यदा तदाहम् अमरैर् व्यवहर्तुं सहाम्बरे । प्रवृत्तो न च मां कश्चित् तत्र पश्यति चञ्चलम्
Whenever I engaged with the immortals in the sky for any dealings, no one there ever saw me, though I was present and moving about.
अत्यन्तम् अप्य् आरटतश् शब्दो न श्रूयते मम । केनचित् सुरलोकेषु स्वप्नपुंस इवानघ
Even if there was a loud noise, it was never heard by me—by anyone in the realms of the gods, O sinless one—just as it is with a man in a dream.
अवष्टब्धुं प्रवृत्तस्य नान्यावष्टब्धये मम । सम्पद्यते किञ्चिद् अपि मनोमननदेहिनः
When I tried to grasp or hold on to anything, nothing at all could be grasped by me, who was only a body of thought and imagination.
एवं व्योमपिशाचो ऽहं सम्पन्नो रघुनन्दन । मयानुभूता काप्य् एषा देवागारपिशाचता
In this way, O delight of the Raghus, I became a sky-spirit; I experienced this state of being a spirit in the abodes of the gods.
पिशाचास् सन्ति लोके ऽस्मिन् किमाकाराẖ किमास्पदाः । किंजातियाẖ किमाचाराẖ कीदृशाẖ कीदृशाशयाः
Are there piśācas in this world? What forms do they have, where do they dwell? What is their kind, what are their behaviors, what are they like, and what are their intentions?
पिशाचास् सन्ति लोकेषु यादृशास् तान् इमाञ् शृणु । न सभ्यो ऽसौ न यो वक्ति प्रसङ्गापतितं वचः
There are piśācas in the worlds; listen to what they are like. He is not a gentleman who speaks words that arise merely from circumstance.
पिशाचाẖ केचिद् आकाशसदृशाश् शून्यदेहकाः । हस्तपादादिसंयुक्तां पश्यन्ति त्वम् इवाकृतिम्
Some piśācas are like the sky, with empty bodies; they see a form like yours, equipped with hands, feet, and so on.
छायया भयदायिन्या त्व् अन्यार्थभ्रमरूपया । ते चित्ताक्रमणं कृत्वा वेधयन्ति नराशयम्
With a shadow that brings fear, taking on the form of another's purpose and confusion, they penetrate the mind and disturb a person's heart.
घ्नन्त्य् अदन्ति पिबन्त्य् आशु लघुसत्त्वं चलं जनम् । बलमांसम् अथो जीवान् हिंसन्त्य् आक्रम्य चित्तकम्
They strike, bite, and drink swiftly; beings of light and restless nature, they harm strength, flesh, and even lives by seizing the mind.
आकाशसदृशाẖ केचित् केचिन् नीहारसन्निभाः । केचित् स्वप्ननराकारास् साकारा अपि खात्मकाः
Some are like the sky, some resemble mist; some have the forms of dream-people, and though they have shapes, their essence is space.
केचित् स्वप्ननरप्रख्याẖ केचित् पवनदेहकाः । केचिद् भ्रमात्मका एव सर्वे बुद्धिमनोमयाः
Some are like dream-people, some have bodies of wind; some are of the nature of delusion, yet all are made of intellect and mind.
ग्रहीतुं नैव युज्यन्ते ग्रहीतुं शक्नुवन्ति नो । आकाशशून्यवपुषḫ पश्यन्त्य् आकृतिम् आत्मनः
They are not suited to grasp, nor are they able to grasp; with bodies empty as space, they perceive their own form.
शीतातपादिविहितं सुखं दुẖखं विदन्ति च । पातुम् अत्तुम् अवष्टब्धुम् ईहन्ते शक्नुवन्ति नो
They experience pleasure and pain caused by cold, heat, and the like; they desire to drink, eat, and grasp, but are unable to do so.
इच्छाद्वेषभयक्रोधलोभमोहसमन्विताः । मन्त्रौषधतपोदानधैर्यधर्मवशीकृताः
Filled with desire, aversion, fear, anger, greed, and delusion, they are subdued by mantra, medicine, austerity, charity, patience, and righteousness.
सत्त्वावष्टम्भयन्त्रेण मन्त्रेणाराधितेन वा । दृश्यन्ते ऽपि च गृह्यन्ते कदाचित् केनचित् क्वचित्
By the mechanism of vital force or by propitiated mantra, they are sometimes seen and occasionally captured by someone, somewhere.
देवयोनिर् हि सा तेन केचिद् देवोपमर्द्धयः । केचिन् नरसमश्रीकाẖ केचिन् नागसमर्द्धयः
That is a divine birth; some possess the splendor of gods, some have the prosperity of humans, and some the grandeur of serpents.
श्वसृगालोपमाẖ केचिद् ग्रामजङ्गलवासिनः । कुल्यावकररथ्यासु वसन्ति निरयेषु च
Some resemble dogs or jackals, dwelling in villages and forests; they live in streams, pits, alleys, and even in hells.
एतद् आस्पदम् एतेषाम् इत्याकाराḫ प्रकीर्तिताः । पिशाचा एवमाचारा जन्मैषां श्रूयताम् इदम्
These are their abodes, as described in these forms; such are the ways of the pisachas. Now listen to the account of their birth.
अचेत्यचिन्मयं ब्रह्म सर्वशक्तिस्वभावतः । यत् स्थितं बुद्धम् एवान्तश् चेत्यं सङ्कल्पयत् त्व् इव
Brahman is both conscious and unconscious, inherently possessing all powers; established as pure awareness within, it imagines the perceived as you do.
तज् जीवं विद्धि स प्रौढस् त्व् अहङ्कार इति स्मृतः । सो ऽहङ्कारस् स्मृतḫ पुष्टो मन इत्य् उदितात्मभिः
Know that as the individual soul; when it matures, it is called ego. That ego, when strengthened, is referred to as mind by those who know the self.
स एष कथ्यते ब्रह्मा सङ्कल्पाकाशरूपवान् । असद् एवासतो बीजं जगतो विगताकृति
He is called Brahma, whose nature is the space of thought; the seed of the unreal is itself unreal, and the world is without form.
एवं मनस् स्थितो ब्रह्मा सदेहो ऽप्य् अमलं नभः । तत् स्वप्नपुरुषाकारस् सन्न् एवासद्वपुस् सदा
Thus, Brahma abides in the mind, even with a body, pure as the sky; he, having the form of the dream-person, always possesses an unreal body.
पृथ्व्यादिमूर्तिरहितस् त्व् आतिवाहिकदेहवान् । पृथ्व्यादयẖ किल कुतस् सङ्कल्पपुरुषस्य खे
Though devoid of the forms of earth and the rest, he has a subtle body; indeed, from where do earth and the others arise for the person of thought in the sky?
भवन्मनो यथाकाशपुरं पश्यति कल्पितम् । तथा मनो विरिञ्चत्वं पश्यत्य् आत्मनि कल्पितम्
Just as the mind perceives a city in the sky, imagined, so the mind perceives the state of being Brahma, imagined within itself.
यद् वेत्ति कल्पितं तत् स पश्यत्य् अनुभवत्य् अपि । यो यावन्मात्रकस् तत् स कस्मात् किल न पश्यति
Whatever is imagined, that he sees and even experiences; whatever extent he is, that he perceives—why should he not see it?
स यत् पश्यति तत् तादृक् शून्यात्मा शून्यम् अम्बरे । ब्रह्म ब्रह्मणि वा ब्रह्मा तद् इदं जगद् उच्यते
Whatever he sees is of that kind: the void-nature, void in the sky; Brahma in Brahman, or Brahma itself—this is what is called the world.
तथा स प्रतिभासो ऽस्य चिरकालैकभावनात् । घनीभूतस् स्थितḫ पुष्टस् सुदीर्घस्वप्नसुन्दरः
Thus, this appearance, from long and single contemplation, becomes dense, established, nourished—a beautiful, prolonged dream.
आतिवाहिकदेहस्य तस्य तच् चिरभावनात् । सर्गानुभवनं भूरि ब्रह्मणो ब्रह्मरूप्य् अपि
For that subtle body, due to prolonged contemplation, there is abundant experience of creation, even for Brahma, in the form of Brahma.
गतं प्रकटतोत्कर्षाद् आधिभौतिकदेहताम् । तेनैव सर्ग इत्य् उक्तो भेदसन्ततिभासुरः
Having attained the manifest state of the gross physical body, this is called creation, shining with the continuity of distinctions.
स ब्रह्मा ब्रह्ममात्रात्मा ब्रह्ममात्रात्मनोस् तयोः । अजातयोर् एव सदा तद् आत्मजगतोर् द्वयोः
That Brahma is of the nature of pure consciousness alone, and always so are the two—of pure consciousness—who are unborn, namely, himself and his world.