Mahānaya

Ādarśasaṃgrahavṛttiḥ

Commentary on the Glossing of the Mirror

David Durvāsāḥ

𑆘𑆸𑆩𑇀𑆨𑆾’𑆱𑇀𑆠𑇀𑆮𑆨𑆴𑆤𑇀𑆤𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆨𑆴𑆤𑇀𑆤𑆠𑆳𑆪𑆳𑆂
𑆱𑆳𑆕𑇀𑆑𑆼𑆠𑆴𑆑𑆾 𑆓𑆬𑆠𑆴 𑆣𑆳𑆩𑆤𑆴 𑆢𑆫𑇀𑆯𑆤𑆵𑆪𑆂  𑇅
𑆯𑆩𑇀𑆨𑆶𑆥𑇀𑆫𑆱𑆳𑆢𑆱𑆧𑆬𑆵𑆑𑆸𑆠𑆖𑆼𑆠𑆤𑆳𑆪𑆳
𑆪𑆾 𑆩𑆳𑆠𑇀𑆫𑆓𑆳𑆬 𑆅𑆮 𑆱𑆩𑇀𑆥𑇀𑆫𑆠𑆴 𑆠𑆶𑆬𑇀𑆪𑆫𑆷𑆥𑆂 𑇆𑇑𑇆

जृम्भो’स्त्वभिन्नपरमेश्वरभिन्नतायाः
साङ्केतिको गलति धामनि दर्शनीयः  ।
शम्भुप्रसादसबलीकृतचेतनाया
यो मात्रगाल इव सम्प्रति तुल्यरूपः ॥१॥

Jṛmbho’stvabhinnaparameśvarabhinnatāyāḥ
sāṅketiko galati dhāmani darśanīyaḥ  |
Śambhuprasādasabalīkṛtacetanāyā
yo mātragāla iva samprati tulyarūpaḥ || 1 ||

Now (samprati), let there be (astu) manifestation (jṛmbhaḥ) of explanatory (sāṅketikaḥ) analogies (tulya-rūpaḥ) (that are) just like a flow (mātra-gālaḥ…iva) which (yaḥ) oozes (galati) in the abode (dhāmani) of the diversity of the Undivided Supreme Lord (abhinna-parameśvara-bhinnatāyāḥ). (They are) to be displayed (darśanīyaḥ) for (that) intellect (which) has been Empowered by the Grace of Śambhu (śambhu-prasāda-sabalī-kṛta-cetanāyāḥ). || 1 ||

𑆃𑆱𑇀𑆪𑆳𑆂 𑆑𑆸𑆠𑆼𑆂 𑆥𑇀𑆫𑆪𑆾𑆘𑆤𑆁 𑆯𑆽𑆮𑆳𑆢𑇀𑆮𑆪𑆬𑆳𑆑𑇀𑆰𑆟𑆴𑆑𑆳𑆫𑇀𑆡𑆳𑆤𑆳𑆁 𑆱𑆕𑇀𑆑𑆼𑆠𑆼 𑆥𑇀𑆫𑆠𑆴𑆥𑆠𑇀𑆠𑆴𑆂 𑇅 𑆍𑆠𑆳𑆤𑆴
𑆬𑆑𑇀𑆰𑆟𑆳𑆤𑇀𑆪𑆶𑆥𑆩𑆳𑆤𑆫𑆷𑆥𑆼𑆟 𑆥𑇀𑆫𑆳𑆪𑆾 𑆮𑆴𑆨𑆳𑆤𑇀𑆠𑆴 𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆮𑆳𑆢𑆮𑆢𑇀𑆪𑆾 𑆩𑆲𑆳𑆫𑇀𑆡𑆯𑇀𑆖 𑆢𑆢𑆳𑆠𑆴
𑆥𑇀𑆫𑆨𑆶𑆠𑆠𑇀𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆯𑆑𑇀𑆠𑇀𑆪𑆾𑆂 𑆱𑆳𑆣𑆑𑆥𑇀𑆫𑆢𑆫𑇀𑆯𑆤𑆩𑇀 𑇅 𑆮𑆳𑆢𑆳𑆂 𑆯𑆧𑇀𑆢𑆮𑆴𑆱𑇀𑆠𑆵𑆫𑇀𑆟𑆳𑆮𑆬𑆵𑆨𑆳𑆮𑆼𑆤
𑆢𑆫𑇀𑆯𑆴𑆠𑆳𑆱𑇀𑆠𑆡𑆽𑆮 𑆤𑆳𑆤𑆳𑆫𑆷𑆥𑆾𑆫𑇀𑆩𑆪 𑆅𑆮 𑆯𑆳𑆤𑇀𑆠𑆳𑆩𑇀𑆧𑆾𑆣𑆴𑆓𑆠𑆳𑆂 𑇅 𑆯𑆧𑇀𑆢𑆳 𑆪𑆼 𑆪𑆢𑇀𑆪𑆥𑆴
𑆤𑆳𑆡𑆾𑆥𑆢𑆼𑆯𑆳𑆠𑇀𑆩𑆑𑆳𑆂 𑆑𑇀𑆰𑆾𑆨𑆮𑆴𑆤𑆳𑆯𑆑𑆳𑆯𑆑𑇀𑆠𑆴𑆱𑆩𑆤𑇀𑆮𑆴𑆠𑆳𑆂 𑇅 𑆯𑆑𑇀𑆠𑆴𑆫𑆼𑆰𑆳 𑆯𑆧𑇀𑆢𑆧𑆴𑆩𑇀𑆧𑆴𑆠𑆳
𑆥𑆳𑆜𑆑𑆧𑆶𑆢𑇀𑆣𑆴𑆂 𑆯𑆩𑇀𑆨𑆶𑆥𑇀𑆫𑆱𑆳𑆢𑆾𑆥𑆯𑆾𑆨𑆴𑆠𑆳 𑆑𑇀𑆰𑆟𑆼 𑆑𑇀𑆰𑆟𑆼 𑇅 𑆃𑆤𑇀𑆪𑆡𑆳 𑆱𑆫𑇀𑆮𑆯𑆧𑇀𑆢𑆳
𑆃𑆣𑆴𑆑𑆑𑇀𑆰𑆾𑆨𑆱𑆩𑇀𑆨𑆮𑆳 𑆨𑆮𑆤𑇀𑆠𑆴 𑇅 𑆖𑆴𑆢𑆳𑆢𑆫𑇀𑆯𑆠𑆠𑇀𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆳𑆤𑆳𑆩𑆽𑆑𑇀𑆪𑆩𑆶𑆢𑇀𑆢𑆴𑆰𑇀𑆛𑆩𑆴𑆲 𑆪𑆠𑆂
𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆮𑆫𑇀𑆟𑆤𑆳𑆤𑆴 𑆮𑇀𑆪𑆳𑆒𑇀𑆪𑆳𑆥𑆪𑆤𑇀𑆠𑇀𑆪𑆳𑆢𑆫𑇀𑆯𑆁 𑆪𑆱𑇀𑆩𑆴𑆁𑆱𑇀𑆠𑆳𑆤𑆴 𑆧𑆴𑆩𑇀𑆧𑆴𑆠𑆳𑆤𑆴 𑆪 𑆍𑆮
𑆤𑆳𑆡𑆱𑆠𑇀𑆠𑆳 𑆱𑇀𑆮𑆪𑆩𑇀 𑇅 𑆠𑆱𑇀𑆩𑆳𑆢𑆳𑆢𑆫𑇀𑆯𑆱𑆁𑆓𑇀𑆫𑆲 𑆅𑆠𑆴 𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆳𑆨𑆴𑆣𑆳𑆤𑆩𑇀 𑇆𑇑𑇆

अस्याः कृतेः प्रयोजनं शैवाद्वयलाक्षणिकार्थानां सङ्केते प्रतिपत्तिः । एतानि
लक्षणान्युपमानरूपेण प्रायो विभान्ति प्रतिबिम्बवादवद्यो महार्थश्च ददाति
प्रभुतत्स्वातन्त्र्यशक्त्योः साधकप्रदर्शनम् । वादाः शब्दविस्तीर्णावलीभावेन
दर्शितास्तथैव नानारूपोर्मय इव शान्ताम्बोधिगताः । शब्दा ये यद्यपि
नाथोपदेशात्मकाः क्षोभविनाशकाशक्तिसमन्विताः । शक्तिरेषा शब्दबिम्बिता
पाठकबुद्धिः शम्भुप्रसादोपशोभिता क्षणे क्षणे । अन्यथा सर्वशब्दा
अधिकक्षोभसम्भवा भवन्ति । चिदादर्शतत्प्रतिबिम्बानामैक्यमुद्दिष्टमिह यतः
प्रतिबिम्बवर्णनानि व्याख्यापयन्त्यादर्शं यस्मिंस्तानि बिम्बितानि य एव
नाथसत्ता स्वयम् । तस्मादादर्शसंग्रह इति शास्त्राभिधानम् ॥१॥

Asyāḥ kṛteḥ prayojanaṃ śaivādvayalākṣaṇikārthānāṃ saṅkete pratipattiḥ | Etāni lakṣaṇānyupamānarūpeṇa prāyo vibhānti pratibimbavādavadyo mahārthaśca dadāti prabhutatsvātantryaśaktyoḥ sādhakapradarśanam | Vādāḥ śabdavistīrṇāvalībhāvena darśitāstathaiva nānārūpormaya iva śāntāmbodhigatāḥ | Śabdā ye yadyapi nāthopadeśātmakāḥ kṣobhavināśakāśaktisamanvitāḥ | Śaktireṣā śabdabimbitā pāṭhakabuddhiḥ śambhuprasādopaśobhitā kṣaṇe kṣaṇe | Anyathā sarvaśabdā adhikakṣobhasambhavā bhavanti | Cidādarśatatpratibimbānāmaikyamuddiṣṭamiha yataḥ pratibimbavarṇanāni vyākhyāpayantyādarśaṃ yasmiṃstāni bimbitāni ya eva nāthasattā svayam | Tasmādādarśasaṃgraha iti śāstrābhidhānam || 1 ||

The motive (prayojanam) of this (asyāḥ) work (kṛteḥ) is to present (pratipattiḥ) explanations (saṅkete) of the symbols of non-dualistic Śaiva Doctrine (śaiva-advaya-lākṣaṇika-arthānām). These (etāni) symbols (lakṣaṇāni) usually (prāyaḥ) appear (vibhānti) in the form of comparisons (upamāna-rūpeṇa), like the theory of the mirror and its reflection (prati-bimba-vāda-vat), which (yaḥ) is the most important (mahā-arthaḥ), and (ca) bestows (dadāti) an effective representation (sādhaka-pradarśanam) of the relationship of the Lord and His Freedom, His Power (prabhu-tat-svātantrya-śaktyoḥ). (All these) theories (vādāḥ) are displayed (darśitāḥ) as long series of words (śabda-vistīrṇā-āvalī-bhāvena) just like (tathā…iva) the diversity of waves (nānā-rūpa-ūrmayaḥ…iva) on the surface of the tranquilled ocean (śānta-ambodhi-gatāḥ). But (yadi…api) words (śabdāḥ), which (ye) constitute the Teachings of the Lord (nātha-upadeśa-ātmakāḥ), are furnished with a Power (that can) destroy confusions (kṣobha-vināśakā-śakti-samanvitāḥ). Such (eṣā) Power (śaktiḥ) is reflected in (such) words (śabda-bimbitā) in every moment (kṣaṇe…kṣaṇe) (when) the reader’s intellect (pāṭhaka-buddhiḥ) is Graced by Lord Śambhu (śambhu-prasāda-upa-śobhitā). Otherwise (anyathā), all (these) words (sarva-śabdāḥ) produce even more confusion (adhika-kṣobha-sambhavāḥ…bhavanti). Oneness (aikyam) of reflections and the Mirror of Consciousness (cit-ādarśa-tat-pratibimbānām) is explained (uddiṣṭam) here --i.e. in this work-- (iha) because (yataḥ) explanations of reflections (pratibimba-varṇanāni) describe (vyākhyāpayanti) the mirror (ādarśam) in which (yasmin) they (tāni) are reflected (bimbitāni) that (yaḥ) is nothing but (eva) the Existence of the Lord (nātha-sattā) Herself (svayam). Therefore (tasmāt), the title of this scripture (śāstra-abhidhānam) is (iti) ‘Ādarśasaṃgraha’ or ‘The Glossing of the Mirror’ (ādarśa-saṃgraha).  || 1 ||

𑆆𑆯𑆼’ 𑆱𑇀𑆡𑆴𑆠𑆁 𑆱𑇀𑆦𑆶𑆛𑆠𑆫𑆁 𑆤 𑆮𑆴𑆨𑆳𑆮𑆤𑆵𑆪𑆁
𑆪𑆠𑇀𑆠𑆢𑇀𑆪𑆡𑆽𑆮 𑆑𑆫𑆟𑆵𑆪 𑆅𑆲𑆳𑆤𑆶𑆫𑆳𑆓𑆂  𑇅
𑆠𑆱𑇀𑆪𑆾𑆥𑆢𑆼𑆯𑆫𑆱𑆤𑆓𑇀𑆫𑆱𑆨𑆑𑇀𑆠𑆴𑆪𑆾𑆓𑆂
𑆱𑇀𑆪𑆳𑆠𑇀𑆑𑆳𑆫𑆟𑆳𑆢𑆴𑆫𑆥𑆴 𑆨𑆳𑆠𑆴 𑆠𑆪𑆳𑆤𑆶𑆱𑆳𑆫𑆂 𑇆𑇒𑇆

ईशे’ स्थितं स्फुटतरं न विभावनीयं
यत्तद्यथैव करणीय इहानुरागः  ।
तस्योपदेशरसनग्रसभक्तियोगः
स्यात्कारणादिरपि भाति तयानुसारः ॥२॥

Īśe’ sthitaṃ sphuṭataraṃ na vibhāvanīyaṃ
yattadyathaiva karaṇīya ihānurāgaḥ  |
Tasyopadeśarasanagrasabhaktiyogaḥ
syātkāraṇādirapi bhāti tayānusāraḥ || 2 ||

Just as (yathā…iva) that (tat) which (yat) does not rest (asthitam) evidently (sphuṭataram) in the Lord (īśe) is not (na) imaginable (vibhāvanīyam); (therefore,) affection (to Him) (anurāgaḥ) (that is) loving devotion by consuming the Nectar of His Teachings (tasya…upadeśa-rasana-grasa-bhakti-yogaḥ) is to be performed (karaṇīyaṃ) in this world (iha), even (api) (when it) actually (syāt) appears (bhāti) as cause (and effect) (kāraṇa-ādiḥ), in consequence of His Power (tayā…anusāraḥ). || 2 ||

𑆮𑆳𑆢𑆳 𑆪𑆢𑇀𑆪𑆥𑆴 𑆑𑆸𑆠𑆯𑆧𑇀𑆢𑆱𑆕𑇀𑆑𑆬𑇀𑆥𑆳𑆠𑇀𑆩𑆑𑆳𑆂 𑆱𑆠𑇀𑆪𑆁 𑆑𑆯𑇀𑆖𑆴𑆘𑇀𑆘𑇀𑆚𑆼𑆪𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆳𑆡𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆂 𑇅
𑆑𑆳𑆫𑇀𑆪𑆠𑆂 𑆯𑆧𑇀𑆢𑆳 𑆪𑆾𑆓𑆴𑆨𑆴𑆫𑇀𑆨𑆾𑆘𑇀𑆪𑆳𑆱𑇀𑆠𑆤𑇀𑆤𑆳𑆯𑆴𑆧𑆬𑆱𑆁𑆱𑇀𑆥𑆫𑇀𑆯𑆳𑆫𑇀𑆡𑆼 𑇅
𑆄𑆨𑆳𑆱𑆬𑆵𑆬𑆳𑆥𑆫𑆫𑆷𑆥𑆳𑆤𑆶𑆱𑆳𑆫𑆠𑆾 𑆪𑆂 𑆯𑆽𑆮𑆼 𑆮𑆴𑆯𑇀𑆮𑆾𑆢𑆪𑆱𑇀𑆪 𑆠𑆶𑆬𑇀𑆪𑆾 𑆮𑆳𑆢𑆳𑆂
𑆑𑆳𑆫𑇀𑆪𑆑𑆳𑆫𑆑𑆮𑆴𑆮𑆫𑆟𑆳𑆠𑇀𑆩𑆑𑆳𑆂 𑆱𑆖𑆼𑆠𑆤𑆳𑆢𑆸𑆰𑇀𑆛𑆴𑆢𑆳𑆤𑆳𑆫𑇀𑆡𑆼 𑆩𑆴𑆠𑆧𑆶𑆢𑇀𑆣𑆪𑆼 𑇅
𑆑𑆡𑆤𑆧𑆬𑆼𑆤𑆽𑆠𑆢𑆼𑆮𑆳𑆠𑆴𑆑𑇀𑆫𑆩𑇀𑆪𑆼𑆢𑆤𑇀𑆠𑆠𑆂 𑇅 𑆮𑆳𑆢𑆳 𑆮𑆳 𑆮𑇀𑆪𑆑𑇀𑆠𑆁
𑆑𑆳𑆫𑇀𑆪𑆑𑆳𑆫𑆑𑆥𑆢𑆩𑆶𑆥𑆢𑆴𑆯𑆤𑇀𑆠𑆴 𑆠𑆖𑇀𑆖𑆑𑇀𑆠𑆴𑆖𑆼𑆰𑇀𑆛𑆳𑆖𑆴𑆤𑇀𑆠𑆤𑆥𑇀𑆫𑆖𑆾𑆢𑆤𑆳𑆪 𑆠𑆡𑆳𑆥𑆴
𑆑𑆳𑆫𑇀𑆪𑆑𑆳𑆫𑆑𑆱𑆩𑇀𑆧𑆤𑇀𑆣𑆾 𑆤𑆽𑆮 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆴 𑆪𑆠𑆱𑇀𑆠𑆿 𑆱𑆩𑆳𑆤𑆿 𑇆𑇒𑇆

वादा यद्यपि कृतशब्दसङ्कल्पात्मकाः सत्यं कश्चिज्ज्ञेयः स्वात्मनाथसंस्थितः ।
कार्यतः शब्दा योगिभिर्भोज्यास्तन्नाशिबलसंस्पर्शार्थे ।
आभासलीलापररूपानुसारतो यः शैवे विश्वोदयस्य तुल्यो वादाः
कार्यकारकविवरणात्मकाः सचेतनादृष्टिदानार्थे मितबुद्धये ।
कथनबलेनैतदेवातिक्रम्येदन्ततः । वादा वा व्यक्तं
कार्यकारकपदमुपदिशन्ति तच्चक्तिचेष्टाचिन्तनप्रचोदनाय तथापि
कार्यकारकसम्बन्धो नैव स्वात्मनि यतस्तौ समानौ ॥२॥

Vādā yadyapi kṛtaśabdasaṅkalpātmakāḥ satyaṃ kaścijjñeyaḥ svātmanāthasaṃsthitaḥ | Kāryataḥ śabdā yogibhirbhojyāstannāśibalasaṃsparśārthe | Ābhāsalīlāpararūpānusārato yaḥ śaive viśvodayasya tulyo vādāḥ kāryakārakavivaraṇātmakāḥ sacetanādṛṣṭidānārthe mitabuddhaye | Kathanabalenaitadevātikramyedantataḥ | Vādā vā vyaktaṃ kāryakārakapadamupadiśanti taccakticeṣṭācintanapracodanāya tathāpi kāryakārakasambandho naiva svātmani yatastau samānau || 2 ||

Though (yadi…api) theories (vādāḥ) are composed of created words and ideas (kṛta-śabda-saṅkalpa-ātmakāḥ), (but) it is true (satyam) (that) anything (which is) perceptible (kaścit…jñeyaḥ) is situated in the Lord Who is one’s own Self (svātmā-nātha-saṃsthitaḥ). Consequently (kāryataḥ), (such) words (śabdāḥ) are to be eaten (bhojyāḥ) by yogins (yogibhiḥ) to attain contact with their ‘destroying’ Power (tat-nāśi-bala-saṃsparśa-arthe). In accordance with the playful nature of ‘Reflection’ (ābhāsa-līlā-para-rūpa-anusārataḥ) that is (yaḥ) an equivalent (tulyaḥ) of the ‘manifestation of the universe’ (viśva-udayasya) in the Śaiva Doctrine (śaive), theories (vādāḥ) consist of the interpretations of (the pair of) ‘cause’ and ‘effect’ (kārya-kāraka-vivaraṇa-ātmakāḥ) to bestow a coherent vision (sacetana-dṛṣṭi-dāna-arthe) for the limited intellect (mita-buddhaye). Finally (antataḥ), this (etat…eva) must be transcended (atikramyet) by the Power (which) lies in explanations (kathana-balena). In other words (vā), theories (vādāḥ) apparently (vyaktam) teach (upadiśanti) about the nature of ‘cause’ and ‘effect’ (kārya-kāraka-padam) to engender the act of reflecting upon how His Power works --i.e. on His Śakti’s Activity-- (tat-śakti-ceṣṭā-cintana-pracodanāya), but (tathā…api) in (the Reality) of one’s Self (svātmani), no (na…eva) relationship of ‘cause’ and ‘effect’ (exists) (kārya-kāraka-sambandhaḥ), since (yataḥ) those (tau) are one and the same (samānau).  || 2 ||

𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆳 𑆥𑇀𑆫𑆧𑆤𑇀𑆣𑆮𑆴𑆮𑆸𑆠𑆴𑆂 𑆑𑆴𑆬 𑆪𑆾𑆓𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆼
𑆮𑆳𑆓𑆼𑆯𑇀𑆮𑆫𑆵𑆥𑇀𑆫𑆓𑆩𑆤𑆁 𑆩𑆠𑆴𑆫𑆷𑆥𑆴𑆟𑆵 𑆪𑆳  𑇅
𑆓𑆾𑆰𑇀𑆜𑆳𑆢𑆨𑆴𑆤𑇀𑆤𑆥𑆛𑆩𑆼𑆮 𑆖 𑆥𑆚𑇀𑆖𑆮𑆫𑇀𑆟𑆽𑆱𑇀
𑆠𑆱𑇀𑆪𑆳 𑆪𑆢𑆳 𑆬𑆴𑆒𑆠𑆴 𑆩𑆳𑆠𑇀𑆫𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆵 𑆱𑆳 𑇆𑇓𑇆

प्रोक्ता प्रबन्धविवृतिः किल योगशास्त्रे
वागेश्वरीप्रगमनं मतिरूपिणी या  ।
गोष्ठादभिन्नपटमेव च पञ्चवर्णैस्
तस्या यदा लिखति मात्रबहिर्मुखी सा ॥३॥

Proktā prabandhavivṛtiḥ kila yogaśāstre
vāgeśvarīpragamanaṃ matirūpiṇī yā  |
Goṣṭhādabhinnapaṭameva ca pañcavarṇais
tasyā yadā likhati mātrabahirmukhī sā || 3 ||

In real sense (kila), the explanation of the aforesaid relationship (of cause and its effect) (proktā…prabandha-vivṛtiḥ) which (yā) assumes the form of concepts (mati-rūpiṇī) in the Yogaśāstra-s (yoga-śāstre) is the Progress of the Goddess of Speech (vāc-īśvarī-pragamanam), when (yadā) She (sā) (becomes) solely extroverted (mātra-bahirmukhī), and (ca) paints (likhati) Her (tasyāḥ) canvas, (which) is truly (eva) not different (abhinna-paṭam) from one’s mind --lit. stable for cows-- (goṣṭhāt), with the five colors (of the subtle elements) (pañca-varṇaiḥ). || 3 ||

𑆑𑇀𑆫𑆩𑆾 𑆪𑆂 𑆥𑇀𑆫𑆠𑆴 𑆧𑆾𑆣𑆁 𑆪𑆳𑆠𑆴 𑆮𑆳𑆓𑆼𑆯𑇀𑆮𑆫𑆵𑆥𑇀𑆫𑆓𑆩𑆤𑆯𑆫𑆵𑆫𑆵𑆲 𑆪𑆳 𑆲𑆼𑆠𑆶𑆯𑇀𑆖
𑆪𑆾𑆓𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆾𑆥𑆢𑆼𑆯𑆱𑆩𑇀𑆨𑆮𑆂 𑇅 𑆱𑆳 𑆱𑇀𑆮𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆤𑆑𑇀𑆫𑆩𑆁 𑆮𑆳𑆢𑆫𑆷𑆥𑆼𑆟 𑆑𑆡𑆪𑆠𑆴
𑆪𑆢𑇀𑆪𑆥𑆴 𑆥𑆶𑆤𑆂 𑆑𑆡𑆤𑆁 𑆥𑆯𑆶𑆨𑇀𑆪𑆾 𑆨𑆳𑆮𑆤𑆳𑆠𑇀𑆩𑆑𑆁 𑆮𑆴𑆨𑆳𑆠𑆴 𑇅 𑆍𑆑𑆾’𑆠𑆾 𑆮𑆴𑆯𑆼𑆰𑆂
𑆱𑇀𑆮𑆥𑇀𑆤𑆩𑆪𑆯𑆧𑇀𑆢𑆳𑆮𑆬𑆵𑆤𑆳𑆁 𑆖 𑆧𑆾𑆣𑆩𑆪𑆯𑆧𑇀𑆢𑆳𑆮𑆬𑆵𑆤𑆳𑆁 𑆤𑆳𑆡𑆳𑆤𑇀𑆠𑆫𑇀𑆬𑆵𑆤𑆳𑆨𑆴𑆥𑇀𑆫𑆳𑆪𑆾
𑆪𑆯𑇀𑆖𑆼𑆠𑆤𑆱𑇀𑆠𑆢𑇀𑆓𑆷𑆞𑆑𑆳𑆬𑆼’𑆥𑆴 𑆤𑆴𑆫𑇀𑆢𑇀𑆮𑆪𑆪𑆾𑆓𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆳𑆟𑆴 𑆠𑆡𑆳
𑆠𑆢𑆨𑆴𑆥𑇀𑆫𑆳𑆪𑆳𑆠𑇀𑆩𑆑𑆳𑆤𑆵𑆠𑇀𑆪𑆫𑇀𑆡𑆂 𑇆𑇓𑇆

क्रमो यः प्रति बोधं याति वागेश्वरीप्रगमनशरीरीह या हेतुश्च
योगशास्त्रोपदेशसम्भवः । सा स्वप्रतिबिम्बनक्रमं वादरूपेण कथयति
यद्यपि पुनः कथनं पशुभ्यो भावनात्मकं विभाति । एको’तो विशेषः
स्वप्नमयशब्दावलीनां च बोधमयशब्दावलीनां नाथान्तर्लीनाभिप्रायो
यश्चेतनस्तद्गूढकाले’पि निर्द्वययोगशास्त्राणि तथा
तदभिप्रायात्मकानीत्यर्थः ॥३॥

Kramo yaḥ prati bodhaṃ yāti vāgeśvarīpragamanaśarīrīha yā hetuśca yogaśāstropadeśasambhavaḥ | Sā svapratibimbanakramaṃ vādarūpeṇa kathayati yadyapi punaḥ kathanaṃ paśubhyo bhāvanātmakaṃ vibhāti | Eko’to viśeṣaḥ svapnamayaśabdāvalīnāṃ ca bodhamayaśabdāvalīnāṃ nāthāntarlīnābhiprāyo yaścetanastadgūḍhakāle’pi nirdvayayogaśāstrāṇi tathā tadabhiprāyātmakānītyarthaḥ || 3 ||

The Process (kramaḥ), which (yaḥ) advances (yāti) towards (prati) understanding (bodham), embodies the Progress of the Goddess of Speech (vāc-īśvarī-pragamana-śarīrī) here (iha), Who (yā) is the Source (hetuḥ) and (ca) the Producer of all the Teachings of the Yogaśāstra-s (yoga-śāstra-upadeśa-sambhavaḥ). She (sā) narrates (kathayati) Her own Process of ‘Reflection’ (sva-pratibimbana-kramam) in the form of Doctrines (vāda-rūpeṇa), though (yadi…api), -just to affirm again (punaḥ)-, (such) narration (kathanam) appears (vibhāti) as concepts (bhāvana-ātmakam) for limited beings (paśubhyaḥ). Consequently (ataḥ), the only (ekaḥ) difference (viśeṣaḥ) between garlands of words (that are designed) to keep dreaming (svapna-maya-śabda-āvalīnām) and (ca) garlands of words (that are designed) to awake (bodha-maya-śabda-āvalīnām), is the Intention of the Lord behind (nātha-antarlīna-abhi-prāyaḥ), Who (yaḥ) is Conscious (cetanaḥ) even (api) when He is hidden (tat-gūḍha-kāle). So (tathā), His Intention (tat-abhi-prāya-ātmakāni) forms the non-dualistic Yogaśāstra-s (nirdvaya-yoga-śāstrāṇi). This is the meaning (iti…arthaḥ).  || 3 ||

𑆑𑆫𑇀𑆠𑇀𑆫𑆵 𑆪𑆠𑆾’𑆥𑆴 𑆱 𑆮𑆴𑆖𑆴𑆠𑇀𑆫𑆮𑆴𑆑𑆳𑆱𑆤𑆳𑆤𑆳𑆁
𑆱𑆳 𑆱𑆩𑇀𑆨𑆮𑆾 𑆮𑆩𑆤𑆯𑆑𑇀𑆠𑆴𑆩𑆲𑆳𑆑𑇀𑆫𑆴𑆪𑆳 𑆪𑆳  𑇅
𑆄𑆬𑆾𑆑𑇀𑆪 𑆠𑆼𑆤 𑆑𑆮𑆬𑆵𑆑𑆸𑆠𑆮𑆳𑆱𑆤𑆳 𑆮𑆽
𑆠𑆼𑆰𑆳𑆁 𑆤𑆴𑆘𑆥𑇀𑆫𑆮𑆫𑆟𑆁 𑆥𑇀𑆫𑆠𑆴 𑆨𑆳𑆮𑆤𑆵𑆪𑆂 𑇆𑇔𑇆

कर्त्री यतो’पि स विचित्रविकासनानां
सा सम्भवो वमनशक्तिमहाक्रिया या  ।
आलोक्य तेन कवलीकृतवासना वै
तेषां निजप्रवरणं प्रति भावनीयः ॥४॥

Kartrī yato’pi sa vicitravikāsanānāṃ
sā sambhavo vamanaśaktimahākriyā yā  |
Ālokya tena kavalīkṛtavāsanā vai
teṣāṃ nijapravaraṇaṃ prati bhāvanīyaḥ || 4 ||

Since (yatas…api) the Creator (kartrī) is the Great Function of the Power of Emission (vamana-śakti-mahā-kriyā) Which (yā) is the Source (sambhavaḥ) of artistic --i.e. manifold-- creations --i.e. explanations-- (vicitra-vikāsanānām), (therefore,) after observing (ālokya) (that) their (teṣām) impressions are consumed (kavalī-kṛta-vāsanāḥ…vai) by That --i.e. by the Source-- (tena), That (Source Itself) (saḥ) is to be contemplated (bhāvanīyaḥ) in the presence (prati) of one’s Innate Invocation (of the Source) (nija-pravaraṇam). || 4 ||

𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆮𑆳𑆢𑆳𑆯𑇀𑆖𑆼𑆰𑇀𑆛𑆤𑇀𑆠𑆴 𑆫𑆲𑆱𑆴 𑇅 𑆠𑆠𑇀𑆓𑇀𑆫𑆲𑆟𑆩𑆤𑇀𑆠𑆫𑇀𑆬𑆵𑆤𑆯𑆑𑇀𑆠𑆴𑆖𑆾𑆢𑆴𑆠𑆁 𑆱𑆫𑇀𑆮𑆢𑆳 𑆠𑆤𑇀𑆤 𑆖
𑆯𑆧𑇀𑆢𑆽𑆫𑇀𑆨𑆳𑆪𑆠𑆼 𑆱𑇀𑆮𑆪𑆩𑇀 𑇅 𑆯𑆧𑇀𑆢𑆳 𑆪𑆠𑆂 𑆱𑆫𑇀𑆓𑆳𑆂 𑆑𑇀𑆰𑆟𑆴𑆑𑆳 𑆮𑆫𑇀𑆟𑆱𑆁𑆬𑆓𑇀𑆤𑆵𑆑𑆸𑆠𑆳
𑆩𑆳𑆠𑆸𑆑𑆳𑆯𑆑𑇀𑆠𑇀𑆪𑆳 𑆪𑆱𑇀𑆪𑆳 𑆱𑆳𑆫𑆾 𑆩𑆳𑆠𑆸𑆱𑆁𑆘𑇀𑆚𑆴𑆠𑆯𑇀𑆖𑆼𑆠𑆤𑆳 𑆮𑆳𑆓𑆼𑆯𑇀𑆮𑆫𑆵 𑆱𑇀𑆮𑆪𑆩𑇀 𑇅 𑆃𑆠𑆾 𑆪𑆾𑆓𑆴𑆤𑆱𑇀𑆠𑆼
𑆨𑆾𑆘𑇀𑆪𑆳𑆂 𑆱𑆳𑆮𑆣𑆳𑆤𑆮𑆴𑆖𑆳𑆫𑆪𑆾𑆓𑆠𑆱𑇀𑆠𑆢𑆳 𑆠𑆖𑇀𑆖𑆑𑇀𑆠𑆴𑆂 𑆱𑇀𑆪𑆳𑆠𑇀𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆑𑆬𑇀𑆥𑆤𑆳𑆂 𑆱𑆁𑆲𑆫𑆠𑆴 𑆪𑆳𑆨𑆴𑆂
𑆱𑆳 𑆧𑆾𑆣𑆤𑆁 𑆱𑆕𑇀𑆑𑇀𑆫𑆳𑆩𑆠𑆴 𑆒𑆘𑆱𑇀𑆡𑆴𑆠𑆿𑆰𑆣𑆴𑆮𑆠𑇀 𑇅 𑆠𑆱𑇀𑆪𑆳 𑆮𑆥𑆶𑆫𑆖𑆴𑆤𑇀𑆠𑇀𑆪𑆁
𑆯𑆶𑆢𑇀𑆣𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆱𑇀𑆡𑆴𑆠𑆁 𑆖𑆳𑆥𑆴 𑆤𑆳𑆤𑇀𑆪𑆠𑇀𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆂 𑇅 𑆥𑇀𑆫𑆮𑆫𑆟𑆩𑆴𑆲𑆽𑆠𑆢𑇀𑆮𑆴𑆢𑇀𑆪𑆳𑆮𑆣𑆳𑆤𑆩𑆴𑆠𑆴
𑆑𑆡𑇀𑆪𑆠𑆼 𑇆𑇔𑇆

शास्त्रवादाश्चेष्टन्ति रहसि । तत्ग्रहणमन्तर्लीनशक्तिचोदितं सर्वदा तन्न च
शब्दैर्भायते स्वयम् । शब्दा यतः सर्गाः क्षणिका वर्णसंलग्नीकृता
मातृकाशक्त्या यस्या सारो मातृसंज्ञितश्चेतना वागेश्वरी स्वयम् । अतो योगिनस्ते
भोज्याः सावधानविचारयोगतस्तदा तच्चक्तिः स्यात्क्रमात्कल्पनाः संहरति याभिः
सा बोधनं सङ्क्रामति खजस्थितौषधिवत् । तस्या वपुरचिन्त्यं
शुद्धप्रमातृस्थितं चापि नान्यत्स्वात्मनः । प्रवरणमिहैतद्विद्यावधानमिति
कथ्यते ॥४॥

Śāstravādāśceṣṭanti rahasi | Tatgrahaṇamantarlīnaśakticoditaṃ sarvadā tanna ca śabdairbhāyate svayam | Śabdā yataḥ sargāḥ kṣaṇikā varṇasaṃlagnīkṛtā mātṛkāśaktyā yasyā sāro mātṛsaṃjñitaścetanā vāgeśvarī svayam | Ato yoginaste bhojyāḥ sāvadhānavicārayogatastadā taccaktiḥ syātkramātkalpanāḥ saṃharati yābhiḥ sā bodhanaṃ saṅkrāmati khajasthitauṣadhivat | Tasyā vapuracintyaṃ śuddhapramātṛsthitaṃ cāpi nānyatsvātmanaḥ | Pravaraṇamihaitadvidyāvadhānamiti kathyate || 4 ||

The theories of the Yogaśāstra-s (śāstra-vādāḥ) operate (ceṣṭanti) in a secret way (rahasi). Their understanding (tat-grahaṇam) is always (sarvadā) impelled by the Power lying in them (antar-līna-śakti-coditam) and (ca) it (tat) does not (na) shine (bhāyate) directly (svayam) through the words (śabdaiḥ). (This is) because (yataḥ) words (śabdāḥ) are momentary (kṣaṇikā) creations (sargāḥ) glued together from letters (varṇa-saṃlagnī-kṛtāḥ) by the Power (called) Mātṛkā (mātṛkā-śaktyā), Whose (yasyāḥ) Essence (sāraḥ) is known as Mātṛ (mātṛ-saṃjñitaḥ), the Conscious One (cetanā), Vāgeśvarī or the Goddess of Speech (vāc-īśvarī) Herself (svayam). Hence (ataḥ), yogin-s (yoginaḥ) must consume (bhojyāḥ) them (te) by studying them attentively --lit. by means of an attentive investigation-- (sāvadhāna-vicāra-yogataḥ), then (tadā) their Power (tat-śaktiḥ) may (syāt) gradually (kramāt) withdraw the (saṃharati) concepts (kalpanāḥ) through which (yābhiḥ) She (sā) delivers or transfers (saṅkrāmati) Awakening (bodhanam), just like a spoon delivers medicine --lit. ‘Awakening’ is just like medicine in a spoon, which is removed from one’s mouth before swallowing the medicine-- (khaja-sthita-oṣadhi-vat). Her (tasyāḥ) Beautiful Appearance --i.e. Reality-- (vapuḥ) is inconceivable (acintyam) (and) rests in the Pure Perceiver (śuddha-pramātṛ-sthitam), and (ca…api) It is not different (na…anyat) from one’s own Self (sva-ātmanaḥ). Invocation (pravaraṇam) here (iha) means (iti…kathyate) attention to this Knowledge called Vidyā --i.e. Knowledge that is to be invocated-- (etat-vidyā-avadhānam).  || 4 ||

𑆃𑆡𑆳 𑆱𑆁𑆮𑆴𑆘𑇀𑆘𑆬𑆪𑆾𑆱𑇀𑆠𑆶𑆬𑇀𑆪𑆠𑆾𑆥𑆩𑆴𑆠𑆳 𑇅

अथा संविज्जलयोस्तुल्यतोपमिता ।

Athā saṃvijjalayostulyatopamitā |

And now (athā), the similarity (tulyatā) of the threefold states of Consciousness and water (saṃvit-jalayoḥ) (will be) illustrated by a comparison (upamitā):

The three states of Consciousness and water

𑆠𑆘𑇀𑆘𑆳𑆓𑇀𑆫𑆢𑆳𑆢𑆴𑆠𑆴𑆩𑆴𑆫𑆳𑆤𑇀𑆠𑆥𑆢𑆁 𑆠𑇀𑆫𑆴𑆫𑆷𑆥𑆁
𑆱𑆁𑆢𑆸𑆱𑇀𑆪𑆠𑆼 𑆘𑆬𑆩𑆴𑆮 𑆠𑇀𑆫𑆴𑆮𑆴𑆣𑆳𑆠𑇀𑆩𑆑𑆁 𑆪𑆠𑇀  𑇅
𑆃𑆤𑇀𑆠𑆫𑇀𑆲𑆴𑆠𑆾’𑆥𑆴 𑆱𑆠𑆠𑆁 𑆠𑇀𑆫𑆴𑆠𑆪𑆱𑇀𑆪 𑆱𑆳𑆫𑆂
𑆱𑆫𑇀𑆮𑆱𑇀𑆪 𑆠𑆴𑆰𑇀𑆜𑆠𑆴 𑆱𑆢𑆳 𑆠𑆢𑆨𑆴𑆤𑇀𑆤𑆣𑆳𑆩𑇀𑆤𑆴 𑇆𑇕𑇆

तज्जाग्रदादितिमिरान्तपदं त्रिरूपं
संदृस्यते जलमिव त्रिविधात्मकं यत्  ।
अन्तर्हितो’पि सततं त्रितयस्य सारः
सर्वस्य तिष्ठति सदा तदभिन्नधाम्नि ॥५॥

Tajjāgradāditimirāntapadaṃ trirūpaṃ
saṃdṛsyate jalamiva trividhātmakaṃ yat  |
Antarhito’pi satataṃ tritayasya sāraḥ
sarvasya tiṣṭhati sadā tadabhinnadhāmni || 5 ||

That (tat) threefold (tri-rūpam) aspect (of Consciousness) beginning with jāgrat or wakefulness (and) ending in darkness --i.e. suṣupti or deep sleep-- (jāgrat-ādi-timira-anta-padam) is to be observed (saṃdṛsyate) just like water (jalam…iva), which (yat) has three phases --i.e ice, liquid and vapour-- (trividha-ātmakam). Though (api) always (satatam) invisible (antar-hitaḥ), the Essence (sāraḥ) of all (sarvasya) triads (tritayasya) perpetually (sadā) remains (tiṣṭhati) in (that) Abode, (which) is not different from them (tat-abhinna-dhāmni).  || 5 ||

𑆘𑆬𑆱𑆕𑇀𑆑𑆬𑇀𑆥 𑆅𑆲 𑆢𑆸𑆰𑇀𑆛𑆴𑆓𑆾𑆖𑆫𑆱𑇀𑆠𑆠𑇀𑆠𑇀𑆫𑆪𑆁 𑆮𑆴𑆨𑆳𑆠𑆴 𑆱𑆁𑆮𑆴𑆠𑇀𑆠𑇀𑆫𑆴𑆠𑆪𑆩𑆴𑆮 𑇅
𑆘𑆬𑆱𑆕𑇀𑆑𑆬𑇀𑆥𑆱𑇀𑆪 𑆧𑆳𑆰𑇀𑆥𑆮𑆳𑆫𑆴𑆲𑆴𑆩𑆥𑆢𑆳𑆤𑆴 𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆠𑆫𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆱𑇀𑆡𑆷𑆬𑆳𑆤𑆴 𑆥𑇀𑆫𑆠𑇀𑆪𑆼𑆑𑆁 𑆪𑆢𑆳 𑆠𑆳𑆤𑆴
𑆓𑆾𑆖𑆫𑆳𑆟𑆴 𑇅 𑆘𑆬𑆱𑆕𑇀𑆑𑆬𑇀𑆥𑆂 𑆱𑇀𑆮𑆪𑆁 𑆠𑆠𑇀𑆠𑇀𑆮𑆩𑆷𑆫𑇀𑆠𑆴𑆩𑆳𑆤𑇀𑆪𑆢𑇀𑆮𑆫𑇀𑆠𑆩𑆳𑆤𑆩𑆥𑆴 𑆖𑆳𑆢𑆸𑆯𑇀𑆪𑆁 𑆠𑆠𑇀𑆠𑇀𑆫𑆪𑆼
𑆱𑆢𑆳 𑆠𑆼𑆰𑆳𑆩𑆤𑆤𑇀𑆠𑆱𑆁𑆧𑆤𑇀𑆣𑆨𑆳𑆮𑆼𑆤 𑇅 𑆠𑆢𑇀𑆮𑆠𑇀𑆱𑆁𑆮𑆴𑆠𑇀𑆠𑇀𑆫𑆪𑆁 𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑆴𑆱𑇀𑆮𑆥𑇀𑆤𑆘𑆳𑆓𑇀𑆫𑆤𑇀𑆠𑆾
𑆮𑆴𑆨𑆳𑆠𑆴 𑇅 𑆠𑆤𑇀𑆤𑆳𑆤𑇀𑆪𑆖𑇀𑆖𑆴𑆢𑆨𑆳𑆮𑆠𑆴𑆩𑆴𑆫𑆑𑆬𑇀𑆥𑆤𑆳𑆧𑆳𑆲𑇀𑆪𑆩𑆪𑆨𑆷𑆠𑆥𑇀𑆫𑆠𑇀𑆪𑆑𑇀𑆰𑆼𑆨𑇀𑆪𑆾
𑆪𑆡𑆳𑆑𑇀𑆫𑆩𑆩𑇀 𑇅 𑆍𑆠𑆠𑇀𑆠𑇀𑆫𑆪𑆁 𑆠𑆢𑇀𑆪𑆾𑆤𑆴𑆱𑆩𑆳𑆮𑆴𑆰𑇀𑆛𑆁 𑆪𑆳 𑆠𑆶𑆫𑇀𑆪𑆳𑆒𑇀𑆪𑆳𑆱𑆁𑆮𑆴𑆖𑇀𑆖𑆠𑆶𑆫𑇀𑆡𑆥𑆢𑆩𑆴𑆠𑆴
𑆑𑆡𑇀𑆪𑆠𑆼 𑆪𑆤𑇀𑆤𑆽𑆮 𑆨𑆳𑆠𑇀𑆪𑆫𑇀𑆡𑆾’𑆥𑆴 𑆤𑆴𑆪𑆠𑆁 𑆠𑆱𑇀𑆪𑆳𑆢𑆸𑆯𑇀𑆪𑆳𑆩𑆳𑆠𑆳 𑆮𑆴𑆨𑆳𑆠𑆴 𑇅
𑆪𑆠𑆱𑇀𑆠𑆢𑆶𑆠𑇀𑆠𑆫𑆳𑆠𑆵𑆠𑆁 𑆠𑆢𑆤𑆳𑆒𑇀𑆪𑆳𑆱𑆁𑆘𑇀𑆚𑆳𑆂 𑆯𑇀𑆫𑆵𑆑𑇀𑆫𑆩𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆼 𑆖 𑆠𑆢𑆓𑆾𑆖𑆫𑆠𑇀𑆮𑆳𑆠𑇀𑆯𑇀𑆫𑆵𑆠𑇀𑆫𑆴𑆑𑆼
𑆫𑆷𑆥𑆳𑆠𑆵𑆠 𑆅𑆠𑆴 𑆑𑆡𑇀𑆪𑆠𑆼 𑇅 𑆇𑆨𑆪𑆠𑇀𑆫𑆪𑆱𑆳𑆫𑆱𑇀𑆠𑆢𑇀𑆣𑆼𑆠𑆶𑆠𑇀𑆮𑆳𑆠𑇀𑆠𑆠𑇀𑆠𑇀𑆫𑆪𑆣𑆳𑆩
𑆅𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼 𑇆𑇕𑇆

जलसङ्कल्प इह दृष्टिगोचरस्तत्त्रयं विभाति संवित्त्रितयमिव ।
जलसङ्कल्पस्य बाष्पवारिहिमपदानि सूक्ष्मतरसूक्ष्मस्थूलानि प्रत्येकं यदा तानि
गोचराणि । जलसङ्कल्पः स्वयं तत्त्वमूर्तिमान्यद्वर्तमानमपि चादृश्यं तत्त्रये
सदा तेषामनन्तसंबन्धभावेन । तद्वत्संवित्त्रयं सुषुप्तिस्वप्नजाग्रन्तो
विभाति । तन्नान्यच्चिदभावतिमिरकल्पनाबाह्यमयभूतप्रत्यक्षेभ्यो
यथाक्रमम् । एतत्त्रयं तद्योनिसमाविष्टं या तुर्याख्यासंविच्चतुर्थपदमिति
कथ्यते यन्नैव भात्यर्थो’पि नियतं तस्यादृश्यामाता विभाति ।
यतस्तदुत्तरातीतं तदनाख्यासंज्ञाः श्रीक्रमशास्त्रे च तदगोचरत्वात्श्रीत्रिके
रूपातीत इति कथ्यते । उभयत्रयसारस्तद्धेतुत्वात्तत्त्रयधाम
इत्युच्यते ॥५॥

Jalasaṅkalpa iha dṛṣṭigocarastattrayaṃ vibhāti saṃvittritayamiva | Jalasaṅkalpasya bāṣpavārihimapadāni sūkṣmatarasūkṣmasthūlāni pratyekaṃ yadā tāni gocarāṇi | Jalasaṅkalpaḥ svayaṃ tattvamūrtimānyadvartamānamapi cādṛśyaṃ tattraye sadā teṣāmanantasaṃbandhabhāvena | Tadvatsaṃvittrayaṃ suṣuptisvapnajāgranto vibhāti | Tannānyaccidabhāvatimirakalpanābāhyamayabhūtapratyakṣebhyo yathākramam | Etattrayaṃ tadyonisamāviṣṭaṃ yā turyākhyāsaṃviccaturthapadamiti kathyate yannaiva bhātyartho’pi niyataṃ tasyādṛśyāmātā vibhāti | Yatastaduttarātītaṃ tadanākhyāsaṃjñāḥ śrīkramaśāstre ca tadagocaratvātśrītrike rūpātīta iti kathyate | Ubhayatrayasārastaddhetutvāttattrayadhāma ityucyate || 5 ||

The concept of water (jala-saṅkalpaḥ) is visible (dṛṣṭi-gocaraḥ) in this world (iha) as (vibhāti) its threefold aspect (tat-trayam), just like the threefold states of Consciousness (saṃvit-tritayam…iva). The phases of vapour, liquid and ice (bāṣpa-vāri-hima-padāni… pratyekam) are the most subtle, subtle and gross (aspects) (sūkṣmatara-sūkṣma-sthūlāni) of the mental concept of water (jala-saṅkalpasya) when (yadā) they (tāni) are visible to the senses (gocarāṇi). The concept of water (jala-saṅkalpaḥ) itself (svayam) embodies (that) reality (tattva-mūrtimān), which (yat) is though (api) never seen (ādṛśyam), but (ca) always (sadā) exists (vartamānam) in all its three aspects (tat-traye), as the eternal connection (ananta-saṃbandha-bhāvena) between them (teṣām). Similarly (tat…vat), the three states of Consciousness (saṃvit-trayam) appear (vibhāti) as suṣupti or deep sleep, svapna or dreaming state and jāgrat or wakefulness (suṣupti-svapna-jāgrantaḥ). They (tat) are not (na) different (anyat) from the darkness of the lack of awareness, mental activity, and the sensory perception of the elements (which) compose the external world (cit-abhāva-timira-kalpanā-bāhya-maya-bhūta-pratyakṣebhyaḥ), respectively (yathā-kramam). This (etat) triad (trayam) is pervaded by their Source (tat-yoni-samāviṣṭam) which (yā) is the Fourth State of Consciousness called ‘Turya’ (turya-ākhyā-saṃvit-caturtha-padam…iti…kathyate), which --i.e. such a Fourth State-- (yat) is though (api) never (na…eva) seen --i.e. appears-- (bhāti) as an object (arthaḥ), (it) necessarily (niyatam) vibrates (vibhāti) as their imperceivable perceiving Subject (tasya…ādṛśyā-mātā). Because (yataḥ) it is (tat) beyond the range of utterance (uttara-atītam), it is (tat) called the Nameless (anākhyā-saṃjñāḥ) in the venerable Scriptures of the Krama (śrī-krama-śāstre), and (ca) as it is beyond the range of the senses (tat-agocaratvāt), (it is) called (iti…kathyate) the Formless (rūpa-atīta) in the venerable Scriptures of the Trika (śrī-trike). Being their Source (tat-hetutvāt), the Essence of both triads (ubhaya-traya-sāraḥ) is known (iti…ucyate) as the Abode of its triad (tat-traya-dhāma).  || 5 ||

𑆓𑆷𑆞𑆁 𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑆴𑆠𑆴𑆩𑆴𑆫𑆁 𑆥𑆫𑆩𑆁 𑆱𑆶𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆁
𑆱𑆠𑇀𑆪𑆁 𑆪𑆡𑆳 𑆘𑆝𑆯𑆫𑆵𑆫𑆣𑆴𑆪𑆾𑆫𑆨𑆳𑆮𑆳𑆠𑇀  𑇅
𑆧𑆳𑆰𑇀𑆥𑆱𑇀𑆠𑆴𑆫𑆾𑆲𑆴𑆠 𑆅𑆠𑆾’𑆤𑆴𑆯𑆩𑆥𑇀𑆫𑆩𑆼𑆪𑆾
𑆨𑆷𑆪𑆱𑇀𑆠𑆡𑆽𑆮 𑆱𑆠𑆠𑆴𑆫𑇀𑆢𑇀𑆮𑆪𑆩𑆷𑆬𑆩𑆼𑆮 𑇆𑇖𑇆

गूढं सुषुप्तितिमिरं परमं सुसूक्ष्मं
सत्यं यथा जडशरीरधियोरभावात्  ।
बाष्पस्तिरोहित इतो’निशमप्रमेयो
भूयस्तथैव सततिर्द्वयमूलमेव ॥६॥

Gūḍhaṃ suṣuptitimiraṃ paramaṃ susūkṣmaṃ
satyaṃ yathā jaḍaśarīradhiyorabhāvāt  |
Bāṣpastirohita ito’niśamaprameyo
bhūyastathaiva satatirdvayamūlameva || 6 ||

Just as (yathā) the darkness of deep sleep or suṣupti (suṣupti-timiram) is indeed (satyam) extremely (paramam) subtle (susūkṣmam) (and) mysterious (gūḍham) due to the absence (abhāvāt) of mind and the lifeless physical body (jaḍa-śarīra-dhiyoḥ), (it is) like (tathā…eva) vapour (bāṣpaḥ) (that is) mostly (bhūyaḥ) invisible (tirohitaḥ) (and) immeasurable (aprameyaḥ) in this world (itaḥ), (but it) always (aniśam) exists (satatiḥ) as the root of both (liquid and solid forms) (dvaya-mūlam…eva). || 6 ||

𑆱𑆩𑆳𑆱𑆠𑆂 𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑆿 𑆤 𑆑𑆬𑇀𑆥𑆤𑆳𑆥𑆴 𑆖 𑆱𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆮𑆫𑇀𑆘𑆴𑆠𑆳 𑆪𑆢𑇀𑆪𑆥𑆴 𑆠𑆠𑇀𑆠𑆴𑆩𑆴𑆫𑆁
𑆧𑆾𑆣𑆳𑆨𑆳𑆮𑆱𑆁𑆱𑇀𑆡𑆁 𑆑𑆴𑆬 𑇅 𑆍𑆰𑆾’ 𑆨𑆳𑆮𑆱𑇀𑆠𑆶 𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆠𑆫𑆱𑇀𑆠𑆠𑆂 𑆱 𑆱𑆠𑇀𑆪𑆩𑆢𑆸𑆯𑇀𑆪𑆂 𑇅 𑆱𑆳
𑆪𑆠𑆂 𑆱𑇀𑆮𑆥𑇀𑆤𑆘𑆳𑆓𑇀𑆫𑆠𑆾 𑆩𑆷𑆬𑆁 𑆪𑆿 𑆠𑆢𑇀𑆢𑆸𑆯𑇀𑆪𑆮𑆴𑆑𑆳𑆱𑆿 𑆠𑆠𑆱𑇀𑆠𑆿 𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑆴𑆠𑆴𑆩𑆴𑆫𑆳𑆮𑆴𑆰𑇀𑆛𑆳𑆮𑆥𑆴 𑇅
𑆨𑆷𑆪 𑆅𑆠𑆴 𑆯𑆧𑇀𑆢 𑆍𑆠𑆠𑇀𑆱𑆠𑇀𑆪𑆳𑆪 𑆱𑇀𑆡𑆴𑆠𑆾 𑆪𑆠 𑆆𑆢𑆸𑆯𑆮𑆼𑆰𑆤𑆁 𑆱𑆳𑆮𑆣𑆳𑆤𑆪𑆾𑆓𑆴𑆘𑇀𑆚𑆳𑆥𑆴𑆠𑆩𑆼𑆮 𑇅
𑆃𑆠𑆱𑇀𑆠𑆽𑆫𑆼𑆠𑆠𑇀𑆠𑇀𑆫𑆪𑆲𑆼𑆠𑆶𑆁 𑆨𑆳𑆮𑇀𑆪𑆼𑆠 𑆪𑆠𑆱𑇀𑆠𑆶𑆫𑇀𑆪𑆥𑇀𑆫𑆑𑆳𑆯𑆱𑇀𑆠𑆴𑆩𑆴𑆫𑆲𑆼𑆠𑇀𑆮𑆤𑇀𑆮𑆼𑆰𑆴𑆟𑆩𑆼𑆮 𑆮𑆴𑆨𑆳𑆠𑆴
𑆤𑆽𑆮 𑆠𑆴𑆩𑆴𑆫𑆳𑆖𑆼𑆠𑆤𑆳𑆤𑆳𑆩𑇀 𑇅 𑆠𑆱𑇀𑆩𑆳𑆢𑇀𑆪𑆾𑆓𑆴𑆤𑆂 𑆱𑇀𑆡𑆷𑆬𑆳𑆠𑇀𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆁 𑆥𑇀𑆫𑆪𑆳𑆤𑇀𑆠𑆴 𑆖
𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆳𑆠𑇀𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆠𑆫𑆩𑆥𑆴 𑆠𑆢𑆳 𑆱𑇀𑆪𑆳𑆠𑇀𑆠𑆼 𑆠𑆴𑆩𑆴𑆫𑆩𑆥𑆴 𑆩𑆳𑆠𑇀𑆫𑆖𑆠𑆶𑆫𑇀𑆡𑆳𑆮𑆱𑇀𑆡𑆳𑆫𑆷𑆥𑆁 𑆧𑆾𑆣𑆤𑇀𑆠𑆴
𑆪𑆳 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆽𑆮 𑆠𑆶𑆫𑇀𑆪𑆫𑆷𑆥𑆼𑆟 𑆱𑆴𑆢𑇀𑆣𑆳 𑇆𑇖𑇆

समासतः सुषुप्तौ न कल्पनापि च सेन्द्रियवर्जिता यद्यपि तत्तिमिरं
बोधाभावसंस्थं किल । एषो’ भावस्तु सूक्ष्मतरस्ततः स सत्यमदृश्यः । सा
यतः स्वप्नजाग्रतो मूलं यौ तद्दृश्यविकासौ ततस्तौ सुषुप्तितिमिराविष्टावपि ।
भूय इति शब्द एतत्सत्याय स्थितो यत ईदृशवेषनं सावधानयोगिज्ञापितमेव ।
अतस्तैरेतत्त्रयहेतुं भाव्येत यतस्तुर्यप्रकाशस्तिमिरहेत्वन्वेषिणमेव विभाति
नैव तिमिराचेतनानाम् । तस्माद्योगिनः स्थूलात्सूक्ष्मं प्रयान्ति च
सूक्ष्मात्सूक्ष्मतरमपि तदा स्यात्ते तिमिरमपि मात्रचतुर्थावस्थारूपं बोधन्ति
या स्वात्मैव तुर्यरूपेण सिद्धा ॥६॥

Samāsataḥ suṣuptau na kalpanāpi ca sendriyavarjitā yadyapi tattimiraṃ bodhābhāvasaṃsthaṃ kila | Eṣo’ bhāvastu sūkṣmatarastataḥ sa satyamadṛśyaḥ | Sā yataḥ svapnajāgrato mūlaṃ yau taddṛśyavikāsau tatastau suṣuptitimirāviṣṭāvapi | Bhūya iti śabda etatsatyāya sthito yata īdṛśaveṣanaṃ sāvadhānayogijñāpitameva | Atastairetattrayahetuṃ bhāvyeta yatasturyaprakāśastimirahetvanveṣiṇameva vibhāti naiva timirācetanānām | Tasmādyoginaḥ sthūlātsūkṣmaṃ prayānti ca sūkṣmātsūkṣmataramapi tadā syātte timiramapi mātracaturthāvasthārūpaṃ bodhanti yā svātmaiva turyarūpeṇa siddhā || 6 ||

In brief (samāsataḥ), ‘Suṣupti’ (suṣuptau) is devoid of the senses (sā…indriya-varjitā) and (there is) not (na) even (api) mental activity (in it) (kalpanā), though (yadi…api) its darkness (tat-timiram) truly (kila) rests in the absence of Self-awareness (and not in the absence of mental activity and the senses) (bodha-abhāva-saṃstham). But (tu) this (eṣaḥ) non-existence (abhāvaḥ) is so subtle (sūkṣma-taraḥ) that (tataḥ) it is (saḥ) practically (satyam) invisible (adṛśyaḥ). Because (yataḥ) it --i.e. suṣupti-- is (sā) the basis (mūlam) of (both) svapna and jāgrat (svapna-jāgrataḥ) that are (yau) its visible expansions (tat-dṛśya-vikāsau), the darkness of suṣupti --i.e. lack of Self-awareness-- pervades them too (suṣupti-timira-āviṣṭau…api…tau…tatas). The word ‘bhūyaḥ’ or ‘mostly’ (bhūya…iti…śabdaḥ) stands (sthitaḥ) for this truth (etat-satyāya), as (yataḥ) only (eva) attentive yogin-s are aware (sāvadhāna-yogi-jñāpitam) of such a pervasion (īdṛśa-veṣanam). Hence (ataḥ), they (taiḥ) must meditate (bhāvyeta) on the Source of this triad (etat-traya-hetum), because (yataḥ) the Light of the Fourth State (turya-prakāśaḥ) appears (vibhāti) only (eva) for (those who) seek the Source of darkness (timira-hetu-aveṣiṇam), and not (na…eva) for (those who) are unaware of darkness --i.e. who are not sentient because of such a darkness-- (timira-acetanānām). According to this (tasmāt), yogin-s (yoginaḥ) advance (prayānti) from the gross (sthūlāt) to the subtle (sūkṣmam) and (ca) from the subtle (sūkṣmāt) even (api) to the subtlest (sūkṣma-taram), then (tadā) they (te) may (syāt) recognize (bodhanti) that even darkness (timiram…api) is merely an aspect of the Fourth (mātra-caturthā-avasthā-rūpam) that is (yā) nothing but one’s own Self (svātmā…eva) realized (siddhā) in the form of Turya (turya-rūpeṇa).  || 6 ||

𑆧𑆾𑆣𑆾 𑆪𑆢𑆳𑆥𑆴 𑆗𑆴𑆢𑆴𑆫𑆂 𑆱𑇀𑆮𑆥𑆤𑆼 𑆓𑆨𑆵𑆫𑆼
𑆑𑇀𑆰𑆵𑆟𑆱𑇀𑆠𑆢𑆽𑆮 𑆮𑆴𑆥𑆶𑆬𑆼 𑆠𑆴𑆩𑆴𑆫𑆼 𑆥𑆛𑆼 𑆱𑆂  𑇅
𑆖𑆴𑆤𑇀𑆠𑆳𑆱𑆶 𑆖𑆴𑆠𑇀𑆫𑆬𑆴𑆒𑆴𑆠𑆳𑆱𑇀𑆮𑆥𑆴 𑆠𑆠𑇀𑆥𑆫𑆾 𑆮𑆳
𑆩𑆼𑆪𑆼𑆤 𑆧𑆳𑆰𑇀𑆥𑆥𑆫𑆴𑆟𑆳𑆩𑆮𑆢𑆩𑇀𑆨𑆱𑆽𑆰𑆂 𑇆𑇗𑇆

बोधो यदापि छिदिरः स्वपने गभीरे
क्षीणस्तदैव विपुले तिमिरे पटे सः  ।
चिन्तासु चित्रलिखितास्वपि तत्परो वा
मेयेन बाष्पपरिणामवदम्भसैषः ॥७॥

Bodho yadāpi chidiraḥ svapane gabhīre
kṣīṇastadaiva vipule timire paṭe saḥ  |
Cintāsu citralikhitāsvapi tatparo vā
meyena bāṣpapariṇāmavadambhasaiṣaḥ || 7 ||

But when (yadā…api) the Heat (chidiraḥ) of Awareness (bodhaḥ) is waning (kṣīṇaḥ) during His deep (gabhīre) sleep (svapane), then (tadā…eva) He (saḥ) craves (tatparaḥ) ideas (cintāsu) painted (citra-likhitāsu) also (api) on the vast (vipule) canvas (paṭe) of darkness (timire), and (vā) this (eṣaḥ) is like the transformation of vapour (bāṣpa-pariṇāma-vat) into measurable (meyena) fluid --lit. water-- (ambhasā). || 7 ||

𑆧𑆾𑆣𑆾 𑆤𑆳𑆯𑆼𑆰𑆠𑆂 𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑆿 𑆥𑇀𑆫𑆮𑆳𑆱𑇀𑆪𑆤𑇀𑆪𑆠𑇀𑆫 𑆠𑆢𑇀𑆮𑆼𑆢𑆤𑆁 𑆑𑆴𑆚𑇀𑆖𑆴𑆤𑇀𑆤 𑆨𑆳𑆠𑆴 𑇅 𑆃𑆠𑆾 𑆮𑆴𑆩𑆫𑇀𑆯𑆂
𑆑𑇀𑆰𑆠𑆠𑆼𑆘𑆾 𑆩𑆤𑆳𑆑𑇀𑆠𑆱𑇀𑆩𑆳𑆤𑇀𑆩𑇀𑆬𑆳𑆤𑆥𑆢𑆳𑆖𑇀𑆖 𑆱𑇀𑆮𑆼𑆖𑇀𑆗𑆳𑆯𑆑𑇀𑆠𑆴𑆂
𑆑𑇀𑆰𑆠𑆠𑆼𑆘𑆾𑆮𑆴𑆩𑆫𑇀𑆯𑆩𑆪𑆖𑆴𑆠𑇀𑆠𑆥𑆛𑆖𑆴𑆠𑇀𑆫𑆑𑆫𑆂 𑇅 𑆍𑆰𑆳 𑆮𑆴𑆩𑆫𑇀𑆯𑆑𑇀𑆰𑆵𑆟𑆳𑆮𑆱𑇀𑆡𑆳
𑆧𑆳𑆰𑇀𑆥𑆑𑇀𑆰𑆵𑆟𑆾𑆰𑇀𑆟𑆠𑆼𑆮 𑆪𑆪𑆳 𑆧𑆳𑆰𑇀𑆥𑆾 𑆢𑇀𑆫𑆮𑆾 𑆮𑆴𑆨𑆳𑆠𑆴 𑆪𑆱𑇀𑆠𑆢𑇀𑆔𑆤𑆵𑆑𑆸𑆠𑆳𑆑𑆳𑆫𑆱𑇀𑆠𑆡𑆽𑆮 𑆱𑇀𑆮𑆥𑇀𑆤𑆾
𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑆴𑆔𑆤𑆵𑆑𑆸𑆠𑆳𑆑𑆳𑆫𑆂 𑇆𑇗𑇆

बोधो नाशेषतः सुषुप्तौ प्रवास्यन्यत्र तद्वेदनं किञ्चिन्न भाति । अतो विमर्शः
क्षततेजो मनाक्तस्मान्म्लानपदाच्च स्वेच्छाशक्तिः
क्षततेजोविमर्शमयचित्तपटचित्रकरः । एषा विमर्शक्षीणावस्था
बाष्पक्षीणोष्णतेव यया बाष्पो द्रवो विभाति यस्तद्घनीकृताकारस्तथैव स्वप्नो
सुषुप्तिघनीकृताकारः ॥७॥

Bodho nāśeṣataḥ suṣuptau pravāsyanyatra tadvedanaṃ kiñcinna bhāti | Ato vimarśaḥ kṣatatejo manāktasmānmlānapadācca svecchāśaktiḥ kṣatatejovimarśamayacittapaṭacitrakaraḥ | Eṣā vimarśakṣīṇāvasthā bāṣpakṣīṇoṣṇateva yayā bāṣpo dravo vibhāti yastadghanīkṛtākārastathaiva svapno suṣuptighanīkṛtākāraḥ || 7 ||

Self-awareness (bodhaḥ) is not (na) completely (aśeṣataḥ) absent (pravāsī) in deep sleep (suṣuptau), otherwise (anyatra) no (na) knowledge about it (tat-vedanam) would exist (bhāti) in any form (kiñcid). Hence (ataḥ), Awareness (vimarśaḥ) is just slightly (manāk) dimmed (kṣata-tejaḥ), and (ca) due to this faded condition (tasmāt…mlāna-padāt), one’s Creative Power (sva-icchā-śaktiḥ) starts painting (this) dimmed awareness, called the canvas of one’s mind (kṣata-tejaḥ-vimarśa-maya-citta-paṭa-citra-karaḥ). Such (eṣā) a decreasing of awareness (vimarśa-kṣīṇa-avasthā) is like (iva) decreasing of heat in vapour (bāṣpa-kṣīṇa-uṣṇatā), through which (yayā) vapour (bāṣpaḥ) appears (vibhāti) as a fluid (dravaḥ) that is (yaḥ) its condensed form (tat-ghanī-kṛta-ākāraḥ), just like (tatha…eva) dreaming (svapnaḥ) is a condensed or materialized form of deep sleep (suṣupti-ghanī-kṛta-ākāraḥ). || 7 ||

𑆠𑆢𑇀𑆫𑆑𑇀𑆰𑆤𑆳𑆫𑇀𑆡𑆩𑆴𑆲 𑆪𑆳𑆤𑇀𑆪𑆥𑆴 𑆪𑆤𑇀𑆠𑆴 𑆧𑆳𑆲𑇀𑆪𑆁
𑆨𑆷𑆠𑆳𑆤𑇀𑆪𑆱𑆿 𑆖𑆫𑆩𑆠𑆂 𑆥𑇀𑆫𑆑𑆛𑆵𑆑𑆫𑆾𑆠𑆴  𑇅
𑆍𑆰𑆾’𑆥𑆴 𑆮𑆳𑆫𑆴𑆥𑆫𑆴𑆟𑆳𑆩𑆮𑆢𑆢𑇀𑆫𑆮𑆼𑆟
𑆱𑇀𑆪𑆳𑆠𑇀𑆪𑆠𑇀𑆱𑇀𑆡𑆴𑆠𑆁 𑆑𑆮𑆬𑆤𑆼 𑆥𑆖𑆤𑆱𑇀𑆪 𑆠𑆱𑇀𑆩𑆴𑆤𑇀 𑇆𑇘𑇆

तद्रक्षनार्थमिह यान्यपि यन्ति बाह्यं
भूतान्यसौ चरमतः प्रकटीकरोति  ।
एषो’पि वारिपरिणामवदद्रवेण
स्यात्यत्स्थितं कवलने पचनस्य तस्मिन् ॥८॥

Tadrakṣanārthamiha yānyapi yanti bāhyaṃ
bhūtānyasau caramataḥ prakaṭīkaroti  |
Eṣo’pi vāripariṇāmavadadraveṇa
syātyatsthitaṃ kavalane pacanasya tasmin || 8 ||

To preserve them --i.e. the ideas-- (tat-rakṣana-artham), He (asau) makes the (five great) elements visible (bhūtāni…prakaṭī-karoti) in this world (iha), which --i.e. the elements-- (yāni) finally (caramataḥ) attain (yanti) external reality --i.e. become external-- (bāhyam). Even (api) this (eṣaḥ) is like the transformation of fluidity (vāri-pariṇāma-vat) into solidity (adraveṇa), which (yat) may (syāt) remain --i.e. in this ice-form-- (sthitam) when heat is consumed (kavalane…pacanasya) in it (tasmin). || 8 ||

𑆪𑆠𑆯𑇀𑆖 𑆮𑆴𑆑𑆬𑇀𑆥𑆳 𑆪𑆳𑆯𑇀𑆖𑆴𑆠𑇀𑆠𑆳𑆠𑇀𑆩𑆑𑆳𑆂 𑆑𑇀𑆰𑆟𑆴𑆑𑆳𑆱𑇀𑆠𑆠𑆾 𑆓𑆠𑆳𑆓𑆠𑆳 𑆤𑆽𑆮
𑆢𑇀𑆮𑆽𑆠𑆱𑇀𑆡𑆴𑆫𑆳𑆯𑇀𑆫𑆪𑆳𑆱𑇀𑆠𑆡𑆽𑆮 𑆠𑆼 𑆘𑆬𑆩𑆴𑆮 𑆪𑆱𑇀𑆩𑆴𑆤𑇀𑆑𑆯𑇀𑆖𑆴𑆢𑆮𑆱𑆵𑆢𑆠𑆴 𑇅 𑆑𑆴𑆩𑆫𑇀𑆡𑆁 𑆪𑆠𑆂
𑆮𑆴𑆑𑆬𑇀𑆥𑆳 𑆢𑇀𑆮𑆽𑆠𑆮𑆴𑆑𑆳𑆱𑆤𑆳 𑆃𑆥𑆴 𑆱𑆫𑇀𑆠𑆶𑆁 𑆑𑆫𑇀𑆩𑆮𑆴𑆨𑇀𑆫𑆩𑆁 𑆠𑆼 𑆢𑆸𑆞𑆨𑆷𑆩𑆴𑆥𑇀𑆫𑆳𑆫𑇀𑆡𑆑𑆳 𑆪𑆳
𑆲𑆴𑆩𑆔𑆤𑆽𑆠𑆴𑆔𑆤𑆘𑆬𑆮𑆢𑇀𑆪𑆾 𑆮𑆴𑆲𑆳𑆫𑆱𑇀𑆡𑆳𑆤𑆂 𑇅 𑆧𑆳𑆲𑇀𑆪𑆫𑆷𑆥𑆼𑆟 𑆱𑆕𑇀𑆑𑆬𑇀𑆥𑆫𑆑𑇀𑆰𑆟𑆩𑆠𑆾
𑆲𑆴𑆩𑆫𑆷𑆥𑆼𑆟 𑆘𑆬𑆫𑆑𑇀𑆰𑆟𑆠𑆶𑆬𑇀𑆪𑆁 𑆮𑆳 𑆑𑆫𑇀𑆢𑆩𑆫𑆑𑇀𑆰𑆟𑆠𑆶𑆬𑇀𑆪𑆁 𑆑𑆶𑆬𑆳𑆬𑆑𑆸𑆠𑆔𑆛𑆫𑆷𑆥𑆼𑆟 𑇅
𑆮𑆴𑆑𑆬𑇀𑆥𑆢𑇀𑆮𑆽𑆠𑆳𑆯𑇀𑆫𑆪𑆁 𑆘𑆳𑆓𑇀𑆫𑆢𑆴𑆠𑆴𑆧𑆳𑆲𑇀𑆪𑆂 𑆱𑆩𑆳𑆱𑆠𑆂 𑇆𑇘𑇆

यतश्च विकल्पा याश्चित्तात्मकाः क्षणिकास्ततो गतागता नैव
द्वैतस्थिराश्रयास्तथैव ते जलमिव यस्मिन्कश्चिदवसीदति । किमर्थं यतः
विकल्पा द्वैतविकासना अपि सर्तुं कर्मविभ्रमं ते दृढभूमिप्रार्थका या
हिमघनैतिघनजलवद्यो विहारस्थानः । बाह्यरूपेण सङ्कल्परक्षणमतो
हिमरूपेण जलरक्षणतुल्यं वा कर्दमरक्षणतुल्यं कुलालकृतघटरूपेण ।
विकल्पद्वैताश्रयं जाग्रदितिबाह्यः समासतः ॥८॥

Yataśca vikalpā yāścittātmakāḥ kṣaṇikāstato gatāgatā naiva dvaitasthirāśrayāstathaiva te jalamiva yasminkaścidavasīdati | Kimarthaṃ yataḥ vikalpā dvaitavikāsanā api sartuṃ karmavibhramaṃ te dṛḍhabhūmiprārthakā yā himaghanaitighanajalavadyo vihārasthānaḥ | Bāhyarūpeṇa saṅkalparakṣaṇamato himarūpeṇa jalarakṣaṇatulyaṃ vā kardamarakṣaṇatulyaṃ kulālakṛtaghaṭarūpeṇa | Vikalpadvaitāśrayaṃ jāgraditibāhyaḥ samāsataḥ || 8 ||

But (ca) because (yataḥ) thoughts (vikalpāḥ), which (yāḥ) constitute the mind (citta-ātmakāḥ), are evanescent (kṣaṇikāḥ), (and) therefore (tataḥ) come and go (gata-āgatāḥ), they cannot (na…eva) serve as a solid shelter for duality (dvaita-sthira-āśrayāḥ), just like (tathā…eva) water (jalam…iva…te) in which (yasmin) one (kaścid) sinks (avasīdati). Why (kim-artham)? Because (yataḥ) though (api) thoughts (vikalpāḥ) display duality (dvaita-vikāsanāḥ), they (te) need a solid plane (dṛḍha-bhūmi-prārthakāḥ) to pursue (sartum) the illusion of actions (karma-vibhramam), which --i.e. such a plane-- (yā) is like the firm formation of water called ice (hima-ghana-iti-ghana-jala-vat) on which (yaḥ) one can walk --lit. ‘which is a place for walking’-- (vihāra-sthānaḥ). Hence (ataḥ), preservation of ideas (saṅkalpa-rakṣaṇam) in the form of external reality (bāhya-rūpeṇa) is like preservation of water (jala-rakṣaṇa-tulyam) in the form of ice (hima-rūpeṇa) or (vā) just like the preservation of mud (kardama-rakṣaṇa-tulyam) in the form of a pot created by a potter (kulāla-kṛta-ghaṭa-rūpeṇa). All in all (samāsataḥ), the shelter of the duality of thoughts (vikalpa-dvaita-āśrayam) is the external world called wakefulness (jāgrad-iti-bāhyaḥ).  || 8 ||

𑆃𑆡 𑆖𑆴𑆢𑇀𑆢𑆫𑇀𑆥𑆟𑆮𑆴𑆱𑇀𑆠𑆫𑆂 𑇅

अथ चिद्दर्पणविस्तरः ।

Atha ciddarpaṇavistaraḥ |

Now (atha), the explanation of the Mirror of Consciousness (cit-darpaṇa-vistaraḥ).  |

The Mirror of Consciousness

𑆱𑆁𑆮𑆴𑆠𑇀𑆠𑇀𑆫𑆪𑆁 𑆨𑆮𑆠𑆴 𑆧𑆴𑆩𑇀𑆧𑆴𑆠𑆩𑆵𑆯𑆤𑆱𑇀𑆪
𑆨𑆷𑆠𑆿 𑆖 𑆩𑆕𑇀𑆑𑆶𑆫𑆓𑆠𑆁 𑆥𑇀𑆫𑆠𑆴𑆩𑆳 𑆱𑇀𑆮𑆮𑆑𑇀𑆠𑇀𑆫𑆩𑇀  𑇅
𑆧𑆴𑆩𑇀𑆧𑆁 𑆮𑆴𑆤𑆳 𑆨𑆮𑆠𑆴 𑆠𑆤𑇀𑆩𑆪𑆢𑆫𑇀𑆥𑆟𑆁 𑆠𑆢𑇀
𑆮𑆑𑇀𑆠𑇀𑆫𑆱𑇀𑆮𑆫𑆷𑆥𑆩𑆴𑆮 𑆨𑆳𑆠𑆴 𑆤 𑆢𑆫𑇀𑆥𑆟𑆼 𑆪𑆠𑇀 𑇆𑇙𑇆

संवित्त्रयं भवति बिम्बितमीशनस्य
भूतौ च मङ्कुरगतं प्रतिमा स्ववक्त्रम्  ।
बिम्बं विना भवति तन्मयदर्पणं तद्
वक्त्रस्वरूपमिव भाति न दर्पणे यत् ॥९॥

Saṃvittrayaṃ bhavati bimbitamīśanasya
bhūtau ca maṅkuragataṃ pratimā svavaktram  |
Bimbaṃ vinā bhavati tanmayadarpaṇaṃ tad
vaktrasvarūpamiva bhāti na darpaṇe yat || 9 ||

(J ust as) the three phases of the Consciousness (saṃvit-trayam) of the Lord (īśanasya) becomes (bhavati) reflected (bimbitam) in (His) Existence (bhūtau), in the same way (ca), one's face (sva-vaktram) appears in a mirror (maṅkura-gatam) through reflection (pratimā). Without (vinā) the reflected image (bimbam), a mirror, which is made of that --i.e. of its reflected image-- (tat-maya-darpaṇam…tat), becomes (bhavati) like the real --i.e. non-reflected-- nature of one’s face (vaktra-svarūpam…iva) which (yat) does not (na) shine (bhāti) in a mirror (darpaṇe). || 9 ||

𑆪𑆾𑆤𑆴𑆂 𑆱𑇀𑆮𑆫𑆷𑆥𑆩𑆥𑆴 𑆓𑆾𑆖𑆫𑆩𑆼𑆠𑆴 𑆱𑆽𑆮
𑆠𑆢𑇀𑆫𑆷𑆥𑆠𑆳 𑆥𑇀𑆫𑆠𑆴𑆩𑆴 𑆮𑆫𑇀𑆠𑆠𑆴 𑆪𑆳𑆮𑆢𑆼𑆮𑆩𑇀  𑇅
𑆪𑆾𑆤𑆴𑆱𑇀𑆠𑆡𑆳𑆥𑆴 𑆪𑆶𑆓𑆥𑆢𑇀𑆣𑆫𑆠𑆴 𑆱𑇀𑆮𑆨𑆳𑆮𑆁
𑆢𑆶𑆫𑇀𑆢𑆫𑇀𑆯𑆩𑆼𑆮 𑆱𑆶𑆠𑆬𑆂 𑆥𑇀𑆫𑆠𑆴𑆩𑆂 𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆂 𑇆𑇑𑇐𑇆

योनिः स्वरूपमपि गोचरमेति सैव
तद्रूपता प्रतिमि वर्तति यावदेवम्  ।
योनिस्तथापि युगपद्धरति स्वभावं
दुर्दर्शमेव सुतलः प्रतिमः प्रतिष्ठः ॥१०॥

Yoniḥ svarūpamapi gocarameti saiva
tadrūpatā pratimi vartati yāvadevam  |
Yonistathāpi yugapaddharati svabhāvaṃ
durdarśameva sutalaḥ pratimaḥ pratiṣṭhaḥ || 10 ||

Only (eva) that (sā) Source (yoniḥ) or (api) ‘Original form (of a reflection)’ (svarūpam) attains (eti) the sphere of the senses --i.e. becomes visible to the senses-- (gocaram) (which) in this way (evam) assumes the ‘state of being composed of that’ --i.e. of the sphere of the senses-- (tat-rūpatā) while (yāvat) (It) exists (vartati) in the reflection (pratimi). Nevertheless (tathā…api), the Source (yoniḥ) simultaneously (yugapad) keeps (dharati) Its truly (eva) Invisible Essential Form (svabhāvam…durdarśam) as the firm (pratiṣṭhaḥ) basis (sutalaḥ) of (Its) reflection (pratimaḥ). || 10 ||

𑆪𑆡𑆳 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆁 𑆱𑆁𑆮𑆴𑆢𑆮𑆱𑇀𑆡𑆳𑆠𑇀𑆫𑆪𑆁 𑆠𑆢𑇀𑆫𑆷𑆥𑆩𑆼𑆮
𑆪𑆱𑇀𑆪𑆳𑆣𑆳𑆫𑆯𑇀𑆖𑆠𑆶𑆫𑇀𑆡𑆥𑆢𑆤𑆳𑆩𑇀𑆤𑆾𑆥𑆖𑆳𑆫𑆠𑆂 𑇅 𑆯𑆽𑆮𑆼’𑆥𑆴 𑆫𑆷𑆥𑆁 𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆩𑆴𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼
𑆪𑆖𑇀𑆖𑆴𑆢𑇀𑆢𑆫𑇀𑆥𑆟𑆧𑆴𑆩𑇀𑆧𑆴𑆠𑆁 𑆪𑆾 𑆩𑆲𑆼𑆯𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆠𑆳 𑆖𑆳𑆖𑆴𑆤𑇀𑆠𑇀𑆪𑆳𑆱𑇀𑆮𑆱𑆠𑇀𑆠𑆳 𑆑𑆱𑇀𑆪𑆖𑆴𑆢𑇀 𑇅 𑆑𑆴𑆩𑆫𑇀𑆡𑆁
𑆪𑆠𑆾 𑆤𑆫𑆾 𑆩𑆲𑆼𑆯𑆳𑆨𑆴𑆤𑇀𑆤𑆾’𑆤𑇀𑆪𑆡𑆳 𑆠𑆤𑇀𑆩𑆲𑆴𑆩𑆳 𑆩𑆳𑆤𑆱𑆪𑆳 𑆠𑆴𑆰𑇀𑆜𑆠𑆴 𑇅 𑆢𑆫𑇀𑆥𑆟𑆼
𑆱𑇀𑆮𑆩𑆶𑆒𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆁 𑆢𑇀𑆮𑆴𑆮𑆴𑆣𑆳𑆫𑇀𑆡𑆥𑇀𑆫𑆑𑆳𑆯𑆑𑆩𑇀 𑇅 𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆁 𑆱𑇀𑆮𑆪𑆁 𑆢𑆫𑇀𑆥𑆟𑆳𑆨𑆴𑆤𑇀𑆤𑆁
𑆪𑆠𑆾 𑆧𑆴𑆩𑇀𑆧𑆁 𑆮𑆴𑆤𑆳 𑆱𑇀𑆮𑆩𑆶𑆒𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆩𑆢𑆸𑆯𑇀𑆪𑆩𑇀 𑇅 𑆠𑆱𑇀𑆩𑆳𑆠𑇀𑆱𑇀𑆮𑆩𑆶𑆒𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆱𑇀𑆪
𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆱𑆩𑇀𑆨𑆮𑆾 𑆪𑆤𑇀𑆤 𑆥𑇀𑆫𑆩𑆼𑆪𑆁 𑆥𑆫𑆠𑆂 𑆱𑇀𑆮𑆩𑆶𑆒𑆁 𑆑𑆼𑆤𑆖𑆴𑆤𑇀𑆤𑆳𑆯𑆶 𑆮𑆴𑆘𑇀𑆚𑆼𑆪𑆩𑇀 𑇅
𑆑𑆯𑇀𑆖𑆴𑆢𑇀𑆧𑆾𑆣𑆠𑆴 𑆱𑇀𑆮𑆩𑆤𑇀𑆪𑆨𑆴𑆤𑇀𑆤𑆁 𑆱𑇀𑆮𑆩𑆶𑆒𑆳𑆤𑆬𑇀𑆥𑆩𑆶𑆒𑆮𑆴𑆯𑆼𑆰𑆤𑆴𑆫𑆷𑆥𑆟𑆼 𑆍𑆠𑆠𑇀𑆥𑇀𑆫𑆱𑆴𑆢𑇀𑆣𑆁
𑆬𑆾𑆑𑆼 𑇅 𑆍𑆠𑆢𑇀𑆮𑇀𑆪𑆑𑇀𑆠𑆴𑆠𑆳𑆩𑆪𑆮𑆴𑆯𑆼𑆰𑆟𑆩𑆷𑆬𑆁 𑆱𑇀𑆮𑆩𑆶𑆒𑆾𑆥𑆳𑆣𑆪 𑆍𑆮 𑇅 𑆪𑆠𑆂
𑆑𑆱𑇀𑆪𑆖𑆴𑆤𑇀𑆩𑆴𑆠𑆱𑆩𑆠𑆳 𑆮𑆴𑆰𑆪𑆳𑆠𑇀𑆩𑆑𑆳 𑆢𑆫𑇀𑆥𑆟𑆁 𑆮𑆴𑆤𑆳 𑆪𑆾’𑆢𑆸𑆯𑇀𑆪𑆱𑇀𑆠𑆠𑆂 𑆱 𑆱𑇀𑆮𑆁
𑆩𑆳𑆠𑇀𑆫𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆁 𑆧𑆾𑆣𑆠𑆴 𑇅 𑆃𑆤𑆬𑇀𑆥𑆮𑇀𑆪𑆑𑇀𑆠𑆱𑇀𑆮𑆫𑆷𑆥𑆼 𑆱𑇀𑆮𑆱𑇀𑆮𑆱𑆠𑇀𑆪𑆩𑆶𑆒𑆼 𑆱𑇀𑆮𑆨𑆳𑆮𑆼 𑆮𑆳
𑆥𑇀𑆫𑆨𑆼𑆢𑆥𑇀𑆫𑆯𑇀𑆤𑆾 𑆤𑆳𑆥𑆴 𑆮𑆴𑆨𑆳𑆠𑆴 𑇅 𑆃𑆠𑆱𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆩𑆵𑆢𑆸𑆯𑆁 𑆪𑆢𑇀𑆧𑆲𑆶𑆫𑆷𑆥𑆽𑆑𑆫𑆷𑆥𑆁
𑆱𑆫𑇀𑆮𑆓𑆩𑆲𑆼𑆯𑇀𑆮𑆫 𑆅𑆠𑆴 𑆑𑆡𑇀𑆪𑆠𑆼 𑇅 𑆱𑆠𑇀𑆪𑆁 𑆱𑆫𑇀𑆮𑆱𑇀𑆪 𑆮𑆴𑆯𑆴𑆰𑇀𑆠𑆳𑆑𑇀𑆰𑆴𑆟𑆵 𑆖 𑆮𑆴𑆯𑆴𑆰𑇀𑆠𑆩𑆶𑆒𑆁 𑆖
𑆮𑆴𑆯𑆴𑆰𑇀𑆠𑆤𑆳𑆱𑆳 𑆖 𑆨𑆮𑆤𑇀𑆠𑆴 𑇅 𑆪𑆩𑆪𑆾𑆂 𑆱𑆩𑆩𑆶𑆒𑆼 𑆨𑆮𑆠 𑆅𑆠𑆴 𑆖𑆼𑆠𑇀𑆠𑆿 𑆮𑆴𑆪𑆾𑆘𑆴𑆠𑆿
𑆩𑆤𑆱𑆼𑆠𑆴 𑆤𑆴𑆮𑆼𑆢𑆴𑆠𑆂 𑇅 𑆠𑆡𑆳 𑆠𑆪𑆾𑆫𑇀𑆧𑆳𑆲𑇀𑆪𑆳𑆨𑆴𑆤𑇀𑆤𑆠𑆳 𑆅𑆠𑆴 𑆤𑆴𑆓𑆢𑆴𑆠𑆂 𑆑𑆼𑆤𑆖𑆴𑆢𑇀𑆮𑆳
𑆠𑆪𑆾𑆫𑇀𑆮𑇀𑆪𑆑𑇀𑆠𑆴𑆠𑆼 𑆨𑆴𑆤𑇀𑆤𑆼 𑆱𑆳𑆑𑇀𑆰𑆳𑆖𑇀𑆖 𑆱𑇀𑆮𑆮𑇀𑆪𑆑𑇀𑆠𑆴𑆠𑆳 𑆠𑆤𑇀𑆩𑆳𑆠𑇀𑆫𑆩𑆪𑆱𑇀𑆮𑆳𑆤𑇀𑆠𑆫𑆱𑇀𑆡𑆩𑆶𑆒𑆁
𑆠𑆡𑆽𑆮 𑆱𑇀𑆮𑆧𑆳𑆲𑇀𑆪𑆩𑆶𑆒𑆁 𑆩𑆲𑆳𑆨𑆷𑆠𑆩𑆪𑆩𑆴𑆮 𑇅 𑆃𑆠𑆂 𑆱𑇀𑆮𑆮𑆴𑆪𑆾𑆘𑆴𑆠𑆱𑆩𑆠𑆳𑆩𑆷𑆬𑆁 𑆧𑆳𑆲𑇀𑆪𑆼
𑆱𑇀𑆮𑆩𑆶𑆒𑆮𑆴𑆯𑆼𑆰𑆱𑆁𑆱𑇀𑆡𑆁 𑆖𑆳𑆤𑇀𑆠𑆫𑆼 𑆱𑇀𑆮𑆮𑇀𑆪𑆑𑇀𑆠𑆴𑆠𑆳𑆱𑆁𑆱𑇀𑆡𑆁 𑆪𑆳
𑆮𑆴𑆯𑆴𑆰𑇀𑆛𑆫𑆶𑆖𑆴𑆮𑆴𑆯𑆴𑆰𑇀𑆛𑆱𑆕𑇀𑆑𑆬𑇀𑆥𑆳𑆠𑇀𑆩𑆑𑆳 𑆮𑆳𑆱𑆤𑆳𑆫𑆷𑆥𑆼𑆟 𑇅 𑆪𑆠𑆾 𑆧𑆴𑆩𑇀𑆧𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆩𑆮𑆓𑆠𑆁
𑆮𑆴𑆑𑆬𑇀𑆥𑆽𑆫𑆤𑇀𑆠𑆫𑆼 𑆠𑆠𑆾 𑆤𑆑𑆴𑆚𑇀𑆖𑆴𑆢𑇀𑆧𑆴𑆩𑇀𑆧𑆴𑆠𑆩𑆴𑆲 𑆪𑆤𑇀𑆤 𑆩𑆳𑆤𑆱𑆩𑇀 𑇅 𑆱𑆫𑇀𑆮𑆮𑆴𑆯𑆼𑆰𑆾 𑆩𑆤𑆱𑆳
𑆧𑆴𑆩𑇀𑆧𑆴𑆠 𑆅𑆠𑆴 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆥𑇀𑆫𑆢𑆳𑆱𑆮𑆴𑆱𑇀𑆠𑆳𑆫𑆴𑆠𑆂 𑇅 𑆍𑆠𑆠𑇀𑆱𑆠𑇀𑆪𑆳𑆠𑇀𑆯𑇀𑆫𑆵𑆑𑇀𑆫𑆩𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆼𑆰𑆶
𑆮𑆴𑆑𑆬𑇀𑆥𑆓𑇀𑆫𑆳𑆱𑆱𑇀𑆡𑆴𑆠𑆽𑆑𑇀𑆪𑆫𑆲𑆱𑇀𑆪𑆩𑆴𑆠𑆴 𑆑𑆡𑇀𑆪𑆠𑆼 𑇅 𑆤𑆤𑆶 𑆪𑆢𑆴 𑆱𑇀𑆮𑆮𑆴𑆪𑆾𑆘𑆴𑆠𑆱𑆩𑆠𑆳 𑆧𑆴𑆩𑇀𑆧𑆴𑆠𑆳
𑆑𑆱𑇀𑆠𑆱𑇀𑆪𑆳𑆂 𑆱𑆩𑇀𑆨𑆮 𑆍𑆮 𑆖 𑆱𑆩𑇀𑆨𑆮𑆾 𑆪𑆢𑇀𑆪𑆢𑆸𑆯𑇀𑆪𑆾 𑆧𑆳𑆲𑇀𑆪𑆧𑆴𑆩𑇀𑆧𑆴𑆠𑆩𑆶𑆒𑆳𑆮𑆱𑇀𑆡𑇀𑆪𑆥𑆴 𑇅
𑆃𑆤𑇀𑆪𑆖𑇀𑆖 𑆑𑆾 𑆢𑆫𑇀𑆥𑆟𑆂 𑆪𑆱𑇀𑆩𑆴𑆤𑇀𑆱𑆳 𑆧𑆴𑆩𑇀𑆧𑆴𑆠𑆳 𑇅 𑆧𑆴𑆩𑇀𑆧𑆴𑆠𑆩𑆶𑆒𑆳𑆮𑆱𑇀𑆡𑆴 𑆢𑆫𑇀𑆥𑆟 𑆅𑆠𑆴
𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆱𑆩𑇀𑆨𑆮𑆂 𑆯𑆑𑇀𑆪𑆾 𑆮𑆢𑆴𑆠𑆶𑆁 𑆑𑆼𑆤𑆖𑆴𑆢𑇀𑆪𑆠𑆂 𑆢𑆫𑇀𑆥𑆟𑆁 𑆮𑆴𑆤𑆳 𑆤 𑆑𑆴𑆚𑇀𑆖𑆴𑆢𑇀𑆧𑆴𑆩𑇀𑆧𑆴𑆠𑆁
𑆨𑆮𑆠𑇀𑆪𑆠𑆂 𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆁 𑆢𑆫𑇀𑆥𑆟𑆠𑆤𑇀𑆠𑇀𑆫𑆩𑇀 𑇅 𑆃𑆱𑆠𑇀𑆪𑆩𑆼𑆠𑆢𑆥𑆴 𑆪𑆠𑆂 𑆑𑆴𑆚𑇀𑆖𑆴𑆢𑇀𑆧𑆴𑆩𑇀𑆧𑆴𑆠𑆁
𑆮𑆴𑆤𑆳 𑆢𑆫𑇀𑆥𑆟𑆾 𑆨𑆮𑆠𑆴 𑆤𑆳𑆥𑆴 𑇅 𑆢𑆫𑇀𑆥𑆟𑆂 𑆑𑆴𑆚𑇀𑆖𑆴𑆠𑇀𑆠𑆢𑇀𑆧𑆴𑆩𑇀𑆧𑆴𑆠𑆁 𑆮𑆴𑆤𑆳𑆯𑆑𑇀𑆪𑆾’𑆤𑆶𑆢𑇀𑆫𑆰𑇀𑆛𑆶𑆩𑇀 𑇅
𑆪𑆢𑆳 𑆢𑆫𑇀𑆥𑆟𑆂 𑆑𑆼𑆤𑆖𑆴𑆢𑆵𑆑𑇀𑆰𑆴𑆠𑆂 𑆱 𑆆𑆢𑆸𑆯𑆱𑇀𑆠𑆠𑇀𑆱𑇀𑆡𑆴𑆠𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆳𑆢𑇀𑆪𑆢𑆳𑆥𑆴
𑆠𑆤𑇀𑆤𑆵𑆬𑆓𑆓𑆤𑆨𑆳𑆓𑆮𑆠𑇀 𑇅 𑆢𑆫𑇀𑆥𑆟𑆱𑇀𑆪 𑆤𑆴𑆘𑆮𑆫𑇀𑆟𑆾 𑆤𑆳𑆥𑆴 𑆨𑆮𑆠𑆴 𑇅 𑆑𑆳𑆫𑇀𑆪𑆠𑆾
𑆢𑆫𑇀𑆥𑆟𑆠𑆠𑇀𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆿 𑆱𑆢𑆳 𑆥𑆫𑆱𑇀𑆥𑆫𑆳𑆠𑇀𑆱𑆩𑆿 𑇅 𑆠𑆪𑆾𑆫𑇀𑆮𑇀𑆪𑆑𑇀𑆠𑆮𑆴𑆨𑆼𑆢𑆤𑆁 𑆩𑆳𑆤𑆱𑆩𑆼𑆮
𑆯𑆧𑇀𑆢𑆓𑆾𑆖𑆫 𑆍𑆮 𑆮𑆴𑆨𑆳𑆠𑆴 𑇅 𑆧𑆳𑆲𑇀𑆪𑆧𑆴𑆩𑇀𑆧𑆴𑆠𑆩𑆶𑆒𑆢𑆫𑇀𑆥𑆟𑆪𑆾𑆫𑆠𑆂 𑆱𑆩𑇀𑆨𑆮𑆂
𑆱𑇀𑆮𑆱𑆠𑇀𑆠𑆽𑆮 𑇅 𑆍𑆠𑆠𑇀𑆱𑆠𑇀𑆪𑆁 𑆱𑆫𑇀𑆮𑆥𑇀𑆫𑆩𑆼𑆪𑆳𑆟𑆳𑆩𑆥𑆴 𑇅 𑆑𑆁𑆖𑆴𑆢𑇀𑆮𑆫𑇀𑆠𑆩𑆳𑆤𑆁 𑆬𑆨𑆩𑆳𑆤𑆁 𑆖
𑆮𑆴𑆤𑆳 𑆪𑆠𑆾 𑆤 𑆢𑆫𑇀𑆥𑆟𑆁 𑆤 𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆁 𑆖 𑆨𑆳𑆠𑆴 𑆠𑆠𑆂
𑆱𑇀𑆮𑆥𑆶𑆫𑇀𑆪𑆰𑇀𑆛𑆑𑆩𑆪𑆳𑆤𑇀𑆠𑆫𑇀𑆬𑆾𑆑𑆧𑆳𑆲𑇀𑆪𑆬𑆾𑆑𑆿 𑆢𑆫𑇀𑆥𑆟𑆿 𑆪𑆪𑆾𑆫𑇀𑆤𑆴𑆘𑆮𑆴𑆰𑆪𑆳 𑆧𑆴𑆩𑇀𑆧𑆴𑆠𑆳𑆂 𑇅
𑆥𑆶𑆫𑇀𑆮𑆾𑆑𑇀𑆠𑆁 𑆪𑆡𑆳 𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆳𑆤𑆴 𑆢𑆫𑇀𑆥𑆟𑆁 𑆢𑆫𑇀𑆯𑆪𑆤𑇀𑆠𑆴 𑆠𑆡𑆳 𑆠𑆳𑆤𑆴
𑆱𑇀𑆮𑆱𑆠𑇀𑆠𑆳𑆢𑆫𑇀𑆯𑆴𑆠𑆫𑆷𑆥𑆩𑆳𑆠𑇀𑆫𑆳𑆟𑆴 𑇅 𑆱𑇀𑆮𑆖𑆴𑆠𑇀𑆠𑆱𑇀𑆡𑆴𑆠𑆳𑆤𑇀𑆠𑆫𑆁𑆯𑆳𑆱𑇀𑆠𑆤𑇀𑆩𑆳𑆠𑇀𑆫𑆳𑆟𑆴 𑆧𑆳𑆲𑇀𑆪𑆳𑆁𑆯𑆳𑆯𑇀𑆖
𑆩𑆲𑆳𑆨𑆷𑆠𑆳𑆤𑆴 𑆥𑆶𑆤𑆫𑆴𑆠𑆴 𑆤𑆴𑆯𑇀𑆖𑆪𑆼𑆠𑇀𑆪𑆫𑇀𑆡𑆂 𑇆𑇙-𑇑𑇐𑇆

यथा प्रोक्तं संविदवस्थात्रयं तद्रूपमेव
यस्याधारश्चतुर्थपदनाम्नोपचारतः । शैवे’पि रूपं प्रतिबिम्बमित्युच्यते
यच्चिद्दर्पणबिम्बितं यो महेशस्वतन्त्रता चाचिन्त्यास्वसत्ता कस्यचिद् । किमर्थं
यतो नरो महेशाभिन्नो’न्यथा तन्महिमा मानसया तिष्ठति । दर्पणे
स्वमुखप्रतिबिम्बं द्विविधार्थप्रकाशकम् । प्रतिबिम्बं स्वयं दर्पणाभिन्नं
यतो बिम्बं विना स्वमुखप्रतिबिम्बमदृश्यम् । तस्मात्स्वमुखप्रतिबिम्बस्य
स्वरूपं सम्भवो यन्न प्रमेयं परतः स्वमुखं केनचिन्नाशु विज्ञेयम् ।
कश्चिद्बोधति स्वमन्यभिन्नं स्वमुखानल्पमुखविशेषनिरूपणे एतत्प्रसिद्धं
लोके । एतद्व्यक्तितामयविशेषणमूलं स्वमुखोपाधय एव । यतः
कस्यचिन्मितसमता विषयात्मका दर्पणं विना यो’दृश्यस्ततः स स्वं
मात्रप्रतिबिम्बं बोधति । अनल्पव्यक्तस्वरूपे स्वस्वसत्यमुखे स्वभावे वा
प्रभेदप्रश्नो नापि विभाति । अतस्तत्त्वमीदृशं यद्बहुरूपैकरूपं
सर्वगमहेश्वर इति कथ्यते । सत्यं सर्वस्य विशिष्ताक्षिणी च विशिष्तमुखं च
विशिष्तनासा च भवन्ति । यमयोः सममुखे भवत इति चेत्तौ वियोजितौ
मनसेति निवेदितः । तथा तयोर्बाह्याभिन्नता इति निगदितः केनचिद्वा
तयोर्व्यक्तिते भिन्ने साक्षाच्च स्वव्यक्तिता तन्मात्रमयस्वान्तरस्थमुखं
तथैव स्वबाह्यमुखं महाभूतमयमिव । अतः स्ववियोजितसमतामूलं बाह्ये
स्वमुखविशेषसंस्थं चान्तरे स्वव्यक्तितासंस्थं या
विशिष्टरुचिविशिष्टसङ्कल्पात्मका वासनारूपेण । यतो बिम्बप्रतिबिम्बमवगतं
विकल्पैरन्तरे ततो नकिञ्चिद्बिम्बितमिह यन्न मानसम् । सर्वविशेषो मनसा
बिम्बित इति परमेश्वरप्रदासविस्तारितः । एतत्सत्यात्श्रीक्रमशास्त्रेषु
विकल्पग्रासस्थितैक्यरहस्यमिति कथ्यते । ननु यदि स्ववियोजितसमता बिम्बिता
कस्तस्याः सम्भव एव च सम्भवो यद्यदृश्यो बाह्यबिम्बितमुखावस्थ्यपि ।
अन्यच्च को दर्पणः यस्मिन्सा बिम्बिता । बिम्बितमुखावस्थि दर्पण इति
प्रतिबिम्बसम्भवः शक्यो वदितुं केनचिद्यतः दर्पणं विना न किञ्चिद्बिम्बितं
भवत्यतः प्रतिबिम्बं दर्पणतन्त्रम् । असत्यमेतदपि यतः किञ्चिद्बिम्बितं
विना दर्पणो भवति नापि । दर्पणः किञ्चित्तद्बिम्बितं विनाशक्यो’नुद्रष्टुम् ।
यदा दर्पणः केनचिदीक्षितः स ईदृशस्तत्स्थितप्रतिबिम्बाद्यदापि
तन्नीलगगनभागवत् । दर्पणस्य निजवर्णो नापि भवति । कार्यतो
दर्पणतत्प्रतिबिम्बौ सदा परस्परात्समौ । तयोर्व्यक्तविभेदनं मानसमेव
शब्दगोचर एव विभाति । बाह्यबिम्बितमुखदर्पणयोरतः सम्भवः
स्वसत्तैव । एतत्सत्यं सर्वप्रमेयाणामपि । कंचिद्वर्तमानं लभमानं च
विना यतो न दर्पणं न प्रतिबिम्बं च भाति ततः
स्वपुर्यष्टकमयान्तर्लोकबाह्यलोकौ दर्पणौ ययोर्निजविषया बिम्बिताः ।
पुर्वोक्तं यथा प्रतिबिम्बानि दर्पणं दर्शयन्ति तथा तानि
स्वसत्तादर्शितरूपमात्राणि । स्वचित्तस्थितान्तरंशास्तन्मात्राणि बाह्यांशाश्च
महाभूतानि पुनरिति निश्चयेत्यर्थः ॥९-१०॥

Yathā proktaṃ saṃvidavasthātrayaṃ tadrūpameva yasyādhāraścaturthapadanāmnopacārataḥ | Śaive’pi rūpaṃ pratibimbamityucyate yacciddarpaṇabimbitaṃ yo maheśasvatantratā cācintyāsvasattā kasyacid | Kimarthaṃ yato naro maheśābhinno’nyathā tanmahimā mānasayā tiṣṭhati | Darpaṇe svamukhapratibimbaṃ dvividhārthaprakāśakam | Pratibimbaṃ svayaṃ darpaṇābhinnaṃ yato bimbaṃ vinā svamukhapratibimbamadṛśyam | Tasmātsvamukhapratibimbasya svarūpaṃ sambhavo yanna prameyaṃ parataḥ svamukhaṃ kenacinnāśu vijñeyam | Kaścidbodhati svamanyabhinnaṃ svamukhānalpamukhaviśeṣanirūpaṇe etatprasiddhaṃ loke | Etadvyaktitāmayaviśeṣaṇamūlaṃ svamukhopādhaya eva | Yataḥ kasyacinmitasamatā viṣayātmakā darpaṇaṃ vinā yo’dṛśyastataḥ sa svaṃ mātrapratibimbaṃ bodhati | Analpavyaktasvarūpe svasvasatyamukhe svabhāve vā prabhedapraśno nāpi vibhāti | Atastattvamīdṛśaṃ yadbahurūpaikarūpaṃ sarvagamaheśvara iti kathyate | Satyaṃ sarvasya viśiṣtākṣiṇī ca viśiṣtamukhaṃ ca viśiṣtanāsā ca bhavanti | Yamayoḥ samamukhe bhavata iti cettau viyojitau manaseti niveditaḥ | Tathā tayorbāhyābhinnatā iti nigaditaḥ kenacidvā tayorvyaktite bhinne sākṣācca svavyaktitā tanmātramayasvāntarasthamukhaṃ tathaiva svabāhyamukhaṃ mahābhūtamayamiva | Ataḥ svaviyojitasamatāmūlaṃ bāhye svamukhaviśeṣasaṃsthaṃ cāntare svavyaktitāsaṃsthaṃ yā viśiṣṭaruciviśiṣṭasaṅkalpātmakā vāsanārūpeṇa | Yato bimbapratibimbamavagataṃ vikalpairantare tato nakiñcidbimbitamiha yanna mānasam | Sarvaviśeṣo manasā bimbita iti parameśvarapradāsavistāritaḥ | Etatsatyātśrīkramaśāstreṣu vikalpagrāsasthitaikyarahasyamiti kathyate | Nanu yadi svaviyojitasamatā bimbitā kastasyāḥ sambhava eva ca sambhavo yadyadṛśyo bāhyabimbitamukhāvasthyapi | Anyacca ko darpaṇaḥ yasminsā bimbitā | Bimbitamukhāvasthi darpaṇa iti pratibimbasambhavaḥ śakyo vadituṃ kenacidyataḥ darpaṇaṃ vinā na kiñcidbimbitaṃ bhavatyataḥ pratibimbaṃ darpaṇatantram | Asatyametadapi yataḥ kiñcidbimbitaṃ vinā darpaṇo bhavati nāpi | Darpaṇaḥ kiñcittadbimbitaṃ vināśakyo’nudraṣṭum | Yadā darpaṇaḥ kenacidīkṣitaḥ sa īdṛśastatsthitapratibimbādyadāpi tannīlagaganabhāgavat | Darpaṇasya nijavarṇo nāpi bhavati | Kāryato darpaṇatatpratibimbau sadā parasparātsamau | Tayorvyaktavibhedanaṃ mānasameva śabdagocara eva vibhāti | Bāhyabimbitamukhadarpaṇayorataḥ sambhavaḥ svasattaiva | Etatsatyaṃ sarvaprameyāṇāmapi | Kaṃcidvartamānaṃ labhamānaṃ ca vinā yato na darpaṇaṃ na pratibimbaṃ ca bhāti tataḥ svapuryaṣṭakamayāntarlokabāhyalokau darpaṇau yayornijaviṣayā bimbitāḥ | Purvoktaṃ yathā pratibimbāni darpaṇaṃ darśayanti tathā tāni svasattādarśitarūpamātrāṇi | Svacittasthitāntaraṃśāstanmātrāṇi bāhyāṃśāśca mahābhūtāni punariti niścayetyarthaḥ || 9-10 ||

As (yathā) it has already been said (proktam), the three states of Consciousness (saṃvit-avasthā-trayam) are mere aspects of It --i.e. of Consciousness-- (tat-rūpam…eva), of which --i.e. of Its three states-- (yasya) receptacle (ādhāraḥ) is figuratively called the Fourth One (caturtha-pada-nāmnā…upacārataḥ). Though in the Doctrine of Śiva (śaive…api), aspects (rūpam) are called (iti…ucyate) reflections (pratibimbam) that are (yat) reflected in the Mirror of Consciousness (cit-darpaṇa-bimbitam) that --i.e. the Mirror-- (yaḥ) is the Freedom of the Supreme Lord (mahā-īśa-svatantratā) and (ca) (nothing but) one’s (kasyacid) own inconceivable Existence (acintyā-sva-sattā). Why (kimartham)? Because (yataḥ) there is no difference between an individual being and the Lord (naraḥ…mahā-īśa-ābhinnaḥ). Otherwise (anyathā), His Greatness (tat-mahimā) remains (tiṣṭhati) a mere idea (mānasayā).

The reflection of one’s face (svamukha-pratibimbam) in a mirror (darpaṇe) proves two facts (dvividha-artha-prakāśakam): The reflection (pratibimbam) itself (svayam) cannot be different from the mirror (darpaṇa-abhinnam), as (yataḥ) without (vinā) a mirror (bimbam), the reflection of one’s face (svamukha-pratibimbam) is invisible (adṛśyam). Because of this (tasmāt), the original form (svarūpam) that is (yat) the source (sambhavaḥ) of the reflection of one’s face (svamukha-pratibimbasya) is not (na) an object (prameyam), or in other words (parataḥ), no (na) one (kenacid) can see (vijñeyam) his own face (svamukham) directly (āśu).

It is (etat) well known (prasiddham) in this world (loke) that one (kaścid) identifies (bodhati) himself/herself (svam) as being different from others (anya-bhinnam) by investigating the differences of many faces and his/her own (sva-mukha-analpa-mukha-viśeṣa-nirūpaṇe). The basis of such differentiation, which constitutes individuality (etat-vyaktitā-maya-viśeṣaṇa-mūlam), is nothing but (eva) the attributes of one’s own face (svamukha-upādhayaḥ). Because (yataḥ…tataḥ) one’s (kasyacid) limited identity (mita-samatā) is based on an object (viṣaya-ātmakā) that is (yaḥ) invisible (adṛśyaḥ) without (vinā) a mirror (darpaṇam), one (saḥ) identifies (bodhati) himself/herself (svam) with a mere reflection (mātra-pratibimbam). In the Original Form of so many apparent reflections (of the faces of so many beings) (analpa-vyakta-svarūpe) (that --i.e. the Original Form-- is) one’s Real Face (sva-sva-satya-mukhe) or (vā) Essential Nature (svabhāve), not even (na…api) the ‘question of difference’ (prabheda-praśnaḥ) arises (vibhāti). This way (ataḥ), such (īdṛśam) Reality (tattvam), which (yat) is One in many (bahu-rūpa-eka-rūpam), is called (iti…kathyate) the all-pervading Great Lord (sarvaga-mahā-īśvaraḥ).

Everybody (sarvasya) has (bhavanti) different eyes (viśiṣta-ākṣiṇī), different mouths (viśiṣta-mukham) or (ca…ca…ca) different noses (viśiṣta-nāsā), this is true (satyam). But if an objection is raised regarding (iti…cet) twins (yamayoḥ) (who) have (bhavataḥ) (exactly) the same faces (sama-mukhe), it is (iti) to be stated (niveditaḥ) (that) they (tau) are separated (viyojitau) by their mental content --i.e. mentally-- (manasā). So (tathā), one (kenacid) can say (iti…nigaditaḥ) (that) they are (tayoḥ) non-different externally --lit. they have external non-difference-- (bāhyā-abhinnatā), but (vā) they are (tayoḥ) evidently (sākṣāt) different (bhinne) in their personality --lit. their personalities are evidently different-- (vyaktite), and (ca) one’s personality (sva-vyaktitā) is (nothing but) one’s internal face formed from the five tanmātra-s (tan-mātra-maya-sva-antara-stha-mukham), just like (tathā…iva) one’s external face (sva-bāhya-mukham) is formed from the mahābhūta-s (mahā-bhūta-mayam…iva).

Therefore (ataḥ), the basis of one’s individual identity (sva-viyojita-samatā-mūlam) in the external world (bāhye) is dependent on the attributes of one’s face (sva-mukha-viśeṣa-saṃstham), and (ca) in his/her internal world (antare) (, it) is dependent on the attributes of his/her personality (sva-vyaktitā-saṃstham) which (yā) is characterized by different likings (and) ideas (viśiṣṭa-ruci-viśiṣṭa-saṅkalpa-ātmakā) in the form of impressions (vāsanā-rūpeṇa). Just as (yataḥ) a reflection in a mirror (bimba-pratibimbam) is understood (avagatam) internally (antare) by means of thoughts (vikalpaiḥ), there is no reflection in this world (tataḥ…na…kiñcid…bimbitam…iha) which (yat) is not (na) mental (mānasam). The difference between beings is a mere mental reflection (sarva-viśeṣaḥ…manasā…bimbitaḥ), and this (iti) is (what) the Grace of the Supreme Lord unfolds (parama-īśvara-pradāsa-vistāritaḥ). Because of this Truth (etat-satyāt), the Scriptures of the Venerable Krama (śrī-krama-śāstreṣu) state (kathyate) that (iti) the Secret of Oneness rests in the consuming of thoughts (vikalpa-grāsa-sthita-aikya-rahasyam).

An objection (nanu): If (yadi) one’s individual identity (sva-viyojita-samatā) is a reflection (bimbitā), and (ca) if (yadi) the source (sambhavaḥ) is invisible (adṛśyaḥ) even in the case of an externally reflected face (bāhya-bimbita-mukha-āvasthi…api), (then) what (kaḥ) is truly the Source (sambhavaḥ…eva) of it --i.e. of one’s individual identity-- (tasyāḥ)? And (anyacca) what (kaḥ) is the mirror (darpaṇaḥ) in which (yasmin) it --i.e. of one’s individual identity-- (sā) is reflected (bimbitā)?

It is possible (śakyaḥ…kenacid) to state (vaditum) (that) the mirror (darpaṇaḥ) in the case of a reflected face (bimbita-mukha-avasthi) is (iti) the source of the reflection (pratibimba-sambhavaḥ), because (yataḥ) without (vinā) a mirror (darpaṇam), no reflection exists (na…kiñcid…bimbitam…bhavati), hence (ataḥ), the reflection (pratibimbam) is dependent on the mirror (darpaṇa-tantram). But this (etat…api) is not true (asatyam), because (yataḥ) without (vinā) the reflection (kiñcid…bimbitam), the mirror (darpaṇaḥ) does not exist either (bhavati…na…api). It is impossible (aśakyaḥ) to see (anudraṣṭum) a mirror (darpaṇaḥ) without (vinā) anything reflected in it (kiñcid…tat-bimbitam). Once (yadā) one (kenacid) sees (īkṣitaḥ) a mirror (darpaṇaḥ), (he) sees (īdṛśaḥ) it (saḥ) because there is reflection in it (tat-sthita-pratibimbāt), even if (yadā…api) it (tat) is just the fraction of the blue sky (nīla-gagana-bhāga-vat). (On its own), a mirror (darpaṇasya) does not even (na…api) have (bhavati) a colour (nija-varṇaḥ). Consequently (kāryataḥ), the mirror and its reflection (darpaṇa-tat-pratibimbau) are always (sadā) one and the same reality (samau) as (they are) mutually dependent (parasparāt). Their (tayoḥ) apparent difference (vyakta-vibhedanam) is merely mental (mānasam…eva) and appears (vibhāti) only (eva) in the sphere of words (śabda-gocare).

The Source (sambhavaḥ) of an externally reflected face and a mirror (bāhya-bimbita-mukha-darpaṇayoḥ) is then (ataḥ) nothing but one’s Existence (sva-sattā...eva). This is true (etat…satyam) for all the objects (of the world) (sarva-prameyāṇām…api). Since (yataḥ…tataḥ), without (vinā) someone (kaṃcid) (who) is existing (vartamānam) and perceiving (labhamānam…ca), no (na) mirror (darpaṇam) and (ca) no (na) reflection (pratibimbam) appears (bhāti), both one’s internal world (that is) his subtle body and external world (sva-puryaṣṭaka-maya-antar-loka-bāhya-lokau) are mirrors (darpaṇau) in which (yayoḥ) their own objects (nijaviṣayā) are reflected (bimbitāḥ). As (yathā) it has been said before (purva-uktam), reflections (pratibimbāni) make a mirror (darpaṇam) visible (darśayanti), therefore (tathā), they --i.e. reflections-- (tāni) are merely the visible aspects of one’s own Existence (sva-sattā-darśita-rūpa-mātrāṇi). And just to affirm again (punar…iti…niścayaḥ), the ingredients of internal (reflections), which take place in the mirror of one’s mind (sva-citta-sthita-antar-aṃśāḥ), are (called) the tanmātra-s or subtle elements (tanmātrāṇi), and (ca) the ingredients of external reflections (bāhya-aṃśāḥ) are (called) the mahābhūta-s or the great elements (mahābhūtāni). This is the meaning (of these verses) (iti…arthaḥ) | | 9-10 ||

𑆱𑆳 𑆑𑆡𑇀𑆪𑆠𑆼 𑆠𑆢𑆠𑆴𑆮𑆫𑇀𑆠𑆠𑆴 𑆠𑆠𑇀𑆱𑇀𑆮𑆫𑆷𑆥𑆁
𑆪𑆾𑆤𑆴𑆱𑇀𑆠𑆢𑆫𑇀𑆡𑆩𑆴𑆲 𑆪𑆳 𑆱𑆠𑆠𑆴𑆂 𑆥𑇀𑆫𑆑𑆳𑆯𑆂  𑇅
𑆪𑆾𑆤𑆴𑆥𑇀𑆫𑆮𑆼𑆯𑆴𑆠𑆩𑆴𑆢𑆁 𑆓𑆠𑆩𑆼𑆮 𑆪𑆾𑆤𑇀𑆪𑆳𑆩𑇀
𑆎𑆑𑇀𑆪𑆁 𑆱𑆢𑆳𑆢𑇀𑆫𑆮𑆠𑆴 𑆠𑆠𑇀𑆥𑇀𑆫𑆠𑆴𑆫𑆷𑆥𑆩𑆼𑆮𑆩𑇀 𑇆𑇑𑇑𑇆

सा कथ्यते तदतिवर्तति तत्स्वरूपं
योनिस्तदर्थमिह या सततिः प्रकाशः  ।
योनिप्रवेशितमिदं गतमेव योन्याम्
ऐक्यं सदाद्रवति तत्प्रतिरूपमेवम् ॥११॥

Sā kathyate tadativartati tatsvarūpaṃ
yonistadarthamiha yā satatiḥ prakāśaḥ  |
Yonipraveśitamidaṃ gatameva yonyām
aikyaṃ sadādravati tatpratirūpamevam || 11 ||

Consequently (tadartham), the Source (yoniḥ) is said to be (kathyate) that (sā) which (yā) Transcends (ativartati) that --i.e. the reflection-- (tat), (but It is also) the Essential Nature of that --i.e. of the reflection-- (tat-svarūpam), the Uninterrupted (satatiḥ) Prakāśa or Light (prakāśaḥ) in this world (iha). This (idam) reflection (pratirūpam) takes place (gatam) merely (eva) in the Source (yonyām), (but it is also) pervaded by the Source --lit. caused to appear by the Source-- (yoni-praveśitam), (and) in this way (evam), it --i.e. the reflection-- (tat) always (sadā) attains (ādravati) the State of Oneness (with its Source) (aikyam). || 11 ||

𑆘𑆳𑆓𑇀𑆫𑆠𑇀𑆑𑇀𑆫𑆩𑆠𑇀𑆫𑆴𑆠𑆪𑆩𑆵𑆯𑆤𑆩𑆳𑆓𑆠𑆁 𑆠𑆠𑇀
𑆱𑇀𑆮𑆳𑆪𑆳𑆁 𑆱𑇀𑆮𑆮𑆑𑇀𑆠𑇀𑆫𑆩𑆴𑆠𑆴 𑆧𑆴𑆩𑇀𑆧𑆴𑆠𑆩𑆼𑆮 𑆨𑆷𑆠𑆿  𑇅
𑆃𑆢𑆸𑆯𑇀𑆪𑆫𑆷𑆥𑆘𑆤𑆴𑆠𑆥𑇀𑆫𑆠𑆴𑆩𑆾𑆫𑆨𑆼𑆢𑆂
𑆱𑆫𑇀𑆮𑆠𑇀𑆫𑆓𑆂 𑆑𑆡𑆴𑆠 𑆍𑆮 𑆠𑆡𑆳 𑆩𑆲𑆳𑆫𑇀𑆡𑆂 𑇆𑇑𑇒𑇆

जाग्रत्क्रमत्रितयमीशनमागतं तत्
स्वायां स्ववक्त्रमिति बिम्बितमेव भूतौ  ।
अदृश्यरूपजनितप्रतिमोरभेदः
सर्वत्रगः कथित एव तथा महार्थः ॥१२॥

Jāgratkramatritayamīśanamāgataṃ tat
svāyāṃ svavaktramiti bimbitameva bhūtau  |
Adṛśyarūpajanitapratimorabhedaḥ
sarvatragaḥ kathita eva tathā mahārthaḥ || 12 ||

(S ince) the triad of the sequence of wakefulness (, dreaming and deep sleep) (jāgrat-krama-tritayam) comes into being (āgatam) in the Lord (īśanam), (in the same way), one’s own reflected face (appears) (bimbitam…sva-vaktram…iti) in one’s own (svāyām) existence (bhūtau). Therefore (tathā), the non-difference (abhedaḥ) of the (Lord’s) Invisible Nature and the created reflection (adṛśya-rūpa-janita-pratimoḥ) is truly (eva) called (kathitaḥ) Universal Pervasion (sarvatra-gaḥ) (that is) the Mahārthaḥ, the Great Meaning (of Oneness) (mahā-arthaḥ). || 12 ||

𑆪𑆾𑆤𑆴𑆯𑆧𑇀𑆢𑆱𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆱𑆳𑆫𑇀𑆡𑆾 𑆪𑆠𑇀𑆠𑆢𑆳𑆮𑆴𑆰𑇀𑆑𑆸𑆠𑆾𑆠𑇀𑆠𑆴𑆫𑇀𑆟𑆁 𑆮𑆳 𑆠𑆢𑆳𑆮𑆴𑆰𑇀𑆑𑆸𑆠𑆫𑆷𑆥𑆼𑆰𑆶 𑆤𑆴𑆂𑆱𑆕𑇀𑆓𑆁
𑆱𑆢𑆳 𑇅 𑆪𑆢𑆥𑇀𑆪𑆳𑆮𑆴𑆰𑇀𑆑𑆸𑆠𑆁 𑆠𑆱𑇀𑆩𑆴𑆤𑇀𑆱𑇀𑆪𑆳𑆠𑇀𑆠𑆴𑆫𑆾𑆓𑆠𑆁 𑆪𑆢𑆳 𑆠𑆠𑇀𑆠𑆢𑇀𑆪𑆾𑆤𑇀𑆪𑆮𑇀𑆪𑆳𑆥𑇀𑆠𑆩𑆠𑆾 𑆪𑆾𑆤𑆴𑆂
𑆱𑆠𑆠𑆩𑆶𑆠𑇀𑆠𑆴𑆫𑇀𑆟𑆳𑆥𑆴 𑆠𑆢𑆳𑆠𑇀𑆩𑆴𑆑𑆳 𑆱𑆽𑆮 𑆖 𑆢𑆸𑆯𑇀𑆪𑆳 𑆓𑆾𑆖𑆫𑆳 𑆮𑆴𑆨𑆳𑆠𑆴 𑆤𑆴𑆘𑆳𑆮𑆴𑆰𑇀𑆑𑆸𑆠𑆥𑆢𑆫𑆷𑆥𑆼𑆟 𑇅
𑆠𑆡𑆳 𑆠𑆢𑇀𑆮𑇀𑆪𑆑𑇀𑆠𑆴𑆯𑆧𑇀𑆢𑆾 𑆪𑆾𑆤𑆴𑆯𑆧𑇀𑆢𑆯𑇀𑆖𑆽𑆮 𑆪𑆿 𑆑𑆳𑆫𑇀𑆪𑆑𑆳𑆫𑆟𑆩𑆳𑆠𑇀𑆫𑆿 𑆠𑆿 𑆩𑆳𑆤𑆱𑆴𑆑𑆾𑆑𑇀𑆠𑆵
𑆧𑆶𑆢𑇀𑆣𑆴𑆢𑇀𑆮𑆽𑆠𑆪𑆶𑆑𑇀𑆠𑆼 𑇅 𑆱𑆠𑇀𑆪𑆁 𑆠𑇀𑆮𑆼𑆑𑆁 𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆨𑆮𑆠𑇀𑆪𑆶𑆨𑆪𑆾𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆩𑇀 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆁
𑆯𑇀𑆫𑆵𑆑𑆿𑆬𑆱𑆷𑆠𑇀𑆫𑆼𑆰𑆶 𑆥𑆷𑆫𑇀𑆟𑆑𑆸𑆯𑆳𑆩𑆣𑇀𑆪𑆓𑆾 𑆨𑆽𑆫𑆮 𑆅𑆠𑆴 𑆱 𑆱𑆫𑇀𑆮𑆮𑇀𑆪𑆳𑆥𑆴𑆠𑆠𑇀𑆠𑇀𑆮𑆁
𑆪𑆢𑆶𑆨𑆪𑆫𑆷𑆥𑆁 𑆮𑆴𑆨𑆳𑆠𑆴 𑆠𑆱𑇀𑆩𑆳𑆠𑇀𑆱 𑆠𑆠𑇀𑆑𑆶𑆬𑆣𑆳𑆫𑆵𑆠𑆴 𑆩𑆲𑆳𑆫𑇀𑆡𑆂 𑇆𑇑𑇑-𑇑𑇒𑇆

योनिशब्दस्तत्त्वसार्थो यत्तदाविष्कृतोत्तिर्णं वा तदाविष्कृतरूपेषु निःसङ्गं
सदा । यदप्याविष्कृतं तस्मिन्स्यात्तिरोगतं यदा तत्तद्योन्यव्याप्तमतो योनिः
सततमुत्तिर्णापि तदात्मिका सैव च दृश्या गोचरा विभाति निजाविष्कृतपदरूपेण ।
तथा तद्व्यक्तिशब्दो योनिशब्दश्चैव यौ कार्यकारणमात्रौ तौ मानसिकोक्ती
बुद्धिद्वैतयुक्ते । सत्यं त्वेकं तत्त्वं भवत्युभयोत्तीर्णम् । यथोक्तं
श्रीकौलसूत्रेषु पूर्णकृशामध्यगो भैरव इति स सर्वव्यापितत्त्वं
यदुभयरूपं विभाति तस्मात्स तत्कुलधारीति महार्थः ॥११-१२॥

Yoniśabdastattvasārtho yattadāviṣkṛtottirṇaṃ vā tadāviṣkṛtarūpeṣu niḥsaṅgaṃ sadā | Yadapyāviṣkṛtaṃ tasminsyāttirogataṃ yadā tattadyonyavyāptamato yoniḥ satatamuttirṇāpi tadātmikā saiva ca dṛśyā gocarā vibhāti nijāviṣkṛtapadarūpeṇa | Tathā tadvyaktiśabdo yoniśabdaścaiva yau kāryakāraṇamātrau tau mānasikoktī buddhidvaitayukte | Satyaṃ tvekaṃ tattvaṃ bhavatyubhayottīrṇam | Yathoktaṃ śrīkaulasūtreṣu pūrṇakṛśāmadhyago bhairava iti sa sarvavyāpitattvaṃ yadubhayarūpaṃ vibhāti tasmātsa tatkuladhārīti mahārthaḥ || 11-12 ||

The term ‘Source’ (yoni-śabdaḥ) stands for that reality (tattva-sārthaḥ) which (yat) is transcendent to Its manifestation (tat-āviṣkṛta-uttirṇam), or in other words (vā), always (sadā) indifferent or isolated (niḥsaṅgam) from (those) aspects (which) are manifested in It (tat-āviṣkṛta-rūpeṣu). Though (that) (api) which (yat) is manifested (āviṣkṛtam) in It (tasmin) would (syāt) disappear (tirogatam) if (yadā) its Source would not pervade it (tat-tat-yoni-avyāptam); therefore (ataḥ), the Source (yoniḥ), though (api) always (satatam) transcendent (uttirṇāpā), (It is) also immanent (tat-ātmikā), and (ca) It (sā…eva) becomes (vibhāti) visible (dṛśyā) to the senses (gocarā) in the form of Its own manifested aspects (nija-āviṣkṛta-pada-rūpeṇa). Consequently (tathā), the words (like) ‘Source’ (yoni-śabdaḥ) and (ca…eva) ‘its manifestation or visible appearance’ (tat-vyakti-śabdaḥ) that are (yau) merely ‘cause and effect’ (kārya-kāraṇa-mātrau), are (tau) theoretical terms (mānasikā-uktī) suitable for the duality of intellect (buddhi-dvaita-yukte). But (tu) in real sense (satyam), there is (bhavati) only One (ekam) Reality (tattvam) beyond these two (terms like ‘transcendent’ and ‘immanent’ or ‘cause’ and ‘effect’) (ubhaya-uttīrṇam). As it has been said (yathā…uktam) in venerable Kaulasūtrāṇi (śrī-kaula-sūtreṣu):

“Bhairava or the Supreme Being (bhairavaḥ) exists between ‘Pūrṇa’ and ‘Kṛśā‘
--i.e. immanent and transcendent-- (pūrṇa-kṛśā-madhyagaḥ…iti)"

He (saḥ) is (then) that Universal Reality (sarva-vyāpi-tattvam) which (yat) appears as (vibhāti) (these) two aspects (ubhaya-rūpam), and He (saḥ) holds His Totality (tat-kula-dhārī) this way (tasmāt). This is the Great Meaning (of these verses) (iti…mahā-arthaḥ).  || 11-12 ||

𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆳𑆢𑆴𑆫𑆷𑆥𑆩𑆴𑆠𑆴 𑆮𑆴𑆯𑇀𑆮𑆩𑆪𑆱𑇀𑆠𑆶 𑆯𑆩𑇀𑆨𑆾𑆂
𑆑𑆳𑆪𑆯𑇀𑆖 𑆠𑆱𑇀𑆪 𑆠𑆶 𑆥𑆫𑆴𑆓𑇀𑆫𑆲 𑆍𑆮 𑆱𑆴𑆢𑇀𑆣𑆴𑆂  𑇅
𑆱𑆁𑆪𑆳𑆢𑇀𑆢𑆸𑆯𑆳 𑆨𑆮𑆠𑆴 𑆤𑆴𑆯𑇀𑆖𑆬𑆧𑆾𑆣𑆱𑆁𑆱𑇀𑆡𑆳
𑆪𑆳 𑆫𑆯𑇀𑆩𑆴𑆨𑆴𑆫𑇀𑆩𑆴𑆬𑆠𑆴 𑆩𑆾𑆲𑆮𑆴𑆤𑆳𑆯𑆴𑆤𑆵 𑆱𑆳 𑇆𑇑𑇓𑇆

सूक्ष्मादिरूपमिति विश्वमयस्तु शम्भोः
कायश्च तस्य तु परिग्रह एव सिद्धिः  ।
संयाद्दृशा भवति निश्चलबोधसंस्था
या रश्मिभिर्मिलति मोहविनाशिनी सा ॥१३॥

Sūkṣmādirūpamiti viśvamayastu śambhoḥ
kāyaśca tasya tu parigraha eva siddhiḥ  |
Saṃyāddṛśā bhavati niścalabodhasaṃsthā
yā raśmibhirmilati mohavināśinī sā || 13 ||

The subtle (and gross) formations (sūkṣma-ādi-rūpam) are (iti) the Body (kāyaḥ) of Śambhu, the Lord (śambhoḥ), (of Whose Body) the universe is composed (viśva-mayaḥ…tu), and (ca) only (eva) its (tasya…tu) perception (parigrahaḥ) from the viewpoint (dṛśā) of the Skeleton --i.e. the Subject, the holder of objectivity-- (saṃyāt) becomes (bhavati) that (sā) Success (siddhiḥ) which (yā) appears as Motionless Consciousness (niścala-bodha-saṃsthā), (and) being united (milati) with the senses (raśmibhiḥ), (It shines) as the destroyer of delusion (moha-vināśinī). || 13 ||

𑆠𑆠𑇀𑆠𑇀𑆮𑆢𑇀𑆮𑆪𑆫𑆷𑆥𑆼’ 𑆲𑆩𑆱𑇀𑆩𑆵𑆠𑆴𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆿 𑇅 𑆖𑆴𑆢𑇀𑆪𑆳𑆮𑆠𑇀𑆱𑆠𑇀𑆠𑇀𑆮𑆩𑆳𑆠𑇀𑆫𑆳𑆤𑆤𑇀𑆢𑆱𑇀𑆠𑆢𑇀𑆮𑆴𑆩𑆫𑇀𑆯𑆾’𑆠
𑆆𑆢𑆸𑆯𑆁 𑆔𑆤𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆓𑇀𑆫𑆳𑆲𑆑𑆪𑆶𑆓𑆾𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆁 𑆖 𑆖𑆴𑆢𑇀𑆪𑆠𑆾’𑆖𑆬𑆳 𑆤𑆴𑆯𑇀𑆖𑆬𑆠𑇀𑆮𑆧𑆾𑆣 𑆅𑆠𑆴
𑆠𑆢𑇀𑆮𑆴𑆩𑆫𑇀𑆯𑆂 𑇅 𑆱𑆠𑇀𑆠𑇀𑆮𑆁 𑆪𑆠𑆾 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆳𑆫𑆁 𑆖 𑆱𑆢𑆼𑆑𑆁 𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆠𑆠𑆯𑇀𑆖𑆴𑆢𑇀𑆮𑆴𑆑𑆳𑆱𑆂
𑆱𑆩𑇀𑆨𑆳𑆮𑇀𑆪𑆾’ 𑆯𑆑𑇀𑆪𑆂 𑇅𑆑𑆴𑆩𑆫𑇀𑆡𑆁 𑆪𑆠𑆯𑇀𑆖𑆴𑆠𑇀𑆥𑆶𑆫𑆳 𑆮𑆴𑆑𑆳𑆱𑆴𑆠𑆳𑆤𑇀𑆪𑆡𑆳 𑆤 𑆮𑆴𑆯𑇀𑆮𑆁 𑆨𑆮𑆠𑆴 𑆮𑆳
𑆖𑆴𑆢𑇀𑆮𑆴𑆑𑆳𑆱𑆴𑆠𑆳 𑆮𑆳𑆮𑆴𑆑𑆳𑆱𑆴𑆠𑆳 𑆮𑆳 𑆱𑆳𑆮𑆴𑆑𑆳𑆫𑆩𑆳𑆠𑇀𑆫𑆳𑆱𑆠𑇀𑆪𑆠𑆳 𑆪𑆳 𑆱𑆢𑆳 𑆱𑆩𑆳𑆠𑆴𑆩𑆼𑆪𑆳 𑇅
𑆠𑆢𑇀𑆮𑆴𑆩𑆫𑇀𑆯𑆮𑆴𑆑𑆳𑆱𑆾 𑆪𑆢𑇀𑆪𑆥𑆴 𑆖𑆴𑆠𑇀𑆑𑇀𑆫𑆵𑆝𑆳 𑆮𑆴𑆑𑆳𑆫𑆠𑇀𑆮𑆮𑆴𑆩𑆫𑇀𑆯𑆫𑆷𑆥𑆼𑆟 𑆮𑆴𑆨𑆳𑆠𑇀𑆪𑆠𑆂 𑆱
𑆮𑆴𑆩𑆫𑇀𑆯𑆱𑆕𑇀𑆑𑆾𑆖𑆾’𑆥𑆵𑆠𑆴 𑆑𑆡𑇀𑆪𑆠𑆼 𑇅𑆱𑆸𑆰𑇀𑆛𑆴𑆢𑆸𑆰𑇀𑆛𑆼𑆂 𑆪𑆠𑆾 𑆮𑆴𑆯𑇀𑆮𑆳𑆨𑆳𑆱𑆼 𑆨𑆼𑆢𑆥𑇀𑆫𑆡𑆳𑆫𑆷𑆥𑆼𑆟
𑆮𑆴𑆩𑆫𑇀𑆯𑆱𑆕𑇀𑆑𑆾𑆖𑆾 𑆮𑆳 𑆱𑆁𑆲𑆳𑆫𑆢𑆸𑆰𑇀𑆛𑆼𑆫𑇀𑆮𑆴𑆯𑇀𑆮𑆱𑆁𑆲𑆳𑆫𑆾 𑆮𑆴𑆩𑆫𑇀𑆯𑆮𑆴𑆑𑆳𑆱𑆤𑆩𑆴𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼
𑆠𑆤𑇀𑆤𑆳𑆯𑆴𑆠𑆨𑆼𑆢𑆥𑇀𑆫𑆡𑆳𑆑𑆳𑆬𑆼 𑇅 𑆮𑆴𑆩𑆫𑇀𑆯𑆮𑆴𑆑𑆳𑆱𑆱𑆕𑇀𑆑𑆾𑆖𑆯𑆢𑇀𑆧𑆳𑆫𑇀𑆡𑆿 𑆠𑆫𑇀𑆑𑆳𑆤𑇀𑆮𑆪𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆿
𑆖𑆽𑆠𑆠𑇀𑆑𑇀𑆫𑆵𑆝𑆯𑆧𑇀𑆢𑆳𑆫𑇀𑆡 𑆅𑆲 𑇅 𑆖𑆴𑆢𑇀𑆪𑆳𑆮𑆠𑇀𑆠𑆴𑆰𑇀𑆜𑆠𑆴 𑆱𑆩𑆳𑆤𑇀𑆪𑆠𑆱𑇀𑆠𑆠𑇀𑆑𑇀𑆫𑆵𑆝𑆳𑆱𑆁𑆯𑆪𑆂
𑆱𑇀𑆪𑆳𑆢𑆮𑆴𑆢𑇀𑆪𑆩𑆳𑆤𑆂 𑇅 𑆃𑆠𑆯𑇀𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆳𑆢𑇀𑆮𑆴𑆰𑆪𑆳𑆯𑇀𑆫𑆴𑆠𑆳𑆨𑆷𑆩𑆴𑆂 𑆥𑇀𑆫𑆱𑆷𑆪𑆠𑆼 𑇅
𑆮𑆴𑆰𑆪𑆳𑆯𑇀𑆫𑆴𑆠𑆳𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆠 𑆅𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆮𑆴𑆰𑆪𑆫𑆷𑆥𑆼𑆟𑆳𑆤𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆩𑆴𑆠𑆴 𑆑𑆡𑇀𑆪𑆠𑆼
𑆩𑆲𑆳𑆤𑆪𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆼𑆰𑆶 𑇅 𑆄𑆤𑆤𑇀𑆢𑆯𑆑𑇀𑆠𑆴𑆫𑆼𑆠𑆢𑇀𑆮𑆴𑆑𑆳𑆱𑆤 𑆄𑆤𑆤𑇀𑆢𑆖𑆴𑆠𑆾𑆫𑇀𑆢𑆷𑆫𑆠𑆳𑆁
𑆥𑇀𑆫𑆑𑆛𑆵𑆑𑆫𑆾𑆠𑇀𑆪𑆠𑆱𑇀𑆠𑆪𑆳 𑆥𑇀𑆫𑆑𑆳𑆯𑆖𑆑𑇀𑆫𑆳𑆒𑇀𑆪𑆳𑆤𑇀𑆪𑆳𑆨𑆷𑆩𑆴𑆫𑇀𑆮𑆴𑆑𑆱𑆠𑆴 𑇅
𑆍𑆠𑆠𑇀𑆥𑇀𑆫𑆑𑆳𑆯𑆖𑆑𑇀𑆫𑆩𑆴𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆠𑇀𑆩𑆑𑆁 𑆥𑇀𑆫𑆩𑆳𑆟𑆯𑆫𑆵𑆫𑆁 𑆪𑆳𑆮𑆢𑆳𑆤𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆁 𑆠𑆠𑇀𑆮𑆴𑆰𑆪𑆳𑆠𑇀𑆩𑆑𑆁
𑆥𑇀𑆫𑆩𑆼𑆪𑆯𑆫𑆵𑆫𑆩𑆶𑆠𑇀𑆡𑆼 𑆠𑆼 𑆪𑆡𑆳𑆑𑇀𑆫𑆩𑆩𑇀 𑇅 𑆥𑇀𑆫𑆑𑆳𑆯𑆖𑆑𑇀𑆫𑆁 𑆢𑆼𑆯𑆑𑆳𑆬𑆣𑆳𑆩
𑆪𑆠𑇀𑆥𑆸𑆡𑆓𑇀𑆮𑆑𑇀𑆰𑇀𑆪𑆩𑆳𑆟𑆩𑇀 𑆠𑆪𑆾𑆫𑇀𑆩𑆲𑆳𑆫𑇀𑆡𑆠𑆂 𑇅 𑆑𑆴𑆚𑇀𑆖𑆴𑆢𑆶𑆥𑆳𑆓𑆠𑆁 𑆢𑆸𑆯𑇀𑆪𑆫𑆷𑆥𑆢𑆼𑆲𑆾’𑆢𑇀𑆫𑇀𑆯𑇀𑆪𑆳𑆩𑆳𑆠𑆶𑆂
𑆑𑆳𑆫𑇀𑆪𑆠 𑆅𑆲𑆼𑆢𑆸𑆯𑆳𑆢𑆸𑆯𑇀𑆪𑆫𑆷𑆥𑆁 𑆪𑆤𑇀𑆩𑆳𑆠𑆼𑆠𑆴 𑆱𑆁𑆪𑆾 𑆪𑆠𑆂 𑆱 𑆮𑆴𑆯𑇀𑆮𑆁 𑆠𑆢𑇀𑆮𑆼𑆢𑆤𑆼𑆤
𑆱𑆁𑆪𑆖𑇀𑆗𑆠𑆴 𑆠𑆡𑆽𑆮 𑆱𑆁𑆪𑆱𑇀𑆠𑆢𑆢𑆸𑆯𑇀𑆪𑆩𑆷𑆬𑆮𑆢𑇀𑆢𑆼𑆲𑆩𑇀 𑆱𑆁𑆪𑆖𑇀𑆗𑆠𑆴 𑇅 𑆱𑆁𑆪𑆯𑇀𑆖
𑆢𑆼𑆲𑆾𑆪𑆱𑇀𑆠𑆼𑆤 𑆓𑆸𑆲𑆵𑆠𑆂 𑆯𑆴𑆮 𑆅𑆠𑆴 𑆯𑆑𑇀𑆠𑆴𑆩𑆳𑆁𑆯𑇀𑆖 𑆯𑆑𑇀𑆠𑆴𑆫𑇀𑆪𑆡𑆳𑆑𑇀𑆫𑆩𑆩𑇀 𑇅
𑆱𑆁𑆪𑆢𑆸𑆰𑇀𑆛𑆴𑆫𑆵𑆢𑆸𑆯𑆳𑆱𑆩𑇀𑆧𑆤𑇀𑆣𑆴𑆠𑆽𑆮𑆳𑆠𑆂 𑆱𑆁𑆪𑆓𑆷𑆞𑆳𑆮𑆱𑇀𑆡𑆳 𑆠𑆪𑆾𑆂 𑆱𑆩𑇀𑆧𑆤𑇀𑆣𑆴𑆠𑆳𑆓𑆷𑆞𑆳𑆮𑆱𑇀𑆡𑆳
𑆮𑆳 𑆠𑆠𑇀𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆮𑆴𑆑𑆳𑆱𑆤𑆑𑇀𑆫𑆩𑆾 𑆓𑆷𑆞𑆱𑇀𑆠𑆪𑆳 𑆪𑆢𑆳 𑆮𑆴𑆯𑇀𑆮𑆣𑆳𑆫𑇀𑆪𑆼𑆮 𑆓𑆷𑆞𑆱𑇀𑆠𑆪𑆳 𑆪𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳
𑆠𑆱𑇀𑆩𑆳𑆠𑇀𑆑𑆯𑇀𑆖𑆴𑆢𑆲𑆁 𑆤 𑆮𑆴𑆯𑇀𑆮𑆣𑆳𑆫𑆵𑆠𑆴 𑆩𑆤𑇀𑆪𑆠𑆼 𑆮𑆴𑆥𑆫𑆵𑆠𑆱𑇀𑆠𑆢𑆤𑆤𑇀𑆠𑆫𑆳𑆤𑆶𑆨𑆮𑆳𑆠𑇀 𑇅
𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆪𑆠𑆾 𑆮𑆴𑆯𑇀𑆮𑆁
𑆪𑆢𑆶𑆥𑆳𑆓𑆠𑆩𑆤𑇀𑆠𑆫𑇀𑆧𑆲𑆴𑆱𑇀𑆑𑆫𑆟𑆩𑆪𑆥𑇀𑆫𑆑𑆳𑆯𑆮𑆴𑆰𑆪𑆩𑆪𑆳𑆤𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆫𑆷𑆥𑆼𑆟
𑆮𑆴𑆩𑆫𑇀𑆯𑆮𑆴𑆑𑆳𑆱𑆤𑆁 𑆱𑆁𑆪𑆢𑆸𑆰𑇀𑆛𑆴𑆱𑇀𑆠𑆠𑆾 𑆮𑆴𑆯𑇀𑆮𑆲𑆼𑆠𑆶𑆱𑇀𑆡𑆴𑆠𑆳 𑆪 𑆄𑆤𑆤𑇀𑆢𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑇅 𑆪𑆡𑆳
𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆱𑇀𑆮𑆫𑆷𑆥𑆩𑆴𑆠𑆴 𑆖𑆴𑆖𑇀𑆖 𑆱𑆽𑆮 𑆤𑆴𑆯𑇀𑆖𑆬𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆪𑆢𑆫𑆷𑆥𑆁 𑆤𑆴𑆫𑆮𑆑𑆳𑆱𑆱𑆢𑆼𑆮
𑆫𑆷𑆥𑆑𑆳𑆬𑆢𑆼𑆯𑆳𑆮𑆨𑆳𑆱𑆼’𑆥𑆴 𑆠𑆡𑆳 𑆱𑆁𑆪𑆢𑆸𑆰𑇀𑆛𑆴𑆫𑇀𑆤𑆴𑆯𑇀𑆖𑆬𑆧𑆾𑆣𑆂 𑆱𑇀𑆮𑆪𑆁 𑆮𑆴𑆨𑆳𑆠𑆴 𑇅 𑆪𑆠𑆾’𑆥𑆴
𑆖𑆴𑆠𑇀𑆱𑆢𑆳 𑆮𑆴𑆑𑆳𑆱𑆳𑆮𑆴𑆑𑆳𑆱𑆢𑇀𑆮𑆪𑆮𑆫𑇀𑆘𑆴𑆠𑆳 𑆠𑆢𑇀𑆮𑆴𑆑𑆳𑆱𑆤𑆯𑆧𑇀𑆢𑆳𑆫𑇀𑆡𑆾
𑆤𑆴𑆯𑇀𑆖𑆬𑆠𑇀𑆮𑆖𑆬𑆠𑇀𑆮𑆮𑆴𑆨𑆼𑆢𑆤𑆱𑆁𑆲𑆳𑆫𑆾 𑆮𑆳 𑆱𑆁𑆑𑆾𑆖𑆮𑆴𑆑𑆳𑆱𑆢𑇀𑆮𑆪𑆮𑆴𑆩𑆫𑇀𑆯𑆱𑆁𑆲𑆳𑆫𑆂 𑇅
𑆍𑆠𑆢𑇀𑆮𑆴𑆯𑇀𑆮𑆱𑆁𑆣𑆳𑆤𑆁 𑆪𑆱𑇀𑆩𑆴𑆤𑇀𑆧𑆲𑆴𑆫𑇀𑆓𑇀𑆫𑆲𑆟𑆁 𑆖𑆳𑆤𑇀𑆠𑆫𑇀𑆓𑇀𑆫𑆲𑆟𑆁
𑆱𑆁𑆑𑆬𑇀𑆥𑆳𑆮𑆼𑆮𑆳𑆫𑇀𑆡𑆨𑆼𑆢𑆮𑆫𑇀𑆘𑆴𑆠𑆿 𑇅 𑆍𑆠𑆢𑆼𑆑𑆫𑆷𑆥𑆥𑆢𑆠𑆴𑆫𑆱𑇀𑆑𑆳𑆫𑆂 𑆑𑆬𑇀𑆥𑆤𑆽𑆮 𑆠𑆡𑆽𑆮
𑆘𑆬𑆣𑆿 𑆘𑆬𑆠𑆴𑆫𑆱𑇀𑆑𑆳𑆫𑆮𑆠𑇀 𑇅 𑆃𑆠𑆂 𑆍𑆰 𑆖𑆴𑆠𑇀𑆱𑇀𑆮𑆨𑆳𑆮𑆾 𑆤𑆽𑆮𑆳𑆮𑆫𑆶𑆢𑇀𑆣𑆯𑇀𑆖 𑆤𑆳𑆥𑆴 𑆱
𑆮𑆴𑆑𑆬𑇀𑆥𑆽𑆫𑇀𑆮𑆴𑆑𑆳𑆫𑆴𑆠𑆂 𑆑𑆸𑆠𑆂 𑇅 𑆑𑆼𑆮𑆬𑆁 𑆮𑆴𑆑𑆬𑇀𑆥𑆳 𑆃𑆥𑆴 𑆠𑆁 𑆤𑆳𑆤𑆳𑆫𑆷𑆥𑆼𑆟 𑆑𑆡𑆪𑆤𑇀𑆠𑆴
𑆠𑆡𑆽𑆮𑆳𑆫𑇀𑆟𑆳 𑆅𑆮 𑆪𑆢𑆳 𑆠𑆼 𑆦𑆼𑆤𑆨𑆳𑆮𑆼𑆤 𑆮𑆼𑆬𑆳𑆩𑆳𑆥𑇀𑆤𑆶𑆮𑆤𑇀𑆠𑆴 𑆠𑆢𑆳 𑆠𑆠𑇀𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆮𑆸𑆠𑇀𑆠𑇀𑆪𑆳𑆁
𑆱𑆁𑆪𑆓𑇀𑆮𑆴𑆬𑆵𑆤𑆳 𑆘𑆬𑆣𑆴𑆨𑆴𑆤𑇀𑆤𑆠𑇀𑆮𑆮𑆫𑇀𑆘𑆴𑆠𑆳𑆂 𑆱𑆢𑆳 𑇆𑇑𑇓𑇆

तत्त्वद्वयरूपे’ हमस्मीतिचिदानन्दौ । चिद्यावत्सत्त्वमात्रानन्दस्तद्विमर्शो’त
ईदृशं घनतत्त्वं ग्राह्यग्राहकयुगोत्तीर्णं च चिद्यतो’चला निश्चलत्वबोध इति
तद्विमर्शः । सत्त्वं यतो निर्विकारं च सदेकं तत्त्वं ततश्चिद्विकासः
सम्भाव्यो’ शक्यः ।किमर्थं यतश्चित्पुरा विकासितान्यथा न विश्वं भवति वा
चिद्विकासिता वाविकासिता वा साविकारमात्रासत्यता या सदा समातिमेया ।
तद्विमर्शविकासो यद्यपि चित्क्रीडा विकारत्वविमर्शरूपेण विभात्यतः स
विमर्शसङ्कोचो’पीति कथ्यते ।सृष्टिदृष्टेः यतो विश्वाभासे भेदप्रथारूपेण
विमर्शसङ्कोचो वा संहारदृष्टेर्विश्वसंहारो विमर्शविकासनमित्युच्यते
तन्नाशितभेदप्रथाकाले । विमर्शविकाससङ्कोचशद्बार्थौ तर्कान्वयसंस्थितौ
चैतत्क्रीडशब्दार्थ इह । चिद्यावत्तिष्ठति समान्यतस्तत्क्रीडासंशयः
स्यादविद्यमानः । अतश्चिदानन्दाद्विषयाश्रिताभूमिः प्रसूयते ।
विषयाश्रिताभूमिस्तत इन्द्रियविषयरूपेणानन्दचक्रमिति कथ्यते
महानयशास्त्रेषु । आनन्दशक्तिरेतद्विकासन आनन्दचितोर्दूरतां
प्रकटीकरोत्यतस्तया प्रकाशचक्राख्यान्याभूमिर्विकसति ।
एतत्प्रकाशचक्रमिन्द्रियात्मकं प्रमाणशरीरं यावदानन्दचक्रं तत्विषयात्मकं
प्रमेयशरीरमुत्थे ते यथाक्रमम् । प्रकाशचक्रं देशकालधाम
यत्पृथग्वक्ष्यमाणम् तयोर्महार्थतः । किञ्चिदुपागतं दृश्यरूपदेहो’द्र्श्यामातुः
कार्यत इहेदृशादृश्यरूपं यन्मातेति संयो यतः स विश्वं तद्वेदनेन
संयच्छति तथैव संयस्तददृश्यमूलवद्देहम् संयच्छति । संयश्च
देहोयस्तेन गृहीतः शिव इति शक्तिमांश्च शक्तिर्यथाक्रमम् ।
संयदृष्टिरीदृशासम्बन्धितैवातः संयगूढावस्था तयोः सम्बन्धितागूढावस्था
वा तत्प्रोक्तविकासनक्रमो गूढस्तया यदा विश्वधार्येव गूढस्तया यः स्वात्मा
तस्मात्कश्चिदहं न विश्वधारीति मन्यते विपरीतस्तदनन्तरानुभवात् ।
यथोक्तं यतो विश्वं
यदुपागतमन्तर्बहिस्करणमयप्रकाशविषयमयानन्दचक्ररूपेण
विमर्शविकासनं संयदृष्टिस्ततो विश्वहेतुस्थिता य आनन्दस्वरूपं । यथा
चिदानन्दस्वरूपमिति चिच्च सैव निश्चलतत्त्वं यदरूपं निरवकाससदेव
रूपकालदेशावभासे’पि तथा संयदृष्टिर्निश्चलबोधः स्वयं विभाति । यतो’पि
चित्सदा विकासाविकासद्वयवर्जिता तद्विकासनशब्दार्थो
निश्चलत्वचलत्वविभेदनसंहारो वा संकोचविकासद्वयविमर्शसंहारः ।
एतद्विश्वसंधानं यस्मिन्बहिर्ग्रहणं चान्तर्ग्रहणं
संकल्पावेवार्थभेदवर्जितौ । एतदेकरूपपदतिरस्कारः कल्पनैव तथैव
जलधौ जलतिरस्कारवत् । अतः एष चित्स्वभावो नैवावरुद्धश्च नापि स
विकल्पैर्विकारितः कृतः । केवलं विकल्पा अपि तं नानारूपेण कथयन्ति
तथैवार्णा इव यदा ते फेनभावेन वेलामाप्नुवन्ति तदा तत्प्रत्यावृत्त्यां
संयग्विलीना जलधिभिन्नत्ववर्जिताः सदा ॥१३॥

Tattvadvayarūpe’ hamasmīticidānandau | Cidyāvatsattvamātrānandastadvimarśo’ta īdṛśaṃ ghanatattvaṃ grāhyagrāhakayugottīrṇaṃ ca cidyato’calā niścalatvabodha iti tadvimarśaḥ | Sattvaṃ yato nirvikāraṃ ca sadekaṃ tattvaṃ tataścidvikāsaḥ sambhāvyo’ śakyaḥ |Kimarthaṃ yataścitpurā vikāsitānyathā na viśvaṃ bhavati vā cidvikāsitā vāvikāsitā vā sāvikāramātrāsatyatā yā sadā samātimeyā | Tadvimarśavikāso yadyapi citkrīḍā vikāratvavimarśarūpeṇa vibhātyataḥ sa vimarśasaṅkoco’pīti kathyate |Sṛṣṭidṛṣṭeḥ yato viśvābhāse bhedaprathārūpeṇa vimarśasaṅkoco vā saṃhāradṛṣṭerviśvasaṃhāro vimarśavikāsanamityucyate tannāśitabhedaprathākāle | Vimarśavikāsasaṅkocaśadbārthau tarkānvayasaṃsthitau caitatkrīḍaśabdārtha iha | Cidyāvattiṣṭhati samānyatastatkrīḍāsaṃśayaḥ syādavidyamānaḥ | Ataścidānandādviṣayāśritābhūmiḥ prasūyate | Viṣayāśritābhūmistata indriyaviṣayarūpeṇānandacakramiti kathyate mahānayaśāstreṣu | Ānandaśaktiretadvikāsana ānandacitordūratāṃ prakaṭīkarotyatastayā prakāśacakrākhyānyābhūmirvikasati | Etatprakāśacakramindriyātmakaṃ pramāṇaśarīraṃ yāvadānandacakraṃ tatviṣayātmakaṃ prameyaśarīramutthe te yathākramam | Prakāśacakraṃ deśakāladhāma yatpṛthagvakṣyamāṇam tayormahārthataḥ | Kiñcidupāgataṃ dṛśyarūpadeho’drśyāmātuḥ kāryata ihedṛśādṛśyarūpaṃ yanmāteti saṃyo yataḥ sa viśvaṃ tadvedanena saṃyacchati tathaiva saṃyastadadṛśyamūlavaddeham saṃyacchati | Saṃyaśca dehoyastena gṛhītaḥ śiva iti śaktimāṃśca śaktiryathākramam | Saṃyadṛṣṭirīdṛśāsambandhitaivātaḥ saṃyagūḍhāvasthā tayoḥ sambandhitāgūḍhāvasthā vā tatproktavikāsanakramo gūḍhastayā yadā viśvadhāryeva gūḍhastayā yaḥ svātmā tasmātkaścidahaṃ na viśvadhārīti manyate viparītastadanantarānubhavāt | Yathoktaṃ yato viśvaṃ yadupāgatamantarbahiskaraṇamayaprakāśaviṣayamayānandacakrarūpeṇa vimarśavikāsanaṃ saṃyadṛṣṭistato viśvahetusthitā ya ānandasvarūpaṃ | Yathā cidānandasvarūpamiti cicca saiva niścalatattvaṃ yadarūpaṃ niravakāsasadeva rūpakāladeśāvabhāse’pi tathā saṃyadṛṣṭirniścalabodhaḥ svayaṃ vibhāti | Yato’pi citsadā vikāsāvikāsadvayavarjitā tadvikāsanaśabdārtho niścalatvacalatvavibhedanasaṃhāro vā saṃkocavikāsadvayavimarśasaṃhāraḥ | Etadviśvasaṃdhānaṃ yasminbahirgrahaṇaṃ cāntargrahaṇaṃ saṃkalpāvevārthabhedavarjitau | Etadekarūpapadatiraskāraḥ kalpanaiva tathaiva jaladhau jalatiraskāravat | Ataḥ eṣa citsvabhāvo naivāvaruddhaśca nāpi sa vikalpairvikāritaḥ kṛtaḥ | Kevalaṃ vikalpā api taṃ nānārūpeṇa kathayanti tathaivārṇā iva yadā te phenabhāvena velāmāpnuvanti tadā tatpratyāvṛttyāṃ saṃyagvilīnā jaladhibhinnatvavarjitāḥ sadā || 13 ||

Reality has two main aspects (tattva-dvaya-rūpe): Cit or Consciousness and Ānanda or Bliss (cit-ānandau) (which) refer to ‘I’ and ‘Am’ (respectively) (aham…asmi…iti). While (yāvat) Cit (cit) is merely ‘Being’ (sattva-mātrā), Ānanda (ānandaḥ) is Its Awareness (tat-vimarśaḥ), hence (ataḥ), such (īdṛśam) a Compact Reality (ghana-tattvam) is beyond the pair of subject and object (grāhya-grāhaka-yuga-uttīrṇam), and (ca) as (yataḥ) Cit (cit) is Immovable (acalā), Its Awareness --i.e. the Knowledge of Cit-- (tat-vimarśaḥ) is (iti) ‘Awareness or Knowledge of the Immovable’ (niścalatva-bodhaḥ). Since (yataḥ)Being (sattvam) is unchangeable (nirvikāram), and (ca) (because) the only one (ekam) Reality (tattvam) is Existence (sat), therefore (tataḥ), the ‘Expansion of Cit’ (cit-vikāsaḥ) is considered to be (sambhāvyaḥ) impossible (aśakyaḥ). Why (kimartham)? Because (yataḥ) Cit or Consciousness (cit) is already (purā) expanded (vikāsitā), otherwise (anyathā) the universe (viśvam) could not (na) take place (bhavati), or (from another viewpoint) (vā), whether (vā) Cit (cit) is expanded (vikāsitā) or (vā) not (avikāsitā), It (sā) is merely unchanging (avikāra-mātrā) Reality (satyatā) which (yā) is always (sadā) the same (samā) beyond (any) measurable (condition) (atimeyā).

Although (yadyapi), the expansion of Its Awareness (tat-vimarśa-vikāsaḥ) could take place (vibhāti) as the ‘Play of Consciousness’ (cit-krīḍā) in the form of awareness of the movable or changeable (vikāratva-vimarśa-rūpeṇa), hence (ataḥ), it --i.e. the expansion of Awareness-- (saḥ) is also (api) said to be (kathyate…iti) the contraction of Awareness (vimarśa-saṅkocaḥ). Because (yataḥ) from the viewpoint of Manifestation (sṛṣṭi-dṛṣṭeḥ), contraction of Awareness (vimarśa-saṅkocaḥ) takes place in the form of the perception of difference (bheda-prathā-rūpeṇa) during the appearance of the universe (viśva-ābhāse), but (vā) from the viewpoint of Dissolution (saṃhāra-dṛṣṭeḥ), the destruction of the universe (viśva-saṃhāraḥ) is said to be (iti…ucyate) the Expansion of Awareness (vimarśa-vikāsanam), when perception of difference is consumed by It (tat-nāśita-bheda-prathā-kāle).

The meanings of the terms ‘expansion’ and ‘contraction’ of Awareness (vimarśa-vikāsa-saṅkoca-śadba-arthau) are dependent on philosophical contexts (tarka-anvaya-saṃsthitau), and (ca) this (etat) is what the word ‘Play’ means here (krīḍa-śabda-arthaḥ…iha). Meanwhile (yāvat), Cit or Consciousness (cit) remains (tiṣṭhati) the same (samā), otherwise (anyataḥ) the question or doubt about Its Play (tat-krīḍā-saṃśayaḥ) would (syāt) not rise (avidyamānaḥ).

So (ataḥ), from the Bliss of Consciousness (cit-ānandāt), the plane of objective reality (viṣaya-āśritā-bhūmiḥ) rises (prasūyate). Therefore (tataḥ), the plane of objective reality (viṣaya-āśritā-bhūmiḥ) in the form of the objects of the senses (indriya-viṣaya-rūpeṇa) is (iti) called (kathyate) the Ānandacakram or the Wheel of Bliss (ānandacakram) in the Mahānaya Scriptures (mahānaya-śāstreṣu). During such an Expansion (etat-vikāsane), Ānandaśaktiḥ (ānanda-śaktiḥ) displays (prakaṭī-karoti) a distance (dūratām) between Herself --i.e. between Ānanda-- and Cit (ānanda-citoḥ), and in this way (ataḥ), She (tayā) forms (vikasati) another plane called the Prakāśacakram or the Wheel of Light (prakāśa-cakra-ākhyā-anyā-bhūmiḥ).

Such (etat) Prakāśacakram (prakāśa-cakram) consists of the senses (indriya-ātmakam) (and) embodies cognition (pramāṇa-śarīram), while (yāvat) the Ānandacakram (ānanda-cakram) consists of their objects (tat-viṣaya-ātmakam) (and) embodies the ‘measurable’ or ‘objects’ (prameya-śarīram), (and) they (te) rise (utthe) in this order (yathā-kramam). The Prakāśacakram (prakāśa-cakram) is the abode of space and time (deśa-kāla-dhāma), which (yat) will be explained (vakṣyamāṇam) separately --i.e. under another section-- (pṛthak), due to the significance (mahā-arthataḥ) of their (understanding) (tayoḥ).

Anything (kiñcit) (which) is perceptible --i.e. an object-- (upāgatam) (forms) the visible Body (dṛśya-rūpa-dehaḥ) of the invisible Perceiver --i.e. the subject-- (adṛśyā-mātuḥ), consequently (kāryataḥ), such an invisible aspect (īdṛśa-adṛśya-rūpam) that (yat) is the perceiving subject (mātā) is called (iti) here (iha) as the ‘skeleton’ (saṃyaḥ), because (yataḥ) it (saḥ) holds (saṃyacchati) the universe (viśvam) by perceiving it (tat-vedanena), just like (tathā…eva) a skeleton (saṃyaḥ) holds (saṃyacchati) the body (deham) as its invisible basis (tat-adṛśya-mūla-vat).

The skeleton (saṃyaḥ) and (ca) the body (dehaḥ) which (yaḥ) it (tena) holds (gṛhītaḥ) are the ‘Holder of Śakti (śakti-mān) called Śiva (śiva…iti) and (ca) Śakti (śaktiḥ), respectively (yathā-kramam). The ‘Viewpoint of the Skeleton’ (mentioned in verse 13) (saṃya-dṛṣṭiḥ) is exactly such a relationship (īdṛśā-sambandhitā…eva); therefore (ataḥ), the hidden state of the Skeleton (saṃya-gūḍha-avasthā) is the hidden state of their relationship (sambandhitā-gūḍha-avasthā…tayoḥ). In other words (vā), if (yadā) She (tayā) hides (gūḍhaḥ) Her process of the aforesaid Expansion (tat-prokta-vikāsana-kramaḥ), She (tayā) hides (gūḍhaḥ) merely (eva) the Holder of the universe (viśva-dhārī) Who (yaḥ) is one’s own Self (sva-ātmā), therefore (tasmāt), one (kaścid) thinks (iti…manyate) that “I am (aham) not (na) the holder --i.e. source-- of the world” (viśva-dhārī), despite (viparītaḥ) what he/she (actually) experiences without any break (tat-anantara-anubhavāt).

Because (yataḥ), as it has been mentioned (yathā-uktam), the universe (viśvaṃ) -that (yat) is (anything) perceptible or ‘happened’ (upāgatam)- is the expansion of Awareness (vimarśa-vikāsanam) in the form of the Wheels of Prakāśa and Ānanda that are the inner and outer senses and their objects (antar-bahis-karaṇa-maya-prakāśa-viṣaya-maya-ānanda-cakra-rūpeṇa), the ‘Viewpoint of the Skeleton’ (saṃya-dṛṣṭiḥ) rests in the Source of the universe (viśva-hetu-sthitā) that is --i.e. that Source-- (yaḥ) is the Essential Nature of Ānanda --i.e. It is Cit or Consciousness-- (ānanda-svarūpam).

As (yathā) the Essential Nature of the Bliss of Consciousness --i.e. of Ānanda-- (cit-ānanda-svarūpam) is (iti) Consciousness or Cit (cit), and (ca) because It --i.e. Cit-- (sā) is nothing but (eva) Immovable Reality (niścala-tattvam) which (yat) is merely formless Existence devoid of Time and Space (arūpam…niravakāsa-sat…eva) even (api) during the appearance of form, time, or space (rūpa-kāla-deśa-avabhāse), hence (tathā), the ‘Viewpoint of the Skeleton’ (saṃya-dṛṣṭiḥ) appears (vibhāti) as Motionless Consciousness --i.e. unchanging existence-- (niścala-bodhaḥ) Itself (svayam). And because (yataḥ…api) Consciousness (cit) is always (sadā) devoid of the duality of expansion and its absence (vikāsa-avikāsa-dvaya-varjitā), the term ‘Its Expansion’ means (tat-vikāsana-śabda-arthaḥ) the cessation of the duality between the immovable and the movable (niścalatva-calatva-vibhedana-saṃhāraḥ). Or (in other words) (vā), the cessation between contracted and expanded Awareness (saṃkoca-vikāsa-dvaya-vimarśa-saṃhāraḥ). This (etat) is union with the whole world (viśva-saṃdhānam) in which (yasmin) objectivity (bahir-grahaṇam) and (ca) subjectivity (antar-grahaṇam) are mere (eva) words (saṃkalpau), without any difference in meaning (artha-bheda-varjitau).

The disappearance of this condition of Sole Reality (etat-eka-rūpa-pada-tiraskāraḥ) is mere imagination (kalpanā…eva) like (tathā…eva) the disappearance of water (jala-tiraskāra-vat) in the ocean (jaladhau). Therefore (ataḥ), this (eṣaḥ) Innate Nature of Consciousness (cit-svabhāvaḥ) never (naiva) ceases to exist (avaruddhaḥ), and (ca) not even (na…api) thoughts (vikalpaiḥ) change (vikāritaḥ…kṛtaḥ) It (saḥ). Thoughts (vikalpāḥ…api) are just (kevalam) narrating (kathayanti) It (tam) in different forms (nānā-rūpeṇa) like (tathā…eva) waves (ārṇāḥ…iva) when (yadā) they (te) reach (āpnuvanti) the shore (velām) as foam (phena-bhāvena), then (tadā) in their returning (tat-prati-āvṛttyām), (they) perfectly dissolve away (saṃyak-vilīnāḥ) without having ever been different from the ocean (jaladhi-bhinnatva-varjitāḥ…sadā).  || 13 ||

The Actor and His role

𑆪𑆠𑇀𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆑𑆳𑆪𑆓𑆠𑆑𑆫𑇀𑆩 𑆠𑆶 𑆨𑆷𑆩𑆴𑆑𑆳 𑆪𑆳
𑆤𑆳𑆩𑆓𑇀𑆫𑆲𑆳 𑆬𑆬𑆩𑆶𑆥𑆳𑆣𑆴𑆱𑆩𑆤𑇀𑆮𑆴𑆠𑆳 𑆱𑆳  𑇅
𑆠𑆠𑇀𑆱𑇀𑆡𑆷𑆬𑆑𑆳𑆪𑆩𑆴𑆲 𑆧𑆾𑆣𑆠𑆴 𑆑𑆸𑆠𑇀𑆪𑆑𑆳𑆫𑆵𑆁
𑆢𑆶𑆫𑇀𑆧𑆾𑆣𑆖𑆴𑆠𑇀𑆠𑆫𑆱𑆩𑆷𑆬𑆑𑆤𑆫𑇀𑆠𑆑𑆳𑆘𑇀𑆚𑆂 𑇆𑇑𑇔𑇆

यत्सूक्ष्मकायगतकर्म तु भूमिका या
नामग्रहा ललमुपाधिसमन्विता सा  ।
तत्स्थूलकायमिह बोधति कृत्यकारीं
दुर्बोधचित्तरसमूलकनर्तकाज्ञः ॥१४॥

Yatsūkṣmakāyagatakarma tu bhūmikā yā
nāmagrahā lalamupādhisamanvitā sā  |
Tatsthūlakāyamiha bodhati kṛtyakārīṃ
durbodhacittarasamūlakanartakājñaḥ || 14 ||

A playful (lalam) activity (appears) in the subtle body (sūkṣma-kāya-gata-karman…tu) which (yat) is a role (bhūmikā) which (yā) takes a name (nāma-grahā) (and) is furnished with attributes (upādhi-samanvitā). (And) on the authority of the Actor (Who) is rooted in the unfathomable Essence of mind (durbodha-citta-rasa-mūlaka-nartaka-ājñaḥ), that (role) (sā) identifies (bodhati) its physical body (tat-sthūla-kāyam) with the performer of the duties (that are to be done) (kṛtya-kārīm) in this life (iha). || 14 ||

𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆯𑆫𑆵𑆫𑆁 𑆖𑆴𑆠𑆴𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆮𑇀𑆪𑆳𑆥𑆳𑆫𑆾 𑆪𑆾’ 𑆤𑇀𑆠𑆂𑆑𑆫𑆟𑆯𑆧𑇀𑆢𑆳𑆢𑆴𑆫𑆷𑆥𑆮𑆴𑆰𑆪𑆠𑆤𑇀𑆩𑆳𑆠𑇀𑆫𑆯𑆫𑆵𑆫𑆵 𑇅
𑆱 𑆮𑇀𑆪𑆳𑆥𑆳𑆫𑆂 𑆱𑇀𑆮𑆪𑆁 𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆷𑆰𑇀𑆟𑆵𑆑𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆑𑇀𑆫𑆵𑆝𑆴𑆠𑆳 𑇅 𑆱 𑆫𑆮𑆴𑆥𑆫𑆴𑆮𑆼𑆯𑆮𑆢𑇀𑆮𑆴𑆨𑆳𑆠𑆴
𑆢𑇀𑆮𑆽𑆠𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆁 𑆪𑆼𑆤 𑆥𑆫𑆠𑆾 𑆤𑆴𑆯𑇀𑆖𑆬𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆂 𑆱𑆠𑆠𑆾𑆢𑆴𑆠𑆱𑇀𑆪
𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆯𑆫𑆵𑆫𑆫𑆷𑆥𑆼𑆟 𑆱𑇀𑆮𑆥𑆫𑆴𑆮𑆼𑆯𑆂 𑆥𑆫𑆴𑆠𑆂 𑇅 𑆥𑆫𑆴𑆮𑆼𑆯𑆾 𑆫𑆮𑆼𑆫𑆨𑆴𑆤𑇀𑆤𑆾’𑆥𑆴 𑆫𑆮𑆴𑆢𑆸𑆰𑇀𑆛𑆼𑆂 𑆱
𑆠𑆢𑇀𑆮𑆴𑆑𑆳𑆱𑆮𑆢𑇀𑆨𑆳𑆠𑆴 𑇅 𑆃𑆤𑇀𑆪𑆢𑆸𑆰𑇀𑆛𑆼 𑆫𑆮𑆴𑆂 𑆱𑇀𑆮𑆪𑆁 𑆮𑆴𑆰𑆪𑆾 𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠 𑆅𑆠𑇀𑆡𑆁
𑆫𑆮𑆴𑆠𑆠𑇀𑆥𑆫𑆴𑆮𑆼𑆯𑆪𑆾𑆫𑇀𑆨𑆼𑆢 𑆄𑆮𑆴𑆰𑇀𑆑𑆸𑆠𑆂 𑇅 𑆠𑆡𑆽𑆮 𑆑𑆼𑆤𑆖𑆴𑆢𑇀𑆪 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳 𑆓𑆩𑇀𑆪𑆩𑆼𑆪 𑆅𑆠𑆴
𑆩𑆤𑇀𑆪𑆠𑆼 𑆥𑆫𑆴𑆮𑆼𑆯𑆾 𑆨𑆼𑆢𑆥𑇀𑆫𑆢𑆫𑇀𑆯𑆤𑆮𑆢𑇀𑆢𑆸𑆰𑇀𑆛𑆂 𑇅 𑆍𑆰𑆾 𑆮𑇀𑆪𑆳𑆥𑆳𑆫𑆯𑇀𑆖𑆴𑆠𑆼𑆂
𑆱𑇀𑆮𑆮𑆳𑆱𑆤𑆳𑆫𑆷𑆥𑆮𑇀𑆪𑆑𑇀𑆠𑆴𑆠𑆳 𑆅𑆠𑆴 𑆑𑆡𑇀𑆪𑆠𑆼 𑆪𑆪𑆳 𑆑𑆯𑇀𑆖𑆴𑆠𑇀𑆱𑇀𑆮𑆪𑆩𑇀 𑆧𑆾𑆣𑆠𑇀𑆪𑆤𑇀𑆪𑆳𑆢𑇀𑆨𑆴𑆤𑇀𑆤𑆾’𑆤𑇀𑆠𑆫𑆼
𑆪𑆢𑇀𑆪𑆥𑆵𑆢𑆸𑆯𑆾 𑆨𑆴𑆤𑇀𑆤𑆂 𑆱𑆩𑇀𑆥𑆷𑆫𑇀𑆟𑆾 𑆪𑆢𑆳 𑆱𑇀𑆡𑆷𑆬𑆯𑆫𑆵𑆫𑆾 𑆨𑆷𑆩𑇀𑆪𑆾𑆥𑆪𑆶𑆘𑇀𑆪𑆠𑆼 𑇅𑆱𑆠𑇀𑆪𑆁
𑆥𑆫𑆴𑆮𑆼𑆯𑆲𑆼𑆠𑆷 𑆫𑆮𑆴𑆂 𑆱𑇀𑆮𑆪𑆁 𑆠𑆡𑆽𑆮 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳 𑆠𑆢𑇀𑆮𑆴𑆑𑆳𑆱𑆲𑆼𑆠𑆶𑆫𑆠𑆱𑇀𑆠𑆪𑆾𑆫𑇀𑆨𑆼𑆢𑆂
𑆯𑆧𑇀𑆢𑆫𑆷𑆥𑆼𑆟𑆽𑆮 𑆥𑆫𑆴𑆮𑆼𑆯𑆼 𑆮𑆴𑆨𑆳𑆠𑆴 𑆪𑆳𑆮𑆢𑇀𑆫𑆮𑆴𑆱𑇀𑆠𑆷𑆰𑇀𑆟𑆵𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆠𑆼 𑆪𑆠𑆱𑇀𑆠𑆢𑇀𑆢𑆸𑆰𑇀𑆛𑆼𑆂
𑆥𑇀𑆫𑆑𑆳𑆯 𑆑𑆴𑆬 𑆨𑆮𑆠𑆴 𑇆𑇑𑇔𑇆

सूक्ष्मशरीरं चितिसूक्ष्मव्यापारो यो’ न्तःकरणशब्दादिरूपविषयतन्मात्रशरीरी ।
स व्यापारः स्वयं भूमिस्तूष्णीकस्वात्मक्रीडिता । स रविपरिवेशवद्विभाति
द्वैततत्त्वं प्रकाशितं येन परतो निश्चलस्वात्मनः सततोदितस्य
सूक्ष्मशरीररूपेण स्वपरिवेशः परितः । परिवेशो रवेरभिन्नो’पि रविदृष्टेः स
तद्विकासवद्भाति । अन्यदृष्टे रविः स्वयं विषयो व्यवस्थित इत्थं
रवितत्परिवेशयोर्भेद आविष्कृतः । तथैव केनचिद्य स्वात्मा गम्यमेय इति
मन्यते परिवेशो भेदप्रदर्शनवद्दृष्टः । एषो व्यापारश्चितेः
स्ववासनारूपव्यक्तिता इति कथ्यते यया कश्चित्स्वयम् बोधत्यन्याद्भिन्नो’न्तरे
यद्यपीदृशो भिन्नः सम्पूर्णो यदा स्थूलशरीरो भूम्योपयुज्यते ।सत्यं
परिवेशहेतू रविः स्वयं तथैव स्वात्मा तद्विकासहेतुरतस्तयोर्भेदः
शब्दरूपेणैव परिवेशे विभाति यावद्रविस्तूष्णीं प्रकाशते यतस्तद्दृष्टेः
प्रकाश किल भवति ॥१४॥

Sūkṣmaśarīraṃ citisūkṣmavyāpāro yo’ ntaḥkaraṇaśabdādirūpaviṣayatanmātraśarīrī | Sa vyāpāraḥ svayaṃ bhūmistūṣṇīkasvātmakrīḍitā | Sa ravipariveśavadvibhāti dvaitatattvaṃ prakāśitaṃ yena parato niścalasvātmanaḥ satatoditasya sūkṣmaśarīrarūpeṇa svapariveśaḥ paritaḥ | Pariveśo raverabhinno’pi ravidṛṣṭeḥ sa tadvikāsavadbhāti | Anyadṛṣṭe raviḥ svayaṃ viṣayo vyavasthita itthaṃ ravitatpariveśayorbheda āviṣkṛtaḥ | Tathaiva kenacidya svātmā gamyameya iti manyate pariveśo bhedapradarśanavaddṛṣṭaḥ | Eṣo vyāpāraściteḥ svavāsanārūpavyaktitā iti kathyate yayā kaścitsvayam bodhatyanyādbhinno’ntare yadyapīdṛśo bhinnaḥ sampūrṇo yadā sthūlaśarīro bhūmyopayujyate |Satyaṃ pariveśahetū raviḥ svayaṃ tathaiva svātmā tadvikāsaheturatastayorbhedaḥ śabdarūpeṇaiva pariveśe vibhāti yāvadravistūṣṇīṃ prakāśate yatastaddṛṣṭeḥ prakāśa kila bhavati || 14 ||

The subtle body (sūkṣmaśarīram) is a subtle function of the Power of Consciousness (citi-sūkṣma-vyāpāraḥ) which (yaḥ) embodies internal organs and their objects (called) tanmātra-s beginning with śabda or sound (antaḥ-karaṇa-śabda-ādi-rūpa-viṣaya-tanmātra-śarīrī). The (saḥ) function (vyāpāraḥ) itself (svayaṃ) is a role (bhūmiḥ) played by one’s own silent Self (tūṣṇīka-sva-ātmā-krīḍitā). It (saḥ) appears (vibhāti) like the halo of the Sun (ravi-pariveśa-vat) through which (yena) the principle of duality (dvaita-tattvam) becomes manifested (prakāśitam). In other words (parataḥ), one’s own motionless and always existing Self (niścala-sva-ātmanaḥ…satata-uditasya) has its own halo (sva-pariveśaḥ) all around (paritaḥ) in the form of the subtle body (sūkṣma-śarīra-rūpeṇa). Though (api) the halo (pariveśaḥ) is not different (abhinnaḥ) from the Sun (raveḥ), (but) from the viewpoint of the Sun (ravi-dṛṣṭeḥ), that --i.e. the halo-- (saḥ) appears (bhāti) as a kind of expansion of That --i.e. of the Sun-- (tat-vikāsa-vat).

From another viewpoint --i.e. from a viewpoint that is different from the viewpoint of the Sun-- (a nya-dṛṣṭeḥ), the Sun (raviḥ) itself (svayaṃ) appears (vyavasthitaḥ) as an object (viṣayaḥ), then (ittham) the duality (bhedaḥ) of the Sun and its halo (ravi-tat-pariveśayoḥ) becomes manifested (āviṣkṛtaḥ). In the same way (tatha…eva), someone (kenacid) who (yaḥ) thinks (iti…manyate) (that) “my own Self (svātmā) is an approachable object (gamya-meyaḥ)”, sees (dṛṣṭaḥ) the halo (pariveśaḥ) as the representation of difference (bheda-pradarśana-vat). This (eṣaḥ) function (vyāpāraḥ) of the Power of Consciousness (citeḥ) is called (iti…kathyate) one’s own personality (which is) formed from impressions (sva-vāsanā-rūpa-vyaktitā) through which (yayā) one (kaścit) internally (antare) identifies (bodhati) himself/herself (svayam) as being different (bhinnaḥ) from others (anyāt), although (yadyapi) such (īdṛśaḥ) a difference (bhinnaḥ) is complete (sampūrṇaḥ) when (yadā) the role (bhūmyā) appropriates or employs (upayujyate) the physical body (sthūla-śarīraḥ). It is true (satyam) that the source of the halo (pariveśa-hetuḥ) is the Sun (raviḥ) itself (svayam) just like (thata…eva) one’s own Self (svātmā) is the source of its expansion --i.e. the halo-- (tat-vikāsa-hetuḥ), consequently (ataḥ), their (tayoḥ) difference (bhedaḥ) appears (vibhāti) only (eva) in the form of words (śabda-rūpeṇa) in the halo (pariveśe), while (yāvat) the Sun (raviḥ) silently (tūṣṇīm) radiates (prakāśate), as (yataḥ) from its own viewpoint (tat-dṛṣṭeḥ), there is (bhavati) only (kila) Light --i.e. for the Sun, the halo appears as made of Light just as the Sun Itself-- (prakāśaḥ). || 14 ||

𑆱𑆠𑇀𑆪𑆁 𑆮𑆴𑆤𑆾𑆢𑆪𑆠𑆴 𑆥𑆳𑆫𑇀𑆰𑆢𑆑𑆳𑆫𑆟𑆳𑆤𑆴
𑆥𑇀𑆫𑆼𑆑𑇀𑆰𑆳𑆱𑆶 𑆱𑆳 𑆱𑇀𑆩𑆫𑆠𑆴 𑆤𑆽𑆮 𑆠𑆢𑆽𑆑𑇀𑆪𑆩𑆼𑆮𑆩𑇀  𑇅
𑆃𑆠𑇀𑆫𑆳𑆤𑇀𑆠𑆫𑆼’𑆥𑆴 𑆥𑆫𑆴𑆥𑆳𑆬𑆴𑆠𑆩𑆼𑆠𑆢𑆽𑆑𑇀𑆪𑆁
𑆱𑆠𑇀𑆪𑆼𑆤 𑆤𑆫𑇀𑆠𑆑𑆱𑆶𑆫𑆷𑆥𑆠𑆪𑆳 𑆤𑆴𑆮𑆼𑆢𑇀𑆪𑆩𑇀 𑇆𑇑𑇕𑇆

सत्यं विनोदयति पार्षदकारणानि
प्रेक्षासु सा स्मरति नैव तदैक्यमेवम्  ।
अत्रान्तरे’पि परिपालितमेतदैक्यं
सत्येन नर्तकसुरूपतया निवेद्यम् ॥१५॥

Satyaṃ vinodayati pārṣadakāraṇāni
prekṣāsu sā smarati naiva tadaikyamevam  |
Atrāntare’pi paripālitametadaikyaṃ
satyena nartakasurūpatayā nivedyam || 15 ||

(T hen,) as a necessary result (satyam) (, His) role entertains (vinodayati) the senses (that are) the audience (pārṣada-kāraṇāni) during (His) playing (prekṣāsu), (and) in this way (evam), it (sā) forgets (na…eva…smarati) (its) Oneness with them --i.e. the Oneness of the role with the senses-- (tat-aikyam). Meanwhile (atrāntare…api), this (etat) Oneness (aikyam) is truly (satyena) preserved (paripālitam), (but) it is to be presented (nivedyam) through the Splendour of the Actor (nartaka-surūpatayā). || 15 ||

𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆠𑆂 𑆄𑆠𑇀𑆩𑆑𑇀𑆫𑆵𑆢𑆴𑆠𑆳 𑆱𑇀𑆮𑆥𑇀𑆫𑆼𑆑𑇀𑆰𑆑𑆳𑆟𑆳𑆁 𑆪𑆳𑆤𑆵𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆟𑆴 𑇅 𑆠𑆡𑆽𑆮 𑆤𑆳𑆛𑆑𑆼 𑆤𑆫𑇀𑆠𑆑𑆾
𑆓𑆶𑆥𑇀𑆠𑆾’ 𑆮𑆯𑇀𑆪𑆁 𑆤𑆳𑆛𑆑𑆱𑇀𑆡𑆴𑆠𑆿 𑆱 𑆱𑆢𑆳 𑆮𑆴𑆢𑇀𑆪𑆩𑆳𑆤𑆾’ 𑆥𑇀𑆪𑆤𑇀𑆪𑆡𑆳 𑆥𑇀𑆫𑆼𑆑𑇀𑆰𑆑𑆽𑆫𑇀𑆨𑆾𑆑𑇀𑆠𑆶𑆁
𑆫𑆷𑆥𑆁𑆃𑆯𑆑𑇀𑆪𑆁 𑇅 𑆥𑇀𑆫𑆼𑆑𑇀𑆰𑆑𑆳𑆟𑆴 𑆤 𑆠𑆶𑆰𑇀𑆛𑆳𑆤𑆴 𑆤𑆳𑆛𑆑𑆼𑆤 𑆪𑆢𑆳 𑆪𑆠𑆾 𑆤𑆫𑇀𑆠𑆑𑆱𑆠𑇀𑆪𑆁 𑆤 𑆓𑆷𑆣𑆁
𑆤𑆳𑆛𑆑𑆼 𑆠𑆠𑆾 𑆤𑆫𑇀𑆠𑆑𑆨𑆷𑆩𑇀𑆪𑆾𑆫𑆽𑆑𑇀𑆪𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆁 𑆑𑆶𑆤𑆫𑇀𑆠𑆑𑆼𑆤𑆮𑆠𑇀 𑇅 𑆃𑆠 𑆅𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆟𑆴
𑆮𑆴𑆤𑆾𑆢𑆴𑆠𑆳𑆤𑆴 𑆤𑆫𑇀𑆠𑆑𑆓𑆶𑆥𑇀𑆠𑇀𑆪𑆳 𑆖𑆽𑆮 𑆨𑆶𑆩𑆴𑆮𑆴𑆘𑆪𑆼𑆤 𑆠𑆠𑇀𑆠𑇀𑆮𑆼𑆤 𑇅 𑆫𑆩𑇀𑆪𑆤𑆳𑆛𑆑𑆳𑆫𑇀𑆡𑆼
𑆥𑇀𑆫𑆼𑆑𑇀𑆰𑆑𑆳𑆟𑇀𑆪𑆮𑆯𑇀𑆪𑆁 𑆨𑆷𑆩𑆼𑆫𑇀𑆨𑆴𑆤𑇀𑆤𑆳𑆤𑆴 𑆪𑆢𑇀𑆪𑆥𑆴 𑆠𑆳𑆤𑆴 𑆫𑆕𑇀𑆓𑆱𑇀𑆡𑆳𑆤𑆵𑆤𑆴 𑆨𑆮𑆤𑇀𑆠𑆶 𑇅 𑆠𑆡𑆽𑆮
𑆑𑆯𑇀𑆖𑆴𑆠𑇀𑆱𑇀𑆮𑆤𑆳𑆛𑆑𑆁 𑆱𑇀𑆮𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆼𑆨𑇀𑆪𑆂 𑆑𑇀𑆫𑆵𑆝𑆠𑆴 𑆪𑆳𑆤𑆴 𑆓𑆶𑆥𑇀𑆠𑆤𑆫𑇀𑆠𑆑𑆁 𑆤 𑆘𑆳𑆤𑆤𑇀𑆠𑇀𑆪𑆠𑆾
𑆤𑆳𑆛𑆑𑆱𑇀𑆡𑆴𑆠𑆿 𑆨𑆼𑆢𑆁 𑆘𑆳𑆤𑆤𑇀𑆠𑆴 𑇅 𑆍𑆠𑆢𑇀𑆨𑆼𑆢𑆳𑆨𑆼𑆢𑆩𑆴𑆯𑇀𑆫𑆟𑆩𑇀 𑆱𑆁𑆮𑆴𑆠𑇀𑆑𑇀𑆫𑆵𑆝𑆁 𑆱𑇀𑆮𑆪𑆩𑇀 𑇅
𑆑𑇀𑆫𑆵𑆝𑆳𑆤𑇀𑆠𑆼 𑆤𑆫𑇀𑆠𑆑𑆢𑆫𑇀𑆯𑆤𑆑𑆳𑆬𑆼 𑆪𑆢𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆟𑆴 𑆨𑆼𑆢𑆁 𑆤 𑆘𑆳𑆤𑆤𑇀𑆠𑆴 𑆪𑆠𑆱𑇀𑆠𑆼𑆨𑇀𑆪𑆂
𑆤𑆫𑇀𑆠𑆑𑆢𑆼𑆲 𑆍𑆮𑆳𑆨𑆴𑆠𑆾 𑆨𑆳𑆠𑆴 𑇆𑇑𑇕𑇆

भूमिस्ततः आत्मक्रीदिता स्वप्रेक्षकाणां यानीन्द्रियाणि । तथैव नाटके नर्तको
गुप्तो’ वश्यं नाटकस्थितौ स सदा विद्यमानो’ प्यन्यथा प्रेक्षकैर्भोक्तुं
रूपंअशक्यं । प्रेक्षकाणि न तुष्टानि नाटकेन यदा यतो नर्तकसत्यं न गूधं
नाटके ततो नर्तकभूम्योरैक्यं प्रकाशितं कुनर्तकेनवत् । अत इन्द्रियाणि
विनोदितानि नर्तकगुप्त्या चैव भुमिविजयेन तत्त्वेन । रम्यनाटकार्थे
प्रेक्षकाण्यवश्यं भूमेर्भिन्नानि यद्यपि तानि रङ्गस्थानीनि भवन्तु । तथैव
कश्चित्स्वनाटकं स्वेन्द्रियेभ्यः क्रीडति यानि गुप्तनर्तकं न जानन्त्यतो
नाटकस्थितौ भेदं जानन्ति । एतद्भेदाभेदमिश्रणम् संवित्क्रीडं स्वयम् ।
क्रीडान्ते नर्तकदर्शनकाले यदेन्द्रियाणि भेदं न जानन्ति यतस्तेभ्यः
नर्तकदेह एवाभितो भाति ॥१५॥

Bhūmistataḥ ātmakrīditā svaprekṣakāṇāṃ yānīndriyāṇi | Tathaiva nāṭake nartako gupto’ vaśyaṃ nāṭakasthitau sa sadā vidyamāno’ pyanyathā prekṣakairbhoktuṃ rūpaṃaśakyaṃ | Prekṣakāṇi na tuṣṭāni nāṭakena yadā yato nartakasatyaṃ na gūdhaṃ nāṭake tato nartakabhūmyoraikyaṃ prakāśitaṃ kunartakenavat | Ata indriyāṇi vinoditāni nartakaguptyā caiva bhumivijayena tattvena | Ramyanāṭakārthe prekṣakāṇyavaśyaṃ bhūmerbhinnāni yadyapi tāni raṅgasthānīni bhavantu | Tathaiva kaścitsvanāṭakaṃ svendriyebhyaḥ krīḍati yāni guptanartakaṃ na jānantyato nāṭakasthitau bhedaṃ jānanti | Etadbhedābhedamiśraṇam saṃvitkrīḍaṃ svayam | Krīḍānte nartakadarśanakāle yadendriyāṇi bhedaṃ na jānanti yatastebhyaḥ nartakadeha evābhito bhāti || 15 ||

The role (bhūmiḥ) is then (tataḥ) played by the Self (ātmā-krīditā) for its own audience (svaprekṣakāṇāṃ) that are (yāni) the senses (indriyāṇi). Just like (tatha…eva) in a drama --i.e. in a movie-- (nāṭake), the actor (nartakaḥ) must be (avaśyam) concealed (guptaḥ) during the play (nāṭaka-sthitau) despite (api) his (saḥ) eternal (sadā) presence (vidya-mānaḥ), otherwise (anyathā), the audience (prekṣakaiḥ) cannot (aśakyam) enjoy (bhoktum) the play (because it is badly acted) (rūpam).

If (yadā) the audience (prekṣakāṇi) is not (na) satisfied (tuṣṭāni) with the play, (nāṭakena) because (yataḥ) the actor’s identity --i.e. reality-- (nartaka-satyam) is not (na) hidden (gūdham) in the role (nāṭake), the oneness (tataḥ…aikyam) of the actor and the role (nartaka-bhūmyoḥ) becomes revealed (prakāśitam), like in the case of a bad actor (ku-nartakena-vat). Therefore (ataḥ), in real sense (tattvena), the audience (indriyāṇi) is to be entertained (vinoditāni) by the concealment of the actor --i.e. by keeping the actor a secret-- (nartakaguptyā) and (ca…eva) by the triumph of the role (bhumi-vijayena).

For the sake of an enjoyable play (ramyanāṭakārthe), the audience (prekṣakāṇi) must be (avaśyam) different (bhinnāni) from the role (bhūmeḥ), but (yadi…api) they (tāni) must be (bhavantu) part of the stage (raṅga-sthānīni). In the same way (tatha…eva), one (kaścit) plays (krīḍati) one’s own Play (sva-nāṭakam) for their own senses (sva-indriyebhyaḥ) which (yāni) do not recognize (na…jānanti) the hidden actor (gupta-nartakam), hence (ataḥ), (they) understand (jānanti) difference (bhedam) during the play (nāṭaka-sthitau). This (etat) mixture of non-duality and duality (bheda-abheda-miśraṇam) is the Play of Consciousness (saṃvit-krīḍam) itself (svayam). The end of the Play (krīḍa-ante) is the moment of the revelation of the actor (nartaka-darśana-kāle), when (yadā) the senses (indriyaṇi) do not see (jānanti) differentiation (bhedam), as (yataḥ) only (eva) the body of the actor (nartaka-dehaḥ) shines (bhāti) all around (abhitaḥ) for them (tebhyaḥ). || 15 ||

𑆠𑆠𑇀𑆱𑆚𑇀𑆖𑆫𑆼’𑆥𑆴 𑆤𑆛𑆢𑆫𑇀𑆯𑆤𑆩𑆤𑇀𑆠𑆫𑆳𑆬𑆁
𑆮𑆼𑆯𑆳𑆠𑇀𑆩𑆑𑆁 𑆑𑆫𑆮𑆴𑆪𑆾𑆓𑆩𑆪𑆥𑇀𑆫𑆢𑆳𑆤𑆩𑇀  𑇅
𑆇𑆬𑇀𑆬𑆳𑆱𑇀𑆪𑆥𑆴 𑆑𑇀𑆰𑆟𑆴𑆑𑆩𑆼𑆮 𑆖 𑆮𑆫𑇀𑆘𑆤𑆵𑆪𑆁
𑆯𑆷𑆤𑇀𑆪𑆁 𑆠𑆡𑆳 𑆱𑇀𑆡𑆴𑆫𑆠𑆪𑆳 𑆑𑆫𑆧𑆾𑆣𑆤𑆼𑆤 𑇆𑇑𑇖𑇆

तत्सञ्चरे’पि नटदर्शनमन्तरालं
वेशात्मकं करवियोगमयप्रदानम्  ।
उल्लास्यपि क्षणिकमेव च वर्जनीयं
शून्यं तथा स्थिरतया करबोधनेन ॥१६॥

Tatsañcare’pi naṭadarśanamantarālaṃ
veśātmakaṃ karaviyogamayapradānam  |
Ullāsyapi kṣaṇikameva ca varjanīyaṃ
śūnyaṃ tathā sthiratayā karabodhanena || 16 ||

Even during the difficult process of this (presentation of the Actor) (tat-sañcare…api), the appearance of the Actor (naṭa-darśanam) is an intermediate condition (antarālam) characterized by Absorption (veśa-ātmakam) (, which) bestows the gift of being separated from the senses (kara-viyoga-maya-pradānam). Though it is Joyful (ullāsi…api), it is undoubtedly momentary (kṣaṇikam…eva) and (ca) devoid (śūnyam) of stability (sthiratayā), hence (tathā), it is to be avoided (varjanīyam) by means of enlightening the senses (kara-bodhanena). || 16 ||

𑆤𑆛𑆢𑆫𑇀𑆯𑆤𑆁 𑆮𑆴𑆩𑆫𑇀𑆯𑆓𑆾𑆖𑆫 𑆍𑆮 𑆪𑆠𑆾 𑆤𑆫𑇀𑆠𑆑𑆾’𑆢𑆸𑆰𑇀𑆛𑆾 𑆤𑆳𑆛𑆑𑆓𑇀𑆫𑆳𑆲𑆑𑆂 𑇅
𑆤𑆛𑆥𑇀𑆫𑆑𑆳𑆯𑆤𑆁 𑆢𑆶𑆫𑇀𑆬𑆨𑆁 𑆪𑆠𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆥𑇀𑆫𑆱𑆳𑆢𑆑𑆸𑆠𑆩𑆥𑆴
𑆠𑆠𑇀𑆱𑇀𑆮𑆱𑆠𑇀𑆪𑆑𑆬𑇀𑆥𑆤𑆳𑆮𑆴𑆤𑆳𑆯𑆁 𑆤𑆪𑆠𑆴 𑇅 𑆍𑆠𑆠𑇀𑆥𑇀𑆫𑆑𑆳𑆯𑆤𑆩𑆳𑆠𑇀𑆩𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆼𑆠𑆴 𑆑𑆡𑇀𑆪𑆠𑆼
𑆪𑆢𑇀𑆪𑆥𑆴 𑆥𑆫𑆳𑆥𑆫𑆫𑆷𑆥𑆼𑆟 𑆪𑆠𑆂 𑆱𑆳 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳𑆮𑆼𑆰𑆫𑆷𑆥𑆴𑆟𑆵 𑆑𑆼𑆮𑆬𑆠𑇀𑆮𑆼 𑇅 𑆍𑆰 𑆑𑆫𑆮𑆴𑆪𑆾𑆓𑆾
𑆤𑆽𑆮 𑆥𑆫𑆳𑆮𑆱𑇀𑆡𑆳 𑆑𑆼𑆮𑆬𑆠𑇀𑆮𑆼 𑆪𑆱𑇀𑆩𑆳𑆠𑇀𑆑𑆯𑇀𑆖𑆴𑆠𑇀𑆑𑆴𑆚𑇀𑆖𑆴𑆢𑆤𑇀𑆪𑆁 𑆨𑆴𑆤𑇀𑆤𑆁 𑆱𑇀𑆮𑆳𑆢𑇀𑆓𑆷𑆲𑆼𑆠𑇀 𑇅
𑆯𑇀𑆫𑆵𑆩𑆲𑆳𑆤𑆪𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆼𑆰𑇀𑆮𑆼𑆠𑆠𑇀𑆑𑆼𑆮𑆬𑆠𑇀𑆮𑆩𑇀 𑆮𑇀𑆪𑆳𑆒𑇀𑆪𑆳𑆠𑆁 𑆮𑆴𑆮𑆴𑆣𑆑𑇀𑆫𑆩𑆫𑆷𑆥𑆼𑆟 𑇅
𑆯𑇀𑆫𑆵𑆱𑇀𑆮𑆖𑇀𑆗𑆤𑇀𑆢𑆼’𑆥𑆴 𑆠𑆢𑆳𑆠𑇀𑆩𑆮𑇀𑆪𑆳𑆥𑆴𑆑𑆡𑆴𑆠𑆁 𑆖𑆳𑆥𑆴 𑆠𑆢𑆤𑆤𑇀𑆠𑆥𑆢𑆁 𑆯𑆴𑆮𑆮𑇀𑆪𑆳𑆥𑇀𑆠𑆴𑆑𑆡𑆴𑆠𑆩𑇀 𑇅
𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆯𑇀𑆫𑆵𑆱𑇀𑆮𑆖𑇀𑆗𑆤𑇀𑆢𑆾𑆢𑇀𑆢𑇀𑆪𑆾𑆠𑆼

𑆯𑆶𑆢𑇀𑆣𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆑𑆼𑆮𑆬𑆠𑆳𑆪𑆳𑆁 𑆱𑆩𑆤𑆳𑆤𑇀𑆠𑆱𑆩𑆱𑇀𑆠𑆧𑆤𑇀𑆣𑆤𑆥𑇀𑆫𑆯𑆩𑆼𑇁𑆥𑆴
𑆠𑆤𑇀𑆤𑆴𑆮𑆸𑆠𑇀𑆠𑆴𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆨𑆳𑆮𑆼𑆤𑆳𑆮𑆖𑇀𑆗𑆼𑆢𑆑𑆠𑇀𑆮𑆳𑆠𑇀 𑆱𑆾𑆥𑆳𑆣𑆴𑆠𑇀𑆮𑆩𑇀, 𑆥𑆫𑆩𑆯𑆴𑆮𑆠𑆳 𑆠𑆶
𑆮𑆴𑆯𑇀𑆮𑆾𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆮𑆴𑆯𑇀𑆮𑆩𑆪𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆔𑆤𑆳𑆤𑆮𑆖𑇀𑆗𑆴𑆢𑆽𑆮𑆼𑆠𑆴 𑇅

𑆃𑆠𑆂 𑆑𑆼𑆮𑆬𑆠𑇀𑆮𑆼𑆤𑆳𑆠𑇀𑆩𑆤𑆂 𑆮𑆴𑆯𑇀𑆮𑆾𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆫𑆷𑆥𑆁 𑆥𑇀𑆫𑆢𑆫𑇀𑆯𑆴𑆠𑆁 𑆠𑆶 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆱𑆠𑇀𑆠𑆳𑆩𑆳𑆠𑇀𑆫𑆁
𑆮𑆴𑆯𑇀𑆮𑆩𑆪𑆩𑆥𑆴 𑆮𑆳 𑆱𑆫𑇀𑆮𑆁 𑆠𑆤𑇀𑆩𑆪𑆩𑇀 𑇅 𑆍𑆠𑆢𑆨𑆴𑆘𑇀𑆚𑆳𑆠𑆶𑆁 𑆑𑆼𑆤𑆖𑆴𑆢𑇀𑆧𑆾𑆣𑆤𑆁 𑆮𑆴𑆯𑇀𑆮𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆽𑆂
𑆱𑆴𑆖𑇀𑆪𑆠𑆼 𑇆𑇑𑇖𑇆

नटदर्शनं विमर्शगोचर एव यतो नर्तको’दृष्टो नाटकग्राहकः ।
नटप्रकाशनं दुर्लभं यतः स्वात्मपरमेश्वरप्रसादकृतमपि
तत्स्वसत्यकल्पनाविनाशं नयति । एतत्प्रकाशनमात्मप्रत्यभिज्ञेति कथ्यते
यद्यपि परापररूपेण यतः सा स्वात्मावेषरूपिणी केवलत्वे । एष करवियोगो
नैव परावस्था केवलत्वे यस्मात्कश्चित्किञ्चिदन्यं भिन्नं स्वाद्गूहेत् ।
श्रीमहानयशास्त्रेष्वेतत्केवलत्वम् व्याख्यातं विविधक्रमरूपेण ।
श्रीस्वच्छन्दे’पि तदात्मव्यापिकथितं चापि तदनन्तपदं शिवव्याप्तिकथितम् ।
यथोक्तं श्रीस्वच्छन्दोद्द्योते

शुद्धविज्ञानकेवलतायां समनान्तसमस्तबन्धनप्रशमेऽपि
तन्निवृत्तिसंस्कारभावेनावच्छेदकत्वात् सोपाधित्वम्, परमशिवता तु
विश्वोत्तीर्णविश्वमयस्वतन्त्रचिदानन्दघनानवच्छिदैवेति ।

अतः केवलत्वेनात्मनः विश्वोत्तीर्णरूपं प्रदर्शितं तु परमेश्वरसत्तामात्रं
विश्वमयमपि वा सर्वं तन्मयम् । एतदभिज्ञातुं केनचिद्बोधनं विश्वेन्द्रियैः
सिच्यते ॥१६॥

Naṭadarśanaṃ vimarśagocara eva yato nartako’dṛṣṭo nāṭakagrāhakaḥ | Naṭaprakāśanaṃ durlabhaṃ yataḥ svātmaparameśvaraprasādakṛtamapi tatsvasatyakalpanāvināśaṃ nayati | Etatprakāśanamātmapratyabhijñeti kathyate yadyapi parāpararūpeṇa yataḥ sā svātmāveṣarūpiṇī kevalatve | Eṣa karaviyogo naiva parāvasthā kevalatve yasmātkaścitkiñcidanyaṃ bhinnaṃ svādgūhet | Śrīmahānayaśāstreṣvetatkevalatvam vyākhyātaṃ vividhakramarūpeṇa | Śrīsvacchande’pi tadātmavyāpikathitaṃ cāpi tadanantapadaṃ śivavyāptikathitam | Yathoktaṃ śrīsvacchandoddyote

Śuddhavijñānakevalatāyāṃ samanāntasamastabandhanapraśame'pi tannivṛttisaṃskārabhāvenāvacchedakatvāt sopādhitvam, paramaśivatā tu viśvottīrṇaviśvamayasvatantracidānandaghanānavacchidaiveti |

Ataḥ kevalatvenātmanaḥ viśvottīrṇarūpaṃ pradarśitaṃ tu parameśvarasattāmātraṃ viśvamayamapi vā sarvaṃ tanmayam | Etadabhijñātuṃ kenacidbodhanaṃ viśvendriyaiḥ sicyate || 16 ||

The Appearance of the Actor (happens) (naṭa-darśanam) merely on the sphere of awareness (vimarśa-gocare…eva), because (yataḥ) the Actor (nartakaḥ) is the invisible (adṛṣṭaḥ) perceiver of the drama (nāṭaka-grāhakaḥ). The Revelation of the Actor (naṭa-prakāśanam) is difficult to attain (durlabham), because (yataḥ) though (api) it happens merely by the Grace of the Supreme Lord (Who) is one’s own Self (sva-ātmā-parama-īśvara-prasāda-kṛtam), it (tat) leads (nayati) to the destruction of the concept of Reality one has (sva-satya-kalpanā-vināśam).

This Appearance (of the Actor) (prakāśanam) is called (iti…kathyate) Self-realization (ātmapratyabhijñe), but (yadyapi) in an inferior --i.e. in parāparā or ‘dual-non-dual’-- way (parā-apara-rūpeṇa), because (yataḥ) it (sā) takes the form of an Absorption into one’s Essential Nature (sva-ātma-aveṣa-rūpiṇī) in isolation (kevalatve).

Such (eṣaḥ) an isolation from the senses (kara-viyogaḥ) is never (na…eva) the Supreme State (parā-avasthā), because (yasmāt) in isolation (kevalatve), one (kaścit) must conceal (gūhet) something (kiñcit) else (anyam) (that is) different (bhinnam) from oneself (svāt). In the Scriptures of the Venerable Mahānaya (śrī-mahā-ānaya-śāstreṣu), this (etat) ‘isolation’ (kevalatvam) is explained (vyākhyātam) as a Process, (which has) many phases (vividha-krama-rūpeṇa). Though (api) Venerable Svacchandatantra (śrī-svacchande) calls it ‘ātmavyāpti’ or ‘The Presence of the Self’ (tat…ātmā-vyāpi-kathitam), while (ca…api) Its Unlimited Nature (tat-ananta-padaṃ) is called Śivavyāpti (śiva-vyāpti-kathitam), as it has been (yathā…uktam) said in Svacchandoddyota (by Kṣemarājaḥ) (śrī-svacchanda-uddyote):

“In the State of the Śuddhavijñānakevala or the Experiencer of Pure Consciousness isolated (from the world) (śuddha-vijñāna-kevalatāyām), even (if it is) (api) the cessation of the bondage (which) is inherent up to the limit of samanā --i.e. endowed with mind, a.k.a ātmavyāpti-- (samanā-anta-samasta-bandhana-praśame), limitation (tat…sopādhitvam) (still exist) as impressions of cessation (nivṛtti-saṃskāra-bhāvena) because of the condition of particularising (avacchedakatvāt). But (tu) the State of Paramaśiva (parama-śivatā) is only the Mass of the Bliss of the Consciousness of Freedom (which) transcends the world, but also immanent in it (viśva-uttīrṇa-viśva-maya-svatantra-cit-ānanda-ghana-anavat…chidā…eva…iti).”

Therefore (ataḥ), the (Nature of) Isolation (kevalatvena) reveals (pradarśitam) the Self’s (ātmanaḥ) transcendent aspect (viśva-uttīrṇa-rūpam), but (tu) the Real Nature --i.e. mere Existence-- of the Supreme Lord (parama-īśvara-sattā-mātram) is also (api) immanent in the universe (viśva-mayam). In other words (vā), the whole universe (sarvam) is made of Him (tat-mayam). To realize (abhijñātum) this (etat), one (kenacid) (should) infuse (sicyate) (such an) Enlightenment (bodhanam) into the world (viśve) through the senses (indriyaiḥ).  || 16 ||

The Wheel and the Lotus

𑆠𑆢𑇀𑆪𑆢𑇀𑆢𑇀𑆮𑆴𑆰𑆛𑇀𑆑𑆑𑆫𑆖𑆑𑇀𑆫𑆩𑆴𑆲𑆳𑆤𑆶𑆬𑆓𑇀𑆤𑆁
𑆠𑆢𑇀𑆮𑆫𑇀𑆠𑆤𑆼𑆂 𑆱𑆑𑆬𑆩𑆼𑆮 𑆩𑆲𑆽𑆱𑇀𑆠𑆶 𑆨𑆷𑆠𑆽𑆂  𑇅
𑆨𑆴𑆠𑇀𑆠𑇀𑆮𑆳𑆥𑆴 𑆪𑆾𑆓𑆫𑆠𑆧𑆶𑆢𑇀𑆣𑇀𑆪𑆫𑆩𑆕𑇀𑆓 𑆧𑆳𑆲𑇀𑆪𑆳𑆢𑇀
𑆎𑆑𑇀𑆪𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆩𑆴𑆢𑆁 𑆥𑇀𑆫𑆑𑆬𑆳𑆮𑆴𑆫𑆳𑆓𑆩𑇀 𑇆𑇑𑇗𑇆

तद्यद्द्विषट्ककरचक्रमिहानुलग्नं
तद्वर्तनेः सकलमेव महैस्तु भूतैः  ।
भित्त्वापि योगरतबुद्ध्यरमङ्ग बाह्याद्
ऐक्यं प्रकाशितमिदं प्रकलाविरागम् ॥१७॥

Tadyaddviṣaṭkakaracakramihānulagnaṃ
tadvartaneḥ sakalameva mahaistu bhūtaiḥ  |
Bhittvāpi yogaratabuddhyaramaṅga bāhyād
aikyaṃ prakāśitamidaṃ prakalāvirāgam || 17 ||

Here (iha), through the (five) great (mahaiḥ…tu) elements (bhūtaiḥ), the (tat) twelvefold wheel of the senses (dviṣaṭka-kara-cakram) is attached (anulagnam) to the felloe (vartaneḥ) of that (tat) which (yat) merely (eva) consists of parts --i.e. of the world of diversity-- (sakalam). But (api) by quickly breaking (bhittvā…aṅga) (the attachment of) the spoke of intellect (that is) intent upon union (yoga-rata-buddhi-aram) to externality (bāhyāt), this (idam) Oneness (aikyam) (that is) indifferent to ‘parts’ (prakalā-virāgam) becomes revealed (prakāśitam). || 17 ||

𑆱𑆁𑆮𑆴𑆖𑇀𑆖𑆑𑇀𑆫𑆁 𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆫𑆓𑆟𑆩𑆪𑆁 𑆥𑆚𑇀𑆖𑆳𑆣𑆳𑆮𑆫𑇀𑆠𑆤𑆴𑆬𑆓𑇀𑆤𑆁 𑆪𑆱𑇀𑆪𑆳𑆩𑆫𑆳𑆟𑆵𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆠𑇀𑆩𑆑𑆳𑆤𑆴
𑆖 𑆮𑆫𑇀𑆠𑆤𑆴𑆫𑇀𑆮𑆴𑆯𑇀𑆮𑆩𑆪𑆨𑆷𑆠𑆳𑆠𑇀𑆩𑆴𑆑𑆳 𑆖 𑇅 𑆪𑆢𑇀𑆪𑆥𑆴 𑆧𑆶𑆢𑇀𑆣𑇀𑆪𑆫𑆤𑆳𑆩𑆩𑆶𑆒𑇀𑆪𑆳𑆫𑆼𑆟𑆽𑆮 𑆠𑆠𑇀𑆫𑆳𑆥𑆴
𑆮𑆫𑇀𑆠𑆤𑆴𑆬𑆓𑇀𑆤𑆼𑆤 𑆨𑆴𑆤𑇀𑆤𑆫𑆷𑆥𑆧𑆳𑆲𑇀𑆪 𑆅𑆮 𑆮𑆫𑇀𑆠𑆤𑆴𑆁 𑆢𑆸𑆯𑇀𑆪𑆠𑆼 𑇅 𑆮𑆫𑇀𑆠𑆤𑇀𑆪𑆨𑆴𑆤𑇀𑆤𑆥𑆢𑆁
𑆢𑇀𑆫𑆰𑇀𑆛𑆶𑆁 𑆧𑆶𑆢𑇀𑆣𑇀𑆪𑆫𑆁 𑆮𑆫𑇀𑆠𑆤𑇀𑆪𑆬𑆓𑇀𑆤𑆁 𑆨𑆳𑆮𑆪𑆼𑆖𑇀𑆖 𑆠𑆠𑇀𑆒𑆟𑇀𑆝𑆖𑆑𑇀𑆫𑆩𑆴𑆠𑆴 𑆑𑆡𑇀𑆪𑆠𑆼 𑇅 𑆪𑆢𑆳
𑆒𑆟𑇀𑆝𑆖𑆑𑇀𑆫𑆁 𑆨𑇀𑆫𑆩𑆠𑆴 𑆠𑆼𑆤 𑆮𑆫𑇀𑆠𑆤𑇀𑆪𑆫𑆳𑆟𑆳𑆁 𑆮𑆴𑆪𑆾𑆓𑆳𑆮𑆯𑆴𑆰𑇀𑆛𑆮𑆳𑆱𑆤𑆳 𑆩𑆡𑇀𑆪𑆤𑇀𑆠𑆼 𑆪𑆳
𑆮𑆴𑆱𑇀𑆩𑆸𑆠𑆴𑆁 𑆑𑇀𑆫𑆩𑆳𑆢𑇀𑆪𑆳𑆤𑇀𑆠𑇀𑆪𑆠𑆂𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆼𑆰𑆶 𑆠𑆠𑇀𑆱𑆁𑆲𑆳𑆫𑆖𑆑𑇀𑆫𑆑𑇀𑆫𑆩 𑆅𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼 𑇅 𑆱𑆁𑆮𑆴𑆢𑇀𑆖𑆑𑇀𑆫𑆁
𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆫𑆓𑆟𑆩𑆪𑆁 𑆥𑆚𑇀𑆖𑆳𑆣𑆳𑆮𑆫𑇀𑆠𑆤𑆴𑆬𑆓𑇀𑆤𑆁 𑆪𑆱𑇀𑆪𑆳𑆩𑆫𑆳𑆟𑆵𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆠𑇀𑆩𑆑𑆳𑆤𑆴 𑆖
𑆮𑆫𑇀𑆠𑆤𑆴𑆫𑇀𑆮𑆴𑆯𑇀𑆮𑆩𑆪𑆨𑆷𑆠𑆳𑆠𑇀𑆩𑆴𑆑𑆳 𑆖 𑇅 𑆪𑆢𑇀𑆪𑆥𑆴 𑆧𑆶𑆢𑇀𑆣𑇀𑆪𑆫𑆤𑆳𑆩𑆩𑆶𑆒𑇀𑆪𑆳𑆫𑆼𑆟 𑆠𑆠𑇀𑆫𑆳𑆥𑆴
𑆮𑆫𑇀𑆠𑆤𑆴𑆬𑆓𑇀𑆤𑆼𑆤 𑆨𑆴𑆤𑇀𑆤𑆫𑆷𑆥𑆧𑆳𑆲𑇀𑆪 𑆅𑆮 𑆮𑆫𑇀𑆠𑆤𑆴𑆁 𑆢𑆸𑆯𑇀𑆪𑆠𑆼 𑇅 𑆮𑆫𑇀𑆠𑆤𑇀𑆪𑆨𑆴𑆤𑇀𑆤𑆥𑆢𑆁
𑆢𑇀𑆫𑆰𑇀𑆛𑆶𑆁 𑆧𑆶𑆢𑇀𑆣𑇀𑆪𑆫𑆁 𑆮𑆫𑇀𑆠𑆤𑇀𑆪𑆬𑆓𑇀𑆤𑆁 𑆨𑆳𑆮𑆪𑆼𑆖𑇀𑆖 𑆠𑆠𑇀𑆒𑆟𑇀𑆝𑆖𑆑𑇀𑆫𑆩𑆴𑆠𑆴 𑆑𑆡𑇀𑆪𑆠𑆼 𑇅 𑆪𑆢𑆳
𑆒𑆟𑇀𑆝𑆖𑆑𑇀𑆫𑆁 𑆨𑇀𑆫𑆩𑆠𑆴 𑆠𑆼𑆤 𑆮𑆫𑇀𑆠𑆤𑇀𑆪𑆫𑆳𑆟𑆳𑆁 𑆮𑆴𑆪𑆾𑆓𑆳𑆮𑆯𑆴𑆰𑇀𑆛𑆮𑆳𑆱𑆤𑆳 𑆩𑆡𑇀𑆪𑆠𑆼 𑆪𑆳
𑆮𑆴𑆱𑇀𑆩𑆸𑆠𑆴𑆁 𑆑𑇀𑆫𑆩𑆳𑆢𑇀𑆪𑆳𑆤𑇀𑆠𑇀𑆪𑆠𑆂𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆼𑆰𑆶 𑆠𑆠𑇀𑆱𑆁𑆲𑆳𑆫𑆖𑆑𑇀𑆫𑆑𑇀𑆫𑆩 𑆅𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼 𑇅 𑆪𑆠𑆂 𑆥𑇀𑆫𑆾𑆑𑇀𑆠
𑆄𑆠𑇀𑆩𑆑𑆼𑆮𑆬𑆠𑇀𑆮𑆼’𑆥𑆴 𑆧𑆳𑆲𑇀𑆪𑆳𑆤𑆶𑆫𑆳𑆓𑆾 𑆩𑆤𑆳𑆑𑇀𑆱𑇀𑆡𑆴𑆠𑆫𑆴𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆖𑆼𑆰𑇀𑆛𑆳𑆑𑆳𑆬𑆼 𑆑𑆳𑆫𑇀𑆪𑆠𑆂 𑆪𑆾𑆓𑆴𑆤𑆱𑇀𑆠𑆶
𑆧𑆳𑆲𑇀𑆪𑆳𑆤𑆶𑆫𑆳𑆓𑆁 𑆨𑆴𑆢𑇀𑆪𑆼𑆫𑆤𑇀 𑆃𑆤𑇀𑆠𑆫𑇀𑆩𑆶𑆒𑆵𑆨𑆳𑆮𑆼𑆤𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆤𑆴𑆫𑆳𑆱𑆁 𑆮𑆴𑆤𑆳 𑇅 𑆍𑆰𑆾
𑆨𑆽𑆫𑆮𑆵𑆩𑆶𑆢𑇀𑆫𑆳𑆢𑆴𑆒𑆼𑆖𑆫𑇀𑆪𑆤𑇀𑆠𑆑𑇀𑆫𑆩𑆂 𑇆𑇑𑇗𑇆

संविच्चक्रं द्वादशारगणमयं पञ्चाधावर्तनिलग्नं यस्यामराणीन्द्रियात्मकानि
च वर्तनिर्विश्वमयभूतात्मिका च । यद्यपि बुद्ध्यरनाममुख्यारेणैव तत्रापि
वर्तनिलग्नेन भिन्नरूपबाह्य इव वर्तनिं दृश्यते । वर्तन्यभिन्नपदं
द्रष्टुं बुद्ध्यरं वर्तन्यलग्नं भावयेच्च तत्खण्डचक्रमिति कथ्यते । यदा
खण्डचक्रं भ्रमति तेन वर्तन्यराणां वियोगावशिष्टवासना मथ्यन्ते या
विस्मृतिं क्रमाद्यान्त्यतःशास्त्रेषु तत्संहारचक्रक्रम इत्युच्यते । संविद्चक्रं
द्वादशारगणमयं पञ्चाधावर्तनिलग्नं यस्यामराणीन्द्रियात्मकानि च
वर्तनिर्विश्वमयभूतात्मिका च । यद्यपि बुद्ध्यरनाममुख्यारेण तत्रापि
वर्तनिलग्नेन भिन्नरूपबाह्य इव वर्तनिं दृश्यते । वर्तन्यभिन्नपदं
द्रष्टुं बुद्ध्यरं वर्तन्यलग्नं भावयेच्च तत्खण्डचक्रमिति कथ्यते । यदा
खण्डचक्रं भ्रमति तेन वर्तन्यराणां वियोगावशिष्टवासना मथ्यते या
विस्मृतिं क्रमाद्यान्त्यतःशास्त्रेषु तत्संहारचक्रक्रम इत्युच्यते । यतः प्रोक्त
आत्मकेवलत्वे’पि बाह्यानुरागो मनाक्स्थितरिन्द्रियचेष्टाकाले कार्यतः योगिनस्तु
बाह्यानुरागं भिद्येरन् अन्तर्मुखीभावेनेन्द्रियनिरासं विना । एषो
भैरवीमुद्रादिखेचर्यन्तक्रमः ॥१७॥

Saṃviccakraṃ dvādaśāragaṇamayaṃ pañcādhāvartanilagnaṃ yasyāmarāṇīndriyātmakāni ca vartanirviśvamayabhūtātmikā ca | Yadyapi buddhyaranāmamukhyāreṇaiva tatrāpi vartanilagnena bhinnarūpabāhya iva vartaniṃ dṛśyate | Vartanyabhinnapadaṃ draṣṭuṃ buddhyaraṃ vartanyalagnaṃ bhāvayecca tatkhaṇḍacakramiti kathyate | Yadā khaṇḍacakraṃ bhramati tena vartanyarāṇāṃ viyogāvaśiṣṭavāsanā mathyante yā vismṛtiṃ kramādyāntyataḥśāstreṣu tatsaṃhāracakrakrama ityucyate | Saṃvidcakraṃ dvādaśāragaṇamayaṃ pañcādhāvartanilagnaṃ yasyāmarāṇīndriyātmakāni ca vartanirviśvamayabhūtātmikā ca | Yadyapi buddhyaranāmamukhyāreṇa tatrāpi vartanilagnena bhinnarūpabāhya iva vartaniṃ dṛśyate | Vartanyabhinnapadaṃ draṣṭuṃ buddhyaraṃ vartanyalagnaṃ bhāvayecca tatkhaṇḍacakramiti kathyate | Yadā khaṇḍacakraṃ bhramati tena vartanyarāṇāṃ viyogāvaśiṣṭavāsanā mathyate yā vismṛtiṃ kramādyāntyataḥśāstreṣu tatsaṃhāracakrakrama ityucyate | Yataḥ prokta ātmakevalatve’pi bāhyānurāgo manāksthitarindriyaceṣṭākāle kāryataḥ yoginastu bāhyānurāgaṃ bhidyeran antarmukhībhāvenendriyanirāsaṃ vinā | Eṣo bhairavīmudrādikhecaryantakramaḥ || 17 ||

The Wheel of Consciousness (saṃvit-cakram) is made of a twelvefold set of spokes (dvādaśa-ara-gaṇa-mayam) attached to the fivefold felloe (pañcādhā-vartani-lagnam) in which (yasyām) the spokes (arāṇi) consist of the senses (indriya-ātmakāni) and (ca…ca) the felloe (vartaniḥ) is made of the mahābhūta-s (which) compose the world (viśva-maya-bhūta-ātmikā). Though (api) there (tatra), merely (eva) the main spoke (, which is) called the spoke of the intellect (buddhi-ara-nāma-mukhya-areṇa) (when) it is attached to the felloe (vartani-lagnena), sees (dṛśyate) the felloe (vartanim) as a divided reality in the form of external world (bhinna-rūpa-bāhyaḥ…iva).

To see (draṣṭum) the undivided condition of the felloe (vartani-abhinna-padam), the spoke of the intellect (buddhi-aram) must be (bhāvayet) detached from the felloe (vartani-alagnam) and (ca) that (tat) is called (iti…kathyate) the broken wheel (khaṇḍa-cakram). When (yadā) the broken wheel (khaṇḍa-cakram) is rotating (bhramati), it (tena) churns (mathyate) the remaining impressions of separation (viyoga-avaśiṣṭa-vāsanāḥ) between the spokes and the felloe (vartani-arāṇām) which (yāḥ) attain (yānti) oblivion (vismṛtim) in a successive way (kramāt), hence (tathā), in the Scriptures (śāstreṣu), that (tat) is called (iti…ucyate) the ‘Saṃhāracakrakrama’ or the ‘Process of the Wheel of Dissolution’. (saṃhāra-cakra-kramaḥ).

Notes:

The Wheel of Dissolution operates as the process of detaching the intellect from the external world, and not as the destruction of the world. The Destruction of the world does never exist because the world has never been created outside the Mirror of Consciousness. It is not created. It is merely reflected as the visible form of Consciousness when Consciousness expands in the form of the senses. If something is not created, it cannot be destroyed. This is understandable only when one’s understanding faculty or intellect is not attached to the idea of difference. Saṃhāra or Dissolution is merely withdrawal of the idea of difference. One thinks that the world can be destroyed only because he believes the opposite too, namely, that the world is created.

Because (yataḥ) even (api) in the previously mentioned (prokte) isolated state of the Self (ātmā-kevalatve), some (manāk) attachment to externality (bāhya-anurāgaḥ) remains (sthitaḥ) while the senses are working (indriya-ceṣṭā-kāle), consequently (kāryataḥ), yogin-s (yoginaḥ…tu) must break (bhidyeran) (such) attachment to the external (bāhya-anurāgam) by being introverted (antar-mukhī-bhāvena) without (vinā) rejecting the senses (indriya-nirāsam). This (eṣaḥ) process starts with Bhairavīmudrā and ends in Khecarī (bhairavī-mudrā-ādi-khecarī-anta-kramaḥ). || 17 ||

𑆖𑆑𑇀𑆫𑆳𑆤𑇀𑆠𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆩𑆴𑆢𑆁 𑆥𑇀𑆫𑆑𑆛𑆁 𑆱𑇀𑆡𑆴𑆫𑆁 𑆪𑆠𑇀
𑆠𑆠𑇀𑆱𑆠𑇀𑆪𑆩𑆩𑇀𑆧𑆶𑆘𑆩𑆴𑆮𑆳𑆩𑇀𑆧𑆫𑆯𑆳𑆤𑇀𑆠𑆴𑆱𑆑𑇀𑆠𑆩𑇀  𑇅
𑆃𑆱𑇀𑆥𑆸𑆰𑇀𑆛𑆩𑆩𑇀𑆨𑆱𑆴 𑆓𑆠𑆁 𑆥𑇀𑆫𑆠𑆴 𑆢𑆵𑆫𑇀𑆔𑆤𑆳𑆬𑆁
𑆠𑆱𑇀𑆪𑆳𑆥𑆴 𑆑𑆫𑇀𑆢𑆩𑆫𑆠𑆁 𑆢𑇀𑆪𑆶𑆠𑆴𑆮𑆴𑆥𑇀𑆫𑆪𑆶𑆑𑇀𑆠𑆩𑇀 𑇆𑇑𑇘𑇆

चक्रान्तसंस्थितमिदं प्रकटं स्थिरं यत्
तत्सत्यमम्बुजमिवाम्बरशान्तिसक्तम्  ।
अस्पृष्टमम्भसि गतं प्रति दीर्घनालं
तस्यापि कर्दमरतं द्युतिविप्रयुक्तम् ॥१८॥

Cakrāntasaṃsthitamidaṃ prakaṭaṃ sthiraṃ yat
tatsatyamambujamivāmbaraśāntisaktam  |
Aspṛṣṭamambhasi gataṃ prati dīrghanālaṃ
tasyāpi kardamarataṃ dyutiviprayuktam || 18 ||

This (Oneness) (idam) which (yat) firmly rests in the middle of the wheel (of the senses -as the Axle of the wheel-) (cakra-anta-saṃsthitam) is evidently (prakaṭam) immovable (sthiram). Its Reality (tat-satyam) is just like the lotus (ambujam…iva) (which) is untouched (aspṛṣṭam) (and) enjoys the peace of the Sky (ambara-śānti-saktam), but because its (tasya…api…prati) long stem (dīrgha-nālam) rests (gatam) in the water (ambhasi), (it) enjoys the mud (, and consequently, it is) (kardama-ratam) destitute of the Splendour (of the Sun just like an extroverted intellect is destitute of the Light of the Self) (dyuti-viprayuktam). || 18 ||

𑆱𑆁𑆮𑆴𑆖𑇀𑆖𑆑𑇀𑆫𑆳𑆑𑇀𑆰𑆳𑆩𑇀𑆧𑆶𑆘𑆪𑆾𑆂 𑆱𑆠𑇀𑆪𑆠𑆳𑆱𑇀𑆥𑆸𑆰𑇀𑆛𑆳 𑆧𑆶𑆢𑇀𑆣𑆴𑆥𑆫𑆴𑆩𑆴𑆠𑆠𑇀𑆮𑆼𑆤 𑆠𑆡𑆽𑆮𑆳𑆩𑇀𑆧𑆶𑆘𑆁
𑆑𑆫𑇀𑆢𑆩𑆼𑆤𑆳𑆱𑇀𑆥𑆸𑆰𑇀𑆛𑆩𑆴𑆮 𑆪𑆁 𑆠𑆢𑇀𑆢𑆵𑆫𑇀𑆔𑆤𑆳𑆬𑆁 𑆮𑆴𑆯𑆠𑆴 𑇅 𑆄𑆑𑇀𑆰𑆳𑆩𑇀𑆧𑆶𑆘𑆪𑆾𑆱𑇀𑆠𑆡𑆳 𑆥𑆢𑆁
𑆥𑇀𑆫𑆧𑆾𑆣𑆴𑆠𑆱𑆁𑆮𑆴𑆬𑇀𑆬𑆑𑇀𑆰𑆟𑆩𑇀 𑇆𑇑𑇘𑇆

संविच्चक्राक्षाम्बुजयोः सत्यतास्पृष्टा बुद्धिपरिमितत्वेन तथैवाम्बुजं
कर्दमेनास्पृष्टमिव यं तद्दीर्घनालं विशति । आक्षाम्बुजयोस्तथा पदं
प्रबोधितसंविल्लक्षणम् ॥१८॥

Saṃviccakrākṣāmbujayoḥ satyatāspṛṣṭā buddhiparimitatvena tathaivāmbujaṃ kardamenāspṛṣṭamiva yaṃ taddīrghanālaṃ viśati | Ākṣāmbujayostathā padaṃ prabodhitasaṃvillakṣaṇam || 18 ||

The Reality (satyatā) of the Immovable Axle of the Wheel of Consciousness (saṃvit-cakra-ākṣa-ambujayoḥ) is untouched (āspṛṣṭā) by the limitation of the intellect (buddhi-parimitatvena) just like (tathaiva) a lotus (ambujam) is untouched (āspṛṣṭam…iva) by that mud (kardamena) into which (yam) its long stem (tat-dīrgha-nālaṃ) penetrates (viśati). The condition (padam) of the Lotus and the Axle (ākṣa-ambujayoḥ) is therefore (tathā) the symbol of Awakened Consciousness (prabodhita-saṃvit-lakṣaṇam).  || 18 ||

The Sky of Consciousness as Space and Time

𑆥𑆢𑇀𑆩𑆳𑆪 𑆯𑆳𑆤𑇀𑆠𑆓𑆓𑆤𑆁 𑆘𑆬𑆣𑆴𑆫𑇀𑆮𑆴𑆨𑆳𑆠𑆴
𑆪𑆱𑇀𑆪𑆽𑆮 𑆱𑆳 𑆠𑆫𑆠𑆴 𑆮𑆵𑆖𑆴𑆫𑆴𑆲𑆳𑆩𑇀𑆧𑆶𑆣𑆼𑆱𑇀𑆠𑆶  𑇅
𑆱𑆑𑇀𑆠𑆳 𑆱𑇀𑆡𑆴𑆫𑆱𑇀𑆪 𑆤 𑆖𑆬𑆱𑇀𑆪 𑆠𑆶 𑆖𑆚𑇀𑆖𑆬𑆳 𑆮𑆽
𑆪𑆱𑇀𑆪𑆳𑆥𑆴 𑆨𑆼𑆢𑆴𑆠𑆥𑆢𑆁 𑆑𑆴𑆬 𑆧𑆶𑆢𑇀𑆣𑆴𑆱𑆁𑆱𑇀𑆡𑆩𑇀 𑇆𑇑𑇙𑇆

पद्माय शान्तगगनं जलधिर्विभाति
यस्यैव सा तरति वीचिरिहाम्बुधेस्तु  ।
सक्ता स्थिरस्य न चलस्य तु चञ्चला वै
यस्यापि भेदितपदं किल बुद्धिसंस्थम् ॥१९॥

Padmāya śāntagaganaṃ jaladhirvibhāti
yasyaiva sā tarati vīcirihāmbudhestu  |
Saktā sthirasya na calasya tu cañcalā vai
yasyāpi bheditapadaṃ kila buddhisaṃstham || 19 ||

To a lotus (padmāya), the Tranquilled Sky (śānta-gaganaṃ) appears just like (vibhāti) the Ocean (of Consciousness) (jaladhiḥ), of which (yasya…eva) flickering (cañcalā…vai) waves (vīciḥ…sā) in this world (iha) are sticking (saktā) to the firm (sthirasya) (and) waveless --i.e. immovable-- Ocean (ambudheḥ), of which (yasya…api) divided condition (bhedita-padam) truly (kila) rests in the intellect (buddhi-saṃstham). || 19 ||

𑆖𑆴𑆠𑇀𑆱𑆩𑆶𑆢𑇀𑆫𑆒𑆪𑆾𑆫𑇀𑆬𑆑𑇀𑆰𑆟𑆼 𑆱𑆩𑆼 𑇅 𑆃𑆫𑇀𑆟𑆮𑆳𑆂 𑆪𑆼 𑆱𑆩𑆶𑆢𑇀𑆫𑆠𑆬𑆘𑆳𑆠𑆳𑆂 𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆳𑆤𑆵𑆮
𑆤𑆳𑆨𑆴𑆤𑇀𑆤𑆳𑆂 𑆱𑆩𑆶𑆢𑇀𑆫𑆳𑆠𑇀𑆱𑇀𑆮𑆪𑆩𑇀 𑇅 𑆠𑆼 𑆤𑆳𑆨𑆴𑆤𑇀𑆤𑆳 𑆃𑆥𑆵𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆼𑆨𑇀𑆪𑆾 𑆪𑆠𑆱𑇀𑆠𑆼 𑆨𑆴𑆤𑇀𑆤𑆳𑆂 𑆯𑆧𑇀𑆢𑆓𑆾𑆖𑆫𑆼
𑆖𑆽𑆑𑆳𑆨𑆼𑆢𑆂 𑆱 𑆧𑆿𑆢𑇀𑆣𑆂 𑆱𑆩𑆶𑆢𑇀𑆫𑆳𑆫𑇀𑆟𑆮𑆯𑆧𑇀𑆢𑆪𑆾𑆫𑇀𑆨𑆼𑆢𑆫𑆷𑆥𑆵 𑇅 𑆒𑆩𑆴𑆠𑆴 𑆬𑆑𑇀𑆰𑆟𑆁
𑆮𑆑𑇀𑆰𑇀𑆪𑆩𑆳𑆤𑆁 𑆥𑆫𑆒𑆟𑇀𑆝𑆼 𑆪𑆠𑆂 𑆒𑆥𑇀𑆫𑆱𑇀𑆠𑆳𑆮𑆂 𑆱𑆦𑆬𑆂 𑆢𑆼𑆯𑆑𑆳𑆬𑆥𑇀𑆫𑆑𑆳𑆯𑆤𑆼 𑇆𑇑𑇙𑇆

चित्समुद्रखयोर्लक्षणे समे । अर्णवाः ये समुद्रतलजाताः प्रतिबिम्बानीव
नाभिन्नाः समुद्रात्स्वयम् । ते नाभिन्ना अपीन्द्रियेभ्यो यतस्ते भिन्नाः शब्दगोचरे
चैकाभेदः स बौद्धः समुद्रार्णवशब्दयोर्भेदरूपी । खमिति लक्षणं
वक्ष्यमानं परखण्डे यतः खप्रस्तावः सफलः देशकालप्रकाशने ॥१९॥

Citsamudrakhayorlakṣaṇe same | Arṇavāḥ ye samudratalajātāḥ pratibimbānīva nābhinnāḥ samudrātsvayam | Te nābhinnā apīndriyebhyo yataste bhinnāḥ śabdagocare caikābhedaḥ sa bauddhaḥ samudrārṇavaśabdayorbhedarūpī | Khamiti lakṣaṇaṃ vakṣyamānaṃ parakhaṇḍe yataḥ khaprastāvaḥ saphalaḥ deśakālaprakāśane || 19 ||

The symbols (lakṣaṇe) of the Ocean of Consciousness and the Sky of Consciousness (cit-samudra-khayoḥ) are the same (same). The waves (arṇavāḥ) that are (ye) generated on the surface of the Ocean (samudra-tala-jātāḥ) similarly to reflections in a mirror (pratibimbāni…iva), are not different (na…abhinnāḥ) from the Ocean (samudrāt) Itself (svayam). They (te) are not (na) even (api) different (abhinnā) to the senses (īndriyebhyaḥ), because (yataḥ) they are (te) different (bhinnāḥ) only (eva) on the sphere of words (śabda-gocare), and (ca) the (saḥ) only (eka) difference (bhedaḥ) is intellectual (bauddhaḥ) in the form of the difference (bheda-rūpī) between the words ‘ocean’ and the ‘waves’ (samudra-arṇava-śabdayoḥ). The symbol (lakṣaṇam) of the Sky (kham…iti) will be explained (vakṣyamānam) in the next section (para-khaṇḍe), because (yataḥ) the topic of the Sky (kha-prastāvaḥ) (can) effectively (saphalaḥ) display time and space (deśa-kāla-prakāśane). || 19 ||

𑆑𑆯𑇀𑆖𑆴𑆤𑇀𑆤 𑆒𑆼 𑆖𑆫𑆴𑆠𑆶𑆩𑆤𑇀𑆠𑆫𑆩𑆼𑆮 𑆯𑆑𑇀𑆠𑆾
𑆧𑆤𑇀𑆣𑆁 𑆥𑆫𑆱𑇀𑆥𑆫𑆩𑆴𑆲 𑆥𑇀𑆫𑆑𑆛𑆁 𑆮𑆴𑆤𑆳 𑆠𑆩𑇀  𑇅
𑆱𑆳𑆤𑆤𑇀𑆢𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑆨𑆷𑆠𑆴𑆠𑆪𑆳 𑆱𑇀𑆮𑆯𑆑𑇀𑆠𑆼𑆫𑇀
𑆃𑆠𑇀𑆪𑆤𑇀𑆠𑆒𑆼𑆖𑆬𑆤𑆩𑆴𑆠𑇀𑆪𑆨𑆴𑆣𑆵𑆪𑆠𑆼’𑆠𑆂 𑇆𑇒𑇐𑇆

कश्चिन्न खे चरितुमन्तरमेव शक्तो
बन्धं परस्परमिह प्रकटं विना तम्  ।
सानन्दनिर्विकलभूतितया स्वशक्तेर्
अत्यन्तखेचलनमित्यभिधीयते’तः ॥२०॥

Kaścinna khe caritumantarameva śakto
bandhaṃ parasparamiha prakaṭaṃ vinā tam  |
Sānandanirvikalabhūtitayā svaśakter
atyantakhecalanamityabhidhīyate’taḥ || 20 ||

No one (kaścit…na) can (śaktaḥ) fly (caritum) in the Sky (of Consciousness) (khe) that (iha) is (truly) without (vinā) a (tam) visible (prakaṭam) point of reference --lit. mutual connection-- (bandham…parasparam) in it (antaram…eva). Hence (ataḥ), one’s own Śakti’s (sva-śakteḥ) Solitary (ekam) (Condition of) ‘Moving in the Unlimited Sky --i.e. ‘the State of Khecarī’-- (atyanta-khe-calanam)’ is to be expressed (abhidhīyate) as (iti) the Blissful State of Existence beyond thoughtful --i.e. beyond the agitated-- (awareness) (sānanda-nirvikala-bhūtitayā). || 20 ||

𑆧𑆤𑇀𑆣𑆾 𑆪𑆡𑆼𑆢𑆸𑆯 𑆉𑆠𑆂 𑆱𑇀𑆮𑆩𑆤𑆾’𑆮𑆑𑆳𑆯𑆼
𑆧𑆶𑆢𑇀𑆣𑆴𑆯𑇀𑆖 𑆪𑆂 𑆥𑆫𑆴𑆩𑆴𑆠𑆽𑆮 𑆮𑆴𑆑𑆬𑇀𑆥𑆘𑆳𑆠𑆂  𑇅
𑆠𑇀𑆪𑆳𑆓𑆳𑆢𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆣𑆫𑆟𑆳𑆖𑇀𑆖 𑆥𑆶𑆤𑆂 𑆥𑇀𑆫𑆱𑆷𑆠𑆳
𑆠𑆡𑆳𑆥𑆴 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬 𑆍𑆮 𑆠𑆪𑆾𑆫𑆨𑆳𑆮𑆂 𑇆𑇒𑇑𑇆

बन्धो यथेदृश ऋतः स्वमनो’वकाशे
बुद्धिश्च यः परिमितैव विकल्पजातः  ।
त्यागाद्विकल्पधरणाच्च पुनः प्रसूता
तथापि निर्विकल एव तयोरभावः ॥२१॥

Bandho yathedṛśa ṛtaḥ svamano’vakāśe
buddhiśca yaḥ parimitaiva vikalpajātaḥ  |
Tyāgādvikalpadharaṇācca punaḥ prasūtā
tathāpi nirvikala eva tayorabhāvaḥ || 21 ||

Just as (yathā) such (īdṛśaḥ) ‘reference points’ (bandhaḥ) which (yaḥ) are born from thoughts (vikalpa-jātaḥ) shine (ṛtaḥ) in the space of one’s mind (sva-manas-avakāśe) and (ca) only (eva) the limited (parimitā) intellect (buddhiḥ) rises (prasūtā) again and again (punaḥ) from the act of grabbing and rejecting thoughts (tyāgāt…vikalpa-dharaṇāt…ca), therefore (tathā…api), the absence (abhāvaḥ) of both --i.e. of ‘grabbing and rejecting’ mental content-- (tayoḥ) (is) only (eva) the thoughtless condition --lit. beyond the agitated that is mentioned in the previous verse-- (nirvikalaḥ). || 21 ||

𑆖𑆬𑆤𑆁 𑆯𑆑𑇀𑆪𑆁 𑆪𑆢𑆳 𑆥𑆫𑆱𑇀𑆥𑆫𑆱𑆩𑇀𑆧𑆤𑇀𑆣𑆳 𑆨𑆮𑆤𑇀𑆠𑇀𑆪𑆼𑆮 𑆪𑆽𑆂 𑆱𑇀𑆮𑆳𑆱𑇀𑆥𑆢𑆁 𑆥𑇀𑆫𑆩𑆼𑆪𑆩𑇀
𑆨𑆮𑆠𑆴 𑇅 𑆍𑆠𑆤𑇀𑆩𑆳𑆥𑆤𑆁 𑆢𑆼𑆯𑆩𑆠𑆴𑆫𑇀𑆮𑆴𑆨𑆳𑆠𑆴 𑆠𑆡𑆳 𑆃𑆤𑆤𑇀𑆠𑆒𑆼𑆖𑆫𑆠𑇀𑆮𑆯𑆧𑇀𑆢
𑆅𑆠𑇀𑆪𑆥𑆫𑆴𑆩𑆳𑆟𑆳𑆱𑇀𑆠𑆴𑆠𑇀𑆮𑆩𑆼𑆮 𑇅 𑆍𑆠𑆠𑇀𑆱𑆫𑇀𑆮𑆱𑇀𑆮𑆱𑇀𑆮𑆨𑆳𑆮𑆂 𑆱𑆢𑆳 𑇅 𑆃𑆠𑆾 𑆮𑇀𑆪𑆾𑆩𑆳 𑆮𑆳 𑆒𑆁𑆮𑆳
𑆱𑆩𑇀𑆮𑆴𑆢𑆾 𑆤𑆽𑆮 𑆣𑇀𑆪𑆳𑆤𑆯𑆴𑆬𑆳𑆑𑆳𑆱𑆾 𑆮𑆳 𑆮𑆴𑆨𑆴𑆤𑇀𑆤𑆳𑆛𑆮𑆵 𑆱𑇀𑆮𑆱𑇀𑆮𑆨𑆳𑆮 𑆍𑆮 𑆖
𑆪𑆱𑇀𑆩𑆴𑆤𑇀𑆥𑆫𑆱𑇀𑆥𑆫𑆱𑆩𑇀𑆧𑆤𑇀𑆣𑆳𑆂 𑆑𑆬𑇀𑆥𑆴𑆠𑆳 𑆍𑆮 𑆠𑆡𑆳 𑆠𑆼’𑆯𑆑𑇀𑆠𑆂 𑆱𑆢𑇀𑆮𑆴𑆔𑇀𑆤𑆳 𑆅𑆮 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆼
𑆨𑆮𑆤𑇀𑆠𑆴 𑆩𑆴𑆠𑆧𑆶𑆢𑇀𑆣𑇀𑆪𑆳𑆂 𑆥𑇀𑆫𑆠𑆴𑆬𑆾𑆩𑆠𑆂 𑇅 𑆍𑆠𑆠𑇀𑆥𑆢𑆁 𑆤𑆴𑆯𑇀𑆖𑆴𑆤𑇀𑆠𑆠𑆳 𑆪𑆪𑆳 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆁
𑆢𑆸𑆯𑇀𑆪𑆠𑆼 𑇅 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆩𑇀 𑆮𑆴𑆱𑆫𑇀𑆓𑆯𑆑𑇀𑆠𑆴𑆱𑆁𑆑𑆶𑆬𑆩𑆥𑆴 𑆖 𑆯𑆑𑇀𑆠𑆁 𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆤𑇀𑆑𑆫𑇀𑆠𑆶𑆁 𑆪𑆼
𑆱𑆩𑇀𑆧𑆤𑇀𑆣𑆳 𑆮𑆴𑆨𑆳𑆠𑆴 𑆱𑆫𑇀𑆮𑆠𑇀𑆫𑆳𑆠𑆯𑇀𑆖𑆬𑆤𑆨𑇀𑆫𑆩𑆾 𑆮𑆫𑇀𑆠𑆠𑆴 𑇅 𑆆𑆢𑆸𑆯𑆨𑇀𑆫𑆩
𑆄𑆠𑇀𑆩𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆮𑆴𑆥𑆫𑆵𑆠𑆓𑇀𑆫𑆲𑆤𑆁 𑆪𑆼𑆤 𑆠𑆤𑇀𑆤𑆵𑆫𑆷𑆥𑆥𑆢𑆁 𑆫𑆷𑆥𑆱𑆫𑇀𑆘𑆤𑆼𑆤 𑆥𑆫𑆴𑆥𑆷𑆫𑇀𑆪𑆠𑆼 𑇅
𑆄𑆠𑇀𑆩𑆳 𑆠𑆶 𑆤𑆽𑆮 𑆖𑆫𑆠𑆴 𑆤 𑆫𑆷𑆥𑆓𑆾𑆖𑆫𑆼’𑆥𑆴 𑆪𑆠 𑆄𑆠𑇀𑆩𑆳𑆤𑆤𑇀𑆠𑆩𑆳𑆠𑆳𑆨𑆴𑆮𑇀𑆪𑆑𑇀𑆠𑆫𑆷𑆥𑆳𑆟𑆳𑆁
𑆥𑆫𑆴𑆠𑆾’𑆠𑆂 𑆱 𑆱𑆫𑇀𑆘𑆤𑆧𑆵𑆘𑆼𑆤 𑆱𑆢𑆳 𑆠𑆴𑆰𑇀𑆜𑆠𑆴 𑇅 𑆩𑆴𑆠𑆧𑆶𑆢𑇀𑆣𑆵 𑆫𑆷𑆥𑆨𑇀𑆫𑆩𑆼𑆟 𑆮𑆴𑆱𑇀𑆩𑆴𑆠𑆳 𑆖
𑆱 𑆧𑆶𑆢𑇀𑆣𑇀𑆪𑆳 𑆫𑆷𑆥𑆩𑆮𑆳𑆱𑇀𑆠𑆮𑆖𑆬𑆤𑆥𑇀𑆫𑆩𑆳𑆟𑆁 𑆧𑆾𑆣𑆪𑆠𑆴 𑇅 𑆃𑆮𑆳𑆱𑇀𑆠𑆮𑆯𑆧𑇀𑆢 𑆅𑆲𑆳𑆥𑆴
𑆩𑆠𑆴𑆑𑆸𑆠𑆱𑆁𑆑𑆬𑇀𑆥𑆱𑆳𑆫𑇀𑆡𑆮𑆳𑆤𑇀𑆪𑆠𑆾 𑆤 𑆢𑆶𑆰𑇀𑆛𑆠𑆳 𑆥𑇀𑆫𑆨𑆾𑆂 𑆱𑆠𑇀𑆪𑆠𑆳𑆪𑆳𑆁 𑆠𑆠
𑆍𑆠𑆢𑆮𑆳𑆱𑇀𑆠𑆮𑆱𑆫𑇀𑆘𑆤𑆁 𑆠𑆠𑇀𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆠𑆳𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆪𑆠𑇀𑆪𑆼𑆮 𑆑𑆳𑆫𑇀𑆪𑆠𑆂 𑆱𑆫𑇀𑆮𑆫𑆷𑆥𑆳𑆟𑆴
𑆠𑆤𑇀𑆩𑆪𑆳𑆤𑆴 𑇅 𑆍𑆠𑆠𑇀𑆱𑆠𑇀𑆪𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆤𑆩𑆘𑆳𑆠𑆱𑇀𑆮𑆨𑆳𑆮𑆤𑆳𑆡𑆢𑆸𑆰𑇀𑆛𑆴𑆱𑆁𑆱𑇀𑆡𑆩𑇀 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆁
𑆯𑇀𑆫𑆵𑆱𑆾𑆩𑆳𑆤𑆤𑇀𑆢𑆼𑆤 𑆠𑆠𑇀𑆯𑆴𑆮𑆢𑆸𑆰𑇀𑆛𑆿

𑆑𑆶𑆠𑇀𑆱𑆴𑆠𑆼𑇁𑆑𑆶𑆠𑇀𑆱𑆴𑆠𑆱𑇀𑆪 𑆱𑇀𑆪𑆳𑆠𑇀𑆑𑆡𑆩𑆶𑆤𑇀𑆩𑆶𑆒𑆠𑆼𑆠𑆴 𑆖𑆼𑆠𑇀𑇆

𑆫𑆷𑆥𑆥𑇀𑆫𑆱𑆳𑆫𑆫𑆱𑆠𑆾 𑆓𑆫𑇀𑆲𑆴𑆠𑆠𑇀𑆮𑆩𑆪𑆶𑆑𑇀𑆠𑆴𑆩𑆠𑇀  𑇅
𑆥𑆚𑇀𑆖𑆥𑇀𑆫𑆑𑆳𑆫𑆑𑆸𑆠𑇀𑆪𑆾𑆑𑇀𑆠𑆴𑆯𑆴𑆮𑆠𑇀𑆮𑆳𑆤𑇀𑆤𑆴𑆘𑆑𑆫𑇀𑆩𑆟𑆼𑇆
𑆥𑇀𑆫𑆮𑆸𑆠𑇀𑆠𑆱𑇀𑆪 𑆤𑆴𑆩𑆴𑆠𑇀𑆠𑆳𑆤𑆳𑆩𑆥𑆫𑆼𑆰𑆳𑆁 𑆑𑇀𑆮 𑆩𑆳𑆫𑇀𑆓𑆟𑆩𑇀 𑇅

𑆅𑆠𑇀𑆪𑆤𑆤𑇀𑆠𑆒𑆼𑆖𑆫𑆠𑇀𑆮𑆁 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆥𑇀𑆫𑆱𑆳𑆢𑆼𑆤 𑆮𑆫𑇀𑆠𑆠𑆴 𑆱𑆩𑆳𑆮𑆼𑆯𑆫𑆷𑆥𑆼𑆟
𑆮𑆴𑆢𑇀𑆪𑆳𑆱𑆩𑆶𑆠𑇀𑆡𑆳𑆤𑆮𑆠𑇀 𑇅 𑆪𑆡𑆳 𑆯𑇀𑆫𑆵𑆯𑆴𑆮𑆱𑆷𑆠𑇀𑆫𑆼𑆰𑆶

𑆮𑆴𑆢𑇀𑆪𑆱𑆩𑆶𑆠𑇀𑆡𑆳𑆤𑆼 𑆱𑇀𑆮𑆳𑆨𑆳𑆮𑆴𑆑𑆼 𑆒𑆼𑆖𑆫𑆵 𑆯𑆴𑆮𑆳𑆮𑆱𑇀𑆡𑆳

𑆅𑆠𑆴 𑆮𑆴𑆢𑇀𑆪𑆳 𑆩𑆤𑇀𑆠𑇀𑆫𑆫𑆲𑆱𑇀𑆪𑆳𑆤𑇀𑆤𑆳𑆤𑇀𑆪𑆳 𑆪𑆾’𑆲𑆩𑇀𑆮𑆴𑆩𑆫𑇀𑆯𑆂 𑇅 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆁 𑆒𑆼𑆖𑆫𑆠𑇀𑆮𑆁 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆾
𑆤𑆴𑆠𑇀𑆪𑆳𑆮𑆱𑇀𑆡𑆳 𑆯𑆴𑆮𑆳𑆮𑆱𑇀𑆡𑆳 𑇅

𑆍𑆰 𑆒𑆼𑆖𑆫𑆠𑇀𑆮𑆱𑆩𑆳𑆮𑆼𑆯𑆾 𑆤𑆴𑆠𑇀𑆪𑆾 𑆨𑆮𑆠𑆴 𑆪𑆢𑆳 𑆩𑆠𑆴𑆂 𑆯𑆑𑇀𑆠𑆳 𑆓𑆷𑆞𑆱𑆠𑇀𑆪𑆁 𑆘𑇀𑆚𑆳𑆠𑆶𑆁 𑆨𑆮𑆠𑆴
𑆠𑆠𑇀𑆱𑆩𑆳𑆮𑆼𑆯𑆮𑇀𑆪𑆑𑇀𑆠𑆠𑆳𑆓𑇀𑆫𑆱𑆤𑆼𑆤 𑇅 𑆍𑆠𑆠𑇀𑆱𑇀𑆦𑆶𑆛𑆩𑆶𑆢𑆴𑆠𑆁 𑆪𑆢𑆳 𑆪𑆾𑆓𑆴𑆤𑆂
𑆱𑆩𑆳𑆮𑆼𑆯𑆮𑇀𑆪𑆶𑆠𑇀𑆡𑆳𑆤𑆪𑆾𑆫𑇀𑆤 𑆮𑆴𑆨𑆼𑆢𑆂 𑇅 𑆱𑇀𑆡𑆳𑆤𑆩𑆼𑆠𑆤𑇀𑆤𑆴𑆘𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆁
𑆪𑆘𑇀𑆘𑆕𑇀𑆓𑆩𑆱𑇀𑆡𑆳𑆮𑆫𑆳𑆠𑇀𑆩𑆑𑆁 𑆖 𑆩𑆶𑆢𑇀𑆫𑆳𑆑𑇀𑆫𑆩𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆩𑇀 𑇅 𑆍𑆠𑆤𑇀𑆤𑆴𑆫𑆳𑆮𑆼𑆯𑆥𑆢𑆩𑆴𑆠𑆴 𑆑𑆡𑇀𑆪𑆠𑆼
𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆯𑇀𑆫𑆵𑆗𑆶𑆩𑇀𑆩𑆳𑆱𑆁𑆑𑆼𑆠𑆥𑇀𑆫𑆑𑆳𑆯𑆼 𑇅

𑆓𑇀𑆫𑆳𑆱𑆳𑆢𑆤𑆳𑆮𑆸𑆠𑆁…𑆱𑆩𑆶𑆢𑇀𑆢𑆴𑆰𑇀𑆛𑆁 𑆤𑆴𑆫𑆳𑆬𑆩𑇀𑆧𑆁 𑆤𑆴𑆫𑆳𑆯𑇀𑆫𑆪𑆩𑇀𑇆
𑆥𑆫𑆁 𑆪𑆾𑆓𑆮𑆫𑆁 𑆓𑆶𑆲𑇀𑆪𑆁 𑆤𑆴𑆪𑆠𑆣𑇀𑆪𑆳𑆤𑆮𑆫𑇀𑆘𑆴𑆠𑆩𑇀

𑆤𑆴𑆠𑇀𑆪𑆁 𑆨𑆳𑆠𑆴 𑆤𑆴𑆫𑆳𑆮𑆼𑆯𑆖𑆼𑆠𑆱𑆳𑆩𑆤𑆴𑆫𑆾𑆣𑆠 𑆅𑆠𑆴 𑇆𑇒𑇐-𑇒𑇑𑇆

चलनं शक्यं यदा परस्परसम्बन्धा भवन्त्येव यैः स्वास्पदं प्रमेयम्
भवति । एतन्मापनं देशमतिर्विभाति तथा अनन्तखेचरत्वशब्द
इत्यपरिमाणास्तित्वमेव । एतत्सर्वस्वस्वभावः सदा । अतो व्योमा वा खंवा
सम्विदो नैव ध्यानशिलाकासो वा विभिन्नाटवी स्वस्वभाव एव च
यस्मिन्परस्परसम्बन्धाः कल्पिता एव तथा ते’शक्तः सद्विघ्ना इव स्वात्मने
भवन्ति मितबुद्ध्याः प्रतिलोमतः । एतत्पदं निश्चिन्तता यया स्वात्मस्वातन्त्र्यं
दृश्यते । स्वात्मस्वातन्त्र्यम् विसर्गशक्तिसंकुलमपि च शक्तं विकल्पान्कर्तुं ये
सम्बन्धा विभाति सर्वत्रातश्चलनभ्रमो वर्तति । ईदृशभ्रम
आत्मस्वातन्त्र्यविपरीतग्रहनं येन तन्नीरूपपदं रूपसर्जनेन परिपूर्यते ।
आत्मा तु नैव चरति न रूपगोचरे’पि यत आत्मानन्तमाताभिव्यक्तरूपाणां
परितो’तः स सर्जनबीजेन सदा तिष्ठति । मितबुद्धी रूपभ्रमेण विस्मिता च
स बुद्ध्या रूपमवास्तवचलनप्रमाणं बोधयति । अवास्तवशब्द इहापि
मतिकृतसंकल्पसार्थवान्यतो न दुष्टता प्रभोः सत्यतायां तत
एतदवास्तवसर्जनं तत्स्वतन्त्रतां प्रकाशयत्येव कार्यतः सर्वरूपाणि
तन्मयानि । एतत्सत्यप्रत्यभिज्ञानमजातस्वभावनाथदृष्टिसंस्थम् । यथोक्तं
श्रीसोमानन्देन तत्शिवदृष्टौ

कुत्सितेऽकुत्सितस्य स्यात्कथमुन्मुखतेति चेत्॥

रूपप्रसाररसतो गर्हितत्वमयुक्तिमत्  ।
पञ्चप्रकारकृत्योक्तिशिवत्वान्निजकर्मणे॥
प्रवृत्तस्य निमित्तानामपरेषां क्व मार्गणम् ।

इत्यनन्तखेचरत्वं परमेश्वरप्रसादेन वर्तति समावेशरूपेण
विद्यासमुत्थानवत् । यथा श्रीशिवसूत्रेषु

विद्यसमुत्थाने स्वाभाविके खेचरी शिवावस्था

इति विद्या मन्त्ररहस्यान्नान्या यो’हम्विमर्शः । प्रोक्तं खेचरत्वं स्वात्मनो
नित्यावस्था शिवावस्था ।

एष खेचरत्वसमावेशो नित्यो भवति यदा मतिः शक्ता गूढसत्यं ज्ञातुं भवति
तत्समावेशव्यक्तताग्रसनेन । एतत्स्फुटमुदितं यदा योगिनः
समावेशव्युत्थानयोर्न विभेदः । स्थानमेतन्निजसंस्थानं
यज्जङ्गमस्थावरात्मकं च मुद्राक्रमप्रकाशितम् । एतन्निरावेशपदमिति कथ्यते
यथोक्तं श्रीछुम्मासंकेतप्रकाशे ।

ग्रासादनावृतं…समुद्दिष्टं निरालम्बं निराश्रयम्॥
परं योगवरं गुह्यं नियतध्यानवर्जितम्

नित्यं भाति निरावेशचेतसामनिरोधत इति ॥२०-२१॥

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Vidyasamutthāne svābhāvike khecarī śivāvasthā

Iti vidyā mantrarahasyānnānyā yo’hamvimarśaḥ | Proktaṃ khecaratvaṃ svātmano nityāvasthā śivāvasthā |

Eṣa khecaratvasamāveśo nityo bhavati yadā matiḥ śaktā gūḍhasatyaṃ jñātuṃ bhavati tatsamāveśavyaktatāgrasanena | Etatsphuṭamuditaṃ yadā yoginaḥ samāveśavyutthānayorna vibhedaḥ | Sthānametannijasaṃsthānaṃ yajjaṅgamasthāvarātmakaṃ ca mudrākramaprakāśitam | Etannirāveśapadamiti kathyate yathoktaṃ śrīchummāsaṃketaprakāśe |

Grāsādanāvṛtaṃ…samuddiṣṭaṃ nirālambaṃ nirāśrayam ||
Paraṃ yogavaraṃ guhyaṃ niyatadhyānavarjitam

Nityaṃ bhāti nirāveśacetasāmanirodhata iti || 20-21 ||

Locomotion (calanam) is possible (śakyam) only (eva) when (yadā) there are (bhavanti) reference points (paraspara-sambandhāḥ) by which (yaiḥ) one’s own position (sva-āspadam) can be (bhavati) measured (prameyam). This (etat) measuring (māpanam) appears (vibhāti) as the sense of space (deśa-matiḥ), consequently (tathā) the term: ‘The State of Moving in the unlimited space (of Consciousness)’ (ananta-khe-cara-tva-śabdaḥ) is nothing but (eva) ‘existence without measurement’ (aparimāṇa-astitvam). This (etat) is the constant (sadā) condition of one’s own Self in everybody (sarva-sva-sva-bhāvaḥ). Hence (ataḥ), the Empty Space (kham) or (vā…vā) Sky (vyomā) of Consciousness (samvidaḥ) is not at all (na…eva) a meditative space (dhyāna-śila-ākāsaḥ) or (vā) a different place to roam (vibhinna-aṭavī), but (eva…ca) one’s own Real Nature (sva-sva-bhāvaḥ), in which (yasmin) reference points (paraspara-sambandhāḥ) are merely (eva) imagined (kalpitāḥ), therefore (tathā), they (te) cannot (aśaktaḥ) act (bhavanti) (as) real obstacles (sat-vighnāḥ…iva) to one’s own Self (sva-ātmane), in contrary (pratilomataḥ) to what a limited intellect (thinks) (mita-buddhyāḥ).

This (etat) condition (padam) (is called) the thoughtless state (niścintatā) which (yayā) represents (dṛśyate) the Self’s Freedom (svātmā-svātantryam). Though (api) the Freedom of the Self (svātmā-svātantryam) is Full of Creative Power (visarga-śakti-saṃkulam) and (ca) can (śaktam) create (kartum) thoughts (vikalpān) that (ye) appear (vibhāti) as reference points (sambandhāḥ) all around (sarvatra), hence (ataḥ), the illusion of locomotion (calana-bhramaḥ) takes place (vartati).

Such an illusion (īdṛśa-bhramaḥ) is misunderstanding the Freedom of the Self (ātmā-svātantrya-viparīta-grahanam) Which (yena) fills up (paripūryate) Its Formless Nature (tat-nīrūpa-padam) with the creation of forms (rūpa-sarjanena).

But (tu) the Self (ātmā) does not move at all (carati…na…eva). Not (na) even (api) in the world of forms (rūpa-gocare), because (yataḥ) the Self (ātmā) is the eternal experiencer (ananta-mātā) of the manifested forms (abhivyakta-rūpāṇām) all around (paritaḥ), hence (ataḥ), It (saḥ) always (sadā) remains (tiṣṭhati) the Center of Manifestation (sarjana-bījena).

Limited intellect (mita-buddhiḥ) is mesmerised (vismitā) by the illusion of form (rūpa-bhrameṇa), and (ca) it --i.e. illusion-- (saḥ) makes the intellect (buddhyā) consider (bodhayati) form (rūpam) as the proof of the unreal fact of locomotion (avāstava-calana-pramāṇam).

Though (api) the term ‘unreal’ (avāstava-śabdaḥ) here (iha) means ‘intellectually created idea’ (mati-kṛta-saṃkalpa-sārthavān), because (yataḥ) there is no (na) degradation (duṣṭatā) in the Lord’s (prabhoḥ) Reality (satyatāyāṃ), therefore (tataḥ), this (etat) unreal creation --i.e. of forms-- (avāstava-sarjanam) merely (eva) displays (prakāśayati) His Power of Freedom (tat-svatantratām) (and) consequently (kāryataḥ) all the forms (sarva-rūpāṇi) are one with Him (tat-mayāni).

The recognition of this truth (etat…satya-pratyabhijñānam) lies in the viewpoint of the Lord (Who) is one’s own Uncreated Essential Nature (ajāta-svabhāva-nātha-dṛṣṭi-saṃstham). As (yathā) it has been said (uktam) by Venerable Somānanda (śrī-somānandena) in his Śivadṛṣṭiḥ (tat-śiva-dṛṣṭau):

“If it’d be argued that (iti…cet) ‘how can (katham) actually (syāt) be (any) state of eagerness (unmukhatā) for (something) vile (kutsite) in the Precious One --i.e. in Śiva--? (akutsitasya), (then, the answer is): (the expansion of something) vile (, which rises) (garhitatvam) according to the taste of the manifestation of form (in Śiva’s case) (rūpa-prasāra-rasataḥ) is inadequate (reasoning) (ayuktimat). Why (kva) (do we need to) search for (mārgaṇam) other (apareṣām) motivations (nimittānām) of (Him Who is) engaged (pravṛttasya) in His own creation (nija-karmaṇe) due to the Nature of Śiva (Himself Which simply) expresses (His) fivefold act (with the manifestation of form) (pañca-prakāra-kṛtya-ukti-śivatvāt)?”

The state of ‘Moving in the Unlimited Sky (of Consciousness)’ (ananta-khe-caratvam) takes place (vartati) by the Grace of the Supreme Lord (parama-īśvara-prasādena) in the form of Samāveśa or Absorption (samāveśa-rūpeṇa) as Rising of (Spiritual) Wisdom (vidyā-samutthāna-vat). As (it has been said) (yathā) in Venerable Śivasūtra-s (śrī-śiva-sūtreṣu):

“In the spontaneous (svābhāvike) rising of Wisdom (vidyā-samutthāne), existence in the Unlimited Sky of Consciousness (khecarī) (takes place, and that is) the State of Śiva (śiva-avasthā…iti)

(S uch) Wisdom (vidyā) is nothing but (na…anyā) the Secret of Mantra (mantra-rahasyāt) that --i.e. Mantra-- (yaḥ) is Self-awareness (aham-vimarśaḥ). It has already been mentioned (proktam) (that) the State of Khecarī (khecaratvam) is the constant condition of one’s own Self (nitya-avasthā) (that is) the State of Śiva (śiva-avasthā).

Such (an experience of) (eṣaḥ) absorption into the State of Khecarī (khecaratva-samāveśaḥ) becomes (bhavati) constant (nityaḥ) after (yadā) one’s intellect (matiḥ) becomes (bhavati) capable (śaktā) of perceiving (jñātum) the hidden Truth (gūḍha-satyam) by devouring the particularity of that experience (tat-samāveśa-vyaktatā-grasanena). This (etat) rises (uditam) clearly (sphuṭam) when (yadā) samāveśa --i.e. absorption into spiritual trance-- and vyutthāna ---i.e. absence of absorption-- (samāveśa-vyutthānayoḥ) has no (na) difference (vibhedaḥ) for the yogin (yoginaḥ).

This (etat) establishment (sthānam) (is known) as ‘Standing in one’s own Self’ (nija-saṃsthānam) that is (yat) ‘moving (while) being motionless’ (jaṅgama-sthāvara-ātmakam), (and) (ca) it takes place by the Sequence of Mudrā-s (mudrā-krama-prakāśitam). This (etat) is called (iti…kathyate) Absorptionless Condition (nirāveśa-padam), as (yathā) it has been said (uktam) in Venerable Chummāsaṃketaprakāśaḥ (śrī-chummā-saṃketa-prakāśe):

“…from its devouring (tasya…grāsāt)… (rises) the unlimited (condition) (anāvṛtam), (which is) known as (samuddiṣṭam) the supportless (nirālambam) and abodeless (nirāśrayam) Supreme (param) (and) Hidden (guhyam) Majesty of (Supreme) Yoga or Union (yoga-varam), (which is) free of controlled meditation (niyata-dhyāna-varjitam), (and) constantly (nityam) shines (bhāti) for (those, whose) Consciousness is without absorption (nirāveśa-cetasām), because of the lack of imprisonment (anirodhataḥ…iti).” || 20-21 ||

𑆑𑆴𑆩𑆫𑇀𑆡𑆁 𑆮𑆴𑆯𑆴𑆰𑇀𑆠𑆱𑆩𑆳𑆮𑆼𑆯𑆾 𑆪𑆢𑆴 𑆒𑆼𑆖𑆫𑆠𑇀𑆮𑆁 𑆤 𑆑𑆴𑆚𑇀𑆖𑆴𑆢𑆳𑆮𑆼𑆯𑆳𑆮𑆳𑆥𑇀𑆪𑆁 𑆠𑆠𑇀𑆠𑇀𑆮𑆠𑆱𑇀𑆠𑆶
𑆱𑆠𑇀𑆠𑆳𑆫𑆲𑆱𑇀𑆪𑆩𑆼𑆮

किमर्थं विशिष्तसमावेशो यदि खेचरत्वं न किञ्चिदावेशावाप्यं तत्त्वतस्तु
सत्तारहस्यमेव

Kimarthaṃ viśiṣtasamāveśo yadi khecaratvaṃ na kiñcidāveśāvāpyaṃ tattvatastu sattārahasyameva

But why (kimartham) (there is) a particular experience in the form of Absorption (viśiṣta-samāveśaḥ), if (yadi) the State of Khecarī (khecaratvam), in real sense (tattvataḥ), is not (na) something (kiñcid) to be absorbed into (āveśa-avāpyam), but (tu) the secret of existence (sattā-rahasyam...eva)?

𑆧𑆤𑇀𑆣𑆠𑇀𑆮𑆩𑆼𑆮 𑆤𑆴𑆪𑆠𑆂 𑆑𑆴𑆬 𑆩𑆳𑆠𑆴 𑆩𑆳𑆣𑆳-
𑆠𑇀𑆮𑆫𑇀𑆡𑆳𑆠𑇀𑆑𑇀𑆰𑆟𑆼 𑆓𑆓𑆤𑆩𑆠𑇀𑆪𑆶𑆢𑆪𑆼 𑆠𑆶 𑆑𑆯𑇀𑆖𑆴𑆢𑇀  𑇅
𑆪𑆱𑇀𑆩𑆴𑆤𑇀𑆱𑆢𑆳 𑆖𑆫𑆟𑆬𑆑𑇀𑆰𑆤𑆩𑆼𑆑𑆩𑆼𑆮𑆁
𑆑𑆱𑇀𑆪𑆳𑆚𑇀𑆖𑆴𑆢𑆤𑇀𑆠 𑆅𑆲 𑆠𑆢𑇀𑆢𑆴𑆯𑆴 𑆖𑆴𑆤𑇀𑆠𑆴𑆠𑆳𑆪𑆳𑆩𑇀 𑇆𑇒𑇒𑇆

बन्धत्वमेव नियतः किल माति माधा-
त्वर्थात्क्षणे गगनमत्युदये तु कश्चिद्  ।
यस्मिन्सदा चरणलक्षनमेकमेवं
कस्याञ्चिदन्त इह तद्दिशि चिन्तितायाम् ॥२२॥

Bandhatvameva niyataḥ kila māti mādhā-
tvarthātkṣaṇe gaganamatyudaye tu kaścid  |
Yasminsadā caraṇalakṣanamekamevaṃ
kasyāñcidanta iha taddiśi cintitāyām || 22 ||

(B ecause of) the state of a ‘reference point’ (bandha-tvam…eva), on which (yasmin) one (kaścid) (becomes) dependent (niyataḥ…kila) (and) finds room (māti) according to the meaning of the root ‘mā’ --lit. to measure, i.e. one becomes dependent on measuring himself/herself to such a ‘reference point’ and consequently finds room between these two-- (mā-dhātu-arthāt) in the moment (kṣaṇe) of the rising of the idea of ‘space’ (gagana-mati-udaye…tu), is always (sadā) the (tat) sole (ekam…evam) criterion for ‘progressing or moving’ (caraṇa-lakṣanam) in (antaḥ) any (kasyāñcid) imagined (cintitāyām) space (diśi) in this world (iha). || 22 ||

𑆢𑆼𑆯𑆩𑆠𑆴𑆫𑇀𑆨𑆿𑆠𑆴𑆑𑆳 𑆮𑆳 𑆩𑆳𑆤𑆱𑆳 𑆮𑆳 𑆱𑇀𑆮𑆩𑆳𑆥𑆤𑆤𑆴𑆠𑇀𑆪𑆯𑆵𑆬𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆁 𑆪𑆠 𑆍𑆰𑆳𑆁 𑆥𑇀𑆫𑆮𑆸𑆠𑇀𑆠𑆴𑆁
𑆮𑆴𑆤𑆳 𑆨𑆼𑆢𑆾 𑆤𑆾𑆥𑆥𑆳𑆢𑆴𑆠𑆂 𑇅 𑆩𑆠𑆴𑆯𑆵𑆬𑆁 𑆩𑆠𑆴𑆥𑆫𑆴𑆩𑆴𑆠𑆠𑆼𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼 𑆖 𑆠𑆤𑇀𑆤𑆳𑆯𑆼𑆤 𑆤
𑆑𑆴𑆚𑇀𑆖𑆴𑆤𑇀𑆤𑆮𑆩𑆶𑆠𑇀𑆥𑆤𑇀𑆤𑆁 𑆠𑆶 𑆑𑆸𑆠𑇀𑆫𑆴𑆩𑆮𑆴𑆨𑆼𑆢𑆾 𑆬𑆪𑆩𑆼𑆠𑆴 𑆖𑆳𑆮𑆯𑆴𑆰𑇀𑆛𑆾 𑆪𑆂 𑆱 𑆍𑆑𑆱𑇀𑆮𑆫𑆷𑆥 𑆍𑆮 𑇅
𑆍𑆠𑆢𑆠𑆂 𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆤𑆩𑆴𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼 𑆯𑆩𑇀𑆨𑆶𑆢𑆫𑇀𑆯𑆤𑆼 𑇆𑇒𑇒𑇆

देशमतिर्भौतिका वा मानसा वा स्वमापननित्यशीलप्रतिबिम्बं यत एषां प्रवृत्तिं
विना भेदो नोपपादितः । मतिशीलं मतिपरिमिततेत्युच्यते च तन्नाशेन न
किञ्चिन्नवमुत्पन्नं तु कृत्रिमविभेदो लयमेति चावशिष्टो यः स एकस्वरूप एव ।
एतदतः प्रत्यभिज्ञानमित्युच्यते शम्भुदर्शने ॥२२॥

Deśamatirbhautikā vā mānasā vā svamāpananityaśīlapratibimbaṃ yata eṣāṃ pravṛttiṃ vinā bhedo nopapāditaḥ | Matiśīlaṃ matiparimitatetyucyate ca tannāśena na kiñcinnavamutpannaṃ tu kṛtrimavibhedo layameti cāvaśiṣṭo yaḥ sa ekasvarūpa eva | Etadataḥ pratyabhijñānamityucyate śambhudarśane || 22 ||

The idea of space (deśa-matiḥ) -whether it be material (bhautikā) or (vā…vā) mental (mānasā)- is the reflection of one’s own constant habit of measuring or comparing (sva-māpana-nitya-śīla-pratibimbam), as (yataḥ) without (vinā) such (eṣām) activity (pravṛttim), no (na) duality (bhedaḥ) is proven (upapāditaḥ).

That habit of intellect (mati-śīlam) is called (iti…ucyate) the limitation of the intellect (mati-parimitatā), and (ca) by the destruction of that --i.e. of such limitation-- (tat-nāśena), nothing (na…kiñcid) new (navam) is created (utpannam), but (tu) the created differentiation (kṛtrima-vibhedaḥ) becomes (eti) dissolved (layam), and (ca) that (saḥ) which (yaḥ) remains (avaśiṣṭaḥ) is merely (eva) one’s own Solitary Essential Nature (eka-sva-rūpaḥ). Hence (ataḥ), this is (etat) called (iti…ucyate) Self Re-cognition (pratyabhijñānam) in the Doctrine of Śambhu (śambhu-darśane). || 22 ||

𑆩𑆳𑆪𑆳𑆪𑆳𑆯𑇀𑆖𑆽𑆮 𑆤𑆴𑆪𑆠𑆼𑆫𑆴𑆲 𑆖𑆽𑆮 𑆯𑆧𑇀𑆢𑆳𑆫𑇀𑆡𑇀-
𑆐 𑆢𑇀𑆮𑆳𑆮𑆠𑆂 𑆥𑇀𑆫𑆑𑆛𑆴𑆠𑆿 𑆮𑇀𑆪𑆮𑆲𑆳𑆫𑆠𑆱𑇀𑆠𑆿  𑇅
𑆱𑆠𑇀𑆪𑆁 𑆠𑆡𑆳𑆥𑆴 𑆑𑇀𑆰𑆟𑆮𑆳𑆖𑆑 𑆍𑆮 𑆪𑆶𑆑𑇀𑆠𑆱𑇀
𑆠𑆱𑇀𑆩𑆳𑆢𑇀𑆢𑆴𑆯𑆂 𑆑𑇀𑆰𑆟𑆴𑆑𑆫𑆷𑆥𑆩𑆥𑆵𑆑𑇀𑆰𑆴𑆠𑆁 𑆖 𑇆𑇒𑇓𑇆

मायायाश्चैव नियतेरिह चैव शब्दार्थ्-
औ द्वावतः प्रकटितौ व्यवहारतस्तौ  ।
सत्यं तथापि क्षणवाचक एव युक्तस्
तस्माद्दिशः क्षणिकरूपमपीक्षितं च ॥२३॥

Māyāyāścaiva niyateriha caiva śabdārth-
au dvāvataḥ prakaṭitau vyavahāratastau  |
Satyaṃ tathāpi kṣaṇavācaka eva yuktas
tasmāddiśaḥ kṣaṇikarūpamapīkṣitaṃ ca || 23 ||

This way (ataḥ), the (tau) two (dvau) interpretations of the words (śabda-arthau) ‘māyā’ (through the root ‘mā’) (māyāyāḥ) and (ca…eva) the word ‘niyati’ (that appears in the word ‘niyatitattva’ which is used to designate the limitation of space) (niyateḥ) have been explained (prakaṭitau) here (iha) according to their practical meanings (vyavahārataḥ). Moreover (tatha…api), it is true (that) (satyam) by (tasmāt) the usage (yuktaḥ) of the word ‘kṣaṇa’ --lit. any instantaneous point of time-- (kṣaṇa-vācakaḥ…eva), even (api…ca) the momentary --i.e. temporal-- nature (kṣaṇika-rūpam) of ‘space’ (diśaḥ) has been examined (īkṣitam). || 23 ||

𑆑𑆳𑆬𑆥𑇀𑆫𑆨𑆳 𑆨𑆮𑆠𑆴 𑆢𑆼𑆯𑆩𑆠𑆼𑆫𑇀𑆪𑆠𑆾 𑆮𑆽
𑆠𑆠𑇀𑆠𑇀𑆮𑆼𑆤 𑆨𑆷𑆩𑆴𑆫𑆴𑆠𑆴 𑆑𑆡𑇀𑆪𑆠 𑆅𑆠𑇀𑆡𑆩𑆼𑆑𑆳  𑇅
𑆤𑆴𑆑𑇀𑆰𑆴𑆥𑇀𑆠𑆢𑆼𑆯𑆮𑆴𑆨𑆮𑆾 𑆩𑆠𑆩𑆳𑆠𑆸𑆩𑆼𑆪𑆳-
𑆥𑆳𑆪𑆾’𑆥𑆴 𑆑𑆳𑆬𑆑𑆢𑆤𑆳𑆓𑆠𑆒𑆼𑆖𑆫𑆠𑇀𑆮𑆩𑇀 𑇆𑇒𑇔𑇆

कालप्रभा भवति देशमतेर्यतो वै
तत्त्वेन भूमिरिति कथ्यत इत्थमेका  ।
निक्षिप्तदेशविभवो मतमातृमेया-
पायो’पि कालकदनागतखेचरत्वम् ॥२४॥

Kālaprabhā bhavati deśamateryato vai
tattvena bhūmiriti kathyata itthamekā  |
Nikṣiptadeśavibhavo matamātṛmeyā-
pāyo’pi kālakadanāgatakhecaratvam || 24 ||

Since (yataḥ…vai) the appearance of ‘Kāla’ or ‘Time’ (, which divides Reality into parts,) (kāla-prabhā) is (bhavati) said to be (kathyate) the mere (ekā) basis (bhūmiḥ…iti) of the notion of space (deśa-mateḥ), thus (ittham), the Greatness of the disappearance of the notion of (limited) space (nikṣipta-deśa-vibhavaḥ) is the Annihilation of the imagined (difference between the) measurer and the measured (mata-mātṛ-meya-apāyaḥ), and (consequently, It is) (api) the State of Khecara or ‘Moving in the (Unlimited) Sky (of Consciousness)’ that comes into being through the Act of the Consuming of Time (kāla-kadana-āgata-khe-cara-tvam). || 24 ||

𑆩𑆼𑆠𑆴 𑆩𑆳𑆪𑆳𑆯𑆧𑇀𑆢𑆣𑆳𑆠𑆶𑆫𑇀𑆪𑆱𑇀𑆪 𑆩𑆳𑆥𑆤𑆩𑆴𑆠𑇀𑆪𑆫𑇀𑆡𑆂 𑇅 𑆮𑆴𑆖𑆳𑆫𑆫𑆷𑆥𑆼𑆟 𑆩𑆳𑆥𑆤𑆁
𑆑𑆼𑆤𑆖𑆴𑆤𑇀𑆤𑆴𑆪𑆠𑆴𑆩𑆳𑆪𑆳𑆠𑆪𑆠𑆴 𑆪𑆳𑆩𑆫𑇀𑆡𑆳𑆤𑆳𑆁 𑆑𑇀𑆫𑆩𑆾 𑆪𑆼𑆤 𑆢𑆼𑆯𑆩𑆠𑆴𑆫𑆶𑆢𑇀𑆢𑆴𑆯𑇀𑆪𑆠𑆼 𑇅
𑆢𑆼𑆯𑆩𑆠𑆴𑆫𑇀𑆩𑆤𑆤𑆮𑆯𑆳𑆢𑆶𑆠𑇀𑆥𑆢𑇀𑆪𑆠𑆼 𑆄𑆑𑆳𑆯𑆳𑆢𑆴𑆮𑆴𑆰𑆪𑆤𑆴𑆫𑆷𑆥𑆟𑆪𑆾𑆓𑆠𑆂 𑆥𑆸𑆡𑆑𑇀𑆥𑆸𑆡𑆑𑇀 𑇅 𑆍𑆰
𑆑𑇀𑆫𑆩𑆂 𑆑𑆳𑆬 𑆍𑆮 𑆢𑆼𑆯𑆩𑆠𑆼𑆫𑆼𑆑𑆣𑆳𑆫𑆑𑆯𑇀𑆖𑆼𑆢𑆸𑆅𑆯𑆾 𑆢𑆼𑆯𑆑𑆳𑆬𑆪𑆾𑆂 𑆱𑆩𑇀𑆧𑆤𑇀𑆣𑆾
𑆢𑇀𑆮𑆳𑆮𑆴𑆁𑆯𑆯𑇀𑆬𑆾𑆑𑆤𑆴𑆫𑇀𑆢𑆴𑆰𑇀𑆛𑆂 𑆑𑇀𑆰𑆟𑆯𑆧𑇀𑆢𑆾𑆥𑆪𑆾𑆓𑆼𑆤𑆳𑆠 𑆄𑆠𑇀𑆩𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆓𑆠𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆼𑆤𑆽𑆮
𑆢𑆼𑆯𑆩𑆠𑆴𑆤𑆳𑆯𑆂 𑇅 𑆍𑆠𑆠𑇀𑆒𑆼𑆖𑆫𑆠𑇀𑆮𑆁 𑆖𑆴𑆢𑆳𑆑𑆳𑆯𑆓𑆩𑆶𑆢𑆳𑆲𑆸𑆠𑆁
𑆪𑆬𑇀𑆬𑆾𑆑𑆳𑆑𑆳𑆯𑆖𑆫𑆠𑇀𑆮𑆾𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆩𑇀 𑇆𑇒𑇓-𑇒𑇔𑇆

मेति मायाशब्दधातुर्यस्य मापनमित्यर्थः । विचाररूपेण मापनं
केनचिन्नियतिमायातयति यामर्थानां क्रमो येन देशमतिरुद्दिश्यते ।
देशमतिर्मननवशादुत्पद्यते आकाशादिविषयनिरूपणयोगतः पृथक्पृथक् । एष
क्रमः काल एव देशमतेरेकधारकश्चेदृइशो देशकालयोः सम्बन्धो
द्वाविंशश्लोकनिर्दिष्टः क्षणशब्दोपयोगेनात आत्मविश्रान्तिगतकालग्रासेनैव
देशमतिनाशः । एतत्खेचरत्वं चिदाकाशगमुदाहृतं
यल्लोकाकाशचरत्वोत्तीर्णम् ॥२३-२४॥

Meti māyāśabdadhāturyasya māpanamityarthaḥ | Vicārarūpeṇa māpanaṃ kenacinniyatimāyātayati yāmarthānāṃ kramo yena deśamatiruddiśyate | Deśamatirmananavaśādutpadyate ākāśādiviṣayanirūpaṇayogataḥ pṛthakpṛthak | Eṣa kramaḥ kāla eva deśamaterekadhārakaścedṛiśo deśakālayoḥ sambandho dvāviṃśaślokanirdiṣṭaḥ kṣaṇaśabdopayogenāta ātmaviśrāntigatakālagrāsenaiva deśamatināśaḥ | Etatkhecaratvaṃ cidākāśagamudāhṛtaṃ yallokākāśacaratvottīrṇam || 23-24 ||

The root of the word ‘māyā’ (māyā-śabda-dhātuḥ) is (iti) ‘mā’ (mā), which (yasya) means (iti…arthaḥ) ‘to measure’ (māpanam). The act of measuring (māpanam) in the form of mentation (vicāra-rūpeṇa) makes one dependent (āyātayati…kenacid) on the ‘fixed order (kramaḥ) of things (arthānām)’ that is (yām) (the meaning of the word) ‘niyati’ (niyatim), which (yena) indicates (uddiśyate) the notion of space (deśa-matiḥ).

The notion of space (deśa-matiḥ) rises (utpadyate) under the influence of thinking (manana-vaśāt) by means of investigating the objects of the senses beginning with ākāśa or ether (ākāśa-ādi-viṣaya-nirūpaṇa-yogataḥ), one after another (pṛthak…pṛthak). This (eṣaḥ) succession (kramaḥ) that is nothing but (eva) ‘Time’ (kālaḥ) is the sole sustainer (eka-dhārakaḥ) of the notion of space (deśa-mateḥ) and (ca) such (īdṛiśaḥ) a connection (sambandhaḥ) between Time and Space (deśa-kālayoḥ) was indicated in the twenty-second verse (dvāviṃśa-śloka-nirdiṣṭaḥ) by the application of the word ‘kṣaṇa’ (kṣaṇa-śabda-upayogena). Hence (ataḥ), the disappearance of the notion of space (deśa-mati-nāśaḥ) takes place only (eva) through the Consuming of Time, (which) takes place by resting in one’s own Self (ātmā-viśrānti-gata-kāla-grāsena). This (etat) is called the State of Moving in Emptiness (khe-cara-tvam) (that) pervades the Sky of Consciousness (cit-ākāśa-gam), which (yat) transcends the state of moving in the ether of the world (loka-ākāśa-cara-tva-uttīrṇam).  || 23-24 ||

𑆯𑆑𑇀𑆠𑆴𑆱𑇀𑆮𑆫𑆷𑆥𑆥𑆫𑆠𑆳 𑆪𑆠 𑆆𑆢𑆸𑆱𑆳 𑆪𑆳
𑆠𑆠𑇀𑆒𑆼𑆖𑆫𑆠𑇀𑆮𑆩𑆶𑆥𑆖𑆳𑆫𑆠 𑆍𑆮 𑆤𑆳𑆩𑇀𑆤𑆳  𑇅
𑆍𑆑𑆵𑆑𑆫𑆾𑆠𑆴 𑆱𑆠𑆠𑆁 𑆯𑆑𑆬𑆵𑆑𑆸𑆠𑆁 𑆪𑆤𑇀
𑆩𑆳𑆠𑇀𑆫𑆳𑆢𑆴 𑆖𑆼𑆠𑆱𑆴 𑆓𑆠𑆁 𑆠𑇀𑆫𑆴𑆠𑆪𑆁 𑆮𑆴𑆨𑆴𑆤𑇀𑆤𑆩𑇀 𑇆𑇒𑇕𑇆

शक्तिस्वरूपपरता यत ईदृसा या
तत्खेचरत्वमुपचारत एव नाम्ना  ।
एकीकरोति सततं शकलीकृतं यन्
मात्रादि चेतसि गतं त्रितयं विभिन्नम् ॥२५॥

Śaktisvarūpaparatā yata īdṛsā yā
tatkhecaratvamupacārata eva nāmnā  |
Ekīkaroti satataṃ śakalīkṛtaṃ yan
mātrādi cetasi gataṃ tritayaṃ vibhinnam || 25 ||

Since (yataḥ) such (īdṛsā) a Supremeness of the Essential Nature of Śakti (śakti-sva-rūpa-paratā), Which (yā) is only (eva) metaphorically (upacāratas) called (nāmnā) ‘Her State of Moving in the Sky’ (tat-khe-caratvam), always (satatam) unites (ekī-karoti) the triad (tritayam) of the perceiver, etc. (mātra-ādi), which (yat) becomes (gatam) divided (vibhinnam) in (one’s) mind (cetasi) || 25 ||

𑆩𑆳𑆥𑆤𑆁 𑆩𑆳𑆠𑆸𑆩𑆼𑆪𑆨𑆼𑆢𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆁 𑇅 𑆆𑆢𑆸𑆯𑆑𑇀𑆫𑆩𑆓𑇀𑆫𑆱𑆤𑆩𑆴𑆠𑆴 𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆾 𑆪𑆼𑆤
𑆃𑆤𑇀𑆠𑆫𑇀𑆧𑆲𑆴𑆫𑇀𑆬𑆾𑆑𑆿 𑆮𑆴𑆨𑆳𑆠𑆴 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆥𑆫𑆩𑆼𑆯𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆩𑆪𑆵𑆨𑆴𑆠𑇀𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆴𑆠𑆿 𑇅 𑆍𑆮𑆁
𑆑𑆺𑆥𑇀𑆠𑆳𑆫𑇀𑆡𑆑𑇀𑆫𑆩𑆾 𑆪𑆾 𑆑𑆳𑆬𑆮𑆯𑆱𑇀𑆡𑆴𑆠𑆿 𑆢𑆼𑆯𑆩𑆠𑆴𑆢𑆳𑆪𑆵 𑆱𑆁𑆮𑆴𑆠𑇀𑆑𑇀𑆫𑆵𑆝𑆳 𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆾 𑆤 𑆖𑆽𑆮
𑆮𑆴𑆰𑆪𑆱𑆩𑇀𑆧𑆤𑇀𑆣𑆮𑆠𑇀 𑇅 𑆮𑆴𑆰𑆪𑆱𑆩𑇀𑆧𑆤𑇀𑆣𑆂 𑆑𑆬𑇀𑆥𑆤𑆪𑆳 𑆖 𑆘𑆵𑆮𑆤𑆯𑆧𑇀𑆢𑆴𑆠𑆑𑇀𑆫𑆵𑆝𑆪𑆳 𑆪𑆶𑆑𑇀𑆠𑆾
𑆪𑆠 𑆍𑆑𑆱𑆩𑇀𑆧𑆤𑇀𑆣𑆾 𑆪𑆾 𑆩𑆳𑆠𑆸𑆩𑆼𑆪𑆪𑆪𑆾𑆂 𑆱𑆳 𑆩𑆳𑆠𑆳 𑆨𑆮𑆠𑆴 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆠𑆂 𑇅 𑆮𑆴𑆰𑆪𑆳𑆂
𑆱𑆩𑇀𑆧𑆤𑇀𑆣𑆴𑆤 𑆍𑆮 𑆩𑆳𑆠𑆸𑆪𑆾𑆓𑆠 𑆅𑆲 𑇅 𑆍𑆠𑆢𑇀𑆮𑆴𑆱𑇀𑆠𑆫𑆼𑆟 𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆁
𑆯𑇀𑆫𑆵𑆇𑆠𑇀𑆥𑆬𑆢𑆼𑆮𑆮𑆴𑆫𑆖𑆴𑆠𑆳𑆪𑆳𑆩𑆶𑆠𑇀𑆑𑆸𑆰𑇀𑆛𑆼𑆯𑇀𑆮𑆫𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆑𑆳𑆫𑆴𑆑𑆳𑆪𑆳𑆩𑇀 𑇆𑇒𑇕𑇆

मापनं मातृमेयभेदसंस्थितं । ईदृशक्रमग्रसनमिति कालग्रासो येन
अन्तर्बहिर्लोकौ विभाति स्वात्मपरमेशस्वातन्त्र्यमयीभित्तिबिम्बितौ । एवं
कॢप्तार्थक्रमो यो कालवशस्थितौ देशमतिदायी संवित्क्रीडा व्यवस्थितो न चैव
विषयसम्बन्धवत् । विषयसम्बन्धः कल्पनया च जीवनशब्दितक्रीडया युक्तो
यत एकसम्बन्धो यो मातृमेयययोः सा माता भवति परमार्थतः । विषयाः
सम्बन्धिन एव मातृयोगत इह । एतद्विस्तरेण प्रकाशितं
श्रीउत्पलदेवविरचितायामुत्कृष्टेश्वरप्रत्यभिज्ञाकारिकायाम् ॥२५॥

Māpanaṃ mātṛmeyabhedasaṃsthitaṃ | Īdṛśakramagrasanamiti kālagrāso yena antarbahirlokau vibhāti svātmaparameśasvātantryamayībhittibimbitau | Evaṃ kḷptārthakramo yo kālavaśasthitau deśamatidāyī saṃvitkrīḍā vyavasthito na caiva viṣayasambandhavat | Viṣayasambandhaḥ kalpanayā ca jīvanaśabditakrīḍayā yukto yata ekasambandho yo mātṛmeyayayoḥ sā mātā bhavati paramārthataḥ | Viṣayāḥ sambandhina eva mātṛyogata iha | Etadvistareṇa prakāśitaṃ śrīutpaladevaviracitāyāmutkṛṣṭeśvarapratyabhijñākārikāyām || 25 ||

The act of measuring (māpanam) rests on the difference between the measurer and the measured (mātṛ-meya-bheda-saṃsthitam). The Consuming of such succession (īdṛśa-krama-grasanam) is (iti) the Consuming of Time (kāla-grāsaḥ), in which (yena) the external and the internal world (antar-bahir-lokau) appear (vibhāti) as being reflected on the canvas made of the Freedom of the Supreme Lord, Who is (not different from) one’s own Self (svātmā-parama-īśa-svātantrya-mayī-bhitti-bimbitau). In this way (evam), the order of created things (kḷpta-artha-kramaḥ), which (yaḥ) is responsible for the notion of space (deśa-mati-dāyī) during the influence of Time (kāla-vaśa-sthitau), shines (vyavasthitaḥ) as the Play of Consciousness (saṃvit-krīḍā) and (ca…eva) not (na) as the connection between things (viṣaya-sambandha-vat).

The connection between things (viṣaya-sambandhaḥ) is mentally created (kalpanayā) and (ca) suitable (yuktaḥ) for the Play called ‘human life’ (jīvana-śabdita-krīḍayā), as in reality (parama-arthataḥ), the only connection, (eka-sambandhaḥ) which (yaḥ) exists (bhavati) between a created thing and its Creator (mātṛ-meyayayoḥ), is the (sā) Subject (mātā). No objects (viṣayāḥ) in this world (iha) are connected (sambandhinaḥ…eva) by any means but the subject. (mātṛ-yogataḥ) This (topic) (etat) is explained (prakāśitam) at length (vistareṇa) by Venerable Utpaladeva in his excellent Īśvarapratyabhijñākārikā (śrī-utpaladeva-viracitāyām…) (utkṛṣṭa-īśvara-pratyabhijñā-kārikāyām).  || 25 ||

𑆱𑆁𑆑𑇀𑆰𑆼𑆥𑆠𑆯𑇀𑆖𑆫𑆟𑆩𑆼𑆮 𑆒𑆨𑆷𑆩𑆴𑆑𑆳𑆪𑆳𑆁
𑆠𑆱𑇀𑆪𑆳𑆱𑇀𑆠𑆶 𑆮𑇀𑆪𑆾𑆩𑆤𑆴 𑆓𑆠𑆁 𑆨𑆸𑆱𑆧𑆾𑆣𑆤𑆼𑆤  𑇅
𑆱𑆠𑇀𑆪𑆁 𑆠𑆶 𑆑𑆳𑆬𑆑𑆸𑆠𑆪𑆶𑆓𑇀𑆩𑆑𑆒𑆳𑆢𑆤𑆼’𑆥𑆴
𑆱𑇀𑆪𑆳𑆠𑇀𑆠𑆢𑇀𑆨𑆮𑆼𑆤𑇀𑆤𑆴𑆫𑆮𑆑𑆳𑆯𑆖𑆴𑆠𑆴𑆥𑇀𑆫𑆮𑆼𑆯𑆩𑇀 𑇆𑇒𑇖𑇆

संक्षेपतश्चरणमेव खभूमिकायां
तस्यास्तु व्योमनि गतं भृसबोधनेन  ।
सत्यं तु कालकृतयुग्मकखादने’पि
स्यात्तद्भवेन्निरवकाशचितिप्रवेशम् ॥२६॥

Saṃkṣepataścaraṇameva khabhūmikāyāṃ
tasyāstu vyomani gataṃ bhṛsabodhanena  |
Satyaṃ tu kālakṛtayugmakakhādane’pi
syāttadbhavenniravakāśacitipraveśam || 26 ||

… (so,) concisely (saṃkṣepataḥ), it is true (satyam) that (tat) ‘Moving’ (caraṇam…eva) in the stage of Consciousness --lit. of empty space-- (kha-bhūmikāyām) takes place (gatam) in Her Sky (tasyāḥ…tu…vyomani) through forceful --i.e. spontaneous-- awakening (bhṛsa-bodhanena), but (tu) in Consuming even the pair of opposites created by Time (kāla-kṛta-yugmaka-khādane…api), (It) actually (syāt) becomes (bhavet) a ‘Penetration into the timeless (and) spaceless Power of Consciousness’ --i.e. and not any particular space or state somewhere else-- (niravakāśa-citi-praveśam). || 26 ||

𑆠𑆱𑇀𑆩𑆳𑆢𑇀𑆮𑆴𑆨𑆳𑆠𑆩𑆠𑆴𑆱𑆳𑆪𑆴 𑆱𑆢𑆽𑆮 𑆒𑆼𑆖𑆫𑇀-
𑆪𑆳 𑆫𑆷𑆥𑆩𑆵𑆢𑆸𑆯𑆩𑆴𑆲𑆳𑆤𑆶𑆨𑆮𑆼’𑆥𑆴 𑆱𑆳𑆑𑇀𑆰𑆳𑆠𑇀  𑇅
𑆪𑆂 𑆥𑆷𑆫𑆟𑆱𑇀𑆫𑆮𑆤𑆩𑆼𑆠𑆴 𑆥𑆢𑆼 𑆒𑆖𑆑𑇀𑆫𑆼
𑆱𑆠𑇀𑆪𑆁 𑆤𑆴𑆫𑆳𑆑𑆸𑆠𑆴𑆤𑆴 𑆮𑆴𑆓𑇀𑆫𑆲𑆫𑆷𑆥𑆟𑆼𑆤 𑇆𑇒𑇗𑇆

तस्माद्विभातमतिसायि सदैव खेचर्-
या रूपमीदृशमिहानुभवे’पि साक्षात्  ।
यः पूरणस्रवनमेति पदे खचक्रे
सत्यं निराकृतिनि विग्रहरूपणेन ॥२७॥

Tasmādvibhātamatisāyi sadaiva khecar-
yā rūpamīdṛśamihānubhave’pi sākṣāt  |
Yaḥ pūraṇasravanameti pade khacakre
satyaṃ nirākṛtini vigraharūpaṇena || 27 ||

Therefore (tasmāt), such (īdṛśam) a Transcendent (atisāyi) State (rūpam) of Khecarī (khecaryāḥ) shines (vibhātam) clearly (sākṣāt) (and) perpetually (sadā…eva) in this world (iha) even (api) during sensory perception (anubhave), which (yaḥ) necessarily (satyam) flows (eti) in the Formless (nirākṛtini) Reality (pade) of the Wheel of Kha or Empty Consciousness (khacakre) with the act of filling (It) out (pūraṇa-svravanam) with an act of investigation of forms (vigraha-rūpaṇena). || 27 ||

𑆒𑆼𑆖𑆫𑆠𑇀𑆮𑆩𑆼𑆮𑆁 𑆮𑆴𑆨𑆳𑆠𑆴 𑆱𑆢𑆳 𑆥𑇀𑆫𑆠𑇀𑆪𑆑𑇀𑆰𑆓𑆾𑆖𑆫𑆼’𑆥𑆴 𑆠𑆡𑆳 𑆠𑆠𑇀𑆱𑆫𑇀𑆮𑆫𑆷𑆥𑆁
𑆠𑆢𑆫𑆷𑆥𑆪𑆾𑆥𑆱𑇀𑆡𑆴𑆠𑇀𑆪𑆳 𑆢𑆴𑆮𑇀𑆪𑆠𑆳𑆱𑆫𑇀𑆮𑆾𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆳𑆑𑆸𑆠𑇀𑆪𑆳 𑆮𑇀𑆪𑆳𑆥𑇀𑆤𑆾𑆠𑆴 𑇆𑇒𑇖-𑇒𑇗𑇆

खेचरत्वमेवं विभाति सदा प्रत्यक्षगोचरे’पि तथा तत्सर्वरूपं
तदरूपयोपस्थित्या दिव्यतासर्वोत्तीर्णाकृत्या व्याप्नोति ॥२६-२७॥

Khecaratvamevaṃ vibhāti sadā pratyakṣagocare’pi tathā tatsarvarūpaṃ tadarūpayopasthityā divyatāsarvottīrṇākṛtyā vyāpnoti || 26-27 ||

Thus (evam), the State of Khecarī (khecara-tvam) uninterruptedly (sadā) shines (vibhāti) even (api) during sensory perception (pratyakṣa-gocare), therefore (tathā), It (tat) pervades (vyāpnoti) all the forms (sarva-rūpam) with Its Formless (tadarūpayā) Presence (upasthityā) (that is) the Transcendent Aspect of the Divine (divyatā-sarva-uttīrṇā-ākṛtyā).  || 26-27 ||

𑆨𑆷𑆢𑆴𑆓𑇀𑆓𑆮𑆳𑆩𑆥𑆴 𑆱𑆢𑆳 𑆱𑆠𑆠𑆵𑆤𑆴 𑆖𑆑𑇀𑆫𑆳𑆟𑇀-
𑆪𑆳𑆬𑆾𑆑𑆴𑆠𑆳𑆤𑆴 𑆥𑆫𑆣𑆳𑆩 𑆠𑆡𑆳𑆥𑆴 𑆠𑆼𑆰𑆳𑆩𑇀  𑇅
𑆮𑇀𑆪𑆾𑆩𑆼𑆯𑇀𑆮𑆫𑆵 𑆮𑆩𑆠𑆴 𑆠𑆳𑆤𑆴 𑆠𑆢𑆖𑇀𑆪𑆶𑆠𑆳𑆤𑆴
𑆱𑇀𑆪𑆳𑆢𑆽𑆑𑇀𑆪𑆩𑆼𑆮 𑆥𑆫𑆖𑆑𑇀𑆫𑆩𑆠𑆯𑇀𑆖 𑆪𑆽𑆮 𑇆𑇒𑇘𑇆

भूदिग्गवामपि सदा सततीनि चक्राण्-
यालोकितानि परधाम तथापि तेषाम्  ।
व्योमेश्वरी वमति तानि तदच्युतानि
स्यादैक्यमेव परचक्रमतश्च यैव ॥२८॥

Bhūdiggavāmapi sadā satatīni cakrāṇ-
yālokitāni paradhāma tathāpi teṣām  |
Vyomeśvarī vamati tāni tadacyutāni
syādaikyameva paracakramataśca yaiva || 28 ||

(This way), even (api) the Wheels (cakrāṇi) of Gocarī --i.e. moving in the mind--, Dikcarī --i.e. moving in the senses-- and Bhūcarī --i.e. moving in elements-- (bhū-diś-gavām) are seen (ālokitāni) always (sadā) and without break (satatīni). Though (tathā…api) their (teṣām) Supreme Abode (para-dhāma) is (syāt) Vyomeśvarī or the Mistress of the Sky (vyomeśvarī), Who is (yā…eva), therefore (ataḥ…ca), the Supreme Wheel (para-cakram) of (their) Oneness (aikyam…eva), (Who) emits (vamati) them all (tāni) without (their) falling from Her (Nature) (tat-acyutāni). || 28 ||

𑆩𑆳𑆤𑆩𑆼𑆪𑆖𑆑𑇀𑆫𑆳𑆟𑆴 𑆓𑆾𑆢𑆴𑆓𑇀𑆨𑆷𑆖𑆫𑆵𑆫𑆷𑆥𑆽𑆫𑇀𑆮𑆫𑇀𑆠𑆤𑇀𑆠𑆼 𑆠𑆳𑆤𑆴 𑆖 𑆩𑆳𑆠𑆸𑆱𑆫𑇀𑆮𑆓𑆳𑆑𑇀𑆰𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆤𑆴 𑇅
𑆱𑆠𑇀𑆪𑆠𑆪𑆼𑆢𑆸𑆯𑇀𑆪𑆳 𑆱𑆩𑆠𑆳 𑆮𑇀𑆪𑆾𑆩𑆼𑆯𑇀𑆮𑆫𑇀𑆪𑆳𑆂 𑆥𑆫𑆼 𑆣𑆳𑆩𑇀𑆤𑆴 𑆮𑆫𑇀𑆠𑆠𑆼 𑆪𑆱𑇀𑆪𑆳𑆁 𑆱𑆑𑆬𑆖𑆑𑇀𑆫𑆳𑆟𑆴
𑆪𑆶𑆓𑆥𑆢𑇀𑆨𑆮𑆤𑇀𑆠𑆴 𑆖 𑆱𑆁𑆪𑆶𑆑𑇀𑆠𑆳𑆤𑇀𑆪𑆼𑆑𑆠𑆠𑇀𑆠𑇀𑆮𑆨𑆳𑆮𑆼𑆤𑆾𑆠𑇀𑆠𑆩𑆳𑆣𑆩𑆩𑆠𑆴𑆯𑆷𑆤𑇀𑆪𑆼𑆤 𑇅 𑆪𑆠𑆾 𑆤
𑆮𑆳𑆤𑇀𑆠𑆁 𑆖𑆑𑇀𑆫𑆁 𑆨𑆴𑆤𑇀𑆤𑆩𑆤𑆤𑇀𑆠𑆱𑆁𑆮𑆴𑆢𑆾 𑆪𑆳 𑆠𑆳𑆤𑆴 𑆮𑆩𑆠𑆴 𑆠𑆠𑆂 𑆱𑆫𑇀𑆮𑆖𑆑𑇀𑆫𑆳𑆟𑆴 𑆯𑆷𑆤𑇀𑆪𑆳𑆤𑆴 𑆮𑆳
𑆮𑇀𑆪𑆾𑆩𑆳𑆤𑆾 𑆪𑆼𑆰𑆶 𑆱𑆁𑆮𑆴𑆠𑇀𑆱𑆢𑆳 𑆮𑆫𑇀𑆠𑆩𑆳𑆤𑆳𑆠𑆯𑇀𑆖 𑆖𑆑𑇀𑆫𑆳𑆟𑆴 𑆮𑇀𑆪𑆾𑆩𑆳𑆤𑆾 𑆧𑆾𑆣𑇀𑆪𑆳𑆤𑆴 𑇅 𑆪𑆠𑆯𑇀𑆖
𑆥𑆫𑆳𑆱𑆁𑆮𑆴𑆢 𑆍𑆮 𑆮𑆴𑆱𑆫𑇀𑆓𑆯𑆑𑇀𑆠𑆴𑆂 𑆱𑆳 𑆱𑆫𑇀𑆮𑆮𑇀𑆪𑆾𑆩𑇀𑆤𑆂 𑆱𑇀𑆮𑆼𑆖𑇀𑆗𑆪𑆳 𑆮𑆩𑆠𑆴 𑆪𑆳𑆮𑆠𑇀𑆱𑆳 𑆠𑆢𑆽𑆑𑇀𑆪𑆁
𑆘𑆳𑆤𑆳𑆠𑆴 𑇅 𑆃𑆠𑆂 𑆥𑆫𑆳𑆱𑆁𑆮𑆴𑆢𑇀𑆮𑇀𑆪𑆾𑆩𑆮𑆳𑆩𑆼𑆯𑇀𑆮𑆫𑆵𑆠𑆴 𑆱𑇀𑆩𑆸𑆠𑆳 𑇅 𑆱𑆳 𑆮𑇀𑆪𑆾𑆩𑇀𑆤𑆾 𑆮𑆩𑆴𑆠𑇀𑆮𑆳
𑆠𑆳𑆤𑇀𑆥𑆸𑆡𑆑𑇀𑆥𑆸𑆡𑆑𑇀𑆥𑇀𑆫𑆮𑆴𑆯𑆠𑆴 𑆠𑆠𑆱𑇀𑆠𑆢𑇀𑆫𑆷𑆥𑆁 𑆓𑆾𑆖𑆫𑇀𑆪𑆳𑆒𑇀𑆪𑆁 𑆪𑆢𑆳 𑆱𑆳𑆤𑇀𑆠𑆂𑆑𑆫𑆟𑆩𑆪𑆓𑆾𑆖𑆑𑇀𑆫𑆼
𑆖𑆫𑆠𑆴 𑇅 𑆢𑆴𑆑𑇀𑆖𑆫𑇀𑆪𑆳𑆒𑇀𑆪𑆁 𑆖 𑆪𑆢𑆳 𑆧𑆲𑆴𑆱𑇀𑆑𑆫𑆟𑆩𑆪𑆢𑆴𑆑𑇀𑆖𑆑𑇀𑆫𑆼 𑆱𑆳 𑆖𑆫𑆠𑆴 𑆖
𑆨𑆷𑆖𑆫𑇀𑆪𑆳𑆒𑇀𑆪𑆁 𑆪𑆢𑆳 𑆱𑆳 𑆨𑆷𑆠𑆩𑆪𑆨𑆷𑆖𑆑𑇀𑆫𑆼 𑆖𑆫𑆠𑆴 𑇅 𑆱𑆁𑆮𑆴𑆠𑇀𑆱𑆢𑆳 𑆠𑆢𑆳 𑆱𑇀𑆮𑆱𑆫𑇀𑆘𑆤𑆁
𑆮𑇀𑆪𑆳𑆥𑇀𑆤𑆶𑆠𑆼 𑆖𑆽𑆮𑆁 𑆱𑆳 𑆠𑆢𑆼𑆑𑆵𑆑𑆫𑆾𑆠𑆴 𑆪𑆠𑆂 𑆱𑆳 𑆨𑆼𑆢𑆳𑆨𑆳𑆮𑆂 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑇅 𑆑𑆳𑆫𑇀𑆪𑆠𑆂 𑆱𑆳𑆨𑆼𑆢𑆳
𑆖 𑆥𑆫𑆳 𑇅 𑆍𑆠𑆠𑇀𑆱𑆑𑆬𑆖𑆑𑇀𑆫𑆥𑆷𑆫𑇀𑆟𑆽𑆑𑇀𑆪𑆠𑆼𑆘𑆾 𑆢𑆼𑆮𑆵𑆖𑆑𑇀𑆫𑆩𑆴𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼 𑆯𑇀𑆫𑆵𑆩𑆲𑆳𑆤𑆪𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆼 𑆪𑆳
𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆱𑇀𑆪 𑆥𑆫𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆩𑇀 𑇆𑇒𑇘𑇆

मानमेयचक्राणि गोदिग्भूचरीरूपैर्वर्तन्ते तानि च मातृसर्वगाक्षसंस्थितनि ।
सत्यतयेदृश्या समता व्योमेश्वर्याः परे धाम्नि वर्तते यस्यां सकलचक्राणि
युगपद्भवन्ति च संयुक्तान्येकतत्त्वभावेनोत्तमाधममतिशून्येन । यतो न
वान्तं चक्रं भिन्नमनन्तसंविदो या तानि वमति ततः सर्वचक्राणि शून्यानि वा
व्योमानो येषु संवित्सदा वर्तमानातश्च चक्राणि व्योमानो बोध्यानि । यतश्च
परासंविद एव विसर्गशक्तिः सा सर्वव्योम्नः स्वेच्छया वमति यावत्सा तदैक्यं
जानाति । अतः परासंविद्व्योमवामेश्वरीति स्मृता । सा व्योम्नो वमित्वा
तान्पृथक्पृथक्प्रविशति ततस्तद्रूपं गोचर्याख्यं यदा सान्तःकरणमयगोचक्रे
चरति । दिक्चर्याख्यं च यदा बहिस्करणमयदिक्चक्रे सा चरति च
भूचर्याख्यं यदा सा भूतमयभूचक्रे चरति । संवित्सदा तदा स्वसर्जनं
व्याप्नुते चैवं सा तदेकीकरोति यतः सा भेदाभावः सर्वत्र । कार्यतः साभेदा
च परा । एतत्सकलचक्रपूर्णैक्यतेजो देवीचक्रमित्युच्यते श्रीमहानयशास्त्रे या
परमेश्वरस्य परस्वातन्त्र्यम् ॥२८॥

Mānameyacakrāṇi godigbhūcarīrūpairvartante tāni ca mātṛsarvagākṣasaṃsthitani | Satyatayedṛśyā samatā vyomeśvaryāḥ pare dhāmni vartate yasyāṃ sakalacakrāṇi yugapadbhavanti ca saṃyuktānyekatattvabhāvenottamādhamamatiśūnyena | Yato na vāntaṃ cakraṃ bhinnamanantasaṃvido yā tāni vamati tataḥ sarvacakrāṇi śūnyāni vā vyomāno yeṣu saṃvitsadā vartamānātaśca cakrāṇi vyomāno bodhyāni | Yataśca parāsaṃvida eva visargaśaktiḥ sā sarvavyomnaḥ svecchayā vamati yāvatsā tadaikyaṃ jānāti | Ataḥ parāsaṃvidvyomavāmeśvarīti smṛtā | Sā vyomno vamitvā tānpṛthakpṛthakpraviśati tatastadrūpaṃ gocaryākhyaṃ yadā sāntaḥkaraṇamayagocakre carati | Dikcaryākhyaṃ ca yadā bahiskaraṇamayadikcakre sā carati ca bhūcaryākhyaṃ yadā sā bhūtamayabhūcakre carati | Saṃvitsadā tadā svasarjanaṃ vyāpnute caivaṃ sā tadekīkaroti yataḥ sā bhedābhāvaḥ sarvatra | Kāryataḥ sābhedā ca parā | Etatsakalacakrapūrṇaikyatejo devīcakramityucyate śrīmahānayaśāstre yā parameśvarasya parasvātantryam || 28 ||

The Wheels of perception and the perceived (māna-meya-cakrāṇi) rotate (vartante) in the form of Gocarī --i.e. moving in the mind--, Dikcarī --i.e. moving in the senses-- (and) Bhūcarī --i.e. moving in elements-- (go-dik-bhūcarī-rūpaiḥ), and (ca) they (tāni) are fixed onto the all-pervading Axle of the Subject (mātṛ-sarvaga-akṣa-saṃsthitani). Identification (samatā) with such (īdṛśyā) Reality --i.e. with the Subject-- (satyatayā) takes place (vartate) in the Supreme (pare) Abode (dhāmni) of Vyomeśvarī (vyoma-īśvaryāḥ), in Whom (yasyām) all the Wheels (sakala-cakrāṇi) exist (bhavanti) simultaneously (yugapad) and (ca) are United (saṃyuktāni) as One Reality (eka-tattva-bhāvena) (that is) devoid of the ideas of ‘higher and lower’ (uttama-adhama-mati-śūnyena).

Since (yataḥ) no (na) emitted (vāntam) Wheel (cakram) is different (bhinnam) from (that) Eternal Consciousness (ananta-saṃvidaḥ) Which (yā) emits (vamati) them (tāni), therefore (tataḥ), all the Wheels (sarva-cakrāṇi) are voids (śūnyāni) or (vā) skies (vyomānaḥ) in which (yeṣu) Consciousness (saṃvid) is always (sadā) present (vartamānā), and consequently (ataḥ…ca) the Wheels (cakrāṇi) are to be known (bodhyāni) as ‘vyoma-s’ or ‘voids’ (vyomānaḥ). And because (yataḥ…ca) only (eva) Supreme Consciousness (parā-saṃvidaḥ) has the ability of ‘creating’ (visarga-śaktiḥ), She (sā) manifests --lit- vomits-- (vamati) all the voids (sarva-vyomnaḥ) with Freedom --i.e. by Her own Will-- (sva-icchayā) while (yāvat) She (sā) is Conscious (jānāti) of their unity (tat-aikyam).

Hence (ataḥ), Supreme Consciousness (parā-saṃvid) is (iti) called (smṛtā) Vyomavāmeśvarī or the Mistress Who vomits all the voids (vyoma-vāmā-īśvarī). After vomiting --i.e. manifesting-- (vamitvā) the voids (vyomnaḥ), She (sā) pervades (praviśati) them (tān) one by one (pṛthak…pṛthak), hence (tataḥ), Her Nature (tat-rūpam) is nominated as Gocarī (gocarī-ākhyam) when (yadā) She (sā) is moving or existing (carati) in the Wheel of ‘Go’ or the internal senses (antaḥ-karaṇa-maya-gocakre). And (ca) (Her Nature) is nominated as Dikcarī (dikcarī-ākhyam) when (yadā) She (sā) is moving (carati) in the Wheel of ‘Diś’ or the external senses (bahis-karaṇa-maya-dikcakre), and (ca) nominated as Bhūcarī (bhūcarī-ākhyam) when (yadā) She (sā) is moving (carati) in the Wheel of ‘Bhū’ or the elements (bhūta-maya-bhūcakre).

Consciousness (saṃvit) is than (tadā) always (sadā) pervades (vyāpnute) Her own creation (sva-sarjanam) and (ca) in this way (evam), She (sā) unites --lit. makes it one-- (ekī-karoti) it (with Herself) (tat), as (yataḥ) She (sā) is the non-existence of difference (bheda-abhāvaḥ) everywhere (sarvatra). Consequently (kāryataḥ), She (sā) is non-dual (abhedā) and (ca) Supreme (parā).

This (etat) Glory of the Perfect Oneness of all the Wheels (sakala-cakra-pūrṇa-aikya-tejaḥ) is (iti) called (ucyate) the Wheel of the Goddess (devī-cakram) in the Venerable Scriptures of the Mahānaya (śrī-mahā-ānaya-śāstre), Who (yā) is the Supreme Freedom (para-svātantryam) of the Supreme Being (parama-īśvarasya).  || 28 ||

𑆠𑆱𑇀𑆪𑆳 𑆥𑇀𑆫𑆠𑆳𑆥𑆮𑆴𑆮𑆸𑆠𑆴𑆂 𑆥𑇀𑆫𑆠𑆴𑆨𑆳𑆠𑆴 𑆠𑆱𑇀𑆪𑆳𑆯𑇀
𑆖𑆑𑇀𑆫𑆼𑆰𑆶 𑆠𑆁 𑆱𑆫𑆠𑆴 𑆠𑆠𑇀𑆥𑆫𑆪𑆳𑆓𑆮𑆢𑇀𑆪𑆂  𑇅
𑆨𑆼𑆢𑆥𑇀𑆫𑆡𑆳𑆩𑆬𑆮𑆴𑆤𑆳𑆯𑆤𑆩𑆼𑆮 𑆪𑆳𑆘𑇀𑆪𑆁
𑆤𑆳𑆤𑇀𑆪𑆢𑇀𑆪𑆠𑆾’𑆥𑆴 𑆥𑆫𑆴𑆗𑆴𑆤𑇀𑆤𑆥𑆢𑆥𑇀𑆫𑆡𑆳𑆪𑆳𑆂 𑇆𑇒𑇙𑇆

तस्या प्रतापविवृतिः प्रतिभाति तस्याश्
चक्रेषु तं सरति तत्परयागवद्यः  ।
भेदप्रथामलविनाशनमेव याज्यं
नान्यद्यतो’पि परिछिन्नपदप्रथायाः ॥२९॥

Tasyā pratāpavivṛtiḥ pratibhāti tasyāś
cakreṣu taṃ sarati tatparayāgavadyaḥ  |
Bhedaprathāmalavināśanameva yājyaṃ
nānyadyato’pi parichinnapadaprathāyāḥ || 29 ||

The gloss of Her Glory (pratāpa-vivṛtiḥ…tasyāḥ) appears (pratibhāti) in Her (tasyāḥ) Wheels (cakreṣu) as Her Supreme Yāga or Sacrifice (tat-para-yāga-vat), which (yaḥ) flows (sarati) merely (eva) into the (tam) destruction of the impurity (which consists) of the perception of difference (bheda-prathā-mala-vināśanam), because (yataḥ…api) nothing else (na…anyat) is to be sacrificed (yājyam), but the perception of separated condition (parichinna-pada-prathāyāḥ).  || 29 ||

𑆱𑆽𑆑𑇀𑆪𑆱𑆁𑆮𑆴𑆢𑆁 𑆠𑆖𑇀𑆖𑆑𑇀𑆫𑆼𑆰𑆶 𑆮𑆩𑆠𑆴 𑆱𑇀𑆮𑆼𑆖𑇀𑆗𑆪𑆽𑆮𑆳𑆤𑇀𑆠𑆫𑆼 𑆪𑆳𑆓𑆫𑆷𑆥𑆼𑆟
𑆪𑆯𑇀𑆖𑆑𑇀𑆫𑆧𑆴𑆩𑇀𑆧𑆴𑆠𑆨𑆼𑆢𑆪𑆶𑆑𑇀𑆠𑆑𑇀𑆫𑆩𑆂 𑇅 𑆍𑆯 𑆍𑆑𑆂 𑆑𑇀𑆫𑆩𑆾 𑆪𑆱𑇀𑆩𑆴𑆤𑇀𑆱𑆁𑆮𑆴𑆠𑇀𑆥𑆷𑆘𑆤𑆮𑆫𑆩𑇀
𑆱𑆩𑆶𑆠𑇀𑆠𑆴𑆰𑇀𑆜𑆠𑆴 𑆪𑆠𑆱𑇀𑆠𑆠𑇀𑆱𑆁𑆮𑆴𑆢𑇀𑆨𑆴𑆤𑇀𑆤𑆠𑆳𑆤𑆳𑆯𑆳𑆨𑆴𑆬𑆳𑆰𑆖𑆾𑆢𑆴𑆠𑆁 𑆥𑇀𑆫𑆱𑆳𑆢𑆯𑆾𑆨𑆴𑆠𑆾
𑆩𑆳𑆠𑆸𑆠𑆳𑆯𑆑𑇀𑆠𑆴𑆥𑆵𑆜𑆩𑆳𑆮𑆴𑆯𑇀𑆪 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆯𑇀𑆫𑆵𑆩𑆲𑆳𑆤𑆪𑆥𑇀𑆫𑆑𑆳𑆯𑆼

𑆢𑆼𑆮𑆵𑆖𑆑𑇀𑆫𑆱𑇀𑆪 𑆪𑆂 𑆱𑇀𑆦𑆳𑆫𑆂 𑆥𑆵𑆜𑆑𑇀𑆫𑆩𑆠𑆪𑆳 𑆱𑇀𑆡𑆴𑆠𑆂  𑇅
𑆪𑆳𑆓𑆳𑆢𑆴𑆑𑇀𑆫𑆩𑆫𑆷𑆥𑆼𑆟 𑆠𑆘𑇀𑆘𑇀𑆚𑆥𑇀𑆠𑆴𑆫𑇀𑆓𑆶𑆫𑆶𑆟𑆾𑆖𑇀𑆪𑆠𑆼𑇆

𑆅𑆠𑇀𑆪𑆤𑇀𑆪𑆾 𑆪𑆳𑆓𑆾’𑆤𑇀𑆪𑆖𑆾𑆢𑆴𑆠𑆾 𑆪𑆳𑆮𑆢𑇀𑆪𑆾𑆓𑆵 𑆩𑆳𑆤𑆠𑇀𑆮𑆼𑆤 𑆯𑆶𑆰𑇀𑆑𑆵𑆑𑆸𑆠𑆾 𑆨𑆮𑆠𑆴 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆁
𑆯𑇀𑆫𑆵𑆩𑆲𑆳𑆤𑆪𑆥𑇀𑆫𑆑𑆳𑆯𑆼’𑆥𑆴

𑆥𑆿𑆫𑇀𑆮𑆳𑆥𑆫𑇀𑆪𑆥𑆫𑆴𑆑𑇀𑆰𑆵𑆟𑆳 𑆪𑆼 𑆩𑆲𑆳𑆫𑇀𑆡𑆳𑆫𑇀𑆡𑆴𑆤𑆂 𑆑𑆴𑆬  𑇅
𑆃𑆱𑇀𑆠𑆴 𑆤𑆳𑆤𑇀𑆪𑆳 𑆓𑆠𑆴𑆱𑇀𑆠𑆼𑆰𑆳𑆁 𑆮𑆴𑆑𑆬𑇀𑆥𑆓𑇀𑆫𑆳𑆱𑆱𑆳𑆲𑆱𑆳𑆠𑇀

𑆅𑆠𑆴 𑆥𑆫𑆯𑇀𑆬𑆾𑆑 𑆍𑆠𑆢𑇀𑆓𑇀𑆫𑆱𑆤𑆨𑆳𑆰𑆑𑆂 𑇆𑇒𑇙𑇆

सैक्यसंविदं तच्चक्रेषु वमति स्वेच्छयैवान्तरे यागरूपेण
यश्चक्रबिम्बितभेदयुक्तक्रमः । एश एकः क्रमो यस्मिन्संवित्पूजनवरम्
समुत्तिष्ठति यतस्तत्संविद्भिन्नतानाशाभिलाषचोदितं प्रसादशोभितो
मातृताशक्तिपीठमाविश्य । यथोक्तं श्रीमहानयप्रकाशे

देवीचक्रस्य यः स्फारः पीठक्रमतया स्थितः  ।
यागादिक्रमरूपेण तज्ज्ञप्तिर्गुरुणोच्यते॥

इत्यन्यो यागो’न्यचोदितो यावद्योगी मानत्वेन शुष्कीकृतो भवति । यथोक्तं
श्रीमहानयप्रकाशे’पि

पौर्वापर्यपरिक्षीणा ये महार्थार्थिनः किल  ।
अस्ति नान्या गतिस्तेषां विकल्पग्राससाहसात्

इति परश्लोक एतद्ग्रसनभाषकः ॥२९॥

Saikyasaṃvidaṃ taccakreṣu vamati svecchayaivāntare yāgarūpeṇa yaścakrabimbitabhedayuktakramaḥ | Eśa ekaḥ kramo yasminsaṃvitpūjanavaram samuttiṣṭhati yatastatsaṃvidbhinnatānāśābhilāṣacoditaṃ prasādaśobhito mātṛtāśaktipīṭhamāviśya | Yathoktaṃ śrīmahānayaprakāśe

Devīcakrasya yaḥ sphāraḥ pīṭhakramatayā sthitaḥ  |
Yāgādikramarūpeṇa tajjñaptirguruṇocyate ||

Ityanyo yāgo’nyacodito yāvadyogī mānatvena śuṣkīkṛto bhavati | Yathoktaṃ śrīmahānayaprakāśe’pi

Paurvāparyaparikṣīṇā ye mahārthārthinaḥ kila  |
Asti nānyā gatisteṣāṃ vikalpagrāsasāhasāt

Iti paraśloka etadgrasanabhāṣakaḥ || 29 ||

She (sā) emits (vamati) the Consciousness --i.e. perception-- of Oneness (aikya-saṃvidam) into Her Wheels (tat-cakreṣu) merely (eva) by Her own Will (sva-icchayā) internally (antare) in the form of Yāga or Sacrifice (yāga-rūpeṇa), that is (yaḥ) the Process (which is) suitable for the diversity reflected in the Wheels (cakra-bimbita-bheda-yukta-kramaḥ). This (eśaḥ) is the only (ekaḥ) Process (kramaḥ) in which (yasmin) the True or Best Worship of Consciousness (saṃvit-pūjana-varam) takes place (samuttiṣṭhati), because (yataḥ) It (tat) is impelled by the desire for the dissolution of separation from Consciousness (saṃvit-bhinnatā-nāśā-abhilāṣa-coditam), after a blessed one entered (āviśya…prasāda-śobhitaḥ) the Pīṭha (that is) the Seat of the Power of Subjectivity (mātṛtā-śakti-pīṭham). As (yathā) it has been said (uktam) in Venerable Mahānayaprakāśa (śrī-mahā-ānaya-prakāśe):

“The Vibration (sphāraḥ) of the Wheel of the Goddess (devī-cakrasya), which (yaḥ) becomes firm (sthitaḥ) by roaming in the Pīṭha (pīṭha-kramatayā), is called (ucyate) the understanding or attainment of that --i.e. the Pīṭha-- (tat-jñaptiḥ) in the form of the process of Yāga or Sacrifice, etc. (yāga-ādi-krama-rūpeṇa) (, which are awakened) by the Guru (guruṇā…iti).”

(A ny) other (anyaḥ) sacrifice (yāgaḥ) is impelled by something else (anya-coditaḥ) until (yāvat) a yogin (yogī) is (bhavati) completely tired (śuṣkī-kṛtaḥ) of objectivity (mānatvena). As (yathā) it has also been said (uktam…api) in Mahānayaprakāśa (śrī-mahā-ānaya-prakāśe):

“Only those (kila), who (ye) are exhausted by the (illusion of) past and future (paurva-aparya-parikṣīṇāḥ) are longing for the Mahārtha or the Great Meaning --i.e the Goal of the Great Way i.e. Self-recognition-- (mahā-artha-arthinaḥ), (as) there is (asti) no (na) process (gatiḥ) for them (teṣām) apart (anyā) from the forceful consuming of vikalpa-s or thoughts (vikalpa-grāsa-sāhasāt…iti).”

The next verse (para-ślokaḥ) will talk about such consuming (etat-grasana-bhāṣakaḥ).  || 29 ||

𑆪𑆳𑆓𑆑𑇀𑆫𑆩𑆾 𑆫𑆮𑆠𑆴 𑆨𑆼𑆢𑆤𑆮𑆳𑆱𑆤𑆳𑆤𑆳𑆁
𑆤𑆳𑆯𑆳𑆠𑇀𑆩𑆑𑆯𑇀𑆖 𑆑𑆡𑆴𑆠𑆾’𑆫𑇀𑆟𑆮𑆩𑆤𑇀𑆡𑆤𑆁 𑆱𑆂  𑇅
𑆠𑆱𑇀𑆩𑆳𑆖𑇀𑆖𑆴𑆢𑆫𑇀𑆟𑆮𑆔𑆤𑆂 𑆥𑇀𑆫𑆑𑆛𑆁 𑆖𑆠𑆶𑆫𑇀𑆣𑆳
𑆮𑇀𑆪𑆾𑆩𑆑𑇀𑆫𑆩𑆾 𑆨𑆮𑆠𑆴 𑆒𑆳𑆢𑆴𑆨𑆮𑆳𑆤𑇀𑆠𑆖𑆑𑇀𑆫𑆩𑇀 𑇆𑇓𑇐𑇆

यागक्रमो रवति भेदनवासनानां
नाशात्मकश्च कथितो’र्णवमन्थनं सः  ।
तस्माच्चिदर्णवघनः प्रकटं चतुर्धा
व्योमक्रमो भवति खादिभवान्तचक्रम् ॥३०॥

Yāgakramo ravati bhedanavāsanānāṃ
nāśātmakaśca kathito’rṇavamanthanaṃ saḥ  |
Tasmāccidarṇavaghanaḥ prakaṭaṃ caturdhā
vyomakramo bhavati khādibhavāntacakram || 30 ||

The Process of Sacrifice (yāga-kramaḥ) takes place --lit. roars-- (ravati) as the Essence of the destruction (nāśa-ātmakaḥ) of the vāsanā-s or impressions of discrimination (bhedana-vāsanānāṃ), (and) that (saḥ) is said (kathitaḥ) to be the Churning of the Ocean (of Consciousness) (arṇava-manthanaṃ). Therefore (tasmāt), this (ayam) fourfold (caturdhā) Sequence of (these) Voids (vyoma-kramaḥ) ranging from the Wheel of Kha to Bhū (kha-ādi-bhava-anta-cakram) evidently (prakaṭam) becomes (bhavati) the Mass of the Ocean of Consciousness (cit-arṇava-ghanaḥ). || 30 ||

𑆪𑆳𑆓𑆑𑇀𑆫𑆩𑆾 𑆪𑆘𑆤𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆥𑇀𑆫𑆓𑆩𑆤𑆁 𑆪𑆠𑆂 𑆱 𑆮𑆳𑆱𑆤𑆳𑆩𑆪𑆳𑆑𑆸𑆠𑇀𑆫𑆴𑆩𑆱𑆩𑆠𑆳𑆮𑆴𑆱𑇀𑆩𑆫𑆟𑆫𑆷𑆥𑆼𑆟
𑆮𑆫𑇀𑆠𑆠𑆼 𑇅 𑆃𑆠𑆾 𑆪𑆳𑆓𑆾 𑆮𑆳𑆱𑆤𑆳𑆑𑇀𑆫𑆩𑆴𑆑𑆮𑆴𑆬𑆳𑆥𑆤𑆁 𑆖 𑆱
𑆱𑇀𑆮𑆥𑇀𑆫𑆧𑆾𑆣𑆴𑆠𑆮𑆴𑆩𑆫𑇀𑆯𑆯𑆑𑇀𑆠𑆴𑆑𑆸𑆅𑆠𑆂 𑇅 𑆮𑆴𑆩𑆫𑇀𑆯𑆾 𑆮𑆳 𑆮𑆴𑆮𑆸𑆠𑆂
𑆱𑇀𑆮𑆑𑇀𑆫𑆩𑆴𑆑𑆠𑆢𑇀𑆓𑆾𑆥𑇀𑆠𑆸𑆥𑆶𑆫𑇀𑆪𑆰𑇀𑆛𑆑𑆱𑆩𑆠𑆳𑆮𑆴𑆬𑆳𑆥𑆤𑆼𑆤 𑆪𑆠𑆂 𑆥𑆶𑆫𑇀𑆪𑆰𑇀𑆛𑆑𑆁
𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆑𑇀𑆫𑆵𑆝𑆳𑆥𑆫𑆫𑆷𑆥𑆩𑆼𑆮 𑆪𑆼𑆤 𑆥𑆫𑆴𑆩𑆴𑆠𑆠𑇀𑆮𑆁 𑆘𑆵𑆮𑆠𑇀𑆱𑇀𑆡𑆳𑆥𑇀𑆪𑆠𑆼 𑇅 𑆍𑆠𑆢𑆶𑆑𑇀𑆠𑆁
𑆯𑇀𑆫𑆵𑆱𑇀𑆥𑆤𑇀𑆢𑆑𑆳𑆫𑆴𑆑𑆳𑆪𑆳𑆩𑇀

𑆱𑆼𑆪𑆁 𑆑𑇀𑆫𑆴𑆪𑆳𑆠𑇀𑆩𑆴𑆑𑆳 𑆯𑆑𑇀𑆠𑆴𑆂 𑆯𑆴𑆮𑆱𑇀𑆪 𑆥𑆯𑆶𑆮𑆫𑇀𑆠𑆴𑆤𑆵  𑇅
𑆧𑆤𑇀𑆣𑆪𑆴𑆠𑇀𑆫𑆵 𑆱𑇀𑆮𑆩𑆳𑆫𑇀𑆓𑆱𑇀𑆡𑆳 𑆘𑇀𑆚𑆳𑆠𑆳 𑆱𑆴𑆢𑇀𑆣𑇀𑆪𑆶𑆥𑆥𑆳𑆢𑆴𑆑𑆳𑇆

𑆠𑆤𑇀𑆩𑆳𑆠𑇀𑆫𑆾𑆢𑆪𑆫𑆷𑆥𑆼𑆟 𑆩𑆤𑆾𑇁𑆲𑆩𑇀𑆧𑆶𑆢𑇀𑆣𑆴𑆮𑆫𑇀𑆠𑆴𑆤𑆳  𑇅
𑆥𑆶𑆫𑇀𑆪𑆰𑇀𑆛𑆑𑆼𑆤 𑆱𑆁𑆫𑆶𑆢𑇀𑆣𑆱𑇀𑆠𑆢𑆶𑆠𑇀𑆡𑆁 𑆥𑇀𑆫𑆠𑇀𑆪𑆪𑆾𑆢𑇀𑆨𑆮𑆩𑇀𑇆

𑆨𑆶𑆕𑇀𑆑𑇀𑆠𑆼 𑆥𑆫𑆮𑆯𑆾 𑆨𑆾𑆓𑆁 𑆠𑆢𑇀𑆨𑆳𑆮𑆳𑆠𑇀𑆱𑆁𑆱𑆫𑆼𑆢𑆠𑆂  𑇅
𑆱𑆁𑆱𑆸𑆠𑆴𑆥𑇀𑆫𑆬𑆪𑆱𑇀𑆪𑆳𑆱𑇀𑆪 𑆑𑆳𑆫𑆟𑆁 𑆱𑆩𑇀𑆥𑇀𑆫𑆖𑆑𑇀𑆰𑇀𑆩𑆲𑆼𑇆

𑆅𑆠𑆴 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆥𑆷𑆘𑆤𑆁 𑆑𑇀𑆫𑆩𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆁 𑆖𑆳𑆤𑇀𑆪𑆾𑆥𑆳𑆱𑆤𑆩𑆳𑆫𑆩𑇀𑆨𑆑𑆁 𑆑𑆴𑆬 𑇅

𑆆𑆢𑆸𑆯𑆂 𑆑𑇀𑆫𑆩𑆯𑇀𑆖𑆴𑆠𑇀𑆱𑆩𑆶𑆢𑇀𑆫𑆩𑆤𑇀𑆡𑆤𑆩𑆴𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼 𑆪𑆠𑇀𑆫 𑆱𑇀𑆮𑆮𑆴𑆰𑆥𑇀𑆫𑆑𑆳𑆯𑆤𑆩𑇀 𑇅 𑆮𑆴𑆰𑆁
𑆑𑆳𑆬𑆑𑆷𑆛𑆩𑆼𑆮 𑆑𑆬𑇀𑆥𑆤𑆳𑆫𑆷𑆥𑆁 𑆠𑆖𑇀𑆖 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆽𑆮 𑆯𑆴𑆮𑆤𑆳𑆡𑆼𑆤 𑆓𑇀𑆫𑆱𑇀𑆪𑆁 𑆮𑆳 𑆪𑆾𑆓𑆵
𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳𑆤𑆁 𑆯𑆴𑆮𑆤𑆳𑆡𑆁 𑆯𑆴𑆮𑆤𑆳𑆡𑆠𑆼𑆘𑆱𑆼 𑆧𑆾𑆣𑆼𑆠𑇀 𑇅 𑆍𑆠𑆬𑇀𑆬𑆧𑇀𑆣𑆶𑆩𑆤𑇀𑆪𑆳𑆩𑆠𑆴𑆪𑆳𑆓𑆾’
𑆤𑆴𑆮𑆳𑆫𑇀𑆪𑆯𑇀𑆖𑆽𑆰𑆾 𑆮𑆴𑆰𑆓𑇀𑆫𑆱𑆤𑆁 𑆪𑆤𑇀𑆤𑆳𑆨𑆴𑆤𑇀𑆤𑆁 𑆥𑇀𑆫𑆨𑆶𑆥𑇀𑆫𑆱𑆳𑆢𑆖𑆫𑆶𑆥𑇀𑆫𑆳𑆯𑆤𑆳𑆠𑇀 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆁
𑆯𑇀𑆫𑆵𑆨𑆓𑆮𑆢𑇀𑆓𑆵𑆠𑆳𑆪𑆳𑆁 𑆖 𑆯𑇀𑆫𑆵𑆩𑆲𑆳𑆤𑆪𑆥𑇀𑆫𑆑𑆳𑆯𑆼

𑆪𑆠𑇀𑆠𑆢𑆓𑇀𑆫𑆼 𑆮𑆴𑆰𑆩𑆴𑆮 𑆥𑆫𑆴𑆤𑆩𑆼‘𑆩𑆸𑆠𑆾𑆥𑆩𑆩𑇀
𑆠𑆠𑇀𑆱𑆶𑆒𑆁 𑆱𑆠𑇀𑆠𑇀𑆮𑆴𑆑𑆁 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆩𑆳𑆠𑇀𑆩𑆧𑆶𑆢𑇀𑆣𑆴𑆥𑇀𑆫𑆱𑆢𑆘𑆩𑆴𑆠𑆴 𑇅

…𑆖𑆫𑆶𑆥𑇀𑆫𑆳𑆯𑆤𑆥𑆷𑆫𑇀𑆮𑆑𑆂  𑇅
𑆓𑆶𑆫𑆶𑆟𑆳 𑆱𑆩𑇀𑆥𑇀𑆫𑆢𑆳𑆪𑆱𑇀𑆪 𑆨𑆳𑆘𑆤𑆁 𑆑𑇀𑆫𑆴𑆪𑆠𑆼 𑆥𑆯𑆶𑆂𑇆

𑆅𑆠𑆴 𑆓𑆵𑆠𑆽𑆯𑇀𑆮𑆫𑇀𑆪𑆩𑆶𑆢𑇀𑆢𑆴𑆯𑇀𑆪 𑆯𑇀𑆫𑆵𑆩𑆲𑆼𑆯𑇀𑆮𑆫𑆳𑆤𑆤𑇀𑆢𑆼𑆤𑆾𑆖𑇀𑆪𑆠𑆼 𑆥𑆫𑆴𑆩𑆬𑆼

…𑆨𑆓𑆮𑆢𑇀𑆓𑆵𑆠𑆳𑆱𑆷𑆥𑆤𑆴𑆰𑆠𑇀𑆱𑇀𑆮𑆴𑆠𑇀𑆪𑆶𑆖𑇀𑆖𑆳𑆮𑆖𑆱𑇀𑆪𑆳𑆱𑇀𑆪 𑆥𑇀𑆫𑆥𑆚𑇀𑆖𑆮𑆽𑆖𑆴𑆠𑇀𑆫𑇀𑆪𑆱𑇀𑆪
𑆯𑇀𑆫𑆵𑆩𑆢𑆤𑆶𑆠𑇀𑆠𑆫𑆳𑆩𑇀𑆤𑆳𑆪𑆱𑆩𑆶𑆢𑇀𑆫𑆯𑆵𑆑𑆫𑆾𑆥𑆱𑇀𑆤𑆼𑆲 𑆍𑆮𑆳𑆤𑆶𑆥𑇀𑆫𑆳𑆟𑆤𑆠𑆪𑆳𑇁𑆮𑆠𑆴𑆰𑇀𑆜𑆠𑆂 𑇅

𑆅𑆠𑇀𑆪𑆼𑆮𑆁 𑆖𑆴𑆠𑇀𑆱𑆩𑆶𑆢𑇀𑆫𑆳𑆩𑆸𑆠𑆩𑆤𑇀𑆡𑆤𑆼𑆤 𑆖𑆴𑆢𑇀𑆨𑆮𑆼𑆠𑇀𑆱𑆫𑇀𑆮𑆮𑇀𑆪𑆳𑆥𑆴𑆟𑆵 𑆠𑆢𑆳 𑆩𑆳𑆠𑆸𑆖𑆑𑇀𑆫𑆁 𑆖
𑆖𑆴𑆠𑇀𑆠𑆖𑆑𑇀𑆫𑆁 𑆖𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆖𑆑𑇀𑆫𑆁 𑆖𑆳𑆥𑆴 𑆨𑆷𑆠𑆖𑆑𑇀𑆫𑆁 𑆖𑆴𑆢𑇀𑆫𑆷𑆥𑆼𑆟𑆽𑆮 𑆠𑆴𑆰𑇀𑆜𑆤𑇀𑆠𑆴
𑆠𑆠𑇀𑆑𑆤𑆴𑆰𑇀𑆜𑆨𑆴𑆤𑇀𑆤𑆠𑆳𑆁 𑆮𑆴𑆤𑆳 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆩𑇀 𑆱𑇀𑆥𑆤𑇀𑆢𑆼

𑆪𑆱𑇀𑆩𑆳𑆠𑇀𑆱𑆫𑇀𑆮𑆩𑆪𑆾 𑆘𑆵𑆮𑆂 𑆱𑆫𑇀𑆮𑆨𑆳𑆮𑆱𑆩𑆶𑆢𑇀𑆨𑆮𑆳𑆠𑇀  𑇅
𑆠𑆠𑇀𑆱𑆁𑆮𑆼𑆢𑆤𑆫𑆷𑆥𑆼𑆟 𑆠𑆳𑆢𑆳𑆠𑇀𑆩𑇀𑆪𑆥𑇀𑆫𑆠𑆴𑆥𑆠𑇀𑆠𑆴𑆠𑆂𑇆

𑆠𑆼𑆤 𑆯𑆧𑇀𑆢𑆳𑆫𑇀𑆡𑆖𑆴𑆤𑇀𑆠𑆳𑆱𑆶 𑆤 𑆱𑆳𑆮𑆱𑇀𑆡𑆳 𑆤 𑆪𑆳 𑆯𑆴𑆮𑆂  𑇅
𑆨𑆾𑆑𑇀𑆠𑆽𑆮 𑆨𑆾𑆓𑇀𑆪𑆨𑆳𑆮𑆼𑆤 𑆱𑆢𑆳 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆂𑇆

𑆅𑆠𑇀𑆪𑆠 𑆍𑆑𑆾𑆥𑆳𑆪𑆱𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑆪 𑆇𑆖𑆴𑆠𑆳𑆤𑆤𑇀𑆠𑆳𑆠𑇀𑆩𑆱𑆩𑆠𑆳 𑆪𑆳 𑆢𑆴𑆮𑇀𑆪𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆥𑇀𑆫𑆠𑆴𑆓𑇀𑆫𑆲𑆼𑆟
𑆤𑆳𑆡𑆥𑇀𑆫𑆱𑆳𑆢𑆼𑆤 𑇅 𑆍𑆠𑆢𑆶𑆑𑇀𑆠𑆩𑆳𑆓𑆩𑆼𑆰𑆶

𑆪𑆼𑆤 𑆮𑆴𑆘𑇀𑆚𑆳𑆠𑆩𑆳𑆠𑇀𑆫𑆼𑆟 𑆒𑆼𑆖𑆫𑆵𑆱𑆩𑆠𑆳𑆁 𑆮𑇀𑆫𑆘𑆼𑆠𑇀 𑇅

𑆅𑆠𑆴 𑆒𑆼𑆖𑆫𑆵𑆱𑆩𑆠𑆾𑆖𑇀𑆖𑆳𑆫𑆴𑆠𑆳 𑆑𑆳𑆬𑆴𑆘𑇀𑆚𑆳𑆤𑆳𑆫𑆶𑆲𑆯𑆧𑇀𑆢𑆼𑆤𑆳𑆥𑆴 𑆖 𑆩𑆤𑇀𑆠𑇀𑆫𑆳𑆩𑆤𑇀𑆠𑇀𑆫𑆮𑆴𑆢𑆯𑆧𑇀𑆢𑆼𑆤𑆳𑆥𑆴 𑆖
𑆯𑇀𑆫𑆵𑆩𑆠𑇀𑆑𑇀𑆫𑆩𑆱𑆢𑇀𑆨𑆳𑆮𑆼 𑇅

𑆄𑆠𑇀𑆩𑆱𑆩𑆠𑆳 𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆳 𑆨𑆮𑆼𑆠𑇀𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆼𑆤 𑆥𑆶𑆫𑇀𑆪𑆰𑇀𑆛𑆑𑆮𑆴𑆬𑆳𑆥𑆤𑆼𑆤
𑆃𑆱𑆠𑇀𑆪𑆳𑆱𑆩𑆠𑆳𑆫𑆷𑆥𑆥𑆶𑆫𑇀𑆪𑆰𑇀𑆛𑆑𑆧𑆬𑆮𑆴𑆩𑆶𑆑𑇀𑆠𑆴𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑇀𑆪𑆳 𑇅 𑆪𑆢𑆳 𑆑𑆯𑇀𑆖𑆴𑆤𑇀𑆤 𑆱𑆁𑆫𑆶𑆢𑇀𑆣𑆾
𑆮𑆴𑆮𑆴𑆣𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆥𑇀𑆫𑆠𑇀𑆪𑆪𑆽𑆱𑇀𑆠𑆢𑆳 𑆱 𑆩𑆶𑆑𑇀𑆠 𑆅𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼 𑆖 𑆱𑆫𑇀𑆮𑆁 𑆑𑆬𑇀𑆥𑆴𑆠𑆁
𑆑𑆬𑇀𑆥𑆴𑆠𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆥𑆢𑆮𑆴𑆤𑆳𑆯𑆪𑆾𑆓𑆠𑆂 𑆱𑇀𑆮𑆱𑆁𑆮𑆴𑆠𑇀𑆑𑇀𑆫𑆵𑆝𑆳𑆮𑆢𑇀𑆧𑆾𑆣𑆠𑆴 𑇅 𑆍𑆠𑆠𑇀𑆱𑇀𑆥𑆤𑇀𑆢𑆼

…𑆪𑆱𑇀𑆪 𑆱𑆁𑆮𑆴𑆠𑇀𑆠𑆴𑆂 𑆑𑇀𑆫𑆵𑆝𑆳𑆠𑇀𑆮𑆼𑆤𑆳𑆒𑆴𑆬𑆁 𑆘𑆓𑆠𑇀  𑇅
𑆱 𑆥𑆯𑇀𑆪𑆤𑇀𑆱𑆠𑆠𑆁 𑆪𑆶𑆑𑇀𑆠𑆾 𑆘𑆵𑆮𑆤𑇀𑆩𑆶𑆑𑇀𑆠𑆾 𑆤 𑆱𑆁𑆯𑆪𑆂𑇆

𑆅𑆠𑇀𑆪𑆮𑆯𑆴𑆰𑇀𑆛𑆯𑇀𑆬𑆾𑆑𑆳𑆯𑇀𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆑𑇀𑆫𑆵𑆢𑆳𑆁 𑆢𑆼𑆯𑆑𑆳𑆬𑆫𑆷𑆥𑆼𑆟 𑆮𑆢𑆤𑇀𑆠𑆴 𑇆𑇓𑇐𑇆

यागक्रमो यजनसूक्ष्मप्रगमनं यतः स वासनामयाकृत्रिमसमताविस्मरणरूपेण
वर्तते । अतो यागो वासनाक्रमिकविलापनं च स
स्वप्रबोधितविमर्शशक्तिकृइतः । विमर्शो वा विवृतः
स्वक्रमिकतद्गोप्तृपुर्यष्टकसमताविलापनेन यतः पुर्यष्टकं
स्वात्मक्रीडापररूपमेव येन परिमितत्वं जीवत्स्थाप्यते । एतदुक्तं
श्रीस्पन्दकारिकायाम्

सेयं क्रियात्मिका शक्तिः शिवस्य पशुवर्तिनी  ।
बन्धयित्री स्वमार्गस्था ज्ञाता सिद्ध्युपपादिका॥

तन्मात्रोदयरूपेण मनोऽहम्बुद्धिवर्तिना  ।
पुर्यष्टकेन संरुद्धस्तदुत्थं प्रत्ययोद्भवम्॥

भुङ्क्ते परवशो भोगं तद्भावात्संसरेदतः  ।
संसृतिप्रलयस्यास्य कारणं सम्प्रचक्ष्महे॥

इति स्वात्मपूजनं क्रमसंस्थितं चान्योपासनमारम्भकं किल ।

ईदृशः क्रमश्चित्समुद्रमन्थनमित्युच्यते यत्र स्वविषप्रकाशनम् । विषं
कालकूटमेव कल्पनारूपं तच्च स्वात्मनैव शिवनाथेन ग्रस्यं वा योगी
स्वात्मानं शिवनाथं शिवनाथतेजसे बोधेत् । एतल्लब्धुमन्यामतियागो’
निवार्यश्चैषो विषग्रसनं यन्नाभिन्नं प्रभुप्रसादचरुप्राशनात् । यथोक्तं
श्रीभगवद्गीतायां च श्रीमहानयप्रकाशे

यत्तदग्रे विषमिव परिनमे‘मृतोपमम्
तत्सुखं सत्त्विकं प्रोक्तमात्मबुद्धिप्रसदजमिति ।

…चरुप्राशनपूर्वकः  ।
गुरुणा सम्प्रदायस्य भाजनं क्रियते पशुः॥

इति गीतैश्वर्यमुद्दिश्य श्रीमहेश्वरानन्देनोच्यते परिमले

…भगवद्गीतासूपनिषत्स्वित्युच्चावचस्यास्य प्रपञ्चवैचित्र्यस्य
श्रीमदनुत्तराम्नायसमुद्रशीकरोपस्नेह एवानुप्राणनतयाऽवतिष्ठतः ।

इत्येवं चित्समुद्रामृतमन्थनेन चिद्भवेत्सर्वव्यापिणी तदा मातृचक्रं च
चित्तचक्रं चेन्द्रियचक्रं चापि भूतचक्रं चिद्रूपेणैव तिष्ठन्ति
तत्कनिष्ठभिन्नतां विना । यथोक्तम् स्पन्दे

यस्मात्सर्वमयो जीवः सर्वभावसमुद्भवात्  ।
तत्संवेदनरूपेण तादात्म्यप्रतिपत्तितः॥

तेन शब्दार्थचिन्तासु न सावस्था न या शिवः  ।
भोक्तैव भोग्यभावेन सदा सर्वत्र संस्थितः॥

इत्यत एकोपायस्तत्त्वप्राप्तय उचितानन्तात्मसमता या दिव्यविज्ञानप्रतिग्रहेण
नाथप्रसादेन । एतदुक्तमागमेषु

येन विज्ञातमात्रेण खेचरीसमतां व्रजेत् ।

इति खेचरीसमतोच्चारिता कालिज्ञानारुहशब्देनापि च मन्त्रामन्त्रविदशब्देनापि च
श्रीमत्क्रमसद्भावे ।

आत्मसमता संस्थिता भवेत्प्रोक्तेन पुर्यष्टकविलापनेन
असत्यासमतारूपपुर्यष्टकबलविमुक्तिप्राप्त्या । यदा कश्चिन्न संरुद्धो
विविधस्वात्मप्रत्ययैस्तदा स मुक्त इत्युच्यते च सर्वं कल्पितं
कल्पितप्रमातृपदविनाशयोगतः स्वसंवित्क्रीडावद्बोधति । एतत्स्पन्दे

…यस्य संवित्तिः क्रीडात्वेनाखिलं जगत्  ।
स पश्यन्सततं युक्तो जीवन्मुक्तो न संशयः॥

इत्यवशिष्टश्लोकाश्चिदानन्दक्रीदां देशकालरूपेण वदन्ति ॥३०॥

Yāgakramo yajanasūkṣmapragamanaṃ yataḥ sa vāsanāmayākṛtrimasamatāvismaraṇarūpeṇa vartate | Ato yāgo vāsanākramikavilāpanaṃ ca sa svaprabodhitavimarśaśaktikṛitaḥ | Vimarśo vā vivṛtaḥ svakramikatadgoptṛpuryaṣṭakasamatāvilāpanena yataḥ puryaṣṭakaṃ svātmakrīḍāpararūpameva yena parimitatvaṃ jīvatsthāpyate | Etaduktaṃ śrīspandakārikāyām

Seyaṃ kriyātmikā śaktiḥ śivasya paśuvartinī  |
Bandhayitrī svamārgasthā jñātā siddhyupapādikā ||

Tanmātrodayarūpeṇa mano'hambuddhivartinā  |
Puryaṣṭakena saṃruddhastadutthaṃ pratyayodbhavam ||

Bhuṅkte paravaśo bhogaṃ tadbhāvātsaṃsaredataḥ  |
Saṃsṛtipralayasyāsya kāraṇaṃ sampracakṣmahe ||

Iti svātmapūjanaṃ kramasaṃsthitaṃ cānyopāsanamārambhakaṃ kila |

Īdṛśaḥ kramaścitsamudramanthanamityucyate yatra svaviṣaprakāśanam | Viṣaṃ kālakūṭameva kalpanārūpaṃ tacca svātmanaiva śivanāthena grasyaṃ vā yogī svātmānaṃ śivanāthaṃ śivanāthatejase bodhet | Etallabdhumanyāmatiyāgo’ nivāryaścaiṣo viṣagrasanaṃ yannābhinnaṃ prabhuprasādacaruprāśanāt | Yathoktaṃ śrībhagavadgītāyāṃ ca śrīmahānayaprakāśe

Yattadagre viṣamiva pariname‘mṛtopamam
Tatsukhaṃ sattvikaṃ proktamātmabuddhiprasadajamiti |

…caruprāśanapūrvakaḥ  |
Guruṇā sampradāyasya bhājanaṃ kriyate paśuḥ ||

Iti gītaiśvaryamuddiśya śrīmaheśvarānandenocyate parimale

…bhagavadgītāsūpaniṣatsvityuccāvacasyāsya prapañcavaicitryasya
Śrīmadanuttarāmnāyasamudraśīkaropasneha evānuprāṇanatayā'vatiṣṭhataḥ |

Ityevaṃ citsamudrāmṛtamanthanena cidbhavetsarvavyāpiṇī tadā mātṛcakraṃ ca cittacakraṃ cendriyacakraṃ cāpi bhūtacakraṃ cidrūpeṇaiva tiṣṭhanti tatkaniṣṭhabhinnatāṃ vinā | Yathoktam spande

Yasmātsarvamayo jīvaḥ sarvabhāvasamudbhavāt  |
Tatsaṃvedanarūpeṇa tādātmyapratipattitaḥ ||

Tena śabdārthacintāsu na sāvasthā na yā śivaḥ  |
Bhoktaiva bhogyabhāvena sadā sarvatra saṃsthitaḥ ||

Ityata ekopāyastattvaprāptaya ucitānantātmasamatā yā divyavijñānapratigraheṇa nāthaprasādena | Etaduktamāgameṣu

Yena vijñātamātreṇa khecarīsamatāṃ vrajet |

Iti khecarīsamatoccāritā kālijñānāruhaśabdenāpi ca mantrāmantravidaśabdenāpi ca śrīmatkramasadbhāve |

Ātmasamatā saṃsthitā bhavetproktena puryaṣṭakavilāpanena asatyāsamatārūpapuryaṣṭakabalavimuktiprāptyā | Yadā kaścinna saṃruddho vividhasvātmapratyayaistadā sa mukta ityucyate ca sarvaṃ kalpitaṃ kalpitapramātṛpadavināśayogataḥ svasaṃvitkrīḍāvadbodhati | Etatspande

…yasya saṃvittiḥ krīḍātvenākhilaṃ jagat  |
Sa paśyansatataṃ yukto jīvanmukto na saṃśayaḥ ||

Ityavaśiṣṭaślokāścidānandakrīdāṃ deśakālarūpeṇa vadanti || 30 ||

The Process of Sacrifice (yāga-kramaḥ) is the subtle process of worship (yajana-sūkṣma-pragamanam), because (yataḥ) it (saḥ) takes place (vartate) in the form of forgetting one’s own created identity (which) is composed of accumulated impressions (vāsanā-mayā-kṛtrima-samatā-vismaraṇa-rūpeṇa). Hence (ataḥ), Sacrifice (yāgaḥ) is the successive destruction of impressions (vāsanā-kramika-vilāpanam), and (ca) it (saḥ) is performed by one’s own awakened Power of Awareness (sva-prabodhita-vimarśa-śakti-kṛitaḥ). In other words (vā), Self-awareness (vimarśaḥ) is developed (vivṛtaḥ) through the successive dissolution of one’s identity with the subtle body (that) veils It --i.e. Awareness-- (sva-kramika-tat-goptṛ-puryaṣṭaka-samatā-vilāpanena), as (yataḥ) the subtle body (puryaṣṭakam) is merely (eva) a playful aspect of one’s Self (svātmā-krīḍā-para-rūpam) which (yena) keeps (sthāpyate) limitation (parimitatvam) alive (jīvat). This (etat) has been said (uktam) in Venerable Spandakārikā-s (śrī-spanda-kārikāyām):

“This (iyam) is the (sā) Power (śaktiḥ) of Śiva (śivasya) characterized by activity (kriyā-ātmikā), (Who) rests in the limited being (paśu-vartinī) (and) binds him (bandhayitrī), (but when She) is understood (jñātā) as the Path to one’s own Self (sva-mārga-sthā), (She) produces success (siddhi-upapādikā).

(The limited being) is ruined (saṃruddhaḥ) by (his) puryaṣṭaka or subtle body (puryaṣṭakena) (that is) situated in the intellect, false-I and mind (manaḥ-aham-buddhi-vartinā) in the form of the rising of tanmātra-s or subtle elements (of mentation) (tanmātra-udaya-rūpeṇa), (because) the rising of ideas (pratyaya-udbhavam) takes place in that --i.e. in puryaṣṭaka-- (tat-uttham).

Someone, who is a subject (to such a play of the puryaṣṭaka,) (paravaśaḥ) enjoys (bhuṅkte) the fruits --i.e. ideas-- (bhogam), (and) wanders (in his mind) (saṃsaret) because of the existence of that --i.e. of the puryaṣṭaka-- (tat-bhāvāt). Therefore (ataḥ), we explain (sampracakṣmahe) the cause (kāraṇam) of the dissolution of this wandering --i.e. saṃsāra-- (saṃsṛti-pralayasya…asya). || ”

The Act of worshipping one’s own Self (svātmā-pūjanam) rests in this process (krama-saṃsthitam), and (ca) any other form of worship (anya-upāsanam) is just preliminary (to this) (ārambhakam…kila).

Such (īdṛśaḥ) a process (kramaḥ) is known (iti…ucyate) as the ‘Churning of the Ocean of Consciousness’ (cit-samudra-manthanam), in which (yatra) the revelation of one’s own poison (takes place) (sva-viṣa-prakāśanam). This poison (viṣam) is nothing but (eva) the ‘trap of time’ (kāla-kūṭam) (that is) the play of mentation (kalpanā-rūpam) and (ca) it is (tat) to be swallowed (grasyam) only (eva) by Lord Śiva (śiva-nāthena) (Who is) one’s own Self (svātmanā), or in other words (vā), a yogin (yogī) must consider (bodhet) one’s own Self (svātmānam) as Lord Śiva (śiva-nātham) for the sake of the Glory of Lord Śiva (śiva-nātha-tejase). To achieve (labdhum) this (etat), sacrificing the other ‘opinion’ (anyā-mati-yāgaḥ) is inevitable (anivāryaḥ), and (ca) this (eṣaḥ) is the ‘swallowing of poison’ (viṣa-grasanam) that is (yat) not (na) different (bhinnam) from ‘consuming the sacrificial substance’ (that is) the Prasāda or Favour of the Lord (prabhu-prasāda-caru-prāśanāt). As (yathā) it has been said (uktam) in Venerable (śrī) Bhagavadgītā (bhagavat-gītāyām) and (ca) in Venerable (śrī) Mahānayaprakāśa (mahā-ānaya-prakāśe):

“That (tat) which (yat) is like (iva) poison (viṣam) in the beginning (agre), (but) in a (subsequent) transformation (pariname) it becomes equal to Nectar (amṛta-upamam), that (tat) is said to be (proktam) ‘Sattvika’ or real (sattvikam) Happiness or Pleasure (sukham) produced from Prasāda or Favour, (which) has the intention of the Self --i.e. from real understanding or pure intellect (ātmā-buddhi-prasada-jam…iti)

/Bhagavadgītā 18.37/

“…the Guru (guruṇā) transforms (kriyate) the individual being (paśuḥ) into a receptacle (bhājanam) of the Oral Transmission (sampradāyasya), after (he/she) consumed the Caru or the ‘Sacrificial Substance’ --i.e. the Truth about one’s real identity-- (caru-prāśana-pūrvakaḥ…iti).“

/Mahānayaprakāśa 2.5/

Regarding (uddiśya) the authority of the Bhagavadgītā (gītā-aiśvaryam), Venerable Maheśvarānanda (śrī-mahā-īśvara-ānandena) said (ucyate) in Parimala (parimale):

"…in the Secret (upaniṣatsu) of the Bhagavad Gītā (bhagavat-gītāsu…iti), (there is) only (eva) the oozing of the moistening water of the Ocean of the Scriptural Transmission of the most Venerable Anuttara (śrīmat-anuttara-āmnāya-samudra-śīkara-upa-snehaḥ through the diversity (uccāvacasya) of this manifoldness of manifestation (prapañca-vaicitryasya…asya) by the state of vivification (anuprāṇanatayā) (of someone who) remains in one place --i.e. in one’s own Self-- (avatiṣṭhataḥ).”

In this way (evam), by Churning the Nectar of the Ocean of Consciousness (cit-samudra-amṛta-manthanena), Consciousness (cit) becomes (bhavet) Universal (sarva-vyāpiṇī), then (tadā) the wheel of the subject (mātṛ-cakram), the wheel of mind (citta-cakram), the wheel of the senses (indriya-cakram) and (ca…ca…ca…api) the wheel of the elements --i.e. the abodes of khecarī, gocarī, dikcarī and bhūcarī-- (bhūta-cakram) remain (tiṣṭhanti) in the form of Consciousness alone (cit-rūpeṇa…eva) without (vinā) the slightest difference from It --i.e. from Consciousness-- (tat-kaniṣṭha-bhinnatām). As (yathā) it has been said (uktam) in Spanda (spande):

“Therefore (yasmāt), the jīva or individual being (jīvaḥ) is not different from anything --i.e. he is one with the world-- (sarva-mayaḥ), because (he becomes) the origin of everything (sarva-bhāva-samudbhavāt) in the form of the knowledge of them (tat-saṃvedana-rūpeṇa), because of the attainment of sameness (with them) (tādātmya-pratipattitaḥ).

Through that (condition) (tena), (there is) no (na) state (avasthā) which (yā) would not be (na) Śiva (śivaḥ) in words, objects (or even) thoughts (śabda-ārtha-cintāsu), (and) only (eva) the Perceiver (bhoktā) (is the One who) remains (saṃsthitaḥ) as the (appearance) of the perceived (object) (bhogya-bhāvena) always (sadā) (and) everywhere (sarvatra).”

Consequently (ataḥ), the only method (eka-upāyāḥ) to achieve (this) Reality (tattva-prāptaye) is proper (ucitā) identification with the unlimited Self (ananta-ātmā-samatā), which (takes places) (yā) by receiving Divine Wisdom (divya-vijñāna-pratigrahena) through the Grace of the Lord (nātha-prasādena). This (etat) is mentioned (uktam) in Āgama-s (āgameṣu):

“By mere understanding of (such Wisdom, one) (yena…vijñāta-mātreṇa)
attains (vrajet) the State of identification with ‘Khecarī’ (khecarī-samatām).”

‘Khecarīsamatā’ or ‘Identification or Sameness with ‘Khecarī’ (khecarī-samatā) is also (api…api) articulated (uccāritā) by the term ‘Kālijñānāruhaḥ’ or ‘Ascending to the Wisdom of Kālī’ (kālī-jñāna-āruha-śabdena), and (ca…ca) by the term ‘mantrāmantravidaḥ’ or the ‘Knowledge of the Mantra --i.e. ‘I am’-- beyond utterance’ (mantra-amantra-vida-śabdena) in most Venerable (śrīmat) Kramasadbhāvaḥ (krama-sadbhāve).

Identification with the Self (ātmā-samatā) becomes (bhavet) firm (saṃsthitā) by the aforesaid (proktena) Dissolution of the subtle body (puryaṣṭaka-vilāpanena) (that) is the attainment of the freedom from the influence of the subtle body (which) forms one’s false identity (asatya-samatā-rūpa-puryaṣṭaka-bala-vimukti-prāptyā). When (yadā) one (kaścid) is not (na) ruined (saṃruddhaḥ) by the different ideas about his/her own Self (vividha-svātmā-pratyayaiḥ), he/she (saḥ) is called (iti…ucyate) Liberated (muktaḥ) and (ca) sees (bodhati) ‘everything created’ (sarvam…kalpitam) as the Play of his/her own Consciousness (sva-saṃvit-krīḍāvat) by means of the Dissolution of the nature of the created perceiver (kalpita-pramātṛ-pada-vināśa-yogataḥ). This (etat) (is stated) in Spanda (spande):

“…the one (saḥ), whose (yasya) Consciousness (saṃvittiḥ) always (satatam) sees (paśyan) the whole (akhilam) universe (jagat) as Divine Play (krīḍātvena), is united (with Spanda or the Self, and) (yuktaḥ) (is) Liberated while living (jīvat-muktaḥ), there is no (na) doubt (about this) (saṃśayaḥ).”

The remaining verses (avaśiṣṭa-ślokāḥ) talk (vadanti) about the Play of Consciousness and Bliss (cit-ānanda-krīdām) in the form of ‘space’ and ‘Time’ (deśa-kāla-rūpeṇa).  || 30 ||

𑆪𑆱𑇀𑆩𑆳𑆖𑇀𑆖𑆴𑆢𑆼𑆮 𑆱𑆠𑆠𑆁 𑆥𑆯𑆶𑆓𑆥𑇀𑆫𑆑𑆳𑆯𑆱𑇀
𑆠𑆢𑇀𑆨𑆳 𑆮𑆴𑆨𑆳𑆠𑆴 𑆥𑆫𑆴𑆠𑆂 𑆥𑆯𑆮𑆼‘𑆥𑆴 𑆢𑆼𑆯𑆂  𑇅
𑆄𑆤𑆤𑇀𑆢 𑆍𑆮 𑆱𑆠𑆠𑆁 𑆑𑆴𑆬 𑆠𑆢𑇀𑆮𑆴𑆩𑆫𑇀𑆯𑆱𑇀
𑆠𑆢𑇀𑆮𑆠𑇀𑆱 𑆠𑆴𑆱𑇀𑆛𑇀𑆂𑆃𑆠𑆴 𑆥𑆯𑆳𑆮𑆥𑆴 𑆑𑆳𑆬𑆫𑆷𑆥𑆩𑇀 𑇆𑇓𑇑𑇆

यस्माच्चिदेव सततं पशुगप्रकाशस्
तद्भा विभाति परितः पशवे‘पि देशः  ।
आनन्द एव सततं किल तद्विमर्शस्
तद्वत्स तिस्ट्ःअति पशावपि कालरूपम् ॥३१॥

Yasmāccideva satataṃ paśugaprakāśas
tadbhā vibhāti paritaḥ paśave‘pi deśaḥ  |
Ānanda eva satataṃ kila tadvimarśas
tadvatsa tisṭḥati paśāvapi kālarūpam || 31 ||

Since (yasmāt) only (eva) Cit or Consciousness (cit) (is that) Light, (which) always pervades the limited being (satatam…paśu-ga-prakāśaḥ), Its Splendour (tat-bhā) shines (vibhāti) even for the limited being (paśave…api), (but) as ‘space (deśaḥ) all around (paritaḥ). In this same way (tat…vat), only (eva) Ānanda or the Bliss (of Consciousness) (ānanda…saḥ) is constant (satatam…kila) Awareness of Light (tat-vimarśaḥ), It (saḥ) is preserved (tisṭḥati) even in the limited being (paśau…api), (but) as the nature of Time (kāla-rūpam). || 31 ||

𑆲𑆸𑆰𑇀𑆛𑆮𑆴𑆩𑆫𑇀𑆯𑆩𑆴𑆠𑆫𑆷𑆥𑆩𑆧𑆳𑆲𑇀𑆪𑆑𑆳𑆬𑆼
𑆤𑆴𑆰𑇀𑆥𑆤𑇀𑆢𑆖𑆴𑆤𑇀𑆩𑆴𑆠𑆢𑆱𑆳𑆩𑆥𑆴 𑆧𑆳𑆲𑇀𑆪𑆢𑆼𑆯𑆼  𑇅
𑆃𑆤𑇀𑆠𑆱𑇀𑆡𑆨𑆵𑆫𑆶𑆩𑆪𑆑𑆳𑆬𑆮𑆴𑆩𑆫𑇀𑆯𑆨𑆳𑆫𑆳𑆢𑇀
𑆢𑆼𑆯𑆱𑇀𑆪 𑆧𑆳𑆲𑇀𑆪𑆓𑆠𑆫𑆷𑆥𑆠𑆪𑆳 𑆠𑆶 𑆩𑆷𑆫𑇀𑆠𑆴𑆂 𑇆𑇓𑇒𑇆

हृष्टविमर्शमितरूपमबाह्यकाले
निष्पन्दचिन्मितदसामपि बाह्यदेशे  ।
अन्तस्थभीरुमयकालविमर्शभाराद्
देशस्य बाह्यगतरूपतया तु मूर्तिः ॥३२॥

Hṛṣṭavimarśamitarūpamabāhyakāle
niṣpandacinmitadasāmapi bāhyadeśe  |
Antasthabhīrumayakālavimarśabhārād
deśasya bāhyagatarūpatayā tu mūrtiḥ || 32 ||

Blissful Awareness --i.e. Ānanda-- becomes limited (hṛṣṭa-vimarśa-mita-rūpam) as internal Time (abāhya-kāle), (and) even (api) Immovable Consciousness --i.e. Cit-- becomes limited (niṣpanda-cit-mita-dasām) as external space (bāhya-deśe). Or (to put differently,) (tu) because of the burden of the internal awareness of fearful Time (anta-stha-bhīru-maya-kāla-vimarśa-bhārāt), the (sā) manifestation (mūrtiḥ) of space (takes place) (deśasya) in an external form of ‘movement’ --i.e. progression-- (bāhya-gata-rūpatayā).  || 32 ||

𑆑𑆳𑆬𑆾’𑆤𑇀𑆠𑆫𑆱𑇀𑆡𑆑𑆫𑆟𑆼 𑆤𑆴𑆬𑆪𑆼 𑆤𑆴𑆬𑆼𑆠𑆶𑆁
𑆢𑆼𑆯𑆾 𑆧𑆲𑆴𑆱𑇀𑆑𑆫𑆟𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆮𑆴𑆱𑇀𑆠𑆫𑆾 𑆪𑆂  𑇅
𑆘𑆵𑆮𑆱𑇀𑆠𑆶 𑆧𑆾𑆣𑆠𑆴 𑆱𑆢𑆳 𑆖 𑆓𑆠𑆳𑆓𑆠𑆁 𑆱𑇀𑆮𑆁
𑆠𑆁 𑆘𑆳𑆠𑆑𑆳𑆬𑆓𑆠𑆩𑆼𑆮 𑆖 𑆣𑆵𑆥𑆢𑆁 𑆪𑆩𑇀 𑇆𑇓𑇓𑇆

कालो’न्तरस्थकरणे निलये निलेतुं
देशो बहिस्करणसंस्थितविस्तरो यः  ।
जीवस्तु बोधति सदा च गतागतं स्वं
तं जातकालगतमेव च धीपदं यम् ॥३३॥

Kālo’ntarasthakaraṇe nilaye niletuṃ
deśo bahiskaraṇasaṃsthitavistaro yaḥ  |
Jīvastu bodhati sadā ca gatāgataṃ svaṃ
taṃ jātakālagatameva ca dhīpadaṃ yam || 33 ||

To conceal itself (niletum), Kāla or Time (exists) (kālaḥ) in one’s internal senses (antara-stha-karaṇe) (that is its) hiding place (nilaye), and (ca) Deśa or Space (deśaḥ) is (its) expansion, which firmly rests in the external senses (yaḥ…bahis-karaṇa-saṃsthita-vistaraḥ). And (ca) the limited individual (jīvaḥ…tu) identifies (bodhati) himself (svam) only (eva) with that (tam), which (yam) is arranged by (such) a produced Time (jāta-kāla-gatam) and (ca) (which is something that has been) born and will die --lit. ‘comes and goes’-- (gata-āgatam), (that is) the nature of thoughts (dhī-padam). || 33 ||

𑆢𑆼𑆯𑆾’𑆥𑆴 𑆧𑆾𑆣𑆪𑆠𑆴 𑆠𑆼𑆤 𑆖 𑆠𑆁 𑆮𑆴𑆨𑆴𑆤𑇀𑆤𑆁
𑆱𑇀𑆮𑆁 𑆪𑆁 𑆖 𑆓𑆾𑆖𑆫𑆓𑆠𑆳𑆠𑇀𑆑𑆫𑆟𑆼𑆨𑇀𑆪 𑆍𑆮𑆩𑇀  𑇅
𑆃𑆤𑇀𑆠𑆫𑇀𑆧𑆲𑆴𑆫𑇀𑆲𑆫𑆟𑆠𑆼𑆘𑆱𑆩𑆼𑆮 𑆱𑆁𑆱𑇀𑆡𑆁
𑆱𑆠𑇀𑆪𑆼’𑆤𑇀𑆠𑆫𑆱𑇀𑆩𑆴𑆤𑆴𑆲 𑆪𑆠𑇀𑆫 𑆠𑆪𑆾𑆂 𑆥𑇀𑆫𑆠𑆵𑆠𑆴𑆂 𑇆𑇓𑇔𑇆

देशो’पि बोधयति तेन च तं विभिन्नं
स्वं यं च गोचरगतात्करणेभ्य एवम्  ।
अन्तर्बहिर्हरणतेजसमेव संस्थं
सत्ये’न्तरस्मिनिह यत्र तयोः प्रतीतिः ॥३४॥

Deśo’pi bodhayati tena ca taṃ vibhinnaṃ
svaṃ yaṃ ca gocaragatātkaraṇebhya evam  |
Antarbahirharaṇatejasameva saṃsthaṃ
satye’ntarasminiha yatra tayoḥ pratītiḥ || 34 ||

And (ca) in this way (evam), space (deśaḥ), additionally --lit. also-- (api) makes him (tena…tu) think (bodhayati) (that) he (svam) is different (vibhinnam) from that (tam) which (yam) takes place in the sphere (gocara-gatāt) of his senses (karaṇebhyaḥ). In this world (iha), the Glory of the Dissolution of the ‘internal’ and the ‘external’ (antar-bahir-haraṇa-tejasam) lies (saṃstham) in (antaḥ) this (asmin) truth (satye), in which (yatra) clear understanding (pratītiḥ) of the two (rises) (tayoḥ). || 34 ||

𑆢𑇀𑆮𑆴𑆫𑆷𑆥𑆫𑆷𑆥𑆁 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆱𑇀𑆪 𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆿 𑇅 𑆖𑆴𑆠𑇀𑆱𑆠𑇀𑆠𑆳𑆮𑆱𑇀𑆠𑇀𑆮𑆥𑇀𑆫𑆩𑆼𑆪𑆁 𑆠𑆤𑇀𑆤𑆴𑆫𑆤𑇀𑆠𑆫𑆁
𑆠𑆼𑆘𑆾 𑆪𑆠𑇀𑆥𑇀𑆫𑆨𑆶𑆥𑇀𑆫𑆳𑆟𑆤𑆩𑇀 𑇅 𑆍𑆰𑆳𑆪𑆳𑆯𑇀𑆖𑆴𑆠𑆾 𑆮𑆴𑆩𑆫𑇀𑆯𑆂 𑆱𑇀𑆥𑆤𑇀𑆢𑆩𑆳𑆤𑆳𑆤𑆤𑇀𑆢𑆂 𑆱𑆠𑇀𑆠𑆳𑆲𑇀𑆬𑆳𑆢𑆂 𑇅 𑆱
𑆱𑇀𑆮𑆳𑆨𑆳𑆮𑆴𑆑𑆾 𑆪𑆠𑆂 𑆱 𑆖𑆴𑆠𑇀𑆱𑆁𑆪𑆶𑆑𑇀𑆠 𑆇𑆰𑇀𑆟𑆠𑆳𑆓𑇀𑆤𑆴𑆱𑆁𑆪𑆶𑆑𑇀𑆠𑆼𑆮 𑇅 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆣𑆫𑇀𑆩𑆾’𑆥𑆴
𑆑𑇀𑆫𑆵𑆝𑆳𑆥𑆫𑆯𑇀𑆖 𑆱𑆂 𑆱𑇀𑆮𑆨𑆳𑆮𑆁 𑆮𑆴𑆨𑆴𑆤𑇀𑆤𑆠𑆴 𑆖
𑆱𑇀𑆮𑆢𑇀𑆮𑆴𑆫𑆷𑆥𑆢𑆴𑆮𑇀𑆪𑆫𑆷𑆥𑆩𑆴𑆠𑆫𑆷𑆥𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆤𑆱𑇀𑆪 𑆮𑆴𑆝𑆩𑇀𑆧𑆤𑆁 𑆑𑆫𑆾𑆠𑆴 𑇅 𑆍𑆠𑆖𑇀𑆖𑆴𑆠𑆴𑆑𑆸𑆠𑆁
𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆯𑇀𑆫𑆵𑆑𑇀𑆰𑆼𑆩𑆫𑆳𑆘𑆼𑆤 𑆯𑇀𑆫𑆵𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆲𑆸𑆢𑆪𑆼 𑇅

𑆖𑆴𑆠𑆴𑆫𑆼𑆮 𑆖𑆼𑆠𑆤𑆥𑆢𑆳𑆢𑆮𑆫𑆷𑆞𑆳 𑆖𑆼𑆠𑇀𑆪𑆱𑆕𑇀𑆑𑆾𑆖𑆴𑆤𑆵 𑆖𑆴𑆠𑇀𑆠𑆩𑇀𑇆

𑆅𑆠𑆴 𑆖𑆴𑆠𑆴𑆂 𑆱𑇀𑆮𑆢𑆴𑆮𑇀𑆪𑆫𑆶𑆥𑆼 𑆮𑇀𑆪𑆑𑇀𑆠𑆴𑆠𑆳𑆫𑆷𑆥𑆁 𑆑𑆫𑆾𑆠𑆴 𑆢𑆼𑆯𑆑𑆳𑆬𑆫𑆷𑆥𑆼𑆟 𑆠𑆶 𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆿 𑆤𑆽𑆮
𑆠𑆴𑆫𑆾𑆓𑆠𑆳𑆮𑆯𑆼𑆰𑆠𑆂 𑇅 𑆍𑆮𑆁 𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆾 𑆪𑆾 𑆤𑆴𑆠𑇀𑆪𑆾 𑆱𑆠𑇀𑆠𑆳𑆮𑆴𑆩𑆫𑇀𑆯𑆾 𑆮𑆴𑆥𑆫𑇀𑆪𑆱𑇀𑆠𑆾 𑆨𑆮𑆠𑆴 𑆠𑆢𑆳
𑆑𑆳𑆬𑆫𑆷𑆥𑆁 𑆱𑆠𑇀𑆠𑆳𑆪𑆳𑆂 𑆒𑆟𑇀𑆝𑆴𑆠𑆮𑆴𑆩𑆫𑇀𑆯𑆫𑆷𑆥𑆼𑆟 𑆮𑆫𑇀𑆠𑆠𑆼 𑇅 𑆍𑆰𑆳 𑆑𑆳𑆬𑆧𑆤𑇀𑆣𑆤𑆢𑆱𑆳
𑆢𑆼𑆯𑆳𑆮𑆣𑆴𑆥𑆶𑆫𑇀𑆮𑆳 𑆪𑆠𑆾 𑆢𑆼𑆯𑆂 𑆑𑆳𑆬𑆮𑆯𑆼 𑆮𑆴𑆑𑆬𑇀𑆥𑆑𑆸𑆠𑆨𑆴𑆤𑇀𑆤𑆱𑆠𑇀𑆠𑆳𑆥𑇀𑆫𑆠𑆴𑆫𑆷𑆥𑆩𑆳𑆑𑆳𑆕𑇀𑆑𑇀𑆰𑆠𑆴 𑇅
𑆢𑆼𑆯𑆾’𑆠𑆾 𑆩𑆳𑆤𑆱𑆂 𑆑𑆴𑆬 𑆑𑆳𑆬𑆮𑆠𑇀 𑇅 𑆪𑆢𑇀𑆪𑆥𑆴 𑆑𑆳𑆬𑆱𑇀𑆪 𑆩𑆳𑆤𑆱𑆣𑆫𑇀𑆩𑆂 𑆱𑇀𑆥𑆰𑇀𑆛𑆾‘ 𑆘𑇀𑆚𑆳𑆪𑆳𑆥𑆴
𑆢𑆼𑆯𑆾 𑆧𑆳𑆲𑇀𑆪𑆾 𑆮𑆴𑆨𑆳𑆠𑆴 𑆪𑆠𑆂 𑆱 𑆧𑆳𑆲𑇀𑆪𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆼𑆰𑆶 𑆤𑆴𑆧𑆢𑇀𑆣𑆂 𑇅 𑆢𑆼𑆯𑆂
𑆑𑆳𑆬𑆧𑆳𑆲𑇀𑆪𑆫𑆷𑆥𑆩𑆳𑆠𑇀𑆫𑆂 𑇅 𑆑𑆳𑆫𑇀𑆪𑆠𑆂 𑆑𑆳𑆬𑆴𑆯𑆳𑆱𑆤𑆼 𑆖𑆽𑆠𑆤𑇀𑆪𑆠𑆠𑇀𑆥𑆫𑆼 𑆥𑆫𑆴𑆩𑆴𑆠𑆳𑆱𑆁𑆲𑆳𑆫𑆑𑇀𑆫𑆩𑆂
𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱 𑆅𑆠𑆴 𑆑𑆡𑇀𑆪𑆠𑆼 𑆪𑆠𑆾 𑆢𑆼𑆯𑆩𑆠𑆴𑆓𑇀𑆫𑆳𑆱𑆱𑇀𑆠𑆠𑇀𑆦𑆬𑆩𑆴𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆼𑆰𑆶
𑆥𑇀𑆫𑆠𑆴𑆧𑆾𑆣𑆤𑆮𑆴𑆑𑆳𑆱𑆤𑆳𑆠𑇀 𑇅 𑆢𑆼𑆯𑆑𑆳𑆬𑆓𑆶𑆫𑆶𑆠𑇀𑆮𑆳𑆠𑇀𑆥𑆫𑆴𑆩𑆴𑆠𑆠𑇀𑆮𑆁 𑆢𑇀𑆮𑆴𑆮𑆴𑆣𑆫𑆷𑆥𑆁 𑆨𑆳𑆠𑆴 𑇅
𑆑𑆯𑇀𑆖𑆴𑆢𑆤𑇀𑆠𑆫𑆼 𑆑𑆳𑆬𑆼𑆤 𑆱𑇀𑆮𑆁 𑆠𑆢𑇀𑆪𑆠𑇀𑆑𑆳𑆬𑆑𑆸𑆠𑆩𑆳𑆠𑇀𑆫𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆧𑆾𑆣𑆠𑆴 𑆠𑆢𑇀𑆨𑆷𑆠𑆩𑆤𑆴𑆠𑇀𑆪𑆁
𑆓𑆠𑆳𑆓𑆠𑆨𑆷𑆩𑆴𑆓𑆩𑇀 𑆯𑆫𑆵𑆫𑆴 𑆖𑆴𑆤𑇀𑆠𑆤𑆥𑇀𑆫𑆮𑆸𑆠𑇀𑆠𑇀𑆪𑆳𑆩𑇀 𑇅 𑆍𑆠𑆤𑇀𑆩𑆴𑆠𑆘𑇀𑆚𑆳𑆤𑆁
𑆧𑆿𑆢𑇀𑆣𑆳𑆘𑇀𑆚𑆳𑆤𑆩𑆴𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼 𑆠𑇀𑆫𑆴𑆑𑆯𑆳𑆱𑆤𑆼 𑆖𑆳𑆤𑆳𑆠𑇀𑆩𑆤𑆴 𑆯𑆫𑆵𑆫𑆳𑆢𑆿
𑆄𑆠𑇀𑆩𑆠𑆳𑆨𑆴𑆩𑆳𑆤𑆳𑆠𑇀𑆩𑆑𑆩𑆘𑇀𑆚𑆳𑆤𑆩𑆷𑆬𑆁 𑆘𑇀𑆚𑆳𑆤𑆩𑆴𑆠𑆴 𑆤𑆴𑆫𑇀𑆢𑆴𑆰𑇀𑆛𑆁 𑆯𑇀𑆫𑆵𑆑𑇀𑆰𑆼𑆩𑆫𑆳𑆘𑆼𑆤 𑆮𑆴𑆩𑆫𑇀𑆯𑆴𑆤𑇀𑆪𑆳𑆩𑇀 𑇅
𑆢𑆼𑆯𑆾’ 𑆡 𑆖𑆴𑆠𑇀𑆥𑆫𑆴𑆩𑆴𑆠𑆠𑇀𑆮𑆁 𑆪𑆠𑇀𑆑𑆼𑆤𑆖𑆴𑆠𑇀𑆱𑇀𑆮𑆁 𑆪𑆱𑇀𑆩𑆳𑆢𑇀𑆢𑆼𑆯𑆩𑆠𑆴𑆑𑆸𑆠𑆳𑆢𑇀𑆨𑆼𑆢𑆪𑆠𑆵𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆽𑆂 𑇅
𑆍𑆮𑆩𑆼𑆠𑆘𑇀𑆘𑇀𑆚𑆳𑆤𑆁 𑆮𑇀𑆪𑆳𑆥𑆴𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆱𑇀𑆮𑆵𑆑𑆫𑆟𑆲𑆵𑆤𑆁 𑆖 𑆠𑇀𑆫𑆴𑆑𑆯𑆳𑆱𑆤𑆼 𑆥𑆿𑆫𑆶𑆰𑆳𑆘𑇀𑆚𑆳𑆤𑆩𑆴𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼
𑆖𑆳𑆠𑇀𑆩𑆤𑆴 𑆃𑆤𑆳𑆠𑇀𑆩𑆠𑆳𑆨𑆴𑆩𑆳𑆤𑆫𑆷𑆥𑆳𑆒𑇀𑆪𑆳𑆠𑆴𑆬𑆑𑇀𑆰𑆤𑆳𑆘𑇀𑆚𑆳𑆤𑆳𑆠𑇀𑆩𑆑𑆁 𑆘𑇀𑆚𑆳𑆤𑆩𑆥𑆵𑆠𑆴 𑆤𑆴𑆫𑇀𑆢𑆴𑆰𑇀𑆛𑆁
𑆯𑇀𑆫𑆵𑆑𑇀𑆰𑆼𑆩𑆫𑆳𑆘𑆼𑆤 𑆮𑆴𑆩𑆫𑇀𑆯𑆴𑆤𑇀𑆪𑆳𑆩𑇀 𑇅 𑆩𑆴𑆠𑆘𑇀𑆚𑆳𑆤𑆪𑆾𑆂 𑆱𑆁𑆪𑆾𑆓𑆾’𑆘𑇀𑆚𑆳𑆤𑆩𑆪𑆾 𑆪 𑆄𑆟𑆮𑆩𑆬 𑆅𑆠𑆴
𑆑𑆡𑇀𑆪𑆠𑆼 𑆠𑇀𑆫𑆴𑆑𑆯𑆳𑆱𑆤𑆼 𑆠𑆡𑆳𑆥𑆵𑆲 𑆱 𑆢𑆼𑆯𑆑𑆳𑆬𑆥𑇀𑆫𑆑𑆳𑆯𑆤𑆼𑆤 𑆤𑆴𑆫𑇀𑆢𑆴𑆰𑇀𑆛𑆂
𑆯𑇀𑆫𑆵𑆑𑇀𑆫𑆩𑆯𑆳𑆱𑆤𑆳𑆤𑆶𑆱𑆳𑆫𑆠𑆂 𑇅 𑆥𑆫𑆯𑇀𑆬𑆾𑆑𑆾 𑆮𑇀𑆪𑆱𑇀𑆠𑆠𑆳𑆁 𑆮𑆢𑆠𑆴 𑆪𑆾𑆤𑆶𑆨𑆷𑆠𑆳 𑆮𑆳 𑆖𑆴𑆤𑇀𑆠𑆴𑆠𑆳𑆘𑇀𑆚𑆽𑆂)
𑆱𑆫𑇀𑆮𑆽𑆫𑆼𑆠𑆢𑆘𑇀𑆚𑆳𑆤𑆦𑆬𑆪𑆾𑆓𑆠𑆂 𑇆𑇓𑇑-𑇓𑇔𑇆

द्विरूपरूपं परमार्थस्य चिदानन्दौ । चित्सत्तावस्त्वप्रमेयं तन्निरन्तरं
तेजो यत्प्रभुप्राणनम् । एषायाश्चितो विमर्शः स्पन्दमानानन्दः सत्ताह्लादः । स
स्वाभाविको यतः स चित्संयुक्त उष्णताग्निसंयुक्तेव । परमार्थधर्मो’पि
क्रीडापरश्च सः स्वभावं विभिन्नति च
स्वद्विरूपदिव्यरूपमितरूपप्रवर्तनस्य विडम्बनं करोति । एतच्चितिकृतं
यथोक्तं श्रीक्षेमराजेन श्रीप्रत्यभिज्ञाहृदये ।

चितिरेव चेतनपदादवरूढा चेत्यसङ्कोचिनी चित्तम्॥

इति चितिः स्वदिव्यरुपे व्यक्तितारूपं करोति देशकालरूपेण तु चिदानन्दौ नैव
तिरोगतावशेषतः । एवं चिदानन्दो यो नित्यो सत्ताविमर्शो विपर्यस्तो भवति तदा
कालरूपं सत्तायाः खण्डितविमर्शरूपेण वर्तते । एषा कालबन्धनदसा
देशावधिपुर्वा यतो देशः कालवशे विकल्पकृतभिन्नसत्ताप्रतिरूपमाकाङ्क्षति ।
देशो’तो मानसः किल कालवत् । यद्यपि कालस्य मानसधर्मः स्पष्टो‘ ज्ञायापि
देशो बाह्यो विभाति यतः स बाह्येन्द्रियेषु निबद्धः । देशः
कालबाह्यरूपमात्रः । कार्यतः कालिशासने चैतन्यतत्परे परिमितासंहारक्रमः
कालग्रास इति कथ्यते यतो देशमतिग्रासस्तत्फलमिन्द्रियेषु
प्रतिबोधनविकासनात् । देशकालगुरुत्वात्परिमितत्वं द्विविधरूपं भाति ।
कश्चिदन्तरे कालेन स्वं तद्यत्कालकृतमात्रतत्त्वं बोधति तद्भूतमनित्यं
गतागतभूमिगम् शरीरि चिन्तनप्रवृत्त्याम् । एतन्मितज्ञानं
बौद्धाज्ञानमित्युच्यते त्रिकशासने चानात्मनि शरीरादौ
आत्मताभिमानात्मकमज्ञानमूलं ज्ञानमिति निर्दिष्टं श्रीक्षेमराजेन विमर्शिन्याम् ।
देशो’ थ चित्परिमितत्वं यत्केनचित्स्वं यस्माद्देशमतिकृताद्भेदयतीन्द्रियैः ।
एवमेतज्ज्ञानं व्यापिस्वात्मस्वीकरणहीनं च त्रिकशासने पौरुषाज्ञानमित्युच्यते
चात्मनि अनात्मताभिमानरूपाख्यातिलक्षनाज्ञानात्मकं ज्ञानमपीति निर्दिष्टं
श्रीक्षेमराजेन विमर्शिन्याम् । मितज्ञानयोः संयोगो’ज्ञानमयो य आणवमल इति
कथ्यते त्रिकशासने तथापीह स देशकालप्रकाशनेन निर्दिष्टः
श्रीक्रमशासनानुसारतः । परश्लोको व्यस्ततां वदति योनुभूता वा चिन्तिताज्ञैः)
सर्वैरेतदज्ञानफलयोगतः ॥३१-३४॥

Dvirūparūpaṃ paramārthasya cidānandau | Citsattāvastvaprameyaṃ tannirantaraṃ tejo yatprabhuprāṇanam | Eṣāyāścito vimarśaḥ spandamānānandaḥ sattāhlādaḥ | Sa svābhāviko yataḥ sa citsaṃyukta uṣṇatāgnisaṃyukteva | Paramārthadharmo’pi krīḍāparaśca saḥ svabhāvaṃ vibhinnati ca svadvirūpadivyarūpamitarūpapravartanasya viḍambanaṃ karoti | Etaccitikṛtaṃ yathoktaṃ śrīkṣemarājena śrīpratyabhijñāhṛdaye |

Citireva cetanapadādavarūḍhā cetyasaṅkocinī cittam ||

Iti citiḥ svadivyarupe vyaktitārūpaṃ karoti deśakālarūpeṇa tu cidānandau naiva tirogatāvaśeṣataḥ | Evaṃ cidānando yo nityo sattāvimarśo viparyasto bhavati tadā kālarūpaṃ sattāyāḥ khaṇḍitavimarśarūpeṇa vartate | Eṣā kālabandhanadasā deśāvadhipurvā yato deśaḥ kālavaśe vikalpakṛtabhinnasattāpratirūpamākāṅkṣati | Deśo’to mānasaḥ kila kālavat | Yadyapi kālasya mānasadharmaḥ spaṣṭo‘ jñāyāpi deśo bāhyo vibhāti yataḥ sa bāhyendriyeṣu nibaddhaḥ | Deśaḥ kālabāhyarūpamātraḥ | Kāryataḥ kāliśāsane caitanyatatpare parimitāsaṃhārakramaḥ kālagrāsa iti kathyate yato deśamatigrāsastatphalamindriyeṣu pratibodhanavikāsanāt | Deśakālagurutvātparimitatvaṃ dvividharūpaṃ bhāti | Kaścidantare kālena svaṃ tadyatkālakṛtamātratattvaṃ bodhati tadbhūtamanityaṃ gatāgatabhūmigam śarīri cintanapravṛttyām | Etanmitajñānaṃ bauddhājñānamityucyate trikaśāsane cānātmani śarīrādau ātmatābhimānātmakamajñānamūlaṃ jñānamiti nirdiṣṭaṃ śrīkṣemarājena vimarśinyām | Deśo’ tha citparimitatvaṃ yatkenacitsvaṃ yasmāddeśamatikṛtādbhedayatīndriyaiḥ | Evametajjñānaṃ vyāpisvātmasvīkaraṇahīnaṃ ca trikaśāsane pauruṣājñānamityucyate cātmani anātmatābhimānarūpākhyātilakṣanājñānātmakaṃ jñānamapīti nirdiṣṭaṃ śrīkṣemarājena vimarśinyām | Mitajñānayoḥ saṃyogo’jñānamayo ya āṇavamala iti kathyate trikaśāsane tathāpīha sa deśakālaprakāśanena nirdiṣṭaḥ śrīkramaśāsanānusārataḥ | Paraśloko vyastatāṃ vadati yonubhūtā vā cintitājñaiḥ) sarvairetadajñānaphalayogataḥ || 31-34 ||

The two attributes (dvi-rūpa-rūpam) of Supreme Reality (parama-arthasya) are Cit or Consciousness and Ānanda or Bliss (cit-ānandau). Consciousness (cit) is the Fact of Existence (sattā-vastu) beyond any measure (aprameyam), that (tat) uninterrupted (nirantaram) Glory (tejaḥ) which is (yat) the Life of the Lord (prabhu-prāṇanam).

Awareness (vimarśaḥ) of such (eṣāyāḥ) Consciousness (citaḥ) is Vibrant Bliss (spandamāna-ānandaḥ) (that is) the Joy of Existence (sattā-āhlādaḥ). It (saḥ) is natural (svābhāvikaḥ), as (yataḥ) It (saḥ) relates to Consciousness (cit-saṃyuktaḥ) like (iva) heat (uṣṇatā) relates to fire (agni-saṃyuktā).

Though (api) the Nature of Supreme Reality (parama-artha-dharmaḥ) is playful (krīḍā-paraḥ) (and) It (saḥ) creates separation (vibhinnati) in Itself (svabhāvam) and (ca) emulates (viḍambanam…karoti) the operation of the limited forms of Its two Divine Attributes --i.e. of Cit and Ānanda-- (sva-dvi-rūpa-divya-rūpa-mita-rūpa-pravartanasya). This (etat) is done by the Power of Consciousness (Herself) (citi-kṛtam) as (yathā) Venerable Kṣemarājaḥ (śrī-kṣemarājena) stated (uktam) in Venerable Pratyabhijñāhṛdayam (śrī-prati-abhijñā-hṛdaye)

“Only (eva) Citi or the Power of Consciousness (citiḥ) (becomes) Citta or individual mind (cittam) (as) contraction (in the form of) objectivity (cetya-saṅkocinī) (after) descending (avarūḍhā) from the condition of Cetana or the Conscious Being (cetana-padāt).”

Citi or the Power of Consciousness (citiḥ) turns (karoti) Her own Divine Attributes (sva-divya-rupe) into the nature of individuality (vyaktitā-rūpam) in the form of space and Time (deśa-kāla-rūpeṇa), but (tu) Consciousness and Bliss (cit-ānandau) can never (na…eva) completely (aśeṣataḥ) disappear (tirogatau).

This way (evam), the Bliss of Consciousness (cit-ānandaḥ), which (yaḥ) is constant (nityaḥ) Awareness of Existence (sattā-vimarśaḥ), becomes (bhavati) the opposite (viparyastaḥ), then (tadā) the reality of Time (kāla-rūpam) (takes place) in the form of a broken --i.e. not constant-- awareness (khaṇḍita-vimarśa-rūpeṇa) of Existence (sattāyāḥ).

Such (eṣā) a condition of the bondage of Time (kāla-bandhana-dasā) is prior to the limitation of space (deśa-avadhi-purvā), because (yataḥ) space (deśaḥ) requires (ākāṅkṣati) the pattern or model of divided existence created by thoughts (vikalpa-kṛta-bhinna-sattā-pratirūpam) under the influence of Time (kāla-vaśe). Hence (ataḥ), space (deśaḥ) is purely (kila) mental (mānasaḥ), just like Time (kāla-vat).

Though (yadi-api) the mental nature (mānasa-dharmaḥ) of Time (kālasya) is obvious (spaṣṭaḥ) even (api) for an ignorant being (ajñāya), space (deśaḥ) seems to be (vibhāti) external (bāhyaḥ), because (yataḥ) it is (saḥ) restricted (nibaddhaḥ) to the external senses (bāhya-indriyeṣu).

(T his is because) space (deśaḥ) is merely the external form of Time (kāla-bāhya-rūpa-mātraḥ). Consequently (kāryataḥ), in the Doctrine of Kālī (kālī-śāsane) (that is) merely devoted to Awareness (caitanya-tatpare), the process of the withdrawal of limitation (parimitā-saṃhāra-kramaḥ) is narrated (iti…kathyate) as the ‘Consuming of Time’ (kāla-grāsaḥ), because (yataḥ) ‘the consuming of the notion of space’ (deśa-mati-grāsaḥ) is its --i.e. Kālagrāsa’s-- outcome or fruit (tat-phalam) due to the expansion of enlightenment (prati-bodhana-vikāsanāt) in the senses (indriyeṣu).

Because of the weight of Time and space (deśa-kāla-gurutvāt), limitation (parimitatvam) appears (bhāti) as a twofold reality (dvividha-rūpam).

The effect of Time

Time (kālena) makes one (kaścid) identifies (bodhati) himself/herself (svam) internally (antare) with that (tat) reality, which is created merely by Time (yat…kāla-kṛta-mātra-tattvam). It (tat) is a being (bhūtam) (that is) not eternal (anityam) (and) wanders in the field of ‘coming and going’ (gata-āgata-bhūmi-gam) (with) his/her bodies (śarīri) in the flow of thinking (cintana-pravṛttyām).

Such (etat) limited knowledge (mita-jñānam) in the Doctrine of the Trika (trika-śāsane) is called (iti…ucyate)bauddhājñānam’ or ‘intellectual ignorance’ (bauddha-ajñānam), and (ca) Venerable Kṣemarājaḥ (śrī-kṣemarājena) describes (nirdiṣṭam) (it) in Vimarśinī --i.e. Śivasūtravimarśinī-- (vimarśinyām) as (iti):

“…a (limited) knowledge (jñānam) (which) considers the not-Self (like) the body, etc. --i.e. subtle and gross bodies-- as the Self (, which false conception is) the root of ignorance (an-ātmani…śarīra-ādau…ātmatā-abhimāna-ātmakam…ajñāna-mūlam).”

The effect of space

Moreover (atha), space (deśaḥ) is the limitation of Consciousness, (cit-parimitatvam) which (yat) makes one (kenacid) separating (bhedayati) himself/herself (svam) from (that) which (yasmāt) is created by the sense of space (deśa-mati-kṛtāt) through the senses (indriyaiḥ).

In this way (evam), this (etat) (limited) knowledge (jñānam) lacks realization of one’s own all-pervading Self (vyāpī-svātmā-svīkaraṇa-hīnam), and (ca) in the Doctrine of the Trika (trika-śāsane) (it) is called (iti…ucyate)pauruṣājñānam’ or ‘ignorance about one’s own Self’ (pauruṣa-ajñānam), and (ca) Venerable Kṣemarājaḥ (śrī-kṣemarājena) describes (nirdiṣṭam) (it) in Vimarśinī --i.e. Śivasūtravimarśinī-- (vimarśinyām) as (iti):

“…also (api) a (limited) knowledge (jñānam) characterized by ignorance, (which) indicates ‘non-perception’ of the Self (because It is considered as) ‘not-self’ --lit. a perception of the Self that is characterized by ignorance, which indicates the nature of false conception (which considers It --i.e. the Self everywhere--) as ‘not-self’-- (ātmani…anātmatā-abhimāna-rūpa-akhyāti-lakṣana-ajñāna-ātmakam).”

The mixture (saṃyogaḥ) of these two limited knowledges (mita-jñānayoḥ) constitutes spiritual ignorance (ajñāna-mayaḥ) that is (yaḥ) called (iti…kathyate) ‘āṇavamala’ or ‘individual impurity’ (āṇava-malaḥ) in the Doctrine of the Trika (trika-śāsane), though (tathā-api) here (iha), it (saḥ) is declared (nirdiṣṭaḥ) through the explanation of space and Time (deśa-kāla-prakāśanena) in accordance with the Venerable Doctrine of the Krama (krama-śāsana-anusārataḥ).

The next verse (para-ślokaḥ) talks (vadati) about that confusion (vyastatām) which (yā) is experienced (anubhūtā) or (vā) imagined (cintitā) by all (sarvaiḥ) the limited beings (ajñaiḥ) in consequence of this ignorance (etat-ajñāna-phala-yogataḥ).  || 31-34 ||

𑆑𑆯𑇀𑆖𑆴𑆠𑇀𑆠𑆶 𑆧𑆾𑆣𑆠𑆴 𑆪𑆢𑆳𑆩𑆬𑆱𑆁𑆮𑆴𑆢𑆁 𑆠𑆁
𑆫𑆴𑆑𑇀𑆠𑆁 𑆠𑆶 𑆮𑆳 𑆥𑆫𑆬𑆾𑆑𑆩𑆴𑆠𑆴 𑆩𑆤𑇀𑆪𑆠𑆼 𑆠𑆳𑆩𑇀  𑇅
𑆠𑆱𑇀𑆩𑆽 𑆠𑆢𑆳𑆤𑆮𑆓𑆠𑆁 𑆑𑆡𑆴𑆠𑆁 𑆠𑆶 𑆱𑆠𑇀𑆪𑆁
𑆥𑆷𑆫𑇀𑆮𑆁 𑆖 𑆑𑆳𑆫𑇀𑆪𑆠 𑆅𑆢𑆁 𑆑𑆴𑆬 𑆨𑆳𑆮𑆪𑆼𑆠𑇀𑆠𑆠𑇀 𑇆𑇓𑇕𑇆

कश्चित्तु बोधति यदामलसंविदं तं
रिक्तं तु वा परलोकमिति मन्यते ताम्  ।
तस्मै तदानवगतं कथितं तु सत्यं
पूर्वं च कार्यत इदं किल भावयेत्तत् ॥३५॥

Kaścittu bodhati yadāmalasaṃvidaṃ taṃ
riktaṃ tu vā paralokamiti manyate tām  |
Tasmai tadānavagataṃ kathitaṃ tu satyaṃ
pūrvaṃ ca kāryata idaṃ kila bhāvayettat || 35 ||

When (yadā) someone (kaścit…tu) considers (bodhati) Pure Consciousness (amala-saṃvidam) as an (tam) ‘empty space’ --i.e. a ‘nothingness’-- (riktam) or (vā) (he) thinks (manyate) (that) It (tām) is another world (para-lokam…iti), then (tadā) that (tat) previously (pūrvam) mentioned (kathitam) truth (satyam) is concealed (anavagatam) for him (tasmai), and (ca) consequently (kāryataḥ) (he) should contemplate (bhāvayet) on this (idam…kila): || 35 ||

𑆘𑇀𑆚𑆳𑆤𑆪𑆾𑆫𑇀𑆮𑆴𑆱𑇀𑆠𑆫𑆳𑆢𑇀𑆣𑇀𑆪𑆳𑆪𑆴𑆤𑆾’𑆥𑆴 𑆖𑆴𑆠𑇀𑆒𑆱𑇀𑆪 𑆯𑆷𑆤𑇀𑆪𑆠𑇀𑆮𑆩𑆴𑆠𑆴 𑆮𑆳 𑆖𑆴𑆢𑆨𑆳𑆮𑆩𑆴𑆠𑆴 𑆩𑆠𑆵 𑆥𑆾𑆰𑆤𑇀𑆠𑆴
𑆑𑆳𑆫𑇀𑆪𑆠𑆂 𑆱𑆳 𑆠𑆼𑆨𑇀𑆪𑆾 𑆨𑆪𑆳𑆤𑆑𑆳 𑆮𑆴𑆨𑆳𑆠𑆴 𑇅 𑆠𑆼 𑆮𑆳 𑆖𑆴𑆠𑆁 𑆮𑆳 𑆢𑆼𑆮𑆁 𑆥𑆫𑆬𑆾𑆑𑆁 𑆠𑆶
𑆥𑆫𑆘𑆤𑆩𑆤𑇀𑆪𑆠𑇀𑆫 𑆪𑆁 𑆱𑇀𑆡𑆴𑆠𑆁 𑆧𑆾𑆣𑆤𑇀𑆠𑆴 𑆠𑆡𑆳 𑆠𑆼 𑆖𑆴𑆠𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆖𑆴𑆤𑇀𑆠𑆑𑆳𑆱𑇀𑆠𑆴𑆰𑇀𑆜𑆤𑇀𑆠𑇀𑆪𑆠𑆱𑇀𑆠𑆼
𑆱𑆁𑆯𑆪𑆾𑆥𑆱𑆁𑆲𑆴𑆠𑆳𑆱𑇀𑆠𑆴𑆰𑇀𑆜𑆤𑇀𑆠𑇀𑆪𑆥𑆴 𑇅 𑆍𑆠𑆳𑆯𑇀𑆖𑆽𑆠𑆳𑆨𑆴𑆱𑇀𑆠𑆶𑆬𑇀𑆪𑆳 𑆩𑆠𑆪𑆾 𑆢𑆼𑆯𑆑𑆳𑆬𑆧𑆢𑇀𑆣𑆖𑆼𑆠𑆱𑆴
𑆨𑆳𑆤𑇀𑆠𑆴 𑇅 𑆖𑆴𑆠𑇀𑆱𑇀𑆮𑆫𑆷𑆥𑆩𑆼𑆮𑆁 𑆨𑆳𑆮𑆪𑆼𑆢𑇀𑆪𑆠𑇀𑆱𑇀𑆮𑆪𑆁 𑆖𑆴𑆠𑇀𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆩𑆼𑆮𑆳𑆓𑆩𑆼𑆰𑆶 𑆖 𑆱𑆠𑆳𑆁
𑆩𑆶𑆒𑆼𑆤 𑇅 𑆑𑆴𑆩𑆫𑇀𑆡𑆁 𑆪𑆠𑆂 𑆱𑆁𑆑𑆶𑆬𑆳𑆯𑇀𑆖𑆴𑆠𑆁 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳𑆤𑆁 𑆮𑆳 𑆱𑇀𑆮𑆼𑆨𑇀𑆪𑆾 𑆨𑆴𑆤𑇀𑆤𑆁 𑆧𑆾𑆣𑆤𑇀𑆠𑆴
𑆮𑆴𑆯𑇀𑆮𑆮𑆠𑇀 𑇅 𑆢𑆼𑆯𑆮𑆯𑆳𑆢𑇀𑆮𑆴𑆯𑇀𑆮𑆁 𑆤 𑆩𑆪𑆴 𑆱𑇀𑆡𑆴𑆠𑆩𑆴𑆠𑆴 𑆱𑆁𑆯𑆪𑆳𑆱𑇀𑆠𑆼𑆰𑆳𑆁 𑇅
𑆍𑆠𑆢𑇀𑆢𑆶𑆫𑇀𑆓𑆩𑆮𑆴𑆔𑇀𑆤𑆲𑆫𑆟𑆁 𑆠𑆢𑇀𑆪𑆡𑆳𑆮𑆠𑇀𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆳𑆤𑆶𑆓𑇀𑆫𑆳𑆲𑆴𑆑𑆳𑆯𑆑𑇀𑆠𑆴𑆑𑆸𑆠𑆁 𑆪𑆳 𑆓𑆶𑆫𑆶𑆂 𑇅
𑆍𑆠𑆠𑇀𑆯𑇀𑆫𑆵𑆩𑆲𑆳𑆤𑆪𑆥𑇀𑆫𑆑𑆳𑆯𑆼’ 𑆤𑆳𑆩𑆑𑆼 𑇅

𑆅𑆠𑇀𑆡𑆁 𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪 𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆁 𑆥𑇀𑆫𑆩𑆳𑆠𑇀𑆫𑆤𑇀𑆠𑆁 𑆤𑆴𑆫𑆷𑆥𑆴𑆠𑆩𑇀  𑇅
𑆓𑆶𑆫𑆶𑆢𑆸𑆑𑇀𑆥𑆳𑆠𑆥𑆳𑆠𑇀𑆫𑆳𑆟𑆳𑆁 𑆱𑆁𑆯𑆪𑆠𑇀𑆫𑆳𑆱𑆮𑆴𑆖𑇀𑆗𑆴𑆢𑆼𑇆

𑆅𑆠𑆴 𑆥𑆫𑆯𑇀𑆬𑆾𑆑𑆱𑇀𑆠𑆁 𑆑𑇀𑆫𑆩𑆁 𑆮𑆢𑆠𑆴 𑆪𑆼𑆤 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆁 𑆲𑆫𑆟𑆁 𑆮𑆫𑇀𑆠𑆠𑆼 𑇆𑇓𑇕𑇆

ज्ञानयोर्विस्तराद्ध्यायिनो’पि चित्खस्य शून्यत्वमिति वा चिदभावमिति मती पोषन्ति
कार्यतः सा तेभ्यो भयानका विभाति । ते वा चितं वा देवं परलोकं तु
परजनमन्यत्र यं स्थितं बोधन्ति तथा ते चित्तत्त्वचिन्तकास्तिष्ठन्त्यतस्ते
संशयोपसंहितास्तिष्ठन्त्यपि । एताश्चैताभिस्तुल्या मतयो देशकालबद्धचेतसि
भान्ति । चित्स्वरूपमेवं भावयेद्यत्स्वयं चित्प्रकाशितमेवागमेषु च सतां
मुखेन । किमर्थं यतः संकुलाश्चितं स्वात्मानं वा स्वेभ्यो भिन्नं बोधन्ति
विश्ववत् । देशवशाद्विश्वं न मयि स्थितमिति संशयास्तेषां ।
एतद्दुर्गमविघ्नहरणं तद्यथावत्परमेश्वरानुग्राहिकाशक्तिकृतं या गुरुः ।
एतत्श्रीमहानयप्रकाशे’ नामके ।

इत्थं विश्वस्य संस्थानं प्रमात्रन्तं निरूपितम्  ।
गुरुदृक्पातपात्राणां संशयत्रासविच्छिदे॥

इति परश्लोकस्तं क्रमं वदति येन प्रोक्तं हरणं वर्तते ॥३५॥

Jñānayorvistarāddhyāyino’pi citkhasya śūnyatvamiti vā cidabhāvamiti matī poṣanti kāryataḥ sā tebhyo bhayānakā vibhāti | Te vā citaṃ vā devaṃ paralokaṃ tu parajanamanyatra yaṃ sthitaṃ bodhanti tathā te cittattvacintakāstiṣṭhantyataste saṃśayopasaṃhitāstiṣṭhantyapi | Etāścaitābhistulyā matayo deśakālabaddhacetasi bhānti | Citsvarūpamevaṃ bhāvayedyatsvayaṃ citprakāśitamevāgameṣu ca satāṃ mukhena | Kimarthaṃ yataḥ saṃkulāścitaṃ svātmānaṃ vā svebhyo bhinnaṃ bodhanti viśvavat | Deśavaśādviśvaṃ na mayi sthitamiti saṃśayāsteṣāṃ | Etaddurgamavighnaharaṇaṃ tadyathāvatparameśvarānugrāhikāśaktikṛtaṃ yā guruḥ | Etatśrīmahānayaprakāśe’ nāmake |

Itthaṃ viśvasya saṃsthānaṃ pramātrantaṃ nirūpitam  |
Gurudṛkpātapātrāṇāṃ saṃśayatrāsavicchide ||

Iti paraślokastaṃ kramaṃ vadati yena proktaṃ haraṇaṃ vartate || 35 ||

Due to the expansion (vistarāt) of these two (limited) knowledges (jñānayoḥ), even (api) meditators --i.e. spiritual aspirants-- (dhyāyinaḥ) foster (poṣanti) the ideas (matī) (that) Consciousness (cit) is ‘nothingness (śūnyatvam…iti) of an empty space (khasya)’ or (vā) ‘Consciousness (cit) is non-existence (abhāvam…iti)’, consequently (kāryataḥ), It --i.e. Consciousness-- (sā) seems (vibhāti) fearful (bhayānakā) to them (tebhyaḥ). Or (vā) they (te) think (bodhanti) (that) Consciousness (citam) or (vā) God (devam) is another world (para-lokam) or (tu) another being (para-janam) who (yam) rests (sthitam) somewhere else (anyatra), so (tathā), they (te) keep (tiṣṭhanti) thinking about the reality of Consciousness (cit-tattva-cintakāḥ), therefore (ataḥ), they (te) also (api) remain (tiṣṭhanti) surrounded by doubts (saṃśaya-upasaṃhitāh).

These (etāḥ) and (ca) similar (etābhiḥ…tulyāḥ) ideas (matayaḥ) appear (bhānti) in the intellect (that is) limited by space and Time (deśa-kāla-baddha-cetasi). Hence (evam), one should contemplate (bhāvayet) on the Real Nature of Consciousness (cit-svarūpam) that is (yat) revealed only by Consciousness (cit-prakāśitam…eva) Herself (svayam) in the Āgama-s (āgameṣu) and (ca) through the Mouth (mukhena) of (Her) real devotees (satām).

Why (kimartham)? Because (yataḥ) confused beings (saṃkulāḥ) consider (bodhanti) Consciousness (citam) or (vā) one’s own Self (sva-ātmānam) different (bhinnam) from themselves (svebhyaḥ) just like the universe (viśvavat). Due to the influence of space (deśa-vaśāt), their (teṣām) doubts (saṃśayāḥ) are composed (iti) (of the idea that) ‘the world (viśvam) does not (na) rest (sthitam) in me (mayi)’. The removal of this impassable obstacle (etat-durgama-vighna-haraṇam) is exactly (yathāvat) that (tat) (which) is performed by the ‘Grace bestowing Power of the Supreme Lord’ (parama-īśvara-anugrāhikā-śakti-kṛtam), Who (yā) is the Guru (guruḥ). This (is stated) (etat) in Venerable (śrī) anonymous (anāmake) Mahānayaprakāśaḥ (mahā-ānaya-prakāśe):

“Therefore (ittham), the existence (saṃsthānam) of the universe (viśvasya) is discovered (nirūpitam) (as resting) in the Subject (pramātr-antam) (by those who are) suitable for the Glance of the Guru (guru-dṛk-pāta-pātrāṇām) in the moment of the destruction of the terror of doubts (saṃśaya-trāsa-vicchide). “

The next verse (para-ślokaḥ) talks (vadati) about that (tam) process (kramam) through which (yena) the aforesaid (proktam) ‘removal’ (haraṇam) takes place (vartate). || 35 ||

𑆪𑆾 𑆓𑆾𑆖𑆫𑆾 𑆨𑆮𑆠𑆴 𑆢𑆵𑆥𑇀𑆠𑆴𑆥𑆫𑆳𑆥𑇀𑆫𑆩𑆳𑆠𑆶𑆱𑇀
𑆠𑆠𑇀𑆨𑆴𑆤𑇀𑆤𑆠𑆳𑆱𑆩𑆮𑆣𑆳𑆤𑆮𑆴𑆤𑆰𑇀𑆛𑆪𑆼 𑆱𑆂  𑇅
𑆠𑆠𑇀𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆂 𑆥𑆫𑆮𑆴𑆩𑆫𑇀𑆯𑆤𑆩𑆼𑆮 𑆑𑆳𑆬𑆵-
𑆩𑆼𑆬𑆳𑆥𑆢𑆫𑇀𑆯𑆤𑆮𑆫𑆼 𑆑𑆴𑆬 𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆂 𑇆𑇓𑇖𑇆

यो गोचरो भवति दीप्तिपराप्रमातुस्
तत्भिन्नतासमवधानविनष्टये सः  ।
तत्संस्थितः परविमर्शनमेव काली-
मेलापदर्शनवरे किल कालग्रासः ॥३६॥

Yo gocaro bhavati dīptiparāpramātus
tatbhinnatāsamavadhānavinaṣṭaye saḥ  |
Tatsaṃsthitaḥ paravimarśanameva kālī-
melāpadarśanavare kila kālagrāsaḥ || 36 ||

That (saḥ), which (yaḥ) takes place (bhavati) within the sphere (gocaraḥ) of the Pure Subject of Light (dīpti-parā-pramātuḥ) (and) proceeds (saṃsthitaḥ) to the destruction of attention to (any) condition (which) is different from It --i.e. from the Pure Subject-- (tat-bhinnatā-samavadhāna-vinaṣṭaye), is merely that Supreme Consideration --i.e. Awareness-- (tat…para-vimarśanam…eva), (which is also called) ‘Kālagrāsa’ or ‘the Consuming of Time’ (kāla-grāsaḥ) in Kālī’s precious Doctrine of Union (kālī-melāpa-darśana-vare…kila). || 36 ||

𑆢𑆵𑆥𑇀𑆠𑆴𑆥𑆫𑆳𑆥𑇀𑆫𑆩𑆳𑆠𑆼𑆠𑆴 𑆖𑆴𑆠𑇀𑆱𑇀𑆮𑆪𑆩𑇀 𑇅 𑆖𑆴𑆢𑇀𑆪𑆡𑆳 𑆠𑆠𑇀𑆠𑇀𑆮𑆩𑆼𑆮𑆽𑆑𑆁 𑆖 𑆱𑆫𑇀𑆮𑆮𑆴𑆰𑆪𑆁
𑆖𑆴𑆢𑇀𑆧𑆴𑆩𑇀𑆧𑆴𑆠𑆁 𑆠𑆡𑆽𑆰𑆂 𑆑𑇀𑆫𑆩𑆯𑇀𑆖𑆴𑆢𑇀𑆓𑆾𑆖𑆫 𑆍𑆮 𑆨𑆳𑆠𑆴 𑇅 𑆪𑆢𑇀𑆪𑆥𑆴 𑆥𑇀𑆫𑆧𑆾𑆣𑆤𑆑𑇀𑆫𑆩𑆂
𑆑𑆳𑆬𑆮𑆯𑆼’ 𑆤𑇀𑆪𑆡𑆳 𑆤 𑆑𑇀𑆫𑆩𑆾’𑆱𑇀𑆠𑆴 𑆠𑆡𑆳 𑆱 𑆥𑆫𑆳𑆥𑆫𑆮𑇀𑆪𑆾𑆩𑆓𑆂 𑇅 𑆑𑇀𑆫𑆩𑆾’ 𑆠𑆾
𑆨𑆼𑆢𑆫𑆷𑆥𑆤𑆳𑆯𑆁 𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆠𑆼 𑆖 𑆱 𑆪𑆾𑆓𑆴𑆤𑆳𑆮𑆣𑆳𑆤𑆁 𑆮𑆴𑆯𑇀𑆮𑆾𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆳𑆠𑇀𑆩𑆑
𑆇𑆖𑇀𑆖𑆳𑆫𑆫𑆲𑆴𑆠𑆮𑆱𑇀𑆠𑆶𑆤𑆴 𑆑𑆫𑇀𑆰𑆪𑆠𑆴 𑇅 𑆑𑇀𑆫𑆩𑆾’ 𑆠𑆂 𑆑𑇀𑆫𑆩𑆁 𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆱𑆁𑆲𑆫𑆠𑆴 𑆠𑆢𑆳
𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳𑆤𑆩𑆑𑇀𑆫𑆩𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆠𑆼 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆩𑇀 𑆯𑇀𑆫𑆵𑆑𑇀𑆫𑆩𑆱𑆢𑇀𑆨𑆳𑆮𑆼 𑇅

𑆍𑆠𑆠𑇀𑆱𑇀𑆮𑆫𑆷𑆥𑆩𑆩𑆬𑆩𑆑𑇀𑆫𑆩𑆼 𑆠𑆶 𑆑𑇀𑆫𑆩𑆳𑆓𑆠𑆩𑇀 𑇅

𑆠𑆤𑇀𑆠𑆶𑆢𑆼𑆲𑆓𑆠𑆳𑆁 𑆤𑆴𑆠𑇀𑆪𑆁 𑆫𑆮𑆵𑆤𑇀𑆢𑆶𑆑𑆫𑆱𑆁𑆤𑆴𑆨𑆳𑆁  𑇅
𑆥𑆯𑇀𑆪 𑆠𑇀𑆮𑆁 𑆱𑆫𑇀𑆮𑆡𑆳 𑆑𑆳𑆬𑆵𑆁 𑆱𑆫𑇀𑆮𑆾𑆬𑇀𑆬𑆕𑇀𑆔𑆤𑆮𑆸𑆠𑇀𑆠𑆴𑆠𑆂𑇆

𑆠𑆳𑆁 𑆢𑆸𑆰𑇀𑆛𑇀𑆮𑆳 𑆩𑆶𑆖𑇀𑆪𑆠𑆼 𑆱𑆢𑇀𑆪𑆂 𑆑𑇀𑆫𑆩𑆼𑆟𑆳𑆤𑆼𑆤 𑆨𑆽𑆫𑆮𑆂  𑇅
𑆍𑆠𑆢𑇀𑆮𑆽 𑆑𑆡𑆴𑆠𑆁 𑆮𑆵𑆫𑆂 𑆑𑇀𑆫𑆩𑆱𑆢𑇀𑆨𑆳𑆮𑆤𑆴𑆫𑇀𑆟𑆪𑆩𑇀𑇆

𑆅𑆠𑇀𑆪𑆼𑆠𑆠𑇀𑆠𑆡𑆳 𑆥𑆫𑆮𑆴𑆩𑆫𑇀𑆯𑆤𑆁 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆱𑇀𑆠𑆢𑇀𑆪𑆠𑇀𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱 𑆅𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼 𑆑𑆳𑆬𑆵𑆯𑆳𑆱𑆤𑆼 𑇅
𑆠𑆱𑇀𑆪𑆳𑆂 𑆯𑆳𑆱𑆤𑆁 𑆪𑆠𑇀𑆑𑇀𑆫𑆩𑆂 𑆱𑇀𑆩𑆸𑆠𑆁 𑆪𑆠𑆾 𑆧𑆲𑆴𑆫𑆤𑇀𑆠𑆂𑆥𑆢𑆪𑆾𑆫𑇀𑆩𑆴𑆬𑆤𑆱𑆴𑆢𑇀𑆣𑇀𑆪𑆮𑆣𑆳𑆫𑆟𑆁
𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆫𑆷𑆥𑆼𑆟𑆳𑆢𑇀𑆮𑆽𑆠𑆳𑆤𑆶𑆨𑆮𑆪𑆾𑆓𑆠𑆱𑇀𑆠𑆠𑆱𑇀𑆠𑆤𑇀𑆩𑆼𑆬𑆳𑆥𑆢𑆫𑇀𑆯𑆤𑆩𑆥𑆴 𑆱𑇀𑆩𑆸𑆠𑆁 𑇅 𑆍𑆠𑆖𑇀𑆖
𑆱𑆁𑆪𑆓𑇀𑆢𑆫𑇀𑆯𑆴𑆠𑆁 𑆑𑇀𑆰𑆼𑆩𑆫𑆳𑆘𑆼𑆤𑆾𑆢𑇀𑆣𑆸𑆠𑆪𑆾𑆂 𑆯𑇀𑆬𑆾𑆑𑆪𑆾𑆱𑇀𑆠𑆱𑇀𑆪 𑆯𑇀𑆫𑆵𑆯𑆴𑆮𑆱𑆷𑆠𑇀𑆫𑆮𑆴𑆩𑆫𑇀𑆯𑆴𑆤𑇀𑆪𑆳𑆁
𑆠𑆢𑆳𑆫𑆷𑆞𑆥𑇀𑆫𑆩𑆴𑆠𑆼𑆱𑇀𑆠𑆠𑇀𑆑𑇀𑆰𑆪𑆳𑆘𑇀𑆘𑆵𑆮𑆱𑆕𑇀𑆑𑇀𑆰𑆪 𑆅𑆠𑆴 𑆱𑆷𑆠𑇀𑆫𑆳𑆪 𑇅

𑆤𑆴𑆫𑆱𑇀𑆪 𑆱𑆢𑆱𑆢𑇀𑆮𑆸𑆠𑇀𑆠𑆵𑆂 𑆱𑆁𑆯𑇀𑆫𑆴𑆠𑇀𑆪 𑆥𑆢𑆩𑆳𑆤𑇀𑆠𑆫𑆩𑇀  𑇅
𑆮𑆴𑆲𑆳𑆪 𑆑𑆬𑇀𑆥𑆤𑆳𑆘𑆳𑆬𑆩𑆢𑇀𑆮𑆽𑆠𑆼𑆤 𑆥𑆫𑆳𑆥𑆫𑆩𑇀 𑇅

𑆪𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆴𑆫𑆠𑆾 𑆤𑆴𑆠𑇀𑆪𑆁 𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆽𑆑𑆠𑆠𑇀𑆥𑆫𑆂  𑇅
𑆑𑆽𑆮𑆬𑇀𑆪𑆥𑆢𑆨𑆳𑆓𑇀𑆪𑆾𑆓𑆵 𑆱 𑆤𑆴𑆫𑇀𑆮𑆳𑆟𑆥𑆢𑆁 𑆬𑆨𑆼𑆠𑇀

𑆅𑆠𑆴 𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆑𑇀𑆰𑆼𑆩𑆫𑆳𑆘𑆼𑆤
𑆑𑆽𑆮𑆬𑇀𑆪𑆥𑆢𑆨𑆳𑆓𑆴𑆠𑆵𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆠𑆤𑇀𑆩𑆳𑆠𑇀𑆫𑆳𑆨𑆴𑆫𑆱𑆁𑆮𑆳𑆲𑇀𑆪𑆂 𑇆𑇓𑇖𑇆

दीप्तिपराप्रमातेति चित्स्वयम् । चिद्यथा तत्त्वमेवैकं च सर्वविषयं
चिद्बिम्बितं तथैषः क्रमश्चिद्गोचर एव भाति । यद्यपि प्रबोधनक्रमः
कालवशे’ न्यथा न क्रमो’स्ति तथा स परापरव्योमगः । क्रमो’ तो
भेदरूपनाशं प्रवर्तते च स योगिनावधानं विश्वोत्तीर्णात्मक
उच्चाररहितवस्तुनि कर्षयति । क्रमो’ तः क्रमं क्रमात्संहरति तदा
स्वात्मानमक्रमं प्रकाशते । यथोक्तम् श्रीक्रमसद्भावे ।

एतत्स्वरूपममलमक्रमे तु क्रमागतम् ।

तन्तुदेहगतां नित्यं रवीन्दुकरसंनिभां  ।
पश्य त्वं सर्वथा कालीं सर्वोल्लङ्घनवृत्तितः॥

तां दृष्ट्वा मुच्यते सद्यः क्रमेणानेन भैरवः  ।
एतद्वै कथितं वीरः क्रमसद्भावनिर्णयम्॥

इत्येतत्तथा परविमर्शनं स्वात्मनस्तद्यत्कालग्रास इत्युच्यते कालीशासने ।
तस्याः शासनं यत्क्रमः स्मृतं यतो बहिरन्तःपदयोर्मिलनसिद्ध्यवधारणं
स्वात्मरूपेणाद्वैतानुभवयोगतस्ततस्तन्मेलापदर्शनमपि स्मृतं । एतच्च
संयग्दर्शितं क्षेमराजेनोद्धृतयोः श्लोकयोस्तस्य श्रीशिवसूत्रविमर्शिन्यां
तदारूढप्रमितेस्तत्क्षयाज्जीवसङ्क्षय इति सूत्राय ।

निरस्य सदसद्वृत्तीः संश्रित्य पदमान्तरम्  ।
विहाय कल्पनाजालमद्वैतेन परापरम् ।

यः स्वात्मनिरतो नित्यं कालग्रासैकतत्परः  ।
कैवल्यपदभाग्योगी स निर्वाणपदं लभेत्

इति यथोक्तं क्षेमराजेन
कैवल्यपदभागितीन्द्रियतन्मात्राभिरसंवाह्यः ॥३६॥

Dīptiparāpramāteti citsvayam | Cidyathā tattvamevaikaṃ ca sarvaviṣayaṃ cidbimbitaṃ tathaiṣaḥ kramaścidgocara eva bhāti | Yadyapi prabodhanakramaḥ kālavaśe’ nyathā na kramo’sti tathā sa parāparavyomagaḥ | Kramo’ to bhedarūpanāśaṃ pravartate ca sa yogināvadhānaṃ viśvottīrṇātmaka uccārarahitavastuni karṣayati | Kramo’ taḥ kramaṃ kramātsaṃharati tadā svātmānamakramaṃ prakāśate | Yathoktam śrīkramasadbhāve |

Etatsvarūpamamalamakrame tu kramāgatam |

Tantudehagatāṃ nityaṃ ravīndukarasaṃnibhāṃ  |
Paśya tvaṃ sarvathā kālīṃ sarvollaṅghanavṛttitaḥ ||

Tāṃ dṛṣṭvā mucyate sadyaḥ krameṇānena bhairavaḥ  |
Etadvai kathitaṃ vīraḥ kramasadbhāvanirṇayam ||

Ityetattathā paravimarśanaṃ svātmanastadyatkālagrāsa ityucyate kālīśāsane | Tasyāḥ śāsanaṃ yatkramaḥ smṛtaṃ yato bahirantaḥpadayormilanasiddhyavadhāraṇaṃ svātmarūpeṇādvaitānubhavayogatastatastanmelāpadarśanamapi smṛtaṃ | Etacca saṃyagdarśitaṃ kṣemarājenoddhṛtayoḥ ślokayostasya śrīśivasūtravimarśinyāṃ tadārūḍhapramitestatkṣayājjīvasaṅkṣaya iti sūtrāya |

Nirasya sadasadvṛttīḥ saṃśritya padamāntaram  |
Vihāya kalpanājālamadvaitena parāparam |

Yaḥ svātmanirato nityaṃ kālagrāsaikatatparaḥ  |
Kaivalyapadabhāgyogī sa nirvāṇapadaṃ labhet

Iti yathoktaṃ kṣemarājena kaivalyapadabhāgitīndriyatanmātrābhirasaṃvāhyaḥ || 36 ||

Pure Subject of Light (dīpti-parā-pramātā) means (iti) Consciousness (cit) as She is (svayam). As (yathā) Consciousness (cit) is the only (eva) one (ekam) Reality (tattvam) and (ca) all the objects (sarva-viṣayam) are reflected in Consciousness (cit-bimbitam), this (eṣaḥ) Process (kramaḥ) takes place (tathā…bhāti) merely (eva) in the sphere of Consciousness or Self-awareness (cit-gocare).

Though (yadyapi) the Process of Awakening (prabodhana-kramaḥ) (rises) under the influence of Time (kāla-vaśe), otherwise (anyathā) no (na) ‘process’ (kramaḥ) would exist (asti), it --i.e. the Process-- (saḥ) moves on the sky of duality mixed with non-duality (para-apara-vyoma-gaḥ). Hence (ataḥ), the Process (kramaḥ) proceeds (pravartate) to the destruction of the ‘nature of difference’ (bheda-rūpa-nāśam) by (ca) making a yogin (yoginā) draw (karṣayati) attention (avadhānam) to (that) ‘Reality beyond utterance (uccāra-rahita-vastuni)’ (, which) consists of the Transcendental Self --i.e. the Subject-- (viśva-uttīrṇa-ātmake).

Hence (ataḥ), the Process (kramaḥ) withdraws (saṃharati) the Process (kramam) from the Process (kramāt), then (tadā) reveals (prakāśate) one’s own Processless (akramam) Essential Nature (svātmānam). As (yathā) it has been said (uktam) in Venerable Kramasadbhāvaḥ (śrī-krama-sat-bhāve):

“This (etat) Essential Nature (sva-rūpam) is Spotless (amalam) and (tu) it comes forth from the process (krama-āgatam) of the Processless (akrame).”

“You (tvam) must behold (paśya) Kālī (kālīm) in every way --i.e. always-- (sarvathā) by the Flow or Activity of the Transgression of everything (sarva-ullaṅghana-vṛttitaḥ). (She) always (nityam) rises from the manifestation of the thread --i.e. of the process like climbing a rope-- (tantu-deha-gatām) (, and) has the appearance of the Rays of the Sun and the Moon --i.e. She becomes the formation of cognition and objects-- (ravi-indu-kara-saṃnibhām).”

“After seeing (dṛṣṭvā) Her (tām), (one) immediately (sadyaḥ) becomes a Hero (vīraḥ), (Who is) Bhairava (bhairavaḥ) (and becomes) freed (mucyate) from this (anena) Process (krameṇa). This (etat...vai) (, which has been) explained (kathitam), (takes place through) the complete ascertainment of the Essential Nature of the Krama or the Process or ‘of the Kramasadbhāvaḥ’ (krama-sat-bhāva-nirṇayam).“

Therefore (iti…tathā), this (etat) Supreme Investigation or Awareness (para-vimarśanam) of one’s own Self (sva-ātmanaḥ) is that (tat) which (yat) is called (iti…ucyate) ‘Kālagrāsa’ or ‘the Consuming of Time’ (kāla-grāsaḥ) in the Doctrine of Kālī (kālī-śāsane). Because (yataḥ) Her (tasyāḥ) Doctrine (śāsanam), which (yat) is called (smṛtam) the ‘Krama’ (kramaḥ), emphasizes the understanding of the meeting point (milana-siddhi-avadhāraṇam) of the ‘external’ and the ‘internal’ (bahir-antaḥ-padayoḥ) in the form of one’s own Self (sva-ātmā-rūpeṇa) by means of non-dualistic direct perception (advaita-anubhava-yogataḥ), therefore (tataḥ), It (tat) is also (api) called (smṛtam) ‘Melāpadarśanam’ or ‘The Doctrine of Union --i.e. Meeting--’ (melāpa-darśanam). And (ca) this (etat) has been perfectly (saṃyak) displayed (darśitam) by Kṣemarājaḥ (kṣemarājena) in two verses (ślokayoḥ) quoted (uddhṛtayoḥ) in his (tasya) Venerable Śivasūtravimarśinī (śrī-śiva-sūtra-vimarśinyām) under the sūtra (sūtrāya) which reads (iti):

“Being established in transcending that (desire of extroversion) (tat-ārūḍha-pramiteḥ) due to the destruction of that --i.e. extroversion-- (tat-kṣayāt), complete dissolution of individuality (takes place) (jīva-saṅkṣayaḥ).”

/Śivasūtra-s 3.42/

“After rejecting (nirasya) the course --i.e. ideas-- of being and non-being (sat-asat-vṛttīḥ), (then) taking shelter (saṃśritya) in the ‘middle condition’ (padam…āntaram) by leaving behind (vihāya) the trap of imagination (kalpanā-jālam) (about) ‘the higher and the lower’ (para-aparam) by means of non-duality --i.e. considering both as the same-- (advaitena), the yogin (yogī), who (yaḥ) is deeply (and) constantly engaged in his own Self (sva-ātmā-nirataḥ…nityam), is totally devoted merely to ‘Kālagrāsa’ or ‘the Consuming of Time’ (kāla-grāsa-eka-tatparaḥ). He (saḥ) is ‘Dwelling in the Condition of Isolation’ (kaivalya-pada-bhāk), (and) attains (labhet) the State of Nirvāṇa or Final Liberation (nirvāṇa-padam).”

As (iti…yathā) Kṣemarājaḥ (kṣemarājena) states (uktam), (the term) ‘Kaivalyapadabhāk’ or ‘ (the one who is) dwelling in the Condition of Isolation’ (kaivalya-pada-bhāk) means (iti) ‘the one (whose attention) is not carried (asaṃvāhyaḥ) away by the senses and the subtle elements’ (indriya-tanmātrābhiḥ).  || 36 ||

𑆃𑆤𑇀𑆠𑆂𑆑𑇀𑆫𑆩𑆂 𑆱𑇀𑆮𑆱𑆩𑆠𑆳𑆥𑆫𑆴𑆟𑆳𑆩 𑆍𑆠𑆢𑇀
𑆪𑆾 𑆩𑆿𑆬𑆴𑆑𑆯𑇀𑆖 𑆪𑆘𑆤𑆳𑆓𑆠 𑆄𑆠𑇀𑆩𑆤𑆂 𑆱𑆂  𑇅
𑆖𑆴𑆢𑇀𑆨𑆳 𑆠𑆡𑆳𑆥𑆴 𑆱𑆩𑆠𑆳𑆥𑇀𑆫𑆠𑆠𑆼𑆫𑇀𑆮𑆴𑆨𑆳𑆠𑆴
𑆱𑇀𑆪𑆳𑆠𑇀𑆱𑇀𑆫𑆾𑆠𑆱𑆵𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆖𑆪𑆱𑇀𑆪 𑆧𑆲𑆴𑆫𑇀𑆓𑇀𑆫𑆲𑆼 𑆱𑆳 𑇆𑇓𑇗𑇆

अन्तःक्रमः स्वसमतापरिणाम एतद्
यो मौलिकश्च यजनागत आत्मनः सः  ।
चिद्भा तथापि समताप्रततेर्विभाति
स्यात्स्रोतसीन्द्रियचयस्य बहिर्ग्रहे सा ॥३७॥

Antaḥkramaḥ svasamatāpariṇāma etad
yo maulikaśca yajanāgata ātmanaḥ saḥ  |
Cidbhā tathāpi samatāpratatervibhāti
syātsrotasīndriyacayasya bahirgrahe sā || 37 ||

This (etat) is an (saḥ) internal process (antaḥ-kramaḥ), which (yaḥ) is a radical (maulikaḥ…tu) change in self-identity (sva-samatā-pariṇāmaḥ), and (It) (ca) takes place during Yajana or the Act of Worshipping (yajana-āgataḥ) one’s Self (ātmanaḥ). Though (tathā…api) the (sā) Splendour of Consciousness (cit-bhā) actually (syāt) shines (vibhāti) due to an Expansion of (such) Identity (samatā-pratateḥ) through the channel (srotasi) of the collection of one’s senses (indriya-cayasya) by embracing (even external) objectivity (bahir-grahe). || 37 ||

𑆱𑆠𑇀𑆪𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆩𑆥𑆴 𑆱𑆩𑇀𑆥𑇀𑆫𑆠𑆴𑆧𑆶𑆢𑇀𑆣𑇀𑆪𑆠𑆼 𑆪𑆱𑇀
𑆠𑆠𑇀𑆫𑆽𑆮 𑆱𑆩𑇀𑆢𑇀𑆫𑆮𑆟𑆩𑆼𑆠𑆴 𑆱 𑆠𑆢𑇀𑆮𑆴𑆩𑆫𑇀𑆯𑆂  𑇅
𑆨𑆳𑆱𑆳 𑆥𑆫𑆳 𑆑𑆴𑆬 𑆖𑆫𑆳𑆖𑆫𑆱𑆁𑆮𑆴𑆢𑆂 𑆱𑆳
𑆱𑇀𑆫𑆾𑆠𑆳𑆁𑆱𑆴 𑆠𑆳𑆤𑆴 𑆑𑆴𑆫𑆟𑆳𑆯𑇀𑆖 𑆠𑆢𑆳 𑆑𑆫𑆳𑆟𑆳𑆩𑇀 𑇆𑇓𑇘𑇆

सत्यं प्रकाशमपि सम्प्रतिबुद्ध्यते यस्
तत्रैव सम्द्रवणमेति स तद्विमर्शः  ।
भासा परा किल चराचरसंविदः सा
स्रोतांसि तानि किरणाश्च तदा कराणाम् ॥३८॥

Satyaṃ prakāśamapi sampratibuddhyate yas
tatraiva samdravaṇameti sa tadvimarśaḥ  |
Bhāsā parā kila carācarasaṃvidaḥ sā
srotāṃsi tāni kiraṇāśca tadā karāṇām || 38 ||

In reality (satyam), (when) Its Awareness (tat-vimarśaḥ), which (yaḥ) perfectly reveals (sam-prati-buddhyate) even (api) Light (prakāśam), perfectly dissolves away (samdravaṇam…eti) There --i.e. in Light-- (tatra…eva), (then) It --i.e. Awareness-- (saḥ) (becomes) the (sā) Supreme (parā) Light (bhāsā) of Universal Consciousness (cara-acara-saṃvidaḥ), and (ca) the (tāni) channels (srotāṃsi) of one’s senses (karāṇām) (are called) the Rays (of Consciousness) (kiraṇāḥ). || 38 ||

𑆱 𑆧𑆶𑆢𑇀𑆣𑆴𑆓𑆾𑆖𑆫 𑆍𑆮 𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆠𑆼 𑆥𑆫𑆳𑆩𑆫𑇀𑆯𑆩𑆿𑆬𑆴𑆑𑆥𑆫𑆴𑆟𑆳𑆩𑆫𑆷𑆥𑆼𑆟𑆼𑆠𑇀𑆪𑆤𑇀𑆠𑆂𑆑𑇀𑆫𑆩𑆂 𑇅 𑆍𑆰
𑆯𑆳𑆑𑇀𑆠𑆑𑇀𑆫𑆩𑆾 𑆪𑆠𑆂 𑆯𑆴𑆮𑆼 𑆤𑆴𑆫𑆮𑆑𑆳𑆯𑆼 𑆪𑆂 𑆱𑆢𑆳 𑆠𑆠𑇀𑆥𑆫𑆳𑆯𑆑𑇀𑆠𑆴𑆱𑆁𑆪𑆶𑆑𑇀𑆠𑆾 𑆤 𑆑𑆯𑇀𑆖𑆴𑆠𑇀𑆑𑇀𑆫𑆩𑆾’
𑆱𑇀𑆠𑆴 𑆠𑆱𑇀𑆪𑆳 𑆃𑆑𑇀𑆫𑆩𑆫𑆷𑆥𑆳𑆠𑇀 𑇅 𑆆𑆢𑇀𑆫𑇀𑆰𑆂 𑆥𑆫𑆳𑆩𑆫𑇀𑆯𑆂 𑆱𑇀𑆮𑆱𑆩𑆠𑆳𑆪𑆳𑆩𑆼𑆮 𑆤𑆴𑆪𑆠𑆾 𑆪𑆠𑆾’
𑆤𑇀𑆪𑆳𑆥𑇀𑆫𑆮𑆸𑆠𑇀𑆠𑆴𑆱𑇀𑆠𑆢𑇀𑆧𑆢𑇀𑆣𑆩𑆷𑆬𑆳 𑆮𑆳 𑆤𑆳𑆥𑆫𑆁 𑆧𑆾𑆣𑇀𑆪𑆁 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤 𑆉𑆠𑆼 𑇅 𑆱𑇀𑆮𑆱𑆩𑆠𑆳𑆥𑆫𑆴𑆟𑆳𑆩
𑆇𑆢𑇀𑆢𑆴𑆰𑇀𑆛𑆂 𑆯𑇀𑆫𑆵𑆱𑆾𑆩𑆳𑆤𑆤𑇀𑆢𑆼𑆤 𑆯𑆳𑆑𑇀𑆠𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆼 𑇅

𑆪𑆠𑇀𑆫 𑆮𑆴𑆯𑇀𑆫𑆩𑆟𑆁 𑆯𑆑𑇀𑆠𑆼𑆫𑇀𑆩𑆤𑆱𑇀𑆠𑆠𑇀𑆫 𑆬𑆪𑆁 𑆮𑇀𑆫𑆘𑆼𑆠𑇀  𑇅
𑆠𑆢𑆳𑆠𑇀𑆩𑆳 𑆥𑆫𑆩𑆳𑆠𑇀𑆩𑆠𑇀𑆮𑆼 𑆘𑇀𑆚𑆳𑆠𑆮𑇀𑆪𑆾 𑆤𑆴𑆯𑇀𑆖𑆴𑆠𑆳𑆠𑇀𑆩𑆨𑆴𑆂𑇆

𑆯𑆴𑆮𑆵𑆨𑆷𑆠𑆾 𑆨𑆮𑆠𑇀𑆪𑆳𑆠𑇀𑆩𑆳 𑆥𑆫𑆴𑆟𑆳𑆩𑆂 𑆱 𑆍𑆮 𑆲𑆴  𑇅
𑆱𑆢𑆳 𑆱 𑆮𑆫𑇀𑆰𑆠𑆼 𑆢𑆴𑆮𑇀𑆪𑆩𑆩𑆸𑆠𑆁 𑆘𑆤𑇀𑆠𑆶𑆘𑆵𑆮𑆤𑆩𑇀𑇆

𑆅𑆠𑆴 𑆠𑆡𑆳 𑆯𑆑𑇀𑆠𑆴𑆮𑆴𑆯𑇀𑆫𑆩𑆟𑆁 𑆯𑆑𑇀𑆪𑆁 𑆯𑆴𑆮 𑆍𑆮 𑆯𑆑𑇀𑆠𑆴𑆩𑆠𑆴 𑇅 𑆱𑇀𑆮𑆱𑇀𑆪 𑆯𑆴𑆮𑆱𑆩𑆠𑆳𑆁 𑆮𑆴𑆤𑆳
𑆯𑆑𑇀𑆠𑆼𑆫𑇀𑆤𑆳𑆱𑇀𑆥𑆢𑆼 𑆯𑇀𑆫𑆩𑆴𑆠𑆶𑆁 𑆠𑆠𑆂 𑆱𑆳 𑆓𑆠𑆳𑆓𑆠𑆳 𑆠𑆤𑇀𑆤𑆳𑆡𑆳𑆤𑇀𑆮𑆼𑆰𑆴𑆑𑆳 𑆪𑆳𑆮𑆠𑇀𑆱𑆳
𑆱𑆁𑆱𑆳𑆫𑆮𑆳𑆠𑆢𑆫𑇀𑆯𑆴𑆤𑆵 𑇅 𑆃𑆠𑆂 𑆥𑆷𑆘𑆤𑆁 𑆠𑆱𑇀𑆪𑆳𑆱𑇀𑆠𑆢𑇀𑆮𑆴𑆯𑇀𑆫𑆩𑆟𑆳𑆨𑆴𑆬𑆳𑆰𑆯𑇀𑆖 𑆱𑆾’ 𑆤𑆶𑆨𑆷𑆠𑆾’
𑆑𑆡𑇀𑆪𑆨𑆑𑇀𑆠𑆴𑆫𑆷𑆥𑆼𑆟𑆳𑆫𑇀𑆡𑆴𑆤𑆳𑆩𑇀 𑇅 𑆩𑆲𑆳𑆤𑆪𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆼𑆰𑆶 𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆮𑆸𑆠𑇀𑆠𑆼𑆂 𑆑𑇀𑆫𑆩𑆠𑇀𑆫𑆪𑆾
𑆪𑆱𑇀𑆩𑆴𑆤𑇀𑆥𑇀𑆫𑆡𑆩𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆿 𑆥𑆫𑆳𑆥𑆫𑆿 𑆯𑆳𑆑𑇀𑆠𑆣𑆫𑇀𑆩𑆴𑆟𑆿 𑆖 𑆥𑆫𑆩𑆂 𑆯𑆳𑆩𑇀𑆨𑆮𑆾’ 𑆢𑇀𑆮𑆪𑆓𑆾𑆖𑆫
𑆍𑆮 𑇅 𑆥𑇀𑆫𑆡𑆩𑆂 𑆥𑆷𑆘𑆤𑆁 𑆱𑇀𑆩𑆸𑆠𑆾 𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆂 𑆑𑆡𑆤𑆁 𑆖 𑆠𑆿 𑆱𑆳𑆤𑇀𑆮𑆪𑆿 𑆠𑇀𑆫𑆴𑆠𑆵𑆪𑆂
𑆱𑆕𑇀𑆑𑇀𑆫𑆳𑆩𑆤𑆩𑇀 𑇅 𑆱𑆳 𑆨𑆷𑆩𑆴𑆫𑇀𑆪𑆱𑇀𑆪𑆳𑆁 𑆪𑆾𑆓𑆴𑆤𑆾 𑆩𑆳𑆠𑆸𑆠𑆳𑆓𑆾𑆖𑆫𑆁 𑆥𑇀𑆫𑆠𑆴 𑆥𑇀𑆫𑆓𑆖𑇀𑆗𑆤𑇀𑆠𑆴 𑆪𑆳𑆮𑆠𑇀𑆠𑆼
𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆠𑆢𑆶𑆢𑇀𑆢𑆼𑆯𑆳𑆤𑆶𑆫𑆷𑆥𑆁 𑆑𑇀𑆫𑆩𑆠𑆾 𑆧𑆾𑆣𑆤𑇀𑆠𑆵𑆠𑆴 𑆥𑆷𑆘𑆤𑆯𑆧𑇀𑆢𑆳𑆫𑇀𑆡𑆂 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆁
𑆩𑆲𑆳𑆤𑆪𑆥𑇀𑆫𑆑𑆳𑆯𑆼 𑇅

𑆍𑆠𑆠𑇀𑆥𑆷𑆘𑆤𑆩𑆑𑇀𑆫𑆩𑆑𑇀𑆫𑆩𑆩𑆪𑆁 𑆥𑆵𑆜𑆑𑇀𑆫𑆩𑆾𑆥𑆑𑇀𑆫𑆩𑆂
𑆖𑆑𑇀𑆫𑆾𑆬𑇀𑆬𑆳𑆱𑆮𑆴𑆨𑆳𑆓𑆪𑆶𑆑𑇀𑆠𑆴𑆔𑆛𑆤𑆳𑆱𑆠𑇀𑆱𑆩𑇀𑆥𑇀𑆫𑆢𑆳𑆪𑆾𑆘𑇀𑆘𑇀𑆮𑆬𑆂 𑇅

𑆅𑆠𑆴 𑆥𑆷𑆘𑆤𑆩𑆠𑆱𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆱𑇀𑆪𑆳𑆤𑆶𑆱𑆤𑇀𑆣𑆳𑆤𑆁 𑆤𑆴𑆫𑆤𑇀𑆠𑆫𑆁 𑆱𑇀𑆮𑆳𑆫𑇀𑆡𑆩𑇀 𑇅 𑆠𑆠𑇀𑆥𑆫𑇀𑆪𑆤𑇀𑆠𑆾 𑆨𑆳𑆠𑆴
𑆪𑆢𑆳𑆫𑇀𑆡𑆵 𑆑𑆯𑇀𑆖𑆴𑆠𑇀𑆯𑆴𑆮 𑆅𑆠𑆴 𑆱𑆫𑇀𑆮𑆾𑆢𑇀𑆢𑆼𑆰𑆱𑆳𑆫𑆥𑆫𑆳𑆩𑆫𑇀𑆯𑆯𑆑𑇀𑆠𑆾 𑆨𑆮𑆠𑆴 𑇅 𑆥𑆷𑆘𑆤𑆱𑇀𑆪 𑆥𑆫𑆳
𑆑𑆾𑆛𑆴𑆱𑇀𑆠𑆡𑆳 𑆑𑆡𑆤𑆁 𑆱𑇀𑆩𑆸𑆠𑆳 𑆪𑆪𑆳 𑆪𑆾𑆓𑆴𑆤𑆂 𑆱𑇀𑆮𑆱𑆩𑆠𑆳𑆱𑆁𑆯𑆪𑆾 𑆤𑆰𑇀𑆛𑆂 𑇅 𑆍𑆠𑆢𑆶𑆑𑇀𑆠𑆁
𑆯𑇀𑆫𑆵𑆑𑇀𑆫𑆩𑆱𑆢𑇀𑆨𑆳𑆮𑆼

𑆥𑆷𑆘𑆳𑆤𑆳𑆩𑆳𑆤𑆴 𑆢𑆴𑆮𑇀𑆪𑆳𑆤𑆴 𑆬𑆨𑆠𑆼 𑆥𑆶𑆟𑇀𑆪𑆮𑆳𑆓𑇀𑆘𑆤𑆂  𑇅
𑆠𑆼𑆰𑆶 𑆬𑆧𑇀𑆣𑆼𑆰𑆶 𑆮𑆽 𑆫𑆶𑆢𑇀𑆫 𑆖𑆑𑇀𑆫𑆼𑆯𑆠𑇀𑆮𑆁 𑆤 𑆢𑆶𑆫𑆠𑆂𑇆

𑆅𑆠𑆴 𑆖 𑆩𑆲𑆳𑆤𑆪𑆥𑇀𑆫𑆑𑆳𑆯𑆼

𑆑𑆡𑆤𑆳𑆠𑇀𑆩𑆳 𑆱𑆩𑇀𑆥𑇀𑆫𑆢𑆳𑆪𑆾 𑆤𑆴𑆰𑇀𑆜𑆳𑆩𑆠𑇀𑆫 𑆥𑆫𑆳𑆁 𑆓𑆠𑆂  𑇅
𑆑𑆡𑆤𑆳𑆠𑇀𑆱𑆁𑆯𑆪𑆖𑇀𑆗𑆼𑆢𑆂 𑆥𑆷𑆘𑆤𑆁 𑆥𑆫𑆴𑆥𑆷𑆫𑇀𑆟𑆠𑆳𑇆

𑆅𑆠𑆴 𑆑𑆡𑆤𑆱𑆕𑇀𑆑𑇀𑆫𑆳𑆩𑆤𑆯𑆧𑇀𑆢𑆳𑆫𑇀𑆡𑆂 𑆱𑆚𑇀𑆖𑆳𑆫𑆟𑆁 𑆪𑆢𑇀𑆪𑆥𑆴 𑆑𑆡𑆤𑆁 𑆩𑆤𑆾𑆓𑆠𑆁
𑆱𑆕𑇀𑆑𑇀𑆫𑆳𑆩𑆤𑆁 𑆠𑆶 𑆠𑆤𑇀𑆤𑆴𑆫𑆥𑆼𑆑𑇀𑆰𑆩𑇀 𑇅 𑆩𑆲𑆳𑆤𑆪𑆥𑇀𑆫𑆑𑆳𑆯𑆼

𑆇𑆢𑇀𑆫𑆴𑆑𑇀𑆠𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆁𑆯𑆁 𑆩𑆤𑇀𑆢𑆩𑆤𑇀𑆢𑆮𑆴𑆑𑆬𑇀𑆥𑆠𑆂  𑇅
𑆥𑇀𑆫𑆡𑆠𑆼 𑆑𑆱𑇀𑆪𑆖𑆴𑆘𑇀𑆘𑇀𑆚𑆳𑆤𑆁 𑆱𑆕𑇀𑆑𑆼𑆠𑆳𑆢𑆴𑆑𑆡𑆳𑆯𑇀𑆫𑆪𑆳𑆠𑇀𑇆

𑆮𑆴𑆑𑆬𑇀𑆥𑆮𑆳𑆱𑆤𑆳𑆯𑆷𑆤𑇀𑆪𑆥𑇀𑆫𑆫𑆷𑆞𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆱𑆁𑆮𑆴𑆢𑆂  𑇅
𑆥𑇀𑆫𑆡𑆠𑆼 𑆑𑆱𑇀𑆪𑆖𑆴𑆘𑇀𑆘𑇀𑆚𑆳𑆤𑆩𑆤𑆥𑆼𑆑𑇀𑆰𑆴𑆠𑆱𑆳𑆣𑆤𑆩𑇀𑇆

𑆅𑆠𑆴 𑆥𑆷𑆘𑆤𑆑𑆡𑆤𑆱𑆕𑇀𑆑𑇀𑆫𑆳𑆩𑆤𑆑𑇀𑆫𑆩𑆠𑇀𑆫𑆪𑆁 𑆮𑆳 𑆩𑆤𑇀𑆠𑇀𑆫𑆩𑆶𑆢𑇀𑆫𑆳𑆤𑆴𑆫𑆵𑆲𑆠𑆳𑆩𑆪𑆁 𑆖
𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆼𑆠𑆴 𑆩𑆤𑇀𑆠𑇀𑆫𑆱𑇀𑆠𑆠𑇀𑆑𑇀𑆫𑆩𑆴𑆑𑆱𑇀𑆡𑆳𑆥𑆤𑆩𑆴𑆠𑆴 𑆩𑆶𑆢𑇀𑆫𑆳 𑆖 𑆑𑇀𑆫𑆩𑆮𑆴𑆢𑇀𑆫𑆳𑆮
𑆇𑆤𑇀𑆩𑆤𑆠𑆳𑆪𑆳𑆩𑆴𑆠𑆴 𑆤𑆴𑆫𑆵𑆲𑆠𑆳 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆯𑇀𑆫𑆵𑆩𑆲𑆳𑆤𑆪𑆥𑇀𑆫𑆑𑆳𑆯𑆼

𑆩𑆶𑆢𑇀𑆫𑆳𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆑𑆡𑆤𑆁 𑆩𑆤𑇀𑆠𑇀𑆫𑆫𑆷𑆥𑆁 𑆖 𑆥𑆷𑆘𑆤𑆩𑇀
𑆱𑆕𑇀𑆑𑇀𑆫𑆳𑆩𑆂 𑆖 𑆤𑆴𑆫𑆵𑆲𑆳𑆠𑇀𑆩𑆳…

𑆅𑆠𑆴 𑆠𑆸𑆠𑆵𑆪𑆳𑆪𑆳𑆁 𑆨𑆷𑆩𑇀𑆪𑆳𑆁 𑆯𑆩𑇀𑆨𑆾𑆫𑆵𑆱𑇀𑆮𑆫𑆵𑆠𑆴 𑆯𑆳𑆩𑇀𑆨𑆮𑇀𑆪𑆼𑆮𑆾𑆠𑇀𑆥𑆢𑇀𑆪𑆠𑆼 𑆪𑆱𑇀𑆪𑆳𑆁 𑆮𑆴𑆩𑆫𑇀𑆯𑆾’ 𑆤𑇀𑆠𑆠𑆂
𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆳𑆩𑆢𑆴𑆔𑆖𑇀𑆗𑆠𑆴 𑆈𑆫𑇀𑆩𑆪 𑆅𑆮 𑆱𑆩𑆶𑆢𑇀𑆫𑆼 𑆪𑆳 𑆃𑆤𑇀𑆠𑆫𑇀𑆣𑆵𑆪𑆤𑇀𑆠𑆼 𑇅 𑆍𑆠𑆤𑇀𑆤𑆴𑆓𑆢𑆴𑆠𑆁
𑆯𑇀𑆫𑆵𑆩𑆠𑇀𑆑𑇀𑆫𑆩𑆱𑆢𑇀𑆨𑆳𑆮𑆼

𑆱𑆫𑇀𑆮𑆾𑆠𑇀𑆑𑆸𑆰𑇀𑆛𑆠𑆩𑆠𑇀𑆮𑆼𑇁𑆥𑆴 𑆮𑆴𑆩𑆫𑇀𑆯𑆓𑇀𑆫𑆱𑆤𑆳𑆑𑆶𑆬𑆳
…𑆯𑆳𑆁𑆨𑆮𑆵 𑆑𑆳𑆬𑆨𑆑𑇀𑆰𑆑𑆵…

𑆅𑆠𑇀𑆪𑆼𑆠𑆖𑇀𑆖𑆳𑆫𑇀𑆟𑆱𑆴𑆁𑆲𑆱𑇀𑆪 𑆩𑆲𑆳𑆤𑆪𑆥𑇀𑆫𑆑𑆳𑆯𑆼

𑆩𑆲𑆳𑆯𑆷𑆤𑇀𑆪𑆼 𑆠𑆶 𑆓𑆲𑆤𑆼 𑆤𑆴𑆂𑆱𑇀𑆥𑆤𑇀𑆢𑆳𑆒𑇀𑆪𑆼𑇁𑆤𑆴𑆑𑆼𑆠𑆤𑆼  𑇅
𑆱𑆲𑆱𑆳 𑆮𑆴𑆬𑆪𑆁 𑆪𑆳𑆠𑆴 𑆖𑆴𑆠𑆴𑆫𑇀𑆪𑆠𑇀𑆫 𑆱 𑆯𑆳𑆩𑇀𑆨𑆮𑆂𑇆

𑆅𑆠𑆴 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆠𑆼𑆠𑆴 𑆤𑆴𑆫𑆵𑆲𑆾 𑆪𑆡𑆳 𑆯𑇀𑆫𑆵𑆤𑆴𑆰𑇀𑆑𑇀𑆫𑆴𑆪𑆳𑆤𑆤𑇀𑆢𑆼𑆤

𑆪𑆳 𑆱𑆳 𑆤𑆴𑆫𑆵𑆲𑆮𑆳𑆖𑇀𑆪𑆼𑆲 𑆑𑆬𑇀𑆥𑆤𑆳𑆓𑇀𑆫𑆳𑆱𑆠𑆂 𑆱𑇀𑆩𑆸𑆠𑆳
𑆱𑆠𑆴 𑆑𑇀𑆯𑆾𑆨𑆼’𑆥𑆴 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆨𑇀𑆫𑆳𑆘𑆩𑆳𑆤𑆳𑆱𑇀𑆡𑆴𑆠𑆳 𑆱𑆢𑆳

𑆅𑆠𑆴 𑆯𑆳𑆩𑇀𑆨𑆮𑆵 𑆠𑆡𑆳 𑆥𑆫𑆩𑆯𑆴𑆮𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆁 𑆪𑆳 𑆖𑆴𑆢𑇀𑆨𑆳𑆮𑆢𑇀𑆮𑆴𑆨𑆳𑆠𑆴 𑆩𑆳𑆠𑆸𑆩𑆳𑆤𑆩𑆼𑆪𑆳𑆁𑆯𑆳𑆤𑆳𑆁
𑆨𑆼𑆢𑆁 𑆮𑆴𑆤𑆳 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆮𑇀𑆪𑆳𑆥𑇀𑆠𑆳𑆱𑆁𑆮𑆴𑆠𑇀𑆯𑆫𑆵𑆫𑆴𑆟𑆵 𑇅 𑆪𑆡𑆳𑆫𑇀𑆟𑆱𑆴𑆁𑆲𑆼𑆤 𑇅

𑆨𑆳𑆮𑆱𑇀𑆮𑆨𑆳𑆮𑆫𑆷𑆥𑆼𑆲 𑆱𑆸𑆰𑇀𑆛𑇀𑆪𑆳𑆢𑆵𑆤𑆳𑆁 𑆮𑆴𑆫𑆳𑆘𑆠𑆼  𑇅
𑆤𑆴𑆰𑇀𑆜𑆳 𑆠𑆢𑇀𑆪𑆶𑆓𑇀𑆩𑆮𑆴𑆱𑇀𑆦𑆳𑆫𑆮𑆫𑇀𑆘𑆴𑆠𑆳𑆥𑆴 𑆱𑆩𑆤𑇀𑆠𑆠𑆂𑇆

𑆤𑆴𑆫𑇀𑆤𑆴𑆑𑆼𑆠𑆩𑆲𑆳𑆱𑆁𑆮𑆴𑆢𑇀𑆣𑆫𑇀𑆩𑆴𑆟𑆵 𑆮𑆴𑆓𑆠𑆓𑇀𑆫𑆲𑆳 𑇅

𑆅𑆠𑆴 𑆩𑆲𑆳𑆤𑆪𑆥𑇀𑆫𑆑𑆳𑆯𑆼

𑆪𑆱𑇀𑆩𑆴𑆤𑇀𑆪𑆱𑇀𑆩𑆴𑆤𑇀𑆲𑆴 𑆮𑆴𑆰𑆪𑆼 𑆱𑆕𑇀𑆑𑇀𑆫𑆳𑆩𑆤𑇀𑆠𑆴 𑆩𑆫𑆵𑆖𑆪𑆂  𑇅
𑆠𑆠𑇀𑆫 𑆠𑆠𑇀𑆫 𑆲𑇀𑆪𑆤𑆳𑆪𑆳𑆱𑆳𑆢𑆤𑆳𑆒𑇀𑆪𑆱𑇀𑆦𑆶𑆫𑆟𑆁 𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇆𑇓𑇗-𑇓𑇘𑇆

स बुद्धिगोचर एव प्रवर्तते परामर्शमौलिकपरिणामरूपेणेत्यन्तःक्रमः । एष
शाक्तक्रमो यतः शिवे निरवकाशे यः सदा तत्पराशक्तिसंयुक्तो न कश्चित्क्रमो’
स्ति तस्या अक्रमरूपात् । ईद्र्षः परामर्शः स्वसमतायामेव नियतो यतो’
न्याप्रवृत्तिस्तद्बद्धमूला वा नापरं बोध्यं स्वात्मन ऋते । स्वसमतापरिणाम
उद्दिष्टः श्रीसोमानन्देन शाक्तविज्ञाने ।

यत्र विश्रमणं शक्तेर्मनस्तत्र लयं व्रजेत्  ।
तदात्मा परमात्मत्वे ज्ञातव्यो निश्चितात्मभिः॥

शिवीभूतो भवत्यात्मा परिणामः स एव हि  ।
सदा स वर्षते दिव्यममृतं जन्तुजीवनम्॥

इति तथा शक्तिविश्रमणं शक्यं शिव एव शक्तिमति । स्वस्य शिवसमतां विना
शक्तेर्नास्पदे श्रमितुं ततः सा गतागता तन्नाथान्वेषिका यावत्सा
संसारवातदर्शिनी । अतः पूजनं तस्यास्तद्विश्रमणाभिलाषश्च सो’ नुभूतो’
कथ्यभक्तिरूपेणार्थिनाम् । महानयशास्त्रेषु प्रत्यावृत्तेः क्रमत्रयो
यस्मिन्प्रथमद्वितीयौ परापरौ शाक्तधर्मिणौ च परमः शाम्भवो’ द्वयगोचर
एव । प्रथमः पूजनं स्मृतो द्वितीयः कथनं च तौ सान्वयौ त्रितीयः
सङ्क्रामनम् । सा भूमिर्यस्यां योगिनो मातृतागोचरं प्रति प्रगच्छन्ति यावत्ते
तत्त्वं तदुद्देशानुरूपं क्रमतो बोधन्तीति पूजनशब्दार्थः । यथोक्तं
महानयप्रकाशे ।

एतत्पूजनमक्रमक्रममयं पीठक्रमोपक्रमः
चक्रोल्लासविभागयुक्तिघटनासत्सम्प्रदायोज्ज्वलः ।

इति पूजनमतस्तत्त्वस्यानुसन्धानं निरन्तरं स्वार्थम् । तत्पर्यन्तो भाति
यदार्थी कश्चित्शिव इति सर्वोद्देषसारपरामर्शशक्तो भवति । पूजनस्य परा
कोटिस्तथा कथनं स्मृता यया योगिनः स्वसमतासंशयो नष्टः । एतदुक्तं
श्रीक्रमसद्भावे

पूजानामानि दिव्यानि लभते पुण्यवाग्जनः  ।
तेषु लब्धेषु वै रुद्र चक्रेशत्वं न दुरतः॥

इति च महानयप्रकाशे

कथनात्मा सम्प्रदायो निष्ठामत्र परां गतः  ।
कथनात्संशयच्छेदः पूजनं परिपूर्णता॥

इति कथनसङ्क्रामनशब्दार्थः सञ्चारणं यद्यपि कथनं मनोगतं
सङ्क्रामनं तु तन्निरपेक्षम् । महानयप्रकाशे

उद्रिक्तनिर्विकल्पांशं मन्दमन्दविकल्पतः  ।
प्रथते कस्यचिज्ज्ञानं सङ्केतादिकथाश्रयात्॥

विकल्पवासनाशून्यप्ररूढस्वात्मसंविदः  ।
प्रथते कस्यचिज्ज्ञानमनपेक्षितसाधनम्॥

इति पूजनकथनसङ्क्रामनक्रमत्रयं वा मन्त्रमुद्रानिरीहतामयं च
स्वात्मप्रत्यभिज्ञेति मन्त्रस्तत्क्रमिकस्थापनमिति मुद्रा च क्रमविद्राव
उन्मनतायामिति निरीहता । यथोक्तं श्रीमहानयप्रकाशे

मुद्रास्वरूपं कथनं मन्त्ररूपं च पूजनम्
सङ्क्रामः च निरीहात्मा…

इति तृतीयायां भूम्यां शम्भोरीस्वरीति शाम्भव्येवोत्पद्यते यस्यां विमर्शो’ न्ततः
प्रतिष्ठामदिघच्छति ऊर्मय इव समुद्रे या अन्तर्धीयन्ते । एतन्निगदितं
श्रीमत्क्रमसद्भावे

सर्वोत्कृष्टतमत्वेऽपि विमर्शग्रसनाकुला
…शांभवी कालभक्षकी…

इत्येतच्चार्णसिंहस्य महानयप्रकाशे

महाशून्ये तु गहने निःस्पन्दाख्येऽनिकेतने  ।
सहसा विलयं याति चितिर्यत्र स शाम्भवः॥

इति निर्विकल्पतेति निरीहो यथा श्रीनिष्क्रियानन्देन

या सा निरीहवाच्येह कल्पनाग्रासतः स्मृता
सति क्शोभे’पि सर्वत्र भ्राजमानास्थिता सदा

इति शाम्भवी तथा परमशिवस्वातन्त्र्यं या चिद्भावद्विभाति मातृमानमेयांशानां
भेदं विना परमेश्वरव्याप्तासंवित्शरीरिणी । यथार्णसिंहेन ।

भावस्वभावरूपेह सृष्ट्यादीनां विराजते  ।
निष्ठा तद्युग्मविस्फारवर्जितापि समन्ततः॥

निर्निकेतमहासंविद्धर्मिणी विगतग्रहा ।

इति महानयप्रकाशे

यस्मिन्यस्मिन्हि विषये सङ्क्रामन्ति मरीचयः  ।
तत्र तत्र ह्यनायासादनाख्यस्फुरणं स्थितम् ॥३७-३८॥

Sa buddhigocara eva pravartate parāmarśamaulikapariṇāmarūpeṇetyantaḥkramaḥ | Eṣa śāktakramo yataḥ śive niravakāśe yaḥ sadā tatparāśaktisaṃyukto na kaścitkramo’ sti tasyā akramarūpāt | Īdrṣaḥ parāmarśaḥ svasamatāyāmeva niyato yato’ nyāpravṛttistadbaddhamūlā vā nāparaṃ bodhyaṃ svātmana ṛte | Svasamatāpariṇāma uddiṣṭaḥ śrīsomānandena śāktavijñāne |

Yatra viśramaṇaṃ śaktermanastatra layaṃ vrajet  |
Tadātmā paramātmatve jñātavyo niścitātmabhiḥ ||

Śivībhūto bhavatyātmā pariṇāmaḥ sa eva hi  |
Sadā sa varṣate divyamamṛtaṃ jantujīvanam ||

Iti tathā śaktiviśramaṇaṃ śakyaṃ śiva eva śaktimati | Svasya śivasamatāṃ vinā śakternāspade śramituṃ tataḥ sā gatāgatā tannāthānveṣikā yāvatsā saṃsāravātadarśinī | Ataḥ pūjanaṃ tasyāstadviśramaṇābhilāṣaśca so’ nubhūto’ kathyabhaktirūpeṇārthinām | Mahānayaśāstreṣu pratyāvṛtteḥ kramatrayo yasminprathamadvitīyau parāparau śāktadharmiṇau ca paramaḥ śāmbhavo’ dvayagocara eva | Prathamaḥ pūjanaṃ smṛto dvitīyaḥ kathanaṃ ca tau sānvayau tritīyaḥ saṅkrāmanam | Sā bhūmiryasyāṃ yogino mātṛtāgocaraṃ prati pragacchanti yāvatte tattvaṃ taduddeśānurūpaṃ kramato bodhantīti pūjanaśabdārthaḥ | Yathoktaṃ mahānayaprakāśe |

Etatpūjanamakramakramamayaṃ pīṭhakramopakramaḥ
Cakrollāsavibhāgayuktighaṭanāsatsampradāyojjvalaḥ |

Iti pūjanamatastattvasyānusandhānaṃ nirantaraṃ svārtham | Tatparyanto bhāti yadārthī kaścitśiva iti sarvoddeṣasāraparāmarśaśakto bhavati | Pūjanasya parā koṭistathā kathanaṃ smṛtā yayā yoginaḥ svasamatāsaṃśayo naṣṭaḥ | Etaduktaṃ śrīkramasadbhāve

Pūjānāmāni divyāni labhate puṇyavāgjanaḥ  |
Teṣu labdheṣu vai rudra cakreśatvaṃ na durataḥ ||

Iti ca mahānayaprakāśe

Kathanātmā sampradāyo niṣṭhāmatra parāṃ gataḥ  |
Kathanātsaṃśayacchedaḥ pūjanaṃ paripūrṇatā ||

Iti kathanasaṅkrāmanaśabdārthaḥ sañcāraṇaṃ yadyapi kathanaṃ manogataṃ saṅkrāmanaṃ tu tannirapekṣam | Mahānayaprakāśe

Udriktanirvikalpāṃśaṃ mandamandavikalpataḥ  |
Prathate kasyacijjñānaṃ saṅketādikathāśrayāt ||

Vikalpavāsanāśūnyaprarūḍhasvātmasaṃvidaḥ  |
Prathate kasyacijjñānamanapekṣitasādhanam ||

Iti pūjanakathanasaṅkrāmanakramatrayaṃ vā mantramudrānirīhatāmayaṃ ca svātmapratyabhijñeti mantrastatkramikasthāpanamiti mudrā ca kramavidrāva unmanatāyāmiti nirīhatā | Yathoktaṃ śrīmahānayaprakāśe

Mudrāsvarūpaṃ kathanaṃ mantrarūpaṃ ca pūjanam
Saṅkrāmaḥ ca nirīhātmā…

Iti tṛtīyāyāṃ bhūmyāṃ śambhorīsvarīti śāmbhavyevotpadyate yasyāṃ vimarśo’ ntataḥ pratiṣṭhāmadighacchati ūrmaya iva samudre yā antardhīyante | Etannigaditaṃ śrīmatkramasadbhāve

Sarvotkṛṣṭatamatve'pi vimarśagrasanākulā
…śāṃbhavī kālabhakṣakī…

Ityetaccārṇasiṃhasya mahānayaprakāśe

Mahāśūnye tu gahane niḥspandākhye'niketane  |
Sahasā vilayaṃ yāti citiryatra sa śāmbhavaḥ ||

Iti nirvikalpateti nirīho yathā śrīniṣkriyānandena

Yā sā nirīhavācyeha kalpanāgrāsataḥ smṛtā
Sati kśobhe’pi sarvatra bhrājamānāsthitā sadā

Iti śāmbhavī tathā paramaśivasvātantryaṃ yā cidbhāvadvibhāti mātṛmānameyāṃśānāṃ bhedaṃ vinā parameśvaravyāptāsaṃvitśarīriṇī | Yathārṇasiṃhena |

Bhāvasvabhāvarūpeha sṛṣṭyādīnāṃ virājate  |
Niṣṭhā tadyugmavisphāravarjitāpi samantataḥ ||

Nirniketamahāsaṃviddharmiṇī vigatagrahā |

Iti mahānayaprakāśe

Yasminyasminhi viṣaye saṅkrāmanti marīcayaḥ  |
Tatra tatra hyanāyāsādanākhyasphuraṇaṃ sthitam || 37-38 ||

‘Internal process’ (antaḥ-kramaḥ) means (iti) (that) it (saḥ) takes place (pravartate) merely (eva) on the sphere of one’s intellect (buddhi-gocare) in the form of a radical change in understanding (parāmarśa-maulika-pariṇāma-rūpeṇa). This (eṣaḥ) Process is Śākta or it belongs to Śakti or Self-awareness (śākta-kramaḥ), because (yataḥ) in Śiva (śive), Who (yaḥ) is always (sadā) united with His Supreme Śakti (tat-parā-śakti-saṃyuktaḥ), there is no (na…asti) room (niravakāśe) for any (kaścit) process (kramaḥ) due to Her (tasyāḥ) Processless Nature (akrama-rūpāt). Such (īdrṣaḥ) understanding (parāmarśaḥ) is restricted (niyataḥ) only (eva) to Self-identity (sva-samatāyām), because (yataḥ) any other (anyā) activity (pravṛttiḥ) is rooted in it (tat-baddha-mūlā). In other words (vā), there is nothing (na) else (aparam) to be understood (bodhyam) but (ṛte) one’s own Self (sva-ātmanaḥ). Transformation or ‘change’ in Self-identity (svasamatā-pariṇāmaḥ) is described (uddiṣṭaḥ) by Venerable Somānanda (śrī-somānandena) in Śāktavijñānam (śākta-vijñāne):

“Where (yatra) the Resting (viśramaṇam) of Śakti (takes place) (śakteḥ) (, and consequently) the mind (manaḥ) becomes (vrajet) dissolved into (layam), there (tatra), the Essence of That --i.e. of Resting-- (tat-ātmā) is to be understood (jñātavyaḥ) in the State of the Supreme Self (parama-ātmatve) by those (who are) settled in certainty (regarding one’s own Self) (niścita-ātmabhiḥ). Complete Transformation --i.e. transformation or alteration regarding one’s own identity-- (pariṇāmaḥ) is (bhavati) nothing but (hi) (when) the Self (ātmā) is (saḥ) truly (eva) Śiva Himself (śivī-bhūtaḥ), (as) He (saḥ) perpetually (sadā) rains (varṣate) with Divine (divyam) Nectar (of Existence) (amṛtam), (which) animates all the living beings (jantu-jīvanam…iti). “

Therefore (tathā), the Resting of Śakti (śakti-viśramaṇam) is possible (śakyam) only (eva) in Śiva (śiva) (Who is) the Holder of Śakti (śaktimati). Without (vinā) one’s (svasya) identification with Śiva (śiva-samatām), Śakti has (śakteḥ) no (na) place (āspade) to settle (śramitum), so (tataḥ) She (sā) comes and goes (gatā-āgatā) in searching for Her Lord (tat-nātha-anveṣikā), while (yāvat) She (sā) is displaying the whirlwind of saṃsāra (saṃsāra-vāta-darśinī). Consequently (ataḥ), the Act of Worship (pūjanam) is Her (tasyāḥ) Desire for Resting in Him (tat-viśramaṇa-abhilāṣaḥ), and (ca) it --i.e. Her Desire-- (saḥ) is experienced (anubhūtaḥ) by spiritual aspirants (arthinām) in the form of indescribable ‘devotion’ (akathya-bhakti-rūpeṇa).

In the Doctrine of the Mahānaya (mahā-ānaya-śāstreṣu), the Path of Returning (pratyāvṛtteḥ) has three phases (krama-trayaḥ), of which (yasmin) the first and the second (prathamadvitīyau) are characterized by Śākta-nature (śākta-dharmiṇau) (that is a mixture of) duality and non-duality (parā-aparau), and (ca) the final --i.e. the third-- one (paramaḥ) belongs to Śambhu (śāmbhavaḥ) on the plane of non-duality (advaya-gocare) alone (eva). The first (prathamaḥ) is called (smṛtaḥ) ‘Worship’ or ‘Pūjanam’ (pūjanam), the second (dvitīyaḥ) is ‘Oral Instruction’ or ‘Kathanam’ (kathanam), and (ca) they (tau) are closely connected (sānvayau). The third (tritīyaḥ) (is called) ‘Transmission (of the State of Śiva) or ‘Saṅkrāmanam’ (saṅkrāmanam).

The Śākta States - Pūjanam and Kathanam

The term ‘Worship’ or ‘Pūjanam’ (pūjana-śabda-arthaḥ) stands for (iti) the (sā) phase (bhūmiḥ) in which (yasyām) spiritual seekers (yoginaḥ) march (pragacchanti) towards (prati) the sphere of subjectivity (mātṛ-tā-gocaram), while (yāvat) they (te) gradually (kramataḥ) understand (bodhanti) (the nature) of reality (tattvam) according to its explanations (tat-uddeśa-anurūpam), as (yathā) Mahānayaprakāśaḥ (mahā-ānaya-prakāśe) states (uktam):

“This (etat) worship (pūjanam) is both sequential and non-sequential --i.e. it consists of the Process of the Processless-- (akrama-krama-mayam) (and it) is the act of approaching the process of the Pīṭha --i.e. of the Seat of the Power of Self-awareness-- (pīṭha-krama-upa-kramaḥ) (which) is the blazing up of the True Oral Instruction, (which is) occupied with the explanation of the divisions of the Manifestation of the Wheels (of Consciousness) (cakra-ullāsa-vibhāga-yukti-ghaṭanā-sat-sam-pra-dāya-ujjvalaḥ…iti).”

Hence (atāḥ), Worship (pūjanam) is a continuous (nirantaram) enquiry (anusandhānam) of Reality (tattvasya) on one's own account (sva-artham). Its culmination (tat-paryantaḥ) appears (bhāti) when (yadā) a spiritual aspirant (arthī) becomes (bhavati) capable of understanding the Essence of all Instructions (sarva-uddeṣa-sāra-parāmarśa-śaktaḥ) that is (iti) ‘one (kaścid) is Śiva (śivaḥ)’. Therefore tathā, the climax parā…koṭiḥ of Worship pūjanasya is called smṛtā ‘Kathanam’ kathanam, by which yayā yogin’s yoginaḥ doubts reagarding their own Self sva-samatā-saṃśayaḥ (becomes) vanished naṣṭaḥ. This (etat) has been said (uktam) in Venerable Kramasadbhāvaḥ (śrī-krama-sat-bhāve):

“ (W ho) rests on Sacred Speech (puṇya-vāg-janaḥ), attains (labhate) (that which) is called Divine Worship (divyāni...pūjānāmāni). For those (teṣu) (who) attained (That) (labdheṣu...vai) oh Rudra (rudra)!, the State of the Lord of the Cakra (cakra-īśa-tvam) is not (na) far (durataḥ…iti).“

And (ca), in Mahānayaprakāśaḥ (mahā-ānaya-prakāśe):

“The Essence of Kathanam or Oral Instruction (kathana-ātmā) is Sampradāya or Oral Instruction or Transmission (of the Secret of the Tradition) (sampradāyaḥ) (, and) the Arrival (gataḥ) of the Highest (parām) Repose (niṣṭhām) (takes place) in this way (atra), (since) by Kathanam or Oral Transmission (kathanāt) (, there is) cutting off doubts (saṃśayacchedaḥ) (as) the completion (pari-pūrṇatā) of Worship (pūjanam…iti). “

(B oth) ‘Kathanam’ and ‘Saṅkrāmanam’ are (kathana-saṅkrāmana-śabda-arthaḥ) ‘Transmissions’ (sañcāraṇam), though (yadi-api) ‘Kathanam’ (kathanam…tu) is characterized by conceptualization (manaḥ-gatam), while (tu) ‘Saṅkrāmanam’ (saṅkrāmanam) is independent of that --i.e. of conceptualization -- (tat-nirapekṣam). In Mahānayaprakāśaḥ (mahā-ānaya-prakāśe):

Kathanam or Oral Transmission:

“In some (kasyacit), the portion of thoughtlessness is prominent (udrikta-nirvikalpa-aṃśam) (, but) the Knowledge (of one’s own Self) (jñānam) is perceived (prathate) through gradually decreasing mentation (manda-manda-vikalpataḥ), (which) rests on Oral Instructions like short explanations (of Truth), etc. (saṅketa-ādi-kathā-āśrayāt…iti). “

Saṅkrāmanam or Supreme Transmission:

“For others (kasyacit), Knowledge (of one’s own Self) (jñānam) is perceived (prathate) through the (Direct) Perception of one’s own Self (that is) filled with the absence of the impressions of thoughts (vikalpa-vāsanā-śūnya-prarūḍha-sva-ātmā-saṃvidaḥ) (and) does not depend on any means (an-apekṣita-sādhanam…iti). “

Or from another viewpoint (vā), the threefold process of Worship, Oral Transmission and Direct Transmission (of non-duality) (pūjana-kathana-saṅkrāmana-krama-trayam) is composed of ‘mantra’, ‘mudrā’ and ‘nirīha (mantra-mudrā-nirīhatā-mayam), in which (ca) ‘mantra’ (mantraḥ) stands for (iti) the Recognition of one’s own Self (sva-ātma-prati-abhijñā), ‘mudrā’ (mudrā) stands for (iti) the gradual establishment in that (Recognition) (tat-kramika-sthāpanam), and ‘nirīha’ (nirīhatā) stands for (iti) the dissolution of the process (krama-vidrāvaḥ) beyond mental activity (unmanatāyām). As (yathā) it has been said (uktam) in Venerable Mahānayaprakāśa (śrī-mahā-ānaya-prakāśe):

“The Nature of Mantra (mantra-rūpam) is Pūjanam or Worship (pūjanam), and (ca) Kathanam or Oral Transmission (kathanam) is the Essential Nature of Mudrā-s (mudrā-sva-rūpam), while (ca) Saṅkrāma or the Transmission (of non-dual Consciousness) (saṅkrāmam) is characterized by motionlessness (nirīha-ātmā…iti)…”

The Śāmbhava State - Saṅkrāmanam

In the third (tṛtīyāyām) phase (bhūmyām) only (eva) Śāmbhavī (śāmbhavī) or (iti) the Mistress (īsvarī) of Śambhu (śambhoḥ) operates (utpadyate), in Whom (yasyām) Self-awareness (vimarśaḥ) finally (antataḥ) comes (adighacchati) home (pratiṣṭhām) like (iva) waves (ūrmayaḥ) which (yāḥ) disappear (antardhīyante) in the ocean (samudre). This (etat) is stated (nigaditam) in Most Venerable Kramasadbhāvaḥ (śrīmat-krama-sat-bhāve):

“…though (api) in the Most Excellent State (sarva-utkṛṣṭa-tama-tve), Śāmbhavī or the Mistress of Śambhu (śāṃbhavī), the Devourer of Time (kāla-bhakṣakī), is eagerly occupied with swallowing Awareness --i.e. to consume even Self-awareness-- (vimarśa-grasana-ākulā…iti)…”

Also (etat…ca), in Mahānayaprakāśa (mahā-ānaya-prakāśe) of Arṇasiṃhaḥ (arṇasiṃhasya):

“The unlocated (aniketane) (and) inexplicable (gahane) Great Void (mahā-śūnye…tu) (that is) called the Motionless (Consciousness) (niḥ-spanda-ākhye), where (yatra) the Power of Consciousness (citiḥ) spontaneously (sahasā) becomes dissolved into (vilayam…yāti), is the (saḥ) Śāmbhava (State) (śāmbhavaḥ…iti). “

The term ‘nirīha’ or ‘inactive’ --i.e. in the previously mentioned triad of ‘mantra, mudrā and nirīha’-- (nirīhaḥ) stands for (iti) thoughtlessness (nirvikalpatā), as Venerable Niṣkriyānandaḥ (said) (śrī-niṣkriya-ānandena):

“It (sā) is to be expressed by ‘Nirīha’ or ‘Inactivity or Indifference’ (nirīha-vācyā), which is (yā) to be recognized or understood (smṛtā) here (iha) by the ‘swallowing of mental activity’ (kalpanā-grāsataḥ), (which) is shining (bhrājamānā) always (and) (sadā) everywhere (sarvatra), (and) remains (intact) (sthitā) even (api) during the disturbances (kśobhe) of the world (sati…iti).”

Śāmbhavī (śāmbhavī) is then (tathā) the Freedom of the Supreme Śiva (parama-śiva-svātantryam), Who (yā) Exists (vibhāti) as the Splendour of Consciousness (cit-bhā-vat) without (vinā) any difference (bhedam) between subject, cognition and object (mātṛ-māna-meya-aṃśānām), (and) embodies Universal Consciousness of the Supreme Lord (parama-īśvara-vyāptā-saṃvit-śarīriṇī). As (yathā) Arṇasiṃhaḥ (said) (arṇasiṃhena):

“Here (iha), (She) appears as the Essential Nature of the world (bhāva-svabhāva-rūpā) everywhere --i.e. even during sensory perception-- (samantataḥ), (and) shines (virājate) as the sustainer (niṣṭhā) of manifestation (, maintenance and dissolution) (sṛṣṭi-ādīnām), but (api) (She is) devoid of the expansion of (their) duality (tat-yugma-visphāra-varjitā). (Her) Nature is Abodeless Supreme Consciousness (nirniketa-mahā-saṃvit-dharmiṇī) beyond limited perception (vigata-grahā…iti).”

In Mahānayaprakāśaḥ (mahā-ānaya-prakāśe):

“Whatever (yasmin…yasmin…hi) object (viṣaye) is Encountered (saṅkrāmanti) by the Marīci-s or the Rays (of Consciousness) (marīcayaḥ), the Splendour of Anākhya --i.e. the Subject-- (anākhya-sphuraṇam) naturally --lit. without any effort-- (anāyāsāt) rests (sthitam) there (tatra…tatra…hi…iti).” || 37-38 ||

𑆍𑆰 𑆑𑇀𑆫𑆩𑆾 𑆮𑆴𑆖𑆬𑆤𑆳𑆑𑇀𑆫𑆩𑆟𑆳𑆢𑆶𑆢𑆼𑆠𑆴
𑆱𑇀𑆮𑆖𑇀𑆗𑆳𑆖𑇀𑆗𑆮𑆤𑇀𑆩𑆬𑆴𑆤𑆧𑆶𑆢𑇀𑆣𑆴𑆮𑆴𑆯𑆶𑆢𑇀𑆣𑆴𑆩𑆳𑆠𑇀𑆫𑆂  𑇅
𑆧𑆶𑆢𑇀𑆣𑆴𑆫𑇀𑆪𑆠𑆂 𑆱𑇀𑆮𑆥𑆫𑆴𑆮𑆼𑆰𑆮𑆴𑆖𑆳𑆫𑆯𑆵𑆬𑆳
𑆮𑆳 𑆨𑆳𑆖𑆴𑆠𑆳 𑆨𑆮𑆠𑆴 𑆯𑆳𑆤𑇀𑆠𑆴𑆓𑆑𑆼𑆮𑆬𑆠𑇀𑆮𑆼 𑇆𑇓𑇙𑇆

एष क्रमो विचलनाक्रमणादुदेति
स्वच्छाच्छवन्मलिनबुद्धिविशुद्धिमात्रः  ।
बुद्धिर्यतः स्वपरिवेषविचारशीला
वा भाचिता भवति शान्तिगकेवलत्वे ॥३९॥

Eṣa kramo vicalanākramaṇādudeti
svacchācchavanmalinabuddhiviśuddhimātraḥ  |
Buddhiryataḥ svapariveṣavicāraśīlā
vā bhācitā bhavati śāntigakevalatve || 39 ||

This (eṣaḥ) Process (kramaḥ) rises (udeti) from transcending unsteadiness (of mind) (vicalana-ākramaṇāt). (It is) merely the complete purification of (one’s) dim intellect (malina-buddhi-viśuddhi-mātraḥ) (that is) like a transparent crystal (svaccha-acchavat), because (yataḥ) intellect (buddhiḥ) reflects the diversities of its environment (sva-pariveṣa-vicāra-śīlā), but (vā) (it) becomes (bhavati) filled with (the) Light (of Consciousness) (bhā-acitā) in Aloneness, (which) pervades Tranquillity (śānti-ga-kevala-tve). || 39 ||

𑆍𑆮𑆁 𑆖 𑆠𑆶𑆬𑇀𑆪𑆫𑆷𑆥𑆥𑇀𑆫𑆑𑆳𑆯 𑆅𑆲 𑆱𑆩𑆳𑆱𑆠𑆂  𑇅
𑆑𑆳𑆩𑆥𑆷𑆫𑆳𑆫𑇀𑆡𑆠𑆾 𑆨𑆑𑇀𑆠𑆳𑆤𑆳𑆁 𑆧𑆾𑆣𑆱𑇀𑆪𑆳𑆤𑆶𑆱𑆼𑆮𑆤𑆳𑆠𑇀 𑇆𑇔𑇐𑇆

एवं च तुल्यरूपप्रकाश इह समासतः  ।
कामपूरार्थतो भक्तानां बोधस्यानुसेवनात् ॥४०॥

Evaṃ ca tulyarūpaprakāśa iha samāsataḥ  |
Kāmapūrārthato bhaktānāṃ bodhasyānusevanāt || 40 ||

And (ca) in this way (evam), a brief (samāsataḥ) elucidation of analogies (has been established) (tulya-rūpa-prakāśaḥ) here (iha) as an act of ‘Worship’ (anusevanāt), for the sake of fulfilling the wishes (kāma-pūra-arthataḥ) of (those who) are devoted (bhaktānām) to Awakening (bodhasya). || 40 ||

𑆪𑆾𑆘𑆤𑆥𑇀𑆫𑆓𑆩𑆤𑆩𑆶𑆢𑇀𑆢𑆴𑆰𑇀𑆛𑆩𑆼𑆮𑆁 𑆩𑆲𑆳𑆤𑆪𑆼 𑆱𑆩𑆳𑆱𑆠𑆂 𑇅 𑆩𑆴𑆠𑆧𑆶𑆢𑇀𑆣𑇀𑆪𑆳𑆁 𑆪𑆳𑆮𑆖𑇀𑆖𑆪𑆾 𑆥𑆫𑆴𑆠𑆾
𑆧𑆴𑆩𑇀𑆧𑆴𑆠𑆱𑇀𑆠𑆳𑆮𑆢𑆩𑆴𑆠𑆧𑆶𑆢𑇀𑆣𑆴𑆂 𑆥𑇀𑆫𑆑𑆳𑆯 𑆍𑆮 𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆠𑆴 𑆪𑆠𑆂 𑆯𑆴𑆮𑆳𑆠𑇀𑆱𑆳𑆨𑆴𑆤𑇀𑆤𑆳 𑇅
𑆍𑆠𑆠𑇀𑆥𑆫𑆩𑆁 𑆥𑆢𑆁 𑆯𑆩𑇀𑆨𑆶𑆯𑆳𑆱𑆤𑆢𑆫𑇀𑆯𑆴𑆠𑆁 𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆯𑇀𑆫𑆵𑆩𑆖𑇀𑆗𑆶𑆩𑇀𑆩𑆳𑆱𑆁𑆑𑆼𑆠𑆥𑇀𑆫𑆑𑆳𑆯𑆼
𑆱𑆶𑆤𑇀𑆢𑆫𑆁

𑆤𑆴𑆫𑆳𑆮𑆫𑆟𑆤𑆴𑆨𑆳𑆩𑆤𑆴𑆫𑆳𑆤𑆤𑇀𑆢𑆁 𑆤𑆴𑆫𑆳𑆯𑇀𑆫𑆪𑆩𑇀
𑆥𑆫𑆥𑇀𑆫𑆑𑆳𑆯𑆩𑆱𑇀𑆥𑆤𑇀𑆢𑆁 𑆯𑆳𑆤𑇀𑆠𑆖𑆴𑆤𑇀𑆩𑆳𑆠𑇀𑆫𑆮𑆴𑆓𑇀𑆫𑆲𑆩𑇀𑇆

𑆤𑆳𑆤𑆳𑆯𑆑𑇀𑆠𑆴𑆑𑆫𑆱𑇀𑆦𑆳𑆫𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆥𑆢𑆩𑆖𑇀𑆪𑆶𑆠𑆩𑇀
𑆤𑆴𑆪𑆠𑆳𑆤𑆶𑆨𑆮𑆑𑇀𑆰𑆵𑆟𑆱𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆽𑆑𑆓𑆾𑆖𑆫𑆩𑇀𑇆

𑆃𑆑𑆶𑆬𑆁 𑆓𑆶𑆫𑆶𑆨𑆴𑆂 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆁 𑆤𑆴𑆂𑆱𑇀𑆮𑆨𑆳𑆮𑆁 𑆱𑆢𑆾𑆢𑆴𑆠𑆩𑇀
𑆱 𑆱𑆾’𑆲𑆩𑆴𑆠𑆴 𑆱𑆕𑇀𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆥𑇀𑆫𑆮𑆼𑆯𑆱𑇀𑆠𑆠𑇀𑆫 𑆘𑆪𑆠𑆼𑇆

𑆅𑆠𑆴 𑆩𑆢𑆳𑆠𑇀𑆩𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆂 𑆱𑇀𑆮𑆵𑆑𑆶𑆫𑇀𑆪𑆳𑆢𑇀𑆩𑆢𑇀𑆨𑆑𑇀𑆠𑆴𑆁
𑆠𑆖𑇀𑆖𑆑𑇀𑆠𑆴𑆥𑇀𑆫𑆮𑆸𑆠𑇀𑆠𑆴𑆑𑆴𑆚𑇀𑆖𑆴𑆠𑇀𑆠𑆷𑆬𑇀𑆪𑆫𑆷𑆥𑆾𑆢𑇀𑆢𑆼𑆯𑆫𑆷𑆥𑆼𑆟 𑇆𑇓𑇙-𑇔𑇐𑇆

योजनप्रगमनमुद्दिष्टमेवं महानये समासतः । मितबुद्ध्यां यावच्चयो परितो
बिम्बितस्तावदमितबुद्धिः प्रकाश एव प्रतिबिम्बति यतः शिवात्साभिन्ना ।
एतत्परमं पदं शम्भुशासनदर्शितं यथोक्तं श्रीमच्छुम्मासंकेतप्रकाशे
सुन्दरं

निरावरणनिभामनिरानन्दं निराश्रयम्
परप्रकाशमस्पन्दं शान्तचिन्मात्रविग्रहम्॥

नानाशक्तिकरस्फारविश्रान्तिपदमच्युतम्
नियतानुभवक्षीणस्वस्वरूपैकगोचरम्॥

अकुलं गुरुभिः प्रोक्तं निःस्वभावं सदोदितम्
स सो’हमिति सङ्क्रमात्प्रवेशस्तत्र जयते॥

इति मदात्मपरमेश्वरः स्वीकुर्याद्मद्भक्तिं
तच्चक्तिप्रवृत्तिकिञ्चित्तूल्यरूपोद्देशरूपेण ॥३९-४०॥

Yojanapragamanamuddiṣṭamevaṃ mahānaye samāsataḥ | Mitabuddhyāṃ yāvaccayo parito bimbitastāvadamitabuddhiḥ prakāśa eva pratibimbati yataḥ śivātsābhinnā | Etatparamaṃ padaṃ śambhuśāsanadarśitaṃ yathoktaṃ śrīmacchummāsaṃketaprakāśe sundaraṃ

Nirāvaraṇanibhāmanirānandaṃ nirāśrayam
Paraprakāśamaspandaṃ śāntacinmātravigraham ||

Nānāśaktikarasphāraviśrāntipadamacyutam
Niyatānubhavakṣīṇasvasvarūpaikagocaram ||

Akulaṃ gurubhiḥ proktaṃ niḥsvabhāvaṃ sadoditam
Sa so’hamiti saṅkramātpraveśastatra jayate ||

Iti madātmaparameśvaraḥ svīkuryādmadbhaktiṃ taccaktipravṛttikiñcittūlyarūpoddeśarūpeṇa || 39-40 ||

The Process of Yoga (yojana-pragamanam) is described (uddiṣṭam) in this way (evam) briefly (samāsataḥ) in the Mahānayaḥ (mahānaye). While (yāvat) an impure intellect (mita-buddhyām) reflects (bimbitaḥ) the multitude of beings (cayaḥ) around (paritaḥ), the purified intellect (tāvat…amita-buddhiḥ) is reflected (pratibimbati) only (eva) in Light (prakāśe), as (yataḥ) it is (sā) one (abhinnā) with Śiva (śivāt).

This (etat) is the Supreme (paramam) State (padam) narrated in the Doctrine of Śambhu (śambhu-śāsana-darśitam), as (yathā) it has been beautifully (sundaram) described (uktam) in Most Venerable Chummāsaṃketaprakāśaḥ (śrīmat-chummā-saṃketa-prakāśe):

“The Unveiled (and Abodeless) condition (nirāvaraṇa…nibhāma) is devoid of Bliss --i.e. It is the Bliss of Stillness-- (nirānandam) (, and It is) the Supportless (nirāśrayam), Immovable (aspandam), Supreme Light (para-prakāśam), (Which) is the only Embodiment of Appeased Consciousness (śānta-cit-mātra-vigraham). (It) is the imperishable (acyutam) condition of being the State of Repose for the Rays of many Śakti-s --i.e. showing everything in Oneness-- (śakti-kara-sphāra-viśrānti-padam) (that is) the sphere of one’s own Real Nature, (which rises) from the destruction of limited perception (niyata-anubhava-kṣīṇa-sva-sva-rūpa-eka-gocaram). (It) is Akula (akulam), devoid of attributes (niḥsvabhāvam) (, and) always exists (sadā-uditam), (as) it has been told (proktam) by the Guru-s (gurubhiḥ). It is (saḥ) the Entrance (into the First Grammatical Person) (praveśaḥ), where (tatra) (the realization of): ‘I am (aham) Him (saḥ…iti)’ (-which) rises from the Transmission (of Truth)- (saṅkramāt), is Victorious (jayate).”

May the Supreme Lord, Who is my own Self, accept (mad-ātmā-parama-īśvaraḥ…svīkuryāt) my devotion (mad-bhaktim) in the form of this explanation of a few analogies about the activities of His Power (tat-śakti-pravṛtti-kiñcit-tūlya-rūpa-uddeśa-rūpeṇa).  || 39-40 ||

𑇆𑆩𑆲𑆼𑆯𑇀𑆮𑆫𑆾’𑆱𑇀𑆠𑆶 𑆱𑆁𑆱𑇀𑆠𑆶𑆠𑆂 𑆱𑆢𑆳𑇆

॥महेश्वरो’स्तु संस्तुतः सदा॥

 || Maheśvaro’stu saṃstutaḥ sadā ||

 || Let (astu) the Great Lord (mahā-īśvaraḥ)
be praised (saṃstutaḥ) forever (sadā)! ||

 || Iti durvāsonāmakṛtādarśasaṃgrahavṛttiḥ samāptā ||

 || This (Iti) ‘Ādarśasaṃgrahavṛttiḥ’ or ‘The commentary on the Glossing of the Mirror’, written by someone by the name Durvāsāḥ (durvāsas-nāma-kṛta-ādarśa-saṃgraha-vṛttiḥ), is finished (samāptā). ||

𑇆𑆅𑆠𑆴 𑆯𑆴𑆮𑆩𑇀𑇆

॥इति शिवम्॥

 || Iti śivam ||

The three states of Consciousness and water

The Mirror of Consciousness

The Actor and His role

The Wheel and the Lotus

The Sky of Consciousness as Space and Time

The effect of Time

The effect of space

The Śākta States

Pūjanam and Kathanam

The Śāmbhava State

Saṅkrāmanam

Translated from Sanskrit by David Durvāsāḥ
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