Bodhavilāsaḥ
The Shining Forth of Awakening
ॐ नमो नेत्राय॥
Oṃ namo netrāya ||
Salutation (namaḥ) to the Lord (netrāya) ||
नमः शिवाय सततं पञ्चकृत्यविधायिने ।
चिदानन्दघनस्वात्मपरमार्थावभासिने ॥१॥
Namaḥ śivāya satataṃ pañcakṛtyavidhāyine |
Cidānandaghanasvātmaparamārthāvabhāsine || 1 ||
Salution (namaḥ) to Śiva (śivāya) (Who is) always (satatam) the Performer of the Five Acts (pañca-kṛtya-vidhāyine), (and the One Who) makes the Supreme Reality of one’s own Self composed of ’Consciousness’ or ’Cit’ and ’Bliss’ or ’Ānanda’ evident (cit-ānanda-ghana-sva-ātmā-parama-artha-avabhāsine). || 1 ||
चितिः स्वतन्त्रा विश्वस्य हेतुरित्यभिधीयते ।
स्वातन्त्र्यरूपा ज्ञाता च सिद्धीर्वा संप्रयच्छते ॥२॥
Citiḥ svatantrā viśvasya
heturityabhidhīyate |
Svātantryarūpā jñātā ca siddhīrvā saṃprayacchate || 2 ||
The Self-dependent (sva-tantrā) ‘Citi’ or ‘the Power of (Consciousness)’ (citiḥ) is said to be (iti…abhi-dhīyate) the Source (hetuḥ) of the world (viśvasya) and (ca) She is known as (jñātā) the Formation of Freedom (svātantrya-rūpā) when (vā) (She) bestows (saṃprayacchate) the Siddhi-s --i.e. manifestation, maintenance and dissolution-- (of the world) (siddhīḥ). || 2 ||
सा स्वभित्तौ स्वेच्छयैव विश्वस्योन्मीलनाय च ।
नानानुरूपवैचित्र्याद्ग्राह्यग्राहकभेदतः ॥३॥
Sā svabhittau svecchayaiva
viśvasyonmīlanāya ca |
Nānānurūpavaicitryādgrāhyagrāhakabhedataḥ || 3 ||
And (ca) She --i.e. Citi-- (sā) (does this) only (eva) by means of Her own Will (sva-icchayā) on Her own canvas (sva-bhittau) for the sake of the manifestation (unmīlanāya) of the world (viśvasya) according to the nature of (its) manifoldness (nānā-anurūpa-vaicitryāt) (that is nothing but) the difference of object and subject (grāhya-grāhaka-bhedataḥ). || 3 ||
विश्वस्य तस्य वैचित्र्यं ग्राह्यभेदेन संस्थितम् ।
नानावैचित्र्ययोगेन चोत्तमाधमसङ्ख्यया ॥४॥
Viśvasya tasya vaicitryaṃ
grāhyabhedena saṃsthitam |
Nānāvaicitryayogena cottamādhamasaṅkhyayā || 4 ||
The manifoldness (vaicitryam) of the (tasya) world (viśvasya) is estabilished (saṃsthitam) by means of differentiating objects (grāhya-bhedena) on account of manifoldness (nānā-vaicitrya-yogena) and (ca) through counting opposites --lit. highs and lows--, (like spirituality vs. worldy existence, heaven vs. earth, etc.) (uttama-adhama-saṅkhyayā). || 4 ||
चितिसङ्कोचनाच्चित्तं चेतनो ऽपि महेश्वरः ।
वटधनिकावत्तत्र विश्वरूपं च तद्विदुः ॥५॥
Citisaṅkocanāccittaṃ cetano 'pi
maheśvaraḥ |
Vaṭadhanikāvattatra viśvarūpaṃ ca tadviduḥ || 5 ||
Though (api) the Great Lord (maheśvaraḥ) is Conscious (cetanaḥ), (He becomes) ‘citta’ or ‘individual mind’ (cittam) due to the contraction of ‘Citi’ or the ‘Power of Consciousness’ (citi-saṅkocanāt), and (ca) when (tatra) (He is) attentive to that --i.e. to ‘citta’-- (tat-viduḥ) (He) is the nature of the world (viśva-rūpam) like a vessel for the seed --i.e. I-consciousness-- (vaṭa-dhanikā-vat) || 5 ||
चैतन्यमात्मनो रूपं शुद्धमत्यन्तनिर्मलम् ।
तदेव नियमासक्तं चित्तं चिदभिधीयते ॥६॥
Caitanyamātmano rūpaṃ
śuddhamatyantanirmalam |
Tadeva niyamāsaktaṃ cittaṃ cidabhidhīyate || 6 ||
The nature (rūpam) (which is) pure (śuddham) is absolutely spotless --i.e. it is beyond limitation-- (ati-anta-nirmalam), (and it is nothing but) the Consciousness (caitanyam) of the Self (ātmanaḥ). Only (eva) that (tat) ‘citta’ or ‘mind’ (cittam) which is beyond restrictions (niyama-asaktam) is called (abhi-dhīyate) Consciousness (cit). || 6 ||
अर्थोन्मुखतया संविच्चित्ते विश्रान्तिमागता ।
सङ्कोचात्मप्रधानत्वाच्चितिश्चित्तं विदुर्बुधाः ॥७॥
Arthonmukhatayā saṃviccitte
viśrāntimāgatā |
Saṅkocātmapradhānatvāccitiścittaṃ vidurbudhāḥ || 7 ||
By means of being eager for objects (artha-unmukhatayā), Consciousness (saṃvit) comes (āgatā) to rest (viśrāntim) in mind (citte), (and) the Wise (viduḥ) should know (budhāḥ) that only ‘Citi’ (citiḥ) becomes ‘Citta’ (cittam) due to the predominance of the essence of contraction (saṅkoca-ātmā-pradhāna-tvāt). || 7 ||
मायाप्रमाता चिद्रूपस्तन्मयत्वेन देहिनाम् ।
वर्तते विषयासक्तः सद्विवेकविवर्जितः ॥८॥
Māyāpramātā cidrūpastanmayatvena
dehinām |
Vartate viṣayāsaktaḥ sadvivekavivarjitaḥ || 8 ||
For the embodied beings (dehinām), the nature of Consciousness (cit-rūpaḥ) is ’being the perceiver of duality --i.e. illusion--’ (māyā-pramātā) because of the state of being composed of that --i.e. māyā-- (tat-maya-tvena), (and) it exists as (vartate) being dependent on sense objects (viṣayā-saktaḥ) (and) being devoid of Real Awareness (sat-viveka-vivarjitaḥ). || 8 ||
सदैकः प्रतिथश्चित्तं कलासत्त्वगुणादिभिः ।
सप्तप्रमातृकत्वेन षट्त्रिंशत्तत्त्वसङ्ख्यया ॥९॥
Sadaikaḥ pratithaścittaṃ
kalāsattvaguṇādibhiḥ |
Saptapramātṛkatvena ṣaṭtriṃśattattvasaṅkhyayā || 9 ||
The only one (ekaḥ) which is displayed (prathitaḥ) by means of (the five kañcuka-s beginning with) kalā (vidyā, rāga, kāla, niyati) and the guṇa-s like sattva, etc. (kalā-sattva-guṇā-ādibhiḥ) (and) by means of the state of the seven perceivers (sapta-pramātṛkatvena) counting the thirtysix tattva-s (ṣaṭ-triṃśat-tattva-saṅkhyayā) is always (sadā) ‘citta’ or ‘individual mind’ (cittam). || 9 ||
एकः सर्वगतः शुद्धः सम्बोधात्मा महेश्वरः ।
सैवाहन्तापरिज्ञानान्मुक्तिः करतले स्थिता ॥१०॥
Ekaḥ sarvagataḥ śuddhaḥ
sambodhātmā maheśvaraḥ |
Saivāhantāparijñānānmuktiḥ karatale sthitā || 10 ||
The Only One (ekaḥ) Great Lord (maheśvaraḥ) is All-pervading (sarva-gataḥ), Pure (śuddhaḥ) and is characterized by Consciousness (sambodha-ātmā). ‘Mukti’ or ‘Liberation’ (muktiḥ) is only (eva) that (sā) which rests (sthitā) in one’s own hand (kara-tale) (only when there is) perfect knowledge of subjectivity (aham-tā-parijñānāt). || 10 ||
प्रमातृसप्तकत्वेन षट्त्रिंशत्तत्त्वसङ्ख्यया ।
भावितः स महेशानो मोक्षलक्ष्मीः प्रवर्तते ॥११॥
Pramātṛsaptakatvena
ṣaṭtriṃśattattvasaṅkhyayā |
Bhāvitaḥ sa maheśāno mokṣalakṣmīḥ pravartate || 11 ||
(When) the (saḥ) Great Lord (maheśānaḥ) is full of (bhāvitaḥ) the seven perceivers (pramātṛ-saptaka-tvena) counting the thirtysix tattva-s (ṣaṭ-triṃśat-tattva-saṅkhyayā), the Wealth of Liberation (mokṣa-lakṣmīḥ) takes place (pravartate). || 11 ||
तद्भूमिका दर्शनाद्यास्सर्वा एव न संशयः ।
भूमिकाः कृत्रिमा यद्वन्नटो गृह्णाति स्वेच्छया ॥१२॥
Tadbhūmikā darśanādyāssarvā eva na
saṃśayaḥ |
Bhūmikāḥ kṛtrimā yadvannaṭo gṛhṇāti svecchayā || 12 ||
His stages (tat-bhūmikāḥ) are nothing but (eva…na…saṃśayaḥ) all (sarvāḥ) the philosophical systems, etc. (darśana-ādyāḥ), (and when these) stages (bhūmikāḥ) assume roles --lit. created-- (kṛtrimāḥ) (, then) this way (yadvat), the actor (naṭaḥ) is doing (this) (gṛhṇāti) by his own Will (sva-icchayā). || 12 ||
तद्वदेव चिदानन्दस्वेच्छोच्छलितबृंहितः ।
आत्मा गृह्णाति विपुला दर्शनाद्याविभूतयः ॥१३॥
Tadvadeva cidānandasvecchocchalitabṛṃhitaḥ |
Ātmā gṛhṇāti vipulā darśanādyāvibhūtayaḥ || 13 ||
So (eva) in this way (tadvat), the Self (ātmā) is Full of the Waves of His own Will (that is) Consciousness and Bliss (cit-ānanda-sva-icchā-ucchalita-bṛṃhitaḥ) (, and) grabs (gṛhṇāti) manifestation (vipulā) in the form of many darśana-s (darśana-ādyā-vibhūtayaḥ). || 13 ||
चिदानन्दसमुल्लासोल्लसितात्मा विराजते ।
चिद्वत्स्वशक्तिसङ्कोचात्संसारे मलिनायते ॥१४॥
Cidānandasamullāsollasitātmā
virājate |
Cidvatsvaśaktisaṅkocātsaṃsāre malināyate || 14 ||
The Self is revealed by the outpouring of Cit and Ānanda (cit-ānanda-samullāsa-ullasita-ātmā) (and) shines (virājate) (, but He also) conceals Himself (malināyate) in ‘saṃsāra’ or ‘transmigratory existence’ (saṃsāre) due to the contraction of His own Śakti that is Full of Consciousness (cit-vat-sva-śakti-saṅkocāt). || 14 ||
अपूर्णो ऽस्मीति विविधैर्मलैः स मलिनीकृतः ।
मायीयाणवकार्माख्यैर्व्यापको ऽपि जगद्विभुः ॥१५॥
Apūrṇo 'smīti vividhairmalaiḥ sa malinīkṛtaḥ |
Māyīyāṇavakārmākhyairvyāpako 'pi jagadvibhuḥ || 15 ||
As a consequence of the covering (malinī-kṛtaḥ) of different kinds of impurities (vividhaiḥ…malaiḥ) called māyīya, āṇava and kārma (māyīya-āṇava-kārma-ākhyaiḥ), (the thought) ‘I’m incomplete’ (rises) (apūrṇaḥ…asmi…iti), though (api) (in real sense,) one is (saḥ) the All-pervading (vyāpakaḥ) Lord of the world (jagat-vibhuḥ). || 15 ||
व्यापी यद्वन्महादेवः करोति पञ्चकृत्यताम् ।
तद्वदेवायमात्मापि कुरुते शक्तिमोहितः ॥१६॥
Vyāpī yadvanmahādevaḥ karoti
pañcakṛtyatām |
Tadvadevāyamātmāpi kurute śaktimohitaḥ || 16 ||
As (yadvat) the All-pervading (vyāpī) Great Lord (mahā-devaḥ) performs (karoti) the five acts (pañca-kṛtya-tām), in the same way (tadvat…eva) even (api) this (ayam) Self (ātmā) becomes (kurute) bewildered by Śakti (śakti-mohitaḥ). || 16 ||
शक्तो विकासाच्छक्तीशो गीयते तत्त्ववादिभिः ।
सङ्कोचनात्सङ्कोचितः संसारीत्यभिधीयते ॥१७॥
Śakto vikāsācchaktīśo gīyate
tattvavādibhiḥ |
Saṅkocanātsaṅkocitaḥ saṃsārītyabhidhīyate || 17 ||
The Lord of Śakti (śakti-īśaḥ) is capable of (śaktaḥ) expanding (vikāsāt) according to (gīyate) the knowers of Reality (tattva-vādibhiḥ), (and also capable of) contracting (saṅkocanāt) (, and then) He is called (iti…abhi-dhīyate) the contracted (saṅkocitaḥ) saṃsārin --i.e. transmigratory being-- (saṃsārī). || 17 ||
माया रूपं हि यत्किंचिदालोकयितुमुद्यता ।
साध्यसृष्टिं विजानीयादन्या शक्तिः स्थितिर्मता ॥१८॥
Māyā rūpaṃ hi yatkiṃcidālokayitumudyatā |
Sādhyasṛṣṭiṃ vijānīyādanyā śaktiḥ sthitirmatā || 18 ||
Māyā (māyā) rises (udyatā) to show (ālokayitum) somekind of (yatkiṃcit) form (rūpam). (But) one should know (vijānīyāt) complete ‘Sṛṣṭi’ or ‘Manifestation’ (sādhya-sṛṣṭim) in another way (anyā), (which is) called (matā) ‘Sthiti Śakti’ or ‘The Power of Maintenance’ (śaktiḥ… sthitiḥ). || 18 ||
संहारात्संहृता देवी चिदैक्ये ऽनुग्रहो मतः ।
तदेकसाराप्रथनात्तिरोधानाभिधीयते ॥१९॥
Saṃhārātsaṃhṛtā devī cidaikye
'nugraho mataḥ |
Tadekasārāprathanāttirodhānābhidhīyate || 19 ||
Because of ‘Saṃhāra’ or ‘Dissolution’ (saṃhārāt), the Goddess of Dissolution (saṃhṛtā…devī), when the Oneness of Consciousness (takes place) (cit-aikye), is called (mataḥ) ‘Anugraha’ or ‘Grace’ (anugrahaḥ), (but) because of the non-expansion of the only one essence of That --i.e. ‘cit-aikya’-- (tat-eka-sāra-aprathanāt) (, She) is known as (abhi-dhīyate) ‘Tirodhāna’ or ‘Concealing’ (tirodhānā). || 19 ||
इत्थं सदा संनिहितः पञ्चवाहविधिः क्रमात् ।
ज्ञातश्चिन्तामणिरसावज्ञानात् काष्टलोष्टवत् ॥२०॥
Itthaṃ sadā saṃnihitaḥ pañcavāhavidhiḥ
kramāt |
Jñātaścintāmaṇirasāvajñānāt kāṣṭaloṣṭavat || 20 ||
Thus (ittham), by means of succession (kramāt), the formation of the fivefold flow (pañca-vāha-vidhiḥ) is always (sadā) present (saṃnihitaḥ). It is known as (jñātaḥ) a ‘thought-gem’ (which makes all wishes come true) (cintā-maṇiḥ) (, but) due to ignorance (ajñānāt), It (asau) appears to be like a worthless stone (kāṣṭa-loṣṭa-vat). || 20 ||
सद्विमर्शबलेनैवं नित्यं यः परिशीलते ।
स मुक्तः सर्वबन्धेभ्यो नित्यानन्दमयो भवेत् ॥२१॥
Sadvimarśabalenaivaṃ nityaṃ yaḥ
pariśīlate |
Sa muktaḥ sarvabandhebhyo nityānandamayo bhavet || 21 ||
Therefore (evam), the One (saḥ) who (yaḥ) is always (nityam) cherised (pariśīlate) by the Power of Real Awareness (sat-vimarśa-balena) becomes (bhavet) liberated (muktaḥ) from all bondages (sarva-bandhebhyaḥ) (, and He is) consisting of Eternal Bliss (nitya-ānanda-mayaḥ). || 21 ||
चिद्वह्निर्ग्रसते सो ऽयं सुप्रबुद्धो ऽस्त्यसौ यदा ।
तदासौ विमलो ज्ञेयश्चिद्वह्निः सर्वभक्षकः ॥२२॥
Cidvahnirgrasate so 'yaṃ
suprabuddho 'styasau yadā |
Tadāsau vimalo jñeyaścidvahniḥ sarvabhakṣakaḥ || 22 ||
When (yadā) the Fire of Consciousness (cit-vahniḥ) devours (grasate), one (saḥ) becomes ‘Suprabuddha’ or ‘Perfectly Awakened’ (ayam…supra-buddhaḥ), then (tadā) He (asau) is (asti) to be known as (jñeyaḥ) ‘Vimala’ or ‘Spotless’ (vimalaḥ), (and the all-devouring (sarva-bhakṣakaḥ) Fire of Consciousness (cit-vahniḥ). || 22 ||
एतद्बलेन संयुक्तो योगी निर्वाणलक्षणः ।
पदं प्राप्नोति विमलं सो ऽचिरान्नात्र संशयः ॥२३॥
Etadbalena saṃyukto yogī
nirvāṇalakṣaṇaḥ |
Padaṃ prāpnoti vimalaṃ so 'cirānnātra saṃśayaḥ || 23 ||
Then (atra), the yogin (yogī) is united (saṃyuktaḥ) with this Power (etat-balena) (and he is) characterized by Liberation (nirvāṇa-lakṣaṇaḥ) (because) he (saḥ) attains (prāpnoti) the spotless (vimalam) state (padam) in a very short time (acirāt), there is no doubt (about this) (na…saṃśayaḥ). || 23 ||
चिद्वह्निर्बललाभे ऽपि विश्वमाभाति चिन्मयम् ।
स्वानन्दामृतकल्लोलमेतदुच्छलितं बहिः ॥२४॥
Cidvahnirbalalābhe 'pi
viśvamābhāti cinmayam |
Svānandāmṛtakallolametaducchalitaṃ bahiḥ || 24 ||
And (api) in the attainment of the Power (of Real Awareness) (bala-lābhe), the Fire of Consciousness (cit-vahniḥ) appears (ābhāti) as the world (viśvam) consisting of Consciousness (cit-mayam), (and) these (etat) Waves of the Nectar of one’s own Bliss (sva-ānanda-amṛta-kallolam) rise (ucchalitam) in (the form of) external reality (bahiḥ). || 24 ||
तदेव श्यानतां यातं भावरूपैर्विभाव्यते ।
स्वात्मा महेश्वरो देवः क्रीडते परमेश्वरः ॥२५॥
Tadeva śyānatāṃ yātaṃ bhāvarūpairvibhāvyate |
Svātmā maheśvaro devaḥ krīḍate parameśvaraḥ || 25 ||
Only (eva) that (external reality) (tat) is perceived (vibhāvyate) by means of manifested forms (bhāva-rūpaiḥ), (and this external reality) falls into (yātam) the contracted state (śyāna-tām), (because) One’s own Self (sva-ātmā) (which is nothing but) Maheśvara or the Great Lord (mahā-īśvaraḥ) (Who is) Deva or God (devaḥ) (or) Parameśvara, the Supreme Lord (parama-īśvaraḥ), plays (this way) (krīḍate). || 25 ||
इति यः सततं वेत्ति स मुक्तो मोचयत्यपि ।
सत्त्वव्रातं क्षणेनैव घोरात्संसारबन्धनात् ॥२६॥
Iti yaḥ satataṃ vetti sa mukto
mocayatyapi |
Sattvavrātaṃ kṣaṇenaiva ghorātsaṃsārabandhanāt || 26 ||
This means that (iti) the (saḥ) a Mukta or a Liberated One (muktaḥ) who always (satatam) knows (vetti) this (yaḥ), liberates (mocayati) even (api) the group of real ones --i.e. real devotees-- (sattva-vrātam) from the terrible (ghorāt) bondage of saṃsāra (saṃsāra-bandhanāt) truly in an instant (kṣaṇena…eva). || 26 ||
यः कश्चिदानन्दबलः स स्वरूपपदस्थितः ।
इति यस्य समुल्लासोल्लासितोदयशालिनः ॥२७॥
तस्य स्वरूपनिष्ठस्य व्युत्थाने ऽपि तदर्थ्यते ।
एतत्प्रयत्नसामार्थ्याज्जनैरेवाधिगम्यते ॥२८॥
Yaḥ kaścidānandabalaḥ sa
svarūpapadasthitaḥ |
Iti yasya samullāsollāsitodayaśālinaḥ || 27 ||
Tasya svarūpaniṣṭhasya vyutthāne
'pi tadarthyate |
Etatprayatnasāmārthyājjanairevādhigamyate || 28 ||
“Someone (kaścit… saḥ) who (yaḥ) is resting on the State of one’s own Essential Nature (svarūpa-pada-sthitaḥ) by means of ‘Ānanda’ or ‘Bliss’ (ānanda-balaḥ)”, means (iti) in the case of (someone) who (yasya…tasya) is furnished with the rising which takes place by means of ‘Samullāsa’ or ‘the Splendour of Consciousness’ (samullāsa-ullāsita-udaya-śālinaḥ), (and) is resting in one’s own Self (sva-rūpa-niṣṭhasya) even (api) in ‘vyutthāna’ or ‘ordinary state’ (vyutthāne) (where) That --i.e. svarūpam-- (tat) is Wished (arthyate). This (etat) is understood (adhigamyate) only (eva) by (those) living beings (janaiḥ) who have the capacity for effort (prayatna-sāmārthyāt). || 27-28 ||
मध्यधामविकासाच्च चिदानन्दात्प्रकाशते ।
तत्प्रकाशाद्दिव्यदृष्टिर्ज्ञानरूपा विभाव्यते ॥२९॥
Madhyadhāmavikāsācca
cidānandātprakāśate |
Tatprakāśāddivyadṛṣṭirjñānarūpā vibhāvyate || 29 ||
By the expansion of the middle state (madhya-dhāma-vikāsāt), then (ca) by the Bliss of Consciousness (cit-ānandāt) the Divine Viewpoint (divya-dṛṣṭiḥ) shines (prakāśate), (and) by the Illumination of That (tat-prakāśāt) the Nature of Knowledge (jñāna-rūpā) takes place (vibhāvyate). || 29 ||
निर्मला सुप्रभा शुद्धा नित्यानन्दमयी परा ।
निर्देहाच्छेदजालापि ज्ञानदृष्टिर्विजृम्भते ॥३०॥
Nirmalā suprabhā śuddhā
nityānandamayī parā |
Nirdehācchedajālāpi jñānadṛṣṭirvijṛmbhate || 30 ||
(The Nature of Knowledge) is Supreme (parā), Spotless (nirmalā), Glorious (suprabhā), Pure (śuddhā) and consisting of Eternal Bliss (nitya-ānanda-mayī) and expands (vijṛmbhate) as the Viewpoint of Knowledge (jñāna-dṛṣṭiḥ), (and It is) composed even of the variaties of bodily (existence nir-deha-āccheda-jālā…api). || 30 ||
मध्यधामविकासे तु उपायो बलवत्स्थितिः ।
विकल्पक्षयसङ्कोचविकासाद्या अनेकशः ॥३१॥
Madhyadhāmavikāse tu upāyo
balavatsthitiḥ |
Vikalpakṣayasaṅkocavikāsādyā anekaśaḥ || 31 ||
In the expansion of the middle state --i.e. I-consciousness-- (madhya-dhāma-vikāse…tu), the means (upāyaḥ) is ‘Power’ or ‘Śakti’ (bala-vat…sthitiḥ), like repeated (anekaśaḥ) destruction of thoughts, contraction and expansion (of Śakti), etc. (vikalpa-kṣaya-saṅkoca-vikāsā-adyā). || 31 ||
अकिञ्चिच्चिन्तनादेव विकल्पानां क्षयो भवेत् ।
चिद्बोधाद्विलसच्छक्ती रक्तासौ भावमण्डले ॥३२॥
Akiñciccintanādeva vikalpānāṃ
kṣayo bhavet |
Cidbodhādvilasacchaktī raktāsau bhāvamaṇḍale || 32 ||
The (asau) destruction (kṣayaḥ) of thoughts (vikalpānām) takes place (bhavet) only (eva) because of thinking of nothing (akiñcit-cintanāt). By the Awakening of Consciousness (cit-bodhāt), the Shining Śakti (vilasat-śaktiḥ) is fond of (raktā) the circle of the world (bhāva-maṇḍale). || 32 ||
तत्रानुरक्ता दिव्यौघं पश्यते विमलात्मकम् ।
शक्तिसङ्कोचमेतद्धि प्रोच्यते ब्रह्मवादिभिः ॥३३॥
Tatrānuraktā divyaughaṃ paśyate
vimalātmakam |
Śaktisaṅkocametaddhi procyate brahmavādibhiḥ || 33 ||
(Śakti is) fond of (anu-raktā) the Pure (vimala-ātmakam) Divine Flow (divya-ogham), which is perceived (paśyate) there (tatra). Though (hi) this (etat) is the contraction of Śakti (śakti-saṅkocam) according to (procyate) the followers of Vedānta (brahma-vādibhiḥ). || 33 ||
आद्यन्तकोटिविश्रामबिन्दुनादलयास्तथा ।
अशङ्कितभयक्रोधबीभत्सादिपरिग्रहाः ॥३४॥
Ādyantakoṭiviśrāmabindunādalayāstathā |
Aśaṅkitabhayakrodhabībhatsādiparigrahāḥ || 34 ||
Therefore (tathā), the absorptions into ‘bindu’ and ‘nāda’ (bindu-nāda-layāḥ) is resting in the highest and the lowest point (ādyantakoṭi-viśrāma) (and) are possessed of fearlessness, fear, wrath, envy, etc. (aśaṅkita-bhaya-krodha-bībhatsa-ādi-parigrahāḥ). || 34 ||
इत्येतत्कथितं देवी मध्यधामविकासकम् ।
तत्र शक्तो दिनैरेवं प्राप्नोति परसम्पदम् ॥३५॥
Ityetatkathitaṃ devī
madhyadhāmavikāsakam |
Tatra śakto dinairevaṃ prāpnoti parasampadam || 35 ||
It is said to be (iti…etat…kathitam) Devī (devī), (Who) expands as the middle state (madhya-dhāma-vikāsakam), then (tatra) the one who is capable (śaktaḥ) attains (prāpnoti) the Supreme Treasure (para-sampadam) only (evam) in days (dinaiḥ). || 35 ||
यो ऽन्तःसमाधिसंस्कारं भ्रमते विमलत्विषाम् ।
स विसर्गबलादेव विमृश्य च पुनः पुनः ॥३६॥
व्युत्थाने ऽपि यतस्तस्य स्वरूपं सम्प्रकाशते ।
योगिनो बोधनिष्ठस्य नित्यानन्दरसस्य च ॥३७॥
Yo 'ntaḥsamādhisaṃskāraṃ bhramate
vimalatviṣām |
Sa visargabalādeva vimṛśya ca punaḥ punaḥ || 36 ||
Vyutthāne 'pi yatastasya svarūpaṃ
samprakāśate |
Yogino bodhaniṣṭhasya nityānandarasasya ca || 37 ||
For that (tasya) yogin (yoginaḥ) who (saḥ…yaḥ) is waving (bhramate) on the impression of internal samādhi (antaḥ-samādhi-saṃskāram), then investigating (vimṛśya…ca) the purified poison (of saṃsāra) (vimalat-viṣām) again and again (punaḥ…punaḥ) only (eva…ca) by the power of emission (visarga-balād), because (yataḥ) he is resting on the Awakening (bodha-niṣṭhasya) of the Taste of Eternal Bliss (nitya-ānanda-rasasya), one’s own Essential Nature (sva-rūpam) shines (samprakāśate) even (api) in the ordinary state (vyutthāne). || 36-37 ||
तत्प्रकाशानन्दमयी मन्त्रवीर्योपबृंहिता ।
पूर्णाहन्ताचिदित्यन्तःसमुल्लासाभियोगिनः ॥३८॥
Tatprakāśānandamayī
mantravīryopabṛṃhitā |
Pūrṇāhantācidityantaḥsamullāsābhiyoginaḥ || 38 ||
That --i.e. one’s own Essential Nature-- (tat) is (iti) the Consciousness of someone who is engaged in the internal outpouring (of Awareness) as Supreme I-ness (antaḥ-samullāsa-abhiyoginaḥ… pūrṇā-ahantā-cit), (which) is consisting of ‘Light’ or ‘Prakāśa’ and ‘Bliss’ or ‘Ānanda’ (prakāśa-ānanda-mayī), (and) empowered by the potency of Mantra --i.e. I-consciousness-- (mantra-vīrya-upabṛṃhitā). || 38 ||
तत्रासौ विलसन्योगी मन्त्रेश्वरपदे स्थितः ।
तत्र शक्तो विभुर्यद्वत्क्रीडते शक्तिबृंहितः ॥३९॥
Tatrāsau vilasanyogī
mantreśvarapade sthitaḥ |
Tatra śakto vibhuryadvatkrīḍate śaktibṛṃhitaḥ || 39 ||
There (tatra) the (asau) Shining Yogin (vilasan…yogī) is standing firmly (sthitaḥ) in the State of ‘Mantreśvara’ or ‘the Lord of Mantra’ (mantra-īśvara-pade), (and) there (tatra), in that way (yadvat), being empowered by Śakti (śakti-bṛṃhitaḥ), (He becomes) the Lord (vibhuḥ), (Who) is capable of (śaktaḥ) playing (krīḍate). || 39 ||
एवं स्वतन्त्रता तस्य व्यापकस्य जगद्विभोः ।
नानाभेदजुषश्चित्रपदस्थितस्याखण्डिता ॥४०॥
Evaṃ svatantratā tasya vyāpakasya
jagadvibhoḥ |
Nānābhedajuṣaścitrapadasthitasyākhaṇḍitā || 40 ||
This way (evam), the State of ‘Svatantra’ or ‘Freedom’ (sva-tantra-tā) of the (tasya) All-pervading (vyāpakasya) Lord of the World (jagad-vibhoḥ), (Who is) fond of the duality of manifoldness (nānā-bheda-juṣaḥ), (and consequently) is resting in the nature of manifoldness (citra-pada-sthitasya), is never broken (akhaṇḍitā). || 40 ||
एतदद्वयमित्युक्तं ज्ञानामृतमनुत्तमम् ।
यः पिबेच्छाम्यते तस्य संसारविषमूर्छनम् ॥४१॥
Etadadvayamityuktaṃ jñānāmṛtamanuttamam |
Yaḥ pibecchāmyate tasya saṃsāraviṣamūrchanam || 41 ||
For the one (tasya) who (yaḥ) drinks (pibet) this (etat) non-duality (advayam), which is (iti) said to be (uktam) the Unsurpassable (anuttamam) Nectar of Knowledge (jñāna-āmṛtam), the confusion of the poison of the world (saṃsāra-viṣa-mūrchanam) becomes pacified (śāmyate). || 41 ||
बोधोल्लासविधानेयं शिवप्राप्यैमहात्मनाम् ।
राज्ञः क्षेमाभिधानस्य शास्त्रमत्यन्तनिर्मलम् ॥४२॥
Bodhollāsavidhāneyaṃ
śivaprāpyaimahātmanām |
Rājñaḥ kṣemābhidhānasya śāstramatyantanirmalam || 42 ||
This (iyam) Absolutely Spotless (atyanta-nirmalam) Śāstra (śāstram), which is the Kingdom (rājñaḥ) of someone called ‘Kṣema’ (kṣema-ābhidhānasya), is the way of the Splendour of Awareness (bodha-ullāsa-vidhānā) of the Great Souls (maha-ātmanām) (, and it has been written) for the sake of the attainment of Śiva (śiva-prāpyai). || 42 ||
॥इति श्रीक्षेमराजकृतं बोधविलासाख्यं योगशास्त्रम्॥
|| Iti śrīkṣemarājakṛtaṃ bodhavilāsākhyaṃ yogaśāstram ||
|| Here ends (iti) the ‘Yogaśāstra’ (yoga-śāstram) called ‘Bodhavilāsa’ or ‘The Shining Forth of Awakening’ (bodhavilāsākhyaṃ) written by the venerable Kṣemarāja (śrī-kṣemarāja-kṛtaṃ). ||
Sanskrit source:
Göttingen Register of Electronic Texts in Indian Languages
Transliteration: Daniele Cuneo
