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.
अत्र तेजःकणो ऽस्मीति स्वयं चेतति चिन्तया । तम् एवोच्छूनम् इव सद् भावयत्य् आत्मनाम्बरे
Here, a particle of light thinks 'I am this,' through its own contemplation; it imagines itself as elevated, as if it were truly established in the sky of the self.
असद् एव सदाकारं सङ्कल्पेन्दुर् यथा शशम् । तम् एव भावयन् द्रष्टृदृश्यरूपतया स्थितः । एक एव द्विताम् एति स्वप्ने स्वमृतिबोद्धृवत्
That which is unreal assumes the form of reality, just as the moon appears in the sky by mere thought; by contemplating it, one remains as both observer and observed, becoming dual from unity, as in dreams or in the awareness of one's own death.
किञ्चित् स्थौल्यम् इवादत्ते ततस् तारकतां विदन् । यथाभावित्वम् अत्रार्थभाविताच् चित्स्वरूपतः
It takes on a slight solidity, then perceives itself as a star; according to the manner of its contemplation, the meaning arises from the nature of consciousness.
ख एव खात्मा सततो ऽप्य् अयं सो ऽहम् इति स्वयम् । चित्त्वात् प्रत्ययम् आदत्ते स्वप्ने त्वम् इव पान्थताम्
This soul is always space itself, and it thinks 'I am this'; due to its consciousness, it assumes a sense of individuality, just as you become a traveler in a dream.
तारकाकारम् आकारं भाविदेहाभिधं ततः । भावयन् याति तद्भावं चित्तं चेत्यार्थताम् इव
By imagining a star-like form, which is called the contemplated body, it becomes that very state, as the mind takes on the nature of the object it perceives.
परित्यज्येव तद् बाह्यं ततस् तारककोटरे । अन्तर् भाति बहिस्स्थो ऽपि पर्वतो मकुरे यथा
Having seemingly abandoned the external, then within the star's core, it shines inwardly, though it remains outside, like a mountain reflected in a mirror.
कूपसंस्थं यथा देहं समुद्गकगतं च वा । स्वप्नसङ्कल्पयोस् संविद् वेत्त्य् एवं जीवको ऽणुके
Just as a body may be situated in a well or emerge outside, so the awareness in dream and imagination knows this; likewise, the individual soul perceives within the atom.
खरूपतारकान्तस्स्थो जीवो यच् चेतति स्वयम् । तद् एतद् बुद्धिचित्तादि ज्ञानसन्तानरूपकम्
The soul, residing in the hard, star-like essence, acts by itself; this is the stream of knowledge, taking the form of intellect, mind, and so forth.
जीवाकाशस् ततस् तत्र तारकाकाशकोशगः । प्रेक्षे ऽहम् इति भावेन द्रष्टुं प्रसरतीव खे
From there, the space of the soul, contained within the star-like sheath, extends with the notion 'I observe,' as if reaching out to see in the sky.
ततो रन्ध्रद्वयेनेव भाविबाह्याभिधं पुनः । येन पश्यति तन् नेत्रयुग्मं नाम्ना भविष्यति
Then, through two apertures, it again projects what will be called the external; that by which it sees will later be named the pair of eyes.