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.
ते स्वप्नपुरुषास् तेषां सत्या एवानुभूतितः । आत्मनो ऽपि परस्यापि सर्वगत्वाच् चिदात्मनः
Those dream-beings of theirs are real, as experienced; both for oneself and for others, because consciousness is all-pervading.
यथा ते स्वप्नपुरुषास् सत्यम् आत्मन्य् अथापरे । तवापि स्वप्नपुरुषास् सत्यम् एव तथैव ते
Just as those dream-beings are real within themselves and within others, so too, your own dream-beings are truly real in the same way.
स्वस्वप्नपुरपौरा ये त्वया दृष्टास् तथैव ते । स्थितास् तत्र तथाद्यापि ब्रह्म सर्वात्मकं यतः
The citizens of your own dream-city whom you have seen are likewise established there even now, since Brahman is the essence of all.
प्रबोधे ऽपि हि विद्यन्ते स्वप्नभावा यथास्थिति । तया स्थित्यानुभूयन्ते परं ब्रह्मतयाथवा
Even upon awakening, the states of dream remain as they were; by that persistence, they are experienced, either as supreme Brahman or otherwise.
सर्वं सर्वात्म सर्वत्र सर्वदास्ति तथा परे । यथा नकिञ्चिद् आकाशं न क्वचिन् न च हन्यते
Everything, the Self of all, is everywhere and always present; just as space is nothing, nowhere, and is never destroyed.
निरन्ते परमाकाशे निरन्ते वेदनोदये । निरन्ते चित्तसङ्घाते निरन्तो जगतां गणः
In the boundless supreme space, in the boundless arising of perception, in the boundless gathering of mind, the multitude of worlds is boundless.
प्रत्य् आकाशकलाकोशं प्रति संसारमण्डलम् । प्रति लोकान्तरागारं प्रति द्वीपं गिरिं प्रति
For each sheath of space, for each sphere of worldly existence, for each house in another world, for each continent and mountain,
प्रति मण्डलविस्तारं प्रति ग्रामं पुरं प्रति । प्रति जन्तुं प्रति गृहं प्रति वर्षं युगं प्रति
For each expanse of a region, for each village and city, for each living being, for each home, for each land and age,
यावन्तो ये मृताẖ केचिज् जीवा मोक्षविवर्जिताः । स्थितास् ते तत्र तावन्तस् संसाराḫ पृथग् अक्षयाः
As many as have died, and as many living beings as are without liberation, all of them remain there; so many are the separate, endless cycles of worldly existence.
तेषाम् अन्तर् जनास् सन्ति जनं प्रति पुनर् जनाः । पुनर् जनं प्रति जगज् जगत् प्रति पुनर् जनाः
Among them, there are people within people, and again people within people; world within world, and again people within world.