सदृशाचारजन्मानस् त एवान्ये च भूरिशः । भूयो भूयो विवर्तन्ते सर्गेष्व् अप्स्व् इव वीचयः
Those with similar conduct and birth, and many others as well, arise again and again in the cycles of creation, like waves in water.
अत्यन्तसदृशाः केचित् केचिद् अर्धसमक्रमाः । केचिद् ईषत्समाः केचिन् न कदाचित् पुनस् तथा
Some are entirely similar, some are partially alike, some are slightly so, and some never become so again.
एवम् एषातिवितता माया मनसि मोहिनी । क्षणो नेहास्ति नो कल्पः प्रतिपत्तिर् हि जृम्भते
In this way, this vast illusion, the enchantress, spreads in the mind; here, neither a moment nor an age exists, for only realization unfolds.
क्वैकविंशत्यहोरात्रा अनन्ताः क्व कुयोनयः । क्व तासाम् उपलम्भो ऽलम् अहो भीमा मनोगतिः
Where are the twenty-one days and nights, where is the infinite, where are the wrong paths? Where is their attainment? Alas, how dreadful is the course of the mind!
प्रतिभामात्रम् एवेदम् इत्थं विकसितं सितम् । नानाकलहकल्लोलचलं प्रातर् इवाम्बुजम्
All this appears only as a flash of consciousness, blossoming thus, pure and bright, yet tossed by the waves of various disputes, like a lotus at dawn.
जातं संवेदनाद् एव शुद्धाद् इदम् अशुद्धवत् । संसारजालम् अखिलं वह्निर् वह्निकणाद् इव
This entire web of worldly existence arises from pure awareness alone, though it seems impure—just as fire arises from a spark of fire.
प्रत्येकम् एवम् उदितः प्रतिभासषण्डष् षण्डान्तरेष्व् अपि च तत्र विचित्रषण्डाः । सर्वे स्वयं ननु च ते च मिथो न मिथ्या सर्वात्मनि स्फुरति कारणकारणे ऽस्मिन्
In each one, thus, a multitude of appearances arises; even within each multitude, there are wondrous varieties. All these exist in themselves, and yet, though they appear to interact, they are not false, for in this Self of all, the cause and the caused shine forth.
मुनिनायक तं भिक्षुं गत्वा सम्बोधयन्त्व् अमी । नरा मत्प्रहिताश् शीघ्रं चीनबुद्धकुटीगतम्
O leader of sages, let these men whom I have sent quickly go and awaken that monk who dwells in the Chinese monastery.
राजंस् तस्य महाभिक्षोस् स देहः प्राणवर्जितः । क्लेदं वैवर्ण्यम् आयातो नासौ जीवितभाजनम्
O King, the body of that great monk is now devoid of life; it has become moist and discolored, and is no longer a vessel of life.
तस्य भिक्षोश् च जीवो ऽसौ भूत्वा पद्मजसारसः । जीवन्मुक्तस् स्थितो भूयो नासौ संसृतिभाजनम्
The life of that monk, having become the essence of the lotus-born, remains established as a liberated being; he is no longer subject to the cycle of birth and death.
तद्गृहे मासपर्यन्ते बलान् निष्कासितार्गडाः । अन्तर् आलोकयिष्यन्ति भिक्षुम् अक्षुण्णमानसम्
In that house, for a month, the guards forcibly expelled will inwardly observe the mendicant whose mind remains unbroken.
अन्येनैव स देहेन भिक्षुर् मुक्तो व्यवस्थितः । कथं प्रबोध्यते नष्टं तद्विहारे शरीरकम्
With another body, the liberated mendicant abides; how can the lost body in that dwelling be awakened?
एषा गुणमयी माया दुर्बोधेन दुरत्यया । नित्यं सत्यावबोधेन सुखेनैवातिवाह्यते
This māyā, composed of qualities, is hard to comprehend and hard to cross; yet, by constant awareness of truth, it is easily overcome.
असत्यैव कृतारम्भा हेम्नः कटकता यथा । प्रतिभासविपर्यासमात्रकारणकोदया
Its undertakings are founded on unreality, like the gilding of gold; it arises solely from the confusion of appearances.
परमात्मन एवेयम् इत्थं मायेति मीयते । तरङ्गतेव पयसि प्रेक्षामात्रविनाशिनी
This is indeed measured as māyā of the Supreme Self; like a wave in water, it perishes merely upon being seen.
ज्ञो ऽपि दृश्यमयाद् दीर्घस्वप्नात् स्वप्नान्तरं व्रजन् । एवं नान्यत्वम् आयाति विवेकात् सर्वगात्मदृक्
Even the knower, passing from a long dream made of perceptions into another dream, does not attain otherness, for discernment sees all as the Self.
यो यो ऽस्य प्रतिभासस् स्याद् आत्मैव स स बोधतः । स एवोदेति संसारकरञ्जवनगुल्मदृक्
Whatever appearance arises for him, know that it is the Self alone; that very one appears, like the vision of a thicket of reeds in a mirage, as the world.
प्रत्येकं भूतम् उदितं पृथक् संसारमण्डलम् । भिक्षोस् स्वप्नान्तरम् इव पराद् वीचिर् इवाम्भसः
Each being that arises is a separate world-cycle, like another dream for the mendicant, or like a wave among waters.
प्रसृतः पद्मजाद् एव जगत्स्वप्नो ऽयम् आदितः । तथैवाथ स्वचित्तोत्करूढस् सर्वजनं प्रति
This world-dream has arisen from the Lotus-born (Brahma) from the very beginning; in the same way, it is then firmly established in each person's own mind.
आपितामहम् आभाति सर्गस् स्वप्नविलासवत् । प्रत्येकम् उदितस् तेन ब्रह्माण्डानीह कोटिशः
The creation appears to each as coming from the Grandfather (Brahma), like the play of a dream; thus, countless universes have arisen here, each one individually.
स्फुरन् परस्मिन् प्रत्येकं जीवः पश्यति विभ्रमम् । हृदये ऽर्थसमर्थं च स्वप्नवद् दीर्घम् आन्तरम्
Each individual soul, manifesting in the Supreme, perceives confusion; and within the heart, experiences a long, internal dream, filled with meaningful objects.
चित्सत्तामात्रसामान्यप्रतीतिच्युतिमात्रतः । जरामरणदुःखानां कश्चिद् भाजनतां गतः
Because of the mere appearance and disappearance of the common awareness of pure consciousness, someone becomes a vessel for the sorrows of old age and death.
पातालं ब्रह्मलोकं वा चिच् चमत्कृतिशालिनी । चित्तांशस्पन्दमात्रेण कृत्वा कृत्वैव संस्थिता
Whether it is the netherworld or the world of Brahma, consciousness, full of wonder, remains established by the mere vibration of a portion of mind, having created and recreated them.
चित् स्पन्दरूपिणी जीवनाम्नागत्यात्मनात्मनि । अन्यत्रान्येव लुठति भूत्वा सम्भ्रमभारिणी
Consciousness, taking the form of vibration, moves as the life-force within itself by its own nature; elsewhere, it wanders about as something else, becoming heavy with confusion.
बिभेषि परमात्मात्मा परमात्मन एव किम् । जीवदेहादिनाम्नो ऽस्मात् प्रतिबिम्बाद् इवार्भकः
Why do you, the Supreme Self, fear your own Self, O Supreme? It is like a child being afraid of its own reflection, named as the living being, body, and so on.
ब्रह्मण्य् एव परं ब्रह्म जगद्दृष्ट्यैव सत् स्थितम् । शुद्धाकाशम् इवाकाशे जले जलम् इवामलम्
The Supreme Brahman exists only in Brahman, as seen in the perception of the world; just as pure space exists in space, or pure water in water.
लोको ब्रह्मण एवायं जगद्रूपेण तिष्ठतः । बिभेत्य् अन्यतयोपात्तात् प्रतिबिम्बाद् इवार्भकः
This world is indeed Brahman, abiding in the form of the universe; it fears the appearance of otherness, just as a child fears its own reflection.
स्पन्दे ऽस्पन्दीकृते बोधाच् चितस् सञ्ज्ञा विलीयते । साप्य् अलं परिणामेन लीयते ऽग्नौ घृतं यथा
When movement is rendered motionless by knowledge, the notion of mind dissolves; and that too, by transformation, merges completely, like ghee in fire.
चित्स्पन्द एव चित्स्पन्दे सर्वात्मात्मनि जृम्भते । स्पन्दास्पन्दौ जृम्भणादि कल्पितं नात्र वास्तवम्
The very vibration of consciousness unfolds within the vibration of consciousness, in the Self that is all; the notions of movement and stillness, of expansion and contraction, are imagined here, not real.
न स्पन्दो ऽस्तीह नास्पन्दो नैकता नापि च द्विता । शुद्धचिन्मात्रम् एवास्ति सर्वं चास्ति यथास्थितम्
Here, there is neither movement nor non-movement, neither oneness nor duality; there is only pure consciousness, and all exists as it is.