05. Prakruta Shrushti Prakasam

पञ्चमोऽध्यायः

प्राकृतसृष्टिप्रकाशः

श्रीः---

या साहंता हरेराद्या सर्वाकारा सनातनी।

शुद्धानन्दचिदाकारा सर्वतः समतां गता॥ १॥

pañcamo'dhyāyaḥ

prākṛtasṛṣṭiprakāśaḥ

śrīḥ---

yā sāhaṁtā harerādyā sarvākārā sanātanī |

śuddhānandacidākārā sarvataḥ samatāṁ gatā || 1 ||

Mahalakshmi:- I am this feeling / thought of Hari "I am" (ahantha) which  is ancient, exists in every thing and is without beginning. She is pure and full of ananda, full of jnana , equianimous.

साहं सिसृक्षया युक्ता स्वल्पाल्पेनात्मबिन्दुना।

सृष्टिं कृतवती शुद्धां पूर्णषाड्गुण्यविग्रहाम्॥२॥

sāhaṁ sisṛkṣayā yuktā svalpālpenātmabindunā |

sṛṣṭiṁ kṛtavatī śuddhāṁ pūrṇaṣāḍguṇyavigrahām ||2||

When I decide to create and starts the pure creation was done by my form which is very minute(alpaalpa) part of a spot of me filled with all the six gunas

अनुज्झितस्वरूपाहं मदीयेनाल्पबिन्दुना।

महालक्ष्मीः समाख्याता त्रैगुण्यपरिवर्तिनी॥ ३॥

anujjhitasvarūpāhaṁ madīyenālpabindunā |

mahālakṣmīḥ samākhyātā traiguṇyaparivartinī || 3 ||

My form is full and does not diminish(anujjhita). It is only a very minutest part of me called Mahalakshmi, which takes various forms based on the three gunas(Sathva,rajas&thamas)

रजःप्रधाना तत्राहं महाश्रीः परमेश्वरी।

मदीयं यत्तमोरूपं महामायेति सा स्मृता॥ ४॥

rajaḥpradhānā tatrāhaṁ mahāśrīḥ parameśvarī |

madīyaṁ yattamorūpaṁ mahāmāyeti sā smṛtā || 4 ||

Where Rajo Gunam is predominant, i am called MahaShree, Parameshvari. My form with tamo gunam is called MahaMaya

मदीयं सत्त्वरूपं यन्महाविद्येति सा स्मृता।

अहं च ते च कामिन्यौ ता वयं तिस्र ऊर्जिताः॥५॥

madīyaṁ sattvarūpaṁ yanmahāvidyeti sā smṛtā |

ahaṁ ca te ca kāminyau tā vayaṁ tisra ūrjitāḥ ||5||

My form with Sathva Guna is called MahaVidya. Me and the other two are the three powerful woman

सृष्टवत्यस्तु मिथुनान्यनुरूपाणि च त्रिधा।

मदीयं मिथुनं यत्तन्मानसं रुचिराकृति॥ ६॥

sṛṣṭavatyastu mithunānyanurūpāṇi ca tridhā |

madīyaṁ mithunaṁ yattanmānasaṁ rucirākṛti || 6 ||

After creation(srishtavat) from us three pairs of male & female come out. These three pairs that were created by my wish in my mind have pleasent bodies

हिरण्यगर्भं पद्माक्षं सुन्दरं कमलासनम्।

प्रद्युम्नांशादिदं विद्धि संभूतं मयि मानसम्॥ ७॥

hiraṇyagarbhaṁ padmākṣaṁ sundaraṁ kamalāsanam |

pradyumnāṁśādidaṁ viddhi saṁbhūtaṁ mayi mānasam || 7 ||

Hiranyagarbham that has lotus like eyes, beautiful, sitting on lotus is created by me, MahaShree with Prathymna's part(amsam) through my mind(thought)

धाता विधिर्विरिञ्चिश्च ब्रह्मा च पुरुषः स्मृतः।

श्रीः पद्मा कमला लक्ष्मीस्तत्र नारी प्रकीर्तिता॥८॥

dhātā vidhirviriñciśca brahmā ca puruṣaḥ smṛtaḥ |

śrīḥ padmā kamalā lakṣmīstatra nārī prakīrtitā||8||

The male is called Dhata, vidhirvirinci,brahma and the female Shree, Padma, Lakshmi.

संकर्षणांशतो द्वन्द्वं महामायासमुद्भवम्।

त्रिनेत्रं चारुसर्वाङ्गं मानसं तत्र यः पुमान्॥ ९।।

saṁkarṣaṇāṁśato dvandvaṁ mahāmāyāsamudbhavam |

trinetraṁ cārusarvāṅgaṁ mānasaṁ tatra yaḥ pumān || 9 ||

I, Mahamaya through mind with the amsa of Samkarshana produce a man who has three eyes and beautiful limbs

स रुद्रः शंकरः स्थाणुः कपर्दी च त्रिलोचनः।

तत्र त्रयीश्वरा भाषा विद्या चैवाक्षरा तथा॥ १०॥

sa rudraḥ śaṁkaraḥ sthāṇuḥ kapardī ca trilocanaḥ |

tatra trayīśvarā bhāṣā vidyā caivākṣarā tathā || 10 ||

He is Rudra,Sankara,Sthanu,Kaparthi, Trilochana. Three queens Bhasha, Vidya, Akshara

कामधेनुश्च विज्ञेया सा स्त्री गौश्च सरस्वती।

अनिरुद्धांशसंभूतं महाविद्यासमुद्भवम्॥ ११॥

kāmadhenuśca vijñeyā sā strī gauśca sarasvatī |

aniruddhāṁśasaṁbhūtaṁ mahāvidyāsamudbhavam || 11 ||

Kamadhenu,Gau,Saraswati are the names of the lady. When I, as Mahavidya with Aniruddha's part produce

मिथुनं मानसं यत्तत्पुरुषस्तत्र केशवः।

विष्णुः कृष्णो हृषीकेशो वासुदेवो जनार्दनः॥१२॥

mithunaṁ mānasaṁ yattatpuruṣastatra keśavaḥ |

viṣṇuḥ kṛṣṇo hṛṣīkeśo vāsudevo janārdanaḥ ||12||

Through our mind, the male is called Kesava,Vishnu, Krishna, Hrishikesa, Vasudeva, Janardana.

उमा गौरी सती चण्डा तत्र स्त्री सुभगा सती।

ब्रह्मणस्तु त्रयी पत्नी सा बभूव ममाज्ञया॥ १३॥

umā gaurī satī caṇḍā tatra strī subhagā satī |

brahmaṇastu trayī patnī sā babhūva mamājñayā || 13 ||

The lady is Uma, Gauri,Sati,Chanda. On my command the three male married three females. Subaga as Brahma's wife

रुद्रस्य दयिता गौरी वासुदेवस्य चाम्बुजा।

रजसस्तमसश्चैव सत्त्वस्य च विवर्तनम्॥ १४॥

rudrasya dayitā gaurī vāsudevasya cāmbujā |

rajasastamasaścaiva sattvasya ca vivartanam || 14 ||

Rudra with Gauri and Vasudeva with Ambuja. This is the transformation (rotation) of Rajo, tamas and sathvik gunas

आद्यं पर्व तदेतत्ते कथितं मिथुनत्रयम्।

मध्यमं पर्व वक्ष्यामि गुणानां तदिदं शृणु॥ १५॥

ādyaṁ parva tadetatte kathitaṁ mithunatrayam |

madhyamaṁ parva vakṣyāmi guṇānāṁ tadidaṁ śṛṇu|| 15 ||

I have  told you about the beginning part of creation of three pairs. Now I will explain the middle part of guna creation.

भाषया सह संभूय विरिञ्चोऽण्डमजीजनत्।

मदाज्ञया बिभेदैतत्स गौर्या सह शंकरः॥ १६॥

bhāṣayā saha saṁbhūya viriñco'ṇḍamajījanat |

madājñayā bibhedaitatsa gauryā saha śaṁkaraḥ || 16 ||

As per my directions, Virinchi(Brahma) with Bhasha(Saraswati) created a cosmic Egg. Then Gauri(parvati) with Sankara(siva) made various differences in it

अण्डमध्ये प्रधानं यत्कार्यमासीत्तु वेधसः।

तदेतत्पालयामास पद्मया सह केशवः॥ १७॥

aṇḍamadhye pradhānaṁ yatkāryamāsīttu vedhasaḥ |

tadetatpālayāmāsa padmayā saha keśavaḥ || 17 ||

Within the cosmic egg , Pradhanam (the major work) is created. This Pradhanam is protected by Padma(Lakshmi) and Kesava(Narayanan)

तदेतन्मध्यमं पर्व गुणानां परिकीर्त्तितम्।

तृतीयं पर्व वक्ष्यामि तदिहैकमनाः शृणु॥ १८॥

tadetanmadhyamaṁ parva guṇānāṁ parikīrttiītam |

tṛtīyaīṁ parva vakṣyāmi tadihaikamanāḥ śṛṇu || 18 ||

The above is the exposition of the middle part. I am going to tell about the third part and you hear that attentively (single mindedly)

अण्डमध्ये प्रधानं हि यत्तत्सदसदात्मकम्।

त्रैगुण्यं प्रकृतिर्व्योम स्वभावो योनिरक्षरम्॥ १९॥

aṇḍamadhye pradhānaṁ hi yattatsadasadātmakam |

traiguṇyaṁ prakṛtirvyoma svabhāvo yonirakṣaram|| 19||

The Pradhanam within the cosmic Egg contains all animate and inanimate things. With  three gunas as its nature, it is the birthplace for all and it is ever lasting

तदेतत्सलिलीकृत्य तत्त्वमव्यक्तसंज्ञकम्।

हृषीकेशः स भगवान् पद्मया सह विद्यया॥ २०॥

tadetatsalilīkṛtya tattvamavyaktasaṁjñakam|

hṛṣīkeśaḥ sa bhagavān padmayā saha vidyayā || 20 ||

This pradhanam known as Avyaktham then is  changed to water. There Bhagvan Hrishikesa along with Padma and Vidya was seen

अप्सु संशयनं चक्रे निद्रायोगमुपागतः।

या सा प्रोक्ता महाकाली सा निद्रा तामसी ह्यभूत्॥ २१॥

apsu saṁśayanaṁ cakre nidrāyogamupāgataḥ |

yā sā proktā mahākālī sā nidrā tāmasī hyabhūt || 21 ||

Chakra, On this water, (rishikesha) went in to yoga sleep(nidra). MahaKali turned herself as the tamasic sleep

शयानस्य तदा पद्मभून्नाभ्यां पुरंदर।

तत्कालमयमाख्यातं पङ्कजं यदपङ्कजम्॥ २२॥

śayānasya tadā padmabhūnnābhyāṁ puraṁdara |

tatkālamayamākhyātaṁ paṅkajaṁ yadapaṅkajam|| 22 ||

Purandhara, from the navel of Padnabha who is lying sleeping(in yoga nidra), a beautiful lotus called KalaMayam came out

जलाधिकरणं पद्ममाधारः पुष्करं तथा॥

चक्रं च पुण्डरीकं चेत्येवं नामानि तस्य तु॥२३॥

jalādhikaraṇaṁ padmamādhāraḥ puṣkaraṁ tathā ||

cakraṁ ca puṇḍarīkaṁ cetyevaṁ nāmāni tasya tu ||23||

Cakra, this lotus that came from Padmanabha and not from water is named variously as Padma, Aadhaara, Pushkaram, PundarIkam

शक्रः-

चिदचित्तत्त्वमाख्यातं चेतनश्चित्प्रकीर्तितः।

अचित् त्रैगुण्यमित्युक्तं कीदृक् कालोऽपरः स्मृतः॥ २४॥

śakraḥ-

cidacittattvamākhyātaṁ cetanaścitprakīrtitaḥ |

acit traiguṇyamityuktaṁ kīdṛk kālo'paraḥ smṛtaḥ|| 24 ||

Chakra(Indra):-

You explained the principles governing animate(Cit) and inanimate(Acit) objects. You said cit is made of jnana and acit is made of three gunas. Kindly tell me about time (Kala)

श्रीः-

अचिदंशोऽपरः कालस्त्रैगुण्यमपरं स्मृतम्।

बलादिकं तु यत्पूर्वं षाड्गुण्ये त्रिकमीरितम्॥२५॥

śrīḥ-

acidaṁśo'paraḥ kālastraiguṇyamaparaṁ smṛtam |

balādikaṁ tu yatpūrvaṁ ṣāḍguṇye trikamīritam||25||

Shri:-

Time is Acit amsam (part) and is composed of three gunas(the higher ones Balam, Aiswaryam and Viryam). Out of the six gunas starting with Balam, let us see about three of them

तदेतत्कालरूपेण सृष्टौ संपरिवर्तते।

स्वतश्चापरिणामीदं त्रैगुण्यं परिणामि तत्॥२६॥

tadetatkālarūpeṇa sṛṣṭau saṁparivartate |

svataścāpariṇāmīdaṁ traiguṇyaṁ pariṇāmi tat||26||

During Srushti , these three gunas of Kala comes in to existance.The Kala does not change but formed by the changes in the joining of the three gunas

कालकाल्यात्मकं द्वन्द्वमचिदेतत्प्रकीर्तितम्।

सृजन्त्या विविधान् भावान्मम देव्या महाश्रियः॥२७॥

kālakālyātmakaṁ dvandvamacidetatprakīrtitam |

sṛjantyā vividhān bhāvānmama devyā mahāśriyaḥ||27||

Both the time and its effect are known to be acit. One of my Part MahaShree is continuously creating all the various forms

कालोऽयं करणत्वेन वर्तते मन्मयः सदा।

तस्मात्कालमयात्पद्माद्विष्णुनाभिसमुद्भवात्॥२८॥

kālo'yaṁ karaṇatvena vartate manmayaḥ sadā |

tasmātkālamayātpadmādviṣṇunābhisamudbhavāt||28||

This time is the instrument with which I do all these acts. From the  Kalamaya lotus which came out of Vishnu's navel

ब्रह्मा वेदमयो जज्ञे स त्रय्या सह वीर्यवान्।

हिरण्यगर्भ उक्तो यः पूर्वं लक्ष्मीसमुद्भवः॥२९॥

brahmā vedamayo jajñe sa trayyā saha vīryavān |

hiraṇyagarbha ukto yaḥ pūrvaṁ lakṣmīsamudbhavaḥ ||29||

Brahma, the powerful, full of vedic knowledge, was born with his wife Trayee(Saraswati). He is the Hiranyagarbhan born earlier from Lakshmi

महाकालिसमुद्भूता या सा नारी त्रयी स्मृता।

तदेतन्मिथुनं जज्ञे विष्णार्नोभिसरोरुहात्॥३०॥

mahākālisamudbhūtā yā sā nārī trayī smṛtā |

tadetanmithunaṁ jajñe viṣṇārnobhisaroruhāt ||30||

This Lady Thrayee is born from MahaKali. This pair came from the lotus(saroruha) that came out of vishnu's navel

पद्मं पद्मोद्भवद्वन्द्वं तदेतत् त्रितयं सह।

महांस्तामस आख्यातो विकारः पूर्वकैर्बुधैः॥३१॥

padmaṁ padmodbhavadvandvaṁ tadetat tritayaṁ saha |

mahāṁstāmasa ākhyāto vikāraḥ pūrvakairbudhaiḥ ||31||

According to ancient jnanis, the lotus and the pair that came from Lotus (brahma & thrayee(Saraswati)) all the three together transform into mahan which is tamasic in nature.

प्राणो हिरण्यगर्भश्च बुद्धिश्चेति त्रिधा भिदा।

पद्मपुंस्त्रीसमालम्बान्महत्त्वं तस्य शब्द्यते॥ ३२॥

prāṇo hiraṇyagarbhaśca buddhiśceti tridhā bhidā |

padmapuṁstrīsamālambānmahattvaṁ tasya śabdyate || 32 ||

The three that created Mahan  , Lotus, man and woman denote prana, hiranyagarbha and buddhi respectively

गुणः प्राणस्य तु स्पन्दो बुद्धेरध्यवसायता।

धर्मादिकमधर्माद्यं द्वयं पुंसो गुणो मतः॥ ३३॥

guṇaḥ prāṇasya tu spando buddheradhyavasāyatā |

dharmādikamadharmādyaṁ dvayaṁ puṁso guṇo mataḥ || 33 ||

The quality of Prana is motion / vibration(spanda), Buddhi's quality is mental effort(adhyavasaya), the quality of Purushan(hiranyagarbha) is the pair of dharma and adharma

धर्मो ज्ञानं च वैराग्यमैश्वर्यं चेति वर्णितः।

धर्मादिको गुणो यस्मादधर्माद्याः प्रकीर्तिताः॥३४॥

dharmo jñānaṁ ca vairāgyamaiśvaryaṁ ceti varṇiītaḥ |

dharmādiko guṇo yasmādadharmādyāḥ prakīrtiītāḥ ||34||

Dharma is compraised of Jnanam, Vairagyam and  Aiswaryam. The opposite of Dharma is known as adharma with the opposite gunas of dharma.

महान्तमाविशन्त्येनं प्रेरयामि स्वसृष्टये।

प्रेर्यमाणात्ततस्तस्मादहंकारश्च जज्ञिवान्॥ ३५॥

mahāntamāviśantyenaṁ prerayāmi svasṛṣṭaye |

preryamāṇāttatastasmādahaṁkāraśca jajñivān|| 35 ||

For the purpose of creation(Srusti), I entered the Mahan. Due to this act, from there Ahamkara came out

पूर्वं यः शंकरः प्रोक्तो महामायासमुद्भवः।

या पत्नी तस्य गौरी सा जज्ञेऽभिमतिरत्र तु॥३६॥

pūrvaṁ yaḥ śaṁkaraḥ prokto mahāmāyāsamudbhavaḥ |

yā patnī tasya gaurī sā jajñe'bhimatiratra tu ||36||

Gauri the wife of Sankara, the one who was born earlier from MahaMaya created mamakaram (Self reference)(abhimati)

अविश्यामुमहंकारं सृष्टये प्रेरयाम्यहम्।

स बभूव त्रिधा पूर्वं गुणव्यतिकरात्तदा॥ ३७॥

aviśyāmumahaṁkāraṁ sṛṣṭaye prerayāmyaham |

sa babhūva tridhā pūrvaṁ guṇavyatikarāttadā || 37 ||

I entered into Ahamkara, interested in the creation. I made the ahamkara to grow and split in to three due to the three gunas (sathva, rajas and thamas)

तामसस्तत्र भूतादिस्तस्य सर्वमिदं शृणु।

भूतादेः शब्दतन्मात्रं तन्मात्राच्छब्दसंभवः॥३८॥

tāmasastatra bhūtādistasya sarvamidaṁ śṛṇu |

bhūtādeḥ śabdatanmātraṁ tanmātrācchabdasaṁbhavaḥ ||38||

Due to the effect of tamas, Bhudadi is formed from ahankara. From the budadi the potential(tanmatra) for sound and from that potential the sound is created

मत्प्रेरिताच्छब्दमात्रात्स्पर्शमात्रं बभूव ह।

स्पर्शस्तु स्पर्शतन्मात्रात्तन्मात्रात्प्रेरितान्मया॥ ३९॥

matpreritācchabdamātrātsparśamātraṁ babhūva ha |

sparśastu sparśatanmātrāttanmātrātpreritānmayā|| 39 ||

Due to my inciting from the sound, the potential to touch comes out. From this potential touch, the sensation of touch comes out

तदासीद्रूपतन्मात्रं तस्माच्च प्रेरितान्मया।

रूपमाविर्बभूवाद्यं रसमात्रं ततः परम्॥ ४०॥

tadāsīdrūpatanmātraṁ tasmācca preritānmayā |

rūpamāvirbabhūvādyaṁ rasamātraṁ tataḥ param|| 40 ||

Due to my inciting from potential to touch, potential to form comes out.  From the potential to form , the potential to essense(quality) comes out

रसमात्रान्मया क्षिप्तात्तस्माज्जज्ञे रसस्ततः।

गन्धतन्मात्रमप्यासीत्तस्माच्च प्रेरितान्मया॥ ४१॥

rasamātrānmayā kṣiptāttasmājjajñe rasastataḥ |

gandhatanmātramapyāsīttasmācca preritānmayā || 41 ||

From the essence potential, due to my inciting, Rasa came out. From Rasa (Water) the potential to smell came out

शुद्धो गन्धः समुद्भूत इतीयं भौतिकी भिदा।

मात्राणि सूक्ष्मभूदानि स्थूलभूदानि चापरे॥४२॥

śuddho gandhaḥ samudbhūta itīyaṁ bhautikī bhidā |

mātrāṇi sūkṣmabhūdāni sthūlabhūdāni cāpare ||42||

The pure smell came out of this potential. All the potentials are sukshma(intangible) and all others are sthoola(tangible)

शब्दादयः समाख्याता गुणाः शब्दादयस्तु ये।

स्थूलभूतविसर्गास्ते नान्ये शब्दादयो गुणाः॥४३॥

śabdādayaḥ samākhyātā guṇāḥ śabdādayastu ye |

sthūlabhūtavisargāste nānye śabdādayo guṇāḥ ||43||

Sound and others , the tangible, exists due to the respective potential. These sound and others can't exist on their own

शान्तत्वं चैव घोरत्वं मूढत्वं चेति तत् त्रिधा।

सत्त्वाद्युन्मेषरूपाणि तानि सूक्ष्मेषु सन्ति न॥४४॥

śāntatvaṁ caiva ghoratvaṁ mūḍhatvaṁ ceti tat tridhā |

sattvādyunmeṣarūpāṇi tāni sūkṣmeṣu santi na ||44||

The forms / gunas of sathva and others like tranquil, violence and ignorance does not exist in intangible state

तेन तन्मात्रता तेषां सूक्ष्माणां परिकीर्तिता।

सुखदुःखादिदायित्वात् स्थूलत्वमितरत्र तु॥४५॥

tena tanmātratā teṣāṁ sūkṣmāṇāṁ parikīrtitā |

sukhaduḥkhādidāyitvāt sthūlatvamitaratra tu ||45||

Those which are intangible have the quality of the potentials. Others which are giving sukha & dukha (pleasure & pain or Joy & sorrow) have the quality of tangibles

स्थूलनामेव भूतानां त्रिधावस्था प्रकीर्तिता।

सूक्ष्माश्च पितृजाश्चैव प्रभूता इति भेदतः॥ ४६॥

sthūlanāmeva bhūtānāṁ tridhāvasthā prakīrtitā |

sūkṣmāśca pitṛjāścaiva prabhūtā iti bhedataḥ || 46||

The things that are tangible(sthoola) are in three different states(avastha). They are Sukshma, Pitruja and PraBhuta

घटाद्या विविधा बाह्याः प्रभूता इति शब्द्यते।

शुक्लशोणितसंभूता विशेषाः पितृजाः स्मृताः॥४७॥

ghaṭādyā vividhā bāhyāḥ prabhūtā iti śabdyate |

śuklaśoṇitasaṁbhūtā viśeṣāḥ pitṛjāḥ smṛtāḥ ||47||

Things like Pot and other various things are called Prabhuda.  The jivas created by male & female are called Pitruja

सूक्ष्मास्तु पञ्चभूताः स्युः सूक्ष्मदेहव्यपाश्रयाः।

सर्गो भूतादिजो ह्येवं क्रमशः परिकीर्तितः॥ ४८॥

sūkṣmāstu pañcabhūtāḥ syuḥ sūkṣmadehavyapāśrayāḥ |

sargo bhūtādijo hyevaṁ kramaśaḥ parikīrtitaḥ || 48 ||

In Sukshma , the five elements are present. From these five elements, the body in suksma state is formed. The part properly explaining all that comes out from Bhudati is completed

अहंकारस्य यावंशौ रजःसत्त्वसमाश्रयौ।

वैकारिक इति प्रोक्तः सात्त्विकोंऽशस्तयोः परः॥४९॥

ahaṁkārasya yāvaṁśau rajaḥsattvasamāśrayau |

vaikārika iti proktaḥ sāttvikoṁ'śastayoḥ paraḥ ||49||

Ahamkara is made of Sathva and rajo gunas. Out of ahankara, the part that is only sathvam is called Vaikarika.

तैजसः कथितः सद्भिस्तयोः सृष्टिमिमां शृणु।

वैकारिकादहंकारादासीच्छ्रोत्रादिधीन्द्रियम्॥५०॥

taijasaḥ kathitaḥ sadbhistayoḥ sṛṣṭimimāṁ śṛṇu |

vaikārikādahaṁkārādāsīcchrotrādidhīndriyam ||50||

(The other part full of Rajas) Is called Taijas by scholars. Hear those which comes out of these. From the Vaikarika part of Ahankara, the organs starting with ears(srothram) came out.

कर्मेन्द्रियं च वागादि तैजसात्संप्रवर्तते।

उभयस्मात्ततश्चासीद् बुद्धिकर्मेन्द्रियं मनः॥५१॥

karmendriyaṁ ca vāgādi taijasātsaṁpravartate |

ubhayasmāttataścāsīd buddhikarmendriyaṁ manaḥ ||51 ||

Karmic organs like voice etc came out of Taijes. The Mind(buddhi) which is a mixture of Jnana & karma organ comes out from both vaikarika & taijas

श्रोत्रं त्वक् चैव चक्षुश्च जिह्वा घ्राणं च पञ्चमम्।

बुद्धीन्द्रियाणी पञ्चाहुः शक्तिरेषा मदात्मिका॥५२॥

śrotraṁ tvak caiva cakṣuśca jihvā ghrāṇaṁ ca pañcamam |

buddhīndriyāṇī pañcāhuḥ śaktireṣā madātmikā ||52||

The organs of hearing, touch, sight, taste and smell are called buddhi(mind) indtriyams(organs). I am the power behind them

वाक् च हस्तौ च पादौ च तथोपस्थं च पायु च।

कर्मेन्द्रियाणि पञ्चाहुः शक्तिरेषा मदात्मिका॥५३॥

vāk ca hastau ca pādau ca tathopasthaṁ ca pāyu ca |

karmendriyāṇi pañcāhuḥ śaktireṣā madātmikā||53 ||

Voice,hands, legs,genitals and anus are the five karma indriyams. I am the power behind these too.

या सा विज्ञानशक्तिर्मे पारंपर्यक्रमागता।

बुद्धीन्द्रियाण्यधिष्ठाय विषयेषु प्रवर्तते॥ ५४॥

yā sā vijñānaśaktirme pāraṁparyakramāgatā |

buddhīndriyāṇyadhiṣṭhāya viṣayeṣu pravartate || 54 ||

My this Vijnana Power creates all these in suceessive krama(order).The Buddhi organs turn their mind to their respective vishaya(subjects) because of this.

क्रियाशक्तिश्च या सा मे पारंपर्यक्रमागता।

कर्मेन्द्रियाण्यधिष्ठाय कर्तव्येषु प्रवर्तते॥ ५५॥

kriyāśaktiśca yā sā me pāraṁparyakramāgatā |

karmendriyāṇyadhiṣṭhāya kartavyeṣu pravartate || 55 ||

My Kriya Sakthi(power to do work) creates in successive krama. The Karma indriyas turn to their task / work (karthavyam) because of this.

श्रोत्रस्य विषयः शब्दः श्रवणं च क्रिया मता।

त्वचश्च विषयः स्पर्शः स्पर्शनं च क्रिया मता॥५६॥

śrotrasya viṣayaḥ śabdaḥ śravaṇaṁ ca kriyā matā |

tvacaśca viṣayaḥ sparśaḥ sparśanaṁ ca kriyā matā||56||

The vishaya(subject) of ears(hearing organ) is sound and hearing is its work. The vishaya of skin(organ of touch) is touch and feeling the touch is its work

चक्षुषो विषयो रूपं दर्शनं च क्रिया मता।

जिह्वाया विषयो रस्यो रसनं च क्रिया मता॥५७।।

cakṣuṣo viṣayo rūpaṁ darśanaṁ ca kriyā matā |

jihvāyā viṣayo rasyo rasanaṁ ca kriyā matā||57||

The vishaya of eyes(seeing organs) is sight / form and seeing is its work. The vishaya of tongue(organ of taste) is taste and tastings is its work

घ्राणस्य विषयो गन्ध आघ्राणं च क्रिया मता।

वृत्तयो विषयेष्वस्य श्रोत्रादेः श्रवणादयः॥ ५८॥

ghrāṇasya viṣayo gandha āghrāṇaṁ ca kriyā matā |

vṛttayo viṣayeṣvasya śrotrādeḥ śravaṇādayaḥ || 58 ||

The vishaya of Nose(organ of smell) is smell and smelling is its work. Like this the vishaya of ears(organ of hearing) is hearing and so on does acts

आलोचनानि कथ्यन्ते धर्मिमात्रग्रहश्च सः।

दिक् च विद्युत्तथा सूर्यः सोमो वसुमती तथा॥५९॥

ālocanāni kathyante dharmimātragrahaśca saḥ |

dik ca vidyuttathā sūryaḥ somo vasumatī tathā ||59||

(which) are called Aalochana and help to know(grasp) things.Directions,lightning,sun,chandra and earth(vasumathi)

अधिदैवमिति प्रोक्तं क्रमाच्छ्रोत्रादिपञ्चक।

अधिभूतमिति प्रोक्तः शब्दाद्यो विषयः क्रमात्॥६०॥

adhidaivamiti proktaṁ kramācchrotrādipañcakae |

adhibhūtamiti proktaḥ śabdādyo viṣayaḥ kramāt||60||

are the adidevathas of five organs starting from organ of hearing in order. The vishaya of these five organs starting with sound and others are called AdhiBhuthas.

श्रोत्रादिपञ्चकं त्वेतदध्यात्मं परिकीर्तितम।

श्रोत्रादेः सात्त्विकात्सृष्टिर्वियदादिव्यपेक्षया॥६१॥

śrotrādipañcakaṁ tvetadadhyātmaṁ parikīrtitama |

śrotrādeḥ sāttvikātsṛṣṭirviīyadādivyapekṣayā ||61||

The five Jnana Indriyas starting with organ of hearing are known as Adhyatmam. Hearing and others are born out of sathvika guna

तेन भौतिकमित्युक्तं क्रमाच्छ्रोत्रादिपञ्चकम्।

वाचस्तु विषयः शब्दो वचनं च क्रिया मता॥६२॥

tena bhautikamityuktaṁ kramācchrotrādipañcakam |

vācastu viṣayaḥ śabdo vacanaṁ ca kriyā matā ||62||

They belong to the respective five elements bhauthikam starting with organ of hearing. The work of organ of Speech is sound, speaking is its job/work

हस्तेन्द्रियस्य चादेयमादानं च क्रिया मता।

पादेन्द्रियस्य गन्तव्यं गमनं च क्रिया मता॥६३॥

hastendriyasya cādeyamādānaṁ ca kriyā matā |

pādendriyasya gantavyaṁ gamanaṁ ca kriyā matā ||63||

The organ of hand has anything that can be held as its vishaya and holding as its work. The organ of leg has destination as vishaya and motion as its work

उपस्थस्य तदानन्द्यमानन्दश्च क्रिया मता।

विसृज्यं विषयः पायोर्विसर्गश्च क्रिया मता॥ ६४॥

upasthasya tadānandyamānandaśca kriyā matā |

visṛjyaṁ viṣayaḥ pāyorvisargaśca kriyā matā || 64 ||

The genital organs have pleasure seeking as their vishya and enjoying as their work. The anus has malam as its vishaya and sending out as its work

हस्तादिकं चतुष्कं यत्तत्पञ्चविषयात्मकम्।

अग्निरिन्द्रश्च विष्णुश्च तथैवाद्यः प्रजापतिः॥६५॥

hastādikaṁ catuṣkaṁ yattatpañcaviṣayātmakam |

agnirindraśca viṣṇuśca tathaivādyaḥ prajāpatiḥ ||65||

Alongwith Hands and the other four organs are involved in their own respective vishayas. Fire /agni, Indra, vishnu, Prajapathi

मित्रश्चेति क्रमाज्ज्ञेया अधिदेवा विचक्षणैः।

शब्दः पञ्चात्मकं चैव वागादेर्विषयो हि यः॥६६॥

mitraśceti kramājjñeyā adhidevā vicakṣaṇaiḥ |

śabdaḥ pañcātmakaṁ caiva vāgāderviṣayo hi yaḥ ||66||

And Mitra are respectively the adidevathas so says the learned. Sound and other works of the five organs from organ of speech

सोऽधिभूत इति प्रोक्तो वागाद्यध्यात्ममुच्यते।

मनस्तु सहकार्यस्मिन्नुभयत्रापि पञ्चके॥ ६७॥

so'dhibhūta iti prokto vāgādyadhyātmamucyate |

manastu sahakāryasminnubhayatrāpi pañcake || 67 ||

Are known as AdhiBhootham. Organ of speecj and others are called Adyatmam. The Mind is supported by / supporter of both the Jnana & Karma Indriyas

ज्ञानेन्द्रियगणैश्चैतद्विकल्पं तनुते मनः।

विकल्पो विविधा क्लृप्तिस्तच्च प्रोक्तं विशेषणम्॥६८॥

jñānendriyagaṇaiścaitadvikalpaṁ tanute manaḥ |

vikalpo vividhā klṛptistacca proktaṁ viśeṣaṇam||68||

The mind with the help of Jnana Indriyas differentiates things. This various differntiation is called Vikalpa and the capacity to differntiate is called VisheShanam.

धर्मेण सह संबन्धो धर्मिणश्च स उच्यते।

विकल्पः पञ्चधा ज्ञेयो द्रव्यकर्मगुणादिभिः॥ ६९॥

dharmeṇa saha saṁbandho dharmiṇaśca sa ucyate |

vikalpaḥ pañcadhā jñeyo dravyakarmaguṇādibhiḥ || 69||

Vikalpam is the relationship between a thing and thing's charcter. Vikalpa is of five types taking in to account the dravya, karma and guna differences

दण्डीति द्रव्यसंयोगाच्छुक्लो गुणसमन्वयात्।

गच्छतीति क्रियायोगात्पुमान् सामान्यसंस्थितेः॥७०॥

daṇḍīti dravyasaṁyogācchuklo guṇasamanvayāt |

gacchatīti kriyāyogātpumān sāmānyasaṁsthiteḥ||70||

Knowing a thing as a Stick is dravya vikalpa. Knowing it as white is Guna vikalpa. Used for walking is Kriya Vikalpa. Man is a kind with specific gunas

डित्थः शब्दसमायोगादितीयं पञ्चधा स्थितिः।

कर्मेन्द्रियगणैश्चैतत्संकल्पं तनुते मनः॥ ७१॥

ḍitthaḥ śabdasamāyogāditīyaṁ pañcadhā sthitiḥ |

karmendriyagaṇaiścaitatsaṁkalpaṁ tanute manaḥ || 71 ||

Sound of a wooden elephant is a specific type of sound. Like this we have 5 vikalpas due to difference in matter, guna, kriya, group and type. Using the help of karma indriyas, the mind , reaches the Sankalpa state. (Here Sankalpa means understanding)

औदासीन्यच्युतिर्या सा संकल्पोद्योगनामिका।

अहंकारेण चैतस्मिन्नुभयत्र गणे स्थितिः॥ ७२॥

audāsīnyacyutiryā sā saṁkalpodyoganāmikā |

ahaṁkāreṇa caitasminnubhayatra gaṇe sthitiḥ || 72 ||

Leaving out the differences and arriving at the right / clear understanding is called Sankalpam and the act of differentiation Udyogam. Joining with ahamkara this stands in to two different types

ज्ञानेन्द्रियगणे सोऽयमभिमानेन वर्तते।

देशकालान्वयो ज्ञातुरभिमानः प्रकीर्तितः॥ ७३॥

jñānendriyagaṇe so'yamabhimānena vartate |

deśakālānvayo jñāturabhimānaḥ prakīrtiītaḥ || 73 ||

Joining with jnanendriya, ahamkara creates Abhimana. Abhimana makes one to know about the place and time

ममाद्य पुरतो भातीत्येवं वस्तु प्रतीयते।

कर्मेन्द्रियगणे त्वेष संरम्भेण प्रवर्तते॥ ७४॥

mamādya purato bhātītyevaṁ vastu pratīyate |

karmeīndriyagaṇe tveṣa saṁrambheṇa pravartate || 74 ||

Due to Karmaindriyas, a thing recogonizes everything which creates Samrambham

संकल्पपूर्वरूपस्तु संरम्भः  परिकीर्तितः।

बुद्धिरध्यवसायेन ज्ञानेन्द्रियगणे स्थिता॥ ७५॥

saṁkalpapūrvarūpastu saṁrambhaḥ  parikīrtitaīḥ |

buddhiradhyavasāyena jñānendriyagaṇe sthitā || 75 ||

For creation of sankalpa, samrambha is the beginning. When the mind uses the jnana indiyams creates Adyavasayam

बुद्धिरध्यवसायार्थावधारणमुदीर्यते।

अवधारणमर्थानां निश्चयः परिकीर्तितः॥ ७६॥

buddhiradhyavasāyārthāvadhāraṇamudīryate |

avadhāraṇamarthānāṁ niścayaḥ parikīrtitaḥ || 76 ||

When the mind understands the true nature of things the same is known as Adyavasayam. When the understanding is final the same is called Nischaya

कर्मेन्द्रियगणे बुद्धिः प्रयत्नेन प्रवर्तते।

त्रयोदशविधं ज्ञेयं तदेतत्करणं बुधैः॥ ७७॥

karmendriyagaṇe buddhiḥ prayatnena pravartate |

trayodaśavidhaṁ jñeyaṁ tadetatkaraṇaṁ budhaiḥ || 77 ||

The mind with karmendriyas becomes Prayathnam. The thirteen different types are known as Karanam by scholars

बाह्यं दशविधं ज्ञेयं त्रिधान्तःकरणं स्मृतम्।

त्रयोविंशतिरेते तु विकाराः परिकीर्तिताः॥ ७८॥

bāhyaṁ daśavidhaṁ jñeyaṁ tridhāntaḥkaraṇaṁ smṛtam |

trayoviṁśatireīte tu vikārāḥ parikīrtitāḥ || 78 ||

External indriyas are ten in number and there are three anthakaranams(mind,intellect and ahankara). These twenty three (previous 13 and the janendriya 5 and karmaindiya 5) are called vikarams

करणानि दश त्रीणि सूक्ष्मांशाः स्थूलसंभवाः।

एतत्सूक्ष्मशरीरं तु विराजः परिकीर्तितम्॥ ७९॥

karaṇāni daśa trīṇi sūkṣmāṁśāḥ sthūlasaṁbhavāḥ |

etatsūkṣmaśarīraṁ tu virājaḥ parikīrtiītam || 79 ||

The ten Karanas (which came from sthoolam) and three from Sukshma make the Sukshma Sariram. This sukshma sariiram is called Viraja

व्यष्टयः सूक्ष्मदेहाश्च प्रतिजीवं व्यवस्थिताः॥

अपवर्गे निवर्तन्ते जीवेभ्यस्ते स्वयोनिजाः॥ ८०॥

vyaṣṭayaḥ sūkṣmadehāśca pratijīvaṁ vyavasthitāḥ ||

apavarge nivartante jīvebhyaste svayonijāḥ || 80 ||

In every jivan, the sushma deha exist differently. At the time of death from the jiva, the sukshma sarira is removed

अन्योन्यानुग्रहेणैते त्रयोविंशतिरुत्थिताः।

महदाद्या विशेषान्ता ह्यण्डमुत्पादयन्ति ते॥ ८१॥

anyonyānugraheṇaite trayoviṁśatirutthitāḥ |

mahadādyā viśeṣāntā hyaṇḍamutpādayanti te|| 81 ||

The twenty three tatvas starting from Mahat and ending with Visheshana help one another and create the cosmic egg

तदण्डमभवद्धैमं सहस्रांशुसमप्रभम्।

तस्मिन् प्रजापतिर्जज्ञे विराड् देवश्चतुर्मुखः॥ ८२॥

tadaṇḍamabhavaddhaimaṁ sahasrāṁśusamaprabham |

tasmin prajāpatirjajñe virāḍ devaścaturmukhaḥ || 82||

That Cosmic Egg shines like sun with thousands of rays. From that the cathur mukha Brahma also known as Virat and Prajapathi comes in to existance

विराजश्च मनुर्जज्ञे मनोस्ते मानवाः स्मृताः।

मरीचिप्रमुखास्तेभ्यो जगदेतच्चराचरम्॥ ८३॥

virājaśca manurjajñe manoste mānavāḥ smṛtāḥ |

marīcipramukhāstebhyo jagadetaccarācaram|| 83 ||

From Virat, Manu was born. The descendants of Manu are called Manavas. Marichi is the important one amongst Manavas. From him, this world with all that is movable and immovable(chara acharam) is born

प्रकारोऽयं ममोद्यत्या लेशतस्ते प्रदर्शितः।

स्वतः शुद्धापि चिच्छक्तिः संविद्धानाद्यविद्यया॥८४॥

prakāro'yaṁ mamodyatyā leśataste pradarśitaḥ |

svataḥ śuddhāpi cicchaktiḥ saṁviddhānādyavidyayā ||84||

I have explained you till now a very small part of mine.I am pure and of pure knowledge(jnanamayi) however I create the jivas with ignorance due to their avidya

दुःखं जन्मजराद्युत्थं तत्रस्था प्रतिपद्यते।

शुद्धविज्ञानसंबन्धाच्छुद्धकर्मसमन्वयात्।

यदा धुनोत्यविद्यां तां तदा सानन्दमश्नुते॥८५॥

duḥkhaṁ janmajarādyutthaṁ tatrasthā pratipadyate |

śuddhavijñānasaṁbandhācchuddhakarmasamanvayāt|

yadā dhunotyavidyāṁ tāṁ tadā sānandamaśnute||85||

Due to avidya, the jivas suffer from Pain, birth, old age. By pure knowledge as well as pure actions this avidya is removed / goes away and the jivan gets the pure anandam

इति श्रीपाञ्चरात्रसारे लक्ष्मीतन्त्रे प्राकृतसृष्टिप्रकाशो नाम पञ्चमोऽध्यायः

iti śrīpāñcarātrasāre lakṣmītantre prākṛtasṛṣṭiprakāśo nāma pañcamo'dhyāyaḥ

Thus ends in Sri Panacharatra Saram and in Laksmi Tantram, the fifth chapter named Prakrutha Shrusti exposition