रागद्वेषात्मिका चैषा कलना नेतरात्मिका । इदम् एवम् इदं नैवम् इत्य् एकात्मस्वरूपिणी
This conceptualization, consisting of attraction and aversion, is not of another nature; it is of the one essence, thinking, 'This is so, this is not so.'
सोदिता सर्गशब्दार्थकलना मानमानिनी । ब्रह्मादिनादिपुरुषरूपेणाहन्त्वरूपिणी
This conceptualization, which is called by the word 'creation,' is proud of its own measure, and takes the form of 'I-ness' as the original being, from Brahma onward.
इदं कार्यम् इदं नेति नियमेन विना च सा । न भवत्य् आत्मनैतावन्मात्ररूपैकजीविता
Without any fixed rule, it thinks, 'This should be done, this should not be done,' but it does not exist apart from the self, whose only life is this very form.
ब्रह्मादितां गतायास् तु तस्यास् तवममात्मिकाम् । न भवत्य् अन्यता तस्मात् स्वभावात् परमात्मनः
When it attains the state of Brahma and the like, it does not have any other essence apart from its own nature, which is the supreme self.
तेन ब्रह्मादिताम् एत्य स्वरूपस्थैव तिष्ठति । नोपशाम्यति नोदेति निरिच्छत्वात् परात्मिका
Therefore, having reached the state of Brahma and the rest, it remains established in its own nature; it neither subsides nor arises, being of the nature of the supreme self, which is devoid of desire.
भावाभावौ समाव् अस्या निष्कलङ्कात्मकस्थितेः । तेनैषास्ते समं वेत्ति नाभावं भवनं न च
For her, existence and non-existence are equal, because she abides in a stainless state; thus, she remains the same, knowing neither non-being nor being.
यदोत्पन्नैव सा संविद् ब्रह्मादिकलनामयी । आत्मन्य् एव निरिच्छास्ते शान्तानुत्पन्नसन्निभम्
When that awareness arises, composed of the conceptualization of Brahma and the rest, it remains in the self alone, without desire, peaceful, as if it had not arisen.
तद् एवम् अखिलं शान्तं व्योमेवानन्तकं स्थितम् । कम् अप्य् अकलितं कालं नास्माभिस् तद् विचार्यते
Thus, all is peaceful, abiding like infinite space; we do not consider that unmeasured time.
यदा तु सा मनस्सत्ता प्रसरन्ती स्वभावतः । आस्ते तदा तदाकारस् सर्ग इत्य् एव तिष्ठति
When that essence of mind naturally expands, then it remains as the form of creation itself.
प्रसरन्त्या यथा नद्यास् स्वावर्तादिस्वरूपकम् । तथा सङ्कल्पसत्ताया जगदाद्यात्मकं वपुः
Just as, when a river spreads, it takes on forms like eddies and whirlpools, so too the essence of imagination assumes the form of the world and its beginnings.
स्थितायास् सर्गसंवित्तेर् इदम् इत्थम् इदं त्व् इति । इति संस्थानरचनाद् ऋते सत्ता न विद्यते
When the awareness of creation is established—'this is like this, that is like that'—apart from this arrangement and structure, existence is not known.
विरिञ्चतादिसम्पन्ना यदात्मन्य् एव शाम्यति । इदम् इत्थम् इदं चेति तदा न भवति क्रमः
When, endowed with the state of the Creator and others, it subsides into itself, then the sequence of 'this is like this, that is like that' does not occur.
शान्तं सर्वगतं शून्यम् आस्ते ब्रह्मैव केवलम् । वारीवावर्तवत् सत्यं तद् अस्माभिर् न चर्च्यते
When all is peaceful, all-pervading, and void, then only Brahman remains; like the water without eddies, that reality is not discussed by us.
यदा त्व् आशु न निर्वाति स्वात्मसत्तात्मकं तदा । इदं कार्यम् इदं नेति सर्गदृष्ट्या प्रसर्पति
But when one's own essence does not swiftly dissolve, then, from the perspective of creation, the notions 'this is an effect, this is not' arise and spread.
यत् कल्पनाविसरणं तत् सर्ग इति दृश्यते । विसारी चक्रकव्यूहस् तैलबिन्दुर् इवाम्भसि
Whatever is the expansion of imagination is seen as creation—spreading out like the formation of a wheel or like an oil drop in water.
यद् एव सर्गसंस्थानं सर्गसत्ताकरं परम् । तद् एवेत्थम् इदं त्व् इत्थम् इदम् अत्यर्थजृम्भणम्
Whatever is the structure of creation, that alone is the supreme source of the existence of creation; it is this very process of 'this is so, that is so,' expanding exceedingly.
इदम् इत्थम् इदं चेत्थम् इत्य् आस्ते यदि नेह तत् । कथम् ऊर्ध्वं भवेद् ऊर्ध्वम् अधश् चाधẖ कथं भवेत्
If this is thus and that is so, but such is not the case here, then how can there be above or below, or how can there be any such distinction?
प्रतिभात्मनि सम्पन्ने सन्निवेशे जगत्स्थितेः । ब्रह्मादिरूपमननं मरुमार्गवृथाम्भसि
When the inner awareness is fully manifest, the contemplation of forms such as Brahma and others, regarding the arrangement of the world, is like seeking water in a desert path.
शब्दस्पर्शादयस् तस्यास् स्व एवावयवास् ततः । सङ्कल्पात्मान एवाशु सरूपालोकवेदनैः
Sound, touch, and the rest are merely its own parts; thus, the forms perceived by the mind are quickly experienced as their own likeness.
परस्परं विवर्तन्ते पयांसीव द्रवौजसः । अर्थस् सत्ताम् उपादत्ते शब्दो ऽर्थम् अनुधावति
They transform into each other, like fluids merging with other liquids; meaning assumes existence, and sound follows meaning.
अन्य आधारतां धत्ते पर आधेयताम् अपि । प्रयच्छत्य् आर्तवम् ऋतुकालश् चेद् ऋतुतां वहन्
One becomes the support, another the supported; just as the season of fertility bestows its own nature when the proper time arrives.
एवं क्रमे विकसिते वस्तुसत्तानियामके । नियतिस् स्थिरताम् एति स्वयं निम्ने यथा पयः
In this way, when manifestation unfolds in sequence, the controller of the existence of things, order itself, attains stability, just as water naturally flows downward.
वेदा इत्य् एव नियतेस् ततस् ते नाम तद्गताः । भावयन्त्य् अर्थरूपेण नियन्त्रितजगत्स्थितेः
That order is called 'the Vedas'; thus, those Vedas, bearing that name, sustain the world in the form of meaning, regulating its existence.
जगत्स्थितेर् अथाकल्पं ज्ञानायापि च सिद्धये । स्थैर्याय चाशु नियतिं ते वेदा इति कल्पिताम्
For the sake of the world's stability, for the attainment of knowledge, and for firmness, that order is swiftly conceived as 'the Vedas.'
शब्दराशिमयीं कृत्वा ब्रह्मविष्णुहरादयः । धारयन्ति चिरारूढां हृद्य् अर्थगणनाम् इव
Having made a mass of words, Brahma, Vishnu, Shiva, and others sustain it, firmly established in the heart, just as one maintains a reckoning of meanings.
तस्या वेदाभिधानायास् स्थितेर् अवयवा इमे । पिण्डदानादयस् तेन सैव रूढिम् उपागता
These are the components of the state called 'Veda'; rites such as funeral offerings are its limbs, and thus it has attained its established form.
भावितास् ते यथाभावं फलन्ति मनसि स्थिताः । पक्षीवाण्डरसाच् चित्त्वात् कालेनोद्यन्ति सन्ति च
When cultivated, they yield results according to their nature, remaining in the mind; like eggs in a bird's nest, thoughts arise and exist in due time.
श्रुतिस्मृत्यर्थभावात्मा मृतो भावितम् अग्रगम् । सर्वं पश्यति सद्रूपं तच् च तस्य फलप्रदम्
One whose mind is shaped by the essence of scripture and memory, upon death, perceives all in its true form, and that brings him its proper result.
श्रुतिस्मृतिगतिर् येन न मनाग् अपि भाविता । स मृतो मोहम् आयाति घनम् आत्मज्ञतां विना
He whose mind has not been shaped, even slightly, by scripture or memory, upon death, falls into deep delusion, lacking self-knowledge.
मनाग् अपि च सा येन भाविता स मृतḫ पुमान् । तावन्मात्रफलं भुक्त्वा पुनर्जन्मनि जायते
But if even a little has been cultivated, then upon death, a person enjoys only that limited result, and is born again in a future life.