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?
मनोनाम्नो मनुष्यस्य विविधाकारधारिणः । मनोराज्यं जगद् इति सत्यरूपम् इव स्थितम्
The realm of the mind, which bears the name 'man', takes on various forms; the world, as the kingdom of the mind, appears as if it were reality.
मन एव विरिञ्चत्वं विद्धि सङ्कल्पनात्मकम् । स्ववपुस् स्फारतां नीत्वा मनसेदं प्रतन्यते
Know that the mind itself is the creator, composed of imagination; having expanded its own form, the mind projects this world.
विरिञ्चो मनसो रूपं विरिञ्चस्य मनो वपुः । पृथ्व्यादि विद्यते नात्र तेन पृथ्व्यादि कल्पितम्
The creator is a form of the mind, and the mind is the body of the creator; earth and the rest do not exist here, thus earth and the rest are imagined.
पद्माक्षे पद्मिनीवान्तर् मनोहृद्य् अस्ति दृश्यता । मनोदृश्यदृशौ भिन्ने न कदाचन किञ्चन
Just as a lotus resides within the eye of a lotus, so within the heart of the mind is the visible; the seer and the seen of the mind are never truly separate.
तथा चात्र भवत्स्वप्नसङ्कल्पश् चित्तराज्यधीः । स्वानुभूत्यैव दृष्टान्तस् तस्माद् धृद्य् अस्ति दृश्यभूः
Likewise, in this context, the sovereignty of the mind is like the dreaming and imagining of the wise; this is evident through one's own experience, therefore the visible exists in the heart.
तस्माच् चित्तविकल्पस्थः पिशाचो बालकं यथा । विनिहन्त्य् एवम् एषान्तर् द्रष्टारं दृश्यरूपिका
Thus, just as a demon dwelling in the mind's confusion kills a child, so this inner faculty, which takes the form of the seen, destroys the seer.
यथाङ्कुरो ऽन्तर् बीजस्य संस्थितो देशकालतः । करोति भासुरं देहं तनोत्य् एवं हि दृश्यधीः
Just as a sprout, situated within a seed, produces a radiant body according to place and time, so does the faculty of perception generate the visible.
सच् चेन् न शाम्यति कदाचन दृश्यदुःखं दृश्ये त्व् अशाम्यति न बोद्धरि केवलत्वम् । दृश्ये त्व् असम्भवति बोद्धरि बोद्धृभावः शाम्येत् स्थिते ऽपि हि तद् अस्य विमोक्षम् आहुः
If the suffering of the seen never ceases, then it does not cease in the seen, nor does pure awareness arise in the knower; when the seen does not exist in the knower, the state of the knower ceases—even if the seen remains, this is called liberation.
कथयत्य् एवम् उद्दामवचनं मुनिनायके । श्रोतुम् एकरसे जाते जने मौनवति स्थिते
As the chief sage spoke forth those extraordinary words, the gathered people, unified in their desire to listen, remained silently attentive.
शान्तेषु किङ्किणीजालस्वनेषु स्पन्दनं विना । पञ्जरान्तरहारीतशुकेष्व् अप्य् अस्तकेलिषु
With the tinkling of ornaments quieted and no movement among them, even the parrots within their cages ceased their playful activities.