स चेतति यथा यत्र यद् यदाशु तद् एव हि । तथा तत्र तदा राम भवत्य् अनुभवात्मकम्
Wherever and however the jīva perceives, that very thing arises swiftly; thus, O Rāma, it becomes experiential in that place and time.
पवनस्य यथा स्पन्दश् चेत्यं जीवस्य वै तथा । स्वसंविन्मात्रनिर्णेयं नोपदेशामयक्षतम्
Just as the movement of wind is its activity, so too is the jīva's activity determined solely by its own awareness, untouched by instruction or injury.
यथैवास्पन्दनाद् वातस् सन्न् एवैत्य् असदात्मताम् । तथैवाचेतनाज् जीवो जीवन्न् एति परां गतिम्
Just as wind, by ceasing to move, appears to lose its very nature and becomes as if nonexistent, so too the living being, when devoid of consciousness, attains the supreme state even while alive.
जीवश् चिद्घनरूपत्वाद् अहम् इत्य् एव चेतनात् । देशकालक्रियाद्रव्यशक्तीर् निर्माय तिष्ठति
Because the living being is of the nature of pure consciousness, it remains aware as 'I am,' and, by its own power, projects space, time, action, substance, and energy.
देशकालक्रियाद्रव्यचर्चितां चर्चितां स्वयम् । असत्यां सत्यवत् स्फारां तावन्मात्रशरीरकाम्
It adorns itself with space, time, action, and substance—though these are unreal, they appear as real and expansive, forming only a body of mere concepts.
चेतिताम् असदाकारां प्रालेयपरमाणुताम् । पश्यत्य् आत्मन्य् अथात्मत्वे स्वप्ने स्वमरणोपमाम्
It perceives this conceptual, unreal form—subtle as particles of snow—within itself, as if it were its own self, like a dream or like its own death.
स्वप्नस्वावयवान्यत्वसदृशीं तां विभावयन् । विस्मृत्य चेतनीं सत्तां तत्ताम् एवाशु गच्छति
Contemplating that form, which is like the limbs of a dream body, and forgetting its own conscious existence, it quickly merges into that very state.
एवंरूपो बुध्यमानḫ प्रोच्छूनत्वम् अथात्मनि । पश्यत्य् आशु स्वम् आत्मानं चन्द्रबिम्बम् इव द्रुतम्
Thus, when one realizes this, one swiftly perceives one's own self—clear and pure—like the reflection of the moon in flowing water.
आत्मन्य् अथेन्दुबिम्बात्मन्य् असौ संवित्तिपञ्चकम् । काकतालीयवद् भिन्नम् उदितं चेतति स्वयम्
Then, within the self, as in the reflection of the moon, the fivefold consciousness appears separately, arising by chance, and is perceived by itself.
पञ्चानां संविदां पञ्च भिन्नान्य् अङ्गान्य् असाव् अथ । बुध्यते तानि तद्रूपरन्ध्राण्य् अनुभवत्य् अपि
Of these fivefold consciousnesses, there are five distinct parts; it becomes aware of them and also experiences their subtle channels.
स पञ्चावयवḫ पश्चाद् राजते पुरुषो विराट् । अनन्ताकारसंवित्तिर् अव्यक्तात्मा निरामयः
Then, the cosmic person shines forth with five limbs, whose nature is infinite awareness, whose essence is unmanifest, and who is free from affliction.
मनोमयो ऽसाव् उदितḫ परस्मात् प्रथमोत्थितः । आकाशविशदश् शान्तो नित्यानन्तविभामयः
He is composed of mind, arisen first from the Supreme; clear as space, peaceful, and filled with the radiance of the eternal and infinite.
स चाप्य् अपञ्चभूतात्मा पञ्चभूतात्मकोपमः । विराडात्मैकपुरुषḫ परमḫ परमेश्वरः
Though his essence is not made of the five elements, he appears as if composed of them; he is the one cosmic person, the supreme, the highest Lord.
स्वयम् एवाशु भवति स्वयम् एव विलीयते । स्वयम् एव प्रसरति स्वयं सङ्कोचम् एति च
He comes into being by himself, dissolves by himself, expands by himself, and contracts by himself.
स्वसङ्कल्पकृतेनासौ कल्पौघेन क्षणेन वा । यदृच्छयोदेति पुनḫ पुनर् भूत्वोपशाम्यति
By his own thought, through a multitude of creations or in a moment, he arises as he wills, and again, having become, he subsides.
मनोमात्रैकरूपात्मा प्रकृतेर् देह एष सः । एष पुर्यष्टकं प्रोक्तस् सर्वस्यैवातिवाहिकः
This body, whose only form is mind, is the product of nature; this is called the subtle body of eight parts, the vehicle of all.
स्थूलस् सूक्ष्मो ऽम्बरात्मैष व्यक्तो ऽव्यक्तो ऽन्तवर्जितः । सर्वस्य बहिर् अन्तश् च नकिञ्चित् किञ्चिद् एव च
This is gross and subtle, with space as its essence, manifest and unmanifest, without end; it is both inside and outside all, nothing and yet something.
अङ्गानि राम तस्याष्टौ मनष्षष्ठानि पञ्च च । साहम्भावानीन्द्रियाणि भावाभावमयानि च
Rama, its limbs are eight: mind as the sixth, and five senses; these are the sense organs of the sense of 'I', composed of being and non-being.
तेन गीता इमे वेदास् सह शब्दार्थकल्पनैः । नियतिस् स्थापिता तेन तथाद्यापि यथा स्थिता
By that, these Vedas, along with their arrangements of words and meanings, were composed; by that same order they have been established, and thus they remain even now as they are.
अनन्तम् ऊर्ध्वं मूर्धास्य तथाधḫ पादयोस् तलम् । अपराकाशम् उदरम् इदं ब्रह्माण्डमण्डलम्
Endless above is the crown of its head, and below, the soles of its feet; the belly is the western sky—this is the sphere of the cosmic egg.
लोकान्तराण्य् अनन्तानि पार्शुकाẖ क्षतजं पयः । मांसपेश्यẖ क्षितिधरास् सरितस् सन्ततास् सिराः
The countless other worlds are its sides, blood is the water, the masses of flesh are the mountains, and the continuous rivers are its veins.
रक्तधारा जलधयो द्विपान्य् एवान्त्रवेष्टनम् । बाहवẖ ककुभस् स्फारास् तारका रोमसन्ततिः
The streams of blood are the oceans, the islands are the coils of the intestines, the broad arms are the quarters, and the multitude of stars are the hairs of the body.
पञ्चाशद् अनिलस्कन्धा एकोनाḫ प्राणवायवः । मार्ताण्डमण्डलं चण्डं पित्तं जठरपावकः
The fifty currents of wind are the bodily airs, the vital breaths are just under fifty; the blazing orb of the sun is the bile, and the fire of digestion is the gastric fire.
शशाङ्कमण्डलं जीवश् श्लेष्मा शुक्रं सितं बलम् । मनस् सङ्कल्पकोशात्म सारात्म परमामृतम्
The orb of the moon is the vital essence, phlegm, semen, strength, and vigor; the mind is the storehouse of intentions, the self of essence, and the supreme nectar.
मूलं शरीरकोशस्य बीजं कर्मद्रुमस्य च । प्रसवस् सर्वभावानाम् इन्दुर् आनन्दकारणम्
The root of the body-sheath, the seed of the tree of action, the origin of all beings—this moon is the cause of bliss.
यद् इन्दुमण्डलं नाम स सम्राड् जीव उच्यते । शरीरकर्ममनसां बीजं मूलं च कारणम्
That which is called the orb of the moon is the sovereign, the living being; it is the seed, root, and cause of body, action, and mind.
अस्माद् इन्दुनिभाज् जीवात् प्रसरन्ति जगत्त्रये । जीवा मनांसि कर्माणि सुखान्य् अन्नामृतानि च
From this moon-like individual soul arise the three worlds, living beings, minds, actions, pleasures, food, and nectar.
विराज एते सङ्कल्पा ब्रह्मविष्णुजिनादयः । तस्य चित्तचमत्कारास् सुरासुरनभश्चराः
These intentions, resplendent, are Brahma, Vishnu, Shiva, and others; the marvels of its mind are the gods, demons, and celestial beings.
चित्स्वभावो बुध्यमानḫ प्रालेयपरमाणुताम् । यदादौ भावयत्य् आशु तदा तत्रैव तिष्ठति
The conscious nature, becoming aware, assumes the state of a snow-particle; whatever it quickly imagines at first, it remains precisely there.
तेनैतद् एव जीवस्य स्थानं विद्धि रघूद्वह । पञ्चावयवम् एतत् तच् छरीरम् अनुभूयते
Therefore, O descendant of Raghu, know this alone as the abode of the individual soul; this fivefold entity is experienced as its body.