तथा च सम्भ्रमे स्वप्नमिथ्याज्ञानादिभास्वराः । गन्धर्वनगराकारा दृष्टा मनसि शक्तयः
In the same way, in confusion, dream, and false knowledge, radiant powers appear in the mind, taking the form of illusory cities of the Gandharvas.
स्थूलदृष्टिदृशं त्व् एताम् अवलम्ब्य महामुने । पुंसो मनश् शरीरं च कायौ द्वाव् इति कथ्यते
Relying on this gross perception, O great sage, it is said that a person has two bodies: the mind and the physical body.
मनोमनननिर्माणमात्रम् एतज् जगत्त्रयम् । न सन् नासद् इव स्फारम् उदितं नेतरन् मुने
This threefold world is merely a creation of the mind’s imagination; it arises as a vast appearance, neither truly existent nor nonexistent, O sage.
चित्तदेहाङ्गलतया भेदवासनयेद्धया । द्विचन्द्रत्वम् इवाज्ञानान् नानातेयं समुत्थिता
Because of the tendency to see distinctions as mind and body, and due to the force of that habit, this diversity arises from ignorance, just as the illusion of two moons appears.
भेदवासनया बह्व्या पदार्थनिचयं मनः । भिन्नं पश्यति सर्वत्र घटावटपटादिकम्
Because of the strong habit of perceiving difference, the mind sees everywhere a multitude of objects—pots, cloth, forests, and so on—as separate.
कृशो ऽतिदुःखी मूढो ऽहम् एताश् चान्याश् च भावनाः । भावयत् स्वविकल्पोत्था याति संसारतां मनः
Thoughts such as 'I am weak, extremely miserable, deluded,' and others arise; when the mind contemplates these self-created notions, it enters into worldly existence.
मननं कृत्रिमं रूपं ममैतन् न पताम्य् अहम् । इति तत्त्यागतश् शान्तं चेतो ब्रह्म सनातनम्
But when one realizes, 'This conceptualization is artificial, it is not truly mine, I do not fall because of it,' then the mind, freed from that, becomes peaceful and attains the eternal Brahman.
यथा प्रवितते ऽम्बोधौ तते ऽनेकतरङ्गिणि । सोम्यस्पन्दमयानेककल्लोलावलिशालिनि
Just as on the vast expanse of the ocean’s shore, with its countless waves, there are many beautiful, gentle ripples arising in succession,
वार्यात्मनि समे स्वच्छे शुद्धे स्वादुनि शीतले । अविनाशिनि विस्तीर्णे महामहिमनि स्फुटे
So too, in water—calm, clear, pure, sweet, cool, indestructible, expansive, and of great splendor—
त्र्यश्रस् तरङ्गस् स्वं रूपं भावयन् स स्वभावतः । त्र्यश्रो ऽस्मीति विकल्पेन करोति स्वेन कल्पनाम्
A wave with three edges, contemplating its own form, by its own nature, imagines itself as 'I am three-edged,' and thus creates its own conception.
भ्रश्यंश् चैव परिभ्रष्टरूपो ऽस्मीति तलातलम् । भावयन् भूतलं याति तादृग्भावनया तया
When it is broken and loses its shape, it thinks 'I am shattered,' and by such contemplation, it becomes as it imagines, descending to the earth.
उत्थितं च बलाद् ऊर्ध्वम् उत्थितो ऽस्मीति भावितः । तैस् तैर् विकल्पैस् तद्भावं विकल्पयति साभिधम्
When it rises forcefully upward, it thinks 'I am risen,' and through various notions, it conceives itself accordingly, with those very ideas.
ससूर्यप्रतिबिम्बस् तु प्रकाशो ऽस्मीति भावितः । सरजःपुञ्जपातस् तु मलिनो ऽस्मीति भावितः
With the reflection of the sun, it contemplates 'I am radiant,' and when struck by a mass of dust, it thinks 'I am impure.'
सरत्नरश्मिजालस् तु शोभते दीप्तया श्रिया । तुषारभरविद्धस् तु शीतलो ऽस्मीति विन्दति
When adorned with a network of jewel rays, it shines with brilliant splendor; when pierced by frost, it experiences 'I am cold.'
सतटाचलदावाग्निप्रतिबिम्बोज्ज्वलद्वपुः । बिभेति वत दग्धो ऽस्मीत्य् आत्तमीनश् च कम्पते
With the reflection of wildfire on the riverbank, its form blazes; it fears, thinking 'Alas, I am burned,' and trembles like a caught fish.
प्रतिबिम्बितवेलाद्रितटपक्षिवनद्रुमः । महान् आरम्भसंरम्भसंयुतो ऽस्मीति राजते
Reflected on the shore, among mountains, birds, and trees, it shines, thinking 'I am great, endowed with effort and energy.'
विमलोल्लसनोत्पन्नध्वस्तलोलशरीरकः । खण्डशः परियातो ऽस्मीत्य् आत्ताक्रन्द इवारवी
When its body is pure, shining, arisen, destroyed, and restless, it thinks 'I am scattered in pieces,' and cries out like a wounded woman.
न चोर्मयस् ते जलधेर् व्यतिरिक्ताः पयोरसात् । न चैकं रूपम् एतेषां किञ्चित् सन्न् अप्य् असन्मयम्
The waves are not different from the ocean; they are of the same essence as water, and there is not a single form among them that truly exists apart from it.
न च ते न्यूनदैर्घ्याद्या गुणास् तेषु च तेषु ते । नोर्मयस् संस्थिता अब्धौ न च तत्र न संस्थिताः
Nor do those qualities such as shortness or length truly belong to them; the waves do not exist as separate entities in the ocean, nor are they entirely absent there.
केवलं स्वस्वभावस्थसङ्कल्पविकलीकृताः । नष्टानष्टाः पुनर् जाता जाताजाताः पुनः क्षताः
They are merely shaped and dissolved by their own inherent nature and the play of thought—destroyed and not destroyed, arising again, born and unborn, once more broken.
परस्परपरामर्शान् नानाताम् उपयान्त्य् अलम् । एकरूपाम्बुसामान्यमया एव निरामयाः
Through mutual interaction, they appear as many, yet in truth, they are of one form, composed of the same water, free from any disease or imperfection.
तथैवास्मिन् प्रवितते सिते शुद्धे निरामये । ब्रह्ममात्रैकवपुषि ब्रह्मणि स्फाररूपिणि
In the same way, in this vast, pure, stainless expanse—this single form of Brahman, which is pure consciousness and boundless—
सर्वशक्ताव् अनाद्यन्ते पृथग्वद् अपृथक्कृताः । संस्थिताश् शक्तयश् चित्रा विचित्राचारचञ्चलाः
All the various powers, though appearing as distinct, are not truly separate; they abide in that all-powerful, beginningless and endless reality, moving in diverse and wondrous ways.
नानाशक्ति हि नानात्वम् एति स्ववपुषि स्थितम् । बृंहितं ब्रह्मणि ब्रह्म पयसीवोर्मिमण्डलम्
Indeed, the diversity of powers is merely the appearance of diversity within its own being; Brahman, expanded within Brahman, is like the circle of waves in water.
नानारूपकरूपत्वाद् वैरूप्यशतकारिणी । नियतिर् नियताकारा पदार्थम् अधितिष्ठति
Because of the appearance of many forms, which create countless differences, fixed destiny, with its own definite shape, presides over all objects.
जडा जाड्यम् उपादत्ते चित्त्वम् आयाति चिन्मयी । वासनारूपिणी शक्तिस् स्वस्वरूपस्थितात्मनः
Inertness assumes inertness; consciousness arises as pure awareness; the power in the form of latent impressions abides in its own true nature.
ब्रह्मैवानघ तेनेदं स्फाराकारं विजृम्भते । नानारूपैः परिस्पन्दैः परिपूर्ण इवार्णवः
O sinless one, it is indeed Brahman by which this vast manifestation unfolds, appearing full through its various forms and movements, like the ocean with its waves.
नानातां स्वयम् आदत्ते नानाकारविहारतः । आत्मैवात्मन्य् आत्मनैव समुद्राम्भ इवाम्भसि
It does not assume diversity by itself, nor does it sport in various forms; the Self alone exists in the Self, by the Self, just as water remains in the ocean.
व्यतिरिक्ता न पयसो विचित्रा वीचयो यथा । व्यतिरिक्ता न सर्वेशात् समग्राः कलनास् तथा
Just as the diverse waves are not separate from water, so too all these manifestations are not separate from the Lord of all.
स्तम्भपुष्पलतापत्त्रफलकोरकयुक्तयः । यथैकस्मिं स्थिता बीजे तथा ब्रह्मणि शक्तयः
Just as stalk, flower, creeper, leaf, fruit, and bud exist within a single seed, so too all powers reside in Brahman.