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?
सङ्कल्पसत्यतास्तीशे सङ्कल्पासत्यतास्त्य् अजे । यत्र यन् नास्ति तन् नास्ति यतस् सर्वात्म तत् पदम्
The reality of intention exists in the Lord; the unreality of intention exists in the unborn. Where something does not exist, it is not found; since all is the Self, that is the ultimate state.
यत् स्वप्ने दृश्यते यच् च सङ्कल्पैर् अवलोक्यते । तत् तथा विद्यते तत्र सर्वकालं तदात्मकम्
Whatever is seen in a dream and whatever is perceived through intentions, that truly exists there, always, as its own nature.
तद्देशकालात्मिकया तयैवावस्थयाप्यते । तद्देशकालात्मिकया गत्या देशान्तरं यथा
By that state, which is composed of place, time, and self, one is established; and by that movement, which is composed of place, time, and self, one goes to another place, as it were.
देशाद् देशान्तरं यद्वद् यत्नगत्यादिकं विना । न लभ्यते तथा स्वप्नो विना तत्तां न लभ्यते
Just as one cannot reach another place from a place without effort or movement, so too, a dream cannot be attained without its own reality.
सर्वम् अस्ति चितः कोशे यद् यथालोकयत्य् असौ । चित् तत् तथा तदाप्नोति सर्वात्मत्वाद् अविक्षतम्
Everything exists in the treasury of consciousness, whatever it perceives; consciousness attains it as it is, because it is all-pervading and undivided.
सङ्कल्पस्वप्नवस्त्व् अङ्ग यया च दशयाप्यते । परमाभ्यासयोगाभ्यां विना सेह न लभ्यते
The objects of intention and dream, O friend, are established by that state; without supreme practice and yoga, they are not attained here.
येषां तु योगविज्ञानदृष्टयः फलितास् स्थिताः । सर्वं सर्वत्र पश्यन्ति त एते शङ्करादयः
Those whose vision has matured through the knowledge of yoga, they see everything everywhere; these are the ones like Shankara and others.
इदम् अग्रगतं वस्तु तथासङ्कल्पितं च यः । प्रार्थयत्य् उभयभ्रंशं स प्राप्नोत्य् उभयाश्रयात्
That object which is foremost and thus imagined, whoever desires it, attains the loss of both, because he relies on both.
सर्वं ह्य् अभिमतं कार्यम् एकनिष्ठस्य सिध्यति । दक्षिणां ककुभं गच्छन् कः प्राप्नोत्य् उत्तरां दिशम्
Indeed, every desired action is accomplished by one who is single-minded; who, while going south, can reach the northern direction?
सङ्कल्पार्थपरैर् एव सङ्कल्पार्थो ऽवगम्यते । अग्रस्थार्थपरैर् अग्रसंस्थितो ऽर्थो ऽवगम्यते
Only those intent on a particular resolve understand that resolve; those intent on a specific goal comprehend the goal that stands before them.
अग्रस्थबुद्धिसंस्थे ऽस्मिन् कल्पितं प्राप्तुम् इच्छति । यस् स ना नैकनिष्ठत्वात् तदा तन् नाशयेद् द्वयम्
One whose mind is fixed on a particular aim desires to attain what has been imagined; but if he is not single-minded, then both are destroyed.
तस्माद् एकार्थनिष्ठत्वाद् भिक्षुजीवेन रुद्रताम् । प्राप्य सर्वात्मनो लब्धं पदात् सर्वं तथास्थितेः
Therefore, by steadfastness in a single aim, even a mendicant’s life attains the state of Rudra; having gained the all-pervading state, everything is obtained in that condition.
भिक्षुसङ्कल्पजीवानां प्रत्येकं तज् जगत् पृथक् । पश्यन्ति ते च नान्योऽन्यं रुद्रज्ञानाद् ऋते ततः
For those whose lives are shaped by the resolves of mendicants, each perceives his own world separately; and they do not see each other, except through the knowledge of Rudra.
अप्रबुद्धाः प्रजायन्ते जीवा जीवात् प्रबोधिनः । तदिच्छयाशु विदुष इव मूर्खास् सुता इव
Unawakened beings are born from living beings, and the awakened from them as well; by their will, the wise quickly produce the ignorant, just as sons.
इह विद्याधरो ऽहं स्याम् इह स्याम् अहम् एडिका । इत्य् एकध्यानसाफल्यदृष्टान्तो ऽस्यां क्रियास्थितौ
"Here I may become a Vidyādhara, here I may become a housefly"—this is an illustration of the success of single-pointed meditation in the course of action.
एकत्वं च शतत्वं च मौर्ख्यं पाण्डित्यम् एव च । देवत्वं मानुषत्वं च देशकालक्रियाक्रमैः
Oneness and multiplicity, ignorance and wisdom, divinity and humanity—all arise through the sequence of place, time, action, and process.
तुल्यकालम् अलङ्कर्तुं धारणाध्यानयत्नतः । सर्वशक्त्यजरूपत्वाज् जीवस्यास्त्य् एव शक्तता
Because of the ever-fresh power of the living being, due to the effort of concentration and meditation, there is indeed the capacity to adorn oneself in many ways at the same time.
अनन्तश् चान्तयुक्तश् च स्वभावो ऽस्य स्वभावतः । सविकासस् ससङ्कोचो हंसस्येव चिदात्मनः
By its very nature, consciousness is both infinite and finite, expanding and contracting like a swan, with these qualities arising naturally.
यद् इच्छति तद् अस्त्य् अङ्ग ननु सम्पद्यते स्वयम् । स्वयंसङ्कल्पितैर् एभिर् देशकालक्रियाक्रमैः
Whatever one desires, O dear one, that indeed comes to be, accomplished spontaneously by these self-imagined sequences of place, time, and action.
योगिन्यो योगिनश् चेह तिष्ठन्त्य् अन्यत्र यान्ति च । इह चामुत्र चेहन्ते दृष्टम् एतद् अनेकशः
Here, yoginis and yogis remain or go elsewhere; both here and beyond they dwell—this has been seen many times.