Kramasadbhāvaḥ
The Essential Nature of the Krama
First Paṭala
Praśnaḥ
The question
(* stands for damages in the manuscript)
* * * * का॥
अम * * * * * हा यत क्ष्ययन्ति पिवन्ति च ।
अशरीराः शरीरस्थाः काल्याराधनतत्पराः ॥१/१॥
* * * * kā ||
Ama * * * * * hā yata kṣyayanti pivanti ca |
Aśarīrāḥ śarīrasthāḥ kālyārādhanatatparāḥ || 1/1 ||
As (yata) ...they drink (pivanti) … totally devoted to the Worship of Kālī (kālī-ārādhana-tatparāḥ) …beyond
the body (aśarīrāḥ), (but)
resting in the body (śarīrasthāḥ)
|| 1/1 ||
तस्मिं चक्रे महाघोरे महामातृभिः संकुले ।
स्वविमर्शदशानिभा * * * * * * * * * * ॥१/२॥
Tasmiṃ cakre mahāghore mahāmātṛbhiḥ saṃkule |
Svavimarśadaśānibhā * * * * * * * * * * || 1/2 ||
In this (tasmin) greatly terrible (mahā-ghore) wheel (cakre), crowded (saṃkule) by the Great Mothers (mahā-mātṛbhiḥ), resembling the state of one’s own Self-awareness (sva-vimarśa-daśā-nibhā)…. || 1/2 ||
काली तु भैरवारूढा महाकालकलाशिनी ।
व्योमरूपा अनन्ताख्या अष्टमूर्तिधरा शिवा ॥१/३॥
Kālī tu bhairavārūḍhā mahākālakalāśinī |
Vyomarūpā anantākhyā aṣṭamūrtidharā śivā || 1/3 ||
Kālī (kālī…tu), the Devourer of the Great Lord of Time (mahā-kāla-kalāśinī), (Who) rises to the status of Bhairava (bhairava-ārūḍhā), and shines as the Sky (of Consciousness) (vyoma-rūpā), (is) called the Endless (ananta-ākhyā). (She) holds the eight aspects (of the five gross elements, subject, cognition and object) (aṣṭa-mūrti-dharā) (, and She is none other than) the Power of Śiva (śivā). || 1/3 ||
पञ्चाशद्रुद्रखचिता चतुःषष्टिस्तु भाविता ।
* * ब्रह्मा तथा विष्णुरुद्रईस्वर एव च ॥१/४॥
Pañcāśadrudrakhacitā catuḥṣaṣṭistu bhāvitā |
* * brahmā tathā viṣṇurudraīsvara eva ca || 1/4 ||
Although (tu), being (bhāvitā) combined with the fifty Rudra-s (pañcāśat-rudra-khacitā), (She is) sixty-four in number (catuḥṣaṣṭiḥ), thus (tathā) (She) is Brahmā (brahmā), Viṣṇu (viṣṇu), Rudra (rudra) and (ca) Īsvara (īsvara) as well (eva). || 1/4 ||
सदाशिवो महादेवो भैरवश्चैव सप्तमः ।
प्रेतत्वे संस्थिता नित्यं तस्या देव्यास्तु सर्वतः ॥१/५॥
Sadāśivo mahādevo bhairavaścaiva saptamaḥ |
Pretatve saṃsthitā nityaṃ tasyā devyāstu sarvataḥ || 1/5 ||
(Moreover, She is) Sadāśiva (sadā-śivaḥ), the Great Lord (mahā-devaḥ), and (ca) also (eva) the seventh (saptamaḥ) Bhairava (bhairavaḥ). She is invisible (pretatve), though (tu) Her (tasyāḥ) Divine Powers (devyāḥ) are eternally (nityam) present (saṃsthitāḥ) everywhere (sarvataḥ). || 1/5 ||
तेषां मध्ये महाभीमो भैरवो वै निरामयः ।
सुश्रूषो गङ्गदो भूत्वा तस्याराधनतत्परः ॥१/६॥
पादौ जग्राह तस्या वै स्तुतिपूर्वमिदं वचः ।
अब्रवीत्तु समासेन भैरवो भैरवीं ततः ॥१/७॥
Teṣāṃ madhye mahābhīmo bhairavo vai nirāmayaḥ |
Suśrūṣo gaṅgado bhūtvā tasyārādhanatatparaḥ || 1/6 ||
Pādau jagrāha tasyā vai stutipūrvamidaṃ vacaḥ |
Abravīttu samāsena bhairavo bhairavīṃ tataḥ || 1/7 ||
The greatly frightening (mahā-bhīmaḥ) Bhairava (bhairavaḥ…vai) (stands) as their (teṣām) Center (madhye), free of the sickness (of spiritual ignorance) (nirāmayaḥ). Becoming (bhūtvā) eagerly engaged in Her Praise (tasya-ārādhana-tatparaḥ) with stammering (gaṅgadaḥ) obedience (suśrūṣaḥ), Bhairava (bhairavaḥ) achieved (jagrāha) Her (tasyāḥ) feet (pādau), and (tu) then (tataḥ) started (his) speech (vacaḥ), after (pūrvam) singing (abravīt) this (idam) Hymn (stuti) to Bhairavī (bhairavīm), as a briefing (samāsena) || 1/6-7 ||
श्रीभैरव उवाच
Śrībhairava uvāca
Venerable (śrī) Bhairava (bhairavaḥ) said (uvāca)
ॐ नमस्ते देवदेवेशि महाकालि नमोऽस्तु ते ।
नमोऽस्तु परमानन्दे निरानन्दे नमोऽस्तु ते ॥१/८॥
Oṃ namaste devadeveśi mahākāli namo'stu te |
Namo'stu paramānande nirānande namo'stu te || 1/8 ||
Oṃ (Oṃ)! Salutation to You (namaste), Oh! Mistress of the God of gods (deva-deve-īśi)! Let there be (astu) Salutation (namas) to You (te). (You are) Supreme Bliss (parama-ānande), the Bliss of Stillness (nirānande)! Let there be (astu) Salutation (namaḥ) to You (te)! Oh! Great Kālī (mahā-kālī)! Let there be (astu) Salutation (namaḥ) to You (te)! || 1/8 ||
नमो नित्ये त्वनित्ये च नमः सदा महात्मिके ।
नमः कुलेशि कौलेशि विज्ञानविभवे नमः ॥१/९॥
Namo nitye tvanitye ca namaḥ sadā mahātmike |
Namaḥ kuleśi kauleśi vijñānavibhave namaḥ || 1/9 ||
Salutation (namaḥ) to You, Oh! Eternal (nitye), but also (tu) Transient (anitye)! And (ca) Salutation (namaḥ) to You forever (sadā), Oh! Glorious (mahā-ātmike)! Salutation to You! (namaḥ) (, Who) Commands the Kula (and) the Kaula (kula-īśi…kaula-īśi)! Oh! Majesty of Wisdom (vijñāna-vibhave)! Salutation to You (namaḥ)! || 1/9 ||
नमः कृतान्तदुर्दान्तकालस्य करणोद्यते ।
नमो मायादिवैभव्यै विश्वजृम्भे रक्ष मे ॥१/१०॥
Namaḥ kṛtāntadurdāntakālasya karaṇodyate |
Namo māyādivaibhavyai viśvajṛmbhe rakṣa me || 1/10 ||
Salutation (namaḥ) (to You!) (, Who acts as the Source (karaṇa-udyate) of untamable Time (, which) causes the end --i.e. death-- (kṛta-anta-durdānta-kālasya). Salutation (namaḥ) (to You!), my (me) Protector (rakṣa)! (You) are shining as the universe (viśva-jṛmbhe), by appearing as māyā and the rest (māyā-ādi-vaibhavyai)! || 1/10 ||
नमो हर्थान्तु तस्यैव मूलं संहरणे क्षमे ।
नमोऽस्तु ते महारौद्रि सौम्यरूपे नमोऽस्तु ते ॥१/११॥
Namo harthāntu tasyaiva mūlaṃ saṃharaṇe kṣame |
Namo'stu te mahāraudri saumyarūpe namo'stu te || 1/11 ||
Let there be (astu) Salutation (namaḥ) to You (te), Oh! Mahāraudri, the Great (Mistress) of Rudra (mahā-raudri)! Let there be (astu) Salutation (namaḥ) to You (te)! the Nature of Soma or the Juice of the Moon --i.e. or maybe the ‘juice of Sacrifice’-- (saumya-rūpe)! Salutation (namaḥ) (to You, Whose) mark is destruction (harthāntu)! (, as You are) capable (kṣame) of withdrawing (saṃharaṇe) the foundation (mūlam). || 1/11 ||
अरूपे अस्वरे गर्भे षोडशान्ते व्यवस्थिते ।
इच्छारूपस्वभावस्थे भैरवेशि नमोऽस्तु ते ॥१/१२॥
Arūpe asvare garbhe ṣoḍaśānte vyavasthite |
Icchārūpasvabhāvasthe bhairaveśi namo'stu te || 1/12 ||
Oh! Formless One (arūpe)! Silent (asvare) Womb (garbhe)! (You are) standing (vyavasthite) at the end of the sixteen (vowels) (ṣoḍaśānte)! Oh! Mistress of Bhairava (bhairava-īśi)!, abiding as one’s Essential Nature composed of Will (icchā-rūpa-sva-bhāva-sthe), let there be (astu) Salutation (namaḥ) to You (te)! || 1/12 ||
ज्ञानोपास्ये महाज्ञाने ज्ञेयरूपे नमोऽस्तु ते ।
क्रियारूपे महारूपे विश्वरूपे नमोऽस्तु ते ॥१/१३॥
Jñānopāsye mahājñāne jñeyarūpe namo'stu te |
Kriyārūpe mahārūpe viśvarūpe namo'stu te || 1/13 ||
Oh! Great Wisdom (mahā-jñāne)! embodying knowables (jñeya-rūpe) (, and) their cognition (jñāna-upāsye)! Let there be (astu) Salutation (namaḥ) to You (te)! Oh! (, Whose) Supreme (mahā) Form (rūpe...rūpe...rūpe) is the Activity (kriyā) of the world (viśva), let there be (astu) Salutation (namaḥ) to You (te)! || 1/13 ||
भावाभावविरामान्ते सर्वाभावे नमोऽस्तु ते ॥१/१४॥
Bhāvābhāvavirāmānte sarvābhāve namo'stu te || 1/14 ||
Oh! You are the absence of everything (sarva-abhāve), when ‘existence’ and ‘non-existence’ cease (bhāva-abhāva-virāmānte)! Let there be (astu) Salutation (namaḥ) to You (te)! || 1/14 ||
आनन्दपदमध्यस्थे आभासान्ते नमोऽस्तु ते ।
आह्लादपदगर्भे तु व्याप्तिरूपे नमोऽस्तु ते ॥१/१५॥
Ānandapadamadhyasthe ābhāsānte namo'stu te |
Āhlādapadagarbhe tu vyāptirūpe namo'stu te || 1/15 ||
Let there be (astu) Salutation (namaḥ) to You (te)! (You are) standing in the midmost Condition of (Spiritual) Bliss (ānanda-pada-madhya-sthe) (, and You are) beyond (all) appearances (ābhāsa-ante)! (You are) the Womb of Joy (āhlāda-pada-garbhe), and (tu) You appear as Pervasion (vyāpti-rūpe), let there be (astu) Salutation (namaḥ) to You (te)! || 1/15 ||
विसर्गान्तपदावस्थे सर्वेश्वरि नमोऽस्तु ते ।
नादरूपे महानादे सादाख्यायै नमोऽस्तु ते ॥१/१६॥
Visargāntapadāvasthe sarveśvari namo'stu te |
Nādarūpe mahānāde sādākhyāyai namo'stu te || 1/16 ||
Let there be (astu) Salutation (namaḥ) to You (te)! (You are) the State at the end of manifestation (visarga-anta-pada-avasthe), Oh! Mistress of the Lord of All (sarva-īśvari)! Oh! You are Nāda (nāda-rūpe) (, and) the Great Nāda (Herself) (mahā-nāde), You are the Power (which) belongs to Sadāśiva (sādākhyāyai). Let there be (astu) Salutation (namaḥ) to You (te)! || 1/16 ||
बिन्दुस्वभावगे रसबिन्द्वाख्ये च नमोऽस्तु ते ।
शक्तिरूपे तु देहस्थे सर्वावस्थे नमोऽस्तु ते ॥१/१७॥
Bindusvabhāvage rasabindvākhye ca namo'stu te |
Śaktirūpe tu dehasthe sarvāvasthe namo'stu te || 1/17 ||
Let there be (astu) Salutation (namaḥ) to You (te)! (You) are present as the Essential Nature of Bindu (bindu-sva-bhāva-ge), and (ca) You are called the Constant Taste (of the Self) (rasa-bindu-ākhye). (You are the) Nature of Śakti (śakti-rūpe) abiding in the body (deha-sthe), but (tu) (You are) also in every condition (sarva-avasthe). Let there be (astu) Salutation (namaḥ) to You (te)! || 1/17 ||
अव्यक्ते व्यक्तिभावस्थे व्याप्तिरूपे नमोऽस्तु ते ।
शिवरूपे महाशान्ते शान्तातीते नमोऽस्तु ते ॥१/१८॥
Avyakte vyaktibhāvasthe vyāptirūpe namo'stu te |
Śivarūpe mahāśānte śāntātīte namo'stu te || 1/18 ||
You are unmanifested (avyakte) (, but) established in the manifested entities (vyakti-bhāva-sthe) (, as You are) pervading (them all) (vyāpti-rūpe). Let there be (astu) Salutation (namaḥ) to You (te)! You are the Nature of Śiva (śiva-rūpe), Supreme Peace (mahā-śānte) beyond ordinary peace (śānta-atīte), Oh! Let there be (astu) Salutation (namaḥ) to You (te)! || 1/18 ||
द्वादशान्ते नवान्ते च षट्त्रिंशान्ते नमोऽस्तु ते ।
हृत्पद्मकर्णिकान्तस्थे ज्वालारूपे नमोऽस्तु ते ॥१/१९॥
Dvādaśānte navānte ca ṣaṭtriṃśānte namo'stu te |
Hṛtpadmakarṇikāntasthe jvālārūpe namo'stu te || 1/19 ||
Let there be (astu) Salutation (namaḥ) to You (te)! (You are) at the end of the twelve (vowels) (dvā-daśa-ante), and (ca) the nine (tattva-s from Prakṛti to Śiva) (nava-ante), (as well as) at the end of the thirty-six principles (of universal manifestation) (ṣaṭ-triṃśa-ante)! Oh! You are at the end of the pericarp of the Lotus of the Heart --i.e. as the Seed-- (hṛt-padma-karṇika-anta-sthe), (and You are) blazing illumination (jvālā-rūpe). Let there be (astu) Salutation (namaḥ) to You (te)! || 1/19 ||
कण्ठदेशे तु नित्यस्थे क्षुधाहर्ति नमो’स्तु ते ।
तालुस्थे तु महाकालि सर्वभक्ष्ये नमोऽस्तु ते ॥१/२०॥
Kaṇṭhadeśe tu nityasthe kṣudhāharti namo’stu te |
Tālusthe tu mahākāli sarvabhakṣye namo'stu te || 1/20 ||
Let there be (astu) Salutation (namaḥ) to You (te)! (You are) always (nitya-sthe) residing in the region of the throat (kaṇṭha-deśe), but (tu) delighted in the hunger (to devour everything) (kṣudhā-harti)! Standing in the palate (tālu-sthe...tu) Oh! Great Kālī (mahā-kāli), consumer of everything (sarva-bhakṣye)! Let there be (astu) Salutation (namaḥ) to You (te)! || 1/20 ||
कोदण्डद्वयमध्यस्थे बिन्द्वन्ते च नमोऽस्तु ते ।
ब्रह्मद्वारे स्थिते कालि वस्तुरूपे नमोऽस्तु ते ॥१/२१॥
Kodaṇḍadvayamadhyasthe bindvante ca namo'stu te |
Brahmadvāre sthite kāli vasturūpe namo'stu te || 1/21 ||
Let there be (astu) Salutation (namaḥ) to You (te)! (You are) resting between the eyebrows (kodaṇḍa-dvaya-madhya-sthe), and (ca) at the end of Bindu (bindu-ante)! Standing firmly (sthite) at the door of Brahma (brahma-dvāre), Oh! Kālī (kāli), Essence of Reality (vastu-rūpe), let there be (astu) Salutation (namaḥ) to You (te)! || 1/21 ||
संहारक्रमगे नित्यं सृष्टिरूपे नमो’स्तु ते ।
कन्दस्थानगते नित्यं कौण्डल्याख्ये नमोऽस्तु ते ॥१/२२॥
Saṃhārakramage nityaṃ sṛṣṭirūpe namo’stu te |
Kandasthānagate nityaṃ kauṇḍalyākhye namo'stu te || 1/22 ||
Oh! (You) appear as manifestation (sṛṣṭi-rūpe), (but You) are present as the process of dissolution (saṃhāra-krama-ge) forever (nityam). Let there be (astu) Salutation (namaḥ) to You (te)! Oh! (You are) forever (nityam) rising from the foundation known as Kanda (kanda-sthāna-gate) (, and thus You are) called Kuṇḍalinī (kauṇḍalya-ākhye). Let there be (astu) Salutation (namaḥ) to You (te)! || 1/22 ||
मत्तगन्धकवाहस्थेऽपानरूपे नमोऽस्तु ते ।
षट्चक्रवर्जिते कालि चक्रान्तेशि नमोऽस्तु ते ॥१/२३॥
Mattagandhakavāhasthe'pānarūpe namo'stu te |
Ṣaṭcakravarjite kāli cakrānteśi namo'stu te || 1/23 ||
Let there be (astu) Salutation (namaḥ) to You (te)! (You are) present in the flow of the fragrance of intoxication (matta-gandhaka-vāha-sthe) (, and thus) Your form is Inhalation (apāna-rūpe)! Oh! Kālī (kāli). You are devoid of the six cakra-s (ṣaṭ-cakra-varjite), (as You are) the Mistress at the end of the cakra-s (cakra-anta-īśi). Let there be (astu) Salutation (namaḥ) to You (te)! || 1/23 ||
षोडशाधारनिर्मुक्ते चाधारान्ते नमोऽस्तु ते ।
त्रिलक्षान्ते अलक्षस्थे निर्लक्षे च नमोऽस्तु ते ॥१/२४॥
Ṣoḍaśādhāranirmukte cādhārānte namo'stu te |
Trilakṣānte alakṣasthe nirlakṣe ca namo'stu te || 1/24 ||
Let there be (astu) Salutation (namaḥ) to You (te)! (Because) oh! (You are) free of the sixteen supports (ṣoḍaśa-ādhāra-nirmukte), and (ca) You are the end of supports (ādhāra-ante)! (You are) the conclusion of the three marks (tri-lakṣānte), yet standing without any of them (alakṣa-sthe), but also (ca) You are beyond all marks (nirlakṣe). Let there be (astu) Salutation (namaḥ) to You (te)! || 1/24 ||
व्योमभावकलातीते अव्यक्तेशि नमोऽस्तु ते ।
खण्डरूपपदातीते रूपान्तेशि नमोऽस्तु ते ॥१/२५॥
Vyomabhāvakalātīte avyakteśi namo'stu te |
Khaṇḍarūpapadātīte rūpānteśi namo'stu te || 1/25 ||
Let there be (astu) Salutation (namaḥ) to You (te)! Oh! (You are) beyond the sphere of entities (residing) in the (Supreme) Sky (vyoma-bhāva-kalā-ātīte), (and You are) the Mistress of the unmanifest (avyakta-īśi) beyond the state of the ‘broken (wheel)’ (khaṇḍa-rūpa-pada-ātīte). You are the Mistress in Whom all forms end (rūpa-anta-īśi). Let there be (astu) Salutation (namaḥ) to You (te)! || 1/25 ||
जाग्रत्स्वप्नसुषुप्त्यन्ते तूर्यान्तेशि नमोऽस्तु ते ।
सर्वे सर्वेश्वरेश्यन्ते निराधारे निरामये ॥१/२६॥
Jāgratsvapnasuṣuptyante tūryānteśi namo'stu te |
Sarve sarveśvareśyante nirādhāre nirāmaye || 1/26 ||
Let there be (astu) Salutation (namaḥ) to You (te)! (You are) beyond wakefulness, dreaming and deep sleep (jāgrat-svapna-suṣupti-ante), Oh! Mistress, into whom Turya culimnates (tūrya-anta-īśi)! Oh! (You are) All (sarve) (, but also) beyond (even) the Mistress of the Lord of All (sarva-īśvara-īśi-ante), devoid of supports (nirādhāre) (and) sickness (nirāmaye). Let there be (astu) Salutation (namaḥ) to You (te)! || 1/26 ||
अव्यक्ते अच्युते ब्रह्मे परमे विश्वरूपके ।
साकारे तु निराकारे सर्वाकारे नमोऽस्तु ते ॥१/२७॥
Avyakte acyute brahme parame viśvarūpake |
Sākāre tu nirākāre sarvākāre namo'stu te || 1/27 ||
Let there be (astu) Salutation (namaḥ) to You (te)! Oh! Unmanifest (avyakte)! You remain eternally (the Essence of one’s being) (acyute), oh Supreme (parame) Brahma (brahme)! You appear as the (whole) world (viśva-rūpake)! Let there be (astu) Salutation (namaḥ) to You (te)! You are endowed with forms (sākāre), yet (tu) Formless (nirākāre), (and) existing in all the forms (sarvākāre). Let there be (astu) Salutation (namaḥ) to You (te)! || 1/27 ||
नमोऽस्तु देवि आदौ च मध्ये तुभ्यं नमोऽस्तु ते ।
एतत्स्तुतिपदं कृत्वा तथेदं वाक्यमब्रवीत् ॥१/२८॥
Namo'stu devi ādau ca madhye tubhyaṃ namo'stu te |
Etatstutipadaṃ kṛtvā tathedaṃ vākyamabravīt || 1/28 ||
Let there be (astu) Salutation (namaḥ) to You (te)! (only) to You! (tubhyaṃ) oh Devī! (devi) at the beginning (ādau) and (ca) in the middle (of all states) (madhye)! Let there be (astu) Salutation (namaḥ) to You (te)!
Having composed (kṛtvā) this (etat) Hymn of Praise (stuti-padam), thus (tathā), this (idam) speech (vākyam) is presented (to You) (abravīt) --i.e. by composing this hymn, I began my speech, offering these questions to You--! || 1/28 ||
श्रीभैरव उवाच
Śrībhairava uvāca
Venerable (śrī) Bhairava (bhairavaḥ) said (uvāca)
अस्मिन्पीठे महाभीमे वीरवीरैः सुसंकुले ।
किमर्थमागताः सर्वे चतुःषष्टिर्महाबलाः ॥१/२९॥
Asminpīṭhe mahābhīme vīravīraiḥ susaṃkule |
Kimarthamāgatāḥ sarve catuḥṣaṣṭirmahābalāḥ || 1/29 ||
Why (kim-artham) the sixty-four (catuḥ-ṣaṣṭiḥ) exceedingly Great Powers (mahā-balāḥ) come to (āgatāḥ) this (asmin) extremely fearful (mahā-bhīme) Pīṭha or Seat (pīṭhe), crowded by (susaṃkule) the bravest of the brave (vīra-vīraiḥ) everywhere (sarve)?
योगिनीवीरवीरैश्च वीरजाः परमेश्वरि ।
त्वयाराधनसंसक्ता महायोगेन्द्राः सोत्सुकाः ॥१/३०॥
नित्ययुक्ता विधानज्ञाः सर्वे सर्वेषु चाग्रगाः ।
त्वया सुश्रूषणे रता अत्यन्तमुदिताननाः ॥१/३१॥
प्राञ्जलिप्रणताः सर्वे अग्रस्थाः किं प्रयोजनम् ।
एतदनुग्रहाद्देवि वद मे परमेश्वरि ॥१/३२॥
Yoginīvīravīraiśca vīrajāḥ parameśvari |
Tvayārādhanasaṃsaktā mahāyogendrāḥ sotsukāḥ || 1/30 ||
Nityayuktā vidhānajñāḥ sarve sarveṣu cāgragāḥ |
Tvayā suśrūṣaṇe ratā atyantamuditānanāḥ || 1/31 ||
Prāñjalipraṇatāḥ sarve agrasthāḥ kiṃ prayojanam |
Etadanugrahāddevi vada me parameśvari || 1/32 ||
Oh Supreme Mistress (parama-īśvari)! The great adepts of Yoga (mahā-yoga-indrāḥ), the descendants of heroes (vīrajāḥ) (who are) fond of Your Worship (tvayā-ārādhana-saṃsaktāḥ), together with (ca) mighty warriors and yoginī-s (yoginī-vīra-vīraiḥ) (, and) all (sarve) the teachers (vidhāna-jñāḥ) everywhere (sarveṣu) are present (agragāḥ). They are anxious (sotsukāḥ), and (ca) always busy (in spiritual activity) (nitya-yuktā). Being desirous of hearing (suśrūṣaṇe) from You (tvayā), (they are) here (agrasthāḥ), (and) amused (ratāḥ) with their face (reflecting) unlimited Joy (atyanta-muditā-ananāḥ), bowing down with hollowed open hands --i.e. as a sign of respectful begging-- (pra-añjali-praṇatāḥ). Oh Parameśvarī (parameśvari)!, oh Devī (devi)! grace me (anugrahāt), and tell (vada) me (me) what (kim) is this (etat) motive (prayojanam) in all of them (sarve)?
श्रीदेव्युवाच
Śrīdevyuvāca
Venerable (śrī) Devī (devī) said (uvāca):
किं वा तु परमेशान पृच्छसे मां कपालधृक् ।
किं वा प्रयोजनं ते वै किं वा प्रश्नस्य कारणम् ॥१/३३॥
किं वा तुभ्यं वहन्त्यताः पृच्छ त्वं तु परं शिवम्॥
किं वा स्वभावभावेन पृच्छसे तु महामते ॥१/३४॥
किं वास्ति परमा भक्तिः तस्यैवार्थस्य किं फलम् ।
वदाम्यसंशयं तुभ्यं पृच्छसे तु यथा मम ॥१/३५॥
Kiṃ vā tu parameśāna pṛcchase māṃ kapāladhṛk |
Kiṃ vā prayojanaṃ te vai kiṃ vā praśnasya kāraṇam || 1/33 ||
Kiṃ vā tubhyaṃ vahantyatāḥ pṛccha tvaṃ tu paraṃ śivam ||
Kiṃ vā svabhāvabhāvena pṛcchase tu mahāmate || 1/34 ||
Kiṃ vāsti paramā bhaktiḥ tasyaivārthasya kiṃ phalam |
Vadāmyasaṃśayaṃ tubhyaṃ pṛcchase tu yathā mama || 1/35 ||
But (vā...tu), Oh! Supreme Ruler (parama-īśāna), Holder of the Skull (kapāla-dhṛk)! Why (kim) do You ask (pṛcchase) me (mām)? What (kim…vā) is Your (te) purpose (prayojanam), and (vai...vā) what (kim) is the cause (kāraṇam) of (this) question (praśnasya)?
Why (kim…vā) they offer (then) (vahantyatāḥ) to You (tubhyam)? You (tvam…tu) must adore (pṛccha) the Supreme (param) Śiva (śivam). (Since) You are one’s True Nature (sva-bhāva-bhāvena), why (kim…vā) do you ask (pṛcchase) oh! intelligent one (mahā-mate)?
What (kim...vā) is (asti) Supreme (paramā) Devotion (then) (bhaktiḥ)? (And) what (kim) is the fruit (phalam) of this (tasya…eva) method (arthasya)? I tell (vadāmi) You (this) (tubhyam) without hesitation (asaṃśayam), if (yathā) you ask (pṛcchase) me (mama). || 1/33-35 ||
श्रीभैरव उवाच
Śrībhairava uvāca
Venerable (śrī) Bhairava (bhairavaḥ) said (uvāca)
पृच्छामि परमं देवि स्वविमर्शबलेन तु ।
अग्रगास्तु पराः देव्यः संहारकरणक्षमाः ॥१/३६॥
सर्वास्तु * महाभागाः स्वेच्छया विश्वभक्षिकाः ।
तथापि हृद्गतं तासां प्रश्नमस्ति महाधिपे ॥१/३७॥
गुप्तं तु परमं दिव्यं किमर्थं नरवन्दिते ।
एतद्वदस्व मे वामे यथाविधिरनुक्रमात् ॥१/३८॥
Pṛcchāmi paramaṃ devi svavimarśabalena tu |
Agragāstu parāḥ devyaḥ saṃhārakaraṇakṣamāḥ || 1/36 ||
Sarvāstu * mahābhāgāḥ svecchayā viśvabhakṣikāḥ |
Tathāpi hṛdgataṃ tāsāṃ praśnamasti mahādhipe || 1/37 ||
Guptaṃ tu paramaṃ divyaṃ kimarthaṃ naravandite |
Etadvadasva me vāme yathāvidhiranukramāt || 1/38 ||
Oh Devī (devi)! I ask (pṛcchāmi) the Highest (paramam) by the Force of my Awareness (sva-vimarśa-balena). The present (agragāḥ...tu) Supreme (parāḥ) Goddesses (devyaḥ) can cause dissolution (saṃhāra-karaṇa-kṣamāḥ) (, and) all (of Them) (sarvāḥ) are highly fortunate (mahā-bhāgāḥ). (They) eat up the universe (viśva-bhakṣikāḥ) on their own (sva-icchayā). Therefore (tathā-api), such question (praśnam) exists (asti) in Their heart (hṛt-gatam…tāsām), oh Great Ruler (mahā-ādhipe)!
Oh (You Who are) extolled by men (nara-vandite)! Please tell (vadasva) me (me) in a proper way (yathā-vidhiḥ) consecutively (anu-kramāt), oh Beautiful One (vāme)! Why (kim-artham) this (question) (etat) is the Highest (paramam) Divine (divyam) Secret (guptam)? || 1/36-38 ||
श्रीदेव्युवाच
Śrīdevyuvāca
The Venerable (śrī) Goddess (devī) said (uvāca)
शृणु भैरव तत्त्वेन प्रश्नं तु परमार्थतः ।
अष्टपीठास्तु ये प्रोक्ताः सर्वपीठेषु चोत्तमाः ॥१/३९॥
Śṛṇu bhairava tattvena praśnaṃ tu paramārthataḥ |
Aṣṭapīṭhāstu ye proktāḥ sarvapīṭheṣu cottamāḥ || 1/39 ||
Listen (śṛṇu), oh Bhairava (bhairava)! Truly (tattvena), (this) question (praśnam...tu) (arises) from the Supreme Reality (parama-arthataḥ). The previously mentioned (proktāḥ) eight Pīṭha-s or Seat-s (aṣṭan-pīṭhāḥ...tu) are (ye) the Highest (ca-uttamāḥ) of all the Pīṭha-s (sarva-pīṭheṣu). || 1/39 ||
तत्रस्थाः तु इमाः सर्वो आगतास्तु स्वभावतः ।
अष्टावष्टगुणा दिव्याः स्वभावाराधनोत्सुकाः ॥१/४०॥
Tatrasthāḥ tu imāḥ sarvo āgatāstu svabhāvataḥ |
Aṣṭāvaṣṭaguṇā divyāḥ svabhāvārādhanotsukāḥ || 1/40 ||
All (sarvaḥ) those (imāḥ) (who are) longing for the Worship of one’s own Essential Nature (sva-bhāva-ārādhana-utsukāḥ) arrive (āgatāḥ…tu) and (tu) dwell there (tatra-sthāḥ) naturally (sva-bhāvataḥ). (So), the sixty-four qualities (aṣṭa-avaṣṭa-guṇāḥ) (are) Divine (divyāḥ). || 1/40 ||
चतुःषष्टिर्महाभीमाः सर्ववीरेशनायिकाः
महायोगैस्तु वै रुद्र उद्युक्तास्तु विधानतः ॥१/४१॥
Catuḥṣaṣṭirmahābhīmāḥ sarvavīreśanāyikāḥ
Mahāyogaistu vai rudra udyuktāstu vidhānataḥ || 1/41 ||
The sixty-four (catuḥ-ṣaṣṭiḥ) greatly terrible Powers (mahā-bhīmāḥ) are the Mistresses (of all those who are) the Lords of their senses (sarva-vīra-īśa-nāyikāḥ). By the processes of Supreme Yoga (mahā-yogaiḥ...tu...vai), oh Rudra (rudra)! (, the sixty-four Powers) are labouring for the desired end (udyuktāḥ...tu), according to the rules (vidhānataḥ). || 1/41 ||
तेन यष्टेन वै सम्यक् सर्वं जगदिदं तु यत् ।
नश्यते परमार्थेन यथा वह्निगतं तृणम् ॥१/४२॥
Tena yaṣṭena vai samyak sarvaṃ jagadidaṃ tu yat |
Naśyate paramārthena yathā vahnigataṃ tṛṇam || 1/42 ||
Through (tena) that method (yaṣṭena...vai), in real sense (parama-arthena), this (idam…tu...yat) whole (sarvam) world (jagat) disappears (naśyate) without any remnants (samyak), like (yathā) when a minute straw (tṛṇam) is consumed by fire (vahni-gatam). || 1/42 ||
अनेककारणैरेव विवदन्ति भयावहाः ।
हृदिस्थं प्रश्नमज्ञातमासां तु परमार्थतः ॥१/४३॥
Anekakāraṇaireva vivadanti bhayāvahāḥ |
Hṛdisthaṃ praśnamajñātamāsāṃ tu paramārthataḥ || 1/43 ||
Actually (eva), the truth is that (parama-arthataḥ) the fear-producing Powers (bhaya-āvahāḥ) converse about (vivadanti) the unexpected or not understood (ajñātam) question (praśnam) in many ways (aneka-kāraṇaiḥ), as It rests in their heart (hṛdi-stham…āsām…tu). || 1/43 ||
तथापि कालं प्रश्नस्य मोक्षणाय इदं भवेत् ।
इदं प्रश्नवरं रुद्र अकथ्यं सर्वजन्तुषु ॥१ ४४॥
Tathāpi kālaṃ praśnasya mokṣaṇāya idaṃ bhavet |
Idaṃ praśnavaraṃ rudra akathyaṃ sarvajantuṣu || 1 44 ||
Therefore (tathāpi), oh Rudra (rudra)!, this (idam...idam) ineffable (akathyam) Question is the best of all the questions (praśnasya...praśnavaram). It appears (bhavet) in all the limited beings (sarva-jantuṣu) for a while (kālam) for the sake of Liberation (mokṣaṇāya). || 1/44 ||
भयावहं महारौद्रं भीमरूपं महोत्कटम् ।
अत्यन्तगहनं गूढं गुप्तं गुप्ततरं परम् ॥१/४५॥
Bhayāvahaṃ mahāraudraṃ bhīmarūpaṃ mahotkaṭam |
Atyantagahanaṃ gūḍhaṃ guptaṃ guptataraṃ param || 1/45 ||
The fear-producing (bhaya-avaham), immensely (mahā-utkaṭam) terrible appearance (bhīma-rūpam) of the Great Rudra (mahā-raudram) is an eternally deep (atyanta-gahanam) (and) hidden (gūḍham) mystery (guptam), supreme (param) amongst all the secrets (gupta-taram). || 1/45 ||
महासिद्धैश्च देवैश्च ऋषिभिः ब्रह्मराक्षसैः ।
गन्धर्वैः किन्नरैर्दिव्यैः साध्यैश्च वसुभिस्तथा ॥१ ४६॥
रुद्रैश्च ब्रह्मविष्णवाद्यैः रुद्र ईश्वर एव च ।
सदाशिवो भैरवश्च नागैर्नागवरैस्तथा ॥१ ४७॥
यक्षभूतपिशाचैश्च असुरै राक्षसैस्तथा ।
मानुषेश्च यथा तथ्यं अशक्यं तु कपालधृक् ॥१/४८॥
Mahāsiddhaiśca devaiśca ṛṣibhiḥ brahmarākṣasaiḥ |
Gandharvaiḥ kinnarairdivyaiḥ sādhyaiśca vasubhistathā || 1 46 ||
Rudraiśca brahmaviṣṇavādyaiḥ rudra īśvara eva ca |
Sadāśivo bhairavaśca nāgairnāgavaraistathā || 1 47 ||
Yakṣabhūtapiśācaiśca asurai rākṣasaistathā |
Mānuṣeśca yathā tathyaṃ aśakyaṃ tu kapāladhṛk || 1/48 ||
Oh! Holder of the Skull (kapāladhṛk)! As (yathā) (this Secret) is truly (tathyam) unbearable (aśakyam) for (all) the great saints (mahā-siddhaiḥ) and (ca) gods (devaiḥ) and (ca) sages (ṛṣibhiḥ), evil beings (brahma-rākṣasaiḥ), celestial musicians (gandharvaiḥ), divine singers (kinnaraiḥ), demigods (divyaiḥ), beings beyond (even) the gods (sādhyaiḥ) and (ca) for the (eight) Vasu-s (vasubhiḥ), moreover (tathā), for the Rudra-s (rudraiḥ) and (ca) for the followers of Brahma (brahma) (and) Viṣṇu (viṣṇu) and (ca) even (eva) for the (followers of) Rudra (rudraḥ), Īśvara (īśvaraḥ), Sadāśiva (sadā-śivaḥ), Bhairava (bhairavaḥ) and (ca) for the nāga-s or serpent demons (nāgaiḥ) (, and) for the best of the nāga-s (nāgavaraiḥ), but also for the Yakṣa-s or ghosts (yakṣaiḥ), spirits (bhūtaiḥ) and blood-sucking demons (piśācaiḥ), asura-s --i.e. opponents of the gods-- (asuraiḥ), (and) rākṣasa-s or (other) demonical beings (rākṣasaiḥ), (it is obviously unbearable) for (tathā) human beings (manuṣaiḥ) as well (ca) || 1/46-48 ||
अनेन चक्षुषा सम्यक्प्रश्नं चोत्तरनिर्णयम् ।
दुर्विज्ञेयं दुराराध्यं सर्वधा सर्वजन्तुषु ॥१/४९॥
दुःस्थाप्यं दुर्धरं चैव दुर्गमं तु दुरासदम् ।
सर्वेनोक्तेष्वगम्यं वै सर्वभावैस्तु वर्जितम् ॥१/५०॥
Anena cakṣuṣā samyakpraśnaṃ cottaranirṇayam |
Durvijñeyaṃ durārādhyaṃ sarvadhā sarvajantuṣu || 1/49 ||
Duḥsthāpyaṃ durdharaṃ caiva durgamaṃ tu durāsadam |
Sarvenokteṣvagamyaṃ vai sarvabhāvaistu varjitam || 1/50 ||
Through this (anena) viewpoint (cakṣuṣā), the perfect (samyak) question (praśnam) and (ca) (its) hardly conceivable (durvijñeyam) final conclusion --i.e. “answer”-- (uttara-nirṇayam), (which is) always (sarvadhā) difficult to accept (durārādhyam) and to keep (duḥ-sthāpyam) (in mind, as it is) irresistible (durdharam), (but) also (ca) truly (eva) impassable (durgamam) and (tu) difficult to face with (durāsadam) in all the limited beings (sarva-jantuṣu).
All (sarvena) (those who are succeeded in overcoming this great obstacle) said (ukteṣu) that it is (vai) unattainable (agamyam) (, and) truly (tu) avoided (varjitam) by all the entities (sarva-bhāvaiḥ). || 1/49-50 ||
सर्वद्वन्द्वविनिर्मुक्तं सर्वकारणकारणम् ।
सर्वभूतेषु भावज्ञे न प्रकाश्यमनोपमम् ॥१/५१॥
Sarvadvandvavinirmuktaṃ sarvakāraṇakāraṇam |
Sarvabhūteṣu bhāvajñe na prakāśyamanopamam || 1/51 ||
Being the Cause of the all causes (sarva-kāraṇa-kāraṇam), the (state of being) free from all opposites (sarva-dvandva-vinirmuktam) does not (na) shine as the highest in the mind (prakāśyam…anopamam) of the knower of Samsāra (bhāva-jñe) among all the beings (sarva-bhūteṣu). || 1/51 ||
अनेन कथ्यमानेन मृत्युं ग्रसति सर्वदा ।
तवाद्य कथयिष्यामि सर्वसंहारकारकम् ॥१/५२॥
Anena kathyamānena mṛtyuṃ grasati sarvadā |
Tavādya kathayiṣyāmi sarvasaṃhārakārakam || 1/52 ||
Now (ādya), I will explain (kathayiṣyāmi) to you (tava) that which causes the destruction of everything (sarva-saṃhāra-kārakam) (, and) by this (anena) explanation (kathyamānena), (it) always (sarvadā) devours (grasati) Death (mṛtyum). || 1/52 ||
नाकारं तस्य तत्त्वस्य मोक्षस्य परमेश्वरः ।
कालान्तरे तु संप्राप्ते वक्ष्यामि तु यथातथ्यम् ॥१/५३॥
Nākāraṃ tasya tattvasya mokṣasya parameśvaraḥ |
Kālāntare tu saṃprāpte vakṣyāmi tu yathātathyam || 1/53 ||
The Formless Nature na…ākāram of the (tasya) Reality (tattvasya) called ‘Liberation’ (mokṣasya) is Parameśvara, the Supreme Lord (parama-īśvaraḥ). But I will tell (vakṣyāmi...tu) the Truth (yathā-tathyam) only (tu) when the right time arrives (saṃprāpte…kāla-antare). || 1/53 ||
श्रीभैरव उवाच
Śrībhairava uvāca
Venerable (śrī) Bhairava (bhairavaḥ) said (uvāca)
अत्यन्तमोहजालेन वेष्टितोऽहं तु सुन्दरि
ममार्थऽनुग्रहं सम्यक्कुरु तत्त्वेन भामिनि ॥१/५४॥
Atyantamohajālena veṣṭito'haṃ tu sundari
Mamārtha'nugrahaṃ samyakkuru tattvena bhāmini || 1/54 ||
Oh Beautiful One (sundari)! I am (aham…tu) caught (veṣṭitaḥ) in the endless web of illusion (atyanta-moha-jālena). Please bestow (kuru) (Your) Grace (anugraham) thoroughly (samyak) to me (mama…arthaḥ), according to (Its) real nature (tattvena), oh Splendorous (bhāmini)! || 1/54 ||
वदस्व परमं गुह्यमप्रतर्क्यं न निन्दितम् ।
योगिनीहृदयावस्थं प्रकटं कुरु शंकरि ॥१/५५॥
Vadasva paramaṃ guhyamapratarkyaṃ na ninditam |
Yoginīhṛdayāvasthaṃ prakaṭaṃ kuru śaṃkari || 1/55 ||
Please explain (vadasva) the most Supreme (paramam) Secret (guhyam), (which is) beyond the mind (apratarkyam), yet uncensured (na…ninditam), (and) appears clearly in the Heart of the Yoginī-s (yoginī-hṛdayā-avastham…prakaṭam). Do (kuru) this (for me please), oh Śaṃkarī (śaṃkari)! || 1/55 ||
तिथिमेलापनिर्मुक्तं देशकालादिवर्जितम् ।
स्थाननिकेतकैर्मुक्तं नक्षत्रैश्च ग्रहैस्तथा ॥१/५६॥
मुद्रामन्त्रविनिर्मुक्तं रजीरङ्गादिभिस्तथा ।
अक्षतैश्च तिलैर्नित्यं अग्निकर्मेण वर्जितम् ॥१/५७॥
Tithimelāpanirmuktaṃ deśakālādivarjitam |
Sthānaniketakairmuktaṃ nakṣatraiśca grahaistathā || 1/56 ||
Mudrāmantravinirmuktaṃ rajīraṅgādibhistathā |
Akṣataiśca tilairnityaṃ agnikarmeṇa varjitam || 1/57 ||
(That Secret which is) free of the union of the fifteen (tithi-melāpa-nirmuktam) (vowels, and) devoid of Space, Time, etc. (deśa-kāla-ādi-varjitam), and unbound by fixed abodes (sthāna-niketakaiḥ…muktam) (like) the Sun and the Moon (as the residences of gods) (nakṣatraiḥ…grahaiḥ…ca) (, and) consequently (tathā), free of all the mudrā-s (and) mantra-s (mudrā-mantra-vinirmuktam) (, and) from the directions, attachments, etc. (rajī-raṅga-ādibhiḥ). Therefore (tathā), always (nityam) devoid (varjitam) of the (purificatory) offerings of rice, etc. (akṣataiḥ), and (ca) (even) of the (offering of) sesame seeds (tilaiḥ) (, as well as) the fire rituals (agni-karmeṇa). || 1/56-57 ||
आह्वानादिविनिर्मुक्तं व्रतचर्यादिकैस्तथा ।
रेचकैः पुरकैश्चैव कुम्भकैश्च विशेषतः ॥१/५८॥
Āhvānādivinirmuktaṃ vratacaryādikaistathā |
Recakaiḥ purakaiścaiva kumbhakaiśca viśeṣataḥ || 1/58 ||
Free of invocation of deities (āhvāna-ādi-vinirmuktam), religious observances (vrata-caryā-ādikaiḥ), and moreover (tathā), (from) the differences (viśeṣataḥ) between breathing in (recakaiḥ) and (ca) out (purakaiḥ), but (ca-eva) holding the breath as well (kumbhakaiḥ) || 1/58 ||
निर्मुक्तं तु स्वभावेन सर्वपापैश्च वर्जितम् ।
संयमनियमैश्चैव निर्मुक्तं तत्त्वतो महत् ॥१/५९॥
Nirmuktaṃ tu svabhāvena sarvapāpaiśca varjitam |
Saṃyamaniyamaiścaiva nirmuktaṃ tattvato mahat || 1/59 ||
But (tu) free of (nirmuktam) the (concept of) Essential Nature (sva-bhāvena), devoid of (varjitam) all evil (sarva-pāpaiḥ), and (ca) free from (nirmuktaṃ) self control and (other) restrictions (saṃyama-niyamaiḥ) also (ca-eva). In reality (tattvataḥ) it is (that) Great (mahat). || 1/59 ||
वदस्व परमं गुह्यम् अस्य यद्धृदये स्थितम् ।
एतदुक्तं तु वचनं देव्याराधनतत्परः ॥१/६०॥
Vadasva paramaṃ guhyam asya yaddhṛdaye sthitam |
Etaduktaṃ tu vacanaṃ devyārādhanatatparaḥ || 1/60 ||
Please explain (vadasva) its (asya) Supreme (paramam) Secret (guhyam), which (yat) resides (sthitam) in the Heart (hṛdaye). These (etat) words (vacanam) I have presented (to You) (uktam…tu) are devoted to the Worship of the Goddess (devī-ārādhana-tat-paraḥ). || 1/60 ||
श्रीदेव्युवाच
Śrīdevyuvāca
The Venerable śrī-devī Goddess said uvāca
भैरवस्तु स्वभावस्थः तुष्णीकृत्य तु तिष्ठति ।
ततः कालान्तरे रम्ये अशरीरा त्वियं परा ॥१/६१॥
वाणी सुश्रूषमाना सा माहायागं कुरुष्वथ ।
एतच्छ्रुत्वा तु वचनं अशरीराच्छरीरिणम् ॥१/६२॥
प्राञ्जलिप्रणताः सर्वास्तिष्ठन्ते चाग्रगाः पराः ।
ततस्तु देवदेवेशि स्वभावपदगर्भगा ॥१/६३॥
निःस्वरा तु स्वरूपस्था रूपातीता निरञ्जना ।
महायोगैः प्रवृत्ता सा चतुःषष्टिसमन्विता ॥१/६४॥
Bhairavastu svabhāvasthaḥ tuṣṇīkṛtya tu tiṣṭhati |
Tataḥ kālāntare ramye aśarīrā tviyaṃ parā || 1/61 ||
Vāṇī suśrūṣamānā sā māhāyāgaṃ kuruṣvatha |
Etacchrutvā tu vacanaṃ aśarīrāccharīriṇam || 1/62 ||
Prāñjalipraṇatāḥ sarvāstiṣṭhante cāgragāḥ parāḥ |
Tatastu devadeveśi svabhāvapadagarbhagā || 1/63 ||
Niḥsvarā tu svarūpasthā rūpātītā nirañjanā |
Mahāyogaiḥ pravṛttā sā catuḥṣaṣṭisamanvitā || 1/64 ||
When attained with Silence (tuṣṇī-kṛtya), Bhairava (bhairavaḥ) remains (tiṣṭhati) as one's Essential Nature (sva-bhāva-sthaḥ). Therefore (tataḥ), when time comes (kālāntare), oh Delightful One (ramye)!, this (iyam) disembodied (aśarīrā) Speech (sā…vāṇī) that you must hear (suśrūṣa-mānā) will reign Supreme (parā) (, as It) is the Great Sacrifice (māhā-yāgam) of the Kuru-s (kuruṣu).
Thus (atha), having heard (śrutvā) this (etat) explanation (vacanam), coming from the bodiless (aśarīrāt) to the embodied (śrīriṇam), all (sarvāḥ) the supreme (yogī-s) (parāḥ) are present (ca…agragāḥ) and remain (tiṣṭhante) bowed down with their palms like beggars (pra-añjali-praṇatāḥ). Hence (tatas…tu), Oh God of gods (deva-deva-īśi)!, this (Secret) (sā) is in the Womb called the ‘State of one’s own Essential Nature’ (sva-bhāva-pada-garbhagā), (and) is silently (niḥsvarā) established in one’s own Essence (sva-rūpa-sthā) beyond form (rūpa-atītā). (It is) Immaculate (nirañjanā), (and) brought about (pravṛttā) by the (processes of) Great Union (mahā-yogaiḥ), full of the sixty-four (Yoginī-s) (catur-ṣaṣṭi-samanvitā). || 1/61-64 ||
पूजनं कथनं चैव संक्रामणमतः परम् ।
कृतं तु देवदेव्यया योगिनीनां यथाविधिः ॥१/६५॥
Pūjanaṃ kathanaṃ caiva saṃkrāmaṇamataḥ param |
Kṛtaṃ tu devadevyayā yoginīnāṃ yathāvidhiḥ || 1/65 ||
Hence (ataḥ), Worship (pūjanam), Oral Instruction (kathanam) and (ca eva) Direct Transmission (saṃkrāmaṇam) of the Yoginī-s (yoginīnām) are solely (param) performed (kṛtam) by the Divine Power of God (deva-devyayā), according to the Sacred precepts (yathā-vidhiḥ). || 1/65 ||
ततस्तु यास्तु तत्रस्थाः पशुत्वसंहृताः सकृत् ।
महाभैरवमेकं तु समुच्छे तिष्ठते तु यत् ॥१/६६॥
Tatastu yāstu tatrasthāḥ paśutvasaṃhṛtāḥ sakṛt |
Mahābhairavamekaṃ tu samucche tiṣṭhate tu yat || 1/66 ||
Therefore (tatas...tu), (They --i.e. Yoginī-s--,) Who (yāḥ) dwell there (tatra-sthāḥ), suddenly (sakṛt) destroy the limited condition --lit. the state of being an animal-- (paśu-tva-saṃhṛtāḥ), (and) remain (tiṣṭhate…tu) solely (ekam) in the Sky (of Unlimited Consciousness) (samucche) as (yat) the Great Bhairava (mahā-bhairavam). || 1/66 ||
अन्येस्तु कारणैः सर्वैः भक्तितस्तत्र लीलया ।
ततस्तु परमं तत्त्वं प्राप्तं तु परमं शिवम् ॥१/६७॥
Anyestu kāraṇaiḥ sarvaiḥ bhaktitastatra līlayā |
Tatastu paramaṃ tattvaṃ prāptaṃ tu paramaṃ śivam || 1/67 ||
And (tu) there (tatra), by all (sarvaiḥ) the means (kāraṇaiḥ) of any kind (anyeḥ…tu) of devotion (bhaktitaḥ) as a play (līlayā), the Supreme (paramam) Principle (tattvam), the Supreme (paramam) Śiva (śivam) is thus (tataḥ) attained (prāptam). || 1/67 ||
लब्धतत्त्वा यथा सर्वे खेचक्रमवलम्बकाः ।
चतुःषष्टिस्तु योगिन्यो महार्थपदगर्विताः ॥१/६८॥
Labdhatattvā yathā sarve khecakramavalambakāḥ |
Catuḥṣaṣṭistu yoginyo mahārthapadagarvitāḥ || 1/68 ||
Since (yathā) (any) reality obtained anywhere (labdha-tattvāḥ…sarve) is dependent (avalambakāḥ) on the Wheel of Consciousness (khe-cakram), the sixty-four (catur-ṣaṣṭiḥ) Yoginī-s (yoginyaḥ) are proud of the position of the Mahārtha (system) (mahā-artha-pada-garvitāḥ) || 1/68 ||
खेचरत्वं गताः सर्वा विचरन्ति खरूपतः ।
Khecaratvaṃ gatāḥ sarvā vicaranti kharūpataḥ |
Being Consciousness (kha-rūpataḥ), all of Them (sarvāḥ) enter (gatāḥ) the State of moving in the Sky of Consciousness --i.e. this is an epithet of Khecarīmudrā-- (khe-cara-tvam) (and) fly --i.e. exist in Freedom-- (vicaranti) || 1/69 ||
इति श्रीमदुत्तरपीठविनिर्गते श्रीनाथपादावतारिते
श्रीकालिक्रमे श्रीक्रमसद्भावे व्योमेशीसमये
प्रश्नो नाम प्रथमः पटलः ॥१/१॥
Iti śrīmaduttarapīṭhavinirgate śrīnāthapādāvatārite
Śrīkālikrame śrīkramasadbhāve vyomeśīsamaye
Praśno nāma prathamaḥ paṭalaḥ || 1/1 ||
Here ends (iti) the First (prathamaḥ) Paṭala --i.e. chapter-- (paṭalaḥ) named (nāma) Praśna or ‘The Question’ (praśnaḥ), in Venerable Kramasadbhāvaḥ (śrī-krama-sadbhāve), (Which) belongs to the Venerable (Tradition of) the Kālikrama (śrī-kālī-krame), (which) comes forth from the most Venerable Supreme Pīṭha (śrīmat-uttara-pīṭha-vinirgate), (and) caused to descend by the Glorious Lord (śrī-nātha-pāda-avatārite) during the meeting with the Mistress of the Supreme Sky (vyoman-īśī-samaye). || 1 ||
Second Paṭala
Catuḥṣaṣṭivibhavāvatāraḥ
Descent of the Majesty of the Sixty-four (Siddha-s and Yoginī-s)
श्रीभैरव उवाच
Śrībhairava uvāca
Venerable (śrī) Bhairava (bhairavaḥ) said (uvāca):
ततस्तु देवदेवेशी शरीरस्थावभासते ।
भैरवस्य समूर्छस्य उत्तिष्ठ वहतां वरैः ॥२/१॥
Tatastu devadeveśī śarīrasthāvabhāsate |
Bhairavasya samūrchasya uttiṣṭha vahatāṃ varaiḥ || 2/1 ||
Therefore (tatas...tu), the Mistress of the God of gods (deva-deva-īśī) shines (avabhāsate) as residing in the body (śarīra-sthā)! Please rise (uttiṣṭha) with the most exceptional (varaiḥ) Streams (vahatām) of the Expansion (samūrchasya) of Bhairava (bhairavasya). || 2/1 ||
गृह्न त्वं धैर्यसद्भावं कालिकाख्यं निरञ्जन ।
ततस्तु परमं प्रश्नं कथयस्व तु हृद्गतम् ॥२,२॥
Gṛhna tvaṃ dhairyasadbhāvaṃ kālikākhyaṃ nirañjana |
Tatastu paramaṃ praśnaṃ kathayasva tu hṛdgatam || 2,2 ||
Oh, Moving One (gṛhna)! You are (tvam) the Pure (nirañjana) Essential Nature of Constancy (dhairya-sat-bhāvam), called Kālikā (kālikā-ākhyam)! Therefore (tatas...tu), please speak (kathayasva) about (tu) the Supreme (paramam) Question (praśnam) arose in mind (hṛt-gatam)! || 2/2 ||
वाक्यमेतत्परं श्रुत्वा भैरवो विगतामयः ।
अवाक्यं तद्रहस्यं वै दृष्टं स्थानवरं परम् ॥२/३॥
शून्यरूपं महाभीममस्थिसंकलसंकुलम् ।
खत्वाङ्गैस्तु महाकाद्यैर्मुण्डैस्तु परिवारितम् ॥२/४॥
महाघोरातिघोराद्यं भैरवं भयदायकम् ।
दृष्टं मे अद्भुतं देवि सर्वसंहारकारकम् ॥२/५॥
Vākyametatparaṃ śrutvā bhairavo vigatāmayaḥ |
Avākyaṃ tadrahasyaṃ vai dṛṣṭaṃ sthānavaraṃ param || 2/3 ||
Śūnyarūpaṃ mahābhīmamasthisaṃkalasaṃkulam |
Khatvāṅgaistu mahākādyairmuṇḍaistu parivāritam || 2/4 ||
Mahāghorātighorādyaṃ bhairavaṃ bhayadāyakam |
Dṛṣṭaṃ me adbhutaṃ devi sarvasaṃhārakārakam || 2/5 ||
After hearing (śrutvā) this (etat) Supreme (param) Speech (vākyam), (which is) the (tat) Secret (rahasyam...vai) of Silence (avākyam), (It is) experienced (dṛṣṭam) as the Supreme (param) (and) most excellent Resting (sthāna-varam) (, which) appears as a horrifying (mahā-bhīmam) Void --i.e. Aloneness-- (śūnya-rūpam), crowded with collections of bones (asthi-saṃkala-saṃkulam), and (tu) surrounded by (parivāritam) staffs (khatvāṅgaiḥ), heads (muṇḍaiḥ) and (tu) skulls (mahā-kādyaiḥ), Bhairava (bhairavaḥ) becomes free of illusion (vigata-āmayaḥ).
(Such a) fear producing (bhaya-dāyakam) Terror (bhairavam) begins with the terrible (Powers) (mahā-ghora-ati-ghora-ādyam) (, and) I (me) see them (dṛṣṭam) (as) the wonderful (adbhutam) producer of the dissolution of everything (sarva-saṃhāra-kārakam), Oh Devī (devi)! || 2/3-5 ||
श्रीभैरव उवाच
Śrībhairava uvāca
Venerable (śrī) Bhairava (bhairavaḥ) said (uvāca)
न श्रुतं देवि मे सर्वं न ज्ञातं परमार्थतः ।
चतुःषष्टिस्तु देवेश्यास्तत्त्वरूपाः परायणाः ॥२/६॥
कस्मिन्स्थाने प्रलीनास्ते कुत्र चावस्थिताः पराः ।
वदस्व परमं ज्ञानं यत्स्थितं मे हृदन्तरे ॥२/७॥
Na śrutaṃ devi me sarvaṃ na jñātaṃ paramārthataḥ |
Catuḥṣaṣṭistu deveśyāstattvarūpāḥ parāyaṇāḥ || 2/6 ||
Kasminsthāne pralīnāste kutra cāvasthitāḥ parāḥ |
Vadasva paramaṃ jñānaṃ yatsthitaṃ me hṛdantare || 2/7 ||
Oh Devī (devi)! I have not yet (na…na…me) heard (śrutam) (and) understood (jñānam) everything (sarvam) about the Supreme Reality (paramārthataḥ). Embodying the tattva-s (tattva-rūpāḥ), the sixty-four (catur-ṣaṣṭiḥ) Mistresses (deva-īśyāḥ) (are) the last refuge (parāyaṇāḥ). In what (kasmin) abode (sthāne) they disappear (pralīnāḥ), and (ca) where (kutra) They (te) stand (avasthitāḥ) supreme (parāḥ)? Please tell (vadasva) me (me) the Highest (paramam) Wisdom (jñānam), which (yat) is situated (sthitam) in the Heart (hṛt-antare). || 2/6-7 ||
श्रीदेव्युवाच
Śrīdevyuvāca
The Venerable (śrī) Goddess (devī) said (uvāca):
सृणु रुद्र महाप्रज्ञानुग्रहं तत्त्वरूपकम् ।
सर्वत्र उत्तमं ज्ञेयं सर्वालम्बैस्तु वर्जितम् ॥२,८॥
Sṛṇu rudra mahāprajñānugrahaṃ tattvarūpakam |
Sarvatra uttamaṃ jñeyaṃ sarvālambaistu varjitam || 2,8 ||
Listen (sṛṇu), oh Discerning (mahā-prajña) Destroyer (rudra)! Anugraha or Grace (anugraham) assumes the form of Reality (tattva-rūpakam), and (tu) (It) is the Highest (uttamam) Wisdom (jñeyam) everywhere (sarvatra), (as It is) devoid (varjitam) of all supports (sarva-ālambaiḥ). || 2/8 ||
सर्वोपमामतिक्रान्तमद्वयं द्वयवर्जितम् ।
वक्ष्यामि ते यथा तथ्यमत्यन्तगहनं शुभम् ॥२/९॥
महायोगे प्रवृत्ताहं सर्वग्रासे भयावहे ।
सर्वभूतास्तु सर्वे च ग्रस्तास्तस्मिन्महाहवे ॥२/१०॥
Sarvopamāmatikrāntamadvayaṃ dvayavarjitam |
Vakṣyāmi te yathā tathyamatyantagahanaṃ śubham || 2/9 ||
Mahāyoge pravṛttāhaṃ sarvagrāse bhayāvahe |
Sarvabhūtāstu sarve ca grastāstasminmahāhave || 2/10 ||
I (aham) shall tell (vakṣyāmi) you (te) (that) Radiant (śubham) Reality (tathyam), (called) non-dualism (advayam), (which) is the uppermost of all (sarva-upamām). Being devoid of duality (dvaya-varjitam), It surpasses (everything) (atikrāntam), as It is the endless Abyss (of Consciousness) (atyanta-gahanam), operating (pravṛttā) in an All-consuming way (sarva-grāse) of the Great Yoga (mahā-yoge) (, which) generates fear (bhaya-avahe) everywhere (sarve), and (ca) swallows (grastāḥ) all beings (sarva-bhūtāḥ) during this Great Sacrifice (mahā-ahave…tasmin). || 2/9-10 ||
तेन तृप्तास्तु खेचर्यः सर्वग्रासनिराकुलाः ।
ताभ्यः साक्षाद्पुरोद्भुतं ज्ञानं परमकौलिकम् ॥२/११॥
Tena tṛptāstu khecaryaḥ sarvagrāsanirākulāḥ |
Tābhyaḥ sākṣādpurodbhutaṃ jñānaṃ paramakaulikam || 2/11 ||
The Khecarī-s --i.e. the Powers moving in the Void of Consciousness-- (khe-caryaḥ), being satisfied (tṛptāḥ) with this (Great Sacrifice) (tena...tu), find peace in devouring everything (sarva-grāsa-nirākulāḥ). Through Them (tābhyaḥ), arises the Abode (pura-udbhutam) of the Knowledge (jñānam) of Supreme Totality (parama-kaulikam) before one’s eyes (sākṣāt). || 2/11 ||
मया तु परमं दद्याद्सर्वभावान्तकान्तकम् ।
तेन ज्ञानेन वै सम्यक्योगिनीयोगभावगा ॥२/१२॥
Mayā tu paramaṃ dadyādsarvabhāvāntakāntakam |
Tena jñānena vai samyakyoginīyogabhāvagā || 2/12 ||
I (mayā) bestow (dadyād) the most Supreme (paramam) Destruction of the death of all (sarva-bhāva-antaka-antakam). Through that (tena) Knowledge (jñānena...vai), a transition into the Yoga of the Yoginī-s (takes place) (yoginī-yoga-bhāva-gā). || 2/12 ||
दृष्ट्वा तु परमार्थेन दिदृक्षा पूरिता च वै ।
वक्रेन परमेणैव सर्वसंहारकेन च ॥२/१३॥
तत्स्वरूपगतास्ता वै खेचक्रे चक्रगास्तथा ।
भैरवरूपधारिण्यो व्योम्नि व्योमगता मताः ॥२/१४॥
Dṛṣṭvā tu paramārthena didṛkṣā pūritā ca vai |
Vakrena parameṇaiva sarvasaṃhārakena ca || 2/13 ||
Tatsvarūpagatāstā vai khecakre cakragāstathā |
Bhairavarūpadhāriṇyo vyomni vyomagatā matāḥ || 2/14 ||
In fact (parama-arthena), after observing (the emergence of the Yoginī-s) (dṛṣṭvā...tu), the desire for Realization (didṛkṣā) is fulfilled (pūritā) solely (eva) by the Destroyer of everything (sarva-saṃhārakena) (, Who is) the Supreme (parameṇa) Crooked One --i.e. Kuṇḍalinī-- (vakrena), and (ca...ca...vai) they (tāḥ) pervade all the wheels (cakra-gāḥ) in the Wheel of the Void (khe-cakre…vai), and thus standing as their very Essence (tat-sva-rūpa-gatāḥ).
Therefore (tathā), one should know (matāḥ) that They come from the Sky (vyoman-gatāḥ), and maintain the Nature of Bhairava (bhairava-rūpa-dhāriṇyaḥ) in the Sky of Consciousness (vyomni). || 2/13-14 ||
चतुःषष्टिस्तुयोगिन्यः स्वभावपदगर्विताः ।
निःस्वभावस्वभावस्था भैरव्यो घोरविग्रहाः ॥२/१५॥
Catuḥṣaṣṭistuyoginyaḥ svabhāvapadagarvitāḥ |
Niḥsvabhāvasvabhāvasthā bhairavyo ghoravigrahāḥ || 2/15 ||
The sixty-four (catuḥṣaṣṭiḥ...tu) Yoginī-s (yoginyaḥ) are proud of the Essential State (sva-bhāva-pada-garvitāḥ). (Being) established in an attributeless Essential Nature (niḥ-sva-bhāva-sva-bhāva-sthāḥ), they are the Powers of Bhairava (bhairavyaḥ), and so embody fear (ghora-vigrahāḥ). || 2/15 ||
श्रीभैरव उवाच
Śrībhairava uvāca
Venerable (śrī) Bhairava (bhairavaḥ) said (uvāca):
केन ज्ञानेन ध्यातया खेचक्रमवलम्बका ।
वदस्व तत्समासेन यथाविधिरनुक्रमात् ॥२/१६॥
Kena jñānena dhyātayā khecakramavalambakā |
Vadasva tatsamāsena yathāvidhiranukramāt || 2/16 ||
By what (kena) Wisdom (jñānena) should they be meditated upon (dhyātayāḥ), (if) they rest on the Wheel of the Void (khe-cakram-avalambakā)? Please, explain (vadasva) that (tat) step by step (anukramāt) in detail (samāsena), according to the Precepts (yathā-vidhiḥ). || 2/16 ||
The Five Siddha-s
श्रीदेव्युवाच
Śrīdevyuvāca
The Venerable (śrī) Goddess (devī) said (uvāca):
वक्ष्यामि परमं गुह्यं योगिनीनां तु यत्कृतम् ।
तच्छृणुष्व समासेन सारात्सारतरं शुभम् ॥२/१७॥
Vakṣyāmi paramaṃ guhyaṃ yoginīnāṃ tu yatkṛtam |
Tacchṛṇuṣva samāsena sārātsārataraṃ śubham || 2/17 ||
With details (samāsena), I will talk about (vakṣyāmi) that (tat) most excellent (sārāt...sāra-taram) Auspicious (śubham) Supreme (paramam) Secret (guhyam) that is (yat) performed (kṛtam) by the Yoginī-s (yoginīnām...tu), listen (śṛṇuṣva)! || 2/17 ||
एकाग्रसं यतो भूत्वा योगिनीनां परा गतिः ।
खेचक्रे तु यथा लब्धा स्वरूपस्था निरामया ॥२/१८॥
चतुषष्टिस्तु योगिन्यो पञ्चधा स्वस्वरूपतः ।
प्राप्तास्तु परमादेव्या महासिद्धिप्रदास्तु ताः ॥२/१९॥
अक्षयाश्च निराचाराः सर्वाग्रास्ताः सर्वगा ध्रुवाः॥
महारश्मिसमूहेन भासमानाः समन्ततः ॥२/२०॥
Ekāgrasaṃ yato bhūtvā yoginīnāṃ parā gatiḥ |
Khecakre tu yathā labdhā svarūpasthā nirāmayā || 2/18 ||
Catuṣaṣṭistu yoginyo pañcadhā svasvarūpataḥ |
Prāptāstu paramādevyā mahāsiddhipradāstu tāḥ || 2/19 ||
Akṣayāśca nirācārāḥ sarvāgrāstāḥ sarvagā dhruvāḥ ||
Mahāraśmisamūhena bhāsamānāḥ samantataḥ || 2/20 ||
Since (yataḥ), after the Supreme (parā) Process (gatiḥ) of the Yoginī-s (yoginīnām) consumed everything (bhūtvā…ekāgrasam), It is realized (labdhā) in the Wheel of the Void --i.e. ‘thoughtlesness’-- (khe-cakre), as (yathā) It stands in one’s own Essential Nature (sva-rūpa-sthā), free from ignorance (nirāmayā).
The sixty-four (catur-ṣaṣṭiḥ) Yoginī-s (yoginyaḥ) are attained (prāptā) in a fivefold way (pañca-dhā) according to their very nature (sva-sva-rūpataḥ), and They bestow the Mahāsiddhi or Great Realization (mahā-siddhi-pradāḥ) of the Supreme Goddess (paramā-devyāḥ). They are (tāḥ) imperishable (akṣayāḥ), lawless (nirācārāḥ), all-consuming (sarva-agrāstāḥ), all-pervading (sarva-gāḥ), and (ca) constant (dhruvāḥ). (They) shine (bhāsamānāḥ) everywhere (samantataḥ) as the collection of the Great Rays (of Consciusness) (mahā-raśmi-samūhena). || 2/18-20 ||
एतास्तु योगिनीसंघाः ज्ञानसिद्धास्तु षोडश ।
मन्त्रसिद्धाश्चतुर्विंश मेलापे द्वादश स्मृताः ॥२/२१॥
अष्टौ शक्तिगता ज्ञेयाः चतुः शांभवभूमयः ।
कथितास्तु समासेन खेचक्रे तु यथा मताः ॥२/२२॥
Etāstu yoginīsaṃghāḥ jñānasiddhāstu ṣoḍaśa |
Mantrasiddhāścaturviṃśa melāpe dvādaśa smṛtāḥ || 2/21 ||
Aṣṭau śaktigatā jñeyāḥ catuḥ śāṃbhavabhūmayaḥ |
Kathitāstu samāsena khecakre tu yathā matāḥ || 2/22 ||
And (tu) this (etāḥ) multitude of Yoginī-s (yoginī-saṃghāḥ) are known (smṛtāḥ) as the (Powers of the) Jñānasiddha-s (jñāna-siddhāḥ), counting sixteen (ṣoḍaśa), the Mantrasiddha-s (mantra-siddhāḥ), counting twentyfour (catur-viṃśati), those (appear) in encounter or Melāpa --i.e. Melāpasiddha-s-- (melāpe), counting twelve (dvādaśa). Those to be known (jñeyāḥ) as ‘resting in Śakti’ --i.e. Śāktasiddha-s-- (śakti-gatāḥ), are counting eight (aṣṭau) (, and) the Stages of the Śāmbhava (state) --i.e. Śāmbhavasiddha-s-- (śāṃbhava-bhūmayaḥ) are counting four (catuḥ). Thus (yathā), when described (kathitāḥ) in detail (samāsena), they should be known (matāḥ) (as existing) in the Wheel of the Void (khe-cakre). || 2/21-22 ||
पृथक्पृथग्विभागेन कथ्यते त्वधुना शृणु ।
तासां ज्ञानं यथा मन्त्रो मेलापं तु महामते ॥२/२३॥
शाक्तं तु शाम्भवं ज्ञानं सर्वसिद्धिप्रदायकम् ।
तेन तेन स्वरूपेन व्योमैश्यः सर्वभावतः ॥२/२४॥
Pṛthakpṛthagvibhāgena kathyate tvadhunā śṛṇu |
Tāsāṃ jñānaṃ yathā mantro melāpaṃ tu mahāmate || 2/23 ||
Śāktaṃ tu śāmbhavaṃ jñānaṃ sarvasiddhipradāyakam |
Tena tena svarūpena vyomaiśyaḥ sarvabhāvataḥ || 2/24 ||
Oh Great Minded (mahā-mate)! Now (śṛṇu…adhunā), I explain (kathyate…tu) their (tāsām) Wisdom (jñānam) one by one (pṛthak...pṛthak…vibhāgena). Listen (śṛṇu ), because (yathā) among them, there are: the ‘Knowledge’ of the ‘Jñānasiddha-s’ (jñānam), the ‘Mantra’ of Mantrasiddha-s (mantraḥ), the Melāpa, or Union of the Melāpasiddha-s (melāpam), the Śakti, or the Power of the Śāktasiddha-s (śāktam), and (tu) the Happiness of the Śāmbhavasiddha-s (śāmbhavam), and they bestow all the siddhi-s or realizations (sarva-siddhi-pradāyakam).
In accordance with each of their true natures (sva-rūpena…tena…tena), the Supremacy of the Void (prevails) (vyoman-aiśyaḥ) in completion (sarva-bhāvataḥ). || 2/23-24 ||
Notes:
The sixteen Manifestations
of the Jñānasiddha-s are the embodiments of
Jñāna or the Knowledge of one’s Inner Self.
The twentyfour Stages
of the Mantrasiddha-s are the embodiments of
Mantra or I-consciousness.
The twelve Encounters
of the Melāpasiddha-s are the embodiments of
Melāpa or the Union of subject and objects.
The eight Rays
of the Śāktasiddha-s are the embodiments of
Śaktiḥ or Self-awareness.
The four Waves
of the Śāmbhavasiddha-s are the
Stages of Śāmbhuḥ, or the Cause of Happiness that is Thoughtlessness.
When the Sixty-four Siddha-s and Yoginī-s are perfectly united, the reality of Supreme Being remains, Who is technically called here the Sixty-fifth.
संसिद्धाः परमार्थेन अकामाश्चाव्यया ध्रुवाः ।
तव स्नेहेन वक्ष्यामि विस्तरेण यथाविधिः ॥२/२५॥
Saṃsiddhāḥ paramārthena akāmāścāvyayā dhruvāḥ |
Tava snehena vakṣyāmi vistareṇa yathāvidhiḥ || 2/25 ||
In fact (parama-arthena), when perfectly realized (saṃ-siddhāḥ), they are imperishable (avyayāḥ), unchangeable (dhruvāḥ), and (ca) free of desire (akāmāḥ). Out of (My) love (snehena) for you (tava), I shall explain (this Wisdom now) (vakṣyāmi) extensively (vistareṇa), in a way that is suitable (for you) (yathā-vidhiḥ.). || 2/25 ||
आदौ तु देवदेवेशो मूर्तिनां तु स्वभावतः ।
षोडशानां तु यज्ज्ञेयं ज्ञानरूपं परापरम् ॥२/२६॥
Ādau tu devadeveśo mūrtināṃ tu svabhāvataḥ |
Ṣoḍaśānāṃ tu yajjñeyaṃ jñānarūpaṃ parāparam || 2/26 ||
At first (ādau...tu), the Nature of Knowledge (jñāna-rūpam), which (yat) belongs to the sixteen formations (ṣoḍaśānām…mūrtinām…tu), (arises) naturally (sva-bhāvataḥ) as the Lord of the God of gods (deva-deva-īśaḥ). It is to be known (jñeyam) as ‘parāpara’ or ‘non-dualistic (and) dualistic’ (at the same time) (para-aparam). || 2/26 ||
एकाग्रेण शृणुष्वेतत्सर्वज्ञानेषु सूत्तमम् ।
सूतकी मृतका देव मध्यान्तानाममध्यतः ॥२/२७॥
Ekāgreṇa śṛṇuṣvetatsarvajñāneṣu sūttamam |
Sūtakī mṛtakā deva madhyāntānāmamadhyataḥ || 2/27 ||
Please listen (śṛṇuṣva) with your one-pointed mind (ekāgreṇa), oh Lord (deva)! This (Knowledge) (etat) is the highest (su-uttamam) among all forms of knowledge (sarva-jñāneṣu. ‘Sūtakī’, or ‘a lying-in woman’ (sūtakī), is motionless like a corpse (mṛtakāḥ), arising as the Nameless Center between, when a state of consciousness transitions into another (madhyāntānāmamadhyataḥ). || 2/27 ||
हीना अमात्रगा नित्या ज्ञानमूर्तिस्तु तां विदुः ।
हठरावा अरावस्था रावेण हठभक्षकी ॥२/२८॥
Hīnā amātragā nityā jñānamūrtistu tāṃ viduḥ |
Haṭharāvā arāvasthā rāveṇa haṭhabhakṣakī || 2/28 ||
Who (tām) should be known (viduḥ) as the embodiment of immeasurable, eternal, and solitary Knowledge (jñāna-mūrtiḥ…tu…amātra-gā…nityā…hīnā) is ‘Haṭhabhakṣakī’ (, Who) consumes (everything) in an instant (haṭha-bhakṣakī) by roaring --i.e. manifesting Light-- (rāveṇa), for She is a spontaneous and silent roar (haṭha-rāvā…arāva-sthā). || 2/28 ||
हठज्ञानेन सा देवी स्थाने रसस्य देवता ।
अन्तान्ता चान्तकान्ता तु अन्तकैश्चान्तदायिनी ॥२/२९॥
Haṭhajñānena sā devī sthāne rasasya devatā |
Antāntā cāntakāntā tu antakaiścāntadāyinī || 2/29 ||
When there is establishment (sthāne) in Spiritual Nectar (rasasya) through (this aforesaid) ‘Spontaneous Knowledge’ (haṭha-jñānena), a (sā) Goddess (emerges) (devī) as the deity (to be worshipped) (devatā). She is the end of all ends (anta-antā), and (ca…ca) She is called ‘Antadāyinī, the one who bestows the end’ (anta-dāyinī) through many dissolutions (antakaiḥ). (Thus), She is the end of death (antaka-antā). || 2/29 ||
अन्तज्ञानेन ग्रास्या वै गता तत्त्वस्वरूपिणी ।
आलीढा च निरालीडा सालीढालीढकैः सह ॥२/३०॥
Antajñānena grāsyā vai gatā tattvasvarūpiṇī |
Ālīḍhā ca nirālīḍā sālīḍhālīḍhakaiḥ saha || 2/30 ||
When the appearance of the tattva-s has disappeared (tattva-sva-rūpiṇī…gatā) by consuming it (grāsyā…vai) through the ‘Knowledge of the end’ (anta-jñānena), it is (sā) licked up (ālīḍhā) by frequent lickings (ālīḍhā-līḍhakaiḥ...saha), without being eaten (nirālīḍā). || 2/30 ||
तेन ज्ञानेन सा सिद्धालीढालीडाशिनी शिवा ।
रत्नाकारा रत्नगर्भो रत्नकान्तरभासका ॥२/३१॥
Tena jñānena sā siddhālīḍhālīḍāśinī śivā |
Ratnākārā ratnagarbho ratnakāntarabhāsakā || 2/31 ||
Through this (tena) Knowledge (jñānena), the (sā) Power of Śiva (arises) (śivā), (and) She consumes that which is licked up by the Siddha-s --i.e. the objects-- (siddha-ālīḍha-ālīḍāśinī). Since She contains the Jewel (ratna-garbhaḥ) (, She) assumes the form of such Jewel (ratnā-ākārā) by manifesting the Jewel within (ratnaka-antara-bhāsakā). || 2/31 ||
रत्नैर्द्वादशभिर्युक्ता रत्नज्ञानसमागताः ।
षड्भागेन षडारान्तातातीताशि शिवं धुतम् ॥२/३२॥
Ratnairdvādaśabhiryuktā ratnajñānasamāgatāḥ |
Ṣaḍbhāgena ṣaḍārāntātātītāśi śivaṃ dhutam || 2/32 ||
Being united (yuktāḥ) with the twelve (dvā-daśabhiḥ) jewels (ratnaiḥ), they come together as the Wisdom of the Jewel (ratna-jñāna-samāgatāḥ), (and) the Bliss (śivam) that ranges from the end of the hexagonal nature of manifestation to beyond (ṣaḍārāntātātītāśi), is purified (dhutam) through the Sixth Part (ṣaḍbhāgena). || 2/32 ||
शान्तज्ञानेन सिद्धा च खेचक्रमवलम्बिनी ।
सप्तगर्भगता देवी सप्तसप्तैकसंस्थिता ॥२/३३॥
Śāntajñānena siddhā ca khecakramavalambinī |
Saptagarbhagatā devī saptasaptaikasaṃsthitā || 2/33 ||
The Goddess (devī) (, Who is) resting in the Wheel of the Void (khe-cakram-avalambinī), and (ca) realized (siddhā) through the ‘Knowledge of Peace’ (śānta-jñānena), is shining forth from the Womb of the Seven (Mothers) (sapta-garbha-gatā), (and) is firmly established merely as the fourty-nine --i.e. She is Raudrī-- (sapta-sapta-eka-saṃsthitā). || 2/33 ||
Notes:
Raudrī is the Supreme Power of Rudra, the Destroyer. She is the Bestower of the Essence of all the letters. She is rising from the Seven Mothers, Who govern the seven rows of the letters of the alphabet. When rising, She combines the Seven Mothers (7*7) and embodies the alphabet (49 letters). By bestowing the Essence of all the letters, She bestows the Knowledge of all the Mantra-s, which lies in the Wisdom of the Jewel.
शिखासप्तकबाह्येन ज्ञानेन समतां गता ।
काद्यकोदण्डमध्यस्था कालमहासने गता ॥२/३४॥
Śikhāsaptakabāhyena jñānena samatāṃ gatā |
Kādyakodaṇḍamadhyasthā kālamahāsane gatā || 2/34 ||
Having attained (gatā) Identity (samatām) through Knowledge (jñānena) in the form of the sevenfold external aspect of the Śikhā or Flame --i.e. the seven apertures of one’s head, like eyes, ears, nostrils and the mouth-- (śikhā-saptaka-bāhyena), She remains as the center between the eyebrows within the skull (kādya-kodaṇḍa-madhya-sthā), and approaches (gatā) the Great Seat of Time (kāla-mahā-āsane) || 2/34 ||
कालज्ञानेन सा देवी खेचक्रमवलम्बिनी ।
अनाभाभाभिराखाभ्या भावनीया विभावतः ॥२/३५॥
Kālajñānena sā devī khecakramavalambinī |
Anābhābhābhirākhābhyā bhāvanīyā vibhāvataḥ || 2/35 ||
The (sā) Goddess (devī), Who is resting in the Wheel of the Void (khe-cakram-avalambinī) through the ‘Knowledge of Time’ (kāla-jñānena), is to be meditated upon (bhāvanīyā) as both darkness and light --i.e. both manifestation and its absence-- (anābhā-ābhābhiḥ…ākhābhyā), with clear perception (vibhāvataḥ). || 2/35 ||
अभावेन तु सा देवी ज्ञानेन समतां गता ।
हठभावा स्वभावस्था अटव्यां हठमध्यगा ॥२/३६॥
Abhāvena tu sā devī jñānena samatāṃ gatā |
Haṭhabhāvā svabhāvasthā aṭavyāṃ haṭhamadhyagā || 2/36 ||
Having attained (gatā) Identity (samatām) through Knowledge (jñānena) in the form of abhāva or dissolution (abhāvena…tu), the (sā) Goddess (devī) is established in one’s own Essential Nature (sva-bhāva-sthā). Appearing as spontaneity (haṭha-bhāvā), She pervades the Center that unfolds accordingly (haṭha-madhya-gā) in the Forest of Consciousness (aṭavyām). || 2/36 ||
अटने सर्वजन्तूनां हठज्ञानेन खेगता ।
खण्डखण्डकमध्यस्था खण्डकाकारभक्षिका ॥२/३७॥
Aṭane sarvajantūnāṃ haṭhajñānena khegatā |
Khaṇḍakhaṇḍakamadhyasthā khaṇḍakākārabhakṣikā || 2/37 ||
Arriving at the Void of Consciousness (khe-gatā) through ‘Spontaneous Knowledge’ (haṭha-jñānena), (She is) established between the broken and the one who breaks (khaṇḍa-khaṇḍaka-madhya-sthā) even during worldly course (aṭane…sarva-jantūnām). Thus, (She is) the Devourer of the formation called the ‘destroying agent’ (khaṇḍaka-ākāra-bhakṣikā). || 2/37 ||
खण्डज्ञानेन सा देवी खण्डचक्रैकतां गता ।
भास्वरैर्देवसैर्युक्ता शिखा भर्गस्य चोत्तमा ॥२/३८॥
Khaṇḍajñānena sā devī khaṇḍacakraikatāṃ gatā |
Bhāsvarairdevasairyuktā śikhā bhargasya cottamā || 2/38 ||
The (sā) Goddess (devī) (, Who) has obtained (gatā) Identity with the Broken Wheel (khaṇḍa-cakra-ekatām) through the ‘Knowledge of the broken parts’ (khaṇḍa-jñānena), and (ca) is united (yuktā) with the Radiant (bhāsvaraiḥ) Knowledge of God (deva-saiḥ), is the Highest (uttamā) Flame (śikhā) of Effulgence (bhargasya). || 2/38 ||
भर्गस्य ज्ञानमादाय देवी सा खं समागता ।
कालकालकलारूढारूढारूढगा परा ॥२/३९॥
Bhargasya jñānamādāya devī sā khaṃ samāgatā |
Kālakālakalārūḍhārūḍhārūḍhagā parā || 2/39 ||
Ascending to and transcending the Power (that) annihilates Time (kāla-kāla-kalā-rūḍha-ārūḍha-ārūḍha-gā), the (sā) Goddess (devī), Who is situated (samāgatā) in Kha or in the Void of Consciousness (kham) through (ādāya) the Knowledge of Effulgence (bhargasya…jñānam), is Supreme (parā). || 2/39 ||
रूढारूढस्वभावेन ज्ञानेन समतां गता ।
नत्वारदशमो रघ्रा आघ्राभा तु न केनचित् ॥२/४०॥
Rūḍhārūḍhasvabhāvena jñānena samatāṃ gatā |
Natvāradaśamo raghrā āghrābhā tu na kenacit || 2/40 ||
She obtaines (gatā) Identity (samatām) through Knowledge (jñānena) as the very Essence of ‘ascending and transcending’ (rūḍhā-ārūḍha-sva-bhāvena), but (tu) the tenth spoke --i.e. maybe the manas-- (āra-daśamaḥ) is not perceived by anyone (this translation is highly tentative) (raghrā…?āghrā-bhā…na…kenacit). || 2/40 ||
घ्राताघ्राताविनिर्मुक्ता ज्ञानेन समतां गता ।
पञ्चानां स्वस्वभावानां त्रिधामा सा व्यवस्थिता ॥२/४१॥
Ghrātāghrātāvinirmuktā jñānena samatāṃ gatā |
Pañcānāṃ svasvabhāvānāṃ tridhāmā sā vyavasthitā || 2/41 ||
Obtaining (gatā) Identity (samatām) through Knowledge (jñānena), She (sā) is freed from perception and its absence (ghrātā-ghrātā-vinirmuktā), (and) remains (vyavasthitā) as the Threefold Abode --i.e. subject, cognition and object-- (tridhāmā) of the fivefold expansion (pañcānām) of one’s own Natural Essence (sva-sva-bhāvānām). || 2/41 ||
सृष्टिसंहारके ज्ञाने स्थितिकर्त्री समुद्यता ।
ॐकारा ॐगता आद्या ओषधीनां स्वरूपदा ॥२/४२॥
Sṛṣṭisaṃhārake jñāne sthitikartrī samudyatā |
Oṃkārā Oṃgatā ādyā oṣadhīnāṃ svarūpadā || 2/42 ||
(Being) the holder of manifestation (sthiti-kartrī) (, She) is engaged (samudyatā) in the Knowledge (jñāne) (which lies) in the destroyer of manifestation (sṛṣṭi-saṃhārake). (Being) Om̐kārā --i.e the Producer of Om̐-- (oṃkārā) (and) Om̐gatā --i.e. coming forth from Om̐-- (oṃgatā), (She) Reveals one’s own Essential Nature (sva-rūpa-dā). (Therefore), She is ‘to be eaten’ as She is the best (ādyā) among all the medicines (oṣadhīnām). || 2/42 ||
ॐकारान्तान्तभावेन ज्ञानं प्राप्य नभं गता ।
एतास्तु मूर्तयः प्रोक्ताः सर्वभावे तु चाग्रगाः ॥२/४३॥
Oṃkārāntāntabhāvena jñānaṃ prāpya nabhaṃ gatā |
Etāstu mūrtayaḥ proktāḥ sarvabhāve tu cāgragāḥ || 2/43 ||
After attaining (prāpya) Knowledge (jñānam) as the conclusion of Oṃkāra (oṃkāra-anta-anta-bhāvena), (She) becomes (gatā) the Sky (of Consciousness) (nabham), and (ca) these (etāḥ…tu) explained (proktāḥ) ‘embodiments’ or ‘manifestations’ (mūrtayaḥ) are present (agragāḥ) in all the living beings (sarva-bhāve). || 2/43 ||
पूजितव्याः प्रयत्नेन इत्याज्ञा पारमेश्वरि ।
ज्ञानसिद्धास्तु कथिताः षोडश च अभावगाः ॥२/४४॥
Pūjitavyāḥ prayatnena ityājñā pārameśvari |
Jñānasiddhāstu kathitāḥ ṣoḍaśa ca abhāvagāḥ || 2/44 ||
The Jñānasiddha-s (jñāna-siddhāḥ…tu) (are) to be worshipped (pūjitavyāḥ) by continuous endeavour (prayatnena). This is (iti) ‘The Command’ (ājñā) of the Supreme Mistress (pārame-īśvari). They are said to be (kathitāḥ) sixteen in number (ṣoḍaśa), and (ca) they pervade the (sphere of) annihilation (abhāva-gāḥ). || 2/44 ||
स्वस्वभावसमाविष्टा ज्ञानदाः परमेश्वर ।
Svasvabhāvasamāviṣṭā jñānadāḥ parameśvara |
Oh Parameśvara (parama-īśvara)! Those who are filled with one’s own True Nature (sva-sva-bhāva-samāviṣṭāḥ), are the imparters of Knowledge (jñāna-dāḥ) |
श्रीभैरव उवाच
Śrībhairava uvāca
Venerable (śrī) Bhairava (bhairavaḥ) said (uvāca):
षोडशानां तु मूर्तिनां गूढं सर्वार्थनाशनम् ॥२/४५॥
ज्ञानं तु परमं देवी श्रुतं मे त्वत्प्रसादतः ।
इदानीं श्रोतुमिच्छामि विस्तरेण विधानतः॥२/४६॥
चतुर्विंशतिर्याः देवि केन मन्त्रेण खेचराः ।
प्रकटं परमार्थेन तद्वदस्व यथार्थतः ॥२४७॥
Ṣoḍaśānāṃ tu mūrtināṃ gūḍhaṃ sarvārthanāśanam || 2/45 ||
Jñānaṃ tu paramaṃ devī śrutaṃ me tvatprasādataḥ |
Idānīṃ śrotumicchāmi vistareṇa vidhānataḥ || 2/46 ||
Caturviṃśatiryāḥ devi kena mantreṇa khecarāḥ |
Prakaṭaṃ paramārthena tadvadasva yathārthataḥ || 247 ||
Oh Devī (devi)! By Your (tvat) Favor (prasādataḥ), I (me) have heard (śrutam) the Supreme (paramam) Wisdom (jñānam…tu), (which) is the secret (gūḍham) of the ‘embodiments’ (mūrtinām) of the sixteen (vowels) (ṣoḍaśānām), (and thus) dissolves all the (other) doctrines (sarva-artha-nāśanam).
Now (idānīm), according to the precepts (vidhānataḥ), I have a desire to hear (śrotum-icchāmi) about the mantra, by which (kena…mantreṇa) the twenty-four (Yoginī-s) (catur-viṃśatiḥ…yāḥ) are actually (parama-arthena) manifest (prakaṭam) as moving in the Sky of Consciousness (khe-carāḥ). Oh Devī (devi)! Please explain (vadasva) that (tat) in detail (vistareṇa) as it is (yathā-arthataḥ)! || 2/45-47 ||
श्रीदेव्युवाच
Śrīdevyuvāca
The Venerable (śrī) Goddess (devī) said (uvāca)
वक्ष्यामि परमं मन्त्रं * * * विवर्जितम् ।
येन सिद्धाश्चतुर्विंश भूमयः स्वस्वरूपतः ॥२/४८॥
Vakṣyāmi paramaṃ mantraṃ * * * vivarjitam |
Yena siddhāścaturviṃśa bhūmayaḥ svasvarūpataḥ || 2/48 ||
I shall tell you (vakṣyāmi) the Supreme (paramam) Mantra (mantram), that is free of *** --maybe: utterance-- (vivarjitam), (and) through which (yena) the stages (bhūmayaḥ) of the twenty-four (catur-viṃśa) Siddha-s (siddhāḥ) arise naturally (sva-sva-rūpataḥ). || 2/48 ||
नित्यशून्यनिरानन्दे षट्चक्रे अव्यये ध्रुवे ।
तं तु वीर्यवरं श्रेष्ठं मन्त्रतत्त्वं स्वरूपतः ॥२/४९॥
Nityaśūnyanirānande ṣaṭcakre avyaye dhruve |
Taṃ tu vīryavaraṃ śreṣṭhaṃ mantratattvaṃ svarūpataḥ || 2/49 ||
(I shall tell you) that (tam) most splendid (śreṣṭham) (, and) exceedingly powerful (vīrya-varam) Reality of Mantra (mantra-tattvam), (which expands) on its own (sva-rūpataḥ) in the six wheels (ṣaṭ-cakre), when the imperishable (avyaye) Joy of Stillness of the Eternal Void (nitya-śūnya-nirānande) is constant (dhruve). || 2/49 ||
कुंदयागविभागेषु योगिनीनां तु सर्वतः ।
तच्चृणुष्व समासेन भवबन्धनिसूदन ॥२/५०॥
Kuṃdayāgavibhāgeṣu yoginīnāṃ tu sarvataḥ |
Taccṛṇuṣva samāsena bhavabandhanisūdana || 2/50 ||
Listen (śṛṇuṣva) to the summary (samāsena) of that (tat) (which arises) in the divisions of the Sacrifices performed on the Cremation Ground (kuṃda-yāga-vibhāgeṣu) by the Yoginī-s (yoginīnām...tu) everywhere (sarvataḥ), Oh! Destroyer of the bondage of material existence (bhava-bandha-nisūdanaḥ)! || 2/50 ||
येन ज्ञातेन वै सम्यक्खेचरत्वं प्रपद्यते ।
शून्यस्य शून्यभावेन नादरूपकलान्विता ॥२/५१॥
तत्रस्था परमा रौद्रा मन्त्रभूमिस्तु सा विदुः ।
रावज्ञा रावगारावा रावस्था रावदा सदा ॥२/५२॥
Yena jñātena vai samyakkhecaratvaṃ prapadyate |
Śūnyasya śūnyabhāvena nādarūpakalānvitā || 2/51 ||
Tatrasthā paramā raudrā mantrabhūmistu sā viduḥ |
Rāvajñā rāvagārāvā rāvasthā rāvadā sadā || 2/52 ||
When It is understood (jñātena...vai…yena), also (samyak) the State of Moving in the Unlimited Sky of Consciousness (khe-cara-tvam) is realized (prapadyate). Dwelling there (tatra-sthā), furnished with the Power of the Resonance of I-consciousness (nāda-rūpa-kalā-anvitā) as the void (śūnya-bhāvena) of the void (śūnyasya), the (sā) Supreme (paramā) Power of Rudra (raudrā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu). She constantly (sadā) knows the Resonance (rāva-jñā), utters the Resonance (rāva-gārāvā), rests in the Resonance (rāva-sthā), (and) bestows the Resonance (rāva-dā). || 2/51-52 ||
रवते या इदं विश्वं मन्त्रभूमिस्तु सा विदुः ।
तृतीयण अनुच्चार्या चारोच्चारविवर्जिता ॥२/५३॥
Ravate yā idaṃ viśvaṃ mantrabhūmistu sā viduḥ |
Tṛtīyaṇa anuccāryā cāroccāravivarjitā || 2/53 ||
She (sā), Who (yā) utters (ravate) this (idam) universe (viśvam), is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu) (that is) the ?third? (tṛtīyaṇa) condition that cannot be pronounced (an-ut-cāryā), (as She) is devoid of rising on any course (cāra-ut-cāra-vi-varjitā). || 2/53 ||
चरते सर्वगान्ते या मन्त्रभूमिस्तु सा विदुः ।
कोदण्डे तु चतुर्दण्डा दण्डान्तद्वयदण्डणी । २/५४॥
Carate sarvagānte yā mantrabhūmistu sā viduḥ |
Kodaṇḍe tu caturdaṇḍā daṇḍāntadvayadaṇḍaṇī | 2/54 ||
She (sā), Who (yā) lives (carate) in (that which) pervades everything (sarva-gā-ante), is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu). (She) is the Stick (, which) rules the Fourth (catur-daṇḍā) in the eyebrows (kodaṇḍe…tu), (and) the Ruler of the two ends of the Stick --i.e. Suṣumṇā--. (daṇḍā-anta-dvaya-daṇḍaṇī). || 2/54 ||
जन्मकाले भवेन्माता पूजाकाले च देवता ।
रतिकाले भवेद्दूती मृत्युकाले च कालिका॥
Janmakāle bhavenmātā pūjākāle ca devatā |
Ratikāle bhaveddūtī mṛtyukāle ca kālikā ||
At the time of birth (janma-kāle), (She) becomes (bhavet) Mātā or Mother (mātā), and (ca) at the time of worship (pūjā-kāle) (, She is) Devatā or Deity (devatā). At the time of spiritual pleasure (rati-kāle), (She) becomes (bhavet) Dūtī or a ‘female messenger’ a.k.a. ‘sexual partner’ (dūtī), and (ca) at the time of death (mṛtyu-kāle) (, She) is Kālikā or the Black One (kālikā).
वर्णैस्तु वनतौ ** मन्त्रभूमिस्तु सा विदुः ।
कहीना काद्यगा स्वस्था कालाकालक्षयाकुला ॥२/५५॥
Varṇaistu vanatau ** mantrabhūmistu sā viduḥ |
Kahīnā kādyagā svasthā kālākālakṣayākulā || 2/55 ||
With the letters (varṇaiḥ) *** (vanatau...**)…She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu). (She) is ‘kahīnā’ --this can be mandrake or other flowers like the coral swirl, also called ‘ambikā’, or anything else-- (kahīnā), moving in kādya or the skull (kādya-gā), resting in the Self (sva-sthā) (, and) overwhelmed with the destruction of Time and its absence (kāla-akāla-kṣaya-ākulā). || 2/55 ||
कलान्ते सर्वमन्त्राणां मन्त्रभूमिस्तु सा विदुः ।
व्याप्तिरूपा अरूपस्था रूपातीता निरिन्द्रिया ॥२/५६॥
Kalānte sarvamantrāṇāṃ mantrabhūmistu sā viduḥ |
Vyāptirūpā arūpasthā rūpātītā nirindriyā || 2/56 ||
(When She) assumes the form of Pervasion (vyāpti-rūpā), established in formlessness (a-rūpa-sthā) beyond form (rūpa-atītā) without the senses (nir-indriyā), She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu) at the end of the Kalā-s (kalā-ante) of all the mantra-s (sarva-mantrāṇām). || 2/56 ||
रूपकैस्तु शतैर्भिन्ना मन्त्रभूमिस्तु सा विदुः ।
प्रथमप्रतिभोल्लासाद्वमन्ती तच्चराचरम् ॥२/५७॥
Rūpakaistu śatairbhinnā mantrabhūmistu sā viduḥ |
Prathamapratibhollāsādvamantī taccarācaram || 2/57 ||
She (, Who is) (sā) mingled with (bhinnā) hundreds (śataiḥ) of forms (rūpakaiḥ...tu), (and) emits (vamantī) the moving and the immobile --i.e. the world-- (tat…cara-acaram) by outpouring Primordial Splendour (prathama-pratibhā-ullāsāt), is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu). || 2/57 ||
निःस्वभावमहावस्था मन्त्रभूमिस्तु सा विदुः ।
स्थुलगा यामद्रोदिक्का अक्षरक्षरमध्यगा ॥२/५८॥
Niḥsvabhāvamahāvasthā mantrabhūmistu sā viduḥ |
Sthulagā yāmadrodikkā akṣarakṣaramadhyagā || 2/58 ||
The (sā) Great State of being without any attributes (niḥ-sva-bhāva-mahā-avasthā), which (yā) pervades the gross plane of manifestation (sthula-gā) is ?Joy all around? (madradikkā) as the center between the imperishable and the perishable (akṣara-kṣara-madhya-gā), is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu). || 2/58 ||
महास्थानेशभरिता मन्त्रभूमिस्तु सा विदुः ।
अमना मानसैर्भावैः हीना मनोन्नता सदा ॥२/५९॥
Mahāsthāneśabharitā mantrabhūmistu sā viduḥ |
Amanā mānasairbhāvaiḥ hīnā manonnatā sadā || 2/59 ||
That which (sā) is abandoned (hīnā) by mental (mānasaiḥ) appearances (bhāvaiḥ), (and consequently) mindless (amanā), is always (sadā) above the mind (manas-unnatā), (and) nourished by the Lord of Great Repose (mahā-sthān-īśa-bharitā), is (also) to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu). || 2/59 ||
मनने त्राणने रता मन्त्रभूमिस्तु सा विदुः ।
ककलाकमलारूढा काकचञ्चुपुटिश्रिता ॥२/६०॥
Manane trāṇane ratā mantrabhūmistu sā viduḥ |
Kakalākamalārūḍhā kākacañcupuṭiśritā || 2/60 ||
What (sā) is delighted (ratā) in being protected (trāṇane) from mentation (manane), (and is) ascending to the Wealth of the ‘crow’ --i.e. associated with cremation grounds, etc.-- (kakalā-kamalā-ārūḍhā), (while) resting in the cavity (, formed by the closed) beak of a crow --i.e. in ‘kākacañcupuṭamudrā’, which is Khecarīmudrā, the silence above mind, which bestows Joy-- (kāka-cañcu-puṭi-śritā), is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu). || 2/60 ||
या कला कालजननी मन्त्रभूमिस्तु सा विदुः ।
चित्यभ्यन्तरमाविष्टा या अष्टखण्डनशून्यगा ॥२/६१॥
Yā kalā kālajananī mantrabhūmistu sā viduḥ |
Cityabhyantaramāviṣṭā yā aṣṭakhaṇḍanaśūnyagā || 2/61 ||
The (sā) Power (kalā) which (yā) produces Time (kāla-jananī), (and) is filled (āviṣṭā) with the Power of Consciousness within (citi-abhyantaram) (, while) pervading the void (which) destroys the eight --i.e. the puryaṣṭaka or subtle body-- (aṣṭa-khaṇḍana-śūnya-gā), is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu). || 2/61 ||
पौष्टिका तत्स्वरूपान्ता मन्त्रभूमिस्तु सा विदुः ।
कलान्ता सर्वदेवीनां ग्रासते लालसा सदा ॥२/६२॥
Pauṣṭikā tatsvarūpāntā mantrabhūmistu sā viduḥ |
Kalāntā sarvadevīnāṃ grāsate lālasā sadā || 2/62 ||
Which (sā) is nourishing (pauṣṭikā) as the culmination of the essential nature of it --i.e of the subtle body--, (tat-sva-rūpa-antā) at the end of all the Kalā-s (kalā-antā), (, for it is) always (sadā) fond of (lālasā) consuming (grāsate) all the Goddesses (sarva-devīnām), is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu). ||
सर्वभावेषु संलीना मन्त्रभूमिस्तु सा विदुः ।
व्याप्तिभावस्तु सर्वस्वं हठात्तु कलनोद्यता ॥२/६३॥
Sarvabhāveṣu saṃlīnā mantrabhūmistu sā viduḥ |
Vyāptibhāvastu sarvasvaṃ haṭhāttu kalanodyatā || 2/63 ||
She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu), (Who) secretly enters (saṃ-līnā) all the existing entities (sarva-bhāveṣu), (and is) engaged in the act of impelling (kalanā…udyatā) the Essence of everything (sarva-svam) (as) Universal Pervasion (vyāpti-bhāvaḥ) (, which) truly (tu) arises in a flash (haṭhāt). || 2/63 ||
आणवे परमानन्दे मन्त्रभूमिस्तु सा विदुः ।
निःस्वभावमहावस्था मन्त्रभूमिस्तु सा विदुः ॥२/६४॥
Āṇave paramānande mantrabhūmistu sā viduḥ |
Niḥsvabhāvamahāvasthā mantrabhūmistu sā viduḥ || 2/64 ||
She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu), (Who) is the Great State of being attributeless (niḥ-sva-bhāva-mahā-avasthā), (which lies) in the Supreme Bliss (parama-ānande) experienced by an individual (āṇave). She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu)! || 2/64 ||
स्फुरन्ती परमे व्योम्नि मन्त्रभूमिस्तु सा विदुः ।
अध्यात्मज्ञानरूपस्य सदान्ता परमाव्यया ॥२/६५॥
Sphurantī parame vyomni mantrabhūmistu sā viduḥ |
Adhyātmajñānarūpasya sadāntā paramāvyayā || 2/65 ||
She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu), (Who is) the Supreme Imperishable (State) (paramā-avyayā) of the Wisdom of the Supreme Self (adhi-ātma-jñāna-rūpasya), (and) always (sadā) shining (sphurantī) in the Supreme (parame) Sky (vyomni…antā). || 2/65 ||
निर्दया अच्युता शान्ता मन्त्रभूमिस्तु सा विदुः ।
पक्षद्वयविनिर्मुक्ता मध्यमापादमध्यगा ॥२/६६॥
Nirdayā acyutā śāntā mantrabhūmistu sā viduḥ |
Pakṣadvayavinirmuktā madhyamāpādamadhyagā || 2/66 ||
She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu), (Who is) passionate (nirdayā), never falling (acyutā) (, and) calm (śāntā). (She) is free of the duality of the pair of opposites (pakṣa-dvaya-vinirmuktā) (, and) pervades the center of the middle state (in everything) (madhyamā-pāda-madhya-gā). || 2/66 ||
कलते तत्र संस्था या मन्त्रभूमिस्तु सा विदुः ।
अधोमुखा निराकारा कालाकालस्य भक्षकी ॥२/६७॥
Kalate tatra saṃsthā yā mantrabhūmistu sā viduḥ |
Adhomukhā nirākārā kālākālasya bhakṣakī || 2/67 ||
Who is (sā) resting (saṃsthā) there --i.e in the Center of everything-- (tatra), (and) vibrates (kalate) (, and) gazes downwards (adhaḥ-mukhā), while being formless (nir-ākārā), is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu), as the Devourer (bhakṣakī) of Time and its absence (kāla-akālasya). || 2/67 ||
मन्त्रातीता अमन्त्रज्ञा मन्त्रभूमिस्तु सा विदुः ।
अमात्रा द्वादशान्तान्ता षोडशान्ता पुनः सदा ॥२/६८॥
Mantrātītā amantrajñā mantrabhūmistu sā viduḥ |
Amātrā dvādaśāntāntā ṣoḍaśāntā punaḥ sadā || 2/68 ||
She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu), (Who is) beyond mantra-s (mantra-atītā), (and) knows the application of no mantra (amantra-jñā), measureless (amātrā) (, and) the very conclusion of the end of the twelve (senses) (dvā-daśa-anta-antā) at the end of the sixteen --i.e. the Seventeenth Kalā-- (ṣoḍaśa-āntā), over and over again (punaḥ), forever (sadā). || 2/68 ||
मात्राहीना तु या संविन्मन्त्रभूमिस्तु सा विदुः ।
तत्त्वस्था तत्त्वगहनी तत्त्वातत्त्वविवर्जिता ॥२/६९॥
Mātrāhīnā tu yā saṃvinmantrabhūmistu sā viduḥ |
Tattvasthā tattvagahanī tattvātattvavivarjitā || 2/69 ||
She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu), Who (yā) is Consciousness (saṃvid), devoid of measure (of any kind) (mātrā-hīnā), (and) the impenetrable resting place of reality (tattva-gahanī) (, but also) resting in reality (tattva-sthā), (and She is even) devoid of reality and the absence of reality (tattva-atattva-vivarjitā). || 2/69 ||
त्रितत्त्वभावकी या तु मन्त्रभूमिस्तु सा विदुः ।
यस्या नास्ति परं ज्ञानं यत्र ज्ञेयं परापरम् ॥२/७०॥
Tritattvabhāvakī yā tu mantrabhūmistu sā viduḥ |
Yasyā nāsti paraṃ jñānaṃ yatra jñeyaṃ parāparam || 2/70 ||
She (sā), Who (yā) is expressive of the three realities (tri-tattva-bhāvakī), (though) in which (yatra) the object of knowledge (jñeyam) is Parāpara --lit. supreme and non-supreme at the same time-- (para-aparam) (, since) it has (yasyāḥ) no (na…asti) Supreme (param) Knowledge (jñānam), is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu). || 2/70 ||
यत्र गर्भत्रयोदयं मन्त्रभूमिस्तु सा विदुः ।
राकाकारा कुहूरूपा कुहुनाकाशभक्षकी ॥२/७१॥
Yatra garbhatrayodayaṃ mantrabhūmistu sā viduḥ |
Rākākārā kuhūrūpā kuhunākāśabhakṣakī || 2/71 ||
Where (yatra) the threefold Womb arises (garbha-traya-udayam) (, and) has the form of the new-moon (of ignorance) (kuhū-rūpā), She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu), the producer of Full-moon (rākā-kārā), the Devourer of the Sky of Deception (kuhunā-ākāśa-bhakṣakī). || 2/71 ||
परभावमनुदीप्ता मन्त्रभूमिस्तु सा विदुः ।
अन्तः सूक्ष्मा बहिः सूक्ष्मा चरते या चराचरे ॥२/७२॥
Parabhāvamanudīptā mantrabhūmistu sā viduḥ |
Antaḥ sūkṣmā bahiḥ sūkṣmā carate yā carācare || 2/72 ||
She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu), Who (yā) is blazing (anu-dīptā) as the Supreme State (para-bhāvam). (Being) subtle (sūkṣmā...sūkṣmā) inside (antaḥ) (and) outside (bahiḥ), it follows (carate) (the course of) the world (cara-acare). || 2/72 ||
अरूपा सर्वरूपा च मन्त्रभूमिस्तु सा विदुः ।
या वाक्त्रये अतीता या परारूपे खगेश्वरी ॥२/७३॥
Arūpā sarvarūpā ca mantrabhūmistu sā viduḥ |
Yā vāktraye atītā yā parārūpe khageśvarī || 2/73 ||
She (sā) is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu), Who (exists) (yā) in the three Speeches --i.e. in paśyantī, madhyamā and vaikharī-- (vāk-traye), (though) transcends (them all) (atītā) in the Supreme One (parā-rūpe). She is the Formless Goddess, yet She assumes the form of everything, (and thus) She pervades the Unlimited Sky of Consciousness (arūpā…yā…kha-ga-īśvarī…ca…sarva-rūpā). || 2/73 ||
सर्वमन्त्रारणी या वै मन्त्रभूमिस्तु सा विदुः ।
एतास्तु मन्त्रसिद्धा वै भूमयः परिकीर्तिताः ॥२/७४॥
Sarvamantrāraṇī yā vai mantrabhūmistu sā viduḥ |
Etāstu mantrasiddhā vai bhūmayaḥ parikīrtitāḥ || 2/74 ||
She (sā), Who (yā) is the two wooden sticks which kindle the Sacrificial Fire of all the Mantra-s (sarva-mantra-araṇī), is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ...tu). These (etāḥ...tu) Mantrasiddha-s (mantra-siddhāḥ) are said to be (pari-kīrtitāḥ) the Stages (of the realization of I-consciousness) (bhūmayaḥ). || 2/74 ||
मित्रवरुणयोर्मध्ये संचरन्ति विभागशः ।
मन्त्रास्तु चररूपेण मन्त्रभूमिस्तु सा विदुः ॥२/७५॥
Mitravaruṇayormadhye saṃcaranti vibhāgaśaḥ |
Mantrāstu cararūpeṇa mantrabhūmistu sā viduḥ || 2/75 ||
Which is (sā) moving (saṃ-caranti) between the earth and the sky (mitra-varuṇayoḥ-madhye), (where) the Mantra-s (mantrāḥ...tu) (appear) with their divisions (vi-bhāgaśaḥ) as their movements (cara-rūpeṇa), is to be known as (viduḥ) a Stage of Mantra (mantra-bhūmiḥ…tu). || 2/75 ||
मन्त्रभूमेस्तु ता देवीभूमयः संप्रकीर्तिताः ।
चतुर्विंशतिभेदानां सम्यग्सूत्रं प्रकाशयेत् ॥२/७६॥
Mantrabhūmestu tā devībhūmayaḥ saṃprakīrtitāḥ |
Caturviṃśatibhedānāṃ samyagsūtraṃ prakāśayet || 2/76 ||
The (tāḥ) Devī-grounds (devī-bhūmayaḥ) of the Stage of Mantra (mantra-bhūmeḥ) are explained (saṃ-pra-kīrtitāḥ). What should be illuminated (here) (prakāśayet) is the Single (samyak) Thread (of I-consciousness, which runs through) (sūtram) the various stages of the Twenty-four (Yoginī-s) (catur-viṃśati-bhedānām). || 2/76 ||
पूजनीया प्रयत्नेन संसिद्धिकारिका क्षिति । ।
तत्रस्था देवदेवेश्यो विज्ञानक्रमयोगतः ॥२/७७॥
Pūjanīyā prayatnena saṃsiddhikārikā kṣiti | |
Tatrasthā devadeveśyo vijñānakramayogataḥ || 2/77 ||
The Abode or Shelter (kṣiti) where She is resting (tatra-sthā) as the Supreme Power of the God of gods (deva-deva-īśyaḥ) bestows Perfection (saṃ-siddhi-kārikā), so it is to be Worshipped (pūjanīyā) by effort (prayatnena), by means of the procedure of practical realization (vijñāna-krama-yogataḥ). || 2/77 ||
मन्त्रभूमिं प्रयच्छन्ति साधकानां तु नित्यशः ।
तस्मात्सर्वप्रयत्नेन पूज्या वन्द्याः स्तुताः सदा ॥२/७८ ।
Mantrabhūmiṃ prayacchanti sādhakānāṃ tu nityaśaḥ |
Tasmātsarvaprayatnena pūjyā vandyāḥ stutāḥ sadā || 2/78 |
(They) constantly (nityaśaḥ) bestow (prayacchanti) the Stage of Mantra (mantra-bhūmim) upon the sādhaka-s or spiritual aspirants (sādhakānām...tu); therefore (tasmāt), those (Powers) are always worthy of being revered (vandyāḥ…sadā), praised (stutāḥ) (, and) worshipped (pūjyā) with all one’s zealous effort (sarva-prayatnena). || 2/78 ||
गुरुप्रसादात्प्राप्यैताः को नरस्तिष्ठते भुवि ।
Guruprasādātprāpyaitāḥ ko narastiṣṭhate bhuvi |
Having reached (prāpya) all this (etāḥ) by the Favor of the Guru (guru-prasādāt), what (kaḥ) individual (naraḥ) would remain (tiṣṭhate) in this world (bhuvi)?
श्रीभैरव उवाच
Śrībhairava uvāca
Venerable (śrī) Bhairava (bhairavaḥ) said (uvāca):
चतुर्विंशतिर्या देव्यः श्रुता मे त्वत्प्रसादतः ॥२/७९॥
मन्त्राणां परमार्थेन भूमयः सततोदिताः ।
इदानीं श्रोतुमिच्छामि विध्युद्दिष्टेन कर्मणा ॥२/८०॥
मेलापेन यथा देव्यो मिलितास्तु स्वभावतः ।
द्वादश च प्रयत्नेन विश्वरूपा निरञ्जनाः ॥२/८१॥
अक्रमक्रमभावेन कथयस्व यथार्थतः ।
Caturviṃśatiryā devyaḥ śrutā me tvatprasādataḥ || 2/79 ||
Mantrāṇāṃ paramārthena bhūmayaḥ satatoditāḥ |
Idānīṃ śrotumicchāmi vidhyuddiṣṭena karmaṇā || 2/80 ||
Melāpena yathā devyo militāstu svabhāvataḥ |
Dvādaśa ca prayatnena viśvarūpā nirañjanāḥ || 2/81 ||
Akramakramabhāvena kathayasva yathārthataḥ |
By Your (tvat) Favour (prasādataḥ), I (me) have heard (śrutāḥ) about the Goddesses (devyaḥ) Who are (yāḥ) Truly (parama-arthena) the Stages (bhūmayaḥ) of the Mantra-s (mantrāṇām). They always arise (satata-uditāḥ) (, and) Their (number) is Twenty-four (catur-viṃśatiḥ). || 2/79-80ab ||
Now (idānīm), I have a desire to hear (śrotum-icchāmi) about the rules of Encounter (vidhi-uddiṣṭena...karmaṇā...melāpena), in which (yathā) the twelve (dvādaśa) Goddesses (devyaḥ) (are) naturally (sva-bhāvataḥ) united (militāḥ). And then (ca) with force (prayatnena) (They become) Spotless (nirañjanāḥ) as a non-sequential process (akrama-krama-bhāvena) (, and thus) appear as the Universe (viśva-rūpāḥ). Please tell (me this) (kathayasva) according to the rules (yathārthataḥ). || 2/80cd-81 ||
श्रीदेव्युवाच
Śrīdevyuvāca
The Venerable (śrī) Goddess (devī) said (uvāca):
अत्यन्तगहनं गुह्यं मेलापं मलवर्जितम् ॥२/८२॥
Atyantagahanaṃ guhyaṃ melāpaṃ malavarjitam || 2/82 ||
The Melāpa or Encounter (melāpam), (which is) devoid of impurity (mala-varjitam), is the Secret (guhyam) of the deepest abyss (ati-anta-gahanam). || 2/82 ||
कथयामि तव स्नेहान्मिलितं च पदं यथा ।
योगिन्यः सर्वभावास्तु चिद्भावपदमध्यगाः ॥२/८३॥
Kathayāmi tava snehānmilitaṃ ca padaṃ yathā |
Yoginyaḥ sarvabhāvāstu cidbhāvapadamadhyagāḥ || 2/83 ||
Out of my Love (snehāt), I shall explain (kathayāmi) to you (tava) the Encountered state (militam…padam), in which (yathā) the Yoginī-s (yoginyaḥ), who pervade the center of the domain of Awareness (cit-bhāva-pada-madhya-gāḥ), become all the objects (sarva-bhāvāḥ). || 2/82 ||
द्वादश च समासेन चित्स्वरूपाः स्वरूपतः ।
Dvādaśa ca samāsena citsvarūpāḥ svarūpataḥ |
In brief (samāsena), (they are) twelve in number (dvā-daśa), and (ca) in real sense (sva-rūpataḥ), (their) Essence is Consciousness (cit-svarūpāḥ).
The Essences of the
organs of cognitions,
connected to the respective subtle elements
(Jñānendriya-s and Tanmātra-s)
As Śrotra or Hearing
and Śabda or Sound
श्रोत्रयोरुभयोर्मध्ये परा या चित्स्वरूपिणी ॥२/८४॥
मेलापे मिलिता सा वै शब्दस्य परमा चितिः ।
Śrotrayorubhayormadhye parā yā citsvarūpiṇī || 2/84 ||
Melāpe militā sā vai śabdasya paramā citiḥ |
In Melāpa or Encounter (melāpe), (when) the Supreme (paramā) Awareness (citiḥ) of Sound (śabdasya) is Encountered (militā), what (yā) is (sā) Supreme (parā) (vai) is in the middle of both ears (śrotrayoḥ-ubhayoḥ-madhye), (and) appears in the form of Consciousness (cit-svarūpiṇī). || 2/85ab ||
As Tvak or Feeling
of Touch
and Sparśa or the sense of Touch
त्वग्गता सर्वभूतेषु विश्वेऽस्मिन् सचराचरे ॥२/८५॥
मेलापे मिलिता सा वै स्पर्शस्य परमा चितिः ।
Tvaggatā sarvabhūteṣu viśve'smin sacarācare || 2/85 ||
Melāpe militā sā vai sparśasya paramā citiḥ |
In Melāpa or Encounter (melāpe), (when) the Supreme (paramā) Awareness (citiḥ) of ‘touch’ (sparśasya) is encountered (militā), It (sā) is truly (vai) appearing in the skin (tvak-gatā) in all the living beings (sarva-bhūteṣu) in this (asmin) world (viśve) that is composed of everything that move or stationary (sa-cara-acare). || 2/86ab ||
As Cakṣus or Seeing
and Rūpa or Form
चक्षुर्मध्ये स्थिता या वै चन्द्रार्कद्वयभासकी ॥२/८६॥
मेलापे मिलिता सा वै रूपस्य परमा चितिः ।
Cakṣurmadhye sthitā yā vai candrārkadvayabhāsakī || 2/86 ||
Melāpe militā sā vai rūpasya paramā citiḥ |
In Melāpa or Encounter (melāpe), (when) the Supreme (paramā) Awareness (citiḥ) of ‘form’ (rūpasya) is encountered (militā), that (sā) what (yā) illuminates both the Moon and the Sun (candra-ārka-dvaya-bhāsakī) is truly (vai) resting (sthitā) between the eyes (cakṣur-madhye). || 2/87ab ||
As Rasanā or Tasting
and Rasa or Taste
द्वात्रिंशद्वीरसंयुक्ता मध्ये या स्वादिनी कला ॥२/८७॥
मेलापे मिलिता सा वै रसस्य परमा चितिः ।
Dvātriṃśadvīrasaṃyuktā madhye yā svādinī kalā || 2/87 ||
Melāpe militā sā vai rasasya paramā citiḥ |
In Melāpa or Encounter (melāpe), (when) the Supreme (paramā) Awareness (citiḥ) of ‘taste’ (rasasya) is encountered (militā), it (sā) is truly (vai) the Tasting (svādinī) Power (kalā), Who is (yā) in the middle of thirty-two hero-s --i.e. the teeth--, (which are) joined together (dvā-triṃśat-vīra-saṃyuktā…madhye). || 2/88ab ||
As Ghrāṇa or
Smelling
and Gandha or Smell
कपाटद्वयभेदेन पक्षापक्षद्वयरता ॥२/८८॥
मेलापे मिलिता सा वै गन्धस्य परमा चितिः ।
Kapāṭadvayabhedena pakṣāpakṣadvayaratā || 2/88 ||
Melāpe militā sā vai gandhasya paramā citiḥ |
In Melāpa or Encounter (melāpe), (when) the Supreme (paramā) Awareness (citiḥ) of ‘smell’ (gandhasya) is encountered (militā), it (sā) is truly (vai) gratified by the pair of (any) opposites (pakṣa-apakṣa-dvaya-ratā), distinguished by the two doors --i.e. the two nostrils-- (kapāṭa-dvaya-bhedena). || 2/89ab ||
The Essences of the organs of actions
(Karmendriya-s)
As Vāc or Speech
परा स्वरूपा पश्यन्ती मध्यमा वैखरी तथा ॥२/८९ ।
मेलापे मिलिता सा वै जप्यते परमा चितिः ।
Parā svarūpā paśyantī madhyamā vaikharī tathā || 2/89 |
Melāpe militā sā vai japyate paramā citiḥ |
(Just as) one’s own Essential Nature (sva-rūpā) is the fourfold Speech like Parā or Supreme (parā), Paśyantī (paśyantī), Madhyamā (madhyamā) (and) Vaikharī (vaikharī); therefore (tathā), in Melāpa or Encounter (melāpe), (when) Supreme (paramā) Awareness (of speech) (citiḥ) is encountered (militā), She is (sā) truly (vai) Invoked (japyate). || 2/90ab ||
As Pāṇi or Taking
फणिरूपा पञ्चमुखा सर्वग्रासैकतत्परा ॥२/९०॥
मेलापे मिलिता या वै आदाने परमा चितिः ।
Phaṇirūpā pañcamukhā sarvagrāsaikatatparā || 2/90 ||
Melāpe militā yā vai ādāne paramā citiḥ |
In Melāpa or Encounter (melāpe), (when) Supreme (paramā) Awareness (citiḥ) is truly (vai) encountered (militā) in ‘taking’ (ādāne), She (sā), assuming the form of a Serpent --i.e. Kuṇḍalinī-- (phaṇi-rūpā) having five faces (pañca-mukhā), is devoted only to consuming everything --i.e. all the five subtle elements-- (sarva-grāsa-eka-tat-parā). || 2/91ab ||
As Pāda or Locomotion
सर्वान्ता षोडशान्ता च पादचक्रस्य वाहिका ॥२/९१॥
मेलापे मिलिता सा वै विहरेत्परमा चितिः ।
Sarvāntā ṣoḍaśāntā ca pādacakrasya vāhikā || 2/91 ||
Melāpe militā sā vai viharetparamā citiḥ |
In Melāpa or Encounter (melāpe), (when) Supreme (paramā) Awareness (citiḥ) is truly (vai) Encountered (militā) (in) ‘wandering’ (viharet), (She) is the end of everything (sarva-antā), and (ca) the end of the sixteen (ṣoḍaśa-antā). (Thus,) She (sā) is the vehicle (vāhikā) of the wheel of the feet (pāda-cakrasya). || 2/92ab ||
As Pāyu or Excretion
अपानवायुमाश्रित्य द्वादशान्ते निराकुला ॥२/९२॥
मेलापे मिलिता सा वै उत्सर्गे परमा चितिः ।
Apānavāyumāśritya dvādaśānte nirākulā || 2/92 ||
Melāpe militā sā vai utsarge paramā citiḥ |
In Melāpa or Encounter (melāpe), (when) Supreme (paramā) Awareness (citiḥ) is truly (vai) encountered (militā) in the (process of) ‘throwing out’ (ut-sarge), She (sā), having recoursed (āśritya) to ‘breathing in’ (apāna-vāyum) at the end of the twelve --i.e. beyond the senses-- (dvā-daśa-ante), is completely calm (nirākulā). || 2/93ab ||
As Upastha or Procreation
उपस्थस्य तु मध्यगा रेतोवाहे सदोदिता ॥२/९३॥
मेलापे मिलिता सा वै आनन्दे परमा चितिः ।
Upasthasya tu madhyagā retovāhe sadoditā || 2/93 ||
Melāpe militā sā vai ānande paramā citiḥ |
In Melāpa or Encounter (melāpe), (when) Supreme (paramā) Awareness (citiḥ) is truly (vai) encountered (militā) in (the form of) spiritual bliss (ānande), She (sā) moves in the center (madhyagā) of the procreating organ (upasthasya), (and) always rising (sadā-uditā) when the semen flows (reta-vāhe). || 2/94ab ||
The Essences of the internal psychic organs
(Antaḥkaraṇa)
As Manas or Mind
संकल्पस्य विकल्पस्य मध्ये या चेतनी कला ॥२/९४॥
मेलापे मिलिता सा वै मनने परमा चितिः ।
Saṃkalpasya vikalpasya madhye yā cetanī kalā || 2/94 ||
Melāpe militā sā vai manane paramā citiḥ |
In Melāpa or Encounter (melāpe), (when) Supreme (paramā) Awareness (citiḥ) is truly (vai) encountered (militā) in the (process) of ‘mentation’ (manane), (She,) Who exists (yā) in the presence --i.e. in the middle-- (madhye) of (all) the thoughts (vikalpasya) and imaginations (saṃkalpasya), is the (sā) Power (kalā) of the Conscious One (cetanī). || 2/95ab ||
As Buddhi or Intellect
पीता स्वस्य समस्तस्य आद्या या बोधकी दशा ॥२/९५॥
मेलापे मिलिता सा वै ज्ञानस्य परमा चितिः ।
Pītā svasya samastasya ādyā yā bodhakī daśā || 2/95 ||
Melāpe militā sā vai jñānasya paramā citiḥ |
In Melāpa or Encounter (melāpe), (when) Supreme (paramā) Awareness (citiḥ) of perception (jñānasya) is truly (vai) encountered (militā), (that) which (yā) gets drunk (pītā) with Itself (svasya) (as) pervading everything (samastasya), is the (sā) Primordial (ādyā) Awakening (bodhakī) Condition (daśā). || 2/96ab ||
एतास्तु कथिता देव्यः मेलापे याः खमार्गगाः ॥२/९६॥
पूज्या बन्द्याः प्रयत्नेन गुरूद्दिष्टेन कर्मणा ।
Etāstu kathitā devyaḥ melāpe yāḥ khamārgagāḥ || 2/96 ||
Pūjyā bandyāḥ prayatnena gurūddiṣṭena karmaṇā |
These (etāḥ...tu) narrated (kathitāḥ) Goddesses (devyaḥ) Who (yāḥ) pervade the path of the Sky of Consciousness (kha-mārga-gāḥ) in Melāpa or Encounter (melāpe), are to be praised (pūjyāḥ) and honoured (bandyāḥ) with continued exertion (prayatnena) by the rites (karmaṇā) taught by the Guru (guru-uddiṣṭena). || 2/97ab ||
पूजनीयं परं दिव्यं मेलापं सर्वजन्तुषु ॥२/९७॥
मदन्ति सर्वथा देव्यः खचक्रपददर्शिताः ।
Pūjanīyaṃ paraṃ divyaṃ melāpaṃ sarvajantuṣu || 2/97 ||
Madanti sarvathā devyaḥ khacakrapadadarśitāḥ |
The Venerable (pūjanīyam) Supreme (param) Divine (divyam) Encounter (melāpam) (exists) in all the living entities (sarva-jantuṣu), (for) the Bliss-intoxicated Goddesses (devyaḥ…madanti) (are) constantly revealed as the State of the Wheel of Consciousness (kha-cakra-pada-darśitāḥ…sarvathā). || 2/98ab ||
श्रीभैरव उवाच
Śrībhairava uvāca
Venerable (śrī) Bhairava (bhairavaḥ) said (uvāca)
श्रुता एतावद्वक्त्राब्जान्मेलापे मिलिता यथा ॥२/९८॥
योगिन्यो व्योमगाः सर्वाः द्वादशगाः समासतः ।
Śrutā etāvadvaktrābjānmelāpe militā yathā || 2/98 ||
Yoginyo vyomagāḥ sarvāḥ dvādaśagāḥ samāsataḥ |
So far (etāvat), I learnt (śrutāḥ) from the Lotus of Speech (vaktra-abjāt) that the Yoginī-s (yoginyaḥ) are encountered (militāḥ) in Melāpa (melāpe), since (yathā) they pervade the Sky (vyoma-gāḥ), (and) all of them (sarvāḥ) exist in the twelve senses (dvā-daśa-gāḥ). (This was also explained) in brief (samāsataḥ). || 2/99ab ||
इदानीं श्रोतुमिच्छामि अष्टी देव्यो विभागशः ॥२/९९॥
रश्मिरूपा निराचारा भावाभावक्षये रताः ।
खं प्राप्ताः शक्तिमार्गेन तद्वद मे त्रिलोचने ॥२/१००॥
Idānīṃ śrotumicchāmi aṣṭī devyo vibhāgaśaḥ || 2/99 ||
Raśmirūpā nirācārā bhāvābhāvakṣaye ratāḥ |
Khaṃ prāptāḥ śaktimārgena tadvada me trilocane || 2/100 ||
Now (idānīm), I have a desire to hear (śrotum-icchāmi) (about) the eight (aṣṭī) Goddesses (devyaḥ) in detail (vibhāgaśaḥ), (for) they assume the form of the Rays of Consciousness (raśmi-rūpāḥ), lawless (nir-ācārāḥ) (, and) are intent upon (ratāḥ) the destruction of both existence and non-existence (bhāva-abhāva-kṣaye).
Through the Path of Śakti (śakti-mārgena), they (tat) attain (prāptāḥ) the Sky of Consciousness (kham). Please explain this (vada) to me (me), oh Three-Eyed One (tri-locane)! || 2/99cd-100 ||
श्रीदेव्युवाच
Śrīdevyuvāca
The Venerable (śrī) Goddess (devī) said (uvāca)
तव वक्ष्यामि भावज्ञ विस्तरेण यथाविधिः ।
स्नेहात्तु परमं ज्ञानमत्युत्कृष्टतरं महत् ॥२/१०१॥
Tava vakṣyāmi bhāvajña vistareṇa yathāvidhiḥ |
Snehāttu paramaṃ jñānamatyutkṛṣṭataraṃ mahat || 2/101 ||
Out of my Love (snehāt) for you (tava), oh Knower of the Heart (bhāva-jña)! I shall tell (you) (vakṣyāmi) in detail (vistareṇa) the Greatest (mahat) Supreme (paramam) Wisdom (jñānam) (that) is the most eminent (ati-ut-kṛṣṭa-taram), according to the rules (yathā-vidhiḥ). || 2/101 ||
अष्टौ देव्यस्तु याः प्रोक्ताः योगिनीयोगचक्रगाः ॥ ।
शाक्तमार्गेन संप्राप्ताः खेचरत्वगतिर्ध्रुवम् ॥२/१०२॥
Aṣṭau devyastu yāḥ proktāḥ yoginīyogacakragāḥ || |
Śāktamārgena saṃprāptāḥ khecaratvagatirdhruvam || 2/102 ||
As it is said (proktāḥ), the eight (aṣṭau) Goddesses (devyaḥ...tu), Who (yāḥ) pervade the sphere of the Yoga of the Yoginī-s (yoginī-yoga-cakra-gāḥ), are attained (saṃprāptāḥ) through the Path of Śakti (śākta-mārgena). (That Path is) surely (dhruvam) that progress which leads to the state of moving in the Sky of Consciousness (khe-cara-tva-gatiḥ). || 2/102 ||
ऊर्ध्वं द्वादशगे चक्रे परा सा भैरवीदशा ।
तेन मार्गेण सा रश्मिः शक्तिरूपा खमागता ॥२/१०३॥
Ūrdhvaṃ dvādaśage cakre parā sā bhairavīdaśā |
Tena mārgeṇa sā raśmiḥ śaktirūpā khamāgatā || 2/103 ||
In the upward path (ūrdhvam) of this Wheel (of the Śāktasiddha-s) (cakre) (, which) pervades the twelve (senses) (dvā-daśa-ge), the (sā) Supreme (parā) State of Bhairavī (rests) (bhairavī-daśā). In this (tena) Path (mārgeṇa), this (sā) Ray (raśmiḥ) assumes the Nature of Śakti (śakti-rūpā), (and) attains (āgatā) the Sky of Consciousness (kham). || 2/103 ||
गलतालुकमध्यस्था अन्तः याति परा चितिः ।
तेन मार्गेण सा रश्मिः शक्तिरूपा खमागता ॥२/१०४॥
Galatālukamadhyasthā antaḥ yāti parā citiḥ |
Tena mārgeṇa sā raśmiḥ śaktirūpā khamāgatā || 2/104 ||
Resting in between the throat and the palate (gala-tāluka-madhya-sthā), the (sā) Supreme (parā) Consciousness (citiḥ) becomes (yāti) internal (antaḥ). In this (tena) Path (mārgeṇa), this (sā) Ray (raśmiḥ) assumes the Nature of Śakti (śakti-rūpā), (and) attains (āgatā) the Sky of Consciousness (kham). || 2/104 ||
कोपसिद्धे या मध्ये तु दण्डाभा दण्डगा सदा ।
तेन मार्गेण सा रश्मिः शक्तिरूपा खमागता ॥२/१०५॥
Kopasiddhe yā madhye tu daṇḍābhā daṇḍagā sadā |
Tena mārgeṇa sā raśmiḥ śaktirūpā khamāgatā || 2/105 ||
What (yā) is shining like the stick (, and) constantly present in the stick (daṇḍa-ābhā…daṇḍa-gā…sadā) as its center (madhye) when passion arises (kopa-siddhe), is the (sā) Ray (raśmiḥ), (which) assumes the Nature of Śakti (śakti-rūpā) in this (tena) Path (mārgeṇa), (and) attains (āgatā) the Sky of Consciousness (kham). || 2/105 ||
अधः कला मता शुद्धा भ्रमन्ती सर्वदेहिनाम् ।
तेन मार्गेण सा रश्मिः शक्तिरूप खमागता ॥२/१०६॥
Adhaḥ kalā matā śuddhā bhramantī sarvadehinām |
Tena mārgeṇa sā raśmiḥ śaktirūpa khamāgatā || 2/106 ||
The Power (kalā) (which) is roaming (bhramantī) in the lower region (adhaḥ) in all the embodied beings (sarva-dehinām) is considered to be (matā) pure (śuddhā). It is (sā) the Ray (raśmiḥ) which assumes the Nature of Śakti (śakti-rūpā), (and) through this (tena) Path (mārgeṇa), (It) attains (āgatā) the Sky of Consciousness (kham). || 2/106 ||
खरण्डाण्डे महाचण्डा चण्डतेजःस्वरूपिणी ।
तेन मार्गेण सा रश्मिः शक्तिरूपा खमागता ॥२/१०७॥
Kharaṇḍāṇḍe mahācaṇḍā caṇḍatejaḥsvarūpiṇī |
Tena mārgeṇa sā raśmiḥ śaktirūpā khamāgatā || 2/107 ||
In the seed of the Lotus (kharaṇḍa-aṇḍe), Cāmuṇḍā (mahā-caṇḍā) embodies the very essence of the fire of passion (caṇḍa-tejaḥ-sva-rūpiṇī). Through this (tena) Path (mārgeṇa), this Ray (raśmiḥ), assuming the Nature of Śakti (śakti-rūpā), attains (āgatā) the Sky of Consciousness (kham). || 2/107 ||
अधोमार्गेन रेफत्वं सर्वत्र पानलोलुपा ।
तेन मार्गेण सा रश्मिः शक्तिरूपा खमागता ॥२/१०८॥
Adhomārgena rephatvaṃ sarvatra pānalolupā |
Tena mārgeṇa sā raśmiḥ śaktirūpā khamāgatā || 2/108 ||
Being the letter ‘ra’ --i.e. fire-- (repha-tvam) in the downward path (adhas-mārgena), the (sā) Ray (raśmiḥ) is eager to consume (pāna-lolupā) everywhere (sarvatra). Through this (tena) Path (mārgeṇa), assuming the Nature of Śakti (śakti-rūpā), (It) attains (āgatā) the Sky of Consciousness (kham). || 2/108 ||
तिथ्यन्ते मार्गारूढा सा ऊर्ध्वमार्गावलम्बिनी ।
तेन मार्गेण सा रश्मिः शक्तिरूपा खमागता ॥२/१०९॥
Tithyante mārgārūḍhā sā ūrdhvamārgāvalambinī |
Tena mārgeṇa sā raśmiḥ śaktirūpā khamāgatā || 2/109 ||
Having ascended through the Path (mārga-ārūḍhā) to the end of the fifteen (vowels) (tithi-ante), the (sā) Ray (raśmiḥ) is resting upon the upward path (ūrdhva-mārga-avalambinī). Through this (tena) (Śākta) Path (mārgeṇa), assuming the Nature of Śakti (śakti-rūpā), (It) attains (āgatā) the Sky of Consciousness (kham). || 2/109 ||
अमाना माननीया च शिवभूता परा कला ।
तेन मार्गेण सा रश्मिः शक्तिरूपा खमागता ॥२/११०॥
Amānā mānanīyā ca śivabhūtā parā kalā |
Tena mārgeṇa sā raśmiḥ śaktirūpā khamāgatā || 2/110 ||
The Supreme (parā) Kalā or Power (kalā), the Existence of Śiva (śiva-bhūtā), is immeasurable (amānā) and (ca) worthy of being praised (mānanīyā). Through this (tena) Path (mārgeṇa), this Ray (raśmiḥ), assuming the Nature of Śakti (śakti-rūpā), attains (āgatā) the Sky of Consciousness (kham). || 2/110 ||
एताः सुरश्मयः प्रोक्ताः शक्तिरूपाः सदोदिताः ।
अष्टौ तु परमार्थेन सर्वत्र पानलम्पटाः ॥२/१११॥
Etāḥ suraśmayaḥ proktāḥ śaktirūpāḥ sadoditāḥ |
Aṣṭau tu paramārthena sarvatra pānalampaṭāḥ || 2/111 ||
These (etāḥ) Supreme Rays (su-raśmayaḥ) are said to be (proktāḥ) the always arising (sadā-uditāḥ) forms of Śakti (śakti-rūpāḥ). In reality (parama-arthena), the eight (Rays) (aṣṭau) are eager to drink (the Nectar of the Self spontaneously) (pāna-lampaṭāḥ) everywhere (sarvatra). || 2/111 ||
पूजनीयाः प्रयत्नेन पुष्पधूपोपहारकैः ।
पूजनात्तु भवेत्सिद्धिः सर्वेषां सिद्धिरोत्तमा ॥२/११२॥
Pūjanīyāḥ prayatnena puṣpadhūpopahārakaiḥ |
Pūjanāttu bhavetsiddhiḥ sarveṣāṃ siddhirottamā || 2/112 ||
(They) are to be worshipped (pūjanīyāḥ) by continuous endeavour (prayatnena) (, and) by offering flowers and incense (puṣpa-dhūpa-upahārakaiḥ). Through such worship (pūjanāt...tu), Realization (siddhiḥ) takes place (bhavet), (and) this is the highest (uttamā) Realization (siddhiḥ) among all (the possible realizations) (sarveṣām). || 2/112 ||
श्रीभैरव उवाच
Śrībhairava uvāca
Venerable (śrī) Bhairava (bhairavaḥ) said (uvāca)
श्रुतं मे देवदेवेशि शान्तरश्मिस्वरूपकम् ।
अष्टानां तु यथा तथ्यं योगिनीनां स्वभावगम् ॥२/११३॥
इदानीं श्रोतुमिच्छामि शाम्भवं * यथाविधिः ।
मार्गेण देवदेव्यास्तु लहर्यो ज्ञेयस्य ** ॥२/११४॥
Śrutaṃ me devadeveśi śāntaraśmisvarūpakam |
Aṣṭānāṃ tu yathā tathyaṃ yoginīnāṃ svabhāvagam || 2/113 ||
Idānīṃ śrotumicchāmi śāmbhavaṃ * yathāvidhiḥ |
Mārgeṇa devadevyāstu laharyo jñeyasya ** || 2/114 ||
Oh Mistress of the God of gods (deva-deva-īśi)! As (yathā) I (me) have heard (śrutam) the Truth (tathyam) about the eight (aṣṭānām...tu) Yoginī-s (yoginīnām), (which Truth) exists in one’s own Essential Nature (sva-bhāva-gam) (, and thus) embodies the Essence of the Peaceful Rays (of Consciousness) (śānta-raśmi-sva-rūpakam); now (idānīm), I have a desire (icchāmi) to hear (śrotum) about the Śāmbhava state (śāmbhavam), according to the precepts (yathā-vidhiḥ). They are the Waves (laharyaḥ) of that which is to be understood (jñeyasya) through the Path (mārgeṇa) of the Mistress of the Gods (deva-devyāḥ...tu). || 2/113-114 ||
चत्वारः सर्वसामान्याः निःस्वभावस्वभावगाः ।
खप्राप्ताः परमेशानि तं वदस्व ममेप्सितम् ॥२/११५॥
Catvāraḥ sarvasāmānyāḥ niḥsvabhāvasvabhāvagāḥ |
Khaprāptāḥ parameśāni taṃ vadasva mamepsitam || 2/115 ||
Please describe (vadasva) these (tam) Four (Waves) (catvāraḥ) that are common to everyone (sarva-sāmānyāḥ) (, as they) move in one’s own Essential Nature without any attributes (niḥ-sva-bhāva-sva-bhāva-gāḥ), (and) are attained in the Sky of Consciousness (kha-prāptāḥ). This is my (mama) desire (īpsitam), Oh Supreme Mistress (parama-īśāni)! || 2/113-115 ||
श्रीदेव्युवाच
Śrīdevyuvāca
The Venerable (śrī) Goddess (devī) said (uvāca):
शृणुश्वैकमनो भूत्वा हृदये शांभवं परम् ।
चत्वारोन्मनताभिन्नं ज्ञेयं कालीक्रमागमे ॥२/११६॥
Śṛṇuśvaikamano bhūtvā hṛdaye śāṃbhavaṃ param |
Catvāronmanatābhinnaṃ jñeyaṃ kālīkramāgame || 2/116 ||
Listen (śṛṇuśva) oh Attentive One (eka-manaḥ)! (After) you devote yourself (bhūtvā) to the Heart (hṛdaye), the Śāmbhava state (śāṃbhavam) reigns Supreme (param), (as It is) not different from the state of the four waves of thoughtlessness (catvāraḥ…unmana-tā-abhinnam). They are understood (jñeyam) when the Procedure of Kālī arrives (kālī-krama-āgame)! || 2/116 ||
यज्ज्ञात्वा बोधशालीनां प्रबुद्धानामुमाध च ।
खेगतिर्भवते सद्यः सर्वभावक्षयं करी ॥२/११७॥
Yajjñātvā bodhaśālīnāṃ prabuddhānāmumādha ca |
Khegatirbhavate sadyaḥ sarvabhāvakṣayaṃ karī || 2/117 ||
Then (adha…ca), after understanding (jñātvā) it (yat), Umā, the Splendour of Śiva (umā), immediately (sadyaḥ) performs the destruction of all objectivity (sarva-bhāva-kṣayam…karī), (and) shines (bhavate) as the Activity of the Sky of Consciousness (khe-gatiḥ) for those awakened ones who are full of Awareness (bodha-śālīnām…pra-buddhānām). || 2/117 ||
सक्षुन्येतिः स्वभावाख्ये विश्वग्रासा परा चितिः ।
लहरीं प्रथमां विद्धि शांभवी कालभक्षकी ॥२/११८॥
Sakṣunyetiḥ svabhāvākhye viśvagrāsā parā citiḥ |
Laharīṃ prathamāṃ viddhi śāṃbhavī kālabhakṣakī || 2/118 ||
When observing (sakṣunyetiḥ) one’s own Essential Nature (sva-bhāva-ākhye), Supreme (parā) Awareness (citiḥ) devours the universe (viśva-grāsā). You should know (viddhi) (Her as) the First (prathamām) Wave (laharīm) (of) Śāmbhavī, or the Mistress of Śambhu (śāṃbhavī), the Devourer of Time (kāla-bhakṣakī). || 2/118 ||
आनन्दं च निरानन्दं सानन्दं रक्षते ** ।
द्वितीयां लहरीं विद्धि शांभवी कालभक्षकी ॥२/११९॥
Ānandaṃ ca nirānandaṃ sānandaṃ rakṣate ** |
Dvitīyāṃ laharīṃ viddhi śāṃbhavī kālabhakṣakī || 2/119 ||
(Who) joyfully (sānandam) guards (rakṣate) Spiritual Bliss (ānandam) and (ca) the Bliss of Stillness (nirānandam), you should know (Her) (viddhi) (as) the Second (dvitīyām) Wave (laharīm) (of) Śāmbhavī, or the Mistress of Śambhu (śāṃbhavī), the Devourer of Time (kāla-bhakṣakī). || 2/119 ||
शिवशक्त्या ह्यसावानां* वर्चसे* लम्पटी* तु या ।
तृतीयां लहरीं विद्धि शांभवी कालभक्षकी ॥२/१२०॥
Śivaśaktyā hyasāvānāṃ* varcase* lampaṭī* tu yā |
Tṛtīyāṃ laharīṃ viddhi śāṃbhavī kālabhakṣakī || 2/120 ||
Who (yā) shines (varcase) with desire (lampaṭī) for Śiva and Śakti (śiva-śaktyā…hi) ……? (?asāvānām?), you should know (viddhi) (Her as) the Third (tṛtīyām) Wave (laharīm) (of) Śāmbhavī, or the Mistress of Śambhu (śāṃbhavī), the Devourer of Time (kāla-bhakṣakī). || 2/120 ||
सर्वोत्कृष्टतमत्वेऽपि विमर्शग्रसनाकुला ।
चतुर्थी लहरीं विद्धि शांभवी कालभक्षकी ॥२/१२१॥
Sarvotkṛṣṭatamatve'pi vimarśagrasanākulā |
Caturthī laharīṃ viddhi śāṃbhavī kālabhakṣakī || 2/121 ||
Though (api) it is the most excellent (sarva-utkṛṣṭa-tama-tve), you should know (viddhi) (that the Power which is) eagerly devoted to swallowing (even) Awareness --i.e. I-consciousness-- (vimarśa-grasana-ākulā) is the Fourth (caturthī) Wave (laharīm) (of) Śāmbhavī, or the Mistress of Śambhu (śāṃbhavī), the Devourer of Time (kāla-bhakṣakī). || 2/121 ||
एतास्तु* * ता देव्यः सर्वग्रसनलम्पटाः ।
चत्वार उर्मयो देव्याः शांभव्युदधिमध्यगाः ॥२/१२२॥
Etāstu* * tā devyaḥ sarvagrasanalampaṭāḥ |
Catvāra urmayo devyāḥ śāṃbhavyudadhimadhyagāḥ || 2/122 ||
They (tāḥ) are the Goddesses (devyaḥ) (Who) are devoted to consuming everything (sarva-grasana-lampaṭāḥ). These (etāḥ) Four (catvāraḥ) Waves (urmayaḥ) of the Goddess (devyāḥ) are indeed (tu) Pervading the Center of the Ocean of Śāmbhavī --the Power of Śambhu-- (śāṃbhavī-udadhi-madhya-gāḥ). || 2/122 ||
पूजनीयास्तु वै नित्यं वीरद्रव्यैस्तु ताः सदा ।
अद्वयाचारभावेन वीराचारेण भैरव ॥२/१२३॥
Pūjanīyāstu vai nityaṃ vīradravyaistu tāḥ sadā |
Advayācārabhāvena vīrācāreṇa bhairava || 2/123 ||
They (tāḥ) are truly (tu) to be worshipped (pūjanīyāḥ...vai) forever (sadā) (and) constantly (nityam) with heroic --i.e. kaula-- ingredients (vīra-dravyaiḥ) as the practice of Unity (advaya-ācāra-bhāvena), (since) oh Bhairava (bhairava)! this is the conduct of the Heroes (vīra-ācāreṇa)! || 2/123 ||
गुप्ताचारेण वै नित्यं पञ्चधा तु यथार्थतः ।
इदं वै योगिनीचक्रं खेचरत्वप्रदायकम् ॥२/१२४॥
पूजितव्यं प्रयत्नेन सर्वग्रसनलोलुपम् ।
रक्षयेत्प्राणवद्यत्नेन चौरेभ्यो द्रविणं यथा ॥२/१२५॥
सुरक्षितं प्रदातव्यं साधकाय महात्मनः ।
एतासां योगिनीनां च गुरुवक्त्रगतानि च ॥२/१२६॥
Guptācāreṇa vai nityaṃ pañcadhā tu yathārthataḥ |
Idaṃ vai yoginīcakraṃ khecaratvapradāyakam || 2/124 ||
Pūjitavyaṃ prayatnena sarvagrasanalolupam |
Rakṣayetprāṇavadyatnena caurebhyo draviṇaṃ yathā || 2/125 ||
Surakṣitaṃ pradātavyaṃ sādhakāya mahātmanaḥ |
Etāsāṃ yoginīnāṃ ca guruvaktragatāni ca || 2/126 ||
In Reality (yathā-arthataḥ) through the fivefold (pañcadhā...tu) Secret practice (gupta-ācāreṇa...vai), this (idam...vai) Yoginīcakra (yoginī-cakram), ardently longing to consume the world (sarva-grasana-lolupam), is to be worshipped (pūjita-vyam) by continuous endeavour (prayatnena), (as it) always (nityam) bestows the State of Moving in the Sky of Consciousness (khe-cara-tva-pra-dāyakam). Therefore (yathā), one (who) is vigorous (prāṇavat) must protect (rakṣayet) (Its) wealth (draviṇam) from thieves (caurebhyaḥ) by effort (yatnena). The well protected (Treasure) (surakṣitam) of these (etāsām) Yoginī-s (yoginīnām) arises from the Mouth of the Guru (guru-vaktra-gatāni), and (ca...ca) it is to be imparted (pradātavyam) to aspirants (sādhakāya) with great understanding (mahā-ātmanaḥ). || 2/124-126 ||
पूजानामानि दिव्यानि लभते पुण्यवाग्जनः ।
तेषु लब्धेषु वै रुद्र चक्रेशत्वं न दुरतः ॥२/१२७॥
Pūjānāmāni divyāni labhate puṇyavāgjanaḥ |
Teṣu labdheṣu vai rudra cakreśatvaṃ na durataḥ || 2/127 ||
(Who) rests on Sacred Speech (puṇya-vāg-janaḥ), attains (labhate) these praisworthy divinities (divyāni...pūjānāmāni). When They are realized (teṣu…labdheṣu...vai), the State of the Lord of the Cakra (cakra-īśa-tvam) is not (na) far (durataḥ), oh Rudra (rudra)! || 2/127 ||
एतत्ज्ञात्वा प्रयत्नेन गुरुं चाराध्य यत्नतः ।
तेन तुष्टेन वै सम्यग्योगिन्यस्तुष्टमानसाः ॥२/१२८॥
Etatjñātvā prayatnena guruṃ cārādhya yatnataḥ |
Tena tuṣṭena vai samyagyoginyastuṣṭamānasāḥ || 2/128 ||
After understanding (jñātvā) this (etat) through continuous effort (prayatnena), and (ca) after worshipping (ārādhya) the Guru (gurum) zealously (yatnataḥ), when He is perfectly satisfied (tena…tuṣṭena...vai…samyak), the Yoginī-s (yoginyaḥ) become satisfied and calm (as well) (tuṣṭa-mānasāḥ). || 2/128 ||
भवति सा क्रमार्थाभा विदित्वा कालिकाक्रमम् ।
Bhavati sā kramārthābhā viditvā kālikākramam |
After knowing (viditvā) the Process of Kālikā (kālikā-kramam),
She (sā) shines as the meaning of the Krama (bhavati…krama-artha-ābhā). |
इति श्रीमदुअत्तरपीठविनिर्गते श्रीश्रीनाथपादावतारिते
श्रीकालिकाक्रमक्रमसद्भावे चतुःषष्टिविभवावतारो नाम द्वितीयः
पटलः ॥२/२॥
Iti śrīmaduattarapīṭhavinirgate śrīśrīnāthapādāvatārite
Śrīkālikākramakramasadbhāve catuḥṣaṣṭivibhavāvatāro nāma dvitīyaḥ paṭalaḥ || 2/2 ||
Here ends (iti) the Second (dvitīyaḥ) Paṭala --i.e. chapter-- (paṭalaḥ), named (nāma) ‘The Descent of the Majesty of the sixty-four (Yoginī-s)’ (catur-ṣaṣṭi-vibhava-avatāraḥ), in the Kramasadbhāva of the Venerable Kālikākrama (śrī-kālikā-krama-krama-sat-bhāve), (which) comes forth from the most Venerable Supreme Pīṭha (śrīmat-uttara-pīṭha-vinirgate), (and) caused to descend by the Supremely Glorious Lord (śrī-śrī-nātha-pāda-avatārite). || 2 ||
Third Paṭala
Mahārthakramāvatāraḥ
The
Descent of Mahārthakrama
श्रीदेव्युवाच
Śrīdevyuvāca
The Venerable (śrī) Goddess (devī) said (uvāca):
अथातः संप्रवक्ष्यामि क्रमार्थं परमं ध्रुवम् ।
येन विज्ञातमात्रेण कालिज्ञानारुहो भवेत् ॥३/१॥
Athātaḥ saṃpravakṣyāmi kramārthaṃ paramaṃ dhruvam |
Yena vijñātamātreṇa kālijñānāruho bhavet || 3/1 ||
Now (athātaḥ), I shall explain in detail (sam-pra-vakṣyāmi) the Supreme (paramam) (and) Eternal (dhruvam) Meaning of the Krama (krama-artham). By mere understanding alone (yena…vijñāta-mātreṇa), an awakening to the Wisdom of Kālī (kāli-jñāna-āruhaḥ) shines (bhavet) || 3/1 ||
तच्छृणुष्व समासेन सारभूतं यथा स्थितम् ।
येन सिद्धा महासिद्धाः स्वचक्रे चक्रमध्यगाः ॥३/२॥
Tacchṛṇuṣva samāsena sārabhūtaṃ yathā sthitam |
Yena siddhā mahāsiddhāḥ svacakre cakramadhyagāḥ || 3/2 ||
Listen (śṛṇuṣva) then (yathā) to a summary (samāsena) of this (tat) most excellent (Teaching) (sāra-bhūtam), for when it is established (sthitam) in your own Wheel (of Perception) (sva-cakre), it makes (yena) the Siddha-s (siddhāḥ) Mahāsiddha-s (mahā-siddhāḥ), Who exist as the Center of the Wheel (cakra-madhya-gāḥ). || 3/2 ||
यदेतत्कथितं तत्त्वं तेन स्नेहेन भैरव ।
तत्तु ज्ञानं महादीप्तं सर्वज्ञानेषु चोत्तमम् ॥३/३॥
Yadetatkathitaṃ tattvaṃ tena snehena bhairava |
Tattu jñānaṃ mahādīptaṃ sarvajñāneṣu cottamam || 3/3 ||
This (etat) Reality (tattvam), what (yat) (I have already) explained (kathitam) with love (tena…snehena) oh Bhairava (bhairava)!, is (tat) a (tu) Greatly Blazing (mahā-dīptam) Wisdom (jñānam), and also (ca) the highest (uttamam) of all wisdoms (sarva-jñāneṣu). || 3/3 ||
योगिनीनां परं सारं विधानं क्रमशासनम् ।
सिद्धक्रमेण आयातं पारंपर्यक्रमागतम् ॥३/४॥
Yoginīnāṃ paraṃ sāraṃ vidhānaṃ kramaśāsanam |
Siddhakrameṇa āyātaṃ pāraṃparyakramāgatam || 3/4 ||
The Supreme (param) Essence (sāram) of the Yoginī-s (yoginīnām) is the method (vidhānam), (and) it is the Teaching of the Krama (krama-śāsanam), inherited lineally from the Tradition (pāraṃparya-krama-āgatam) (, and) attained (āyātam) through the uninterrupted sequence of the Siddha-s (siddha-krameṇa). || 3/4 ||
सर्वसिद्धिसुखावस्थं सर्वसिद्धिप्रदायकम् ।
सर्वभावेषु सामान्यं सर्वभावेषु वर्जितम् ॥३/५॥
Sarvasiddhisukhāvasthaṃ sarvasiddhipradāyakam |
Sarvabhāveṣu sāmānyaṃ sarvabhāveṣu varjitam || 3/5 ||
(It is) established in the Joy of all the siddhi-s (sarva-siddhi-sukha-avastham) (, as) It bestows all the siddhi-s (sarva-siddhi-pradāyakam). (It is) the same (sāmānyam) in everyone (sarva-bhāveṣu), but also untouched (varjitam) by everyone (sarva-bhāveṣu). || 3/5 ||
सर्वमन्त्रेषु तत्सारं सर्वज्ञेयेषु चोत्तमम् ।
सर्वोपमामतिक्रान्तं वाक्क्रमातीतगोचरम् ॥३/६॥
Sarvamantreṣu tatsāraṃ sarvajñeyeṣu cottamam |
Sarvopamāmatikrāntaṃ vākkramātītagocaram || 3/6 ||
It is the (tat) Essence (sāram) of all the Mantra-s (sarva-mantreṣu), and (ca) the highest (uttamam) among all knowables (sarva-jñeyeṣu). It is beyond all possible comparisons (sarva-upamām…atikrāntam), (as) It resides beyond any method that is expressible by words (vāk-krama-atīta-gocaram). || 3/6 ||
श्रीभैरव उवाच
Śrībhairava uvāca
Venerable (śrī) Bhairava (bhairavaḥ) said (uvāca):
अकथ्यं परमार्थेन सारभूतमिदं जगत् ।
कथं वदस्व तत्त्वज्ञ वीरोऽपि भयविह्वलः ॥३/७॥
Akathyaṃ paramārthena sārabhūtamidaṃ jagat |
Kathaṃ vadasva tattvajña vīro'pi bhayavihvalaḥ || 3/7 ||
Oh! Knower of Truth (tattva-jña)! In real sense (parama-arthena), this (idam) world (jagat) is the most excellent (sāra-bhūtam), though (this fact) is ineffable (akathyam). Please tell me (vadasva), how is it possible (katham) that even (api) a Vīra or Hero (vīraḥ) is disturbed by fear (bhaya-vihvalaḥ)? || 3/7 ||
भवते नात्र संदेहः किं पुनः प्राकृतो जनः ।
श्रुतं मे देवदेवेशि ज्ञानं परमदुर्लभम् ॥३/८॥
Bhavate nātra saṃdehaḥ kiṃ punaḥ prākṛto janaḥ |
Śrutaṃ me devadeveśi jñānaṃ paramadurlabham || 3/8 ||
For You (bhavate), there is no confusion here (saṃdehaḥ…na…atra), but what to say about common --i.e. worldly-- (prākṛtḥ) people (janaḥ)? I have (me) heard (śrutam) the Wisdom (jñānam) (that is) impossible to understand (parama-dur-labham), oh Mistress of the God of gods (deva-deva-īśi)! || 3/8 ||
तव वक्त्राद्विनिर्यातं विधानं तत्त्वरूपकम् ।
ज्ञानमाणवमेलापं शाक्तं शांभवमेव च ॥३/९॥
Tava vaktrādviniryātaṃ vidhānaṃ tattvarūpakam |
Jñānamāṇavamelāpaṃ śāktaṃ śāṃbhavameva ca || 3/9 ||
As You explained (tava…vaktrāt…viniryātam), the method (vidhānam) which embodies Reality (tattva-rūpakam) is the knowledge of (jñānam) Āṇava (āṇava), Śākta (śāktam), and (ca) also of the (eva) Śāmbhava (means) (śāṃbhava) of Union (melāpam). || 3/9 ||
इदानीं श्रोतुमिच्छामि हृद्गतं सततोदितम् ।
आद्यं प्रयत्नविदितं ब्रह्मादीनां यशस्विनि ॥३/१०॥
Idānīṃ śrotumicchāmi hṛdgataṃ satatoditam |
Ādyaṃ prayatnaviditaṃ brahmādīnāṃ yaśasvini || 3/10 ||
Now (idānīm), oh Splendid One (yaśasvini)!, I have a desire to hear (śrotum-icchāmi) about that unprecedented cause (ādyam) (which) is always present (satata-uditam) in the Heart (hṛd-gatam) (, but) Brahmā, etc. (brahmā-ādīnām) realized it through effort (prayatna-viditam). || 3/10 ||
सर्वस्वं सर्वदेहस्थं सर्वाद्यं सर्वकारणम् ।
सर्वोपमामतिक्रान्तं शास्त्रं शास्त्रविवर्जितम् ॥३/११॥
Sarvasvaṃ sarvadehasthaṃ sarvādyaṃ sarvakāraṇam |
Sarvopamāmatikrāntaṃ śāstraṃ śāstravivarjitam || 3/11 ||
Being the first (before the manifestation of anything) (sarva-ādyam), It is possessed by everyone (sarva-svam), since It resides in all the embodied beings (sarva-deha-stham) as the cause of everything (sarva-kāraṇam). This Śāstra or Command (śāstram) is beyond all possible comparisons (sarva-upamām…ati-krāntam), for It is beyond the śāstra-s or scriptures (śāstra-vivarjitam). || 3 |10-11 ||
शास्त्राणां निचयं पूर्वं श्रुतं मे त्वदनुग्रहात् ।
तेषु मध्यात्तमज्ञातं ज्ञेयं कालिक्रमं यथा ॥३/१२॥
न तन्त्रे न च सिद्धान्ते भैरवे वाथ यामले ।
नाणवे स्रोतभेदे वा न शाक्ते शांभवे न च ॥३/१३॥
न कुले कौलिके देवि श्रुतं मे क्रमशासने ।
क्रमं तु कीदृशं देवि रश्मिस्थाने प्रतिष्ठितम् ॥३/१४॥
Śāstrāṇāṃ nicayaṃ pūrvaṃ śrutaṃ me tvadanugrahāt |
Teṣu madhyāttamajñātaṃ jñeyaṃ kālikramaṃ yathā || 3/12 ||
Na tantre na ca siddhānte bhairave vātha yāmale |
Nāṇave srotabhede vā na śākte śāṃbhave na ca || 3/13 ||
Na kule kaulike devi śrutaṃ me kramaśāsane |
Kramaṃ tu kīdṛśaṃ devi raśmisthāne pratiṣṭhitam || 3/14 ||
I have (me) previously (pūrvam) heard (śrutam) about the multitude (nicayam) of śāstra-s (śāstrāṇām) by Your (tvat) Grace (anugrahāt), (and) the least known (tam…ajñātam) among (madhyāt) them (teṣu) that one should know (jñeyam) is the Kālīkrama, the Procedure of Kālī (kāli-kramam), because (yathā) It is absent (na) in the Bhairavatantra-s (tantre), in the Tantra-s of the Siddhānta --i.e. dualistic śaivism-- (bhairave), and (vā) It is absent (na) even (atha) in the Yāmalatantra-s (yāmale). Though (vā) it is absent (na) in the different paths (srota-bhede) called the individual way --i.e. Āṇavopāya-- (āṇave), the way of Śakti or I-Awareness --i.e. Śāktopāya-- (na...śākte) and (ca) the way of Śambhu --i.e. Śāmbhavopāya-- (śāṃbhave...na).
(But) It is absent (na) in the Kula (kule), which teaches totality (kaulike). Oh Devī (devi)! It is present only in the Teachings of the Krama (krama-śāsane), as I have (me) heard (from You) (śrutam). Oh Devī (devi)! What kind (tu...kīdṛśam) of Krama or Sequence (kramam) is established (pratiṣṭhitam) in the realm of the Rays of Consciousness (raśmi-sthāne)? || 3/12-14 ||
कः क्रमः किं क्रमस्यास्य ज्ञेयं ज्ञानं तु किं भवेत् ।
के सिद्धास्तस्य तत्त्वस्य क्रमविज्ञानभावगाः ॥३/१५॥
Kaḥ kramaḥ kiṃ kramasyāsya jñeyaṃ jñānaṃ tu kiṃ bhavet |
Ke siddhāstasya tattvasya kramavijñānabhāvagāḥ || 3/15 ||
What (kaḥ) is the Krama (kramaḥ)? What (kim) is cognition (jñānam) in this (asya) Krama (kramasya), and (tu) what (kim…bhavet) is to be cognized (jñeyam)? Who are those (ke) Siddha-s who have realized (siddhāḥ) Its (tasya) Reality (tattvasya), (and thus) roam with an actual understanding of the Krama (krama-vijñāna-bhāva-gāḥ)? || 3/15 ||
किं तद्भावगं भावं वा किं वा भावेषु मध्यगम् ।
किं वा आद्यमनाद्यं वा किं वा आद्यन्तमध्यगम् ॥३/१६॥
Kiṃ tadbhāvagaṃ bhāvaṃ vā kiṃ vā bhāveṣu madhyagam |
Kiṃ vā ādyamanādyaṃ vā kiṃ vā ādyantamadhyagam || 3/16 ||
What is (kim) the state that is present in all states (bhāvam…tat-bhāva-gam)? Or (vā) what (kim) stands between all states (madhya-gam…bhāveṣu)? What is (kim...vā) the beginning (ādyam) and what is (vā) the end (anādyam)? Or (vā…kim) is it present in the beginning, in the middle and in the end (ādi-anta-madhya-gam)? || 3/16 ||
किं वा कन्दगतं देवि किम् वा हृत्मध्यगोचरम् ।
किं वा कण्ठगतं शुभ्रं किं वा तत्त्वं नासे स्थितम् ॥३/१७॥
किं वा बिन्दुगतं तत्त्वं किं वा नादगतं प्रिये ।
किं वा शक्तिगतं घोरे अथ किं वाग्गतं स्थितम् ॥३/१८॥
Kiṃ vā kandagataṃ devi kim vā hṛtmadhyagocaram |
Kiṃ vā kaṇṭhagataṃ śubhraṃ kiṃ vā tattvaṃ nāse
sthitam || 3/17 ||
Kiṃ vā bindugataṃ tattvaṃ kiṃ vā nādagataṃ priye |
Kiṃ vā śaktigataṃ ghore atha kiṃ vāggataṃ sthitam || 3/18 ||
Oh Devī (devi)! Is it (kim...vā) present in the Kanda (kanda-gatam), or (kim…vā) in the heart (hṛt-madhya-gocaram)? Does it (kim…vā) shine in the throat (kaṇṭha-gatam…śubhram), or is it (kim…vā) the reality (tattvam) residing (sthitam) in the nose (nāse)?
Or is it (kim…vā) the reality (tattvam) that lies in the Bindu (bindu-gatam)? Or (kim…vā) in Nāda (nāda-gatam)? Or…Oh Dear (priye)! Is It (kim…vā) in Śakti śakti-gatam) when It is fearsome (ghore)? Or (atha) It rests (sthitam) in speech (vāc-gatam)? || 3/17-18 ||
किं वा शिवगतं शान्तं किं वा सर्वोत्तमं ध्रुवम् ।
किं वा शून्यमशून्यं वा किं वा शून्यान्तरान्तरम् ॥३/१९॥
Kiṃ vā śivagataṃ śāntaṃ kiṃ vā sarvottamaṃ dhruvam |
Kiṃ vā śūnyamaśūnyaṃ vā kiṃ vā śūnyāntarāntaram || 3/19 ||
Or (kim…vā) is It peaceful (śāntam) and arises in Śiva (śiva-gatam)? Is it (kim…vā) all-transcending (sarva-uttamam) (and) permanent (dhruvam)? Or, is It (kim…vā) the void (śūnyam) (, or) its absence (aśūnyam)? Or is It (kim…vā) the innermost essence of the void (śūnya-antara-antaram)? || 3/19 ||
एतत्सर्वं **** कथयस्व तु निर्णयम् ।
वद मे परमेशानि सारात्सारतरं परम् ॥३/२०॥
येन विज्ञातमात्रेण भावामि क्रमभाजनः ।
अनुग्रहं कुरु मे देवि सिद्धपारंपरायतम् ॥३/२१॥
Etatsarvaṃ **** kathayasva tu nirṇayam |
Vada me parameśāni sārātsārataraṃ param || 3/20 ||
Yena vijñātamātreṇa bhāvāmi kramabhājanaḥ |
Anugrahaṃ kuru me devi siddhapāraṃparāyatam || 3/21 ||
Please continue (kathayasva...tu) this (etat) detailed (sarvam) investigation (nirṇayam). Tell (vada) me (mem) the Highest (param) (and) the most essential (sārāt...sārataram), oh Supreme Mistress (parama-īśāni)! It is enough to understand this alone (yena…vijñāta-mātreṇa), and I become (bhāvāmi) a vessel of the Krama (krama-bhājanaḥ). Oh Devī (devi)! Please bestow (kuru) Your Grace (anugraham) to me (me) that is further expanded through the oral teachings of the Siddha-s (siddha-pāraṃpara-āyatam). || 3/20-21 ||
योगिनीनां तु सद्भावं निःशेषं कथितं त्वया ।
सिद्धानां तु यथा तत्त्वं हृद्गतं मे पदं महत् ॥३/२२॥
Yoginīnāṃ tu sadbhāvaṃ niḥśeṣaṃ kathitaṃ tvayā |
Siddhānāṃ tu yathā tattvaṃ hṛdgataṃ me padaṃ mahat || 3/22 ||
Since (yathā) You have (tvayā) told (me) (kathitam…me) the Essential Nature (sat-bhāvam) of the Yoginī-s (yoginīnām...tu) in its entirety (niḥśeṣam), as well as the Truth (tattvam) about the Siddha-s (siddhānām), the great (mahat) state (which) (padam) arises in the heart (hṛt-gatam)… || 3/22 ||
कथयस्व प्रसादेन क्रमसद्भावमुत्तमम् ।
येन ज्ञातेन वै सम्यक्स्वस्वरूपतया स्थितः ॥३/२३॥
भवते सर्वसत्त्वानां तद्वदस्व विधानतः ।
Kathayasva prasādena kramasadbhāvamuttamam |
Yena jñātena vai samyaksvasvarūpatayā sthitaḥ || 3/23 ||
Bhavate sarvasattvānāṃ tadvadasva vidhānataḥ |
…now (uttamam), please tell (me) (kathayasva) the Essential Nature of the Krama (krama-sat-bhāvam), for when It is perfectly understood (yena...jñātena) (, It) (vai...samyak) remains (sthitaḥ) as one’s own True Nature (sva-sva-rūpatayā) in Your case (bhavate). Please tell (me then) (vadasva), oh Your Highness (bhavate)! the (tat) True Essence of all beings (sarva-sattvānām), according to the precept (vidhānataḥ). || 3/22-23 ||
श्रीदेव्युवाच
Śrīdevyuvāca
The Venerable (śrī) Goddess (devī) said (uvāca):
शृणुष्वावहितो भूत्वा क्रमसारस्य निर्णयम् ॥३/२४॥
Śṛṇuṣvāvahito bhūtvā kramasārasya nirṇayam || 3/24 ||
Be (bhūtvā) attentive (avahitaḥ) (, and) listen (śṛṇuṣva) to the explanation (nirṇayam) of the Essence of the Krama (krama-sārasya). || 3/24 ||
येन दृष्टेन लब्धेन ज्ञानेन परमार्थतः ।
ध्यानेन स्मरणेनैव गुरुणोत्तेन कर्मणा ॥३/२५॥
व्योमेशीनां परं दिव्यं लभते साधकोत्तमः ।
*तित्तस्तुद्योम्यणं* पिण्डं कालिकाक्रममुत्तमम् ॥३/२६॥
Yena dṛṣṭena labdhena jñānena paramārthataḥ |
Dhyānena smaraṇenaiva guruṇottena karmaṇā || 3/25 ||
Vyomeśīnāṃ paraṃ divyaṃ labhate sādhakottamaḥ |
*Tittastudyomyaṇaṃ* piṇḍaṃ kālikākramamuttamam || 3/26 ||
(In fact), if (yena) this Wisdom (jñānena) is realized (labdhena) according to Its real significance (parama-arthataḥ) by this viewpoint (dṛṣṭena), when it is developed through meditation (dhyānena), remembrance (smaraṇena) and rites described (uttena) by the Guru (guruṇā), the best of the sādhaka-s (sādhaka-uttamaḥ ) finally (param) attain (labhate) the Divine (divyam) Group (piṇḍam) of Vyomeśī, the Mistresses of the Sky (vyoma-īśīnām), as the Supreme (uttamam) Sequence of Kālikā (kālikā-kramam). || 3/25-26 ||
पश्य त्वं प्रकटं चन्द्रं गोपितं सर्वजन्तुषु ।
व्योम्नि व्योमगतं भूत्वा शृणुष्वेदमभावगम् ॥३/२७॥
Paśya tvaṃ prakaṭaṃ candraṃ gopitaṃ sarvajantuṣu |
Vyomni vyomagataṃ bhūtvā śṛṇuṣvedamabhāvagam || 3/27 ||
Behold (paśya…tvam) this most excellent (candram), (and) clearly shining (prakaṭam) Secret (that is) hidden (gopitam) in all the limited beings (sarva-jantuṣu). When (bhūtvā) It pervades the Sky (vyoma-gatam) within the Sky (vyomni), this (idam) State will be present also in non-existence (a-bhāva-gam). Listen then (śṛṇuṣva): || 3/25-27 ||
मुखपारंपरागतं मुखान्मुखगतं सदा ।
मुखामुखपदौ हीनं संमुखं तु अधोमुखम् ॥३/२८॥
Mukhapāraṃparāgataṃ mukhānmukhagataṃ sadā |
Mukhāmukhapadau hīnaṃ saṃmukhaṃ tu adhomukham || 3/28 ||
It is coming from the uninterrupted Oral Tradition (mukha-pāraṃpara-āgatam) (, and) is spreading from mouth to mouth --or as sometimes said, ‘from ear to ear’-- (mukhāt…mukha-gatam) without any break (sadā), without (hīnam) having or not having a mouth (mukha-amukha-padau). It is presented in front of the eyes (saṃ-mukham), but (tu) facing downwards --to help-- (adho-mukham). || 3/28 ||
वक्त्राद्वक्त्रगतं व्यक्तमव्यक्तं चक्रमध्यगम् ।
तेन चक्रेन वक्ष्यामि वक्त्राम्नायं क्रमायतम् ॥३/२९॥
Vaktrādvaktragataṃ vyaktamavyaktaṃ cakramadhyagam |
Tena cakrena vakṣyāmi vaktrāmnāyaṃ kramāyatam || 3/29 ||
(Though) invisible (avyaktam), It manifests (vyaktam) directly from face to face (vaktrāt…vaktra-gatam) (, and) exists as the Center of the wheel (cakra-madhya-gam). I shall speak (vakṣyāmi) about that Sacred Scriptural Tradition (vaktra-āmnāyam) which is explained as the Krama (krama-āyatam) through (tena) this wheel (cakrena) || 3/29 ||
शास्त्रोपायेन निर्मुक्तं परिपाट्या विवर्तितम् ।
न कुलं कुलभावस्थं न शाक्तं शाम्भवं न च ॥३/३०॥
आणवं न च वै रुद्र स्वस्वभावं न चैव हि ।
न ज्ञानं न च तज्ज्ञेयं न बोधं न च बुध्यते ॥३/३१॥
Śāstropāyena nirmuktaṃ paripāṭyā vivartitam |
Na kulaṃ kulabhāvasthaṃ na śāktaṃ śāmbhavaṃ na ca || 3/30 ||
Āṇavaṃ na ca vai rudra svasvabhāvaṃ na caiva hi |
Na jñānaṃ na ca tajjñeyaṃ na bodhaṃ na ca budhyate || 3/31 ||
It is free of (nirmuktam) the paths taught in the Śāstra-s (śāstra-upāyena) (, and) omits (vivartitam) succession (paripāṭyā). (Thus,) It is not (na) the Kula (kulam). It is neither (na) the Śākta path (śāktam) that immerses into the Essence of the Kula (kula-bhāva-stham), nor (na…ca) the Śāmbhava path (śāmbhavam). And (ca...vai) also not (na) the Āṇava path (āṇavam), oh Rudra (rudra)! Moreover (ca), It is not (na) even (eva...hi) one’s own True Nature (sva-sva-bhāvam). It is neither (na) perception (jñānam), nor (na…ca) its object (tat-jñeyam). Neither (na) understanding (bodham), nor (na...ca) about becoming awakened (budhyate). || 3/30-31 ||
नाग्रं नान्तं न मध्यं वा आनन्दानन्दवर्जितम् ।
न च कन्दगतं देव न चक्रपद्मगोचरम् ॥३/३२॥
Nāgraṃ nāntaṃ na madhyaṃ vā ānandānandavarjitam |
Na ca kandagataṃ deva na cakrapadmagocaram || 3/32 ||
It is neither (na) the foremost (agram), nor (na) the conclusion (antam), but (vā) it is also not (na) in between the two (madhyam). It is beyond all variaties of bliss (ānanda-ānanda-varjitam). Neither (na...ca) arising from the Kanda (kanda-gatam), oh God (deva)!, nor (na) dwells in the lotus-wheel (cakra-padma-gocaram). || 3/32 ||
न च बिन्दुगतं नाथ नानोदयविवर्जितम् ।
न शून्यं न चाशून्यं वा शून्यानां भयवर्जितम् ॥३/३३॥
Na ca bindugataṃ nātha nānodayavivarjitam |
Na śūnyaṃ na cāśūnyaṃ vā śūnyānāṃ bhayavarjitam || 3/33 ||
And (ca) It does not (na) arise from Bindu (bindu-gatam), oh Lord (nātha)! It is devoid of various manifestations (nānā-udaya-vivarjitam). It is neither (na) the void (śūnyam), nor (na) the absence of the void (aśūnyam), as It is free of the fear (bhaya-varjitam) of all the voids (śūnyānām), indeed (vā). || 3/33 ||
सिद्धपरंपरायातं व्योमवामेशिगोचरम् ।
उपचारतया देव कथ्यते *** अक्रमक्रमम् ॥३/३४॥
Siddhaparaṃparāyātaṃ vyomavāmeśigocaram |
Upacāratayā deva kathyate *** akramakramam || 3/34 ||
Dwelling in the domain of Vyomavāmeśi or the Mistress who emits the voids --i.e. Khecarī, Bhūcarī, Saṃhārabakṣiṇī, Raudreśvarī-- (vyoma-vāma-īśi-gocaram), It is attained from the Oral Tradition of the Siddha-s (siddha-paraṃpara-āyātam), (and) Oh God (deva)!, It is figuratively (upacāratayā) called (kathyate) the processless process (akrama-kramam). || 3/34 ||
नासत्ता न च सत्ता वा सत्तासत्तोभयोज्झितम् ।
अवेद्यम् वेदकत्वेऽपि साकं को पचनार्थतः ॥३/३५॥
Nāsattā na ca sattā vā sattāsattobhayojjhitam |
Avedyam vedakatve'pi sākaṃ ko pacanārthataḥ || 3/35 ||
It is neither (na) non-existence (asattā), nor (na...ca) existence (sattā), and (vā) It is free of the duality of being and non-being (sattā-asatta-ubhaya-ujjhitam). Though (api) It proclaims (the Truth) (vedaka-tve), It is not something to be known (avedyam). But It is (sākam) for the sake of cooking (spiritual maturity) (ko…pacana-arthataḥ). || 3/35 ||
शून्यं शून्यं तथा शून्यं तिशून्यं शून्यवर्जितम् ।
शून्यज्ञानमिदं रुद्र ज्ञात्वा शून्यान्तयो भवेत् ॥३/३६॥
Śūnyaṃ śūnyaṃ tathā śūnyaṃ tiśūnyaṃ śūnyavarjitam |
Śūnyajñānamidaṃ rudra jñātvā śūnyāntayo bhavet || 3/36 ||
Void (śūnyam) is void (śūnyam), therefore (tathā) the void (śūnyam) is so extremely empty (tiśūnyam) that it is (really) beyond void (śūnya-varjitam). After understanding (jñātvā) this (idam) perception of śūnya or the void (śūnya-jñānam) oh Rudra (rudra)!, the void-problem comes to an end (śūnya-antayaḥ…bhavet). || 3/36 ||
नाकाशं न च दीप्तं वै न प्रभासं न भासकम् ।
न कृष्णं न च वै पीतं न रक्तं लोहितं न च ॥३/३७॥
Nākāśaṃ na ca dīptaṃ vai na prabhāsaṃ na bhāsakam |
Na kṛṣṇaṃ na ca vai pītaṃ na raktaṃ lohitaṃ na ca || 3/37 ||
It is not (na) the ether (ākāśam), and (ca) it is not (na) bright (dīptam). It is neither (na) manifestation (prabhāsam), nor (na) its revealer (bhāsakam). Not (na) black (kṛṣṇam), and (ca) not (na) yellow (pītam), and (ca) not (na...na) red (lohitam) like blood (raktam). || 3/37 ||
न वर्णं न च अवर्णं न क्षरं चाक्षरं न तु ।
एतत्स्वरूपममलं अक्रमे तु क्रमागतम् ॥३/३८॥
Na varṇaṃ na ca avarṇaṃ na kṣaraṃ cākṣaraṃ na tu |
Etatsvarūpamamalaṃ akrame tu kramāgatam || 3/38 ||
It is not (na) external appearance (varṇam), and (ca) not (na) its absence (avarṇam), but neither (na) perishable --like the body-- (kṣaram) nor (na…ca) imperishable (akṣaram). This (etat) Essential Nature (sva-rūpam) is Spotless (amalam), and despite (tu) It is non-sequential (akrame), it appears as a Krama or Sequence (krama-āgatam). || 3/38 ||
कथयामि यथा तथ्यं विस्तरेण यथाक्रमम् ।
येन विज्ञातमात्रेन खेचरीसमतां व्रजेत् ॥३/३९॥
Kathayāmi yathā tathyaṃ vistareṇa yathākramam |
Yena vijñātamātrena khecarīsamatāṃ vrajet || 3/39 ||
Therefore (yathā), I shall speak (kathayāmi) the Truth (tathyam) about this sequential nature (yathā-kramam), in detail. (vistareṇa). It is enough to understand this (yena…vijñāta-mātrena), then what occurs (vrajet) is called ‘Identity with Khecarī’ (khecarī-samatām). || 3/39 ||
सृष्टिक्रमं तु प्रथममनन्तरं द्वितीयकम् ।
संहारं तु तृतीयं स्यादनाख्येयं चतुर्थकम् ॥३/४०॥
भासाख्यं परमं रुद्र क्रमोऽयं कालिकाक्रमे ।
Sṛṣṭikramaṃ tu prathamamanantaraṃ dvitīyakam |
Saṃhāraṃ tu tṛtīyaṃ syādanākhyeyaṃ caturthakam || 3/40 ||
Bhāsākhyaṃ paramaṃ rudra kramo'yaṃ kālikākrame |
The sequence of manifestation (sṛṣṭi-kramam) is the first (prathamam). Its maintenance (anantaram) is the second (dvitīyakam). Dissolution (saṃhāram) is the third (tṛtīyam), while the (iyam) Nameless (syāt…anākhya) is the Fourth (caturthakam), (and) Bhāsā or Supreme Light (bhāsā-ākhyam) is the highest (paramam). This (ayam) is the Krama or Sequence (kramaḥ) in the Process of Kālikā (kālikā-krame) oh Rudra (rudra)! || 3/40-41ab ||
ज्ञानं सृष्टिर्विजानीयात्स्थितिर्मन्त्रः प्रकीर्तितः ॥३/४१॥
संहारस्तु महाकालो मेलापं परमं विदुः ।
अनाख्यं शक्तिभावं तु भासाख्यं शम्भुरूपकम् ॥३/४२॥
Jñānaṃ sṛṣṭirvijānīyātsthitirmantraḥ prakīrtitaḥ || 3/41 ||
Saṃhārastu mahākālo melāpaṃ paramaṃ viduḥ |
Anākhyaṃ śaktibhāvaṃ tu bhāsākhyaṃ śambhurūpakam || 3/42 ||
One should know (vijānīyāt) that Sṛṣṭi (sṛṣṭiḥ) is Jñāna (jñānam), (and) Sthiti (sthitiḥ) is said to be (prakīrtitaḥ) Mantra (mantraḥ). Saṃhāra (saṃhāraḥ) is certainly (tu) the Great Lord of Time (mahā-kālaḥ) (, and you) must know It (viduḥ) as Supreme (paramam) Encounter --i.e. union-- (melāpam). The Nameless or Anākhya (anākhyam) is transition into Śakti or Awareness (śakti-bhāvam), while (tu) Bhāsā or Supreme Light (bhāsā-ākhyam) embodies Śambhu, the Supreme Lord (śambhu-rūpakam). || 3/41cd-42 ||
पञ्चप्रकारमेतद्धि विज्ञायेत्तत्त्वदर्शिनः ।
क्रमं तु देवदेवेश आगतं क्रमयोगतः ॥३/४३॥
Pañcaprakārametaddhi vijñāyettattvadarśinaḥ |
Kramaṃ tu devadeveśa āgataṃ kramayogataḥ || 3/43 ||
Since this Krama or Sequence (kramam…tu) manifests (āgatam) in accordance with the Krama teachings (krama-yogataḥ), the Knower of Truth (tattva-darśinaḥ) must understand (hi…vijñāyet) these (etat) five aspects (through the Krama) (pañca-prakāram), Oh Lord of the God of gods (deva-deva-īśa)! || 3/43 ||
पश्चाद्भासाक्रमायातं सर्वशास्त्रेषु गोपितम्॥ ३/४४अब्॥
Paścādbhāsākramāyātaṃ sarvaśāstreṣu gopitam | | 3/44ab ||
Afterwards (paścāt), which is the kept Secret (gopitam) in all the Scriptures (sarva-śāstreṣu) is attained in Bhāsā or Supreme Light, which is the final phase (bhāsā-krama-āyātām). || 3/44ab ||
अक्षरा च अरूपा च क्षरते सर्वभावगा ॥३/४४॥
विश्वनिर्मातृरूपत्वं दिव्यमानन्दरूपिणम् ।
कला रूपान्ता एका वै चतुःषष्ट्यन्तगा शिवा ॥३/४५॥
Akṣarā ca arūpā ca kṣarate sarvabhāvagā || 3/44 ||
Viśvanirmātṛrūpatvaṃ divyamānandarūpiṇam |
Kalā rūpāntā ekā vai catuḥṣaṣṭyantagā śivā || 3/45 ||
Standing at the end of any form (rūpa-antā) and exists as the culmination of the sixty-four (Yoginī-s) (catur-ṣaṣṭi-anta-gā), It is the sole (ekā…vai) formless (arūpā) and imperishable (akṣarā) Power (kalā) of Śiva (śivā), which pervades all the beings (sarva-bhāva-gā), but hides (in them) (kṣarate). Being the divine creator of the universe (viśva-nirmātṛ-rūpatvam…divyam), It assumes the nature of Bliss (ānanda-rūpiṇam). || 3/44cd-45 ||
द्वादशान्ता निरानन्दा शोडशान्ता मनोन्मनी ।
पुनर्द्व्यष्टकलायातौ द्वौ दशसप्तम एकम् ॥३/४६॥
Dvādaśāntā nirānandā śoḍaśāntā manonmanī |
Punardvyaṣṭakalāyātau dvau daśasaptama ekam || 3/46 ||
At the end of the twelve --i.e. beyond the senses-- (dvādaśa-antā), She is the Bliss of Stillness (nirānandā). At the end of the sixteen --i.e. beyond the subject-- (śoḍaśa-antā), She is the one (who) transcends the mind (manas-unmanī). Although (punar), what is attained from the twelve (dvyaṣṭakalāyātā) is twofold (dvau), while the seventeenth (daśasaptamaḥ) is only one (ekam). || 3/46 ||
तत्र प्रोता तु सा कला निराचारा निनादी या ।
अरूपा अम्बरा काली तिथ्यन्ते स्वस्वभावतः ॥३/४७॥
Tatra protā tu sā kalā nirācārā ninādī yā |
Arūpā ambarā kālī tithyante svasvabhāvataḥ || 3/47 ||
Though (tu) fixed (protā) there (tatra), She (sā) has no rules to follow (nirācārā). She is the Power (kalā) of the Formless (arūpā) Sky (ambarā), Who (yā) naturally (sva-sva-bhāvataḥ) rests as Kālī (kālī) at the end of the fifteen (vowels) (tithyante). || 3/47 ||
संस्थिता परमार्थेन पुनर्रक्षिततत्पदम् ।
अकला तु कलाकाशे कालकलनया कला ॥३/४८॥
Saṃsthitā paramārthena punarrakṣitatatpadam |
Akalā tu kalākāśe kālakalanayā kalā || 3/48 ||
Nevertheless (punar), in the ultimate sense (parama-arthena), (She) abides (saṃsthitā) in Her protected state (rakṣita-tat-padam) without parts (akalā). Though (tu) by creating time (kāla-kalanayā) (, She is established) in the ether of parts (kalā-ākāśe) as ‘the parts’ themselves (kalā). || 3/48 ||
कल्पान्ते कालदेहस्य चर्वणे लालसा सदा ।
ऊर्ध्वमार्गे च सा काली द्वादशान्तान्तरूपगा ॥३/४९॥
Kalpānte kāladehasya carvaṇe lālasā sadā |
Ūrdhvamārge ca sā kālī dvādaśāntāntarūpagā || 3/49 ||
When everything dissolves (kalpa-ante), Kālī (kālī) is devoted to (lālasā) consuming (carvaṇe) the body of time (kāla-dehasya) perpetually (sadā), and (ca) in the Path of Rising (ūrdhva-mārge), (She) exists in dvādaśānta --lit. the end of the twelve-- (dvādaśa-anta-anta-rūpa-gā). || 3/49 ||
संहारकरणोद्युक्ता भावेनानेन सर्वतः ।
विद्यारूपा तु षष्ट्यन्ता कालीका कनहेहु -उ? ॥३/५०॥
Saṃhārakaraṇodyuktā bhāvenānena sarvataḥ |
Vidyārūpā tu ṣaṣṭyantā kālīkā kanahehu -u? || 3/50 ||
Being such (anena…bhāvena), She is zealously labouring for dissolution (saṃhāra-karaṇa-udyuktā) everywhere (sarvataḥ). Assuming the nature of Vidyā or Knowledge (vidyā-rūpā…tu) (, She is) Kālīkā (kālīkā), extending up to sixty phases (ṣaṣṭi-antā), *** || 3/50 ||
कर्षयेदविकल्पेन कल्पमाना स्वका कला ।
त्रिधा मातृवदा त्र्यन्ता तारणी तत्त्वमध्यगा ॥३/५१॥
तारत्वं गृध्वान्तं सा वै * तरा सर्वदेहिनाम् ।
एकानेकतया भिन्ना अभेदी भिन्नभावनी ॥३/५२॥
Karṣayedavikalpena kalpamānā svakā kalā |
Tridhā mātṛvadā tryantā tāraṇī tattvamadhyagā || 3/51 ||
Tāratvaṃ gṛdhvāntaṃ sā vai * tarā sarvadehinām |
Ekānekatayā bhinnā abhedī bhinnabhāvanī || 3/52 ||
(She) is one’s own (sva-kā) threefold (tridhā) Power (kalā), involved in creation (kalpa-mānā), (and) existing as the center of manifestation (tattva-madhya-gā). She is the speech of the conscious one (mātṛ-vadā), the unity of the triad (tri-antā), and the Liberator (tāraṇī). Embracing (karṣayet) Her ‘saviour nature’ (tāra-tvam) when lust ends (gṛdhu-antam) through the consuming of thoughts (avikalpena), She (sā) is the Passage (tarā) for all embodied beings (sarva-dehinām). (Though) non-different (abhedī) (, She is) pierced (bhinnā) by the states of sameness and manifoldness (eka-anekatayā), displaying separation (bhinna-bhāvanī). || 3/51-52 ||
न सा एका अनेका वा परा दिव्या यशस्विनी ।
पुनः संवीक्षा धर्मत्वं गृहन्ते तु स्वलीलया ॥३/५३॥
Na sā ekā anekā vā parā divyā yaśasvinī |
Punaḥ saṃvīkṣā dharmatvaṃ gṛhante tu svalīlayā || 3/53 ||
She (sā) is neither (na) one (ekā), nor (vā) many (anekā), but the Radiant (yaśasvinī) Divine (divyā) Supreme (parā). When attentive (saṃvīkṣā) again (punaḥ), She grabs (gṛhante…tu) Her Real Nature (dharmatvam) with ease (sva-līlayā). || 3/53 ||
कालस्य जननी सा वै सुशान्ता चण्डचक्रगा ।
अस्याः स्वरूपगा काली मध्यमे च यथाश्रिता ॥३/५४॥
Kālasya jananī sā vai suśāntā caṇḍacakragā |
Asyāḥ svarūpagā kālī madhyame ca yathāśritā || 3/54 ||
She (sā) is the Mother (jananī) of Time (kālasya), abiding calmly in the wheel of fierce passion (caṇḍa-cakra-gā…su-śāntā). And (ca…yathā) (She), as Kālī (kālī), dwells (āśritā) at her center (asyāḥ…madhyame), existing as one’s own Essential Nature (sva-rūpa-gā). || 3/54 ||
तत्रस्था द्वादशैर्भेदैः षोडशैश्च तु मात्रगा ।
निःस्वभावपदान्तस्था भक्षकी तन्तुदेहगा ॥३/५५॥
Tatrasthā dvādaśairbhedaiḥ ṣoḍaśaiśca tu mātragā |
Niḥsvabhāvapadāntasthā bhakṣakī tantudehagā || 3/55 ||
Being established there (tatra-sthā) divided into (bhedaiḥ) the twelve (senses) (dvā-daśaiḥ), and (ca…tu) into the sixteen (aspects of subjectivity) (ṣoḍaśaiḥ), (She) pervades (even) the smallest particle (matra-gā). Being the consumer (bhakṣakī), (She is) established in the highest state which has no specific attribute (niḥ-sva-bhāva-pada-anta-sthā) (, while) present in the body of such activities (tantu-deha-gā). || 3/55 ||
अभक्षा सर्वभक्षा च स्थिता काली तरङ्गिणी ।
अतिमार्गेन रेफगं तकारत्वे च ऊर्ध्वगा ॥३/५६॥
Abhakṣā sarvabhakṣā ca sthitā kālī taraṅgiṇī |
Atimārgena rephagaṃ takāratve ca ūrdhvagā || 3/56 ||
Kālī (kālī) does not eat (anything) (abhakṣā), but (ca) She devours everything (sarva-bhakṣā). Waving (taraṅgiṇī) on the Supreme Path (ati-mārgena), She exists as the letter ‘ra’ (repha-gam), while being the letter ‘ta’ (ta-kāra-tve), and (ca) moving in the upward direction (ūrdhva-gā). || 3/56 ||
तरा मध्ये अकारं तु ज्ञात्वा खेगतिम् आप्नुयात् ।
तथ्यान्ता मनलान्ता च कुहूकान्ता तथैव च ॥३/५७॥
Tarā madhye akāraṃ tu jñātvā khegatim āpnuyāt |
Tathyāntā manalāntā ca kuhūkāntā tathaiva ca || 3/57 ||
After understanding (jñātvā) the letter ‘a’ (a-kāram…tu), She becomes (āpnuyāt) ‘khegati’, or ‘the Activity of the Sky of Consciousness’ khe-gatim), (as) She is the Passage or the Boat (tarā) in the Center (madhye), the Conclusion of Truth (tathya-antā), and (ca...ca) just like (tathā…eva) a beloved (kuhūkāntā). || 3/57 ||
कुहूकान्तां पुरा ज्ञात्वा सा कामान्मोचयिष्यति ।
तत्रस्था स्वभावस्था चरहीना तरङ्गिता ॥३/५८॥
Kuhūkāntāṃ purā jñātvā sā kāmānmocayiṣyati |
Tatrasthā svabhāvasthā carahīnā taraṅgitā || 3/58 ||
After understanding (purā…jñātvā) Her as a Beloved (kuhūka-antām), She (sā) Liberates (mocayiṣyati) from desire (kāmāt). Resting there (tatra-sthā), in one’s own Essential Nature (sva-bhāva-sthā), (She) rejects wandering (in saṃsāra, and) (cara-hīnā) (freely) Waves (taraṅgitā). || 3/58 ||
तारयेत्सर्वजन्तूनां करण्डं पश्चश्च सदा ।
प्रविष्टस्य प्रविष्टा सा निर्या * गन्तुगामिनी ॥३/५९॥
Tārayetsarvajantūnāṃ karaṇḍaṃ paścaśca sadā |
Praviṣṭasya praviṣṭā sā niryā * gantugāminī || 3/59 ||
She (sā) is the Entered one (praviṣṭā) in (those) who are entered (praviṣṭasya), the One who goes anywhere to pass (niryā…gantum-gāminī). She may cross (tārayet) in all the limited beings (sarva-jantūnām) forever (sadā). || 3/59 ||
मध्यस्पन्दरथारूढा अस्वराम्बरभेदिनी ।
वाद्यन्ता ऊर्ध्वगा काली ह्यान्ता तूष्णीगाश्रुता ॥३/६०॥
Madhyaspandarathārūḍhā asvarāmbarabhedinī |
Vādyantā ūrdhvagā kālī hyāntā tūṣṇīgāśrutā || 3/60 ||
Kālī (kālī) is really (hi) the One (Who is) ascending (ūrdhva-gā) (, and) extending up to the vehicle of ‘central vibration’ (madhya-spanda-ratha-ārūḍhā). Piercing the Sky of Silence (asvara-āmbara-bhedinī) as the culmination of Speech (vādi-antā), (She) is the destination (antā), (who) exists as Silence (tūṣṇī-gā), and thus unheard (āśrutā). || 3/60 ||
अक्षव्यञ्जनमारूढा खेचरत्वप्रदायिनी ।
सततोदितभावस्था अन्तस्था चित्स्वरूपिणी ॥३/६१॥
Akṣavyañjanamārūḍhā khecaratvapradāyinī |
Satatoditabhāvasthā antasthā citsvarūpiṇī || 3/61 ||
Ascending to indicate the axle (of the Wheel) (akṣa-vyañjanam-ārūḍhā) (, She) bestows of the state of moving in the Sky of Consciousness (khe-cara-tva-pradāyinī). Resting in that constantly present condition (satatā-udita-bhāva-sthā) at the end (anta-sthā), Her Essential Nature is Consciousness (cit-sva-rūpiṇī). || 3/61 ||
गुरुवक्त्रे तु सा काली लभ्यते पुण्यवज्जनैः ।
सृष्टि तु * * कारस्था भेदिनी देहमूलगा ॥३/६२॥
Guruvaktre tu sā kālī labhyate puṇyavajjanaiḥ |
Sṛṣṭi tu * * kārasthā bhedinī dehamūlagā || 3/62 ||
She (sā) is Kālī (kālī), * *(**kāra-sthā), moving at the root of the body (deha-mūla-gā) and piercing (bhedinī). (She is) obtained (labhyate) from the Speech of the Guru (guru-vakre) by the righteous (puṇyavat-janaiḥ). || 3/62 ||
ज्ञातव्या सर्वदा काली क्रमणी परमेश्वरी ।
तपस्थितिपदान्तस्था दीर्घाम्बराविलम्बिनी ॥३/६३॥
Jñātavyā sarvadā kālī kramaṇī parameśvarī |
Tapasthitipadāntasthā dīrghāmbarāvilambinī || 3/63 ||
Kālī (kālī) is considered (jñātavyā) to be the Supreme Mistress (parama-īśvarī) of the Krama (kramaṇī), established when austerity is complete (tapa-sthiti-pada-anta-sthā) (, and) She is hanging down from the Vast Sky (of Consciousness) (dīrgha-ambarā-vilambinī) always (sarva-dā). || 3/63 ||
पूर्वान्तानाच्कमध्यस्था ततः प्रोक्ता परा कला ।
अधोमार्गे दीर्घशिरं उकारं सर्वभक्षकम् ॥३/६४॥
Pūrvāntānāckamadhyasthā tataḥ proktā parā kalā |
Adhomārge dīrghaśiraṃ ukāraṃ sarvabhakṣakam || 3/64 ||
For She is standing as the center at the end of all words in the absence of any vowel (pūrva-anta-anācka-madhya-sthā), therefore (tataḥ), (She is) said to be (proktā) the Supreme (parā) Kalā (kalā). In the lower path (adho-mārge), (She) is the letter ‘u’ (ukāram) with a long head (dīrgha-śiram), that devours everything (sarva-bhakṣakam). || 3/64 ||
ऊर्ध्वति विकलान्तञ्च तशार्मध्यस्थिता स्थितिः ।
अबुद्धा तु सदा बुद्धा बोधके बिधिता न * ? ॥३/६५॥
Ūrdhvati vikalāntañca taśārmadhyasthitā sthitiḥ |
Abuddhā tu sadā buddhā bodhake bidhitā na * ? || 3/65 ||
In the higher path (ūrdhvati), (She) is devoid of parts (vi-kalā-antañca), (the One Who) maintaines (sthitiḥ) the (act of) resting in the middle of ‘taśā’ --?-- (taśār-madhya-sthitā). (Though) unawakened (abuddhā), but (tu) eternally (sadā) awakened (buddhā) in (the enlightening) teachings (bodhake) as the condition of a thunderbolt (bidhi-tā)… || 3/65 ||
अमला बोधमानस्य *तवें सच्चराचरम् ।
अस्तिनास्तिपदं यच्च अस्तिनास्तिपदान्तगा ॥३/६६॥
Amalā bodhamānasya *taveṃ saccarācaram |
Astināstipadaṃ yacca astināstipadāntagā || 3/66 ||
Devoid of impurities (amalā), the real movable and unmovable --i.e. the world-- (sat-cara-acaram) of the awakening one (bodhamānasya), which (yat) is the condition of ‘being’ (and) ‘non-being’ (asti-na-asti-padam) and (ca) (the One Who) penetrates as the pinnacle of both ‘being’ (and) ‘non-being’ (asti-na-asti-pada-anta-gā). || 3/66 ||
अस्तिनास्तिपदैर्हीना स्थितिरूपा क्रमेण तु ।
* * * तु वै रुद्र तिथ्यन्ते परमा कला ॥३/६७॥
Astināstipadairhīnā sthitirūpā krameṇa tu |
* * * Tu vai rudra tithyante paramā kalā || 3/67 ||
Devoid (hīnā) of the states of ‘being’ (and) ‘non-being’ (asti-na-asti-padaiḥ), She maintains (sthiti-rūpā) in a sequential way (krameṇa), but (tu), oh Rudra (rudra)! when all tithi-s end(tithi-ante), (She is) the most Supreme (paramā) Kalā (kalā). || 3/67 ||
अन्तस्था भूतसंघस्य स्वरस्य पररूपिणी ।
अरूढरूढयोर्मध्ये उत्तरोत्तरगर्भिणी ॥३,६८॥
Antasthā bhūtasaṃghasya svarasya pararūpiṇī |
Arūḍharūḍhayormadhye uttarottaragarbhiṇī || 3,68 ||
Resting at the end (anta-sthā) of Her own collection of elements (bhūta-saṃghasya…sva-rasya), (Her) Nature is Supreme (para-rūpiṇī). In the middle (madhye) of ascending and descending (arūḍha-rūḍhayoḥ) (, She is) filled with constant rising (uttara-uttara-garbhiṇī). || 3/68 ||
क्रमेण सर्व तु * * स्थितिः सा सर्वतोमुखी ।
ततः संहारकारणी क्रमविज्ञानभक्षणी ॥३/६९॥
Krameṇa sarva tu * * sthitiḥ sā sarvatomukhī |
Tataḥ saṃhārakāraṇī kramavijñānabhakṣaṇī || 3/69 ||
She (sā) is a sequential (krameṇa) manifestation (sthitiḥ), facing every direction (sarvatas-mukhī), because (tataḥ) (She) consumes the Wisdom of Krama (krama-vijñāna-bhakṣaṇī) (, and) performs dissolution (saṃhāra-kāraṇī). || 3/69 ||
त्रितीयस्वरमारूढा सर्वसंहारकारकी ।
पक्षापक्षं स्वयं भिन्नं विलिना सा परा कला ॥३/७०॥
Tritīyasvaramārūḍhā sarvasaṃhārakārakī |
Pakṣāpakṣaṃ svayaṃ bhinnaṃ vilinā sā parā kalā || 3/70 ||
Ascending (ārūḍhā) to the third sound (tritīya-svaram), (She) is the performer of the dissolution of everything (sarva-saṃhāra-kārakī), (including) the dissolution (vilinā) of the division (bhinnam) of one’s own (svayam) agitation of opposites (pakṣa-apakṣam). She (sā) is the Supreme (parā) Kalā (kalā). || 3/70 ||
संहारं तु इदं सर्वं त्रैलोक्यं सचराचरम् ।
अन्तस्था * स्मा षान्त विमर्शस्था निरञ्जना ॥३/७१॥
Saṃhāraṃ tu idaṃ sarvaṃ trailokyaṃ sacarācaram |
Antasthā * smā ṣānta vimarśasthā nirañjanā || 3/71 ||
(She is) dissolution (saṃhāram), but (also) (tu) all (sarvam) these (idam) three worlds (trailokyam) moving and immobile (sa-cara-acaram). Standing at the end (anta-sthā) of *** (, and) resting in Awareness (vimarśa-sthā) (, She is) Spotless or Pure (nirañjanā). || 3/71 ||
संहारणोपसंयुक्ता प्रपञ्चांवभावतः ।
वाद्यं तु वर्तलारे अन्तस्वरैस्तु सावृता ॥३/७२॥
Saṃhāraṇopasaṃyuktā prapañcāṃvabhāvataḥ |
Vādyaṃ tu vartalāre antasvaraistu sāvṛtā || 3/72 ||
Together with the act of dissolution (saṃhāraṇa-upa-saṃyuktā) in consequence of being an expansion (pra-pañcāṃvabhāvataḥ), She (sā) is really (tu) the Speech (vādyam), concealed (āvṛtā) by inner voices (anta-svaraiḥ). || 3/72 ||
आशून्यगागता नित्यं सर्वग्रसनलालसा ।
अमध्ये तत्स्वभावेन रूपसंग्रसनाकुला ॥३/७३॥
Āśūnyagāgatā nityaṃ
sarvagrasanalālasā |
Amadhye tatsvabhāvena rūpasaṃgrasanākulā || 3/73 ||
Moving beyond the void (ā-śūnya-gā-gatā), (She is) ardently devoted to consuming everything (sarva-grasana-lālasā) constantly (nityam). Being their Essential Nature (tat-sva-bhāvena) without a center (amadhye), (She) is eagerly occupied with eating up (all) forms (rūpa-saṃ-grasana-ākulā). || 3/73 ||
अनुलोमे प्रमानाख्यं कालंसंकर्षयेत्परं ।
कालस्य सर्वभक्षस्य हेहं वै कलासंभवम् ॥३/७४॥
Anulome pramānākhyaṃ
kālaṃsaṃkarṣayetparaṃ |
Kālasya sarvabhakṣasya hehaṃ vai kalāsaṃbhavam || 3/74 ||
Afterwards (param), in a natural succession (anulome), (She) shortens or devours (saṃkarṣayet) Time (kālam) (that is) called pramāna or cognition (pramāna-ākhyam), then the portions of all-consuming Time are united into one (kālasya…sarva-bhakṣasya…kalā-saṃbhavam). || 3/74 ||
अ अन्तो तु अमात्रा सर्वं मत्र्यलं तु सर्वदा ।
प्रकटस्था तु सा काली सर्वसंहारकारिका ॥३/७५॥
A anto tu amātrā sarvaṃ matryalaṃ tu sarvadā |
Prakaṭasthā tu sā kālī sarvasaṃhārakārikā || 3/75 ||
She (sā) is Kālī (kālī), without any measure (amātrā), always (sarva-dā) … (matri-alam) resting in evidence (prakaṭa-sthā), and (tu) performs the dissolution of everything (sarva-saṃhāra-kārikā). || 3/75 ||
ततः मानवाख्य क्रमस्था संहारकस्वरूपिणी ।
तत्रस्था सर्वभावान्ता बोधाबोधतरङ्गिनी ॥३/७६॥
Tataḥ mānavākhya kramasthā saṃhārakasvarūpiṇī |
Tatrasthā sarvabhāvāntā bodhābodhataraṅginī || 3/76 ||
Therefore (tataḥ), resting in the sequence (krama-sthā) (, She) is called a ‘human’ (mānava-ākhya), waving with both awareness and its absence (bodha-abodha-taraṅginī). Being essentially the destroyer (saṃhāraka-sva-rūpiṇī), established there (tatra-sthā), (She) is the essence of anything manifested (sarva-bhāva-antā). || 3/76 ||
चिद्भानुश्चित्स्वरूपत्वाच्चन्द्रंशेषु च मध्यगा ।
अनाख्या च स्थितास्तत्र चक्रचक्रेश्वरी सदा ॥३/७७॥
Cidbhānuścitsvarūpatvāccandraṃśeṣu ca madhyagā |
Anākhyā ca sthitāstatra cakracakreśvarī sadā || 3/77 ||
Being essentially Consciousness (cit-sva-rūpa-tvāt), the Splendour of Consciousness (cit-bhānuḥ) is the most excellent (candram), and (ca) resting (sthitāḥ) in (all) these (eṣu), (She) is the Nameless (anākhyā) there (tatra), and (ca) She is pervading the Center (madhya-gā). She is always the Mistress of the Wheel of (all the) Wheels (cakra-cakra-īśvarī…sadā), || 3/77 ||
अन्तान्ता तु अनन्ता सा अ ऋलान्तमध्यगा ।
बिन्दुद्वयस्य मध्यस्था प्रकटस्था तु तुर्यगा ॥३/७८॥
Antāntā tu anantā sā a ṛlāntamadhyagā |
Bindudvayasya madhyasthā prakaṭasthā tu turyagā || 3/78 ||
She (sā) is the end of the end (anta-antā), and (tu) (even) endless (anantā), (and) moves in the center of the end of ṛla (ṛla-anta-madhya-gā). Resting in the middle (madhya-sthā) of the twofold Bindu (bindu-dvaya-sya) (, as well as) in visible manifestation (prakaṭa-sthā…tu), She moves in the Fourth State (turya-gā). || 3/78 ||
खदण्डे तु अदण्डा सा दण्डाण्डादण्डरूपिणी ।
खदण्डादण्डयोर्मध्ये स्वरश्मिगसंवर्तिनी ॥३/७९॥
Khadaṇḍe tu adaṇḍā sā daṇḍāṇḍādaṇḍarūpiṇī |
Khadaṇḍādaṇḍayormadhye svaraśmigasaṃvartinī || 3/79 ||
In the Stick --i.e. Suṣumnā-- residing in the Sky (kha-daṇḍe...tu), She (sā) is the one (Who is) free from it --i.e. Pure-- (a-daṇḍā). The sphere of the Stick --i.e. Suṣumnā-- (daṇḍa-aṇḍā), having the form of the Stick --i.e. Suṣumnā-- (daṇḍa-rūpiṇī). In the middle (madhye) of the Stick (and) the absence of the Stick --i.e. beyond Suṣumnā-- (khadaṇḍa-adaṇḍayoḥ), (She) is engaged in pervading the Rays of one’s own (Consciousness) (sva-raśmi-ga-saṃvartinī). || 3/79 ||
ऊर्ध्वं बिन्दुद्वयं यस्या मध्ये बिन्दुद्वयं पुनः ।
तेषु मध्ये स्थिता काली भक्षकस्य च भक्षिकी ॥३/८०॥
Ūrdhvaṃ bindudvayaṃ yasyā madhye bindudvayaṃ punaḥ |
Teṣu madhye sthitā kālī bhakṣakasya ca bhakṣikī || 3/80 ||
In all (teṣu) (the states) beyond (ūrdhvam) the twofold Bindu (bindu-dvayam), in which (yasyāḥ) there is (another) twofold Bindu (bindu-dvayam) again (punaḥ) in the middle (madhye), Kālī (kālī...ca) remains (sthitā) the Devourer (bhakṣikī) of the one who eats (bhakṣakasya). || 3/80 ||
विसर्गान्तकलारूढा षोडशस्वरमध्यगा ।
सप्तादशीति सा काली क्रिया सर्वान्तकी कला ॥३/८१॥
Visargāntakalārūḍhā ṣoḍaśasvaramadhyagā |
Saptādaśīti sā kālī kriyā sarvāntakī kalā || 3/81 ||
Ascending to the kalā at the end of visarga (visarga-anta-kalā-ārūḍhā), She (sā) is (iti) Kālī (kālī), the Seventeenth (saptādaśi) Kalā (kalā), the activity (kriyā) of the end of everything (sarva-antakī), existing as the Center of the resonance of the sixteen (vowels) (ṣoḍaśa-svara-madhya-gā). || 3/81 ||
ततस्तु भासाचक्रस्य आरूढा सर्वतोमुखी ।
द्वादशानां तु कलान्तं वै द्विधा चिद्भा तरङ्गिणी ॥३/८२॥
Tatastu bhāsācakrasya ārūḍhā sarvatomukhī |
Dvādaśānāṃ tu kalāntaṃ vai dvidhā cidbhā taraṅgiṇī || 3/82 ||
Therefore (tatas...tu), ascending (ārūḍhā) to the Wheel of Bhāsā or Supreme Light (bhāsā-cakrasya)(, She) is facing all directions (sarvatas-mukhī). (She is) the termination of the Kalā-s or powers (kalā-antam) that belongs to the twelve (vowels) (dvā-daśānām). She is waving (taraṅgiṇī) (as) the twofold (dvidhā) Radiance of Consciousness (cit-bhā). || 3/82 ||
धामत्रयस्य सा काली भासमाना अहर्निशि ।
अंभाषा सर्वतो हिक्का भाषकाभाषकी सदा ॥३/८३॥
Dhāmatrayasya sā kālī bhāsamānā
aharniśi |
Aṃbhāṣā sarvato hikkā bhāṣakābhāṣakī sadā || 3/83 ||
She is (sā) Kālī (kālī) of the threefold Abode (dhāma-trayasya), shining (bhāsamānā) day and night (aharniśi), as She is the Speech of Bindu (aṃ-bhāṣā), the sobbing (voice) (hikkā) everywhere (sarvatas). (She) is the Eternal (sadā) Power of Speech (, ruling all) the (possible) speeches (bhāṣakā-bhāṣakī). || 3/83 ||
तं नमं सदुपसर्गं ठकारं वर्तुलं महत् ।
कथितं तव देवेश भासाख्यं तद्विदुः पदम् ॥३/८४॥
Taṃ namaṃ sadupasargaṃ ṭhakāraṃ vartulaṃ mahat |
Kathitaṃ tava deveśa bhāsākhyaṃ tadviduḥ padam || 3/84 ||
You must salute (namam) that (tam) circle (vartulam) of the letter ‘ṭha’ (ṭha-kāram), the real expansion (sat-upa-sargam), the Supreme (mahat) State (padam). (You) must know (viduḥ) that (tat) (which) has been explained (kathitam) to You (tava) as Bhāsā or Supreme Light (bhāsā-ākhyam), oh Lord of the gods (deva-īśa)! || 3/84 ||
सर्वस्याक्षररूपस्य नक्षत्रस्य तथा विधिः ।
भासयेत्सा परा काली भाभिरुग्राभितारकम् ॥३/८५॥
Sarvasyākṣararūpasya nakṣatrasya tathā vidhiḥ |
Bhāsayetsā parā kālī bhābhirugrābhitārakam || 3/85 ||
She is the Supreme (parā) Kālī (kālī), the Formation (vidhiḥ) of the Imperishable Sun of everything (nakṣatrasya…akṣara-rūpasya…sarvasya), as (tathā) by (Her) Rays (bhābhiḥ), (She) Illumines (bhāsayet) the Terrible (Path of) Salvation (ugra-abhi-tārakam). || 3/85 ||
तन्तुदेहगतां नित्यं रवीन्दुकरसंनिभाम् ।
पश्य त्वं सर्वथा कालींसर्वोल्लंघनवृत्तितः ॥३/८६॥
Tantudehagatāṃ nityaṃ
ravīndukarasaṃnibhām |
Paśya tvaṃ sarvathā kālīṃsarvollaṃghanavṛttitaḥ || 3/86 ||
You (tvam) must behold (paśya) Kālī (kālīm) always (sarvathā) by leaping beyond everything (sarva-ullaṅghana-vṛttitaḥ). She constantly (nityam) arises as the body of threads (tantu-deha-gatām), appearing as the Rays of the Sun and the Moon (ravi-indu-kara-saṃnibhām). || 3/86 ||
तां दृष्ट्वा मुच्यते सद्यः क्रमेणानेन भैरवः ।
एतद्वै कथितं वीरः क्रमस्वोद्भावनिर्णयम् ॥३/८७॥
Tāṃ dṛṣṭvā mucyate sadyaḥ krameṇānena bhairavaḥ |
Etadvai kathitaṃ vīraḥ kramasvodbhāvanirṇayam || 3/87 ||
After seeing (dṛṣṭvā) Her (tām), (one) immediately (sadyaḥ) becomes a Hero (vīraḥ) (Who is) Bhairava (bhairavaḥ) (, and becomes) freed (mucyate) from this (anena) sequence (krameṇa). Which has been explained (kathitam) this way (etat...vai) (, takes place through) the complete ascertainment of the real Nature of the Krama or the Sequence (krama-sat-bhāva-nirṇayam). || 3/87 ||
मुखपारंपरायातं मुखपारंपरोज्झितम् ।
मुखसारं परावस्थां को नरः प्राप्यनाष्णुते ॥३/८८॥
Mukhapāraṃparāyātaṃ mukhapāraṃparojjhitam |
Mukhasāraṃ parāvasthāṃ ko naraḥ prāpyanāṣṇute || 3/88 ||
(Because that which is) attained through the Oral Tradition (mukha-pāraṃpara-āyātam), is transcending the Oral Tradition (mukha-pāraṃpara-ujjhitam), (as) it is the Essence of the Mouth (of the Guru) (mukha-sāram). After attaining (prāpya) the Supreme State (parā-avasthām), what (kaḥ) individual being (naraḥ) does not (na) shine (aṣṇute)? || 3/88 ||
न मन्त्रो न च वा विद्या न मध्यमक्षरं न च ।
न तत्त्वं न च एकस्थं न च सर्वगतं प्रिये ॥३/८९॥
न लेख्यं लेखनीयं वा न च जापान्तरं क्वचित् ।
न शुद्धं न च वाशुद्धं न शाक्तं न च शांभवम् ॥३/९०॥
न ज्ञानं न च विज्ञेयं मेलापं परमं न च ।
न सृष्टिर् न च संहारं स्थितिभासाविवर्जितम् ॥३/९१॥
Na mantro na ca vā vidyā na madhyamakṣaraṃ na ca |
Na tattvaṃ na ca ekasthaṃ na ca sarvagataṃ priye || 3/89 ||
Na lekhyaṃ lekhanīyaṃ vā na ca jāpāntaraṃ kvacit |
Na śuddhaṃ na ca vāśuddhaṃ na śāktaṃ na ca śāṃbhavam || 3/90 ||
Na jñānaṃ na ca vijñeyaṃ melāpaṃ paramaṃ na ca |
Na sṛṣṭir na ca saṃhāraṃ sthitibhāsāvivarjitam || 3/91 ||
Oh Beloved (priye)! (It is) not (na) a mantra (mantraḥ), but (vā) not (na) an incantation (vidyā), and (ca) not (na) the imperishable center (madhyam…akṣaram). Neither (na) a tattva (tattvam), nor (na…ca) only one state (eka-stham), and (ca) not (na) anything which exists in this world (sarva-gatam).
Neither (na...na…ca) written (lekhyam), nor (vā) to be written (lekhanīyam), and (ca) not (na) at all (kvacit) the essence of muttering (jāpa-antaram). Neither (na) pure (śuddham), nor (na…ca...vā) impure (aśuddham…na), neither (na) Śākta (śāktam) nor (na…ca) Śāṃbhava (śāṃbhavam). Neither (na…ca) knowledge (jñānam), nor (na…ca) (something) cognizable (vijñeyam), and (ca) not (na) the Supreme (paramam) Encounter (melāpam). Neither (na) manifestation (sṛṣṭiḥ), nor (na…ca) dissolution (saṃhāram), as that would be deprived of the Splendour of the Universe (sthiti-bhāsā-vi-varjitam). || 3/89-91 ||
गुरुपारंपरायातं व्योमेशीनां च हृद्गतम् ।
अकथ्यं परमं यत्तु महार्थबुद्धिदं सदा ॥३/९२॥
तिथिभिर्य सदारूढं सपक्षापक्षवर्जितम् ।
निःस्वभावनिभौ पश्य निर्लक्षं निष्प्रयोजनम् ॥३/९३॥
Gurupāraṃparāyātaṃ vyomeśīnāṃ ca hṛdgatam |
Akathyaṃ paramaṃ yattu mahārthabuddhidaṃ sadā || 3/92 ||
Tithibhirya sadārūḍhaṃ sapakṣāpakṣavarjitam |
Niḥsvabhāvanibhau paśya nirlakṣaṃ niṣprayojanam || 3/93 ||
It is that which (yat…tu) is truly the unspeakable (akathyam) most Supreme (paramam), which can be obtained from the Oral Transmission of the Guru (guru-pāraṃpara-āyātam), as (ca) It rests in the Heart (hṛt-gatam) of the Goddesses of the Sky (vyoma-īśīnām). (Thus), It always (sadā) bestows understanding of the Mahārtha or the Great Meaning (mahā-artha-buddhi-dam), which is free from any pair of opposites (sa-pakṣā-pakṣa-varjitam). You must perceive (paśya) that It has no attributes (niḥ-sva-bhāva-nibhau), no signs (nir-lakṣam) (, and) It is impartial (niṣ-prayojanam), (and) always elevated (sadā ārūḍham) through the fifteen (vowels) (tithibhiḥ). || 3/92-93 ||
निरंशं निर्विकारञ्च निरवद्यं निराकुलम् ।
विशुद्धं निर्भरं नित्यमनित्यं सर्वदैव हि ॥३/९४॥
Niraṃśaṃ nirvikārañca niravadyaṃ nirākulam |
Viśuddhaṃ nirbharaṃ nityamanityaṃ sarvadaiva hi || 3/94 ||
It is partless (niraṃśam), (and) changeless (nirvikārañca), as It is perfect (niravadyam) (and) calm (nirākulam), free of vice (viśuddham), vehement (nirbharam), eternal (nityam), unusual (anityam), (and) truly (eva...hi) all-bestowing (sarva-dā). || 3/94 ||
निरन्तरं निराभासं निर्निमित्तं निरर्गलम् ।
निराकाशं सदाकाशं सर्वदोषविवर्जितम् ॥३/९५॥
Nirantaraṃ nirābhāsaṃ nirnimittaṃ nirargalam |
Nirākāśaṃ sadākāśaṃ sarvadoṣavivarjitam || 3/95 ||
It is uninterrupted (nirantaram) without fallacious appearance (nirābhāsam), causeless (nirnimittam), irresistible (nirargalam), completely full (nirākāśam). It is always the Sky of (Consciousness) (sadā…ākāśam), devoid of all faults (sarva-doṣa-vivarjitam). || 3/94-95 ||
एवंमहार्थपरमं क्रमसंस्थं सु गोपयेत् ।
अक्रमस्थो महावीरो गः कश्चिद्भुवितिष्ठते ॥३/९६॥
Evaṃmahārthaparamaṃ kramasaṃsthaṃ su gopayet |
Akramastho mahāvīro gaḥ kaścidbhuvitiṣṭhate || 3/96 ||
Thus (evam), the Mahārtha or the Great Doctrine, in the highest degree (mahā-artha-paramam), is resting in the (Knowledge about) the Krama (krama-saṃstham), which (one) must keep in Secret (su-gopayet). A great hero (mahā-vīraḥ) is someone (kaścid) (who is) established beyond this sequence (a-krama-sthaḥ) (, but) remaining (tiṣṭhate) active (gaḥ) in the world (bhuvi). || 3/96 ||
तस्य पुण्यवशाद्देव्यः हठादेव खचक्रगाः ।
प्रयच्छन्ति परं गोप्यमगुप्तं सर्वाङ्गाङ्गिभिः ॥३/९७॥
Tasya puṇyavaśāddevyaḥ haṭhādeva khacakragāḥ |
Prayacchanti paraṃ gopyamaguptaṃ sarvāṅgāṅgibhiḥ || 3/97 ||
Due to Its (tasya) Sacred Authority (puṇya-vaśāt), the Goddesses (devyaḥ) start to move in the Wheel of the Sky of Consciousness (kha-cakra-gāḥ) in an instant (haṭhāt...eva), and bestow (prayacchanti) the unconcealed (aguptam) Supreme (param) Secret (gopyam) through all the limbs of Divine Knowledge (sarva-aṅga-āṅgibhiḥ). || 3/97 ||
एतत्सद्रूपं देवेशि कथितं तव भार्गशम् ।
गोपयेद्योनिवद्यत्नादगुप्ताद्नरकं भवेत् ॥३/९८॥
Etatsadrūpaṃ deveśi kathitaṃ tava bhārgaśam |
Gopayedyonivadyatnādaguptādnarakaṃ bhavet || 3/98 ||
This (etat) True Form (sat-rūpam), the blessing of Insight (bhārga-śam) oh Mistress of the Gods (deva-īśi)!, has been told (kathitam) to You (tava). Keep It as a secret (gopayet) with effort (yatnāt) like a womb (yoni-vat), (for if) it is not protected (aguptāt), Hell (narakam) may unleash (from it) (bhavet). || 3/98 ||
इति श्रीमदुत्तरपीठविनिर्गते श्रीश्रीनाथपादावतारिते
श्रीकालिकाक्रमसद्भावे महार्थक्रमावतारो नाम तृतीयः पटलः ॥३/३॥
Iti śrīmaduttarapīṭhavinirgate śrīśrīnāthapādāvatārite
Śrīkālikākramasadbhāve mahārthakramāvatāro nāma tṛtīyaḥ
paṭalaḥ || 3/3 ||
Here ends (iti) the Third (tṛtīyaḥ) Paṭala --i.e. chapter-- (paṭalaḥ), named (nāma) ‘The Descent of Mahārthakrama or The Sequence of the Great Doctrine’ (mahā-artha-krama-avatāraḥ), in Venerable Kramasadbhāva, (which) belongs to Kālikā (śrī-kālikā-krama-sadbhāve), (and) comes forth from the most Venerable Supreme Pīṭha (śrīmat-uttara-pīṭha-vinirgate), caused to descend by the Supremely Glorious Lord (śrī-śrī-nātha-pāda-avatārite). || 3 ||
Descent of the Majesty of the Sixty-four (Siddha-s and Yoginī-s)
