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.
श्रुतिस्मृतिगतिर् येन भाविता वा न भाविता । भाविता चात्मसत्तासौ मुक्त एव न संशयः
Whether the mind has been shaped by scripture and memory or not, if it has been shaped by the essence of the self, he is liberated, without doubt.
यच् चित्तभूमौ पतितं बीजम् आशु मनाग् अपि । तद् अवश्यं हि कालेन फलत्य् अविकलं फलम्
Whatever seed falls, even slightly, upon the ground of the mind, will certainly, in time, yield its full and undiminished fruit.
पिण्डादिदानस्य फलानि लोके श्रुत्वा मृतस् सन् पुरुषḫ पुरस्तात् । प्राप्नोति तान्य् अन्तर् अवश्यम् एव भुङ्क्ते यथाभावितम् एव चेतः
Having heard of the results of offerings such as food and so on in this world, when a person dies, he certainly attains those results ahead and experiences them according to the disposition of his mind.
अत्रैवोदाहरन्तीमम् इतिहासं पुरातनम् । संवादं दैत्यनाथस्य तथा देवगुरोḫ पुरा
Here they recount this ancient story—a dialogue that once took place between the lord of the Daityas and the teacher of the gods.
अतीतषष्ठकल्पस्य पूर्वम् एकादशे मनौ । चतुर्युगे पञ्चदशे त्रेतायां वसुधातले
Long ago, in the eleventh Manu of the past sixth kalpa, during the fifteenth Treta Yuga on earth,
आसिद् दैत्यो बलो नाम साक्षाद् बलम् इवोद्धतम् । लसद्दर्पावदलितदैत्यदानवराक्षसः
There was a Daitya named Bali, who was like strength itself, fierce and proud, having subdued the arrogance of all Daityas, Dānavas, and Rākṣasas.
उत्सादिताशेषपुरो भुक्ताशेषजनव्रजः । आक्रान्ताशेषभुवनो जिताशेषसुरेश्वरः
He destroyed all enemy cities, consumed all groups of people, conquered all worlds, and subdued all the lords of the gods.
त्रैलोक्यं तेन निर्जित्य स्वीकृता वासवस्थितिः । क्षुण्णग्रामटिकेवैका देशे ऽराजनि दस्युना
Having conquered the three worlds, he assumed the position of Indra; like a lone bandit in a land without a king, he seized everything.
शक्रस् सपरिवारो ऽस्य भृत्यताम् अनुजग्मिवान् । लोकपालाप्सरस्सिद्धविद्याधरगणैस् सह
Śakra, along with his retinue, became his servant, together with the guardians of the worlds, apsarases, siddhas, and hosts of vidyādharas.
स पालयञ् जगद्राज्यं हृत्वेन्द्रत्वं शचीपतेः । यथावद् अखिलं सम्यगाचारम् अनुतस्थिवान्
Ruling the kingdom of the worlds, having taken Indra’s position from the lord of Śacī, he properly maintained all conduct in every way.