ब्रह्म घन आणि पोकळ । आकाशाहून विशाळ । निर्मळ आणि निश्चळ । निर्विकारी ॥ १ ॥

Brahman is a dense mass and yet hollow, vaster than space itself, pure, still, and without any change.

ऐसेंचि असतां कित्येक काळ । तेथें आरंभला भूगोळ । तया भूगोळांचे मूळ । सावध ऐका ॥ २ ॥

While remaining thus for a long time, the physical world began there; listen attentively to the origin of that world.

परब्रह्म असतां निश्चळ । तेथें संकल्प उठिला चंचळ । तयास बोलिजे केवळ । आदिनारायेण ॥ ३ ॥

While Parabrahman remained still, a restless impulse (sankalpa) arose within it; that alone is called Adi-Narayana.

मूळमाया जगदेश्वर । त्यासीच म्हणिजे शड्गुणैश्वर । अष्टधा प्रकृतीचा विचार । तेथें पाहा ॥ ४ ॥

Root-Maya is the Lord of the universe, also called the Ishwara possessed of the six divine glories; there one should examine the working of the eightfold Prakriti.

ऐलिकडे गुणक्षोभिणी । तेथें जन्म घेतला त्रिगुणीं । मूळ वोंकाराची मांडणी । तेथून जाणावी ॥ ५ ॥

Nearer still, the power that stirs the gunas took birth within the three qualities; from there one should understand the origin of the primal Omkara.

अकर उकार मकार । तिनी मिळोन वोंकार । पुढें पंचभूतांचा विस्तार । विस्तारला ॥ ६ ॥

A-kar, u-kar and ma-kar combine to form Omkar; thereafter the expanse of the five great elements unfolded.

आकाश म्हणिजेतें अंतरात्म्यासी । तयापासून जन्म वायोसी । वायोपासून तेजासी । जन्म जाला ॥ ७ ॥

Space is called the inner self; from it Vayu (air) was born, and from Vayu, fire (Tej) was born.

वायोचा कातरा घसवटे । तेणें उष्णें वन्हि पेटे । सूर्यबिंब तें प्रगटे । तये ठाईं ॥ ८ ॥

The friction of moving air rubs together, and from that heat fire ignites; there the sun's orb too appeared.

वारा वाजतो सीतळ । तेथें निर्माण जालें जळ । तें जळ आळोन भूगोळ । निर्माण जाला ॥ ९ ॥

The wind began to blow cool, and there water came into being; that water, congealing, formed the earth.

त्याअ भूगोळाचे पोटीं । अनंत बीजांचिया कोटी । पृथ्वी पाण्या होता भेटी । अंकुर निघती ॥ १० ॥

In the womb of that earth lie infinite crores of seeds; the moment earth meets water, sprouts emerge from them.

पृथ्वी वल्ली नाना रंग । पत्रें पुष्पांचे तरंग । नाना स्वाद ते मग । फळें जाली ॥ ११॥

From the earth grew creepers of many colors, a profusion of leaves and flowers arose, and then fruits of many flavors came to be.

पत्रें पुष्पें फळें मुळें । नाना वर्ण नाना रसाळें। नाना धान्यें अन्नें केवळें । तेथून जालीं ॥ १२॥

Leaves, flowers, fruits and roots — of many colors and rich in juice — and many kinds of grains and food all arose from there.

अन्नापासून जालें रेत । रेतापासून प्राणी निपजत । ऐसी हे रोकडी प्रचित । उत्पत्तीची ॥ १३ ॥

From food came seed, and from seed living beings are born; this direct evidence of creation can be verified by one's own experience.

अंडज जारज श्वेतज उद्वीज । पृथ्वी पाणी सकळांचे बीज । ऐसें हें नवल चोज । सृष्टिरचनेचें ॥ १४ ॥

Egg-born, womb-born, sweat-born and sprout-born beings — earth and water are the seed of them all; such is the wondrous marvel of creation's design.

च्यारि खाणी च्यारि वाणी । चौयासि लक्ष जीवयोनी । निर्माण झाले लोक तिनी । पिंडब्रह्मांड ॥ १५ ॥

Four wombs, four kinds of speech, eighty-four lakh species of life — from these the individual, the cosmos and all three worlds came into being.

मुळीं अष्टधा प्रकृती । अवघे पाण्यापासून जन्मती । पाणी नस्तां मरती । सकळ प्राणी ॥ १६ ॥

At root, the eightfold Prakriti is entirely born from water; without water, all living beings would perish.

नव्हे अनुमानाचें बोलणें । याचा बरा प्रत्ययें घेणें । वेदशास्त्रें पुराणें । प्रत्ययें घ्यावीं ॥ १७ ॥

This is not mere speculation — one should verify it through direct experience; take the Vedas, scriptures and Puranas as confirmed through direct experience as well.

जें आपल्या प्रत्यया येना । तें अनुमानिक घ्यावेना । प्रत्ययाविण सकळ जना । वेवसाये नाहीं ॥ १८॥

Whatever does not come to one's own direct experience should not be accepted merely on inference; without direct experience, no one's worldly affairs can proceed.

वेवसाये प्रवृत्ती निवृत्ती । दोहिंकडे पाहिजे प्रचिती । प्रचितीविण अनुमानें असती। ते विवेकहीन ॥ १९ ॥

In both engagement and withdrawal, direct experience is needed on both sides; those who rely only on inference without direct experience lack true discernment.

ऐसा सृष्टिरचनेचा विचार । संकळित बोलिला प्रकार । आतां विस्ताराचा संहार । तोहि ऐका ॥ २० ॥

Thus the discernment of the creation of the world has been briefly told; now listen also to the account of how this expansion is withdrawn.

मुळापासून सेवटवरी । अवघा आत्मारामचि करी । करी आणि विवरी । येथायोग्य ॥ २१ ॥

From the very beginning to the very end, it is the Atmarama alone who does all this, and who, at the fitting time, unfolds and dissolves it as well.

पुढेंसंव्हार निरोपिला । श्रोतीं पाहिजे ऐकिला । इतुक्याउपरी जाला । समास पूर्ण ॥ २२ ॥

The account of the dissolution of creation will be given next; listeners should attend to it. With this, the samas is complete.