स्त्रीबालपुरुषादीनां वास्तव्यानाम् इतस् ततः । क्रीडार्थं स्थापिता यत्र नानारचनयान्तरे
Within it, for the pleasure of women, children, men, and others who dwell there, many kinds of playthings are arranged in various designs.
भूतबीजपरापूर्णतमोऽरिषु सघुङ्घुमाः । तमḫप्रकाशचित्राढ्या लोकान्तरसमुद्गकाः
There are toys filled with the seeds of elements, some making humming sounds, some full of deep darkness, some adorned with light and shadow, and some shaped like other worlds.
आमोदसुभगा लोलजलदावलिपल्लवाः । लीलापद्माẖ करे स्त्रीणां विलोलाẖ कल्पपादपाः
There are delightful, fragrant, swaying clusters of clouds and blossoming branches, and in the hands of women, playful lotuses and trembling wish-fulfilling trees.
बालनिश्श्वासचलिताẖ कन्दुकानि कुलाचलाः । सन्ध्याम्बुदाẖ कर्णपूराश् चामराश् शरदम्बुदाः
There are balls moved by the gentle breaths of children, mountains as playthings, evening clouds as ear-ornaments, yak-tail fans, and autumn clouds.
कल्पान्तकालजलदास् तालवृन्तपदं गताः । भूतलं द्यूतफलकं वितानं तारकाम्बरम्
Clouds of the end of an age have become palm-leaf fans; the earth is a gaming board, the canopy is the starry sky.
भूतसारपरावर्ते द्यूते ऽक्षाश् शशिभानवः । व्योमाजिरे जगद्ग्रामपणे गृहनिवासिनाम्
In this cosmic game, the dice are the moon and sun, the playing field is the sky, and the villages and homes of beings are the squares on the board.
तथैवायं जगद्रूपस् सङ्कल्पस् सन् समुत्थितः । चिच्चमत्कारमात्रात्मा चित्रकृच्चित्तचित्रवत्
In the same way, this world, arising as a form of thought, is nothing but the essence of conscious wonder—like a picture painted by the mind, existing only in the mind's imagination.
असत्यम् एव स्फुरति तथा सत्यं विलीयते । विलीयते न स्फुरति सर्वम् अस्ति न चास्ति च
What is unreal appears to exist, and thus what is real seems to dissolve; it dissolves and does not appear—everything both is and is not.
असमुत्थित एवायं कुतो ऽपीव समुत्थितः । हेम्नीव कटकादित्वं संसारोदारकोटरः
Even though it has not arisen, it seems to have arisen from somewhere—like a bracelet appearing from gold, so is this vast hollow of worldly existence.
चिच्चमत्कार एवायम् अचित्कचनसङ्क्षयः । अत्यन्तम् एव स्वायत्तो यथेच्छसि तथा कुरु
This is nothing but the marvel of consciousness, the dissolution of inert coverings; it is entirely dependent on yourself—do as you wish.
यदान्नपानदानादाव् अनादरम् उपेयिवान् । तस्येदं पश्चिमं जन्म न स कर्मसु मज्जति
When one becomes indifferent to food, drink, giving, and the like, this is his final birth; he does not become entangled in actions.
प्राप्तो विवेकपदवीम् असि पावनात्मन् पुण्यां पवित्रितजगत्त्रितयां द्वितीयाम् । नाधḫ पतिष्यसि पुनर् मनसामुनेति जानामि मैतद् अमलं पदम् उत्सृज त्वम्
You have attained the path of discernment, O pure-hearted one, the sacred second path that purifies the three worlds; you will not fall again into this mind-created world—I know this. Therefore, abandon this stainless state.
अबुध्यमानश् चेत्यादि चिद्रूपम् अपि चानघ । शान्तचिद्घन एवास्स्व निर्मलाम्ब्वन्तर् अंशुवत्
Whether knowing or not knowing, and even the objects of knowledge, are all forms of consciousness, O sinless one; remain as the mass of peaceful consciousness, like a ray within pure water.
अचेतनं चेतनान्तश् चेतनाद् एव विद्यते । वैसादृश्ये ऽपि सदृशं पयोराशाव् इवानलः
The inert exists within consciousness, and only from consciousness does it become known; though dissimilar, it is similar—like fire within the ocean.
सा चेतनाचेतनयोर् हेतुश् चित्त्वात्मनैव चित् । विनाशोत्पादयोर् वह्निज्वालयोḫ पवनो यथा
Consciousness alone is the cause of both the sentient and the insentient, just as wind is the cause of both the rising and extinguishing of a flame.
नाहम् अस्तीति चिद्रूपम् इति विश्रान्तिर् अस्तु ते । ततो यथा यादृशेन भूयते तादृशो भव
Let your mind rest in the awareness, 'I do not exist as a separate entity,' and thus, become whatever arises, in accordance with its nature.
चिद्रूपस् सर्वभावानाम् अन्तर् बहिर् असि स्थितः । प्रसन्नाम्बुभरस्यान्तर् बहिश् चैव यथातपः
You, the essence of consciousness, pervade all beings within and without, just as sunlight pervades both the interior and exterior of a vessel filled with clear water.
नायम् अस्मीति चिद्रूपं चितौ चेल् लग्नम् अङ्ग ते । न चान्यश् चेति तद् ब्रह्मरूपः केनासि मीयसे
O dear one, if the sense of 'I am not this' is absorbed in pure consciousness, and there is no sense of otherness, then you are of the nature of Brahman—by whom could you be measured?
ससुरासुरपातालभूविष्टपम् इवोत्थितम् । नानाजवञ्जवीभावक्रियाकालम् इवाकुलम्
It arises, as if filled with gods, demons, underworlds, and earthly realms, and is agitated like the varied and deceptive play of actions and times.
यथा रङ्गमयं कुड्ये जगन् मौनम् इव स्थितम् । तथा चिच्चित्रकचितं खकुड्ये चात्मसंस्थितम्
Just as a painted scene remains silent on a wall, so too, the self abides in the sky-like wall adorned with the varied images of consciousness.
तेनैव भूयते भूरि यच् चितौ कचितम् स्वतः । अचेतनं चेतनं वा यथेच्छसि तथा कुरु
Whatever is naturally reflected in consciousness, by that alone is multiplicity experienced; whether it appears sentient or insentient, act as you wish.
चिच्चमत्कृतयो व्योम्नि स्फुरन्त्य् एता जगत्तया । अर्कांशुवद् अरोधिन्यस् स्वेच्छाविदितवेदिनाम्
These wondrous manifestations of consciousness shine forth in space as the world, unobstructed like rays of the sun, for those whose knowledge is guided by their own will.
तिमिरावृतदृष्टीनां यथा केशोण्डुकादि खे । स्फुरत्य् एवं जगद्रूपम् अनात्मन्य् एव तिष्ठताम्
Just as, for those whose sight is veiled by darkness, a tuft of hair or a ball appears in the sky, so too does the form of the world appear to those who abide in the non-self.
एतज् जगत् त्वम् अहम् इत्य् अवबोधरूपम् आभासमात्रम् उदितं च न चोदितं च । अर्कांशुजालरचनानगराभम् अत्र कुड्यादि सत्यम् इदम् अस्ति न खे लतेव
This world, and the notions of 'you', 'I', and so on, are nothing but a manifestation of awareness, arising without being caused; like a city made of sunbeams, here the wall and such seem real, but do not exist in space like a creeper.
विद्यते चेतनाद् एव चेतने ऽन्तर् अचेतनम् । जले ऽग्निर् इव चिज् जाड्ये नातो भिन्ने मनाग् अपि
If consciousness alone exists, then what appears as the insentient within the sentient is like fire in water; in the inert, consciousness is not at all separate, even in the slightest.
तद् वेदनावेदनयोर् अभेदात् स्वस्थम् आसितम् । निर्यन्त्रम् एव चित्रस्थज्ञप्तिवद् व्योममध्यवत्
Because there is no distinction between knowing and not knowing, one abides in one's own nature, unrestrained, like awareness of a picture, or like the expanse of space.
ब्रह्मण्य् अशेषशक्तित्वाद् अवित्त्वं विद्यते तथा । अक्षुब्धे विमले तोये भावी फेनलवो यथा
In Brahman, because all powers are present, ignorance also exists; just as, in calm and pure water, the possibility of foam is present.
न कारणं विनोदेति जलात् फेनलवो यथा । न कारणं विनोदेति सर्गादि ब्रह्मणस् तथा
Without a cause, foam does not arise from water; in the same way, without a cause, creation and the rest do not arise from Brahman.
न च कारणम् अस्त्य् अत्र सर्गोत्पत्ताव् अकारणे । नातस् सञ्जायते किञ्चिज् जगदादि न नश्यति
And yet, in this matter of the arising of creation, there is no cause; therefore, nothing whatsoever—world or anything else—is produced, nor does it perish.
अत्यन्तं कारणाभावान् न किञ्चिज् जायते जगत् । मराव् अम्ब्व् इव नास्त्य् एव दृष्टम् अप्य् अग्रतो जगत्
Because there is absolutely no cause, nothing at all is born as the world; just as there is no water in a mirage, even though it appears before the eyes, so too the world does not truly exist.