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.
अतो भेददशां दीनाम् अङ्गीकृत्योपदिश्यते । ब्रह्मेदम् एते जीवाश् च वेति वाचाम् अयं भ्रमः
Therefore, accepting the state of those distressed by the sense of difference, it is taught: 'This is Brahman, and these are living beings'—this is the confusion of speech.
इति दृष्ट्या निरासङ्गाद् ब्रह्मणो जायते जगत् । तज्जं तद् एव तत्त्वं तु गतं दुरवबोधतः
Thus, from the perspective of detachment, the world appears to arise from Brahman; but that which is born from That is itself That, though it has become difficult to comprehend.
मेरुमन्दरसङ्काशा बहवो जीवराशयः । उत्पत्योत्पत्य संलीनास् तस्मिन्न् एव परे पदे
Countless hosts of living beings, resembling Meru and Mandara mountains, repeatedly arise and dissolve in that very Supreme State.
अनाद्यन्तास् स्फुरन्त्य् अन्ये जायमानास् सहस्रशः । नानाककुब्निकुञ्जेषु पादपेष्व् इव पल्लवाः
Others, without beginning or end, arise and shine forth by the thousands, in the various corners of the world, like leaves sprouting on trees.
जीवौघाश् चोद्भविष्यन्ति मधाव् इव नवाङ्कुराः । तत्रैव लयम् एष्यन्ति ग्रीष्मे मधुलता इव
Streams of living beings emerge, as new shoots in spring, and there itself they dissolve, like honey-vines in the summer.
तिष्ठन्त्य् अजस्रं कालेषु त एवान्ये च भूरिशः । जायन्ते ऽथ प्रलीयन्ते परस्मिञ् जीवराजयः
They remain constantly through the ages, and many others are born and then perish; thus, the domains of living beings arise and subside in another.
पुष्पामोदाव् इवाभिन्नौ पुमान् कर्म च राघव । परमेशात् समायातौ तत्रैव विशतश् शनैः
Just as fragrance and flower are inseparable, so too, O Rāghava, man and action both arise from the Supreme Lord and gradually merge back there.
इत्थम् एते जगत्य् अस्मिन् दैत्योरगनरामराः । उद्भवन्यग्भवाभावैः प्रस्फुरन्ति पुनः पुनः
Thus, in this world, demons, serpents, humans, and gods repeatedly manifest and disappear, through birth, existence, and dissolution.
हेतुर् विहरणे तेषाम् आत्मविस्मरणाद् ऋते । न कश्चिल् लक्ष्यते साधो जन्माध्वफलदो ऽपरः
Except for self-forgetfulness, there is no other cause for their wandering; O noble one, no other path is seen that yields the fruit of birth.
अविसंवादितार्थं सद् यत् प्रमाणिकदृष्टिभिः । वीतरागैर् विनिर्णीतं तच् छास्त्रम् इति कथ्यते
That which is true, unfailing in meaning, determined by authoritative vision and by those free from passion, is called scripture.