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.
जगदाद्यङ्कुरं यत्रतत्रस्थम् अपि मुञ्चति । जगतः पञ्चकं बीजं पञ्चकस्य चिद् अव्यया
Wherever it is, it releases the sprout of the world; the seed of the world is the fivefold, and the imperishable consciousness is the seed of the fivefold.
यद् बीजं तत् फलं विद्धि तस्माद् ब्रह्ममयं जगत् । एवम् एष महाकाशे सर्गादौ पञ्चको गणः
Know that as the seed, so is the fruit; therefore, the world is of the nature of Brahman. Thus, at the beginning of creation, this group of five arises in the great space.
चिच्छक्त्याकाशभूतात्मा कल्पितो ऽस्ति न वास्तवः । अनेनोच्छूनताम् एत्य यद् अपीदं वितन्यते
The fivefold, consisting of consciousness, space, and the elements, is imagined, not real; by this, whatever is spread out here attains expansion.
तद् अप्य् आकाशरूपात्म कलनात्म न सन्मयम् । न क्वचिन् नाम तत् सिद्धं यद् असिद्धेन साध्यते
That too, being of the nature of space and of conceptual essence, is not truly existent; nothing is ever established by that which is itself unestablished.
खरूपं यद् विकल्पात्म कथं तत् सत्यताम् इयात् । अथ चेत् पञ्चकं ब्रह्म ब्रह्मात्मकतया तया
How can that which is of the nature of space and conceptualization attain reality? But if the fivefold is Brahman, then by its Brahman-nature—
तत् पञ्चकविधिप्रौढो ब्रह्मैव त्रिजगद्भ्रमः । यथा स्फुरति सर्गादाव् एष पञ्चकसम्भवः
That fivefold, matured by the rule of the five, is Brahman alone—the illusion of the three worlds. As it flashes forth at the beginning of creation, so does this fivefold arise.
तथैवाद्येह भूतत्वे याति कारणतां स्वयम् । एवं न जायते किञ्चिज् जगज् जातं च लक्ष्यते
In the same way, at the very beginning, it itself becomes the cause in the state of the elements. Thus, nothing is ever born, yet the world appears as if born.
स्वप्नसङ्कल्पपुरवद् असत् सद् अनुभूयते । ब्रह्माकाशः पराकाशो जीवाकाशत्वम् आत्मनि
Like a city seen in a dream or imagination, the unreal is experienced as real. The space of Brahman, the outer space, and the space of the individual soul are all within oneself.
इति वेत्त्य् अवदातात्मा पृथ्व्यादीनाम् असम्भवात् । इत्य् एष जीवः कथितो व्योम्नि खात्मा यथोदितः
Thus, the pure-minded one knows that earth and the other elements do not truly arise; this is how the individual soul is described, as the essence of space, as previously explained.
जीवाकाशस् त्व् इमं देहं यथा विन्दति तच् छृणु । जीवाकाशः खम् एवासौ तस्मिंस् तु परमाम्बरे
Now hear how the space-like soul acquires this body: the soul-space is itself space, and it exists in the supreme expanse.