समुद्रा दिवि तिष्ठन्ति तारका उदिता भुवः । नृत्यन्ति सभुजाश् शैलाश् सैकतं तैलम् उज्झति
Oceans stand in the heavens, stars appear on the earth, mountains dance with arms, and sand releases oil.
यथा सङ्कल्प्यते यद् यत् तत् तथा न तद् अन्यथा । सङ्कल्पकलनाकल्पं किं सत् किं वाप्य् असद् भवेत्
Whatever is imagined, that alone comes to be, not otherwise; in the realm of imagination and calculation, what is real and what is unreal may arise.
न स्थिरं नास्थिरं किञ्चिन् न जडं न च चेतनम् । नाहं न त्वं न सन् नासन् न स्थूलं नाणुताततम्
Nothing is stable or unstable, nothing is inert or conscious; neither I nor you, neither existence nor nonexistence, neither gross nor subtle, is established.
सर्वं च सर्वथा सर्वं सर्वदा सार्वसार्विकम् । कल्पनाविश्वरूपात्म न तद् अस्ति न यद् वपुः
Everything, in every way, at all times, is wholly universal; from the imagined form of the universe, neither that nor its appearance truly exists.
बालेनैरावणो बद्धो दग्धाश् चन्द्रत्विषाद्रयः । सरित्प्रवाहलगुडैर् युध्यन्ते चित्रमानवाः
By a child, Airavata is bound; mountains are burned by moonlight; rivers fight with sticks of sugarcane; wondrous people engage in battle.
सुफालकृष्टे वितते व्योम्नि व्युप्तास् सुशालयः । पक्वाश् च सङ्गृहीताश् च भाण्डेषु च नियोजिताः
In the sky, beautifully plowed and spread out, splendid houses are arranged; ripe and gathered, they are placed and assigned in vessels.
हरिणा हारि गायन्ति नृत्यन्ति वनराजयः । पद्मा दृषदि जायन्ते प्रसूताẖ कलभं शिलाः
Deer captivate as they sing, the forest groves dance; lotuses are born upon stone, and rocks give birth to elephant calves.
उड्डीयन्ते पुराण्य् उच्चैर् भिक्षन्ति भुवि भानवः । सानवो नगरायन्ते गायन्ति मृदु मद्गवः
Ancient cities fly high into the air, suns beg for alms upon the earth; mountain peaks become cities, and gentle herons sing.
इत्यादिकापि सङ्कल्पकला सत्येव राजते । अन्या सत्याप्य् असत्येव न संवित्तिर् विराजते
Thus, this art of imagination shines as real, yet another reality may appear unreal—consciousness does not manifest there.
एषा च सङ्कल्पकला तीव्रसङ्कल्पकल्पिता । पूर्वसङ्कल्पसन्त्यागात् सत्यरूपानुमीयते
And this art of imagination is fashioned by intense resolve; when previous imaginings are abandoned, its true nature is inferred.
अतस् सत्यम् असत्यं वा नेह किञ्चन विद्यते । यद् यथा भाव्यते यत्र तत् तथा तत्र दृश्यते
Therefore, neither truth nor untruth exists here; whatever is conceived in whatever manner, that alone is seen there.
इति नास्तीदम् अखिलम् अस्ति वा ब्रह्मसत्तया । आकाशात्म निराकाशं सुप्तमानवहृत्समम्
Thus, all this does not exist, or exists only by the reality of Brahman—being of the nature of space, yet spaceless, equal to the heart of a dreaming mind.
इतीयं हृदयेनैव त्रिजगत्पुस्तपुत्रिका । न जन्यते जन्यते वा धार्यते वा न धार्यते
In this way, the three worlds, like a picture-book, are not created nor uncreated by the heart, nor are they sustained or unsustained.
यादृशेन यदा यत्र संस्थानेनाभिरोचते । तादृशेन तदा तत्र स्वेच्छयोत्पाद्यते न वा
Whatever form, at whatever time and place, is pleasing—such arises there by one's own will, or does not arise at all.
इत्य् अस्मिन् पेलवाकारे सङ्कल्पायत्तरूपिणि । स्वायत्ते सदसद्भावभ्रमे केव कदर्थना
Thus, in this fragile form, shaped by intention, and governed by one's own power, what is the point of disputing the confusion between existence and nonexistence?
स्वयत्नमात्रसंसिद्धिर् एष सो ऽङ्ग शिशोर् अपि । सर्गो ऽपवर्गलाभो वा मन्ये सिध्यति हेलया
This is accomplished solely by one's own effort, O dear one, even for a child; creation or attainment of liberation, I believe, is achieved easily.
एतद् बुद्ध्वा बुद्धिमत्त्वान् निरामयमनोमयः । भावाभावोभयात्तस् त्वम् अमनोमय एव वा
Having understood this, through intelligence, you become composed of a mind free from illness; whether you are shaped by both existence and nonexistence, or entirely beyond mind.
इति भ्रान्तिमयं विश्वं बुद्ध्वा विष्वग् असारवत् । विश्वशब्दार्थसन्त्यागे निष्ठायां तिष्ठ सारवत्
Recognizing the world as made of illusion and everywhere lacking substance, remain established in essence, having abandoned attachment to the meaning of 'world.'
नेह सत्यं न वासत्यं नावस्तुत्वं न वस्तुता । केनापीदं क्वचित् किञ्चित् किम् अपीव क्वचित् स्थितम्
Here, there is neither truth nor untruth, neither non-entity nor entity; nothing is fixed anywhere by anyone, nor does anything exist anywhere.
का नाम सास्ति कलना कलयापवर्गो वाचां ययैति विषयं विशदावभासः । शास्त्रेण केवलम् असौ परिवर्ण्यते ऽन्तस् सम्बोधम् एति तु कयापि निजैकयुक्त्या
What is this calculation, and what is its cessation, which, through words, reaches the realm of clear manifestation? It is described only by scripture, but inward realization comes by one's own unique reasoning.
भगवन् भूमिकामध्यमरणोक्तिप्रसङ्गतः । एतद् उक्तं त्वया सारम् इदानीं तद् उदाहर
O Lord, in connection with your statement about the intermediate stage of death, you have now spoken the essence; please illustrate it.
परलोकगतो योगी शुभसङ्कल्पसंसृतौ । भोगान् सुरपुरे भुक्त्वा भूयो भवति कीदृशः
When a yogi goes to the other world, immersed in auspicious intentions, after enjoying pleasures in the city of the gods, what kind of state does he attain again?
ततस् सुकृतसम्भारे दुष्कृते च पुराकृते । भोगक्षये परिक्षीणे जायन्ते योगिनो भुवि
Then, when the store of good and bad deeds from the past is exhausted and enjoyment is spent, yogis are born on earth.
शुचीनां श्रीमतां गेहे गुप्ते गुणवतां सताम् । असतां नैव पश्यन्ति पैशुन्याभिमुखं मुखम्
They are born in the homes of the pure, the prosperous, the virtuous, and the noble; they do not see the faces of the wicked, who are inclined toward slander.
तत्र प्राग्वासनाभ्यस्तं योगभूमिक्रमं बुधाः । स्पृष्ट्वा परिपतन्त्य् उच्चैर् उत्तरं भूमिकाक्रमम्
There, the wise, having practiced the stages of yoga in previous lives, swiftly ascend to higher stages, touching upon them with ease.
तत्रोद्वेगमदग्लानिमोहमात्सर्यविभ्रमैः । दूरोज्झिताḫ प्रतिष्ठन्ते समं सोम्या इवेन्दवः
There, having cast far away agitation, pride, fatigue, delusion, envy, and confusion, they remain established, calm and gentle like the moon.
असंसक्तधियो धीरा धन्या धवलबुद्धयः । भवन्ति भवभारस्थास् तृतीयां भूमिकाम् इताः
Unattached in mind, steadfast, blessed, and pure in intellect, they stand firm under the burden of existence, having reached the third stage.
जाग्रत्स्वप्नसुषुप्तांशतुर्यतुर्यातिगाभिधा । सप्तप्रकारा ब्रह्मात्मसत्तेयं पारमात्मिकी
Waking, dreaming, deep sleep, the fourth, and what is called beyond the fourth—these seven modes are the supreme reality of the Self, pertaining to the Absolute.
भूमिकात्रितयं ह्य् एतद् राम जाग्रद् इति स्थितम् । तच् च ब्राह्मम् अवस्थानम् अन्यासम्भवसम्भृतम्
O Rama, these three stages are established as waking; and that is the divine state, attained by none other.
भूमिकात्रितये योगी सर्वं जाग्रद् इदं स्फुटम् । परिपश्यति संसारं पृथक्कार्यशताकुलम्
In these three stages, the yogi clearly perceives all this world as waking, observing the multitude of separate actions in saṃsāra.