मनो निर्मलसत्त्वात्म यद् भावयति यादृशम् । तत् तथाशु भवत्य् एव यथावर्तो ऽर्णवे ऽम्भसः
Whatever the mind, whose essence is pure sattva, contemplates, that indeed quickly comes to be, just as a whirlpool forms in the ocean's waters.
यथा भृगुसुतस्यैष विभ्रमः प्रोदितस् स्वयम् । प्रत्येकम् अप्य् एवम् एव दृष्टान्तो ऽत्र भृगोस् सुतः
Just as this confusion arose spontaneously in the son of Bhrigu, so too, for each individual, the same illustration applies regarding Bhrigu's son.
बीजस्याङ्कुरपत्त्रादि स्वं चमत्कुरुते यथा । सर्वेषां भूतसङ्घानां भ्रमषण्डस् तथैव हि
Just as a seed produces its own sprout, leaves, and so on, in the same way, the cluster of delusions arises for all groups of beings.
यद् इदं दृश्यते विश्वम् एवम् एवाखिलं हि तत् । प्रत्येकम् उदितं मिथ्या मिथ्यैवास्तम् उपैति च
Whatever is seen as this universe, so indeed is all of it; each manifestation arises falsely and likewise passes away falsely.
नास्तम् एति न चोदेति जगत् किञ्चन कस्यचित् । भ्रान्तिमात्रम् इदं माया मुधैव परिजृम्भते
The world does not set nor does it arise for anyone; this is merely a delusion, a display of maya, expanding in vain.
यथास्मत्प्रतिभासस्थस् सो ऽयं संसारषण्डकः । तथा तेषां सहस्राणि मिथो ऽदृष्टानि सन्ति हि
Just as this world-egg appears in our own perception, so too, thousands of such unseen worlds exist for others.
स्वप्नसङ्कल्पनगरव्यवहाराः परस्परम् । पृथग् यथा न दृश्यन्ते तथैते संसृतिभ्रमाः
Just as the activities of dream-cities and imagined cities are not seen by each other, so too are these cycles of worldly delusion separate.
एवं नगरवृन्दानि नभस्सङ्कल्परूपिणाम् । सन्ति तानि न दृश्यन्ते मिथो ज्ञानदृशं विना
In this way, there are indeed cities in the sky, formed by imagination; they exist, yet are not seen except by the eye of knowledge.
पिशाचयक्षरक्षांसि सन्त्य् एवंरूपकाणि हि । सङ्कल्पमात्रदेहानि सुखदुःखमयानि च
Likewise, spirits, yakṣas, and demons are of such a kind—bodies made only of thought, composed of pleasure and pain.
एवम् एव वयं चेमे सम्पन्ना रघुनन्दन । स्वसङ्कल्पात्मकाकारा मिथ्यासत्यत्वभाविताः
In the same way, O delight of the Raghu lineage, we and these beings are all formed from our own imagination, possessing the nature of both falsehood and reality.
एवंरूपैव हि परे वर्तते सर्गसंसृतिः । न वास्तवी वस्तुतस् तु संस्थितेयम् अवस्तुनि
Just so, the cycle of creation exists in this manner; it is not truly real, for in reality, it abides in the unreal.
प्रत्येकम् उदितं विश्वम् एवम् एव मुधैव हि । नवगुल्मकरूपेण वासन्तिकरसो यथा
Thus, the world arises for each individual, merely as an illusion, just as the sap of spring appears in the form of new shoots.
प्रथमो ऽयं स्वसङ्कल्पस् सुप्रथाम् आगतस् तथा । यथातिपारमार्थ्येन दृढेनेत्थं विभाव्यते
This first imagination of one's own self becomes well-established, just as, through intense conviction, something is firmly conceived as supremely real.
प्रत्येकम् उदितं चित्तं स्वस्वभावोदरस्थितम् । इदम् इत्थंसमारम्भं जगत् पश्यद् विनश्यति
The mind, arising individually, remains within its own nature; seeing the world as this or that, it perishes.
प्रतिभासवशाद् अस्ति नास्ति वस्त्ववलोकनात् । दीर्घस् स्वप्नो जगज्जालम् आलानं चित्तदन्तिनः
By the force of appearance, things seem to exist or not, depending on perception; the web of the world is a long dream, tethered to the elephant of the mind.
चित्तसत्तैव हि जगज् जगत्सत्तैव चित्तकम् । एकाभावे द्वयोर् नाशस् तच् च सत्यविचारणात्
Indeed, consciousness is the very existence of the world, and the existence of the world is shaped by consciousness; if either one is absent, both cease to be—this is established by true inquiry.
शुद्धस्य प्रतिभासो हि सत्यो भवति चेतसः । निष्कलङ्के हि लगति पटे कुङ्कुमरञ्जना
For the reflection that appears in pure consciousness is real; just as saffron dye adheres only to an unstained cloth.
अन्येनानाहृतस्यान्यो गुणो ऽवश्यं विवर्धते । अनाक्रान्तस्य सङ्कल्पैः प्रतिभोदेति चेतसः
When something is not brought by another, a different quality will certainly arise; when consciousness is not seized by thoughts, its own awareness emerges.
सुवर्णो न स्थितिं याति मलवत्य् अंशुके यथा । एका दृष्टिस् स्थितिं याति न म्लाने चित्तके तथा
Just as gold does not settle on a soiled garment, so too a single-pointed vision does not remain in a tainted mind.
प्रमार्जनाद् इव मणेस् ताम्रस्येव च युक्तितः । चिरम् एकदृढाभ्यासाच् छुद्धिर् भवति चेतसः
As by polishing a gem or by proper means with copper, so too, through long and steady practice, the mind becomes purified.
प्रतिभासात्मनि जगत्य् एते कालक्रियाक्रमाः । सोदयास्तमया जाताः कथं शुक्रस्य चेतसः
In the world, which is of the nature of appearance, these sequences of time and action arise with their rising and setting—how can they exist in the pure mind?
यादृग् जगद् इदं दृष्टं शुक्रेण पितृमातृतः । तादृक् तस्य स्थितं चित्ते मयूराण्डे मयूरवत्
Just as this world is seen by the pure mind, inherited from father and mother, so it abides in that mind, like a peacock's egg in the peacock.
स्वभावकोशात् स्वदितं तद् अनेन क्रमोदितम् । बीजेनाङ्कुरपत्त्रादिलतापुष्पफलं यथा
From the storehouse of its own nature, this is tasted and then gradually arises—just as from a seed come the sprout, leaves, creeper, flower, and fruit.
जीवो यद्वासनासारस् तद् एवान्तः प्रपश्यति । स्वप्न एवात्र दृष्टान्तो दीर्घस्वप्नस् त्व् इदं जगत्
The living being perceives within only that which is the essence of its own tendencies; here, the analogy is a dream, and this world is but a long dream.
प्रत्येकम् उदितो राम ननु संसारषण्डकः । रात्रौ सैन्यनरस्वप्नजालवत् स्वात्मनि स्फुटः
O Rama, each individual, indeed, distinctly experiences the forest of worldly existence within himself, just as, at night, one clearly sees a network of dreams of armies and men within oneself.
एष संसृतिषण्डौघो मिथस् सम्मिलति स्वयम् । नो वापि यदि तन् मे त्वं यथावद् वक्तुम् अर्हसि
This multitude of worldly existences comes together mutually by itself—or perhaps not; if not, you should explain this to me properly.
मलिनं हि मनो ऽवीर्यं न मिथश् श्लेषम् अर्हति । अयो ऽयसीवासन्तप्ते शुद्धे तप्ते तु लीयते
A mind that is impure and weak is not fit for mutual union, just as unheated iron does not merge with iron, but pure and heated iron does.
चित्ततत्त्वानि शुद्धानि सम्मिलन्ति परस्परम् । एकरूपाणि तोयानि यान्त्य् ऐक्यं नाबिलानि हि
Pure essences of mind unite with each other; just as waters of the same kind merge together, but not those separated by barriers.
शुद्धिर् हि चित्तस्य विवासनत्वम् अभूतसंवेदनरूपम् एकम् । तस्यास् सुषुप्तात्मपदात् प्रबुध्य तन्मात्रयुक्त्या परसङ्गम् एति
Indeed, the purity of mind is the absence of tendencies, a single state of non-experience; from that state of deep sleep, upon awakening, by the operation of subtle causes, association with others arises.
प्रवृत्तिर् वा निवृत्तिर् वा तन्मात्रापत्तिपूर्वकम् । सर्वस्य जीवजातस्य सुषुप्तत्वाद् अनन्तरम्
Both activity and withdrawal are preceded by the attainment of subtle elements, for all living beings, immediately after the state of deep sleep.