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.
ये तु शास्त्रार्थसत्सङ्गबोधिता बोधम् आगताः । पश्यन्ति स्वप्नवज् जाग्रज् जाग्रत्स्वप्ना भवन्ति ते
Those who have attained understanding through the meaning of scripture and the company of the wise perceive the waking state as if it were a dream; their waking becomes dream-like.
ये तु सम्प्राप्तसम्बोधा विश्रान्ताḫ परमे पदे । क्षीणजाग्रत्प्रभृतयस् ते तुर्यां भूमिकाम् इताः
But those who have reached complete awakening and rest in the supreme state, whose waking and other states have faded, have entered the fourth stage of consciousness.
इति सप्तविधो भेदो जीवानां कथितस् तव । समुद्राणाम् इव मया बुद्ध्वा श्रेयḫपरो भव
Thus, the sevenfold distinction among living beings has been explained to you; having understood this, become devoted to the highest good, as with the oceans.
भ्रान्तिं परित्यज जगद्गणनात्मिकां त्वं बोधैकरूपघनताम् अलम् आगतो ऽसि । शून्यत्ववर्जितम् अशून्यतया च मुक्तम् एतद् द्वयैक्यकविमुक्तवपुस् त्वम् आद्यम्
Abandon the delusion that consists of counting the world; you have reached the dense unity of pure awareness. This is free from emptiness and non-emptiness, liberated by the unity of both; you are the original form.
कथं केवलजाग्रत्त्वम् अकारणम् अकर्मकम् । पराद् विकसति ब्रह्मन् गगनाद् इव पादपः
How does pure waking, without cause and without action, arise from the Supreme, like a tree from the sky?
अकारणं महाबुद्धे न कार्यम् उपलभ्यते । तज् जाग्रतẖ केवलस्य न कश्चिद् इह सम्भवः
O great intellect, where there is no cause, no effect is found; thus, for pure waking, nothing comes into being here.
तस्यातो ऽसम्भवाद् अन्ये जीवभेदास् सजीवकाः । सर्वे न सम्भवन्त्य् एव कारणाभावविक्षताः
Therefore, since nothing arises from it, all other distinctions of living beings, together with life, do not truly exist, being shattered by the absence of cause.
नेह प्रजायते किञ्चिन् नेह किञ्चन नश्यति । उपदेश्योपदेशार्थं शब्दार्थकलनोदयः
Here, nothing is born and nothing perishes; the arising of words and meanings is only for the sake of instruction and teaching.
कẖ करोति शरीराणि मनोबुद्ध्यादिचेतनैः । को मोहयति भूतानि स्नेहरागादिबन्धनैः
Who creates bodies with mind, intellect, and other faculties of consciousness? Who deludes beings with the bonds of affection, attachment, and the like?
न कश्चिद् एव कुरुते शरीराणि कदाचन । न मोहयति भूतानि कश्चिद् एव कदाचन
No one at any time creates bodies; no one ever deludes beings.
अनाद्यन्तावभासात्मा बोध आत्मनि संस्थितः । नानापदार्थरूपेण कम् ऊर्म्यादितया यथा
Awareness, whose nature is the appearance without beginning or end, abides in the Self, manifesting as various objects, just as waves and so on appear in the ocean.
बाह्यं न विद्यते किञ्चिद् बोधस् स्फुरति बाह्यवत् । उदेति बोधो हृदयाद् बीजाद् इव वरद्रुमः
Nothing external truly exists; awareness shines forth as if external. Awareness arises from the heart, like a great tree from a seed.
बोधस्यान्तर् इदं विश्वं स्थितम् एव रघूद्वह । स्तम्भस्यान्तर् यथा सालभञ्जिका प्रकटीकृता
O descendant of Raghu, this universe exists within awareness itself, just as a carved figure is manifest within a pillar.
सबाह्याभ्यन्तरात्मैकम् अनन्तं देशकालतः । बोधामोदप्रसरणं जगद् इत्य् अवबुध्यताम्
Let it be understood that the world is the expansion of the delight of awareness, which is one, infinite, both within and without, beyond space and time.
अयम् एव परो लोको भाव्यतां वासनाक्षयः । शाम्यतां परलोकास्थं काẖ किलायान्ति वासनाः
Let this very world be regarded as the supreme realm; let the exhaustion of latent tendencies be sought; let the tendencies that dwell in the other world subside—what indeed brings them forth?
देशकालक्रियालोकरूपचित्तात्मसम्पदाम् । देशकालादिशब्दार्थरहितं न च शून्यकम्
The true essence is devoid of the meanings of words like space, time, action, world, form, mind, or wealth of self; yet it is not a void.
पदे पदविदाम् एव तस्मिञ् शून्ये गतिर् भवेत् । द्रष्टॄणां शान्तदृश्यानाम् एवान्येषां न राघव
In that emptiness, only those who are established in the path of the pathfinders attain movement; for others, O Raghava, whose vision is not tranquil, there is none.
ये वै तरलगम्भीरम् अहन्तागर्तम् आश्रिताः । पश्यन्ति ते तम् आलोकं न कदाचन केचन
Those who have entered the shallow and deep pit of ego never see that light, not at any time, not any of them.
चतुर्दशविधानन्तभूतजातसघुङ्घुमा । जगद्दृष्टिर् इयं ज्ञस्य शरीरावयवोपमा
This perception of the world, with its fourteenfold, infinite, and noisy multitude of beings, is for the knower like the limbs of a body.
कारणाभावतस् सृष्टिर् नोदिता न च शाम्यति । यादृशं कारणं वा स्यात् तादृग् भवति कार्यकम्
Because the cause is absent, creation neither arises nor ceases; whatever the cause may be, such is the effect.