तद् एवं धर्मराजेन यमेनाश्व् अनुशासितः । यद् एव क्रियते नित्यं रतिस् तत्रैव जायते
Thus, being instructed by Dharma-raja Yama, whatever is continually practiced, delight arises only in that.
ब्रह्मा किल पराकाशवपुर् आक्रम्यते कथम् । मनोमात्रम् असङ्कल्पः पृथ्व्यादिरहिताकृतिः
How indeed does Brahma, whose form is supreme space, become embodied? He is only mind, without intention, and has no form of earth or other elements.
यश् चिद्व्योमचमत्कारः किलाकाशानुभूतिमान् । स चिद्व्योमैव नो तस्य कारणत्वं न कार्यता
He who is the wonder of consciousness-space, who experiences the essence of space, is indeed consciousness-space itself; for him there is neither cause nor effect.
आकाशस्फुरदाकारस् सङ्कल्पपुरुषो यथा । पृथ्व्यादिरहितो भाति स्वयम्भूर् भासते तथा
Just as the person of imagination appears with a form shining in space, so too the self-born shines, devoid of earth and other elements.
न दृश्यम् अस्ति नो द्रष्टा परमात्मनि केवले । स्वयं चित्त्वात् तथाप्य् एष स्वयम्भूर् इति भासते
In the supreme Self, which is pure, there is neither the seen nor the seer; yet, being of the nature of consciousness itself, it appears as the self-born.
सङ्कल्पमात्रम् एवैतन् मनो ब्रह्मेति कथ्यते । सङ्कल्पाकाशपुरुषो नास्य पृथ्व्यादि विद्यते
This mind is indeed only imagination; it is called Brahman. The person of imagination-space has no earth or other elements.
यथा चित्रकृदन्तस्स्था निर्देहा भाति पुत्रिका । तथैव भासते ब्रह्मा चिदाकाशाच्छरञ्जनम्
Just as a doll, placed at the tip of a painter’s brush, appears bodiless, so too does Brahma shine, a coloring upon the space of consciousness.
चिद्व्योम केवलम् अनन्तम् अनादिमध्यं ब्रह्मेति भाति निजचित्तवशात् स्वयम्भूः । आकारवान् इव रसाद् इह वस्तुतस् तु वन्ध्यातनूज इव नास्ति तु तस्य देहः
Consciousness-space alone, infinite, without beginning or middle, shines as Brahman by the power of its own mind, as the self-born; though it appears to have form here, in reality it has no body, like the son of a barren woman.
एवम् एतन् मनश् शुद्धं पृथ्व्यादिरहितं नभः । मुने ब्रह्मेति कथितं सत्यं पृथ्व्यादिवर्जितम्
In this way, O sage, the mind is pure, without earth and the other elements, like space; this is truly called Brahman, free from earth and the other elements.
तद् अत्र प्राक्तनी नाम स्मृतिः कस्मान् न कारणम् । यथा मम तथान्यस्य भूतानां चेति मे वद
Then why is the so-called memory of previous existence not the cause here? Tell me: as it is for me, is it the same for others and for all beings?
पूर्वदेहो ऽस्ति यस्याद्यः पूर्वकर्मसमन्वितः । तस्य स्मृतिस् सम्भवति कारणं संसृतिस्थितेः
One who has a previous body, and whose present body is accompanied by past actions, for him memory arises; this is the cause for the continuation of transmigration.
ब्रह्मणः प्राक्तनं कर्म यदा किञ्चिन् न विद्यते । प्राक्तनी संस्मृतिस् तस्य तदोदेति कुतः कथम्
When there is no prior action at all for Brahman, how can the memory of a previous existence arise for it, and from where and in what manner?
तस्माद् अकारणं भाति वा स्वचित्त्वैककारणम् । स्वकारणाद् अनन्यात्मा स्वयम्भूस् स्वयमात्मवान्
Therefore, it appears to be without cause, or its only cause is its own mind; being self-caused, with no other essence, the self-born is established in itself.
आतिवाहिक एवासौ देहो ऽस्त्य् अस्य स्वयम्भुवः । न त्व् आधिभौतिको राम देहो ऽजस्योपपद्यते
The body of the self-born is only subtle (mental); but, O Rāma, the physical body does not pertain to the unborn.
आतिवाहिक एको ऽस्ति देहो ऽन्यस् त्व् आधिभौतिकः । सर्वासां भूतजातीनां ब्रह्मणो ऽस्त्य् एक एव किम्
There is only one subtle (mental) body; the other is physical. Of all classes of beings, Brahman has only one—what else?
सर्वेषाम् एव देहौ द्वौ भूतानां कारणात्मनाम् । अजस्य कारणासत्त्वाद् एक एवातिवाहिकः
All beings who are causes have two bodies; but for the unborn, since there is no cause, there is only the subtle (mental) body.
सर्वासां भूतजातीनाम् एको ऽजः कारणं परम् । अजस्य कारणं नास्ति तेनासाव् एकदेहवान्
Among all classes of beings, there is one unborn supreme cause; the unborn has no cause, therefore it alone possesses a single body.
नास्त्य् एव भौतिको देहः प्रथमस्य प्रजापतेः । आकाशात्मावभात्य् एष आतिवाहिकदेहवान्
There is truly no physical body for the first progenitor; he appears as having a subtle body, whose essence is space.
चित्तमात्रशरीरो ऽसौ न पृथ्व्यादिमयात्मकः । आद्यः प्रजापतिर् व्योमतनुः प्रतनुते प्रजाः
His body is made only of mind, not composed of earth and the other elements; the first progenitor, with a form of space, extends forth the creatures.
ताश् च निर्वाणरूपिण्यो विनान्यैः कारणान्तरैः । यद् यतस् तत् तद् एवेति सर्वैर् एवानुभूयते
And these beings are of the nature of liberation, without any other causes; whatever arises from whatever, that alone is experienced by all.
निर्वाणमात्रं प्रथमं परं बोधस् तद् एव च । चित्तमात्रं तद् एवास्ते न याति वसुधादिताम्
The first is pure liberation, the supreme awareness, and that alone is mind; it remains only as mind and does not become earth or the like.
सर्वेषां भूतमनसां संसारव्यवहारिणां । प्रथमो ऽसौ प्रतिच्छन्दश् चित्तदेहस् स्वतोदयः
For all beings with minds, engaged in worldly dealings, that first reflection, the body of mind, arises from itself.
यस्मात् पूर्वात् प्रतिच्छन्दाद् अनन्यैतत्स्वरूपिणी । इयं प्रविसृता सृष्टिस् स्पन्ददृष्टिर् इवानिलात्
From that prior reflection, which is not different from its own nature, this creation has spread forth, like the movement of wind is seen.
प्रतिभानाकृतेर् अस्मात् प्रतिभामात्ररूपधृत् । विभात्य् एवम् अयं सर्गस् सत्यानुभववत् स्थितः
From this form of pure intelligence, which holds only the form of intelligence, this creation shines forth, established as a true experience.
दृष्टान्तो ऽत्र स्वप्नपुरं स्वप्नस्त्रीसुरतं तथा । असद् अप्य् अर्थसम्पत्त्या सत्यानुभवभासुरम्
Here, the city seen in a dream and the enjoyment with a dream-woman are examples; though unreal, by the wealth of experience, they shine with the light of true perception.
अपृथ्व्यादिमयो भाति व्योमाकृतिर् अदेहकः । सदेह इव भूतेशस् स्वात्मभूः पुरुषाकृतिः
He appears as not made of earth and the other elements, with a form like space, without a body; yet, like the lord of beings with a body, he stands in the form of a person, self-born.
स चित्सङ्कल्परूपत्वाद् उदेत्य् अप्य् अथ शाम्यति । स्वायत्तत्वात् स्वभावस्य नोदेति न च शाम्यति
Because his nature is of consciousness and will, he arises and then subsides; but since his nature is self-dependent, he neither truly arises nor subsides.
ब्रह्मा सङ्कल्परहितः पृथ्व्यादिरहिताकृतिः । केवलश् चित्तमात्रात्मा कारणं त्रिजगत्स्थितेः
Brahma is free from will, with a form devoid of earth and the other elements; his essence is pure consciousness alone, the cause of the existence of the three worlds.
सङ्कल्प एष कचति यथा नाम स्वसम्भवः । व्योमात्मैष तथा भाति भवत्सङ्कल्पशैलवत्
This will moves about as its own nature, just as a name arises from itself; this one, whose essence is space, appears like a mountain of your own will.
आतिवाहिकतैकान्तविस्मृत्या दृढरूढया । आधिभौतिकबोधेन मुधा भाति पिशाचवत्
By the firm and exclusive forgetfulness of the ethereal state, through the knowledge of the physical world, it appears falsely, like a ghost.