ध्यानात् कदाचिद् भगवान् स्वयं विरमति प्रभुः । चिद्वशात् सलिलस्पन्दात् सोम्यत्वाद् इव वारिधिः
Sometimes, by meditation, the blessed Lord himself ceases, by the power of consciousness, just as the ocean becomes still by the cessation of waves.
विचारयति संसारं सुखदुःखसमन्वितम् । आशापाशशतैर् बद्धं रागद्वेषभयातुरम्
He reflects upon the world, filled with pleasure and pain, bound by hundreds of cords of desire, and afflicted by attachment, aversion, and fear.
ततस् स करुणाक्रान्तमना भूतविभूतये । करोतीह महार्थानि शास्त्राणि विविधानि च
Then, his mind overcome by compassion for all beings, he undertakes great works here, including various scriptures.
अध्यात्मज्ञानगर्भाणि वेदवेदान्तवन्ति च । पुराणादीनि चान्यानि मुक्तये सर्वदेहिनाम्
These are filled with the essence of spiritual knowledge, including the Vedas, Vedānta, Purāṇas, and others, all for the liberation of embodied beings.
पुनस् तत् परम् आलम्ब्य पदम् आपद्विवर्जितम् । स्वस्थस् तिष्ठति शान्तात्मा निर्मन्दर इवार्णवः
Again, resting upon that supreme state, free from adversity, he abides in his own nature, with a tranquil mind, like an ocean undisturbed by Mandara.
अवलोक्य जगच्चेष्टां मर्यादायां नियोज्य च । ब्रह्मा कमलपीठस्थः पुनस् स्वात्मनि तिष्ठति
Observing the activities of the world and maintaining order, Brahmā, seated on the lotus, once more abides in his own Self.
केवलं जन्मसंस्कारवशतस् तस्य तद् वपुः । अपुनर्जननायैव चक्रभ्रमवद् आस्थितम्
Only by the force of past births and impressions does his body remain, established solely for non-return to birth, like a wheel set in motion.
न रोचते ऽस्य सन्त्यागो वपुषो न च सङ्ग्रहः । नात्मा न चेतरन् नेहा न स्थितिर् नास्थितिस् तथा
He has no inclination to abandon the body, nor to preserve it; there is neither self nor other here, neither existence nor non-existence.
सर्वभावसमारम्भस् समस् सर्वासु वृत्तिषु । परिपूर्णार्णवाकारो मुक्त एवावतिष्ठते
Undertaking all actions equally, remaining the same in every state, he stands liberated, like a full and perfect ocean.
कदाचित् केवलं सर्वसङ्कल्पपरिहीनया । यदृच्छयानुग्रहार्थं लोकानां प्रविबुध्यते
Sometimes, solely by chance and without any intention whatsoever, one awakens for the sake of bestowing grace upon the worlds.
एषा ब्राह्मी स्थितिः पुण्या या मयोक्ता महामते । जातिं विद्धि सुरानीके ताम् एतां सात्त्विकीम् इति
This pure state of Brahman, O wise one, which I have described, know it to be the sattvic state of birth, O leader of the gods.
विसर्गे परमाकाशे ब्रह्मणो या मनःकला । उदेति प्रथमं सैषा ब्रह्मत्वं समुपाश्नुते
When, in the supreme expanse, the first movement of mind arises from Brahman, it attains the state of Brahman.
सर्गे स्थितिं गते त्व् अन्या योदेति कलना परा । सा व्योमानिलम् आश्रित्य प्रविष्यौषधिपल्लवान्
But when creation has become established, another, higher movement arises, which, relying on space and air, enters into herbs and leaves.
काचित् सुरत्वम् आयाति पुरुषत्वम् अथापरा । काचित् तिर्यक्त्वम् आयाति काचिद् आयाति यक्षताम्
Some attain the state of gods, others become human beings; some take birth as animals, and some become yakṣas.
चन्द्ररश्मिप्रणालेन गृहीतौषधिपल्लवा । या यत् सत्त्वं समभ्येति सा तद् एवाशु जायते
Through the channel of the moon’s rays, the herbs and leaves are imbued; whatever being enters them, that is quickly born as such.
जाता संसर्गवशतस् तस्मिन्न् एव हि जन्मनि । बध्यते मुच्यते वासौ स्वचमत्कारभेदतः
Born through the force of association in that very birth, one is bound or liberated according to the difference in one’s own perception.
इत्थं गता स्थितिम् इयं किल रामभद्र सृष्टिस् स्फुटं प्रकटसङ्कटकर्मबन्धा । आविर्भवद्विविधवेषविहारभारसंरम्भगर्भविधुरा कलनापदेन
Thus, O Rāmabhadra, this creation has come to be established—clearly bound by the manifest and unmanifest chains of action, filled with the burden of various forms and activities that arise from the womb of imagination.
अस्मिन् भगवति ब्रह्मण्य् अमलं पदम् आस्थिते । पितामहे महाबाहो कृतसर्गव्यवस्थितौ
When the immaculate state in the divine Brahman is attained, O mighty-armed one, the creator, having established creation, abides therein.
जगज्जीर्णारघट्टे ऽस्मिन् वहति स्वव्यवस्थया । विप्रोतभूतघटया रज्ज्वा जीविततृष्णया
In this world worn by age and suffering, it proceeds according to its own order, like a pot suspended by a cord—the cord being the thirst for life.
ब्रह्मोत्थेषु च जीवेषु विशत्सु भवपञ्जरम् । वासनालूनशीर्णेषु पयोराशिं पयस्स्व् इव
Among the living beings arisen from Brahman, entering the cage of worldly existence, when their tendencies are exhausted and worn away, they become like water in the ocean.
आगतेष्व् ईश्वराद् व्योमवातमध्यविवर्तिषु । मनस्स्व् अन्येषु वातान्ताल् लोलालातात् कणेष्व् इव
When they come from the Lord, moving through the midst of space and wind, their minds, like particles, are agitated by the gusts of wind.
अनारतं विनिर्यान्ति विशन्त्य् अन्ये तथाभितः । राम ब्रह्मणि जीवौघास् तरङ्गा इव वारिधौ
Continuously, some depart and others enter from all sides; O Rama, streams of living beings in Brahman are like waves in the ocean.
अनाद्यन्तपदोत्पन्नाः कलनापदम् आगताः । भूताकाशं विशन्त्य् अन्ये धूमश्रिय इवाम्बुदम्
Born from the state without beginning or end, having reached the realm of calculation, some enter the elemental space like rays of smoke into a cloud.
एकतां तत्र गच्छन्ति भूततन्मात्रमण्डलैः । मन्दारकुसुमामोदा यथा मधुरमारुतैः
There, they attain unity with the circles of elemental essences, just as the fragrance of mandara flowers is blended by sweet breezes.
ते तु तन्मात्रवातेन तत्प्राणत्वम् उपेयुषा । आक्रम्यन्ते प्रचण्डेन दैत्यौघेनामरा इव
But those, by the wind of the elemental essences, having acquired the nature of vital force, are overpowered by the fierce host of demons, like immortals.
भूतप्राणानिलोत्थेन तेन गन्धवहेन ते । निवेश्यन्ते शरीरेषु गन्धा घ्राणव्रणेष्व् इव
By the wind arising from the elements, which carries fragrance, scents are deposited in bodies, just as odors settle in wounds of the nose.
तेषु भूतशरीरेषु जीवा गच्छन्ति वीर्यताम् । ततो जगति जायन्ते भवन्ति प्राणिनस् स्फुटाः
In those elemental bodies, living beings attain vitality; from there, they are born in the world and become manifest as living creatures.
अन्ये धूमादिमार्गेण गर्भताम् एत्य देहिनाम् । प्राणिताम् उपगच्छन्ति चिरं स्थावरतां च वा
Others, by the path of smoke and similar means, enter the wombs of embodied beings, attaining life or remaining for a long time in a stationary state.
केचित् पवनमार्गेण शालिकोटरशायिनः । वीर्यताम् एत्य जायन्ते विविधाः प्राणधर्मिणः
Some, by the path of wind, lying within rice grains, attain vitality and are born as various beings endowed with life.
काचिद् उत्पन्नमात्रैव राम जीवपरम्परा । तन्मात्रवलिता तावत् तिष्ठत्य् अम्बरकोटरे
O Rama, sometimes a lineage of living beings, just arisen, remains for a while, enveloped only by subtle elements, within the hollow of the sky.