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.
घटादिता घटांशादौ पटांशादौ पटादिता । वटांशादौ वटादित्वम् अवस्थात्रयसंस्थितौ
Just as a pot is present in the parts of a pot, and cloth in the threads of cloth, and a banyan tree in the parts of a banyan, so too is their essential nature present in all three states.
यथावद् भेदबुद्ध्येदं जगज् जाग्रति दृश्यते । उदेति योगयुक्तानाम् अत्र केवलम् आर्यता
In the waking state, this world appears as manifold to those whose understanding is shaped by distinctions; but for those established in yoga, only noble conduct arises here.
अपरामृष्टतत्त्वस्य यत् पदार्थैकभावनम् । अम्लानं तद् भवेज् जाग्रद् असद् अस्तु सद् अस्तु वा
For one who has not realized the truth, the notion of the reality of objects remains undiminished in the waking state, whether those objects are real or unreal.
कर्तव्यम् आचरन् कार्यम् अकर्तव्यम् अनाचरन् । तिष्ठति प्रकृताचारो यस् स आर्य इति स्मृतः
He who performs what should be done, avoids what should not be done, and lives according to his natural conduct—he is called noble.
यथाचारं यथाशास्त्रं यथाचित्तं यथास्थितम् । व्यवहारम् उपादत्ते यस् स आर्य इति स्मृतः
He who acts according to proper conduct, according to scripture, according to his mind, and according to his situation—he is called noble.
प्राप्तं कर्मेन्द्रियैर् याति नाप्राप्तम् अभिवाञ्छति । हर्षामर्षमदोन्मुक्तो यस् स आर्य इति स्मृतः
He who accepts what comes through the organs of action, does not desire what has not come, and is free from delight, anger, and pride—he is called noble.
प्रथमायाम् अङ्कुरितं भूमौ विकसितं ततः । फलीभूतं तृतीयायाम् आर्यत्वं योगिनो भवेत्
In the first stage, nobility sprouts; then it blossoms on the ground; in the third stage, it bears fruit—thus nobility arises in yogis.
आर्यतायां मृतो योगी शुभसङ्कल्पसम्भृतान् । भोगान् भुक्त्वा कल्पितांश् च योगवाञ् जायते पुनः
A yogi who dies established in nobility, after enjoying auspicious and imagined pleasures, is born again endowed with yoga.
आदेहं भावितं यत् स्यात् तद् देहान्ते ऽनुभूयते । तन् मुहूर्ते युगावस्था किं जीवेनानुभूयते
Whatever has been cultivated in the mind during life is experienced at the end of the body; in that moment, an entire age is perceived—what does the living being truly experience?
यद् इदं दृश्यते किञ्चिज् जगत् स्थावरजङ्गमम् । कालत्रयविभागस्थम् आद्यन्तपरिवर्जितम्
Whatever is seen here—this world, whether moving or unmoving—exists within the divisions of the three times, yet is free from beginning and end.