योगिनामपि मृद्बीजे विनैवेच्छावशेन तत् ।
घटादि जायते तत्तत्स्थिरस्वार्थक्रियाकरम् ॥ §०§
यदिह चेतनप्रेरितं कारणम् इति प्रसिद्धं मृदादि , यच्च तदनपेक्षं बीजादि घटआदेरङ्कुरादेश्च जनकं , तदेव यदि परमार्थतः कारणं स्यात् तत् तद्व्यतिरेकेण घटाङ्कुरादेः कथं योगीच्छामात्रेण जन्म स्यात् , अकारणकत्वप्रसङ्गात् तेषां वा अकारणत्वप्रसंगात् । अथोच्यते ---- अन्ये एव ते घटाङ्कुरादयो मृद्धीजादिजन्याः , अन्ये एव च योगीच्छादिजन्याः , ---- इति , तत्रापि प्रबोध्यसे ---- विमर्शाभेदात् तावदभेद , ---- इति पूर्वमेव उक्तम् ; तत्रापि योगी खलु अप्रतिहतेच्छः , तस्य च इच्छा तादृगेव घटो भवतु यो मृदादिकृतकुम्भसंभवभूर्यर्थक्रियाकरणचतुरवृत्तिरिति । तदेतदाह ---- तस्य तस्य स्थिरस्य अर्थक्रियाविशेषस्य करणे हेतुतच्छीलानुकूलरूपं घटादि जायते , ---- इति । ये त्वाहुः ---- नोपादानं विना घटाद्युत्पत्तिः , योगी तु इच्छया परमाणून् पश्यन् संघट्टयतीति । ते वाच्याः ---- यदि खलु अन्वयव्यतिरेकागमादिपरिदृष्टः कार्यकारणभावो योगिषु न विपर्येति , ---- इति हृदयमावर्जयति वः तत् किं परमाणुग्रहेण ; नो चेत् घटस्य कपालानि शरीरस्य स्वावयवाः , तेषां निजं निजं प्रसिद्धं तृणशस्तिलशो ऽपि अन्यथाभवबनसहमानं लौकिकमेव कारणम् , इति घटे मृद्दण्डचक्रादि , देहे स्त्रीपुरुषसंयोगादि उभयमपेक्ष्यं देहादिसंभवो दुःसमर्थ एव । चेतन एव तु तथा तथा भवति । भगवान् भूरिभर्गो महादेवो नियत्यनुवर्तनोल्लङ्घनतरस्वातन्त्र्यः , ---- इत्यत्र पक्षे नियत्यनुवर्तिनः लौकिके प्रसिद्धे कार्यकारणभावे स्वातन्त्र्यं , तदुल्लङ्घनमाद्रियमाणस्य तु योगिप्रायप्रसिद्धे लोकोत्तरे , ---- इति न कश्चित् विरोधः । इयांश्च लोके एव । परमार्थतस्तु स एव क्रमाक्रमरूपविश्वसृष्ट्यादिक्र्ट्यपञ्चकप्रपञ्चस्वभावः प्रकाशते । चेतनो हि स्वात्मदर्पणे भावान् प्रतिबिम्बवदाभासयति इति सिद्धान्तः । यदाह पूर्वगुरुः
{निरुपादानसंभारमभित्तावेव तन्वते ।
जगच्चित्रं नमस्तस्मै कलाश्लाध्याय शूलिने ॥}(स्तवचि। ९ श्लो।)
इति ॥१०॥
In plain words
For too, without clay or seed, by the sway of will alone, the pot and the rest come to be, doing this and that lasting effective action of their own.
Here, clay and the rest are well known as a cause set in motion by a sentient being, and the seed and the rest, which do not look to that, as what brings forth the pot and the rest and the sprout and the rest. If that alone were the cause in the highest truth, then how could the pot, the sprout and the rest be born apart from it, by the ’s will alone? For it would follow that these have no cause, or else that those are not causes. But if it is said, “The pots, sprouts and the rest born of clay, seed and the rest are quite other, and those born of a ’s will and the like are quite other”, then there too you are to be woken up: it was said before that, to begin with, there is non-difference because the is not different. And there too the ’s will is surely unhindered, and his will is this: “Let there be a pot of just that kind, whose working is skilled at doing the many effective actions that come from a pot made of clay and the rest.” That is what he says: the pot and the rest come to be in a form that is the cause of, has the habit of, and fits the doing of this and that lasting particular effective action. But to those who say, “There is no arising of a pot and the rest without a material cause; rather the , seeing the atoms, brings them together by his will”, this must be said. If it wins your heart that the relation of cause and effect, seen through agreement and difference, scripture and the like, does not turn upside down in , then why take hold of atoms? If not, the potsherds of a pot and the limbs of a body each have their own worldly cause, well known, which does not bear being otherwise even by a blade of grass or a grain of sesame. So for the pot, clay, stick, wheel and the rest, and for the body, the union of woman and man and the rest: both are to be looked to, and the arising of the body and the rest is hard indeed to account for. But it is the sentient alone that becomes this and that. On the position “The blessed , rich in splendour, has a strong both to follow and to overstep it”, when He follows His is in the relation of cause and effect well known in the world; and when He takes up the overstepping of it, it is in the one beyond the world, well known mostly among : so there is no conflict at all. And this much holds only in the world. But in the highest truth it is He alone who shines, whose own nature is the spread of the five acts, the creation and the rest of the universe, in sequence and without sequence. For the sentient makes things appear in the mirror of his own self, like reflections: this is the settled view. As the of old says:
“Homage to that Trident-bearer, praised for His art, who spreads out the picture of the world without gathering any material, and without even a wall.”
So it runs.