अनद्यतनजन्मात्तमतिस् तादृशकारणा । योत्पत्तिर् मध्यमा पुंसो राम द्वित्रिभवान्तरा
O Rama, the origin of such dullness, not from the present birth but from previous ones, is considered a middling birth for a person, occurring after two or three lifetimes.
तद्वत्कार्यानुगा लोके राजसी राजसत्तम । अविप्रकृष्टजन्माध्वा सोच्यते कृतबुद्धिभिः
In the same way, O best of kings, the rājasic path in the world, which follows after actions and is not far removed from noble birth, is described by those of discerning intellect.
सा हि तज्जन्ममात्रेण मोक्षयोग्या मुमुक्षुभिः । तादृक्कार्यानुमानेन प्रोक्ता राजससात्त्विकी
For, by that very birth alone, she is considered fit for liberation by those who seek it; and, by inference from such actions, she is called rājasa-sāttvikī.
सैव चेद् इतरैर् अल्पैर् जन्मभिर् मोक्षभागिनी । तत् तादृशी हि सा तज्ज्ञैः प्रोक्ता राजसराजसी
If, with only a few more births among others, she attains liberation, then such a one is called by the wise as rājasa-rājasī.
सैव जन्मशतैर् मोक्षभागिनी चेच् चिरैषिणी । तद् उक्ता तादृगारम्भा सद्भी राजसतामसी
If she attains liberation after hundreds of births, being one who seeks for a long time, then such a one is called by the virtuous as rājasa-tāmasī, having such a beginning.
सैव सन्दिग्धमोक्षा चेत् सहस्रैर् अपि जन्मनाम् । तद् उक्ता तादृगारम्भा राजसात्यन्ततामसी
If she attains liberation with doubt, even after thousands of births, then such a one is called rājasa-atyanta-tāmasī, having such a beginning.
भुक्तजन्मसहस्रा तु योत्पत्तिर् ब्रह्मणो नृणाम् । चिरमोक्षा हि कथिता तामसी सा महर्षिभिः
But when, after thousands of enjoyed births, the origin of Brahman arises in people, then such long-delayed liberation is described by the great sages as tāmasī.
तज्जन्मनैव मोक्षस्य भागिनी चेत् तद् उच्यते । तज्ज्ञैस् तामससत्त्वेति तादृगारम्भशंसिनी
If, by that very birth, she becomes eligible for liberation, then the wise call her tāmasa-sāttva, indicating such a beginning.
भावैः कतिपयैर् मोक्षभागिनी चेत् तद् उच्यते । तमोराजसरूपेति तादृशैर् गुणवृत्तिभिः
If, with only a few dispositions, she becomes eligible for liberation, then she is called tamo-rājasa in form, by such qualities and tendencies.
पूर्वं जन्मसहस्राढ्या पुरो जन्मशतैर् अपि । मोक्षयोग्या ततः प्रोक्ता तज्ज्ञैस् तामसतामसी
One who, in previous lives numbering in the thousands or even hundreds, has been prepared for liberation, is said by the wise to be fit for liberation; such a one is neither tamasic nor extremely tamasic.
पूर्वं तु जन्मलक्ष्याढ्या जन्मलक्ष्यैः पुरो ऽपि चेत् । सन्दिग्धमोक्षा तद् असौ प्रोच्यते ऽत्यन्ततामसी
But if, in previous lives numbering in the hundreds of thousands or even millions, one has not been so prepared, then such a person, whose liberation is doubtful, is called extremely tamasic.
सर्वा एतास् समायान्ति ब्रह्मणो भूतजातयः । किञ्चित्प्रचलिता भोगात् पयोराशेर् इवोर्मयः
All these beings arise from Brahman, some slightly stirred from enjoyment, like waves from the ocean.
सर्वा एता विनिष्क्रान्ता ब्रह्मणो जीवराशयः । स्वतेजस्स्पन्दिता भोगाद् दीपाद् इव मरीचयः
All these streams of living beings emerge from Brahman, vibrating with their own energy, departing from enjoyment like rays from a lamp.
सर्वा एव समुत्पन्ना ब्रह्मणो भूतपङ्क्तयः । स्वमरीचिबलोद्धूताद् अलाताङ्गात् कणा इव
All these lines of beings arise from Brahman, like particles from a firebrand tossed by the force of its own sparks.
सर्वा एवोत्थितास् तस्माद् ब्रह्मणो जीवजातयः । मन्दारमञ्जरीरूपाश् चन्द्रबिम्बाद् इवांशवः
All these kinds of living beings arise from Brahman, like rays from the moon, appearing as clusters of mandara blossoms.
सर्वा एव समुत्पन्ना ब्रह्मणो दृश्यदृष्टयः । यथा विटपिनश् चित्रास् तद्रूपा विटपश्रियः
All these perceptions and objects arise from Brahman, just as the varied beauties of a tree arise from the tree itself.
सर्वा एव समुत्पन्ना ब्रह्मणो जीवशक्तयः । कटकाङ्गदकेयूरयुक्तयः कनकाद् इव
All these powers of living beings arise from Brahman, just as armlets, bracelets, and ornaments are fashioned from gold.
सर्वा एवोत्थिता राम ब्रह्मणो जीवराशयः । निर्झराद् अमलोद्द्योतात् पयसाम् इव बिन्दवः
All living beings, O Rama, arise from Brahman, just as drops of water emerge from a pure, radiant spring.
अजस्यैवाखिला राम भूतसन्ततिकल्पना । आकाशस्य घटस्थालीरन्ध्राकाशादयो यथा
All the imagined continuities of beings, O Rama, belong to the unborn alone, just as the spaces within a pot, a jar, or a hole are all but forms of space.
सर्वा एवोत्थिता लोककलना ब्रह्मणः पदात् । शीकरावर्तलहरीबिन्दवः पयसो यथा
All the imagined worlds arise from Brahman, just as droplets, eddies, waves, and bubbles arise from water.
सर्वा एवोत्थिता राम ब्रह्मणो दृश्यदृष्टयः । मृगतृष्णातरङ्गिण्यो यथा भास्करतेजसः
All perceptions and objects perceived, O Rama, arise from Brahman, just as the mirage-waves appear from the sun’s radiance.
सर्वा दृश्यदृशो द्रष्टुर् व्यतिरिक्ता न रूपतः । शीतरश्मेर् इव ज्योत्स्ना स्वालोका इव तेजसः
All objects and their perceptions are not truly separate from the perceiver, just as moonlight is not different in essence from the cool moon, or light from its own radiance.
एवम् एता हि लोकानां जातयो विविधाश्रयाः । तस्माद् एव समायान्ति तस्मिन्न् एव विशन्ति च
In this way, the various kinds of beings in the worlds have diverse bases; they all come forth from that alone and merge back into that.
काश्चिज् जन्मसहस्रान्ताजातयश् चिरकालिकाः । काश्चित् कतिपयातीतजन्मरूपा व्यवस्थिताः
Some lineages of beings endure for thousands of births, while others are established for only a few past incarnations.
इत्थं जगत्सु विविधेषु विचित्ररूपास् तस्येच्छया भगवतो व्यवहारवत्यः । आयन्ति यान्ति निपतन्ति तथोत्पतन्ति भूतश्रियः कणघटा इव पावकोत्थाः
Thus, in these various worlds, the wondrous forms of beings, by the will of the Blessed One, come, go, fall, and arise—like sparks from a blazing fire.
अभिन्नौ कर्मकर्तारौ समम् एव परात् पदात् । स्वयं प्रकटतां यातौ पुष्पामोदौ तरोर् इव
The two, the doer and the action, are not different, but equally proceed from the Supreme; they manifest themselves spontaneously, like the fragrance and the blossom of a tree.
सर्वसङ्कल्पनामुक्ते जीवा ब्रह्मणि निर्मले । स्फुरन्ति वितते व्योम्नि नीलिम्न इव चन्द्रकाः
When all notions and intentions have ceased, living beings shine forth in the pure Brahman, spread out like moonbeams in the vast blue sky.
अप्रबुद्धजनाचारो यत्र राघव दृश्यते । तत्र ब्रह्मण उत्पन्ना जीवा इत्य् उक्तयस् स्थिताः
Wherever, O Raghava, the conduct of those who are not awakened is seen, there statements such as 'living beings arise from Brahman' are maintained.
सम्प्रबुद्धजनाचारे वक्तुम् एवं न शोभनम् । यद् ब्रह्मण इदं जातं न जातं वेति राघव
But in the conduct of those who are awakened, O Raghava, it is not fitting to say, 'this has arisen from Brahman' or 'it has not arisen.'
काचिद् वा कलना यावन् न नीता राघव प्रथाम् । उपदेश्योपदेशश्रीस् तावल् लोके न शोभते
As long as any notion whatsoever has not been brought to prominence, O Raghava, the teaching and the glory of instruction do not shine in the world.