The   Hiranyagarbha   is   aware   of   Him   as   the   source   of   himself 
  as   also   of   the   scriptures.  
g¤NaÓvyaE   y:   PlkmIktaI
      k]tÞy   tÞyWv   s   caEpBaE³a   .
s   ¢váãp¢ÞæOg¤N¢ÞæOvÏmaI
p#aNa¢Dp:   s·r¢t   ÞvkrmI¢B:     ¡7¡

g¤NaÓvy:

attached to Gunas

y:

who

PlkmIktaI

works for reward

k]tÞy

of deeds

tÞyWv

his own

s:

he (Jiva)

c

and

upBaE³a

reaps the fruit

s:

He

¢váãp:

assuming all forms

¢æOg¤N:

bound by the three gunas

¢æOvÏmaI

through three-fold

p#aNa¢Dp:

master of himself

s·r¢t

moves about

ÞvkmI¢B:

according to its deeds

 
Endowed   with   the   Gunas,   the   Jiva   performs   actions   seeking
reward   and   reaps   the   fruits   of   what   he   has   done.   Though 
  master of   the   senses,   he   becomes   bound   by   the   three   gunas,
and   assuming  different   forms,   roams   about   the   three   paths,  
as   a   result   of   his  own   deeds.  
AH¯g¤¾maæOaE  r¢vt¤Úyãp: sÄðÚpahÄðarsm¢ÓvtaE  y: .
b¤¼Eg¤INEnaÏmg¤NEn  cWv Aarag#maæOaE /praE{¢p d¦¾:  ¡8¡

AHg¤¾maæO:

of the measure of a thumb

r¢vt¤Úyãp:

inform brilliant as the Sun

sÄðÚp

volition

AhÄðar

egoism

sm¢Óvt:

along with

y:

whoever

b¤¼Eg¤INEn

qualities of Buddhi

AaÏmg¤NEn

qualities of excellence

c  ev

and only

Aarag#maæOaE

only like the point of a goad

¢h

surely

Apr:

another

A¢p

too

d¦¾:

is seen

 
Of   the   size   of   a   thumb,   but   effulgent   like   the   Sun,   the Jiva 
  possesses   both   volition   and   individuality.   It   is   endowed with 
  the   qualities   of   the   mind   and   heart   (Atman).   Therefore it   is
   seen   as   another   entity,   small   as   the   point   of   a   goad.  
balag#StBagÞy  StDa k¢ÚptÞy c  .
BagaE  j£v:  s  ¢våOEy:  s  canÓÏyay  kÚptE ¡9¡

balag#StBagÞy

a hundredth part of the point of a hair

StDa	a hundred times

k¢ÚptÞy

further divided

c

and

Bag:

part

j£v:	individual soul

s:

he

¢våOEy:

is to be realised

s:

he

c

and

AanÓÏyay

for

kÚptE

he is made

 
The   individual   soul   (Jiva)   ia   extremely   subtle   like   the point   of 
  a   hair  divided   and   subdivided   many   times.  Yet it   has  the  
potential   for   infinity.   He   is   to   be   realised   (as   none   other 
than   the  Paramatman).  
nWv   ÞæO£   n   p¤manEx   n   cWvay|   np¤|sk:   .
yïÅCr£rmadäOE   tEn   tEn   s   y¤ÇytE   ¡10¡

n  ev

neither indeed

ÞæO£

female

n  p¤man¯

nor male

ex:

This one

n

not

c  ev   Ay|

and also this

np¤|sk:

neuter

yïÅCr£r|

whatever body

AadäOE

assumes

tEn  tEn

with each of that

s:

he

y¤ÇytE

is filled

 
The   Jiva   is   not   female,   nor   male   nor   neuter.   Whatever body 
  it   assumes,   it   becomes   filled   with   that   body.  
sÄðÚpnÞpSInd¦¢¾maEhWg#IasaØb¤v¦¾YaÏm¢vv¦¢¼jÓm   .
kmaIn¤gaÓyn¤@mEN  dEh£ ÞTanEx¤ ãpaÎy¢BsØp#pïtE  ¡11¡

sÄðÚpn

Desire

ÞpSIn

contact

d¦¢¾

sight

maEhW:

delusion

g#asaØb¤v¦¾Ya

by rain of food and drink

AaÏm¢vv¦¢¼jÓm

development of the body

kmaIn¤ga¢n

as per (his) deeds

An¤@mEN

one after another

dEh£

the Jiva

ÞTanEx¤

in various places

ãpa¢N

appearances

A¢BsØp#pïtE

takes

 
By   means   of   desire,   contact,   attachment   and   delusion, the   Jiva 
  assumes   successively   various   bodies   in   various   places according
   to   its   Karma   just   as   the   body   grows   into   various   stages  
when   nourished by   food   and   drink.  
ÞT¥la¢n   s¥ßma¢N   bh\¢n   cWv
      ãpa¢N   dEh£   Þvg¤NWv¦INaE¢t   .
¢@yag¤NWraÏmg¤NWà   tExa|
      s|yaEghEt¤rpraE{¢p   d¦¾:     ¡12¡

ÞT¥la¢n

Gross

s¥ßma¢N

subtle

bh\¢n

many

cWv

and

ãpa¢N

forms

dEh£

Jiva

Þvg¤NW:

by its own nature

v¦NaE¢t

chooses

¢@yag¤NW:

by the nature of actions

AaÏmg¤NWà

and the qualities of the mind

tExa|

their

s|yaEghEt¤:

cause of union

ApraE{¢p

yet another

d¦¾:

is seen

 
The   embodied   soul   (Jiva)   assumes   many   forms,   gross   and subtle,
   according   to   his   natural   tendencies   resulting   from past   actions. 
These  tendencies,   manifesting   in   the   form   of thoughts   and   desires. 
But   how   their   combination   is   brought   about   is   a   different   matter.  
AnaïnÓt|   k¢llÞy   mÒyE
      ¢váÞy   *¾armnEkãpm¯   .
¢váÞyWk|   p¢rvE¢¾tar|
      åOaÏva   dEv|   m¤ÅytE   svIpaSW:  ¡13¡

AnaïnÓt|

without beginning or end

k¢llÞy

of confusion

mÒyE	in the midst of

¢váÞy

of the universe

*¾arm¯

Creator

AnEkãpm¯

of many forms

¢váÞy

of the universe

ek|   p¢rvE¢¾tar

sole enveloper

åOaÏva

knowing

dEv|	that Master

m¤ÅytE

is liberated

svIpaSW:

from all bondages

 
The   Lord   is   without   beginning   or   end.   He   creates   the   cosmos
in   the   midst   of   chaos.   He   assumes   many   forms   and   envelopes
everything.   Knowing   Him   thus   one   becomes   free   from   all   bondages.  
Bavg#a/mn£faÁy|   BavaBavkr|   ¢Svm¯   .
klasgIkr|   dEv|   yE   ¢vѤÞtE   jh^Þtn¤m¯  ¡14 ¡

Bavg#a/m¯

realised by the pure in heart

An£faÁy|

the formless and the nameless

BavaBavkr|

who creates and destroys

¢Svm¯

blissful

klasgIkr|

source of all Knowledge

dEv|

God

yE

who

¢vѤ :

know

tE

they

jh^:

gave up

tn¤m¯

physical body

 
The   Blissful   formless   God   can   be   realised   only   by   the pure 
  in   heart.   He   is   the   creator   and   destroyer   of   everything. He
   is   the   source   of   all   arts   and   sciences.   Knowing   Him   thus,
  one is   freed   from   future   embodiment   (birth   and   death).