सुखी दुẖखी भवो ऽभावो नरो नागो ऽमरो ऽसुरः । बकẖ काकश् शुकश् शङ्खस् तित्तिरिर् हरिणो वृषः
Happy, unhappy, existent, nonexistent, human, serpent, god, demon, crane, crow, parrot, conch, partridge, deer, bull—
भवत्य् अभव्यताम् एत्य दुẖखाद् दुẖखं भयाद् भयम् । पतन्न् आपातरम्येषु रमते भोगभस्मसु
Becoming unworthy after being worthy, going from sorrow to sorrow, from fear to fear, it delights in fleeting enjoyments that are destined for ruin.
अशरीरो निराकारस् सङ्कल्पात्माम्बरास्पदः । पिशाचो ऽस्मीति संवित्त्या क्वचिद् धत्ते पिशाचताम्
Bodiless, formless, made of thought, dwelling in space, it sometimes assumes the state of a ghost, thinking, 'I am a ghost.'
यद् यत् सर्गे यथा रूढं तत् तथा तु निषेवते । जीवं सर्वात्मकं तज्ज्ञम् अतज्ज्ञम् अपि वानघ
Whatever form is established in creation, that it adopts accordingly—whether the living being is all-knowing, not knowing, or anything else, O sinless one.
यक्षरक्षḫपिशाचादिभावनाभ्रमभेदतः । जन्मनाम् अत्र सङ्ख्यां न कर्तुं मम समार्थता
Because of the confusion of imagining oneself as a yaksha, rakshasa, or ghost, I am unable to enumerate the births here, due to their endless variety.
पदार्थभावनामात्राद् अतिदुẖखपरम्पराः । अहन्तात्मन उद्यन्ति सत्यासत्यघनभ्रमाः
From mere imagination of objects, endless chains of intense suffering arise for the self-identified 'I,' consisting of dense delusions, both true and false.
एवं ख एव जायन्ते खरूपास् संसृतिभ्रमाः । न देशकालावरणं कुर्वन्त्य् एते मनाग् अपि
Thus, only in space do these delusions of transmigration, taking the form of space, arise; they do not impose any limitation of place or time, not even the slightest.
अनारतं सर्गपरम्पराणाम् अरूपिणीनाम् अथ रूपिणीनाम् । जलद्रवानुक्रमसंस्थितानां क्रान्तो ऽस्मि खे खात्मतयोदितानाम्
I have traversed the endless series of creations, both formless and with form, existing like streams of water, all arising in space as manifestations of the Self.
योगभूमिकयोत्क्रान्तजीवितस्य शरीरिणः । भूमिकांशानुसारेण क्षीयते पूर्वदुष्कृतम्
For one whose life has departed from the stages of yoga, the effects of previous misdeeds are diminished in accordance with the degree of attainment.
पुराभूवम् अहं जन्तुर् मृतो ऽहं तत्र बन्धुषु । चिरेणेहाहम् उत्पन्न इति पश्यत्य् असौ ततः
He perceives: 'Formerly, I was a living being; I died among those relatives; after a long time, I have now been born here.'
एवं भावनयोच्छूनं जातं पश्यति देहकम् । सर्वावयवसम्पन्नं पङ्काद् इव विनिर्मितम्
Thus, seeing the body that has arisen from such contemplation, complete with all its limbs, as if fashioned from mud,
शरीरम् अभिसम्पन्नं पश्यन् प्रोच्छूनवासनम् । परलोकम् अथ स्फारं चिनोत्य् आशु च पश्यति
Observing the body fully formed, with impressions from previous lives manifest, he quickly perceives and recognizes the vast realm of the next world.
ततẖ कतिपयं कालं शेषं दुष्कृतकर्मणाम् । भुक्त्वा सुकृतभोगाय याति पुण्यवतां पदम्
Then, after experiencing for a certain time the remaining results of wrongful actions, he proceeds to enjoy the fruits of virtue and attains the state of the righteous.
तत्रोपरि विमानेषु लोकपालपुरेषु च । मेरूपवनकुञ्जेषु रमते रमणीसखः
There, in celestial palaces and the cities of the guardians of the worlds, in the groves and bowers on Mount Meru, he delights in the company of beloved women.
मन्दारदलदोलासु पुन्नागगहनेषु च । पारिजातवनाग्रेषु रमते रमणीसखः
He enjoys himself with his beloved among the swings of mandara leaves, in the thickets of punnaga trees, and at the edges of parijata groves.
सन्तानकवितानेषु पारिभद्रद्रुमेषु च । कल्पपादपकुञ्जेषु रमते रमणीसखः
He delights with his beloved beneath canopies of santana trees, among paribhadra trees, and in bowers of wish-fulfilling trees.
योगभूमिगता ये ये म्रियन्ते पुरुषोत्तमाः । ते क्षीणदुष्कृता मत्ता रमन्ते सुरसद्मसु
Those supreme persons who die while established in the stages of yoga, their negative deeds exhausted, rejoice in the abodes of the gods, intoxicated with bliss.
स्वास्तीर्णकल्पतरुपल्लवसंस्तरेषु पुष्पावनद्धमृदुहेमलतालयेषु । सम्यक्क्रियास् सुरपुरेषु सहाप्सरोभिर् विद्याधरास् सुरतसारसुखं रमन्ते
On couches spread with the tender leaves of wish-fulfilling trees, in golden bowers entwined with soft garlands of flowers, the Vidyādharas delight in the essence of pleasure, together with celestial nymphs, performing all rituals properly in the cities of the gods.
प्रत्येकम् एवम् उदितḫ पृथक्संसारषण्डकः । ससुरासुरपाताललोकान्तरधराम्बरः
In this way, each individual world-system arises separately, with its gods, demons, netherworlds, and the expanse of earth and sky.
ब्रह्मविष्ण्विन्द्ररुद्राद्या एवम् एव गतास् स्थितिम् । सङ्कल्पात्मान एवेमं सर्गसङ्कल्पम् आश्रिताः
Brahmā, Viṣṇu, Indra, Rudra, and others likewise attain their state, for they are of the nature of thought, relying on this very projection of creation.
ब्रह्मविष्ण्विन्द्ररुद्रादिḫ पूर्वम् एव मनोमयी । मायेयम् उदिता मिथ्या सर्गता कल्पनात्मिका
Brahmā, Viṣṇu, Indra, Rudra, and the rest were previously manifested as mind-made; this illusion, arising falsely, is a creation consisting of imagination.
यद् यद् आलोक्यते किञ्चिन् मायायास् तद् असन् नभः । अन्तरन्तरसारात्मरम्भास्तम्भा इवोदिताः
Whatever is perceived, even a little, in this illusion, is unreal like space; they arise like pillars, established from the essence of inner space.
सङ्कल्पपुरुषा एते ब्रह्मरुद्रेन्द्रकादयः । असत्याश् चैव सत्याश् च चित्त्वाचित्त्वैर् इह स्थिताः
These Brahmā, Rudra, Indra, and others are beings of thought-formation; here, they exist as both unreal and real, with mind and without mind.
भूतं प्रति पृथग्भूतस् सर्गो विकसितस् स्वयम् । सङ्कल्पस्वप्नपुरवन् मनोराज्यवद् आततः
For each being, a distinct creation unfolds by itself, spread out like a city of dreams or a kingdom of imagination, formed by thought.
सर्वगत्वाच् च चिद्धातोर् मिथश् चानुभवभ्रमात् । सर्गेष्व् एतेषु सद्रूपास् समस्ता भूतजातयः
Because consciousness is all-pervading, and due to mutual confusion of experience, all these classes of beings in creation appear to be of the same nature.
सम्मिलन्ति मिथẖ केचिन् निरावरणसंविदः । सर्गाḫ परिणमन्त्य् अन्ये त्व् अपरस्परवेदिनः
Some beings unite with one another, possessing unobstructed awareness; others undergo transformation in creation, yet remain unaware of each other.
काकतालीयवत् केचित् सर्गास् सर्गे पतन्त्य् अपि । देशम् अन्यम् इमं प्राप्ता वयम् इत्य् एव भाविताः
Some creations, like the chance meeting of a crow and a palm tree, fall into other creations; they imagine, 'We have arrived at another place.'
क्रमेणानेन हे राम ते स्वप्नपुरुषा अपि । सङ्कल्पपुरुषाश् चैव सत्याश् चित्त्वाद् अखण्डितात्
By this process, O Rama, even the dream-persons and the persons created by thought are real, because consciousness is indivisible.
चिद्घनं चित्त्वसारत्वाच् चित्त्वम् एवावतिष्ठते । नास्य विघ्नो न वेधो ऽस्ति नान्यता न च नाशिता
Because consciousness is dense and the essence of mind, only mind remains; it has no obstruction, no division, no otherness, and cannot be destroyed.
सङ्कल्पपुरुषास् सत्यास् सत्याश् च स्वप्नविभ्रमाः । वर्तमानार्थकारित्वान् नेह किञ्चिद् असन्मयम्
Persons created by thought are real, and so are the confusions of dreams; since they produce present effects, nothing here is unreal.