Chummāsaṃketaprakāśaḥ
The Light of the Instructions of the Chummā-s
Chapter one
Pustakopadeśasaṃgraha
Summary of the Teaching of the Manuscript
**** (तद्)दृक्पातमहोदयात् ॥१॥
भूमौ संपतितः क्षिप्राच्छिन्नमूल इव द्रुमः ।
निरुत्तरोपमा भूमिर्बाह्यान्तः करणोज्झिता ॥२॥
**** (tad)dṛkpātamahodayāt || 1 ||
Bhūmau saṃpatitaḥ kṣiprācchinnamūla iva drumaḥ |
Niruttaropamā bhūmirbāhyāntaḥ karaṇojjhitā || 2 ||
Through the intense (kṣiprāt) Great Emergence of His Glance (dṛk-pāta-mahā-udayāt), I (mayā) immediately (jhagiti…eva) fell (saṃpatitaḥ) to the ground (bhūmau) like (iva) a tree (drumaḥ) cut off at its root (chinna-mūlaḥ), and I achieved (prāptā) an unparalleled supreme (niruttara-upamā) stage (bhūmiḥ) free of internal and external senses (bāhya-antaḥ-karaṇa-ujjhitā). || 1-2 ||
अप्रमेया निरातङ्का कालाकालकलोत्तरा ।
अधामधामविभवा निर्निकेतक्रमाक्रमा ॥३॥
Aprameyā nirātaṅkā kālākālakalottarā |
Adhāmadhāmavibhavā nirniketakramākramā || 3 ||
It is immeasurable (aprameyā), free of fear or pain (nirātaṅkā), transcending time and the absence of time (kāla-akāla-kala-uttarā), free of succession and non-succession, and unlocalized, for it (nirniketa-krama-akramā) shines as the abodeless abode (adhāma-dhāma-vibhavā). || 3 ||
अस्पर्शपरमानन्दचमत्कारौघनिर्भरा ।
निरानन्दा निरावेशा सदसद्भ्रमवर्जिता ॥४॥
Asparśaparamānandacamatkāraughanirbharā |
Nirānandā nirāveśā sadasadbhramavarjitā || 4 ||
Full of the flow of the astonishing, but intangible Supreme Joy (asparśa-parama-ānanda-camat-kāra-ogha-nirbharā) beyond Bliss (nir-ānandā), and It is beyond even immersion (nirāveśā), free of the illusions of ‘being’ and ‘non-being’ (sat-asat-bhrama-varjitā). || 4 ||
निर्विकल्पाविकल्पा तु संविदुज्झितधर्मिणी ।
प्राप्ता मया झगित्येव वासनाञ्जनवर्जिता ॥५॥
Nirvikalpāvikalpā tu saṃvidujjhitadharmiṇī |
Prāptā mayā jhagityeva vāsanāñjanavarjitā || 5 ||
It is thoughtless (nirvikalpā), yet thoughtful (vikalpā…tu). Its nature transcends all types of cognitions (saṃvid-ujjhita-dharmiṇī), as I (mayā) have attained It (prāptā) in a flash (jhagiti…eva) beyond the blinding confusion of impressions (vāsanā-añjana-varjitā). || 5 ||
तत्रैव बहुकालं तु स्थितो’हं निश्चलाकृतिः ।
अकस्मात्तु प्रबुद्धो’स्मि तत्प्रसादवशान्मनाक् ॥६॥
Tatraiva bahukālaṃ tu sthito’haṃ
niścalākṛtiḥ |
Akasmāttu prabuddho’smi tatprasādavaśānmanāk || 6 ||
There (tatra-eva), I (aham) remained (sthitaḥ) motionless (niścalā-kṛtiḥ) for a long time (bahu-kālam…tu), then (tu) I (asmi) suddenly (akasmāt) awoke (pra-buddhaḥ) to some extent (manāk) on the authority of His Favor (tat-prasāda-vaśāt). || 6 ||
अपूर्वसंविदाह्लादचमत्कारेण घूर्णितः ।
स्थितो’ हं विस्मयाविष्टो नित्यानन्देन नन्दितः ॥७॥
Apūrvasaṃvidāhlādacamatkāreṇa
ghūrṇitaḥ |
Sthito’ haṃ vismayāviṣṭo nityānandena nanditaḥ || 7 ||
Possessed by the amazement (vismaya-āviṣṭaḥ) of eternal bliss (nitya-ānandena), emerging from the surprise of the joy of unprecedented Consciousness (apūrva-saṃvid-āhlāda-camat-kāreṇa), I (aham) remained (sthitaḥ) dizzy (ghūrṇitaḥ), yet delighted (nanditaḥ).
शास्त्रप्रपञ्चविमुखो गताहंप्रत्ययो यदा ।
तदा मया सिद्धनाथः सम्पृष्टः पुस्तकान्वितः ॥८॥
Śāstraprapañcavimukho
gatāhaṃpratyayo yadā |
Tadā mayā siddhanāthaḥ sampṛṣṭaḥ pustakānvitaḥ || 8 ||
Then (yadā…tadā), turning away from the verbosity of the scriptures (śāstra-prapañca-vimukhaḥ), I became freed from the strong belief in a false ‘I’ (gata-ahaṃ-pratyayaḥ), and I (mayā) asked (sampṛṣṭaḥ) Siddhanātha (siddha-nāthaḥ) who held a manuscript (pustaka-ānvitaḥ):
या काचिद्भूर्मया नाथ दुर्गमा त्वत्प्रसादतः ।
अनुभूता निरातङ्का तां यथा सर्वतो’ भितः ॥९॥
संलक्षयामि सततं तथा कथय मे प्रभो ।
Yā kācidbhūrmayā nātha durgamā
tvatprasādataḥ |
Anubhūtā nirātaṅkā tāṃ yathā sarvato’ bhitaḥ || 9 ||
Saṃlakṣayāmi satataṃ tathā kathaya me prabho |
“Oh Lord (nātha)! please tell (kathaya) me (me) how (yathā) I can perceive (saṃlakṣayāmi) constantly (satatam) and thoroughly (sarvataḥ) in every direction (abhitaḥ) that (tām) spotless (nirātaṅkā) State (bhūḥ) which (yā) is something (kācid) hard to attain (durgamā), yet I (mayā) have experienced (anubhūtā) by your (tvat) Favor (prasādataḥ) oh Master (prabho)!” || 9-10ab ||
महात्मना तदा तेन मौनस्थेन विशेषतः ॥१०॥
ऊर्ध्वे व्योम्नि यतः क्षिप्ता दृस्टिरक्रमनिर्भरा ।
तदधिष्ठानतस्तस्मात्पराकाशात्समुत्थिता ॥११॥
शिवस्याभिन्नरूपा तु परावागनिकेतना ।
वैखर्यन्ता कुलोत्तीर्णा समस्ताश्रयवर्जिता ॥१२॥
भैरवी सैव विख्याता निर्निकेतस्वरूपिणी ॥१३अब्॥
Mahātmanā tadā tena maunasthena viśeṣataḥ || 10 ||
Ūrdhve vyomni yataḥ kṣiptā
dṛsṭirakramanirbharā |
Tadadhiṣṭhānatastasmātparākāśātsamutthitā || 11 ||
Śivasyābhinnarūpā tu
parāvāganiketanā |
Vaikharyantā kulottīrṇā samastāśrayavarjitā || 12 ||
Bhairavī saiva vikhyātā nirniketasvarūpiṇī || 13ab ||
Then (tadā), -in an instant (akrama-nirbharā)- the high-souled one (tena…mahā-ātmanā), who remained in complete silence (mauna-sthena…viśeṣataḥ), cast (kṣiptā) his Glance (dṛsṭiḥ) into the Highest (ūrdhve) Void (vyomni). And from (tasmāt) that Supreme Sky (para-ākāśāt), which is her abode (tat-adhiṣṭhānataḥ), emerged (samutthitā) the Supreme (parā) Speech (vāk) that cannot be localized (aniketanā), for It is the changeless form of Śiva (śivasya…abhinna-rūpā). She is none other than the bodiless (kula-uttīrṇā), who is beyond all abodes (samasta-āśraya-varjitā), yet appearing as the conclusion of gross speech (vaikharī-antā). She (sā) is known as (vikhyātā) the only (eva) Bhairavī (bhairavī), whose very nature is nowhere, yet everywhere (nirniketa-sva-rūpiṇī). || 10cd-13ab ||
तदैवै भैरवीरूपां निर्धामपरमाटवीम् ॥१३॥
सर्वावरणनिर्मुक्तां लाति नित्यमभेदतः ।
अटवीलस्समाख्यातो नित्योदितखमूर्तिभृत् ॥१४॥
अपूर्वतरचिद्भाभिस्सामरस्यवपुः परः ॥१५अब्॥
Tadaivai bhairavīrūpāṃ nirdhāmaparamāṭavīm || 13 ||
Sarvāvaraṇanirmuktāṃ lāti
nityamabhedataḥ |
Aṭavīlassamākhyāto nityoditakhamūrtibhṛt || 14 ||
Apūrvataracidbhābhissāmarasyavapuḥ paraḥ || 15ab ||
Nourishing the appearance of ever-present Consciousness (nitya-udita-kha-mūrti-bhṛt), She is the Supreme (paraḥ) Beauty of Unity (sāmarasya-vapuḥ), shining with the most extraordinary Rays of Consciousness (apūrva-tara-cit-bhābhiḥ). She is also known (sama-ākhyātaḥ) as ‘Aṭavīla’ (aṭavīlaḥ), for (tadā…eva) She always (nityam) bestows (lāti) the Abodeless Supreme Place to roam (nir-dhāma-parama-aṭavīm) without distinction (abhedataḥ). She is the nature of Bhairavī Herself (bhairavī-rūpam), free of all the coverings (sarva-āvaraṇa-nirmuktām). || 13 cd-15ab ||
प्रोवाच प्रहसन्मां स किमर्थं त्वं समुद्धतः ॥१५॥
शास्त्रजालमिदं किं स्याद्भ्रान्तिर्नाद्यापि ते च्युता ।
पश्येमां पुस्तिकां विप्र सिद्धनाथकरस्थिताम् ॥१६॥
अस्याः पञ्चफणो यस्तु स्थितो दृढनिबन्धनः ।
पञ्चेन्द्रियमयीं शक्तिं विद्धि तां क्रमपारग ॥१७॥
वलयौ द्वौ स्थितौ यौ तु तौ जाग्रत्स्वप्नविग्रहौ ।
इमौ यौ पट्टकौ द्वौ तु तौ शृणुष्व समासतः ॥१८॥
Provāca prahasanmāṃ sa kimarthaṃ tvaṃ samuddhataḥ || 15 ||
Śāstrajālamidaṃ kiṃ
syādbhrāntirnādyāpi te cyutā |
Paśyemāṃ pustikāṃ vipra siddhanāthakarasthitām || 16 ||
Asyāḥ pañcaphaṇo yastu sthito
dṛḍhanibandhanaḥ |
Pañcendriyamayīṃ śaktiṃ viddhi tāṃ kramapāraga || 17 ||
Valayau dvau sthitau yau tu tau
jāgratsvapnavigrahau |
Imau yau paṭṭakau dvau tu tau śṛṇuṣva samāsataḥ || 18 ||
Then She laughingly (pra-hasat) said (pra-uvāca) to me (mām):
“Why (kim-artham) are you (tvam) so (saḥ) proud (of your knowledge) (sam-uddhataḥ)? What (kim) is (syāt) useful in this (idam) net of the Scriptures (śāstra-jālam) if your (te) confusion (bhrāntiḥ) has yet (adyāpi…na) to be dispelled (cyutā)?
Oh, learned one (vipra)! Look (paśya) at this (imām) manuscript (pustikām) in the hand of Siddhanātha (siddha-nātha-kara-sthitām). You -being fully conversant with the Krama, the science of perception (krama-pāraga)- must understand (viddhi) that the manuscript’s (asyāḥ) still (sthitaḥ) tightly knit (dṛḍha-ni-bandhanaḥ) five-fold thread (pañca-phaṇaḥ) is the (tām) power (śaktim) which (yaḥ) consists of the five senses (pañca-indriya-mayīm), and its two (dvau) holes (valayau) are (sthitau…tau…yau) the two states of wakefulness and dreaming (jāgrat-svapna-vigrahau), indeed (tu).
Listen (śṛṇuṣva) to a summary (samāsataḥ) of these (imau) two (dvau) boards of the manuscript (paṭṭakau) that (yau) are the following (tau): || 15cd - 18 ||
ऊर्ध्वपट्टकरूपस्तु प्राणः सप्तशिखः स्मृतः ।
अधःस्थः पट्टको यस्तु संस्थितो ’पानविग्रहः ॥१९॥
प्रवाहद्वयरूपो ’हं संस्थितो द्विज तत्त्वतः ।
कुलकौलक्रमोन्मेषरूपौ द्वौ पट्टकौ स्मृतौ ॥२०॥
उद्रिक्तशान्तविस्फारसमावेशमयौ त्विमौ ।
Ūrdhvapaṭṭakarūpastu prāṇaḥ
saptaśikhaḥ smṛtaḥ |
Adhaḥsthaḥ paṭṭako yastu saṃsthito ’pānavigrahaḥ || 19 ||
Pravāhadvayarūpo ’haṃ saṃsthito
dvija tattvataḥ |
Kulakaulakramonmeṣarūpau dvau paṭṭakau smṛtau || 20 ||
Udriktaśāntavisphārasamāveśamayau tvimau |
The upper board (ūrdhva-paṭṭaka-rūpaḥ…tu) is known (smṛtaḥ) as the outgoing breath (prāṇaḥ) with its seven flames --i.e. seven openings of the head like the mouth, nostrils, etc.-- (sapta-śikhaḥ). And (tu) the lower (adhaḥ-sthaḥ) board (paṭṭakaḥ…sam-sthitaḥ…yaḥ) embodies incoming breath (apāna-vigrahaḥ).
Oh twice-born (dvija)! You should finally understand (tattvataḥ) that I am (aham) present (sam-sthitaḥ) as this twofold flow (pravāha-dvaya-rūpaḥ), for these (imau) two (dvau) boards (paṭṭakau) are known (smṛtau) as the manifestations of the flow of immanence and transcendence (kula-kaula-krama-unmeṣa-rūpau…tu), consisting of the twofold absorption into active and appeased expansions (udrikta-śānta-visphāra-samāveśa-mayau). || 19 - 21ab ||
ऊर्ध्वस्था पूर्णविभवा शक्तिरुन्मेषधर्मिणी ॥२१॥
अधःस्था कृशदेहेयं ग्रासिनी शक्तिरैश्वरी ।
Ūrdhvasthā pūrṇavibhavā śaktirunmeṣadharmiṇī || 21 ||
Adhaḥsthā kṛśadeheyaṃ grāsinī śaktiraiśvarī |
The upper one (ūrdhva-sthā), -being the nature of manifestation (unmeṣa-dharmiṇī)- is the Power (śaktiḥ) which radiates as expansion (pūrṇa-vibhavā). The lower one (adhaḥ-sthā) is this (iyam) emaciated form (kṛśa-dehā), the swallowing (grāsinī) Power (śaktiḥ) of the Lord (aiśvarī). || 21cd-22ab ||
भित्त्वैतत्पट्टकयुगं मध्ये पश्य विमर्शतः ॥२२॥
महाशून्यातिशून्यं तु क्षराक्षरविवर्जितम् ॥२३॥
अस्पर्शं परमाकाशं निर्निकेतं निरुत्तरम् ।
सर्वोत्तीर्णमनाभासंसर्वत्रावस्थितं सदा
सृष्टिस्थित्युपसंहारकालग्रासान्तकं परम् ॥२४॥
सर्वावरणनिर्मुक्तं स्वस्वरूपं स्वगोचरम् ।
Bhittvaitatpaṭṭakayugaṃ madhye paśya vimarśataḥ || 22 ||
Mahāśūnyātiśūnyaṃ tu kṣarākṣaravivarjitam || 23 ||
Asparśaṃ paramākāśaṃ nirniketaṃ
niruttaram |
Sarvottīrṇamanābhāsaṃsarvatrāvasthitaṃ sadā
Sṛṣṭisthityupasaṃhārakālagrāsāntakaṃ param || 24 ||
Sarvāvaraṇanirmuktaṃ svasvarūpaṃ svagocaram |
After breaking (bhittvā) this (etat) pair of boards (paṭṭaka-yugam), behold (paśya) the Great Void beyond the void (mahā-śūnya-ati-śūnyam) between them (madhye) by your Awareness (vimarśataḥ), as this Great Void is free of both the perishable and the imperishable (kṣara-akṣara-vivarjitam…tu), and It is the Intangible (a-sparśam) Supreme Sky (parama-ākāśam), which is abodeless (nir-niketam) and unsurpassable (nir-uttaram), transcending everything (sarva-uttīrṇam).
It does not manifest to the senses (an-ābhāsam), yet eternally (sadā) exists in everything (sarvatra-avasthitam). It is the Supreme (param) Destroyer of manifestation, maintenance, withdrawal, as well as the devouring of time (sṛsṭi-sthiti-upa-saṃhāra-kāla-grāsa-antakam). It is free of all the coverings (sarva-āvaraṇa-nirmuktam), since It is one’s own true nature (sva-sva-rūpam), abiding in one’s own Self (sva-gocaram).” || 22cd-25ab ||
इत्थं परतरं तत्त्वं साक्षात्कृत्य मयाक्रमात् ॥२५॥
त्यक्तं सर्वमशेषेण शास्त्रजालं समन्ततः ।
Itthaṃ parataraṃ tattvaṃ sākṣātkṛtya mayākramāt || 25 ||
Tyaktaṃ sarvamaśeṣeṇa śāstrajālaṃ samantataḥ |
Then (ittham), in one flash (akramāt), I (mayā) directly experienced (sāksāt-kṛtya…aśeṣeṇa) that Reality (tattvam) which is higher than the highest (para-taram), and perfectly (samantataḥ) free of (tyaktam) all (sarvam) scriptural traps (śāstra-jālam), leaving no room for doubts (aśeṣeṇa). || 25cd - 26ab ||
त्यक्तशास्त्रप्रपञ्चेन सिद्धर्नाथेन धीमता ॥२६॥
दृष्टस्तु तत्क्सणात्तेन परितुष्टेन भाषितः ।
योग्यस्त्वं सन्मते पुत्र दुर्गमे’ स्मिन्महाक्रमे ॥२७॥
Tyaktaśāstraprapañcena siddharnāthena dhīmatā || 26 ||
Dṛṣṭastu tatksaṇāttena parituṣṭena
bhāṣitaḥ |
Yogyastvaṃ sanmate putra durgame’ sminmahākrame || 27 ||
Then, since He was very pleased (parituṣṭena), the wise (dhīmatā) Siddhanātha (tena…siddha-nāthena, who is beyond the diversity of the śāstra-s (tyakta-śāstra-prapañcena), looked at me (dṛṣtaḥ) and (tu) immediately (tatksaṇāt) said (bhāṣitaḥ):
“Oh, my noble-minded (sat-mate) son (putra)! You are now (tvam) qualified for (yogyaḥ) this (asmin) Great Process (mahā-krame) that is hard to attain (durgame)”. || 26cd - 27 ||
इत्युक्त्वा कृपायाविष्टो बोधयामास मां प्रभुः ।
किंचिच्छुम्मोपदेशं तु संकेतपदविस्तरं ॥२८॥
दुर्बोधं तु महायोगिप्रवराणां समन्ततः ।
यतस्तस्मान्महोद्धाम साहसं पदमच्युतं ॥२९॥
समारुह्य हठादस्मि सुप्रबुद्धदशान्वितः ।
Ityuktvā kṛpāyāviṣṭo bodhayāmāsa
māṃ prabhuḥ |
Kiṃcicchummopadeśaṃ tu saṃketapadavistaraṃ || 28 ||
Durbodhaṃ tu mahāyogipravarāṇāṃ
samantataḥ |
Yatastasmānmahoddhāma sāhasaṃ padamacyutaṃ || 29 ||
Samāruhya haṭhādasmi suprabuddhadaśānvitaḥ |
Having said (uktvā) this (iti), the Lord (prabhuḥ), filled with compassion (kṛpāyā-aviṣṭaḥ), perfectly (samantataḥ) enlightened (bodhayāmāsa) me (mām) about the teachings of some Chummā-s (kiṃcid-chumma-upadeśam) along with (tu) their short explanations (sanketa-pada-vistaram) that are difficult to understand (durbodham) even (tu) for the best of the Great Yogin-s (mahā-yogin-pravarāṇām).
Consequently (yatas…tasmāt), having ascended (sam-āruhya) spontaneously (haṭhāt) to the Permanent (acyutam) Great Abode (mahā-uddhāma) of the state of Sudden Recognition (sāhasam…padam), I became (asmi) fully awakened (supra-buddha-daśa-anvitaḥ). || 28 - 30ab ||
इत्थमप्यद्भुते तत्त्वे सिद्धनाथप्रसादतः ॥३०॥
प्राप्तं मया अनिर्देश्यं विकल्पौघविलापकम् ।
यदपूर्वतरं किंचित्तत्ते वक्ष्याम्यशेषतः ॥३१॥
भक्तो’ सि सर्वपीठेषु ब्रह्मण्यवस्थितः सदा ।
त्वयाद्यापि न विश्रान्तिः सम्यगासादिता परा ॥३२॥
संदिग्धां मतिमाश्रित्य किं पर्यटसि पुत्रक ।
योग्यस्त्वं परमे ज्ञाने यतस्तस्मादलं भव ॥३३॥
प्रवक्ष्यामि मुखाम्नायं यथा प्राप्तं यथाक्रमम् ।
दर्शनाम्नायमेलापवर्जितं सततोदितं ॥३४॥
पूज्यपूजकसंबन्धप्रोज्झितं परतत्त्वतः ।
एकाग्रमनसोन्मेषविमर्शेन महामते ॥३५॥
रहस्यपादविस्तारं विज्ञेयं विततं शृणु॥
Itthamapyadbhute tattve siddhanāthaprasādataḥ || 30 ||
Prāptaṃ mayā anirdeśyaṃ
vikalpaughavilāpakam |
Yadapūrvataraṃ kiṃcittatte vakṣyāmyaśeṣataḥ || 31 ||
Bhakto’ si sarvapīṭheṣu
brahmaṇyavasthitaḥ sadā |
Tvayādyāpi na viśrāntiḥ samyagāsāditā parā || 32 ||
Saṃdigdhāṃ matimāśritya kiṃ
paryaṭasi putraka |
Yogyastvaṃ parame jñāne yatastasmādalaṃ bhava || 33 ||
Pravakṣyāmi mukhāmnāyaṃ yathā
prāptaṃ yathākramam |
Darśanāmnāyamelāpavarjitaṃ satatoditaṃ || 34 ||
Pūjyapūjakasaṃbandhaprojjhitaṃ paratattvataḥ |
Ekāgramanasonmeṣavimarśena mahāmate || 35 ||
Rahasyapādavistāraṃ vijñeyaṃ vitataṃ śṛṇu ||
Therefore (ittham…api), I will explain (vakṣyāmi) to you (te) that (tat) incomparable state what (a-nirdeśyam) I have (mayā) achieved (prāptam) by the Favor of Siddhanātha (siddha-nāṭha-prasādataḥ) in that marvelous (ad-bhute) Reality (tattve) which (yat) dissolves the flow of thoughts (vikalpa-ogha-vilāpakam), for it is something (kiṃcit) greater than the extraordinary (apūrva-taram).
You (asi) are worshipping (bhaktaḥ) all the Pīṭha-s (sarva-pīṭheṣu) -constantly (sadā) dwelling (avasthitaḥ) in Brahman (brahmaṇi)- though (samyak) you (tvayā) still (adyāpi) have not (na) achieved (āsāditā) Supreme (parā) Repose (viśrāntiḥ).
Oh my son (putraka)! Why (kim) do you wander (paryaṭasi) while taking shelter (āśritya) in your confused (saṃdigdhām) mind (matim)? Because (yataḥ) you are (tvam) fit (yogyaḥ) for the Supreme (parame) Wisdom (jñāne), hence (tasmāt), you must (bhava) stop! (alam).
I shall tell you (pravakṣyāmi) step-by-step (yathā-kramam) the Oral Instruction (mukha-āmnāyam) just as (yathā) I have acquired it (prāptam). This Oral Instruction is beyond the connection of the worshipped and the worshipper (pūjya-pūjaka-saṃbandha-pra-ujjhitam). It is beyond philosophies, the Sacred Scriptural Transmissions, and even the Doctrine of Melāpa or Encounter (darśana-āmnāya-melāpa-varjitam). It is perpetually existing (satata-uditam), since It is the Supreme Truth (para-tattvataḥ).
Oh wise one! (mahā-mate), listen (śṛṇu) to the pervasive (vitatam) explanation of the secret teaching (rahasya-pāda-vistāram), for it is that what you must know (vijñeyam) through an awareness born of your focused mind (ekāgra-manasa-unmeṣa-vimarśena). || 1-35 ||
Chapter two
Chummopadeśaḥ
The Teachings of the Chummā-s
परतरमनिकेतं तत्त्वमार्गस्थितं ते ।
निरूपमपदछुम्मासम्प्रदायं समन्तात् ॥३६॥
स्वरसवशतयाहं त्वत्कृपाघ्रातचित्तः ।
प्रकटतरवचोभिर्दर्शयाम्याशु नूनम् ॥३७॥
Parataramaniketaṃ tattvamārgasthitaṃ te |
Nirūpamapadachummāsampradāyaṃ samantāt || 36 ||
Svarasavaśatayāhaṃ tvatkṛpāghrātacittaḥ |
Prakaṭataravacobhirdarśayāmyāśu nūnam || 37 ||
Authorized by its Nectar (sva-rasa-vaśatayā), my mind is now scented with your compassion (tvat-kṛpā-ghrāta-cittaḥ…nūnam) through your (te) perfectly clear Speech (prakaṭa-tara-vacobhiḥ), and I (aham) immediately (āśu) perceive (darśayāmi) the highest (para-taram) and abodeless (aniketam) Oral Transmission of the incomparable Chummā-s (nirūpama-pada-chummā-sampradāyam), established on the Path to Reality (tattva-mārga-sthitam) everywhere (samantāt). || 36-37 ||
𑆬𑆴𑆕𑇀𑆓𑆶 𑆃𑆨𑆴𑆘𑇀𑆚𑆳𑆤𑆶 𑇆𑇑𑇆
The Proof is Recognition || 1 ||
यत्रेमास्संविदः सर्वाः सबाह्याद्यन्तरोदिताः ।
अस्पर्शपरमाकाशे निर्निकेते परे शिवे ॥३८॥
व्यक्ताव्यक्तपदातीते निस्पन्दानन्दसुन्दरे ।
लीयन्ते क्रमयोगेन तल्लिङ्गं संस्मृतं परम् ॥३९॥
सर्वातिगं तदेवोच्चैः प्रथितं सर्वगत्वतः ।
स्वाभिज्ञानतया नित्यं जगत्त्रितयभेदतः ॥४०॥
Yatremāssaṃvidaḥ sarvāḥ sabāhyādyantaroditāḥ |
Asparśaparamākāśe nirnikete pare śive || 38 ||
Vyaktāvyaktapadātīte nispandānandasundare |
Līyante kramayogena talliṅgaṃ saṃsmṛtaṃ param || 39 ||
Sarvātigaṃ tadevoccaiḥ prathitaṃ sarvagatvataḥ |
Svābhijñānatayā nityaṃ jagattritayabhedataḥ || 40 ||
The sign of that state (tat-liṅgam) into which (yatra) all (sarvāḥ) these (imāḥ) cognitions (saṃvidaḥ) -emerging both externally and internally (sa-bāhyā-ādi-antara-uditāḥ)- dissolve (līyante) when their cycle comes to an end (krama-yogena), manifests (prathitam) aloft (uccaiḥ) as its Recognition (sva-abhijñānatayā), piercing through the three worlds (nityam…jagat-tritaya-bhedataḥ).
Since it is the Intangible Ultimate Sky (asparśa-parama-ākāśe) of the highest (pare) unlocated (nirnikete) Śiva (śive) beyond both the visible and the invisible (vyakta-avyakta-pada-atīte), it is all-pervasive (sarva-ga-tva-taḥ), and thus, it is the Beauty of unwavering Joy (nispanda-ānanda-sundare). Therefore, It should be known (saṃsmṛtam) as the Supreme State (param), for It (tat) truly (eva) surpasses everything (sarva-ati-gam). || 38-40 ||
𑆃𑆫𑆟𑆴𑆱𑆩𑆶𑆢𑆳𑆪𑆶 𑇆𑇒𑇆
(The two) kindling sticks are combined
शिवस्याभिन्नरूपेयं शक्तिरक्रमतः परा ।
प्रोदिता परमोन्मेषरूपा स्वच्छन्दचारिणी ॥४१॥
तयोररणिमन्थानः सामरस्यमहोदयः ।
संघट्टो यस्ततो जाता निष्कामादृष्तिरव्यया ॥४२॥
Śivasyābhinnarūpeyaṃ śaktirakramataḥ parā |
Proditā paramonmeṣarūpā svacchandacāriṇī || 41 ||
Tayoraraṇimanthānaḥ sāmarasyamahodayaḥ |
Saṃghaṭṭo yastato jātā niṣkāmādṛṣtiravyayā || 42 ||
Being the Changless Form of Śiva (śivasya…abhinna-rūpā), assuming the nature of Supreme Unfolding (parama-unmeṣa-rūpā), this (iyam) Śakti (śaktiḥ) arises (pra-uditā) as the highest (parā), moving freely (svacchanda-cāriṇī) without succession (akramataḥ).
When these two kindling sticks (of Śiva and Śakti) (araṇi-manthānaḥ…tayoḥ) are combined (saṃghaṭṭaḥ), it is the Great Emergence of Oneness (yaḥ…sāmarasya-mahā-udayaḥ), and thus (tataḥ), it manifests (jātā) the desireless and imperishable Vision (avyayā…niṣkāmā-dṛṣtiḥ). || 41-42 ||
𑆖𑆑𑇀𑆫𑆼𑆯𑆵𑆩𑆼𑆬𑆑𑆶 𑇆𑇓𑇆
Then, there is Union of the Goddesses of the Wheels
ततो’नल्पचिदुल्लासघनसृष्तेरनन्तरम् ।
निरावरणनिबामपरमाकाशवृत्तयः ॥४३॥
चक्रेश्वरीरश्मिरूपा देवताकुलवर्जिताः ।
निर्निकेते पदे श्वेते मिलिताव्याप्तिसम्युताः ॥४४॥
Tato’nalpacidullāsaghanasṛṣteranantaram |
Nirāvaraṇanibāmaparamākāśavṛttayaḥ || 43 ||
Cakreśvarīraśmirūpā devatākulavarjitāḥ |
Nirnikete pade śvete militāvyāptisamyutāḥ || 44 ||
Then (tataḥ), following (anantaram) the dense unfolding of vast Consciousness (analpa-cit-ullāsa-ghana-sṛṣteḥ), the activities of the unveiled and abodeless Supreme Sky unfold (nir-āvaraṇa-nibāma-parama-ākāśa-vṛttayaḥ) as the Rays of the Goddesses of the wheels (cakra-īśvarī-raśmi-rūpāḥ), where they unite everything what they pervade (militā-vyāpti-samyutāḥ), and they are devoid of the multitude of deities (devatā-kula-varjitāḥ), resonating within the luminous (śvete) abodeless (nirnikete) State (pade). || 43-44 ||
𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆶 𑇆𑇔𑇆
(Then,) temporal succession is consumed
सृष्ट्यादिकलनारूपो यत्राक्रमचिदस्वरे ।
कालः संहारमाप्नोति कालग्रासः स उच्यते ॥४५॥
Sṛṣṭyādikalanārūpo yatrākramacidasvare |
Kālaḥ saṃhāramāpnoti kālagrāsaḥ sa ucyate || 45 ||
When (yatra) time (kālaḥ) -which impels manifestation, etc. (sṛṣṭi-ādi-kalanā-rūpaḥ)- dissolves (saṃhāram…āpnoti) in the silence of non-sequential Consciousness (akrama-cit-asvare), that is said to be (ucyate) the (saḥ) ‘Consuming of Time’ (kāla-grāsaḥ). || 45 ||
𑆑𑆫𑆟𑇀𑆑𑆶 𑆱𑆶𑆩𑆠𑆴 𑇆𑇕𑇆
(Then,) Devotion appears in the senses
चिदानन्दमयोल्लासमिच्छाज्ञानक्रियात्मकम् ।
करणानां वपुर्यत्र पूज्रक्तं पुष्पतां गतम् ॥४६॥
Cidānandamayollāsamicchājñānakriyātmakam |
Karaṇānāṃ vapuryatra pūjraktaṃ puṣpatāṃ gatam || 46 ||
The Splendour, which is brimming with the Bliss of Consciousness (cit-ānanda-maya-ullāsam), and encompassing Will, Knowledge and Activity (icchā-jñāna-kriyā-ātmakam), is the very Essence (vapuḥ) of the senses (karaṇānām), in which (yatra) it blooms (puṣpatām…gatam), delighting in worship (pūj-raktam). || 46 ||
𑆩𑆤𑆶𑆩𑆠𑆴 𑆥𑆫𑆴𑆖𑆳𑆫𑆑𑆶 𑇆𑇖𑇆
Then, the mind and the intellect become servants
ग्राह्यग्राहकविस्फारद्वन्द्वमेलापके परे ।
महामैथुनसंघट्टसामरस्यपदे समे ॥४७॥
मनोमती तु तत्रैव परिचारकतां गते ।
निरावरणचिद्धाम्नि ॥४८॥
Grāhyagrāhakavisphāradvandvamelāpake pare |
Mahāmaithunasaṃghaṭṭasāmarasyapade same || 47 ||
Manomatī tu tatraiva paricārakatāṃ gate |
Nirāvaraṇaciddhāmni || 48 ||
The abode of unveiled Consciousness (nirāvaraṇa-cit-dhāmni) is the Supreme (pare) unchanging (same) state of unity, brought about by embracing Great Fusion (mahā-maithuna-saṃghaṭṭa-sāmarasya-pade). It is none other than the unification of the pair which manifests as subject and object (grāhya-grāhaka-visphāra-dvandva-melāpake). There (tatra), the mind and the intellect (manaḥ-matī…tu…eva) turn into servants (pari-cāraka-tām…gate). || 47-48 ||
𑆃𑆲𑆩𑆴𑆠𑆴𑆔𑆛𑇀𑆛𑆤𑆶 𑇆𑇗𑇆
Then, there is rubbing of I-sense
तदामितामितस्योच्चैरहंकारस्य घट्टनम् ।
उल्लङ्घनक्रमः को’पि विभाति कलनोज्झितः ॥४९॥
Tadāmitāmitasyoccairahaṃkārasya ghaṭṭanam |
Ullaṅghanakramaḥ ko’pi vibhāti kalanojjhitaḥ || 49 ||
Then (tadā), what manifests (vibhāti) is the powerful (uccaiḥ) rubbing (ghaṭṭanam) of false-I (aham-kārasya), furnished with both limitation and its absence (mita-amitasya). It is the ineffable (kaḥ…api) process of transgression (ullaṅghana-kramaḥ), free of imagination (kalanā-ujjhitaḥ). || 49 ||
𑆦𑆬𑆤𑆴𑆫𑇀𑆮𑆳𑆟𑆶 𑇆𑇘𑇆
Liberation is the fruit
क्वचिन्निरुत्तरपदे दृष्टतत्त्वस्य सर्वदा ।
फलादहेतुकोल्लासादूहा निर्वाणवाग्भवेत् ॥५०॥
Kvacinniruttarapade dṛṣṭatattvasya sarvadā |
Phalādahetukollāsādūhā nirvāṇavāgbhavet || 50 ||
In the unique (kvacid) and unsurpassable state (niruttara-pade) of the perceived Reality (dṛṣṭa-tattvasya), the Sound of Liberation (nirvāṇa-vāc) vibrates (bhavet) as the reasoning (ūhā) which bestows all realizations (sarvadā), arising from the spontaneously manifesting Fruit (ahetuka-ullāsāt…phalāt). || 50 ||
𑆫𑆩𑆴 𑆍𑆑𑆳𑆪𑆤𑆶 𑇆𑇙𑇆
The Absorbed one plays
यतस्ततस्तु सर्वत्र सर्वकर्म यथा तथा ।
कुर्वन्निरामयो व्यापी क्रीदत्येकायनो’च्युतः ॥५१॥
Yatastatastu sarvatra sarvakarma yathā tathā |
Kurvannirāmayo vyāpī krīdatyekāyano’cyutaḥ || 51 ||
Freed from illusion (nir-āmayaḥ), one who is absorbed in union (eka-āyanaḥ) is all-pervading (vyāpī), and he plays (his worldly role) (krīdati) without falling from his essential nature (acyutaḥ). Therefore (yatas…tatas…yathā…tathā), he performs (kurvat) all the actions of the world (sarva-karma) always and everywhere (sarvatra). || 51 ||
𑆥𑆫𑆳𑆢𑇀𑆪𑆳𑆮𑆤𑇀𑆮𑇀𑆫𑇀𑆪𑆳 𑇆𑇑𑇐𑇆
The stages of Speech are always shining
ततः स्वातन्त्र्यतो नित्यं प्रोदिता अविभेदतः ।
गिरः परादिरूपिण्यौ भेदाभेदप्रथात्मिकाः ॥५२॥
अक्षचक्रोदयो’पीह निष्चलत्वस्वरूपताम् ।
प्रयाताः परमव्योमस्वरूपादपरिच्युताः ॥५३॥
Tataḥ svātantryato nityaṃ proditā avibhedataḥ |
Giraḥ parādirūpiṇyau bhedābhedaprathātmikāḥ || 52 ||
Akṣacakrodayo’pīha niṣcalatvasvarūpatām |
Prayātāḥ paramavyomasvarūpādaparicyutāḥ || 53 ||
Since (tataḥ) their Freedom (svā-tantryataḥ) is constant (avibhedataḥ), the speeches (giraḥ) always (nityam) emerge (proditāḥ) as parā and the rest (parā-ādi-rūpiṇyau), manifesting both non-duality and duality (bheda-abheda-prathā-ātmikāḥ). || 52 ||
Despite (api) they appear as the wheel of the senses (akṣa-cakra-udayaḥ) in this world (iha), they never fall (aparicyutāḥ) from the essential nature of the Supreme Sky of Consciousness (parama-vyoma-sva-rūpāt), for they flow towards (prayātāḥ) their very essence, which never changes (niṣcala-tva-sva-rūpatām). || 53 ||
𑆤𑆸𑆠𑇀𑆠𑆓𑆵𑆠𑆥𑇀𑆫𑆪𑆳𑆱𑆶 𑇆𑇑𑇑𑇆
There is exertion of dancing and singing
ततो’नुत्तरचिद्धामरूपे सत्युचिते शिवे ।
दृगादिहस्तपादान्तरूपाणां संस्थितो’ क्रमात् ॥५४॥
रश्मीनां च तथा वाचां नृत्तगीतोदयो’मितः ।
अनावेशसमावेशविलासोदयमन्थरः ॥५५॥
Tato’nuttaraciddhāmarūpe satyucite śive |
Dṛgādihastapādāntarūpāṇāṃ saṃsthito’ kramāt || 54 ||
Raśmīnāṃ ca tathā vācāṃ nṛttagītodayo’mitaḥ |
Anāveśasamāveśavilāsodayamantharaḥ || 55 ||
When (tataḥ…tathā) the internal and external senses (dṛk-ādi-hasta-pāda-anta-rūpāṇām) take spontaneous (akramāt) and firm rest in the Abode of unsurpassable Consciousness (anuttara-cit-dhāma-rūpe), known (ucite) as Śiva Himself (sati…śive), the Rays (raśmīnām) of all speeches (vācām) emerge as ‘dancing’ and ‘singing’ (nṛtta-gīta-udayaḥ) without any limit (amitaḥ). This churns the unfoldment of the Splendour of Consciousness as immersion without immersion (an-āveśa-samāveśa-vilāsa-udaya-mantharaḥ). || 54-55 ||
𑆏𑆮𑆬𑇀𑆬𑆵 𑆪𑆘𑆤𑆶 𑇆𑇑𑇒𑇆
Sacrifice of the Initiatory Tradition
परमात्ममहेशस्य तर्पणाक्तमाह ।
अनन्तेच्छाकुलोल्लासलहरीणामकृत्रिमम् ॥५६॥
रूपादिविश्वविस्फारसंविन्निचयविग्रहाः ।
ओवल्ल्याः कथितास्ताभिर्यजनं क्रियते परम् ॥५७॥
Paramātmamaheśasya tarpaṇāktamāha |
Anantecchākulollāsalaharīṇāmakṛtrimam || 56 ||
Rūpādiviśvavisphārasaṃvinnicayavigrahāḥ |
Ovallyāḥ kathitāstābhiryajanaṃ kriyate param || 57 ||
The Initiatory Tradition (ovallyāḥ) explains (kathitāḥ) that the waves, which arise in the Supreme Self, known as the Great Lord, embody His Infinite Will (parama-ātmā-mahā-īśasya). Moreover, they are none other than the perception of the universe, manifesting as form, and other elements (rūpa-ādi-viśva-visphāra-saṃvid-nicaya-vigrahāḥ). (When understood this way), the appeasement (tarpaṇāktamāha***) of such (tābhiḥ) perceptions turns (kriyate) into Supreme Sacrifice (param…yajanam). || 56-57 ||
𑆃𑆤𑆶𑆨𑆮𑆯𑆳𑆤𑇀𑆠𑆴 𑇆𑇑𑇓𑇆
Peace as Direct Perception
इत्थं संसारचक्रे’स्मिन्रममानस्य लोकवत् ।
ज्ञातस्वात्मस्वरूपस्य नित्यतृप्तस्य कस्यचित् ॥५८॥
परमानुभवाह्लादचमत्कारेण सर्वदा ।
नियतानुभवग्रासाच्छान्तिर्मङ्जयते परा ॥५९॥
Itthaṃ saṃsāracakre’sminramamānasya lokavat |
Jñātasvātmasvarūpasya nityatṛptasya kasyacit || 58 ||
Paramānubhavāhlādacamatkāreṇa sarvadā |
Niyatānubhavagrāsācchāntirmaṅjayate parā || 59 ||
Thus (ittham), when limited perception is consumed (niyata-anubhava-grāsāt) through the amazement brought about by the Joy of Unlimited Perception (parama-anubhava-āhlāda-camat-kāreṇa), Supreme (parā) Peace (śāntiḥ) clearly shines (maṅjayate) without any break (sarvadā) in this (asmin) wheel of saṃsāra (sāṃsāra-cakre) for someone (kasyacit) who is always satisfied (nitya-tṛptasya) with his essential nature in the form of his realized Self (jñāta-sva-ātmā-sva-rūpasya), and consequently plays (rama-mānasya) according to ordinary life (lokavat). || 58-59 ||
𑆑𑆶𑆬𑆩𑆣𑆶 𑆥𑆼𑆪𑆶 𑇆𑇑𑇔𑇆
The Wine of Kula is to be drunk
कुलं प्रोक्तं पराशक्तिरूपमस्पर्शसम्भवम् ।
पेयं तदेव मद्यं तु कलानां प्रविलापकम् ॥६०॥
Kulaṃ proktaṃ parāśaktirūpamasparśasambhavam |
Peyaṃ tadeva madyaṃ tu kalānāṃ pravilāpakam || 60 ||
Kula (kulam) is said to be (proktam) the nature of the Supreme Śakti (parā-śakti-rūpam). It is the (tat) only (eva) Wine (madyam…tu) to be drunk (peyam), for It is made of intangible (subjectivity) (asparśa-sambhavam), appearing as the annihilation (pra-vilāpakam) of parts (kalānām). || 60 ||
𑆯𑆷𑆤𑇀𑆪𑆳𑆠𑆵𑆠𑆮𑆸𑆠𑇀𑆠𑆴 𑇆𑇑𑇕𑇆
Activity beyond void
सदैव परमावृत्तिः सदसद्भ्रमवर्जिता ।
सतां निराविला स्पन्दा शून्यातीता सदोदिता ॥६१॥
हताहतोभयरवे सबाह्याभ्यन्तरोदिते ।
लयं याते सति तदा संस्थिता निरवग्रहा ॥६२॥
Sadaiva paramāvṛttiḥ sadasadbhramavarjitā |
Satāṃ nirāvilā spandā śūnyātītā sadoditā || 61 ||
Hatāhatobhayarave sabāhyābhyantarodite |
Layaṃ yāte sati tadā saṃsthitā niravagrahā || 62 ||
For real devotees (satām), Supreme Activity (paramā-vṛttiḥ) is always (sadā…eva) the transparent (nirāvilā) Spanda (spandā), which is devoid of the illusions of being and non-being (sat-asat-bhrama-varjitā), as it is ever-present (sadā-uditā) beyond the void (of non-existence) (śūnya-atītā).
When the noise of afflictions and non-afflictions (hata-ahata-ubhaya-rave), which arise both externally and internally (sa-bāhya-atyantara-udite), dissolves (layam…yāte), then (this Supreme Activity) (tadā) is free (niravagrahā) to rest (saṃsthitā) in Reality (sati). || 61‑62 ||
𑆃𑆤𑆳𑆩𑆤𑆴𑆢𑇀𑆫𑆳 𑇆𑇑𑇖𑇆
Sleep is the Nameless
निश्शेषभावविभवप्रपञ्चौघपरिक्षयात् ।
अवाच्यत्वादनामेह निद्रा शान्ता परा स्मृता ॥६३॥
Niśśeṣabhāvavibhavaprapañcaughaparikṣayāt |
Avācyatvādanāmeha nidrā śāntā parā smṛtā || 63 ||
For its drowsy condition (avācyatvāt), in which the productive flow of all the manifested entities dissolves (niḥ-śeṣa-bhāva-vibhava-prapañca-ogha-parikṣayāt), sleep (nidrā), which is supreme (parā) and peaceful (śāntā), is termed (smṛtā) the Nameless (anāmā) here (iha). || 63 ||
𑆨𑆿𑆠𑆴𑆑𑆶 𑆢𑆴𑆤𑆶 𑇆𑇑𑇗𑇆
Externality is ‘day’
पृथिव्यादिमहाभूतकार्ये कारणसंयुते ।
प्रोदिते तत्र सर्वत्र भौतिकं तद्दिनं स्मृतं ॥६४॥
Pṛthivyādimahābhūtakārye kāraṇasaṃyute |
Prodite tatra sarvatra bhautikaṃ taddinaṃ smṛtaṃ || 64 ||
What is seen and recollected (smṛtam) every day (taddinam) everywhere (sarva-tra) when (tatra) objects are present in the form of the great elements like the earth, and the rest (prodite…pṛthivī-ādi-mahā-bhūta-kārye), always connected with the senses (kāraṇa-saṃyute), is called ‘the external’ (bhautikam). || 64 ||
𑆥𑆑𑇀𑆰𑆳𑆑𑆴𑆯𑆾 𑇆𑇑𑇘𑇆
The opposite is consumed
आत्मात्मीयग्रहोद्रेकपक्षो यत्र लयं गतः ।
निर्निमेषपदं तस्य कृशं ग्रासैकघस्मरम् ॥६५॥
Ātmātmīyagrahodrekapakṣo yatra layaṃ gataḥ |
Nirnimeṣapadaṃ tasya kṛśaṃ grāsaikaghasmaram || 65 ||
Where (yatra) the enemy of the predominance of one’s Self-recognition (ātmā-ātmīya-graha-udreka-pakṣaḥ) dissolves (layam…gataḥ) without closing the eyes (nir-nimeṣa-padam) is the emaciated state (kṛśam). It solely indulges in its constant desire to absorb (grāsa-eka-ghasmaram) it (tasya). || 65 ||
𑆫𑆳𑆠𑇀𑆫𑆵 𑆄𑆓𑆩𑆶 𑇆𑇑𑇙𑇆
(Then,) Night comes
एकस्मिन्सति काचित्तु रात्रिः सम्यक्परागता ।
सर्वसंहारसंहारसंहर्त्री सततोदिता ॥६६॥
चिदचिद्भेदविभवप्रकाशग्रसनाकुला ।
महाशून्यातिशून्येयं निर्लक्ष्याद्वयविग्रहा ॥६७॥
वर्णावर्णविभागं तु या राति सततं क्षणात् ।
रात्रिः सा कथ्यते घोरा निरुपाख्या क्रमाकृतिः ॥६८॥
Ekasminsati kācittu rātriḥ samyakparāgatā |
Sarvasaṃhārasaṃhārasaṃhartrī satatoditā || 66 ||
Cidacidbhedavibhavaprakāśagrasanākulā |
Mahāśūnyātiśūnyeyaṃ nirlakṣyādvayavigrahā || 67 ||
Varṇāvarṇavibhāgaṃ tu yā rāti satataṃ kṣaṇāt |
Rātriḥ sā kathyate ghorā nirupākhyā kramākṛtiḥ || 68 ||
The indescribable (kācit), yet ever-present (satatā-uditā) Night (rātriḥ), which is entirely supreme (samyak-parā), and arises (āgatā) in this very (ekasmin) reality (sati), is the Destroyer of withdrawal, consisting of the dissolution of everything (sarva-saṃhāra-saṃhāra-saṃhartrī), for It is devoted to devouring that light which empowers the difference between Consciousness and its absence (cit-acit-bheda-vibhava-prakāśa-grasana-ākulā).
This (iyam) is the Great Void beyond the void (mahā-śūnya-ati-śūnyā) without visible form (nirlakṣyā), and It embodies non-duality (advaya-vigrahā).
But (tu) when it constantly (satatam) bestows (rāti) the twofold division of ‘outward appearance’ and ‘its absence’ (varṇa-avarṇa-vibhāgam) from moment to moment (kṣaṇāt), it (sā) is said to be (kathyate) the frightful (ghorā) night (rātriḥ), the invisible (nirupākhyā) aspect of succession (krama-ākṛtiḥ). || 66-68 ||
𑆩𑆶𑆠𑇀𑆠𑆾 𑆑𑆴𑆚𑇀𑆖𑆵𑆤𑆳 𑇆𑇒𑇐𑇆
Nothing is liberated
इत्येतस्मिन्परे व्योम्नि प्रथिते सति सर्वतः ।
भेदाभेदादिवैचित्र्यं चिदचिद्विग्रहं सदा ॥६९॥
न किञ्चिदपि सर्वत्र मुक्तं यत्र लयं गतम् ।
एष को’पि सदा भाति निरन्तरतरो’ मितः ॥७०॥
चित्स्वरूपो’ क्रमदृशा सङ्क्षयोदयवर्जितः ।
निस्तरङ्गो निराभासः सर्वाभासान्तरोदितः ॥७१॥
Ityetasminpare vyomni prathite sati sarvataḥ |
Bhedābhedādivaicitryaṃ cidacidvigrahaṃ sadā || 69 ||
Na kiñcidapi sarvatra muktaṃ yatra layaṃ gatam |
Eṣa ko’pi sadā bhāti nirantarataro’ mitaḥ || 70 ||
Citsvarūpo’ kramadṛśā saṅkṣayodayavarjitaḥ |
Nistaraṅgo nirābhāsaḥ sarvābhāsāntaroditaḥ || 71 ||
Thus (iti), in this (etasmin) Supreme (pare) Sky (vyoman) itself (sati), which is perceived (prathite) in every direction (sarvataḥ), diversities like duality and non-duality (bheda-abheda-ādi-vaicitryam) -embodying Consciousness and its absence (cit-acit-vigraham)- always (sadā) disappear (layam…gatam), yet nothing (na…kiñcid…api) is liberated --i.e. gone-- (muktam).
There (yatra), through a spontaneous glance (akrama-dṛśā), this (eṣaḥ) ineffable (kaḥ-api) essential nature of Consciousness (cit-sva-rūpaḥ) shines (bhāti) constantly (sadā) with great clarity (nir-antara-taraḥ) and without limitation (amitaḥ) everywhere (sarvatra), for it is waveless (nis-taraṅgaḥ) and devoid of false appearance (nirābhāsaḥ). It is is also free of dissolution and emergence (saṅkṣaya-udaya-varjitaḥ), while being the shelter of all manifestations (sarva-ābhāsa-antara-uditaḥ). || 69-71 ||
𑆃𑆑𑆶𑆬𑆥𑆮𑆼𑆯𑆶 𑇆𑇒𑇑𑇆
Entrance into Akula
निरावरणनिभामनिरानन्दं निराश्रयम् ।
परप्रकाशमस्पन्दं शान्तचिन्मात्रविग्रहम् ॥७२॥
नानाशक्तिकरस्फारविश्रान्तिपदमच्युतम् ।
नियतानुभवक्षीणस्वस्वरूपैकगोचरम् ॥७३॥
अकुलं गुरुभिः प्रोक्तं निःस्वभावं सदोदितम् ।
स सो’हमिति सङ्क्रमात्प्रवेशस्तत्र जयते ॥७४॥
Nirāvaraṇanibhāmanirānandaṃ nirāśrayam |
Paraprakāśamaspandaṃ śāntacinmātravigraham || 72 ||
Nānāśaktikarasphāraviśrāntipadamacyutam |
Niyatānubhavakṣīṇasvasvarūpaikagocaram || 73 ||
Akulaṃ gurubhiḥ proktaṃ niḥsvabhāvaṃ sadoditam |
Sa so’hamiti saṅkramātpraveśastatra jayate || 74 ||
The unveiled and abodeless condition (nirāvaraṇa…nibhāma) is beyond Bliss (nirānandam), and It is the supportless (nirāśrayam) and unchanging (aspandam) Supreme Light (para-prakāśam), which embodies Appeased Consciousness alone (śānta-cit-mātra-vigraham).
It is the imperishable (acyutam) seat for the manifest Śakti-rays (śakti-kara-sphāra-viśrānti-padam), for It is the sphere of nothing but one’s real nature, which unfolds as the destruction of limited perception (niyata-anubhava-kṣīṇa-sva-sva-rūpa-eka-gocaram).
Devoid of attributes (niḥsvabhāvam), It is known as the ever-present (sadā-uditam) Akula (akulam), as it has been told (proktam) by the Guru-s (gurubhiḥ). It is (saḥ) the Supreme (jayate) Entrance (into the First Grammatical Person) (praveśaḥ), where (tatra) (the realization of the fact): ‘I am (aham) Him (saḥ…iti)’ arises due to the Transmission (of this Truth) (saṅkramāt). || 72-74 ||
𑆃𑆮𑆱𑆳𑆤𑆨𑆷𑆩𑆴 𑇆𑇒𑇒𑇆
The (Final) Stage is the Resting-place
बाह्यान्तरक्रमेणेमाः संविदुल्लासभूमयः ।
याः स्फुरन्त्यस्थिरा नित्यं भेदाभेदप्रथात्मिकाः ॥७५॥
तासां तु युगपत्प्रोच्चैः सामरस्यवपुः परा ।
यागाधोल्लङ्घनाद्भाति सा भूमिः प्रान्तगा स्मृता ॥७६॥
Bāhyāntarakrameṇemāḥ saṃvidullāsabhūmayaḥ |
Yāḥ sphurantyasthirā nityaṃ bhedābhedaprathātmikāḥ || 75 ||
Tāsāṃ tu yugapatproccaiḥ sāmarasyavapuḥ parā |
Yāgādhollaṅghanādbhāti sā bhūmiḥ prāntagā smṛtā || 76 ||
These (imāḥ) stages of the creative manifestation of Consciousness (saṃvid-ullāsa-bhūmayaḥ), which (yāḥ) are always (nityam) changing (asthirāḥ), and appear (sphuranti) according to the sequence of internal and external manifestations (bāhyā-antara-krameṇa), are the expansions of duality and non-duality (bheda-abheda-prathā-ātmikāḥ).
But (tu) their (tāsām…tu) Stage (bhūmiḥ), which is termed (smṛtā) the Final (prānta-gā), is Supreme (parā), for It is the glory of the unity of both (sāmarasya-vapuḥ…parā), in which both vibrate (proccaiḥ) simultaneously (yugapat). It is that (sā) which (yā) shines (bhāti) when the chasm between the two is transcended (agādha-ullaṅghanāt). || 75-76 ||
𑆃𑆮𑆳𑆖𑇀𑆪𑆑𑆡𑆳 𑇆𑇒𑇓𑇆
Kathā of the unspeakable
एतद्भूम्यधिरोहेण मौनं सञ्जायते महत् ।
शब्दार्थकुविकल्पेन वर्जितं सततोदितम् ॥७७॥
अत एव तु निर्दिष्टमवाच्यं कथनं परम् ।
अथाकारेण वा वाच्यं वर्णावर्णोज्झितेन च ॥७८॥
Etadbhūmyadhiroheṇa maunaṃ sañjāyate mahat |
Śabdārthakuvikalpena varjitaṃ satatoditam || 77 ||
Ata eva tu nirdiṣṭamavācyaṃ kathanaṃ param |
Athākāreṇa vā vācyaṃ varṇāvarṇojjhitena ca || 78 ||
By ascending to this Final Stage (etat-bhūmi-adhi-roheṇa), the uninterrupted (satata-uditam) Great (mahat) Silence (maunam) emerges (sañjāyate). (It is termed Great Silence) because it is deprived of (varjitam) the insignificant thoughts about the meanings of words (śabda-artha-ku-vikalpena).
Hence (ataḥ), Supreme (param) Instruction (kathanam) indicates (nirdiṣṭam) only (eva…tu) that which is ‘not distinctly expressed’ (avācyam), or else (atha…vā), It is to be communicated (vācyam) through the letter ‘A’ (akāreṇa), which is free of sounds and their absence (varṇa-avarṇa-ujjhitena…ca). || 77-78 ||
𑆢𑆼𑆲𑆮𑆴𑆤𑆳𑆯𑆤𑆶 𑇆𑇒𑇕𑇆
Annihilation of the body
अस्मिन्सति शरीरे’पि देहस्य त्रिविधस्य या ।
विस्मृतिः स विनाशः स्याद्गुरुवक्त्रप्रसादतः ॥७९॥
Asminsati śarīre’pi dehasya trividhasya yā |
Vismṛtiḥ sa vināśaḥ syādguruvaktraprasādataḥ || 79 ||
That (saḥ) annihilation (vināśaḥ) of the threefold (trividhasya) body (dehasya) which (yā) shines forth due to the Favor of the Speech of the Guru (guru-vaktra-prasādataḥ) is actually (syāt) an oblivion (vismṛtiḥ), and it remains even (api) in this (asmin) very (sati) bodily existence (śarīre). || 79 ||
𑆤𑆴𑆫𑆷𑆠𑇀𑆠𑆫𑆾𑆠𑇀𑆠𑆫𑆢𑆯𑆳 𑇆𑇒𑇖𑇆
The State that is Higher than the highest
निरूत्तरोत्तरा काचित्क्रमाक्रमविवर्जिता ।
दशा पूर्वागमगमाद्व्यज्यते नित्यनिर्मलात् ॥८०॥
Nirūttarottarā kācitkramākramavivarjitā |
Daśā pūrvāgamagamādvyajyate nityanirmalāt || 80 ||
The state (daśā) which is higher than the highest (niruttara-uttarā) is ineffable (kācit), because it is free of succession and non-succession (krama-akrama-vivarjitā), and it manifests (vyajyate) by riding that Bliss which has been forgotten previously (pūrva-agama-gamāt), as it is always spotless (nitya-nirmalāt). || 80 ||
𑆯𑇀𑆫𑆵𑆤𑆳𑆡𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑆴𑆂 𑇆𑇒𑇗𑇆
Reaching the Venerable Lord
श्रीः शक्तिः परमा प्रोक्ता जगद्विभवनिर्भरा ।
सस्फुरा निर्द्वया या तु तस्याः प्रभुरनुत्तरः ॥८१॥
शान्तातिशान्तरूपे यः स श्रीनाथः स्मृतो’व्ययः ।
तद्रूपतासमापत्तिः प्राप्तिः सा जयते’ चला ॥८२॥
Śrīḥ śaktiḥ paramā proktā jagadvibhavanirbharā |
Sasphurā nirdvayā yā tu tasyāḥ prabhuranuttaraḥ || 81 ||
Śāntātiśāntarūpe yaḥ sa śrīnāthaḥ smṛto’vyayaḥ |
Tadrūpatāsamāpattiḥ prāptiḥ sā jayate’ calā || 82 ||
Venerable (śrīḥ) Śakti (śaktiḥ), who (yā) is throbbing (sa-sphurā) without duality (nirdvayā), is said to be (proktā) Supreme (paramā), for She is full of the Splendour of the world --i.e. She is the immanent aspect of Consciousness-- (jagat-vibhava-nirbharā). Her (tasyāḥ) Lord (prabhuḥ) is Anuttaraḥ (anuttaraḥ). || 81 ||
(Anuttara) is the one (saḥ) who (yaḥ) is known as (smṛtaḥ) the nature of Peace beyond Peace (śānta-ati-śānta-rūpe). He is the Imperishable (avyayaḥ) Venerable Lord --i.e. He is the transcendent aspect of Consciousness-- (śrī-nāthaḥ).
Reaching Him (prāptiḥ) is becoming Him (tat-rūpa-tā-samāpattiḥ). This is (sā) Supreme (jayate), for it does never change (acalā). || 82 ||
𑆤𑆴𑆫𑆵𑆲𑆖𑆫𑇀𑆖𑆳 𑇆𑇒𑇘𑇆
Inactive practice
चेष्टाकायपरिस्पन्दः संविदुल्लासचोदितः ।
तेन प्रोज्झितरूपेयं निश्चेष्टागतिरुच्यते ॥८३॥
या सा निरीहवाच्येह कल्पनाग्रासतः स्ंऋता ।
सति क्शोभे’पि सर्वत्र भ्राजमानास्थिता सदा ॥८४॥
Ceṣṭākāyaparispandaḥ saṃvidullāsacoditaḥ |
Tena projjhitarūpeyaṃ niśceṣṭāgatirucyate || 83 ||
Yā sā nirīhavācyeha kalpanāgrāsataḥ sṃṛtā |
Sati kśobhe’pi sarvatra bhrājamānāsthitā sadā || 84 ||
The movement of the body (ceṣṭā-kāya-pari-spandaḥ) is driven by the creativity of Consciousness (saṃvit-ullāsa-coditaḥ). This Reality which is beyond (projjhita-rūpā…iyam) that (tena) is called (ucyate) the motionless activity (niś-ceṣṭā-gatiḥ).
It (sā) is to be expressed by the term nirīha, indifference (nirīha-vācyā), which (yā) is to be recognized (sṃṛtā) here (iha) through the swallowing of imaginations (kalpanā-grāsataḥ). This is always (sadā) shining (bhrājamānā) everywhere (sarvatra), and it remains intact (sthitā) even (api) during worldly disturbances (kśobhe…sati). || 83-84 ||
𑆬𑆼𑆬𑆴𑆲𑆖𑆫𑇀𑆪𑆳 𑇆𑇒𑇙𑇆
The consuming process
विश्वप्रपञ्चविभवो लीढकालेन सर्वदा ।
सो’पि लीढो यया सम्यक्महासंहारसंविदा ॥८५॥
सैवेह सततं देवी लेलिहानास्थिताक्रमा ।
अनिरुद्धतया साक्षाद परोक्षा सदोदिता ॥८६॥
Viśvaprapañcavibhavo līḍhakālena sarvadā |
So’pi līḍho yayā samyakmahāsaṃhārasaṃvidā || 85 ||
Saiveha satataṃ devī lelihānāsthitākramā |
Aniruddhatayā sākṣāda parokṣā sadoditā || 86 ||
The glory of the expansion of the universe shines (viśva-prapañca-vibhavaḥ) without break (sarvadā) when it is consumed (līḍha-kālena). And even (api) that (saḥ) is consumed (līḍhaḥ) through the (yayā) perception of ‘great dissolution’, which is thus perfect (samyak-mahā-saṃhāra-saṃvidā).
Here (iha), only (eva) Devī, the Goddess (sā…devī) is present as the Consumer (lelihānā-sthitā…akramā…satatam). She is invisible to the senses (aparokṣā), yet She is perpetually shining (sadā-uditā) before one’s eyes (sākṣāt), for She is unobstructed (aniruddhatayā). || 85-86 ||
𑆥𑆫𑇀𑆪𑆤𑇀𑆠𑆗𑆶𑆩𑇀𑆩𑆳 𑇆𑇓𑇐𑇆
Chummā of the Highest
महापर्यन्तसंबोधपरश्छुम्मामहोदयः ।
नानादर्शनसम्भूतचर्चाभिः परिवर्जितः ॥८७॥
वक्त्राद्वक्त्रक्रमोद्भूतः साहसाख्यो महाद्भुतः ।
कालाकालोभयोल्लाससङ्क्षयात्सततोदितः ॥८८॥
Mahāparyantasaṃbodhaparaśchummāmahodayaḥ |
Nānādarśanasambhūtacarcābhiḥ parivarjitaḥ || 87 ||
Vaktrādvaktrakramodbhūtaḥ sāhasākhyo mahādbhutaḥ |
Kālākālobhayollāsasaṅkṣayātsatatoditaḥ || 88 ||
The great emergence of the Chummā-s (chummā-mahā-udayaḥ) is devoted to illuminating the ultimate state (mahā-paryanta-saṃbodha-paraḥ), and thus it eschews (pari-varjitaḥ) the discussions born of various other doctrines (nānā-darśana-saṃbhūta-carcābhiḥ).
When transmitted according to the way of Oral Instructions (vaktrāt…vaktra-krama-udbhūtaḥ), it is said that it emerges violently or spontaneously (mahādbhutaḥ…sāhasā-ākhyaḥ). It is ever-present (satata-uditaḥ), because it dissolves both flows of time and its absence (kāla-akāla-ubhaya-ullāsa-saṅkṣayāt). || 87-88 ||
𑆃𑆤𑆳𑆯𑇀𑆫𑆴𑆠𑆴 𑇆𑇓𑇑𑇆
The independent
इच्छाक्षोभोदयमालैरभिलाषैः समन्ततः ।
वर्जितत्वादयं सम्यङ्निस्तरङ्गप्रथात्मकः ॥८९॥
निष्कामो निर्विकारश्च सर्वाश्रयविवर्जितः ।
सामरस्यरसास्वादसञ्चर्वणरतः सदा ॥९०॥
Icchākṣobhodayamālairabhilāṣaiḥ samantataḥ |
Varjitatvādayaṃ samyaṅnistaraṅgaprathātmakaḥ || 89 ||
Niṣkāmo nirvikāraśca sarvāśrayavivarjitaḥ |
Sāmarasyarasāsvādasañcarvaṇarataḥ sadā || 90 ||
This (ayam) desireless (niṣkāmaḥ) and (ca) unchangeable Reality (nirvikāraḥ) is perfectly motionless perception (samyak-nistaraṅga-prathā-ātmakaḥ), for it is deprived (varjita-tvāt) of the garland made of the awakening of desires, emotions (icchā-kṣobha-udaya-mālaiḥ), and affections (abhilāṣaiḥ) on all sides (samantataḥ). It is free of all abodes (sarva-āśraya-vivarjitaḥ), and forever (sadā) intent upon chewing the taste of the Juice of Oneness (sāmarasya-rasa-āsvāda-sañcarvaṇa-rataḥ). || 89-90 ||
𑆥𑆤𑇀𑆡𑆳𑆮𑆣𑆷𑆖𑆵 𑇆𑇓𑇒𑇆
Wanders freely
सर्वत्र रममाणो’पि नियताश्रयवर्जितः ।
संविदुल्लासविभवैरनिरोधतयाभितः ॥९१॥
प्राप्नोति वृत्तिमगमां पान्थवत्त्ववधूतिकाम् ।
निर्लेपां पुष्करदलस्थितवारिवदञ्चिताम् ॥९२॥
Sarvatra ramamāṇo’pi niyatāśrayavarjitaḥ |
Saṃvidullāsavibhavairanirodhatayābhitaḥ || 91 ||
Prāpnoti vṛttimagamāṃ pānthavattvavadhūtikām |
Nirlepāṃ puṣkaradalasthitavārivadañcitām || 92 ||
Though (api) such motionless perception is rejoicing (ramamāṇaḥ) in the greateness of perceptible manifestations (saṃvit-ullāsa-vibhavaiḥ) everywhere (sarvatra), It is devoid of fixed abode (niyata-āśraya-varjitaḥ). Being unobstructed (anirodhatayā), It attains (prāpnoti) the impassable (agamām) Flow (vṛttim) which has shaken off all restrictions of worldliness (avadhūtikām), and it is worshipped (añcitām) like a wanderer (pānthavat…tu). It is universal (abhitaḥ), yet untouched (nirlepām) like water on a lotus leaf (puṣkara-dala-sthita-vārivat). || 91-92 ||
𑆩𑆖𑇀𑆖𑆵 𑆇𑆩𑆖𑇀𑆖𑆵 𑇆𑇓𑇓𑇆
Mad (then) Calm
स्वस्वातन्त्र्योदयतया निर्विचारत्वमागता ।
संविन्नवनवोल्लेखरूपिणी सर्वभक्षिणी ॥९३॥
युक्तायुक्तविचारैस्तु वर्जिता चञ्चला सदा ।
या स्थिता निर्भरा सैव प्रोच्चैरुन्मत्ततां गता ॥९४॥
परमं शिवमालोक्य तद्वशीकृतचापला ।
मत्तोन्मत्ता चितिः ख्याता सतामप्रच्युता ततः ॥९५॥
Svasvātantryodayatayā nirvicāratvamāgatā |
Saṃvinnavanavollekharūpiṇī sarvabhakṣiṇī || 93 ||
Yuktāyuktavicāraistu varjitā cañcalā sadā |
Yā sthitā nirbharā saiva proccairunmattatāṃ gatā || 94 ||
Paramaṃ śivamālokya tadvaśīkṛtacāpalā |
Mattonmattā citiḥ khyātā satāmapracyutā tataḥ || 95 ||
Owing to Her own Freedom (sva-sva-tantrya-udaya-tayā), Consciousness (saṃvit) flashes forth (āgatā) without consideration (nirvicāra-tvam), and embodies the manifestation of new forms -ideas- again and again (nava-nava-ullekha-rūpiṇī), then She consumes them all (sarva-bhakṣiṇī).
She is constantly (sadā) flickering (cañcalā) vehemently (nirbharā) without (varjitā) any distinctions regarding what is appropriate or inappropriate (yukta-ayukta-vicāraiḥ).
She (sā) attains (gatā) stability (sthitā) and profound appeasement (proccaiḥ…unmattatām) only (eva) after witnessing (ālokya) the Supreme (paramam) Śiva -‘I Am’- (śivam), as He tames Her restlessness (tat-vaśīkṛta-cāpalā). Therefore (tataḥ), Consciousness (citiḥ), who (yā) does not turn away (apracyutā) from Her true devotees (satām), is termed (khyātā) ‘Mad and Calm’ (matta-unmattā). || 93-95 ||
𑆱𑆫𑇀𑆮𑆨𑆑𑇀𑆰𑆓𑇀𑆫𑆳𑆱𑆑𑆳 𑇆𑇓𑇔𑇆
The all-consuming Devourer
वृत्तिप्रपञ्चरूपस्य सर्वग्रासशरीरिणः ।
ग्रसनायोद्यतायालं सामरस्यमहोदयात् ॥९६॥
तीक्ष्नातितीक्ष्नरूपेयं निरावरणविग्रहा ।
सैवेह कथिता काचित्सर्वभक्षस्य भक्षिका ॥९७॥
Vṛttiprapañcarūpasya sarvagrāsaśarīriṇaḥ |
Grasanāyodyatāyālaṃ sāmarasyamahodayāt || 96 ||
Tīkṣnātitīkṣnarūpeyaṃ nirāvaraṇavigrahā |
Saiveha kathitā kācitsarvabhakṣasya bhakṣikā || 97 ||
Being capable (alam) due to the great unfoldment of Oneness (sāmarasya-mahā-udayāt), She (iyam) has an extremely vehement nature (tīkṣna-ati-tīkṣna-rūpā), thus, She is labouring diligently and incessantly (udyatā) to consume (grasanāya) the prolixity of mental activities (vṛtti-prapañca-rūpasya) of someone who wants to devour everything (sarva-grāsa-śarīriṇaḥ).
Who (yā) is described (kathitā) here (iha) as the (sā) ineffable (kā-cit) Devourer (bhakṣikā) of someone who consumes everything (sarva-bhakṣasya) is the Embodiment of the Unveiled Condition (nirāvaraṇa-vigrahā). || 96-97 ||
𑆨𑆫𑆴𑆠𑆮𑇀𑆪𑆳𑆥𑆑 𑇆𑇓𑇕𑇆
Nourished pervasion
इयमक्षीणविभवासंवित्तिरशरीरिणी ।
विश्वप्रपञ्चविस्फारवृत्त्युल्लाससमर्पणात् ॥९८॥
व्यापिका तु समाख्याता निरावरणधर्मिणी ।
भैरवस्यामितालोकभरितस्य निराकृतेः ॥९९॥
Iyamakṣīṇavibhavāsaṃvittiraśarīriṇī |
Viśvaprapañcavisphāravṛttyullāsasamarpaṇāt || 98 ||
Vyāpikā tu samākhyātā nirāvaraṇadharmiṇī |
Bhairavasyāmitālokabharitasya nirākṛteḥ || 99 ||
This (iyam) bodiless (aśarīriṇī) and unveiled (nirāvaraṇa-dharmiṇī) perception, whose Glory is imperishable (akṣīṇa-vibhavā-saṃvittiḥ), is called (samākhyātā) Vyāpikā, the all-pervading (vyāpikā…tu), because She offers Her playful activities, expanding as universal manifestation (viśva-pra-pañca-visphāra-vṛtti-ullāsa-samarpaṇāt), to the Formless (nirākṛteḥ) Bhairava (bhairavasya) who is filled with Infinite Light (amita-āloka-bharitasya). || 98-99 ||
𑆤𑆴𑆰𑇀𑆑𑆫𑆕𑇀𑆑𑆶 𑆪𑆾𑆓𑆶 𑇆𑇓𑇖𑇆
Union is devoid of the skeleton
करास्त्रयोदशाकाराः सर्वाक्षक्षोभवृत्तयः ।
अङ्कं तु निर्निकेता याः संविदोदेहविस्तरम् ॥१००॥
एतत्करङ्कमाख्यातं तस्य ग्रासादनावृतं ।
निष्करङ्कं समुद्दिष्टं निरालम्बं निराश्रयम् ॥१०१॥
परं योगवरं गुह्यं नियतध्यानवर्जितम् ।
नित्यं भाति निरावेशचेतसामनिरोधतः ॥१०२॥
Karāstrayodaśākārāḥ sarvākṣakṣobhavṛttayaḥ |
Aṅkaṃ tu nirniketā yāḥ saṃvidodehavistaram || 100 ||
Etatkaraṅkamākhyātaṃ tasya grāsādanāvṛtaṃ |
Niṣkaraṅkaṃ samuddiṣṭaṃ nirālambaṃ nirāśrayam || 101 ||
Paraṃ yogavaraṃ guhyaṃ niyatadhyānavarjitam |
Nityaṃ bhāti nirāveśacetasāmanirodhataḥ || 102 ||
The unlocated (nirniketāḥ) producers (karāḥ) are the thirteen rays (trayodaśā-kārāḥ), which (yāḥ) appear as the agitated activity of the senses (sarva-akṣa-kṣobha-vṛttayaḥ). They are the censured form (aṅkam…tu) of Consciousness (saṃvidaḥ), expanding as the body (deha-vistaram). || 100 ||
This (etat) is termed (ākhyātam) ‘karaṅka’ or ‘skeleton’ (karaṅkam). By devouring it (tasya…grāsāt), the unlimited condition arises (anāvṛtam), and it is known as (samuddiṣṭam) the skeletonless (niṣkaraṅkam), supportless (nirālambam) and abodeless (nirāśrayam) Supreme (param) and hidden (guhyam) final Union (yoga-varam), which is free of controlled meditation (niyata-dhyāna-varjitam). And due to the lack of imprisonment (anirodhataḥ), It constantly (nityam) shines (bhāti) for those whose Consciousness is without absorption (nirāveśa-cetasām). || 101-102 ||
𑆃𑆑𑆳𑆪𑆒𑆼𑆖𑆫 𑇆𑇓𑇗𑇆
Living in the bodiless Sky of Consciousness
अनेनैव सदा कायसंकल्पकलनोज्झितः ।
मितामितदशोत्तीर्णचिदाकाशचरो भवेत् ॥१०३॥
Anenaiva sadā kāyasaṃkalpakalanojjhitaḥ |
Mitāmitadaśottīrṇacidākāśacaro bhavet || 103 ||
Living in the Ether of Consciousness beyond the states of the finite and the infinite (mita-amita-daśa-uttīrṇa-cit-ākāśa-caraḥ) is ever (sadā) present (bhavet) solely (eva) through (this final Union) (anena), for such state is freed from impelling imaginations about the body (kāya-saṃkalpa-kalanā-ujjhitaḥ). || 103 ||
𑆨𑆫𑆴𑆠𑆥𑆷𑆫𑇀𑆟𑆳 𑇆𑇓𑇘𑇆
Nourished Fullness
यतस्तु विश्वविभवं भरितं निर्निकेतया ।
यया स्वतन्त्ररूपिण्या संविदा सैव सर्वदा ॥१०४॥
अखण्डितनिजोल्लासरूपत्वात्पूर्णविग्रहा ।
परमानन्दनिष्यन्दनिर्भरा संस्मृतामृता ॥१०५॥
Yatastu viśvavibhavaṃ bharitaṃ nirniketayā |
Yayā svatantrarūpiṇyā saṃvidā saiva sarvadā || 104 ||
Akhaṇḍitanijollāsarūpatvātpūrṇavigrahā |
Paramānandaniṣyandanirbharā saṃsmṛtāmṛtā || 105 ||
Since (yataḥ…tu) the Glory of the universe (viśva-vibhavam) is nourished (bharitam) by the unlocated State (nirniketayā) of Consciousness (saṃvidā) which forms Freedom (sva-tantra-rūpiṇyā), thus (yayā), Consciousness (sā) is full of the flow of Supreme Bliss (parama-ānanda-niṣyanda-nirbharā), and She is the sole (eva) embodiment of Fullness (pūrṇa-vigrahā) everywhere (sarva-dā). Therefore, being the unbroken manifestation of one’s own (akhaṇḍita-nija-ullāsa-rūpa-tvāt), She is known as (saṃsmṛtā) the Divine Nectar of Immortality (amṛtā). || 104-105 ||
𑆥𑆷𑆫𑇀𑆟𑆑𑆴𑆯𑆵 𑇆𑇓𑇙𑇆
Full and emaciated
इत्थं पूर्णस्वरूपापि महाग्रासैकघस्मरा ।
सर्वोत्तीर्णवियद्वृत्तिमत्यजन्ती कृशा स्मृता ॥१०६॥
Itthaṃ pūrṇasvarūpāpi mahāgrāsaikaghasmarā |
Sarvottīrṇaviyadvṛttimatyajantī kṛśā smṛtā || 106 ||
Consequently (ittham), even though (api) She is essentially expansion (pūrṇa-svarūpā), She is primarily engaged in great devouring (mahā-grāsa-eka-ghasmarā), thereby known as (smṛtā) ‘the Emaciated’ --i.e. She consumes duality, yet She remains the same, as her belly remains empty-- (kṛśā), for She never forsakes (atyajantī) the activity of the all-transcending Sky of Consciousness (sarva-uttīrṇa-viyat-vṛttim). || 106 ||
𑆬𑆼𑆬𑆴𑆲𑆳𑆤𑆳 𑆬𑆳𑆩𑆳 𑇆𑇔𑇐𑇆
The frequently licking one is Lāmā
कृपादिभावयोगस्य हठादक्रमयोगतः ।
लेलिहानतयालामाभक्षकीया तु सांस्मृता ॥१०७॥
लानात्सर्वस्य जगतो मात्रि सर्वत्र चाभितः ।
लामा सेह समाख्याता सर्वगा सर्ववर्जिता ॥१०८॥
सर्वसंहारवृत्त्यैव या सर्वं सृजति क्षणात् ।
विश्वत्र वर्तते नित्यं सैव लामा परास्मृता ॥१०९॥
Kṛpādibhāvayogasya haṭhādakramayogataḥ |
Lelihānatayālāmābhakṣakīyā tu sāṃsmṛtā || 107 ||
Lānātsarvasya jagato mātri sarvatra cābhitaḥ |
Lāmā seha samākhyātā sarvagā sarvavarjitā || 108 ||
Sarvasaṃhāravṛttyaiva yā sarvaṃ sṛjati kṣaṇāt |
Viśvatra vartate nityaṃ saiva lāmā parāsmṛtā || 109 ||
Being an instant (haṭhāt) and continuous means (akrama-yogataḥ) in the Yoga of affection (towards one’s Self) beginning with compassion (kṛpā-ādi-bhāva-yogasya), She (sā) is ‘Lāmā’ (lāmā), who (yā…tu) is also termed (sāṃsmṛtā) the Devourer (bhakṣakī) due to her licking nature (lelihānatayā). || 107 ||
Being the ‘carrier’ (lānāt), She is the Mother (mātri) of the whole (sarvasya) universe (jagataḥ) always (sarvatra) and (ca) everywhere (abhitaḥ), because ‘Lāmā’ (lāmā) here (iha) is called (samākhyātā) the one who pervades everything (sarva-gā), yet devoid of everything (sarva-varjitā). || 108 ||
Only (eva) She (sā), who (yā) emits (sṛjati) everything (sarvam) instantly (kṣaṇāt) merely (eva) by withdrawing everything into Herself (sarva-saṃhāra-vṛttyā), is said to be (smṛtā) the Supreme (parā) ‘Lāmā’ (lāmā), who constantly (nityam) exists (vartate) everywhere (viśvatra). || 109 ||
𑆑𑆾𑆣𑆴𑆤𑆳 𑇆𑇔𑇑𑇆
(Who is) the Devourer
सैवेह क्रोधिनी नित्यं सर्वसंहारिका यतः ।
कथितात्तु ततो’नादिबोधविस्फारघूर्णिता ॥११०॥
Saiveha krodhinī nityaṃ sarvasaṃhārikā yataḥ |
Kathitāttu tato’nādibodhavisphāraghūrṇitā || 110 ||
Since (yataḥ) here (iha) She (sā) is truly (eva) Krodhinī (krodhinī), who constantly (nityam) devours everything (sarva-saṃhārikā); therefore (tataḥ), because of what has been explained (kathitāt…tu), She is intoxicated with the blossoming of eternal Consciousness (anādi-bodha-visphāra-ghūrṇitā). || 110 ||
𑆇𑆨𑆪𑆱𑆸𑆰𑇀𑆛𑆴 𑇆𑇔𑇒𑇆
Twofold manifestation
अकलोद्रेकरूपाया स्वस्वभावैकधर्मिणी ।
कुलविस्तारसंस्थापि भावभेदप्रथात्मिका ॥१११॥
उभयोः सृष्टिविभवा भेदाभेदमयी सदा ।
परापरापरासृष्टिः मोक्ता शम्भोः सदोदिता ॥११२॥
Akalodrekarūpāyā svasvabhāvaikadharmiṇī |
Kulavistārasaṃsthāpi bhāvabhedaprathātmikā || 111 ||
Ubhayoḥ sṛṣṭivibhavā bhedābhedamayī sadā |
Parāparāparāsṛṣṭiḥ moktā śambhoḥ sadoditā || 112 ||
Śambhu’s (śambhoḥ) Supreme (parā) and ever-present (sadā-uditā) manifestation of both His highest and lowest aspects (parā-aparā-sṛṣtiḥ) is the very nature of one’s True Essence (sva-sva-bhāva-eka-dharmiṇī). She emerges as partless Reality (akalā-udreka-rūpā) while standing firmly as the expansion of the Kula, the Body of Consciousness (kula-vistāra-saṃsthā), yet (api) she consists of the perception of the multiplicity of the world (bhāva-bheda-prathā-ātmikā). She (yā) is none other than duality and non-duality (bheda-abheda-mayī), the Glory of the manifestation (sṛṣti-vibhavā) of both (ubhayoḥ). She is the Liberator (moktā). || 111-112 ||
𑆥𑇀𑆫𑆳𑆤𑇀𑆠𑆑𑆡𑆳𑆮𑆣𑆴 𑇆𑇔𑇓𑇆
Conclusion of the Final Kathā
यस्याः स्वतन्त्रा प्रथते सृष्तिरीदृक्स्वरूपिणी ।
निरावरणनिबामसंविदो’नुत्तराकृतेः ॥११३॥
शान्तातिशान्तरूपेह सैव प्रान्तकथावधिः ।
सदसद्भ्रान्तिसङ्कल्परहिता संस्मृताव्यया ॥११४॥
Yasyāḥ svatantrā prathate sṛṣtirīdṛksvarūpiṇī |
Nirāvaraṇanibāmasaṃvido’nuttarākṛteḥ || 113 ||
Śāntātiśāntarūpeha saiva prāntakathāvadhiḥ |
Sadasadbhrāntisaṅkalparahitā saṃsmṛtāvyayā || 114 ||
The manifestation (sṛṣtiḥ) of unveiled and abodeless Consciousness (nirāvaraṇa-nibāma-saṃvidaḥ) -embodying the ultimate (anuttara-akṛteḥ)- expands (prathate) freely (svatantrā), assuming the form called ‘manifestation’ (īdṛk-sva-rūpiṇī). It represents the sole (eva) conclusion of the final Kathā or Instruction (prānta-kathā-avadhiḥ) in this world (iha). It (sā) manifests as peace beyond peace (śānta-ati-śānta-rūpā), untouched by the confusing notions of existence and non-existence (sat-asat-bhrānti-saṅkalpa-rahitā). Consequently, She is known (saṃsmṛtā) as the Imperishable (avyayā). || 113-114 ||
𑆯𑆷𑆤𑇀𑆪𑆱𑆕𑇀𑆔𑆛𑇀𑆛𑆶 𑇆𑇔𑇔𑇆
Union with the Void
शून्यातिशून्यचिद्धाम्नि सङ्घट्टो नित्यमास्थितः ।
यस्तेन सर्वसंहारसंहन्त्रीति निगद्यते ॥११५॥
Śūnyātiśūnyaciddhāmni saṅghaṭṭo nityamāsthitaḥ |
Yastena sarvasaṃhārasaṃhantrīti nigadyate || 115 ||
Union (saṅghaṭṭaḥ), which (yaḥ) is constantly (nityam) resting (āsthitaḥ) in the Abode of Consciousness, the Void beyond the void (śūnya-ati-śūnya-cit-dhāmni), is thus (tena) called (iti…nigadyate) the ‘Destroyer of all dissolutions’ (sarva-saṃhāra-saṃhantrī). || 115 ||
𑆤𑆴𑆘𑆘𑆤𑇀𑆩𑆓𑇀𑆫𑆳𑆱𑆶 𑇆𑇔𑇕𑇆
(Is) Devouring of (that which is) self-born
नानासंवित्करोल्लासस्वरूपस्य स्वजन्मनः ।
ग्रासकी सततं भाति कैवल्यात्सर्वगा चितिः ॥११६॥
Nānāsaṃvitkarollāsasvarūpasya svajanmanaḥ |
Grāsakī satataṃ bhāti kaivalyātsarvagā citiḥ || 116 ||
The Devourer (grāsakī) of the self-born (sva-janmanaḥ) nature -appearing as the rays of various perceptions (nānā-saṃvit-kara-ullāsa-sva-rūpasya)- is always (satatam) shining (bhāti) as Citi, the all-pervading Power of Consciousness (sarva-gā…citiḥ), through isolation (kaivalyāt). || 116 ||
𑆃𑆤𑆴𑆖𑇀𑆗𑆴𑆖𑇀𑆗 𑇆𑇔𑇖𑇆
Will of Indifference
अभिलाषेण संयुक्ता चिद्वृत्तिः प्रथते तु या ।
सैवेहेच्छासमाख्याता विषयग्रासलालसा ॥११७॥
तां त्यक्त्वा नित्यममलाया स्फुरत्यनिकेतना ।
स्वस्वरूपसमावेशचमत्कारैकनिर्भरा ॥११८॥
यत्र संविन्महाव्योम्नि निस्तरङ्गे सदोदिते ।
अनिच्छेच्छासमाख्याता कापि सा सर्वदोदिता ॥११९॥
तत्र साक्षादवाच्यैव कथा काप्युदयत्यलं ।
अनुत्तरपदप्राप्तौ वाचाभेदग्रहः कुतः ॥१२०॥
Abhilāṣeṇa saṃyuktā cidvṛttiḥ prathate tu yā |
Saivehecchāsamākhyātā viṣayagrāsalālasā || 117 ||
Tāṃ tyaktvā nityamamalāyā sphuratyaniketanā |
Svasvarūpasamāveśacamatkāraikanirbharā || 118 ||
Yatra saṃvinmahāvyomni nistaraṅge sadodite |
Anicchecchāsamākhyātā kāpi sā sarvadoditā || 119 ||
Tatra sākṣādavācyaiva kathā kāpyudayatyalaṃ |
Anuttarapadaprāptau vācābhedagrahaḥ kutaḥ || 120 ||
After forsaking (tyaktvā) the (tām) mental activity (cit-vṛttiḥ) that (yā) is (sā) indeed (eva) recognized as desire (icchā-samākhyātā) here (iha), for it is endowed (saṃyuktā) with longing (abhilāṣeṇa) and (tu) unfolds (prathate…tu) as a passion for perceiving objects (viṣaya-grāsa-lālasā), the pure (amalā), unlocated Consciousness (aniketanā) is perpetually (nityam) vibrating (sphurati), brimming with a profound Amazement brought about by an immersion into one’s own True Nature (sva-sva-rūpa-samāveśa-camat-kāra-eka-nirbharā). || 117-118 ||
There (tatra), in the unceasing (sadā…udite) and waveless (nistaraṅge) Supreme Sky (mahā-vyomni), where (yatra) the ever present (sarva-dā…uditā) Consciousness (saṃvit) is known as the Indescribable Will of Indifference (anicchā-icchā-samākhyātā…sā…kā-api), which emerges (udayati) as the sole (eva) ineffable (avācyā) and unique (kā…api) instruction (kathā), sufficient for (alam) realizing the ultimate state (anuttara-pada-prāptau) in front of one’s own eyes (sākṣāt), what reason could there be (kutaḥ) to cling to the differences among doctrines (vācā-bheda-grahaḥ)? || 119-120 ||
𑆃𑆥𑆷𑆘𑆳 𑆥𑆷𑆘𑆳 𑇆𑇔𑇗𑇆
(Supreme) Worship is non-worship
पञ्चोपचारिका पूजा कृत्रिमा या बहिः स्थिता ।
विलयं तत्र सा याता क्वाप्यक्रमपदे’ गमे ॥१२१॥
अपूजैव समाख्याता पूजा सा परमाव्यया ।
नित्योदितमहासंवित्पञ्चवाहेन ढौकिता ॥१२२॥
अनिकेतपरव्योमं भैरवस्याविभेदतः ।
अकल्पितमहाज्ञानसमुल्लासेन निर्भरा ॥१२३॥
चराचरजगद्ग्रासनिरतः को’पि सर्वदा ।
अपूर्वो’ सौ स्थितो’ नल्पः पूजनः सततोदितः ॥१२४॥
Pañcopacārikā pūjā kṛtrimā yā bahiḥ sthitā |
Vilayaṃ tatra sā yātā kvāpyakramapade’ game || 121 ||
Apūjaiva samākhyātā pūjā sā paramāvyayā |
Nityoditamahāsaṃvitpañcavāhena ḍhaukitā || 122 ||
Aniketaparavyomaṃ bhairavasyāvibhedataḥ |
Akalpitamahājñānasamullāsena nirbharā || 123 ||
Carācarajagadgrāsanirataḥ ko’pi sarvadā |
Apūrvo’ sau sthito’ nalpaḥ pūjanaḥ satatoditaḥ || 124 ||
That pūjā or worship (pūjā) which (yā) utilizes the five conventional oblations (pañca-upa-cārikā) is artificial (kṛtrimā), and it remains (sthitā) external (bahiḥ). Consequently, it (sā) disappears (vilayam…yātā) somewhere (tatra…kva-api) in the non-sequential condition (akrama-pade), which is impassable (agame).
That (sā) which is called (samākhyātā) apūjā or non-worship (apūjā) is really (eva) Supreme (paramā) and imperishable (avyayā), as it is brought near to the worshipper (ḍhaukitā) through the fivefold flow of the perpetually vibrating Great Consciousness --i.e. by Vyomavāmeśvarī, etc.-- (nitya-udita-mahā-saṃvit-pañca-vāhena).
Being without divisions (avibhedataḥ), It is the unlocalized Supreme Sky (aniketa-para-vyomam) of Bhairava (bhairavasya), full (nirbharā) of the excessive brilliance of the natural Wisdom of His Greatness (akalpita-mahā-jñāna-sam-ullāsena).
It is an undefinable (kaḥ-api) desire for perpetually assimilating the world, which consists of all the moving and non-moving entities (cara-acara-jagat-grāsa-nirataḥ…sarvadā), and It (asau) remains (sthitaḥ) as a unique (apūrvaḥ) and constantly (satatā) shining (uditaḥ) vigilant attention (as a form of respect) (analpaḥ…pūjanaḥ). || 121-124 ||
𑆃𑆩𑆶𑆢𑇀𑆫𑆳 𑆩𑆶𑆢𑇀𑆫𑆳 𑇆𑇔𑇘𑇆
(Supreme) Seal is unsealed
करङ्किण्यादिमुद्राभिः कृतकाभिर्विवर्जिता ।
विग्रहग्रहसङ्कोचनिर्मुक्ता विदशाकृतिः ॥१२५॥
अमुद्रैव स्मृता मुद्रा यत्र पूजामहोत्सवे ।
जयत्यकल्पितः सो’यमवटाटङ्कटङ्कितः ॥१२६॥
Karaṅkiṇyādimudrābhiḥ kṛtakābhirvivarjitā |
Vigrahagrahasaṅkocanirmuktā vidaśākṛtiḥ || 125 ||
Amudraiva smṛtā mudrā yatra pūjāmahotsave |
Jayatyakalpitaḥ so’yamavaṭāṭaṅkaṭaṅkitaḥ || 126 ||
Amudrā (amudrā) is nothing but (eva) an aspect which has no boundries (vidaśa-ākṛtiḥ), as it is deprived (vivarjitā) of the artificial mudrā-s beginning with Karaṅkiṇī (karaṅkiṇyādi-mudrābhiḥ…kṛtakābhiḥ), and consequently, it is free of the limitation brought about by perceiving separation (vigraha-graha-saṅkoca-nirmuktā).
(And only this Amudrā) is known (smṛtā) as ‘Mudrā’ (mudrā) when worship is blossoming (pūjā-mahā-utsave), where (yatra) only this (saḥ…ayam) unartificial (Reality is considered as) (akalpitaḥ) Supreme (jayati), for it is sealed by the appearance of the Abyss of Consciousness (avaṭa-āṭaṅka-ṭaṅkitaḥ). || 125‑126 ||
𑆃𑆩𑆤𑇀𑆠𑇀𑆫𑆼 𑆩𑆤𑇀𑆠𑇀𑆫 𑇆𑇔𑇙𑇆
(Supreme) Mantra (applies) no mantra
मनःसङ्कल्पकलनासमूहैर्यो मनागपि ।
न स्पृश्यते हि संवित्तिर्लपनात्प्रथते यतः ॥१२७॥
ततः को’पि निरावेशरूपो’स्पन्दो’स्वरः सदा ।
वर्णावर्णकलोद्रेकवर्जितः सततोदितः ॥१२८॥
अनुच्चार्यो महानादो हताहतरवोज्झितः ।
व्यापी सर्वगतो मन्त्रे’ मन्त्रः प्रोक्तो निरुत्तरः ॥१२९॥
Manaḥsaṅkalpakalanāsamūhairyo manāgapi |
Na spṛśyate hi saṃvittirlapanātprathate yataḥ || 127 ||
Tataḥ ko’pi nirāveśarūpo’spando’svaraḥ sadā |
Varṇāvarṇakalodrekavarjitaḥ satatoditaḥ || 128 ||
Anuccāryo mahānādo hatāhataravojjhitaḥ |
Vyāpī sarvagato mantre’ mantraḥ prokto niruttaraḥ || 129 ||
Since (yataḥ…tataḥ) Knowledge (saṃvittiḥ), which manifests (prathate) through Speech (lapanāt), is truly (hi) not (na) touched (spṛśyate) even (api) by the smallest collection (of thoughts) -impelled by imaginations- (manaḥ-saṅkalpa-kalanā-samūhaiḥ…manāk), thus, it is an ineffable (kaḥ…api) Reality devoid of absorption (nirāveśa-rūpaḥ), which (yaḥ) is constant (satatā…uditaḥ), changeless (aspandaḥ) and always (sadā) indistinct (asvaraḥ), for It is free of the dominance of the pair of opposites (varṇa-avarṇa-kalā-udreka-varjitaḥ)
It is the Great Nāda (mahā-nādaḥ), which is not to be spoken (anuccāryaḥ), as it is free of perishable sounds (hatā-ahata-rava-ujjhitaḥ). It is termed (proktaḥ) ‘Amantra’ (amantraḥ), the omnipresent (sarva-gataḥ), penetrating (vyāpī) Silence (of Self-awareness) (niruttaraḥ) within all mantra-s (mantre). || 127-129 ||
𑆃𑆑𑆫𑆟𑆼 𑆑𑆫𑆟𑆶 𑇆𑇕𑇐𑇆
(Supreme) Deed in the absence of action
करणैस्ताण्डवाद्यैरनन्तैः कृतकैः सदा ।
देहप्राणविनिर्धन्त्यैरुज्झितो नित्यमास्थितः ॥१३०॥
अकर्तव्यमिदं प्रोक्तं करणं परमं महत् ।
सर्वेन्द्रियचिदुल्लासात्स्वस्वरूपप्रकाशकम् ॥१३१॥
Karaṇaistāṇḍavādyairanantaiḥ kṛtakaiḥ sadā |
Dehaprāṇavinirdhantyairujjhito nityamāsthitaḥ || 130 ||
Akartavyamidaṃ proktaṃ karaṇaṃ paramaṃ mahat |
Sarvendriyacidullāsātsvasvarūpaprakāśakam || 131 ||
This (idam) Supreme (paramam) deed (karaṇam) is not to be done (akartavyam), since it is constantly (nityam) existing (āsthitaḥ), and it is free of (ujjhitaḥ) endless (anantaiḥ), yet also artificial (kṛtakaiḥ) activities (karaṇaiḥ) which (yaiḥ) are attached to the body and vital energy (deha-prāṇa-vinirdhantyai), perpetually (sadā) arising from the vehement dance (of the senses) (tāṇḍavāt).
It is said to be (proktam) the Great (mahat) Revealer of one’s own True Nature (sva-sva-rūpa-prakāśakam) when Consciousness manifests in all the senses (sarva-indriya-cit-ullasāt). || 130-131 ||
𑆃𑆱𑆩𑇀𑆧𑆤𑇀𑆣𑆼 𑆱𑆩𑇀𑆧𑆤𑇀𑆣 𑇆𑇕𑇑𑇆
(Supreme) connection in non-connection
अहन्तेदन्तयोर्नित्यं सम्बन्धः संस्थितो’ चलः ।
सर्वो‘ यं विलयं याति निरहंकारचित्पदे ॥१३२॥
सर्वोत्तीणतया सम्यक्सर्वगे विमले’म्बरे ।
असम्बन्धः समाख्यातः सम्बन्धः परमो’ क्रमात् ॥१३३॥
Ahantedantayornityaṃ sambandhaḥ saṃsthito’ calaḥ |
Sarvo‘ yaṃ vilayaṃ yāti nirahaṃkāracitpade || 132 ||
Sarvottīṇatayā samyaksarvage vimale’mbare |
Asambandhaḥ samākhyātaḥ sambandhaḥ paramo’ kramāt || 133 ||
The connection (sambandhaḥ) between subjectivity and objectivity or ‘I-ness’ and ‘that-ness’ (ahantā-idantayoḥ) constantly remains the same (saṃsthitaḥ…acalaḥ…nityam), since all (sarvaḥ) this (ayam) dissolves (vilayam…yāti) into the State of egoless Consciousness (nirahaṃkāra-cit-pade), the all-pervading (sarvage) Spotless (vimale) Sky (ambare).
But due to its all-transcending condition (sarva-uttīṇatayā…samyak), such a Supreme (paramaḥ) Connection (sambandhaḥ) is called (samākhyātaḥ) the non-connection (asambandhaḥ), because it has non-sequential nature --i.e. subject and object exist on the same level-- (akramāt). || 132-133 ||
𑆃𑆤𑆳𑆲𑆳𑆫𑆠𑆸𑆥𑇀𑆠𑆴 𑇆𑇕𑇒𑇆
Contentment by taking no food (of objectivity)
रूपादिभावविभवज्ञानादेव प्रजायते ।
तृप्तिः परा महासंविद्भैरवस्य सदा समा ॥१३४॥
अनाहारदशायोगाद्देहप्राणोज्झिताकृतेः ।
महाविमर्शसंस्पर्शसमाविष्टस्य सर्वतः ॥१३५॥
Rūpādibhāvavibhavajñānādeva prajāyate |
Tṛptiḥ parā mahāsaṃvidbhairavasya sadā samā || 134 ||
Anāhāradaśāyogāddehaprāṇojjhitākṛteḥ |
Mahāvimarśasaṃsparśasamāviṣṭasya sarvataḥ || 135 ||
Final (parā) Satisfaction (tṛptiḥ) is always (sadā) identical (samā) to the Supreme Consciousness (mahā-saṃvit) of Bhairava (bhairavasya), shining forth (prajāyate) through the Yoga of Abstinence --i.e. renunciation of ‘worldliness’ or ‘objects’-- (anāhāra-daśā-yogāt). (This Satisfaction) is solely (eva) due to the Knowledge of the (non-dualistic) Splendour of manifestation, beginning with form, etc. (rūpa-ādi-bhāva-vibhava-jñānāt), which manifests independently from the body and vital energy (deha-prāṇa-ujjhita-ākṛteḥ). This is true for someone who is fully immersed in intimate union with Supreme Awareness (sarvataḥ…mahā-vimarśa-saṃsparśa-samāviṣṭasya). || 134‑135 ||
𑆃𑆢𑆸𑆰𑇀𑆛𑆢𑆫𑇀𑆯𑆤𑆶 𑇆𑇕𑇓𑇆
Invisible vision
अन्तःकरणरूपे तु ज्ञाने सर्वत्र संस्थितम् ।
तदुत्तीर्णमहासत्तास्वभावं ज्ञप्तिलक्षणम् ॥१३६॥
तेनैव सततं साक्षात्संस्थितं दर्शनं परम् ।
सर्वभावपदार्थेषु परमं निर्निकेतनम् ॥१३७॥
ग्राह्यग्राहकसंस्कारवितर्कपरिवर्जनम् ।
सद्दैशिकमुखायातसम्प्रदायेन गम्यते ॥१३८॥
Antaḥkaraṇarūpe tu jñāne sarvatra saṃsthitam |
Taduttīrṇamahāsattāsvabhāvaṃ jñaptilakṣaṇam || 136 ||
Tenaiva satataṃ sākṣātsaṃsthitaṃ darśanaṃ param |
Sarvabhāvapadārtheṣu paramaṃ nirniketanam || 137 ||
Grāhyagrāhakasaṃskāravitarkaparivarjanam |
Saddaiśikamukhāyātasampradāyena gamyate || 138 ||
That which is constantly (sarvatra) present (saṃsthitam) when the inner psychic organs are operating (antaḥ-karaṇa-rūpe…tu…jñāne) is the very essence of Supreme Existence, which transcends the inner psychic organs (tat-uttīrṇa-mahā-sattā-svabhāvam), and possesses the characteristic of intuitive understanding (of such an essence) (jñapti-lakṣaṇam). The Supreme (param) Vision (darśanam) perpetually (satatam) remains (saṃsthitam) in front of one’s own eyes (sākṣāt) through that (tena) alone (eva).
It is the Supreme (paramam) abodeless State (nirniketanam) even during the existence of all the objects (sarva-bhāva-pada-artheṣu). It is devoid of all imaginations produced by the impressions of a limited understanding about the connection between subject and object (grāhya-grāhaka-saṃskāra-vitarka-parivarjanam), and It is understood (gamyate) through Oral Transmission, imparted by the words of a true spiritual Teacher (sat-daiśika-mukha-āyāta-sampradāyena). || 136-138 ||
𑆃𑆖𑆳𑆫𑆶 𑆖𑆳𑆫𑆶 𑇆𑇕𑇔𑇆
Motionless movement
निरावरणचिद्रूपघनादच्युतवृत्तितः ।
अचारस्तु समाख्यातो वज्रवन्निश्चलः सदा ॥१३९॥
स एव सर्वसंवित्तिविभावे स्वेच्छयाभितः ।
चरस्य चारचारो’ यमच्युतो’नाविलः परः ॥१४०॥
Nirāvaraṇacidrūpaghanādacyutavṛttitaḥ |
Acārastu samākhyāto vajravanniścalaḥ sadā || 139 ||
Sa eva sarvasaṃvittivibhāve svecchayābhitaḥ |
Carasya cāracāro’ yamacyuto’nāvilaḥ paraḥ || 140 ||
Since its activity is not deprived (acyuta-vṛttitaḥ) of the solid mass -appearing as the nature of unveiled Consciousness (nirāvaraṇa-cit-rūpa-ghanāt)-, this (ayam) supreme (paraḥ) conduct (cāra-cāraḥ) of a living being (carasya) is permanent (acyutaḥ), and free of turbidness (anābilaḥ).
It is called (samākhyātaḥ) acāra, motionless (acāraḥ…tu), and it is constantly (sadā) steadfast (niścalaḥ) like a diamond (vajra-vat). Only (eva) that exists (saḥ) as the root of all perceptions (sarva-saṃvitti-vibhāve) all around (abhitaḥ) according to Its own Will (sva-icchayā). || 139-140 ||
𑆮𑇀𑆪𑆾𑆩𑆳𑆖𑆳𑆫𑆶 𑇆𑇕𑇕𑇆
The Conduct of the Sky
इत्थं सदैव सर्वत्र परव्योमदशागमा ।
अर्कप्रकाशवद्भाति पूरयित्वा चराचरम् ॥१४१॥
निराभासनिरावेशनिरानन्दचमत्कृतिः ।
या स्पर्शविभवा सैव व्योमाचारगतिः स्मृता ॥१४२॥
Itthaṃ sadaiva sarvatra paravyomadaśāgamā |
Arkaprakāśavadbhāti pūrayitvā carācaram || 141 ||
Nirābhāsanirāveśanirānandacamatkṛtiḥ |
Yā sparśavibhavā saiva vyomācāragatiḥ smṛtā || 142 ||
This way (ittham), having filled (pūrayitvā) the whole world (cara-ācaram), union with the state of the Supreme Sky (para-vyoma-daśā-āgamā) radiates (bhāti) just like the rays of the Sun shine (arka-prakāśa-vat) constantly (sadā…eva) and everywhere (sarvatra). || 141 ||
It is (sā) the Astonishment of being beyond Bliss, devoid of immersion (into any special state, as it is) without any fallacious or generated appearance (nirābhāsa-nirāveśa-nirānanda-camatkṛtiḥ). It is without doubt (eva) the Greatness of (Universal) Touch (sparśa-vibhavā), which (yā) is known (smṛtā) as ‘the very activity of the Sky’ (vyoma-ācāra-gatiḥ). || 142 ||
𑆱𑆚𑇀𑆖𑆳𑆫𑆶 𑇆𑇕𑇖𑇆
The Transmission
मुखान्मुखक्रमायातः सर्वसङ्कल्पवर्जितः ।
वक्त्राम्नायः परो यो’ यं स सञ्चारो’ मितः स्थितः ॥१४३॥
Mukhānmukhakramāyātaḥ sarvasaṅkalpavarjitaḥ |
Vaktrāmnāyaḥ paro yo’ yaṃ sa sañcāro’ mitaḥ sthitaḥ || 143 ||
This (ayam) Supreme (paraḥ) Oral Tradition (vaktra-āmnāyaḥ), when attained from the lineage of teachers (mukhāt…mukha-krama-āyātaḥ), is deprived of all imaginations (sarva-saṅkalpa-varjitaḥ). It is that (saḥ) Transmission (sañcāraḥ) which (yaḥ) remains (sthitaḥ) infinite (amitaḥ). || 143 ||
𑆥𑆫𑇀𑆪𑆤𑇀𑆠𑆶 𑆃𑆱𑆳𑆫𑆶 𑇆𑇕𑇗𑇆
That which comes to an end is worthless
यतस्तु चित्प्रकाशो’ यं राजते तत्तदात्मना ।
परमाद्वयविस्फाररूपो’ खण्दितमूर्तिमान् ॥१४४॥
नीलपीतसिताद्यास्तु वर्णा ग्राह्यभुवं श्रिताः ।
ये सर्वे ते‘निशं प्रोच्चैर्निःसारत्वं ततो गताः ॥१४५॥
Yatastu citprakāśo’ yaṃ rājate tattadātmanā |
Paramādvayavisphārarūpo’ khaṇditamūrtimān || 144 ||
Nīlapītasitādyāstu varṇā grāhyabhuvaṃ śritāḥ |
Ye sarve te‘niśaṃ proccairniḥsāratvaṃ tato gatāḥ || 145 ||
Since (yataḥ…tu) this (ayam) Light of Consciousness (cit-prakāśaḥ) assumes an undivided form (akhaṇḍita-mūrti-mān), and shines (rājate) as the expansion of Supreme Non-duality (parama-advaya-visphāra-rūpaḥ) in the form of this or that particular form (tat…tat-ātmanā); therefore (tataḥ), perceptible colors (te…varṇāḥ) like blue, yellow, white, etc. (nīla-pīta-sita-ādyāḥ), which (ye) assume the form of (śritāḥ) the sphere of objects (grāhya-bhuvam) everywhere (sarve), are always (aniśam) exceedingly worthless (proccaiḥ…niḥsāra-tvam…gatāḥ). || 144-145 ||
𑆃𑆑𑆬𑆴𑆠𑆾 𑆱𑆁𑆱𑆳𑆫𑆶 𑇆𑇕𑇘𑇆
Saṃsāra is immense noise
भेदाडम्बरसङ्क्षोभस्वभावः कलनात्मकः ।
संसारः संस्थितो नित्यं नियतग्रहचेतसाम् ॥१४६॥
प्रबुद्धहृअदयानां तु विकल्पग्रासतः सदा ।
अनुत्तरशिवाभासः सर्वत्रैव विराजते ॥१४७॥
Bhedāḍambarasaṅkṣobhasvabhāvaḥ kalanātmakaḥ |
Saṃsāraḥ saṃsthito nityaṃ niyatagrahacetasām || 146 ||
Prabuddhahṛadayānāṃ tu vikalpagrāsataḥ sadā |
Anuttaraśivābhāsaḥ sarvatraiva virājate || 147 ||
The very nature of disturbance caused by the immense noise of duality (bheda-āḍambara-saṅkṣobha-svabhāvaḥ) is characterized by mental murmuring (kalanā-ātmakaḥ), which is saṃsāra, transmigratory existence (saṃsāraḥ). It lies (saṃsthitaḥ) constantly (nityam) in those whose intellect experiences restrictions (niyata-graha-cetasām).
But (tu) in the heart --i.e. intellect-- of awakened ones (pra-buddha-hṛadayānām), the Splendour of the Unsurpassable Śiva (anuttara-śiva-ābhāsaḥ) shines forth (virājate) always (sadā) and everywhere (sarvatra…eva) when their thoughts are devoured (vikalpa-grāsataḥ). || 146-147 ||
𑆩𑆴𑆡𑇀𑆪𑆳𑆨𑆴𑆩𑆳𑆤𑆶 𑇆𑇕𑇙𑇆
(In which) there is false pride or self-conceit
देहप्राणाद्यहंकारो मिथ्यैव स्वीकृतो जनैः ।
तत्त्वतस्तु सदा भाति चित्स्वरूपो’ विनश्वरः ॥१४८॥
Dehaprāṇādyahaṃkāro mithyaiva svīkṛto janaiḥ |
Tattvatastu sadā bhāti citsvarūpo’ vinaśvaraḥ || 148 ||
Limited beings (janaiḥ) erroneously (mithyā…eva) embrace (svīkṛtaḥ) ahaṃkāra or (momentary) identity -made of body and vital energy, etc.- as their own self (deha-prāṇa-ādi-ahaṃkāraḥ), but (tattvataḥ…tu) the Essence of Consciousness (cit-sva-rūpaḥ) is always (sadā) shining (bhāti), for It is imperishable (avinaśvaraḥ). || 148 ||
𑆓𑆶𑆲𑇀𑆪𑆾𑆥𑆢𑆼𑆯𑆶 𑇆𑇖𑇐𑇆
The Secret Teaching
सततं भ्राजमानो’पि सर्वेषां सर्वतः सदा ।
गुरुवक्त्रेण सम्प्राप्यो गुह्यो’यमुपदेशकः ॥१४९॥
Satataṃ bhrājamāno’pi sarveṣāṃ sarvataḥ sadā |
Guruvaktreṇa samprāpyo guhyo’yamupadeśakaḥ || 149 ||
Though (api) constantly (satatam) shining (bhrāja-mānaḥ) always (sadā) and everywhere (sarvataḥ) in everyone (sarveṣām), this (ayam) Secret (guhyaḥ) Teacher --i.e. Consciousness-- (upadeśakaḥ) is obtainable (samprāpyaḥ) only through the Mouth of the Guru (guru-vaktreṇa). || 149 ||
𑆱𑇀𑆮𑆥𑇀𑆤𑆨𑇀𑆫𑆩𑆶 𑇆𑇖𑇑𑇆
Wandering in a dream
अनेन प्राप्तमात्रेण स्वप्नभ्रान्तिसमो भवेत् ।
भावाभावप्रपञ्चस्य विश्वविस्तारविभ्रमः ॥१५०॥
Anena prāptamātreṇa svapnabhrāntisamo bhavet |
Bhāvābhāvaprapañcasya viśvavistāravibhramaḥ || 150 ||
Just by understanding (prāpta-mātreṇa) this (anena), moving in the vast expanse of the universe (viśva-vistāra-vibhramaḥ), appearing as the concept of existence and non-existence (bhāva-abhāva-prapañcasya), transforms into an experience akin to roving in a dream (bhavet…svapna-bhrānti-samaḥ). || 150 ||
𑆗𑆬𑆳𑆗𑆬𑆨𑆷𑆩𑆴 𑇆𑇖𑇒𑇆
The world is fraud and real
छलो‘ कस्मात्समुल्लासस्तन्नाशो’ च्छल उच्यते ।
एवं छलाच्छलमयी सकृदूर्मिः स्थिता तु या ॥१५१॥
समुद्रस्येवतत्तुल्या विश्वस्थितिरियं स्थिता ।
यतः सम्यक्समुद्दिष्टा गन्धर्वपुरवत्तदा ॥१५२॥
महाभ्रान्तिस्वरूपात्तु निःसारा कृतकाभितः ।
तस्मान्नात्रग्रहः कार्यः सद्भिः सत्तत्त्वदर्शिभिः ॥१५३॥
Chalo‘ kasmātsamullāsastannāśo’ cchala ucyate |
Evaṃ chalācchalamayī sakṛdūrmiḥ sthitā tu yā || 151 ||
Samudrasyevatattulyā viśvasthitiriyaṃ sthitā |
Yataḥ samyaksamuddiṣṭā gandharvapuravattadā || 152 ||
Mahābhrāntisvarūpāttu niḥsārā kṛtakābhitaḥ |
Tasmānnātragrahaḥ kāryaḥ sadbhiḥ sattattvadarśibhiḥ || 153 ||
Deceit (chalaḥ) is a play (samullāsaḥ), and its sudden destruction (tat-nāśaḥ…akasmāt) is acknowledged (ucyate) as the truth (acchalaḥ). It is just like (evam) a wave (ūrmiḥ), which (yā) is intrinsic (sthitā) to the Ocean (samudrasya…tu). Therefore, it is simultaneously (sakṛt) false and real --i.e. seemingly distinct, yet fundamentally inseparable from the ocean-- (chala-acchala-mayī).
Thus (yataḥ), this phenomenon (iyam), while (samyak) maintaining the semblance of the universe (viśva-sthitiḥ…tat-tulyā…sthitā), is (paradoxically) described (samuddiṣṭā) as insubstantial as the city of the gandharva-s --i.e. appears to be real, but it is false-- (gandharva-pura-vat).
Therefore (tadā), the core of this great illusion (mahā-bhrānti-sva-rūpā…tu) is devoid of essence (niḥsārā), for it is entirely (abhitaḥ) artificial (kṛtakā), and this leads to the conclusion (tasmāt) that those true devotee-s of Consciousness (sadbhiḥ) who know Reality (sat-tattva-darśibhiḥ) have nothing to do with it (na…grahaḥ…kāryaḥ) in our doctrine (atra). || 151‑153 ||
𑆤𑆴𑆫𑆳𑆮𑆼𑆯𑆨𑆷𑆩𑆴 𑇆𑇖𑇓𑇆
The world is beyond immersion
इहावशिष्यते तस्माद्भूमिः काचिन्निराश्रया ।
निस्तरङ्गतया साक्षान्निरावेशा निरुत्तरा ॥१५४॥
Ihāvaśiṣyate tasmādbhūmiḥ kācinnirāśrayā |
Nistaraṅgatayā sākṣānnirāveśā niruttarā || 154 ||
Therefore (tasmāt), here (iha), being changeless -like the ocean- (nistaraṅgatayā), the world remains (avaśiṣyate) an indescribable (kācit), supportless (nirāśrayā), and unsurpassable (niruttarā) plane (bhūmiḥ) in front of one’s own eyes (sākṣāt) beyond immersion (nirāveśā). || 154 ||
𑆃𑆱𑇀𑆦𑆶𑆫 𑆇𑆬𑆠𑇀𑆠𑆴 𑇆𑇖𑇔𑇆
(It) reverts to non-pulsation
अनन्तसंविद्विस्फारस्फुरत्ता लयमागता ।
यत्र सर्वोज्झिते धाम्नि परे नित्यविकस्वरे ॥१५५॥
अस्फुरत्तास्वरूपे’ स्मिन्सर्वावरणवर्जिते ।
सैव शक्तिरिहोद्दिष्टा नीरूपाविगतावधिः ॥१५६॥
तद्बलेन यतः सर्वं कलाकालाकलावपुः ।
स्फुरत्तां भजते’ नल्पस्वस्वातन्त्र्यमहोदयात् ॥१५७॥
Anantasaṃvidvisphārasphurattā layamāgatā |
Yatra sarvojjhite dhāmni pare nityavikasvare || 155 ||
Asphurattāsvarūpe’ sminsarvāvaraṇavarjite |
Saiva śaktirihoddiṣṭā nīrūpāvigatāvadhiḥ || 156 ||
Tadbalena yataḥ sarvaṃ kalākālākalāvapuḥ |
Sphurattāṃ bhajate’ nalpasvasvātantryamahodayāt || 157 ||
The Pulsating Light of the expansion of endless perceptions (ananta-saṃvid-visphāra-sphurattā) dissolves (layam…āgatā) in the all-transcending (sarva-ujjhite), yet ever-expanded (nitya-vikasvare) Supreme (pare) Abode (dhāmni), the very essence of the appeased state (asphurattā-svarūpe) beyond all the coverings (sarva-avaraṇa-varjite). Solely (eva) that (sā) Śakti rests there (yatra…asmin) who (śaktiḥ) is described (uddiṣṭā) in this doctrine (iha) as the Formless One (nīrūpā) devoid of limitations (vigatā-avadhiḥ). Thus (yataḥ), embodying the partless nature of all parts (kalā-kāla-akalā-vapuḥ), the universe (sarvam) shines (sphurattām…bhajate) through that Power (tat-balena) due to the Great Emergence of one’s own extraordinary Freedom (analpa-sva-svātantrya-maha-udayāt). || 155-157 ||
𑆃𑆑𑇀𑆫𑆩𑆑𑇀𑆫𑆩𑆶 𑇆𑇖𑇕𑇆
Non-sequential sequence
भिन्नप्रथात्मिका यावद्वृत्तयो बहिरास्थिताः ।
विषयाहरणोन्मुख्यस्तावत्क्रम इति स्मृतः ॥१५८॥
तदुत्तीर्णे परे यत्र चिदचिद्भेदवर्जिते ।
महाव्योम्न्यद्वयतया सर्वो भात्यक्रमस्तु सः ॥१५९॥
ईदृक्स्वरूपरूपो यो भात्यक्रममहोदयः ।
स एव सर्वतोदिक्कः क्रमात्को’पि निरन्तरः ॥१६०॥
प्रागुक्त लक्षणे’नन्ते शक्तिरूपे सदोदिते ।
सततं संस्थिते साक्षात्संकल्पकलनोज्झिते ॥१६१॥
Bhinnaprathātmikā yāvadvṛttayo bahirāsthitāḥ |
Viṣayāharaṇonmukhyastāvatkrama iti smṛtaḥ || 158 ||
Taduttīrṇe pare yatra cidacidbhedavarjite |
Mahāvyomnyadvayatayā sarvo bhātyakramastu saḥ || 159 ||
Īdṛksvarūparūpo yo bhātyakramamahodayaḥ |
Sa eva sarvatodikkaḥ kramātko’pi nirantaraḥ || 160 ||
Prāgukta lakṣaṇe’nante śaktirūpe sadodite |
Satataṃ saṃsthite sākṣātsaṃkalpakalanojjhite || 161 ||
As long as (yāvat…tāvat) activities (vṛttayaḥ) -out of their passion for seizing objects (viṣaya-āharaṇa-unmukhyāt)- manifest separately (bhinna-prathā-ātmikāḥ) in their external orientation (bahiḥ-āsthitāḥ), succession (of cause and effect) (kramaḥ…iti) is known (smṛtaḥ). || 158 ||
When (yatra) the transcending of this succession (tat-uttīrṇe) is concerned (pare), which is devoid of the duality of Consciousness and its absence (cit-acit-bheda-varjite) due to its non-dualistic Nature (advayatayā), everything (sarvaḥ) appears (bhāti) without succession (saḥ…akramaḥ…tu) in the Great Sky (mahā-vyomni). || 159 ||
Such (īdṛk) is the form of one’s own essential nature (svarūpa-rūpaḥ), which (yaḥ) manifests (bhāti) as a spontaneous upsurge (akrama-mahā-udayaḥ). Only (eva) that (saḥ) is the ineffable (kaḥ…api) process (kramaḥ) extending in every direction as perception (sarvataḥ-dikkaḥ), devoid of space and time (nirantaraḥ). It is constantly (satatam) present (saṃsthite) in front of one’s eyes (sākṣāt) with the aforesaid endless characteristic (anante…prāk-ukta-lakṣaṇe). Such is the ever-present (sadā-udite) nature of Śakti (śakti-rūpe), free of mental activities, which always trigger imaginations (saṃkalpam-kalanā-ujjhite). || 160-161 ||
𑆃𑆬𑆪𑆶 𑆇𑆢𑆪𑆶 𑇆𑇖𑇖𑇆
Dissolution is rising
पदार्थप्रलयो यत्र स्वस्वरूपोदयस्ततः ।
अखण्डतावभासो य उदयास्तविवर्जितः ॥१६२॥
Padārthapralayo yatra svasvarūpodayastataḥ |
Akhaṇḍatāvabhāso ya udayāstavivarjitaḥ || 162 ||
The emergence of one’s own true essential nature (sva-svarūpa-udayaḥ) occurs where (yatra) the meanings of words dissolve (pada-artha-pralayaḥ); hence (tataḥ), It manifests as partless reality (akhaṇḍatā-avabhāsaḥ), which is (yaḥ) free of the opposites called known as ‘rise and fall’ (udaya-asta-vivarjitaḥ). || 162 ||
𑆃𑆡𑆴𑆖𑆵 𑆡𑆴𑆠𑆴 𑇆𑇖𑇗𑇆
Maintenance (of non-duality) is non-maintenance (of duality)
भेदोन्मेषस्थितिर्यत्र लयं यातागमे पदे ।
अप्रकम्प्ये निराख्याख्ये सा स्थितिः स्थितिरव्यया ॥१६३॥
Bhedonmeṣasthitiryatra layaṃ yātāgame pade |
Aprakampye nirākhyākhye sā sthitiḥ sthitiravyayā || 163 ||
Where (yatra) the maintenance of the universe -which unfolds as differentiation- (bheda-unmeṣa-sthitiḥ) dissolves (layam…yātā), there lies the impassable (agame) and immovable (aprakampye) Abode (pade) known as the state of the Nameless (sā…nirākhya-ākhye). There, the universe (sthitiḥ) shines (sthitiḥ) without such differentiation (avyayā). || 163 ||
𑆱𑆁𑆲𑆳𑆫𑆳𑆱𑆸𑆰𑇀𑆛𑆴 𑇆𑇖𑇘𑇆
Manifestation as Dissolution
सर्वसंहारसंहारपदात्सकलनिष्कला ।
स्वभावभावरूपो’ यं सृष्टिरुल्लसिताक्रमात् ॥१६४॥
Sarvasaṃhārasaṃhārapadātsakalaniṣkalā |
Svabhāvabhāvarūpo’ yaṃ sṛṣṭirullasitākramāt || 164 ||
When all dissolutions disappear (sarva-saṃhāra-saṃhāra-padāt), the undivided nature of all parts shines forth (sakala-niṣkalā). This (ayam) manifested form of one’s essential nature (sva-bhāva-bhāva-rūpaḥ) is ‘sṛṣṭi’ or ‘manifestation’ (sṛṣṭiḥ), which appears (ullasitā) without succession (akramāt). || 164 ||
𑆮𑆳𑆪𑆶 𑆥𑆴𑆡𑆴𑆮𑆴 𑇆𑇖𑇙𑇆
“Wind and earth”
चलनस्पन्दनोद्देशरूपी चञ्चलमूर्तिभृत् ।
वायुर्यस्तेन सततमाश्यानत्वमुपाश्रितः ॥१६५॥
यतस्तस्मात्तुकाठिन्यरूपा धरणिरुच्यते ।
विपरीतस्वभावो’ यमक्रमेण व्यवस्थितः ॥१६६॥
Calanaspandanoddeśarūpī cañcalamūrtibhṛt |
Vāyuryastena satatamāśyānatvamupāśritaḥ || 165 ||
Yatastasmāttukāṭhinyarūpā dharaṇirucyate |
Viparītasvabhāvo’ yamakrameṇa vyavasthitaḥ || 166 ||
‘Vāyu’ or ‘air’ (understood here as ‘desire’) (vāyuḥ) assumes a nature which displays changing activity (calana-spandana-uddeśa-rūpī), which thus (yaḥ) maintaines the aspect of fluctuation (cañcala-mūrti-bhṛt). Therefore (tena), it constantly (satatam) rests upon (upāśritaḥ) the coagulated condition (āśyāna-tvam). Moreover (tasmāt…tu), since the coagulated condition (yataḥ) appears as stiffness (kāṭhinya-rūpā), it is termed (ucyate) ‘dharaṇi’ or earth (dharaṇiḥ). This (ayam) inverted essential nature (viparīta-sva-bhāvaḥ) appears (vyavasthitaḥ) at once (akrameṇa). || 165-166 ||
𑆘𑆬 𑆘𑆬𑆤𑆶 𑇆𑇗𑇐𑇆
“Water and fire”
द्रवरूपं जलं ख्यातमादातुं तद्यतो’ क्रमात् ।
अग्निदेहं तु तेनैव स्वीकृतं धामशक्तितः ॥१६७॥
Dravarūpaṃ jalaṃ khyātamādātuṃ tadyato’ kramāt |
Agnidehaṃ tu tenaiva svīkṛtaṃ dhāmaśaktitaḥ || 167 ||
The (tat) nature of fluidity (drava-rūpam) is called (khyātam) ‘jala’ or ‘water’ (jalam), since (yataḥ) overcoming (ādātum) identification (svīkṛtam) with the body -made of agni, fire- (agni-deham…tu) in an instant (akramāt) is possible only (eva) by that fluidity (tena), due to its inherent power of relief (dhāma-śaktitaḥ). || 167 ||
𑆘𑆝𑆶 𑆃𑆑𑆳𑆯𑆶 𑇆𑇗𑇑𑇆
“The ether is coagulated”
एषां चतुर्णां भवतो यत्रोत्पत्तिलयौ सदा ।
व्योम्नि तत्तु जडं प्रोक्तं निश्चलत्वादचेतनम् ॥१६८॥
Eṣāṃ caturṇāṃ bhavato yatrotpattilayau sadā |
Vyomni tattu jaḍaṃ proktaṃ niścalatvādacetanam || 168 ||
In which (yatra) emergence and submergence (utpatti-layau) of these (eṣām) four (caturṇām) continually (sadā) occur (bhavataḥ) is the ether --i.e ākāśa-- (vyomni), which (tat…tu) is termed (proktam) jaḍa, coagulated (jaḍam), or unconscious (acetanam), due to its motionless or dead nature (niścalatvāt). || 168 ||
𑆮𑆴𑆥𑆫𑆵𑆠𑆮𑆸𑆠𑇀𑆠𑆴 𑇆𑇗𑇒𑇆
Reversed activity
आख्याता गुरुवक्त्रोक्तयुक्त्येयं वृत्तिरक्रमात् ।
विपरीतगमेनोच्चैः साक्षात्कारतयोदिता ॥१६९॥
Ākhyātā guruvaktroktayuktyeyaṃ vṛttirakramāt |
Viparītagamenoccaiḥ sākṣātkāratayoditā || 169 ||
By employing the method explained by the Guru (guru-vaktra-ukta-yuktyā), this (iyam) activity (vṛttiḥ) is recognized (ākhyātā) spontaneously (akramāt). It emerges (uditā) with intensity (uccaiḥ) in the reversed path of Introversion (viparīta-gamena), by rendering the Truth directly visible in front of one’s eyes (sākṣāt-kāratayā). || 169 ||
𑆑𑆚𑇀𑆖𑆶𑆑𑆱𑇀𑆮𑆫𑆷𑆥𑆶 𑇆𑇗𑇓𑇆
The Essential Nature of the coverings
कञ्चुकोन्मेषविस्ताररूपिणी सर्वगा सदा ।
विश्ववैचित्र्यचित्रस्य सूत्रधारत्वमागता ॥१७०॥
Kañcukonmeṣavistārarūpiṇī sarvagā sadā |
Viśvavaicitryacitrasya sūtradhāratvamāgatā || 170 ||
(The Power) which manifests as an expansion -unfolding as coverings- (kañcuka-unmeṣa-vistāra-rūpiṇī) always (sadā) and everywhere (sarvagā), is (āgatā) the holder (sūtra-dhāratvam) of ‘difference’, the manifoldness of the universe (viśva-vaicitrya-citrasya). || 170 ||
𑆩𑆳𑆪𑆵𑆪𑆶 𑆫𑆷𑆥𑆶 𑇆𑇗𑇔𑇆
Dualistic nature
रूपं यद्दृश्यजातं तन्मायीयं भेदविसृतम् ।
अतात्त्विकं परिच्छिन्नं तत्सत्तावधिसंशृतिः ॥१७१॥
Rūpaṃ yaddṛśyajātaṃ tanmāyīyaṃ bhedavisṛtam |
Atāttvikaṃ paricchinnaṃ tatsattāvadhisaṃśṛtiḥ || 171 ||
That (tat) limited (paricchinnam) nature (rūpam) which (yat) emerges as something perceptible (dṛśya-jātam) is illusory, or a manifestation of māyā, the illusion of differentiation (māyīyam), presenting itself as a separated thing (bheda-visṛtam). It is not essential (atāttvikam), for It produces a boundary of its own being (tat-sattā-avadhi-saṃśṛtiḥ). || 171 ||
𑆤𑆽𑆫𑆷𑆥𑆶 𑇆𑇗𑇕𑇆
(It becomes) Formless
तदेवं भौतिकं रूपं निर्निकेतचिदञ्चितं ।
विभाति नित्यं तत्त्वेन नीरूपं परमार्थिनः ॥१७२॥
Tadevaṃ bhautikaṃ rūpaṃ nirniketacidañcitaṃ |
Vibhāti nityaṃ tattvena nīrūpaṃ paramārthinaḥ || 172 ||
However (evam), when that (tat) material (bhautikam) form (rūpam) is adorned by unlocalized Consciousness (nirniketa-cit-añcitam), then -according to its true nature (tattvena)- it forever (nityam) shines (vibhāti) without form (nīrūpam) for one who sincerely aspires to fathom the Supreme (paramārthinaḥ). || 172 ||
𑆃𑆮𑆶𑆠𑇀𑆠𑆾 𑆦𑆬𑆶 𑇆𑇗𑇖𑇆
Harvesting the fruit
अहेतुकथयानन्तशाखं युगपदक्रमात् ।
परापरविभेदैस्तु बाह्यान्तरवपुः सदा ॥१७३॥
वृत्तिप्रपञ्चसंपत्तिफलं प्रोल्लसितं महत् ।
अनुप्तं परचिद्व्योम्नस्तदाश्चर्यावहं सताम् ॥१७४॥
Ahetukathayānantaśākhaṃ yugapadakramāt |
Parāparavibhedaistu bāhyāntaravapuḥ sadā || 173 ||
Vṛttiprapañcasaṃpattiphalaṃ prollasitaṃ mahat |
Anuptaṃ paracidvyomnastadāścaryāvahaṃ satām || 174 ||
Through spontaneous instructions (ahetu-kathayā) and through the breaking of the distinction between opposites like ‘high’ and ‘low’ (para-apara-vibhedaiḥ…tu), the essence of both ‘the internal’ and ‘the external’ (bāhya-antara-vapuḥ) radiates constantly (sadā) as the (tat) Great (mahat), yet untouched Fruit, understood as the wealth resulting from the expansive activity of the universe (anuptam…vṛtti-prapañca-saṃpatti-phalam). It bursts forth (pra-ullasitam) from the Sky of Supreme Consciousness (para-cit-vyomnaḥ) simultaneously (yugapad) without succession (akramāt), like infinite branches (ananta-śākham), while bringing Astonishment (āścarya-āvaham) to real devotees (satām). || 173-174 ||
𑆃𑆤𑆰𑇀𑆛𑆴𑆢𑆸𑆰𑇀𑆛𑆴 𑇆𑇗𑇗𑇆
Unimpaired vision
बाह्यस्थाभेदरूपेयं दृष्टिरात्यन्तरी तथा ।
अविभेदमयी भाति निर्मला निर्भ्रमा सदा ॥१७५॥
अस्य दृग्युगलस्यालमाक्षेपकतया गतिः ।
ततस्तु संस्थिता तस्मादेतदुत्तीर्णलक्षणा ॥१७६॥
काचित्तु परमादृष्टिरनष्टा सुविभास्वरा ।
निर्निकेतनिरातङ्कमहाज्ञानोदयात्मिका ॥१७७॥
Bāhyasthābhedarūpeyaṃ dṛṣṭirātyantarī tathā |
Avibhedamayī bhāti nirmalā nirbhramā sadā || 175 ||
Asya dṛgyugalasyālamākṣepakatayā gatiḥ |
Tatastu saṃsthitā tasmādetaduttīrṇalakṣaṇā || 176 ||
Kācittu paramādṛṣṭiranaṣṭā suvibhāsvarā |
Nirniketanirātaṅkamahājñānodayātmikā || 177 ||
This (iyam) perception (dṛṣṭiḥ) which assumes the form of ‘external duality’ (bāhya-sthā-bheda-rūpā) is originating from within (ātyantarī); therefore (tathā), it consists of the unity of the two -the perceiver and the perceived- (avibheda-mayī), and perpetually (sadā) shines (bhāti) as spotless (nirmalā), free from confusion (nirbhramā).
With the ability to cast aside their duality (alam…ākṣepakatayā), it remains firm (tataḥ…tu…saṃsthitā) when it pervades (gatiḥ) the eyes (asya…dṛk-yugalasya), thus (tasmāt) signifying transcendence beyond duality (etat-uttīrṇa-lakṣaṇā).
This Supreme Vision (paramā-dṛṣṭiḥ) is unimpaired (anaṣṭā), indescribable (kācit…tu), and the perfect resonance (of Consciousness) (suvibhāsvarā), characterized by the emergence of abodeless Wisdom, free of the afflictions of mind (nirniketa-nirātaṅka-mahā-jñāna-udaya-ātmikā). || 175-177 ||
𑆥𑆢𑇀𑆩𑆮𑆸𑆰𑇀𑆠𑆴 𑇆𑇗𑇘𑇆
Lotus-Shower
पद्मवृष्तिरिवोश्चैस्तु पतिता सैव नित्यशः ।
सर्वत्र विश्वविभवव्यापिनी परमाद्वया ॥१७८॥
Padmavṛṣtirivoścaistu patitā saiva nityaśaḥ |
Sarvatra viśvavibhavavyāpinī paramādvayā || 178 ||
It is truly (eva) that (sā) Supreme non-duality (parama-advayā) which is falling (patitā) like (iva) an intense (uccaiḥ…tu) shower of lotus petals (padma-vṛṣtiḥ), constantly (nityaśaḥ) pervading the Glory of the universe (viśva-vibhava-vyāpinī) everywhere (sarvatra). || 178 ||
𑆱𑆫𑇀𑆮𑆤𑆳𑆯𑆶 𑇆𑇗𑇙𑇆
Dissolution of everything
यत्राक्रममहापातात्सर्वग्राहमशेषतः ।
स्वं झटित्यात्मविभवं देहप्राणादिसंस्थितम् ॥१७९॥
तथात्मीयमनन्तं तु विषयाक्षादिविस्तृतम् ।
भावक्शयमये भीममस्पर्शपरमाम्बरे ॥१८०॥
सामरस्यतया नित्यं नाशं याति समन्ततः ।
स को’पि निश्शमशमः शिवो’नन्तः परो’ व्ययः ॥१८१॥
Yatrākramamahāpātātsarvagrāhamaśeṣataḥ |
Svaṃ jhaṭityātmavibhavaṃ dehaprāṇādisaṃsthitam || 179 ||
Tathātmīyamanantaṃ tu viṣayākṣādivistṛtam |
Bhāvakśayamaye bhīmamasparśaparamāmbare || 180 ||
Sāmarasyatayā nityaṃ nāśaṃ yāti samantataḥ |
Sa ko’pi niśśamaśamaḥ śivo’nantaḥ paro’ vyayaḥ || 181 ||
When (yatra) the complete (aśeṣataḥ) and instantaneous (jhaṭiti) devouring of the universe occurs (sarva-grāham) due to the great descent of spontaneity (akrama-mahā-pātāt), and the glory of one’s Self (svam…ātmā-vibhavam) is firmly resting in the body and vital energy (deha-prāṇa-ādi-saṃsthitam), then (tathā) one’s (ātmīyam) endless (anantam…tu) fear (bhīmam), displayed as the difference between the senses and their objects (viṣaya-akṣa-ādi-vistṛtam), always (nityam) dissolves (nāśam…yāti) without any remnants (samantataḥ) into the Supreme Intangible Sky (asparśa-parama-āmbare), in which saṃsāric existence is eradicated (bhāva-kśaya-maye) through their unity (sāmarasyatayā). All this happens in the (saḥ) unprecedented (kaḥ…api), imperishable (avyayaḥ), and infinite (anantaḥ) Supreme (paraḥ) Śiva (śivaḥ), in whom anxiety is appeased (niḥ-śama-śamaḥ) || 179-181 ||
𑆓𑇀𑆫𑆱𑆤𑆓𑇀𑆫𑆳𑆱𑆶 𑇆𑇘𑇐𑇆
Devouring of devouring
ग्रसनस्यापि संहर्ता महासंहारविग्रहः ।
दुष्प्रापः सर्वतः साक्षाद्धठयुक्त्यानुभूयते ॥१८२॥
Grasanasyāpi saṃhartā mahāsaṃhāravigrahaḥ |
Duṣprāpaḥ sarvataḥ sākṣāddhaṭhayuktyānubhūyate || 182 ||
Embodying Great Destruction (mahā-saṃhāra-vigrahaḥ), the inaccessible (duṣprāpaḥ) dissolver (saṃhartā) even (api) of the act of swallowing (grasanasya) is experienced (anubhūyate) everywhere (sarvataḥ) in front of one’s eyes (sākṣāt) by means of forceful consuming of thoughts (haṭha-yuktyā). || 182 ||
𑆤𑆴𑆫𑆳𑆮𑆫𑆟𑆬𑆳𑆨𑆶 𑇆𑇘𑇑𑇆
Unveiled Realization
अकृत्रिमः परो लाभो निरावरणविभ्रमः ।
अयमेव गुरोः सम्यगाशयो ग्रासघस्मरः ॥१८३॥
Akṛtrimaḥ paro lābho nirāvaraṇavibhramaḥ |
Ayameva guroḥ samyagāśayo grāsaghasmaraḥ || 183 ||
Only (eva) this (ayam) unveiled activity (nirāvaraṇa-vibhramaḥ) is the Supreme (paraḥ) and unartificial (akṛtrimaḥ) realization (lābhaḥ), the voracious (grāsa-ghasmaraḥ), and perfect (samyak) Seat (āśayaḥ) of the Guru (guroḥ). || 183 ||
𑆤𑆴𑆫𑆳𑆬𑆾𑆑𑆥𑇀𑆫𑆑𑆳𑆯𑆶 𑇆𑇘𑇒𑇆
The (Supreme) Light of Darkness
बाह्यान्तरगतैः सर्वैरालोकैः परिवर्जितम् ।
इदमेव महासंवित्तेजो’नन्तं सदोदितं ॥१८४॥
इदमेव महाग्रासग्रासकं कल्पनोज्झितम् ।
तीक्ष्णातितीक्ष्णरूपिण्या संविदालभ्यते स्फुटम् ॥१८५॥
Bāhyāntaragataiḥ sarvairālokaiḥ parivarjitam |
Idameva mahāsaṃvittejo’nantaṃ sadoditaṃ || 184 ||
Idameva mahāgrāsagrāsakaṃ kalpanojjhitam |
Tīkṣṇātitīkṣṇarūpiṇyā saṃvidālabhyate sphuṭam || 185 ||
Only (eva) this (idam) uninterrupted (sadā-uditam) Splendour of Supreme Consciousness (mahā-saṃvit-tejaḥ) is endless (anantam), as It is devoid (parivarjitam) of all (sarvaiḥ) the lights (ālokaiḥ) which manifest the internal and the external (bāhya-antara-gataiḥ). || 184 ||
When realized (labhyate) vividly (sphuṭam) through razor-sharp (tīkṣṇa-ati-tīkṣṇa-rūpiṇyā) awareness (saṃvidā), this (idam) very same (eva) Supreme Devourer of swallowing (mahā-grāsa-grāsakam) is freed from mental activity (kalpanā-ujjhitam). || 185 ||
𑆯𑆴𑆮𑆳𑆯𑆴𑆮𑆤𑆳𑆯𑆶 𑇆𑇘𑇓𑇆
Annihilation of (the doubt about) Śiva and His absence
इदमेव तु सर्वस्य बन्धमोक्षोभयात्मनः ।
शिवाशिवस्य संहतृ निस्तरङ्गं निरान्तरम् ॥१८६॥
Idameva tu sarvasya bandhamokṣobhayātmanaḥ |
Śivāśivasya saṃhatṛ nistaraṅgaṃ nirāntaram || 186 ||
Only (eva…tu) this (idam) is the perpetually shining (nirāntaram) and waveless (nistaraṅgam) destroyer (saṃhatṛ) of the distinction between the existence and non-existence of Śiva (śiva-aśivasya), which embodies both bondage and Liberation (bandha-mokṣa-ubhaya-ātmanaḥ) in everyone (sarvasya). || 186 ||
𑆤𑆰𑇀𑆛𑆼 𑆑𑆳𑆬𑆤𑆳𑆯𑆶 𑇆𑇘𑇔𑇆
Annihilation of Time (takes place) in disappearance
संवित्सङ्कल्पकलनास्वरूपस्यान्तरस्य यः ।
अकालो निर्विकल्पाख्यसंविद्रूपस्तु भक्षकः ॥१८७॥
सो’पि यत्र क्षयं यातो नैरपेक्ष्यपदे’ गमे ।
सर्वशङ्कविनिर्मुक्तः सो’यं को’ प्यवशिष्यते ॥१८८॥
Saṃvitsaṅkalpakalanāsvarūpasyāntarasya yaḥ |
Akālo nirvikalpākhyasaṃvidrūpastu bhakṣakaḥ || 187 ||
So’pi yatra kṣayaṃ yāto nairapekṣyapade’ game |
Sarvaśaṅkavinirmuktaḥ so’yaṃ ko’ pyavaśiṣyate || 188 ||
The timeless (akālaḥ) Devourer (bhakṣakaḥ) of an internal (antarasya) essential nature, which incites perception and thoughts (saṃvit-saṅkalpa-kalanā-svarūpasya), is the reality termed thoughtless Consciousness (nirvikalpa-ākhya-saṃvit-rūpaḥ…tu).
Where (yatra) even (api) that (saḥ…yaḥ) dissolves (kṣayam…yātaḥ), that is the unattainable (agame) State of Independence (nairapekṣya-pade). What remains (avaśiṣyate) is this (ayam) Inexpressible Reality (kaḥ…api) free of all doubts (sarva-śaṅka-vinirmuktaḥ). || 187-188 ||
𑆢𑆴𑆰𑇀𑆛𑆴𑆤𑆳𑆯𑆶 𑇆𑇘𑇕𑇆
Dissolution of (limited) perception
अयमेव तु दृक्शक्तेः सर्वस्यानाश उच्यते ।
निःसङ्केतपरज्ञानरूपो निरवधिर्महान् ॥१८९॥
Ayameva tu dṛkśakteḥ sarvasyānāśa ucyate |
Niḥsaṅketaparajñānarūpo niravadhirmahān || 189 ||
Being the ‘ability to perceive’ (dṛk-śakteḥ), this (ayam) alone (eva…tu) is called (ucyate) the existence (anāśaḥ) of everything (sarvasya). It is the boundless (niḥ-avadhiḥ) and abundant (mahān) nature of Supreme Knowledge, free from any marks or signs (niḥ-saṅketa-para-jñāna-rūpaḥ). || 189 ||
𑆫𑆷𑆲𑆖𑆳𑆫𑆶 𑇆𑇘𑇖𑇆
Activity of Awareness
आद्योन्मेषपराकोटिविमर्शस्रूह उच्यते ।
तत्रैव चरणं चारस्थितो’ यं नित्यनिर्मलः ॥१९०॥
Ādyonmeṣaparākoṭivimarśasrūha ucyate |
Tatraiva caraṇaṃ cārasthito’ yaṃ nityanirmalaḥ || 190 ||
The awareness of the Supreme Point, manifesting as the initial unfolding of universal Consciousness (ādya-unmeṣa-parā-koṭi-vimarśaḥ) is termed (ucyate) ‘Rūha’ (rūhaḥ). This (ayam) eternally pure (nitya-nirmalaḥ) activity exists (cāra-sthitaḥ) solely there (tatra…eva) as the Supreme Conduct (caraṇam). || 190 ||
𑆃𑆖𑆳𑆫𑆶 𑇆𑇘𑇗𑇆
No activity
इत्थं निजात्परारूपान्निष्कलाच्चेष्टते पुनः ।
सर्वं कर्म सदा कुर्वान्सर्वत्र समदर्शनः ॥१९१॥
Itthaṃ nijātparārūpānniṣkalācceṣṭate punaḥ |
Sarvaṃ karma sadā kurvānsarvatra samadarśanaḥ || 191 ||
Hence (ittham), such Supreme Activity moves (ceṣṭate) again and again (punaḥ), and always (sadā) performs (kurvān) all (sarvam) deeds (karma), while considering everything the same (sama-darśanaḥ) everywhere (sarvatra) according to its own (nijāt) Supreme and undivided Nature (niṣkalāt…parā-rūpāt). || 191 ||
𑆃𑆮𑆴𑆧𑆤𑇀𑆣𑆩𑆶𑆢𑇀𑆫𑆳 𑇆𑇘𑇘𑇆
Uninterrupted Mudrā
एषा स्थिता महामुद्रा कुलाकुलकलोज्झिता ।
अनिरुद्धा सदा सर्वैः संविदुन्मेषविभ्रमैः ॥१९२॥
Eṣā sthitā mahāmudrā kulākulakalojjhitā |
Aniruddhā sadā sarvaiḥ saṃvidunmeṣavibhramaiḥ || 192 ||
This (eṣā) unobstructed (aniruddhā) Great Mudrā (mahā-mudrā), free from the divisions known as ‘the immanent’ and ‘the transcendent’ (kula-akula-kalā-ujjhitā), is constantly (sadā) established (sthitā) in all (sarvaiḥ) the activities of unfolded Consciousness (saṃvid-unmeṣa-vibhramaiḥ). || 192 ||
𑆃𑆮𑆳𑆖𑇀𑆪𑆱𑆩𑇀𑆧𑆤𑇀𑆣𑆶 𑇆𑇘𑇙𑇆
Connection with the unutterable
सर्वोत्तिर्णस्वरूपेण सह नित्यमयीस्थितिः ।
सामरस्य स्वभावो’ सौ सम्बन्धो वाग्विवर्जितः ॥१९३॥
Sarvottirṇasvarūpeṇa saha nityamayīsthitiḥ |
Sāmarasya svabhāvo’ sau sambandho vāgvivarjitaḥ || 193 ||
Constant maintenance of the world (nitya-mayī-sthitiḥ), which is connected (sambandhaḥ) with (saha) the all-transcending essential nature (sarva-uttirṇa-svarūpeṇa), is the (asau) very nature (svabhāvaḥ) of Oneness (sāmarasya), which is devoid of Speech (vāc-vivarjitaḥ). || 193 ||
𑆃𑆮𑆴𑆠𑇀𑆠𑆾 𑆥𑇀𑆫𑆱𑆳𑆢𑆶 𑇆𑇙𑇐𑇆
Grace does not happen
अयं प्रसादः परमो भातो नित्यं स्वरूपतः ।
अवृत्तानन्तमहिमा सर्वाख्ययविवर्जितः ॥१९४॥
Ayaṃ prasādaḥ paramo bhāto nityaṃ svarūpataḥ |
Avṛttānantamahimā sarvākhyayavivarjitaḥ || 194 ||
This (ayam) Supreme (paramaḥ) Grace (prasādaḥ) is the endless and alive glory (avṛtta-ananta-mahimā), which is naturally (svarūpataḥ) ever-present (nityam…bhātaḥ), deprived of anything nameable (sarva-ākhyaya-vivarjitaḥ). || 194 ||
𑆃𑆤𑆴𑆪𑆠𑆾𑆥𑆢𑆼𑆯𑆶 𑇆𑇙𑇑𑇆
Instruction is unrestricted
उपदेशो ह्यनियतः सन्देहाभावलक्षणः ।
साश्रयानाश्रयपदद्वन्द्वभेदैरनावृतः ॥१९५॥
Upadeśo hyaniyataḥ sandehābhāvalakṣaṇaḥ |
Sāśrayānāśrayapadadvandvabhedairanāvṛtaḥ || 195 ||
Instruction or Teaching (upadeśaḥ…hi) is unrestricted (aniyataḥ), and it signifies the absence of doubts (sandeha-abhāva-lakṣaṇaḥ), for it transcends (anāvṛtaḥ) the difference between dependency and its absence (sāśraya-anāśraya-pada-dvandva-bhedaiḥ). || 195 ||
𑆮𑆳𑆢𑆮𑆾 𑆑𑆫𑆟𑆶 𑇆𑇙𑇒𑇆
The Act of Fire
नानावृत्तिसमुल्लासः प्रत्यावृत्तितया सदा ।
निगीर्यते तदाकायकरणो वादवः स्मृतः ॥१९६॥
Nānāvṛttisamullāsaḥ pratyāvṛttitayā sadā |
Nigīryate tadākāyakaraṇo vādavaḥ smṛtaḥ || 196 ||
The dance of various manifestations (nānā-vṛtti-samullāsaḥ) is always (sadā) destroyed (nigīryate) by introversion (prati-āvṛttitayā). What shines then (tadā) is the act of the bodiless (akāya-karaṇaḥ), known (smṛtaḥ) as fire (vādavaḥ). || 196 ||
𑆒𑆩𑆶𑆢𑇀𑆫𑆳𑆨𑇀𑆪𑆳𑆱𑆶 𑇆𑇙𑇓𑇆
Permanent exercise of the Mudrā of Consciousness
अयमेव सदा पूर्वो हेयादेयक्रमोज्झितः ।
निबामधामविभवः खमुद्राभ्यास उच्यते ॥१९७॥
Ayameva sadā pūrvo heyādeyakramojjhitaḥ |
Nibāmadhāmavibhavaḥ khamudrābhyāsa ucyate || 197 ||
The glory of the abodeless abode (nibāma-dhāma-vibhavaḥ) is said to be (ucyate) the permanent practice of the Mudrā of Consciousness (kha-mudrā-ābhyāsaḥ). Only (eva) this (ayam) is free of the succession of ‘acceptable’ and ‘non-acceptable’ (heya-ādeya-krama-ujjhitaḥ), for it is always (sadā) the first (before any succession) (pūrvaḥ). || 197 ||
𑆘𑆩𑇀𑆧𑆶𑆑𑆵𑆑𑆫𑆟𑆶 𑇆𑇙𑇔𑇆
The Act of the Jackal
सृगालो नाशमायातिप्रत्यावृत्त्यवलोकनात् ।
यथा तथेह परमां निरुत्तरचितिं सदा ॥१९८॥
समालोक्य हठाद्देहविस्तारो लयमागतः ।
जम्बुकीकरणाख्यो’ सौ ख्यातः को’प्यक्रमक्रमः ॥१९९॥
Sṛgālo nāśamāyātipratyāvṛttyavalokanāt |
Yathā tatheha paramāṃ niruttaracitiṃ sadā || 198 ||
Samālokya haṭhāddehavistāro layamāgataḥ |
Jambukīkaraṇākhyo’ sau khyātaḥ ko’pyakramakramaḥ || 199 ||
As soon as (yathā…tathā) the jackal (sṛgālaḥ) dies (nāśam…āyāti) due to the emergence of introversion (prati-āvṛtti-avalokanāt), and the yogī constantly (sadā) considers (samā-lokya) the unsurpassable Power of Consciousness (niruttara-citim) Supreme (paramām) in this world (iha), the expansion of the body (deha-vistāraḥ) spontaneously (haṭhāt) dissolves (layam…āgataḥ). That (asau) is called ‘Jambukīkaraṇa’, ‘the act of the jackal’ (jambukī-karaṇa-ākhyaḥ), known as (khyātaḥ) as the ineffable (kaḥ…api) process of spontaneity (akrama-kramaḥ). || 198-199 ||
𑆄𑆥𑆳𑆓𑆳𑆱𑆶 𑇆𑇙𑇕𑇆
आणवादिमलैर्व्याप्तो देहादिग्रहसंश्रयात् ।
आत्मा तद्ग्रास उदितः पारमित्यपरिक्षयात् ॥२००॥
Āṇavādimalairvyāpto dehādigrahasaṃśrayāt |
Ātmā tadgrāsa uditaḥ pāramityaparikṣayāt || 200 ||
One is filled (vyāptaḥ) with the limitations beginning with āṇavamala (āṇava-ādi-malaiḥ) when he identifies with the knower of the body, etc. (deha-ādi-graha-saṃśrayāt). But when the consuming of such limitations (tat-grāsaḥ) emerges (uditaḥ) by transcending them (pāramitya-parikṣayāt), he is the Self (ātmā) || 200 ||
𑆱𑆑𑆬𑆲𑆫𑆟𑆶 𑇆𑇙𑇖𑇆
Contains all
समस्तहरणाद्वारः स एवेह गतः स्वतः ।
निरीहो’यमकथ्यस्तु सदसद्भ्रमवर्जितः ॥२०१॥
Samastaharaṇādvāraḥ sa eveha gataḥ svataḥ |
Nirīho’yamakathyastu sadasadbhramavarjitaḥ || 201 ||
He (saḥ) alone (eva) is this (ayam) entrance which contains all (samasta-haraṇa-advāraḥ), and opens (gataḥ) naturally (svataḥ) in our doctrine (iha). He is (tu) ineffably (akathyaḥ) indifferent (nirīhaḥ), for he is free of the confusion of being and non-being (sat-asat-bhrama-varjitaḥ). || 201 ||
𑆒𑆴𑆠 𑆒𑆴𑆠 𑇆𑇙𑇗𑇆
Devoured again and again
यद्विश्वविभवं चित्रमीषल्लीनं स्वचित्करैः ।
तदेव भोक्तृभोग्यदिभोगाद्भुक्तमिहोच्यते ॥२०२॥
Yadviśvavibhavaṃ citramīṣallīnaṃ svacitkaraiḥ |
Tadeva bhoktṛbhogyadibhogādbhuktamihocyate || 202 ||
Having slightly absorbed (īṣat-līnam) manifoldness (citram) -which (yat) pervades the universe (viśva-vibhavam)- through the Rays of his Consciousness (sva-cit-karaiḥ), that manifoldness (tat) is termed (ucyate) here (iha) the food (bhuktam), because of the unified perception of the enjoyer, the enjoyable, etc. (bhoktṛ-bhogya-adi-bhogāt). || 202 ||
𑆖𑆛𑇀𑆛𑆤𑆴𑆯𑇀𑆖𑆛𑇀𑆛𑆵 𑇆𑇙𑇘𑇆
Breaking and non-breaking
चट्टः प्राणविनाशस्तु निश्चत्तः प्राणघट्टकः ।
स एवेह विनिर्दिष्टः चट्टनिश्चट्टकोदयः ॥२०३॥
Caṭṭaḥ prāṇavināśastu niścattaḥ prāṇaghaṭṭakaḥ |
Sa eveha vinirdiṣṭaḥ caṭṭaniścaṭṭakodayaḥ || 203 ||
Breaking (caṭṭaḥ) is the removal of breath (prāṇa-vināśaḥ), and (tu) non-breaking (niścattaḥ) causes the breath to move again (prāṇa-ghaṭṭakaḥ). Here (iha), the Self (saḥ…eva) is pointed out (vinirdiṣṭaḥ) as the emergence of both breaking and non-breaking (caṭṭa-niścaṭṭaka-udayaḥ). || 203 ||
𑆬𑆳𑆲𑆥𑇀𑆫𑆮𑆳𑆲𑆵 𑇆𑇙𑇙𑇆
The Flow of manifestation and dissolution
शक्त्योदयस्थितिस्फारविग्रहं लाति यः सदा ।
तेनैव हरति क्षिप्राद्यतो लाहस्ततः स्मृतः ॥२०४॥
स एव प्रवहद्रूपः प्रवाह इति कथ्यते ।
अविनाशस्वभावो यो निर्वितर्कक्रमो’क्रमः ॥२०५॥
लाहप्रवाहिका सेयं हानिवृद्धिमयी प्रथा ।
स्वभावगगनाभासरूपाच्छिन्नैव भासते ॥२०६॥
Śaktyodayasthitisphāravigrahaṃ lāti yaḥ sadā |
Tenaiva harati kṣiprādyato lāhastataḥ smṛtaḥ || 204 ||
Sa eva pravahadrūpaḥ pravāha iti kathyate |
Avināśasvabhāvo yo nirvitarkakramo’kramaḥ || 205 ||
Lāhapravāhikā seyaṃ hānivṛddhimayī prathā |
Svabhāvagaganābhāsarūpācchinnaiva bhāsate || 206 ||
That which (yaḥ…yataḥ…tataḥ) continuously (sadā) generates (lāti) the extensive form of the manifestation and maintenance of Śakti (śakti-udaya-sthiti-sphāra-vigraham), and then immediately (kṣiprāt) withdraws it (harati) in the same way (tena…eva), is known (smṛtaḥ) as ‘lāha’ (lāhaḥ). || 204 ||
That (saḥ…eva) which (yaḥ) emerges as its enjoyment (pravahat-rūpaḥ) is said to be (kathyate) the Flow (pravāha…iti), the essence of non-destruction (avināśa-svabhāvaḥ). It is the non-sequential (akramaḥ) process which is devoid of consideration (nirvitarka-kramaḥ). || 205 ||
This (iyam) ‘lāha-pravāhikā’ or the ‘Flow of lāha’ --i.e. the meaning of this chummā-- (lāha-pravāhikā) is that (sā) ‘Perception’ (prathā) which consists of both dissolution and extension (hāni-vṛddhi-mayī), yet (eva) it radiates (bhāsate) as the Splendour of the Sky of its own essence (sva-bhāva-gagana-ābhāsa-rūpāt) without divisions (acchinnā). || 206 ||
𑆠𑆤𑆔𑆤 𑇆𑇑𑇐𑇐𑇆
Emaciated and full
तनुत्वं सर्वसंहाराच्चितिर्याता समन्ततः ।
स्वतन्त्रसृष्टिविस्फाराद्घनत्वं तु समाश्रिता ॥२०७॥
एकस्या एव सततं कालसंहारसंविदः ।
पराद्वयाच्युतावृत्तिः खगाख्येयं व्यवस्थिता ॥२०८॥
Tanutvaṃ sarvasaṃhārāccitiryātā samantataḥ |
Svatantrasṛṣṭivisphārādghanatvaṃ tu samāśritā || 207 ||
Ekasyā eva satataṃ kālasaṃhārasaṃvidaḥ |
Parādvayācyutāvṛttiḥ khagākhyeyaṃ vyavasthitā || 208 ||
Consciousness (citiḥ) is (yātā) emaciated (tanutvam) when She dissolves everything (sarva-saṃhārāt) all around (samantataḥ); and (tu) flows (samāśritā) into the expanded condition (ghanatvam) when She expands as the manifestation of Freedom (svatantra-sṛṣṭi-visphārāt). || 207 ||
Due to the awareness of the dissolution of time (kāla-saṃhāra-saṃvidaḥ), She appears (vyavasthitā) constantly (satatam) as this (iyam) imperishable activity of Supreme non-duality (parā-advaya-acyutā-vṛttiḥ), known as ‘the one who pervades the Sky of Consciousness’ (kha-gā-ākhyā). || 208 ||
𑆃𑆤𑇀𑆠𑆳 𑆃𑆤𑇀𑆠 𑇆𑇑𑇐𑇑𑇆
The end of end
अन्तः स्मृतो विनाशस्तु तस्यान्तस्त**** ।
शास्त्रप्रपञ्चकलनावर्जितो भाति सर्वतः ॥२०९॥
Antaḥ smṛto vināśastu tasyāntasta**** |
Śāstraprapañcakalanāvarjito bhāti sarvataḥ || 209 ||
Anta or ‘end’ (antaḥ) is known (smṛtaḥ) as death (vināśaḥ), but (tu) its (tasya) end (antaḥ) is **** (Liberation?), which shines (bhāti) everywhere (sarvataḥ), devoid of the incited diversity of the scriptures (śāstra-pra-pañca-kalanā-varjitaḥ). || 209 ||
𑆃𑆣𑆶𑆫𑆷𑆥𑆶 𑇆𑇑𑇐𑇒𑇆
अधःशब्देन कथितो वेद्यो रूपादिविभ्रमः ।
भवभेदपदस्तच्च रागद्वेषादिविप्लुतः ॥२१०॥
स एवेह समाख्यातः सर्वोत्तीर्णस्वरामयः ।
व्यक्ताव्यक्तद्वयोत्तीर्णमूर्ध्वं शिवमयं परम् ॥२११॥
तथा च रुरुणा प्रोक्तमधःशब्देन तत्त्वतः ।
सृष्टिस्थित्युपसंहाररूपं भेदत्रयं सदा ॥२१२॥
स्मृतमूर्ध्वं तु सहसा तदेवेह्रानिकेतनम् ।
कालग्रासान्तदेहं तु सर्वदिक्कं निरन्तरम् ॥२१३॥
Adhaḥśabdena kathito vedyo rūpādivibhramaḥ |
Bhavabhedapadastacca rāgadveṣādiviplutaḥ || 210 ||
Sa eveha samākhyātaḥ sarvottīrṇasvarāmayaḥ |
Vyaktāvyaktadvayottīrṇamūrdhvaṃ śivamayaṃ param || 211 ||
Tathā ca ruruṇā proktamadhaḥśabdena tattvataḥ |
Sṛṣṭisthityupasaṃhārarūpaṃ bhedatrayaṃ sadā || 212 ||
Smṛtamūrdhvaṃ tu sahasā tadevehrāniketanam |
Kālagrāsāntadehaṃ tu sarvadikkaṃ nirantaram || 213 ||
The word ‘adhaḥ’ --lit. lower region-- (adhaḥ-śabdena) means (kathitaḥ) ‘the dualistic state of saṃsāra’ (bhava-bheda-padaḥ). It is to be understood (vedyaḥ) as a confusion brought about by the perception of various realities, etc. (rūpa-ādi-vibhramaḥ), overwhelmed with love, hatred, etc. (rāga-dveṣa-ādi-viplutaḥ). || 210 ||
(But that which) (saḥ…eva) is called (samākhyātaḥ) here (iha) the embodiment of the all-transcending Resonance of Consciousness (sarva-uttīrṇa-svarā-mayaḥ) beyond the duality of manifestation and its absence (vyakta-avyakta-dvaya-uttīrṇaḥ) is the Supreme (param) upper region (ūrdhvam), Śiva Himself (śiva-mayam). || 211 ||
Likewise (tathā…ca), as it has been told (proktam) by Ruru (ruruṇā), in reality (tattvataḥ), the word ‘adhaḥ’ (adhaḥ-śabdena) refers to the triad of differences (bheda-trayam), the constant (sadā) appearance of manifestation, maintenance and dissolution (sṛṣṭi-sthiti-upasaṃhāra-rūpam). || 212 ||
Here (iha), it --i.e. even the lower region-- is (tat…eva) suddenly (sahasā) recognized (smṛtam) as the all-pervading (sarvadikkam) and abodeless upper one (aniketanam…ūrdhvam) without intervals (of space and time) (nirantaram), and (tu) It appears at the end of the devouring of time (kāla-grāsa-anta-deham). || 213 ||
𑆢𑆴𑆛𑇀𑆛𑆾 𑆤𑆴𑆛𑇀𑆛𑆾 𑇆𑇑𑇐𑇓𑇆
Seen (then) vanished
इत्थं भेदमयं सर्वं कालाग्न्यादिशिवान्तकं ।
तत्त्वेन व्यपदेशेन सकृद्यद्दृष्टमक्रमात् ॥२१४॥
तत्क्षणान्नाशमायाति तदेवाद्वयचित्पदे ।
अस्पर्शस्पर्शं संहुत्वा स्वल्पासम्पर्कतो’ भितः ॥२१५॥
Itthaṃ bhedamayaṃ sarvaṃ kālāgnyādiśivāntakaṃ |
Tattvena vyapadeśena sakṛdyaddṛṣṭamakramāt || 214 ||
Tatkṣaṇānnāśamāyāti tadevādvayacitpade |
Asparśasparśaṃ saṃhutvā svalpāsamparkato’ bhitaḥ || 215 ||
Hence (ittham), the whole universe (sarvam), which (yat) is made of differences (bheda-mayam) from Kālāgni --i.e. earth-- to Śiva (kāla-agni-ādi-śiva-antakam), is suddenly (sakṛt) perceived (dṛṣṭam) without succession (akramāt) through proper (tattvena) instructions (vyapadeśena) at the moment (tatkṣaṇāt) when it (tat…eva) completely (abhitaḥ) dissolves (nāśam…āyāti) into the state of non-dualistic Consciousness (advaya-cit-pade) after sacrificing (saṃhutvā) opposites (asparśa-sparśam) due to the lack of contact with the insignificant (svalpa-asamparkataḥ). || 214-215 ||
पूजासङ्क्रमकथनक्रमेणाक्रमतत्परः ।
पीठेश्वरीमुखायातगीतिचर्चामहोदयः ॥२१६॥
को’प्यनुत्तरचिद्व्योमप्रापकः सततोदितः ।
वाच्यवाचकसम्बन्धनिर्मुक्तो जयतादजः ॥२१७॥
पञ्चाधिकशतेनेहपदौघो यः स्थितः परः ।
त्रिंशच्चर्चारहस्येन निर्भरस्तेन सर्वदा ॥२१८॥
चर्चेयं भातिनितरां सम्यग्गर्भागतासमा ।
वक्त्राद्वक्त्रक्रमेणोच्चैः सतां हृदि विजृम्भते ॥२१९॥
Pūjāsaṅkramakathanakrameṇākramatatparaḥ |
Pīṭheśvarīmukhāyātagīticarcāmahodayaḥ || 216 ||
Ko’pyanuttaracidvyomaprāpakaḥ satatoditaḥ |
Vācyavācakasambandhanirmukto jayatādajaḥ || 217 ||
Pañcādhikaśatenehapadaugho yaḥ sthitaḥ paraḥ |
Triṃśaccarcārahasyena nirbharastena sarvadā || 218 ||
Carceyaṃ bhātinitarāṃ samyaggarbhāgatāsamā |
Vaktrādvaktrakrameṇoccaiḥ satāṃ hṛdi vijṛmbhate || 219 ||
The unborn (ajaḥ), indescribable (kaḥ…api) , and ever-present (satatā-uditaḥ) Great Emergence of the Carcā-s or Songs -attained from the Mouths of the Mistresses of the Pīṭha (pīṭha-īśvarī-mukha-āyāta-gīti-carcā-mahā-udayaḥ)- is leading to the Sky of unsurpassable Consciousness (anuttara-cit-vyoma-prāpakaḥ) through the sequential unfolding of Worship, Oral Instruction and Transmission (pūjā-saṅkrama-kathana-krameṇa).
It is dedicated to unveiling ‘non-succession’ (akrama-tat-paraḥ), and it is detached from the connection between the speaker and the spoken --i.e. or words and their meanings-- (vācya-vācaka-sambandha-nirmuktaḥ). || 216-217 ||
It is presented (sthitaḥ) here (iha) as the series of the Pada-s --i.e. Chummā-s-- (pada-aughaḥ), counting one hundred and five --i.e. in available manuscripts only one hundered and two-- (pañcādhika-śatena), which (yaḥ) is always (sarvadā) Supreme (paraḥ) and full of (nirbharaḥ) the (tena) ‘Secret of the Thirty Carcā-s’ (triṃśat-carcā-rahasyena).
This (iyam) Carcā or Discussion --i.e. the instruction of the Mistresses of the Pīṭha-- (carcā) shines (bhāti) completely (samyak) identical to that which lies in the Womb --i.e. within-- (garbhā-gatā-samā); and in the highest degree (nitarām), It blossoms (vijṛmbhate) intensly (uccaiḥ) in the Heart (hṛdi) of real devotees (satām) when It is transmitted orally (vaktrāt…vaktra-krameṇa). || 218-219 ||
Epilogue
एवं तत्त्वं विभातीह शान्ताश्चान्ततरं परम् ।
पूज्यपूजकपूजादिविकल्पपरिवर्जितम् ॥२२०॥
साक्षात्कारमहाज्ञानयोगध्यानादिसङ्क्षयात् ।
सर्वत्र सर्वतो नित्यं कुर्वन्नपि विचेष्तितम् ॥२२१॥
केषां चिन्महतां नूनं सतामक्रमचेतसां ।
षड्भिरस्त्रैर्महोद्भासैरहङ्कारस्तु गर्वितः ॥२२२॥
इन्द्रियाख्यैरनन्ताभिर्वासनाभिर्विनासितः ।
यः स एव पुराहं तु दुर्वासा नाम विश्रुतः ॥२२३॥
यः प्राक्प्राप्तमहाज्ञानः सिद्धनाथप्रसादतः ।
स एवाहं तु सञ्जातो निष्क्रियो विगतस्पृहः ॥२२४॥
निरहङ्कारचिद्धामव्यापी नित्यं विकास्वरः ।
सर्वत्र सर्वतः साक्षाच्चरमाणोप्यनावृतः ॥२२५॥
स्वस्वरूपसमाविष्तो निर्भयः संस्थितो’ चलः ।
इत्थं रहस्यमतुलं निर्भयं ते प्रकाशितम् ॥२२६॥
कारणैरप्यगम्यं तु निःसन्दिग्धमनुत्तमम् ।
अविनाशमनावेशं सर्वेषां सततोदितम् ॥२२७॥
अस्पर्शस्पर्शविस्तारमधिष्ठानमपूर्वकम् ।
तस्मादेतत्समाविश्य सततं निरवग्रहः ॥२२८॥
उन्मनीभावनिरतो विहर स्वस्वतन्त्रतः ।
परमानुभवोन्मादचर्वणोन्मत्तचेतनः ॥२२९॥
*****************लोके*******क्रमे ।
वक्त्राद्वक्त्रेण वक्तव्यं नेदं लेख्यं तु पुस्तके ।
शास्त्रप्रपञ्चरचनावर्जितं हि यतो’ भितः ॥२३०॥
इत्थं मुखागमरहस्यमहोदयेन पूर्णातिपूर्णमृतं परमात् ।
सारं निर्वर्तितं मुनिवरेण रहस्यगर्भं शास्त्रप्रपञ्चकलनाकलितं परं
यत् ॥२३१॥
संसारसंभ्रमछयप्रविभागवर्तसंवर्तसंक्षयगतेरविकल्पमुर्ति ।
साक्षादनाविलधिया लघुवाक्क्रमेण मुद्राधरस्तु विधेद तदनन्तशक्तिः ॥ २३२
॥
कालाकालकलाकलापविभवं संभक्ष्यचिद्वृत्तितो भित्त्वा ज्ञानमहार्थकारम्
अभितः संयग्वृथा तत्त्वतः ।
उद्घाट्य तु निरुत्तरोत्तरदृशा छुम्माख्यसंकेतके भेदाभेदविवर्जिते निरुपमे
प्रोच्छैः प्रकाषः कृतः ॥२३३॥
इति छुम्मासंकेतप्रकाशः श्रीनिष्क्रियानन्दप्रकाशितस्संपूर्णः ॥
Evaṃ tattvaṃ vibhātīha śāntāścāntataraṃ param |
Pūjyapūjakapūjādivikalpaparivarjitam || 220 ||
Sākṣātkāramahājñānayogadhyānādisaṅkṣayāt |
Sarvatra sarvato nityaṃ kurvannapi viceṣtitam || 221 ||
Keṣāṃ cinmahatāṃ nūnaṃ satāmakramacetasāṃ |
Ṣaḍbhirastrairmahodbhāsairahaṅkārastu garvitaḥ || 222 ||
Indriyākhyairanantābhirvāsanābhirvināsitaḥ |
Yaḥ sa eva purāhaṃ tu durvāsā nāma viśrutaḥ || 223 ||
Yaḥ prākprāptamahājñānaḥ siddhanāthaprasādataḥ |
Sa evāhaṃ tu sañjāto niṣkriyo vigataspṛhaḥ || 224 ||
Nirahaṅkāraciddhāmavyāpī nityaṃ vikāsvaraḥ |
Sarvatra sarvataḥ sākṣāccaramāṇopyanāvṛtaḥ || 225 ||
Svasvarūpasamāviṣto nirbhayaḥ saṃsthito’ calaḥ |
Itthaṃ rahasyamatulaṃ nirbhayaṃ te prakāśitam || 226 ||
Kāraṇairapyagamyaṃ tu niḥsandigdhamanuttamam |
Avināśamanāveśaṃ sarveṣāṃ satatoditam || 227 ||
Asparśasparśavistāramadhiṣṭhānamapūrvakam |
Tasmādetatsamāviśya satataṃ niravagrahaḥ || 228 ||
Unmanībhāvanirato vihara svasvatantrataḥ |
Paramānubhavonmādacarvaṇonmattacetanaḥ || 229 ||
*****************loke*******krame |
Vaktrādvaktreṇa vaktavyaṃ nedaṃ lekhyaṃ tu pustake |
Śāstraprapañcaracanāvarjitaṃ hi yato’ bhitaḥ || 230 ||
Itthaṃ mukhāgamarahasyamahodayena pūrṇātipūrṇamṛtaṃ paramāt |
Sāraṃ nirvartitaṃ munivareṇa rahasyagarbhaṃ śāstraprapañcakalanākalitaṃ paraṃ
yat || 231 ||
Saṃsārasaṃbhramachayapravibhāgavartasaṃvartasaṃkṣayagateravikalpamurti | Sākṣādanāviladhiyā laghuvākkrameṇa mudrādharastu vidheda tadanantaśaktiḥ || 232 ||
Kālākālakalākalāpavibhavaṃ saṃbhakṣyacidvṛttito bhittvā jñānamahārthakāram
abhitaḥ saṃyagvṛthā tattvataḥ |
Udghāṭya tu niruttarottaradṛśā chummākhyasaṃketake bhedābhedavivarjite nirupame
procchaiḥ prakāṣaḥ kṛtaḥ || 233 ||
Iti chummāsaṃketaprakāśaḥ śrīniṣkriyānandaprakāśitassaṃpūrṇaḥ ||
Thus (evam), Supreme (param) Reality (tattvam) appears (vibhāti) here (iha) as more peaceful (śāntataram) than peace (śāntāt). It is devoid of thoughts about worship, the worshipper and the worshipped (pūjya-pūjaka-pūjā-ādi-vikalpa-pari-varjitam). || 220 ||
But through the complete disappearance of concepts like ‘realization’, ‘great wisdom’, ‘yoga’, ‘meditation’, etc. (sākṣātkāra-mahā-jñāna-yoga-dhyāna-ādi-saṅkṣayāt), It remains active (kurvat…api…viceṣṭitam) and ever-present (nityam) everywhere (sarvatra), on all sides (sarvataḥ). || 221 ||
In case of some (keṣām-cit) great (mahatām) devotee-s (satām) with a non-sequential awareness (akrama-cetasām), their ego (ahaṅkāraḥ…tu) definitely (nūnam) swells with pride (garvitaḥ) due to the great radiance (maha-udbhāsaiḥ) of the six (ṣaḍbhiḥ) weapons (astraiḥ). || 222 ||
I was one of them (aham…tu…saḥ…eva) when I was (purā) called (viśrutaḥ) ‘Durvāsāḥ’ (durvāsāḥ…nāma), who (yaḥ) was destroyed by the infinite (anantābhiḥ) impressions (vāsanābhiḥ) called ‘the senses’ (indriya-ākhyaiḥ). || 223 ||
After attaining the Great Wisdom (prāk-prāpta-mahā-jñānaḥ) through the Grace of Siddhanātha (siddha-nātha-prasādataḥ), now I am (aham…tu) the same one (saḥ…eva), but reborn (sañjātaḥ) as Niṣkriyaḥ, the Actionless One (niṣkriyaḥ), devoid of desire (vigata-spṛhaḥ). || 224 ||
Pervading the Abode of Egoless Consciousness (nirahaṅkāra-cit-dhāma-vyāpī), I am always (nityam), and completely (sarvataḥ) expanded (vikāsvaraḥ) before my eyes (sākṣāt) everywhere (sarvatra). I am still active (caramāṇaḥ), but (api) uncovered (anāvṛtaḥ), and absorbed into my true essential nature (sva-sva-rūpa-samāviṣtaḥ). I am fearless (nirbhayaḥ), and -being unchangeable - (acalaḥ), I am firm (saṃsthitaḥ). || 225 - 226ab ||
This way (ittham), this unequalled (atula), fearless (nirbhayam) Secret (rahasyam), which is unfit to be approached (agamyam) by the senses -for it is invisible- (kāraṇaiḥ), is (tu) free of doubts (niḥsandigdham), free of death (avināśam), and unsurpassed (anuttamam). It is beyond ‘entering’ (into one’s own Self) (anāveśam), as it is the expansion of the Toucheless Touch (asparśa-sparśa-vistāram). It is the incomparable (apūrvakam) base (adhiṣṭhānam) which is always ever-present (satatā-uditam) in everyone (sarveṣām). It is brought to light (prakāśitam) for you --i.e. for the reader-- (te). || 226cd - 228ab ||
Therefore (tasmāt), having absorbed (samāviśya) into this state (etat), you become pleased with mindless awareness (unmanī-bhāva-nirataḥ), as your intellect is drenched in the Nectar of Supreme Perception (parama-anubhava-unmāda-carvaṇa-unmatta-cetanaḥ). Being constantly (satatam) Independent this way (niravagrahaḥ) due your own Freedom (sva-sva-tantrataḥ), just move freely (vihara)! || 228cd - 229 ||
This state (idam) is not (na) to be written (lekhyam) in books (pustake). It is to be transmitted orally (vaktavyam…vaktreṇa…vaktrāt), because (hi…yataḥ) it is completely (abhitaḥ) free of the confusions produced by the prolixity of the scriptures (śāstra-prapañca-racanā-varjitam). || 230 ||
Thus (ittham), the most exceptional nectar surpassing even the zenith of fullness (pūrṇā-ati-pūrṇā-amṛtam…sāram) has been explained (nirvartitam) by the best sage (muni-vareṇa) through the Great Emergence of the Secret of Oral Instructions (mukha-āgama-rahasya-mahā-udayena).
In the highest sense (paramāt), It is that Supreme (param) Womb of Secret (rahasya-garbham) which (yat) is far beyond the grasp of the scriptures’ extensive discourse (śāstra-prapañca-kalanā-akalitam). || 231 ||
Due to the complete dissolution of separation, which forms the darkness known as “wandering in saṃsāra” (saṃsāra-saṃbhrama-chaya-pravibhāga-varta-saṃvarta-saṃkṣaya-gateḥ), you are the embodiment of thoughtlessness now (avikalpa-murtiḥ). Being the holder of all the Mudrā-s (mudrā-dharaḥ…tu), you must understand this Supreme Nectar (vidheta). Let these simple words guide you (laghu-vāk-krameṇa), aided by your enlightened intellect (anāvila-dhiyā), since what is in front of your eyes (sākṣāt), is none other than Your Infinite Śakti (tat-ananta-śaktiḥ). || 232 ||
After understanding (saṃbhakṣya) that Power which reveals Great Reality in the form of Knowledge, and intertwines the notions of 'time' and 'timelessness,' merging them into a singular reality (kāla-akāla-kalā-kalāpa-vibhavam…jñāna-mahā-artha-kāram), and then properly distinguishing It from ‘spiritual activities’ or ‘mental activities’ (cit-vṛttitaḥ…abhitaḥ…bhittvā), since they are completely useless (saṃyak-vṛthā) in the highest sense (tattvataḥ), and finally revealing It (udghāṭya) through the highest viewpoint (uttara-uttara-dṛśā); the Illumination (prakāśraḥ) of the unequalled short instructions of the so called ‘Chummā-s’ or ‘secret teachings’ (chummā-ākhya-saṃketake…nirupame), devoid of the difference between duality and non-duality (bheda-abheda-vivarjite), was written (kṛtaḥ) in detail (proccaiḥ). || 233 ||
|| The ‘Chummāsaṃketaprakāśaḥ’ or the ‘The Light or Illumination of the Instructions of the Chummā-s’ (chummā-saṃketa-prakāśaḥ), revealed by Venerable Niṣkriyānanda (śrī-niṣkriyā-ānanda-prakāśitaḥ), is complete (iti…saṃpūrṇaḥ). ||
Sanskrit source:
Staatbibliothek
zu Berlin,
Hs. or. 11387
