CHAPTER 1
1-1 Shivashaktyátmakaḿ Brahma.
[Brahma is the composite of Shiva and Shakti.]
1-2 Shaktih Sá Shivasya Shaktih.
[Shakti (the Operative Principle) is the shakti (force) of Shiva.]
1-3 Tayoh siddhih saiṋcare pratisaiṋcare ca.
[Puruśa and Prakrti find their fulfilment in saiṋcara (extroversial movement) and pratisaiṋcara (introversial movement.]
1-4 Paramashivah Puruśottamah vishvasya kendram.
[Supreme Consciousness at the nucleus of the universe is known as Paramashiva or Puruśottama.]
1-5 Pravrttimukhii saiṋcarah guńadháráyám.
[Saiṋcara (in the Cosmic Cycle) is the gradual extroversial movement under the increasing influence of the guńas (binding principles).]
1-6 Nivrttimukhii pratisaiṋcarah guńávakśayeńa.
[Pratisaiṋcara (in the Cosmic Cycle) is the gradual introversial movement under the waning influence of the guńas.]
1-7 Drk Puruśah darshanaḿ Shaktishca.
[Puruśa is the substantiator, the ultimate witness; (the actional faculty of) Prakrti is the act of witnessing (and that which is witnessed).]
1-8 Guńabandhanena guńábhivyaktih.
[As the guńas increase their bondage, they express themselves fully in the emergence of the fundamental factors.]
1-9 Guńádhikye jad́asphot́ah bhútasámyábhávát.
[Due to excessive pressure of the guńas, proper balance among the bhútas (five fundamental factors) is lost and jad́asphot́a (explosion of matter) occurs.]
1-10 Guńaprabhávena bhútasaungharśádbalam.
[Due to the increasing influence of the guńas, clash occurs among the fundamental factors and bala (energy) is produced.]
1-11 Dehakendrikáńi parińámabhútáńi baláni práńáh.
[The resultant interial force forming the nucleus within the physical structure and maintaining its solidarity, is called práńáh (vital energy).]
1-12 Tiivrasaungharśeńa cúrńiibhútáni jad́áni cittáńu mánasadhátuh vá.
[Due to excessive clash, some crude matter is pulverized, and cittáńu (ectoplasmic particles), or mind-stuff, is evolved.]
1-13 Vyaśt́idehe cittáńusamaváyena cittabodhah.
[Through the combination of ectoplasmic particles in the unit structure, the feeling of citta (objective mind) evolves.]
1-14 Cittát guńávakśaye rajoguńaprábalye aham.
[As the influence of the guńas wanes and rajoguńa becomes dominant, the aham (sense of doership) evolves out of the citta.]
1-15 Súkśmábhimukhinii gatirudaye ahaḿtattvánmahat.
[With further movement towards the subtle, the mahat evolves out of the ahaḿtattva.]
1-16 Cittádahaḿprábalye buddhih.
[When the aham is greater than the citta, the buddhi (intellect) evolves.]
1-17 Ahaḿtattvát mahadprábalye bodhih.
[When the mahat is greater than the aham, the bodhi (intuition) evolves.]
1-18 Mahadahaḿvarjite anagrasare jiivadehe latágulme kevalaḿ cittam.
[In undeveloped living organisms, creepers and shrubs where aham and mahat have not yet evolved, there is only citta.]
1-19 Mahadvarjite anagrasare jiivadehe latágulme cittayuktáham.
[In undeveloped organisms, creepers and shrubs where mahat has not yet evolved, there is aham as well as citta.]
1-20 Prágrasare jiive latágulme mánuśe mahadahaḿ cittáni.
[In developed organisms, creepers and shrubs, as well as in humans, there is mahat, aham and citta.]
1-21 Bhúmávyápte mahati ahaḿ cittayorprańáshe saguńásthitih savikalpasamádhih vá.
[When the aham and the citta merge into the Macrocosmic Mahat, the merger is called saguńásthiti or savikalpa samádhi.]
1-22 Átmani mahadprańáshe nirguńásthitih nirvikalpasamádhih vá.
[When the mahat merges into the Átman, it is called nirguńásthiti (state of objectlessness) or nirvikalpa samádhi (the trance of indeterminate absorption, or total suspension, of the mind)].
1-23 Tasyastitih amánasikeśu.
[This state (of nirvikalpa samádhi) is beyond the mind.]
1-24 Abhávottaránandapratyayálambaniirvrttih tasya pramáńam.
[The lingering bliss which follows this state of vacuity is the proof of that state, the means of firm belief in that state.]
1-25 Bhávah bhávátiitayoh setuh Tárakabrahma.
[The bridge between Nirguńa Brahma and Saguńa Brahma is called Táraka (Liberating) Brahma.]
CHAPTER 2
2-1 Anukúlavedaniiyaḿ sukham.
[A congenial mental feeling is called happiness.]
2-2 Sukhánuraktih paramá jaeviivrttih.
[The attachment to happiness is the primary vrtti (propensity) of living beings.]
2-3 Sukhamanantamánandam.
[Infinite happiness is ánanda (bliss).]
2-4 Ánandaḿ Brahma ityáhuh.
[This ánanda is called Brahma.]
2-5 Tasminnupalabdhe paramá trśńánivrttih.
[That (Brahma) having been attained, all thirst is permanently quenched.]
2-6 Brhadeśańáprańidhánaḿ ca dharmah.
[To long for and run after the Great is dharma.]
2-7 Tasmáddharmah sadákáryah.
[Therefore dharma should always be practised.]
2-8 Viśaye puruśávabhásah jiivátmá.
[The reflection of Puruśa in a unit object is called the jiivátmá (unit soul).]
2-9 Átmani sattásaḿsthitih.
[Every entity is embedded finally in the Átman.]
2-10 Otahprotah yogábhyáḿ saḿyuktah Puruśottamah.
[Puruśottama is linked to each entity individually and to all entities collectively.]
2-11 Mánasátiite anavastháyaḿ jagadbiijam.
[The seed of the universe lies beyond the mind, in a state the mind cannot comprehend.]
2-12 Saguńát srśt́irupattih.
[The creation originates from Saguńa Brahma.]
2-13 Puruśadehe jagadábhásah.
[The universe takes form within the Cognitive Body.]
2-14 Brahma Satyaḿ jagadapi satyamápekśikam.
[Brahma is Absolute Truth; the universe is also truth, but relative.]
2-15 Puruśah akartá phalasákśiibhútah bhávakendrasthitah guńayantrákashca.
[Puruśa does no action (directly), but is the witnessing entity of actions and reactions; located at the nucleus of Saguńa Brahma, He is the controller of the guńas.]
2-16 Akartrii viśayasaḿyuktá Buddhih Mahadvá.
[The Buddhitattva, or Mahattattva, itself is not the doer, but remains associated with objects.]
2-17 Ahaḿ kartá pratyakśaphalabhoktá.
[The Aham is the doer, and directly enjoys or suffers the results of action.]
2-18 Karmaphalaḿ cittam.
[The citta takes the form of the results of actions.]
2-19 Vikrtacittasya púrvávasthápráptirphalabhogah.
[The process through which the distorted citta regains its original state is the enjoyment or suffering of the results of actions.]
2-20 Na svargo na rasátalah.
[There is neither heaven nor hell.]
2-21 Bhúmácitte saiṋcaradháráyáḿ jad́ábhásah.
[In the flow of saiṋcara, matter takes form in the Cosmic citta.]
2-22 Bhútalakśańátmakaḿ bhútabáhitaḿ bhútasaungharśaspandanaḿ tanmátram.
[Tanmátras (microscopic fractions of bhútas, or fundamental factors) represent the bhútas, are carried by the bhútas, and are created by vibrations from the clash within the bhútas.]
2-23 Bhútaḿ tanmátreńa pariciiyate.
[The bhútas are recognized by their corresponding tanmátras.]
2-24 Dvárah nád́iirasah piit́hátmakáni indriyáńi.
[The indriyas (organs) are the composite of: the gateways of the organs, the nerves, the nerve fluid, and the appropriative piit́has (seats) of the organs (in the brain).]
CHAPTER 3
3-1 Paiṋcakośátmiká jaeviisattá kadaliipuśpavat.
[The living being is the composite of five kośas (layers of mind), like a plantain flower (with its petals).]
3-2 Saptalokátmakaḿ Brahmamanah.
[The Cosmic Mind is the composite of seven lokas (layers, worlds).]
3-3 Kárańamanasi diirghanidrá marańam.
[Long sleep in the causal mind is death.]
3-4 Manovikrtih vipákápekśitá saḿskárah.
[A distortion of the mind-stuff waiting for expression (i.e., a reaction in potentiality) is known as a saḿskára.]
3-5 Videhiimánase na kartrtvaḿ na sukháni na duhkháni.
[In the bodiless mind there is no doership, no feeling of pleasure or pain.]
3-6 Abhibhávanát cittáńusrśt́apretadarshanam.
[The sight of ghosts is created by the cittáńu (mind-stuff) in concentrated thought.]
3-7 Hitaeśańápreśito’pavargah.
[The requital of an action is guided by the (divine) longing for welfare.]
3-8 Muktyákáuṋkśayá sadgurupráptih.
[Out of the intense desire for mukti (liberation), one attains one’s sadguru (perfect master).]
3-9 Brahmaeva gururekah náparah.
[Only Brahma is the guru, no one else.]
3-10 Vádhá sá yuśamáná shaktih sevyaḿ sthápayati lakśye.
[Obstacles are the helping forces that establish one in the goal.]
3-11 Prárthanárcanámátraeva bhramamúlam.
[Prayer and ritualistic worship become a source of confusion.]
3-12 Bhaktirbhagavadbhávaná na stutirnárcaná.
[Devotion is ideation on God, not flattery of God or ritualistic worship.]
CHAPTER 4
4-1. Triguńátmiká srśt́imátriká asheśatrikońadhárá.
[The tri-attributional primordial force (progenitrix of creation) flows on in endless triangular forms.]
4-2. Tribhúje Sá svarúpaparińámátmiká.
[In the triangle of forces, the three attributes of Prakrti are locked in endless mutual transformation.]
4-3. Prathamá avyakte Sá Shivánii kendre ca Paramashivah.
[In the first stage (not yet a stage of actual manifestation), Prakrti is called Shivánii, and the witnessing Puruśa at the nucleus is called Paramashiva.]
4-4. Dvitiiyá sakale prathamodgame Bhaeravii Bhaeraváshritá.
[In the second phase, when the germ of evolution sprouts, Prakrti is called Bhaeravii, and the witnessing Puruśa is called Bhaerava.]
4-5. Sadrshaparińámena Bhavánii Sá Bhavadárá.
[In the vibrational world there is a sequence of similarity of curvatures (homogenesis). Here Prakrti is called Bhavánii and the witnessing Puruśa is called Bhava.]
4-6. Shambhúliuṋgát tasya vyaktih.
[The process of creation starts from Shambhúliuṋga.]
4-7. Sthúliibhavane nidritá sá kuńd́alinii.
[In the ultimate state of crudification, the paráshakti lying dormant at Svayambhúliuṋga is called kuńd́alinii (“coiled serpentine”).]
4-8 Kuńd́alinii sá múliibhútá rńátmiká.
[The kuńd́alinii is the (force of) fundamental negativity.]
CHAPTER 5
5-1. Varńapradhánatá cakradháráyám.
[In the movement of the social cycle, one class is always dominant.]
5-2. Cakrakendre sadvipráh cakraniyantrakáh.
[Located in the nucleus of the social cycle, sadvipras control the social cycle.]
5-3. Shaktisampátena cakragativardhanaḿ krántih.
[Accelerating the movement of the social cycle by the application of force is called “evolution”.]
5-4. Tiivrashaktisampátena gativardhanaḿ viplavah.
[Accelerating the movement of the social cycle by the application of tremendous force is called “revolution”.]
5-5. Shaktisampátena vipariitadháráyáḿ vikrántih.
[Reversing the movement of the social cycle by the application of force is called “counter-evolution”.]
5-6. Tiivrashaktisampátena vipariitadháráyaḿ prativiplavah.
[Reversing the movement of the social cycle by the application of tremendous force is called “counter-revolution”.]
5-7. Púrńávartanena parikrántih.
[A complete rotation of the social cycle is called “peripheric evolution”.]
5-8. Vaecitryaḿ prákrtadharmah samánaḿ na bhaviśyati.
[Diversity, not identity, is the law of nature.]
5-9. Yugasya sarvanimnaprayojanaḿ sarveśáḿ vidheyam.
[The minimum requirements of an age should be guaranteed to all.]
5-10. Atiriktaḿ pradátavyaḿ guńánupátena.
[The surplus wealth should be distributed among meritorious people according to the degree of their merit.]
5-11. Sarvanimnamánavardhanaḿ samájajiivalakśańam.
[Increasing the minimum standard of living of the people is the indication of the vitality of society.]
5-12. Samájádeshena viná dhanasaiṋcayah akartavyah.
[No individual should be allowed to accumulate any physical wealth without the clear permission or approval of the collective body.]
5-13. Sthúlasúkśmakárańeśu caramopayogah prakartavyah vicárasamarthitaḿ vańt́anaiṋca.
[There should be maximum utilization and rational distribution of all mundane, supramundane and spiritual potentialities of the universe.]
5-14. Vyaśt́isamaśt́isháriiramánasádhyátmikasambhávanáyáḿ caramo’payogashca.
[There should be maximum utilization of the physical, metaphysical and spiritual potentialities of unit and collective bodies of human society.]
5-15. Sthúlasúkśma kárańo’payogáh susantulitáh vidheyáh.
[There should be a proper adjustment amongst these physical, metaphysical, mundane, supramundane and spiritual utilizations.]
5-16. Deshakálapátraeh upayogáh parivarttante te upayogáh pragatishiiláh bhaveyuh.
[The method of utilization should vary in accordance with changes in time, space and person, and the utilization should be of progressive nature.]
Pragatishiila upayogatattvamidaḿ sarvajanahitárthaḿ sarvajanasukhárthaḿ pracáritam.
[This is the Progressive Utilization Theory, propounded for the happiness and all-round welfare of all.]