प्रातस् तत्र सभास्थाने माम् अपृच्छद् असौ नृपः । कथम् एष मुने स्वप्नः प्रत्यक्ष इति विस्मितः
The next morning, in the assembly hall, that king questioned me, astonished: 'O sage, how has this dream appeared as if it were real?'
यथावस्तु मया तस्य तत्तद्युक्त्या स तादृशः । संशयो हृदयान् नुन्नो वातेनेवाम्बुदोदयः
I explained to him, according to the true nature of things and with proper reasoning; and his doubt was dispelled from his heart, like a cloud driven away by the wind.
इतीयं राघवाविद्या महती भ्रमदायिनी । असत् सत्तां नयत्य् आशु सच् चासत्तां नयत्य् अलम्
Thus, O Raghava, this great ignorance causes delusion; it quickly makes the unreal seem real, and the real seem unreal.
कथम् एवं वद ब्रह्मन् स्वप्नस् सत्यत्वम् आगतः । भ्रमभार इवैषो ऽर्थो न मे लगति चेतसि
'How is it, O Brahman, that a dream has attained reality? This matter, like a heavy burden of confusion, does not settle in my mind.'
सर्वम् एतद् अविद्यायां सम्भवत्य् एव राघव । घटेषु पटता दृष्टा स्वप्नसम्भ्रमणादिवत्
All this, O Raghava, indeed arises in ignorance—like seeing cloth in pots, or the confusion of dreams and the like.
दूरं निकटवद् भाति मकुरे ऽन्तर् इवाचलः । चिरं शीघ्रत्वम् आयाति यूनस् सेष्टेव यामिनी
That which is far appears near, like a mountain inside a mirror; what is long seems brief, as a night does to a youth in love.
असम्भवं सम्भवति स्वप्ने स्वमरणं यथा । असच् च सद् इवोदेति स्वप्नेष्व् इव नभोगतिः
The impossible becomes possible in dreams, as one's own death; and the unreal appears as real, like flying in the sky in dreams.
सुस्थिरं सुष्ठु चलति भ्रमे भूमिविवर्तवत् । अबलो बलम् आयाति मदविक्षुब्धचित्तवत्
That which is steady moves very well in delusion, like the apparent turning of the earth; the weak gains strength, like a mind agitated by intoxication.
वासनावलितं चेतो यद् यथा भावयत्य् अलम् । तत् तथानुभवत्य् आशु न सद् अस्ति न चाप्य् असत्
Whatever the mind, colored by impressions, intensely imagines, that it quickly experiences; it is neither truly real nor unreal.
यदैवाभ्युदिताविद्या त्व् अहन्तादिमयी मुधा । तदैवानादिमध्यान्ता भ्रमस्यानन्ततोदिता
When ignorance, consisting of ego and the like, arises foolishly, then, at that very moment, the beginningless, endless, and middleless delusion appears as infinite.
प्रतिभासवशाद् एव सर्वं विपरिवर्तते । क्षणः कल्पत्वम् आयाति कल्पश् च भवति क्षणः
By the force of appearance alone, everything is transformed; a moment becomes an aeon, and an aeon becomes a moment.
विपर्यस्तमतिर् जन्तुः काम् अवस्थां न वापतेत् । बिभर्ति सिंहताम् एणो वासनावशतस् स्वयम्
A creature whose mind is inverted may fall into any state; by the force of impressions, a deer itself assumes the nature of a lion.
विषभ्रममदाविद्यामोहाहन्तादयस् समाः । सर्वे चित्तविपर्यासात् फलसम्पत्तिहेतवः
Poison, delusion, intoxication, ignorance, confusion, ego, and the rest are all alike; all arise from the distortion of the mind and are causes of the fruition of results.
काकतलीयवच् चेतोवासनावशतस् स्वतः । संविशन्ति महारम्भा व्यवहाराः परस्परम्
Just as in the story of the crow and the palm fruit, so, by the force of mental impressions, great undertakings and interactions arise among themselves.
वृत्तं प्राक् पक्कणे राज्ञः कस्यचिल् लवणस्य यत् । प्रतिभातं तद् एतस्य सद् वासद् वा मनोगतम्
Whatever was experienced before, like the salt of some king in a previous birth, that appears to this one, whether good or bad, as conceived in the mind.
विस्मरत्य् अपि विस्तीर्णां क्रियां चेतःकृतां यथा । तथा कृताम् अप्य् अकृताम् इति स्मरति निश्चितम्
Just as the mind forgets even extensive actions it has performed, so too, it certainly remembers actions not done as though they were done.
तथाप्य् अभुक्तवान् अस्मि भुक्तवान् इति वेत्ति हि । स्वप्ने देशान्तरगमश् चाकृतो ऽप्य् अवबुध्यते
Thus, one thinks, 'I have not eaten' or 'I have eaten,' and even experiences travel to distant lands in a dream, though it has not actually occurred.
विन्ध्यपुक्कसक्तग्रामव्यवहारो ऽयम् ईदृशः । प्रतिभासागतस् तस्य स्वप्ने पूर्वकथा यथा
This interaction with the village of Vindhya and Pukkasa is of such a kind—arising in appearance for him in a dream, just like stories from the past.
अथ वा लवणेनाशु दृष्टो यस् स्वप्नविभ्रमः । स एव संविदं प्राप्तो विन्ध्यपुक्कसचेतसः
Or, the illusion seen in a dream by Lavana quickly has now entered the awareness of Vindhya and Pukkasa.
विन्ध्यपुक्कससंविद् वारूढा पार्थिवचेतसि । यथा बहूनां सदृशं वचनं नाम चाननम्
The awareness of Vindhya and Pukkasa has arisen in the mind of the prince, just as the speech and face of many people can appear similar.
तथा स्वप्नो ऽपि भवति कालो देशः क्रियापि च । व्यवहारगतेस् त्व् अस्यास् सत्तास्ति प्रतिभासतः
In the same way, even a dream has its own time, place, and action; and in the context of such dealings, its existence is apparent through its manifestation.
सत्ता सर्वपदार्थानां नान्या संवेदनाद् ऋते । संवेदने ऽन्तर् आभाति विचित्रा सर्गसन्ततिः
The existence of all objects is nothing other than awareness; within awareness alone, the diverse succession of creation appears.
भूतभव्यभविष्यत्स्था तरुबीजे तरुर् यथा । तस्यास् सत्त्वम् असत्त्वं च न सन् नासद् इति स्थितम्
Just as a tree exists in its seed in past, present, and future forms, so too, its existence and non-existence are established as neither being nor non-being.
सत् सद् एव हि संवित्तेर् असंवित्तेर् न सन्मयम् । नाविद्या विद्यते किञ्चित् तैलादि सिकतास्व् इव
For only existence is present in awareness; in non-awareness, there is nothing composed of being. There is no ignorance at all, just as there is no oil in sand.
हेम्नः किं कटुकत्वं तद् अन्यत् स्याद् धेमतां विना । अविद्ययात्मनो ऽच्छस्य सम्बन्धो नोपपद्यते
How could gold be bitter? That would be something other than goldness. The pure self, by its very nature, cannot be connected with ignorance.
सम्बन्धस् सदृशानां यस् स स्फुटस् सो ऽनुभूतिदः । जतुकाष्ठादिसम्बन्धो यस् स नो समयोर् अतः
Connection among similar things is clear and gives rise to experience; but the connection of things like resin and wood is not so, and thus not between the two (self and ignorance).
नान्योऽन्यानुभवात्मासौ तद् एकास्पदमात्रकम् । परमार्थमयं सर्वं यदा तेनोपलादयः
There is no other self that experiences another; it is only a single underlying reality. All is of the nature of the highest truth, and thus all distinctions arise from that alone.
चिता समभिचेत्यन्ते सम्बन्धवशतस् समात् । यदा चिन्मात्रसन्मात्रमयास् सर्वे जगद्गताः
Awareness, by the force of connection, perceives itself as manifold; when all things in the world are composed only of pure consciousness and pure being.
भावास् तदा विभान्त्य् एते मिथस् स्वानुभवस्थितौ । न सम्भवति सम्बन्धो विषमाणां निरन्तरः
Then these entities appear, each established in its own experience; but there is no continuous connection among dissimilar things.
न परस्परसम्बन्धाद् विनानुभवनं मिथः । सदृशे सदृशं वस्तु क्षणाद् गत्वैकताम् अलम्
Without mutual connection, there is no experience of one another; similar things, upon meeting, instantly become one.