यावद् अभ्यासयोगेन न शान्ता भेदधीस् तव । नूनं तावद् अतद्रूपा न ब्रह्म परिपश्यसि
As long as your mind, through the practice of yoga, has not become peaceful and free from division, surely you do not perceive Brahman as it truly is.
तत्र रूढिम् उपायाता इमे ये त्व् अस्मदादयः । अभ्यासाद् ब्रह्मसंवित्तेः पश्यामस् ते हि तत् पदम्
Those who, like us, have attained steadfastness there, through practice and the knowledge of Brahman, truly see that state.
सङ्कल्पनगरस्येव ममाकशमयं वपुः । ब्रह्मैव वातः पश्यामि देहेनानेन तत् पदम्
Just as the city of imagination, my body is made of space; I see that this very breath is Brahman, and with this body I behold that supreme state.
विशुद्धज्ञानदेहाहं यथैते पद्मजादयः । ब्रह्मात्मजगदादीदम् अङ्गम् अस्माकम् अङ्गने
I am the body of pure knowledge, just as these—born from the lotus and others; Brahman, the self, the world, and all this—are but limbs within our own being.
तवाभ्यासं विना बालो नाकारो ब्रह्मतां गतः । स्थितः कलनरूपात्मा तेन तन् नानुपश्यसि
Without your practice, child, the form has not attained the state of Brahman; it remains as the mind-made self, and thus you do not perceive that.
यत्र स्वसङ्कल्पपुरं स्वदेहे नानुलभ्यते । तत्रान्यसङ्कल्पपुरं स्वदेहे नानुलभ्यते
Where your own city of imagination is not found within your own body, there too, the city of another’s imagination is not found within your own body.
तस्माद् एनं परित्यज्य देहं चिद्व्योमरूपिणी । तत् पश्यस्य् एतद् एवाशु कुरु कार्यविदां वरे
Therefore, abandoning this body, which is of the nature of consciousness-space, you will see That; do this swiftly, O best among those who know what is to be done.
सङ्कल्पनगरं सत्यं यथा सङ्कल्पिनं प्रति । सदेहं वा विदेहं वा नेतरं प्रति किञ्चन
The city of imagination is real only for the one who imagines it; whether with body or without body, for others it is nothing at all.
आदिसर्गे जगद्भ्रान्तिर् यथेयं स्थितिम् आगता । तथा तदाप्रभृत्य् एव नियतिः प्रौढिम् आगता
At the beginning of creation, the world-delusion arose and came to this state; from that time onward, destiny has gained strength.
त्वयोक्तं देवि गच्छावो ब्राह्मणब्राह्मणीगृहम् । सहेतीदम् अहं वच्मि कथं गन्तव्यम् अम्ब हे
You said, O goddess, 'Let us go to the house of the brahmin and his wife.' With this, I say: how should we go, mother?
इह देहं इमं न्यस्य शुद्धसत्त्वानुपातिना । चेतसा तत् परं यामि लोकं त्वं कथयेति तु
Here, leaving behind this body with a mind aligned to pure being, I go to that supreme realm—tell me about it.
सङ्कल्पव्योमवृक्षस् ते यथा सन्न् अपि खात्मकः । न कुड्यात्मा न कुड्येन रोध्यते नापि कुड्यहा
Just as your wish-formed tree in the sky, though existing, is of the nature of space—it is not of the nature of a wall, nor is it obstructed by a wall, nor does it destroy a wall.
शुद्धैकसत्त्वनिर्माणचित्तरूपस्य तत् किल । प्रतिभानम् अतस् तस्माद् परमाद् भिद्यते मनाक्
That, indeed, is the nature of a mind-formed body made of pure, single substance; therefore, its manifestation is only slightly different from the supreme.
सो ऽयम् एतादृशो देहो नैनं सन्त्यज्य याम्य् अहम् । अनेनैव तम् आप्नोमि देशं गन्धम् इवानिलः
So, this body is of such a kind; I do not abandon it and go elsewhere. With this very body, I reach that place, just as fragrance is carried by the wind.
यथा जलं जलैर् वाग्निर् अग्निना वायुनानिलः । मिलत्य् एवं मनोदेहो देहैर् अन्यैर् मनोमयैः
Just as water merges with water, fire with fire, and wind with wind, so too does the mind-made body unite with other mind-made bodies.
न हि पार्थिवतां संविद् एत्य् अपार्थिवसंविदा । एकत्वं कल्पनाशैलशैलयोः क्वाहतिर् मिथः
Indeed, the awareness belonging to the earthly does not merge with the awareness that is not earthly; where is the union between two mountains made of imagination?
आतिवाहिक एवायं त्वादृशश् चित्तदेहकः । आधिभौतिकबुद्ध्या तु गृहीतश् चिरभावनात्
This mind-formed body of yours is indeed a vehicle of passage; but, due to long-standing conception, it is grasped by the intellect as if it were material.
यथा स्वप्ने यथा दीर्घकालध्याने यथा भ्रमैः । यथा व्यसनिसङ्कल्पे यथा गन्धर्वपत्तने
Just as in a dream, or in prolonged meditation, or in delusions, or in the fixed idea of an addict, or in the city of the Gandharvas (illusory city)—
वासनातानवं नूनं यदा ते स्थितिम् एष्यति । तदाधिभौतिकीभावं पुनर् एति न देहकः
When the subtle impressions are truly diminished and your mind attains stability, then the physical condition does not return to the body.
आतिवाहिकदेहत्वप्रत्यये घनतां गते । तम् अवाप्नोत्य् अयं देहो दशामोहे विनश्यति
When the belief in the subtle body becomes firm, this body attains solidity; but when that belief is lost in delusion, this body perishes.
यद् अस्ति नाम तत्रैष नाशानाशक्रमो भवेत् । वस्तुतो नास्ति यत् त्व् एव नाशस् स्यात् तत्र कीदृशः
Whatever exists by name may undergo cycles of destruction and persistence; but what does not truly exist cannot be destroyed—what kind of destruction could there be?
रज्ज्वां सर्पभ्रमे नष्टे सत्यबोधवशात् सुते । सर्पो न नष्टस् तन् नष्टो वेत्य् एवं केव सङ्कथा
When the illusion of a snake in a rope is dispelled by true understanding, the snake is not destroyed, nor is it not destroyed—such talk is meaningless.
यथा सत्यपरिज्ञानाद् दृश्यते नाधिभौतिकः । तथातिवाहिकज्ञानाद् दृश्यते नाधिभौतिकः
Just as, through true knowledge, the physical is not seen, so too, through knowledge of the subtle body, the physical is not perceived.
कल्पना विनिवर्तेत कल्पिता यदि केनचित् । सा शिला समपास्तैव या नेहास्ति कदाचन
If an imagined thing is removed by someone, then that imagination ceases; like a stone that is cast away, it is not present here at any time.
परस्परं परापूर्णम् इदं देहादिकं स्थितम् । इति सत्यं वयं भद्रे पश्यामो नासि पश्यसि
This body and its components exist, each fulfilling the other; this is the truth, dear one, which we see, though you do not perceive it.
आदिसर्गे भवेच् चित्त्वं कल्पनाकलितं यदा । तदा ततःप्रभृत्य् एकं स्वत्वं दृश्यम् इवेक्ष्यते
At the beginning of creation, when the mind is shaped by imagination, from that moment onward, individuality is seen as if it were an object.
एकस्मिन्न् एव संशान्ते दिक्कालाद्यविभागिनि । विद्यमाने परे तत्त्वे कल्पनावसरः कुतः
When the supreme reality alone remains, tranquil and undivided by directions, time, and other distinctions, how could there be any scope for imagination?
कटकत्वं यथा हेम्नि तरङ्गत्वं यथाम्भसि । सत्यत्वं च यथा स्वप्नसङ्कल्पनगरादिषु
Just as the quality of a bracelet exists in gold, or a wave in water, or reality in dream-cities and imagined worlds—
नास्त्य् एव सत्यानुभवे तथा नास्त्य् एव चित्पदे । कल्पनं व्यतिरिक्तात्म तत्स्वभावाद् अनामयात्
So, in the experience of truth and in the realm of consciousness, there is absolutely no imagination apart from the self, which is by nature free from affliction.
यथा नास्त्य् अम्बरे पांसुः परे नास्ति तथा कला । अकलाकलनं शान्तम् इदम् एकम् अजं ततः
Just as there is no dust in the sky, so too, in the supreme there is no division; this undivided, peaceful, unborn reality is free from all conceptualization.