Dvayasaṃpattivārtikā
Explanation of the Attainment of the Couple
ॐ नमः शिवाय ।
Oṃ namaḥ śivāya |
Oṃ (oṃ) Salutation (namaḥ) to Śiva (śivāya) |
नमः परमनाथाय गणनाथाय शूलिने ।
चिद्पद्मासनसंस्थाय चतुर्धाभिन्नमूर्तये ॥१॥
Namaḥ paramanāthāya gaṇanāthāya śūline |
Cidpadmāsanasaṃsthāya caturdhābhinnamūrtaye || 1 ||
Salutation (namaḥ) to the Supreme Lord (parama-nāthāya), the Lord of subordinate gods (gaṇa-nāthāya), the Holder of the Śūla or the Trident (śūline), (Who) Rests on the Lotus-seat of Consciousness (cit-padma-āsana-saṃsthāya), (and) Embodies the fourfold division (caturdhā-bhinna-mūrtaye). || 1 ||
अवर्णमस्वरं ध्यात्वा व्यापकं परमेश्वरम् ।
व्युत्थाने योगिनामित्थं शिवत्वं जायते स्फुटम् ॥२॥
Avarṇamasvaraṃ dhyātvā vyāpakaṃ parameśvaram |
Vyutthāne yogināmitthaṃ śivatvaṃ jāyate sphuṭam || 2 ||
After meditating (dhyātvā) on the Silence (asvaram) of the letter ‘A’ (avarṇam) (That is) the All-pervading (vyāpakam) Supreme Lord (parama-īśvaram), finally (ittham) the State of Śiva (śiva-tvam) clearly (sphuṭam) appears (jāyate) for yogin-s (yoginām) (even) in vyutthāna or ordinary perception (vyutthāne). || 2 ||
ततः शक्तिमयो योगी नादबिन्द्वात्मविग्रहः ।
द्वयसम्पत्तिमाप्नोति निराधारपदे स्थितः ॥३॥
Tataḥ śaktimayo yogī nādabindvātmavigrahaḥ |
Dvayasampattimāpnoti nirādhārapade sthitaḥ || 3 ||
Therefore (tataḥ), the yogin (yogī) (who is) composed of Śakti or Self-awareness (śakti-mayaḥ) is the embodiment of the Essence of Nāda and Bindu (nāda-bindu-ātmā-vigrahaḥ). (He) attains (āpnoti) the ‘Prosperity of the Couple or the two verses’ (dvaya-sampattim), (and) remains (sthitaḥ) in the Supportless State (nirādhāra-pade). || 3 ||
श्लोकद्वयम् इदं यस्माच्छिववक्त्रागमोदितम् ।
शुद्धैषा योगिकोषस्य विवृत्येह प्रवर्तते ॥४॥
Ślokadvayam idaṃ yasmācchivavaktrāgamoditam |
Śuddhaiṣā yogikoṣasya vivṛtyeha pravartate || 4 ||
Due to (yasmāt) (the fact that) these (idam) two verses --i.e. of which this Scripture is an explanation, but these two verses are unknown to us-- (śloka-dvayam) came from the Revelation of the Mouth of Śiva (śiva-vaktra-āgama-uditam), (their) explanation (vivṛtyā) will blossom (pravartate) here (iha) (because it) purifies (eṣā…śuddhā) the limitation of yogī-s (yogi-koṣasya). || 4 ||
अहंकारमयी भूमिर्बुद्धिभूमेः परा हि सा ।
तया व्याप्तमिदं सर्वं सैव ज्ञाता विमुक्तिदा ॥५॥
Ahaṃkāramayī bhūmirbuddhibhūmeḥ parā hi sā |
Tayā vyāptamidaṃ sarvaṃ saiva jñātā vimuktidā || 5 ||
The (sā) stage (bhūmiḥ) made of Ahaṃkāra of the Self-creator --i.e. which has an alternative description here-- (ahaṃ-kāra-mayī) is different (parā…hi) from the stage of the intellect (buddhi-bhūmeḥ), (and) this (idam) universe (sarvam) is expanded or pierced (vyāptam) by that (tayā) (, so) only that (sā…eva) is to be known (jñātā) as the ‘liberation-bestower’ (vimuktidā). || 5 ||
संविद्रूपा परा शक्तिरभिन्ना पारमेश्वरी ।
ज्ञानशक्तिः पुनः सैव मन्त्ररूपा प्रकाशते ॥६॥
Saṃvidrūpā parā śaktirabhinnā pārameśvarī |
Jñānaśaktiḥ punaḥ saiva mantrarūpā prakāśate || 6 ||
The Supreme (parā) Śakti (śaktiḥ) is the Supreme Mistress (pārama-īśvarī), the Undivided (abhinnā) Appearance of Consciousness (saṃvit-rūpā). After (Her) (punaḥ), the Power of Knowledge (jñāna-śaktiḥ) rises (prakāśate) (That) is nothing but (sā…eva) the Nature of Mantra (mantra-rūpā). || 6 ||
अहंकारः स्मृतः मन्त्रः शिवशक्त्यात्मरूपकः ।
यदत्राद्यम् अवर्णाख्यं स शिवः परमेश्वरः ॥७॥
Ahaṃkāraḥ smṛtaḥ mantraḥ śivaśaktyātmarūpakaḥ |
Yadatrādyam avarṇākhyaṃ sa śivaḥ parameśvaraḥ || 7 ||
Ahaṃkāra (ahaṃkāraḥ) is called (smṛtaḥ) Mantra (mantraḥ) (, and it is) composed of the Essence of Śiva and Śakti (śiva-śakti-ātmā-rūpakaḥ). There (atra) (, that) which (yat) is called the letter ‘A’ (avarṇa-ākhyam) is the First (ādyam), (and) It is (saḥ) Śiva (śivaḥ), the Supreme Lord (parama-īśvaraḥ). || 7 ||
नादबिन्द्वात्मकं यत्तु द्वितीया शक्तिरैश्वरी ।
द्वयमेतत्समाख्यातं बीजभूतं चराचरे ॥८॥
Nādabindvātmakaṃ yattu dvitīyā śaktiraiśvarī |
Dvayametatsamākhyātaṃ bījabhūtaṃ carācare || 8 ||
(That) which (yat…tu) consists of Nāda and Bindu (nāda-bindu-ātmakam) is Śakti (śaktiḥ), the Second (dvitīyā), (Who is) the Supremacy (of the Supreme Lord) (aiśvarī). These (etat) two --i.e. Śiva and Śakti-- (dvayam) are said to (samākhyātam) form the Seed (bīja-bhūtam) of the universe (cara-acare). || 8 ||
अनेन मुद्रिताः सर्वे वर्णा अङ्गाररूपिणा ।
शब्दब्रह्म ततः प्राहुर्योगिनस्तत्त्वचिन्तकाः ॥९॥
Anena mudritāḥ sarve varṇā aṅgārarūpiṇā |
Śabdabrahma tataḥ prāhuryoginastattvacintakāḥ || 9 ||
The letters (varṇāḥ) are printed (mudritāḥ) by this (anena) Formation of Fire --i.e. burning charcoal-- (aṅga-ara-rūpiṇā) everywhere (sarve), therefore (tataḥ), yogin-s (who) are reflecting upon Reality (tattva-cintakāḥ) call (them) (prāhuḥ) the Śabdabrahman --i.e. the Sound form of Reality-- (śabda-brahma). || 9 ||
अप्राणमस्वरं ध्यात्वा पश्यन्त्या निर्विभागया ।
चिन्मात्रामर्शयोगेन विलीनः स्यात्परे पदे ॥१०॥
Aprāṇamasvaraṃ dhyātvā paśyantyā nirvibhāgayā |
Cinmātrāmarśayogena vilīnaḥ syātpare pade || 10 ||
After contemplating (dhyātvā) on inanimate (aprāṇam) Silence (asvaram) by means of undivided (nirvibhāgayā) sound --i.e. one pointedness of Nāda-- (paśyantyā), absorption (vilīnaḥ) takes place (syāt) into the Supreme (pare) State (pade) through ‘being contact merely with Consciousness’ (cit-mātra-amarśa-yogena). || 10 ||
तथा हि सिद्धैरादिष्टं क्वचित्सिद्धान्तसंग्रहे ।
नाभेरूर्ध्वं वितस्तिस्तु कण्ठाधस्तात्षडङ्गुलम् ॥११॥
हृदयं मध्यदेशे तु पद्मं तु हृदि मध्यतः ।
तत्र मध्ये स्थिता सूक्ष्मा कर्णिका त्रिपथोपगा ॥१२॥
तत्र मध्ये ह्यकारं तु स्वात्मतत्त्वं व्यवस्थितम् ।
अकारान्तः परं सूक्ष्मं चिन्मात्रतत्त्वलक्षणम् ॥१३॥
Tathā hi siddhairādiṣṭaṃ kvacitsiddhāntasaṃgrahe |
Nābherūrdhvaṃ vitastistu kaṇṭhādhastātṣaḍaṅgulam || 11 ||
Hṛdayaṃ madhyadeśe tu padmaṃ tu hṛdi madhyataḥ |
Tatra madhye sthitā sūkṣmā karṇikā tripathopagā || 12 ||
Tatra madhye hyakāraṃ tu svātmatattvaṃ vyavasthitam |
Akārāntaḥ paraṃ sūkṣmaṃ cinmātratattvalakṣaṇam || 13 ||
Therefore (tathā…hi), it is said by the siddha-s (siddhaiḥ) somewhere (kvacit) in the Siddhāntasaṃgraha (siddhānta-saṃgrahe) (that) in the middle condition (madhya-deśe…tu), by measuring (vitastiḥ…tu) six fingers breadth (ṣaḍaṅgulam) upwards (ūrdhvam) from the navel (nābheḥ) and downwards from the throat (kaṇṭha-adhastāt), (there) is the heart (hṛdayam), (and) in the center (madhyataḥ) of the heart (hṛdi), (there) is the lotus (padmam…tu). There (tatra), in the middle (madhye), the subtle (sūkṣmā) knot (karṇikā) rests (sthitā) as the meeting of three channels (tripatha-upagā). There (tatra), in the middle (madhye…hi), appears (vyavasthitam) the letter ‘A’ (akāram…tu) as the Nature of one’s own Self (svātmā-tattvam). Within the letter ‘A’ (akārāntaḥ), the most (param) subtle (sūkṣmam) (State) indicates merely the Reality of Consciousness (cit-mātra-tattva-lakṣaṇam). || 11-13 ||
तस्याप्युपासा कथिता विज्ञाने भैरवेन तु ।
अबिन्दुम् अविसर्गं च अकारं जपतो महान् ॥१४॥
उदेति देवि सहसाज्ज्ञानौघः परमेश्वरः ।
Tasyāpyupāsā kathitā vijñāne bhairavena tu |
Abindum avisargaṃ ca akāraṃ japato mahān || 14 ||
Udeti devi sahasājjñānaughaḥ parameśvaraḥ |
Its (tasya…api) Worship (upāsā) is explained (kathitā) in the Vijñānabhairava (in the following way in verse 90) (vijñāne…bhairavena…tu):
“By reciting (japataḥ) the letter ‘a’ (akāram) without bindu (abindum) and (ca) visarga (avisargam), the Supreme (mahān) Flow of Wisdom of Unlimited Perception (jñāna-oghaḥ) (that is) the Supreme Lord (parama-īśvaraḥ) (Who) arises (udeti) spontaneously (sahasā), oh Devī (devi)!” || 14-15ab ||
कर्णस्थाने निराधारा द्वितिया शक्तिरैश्वरी ॥१५॥
बीजभूता कुण्डलिनी नादबिन्दुस्वरूपिणी ।
प्राणशक्तिरियं देहे हकाराख्या नदत्यलम् ॥१६॥
Karṇasthāne nirādhārā dvitiyā śaktiraiśvarī || 15 ||
Bījabhūtā kuṇḍalinī nādabindusvarūpiṇī |
Prāṇaśaktiriyaṃ dehe hakārākhyā nadatyalam || 16 ||
Between the ears (karṇa-sthāne), the Second one (rests) (dvitiyā), the Supportless (nirādhārā) Śakti (śaktiḥ), the Supremacy (of the Supreme Lord) (aiśvarī). (She) is the Seed (bīja-bhūtā), Kuṇḍalinī (kuṇḍalinī), appearing as Nāda and Bindu (nāda-bindu-svarūpiṇī). She (iyam) is prāṇa-śakti (prāṇa-śaktiḥ) (, Who) sounds (nadati…alam) in the body (dehe), (and She is) called the letter ‘ha’ (ha-kārākhyā). || 15cd-16 ||
कर्णान्तरविवरे योगी स्थगित्वा लक्षयेत्स्फुटम् ।
बिन्दुरूपा भ्रुवोर्मध्ये विश्वस्य जननी ध्रुवा ॥१७॥
Karṇāntaravivare yogī sthagitvā lakṣayetsphuṭam |
Bindurūpā bhruvormadhye viśvasya jananī dhruvā || 17 ||
After covering (the ears) (sthagitvā), a yogin (yogī) should clearly perceive --i.e. recognize by awareness-- (Her) (lakṣayet…sphuṭam) between the ears (karṇa-antara-vivare). The Nature or Formation of Bindu (bindu-rūpā) is in the middle (madhye) of the eyebrows (bhruvoḥ). (She) is the Eternal (dhruvā) Mother of the universe (jananī). || 17 ||
लक्ष्यते योगिभिर्नित्यं भ्राजमानस्वतेजसा ।
तस्य बिम्बौ तु चन्द्रार्कौ वामदक्षिननेत्रयोः ॥१८॥
Lakṣyate yogibhirnityaṃ bhrājamānasvatejasā |
Tasya bimbau tu candrārkau vāmadakṣinanetrayoḥ || 18 ||
Yogī-s (yogibhiḥ) perceive (lakṣyate) (Her) without any break (nityam) by means of (their) own shining Fire of Consciousness (bhrājamāna-sva-tejasā). Its (tasya) two reflections (bimbau…tu) in the left and the right eyes (vāma-dakṣina-netrayoḥ) are the moon and the sun --i.e. object and cognition-- (candra-arkau). || 18 ||
निराश्रयौ तु तौ कृत्वा विषेद्ब्रह्म सनातनम् ।
विज्ञानभैरवे ऽप्युक्तं शस्त्रे सिद्धनिषेविते ॥१९॥
Nirāśrayau tu tau kṛtvā viṣedbrahma sanātanam |
Vijñānabhairave 'pyuktaṃ śastre siddhaniṣevite || 19 ||
Having made (kṛtvā) them (tau) supportless --i.e. after making them recognize no objects even while they are active-- (nirāśrayau…tu), (one) enters (viṣet) the Eternal Brahman (brahma…sanātanam). (This) is said (uktam) also (api) in the Vijñānabhairava (verses 113-114) (vijñāna-bhairave) (that is) a Scripture (śastre) honoured by the Siddha-s (siddha-niṣevite): || 19 ||
सम्प्रदायम् इमं सम्यक्शृणु देवि वदाम्यहम् ।
कैवल्यं जायते सद्यो नेत्रयोः स्तब्धमात्रयोः ॥२०॥
Sampradāyam imaṃ samyakśṛṇu devi vadāmyaham |
Kaivalyaṃ jāyate sadyo netrayoḥ stabdhamātrayoḥ || 20 ||
“Oh Devī (devi)! Listen (śṛṇu) to this (imam) Oral Transmission (sampradāyam) (that) I (aham) will tell (You) (vadāmi) completley (samyak): (When) one’s eyes (netrayoḥ) are firmly fixed --i.e. without blinking-- (stabdha-mātrayoḥ) (while beholding one’s own Self internally), Isolation --i.e. from duality-- (kaivalyam) takes place (jāyate) immediately (sadyaḥ).” || 20 ||
संकोचं कर्णयोः कृत्वा ह्यधोद्वारे तथैव च ।
अनच्कम् अहलं ध्यायन्विषेद्ब्रह्मबिलं क्षणात् ॥२१॥
Saṃkocaṃ karṇayoḥ kṛtvā hyadhodvāre tathaiva ca |
Anackam ahalaṃ dhyāyanviṣedbrahmabilaṃ kṣaṇāt || 21 ||
“Having covered (saṅkocam…kṛtvā…hi) (one’s) ears (karṇayoḥ) and (ca) the ‘lower gate’ --i.e. the anus-- (adha-udvāre), then (tatha…eva) meditating (on one’s Self) (dhyāyan) without vowel (anackam) and consonant (ahalam), (one) enters (viśet) the Eternal (sanātanam) Brahman (brahma).” || 21 ||
इति सिद्धमुखोद्गीतं स्वयमेवमुदाहृतम् ।
मार्गेनानेन संसिद्धा लभन्ते योगिनीपदम् ॥२२॥
Iti siddhamukhodgītaṃ svayamevamudāhṛtam |
Mārgenānena saṃsiddhā labhante yoginīpadam || 22 ||
This (iti) has been Revealed by the Mouth or Oral Instructions of the Siddha-s (siddha-mukha-udgītam) (, and here I) explained (it) (udāhṛtam) myself (svayam…evam). (Those who) become fully accomplished (saṃsiddhāḥ) by means of this (anena) path of seeking (one’s own Self) (mārgena), attain (labhante) the State of the Yoginī-s (yoginī-padam). || 22 ||
टाकदेशसमुद्भूतो मीमांसावनकेसरी ।
हर्षदत्तेतिनामा यस्तस्य सूनोरियं कृतिः ॥२३॥
Ṭākadeśasamudbhūto mīmāṃsāvanakesarī |
Harṣadattetināmā yastasya sūnoriyaṃ kṛtiḥ || 23 ||
This (iyam) work (kṛtiḥ) is composed by the son (sūnoḥ) of (tasya) Harṣadatta (harṣa-datta…iti…nāmā) who (yaḥ) was born in Ṭākadeśa (ṭāka-deśa-samudbhūtaḥ), (and is) a lion in the forest of Mīmāṃsā (mīmāṃsā-vana-kesarī). || 23 ||
Sanskrit source:
Göttingen Register of Electronic Texts in Indian Languages
Transliteration: Daniele Cuneo
