तस्याश् शक्तेः परायास् तु स्वसंवेदनमात्रकम् । एतज् जालम् असद्रूपं सद् इवोदेति विस्फुरत्
The supreme power of that, consisting only of self-awareness, manifests as this network, which is unreal in nature but appears as if real, shining forth.
एवम्प्रायात्मिका सा चिद् बीजं सङ्कल्पशाखिनः । तत्राप्य् अहङ्कारकरस् स तत्स्पन्दतया मरुत्
Thus, that consciousness, which is of this kind, is the seed of the tree of intention; and there, the essence of ego acts as the wind by its vibration.
चिद् अहन्तावती व्योमशब्दतन्मात्रभावनात् । स्वतो घनीभूय शनैः खतन्मात्रं भवत्य् अलम्
Consciousness, endowed with ego, through the contemplation of the subtle element of sound in space, gradually becomes dense by itself and sufficiently forms the subtle element of space.
भाविनामार्थरूपं तद् बीजं शब्दौघशाखिनः । पदवाक्यप्रमाणाढ्यवेदवृन्दविकारि तत्
That which is destined to become objects is the seed of the tree of the multitude of sounds; it transforms through the abundance of words, sentences, measures, and groups of Vedas.
तस्माद् उदेष्यत्य् अखिला जगच्छ्रीश् शब्दरूपिणः । शब्दौघनिर्मितार्थौघपरिणामविसारिणी
From that, the entire glory of the world, in the form of sound, will arise; it spreads through the transformation of the multitude of objects created by the multitude of sounds.
चिद् एवम्परिवारा सा जीवशब्देन कथ्यते । भाविशब्दार्थजालेन बीजं भूतौघशाखिनः
That consciousness, together with its retinue, is referred to by the term 'jīva'; through the network of future objects of sound, it is the seed of the tree of the multitude of elements.
चतुर्दशविधं भूतजातम् आवलिताम्बरम् । जगज्जठरयन्त्रौघं प्रसरिष्यति वै ततः
The fourteenfold class of beings, enveloped in space, will then spread forth as the multitude of mechanisms within the womb of the world.
असम्प्राप्ताभिधासारा चिज् जीवत्वात् स्फुरद्वपुः । या सैव स्पर्शतन्मात्रं भावनाद् भवति क्षणात्
Consciousness, which has not yet attained the essence of name and form, shines forth as living existence; that very consciousness, through the notion of touch, becomes the subtle element of touch in an instant.
पवनस्कन्धविस्तारं बीजं स्पर्शैकशाखिनः । सर्वभूतक्रियास्पन्दस् तस्मात् सम्प्रसरिष्यति
The expansion of the wind principle is the seed of the tree whose sole branch is touch; from this, the pulse of all beings' activities will spread forth.
तत्र यश् चिद्विलासेन प्रकाशो ऽनुभवाद् भवेत् । तेजस्तन्मात्रकं तत्तद्भविष्यदभिधार्थदम्
Wherever consciousness, by its play, manifests as illumination through experience, that becomes the subtle element of fire, which gives rise to the meaning of names yet to be.
तत् सूर्यादिविजृम्भाभिर् बीजम् आलोकशाखिनः । तस्माद् रूपविभेदेन संसारः प्रसरिष्यति
Through the expansions of the sun and other luminous bodies, that is the seed of the tree whose branches are light; from this, the world will spread forth in various forms.
भवच् चतुर्णाम् अवतस् ततस् सत इवासतः । स्वदनं तस्य सङ्घस्य रसतन्मात्रम् उच्यते
From the existence of the fourfold group, as if from the real and unreal, the taste of that assembly is called the subtle element of flavor.
भाविवारिविलासात्म तद् बीजं रसशाखिनः । अन्योऽन्यास्वदनेनास्मात् संसारः प्रसरिष्यति
That which is the seed of the tree of flavor is the essence of future water's play; from mutual tasting, the world will spread forth from this.
भविष्यद्गन्धसङ्कल्पनामासौ कलनात्मका । सङ्कल्पात्मा ससौगन्धतन्मात्रत्वं प्रयच्छति
That which is to be the conception of fragrance, is of the nature of imagination; imagination itself bestows the subtle element of fragrance along with its qualities.
भाविभूगोलकत्वेन बीजम् आकृतिशाखिनः । सर्वाधारात्मनस् तस्मात् संसारः प्रसरिष्यति
From the seed, as the potential of the future world-sphere, the tree of forms arises; thus, from the universal substratum, the cycle of worldly existence will spread forth.
चिता विभाव्यमानानि तन्मात्राणि परस्परम् । स्वयं परिणतान्य् अन्तर् अम्बुनीव निरन्तरम्
The subtle elements, when conceived by consciousness, are transformed among themselves continuously, just as water changes within itself.
तथैतानि विमिश्राणि विविक्तानि पुनर् यथा । न शुद्धान्य् उपलभ्यन्ते सर्वनाशान्तम् एव हि
In this way, these mixed and distinct elements are not found to be pure again, except when all has come to complete dissolution.
संवित्तिमात्ररूपाणि स्थितानि गगनोदरे । भवन्ति वटजालानि यथा बीजकणान्तरे
Existing as nothing but pure consciousness within the expanse of the sky, they become like clusters of banyan trees within the tiny space of a seed.
प्रसवं परिपश्यन्ति शतशाखं स्फुरन्ति च । परमाण्वन्तरे मान्ति क्षणात् कल्पीभवन्ति च
They witness the process of manifestation, they branch out in hundreds, they remain as atoms within, and in an instant, they become vast as an aeon.
विवर्तम् एव धावन्ति निर्विवर्तानि सन्ति च । चिद्वेदितानि सर्वाणि क्षणात् पिण्डीभवन्ति हि
They move about as transformations, yet some remain untransformed; all, known by consciousness, become compacted in a moment.
तन्मात्रगणम् एतत् सा स्वसङ्कल्पात्मकं चितिः । वेदनावसरे ऽण्वौघम् अनाकारैव पश्यति
This group of subtle elements is indeed consciousness itself, made of its own resolve; at the moment of perception, it sees the multitude of atoms, though itself is formless.
बीजं जगत्सु ननु पञ्चकमात्रम् अस्य बीजं परा व्यवहिता चितिशक्तिर् आद्या । तज्जं तद् एव भवतीति सदानुभूतं चिन्मात्रम् एकम् अजम् आद्यम् अतो जगच्छ्रीः
Indeed, the seed in all worlds is only this fivefold subtle element; its supreme cause is the transcendent power of consciousness, which is primary and remote. Whatever arises from that is always experienced as the one, unborn, original consciousness, and from that, the glory of the world arises.
परमे ब्रह्मणि स्फारे समे समसमस्थितौ । अनुत्पन्ननभस्तेजस्तमस्सत्तादिकात्मनि
In the supreme, all-pervading Brahman, which is uniform and equally poised, where there is no arising of space, fire, darkness, sattva, or the like—
पूर्वं चेत्यत्वकलनं स्वचेत्यांशस्य चेतनात् । उदेति चित्त्वकलनं चितिशक्तित्वचेतनात्
First, the notion of 'objectness' arises from the awareness of a particular aspect of cognition; then, the sense of 'mindness' arises from the power of consciousness itself.
ततो जीवत्वकलनं चेत्यसम्पोषचेतनात् । ततो ऽहम्भावकलनं चेत्यैकपरतावशात्
From that, the notion of individuality arises due to the nourishment of the cognized; then, the sense of 'I-ness' arises because of the exclusive identification with the cognized.
ततो बुद्धित्वकलनम् अहन्तापरिणामतः । एतद् एव मनस्तादिशब्दतन्मात्रकादिमत्
From that, the notion of intellect arises as a transformation of 'I-ness'; this alone is endowed with the terms mind, etc., and with the subtle elements and their effects.
औच्छून्याद् अन्यतन्मात्रभावनाद् भूतरूपिणः । अयम् इत्थं महागुल्मो जगदादिर् विलोक्यते
From the absence of voidness and from the contemplation of other subtle elements, the forms of the elements arise; thus, in this way, the great thicket—the origin of the world—is seen.
झगित्य् एव क्रमेणेति स्वप्ने पुरम् इवाकृतम् । महाकाशमहाटव्याम् उद्भूयोद्भूय नश्यताम्
Suddenly, in succession, it appears—like a city in a dream—arising and perishing again and again in the vast expanse of space and the great forest.
जगत्करञ्जकुञ्जानां बीजम् एतद् अवापजम् । नापेक्षते किञ्चिद् अपि क्षितिवार्यनिलादिकम्
This is the seed, born of consciousness, of the groves and clusters of the world; it does not depend at all on earth, water, wind, or anything else.
एतच् चिदात्मकं पश्चात् किलोर्व्यादि करिष्यति । स्वप्नसंवित्पुरम् इव चिन्मात्रात्मकम् एव तत्
This, being of the nature of consciousness, will later produce earth and so on; just as a city in a dream is made only of pure consciousness, so is this.