यथा बाह्यार्थवैतृष्ण्येनोपशाम्यत्य् अलं मनः । न तथा शास्त्रसन्दर्भैर् नोपदेशतपोदमैः
Just as the mind is thoroughly pacified by absence of desire for external objects, not so by collections of scriptures, nor by instruction, austerity, or self-control.
मनस्तृणस्य सर्वार्थवैतृष्ण्याग्निर् विबोध्यताम् । सर्वत्यागानिलैस् सम्पद् अत्यापद् इति भावनात्
Let the fire of freedom from all desires for every object awaken the mind-straw, fanned by the winds of total renunciation, with the thought: 'prosperity and adversity are the same.'
बहिर् अन्तश् च मोहश् च पिण्डग्राहो ऽर्थवेदनम् । ज्ञप्तिर् एवेति कचति ज्ञत्वान् मणिर् इवात्मनि
The notions of outer and inner, delusion, grasping the body, and perception of objects—all are but cognition alone, shining in the Self like a jewel.
नरनागसुरागारगिरिगह्वरदृष्टिभिः । चितिर् एवातिविसृता धूमो ऽम्बुदतयेव खे
By the perceptions of men, serpents, gods, houses, mountains, and caves, consciousness alone is diffused—like smoke spreading in the sky from a mass of clouds.
चोपन्ति विद्रवत्वेन ब्रह्माण्डजडभाण्डगाः । स्वविवर्ततरङ्गिण्यो जीवशक्त्या पतद्रसाः
All the worlds—of men, serpents, gods, inert things, and the like—appear to dissolve, being waves of their own transformation, falling by the power of the individual soul.
जीवका जीर्णशफरा व्योमवारिविहारिणः । मोहजालेन वलिता न स्मरन्त्य् आत्मनि स्थितिम्
The living beings, like old fish, roaming in the sky and water, caught in the net of delusion, do not remember their abiding in the Self.
घनीभूता घनत्वेन चिद्घना गगनाङ्गने । नानापदार्थरूपेण स्फुरन्ति स्वात्मनात्मनि
Consciousness, condensed into solidity, appears as a mass of awareness in the sky of space, manifesting in various forms as different objects, shining forth from itself within itself.
सर्व एवम् अमी जीवा वासनावातरेणवः । शुष्कपर्णवद् उद्ग्रीवा जडाश् श्वसनवेणवः
All these living beings are like gusts of wind driven by latent tendencies; they rise up like dry leaves, inert, mere hollow reeds through which the breath of life blows.
आहृत्य पौरुषबलान्य् अवजित्य तन्द्रीम् उत्थाय तर्जितसमर्जितवासनौघम् । संसारपाशघनपञ्जरम् अञ्जसैव भङ्क्त्वाभ्युदेयम् इति नाज्ञसमेन भाव्यम्
By gathering the strength of will, overcoming lethargy, rising up, and dispelling the amassed force of tendencies—one should straightforwardly break the cage of bondage to worldly existence; this is not to be considered by those who are ignorant.
इमे ये जीवसङ्घाता दृश्यन्ते दशदिग्गताः । नरनागसुरागेन्द्रगन्धर्वाद्यभिधानकाः
These assemblies of living beings seen in all directions—called by names such as humans, serpents, gods, lords of gods, and gandharvas—
ते स्वप्नजागराẖ केचित् केचित् सङ्कल्पजागराः । केचित् केवलजाग्रत्स्थास् चिरजाग्रत्स्थिताḫ परे
Some of them are awake in dream, some are awake in imagination, some remain only in waking, and others have been in waking for a long time.
घनजाग्रत्स्थिताश् चान्ये जाग्रत्स्वप्नास् तथेतरे । क्षीणजागरकाẖ केचिज् जीवास् सप्तविधास् स्मृताः
Others remain in dense waking, some in both waking and dream, while yet others have diminished waking; thus, living beings are said to be of seven kinds.
एतेषां भगवन् भेदो बोधाय मम कथ्यताम् । जीवानां सप्तरूपाणां जलानाम् अर्णवेष्व् इव
O Lord, explain to me the distinctions among these seven forms of living beings, just as there are differences among waters in the oceans.
कस्मिंश्चित् प्राक्तने कल्पे कस्मिंश्चिज् जगति क्वचित् । केचित् सुप्तास् स्थिता देहैर् जीवा जीवितधर्मिणः
In some previous cycle, in some world, at some time, certain living beings, possessing the nature of life, remain asleep within their bodies.
ये स्वप्नम् अभिपश्यन्ति तेषां स्वप्नम् इदं जगत् । विद्धि ते हि खलूच्यन्ते जीवकास् स्वप्नजागराः
Those who perceive a dream—know that for them, this world is a dream. Indeed, they are called the living beings who exist in dream and waking states.
क्वचिद् एव प्रसुप्तानां यस् स्वप्नस् स्वयम् उत्थितः । विषये सो ऽयम् अस्माकं तेषां स्वप्ननरा वयम्
Sometimes, among those who are asleep, a dream arises on its own; for us, that is the object of experience, and we are the people of their dream.
तेषां चिरतया स्वप्नस् स जाग्रत्त्वम् उपागतः । स्वप्नजागरकास् ते तु जीवा ये तद्गतास् स्थिताः
For them, by the passage of time, the dream attains the state of waking; those living beings who remain absorbed in that are called the dream-wakers.
सर्वज्ञत्वात् सर्वगस्य सर्वं सर्वत्र विद्यते । तेन स्वप्नवतां तेषां वयं स्वप्ननरास् स्थिताः
Because the all-knowing, all-pervading one is present everywhere in everything, we exist as the people of the dream for those who are dreamers.
येषु कल्पेषु ते जाताẖ क्षीयन्ते कल्पकल्पनाः । यदि तास् तत् कथं तेषां प्रबुद्धानाम् अवस्थितिः
In the cycles in which they are born, the imaginations of cycles are exhausted; if those are so, then how can there be any state for them once awakened?
इह स्वप्नभ्रमात् ते तु मुच्यन्ते वा विनिद्रताम् । प्राप्य सङ्कल्प्य ते देहांस् तथैवान्याञ् श्रयन्त्य् अलम्
Here, through the delusion of dream, they are either freed or attain a state of wakefulness; having imagined bodies, they likewise assume others as well.
तथैवान्यं च पश्यन्ति जगत्कल्पं प्रकल्पितम् । कल्पनाभासनभसो न हि सङ्कटता भवेत्
In the same way, they see another world-cycle imagined; for the sky of the appearance of imagination, there can be no constriction.
स्वकल्पनात्मकजगज्जीर्णोदुम्बरकीटकाः । स्वप्नजागरकाḫ प्रोक्ताश् शृणु सङ्कल्पजागरान्
Those who are like insects in a decaying fig tree, whose world is formed by their own imagination, are called dream-wakers; now listen about those who are awake through imagination.
कस्मिंश्चित् प्राक्तने कल्पे कस्मिंश्चिज् जगति क्वचित् । अनिद्रालव एवान्तस् सङ्कल्पैकपरास् स्थिताः
In some previous cycle, somewhere in the world, there were those who remained inwardly wakeful, absorbed solely in the power of thought, without sleep.
ध्यानाद् विलुठिता वाथ मनोराज्यवशानुगाः । सङ्कल्पदार्ढ्यम् आपन्ना गलिताग्रानुभूतयः
Some were shaken from meditation, or followed the sway of mental fantasy, attaining firmness in thought, their prior experiences having faded away.
सङ्कल्प एव जाग्रत्त्वं येषां चिरतया गतः । तत्रास्तमितचेष्टानां ते हि सङ्कल्पजागराः
For those whose wakefulness was long sustained only by thought, when their actions ceased, they remained awake through thought alone.
कल्पनोपशमे भूयस् तम् अन्यं वा श्रयन्ति ते । देहं तेषां वयम् इमे सङ्कल्पपुरुषास् स्थिताः
When imagination subsides, they take refuge in another form; their bodies are these—indeed, we are the beings formed by thought.
सङ्कल्पजागराḫ प्रोक्ता एते सङ्कल्पशायिनः । जीवा जीवितहेवाकाश् शृणु केवलजागरान्
These are called those awake through thought, and those who sleep in thought; living beings, living as if in space—listen now about those who are awake only.
प्राथम्येनावतीर्णास् ते ब्रह्मणो बृंहितात्मनः । प्रोक्ताẖ केवलजागर्याḫ प्रागुत्पत्त्यविकासिनः
Those who first descended from the expansive Self of Brahman are called the purely wakeful ones, who existed before the unfolding of creation.
भूयोजन्मान्तरगतास् त एव चिरजागराः । कथ्यन्ते प्रौढिम् आयाताẖ कार्यकारणचारिणः
Those who entered further cycles of birth are the long-awake ones, described as having matured, engaged in the interplay of cause and effect.
त एव दुष्कृतावेशाज् जडास् स्थावरतां गताः । घनजाग्रतयḫ प्रोक्ता जाग्रत्सु घनतां गताः
Those same ones, overcome by evil deeds, became inert, entering the state of immobility; they are called deeply awake, having attained density among the wakeful.