नियत्या मूकताहेतुनिष्पौरुषतयाक्रियः । यस् तिष्ठति प्राणमरुत्स्पन्दस् तस्य क्व गच्छति
One who remains inactive due to fate, caused by speechlessness and lack of effort—where does the movement of his vital breath go?
अथ प्राणक्रियारोधम् अपि कृत्वा विरामदम् । यदि तिष्ठति तत् साधुर् मुक्त एव किम् उच्यते
If, after restraining the activity of the life-force, one remains at rest, that is indeed excellent; what more can be said of one who is liberated?
पौरुषैकात्मता श्रेयो मोक्षो ऽत्यन्तम् अकर्मता । आभ्यां तु शबलः पक्षो दुःखायैव महात्मनाम्
The highest good is the unity of effort and self, and liberation is utter inactivity; for the great ones, any wavering between these two brings only suffering.
नियतिर् ब्रह्मतत्त्वाभा तस्यां चेत् परिणम्यते । नूनं परमशुद्धायां तत् प्राप्तैव परा गतिः
If destiny transforms into the essence of Brahman, then surely, in that state of supreme purity, the highest attainment is already reached.
एतैर् नियत्यादिमहाविलासैर् ब्रह्मैव विस्फूर्जति सर्वगात्म । तृणादिवल्लीतरुगुल्मजालैस् सत्तेव तोयस्य धरान्तरस्था
By these great displays of destiny and the like, Brahman alone shines forth as the self of all, just as water pervades the earth, existing as grass, creepers, trees, and bushes.
सर्वशक्तेर् हि या यैव यथोदेति तथैव सा । तदा स्वशक्तिर् नानाभारूपिणी सा स्वभावतः
Whatever power arises in any way from the all-powerful, that is its own power, naturally manifesting in various forms.
यो ऽयं सर्वगतो देवः परमात्मा महेश्वरः । स्वच्छस् स्वानुभवानन्दरूपो ऽन्तादिविवर्जितः
This all-pervading Lord, the supreme Self, the great Lord, is pure, of the nature of one's own blissful experience, and free from beginning and end.
एतस्मात् परमानन्दाच् छुद्धचिन्मात्ररूपिणः । जीवस् सञ्जायते पूर्वं स चित्तं तत् ततो जगत्
From this supreme bliss, which is pure consciousness alone, the individual soul first arises; from that, mind, and from that, the world.
स्वानुभूतिप्रमाणे ऽस्मिन् ब्रह्मन् ब्रह्मणि बृंहिते । कथं सत्ताम् अवाप्नोति जीवको द्वैतवर्जिते
In this Brahman, which is established by the measure of one's own experience and is expanded, how can the individual soul exist, where duality is absent?
असदाभासम् अध्यात्म ब्रह्मास्तीह प्रबृंहितम् । बृंहच्चिद्भैरववपुर् आनन्दाभिधम् अव्ययम्
Within the Self, which appears as the unreal, there exists the vast Brahman, expanded here—the great, conscious, Bhairava-form, known as the imperishable Bliss.
तस्य यत् समम् आपूर्णं शुद्धं सत्त्वम् अचिह्नितम् । तद्विदाम् अप्य् अनिर्देश्यं तच् छान्तं परमं पदम्
Its essence, which is equal, full, pure, and unmarked, is indescribable even to those who know; that is the tranquil, supreme state.
तस्यैवोद्यन् महाशान्ति यत् सत्त्वं संविदात्मकम् । स्वभावात् स्पन्दनं तत् तज् जीवशब्देन कथ्यते
From that alone arises the great peace, whose essence is awareness; its natural vibration is called 'jīva'—the living being.
तत्रेमाः परमादर्शे चिद्व्योम्न्य् अनुभवात्मिकाः । असत्याः प्रतिबिम्बन्ति जगज्जालपरम्पराः
In this supreme mirror of consciousness-space, which is of the nature of experience, these unreal series of world-appearances are reflected.
ब्रह्मणस् स्फुरणं किञ्चिद् यद् अवाताम्बुधेर् इव । दीपस्य वाप्य् अवातस्य तज् जीवं विद्धि राघव
Whatever slight radiance arises from Brahman, like a windless ocean or a lamp without wind—know that, O Raghava, as the jīva.
शान्तत्वापगमे ऽच्छस्य मनाक्संवेदनात्मकम् । स्वाभाविकं यत् स्फुरणं चिद्व्योम्नस् सो ऽङ्ग जीवकः
When tranquility departs from the clear expanse, the natural radiance that is of the nature of mind and perception—O dear one, that is the jīva of consciousness-space.
यथा वातस्य चलनं कृशाणोर् उष्णता यथा । शीतता वा तुषारस्य तथा जीवत्वम् आत्मनः
Just as movement belongs to wind, heat to fire, and coldness to snow, so too is the state of being a jīva to the Self.
चिद्रूपस्यात्मतत्त्वस्य स्वभाववशतस् स्वयम् । मनाक्संवेदनं पूर्वं यत् तज् जीव इति स्मृतः
Of the Self, whose nature is consciousness, the initial self-awareness of mind arises naturally; that is remembered as the jīva.
तद् एव घनसंवित्ति यात्य् अहन्ताम् अनुक्रमात् । वह्न्यणुस् स्वेन्धनाधिक्यात् स्वां प्रकाशकताम् इव
That very dense awareness gradually assumes the sense of 'I', just as a spark of fire, when supplied with more fuel, attains its own illuminating nature.
यथास्य तारकासर्गे व्योम्नस् स्फुरति नीलिमा । शून्यस्याप्य् अस्य जीवस्य तथाहम्भावभावना
Just as, at the creation of stars, a bluish hue appears in the sky, so too does the notion of 'I am' arise in this empty being.
जीवो ऽहङ्कृतिम् आदत्ते सङ्कल्पकलयेद्धया । स्वयैव वा घनतया नीलिमानम् इवाम्बरम्
The individual soul takes on the form of egoity by the play of imagination, or by its own density, just as the sky takes on a bluish appearance.
अहम्भावो हि दिक्कालव्यवच्छेदाङ्किताकृतिः । खस्थस् सङ्कल्पवशतो वातस्पन्द इव स्फुरन्
The sense of 'I' is marked by distinctions of space and time; abiding in space, it vibrates under the influence of thought, like the movement of wind.
सङ्कल्पोन्मुखतां यातस् त्व् अहङ्काराभिधस् स्थितः । चित्तं जीवो मनो माया प्रकृतिश् चेति नामभिः
Having become inclined toward conceptualization, it remains known as ego, mind, individual soul, thought, illusion, or nature—by these various names.
तत्सङ्कल्पात्मकं चेतो भूतमात्रात्मकल्पनम् । कुर्वंस् तत्तां व्रजत्य् एव सङ्कल्पाद् याति पञ्चताम्
That mind, whose nature is conceptualization, imagines the elements as its own form; by doing so, it attains that state, and from that conceptualization, it dissolves.
तन्मात्रपञ्चकाकारं चित्तं तेजःकणो भवेत् । अजातजगति व्योम्नि तारका पेलवा यथा
The mind, taking the form of the five subtle elements, becomes like a particle of light, just as a faint star appears in the unborn sky.
तेजःकणत्वम् आदत्ते चित्तं तन्मात्रकल्पनात् । शनैस् स्वस्मात् परिस्पन्दाद् बीजम् अङ्कुरताम् इव
The mind assumes the state of a particle of light through its imagination of the subtle elements; gradually, from its own vibration, it becomes like a seed sprouting.
असौ तेजःकणो ऽण्डाख्यात् कल्पनात् कश्चिद् अण्डताम् । प्रयात्य् अन्तस्स्फुरद्ब्रह्मा जलम् आपीडताम् इव
That particle of radiance, called the 'cosmic egg,' by mere imagination, attains the state of an egg; within it, Brahma appears, just as water takes the form of a bubble.
कश्चिद् द्रागिति देहादिकल्पनाद् याति देहताम् । भ्रान्त्युत्थां तदतद्रूपां गन्धर्वेच्छेव पूश्श्रियम्
By the force of imagination, some swiftly assume the form of a body and so forth; arising from delusion, these forms are not their true nature, like the wealth of a celestial being conjured by desire.
कश्चित् स्थावरताम् एति कश्चिज् जङ्गमताम् अपि । कश्चिद् याति खवार्यादिरूपं सङ्कल्पतस् स्वजात्
Some attain the state of the immobile, some the state of the mobile; some, by their own will, take on forms such as sky, air, and water, according to their own kind.
सर्गादाव् आदिजो देहो जीवसङ्कल्पसम्भवः । क्रमेण पदम् आसाद्य वैरिञ्चं कुरुते जगत्
At the beginning of creation, the primordial body, arising from the resolve of the living being, gradually attains the station of Brahma and creates the world.
आत्मभूः कलनात्माभो यत् सङ्कल्पयति क्षणात् । तत् स्वभाववशाद् एव जातम् एव प्रपश्यति
The self-born, whose essence is imagination, instantly perceives as already arisen whatever he imagines, due to the force of his own nature.