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.
सुविस्मृतविलासासु स्थितासु ललनास्व् अपि । चित्रभित्ताव् इव न्यस्ते समस्ते राजसद्मनि
Even the women, usually lively and playful, stood still, as if all were painted upon a mural in the royal palace.
मुहूर्तशेषम् अभवद् दिवसं मधुरातपम् । व्यवहारो रविकरैस् सह तानवम् आययौ
A short time remained of the day, with gentle sunlight; daily activities, together with the sun's rays, gradually diminished.
ववुर् उत्फुल्लकमलप्रकरोन्मदमांसलाः । वायवो मधुरस्पन्दं श्रवणार्थम् इवागताः
The winds, fragrant and heavy with the scent of blooming lotuses, blew softly, as if they had come to listen.
श्रुतं चिन्तयितुं भानुर् इवाहोरचनाभ्रमम् । तत्याजैकान्तम् अगमच् छून्यम् अस्तगिरेस् तटम्
The sun, as if contemplating what had been heard, abandoned its usual course and moved toward the empty slope of the western mountain.
उत्तस्थुर् मिहिकारम्भश्यामता वनभूमिषु । विज्ञानश्रवणाद् अन्तश्शीतलाश् शान्तता इव
A dusky darkness rose upon the forest grounds, as if inner coolness and tranquility had arisen from the hearing of wisdom.
बभूवुर् अल्पसञ्चारा जना दशसु दिक्ष्व् अपि । सावधानतया श्रोतुम् इव सन्त्यक्तचेष्टिताः
People moved little in all ten directions, as if, out of careful attention to listening, they had abandoned all activity.
छाया दीर्घत्वम् आजग्मुर् वासिष्ठं वर्णनक्रमम् । इव श्रोतुम् अशेषाणां वस्तूनां दीर्घकन्धराः
Their shadows grew long, as if their necks were extended, eager to hear Vasiṣṭha's detailed exposition of all matters.
प्रतीहारः पुरः प्रह्वो भूत्वाह वसुधाधिपम् । देव स्नानद्विजार्चासु कालो ह्य् अतिगतो भृशम्
Then the chamberlain, bowing before the king, said: 'O Lord, the time for bathing and worshipping the twice-born has long passed.'
ततो वसिष्ठो भगवान् संहृत्य मधुरां गिरम् । अद्य तावन् महाराज श्रुतम् एतावद् अस्तु वः
Thereupon, the venerable Vasiṣṭha, withdrawing his sweet speech, said: 'Great King, let this much be heard by you all for today.'
प्रातर् अन्यद् वदिष्याम इत्य् उक्त्वा मौनवान् अभूत् । इत्य् आकर्ण्यैवम् अस्तूक्त्वा भूपतिर् भूतिवृद्धये
Saying, 'Tomorrow morning I shall speak further,' he became silent; and the king, having heard this, replied 'So be it,' for the increase of prosperity.