यथा याति नरस् सुप्तो जडतां चेतनो ऽपि सन् । चिद्व्योम गच्छद् दृश्यत्वं तथा जाड्यं प्रचेतति
Just as a person, though conscious, enters dullness when asleep, so too, when consciousness moves into the space of awareness, dullness arises and becomes apparent.
आत्मानं चेतति ब्रह्म पृथ्व्यादीव यदा तदा । सुप्तं जडम् इवास्ते ऽन्तस् स्याद् अस्य न तद् अन्यथा
When the Self perceives itself as Brahman, just as earth and other elements, then it remains within as if asleep and inert; otherwise, it is not so.
वस्तुतस् त्व् अस्य खोर्व्यादि नासद्रूपं न सन्मयम् । द्रष्टृदृश्यम् इवाभाति ब्रह्मैवैतत् समं स्थितम्
In truth, its nature is neither non-existent nor composed of elements like space and earth; it appears as subject and object, yet it is Brahman alone, equally abiding.
एतत् सत्यं परिज्ञानं यस्योत्पन्नम् अखण्डितम् । न तस्य पञ्चभूतानि न द्रष्टृदृश्यविभ्रमः
This is true and complete knowledge: for one in whom it has arisen, there are neither the five elements nor the confusion of subject and object.
तदा मयैवं शुद्धेन तत् कृतं ब्रह्मरूपिणा । ब्रह्मरूपाद् ऋते किञ्चिद् एतत् कर्तुं न युज्यते
Then, by me, pure and of the nature of Brahman, it was accomplished; apart from the form of Brahman, nothing else can be done.
यदा सर्वम् इदं दृश्यं ज्ञातं ब्रह्म निरामयम् । तदा ब्रह्मपदस्थेन मयात्मैवैवम् ईक्षितः
When all this visible world is known as Brahman, free from affliction, then, established in the state of Brahman, I perceived my own Self in this way.
यदा पुनर् अहं पञ्चभूतानीत्य् एव भावयन् । भवामि जड एवाहं तदा चेतामि किं किल
But when I keep thinking, 'I am only the five elements,' then I become insentient; what, indeed, can I be conscious of at that time?
सुप्तो ऽस्मीति दृढं भावं बुद्धवांश् चेतनो ऽपि सन् । नैद्रम् एवैत्य् अलं जाड्यं न स चेतति किञ्चन
Even if one is conscious, when he firmly holds the thought, 'I am asleep,' he does not experience sleep, but remains simply inert, not aware of anything.
यस् तु प्रज्ञाप्रबुद्धात्मा देहस् तस्याधिभौतिकः । शाम्यत्य् उदेति विमलो बोधात्मैवातिवाहिकः
But he whose self is awakened in wisdom—his body, though material, becomes calm and pure, and his very essence is the subtle body of consciousness.
आतिवाहिकदेहेन तेन बोधात्मनाणुना । बृहता वा यथाकामं निर्वाणात्मा स तिष्ठते
With that subtle body, which is the body of consciousness—whether minute or vast as he wishes—the self established in liberation abides.
बोधदेहेन हृदयं शिलानाम् अप्य् अभेदिना । प्रविश्याशु विनिर्याति याति पातालम् अम्बरम्
With the body of consciousness, which can penetrate even the heart of stones without obstruction, he swiftly enters and exits, reaching the netherworld or the sky.
तस्मान् मया पुरा राम बोधदेहेन तत् तदा । तथा कृतम् अनन्तेन चिन्मयव्योमरूपिणा
Therefore, O Rama, in the past I too, with that infinite body of consciousness, which is of the nature of pure space, did likewise.
वज्रपाषाणपातालनभोऽन्तरगमागमान् । कुर्वतस् तादृशस्याशु न विघ्न उपजायते
For one such as this, who moves through adamant, stone, the netherworld, and the sky, no obstacle arises, even in the least.
बोधमात्रशरीरेण यावद् आस्ते जडेष्व् असौ । पदार्थेषु तथाभूतस् तावत् तत्रावतिष्ठते
As long as he remains among inert objects with only the body of consciousness, he abides there in that very manner, among those things.
स्वेच्छयैव चलित्वाथ ततो ऽन्यत्र प्रयाति चेत् । तत् तत्रैव स्थितिं याति तथैवाङ्ग मतिर् यथा
If, by its own will, the mind moves and then goes elsewhere, then there itself it comes to rest, O dear one, just as the mind does.
बोधमात्रं विदुर् देहम् आतिवाहिकम् अव्ययम् । इदानीं त्वं तम् एवेह बुद्धो ऽनुभवसि स्वयम्
They know the subtle, indestructible body as pure consciousness alone; and now, you yourself, awakened, directly experience that here.
चिन्मात्रव्योमरूपो ऽस्मीत्य् अर्कादाव् इति बोधतः । आत्मैवास्तम् उपानीतस् सन्न् एवासन्न् इवात्मना
Knowing 'I am of the nature of pure consciousness, like the expanse of space,' whether in the sun or elsewhere, the Self alone is brought to rest—truly present, yet as if absent, by itself.
स्थितं स्वप्नादिजगति तमसेवासतेव वा । आवृतेनेव वान्यासाम् अलभ्येन सता दृशाम्
Established in the world of dream and so on, as if in darkness or as if veiled, or as if covered by something else, it remains unseen by the eyes, though it truly exists.
तरङ्गलेखयाङ्गारसरितस् स्वाङ्गलग्नया । मनोराज्यश्रियेवाशु प्रोत्पन्नस्तब्धदेहया
Like a wave-mark on a river of embers, clinging to one's own limbs; like the splendor of a kingdom in the mind, swiftly arising with a rigid body.
कज्जलालिकया वह्निविपिने पुष्पशोभया । फुल्लत्स्थलाम्बुजासारकिंशुकाशोकरूपया
Like a streak of lampblack in a forest fire adorned with flowers; like the form of blooming lotuses, Butea, and Ashoka flowers on a blossoming plain.
विततारम्भयाप्य् उच्चैर् ज्वालाजालतयेद्धया । उत्थायोत्थाय वलितं खललक्ष्म्येव लोलया
Like a lofty, spreading beginning, blazing as a network of flames; rising again and again, wavering like fickle fortune.
तेजस्तयापि परमाणुकणोदरे ऽपि दृष्टेत्थम् एवम् इह राम मया जगच्छ्रीः । अन्या च सा न च चिदम्बरतḫ परस्मात् स्वप्ने पुराचलगणो ऽत्र निदर्शनं वः
Even as radiance is seen within the smallest atom, so, O Rama, have I seen the glory of the world here; it is both other and not other, being the sky of consciousness beyond; in dream, the multitude of mountains is an example for you.
अथ वातमयीं धत्त्वा जगत्प्रेक्षणकौतुकात् । धारणां धीरया वृत्त्या वातताम् अहम् आगतः
Then, assuming a form made of wind out of curiosity to observe the world, by the steady function of concentration, I attained the state of air.
सम्पन्नो ऽस्म्य् अनिलो वल्लीललनालोकलासकः । कमलोत्पलकुन्दादिजालकामोदपालकः
I became the wind, delighting in playing with the tendrils of vines, and the guardian of the fragrance arising from lotuses, water-lilies, jasmines, and other clusters of flowers.
शीकरोत्करनीहारहेलाहरणतर्षुलः । सुरतश्रान्तसर्वाङ्गसमाह्लादनहर्षुलः
I am eager to dispel the play of dewdrops and mist, and I am filled with joy to refresh all limbs weary from love’s exertions.
तृणगुल्मलतावल्लीदलताण्डवपण्डितः । लतौषधिफलोल्लासकुसुमामोदमण्डितः
I am skilled in the dance of grass, bushes, creepers, and vines, adorned by the fragrance of blossoming herbs and fruits.
मृदुर् मङ्गलकालेषु ललनालकचालकः । भीम उत्पातवातेषु पर्णवत्प्रौढपर्वतः
I am gentle at auspicious times, moving the locks of women’s hair, and in tempestuous winds I am fearsome, like a mountain grown vast with leaves.
नन्दने कुन्दमन्दारमकरन्दरजोऽरुणः । नरके ऽङ्गारसम्भारो भुवि नीहारभासुरः
In paradise, I am reddened by the pollen of jasmine and coral trees; in hell, I am the heap of burning coals; on earth, I am the brilliance of mist.
सागरे ऽसरलावर्तलेखानुमितसर्पणः । दिवि वारिदसञ्चारमृष्टामृष्टेन्दुदर्पणः
In the ocean, my movement is inferred by the subtle lines of the waves; in the sky, I am the mirror that cleanses and polishes the path of the moon and clouds.
नक्षत्रक्षत्रसैन्यस्य रथो रंहोविबृंहितः । त्रैलोक्यसिद्धसञ्चारविमानधरणेहितः
I am the chariot, expanded in battle, of the army of stars and planets; I am the support for the celestial vehicles of the perfected beings traversing the three worlds.