चित्स्वभावात् स्वम् आयातं ब्रह्मत्वं सर्वकारणम् । संसृतौ कारणं पश्चात् कर्म निर्माय संस्थितम्
From the nature of consciousness arises his own Brahmahood, the cause of all; in the cycle of transmigration, karma is subsequently fashioned and established as the cause.
चित्त्वं स्वभावात् स्फुरति चितः फेन इवाम्भसः । कर्मभिर् बध्यते पश्चाद् दिण्डीरम् इव रज्जुभिः
Mind arises from the nature of consciousness, like foam from water; afterwards, it is bound by actions, like a drum by cords.
सङ्कल्पः कर्मणो बीजं तदात्मैव हि जीवकः । कर्म पश्चात् तनोत्य् उच्चैर् उत्थायाकर्मकक्रमम्
Imagination is the seed of action, and the living being is of its very nature; action then produces, in due course, the sequence of non-action after rising up.
क्रोडीकृताङ्कुरां पूर्वं बीजं धत्ते स्वबीजताम् । पश्चान् नानात्वम् आयाति पत्त्राङ्कुरफलभ्रमैः
The seed, first enveloped by its own sprout, retains its own seed-nature; later, it assumes diversity through the illusion of leaves, shoots, and fruits.
अन्ये ख एव ये जीवा एवम् एवाकृतिं गताः । पूर्वोत्पन्ने जगति ते यान्ति भूताश्रितास् स्थितिम्
Others, who are living beings in the sky, likewise take on such a form; when the world arises earlier, they attain a state based on the elements.
स्वकर्मभिस् ततो जन्ममृतिकारणतां गतैः । प्रयान्त्य् ऊर्ध्वम् अधस्ताद् वा कर्म चित्स्पन्द उच्यते
Then, through their own actions, which become causes for birth and death, they proceed upward or downward; action is called the vibration of consciousness.
चित्स्पन्दनं भवति कर्म तद् एव दैवं चित्तं तद् एव च तद् एव शुभाशुभादि । तस्माद् भवन्ति भुवनानि जगन्ति पूर्वं भूतानि चाशु कुसुमानि तरोर् इवाद्यात्
The vibration of consciousness becomes action; that itself is destiny, that itself is mind, and that itself is auspicious, inauspicious, and so forth; therefore, worlds and universes arise, and beings emerge swiftly, like flowers from a tree.
एतस्मात् कारणाद् एवं मनः प्रथमम् उत्थितम् । मननात्मकम् आभोगि तत्स्थम् एव स्थितिं गतम्
For this reason, the mind first arises in this way; it is of the nature of thinking and enjoyment, and it attains a state corresponding to that.
भावाभावर्द्धिमद्दोलस् तेनायम् अवलोक्यते । सर्गस् सदसदाभासः पूर् गन्धर्वेच्छया यथा
Because of its oscillation between increase and decrease of being and non-being, this creation is observed; it appears as both real and unreal, just as a city is seen according to the wishes of a celestial musician.
न कश्चिद् विद्यते भेदो द्वैतैक्यकलनात्मकः । ब्रह्मजीवमनोमायाकर्तृकर्मजगद्दृशाम्
No distinction exists; duality and unity are but imagined; the views of Brahman, the individual soul, mind, illusion, agent, action, and the world are all mere appearances.
अपारवानविस्तारसंवित्सलिलवल्गनैः । चिदेकार्णव एवायं स्वयम् आत्मा विजृम्भते
With the playful movement of the waters of consciousness, boundless and vast, the Self alone expands as the single ocean of awareness.
असत्यम् अस्थैर्यवशात् सत्यं स्वप्रतिभासतः । यथा स्वप्नस् तथा चित्ते जगत् सदसदात्मकम्
Unreality arises from instability, while reality appears from one's own perception; just as a dream, so in the mind the world is of the nature of both existence and non-existence.
न सन् नासन्न् अयं जातश् चेतसो जागतो भ्रमः । ओषधीसमवायानाम् इन्द्रजालम् इवोत्थितम्
This is neither existent nor non-existent; it is born from the waking mind's confusion, arising like an illusion from the conjunction of herbs.
दीर्घस् स्वप्नस् स्थितिं यातस् संसाराख्यो मनोवशात् । असम्यग्दर्शनात् स्थाणाव् इव पुम्प्रत्ययो मुधा
A long dream, having attained duration, is called 'worldly existence' by the power of the mind; through improper perception, belief in a fixed object is vain, like a man mistaking a stump.
अनात्मालोकनाच् चित्तं चित्तत्वेनानुशोचति । वेतालकल्पनाद् बाल इव सङ्कल्पिते भये
Because of not seeing the Self, the mind grieves as if it were itself the mind; like a child imagining fear from a phantom, it suffers from its own imagined terrors.
अनाख्यस्य स्वरूपस्य सर्वांशातिगतात्मनः । चेत्योन्मुखतया चित्त्वं चित्त्वाज् जीवत्वकल्पनम्
Because of its tendency toward objects, mind arises from the totality-transcending essence of the unnameable true nature; from mind comes the notion of living.
जीवत्वाद् अप्य् अहम्भावस् त्व् अहम्भावाच् च चित्तता । चित्तत्वाद् इन्द्रियादित्वं ततो देहादिविभ्रमः
From the notion of living arises the sense of 'I'; from the sense of 'I' comes mind; from mind arise the senses and so forth, and from that, the delusion of body and other things.
देहादिमोहतस् स्वर्गनरकौ मोक्षबन्धने । बीजाङ्कुरवद् आरम्भस् संरूढो देहकर्मणोः
From delusion about body and so forth, heaven and hell, liberation and bondage arise; like seed and sprout, the beginning and growth of actions related to the body become established.
द्वैतं यथा नास्ति चिदात्मतत्त्वयोस् तथैव भेदो ऽस्ति न जीवचित्तयोः । यथैव भेदो ऽस्ति न जीवचित्तयोस् तथैव भेदो ऽस्ति न देहकर्मणोः
Just as there is no duality between the essence of consciousness and the Self, so too there is no difference between the living being and the mind; and likewise, there is no difference between body and action.
कर्मैव देहो ननु देह एव चित्तं तद् एवाहम् इतीव जीवः । स जीव एवेश्वरचित् स आत्मा सर्वं शिवात् त्व् एकपदोत्थम् एतत्
Action itself is the body, and indeed the body is the mind; that alone is the sense of 'I', and thus the living being. This living being, shaped by the Lord, is the self; all of this arises from Shiva, from the one foundation.
एवम् एकं परं वस्तु रामानानात्वम् अप्य् अलम् । नानात्वम् इव संयातं दीपाद् दीपशतं यथा
Thus, O Rama, the supreme reality is one, though it appears as many; it seems to become manifold, just as a hundred lamps are lit from a single lamp.
यथाभूतम् असद्रूपम् आत्मानं यदि पश्यति । विचार्य चेतस् तद् अहम्भावहीनं न शोचति
If one sees the self as it truly is, devoid of reality, and examines it with the mind, then, free from the sense of 'I', one does not grieve.
चित्तमात्रं नरस् तस्मिन् शान्ते शान्तम् इदं जगत् । उपानद्रूढपादस्य ननु चर्मावृतैव भूः
For a person whose mind is tranquil, this world is tranquil as well; just as for one whose feet are wrapped, the earth itself seems covered with leather.
पत्त्रमात्राद् ऋते नान्यत् कदल्या विद्यते यथा । भ्रममात्राद् ऋते नान्यज् जगतां विद्यते तथा
Just as there is nothing in a banana plant except its leaves, so too, apart from illusion, nothing else exists in the worlds.
जायते बालताम् एति यौवनं वार्धकं तथा । मृतिं स्वर्गं च नरकं भ्रमाच् चेतो हि नृत्यति
The mind dances in delusion, giving rise to childhood, youth, old age, death, heaven, and hell.
विचित्रबुद्बुदोल्लासे स्वात्मनो ऽव्यतिरेकिणि । यथा सुरायास् सामर्थ्यं तथा चित्तस्य संसृतौ
In the play of diverse bubbles within the self, which is undivided, the mind's capacity in the cycle of existence is like the potency of wine.
यथा द्वित्वं शशाङ्कादौ पश्यत्य् अक्षि मलाबिलम् । चिच् चेतनकलाक्रान्ता तथैव परमात्मनि
Just as one sees double in the moon due to a defect in the eye, so too, when consciousness is touched by the power of awareness, it appears as duality in the supreme self.
यथा मदवशाद् भ्रान्तान् क्षीवः पश्यति पादपान् । तथा चेतनविक्षुब्धा संसारांश् चित् प्रपश्यति
Just as a drunken man, under the influence of wine, sees trees spinning, so too, when consciousness is disturbed, it perceives the world as manifold.
यथा लीलाभ्रमाद् बालः कुम्भकृच्चक्रवज् जगत् । भ्रान्तं पश्यति चित्त्वात् तु चिद् वै दृश्यं तथैव हि
As a child, due to playful confusion, sees the world spinning like a potter’s wheel, so too, because of consciousness, the world appears as an object of perception.
यदा चिच् चेतति द्वित्वं तदा द्वैतैक्यविभ्रमः । यदा न चेतति द्वित्वं तदा द्वैतैक्ययोः क्षयः
When consciousness perceives duality, then there is the illusion of difference and unity; when it does not perceive duality, then both difference and unity cease.