Mahānaya

Deśikastotram

Hymn about teachers

David Durvāsāḥ

𑆱𑆾𑆩𑆳𑆤𑆤𑇀𑆢𑆩𑆠𑆳𑆪 𑆮𑆽 𑆨𑆓𑆮𑆠𑆼 𑆤𑆴𑆠𑇀𑆪𑆁 𑆤𑆩𑆾’𑆱𑇀𑆠𑆶 𑆱𑇀𑆮𑆣𑆳
𑆯𑆽𑆮𑆵 𑆪𑆳 𑆫𑆲𑆴𑆠𑆳 𑆤 𑆱𑆫𑇀𑆓𑆬𑆪𑆤𑆼𑆤𑆳𑆥𑇀𑆪𑆠𑇀𑆫 𑆤𑆳𑆬𑆩𑇀𑆧𑆴𑆤𑆵  𑇅
𑆠𑆱𑇀𑆪𑆳𑆤𑆶𑆓𑇀𑆫𑆲𑆠𑆂 𑆥𑇀𑆫𑆢𑆫𑇀𑆯𑆴𑆠𑆫𑆲𑆱𑇀𑆪𑆼𑆤𑆽𑆮 𑆢𑆸𑆰𑇀𑆛𑆴𑆂 𑆱𑆢𑆳
𑆤𑆵𑆫𑆷𑆥𑇀𑆪𑆳 𑆯𑆴𑆮𑆤𑆳𑆡𑆱𑆠𑇀𑆪𑆮𑆫𑆩𑆳𑆬𑆾𑆑𑇀𑆪𑆳𑆨𑆴𑆠𑆂 𑆱𑇀𑆥𑆤𑇀𑆢𑆴𑆤𑆵 𑇆𑇑𑇆

सोमानन्दमताय वै भगवते नित्यं नमो’स्तु स्वधा
शैवी या रहिता न सर्गलयनेनाप्यत्र नालम्बिनी  ।
तस्यानुग्रहतः प्रदर्शितरहस्येनैव दृष्टिः सदा
नीरूप्या शिवनाथसत्यवरमालोक्याभितः स्पन्दिनी ॥१॥

Somānandamatāya vai bhagavate nityaṃ namo’stu svadhā
śaivī yā rahitā na sargalayanenāpyatra nālambinī  |
Tasyānugrahataḥ pradarśitarahasyenaiva dṛṣṭiḥ sadā
nīrūpyā śivanāthasatyavaramālokyābhitaḥ spandinī || 1 ||

Let there be (astu) Salutation (namaḥ…svadhā) always (nityam) to the Divine (bhagavate) Doctrine of Somānandaḥ (soma-ānanda-matāya…vai)! After seeing (ālokya) the Most Excellent Reality of Lord Śiva (śiva-nātha-satya-varam), the Viewpoint (dṛṣṭiḥ) of Śiva (śaivī), Which is (yā) to be ascertained (nīrūpyā) merely (eva) by the Secrets revealed (pradarśita-rahasyena) by His --i.e. Somānanda’s-- (tasya) Grace (anugrahataḥ), (and Which) is though (api) not (na) deprived (rahitā) of ‘being the Place of Repose’ for manifestation (sarga-layanena), (is also) not (na) dependent (alambinī) on it (atra), Vibrates (spandinī) in continuity (sadā) everywhere (abhitaḥ). || 1 ||

𑆑𑆿𑆬𑆳𑆖𑆳𑆫𑇀𑆪𑆩𑆲𑆳𑆫𑇀𑆟𑆱𑆴𑆁𑆲𑆑𑆡𑆤𑆱𑇀𑆪𑆳𑆠𑆂 𑆱𑇀𑆮𑆒𑆼 𑆱𑇀𑆡𑆳𑆤𑆴𑆤𑆂
𑆖𑆑𑇀𑆫𑆼𑆯𑆳𑆓𑆲𑆤𑆳𑆩𑆲𑆳𑆤𑆪𑆑𑆡𑆳𑆱𑆩𑇀𑆨𑆳𑆰𑆴𑆟𑆂 𑆯𑇀𑆫𑆵𑆩𑆠𑆂  𑇅
𑆩𑆼𑆬𑆳𑆥𑆳𑆱𑇀𑆥𑆢𑆓𑆯𑇀𑆩𑆯𑆳𑆤𑆮𑆴𑆢𑆶𑆰𑆂 𑆱𑆼𑆮𑆳𑆱𑇀𑆠𑇀𑆮𑆣𑆳𑆤𑆁 𑆥𑆫𑆂
𑆱𑆫𑇀𑆮𑆁 𑆠𑆼𑆤 𑆱𑆩𑆳𑆱𑆠𑆾’𑆥𑆴 𑆖 𑆱𑆢𑆳 𑆱𑆾’𑆮𑆫𑇀𑆟𑆱𑆁𑆢𑆳𑆪𑆑𑆂 𑇆𑇒𑇆

कौलाचार्यमहार्णसिंहकथनस्यातः स्वखे स्थानिनः
चक्रेशागहनामहानयकथासम्भाषिणः श्रीमतः  ।
मेलापास्पदगश्मशानविदुषः सेवास्त्वधानं परः
सर्वं तेन समासतो’पि च सदा सो’वर्णसंदायकः ॥२॥

Kaulācāryamahārṇasiṃhakathanasyātaḥ svakhe sthāninaḥ
cakreśāgahanāmahānayakathāsambhāṣiṇaḥ śrīmataḥ  |
Melāpāspadagaśmaśānaviduṣaḥ sevāstvadhānaṃ paraḥ
sarvaṃ tena samāsato’pi ca sadā so’varṇasaṃdāyakaḥ || 2 ||

Now (ataḥ), let there be (astu) Devotion (sevā), (and) Attention (avadhānam) to the Venerable Speech of the Kaula teacher, the Great Arṇasiṃhaḥ (kaula-ācārya-mahā-arṇasiṃha-kathanasya…śrīmataḥ), that Rests (sthānine) in one’s own Sky of Consciousness (sva-khe), (and) narrates the Doctrine of the Mahānaya that is the Abyss of the Mistress of the Wheel (cakra-īśā-gahanā-mahānaya-kathā-sambhāṣiṇaḥ). (It) Knows the Cremation Ground dwelling in the Place of Melāpa or Union (melāpa-āspada-ga-śmaśāna-viduṣaḥ), (and) though (api…ca) (explains) everything (sarvam…tena) in brief (samāsataḥ), He (saḥ) is always (sadā) the Supreme Bestower of the letter ‘A’ (avarṇa-saṃdāyakaḥ…paraḥ). || 2 ||

𑆨𑆷𑆠𑇀𑆪𑆳𑆑𑇀𑆪𑆳𑆪 𑆱𑆶𑆤𑆳𑆪𑆑𑆳𑆪 𑆩𑆶𑆤𑆪𑆼 𑆤𑆴𑆠𑇀𑆪𑆁 𑆤𑆩𑆾’𑆱𑇀𑆠𑆶 𑆱𑇀𑆮𑆘𑆂
𑆱𑆩𑇀𑆪𑆑𑇀𑆱𑇀𑆮𑆱𑇀𑆡𑆩𑆶𑆥𑆳𑆪𑆩𑆼𑆮𑆩𑆴𑆲 𑆢𑆣𑇀𑆪𑆳𑆠𑇀𑆱𑆠𑇀𑆥𑆡𑆳𑆤𑇀𑆮𑆼𑆰𑆴𑆟𑆩𑇀  𑇅
𑆨𑆑𑇀𑆠𑆳𑆤𑆳𑆁 𑆤𑆴𑆫𑆠𑆳𑆠𑇀𑆩𑆤𑆾’ 𑆯𑇀𑆫𑆶𑆓𑆬𑆴𑆠𑆳𑆤𑆳𑆩𑆳𑆢𑆫𑆳𑆢𑇀𑆪𑆾𑆓𑆴𑆤𑆳𑆩𑇀
𑆮𑆴𑆖𑇀𑆗𑆼𑆢𑆠𑇀𑆮𑆮𑆴𑆑𑆬𑇀𑆥𑆘𑆳𑆬𑆫𑆲𑆴𑆠𑆾’𑆪𑆁 𑆘𑆳𑆓𑆫𑆷𑆑𑆠𑇀𑆮𑆓𑆂 𑇆𑇓𑇆

भूत्याक्याय सुनायकाय मुनये नित्यं नमो’स्तु स्वजः
सम्यक्स्वस्थमुपायमेवमिह दध्यात्सत्पथान्वेषिणम्  ।
भक्तानां निरतात्मनो’ श्रुगलितानामादराद्योगिनाम्
विच्छेदत्वविकल्पजालरहितो’यं जागरूकत्वगः ॥३॥

Bhūtyākyāya sunāyakāya munaye nityaṃ namo’stu svajaḥ
samyaksvasthamupāyamevamiha dadhyātsatpathānveṣiṇam  |
Bhaktānāṃ niratātmano’ śrugalitānāmādarādyoginām
vicchedatvavikalpajālarahito’yaṃ jāgarūkatvagaḥ || 3 ||

Let there be (astu) Self-born (svajaḥ) Salutation (namaḥ…svadhā) always (nityam) to the Great Teacher (sunāyakāya), to the Sage (munaye) Bhūtiḥ (bhūtyākyāya), (Who) teaches (dadhyāt) here (iha) only this (ayam) means (upāyam…evam) of ‘being watchful’ (jāgarūka-tva-gaḥ) which (yaḥ) rests perfectly in one’s own Self (samyak-sva-stham) (and) is truly devoid of the trap of thoughts about separated existence (vicchedatva-vikalpa-jāla-rahitaḥ), to (those) yogīn-s (yoginām) who are searching for the right path (satpatha-anveṣiṇam) (because they) are devoted (bhaktānām) to pleasing their Self (nirata-ātmanaḥ), (and) ooze with tears (aśru-galitānām) of respect (ādarāt). || 3 ||

𑆠𑆱𑇀𑆩𑆽 𑆪𑆼𑆤 𑆩𑆲𑆳𑆤𑆪𑆳𑆒𑇀𑆪 𑆅𑆠𑆴 𑆠𑆠𑇀𑆱𑆷𑆠𑇀𑆠𑆥𑇀𑆫𑆑𑆳𑆯𑆂 𑆱𑇀𑆦𑆶𑆫𑆼𑆠𑇀
𑆖𑆳𑆤𑆳𑆩𑇀𑆤𑆼’𑆥𑆴 𑆖 𑆥𑆵𑆜𑆖𑆑𑇀𑆫𑆱𑆠𑆠𑆴𑆱𑇀𑆫𑆾𑆠𑆾 𑆤𑆩𑆾’𑆱𑇀𑆠𑆶 𑆱𑇀𑆮𑆣𑆳  𑇅
𑆠𑆼𑆤𑆾𑆢𑇀𑆢𑆼𑆯𑇀𑆪𑆩𑆠𑆾’𑆠𑇀𑆫 𑆩𑆷𑆫𑇀𑆠𑆴𑆓𑆠𑆴𑆫𑆳𑆤𑆤𑇀𑆢𑆥𑇀𑆫𑆑𑆳𑆯𑆾 𑆨𑆮𑆼𑆠𑇀
𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆮𑆸𑆠𑇀𑆠𑆴𑆓𑆮𑆸𑆤𑇀𑆢𑆖𑆑𑇀𑆫𑆓𑆬𑆤𑆁 𑆮𑇀𑆪𑆾𑆩𑆼𑆯𑇀𑆮𑆫𑆵𑆫𑆷𑆥𑆪𑆳 𑇆𑇔𑇆

तस्मै येन महानयाख्य इति तत्सूत्तप्रकाशः स्फुरेत्
चानाम्ने’पि च पीठचक्रसततिस्रोतो नमो’स्तु स्वधा  ।
तेनोद्देश्यमतो’त्र मूर्तिगतिरानन्दप्रकाशो भवेत्
प्रत्यावृत्तिगवृन्दचक्रगलनं व्योमेश्वरीरूपया ॥४॥

Tasmai yena mahānayākhya iti tatsūttaprakāśaḥ sphuret
cānāmne’pi ca pīṭhacakrasatatisroto namo’stu svadhā  |
Tenoddeśyamato’tra mūrtigatirānandaprakāśo bhavet
pratyāvṛttigavṛndacakragalanaṃ vyomeśvarīrūpayā || 4 ||

Let there be (astu) Salutation (namaḥ…svadhā) to (tasmai) the nameless (anāmne) author of the Mahānayaprakāśa --lit. that Prakāśa or Illumination which is called Mahānaya, and which is properly composed and made shine by him-- (mahā-ānaya-ākhya…iti…tat-sūtta-prakāśaḥ…yena…sphuret), Who (api…ca…tena) explaines (uddeśyam) the continuous flow of the Pīṭhacakra --i.e. the ‘place’ of Resting’-- (pīṭha-cakra-satati-srotaḥ), and (ataḥ) (he explaines that) there --i.e. in the Pīṭhacakra-- (atra), the Process of (the Wheels of) ‘Mūrti’ --i.e. limited subject-- (mūrti-gatiḥ), ‘Ānanda’ --i.e. object-- and ‘Prakāśa’ --i.e. cognition-- (ānanda-prakāśaḥ) takes place (bhavet). (Then, shines) the melting or oozing of the Vṛndacakra --i.e. the Wheel of Totality-- pervaded by the ‘Returning Process’ (prati-āvṛtti-ga-vṛnda-cakra-galanam), in the form of Vyomeśvarī --i.e. the Mistress of the Sky of Universal Consciousness-- (vyoma-īśvarī-rūpayā). || 4 ||

𑆤𑆳𑆤𑆳𑆩𑇀𑆤𑆳𑆪𑆧𑆲𑆷𑆑𑇀𑆠𑆴𑆓𑆳𑆨𑆴𑆤𑆮𑆓𑆶𑆥𑇀𑆠𑆳𑆪 𑆥𑇀𑆫𑆟𑆳𑆩𑆾’ 𑆮𑆴𑆢𑆠𑇀
𑆯𑆽𑆮𑆳𑆖𑆳𑆫𑇀𑆪 𑆅𑆲𑆳𑆠𑇀𑆩𑆨𑆷𑆯𑆠𑆑𑆮𑆑𑇀𑆠𑇀𑆫𑆳𑆘𑇀𑆘𑇀𑆚𑆳𑆤𑆩𑆠𑇀𑆫𑆳𑆓𑇀𑆫𑆱𑆠𑇀  𑇅
𑆱𑆫𑇀𑆮𑆁 𑆱𑆾’𑆥𑆴 𑆠𑆶 𑆠𑆠𑇀𑆫 𑆱𑆁𑆓𑆩𑆪𑆠𑆵𑆯𑆼 𑆖𑆼𑆠𑆱𑆴 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆴
𑆍𑆑𑆵𑆑𑆸𑆠𑇀𑆪𑆩𑆱𑆿 𑆖 𑆱𑆁𑆮𑆴𑆢𑆁𑆃𑆠𑆾 𑆮𑆴𑆯𑇀𑆮𑆳𑆠𑇀𑆩𑆴𑆑𑆳𑆁 𑆠𑆤𑇀𑆪𑆠𑆴 𑇆𑇕𑇆

नानाम्नायबहूक्तिगाभिनवगुप्ताय प्रणामो’ विदत्
शैवाचार्य इहात्मभूशतकवक्त्राज्ज्ञानमत्राग्रसत्  ।
सर्वं सो’पि तु तत्र संगमयतीशे चेतसि स्वात्मनि
एकीकृत्यमसौ च संविदंअतो विश्वात्मिकां तन्यति ॥५॥

Nānāmnāyabahūktigābhinavaguptāya praṇāmo’ vidat
śaivācārya ihātmabhūśatakavaktrājjñānamatrāgrasat  |
Sarvaṃ so’pi tu tatra saṃgamayatīśe cetasi svātmani
ekīkṛtyamasau ca saṃvidaṃato viśvātmikāṃ tanyati || 5 ||

Respectful Salutation (praṇāmaḥ…svadhā) to Abhinavagupta, the Śaiva Ācārya, Who is well versed in many oral secrets (and) scriptural traditions (nānā-āmnāya-bahu-ukti-ga-abhinava-guptāya…śaiva-ācāryaḥ). In this world (iha…atra), He (asau) absorbed (agrasat) (and) understood (avidat) knowledge (jñānam) from hunderds of Self-born mouths (ātmā-bhū-śataka-vaktrāt), and (api…tu) He (saḥ) united (saṃgamayati) them all (sarvam) in the Heart (cetasi) of the Lord (īśe) That (tatra) is one’s own Self (svātmani). Then (ca…ataḥ), after He (asau) combined (them as One Stream of Knowledge, He) (ekī-kṛtyam) expanded (tanyati) (It) as Universal (saṃvidam) Consciousness (viśva-ātmikām). || 5 ||

𑆱𑆾𑆩𑆳𑆤𑆤𑇀𑆢𑆩𑆠𑆳𑆯𑇀𑆫𑆪𑆵𑆯𑇀𑆮𑆫𑆓𑆠𑆳𑆨𑆴𑆘𑇀𑆚𑆳𑆑𑆫𑆳𑆪𑆳𑆠𑇀𑆩𑆤𑆼
𑆪𑆾’𑆱𑆿 𑆯𑆶𑆢𑇀𑆣𑆱𑆶𑆩𑆳𑆠𑆸𑆠𑆳𑆱𑆶𑆔𑆛𑆪𑆶𑆑𑇀𑆠𑆼𑆫𑇀𑆨𑆳𑆰𑆴𑆠𑆾 𑆢𑆼𑆯𑆴𑆤𑆼  𑇅
𑆤𑆳𑆨𑇀𑆪𑆳𑆱𑆾’ 𑆱𑇀𑆠𑆴 𑆤 𑆣𑆳𑆫𑆟𑆳𑆠𑇀𑆫 𑆱𑆲𑆘𑆳 𑆮𑆴𑆢𑇀𑆪𑆳𑆥𑆴 𑆱𑆳𑆑𑇀𑆰𑆳𑆢𑇀𑆨𑆸𑆠𑆳
𑆱𑆁𑆮𑆴𑆢𑇀𑆫𑆷𑆥𑆫𑆲𑆱𑇀𑆪𑆩𑆼𑆮𑆩𑆩𑆶𑆤𑆳 𑆱𑇀𑆥𑆰𑇀𑆛𑆁 𑆥𑇀𑆫𑆤𑆳𑆩𑆂 𑆱𑇀𑆮𑆣𑆳 𑇆𑇖𑇆

सोमानन्दमताश्रयीश्वरगताभिज्ञाकरायात्मने
यो’सौ शुद्धसुमातृतासुघटयुक्तेर्भाषितो देशिने  ।
नाभ्यासो’ स्ति न धारणात्र सहजा विद्यापि साक्षाद्भृता
संविद्रूपरहस्यमेवममुना स्पष्टं प्रनामः स्वधा ॥६॥

Somānandamatāśrayīśvaragatābhijñākarāyātmane
yo’sau śuddhasumātṛtāsughaṭayukterbhāṣito deśine  |
Nābhyāso’ sti na dhāraṇātra sahajā vidyāpi sākṣādbhṛtā
saṃvidrūparahasyamevamamunā spaṣṭaṃ pranāmaḥ svadhā || 6 ||

Respectful Salutation (pranāmaḥ…svadhā) to the Self (ātmane), Who (yaḥ) is the Author of the Recognition which takes place in the Lord in accordance with the Doctrine of Somānandaḥ (soma-ānanda-mata-āśrayī-īśvara-gata-abhi-jñā-karāya). He (asau) is the Teacher (deśine), Who Revealed (bhāṣitaḥ) the easy method of Pure Subjectivity (śuddha-sumātṛ-tā-sughaṭa-yukteḥ). There (atra), there is (asti) no (na) practice of concentration (ābhyāsaḥ…na…dhāraṇā), but (api) Natural (sahajā) Knowledge (vidyā) is acquired (bhṛtā) in front of one’s eyes (sākṣāt), (because) only (evam) the Secret of the Nature of Consciousness (saṃvid-rūpa-rahasyam) is made clear (spaṣṭam) by Him (amunā). || 6 ||

𑆑𑇀𑆰𑆼𑆩𑆳𑆒𑇀𑆪𑆳𑆧𑆲𑆶𑆓𑆢𑇀𑆪𑆑𑆳𑆫𑆑𑆩𑆲𑆳𑆖𑆳𑆫𑇀𑆪𑆁 𑆤𑆩𑆳𑆩𑆴 𑆥𑇀𑆫𑆨𑆶𑆩𑇀
𑆠𑆠𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆠𑇀𑆫𑆴𑆑𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆢𑆫𑇀𑆯𑆑𑆮𑆫𑆾’ 𑆱𑆳𑆮𑆽𑆖𑇀𑆗𑆢𑆳𑆱𑇀𑆥𑆤𑇀𑆢𑆴𑆠𑆶𑆩𑇀  𑇅
𑆑𑆳𑆬𑆳𑆠𑆵𑆠𑆱𑆶𑆫𑆷𑆥𑆪𑆳 𑆤𑆴𑆫𑆮𑆑𑆳𑆯𑆠𑇀𑆮𑆼’𑆥𑆴 𑆠𑆳𑆁 𑆨𑆽𑆫𑆮𑆳𑆩𑇀
𑆇𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆳𑆁 𑆘𑆓𑆢𑆳𑆠𑇀𑆩𑆴𑆑𑆳𑆁 𑆠𑆶 𑆮𑆢𑆠𑆴 𑆱𑇀𑆮𑆱𑇀𑆡𑆳𑆁 𑆥𑆫𑆳𑆁 𑆖𑆼𑆠𑆤𑆳𑆩𑇀 𑇆𑇗𑇆

क्षेमाख्याबहुगद्यकारकमहाचार्यं नमामि प्रभुम्
तत्तत्त्वं त्रिकशास्त्रदर्शकवरो’ सावैच्छदास्पन्दितुम्  ।
कालातीतसुरूपया निरवकाशत्वे’पि तां भैरवाम्
उत्तीर्णां जगदात्मिकां तु वदति स्वस्थां परां चेतनाम् ॥७॥

Kṣemākhyābahugadyakārakamahācāryaṃ namāmi prabhum
tattattvaṃ trikaśāstradarśakavaro’ sāvaicchadāspanditum  |
Kālātītasurūpayā niravakāśatve’pi tāṃ bhairavām
uttīrṇāṃ jagadātmikāṃ tu vadati svasthāṃ parāṃ cetanām || 7 ||

I venerate (namāmi) Master (prabhum) Kṣemarājaḥ, the Great Ācārya (and) author of many proses (kṣema-ākhyā-bahu-gadya-kāraka-mahā-ācāryam), Who (asau) brilliantly explained the Doctrine of the Trika (trika-śāstra-darśaka-varaḥ). (Because) He wanted (aicchat) Its Reality (tat-tattvam) to Throb beyond (āspanditum) space and Time (kāla-atīta-surūpayā…api…niravakāśatve), (He) teaches (vadati) that (tām) Supreme (parām) Consciousness (cetanām) of Bhairava (bhairavām) (Who) is composed of the universe (jagat-ātmikām), but (tu) also transcends (it, as It) (uttīrṇāṃ) Rests in one’s own Self (sva-sthām). || 7 ||

𑆪𑆾 𑆓𑆴𑆫𑇀𑆟𑆾’ 𑆱𑇀𑆠𑆶 𑆱𑆢𑆳 𑆱𑆶𑆢𑆳𑆥𑆫𑆴𑆩𑆬𑆾 𑆩𑆳𑆲𑆼𑆯𑇀𑆮𑆫𑆳𑆤𑆤𑇀𑆢𑆱𑆷𑆂
𑆑𑆤𑇀𑆡𑆳𑆯𑆷𑆬𑆑𑆥𑆳𑆬𑆨𑆳𑆘𑆤𑆩𑆠𑆴𑆱𑇀𑆮𑆱𑇀𑆡𑆳𑆥𑆫𑆳𑆪𑆾𑆓𑆴𑆤𑆵  𑇅
𑆱𑆳 𑆪𑆼𑆤𑆳𑆠𑇀𑆫 𑆱𑆩𑆳𑆓𑆠𑆳𑆠𑇀𑆩𑆫𑆩𑆱𑆁𑆖𑆳𑆫𑆳𑆩𑆲𑆳𑆫𑇀𑆡𑆥𑇀𑆫𑆨𑆷𑆂
𑆱𑆢𑇀𑆨𑆳𑆮𑆁 𑆥𑇀𑆫𑆠𑆴 𑆪𑆳𑆠𑆴 𑆱𑆳𑆥𑆴 𑆑𑆡𑆤𑆳𑆢𑇀𑆪𑆢𑇀𑆪𑆾𑆓𑆴𑆤𑆳𑆁 𑆩𑆚𑇀𑆘𑆫𑆵 𑇆𑇘𑇆

यो गिर्णो’ स्तु सदा सुदापरिमलो माहेश्वरानन्दसूः
कन्थाशूलकपालभाजनमतिस्वस्थापरायोगिनी  ।
सा येनात्र समागतात्मरमसंचारामहार्थप्रभूः
सद्भावं प्रति याति सापि कथनाद्यद्योगिनां मञ्जरी ॥८॥

Yo girṇo’ stu sadā sudāparimalo māheśvarānandasūḥ
kanthāśūlakapālabhājanamatisvasthāparāyoginī  |
Sā yenātra samāgatātmaramasaṃcārāmahārthaprabhūḥ
sadbhāvaṃ prati yāti sāpi kathanādyadyogināṃ mañjarī || 8 ||

Let (astu) the Splendid Fragrance (sudā-parimalaḥ) born of Maheśvarānanda (māhe-śvara-ānanda-sūḥ…yaḥ) be praised (girṇaḥ) forever (sadā). The (sā) Supreme Yoginī (, Who) is Resting in everyone’s Self where He encountered Her, (is the Uniting Power Who is spreading) the Doctrine of the Holder of a ‘garment’, a ‘trident’ and a ‘skull’ (kanthā-śūla-kapāla-bhājana-mati-svasthā-parā-yoginī…yena…atra…samāgatā). She arises in the Mahārtha (That is) the Transmission of the Joy of the Self (ātmā-rama-saṃcārā-mahā-artha-prabhūḥ); (therefore,) She (sā…api) advances (yāti) towards (prati) one’s own Essential Nature (sat-bhāvam) by ‘Kathanam’ or ‘the Act of Narrating (Secrets)’ (kathanāt), which (yat) Blossoms (mañjarī) in yogin-s (yoginām). || 8 ||

𑆲𑆳 𑆑𑆯𑇀𑆩𑆵𑆫𑆘𑆢𑆼𑆲𑆴𑆤𑆼 𑆤𑆩 𑆅𑆢𑆳𑆤𑆵𑆁 𑆬𑆑𑇀𑆰𑇀𑆩𑆟𑆳𑆒𑇀𑆪𑆳𑆪 𑆱𑆂
𑆱𑇀𑆮𑆾𑆬𑇀𑆬𑆳𑆱𑆼𑆤 𑆱𑆶𑆱𑆁𑆮𑆴𑆢𑆂 𑆱𑆶𑆩𑆠𑆴𑆯𑆽𑆮𑆳𑆫𑆾𑆲𑆟𑆼 𑆥𑆳𑆫𑆓𑆂  𑇅
𑆄𑆩𑆶𑆰𑇀𑆪𑆳𑆥𑆴 𑆖 𑆱𑆶𑆱𑇀𑆮𑆫𑆼𑆟 𑆩𑆲𑆴𑆩𑆳 𑆨𑆑𑇀𑆠𑆾’ 𑆥𑆴 𑆩𑆳𑆲𑆼𑆯𑆴𑆠𑆳
𑆱𑇀𑆡𑆷𑆬𑆳𑆢𑇀𑆪𑆳𑆮𑆫𑆟𑆁 𑆮𑆴𑆨𑆴𑆢𑇀𑆪 𑆱 𑆯𑆫𑆠𑇀𑆑𑆳𑆬𑆼’ 𑆖𑆬𑆳𑆢𑆼𑆯𑆴𑆑𑆳 𑇆𑇙𑇆

हा कश्मीरजदेहिने नम इदानीं लक्ष्मणाख्याय सः
स्वोल्लासेन सुसंविदः सुमतिशैवारोहणे पारगः  ।
आमुष्यापि च सुस्वरेण महिमा भक्तो’ पि माहेशिता
स्थूलाद्यावरणं विभिद्य स शरत्काले’ चलादेशिका ॥९॥

Hā kaśmīrajadehine nama idānīṃ lakṣmaṇākhyāya saḥ
svollāsena susaṃvidaḥ sumatiśaivārohaṇe pāragaḥ  |
Āmuṣyāpi ca susvareṇa mahimā bhakto’ pi māheśitā
sthūlādyāvaraṇaṃ vibhidya sa śaratkāle’ calādeśikā || 9 ||

Now, (idānīm), Salutation (namaḥ) Oh (hā)! to the One called ‘Lakṣmaṇaḥ’, the Fortunate (lakṣmaṇa-ākhyāya), (Whose) body was manifested in Kashmir (kaśmīra-ja-dehine). Being fully conversant (pāragaḥ) with the Act of Ascending through the Śaiva Doctrine of Devotion (sumati-śaiva-ārohaṇe), He (saḥ) was spreading (bhaktaḥ) the Glory (mahimā) of the Great Lord (māhā-īśitā) with His (āmuṣya…api…ca) beautiful voice (susvareṇa) by means of outpouring His Charming Consciousness (sva-ullāsena…su-saṃvidaḥ). Though (api), having abandoned (vibhidya) His physical and mental coverings (sthūla-ādi-āvaraṇam) during an autumnal season (śarat-kāle), He (saḥ) remained as the Permanent Teacher (acalā-deśikā). || 9 ||

𑆯𑇀𑆫𑆵𑆩𑆤𑇀𑆠𑆁 𑆥𑇀𑆫𑆠𑆴 𑆩𑆕𑇀𑆓𑆬𑆳𑆤𑆪𑆤𑆴𑆣𑆴𑆁 𑆠𑆁 𑆘𑇀𑆚𑆳𑆤𑆤𑆼𑆠𑇀𑆫𑆁 𑆱𑆢𑆳
𑆮𑆤𑇀𑆢𑆼’ 𑆲𑆁 𑆥𑇀𑆫𑆑𑆛𑆂 𑆱 𑆱𑆁𑆲𑆸𑆠𑆴𑆬𑆪𑆂 𑆱𑆁𑆮𑆴𑆠𑇀𑆠𑆴𑆢𑆼𑆮𑆵𑆤𑆪𑆂  𑇅
𑆨𑆳𑆮𑆳𑆨𑆳𑆮𑆬𑆪𑆳𑆠𑇀𑆩𑆑𑆾’ 𑆥𑆫𑆴𑆩𑆴𑆠𑆥𑇀𑆫𑆠𑇀𑆪𑆑𑇀𑆰𑆱𑆢𑇀𑆫𑆷𑆥𑆪𑆳
𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆤𑆪𑆾’ 𑆥𑆴 𑆱𑆳𑆫𑇀𑆡 𑆅𑆲 𑆪𑆂 𑆑𑆳𑆬𑆵𑆤𑆪𑆾𑆢𑆳𑆲𑆸𑆠𑆂 𑇆𑇑𑇐𑇆

श्रीमन्तं प्रति मङ्गलानयनिधिं तं ज्ञाननेत्रं सदा
वन्दे’ हं प्रकटः स संहृतिलयः संवित्तिदेवीनयः  ।
भावाभावलयात्मको’ परिमितप्रत्यक्षसद्रूपया
कालग्रासनयो’ पि सार्थ इह यः कालीनयोदाहृतः ॥१०॥

Śrīmantaṃ prati maṅgalānayanidhiṃ taṃ jñānanetraṃ sadā
vande’ haṃ prakaṭaḥ sa saṃhṛtilayaḥ saṃvittidevīnayaḥ  |
Bhāvābhāvalayātmako’ parimitapratyakṣasadrūpayā
kālagrāsanayo’ pi sārtha iha yaḥ kālīnayodāhṛtaḥ || 10 ||

I (aham) always (sadā) adore (vande) Venerable (śrīmantam…prati) Jñānanetraḥ (jñāna-netram), the (tam) Receptacle of the Teaching of Maṅgalā Devī (maṅgalā-naya-nidhim), the Doctrine of the Goddesses of perception (saṃvitti-devī-nayaḥ). It (saḥ) is the dissolution of dissolution (saṃhṛti-layaḥ) in front of one’s eyes (prakaṭaḥ), characterized by the dissolution of the (notions of) ‘being’ and ‘non-being’ (bhāva-abhāva-laya-ātmakaḥ) in the form of Real Existence (that is) Unlimited Perception (aparimita-pratyakṣa-sat-rūpayā). And (api) (it is) the Doctrine of ‘Kālagrāsaḥ’ or the ‘Devouring of Time’ (kāla-grāsa-nayaḥ), which (yaḥ) is called here ‘Kālīnaya’ or ‘the Teaching of Kālī’ (kālī-naya-udāhṛtaḥ…iha), (and) it is not different (from the Teaching of Maṅgalā Devī) --lit. it has the same meaning-- (sārthaḥ). || 10 ||

𑆖𑆽𑆠𑆤𑇀𑆪𑆳𑆠𑇀𑆩𑆑𑆫𑆷𑆥𑆱𑆢𑇀𑆓𑆶𑆫𑆶𑆮𑆫𑆁 𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆓𑆶𑆫𑆷𑆟𑆳𑆁 𑆓𑆶𑆫𑆶𑆂
𑆱𑆫𑇀𑆮𑆳𑆤𑆳𑆩𑆥𑆴 𑆠𑆤𑇀𑆩𑆲𑆼𑆯𑆧𑆬𑆩𑆼𑆮𑆽𑆑𑆁 𑆥𑇀𑆫𑆡𑆳 𑆪𑆾𑆓𑆴𑆰𑆶  𑇅
𑆪𑆾𑆓𑆵𑆤𑆳𑆁 𑆥𑇀𑆫𑆡𑆤𑆁 𑆓𑆶𑆫𑆶𑆑𑇀𑆫𑆩𑆥𑆢𑆁 𑆱𑆠𑇀𑆪𑆁 𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆳𑆠𑇀𑆩𑆑𑆩𑇀
𑆮𑆤𑇀𑆢𑆼’ 𑆲𑆁 𑆥𑆫𑆩𑆳𑆢𑆴𑆮𑆱𑇀𑆠𑆶 𑆓𑆶𑆫𑆶𑆨𑆴𑆱𑇀𑆠𑆢𑇀𑆨𑆑𑇀𑆠𑆴𑆠𑆂 𑆱𑆫𑇀𑆮𑆓𑆩𑇀 𑇆𑇑𑇑𑇆

चैतन्यात्मकरूपसद्गुरुवरं तत्त्वं गुरूणां गुरुः
सर्वानामपि तन्महेशबलमेवैकं प्रथा योगिषु  ।
योगीनां प्रथनं गुरुक्रमपदं सत्यं स्वतन्त्रात्मकम्
वन्दे’ हं परमादिवस्तु गुरुभिस्तद्भक्तितः सर्वगम् ॥११॥

Caitanyātmakarūpasadguruvaraṃ tattvaṃ gurūṇāṃ guruḥ
sarvānāmapi tanmaheśabalamevaikaṃ prathā yogiṣu  |
Yogīnāṃ prathanaṃ gurukramapadaṃ satyaṃ svatantrātmakam
vande’ haṃ paramādivastu gurubhistadbhaktitaḥ sarvagam || 11 ||

The Reality (tattvam) (which) is the best of the True Guru-s is composed of Consciousness (caitanya-ātmaka-rūpa-sat-guru-varam). Though (api) It is the Guru (guruḥ) of all (sarvānām) the guru-s (gurūṇām), It is (tat) the Sole (eva…ekam) Power of the Great Lord (mahā-īśa-balam), the ‘Expansion’ (prathā) in all the yogin-s (yogiṣu). Such development (prathanam) of yogin-s (yogīnām) is truly (satyam) the State of the Sequence of the guru-s (guru-krama-padam) characterized by Freedom (svatantra-ātmakam). By means of (saluting) the guru-s (gurubhiḥ) out of devotion (bhaktitaḥ), I adore the (tat) All-pervading (sarva-gam) (and) Supreme Primordial Reality (parama-ādi-vastu). || 11 ||

𑇆𑆅𑆠𑆴 𑆢𑆶𑆫𑇀𑆮𑆳𑆱𑆾𑆤𑆳𑆩𑆑𑆸𑆠𑆁 𑆢𑆼𑆯𑆴𑆑𑆱𑇀𑆠𑆾𑆠𑇀𑆫𑆁 𑆱𑆩𑆳𑆥𑇀𑆠𑆩𑇀𑇆

॥इति दुर्वासोनामकृतं देशिकस्तोत्रं समाप्तम्॥

 || Iti durvāsonāmakṛtaṃ deśikastotraṃ samāptam ||

 || The ‘Deśikastotram’ or ‘Hymn about teachers’ deśika-stotram…iti, written by someone by the name Durvāsāḥ durvāsas-nāma-kṛtam, is complete samāptam. ||

 || Iti śivam ||

Translated from Sanskrit by David Durvāsāḥ
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