Durvāsaḥsūtravṛttiḥ
Commentary on Durvāsaḥsūtrāṇi
ताः पूज्य स्वमरीचयो गुरुमुखार्थो या महामेलकः
मेलापे बलचक्रसंक्रमणतश्चक्रेश्वरो बोधितः ।
साम्यात्तेन च सामरस्यवशतस्तच्छक्तिविस्फारतः
चैतन्यं परवस्तुवामरचितं भा मार्गितं स्यात्स्वतः॥
tāḥ pūjya svamarīcayo gurumukhārtho yā mahāmelakaḥ
melāpe balacakrasaṃkramaṇataścakreśvaro bodhitaḥ |
sāmyāttena ca sāmarasyavaśatastacchaktivisphārataḥ
caitanyaṃ paravastuvāmaracitaṃ bhā mārgitaṃ syātsvataḥ ||
After worshipping (pūjya) one’s Powers behind the senses (tāḥ…sva-marīcayaḥ) which are (yāḥ) the object of the Guru’s Speech (guru-mukha-arthaḥ) (indicating) Great Union (mahā-melakaḥ), There --i.e. in Union-- (melāpe), due to an Entrance into the Wheels of Powers (bala-cakra-saṃkramaṇataḥ), the Lord of (all) the Wheels is (cakra-īśvaraḥ) revealed (bodhitaḥ). By attaining Oneness (sāmyāt) with Him (tena) and (ca) by the Expansion of His Supreme Power (tat-śakti-visphārataḥ) due to the Majesty of Oneness (sāmarasya-vaśataḥ), Universal Consciousness (caitanyam…syāt) (becomes That) sought (mārgitam) Lustre (bhāḥ) (which) is naturally (svataḥ) displayed as the Act of the Emission of Supreme Essence (para-vastu-vāma-racitam). ||
स्वपराभिन्नत्वप्रत्यभिज्ञा पर्यन्तः ॥१॥
svaparābhinnatvapratyabhijñā paryantaḥ || 1 ||
Recognition of the non-difference of 'oneself' and 'another' (sva-para-abhinnatva-pratyabhijñā) is Supreme Expansion (paryantaḥ). || 1 ||
स्वशब्दार्थः स्वस्वरूपं परश्चानुभूतो विषयः । एते मितानुभवे मोहात्मके
चिन्तिते क्षोभतस्तु निरावरणतायां चिद्विकासे स्वपरस्य न भेदः । इति
पर्यन्तो’ नुत्तरपदमतिसूक्ष्मबोधात्मकं स्वसंवेदन एवोदितं च तत्रैव
संस्थम् ॥१॥
svaśabdārthaḥ svasvarūpaṃ paraścānubhūto viṣayaḥ | ete mitānubhave mohātmake cintite kṣobhatastu nirāvaraṇatāyāṃ cidvikāse svaparasya na bhedaḥ | iti paryanto’ nuttarapadamatisūkṣmabodhātmakaṃ svasaṃvedana evoditaṃ ca tatraiva saṃstham || 1 ||
The meaning of the word ‘sva’ or ‘oneself’ (sva-śabda-arthaḥ) is one’s own True Nature (sva-sva-rūpam), while (ca) (the meaning of the word) ‘para’ or ‘another’ --i.e. something else-- (paraḥ) is (any) perceived (anubhūtaḥ) object of the senses (viṣayaḥ). These two (ete) (as separated realities) are imagined (cintite) during limited perception (mita-anubhave) characterized by delusion (moha-ātmake) on account of confusion (kṣobhataḥ), but (tu) in unveiled condition (nirāvaraṇatāyām) (that is) the Expansion of Consciousness (cit-vikāse), the duality (bhedaḥ) between ‘sva’ and ‘para’ or ‘oneself’ and ‘another’ (svaparasya) does not exist (na).
This means (iti): (it is) ‘Paryanta’ or ‘Supreme Limit’ (paryantaḥ) (that is) the Absolute State (anuttara-padam) composed of the most subtle Awareness (ati-sūkṣma-bodha-ātmakam) (and) arises (uditam) only (eva) in one’s own Self-knowledge (svasaṃvedane) and (ca) remains (saṃstham) only there (tatra…eva). || 1 ||
शिवशक्तिसंयोगः ॥२॥
śivaśaktisaṃyogaḥ || 2 ||
(This is) the Union of Śiva and Śakti (śiva-śakti-saṃyogaḥ) || 2 ||
एतदभिन्नत्वमिह शिवशक्तिसंयोगो यतः स्वः शिवश्च परस्तत्प्रपञ्चः
शक्तिः । योगशब्देनेहातः प्रत्यभिज्ञा निर्दिष्टा स्वात्मनः
शिवशक्तिसामरस्यात्मकस्य ॥२॥
etadabhinnatvamiha śivaśaktisaṃyogo yataḥ svaḥ śivaśca parastatprapañcaḥ śaktiḥ | yogaśabdenehātaḥ pratyabhijñā nirdiṣṭā svātmanaḥ śivaśaktisāmarasyātmakasya || 2 ||
This (etat) ‘non-difference’ (abhinnatvam) here (iha) is the Union of Śiva and Śakti (śiva-śakti-saṃyogaḥ), since (yataḥ) ‘sva’ (svaḥ) refers to Śiva (śivaḥ), and (ca) ‘para’ (paraḥ) refers to His Expansion (tat-prapañcaḥ) (as) Śakti (śaktiḥ). The word ‘yoga’ (yoga-śabdena) here (iha) then (ataḥ) indicates (nirdiṣṭā) ‘Pratyabhijñā’ or ‘Recognition’ (pratyabhijñā) of one’s own Self (svātmanaḥ) composed of the Oneness of Śiva and Śakti (śiva-śakti-sāmarasya-ātmakasya). || 2 ||
शिवः स्वात्मा ॥३॥
śivaḥ svātmā || 3 ||
Śiva (śivaḥ) is one’s own Self (svātmā). || 3 ||
स्वात्मा सर्वस्याजातो ध्रुवो’ नावृतो’ निकेतनश्चिद्रूपः शान्तः शिवो यो’ दृष्टो’ पि
वर्तमानः सदा । अजातः स कलास्पृष्टो ध्रुवः स सदा समः
स्वानन्तरासमतात्मको’ नावृतः स वासनाभिर्न विकृतो’ निकेतनः न पदमस्ति
यत्र स पृथक्स्थितश्च न पदमस्ति यत्र स नास्ति । शुद्धसंविदतो न तस्य
पृथक्स्थानमन्यत्र सा तस्मिन्करणविषयानां द्रावः ऊर्मय इव समुद्रे
विलीयन्ते । शिवः शान्तो यतस्तत्सत्ता सहजा स्वतन्त्रा । सो’ दृष्टो यतः स
नैव विषयश्च वर्तमानः सदाहंविमर्शगोचरे ॥३॥
svātmā sarvasyājāto dhruvo’ nāvṛto’ niketanaścidrūpaḥ śāntaḥ śivo yo’ dṛṣṭo’ pi vartamānaḥ sadā | ajātaḥ sa kalāspṛṣṭo dhruvaḥ sa sadā samaḥ svānantarāsamatātmako’ nāvṛtaḥ sa vāsanābhirna vikṛto’ niketanaḥ na padamasti yatra sa pṛthaksthitaśca na padamasti yatra sa nāsti | śuddhasaṃvidato na tasya pṛthaksthānamanyatra sā tasminkaraṇaviṣayānāṃ drāvaḥ ūrmaya iva samudre vilīyante | śivaḥ śānto yatastatsattā sahajā svatantrā | so’ dṛṣṭo yataḥ sa naiva viṣayaśca vartamānaḥ sadāhaṃvimarśagocare || 3 ||
Everyone’s (sarvasya) own Self (svātmā) Appears or Exists as Consciousness (cit-rūpaḥ) (that is the) Unborn (ajātaḥ), Unchangeable (dhruvaḥ), Uncovered (anāvṛtaḥ), Abodeless (aniketanaḥ) (and) Peaceful (śāntaḥ) Śiva (śivaḥ), Who (yaḥ), though (api) invisible (adṛṣṭaḥ), is always existing or never absent (vartamānaḥ).
Unborn means (ajātaḥ): He (saḥ) is not touched by Time (kalā-aspṛṣṭaḥ).
Unchangeable means (dhruvaḥ): He (saḥ) is always (sadā) the same (samaḥ), characterized by constant Self-identity (sva-anantarā-samatā-ātmakaḥ).
Uncovered means (anāvṛtaḥ): He (saḥ) is not (na) modified (vikṛtaḥ) by impressions (vāsanābhiḥ).
Abodeless means (aniketanaḥ): There is no (na…asti) state (padam) where (yatra) He (saḥ) dwells separately (pṛthak-sthitaḥ), and (ca) there is no (na…asti) state (padam) where (yatra) He (saḥ) does not exist (na…asti). ‘Pure Consciousness’ (śuddha-saṃvid) therefore (ataḥ) does not mean (na) His (tasya) separated existence (pṛthak-sthānam) somewhere else (anyatra), but (sā) the melting away (drāvaḥ) of the senses and their objects (karaṇa-viṣayānām) in Him (tasmin) like (iva) waves (ūrmayaḥ) dissolve (vilīyante) in the ocean (samudre).
Śiva (śivaḥ) is ‘Peaceful’ (śāntaḥ) because (yataḥ) His Existence (tat-sattā) is Free --i.e. Self-dependent-- (svatantrā) (and) Natural (sahajā).
He (saḥ) is ‘invisible’ (adṛṣṭaḥ), because (yataḥ) He (saḥ) is never (na…eva) an object of the senses (viṣayaḥ), but (ca) (He) is existing (vartamānaḥ) perpetually (sadā) on the sphere of Self-awareness (aham-vimarśa-gocare). || 3 ||
शक्तिः स्वशक्तिः ॥४॥
śaktiḥ svaśaktiḥ || 4 ||
Śakti (śaktiḥ) is one’s own Śakti --i.e. Power of Awareness-- (sva-śaktiḥ). || 4 ||
यथा स्वात्मा शिवो नान्यो भूतस्तस्य शक्तिः स्वशक्तिरेव न परस्येति
सूत्रार्थः । तस्य शक्तिस्तस्य शक्यता भवितुं ततः
प्रोक्तान्यजातध्रुवादिरूपाणि तच्छक्तिं निर्दिशन्ति । स सततं तच्छक्त्या
संयुक्तश्च तच्छक्तिरूपान्युपदिष्टानि शैवे शिवस्याकथ्यभावतः । एतस्य
गूढस्य महार्थो विज्ञप्तः स्वसंवेदन एव न तर्के ॥४॥
yathā svātmā śivo nānyo bhūtastasya śaktiḥ svaśaktireva na parasyeti sūtrārthaḥ | tasya śaktistasya śakyatā bhavituṃ tataḥ proktānyajātadhruvādirūpāṇi tacchaktiṃ nirdiśanti | sa satataṃ tacchaktyā saṃyuktaśca tacchaktirūpānyupadiṣṭāni śaive śivasyākathyabhāvataḥ | etasya gūḍhasya mahārtho vijñaptaḥ svasaṃvedana eva na tarke || 4 ||
Just as (yathā) Śiva (Who is) one’s own Self (svātmā) is not (na) another (anyaḥ) being (bhūtaḥ), His (tasya) Śakti (śaktiḥ) is nothing but (eva) one’s own Śakti (sva-śaktiḥ) and (She) does not (na) (belong to) ‘another’ being (parasya). This (iti) is the meaning of this sūtra (sūtra-arthaḥ). His (tasya) Śakti (śaktiḥ) is His (tasya) Ability (śakyatā) to Exist (bhavitum); hence (tataḥ), (all) the aforesaid (proktāni) qualities like ‘unborn’ or ‘unchangeable’, etc. (ajāta-dhruva-ādi-rūpāṇi) point out (nirdiśanti) His Śakti or Power (tat-śaktim), with Whom (tat-śaktyā) He (saḥ) is constantly (satatam) united (saṃyuktaḥ); and (ca) the attributes of His Power (tat-śakti-rūpāni) are explained (upadiṣṭāni) in Śaivism (śaive) due to the Unexplainable Nature of Śiva --i.e. Śiva’s Nature is explained as Śakti Herself-- (śivasya…akathya-bhāvataḥ). The significance (mahā-arthaḥ) of this (gūḍhasya) secret (etasya) is made known (vijñaptaḥ) only in Self-knowledge --i.e. by actual experience-- (sva-saṃvedane…eva) (and) not (na) on the level of philosophy --i.e. theories-- (tarke). || 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 ||
स्वशक्तिं मिलित्वा स्वात्मप्रसादतः स्वात्मसंयोगो यतः सा स्वविमर्शः ।
स्वशक्तिमेलापो वा शक्तिः स्वशक्तिर्नापरस्येति सत्यप्रत्यभिज्ञा । यदा
मेलापार्थः परस्य शक्त्या समागमार्थस्तदा शक्तिर्मिलिता परस्य
भूतिदर्शकैव भेदतः । काचिच्छक्तिः शिवाभिमुखा सदा मेलने वा योजने
तयातो योगी शिवोपलम्भशक्त्या भाजनं भवेत् । एष उपलम्भ इह विमर्श इति
कथ्यते यो’ दृश्यदृष्टिशक्तिः । अतः स्वशक्तिमेलापो’
हंविमर्शरूपाशक्तिप्रदर्शितस्वात्मप्रत्यभिज्ञेत्यर्थः॥ ५ ॥
svaśaktiṃ militvā svātmaprasādataḥ svātmasaṃyogo yataḥ sā svavimarśaḥ | svaśaktimelāpo vā śaktiḥ svaśaktirnāparasyeti satyapratyabhijñā | yadā melāpārthaḥ parasya śaktyā samāgamārthastadā śaktirmilitā parasya bhūtidarśakaiva bhedataḥ | kācicchaktiḥ śivābhimukhā sadā melane vā yojane tayāto yogī śivopalambhaśaktyā bhājanaṃ bhavet | eṣa upalambha iha vimarśa iti kathyate yo’ dṛśyadṛṣṭiśaktiḥ | ataḥ svaśaktimelāpo’ haṃvimarśarūpāśaktipradarśitasvātmapratyabhijñetyarthaḥ || 5 ||
After meeting (militvā) with one’s own Śakti (sva-śaktim) due to the Favor of the Self (svātmā-prasādataḥ), Union with one’s own Self (takes place) (svātmā-saṃyogaḥ) because (yataḥ) She (sā) is His --i.e. the Self’s-- Awareness (sva-vimarśaḥ). Or in other words (vā): ‘Meeting with one’s own Śakti’ (sva-śakti-melāpaḥ), is Recognition of the Truth (satya-pratyabhijñā) that (iti) Śakti (śaktiḥ) is one’s own Śakti (sva-śaktiḥ) and not (na) another being’s (aparasya). If (yadā) the meaning of ‘melāpa’ or ‘meeting’ (melāpa-arthaḥ) would be ‘an encounter (samāgama-arthaḥ) with another being’s (parasya) Śakti’ (śaktyā), then (tadā) the encountered (militā) Śakti (śaktiḥ) would reveal only the existence of another (bhūti-darśakā…eva) being (parasya) because of the (delusion) of duality (bhedataḥ).
(Such) indescribable (kācit) Śakti (śaktiḥ) is always (sadā) facing Śiva (śiva-abhi-mukhā), so (ataḥ) in a ‘meeting’ (melane) or (vā) ‘union’ (yojane) with Her (tayā), the yogī (yogī) becomes (bhavet) the receptacle (bhājanam) of the ‘capability of perceiving Śiva’ (śiva-upalambha-śaktyāḥ). This (eṣaḥ) ‘perception’ (upalambhaḥ) here (iha) is called (iti…kathyate) Vimarśa or Awareness (vimarśaḥ), which (yaḥ) is (then) ‘the Ability to See the Invisible’ --i.e. Awareness is called ‘perception of Śiva’ only figuratively, as Śiva is not a perceivable object-- (adṛśya-dṛṣṭi-śaktiḥ).
Therefore (ataḥ), ‘Meeting with one’s own Śakti’ (sva-śakti-melāpaḥ) is ‘Recognition of one’s own Self revealed by Śakti (Whose) Nature is Self-awareness’ (aham-vimarśa-rūpā-śakti-pradarśita-svātmā-pratyabhijñā). This is the meaning (of the sūtra) (iti…arthaḥ). || 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 ||
स्वशक्त्याश्छन्नरूपे शक्तिः परस्य शक्तिर्भवेत् । यथोक्तं
श्रीमच्छिवसूत्रेष्वेतन्मितज्ञानाधिष्ठानं मातृका या मातुरहंतायाश्छन्नरूपं
वर्णक्रमात्मकम् । शब्दार्थकल्लोलारोहणात्स्वप्नात्परस्य मतिश्चित्ते’ स्ति । यथा
परो घटो वा मानुषः प्रकाशितः स्वशक्त्या स्वसंवेदन एव तथा
परशक्तिश्चिन्तिता । एतच्चिन्तनं
स्वपरशक्त्यंशत्वमेकापराशक्तिविच्छेदनरूपेणोदितम् । यतः पराशक्तिः
पराहन्तात्मिकानन्तरासत्ता यस्या आह्लादो नित्यताबोधात्मकस्ततः
तस्याश्छन्नरूपं जन्ममृत्युलक्षणं कालो यो वक्ष्यमानः ॥६॥
svaśaktyāśchannarūpe śaktiḥ parasya śaktirbhavet | yathoktaṃ śrīmacchivasūtreṣvetanmitajñānādhiṣṭhānaṃ mātṛkā yā māturahaṃtāyāśchannarūpaṃ varṇakramātmakam | śabdārthakallolārohaṇātsvapnātparasya matiścitte’ sti | yathā paro ghaṭo vā mānuṣaḥ prakāśitaḥ svaśaktyā svasaṃvedana eva tathā paraśaktiścintitā | etaccintanaṃ svaparaśaktyaṃśatvamekāparāśaktivicchedanarūpeṇoditam | yataḥ parāśaktiḥ parāhantātmikānantarāsattā yasyā āhlādo nityatābodhātmakastataḥ tasyāśchannarūpaṃ janmamṛtyulakṣaṇaṃ kālo yo vakṣyamānaḥ || 6 ||
When one’s own Śakti (sva-śaktyāḥ) is concealed (channa-rūpe), Śakti (śaktiḥ) appears (bhavet) as another’s --i.e. not one’s own-- (parasya). As it is said (yathā-uktam) in Most Venerable Śivasūtra-s (śrīmat-śiva-sūtreṣu), the holder of this limited knowledge (etan-mita-jñānā-adhiṣṭhānam) is ‘Mātṛkā’ (mātṛkā) Who is (yā) the concealed or limited form (channa-rūpam) of the Self-consciousness (ahaṃtāyāḥ) of Mātṛ, the Conscious Being (mātuḥ), (and such limited knowledge) is characterized by the succession of letters --i.e. words-- (varṇa-krama-ātmakam).
By riding the waves of the meanings of words (śabda-artha-kallola-ārohaṇāt) (which riding is nothing) but svapna or dreaming condition (svapnāt), the idea (matiḥ) of ‘another entity’ (parasya) appears (asti) in mind (citte). Since (yathā) ‘another’ (paraḥ) -be it a pot (ghaṭaḥ) or (vā) a person (mānuṣaḥ)-, is made visible (prakāśitaḥ) by one’s own Śakti --i.e. Power to perceive-- (sva-śaktyā) only (eva) in one’s own perception (svasaṃvedane); therefore (tathā), śakti of another entity (para-śaktiḥ) is imagined (cintitā).
This thinking or imagination (etat-cintanam) (generates) a state composed of ‘parts’ (like) ‘one’s own Śakti’ and ‘another’s (Śakti)’ (sva-para-śakti-aṃśa-tvam), (which) arises (uditam) in the form of the divisions of the Sole Supreme Śakti (ekā-parā-śakti-vicchedana-rūpeṇa).
Since (yataḥ) the Supreme Śakti (parā-śaktiḥ) is characterized by Supreme I-ness --i.e. Self-awareness-- (parā-ahantā-ātmikā) (and consequently She is) Perpetual Existence (anantarā-sattā) of which (yasyāḥ) Bliss or Joy (āhlādaḥ) has ‘Awareness of Eternity’ as Its Essence (nityatā-bodha-ātmakaḥ); Her (tataḥ…tasyāḥ) concealed nature (channa-rūpam) indicates ‘birth’ and ‘death’ (janma-mṛtyu-lakṣaṇam) which (yaḥ) is Kāla or Time (kālaḥ). (This Kāla) will be explained later (vakṣyamānaḥ). || 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 ||
मेलापो यतः स्वात्मानं शिवं सततोदितं प्रकाशयति कश्चिद्विमर्शोदयतस्ततः
स स्थायी न गतागतः । मेलाप इहातः स्वात्मप्रत्यभिज्ञैव च स मेलाप
इत्युच्यते’ नुभवानुसारतो यथोक्तं श्रीमत्प्रत्यभिज्ञि
तैस्तैरप्युपयाचितैरुपनतस्तन्व्याः स्थितो ’प्यन्तिके
कान्तो लोकसमान एवमपरिज्ञातो न रन्तुम्…इति ।
अतो मेलाप इष्टमेव तत्त्वं प्रकाशयति यन्मिलित्वा स्वात्मा विभाति
तच्छक्तियुक्तः ॥७॥
melāpo yataḥ svātmānaṃ śivaṃ satatoditaṃ prakāśayati kaścidvimarśodayatastataḥ sa sthāyī na gatāgataḥ | melāpa ihātaḥ svātmapratyabhijñaiva ca sa melāpa ityucyate’ nubhavānusārato yathoktaṃ śrīmatpratyabhijñi
taistairapyupayācitairupanatastanvyāḥ sthito ’pyantike
kānto lokasamāna evamaparijñāto na rantum…iti |
ato melāpa iṣṭameva tattvaṃ prakāśayati yanmilitvā svātmā vibhāti tacchaktiyuktaḥ || 7 ||
Since (yataḥ) Melāpa (melāpaḥ) or Encounter reveals (prakāśayati) the Always Shining (satatoditam) Śiva (śivam) (Who is) one’s own Self (svātmānam) due to an indescribable Awareness (kaścid-vimarśa-udayataḥ…tataḥ), it (saḥ) is permanent (sthāyī) (and does) not (na) come and go (gata-agataḥ). Melāpa (melāpaḥ) here (iha) therefore (ataḥ) is merely Recognition of one’s own Self (svātmā-pratyabhijñā…eva), and (ca) it is (saḥ) called (iti…ucyate) ‘Melāpa’ (melāpa) to be consistent with the experience (itself) (anubhava-anusārataḥ), just as it is said (yathā…uktam) in Most Venerable Īśvarapratyabhijñākārikā (śrīmat-pratyabhijñi):
“Just like (yathā) a lover (kāntaḥ), after (api) begging by many means (upayācitaiḥ…taiḥ… taiḥ), finally (api) stands (sthitaḥ) in the close (upanataḥ) presence (antike) of (his) wife (tanvyāḥ) (whom) he could not enjoy (previously) (na…rantum) due the absence of (her) recognition (aparijñātaḥ) (as he was) just like any other man --i.e. not a beloved-- (loka-samānaḥ…evam…iti)”
So (ataḥ), Melāpa (melāpaḥ) reveals (prakāśayati) only (eva) that desired (iṣṭam) reality (tattvam), which (yat) -having encountered- (militvā) shines (vibhāti) as one’s own Self (svātmā) united with His Śakti (tat-śakti-yuktaḥ). || 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 ||
जन्ममृत्युर्वा शुभाशुभ इति कॢप्तांशो विकल्पात्मकः । तस्य ग्रासो निर्विकल्पो
यत्र सर्वांशो विद्रुत इति कालग्रासः । ग्रासश्च विकल्पाधारस्वात्मग्रहणं
तस्माच्च स्वात्मसंस्थानमेव ॥८॥
janmamṛtyurvā śubhāśubha iti kḷptāṃśo vikalpātmakaḥ | tasya grāso nirvikalpo yatra sarvāṃśo vidruta iti kālagrāsaḥ | grāsaśca vikalpādhārasvātmagrahaṇaṃ tasmācca svātmasaṃsthānameva || 8 ||
‘Birth’ and ‘death’ (janma-mṛtyuḥ) or (vā…vā) ‘pure’ and ‘impure’ (śubha-aśubhaḥ) are (iti) the ideas of segmented (Reality) (kḷpta-aṃśaḥ) characterized by ‘vikalpa-s’ or ‘thoughts’ (vikalpa-ātmakaḥ). Their (tasya) thoughtless (nirvikalpaḥ) ‘Grāsa’ or ‘Devouring’ (grāsaḥ) where (yatra) all the parts or segments (sarva-aṃśaḥ) dissolve (vidrutaḥ) is (iti) ‘Kālagrāsa’ or the ‘Devouring of Time’ (kāla-grāsaḥ). And (ca) ‘Devouring’ (grāsaḥ) (here) is ‘Seizing one’s own Self (That is) the Basis of (all) the thoughts’ (ca vikalpa-ādhāra-svātmā-grahaṇam), and (ca) from that (tasmāt), only (eva) ‘the Act of Resting in one’s own Self’ (arises) (svātmā-saṃsthānam). || 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 ||
अहंचिन्ता परिमितग्राहको यत्र विषय आयत्तस्तस्माच्च न विषयो
भिन्नस्तत्प्रथायाः । एतत्त्रयं यद्ग्राहकग्रहग्राह्यलक्षणं
पदार्थान्मानसोच्चरण एवास्ति यतो विषयः किंचिदुपलब्धुर्भिन्नं कल्पितम् ।
कालवश इह विकासः कॢप्तांशत्वबलस्य भेदग्रहतत्परः ॥९॥
ahaṃcintā parimitagrāhako yatra viṣaya āyattastasmācca na viṣayo bhinnastatprathāyāḥ | etattrayaṃ yadgrāhakagrahagrāhyalakṣaṇaṃ padārthānmānasoccaraṇa evāsti yato viṣayaḥ kiṃcidupalabdhurbhinnaṃ kalpitam | kālavaśa iha vikāsaḥ kḷptāṃśatvabalasya bhedagrahatatparaḥ || 9 ||
I-thought (aham-cintā) is the limited perceiver (parimita-grāhakaḥ), on which (yatra) viṣaya-s or sense-objects (viṣayaḥ) are dependent (āyattaḥ), and (ca) therefore (tasmāt), no (na) sense-object (viṣayaḥ) is different (bhinnaḥ) from the act of their perception --i.e. they do not exist on their own without perceiving them-- (tat-prathāyāḥ).
This triad (etat-trayam) which (yat) nature is ‘grāhaka’ or ‘limited perceiver’, ‘graha’ or ‘perception’ and ‘grāhya’ or ‘perceptible object’ (grāhaka-graha-grāhya-lakṣaṇam) exist (asti) only (eva) in mental appearance or pronunciation (mānasa-uccaraṇe) due to the meanings of words (pada-arthāt), since (yataḥ) a ‘sense-object’ (viṣayaḥ) is ‘something (kiṃcid) imagined (kalpitam) to be different (bhinnam) from their perceiver (upalabdhuḥ)’. Influence of Time (kāla-vaśaḥ) here (iha) (means the) expansion of the power of the idea of the segmentation (of Reality) (kḷpta-aṃśatva-balasya), (which expansion) is devoted only to the perception of duality (bheda-graha-tatparaḥ). || 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 ||
विश्वं किंचित्तत्त्वं तदुपलब्धुश्च कर्तुर्भिन्नं कालेनोदितं ग्राहकादिभेदितं
यत्परितः स्वस्य स्थानवद्विभेदतो’ नुभूयते । तत्पूर्णीकृत्य प्रसादतः
कालग्रासेन न विश्वमीदृशमतस्तत्स्वशक्तिविकासो विभाति । विश्वमतिस्तथा
भेदायत्ता ॥१०॥
viśvaṃ kiṃcittattvaṃ tadupalabdhuśca karturbhinnaṃ kālenoditaṃ grāhakādibheditaṃ yatparitaḥ svasya sthānavadvibhedato’ nubhūyate | tatpūrṇīkṛtya prasādataḥ kālagrāsena na viśvamīdṛśamatastatsvaśaktivikāso vibhāti | viśvamatistathā bhedāyattā || 10 ||
The universe (viśvam) is a reality (tattvam) (which) is experienced as (anubhūyate) something (kiṃcit) different (bhinnam) from its perceiver (tat-upalabdhuḥ) and (ca) creator (kartuḥ), (and) arises (uditam) by means of Time (kālena). (It is) divided into grāhaka or limited perceiver --i.e. grāhaka, grāsa and grāhya, limited perceiver, perception and the perceived-- (grāhaka-ādi-bheditam), which (yat) (appears) as a ‘standing place’ --i.e. location-- (sthānavat) for oneself (svasya) because of duality (vibhedataḥ) all around (paritaḥ).
Having purified it --i.e. rendering it complete, or devoid of duality-- (tat…pūrṇī-kṛtya) by means of Kālagrāsa or the Devouring of Time (kāla-grāsena) (which arises) from the Favor (of the Lord) (prasādataḥ), such (īdṛśam) universe (viśvam) does not (exist) (na), since (ataḥ) it (tat) shines (vibhāti) as the Expansion of one’s own Power (or Self-awareness) (sva-śakti-vikāsaḥ). The idea of the universe (viśva-matiḥ) is therefore (tathā) dependent on duality (bheda-āyattā). || 10 ||
न विषयभावः स्वबुद्ध्यतीतः ॥११॥
na viṣayabhāvaḥ svabuddhyatītaḥ || 11 ||
There is no (na) existence of (any) object (viṣaya-bhāvaḥ) beyond one’s intellect (sva-buddhi-atītaḥ). || 11 ||
विषयो विचारितः स्वस्य बुद्ध्या च स तस्या ऋते न भवति । विषयो
नामरूपारोपेण भवत्येव च तद्धीनात्स चिद्रूपमेव स्फुरति
भेदवशहीनतः ॥११॥
viṣayo vicāritaḥ svasya buddhyā ca sa tasyā ṛte na bhavati | viṣayo nāmarūpāropeṇa bhavatyeva ca taddhīnātsa cidrūpameva sphurati bhedavaśahīnataḥ || 11 ||
A sense-object (viṣayaḥ) is declared or understood (vicāritaḥ) by one’s (svasya) intellect (buddhyā), and (ca) it (saḥ) does not (na) exist (bhavati) apart (ṛte) from it (tasyāḥ). A sense-object (viṣayaḥ) exists (bhavati) only (eva) by applying name and form (nāma-rūpa-āropeṇa), and (ca) in the absence of that --i.e. such application of name and form-- (tat-hīnāt), it (saḥ) vibrates (sphurati) merely (eva) as the Form of Consciousness (cit-rūpam) due to the absence of the authority of duality (bheda-vaśa-hīnataḥ). || 11 ||
अनुभवो नियत एतदज्ञाने ॥१२॥
anubhavo niyata etadajñāne || 12 ||
Perception (anubhavaḥ) is limited (niyataḥ) when this (fact is) not known (etat-ajñāne). || 12 ||
एतस्याज्ञाने बुद्धिः स्वयन्त्रणं न जानाति तथानुभवो नियतो
ग्राहकादिरूपभेदप्रदर्शकश्च सातः कल्पनानिरता ॥१२॥
etasyājñāne buddhiḥ svayantraṇaṃ na jānāti tathānubhavo niyato grāhakādirūpabhedapradarśakaśca sātaḥ kalpanāniratā || 12 ||
When this is not known (etasya…ajñāne), the intellect (buddhiḥ) does not (na) understand (jānāti) its own limitation (svayantraṇam); hence (tathā), perception (anubhavaḥ) is limited (niyataḥ) and (ca) displays the duality or difference between grāhaka or the perceiver, etc. --i.e. perceiver, perception and the perceived-- (grāhaka-ādi-rūpa-bheda-pradarśakaḥ). It is (sā) thus (ataḥ) devoted to imagination (kalpanā-niratā). || 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 ||
ज्ञाने बुद्ध्येः परिमितत्वं प्रदर्शितं प्रसादतो’ तश्च
स्वात्मपरिज्ञानमहंविमर्शेन शक्त्यैव च न बुद्ध्या भवति ।
jñāne buddhyeḥ parimitatvaṃ pradarśitaṃ prasādato’ taśca svātmaparijñānamahaṃvimarśena śaktyaiva ca na buddhyā bhavati |
When (this Truth is) known (jñāne), the limited condition (parimitatvam) of intellect (buddhyeḥ) is displayed (pradarśitam) due to Divine Grace (prasādataḥ), and (ataḥ…ca) Perfect Knowledge of one’s own Self (svātmā-parijñānam) arises (bhavati) only (eva) by means of Śakti (śaktyā) (Who is) Self-awareness (aham-vimarśena), and (ca) not (na) by means of the intellect (buddhyā). || 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 ||
नियतानुभवः प्रोक्तो ग्राहकग्रहणग्राह्यरूपकालात्मकः । तस्य नाशने
ग्राहकादिक्रमभेदो विलीनो’ तः निरंशयजनमनन्तरावधानरूपेण जागरूकस्य
विभाति । यथोक्तं श्रीस्पन्दे
प्रबुद्धः सर्वदा तिष्ठेज्ज्ञानेनालोक्य गोचरम् ।
एकत्रारोपयेत्सर्वम्…इति॥
॥१४॥
niyatānubhavaḥ prokto grāhakagrahaṇagrāhyarūpakālātmakaḥ | tasya nāśane grāhakādikramabhedo vilīno’ taḥ niraṃśayajanamanantarāvadhānarūpeṇa jāgarūkasya vibhāti | yathoktaṃ śrīspande
prabuddhaḥ sarvadā tiṣṭhejjñānenālokya gocaram |
ekatrāropayetsarvam…iti ||
|| 14 ||
Limited perception (niyata-anubhavaḥ) -as it is already mentioned (proktaḥ)- is characterized by Time which appears (as succession, and consequently as the difference between) limited subject, perception and the perceived (grāhaka-grahaṇa-grāhya-rūpa-kāla-ātmakaḥ). In its dissolution (tasya…nāśane), the duality of such sequence of limited subject, etc. (grāhaka-ādi-krama-bhedaḥ) is dissolved (vilīnaḥ); then (ataḥ), in the case of someone who is awake, partless worship (niraṃśa-yajanam) shines (vibhāti) in the form of continuous attention or vigilance (anantara-avadhāna-rūpeṇa). As it is said (yathā…uktam) in Venerable Spanda (śrī-spande):
“By seeing (everything which) (ālokya) belong to his sphere of perception (gocaram) through (his) knowledge of sensory cognition (jñānena), (he) must remain (tiṣṭhet) awake (prabuddhaḥ) always (sarvadā) (and) put (āropayet) everything (sarvam) in one place --i.e. in his own Self-- (ekatra…iti)”. || 14 ||
तत्राहंचिन्ता क्षीयते क्रमतः ॥१५॥
tatrāhaṃcintā kṣīyate kramataḥ || 15 ||
There (tatra), I-thought (aham-cintā) gradually (kramataḥ) vanishes (kṣīyate). || 15 ||
अहंचिन्तेति व्यक्तिता या क्षीयते यतः सापुष्टा कल्पनया । एष क्षयः क्रमिको
यतो व्यक्तितावासना उपचिताः क्रमो विकासयन्ति क्रमतस्तदाविष्कृता अक्रमचितौ
निर्विकल्पायां पोषितायां जागरूकत्वेन विलीयन्ते ॥१५॥
ahaṃcinteti vyaktitā yā kṣīyate yataḥ sāpuṣṭā kalpanayā | eṣa kṣayaḥ kramiko yato vyaktitāvāsanā upacitāḥ kramo vikāsayanti kramatastadāviṣkṛtā akramacitau nirvikalpāyāṃ poṣitāyāṃ jāgarūkatvena vilīyante || 15 ||
I-thought (aham-cintā) means (iti) ‘individuality’ (vyaktitā), which (yā) dissolves (kṣīyate) when (yataḥ) it is (sā) not fostered (apuṣṭā) by thinking --i.e. mentally-- (kalpanayā). This (eṣaḥ) dissolution (kṣayaḥ) is gradual (kramikaḥ), because (yataḥ) the process (kramaḥ) causes the accumulated (upacitāḥ) impressions of individuality (vyaktitā-vāsanāḥ) to appear (vikāsayanti) successively (kramataḥ); then (tadā), having manifested (āviṣkṛtāḥ), (they) dissolve or disappear (vilīyante) in thoughtless (nirvikalpāyām) (and) non-sequential Consciousness (akrama-acitau) fostered (poṣitāyām) by vigilance (jāgarūkatvena). || 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 ||
तदतिक्रमे बोधः स्वरति वा स्फुरति स्वतः स्वातन्त्र्यतो यन्निरपेक्षता ।
सहजो बोधो वा न धारणाध्यानसमाधिभिर्धारितो यतः स एव तेषामाधार
तत्त्वेन ॥१६॥
tadatikrame bodhaḥ svarati vā sphurati svataḥ svātantryato yannirapekṣatā | sahajo bodho vā na dhāraṇādhyānasamādhibhirdhārito yataḥ sa eva teṣāmādhāra tattvena || 16 ||
In transcending that --i.e. I-thought explained previously-- (tat-ati-krame), Awareness (bodhaḥ) exists (svarati) or (vā) vibrates (sphurati) on Its own (svataḥ) due to Freedom (svātantryataḥ) which (yat) is Independency (nirapekṣatā). This means (vā): Innate (sahajaḥ) Awareness (bodhaḥ) is (then) not (na) supported or maintained (dhāritaḥ) by concentration, meditation or spiritual trance, (dhāraṇā-dhyāna-samādhibhiḥ); because (yataḥ) in real sense (tattvena), only (eva) That --i.e. Awareness-- (saḥ) (shines as) the Support (ādhāraḥ) of all these (teṣām). || 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 ||
प्रवृत्तिः सृष्टिरिह रश्म्युदितविश्वाभासलक्षणा सा च न बद्धा भेदेन यतो’
नन्तरा परासंवित्कर्त्री भवति प्रोक्तात्संबोधतः ।
कस्यचिच्चित्तवृत्तयश्चेष्टाश्च न कर्त्र्यस्तु ताः कार्याः शक्त्या सर्वविदः
स्वात्मन एतदुक्तं च श्रीस्पन्दे
अवस्थायुगलं चात्र कार्यकर्तृत्वशब्दितम् ।
कार्यता क्षयिणी तत्र कर्तृत्वं पुनरक्षयमिति॥
pravṛttiḥ sṛṣṭiriha raśmyuditaviśvābhāsalakṣaṇā sā ca na baddhā bhedena yato’ nantarā parāsaṃvitkartrī bhavati proktātsaṃbodhataḥ | kasyaciccittavṛttayaśceṣṭāśca na kartryastu tāḥ kāryāḥ śaktyā sarvavidaḥ svātmana etaduktaṃ ca śrīspande
avasthāyugalaṃ cātra kāryakartṛtvaśabditam |
kāryatā kṣayiṇī tatra kartṛtvaṃ punarakṣayamiti ||
Pravṛtti --i.e. ongoing activity-- (pravṛttiḥ) here (means:) (iha) Sṛṣṭi or Manifestation (sṛṣṭiḥ) characterized by the appearance of the world arisen in the (Awareness) of the Rays (of Enlightened Consciousness) (raśmi-udita-viśva-ābhāsa-lakṣaṇā). And (ca) It --i.e. Manifestation-- (sā) is not (na) limited (baddhā) by duality (bhedena); because (yataḥ), due to the aforesaid (proktāt) Illumination or Awakening (saṃbodhataḥ), Constant (anantarā) Supreme Consciousness (parā-saṃvit) shines (bhavati) as the Doer (kartrī). And one’s (kasyacid) mental activities (citta-vṛttayaḥ) and (ca) bodily movements (ceṣṭāḥ) are not (na) the doers (kartryaḥ), but (tu) the deeds (kāryāḥ…tāḥ) (performed) by the Power (śaktyā) of the Supreme Being (sarva-vidaḥ) (Who is) one’s own Self (svātmanaḥ). And (ca) this (etat) is mentioned (uktam) in Venerable Spanda (śrī-spande):
“And (ca) in it --i.e. in Spanda or the Self-- (atra), a pair of states (exists, which are) (avasthā-yugalam) called the deed and the condition of the doer (kārya-kartṛtva-śabditam). There (tatra), the condition of the deed (kārya-tā) is perishable (kṣayiṇī); however (punaḥ), the state of the doer (kartṛtvam) is imperishable (akṣayam…iti).”
चैतन्यनिरंशकायः कुलम् ॥१८॥
caitanyaniraṃśakāyaḥ kulam || 18 ||
The Partless Body of Consciousness (caitanya-niraṃśa-kāyaḥ) is the Kula (kulam). || 18 ||
तद्यद्दृष्टमंशावधानं विना च संचितमेकं शक्तिघनमिति कुलम् । तदेव काय
आविश्कृतरूपं चितश्चिदायुक्तं सदा । कुलं मातृमानमेयवर्गो विश्वं च
तत्तस्मिन्नपि निरंशत्वं युगपद् । कुलं तथा शक्तिरूपं
यत्सर्ववेद्यरूप्यप्यस्पर्शमवेद्यम् ॥१८॥
tadyaddṛṣṭamaṃśāvadhānaṃ vinā ca saṃcitamekaṃ śaktighanamiti kulam | tadeva kāya āviśkṛtarūpaṃ citaścidāyuktaṃ sadā | kulaṃ mātṛmānameyavargo viśvaṃ ca tattasminnapi niraṃśatvaṃ yugapad | kulaṃ tathā śaktirūpaṃ yatsarvavedyarūpyapyasparśamavedyam || 18 ||
That (tat) which (yat) is seen --i.e. manifested-- (dṛṣṭam) without (vinā) attention to parts (aṃśa-avadhānam), and (ca) heaped up (saṃcitam) as one (ekam) mass of Śakti (śakti-ghanam), is the Kula or Totality (iti…kulam). Only (eva) that (tat) is the Body (kāyaḥ), the manifested aspect (āviśkṛta-rūpam) of Consciousness (citaḥ), (which consequently) is always (sadā) united with Consciousness (cit-āyuktam). Kula (kulam) is the universe (viśvam), the group of ‘subject, cognition and object’ (mātṛ-māna-meya-vargaḥ), and (ca ca) It is (tat) simultaneously (yugapad) the Partless Condition (niraṃśatvam) even in that --i.e. in the universe-- (tasmin…api). Kula (kulam) therefore (tathā) is the Nature of Śakti (śakti-rūpam), which (yat) assumes the form of all the knowables --i.e. objects-- (sarva-vedya-rūpi), though (api) (It is) intangible (asparśam) (and) undiscoverable (as an object) (avedyam). || 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 ||
यदा कुलमवेद्यं कथं तत्सिद्धमिति चेत्कुलमोवल्ल्युपदिष्टम् । ओवल्लीह
संक्रमणं दृक्शक्त्यां च तस्या उदय एवोपदेशो गुरुप्रसादो विमर्शात्मकः ।
प्रोक्तं कुलमवेद्यं तथा तन्न दृश्यं तु विमृश्यं तत्समतया
तदाधारसंस्थानेनैव दृष्टरूपवर्जनं विना ॥१९॥
yadā kulamavedyaṃ kathaṃ tatsiddhamiti cetkulamovallyupadiṣṭam | ovallīha saṃkramaṇaṃ dṛkśaktyāṃ ca tasyā udaya evopadeśo guruprasādo vimarśātmakaḥ | proktaṃ kulamavedyaṃ tathā tanna dṛśyaṃ tu vimṛśyaṃ tatsamatayā tadādhārasaṃsthānenaiva dṛṣṭarūpavarjanaṃ vinā || 19 ||
If (yadā) the Kula (kulam) is undiscoverable --i.e. It is not to be seen-- (avedyam), how (katham) to obtain --i.e. realize-- It (tat…siddham)? If this is argued (iti…ced), (the answer is:) Kula (kulam) (can be) known through Ovallī or Tradition (ovallī-upadiṣṭam). Ovallī (ovallī) here (iha) (means) ‘Transmission (saṃkramaṇam) of the Ability to See’ (dṛk-śaktyām), and (ca) only (eva) Its (tasyāḥ) Arising (udayaḥ) is ‘Upadeśa’ or ‘Teaching’ (upadeśaḥ), the Grace of the Guru (guru-prasādaḥ) characterized by Awareness --i.e. the Teachings of the Tradition transmits Self-awareness-- (vimarśa-ātmakaḥ). It is mentioned (proktam) that Kula (kulam) is undiscoverable (as an object) (avedyam); hence (tathā), It (tat) is not (na) to be seen (dṛśyam), but (tu) to be aware of (vimṛśyam) by means of Identification with That (tat-samatayā) (which) is nothing but (eva) Resting in Its Basis (tat-ādhāra-saṃsthānena) without (vinā) rejecting (Its) manifested aspect --i.e. the world-- (dṛṣṭa-rūpa-varjanam). || 19 ||
तदाधारो निराधारमकुलम् ॥२०॥
tadādhāro nirādhāramakulam || 20 ||
Its Groundless Ground (nirādhāram…tat-ādhāraḥ) is Akula (akulam). || 20 ||
कुलाधारो’ कुलं निष्प्रपञ्चं निःस्वभावं शान्तः शिवो यस्य शरीरं
तत्-अभिन्नं कुलं शक्तिः । अकुलं तु निराधारं कुलोत्तीर्णमपि सततोदितं
कुलं विनास्ति कुलगमतस्तच्छिवो’ हमिति परिज्ञानम् ॥२०॥
kulādhāro’ kulaṃ niṣprapañcaṃ niḥsvabhāvaṃ śāntaḥ śivo yasya śarīraṃ tat-abhinnaṃ kulaṃ śaktiḥ | akulaṃ tu nirādhāraṃ kulottīrṇamapi satatoditaṃ kulaṃ vināsti kulagamatastacchivo’ hamiti parijñānam || 20 ||
Akula (akulam) is the Basis of the Kula (kula-ādhāraḥ). (It is) without manifestation (niṣprapañcam) (and) particular qualities (niḥsvabhāvam), (as It is) the Peaceful (śāntaḥ) Śiva (śivaḥ), Whose (yasya) body (śarīram) is Śakti (śaktiḥ) (as) Kula (kulam), (That is) not different from Akula (tat-abhinnam). Moreover (ca), Akula (akulam) transcends Kula (kula-uttīrṇam), (as It is) always existing (satatā-uditam…asti) even without (vinā) the Kula (kulam), though (api) pervades the Kula (kula-gam). Therefore (ataḥ), It --i.e. Akula-- (tat) is (realized) as the Complete Perception (pari-jñānam) of (the real meaning of the ‘mantra’) ‘Śivo’ ham’ or ‘I am (aham) Śiva (śivaḥ…iti)’. || 20 ||
तस्य शान्तिर्निस्तरंगा विश्वालिङ्गने सामरस्यास्वादेन कुलामृतपानेन सदा
प्रथते ॥२१॥
tasya śāntirnistaraṃgā viśvāliṅgane sāmarasyāsvādena kulāmṛtapānena sadā prathate || 21 ||
Its --i.e. Akula’s-- (tasya) 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 ||
कुलामृतं प्रथास्वभावो यस्य पानेनैव तयोरैक्यं सामरस्यं ज्ञेयम् ।
कुलामृतं विश्वव्यवच्छेदाभावे सर्वव्यापकासंविदि । स्वात्मनो’
ंशमतिहाननिरंशत्वं विश्वगं निर्विकल्पा भावनेति कुलामृतपानम् ।
कुलामृतोन्मदो योगी कौलस्वातन्त्र्ये चैतन्ये स्थितः ॥२१॥
kulāmṛtaṃ prathāsvabhāvo yasya pānenaiva tayoraikyaṃ sāmarasyaṃ jñeyam | kulāmṛtaṃ viśvavyavacchedābhāve sarvavyāpakāsaṃvidi | svātmano’ ṃśamatihānaniraṃśatvaṃ viśvagaṃ nirvikalpā bhāvaneti kulāmṛtapānam | kulāmṛtonmado yogī kaulasvātantrye caitanye sthitaḥ || 21 ||
The Nectar of the Kula (kula-amṛtam) is the Essential Nature of manifestation (prathā-svabhāvaḥ), (and) Their --i.e. of Akula and Kula-- (tayoḥ) Oneness (sāmarasyam) (or) Unity (aikyam) is to be known (jñeyam) only (eva) by drinking (pānena) that (yasya). The Nectar of the Kula (kula-amṛtam) (arises) in All-pervading Consciousness (sarva-vyāpakā-saṃvidi) when the universe is not rejected (viśva-vyavaccheda-abhāve).
‘Drinking the Nectar of the Kula’ (kula-amṛta-pānam) is (iti) contemplating (bhāvanā) with thoughtless mind (nirvikalpā) on one’s own Self’s (sva-ātmanaḥ) Partless Nature (which) pervades the world (as) ‘the act of getting rid of the idea of parts’ (aṃśa-mati-hāna-niraṃśatvam…viśva-gam). The yogī (yogī) who gets intoxicated by the Nectar of the Kula (kula-amṛta-unmadaḥ), rests (sthitaḥ) in Caitanya or Universal Consciousness (caitanye) (That is) the Freedom (which) belongs to the Kula --i.e. Perceived even during manifestation-- (kaula-svātantrye). || 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 ||
चैतन्यमिह परमाद्वयं शिवशक्त्योः सर्वो’ हमिति ज्ञानं सदा । शून्यमिह
विमर्शहानं मोहात्मकमतिशून्यं तु भेदहानं भेदशून्यम् । शून्यातिशून्यमतो
महाव्योम निरावरणं चेतनस्यात्मनः परमा संविच्चैतन्यमित्युच्यते
यत्सर्वत्र सदास्तीति सदसद्युग्मवर्जितम् ॥२२॥
caitanyamiha paramādvayaṃ śivaśaktyoḥ sarvo’ hamiti jñānaṃ sadā | śūnyamiha vimarśahānaṃ mohātmakamatiśūnyaṃ tu bhedahānaṃ bhedaśūnyam | śūnyātiśūnyamato mahāvyoma nirāvaraṇaṃ cetanasyātmanaḥ paramā saṃviccaitanyamityucyate yatsarvatra sadāstīti sadasadyugmavarjitam || 22 ||
Caitanya (caitanyam) here (iha) means the Supreme Non-duality (parama-advayam) of Śiva and Śakti (śiva-śaktyoḥ) in the form of (iti) the constant (sadā) perception (jñānam) of “I am (aham) everything (sarvaḥ)”.
Śūnya --lit. void or nothingness-- (śūnyam) here (iha) (means) ‘rejection of awareness’ (vimarśa-hānam) (that is) characterized by delusion (moha-ātmakam), but (tu) ‘Atiśūnya’ or ‘the void beyond’ (atiśūnyam) is rejection of duality (bheda-hānam) (or) the void of duality --i.e. It is empty of duality-- (bheda-śūnyam).
Therefore (ataḥ), the term “śūnyātiśūnyam” or “The Great Void beyond the void” (śūnya-atiśūnyam) (refers) to the Unveiled (nirāvaraṇam) Great Sky (of Awareness) (mahā-vyoma), the Supreme (paramā) Consciousness (saṃvid) of the Conscious (cetanasya) Self (ātmanaḥ) (, and It is) called (iti…ucyate) ‘Caitanyam’ --lit. the State of the Conscious One-- (caitanyam), Which (yat) exists (asti) always (sadā) (and) everywhere (sarvatra). This is the meaning of (iti) ‘devoid of the notions of 'being' and 'non-being’ (sat-asat-mati-varjitam). || 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 ||
विभिन्नता सा कल्पितपदं यत्स्थितं विकल्पैः । एतद्व्यवहारे दिने
लोकालोकरूपेण भाति यतश्चेदृशालोको मातृमेयभेदप्रदर्शकस्ततः स
रात्रिर्मोहस्य भेदस्य । तस्माल्लौकिका आलोके’ पि
समतासंशयतमःस्थिताः ॥२३॥
vibhinnatā sā kalpitapadaṃ yatsthitaṃ vikalpaiḥ | etadvyavahāre dine lokālokarūpeṇa bhāti yataścedṛśāloko mātṛmeyabhedapradarśakastataḥ sa rātrirmohasya bhedasya | tasmāllaukikā āloke’ pi samatāsaṃśayatamaḥsthitāḥ || 23 ||
Separateness (vibhinnatā) is (sā) an imagined condition (kalpita-padam) which (yat) takes place (sthitam) by means of thoughts (vikalpaiḥ). This (etat) shines (bhāti) in the daylight (dine) of ordinary perception --i.e. worldly course-- (vyavahāre) in the form of worldly light --i.e. “visible light”-- (loka-āloka-rūpeṇa), and (ca) since (yataḥ…tataḥ) such a (worldly) light (īdṛśa-ālokaḥ) displays duality between subject and object (mātṛ-meya-bheda-pradarśakaḥ), it is (saḥ) the night (rātriḥ) of the delusion (mohasya) of duality (bhedasya). Therefore (tasmāt), worldly people (laukikāḥ) are situated in the darkness of doubts regarding their identity (samatā-saṃśaya-tamaḥ-sthitāḥ) even (api) during daylight --i.e. the light appearing for them is nothing but darkness from a spiritual viewpoint-- (āloke). || 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 ||
अभेदप्रथापि तु तत्राप्यस्ति यतो न संशयो भाति स्वात्मप्रकाशमद्र्श्यं
मातृमेयाभेदं विना । यतो’ प्रकाशो नास्ति प्रकाश आत्मनो व्यापको मोहरात्रिगः ।
एष प्रकाशो’ लौकिकः स्वात्मभूतिर्दिनगा शिवरात्रिरभेदो यत्र
मातृमेयभेदतमो विलीयते सदा । तथा दिनं यत्प्रकाशो लौकिकानामलौकिकानां
तु मोहरातृइः । शिवरात्रिर्या लौकिकानां महाप्रलयो’ लौकिकानं व्यापकप्रकाशः
सततोदितः स्वात्मनः । लौकिक इह यस्यात्मा परो विकल्पो’ लौकिकस्तु यस्यात्मा
स्वात्मा दिव्यविमर्शतः ॥२४॥
abhedaprathāpi tu tatrāpyasti yato na saṃśayo bhāti svātmaprakāśamadrśyaṃ mātṛmeyābhedaṃ vinā | yato’ prakāśo nāsti prakāśa ātmano vyāpako moharātrigaḥ | eṣa prakāśo’ laukikaḥ svātmabhūtirdinagā śivarātrirabhedo yatra mātṛmeyabhedatamo vilīyate sadā | tathā dinaṃ yatprakāśo laukikānāmalaukikānāṃ tu moharātṛiḥ | śivarātriryā laukikānāṃ mahāpralayo’ laukikānaṃ vyāpakaprakāśaḥ satatoditaḥ svātmanaḥ | laukika iha yasyātmā paro vikalpo’ laukikastu yasyātmā svātmā divyavimarśataḥ || 24 ||
Though (tu) even the Expansion of Non-duality (abheda-prathā…api) exists (asti) there (tatra…api) because (yataḥ) not (even) (na) a doubt (saṃśayaḥ) arises (bhāti) without (vinā) (the existence) of the Light of the Self (svātmā-prakāśam) (which is) Invisible --i.e. from wordly point of view-- (adrśyam) (, and is) the non-difference of subject and object (mātṛ-meya-abhedam).
Since (yataḥ) ‘aprakāśa’ or ‘the absence of the Light (of the Self)’ (aprakāśaḥ) does not exist (na…asti), the All-pervading (vyāpakaḥ) Light (prakāśaḥ) of the Self (ātmanaḥ) pervades (even) the (formerly explained) ‘night of delusion’ (moha-rātri-gaḥ).
This (eṣaḥ) Light (prakāśaḥ) is not worldly light (alaukikaḥ), (as It is) the ‘Existence of one’s own Self’ (svātmā-bhūtiḥ) (, and It) pervades daylight (dina-gā) (as) Non-duality (abhedaḥ) (, and It is called the) ‘Night of Śiva’ (śiva-rātriḥ), in which (yatra) the darkness of the difference between subject and object (mātṛ-meya-bheda-tamaḥ) is constantly (sadā) (attaining its own) dissolution (vilīyate).
Thus (tathā), daylight (dinam), which (yat) is ‘light’ --i.e. ordinary perception-- (prakāśaḥ) for worldly people (laukikānām), is the ‘darkness or night of delusion’ (moha-rātṛiḥ) for spiritual beings (alaukikānām…tu), (while) ‘Śivarātri’ or the ‘Night of Śiva’ (śiva-rātriḥ), which (yā) (shines as) total dissolution of the world (mahā-pralayaḥ) for worldly people (laukikānām), (shines) constantly (satata-uditaḥ) as the All-pervading Light (vyāpaka-prakāśaḥ) of one’s own Self (sva-ātmanaḥ) in the case of spiritual beings (alaukikānām).
Here (iha), laukika or wordly person (laukikaḥ) means (someone) for whom (yasya) the ‘ātmā’ or the ‘Self’ (ātmā) is another being (paraḥ) (and practically) a thought (vikalpaḥ), while (tu) ‘alakukika’ or ‘spiritual being’ (alaukikaḥ) means (someone) for whom (yasya) ‘the Self’ (ātmā) is ‘his/her own Self’ (svātmā) because of Divine Awareness --i.e. without thought-- (divya-vimarśataḥ). || 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 ||
युग्ममिह शुभाशुभौ मातृमेयौ । तद्विचारणं क्रिया विशेषविमर्शो जिवो यो न
परः शिवात्स शिवः स्वयं क्रीदत्येवम् । जीवो न जनितो’ न्यथा यतः शिवः
प्रथमो यदा नास्ति विचारणे विचारणमपि नास्ति । जीवस्तथा शिवस्य
समतासंशयरुपा क्रीडा ॥२५॥
yugmamiha śubhāśubhau mātṛmeyau | tadvicāraṇaṃ kriyā viśeṣavimarśo jivo yo na paraḥ śivātsa śivaḥ svayaṃ krīdatyevam | jīvo na janito’ nyathā yataḥ śivaḥ prathamo yadā nāsti vicāraṇe vicāraṇamapi nāsti | jīvastathā śivasya samatāsaṃśayarupā krīḍā || 25 ||
Pairs of opposites (yugmam) here means (iha) (like) ‘good or bad’ (śubha-aśubhau), ‘subject or object’ (, etc.) (mātṛ-meyau). Their investigation (tat-vicāraṇam) is an activity (kriyā) (or) a specific awareness (viśeṣa-vimarśaḥ) which (yaḥ) is the ‘jīva’ or ‘limited being’ (jivaḥ), (who) is not (na) different (paraḥ) from Śiva --i.e. not another being-- (śivāt), (as) he is (saḥ) Śiva (śivaḥ) Himself (svayam) playing (krīdati) this way (evam). The jīva (jīvaḥ) does not (na) arise (janitaḥ) in any other way (anyathā), since (yataḥ) if (yadā) Śiva (śivaḥ) (Who is) the First (prathamaḥ) does not exist (na…asti) in investigation (vicāraṇe), no (na…asti) investigation (vicāraṇam) could exist either (api). Jīva (jīvaḥ) therefore (tathā) is Śiva’s (śivasya) Play (krīḍā) appearing as confusion regarding (His) identity (samatā-saṃśaya-rupā). || 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 ||
किंचिद्युग्मोपलब्धा शिव एव न जीवः । असौ तदस्पृष्टो यतः स शिवो
निर्विकल्पस्तिष्ठति सदाचलः । अच्युत इह स सदोपलब्धा स्थितो युग्मोपलाभे’
पि । तथापि शिवः स्यान्निर्विचारो यतो विचारो भेदमेव बोधयति
चैतद्भेदप्रमाता जीवो जनितः शिवे यावच्चिवः समः स्थितः ।
शिवजीवयोर्भेदमेतं जीव एव बोधति । शिवः स्वं बोधति स्वविमर्शेनैव
स्वशक्त्या न तु ग्राह्यविचारेणेति स निर्विचारः ॥२६॥
kiṃcidyugmopalabdhā śiva eva na jīvaḥ | asau tadaspṛṣṭo yataḥ sa śivo nirvikalpastiṣṭhati sadācalaḥ | acyuta iha sa sadopalabdhā sthito yugmopalābhe’ pi | tathāpi śivaḥ syānnirvicāro yato vicāro bhedameva bodhayati caitadbhedapramātā jīvo janitaḥ śive yāvaccivaḥ samaḥ sthitaḥ | śivajīvayorbhedametaṃ jīva eva bodhati | śivaḥ svaṃ bodhati svavimarśenaiva svaśaktyā na tu grāhyavicāreṇeti sa nirvicāraḥ || 26 ||
Only (eva) Śiva (śivaḥ) is the perceiver of any pairs of opposites (kiṃcit-yugma-upalabdhā) and not (na) the limited being (jīvaḥ). He --i.e. Śiva-- (asau) is untouched by that (tat-aspṛṣṭaḥ), since (yataḥ) Śiva (saḥ…śivaḥ) remains (tiṣṭhati) thoughtless (nirvikalpaḥ), (and) always (sadā) unmoving (acalaḥ). Acyuta or ‘not fallen’ (acyutaḥ) here (iha) means that He (saḥ) constantly (sadā) remains (sthitaḥ) the Perceiver (upalabdhā) even (api) during perception (yugma-upalābhe).
So (tathā…api), Śiva (śivaḥ) is actually (syāt) devoid of any investigation (nirvicāraḥ), since (yataḥ) investigation (vicāraḥ) understands (bodhayati) only (bhedam) duality (bhedam), and (ca) the perceiver of such duality (etat-bheda-pramātā) is the jīva, the limited being (jīvaḥ) (who) arises (janitaḥ) in Śiva (śive) while (yāvat) Śiva (śivaḥ) remains (sthitaḥ) the same (samaḥ). This (etam) difference (bhedam) between Śiva and jīva (śiva-jīvayoḥ) is known (bodhati) only (eva) by the jīva (jīvaḥ), (since) Śiva (śivaḥ) knows (bodhati) Himself (svam) merely (eva) by means of His own Awareness (sva-vimarśena) (or) His own Power (sva-śaktyā), and (tu) not (na) by investigating objects (grāhya-vicāreṇa). This is the meaning (iti) of ‘He (saḥ) is devoid of investigation (nirvicāraḥ)’. || 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 ||
जीवस्तथा न परः शिवस्य स्वाभावरूपसंकल्पात् । एतत्सत्यं विमर्शेण
शक्तिपातेन गुरुदत्तेन तत्त्वतस्तु गुरुतत्त्वं वक्ष्यमाणम् ॥२७॥
jīvastathā na paraḥ śivasya svābhāvarūpasaṃkalpāt | etatsatyaṃ vimarśeṇa śaktipātena gurudattena tattvatastu gurutattvaṃ vakṣyamāṇam || 27 ||
The jīva or limited being (jīvaḥ) therefore (tathā) is not (na) different (paraḥ) from Śiva’s (śivasya) idea about His own non-existence (sva-abhāva-rūpa-saṃkalpāt). This Truth (is revealed) (etat-satyam) in real sense (tattvataḥ…tu) by Awareness (vimarśeṇa) (which takes place) through the Descent of Śakti (śakti-pātena) given by the Guru (guru-dattena). The Principle of the Guru (guru-tattvam) will be explained later (vakṣyamāṇam). || 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 ||
व्यवहारो’ तो यो जीवस्य वाणोर्व्यक्तिता शिवान्वेषणमयी सर्वजीवेषु येभ्यः सः
सुखमिति कथ्यते । सुखं तेषां तु ग्राह्यं स्वादन्यत्र विषयगोचरे च
निष्फलत्वात्ते कुर्वन्तः पुनः पुनः । योगमार्गस्तु ग्राह्यान्वेषणवर्जनमयः
क्रमाच्च स शिवप्राप्तिप्रापकः परग्राहकाभिज्ञारूपेण । परमे पदे’ क्रमे
शिवः परग्राहकग्राह्ययोरद्वयं सामरस्यं भाति । तस्मादेव योगस्य च
व्यवहारस्याप्यर्थः प्रकाशितः प्रत्यावृत्तिवृत्तीव यथाक्रम ॥२८॥
vyavahāro’ to yo jīvasya vāṇorvyaktitā śivānveṣaṇamayī sarvajīveṣu yebhyaḥ saḥ sukhamiti kathyate | sukhaṃ teṣāṃ tu grāhyaṃ svādanyatra viṣayagocare ca niṣphalatvātte kurvantaḥ punaḥ punaḥ | yogamārgastu grāhyānveṣaṇavarjanamayaḥ kramācca sa śivaprāptiprāpakaḥ paragrāhakābhijñārūpeṇa | parame pade’ krame śivaḥ paragrāhakagrāhyayoradvayaṃ sāmarasyaṃ bhāti | tasmādeva yogasya ca vyavahārasyāpyarthaḥ prakāśitaḥ pratyāvṛttivṛttīva yathākrama || 28 ||
Hence (ataḥ), vyavahāra or worldly course of existence (vyavahāraḥ), which (yaḥ) belongs to the jīva (jīvasya) or (vā) aṇu --i.e. limited being-- (aṇoḥ) is ‘individuality’ (vyaktitā) consisting of ‘searching for Śiva’ (śiva-ānveṣaṇa-mayī) in the case of all the limited beings (sarva-jīveṣu), by whom (yebhyaḥ) He (saḥ) is called or considered to be (iti…kathyate) ‘happiness’ (sukham). But (tu) ‘happiness’ (sukham) (appears) for them (teṣām) (as something) to be attained (grāhyam) somewhere else (anyatra) on the sphere of sense-objects (viṣaya-gocare) i.e. not in themselves (svāt), and due to their failre --i.e. they cannot find happiness in objects-- (niṣphalatvāt), they (te) do (this) (kurvantaḥ) again (punaḥ) and again (punaḥ). Though (tu) the path of yoga (yoga-mārgaḥ) consists of ‘getting rid of the persuit of objects’ (grāhya-ānveṣaṇa-varjana-mayaḥ) gradually (kramāt), and (ca) it (saḥ) leads to the attainment of Śiva (śiva-prāpti-prāpakaḥ) in the form of the Recognition of the Supreme Perceiver (para-grāhaka-abhijñā-rūpeṇa). In the Non-sequential (akrame) Supreme (parame) State (pade), Śiva (śivaḥ) shines (bhāti) as the Non-duality (advayam) or Oneness (sāmarasyam) of the Supreme Perceiver and (His) perceived objects (paragrāhaka-grāhyayoḥ). The meaning (arthaḥ) of ‘yoga’ (yogasya) and (ca) even (api) of ‘worldly course’ (vyavahārasya) is seen or understood (prakāśitaḥ) only (eva) from That (tasmāt) as ‘pratyāvṛtti’ or ‘returning process’ and ‘vṛtti’ or ‘worldly activity’ (pratyāvṛtti-vṛttī), respectively (yathākrama). || 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 ||
मतिर्बुद्धिरन्तवती यतः सा शिवस्य विमर्शशक्तेर्मितरूपम् । सा काचवद्यस्य
न स्वप्रकाशस्तु तया तत्त्वं प्रकाशः स्वं खण्डने प्रक्षेपयति खण्डाश्च
विकल्पा इत्युच्यन्ते ॥२९॥
matirbuddhirantavatī yataḥ sā śivasya vimarśaśaktermitarūpam | sā kācavadyasya na svaprakāśastu tayā tattvaṃ prakāśaḥ svaṃ khaṇḍane prakṣepayati khaṇḍāśca vikalpā ityucyante || 29 ||
Mati (matiḥ) (or) intellect (buddhiḥ) is limited (antavatī), since (yataḥ) it (sā) is the limited form (mita-rūpam) of the Power of Awareness (vimarśa-śakteḥ) (which) belongs to Śiva (śivasya). It (sā) is like a prism (kācavat) which (yasya) doesn’t have (na) its own light (sva-prakāśaḥ), but (tu) through that --i.e. through intellect-- (tayā), Reality (tattvam) (or) Prakāśa --i.e. the Light of Consciousness-- (prakāśaḥ) throws (prakṣepayati) Itself (svam) into the act of dividing (Itself) (khaṇḍane), and (ca) the generated (kṛtāḥ) fragements (khaṇḍāḥ) are called (iti…ucyante) ‘thoughts’ (vikalpāḥ). || 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 ||
ईदृशखण्ड एकः प्राप्यः परलोको यो’ स्त्यन्यत्र शिवालयो विख्यातो
भेददर्शिभिश्चित्त एवास्ति तथा चिन्तितः । शिवस्यालयो नास्त्यन्यत्र यतो’
न्यत्र ग्राह्यं विकल्पमयं भेदमयमेवमस्त्येव च यथा
कथंचित्किंचिद्ग्राह्यं प्राप्तं कुत्रापि शिवस्तदुपलब्धा स्थितः सर्वदा ।
परमर्थतः शिवस्यानिकेतनस्य नालयस्तस्मिनेव च सर्वा आलया भान्ति ।
तथापि योगदृष्टेः शिवस्य रहस्यायतनं वक्ष्यमाणमचिरात्प्रतिवादं
विना ॥३०॥
īdṛśakhaṇḍa ekaḥ prāpyaḥ paraloko yo’ styanyatra śivālayo vikhyāto bhedadarśibhiścitta evāsti tathā cintitaḥ | śivasyālayo nāstyanyatra yato’ nyatra grāhyaṃ vikalpamayaṃ bhedamayamevamastyeva ca yathā kathaṃcitkiṃcidgrāhyaṃ prāptaṃ kutrāpi śivastadupalabdhā sthitaḥ sarvadā | paramarthataḥ śivasyāniketanasya nālayastasmineva ca sarvā ālayā bhānti | tathāpi yogadṛṣṭeḥ śivasya rahasyāyatanaṃ vakṣyamāṇamacirātprativādaṃ vinā || 30 ||
One (ekaḥ) of such fragments (īdṛśa-khaṇḍaḥ) is ‘the other world’ (para-lokaḥ) which (yaḥ) is to be attained (prāpyaḥ) (as it) exists (asti) somewhere else (anyatra) (as) the Abode of Śiva (śiva-ālayaḥ) well-known or celebrated (vikhyātaḥ) by those who know only duality (bheda-darśibhiḥ). (Since it) exists (asti) only (eva) in one’s mind (citte); hence (tathā), (it is) imagined (cintitaḥ).
The Abode (ālayaḥ) of Śiva (śivasya) does not (na) exist (asti) somewhere else (anyatra), because (yataḥ) ‘somewhere else’ (anyatra) only objects exist (that are) to be attained (grāhyam) (on account that they are) made of thoughts (vikalpa-mayam) (, and) this way (evam), (they) embody duality or difference (bheda-mayam).
And (ca) whatever (kiṃcid) object (grāhyam) is attained (prāptam) in any way (yathā…kathaṃcid) anywhere (kutra…api), Śiva (śivaḥ) always (sarvadā) remains (sthitaḥ) its Perceiver (tad-upalabdhā). In real sense (paramarthataḥ), Śiva (śivasya) (Who is) ‘Abodeless’ (aniketanasya) has no (na) resting place (ālayaḥ); moreover (ca), all (sarvāḥ) the (possible) resting places (ālayāḥ) shine only (eva) in Him (tasmin). Nevertheless (tathā…api), from the Viewpoint of Yoga (yoga-dṛṣṭeḥ), Śiva’s (śivasya) Secret (rahasya) Resting Place (āyatanam) will be explained (vakṣyamāṇam) soon (acirāt) without (vinā) being contradictory (to this aforesaid doctrine) (prativādam). || 30 ||
मतिखण्डने तु प्रकाशो निर्यन्त्रणः ॥३१॥
matikhaṇḍane tu prakāśo niryantraṇaḥ || 31 ||
But (tu) 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 ||
रूपविचारवर्जनमिति मतिखण्डनं तथा प्रकाशस्य स्वरूपं नीरूपं स्वतः
स्वरति यत्र रूपाण्यंशा भान्ति । मतिरशक्ता स्वरूपं विमर्ष्टुं तस्य
चलावधानत्वात्तथा चितिशक्तिर्विमर्शरूपा सा यया प्रकाशपरामर्शो’
स्ति ॥३१॥
rūpavicāravarjanamiti matikhaṇḍanaṃ tathā prakāśasya svarūpaṃ nīrūpaṃ svataḥ svarati yatra rūpāṇyaṃśā bhānti | matiraśaktā svarūpaṃ vimarṣṭuṃ tasya calāvadhānatvāttathā citiśaktirvimarśarūpā sā yayā prakāśaparāmarśo’ sti || 31 ||
Rejection of the investigation of forms --i.e. thinking about forms i.e. meanings-- (rūpa-vicāra-varjanam) is (iti) the breaking of the intellect (mati-khaṇḍanam); hence (tathā), the Formless (nīrūpam) Essential Nature (svarūpam) of Prakāśa (prakāśasya) is spreading (svarati) naturally (svataḥ) in which (yatra) forms (rūpāṇi) (or) portions (of Reality) (aṃśāḥ) shine (bhānti). Mati or the intellect (matiḥ) cannot (aśaktā) grab or understand (vimarṣṭum) (such) Essential Nature (svarūpam) due to its attentiveness to changing realities --i.e. objects coming and going-- (tasya…cala-avadhānatvāt); thus (tathā), It is (sā) Citiśakti or the Power of Consciousness (citi-śaktiḥ) in the form of Awareness (vimarśa-rūpā) which (yayā) (can) ‘grab’ or ‘understand’ Prakāśa or the Light or Existence of Consciousness (prakāśa-parāmarśaḥ…asti). || 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 ||
कुत्र शिवधाम यत्र स मार्ग्य इति चेत्स्वात्मन्येव पीठे सततोदिते
सर्वप्रथाहेतौ स्वभावे नान्यत्र । पीठ इह धाम यत्र स्वशक्तिः स्थिता या
प्रथारूपिण्यपि शान्तिं विश्रान्तिं याता तस्याः पत्यौ शिव एव । यदा शिवस्य
धाम मिथ्यान्विष्टं बाह्ये स्वभिन्ने तो बाह्यशिवश्चिन्तितः ।आन्तरशिवः
स्वाभिन्नस्तथा मार्ग्यस्तत्समतया पीठे । शिवसमतायां युक्तं
शक्तिरहंविमर्शः प्रथति चैवमेव सर्वं तन्मयं विभाति च
बहिरन्तःपीठमनिकेतनं धाम शिवस्य विज्ञातम् । अन्यथा मार्गणं स्थितं
निष्फलं नित्यं यावत्पीठस्थानं प्राप्तम् ॥३२॥
kutra śivadhāma yatra sa mārgya iti cetsvātmanyeva pīṭhe satatodite sarvaprathāhetau svabhāve nānyatra | pīṭha iha dhāma yatra svaśaktiḥ sthitā yā prathārūpiṇyapi śāntiṃ viśrāntiṃ yātā tasyāḥ patyau śiva eva | yadā śivasya dhāma mithyānviṣṭaṃ bāhye svabhinne to bāhyaśivaścintitaḥ |āntaraśivaḥ svābhinnastathā mārgyastatsamatayā pīṭhe | śivasamatāyāṃ yuktaṃ śaktirahaṃvimarśaḥ prathati caivameva sarvaṃ tanmayaṃ vibhāti ca bahirantaḥpīṭhamaniketanaṃ dhāma śivasya vijñātam | anyathā mārgaṇaṃ sthitaṃ niṣphalaṃ nityaṃ yāvatpīṭhasthānaṃ prāptam || 32 ||
If it’d be argued (iti…cet): “Where (kutra) is the Abode of Śiva (śiva-dhāma) where (yatra) He (saḥ) is to be sought for (mārgyaḥ)? (The answer is:) only (eva) in one’s own Self (sva-ātmani) (That is) the Always Existing (satatā-udite) Pīṭha (pīṭhe), the Core of all perceptions (sarva-prathā-hetau), one’s own Essential Nature (svabhāve), (and) nowhere else (na…anyatra).
Pīṭha or Seat (pīṭha) here (means:) (iha) that Abode (dhāma) where (yatra) one’s own Śakti (sva-śaktiḥ) rests (sthitā), Who (yā) though (api) appears in the form of manifestation (prathā-rūpiṇī), attains (yātā) peaceful (śāntim) rest (viśrāntim) only (eva) in Her (tasyāḥ) Lord (patyau), Śiva (śive). When (yadā) Śiva’s (śivasya) Abode (dhāma) is erroneously (mithyā) searched (ānviṣṭam) outside (bāhye) or in (that which is experienced) as different from oneself (sva-bhinne), then (ataḥ) an external Śiva (bāhya-śivaḥ) is imagined (cintitaḥ).
Hence (tathā), Internal Śiva (āntara-śivaḥ) (Who is) one with oneself (sva-abhinnaḥ) is to be sought for (mārgyaḥ) in the Pīṭha (pīṭhe) by means of Identification with Him (tat-samatayā). When there is proper way (yuktam) of Identification with Śiva (śiva-samatāyām), Śakti (śaktiḥ) (or) Self-awareness (aham-vimarśaḥ) expands (prathati), and (ca) everything (sarvam) shines (vibhāti) as made of Her (tat-mayam), (but) only this way (evam…eva). Then (ca), the internal (and also) external --i.e. All-pervading-- Pīṭha (bahiḥ-antaḥ-pīṭham) is discovered (vijñātam) (as) the Abodeless (aniketanam) Abode (dhāma) of Śiva (śivasya). Otherwise (anyathā) the ‘act of searching’ (mārgaṇam) never ends (nityam) (and) remains fruitless (niṣphalam…sthitam) until (yāvat) ‘Resting in the Pīṭha’ (pīṭha-sthānam) is attained (prāptam). || 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 ||
शिवपरिज्ञानमस्ति यदा शिवो न भावितः कश्चित्स्वात्परः । अन्यथा मुक्तिः
स्थितापि दूरं तत्त्वं ग्राह्यं चिन्तितम् । यथोक्तं श्रीक्षेमराजेन
एकः सर्वगतः शुद्धः सम्बोधात्मा महेश्वरः ।
सैवाहन्तापरिज्ञानान्मुक्तिः करतले स्थितेति॥
श्रीअर्णसिंहेनापि
तमेव परमेलापसंप्रदायोपबृंहितम् ।
विबुधाश्चर्वणन्त्युच्चैर्जीवन्मुक्त्यात्मसिद्धये॥
अथच श्रीमहानयप्रकाशे
निरावरणता नेतुं शक्यं संस्थानशीलनात् ।
एतस्मिन्विदिते सम्यङ्मुक्तिः संसारभूमितः॥
अन्यथा मुक्तिरूपं तु संसारस्यापरो विधिः ।
यथास्थितस्य विश्वस्य यथैवानुभवे स्थित इति॥
श्रीत्रिकशासनानुसारतो मुक्तिर्जीवन्मुक्तिर्यथातथं न एको’ नुभवो यतः सर्वा
अनुभवाः पौरुषज्ञानादुदिता साधनायां तु सततोदितं बौद्धज्ञानं
विनानुभवचक्रं क्रममस्ति । बौद्धज्ञानमिह प्रोक्तं मतिखण्डनभावेन ।
अत एको’ नुभवो’ स्त्येव शिवनाथप्रसादतस्तु स नानारूपेण भाति
स्ववासनानामावरकत्वेण । परानुभवस्तथापरिमित एको यः सततोदितमद्वयं
पौरुषबौद्धयोः । जीवन्मुक्तिस्तथा नित्याचारो’ चेष्टायाः शिवसमतायाः ॥३३॥
śivaparijñānamasti yadā śivo na bhāvitaḥ kaścitsvātparaḥ | anyathā muktiḥ sthitāpi dūraṃ tattvaṃ grāhyaṃ cintitam | yathoktaṃ śrīkṣemarājena
ekaḥ sarvagataḥ śuddhaḥ sambodhātmā maheśvaraḥ |
saivāhantāparijñānānmuktiḥ karatale sthiteti ||
śrīarṇasiṃhenāpi
tameva paramelāpasaṃpradāyopabṛṃhitam |
vibudhāścarvaṇantyuccairjīvanmuktyātmasiddhaye ||
athaca śrīmahānayaprakāśe
nirāvaraṇatā netuṃ śakyaṃ saṃsthānaśīlanāt |
etasminvidite samyaṅmuktiḥ saṃsārabhūmitaḥ ||
anyathā muktirūpaṃ tu saṃsārasyāparo vidhiḥ |
yathāsthitasya viśvasya yathaivānubhave sthita iti ||
śrītrikaśāsanānusārato muktirjīvanmuktiryathātathaṃ na eko’ nubhavo yataḥ sarvā anubhavāḥ pauruṣajñānāduditā sādhanāyāṃ tu satatoditaṃ bauddhajñānaṃ vinānubhavacakraṃ kramamasti | bauddhajñānamiha proktaṃ matikhaṇḍanabhāvena | ata eko’ nubhavo’ styeva śivanāthaprasādatastu sa nānārūpeṇa bhāti svavāsanānāmāvarakatveṇa | parānubhavastathāparimita eko yaḥ satatoditamadvayaṃ pauruṣabauddhayoḥ | jīvanmuktistathā nityācāro’ ceṣṭāyāḥ śivasamatāyāḥ || 33 ||
Constant Knowledge of Śiva (śiva-parijñānam) exist (asti) when (yadā) Śiva (śivaḥ) is not (na) imagined (bhāvitaḥ) as (being) someone (kaścit) else --i.e. different from oneself-- (svāt…paraḥ). Otherwise (anyathā), Mukti or Liberation (muktiḥ) also (api) remains (sthitā) a distant (dūram) reality (tattvam) imagined (cintitam) to be an object (to be attained) (grāhyam). As it is said (yathā…uktam) by Venerable Kṣemarāja (śrī-kṣemarājena):
“The Only One (ekaḥ) Great Lord (maheśvaraḥ) is All-pervading (sarva-gataḥ), Pure (śuddhaḥ) and is characterized by Consciousness (sambodha-ātmā). ‘Mukti’ or ‘Liberation’ (muktiḥ) is only (eva) that (sā) which rests (sthitā…iti) in one’s own hand” (kara-tale) (only when there is) perfect --i.e. constant-- knowledge of subjectivity (aham-tā-parijñānāt).”
And also (api) by Venerable Arṇasiṃha (śrī-arṇasiṃhena):
“To attain the State of Jīvanmukti (jīvat-mukti-ātmā-siddhaye), the wise (vibudhāḥ) (should) masticate (carvaṇanti) well (uccaiḥ) only (eva) that (which) (tam) is strengthened by the Transmission of Supreme Melāpa (para-melāpa-saṃpradāya-upa-bṛṃhitam…iti).”
And also (atha…ca) in Venerable Mahānayaprakāśa (śrī-mahānaya-prakāśe):
“Unveiled condition (nirāvaraṇatā) (that is) complete Liberation (samyak-muktiḥ) from the stage of transmigratory existence (saṃsāra-bhūmitaḥ), can be (śakyam) taken (netum) by the constant practice of staying (saṃsthāna-śīlanāt) in this (etasmin) perceived (understanding) (vidite).”
“Otherwise (anyathā), the Nature of Liberation (mukti-rūpam) is really (tu) an inferior or another (aparaḥ) formation (vidhiḥ) of transmigratory existence (saṃsārasya) as (yathā…eva) (that which exists) in the maintenance (sthite) of the (limited) perception (anubhave) of the universe (viśvasya) as it is --i.e. as in the case of worldly people-- (yathāsthitasya…iti).”
Conformably to the teachings of Venerable Trika (śrī-trika-śāsana-anusārataḥ), Mukti (muktiḥ) -or more precisely (yathātatham) ‘Jīvanmukti’ (jīvat-muktiḥ)- is not (na) (the matter of) a single (ekaḥ) experience (anubhavaḥ), because (yataḥ) all (sarvāḥ) experiences (anubhavāḥ) arise (uditāḥ) during one’s spiritual path (sādhanāyām) from ‘Pauruṣajñāna’ or ‘Knowledge of one’s Self’ (pauruṣa-jñānāt), but without (vinā) constant (satatā…uditam) ‘Bauddhajñāna’ or ‘Intellectual Knowledge’ --i.e. Awakened Awareness-- (bauddha-jñānam), the cycle of experiences (anubhava-cakram) exists (asti) in a sequential way (kramam).
Bauddhajñāna (bauddha-jñānam) here (iha) is mentioned (proktam) as ‘Matikhaṇḍana’ or ‘Breaking of the intellect’ --i.e. under sūtra 31.-- (mati-khaṇḍana-bhāvena); moreover (ataḥ), only (eva) One (ekaḥ) Experience (anubhavaḥ) exists (asti) due to the Grace of Lord Śiva (śiva-nātha-prasādataḥ), but (tu) it (saḥ) shines (bhāti) in many forms --i.e. appears as many experiences-- (nānā-rūpeṇa) because of the veiling or limiting nature (āvarakatveṇa) of one’s impressions (accumulated during many births) (sva-vāsanānām).
Supreme Experience (para-anubhavaḥ) Which (yaḥ) therefore (tathā) is Unlimited (aparimitaḥ) (and only) One (ekaḥ) is the Constantly Shining (satatā…uditam) Unity (advayam) of Pauruṣajñāna and Bauddhajñāna (pauruṣa-bauddhayoḥ). Jīvanmukti (jīvat-muktiḥ) is thus (tathā) a perpetual practice or conduct (nitya-ācāraḥ) of Effortless (aceṣṭāyāḥ) Identification with Śiva (śiva-samatāyāḥ). || 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 ||
बहिर्मुखत्वं कलना यस्या मौनं हीनं तथा मौनं शिवस्य निर्विकल्पभावः
स्वात्मसंस्थानं विश्रान्तिः । तच्च न निषेधः प्रथाया मौनं यतो’
न्तर्मुखत्वमेव पराहंताश्रयमचलत्वबोधः ॥३४॥
bahirmukhatvaṃ kalanā yasyā maunaṃ hīnaṃ tathā maunaṃ śivasya nirvikalpabhāvaḥ svātmasaṃsthānaṃ viśrāntiḥ | tacca na niṣedhaḥ prathāyā maunaṃ yato’ ntarmukhatvameva parāhaṃtāśrayamacalatvabodhaḥ || 34 ||
‘Kalanā’ or ‘inciting objectivity’ (kalanā) is extroversion (bahir-mukha-tvam), of which (yasyāḥ) ‘Mauna’ or ‘Silence’ (maunam) is free (hīnam); therefore (tathā), ‘Mauna’ (maunam) is Śiva’s (śivasya) Thoughtless Nature (nirvikalpa-bhāvaḥ) (Which is) ‘Viśrānti’ (or) (viśrāntiḥ) ‘Resting in one’s own Self’ (svātmā-saṃsthānam). Moreover (ca), It (tat) is not (na) the denial (niṣedhaḥ) of perception (prathāyāḥ), as (yataḥ) ‘Mauna’ (maunam) is merely (eva) ‘Introversion’ (antarmukhatvam) characterized by ‘the Act of Resting in Supreme Subjectivity’ (parāhaṃtā-āśrayam), the Awareness of Unchanging Reality (acalatva-bodhaḥ). || 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 ||
गुरुवक्त्रात्प्रसादादुपदेशो यो न पाठनं तु स स्वात्मानमावेशरूपेणोपदिशतीह ।
तस्य स्वरूपं स्वरूपमात्मा सर्वस्य च कराश्च बहिरन्तःकरणानि
बोधाह्लादपूरितानि स्वत इति प्रसादः ॥३५॥
guruvaktrātprasādādupadeśo yo na pāṭhanaṃ tu sa svātmānamāveśarūpeṇopadiśatīha | tasya svarūpaṃ svarūpamātmā sarvasya ca karāśca bahirantaḥkaraṇāni bodhāhlādapūritāni svata iti prasādaḥ || 35 ||
From the Speech of the Guru (guru-vaktrāt) (That is) Grace (prasādāt), ‘Upadeśa’ --lit. teaching or pointing out-- (takes place) (upadeśaḥ), which (yaḥ) (Upadeśa) here (iha) is though (tu) not (na) ‘lecturing’ (pāṭhanam), (as) It (saḥ) points out (upadiśati) one’s own Self (svātmānam) in the form of Absorption (into It) --i.e. as Spiritual Experience-- (āveśa-rūpeṇa).
His --i.e. the Guru’s-- (tasya) Essential Nature (svarūpam) is the Essential Nature (svarūpam) (or) Self (ātmā) of everyone (sarvasya), and (ca) the kara-s or senses (here) (karāḥ) (refer to) internal and external senses (bahir-antaḥ-karaṇāni), (which are) spontaneously filled with the Bliss of Awareness (due to His Speech) (bahir-antaḥ-karaṇāni…svataḥ), (and) this is (what we) call (iti): Prasāda or Grace (prasādaḥ). || 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 ||
परमेश्वरस्य शक्तिः स्वातन्त्र्यं या द्विरूपेण स्फुरति । तस्या जृम्भितारूपा
विश्वस्य ग्राह्यपदं विषयात्मकम् । सा पीना पूर्णेत्युच्यते यतः सा
स्वस्वातन्त्र्यमरूपं रूपेण पारयति चैतत्पूर्णरूपं शक्तिः विस्तारिता
विश्वात्मिका रूपा चितः ॥३६॥
parameśvarasya śaktiḥ svātantryaṃ yā dvirūpeṇa sphurati | tasyā jṛmbhitārūpā viśvasya grāhyapadaṃ viṣayātmakam | sā pīnā pūrṇetyucyate yataḥ sā svasvātantryamarūpaṃ rūpeṇa pārayati caitatpūrṇarūpaṃ śaktiḥ vistāritā viśvātmikā rūpā citaḥ || 36 ||
The Power (śaktiḥ) of the Supreme Lord (parama-īśvarasya) is Freedom (svātantryam), Which (yā) throbs (sphurati) in a twofold way (dvi-rūpeṇa). Her (tasyāḥ) Expanded Form (jṛmbhitā-rūpā) is the objective side (grāhya-padam) of the universe (viśvasya) characterized by sense object (viṣaya-ātmakam). She (sā) is said to be (iti…ucyate) ‘Pūrṇā’ or ‘Full’ --i.e. ‘fat’-- (pīnā…pūrṇā), because (yataḥ) She (sā) fills out (pārayati) (Her) Formless (arūpam) Freedom (sva-svātantryam) with form (rūpeṇa), and (ca) this (etat) ‘Full or Filled State’ (pūrṇa-rūpam) is the Expanded (vistāritā) Śakti (śaktiḥ), the Immanent Aspect (viśva-ātmikā…rūpā) of Consciousness (citaḥ). || 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 ||
विषयगोचरातीता शक्तिरहन्ता विश्वस्य ग्राहकपदं । सा कृशेति कथ्यते यतः
सा विश्वोत्तीर्णा रूपा चितो विषयान्ग्रसति सदा । ग्रसनमिह
ग्राह्यग्राहकसंबन्धपरिज्ञानं तथा सा ग्राह्यं ग्रसत्यपि रिक्तोदरी । तस्या
उदरं तद्ग्रस्तविषयेभ्यो न पूर्णं च सा विषयवर्जिता स्थिता ॥३७॥
viṣayagocarātītā śaktirahantā viśvasya grāhakapadaṃ | sā kṛśeti kathyate yataḥ sā viśvottīrṇā rūpā cito viṣayāngrasati sadā | grasanamiha grāhyagrāhakasaṃbandhaparijñānaṃ tathā sā grāhyaṃ grasatyapi riktodarī | tasyā udaraṃ tadgrastaviṣayebhyo na pūrṇaṃ ca sā viṣayavarjitā sthitā || 37 ||
The Śakti (śaktiḥ) (Who) is beyond the sphere of sense objects (viṣaya-gocara-atītā) is ‘ahantā’ or ‘subjectivity’ (ahantā), the subjective side (grāhaka-padam) of the universe (viśvasya). She (sā) is said to be (iti…kathyate) ‘Kṛśā’ or ‘Emaciated’ (kṛśā), since (iti…kathyate) She (sā) is the aspect (rūpā) of Consciousness (citaḥ) (which is) beyond the universe (viśva-uttīrṇā), (as She) constantly (sadā) consumes (grasati) sense objects (viṣayān). ‘Consuming’ (grasanam) here (means:) (iha) perfect understanding or perception of the connection between subject and object (grāhya-grāhaka-saṃbandha-parijñānam); thus (tathā), She (sā) consumes (grasati) perceptible objects (grāhyam), though (api) (Her) belly remains empty (rikta-udarī). (This means:) Her (tasyāḥ) belly (udaram) is not (na) filled (pūrṇam) with sense objects She consumes (tat-grasta-viṣayebhyaḥ); therefore (ca), She (sā) remains (sthitā) devoid of --i.e. untouched by-- sense objects (viṣaya-varjitā). || 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 ||
यतः कृशा गुप्ततरादृश्यत्वतस्ततः सोपदिष्टा पुनः । कृशा शक्तिर्घस्मरा
चिद्घस्मरता संहारात्मिका विषयहेत्वनन्तरसम्बोधः । इति संहारबीजं यत्र
संहारो न लयस्तत्त्वेन यतस्तेन संहारेण ग्राहकग्राह्यौ संह्रियेते ग्राहके
च ग्राहको ग्राह्यं तत्स्थितं बोधति तथैव मीनः समुद्रस्थितः सदा ।
सामरस्यमतः संहरणस्थितमहन्तासंस्थानं च संहारो’ हन्तात्मको नेदन्ताया
विपरीतस्तु तस्या नित्यं भाजनमेव । संहारबीजं
तथाहन्तामार्गप्रत्यावृत्त्यवधारणम् । सृष्टिस्थितिसंहारत्रयास्पृष्टत्वाय
तर्काय संहारः कदाचिन्महासंहारो’ नाख्यरूप उपदिष्टः । विषया मयि स्थिता
आयत्ता इति बोधो विषयग्रसनं नित्यमित्यर्थः ॥३८॥
yataḥ kṛśā guptatarādṛśyatvatastataḥ sopadiṣṭā punaḥ | kṛśā śaktirghasmarā cidghasmaratā saṃhārātmikā viṣayahetvanantarasambodhaḥ | iti saṃhārabījaṃ yatra saṃhāro na layastattvena yatastena saṃhāreṇa grāhakagrāhyau saṃhriyete grāhake ca grāhako grāhyaṃ tatsthitaṃ bodhati tathaiva mīnaḥ samudrasthitaḥ sadā | sāmarasyamataḥ saṃharaṇasthitamahantāsaṃsthānaṃ ca saṃhāro’ hantātmako nedantāyā viparītastu tasyā nityaṃ bhājanameva | saṃhārabījaṃ tathāhantāmārgapratyāvṛttyavadhāraṇam | sṛṣṭisthitisaṃhāratrayāspṛṣṭatvāya tarkāya saṃhāraḥ kadācinmahāsaṃhāro’ nākhyarūpa upadiṣṭaḥ | viṣayā mayi sthitā āyattā iti bodho viṣayagrasanaṃ nityamityarthaḥ || 38 ||
Since (yataḥ) Kṛśā or the Emaciated Aspect (kṛśā) is more hidden (gupta-tarā) due to Her Invisible --i.e. Subjective-- Nature (adṛśyatvataḥ); (therefore), She (sā) is taught (upadiṣṭā) again here --i.e. in the 38th Sūtra-- (punaḥ).
The Emaciated (kṛśā) Power (śaktiḥ) is Voracious (ghasmarā), (as She) is the Voracious Nature of Consciousness (cit-ghasmaratā) characterized by ‘Saṃhāra’ or ‘Withdrawal’ (saṃhāra-ātmikā) (That is) the continuous (and) Perfect Understanding of the Source of objects (as Herself) (viṣaya-hetu-anantara-sambodhaḥ).
This means (iti): (this is) the Essence of Saṃhāra (saṃhāra-bījam), in which (yatra) ‘Saṃhāra’ or ‘Withdrawal’ (saṃhāraḥ) is not (na) ‘laya’ or ‘dissolution’ (layaḥ) in real sense (tattvena), since (yataḥ) by means of that (tena) saṃhāra (saṃhāreṇa), the ‘subject’ and ‘object’ (grāhaka-grāhyau) are brought together (saṃhriyete) in the subject (grāhake), then (ca) the subject (grāhakaḥ) understands (bodhati) that (all the) objects (grāhyam) are resting in himself (tat-sthitam), just like (tathā…eva) a fish (mīnaḥ) is always (sadā) existing in the ocean --i.e. fish do not leave the ocean as they can live only in that-- (samudra-sthitaḥ).
Hence (ataḥ), Oneness (of subject and object) (sāmarasyam) rests on ‘Saṃhāra’ (saṃharaṇa-sthitam) (That is) Firm Standing in Subjectivity (ahantā-saṃsthānam), and (ca) ‘Saṃhāra’ (saṃhāraḥ) -characterized by Subjectivity or Subjective Awareness- (ahantā-ātmakaḥ) is not (na) the opposite (viparītaḥ) of objectivity (idantāyāḥ), but (tu) only (eva) its (tasyāḥ) Constant (nityam) Vessel (bhājanam).
Thus (tathā), the Essence of Saṃhāra (saṃhāra-bījam) puts emphasis on ‘Returning’ (That is the Path) of Seeking Subjectivity (ahantā-mārga-prati-āvṛtti-avadhāraṇam). To leave intact the triad (known as) ‘Sṛṣṭi, Sthiti and Saṃhāra’ or ‘Manifestation, Maintenance and Dissolution’ (sṛṣṭi-sthiti-saṃhāra-traya-aspṛṣṭa-tvāya) for the sake of philosophy (tarkāya), ‘Saṃhāra’ (saṃhāraḥ) sometimes (kadācit) taught or explained (upadiṣṭaḥ) as ‘Mahāsaṃhāra’ or ‘Great Withdrawal’ (mahā-saṃhāraḥ) appearing as ‘Anākhya’, the Nameless (Consciousness of Subjectivity) (anākhya-rūpaḥ).
Understanding or Awareness (which arises) (bodhaḥ) in the form of (iti): “(all) the objects rest (sthitāḥ) in me (mayi) (or) dependent on (me) (āyattāḥ)” is the constant (nityam) consuming of objects (viṣaya-grasanam). This is the meaning (iti…arthaḥ) || 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 ||
स्वशक्तिः पूर्णाकृशाद्वयं भेदवर्जितं भैरवीति कथ्यते या विद्रावरूपेण
स्फुरेत्सा वोभयी च तस्या अतो मुद्रा भेदशून्यमयी निर्विकल्पैव ॥३९॥
svaśaktiḥ pūrṇākṛśādvayaṃ bhedavarjitaṃ bhairavīti kathyate yā vidrāvarūpeṇa sphuretsā vobhayī ca tasyā ato mudrā bhedaśūnyamayī nirvikalpaiva || 39 ||
One’s own Śakti (beyond aspects) (sva-śaktiḥ), the Unity of Pūrṇā and Kṛśā (pūrṇā-kṛśā-advayam) devoid of (their) duality or difference (bheda-varjitam), is called (iti…kathyate) ‘Bhairavī’ (bhairavī), Who (yā) Vibrates (sphuret) in the form of a fusion (of the two) (vidrāva-rūpeṇa). Or (we can say that) (vā) She (sā) is both (ubhayī), and (ca) therefore (ataḥ) Her (tasyāḥ) Mudrā --i.e. Bhairavīmudrā-- (mudrā) embodies the void of distinction (between Pūrṇā and Kṛśā, as It is) (bheda-śūnya-mayī) merely (eva) Thoughtless (nirvikalpā). || 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 ||
पूर्णाकृशापिण्डो भैरव्या रूपो यतः पूर्णा च कृशाप्यर्धगोलौ तथा विश्वं गोलो
मिलितो भैरव्या भैरवी स्वयम् । सारस्तु मध्यव्यापी विभुर्भैरवो यस्य
व्यापिका शक्तिर्भैरवी । स्वात्मा भैरवो यस्य शक्तिः स्वाहंविमर्शो
मिलितविश्वरूपिणी तस्माद्भैरवः स्वयं व्यापकः सर्वात्मा । को विशेषो
भैरवस्य शिवस्य चेति चेत्स्वात्मा भैरव इत्युच्यते परमाद्वये यज्जीवन्मुक्तिं
चोदति । अतो भैरवः स्वात्मा सृष्ट्यादिधारको देहे सतां
जीवतामप्यज्ञानान्मुक्तानाम् । शिवस्तथा सर्ववित्तु देवतापि द्वैतवादिनां
यावज्जीवन्मुक्त्यर्थिनां शिवेनैवाद्वैतवादं भैरवरूपं समतात्मकं
प्रदर्शितम् ॥४०॥
pūrṇākṛśāpiṇḍo bhairavyā rūpo yataḥ pūrṇā ca kṛśāpyardhagolau tathā viśvaṃ golo milito bhairavyā bhairavī svayam | sārastu madhyavyāpī vibhurbhairavo yasya vyāpikā śaktirbhairavī | svātmā bhairavo yasya śaktiḥ svāhaṃvimarśo militaviśvarūpiṇī tasmādbhairavaḥ svayaṃ vyāpakaḥ sarvātmā | ko viśeṣo bhairavasya śivasya ceti cetsvātmā bhairava ityucyate paramādvaye yajjīvanmuktiṃ codati | ato bhairavaḥ svātmā sṛṣṭyādidhārako dehe satāṃ jīvatāmapyajñānānmuktānām | śivastathā sarvavittu devatāpi dvaitavādināṃ yāvajjīvanmuktyarthināṃ śivenaivādvaitavādaṃ bhairavarūpaṃ samatātmakaṃ pradarśitam || 40 ||
The Mass or Unity of Pūrṇā and Kṛśā (pūrṇā-kṛśā-piṇḍaḥ) is the Nature (rūpaḥ) of Bhairavī (bhairavyāḥ), since (yataḥ) Pūrṇā (pūrṇā) and (ca) even (api) Kṛśā (kṛśā) form two hemispheres (ardha-golau); thus (tathā), the world (viśvam) is (like) a ball (golaḥ) assembled (from the two hemispheres) (militaḥ) by Bhairavī (bhairavyā). (In other words, the world or manifestation) is Bhairavī (bhairavī) Herself (svayam). The Essence (sāraḥ…tu) (Which) Pervades or Exists as the Center (of such assembled reality of Transcendence and Immanence) (madhya-vyāpī) is the All-pervading Lord (vibhuḥ) (called) ‘Bhairava’ (bhairavaḥ), Whose (yasya) All-pervading (vyāpikā) Power (śaktiḥ) is Bhairavī (bhairavī).
Bhairava (bhairavaḥ) is one’s own Self --i.e. Oneself-- (svātmā), Whose (yasya) Śakti (śaktiḥ) is His own Self-awareness (sva-aham-vimarśaḥ) appearing as such united universe (milita-viśva-rūpiṇī). Therefore --i.e. by means of such All-pervading Self-awareness-- (tasmāt), Bhairava (bhairavaḥ) Himself (svayam) Pervades everything (vyāpakaḥ), (as He is) the Universal Being (sarva-ātmā).
If it is argued (iti…cet) (that) “what (kaḥ) is the difference (viśeṣaḥ) between Bhairava (bhairavasya) and (ca) Śiva (śivasya)?”, (we can say that:) one’s own Self (svātmā) is called (iti…ucyate) ‘Bhairava’ (bhairavaḥ) in Supreme Non-dualism (parama-advaye) which (yat) urges (the attainment) (codati) of ‘jīvanmukti’ or ‘Liberation while being alive’ (jīvan-muktim). Hence (ataḥ), Bhairava (bhairavaḥ) is one’s own Self (svātmā) in the body (dehe), (as He Himself) sustains manifestation, maintenance and dissolution --i.e. the worldly course-- (sṛṣṭi-ādi-dhārakaḥ) in the case of those Real Ones (satām) who are though alive --i.e. they have body, mind, etc.-- (jīvatām), (but) Liberated (muktānām) from delusion or the lack of Understanding (of their own Self) (ajñānāt).
Śiva (śivaḥ) therefore (tathā) is the Supreme Being (sarvavit), but (tu) also (api) a deity (devatā) of dualistic followers (dvaita-vādinām), while (yāvat) for those who seek ‘jīvanmukti’ (jīvan-mukti-arthinām) Śiva (śivena) Himself (eva) reveals (pradarśitam) the Doctrine of Non-duality (advaita-vādam) (That is) the Nature of Bhairava (bhairava-rūpam) characterized by ‘Identification’ (with Him) (samatā-ātmakam). || 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 ||
निर्विचारत्वं सर्वानुभवो निर्विकल्पो विकासितः संविदुदयात् । तस्या आचारः
शान्तिपरो मदनोदितो नाथेन शिवेन मिलितुकामः । साप्तुं निराचारा नानावासना
राम्या वा घोरा वा दर्शयित्वा सर्वग्रासकी यावच्चिवो’ हमिति शिवभावमालोकते
यत्र सा विश्राम्यति शान्तिरूपिणी तथैव मधुकरः पुष्पे । संविद एष आचारः
स्वोदितो निराचारः संरभरूपेणोदित एवम् । एतच्चित्समुद्रमन्थनं
तत्सारनिष्कर्षणम् ॥४१॥
nirvicāratvaṃ sarvānubhavo nirvikalpo vikāsitaḥ saṃvidudayāt | tasyā ācāraḥ śāntiparo madanodito nāthena śivena militukāmaḥ | sāptuṃ nirācārā nānāvāsanā rāmyā vā ghorā vā darśayitvā sarvagrāsakī yāvaccivo’ hamiti śivabhāvamālokate yatra sā viśrāmyati śāntirūpiṇī tathaiva madhukaraḥ puṣpe | saṃvida eṣa ācāraḥ svodito nirācāraḥ saṃrabharūpeṇodita evam | etaccitsamudramanthanaṃ tatsāraniṣkarṣaṇam || 41 ||
Nirvicāratva or the absence of investigation (nirvicāratvam) is thoughtless (nirvikalpaḥ) perception of everything (sarva-anubhavaḥ) (, which) expands or develops (vikāsitaḥ) due to the Rising of Consciousness (saṃvid-udayāt).
Her (tasyāḥ) ācāra or conduct (ācāraḥ) is devoted to Peace (śānti-paraḥ) (, and) rises with Intoxication (madana-uditaḥ) longing for the Union (militu-kāmaḥ) with (Her) Lord (nāthena), Śiva (śivena). To attain (Union) (āptum), She --i.e. Consciousness-- (sā) (adopts) ‘nirācāra’ or ‘lawless condition’ (nirācārā), (as) after making visible (darśayitvā) numerous impressions (nānā-vāsanāḥ) -be it pleasant (rāmyāḥ) or (vā… vā) horrible (ghorāḥ)-, (She) devours all of them (sarva-grāsakī) until (yāvat) (She can) behold (ālokate) the Nature of Śiva (śiva-bhāvam) in the form of (iti) (Self-Realization which can be articulated as:) “I am (aham) Śiva (śivaḥ)”, in Which (yatra) She (sā) (finally can) rest (viśrāmyati) like (tathā…eva) a bee (madhu-karaḥ) on a flower (puṣpe) (, and can) assume the form of ‘Peace’ (śānti-rūpiṇī).
This (eṣaḥ) lawless (nirācāraḥ) conduct or practice (ācāraḥ) of Consciousness (saṃvidaḥ) (which) arises on Her own (sva-uditaḥ) in the form of ‘vehemence’ (saṃrabha-rūpeṇa) takes place (uditaḥ) this way (evam). This (etat) is the ‘Churning of the Ocean of Consciousness’ (cit-samudra-manthanam) (which) extracts Its Essence (tat-sāra-niṣkarṣaṇam). || 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 ||
एतत्तरंगितं निर्विकल्पविकल्परूपि वासनोदयलयात्मकं समापितं च
चिदक्रमपदं याति कृत्रिमात्मसमर्पणे शिवाय । यतो’ पि कृत्रिमात्मा
संकल्पभरितः संविदा कृतस्ततस्तस्य समर्पणं विलापनं संविदैव
कारितम् ॥४२॥
etattaraṃgitaṃ nirvikalpavikalparūpi vāsanodayalayātmakaṃ samāpitaṃ ca cidakramapadaṃ yāti kṛtrimātmasamarpaṇe śivāya | yato’ pi kṛtrimātmā saṃkalpabharitaḥ saṃvidā kṛtastatastasya samarpaṇaṃ vilāpanaṃ saṃvidaiva kāritam || 42 ||
This (etat) (Churning Process) is waving or having a changing nature (taraṃgitam) (as it is) characterised by the arising and dissolution of impressions (vāsanā-udaya-laya-ātmakam) (and) assumes the form of ‘thoughts’ and ‘their absence’ (nirvikalpa-vikalpa-rūpi). And (it) (ca) comes to an end (samāpitam) (by) attaining (yāti) the non-sequential condition of Consciousness (cit-akrama-padam) when the created self is consigned or offered (kṛtrima-ātmā-samarpaṇe) to Śiva (śivāya).
Though (api) since (yataḥ) the created self (kṛtrima-ātmā) is nourished by imagination (saṃkalpa-bharitaḥ) (and) created (kṛtaḥ) by Consciousness (saṃvidā), its (tataḥ…tasya) consigning (samarpaṇam) (or) dissolution (vilāpanam) is performed (kāritam) only (eva) by one’s Consciousness (sva-saṃvidā). || 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 ||
सर्वसंविदां स्वात्मनि विश्रमणं ग्राहकग्राह्यभेदस्य जडस्य
द्रवनमचेष्टासावधानतारूपि तापितकशायवत् । एतद्भाति स्वतो
व्यापकात्मसहजपदात् ॥४३॥
sarvasaṃvidāṃ svātmani viśramaṇaṃ grāhakagrāhyabhedasya jaḍasya dravanamaceṣṭāsāvadhānatārūpi tāpitakaśāyavat | etadbhāti svato vyāpakātmasahajapadāt || 43 ||
Just like the melting of heated up resin (tāpita-kaśāya-vat), reposing (viśramaṇam) of all perceptions (sarva-saṃvidām) on one’s own Self (sva-ātmani) is the melting (dravanam) of the rigid (jaḍasya) duality between the perceiver and the perceived (grāhaka-grāhya-bhedasya) appearing in the form of effortless vigilance (aceṣṭā-sāvadhānatā-rūpi). This (reposing) (etat) shines (bhāti) naturally (svataḥ) due to the Innate Nature of the Universal or All-pervading Self (vyāpaka-ātmā-sahaja-padāt). || 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 ||
परमाचितो’ तिशान्तरूपमच्युतं तथा ज्वलद्यदा सा सर्वं व्याप्नोति । तत्र
पराहन्ता विषयाननन्तरसूत्रवदनुविध्यति चैवं परासंविद्भेदं समभावे
चैतन्ये विद्रावयति । चैतन्यज्वलनं वा प्रथमस्पन्दरूपा चिच्छक्तिः परमा
व्योमवामेश्वरी सदोदिता या प्रमातृगा खेचरी प्रमाणगा दिग्गोचरी च प्रमेयगा
भूचरी । चित्तथा सर्वगा स्वातन्त्र्यात्मिका ॥४४॥
paramācito’ tiśāntarūpamacyutaṃ tathā jvaladyadā sā sarvaṃ vyāpnoti | tatra parāhantā viṣayānanantarasūtravadanuvidhyati caivaṃ parāsaṃvidbhedaṃ samabhāve caitanye vidrāvayati | caitanyajvalanaṃ vā prathamaspandarūpā cicchaktiḥ paramā vyomavāmeśvarī sadoditā yā pramātṛgā khecarī pramāṇagā diggocarī ca prameyagā bhūcarī | cittathā sarvagā svātantryātmikā || 44 ||
Thus (tathā), the Peaceful (or) Impreishable Nature (ati-śānta-rūpam…acyutam) of Supreme Consciousness (paramā-citaḥ) is Blazing (jvalat) when (yadā) It (sā) pervades (vyāpnoti) everything (sarvam).
There (tatra), Supreme Subjective Awareness (parā-hantā) pierces (anuvidhyati) sense objects (viṣayān) like an eternal thread (pierces beads and form a rosary) (anantara-sūtravat), and (ca) this way (evam), Supreme Consciousness (parā-saṃvid) causes duality or differences to melt (bhedam…vidrāvayati) into Caitanya or Homogenous Universal Consciusness (sama-bhāve…caitanye).
Or in other words (vā), the Blazing of Universal Consciousness (caitanya-jvalanam) is the Supreme (paramā) Power of Consciousness (cit-śaktiḥ) appearing as the Primordial Vibration (prathama-spanda-rūpā) (also known) as the Always Arising (sadā-uditā) Vyomavāmeśvarī, the Mistress or Power (Who) emits all the realms (vyoma-vāmā-īśvarī), (as) She (yā) pervades the ‘subject’ (pramātṛ-gā) as Khecarī (khecarī), cognition (pramāṇa-gā) as dikcarī (and) gocarī --i.e. internal and external senses-- (dik-gocarī), and (ca) pervades the sphere of objects (prameya-gā) as bhūcarī (bhūcarī). Therefore (tathā), being the Nature of Freedom (svātantrya-ātmikā), Consciousness (cit) pervades everything (sarvagā). || 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 ||
संहारः प्रोक्तो’ हन्तात्मको विषयग्रासतत्परश्च घस्मरो विषयहेतुः ।
संहारसंहारो’ पि हेतुचिन्तातीतो व्यापकासंविदेव । सामरस्यं तथा
हेतुकार्ययोरभेदं साक्षात्सम्यक्पूर्णं । शिवशक्तिसामरस्ये’ तो न हेतुर्न
कार्यमस्ति तद्वासनाहीनतो याः सन्ति ग्रसने‘ पि । हेतुविश्रान्तिस्तथा
सृष्टिचिन्तायत्ता इत्यर्थः ॥४५॥
saṃhāraḥ prokto’ hantātmako viṣayagrāsatatparaśca ghasmaro viṣayahetuḥ | saṃhārasaṃhāro’ pi hetucintātīto vyāpakāsaṃvideva | sāmarasyaṃ tathā hetukāryayorabhedaṃ sākṣātsamyakpūrṇaṃ | śivaśaktisāmarasye’ to na heturna kāryamasti tadvāsanāhīnato yāḥ santi grasane‘ pi | hetuviśrāntistathā sṛṣṭicintāyattā ityarthaḥ || 45 ||
As it is said (proktaḥ), ‘Saṃhāra’ or ‘Withdrawal’ (saṃhāraḥ) is characterized by subjectivity (ahantā-ātmakaḥ) (, which) is devoted to consuming sense-objects (viṣaya-grāsa-tatparaḥ), and (ca) (it is) the voracious source (ghasmaraḥ) of all the objects (viṣaya-hetuḥ). Though (api) the ‘Dissolution of withdrawal’ (saṃhāra-saṃhāraḥ) is beyond the concept of ‘source’ (hetu-cintā-atītaḥ), (and) only (this) (eva) is All-pervading Consciousness (vyāpakā-saṃvid).
Sāmarasya or Oneness (sāmarasyam) therefore (tathā) is the unity (abhedam) of source and progeny --i.e. cause and effect-- (hetu-kāryayoḥ), (and it is) Perfect Fullness (samyak-pūrṇam) in front of one’s eyes (sākṣāt).
Hence (ataḥ), in the Oneness or Unity of Śiva and Śakti (śiva-śakti-sāmarasye), no (na) ‘source’ (hetuḥ) and no (na) ‘effect’ or ‘outcome’ (kāryam) exists (asti) due to the absence of their impressions (tat-vāsanā-hīnataḥ), which (yāḥ) though (api) exist (santi) (even) when grasana or consuming (is valid) (grasane). ‘Resting in the Source’ (hetu-viśrāntiḥ) is thus (tathā) dependent on the idea of ‘creation’ (sṛṣṭi-cintā-āyattā). This is the meaning (iti…arthaḥ). || 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 ||
यानि करणानि भान्ति व्यवहारे क्षोभे तानि ज्ञाने मरीचयः । ग्रन्थयो निरोधाः
करणस्थिता देहसमतात्मकाश्च स्वात्मा तत्र विश्वं स्वभिन्नं भाति ।
द्विषट्कग्रन्थिं भित्त्वा तु मेलापे विमर्शसूच्या गुरुप्रसादेन मरीच्युदयो
भैरवीमुद्रालक्षणः । ग्राह्यग्राहकयोजने सिद्धयोगिनीमेलापे करणानि विभान्ति
मरीचयो बोधात्मिका निर्विकल्पचेतसः प्रक्षिप्ता देहातीताः । यथा दीपस्य
प्रभाः छिद्रितपात्रेणाङ्क्यास्तथैव मरीचयो द्वादशाः उपचारत
इन्द्रियानुसारतः । तत्त्वेन त्वेकमरीचिरस्ति सा चाहंविमर्सविकासो विश्वं च
तदन्तर्गतम् । सामरस्यान्मरीचयः करणानां भेदात्मग्रन्थीनां छेदका मोचका
एवम् ॥४६॥
yāni karaṇāni bhānti vyavahāre kṣobhe tāni jñāne marīcayaḥ | granthayo nirodhāḥ karaṇasthitā dehasamatātmakāśca svātmā tatra viśvaṃ svabhinnaṃ bhāti | dviṣaṭkagranthiṃ bhittvā tu melāpe vimarśasūcyā guruprasādena marīcyudayo bhairavīmudrālakṣaṇaḥ | grāhyagrāhakayojane siddhayoginīmelāpe karaṇāni vibhānti marīcayo bodhātmikā nirvikalpacetasaḥ prakṣiptā dehātītāḥ | yathā dīpasya prabhāḥ chidritapātreṇāṅkyāstathaiva marīcayo dvādaśāḥ upacārata indriyānusārataḥ | tattvena tvekamarīcirasti sā cāhaṃvimarsavikāso viśvaṃ ca tadantargatam | sāmarasyānmarīcayaḥ karaṇānāṃ bhedātmagranthīnāṃ chedakā mocakā evam || 46 ||
Which (yāni) appear (bhānti) as the ‘senses’ (karaṇāni) in worldly course (vyavahāre) of confusion (kṣobhe) are (shine) as the (tāni) Rays (of Consciousness) (marīcayaḥ) in Knowledge --i.e. when confusion is over-- (jñāne).
The knots (granthayaḥ) (which) rest in the senses (karaṇa-sthitāḥ) as obstacles (to see the Truth) (nirodhāḥ) are characterised by ‘identification with the body’ (deha-samatā-ātmakāḥ), and (ca) one’s own Self (svātmā) shines (bhāti) there (tatra) as the universe (viśvam) different from the Self (sva-bhinnam).
After piercing (bhittvā…tu) the twelve granthi-s or knots (of delusion) (dviṣaṭka-granthim) by the needle of Awareness (vimarśa-sūcyā) through the Favor of the Guru (guru-prasādena), the Marīci-s or Rays arise (marīci-udayaḥ) (, and this arising) is marked by Bhairavīmudrā (bhairavī-mudrā-lakṣaṇaḥ) (which takes place) in ‘Melāpa’ (melāpe).
During the union of ‘the perceiver’ and the ‘perceived’ (grāhya-grāhaka-yojane) (called) the ‘assembly or meeting of Siddha-s and Yoginī-s’ (siddha-yoginī-melāpe), the senses (karaṇāni) shine -in the case of someone whose mind is thoughtless (nirvikalpa-cetasaḥ)- as the Rays of Consciousness (cit-marīcayaḥ) characterized by Self-awareness (bodha-ātmikāḥ) released or thrown (prakṣiptāḥ) beyond the body (deha-atītāḥ).
Just (yathā) as the lightrays (prabhāḥ) of a lantern (dīpasya) passing through its perforated vessel (chidrita-pātreṇa) are countable (aṅkyāḥ), in the same way (tathā…eva), the Rays (of Consciousness) (marīcayaḥ) are figuratively (upacārataḥ) (described as) twelve (in number) (dvādaśāḥ) according to the number of senses (indriya-anusārataḥ).
Though (tu) in real sense (tattvena), only One Ray (eka-marīciḥ) exists (asti) as the (sā…ca) Expansion of Self-awareness (ahaṃ-vimarsa-vikāsaḥ), and (ca) the universe (viśvam) is included in It or contained in It (tat-antar-gatam).
Due to Oneness (sāmarasyāt), the Rays (of Consciousness thus) (marīcayaḥ) pierce or destroy (chedakāḥ) the dualistic knots (bheda-ātmā-granthīnām) of the senses (karaṇānām), (and They) liberate (mocakāḥ) this way (evam). || 46 ||
तत्संक्रमणमुपायनं ॥४७॥
tatsaṃkramaṇamupāyanaṃ || 47 ||
Transference of them --i.e. of the Rays-- (tat-saṃkramaṇam) is Initiation --lit. meeting with the Teacher-- (upāyanam). || 47 ||
तेषां संक्रमणं गुरुणा ता उत्थापयति भक्ताश्च
दृक्शक्तिमुपायान्त्येवमित्युपायनम् । एतत्संक्रमणं कृतं प्रायेण क्रमतः
पूजनकथनरूपेण ये वक्ष्यमाणे ॥४७॥
teṣāṃ saṃkramaṇaṃ guruṇā tā utthāpayati bhaktāśca dṛkśaktimupāyāntyevamityupāyanam | etatsaṃkramaṇaṃ kṛtaṃ prāyeṇa kramataḥ pūjanakathanarūpeṇa ye vakṣyamāṇe || 47 ||
Their (teṣām) ‘Transference’ (saṃkramaṇam) by the Guru (guruṇā) (is that which) causes them to arise or shine (tāḥ…utthāpayati), and (ca) devotee-s (bhaktāḥ) attain (upāyānti) the ‘Ability to See’ (dṛk-śaktim) this way (evam). This is (called) (iti) ‘Initiation’ (upāyanam). This (etat) ‘Transference’ (saṃkramaṇam) is usually (prāyeṇa) performed (kṛtam) gradually (kramataḥ) in the form of ‘Pūjanam’ or ‘Worship’, and ‘Kathanam’ or ‘Instruction’ (pūjana-kathana-rūpeṇa), which (ye) will be explained later (vakṣyamāṇe). || 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 ||
मरीचीनां च गुरोश्च न विशेषो यतो गुरुः स्वविमर्शमेव दीक्षिते संक्रामयति ।
मरीचयो वा गुरुरेव परमार्थतः । गुरुतत्त्वं तथा स्वात्मप्रकाशिकाशक्तिर्या
नानारूपेण विभाति । बहिष्करणेभ्यो गुरुर्देशिको विभाति
बाह्यमन्तःकरणेभ्यस्तु वागुपदेशो’ न्तरम् । गुरुतत्त्वमुभयान्तर्गतं तथापि
विमर्शो’ न्तर्गतो’ पि सदोदितः सर्वत्र ॥४८॥
marīcīnāṃ ca gurośca na viśeṣo yato guruḥ svavimarśameva dīkṣite saṃkrāmayati | marīcayo vā gurureva paramārthataḥ | gurutattvaṃ tathā svātmaprakāśikāśaktiryā nānārūpeṇa vibhāti | bahiṣkaraṇebhyo gururdeśiko vibhāti bāhyamantaḥkaraṇebhyastu vāgupadeśo’ ntaram | gurutattvamubhayāntargataṃ tathāpi vimarśo’ ntargato’ pi sadoditaḥ sarvatra || 48 ||
There is no (na) difference (viśeṣaḥ) between the Rays (of Consciousness) (marīcīnām) and (ca) the Guru (guroḥ), since (yataḥ) the Guru (guruḥ) transmits (saṃkrāmayati) only (eva) His own Awareness (sva-vimarśam) to the initiated (dīkṣite). In other words (vā), the Rays (marīcayaḥ) are merely (eva) the Guru (guruḥ) in real sense (parama-arthataḥ).
Therefore (tathā), the Guru Principle (guru-tattvam) is the Power (Which) Reveals one’s own Self (svātmā-prakāśikā-śaktiḥ), and (this Power) (yā) appears (vibhāti) in various forms (nānā-rūpeṇa).
For the external senses (bahiṣ-karaṇebhyaḥ), the Guru (guruḥ) appears (vibhāti) as a human teacher (deśikaḥ) externally (bāhyam), but (tu) for the internal senses (antaḥkaraṇebhyaḥ), (He) appears as ‘Speech’ (vāk) (or) ‘Teaching’ (upadeśaḥ). The Guru Principle (guru-tattvam) is hidden in both (forms) (ubhaya-antar-gatam), just as (tathā…api) Awareness (vimarśaḥ) is hidden (antargataḥ), but also (api) existing constantly (sadā-uditaḥ) everywhere (sarvatra). || 48 ||
शान्तिस्वरूपि सम्यक्स्फुरणं कालग्रासे स्वात्मसंस्थाने स्वसामर्थ्यात् ॥४९॥
śāntisvarūpi samyaksphuraṇaṃ kālagrāse svātmasaṃsthāne svasāmarthyāt || 49 ||
Perfect Shining (of Self-awareness) (samyak-sphuraṇam) appearing as Tranquility (śānti-svarūpi) (arises) according to one's ability (sva-sāmarthyāt) to devour Time (which is nothing but) (kāla-grāse) Resting in one's own Self (svātmā-saṃsthāne). || 49 ||
स्वात्मसंस्थानं द्विषट्कग्रन्थिभेदन एव विभाति । यतः स्वात्मा
नैवान्तर्बहिर्मितस्ततस्तत्संस्थानमुभयवर्जितम् । अन्तरात्मावेशो’ प्यस्ति
योगिनां स त्वनित्यस्तथा न संस्थानमतो’ न्तरात्मा मानसः । एतज्ज्ञाने
स्वसामर्थ्यात्संस्थानं स्वात्मनि । संस्थानमिह कालग्रासो यतः कालो’ ंशकारो’
न्तरादिभेदकलना च तस्य ग्रासो विकल्पग्रास एव संस्थानं निर्विकल्पं
नयति । बहिरन्तश्छलज्ञानस्वसामर्थ्यात्स्वात्मसंस्थानमित्यर्थः ।
सामर्थ्यमुदितं ग्रन्थिभेदने मरीचिसंक्रमणे तदुदये महेशप्रसादतः ।
यावत्तु संक्रमणमसिद्धं स्वसंवेदने न बोधितं तावत्पूजनादिद्विकक्रमो’
नुभूयते ॥४९॥
svātmasaṃsthānaṃ dviṣaṭkagranthibhedana eva vibhāti | yataḥ svātmā naivāntarbahirmitastatastatsaṃsthānamubhayavarjitam | antarātmāveśo’ pyasti yogināṃ sa tvanityastathā na saṃsthānamato’ ntarātmā mānasaḥ | etajjñāne svasāmarthyātsaṃsthānaṃ svātmani | saṃsthānamiha kālagrāso yataḥ kālo’ ṃśakāro’ ntarādibhedakalanā ca tasya grāso vikalpagrāsa eva saṃsthānaṃ nirvikalpaṃ nayati | bahirantaśchalajñānasvasāmarthyātsvātmasaṃsthānamityarthaḥ | sāmarthyamuditaṃ granthibhedane marīcisaṃkramaṇe tadudaye maheśaprasādataḥ | yāvattu saṃkramaṇamasiddhaṃ svasaṃvedane na bodhitaṃ tāvatpūjanādidvikakramo’ nubhūyate || 49 ||
‘Resting in one’s own Self’ (svātmā-saṃsthānam) shines (vibhāti) only (eva) when the twelve knots are pierced (dviṣaṭka-granthi-bhedane). Since (yataḥ) one’s own Self (svātmā) is not (na…eva) limited to internal (and) external (aspects) (antarbahir-mitaḥ), ‘Resting in It’ (tataḥ…tat-saṃsthānam) is devoid of both (internal and external) (ubhaya-varjitam).
Absorption into the internal self (antara-ātmā-āveśaḥ) is though (api) possible (asti) in the case of yogī-s (yoginām), it is (saḥ…tu) not permanent (anityaḥ), and therefore (tathā) (it) is not (na) ‘Resting’ (saṃsthānam), consequently (ataḥ), internal self (antara-ātmā) is a mental concept (mānasaḥ). ‘Resting (saṃsthānam) in one’s own Self (svātmani)’ (takes place) according to one’s own ability (svasāmarthyāt) to understand this (etat-jñāne).
‘Resting’ (saṃsthānam) (is also called) here (iha) ‘Kālagrāsa’ or the ‘Devouring of Time’ (kāla-grāsaḥ), because (yataḥ) Time (kālaḥ), being the creator of parts (aṃśa-kāraḥ), incites or impels the difference between internal (and external) (antara-ādi-bheda-kalanā), and (ca) only (eva) its (tasya) consuming (grāsaḥ) (that is) the consuming of thoughts (vikalpa-grāsaḥ) leads (nayati) to ‘Thoughtless (nirvikalpam) Resting’ (saṃsthānam). ‘Resting in one’s own Self’ (therefore occurs) (svātmā-saṃsthānam) according to one’s ability to understand the trick of ‘internal’ and ‘external’ (bahirantaḥ-chala-jñāna-svasāmarthyāt). This is the meaning (iti…arthaḥ).
(Such) Ability (sāmarthyam) arises (uditam) in the piercing of the knots (of the senses) (granthi-bhedane) when the Marīci-s or the Rays (of Consciousness) are ‘transmitted’ (marīci-saṃkramaṇe) (and this way) arisen (tat-udaye) due to the Grace of the Great Lord (mahā-īśa-prasādataḥ).
While (yāvat…tu…tāvat) ‘Transmission’ or ‘Transference’ (of the Rays) (saṃkramaṇam) is incomplete (during spiritual journey, and) (asiddham) not (na) understood or made clear (bodhitam) in one’s own perception (svasaṃvedane), a twofold process beginning with Worship (pūjana-ādi-dvika-kramaḥ) is experienced (anubhūyate). || 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 ||
के ग्रन्थयः प्रोक्तास्तत्त्वेन ताः करणान्तर्लीनां संवित्तिदेवीनां
विमर्शात्मिकानामनुपलब्धिः । अतः संक्रमणं यन्मरीच्युदयात्मकं
तेषामुपलब्धिरूपेण मरीचीरभिक्रमयति । इति मरीचीनां देवीनामनुसंधानं
यत्पूजनमिति कथ्यते । पूजनमिहातो’ वधानात्मकं चोदितं गुरुणैव ।
एतत्पूजनं कृतं संविदो भक्तेन गुरुशासनानुसारतो यतः शास्त्रमतं
एतद्रहस्येन पूरितमपि दुर्लभम् । पूजनं तथा गुरुवक्त्रश्रद्धायत्तं
तथापि ज्ञानस्य क्रमिकविकासत्वाद्भक्ते पूजनस्य रहस्यं न विभाति
स्फुटमग्रे । तथा श्रद्धा महार्था ॥५०॥
ke granthayaḥ proktāstattvena tāḥ karaṇāntarlīnāṃ saṃvittidevīnāṃ vimarśātmikānāmanupalabdhiḥ | ataḥ saṃkramaṇaṃ yanmarīcyudayātmakaṃ teṣāmupalabdhirūpeṇa marīcīrabhikramayati | iti marīcīnāṃ devīnāmanusaṃdhānaṃ yatpūjanamiti kathyate | pūjanamihāto’ vadhānātmakaṃ coditaṃ guruṇaiva | etatpūjanaṃ kṛtaṃ saṃvido bhaktena guruśāsanānusārato yataḥ śāstramataṃ etadrahasyena pūritamapi durlabham | pūjanaṃ tathā guruvaktraśraddhāyattaṃ tathāpi jñānasya kramikavikāsatvādbhakte pūjanasya rahasyaṃ na vibhāti sphuṭamagre | tathā śraddhā mahārthā || 50 ||
What (ke) are the aforesaid (proktāḥ) knots (granthayaḥ) in reality (tattvena)? They (tāḥ) (represent) the non-recognition (anupalabdhiḥ) of the Goddesses or Powers of Perception (saṃvitti-devīnām) (Whose) nature is Awareness (vimarśa-ātmikānām) (and are) hidden in (all) the senses (karaṇa-antar-līnām).
Thus (ataḥ), ‘Saṃkramaṇa’ or ‘Transference’ (saṃkramaṇam), which (yat) embodies the Arising of the Marīci-s (marīci-udaya-ātmakam) in the form of Their Recognition (teṣām…upalabdhi-rūpeṇa), begins with an initial approaching (abhi-kramayati) of the Marīci-s or Rays --i.e. the first step towards Them-- (marīcīḥ).
This (iti) is the ‘Investigation (anusaṃdhānam) of the Rays (marīcīnām) as the Goddesses (hidden in the senses) (devīnām)’, which (yat) is called (iti…kathyate) ‘Pūjanam’ or ‘Worship’ (pūjanam). ‘Pūjanam’ (pūjanam) here (iha) is thus (ataḥ) characterized by ‘Attention’ (avadhāna-ātmakam), (and it is) motivated (coditam) only (eva) by the Guru (guruṇā).
This (etat) Pūjanam (pūjanam) is performed (kṛtam) in the case of the devotee-s (bhaktena) of Consciousness (saṃvidaḥ) according to the teachings of the Guru (guru-śāsana-anusārataḥ), because (yataḥ) the Doctrine of the Scriptures (śāstra-matam) is though (api) full (pūritam) of this Secret (about the Goddesses, it is) (etat-rahasyena) hard to understand (durlabham) in the beginning (agre).
‘Pūjanam’ or ‘Worship’ (pūjanam) is therefore (tathā) dependent on the faith in the Guru’s Speech (guru-vaktra-śraddhā-āyattam), nevertheless (tathā…api), due to the gradual development (kramika-vikāsatvāt) of understanding (jñānasya) in the devotee (bhakte), the Secret (rahasyam) of Worship (pūjanasya) does not (na) shine (vibhāti) clearly (sphuṭam) in the beginning (agre). Hence (tathā), faith (śraddhā) is the most important (here) (mahā-arthā). || 50 ||
श्रवणावकाशे कथनम् ॥५१॥
śravaṇāvakāśe kathanam || 51 ||
When the opportunity comes to hear (Them) (śravaṇa-avakāśe), Kathanam or Instruction (flows forth) (kathanam). || 51 ||
यथोक्तं पूजनं मरीच्यवधानविकासनं क्रमतो मरीचय एव पूज्या अग्रे’ पि ।
मरीचयो यथात्मप्रकाशिकास्तथा ता एव विभान्ति पूजने’ पि यद्विकल्पभृतमपि
निर्विकल्पपदं क्रमान्नयति । यदावधानं योगिनः सम्भृतं
विकल्पवशनिकर्षाद्योगी सारं सदुपदेशं श्रोतुं शक्तो भवेत्तदा कथनं
प्रसूयते । उपदेशः परो भातीह गुरुणा महार्थसंकेतोदयरूपेण । योगिने
तस्माद्गुरुवक्त्रार्थानुसारत आम्नायसारो विभाति । तस्य पूजनं
कथनसारावधानसंस्थितमित्यर्थः । तथापि विशेषः कथनस्य पूजनस्य
योगिनो यथाशक्तिः ॥५१॥
yathoktaṃ pūjanaṃ marīcyavadhānavikāsanaṃ kramato marīcaya eva pūjyā agre’ pi | marīcayo yathātmaprakāśikāstathā tā eva vibhānti pūjane’ pi yadvikalpabhṛtamapi nirvikalpapadaṃ kramānnayati | yadāvadhānaṃ yoginaḥ sambhṛtaṃ vikalpavaśanikarṣādyogī sāraṃ sadupadeśaṃ śrotuṃ śakto bhavettadā kathanaṃ prasūyate | upadeśaḥ paro bhātīha guruṇā mahārthasaṃketodayarūpeṇa | yogine tasmādguruvaktrārthānusārata āmnāyasāro vibhāti | tasya pūjanaṃ kathanasārāvadhānasaṃsthitamityarthaḥ | tathāpi viśeṣaḥ kathanasya pūjanasya yogino yathāśaktiḥ || 51 ||
As it has been said (yathā…uktam): Worship (pūjanam) is the gradual (kramataḥ) development of Attention to the Marīci-s (marīci-avadhāna-vikāsanam), (so) only (eva) the Marīci-s (marīcayaḥ) are to be worshipped (pūjyāḥ) even (api) in the beginning (agre). Since (yathā…tathā) the Marīci-s (marīcayaḥ) reveal the Self (ātmā-prakāśikāḥ), only (eva) They (tāḥ) shine (vibhānti) even (api) during Worship (pūjane), which (yat) is though (api) furnished with thoughts (vikalpa-bhṛtam), (it) gradually (kramāt) leads (nayati) to thoughtless condition (nirvikalpa-padam). When (yadā) the yogī’s (yoginaḥ) Attention --i.e. Awareness-- (avadhānam) is stronger (sambhṛtam) due to the diminution of the authority of his thoughts (vikalpa-vaśa-nikarṣāt), he becomes (bhavet) capable (śaktaḥ) of hearing (śrotum) the Essence (sāram), the Real Teaching (sat-upadeśam), then (tadā) ‘Kathanam’ or ‘Instruction’ (kathanam) shines forth (prasūyate).
The Supreme (paraḥ) Teaching (upadeśaḥ) shines (bhāti) here (iha) by means of the Guru (guruṇā) in the form of ‘hinting that which is the most important’ (mahārtha-saṃketa-udaya-rūpeṇa). For the yogī (yogine) thus (tasmāt) shines (vibhāti) the Essence of the Tradition (āmnāya-sāraḥ) by following the meaning of the Guru’s Speech (guru-vaktra-artha-anusārataḥ). His (tasya) Worship (pūjanam) (then) firmly rests on his Attention to the Essence of Kathanam (kathana-sāra-avadhāna-saṃsthitam). This is the meaning (iti…arthaḥ). Nevertheless (tathā…api), the difference (viśeṣaḥ) between ‘Pūjanam’ (pūjanasya) and ‘Kathanam’ (kathanasya) lies in the yogī’s (yoginaḥ) capability of ‘understanding’ (the Teaching) (yathā-śaktiḥ). || 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 ||
कथनं तथोच्चारिताकृतिर्मरीचीनाम् । इति कथने प्रसादप्रसरात्मके मरीचय
गुरुवक्त्रभुवं संकेतं स्वा बोधन्ते तथा ता उदियन्ति । एतद्रहस्यमुदितं
सतामेव । यथोक्तं श्रीमहानयप्रकाशे
व्ज्ञेया गुरुवक्त्रोत्थयुक्त्या सद्भिरविग्रहेति ।
श्रीक्रमसद्भावे च
सुरक्षितं प्रदातव्यं साधकाय महात्मनः ।
एतासां योगिनीनां च गुरुवक्त्रगतानि चेति॥
तथापि
मुखपारंपरायातं मुखपारंपरोज्झितम् ।
मुखसारं परावस्थां को नरः प्राप्यनाष्णुत इति॥
च
गुरुपारंपरायातं व्योमेशीनां च हृद्गतम् ।
अकथ्यं परमं यत्तु महार्थबुद्धिदं सदेति॥
चैवं
परं गुह्यं योगिनीनां मुखोदितमिति । एतद्वक्ष्यमानमागामिनि ॥५२॥
kathanaṃ tathoccāritākṛtirmarīcīnām | iti kathane prasādaprasarātmake marīcaya guruvaktrabhuvaṃ saṃketaṃ svā bodhante tathā tā udiyanti | etadrahasyamuditaṃ satāmeva | yathoktaṃ śrīmahānayaprakāśe
vjñeyā guruvaktrotthayuktyā sadbhiravigraheti |
śrīkramasadbhāve ca
surakṣitaṃ pradātavyaṃ sādhakāya mahātmanaḥ |
etāsāṃ yoginīnāṃ ca guruvaktragatāni ceti ||
tathāpi
mukhapāraṃparāyātaṃ mukhapāraṃparojjhitam |
mukhasāraṃ parāvasthāṃ ko naraḥ prāpyanāṣṇuta iti ||
ca
gurupāraṃparāyātaṃ vyomeśīnāṃ ca hṛdgatam |
akathyaṃ paramaṃ yattu mahārthabuddhidaṃ sadeti ||
caivaṃ
paraṃ guhyaṃ yoginīnāṃ mukhoditamiti | etadvakṣyamānamāgāmini || 52 ||
Therefore (tathā), ‘Kathanam’ or ‘Instruction’ (kathanam) is the uttered aspect (uccāritā-ākṛtiḥ) of the Marīci-s (marīcīnām). This means (iti): In ‘Kathanam’ (kathane) (which) is characterised by the flow of Grace (prasāda-prasara-ātmake), the Marīci-s (marīcayaḥ) recognize (bodhante) the ‘allusion’ (saṃketam) coming from the Guru’s Mouth (guru-vaktra-bhuvam) as (something not different from) them (svāḥ); hence (tathā), They (tāḥ) rise (udiyanti). This (etad) Secret (rahasyam) appears (uditam) only (eva) for real devotee-s (satām):
As it is said in Venerable Mahānayaprakāśa (yathā…uktam śrī-mahā-ānaya-prakāśe):
“ (She --i.e. Consciousness--) is to be known (vijñeyā) by real devotees (sadbhiḥ) through the trick (which) comes from the Guru’s Mouth (guru-vaktra-uttha-yuktyā…iti).”
And also (ca) in Venerable Kramasadbhāva (śrī-krama-sadbhāve):
“The well protected (Treasure) (surakṣitam) of these (etāsām) Yoginī-s --i.e. Marīci-s-- (yoginīnām) rises from the Mouth of the Guru (guru-vaktra-gatāni) and (ca...ca) is to be imparted (pradātavyam) to the aspirant (sādhakāya) of great understanding (mahā-ātmanaḥ…iti).”
Moreover (tathā…api):
“ (Because that which is) attained through the Oral Tradition of the Mouth (of the Guru) (mukha-pāraṃpara-āyātam), is transcending the Oral Tradition of the Mouth (of the Guru) (mukha-pāraṃpara-ujjhitam), (as) it is the Essence of the Mouth (of the Guru) (mukha-sāram) (that is) the Supreme State (parā-avasthām). Which (kaḥ) individual being (naraḥ) does not (na) shine (aṣṇute) after achieving (It) (prāpya…iti)?”
And (ca):
“The abundance of the Oral Transmission of the Guru (guru-pāraṃpara-āyātam), which (yat) is truly (tu) the unspeakable (akathyam) most Supreme (paramam), and (ca) rests in the Heart (hṛt-gatam) of the Goddesses of the Sky (vyoma-īśīnām), is always (sadā) the Bestower of the Understanding of the Mahārtha or the Great Reality (mahā-artha-buddhi-dam…iti).”
And this way (ca…evam):
“The Supreme (param) Secret (guhyam) of the Yoginī-s (yoginīnām…iti) rises from the Mouth (mukha-uditam).”
This (etat) will be explained (vakṣyamānamin) in the next (aphorism) (āgāmini).
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 ||
मारीच्युदयस्तथा चिदुल्लासो’ पि कथ्यत एष उल्लासश्च गुरोः । यथा
मरीचीनामाधारः परायोगिनी श्रीशक्तिरेवाहंविमर्शरूपा सा तथोदिता
करणप्रावेशिका सानन्दस्फुरणं विभाति । एतदेव ग्रन्थीनां
करणस्थितानामबोधरूपानां जडभावस्य विलय इति परिणामः करणानां
मरीचिभिः । एतत्कथनचोदितमुत्पात इह संक्रमणं येन स्वात्मसमता चिदाकाशे
खे तत्साम्यं विभाति परमा । यतो मरीचयो न भिन्नाः स्वात्मनस्तथैव प्रभा
दीपाभिन्नास्ततस्ताः स्वात्मविमर्शशक्तिरेव चिदानन्दोल्लासरूपेणोदये भान्ति ।
पूजनमतो मरीचीनामनुसंधानमादरात् कथनं तासामुदयचोदनं गुरुवक्त्रेण
संक्रमणं च तासां स्फुरणमद्वयप्रदर्शकम् । यथोक्तं श्रीमहानयप्रकाशे
अतः पूजनरूपोऽयमात्मज्ञानतया स्थितः ।
उपदेशतरोः पुष्पं चिदामोदमनोहरम्॥
च
ततोऽपि सर्ववृत्तिनां कालग्रासपुरस्सरम् ।
निरावरणविश्रान्तिः सङ्क्रमात्मा प्रवर्तते॥
श्रीक्रमसद्भावे च
पूजनं कथनं चैव संक्रामणमतः परम् ।
कृतं तु देवदेव्यया योगिनीनां यथाविधिः॥
ततस्तु यास्तु तत्रस्थाः पशुत्वसंहृताः सकृत् ।
महाभैरवमेकं तु समुच्छे तिष्ठते तु यदिति॥
तथा च
खेचरत्वं गताः सर्वा विचरन्ति खरूपत इति ।
mārīcyudayastathā cidullāso’ pi kathyata eṣa ullāsaśca guroḥ | yathā marīcīnāmādhāraḥ parāyoginī śrīśaktirevāhaṃvimarśarūpā sā tathoditā karaṇaprāveśikā sānandasphuraṇaṃ vibhāti | etadeva granthīnāṃ karaṇasthitānāmabodharūpānāṃ jaḍabhāvasya vilaya iti pariṇāmaḥ karaṇānāṃ marīcibhiḥ | etatkathanacoditamutpāta iha saṃkramaṇaṃ yena svātmasamatā cidākāśe khe tatsāmyaṃ vibhāti paramā | yato marīcayo na bhinnāḥ svātmanastathaiva prabhā dīpābhinnāstatastāḥ svātmavimarśaśaktireva cidānandollāsarūpeṇodaye bhānti | pūjanamato marīcīnāmanusaṃdhānamādarāt kathanaṃ tāsāmudayacodanaṃ guruvaktreṇa saṃkramaṇaṃ ca tāsāṃ sphuraṇamadvayapradarśakam | yathoktaṃ śrīmahānayaprakāśe
ataḥ pūjanarūpo'yamātmajñānatayā sthitaḥ |
upadeśataroḥ puṣpaṃ cidāmodamanoharam ||
ca
tato'pi sarvavṛttināṃ kālagrāsapurassaram |
nirāvaraṇaviśrāntiḥ saṅkramātmā pravartate ||
śrīkramasadbhāve ca
pūjanaṃ kathanaṃ caiva saṃkrāmaṇamataḥ param |
kṛtaṃ tu devadevyayā yoginīnāṃ yathāvidhiḥ ||
tatastu yāstu tatrasthāḥ paśutvasaṃhṛtāḥ sakṛt |
mahābhairavamekaṃ tu samucche tiṣṭhate tu yaditi ||
tathā ca
khecaratvaṃ gatāḥ sarvā vicaranti kharūpata iti |
So (tathā), the Arising of the Marīci-s (or Yoginī-s) (mārīci-udayaḥ) is also (api) called (kathyate) the Outpouring or Manifestation of Consciousness (cit-ullāsaḥ), and (ca) this (eṣaḥ) (outpouring) flows forth from the Guru (guroḥ).
Just as (yathā) the Ground (ādhāraḥ) of the Marīci-s (marīcīnām) is merely (eva) the Supreme Yoginī (parā-yoginī), Venerable Śakti (śrī-śaktiḥ) (, Whose) Nature is Self-awareness (ahaṃvimarśa-rūpā), She (sā) thus (tathā) Arises (uditā) (by) pervading the senses (karaṇa-prāveśikā), (and) shines (vibhāti) as Blissful Vibration (sānanda-sphuraṇam).
Only (eva) this (etat) is the dissolution of the ‘dead’ nature (jaḍa-bhāvasya) of the knots (granthīnām) (which) reside in the senses (karaṇa-sthitānām) (and) appear as ‘the lack of awareness’ (abodha-rūpānām). This (iti) is the transformation (pariṇāmaḥ) of the senses (karaṇānām) into the Marīci-s (marīcibhiḥ). This (etat) is (called) Saṃkramaṇa (saṃkramaṇam) here (iha), (which) is a Sudden Appearance or Marvel (utpātaḥ) impelled by Kathanam (kathana-coditam), by means of which (yena) Supreme (paramā) Identity with one’s own Self (svātmā-samatā) shines (vibhāti) in the Sky of Consciousness (cit-ākāśe…khe) (by attaining) Identity with It --i.e. with the Sky of Consciousness-- (tat-sāmyam).
Since (yataḥ) the Marīci-s (marīcayaḥ) are not (na) different (bhinnāḥ) from one’s own Self (svātmanaḥ), just like (tathā…eva) the rays are (prabhāḥ) not different from the light (in a lantern) (dīpa-abhinnāḥ), they (tataḥ…tāḥ) (compose) merely (eva) the Power of the Awareness of one’s own Self (svātmā-vimarśa-śaktiḥ), (Who) Radiates (bhānti) in (such) Arising (of the Marīci-s) (udaye) in the form of the Appearance of the Bliss of Consciousness (cit-ānanda-ullāsa-rūpeṇa).
Therefore (ataḥ), Pūjanam or Worship (pūjanam) is ‘Respectful (ādarāt) Investigation (anusaṃdhānam) of the Marīci-s’ (marīcīnām), Kathanam or ‘Instruction’ --i.e. Oral Transmission-- (kathanam) is (that which) incites Their Rising (tāsām…udaya-codanam) by the Speech of the Guru (guru-vaktreṇa), and (ca) Saṃkramaṇa or Transference (saṃkramaṇam) is Their (tāsām) Vibration (sphuraṇam) (Which) Reveals Non-duality (advaya-pradarśakam). As it is said (yathā…uktam) in Venerable Mahānayaprakāśa (śrī-mahānaya-prakāśe):
“Hence (ataḥ), this (ayam) Nature of the Act of Worship (pūjana-rūpaḥ) appears (sthitaḥ) as the State of the Knowledge of the Self (ātmā-jñānatayā) (when) the Flower (puṣpam) of the Tree of Instruction --i.e. Kathanam-- (blossoms) (upadeśataroḥ) (, and) catches one’s heart by the Bliss of Consciousness (cit-āmoda-manas-haram).”
“Then (tataḥ…api), along with the Consuming of Time (kāla-grāsa-purassaram), Unveiled Reposing (nirāvaraṇa-viśrāntiḥ) takes place (pravartate) in all the activities (sarva-vṛttinām), (and this is) the Essence of Saṅkrama or the Transmission (of Truth) (saṅkrama-ātmā).”
And (ca) in Venerable Kramasadbhāva (śrī-krama-sat-bhāve):
“Hence (ataḥ) Worship (pūjanam), Oral Instruction (kathanam) and (ca…eva) Transmission (saṃkrāmaṇam) of the Yoginī-s (yoginīnām) are solely (param) performed (kṛtam) by the Divine Power of God (deva-devyayā), according to the Sacred precepts (yathā-vidhiḥ).“
“Therefore (tatas...tu), (They --i.e. Yoginī-s or Marīcī-s--,) Who (yāḥ) dwell there --i.e. in the State of one’s own Essential Nature-- (tatra-sthāḥ), suddenly (sakṛt) destroy the limited condition --lit. the state of being an animal-- (paśu-tva-saṃhṛtāḥ), (then) only (that) (ekam) remains (tiṣṭhate…tu) in the Sky (of Unlimited Consciousness) (samucche) Which is (yat) the Great Bhairava (mahā-bhairavamiti).”
Moreover (tathā…ca):
“Being the Nature Consciousness (kha-rūpataḥ), all of Them (sarvāḥ) enter (gatāḥ) the State of moving in the Sky of Consciousness --i.e. this is an epithet of Khecarīmudrā-- (khe-cara-tvam) (and) fly --i.e. Exist in Freedom-- (vicaranti…iti).” || 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 ||
संक्रमणं तत्त्वतः स्वात्मयोजनमेव यत्र स्वात्मा बुध्यते यश्चिदेव विभाति
भेदं विना । एष उत्पातः सामरस्यं विस्मयरूपेण स्फुरेत् । विस्मयस्तथा
कल्पितभेदविलयात्मकश्च नित्ये प्रकाशे तिष्ठति । परमं
पदमागामिनि ॥५४॥
saṃkramaṇaṃ tattvataḥ svātmayojanameva yatra svātmā budhyate yaścideva vibhāti bhedaṃ vinā | eṣa utpātaḥ sāmarasyaṃ vismayarūpeṇa sphuret | vismayastathā kalpitabhedavilayātmakaśca nitye prakāśe tiṣṭhati | paramaṃ padamāgāmini || 54 ||
In real sense (tattvataḥ), Saṃkramaṇa or Transference (of Unity) (saṃkramaṇam) is merely (eva) ‘Union with one’s own Self’ (svātmā-yojanam), in which (yatra) one’s own Self (svātmā) is recognized (budhyate), Which (yaḥ) shines (vibhāti) only (eva) as Consciousness (cit) without (vinā) difference (bhedam). This (eṣaḥ) Marvel (utpātaḥ) (or) Oneness (sāmarasyam) is vibrating (sphuret) in the form of ‘Amazement’ (vismaya-rūpeṇa). ‘Amazement’ (vismayaḥ) therefore (tathā) is characterized by the dissolution of created or imagined duality (kalpita-bheda-vilaya-ātmakaḥ), and (ca) (It) rests (tiṣṭhati) in Eternal (nitye) Light (prakāśe). The Supreme (paramam) State (padam) (will be explained) in the next aphorism (āgāmini). || 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 ||
विस्मयात्मकः स्वभावः प्रकाशस्तु सो’ पि विस्मयवासनाभृतो’ तः स
स्वातन्त्रयरूपे पराद्वये शिवशक्त्यभिन्नतायां विश्राम्यति स्वतः । सा स्वस्य
सहजं पदमनावेशमकृतमक्रमं सदोदितं विश्वात्मकं च तदुत्तीर्णमप्रमेयं
चैतन्यमतिशान्तिर्महार्थः ॥५५॥
vismayātmakaḥ svabhāvaḥ prakāśastu so’ pi vismayavāsanābhṛto’ taḥ sa svātantrayarūpe parādvaye śivaśaktyabhinnatāyāṃ viśrāmyati svataḥ | sā svasya sahajaṃ padamanāveśamakṛtamakramaṃ sadoditaṃ viśvātmakaṃ ca taduttīrṇamaprameyaṃ caitanyamatiśāntirmahārthaḥ || 55 ||
One’s own Essential Nature (svabhāvaḥ) is (then) Light (prakāśaḥ) characterized by the Amazement (of Consciousness,) (vismaya-ātmakaḥ) but (tu) even (api) That (saḥ) is furnished with the impressions of ‘Amazement’ (vismaya-vāsanā-bhṛtaḥ), therefore (ataḥ), It naturally (svataḥ) Reposes (viśrāmyati) on the Non-difference of Śiva and Śakti (śiva-śakti-abhinnatāyām) (That is) Supreme Non-duality (para-advaye), the Nature of Freedom (svātantraya-rūpe). It (sā) is one’s (svasya) Innate (sahajam) State (padam) (That is) beyond penetration (into It) (anāveśam), Uncreated (akṛtam), Non-sequential (akramam), Always Arising (sadā-uditam) (and) Immeasurable (aprameyam) Consciousness (caitanyam) (Which) composes the universe (viśva-ātmakam) but (ca) (also) transcends It --i.e. untouched by what It creates-- (tat-uttīrṇam). (It is) the Supreme Reality (mahā-arthaḥ) (That is) Supreme Peace (atiśāntiḥ). || 55 ||
अथात्मवृत्तान्तस्त्रयोदशः ।
athātmavṛttāntastrayodaśaḥ |
And now (athā), an autobiography (ātmā-vṛttāntaḥ) in thirteen verses (trayodaśaḥ). |
अभवं शिवशब्देन चोदितो’ हं समन्ततः ।
तदर्थासक्तप्रार्थी स्यादात्मगुह्यानुसारकः॥
abhavaṃ śivaśabdena codito’ haṃ samantataḥ |
tadarthāsaktaprārthī syādātmaguhyānusārakaḥ ||
(Once,) I (aham) became (abhavam) inspired (coditaḥ) by the word ‘Śiva’ (śiva)- (śabdena), (then) turning into a seeker eager to understand Its meaning (samantataḥ…tat-artha-āsakta-prārthī), I started to investigate the Secret of the Soul (syāt…ātmā-guhya-anusārakaḥ). ||
शिवनाथप्रसादेन तदाहं परिचारकः ।
गुरुभक्तिरसोन्मत्तो नीलकण्ठस्य पादयोः॥
śivanāthaprasādena tadāhaṃ paricārakaḥ |
gurubhaktirasonmatto nīlakaṇṭhasya pādayoḥ ||
Then (tadā) by the Grace of Lord Śiva (śiva-nātha-prasādena), I (aham) started to serve (paricārakaḥ) the lotus-feet (pādayoḥ) of the Blue Throated One (nīlakaṇṭhasya), (and I was) intoxicated by the Taste of Gurubhakti (guru-bhakti-rasa-unmattaḥ). ||
निशायां स्फुरितो’ कस्माद्रहस्यं तेन भाषितम् ।
सद्यः सो’ न्तर्गतः खे च शक्तिहर्षो’ वशेषितः॥
niśāyāṃ sphurito’ kasmādrahasyaṃ tena bhāṣitam |
sadyaḥ so’ ntargataḥ khe ca śaktiharṣo’ vaśeṣitaḥ ||
One night (niśāyām), He (saḥ) appeared (sphuritaḥ) in a flash (akasmāt) (and) shared (bhāṣitam) a secret (with me) (rahasyam…tena) (, then) immediately (sadyaḥ) disappeared (antar-gataḥ) into the void (khe), and (ca) left the Rapture of Śakti behind (śakti-harṣaḥ…avaśeṣitaḥ). ||
नन्दितो’ हं तदाद्वैतशैवशास्त्रमदोत्कटः ।
धारणाध्यानसंसक्तो भक्तो’ पि संशयासितः॥
nandito’ haṃ tadādvaitaśaivaśāstramadotkaṭaḥ |
dhāraṇādhyānasaṃsakto bhakto’ pi saṃśayāsitaḥ ||
Being delighted (nanditaḥ), afterwards (tadā) I (aham) (became) passionate about the non-dualistic teachings of Śiva (advaita-śaiva-śāstra-madotkaṭaḥ). Attached to the methods of concentration (and) meditation (dhāraṇā-dhyāna-saṃsaktaḥ), I was devoted (bhaktaḥ), but (api) filled with doubts (saṃśaya-āsitaḥ). ||
पश्चात्तु शिवतो’ मेयं विमर्शपदमक्रमात् ।
व्यापिकासंविदानन्दी महाभीतो’ प्यहं हठात्॥
paścāttu śivato’ meyaṃ vimarśapadamakramāt |
vyāpikāsaṃvidānandī mahābhīto’ pyahaṃ haṭhāt ||
Thereupon (paścāt…tu), suddenly (arose) (akramāt) an Immeasurable (ameyam) State of Awareness (vimarśa-padam) from Śiva (śivataḥ), (and) I was rejoicing (ānandī) in All-pervading Consciousness (vyāpikā-saṃvidā), but (api) I was (aham) greatly terrified (mahā-bhītaḥ) due to (Her) violent force (haṭhāt). ||
दृष्टान्निरवकाशाच्च रहस्यादप्यगुप्ततः ।
स्पन्दशास्त्रानुरागी शैवे मुक्तिमार्गतत्परः॥
dṛṣṭānniravakāśācca rahasyādapyaguptataḥ |
spandaśāstrānurāgī śaive muktimārgatatparaḥ ||
Then (ca), due to (this) Timeless and spaceless state (niravakāśāt) I saw (dṛṣṭāt) -which is secret (rahasyāt), but (api) was uncovered (in front of me) (aguptataḥ)-, (I became) fond of the Scriptures of Spanda (spanda-śāstra-anurāgī), (and I was) eagerly devoted to seeking Liberation (mukti-mārga-tatparaḥ) on the Path of Śiva (śaive). ||
सोमानन्दोत्पलक्षेमलक्ष्मणाश्च प्रदीपकः ।
प्रत्येकं भक्तितः प्रोक्ताः शैवशासनदेशिकाः॥
somānandotpalakṣemalakṣmaṇāśca pradīpakaḥ |
pratyekaṃ bhaktitaḥ proktāḥ śaivaśāsanadeśikāḥ ||
Somānanda, Utpaladeva, Kṣemarāja, Lakṣmaṇa (somānanda-utpala-kṣema-lakṣmaṇāḥ) and (ca) Pradīpaka (pradīpakaḥ) (became) my teachers of the Doctrine of Śiva (śaiva-śāsana-deśikāḥ), (Whom I) mention (proktāḥ) one by one (pratyekam) out of devotion (bhaktitaḥ). ||
अर्णसिंहशिवानन्दभूत्यभिनवशोधिताः ।
पराः सम्वित्तिदेव्यस्तान्समाकृत्योपदेशकः॥
arṇasiṃhaśivānandabhūtyabhinavaśodhitāḥ |
parāḥ samvittidevyastānsamākṛtyopadeśakaḥ ||
Clarified by Arṇasiṃha, Śivānanda, Bhūti (and) Abhinavagupta (arṇasiṃha-śivānanda-bhūti-abhinava-śodhitāḥ), after fusing Them into One (tān…samākṛtya), the Supreme (parāḥ) Goddesses of Perception (samvitti-devyaḥ) (became my) Teacher (upadeśakaḥ). ||
शब्दवर्णादिभेदस्य चित्स्वरूपे’ विकल्पतः ।
निमज्जनमतस्तत्र शास्त्रदेशिकसंगमः॥
śabdavarṇādibhedasya citsvarūpe’ vikalpataḥ |
nimajjanamatastatra śāstradeśikasaṃgamaḥ ||
After (ataḥ) the difference between words and letters --i.e. between oral and written teachings-- (śabda-varṇa-ādi-bhedasya) dissolved (nimajjanam) into the Essential Nature of Consciousness (citsvarūpe) due to the disappearance of (my) thoughts (about their difference) (avikalpataḥ); There --i.e. in the Essential Nature of Consciousness-- (tatra), scriptures and teachers (became) the same (śāstra-deśika-saṃgamaḥ). ||
कालीज्ञानप्लवे सकृद्योगिनीमेलकास्थितः ।
कथंचित्प्रियवद्व्याप्तः शास्त्रकारो’ भवं तदा॥
kālījñānaplave sakṛdyoginīmelakāsthitaḥ |
kathaṃcitpriyavadvyāptaḥ śāstrakāro’ bhavaṃ tadā ||
While being immersed in the Wisdom of Kālī (kālī-jñāna-plave), I suddenly (sakṛt) (found myself) standing in Yoginīmelaka or the Union with the Powers of my senses (yoginī-melaka-āsthitaḥ). Then (tadā) somehow (kathaṃcid), I became (abhavam) a weaver of texts (śāstra-kāraḥ), inspired (vyāptaḥ) like a lover (priyavat). ||
अल्पलेखं च कृत्वैतत्सारसूत्रं महार्थकम् ।
उदितं पञ्चपञ्चाशत्कं नीताय तदर्थिने॥
alpalekhaṃ ca kṛtvaitatsārasūtraṃ mahārthakam |
uditaṃ pañcapañcāśatkaṃ nītāya tadarthine ||
And (ca) after composing (kṛtvā) a few works (alpa-lekham), this sūtra (etet) (, which) contains the Essence (sāra-sūtram) (, and therefore) the most important (among them) (mahā-arthakam), emerged (uditam) as fifty-five (aphorisms) (pañca-pañcāśatkam) for (those who) have desire (to know) their (meaning, and are) (tat-arthine) guided (accordingly) (nītāya). ||
त्रातुं तं मननादर्थं बहिर्मुखात्कुदृष्टिनः ।
स्पष्टीकृतं मया तद्यन्मरीचिभिः प्रदिश्यते॥
trātuṃ taṃ mananādarthaṃ bahirmukhātkudṛṣṭinaḥ |
spaṣṭīkṛtaṃ mayā tadyanmarīcibhiḥ pradiśyate ||
To protect (trātum) Its (tam) meaning (artham) from interpretations (mananāt) (based) on the wrong viewpoint (kudṛṣṭinaḥ) (called) extroversion (bahirmukhāt), I (mayā) explained (spaṣṭī-kṛtam) that (tat) which (yat) (such) Marīci-s (marīcibhiḥ) taught (to me) (pradiśyate). ||
वम्यान्महामरीचीनां गुप्ताचारं गुरूदितम् ।
येन पूज्यादिहीनं खं स्पन्दते बोधरूपता॥
vamyānmahāmarīcīnāṃ guptācāraṃ gurūditam |
yena pūjyādihīnaṃ khaṃ spandate bodharūpatā ||
May the Secret Practice (gupta-ācāram) of the Great Marīci-s (mahā-marīcīnām) (Which) arise from (the Mouth of) the Guru-s (guru-uditam) will be manifested (for everyone) (vamyāt), by means of which (yena) the Sky (kham) (that is) made of Consciousness (bodha-rūpatā) (and is) devoid of the worshipped, etc. (pūjya-ādi-hīnam), pulsates (spandate). ||
॥इति श्रीदूर्वासःसूत्रवृत्तिः॥
|| iti śrīdūrvāsaḥsūtravṛttiḥ ||
|| This (iti) was the Venerable Dūrvāsaḥsūtravṛttiḥ or the Commentary on the Aphorisms of Durvāsāḥ (śrī-dūrvāsaḥ-sūtra-vṛttiḥ). ||
॥इति शिवम्॥
|| iti śivam ||
