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.
संवेदनं सर्ग इतीह शब्दाव् अर्थेन भिन्नौ न कदाचिद् एतौ । वीच्यम्भसी द्वे इति नोचितोक्तिर् ज्ञस्याज्ञतायां त्व् इदम् एव युक्तम्
Here, 'awareness' and 'creation' are two words, but in meaning they are never truly different; to say 'wave and water are two' is not proper—this is suitable only for the ignorant, not for the wise.
जीवटब्राह्मणादीनां हंसान्तानां मुनीश्वर । भिक्षुस्वप्नशरीराणां सम्पन्नं किम् अतः परम्
O lord of sages, what more is accomplished for living beings, Brahma, and the rest, for swans, ascetics, mendicants, dream-bodies—what is attained beyond this?
रुद्रेण सह सम्भूय प्रबुद्धास् सर्व एव ते । मिथश् च दृष्टसंसारा रुद्रांशास् सुखिनस् स्थिताः
Having joined with Rudra, all of them awakened; and, seeing the world mutually, the portions of Rudra remained content.
तेन रुद्रेण तां मायाम् अवलोक्य तथोदिताम् । स्वांशास् ताम् एव संसारस्थितिं ते प्रेषिताः पुनः
Observing that very māyā as described, Rudra sent forth his own portions again into the existence of the world.
गच्छताशु निजं स्थानं तत्र भुक्त्वा कलत्रकैः । कञ्चित् कालं समं भोगान् मत्सकाशम् उपैष्यथ
Quickly going to your own place, there, enjoying pleasures with your wives for some time, you will come to me.
भविष्यथ मदंशा मे गणा मत्पुरभूषणाः । ततो महाप्रलयतो यास्यामस् तत् पदं सह
You will become my portions, my attendants, the ornaments of my city; then, at the great dissolution, we shall go together to that state.
इत्य् उक्त्वा भगवान् रुद्रस् तेषां सो ऽन्तरधीयत । अन्यसंसारसंस्थानां रुद्राणां मध्यम् आययौ
Having spoken thus, the blessed Rudra disappeared from them; among the Rudras established in other worlds, the middle one appeared.
प्रययुस् स्वास्पदं ते ऽपि जीवटब्राह्मणादयः । स्वकलत्रैस् समं देहं क्षपयित्वाथ कालतः
Those Jīvata Brāhmaṇas and others, too, went to their own abodes; having spent their bodies with their wives, according to time.
रुद्रलोकं समासाद्य भविष्यन्ति गणोत्तमाः । कदाचिद् व्योम्नि दृश्यन्ते तारकाकारधारिणः
Reaching the world of Rudra, they will become the foremost attendants; sometimes, in the sky, they are seen bearing the form of stars.
भिक्षुसङ्कल्परूपास् ते जीवटब्राह्मणादयः । कथं सत्यत्वम् आयातास् सङ्कल्पार्थेष्व् असत्यता
Those Jīvata Brāhmaṇas and others, in the form of the thought of mendicants—how did they attain reality, when there is unreality in objects born of thought?