यत् तद् अस्त्य् अमृतं ब्रह्म सर्वव्यापि निरामयम् । चिदाभासम् अनन्ताख्यम् अनादि विगतभ्रमम्
That which is immortal, Brahman, all-pervading, free from affliction, the reflection of consciousness, called the Infinite, beginningless, and devoid of confusion—that exists.
चित्स्पन्दवपुषस् तस्य स्पन्दः कस्माच्चिद् एव हि । प्रदेशाद् घनताम् एति सोम्याब्धेश् चलनाद् इव
The vibration of that which has the form of the movement of consciousness arises from a certain region, just as the movement of the moon's ocean causes a swelling.
अन्तर् अब्धेर् जलं यद्वत् स्पन्दात् स्तम्भवद् ईहते । सर्वशक्ति तथैकत्र गच्छति स्पन्दशक्तिताम्
Just as the water within the ocean, through agitation, appears to become solidified, so too all power gathers in one place and becomes the power of vibration.
आत्मन्य् एवात्मना व्योम्नि यथा सरति मारुतः । तथेहात्मात्मशक्त्यैव स्वात्मन्य् एवैति लोलताम्
Just as the wind moves in the sky by its own power, so here, the Self, by its own inherent energy, becomes active within itself.
स्वशिखास्पन्दशक्त्यैव दीपस् सोम्यो यथोच्चताम् । एति तद्वद् असाव् आत्मा तत् स्वे वपुषि वल्गति
Just as a lamp, by the power of its own flame, rises up, so too does the Self shine forth in its own form.
जलान्तरे ऽम्बुधेर् यद्वल् लसद् वारि क्वचिच् चलम् । सर्वशक्तिवपुष्य् एव तथा स्पन्दो विलासवान्
Just as, within the ocean, water sometimes shines and sometimes moves, so too, within the body of all powers, vibration appears with its own playfulness.
यथोल्लसति भाचक्रैर् द्रवत्काञ्चनसागरः । तथात्मनि परिस्पन्दैस् स्फुरत्य् अच्छैश् चिदर्णवः
As a sea of molten gold sparkles with circles of light, so the ocean of consciousness in the self flashes with pure pulsations.
लक्ष्यते मौक्तिकस्पन्दो यथा व्योम्नि दृशा दृशः । तथोदेति लसद्रूपा स्वशक्तिर् ब्रह्मणश् चितः
Just as the movement of a pearl is seen in the sky by the eye, so the radiant form of Brahman's own power arises from consciousness.
किञ्चित्क्षुभितरूपा सा चिच्छक्तिश् चिन्महार्णवे । तन्मय्य् एव स्फुरत्य् अच्छा तत्रैवोर्मिर् इवार्णवे
That power of consciousness, slightly stirred, shines purely in the great ocean of consciousness, just as a wave arises in the ocean itself.
आत्मनो ऽव्यतिरिक्तैव व्यतिरिक्तेव तिष्ठति । आलोकश्रीर् इवालोककोटरे घनतां गता
It remains as not separate from the self, yet appears as if separate, like the brilliance of light within the depths of illumination, having attained density.
क्षणं स्फुरन्ती सा देवी सर्वशक्तितया तया । चिनोति स्वां स्वयं शक्तिं कलेन्दोश् शीतताम् इव
For a moment, that goddess, flashing as all power, gathers her own power herself, just as the moon gathers its coolness.
उदितैषा प्रकाशाख्या चिच्छक्तिः परमात्मनः । देशकालक्रियाशक्तीर् वयस्यास् सम्प्रकर्षति
This consciousness-power, called illumination, arising from the supreme self, draws together the powers of space, time, and action, its companions.
अविदित्वा स्वभावं स्वं व्याप्यानन्तपदं स्थिता । रूपं परिमितेवासौ भावयत्य् अविभाविता
Without knowing its own nature, though pervading the infinite realm, it imagines its form as limited, though its true being is not distinguished.
यदैव भावितं रूपं तया परमकान्तया । तदैवैनाम् अनुगता नामसङ्ख्यादिका दृशः
Whenever that supreme beloved has conceived a form, then immediately the perceptions of name, number, and so on, follow her.
चिद् अथैतदवस्थैव व्यतिरिक्ता स्थितात्मनः । अनन्ता तद्गतैवाशु लहरीव महार्णवात्
Consciousness, in this very state, remains distinct from the embodied self; yet, being infinite, it swiftly enters into it, like a wave from the great ocean.
यथा कटककेयूरैर् भेदो हेम्नो विलक्षणः । तथात्मनश् चिता रूपं भावयन्त्या स्वम् आंशिकम्
Just as the difference between bracelets and armlets is not truly distinct from gold, so the form imagined by consciousness is only a partial aspect of the self.
यथा दीपेन दीपानां जातानाम् आत्मना तथा । देशकालकलामात्रभेदस् स्वो भावितश् चिता
Just as one lamp lights other lamps with its own flame, so the form conceived by consciousness is only a variation due to differences of place, time, and measure.
देशकालपरिस्पन्दशक्तिसन्दीपिताथ चित् । सङ्कल्पम् अनुधावन्ती प्रयाति कलनापदम्
Then, consciousness, stirred by the power of the movements of place and time, following thought, enters into the state of calculation.
विकल्पकल्पिताकारं देशकालक्रियास्पदम् । चितो रूपं महाबाहो क्षेत्रज्ञ इति कथ्यते
O mighty-armed one, the form of consciousness, imagined by conceptualization, and situated in place, time, and action, is called the 'knower of the field.'
क्षेत्रं शरीरम् इत्य् आहुस् तद् असौ वेत्त्य् अखण्डितम् । सबाह्याभ्यन्तरं तेन क्षेत्रज्ञ इति कथ्यते
They say the 'field' is the body, and that one knows it without division, both externally and internally; therefore, he is called the 'knower of the field.'
वासनाः कल्पयन् सो ऽपि यात्य् अहङ्कारतां पुनः । अहङ्कारो विनिर्णीता कालिकी बुद्धिर् उच्यते
He, too, fabricating desires, again assumes the state of ego; and the ego, when determined, is called the intellect associated with time.
बुद्धिस् सङ्कल्पकलिता प्रयाता मननास्पदम् । मनो घनविकल्पं तु गच्छतीन्द्रियतां शनैः
The intellect, formed by intention, becomes the ground of thought; but the mind, dense with varied imaginations, gradually assumes the nature of the senses.
पाणिपादमयं देहम् इन्द्रियाणि विदुर् बुधाः । देहो ऽसौ जायते लोके म्रियते ऽपि च जीवति
The wise know the body as composed of hands and feet, and the senses; this body is born in the world, it dies, yet it also lives.
एवं जीवो हि सङ्कल्पो वासनारज्जुवेष्टितः । दुःखजालपरीतात्मा क्रमाद् आयाति चित्तताम्
In this way, the individual soul is indeed intention, wrapped in the cord of latent impressions; afflicted by the net of sorrow, it gradually attains the state of mind.
क्रमेण पाकवशतः फलम् एति यथान्यताम् । अवस्थयैव नाकृत्या जीवो मलवशात् तथा
Just as, through the force of ripening, fruit attains another state in due course, so too the soul, because of impurity, changes state not by action but by condition.
जीवो ऽहङ्कारतां प्राप्तस् त्व् अहङ्कारश् च बुद्धिताम् । सङ्कल्पजालवलिता मनस्तां बुद्धिर् आगता
The soul attains the state of egoity, and the ego becomes intellect; intellect, enveloped by the net of intentions, reaches the state of mind.
मनो हि सङ्कल्पमयं संस्थाग्रहणतत्परम् । प्रतियोगिव्यवच्छिन्नं प्राप्तम् अन्यैर् अपीहितैः
Indeed, the mind is made of intention, intent on grasping forms; it is defined by its opposites, and is affected by what is imposed by others.
इच्छाद्याश् शक्तयो मत्तां गावो वृषम् इवोन्मदम् । अनुधावन्ति दोषाय सरितस् सागरं यथा
Desires and other powers, like cows after a bull or rivers after the sea, pursue the intoxicated mind for the sake of fault.
इतिशक्तिमयं चेतो घनाहङ्कारतां गतम् । कोशकारक्रिमिकवद् इच्छया याति बन्धनम्
Thus, this mind, composed of powers and become dense egoity, is bound by its own will, like a silkworm by the thread it spins.
स्वसङ्कल्पानुसन्धानात् पाशैर् आवलयद् वपुः । कष्टम् अस्मि स्वयं बद्धम् इत्य् आर्त्या परितप्यते
By continually following its own imaginations, it binds itself with fetters to the body; then, tormented by distress, it laments, 'Alas, I am bound!'