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.
विराड्जीवाच् चन्द्रमसो जीवभूतानि देहिनाम् । प्रसरन्त्य् अन्नजातानि प्रालेयविसरात्मना
From the cosmic individual, like the moon, the living beings of embodied creatures arise; those born of food spread forth, having the nature of snow's essence.
तान्य् एव देहिदेहेषु जीवा जीवन्ति जीविषु । मनोभूता विचेष्टन्ते कर्म जन्मसु कारणम्
These very souls live within bodies of the embodied; arising from mind, they act, and action is the cause of births.
एवं विराट् सहस्राणि महाकल्पशतानि च । गतान्य् अथ भविष्यन्ति नानाचाराणि सन्ति च
Thus, thousands of cosmic beings and hundreds of great aeons have passed, will come, and exist with diverse ways.
सर्वतो ऽनुभवरूपयानया सत्तयोत्तमपदाद् अभिन्नया । अन्तवर्जितमहाङ्गसङ्गया तिष्ठतीति पुरुषḫ परं विराट्
The supreme cosmic person, the great Virat, abides everywhere as the form of experience, undivided from the highest state, with limitless, vast limbs, and free from end.
सङ्कल्पपुरुषस् त्व् एष यद् यत् कल्पयति स्वयम् । तत् तथा तादृशं पञ्चभूतात्म भवतीव खम्
This person of imagination, whatever he conceives on his own, that indeed appears to be so, as if composed of the five elements, like space.
सर्वं नाम जगज्जातं तत्सङ्कल्पं विदुर् बुधाः । तादृग्रूपं पञ्चकात्मविषयोन्मुखम् आगतम्
Wise people know that all this world, called by various names, is the projection of that imagination; it comes forth with the nature of the fivefold elements, ready for experience.
जगत्पदार्थसार्थस्य विराट् सर्वस्य कारणम् । कारणस्य समान्य् एव कार्याणि च भवन्त्य् अतः
The Virāt, the cosmic form, is the cause of all the objects and beings in the world; from the general cause, the effects also arise accordingly.
यथैष स विराड् एवं विराट् प्रत्येकम् आत्मनि । स्वसंविदि प्रसरति बोधवान् न त्व् अबोधवान्
Just as this Virāt exists, so too the Virāt expands individually within each self; it unfolds in one's own awareness if there is knowledge, not if there is ignorance.
आसरीसृपम् आरुद्रम् एवम् अभ्युत्थितो भ्रमः । अणाव् अप्य् अद्रिविस्तारो बीजकोश इव द्रुमः
This delusion arises in a serpentine and fierce manner; even in the atom it spreads as widely as a mountain, like a tree emerging from a seed-pod.
आसरीसृपम् आरुद्रं विराट् प्रत्येकम् आत्मनि । पराणाव् अप्य् अनन्तात्मा बोधतो न त्व् अबोधतः
The serpentine and fierce Virāt expands individually within each self; even in the smallest atom, the infinite self manifests through awareness, not through ignorance.