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उत्पन्नकार्यस्य कारणात्मना अवस्थिति वाचारम्भणयोग्यतेत्यर्थ ।तासा क्रियाणाम् अचेतनकार्यत्वायोगेन घटादिकार्येचेतनस्य निमित्ततादर्शनात् एकतटस्थेश्वरत्व वा, गोपुरादौनानाचेतनदर्शनात्तादृशनानेश्वरत्व वेति विशये, 'यतो वा इमानि भूतानि जायन्ते' इति श्रुतौ 'यत ' इत्येकवचनपञ्चम्या नानात्वतटस्थत्वे , 'जनिकर्तु प्रकृति ' इति सूत्रम् ।जनि-कर्तुं कार्यस्य प्रकृसिरुपादानमपादानसंज्ञा स्यात् ।'अपादानेपञ्चमी' इति शासनात् अभिन्ननिमित्तोपादनत्वमीश्वरत्वमितिसिद्धान्त ।तटस्थलक्षणमेतत् , ज्ञायमानस्य ब्रह्मण लक्षणप्रमाणयो अवश्यवाच्यत्वादित्यभिप्राय ।आदौ लयशब्दोपादानेन अनादित्व प्रपञ्चस्य सूचितम् ।जगत इति शब्दपूरणन नाम योजनीयम् ।तथा च जगत लयश्च स्थितिश्चउद्भवश्च तेषामीश्वरी |कूटस्थचैतन्यमात्रसच्चिदानन्दाधायकतया विवर्तकारणमित्यर्थ ॥ॐ लयस्थित्युद्भवेश्चर्यैनमः ॥लास्थदर्शनसतुष्टा लाशालाभाविवर्जिता ।लङ्घ्येतराज्ञा लावण्यशालिनी लघुसिद्धिदा ॥लास्यदर्शनसतुष्टा ।यथा राजा सपूर्णकाम प्रयोजनम
In plain words
Or the persistence of the effect in its causal identity, or the validity of the expression 'speech-generated'. Since an unconscious entity cannot function as a material cause—just as a potter is seen as the intelligent maker of an earthen pot—the doubt arises whether there is a single neutral Lord of the universe or multiple lords, just as many builders construct a city gate. But the scriptural text declaring 'that from which these beings are born' uses the singular ablative case, resolving any multiplicity. Panini's grammatical rule assigning the ablative designation to the material source of an effect establishes that the supreme reality is both the efficient and material cause. This serves as an incidental definition, for Brahman under inquiry must be characterized through valid means of knowledge. Beginning with the word 'laya' (dissolution), the beginninglessness of the universe is implied; adding the word 'world', we understand her as the mistress of the world's dissolution, preservation, and creation—the apparent cause that bestows immutable existence, consciousness, and bliss. Om, salutation to the mistress of dissolution, preservation, and creation. She is delighted by the sacred dance, untouched by gain or loss, possesses an unsurpassed command, overflows with grace, and swiftly grants spiritual attainments. Just as a fully satisfied king...
Close to the Sanskrit
Or the persistence of the produced effect in the nature of the cause, or the appropriateness of the expression 'originating from speech'. Since inanimate actions cannot be effects, and an intelligent agent is observed as the cause in effects like a pot, the doubt arises: is there a single neutral lordship of Ishvara, or multiple lords as observed in city gates and complex structures? In the scriptural passage 'from which these beings are born', the singular ablative 'from which' resolves plurality and neutrality. Panini's rule 'janikartuḥ prakṛtiḥ' assigns the ablative source designation to the material cause of an effect; by the rule 'the fifth case in the ablative', the established conclusion is that Ishvara is the non-different efficient and material cause. This is an incidental definition, since definitions of Brahman under inquiry must necessarily be stated through means of valid knowledge. First, by adopting the word 'laya', the beginninglessness of the phenomenal world is suggested. The word 'world' is to be supplied to complete the name. Thus, she is the mistress of the world's dissolution, maintenance, and creation; meaning she is the apparent cause by conferring immutable consciousness and existence-consciousness-bliss. Om, salutation to the mistress of dissolution, preservation, and creation. Lāsyadarśanasatuṣṭā, lāśālābhāvivarjitā, laṅghyetarājñā, lāvāṇyaśālinī, laghusiddhidā. Lāsyadarśanasatuṣṭā: just as a king whose desires are fulfilled...