Mahānaya

Kālagrāsaprakāśaḥ

The Light of Devouring of Time

David Durvāsāḥ

𑆠𑆱𑇀𑆩𑆽 𑆪𑆢𑆼𑆑𑆁 𑆤𑆩𑆂 𑆥𑆷𑆘𑆤𑆵𑆪𑆁
𑆖𑆴𑆠𑇀𑆠𑆼𑆘𑆱𑆼 𑆪𑆠𑇀𑆫 𑆒𑆖𑆳𑆫𑆴𑆟𑆵𑆪𑆩𑇀  𑇅
𑆱𑇀𑆮𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆱𑆶𑆒𑆥𑇀𑆬𑆮𑆳 𑆪𑆳
𑆪𑆱𑇀𑆪𑆳𑆁 𑆥𑇀𑆫𑆩𑆳𑆟𑆁 𑆨𑆘𑆑𑆱𑇀𑆪 𑆖𑆑𑇀𑆫𑆩𑇀𑇆

तस्मै यदेकं नमः पूजनीयं
चित्तेजसे यत्र खचारिणीयम्  ।
स्वस्वात्मविश्रान्तिसुखप्लवा या
यस्यां प्रमाणं भजकस्य चक्रम्॥

Tasmai yadekaṃ namaḥ pūjanīyaṃ
cittejase yatra khacāriṇīyam  |
Svasvātmaviśrāntisukhaplavā yā
yasyāṃ pramāṇaṃ bhajakasya cakram ||

Salutation (namaḥ) to (tasmai) the Light of Consciousness (cit-tejase) that (yat) is the only one (ekam) to be worshipped (pūjanīyam); in which (yatra) (awakens) this (iyam) Inhabitant of the Void (kha-cārinī) Who (yā) is floating in the Joy of Resting in one’s own True Self (sva-sva-ātmā-viśrānti-sukha-plavā), in Whom (yasyām) perception (pramāṇam) (that is) the wheel (cakram) of the worshipper (awakens) (bhajakasya). ||

Notes:

The Light or Existence of Consciousness is the only one reality to be worshipped, as It rests on the sphere of Subjective Awareness; therefore, in this Light, awakens the Supreme Subject, Who inhabits the Void of Consciousness. Void here means Infinite Awareness beyond Space and Time, in which the Supreme Subject pervades everything without being locatable anywhere, and this way, It rests in one’s own Self. Only in this Supreme Subject, awakens the act of perception, by means of which the pair of the ‘worshipper’ and the ‘worshipped’ arise. Because ‘worship’ takes place only in the process of perception, which keeps this couple alive.

𑆥𑇀𑆫𑆩𑆳𑆟𑆁 𑆥𑆯𑆶𑆤𑆳 𑆪𑆠𑇀𑆱𑇀𑆮𑆪𑆶𑆑𑇀𑆠𑆴𑆠𑆾𑇁𑆤𑇀𑆠𑆮𑆢𑆵𑆢𑆸𑆯𑆩𑇀  𑇅
𑆱𑆩𑆶𑆢𑇀𑆫𑆱𑇀𑆪𑆾𑆫𑇀𑆩𑆴𑆮𑆠𑇀𑆠𑆖𑇀𑆖𑆫𑆳𑆖𑆫𑆩𑆴𑆠𑆴 𑆑𑆡𑇀𑆪𑆠𑆼 𑇆𑇑𑇆

𑆥𑇀𑆫𑆩𑆳𑆟𑆱𑆢𑆸𑆯𑆳𑆂 𑆥𑆴𑆟𑇀𑆝𑆳𑆂 𑆱𑆩𑆶𑆢𑇀𑆫𑆾𑆫𑇀𑆩𑆪 𑆍𑆮 𑆖  𑇅
𑆨𑆳𑆠𑆂 𑆥𑇀𑆫𑆩𑆳𑆟𑆫𑆷𑆥𑆼 𑆠𑆿 𑆩𑆳𑆠𑆸𑆩𑆼𑆪𑆿 𑆥𑇀𑆫𑆑𑆳𑆯𑆑𑆿 𑇆𑇒𑇆

𑆃𑆤𑆼𑆤 𑆪𑆶𑆓𑆥𑆠𑇀𑆠𑆫𑇀𑆲𑆴 𑆮𑆴𑆨𑆼𑆢𑆂 𑆑𑇀𑆫𑆴𑆪𑆠𑆼 𑆠𑆪𑆾𑆂  𑇅
𑆱𑆁𑆫𑆾𑆣𑆤𑆴𑆬𑆪𑆾 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆫𑆷𑆥𑆁 𑆘𑆓𑆤𑇀𑆩𑆪𑆁 𑆮𑆸𑆠𑆂 𑇆𑇓𑇆

प्रमाणं पशुना यत्स्वयुक्तितोऽन्तवदीदृशम्  ।
समुद्रस्योर्मिवत्तच्चराचरमिति कथ्यते ॥१॥

प्रमाणसदृशाः पिण्डाः समुद्रोर्मय एव च  ।
भातः प्रमाणरूपे तौ मातृमेयौ प्रकाशकौ ॥२॥

अनेन युगपत्तर्हि विभेदः क्रियते तयोः  ।
संरोधनिलयो ग्राह्यरूपं जगन्मयं वृतः ॥३॥

Pramāṇaṃ paśunā yatsvayuktito'ntavadīdṛśam  |
Samudrasyormivattaccarācaramiti kathyate || 1 ||

Pramāṇasadṛśāḥ piṇḍāḥ samudrormaya eva ca  |
Bhātaḥ pramāṇarūpe tau mātṛmeyau prakāśakau || 2 ||

Anena yugapattarhi vibhedaḥ kriyate tayoḥ  |
Saṃrodhanilayo grāhyarūpaṃ jaganmayaṃ vṛtaḥ || 3 ||

Such (īdṛśam) a perception (pramāṇam) which (yat) naturally (svayuktitaḥ) has an end --i.e. limited-- (antavat) is like the wave (ūrmi-vat) of the ocean (samudrasya). It is (tat) known (iti…kathyate) as the world (cara-acaram) by the limited being (paśunā). || 1 ||

And (ca) the mass of the waves of the ocean (samudra-ūrmayaḥ…piṇḍāḥ) are certainly (eva) similar to perception (pramāṇa-sadṛśāḥ), (as) in the nature of ‘perception’ (pramāṇa-rūpe), the (tau) perceiver and the perceived (mātṛ-meyau) look (bhātaḥ) evident --i.e. manifest-- (prakāśakau). || 2 ||

Together (yugapad) with this --i.e. with perception-- (anena), their --i.e. of the perceiver and the perceived-- (tayoḥ) separation (vibhedaḥ) is created (kriyate). Then (tarhi), the nature of objects (grāhya-rūpam), (which) constitutes the universe (jagat-mayam), (becomes) the hiding-place of limitation (saṃrodha-nilayaḥ…vṛtaḥ).  || 3 ||

Notes:

That perception or cognition which is a mental and also a sensory activity, and which is limited because it has cyclical nature is that which is known as ‘the world’ by the limited being. In other words, one is limited because he/she distinguishes himself/herself from the object of perception and identifies himself/herself with the perceiver of that object. This is called limited perception. This difference of the perceiver and the perceived object is like the difference of the ocean and its waves. They are one and the same reality, but by means of the awakening of the waves on the surface of the ocean, one’s intellect distinguishes them from the ocean until the waves finally dissolve. The reality of the universe is based on the same activity of distinguishment. The capability of understanding that the universe is not different from oneself is called ‘Spiritual Intelligence’, while the capability of understanding that the waves are not different from the ocean is called worldly intelligence. A yogin should learn how to use such intelligence when he/she is investigating the duality of one’s own Self and the world.

The purpose of this scripture is to trigger a higher understanding in everyday perception in order to recognize the real nature of the universe that is not different from one’s own Self. To achieve this, the correct understanding of the truth about the perceiver and the perceived is inevitable, because the trick of limitation rests in that which is called ‘objectivity’. Perfect understanding of all the objects allows one to rest in one’s own Self, because it is not different from the perfect understanding of their Source, the subject. As it has been said by Hrasvanāthaḥ:

Samyagvastuvicāreṇa bhāvānāmasvabhāvataḥ |
Labdhabodhadayānandaṃ vande saṃsthānamātmanaḥ || 1 ||

“I praise (vande) that Reposed (State) (saṃsthānam) of one’s own Self (ātmanaḥ) (that) is the Bliss (which) rises from the Attained Awakening (of Uninterrupted Consciousness) (labdha-bodha-udaya-ānandam) through profound investigation of the Reality (samyak-vastu-vicāreṇa) of all the entities (bhāvānām), (which) have no natural --i.e. independent-- existence --i.e. without the Subject-- (asvabhāvataḥ).”

𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆳𑆱𑇀𑆠𑆶 𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆳𑆤𑆴 𑆱𑆁𑆨𑆳𑆪𑆤𑇀𑆠𑆼 𑆱𑇀𑆮𑆖𑆼𑆠𑆱𑆴  𑇅
𑆓𑇀𑆫𑆳𑆲𑆑𑆥𑇀𑆫𑆠𑆴𑆩𑆳𑆤𑆳𑆤𑆴 𑆥𑇀𑆫𑆩𑆳𑆟𑆼 𑆠𑆶 𑆥𑇀𑆫𑆠𑆴𑆑𑇀𑆰𑆟𑆩𑇀 𑇆𑇔𑇆

𑆑𑆬𑆳𑆪𑆳𑆁 𑆠𑆠𑇀𑆑𑇀𑆰𑆟𑆼 𑆑𑆳𑆬𑆱𑇀𑆪𑆽𑆑𑆾 𑆓𑇀𑆫𑆳𑆲𑆑 𑆍𑆮 𑆖  𑇅
𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆯𑇀𑆖𑆳𑆥𑆴 𑆥𑆶𑆤𑆾 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆂 𑆥𑆫𑆴𑆟𑆳𑆩𑆵 𑆥𑇀𑆫𑆠𑆴𑆑𑇀𑆰𑆟𑆩𑇀 𑇆𑇕𑇆

ग्राह्यास्तु प्रतिबिम्बानि संभायन्ते स्वचेतसि  ।
ग्राहकप्रतिमानानि प्रमाणे तु प्रतिक्षणम् ॥४॥

कलायां तत्क्षणे कालस्यैको ग्राहक एव च  ।
ग्राह्यश्चापि पुनो ग्राह्यः परिणामी प्रतिक्षणम् ॥५॥

Grāhyāstu pratibimbāni saṃbhāyante svacetasi  |
Grāhakapratimānāni pramāṇe tu pratikṣaṇam || 4 ||

Kalāyāṃ tatkṣaṇe kālasyaiko grāhaka eva ca  |
Grāhyaścāpi puno grāhyaḥ pariṇāmī pratikṣaṇam || 5 ||

Objects (grāhyāḥ…tu) are reflections (pratibimbāni) in one’s own mind (sva-cetasi), appearing (saṃbhāyante) as opposites of the subject (grāhaka-pratimānāni) in each cognitive moment (pramāṇe…tu…pratikṣaṇam). || 4 ||

Only (eva) one (ekaḥ) object (grāhyaḥ) and (ca…ca) one subject (grāhakaḥ) (exists) in a moment (tatkṣaṇe) (which constitutes) a portion (kalāyām) of Time (kālasya), though (api) the object (grāhyaḥ) is repeatedly (punaḥ) changing (pariṇāmī) in each moment (pratikṣaṇam). || 5 ||

Notes:

Objects are reflections in one’s intellect in the form of ‘it is something’ that is ‘different from me’. Such differentiation creates an opposite of the perceiver, which perceiver this way thinks ‘I am different from that’. For example: “This is an apple”. And an apple is always different from its perceiver, otherwise, the word ‘apple’ has no meaning. This ‘that’ which is always different from its perceiver is called an object, whether it be a mental image like a purple lion or an apple on a table.

The manifestation of this couple of ‘the perceiver and the perceived’ is momentary because it dissolves immediately when the next object of perception rises in the intellect. This cyclical activity of the manifestation and dissolution of the momentary couple of ‘the perceiver and the perceived’ is called Time. Time is said to be measured by means of the series of passing moments. What else could be a ‘moment’ if not a portion or component of the constantly changing succession of the rising and falling of the objects of perception in one’s intellect? Without constantly grabbing and rejecting objects by intellectually distinguishing them from the perceiver simply by naming them, there is no perception of Time.

Though in each moment of perception a perceiver and a perceived or a subject and an object arise, each moment holds a different object than the previous one, while the subject remains the same. Otherwise, no one would remember what he/she had experienced in the previous moment. The fact that each moment has the same subject but a different object can be proved from another point of view: one should understand that an object is always different from the previously experienced object because we can remember both objects. If there is no difference between a previous and a current object, we cannot count two, or more precisely, we cannot count at all, as the ‘act of counting’ requires succession to count one object after another. If we can count two of them, a previous and a current one, we intellectually make a difference between them. Therefore, there is only one factor of difference between a previous and a current object, namely, the previous one is over --i.e. it is “in the past”--, while the current one is not --i.e. it is “in the present”--. Even if we see two objects at once so to speak, we don’t know their number without counting them, hence, we experience only one object of perception in a moment.

In other words, if we reject this factor of difference, we see only an object that is currently perceived and it is impossible to count two, because we rejected the only factor that can make difference between objects of perception.

And again, this factor of difference is the ‘succession of moments’ that is nothing but Time. The fact that the subject is always the same in each moment of perception can be proved by the same example. Who would remember a previous and a current object if not that same entity which knows both? If the subject is changing during the successive activity of perception, the new subject would not remember the previous object, because for a new subject, the idea of the ‘previous object’ simply does not exist, this is what makes the subject new. So, if it exists, the subject is not new. If it exists, it is the same one who directly experienced an object, which object he/she recollects in the next moment as a so called ‘previous one’.

Therefore, the difference between objects proves the unchanging nature of the perceiver, because only an unchanging subject can experience any succession of cognition. If there is a new perceiver of a new object in each cognition, we cannot say it is a succession of cognitive activity, because a ‘succession’ must rest on an unchanging basis in the form of an unchanging perceiver who can understand the labels ‘previous’ and ‘current’ or ‘past’ and ‘present’, without which the word ‘succession’ has no meaning. This is not possible with a new subject in each moment who has no memory of a previous object. This Unchanging and Eternally Present Entity is called one’s own True Self, Lord Śiva.

Because the only difference in this world is Time, and because the purpose of this scripture is the dissolution of difference, the title reads ‘Kālagrāsaprakāśaḥ’ or the ‘Illumination of the Devouring of Time’ in accordance with the Divine Teachings of Kālī, the Devourer of Time, the Power of Lord Śiva.

𑆪𑆱𑇀𑆪𑆳𑆩𑆼𑆰𑆳 𑆑𑇀𑆫𑆴𑆪𑆳 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆂 𑆱 𑆩𑆳𑆠𑇀𑆫𑆳𑆥𑆫𑆴𑆟𑆳𑆩𑆴𑆤𑆳  𑇅
𑆥𑆫𑆴𑆟𑆳𑆩𑇀𑆪𑆶𑆥𑆩𑆼𑆪𑆱𑇀𑆠𑆶 𑆥𑇀𑆫𑆩𑆳𑆟𑆩𑆶𑆖𑇀𑆪𑆠𑆼 𑆑𑆴𑆬 𑇆𑇖𑇆

𑆍𑆠𑆢𑇀𑆨𑆳𑆠𑆴 𑆥𑇀𑆫𑆖𑆳𑆫𑆾’𑆤𑆶𑆧𑆤𑇀𑆣𑆵 𑆱𑆩𑇀𑆩𑆳𑆤𑆩𑆼𑆮 𑆮𑆳  𑇅
𑆮𑆳𑆱𑆤𑆳𑆖𑆾𑆢𑆴𑆠𑆁 𑆱𑆠𑇀𑆪𑆁 𑆑𑇀𑆫𑆩𑆳𑆨𑇀𑆪𑆳𑆱𑆴 𑆲𑆶𑆠𑆳𑆯𑆮𑆠𑇀 𑇆𑇗𑇆

यस्यामेषा क्रिया ग्राह्यः स मात्रापरिणामिना  ।
परिणाम्युपमेयस्तु प्रमाणमुच्यते किल ॥६॥

एतद्भाति प्रचारो’नुबन्धी सम्मानमेव वा  ।
वासनाचोदितं सत्यं क्रमाभ्यासि हुताशवत् ॥७॥

Yasyāmeṣā kriyā grāhyaḥ sa mātrāpariṇāminā  |
Pariṇāmyupameyastu pramāṇamucyate kila || 6 ||

Etadbhāti pracāro’nubandhī sammānameva vā  |
Vāsanācoditaṃ satyaṃ kramābhyāsi hutāśavat || 7 ||

This (eṣā) activity (kriyā), in which (yasyām) the changing (pariṇāmī) object (grāhyaḥ) is (saḥ) comparable (upameyaḥ…tu) with the changeless (apariṇāminā) subject (mātrā) is truly (kila) said to be (ucyate) pramāṇa or perception (pramāṇam). || 6 ||

It (etat) appears (bhāti) as a continuous (anubandhī) activity (pracāraḥ), though (vā) (it is) certainly (eva) a sequence of comparison from moment to moment --lit. a repeating process-- (krama-abhyāsi…sammānam), just (satyam) like a fire (hutāśa-vat) (which is) fueled by impressions (vāsanā-coditam).  || 7 ||

Notes:

This aforesaid activity in which the changeless perceiver perceives the changing series of objects is called ‘perception’. This process of perception seems to be a continuous activity, but it is a sequence of comparison from moment to moment, and such comparison embodies the difference between the perciving subject and the perceived object as it has been mentioned by the name ‘limited perception’ before. This comparing activity is made of the sequence of perceived objects, for example: at first one sees the sky, then the road, then the trees along the road, etc. This activity is sequential, but the presence of the perceiver is not. The perceiver’s existence is constant; otherwise, there would be no sequence, as it also has been explained. The fuel of this sequential act of comparison is fueled by vāsanā-s or latent impressions that are the results of actions performed while one is identified with one’s body.

𑆍𑆠𑆠𑇀𑆱𑆩𑇀𑆩𑆳𑆤𑆱𑆳𑆦𑆬𑇀𑆪𑆁 𑆮𑆴𑆑𑆬𑇀𑆥𑆾 𑆬𑆑𑇀𑆰𑆴𑆠𑆁 𑆱𑆢𑆳  𑇅
𑆮𑆴𑆯𑆼𑆰𑆳𑆫𑇀𑆡𑆂 𑆥𑇀𑆫𑆩𑆳𑆟𑆼 𑆪𑆾 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆓𑇀𑆫𑆳𑆲𑆑𑆨𑆼𑆢𑆴𑆠𑆂 𑇆𑇘𑇆

𑆨𑆼𑆢𑆯𑇀𑆖𑆼𑆠𑆱𑆴 𑆯𑆧𑇀𑆢𑆳𑆫𑇀𑆡𑆂 𑆥𑇀𑆫𑆩𑆳𑆟𑆳𑆢𑇀𑆨𑆳𑆠𑇀𑆪𑆱𑆩𑇀𑆯𑆪𑆂  𑇅
𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆳𑆢𑆼𑆫𑇀𑆪𑆢𑆴 𑆨𑆼𑆢𑆾 𑆤 𑆮𑆴𑆑𑆬𑇀𑆥𑆾 𑆤𑆽𑆮 𑆠𑆫𑇀𑆲𑇀𑆪𑆥𑆴 𑇆𑇙𑇆

एतत्सम्मानसाफल्यं विकल्पो लक्षितं सदा  ।
विशेषार्थः प्रमाणे यो ग्राह्यग्राहकभेदितः ॥८॥

भेदश्चेतसि शब्दार्थः प्रमाणाद्भात्यसम्शयः  ।
ग्राह्यादेर्यदि भेदो न विकल्पो नैव तर्ह्यपि ॥९॥

Etatsammānasāphalyaṃ vikalpo lakṣitaṃ sadā  |
Viśeṣārthaḥ pramāṇe yo grāhyagrāhakabheditaḥ || 8 ||

Bhedaścetasi śabdārthaḥ pramāṇādbhātyasamśayaḥ  |
Grāhyāderyadi bhedo na vikalpo naiva tarhyapi || 9 ||

The result of this comparison (etat-sammāna-sāphalyam) in cognitive activity (pramāṇe) is always (sadā) ‘difference’ (viśeṣa-arthaḥ) (and) it is called (lakṣitam) thought or vikalpa (vikalpaḥ) which (yaḥ) is the difference of object and subject --lit. the ‘grabbed’ and the ‘grabber’-- (grāhya-grāhaka-bheditaḥ). || 8 ||

(This) difference (bhedaḥ) surely (asamśayaḥ) appears (bhāti) as a meaning of a word (śabda-arthaḥ) in mind (cetasi). (Because), if (yadi) there is no (na) difference (bhedaḥ) between the object, etc. --i.e. object and subject-- (grāhya-ādeḥ) (, which rises) from cognition (pramāṇāt), then (tarhi) truly no (na…eva…api) thought (is born) (vikalpaḥ). || 9 ||

Notes:

Therefore, the result of such comparing activity is always difference because it is based on the sequential grabbing and rejecting ideas. This topic is too complex to explain here, so to understand, one should dive into the Wisdom of Pratyabhijñākārikā, of which summary I explained in Sattārdhaśatikā.

𑆃𑆤𑇀𑆪𑆠𑆽𑆮𑆽𑆑𑆠𑆳 𑆨𑆳𑆠𑇀𑆪𑆲𑆩𑆴𑆢𑆩𑆴𑆠𑆴 𑆮𑆳𑆱𑆤𑆳  𑇅
𑆯𑆧𑇀𑆢𑆳𑆫𑇀𑆡𑆼 𑆑𑆸𑆠𑇀𑆫𑆴𑆩𑆳 𑆪𑆾’𑆲𑆩𑆴𑆠𑆴 𑆩𑆠𑆴𑆮𑆴𑆲𑆳𑆫𑆴𑆟𑆵 𑇆𑇑𑇐𑇆

अन्यतैवैकता भात्यहमिदमिति वासना  ।
शब्दार्थे कृत्रिमा यो’हमिति मतिविहारिणी ॥१०॥

Anyataivaikatā bhātyahamidamiti vāsanā  |
Śabdārthe kṛtrimā yo’hamiti mativihāriṇī || 10 ||

(Even) the notion (vāsanā): “I am this” (aham-idam…iti), (which) seems (bhāti) to be oneness (ekatā), is truly difference (anyatā…eva), on account of the meaning of the word --i.e. ‘this’-- (śabda-arthe), which (yaḥ) is dependent on a created notion of ‘I’ (kṛtrimā…aham…iti…mati-vihāriṇī). || 10 ||

Notes:

Even the thought “I am this” is difference. Though according to the meaning of this sentence, one can say that this is ‘sameness, not differenece’, but the meaning of ‘this’ implies differentiation, and then the state of sameness of ‘I’ and ‘This’ is merely an idea. Such a sentence is used to describe the level of awareness of the ‘being’ called Sadāśivaḥ, Who knows no perfect non-duality. Why? Because if we use the word ‘this’, which refers to a created object, the implication of ‘I am’ as its opposite in the comparison also refers to something created. This is called the mixture of duality and non-duality. Therefore, the real meaning of ‘I am’ which contains all the possible objects innately, is not something to be pronounced or understood by one’s intellect. Such ‘understanding’ without understanding is called “Self-awareness”. If real Awareness of that Reality that is called one’s own Self in the Yogaśāstra-s is established, it won’t disappear even when the meaning of ‘I am this’ rises in one’s mind. This is the Glory of the Self’s All-pervading nature; therefore, the different meanings of words and sentences are mere play of one’s mind without making actual differentation anywhere.

𑆓𑇀𑆫𑆳𑆲𑆑𑆾’𑆥𑆫𑆴𑆟𑆳𑆩𑆵 𑆱𑆩𑇀𑆩𑆳𑆤𑆨𑆳𑆑𑇀𑆥𑆫𑆴𑆮𑆫𑇀𑆠𑆴𑆠𑆂  𑇅
𑆱𑆠𑇀𑆪𑆳𑆤𑆸𑆠𑆾 𑆮𑆴𑆑𑆬𑇀𑆥𑆼𑆤 𑆪𑆶𑆓𑆥𑆠𑇀𑆒𑆬𑆶 𑆨𑆳𑆮𑆴𑆤𑆳 𑇆𑇑𑇑𑇆

𑆱𑆩𑆠𑆳𑆪𑆳𑆂 𑆦𑆬𑆁 𑆠𑆢𑇀𑆪𑆢𑆲𑆁𑆑𑆳𑆫𑆱𑇀𑆠𑆶 𑆠𑆽𑆱𑇀𑆠𑆠𑆂  𑇅
𑆩𑆩𑆠𑆳𑆁 𑆪𑆾 𑆤𑆮𑆳𑆁 𑆤𑆳𑆩 𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆤𑆳𑆁 𑆑𑆫𑆾𑆠𑆴 𑆮𑆳 𑇆𑇑𑇒𑇆

𑆱𑆩𑆠𑆳𑆲𑆩𑆴𑆢𑆁𑆓𑇀𑆫𑆳𑆲𑆑𑆠𑆠𑇀𑆠𑇀𑆪𑆳𑆓𑆵𑆠𑆴 𑆑𑆬𑇀𑆥𑆤𑆳  𑇅
𑆩𑆣𑇀𑆪𑆳𑆠𑇀𑆩𑆳 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆾’𑆥𑆫𑆳𑆩𑆸𑆰𑇀𑆛𑆾 𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆂 𑇆𑇑𑇓𑇆

𑆮𑆴𑆑𑆬𑇀𑆥𑆱𑆩𑇀𑆨𑆮𑆾 𑆤𑆳𑆠𑇀𑆩𑆤𑆾’𑆤𑇀𑆪𑆯𑇀𑆖𑆼𑆠𑆱𑇀𑆪𑆱𑆁𑆩𑆴𑆠𑆂  𑇅
𑆱𑆲𑆨𑆷𑆫𑇀𑆪𑆂 𑆱𑆩𑆶𑆠𑇀𑆱𑆸𑆘𑇀𑆪 𑆱𑆩𑇀𑆩𑆴𑆠𑆱𑇀𑆪 𑆩𑆠𑆴𑆁 𑆢𑆸𑆣𑆂 𑇆𑇑𑇔𑇆

𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆑𑆱𑆁𑆘𑇀𑆚𑆳𑆥𑆴 𑆱𑇀𑆮𑆱𑇀𑆮𑆳 𑆱𑆳𑆑𑆸𑆠𑇀𑆫𑆴𑆩𑆽𑆑𑆠𑆳  𑇅
𑆑𑆸𑆠𑇀𑆫𑆴𑆩𑆳 𑆱𑆩𑆠𑆳 𑆱𑆸𑆰𑇀𑆛𑆳 𑆮𑆳 𑆑𑇀𑆰𑆟𑆼 𑆩𑆠𑆴𑆢𑆼𑆲𑆪𑆾𑆂 𑇆𑇑𑇕𑇆

ग्राहको’परिणामी सम्मानभाक्परिवर्तितः  ।
सत्यानृतो विकल्पेन युगपत्खलु भाविना ॥११॥

समतायाः फलं तद्यदहंकारस्तु तैस्ततः  ।
ममतां यो नवां नाम विकल्पानां करोति वा ॥१२॥

समताहमिदंग्राहकतत्त्यागीति कल्पना  ।
मध्यात्मा स्वात्मविश्रान्तो’परामृष्टो व्यवस्थितः ॥१३॥

विकल्पसम्भवो नात्मनो’न्यश्चेतस्यसंमितः  ।
सहभूर्यः समुत्सृज्य सम्मितस्य मतिं दृधः ॥१४॥

निर्विकल्पकसंज्ञापि स्वस्वा साकृत्रिमैकता  ।
कृत्रिमा समता सृष्टा वा क्षणे मतिदेहयोः ॥१५॥

Grāhako’pariṇāmī sammānabhākparivartitaḥ  |
Satyānṛto vikalpena yugapatkhalu bhāvinā || 11 ||

Samatāyāḥ phalaṃ tadyadahaṃkārastu taistataḥ  |
Mamatāṃ yo navāṃ nāma vikalpānāṃ karoti vā || 12 ||

Samatāhamidaṃgrāhakatattyāgīti kalpanā  |
Madhyātmā svātmaviśrānto’parāmṛṣṭo vyavasthitaḥ || 13 ||

Vikalpasambhavo nātmano’nyaścetasyasaṃmitaḥ  |
Sahabhūryaḥ samutsṛjya sammitasya matiṃ dṛdhaḥ || 14 ||

Nirvikalpakasaṃjñāpi svasvā sākṛtrimaikatā  |
Kṛtrimā samatā sṛṣṭā vā kṣaṇe matidehayoḥ || 15 ||

(Due to its) partaking in the act of comparison (sammāna-bhāk), the unchanging (apariṇāmī) subject (grāhakaḥ) apparently (satyānṛtaḥ) changes (parivartitaḥ) with (yugapad…khalu) the inevitable (bhāvinā) thoughts (vikalpena). || 11 ||

Therefore (tataḥ), the result (phalam) of the identification (samatāyāḥ) with those --i.e. with the thoughts-- (taiḥ) is that (tat) which (yat) (is known) as false-I (ahaṃkāraḥ), which (yaḥ), however (vā), certainly (nāma) creates (karoti) a new (navām) ‘false-I’ --lit. a sense of ownership-- (mama-tām) for all the thoughts (vikalpānām).  || 12 ||

Identification (samatā) is (the appearance) of the ideas (kalpanā) like (iti) “I (aham) accept this” (and) “reject that” (idam-grāhaka-tat-tyāgī), meanwhile (madhyā) the Self (ātmā) rests in Himself (sva-ātmā-viśrāntaḥ), constantly (vyavasthitaḥ) untouched (aparāmṛṣṭaḥ).  || 13 ||

No (na) other (anyaḥ) than the Self (ātmanaḥ) is the Source of thoughts (vikalpa-sambhavaḥ), Who (yaḥ), after emitting (samutsṛjya) a thought or determination (matim) into the mind (cetasi), (since He is) the opposite (asaṃmitaḥ) of the measurable --lit. natural, i.e. not created-- (sahabhūḥ…sammitasya), remains firm (dṛdhaḥ). || 14 ||

(Such a) Natural Oneness (akṛtrimā-ekatā) with the self-created (objects) --i.e. thoughts-- (svasvā) is (sā) called the unempirical or non-conceptual knowledge --i.e. thoughtlessness-- (nirvikalpaka-saṃjñā-api). Though (vā) identification (samatā) with thoughts and the body (mati-dehayoḥ) is created (sṛṣṭā) in every moment (of perception) (kṣaṇe); (hence,) it is artificial (kṛtrimā). || 15 ||

Notes:

Because of the aforesaid act of comparison, the unchanging and always existing perceiver is apparently changing during the sequence of grabbing objects. It is possible only when the constant perceiver is confusing himself/herself with that principle which grabs and rejects objects of cognition. This grabbing and rejecting of objects in the form of naming them, then appropriating them by thinking “this is mine, this is not”, “I like this, but not that”, etc. These reactions are called ‘identification with objects’, or ‘identification with the created’. This principle is called ahaṃkāra or ‘I-creator’. Because such an act of grabbing and rejecting objects of perception in the form of thoughts is created again and again in every moment, ahaṃkāra is nothing but ‘false-I’. It is false because it is created as a reaction, while one’s Real-I is the constant perceiver behind any cognitive act. It is the Creator of the objects of cognition, and It is one’s own Self. One’s own Self is innately one with Its created objects due to the fact that It is their Creator, Sustainer and Dissolver; therefore, It does not need to be created momentarily, but for the Play of Consciousness, false-I-s are created by one’s Self to sustain the Self’s mental role.

𑆤 𑆑𑆱𑇀𑆪𑆖𑆴𑆠𑇀𑆱𑆩𑆠𑆳 𑆢𑆼𑆲𑆼𑆤 𑆮𑆴𑆤𑆳 𑆮𑆴𑆖𑆳𑆫𑆟𑆩𑇀  𑇅
𑆨𑆸𑆯𑆳𑆓𑆠𑆴𑆫𑇀𑆮𑆴𑆖𑆳𑆫𑆱𑇀𑆪 𑆢𑆼𑆲𑆮𑆴𑆯𑇀𑆮𑆳𑆱𑆖𑆾𑆢𑆴𑆠𑆳 𑇆𑇑𑇖𑇆

𑆪𑆢𑆵𑆢𑆸𑆯𑆮𑆴𑆖𑆳𑆫𑆂 𑆥𑇀𑆫𑆡𑆠𑆼’𑆥𑇀𑆪𑆳𑆓𑆳𑆩𑆴𑆤𑆾’𑆖𑆴𑆫𑆳𑆠𑇀  𑇅
𑆢𑆼𑆲𑆾’𑆲𑆩𑆴𑆠𑆴 𑆮𑆴𑆯𑇀𑆮𑆳𑆱𑆁 𑆑𑆫𑆾𑆠𑆴 𑆪𑆂 𑆥𑇀𑆫𑆖𑆾𑆢𑆑𑆂 𑇆𑇑𑇗𑇆

न कस्यचित्समता देहेन विना विचारणम्  ।
भृशागतिर्विचारस्य देहविश्वासचोदिता ॥१६॥

यदीदृशविचारः प्रथते’प्यागामिनो’चिरात्  ।
देहो’हमिति विश्वासं करोति यः प्रचोदकः ॥१७॥

Na kasyacitsamatā dehena vinā vicāraṇam  |
Bhṛśāgatirvicārasya dehaviśvāsacoditā || 16 ||

Yadīdṛśavicāraḥ prathate’pyāgāmino’cirāt  |
Deho’hamiti viśvāsaṃ karoti yaḥ pracodakaḥ || 17 ||

No one is identified (na…kasyacit…samatā) with the body (dehena) without (vinā) considering (it) --i.e. thinking about it-- (vicāraṇam) (, so) the frequent rise (bhṛśā-āgatiḥ) of (such) a consideration (vicārasya) is impelled by faith in the body (deha-viśvāsa-coditā). || 16 ||

When (yadi) such a consideration (īdṛśa-vicāraḥ) is appearing in mind (prathate), and (api) one is believing (viśvāsam…karoti) (that) “I am (aham) this body (dehaḥ…iti), it impells (pracodakaḥ) the next one --i.e. the next thought about the same idea-- (āgāminaḥ), which (yaḥ) will come soon (acirāt).  || 17 ||

Notes:

One’s identity is that reality which one considers oneself to be. Considering oneself to be the body is necessarily based on thinking, because the body is perceivable only as an object. More pricesely, it is a group of objects of the senses, which group is called the five gross elements. Bodily identity is therefore not natural, as it must be re-created again and again by means of the process of thinking. That which is truly natural is only the unborn awareness of the fact of one’s own existence; hence, identity with that awareness is one’s natural or non-conceptual identity without name and form. This is the peaceful Essential Nature of everyone as it is not created, and always existing before and during any mental activity. Faith in the body is nothing but impressions about this aforesaid consideration, which makes one identified with the body again and again in mind. It is the created play of saṃsāra.

𑆅𑆖𑇀𑆗𑆳𑆯𑆑𑇀𑆠𑇀𑆪𑆳 𑆠𑆶 𑆱𑆩𑇀𑆧𑆢𑇀𑆣𑆩𑆨𑇀𑆪𑆳𑆱𑆳𑆖𑇀𑆖 𑆥𑇀𑆫𑆨𑆳𑆮𑆤𑆩𑇀  𑇅
𑆮𑆴𑆯𑇀𑆮𑆳𑆱𑆧𑆬𑆩𑆼𑆠𑆢𑇀𑆢𑆶𑆂𑆯𑆵𑆬𑆳 𑆨𑆮𑆠𑆴 𑆨𑆾𑆓𑆴𑆤𑆵 𑇆𑇑𑇘𑇆

इच्छाशक्त्या तु सम्बद्धमभ्यासाच्च प्रभावनम्  ।
विश्वासबलमेतद्दुःशीला भवति भोगिनी ॥१८॥

Icchāśaktyā tu sambaddhamabhyāsācca prabhāvanam  |
Viśvāsabalametadduḥśīlā bhavati bhoginī || 18 ||

This (etat) is the creative (prabhāvanam) power of faith (viśvāsa-balam), which relates to (sambaddham) the Power of Will (icchā-śaktyā…tu), and (ca) due to the frequent practice (of the aforesaid) (abhyāsāt), it becomes (bhavati) a bad habit (duḥ-śīlā) devoted to enjoyments (bhoginī). || 18 ||

Notes:

Such activity of identifying one’s own self as one’s body is established by the aforesaid frequent practice, and this gives rise to the ‘power of faith’. This power is creative, which means it creates conviction regarding this created, -and consequently- false identity. All this is possible only because this activity is rooted in Icchāśakti or the Lord’s Creative Power, which is the creative power of oneself because of the non-difference of an individual being and the Supreme Lord. In short, one creates one’s own false identity by oneself. This created false identity is nothing but one’s ego, also called false-I. Without this false-I, the play of saṃsāra is not working; hence, all this is necessary in the course of the world. Nobody can exist as a saṃsaric being without the sequence of false identifications, because the trick called ‘the multitude of beings’ would simply be uneffective. To be a saṃsaric being is being identified with one’s body due to the pressure of different meanings of words and sentences in one’s mind. ‘Having a body’ is not enough to be a saṃsaric being then. Otherwise, the word ‘jīvanmuktiḥ’ is meaningless. In short: being Liberated in life is a matter of viewpoint and understanding here and now, and not about changing lifeform, planet, or even body. All this is constantly narrated in the non-dualistic Scriptures of Lord Śiva.

𑆍𑆰𑆳 𑆑𑆳𑆖𑆴𑆠𑇀𑆱𑇀𑆮𑆓𑆶𑆥𑇀𑆠𑆳 𑆪𑆾 𑆮𑆴𑆮𑆑𑇀𑆰𑆴𑆠𑆳𑆮𑆨𑆳𑆱𑆠𑆼  𑇅
𑆠𑇀𑆪𑆑𑇀𑆠𑆶𑆑𑆳𑆩𑆾 𑆤 𑆑𑆯𑇀𑆖𑆴𑆢𑇀𑆪𑆠𑆾 𑆩𑆷𑆞𑆓𑇀𑆫𑆳𑆲𑆬𑆑𑇀𑆰𑆴𑆠𑆂 𑇆𑇑𑇙𑇆

एषा काचित्स्वगुप्ता यो विवक्षितावभासते  ।
त्यक्तुकामो न कश्चिद्यतो मूढग्राहलक्षितः ॥१९॥

Eṣā kācitsvaguptā yo vivakṣitāvabhāsate  |
Tyaktukāmo na kaścidyato mūḍhagrāhalakṣitaḥ || 19 ||

Since (yataḥ) this (conduct) (eṣā) is self-defended (sva-guptā), (it) appears as (avabhāsate) something (kācit) wished (vivakṣitā). One (kaścid) does not (na) want to reject (this condition) (tyaktum-kāmaḥ), which --i.e. his resistance-- (yaḥ) is characterised by misunderstanding (mūḍha-grāha-lakṣitaḥ). || 19 ||

Notes:

As it has been mentioned before, this false identification is rooted in one’s own Creative Power in the form of ‘faith’; hence, this illusion is something that one wishes to have due to a serious misunderstanding of one’s real or divine identity which is the agent of one’s own Play. This misunderstanding is the activity of the guṇa-s in one’s subtle body which not only make this misunderstanding difficult to overcome, but also shows this misunderstanding a useful condition as it is the basis of individual identitiy, which is considered by the limited beings as their own treasure and not at all a bad thing. This is the reason behind the hardship of awakening. In short: a limited being thinks that limited identity is something to be protected and not something to be rejected. This is the meaning of the term ‘self-defended’ in the verse. Limited beings suffer because they want to suffer, and not because some external power makes them suffer. This false idea about the existence of ‘an external illusory-power’ cannot be proven in the sphere of dualistic viewpoint, so it is to be rejected by means of non-dualistic viewpoint, and there will be no difference between the source of one’s suffering and the source of one’s freedom.

𑆢𑆶𑆂𑆒𑆩𑆳𑆠𑇀𑆫𑆁 𑆪𑆠𑆾 𑆨𑆾𑆓𑆾 𑆱𑆶𑆒𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆤𑆶𑆑𑆳𑆫𑆤𑆩𑇀  𑇅
𑆱𑆶𑆒𑆾 𑆤𑆪𑆠𑇀𑆪𑆨𑆷𑆠𑆾 𑆪𑆢𑇀𑆪𑆠𑇀𑆫 𑆱𑇀𑆮𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆱𑆼𑆮𑆤𑆩𑇀 𑇆𑇒𑇐𑇆

दुःखमात्रं यतो भोगो सुखग्राह्यनुकारनम्  ।
सुखो नयत्यभूतो यद्यत्र स्वेन्द्रियसेवनम् ॥२०॥

Duḥkhamātraṃ yato bhogo sukhagrāhyanukāranam  |
Sukho nayatyabhūto yadyatra svendriyasevanam || 20 ||

(Empirical) enjoyment (bhogaḥ) leads (nayati) merely to suffering (duḥkha-mātram), as (yataḥ) it is devotion to one’s own senses (sva-indriya-sevanam), which --i.e. such devotion-- is (yat) an imitation of searching for happiness (sukha-grāhī…anukāranam) in (such a place) where (yatra) happiness (sukhaḥ) has never been existed (abhūtaḥ…tu).  || 20 ||

Notes:

Mere empirical enjoyment leads to suffering because it considers the senses alive, and in it, unawareness about the Powers of the senses prevails. The Powers of the senses are the Goddesses of Perception Who channelize I-consciousness in a fivefold way like the perceiver of smell, taste, form, touch and sound. Happiness rests only in I-consciousness; therefore, enjoyment of sense-objects without being aware of their source in the from of ‘I am all this’ is suffering, because it focuses on transient reality. When the focus is on transient reality, the act of enjoyment is dependent on the rising and falling of such sense-objects which is nothing but saṃsāra. But when the senses are considered as the manifesting channels of the Supreme Śakti always and everywhere, all the sense-objects shine as the manifestation of one’s Freedom, which Freedom lies in the constant and correct perception of subject-object relationship. Considering the senses as the source of enjoyment is like an imiatation of searching for happiness in such a place where happiness has never been existed.

𑆪𑆱𑇀𑆠𑆸𑆰𑇀𑆟𑆳𑆔𑇀𑆤𑆳𑆤𑆶𑆫𑆑𑇀𑆠𑆱𑇀𑆠𑆶 𑆪𑆡𑆳 𑆑𑆳𑆬𑆼 𑆥𑆴𑆥𑆳𑆱𑆴𑆠𑆂  𑇅
𑆠𑇀𑆫𑆴𑆑𑆷𑆛𑆳𑆯𑇀𑆪𑆥𑆴 𑆮𑆴𑆑𑇀𑆰𑆼𑆥𑆳𑆠𑇀𑆯𑆼𑆰𑆁 𑆪𑆤𑇀𑆤𑆴𑆣𑆴𑆯𑆾𑆰𑆟𑆼 𑇆𑇒𑇑𑇆

यस्तृष्णाघ्नानुरक्तस्तु यथा काले पिपासितः  ।
त्रिकूटाश्यपि विक्षेपात्शेषं यन्निधिशोषणे ॥२१॥

Yastṛṣṇāghnānuraktastu yathā kāle pipāsitaḥ  |
Trikūṭāśyapi vikṣepātśeṣaṃ yannidhiśoṣaṇe || 21 ||

Just as (yathā) someone who is thirsty (yaḥ…pipāsitaḥ) and has a desire to quench his thirst (tṛṣṇā-ghna-anuraktaḥ…tu), but -because of confusion- (he is) eating salt (tri-kūṭa-āśī…api…vikṣepāt), which (yat) remained (śeṣam) after (kāle) the drying up of the sea (nidhi-śoṣaṇe).  || 21 ||

Notes:

This confusion about the real nature of one’s senses, and the confused act which follows it is like the act of someone who is thirsty, but instead of drinking water to quench his thirst, he is eating salt, and consequently, he will become even more thirsty. Just as there is no reasonable explanation of his behavior other than mere confusion, unaware empirical enjoyment is merely the same: it is just confusion. This confusion takes place under the influence of one’s subtle body which is the abode of the whirlwind of the confusing meaning of the mixture of words.

𑆠𑆁 𑆥𑇀𑆫𑆱𑆳𑆢𑆂 𑆱𑆫𑆾 𑆪𑆠𑇀𑆫 𑆑𑆳𑆬𑆼𑆤𑆼𑆲 𑆤𑆪𑆴𑆰𑇀𑆪𑆠𑆴  𑇅
𑆠𑇀𑆫𑆴𑆑𑆷𑆛𑆫𑆷𑆥𑆩𑆳𑆤𑆤𑇀𑆢𑆵 𑆱𑆢𑆤𑆴𑆂 𑆥𑇀𑆫𑆑𑆠𑆳𑆪𑆠𑆴 𑇆𑇒𑇒𑇆

तं प्रसादः सरो यत्र कालेनेह नयिष्यति  ।
त्रिकूटरूपमानन्दी सदनिः प्रकतायति ॥२२॥

Taṃ prasādaḥ saro yatra kāleneha nayiṣyati  |
Trikūṭarūpamānandī sadaniḥ prakatāyati || 22 ||

In this case (iha), Divine Grace (prasādaḥ) will lead (nayiṣyati) him (tam) to the Lake (saraḥ) in course of time (kālena), where (yatra) the blissful (ānandī) water (sadaniḥ) reveals (prakatāyati) the nature of salt (tri-kūṭa-rūpam).  || 22 ||

Notes:

Because this aforesaid confusion hides itself from the limited being, he cannot understand the cause of confusion, only its effect. But somehow, during his empirical enjoyment, which makes him more and more thirsty, he arrives at the Lake that is the Source of the cause of the dissolution of his thirst. Only there, by drinking water, he recognizes the illusory nature of salt, and he understands his own confusion. Water here is the symbol of Consciousness, the Awareness of one’s uncreated ‘I’, which reveals the nature of the repeated appearances of one’s false-I’s, which cause one to dive into unaware enjoyments that are always transient as they come and fade away like clouds in the sky. Therefore, Divine Grace is that Factor which reveals one’s Unborn, and consequently Eternal Nature like the Sky that is only ‘obtainable’ by means of awareness in the form of the recognition of the constant perceiver. It is always existing as that Reality in which all the clouds appears and in which all the clouds disappear. This Sky of Consciousness is one’s own Self, and It is the Abode for the play of clouds.

𑆍𑆠𑆠𑇀𑆥𑇀𑆫𑆩𑆳𑆟𑆫𑆷𑆥𑆁 𑆪𑆠𑇀𑆑𑆳𑆬𑆖𑆑𑇀𑆫𑆁 𑆥𑆫𑆴𑆨𑇀𑆫𑆩𑆼𑆠𑇀  𑇅
𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳𑆑𑇀𑆰𑆱𑇀𑆠𑆱𑇀𑆪 𑆖𑆑𑇀𑆫𑆱𑇀𑆪 𑆮𑆫𑇀𑆠𑆩𑆳𑆤𑆂 𑆱𑆢𑆽𑆮 𑆖 𑇆𑇒𑇓𑇆

𑆱𑆮𑆴𑆑𑆬𑇀𑆥𑆑𑇀𑆫𑆩𑆁 𑆠𑆱𑇀𑆪 𑆠𑆼 𑆑𑆶𑆫𑇀𑆮𑆤𑇀𑆠𑆴 𑆢𑆬𑆳𑆫𑆑𑆳𑆂  𑇅
𑆨𑆼𑆢𑆩𑆳𑆠𑇀𑆫𑆼𑆟 𑆪𑆠𑇀𑆫𑆳𑆁𑆯𑆿 𑆱𑇀𑆠𑆾 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆓𑇀𑆫𑆳𑆲𑆑𑆿 𑆱𑇀𑆩𑆸𑆠𑆿 𑇆𑇒𑇔𑇆

एतत्प्रमाणरूपं यत्कालचक्रं परिभ्रमेत्  ।
स्वात्माक्षस्तस्य चक्रस्य वर्तमानः सदैव च ॥२३॥

सविकल्पक्रमं तस्य ते कुर्वन्ति दलारकाः  ।
भेदमात्रेण यत्रांशौ स्तो ग्राह्यग्राहकौ स्मृतौ ॥२४॥

Etatpramāṇarūpaṃ yatkālacakraṃ paribhramet  |
Svātmākṣastasya cakrasya vartamānaḥ sadaiva ca || 23 ||

Savikalpakramaṃ tasya te kurvanti dalārakāḥ  |
Bhedamātreṇa yatrāṃśau sto grāhyagrāhakau smṛtau || 24 ||

This is (etat) the nature of (limited) perception (pramāṇa-rūpam) which (yat) rotates (paribhramet) as the wheel of Time (kāla-cakram). The wheel’s (tasya…cakrasya) axle (akṣaḥ) is one’s own Self (sva-ātmā) (that is) always (sadā…eva) existing (vartamānaḥ), and (ca) its (tasya) blade-spokes (dala-arakāḥ…te) create (kurvanti) a sequential distinction (savikalpa-kramam), in which (yatra), merely by means of dividing or cutting (bheda-mātreṇa), two parts (aṃśau) shine (staḥ) (, which are) called (smṛtau) ‘subject’ and ‘object’ (grāhya-grāhakau). || 23-24 ||

Notes:

This is exactly the nature of limited perception that is nothing but the wheel of Time because Time is merely differentiation of subject and object in the form of a sequential activity of limited perception. The result of Time makes two principles visible which seem to be different from each other, and these are the ‘subject’ and ‘object’. The Art of Unlimited Perception rests in the understanding of the oneness of these two created principles without discarding sensory activity. This will be explained in detail. Nontheless, the wheel of Time has the never changing Self for its axis. Its blade-spokes are like the senses of which Essences, the Goddesses or Powers of Perception are concealed. These lifeless senses cut the Solitary Reality of one’s own Self into two pieces --i.e. subject and object--. The confusion which rises from the perception of these two apparently different realities is the mere fuel of the wheel of Time which rotates and creates the wind of confusion. Hence, the wheel of Time draws power only from one’s own Self to operate as the machine of confusion, and not by any other external source.

𑆨𑆼𑆢𑆾 𑆪𑆢𑇀𑆪𑆥𑆴 𑆤𑆴𑆫𑇀𑆪𑆳𑆠𑆴 𑆑𑇀𑆰𑆟𑆳𑆤𑇀𑆠𑆼 𑆖 𑆑𑇀𑆰𑆟𑆳𑆓𑆠𑆂  𑇅
𑆑𑆳𑆬𑆂 𑆥𑇀𑆫𑆩𑆳𑆟𑆴𑆠𑆾 𑆪𑆱𑇀𑆠𑆶 𑆠𑆠𑇀𑆱𑆸𑆰𑇀𑆛𑆫𑆷𑆥𑆪𑆾𑆓𑆠𑆂 𑇆𑇒𑇕𑇆

𑆩𑆣𑇀𑆪𑆳𑆮𑇀𑆪𑆪𑆳𑆠𑇀𑆩𑆱𑆳𑆫𑆾 𑆪𑆾 𑆓𑆬𑆠𑆴 𑆘𑇀𑆚𑆳𑆤𑆱𑆁𑆠𑆠𑆴𑆂  𑇅
𑆤𑆳𑆢𑆳𑆒𑇀𑆪𑆳 𑆨𑆳𑆠𑆴 𑆯𑆧𑇀𑆢𑆾’𑆥𑆴 𑆱𑆸𑆰𑇀𑆛𑇀𑆪𑆳𑆢𑆴𑆑𑇀𑆫𑆩𑆩𑆣𑇀𑆪𑆠𑆂 𑇆𑇒𑇖𑇆

𑆱𑆸𑆰𑇀𑆛𑆴𑆥𑆷𑆫𑇀𑆮𑆯𑇀𑆖 𑆪𑆂 𑆱𑆩𑇀𑆂𑆄𑆫𑆤𑆴𑆰𑇀𑆜𑆯𑇀𑆖𑆳𑆥𑆴 𑆱𑆳 𑆱𑆢𑆳  𑇅
𑆖𑆼𑆠𑆤𑆳 𑆪𑆳 𑆱𑆠𑆵 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳 𑆥𑇀𑆫𑆩𑆴𑆠𑆴𑆫𑆮𑆴𑆑𑆳𑆫𑆴𑆤𑆵 𑇆𑇒𑇗𑇆

भेदो यद्यपि निर्याति क्षणान्ते च क्षणागतः  ।
कालः प्रमाणितो यस्तु तत्सृष्टरूपयोगतः ॥२५॥

मध्याव्ययात्मसारो यो गलति ज्ञानसंततिः  ।
नादाख्या भाति शब्दो’पि सृष्ट्यादिक्रममध्यतः ॥२६॥

सृष्टिपूर्वश्च यः सम्ःआरनिष्ठश्चापि सा सदा  ।
चेतना या सती स्वात्मा प्रमितिरविकारिनी ॥२७॥

Bhedo yadyapi niryāti kṣaṇānte ca kṣaṇāgataḥ  |
Kālaḥ pramāṇito yastu tatsṛṣṭarūpayogataḥ || 25 ||

Madhyāvyayātmasāro yo galati jñānasaṃtatiḥ  |
Nādākhyā bhāti śabdo’pi sṛṣṭyādikramamadhyataḥ || 26 ||

Sṛṣṭipūrvaśca yaḥ samḥāraniṣṭhaścāpi sā sadā  |
Cetanā yā satī svātmā pramitiravikārinī || 27 ||

Although (yadi-api), this (eṣaḥ) explained (pramāṇitaḥ) difference (bhedaḥ) which is nothing but (yaḥ…tu) Time (kālaḥ) dies (niryāti) at the end of each moment (kṣaṇa-ante) and (ca) is born (at the beginning of) each moment (kṣaṇa-āgataḥ) in accordance with its artificial nature (tat-sṛṣṭa-rūpa-yogataḥ).  || 25 ||

Meanwhile (madhyā), the Essence of the imperishable Self (avyaya-ātmā-sāraḥ) oozes (galati) as the continuity of cognition (jñāna-saṃtatiḥ), which --i.e. His Essence-- (yaḥ) is called Nāda or I-consciousness (nāda-ākhyā), (which) also shines as a word or meaning --i.e. the object-- (bhāti…śabdaḥ…api) in the middle of the sequence of manifestation, etc. (sṛṣṭi-ādi-krama-madhyataḥ), which --i.e. the word-- (yaḥ) is preceded by appearance (sṛṣṭi-pūrvaḥ) and (ca…ca) ends with dissolution (samḥāra-niṣṭhaḥ), but (api) always --i.e. in this threefold sequence-- (sadā) (exists as) the (sā) unchangeable (avikārinī) Awareness (cetanā) Who is (yā) the Being (satī), the real or unlimited Subject (pramitiḥ), one’s own Self (sva-ātmā). || 26-27 ||

Notes:

Any difference which is nothing but Time is not constant, because it consists of the sequences of limited perception in a repeated way; therefore, it is created momentarily. The only one constantly existing Reality is that which is not created, the uninterrupted Perceiver of even the succession of Time. In other words, it is true that difference is understood by everyone’s limited intellect, but it is not a solid reality or dimension in this world, as it does not exist on its own. It is dependent, because it takes place as an effect of the succession of perceptions in which the object of perception is changing repeteadly. I repeat this like a parrot due to the importance of its correct understanding.

This sequential ‘illusion of continuity’ makes one feel that Time is constantly flowing, while Time is truly an intellectual illusion, which is created in the form of limited perception. The activity of perception seems to be unbroken because the constant perceiver exists without any break. In short: not perception is constant, but the existence of the Perceiver, the Ātman, one’s own Self. If one is not aware about the constantly existing nature of the Perceiver, one thinks that the perceiver --i.e. ‘himself/herself-- does not exist eternally; hence, he/she is considered to be a so called ‘limited perceiver’, which is obviously an intellectual confusion under the influence of that illusion which is called ‘Time’. This ‘Constantly Existing Being’ is the Essential Nature of everyone. This Reality is merely Consciousness, which is not a ‘state’ or ‘something to be attained’, but Awareness of the Fact of one’s Constant Existence. This must be understood, otherwise, the nature of ‘bheda’ or ‘difference’ will remain hidden due to the misunderstanding of its real cause.

𑆱𑆸𑆰𑇀𑆛𑆴𑆑𑆳𑆬𑆼 𑆮𑆴𑆑𑆳𑆱𑆵𑆲 𑆥𑇀𑆫𑆩𑆴𑆠𑆼𑆫𑇀𑆓𑇀𑆫𑆳𑆲𑇀𑆪 𑆍𑆮 𑆖  𑇅
𑆱𑆁𑆲𑆳𑆫𑆼 𑆠𑆶 𑆮𑆴𑆬𑆵𑆤𑆯𑇀𑆖 𑆥𑇀𑆫𑆩𑆴𑆠𑆿 𑆱𑆾’𑆥𑆴 𑆱𑆠𑇀𑆪𑆠𑆂 𑇆𑇒𑇘𑇆

सृष्टिकाले विकासीह प्रमितेर्ग्राह्य एव च  ।
संहारे तु विलीनश्च प्रमितौ सो’पि सत्यतः ॥२८॥

Sṛṣṭikāle vikāsīha pramitergrāhya eva ca  |
Saṃhāre tu vilīnaśca pramitau so’pi satyataḥ || 28 ||

In the moment of appearance --i.e. in Sṛṣṭi-- (sṛṣṭi-kāle), merely (eva) the object (grāhyaḥ) is expanding (vikāsī) from the real Subject (pramiteḥ) in this world --i.e. in the case of everybody-- (iha). And (ca…ca) in dissolution --i.e. in Saṃhāra-- (saṃhāre…tu) it is also (the object which is) (saḥ…api) truly (satyataḥ) withdrawn (vilīnaḥ) into the real Subject (pramitau).  || 28 ||

Notes:

Because only one’s own Essential Nature -called one’s own Self- has unbroken existence, It is the source of any object of perception, which object appears as a kind of ‘expansion’ of this Unlimited Subject. It bears the name ‘Perceiver’ in accordance with the nature of the activity of perception we are investigating now. In other words, the Ātman is called ‘Perceiver’ merely to show that It is the Source of the act of perception and also its object, but Its existence is not dependent neither on the object of perception, nor on the act of perception. To make this clear, the term ‘Unlimited Perceiver’ is used. When this fact is not known, one considers one’s own Self as a limited perceiver who was born and will die. This confusion is the illusion of Time.

Therefore, in ‘sṛṣṭi’ or ‘manifestation’, merely the object of perception is manifested from the Unlimited Perceiver to the Unlimited Perceiver, and in ‘saṃhāra’ or ‘dissolution’, merely the object of perception is dissolved in the Unlimited Perceiver. The sequence of manifestation-dissolution is the only difference that is intellectually perceived in this world in the form of thoughts.

𑆥𑇀𑆫𑆳𑆪𑆱𑇀𑆪𑆳 𑆓𑇀𑆫𑆳𑆲𑇀𑆪 𑆍𑆮𑆳𑆱𑇀𑆠𑇀𑆪𑆶𑆨𑆪𑆠𑆂 𑆥𑇀𑆫𑆩𑆴𑆠𑆴𑆱𑇀𑆠𑆡𑆳  𑇅
𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆓𑇀𑆫𑆳𑆲𑆑𑆫𑆷𑆥𑆼𑆟 𑆢𑇀𑆮𑆤𑇀𑆢𑇀𑆮𑆁 𑆩𑆣𑇀𑆪𑆼’𑆥𑆴 𑆫𑆾𑆖𑆤𑆩𑇀 𑇆𑇒𑇙𑇆

𑆪𑆱𑇀𑆩𑆳𑆠𑇀𑆠𑆱𑇀𑆪 𑆥𑇀𑆫𑆥𑆚𑇀𑆖𑆼𑆤 𑆥𑇀𑆫𑆩𑆴𑆠𑆴𑆫𑇀𑆨𑆳𑆠𑆴 𑆪𑆤𑇀𑆠𑇀𑆫𑆴𑆠𑆳  𑇅
𑆨𑆼𑆢𑆳𑆠𑇀𑆩𑆢𑆫𑇀𑆯𑆑𑆾 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆱𑇀𑆠𑆱𑇀𑆩𑆳𑆢𑇀𑆓𑇀𑆫𑆳𑆲𑆑𑆫𑆷𑆥𑆴𑆟𑆵 𑇆𑇓𑇐𑇆

प्रायस्या ग्राह्य एवास्त्युभयतः प्रमितिस्तथा  ।
ग्राह्यग्राहकरूपेण द्वन्द्वं मध्ये’पि रोचनम् ॥२९॥

यस्मात्तस्य प्रपञ्चेन प्रमितिर्भाति यन्त्रिता  ।
भेदात्मदर्शको ग्राह्यस्तस्माद्ग्राहकरूपिणी ॥३०॥

Prāyasyā grāhya evāstyubhayataḥ pramitistathā  |
Grāhyagrāhakarūpeṇa dvandvaṃ madhye’pi rocanam || 29 ||

Yasmāttasya prapañcena pramitirbhāti yantritā  |
Bhedātmadarśako grāhyastasmādgrāhakarūpiṇī || 30 ||

The object (grāhyaḥ) truly (eva) exists (asti) in both cases --i.e. in sṛṣṭi and saṃhāra-- (ubhayataḥ), (though) the real Subject (pramitiḥ) is still (tathā) predominant (prāyasyā). But (api) in the middle --i.e. in ‘sthiti’ or ‘maintenance’-- (madhye), the pair of opposite (dvandvam) shines (rocanam) in the form of the limited subject and the object (grāhya-grāhaka-rūpeṇa).  || 29 ||

The object (grāhyaḥ) is pointing out the nature of duality (bheda-ātmā-darśakaḥ…tasmāt), because (yasmāt) through its expansion (tasya…prapañcena), the real Subject (pramitiḥ) appears (bhāti) to be bound (yantritā) (when) assuming the form of the limited perceiver --i.e. the limited subject-- (grāhaka-rūpiṇī).  || 30 ||

Notes:

Though in sṛṣṭi and saṃhāra the object of perception exists in its initial and final aspects, but the Perceiver is predominant in these two phases. This dominance of the Unlimited Perceiver is hidden for most people. Precisely because of this, they are considered as ‘limited beings’, because they are aware of the existence of the perceiver only during the middle phase of cognition that is called ‘sthitiḥ’ or ‘maintenance’. But as this phase is characterized by the appearance of the pair called ‘subject and object’ which is the nature of comparison and consequently duality, the Unlimited Perceiver appears to be limited and momentary just like the object. In other words, under the sway of the illusion of objectivity, a limited being becomes limited because he/she mistakes his/her own nature for the transient nature of the objects of cognition. Such a confusion is called the ‘nature of objectivity’. This illusion or confusion is so powerful that it makes one believe that one’s own Self is like an object: it was born, and it will die. This illusory condition is cleary seen in the phase called ‘sthitiḥ’ or ‘manifestation’, which is therefore characterized by the power of Time.

𑆱𑆸𑆰𑇀𑆛𑆴𑆱𑇀𑆡𑆴𑆠𑆵 𑆖 𑆱𑆁𑆲𑆳𑆫𑆂 𑆥𑇀𑆫𑆩𑆳𑆟𑆠𑇀𑆫𑆴𑆥𑆫𑆴𑆯𑇀𑆫𑆪𑆂  𑇅
𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆯𑇀𑆖 𑆓𑇀𑆫𑆳𑆲𑆑𑆯𑇀𑆖𑆽𑆮 𑆥𑆫𑆮𑆳𑆤𑇀𑆪𑆠𑇀𑆫 𑆑𑆳𑆯𑆠𑆼 𑇆𑇓𑇑𑇆

𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆳𑆮𑆠 𑆅𑆩𑆿 𑆮𑆳𑆖𑇀𑆪𑆮𑆳𑆖𑆑𑆳𑆮𑆴𑆠𑆴 𑆬𑆑𑇀𑆰𑆴𑆠𑆿  𑇅
𑆬𑆑𑇀𑆰𑇀𑆪𑆥𑇀𑆫𑆳𑆠𑆵𑆠𑆴𑆑𑆳𑆮𑆩𑇀𑆯𑆿 𑆤𑆴𑆫𑇀𑆩𑆳𑆟𑆱𑇀𑆪 𑆪𑆡𑆳𑆑𑇀𑆫𑆩 𑇆𑇓𑇒𑇆

𑆓𑇀𑆫𑆳𑆲𑆑𑆾𑇁𑆥𑇀𑆪𑆼𑆠𑆢𑆫𑇀𑆡𑆁 𑆪𑆂 𑆑𑆬𑇀𑆥𑆤𑆳𑆥𑆫𑆮𑆳𑆤𑇀𑆪𑆠𑆂  𑇅
𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆾 𑆤𑆽𑆮𑆳𑆱𑇀𑆠𑆴 𑆑𑆳𑆬𑆳𑆩𑇀𑆯𑆫𑆷𑆥𑆼𑆟 𑆑𑆬𑇀𑆥𑆤𑆳𑆁 𑆮𑆴𑆤𑆳 𑇆𑇓𑇓𑇆

सृष्टिस्थिती च संहारः प्रमाणत्रिपरिश्रयः  ।
ग्राह्यश्च ग्राहकश्चैव परवान्यत्र काशते ॥३१॥

ग्राह्यावत इमौ वाच्यवाचकाविति लक्षितौ  ।
लक्ष्यप्रातीतिकावम्शौ निर्माणस्य यथाक्रम ॥३२॥

ग्राहकोऽप्येतदर्थं यः कल्पनापरवान्यतः  ।
ग्राह्यो नैवास्ति कालाम्शरूपेण कल्पनां विना ॥३३॥

Sṛṣṭisthitī ca saṃhāraḥ pramāṇatripariśrayaḥ  |
Grāhyaśca grāhakaścaiva paravānyatra kāśate || 31 ||

Grāhyāvata imau vācyavācakāviti lakṣitau  |
Lakṣyaprātītikāvamśau nirmāṇasya yathākrama || 32 ||

Grāhako'pyetadarthaṃ yaḥ kalpanāparavānyataḥ  |
Grāhyo naivāsti kālāmśarūpeṇa kalpanāṃ vinā || 33 ||

(Therefore,) manifestation, maintenance (sṛṣṭi-sthitī) and (ca) dissolution (saṃhāraḥ) are the threefold enclosure of perception (pramāṇa-tri-pariśrayaḥ), in which (yatra) the perceived (grāhyaḥ) and (ca…ca…eva) the destitute (paravān) perceiver --i.e. object and limited subject-- (grāhakaḥ) appear (kāśate). || 31 ||

These are (imau) called (lakṣitau) the spoken and the speaker (vācya-vācakau…iti), the objective and the subjective (lakṣya-prātītikau) portions (amśau) of creation (nirmāṇasya) respectively (yathā-krama); hence (ataḥ), they are objects (grāhyau).  || 32 ||

Therefore (etat-arthaṃ), even (api) the limited perceiver (grāhakaḥ), which (yaḥ) is dependent on mental activity (kalpanā-paravān), is an object (grāhyaḥ) in the form of a portion of Time (kāla-amśa-rūpeṇa), as (yataḥ) without (vinā) mental activity (kalpanām), it does not exist (na…eva…asti). || 33 ||

Notes:

The sphere of limited perception consists of manifestation, maintenance and dissolution, because these three embody the subject versus object difference of the Play of Consciousness. Both the limited perceiver and the object of perception are created mentally during the act of perception. In other words, they are said to be created because their reality is mental. The Perceiver, the real Subject is originally unborn and independent --i.e. It exists on Its own--, but when the perception of a created object takes place, the formation of the object and the formation of its perceiver are created in the mind of the Perceiver. This means that the Unlimited Perceiver never transforms into a ‘limited perceiver’, because the ‘limited perceiver’ is merely an idea that is created as the opposite of the perceived object in consequence of the Play of duality. There are no two beings but thoughts, as nothing else is manifested in the Supreme Lord but ideas. In this Reality, there is no ‘external’ or ‘physical’ manifestation that would be different from the always existing Perceiver; hence, difference shines only in the form of ideas. The created ‘limited perceiver’ which is also called ‘false-I’ or ‘created I’ --i.e. ahaṃkāra, the I-creator or the concept of changing ‘I’-- and the object of perception constitute ‘manifestation’. The ‘limited perceiver’ is called the ‘subjective portion of manifestation’, who is the ‘speaker’, while the ‘object of perception’ is the ‘objective portion of manifestation’ called the ‘spoken’. The ādhāra or ‘support’ for this ‘pair of opposites’ which is the origin of any other pair of opposites imagined by one’s mind like ‘black and white’, ‘good and bad’, ‘existing and non-existing’ etc. is the real or Unlimited Perceiver in Whom this process of ‘manifestation, maintenance and dissolution’ takes place. To affirm again: both the limited perceiver --i.e. false-I-- and the object of perception are objects that are mentally created by the Supreme Perceiver Who is one’s own Self. All this happens for the sake of Divine Play.

𑆥𑆫𑆳 𑆪𑆳 𑆥𑇀𑆫𑆩𑆴𑆠𑆴𑆫𑇀𑆨𑆳𑆠𑆴 𑆱𑆳 𑆩𑆳𑆠𑆸𑆩𑆼𑆪𑆪𑆶𑆓𑇀𑆩𑆑𑆳  𑇅
𑆱𑇀𑆮𑆑𑇀𑆫𑆵𑆝𑆪𑆳𑆟𑆶𑆫𑆷𑆥𑆁 𑆪𑆳 𑆪𑆢𑆼𑆠𑆳𑆨𑇀𑆪𑆳𑆁 𑆤𑆴𑆢𑆫𑇀𑆯𑆴𑆠𑆩𑇀 𑇆𑇓𑇔𑇆

परा या प्रमितिर्भाति सा मातृमेययुग्मका  ।
स्वक्रीडयाणुरूपं या यदेताभ्यां निदर्शितम् ॥३४॥

Parā yā pramitirbhāti sā mātṛmeyayugmakā  |
Svakrīḍayāṇurūpaṃ yā yadetābhyāṃ nidarśitam || 34 ||

The (sā) real or Unlimited Subject (pramitiḥ), Who (yā) is Supreme (parā), appears (bhāti) as the pair of the limited subject and the object (mātṛ-meya-yugmakā) by Her own Play (sva-krīḍayā), which --i.e. the Play-- (yā) is the nature of the limited being (aṇu-rūpam), which (yat) is offered (as a seat to rest on) (nidarśitam) to these two (etābhyām). || 34 ||

Notes:

Therefore, the Pramiti, the only one Unlimited Subject assumes the twofold formation of the limited subject or ‘pramātṛ’ and the object or ‘prameya’, and only this act is Divine Play, which is embodied in the form of the activity of ‘perception’ or ‘pramāṇa’. This Play constitutes the nature of the limited being. In other words, this is to be a saṃsārin or transmigratory being. It is the role of the Supreme, and it is desired, created, performed, and finally withdrawn merely the Perceiver Who is Supreme Consciousness and not by any other agency.

𑆍𑆠𑆢𑇀𑆮𑆫𑇀𑆟𑇀𑆪𑆮𑆴𑆯𑆴𑆰𑇀𑆠𑆠𑇀𑆮𑆁 𑆥𑇀𑆫𑆩𑆴𑆠𑇀𑆪𑆟𑇀𑆮𑆾𑆱𑇀𑆠𑆶 𑆪𑆢𑇀𑆪𑆥𑆴  𑇅
𑆠𑆠𑇀𑆥𑇀𑆫𑆳𑆘𑇀𑆚𑆨𑆼𑆢 𑆍𑆮 𑆘𑇀𑆚𑆳𑆠𑇀𑆮𑆳 𑆪𑆁 𑆓𑇀𑆫𑆱𑇀𑆪𑆾’𑆥𑆴 𑆱𑆫𑇀𑆮𑆠𑆂 𑇆𑇓𑇕𑇆

एतद्वर्ण्यविशिष्तत्वं प्रमित्यण्वोस्तु यद्यपि  ।
तत्प्राज्ञभेद एव ज्ञात्वा यं ग्रस्यो’पि सर्वतः ॥३५॥

Etadvarṇyaviśiṣtatvaṃ pramityaṇvostu yadyapi  |
Tatprājñabheda eva jñātvā yaṃ grasyo’pi sarvataḥ || 35 ||

This (etat) is a describable difference (varṇya-viśiṣta-tvam) between the Self or the real Subject and the limited being (pramiti-aṇvoḥ), though (yadi…api) it is (tat) truly (eva) an intellectual difference (prājña-bhedaḥ) which is (yam) also (api) completely (sarvataḥ) devourable (grasyaḥ) after (it is) understood (jñātvā). || 35 ||

Notes:

Though the difference between the Real and the created perceiver has been described this way, worthy to note that even this difference is purely mental or intellectual; therefore, it is to be devoured after it is understood properly. This means that a spiritual aspirant should study this explanation with great reverence, and after he/she understood that the real nature of the Real Subject is not mental, even this explanation is to be rejected to find out the Real Subject. One cannot find out the reality of the Real Subject by contemplating on these words. These words are to inspire the conscious rejection of the ‘created’, and not for the ‘creation’ of the ‘uncreated Self’ as it is impossible, and it does not leave the sphere of Divine Play. When the Supreme Subject is recognized by means of the Grace of the Supreme Subject --i.e. the Self--, the opposites like ‘created’ and ‘not-created’ show no difference due to their ‘Resting in one’s own Self’. Hence, this ‘conscious rejection’ is simply re-turning to the Reality of Subjectivity.

𑆥𑇀𑆫𑆩𑆴𑆠𑆴𑆫𑇀𑆪𑆳 𑆑𑇀𑆫𑆩𑆁 𑆠𑆁 𑆫𑆳𑆘𑆠𑇀𑆪𑆤𑆳𑆒𑇀𑆪𑆳 𑆤𑆴𑆫𑆳𑆑𑆸𑆠𑆴𑆂  𑇅
𑆘𑆓𑆢𑇀𑆓𑆳 𑆖𑆾𑆥𑆫𑆴𑆱𑇀𑆡𑆳 𑆖 𑆱𑆳 𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆖𑆼𑆠𑆤𑆳 𑇆𑇓𑇖𑇆

𑆑𑆶𑆬𑆁 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆁 𑆖 𑆪𑆱𑇀𑆪𑆳𑆂 𑆱𑆳 𑆮𑆴𑆮𑆳𑆱𑆳𑆩𑆸𑆠𑆩𑆳𑆣𑆶𑆫𑆵  𑇅
𑆨𑆑𑇀𑆠𑆴𑆑𑇀𑆬𑆴𑆤𑇀𑆤𑆿𑆰𑇀𑆜𑆥𑆼𑆪𑆳 𑆠𑆢𑆳𑆤𑇀𑆠𑆼𑇁𑆑𑇀𑆫𑆩𑆑𑇀𑆫𑆩𑆾 𑆨𑆮𑆼𑆠𑇀 𑇆𑇓𑇗𑇆

प्रमितिर्या क्रमं तं राजत्यनाख्या निराकृतिः  ।
जगद्गा चोपरिस्था च सा चक्रेश्वरचेतना ॥३६॥

कुलं प्रोक्तं च यस्याः सा विवासामृतमाधुरी  ।
भक्तिक्लिन्नौष्ठपेया तदान्तेऽक्रमक्रमो भवेत् ॥३७॥

Pramitiryā kramaṃ taṃ rājatyanākhyā nirākṛtiḥ  |
Jagadgā coparisthā ca sā cakreśvaracetanā || 36 ||

Kulaṃ proktaṃ ca yasyāḥ sā vivāsāmṛtamādhurī  |
Bhaktiklinnauṣṭhapeyā tadānte'kramakramo bhavet || 37 ||

The real Subject (pramitiḥ), Who (yā) governs (rājati) the (tam) process (of such a devouring) (kramam), is the formless (nirākṛtiḥ) Nameless (anākhyā) (, Who) (ca) pervades the world (jagat-gā), but also situated above --i.e. ‘transcendent’-- (uparisthā). She (sā) is the Consciousness of the Lord of the Wheel (cakra-īśvara-cetanā). || 36 ||

And (ca) She (sā) is called (proktam) Kula (kulam), Whose (yasyāḥ) Sweetness of the Nectar of Dawning (vivāsa-amṛta-mādhurī) is to be tasted with the lips watered by devotion (bhakti-klinna-oṣṭha-peyā), then (tadā) the Process of the Processless (akrama-kramaḥ) may shine (bhavet) internally (ante)! || 37 ||

Notes:

The aforesaid ‘devouring process’ is governed by the Real or Supreme Subject Who is ‘formless’ and ‘nameless’, because It is the Source of both forms and names that are the characteristics of objects. The ‘Supreme Subject’ or ‘one’s own Self’ is therefore ‘transcendent’ or purely subjective, because It cannot be an object of perception. Why? Because if the Subject would transform Itself into an object without remaining its perceiving Subject, the existence of that object would not take place at all. The Subject always remains as the imperceivable Perceiver. This is the meaning of the term ‘transcendent’. Though nothing else can appear as an object of perception other than the solitary Perceiver because there is only One Being Who manifests the object from Its own Freedom. In this sense, the Subject also pervades the world or It is ‘immanent’ in the world. This is the Consciousness of Cakreśvaraḥ, the Lord of the Wheel, Who is the aforesaid One Being Who is always motionless like the axle of a wheel, but He is also the Holder of the wheel. In this sense, the wheel is always dependent on its axle, so the wheel and the axle are never separated. This Oneness of the ‘transcendent’ and the ‘immanent’ is called Supreme Consciousness, in Whom though objects appear, no separation of ‘subject’ and ‘object’ truly exists. This Supreme Consciousness of the Supreme Perceiver is also called Kula or Totality (of subject and object). She is the Supreme Śakti, Whose Nectar appears merely through the device of devotion. Her Nectar of Supreme Subjective Totality is to be drunk without limits by those who are truly devoted to see the Truth of his/her own Self. She may unfold Her Process in the heart of Her devotees who are though trapped in the sequence of manifestation, maintenance and dissolution, but will become protected from this by realizing the Processless Totality.

𑆱 𑆥𑇀𑆫𑆱𑆳𑆢𑆳𑆠𑇀𑆑𑇀𑆫𑆩𑆾 𑆪𑆱𑇀𑆠𑆶 𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆂 𑆥𑆫𑆳𑆨𑆮𑆂  𑇅
𑆇𑆥𑆩𑆳𑆤𑆥𑇀𑆫𑆠𑆵𑆑𑇀𑆰𑆳𑆪𑆳𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑇀𑆪𑆥𑆳𑆯𑇀𑆫𑆴𑆠𑆂 𑇆𑇓𑇘𑇆

स प्रसादात्क्रमो यस्तु कालग्रासः पराभवः  ।
उपमानप्रतीक्षायाः स्वात्मविश्रान्त्यपाश्रितः ॥३८॥

Sa prasādātkramo yastu kālagrāsaḥ parābhavaḥ  |
Upamānapratīkṣāyāḥ svātmaviśrāntyapāśritaḥ || 38 ||

The (saḥ) Process (kramaḥ), which (yaḥ…tu) (takes place) by Grace (prasādāt), is the ‘Devouring of Time’ (kāla-grāsaḥ), (which is) the disappearance (para-abhavaḥ) of the desire for comparison (upamāna-pratīkṣāyāḥ) (, and) resorts to resting on one’s own Self (sva-ātmā-viśrānti-apāśritaḥ). || 38 ||

Notes:

This devouring process of union is the act of the devouring of the comparative differentiation of subject and object. Because this comparative differentiation is possible only under the influence of Time as it has already been explained, this process of union is called ‘Kālagrāsaḥ’ or ‘the Devouring of Time’ which is the Process of the Goddess of Subjectivity, and consequently, it is devoted to ‘Resting on one’s own non-dualistic Self’.

𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆑𑇀𑆫𑆩𑆼 𑆧𑆶𑆢𑇀𑆣𑆴𑆫𑇀𑆮𑆴𑆩𑆶𑆑𑇀𑆠𑆳 𑆪𑆳 𑆧𑆶𑆨𑆶𑆠𑇀𑆱𑆪𑆳  𑇅
𑆒𑆟𑇀𑆝𑆖𑆑𑇀𑆫𑆱𑇀𑆪 𑆫𑆷𑆥𑆁 𑆪𑆤𑇀𑆤𑆴𑆫𑇀𑆮𑆴𑆖𑆳𑆫𑆳𑆑𑇀𑆰𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇆𑇓𑇙𑇆

कालग्रासक्रमे बुद्धिर्विमुक्ता या बुभुत्सया  ।
खण्डचक्रस्य रूपं यन्निर्विचाराक्षसंस्थितम् ॥३९॥

Kālagrāsakrame buddhirvimuktā yā bubhutsayā  |
Khaṇḍacakrasya rūpaṃ yannirvicārākṣasaṃsthitam || 39 ||

During the Process of the Devouring of Time (kāla-grāsa-krame), the intellect (buddhiḥ) becomes freed (vimuktā) from curiosity (bubhutsayā), which (yā) is the nature (rūpam) of the Broken Wheel (khaṇḍa-cakrasya), which (yat) is mounted on the axle (that is) devoid of investigation (of objectivity) (nirvicāra-akṣa-saṃsthitam). || 39 ||

Notes:

The mental activity of the comparative differentiation of subject and object is fueled by attachment to objectivity; hence, this devouring process freeds one’s intellect from the influence of this curiosity. This is called the saṃhārakrama or the wheel of dissolution, in which ‘saṃhāra’ or ‘dissolution’ stands for the act of returning to Subjectivity. When one’s limited curiosity for objectivity disappears due to the ‘activity of turning back to Subjectivity’, the Wheel itself is called ‘kaṇḍa’ or ‘broken’ in the Doctrine of the Mahānaya, because the twelvefold set of spokes of the wheel of manifestation is decreased by one, so the Wheel of Dissolution is elevenfold. In other words, the wheel of manifestation consists of twelve spokes that are the ten senses together with their internal abodes called ‘intellect’ and ‘mind’. The process of Kālagrāsa detaches one’s intellect from its activity of ‘investigating objectivity’. The activity of ‘investigation’ or ‘comparative differentiation’ is the limited nature of one’s intellect, but there is a less-limited nature of it, which investigates -so to speak- the Subjectivity of one’s Self instead of creation called objectivity. This so called ‘subjective investigation’ is the process of the Broken Wheel or the Wheel of Dissolution, which leads to non-conceptual Self-awareness by means of remaining in thoughtless condition, because it is impossible to investigate Subjectivity by means of thoughts. It is possible only by means of thoughtlessness, which remains hidden when curiosity for objectivity is predominant. To trigger this ‘returning process’, the next verses will talk about what a spiritual aspirant must contemplate.

𑆃𑆠𑆱𑇀𑆠𑆢𑇀𑆣𑆴 𑆓𑆸𑆲𑆵𑆠𑆮𑇀𑆪𑆁 𑆥𑆶𑆫𑆳𑆨𑆴𑆮𑇀𑆪𑆳𑆥𑇀𑆪 𑆪𑆾𑆓𑆴𑆤𑆳𑆩𑇀  𑇅
𑆥𑆯𑆮𑆼 𑆪𑆘𑇀𑆘𑆓𑆢𑇀𑆨𑆳𑆠𑆴 𑆑𑆬𑇀𑆥𑆤𑆳𑆥𑆴 𑆮𑆴𑆨𑆼𑆢𑆤𑆩𑇀 𑇆𑇔𑇐𑇆

𑆪𑆳 𑆓𑇀𑆫𑆳𑆲𑇀𑆪 𑆅𑆮 𑆠𑆱𑇀𑆩𑆽 𑆪𑆾 𑆢𑆸𑆯𑇀𑆪𑆠𑆼 𑆓𑇀𑆫𑆳𑆲𑆑𑆳𑆯𑇀𑆫𑆪𑆂  𑇅
𑆩𑆤𑇀𑆪𑆠𑆼 𑆪𑆼𑆤 𑆨𑆷𑆠𑆼𑆰𑇀𑆮𑆤𑆸𑆠𑆳 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆥𑆳𑆠𑇀𑆪𑆠𑆼 𑇆𑇔𑇑𑇆

अतस्तद्धि गृहीतव्यं पुराभिव्याप्य योगिनाम्  ।
पशवे यज्जगद्भाति कल्पनापि विभेदनम् ॥४०॥

या ग्राह्य इव तस्मै यो दृश्यते ग्राहकाश्रयः  ।
मन्यते येन भूतेष्वनृता सर्वत्र पात्यते ॥४१॥

Atastaddhi gṛhītavyaṃ purābhivyāpya yoginām  |
Paśave yajjagadbhāti kalpanāpi vibhedanam || 40 ||

Yā grāhya iva tasmai yo dṛśyate grāhakāśrayaḥ  |
Manyate yena bhūteṣvanṛtā sarvatra pātyate || 41 ||

Therefore (ataḥ), at first (purā), yogin-s (yoginām) must understand (gṛhītavyam) (the following) up to a certain point (abhivyāpya): that (tat...hi) which (yat) appears (bhāti) for the limited being (paśave) as ‘the world’ (jagat), is truly a mental concept (kalpanā…api) of separation (vibhedanam), which --i.e. mental concept-- (yā) is a false (notion) (anṛtā) manifested (dṛśyate) for him (tasmai) as ‘the object’ (grāhyaḥ…iva) which (yaḥ) appears (manyate) as the holder of the subject (grāhaka-āśrayaḥ) he (yena) throws upon (pātyate) the gross elements (bhūteṣu) all around --i.e. he sprinkles his world with this false notion-- (sarvatra).  || 40-41 ||

Notes:

One should understand that what a limited being calls ‘world’ is merely imagination that is a false notion which appears as the following confusing trick: Its confusing nature embodies itself in the form of one’s misunderstanding, namely, one considers the object as the holder of the subject. In other words, a limited being is limited because he/she thinks that the object holds the subject, like ‘one is born from another body’, or ‘the world is the sustainer of one’s life’. Nonetheless, the subject is the sustainer of objectivity by means of being its perceiver. This is always seen by everyone, but it is truly discovered only by yogins. Under the influence of this misunderstanding, a limited being sprinkles the world with such reversed understanding of subject-object relationship, and consequently he/she remains confused without even knowing about this confusion.

𑆢𑆶𑆫𑇀𑆘𑆳𑆠𑆽𑆰𑆳 𑆪𑆠𑆾 𑆨𑆷𑆠𑆳𑆂 𑆑𑆬𑇀𑆥𑆤𑆳 𑆤 𑆮𑆴𑆪𑆾𑆘𑆴𑆠𑆩𑇀  𑇅
𑆥𑇀𑆫𑆩𑆳𑆟𑆪𑆤𑇀𑆠𑆴 𑆠𑆢𑇀𑆫𑆷𑆥𑆁 𑆪𑆠𑇀𑆠𑆤𑇀𑆩𑆿𑆤𑆳𑆢𑇀𑆢𑆶𑆫𑆳𑆱𑆢𑆩𑇀 𑇆𑇔𑇒𑇆

𑆥𑇀𑆫𑆩𑆶𑆒𑆳𑆱𑇀𑆠𑆼’𑆥𑆴 𑆑𑆫𑇀𑆠𑆳𑆫𑆁 𑆠𑆼𑆰𑆳𑆁 𑆥𑇀𑆫𑆠𑇀𑆪𑆑𑇀𑆰𑆠𑆂 𑆱𑆢𑆳  𑇅
𑆠𑆢𑆴𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆠𑇀𑆩𑆴𑆑𑆳𑆢𑆸𑆰𑇀𑆛𑆴𑆂 𑆱𑆳 𑆮𑆴𑆩𑆫𑇀𑆯𑆤𑆴𑆪𑆾𑆘𑆴𑆠𑆳 𑇆𑇔𑇓𑇆

दुर्जातैषा यतो भूताः कल्पना न वियोजितम्  ।
प्रमाणयन्ति तद्रूपं यत्तन्मौनाद्दुरासदम् ॥४२॥

प्रमुखास्ते’पि कर्तारं तेषां प्रत्यक्षतः सदा  ।
तदिन्द्रियात्मिकादृष्टिः सा विमर्शनियोजिता ॥४३॥

Durjātaiṣā yato bhūtāḥ kalpanā na viyojitam  |
Pramāṇayanti tadrūpaṃ yattanmaunāddurāsadam || 42 ||

Pramukhāste’pi kartāraṃ teṣāṃ pratyakṣataḥ sadā  |
Tadindriyātmikādṛṣṭiḥ sā vimarśaniyojitā || 43 ||

This (eṣā) mental concept (kalpanā) is false (durjātā), because (yataḥ) gross elements (bhūtāḥ) never (na) prove (pramāṇayanti) their disunited nature (tat-rūpam…viyojitam), which (yat) is very difficult to understand (durāsadam) on account of their silence --i.e. only one’s mind think that the external world is different-- (tat-maunāt). || 42 ||

Moreover (api), they --i.e. the gross elements, of which the external world is composed (te), always (sadā) clearly (pratyakṣataḥ) facing (pramukhāḥ…tu) their (teṣām) creator (kartāram). Their --i.e. the elements’-- gaze, (which) is fixed on one’s Self-awareness, is consisting of his --i.e. the creator’s-- senses (tat-indriya-ātmikā-dṛṣṭiḥ…sā…vimarśa-niyojitā). || 43 ||

Notes:

This mental concept is false, or it is a mere confusion, because no object is ever disunited or different from its perceiving subject when the object is manifested, but only the perceiver remains continuously the same even when the object is not manifested. This has been explained before. The disunited nature of an object is very difficult --i.e. impossible-- to understand in real sense, because objects are silent. In other words, no object has ever convinced its perceiver that it is different from the perceiver. If an object would be different from the perceiving subject during the activity of even limited perception, the object itself would not appear at all. This misunderstanding comes from the subject and appears in the subject’s mind in the form of the meanings of words as the pastime of Divine Play, while an object is always silent, and merely “gazing” its perceiving subject. This analogy means that an object is oriented towards its perceiving subject all the time. An object always worships its perceiver by facing or gazing towards the subject, and its gaze is composed of one’s senses. One can have this mystical experience which makes even ‘objects’ alive in the form of the true relationship of subject and object by means of Self-awareness. Because Self-awareness pervades even the senses by turning them into the Rays of Consciousness. This will be explained later in a more detailed way.

𑆥𑇀𑆫𑆩𑆳𑆟𑆁 𑆨𑆳𑆠𑆴 𑆱𑆠𑇀𑆠𑆳𑆪𑆳 𑆃𑆟𑆮𑆼 𑆪𑆠𑇀𑆥𑇀𑆫𑆩𑆳𑆟𑆑𑆂  𑇅
𑆱𑆁𑆲𑆳𑆫𑆱𑇀𑆡𑆴𑆠𑆴𑆱𑆸𑆰𑇀𑆛𑆵𑆤𑆳𑆁 𑆱 𑆑𑆳𑆬𑆾’𑆥𑆴 𑆱𑆩𑆤𑇀𑆮𑆪𑆂 𑇆𑇔𑇔𑇆

𑆥𑇀𑆫𑆩𑆳𑆟𑆑𑆾 𑆮𑆴𑆯𑆼𑆰𑆠𑇀𑆮𑆥𑇀𑆫𑆩𑆳𑆪𑆶𑆫𑆷𑆥𑆩𑆵𑆢𑆸𑆯𑆂  𑇅
𑆑𑇀𑆰𑆟𑆼 𑆱𑆩𑇀𑆩𑆴𑆠𑆴𑆱𑆁𑆱𑆑𑇀𑆠𑆓𑇀𑆫𑆳𑆲𑆑𑆱𑆩𑆠𑆳𑆩𑆪𑆂 𑇆𑇔𑇕𑇆

प्रमाणं भाति सत्ताया अणवे यत्प्रमाणकः  ।
संहारस्थितिसृष्टीनां स कालो’पि समन्वयः ॥४४॥

प्रमाणको विशेषत्वप्रमायुरूपमीदृशः  ।
क्षणे सम्मितिसंसक्तग्राहकसमतामयः ॥४५॥

Pramāṇaṃ bhāti sattāyā aṇave yatpramāṇakaḥ  |
Saṃhārasthitisṛṣṭīnāṃ sa kālo’pi samanvayaḥ || 44 ||

Pramāṇako viśeṣatvapramāyurūpamīdṛśaḥ  |
Kṣaṇe sammitisaṃsaktagrāhakasamatāmayaḥ || 45 ||

For the limited being (aṇave), perception (pramāṇam) appears (bhāti) as the proof (pramāṇakaḥ) of existence (sattāyāḥ), which --i.e. perception-- (yat) is though (nothing but) Time (kālaḥ…api) (that is) the (saḥ) sequence (samanvayaḥ) of manifestation, maintenance and withdrawal (saṃhāra-sthiti-sṛṣṭīnām).  || 44 ||

Such (īdṛśaḥ) a proof (pramāṇakaḥ) is the perishable nature of objectivity (viśeṣa-tva-pramāyu-rūpam) (, which) consists of the identification with the limited subject (, which) is dependent on comparison (sammiti-saṃsakta-grāhaka-samatā-mayaḥ) from moment-to-moment (kṣane).  || 45 ||

Notes:

To affirm the most important thing from a practical viewpoint: a limited being is limited because he/she considers the limited and sequential activity of perception as the proof of existence. This means a limited being is limited because he/she is not aware of Existence naturally, and consequently, he/she needs investigation in the form of the drama of the pair called subject and object to prove Existence. This is nothing but the divine play of words and meanings. This ‘pramāṇa’ or ‘false proof of existence’ proves only objectivity, and objectivity is nothing but identification with the limited subject. This is called illusion in this Doctrine, where not many things need to be explained, just one, but in great depth.

𑆓𑇀𑆫𑆳𑆲𑆑𑆮𑇀𑆪𑆠𑆴𑆫𑆴𑆑𑇀𑆠𑆾’𑆥𑆴 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆾 𑆤 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆠𑆂  𑇅
𑆪𑆠𑆯𑇀𑆗𑆴𑆤𑇀𑆤𑆾 𑆢𑇀𑆮𑆪𑆳𑆫𑇀𑆡𑆱𑇀𑆠𑆶 𑆥𑇀𑆫𑆩𑆳𑆟𑆼𑆤𑆽𑆮 𑆖𑆼𑆠𑆱𑆂 𑇆𑇔𑇖𑇆

𑆃𑆥𑆛𑇀𑆪𑆳𑆁 𑆠𑆿 𑆥𑇀𑆫𑆑𑆳𑆯𑆼𑆠𑆼 𑆠𑆠𑇀𑆫𑆳𑆩𑇀𑆯𑆿 𑆪𑆳𑆮𑆢𑆳𑆓𑆠𑆿  𑇅
𑆠𑆠𑆾𑇁𑆫𑇀𑆡𑆱𑇀𑆠𑆶 𑆢𑇀𑆮𑆪𑆳𑆫𑇀𑆡𑆾𑇁𑆥𑆴 𑆠𑆢𑆨𑆳𑆮𑆾 𑆩𑆲𑆳𑆫𑇀𑆡𑆠𑆂 𑇆𑇔𑇗𑇆

ग्राहकव्यतिरिक्तो’पि ग्राह्यो न परमार्थतः  ।
यतश्छिन्नो द्वयार्थस्तु प्रमाणेनैव चेतसः ॥४६॥

अपट्यां तौ प्रकाशेते तत्राम्शौ यावदागतौ  ।
ततोऽर्थस्तु द्वयार्थोऽपि तदभावो महार्थतः ॥४७॥

Grāhakavyatirikto’pi grāhyo na paramārthataḥ  |
Yataśchinno dvayārthastu pramāṇenaiva cetasaḥ || 46 ||

Apaṭyāṃ tau prakāśete tatrāmśau yāvadāgatau  |
Tato'rthastu dvayārtho'pi tadabhāvo mahārthataḥ || 47 ||

Since (yataḥ) in reality (parama-arthataḥ), no (na) object (grāhyaḥ) is different from the subject (grāhaka-vyatiriktaḥ…api), (and) the twofold meaning --i.e. of subject and object-- (dvaya-arthaḥ) is separated or divided (chinnaḥ) only (eva) by perception (pramāṇena) on the screen (apaṭyām) of one’s mind (cetasaḥ) while (yāvat) the two (tau) ‘parts’ (amśau) rise (āgatau) there (tatra) (and) shine (prakāśete); therefore (tataḥ), ‘artha’ or ‘meaning’ (arthaḥ) is really (tu) ‘twofold meaning’ (dvaya-arthaḥ), but (api) its absence (takes place) (tat-abhāvaḥ) because of ‘Mahārtha’ or ‘Great Meaning’ (mahā-arthataḥ) --i.e. ‘meaning’ means differentiation, and ‘Great Meaning’ refers to the absence of differentiation, which is then Natural Oneness--. || 46-47 ||

Notes:

Because the difference between subject and object is intellectually created in the form of ‘meanings’ that are the ingredients of mind, ‘an artha’ or ‘a meaning’ is always twofold. It is twofold because it is based on the duality of subject and object. No meaning can shine without such differentiation; therefore, that which is not duality is not a ‘meaning’ but Constant Awareness. In accordance with this, Constant Awareness of Oneness is called ‘Mahārtha’ or ‘Great Meaning’, which also implicitly indicates the ‘Great Goal’ of Yoga that is merely the Process of Union. Though Yoga is often described as the process of union with one's own self, it is not possible, because everyone is always united with one’s own Self. In the accomplishment of Yoga, no one feels that he/she became united with the Self, but rather the yogin understands that he/she was never disunited from the Self. In other words, if someone is not already united with his/her own Self, he/she simply does not exist. Because of this, the meaning of the term ‘Yoga’ here is the union of the apparently different subject and object --i.e. Śiva and Śakti in the terms of Śaivism-- that is one’s union with manifestation in the form of Universal Consciousness. Due to this viewpoint, this Doctrine is also called Melāpadarśana or the Doctrine of Union or Meeting.

𑆃𑆠𑆂 𑆥𑇀𑆫𑆩𑆳𑆟𑆩𑆱𑇀𑆠𑇀𑆪𑆼𑆮 𑆖𑆼𑆠𑆱𑆴 𑆑𑆳𑆫𑆟𑆼𑆰𑆶 𑆤  𑇅
𑆑𑆬𑆳𑆁𑆯 𑆅𑆠𑆴 𑆮𑆴𑆒𑇀𑆪𑆳𑆠𑆯𑇀𑆖𑆳𑆤𑆶𑆫𑇀𑆪𑆱𑇀𑆩𑆴𑆤𑇀𑆱 𑆬𑆑𑇀𑆰𑆴𑆠𑆂 𑇆𑇔𑇘𑇆

अतः प्रमाणमस्त्येव चेतसि कारणेषु न  ।
कलांश इति विख्यातश्चानुर्यस्मिन्स लक्षितः ॥४८॥

Ataḥ pramāṇamastyeva cetasi kāraṇeṣu na  |
Kalāṃśa iti vikhyātaścānuryasminsa lakṣitaḥ || 48 ||

Therefore (ataḥ), perception (pramāṇam) truly (eva) exists (asti) in mind (cetasi) (, and) not (na) in the senses (kāraṇeṣu), in which --i.e. in his mind-- (yasmin) he --i.e. the limited being-- (saḥ) is known (vikhyātaḥ) as ‘a part of the parts’ (kalā-aṃśaḥ), and (ca) (he is) considered to be (lakṣitaḥ) ‘aṇu’ --lit. minute or an atom of matter or time. His existence is momentary and not eternal-- (aṇuḥ). || 48 ||

Notes:

Though perception takes place through the senses which channelize the activity of the Goddesses or the Powers of the senses, but understanding of an object of perception e.g. ‘blue’, ‘tree’, etc. happens in mind. This means, the senses seemingly show an illusory reality because of limited understanding, and not because the senses are illusory. Therefore, the rejection of sensory activity is not emphasized here. Because of his/her intellectual limitation, one considers himself/herself as a minute or very small being furnished with the feeling of “I am one of many”, or “I am just a part of innumerable parts the world is composed of”. This idea is apparently proved by the senses which perceive many things, but this is an intellectual confusion because nothing is considered as a separated thing or ‘a part’ without forming an intellectual idea or concept about its separation which takes place by means of the intellect ruined by its comparing habit. Hence, separation does not arise in the senses. The senses simply display the Solitary Being --i.e. the Self-- in the form of sensations, but they never divide the One Being called Śiva --i.e. one’s own Self-- on Whom they rest. If the senses would divide the Solitary Being into parts, then by making a change in their own support --i.e. which is already impossible--, they would collapse in that moment. This is always true when it comes to the relationship of subject and object. Consequently, one should understand the real nature of the senses that are the Powers lying in them and enliven them, and this task is to be accomplished by intellectual clarity regarding the correct understanding of subject-object realtionship. This is the Essence of Pratyabhijñā or Self-recognition.

𑆅𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆤𑇀𑆠𑆱𑇀𑆡𑆨𑆷𑆠𑆼𑆰𑆶 𑆓𑆠𑆴𑆫𑆷𑆥𑆼𑆟 𑆠𑆤𑇀𑆪𑆠𑆼  𑇅
𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆪𑆠𑇀𑆤𑆫𑆷𑆥𑆁 𑆪𑆳 𑆯𑆫𑆵𑆫𑆢𑇀𑆫𑆶𑆩𑆖𑆤𑇀𑆢𑇀𑆫𑆮𑆠𑇀 𑇆𑇔𑇙𑇆

𑆪𑆢𑆷𑆫𑇀𑆩𑆴𑆩𑆳𑆬𑆴𑆫𑆷𑆥𑆱𑇀𑆪 𑆱𑆢𑆸𑆯𑆩𑆷𑆫𑇀𑆩𑆴 𑆥𑆯𑇀𑆪𑆠𑆩𑇀  𑇅
𑆮𑆴𑆯𑇀𑆮𑆁 𑆮𑆴𑆑𑆳𑆫𑆴 𑆮𑆳 𑆤𑆽𑆮 𑆪𑆠𑆂 𑆱𑆁𑆮𑆴𑆠𑇀𑆯𑆫𑆵𑆫𑆠𑆳 𑇆𑇕𑇐𑇆

इन्द्रियान्तस्थभूतेषु गतिरूपेण तन्यते  ।
स्वतन्त्रयत्नरूपं या शरीरद्रुमचन्द्रवत् ॥४९॥

यदूर्मिमालिरूपस्य सदृशमूर्मि पश्यतम्  ।
विश्वं विकारि वा नैव यतः संवित्शरीरता ॥५०॥

Indriyāntasthabhūteṣu gatirūpeṇa tanyate  |
Svatantrayatnarūpaṃ yā śarīradrumacandravat || 49 ||

Yadūrmimālirūpasya sadṛśamūrmi paśyatam  |
Viśvaṃ vikāri vā naiva yataḥ saṃvitśarīratā || 50 ||

In the elements at the tip of the senses (indriya-anta-stha-bhūteṣu), the Nature of the Volition of Freedom (sva-tantra-yatna-rūpam) which (yat) is like (sadṛśam) the visible (paśyatam) wavy (ūrmi) nature of the ocean (ūrmi-māli-rūpasya) is displayed (tanyate) in the form of motion (gati-rūpeṇa), which (yā) is like (that of the) body, trees or the moon (śarīra-druma-candra-vat), but (vā) the world (viśvam) never (na…eva) changes (vikāri), because (yataḥ) (it is) the Embodiment of Consciousness (saṃvit-śarīra-tā).  || 49-50 ||

Notes:

The tip of the senses is the external stage of experience because the external world consists of the objects of the senses. Though all these objects are merely the Nature of the Creative Power or Will of the Lord, and they appear just like the waves of the Ocean. While the ocean is a homogenous immovable reality, its waves display activity or movement without being different from the ocean. Any perceptible motion of the elements like the movement of one’s body, of trees or of the moon are the activity of Consciousness, one’s own Essential Nature, and are like the waves of the ocean. In other words, though there are activities or movements all around in this world, but all of them are one with Consciousness That is the Nature of their Perceiver. No real change or transformation occurs then in the world, as all its activities arise in Consciousness and dissolve into Consciousness again and again.

𑆇𑆥𑆬𑆨𑇀𑆪𑆾’𑆧𑇀𑆣𑆴𑆯𑆧𑇀𑆢𑆳𑆫𑇀𑆡𑆱𑇀𑆠𑆢𑇀𑆮𑆴𑆱𑇀𑆠𑆵𑆫𑇀𑆟𑆠𑆪𑆳 𑆩𑆠𑆼𑆂  𑇅
𑆢𑆸𑆰𑇀𑆛𑆪𑆼’𑆥𑆴 𑆪𑆡𑆳 𑆬𑆾𑆑𑇀𑆪𑆳 𑆨𑆳𑆠𑆴 𑆫𑆷𑆥𑆁 𑆠𑆢𑆷𑆫𑇀𑆩𑆪𑆂 𑇆𑇕𑇑𑇆

𑆥𑇀𑆫𑆳𑆠𑆴𑆨𑆼𑆤𑆳𑆮𑆴𑆖𑆳𑆫𑆼𑆟 𑆥𑇀𑆫𑆯𑆳𑆤𑇀𑆠𑆳 𑆪𑆾𑆓𑆴𑆤𑆂 𑆱𑇀𑆡𑆴𑆠𑆳𑆂  𑇅
𑆖𑆴𑆠𑇀𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆼 𑆠𑆡𑆳 𑆪𑆱𑇀𑆩𑆴𑆤𑇀𑆤𑆮𑆴𑆖𑇀𑆗𑆼𑆢𑆳𑆠𑇀𑆱𑇀𑆡𑆴𑆠𑆴𑆂 𑆱𑇀𑆡𑆴𑆠𑆳 𑇆𑇕𑇒𑇆

उपलभ्यो’ब्धिशब्दार्थस्तद्विस्तीर्णतया मतेः  ।
दृष्टये’पि यथा लोक्या भाति रूपं तदूर्मयः ॥५१॥

प्रातिभेनाविचारेण प्रशान्ता योगिनः स्थिताः  ।
चित्स्वतन्त्रे तथा यस्मिन्नविच्छेदात्स्थितिः स्थिता ॥५२॥

Upalabhyo’bdhiśabdārthastadvistīrṇatayā mateḥ  |
Dṛṣṭaye’pi yathā lokyā bhāti rūpaṃ tadūrmayaḥ || 51 ||

Prātibhenāvicāreṇa praśāntā yoginaḥ sthitāḥ  |
Citsvatantre tathā yasminnavicchedātsthitiḥ sthitā || 52 ||

Just as (yathā) (one can) understand (upalabhyaḥ) the meaning of the word ‘ocean’ (abdhi-śabda-arthaḥ) by (grabbing) its vastness (tat-vistīrṇa-tayā) through (his) intellect (mateḥ), but (api) for (his) eyes (dṛṣṭaye) (its) nature (rūpam) appears (bhāti) as its actual waves (tat-ūrmayaḥ…lokyāḥ), in the same way (tathā), by means of intuition (prātibhena) devoid of investigation --i.e. by thoughtlessness-- (avicāreṇa), indifferent --i.e. calm-- (praśāntāḥ) yogin-s (yoginaḥ) remain fixed (sthitāḥ) upon the Freedom of Consciousness (cit-svatantre), on which (yasmin) universal manifestation (sthitiḥ) is uninterruptedly (avicchedāt) resting (sthitā). || 51-52 ||

Notes:

Though one’s senses display the ocean in the form of huge waves, the real meaning of the word ‘ocean’ represents the principle of ‘vastness’. Any kind of water can be wavy, but only a vast one is considered as an ocean; therefore, we use the word ocean in the sense of ‘vastness’, e.g. the ocean of knowledge, the ocean of problems, etc. While the successive formations of waves are sensory, the aforesaid ‘vastness’ is merely intellectual. In the same way, yogin-s grab the principle called ‘the Freedom of Consciousness’ --i.e. ‘Vastness or Endlessness’ by intuition that is devoid of investigation of ideas, while perceiving manifestation which consists of elements.

If a yogin’s intuitive non-investigation that rests on his/her indifferent awareness towards objectivity is held, manifestation appears in oneness with Consciousness because it is its True Nature. Manifestation appears to be different from its perceiver merely because of investigation of ideas about difference --i.e. because of thinking--. Such investigation is called the limited enjoyment of objects, while indifferent perception of ‘objects’ is called unlimited enjoyment of objects that appear as being the Expansion of the Subject, one’s True Nature, without any difference.

𑆃𑆧𑇀𑆣𑆴𑆮𑆴𑆱𑇀𑆠𑆵𑆫𑇀𑆟𑆠𑆳𑆁 𑆢𑆸𑆰𑇀𑆛𑇀𑆪𑆳 𑆤 𑆑𑆯𑇀𑆖𑆤𑆽𑆮 𑆥𑆯𑇀𑆪𑆠𑆴  𑇅
𑆓𑆷𑆞𑆳𑆩𑆠𑆵𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳 𑆧𑆾𑆣𑇀𑆪𑆳 𑆱𑆢𑆳 𑆮𑆴𑆱𑇀𑆠𑆵𑆫𑇀𑆟𑆠𑆳 𑆪𑆠𑆂 𑇆𑇕𑇓𑇆

𑆅𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆼𑆰𑆶 𑆠𑆶 𑆥𑆯𑇀𑆪𑆤𑇀𑆠𑆴 𑆠𑆢𑇀𑆢𑆸𑆰𑇀𑆛𑆳𑆤𑇀𑆠𑆁 𑆥𑆫𑆁 𑆪𑆠𑆂  𑇅
𑆠𑆠𑆂 𑆱𑆩𑆶𑆢𑇀𑆫𑆱𑆿𑆤𑇀𑆢𑆫𑇀𑆪𑆁 𑆠𑆢𑆳𑆤𑆤𑇀𑆠𑇀𑆪𑆱𑇀𑆩𑆸𑆠𑆴𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇆𑇕𑇔𑇆

अब्धिविस्तीर्णतां दृष्ट्या न कश्चनैव पश्यति  ।
गूढामतीन्द्रिया बोध्या सदा विस्तीर्णता यतः ॥५३॥

इन्द्रियेषु तु पश्यन्ति तद्दृष्टान्तं परं यतः  ।
ततः समुद्रसौन्दर्यं तदानन्त्यस्मृतिस्थितम् ॥५४॥

Abdhivistīrṇatāṃ dṛṣṭyā na kaścanaiva paśyati  |
Gūḍhāmatīndriyā bodhyā sadā vistīrṇatā yataḥ || 53 ||

Indriyeṣu tu paśyanti taddṛṣṭāntaṃ paraṃ yataḥ  |
Tataḥ samudrasaundaryaṃ tadānantyasmṛtisthitam || 54 ||

No (na) one (kaścana) can really (eva) see (paśyati) the invisible (gūḍhām) vastness of the ocean (abdhi-vistīrṇa-tām) with eyesight (dṛṣṭyā), as (yataḥ) vastness (vistīrṇa-tā) is beyond the senses (atīndriyā), (and) it is always (sadā) to be understood --i.e. not to be seen-- (bodhyā).  || 53 ||

Since (yataḥ) the senses (indriyeṣu…tu) see (paśyanti) only (param) their apparent --i.e. empirical-- limits (tat-dṛṣṭa-antam), so (tataḥ) the Beauty of the ocean (samudra-saundaryam) rests on calling to mind its infinity (tat-ānantya-smṛti-sthitam).  || 54 ||

Notes:

To affirm again: ‘vastness’ is invisible for the senses, as it is an abstract intuitive principle. It is not to be seen, but to be understood. The senses are capable of perceiving only limited reality in the form of sense-objects; hence, the Beauty of the ocean in everyone’s experience rests on nothing but intuition of its vastness or infinity.

𑆠𑆢𑇀𑆫𑆷𑆥𑆱𑇀𑆪 𑆮𑆴𑆑𑆳𑆱𑆼𑆤 𑆮𑆴𑆤𑆳𑆤𑆤𑇀𑆠𑇀𑆪𑆁 𑆠𑆶 𑆠𑆴𑆰𑇀𑆜𑆠𑆴  𑇅
𑆃𑆱𑇀𑆫𑆶𑆠𑆳 𑆑𑆬𑇀𑆥𑆤𑆳𑆩𑆳𑆠𑇀𑆫𑆁 𑆪𑆳 𑆮𑆴𑆑𑆬𑇀𑆥𑆤𑆲𑆼𑆠𑆶𑆑𑆳 𑇆𑇕𑇕𑇆

तद्रूपस्य विकासेन विनानन्त्यं तु तिष्ठति  ।
अस्रुता कल्पनामात्रं या विकल्पनहेतुका ॥५५॥

Tadrūpasya vikāsena vinānantyaṃ tu tiṣṭhati  |
Asrutā kalpanāmātraṃ yā vikalpanahetukā || 55 ||

(Though) without (vinā) the expansion (vikāsena) of the appearance of it --i.e. by its actual sensory experience-- (tat-rūpasya), ‘infinity’ (ānantyam) remains (tiṣṭhati) a mere idea (kalpanā-mātram), which (yā) becomes an inexhaustible (asrutā) source of imagination (vikalpana-hetukā).  || 55 ||

Notes:

Therefore, the ‘ocean experience’ consists of two things: one should have a sensory experience of the ocean, but also an intuitive understanding of its ‘vastness’. In the absence of one these pair, the majestic ‘ocean experience’ is broken. Because without its sensory perception, the ‘ocean experience’ remains a mere idea of vastness in the form of an imagined ocean, but it is not satisfactory. It does not appear as a ‘real ocean experience’ because it is just imagination. Intuitive vasteness must be paired with an actual sensory experience or direct experience of the ocean to be satisfactory. On the other hand, if there is only sensory experience of an ocean, but its intuitive understanding of vastness is absent, the ‘ocean experience’ is also not satisfactory. For example: when one sees the ocean with his/her senses, but there is confusion in his/her mind due to possible mental whirlwinds of worldly problems, etc., and then awareness of its vastness -which requires attention and calmness- is absent, the ‘ocean experience’ is also not satisfactory. Only the fusion of sensory experience and intuitive understanding of the ‘endlessness’ of the ocean gives rise to joy in the perceiver’s heart. This fusion is the secret of unlimited perception that takes place uninterruptedly for those yogī’s who are Graced with the Awareness of the Supreme Lord’s All-pervading Existence.

𑆍𑆠𑆠𑇀𑆱𑆩𑆶𑆢𑇀𑆫𑆱𑆿𑆤𑇀𑆢𑆫𑇀𑆪𑆩𑆑𑆡𑇀𑆪𑆩𑆼𑆮 𑆢𑆶𑆫𑇀𑆬𑆨𑆩𑇀  𑇅
𑆓𑆷𑆞𑆁 𑆪𑆾𑆓𑆳𑆠𑇀𑆠𑆢𑆳𑆤𑆤𑇀𑆠𑇀𑆪𑆫𑆷𑆥𑆳𑆨𑇀𑆪𑆳𑆁 𑆪𑆠𑇀𑆱𑆩𑆳𑆱𑆤𑆩𑇀 𑇆𑇕𑇖𑇆

एतत्समुद्रसौन्दर्यमकथ्यमेव दुर्लभम्  ।
गूढं योगात्तदानन्त्यरूपाभ्यां यत्समासनम् ॥५६॥

Etatsamudrasaundaryamakathyameva durlabham  |
Gūḍhaṃ yogāttadānantyarūpābhyāṃ yatsamāsanam || 56 ||

This (etat) Beauty of the ocean (samudra-saundaryam) is a simply (eva) unutterable (akathyam) (and) rare (durlabham) mystery (gūḍham) of ‘resting in sameness’ (sama-āsanam), which (yat) rises from the contact (yogāt) with (the idea of) ‘infinity’ and the appearance of it --i.e. of the ocean-- (tat-ānantya-rūpābhyām). || 56 ||

Notes:

Therefore, the ‘Beauty of the ocean’ is an unutterable mystery which rests in the aforesaid ‘fusion’ of awareness and sensory perception or in yogic language: of the internal and the external.

𑆪𑆢𑆽𑆮𑆳𑆤𑆤𑇀𑆠𑇀𑆪𑆠𑆳𑆫𑇀𑆡𑆾 𑆮𑆽 𑆱𑆁𑆮𑆼𑆢𑆤𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆂  𑇅
𑆠𑆢𑆽𑆮 𑆤𑆴𑆬𑆪𑆾 𑆨𑆳𑆠𑆴 𑆠𑆪𑆾𑆫𑇀𑆩𑆼𑆬𑆤𑆩𑆤𑇀𑆠𑆠𑆂 𑇆𑇕𑇗𑇆

𑆤𑆴𑆫𑆶𑆥𑆳𑆒𑇀𑆪𑆳𑆢𑇀𑆨𑆶𑆠𑆁 𑆠𑆢𑇀𑆪𑆢𑇀𑆪𑆱𑇀𑆩𑆳𑆠𑇀𑆱𑆫𑇀𑆮𑆼𑆤 𑆬𑆑𑇀𑆰𑆴𑆠𑆩𑇀  𑇅
𑆤𑆴𑆯𑇀𑆖𑆴𑆤𑇀𑆠𑆱𑆲𑆘𑆘𑇀𑆚𑆳𑆤𑆫𑆷𑆥𑆼𑆟𑆽𑆮 𑆱𑇀𑆮𑆫𑆷𑆥𑆠𑆂 𑇆𑇕𑇘𑇆

यदैवानन्त्यतार्थो वै संवेदनव्यवस्थितः  ।
तदैव निलयो भाति तयोर्मेलनमन्ततः ॥५७॥

निरुपाख्याद्भुतं तद्यद्यस्मात्सर्वेन लक्षितम्  ।
निश्चिन्तसहजज्ञानरूपेणैव स्वरूपतः ॥५८॥

Yadaivānantyatārtho vai saṃvedanavyavasthitaḥ  |
Tadaiva nilayo bhāti tayormelanamantataḥ || 57 ||

Nirupākhyādbhutaṃ tadyadyasmātsarvena lakṣitam  |
Niścintasahajajñānarūpeṇaiva svarūpataḥ || 58 ||

When (yadā…eva) the meaning of ‘infinity’ (ānantya-tā-arthaḥ…vai) is persevering in sensory activity (saṃvedana-vyavasthitaḥ), then (tadā…eva) the combination (melanam) of the two (tayoḥ) finally (antataḥ) becomes (bhāti) the Place of Resting (nilayaḥ). || 57 ||

From which (yasmāt) naturally (rises) (sva-rūpataḥ) that (tat) which (yat) is considered (lakṣitam) as an ‘indescribable miracle’ (nirupākhya-adbhutam) by all the human beings (sarvena), in the form of thoughtless intuition --lit. innate wisdom-- (niścinta-sahaja-jñāna-rūpeṇa…eva). || 58 ||

Notes:

This fusion is called the ‘Place of Resting’ in Yoga, which means a yogin should rest or established on this ‘āsana’ or ‘seat’ of sameness. Āsana here means this Fusion, and it has nothing to do with bodily postures, as it is a ‘Posture of Awareness’. Only from this Āsana of Fusion, rises the ‘miracle’ of the ocean when it comes to this explanatory example of the ocean, or of one’s own Self when it comes to Yogic science of Self-realization. In both cases, thoughtless intuition or Spiritual Silence is that which is experienced as the miracle itself.

𑆤𑆳𑆡𑆨𑆷𑆠𑆴𑆑𑆟𑆂 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆬𑆾𑆑𑇀𑆪𑆳𑆤𑆶𑆨𑆮𑆂 𑆱𑆢𑆳  𑇅
𑆱 𑆱𑇀𑆮𑆤𑆴𑆰𑇀𑆜𑆾𑇁𑆥𑆴 𑆤𑆳𑆡𑆂 𑆑𑆫𑆾𑆠𑇀𑆪𑆼𑆰𑆂 𑆱𑆶𑆤𑇀𑆢𑆫𑆁 𑆪𑆢𑆳 𑇆𑇕𑇙𑇆

नाथभूतिकणः सर्वत्र लोक्यानुभवः सदा  ।
स स्वनिष्ठोऽपि नाथः करोत्येषः सुन्दरं यदा ॥५९॥

Nāthabhūtikaṇaḥ sarvatra lokyānubhavaḥ sadā  |
Sa svaniṣṭho'pi nāthaḥ karotyeṣaḥ sundaraṃ yadā || 59 ||

This (eṣaḥ) worldly experience (lokya-anubhavaḥ) is a spark of the Existence of the Lord (nātha-bhūti-kaṇaḥ) (and) always (sadā) (exists) everywhere (sarvatra), though (api) (it) turns into (karoti) Beauty (sundaram) (only) when (yadā) the (saḥ) Lord (nāthaḥ) is devoted to Himself (sva-niṣṭhaḥ). || 59 ||

Notes:

This whole world consists of mere sparks of the Supreme Fire that is the Unbroken Existence of the Lord Who is one’s own True Nature everywhere. Though the world displays its Secret only when the Lord -the Perceiver of the world- turns to Himself, or in other words, when the Lord wants to See Himself in His own manifestation. This unfathomable Desire of the Lord is experienced as Divine Grace by limited beings. Nevertheless, Grace is not experienced always by everyone, It is uninterruptedly happening because if the Lord is not devoted to Himself and then He is not aware of His own Existence, He would collapse in the fraction of a second together with His manifestation, the world. As it is never happening, the Supreme Lord’s Grace is always existing, and He is always ready to perform this aforesaid Fusion, because His Acts are not subject to the illusion of Time. But the illusion of Time is created by Him and by means of it, He renders His ‘Grace’ and ‘lack of Grace’ two different acts merely in limited intellect; therefore, intellectual limitation is that which is to be removed on the path of Yoga by means of the help of a spiritual preceptor, of Sacred Scriptures, and of direct experience of awakening regardless of their cost.

𑆃𑆠𑆾 𑆪𑆳𑆮𑆤𑇀𑆩𑆤𑆾𑆢𑆼𑆲𑆿 𑆢𑆴𑆓𑇀𑆮𑆴𑆑𑆳𑆱𑆼𑆤 𑆑𑆼𑆮𑆬𑆩𑇀  𑇅
𑆱𑆲𑆘𑆱𑇀𑆮𑆱𑇀𑆮𑆨𑆳𑆮𑆱𑇀𑆠𑆳𑆮𑆢𑇀𑆓𑆬𑆠𑆼 𑆥𑇀𑆫𑆑𑆬𑇀𑆥𑆴𑆠𑆿 𑇆𑇖𑇐𑇆

अतो यावन्मनोदेहौ दिग्विकासेन केवलम्  ।
सहजस्वस्वभावस्तावद्गलते प्रकल्पितौ ॥६०॥

Ato yāvanmanodehau digvikāsena kevalam  |
Sahajasvasvabhāvastāvadgalate prakalpitau || 60 ||

Therefore (ataḥ), as long as (yāvat…tāvat) the created (prakalpitau) body and mind exist (manas-dehau), one’s own real (and) natural state (sahaja-sva-sva-bhāvaḥ) oozes (galate) only (kevalam) through the expansion of the senses (dig-vikāsena).  || 60 ||

Notes:

To conclude: while one’s body and mind exists, only the aforesaid fusion can be the savior of our Freedom, because if Self-awareness is restricted by rejecting sensory activity due to an erronous understanding of the non-dualistic Nature of Reality, even spiritual awakening will remain in a limited or individual form, and sensory activity easily deprives yogins of their vigilance, and sows the seeds of confusion everywhere.

𑆆𑆢𑆸𑆱𑆾’𑆥𑆴 𑆮𑆴𑆑𑆳𑆱𑆂 𑆑𑆳𑆯𑇀𑆩𑆵𑆫𑆵𑆤𑆴𑆫𑇀𑆪𑆳𑆱𑆮𑆢𑇀𑆪𑆠𑆂  𑇅
𑆄𑆪𑆳𑆱𑆥𑆷𑆫𑆴𑆠𑆂 𑆱𑆁𑆑𑆶𑆖𑇀𑆪𑆳𑆥𑇀𑆪𑆳𑆪𑆳𑆱𑆳𑆠𑇀𑆥𑇀𑆫𑆩𑆶𑆖𑇀𑆪 𑆪𑆂 𑇆𑇖𑇑𑇆

𑆃𑆱𑇀𑆩𑆳𑆠𑇀𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑆳𑆤𑆳𑆠𑆴 𑆠𑆱𑇀𑆪 𑆱𑆲𑆘𑆩𑆤𑇀𑆠𑆫𑆳  𑇅
𑆥𑆢𑆁 𑆱𑆁𑆱𑇀𑆩𑆸𑆠𑆩𑆼𑆮𑆁 𑆪𑆤𑇀𑆤𑆴𑆫𑇀𑆪𑆳𑆱𑆫𑆷𑆥𑆪𑆾𑆓𑆠𑆂 𑇆𑇖𑇒𑇆

𑆱𑇀𑆮𑆨𑆳𑆮𑆱𑇀𑆪𑆽𑆮 𑆱𑆁𑆑𑆾𑆖 𑆄𑆪𑆳𑆱𑆾𑇁𑆥𑆴 𑆠𑆡𑆽𑆮 𑆪𑆂  𑇅
𑆧𑆲𑆴𑆫𑆤𑇀𑆠𑆫𑆨𑆴𑆤𑇀𑆤𑆮𑇀𑆪𑆑𑇀𑆠𑆴𑆠𑆳𑆓𑆑𑇀𑆰𑆾𑆨𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆴𑆂 𑇆𑇖𑇓𑇆

𑆍𑆰𑆱𑇀𑆠𑆡𑆳𑆥𑆴 𑆱𑆁𑆑𑆾𑆖𑆂 𑆥𑆷𑆫𑇀𑆟𑆠𑆳𑆩𑆨𑆴𑆫𑆑𑇀𑆰𑆠𑆴  𑇅
𑆪𑆢𑇀𑆣𑆸𑆢𑇀𑆪𑆧𑆵𑆘𑆮𑆵𑆫𑇀𑆪𑆱𑇀𑆪𑆳𑆤𑆤𑇀𑆢𑆁 𑆘𑆳𑆤𑆳𑆠𑆴 𑆪𑆾𑆓𑆴𑆤𑆂 𑇆𑇖𑇔𑇆

ईदृसो’पि विकासः काश्मीरीनिर्यासवद्यतः  ।
आयासपूरितः संकुच्याप्यायासात्प्रमुच्य यः ॥६१॥

अस्मात्प्रत्यभिजानाति तस्य सहजमन्तरा  ।
पदं संस्मृतमेवं यन्निर्यासरूपयोगतः ॥६२॥

स्वभावस्यैव संकोच आयासोऽपि तथैव यः  ।
बहिरन्तरभिन्नव्यक्तितागक्षोभसंस्थितिः ॥६३॥

एषस्तथापि संकोचः पूर्णतामभिरक्षति  ।
यद्धृद्यबीजवीर्यस्यानन्दं जानाति योगिनः ॥६४॥

Īdṛso’pi vikāsaḥ kāśmīrīniryāsavadyataḥ  |
Āyāsapūritaḥ saṃkucyāpyāyāsātpramucya yaḥ || 61 ||

Asmātpratyabhijānāti tasya sahajamantarā  |
Padaṃ saṃsmṛtamevaṃ yanniryāsarūpayogataḥ || 62 ||

Svabhāvasyaiva saṃkoca āyāso'pi tathaiva yaḥ  |
Bahirantarabhinnavyaktitāgakṣobhasaṃsthitiḥ || 63 ||

Eṣastathāpi saṃkocaḥ pūrṇatāmabhirakṣati  |
Yaddhṛdyabījavīryasyānandaṃ jānāti yoginaḥ || 64 ||

Because (yataḥ) such (īdṛsaḥ…api) an expansion (vikāsaḥ) is like a spring or a piece of rubber --lit. the exudation of the rubber tree, the ‘ficus elastica’-- (kāśmīrī-niryāsa-vat), which (yaḥ), having been compressed (saṃkucya), is filled with tension (āyāsa-pūritaḥ), but (api) after being released (pramucya) from this (asmāt) tension (āyāsāt), it regains (prati-abhi-jānāti) its (tasya) natural (sahajam) condition (padam), which (yat) was truly (evam) remembered (saṃsmṛtam) in the meantime (antarā), in accordance with the nature of rubber (niryāsa-rūpa-yogataḥ).  || 61-62 ||

In the same way (tathā...eva…ca), the contraction (saṃkocaḥ) of one’s own Essential Nature (sva-bhāvasya…eva) is truly (api) a tension (āyāsaḥ) (that is) the possibility of agitation, which pervades individuality, divided into external and internal (yaḥ…bahir-antara-bhinna-vyakti-tā-ga-kṣobha-saṃsthitiḥ). || 63 ||

Nevertheless (tathā…api), this (eṣaḥ) contraction (saṃkocaḥ) preserves (abhi-rakṣati) its fullness (pūrṇa-tām), which (yat) is realized (jānāti) by yogin-s (yoginaḥ) as the Spiritual Bliss (ānandam) of the Divine Potency of the Seed within (hṛdya-bīja-vīryasya).  || 64 ||

Notes:

Here, the contraction and expansion of a piece of rubber --i.e. just like a spring-- is explained to display the nature of Śakti. The aforesaid ‘expansion of the senses’ is like the re-expansion of a piece of rubber. When rubber is squeezed, it remembers its original form because its ‘memory’ is stored in the form of internal tension. When the force which keeps this tension is released, the rubber regains its original form. This is because rubber retains its ‘rubber-nature’ when compressed, and it is waiting to recover its original form. Without this, it would not be ‘rubber’ at all. In the same way, Śakti would not be Śakti is She had forgotten Her Essential Nature as being Self-awareness after Her ‘contraction’. So, Supreme Reality of Universal Consciousness ‘stores’ its Nature even after compression that is limitation of individuality itself. This Tension of Śakti creates the individual being --i.e. the sense of individuality--, but this tension is concealed by turning the power of this tension into mental activity; therefore, the tension remains hidden. In other words, due to this mental activity, the tension is usually not experienced by the limited being because it takes the actual form of the expansion of mentation and extroversion that are secretly fuelled by this tension from the background. The recognition of this Tension of Śakti takes place by means of Self-Awareness, when Śakti is recognized as the Seed of ‘re-expansion’. In other words, individuality is a tension-form of Śakti which is called ‘kṣobha’. This tension appears as ‘confusion or agitation’ for the limited being and he/she experiences the non-divided Supreme Reality as divided reality which consists of internal and external realities by means of mental activity. Both are experienced only under the influence of ‘kṣobha’. When the Grace of the Supreme Lord descends, Śakti starts to gradually withdraw mental activity, then She appears in the form of the revelation of a Spiritual Tension --i.e. the Blissful Inner Self--. Because of the remaining confusion of limitation, one’s intellect must be empowered to tolerate this revelation of the Tension. During the ‘abuddha’ and ‘buddha’ states, this pressure is strong; hence, yogin-s react to it in different ways according to their empowerment. The lowest aspirants cannot tolerate Śakti’s pressure against their mind; and consequently, they usually faint because they are not used to the experience of ‘udaya’ or ‘Rising’. When an aspirant becomes more experienced or momentarily empowered for a certain degree by the Unfathomable Grace of the Lord, he/she can remain somewhat conscious during ‘udaya’, and they display different symptoms like: ‘sleepiness’ or ‘tandritā’, ‘uncontrollable bodily movements’ or ‘kriyā-s’, ‘uncontrollable laughter’ or ‘hāsaḥ’ which appear as the sign of too much pressure on the intellect and not because of joy, etc.

It can appear as ‘falling of tears’ or ‘aśrupātaḥ’ due to the ‘emotional’ stress during the touch of Śakti. Tears appear to dissipate the pressure of intellectual distress. It can appear as uncontrollable introverted speechlessness due to the disintegration of one’s mind in the form of the destruction of the concept of ‘meaning’ in the moments of ‘udaya’. The higher the capability of an aspirant the higher the symptom he/she can experiences during this process. Spiritual Bliss arises in the form of the ‘thrill of delight’ when ‘Rapture of Divine Touch’ takes place, and It is the Source of ‘Re-expansion’ of Universality; therefore, without a proper and firm understanding of this Seed-form of Śakti that is gradually arising, She is known only in the form of mental activity of individual limitation. All these and many other symptoms arise when Śakti contracts mentation and displays Her Tension accordingly. This is the process of spiritual introversion, in brief. As it has been said in Spanda:

Nijāśuddhyāsamarthasya kartavyeṣvabhilāṣiṇaḥ  |
Yadā kṣobhaḥ pralīyeta tadā syātparamaṃ padam || 9 ||

“When (yadā) that confusion (kṣobhaḥ) of (such a limited being Who) is unable to act (because of) his own impurity (nijā-āśuddhi-asamarthasya) (, which ‘confusion’ consists of) ‘being desirous (abhilāṣiṇaḥ) of ‘actions to be done’ (kartavyeṣu) disappears (pralīyeta), then (tadā) actually (syāt) the Supreme (paramam) State (appears) (padam). ||”

The Dissipation of this Tension in the form of Universal Expansion will be explained in the next verses.

𑆧𑆲𑆴𑆫𑆕𑇀𑆓𑆥𑆢𑆁 𑆨𑆳𑆠𑆴 𑆪𑆠𑆂 𑆑𑇀𑆰𑆾𑆨𑆱𑇀𑆪 𑆲𑆼𑆠𑆶𑆑𑆂  𑇅
𑆪𑆾𑆓𑆴𑆤𑆾𑇁𑆥𑆴 𑆠𑆠𑆾 𑆢𑆼𑆮𑆳𑆢𑆤𑇀𑆠𑆫𑇀𑆮𑆴𑆖𑆳𑆫𑆨𑆳𑆮𑆴𑆠𑆳𑆂 𑇆𑇖𑇕𑇆

𑆃𑆠𑆾𑇁𑆤𑇀𑆠𑆫𑆳𑆠𑇀𑆩𑆱𑆴𑆢𑇀𑆣𑇀𑆪𑆶𑆖𑇀𑆗𑇀𑆮𑆳𑆱𑆼𑆤 𑆧𑆾𑆣𑆑𑇀𑆫𑆩𑆱𑇀𑆡𑆴𑆠𑆂  𑇅
𑆮𑆴𑆑𑆳𑆫𑆴𑆠𑆾 𑆪𑆠𑆂 𑆱𑇀𑆪𑆳𑆢𑇀𑆪𑆾𑆓𑆴𑆧𑆲𑆴𑆫𑆕𑇀𑆓𑆤𑆴𑆯𑇀𑆖𑆪𑆂 𑇆𑇖𑇖𑇆

बहिरङ्गपदं भाति यतः क्षोभस्य हेतुकः  ।
योगिनोऽपि ततो देवादन्तर्विचारभाविताः ॥६५॥

अतोऽन्तरात्मसिद्ध्युच्छ्वासेन बोधक्रमस्थितः  ।
विकारितो यतः स्याद्योगिबहिरङ्गनिश्चयः ॥६६॥

Bahiraṅgapadaṃ bhāti yataḥ kṣobhasya hetukaḥ  |
Yogino'pi tato devādantarvicārabhāvitāḥ || 65 ||

Ato'ntarātmasiddhyucchvāsena bodhakramasthitaḥ  |
Vikārito yataḥ syādyogibahiraṅganiścayaḥ || 66 ||

Because (yataḥ…tataḥ) the external state (bahis-aṅga-padam) appears (bhāti) as the cause (hetukaḥ) of agitation (kṣobhasya), yogin-s (yoginaḥ…api) are inspired by the Divine to investigate inside (antar-vicāra-bhāvitāḥ…devāt). || 65 ||

Consequently (ataḥ), as (yataḥ) it is a part of the process of awakening (bodha-krama-sthitaḥ), by the deep inspiration (which is coming from the) realization of the Inner Self (antara-ātmā-siddhi-ucchvāsena), the yogin’s judgment about the external stage (yogin-bahir-aṅga-niścayaḥ) may (syāt) rendered unfavourable (vikāritaḥ). || 66 ||

Notes:

Due to the duality of internal and external which is maintained by the aforesaid ‘kṣobha’, a yogin considers the external world as an obstacle because he/she thinks that the external world is the source of agitation. This way, even thoughts appear to him/her as obstacles --i.e. external-- ; therefore, the yogin starts to investigate inside i.e. looking for the source of all these external things. During this process of internalization, the Grace of the Supreme Lord reveals one’s own Essential Nature --i.e. Himself-- that is Consciousness in the form of an ‘Inner Self’. This Transcendent Reality is separated or isolated from anything created; therefore, Its Realization inspires the yogin to change his/her view on that reality which he/she calls ‘external’. This is because the rudimentary realization of one’s ‘Inner Self’ reveals that the ‘inner’ is not a separated place in real sense, but an idea or concept. It is impossible to see this by means of mere thinking or logic. This is an Act of Divine Grace, the only one ‘thing’ worthy to pray for.

𑆪𑆾𑆓𑆴𑆤𑆂 𑆱𑆴𑆢𑇀𑆣𑆴𑆱𑆁𑆪𑆶𑆑𑇀𑆠𑆳𑆂 𑆧𑆲𑆴𑆫𑆕𑇀𑆓𑆳𑆯𑇀𑆫𑆴𑆠𑆾𑆠𑇀𑆱𑆶𑆑𑆳𑆂  𑇅
𑆠𑆢𑇀𑆢𑆸𑆰𑇀𑆛𑇀𑆪𑆽𑆮 𑆨𑆮𑆤𑇀𑆠𑆵𑆲𑆳𑆤𑇀𑆠𑆫𑇀𑆧𑆲𑆴𑆂𑆱𑆩𑆠𑆳𑆫𑇀𑆡𑆠𑆂 𑇆𑇖𑇗𑇆

𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆂 𑆱 𑆧𑆲𑆴𑆂𑆯𑆧𑇀𑆢𑆳𑆫𑇀𑆡𑆱𑇀𑆠𑆶 𑆨𑆴𑆤𑇀𑆤𑆥𑆢𑆳𑆤𑇀𑆮𑆴𑆠𑆂  𑇅
𑆪𑆾𑆓𑆴𑆤𑆾𑇁𑆥𑆴 𑆖 𑆧𑆳𑆲𑇀𑆪𑆳𑆯𑆪𑆾𑇁𑆤𑇀𑆠𑆫𑆳𑆠𑇀𑆩𑆱𑇀𑆡𑆴𑆫𑆵𑆑𑆸𑆠𑆂 𑇆𑇖𑇘𑇆

𑆱𑆳 𑆢𑇀𑆮𑆽𑆠𑆁 𑆧𑆲𑆴𑆫𑆤𑇀𑆠𑆫𑇀𑆢𑇀𑆮𑆪𑆩𑆼𑆮𑆁 𑆢𑆼𑆮𑆴𑆱𑆁𑆠𑆠𑆴𑆂  𑇅
𑆪𑆢𑆶𑆠𑇀𑆱𑆫𑇀𑆘𑆴𑆠𑆶𑆑𑆳𑆩𑆾𑇁𑆤𑇀𑆠𑆫𑆳 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆯𑇀𑆖𑆴𑆠𑇀𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆘𑆳 𑇆𑇖𑇙𑇆

योगिनः सिद्धिसंयुक्ताः बहिरङ्गाश्रितोत्सुकाः  ।
तद्दृष्ट्यैव भवन्तीहान्तर्बहिःसमतार्थतः ॥६७॥

स्वात्मनः स बहिःशब्दार्थस्तु भिन्नपदान्वितः  ।
योगिनोऽपि च बाह्याशयोऽन्तरात्मस्थिरीकृतः ॥६८॥

सा द्वैतं बहिरन्तर्द्वयमेवं देविसंततिः  ।
यदुत्सर्जितुकामोऽन्तरा प्रोक्तश्चित्स्वतन्त्रजा ॥६९॥

Yoginaḥ siddhisaṃyuktāḥ bahiraṅgāśritotsukāḥ  |
Taddṛṣṭyaiva bhavantīhāntarbahiḥsamatārthataḥ || 67 ||

Svātmanaḥ sa bahiḥśabdārthastu bhinnapadānvitaḥ  |
Yogino'pi ca bāhyāśayo'ntarātmasthirīkṛtaḥ || 68 ||

Sā dvaitaṃ bahirantardvayamevaṃ devisaṃtatiḥ  |
Yadutsarjitukāmo'ntarā proktaścitsvatantrajā || 69 ||

Furnished with the realization (of the Inner Principle) (siddhi-saṃyuktāḥ), yogin-s (yoginaḥ) become (bhavanti) fond of resting on the external (bahir-aṅga-āśrita-utsukāḥ) in this world (iha) through their gaze (tat-dṛṣṭyā…eva), for the sake of the sameness of the internal and the external (antar-bahiḥ-samatā-arthataḥ). || 67 ||

Since (yataḥ) the (saḥ) meaning of the word ‘external’ (bahiḥ-śabda-arthaḥ) truly (tu) refers to the state of being different (bhinna-pada-anvitaḥ) from one’s own Self (sva-ātmanaḥ...api), and (ca) the Inner Principle settles (antara-ātmā-sthira-kṛtaḥ) an external resting-place (bāhya-āśayaḥ) even (api) for a yogin (yoginaḥ); (therefore,) the desire to abandon (utsarjitum-kāmaḥ) duality (dvaitam), which (yat) is nothing but (evam) the pair of opposites of internal and external (bahir-antar-dvayam), is said to be (proktaḥ) the (sā) Expansion of the Goddess (devī-saṃtatiḥ) within (antarā), born of the Freedom of Consciousness (cit-sva-tantra-jā).  || 68-69 ||

Notes:

Out of His mere Compassion, yogin-s, who are endowed with a certain degree of ‘inner’ realization, start to rest on the ‘external’, so to speak. In other words, they do not search for anything that isn’t here and now; consequently, they want to integrate the external universe into the realized ‘Inner Essential Nature’, or “labouring diligently to illuminate the universe”, as Arṇasiṃhaḥ puts it. They want to illuminate the universe in order to dissolve the mutually contradictory ‘internal’ and ‘external’ that is a mere manifestation or the subtle limitation of the separation of Śiva and Śakti --i.e. subject and object--. This fusion starts with gazing with unweavering awareness which arises merely through the Grace of the Supreme, in the form of the triad of mudrā-s beginning with Bhairavī. ‘External’ means ‘different’. Limited being considers external that which seems to be different from him/her. In the same way, the term ‘internal’ stands for that which is ‘not different’, i.e. what he identifies himself with. Venerable Utpaladeva declared this in Īśvarapratyabhijñākārikā:

Vikalpe yo ’yam ullekhaḥ so ’pi bāhyaḥ pṛthakprathaḥ  |
Pramātraikātmyamāntaryaṃ tato bhedo hi bāhyatā || 8 ||

“Even (api) this (ayam) appearance (ullekhaḥ) which (yaḥ) (takes place) in vikalpa or thought (vikalpe) is the (saḥ) external (bāhyaḥ) (because it is) manifested separately (from its perceiver) (pṛthak-prathaḥ); therefore (tataḥ), ‘Internal’ (āntaryam) (means) ‘Oneness with the Perceiver’ (pramātṛ-aikātmyam), while (hi) ‘External’ (bāhyatā) (means) ‘being separated’ (from the Perceiver) (bhedaḥ).  ||”

As it has been said that the Inner Principle unleashes the desire to ‘rest outside’ by means of mudrā-s, it is said to be ‘Expansion of the Goddess within’, Who is the Core of one’s Awareness. Such Expansion expands into the Freedom of the Supreme; hence, It is said to be ‘born from It’.

𑆢𑆶𑆫𑇀𑆣𑆫𑆾𑇁𑆤𑇀𑆠𑆫𑇀𑆮𑆴𑆖𑆳𑆫𑆾𑇁𑆥𑆴 𑆥𑆯𑇀𑆖𑆳𑆠𑇀𑆠𑆶 𑆱 𑆮𑆴𑆩𑆶𑆖𑇀𑆪𑆠𑆼  𑇅
𑆧𑆳𑆲𑇀𑆪𑆁 𑆧𑆾𑆣𑆠𑇀𑆪𑆱𑆤𑇀𑆠𑆁 𑆪𑆾𑆓𑆵 𑆖𑆳𑆤𑇀𑆠𑆩𑆽𑆯𑆩𑆤𑇀𑆪𑆡𑆳 𑇆𑇗𑇐𑇆

दुर्धरोऽन्तर्विचारोऽपि पश्चात्तु स विमुच्यते  ।
बाह्यं बोधत्यसन्तं योगी चान्तमैशमन्यथा ॥७०॥

Durdharo'ntarvicāro'pi paścāttu sa vimucyate  |
Bāhyaṃ bodhatyasantaṃ yogī cāntamaiśamanyathā || 70 ||

Internal investigation (of one’s own Self) (antar-vicāraḥ) is inevitable and irresistible (durdharaḥ), but (api) afterwards (paścāt…tu) it (saḥ) must be released (vimucyate), otherwise (anyathā), the yogī (yogī) considers (bodhati) the internal (antam) divine (aiśam) and (ca) the external (bāhyam) illusory (asantam).  || 70 ||

Notes:

Such internal process is necessary in accordance with the nature of Śakti. Though, having attained firmness in so called internal realization, the idea of the Inner Self must be transcended to get rid of the duality of the ‘Self’ versus ‘the world’. The next verses explain this by means of the previous example of the ocean.

𑆪𑆢𑆽𑆮𑆳𑆤𑆤𑇀𑆠𑇀𑆪𑆯𑆧𑇀𑆢𑆳𑆫𑇀𑆡𑆱𑆠𑇀𑆪𑆠𑆳𑆤𑆴𑆬𑆪𑆳 𑆤𑆫𑆂  𑇅
𑆃𑆤𑇀𑆠𑆫𑇀𑆧𑆲𑆴𑆫𑇀𑆮𑆴𑆩𑆾𑆲𑆳𑆢𑇀𑆪𑆾’𑆥𑆴 𑆱𑇀𑆮𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆤𑆴𑆫𑆾𑆣𑆤𑆼 𑇆𑇗𑇑𑇆

𑆱 𑆑𑆳𑆬𑆑𑆬𑇀𑆥𑆴𑆠𑆳𑆤𑇀𑆠𑆫𑇀𑆤𑆴𑆫𑆷𑆥𑆟𑆼𑆤 𑆱𑆁𑆄𑆑𑆶𑆬𑆂  𑇅
𑆄𑆤𑆤𑇀𑆠𑇀𑆪𑆼𑆤 𑆠𑆢𑆽𑆮𑆳𑆲𑆁 𑆑𑆴𑆁 𑆑𑆫𑆾𑆩𑆵𑆠𑆴 𑆩𑆤𑇀𑆪𑆠𑆼 𑇆𑇗𑇒𑇆

यदैवानन्त्यशब्दार्थसत्यतानिलया नरः  ।
अन्तर्बहिर्विमोहाद्यो’पि स्वेन्द्रियनिरोधने ॥७१॥

स कालकल्पितान्तर्निरूपणेन संआकुलः  ।
आनन्त्येन तदैवाहं किं करोमीति मन्यते ॥७२॥

Yadaivānantyaśabdārthasatyatānilayā naraḥ  |
Antarbahirvimohādyo’pi svendriyanirodhane || 71 ||

Sa kālakalpitāntarnirūpaṇena saṃākulaḥ  |
Ānantyena tadaivāhaṃ kiṃ karomīti manyate || 72 ||

(Therefore, in the example with the ocean,) when (yadā-eva) the Truth of the meaning of the word ‘infinity’ (ānantya-śabda-artha-satya-tā) is without (sensory) resting place (anilayā), the (saḥ) limited being (naraḥ) who (yaḥ…api) is full (saṃ-ākulaḥ) of an inner investigation created by Time --i.e. differentiation of ‘parts’-- (kāla-kalpita-antar-nirūpaṇena) because of a confusion regarding internal and external (states) (antar-bahir-vimohāt), while suppressing his own senses (sva-indriya-nirodhane), thinks (like this) (tadā…eva…manyate): “What (kim) should I do (aham…karomi…iti) with ‘infinity’ (ānantyena)?”.  || 71-72 ||

Notes:

When the idea of ‘infinity’ is not connected with actual sensory experience because one just thinking about ‘infinity’ without perceiving the ocean, a doubt rises: “Ok, this is ‘infinity’, but what should I do with it apart from thinking about it?”. It is like the yogin who has realization of his ‘Inner Self’, but he has no idea what to do with it. This doubt embodies the tricky fact that he distinquishes his ‘Inner Self’ from the external world; hence, he feels no satisfaction. Consequently, the realization of the ‘Inner Self’ is still under the influence of Time, and it must be transcended. How? By means of the Divine answer to his question. “What should I do with ‘infinity?” - “Let it pervade the senses”. Or to see the same from yogic point of view: “What should I do with my ‘Inner Self’?” “Let It Rest everywhere even in the grossest principle”. This is not something to be done. It is something against which the fight must be given up, because it is ‘sahaja’ or ‘Innate’ --i.e. already done from the start--. It is to be Recognized in front of one’s eyes. All this is possible after the firm realization of the Inner Principle by the Grace of the Lord, but this second phase of Expansion is also narrated everywhere in the non-dualistic Doctrine of Śiva, without which non-duality is not even at one’s horizon.

𑆤𑆴𑆫𑆾𑆣𑆤𑆁 𑆪𑆠𑆂 𑆱𑆳 𑆮𑆴𑆤𑆳𑆧𑇀𑆣𑆴𑆮𑆴𑆱𑇀𑆠𑆵𑆫𑇀𑆟𑆠𑆼𑆢𑆸𑆯𑆩𑇀  𑇅
𑆱𑆁𑆑𑇀𑆫𑆳𑆤𑇀𑆠𑆾𑆫𑇀𑆩𑆴𑆰𑆶 𑆪𑆳 𑆯𑆧𑇀𑆢𑆳𑆢𑆪𑆾𑇁𑆥𑆴 𑆖 𑆮𑆴𑆯𑆼𑆰𑆑𑆳𑆂 𑇆𑇗𑇓𑇆

𑆃𑆧𑇀𑆣𑆼𑆫𑇀𑆨𑆮𑆤𑇀𑆠𑆴 𑆥𑆵𑆜𑆱𑇀𑆠𑆠𑇀𑆱𑆿𑆤𑇀𑆢𑆫𑇀𑆪𑆱𑇀𑆪𑆳𑆥𑆴 𑆠𑆷𑆰𑇀𑆟𑆴𑆑𑆼  𑇅
𑆱𑆁𑆑𑆬𑇀𑆥𑆾 𑆧𑆲𑆴𑆫𑆤𑇀𑆠𑆫𑇀𑆩𑆼𑆬𑆤𑆳𑆫𑇀𑆡𑆼 𑆑𑆴𑆬 𑆤𑆾𑆢𑆴𑆠𑆂 𑇆𑇗𑇔𑇆

निरोधनं यतः सा विनाब्धिविस्तीर्णतेदृशम्  ।
संक्रान्तोर्मिषु या शब्दादयोऽपि च विशेषकाः ॥७३॥

अब्धेर्भवन्ति पीठस्तत्सौन्दर्यस्यापि तूष्णिके  ।
संकल्पो बहिरन्तर्मेलनार्थे किल नोदितः ॥७४॥

Nirodhanaṃ yataḥ sā vinābdhivistīrṇatedṛśam  |
Saṃkrāntormiṣu yā śabdādayo'pi ca viśeṣakāḥ || 73 ||

Abdherbhavanti pīṭhastatsaundaryasyāpi tūṣṇike  |
Saṃkalpo bahirantarmelanārthe kila noditaḥ || 74 ||

Because (yataḥ) without (vinā) such (īdṛśam) a suppression (of one’s senses) --i.e. in actual direct experience of the ocean-- (nirodhanam), it is (sā) the vastness of the ocean (abdhi-vistīrṇa-tā) which (yā) is reflected (saṃkrāntā) in the waves (ūrmiṣu), and even (api…ca) the attributes (viśeṣakāḥ) of the ocean (abdheḥ) (like) sound, scent, etc. (śabda-ādayaḥ) become (bhavanti) the Seat (pīṭhaḥ) of its Beauty (saundaryasya…āpi) in someone (who is) silent (tūṣṇike) (, then) no (na) imagination (saṃkalpaḥ) emerges (uditaḥ), truly (kila) for the sake of the union of the internal and the external (bahir-antar-melana-arthe).  || 73-74 ||

Notes:

When the ocean is directly seen, heard, etc. while one is mesmerized by the grandeur of the ocean and is also aware of the idea of ‘infinity’, the two fuse and the grandeur of the external becomes united with the ‘infinity’ of the internal, and this Fusion represents an unthinkable reality. Due to this, one remains silent without imagination, because it is not needed anymore due to the end of the journey of ‘finding out the all-pervading Truth’. What is not All-pervading when the duality of the internal and the external vanishes on the Sky of Supreme Consciousness like autumnal clouds?

𑆪𑆢𑆳 𑆱𑆩𑆶𑆢𑇀𑆫𑆮𑆴𑆱𑇀𑆠𑆵𑆫𑇀𑆟𑆠𑆳𑆮𑆣𑆳𑆤𑆁 𑆱 𑆢𑆫𑇀𑆯𑆤𑆼  𑇅
𑆱𑆿𑆤𑇀𑆢𑆫𑇀𑆪𑆳𑆮𑆴𑆰𑇀𑆛𑆢𑆫𑇀𑆯𑆵 𑆠𑆶 𑆱𑆁𑆖𑆴𑆤𑇀𑆠𑆤𑆁 𑆮𑆴𑆤𑆳 𑆠𑆢𑆳 𑇆𑇗𑇕𑇆

यदा समुद्रविस्तीर्णतावधानं स दर्शने  ।
सौन्दर्याविष्टदर्शी तु संचिन्तनं विना तदा ॥७५॥

Yadā samudravistīrṇatāvadhānaṃ sa darśane  |
Saundaryāviṣṭadarśī tu saṃcintanaṃ vinā tadā || 75 ||

When (yadā…tadā) awareness of the vasteness of the ocean is active (samudra-vistīrṇatā-avadhānam) (while) it is beheld (darśane), the (saḥ) observer becomes absorbed into (its) Beauty (saundarya-āviṣṭa-darśī…tu), without (vinā) thinking (saṃcintanam). || 75 ||

Notes:

This represents Universal Pervasion. Let Venerable Vasugupta comments here:

Didṛkṣayeva sarvārthānyadā vyāpyāvatiṣṭhate |
Tadā kiṃ bahunoktena svayamevāvabhotsyate ||

“When (yadā) (someone who) is established (avatiṣṭhate) (and) has a desire to see (didṛkṣayā…iva) everything (sarva-arthān) pervaded (by Spanda) (vyāpya), then (tadā) what (kim) else to say (about all this? He) (bahunā…uktena) will perceive (avabhotsyate) (That) by himself (svayam…eva). ”

𑆱𑆩𑆶𑆢𑇀𑆫𑆂 𑆑𑆼𑆮𑆬𑆁 𑆠𑆱𑇀𑆪 𑆮𑆴𑆱𑇀𑆠𑆵𑆫𑇀𑆟𑆠𑆳𑆥𑆴 𑆖𑆴𑆤𑇀𑆠𑆴𑆠𑆂  𑇅
𑆖𑆴𑆤𑇀𑆠𑆴𑆠𑆳 𑆤𑆾𑆢𑆴𑆠𑆁 𑆮𑆳 𑆪𑆢𑆴 𑆱𑆿𑆤𑇀𑆢𑆫𑇀𑆪𑆩𑆱𑆁𑆯𑆪𑆩𑇀 𑇆𑇗𑇖𑇆

समुद्रः केवलं तस्य विस्तीर्णतापि चिन्तितः  ।
चिन्तिता नोदितं वा यदि सौन्दर्यमसंशयम् ॥७६॥

Samudraḥ kevalaṃ tasya vistīrṇatāpi cintitaḥ  |
Cintitā noditaṃ vā yadi saundaryamasaṃśayam || 76 ||

But (vā) when (yadi) the ocean (samudraḥ) is merely (kevalam) imagined (cintitaḥ), its (tasya) vastness is also (vistīrṇatā…api) imagined (cintitā) (and) surely (asaṃśayam) no (na) beauty (saundaryam) shines (uditam).  || 76 ||

Notes:

But if there is only internal attention to the Self without including the world in the form of the Fullness of Śiva because of the lack of awarness about its Source, even one’s Self -somehow- will remain only imagined. Why? Because one’s own Self cannot be ‘Inner’. It is said to be ‘Inner’ only because the world remains ‘outer’; therefore, the inner nature of one’s Self is based only of differentiation. The Heart of the Supreme Lord That is the True Self of everyone is not inner or outer. It is beyond these ideas and Exists perpetually “everywhere”.

𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳 𑆩𑆲𑆼𑆯𑆫𑆷𑆥𑆁 𑆪𑆾 𑆤𑆴𑆫𑆷𑆥𑇀𑆪𑆾𑇁𑆤𑇀𑆠𑆫𑇀𑆧𑆲𑆴𑆫𑇀𑆬𑆪𑆳𑆠𑇀  𑇅
𑆮𑆴𑆯𑇀𑆮𑆮𑇀𑆪𑆳𑆥𑇀𑆠𑆿 𑆠𑆢𑆤𑇀𑆠𑆫𑇀𑆧𑆲𑆵𑆫𑆷𑆥𑆁 𑆩𑆳𑆤𑆱𑆁 𑆪𑆠𑆂 𑇆𑇗𑇗𑇆

𑆃𑆤𑇀𑆠𑆫𑇀𑆧𑆲𑆴𑆫𑇀𑆮𑆴𑆯𑆼𑆰𑆾 𑆪𑆾 𑆮𑆴𑆯𑆼𑆰𑆾 𑆩𑆳𑆠𑆸𑆩𑆼𑆪𑆪𑆾𑆂  𑇅
𑆱 𑆱𑆩𑇀𑆥𑇀𑆫𑆬𑆵𑆪𑆠𑆼 𑆩𑆼𑆬𑆳𑆥𑆑𑆼𑆤 𑆮𑆳 𑆤 𑆨𑆼𑆢𑆠𑆂 𑇆𑇗𑇘𑇆

स्वात्मा महेशरूपं यो निरूप्योऽन्तर्बहिर्लयात्  ।
विश्वव्याप्तौ तदन्तर्बहीरूपं मानसं यतः ॥७७॥

अन्तर्बहिर्विशेषो यो विशेषो मातृमेययोः  ।
स सम्प्रलीयते मेलापकेन वा न भेदतः ॥७८॥

Svātmā maheśarūpaṃ yo nirūpyo'ntarbahirlayāt  |
Viśvavyāptau tadantarbahīrūpaṃ mānasaṃ yataḥ || 77 ||

Antarbahirviśeṣo yo viśeṣo mātṛmeyayoḥ  |
Sa sampralīyate melāpakena vā na bhedataḥ || 78 ||

The Nature of the Supreme Lord (mahā-īśa-rūpam), Who (yaḥ) is one’s own Self (sva-ātmā), is to be seen (nirūpyaḥ) by the dissolution of the internal and the external (antar-bahir-layāt) into universal pervasion (viśva-vyāptau), because (yataḥ) the nature of (the difference between) internal and external (antar-bahir-rūpam) is mental (mānasam). || 77 ||

The (saḥ) difference between internal and external (antar-bahir-viśeṣaḥ), which (yaḥ) is the difference (viśeṣaḥ) between subject and object (mātṛ-meyayoḥ), is to be dissolved (sampralīyate) by that which causes union (melāpakena) and (vā) not (na) by separation (bhedataḥ).  || 78 ||

Notes:

Therefore, the recognition of non-dualistic Reality called the Supreme Lord is to be seen by the dissolution of the internal and the external that is truly the union of the two created ideas in the form of the Seed of both. This is the Nature of one’s Realized Self, which is said to be “moving between the two”.

𑆃𑆤𑇀𑆠𑆠𑆾𑇁𑆤𑆤𑇀𑆠𑇀𑆪𑆠𑆳𑆯𑆧𑇀𑆢𑆱𑆳𑆫𑆳𑆯𑇀𑆫𑆴𑆠𑆳𑆂 𑆱𑇀𑆮𑆫𑆷𑆥𑆠𑆂  𑇅
𑆤𑆴𑆯𑇀𑆖𑆴𑆤𑇀𑆠𑆳 𑆘𑇀𑆚𑆳𑆤𑆥𑆷𑆫𑇀𑆟𑆳𑆱𑇀𑆠𑆼 𑆪𑆳𑆮𑆢𑆡𑆳𑆥𑆴 𑆪𑆾𑆓𑆴𑆤𑆂 𑇆𑇗𑇙𑇆

अन्ततोऽनन्त्यताशब्दसाराश्रिताः स्वरूपतः  ।
निश्चिन्ता ज्ञानपूर्णास्ते यावदथापि योगिनः ॥७९॥

Antato'nantyatāśabdasārāśritāḥ svarūpataḥ  |
Niścintā jñānapūrṇāste yāvadathāpi yoginaḥ || 79 ||

Therefore (athā-api), yogin-s (yoginaḥ) finally (antataḥ) become devoted to the essence of the word ‘infinity’ (anantya-tā-śabda-sāra-āśritāḥ) naturally (svarūpataḥ) while (yāvat) they are (te) filled with sensory experience (jñāna-pūrṇāḥ) and (they are) thoughtless (niścintāḥ). || 79 ||

Notes:

This verse confirms the only means of Realization called the means of Śambhu. It is ‘the only means of Realization’ because non-duality prevails only in Śāmbhavopāya, while in its initial aspects like ‘āṇavopāya’ and ‘śāktopāya’, there is only duality, with a touch of Śakti in the latter forming a bridge between āṇava and śāmbhava states.

𑆪𑆾𑆓𑆴𑆤𑆂 𑆥𑆫𑆴𑆘𑆳𑆤𑆵𑆪𑆶𑆂 𑆱𑆫𑇀𑆮𑆳𑆠𑇀𑆩𑆑𑆩𑆖𑆴𑆤𑇀𑆠𑆪𑆳  𑇅
𑆄𑆤𑆤𑇀𑆠𑇀𑆪𑆁 𑆖 𑆤 𑆑𑆳𑆫𑇀𑆪𑆁 𑆤𑆾𑆥𑆬𑆨𑇀𑆪𑆁 𑆖 𑆥𑇀𑆫𑆖𑆼𑆠𑆱𑆂 𑇆𑇘𑇐𑇆

योगिनः परिजानीयुः सर्वात्मकमचिन्तया  ।
आनन्त्यं च न कार्यं नोपलभ्यं च प्रचेतसः ॥८०॥

Yoginaḥ parijānīyuḥ sarvātmakamacintayā  |
Ānantyaṃ ca na kāryaṃ nopalabhyaṃ ca pracetasaḥ || 80 ||

Attentive (pracetasaḥ) yogin-s (yoginaḥ) recognize (parijānīyuḥ) ‘infinity’ (ānantyam) as the Essential Nature of everything (sarva-ātmakam) by means of thoughtlessness (acintayā) and (ca…na) not (na…na) as (something) to be done (kāryam) or understood (upalabhyam). || 80 ||

Notes:

Śāmbhavopāya happens in the form of thoughtless awereness itself. It is not something to be practised or done. It is like the natural fusion of the ocean and its waves, where ocean stands for ‘Consciousness’, while its waves stand for the formation of duality which arises in non-duality. In other words, in Śāmbhavopāya duality becomes one with non-duality, like the play of the ocean as it really is.

𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆠𑆶𑆑𑆳𑆩𑆱𑇀𑆠𑆶 𑆯𑆴𑆮𑆥𑇀𑆫𑆱𑆳𑆢𑆖𑆾𑆢𑆴𑆠𑆂  𑇅
𑆄𑆤𑆤𑇀𑆠𑇀𑆪𑆳𑆩𑆵𑆢𑆸𑆯𑆳𑆩𑆼𑆮 𑆢𑆴𑆮𑇀𑆪𑆢𑆫𑇀𑆯𑆵𑆲 𑆖𑆼𑆠𑆤𑆳𑆩𑇀 𑇆𑇘𑇑𑇆

𑆪𑆱𑇀𑆩𑆴𑆤𑇀𑆤𑆴𑆫𑆫𑇀𑆡𑆑𑆳 𑆢𑆸𑆰𑇀𑆛𑆿 𑆯𑆧𑇀𑆢𑆳𑆫𑇀𑆡𑆳𑆂 𑆑𑆴𑆬 𑆱𑆫𑇀𑆮𑆠𑆂  𑇅
𑆪𑆠𑆂 𑆱𑇀𑆮𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆫𑆷𑆥𑆼𑆟 𑆱𑆢𑆳 𑆥𑆯𑇀𑆪𑆠𑆴 𑆱𑆾𑇁𑆢𑇀𑆮𑆪𑆩𑇀 𑇆𑇘𑇒𑇆

𑆠𑆠𑆱𑇀𑆠𑆱𑇀𑆪 𑆥𑇀𑆫𑆱𑆳𑆢𑆱𑇀𑆪𑆾𑆠𑇀𑆱𑆫𑇀𑆓𑆑𑇀𑆫𑆩𑆼𑇁𑆥𑆴 𑆘𑆸𑆩𑇀𑆨𑆪𑆳  𑇅
𑆱𑇀𑆮𑆮𑆴𑆩𑆫𑇀𑆯𑆥𑇀𑆫𑆮𑆸𑆠𑇀𑆠𑇀𑆪𑆳 𑆪𑆳 𑆮𑆴𑆯𑇀𑆮𑆱𑆁𑆘𑇀𑆚𑆳𑆮𑆨𑆳𑆱𑆠𑆼 𑇆𑇘𑇓𑇆

𑆖𑆴𑆠𑆂 𑆱𑆁𑆮𑆫𑇀𑆠𑆠𑆼 𑆖𑆽𑆮 𑆱𑆳𑆢𑇀𑆮𑆪𑆮𑆳𑆢𑆴𑆪𑆾𑆓𑆴𑆤𑆳𑆩𑇀  𑇅
𑆱𑆩𑆳𑆯𑇀𑆫𑆪𑆱𑇀𑆠𑆶 𑆪𑆾 𑆮𑆫𑇀𑆠𑆩𑆳𑆤 𑆇𑆥𑆳𑆯𑇀𑆫𑆪𑆂 𑆱𑆢𑆳 𑇆𑇘𑇔𑇆

प्रत्यभिज्ञातुकामस्तु शिवप्रसादचोदितः  ।
आनन्त्यामीदृशामेव दिव्यदर्शीह चेतनाम् ॥८१॥

यस्मिन्निरर्थका दृष्टौ शब्दार्थाः किल सर्वतः  ।
यतः स्वस्वात्मरूपेण सदा पश्यति सोऽद्वयम् ॥८२॥

ततस्तस्य प्रसादस्योत्सर्गक्रमेऽपि जृम्भया  ।
स्वविमर्शप्रवृत्त्या या विश्वसंज्ञावभासते ॥८३॥

चितः संवर्तते चैव साद्वयवादियोगिनाम्  ।
समाश्रयस्तु यो वर्तमान उपाश्रयः सदा ॥८४॥

Pratyabhijñātukāmastu śivaprasādacoditaḥ  |
Ānantyāmīdṛśāmeva divyadarśīha cetanām || 81 ||

Yasminnirarthakā dṛṣṭau śabdārthāḥ kila sarvataḥ  |
Yataḥ svasvātmarūpeṇa sadā paśyati so'dvayam || 82 ||

Tatastasya prasādasyotsargakrame'pi jṛmbhayā  |
Svavimarśapravṛttyā yā viśvasaṃjñāvabhāsate || 83 ||

Citaḥ saṃvartate caiva sādvayavādiyoginām  |
Samāśrayastu yo vartamāna upāśrayaḥ sadā || 84 ||

The desire to recognize (prati-abhi-jñā-tum-kāmaḥ…tu) such (īdṛśām…eva) an Infinite (ānantyām) Consciousness (cetanām) of having a Divine Vision in this world (divya-darśī…iha) is impelled by the Grace of Śiva (śiva-prasāda-coditaḥ), in Whose (yasmin) Vision (dṛṣṭau) the meanings of words (śabda-arthāḥ…kila) are completely (sarvataḥ) useless (nirarthakāḥ), because (yataḥ) He (saḥ) always (sadā) sees (paśyati) Unity (advayam) in the form of one’s own True Self (sva-sva-ātma-rūpeṇa). || 81-82 ||

Therefore (tataḥ), during the Process of Unleashing His Grace (tasya…prasādasya…ut-sarga-krame…api), that (sā) which (yā) is known as the ‘world’ (viśva-saṃjñā) appears (avabhāsate) as the reflection of one's own Self-awareness (sva-vimarśa-pra-vṛttyā) (that is) the Expansion (jṛmbhayā) of Consciousness (citaḥ), and (ca…eva) turns (saṃvartate) into that shelter (samāśrayaḥ…tu) of the yogin-s of union (advaya-vādin-yoginām) which is (yaḥ) an always (sadā) shining (vartamānaḥ) resting-place (upāśrayaḥ). || 83-84 ||

Notes:

Thoughtlessness rests in the Eternal State of the Lord Who always perceives the world as His own Body, as it has been said is Spanda:

Jñānajñeyasvarūpiṇyā śaktyā paramayā yutaḥ |
Padadvaye vibhurbhāti tadanyatra tu cinmayaḥ ||

“The Eternal Lord (vibhuḥ) appears (bhāti) in the twofold state (of wakefulness and dreaming) (pada-dvaye) accompanied by (yutaḥ) (His) Supreme (paramayā) Śakti (śaktyā) (Who is) embodied (there) as knowledge (in dreaming, and) the knowable (in wakefulness) (jñāna-jñeya-svarūpiṇyā), but (tu) in the other than these (two) --i.e. in deep sleep-- (tat…anyatra), (He appears as) made (only) of Consciousness (cit-mayaḥ).  ||”

𑆤 𑆮𑆴𑆯𑇀𑆮𑆁 𑆠𑆶 𑆮𑆴𑆤𑆳𑆯𑇀𑆪𑆁 𑆮𑆳 𑆩𑆷𑆞𑆠𑇀𑆮𑆁 𑆪𑆠𑇀𑆥𑇀𑆫𑆩𑆳𑆟𑆓𑆩𑇀  𑇅
𑆪𑆠𑇀𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆾𑇁𑆤𑆶𑆩𑆳𑆤𑆂 𑆥𑇀𑆫𑆳𑆘𑇀𑆚𑆾𑇁𑆥𑆴 𑆮𑆴𑆯𑇀𑆮𑆮𑆴𑆪𑆾𑆘𑆴𑆠𑆂 𑇆𑇘𑇕𑇆

𑆠𑆢𑇀𑆪𑆖𑇀𑆖𑆴𑆢𑇀𑆫𑆯𑇀𑆩𑆴𑆨𑆴𑆫𑇀𑆢𑆸𑆰𑇀𑆛𑆁 𑆲𑆴 𑆮𑆴𑆯𑇀𑆮 𑆅𑆠𑆴 𑆑𑆡𑇀𑆪𑆠𑆼  𑇅
𑆧𑆲𑆴𑆫𑆳𑆢𑆴𑆢𑇀𑆮𑆪𑆱𑇀𑆪 𑆓𑇀𑆫𑆱𑆤𑆼𑆤𑆳𑆠𑇀𑆠𑆶 𑆱𑇀𑆮𑆫𑆷𑆥𑆠𑆂 𑇆𑇘𑇖𑇆

न विश्वं तु विनाश्यं वा मूढत्वं यत्प्रमाणगम्  ।
यत्स्वात्मनोऽनुमानः प्राज्ञोऽपि विश्ववियोजितः ॥८५॥

तद्यच्चिद्रश्मिभिर्दृष्टं हि विश्व इति कथ्यते  ।
बहिरादिद्वयस्य ग्रसनेनात्तु स्वरूपतः ॥८६॥

Na viśvaṃ tu vināśyaṃ vā mūḍhatvaṃ yatpramāṇagam  |
Yatsvātmano'numānaḥ prājño'pi viśvaviyojitaḥ || 85 ||

Tadyaccidraśmibhirdṛṣṭaṃ hi viśva iti kathyate  |
Bahirādidvayasya grasanenāttu svarūpataḥ || 86 ||

(Therefore,) not (na) the world (viśvam…tu) is to be annihilated (vināśyam), but (vā) the confusion (mūḍhatvam) which (yat) pervades cognition (pramāṇagam) (, and) which (yat) is also (api) an intellectual (prājñaḥ) conclusion (anumānaḥ) about one’s own Self (sva-ātmanaḥ) (, by which the Self is proven to be) disunited from the universe (viśva-vi-yojitaḥ).  || 85 ||

That (tat) which (yat) is called (iti…kathyate) the universe (viśvam) is seen (dṛṣṭam…hi) through the Rays of Consciousness (cit-raśmibhiḥ) by naturally (sva-rūpataḥ) consuming (grasanenāt) the twofold nature of the external, etc. --i.e. internal and external-- (bahiḥ-ādi-dvayasya). || 86 ||

Notes:

The world is not to be annihilated because it is always the Supreme Lord Himself. The confusion which displays the opposite is to be annihilated by means of Divine Grace. By the Expansion of Śakti into Universal Pervasion, the world is seen as it is. This is the meaning of the Sixth Śivasūtra: where He uses term ‘Union with the Wheel of Śakti’.

Śakticakrasandhāne viśvasaṃhāraḥ ||

“The dissolution of the universe (into its oneness with its Source takes place) (viśva-saṃhāraḥ) through the union of (all) the Wheels of Śakti (śakti-cakra-sandhāne). ||”

𑆆𑆢𑆸𑆰𑆂 𑆑𑆳𑆫𑆟𑆳𑆤𑆳𑆁 𑆪𑆾𑆓𑆱𑇀𑆠𑆶 𑆖𑆴𑆢𑆮𑆥𑆷𑆫𑆟𑆩𑇀  𑇅
𑆮𑆴𑆑𑆬𑇀𑆥𑆒𑆳𑆢 𑆍𑆮𑆁 𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱 𑆅𑆠𑆴 𑆑𑆡𑇀𑆪𑆠𑆼 𑇆𑇘𑇗𑇆

ईदृषः कारणानां योगस्तु चिदवपूरणम्  ।
विकल्पखाद एवं कालग्रास इति कथ्यते ॥८७॥

Īdṛṣaḥ kāraṇānāṃ yogastu cidavapūraṇam  |
Vikalpakhāda evaṃ kālagrāsa iti kathyate || 87 ||

Such (īdṛṣaḥ) a Union (yogaḥ…tu) is the act of filling the senses with Consciousness (kāraṇānām…cit-ava-pūraṇam) (that is) truly (evam) the Swallowing of thoughts (vikalpa-khādaḥ), (which is) called (kathyate…iti) the Devouring of Time (kāla-grāsaḥ). || 87 ||

Notes:

This process which was explained here is called the ‘Consuming of Time’ that is not different from the ‘Consuming of thoughts’. It is called ‘Time’ because Time expands as the triad of the perceiver, perception and perceived, and ‘Consuming or Devouring’ this triad in the sense of uniting them as one Single Consciousness is called Dissolution of Time. In other words, dissolution of the difference between them is their Union. This Union is called ‘Kālagrāsa’ or the ‘Devouring of Time’ in the Doctrine of the venerable Krama. As it has been gratified in the Kālikāstotram by Venerable Jñānanetranāthaḥ:

Bhairavarūpī kālaḥ sṛjati jagatkāraṇādikīṭāntam |
Icchāvaśena yasyāḥ sā tvaṃ bhuvanāmbikā jayasi ||

Vāntvā samastakālaṃ bhūtyā jhaṃkāraghoramūrtimapi |
Nigrahamasminkṛtvānugrahamapi kurvatī jayasi ||

Jayati śaśāṅkadivākarapāvakadhāmatrayāntaravyāpi |
Janani tava kimapi vimalaṃ svarūparūpaṃ paraṃ dhāma ||

“You (tvam) are the (sā) Victorious (jayasi) Mother of the Universe (bhuvana-ambikā)! By Whose Authority of Will (yasyāḥ…icchā-vaśena), Time (kālaḥ), having frightful appearance (bhairava-rūpī), manifests (sṛjati) the universe (jagat) (which) begins with the cause of the world and ends with the (smallest) worm (kāraṇa-ādi-kīṭā-antam).  ||”

“Having Time vomited out (which) pervades everything (vāntvā…samasta-kālam) by (Your) Existence (bhūtyā) and (api) appears (as) the fearful noise (in one’s mind) (jhaṃ-kāra-ghora-mūrtim), (You) truly (api) shower (kurvatī) Grace (anugraham) by creating (kṛtvā) destruction (ni-graham) of it --i.e. by destroying Time-- (asmin). (That is how) Victorious You Are (jayasi)  ||”

“Oh Mother (janani)! Victorious (jayati) is Your (tava) Indescribable (kim-api) (and) Spotless (vimalam) Form (That is) one’s own Essential Nature (sva-rūpa-rūpam), the Supreme (param) Abode (dhāma) (which) pervades the Core of the threefold abode of the Moon, the Sun and the Light --i.e. the object, the cognition and the subject-- (śaśāṅka-divākara-pāvaka-dhāma-traya-antara-vyāpi).  ||”

𑆠𑆡𑆳 𑆮𑆴𑆑𑆬𑇀𑆥𑆒𑆳𑆢𑆾𑇁𑆥𑆴 𑆑𑆳𑆫𑇀𑆪𑆑𑆳𑆫𑆑𑆱𑆳𑆩𑇀𑆪𑆠𑆳  𑇅
𑆃𑆑𑆬𑇀𑆥𑆴𑆠𑆳𑆢𑇀𑆮𑆪𑆳𑆱𑇀𑆩𑆢𑇀𑆫𑆷𑆥𑆮𑆴𑆮𑆸𑆠𑆳𑆠𑇀𑆩𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆳 𑇆𑇘𑇘𑇆

𑆪𑆂 𑆯𑇀𑆫𑆵𑆑𑆶𑆟𑇀𑆝𑆬𑆴𑆤𑆵𑆘𑆳𑆠𑆑𑆂 𑆑𑇀𑆫𑆩𑆾 𑆤𑆴𑆰𑇀𑆑𑇀𑆫𑆴𑆪𑆳𑆠𑇀𑆩𑆤𑆂  𑇅
𑆮𑆴𑆯𑇀𑆮𑆱𑆁𑆘𑇀𑆚𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆤𑇀𑆠𑆱𑇀𑆪 𑆣𑆳𑆫𑆑𑆾 𑆨𑆳𑆠𑇀𑆪𑆤𑆶𑆠𑇀𑆠𑆫𑆂 𑇆𑇘𑇙𑇆

तथा विकल्पखादोऽपि कार्यकारकसाम्यता  ।
अकल्पिताद्वयास्मद्रूपविवृतात्मसंस्थिता ॥८८॥

यः श्रीकुण्डलिनीजातकः क्रमो निष्क्रियात्मनः  ।
विश्वसंज्ञेन्द्रियान्तस्य धारको भात्यनुत्तरः ॥८९॥

Tathā vikalpakhādo'pi kāryakārakasāmyatā  |
Akalpitādvayāsmadrūpavivṛtātmasaṃsthitā || 88 ||

Yaḥ śrīkuṇḍalinījātakaḥ kramo niṣkriyātmanaḥ  |
Viśvasaṃjñendriyāntasya dhārako bhātyanuttaraḥ || 89 ||

Hence (tathā), devouring of thoughts (vikalpa-khādaḥ…api) is the condition of non-difference of cause-and-effect (kārya-kāraka-sāmya-tā), (which) is resting in the Self (That is) revealed by the unartificial and non-dualistic nature of the (grammatical) ‘first person’ --i.e. the ‘I’ in everyone-- (a-kalpita-advaya-asmad-rūpa-kārita-ātmā-saṃsthitā). Which (yaḥ) is a Process (kramaḥ) of the Inactive Self (niṣkriya-ātmanaḥ), engendered by venerable Kuṇḍalinī (śrī-kuṇḍalinī-jātakaḥ), (Who) appears as (bhāti) the silent (anuttaraḥ) holder (dhārakaḥ) of the tip of the senses known as the world (viśva-saṃjñā-indriya-antasya). || 88-89 ||

Notes:

The activity of cause and effect is the fuel of thinking, and their non-difference makes the process of thinking unnecessary; therefore, such non-difference is called ‘Resting in one’s own Self’ as being the manifester and dissolver of both. This Self is to be found in the ‘grammatical’ First Person --i.e. in ‘I’-- that is the starting and vanishing point of any activity even when a limited being is not conscious about this fact. This means that this fact is to be recognized and not to be found out as an object of experience. Because the Self is always the same during any activity, He is called the ‘Inactive Self’. In accordance with this, the ‘Devouring of thoughts’ is His Process, and engendered or performed by His Supreme Power in the form of venerable Kuṇḍalinī Who is the holder of the perceived world as it is made of Her.

𑆠𑆱𑇀𑆪𑆳 𑆅𑆲 𑆑𑇀𑆫𑆩𑆾𑆤𑇀𑆩𑆼𑆰𑆾 𑆤𑆴𑆂𑆱𑇀𑆮𑆨𑆳𑆮𑆥𑆢𑆾𑆢𑆪𑆂  𑇅
𑆪𑆂 𑆱𑇀𑆮𑆱𑇀𑆮𑆨𑆳𑆮𑆓𑆽𑆑𑆁 𑆠𑆼𑆘𑆾 𑆤𑆴𑆯𑇀𑆖𑆴𑆤𑇀𑆠𑆳𑆠𑇀𑆩𑆱𑆁𑆓𑇀𑆫𑆲𑆂 𑇆𑇙𑇐𑇆

तस्या इह क्रमोन्मेषो निःस्वभावपदोदयः  ।
यः स्वस्वभावगैकं तेजो निश्चिन्तात्मसंग्रहः ॥९०॥

Tasyā iha kramonmeṣo niḥsvabhāvapadodayaḥ  |
Yaḥ svasvabhāvagaikaṃ tejo niścintātmasaṃgrahaḥ || 90 ||

The Blossoming of Her Process (tasyāḥ…krama-unmeṣaḥ) here (iha) is the rising of the condition of ‘being devoid of one’s own intentions or particularities’ (niḥ-sva-bhāva-pada-udayaḥ) (by) taking hold of the thoughtless Self (niḥ-cinta-ātmā-saṃgrahaḥ) (that is) the only Light which pervades one’s own True Nature (yaḥ…sva-sva-bhāva-ga-ekam…tejaḥ).  || 90 ||

Notes:

The rising of the thoughtless awareness of one’s own Self is called the rising of ‘niḥsvabhāvaḥ’ condition. It is the absence of particular attributes, because Supreme Existence has no attributes or characteristics beyond the ocean of philosophy. This has been mentioned in Yonigahvaram:

Etatsvarūpaṃ kathitaṃ niḥsvabhāvaṃ svabhāvagam |
Kālīnāṃ paramaṃ gūḍhaṃ mahāvyomāntabhāsakam ||

“This (etat) is called (kathitam) one's own form (sva-rūpam), the Supreme (paramam) Secret (gūḍham) of Kālī (kālīnām), (which) pervades one's own Essential Nature (sva-bhāvagam) (that is) devoid of any peculiarities (niḥ‑svabhāvam) (and) illuminates the Presence of the Great Sky (mahā-vyoma-anta-bhāsakam).”

𑆑𑇀𑆫𑆩𑆟𑆼 𑆥𑇀𑆫𑆠𑆴𑆧𑆶𑆢𑇀𑆣𑆁 𑆯𑇀𑆫𑆵𑆑𑆷𑆫𑇀𑆩𑆤𑆳𑆡𑆼𑆤 𑆱𑆫𑇀𑆮𑆠𑆂  𑇅
𑆠𑆡𑆳𑆤𑇀𑆠𑆫𑆳𑆢𑆴𑆩𑆣𑇀𑆪𑆁 𑆱𑇀𑆪𑆳𑆢𑇀𑆣𑆸𑆢𑇀𑆮𑆴𑆰𑆁𑆍𑆮 𑆑𑆳𑆫𑇀𑆪𑆠𑆂 𑇆𑇙𑇑𑇆

𑆥𑇀𑆫𑆥𑆬𑆳𑆪𑆵𑆲 𑆖𑆽𑆮 𑆱𑇀𑆮𑆖𑆴𑆠𑇀𑆠𑆳𑆯𑇀𑆫𑆴𑆠𑆁 𑆥𑆶𑆤𑆂 𑆥𑆶𑆤𑆂  𑇅
𑆪𑆠𑇀𑆫 𑆥𑇀𑆫𑆱𑆳𑆢𑆩𑆳𑆠𑇀𑆫𑆼𑆟 𑆤𑆳𑆡𑆑𑆟𑇀𑆜𑆂 𑆥𑇀𑆫𑆑𑆳𑆯𑆠𑆼 𑇆𑇙𑇒𑇆

क्रमणे प्रतिबुद्धं श्रीकूर्मनाथेन सर्वतः  ।
तथान्तरादिमध्यं स्याद्धृद्विषंएव कार्यतः ॥९१॥

प्रपलायीह चैव स्वचित्ताश्रितं पुनः पुनः  ।
यत्र प्रसादमात्रेण नाथकण्ठः प्रकाशते ॥९२॥

Kramaṇe pratibuddhaṃ śrīkūrmanāthena sarvataḥ  |
Tathāntarādimadhyaṃ syāddhṛdviṣaṃeva kāryataḥ || 91 ||

Prapalāyīha caiva svacittāśritaṃ punaḥ punaḥ  |
Yatra prasādamātreṇa nāthakaṇṭhaḥ prakāśate || 92 ||

Then (tathā), during the Process (kramaṇe), may (syāt) the Center of internal, etc., --i.e. internal and external-- become (antara-ādi-madhyam) completely (sarvataḥ) awakened (pratibuddham) by venerable Kūrmanāthaḥ (śrī-kūrma-nāthena), and (ca…eva) consequently (kāryataḥ), the poison of the heart (hṛd-viṣam…eva) becomes a fugitive (prapalāyi) here (iha) taking refuge in one’s mind (sva-citta-āśritam) again and again (punaḥ…punaḥ), where (yatra) the Throat of the Lord (nātha-kaṇṭhaḥ) shines (prakāśate) merely by (His) Favor (prasāda-mātreṇa).  || 91-92 ||

Notes:

Kūrmanāthaḥ is mentioned here out of devotion, as He is the Lord Who governs the initial steps of the ‘Mudrākramaḥ’ or the Sequence of Bhairavī, Lelihānī and Khecarīmudrā-s. The third being the Union of all the Mudrā-s, He showers His Grace in the first two phases in which the Beauty of the Expansion of Awareness into Its Universal Ground is unleashed. The poison of the heart is the trick of Time which hurls many attacks towards one’s intellect during the described process, and which is finally consumed by the Throat of the Lord. One should experience His Favor in this way to discover His Greatness.

𑆨𑆽𑆫𑆮𑆵𑆥𑆷𑆘𑆤𑆁 𑆠𑆢𑇀𑆪𑆽𑆠𑆖𑇀𑆖𑆴𑆢𑆩𑇀𑆨𑆾𑆣𑆴𑆩𑆤𑇀𑆡𑆤𑆁  𑇅
𑆯𑆴𑆮𑆱𑇀𑆪𑆳𑆨𑆴𑆤𑇀𑆤𑆫𑆷𑆥𑆳 𑆱𑆳 𑆲𑆸𑆢𑆪𑆼𑇁𑆤𑇀𑆠𑆱𑇀𑆠𑆶 𑆩𑆤𑇀𑆡𑆑𑆳 𑇆𑇙𑇓𑇆

𑆑𑆳𑆬𑆱𑆁𑆑𑆫𑇀𑆯𑆴𑆟𑆵𑆑𑆳𑆬𑆵𑆨𑆪𑆳𑆤𑆑𑆑𑇀𑆫𑆩𑆳𑆢𑇀𑆓𑆠𑆳  𑇅
𑆯𑆳𑆤𑇀𑆠𑆳 𑆪𑆳 𑆤𑆴𑆱𑇀𑆠𑆫𑆕𑇀𑆓𑆳𑆫𑇀𑆟𑆮𑆯𑇀𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆱𑆷𑆖𑆑𑆳 𑇆𑇙𑇔𑇆

𑆪𑆾𑇁𑆢𑇀𑆮𑆪𑆾 𑆧𑆲𑆶𑆠𑆳𑆫𑆷𑆥𑆳 𑆪𑆱𑇀𑆩𑆴𑆤𑇀𑆤𑆠𑆾𑇁𑆤𑆶𑆧𑆴𑆩𑇀𑆧𑆴𑆠𑆳𑆂  𑇅
𑆪𑆢𑆽𑆮 𑆱𑆲𑆱𑆳 𑆱𑆾𑇁𑆢𑇀𑆮𑆪𑆯𑆧𑇀𑆢𑆳𑆫𑇀𑆡𑆥𑇀𑆫𑆑𑆳𑆯𑆑𑆂 𑇆𑇙𑇕𑇆

भैरवीपूजनं तद्यैतच्चिदम्भोधिमन्थनं  ।
शिवस्याभिन्नरूपा सा हृदयेऽन्तस्तु मन्थका ॥९३॥

कालसंकर्शिणीकालीभयानकक्रमाद्गता  ।
शान्ता या निस्तरङ्गार्णवश्चक्रेश्वरसूचका ॥९४॥

योऽद्वयो बहुतारूपा यस्मिन्नतोऽनुबिम्बिताः  ।
यदैव सहसा सोऽद्वयशब्दार्थप्रकाशकः ॥९५॥

Bhairavīpūjanaṃ tadyaitaccidambhodhimanthanaṃ  |
Śivasyābhinnarūpā sā hṛdaye'ntastu manthakā || 93 ||

Kālasaṃkarśiṇīkālībhayānakakramādgatā  |
Śāntā yā nistaraṅgārṇavaścakreśvarasūcakā || 94 ||

Yo'dvayo bahutārūpā yasminnato'nubimbitāḥ  |
Yadaiva sahasā so'dvayaśabdārthaprakāśakaḥ || 95 ||

This is (etat) the (tat) Churning of the Ocean of Consciousness (cit-ambhodhi-manthanam), the Worship of Bhairavī (bhairavī-pūjanam), Who (yā) is the (sā) Churner (Herself) (manthakā) in one’s heart --i.e. Center-- (hṛdaye…antaḥ), the Changeless Form of Śiva (śivasya-abhinna-rūpā), (Who is) coming forth from the fearful Process of Kālī Who is the Devourer of Time (yā…kāla-saṃ-karśiṇī-kālī-bhayānaka-kramāt…gatā), (and) calm (śāntā) (like) the waveless Ocean (nistaraṅga-arṇavaḥ) (and) the Revealer of the Lord of the Wheel (cakra-īśvara-sūcakā), Who (yaḥ) is One without a second (advayaḥ); therefore (ataḥ), in Whom (yasmin) the appearances of the multitude (of beings) (bahu-tā-rūpāḥ) (become) reflected (anubimbitāḥ) when (yadā…eva) He (saḥ) suddenly (sahasā) makes the meaning of the word ‘non-duality’ clear (advaya-śabda-artha-prakāśakaḥ). || 93-95 ||

Notes:

This process is also called the Churning of the Ocean of Consciousness, the fearful process of Kālī --i.e. the Destroyer of Time--, in which Śiva’s Changeless Form, Bhairavī takes place in the Center between ‘internal’ and ‘external’ as one’s Thoughtless Self. She consumes the difference between the two continually to burst forth into the senses as the Consciousness of Oneness. This Oneness is Her Waveless Nature, the Awareness of the Lord of the Wheel of manifestation, Who always remains the same just as the ocean, even with its playful wavings. His Waves are like the ideas of the multitude of beings in this world. The symbolism of the verses must thus be clear.

𑆑𑆼𑆮𑆬𑆠𑇀𑆮𑆁 𑆪𑆡𑆳 𑆠𑆢𑇀𑆪𑆢𑇀𑆓𑇀𑆫𑆳𑆲𑆑𑆳𑆢𑆴𑆮𑆴𑆬𑆳𑆪𑆑𑆩𑇀  𑇅
𑆱𑇀𑆮𑆥𑇀𑆫𑆩𑆳𑆟𑆱𑇀𑆪 𑆤𑆵𑆡𑆳𑆪𑆳 𑆤𑆴𑆓𑆫𑆟𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆩𑇀 𑇆𑇙𑇖𑇆

𑆱𑇀𑆮𑆒𑆼 𑆥𑆫𑆴𑆩𑆴𑆠𑆳𑆪𑆳𑆮𑇀𑆪𑆳𑆥𑆑𑆳𑆪 𑆨𑆽𑆫𑆮𑆁 𑆲𑆴 𑆪𑆂  𑇅
𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆱𑆠𑇀𑆪𑆁 𑆠𑆡𑆳 𑆤𑆳𑆡𑆾 𑆨𑆽𑆫𑆮 𑆅𑆠𑆴 𑆑𑆡𑇀𑆪𑆠𑆼 𑇆𑇙𑇗𑇆

𑆨𑆽𑆫𑆮𑆾𑇁𑆑𑇀𑆫𑆩𑆮𑆑𑇀𑆠𑇀𑆫𑆓𑇀𑆫𑆱𑇀𑆠𑆑𑆳𑆬𑆓𑇀𑆫𑆱𑆤𑆼𑆤 𑆱𑆂  𑇅
𑆪𑆠𑆯𑇀𑆖 𑆩𑆳𑆤𑆩𑆼𑆪𑆳𑆁𑆯𑆩𑆣𑇀𑆪𑆓𑆯𑇀𑆖𑆴𑆢𑇀𑆮𑆴𑆫𑆳𑆘𑆠𑆼 𑇆𑇙𑇘𑇆

𑆪𑆳 𑆠𑆠𑇀𑆠𑇀𑆮𑆩𑆼𑆑𑆩𑆼𑆮𑆁 𑆱𑆸𑆰𑇀𑆛𑇀𑆪𑆳𑆢𑆵𑆤𑆳𑆁 𑆘𑆓𑆠𑆾 𑆮𑆴𑆣𑆼𑆂  𑇅
𑆱 𑆖𑆽𑆮 𑆖𑆴𑆢𑇀𑆮𑆴𑆑𑆳𑆱𑆾𑇁𑆥𑆴 𑆱𑇀𑆮𑆪𑆩𑆼𑆮 𑆱𑇀𑆮𑆯𑆑𑇀𑆠𑆴𑆩𑆳𑆤𑇀 𑇆𑇙𑇙𑇆

केवलत्वं यथा तद्यद्ग्राहकादिविलायकम्  ।
स्वप्रमाणस्य नीथाया निगरणप्रकाशितम् ॥९६॥

स्वखे परिमितायाव्यापकाय भैरवं हि यः  ।
स्वात्मसत्यं तथा नाथो भैरव इति कथ्यते ॥९७॥

भैरवोऽक्रमवक्त्रग्रस्तकालग्रसनेन सः  ।
यतश्च मानमेयांशमध्यगश्चिद्विराजते ॥९८॥

या तत्त्वमेकमेवं सृष्ट्यादीनां जगतो विधेः  ।
स चैव चिद्विकासोऽपि स्वयमेव स्वशक्तिमान् ॥९९॥

Kevalatvaṃ yathā tadyadgrāhakādivilāyakam  |
Svapramāṇasya nīthāyā nigaraṇaprakāśitam || 96 ||

Svakhe parimitāyāvyāpakāya bhairavaṃ hi yaḥ  |
Svātmasatyaṃ tathā nātho bhairava iti kathyate || 97 ||

Bhairavo'kramavaktragrastakālagrasanena saḥ  |
Yataśca mānameyāṃśamadhyagaścidvirājate || 98 ||

Yā tattvamekamevaṃ sṛṣṭyādīnāṃ jagato vidheḥ  |
Sa caiva cidvikāso'pi svayameva svaśaktimān || 99 ||

As (yathā) that (tat) Reality of ‘being alone’ (kevala-tvam) which (yat) shines through devouring (nigaraṇa…prakāśitam) the stratagem (nīthāyāḥ) of one’s own (limited) cognition (sva-pramāṇasya) (and) causes the dissolution of the subject, etc. --i.e. subject and objects-- (grāhaka-ādi-vilāyakam) into one’s own Consciousness (sva-khe) is truly (hi) horrific (bhairavam) for the limited (parimitāya) individual --lit. who does not pervade everything-- (avyāpakāya); therefore (tathā), the Lord (nāthaḥ), Who (yaḥ) is the Reality of one’s own real Self (sva-ātmā-satyam), is (iti) called (kathyate) ‘Bhairava’ --lit. the terrible one-- (bhairavaḥ). || 96-97 ||

Bhairava (bhairavaḥ) pervades the middle of the portions like subject and object (māna-meya-aṃśa-madhya-gaḥ) through the Devouring of Time by the Mouth of non-succession (akrama-vaktra-grasta-kāla-grasanena), and (ca) He (saḥ) appears (virājate) as Consciousness (cit), which (yā) is the only (evam) Single (ekam) Reality (tattvam) of the manifestation, etc. --i.e. manifestation, maintenance and dissolution-- (sṛṣṭi-ādīnām) of the formation (vidheḥ) of the world (jagataḥ), and (ca…eva) being United with His own Power (sva-śaktimān), He (saḥ) is even the Expansion of Consciousness (cit-vikāsaḥ…api) Himself (svayam…eva). || 98-99 ||

Notes:

Bhairava’s nature is Solitary. He is the only Being Who is existing always and everywhere. He appears as many just because of limited perception, of which purification is the desired purpose of this composition. Perception is said to be ‘purified’ when the triad of ‘subject, cognition and object’ dissolves into Oneness in one’s Self-Consciousness. Due to the influence of the idea of the ‘multitude’ of beings that is based on one’s identification with one’s physical body, etc., such dissolution is truly horrific or terrifying because of the appearance of the illusion of death --i.e. kāla--. Hence, the All-pervading Lord Who is not divided by the aforesaid triad is called ‘Bhairava’, the Supreme Being. He is though not divided by the succession of the triad called subject, etc., but He pervades them as their Core. He is not different from His Power called Bhairavī, then when He is united with Her during the spiritual process, only He becomes the Expansion of Consciousness, the All-pervading Being Himself, Who Creates, Maintains and Dissolves the Universe according to His Playful nature.

𑆠𑆱𑇀𑆪𑆳𑆑𑆸𑆠𑇀𑆫𑆴𑆩𑆫𑆷𑆥𑆳𑆠𑇀𑆱𑆲𑆱𑆳 𑆪 𑆄𑆓𑆠𑆂 𑆱𑆢𑆳  𑇅
𑆇𑆠𑇀𑆥𑆳𑆠 𑆇𑆥𑆬𑆩𑇀𑆨𑆾𑇁𑆥𑆴 𑆑𑆸𑆠𑇀𑆫𑆴𑆩𑆾 𑆤 𑆪𑆠𑆂 𑆑𑇀𑆫𑆩𑆂 𑇆𑇑𑇐𑇐𑇆

तस्याकृत्रिमरूपात्सहसा य आगतः सदा  ।
उत्पात उपलम्भोऽपि कृत्रिमो न यतः क्रमः ॥१००॥

Tasyākṛtrimarūpātsahasā ya āgataḥ sadā  |
Utpāta upalambho'pi kṛtrimo na yataḥ kramaḥ || 100 ||

Which (Expansion) (yaḥ) always (sadā) rises (āgataḥ) in a flash (sahasā) due to His uncreated Nature (tasya…akṛtrima-rūpāt), because (yataḥ) sudden (utpātaḥ) recognition (upa-lambhaḥ) is not (na) a created (kṛtrimaḥ) sequence (of experiences) (kramaḥ).  || 100 ||

Notes:

Regarding the recognition of Supreme Consciousness, Venerable Śivasūtra-s say that Bhairava rises in a flash. This means He cannot appear as a sequence of experiences or samādhi-s what yogin-s face during their journey. He is beyond the succession of ‘creation’, etc.; therefore, He appears in a flash as Expanded Consciousness in His own Abode where there is no space, no Time, but there is not even the absence of these. He does not come and go, as He always Exists.

𑆇𑆥𑆬𑆩𑇀𑆨𑆱𑇀𑆠𑆶 𑆱𑆠𑇀𑆠𑆳𑆪𑆳𑆂 𑆱𑇀𑆦𑆶𑆛𑆠𑆳𑆑𑆸𑆠𑇀𑆫𑆴𑆩𑆳𑆠𑇀𑆩𑆤𑆂  𑇅
𑆑𑆳𑆬𑆑𑆷𑆛𑆳𑆤𑇀𑆠𑆬𑆵𑆤𑆳 𑆪𑆳 𑆤𑆴𑆠𑇀𑆪𑆳𑆪𑆳𑆂 𑆑𑇀𑆫𑆵𑆝𑆤𑆳𑆫𑇀𑆡𑆠𑆂 𑇆𑇑𑇐𑇑𑇆

𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆥𑇀𑆫𑆱𑆳𑆢𑆼𑆤 𑆤𑆴𑆫𑇀𑆤𑆴𑆑𑆼𑆠𑆮𑆴𑆑𑆳𑆱𑆴𑆠𑆳  𑇅
𑆪𑆱𑇀𑆪𑆳𑆁 𑆠𑇀𑆫𑆪𑆳𑆢𑇀𑆪𑆤𑆳𑆒𑇀𑆪𑆳𑆤𑇀𑆠𑆂 𑆱 𑆱𑆢𑆳 𑆪𑆾 𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆂 𑇆𑇑𑇐𑇒𑇆

उपलम्भस्तु सत्तायाः स्फुटताकृत्रिमात्मनः  ।
कालकूटान्तलीना या नित्यायाः क्रीडनार्थतः ॥१०१॥

कालग्रासप्रसादेन निर्निकेतविकासिता  ।
यस्यां त्रयाद्यनाख्यान्तः स सदा यो व्यवस्थितः ॥१०२॥

Upalambhastu sattāyāḥ sphuṭatākṛtrimātmanaḥ  |
Kālakūṭāntalīnā yā nityāyāḥ krīḍanārthataḥ || 101 ||

Kālagrāsaprasādena nirniketavikāsitā  |
Yasyāṃ trayādyanākhyāntaḥ sa sadā yo vyavasthitaḥ || 102 ||

Recognition (upa-lambhaḥ) of the Uncreated Self (akṛtrima-ātmanaḥ) is obviousness (sphuṭa-tā) of Eternal (nityāyāḥ) Existence (sattāyāḥ), which (yā) is cloaked by the Trick of Time (kāla-kūṭa-anta-līnā) for the sake of playing (krīḍana-arthataḥ).  || 101 ||

By the Grace of the Devouring of Time (kāla-grāsa-prasādena), the Abodeless Expansion (takes place) (niḥ-niketa-vikāsitā), in which (yasyām) that (saḥ) which (yaḥ) begins with the triad (of manifestation, maintenance and dissolution) and ends with the Nameless (traya-ādi-anākhya-antaḥ) rests (vyavasthitaḥ) forever (sadā).  || 102 ||

Notes:

Let the Grace of the Devouring of Time unleashed! Let the Abodeless Expansion of Supreme Consciousness prevail! It is only That in which manifestation, maintenance and dissolution of the universe rests along with the Nameless Perceiver of this three, as this four constitute the Fifth called the Supreme Light of Existence. This is the meaning of this book. Let the Lord be Praised Forever!

𑇆𑆅𑆠𑆴 𑆢𑆶𑆫𑇀𑆮𑆳𑆱𑆾𑆤𑆳𑆩𑆑𑆸𑆠𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆥𑇀𑆫𑆑𑆳𑆯𑆾 𑆨𑆳𑆱𑆳𑆮𑆴𑆨𑆷𑆠𑆪𑆼𑇆

॥इति दुर्वासोनामकृतकालग्रासप्रकाशो भासाविभूतये॥

 || Iti durvāsonāmakṛtakālagrāsaprakāśo bhāsāvibhūtaye ||

Here ends (iti) the ‘Kālagrāsaprakāśaḥ’ or ‘The Light of Devouring of Time’, written by someone by the name Durvāsāḥ (durvāsas-nāma-kṛta-kāla-grāsa-prakāśaḥ) for the Glory of Bhāsā or Supreme Light (bhāsā-vibhūtaye). ||

𑇆𑆅𑆠𑆴 𑆯𑆴𑆮𑆩𑇀𑇆

॥इति शिवम्॥

 || Iti śivam ||

Translated from Sanskrit by David Durvāsāḥ
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