आधिभौतिकदेहो ऽयम् इति यस्य मतिभ्रमः । तस्यासाव् अणुरन्ध्रेण गन्तुं शक्नोति नानघ
O sinless one, he whose mind is deluded into thinking, 'This is a physical body,' cannot pass through a tiny opening.
रोधितो ऽहम् अनेनेति न माम्य् अत्रेति यस्य धीः । अनुभूतानुभविनी भवतीत्य् अनुभूयते
For one whose understanding is not confined by the thought, 'I am obstructed by this,' or 'I am not here,' experience itself becomes the experiencer.
येनानुभूतं पूर्वार्धं गच्छामीति स तत्क्रियः । कथं भवति पश्चार्धगमनोन्मुखचेतनः
By whomsoever the first half (of experience) is perceived, saying, 'I will go,' that very one performs the act—how then does consciousness turn toward proceeding to the latter half?
वारि नैवोर्ध्वम् आयाति नाधो गच्छति पावकः । या यथैव प्रवृत्ता चित् सा तथैवावतिष्ठते
Water does not rise upward, nor does fire go downward; just as each proceeds according to its nature, so too does consciousness remain as it is set in motion.
छायायाम् उपविष्टस्य कुतस् तापानुभूतयः । अन्यसंवेदनो ऽन्योऽर्थः केनचिन् नानुभूयते
How could one seated in the shade experience heat? The experience of one is not felt by another in any way.
या यथा सम्प्रवृत्ता चित् सा तथैव स्थितिं गता । परमेण प्रयत्नेन नीयते ऽन्यां दशां पुनः
Whatever way the mind has proceeded, in that very way it remains; only by supreme effort is it brought again to another state.
सर्पैकप्रत्ययो रज्ज्वाम् असत्यप्रत्ययाद् बलात् । निवर्तते ऽन्यथा त्व् एष तिष्ठत्य् एव यथास्थितम्
The notion of a snake in a rope, arising from a false perception, is dispelled by force; otherwise, it remains just as it is.
यथा संवित् तथा चित्तं यथा चित्तं तथेहितम् । बालं प्रत्य् अपि संसिद्धम् एतत् को नानुभूयते
As is awareness, so is the mind; as is the mind, so is action. This is evident even to a child—who does not experience this?
यः पुनस् स्वप्नसङ्कल्पपुरुषप्रतिमाकृतिः । आकाशमात्रकाकारस् स कथं केन रोध्यते
But that which is merely the form of a person in dream, imagination, or image—having only the shape of space—how and by whom could it be restrained?
चित्तमात्रशरीरं तु सर्वस्यैव हि सर्वतः । विद्यते वेदनात्वे तत् क्वचिद् एतीव हृद्गतात्
Indeed, for everyone, everywhere, the body is only mind; it is experienced as sensation, but sometimes it seems to arise from the heart.
यथाभिमतम् एवास्य भवत्य् अस्तमयोदयम् । आदिसर्गे स्वभावोत्थं पश्चाद् द्वैतैक्यभावनम्
For him, sunrise and sunset occur just as he conceives them; at the beginning of creation, they arise from nature, later from the contemplation of duality and unity.
चित्ताकाशं चिदाकाशम् आकाशं च तृतीयकम् । विद्ध्य् एतत् त्रयम् एवैकम् अविनाभावतावशात्
Know that the space of the mind, the space of consciousness, and the third—physical space—are truly one, due to their inseparable existence.
एतच् चित्तशरीरं त्वं विद्धि सर्वगतोदयम् । यथा संवेदनेच्छत्वाद् यथा संवेदनोदयम्
Know this mind-body as all-pervading in its arising, just as it comes forth with the desire for experience, and as it arises with experience.
वसति त्रसरेण्वन्तर् नीयते गगनोदरे । लीयते ऽङ्कुरकोशेषु रसीभवति पल्लवे
It dwells within a speck of dust, is carried into the hollow of the sky, merges into the seed-casings, and becomes sap in the sprout.
उल्लसत्य् अम्बुवीचित्वे प्रनृत्यति शिलोदरे । प्रवर्षत्य् अम्बुदो भूत्वा शिलीभूयावतिष्ठते
It shines forth as the wave of water, dances within the heart of a stone, pours down as a raincloud, and, becoming stone, remains firm.
यथेच्छम् अम्बरे याति जठरे ऽपि च भूभृताम् । अनन्तम् आकाशवपुर् धत्ते ऽथ परमाणुताम्
It moves as it wishes in the sky and even in the bellies of mountains; it assumes the form of infinite space, and then that of a minute atom.
भवत्य् अद्रिवराधारो बद्धपीठो नभश्शिरः । देहस्यान्तर् बहिर् अपि दधद्वरतनूरुहम्
It becomes the support of great mountains, the fixed seat with the sky as its head, bearing the body’s interior and exterior, and the shoots of various forms.
भवत्य् आकाशम् आधत्ते कोटीः पद्मजसद्मनाम् । अनन्यास् स्वात्मनाम्भोधिर् आवर्तरचन इव
It becomes space, holding millions of lotus-born abodes, unique as the ocean of its own self, like the formation of countless whirlpools.
अनुद्भिन्नप्रबोधो ऽसौ सर्गादौ चित्तदेहकः । आकाशात्मा महान् भूत्वा वेत्ति प्रकृतितां गतः
This mind-body, whose awareness has not arisen, at the beginning of creation is vast as space; becoming great, it knows, and having attained its own nature, it abides.
असत्यम् एव वारित्वं बुद्ध्वोदेतीव तत्तया । वन्ध्यापुत्रो ऽयम् अस्मीति यथा स्वप्नभ्रमे नरः
Its watery nature is indeed unreal, but appears to arise through understanding, just as a man in a dream imagines, 'I am the son of a barren woman.'
किं चित्तम् एतद् भवति किं वा भवति नो कथम् । कथम् एवंमयाद् रूपान् नान्यद् भवति वा क्षणात्
Is this mind, or is it not? How does it become thus, and how do forms arise from it, or not, in an instant?
प्रत्येकम् एव यच् चित्तं तद् एवंरूपशक्तिमत् । पृथक् प्रत्येकम् उदिताः प्रतिचित्तं जगद्भ्रमाः
Each mind, indeed, possesses this power of forming such appearances; separately, for each mind, arise distinct illusions of the world.
क्षणकल्पजगत्सङ्गात् समुद्यन्ति गलन्ति च । निमेषात् कस्यचित् कल्पात् कस्यचित् तत् क्रमं शृणु
From the gathering of worlds lasting a moment or an epoch, they arise and dissolve; for some, in the blink of an eye, for others, over an age—listen to this sequence.
मरणादेर् महामोहाद् अनन्तरम् इयं स्थितिः । क्षणाच् चिराद् वोदेत्य् आशु तत्रेमं त्वं क्रमं शृणु
Immediately after death or from great delusion, this state occurs; it emerges swiftly or slowly—hear now this sequence.
मरणादिमयी मूर्छा प्रत्येकेनानुभूयते । यैवैतां विद्धि सुमते महाप्रलययामिनीम्
The stupor consisting of death and its kind is experienced by each individually; know, O wise one, that this is the path to the great dissolution.
तदन्ते तनुते सर्गं सर्व एव पृथक् पृथक् । सहजस्वप्नसङ्कल्पसम्भ्रमाचलवृत्तिवत्
After that, each one separately unfolds creation, just as the movements of innate dreams, imaginations, and confusions.
महाप्रलयरात्र्यन्ते विराडात्मा मनोवपुः । यथेदं तनुते तद्वत् प्रत्येकं मृत्यनन्तरम्
At the end of the night of the great dissolution, the cosmic self, whose form is mind, manifests this world; likewise, after death, each one does so individually.
मृतेर् अनन्तरं सर्गो यथा स्मृत्यानुभूयते । विराट् तथानुभवति नातो विश्वम् अकारणम्
Creation after death is experienced as memory; so does the cosmic self experience it—thus, the universe does not arise without cause.
महति प्रलये राम सर्वे हरिहरादयः । विदेहमुक्ततां यान्ति स्मृतेः क इव सम्भवः
O Rāma, at the time of the great dissolution, all beings including Viṣṇu and Śiva attain disembodied liberation; how could memory possibly exist then?
अस्मदादिप्रबुद्धात्मा किलावश्यं विमुच्यते । कथं भवन्तु वामुक्ता विदेहाः पद्मजादयः
Indeed, one whose self is awakened like ours is necessarily liberated; how then could beings like Brahmā and others, who are disembodied, not be liberated?