सूते ह्यनन्तरं माया शक्तिं नियमनात्मिकाम्
Immediately, Māyā gives birth to the power whose nature is regulation.
अनन्तरं च सा माया नित्या विश्वविमोहिनी
Next, that eternal Māyā, the great deluder of the universe, arises.
एकतस्तु नृणां येन कलयित्वा मलं ततः
From her alone, after producing impurity in people,
कालेन च नियत्योपसर्गतां समुपेतया
and by means of time, she attains the state of constraint through necessity.
प्रदर्शनाथ वै पुंसो विषयाणां च सा पुनः
For the sake of demonstration, she again presents to the person the objects of the senses.
विद्या त्वावरणं भित्वा ज्ञानशक्तेः स्वकर्मणा
But knowledge, breaking through the covering by its own action of the power of wisdom,
करोति भोग्यं यानासौ करणेन परेण वै
makes that which is to be enjoyed accessible, indeed, by means of the supreme instrument.
भोग्ये भोगं च भोक्तारं तत्परं करणं तु सा
In the object of enjoyment, the enjoyment and the enjoyer—that supreme instrument is she.
सुखादिरूपो विषयाकारा बुद्धिः समासतः
In brief, intellect takes the form of pleasure and so on, and assumes the shape of the objects.
यद्यर्कवत्प्रकाशा धीः कर्मत्वाञ्च तथापि हि
Even if intellect is luminous like the sun, still it is of the nature of action.
संबन्धात्कारणाद्यैस्तद्भोगौत्सुक्येन चोदनात्
Because of its connection with the instruments and the rest, and due to the urge for enjoyment,
अकर्तृत्वाभ्युपगमे भोक्तृत्वाख्या वृथास्य तु
If non-agency is accepted, then the designation of enjoyer for it is indeed in vain.
कर्तृत्वरहिते पुंसि करणाद्यप्रयोजके
When there is no agency in the person, the instruments and the rest serve no purpose.
करणादिप्रयोक्तृआत्वं विद्ययैवास्य संमतम्
Its role as the agent of the instruments and the rest is accepted only through knowledge.
येन भोग्याय जनिता भिद्यङ्गे पुरुषे पुनः
By which, for the sake of enjoyment, difference is produced again in the embodied person.
एभिस्तत्त्वैश्च भोक्तृत्वदशायां कलितो यदा
And when, through these principles, he is established in the state of enjoyer,
कलैव प्रश्चादव्यक्तं सूते भोग्याय चास्य तु
Just as time, in due course, brings forth the unmanifest for the sake of its own experience.
गुणानामविभागो ऽत्र ह्याधारे क्ष्मादिभागवत्
Here, the distinction of the qualities is not present in the substratum, which is earth and the rest, O sage.
त्रय एव गुणा ह्यषामव्यक्तादेव संभवः
Indeed, only three qualities arise from the unmanifest.
गुणतो धीश्च विषयाध्यवसायस्वरूपिणी
From the qualities arises intellect, whose nature is determination regarding objects.
महत्तत्तवादहॄङ्कारो जातः संरंभवृत्तिमान्
From the great principle, ego is born, possessing the function of initiative.
सत्त्वा द्विगुणभेदेन स पुनस्त्रिविधो भवेत्
That ego, due to a twofold division of qualities, again becomes threefold.
तत्र तैजसतो ज्ञानेन्द्रियाणि मनसा सह
From the luminous (sattvic) aspect arise the organs of knowledge, together with the mind.
राजसाञ्च क्रियाहेतोस्तथा कर्मेन्द्रियाणि तु
And from the passionate (rajasic) aspect, for the sake of action, arise the organs of action.
इच्छारूपं च संकल्पव्यापारं तत्र वै मनः
There, the mind is indeed of the nature of desire and the activity of intention.
बहिः करणभावेन स्वोचितेन यतः सदा
Because it always functions outwardly as an organ, according to its own nature.
करोत्यन्तःस्थितं भूयस्ततो ऽन्तः करणं मनः
It acts inwardly more than the rest; therefore, the mind is called the internal organ.
इच्छासंरंभबोधाख्या वृत्तयः क्रमतो ऽस्य तु
Its functions, in order, are called desire, initiative, and knowledge.
ग्राह्याश्च विषया ह्येषां ज्ञेयाः शब्दादयो मुने
And the objects to be grasped by these are to be known as sound and the rest, O sage.
वाक्पाणिपादपायूपस्थास्तु कर्मेन्द्रियाण्यपि
Speech, hands, feet, anus, and genitals are also the organs of action.