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?
अद्यत्वे ते हि ये जीवास् तेषां मरणजन्मसु । स्मृतिः कारणताम् एति मोक्षाभाववशाद् इह
Those living beings who exist now, for them, in the cycles of death and birth, memory becomes the cause here due to the absence of liberation.
जीवो हि मृतिमूर्छान्ते यद् अन्तः प्रोन्मिषन्न् इव । अनुन्मिषित एवास्ते तत् प्रधानम् उदाहृतम्
For when the living being, at the end of the stupor of death, seems to awaken within, yet remains unawakened, that is called the primary state.
तद् व्योम प्रकृतिस् सोक्ता तद् अव्यक्तं जडाजडम् । संसृतेर् अस्मृतेश् चैव क्रम एष भवोदये
That is called space, that is called primordial nature, that is the unmanifest, both inert and conscious; this is the sequence of transmigration and forgetfulness at the arising of the world.
बोधोन्मुखत्वे हि महत् तत् प्रबुद्धं यदा भवेत् । तदा तन्मात्रदिक्कालक्रियाभूताद्य् उदेति खात्
When that great principle becomes inclined toward awakening and is awakened, then from that space arise the subtle elements, directions, time, action, being, and so on.
तद् एवोच्छूनम् आबुद्धं भवतीन्द्रियपञ्चकम्। तद् एव बुध्यते देहं स एषो ऽस्त्य् आतिवाहिकः
That very undifferentiated state, not yet awakened, becomes the five senses; that itself, when awakened, becomes the body—this is known as the subtle body.
चिरकालप्रत्ययतः कल्पनापरिपीवरः । आधिभौतिकताबोधम् आधत्ते ऽथैष एव वः
Due to impressions accumulated over a long time, filled with imagination, this subtle body then assumes the awareness of physical embodiment—thus it is for you all.
यदैव म्रियते जन्तुः पश्यत्य् आशु तदैव सः । तत्रैव भुवनाभोगम् इदम् इत्थम् अवस्थितम्
At the very moment a being dies, it swiftly perceives this entire world-experience as it is, right there.
व्योम्नैवानुभवत्य् अच्छम् अहं जगद् इति भ्रमम् । व्योमरूपं व्योमरूपी जीवो जात इवात्मवान्
By space alone, it experiences the clear illusion: 'I am this world'; the living being, of the nature of space, seems to be born as a self of the form of space.
पुरपत्तनशैलार्कतारानिकरदन्तुरम् । जरामरणवैक्लव्यव्याधिसङ्कटकोटरम्
Cities, towns, mountains, suns, clusters of stars, all filled with teeth of old age, death, weakness, and the caverns of disease and distress—
सभावाभावसंरम्भस्थूलसूक्ष्मचलाचलम् । साद्रिद्यूर्वीनदीशाहोरात्रिकल्पक्षयोदयम्
With the rush of being and non-being, gross and subtle, moving and unmoving, with mountains, earth, rivers, regions, days and nights, and the rise and fall of aeons—