शक्तिर् वस्तुस्वभावाख्या यथा स्फुरति यात्मनः । सर्गादिना तथैवासौ स्थितिं यातीति निश्चयः
The power called the essential nature of a thing manifests from itself; in the same way, by creation and so forth, it certainly attains its own state.
अवस्तुत्वाद् अविद्याया वस्तुशक्तिर् अपि क्वचित् । भिद्यते दृश्यते ह्य् अङ्ग वसन्ते शारदं फलम्
Because ignorance is not a real entity, the power of the real thing is sometimes seen to be divided, just as, my dear, the autumn fruit appears in spring.
सर्वम् एवंविधं ब्रह्म नानानानातयानया । दृश्यते व्यवहारार्थं केवलं कल्प्यते स्थितिः
All this is Brahman of such a nature; through the notion of diversity, only for the sake of worldly dealings, is this state imagined.
सूक्ष्मच्छिद्रादिगत्यर्थं पूरणार्थं च खस्य वा । अणुतां स्थूलतां वापि कायो ऽयं नीयते कथम्
For the purpose of movement through subtle openings and for filling space, how is this body made to be minute or gross?
काष्ठक्रकचयोश् श्लेषाद् यथा च्छेदः प्रवर्तते । तयोस् सङ्घर्षणाद् अग्निस् स्वभावाज् जायते तथा
Just as cutting occurs when a piece of wood and a saw come into contact, and as fire arises from their friction by its very nature,
मांसाब्जयन्त्रं जठरे स्थितं श्लिष्टमुखं मिथः । ऊर्ध्वाधस्सम्मिलन्मूलं द्युभूम्योर् इव वै तलम्
So too, the fleshy, lotus-like mechanism within the belly, with mouths pressed together, meeting above and below at their roots, is like the surface between heaven and earth.
तस्य कुण्डलिनी लक्ष्मीर् निलीनान्तर् निजास्पदे । पद्मरागसमुद्गस्य कोशे मुक्तावली यथा
Within it, the goddess Kuṇḍalinī lies hidden in her own abode, like a string of pearls within the sheath of a lotus-hued gem.
आवर्तफेनमालेव नित्यं शलशलायते । दण्डाहतेव भुजगी सुसन्नतविवर्तना
She ever moves with a soft, hissing sound, like foaming, swirling water, or like a serpent gracefully turning when struck with a stick.
द्यावापृथिव्योर् मध्यस्था क्रियेव स्पन्दरूपिणी । संविन्मधुविबोधोत्था हृत्पद्मपुटषट्पदी
She is like an activity situated between heaven and earth, taking the form of vibration; she is the bee of consciousness, arisen from the honey of awareness, dwelling in the petals of the heart-lotus.
तत् सर्वं शक्तिपद्मादि बाह्यैर् आभ्यन्तरैस् सदा । हृदि व्याधूयते वातैर् अभ्रवृन्दम् इवाभितः
All this—energy, lotuses, and so forth, both outer and inner—is always stirred in the heart by winds, just as clusters of clouds are scattered all around.
यद् यद् व्योम स्फुरत्य् अङ्ग स्वभावात् तत्र वायवः । पेलवं मृदु यत् किञ्चित् तत् तत् प्रचलयन्त्य् अलम्
Wherever space naturally quivers, O dear one, there the winds move; whatever is soft and delicate, they set in motion completely.
वातैर् आहन्यमानं तत् पद्मादि तरलायते । हृद्य् अन्योऽन्यनिकाषेण पल्लवादि यथा तरौ
Struck by the winds, the lotuses and such become agitated in the heart, just as leaves and shoots on a tree are shaken by mutual contact.
देहोष्मकारणं सर्वरसादिपचनोद्यतम् । जनयत्य् अग्निम् अन्योऽन्यसङ्घर्षाद् घनवेणुवत्
The body, which serves as the source of heat, is ever engaged in digesting all flavors and the like; it generates fire through the mutual friction of its dense components, like the rubbing of sticks.
स्वभावशीतशीतात्मा देहस् तेनौष्ण्यम् एत्य् अलम् । उदितेन स सर्वाङ्गं भुवनं भानुना यथा
By its own nature, the body is inherently cool; yet, through that fire, it becomes thoroughly heated, just as the world is warmed by the rising sun.
सर्वतो विसरद्रश्मि तत् तेजस् तारकाकृति । हृत्पद्महेमभ्रमरो योगिनां चिन्त्यतां गतम्
That radiance, spreading everywhere with rays, takes the form of stars; it is to be contemplated by yogis as the golden bee within the lotus of the heart.
तत् प्रकाशमयं ज्ञानं चिन्तितं सत् प्रयच्छति । येन योजनलक्षस्थं वस्तु निश्य् अपि दृश्यते
That knowledge, composed of light, when contemplated, bestows the power by which even an object situated hundreds of leagues away can be seen at night.
तस्याग्नेर् वाडवस्येव जलं संशुष्कम् इन्धनम् । मांसपङ्कजषण्डाढ्यहृत्सरः कोशवासिनः
For that fire, as for the submarine fire, the dried-up water serves as fuel; so too, for the one dwelling in the heart-lake filled with masses of flesh and lotuses.
यद् अब्जशीतलत्वं तद् अपानात्मेन्दुर् उच्यते । इतीन्दोर् उत्थितस् सो ऽग्निर् अग्नीषोमौ हि देहकः
The coolness of the lotus is said to be the moon of the apāna (downward breath); from that moon arises this fire, for the body is indeed a union of fire and moon.
सर्वम् ऊष्मात्मकं किञ्चित् तेजोऽर्काग्न्यभिधं विदुः । शीतात्मकं च सोमाख्यम् आभ्याम् एव कृतं जगत्
All that is of the nature of heat is known as fire or sun; all that is of the nature of coolness is called moon; by these two, indeed, the world is constituted.
विद्याविद्यास्वरूपेण सर्वं सदसदात्मना । जगद् द्वयेन निर्वृत्तं तद् एवैवं विभज्यते
In the form of knowledge and ignorance, as existence and non-existence, the entire world is produced by this duality; thus, it is divided in this way.
सच् चित् प्रकाशं विद्यादि सूर्यम् अग्निं विदुर् बुधाः । असज् जाड्यं तमो ऽविद्याद्य् आहुस् सोमं मणीषिणः
The wise know pure consciousness, the light of knowledge, as the sun and fire; they say that insentience, dullness, darkness, and ignorance are the moon, O thoughtful one.
वह्निर् वार्यात्मनस् सोमाद् उदेतीति मुने श्रुतम् । सोमस्योत्पत्तिम् अधुना वद मे वदतां वर
O sage, it is heard that fire arises from water, and the moon from fire; now tell me, best of speakers, about the origin of the moon.
अग्नीषोमौ मिथः कार्ये कारणे च स्वसंस्थितेः । पर्यायेण समौ चैतौ प्रजायेते परस्परम्
Fire and moon, in their respective roles as effect and cause, are mutually established; in turn, these two arise from each other.
जन्माङ्ग बीजाङ्कुरवत् तथा दिवसरात्रिवत् । स्थितिश् छायातपसमा केवला चैतयोर् भवेत्
Their birth is like that of a seed and sprout, or like day and night; their existence is like shade and sunlight, or may be independent.
तुल्यकालोपलम्भा हि मिथश् छायातपस्थितिः । केवलैकोपलम्भा स्यात् स्थितिर् दिवसरात्रिवत्
When both are perceived at the same time, their existence is like shade and sunlight together; when only one is perceived, their existence is like day or night alone.
कार्यकारणभावश् च द्विविधः कथितो ऽनयोः । सद्रूपपरिणामोत्थो विनाशपरिणामजः
The relation of cause and effect between these two is said to be of two kinds: one arises from transformation of the same nature, and the other from transformation through destruction.
एकस्माद् यद् द्वितीयस्य सम्भवो ऽङ्कुरबीजवत् । कार्यकारणभावो ऽसौ सद्रूपपरिणामजः
When the second arises from the first, like a sprout from a seed, that cause-effect relationship is born of transformation of the same nature.
एकनाशे द्वितीयस्य यद् भावो दिनरात्रिवत् । कार्यकारणभावो ऽसौ विनाशपरिणामजः
When, with the destruction of one, the existence of the other occurs, like day and night, that cause-effect relationship is born of transformation through destruction.
सद्रूपपरिणामस्य मृद्घटक्रमसंस्थितेः । अक्षोपलम्भाद् इतरत् प्रमाणं नोपयुज्यते
When the transformation is of the same nature, as in the sequence from clay to pot, other means of knowledge are not employed if direct perception is absent.
विनाशपरिणामस्य दिनरात्रिक्रमस्थितेः । अभावो ऽप्य् एकवस्तूत्थो गतो मुख्यप्रमाणताम्
In the case of transformation by destruction, as in the sequence of day and night, even non-existence, arising from a single thing, attains the status of primary means of knowledge.