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.
परस्परम् अलभ्यत्वाद् यन् नार्थाय न वस्तु तत् । सत्यम् अस्माकम् अप्य् एष देशान्तरनरो यथा
Because things cannot be attained mutually, what is not an object for one is not a thing; yet for us, this is true, just as with a man from another land.
यद् यथा येन यत्रास्ति तत् तथा तेन तत्र तत् । नात्र सत्ये सदसती तेनालं मौनवान् भव
Whatever exists, in whatever way, by whomever, wherever, that is so for them there; in this truth, there is neither real nor unreal, so be silent.
जगत् स्वभावतो नास्ति यच् चेदं परिदृश्यते । तत् सर्वं ब्रह्मसत्तैव प्रेक्षितं वा न किञ्चन
The world does not exist by its own nature; whatever is seen here, all of that is only the reality of Brahman, or, if not perceived, then nothing at all.
ब्रवीम्य् अभ्युपगम्यापि सर्गादि यदि विद्यते । तद् एतज् जठरं ब्राह्मं विद्धि तत्कचनात्मकम्
Even if, for the sake of discussion, creation and the like are accepted to exist, know that all this is the womb of Brahman, composed only of its own essence.
यथान्तर् इक्षोर् माधुर्यं तैक्ष्ण्यं च मरिचादिषु । तथान्तर् ब्रह्मणो दृश्यम् अहन्तादि जगत्त्रयम्
Just as within sugarcane there is sweetness and sharpness in its rays, so within Brahman are seen the three worlds, ego, and the rest.
अहं जगद् दृश्यम् इति शब्दार्थैḫ परिवर्जितम् । अखण्डितम् इदं सत्यम् इदंशब्दार्थवर्जितम्
The notions 'I', 'world', and 'seen' are devoid of word and meaning; this undivided reality is true, and is free from any designation by word or meaning.
द्यौẖ क्षमा वायुर् आकाशं पर्वतास् सरितो दिशः । सतो ऽनवयवस्यापि भागा बहिर् अवस्थिताः
Heaven, earth, wind, space, mountains, rivers, and directions—all these are outwardly established parts of the existent, though it is without parts.
पुरुषं प्रति सङ्कल्पात् सर्गो हृदि विजृम्भते । साद्रिद्यूर्वीनदीशांशẖ कौशे रस इवाङ्कुरे
For a person, by the power of imagination, creation unfolds in the heart, with its mountains, earth, rivers, and portions, like sap in a sprout.
संवित् स्वोदरसंलीनं खात्मका खात्मकं जगत् । यथाभिरुचितेनान्तर् भोगेनास्वादयत्य् अलम्
Consciousness, absorbed in its own interior essence, enjoys the world, which is of the nature of space, in whatever way it pleases, through inner experience.
न स्वप्ने गम्यते देशो न देशो हृदम् एति वा । न जाग्रति बहिर्देशो न जाग्रद् देशवर्ति वा
In dream, no place is traversed, nor does any place enter the heart; in waking, there is no external place, nor does one abide in any place while awake.
नान्तस्त्वं विद्यते किञ्चिन् न बहिष्ट्वं च वानघ । नाकल्पना नापि च वा कल्पनाकलनास्ति वा
O sinless one, there is nothing that is truly inside, nor is there anything outside; there is no imagination, nor is there non-imagination, nor is there the act of imagining.
संविन् मुकुलितात्मानं त्रिजगन्मण्डलीम् इयम् । यत् स्वादयति तस्यैतन् नाम स्वप्नाभिधं स्थितम्
When consciousness, in a closed state, tastes this sphere of the three worlds as itself, that state is known by the name 'dream.'
यद् आत्मानं विकसिता त्रिजगन्मण्डलीम् इयम् । यत् स्वादयति तस्यैतच् चिह्नं जाग्रद् इति स्थितम्
When the self, in an expanded state, tastes this sphere of the three worlds as itself, that state is marked as 'waking.'
यन् न संवित् स्वम् आत्मानं कञ्चित् कालं श्रमाद् इव । आस्वादयति शान्तेव तत् सुषुप्ताभिधं स्मृतम्
When consciousness, as if from fatigue, does not taste itself for some time, remaining peaceful, that is called 'deep sleep.'
निर्वाणे वापुनर्भ्रान्त्यै यद् आत्मानं न विन्दते । संवित् स्थिरसमाभासा तत् तुर्यं मोक्ष उच्यते
When, in liberation or after the cessation of delusion, the self does not find itself, and consciousness remains as a steady appearance, that is called the 'fourth' state, liberation.
अन्तश् चेतनपद्मस्य जगद्गन्धो ऽस्त्य् असौ बहिः । स्फुरति प्रसृते तस्मिन्न् अन्तरस्फुरितात्मनि
The fragrance of the world exists outside the lotus of inner consciousness; it shines forth when that inner self, which is the source of the shining, is extended outward.
न सर्गसंविदोर् भेदḫ पवनस्पन्दयोर् इव । वात एव यथा स्पन्दस् संविद् एव तथा जगत्
There is no difference between the awareness of creation and creation itself, just as there is none between wind and its movement; as movement is nothing but wind, so the world is nothing but consciousness.
स्पन्दशब्दार्थधीत्यागे यादृशी पवनस्थितिः । सर्गशब्दार्थधीत्यागे तादृशी सर्गसंस्थितिः
When the notions of word and meaning regarding 'movement' are abandoned, what remains is the state of wind; when the notions of word and meaning regarding 'creation' are abandoned, what remains is the state of creation.
स्पन्दशब्दार्थधीर् वायौ कल्पिताकलनाक्षया । सर्गशब्दार्थधीश् शान्ते कल्पिताकलनाक्षया
The cognition of vibration, sound, and meaning in air ceases with the dissolution of imagined constructs; the cognition of creation, sound, and meaning in the peaceful state ceases with the dissolution of imagined constructs.
यत् सङ्कल्पसमुत्थानं तद् असङ्कल्पनं क्षयि । एतच् चानुभवात् सिद्धं किम् एतावति दुष्करम्
That which arises from thought is ended by absence of thought; this is confirmed by direct experience—what difficulty is there in this?