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.
इदम्प्रथमतोद्योगसम्प्रबुद्धमहाचितेः । नोदेति शुद्धसंवित्त्वाद् आतिवाहिकविस्मृतिः
This forgetfulness of the ethereal state does not arise in the great consciousness that is awakened at the very beginning of effort, because of its pure awareness.
आधिभौतिकता तेन नास्योदेति पिशाचिका । असत्या मृगतृष्णेव मिथ्या जाड्यभ्रमप्रदा
Therefore, in that state, the ghostly condition of physicality does not arise; being unreal, like a mirage, it is false and gives rise to the delusion of dullness.
मनोमात्रं यदा ब्रह्मा न पृथ्व्यादिमयात्मकः । मनोमात्रम् अतो विश्वं यद् यतस् तत् तद् एव हि
When Brahman is only mind, not composed of earth and other elements, then the universe is only mind; whatever arises from it is indeed that alone.
अजस्य सहकारीणि कारणानि न सन्ति यत् । तज्जस्यापि न सन्त्य् एव तानि तस्मात् तु कानिचित्
There are no auxiliary causes for the unborn; likewise, for what is born, those causes do not truly exist, except for a few.
कारणात् कार्यवैचित्र्यं तेनात्रास्ति न किञ्चन । यादृशं कारणं शुद्धं कार्यं तादृग् इह स्थितम्
The diversity of effects arises from causes; thus, nothing exists here apart from this. As the cause is pure, so the effect is established here.
कार्यकारणता त्व् अत्र न किञ्चिद् उपपद्यते । यादृग् एव परं ब्रह्म तादृग् एव जगत्त्रयम्
Here, the relation of cause and effect does not apply at all. Just as the supreme Brahman is, so too is the threefold world.
मनस्ताम् इव यातेन ब्रह्मणा तन्यते जगत् । अनन्यद् आत्मनश् शुद्धाद् द्रवत्वम् इव वारिणा
The world is projected by Brahman, as if through the power of mind, just as fluidity is projected from pure water, not from anything else.
मनसा तन्यते सर्वम् असद् एवेदम् आततम् । यथा सङ्कल्पनगरं यथा गन्धर्वपत्तनम्
Everything is projected by the mind; all this is unreal and spread out, like a city imagined in thought or like a city of the Gandharvas.
आधिभौतिकता नास्ति रज्ज्वाम् इव भुजङ्गता । ब्रह्मादयः प्रबुद्धास् तु कथं तिष्ठन्तु तत्र ते
There is no physicality here, just as there is no snake in a rope; how could awakened ones like Brahma and others remain there?
आतिवाहिक एवास्ति न प्रबुद्धमतेः किल । आधिभौतिकदेहस्य चर्चैवात्र कुतः कथम्
Only the subtle body exists, not for one whose mind is awakened; so, what discussion is there here about the physical body, and how?