1. Chapter 1

वाग्भाभिर्ब्रह्मविद्ब्रह्म भाति स्वप्न इवात्मनि । यदिदंतत्स्वशब्दोत्थैर्यो यद्वेत्ति स वेत्ति तत् ॥ १ ॥

vāgbhābhirbrahmavidbrahma bhāti svapna ivātmani | yadidaṃtatsvaśabdotthairyo yadvetti sa vetti tat || 1 ||

It is both by means of words and lights (Vagbhabhis i. e. the words of the scripture and the lights of nature and reason, that the knower of the Great God (Brahmavid), perceives the spirit of Brahma appearing within himself as in a dream. And he also knows him as such, who understands him according to the purport of the holy text. "What this is, that is the self."

न्यायेनानेन लोकेऽस्मिन्सर्गे ब्रह्माम्बरे सति । किमिदं कस्य कुत्रेति चोद्यमूचे निराकृतम् ॥ २ ॥

nyāyenānena loke'sminsarge brahmāmbare sati | kimidaṃ kasya kutreti codyamūce nirākṛtam || 2 ||

This passage shows in short, the visible world to reside in the vacuous bosom of Brahma at its creation:it is now to be known in length, what this creation is, whence it takes its rise, and wherein it becomes extinct at last.

अहं तावद्यथाज्ञानं यथावस्तु यथाक्रमम् । यथास्वभावं तत्सर्वं वच्मीदं श्रूयतां बुध ॥ ३ ॥

ahaṃ tāvadyathājñānaṃ yathāvastu yathākramam | yathāsvabhāvaṃ tatsarvaṃ vacmīdaṃ śrūyatāṃ budha || 3 ||

Hear me, O intelligent Rama! now expound to you all things according to my best knowledge of them, and agreeably to their nature and substance in the order of creation.

स्वप्नवत्पश्यति जगच्चिन्नभोदेहवित्स्वयम् । स्वप्नसंसारदृष्टान्त एवाहं त्वं समन्वितम् ॥ ४ ॥

svapnavatpaśyati jagaccinnabhodehavitsvayam | svapnasaṃsāradṛṣṭānta evāhaṃ tvaṃ samanvitam || 4 ||

One conscious of himself as a spiritual and intelligent being, views the passing world as a Somnum (swapnam) dream: and this dreaming simile of the passing world, applies equally to our knowledge of ego and tu or non-ego.

मुमुक्षुव्यवहारोक्तिमयात्प्रकरणात्परम् । अथोत्पत्तिप्रकरणं मयेदं परिकथ्यते ॥ ५ ॥

mumukṣuvyavahāroktimayātprakaraṇātparam | athotpattiprakaraṇaṃ mayedaṃ parikathyate || 5 ||

Next to the book describing the conduct of the seekers of liberation (mumukshu-vyavahara), then follows the book of evolution (utpatti), which I am now going to propound to you.

बन्धोऽयं दृश्यसद्भावाद्दृश्याभावेन बन्धनम् । न संभवति दृश्यं तु यथेदं तच्छ्रणु क्रमात् ॥ ६ ॥

bandho'yaṃ dṛśyasadbhāvāddṛśyābhāvena bandhanam | na saṃbhavati dṛśyaṃ tu yathedaṃ tacchraṇu kramāt || 6 ||

Bondage consists in our belief of the reality of the visible world (and our relation with its phenomena, Gloss). So our release depends on the negation of phenomenals. Now hear me tell you how to get rid of the visible.

उत्पद्यते यो जगति स एव किल वर्धते । स एव मोक्षमाप्नोति स्वर्गं वा नरकं च वा ॥ ७ ॥

utpadyate yo jagati sa eva kila vardhate | sa eva mokṣamāpnoti svargaṃ vā narakaṃ ca vā || 7 ||

Whoever is born in this world, continues to progress, till at last he obtains his final liberation (his ultimum and optimum perfection); or rises towards heaven or falls into hell (under the subjection of his righteous and unrighteous actions.

अतस्ते स्वावबोधार्थं तत्तावत्कथयाम्यहम् । उत्पत्तिः संसृतावेति पूर्वमेव हि यो यथा ॥ ८ ॥

ataste svāvabodhārthaṃ tattāvatkathayāmyaham | utpattiḥ saṃsṛtāveti pūrvameva hi yo yathā || 8 ||

I shall therefore expound for your understanding every thing relating to the production and continuance of things, and their prior states as they were.

इदं प्रकरणार्थं त्वं संक्षेपाच्छृणु राघव । ततः संकथयिष्यामि विस्तरं ते यथेप्सितम् ॥ ९ ॥

idaṃ prakaraṇārthaṃ tvaṃ saṃkṣepācchṛṇu rāghava | tataḥ saṃkathayiṣyāmi vistaraṃ te yathepsitam || 9 ||

Hear me Rama, now give you an abstract of this book in brief, and I will here-after dilate upon it, as you may wish to know more of this.

यदिदं दृश्यते सर्वं जगत्स्थावरजंगमम् । तत्सुषुप्ताविव स्वप्नः कल्पान्ते प्रविनश्यति ॥ १० ॥

yadidaṃ dṛśyate sarvaṃ jagatsthāvarajaṃgamam | tatsuṣuptāviva svapnaḥ kalpānte pravinaśyati || 10 ||

Whatever appears either as moving or unmoving in this world, know them all as appearances in a dream in a state of sound sleep (susupti);which become extinct at the end of a Kalpa-age.

ततः स्तिमितगम्भीरं न तेजो न तमस्ततम् । अनाख्यमनभिव्यक्तं सत्किंचिदवशिष्यते ॥ ११ ॥

tataḥ stimitagambhīraṃ na tejo na tamastatam | anākhyamanabhivyaktaṃ satkiṃcidavaśiṣyate || 11 ||

Then there remains a nameless and undeveloped something, in a state of deep, dark and dank abyss, without any light or thick-spread (nebulae) over it.

ऋतमात्मा परं ब्रह्म सत्यमित्यादिका बुधैः । कल्पिता व्यवहारार्थं तस्य संज्ञा महात्मनः ॥ १२ ॥

ṛtamātmā paraṃ brahma satyamityādikā budhaiḥ | kalpitā vyavahārārthaṃ tasya saṃjñā mahātmanaḥ || 12 ||

This great self-existence is afterwards attributed with the titles of Reality (Rita), self (Atma), Supreme (Param), Immense (Brahma), Truth (Satyam) and so forth by the wise, as expressions for the Great Spirit (mahatman) for popular use.

स तथाभूत एवात्मा स्वयमन्य इवोल्लसन् । जीवतामुपयातीव भाविनाम्ना कदर्थिताम् ॥ १३ ॥

sa tathābhūta evātmā svayamanya ivollasan | jīvatāmupayātīva bhāvināmnā kadarthitām || 13 ||

This self-same spirit next shows itself in another form, which is called the living soul (Jivatma), and comes afterwards to be understood in the limited sense of life.

ततः स जीवशब्दार्थकलनाकुलतां गतः । मनो भवति भूतात्मा मननान्मन्थरीभवन् ॥ १४ ॥

tataḥ sa jīvaśabdārthakalanākulatāṃ gataḥ | mano bhavati bhūtātmā mananānmantharībhavan || 14 ||

This inert living principle (Jiva-Life or the Protozoa), becomes according to its literal signification the moving spirit (akulatma), which afterwards with its power of thinking (manana) becomes the Mind, and lastly the embodied soul (Bhutatma). (So says the Sruti; Etasmat Jayate pranah, manah, sarvendriyanicha, Kham, Vayurup, Prithivi &c.

मनः संपद्यते तेन महतः परमात्मनः । सुस्थिरादस्थिराकारस्तरङ्ग इव वारिधेः ॥ १५ ॥

manaḥ saṃpadyate tena mahataḥ paramātmanaḥ | susthirādasthirākārastaraṅga iva vāridheḥ || 15 ||

Thus the mind is produced and changed from the quiescent nature of the Great Supreme Spirit to a state of restlessness (asthirakara) like that of a surge, heaving itself in the (Pacific) Ocean.

तत्स्वयं स्वैरमेवाशु संकल्पयति नित्यशः । तेनेत्थमिन्द्रजालश्रीर्विततेयं वितन्यते ॥ १६ ॥

tatsvayaṃ svairamevāśu saṃkalpayati nityaśaḥ | tenetthamindrajālaśrīrvitateyaṃ vitanyate || 16 ||

The mind soon evolves itself as a self-volitive power which exercises its desires at all times whereby this extensive magic scene of the world is displayed to our view. This scene is figured as Virajmurti, or manifestation of the desires of the will of Divine mind, and represented as the offspring of Brahma in the Indian Theogony.

यथा कटकशब्दार्थः पृथक्त्वार्हो न काञ्चनात् । न हेम कटकात्तद्वज्जगच्छब्दार्थता परे ॥ १७ ॥

yathā kaṭakaśabdārthaḥ pṛthaktvārho na kāñcanāt | na hema kaṭakāttadvajjagacchabdārthatā pare || 17 ||

As the word golden bracelet signifies no other thing than a bracelet made of gold, so the meaning of the word world is not different from its source—the Divine will.

ब्रह्मण्येवास्त्यनन्तात्म यथास्थितमिदं जगत् । न जगच्छब्दकार्थेऽस्ति हेम्नीव कटकात्मता ॥ १८ ॥

brahmaṇyevāstyanantātma yathāsthitamidaṃ jagat | na jagacchabdakārthe'sti hemnīva kaṭakātmatā || 18 ||

Again as the word gold bears the idea of the substance of which the bracelet is made, so the word Brahma conveys the meaning of immensity which contains the world in it; but the word world contains no idea of Brahma nor bracelet that of gold.

सती वाप्यसती तापनद्येव लहरी चला । मनसेहेन्द्रजालश्रीर्जागती प्रवितन्यते ॥ १९ ॥

satī vāpyasatī tāpanadyeva laharī calā | manasehendrajālaśrīrjāgatī pravitanyate || 19 ||

The unreality of the world appears as a reality, just as the heat of the sun presents the unreal mirage in the moving sands of the desert as real waves of the sea. (So the phantasm of the mind-Brahma, presents the phantasmagoria of the world.

अविद्या संसृतिर्बन्धो माया मोहो महत्तमः । कल्पितानीति नामानि यस्याः सकलवेदिभिः ॥ २० ॥

avidyā saṃsṛtirbandho māyā moho mahattamaḥ | kalpitānīti nāmāni yasyāḥ sakalavedibhiḥ || 20 ||

It is this phantasy (of the reality of the unreal world), which the learned in all things, designate as ignorance—avidya, nature—sansriti, bondage—bandha, illusion—maya, error-moha, and darkness—tamas.

बन्धस्य तावद्रूपं त्वं कथ्यमानमिदं श्रृणु । ततः स्वरूपं मोक्षस्य ज्ञास्यसीन्दुनिभानन ॥ २१ ॥

bandhasya tāvadrūpaṃ tvaṃ kathyamānamidaṃ śrṛṇu | tataḥ svarūpaṃ mokṣasya jñāsyasīndunibhānana || 21 ||

Now hear me relate to you, O moon-faced Rama! about the nature of this bondage, whereby you will be able to know the mode and manner of our liberation from it.

द्रष्टुर्दृश्यस्य सत्ताङ्ग बन्ध इत्यभिधीयते । द्रष्टा दृश्यबलाद्बद्धो दृश्याभावे विमुच्यते ॥ २२ ॥

draṣṭurdṛśyasya sattāṅga bandha ityabhidhīyate | draṣṭā dṛśyabalādbaddho dṛśyābhāve vimucyate || 22 ||

The intimate relation of the spectator with the spectacle is called his bondage to the same, because the looker's mind is fast bound to the object of his sight. It is the absence of the visible objects, therefore, from the mirror of the mind, which is the only means of his liberation.

जगत्त्वमहमित्यादिर्मिथ्यात्मा दृश्यमुच्यते । यावदेतत्संभवति तावन्मोक्षो न विद्यते ॥ २३ ॥

jagattvamahamityādirmithyātmā dṛśyamucyate | yāvadetatsaṃbhavati tāvanmokṣo na vidyate || 23 ||

The knowledge of the world, ego and tu (as separate existences) is said to be an erroneous view of the soul (which is one and the same in all); and there can be no liberation of one, as long as he labours under this blunder of bheda-jnana or knowledge of individualities.

नेदं नेदमिति व्यर्थप्रलापैर्नोपशाम्यति । संकल्पजनकैर्दृश्यव्याधिः प्रत्युत वर्धते ॥ २४ ॥

nedaṃ nedamiti vyarthapralāpairnopaśāmyati | saṃkalpajanakairdṛśyavyādhiḥ pratyuta vardhate || 24 ||

To say that the soul is neither this nor that (nedam-nedam) is but false logomachy, which cannot come to an end. The discrimination of alternatives serves only to increase the ardour for the visibles.

न च तर्कभरक्षोदैर्न तीर्थनियमादिभिः । सतो दृश्यस्य जगतो यस्मादेति विचारकाः ॥ २५ ॥

na ca tarkabharakṣodairna tīrthaniyamādibhiḥ | sato dṛśyasya jagato yasmādeti vicārakāḥ || 25 ||

It is not to be obtained by sophists by the chopping of logic or by pilgrimage or ceremonial acts, any more than by a belief in the reality of the phenomenal world.

जगद्दृश्यं तु यद्यस्ति न शाम्यत्येव कस्यचित् । नासतो विद्यते भावो नाभावो विद्यते सतः ॥ २६ ॥

jagaddṛśyaṃ tu yadyasti na śāmyatyeva kasyacit | nāsato vidyate bhāvo nābhāvo vidyate sataḥ || 26 ||

It is hard to avoid the sight of the phenomenal world, and to repress one's ardour for the same. But it is certain that, the visibles can not lead us to the Reality, nor the Real mislead us to unreality.

अचेत्यचित्स्वरूपात्मा यत्र यत्रैव तिष्ठति । द्रष्टा तत्रास्य दृश्यश्रीः समुदेत्यप्यणूदरे ॥ २७ ॥

acetyacitsvarūpātmā yatra yatraiva tiṣṭhati | draṣṭā tatrāsya dṛśyaśrīḥ samudetyapyaṇūdare || 27 ||

Wherever the invisible, inconceivable and intelligent spirit is existent, there the beholder views the visible beauty of God shining even in the midst of atoms.

तस्मादस्ति जगद्दृश्यं तत्प्रमृष्टमिदं मया । त्यक्तं तपोध्यानजपैरिति काञ्जिकतृप्तिवत् ॥ २८ ॥

tasmādasti jagaddṛśyaṃ tatpramṛṣṭamidaṃ mayā | tyaktaṃ tapodhyānajapairiti kāñjikatṛptivat || 28 ||

The phenomenal world has its rise from Him, yet those ignorant people that depart from Him to the adoration of others, resemble fools, that forsake rice to feed upon gruel.

यदि राम जगद्दृश्यमस्ति तत्प्रतिबिम्बति । परमाणूदरेऽप्यस्मिंश्चिदादर्शे तथैव हि ॥ २९ ॥

yadi rāma jagaddṛśyamasti tatpratibimbati | paramāṇūdare'pyasmiṃścidādarśe tathaiva hi || 29 ||

Although this visible world is apparent to sight, yet O Rama! it is but a shadow of that Being, who resides alike in the smallest atom as in the mirror of the mind, that receives the image of the largest as well as minutest things.

यत्र तत्र स्थिते यद्वद्दर्पणे प्रतिबिम्बति । अद्यब्ध्युर्वीनदीवारि चिदादर्शे तथैव हि ॥ ३० ॥

yatra tatra sthite yadvaddarpaṇe pratibimbati | adyabdhyurvīnadīvāri cidādarśe tathaiva hi || 30 ||

The spirit is reflected in every thing like a figure in the mirror, and it shines equally in rocks and seas, in the land and water, as it does in the mirror of the mind.

ततस्तत्र पुनर्दुःखं जरा मरणजन्मनी । भावाभावग्रहोत्सर्गः स्थूलसूक्ष्मचलाचलः ॥ ३१ ॥

tatastatra punarduḥkhaṃ jarā maraṇajanmanī | bhāvābhāvagrahotsargaḥ sthūlasūkṣmacalācalaḥ || 31 ||

The visible world is the scene of incessant woes, births, decay and death, and the states of waking, dreaming and sound sleep, are presenting by turns the gross, subtile and evanescent forms of things for our delusion.

इदं प्रमार्जितं दृश्यं मया चात्राहमास्थितः । एतदेवाक्षयं बीजं समाधौ संसृतिस्मृतेः ॥ ३२ ॥

idaṃ pramārjitaṃ dṛśyaṃ mayā cātrāhamāsthitaḥ | etadevākṣayaṃ bījaṃ samādhau saṃsṛtismṛteḥ || 32 ||

Here I sit in my meditative mood (anirudha), having wiped off the impressions of the visibles from my mind; but my meditation is disturbed by the recurrence of my remembrance of the visibles: and this is the cause of the endless transmigrations of the soul.

सति त्वस्मिन्कुतो दृश्ये निर्विकल्पसमाधिता । समाधौ चेतनत्वं तु तुर्यं चाप्युपपद्यते ॥ ३३ ॥

sati tvasminkuto dṛśye nirvikalpasamādhitā | samādhau cetanatvaṃ tu turyaṃ cāpyupapadyate || 33 ||

It is hard to have a fixed (nirudha) and unalterable (nirvikalpa) meditation (samadhi), when the sight of the visible world is present before our bodily and mental vision. Even the fourth stage of insensible samadhi called the turiya, in the state of sound sleep (susupti), is soon succeeded by one's self-consciousness and external intelligence.

व्युत्थाने हि समाधानात्सुषुप्तान्त इवाखिलम् । जगद्दुःखमिदं भाति यथास्थितमखण्डितम् ॥ ३४ ॥

vyutthāne hi samādhānātsuṣuptānta ivākhilam | jagadduḥkhamidaṃ bhāti yathāsthitamakhaṇḍitam || 34 ||

On rising from this state of deep meditation, one finds himself as roused from his sound sleep, in order to view the world full of all its woes and imperfections opening wide before him.

प्राप्तं भवति हे राम तत्किं नाम समाधिभिः । भूयोऽनर्थनिपाते हि क्षणसाम्ये हि किं सुखम् ॥ ३५ ॥

prāptaṃ bhavati he rāma tatkiṃ nāma samādhibhiḥ | bhūyo'narthanipāte hi kṣaṇasāmye hi kiṃ sukham || 35 ||

What then, O Rama! is the good of this transient bliss which one attains by his temporary abstraction (Dhyana), when he has to fall again to his sense of the sufferings to which the world is subject as a vale of tears.

यदि वापि समाधाने निर्विकल्पे स्थितिं व्रजेत् । तदक्षयसुषुप्ताभं तन्मन्येतामलं पदम् ॥ ३६ ॥

yadi vāpi samādhāne nirvikalpe sthitiṃ vrajet | tadakṣayasuṣuptābhaṃ tanmanyetāmalaṃ padam || 36 ||

But if one can attain to a state of unalterable abstraction of his thoughts from all worldly objects, as he has in his state of sound sleep (susupti), he is then said to have reached the highest pitch of his holiness on earth.

प्राप्यते सति दृश्येऽस्मिन्न च किंनाम केनचित् । यत्र यत्र किलायाति चित्ततास्य जगद्भ्रमः ॥ ३७ ॥

prāpyate sati dṛśye'sminna ca kiṃnāma kenacit | yatra yatra kilāyāti cittatāsya jagadbhramaḥ || 37 ||

No body has ever earned aught of reality in the scene of unreal vanities; for whenever his thoughts come in contact with any outward thing, he finds it inseparable from the blemishes of existence.

द्रष्टाथ यदि पाषाणरूपतां भावयन्बलात् । किलास्ते तत्तदन्तेऽपि भूयोऽस्योदेति दृश्यता ॥ ३८ ॥

draṣṭātha yadi pāṣāṇarūpatāṃ bhāvayanbalāt | kilāste tattadante'pi bhūyo'syodeti dṛśyatā || 38 ||

Should any body (in the practice of the fixedness of his attention), fix his sight for a while on a stone, by forcibly withdrawing it from visible objects, he is sure to be carried away afterwards by the visibles pressing upon his sight.

न च पाषाणतातुल्या निर्विकल्पसमाधयः । केषांचित्स्थितिमायान्ति सर्वैरित्यनुभूयते ॥ ३९ ॥

na ca pāṣāṇatātulyā nirvikalpasamādhayaḥ | keṣāṃcitsthitimāyānti sarvairityanubhūyate || 39 ||

It is well known to all that an unflinching meditation, having even the firmness of a rock, can have no durability, in the practice of the Yogi owing to his worldly propensities.

न च पाषाणतातुल्या रूढिं याताः समाधयः । भवन्त्यग्रपदं शान्तं चिद्रूपमजमक्षयम् ॥ ४० ॥

na ca pāṣāṇatātulyā rūḍhiṃ yātāḥ samādhayaḥ | bhavantyagrapadaṃ śāntaṃ cidrūpamajamakṣayam || 40 ||

Even the nirudha or steadfast meditation which has attained the fixedness of a rock, cannot advance one step towards the attainment of that tranquillity which has no bounds to it.

तस्माद्यदीदं सद्दृश्यं तन्न शाम्येत्कदाचन । शाम्येत्तपोजपध्यानैर्दृश्यमित्यज्ञकल्पना ॥ ४१ ॥

tasmādyadīdaṃ saddṛśyaṃ tanna śāmyetkadācana | śāmyettapojapadhyānairdṛśyamityajñakalpanā || 41 ||

Thus the sight of phenomena being altogether irrepressible, it is a foolish supposition of its being suppressed by practices of Jap-tap or prayers and austerities and the like acts of devotion.

आलीनवल्लरीरूपं यथा पद्माक्षकोटरे । आस्ते कमलिनीबीजं तथा द्रष्टरि दृश्यधीः ॥ ४२ ॥

ālīnavallarīrūpaṃ yathā padmākṣakoṭare | āste kamalinībījaṃ tathā draṣṭari dṛśyadhīḥ || 42 ||

The idea of the phenomena (drisyadhi), is as inherent in the mind of the spectator of the visible world, as the seeds of the lotus flower are contained in the inner cells of the pericarp.

यथा रसः पदार्थेषु यथा तैलं तिलादिषु । कुसुमेषु यथाऽऽमोदस्तथा द्रष्टरि दृश्यधीः ॥ ४३ ॥

yathā rasaḥ padārtheṣu yathā tailaṃ tilādiṣu | kusumeṣu yathā''modastathā draṣṭari dṛśyadhīḥ || 43 ||

The ideal of the phenomenal world (drisyadhi), lies as hidden in the minds of the spectators of the outer world, as are the in-born flavour and moisture of fruits, the oil of sesamum seeds; and the innate sweet scent of flowers.

यत्र तत्र स्थितस्यापि कर्पूरादेः सुगन्धिता । यथोदेति तथा दृश्यं चिद्धातोरुदरे जगत् ॥ ४४ ॥

yatra tatra sthitasyāpi karpūrādeḥ sugandhitā | yathodeti tathā dṛśyaṃ ciddhātorudare jagat || 44 ||

As the fragrance of camphor and other odoriferous substances inheres in their nature, so the reflection of the visible world resides in the bosom of the intellect.

यथा चात्र तव स्वप्नः संकल्पश्चित्तराज्यधीः । स्वानुभूत्यैव दृष्टान्तस्तथा हृद्यस्ति दृश्यभूः ॥ ४५ ॥

yathā cātra tava svapnaḥ saṃkalpaścittarājyadhīḥ | svānubhūtyaiva dṛṣṭāntastathā hṛdyasti dṛśyabhūḥ || 45 ||

As your dreams and desires rise and subside of themselves under the province of your intellect, so the notions of things always recur to your mind from the original ideas of them impressed in the seat of the visibles.

तस्माच्चित्तविकल्पस्थपिशाचो बालकं यथा । विनिहन्त्येवमप्येतं द्रष्टारं दृश्यरूपिका ॥ ४६ ॥

tasmāccittavikalpasthapiśāco bālakaṃ yathā | vinihantyevamapyetaṃ draṣṭāraṃ dṛśyarūpikā || 46 ||

The mental apparition of the visible world, deludes its beholder in the same manner, as the visual appearance of a spectre or hobgoblin, misleads a child.

यथाङ्कुरोऽन्तर्बीजस्य संस्थितो देशकालतः । करोति भासुरं देहं तनोत्येवं हि दृश्यधीः ॥ ४७ ॥

yathāṅkuro'ntarbījasya saṃsthito deśakālataḥ | karoti bhāsuraṃ dehaṃ tanotyevaṃ hi dṛśyadhīḥ || 47 ||

The notion of the visible world gradually expands itself, as the germ of the seed shoots forth in time, and spreads itself afterwards in the form of a plant.

द्रव्यस्य हृद्येव चमत्कृतिर्यथा सदोदितास्त्यस्तमितोज्झितोदरे । द्रव्यस्य चिन्मात्रशरीरिणस्तथा स्वभावभूतास्त्युदरे जगत्स्थितिः ॥ ४८ ॥

dravyasya hṛdyeva camatkṛtiryathā sadoditāstyastamitojjhitodare | dravyasya cinmātraśarīriṇastathā svabhāvabhūtāstyudare jagatsthitiḥ || 48 ||

As the minute germs and animalcules, which are contained within the bosoms of fruits and embryos of animals, expand themselves to wonderfully beauteous forms afterwards, so the seed of this world (originally) lying hid in the Divine Mind, unfolds itself in wonderful forms of the visible phenomena in nature.