प्रवृत्तिभाजो ये जीवास् ते तन्मात्रपदं गताः । तन्मात्रैकतया सर्गान् मिथः पश्यन्ति कल्पितान्
Those living beings who are engaged in activity have reached the state of subtle elements; by the unity of those subtle elements, they mutually perceive the imagined creations.
तन्मात्रैक्यप्रणालेन चित्रास् सर्गजलाशयाः । परस्परं सम्मिलन्ति घनतां यान्ति चाभितः
By the channel of the unity of the subtle elements, the diverse reservoirs of creation intermingle with one another and become dense together.
केचित् पृथक् स्थितिम् इताः पृथग् एव लयं गताः । केचिन् मिथस् सम्मिलिता जगत्षण्डास् स्थिताः कृताः
Some have remained in separate states and have dissolved separately; some have come together with each other and have formed the cosmic eggs.
जगत्षण्डसहस्राणि यत्रासङ्ख्यान्य् अणाव् अणौ । अपरस्परलग्नानि काननं ब्रह्म नाम तत्
Where countless thousands of cosmic eggs exist, each within each, not attached to one another—that is called the forest of Brahman.
मिथस् स मेलनं नैति घनतां समुपागतः । यद् यद् यत्र यथा रूढं तत् तत् पश्यति नेतरत्
That which does not unite with another, having attained density, perceives only what is established there, not anything else.
वर्तमानमनोराज्यवशाज् जीवपरम्पराः । परस्परं सम्मिलितास् सर्गाणां रूढिभावनाः
By the force of present mental imaginings, the successions of living beings merge with one another, forming the established patterns of creations.
देहसत्ता भृशं रूढा देहाभावस् तु विस्मृतः । देहत्वपरिरूढत्वाच् चिद्व्योम्ना विस्मृतात्मना
The existence of the body is firmly established, while the absence of the body is forgotten, because of deep-rooted identification with the body and forgetfulness of one's true self in the space of consciousness.
यथा शुद्धप्राणमरुत् परप्राणाभिवेधनात् । वेत्ति वेध्यमनोराज्यं तथा सर्गान् नराश्रयी
Just as the pure vital air, when struck by another's breath, knows the kingdom of the one struck, so too do the worlds, resting in humans, become known.
सर्वेषां जीवराशीनाम् आत्मावस्थात्रयं श्रितः । जाग्रत्स्वप्नसुषुप्ताख्यम् अत्र देहो न कारणम्
For all living beings, the three states of self—waking, dream, and deep sleep—are attained; here, the body is not the cause.
एवम् आत्मनि जीवत्वम् अन्यावस्थात्रयात्मनि । तापाम्भसीव वीचित्वम् अस्मिन् कचति देहता
Thus, the sense of living in the self, arising from the three states of consciousness, fluctuates here as the condition of embodiment, like the movement of waves in heated water.
चित्कलापदम् आसाद्य सुषुप्तान्तपदे स्थितम् । बुद्धो निवर्तते जीवो मूढस् सर्गे प्रवर्तते
Having reached the abode of the spark of consciousness and remaining at the threshold of deep sleep, the awakened soul withdraws, while the deluded soul engages in creation.
स्वभावशुद्धिर् हि यदा तदा मैत्री प्रवर्तते । द्वयोर् एकत्वरूपैव स्वसौहार्दनिदर्शना
When purity of nature arises, then friendship manifests; it appears as the unity of two, revealed by the sign of mutual goodwill.
अज्ञस् सुषुप्तात् सम्बुद्धो जीवः कश्चित् स्वसर्गभाक् । सर्वगत्वाच् चितः कश्चित् परसर्गेण नीयते
Some ignorant souls, awakened from deep sleep, become creators of their own worlds; while, due to the all-pervasiveness of consciousness, others are led by the creation of others.
सर्गे सर्गे पृथग्रूपं सन्ति सर्गान्तराण्य् अपि । तेष्व् अप्य् अन्तस्स्थसर्गौघाः कदलीदलपीठवत्
In each creation, distinct forms exist, and there are also intermediate creations; within them, inner streams of creation reside, like layers within the stem of a plantain.
सर्गे सर्गान्तरापूरपत्त्रपीवरवृत्तिमान् । स्वभावशीतलो ब्रह्मकदलीदलमण्डपः
In creation, the fullness of inner creations is like the abundant, rounded leaves of a plantain; the pavilion of Brahman, cool by nature, is like the plantain leaf.
कदल्याम् अन्यता नास्ति यथा पत्त्रशतेष्व् अपि । ब्रह्मतत्त्वे ऽन्यता नास्ति तथा सर्गशतेष्व् अपि
Just as there is no difference in the plantain, even among hundreds of leaves, so too, in the essence of Brahman, there is no difference among hundreds of creations.
बीजात् फलं रसाद् भूत्वा यथा बीजं पुनर् भवेत् । तथा ब्रह्म मनो भूत्वा बोधाद् ब्रह्म पुनर् भवेत्
Just as fruit arises from seed and, through its essence, becomes seed again, so too, Brahman becomes mind and, through awakening, returns again to Brahman.
रसकारणकं बीजं फलभावेन जृम्भते । ब्रह्मकारणको जीवो जगद्रूपेण जृम्भते
The seed, which is the cause of the fruit, expands into the form of the fruit; the individual soul, whose cause is Brahman, expands into the form of the world.
रसस्य कारणं किं स्याद् इति वक्तुं न युज्यते । स्वभावो निर्विशेषत्वात् परं वक्तुं न युज्यते
It is not proper to ask what is the cause of the essence, for its nature is undifferentiated; it is not fitting to speak of anything beyond that.
न चासत्ता सर्वमये वक्तुं क्वचन शक्यते । नाकारणे कारणादि परे वास्त्य् आदिकारणे
Nor can non-existence ever be asserted in that which is all; in that which is without cause, there is no cause or anything prior, nor is there a first cause beyond.
बीजं जहन् निजवपुः फलीभूतं विलोक्यते । ब्रह्माजहन् निजवपुः फलं बीजं च संस्थितम्
The seed, having abandoned its own form, is seen as the fruit; Brahman, having abandoned its own form, is established as both the fruit and the seed.
बीजस्याकृतिमत् सर्वं तेनानाकृति तत्पदम् । न युज्यते समीकर्तुं तस्मान् नास्त्य् उपमा शिवे
All forms arise from the formless seed; therefore, that supreme state is formless. It cannot be properly compared, thus, O auspicious one, there is no analogy for it.
खम् एव जायते खाभान् न च तज् जायते ऽन्यदृक् । अतो न जातं वा जातं विद्धि ब्रह्मनभो जगत्
Space alone appears as space, and it does not appear otherwise; therefore, know that the world is either unborn or born from Brahman-space.
दृश्यं पश्यन् स्वम् आत्मानं न द्रष्टा सम्प्रपश्यति । प्रपञ्चाक्रान्तसंवित्तेः कस्योदेति निजा स्थितिः
While perceiving the visible, one does not perceive oneself as the seer; whose own state arises when consciousness is pervaded by manifestation?
मृगतृष्णाजलभ्रान्तौ सत्यां केव विदग्धता । विदग्धतायां सत्यां तु केवासौ मृगतृष्णिका
When the illusion of water in a mirage is real, what cleverness is there? But when cleverness is real, what is that mirage?
आकाशविशदो द्रष्टा सर्वगो ऽपि न पश्यति । नेत्रं निजम् इवात्मानं दृशीभूतम् अहो भ्रमः
Though the witness, pure as space and all-pervading, does not see—just as the eye does not see itself when it becomes the object of vision; ah, what a wonder this delusion is!
आकाशविशदं ब्रह्म यत्नेनापि न लभ्यते । दृश्ये दृश्यतयादृष्टे त्व् अस्य लाभस् सुदूरतः
Even with effort, the Brahman, pure as space, cannot be attained; when the visible is seen as visible and not as the seer, its attainment is exceedingly distant.
त्वादृक्स्थूलो ऽवधानेन विना यत्र न दृश्यते । तत्रातिदूरोदस्तैव द्रष्टुस् सूक्ष्मस्य दृश्यता
Where something gross like you is not seen without attention, there the visibility of the subtle seer is cast far, far away.
द्रष्टा द्रष्टैव भवति न तु स्पृशति दृश्यताम् । दृश्यं च दृश्यते तेन द्रष्टा राम न दृश्यते
The seer remains only as the seer and does not become the seen; and the seen is seen by that—thus, O Rama, the seer is never seen.
द्रष्टैव सम्भवत्य् एको न तु दृश्यम् इहास्ति हि । द्रष्टा सर्वात्मको दृश्यं स्थितश् चेत् केव दृश्यता
Only the seer truly exists; there is no seen here at all. If the seer is all, and the seen is established, then what is left to be seen?