Mahānaya

Durvāsaḥsūtrāṇi

Aphorisms of Durvāsāḥ

Durvāsāḥ

𑆱𑇀𑆮𑆥𑆫𑆳𑆨𑆴𑆤𑇀𑆤𑆠𑇀𑆮𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳 𑆥𑆫𑇀𑆪𑆤𑇀𑆠𑆂 𑇆𑇑𑇆

स्वपराभिन्नत्वप्रत्यभिज्ञा पर्यन्तः ॥१॥

svaparābhinnatvapratyabhijñā paryantaḥ || 1 ||

Recognition of the non-difference of 'oneself' and 'another' (sva-para-abhinnatva-pratyabhijñā) is Supreme Expansion (paryantaḥ). || 1 ||

𑆯𑆴𑆮𑆯𑆑𑇀𑆠𑆴𑆱𑆁𑆪𑆾𑆓𑆂 𑇆𑇒𑇆

शिवशक्तिसंयोगः ॥२॥

śivaśaktisaṃyogaḥ || 2 ||

(This is) the Union of Śiva and Śakti (śiva-śakti-saṃyogaḥ) || 2 ||

𑆯𑆴𑆮𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳 𑇆𑇓𑇆

शिवः स्वात्मा ॥३॥

śivaḥ svātmā || 3 ||

Śiva (śivaḥ) is one’s own Self (svātmā). || 3 ||

𑆯𑆑𑇀𑆠𑆴𑆂 𑆱𑇀𑆮𑆯𑆑𑇀𑆠𑆴𑆂 𑇆𑇔𑇆

शक्तिः स्वशक्तिः ॥४॥

śaktiḥ svaśaktiḥ || 4 ||

Śakti (śaktiḥ) is one’s own Śakti --i.e. Power of Awareness-- (sva-śaktiḥ). || 4 ||

𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆱𑆁𑆪𑆾𑆓𑆾’ 𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆾𑆢𑆪𑆼𑆤 𑆱𑇀𑆮𑆯𑆑𑇀𑆠𑆴𑆩𑆼𑆬𑆳𑆥𑆳𑆠𑇀 𑇆𑇕𑇆

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 ||

𑆥𑆫𑆯𑆑𑇀𑆠𑇀𑆪𑆨𑆳𑆮𑆳𑆠𑇀𑆥𑆫𑆂 𑆱𑇀𑆮𑆗𑆤𑇀𑆤𑆳𑆯𑆑𑇀𑆠𑇀𑆪𑆳𑆂 𑆑𑆳𑆬𑆫𑆷𑆥𑆂 𑆱𑇀𑆮𑆥𑇀𑆤𑆂 𑇆𑇖𑇆

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 ||

𑆩𑆼𑆬𑆳𑆥𑆱𑇀𑆠𑆠𑆂 𑆱𑇀𑆡𑆳𑆪𑆵 𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆮𑆠𑇀 𑇆𑇗𑇆

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 ||

𑆑𑆺𑆥𑇀𑆠𑆳𑆁𑆯𑆠𑇀𑆮𑆩𑆠𑆴𑆢𑇀𑆫𑆳𑆮𑆂 𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆂 𑇆𑇘𑇆

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 ||

𑆮𑆴𑆰𑆪𑆾’ 𑆲𑆁𑆖𑆴𑆤𑇀𑆠𑆳𑆤𑆶𑆬𑆩𑇀𑆧𑆾 𑆩𑆤𑆱𑆾𑆖𑇀𑆖𑆳𑆫𑆴𑆠𑆂 𑆑𑆳𑆬𑆮𑆯𑆳𑆠𑇀 𑇆𑇙𑇆

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 ||

𑆠𑆢𑆨𑆳𑆮𑆼 𑆤𑆳𑆨𑆴𑆠𑆾’ 𑆮𑆴𑆯𑇀𑆮𑆩𑇀 𑇆𑇑𑇐𑇆

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 ||

𑆮𑆴𑆰𑆪𑆨𑆳𑆮𑆾 𑆪𑆠𑆾 𑆤 𑆱𑇀𑆮𑆧𑆶𑆢𑇀𑆣𑇀𑆪𑆠𑆵𑆠𑆂 𑇆𑇑𑇑𑇆

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 ||

𑆃𑆤𑆶𑆨𑆮𑆾 𑆤𑆴𑆪𑆠 𑆍𑆠𑆢𑆘𑇀𑆚𑆳𑆤𑆼 𑇆𑇑𑇒𑇆

अनुभवो नियत एतदज्ञाने ॥१२॥

anubhavo niyata etadajñāne || 12 ||

Perception (anubhavaḥ) is limited (niyataḥ) when this (fact is) not known (etat-ajñāne). || 12 ||

𑆘𑇀𑆚𑆳𑆤𑆼’ 𑆥𑆴 𑆢𑆴𑆮𑇀𑆪𑆢𑆳𑆤𑆼 𑆠𑆤𑇀𑆤𑆳𑆯𑆤𑆩𑇀 𑇆𑇑𑇓𑇆

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 ||

𑆑𑆳𑆬𑆾𑆢𑆴𑆠𑆤𑆴𑆪𑆠𑆳𑆤𑆶𑆨𑆮𑆤𑆳𑆯𑆤𑆼𑇁 𑆤𑆤𑇀𑆠𑆫𑆪𑆘𑆤𑆁 𑆤𑆴𑆫𑆁𑆯𑆁 𑆮𑆴𑆨𑆳𑆠𑆴 𑇆𑇑𑇔𑇆

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 ||

𑆠𑆠𑇀𑆫𑆳𑆲𑆁𑆖𑆴𑆤𑇀𑆠𑆳 𑆑𑇀𑆰𑆵𑆪𑆠𑆼 𑆑𑇀𑆫𑆩𑆠𑆂 𑇆𑇑𑇕𑇆

तत्राहंचिन्ता क्षीयते क्रमतः ॥१५॥

tatrāhaṃcintā kṣīyate kramataḥ || 15 ||

There (tatra), I-thought (aham-cintā) gradually (kramataḥ) vanishes (kṣīyate). || 15 ||

𑆠𑆢𑆶𑆬𑇀𑆬𑆁𑆔𑆤𑆳𑆤𑇀𑆤𑆴𑆫𑆥𑆼𑆑𑇀𑆰𑆠𑆳𑆫𑆷𑆥𑆾 𑆧𑆾𑆣𑆂 𑆱𑇀𑆮𑆫𑆠𑆴 𑇆𑇑𑇖𑇆

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 ||

𑆥𑇀𑆫𑆮𑆸𑆠𑇀𑆠𑆴𑆱𑇀𑆠𑆱𑇀𑆩𑆴𑆤𑇀𑆤 𑆧𑆢𑇀𑆣𑆳 𑆤𑆴𑆠𑇀𑆪𑆑𑆫𑇀𑆠𑆸𑆠𑇀𑆮𑆱𑆩𑇀𑆧𑆾𑆣𑆠𑆂 𑇆𑇑𑇗𑇆

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 ||

𑆖𑆽𑆠𑆤𑇀𑆪𑆤𑆴𑆫𑆁𑆯𑆑𑆳𑆪𑆂 𑆑𑆶𑆬𑆩𑇀 𑇆𑇑𑇘𑇆

चैतन्यनिरंशकायः कुलम् ॥१८॥

caitanyaniraṃśakāyaḥ kulam || 18 ||

The Partless Body of Consciousness (caitanya-niraṃśa-kāyaḥ) is the Kula (kulam). || 18 ||

𑆱𑆳𑆑𑇀𑆰𑆳𑆠𑇀𑆑𑆸𑆠𑆩𑆥𑆴 𑆢𑆸𑆑𑇀𑆯𑆑𑇀𑆠𑆴𑆢𑆿𑆮𑆬𑇀𑆬𑇀𑆪𑆶𑆥𑆢𑆴𑆰𑇀𑆛𑆩𑇀 𑇆𑇑𑇙𑇆

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 ||

𑆠𑆢𑆳𑆣𑆳𑆫𑆾 𑆤𑆴𑆫𑆳𑆣𑆳𑆫𑆩𑆑𑆶𑆬𑆩𑇀 𑇆𑇒𑇐𑇆

तदाधारो निराधारमकुलम् ॥२०॥

tadādhāro nirādhāramakulam || 20 ||

Its Groundless Ground (nirādhāram…tat-ādhāraḥ) is Akula (akulam). || 20 ||

𑆠𑆱𑇀𑆪 𑆯𑆳𑆤𑇀𑆠𑆴𑆫𑇀𑆤𑆴𑆱𑇀𑆠𑆫𑆁𑆓𑆳 𑆮𑆴𑆯𑇀𑆮𑆳𑆬𑆴𑆕𑇀𑆓𑆤𑆼 𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆳𑆱𑇀𑆮𑆳𑆢𑆼𑆤 𑆑𑆶𑆬𑆳𑆩𑆸𑆠𑆥𑆳𑆤𑆼𑆤 𑆱𑆢𑆳
𑆥𑇀𑆫𑆡𑆠𑆼 𑇆𑇒𑇑𑇆

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 ||

𑆯𑆷𑆤𑇀𑆪𑆳𑆠𑆴𑆯𑆷𑆤𑇀𑆪𑆁 𑆖𑆽𑆠𑆤𑇀𑆪𑆁 𑆱𑆢𑆱𑆤𑇀𑆩𑆠𑆴𑆮𑆫𑇀𑆘𑆴𑆠𑆁 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑇆𑇒𑇒𑇆

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 ||

𑆮𑆴𑆨𑆴𑆤𑇀𑆤𑆠𑆳 𑆨𑆳𑆠𑆴 𑆱𑆁𑆯𑆪𑆠𑆩𑆾 𑆢𑆴𑆤𑆼 𑆮𑇀𑆪𑆮𑆲𑆳𑆫𑆼 𑆩𑆾𑆲𑆫𑆳𑆠𑇀𑆫𑆴𑆂 𑇆𑇒𑇓𑇆

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 ||

𑆃𑆨𑆼𑆢𑆥𑇀𑆫𑆡𑆳𑆱𑇀𑆠𑆴 𑆠𑆠𑇀𑆫𑆳𑆥𑆴 𑆯𑆴𑆮𑆫𑆳𑆠𑇀𑆫𑆴𑆫𑇀𑆤𑆴𑆠𑇀𑆪𑆳 𑇆𑇒𑇔𑇆

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 ||

𑆮𑇀𑆪𑆮𑆲𑆳𑆫𑆓𑆠𑆪𑆶𑆓𑇀𑆩𑆳𑆁𑆯𑆮𑆴𑆖𑆳𑆫𑆵 𑆥𑆸𑆡𑆓𑇀𑆘𑆵𑆮𑆂 𑇆𑇒𑇕𑇆

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 ||

𑆑𑆸𑆠𑇀𑆫𑆴𑆩𑆪𑆶𑆓𑇀𑆩𑆾𑆥𑆬𑆧𑇀𑆣𑆽𑆑𑆾’ 𑆖𑇀𑆪𑆶𑆠𑆾’ 𑆱𑇀𑆥𑆸𑆰𑇀𑆛𑆂 𑆱𑆫𑇀𑆮𑆮𑆴𑆤𑇀𑆤𑆴𑆫𑇀𑆮𑆴𑆖𑆳𑆫𑆂 𑆯𑆴𑆮𑆂 𑇆𑇒𑇖𑇆

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 ||

𑆘𑆵𑆮𑆾 𑆮𑆳 𑆯𑆴𑆮𑆱𑇀𑆪𑆳𑆯𑆴𑆮𑆱𑆁𑆑𑆬𑇀𑆥𑆩𑆪𑆂 𑇆𑇒𑇗𑇆

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 ||

𑆮𑇀𑆪𑆮𑆲𑆳𑆫𑆼’ 𑆟𑆶𑆂 𑆯𑆴𑆮𑆳𑆤𑇀𑆮𑆼𑆰𑆵 𑆱𑇀𑆮𑆳𑆢𑆤𑇀𑆪𑆠𑇀𑆫 𑇆𑇒𑇘𑇆

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 ||

𑆩𑆠𑆴𑆫𑆤𑇀𑆠𑆮𑆠𑆵 𑆑𑆳𑆖𑆮𑆠𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆒𑆟𑇀𑆝𑆪𑆠𑆴 𑆮𑆴𑆑𑆬𑇀𑆥𑆫𑆷𑆥𑆪𑆳 𑇆𑇒𑇙𑇆

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 ||

𑆥𑆫𑆬𑆾𑆑𑆾’ 𑆤𑇀𑆪𑆠𑇀𑆫 𑆯𑆴𑆮𑆳𑆬𑆪𑇀𑆯𑇀𑆖𑆴𑆤𑇀𑆠𑆴𑆠𑆂 𑇆𑇓𑇐𑇆

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 ||

𑆩𑆠𑆴𑆒𑆟𑇀𑆝𑆤𑆼’ 𑆥𑆴 𑆥𑇀𑆫𑆑𑆳𑆯𑆾 𑆤𑆴𑆫𑇀𑆪𑆤𑇀𑆠𑇀𑆫𑆟𑆂 𑇆𑇓𑇑𑇆

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 ||

𑆯𑆴𑆮𑆣𑆳𑆩𑆽𑆑𑆁 𑆱𑇀𑆮𑆯𑆫𑆵𑆫𑆁 𑆑𑆫𑆟𑆩𑆪𑆁 𑆥𑆵𑆜𑆩𑇀 𑇆𑇓𑇒𑇆

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 ||

𑆯𑆴𑆮𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆫𑆷𑆥𑆳 𑆩𑆶𑆑𑇀𑆠𑆴𑆱𑇀𑆠𑆢𑆨𑆳𑆮𑆩𑆠𑆼𑆂 𑆒𑆟𑇀𑆝𑆤𑆩𑇀 𑇆𑇓𑇓𑇆

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 ||

𑆩𑆿𑆤𑆁 𑆑𑆬𑆤𑆳𑆲𑆵𑆤𑆁 𑆱𑆩𑆳𑆠𑇀𑆱𑇀𑆮𑆼 𑆯𑆴𑆮𑆱𑇀𑆪 𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆂 𑆥𑆫𑆩𑆳 𑇆𑇓𑇔𑇆

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 ||

𑆓𑆶𑆫𑆶𑆮𑆑𑇀𑆠𑇀𑆫𑆥𑇀𑆫𑆱𑆳𑆢𑆳𑆠𑇀𑆠𑆠𑇀𑆱𑇀𑆮𑆫𑆷𑆥𑆥𑇀𑆫𑆮𑆴𑆰𑇀𑆛𑆳𑆂 𑆑𑆫𑆳𑆂 𑇆𑇓𑇕𑇆

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 ||

𑆥𑆷𑆫𑇀𑆟𑆫𑆷𑆥𑆳 𑆯𑆑𑇀𑆠𑆴𑆫𑇀𑆘𑆸𑆩𑇀𑆨𑆴𑆠𑆳 𑆮𑆴𑆯𑇀𑆮𑆁 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆩𑆪𑆩𑇀 𑇆𑇓𑇖𑇆

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 ||

𑆯𑆑𑇀𑆠𑆴𑆂 𑆑𑆸𑆯𑆳𑆢𑆸𑆯𑇀𑆪𑆳 𑆫𑆴𑆑𑇀𑆠𑆾𑆢𑆫𑇀𑆪𑆲𑆤𑇀𑆠𑆳 𑆱𑆢𑆳 𑆓𑇀𑆫𑆳𑆱𑆑𑆵 𑇆𑇓𑇗𑇆

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 ||

𑆖𑆴𑆢𑇀𑆔𑆱𑇀𑆩𑆫𑆠𑆳 𑆱𑆁𑆲𑆳𑆫𑆳𑆠𑇀𑆩𑆴𑆑𑆳 𑆮𑆴𑆰𑆪𑆲𑆼𑆠𑇀𑆮𑆤𑆤𑇀𑆠𑆫𑆱𑆩𑇀𑆧𑆾𑆣𑆂 𑇆𑇓𑇘𑇆

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 ||

𑆪𑆳 𑆥𑆷𑆫𑇀𑆟𑆳𑆑𑆸𑆯𑆪𑆾𑆫𑆢𑇀𑆮𑆪𑆩𑆴𑆮 𑆢𑆸𑆯𑇀𑆪𑆠𑆼 𑆱𑇀𑆮𑆯𑆑𑇀𑆠𑆴𑆫𑇀𑆨𑆽𑆫𑆮𑆵 𑇆𑇓𑇙𑇆

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 ||

𑆪𑆾 𑆩𑆴𑆬𑆴𑆠𑆥𑆴𑆟𑇀𑆝𑆮𑇀𑆪𑆳𑆥𑆵 𑆩𑆣𑇀𑆪𑆼 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳 𑆥𑆫𑆓𑇀𑆫𑆳𑆲𑆑𑆾 𑆮𑆴𑆨𑆶𑆫𑇀𑆨𑆽𑆫𑆮𑆂 𑇆𑇔𑇐𑇆

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 ||

𑆤𑆴𑆫𑇀𑆮𑆴𑆖𑆳𑆫𑆠𑇀𑆮𑆮𑆴𑆑𑆳𑆱𑆤𑆁 𑆯𑆳𑆤𑇀𑆠𑇀𑆪𑆨𑆴𑆬𑆳𑆰𑆴𑆩𑆢𑆳𑆖𑆳𑆫𑆳𑆠𑇀𑆱𑆁𑆮𑆴𑆢𑆾
𑆤𑆳𑆤𑆳𑆫𑆷𑆥𑆾𑆤𑇀𑆩𑆼𑆰𑆤𑆴𑆩𑆼𑆰𑆑𑇀𑆫𑆩𑆬𑆑𑇀𑆰𑆤𑆁 𑆧𑆾𑆣𑆩𑆤𑇀𑆡𑆤𑆩𑇀 𑇆𑇔𑇑𑇆

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 ||

𑆠𑆫𑆁𑆓𑆴𑆠𑆩𑆤𑇀𑆡𑆤𑆱𑆩𑆳𑆥𑆤𑆩𑆑𑇀𑆫𑆩𑆁 𑆑𑆸𑆠𑇀𑆫𑆴𑆩𑆳𑆠𑇀𑆩𑆱𑆩𑆫𑇀𑆥𑆟𑆼 𑇆𑇔𑇒𑇆

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 ||

𑆠𑆢𑆳 𑆱𑆫𑇀𑆮𑆱𑆁𑆮𑆴𑆢𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑇀𑆪𑆑𑆸𑆠𑇀𑆫𑆴𑆩𑆼 𑆮𑆴𑆯𑇀𑆫𑆳𑆩𑇀𑆪𑆤𑇀𑆠𑆴 𑆱𑇀𑆮𑆠𑆂 𑇆𑇔𑇓𑇆

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 ||

𑆃𑆠𑆴𑆯𑆳𑆤𑇀𑆠𑆫𑆷𑆥𑆁 𑆥𑆫𑆩𑆳𑆖𑆴𑆠𑆾 𑆘𑇀𑆮𑆬𑆢𑆼𑆮𑆩𑇀 𑇆𑇔𑇔𑇆

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 ||

𑆲𑆼𑆠𑆶𑆖𑆴𑆤𑇀𑆠𑆪𑆳𑆥𑆴 𑆫𑆲𑆴𑆠𑆂 𑆱𑆁𑆲𑆳𑆫𑆱𑆁𑆲𑆳𑆫𑆾 𑆮𑇀𑆪𑆳𑆥𑆑𑆂 𑆱𑆸𑆰𑇀𑆛𑇀𑆪𑆳𑆢𑆴𑆖𑆬𑆤𑆳𑆲𑆼𑆠𑆾𑆂
𑆱𑆳𑆑𑇀𑆰𑆳𑆠𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆱𑇀𑆮𑆵𑆑𑆫𑆟𑆩𑇀 𑇆𑇔𑇕𑇆

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 ||

𑆖𑆴𑆤𑇀𑆩𑆫𑆵𑆖𑆪 𑆍𑆮 𑆑𑆫𑆟𑆳𑆨𑆴𑆘𑇀𑆚𑆳𑆠𑆳𑆂 𑆑𑇀𑆰𑆾𑆨𑆼 𑇆𑇔𑇖𑇆

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 ||

𑆠𑆠𑇀𑆱𑆁𑆑𑇀𑆫𑆩𑆟𑆩𑆶𑆥𑆳𑆪𑆤𑆁 𑇆𑇔𑇗𑇆

तत्संक्रमणमुपायनं ॥४७॥

tatsaṃkramaṇamupāyanaṃ || 47 ||

Transference of them --i.e. of the Rays-- (tat-saṃkramaṇam) is Initiation --lit. meeting with the Teacher-- (upāyanam). || 47 ||

𑆤 𑆮𑆴𑆯𑆼𑆰𑆱𑇀𑆠𑆳𑆱𑆳𑆁 𑆖 𑆓𑆶𑆫𑆾𑆫𑆠𑆲𑇀 𑆱𑆾𑇁 𑆤𑇀𑆠𑆫𑇀𑆧𑆲𑆵𑆫𑆷𑆥𑆵 𑆑𑆫𑆟𑆳𑆤𑆶𑆱𑆳𑆫𑆠𑆂 𑇆𑇔𑇘𑇆

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 ||

𑆯𑆳𑆤𑇀𑆠𑆴𑆱𑇀𑆮𑆫𑆷𑆥𑆴 𑆱𑆩𑇀𑆪𑆑𑇀𑆱𑇀𑆦𑆶𑆫𑆟𑆁 𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆼 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆼 𑆱𑇀𑆮𑆱𑆳𑆩𑆳𑆫𑇀𑆡𑇀𑆪𑆳𑆠𑇀 𑇆𑇔𑇙𑇆

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 ||

𑆑𑆫𑆟𑆳𑆤𑇀𑆠𑆫𑇀𑆬𑆵𑆤𑆳𑆁 𑆱𑆁𑆮𑆴𑆠𑇀𑆠𑆴𑆢𑆼𑆮𑆵𑆤𑆳𑆩𑆮𑆣𑆳𑆤𑆳𑆢𑆤𑆶𑆱𑆁𑆣𑆳𑆤𑆁 𑆥𑆷𑆘𑆤𑆩𑇀 𑇆𑇕𑇐𑇆

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 ||

𑆯𑇀𑆫𑆮𑆟𑆳𑆮𑆑𑆳𑆯𑆼 𑆑𑆡𑆤𑆩𑇀 𑇆𑇕𑇑𑇆

श्रवणावकाशे कथनम् ॥५१॥

śravaṇāvakāśe kathanam || 51 ||

When the opportunity comes to hear (Them) (śravaṇa-avakāśe), Kathanam or Instruction (flows forth) (kathanam). || 51 ||

𑆠𑆢𑆶𑆖𑇀𑆖𑆳𑆫𑆴𑆠𑆳𑆑𑆸𑆠𑆴𑆫𑇀𑆩𑆫𑆵𑆖𑆵𑆤𑆳𑆩𑇀 𑇆𑇕𑇒𑇆

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 ||

𑆩𑆫𑆵𑆖𑇀𑆪𑆶𑆢𑆪𑆼 𑆑𑆫𑆟𑆳𑆤𑆳𑆁 𑆥𑆫𑆴𑆟𑆳𑆩𑆱𑇀𑆠𑆳𑆨𑆴𑆂 𑆱𑆳𑆤𑆤𑇀𑆢𑆫𑆷𑆥𑆂 𑆱𑇀𑆮𑆠𑆂 𑇆𑇕𑇓𑇆

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 ||

𑆖𑆴𑆠𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳𑆨𑆴𑆤𑇀𑆤𑆠𑆳 𑆨𑆳𑆠𑆴 𑆮𑆴𑆱𑇀𑆩𑆪𑆱𑇀𑆠𑆢𑇀𑆧𑆾𑆣𑆑𑆠𑇀𑆮𑆠𑆂 𑇆𑇕𑇔𑇆

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 ||

𑆮𑆴𑆱𑇀𑆩𑆪𑆱𑇀𑆠𑆢𑆳 𑆱𑇀𑆥𑆰𑇀𑆛𑆵𑆑𑆸𑆠𑆼 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆴 𑆱𑆩𑆱𑇀𑆠𑆼 𑆮𑆴𑆯𑇀𑆫𑆳𑆩𑇀𑆪𑆠𑆴 𑇆𑇕𑇕𑇆

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 ||

𑇆𑆅𑆠𑆴 𑆥𑆵𑆜𑆾𑆢𑆴𑆠𑆳𑆤𑆴 𑆯𑇀𑆫𑆵𑆢𑆷𑆫𑇀𑆮𑆳𑆱𑆂𑆱𑆷𑆠𑇀𑆫𑆳𑆟𑆴𑇆

॥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)  ||

Translated from Sanskrit by Durvāsāḥ
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