दृष्ट्वात्मानम् असत् त्यक्त्वा सत्याम् आसाद्य संविदम् । कालेन पदम् आगत्य जायन्ते नेह ते पुनः
Having seen the Self and abandoned the unreal, and having attained true awareness, in time they reach the ultimate state and are not born here again.
भुक्त्वा जन्मसहस्राणि ज्ञानेन तपसाथ वा । परमेष्ठिपदं प्राप्य केचिद् यान्ति परं पदम्
After experiencing thousands of births, through knowledge or through austerity, some attain the supreme state of the Creator and reach the highest goal.
केचिच् छक्रत्वम् अप्य् उच्चैः प्राप्य तुच्छतया धियः । पुनस् तिर्यक्त्वम् आयान्ति तिर्यक्त्वान् नरताम् अपि
Some, even after attaining the highest position of Indra, due to a sense of insignificance, return again to animal birth, and from animal birth to human birth as well.
केचिन् महाधियस् सन्त उत्पद्य ब्रह्मणः पदात् । तदैव जन्मनैकेन तत्रैव प्रविशन्त्य् अलम्
Some, being of great intelligence, are born from the state of Brahma, and in that very single birth, they merge there completely.
ब्रह्माण्डेष्व् इतरेष्व् अन्ये तेनैते जीवराशयः । प्रयान्ति पद्मोद्भवताम् अन्ये च हरताम् अपि
Others, in different cosmic eggs, become those born from the lotus or attain the state of Hari; thus, these living beings proceed accordingly.
अन्ये प्रयान्ति तिर्यक्त्वम् अन्ये च सुरताम् अपि । अन्ये ऽपि नागतां राम यथैवेह तथैव हि
Some go to the state of animals, others to the condition of celestial beings; yet others do not attain any state at all, O Rama, just as it is here, so it is there.
यथेदं हि जगत् स्फारं तथान्यानि जगन्ति हि । विद्यन्ते समतीतानि भविष्यन्ति च भूरिशः
Just as this world is vast, so too are there countless other worlds; many have passed away, and many more will come into being.
अन्येनान्येन चित्रेण क्रमेणान्येन हेतुना । विचित्रास् सृष्टयस् तेषाम् आपतन्ति पतन्ति च
Through various causes and in diverse ways, different and wondrous creations arise and dissolve for them in succession.
काश्चिद् गन्धर्वतां यान्ति काश्चिद् गच्छन्ति यक्षताम् । काश्चित् प्रयान्ति सुरतां काश्चिद् आयान्ति दैत्यताम्
Some attain the state of gandharvas, some become yakshas, some go to the condition of celestial women, and some enter the state of demons.
येनैव व्यवहारेण ब्रह्माण्डे ऽस्मिञ् जनास् स्थिताः । तेनैवान्येषु तिष्ठन्ति सन्निवेशाविलक्षणाः
By the very mode of conduct by which people exist in this universe, so too do they exist in others, though the arrangements may differ.
स्वस्वभाववशावेशाद् अन्योऽन्यपरिघट्टनैः । सृष्टयः परिवर्तन्ते तरङ्गिण्या इवोर्मयः
By the force of their own nature and through mutual interactions, creations revolve like waves on a river.
आविर्भावतिरोभावैर् उन्मज्जननिमज्जनैः । सृष्टयः परिवर्तन्ते तरङ्गिण्या इवोर्मयः
Through appearances and disappearances, through rising and subsiding, creations revolve like waves on a river.
निर्यान्त्य् अविरतं तस्मात् परस्माज् जीवराशयः । अनिर्देश्यात् स्वसंवेद्यात् तत्रैवाशु स्फुरन्ति च
From that ineffable, self-experienced source, streams of living beings constantly emerge and quickly shine forth there itself.
दीपाद् इवालोकदृशस् सूर्याद् इव मरीचयः । कणास् तप्तायस इव स्फुलिङ्गा इव पावकात्
Just as sight arises from a lamp, rays from the sun, particles from heated iron, and sparks from fire—
कालाद् इवर्तवश् चित्रा आमोदाः कुसुमाद् इव । शीकरा इव पाताम्बुपूराद् अब्धेर् इवोर्मयः
Just as seasons arise from time, fragrances from flowers, droplets from falling water, and waves from the ocean—
उत्पत्योत्पत्य कालेन त्यक्त्वा देहपरम्पराः । स्वक एव पदे यान्ति विलयं जीवराशयः
Again and again, over time, the streams of living beings abandon their succession of bodies and return to their own state, dissolving.
अविरलम् इयम् आतता स्थितोच्चैर् भवति विनश्यति वर्धते मुधैव । त्रिभुवनरचनाविमोहमाया परमपदे लहरीव वारिराशौ
This creation, spread out without interruption, stands tall, perishes, grows, and does so in vain—like a wave in the ocean, it is the illusion of bewilderment in the construction of the three worlds, within the supreme state.
क्रमेणानेन येनाप्ता जीवेन स्थितिर् आत्मनः । स कथं भगवन् देहं समादत्ते ऽस्थिपञ्जरम्
By this process, O Lord, by which the living being attains stability in the Self, how does it take up the body, the cage of bones?
पूर्वम् एव मया प्रोक्तं राम किं नावबुध्यसे । पूर्वापरविचारार्हा शेमुषी क्व गता तव
I have already explained this before, O Rama—do you not understand? Where has your discernment, fit for examining past and future, gone?
यद् इदं हि शरीरादि जगत् स्थावरजङ्गमम् । आभासमात्रम् एवैतद् असत् स्वप्न इवोत्थितम्
This body and all the world, both stationary and moving, are merely appearances; they are unreal, like something arising in a dream.
दीर्घस्वप्नो ह्य् अयं राम मिथ्यैवानघ दृश्यते । द्विचन्द्रविभ्रमाकारो भ्रमार्तभ्रान्तशैलवत्
This, O Rama, is a long dream, seen falsely, O blameless one—like the illusion of seeing two moons, or a mountain appearing distorted to one afflicted by confusion.
प्रशान्ताज्ञाननिद्रस् सन् नूनं गलितभावनः । प्रबुद्धचेतास् संसारस्वप्नं पश्यन् न पश्यति
When the sleep of ignorance has truly subsided and all notions have fallen away, one whose mind is awakened sees the dream of worldly existence, yet does not see it.
स्वभावकल्पितो राम जीवानां सर्वदैव हि । आमोक्षपदसम्प्राप्ति संसारो ऽस्त्य् आत्मनो ऽन्तरे
O Rama, the cycle of worldly existence, conceived by one's own nature, always exists within living beings, until the attainment of the state of liberation.
स्वभावकल्पितो नित्यं सर्वस्यास्त्य् आत्मनो ऽन्तरे । जीवस्य तरलः काय आवर्तः पयसो यथा
That which is conceived by one's own nature always exists within everyone; the body of the living being is fleeting, like a whirlpool in water.
बीजे यथाङ्कुरस् स्फारः पल्लवश् चाङ्कुरे यथा । पल्लवे च यथा पुष्पं पुष्पकोशे फलं यथा
Just as a sprout arises from a seed, and a leaf from the sprout, and from the leaf a flower, and from the bud of the flower, fruit.
यतश् च कल्पनारूपो देहो ऽस्ति मनसो ऽन्तरे । बहीरूपतया राम ततो ऽस्त्य् एवेह स स्फुटः
Since the body, formed by imagination, exists within the mind, O Rama, therefore it also appears outwardly here, distinctly manifest.
य एव प्रतिभासो ऽस्य मनसः किल जायते । स एवाशु भवत्य् एतन् मृत्पिण्डो घटको यथा
Whatever appearance arises in the mind, that very thing quickly becomes this—just as a lump of clay becomes a pot.
प्रतिभासत एवेदं मनस्सङ्कल्पमात्रकम् । जगद् राघव नो सत्यं मृगतृष्णाजलं यथा
This world, O Raghava, is nothing but a manifestation of the mind's imagination; it is not real, like the water seen in a mirage.
प्रतिभासेन चैतेन देहो ऽयं दृश्यते पुरः । भीतिभ्रान्तेन बालेन वेतालो ऽग्रगतो यथा
By this very appearance, this body is seen before one; just as a child, confused by fear, sees a goblin standing ahead.
आदिसर्गे पुरा कायप्रतिभासो ऽस्य चेतसः । यस् स एव विभुर् ब्रह्मा पद्मकोशगृहे स्थितः
In the primal creation, the first appearance of a body arose in his mind; that very one, the all-pervading Brahmā, abides within the lotus-womb.