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.
द्विचन्द्रविभ्रमाकारं तन्मात्राकारविभ्रमम् । ऐन्दवाब्जजवद् रूढं चितश् चित्त्वं मनो भवेत्
Like the illusion of seeing two moons, and the confusion of forms of the elements, the mind becomes established as consciousness, as in the case of Indra's lotus-born.
न सन् नासद् अहंरूपं सत्त्वासत्त्वे तथैव च । उपलम्भेन सद्रूपम् असत्यं तद्विरोधतः
I am neither existence nor non-existence, neither being nor non-being; by perception, a form appears, but it is unreal due to its contradiction.
जडाजडं मनो विद्धि सङ्कल्पात्म बृहद्वपुः । अजडं ब्रह्मरूपत्वाज् जडं दृश्यात्मतागमात्
Know the mind as both inert and non-inert, vast in form and made of thought; it is non-inert because of its nature as Brahman, and inert because it arises as the object of perception.
दृश्यानुभवसत्यात्म तदभावे विलायि तत् । कटकत्वं यथा हेम्नि तथा ब्रह्मणि संस्थितम्
The reality of experience is based on what is perceived; in its absence, it dissolves, just as the quality of a bracelet resides in gold, so too all rests in Brahman.
सर्वत्वाद् ब्रह्मणस् सर्वं जडं चिन्मयम् एव वा । अस्मदादिशिलान्तात्म न जडं न च चेतनम्
Because Brahman is all, everything is either inert or consciousness itself; from myself to a stone, there is neither pure inertness nor pure consciousness.
दार्वादीनाम् अचित्त्वेन नोपलम्भस्य सम्भवः । उपलम्भो हि सदृशसम्बन्धाद् एव जायते
Because wood and the like lack consciousness, perception of them cannot arise; for perception is born only from a relationship with something similar.
उपलब्धेर् जडं विद्धि चेतनं सर्वम् एव हि । उपलम्भो हि सम्बन्धात् सम्बन्धो हि समात्मनोः
Understand that all perception is of what is inert or conscious; perception arises from relation, and relation is only between things of the same essence.
जडचेतनशान्तादिशब्दार्थश्रीर् न विद्यते । अनिर्देश्ये पदे पत्त्रलतादीव महामरौ
The true meaning of words like inert, conscious, or peaceful does not exist in that which cannot be described, just as leaves and vines do not exist in a great desert.
चितौ यच् चेत्यकलनं तन् मनस्त्वम् उदाहृतम् । चिद्भागो ऽत्राजडो भागो जाड्यम् अत्र तु चेत्यता
Whatever conceptualization arises in consciousness is called 'mind'; the conscious aspect here is non-inert, while the inert aspect is its objectification.
चिद्भागो ऽत्रावबोधांशो जडं चेत्यं हि दृश्यता । इति जीवो जगद्भ्रान्तिं पश्यन् गच्छति लोलताम्
Here, the portion of consciousness is the element of awareness, while the inert is the object perceived; thus, the individual soul, seeing the illusion of the world, becomes restless.