Durvāsaḥsūtrāṇi
Aphorisms of Durvāsāḥ
स्वपराभिन्नत्वप्रत्यभिज्ञा पर्यन्तः ॥१॥
svaparābhinnatvapratyabhijñā paryantaḥ || 1 ||
Recognition of the non-difference of 'oneself' and 'another' (sva-para-abhinnatva-pratyabhijñā) is Supreme Expansion (paryantaḥ). || 1 ||
शिवशक्तिसंयोगः ॥२॥
śivaśaktisaṃyogaḥ || 2 ||
(This is) the Union of Śiva and Śakti (śiva-śakti-saṃyogaḥ) || 2 ||
शिवः स्वात्मा ॥३॥
śivaḥ svātmā || 3 ||
Śiva (śivaḥ) is one’s own Self (svātmā). || 3 ||
शक्तिः स्वशक्तिः ॥४॥
śaktiḥ svaśaktiḥ || 4 ||
Śakti (śaktiḥ) is one’s own Śakti --i.e. Power of Awareness-- (sva-śaktiḥ). || 4 ||
स्वात्मसंयोगो’ हंविमर्शोदयेन स्वशक्तिमेलापात् ॥५॥
svātmasaṃyogo’ haṃvimarśodayena svaśaktimelāpāt || 5 ||
Union with one’s own Self (sva-ātmā-saṃyogaḥ) arises through Self-awareness (aham-vimarśa-udayena) on account of the Meeting with one's own Śakti or Power (sva-śakti-melāpāt). || 5 ||
परशक्त्यभावात्परः स्वछन्नाशक्त्याः कालरूपः स्वप्नः ॥६॥
paraśaktyabhāvātparaḥ svachannāśaktyāḥ kālarūpaḥ svapnaḥ || 6 ||
Since there is no Śakti of another (entity) (para-śakti-abhāvāt), (the concept of) 'another' (paraḥ) is the dream (svapnaḥ) of one's concealed Śakti (sva-channā-śaktyāḥ), (and this dream) appears as Time (kāla-rūpaḥ). || 6 ||
मेलापस्ततः स्थायी प्रकाशितवत् ॥७॥
melāpastataḥ sthāyī prakāśitavat || 7 ||
Thus (tataḥ), Melāpa or Encounter (melāpaḥ) is permanent (sthāyī), just like what (It) reveals --i.e. one’s own Self-- (prakāśitavat). || 7 ||
कॢप्तांशत्वमतिद्रावः कालग्रासः ॥८॥
kḷptāṃśatvamatidrāvaḥ kālagrāsaḥ || 8 ||
Melting away of the idea of segmented (Reality) (kḷpta-aṃśatva-mati-drāvaḥ) is the Devouring of Time (kāla-grāsaḥ). || 8 ||
विषयो’ हंचिन्तानुलम्बो मनसोच्चारितः कालवशात् ॥९॥
viṣayo’ haṃcintānulambo manasoccāritaḥ kālavaśāt || 9 ||
Sense-objects (viṣayaḥ) are dependent on I-thought (aham-cintā-anulambaḥ), (and thus they are) articulated --i.e. created-- (uccāritaḥ) intellectually (manasā) under the influence of Time (kāla-vaśāt). || 9 ||
तदभावे नाभितो’ विश्वम् ॥१०॥
tadabhāve nābhito’ viśvam || 10 ||
In the absence of that --i.e. of Time-- (tat-abhāve), there is no (na) universe (viśvam) around (abhitaḥ). || 10 ||
विषयभावो यतो न स्वबुद्ध्यतीतः ॥११॥
viṣayabhāvo yato na svabuddhyatītaḥ || 11 ||
Because (yataḥ) there is no (na) existence of (any) object (viṣaya-bhāvaḥ) beyond one’s intellect (sva-buddhi-atītaḥ). || 11 ||
अनुभवो नियत एतदज्ञाने ॥१२॥
anubhavo niyata etadajñāne || 12 ||
Perception (anubhavaḥ) is limited (niyataḥ) when this (fact is) not known (etat-ajñāne). || 12 ||
ज्ञाने’ पि दिव्यदाने तन्नाशनम् ॥१३॥
jñāne’ pi divyadāne tannāśanam || 13 ||
Though (api) when (this) is known (jñāne) through Divine Favour --i.e. Teaching-- (divya-dāne), its dissolution (takes place) (tat-nāśanam). || 13 ||
कालोदितनियतानुभवनाशनेऽ नन्तरयजनं निरंशं विभाति ॥१४॥
kāloditaniyatānubhavanāśane' nantarayajanaṃ niraṃśaṃ vibhāti || 14 ||
During the dissolution of limited perception (which) arises as Time (kāla-udita-niyata-anubhava-nāśane), constant and partless worship (anantara-yajanam…niraṃśam) appears (vibhāti). || 14 ||
तत्राहंचिन्ता क्षीयते क्रमतः ॥१५॥
tatrāhaṃcintā kṣīyate kramataḥ || 15 ||
There (tatra), I-thought (aham-cintā) gradually (kramataḥ) vanishes (kṣīyate). || 15 ||
तदुल्लंघनान्निरपेक्षतारूपो बोधः स्वरति ॥१६॥
tadullaṃghanānnirapekṣatārūpo bodhaḥ svarati || 16 ||
Transcending that --i.e. I-thought-- (tat-ullaṃghanāt), Awareness (bodhaḥ) shines (svarati) in the form of Independency --i.e. Freedom from that-- (nirapekṣatā-rūpaḥ) || 16 ||
प्रवृत्तिस्तस्मिन्न बद्धा नित्यकर्तृत्वसम्बोधतः ॥१७॥
pravṛttistasminna baddhā nityakartṛtvasambodhataḥ || 17 ||
In that (tasmin), no activity (pravṛttiḥ…na) is bounded (baddhā) due to the Enlightenment regarding the Reality of the perpetually existing Doer (nitya-kartṛtva-sambodhataḥ). || 17 ||
चैतन्यनिरंशकायः कुलम् ॥१८॥
caitanyaniraṃśakāyaḥ kulam || 18 ||
The Partless Body of Consciousness (caitanya-niraṃśa-kāyaḥ) is the Kula (kulam). || 18 ||
साक्षात्कृतमपि दृक्शक्तिदौवल्ल्युपदिष्टम् ॥१९॥
sākṣātkṛtamapi dṛkśaktidauvallyupadiṣṭam || 19 ||
Though (api) (the Kula) is in front of one’s eyes (sākṣāt-kṛtam), (It is) known (only) through Initiatory Tradition (Which) bestows the ‘Ability to See’ (dṛk-śakti-dā-ovallī-upadiṣṭam). || 19 ||
तदाधारो निराधारमकुलम् ॥२०॥
tadādhāro nirādhāramakulam || 20 ||
Its Groundless Ground (nirādhāram…tat-ādhāraḥ) is Akula (akulam). || 20 ||
तस्य शान्तिर्निस्तरंगा विश्वालिङ्गने सामरस्यास्वादेन कुलामृतपानेन सदा
प्रथते ॥२१॥
tasya śāntirnistaraṃgā viśvāliṅgane sāmarasyāsvādena kulāmṛtapānena sadā prathate || 21 ||
Its --i.e. Akula’s-- Waveless (nistaraṃgā) Peace (śāntiḥ) expands (prathate) in continuity (sadā) when the universe is embraced (viśva-āliṅgane) by Tasting Oneness (with it) (sāmarasya-āsvādena) (That is) ‘Drinking the Nectar of the Kula’ (kula-amṛta-pānena). || 21 ||
शून्यातिशून्यं चैतन्यं सदसन्मतिवर्जितं सर्वत्र ॥२२॥
śūnyātiśūnyaṃ caitanyaṃ sadasanmativarjitaṃ sarvatra || 22 ||
The Great Void beyond the void (śūnya-atiśūnyam) is Consciousness (caitanyam) devoid of the notions of 'being' and 'non-being’ (sat-asat-mati-varjitam) always and everywhere (sarvatra). || 22 ||
विभिन्नता भाति संशयतमो दिने व्यवहारे मोहरात्रिः ॥२३॥
vibhinnatā bhāti saṃśayatamo dine vyavahāre moharātriḥ || 23 ||
(That which) shines as separateness (vibhinnatā) during the daylight (dine) of ordinary perception (vyavahāre) is the darkness of doubts (saṃśaya-tamaḥ), the night of delusion (moha-rātriḥ). || 23 ||
अभेदप्रथास्ति तत्रापि शिवरात्रिर्नित्या ॥२४॥
abhedaprathāsti tatrāpi śivarātrirnityā || 24 ||
The Expansion of Non-duality (abheda-prathā) exists (asti) even there (tatra…api). (It is) the Constant (nityā) Night of Śiva (śiva-rātriḥ). || 24 ||
व्यवहारगतयुग्मांशविचारी पृथग्जीवः ॥२५॥
vyavahāragatayugmāṃśavicārī pṛthagjīvaḥ || 25 ||
(Who) investigates the members or parts of (many) pairs (of opposites) arising in ordinary perception --i.e. worldly course of life-- (vyavahāra-gata-yugma-amśa-vicārī) one by one (pṛthak) is ‘jīva’, the ‘limited being’ (jīvaḥ). || 25 ||
कृत्रिमयुग्मोपलब्धैको’ च्युतो’ स्पृष्टः सर्वविन्निर्विचारः शिवः ॥२६॥
kṛtrimayugmopalabdhaiko’ cyuto’ spṛṣṭaḥ sarvavinnirvicāraḥ śivaḥ || 26 ||
The Sole (ekaḥ) (and) Omniscient Supreme Being (sarvavit), (Who) perceives the created pairs of opposites (kṛtrima-yugma-upalabdhā) without being touched --i.e. altered by them-- (aspṛṣṭaḥ) (or) fallen from (His Nature) (acyutaḥ) (as) He needs no investigation (to know Himself) (nirvicāraḥ), is Śiva (śivaḥ). || 26 ||
जीवो वा शिवस्याशिवसंकल्पमयः ॥२७॥
jīvo vā śivasyāśivasaṃkalpamayaḥ || 27 ||
In other words (vā): the jīva or limited being (jīvaḥ) consists of Śiva’s belief that He is someone else --i.e. He is not Śiva-- (śivasya…aśiva-saṃkalpa-mayaḥ). || 27 ||
व्यवहारे’ णुः शिवान्वेषी स्वादन्यत्र ॥२८॥
vyavahāre’ ṇuḥ śivānveṣī svādanyatra || 28 ||
(Hence,) in worldly condition (vyavahāre), the limited being (aṇuḥ) is looking for Śiva (śiva-anveṣī) everywhere but in himself --i.e. as himself-- (svāt…anyatra). || 28 ||
मतिरन्तवती काचवत्तत्त्वं खण्डयति विकल्परूपया ॥२९॥
matirantavatī kācavattattvaṃ khaṇḍayati vikalparūpayā || 29 ||
By appearing as thoughts (vikalparūpayā), limited (antavatī) intellect (matiḥ) breaks Reality into parts (tattvam…khaṇḍayati) like a prism (kācavat). || 29 ||
परलोको’ न्यत्र शिवालय्श्चिन्तितः ॥३०॥
paraloko’ nyatra śivālayścintitaḥ || 30 ||
Another world or place (para-lokaḥ) somewhere else (anyatra) (considered to be) the Abode of Śiva (śiva-ālayaḥ) is imagined (cintitaḥ). || 30 ||
मतिखण्डने’ पि प्रकाशो निर्यन्त्रणः ॥३१॥
matikhaṇḍane’ pi prakāśo niryantraṇaḥ || 31 ||
But (api) when the (limited) intellect is broken --i.e. crushed-- (mati-khaṇḍane), Prakāśa or the Light (of Consciousness shines) (prakāśaḥ) freely --i.e. without parts-- (niryantraṇaḥ). || 31 ||
शिवधामैकं स्वशरीरं करणमयं पीठम् ॥३२॥
śivadhāmaikaṃ svaśarīraṃ karaṇamayaṃ pīṭham || 32 ||
The Sole (ekam) Abode of Śiva (śiva-dhāma) is (called) the Pītḥa or Seat (pīṭham) (that is) one’s own body (sva-śarīram) composed of (one’s) senses (karaṇa-mayam). || 32 ||
शिवपरिज्ञानरूपा मुक्तिस्तदभावमतेः खण्डनम् ॥३३॥
śivaparijñānarūpā muktistadabhāvamateḥ khaṇḍanam || 33 ||
Mukti or Liberation (muktiḥ) appearing as the Constant Knowledge of Śiva (śiva-pari-jñāna-rūpā) is the breaking --i.e. dissolution-- (khaṇḍanam) of the idea about its --i.e. Mukti's-- non-existence (tat-abhāva-mateḥ). || 33 ||
मौनं कलनाहीनं समात्स्वे शिवस्य विश्रान्तिः परमा ॥३४॥
maunaṃ kalanāhīnaṃ samātsve śivasya viśrāntiḥ paramā || 34 ||
Being devoid of the act of impelling (any creation) (kalanā-hīnam) due to Oneness --i.e. nothing is to be created-- (samāt), Silence (maunam) is the Supreme (paramā) Resting (viśrāntiḥ) of Śiva (śivasya) in Himself (sve). || 34 ||
गुरुवक्त्रप्रसादात्तत्स्वरूपप्रविष्टाः कराः ॥३५॥
guruvaktraprasādāttatsvarūpapraviṣṭāḥ karāḥ || 35 ||
Due to the Grace of the Speech of the Guru (guru-vaktra-prasādāt), the senses (karāḥ) are pervaded by His --i.e. the Guru's-- Essential Nature (tat-svarūpa-praviṣṭāḥ). || 35 ||
पूर्णरूपा शक्तिर्जृम्भिता विश्वं ग्राह्यमयम् ॥३६॥
pūrṇarūpā śaktirjṛmbhitā viśvaṃ grāhyamayam || 36 ||
The Śakti (śaktiḥ) (, whose) Nature is Full (of manifestation) (pūrṇa-rūpā), is the Expanded one (jṛmbhitā), the universe (, which) (viśvam) embodies the perceptible object (grāhya-mayam). || 36 ||
शक्तिः कृशादृश्या रिक्तोदर्यहन्ता सदा ग्रासकी ॥३७॥
śaktiḥ kṛśādṛśyā riktodaryahantā sadā grāsakī || 37 ||
The Invisible (adṛśyā) Śakti (śaktiḥ) (called) I-ness --i.e. the subject-- (ahantā) always (sadā) Devours (the object) (grāsakī) (while Her) belly remains empty (of it) (rikta-udarī). (Therefore, She is known as) Emaciated One (kṛśā). || 37 ||
चिद्घस्मरता संहारात्मिका विषयहेत्वनन्तरसम्बोधः ॥३८॥
cidghasmaratā saṃhārātmikā viṣayahetvanantarasambodhaḥ || 38 ||
The Voracious Nature of Consciousness (cit-ghasmaratā) -characterized by ‘withdrawal’- (saṃhāra-ātmikā) is continuous (and) Perfect Understanding of the Source of objects (as Herself) (viṣaya-hetu-anantara-sambodhaḥ). || 38 ||
या पूर्णाकृशयोरद्वयमिव दृश्यते स्वशक्तिर्भैरवी ॥३९॥
yā pūrṇākṛśayoradvayamiva dṛśyate svaśaktirbhairavī || 39 ||
Who (yā) appears (dṛśyate) as (iva) the Unity (advayam) of Pūrṇā --i.e. the Full Bodied-- and Kṛśā --i.e. the Emaciated-- (pūrṇā-kṛśayoḥ) is one's own Śakti (sva-śaktiḥ) (called) Bhairavī (bhairavī). || 39 ||
यो मिलितपिण्डव्यापी मध्ये स्वात्मा परग्राहको विभुर्भैरवः ॥४०॥
yo militapiṇḍavyāpī madhye svātmā paragrāhako vibhurbhairavaḥ || 40 ||
Who (yaḥ) Exists as the Center of (this) united Ball (made of the two hemispheres known as Pūrṇā and Kṛśā or object and subject) (milita-piṇḍa-vyāpī…madhye) is one’s own Self (sva-ātmā) (called) Bhairava (bhairavaḥ), the All-pervading Lord (vibhuḥ), the Supreme Subject (para-grāhakaḥ). || 40 ||
निर्विचारत्वविकासनं शान्त्यभिलाषिमदाचारात्संविदो
नानारूपोन्मेषनिमेषक्रमलक्षनं बोधमन्थनम् ॥४१॥
nirvicāratvavikāsanaṃ śāntyabhilāṣimadācārātsaṃvido nānārūponmeṣanimeṣakramalakṣanaṃ bodhamanthanam || 41 ||
The development of the uselessness of investigation --i.e. of thinking-- (nirvicāratva-vikāsanam) (arises) through the Peace-seeking Intoxicated Activity or Conduct (śānti-abhilāṣi-mada-ācārāt) of Consciousness (saṃvidaḥ). (Such development) is characterized by the sequential manifestations and dissolutions of several formations (nānā-rūpa-unmeṣa-nimeṣa-krama-lakṣanam); (therefore, It Is called) the 'Churning of the Ocean of Consciousness' (bodha-manthanam). || 41 ||
तरंगितमन्थनसमापनमक्रमं कृत्रिमात्मसमर्पणे ॥४२॥
taraṃgitamanthanasamāpanamakramaṃ kṛtrimātmasamarpaṇe || 42 ||
The completion of the waving natured Churning (taraṃgita-manthana-samāpanam) (arises) beyond succession (akramam) through the consigning of the created self (kṛtrima-ātmā-samarpaṇe). || 42 ||
तदा सर्वसंविदः स्वात्मन्यकृत्रिमे विश्राम्यन्ति स्वतः ॥४३॥
tadā sarvasaṃvidaḥ svātmanyakṛtrime viśrāmyanti svataḥ || 43 ||
Then (tadā) all perceptions (sarva-saṃvidaḥ) repose (viśrāmyanti) on one's unborn (akṛtrime) Self (svātmani) naturally (svataḥ). || 43 ||
अतिशान्तरूपं परमाचितो ज्वलदेवम् ॥४४॥
atiśāntarūpaṃ paramācito jvaladevam || 44 ||
This way (evam), the Peaceful Nature of (ati-śānta-rūpam) Supreme Consciousness (paramā-citaḥ) is blazing (jvalat). || 44 ||
हेतुचिन्तयापि रहितः संहारसंहारो व्यापकः सृष्ट्यादिचलनाहेतोः
साक्षात्तत्त्वस्वीकरणम् ॥४५॥
hetucintayāpi rahitaḥ saṃhārasaṃhāro vyāpakaḥ sṛṣṭyādicalanāhetoḥ sākṣāttattvasvīkaraṇam || 45 ||
Devoid (rahitaḥ) even of the concept of ‘Source’ (hetu-cintayā…api), ‘dissolution of dissolution’ (saṃhāra-saṃhāraḥ) is All-pervading (vyāpakaḥ), (and) in absence of the need for any movement like ‘manifestation’, etc. (sṛṣṭi-ādi-calana-ahetoḥ), (It is) Acceptance of Reality appearing in front of one's eyes as one's own Self (sākṣāt-tattva-svī-karaṇam). || 45 ||
चिन्मरीचय एव करणाभिज्ञाताः क्षोभे ॥४६॥
cinmarīcaya eva karaṇābhijñātāḥ kṣobhe || 46 ||
In confusion --i.e. in illusion-- (kṣobhe), only (eva) the Rays of Consciousness (cit-marīcayaḥ) are known as the senses (karaṇa-abhijñātāḥ). || 46 ||
तत्संक्रमणमुपायनं ॥४७॥
tatsaṃkramaṇamupāyanaṃ || 47 ||
Transference of them --i.e. of the Rays-- (tat-saṃkramaṇam) is Initiation --lit. meeting with the Teacher-- (upāyanam). || 47 ||
न विशेषस्तासां च गुरोरतह् सोऽ न्तर्बहीरूपी करणानुसारतः ॥४८॥
na viśeṣastāsāṃ ca guroratah so' ntarbahīrūpī karaṇānusārataḥ || 48 ||
Since (atah) there is no (na) difference (viśeṣaḥ) between Them (tāsām) and (ca) the Guru (guroḥ), He (saḥ) appears internally and externally (antar-bahī-rūpī) in accordance with the (nature of the) senses (karaṇa-anusārataḥ). || 48 ||
शान्तिस्वरूपि सम्यक्स्फुरणं कालग्रासे स्वात्मसंस्थाने स्वसामार्थ्यात् ॥४९॥
śāntisvarūpi samyaksphuraṇaṃ kālagrāse svātmasaṃsthāne svasāmārthyāt || 49 ||
Perfect Shining (of Self-awareness) (samyak-sphuraṇam) appearing as Tranquility (śānti-svarūpi) (arises) according to one's ability (sva-sāmārthyāt) to devour Time (which is nothing but) (kāla-grāse) Resting in one's own Self (svātmā-saṃsthāne). || 49 ||
करणान्तर्लीनां संवित्तिदेवीनामवधानादनुसंधानं पूजनम् ॥५०॥
karaṇāntarlīnāṃ saṃvittidevīnāmavadhānādanusaṃdhānaṃ pūjanam || 50 ||
Respectful (avadhānāt) investigation (anusaṃdhānam) of the Goddesses or Powers of perception (saṃvitti-devīnām) hidden behind the senses (karaṇa-antar-līnām) is (called) Pūjanam or worship (pūjanam). || 50 ||
श्रवणावकाशे कथनम् ॥५१॥
śravaṇāvakāśe kathanam || 51 ||
When the opportunity comes to hear (Them) (śravaṇa-avakāśe), Kathanam or Instruction (flows forth) (kathanam). || 51 ||
तदुच्चारिताकृतिर्मरीचीनाम् ॥५२॥
taduccāritākṛtirmarīcīnām || 52 ||
It --i.e. Kathanam-- (tat) is the uttered aspect (uccāritā-ākṛtiḥ) of the Marīci-s or the Rays or Goddesses of Consciousness (marīcīnām). || 52 ||
मरीच्युदये करणानां परिणामस्ताभिः सानन्दरूपः स्वतः ॥५३॥
marīcyudaye karaṇānāṃ pariṇāmastābhiḥ sānandarūpaḥ svataḥ || 53 ||
During the Appearance of the Marīci-s (marīci-udaye), transformation (pariṇāmaḥ) of the senses (karaṇānām) into Them (tābhiḥ) happens in a Blissful way (sānanda-rūpaḥ) spontaneously (svataḥ). || 53 ||
चितः स्वात्माभिन्नता भाति विस्मयस्तद्बोधकत्वतः ॥५४॥
citaḥ svātmābhinnatā bhāti vismayastadbodhakatvataḥ || 54 ||
Non-difference of Consciousness from one's own Self (sva-ātmā-abhinnatā…citaḥ) appears (bhāti) as Vismaya or Amazement (vismayaḥ) due to Its Awakening Nature (tat-bodhakatvataḥ). || 54 ||
विस्मयस्तदा स्पष्टीकृते स्वात्मनि समस्ते विश्राम्यति ॥५५॥
vismayastadā spaṣṭīkṛte svātmani samaste viśrāmyati || 55 ||
Then (tadā) Vismaya or Amazement (vismayaḥ) reposes (viśrāmyati) on one’s evident (spaṣṭī-kṛte) (and) all-inclusive Self (sva-ātmani…samaste). || 55 ||
॥इति पीठोदितानि श्रीदूर्वासःसूत्राणि॥
|| iti pīṭhoditāni śrīdūrvāsaḥsūtrāṇi ||
|| This (iti) was the Venerable Dūrvāsaḥsūtrāṇi or the Aphorisms of Durvāsāḥ (śrī-(dūrvāsaḥ-sūtrāṇi), arisen in the Pītha (pīṭha-uditāni) ||
