UTPATTI PRAKARANAM STARTS
अथोत्पत्तिप्रकरणं मयेदं तव कथ्यते यत्किलोत्पद्यते राम तेन मुक्तेन भूयते ।
इयमित्थं जगद्भ्रान्तिर्भात्यजातैव खात्मिका इत्युत्पत्तिप्रकरणे कथ्यतेsस्मिन्मयाधुना ।
I will now explain to you the section on ‘Utpatti’; and tell you about what is produced; and how you get liberated from that. ‘This delusion of the Jagat shines forth without getting produced at all. It is of the essence of emptiness only’; I will explain this truth to you in this Utpatti Prakarana.
यदिदं दृश्यते किंचिज्जगत्स्थावरजङ्गमं सर्वं सर्वप्रकाराड्यं ससुरासुरकिन्नरं
तन्महाप्रलये प्राप्ते रुद्रादिपरिणामिनि भवत्यदृश्यात्मा क्वापि याति विनश्यति
(If nothing is there, what will be left back? Jagat if it is imagined to have a beginning, end is also inevitable. If everything that is perceived perishes, what is left back?)
Whatever is seen as the Jagat with all its moving and non-moving things, of multifarious varieties, along with Suras, Asuras and Kinnaras, becomes invisible and goes off somewhere and perishes when the great dissolution time arrives with the destructive deities like Rudra and others.
ततः स्तिमितगम्भीरं न तेजो न तमस्ततं अनाख्यमनभिव्यक्तं सत्किंचिदवशिष्यते
There remains left back only some Reality all around which is very still, profound, not lustrous or darkness, which has no name, which is not manifest in any way;
न शून्यं नापि चाकारं न दृश्यं न च दर्शनं न च भूतपदार्थौघो यदनन्ततया स्थितं
not a state of voidness; has no form; not any perceived; not any seeing process; not the host of objects made of elements; yet stays stretching endlessly;
किमप्यवपदेशात्म पूर्णात्पूर्णाकृति न सन्नासन्न सदसन्न भावो भवनं न च
something which cannot be described; complete than completeness; not existing and not non-existing; not real and not unreal; not anything that has come into being, not anything that will change in the future;
चिन्मात्रं चेत्यरहितमनन्तमजरं शिवं अनादिमध्यपर्यन्तं यदनादि निरामयं
awareness alone without any perceived; endless; not aging; auspicious; without beginning, middle or end; which is without beginning; which is without afflictions;
यस्मिञ्जगत्प्रस्फुरति दृष्टमौक्तिकहंसवत्यश्चेदं यश्च नैवेदं देवः सदसदात्मकः
in which the world shines forth like a swan made of pearls (pearls and swan do not differ like the Brahman and Jagat); that which is this (perceived); that which is not at all this (is not the perceived); the Lord of the nature of existence and non-existence (is both the perishing Jagat and imperishable Brahman);
अकर्णजिह्वानासात्वग्नेत्रः सर्वत्र सर्वदा श्रुणोत्यस्वादयति यो जिघ्रेत्स्पृशति पश्यति
has no ears, tongue, no nose, no skin, no eyes (no senses that perceive); yet at all times at all places hears, tastes. Smells, touches, sees (as awareness of all);
स एव सदसद्रूपं येनालोकेन लक्ष्यते सर्गचित्रमनाद्यन्तं स्वरूपं चाप्य रञ्जनं ।
that alone is of the nature of existence and non-existence; by whose sight this picture of the world which is without beginning and end, which is its own nature is seen; is its own pure state (when ignorance is removed) (like the canvas); yet is the spread out colours of perception (as Jagat).
अर्धोन्मीलितदृश्यभ्रूमध्ये तारकवज्जगत्व्योमात्मैव सदाभासं स्वरूपं योऽभिपश्यति
Like the pupil fixed in-between the eye-brows with the half-closed eyes (KhecharaMudraa) (where there is vagueness of vision), who views this continuous Jagat-appearance of the nature of emptiness as his own nature;
यस्यान्यदस्ति न विभोः कारणं शशशृङ्गवत्यस्येदं च जगत्कार्यं तरङ्गौघ इवाम्भसः
there is no another cause for this Vibhu (all pervading lord) ; he is the cause of this world which shines like a hare’s horn (non-existing but existing in the state of ignorance), and rises like the host of waves from the ocean (as not different from the ocean);
ज्वलतः सर्वतोऽजस्रं चित्तस्थानेषु तिष्टतः यस्य चिन्मात्रदीपस्य भासा भाति जगत्त्रयं
he stays as a lamp made of Chinmaatram (awareness) alone in the mud pots of Chitta (thinking faculty) burning (as the fire namely Jeevas) in thousands of numbers; and the three worlds stays revealed only because of his (awareness) light;
यं विना अर्कादयोsप्येते प्रकाशास्तिमिरोपमाः, सति यस्मिन्प्रवर्तन्ते त्रिजगन्मृगतृष्णिकाः
Without him, even the sun and other luminous bodies will equal darkness only; because of him as the essence, the mirages of the tri-worlds shine forth;
सस्पन्दे समुदेतीव निःस्पन्दान्तर्गते न च इयं यस्मिञ्जगल्लक्ष्मीरलात इव चक्रता
this grand show of the Jagat is like a burning torch that rotates and creates the illusion of a circle; for when he moves it rises as it were; and when he is still it vanishes into him and has no existence at all;
जगन्निर्माणविलयविलासो व्यापको महान्स्पन्दपन्दात्मको यस्य स्वभावो निर्मलोऽक्षयः
स्पन्दास्पन्दमयी यस्य पवनस्येव सर्वगा सत्ता नाम्नैव भिन्नेव व्यवहारान्न वस्तुतः ।
he sports in producing and dissolving worlds; pervades all; is supreme; is of the nature of movement and no-movement; his nature is taintless and is never ending; he is of the nature of movement and no-movement both, like the wind which is everywhere (still and moving); and differs only in words as moving and non-moving (for the observer), when it is distinguished as dual natured when described by others; but in truth there is no movement at all in Brahman (wind) except through words (still and moving);
सर्वदैव प्रबुद्धो यः सुप्तो यः सर्वदैव च न सुप्तो न प्रबुद्धश्च यः सर्वत्रैव सर्वदा
He is always awake; is always asleep. He is never asleep; never awake. He is everywhere at all times.
यदस्पन्दं शिवं शान्तं यत्स्पन्दं त्रिजगत्स्थितिः स्पन्दास्पन्दविलासात्मा य एको भरिताकृतिः
He is that which never moves; which is auspicious; which is tranquil; which is the ever-moving phenomenon of tri-world existence; which sports as the moving and non-moving principle; whose single form fills up everything;
आमोद इव पुष्पेषु न नश्यति विनाशिषु प्रत्यक्षस्थोऽप्यथाग्राह्यः शौक्ल्यं शुक्लपठे यथा
like the fragrance (essence) in the flowers, he stays as the essence of all and does not perish when the perceived objects perish; though is directly experienced (as self-awareness ) he is difficult to comprehend, like the whiteness pervading throughout the white garment (garment alone is observed; not the whiteness which form the undivided essence of all threads).
मूकोपमोsपि योsमूको मन्ता योsप्युपलोपमः यो भोक्ता नित्यतृप्तोsपि कर्ता यश्चाप्यकिञ्चनः
योsनङ्गोsपि समस्ताङ्गः सहस्रकरलोचनः न किंचित्संस्थितेनापि येन व्याप्तमिदं जगत्
निरिन्द्रियबलस्यापि यस्याशेषेन्द्रियक्रियाः यस्य निर्मननस्यैता मनोनिर्माणरीतयः
Though is mute-like, he is not mute (talks as the Jeevas); though still and motionless like a rock, he thinks (as the Jeevas); though always satisfied, he enjoys everything (as the Jeevas); though he never does anything, he is the doer of all things (as the Jeevas); though he has no limbs, he has all the limbs, and has thousands of hands and eyes ( as the Jeevas); Though he is not in anything, he pervades the entire phenomenon of the Jagat; though he never has any sense perceptions, he performs endless actions through the senses ( as the Jeeva perceivers). He has no thoughts; yet all these are there because of his conceptions.
यदनालोकनाद्भ्रान्तिसंसाररोगभीतयः यस्मिन्दृष्टे पलायन्ते सर्वाशाः सर्वभीतयः
Because of not realizing this Reality as the essence (that everyone and everything is Reality in essence), fears of the disease of Samsaara delusion persists; when that reality is experienced as oneself, all the desires and fears run off far.
साक्षिणि स्फार आभासे ध्रुवे दीप इव क्रियाः, सति यस्मिन्प्रवर्तन्ते चित्तेहाः स्पन्दपूर्विकाः
He shines as the undivided witness awareness of all; and therefore the actions become possible like the dance etc in the presence of the lighted lamp. In his presence (as awareness) the desires of the mind vibrate (and produce the perceived fields).
यस्माद्घटपटाकारपदार्थशतपङ्क्तयः तरङ्गकणवीचयो वारिधेरिव
From him rise the hundreds and hundreds of rows of objects in the form of pots and clothes, like the countless waves from the ocean.
स एवान्यतयोदेति यत्पदार्थशतभ्रमैः कटकाङ्गदकेयूरनूपुरैरिव काञ्चनं
He alone rises as if another, as the hundreds of delusions of objects, like the Kataka, Angada, Keyura and Nupura (various types of bracelets, armlets, anklets) in the gold.
यस्त्वमेकोsवभासात्मा योऽहमेते जनाश्च ये यश्च न त्वमबुद्धात्मा नाहं नैते जनाश्च ये
He as the single essence of all; shines as you; shines as me and all these people.
He is neither the ignorant you, nor me or these people.
अन्येवाप्यतिरिक्तेव सैवासैव च भङ्गुरा पयसीव तरङ्गाली यस्मात्स्फुरति दृश्यभूः
As if like another, as if existing outside of oneself; he alone is this Jeeva also who has momentary existence; from him rises the row of the perceived like the row of waves in the ocean.
यतः कालस्य कलना यतो दृश्यस्य दृश्यता मानसी कलना येन यस्य भासा विभासनं
From him is the changing nature of Kaala; from him is the perception-state in the perceived phenomenon; because of him is the flow of thoughts; because of his shine everything is revealed.
क्रियां रूपं रसं गन्धं शब्दं स्पर्शं च चेतनं यद्वेत्सि तदसौ देवो येन वेत्सि तदप्यसौ।
He is that divinity which is understood as the action (as accompanied by result), shapes ( as divided objects), taste, smell, sound, touch, conscious nature; he is also that by which one understands these things. (He is both that is perceived and that which perceives; yet is not those also).
द्रष्ट्र्दर्शनदृश्यानां मध्ये यद्दर्शनं स्थितं साधो तदवधानेन स्वात्मानमवबुध्यसे ।
Hey good one, by contemplating on only that state which exists as the ‘Seeing’ in the midst of the ‘Seer, Seeing and Seen’ (awareness which bridges the perceiver as the perceived), you will realize ‘That’ which is all ‘This’.
अजमजरमनाद्यं शाश्वतं ब्रह्म नित्यं शिवममलममोघं वन्द्यमुच्चैरनिन्द्यं ।
सकलकलनाशून्यं कारणं कारणानामनुभवनमवेद्यं वेदनं विश्वमन्तः ॥
This expansive state of Brahman is not produced, does not age, is beginning less, eternal, is always, is auspicious, taintless, unfailing, most adorable, blameless, free of all faults, cause of all causes, is only experienced, is not perceivable, is the perception of the entire Vishvam within. (It is all that the perceived is not; yet is the perceived also.)