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.
तत्सङ्कल्पक्रमेणैव ततस् स्थितिम् उपागता । इयं सृष्टिर् अपर्यन्ता मायेव घनमायया
By the sequence of his intention alone, this endless creation has come into being, like an illusion produced by a mighty magician.
जीवो मनःपदं प्राप्य वैरिञ्चपदम् आगतः । यथा ब्रह्मंस् तथा सर्वं विस्तरेण वदाशु मे
The individual soul, having reached the state of mind, attained the station of the Creator; just as Brahmā did, so does everything—explain this to me in detail, quickly.
ब्राह्मं शृणु महाबाहो शरीरग्रहणे क्रमम् । निदर्शनेन तेनैव जागतीं ज्ञास्यसि स्थितिम्
Hear, O mighty-armed one, the process of assuming a body in the case of Brahmā; by that very illustration you will understand the state of worldly existence.
दिक्कालाद्यनवच्छिन्नम् आत्मतत्त्वं स्वशक्तितः । लीलयैव यद् आदत्ते दिक्कालकलितं वपुः
The essence of self, unlimited by space, time, and the like, by its own power, playfully assumes a body marked by space and time.
तद् एतज् जीवपर्यायं वासनावेशतत्परं । मनस् सम्पद्यते लोलं कलनाकलनोन्मुखम्
This, which is called the individual soul, absorbed in impressions, becomes the restless mind, inclined toward both conceptualizing and non-conceptualizing.
कलयन्ती मनश्शक्तिर् आदौ भावयति क्षणात् । आकाशभावनाम् अच्छां शब्दबीजरसोन्मुखीम्
At first, the power of mind, by its imagining, instantly brings forth the pure notion of space, oriented toward the essence of sound as its seed.
ततस् तद्घनतां यातं घनस्पन्दं क्रमान् मनः । भावयत्य् अनिलस्पन्दं स्पर्शबीजरसोन्मुखम्
Then, as that becomes condensed, the mind gradually conceives the vibration of solidity, and then the vibration of air, oriented toward the essence of touch as its seed.
ताभ्याम् आकाशवाताभ्याम् आमृष्टाभ्यां मनोदृशा । शब्दस्पर्शस्वरूपाभ्यां सङ्घर्षाज् जन्यते ऽनलः
When space and air, perceived by the mind as sound and touch, come into contact, fire is produced from their friction.
मनस् तद्घनतां प्राप्य ततो भावयति क्षणात् । प्राकाश्यम् अमलालोकम् आलोकस् तेन वर्धते
The mind, having attained density, instantly brings forth luminosity—pure, clear light—which then increases in radiance.
मनस् तादृग्गुणगणं रसतन्मात्रवेदनम् । क्षणाच् चिनोत्य् अपां शैत्यं जलसंवित् ततो भवेत्
The mind, endowed with such qualities and the perception of taste, instantly grasps the coolness of water; thus, the awareness of water arises.