p. 206
कारस्य मायाप्रकाशकत्वेन, वटधानादिः स्वनिष्ठवृक्षाभिव्यञ्जकत्वेन कारणतया यथा बीजमित्युच्यते- सत्कार्यवादिनामव्यक्तनामरूपकारणं बीजम्, अभिव्यक्तनामरूपात्मकं पश्चाद्भावि कार्यमित्यङ्गीकारः, सकलकारणसमवधाने विशेषनामरूपवत्तया कारणस्याभिव्यक्तिरुत्पत्तिः तथा चोक्तबीजस्य मायावच्छिन्नचैतन्याभिव्यञ्जकत्वेनापि बीजत्वम्, तादृशं ह्रींकारबीजं यस्याः सा तथा ॥ॐ ह्रींकारबीजायै नमः ॥ह्रींकारमन्त्रा ।ह्रींकारस्य मननात् त्रायते रक्षति वाच्यवाचकयोरभेदादिति तथा ।ह्रींकारघटितो मन्त्रो वा यस्याः सा इति वा तथा ॥ॐ ह्रींकारमन्त्रायै नमः ॥ह्रींकारलक्षणा ।हकारः शिवः, आकाशबीजत्वादाकाशवन्निर्लेपः, रेफः वह्निबीजं कार्योत्पादसंनिहितशक्तिमदीश्वरवाचकम् तथा च हकारयुक्तरेफः शुद्धचैतन्यमेव कारणतावच्छिन्नम्- इति वदति ।ईकारः मन्मथबीजं तत्कारणलक्षकतया स्थितिहेतु विष्णुरूपचैतन्यमभिदधाति ।अनुस्वारस्तस्मिन्नेव पदार्थे अभिन्ननिमित्तोपादाने लयं वक्ति ।तथा च ह्रीमित्युक्ते जगदुत्पत्तिस्थितिलयकारणं चैतन्यं शक्त्या वाच्यार्थः प्रतीयते ।तस्यैवोपाधिपरित्यागरूपलक्षणं यस्याः सेति वा तथा ।ह्रीकारः लक्षणं तटस्थलक्षणं यस्याः
In plain words
Just as a banyan seed holds the entire future tree within itself, serving as the unmanifest causal matrix from which names and forms eventually sprout when conditions align, the sacred seed-syllable hrīṃ is likewise acclaimed as the primal seed because it reveals pure consciousness cloaked in māyā. Salutations to her who is the seed-syllable hrīṃ! She is the very mantra of hrīṃ because meditating upon it protects the seeker, the name and the named being one, or because her mantra is woven from hrīṃ. Salutations to her who is the mantra of hrīṃ! She is characterized by hrīṃ: the letter 'ha' is Shiva, stainless like the open sky; the letter 'ra' is the fire of divine power ready to manifest creation; together as 'hra', they point directly to pure consciousness as the root cause. The vowel 'ī' is the seed of desire, denoting Vishnu as the sustaining consciousness. The anusvāra brings everything back into dissolution within that single reality which is both the material and efficient cause of the universe. Thus, when the sacred sound hrīṃ is uttered, consciousness itself—the creator, preserver, and destroyer of all—reveals its direct presence, pointing beyond all temporary veils to the ultimate truth.
Close to the Sanskrit
Just as a seed such as a banyan seed is spoken of as a cause through its capability of manifesting the tree abiding within itself—the acceptance by proponents of satkāryavāda being that the unmanifest name-and-form cause is the seed, while the subsequently arising manifest name-and-form is the effect, and upon the convergence of all causes, the manifestation or origination of the cause occurs through possessing specific names and forms—so too the aforesaid seed has seed-ness also by virtue of being the manifester of consciousness conditioned by māyā; she whose seed-syllable hrīṃ is such is thus. Salutations to the seed-syllable hrīṃ. She who is the hrīṃkāra mantra: she protects because of the remembrance of hrīṃkāra due to the non-difference between the signifier and the signified, or she is one whose mantra is constituted by hrīṃkāra; thus. Salutations to the hrīṃkāra mantra. She who is characterized by hrīṃkāra: the letter 'ha' is Shiva, being unblemished like ether because it is the ether-seed; the letter 'ra' is the fire-seed, denoting the Lord possessing power proximate to producing effects, and thus the letter 'ra' combined with 'ha' declares pure consciousness itself as limited by causality. The letter 'ī' is the desire-seed, which expresses consciousness in the form of Vishnu as the cause of sustenance by indicating that cause. The anusvāra speaks of dissolution in that very same entity serving as both non-different efficient and material cause. And thus when 'hrīṃ' is spoken, consciousness as the cause of origin, sustenance, and dissolution of the universe is perceived through direct power as the primary meaning. Or she is one whose characteristic is that very abandonment of limiting adjuncts. The syllable hrīṃ is the incidental characteristic of whom...