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.
सर्वज्ञः सर्वकर्ता च सर्वानुग्रहकारकः । अविद्यायां तु यत्किञ्चित्प्रतिबिम्बं नगाधिप
He is all-knowing, all-doing, the bestower of all grace; but whatever reflection appears in avidyā, O Lord of Mountains—
तदेव जीवसंज्ञं स्यात्सर्वदुःखाश्रयं पुनः । द्वयोरपीह सम्प्रोक्तं देहत्रयमविद्यया
—that is called the individual soul, the source of all suffering; and for both, the threefold body is declared here, due to ignorance.
देहत्रयाभिमानाच्चाप्यभून्नामत्रयं पुनः । प्राज्ञस्तु कारणात्मा स्यात्सूक्ष्मदेही तु तैजसः
From identification with the three bodies, there also arises the threefold designation: prājña is the causal self, taijasa is the subtle-bodied one.
स्थूलदेही तु विश्वाख्यस्त्रिविधः परिकीर्तितः । एवमीशोऽपि सम्प्रोक्त ईशसूत्रविराट्पदैः
The gross-bodied one is called viśva; thus, the Lord too is described by the terms Īśa, Sūtra, and Virāṭ.
प्रथमो व्यष्टिरूपस्तु समष्ट्यात्मा परः स्मृतः । स हि सर्वेश्वरः साक्षाज्जीवानुग्रहकाम्यया
The first is the individual form, while the collective is considered supreme; he is indeed the Lord of all, directly, wishing to bestow grace upon the souls.
करोति विविधं विश्वं नानाभोगाश्रयं पुनः । मच्छक्तिप्रेरितो नित्यं मयि राजन्प्रकल्पितः
He creates the diverse universe, the abode of various enjoyments, always impelled by my power, O King, and established in me.
श्रीदेवीविराड्रूपदर्शनसहितं देवकृततत्स्तववर्णनम् देव्युवाच मन्मायाशक्तिसंक्लृप्तं जगत्सर्वं चराचरम् । सापि मत्तः पृथङ्माया नास्त्येव परमार्थतः
The entire world, moving and unmoving, is fashioned by my māyā power; yet, apart from me, māyā truly does not exist at all.
व्यवहारदृशा सेयं विद्या मायेति विश्रुता । तत्त्वदृष्ट्या तु नास्त्येव तत्त्वमेवास्ति केवलम्
From the standpoint of worldly dealings, this is known as knowledge or māyā; but from the perspective of reality, it does not exist—only the essence alone exists.
साहं सर्वं जगत्सृष्ट्वा तदन्तः प्रविशाम्यहम् । मायाकर्मादिसहिता गिरे प्राणपुरःसरा
I create the entire world and then enter into it; accompanied by māyā, karma, and so on, with the vital force at the forefront, O Mountain.
लोकान्तरगतिर्नोचेत्कथं स्यादिति हेतुना । यथा यथा भवन्त्येव मायाभेदास्तथा तथा
Otherwise, how could there be movement among the worlds? In whatever ways the divisions of māyā arise, so too do their effects.