स्वप्नो ऽयं जगदाभोगो नकिञ्चिद् वा खम् एव वा । निर्मलं ज्ञप्तितामात्रम् इत्य् असन्मात्रखं स्थितम्
This experience of the world is a dream, or perhaps nothing at all, or only space; it is pure awareness alone, established as the unsubstantial space of non-being.
स्वप्नस्य विद्यते द्रष्टा साकारो युष्मदादिकः । द्रष्टा तु सर्गस्वप्नस्य चिद्व्योमैवामलं स्वतः
In a dream, there is a perceiver with form, such as yourself and others; but the perceiver of the dream of creation is pure consciousness-space, inherently spotless.
यथा द्रष्टामलं व्योम दृश्यं तद्दृग्गतं तथा । स्वप्नरूपं कचत्य् उच्चैर् जगत् तेनामलं नभः
Just as the perceiver is pure space and the seen is dependent on that perception, so the world, appearing as a dream, shines forth through that pure space.
चिद्व्योम्नो ऽनाकृतेस् स्वप्नो हृदि स्फुरति यस् स्वतः । सर्गस् तस्य कुतस् तेन साकृतित्वं कथं भवेत्
When the dream arises spontaneously in the formless consciousness-space within the heart, how can there be creation, and how can it possess any real form?
साकारस्यैव यत् स्वप्नजगत् तद् व्योम केवलम् । निराकारस्य चिद्व्योम्नस् सर्गस्वप्नẖ कथं न खम्
The dream-world of one with form is only space; so why would not the creation-dream of the formless consciousness-space also be mere space?
निरुपादानसम्भारम् अभित्ताव् एव चिन्नभः । पश्यत्य् अकृतम् एवेमं जगत्स्वप्नं कृतं यथा
The sky of consciousness, without any material cause, perceives this uncreated dream-world on the canvas of itself, just as if it were created.
मृद्व्या चिदाकाशमृदा ब्रह्मणा ब्राह्मणेन खे । कृतो ऽपि न कृतस् सर्गमण्डपो ऽक्षगवाक्षकः
Even if the pavilion of creation, with its windows and doors, is said to be made from the clay of consciousness-space by the Brahman, the knower of Brahman, it is not truly made.
नो कर्तृता न च जगन्ति न भोक्तृतास्ति नास्तीति नास्ति न च किञ्चिद् अतो बुधस् सन् । पाषाणमौनम् अवलम्ब्य यथाप्रवाहम् आचारम् आचर शरीरम् इहास्तु मा वा
There is no doership, no worlds, no enjoyership, nothing exists or does not exist; therefore, being wise, remain silent like a stone and act according to the flow of life, whether the body remains here or not.
तव स्त्रिया खरूपेण देहेनाभूत् तया कथा । कथम् उच्चारितास् तत्र वर्णाẖ कचटतादयः
Your story was told with a body in the form of a woman, with a donkey's shape; how, in that state, were the sounds 'ka', 'cha', 'ṭa', and so on uttered?
अथ चेत् स्वप्नवद् वक्षि तत् पृच्छामि तद् अप्य् अहम् । प्रोच्चरन्ति कुतस् स्वप्ने वर्णा यरलवादयः
If you say it was like a dream, I ask you this: in a dream, from where do the sounds 'ya', 'ra', 'la', and others arise?
स्वप्नेषु खशरीराणां वर्णाẖ कचटतादयः । कदाचनापि नोद्यन्ति शवानाम् इव केचन
In dreams, for those with bodies made of space, the sounds 'ka', 'cha', 'ṭa', and so on never arise, just as they do not for corpses.
वर्णोच्चारो ऽभविष्यच् चेत् प्रकटार्थस् ततẖ क्वचित् । स्वप्नेष्व् अन्वभविष्यत् तं विनिद्रḫ पार्श्वगो जनः
If the utterance of sounds were to occur, then their clear meaning would sometimes be experienced in dreams by someone lying awake beside the sleeper.
तस्मान् न किञ्चित् स्वप्नेषु तत् सत्यं भ्रान्तिर् एव सा । चिन्मात्राकाशकचनं तथा तत् खे स्वभावजम्
Therefore, nothing in dreams is real; that is only delusion. It is merely a glimmer in the space of pure consciousness, arising naturally in that expanse.
यथेन्दुकार्ष्ण्यखतरुशिलागेयादितां गतः । इवाभाति चिदाकाशस् तथा यरलवादितां
Just as the sky appears to take on the darkness of the new moon, or the shade of a tree, or the hue of a stone, so too does the space of consciousness seem to assume various qualities.
तच् चिदाकाशकचनं यन् नाम स्वप्नवेदनम् । आकाशम् एव नभसẖ कचनं विद्धि नेतरत्
That which is called dream-experience is but a glimmer in the space of consciousness; know it to be nothing but space itself, not anything else.
यथा स्वप्नस् तथैवेदं जाग्रद् अग्रे व्यवस्थितम् । आकाशम् अप्य् अनाकाशं यथैवेदं तथैव तत्
Just as a dream, so too is this waking state established before you; and just as space is not truly space, so too is this exactly the same.
तथा कचति तच् चारु चेतनं चतुरं तदा । यथा स्थितं तद् एवेदं सत्यं स्थिरम् इव स्फुरत्
Thus, that glimmer shines beautifully and skillfully as consciousness; and as it stands, so does this appear—seemingly real and stable.
भगवन् स्वप्न एवेदं कथं जाग्रद् अवस्थितम् । असत्यम् एव सत्यत्वम् इव यातं कथं वद
O Lord, if this is only a dream, how has it come to appear as the waking state? How has unreality come to seem like reality? Please explain.
शृणु स्वप्नमयान्य् एव कथं सन्ति जगन्त्य् अलम् । नान्यानि न च सत्यानि न स्थिराणि स्थितानि च
Listen: these worlds are indeed only made of dream; there are no others, nor are they real or enduring in any way.
अनुभूतानि बीजानि बीजराशाव् इवाम्बरे । अन्यान्य् अन्यानि तान्य् एव समानि न समानि च
The experiences are like seeds in a heap of seeds in the sky; they are distinct, yet not distinct, the same and yet not the same.
प्रत्येकम् अन्तर् अन्यानि तथैवाभ्युदितानि च । परस्परम् अदृष्टानि बहूनि विविधानि च
In the same way, within each one, many other diverse entities arise, which remain unseen by each other.
अन्योऽन्यं तानि सर्वाणि न पश्यन्त्य् एव किञ्चन । जडानीवैकराशीनि बीजानीव लगन्त्य् अपि
All these do not see one another at all, just as inert heaps or as seeds lying together, though they are close.
व्योमात्मकत्वाल् लगनं न विदन्ति परस्परम् । अपि चेतनरूपाणि सुप्तानीव निरन्तरम्
Because their nature is like space, they do not touch one another, even if they are conscious forms, just as those who are asleep remain apart.
सुप्तास् स्वप्नजगज्जालस्वाचारव्यवहारिणः । असुरा निहता देवैस् ते स्वप्नजगति स्थिताः
Those who are asleep act and transact within the net of the dream world; the demons slain by the gods remain established in the dream world.
अज्ञानान् न गता मुक्तिं नाजाड्याज् जडताम् इताः । न देहवन्तẖ किं सन्तु विना स्वप्नजगत्स्थितेः
Because of ignorance, they have not attained liberation; nor, due to lack of dullness, have they become inert; how could they possess bodies except by remaining in the dream world?
सुप्तास् स्वप्नजगज्जालस्वाचारव्यवहारिणः । पुरुषा निहताḫ पुंभिस् ते तथैव व्यवस्थिताः
Those who are asleep act and transact within the net of the dream world; in the same way, men slain by men remain established thus.
एवं ये निहता राम किं ते कुर्वन्तु कथ्यताम् । अज्ञत्वान् न गता मुक्तिं चेतनान् न दृषत्स्थिताः
In this way, O Rama, what can those who are slain do? Tell me. Because of ignorance, they have not attained liberation, and though conscious, they are not established in the waking state.
साद्रिद्यूर्वीजनं दृश्यम् इदं सर्वं यथास्थितम् । चिरायानुभवन्त्य् एते यथेमे वयम् आदृताः
All this visible world, with its mountains, earth, and people, remains as it is for a long time, just as we experience it, because we are attached to it.
तेषां कल्पजगत्संस्था यथास्माकं तथैव ताः । अस्माकं जागती संस्था यथा तेषां तथैव च
The arrangement of the world in their imagination is just as it is for us; and the structure of our world is likewise as it is for them.
ये तेषां स्वप्नपुरुषास् त एवेमे वयं स्थिताः । ये च ते राम संसारास् तेभ्य एकम् इमं विदुः
Those dream-beings of theirs are precisely ourselves, established here; and those cycles of existence, O Rama, are known by them as one and the same as this.