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.
यादृग् एव विराडात्मन्य् एष विस्तार आगतः । तादृग् एवेह सर्वस्मिन्न् अणुमात्रे ऽपि भूतके
Whatever expansion has occurred in the Virāt-self, that same expansion is present here in every being, even in the smallest particle.
परमार्थेन न स्थूलं न सूक्ष्मं किञ्चन क्वचित् । यद् यथा भावितं यत्र तत् तथाश्व् अनुभूयते
In ultimate reality, nothing is gross or subtle anywhere; whatever is conceived in any place, that is immediately experienced as such.
मनश् चन्द्रमसो जातं मनसश् चन्द्र उत्थितः । जीवाज् जीवो ऽथ वैकैषा सत्ता द्रवजलाङ्गवत्
The mind is born from the moon, and the moon arises from the mind; the living being comes from the living being, just as fluidity exists in water.
शुक्रसारं विदुर् जीवं प्रालेयकणसन्निभम् । आनन्दो बलसन्दोहस् तत एव प्रवर्तते
They say the essence of semen is the living being, resembling a particle of frost; from that, the collection of strength and joy arises.
तं चेतति चिदाभासं पूर्वम् आत्मा स्वम् आत्मना । तत्र तन्मयतां धत्ते तेन तन्मयरूपिणीम्
The self first perceives that reflection of consciousness by itself; in that, it assumes identification, and thus takes on its form.
जीवसंविद् अथैषान्तर् यद् उपायाति पञ्चताम् । न तत्र कारणं किञ्चिद् विद्यते न च कार्यता
When this inner awareness of the living being comes to dissolution, there is neither any cause nor effect to be found there.
प्रतियोगिव्यवच्छित्तेर् अभावात् स्वत्वभावयोः । स्वभावोक्तिर् न चैवात्र भवत्य् अर्थानुसारिणी
Because of the absence of any opposing distinction between self and non-self, even the statement of inherent nature here does not follow the meaning.
जीवो जीवत्वम् एव स्वं जीवत्वाद् एव च स्वतः । अन्तस्त्वेन बहिष्ट्वेन दृश्यत्वेन च भावयन्
The living being experiences its own livingness solely from its own livingness, contemplating itself as inner, outer, and as the visible.
नीहारेणेव संवीतश् चेत्यवस्तुपरायणः । जात्यन्ध इव पन्थानम् आवृतात्मा न पश्यति
Enveloped as if by mist, devoted to objective things, the self, its vision obstructed like one born blind, does not see the path.
जगज्जृम्भिकया जीवस् त्व् अनैक्यद्वित्वया स्थितः । स्पन्दशक्त्येव पवनस् स्वात्मनो ऽभिन्नयानया
The living being, by the expansion of the world, remains in the duality of non-unity, just as the power of vibration is in the wind, undivided from its own nature.