ते सर्वे क्वचिच् चिद्व्योमनि स्थितम् । विप्रसंसारम् आरम्भपरभूतसघुङ्घुमम्
Then all of them proceeded to a certain place situated in the sky of consciousness, accompanied by the gentle hum of the world’s beginning and dissolution.
तत्र तद्भवनं गत्वा तद् द्वीपं तच् च मण्डलम् । विषयं तं च तं ग्रामं प्रापुस् ते ब्राह्मणालयम्
There, having reached that dwelling, that island, that region, that domain, and that village, they arrived at the abode of the Brahmin.
विप्रं ते ददृशुस् सुप्तं कलत्रवलितं गृहे । कण्ठे गृहीतं ब्राह्मण्या बहिर्जीवम् इव स्थितम्
They saw the Brahmin asleep, surrounded by his wife in the house, held by her at his neck, as if his life were resting outside.
तं प्रबोध्य नियोज्याशु चेतसा चेतनेन च । तस्थुस् ते बहवो ऽप्य् एके सविस्मयम् अविस्मयाः
Awakening him and quickly engaging his mind and awareness, many of them stood by, some with astonishment, others without astonishment.
अथ जग्मुश् चिदाकाशकचितं चेतितं च तैः । सामन्तनृपसंसारम् आरम्भभरसुन्दरम्
Then, through those means, they entered the consciousness-filled space, beautiful with the weight of beginnings, into the realm of the neighboring king.
तत्र तद्भवनं प्रापुस् तद् द्वीपं तच् च मण्डलम् । सामन्तं ददृशुर् मत्तं सुप्तं पर्यङ्कपङ्कजे
There they reached that dwelling, that island, that region, and saw the neighboring king intoxicated and asleep upon a lotus couch.
हेमावदातं हेमाङ्ग्या निहितं कुचकोटरे । भ्रमर्येवान्वितं पद्मकोशसुप्तं मधुव्रतम्
Golden-hued, embraced by a golden-bodied woman, placed at her breast, like a honeybee accompanied by a female bee, asleep within the lotus blossom.
कान्ताभिर् अभ्यावलितं मञ्जरीभिर् इव द्रुमम् । दीपजालकमध्यस्थं रत्नौघ इव काञ्चनम्
Surrounded by beloved women, like a tree encircled by blossoming clusters, or like gold set amidst a multitude of jewels within a lattice of lamps.
तं प्रबोध्य नियोज्याशु चेतसा चेतनेन च । तस्थुस् ते बहवो ऽप्य् एवं सविस्मयम् अविस्मयम्
Awakening him, and swiftly engaging him with their minds and awareness, many of them stood there in such a manner, with wonder yet without wonder.
अथ ते राजसंसारं जग्मुस् तत्र प्रबोध्य तम् । तेन सार्धम् अथान्यासु भ्रेमुस् संसृतिभूमिषु
Then they led him to the royal world, awakening him there; together with him, they wandered through other realms of transmigration.
प्राप्य तां ब्रह्महंसेहां रुद्रतां सर्व एव ते । समाजग्मुर् विरेजुश् च रुद्राणाम् उत्तमं शतम्
Having attained that state of the Brahma-swan, all of them reached the state of Rudra and shone forth, joining the supreme hundred of Rudras.
एकसंविद् भिन्नतनु चित्रचेष्टम् अचेष्टितम् । एकरूपम् अनेकात्म रूपं च परमेश्वरम्
The one consciousness, manifesting in diverse bodies, acts and does not act, is of one form yet many selves, and is the supreme Lord, both with and without form.
रुद्राणां तच् छतम् अथ निरावरणचिन्मयम् । सर्वसंसारगं विद्धि स्थितं सर्वजगत्स्थिति
Know that this hundred of Rudras is pure consciousness, unobstructed, pervading all worlds, and abiding as the existence of the entire universe.
दश रुद्रशतानीह सन्ति राम महान्ति च । एतद् एकादशं विद्धि संसारं प्रति संस्थितम्
O Rama, there are here ten great hundreds of Rudras; know this eleventh one as established in relation to the world-cycle.
यो यो हि यस्य जीवस्य संसारस् समुदेति हि । तत्राप्रबुद्धा जीवौघाः पश्यन्ति न परस्परम्
For each living being, whatever world-cycle arises, in that place, the unawakened multitude of beings do not perceive one another.
मिलन्ति हि मिथो बुद्धास् तरङ्गाम्ब्व् इव वारिधौ । अप्रबुद्धास् स्वतामात्रनिष्ठा लोष्टवद् आस्थिताः
Awakened minds meet one another like waves and water in the ocean; those not awakened, established only in their own nature, remain like inert clods.
यथा द्रवत्वाद् वीच्यम्बून्य् अन्योऽन्यं सम्मिलन्त्य् अलम् । तथा प्रबुद्धा जीवौघा मिथश् चित्त्वान् मिलन्त्य् अलम्
Just as, due to their fluidity, waves and water readily merge with each other, so too awakened living beings swiftly unite their minds with one another.
प्रत्येकम् उदिताश् चैते संसारे जीवराशयः । चिद्धातोस् सर्वगत्वेन त्व् असत्यास् सत्यवत् स्थिताः
Each of these living entities arises individually in the cycle of existence; originating from consciousness, they persist everywhere, unreal yet appearing as real.
यद् यद् आखन्यते भूमेस् तत् तन् नाम यथाङ्ग मृत् । सर्वगायाश् चितेर् यद् यद् ऊह्यते तत् तथेह चित्
Whatever is shaped from earth takes its name according to its form, like clay objects; likewise, whatever is conceived by all-pervading consciousness is so named here as consciousness.
सर्वत्र पञ्चभूतानि यथानुभवसीह हि । तथेह सर्वभूतात्म चित्त्वं सर्वत्र विद्यते
Just as you experience the five elements everywhere here, so too the essence of consciousness, the soul of all beings, is present everywhere here.
यत् सालभञ्जिकावृन्दे शैलस्तम्भगते ऽङ्गकम् । प्रेक्ष्यते तत् तद् एवाश्म तथा चिति जगच् चितः
Whatever form is seen among the group of statues of dancing girls or on a pillar of stone, that is indeed stone; so too, in consciousness, the world is consciousness.
अवेदने परे शुद्धे वेदनं यज् जगन्ति तत् । अकारणकम् एवैतच् छून्यत्वं नभसो यथा
In the supreme pure state, where there is no perception, whatever perception exists in the worlds is causeless, just as emptiness in the sky.
चिद्घने वेदनं दृश्यं बन्धो मोक्षस् त्व् अवेदनं । यद् एव रुचितं ते स्यात् तद् एवाशु दृढीकुरु
In the mass of consciousness, perception and the seen are bondage; liberation is non-perception. Whatever you find pleasing, firmly establish that at once.
सर्गासर्गौ बन्धमोक्षौ वेदनावेदनात्मकौ । अभिन्नौ बोधतश् चैतौ यथेच्छसि तथा कुरु
Creation and dissolution, bondage and liberation, are of the nature of sensation and non-sensation; these two are not truly separate in consciousness—act as you wish regarding them.
असंवित्त्यैव यन् नास्ति तन्नाशे का कदर्थना । तूष्णीम्भावेन यत् प्राप्यं प्राप्तम् एवाशु विद्धि तत्
That which does not exist due to lack of awareness—why bother about its destruction? Know that whatever is attained by remaining silent is already quickly attained.
यद् वै वेदनमात्रात्म तद् अङ्गावेदनक्षयम् । तद् वेदनावेदनयोर् यद् इष्टं तत् समाचर
Whatever is of the nature of mere sensation, with the cessation of that sensation, act as you desire regarding sensation and non-sensation.
वीचिर् यथाम्भसि स्पन्दो जगच् चित्रं तथा चितौ । एतावन्मात्र एवात्र भेदो यद् रघुनन्दन
Just as a wave in water, so is the movement of the world in consciousness; O Raghunandana, this alone is the extent of the difference here.
देशकालखरूपेषु सत्सु वीच्यादिताम्भसि । जगदादौ तु देशाद्या असन्तो निर्मिताश् चिता
When space, time, and hardness exist, it is like the wave and so on in water; but at the origin of the world, space and the rest do not exist—they are created by consciousness.
आभासुरं त्रिजगद् इत्य् अवभाति भास्वत् संवेदनं चयनम् एकचितेस् स्वरूपम् । वाचि स्थितं भवति चैतद् उपोढभेदं क्लिष्टं प्रशान्तवचनस् तु शिवः परात्मा
The shining manifestation of the three worlds appears as the radiant gathering of awareness, which is the true nature of the one consciousness; when this is held in speech, it becomes divided and troubled, but the supreme Self is peaceful and beyond words.