भारतो हि तयोश् शापस् स समर्थो बभूव ह । शरीरमात्राक्रमणे न मनोनिग्रहे प्रभो
Indeed, O Lord, the curse of Bharata upon them was effective only in regard to the body, not in the restraint of the mind.
ताव् अद्यावधितेनैव देहसंस्कारहेतुना । यत्र यत्रोपजायेते भवतस् तत्र दम्पती
From that time until now, due to the influence of bodily tendencies, wherever they are born, those two always become husband and wife.
अकृत्रिमप्रेमरसानुविद्धं स्नेहं तयोस् तं प्रसमीक्ष्य कान्तम् । वृक्षा अपि स्नेहरसानुविद्धाश् शृङ्गारचेष्टाकुलिता भवति
Observing the pure and natural affection infused with the essence of love between them, even the trees, touched by that nectar of affection, become stirred with gestures of romance.
तेनैतद् वच्मि भगवन् यथाजातं मनो मुने । अनिग्राह्यम् अभेद्यं च शापैर् अपि दुरासदैः
Therefore, O venerable sage, I say this as it has arisen in my mind: the mind is ungraspable, impenetrable, and not subdued even by powerful curses.
ऐन्दवानाम् अतस् सृष्टिक्रमाणां प्रविनाशनम् । युज्यते न न च ब्रह्मन् युक्तम् एतन् महात्मनः
The destruction of the lunar race or the order of creation is not appropriate, O Brahman; such a thing does not befit the great-souled one.
किं तद् अस्ति जगत्य् अस्मिन् विविधेषु जगत्सु वा । तवापि नाथ नाथस्य यद् दैन्याय महात्मनः
What is there in this world or among the various worlds that could bring misery to you, O Lord, or to the Lord of lords, who is great-souled?
मनो हि जगतां कर्तृ मनो हि पुरुषस् स्मृतः । मनःकृतं कृतं लोके न शरीरकृतं कृतम्
For the mind is the creator of worlds; the mind is said to be the person. What is done by the mind is truly done in the world, not what is done by the body.
यन् मनोनिश्चयकृतं तद् द्रव्यौषधिदण्डनैः । हन्तुं न शक्यते जन्तोः प्रतिबिम्बं मणेर् इव
That which is determined by the mind cannot be destroyed in a being by means of substances, medicines, or punishments, just as the reflection in a jewel cannot be removed.
तस्माद् एते ऽत्र तिष्ठन्तु भासुरैस् सर्गसम्भ्रमैः । त्वं सृष्ट्वेह प्रजास् तिष्ठ बुद्ध्याकाशे ऽप्य् अनन्तकः
Therefore, let these remain here, amidst the brilliant commotion of creation; you, having created beings here, remain in the space of intelligence, O endless one.
चित्ताकाशश् चिदाकाश आकाशश् च तृतीयकः । अनन्तास् त्रय एवैते चिदाकाशप्रकाशिताः
The space of mind, the space of consciousness, and the third, physical space—these three are indeed infinite, all revealed by the light of the space of consciousness.
एकं द्वौ वा बहून् वापि कुरु सर्गान् प्रजापते । स्वेच्छयात्मनि तिष्ठ त्वं किं गृहीतं तवैन्दवैः
O creator, make one, two, or many creations as you wish; abide in your own will—what is gained for you by the Indras?
अथैन्दवे जगज्जाले भानुनेत्थम् उदाहृते । मया सञ्चिन्त्य सुचिरम् इदम् उक्तं महामुने
Then, when the net of the world was thus spoken of by the radiant one, I reflected for a long time and said this, O great sage.
युक्तम् उक्तं त्वया भानो विततं हि किलाम्बरम् । मनश् च विततं चापि चिदाकाशश् च विस्तृतः
What you have said is fitting, O radiant one, for indeed the sky is vast, the mind is vast, and the space of consciousness is also expansive.
तद् यथाभिमतं सर्गं नित्यं कर्म करोम्य् अहम् । कल्पयामि बहून्य् आशु भूतजालानि भास्कर
Therefore, as desired, I perform the act of creation always; I quickly imagine many hosts of beings, O sun.
तत् त्वम् एवाशु भगवन् प्रथमो ऽत्र मनुर् भव । कुरु सर्गं यथाकामं मया समभिचोदितः
Therefore, you yourself, O blessed one, quickly become the first Manu here; create the world as you wish, prompted by me.
अथैतत् स महातेजा मम वाक्यं प्रभाकरः । अङ्गीकृत्य द्विधात्मानं चकार तपतां वरः
Then, that radiant one, Prabhākara, accepted my words and, being the foremost among those who burn, made himself twofold.
एकेन प्राक्तने तस्मिन् वपुषा सूर्यतां गतः । व्योमाध्वगतया सर्गे ततान दिवसावलीम्
With one form, he became the sun in his previous body, and, moving along the path of the sky, spread forth the succession of days in creation.
मन्मनुत्वं द्वितीयेन कृत्वा स्ववपुषा क्षणात् । ससर्ज सकलां सृष्टिं तताम् अभिमतां मम
With the second form, assuming my own nature in an instant, he produced the entire creation, extending it as I desired.
प्रतिभासम् उपायाति यद् यद् अस्य हि चेतसः । तत् तत् प्रकटताम् एति स्थैर्यं सफलताम् अपि
Whatever appears in his mind, that indeed comes forth clearly, and its stability and fruition also manifest.
सामान्यब्राह्मणा भूत्वा प्रतिभासवशात् किल । ऐन्दवा ब्रह्मतां याता मनसः पश्य शक्तताम्
Ordinary Brahmins, by the power of imagination, truly attained the state of Brahman like the lunar Brahmins; see the potency of the mind.
यथैवैन्दवजीवास् ते चित्तत्वाद् ब्रह्मतां गताः । वयं तथैव चिद्भावाच् चित्तत्वाद् ब्रह्मतां गताः
Just as those lunar beings attained Brahmanhood through the mind, so too have we, by the nature of consciousness and mind, attained Brahmanhood.
चित्तं हि प्रतिभासात्म यच् च तत्प्रतिभासनम् । तद् इदं भाति देहादिखाभं नातो ऽस्ति देहदृक्
The mind is of the nature of imagination, and whatever is its imagination, that appears as the form of body and so on; there is no perceiver of the body apart from this.
चित्त्वम् आत्मचमत्कारस् तच् चमत्कुरुते स्वतः । यद् यावत्सम्भवं स्वात्मन्य् एवान्तर् मरिचात्मवत्
Mind is the wonder of the Self, and it wonders at itself; whatever arises, arises within its own Self, just like a mirage.
तद् एतच् चित्तवद् भातम् आतिवाहिकनामकम् । तद् एवोदाहरन्त्य् एतद् देहनाम्ना घनं भ्रमि
This, which appears like the mind, is called the 'vehicle of the elements'; it is also referred to as the dense mass known as the body, moving about.
कथ्यते जीवनाम्नैतच् चेतः प्रतनुवासनम् । शान्तं देहचमत्कारं जीवं विद्धि क्रमात् परम्
This is spoken of as the mind, bearing the name 'jīva', residing in each subtle form; know that the wondrous body is pacified, and the jīva, step by step, is supreme.
नाहं न चान्यद् अस्तीह चित्त्वं चित्तम् इदं स्थितम् । वसिष्ठैन्दवसंविद्वद् असत् सत्ताम् इवागतम्
Here, neither I nor anything else exists; only this mind remains. The consciousness of Vasiṣṭha and Indra has come as existence from nonexistence.
यथैन्दवमनो ब्रह्मा तथैवायम् अहं स्थितः । मत्कृतं चाहम् एवेदं सङ्कल्पात्मैव भासते
Just as Indra's mind is Brahmā, so too am I established here; all this is made by me, and I alone appear as the essence of resolve.
कश्चिच् चित्तविलासो ऽयं ब्रह्माहम् इति संस्थितः । स्वभाव एव देहादि विद्धि शून्यतरात्मखात्
This is a certain play of the mind, established as 'I am Brahmā'; know that body and the rest are merely the nature of emptiness.
शुद्धा चित् परमात्मैकरूपिणीत्य् एव भावनात् । जीवीभूय मनो भूत्वा वेत्तीत्थं देहतां मुधा
By contemplating that pure consciousness is of the nature of the supreme Self alone, the mind becomes a jīva and, taking on the form of the body, perceives it vainly.
सर्वम् ऐन्दवसंसारवद् इदं भाति चिद्वपुः । सम्पन्नम् अप्रबोधात्म दीर्घस्वप्नस् स्वशक्तिजः
All this appears like the world of Indra, as the form of consciousness; accomplished through lack of awakening, it is a long dream arising from one's own power.