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—
अहं जातो ऽमुना पित्रा किलात्रेत्य् आत्तनिश्चयम् । इयं माता धनम् इदं ममेत्य् उदितवासनम्
With the firm conviction, 'I was born from this father, in this lineage; this is my mother, this is my wealth,' and the arising of such tendencies—
सुकृतं दुष्कृतं चेति ममेति कृतकल्पनम् । बालो ऽभूवम् अहं त्व् अद्य युवेति विलसन् हृदि
With the notions, 'This is my good deed, this is my bad deed,' and the fabrications of 'mine'; playing in the heart with thoughts like, 'I was a child, now I am young'—
प्रत्येकम् एवम् उदितस् संसारवनषण्डकः । ताराकुसुमितो नीलमेघचञ्चलपल्लवः
Thus, in each case, the thicket of worldly existence arises, blossoming with stars and flowers, with trembling leaves like dark clouds—
चरन्नरमृगानीकस् सुरासुरविहङ्गमः । सालोककौसुमरजोमायागहनकुञ्जकः
Roaming with herds of men and beasts, with gods, demons, and birds; a grove dense with the pollen of worlds, the illusion of Māyā, and thick with magical bowers.
अब्धिपुष्करिणीपूर्णो मेर्वाद्यचललोष्टकः । चित्तपुष्करबीजे ऽन्तर् निलीनानुभवाङ्कुरः
Filled with the oceanic lotus-ponds, with the peaks of Meru and other mountains as mere clods, within the seed of the lotus of the mind, the sprout of experience lies hidden.
यत्रैष म्रियते जीवस् तत्रैवं पश्यति क्षणात् । प्रत्येकम् उदितेष्व् एवं जगत्षण्डेषु भूरिशः
Wherever this living being dies, there in an instant he perceives thus; in each world-egg that arises, so it is, again and again.
कोटयो ब्रह्मरुद्रेन्द्रमरुद्विष्णुविवस्वताम् । मेर्वब्धिमण्डलद्वीपलोकान्तरदृशं गताः
Myriads of Brahmas, Rudras, Indras, Maruts, Vishnus, and Suns, along with Meru, oceans, continents, and worlds, have been seen and gone.
याता यास्यन्ति यान्त्य् एता दृष्तयो ऽनष्टरूपिणि । या ब्रह्मण्य् उपबृंहाढ्ये ताः के गणयितुं क्षमाः
These visions have gone, will go, and are going, in the undestroyed Reality; who is able to count those that are enriched by Brahman?
एवं कुड्यमयं विश्वं नास्त्य् एव मननाद् ऋते । मननं च खम् एवातस् तद् इदानीं विचारय
Thus, this world made of walls truly does not exist apart from thought; and thought itself is only space, so now reflect on this.
यद् एव तच् चिदाकाशं तद् एव परमं स्मृतं । मननं च चिदाकाशं तद् एव परमं पदम्
That which is consciousness-space alone is regarded as supreme; thought, too, is consciousness-space, and that alone is the highest state.