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.
प्रवृत्तिभाजो ये जीवास् ते तन्मात्रपदं गताः । तन्मात्रैकतया सर्गान् मिथः पश्यन्ति कल्पितान्
Those living beings who are engaged in activity have reached the state of subtle elements; by the unity of those subtle elements, they mutually perceive the imagined creations.
तन्मात्रैक्यप्रणालेन चित्रास् सर्गजलाशयाः । परस्परं सम्मिलन्ति घनतां यान्ति चाभितः
By the channel of the unity of the subtle elements, the diverse reservoirs of creation intermingle with one another and become dense together.
केचित् पृथक् स्थितिम् इताः पृथग् एव लयं गताः । केचिन् मिथस् सम्मिलिता जगत्षण्डास् स्थिताः कृताः
Some have remained in separate states and have dissolved separately; some have come together with each other and have formed the cosmic eggs.
जगत्षण्डसहस्राणि यत्रासङ्ख्यान्य् अणाव् अणौ । अपरस्परलग्नानि काननं ब्रह्म नाम तत्
Where countless thousands of cosmic eggs exist, each within each, not attached to one another—that is called the forest of Brahman.
मिथस् स मेलनं नैति घनतां समुपागतः । यद् यद् यत्र यथा रूढं तत् तत् पश्यति नेतरत्
That which does not unite with another, having attained density, perceives only what is established there, not anything else.
वर्तमानमनोराज्यवशाज् जीवपरम्पराः । परस्परं सम्मिलितास् सर्गाणां रूढिभावनाः
By the force of present mental imaginings, the successions of living beings merge with one another, forming the established patterns of creations.
देहसत्ता भृशं रूढा देहाभावस् तु विस्मृतः । देहत्वपरिरूढत्वाच् चिद्व्योम्ना विस्मृतात्मना
The existence of the body is firmly established, while the absence of the body is forgotten, because of deep-rooted identification with the body and forgetfulness of one's true self in the space of consciousness.
यथा शुद्धप्राणमरुत् परप्राणाभिवेधनात् । वेत्ति वेध्यमनोराज्यं तथा सर्गान् नराश्रयी
Just as the pure vital air, when struck by another's breath, knows the kingdom of the one struck, so too do the worlds, resting in humans, become known.
सर्वेषां जीवराशीनाम् आत्मावस्थात्रयं श्रितः । जाग्रत्स्वप्नसुषुप्ताख्यम् अत्र देहो न कारणम्
For all living beings, the three states of self—waking, dream, and deep sleep—are attained; here, the body is not the cause.
एवम् आत्मनि जीवत्वम् अन्यावस्थात्रयात्मनि । तापाम्भसीव वीचित्वम् अस्मिन् कचति देहता
Thus, the sense of living in the self, arising from the three states of consciousness, fluctuates here as the condition of embodiment, like the movement of waves in heated water.
चित्कलापदम् आसाद्य सुषुप्तान्तपदे स्थितम् । बुद्धो निवर्तते जीवो मूढस् सर्गे प्रवर्तते
Having reached the abode of the spark of consciousness and remaining at the threshold of deep sleep, the awakened soul withdraws, while the deluded soul engages in creation.
स्वभावशुद्धिर् हि यदा तदा मैत्री प्रवर्तते । द्वयोर् एकत्वरूपैव स्वसौहार्दनिदर्शना
When purity of nature arises, then friendship manifests; it appears as the unity of two, revealed by the sign of mutual goodwill.
अज्ञस् सुषुप्तात् सम्बुद्धो जीवः कश्चित् स्वसर्गभाक् । सर्वगत्वाच् चितः कश्चित् परसर्गेण नीयते
Some ignorant souls, awakened from deep sleep, become creators of their own worlds; while, due to the all-pervasiveness of consciousness, others are led by the creation of others.
सर्गे सर्गे पृथग्रूपं सन्ति सर्गान्तराण्य् अपि । तेष्व् अप्य् अन्तस्स्थसर्गौघाः कदलीदलपीठवत्
In each creation, distinct forms exist, and there are also intermediate creations; within them, inner streams of creation reside, like layers within the stem of a plantain.
सर्गे सर्गान्तरापूरपत्त्रपीवरवृत्तिमान् । स्वभावशीतलो ब्रह्मकदलीदलमण्डपः
In creation, the fullness of inner creations is like the abundant, rounded leaves of a plantain; the pavilion of Brahman, cool by nature, is like the plantain leaf.
कदल्याम् अन्यता नास्ति यथा पत्त्रशतेष्व् अपि । ब्रह्मतत्त्वे ऽन्यता नास्ति तथा सर्गशतेष्व् अपि
Just as there is no difference in the plantain, even among hundreds of leaves, so too, in the essence of Brahman, there is no difference among hundreds of creations.
बीजात् फलं रसाद् भूत्वा यथा बीजं पुनर् भवेत् । तथा ब्रह्म मनो भूत्वा बोधाद् ब्रह्म पुनर् भवेत्
Just as fruit arises from seed and, through its essence, becomes seed again, so too, Brahman becomes mind and, through awakening, returns again to Brahman.
रसकारणकं बीजं फलभावेन जृम्भते । ब्रह्मकारणको जीवो जगद्रूपेण जृम्भते
The seed, which is the cause of the fruit, expands into the form of the fruit; the individual soul, whose cause is Brahman, expands into the form of the world.
रसस्य कारणं किं स्याद् इति वक्तुं न युज्यते । स्वभावो निर्विशेषत्वात् परं वक्तुं न युज्यते
It is not proper to ask what is the cause of the essence, for its nature is undifferentiated; it is not fitting to speak of anything beyond that.
न चासत्ता सर्वमये वक्तुं क्वचन शक्यते । नाकारणे कारणादि परे वास्त्य् आदिकारणे
Nor can non-existence ever be asserted in that which is all; in that which is without cause, there is no cause or anything prior, nor is there a first cause beyond.