अभिन्नयोर् एव भृशं शून्यत्वाम्बरयोर् इव । ऐकात्म्येनैव लसतोḫ पवनस्पन्दयोर् इव
Just as space and emptiness are truly undivided, so too, these two shine in oneness, like the pulsations of wind.
वेत्ति भूतमयत्वं तन् मिथ्यैव न तु वास्तवम् । तथा यथा त्वं सङ्कल्पपुरुषस्य सतो ऽसतः
He knows that embodiment as composed of elements is false, not real—just as you know the existence or non-existence of a person created by imagination.
ततश् शरीरधातूनां तेन पृथ्व्यादिकाẖ कृताः । अभिधाḫ पञ्च चित्षष्ठा जगद् इत्य् एव तास् स्थिताः
From that, the bodily constituents—earth and the rest—were made; they are called the five, with consciousness as the sixth, and these remain as the world.
यथा त्व् असत्य एवायं सङ्कल्पस् सत्य एव ते । तथासाव् आत्मसङ्कल्पं सत्यम् एवानुभूतवान्
Just as this imagination is unreal for you, but real for that imagined person, so he experienced his own mental creation as truly real.
स स्वयं चिन्मयाकाशस् तत्सङ्कल्पश् चिदम्बरम् । अतस् स्वप्नो जगत् सर्वं क्व तौ नाशोद्भवौ स्थितौ
He himself is the space of consciousness, his intention is the sky of awareness; thus, the entire world is a dream—where, then, is creation or destruction or abiding for them?
यथैव तन्मनस् सत्यं तदंशास् सत्यम् एव ते । तथैव तत्कृताश् चन्द्ररुद्रार्केन्द्रमरीचयः
Just as that mind is real for him, so its parts are real for him; in the same way, the rays of the moon, Rudra, Indra, and the Sun, created by that mind, are real for him.
एवंस्थिते जगज्जालं तन् मनोराज्यम् उच्यते । तच् च शून्यं निरालम्बम् आकाशम् अघनं चिति
In this way, the web of the world is called the kingdom of the mind; and that, indeed, is empty, without support, like space, without substance, pure consciousness.
यथा स्वप्नपुरं व्योम सङ्कल्पाद्रिर् यथा नभः । तथा ब्रह्म जगच् चैव खम् एवाच्छम् अनाकृति
Just as a dream-city is like the sky, and a mountain of imagination is like the ether, so too are Brahman and the world, clear as space, without form.
एवम् आभासमात्रस्य कचतो ऽनिशम् अव्ययम् । सर्गादिमध्यान्तदृशो मुधैवात्रोदितास् स्थिताः
Thus, for that which is mere appearance, the notions of creation, beginning, middle, and end, are spoken of here in vain, but in reality, it is unchanging, day and night.
किं चिदाकाशकोशस्य तव वा मम वानघ । जगतो वापि जायेत किं वा नश्यति मे वद
Tell me, O sinless one, can anything arise or perish in the space-like expanse of your consciousness, or mine, or in the world itself?
तत् किमर्थम् अनर्थाय निरर्थकम् अपार्थकाः । कस्माद् अभ्युदिता ब्रूहि रागद्वेषभयादयः
Then for what reason, and to what purpose, have these meaningless and purposeless things—such as desire, aversion, and fear—arisen? Tell me why.
वस्तुतो ऽङ्ग न सर्गादिर् न सर्गो नाप्य् असर्गता । विद्यते सकृदाभातम् इदम् इत्थं सद् एव तत्
In truth, my friend, there is neither creation nor non-creation; this has appeared only once, and thus, it is ever-existent.
अशून्ये विपुलाभोगे स्वच्छचिज्जलपूरिते । कलनापङ्ककलिले भविष्यच्चित्तदर्दुरे
In the non-empty, filled with abundant enjoyment, pervaded by the clear waters of consciousness, muddied by the stains of thought, and in the frog of the future mind—
अन्तरिक्षाक्षयक्षेत्रे खात्मनो गगनात्मिका । तस्माद् बीजाद् इयं जाता भूरिभूतशिलावलिः
In the field of the imperishable sky, in the self that is space, of the nature of the firmament, from that seed has arisen this multitude of earth, stones, and elements.
नास्ति किञ्चिद् इह क्षेत्रं व्युप्तं च न च किञ्चन । न बीजम् अस्ति नो जातं किञ्चित् सर्वं च संस्थितम्
Here, there is no field, nor is anything sown; there is no seed, nor has anything arisen; yet all remains established.
याश् शिलावलयस् त्व् अत्र पुष्टास् ता विबुधादयः । यास् तु वर्णोज्ज्वला एतास् तास् स्थिता बुद्धबुद्धयः
Those stone-like formations here that are well-formed are the gods and others; those that are radiant in color are the awakened intellects.
यास् त्व् अर्धपक्वास् ता एता नरनागादिजातयः । यास् त्व् आश्याना रजोनष्टास् ताẖ क्रिमिस्थावरादयः
Those that are half-cooked are the lineages of humans, serpents, and others; those that are inert, with their dust gone, are the worms, immobile beings, and the like.
यास् त्व् अगुर्व्यḫ फलैर् हीनाश् शून्याकाराẖ क्षयं गताः । अशरीराश् शरीरिण्यस् ताḫ पिशाचादिकास् स्मृताः
Those that are light, lacking fruit, void in form, and perished—those bodiless beings who once had bodies are known as piśācas and the like.
न हि सङ्कल्पिनस् स्वेच्छा क्वचित् पर्यनुयुज्यते । तास् तथेच्छा विरिञ्चस्य तथा राम तदोदिताः
Indeed, the willful ones are never constrained by their own wish anywhere; these, according to the will of the Creator, O Rāma, are thus described.
सर्वा एव चिदाकाशरूपिण्यो भूतजातयः । आतिवाहिकदेहिन्यḫ पृथ्व्यादिरहितात्मिकाः
All these classes of beings are forms of the space of consciousness, possessing subtle bodies, whose nature is devoid of earth and the other elements.
ताश् चिराभ्यासवशतस् त्व् आधिभौतिकसंविदम् । प्राप्ता दीर्घानुभवनात् स्वप्ना जाग्रद्दशाम् इव
By the force of long practice, they have attained the experience of the material world; through prolonged experience, dreams become like the waking state.
पिशाचाद्यास् तथा ह्य् एते तथाभूताधिभौतिकाः । तिष्ठन्ति तुष्टमनसस् स्वसंसारविहारिणः
Thus, these piśācas and others, being of such a material nature, remain content in mind, each enjoying their own world-cycle.
पश्यन्ति काश्चिद् अन्योऽन्यं ग्राम्या ग्रामेयकान् इव । स्वप्नैकलोकवास्तव्या इवैता भूतजातयः
Some beings see each other as villagers see other villagers, as if they all dwell together in a single world of dream.
काश्चिद् बहुनरप्राप्तस्वप्ननिर्माणलोकवत् । नान्योऽन्यम् अभिपश्यन्ति नानासंस्थानसंस्थितिम्
Some, like inhabitants of worlds created in rare and distant dreams, do not perceive one another, each remaining in their own distinct state.
स्थिता यथैता जगति पिशाचाद्याẖ कुजातयः । प्रायस् तथैताẖ कुम्भाण्डयक्षप्रेतादयस् स्थिताः
Just as goblins and other lowly beings exist in this world, so too do beings like kumbhāṇḍas, yakṣas, and pretas generally remain in their own domains.
यथा यत्रेह वै नागा जलं तत्रैव तिष्ठते । तथा यत्र पिशाचाद्यास् तमस् तत्रावतिष्ठते
Just as water remains wherever there are serpents, so too does darkness abide wherever goblins and such beings are present.
मध्याह्ने ऽपि पिशाचश् चेद् अजिरे तिष्ठति स्वयम् । तत् तस्यान्धं तमस् तत्र सन्निधानं करोत्य् अलम्
Even if a goblin stands in a courtyard at midday, a deep darkness arises there for him alone, sufficient for his presence.
न निहन्ति च तद् भानुर् न चान्यस् तत् प्रपश्यति । स एव चानुभवति पश्य मायाविजृम्भितम्
The sun does not dispel that darkness, nor does anyone else perceive it; only he experiences it—behold the play of illusion.
अविनाभावि चन्द्रादेस् तैजसं मण्डलं यथा । पिशाचादेर् अनन्यात्म तामसं मण्डलं तथा
Just as the luminous orb is inseparable from the moon and such, so too is the sphere of darkness inseparable from beings like goblins.
यान्ति तेजस्य् अनोजस्त्वं तमस्य् ओजḫप्रधानताम् । उलूकवत् पिशाचाद्या आ सृष्टेस् तत्स्वभावतः
Among luminous beings, vigor is diminished; among dark beings, vigor prevails—goblins and the like are by nature as they are, like owls from the moment of creation.