जाग्रत्स्वप्नसुषुप्त्यादौ दृश्यस्य व्यभिचारतः । संविदो व्यभिचारश्च नानुभूतोऽस्ति कर्हिचित्
In waking, dreaming, and deep sleep, the objects of perception change, but consciousness itself never ceases to be experienced.
यदि तस्याप्यनुभवस्तर्ह्ययं येन साक्षिणा । अनुभूतः स एवात्र शिष्टः संविद्वपुः पुरा
If even consciousness were to be experienced, then by whom would it be witnessed? That very witness alone remains, as the true form of consciousness from the beginning.
अत एव च नित्यत्वं प्रोक्तं सच्छास्त्रकोविदैः । आनन्दरूपता चास्याः परप्रेमास्पदत्वतः
Therefore, those skilled in true scriptures declare its eternity; and its nature as bliss is due to being the very abode of supreme love.
मा न भूवं हि भूयासमिति प्रेमात्मनि स्थितम् । सर्वस्यान्यस्य मिथ्यात्वादसङ्गत्वं स्फुटं मम
The wish 'May I not cease to exist, may I continue to be' is established in the self out of love; because all else is false, my detachment is clear.
अपरिच्छिन्नताप्येवमत एव मता मम । तच्च ज्ञानं नात्मधर्मो धर्मत्वे जडताऽऽत्मनः
Even though it is without limitation, this is my view; and that knowledge is not the essential nature of the self, for if it were a property, the self would be inert.
ज्ञानस्य जडशेषत्वं न दृष्टं न च संभवि । चिद्धर्मत्वं तथा नास्ति चितश्चिन्न हि भिद्यते
It is neither seen nor possible that knowledge is merely inert residue; likewise, consciousness does not have the property of knowledge, for consciousness is not divided.
तस्मादात्मा ज्ञानरूपः सुखरूपश्च सर्वदा । सत्यः पूर्णोऽप्यसङ्गश्च द्वैतजालविवर्जितः
Therefore, the self is always of the nature of knowledge and bliss, is real, complete, unattached, and free from the net of duality.
स पुनः कामकर्मादियुक्तया स्वीयमायया । पूर्वानुभूतसंस्कारात् कालकर्मविपाकतः
Again, that self, joined with desire, action, and so on, by its own māyā, due to impressions from previous experience and the results of time and action—
अविवेकाच्च तत्त्वस्य सिसृक्षावान्प्रजायते । अबुद्धिपूर्वः सर्गोऽयं कथितस्ते नगाधिप
—and because of lack of discernment of reality, becomes possessed of the will to create; this creation, O lord of mountains, is said to be without prior understanding.
एतद्धि यन्मया प्रोक्तं मम रूपमलौकिकम् । अव्याकृतं तदव्यक्तं मायाशबलमित्यपि
What I have described to you is my extraordinary form; that unmanifest is called undifferentiated, also pervaded by māyā.
प्रोच्यते सर्वशास्त्रेषु सर्वकारणकारणम् । तत्त्वानामादिभूतं च सच्चिदानन्दविग्रहम्
It is spoken of in all scriptures as the cause of all causes, the original source of all principles, having the form of existence, consciousness, and bliss.
सर्वकर्मघनीभूतमिच्छाज्ञानक्रियाश्रयम् । ह्रीङ्कारमन्त्रवाच्यं तदादितत्त्वं तदुच्यते
It is the support of all actions, will, knowledge, and activity, condensed into one; that original principle is expressed by the mantra 'hrīṃ'.
तस्मादाकाश उत्पन्नः शब्दतन्मात्ररूपकः । भवेत्स्पर्शात्मको वायुस्तेजोरूपात्मकं पुनः
From that, space is produced, having the form of the subtle element of sound; then air, whose nature is touch, and again fire, whose nature is form.
जलं रसात्मकं पश्चात्ततो गन्धात्मिका धरा । शब्दैकगुण आकाशो वायुः स्पर्शरवान्वितः
After that, water, whose essence is taste, and then earth, whose essence is smell; space has only the quality of sound, air is endowed with sound and touch.
शब्दस्पर्शरूपगुणं तेज इत्युच्यते बुधैः । शब्दस्पर्शरूपरसैरापो वेदगुणाः स्मृताः
Fire, the wise say, has the qualities of sound, touch, and form; water is said to have the qualities of sound, touch, form, and taste.
शब्दस्पर्शरूपरसगन्धैः पञ्चगुणा धरा । तेभ्योऽभवन्महत्सूत्रं यल्लिङ्गं परिचक्षते
Earth has five qualities: sound, touch, form, taste, and smell; from these, the great principle and the subtle body, which is called the linga, arise.
सर्वात्मकं तत्सम्प्रोक्तं सूक्ष्मदेहोऽयमात्मनः । अव्यक्तं कारणो देहः स चोक्तः पूर्वमेव हि
That is said to be the essence of all, and this is the subtle body of the self; the unmanifest is the causal body, which has already been described.
यस्मिञ्जगद्बीजरूपं स्थितं लिङ्गोद्भवो यतः । ततः स्थूलानि भूतानि पञ्चीकरणमार्गतः
In which the seed-form of the world is established, from which the linga body arises; from that, the gross elements come forth by the process of combination.
पञ्चसंख्यानि जायन्ते तत्प्रकारस्त्वथोच्यते । पूर्वोक्तानि च भूतानि प्रत्येकं विभजेद् द्विधा
They arise as five in number; now the method is explained: each of the previously mentioned elements is divided into two parts.
एकैकं भागमेकस्य चतुर्धा विभजेद् गिरे । स्वस्वेतरद्वितीयांशे योजनात्पञ्च पञ्च ते
Then, O mountain, one part of each is divided into four; by combining each with the other four, there are five of each.
तत्कार्यं च विराड्देहः स्थूलदेहोऽयमात्मनः । पञ्चभूतस्थसत्त्वांशैः श्रोत्रादीनां समुद्भवः
The result of that is the cosmic body, which is the gross body of the self; from the sattva portions of the five elements arise the senses such as hearing.
ज्ञानेन्द्रियाणां राजेन्द्र प्रत्येकं मिलितैस्तु तैः । अन्तःकरणमेकं स्याद् वृत्तिभेदाच्चतुर्विधम्
O king, from the combination of those with each of the five elements, the organs of knowledge arise; the inner instrument is one, but by difference of functions, it is fourfold.
यदा तु सङ्कल्पविकल्पकृत्यं तदा भवेत्तन्मन इत्यभिख्यम् । स्याद् बुद्धिसंज्ञं च यदा प्रवेत्ति सुनिश्चितं संशयहीनरूपम्
When there is activity of intention and doubt, that is then called 'mind'; when there is decisive, doubt-free operation, that is known as 'intellect'.
अनुसन्धानरूपं तच्चित्तं च परिकीर्तितम् । अहङ्कृत्यात्मवृत्त्या तु तदहङ्कारतां गतम्
That which takes the form of investigation is called 'citta'; when it assumes the mode of self-appropriation, it becomes 'ego'.
तेषां रजोंशैर्जातानि क्रमात्कर्मेन्द्रियाणि च । प्रत्येकं मिलितैस्तैतु प्राणो भवति पञ्चधा
From their portions of rajas, the organs of action arise in sequence; and when these unite, the vital force becomes fivefold.
हृदि प्राणो गुदेऽपानो नाभिस्थस्तु समानकः । कण्ठदेशेऽप्युदानः स्याद् व्यानः सर्वशरीरगः
The vital force (prāṇa) is in the heart, apāna in the anus, samāna is situated at the navel; udāna is in the throat region, and vyāna pervades the entire body.
ज्ञानेन्द्रियाणि पञ्चैव पञ्चकर्मेन्द्रियाणि च । प्राणादिपञ्चकं चैव धिया च सहितं मनः
The five organs of knowledge, the five organs of action, the fivefold vital airs, together with intellect and mind—
एतत्सूक्ष्मशरीरं स्यान्मम लिङ्गं यदुच्यते । तत्र या प्रकृतिः प्रोक्ता सा राजन्द्विविधा स्मृता
—this is called the subtle body, my linga, as it is said; and the nature present there, O King, is remembered as twofold.
सत्त्वात्मिका तु माया स्यादविद्या गुणमिश्रिता । स्वाश्रयं या तु संरक्षेत्सा मायेति निगद्यते
Māyā is of the nature of sattva, while avidyā is mixed with the guṇas; that which preserves its own support is called māyā.
तस्यां यत्प्रतिबिम्बं स्याद्बिम्बभूतस्य चेशितुः । स ईश्वरः समाख्यातः स्वाश्रयज्ञानवान्परः
In that, whatever reflection arises of the original reality, that is called Īśvara, the supreme knower of its own support.