Kaulasūtrāṇi
Kaula Aphorisms
इन्त्रोदुच्तिओन्
ॐ स्वस्ति प्रजाभ्यः ।
ॐ श्रीशारदादेव्यै नमः ।
Introduction
Oṁ svasti prajābhyaḥ |
Oṁ śrīśāradādevyai namaḥ |
Om̐ (Om̐) blessing (svasti) for humankind (prajābhyaḥ)! |
Om̐ (Om̐) Salutation to venerable Śāradādevī --i.e. the Goddess of Wisdom-- (śrī-śāradā-devyai)! |
अथ कौलसूत्रान्तर्गतानि कानिचित् सूत्राणि लिख्यन्ते आदर्शछिन्नभिन्नत्वात् ।
षड्दर्शनव्यतिरिक्तेऽर्थे सूत्रधारभुवं श्रितः ।
रुद्रावतारो दुर्वासाः स्तूयते स्पर्शकामसूः॥
Atha kaulasūtrāntargatāni kānicit sūtrāṇi likhyante
ādarśachinnabhinnatvāt |
Ṣaḍdarśanavyatirikte'rthe sūtradhārabhuvaṃ śritaḥ |
Rudrāvatāro durvāsāḥ stūyate sparśakāmasūḥ ||
Now (atha) begins the secrets of Kaulasūtra-s (kaula-sūtra-antar-gatāni) written (likhyante) in the form of several (kānicit) aphorisms (sūtrāṇi) (rising) from the State which is different from what is limited by the eyes --i.e. its not seen by the eyes of duality-- (ādarśa-chinna-bhinna-tvāt). The ground (on which) the aphorisms are seated (sūtra-dhāra-bhuvam) is connected with (śritaḥ) the Goal (arthe) of the Excessive Doctrine of the Six --i.e. the Goal of all the Six Doctrines - “Universal meaning” -- (ṣaṣ-darśana-vyatirikte) (in which) Durvāsāḥ (durvāsāḥ), the Incarnation of Rudra --i.e. Śiva-- (rudra-avatāraḥ), the Bestower of ‘Touch’ --lit. ‘the one who fulfills the desire (for Realization) by means of the Touch of one’s own Self’-- (sparśa-kāmasūḥ) is praised (stūyate). ||
यच्छ्रीनाथमुखारविन्दमधुपाः श्रीमौनिनाथादयः ।
षड्दर्शनातिशायिशासनवरं सम्बध्निरे कौलिकम् ।
यद्दुर्वाससि निष्क्रिये प्रथितमप्युन्मत्तनाथः कुलम्
संचर्व्याविरभावयत्तदुभयं सूत्रैर्मया बध्यते॥
Yacchrīnāthamukhāravindamadhupāḥ śrīmaunināthādayaḥ |
Ṣaḍdarśanātiśāyiśāsanavaraṃ sambadhnire kaulikam |
Yaddurvāsasi niṣkriye prathitamapyunmattanāthaḥ kulam
saṃcarvyāvirabhāvayattadubhayaṃ sūtrairmayā badhyate ||
(That) which (yat) is collected (sambadhnire) (from) the Nectar of the Lotus of the Mouth of Śrīnāthaḥ (śrī-nātha-mukha-aravinda-madhupāḥ) (and) begins with venerable Maunināthaḥ --i.e. maybe Siddhanāthaḥ mentioned in Chummāsaṃketaprakāśaḥ-- (śrī-mauni-nāthādayaḥ), (and) greater than the excessive teachings of the Doctrine of the Six philosophical systems (ṣaṣ-darśana-ati-śāyin-śāsana-varam) is the Kaulika --i.e. Teachings of Kaula, the Transcendent-- (kaulikam) (, and) which (yat) is revealed to (prathitam) Durvāsāḥ (durvāsasi) (in the form of) ‘Niṣkriyaḥ’ --i.e. Niṣkriyānandanāthaḥ, the author of Chummāsaṃketaprakāśaḥ-- (niṣkriye), than to (api) Unmattanāthaḥ --i.e. maybe Vātūlanāthaḥ the author of Vātūlanāthasūtrāṇi-- (unmatta-nāthaḥ), is the Kula --i.e. Teachings of Kula, the Immanent-- (kulam). (As they) were not kept well (abhāvayat) (according to their) viewpoint (āvis), having masticate (them) (saṃcarvya), I (mayā) gathered (badhyate) both (tat-ubhaya) --Kaula and Kula-- (in the form of) sūtra-s (sūtraiḥ). ||
अविच्छिन्नमोवल्लिक्रमायातमरीचिसंक्रमणमेवैको गुरुः ॥१॥
Avicchinnamovallikramāyātamarīcisaṃkramaṇamevaiko guruḥ || 1 ||
The only (eva) one (ekaḥ) Guru (guruḥ) is the Uninterrupted (avicchinnam) Transmission of the Rays (of Consciousness) inherited from the Initiatory Tradition (ovalli-kramāyāta-marīci-saṃkrāmaṇam). || 1 ||
तदुपलब्धमेव तत्त्वमेको देवः ॥२॥
Tadupalabdhameva tattvameko devaḥ || 2 ||
The only one (ekaḥ) God (devaḥ) is nothing but (eva) the Reality (tattvam) perceived by Them --i.e. by the Rays-- (tat-upalabdham). || 2 ||
तस्यैका सहजाहंभावभूमिश्चिच्छक्तिः ॥३॥
Tasyaikā sahajāhaṃbhāvabhūmiścicchaktiḥ || 3 ||
The only (ekā) Power (śaktiḥ) of His (tasya) Consciousness (cit) is the State of Natural Self-awareness (sahaja-aham-bhāva-bhūmiḥ). || 3 ||
चितः प्रथमं प्राणे परिणामात्प्राणः कुलेश्वरः ॥४॥
Citaḥ prathamaṃ prāṇe pariṇāmātprāṇaḥ kuleśvaraḥ || 4 ||
At first (prathamam), due to a change (pariṇāmāt) in the Soul (prāṇe) of Consciousness (citaḥ), vital energy (takes place) (prāṇaḥ) (that is) Kuleśvaraḥ or the Lord of Kula (kula-īśvaraḥ). || 4 ||
तत्प्रपञ्चो विश्वम् ॥५॥
Tatprapañco viśvam || 5 ||
His Expansion (tat-prapañcaḥ) is the universe (viśvam). || 5 ||
भावस्वभाववत्स्वतः स्वातन्त्र्यं कुलेशितुः
समाधानाद्व्युत्थानवत्तु शिवाद्विश्वोदयः ॥६॥
Bhāvasvabhāvavatsvataḥ svātantryaṃ kuleśituḥ
samādhānādvyutthānavattu śivādviśvodayaḥ || 6 ||
The natural (svataḥ) Freedom (svātantryam) of Kuleśitā or the Master of Kula (kula-īśituḥ) is the Essential Nature of Existence (bhāva-sva-bhāvavat), and (tu) the emergence of the universe (takes place) (viśva-udayaḥ) from Śiva (śivāt) because of His intention (samādhānāt), (and that) is the condition of vyutthāna or worldly course (vyutthānavat). || 6 ||
वटधानाभिधारणेन विश्वव्यवहारसतत्त्वानुमानम् ॥७॥
Vaṭadhānābhidhāraṇena viśvavyavahārasatattvānumānam || 7 ||
By maintaining the act of holding the Seed (of the universe) --i.e. I-consciousness-- (vaṭa-dhāna-abhi-dhāraṇena), the means to know the Truth about the activity of the universe (takes place) (viśva-vyavahāra-satattva-anumānam). || 7 ||
पट्टकोद्घाटनं पुस्तकोपदेशः ॥८॥
Paṭṭakodghāṭanaṃ pustakopadeśaḥ || 8 ||
Breaking the two boards (that are the immanent and the transcendent aspects) (paṭṭaka-ut-ghāṭanam) is the teaching of the manuscript --i.e. of the Scriptures-- (pustaka-upadeśaḥ). || 8 ||
Notes:
The source of the meaning behind this aphorism is explained in the Introduction of Chummāsaṃketaprakāśaḥ, called ‘The Abodeless Manuscript’. A Teaching or Intention of Scriptures is to go beyond the senses.
तत्र षड्धातुरसपानमत्तान्तश्चक्रेश्वरी विजृम्भते ॥९॥
Tatra ṣaḍdhāturasapānamattāntaścakreśvarī vijṛmbhate || 9 ||
There, between --i.e. between the two boards-- (tatra…antar), the Mistress of the Wheel --i.e. Self-awareness-- (cakra-īśvarī), (Who is) delighted in consuming the Nectar of the six elements (, which hold the body together) (ṣaṣ-dhātu-rasa-pāna-mattā), awakens (vijṛmbhate). || 9 ||
द्रावकाकारानुकारं कुलम् ॥१०॥
Drāvakākārānukāraṃ kulam || 10 ||
Emulation of the oozing of the letter ‘A’ --i.e. the Supreme Nature of Śiva-- (drāvaka-akāra-anukāram) is Kula (kulam). || 10 ||
पूर्णकृशामध्यगो भैरवः ॥११॥
Pūrṇakṛśāmadhyago bhairavaḥ || 11 ||
(Who) moves --i.e. Exists-- between (the two aspects of Bhairavī that are) ‘Pūrṇa’ or ‘Manifestation’ a.k.a ‘the Immanent’ --lit. ‘full’-- and ‘Kṛśā’ or ‘Dissolution’ a.k.a ‘the Transcendent’ --lit. emaciated-- (pūrṇa-kṛśā-madhya-gaḥ) is Bhairava (bhairavaḥ). || 11 ||
कन्दबिन्दुसंघट्टान्मध्ये सौरधामोदयः ॥१२॥
Kandabindusaṃghaṭṭānmadhye sauradhāmodayaḥ || 12 ||
Due to the union or friction of Kanda --i.e. the bulbous root where Śrīkuṇḍalinī rests-- and Bindu --i.e. I-consciousness-- (kanda-bindu-saṃghaṭṭāt) in the middle (madhye), rises the Divine Abode (saura-dhāma-udayaḥ). || 12 ||
रश्मिकुलोदयो भवोद्भवो दिनमपवर्गो रश्मिविश्रामो निशा ॥१३॥
Raśmikulodayo bhavodbhavo dinamapavargo raśmiviśrāmo niśā || 13 ||
The rising of the Totality or Body of the Rays (of Consciousness) (raśmi-kula-udayaḥ) (that is) the Source of manifestation (bhava-udbhavaḥ) is ‘day’ (dinam), (and) the final beatitude (apavargaḥ) (as) the Final Rest of the Rays (in Consciousness) (raśmi-viśrāmaḥ) is ‘Night’ (niśā). || 13 ||
पञ्चधा ह्रस्वदीर्घप्लुतसंधिपराश्रयैः सप्तधा चवर्गैः पञ्चषष्टितमः
संहाराणस्त्रयोदशो मनः षोडशेन्दुर्मतिश्च
षोढार्को मध्ये ऽहन्तास्पदं पावकः शुचिरेकधापि षोडशद्वादशदशधा बिन्दोः
षड्विंशतिकलारूपत्वे पञ्चषष्टितमः उदानस्त्रयोदशी वृत्तिः द्वादशके
प्रतिवृत्तिः पञ्चधाभावविशेषिते आद्याभिश्चतसृभिस्सह पञ्चषष्टितमा
संविन्निरुपाधिस्त्रयोदशीति वर्णधामसंवित्क्रमाणां
प्रत्येकं त्रयोदशात्मता ॥१४॥
Pañcadhā hrasvadīrghaplutasaṃdhiparāśrayaiḥ saptadhā cavargaiḥ
pañcaṣaṣṭitamaḥ saṃhārāṇastrayodaśo manaḥ ṣoḍaśendurmatiśca
ṣoḍhārko madhye 'hantāspadaṃ pāvakaḥ śucirekadhāpi ṣoḍaśadvādaśadaśadhā bindoḥ ṣaḍviṃśatikalārūpatve
pañcaṣaṣṭitamaḥ udānastrayodaśī vṛttiḥ dvādaśake prativṛttiḥ
pañcadhābhāvaviśeṣite ādyābhiścatasṛbhissaha pañcaṣaṣṭitamā
saṃvinnirupādhistrayodaśīti varṇadhāmasaṃvitkramāṇāṃ
pratyekaṃ trayodaśātmatā || 14 ||
The Sixty-fifth (pañcaṣaṣṭitamaḥ) by being dependent on the scope of the ‘Shorts’ --i.e. the short vowels pertaining to the Penetration into Śiva, namely ‘a, i, u, ṛ, ḷ’--, on the ‘Longs’ --i.e. the long vowels pertaining to the Penetration into Śakti, namely ‘ā, ī, ū, ṝ, ḹ ‘-- and on the protracted ones --i.e. ‘e, ai, o, au, aṃ’-- (hrasva-dīrgha-pluta-saṃdhi-parāśrayaiḥ) is Fivefold --i.e. consists of the Five Powers of Śiva-- (pañcadhā), (and) together with the (‘Kavargaḥ’ that is ‘ka, kha, ga, gha, ṅa’ and) ‘Cavargaḥ’ or the group of ‘ca, cha, ja, jha, ña’, (representing Manifestation) (cavargaiḥ) is Sevenfold --i.e. that together are Twelvefold-- (saptadhā), collectively (saṃhārāṇaḥ).
The thirteenth is (trayodaśaḥ) Manas or mind (manaḥ) (that is) the sixteenth Moon (ṣoḍaśa-induḥ) and (ca) the intellect (matiḥ) is the sixfold Sun (ṣoḍha-arkaḥ). In the middle --i.e. between the mind and the intellect (madhye), the seat of I-sense --i.e. ego-- (ahantā-āspadam) shines (pāvakaḥ). Though (they are) one (ekadhā…api), (they are also) the sixteenfold, twelvefold and tenfold (ṣoḍaśa-dvādaśa-daśadhā) radiance (śuciḥ) of Bindu (bindoḥ).
In the Appearance of the Twentysix Kalā (ṣaḍviṃśati-kalā-rūpatve) (, rests) the sixtyfifth (pañca-ṣaṣṭi-tamaḥ) upward rising (udānaḥ). In the Twelvefold (senses) (dvādaśake) (, It appears as) the Thirteenth (trayodaśī) activity (vṛttiḥ). In that (which is) characterised by the Fivefold existence (pañca-dhā-bhāva-viśeṣite), there is the Returning (prativṛttiḥ) together with (saha) that (which) begins (ādyābhiḥ) with the four (catasṛbhiḥ), (and It shines as) the Sixtyfifth (pañcaṣaṣṭitamā) Absolute (nirupādhiḥ) Consciousness (saṃvit), the Thirteenth (trayodaśaḥ). This is (iti) the Thirteenfold Essence (trayodaśa-ātmatā) of the sequences of Consciousness, Abode and the Letters (varṇa-dhāma-saṃvit-kramāṇām) one by one (pratyekam). || 14 ||
इन्दुगतषोडशकलाधारं कौलं शिरः
शिरोपरिवेशः षट्त्रिंशदङ्गुलः ॥१५॥
Indugataṣoḍaśakalādhāraṃ kaulaṃ śiraḥ
śiropariveśaḥ ṣaṭtriṃśadaṅgulaḥ || 15 ||
The Support of the Sixteen Kalā-s contained in Bindu --i.e. lit. the Moon-- (indu-gata-ṣoḍaśa-kalā-ādhāram) is Kaula (kaulam), the Head (śiraḥ). The Halo of the Head (like an exterior appearance) (śiras-pariveśaḥ) has the measure of thirty-six (ṣaṣ-triṃśat-aṅgulaḥ). || 15 ||
Notes:
Bindu here means the uninterrupted Nature of the Light (of the Self) which has the form of the ‘moon’ that is the underlying awareness of all the objects.
शिरसा सह शिरोमरीचीनां सादाशिववक्त्रकल्पना ॥१६॥
Śirasā saha śiromarīcīnāṃ sādāśivavaktrakalpanā || 16 ||
Along with (saha) the Head (śirasā), the imagination of the Rays of the Head (rises) from the Mouth of Sadāśiva --i.e. ‘I am this’ that is the appearance of ‘objectivity’-- (sādā-śiva-vaktra-kalpanā…śiras-marīcīnām). || 16 ||
तस्य ललाटमर्धेन्दुः ॥१७॥
Tasya lalāṭamardhenduḥ || 17 ||
His (tasya) forehead (lalāṭam) is the crescent of the moon (ardha-induḥ). || 17 ||
Notes:
The crescent of the moon is the half-moon or ‘ardhacandra’, which means here that which still has objectivity, but in its appeased form. In other words, in the half-moon, the predominance of Subjectivity makes objectivity calmed down, though it is not disappeared completely.
सूर्याचन्द्रमसौ नाडिगमेन नेत्रे ॥१८॥
Sūryācandramasau nāḍigamena netre || 18 ||
By riding the nāḍī-s --i.e. residing in the body-- (nāḍi-gamena), the measure of Sun and Moon --i.e. cognition and objectivity-- (sūryā-candra-masau) (is created) in (His) Eye (netre). || 18 ||
आस्यहृद्वारे राजदन्ताः प्रलयस्थानभटाः ॥१९॥
Āsyahṛdvāre rājadantāḥ pralayasthānabhaṭāḥ || 19 ||
(His) front teeth (rāja-dantāḥ) are the servants (who are) standing firmly in pralaya or dissolution (pralaya-sthāna-bhaṭāḥ) at the Gate to the Heart (which) belongs to the Mouth (āsya-hṛt-vāre). || 19 ||
व्यक्तवर्णत्वात्सदा पावनी वाक्कुमारी जिह्रा सरस्वती ॥२०॥
Vyaktavarṇatvātsadā pāvanī vākkumārī jihrā sarasvatī || 20 ||
From the divisions of manifestation (vyakta-varṇatvāt), (His) Tongue (jihrā) always (rises) (sadā) (as) the purifying (pāvanī) Virgin Power of Speech (vāk-kumārī) (Who is) Sarasvatī --i.e. the Goddess of Wisdom-- (sarasvatī). || 20 ||
द्वात्रिंशद्वीरवलिता घण्टिका समयेश्वरी ॥२१॥
Dvātriṃśadvīravalitā ghaṇṭikā samayeśvarī || 21 ||
Surrounded by the thirtytwo heroes --i.e. teeth-- (dvātriṃśat-vīra-valitā), the uvula --i.e. from which the Nectar of Immortality flows-- (ghaṇṭikā) is the Mistress of the Place of Meeting --i.e. Union-- (samaya-īśvarī). || 21 ||
एकविंशतिलिङ्गानि एकविंशतिकपालानि ॥२२॥
Ekaviṃśatiliṅgāni ekaviṃśatikapālāni || 22 ||
The twenty-one sings (ekaviṃśati-liṅgāni) are the twenty‑one skull‑bones (, which constitute the cranium) (ekaviṃśati‑kapālāni). || 22 ||
चत्वारः पुरुषाः षोडश्यः शक्तयः ॥२३॥
Catvāraḥ puruṣāḥ ṣoḍaśyaḥ śaktayaḥ || 23 ||
Puruṣa-s (puruṣāḥ) are four (catvāraḥ), the Powers (śaktayaḥ) are Sixteen (ṣoḍaśyaḥ). || 23 ||
हृत्कन्दबिन्दुस्थानानि आस्थानस्थानम् ॥२४॥
Hṛtkandabindusthānāni āsthānasthānam || 24 ||
The different places of the Root, the Heart and Bindu (hṛt-kanda-bindu-sthānāni) are the place of an assembly (āsthāna-sthānam). || 24 ||
मौनं वाचोऽस्तमयात् ॥२५॥
Maunaṃ vāco'stamayāt || 25 ||
Silence (maunam) comes by the disappearance (astamayāt) of speech (vācaḥ). || 25 ||
ईदृश्यसेतुबन्धान्ते पश्चिमाभिमुखं
लिङ्गमदः कुलपद्म वा ॥२६॥
Īdṛśyasetubandhānte paścimābhimukhaṃ
liṅgamadaḥ kulapadma vā || 26 ||
The Liṅga (liṅgam) faces the west (paścima-abhi-mukham) at the end of such a causeway (īdṛśya-setu-bandha-ante). There (adaḥ), (there is) the Lotus of Kula --i.e. from which Śrīkuṇḍalinī rises-- (kula-padma…vā). || 26 ||
जन्माधारकन्दहृद्बिन्दुषु चतुष्पीठी ॥२७॥
Janmādhārakandahṛdbinduṣu catuṣpīṭhī || 27 ||
In the ‘place of birth’, in Kanda or the bulbous root, in the Heart and in Bindu (janma-ādhāra-kanda-hṛt-binduṣu), there are the four sacred seats (catur-pīṭhī). || 27 ||
त्रीणि कारणानि कारणानि ॥२८॥
Trīṇi kāraṇāni kāraṇāni || 28 ||
The three (trīṇi) internal senses (kāraṇāni) are the causes (kāraṇāni). || 28 ||
सृष्टिसंहारयोरन्यो’ न्यहेतुता ॥२९॥
Sṛṣṭisaṃhārayoranyo’ nyahetutā || 29 ||
Other (anyaḥ) than manifestation and dissolution --i.e. sthiti or maintenance-- (sṛṣṭi-saṃhārayoḥ) is the existence of the cause of the ‘other’ --i.e. the existence of difference or objectivity-- (anya-hetu-tā). || 29 ||
उदये चक्रेश्वरचक्रदेवीनां मेलापात्कैवल्याभावोऽ स्तमये
दीपपतङ्गवत् ॥३०॥
Udaye cakreśvaracakradevīnāṃ melāpātkaivalyābhāvo' stamaye dīpapataṅgavat || 30 ||
In the rising (udaye) of the Goddesses of the Wheel of the Lord of the Wheel (cakra-īśvara-cakra-devīnām), the absence of isolation (takes place) (kaivalya-abhāvaḥ) due (to Their) Union (melāpāt) during the disappearance (of duality that) (astamaye) is like a moth (flying into) the fire of a lantern --i.e. becomes vanished in an instant-- (dīpa-pataṅgavat). || 30 ||
सप्तावृतेः पञ्चसु पशवः
अन्त्ययोः पतयो रमन्ते ॥३१॥
Saptāvṛteḥ pañcasu paśavaḥ
antyayoḥ patayo ramante || 31 ||
The limited beings (exist) (paśavaḥ) in the five (pañcasu) of the sevenfold coverings (saptā-āvṛteḥ), (but) in the last two (antyayoḥ), (their) lords (patayaḥ) rejoice (ramante). || 31 ||
चतुष्टये द्वयं भोज्यं साधकतमं
द्वितयं भोक्तैकोऽ न्यस्तेषाम् ॥३२॥
Catuṣṭaye dvayaṃ bhojyaṃ sādhakatamaṃ
dvitayaṃ bhoktaiko' nyasteṣām || 32 ||
In the fourth (Goddess) (catuṣṭaye), (that which) is to be enjoyed (bhojyam) is a twofold (dvitayam) pair (of subject and object) (dvayam) (that is) the most effective (in activity) (sādhakatamam). The Solitary (ekaḥ) Enjoyer (bhoktā) of them (teṣām) is the other --i.e the third--(anyaḥ). || 32 ||
प्रीणयन्ति चतस्रः सृष्टिदेवीप्रभृतयः क्षुधाद्या इव
बलिभिः पतिमन्ततः स्वात्मसमर्पणेन ॥३३॥
Prīṇayanti catasraḥ sṛṣṭidevīprabhṛtayaḥ kṣudhādyā iva
balibhiḥ patimantataḥ svātmasamarpaṇena || 33 ||
Therefore (tataḥ), the Four (catasraḥ) Goddesses of Manifestation, etc. --i.e. Manifestation, Maintenance, Dissolution and the Great Dissolution/the Nameless or 1: Udyoga, 2: Ābhāsa, 3: Carvaṇa and 4: Alaṃgrāsa-- (sṛṣṭi-devī-prabhṛtayaḥ) are like (iva) Hunger (, Thirst, Envy, and Mentation) (kṣudha-ādyā) (and They) please (prīṇayanti) (their) Lord (patimat) by the act of delivering their own Essence or Self --i.e. Themselves-- (sva-ātmā-samarpaṇena) as offerings (to Him) --i.e the Goddesses please their Lord by offering themselves to Him-- (balibhiḥ). || 33 ||
Notes:
Udyoga, etc. are explained under the 9th Sūtra of Vātūlanāthasūtrāṇi.
महाभयमहाक्रोधभूमिकयोरधरोत्तरत्वेऽ प्येकत्रान्ते विश्रमः ॥३४॥
Mahābhayamahākrodhabhūmikayoradharottaratve' pyekatrānte viśramaḥ || 34 ||
Repose (of Consciousness takes place) (viśramaḥ) even (api) in the lower and higher conditions (adhara-uttara-tve) of the stages of the great Fear (of death) and the great Wrath --i.e. the desire to conquer the fear of death-- (mahā-bhaya-mahā-krodha-bhūmikayoḥ) when they finally come together in one place (ekatra-ante). || 34 ||
Notes:
‘Come together in one place’ means that recognition in which these two conditions are the two sides of the same ‘coin’. The duality of these disappears by pervading them as their center.
हृन्मुखरावमर्माणां भ्रंशस्तत्त्वसंस्पर्शात् ॥३५॥
Hṛnmukharāvamarmāṇāṃ bhraṃśastattvasaṃsparśāt || 35 ||
The disappearance (bhraṃśaḥ) of the vulnerable points (which appear as) fear or crying (experienced) in (one’s) chest (hṛt-mukha-rāva-marmāṇām) (takes place) due to the Perception or Understanding of Supreme Reality (tattva-saṃsparśāt). || 35 ||
स्थावरस्य जङ्गमे जङ्गमस्य स्थावरे भूतपरिणामः ॥३६॥
Sthāvarasya jaṅgame jaṅgamasya sthāvare bhūtapariṇāmaḥ || 36 ||
Transformation into (an individual) being (bhūta-pariṇāmaḥ) (takes place) in the immovable (sthāvare) for the movable (jaṅgamasya), (and) in the movable (jaṅgame) for the immovable (sthāvarasya). || 36 ||
नटयोरन्तराले महाश्मशानं टकारः ॥३७॥
Naṭayorantarāle mahāśmaśānaṃ ṭakāraḥ || 37 ||
In the intermediate space (antarāle) between two actors (naṭayoḥ), (there is) the Great Cremation Ground (mahā-śmaśānam), the letter ‘ṭa’ (ṭa-kāraḥ). || 37 ||
एकविंशतिसाहस्रः सषट्शतो हंसाक्षरजपः स विंशतिनालिकसंध्यात्रयप्रचितो
दिवानिशमविशेषेण निखिलप्राणिनाम् ॥३८॥
Ekaviṃśatisāhasraḥ saṣaṭśato haṃsākṣarajapaḥ sa viṃśatinālikasaṃdhyātrayapracito divāniśamaviśeṣeṇa nikhilaprāṇinām || 38 ||
The 21.600 (ekaviṃśati-sāhasraḥ…saṣaṭśataḥ) repetitions of the Imperishable ‘Haṃsa’ (haṃsa-ākṣara-japaḥ) is (saḥ) accumulated or joined together and pronounced in every 24 hours day and night (viṃśati-nālika-saṃdhyā…traya-pracitaḥ…divāniśam) by all the living beings (nikhila-prāṇinām) without any difference --i.e. the continuity of I-consciousness never ceases to exist in anyone-- (aviśeṣeṇa). || 38 ||
कुलार्चनोपयोगि सहजं बहिरन्तः संस्थानं मुद्रा ॥३९॥
Kulārcanopayogi sahajaṃ bahirantaḥ saṃsthānaṃ mudrā || 39 ||
The Act of Standing still (saṃsthānam) naturally --i.e. without effort-- (sahajam) inside as well as outside --i.e. seeing no difference of them-- (bahir-antaḥ) is Mudrā or Seal (mudrā) (, which) serves for the act of praising the Kula --i.e. naturally standing still inside and outside is actually the ‘Worship of the Kula or Totality’, as Kula pervades both planes of Reality at the same time-- (kula-arcana-upa-yogi). || 39 ||
जृम्भात्मरूपामृतं क्षुतमात्मसमाधिः ॥४०॥
Jṛmbhātmarūpāmṛtaṃ kṣutamātmasamādhiḥ || 40 ||
The Nectar of the Appearance of the Essence of Expansion (jṛmbha-ātmā-rūpa-āmṛtam) is Sneezing (kṣutam) (, and It) is the Union with the Self (ātmā-samādhiḥ). || 40 ||
चक्रेशीघट्टनतो निर्धामसंतमसा शिवरात्रिः ॥४१॥
Cakreśīghaṭṭanato nirdhāmasaṃtamasā śivarātriḥ || 41 ||
Due to the Union with the Lord of the Wheel (cakra-īśī-ghaṭṭanataḥ) through the Abodless Universal Darkness --i.e. absence of objectivity-- (nir-dhāma-saṃtamasā), the Night of Śiva (takes place) (śiva-rātriḥ). || 41 ||
ऊर्ध्वाधो ऽश्वत्थजारणिकाष्ठद्वयमन्थानेनैव लिङ्गान्तर्गतभगस्य
भगान्तर्गतलिङ्गस्य चान्तःसंमर्दादग्नीषोमरूपपिण्डव्यक्तिवत्-
प्राणापानसंचाराच्छरीरे कन्दवह्निजन्म ॥४२॥
Ūrdhvādho 'śvatthajāraṇikāṣṭhadvayamanthānenaiva
liṅgāntargatabhagasya bhagāntargataliṅgasya
cāntaḥsaṃmardādagnīṣomarūpapiṇḍavyaktivat-
prāṇāpānasaṃcārāccharīre kandavahnijanma || 42 ||
The upper and lower regions (ūrdhva…adhaḥ) are like the appearance of the compact nature of Agni and Soma (which rise in Sacrificial Fire) (agnīṣoma-rūpa-piṇḍa-vyakti-vat) (, and it is created) only by Churning (the Sacrificial Fire with) the two ‘sticks’ made of the ‘aśvattha’ wood --i.e. Figus religiosa, which is a twofold wooden equipment made of a base (‘mother’) and a drilling part (‘father’) used in ancient Fire Sacrifices-- (aśvattha-jā-araṇi-kāṣṭha-dvaya-manthānena…eva) due to the inner friction or union (antaḥ-saṃmardāt) of the Liṅga (That is) hidden in ‘Desire’--i.e. ‘I’-- (bhaga-antar-gata-liṅgasya) and (ca) of the ‘Desire’ (That is) hidden in the Liṅga --i.e. ‘Am’-- (liṅga-antar-gata-bhagasya) (, When) the Birth of the Fire (which) rises from ‘kanda’ or the bulbous root --i.e. the resting place of Śrīkuṇḍalinī-- (kanda-vahni-janma) (takes place) in the body (śarīre) by means of ‘prāṇa’ and ‘apāna’ --i.e. exhalation and inhalation-- (prāṇa-apāna-saṃcārāt). || 42 ||
Notes:
This Sūtra clearly shows the internalization of the ancient practice of Fire Sacrifice which truly happens in an aspirant during the process of Awakening.
कन्दहृद्विन्दुकलयात्र प्राकृततत्त्वसंख्यार्णा त्रिपाद्गायत्री ॥४३॥
Kandahṛdvindukalayātra prākṛtatattvasaṃkhyārṇā tripādgāyatrī || 43 ||
There (atra), through the portions of kanda, heart and bindu (kanda-hṛd-vindu-kalayā), the flow of several tattvas-s derived from Prakṛti (appears) (prākṛta-tattva-saṃkhya-ārṇā) (, and that is) gāyatrī, having three divisions (tripāt-gāyatrī). || 43 ||
तद्व्याहृतिभिस्तिसृभी रावत्र्यश्रसंस्थानम् ॥४४॥
Tadvyāhṛtibhistisṛbhī rāvatryaśrasaṃsthānam || 44 ||
By means of the utterance of the first three of that (flow) (tat-vyāhṛtibhiḥ…tisṛbhī), standing in the triplet of (mental) noise (takes place) (rāva-tryaśra-saṃsthānam). || 44 ||
कबन्धदर्शनाज्जन्मनाशः ॥४५॥
Kabandhadarśanājjanmanāśaḥ || 45 ||
Due to the appearance of ‘kabandha’ --i.e. the headless or decapitated torso which symbolises the free flow of the Fire of Śrīkuṇḍalinī (Who) is unobstructed by the noise contained in the ‘head’ which consists of individual mind-- (kabandha-darśanāt), annihilation of ‘birth’ (takes place) (janma-nāśaḥ). || 45 ||
प्राणापानमन्त्रिणां हंसनादमन्त्रिणां
महाह्लादमन्त्रिणां च तद्विश्रान्तिरेव च देवता ॥४६॥
Prāṇāpānamantriṇāṃ haṃsanādamantriṇāṃ
mahāhlādamantriṇāṃ ca tadviśrāntireva ca devatā || 46 ||
For those (who successfully) conjur ‘prāṇa’ and ‘apāna’ (prāṇa-āpāna-mantriṇām), (then) conjur the Sound of ‘Haṃsaḥ’ --i.e. I-consciousness-- (haṃsa-nāda-mantriṇām), and (ca…ca) (then) conjur ‘Mahāhlāda’ or ‘Great Delight’ (mahā-āhlāda-mantriṇām), Resting in ‘That’ --‘in Great Delight’ or ‘in one’s own Self’-- (tat-viśrāntiḥ) is the only (eva) ‘Deity’ (to be worshipped) (deva-tā). || 46 ||
पाञ्चभौतिकतत्त्वविचारे ये ॥४७॥
Pāñcabhautikatattvavicāre ye || 47 ||
(This is true for those) who are (ye) in (the process of) investigating the truth of the five gross elements --i.e. external world-- (pāñca-bhautika-tattva-vicāre). || 47 ||
कान्तिरुजाद्वयोरुपेक्षायामन्यत्र धामप्राणतज्जसंवित्क्रमेण उपादेयतायां
पारिशेष्यात्परमात्मतत्त्वोपलब्धिः ॥४८॥
Kāntirujādvayorupekṣāyāmanyatra dhāmaprāṇatajjasaṃvitkrameṇa upādeyatāyāṃ pāriśeṣyātparamātmatattvopalabdhiḥ || 48 ||
In consequence of (pāriśeṣyāt) ‘being indifferent’ to the (upekṣāyām) duality of pleasure and pain (kānti-rujā-dvayoḥ) by means of the Sequence of Consciousness (which) rises from the Life or Power of (Her) Abode (dhāma-prāṇa-tajja-saṃvit-krameṇa), Realization of the Reality of the Supreme Self (takes place) (parama-ātmā-tattva-upalabdhiḥ) elsewhere (anyatra) in the State (which) is Acceptable (upādeyatāyām). || 48 ||
यथाप्राणं यावत्प्राणं च शरीरे चेतनाधिष्ठानम् ॥४९॥
Yathāprāṇaṃ yāvatprāṇaṃ ca śarīre cetanādhiṣṭhānam || 49 ||
And (ca) until prāṇa or (individual) vital energy (exists) (yāvat-prāṇam), the Abode of Consciousness (lies) (cetanā-ādhiṣṭhānam) in the body (śarīre), according to one’s own power --i.e. naturally-- (yathā-prāṇam). || 49 ||
भावभूतसंविदामन्ते निःस्वभावतापर्यवसानम् ॥५०॥
Bhāvabhūtasaṃvidāmante niḥsvabhāvatāparyavasānam || 50 ||
At the end (ante) of the perception (which) consists of (the) manifestation (of transmigratory existence) (bhāva-bhūta-saṃvidām), the conclusion --i.e. the Final State-- (pari-avasānam) is ‘Niḥsvabhāvatā’ or the State (which is) devoid of any particularity (niḥ-sva-bhāva-tā). || 50 ||
सर्वेषां कामानां फलानां भोगानां विनोदानां
विश्रान्तीनां प्रकृष्टतरः परः कामः फलं भोगो विनोदो
विश्रान्तिरात्मैव प्रत्यभिज्ञातो नान्यदुपेयतमम् ॥५१॥
Sarveṣāṃ kāmānāṃ phalānāṃ bhogānāṃ vinodānāṃ
viśrāntīnāṃ prakṛṣṭataraḥ paraḥ kāmaḥ phalaṃ bhogo vinodo
viśrāntirātmaiva pratyabhijñāto nānyadupeyatamam || 51 ||
(Among) all (sarveṣām) the desires (kāmānām), fruits (phalānām), enjoyments (bhogānām), pastime (vinodānām) and resting --i.e. in different stages during the process of Yoga-- (viśrāntīnām), the Most Excellent (pra-kṛṣṭa-taraḥ) Supreme (paraḥ) Desire (kāmaḥ), Fruit (phalaṃ), Enjoyment (bhogaḥ), Pastime (vinodaḥ) and Resting (viśrāntiḥ) is merely (eva) the Self (ātmā) (, and there is) nothing (na) else (anyat) to be striven after in the highest sense (upeyatamam) by means of Recognition (prati-abhi-jñātaḥ). || 51 ||
नित्यमेव जाग्रदादिचतुष्टयेऽ प्यविच्छिन्नमात्मपूजनम् ॥५२॥
Nityameva jāgradādicatuṣṭaye' pyavicchinnamātmapūjanam || 52 ||
(Then,) the Worship of one’s own Self (in the form of Self-awareness) (ātmā-pūjanam) (shines) without break (avicchinnam) truly (eva) all the time (nityam), even (api) in the fourfold (state of consciousness like) wakefulness, etc. --i.e. wakefulness, dreaming, deep sleep and the Fourth State-- (jāgrat-ādi-catuṣṭaye). || 52 ||
आमुखावभासमानमखिलमहन्तास्पदं
विचार्यमाणं न किञ्चिदप्य्हंभावविषयम् ॥५३॥
Āmukhāvabhāsamānamakhilamahantāspadaṃ
vicāryamāṇaṃ na kiñcidapyhaṃbhāvaviṣayam || 53 ||
The Uninterrupted --i.e. Complete-- Splendour in front of own’s eyes (āmukha-ava-bhāsa-mānam…akhilam) is the Abode of Self-consciousness (ahantā-āspadam), though (api) (It is) not (na) something (kiñcid) to be investigated (as an object) (vicāryamāṇam), (because It is) the Sphere of I-ness --i.e. the Subject-- (aham-bhāva-viṣayam). || 53 ||
परतत्त्वसाक्षात्कार एवैका वास्तवी कथा ॥५४॥
Paratattvasākṣātkāra evaikā vāstavī kathā || 54 ||
(That which) makes the Supreme Reality evident (para-tattva-sākṣāt-kāraḥ) is the only (eva) one (ekā) True (vāstavī) Oral Instruction (kathā). || 54 ||
स्वप्नः परलोकसाक्षात्कारः ॥५५॥
Svapnaḥ paralokasākṣātkāraḥ || 55 ||
(That which) makes the ‘other world’ evident (para-loka-sākṣātkāraḥ) is ‘svapna’ or ‘dreaming’ --i.e. the ‘other world’ or ‘future world’ exists only in imagination-- (svapnaḥ). || 55 ||
कल्यकालावकाशोभयसाक्षात्कारान्महासामरस्यम् ॥५६॥
Kalyakālāvakāśobhayasākṣātkārānmahāsāmarasyam || 56 ||
Due to the vigorous intuitive perception --i.e. Understanding-- of (the reality of) both Time and Space (kalya-kāla-avakāśa-ubhaya-sākṣāt-kārāt), the Great Union (suddenly takes place) (mahā-sāmarasyam). || 56 ||
त्रिपाकाभ्यवहाराद्विगलन्मायामेदोजालं छिन्नपाशं विकसति स्वान्तः ॥५७॥
Tripākābhyavahārādvigalanmāyāmedojālaṃ chinnapāśaṃ vikasati svāntaḥ || 57 ||
Due to the consuming of the threefold food --i.e. the three worlds that are ‘wakefulness’, ‘dreaming’ and ‘deep-sleep’-- (tri-pāka-abhi-avahārāt), the net of the extensive fat of illusion is melting away (vigalan-māyā-medas-jālam), (then) the disappearance of the bonds (chinna-pāśam) expands (vikasati) in one’s own Self or Heart (sva-antaḥ). || 57 ||
अन्यथा हि न जालं धरमुड्डियानी भवति ॥५८॥
Anyathā hi na jālaṃ dharamuḍḍiyānī bhavati || 58 ||
Otherwise (anyathā), (there is) truly (hi) no (na…bhavati) flying up --i.e. release-- (uḍḍiyānī) from the trap (jālam) of the poison of illusion (dharam). || 58 ||
डामरोक्तोपासकसाधकसिद्धिसयुजां सहैव सहसा साहसाचरणात्समरसीभूतानां
वस्तूनां वस्तुनि नान्तरङ्गबहिरङ्गता परस्परम् ॥५९॥
Ḍāmaroktopāsakasādhakasiddhisayujāṃ sahaiva sahasā sāhasācaraṇātsamarasībhūtānāṃ vastūnāṃ vastuni nāntaraṅgabahiraṅgatā parasparam || 59 ||
(For those who are) forcefully --i.e without succession-- united with the understanding of those aspirants (who) worship (that which is) indicated by Astonishment (ḍāmara-ukta-upāsaka-sādhaka-siddhi-sayujām…sahasā…saha…eva) because of practising Boldness (sāhasa-ācaraṇāt), the lack (na) of difference (parasparam) between internal and external states (takes place) (antar-aṅga-bahir-aṅga-tā) in the Reality of the Oneness of all the beings (vastuni…samarasī-bhūtānām…vastūnām). || 59 ||
Additional sūtra-s shared by prof. Sanderson:
कञ्चुकत्रितयापवर्जनात्स्वरूपाविष्कारः ॥
Kañcukatritayāpavarjanātsvarūpāviṣkāraḥ ||
By abandoning the three coverings (of the three states of Consciousness) (kañcuka-tritaya-apavarjanāt), manifestation of one’s own Essential Nature (takes place) (svarūpa-āviṣkāraḥ). ||
द्वादशमरीचीनां प्रियमेलापे नायकावष्टम्भविच्युतिरेकापायात्समयलोपजा
चक्रखण्डना ॥
Dvādaśamarīcīnāṃ priyamelāpe nāyakāvaṣṭambhavicyutirekāpāyātsamayalopajā cakrakhaṇḍanā ||
In priyamelāpa or pleasant --i.e. sequential-- union (priya-melāpe) of the twelve rays (of the senses) (dvādaśa-marīcīnām), the self-confidence of their leader --i.e. of the intellect-- comes to an end (nāyaka-avaṣṭambha-vicyutiḥ) by reducing their number by one (ekāpāyāt). (This is called) ‘Cakrakhaṇḍanā’ or ‘Breaking the wheel’ (of the senses) (cakra-khaṇḍanā) (, which) takes place by breaking their conventional rule (of operation) (samaya-lopajā).
चितो नदीवत्प्रवाहनित्यायाश्चतस्रः सृष्ट्यादिदशा इति दशाक्रमः क्रमार्थः ॥
Cito nadīvatpravāhanityāyāścatasraḥ sṛṣṭyādidaśā iti daśākramaḥ kramārthaḥ ||
The sequence of the four states (daśā-kramaḥ…catasraḥ) of Consciousness like sṛṣṭi or manifestation, etc. --i.e. sṛṣṭi, sthiti, saṃhāra and anākhya-- (sṛṣṭi-ādi-daśā…iti) (that are) intent upon flowing (pravāha-nityāyāḥ) like a river (nadī-vat), is the meaning of ‘Krama’ (krama-arthaḥ). ||
ईदृग्देवताधारे कुले चामुण्डायतनं मुखम् ॥
Īdṛgdevatādhāre kule cāmuṇḍāyatanaṃ mukham ||
In the totality or body (kule) (that is) the receptacle of such deities (of the senses) (īdṛk-devatā-ādhāre), the Mouth (mukham) is the Resting Place of Cāmuṇḍā --i.e. the cremation ground of Sacrifice-- (cāmuṇḍā-āyatanam). ||
॥ इति कौलसूत्राणि ॥
॥इति श्रीशितिकण्ठस्य शुभम्॥
|| Iti kaulasūtrāṇi ||
|| Iti śrīśitikaṇṭhasya śubham ||
|| Here ends (iti) the Kaulasūtra-s (kaulasūtrāṇi) that are (iti) the welfare (śubham) of venerable Śitikaṇṭha (śrī‑śitikaṇṭhasya). ||
Sanskrit source:
ISBN 13: 978-81-246-0577-6
