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.
उपाधिभेदाद्भिन्नाहं घटाकाशादयो यथा । उच्चनीचादिवस्तूनि भासयन्भास्करः सदा
Just as I appear divided due to various limiting adjuncts, like the space within a pot and so on, so too does the sun always illuminate objects high and low.
न दुष्यति तथैवाहं दोषैर्लिप्ता कदापि न । मयि बुद्ध्यादिकर्तृत्वमध्यस्यैवापरे जनाः
In the same way, I am never tainted by faults, nor am I ever covered by them; people attribute agency of intellect and so forth to me, but only due to superimposition.
वदन्ति चात्मा कर्मेति विमूढा न सुबुद्धयः । अज्ञानभेदतस्तद्वन्मायाया भेदतस्तथा
The deluded, not the wise, say that the self acts; this is due to ignorance, just as difference arises from Māyā.
जीवेश्वरविभागश्च कल्पितो माययैव तु । घटाकाशमहाकाशविभागः कल्पितो यथा
The distinction between the individual soul and the Lord is imagined only by Māyā, just as the division between the space within a pot and the great space is imagined.
तथैव कल्पितो भेदो जीवात्मपरमात्मनोः । यथा जीवबहूत्वं च माययैव न च स्वतः
In the same way, the difference between the individual self and the supreme self is imagined; just as the multiplicity of individual souls is due to Māyā and not inherent.
तथेश्वरबहुत्वं च मायया न स्वभावतः । देहेन्द्रियादिसङ्घातवासनाभेदभेदिता
So too, the multiplicity of Lords is due to Māyā, not by nature; the distinction arises from the differences and non-differences of the aggregates of body, senses, and tendencies.
अविद्या जीवभेदस्य हेतुर्नान्यः प्रकीर्तितः । गुणानां वासनाभेदभेदिता या धराधर
Ignorance alone is declared as the cause of the difference among living beings, O mountain; the distinction of tendencies of the qualities is what divides them.
माया सा परभेदस्य हेतुर्नान्यः कदाचन । मयि सर्वमिदं प्रोतमोतं च धरणीधर
That Māyā alone is always the cause of all distinctions; there is no other cause. All this, O mountain, is woven and interwoven in me.
ईश्वरोऽहं च सूत्रात्मा विराडात्माहमस्मि च । ब्रह्माहं विष्णुरुद्रौ च गौरी ब्राह्मी च वैष्णावी
I am the Lord, the cosmic thread, and the cosmic form; I am Brahmā, Viṣṇu, Rudra, Gaurī, Brāhmī, and Vaiṣṇavī.
सूर्योऽहं तारकाश्चाहं तारकेशस्तथास्म्यहम् । पशुपक्षिस्वरूपाहं चाण्डालोऽहं च तस्करः
I am the sun, I am the stars, I am also the Lord of the stars; I am the forms of animals and birds, I am the outcaste and the thief.