परस्परपरामर्शान् नानाताम् उपयान्त्य् अलम् । एकरूपाम्बुसामान्यमया एव निरामयाः
Through mutual interaction, they appear as many, yet in truth, they are of one form, composed of the same water, free from any disease or imperfection.
तथैवास्मिन् प्रवितते सिते शुद्धे निरामये । ब्रह्ममात्रैकवपुषि ब्रह्मणि स्फाररूपिणि
In the same way, in this vast, pure, stainless expanse—this single form of Brahman, which is pure consciousness and boundless—
सर्वशक्ताव् अनाद्यन्ते पृथग्वद् अपृथक्कृताः । संस्थिताश् शक्तयश् चित्रा विचित्राचारचञ्चलाः
All the various powers, though appearing as distinct, are not truly separate; they abide in that all-powerful, beginningless and endless reality, moving in diverse and wondrous ways.
नानाशक्ति हि नानात्वम् एति स्ववपुषि स्थितम् । बृंहितं ब्रह्मणि ब्रह्म पयसीवोर्मिमण्डलम्
Indeed, the diversity of powers is merely the appearance of diversity within its own being; Brahman, expanded within Brahman, is like the circle of waves in water.
नानारूपकरूपत्वाद् वैरूप्यशतकारिणी । नियतिर् नियताकारा पदार्थम् अधितिष्ठति
Because of the appearance of many forms, which create countless differences, fixed destiny, with its own definite shape, presides over all objects.
जडा जाड्यम् उपादत्ते चित्त्वम् आयाति चिन्मयी । वासनारूपिणी शक्तिस् स्वस्वरूपस्थितात्मनः
Inertness assumes inertness; consciousness arises as pure awareness; the power in the form of latent impressions abides in its own true nature.
ब्रह्मैवानघ तेनेदं स्फाराकारं विजृम्भते । नानारूपैः परिस्पन्दैः परिपूर्ण इवार्णवः
O sinless one, it is indeed Brahman by which this vast manifestation unfolds, appearing full through its various forms and movements, like the ocean with its waves.
नानातां स्वयम् आदत्ते नानाकारविहारतः । आत्मैवात्मन्य् आत्मनैव समुद्राम्भ इवाम्भसि
It does not assume diversity by itself, nor does it sport in various forms; the Self alone exists in the Self, by the Self, just as water remains in the ocean.
व्यतिरिक्ता न पयसो विचित्रा वीचयो यथा । व्यतिरिक्ता न सर्वेशात् समग्राः कलनास् तथा
Just as the diverse waves are not separate from water, so too all these manifestations are not separate from the Lord of all.
स्तम्भपुष्पलतापत्त्रफलकोरकयुक्तयः । यथैकस्मिं स्थिता बीजे तथा ब्रह्मणि शक्तयः
Just as stalk, flower, creeper, leaf, fruit, and bud exist within a single seed, so too all powers reside in Brahman.
नानाकर्तृतया नानाशक्तिता पुरुषे यथा । तथैवात्मनि सर्वज्ञे सर्वदा सर्वशक्तिता
Just as in a person there is manifold agency and various powers, so too in the all-knowing Self there is always all power.
विचित्रवर्णता यद्वद् दृश्यते कठिनातपे । विचित्रशक्तिता तद्वद् देवेशे सदसन्मयी
Just as manifold colors appear in the harsh sunlight, so too manifold powers, consisting of existence and non-existence, appear in the Lord of gods.
विचित्ररूपोदेतीयम् अविचित्रात् स्थितिश् शिवात् । एकवर्णात् पयोवाहाच् छक्रचापलता यथा
This manifold form arises from the unchanging Shiva; just as the play of lightning comes from a single color in the rain-bearing cloud.
अजडाज् जडतोदेति जाड्यभावनहेतुका । ऊर्णनाभाद् यथा तन्तुर् यथा पुंसस् सुषुप्तता
From the non-dull arises dullness, caused by the notion of dullness; just as a thread comes from the spider, or as deep sleep arises in a person.
अचित्तश् चैतसीं शक्तिं स्वबन्धायेच्छया शिवः । तनोति तान्तवं कोशं कोशकारक्रिमिर् यथा
The mindless Shiva, by his own will, extends the power of consciousness for his own bondage, just as the silkworm spins its cocoon.
स्वेच्छयात्मात्मनो ब्रह्मन् भावयित्वा स्वकं वपुः । संसारान् मोक्षम् आयाति स्वालानाद् इव वारणः
By his own will, O Brahman, the Self, having conceived his own form, attains liberation from samsara, just as an elephant frees itself from its bonds.
यद् एव भावयत्य् आत्मा सततं भावितस् स्वयम् । तयैवापूर्यते शक्त्या शीघ्रम् एव महान् अपि
Whatever the Self constantly contemplates, having contemplated it himself, he is quickly filled with that very power, even if he is great.
भाविता शक्तिर् आत्मानम् आत्मतां नयति क्षणात् । अनन्तम् अपि खं प्रावृण्मिहिका महती यथा
The power that has been contemplated leads the Self to selfhood in an instant, just as a great mist covers even the infinite sky.
या शक्तिर् उदिता शीघ्रं याति तन्मयताम् अजः । याम् एव तु स्थितिं यातस् तन्मयो भवति द्रुमः
Whatever power arises, the unborn one quickly becomes identified with it; and whatever state it attains, the tree becomes of that very nature.
न मोक्षो मोक्ष ईशस्य न बन्धो बन्ध आत्मनः । बन्धमोक्षदृशौ लोके न जाने प्रोत्थिते कुतः
There is no liberation as liberation for the Lord, nor bondage as bondage for the Self; in the world, I do not know whence the notions of bondage and liberation have arisen.
नास्य बन्धो न मोक्सो ऽस्ति तन्मयश् चैव लक्ष्यते । ग्रस्तं नित्यम् असत्येन मायामयम् अहो जगत्
For him, there is neither bondage nor liberation, yet he appears as identified with them; alas, the world is always seized by unreality, being made of illusion.
यदैव चित्तं कलितम् अकलेन किलात्मना । कोशकीटवद् आत्मायम् अनेनावलितस् तदा
When the mind is shaped by the unconditioned Self, then the Self is enveloped by it, just as a cocoon encloses the silkworm.
अनन्यरूपास् त्व् अन्यत्वविकल्पितशरीरकाः । मनश्शक्तय एतस्माद् इमा निर्यान्ति कोटिशः
These powers of the mind, which assume various forms and bodies through the notion of otherness, emerge from it by the millions.
तत्स्थास् तज्जाः पृथग्रूपास् समुद्राद् इव वीचयः । तत्स्थास् तज्जाः पृथक्स्थाश् च चन्द्राद् इव मरीचयः
Those abiding in that, born from that, and of distinct forms, are like waves from the ocean; those abiding in that, born from that, and remaining separate, are like rays from the moon.
अस्मिन् स्पन्दमये स्फारे परमात्ममहाम्बुधौ । चिज्जले वितताभोगे चिन्मात्ररसशालिनि
In this vast, vibrant ocean of the supreme Self, filled with the waves of consciousness and the pure essence of awareness,
काश्चित् स्थिता हरिब्रह्मरुद्रचिद्वलनाधिकाः । लहर्यः प्रस्फुरन्त्य् एतास् स्वभावोद्भावितात्मिकाः
Some waves, endowed with the brilliance of Hari, Brahma, and Rudra, arise and shimmer, manifesting from their own inherent nature.
काश्चिद् यममहेन्द्रार्कवह्निवैश्रवणादिकाः । घ्नन्ति कुर्वन्ति तिष्ठन्ति लहर्यश् चपलैषणाः
Some, associated with Yama, Mahendra, the Sun, Fire, and Kubera, are restless waves that destroy, create, and remain, driven by fickle desires.
काश्चित् किन्नरगन्धर्वविद्याधरसुरादिकाः । उत्पतन्ति पतन्त्य् उग्रा लहर्यः परिवल्गिताः
Some, linked to Kinnaras, Gandharvas, Vidyadharas, and gods, are fierce, whirling waves that rise and fall.
काश्चित् किञ्चित्स्थिताकारा यथा कमलजादिकाः । काश्चिद् उत्पन्नविध्वस्ता यथा सुरनरादिकाः
Some have a somewhat stable form, like those born from the lotus (Brahma) and others; some arise and are destroyed, like gods, humans, and the rest.
क्रिमिकीटपतङ्गादिगोनासाजगरादिकाः । काश्चित् तस्मिन् महाम्भोधौ स्फुरन्त्य् एतेषु बिन्दुवत्
Some, such as worms, insects, moths, cattle, jackals, and the like, appear in that great ocean, flickering like droplets among its waves.