Mahānayaprakāśaḥ
The Light of the Great Way
First Outpouring: Sarvavailakṣaṇyapratipādanaḥ
Establishing the uniqueness of the system
यस्याः क्रमाक्रमपदोज्झितवृत्तिरूपः
साक्षाद्विराजतितरां क्रमभूमिकान्तः ।
तां कामपि प्रगहनानुभवैकरूपां
देवीं नमाम्यवटटङ्कमयप्रतिष्ठाम् ॥१/१॥
Yasyāḥ kramākramapadojjhitavṛttirūpaḥ
sākṣādvirājatitarāṃ kramabhūmikāntaḥ |
Tāṃ kāmapi pragahanānubhavaikarūpāṃ
devīṃ namāmyavaṭaṭaṅkamayapratiṣṭhām || 1/1 ||
I venerate (namāmi) that (tām) Indescribable (kām-api) Goddess (devīm) Whose (yasyāḥ) Nature is that Activity (which) is beyond both the states of succession and non-succession (krama-akrama-pada-ujjhita-vṛtti-rūpaḥ), (and Who) reigns supreme (virājati…tarām) in front of one’s eyes (sākṣāt) at the end of the stages of the sequence (of perception) (krama-bhūmikā-antaḥ). She is the sole Form of the Experience of (Supreme) Immersion (pragahana-anubhava-eka-rūpām), the Resting-place (, in which) no doubts remain (avaṭa-ṭaṅka-maya-pratiṣṭhām). || 1/1 ||
विचक्षणैर्यद्यपि सम्ययुक्तो
महार्थचक्रक्रमसम्प्रदायः ।
प्रकुर्वते हन्त तथापि युक्त्या
यथान्वितः स्वानुभवाविलुप्तः ॥१/२॥
Vicakṣaṇairyadyapi samyayukto
mahārthacakrakramasampradāyaḥ |
Prakurvate hanta tathāpi yuktyā
yathānvitaḥ svānubhavāviluptaḥ || 1/2 ||
Though (yadi-api) the oral teachings about the sequence of the wheels narrated in the Mahārtha (Tradition) (mahā-artha-cakra-krama-sampradāyaḥ) is well understood (samya-yuktaḥ) by keen-eyed ones (vicakṣaṇaiḥ), they also (tathā…api) indeed (hanta) skillfully (yuktyā) practise it (pra-kurvate), and thus they possess (Its Glory) (yathā…anvitaḥ) maintained in their own perception (sva-anubhava-aviluptaḥ). || 1/2 ||
स्वात्मस्वरूपमनिकेतनमप्रमेयं स्वाभासमच्छमविलुप्तमतिस्वतन्त्रम् ।
विश्वात्मकं तदतिवर्ति च यत्तदस्य
मिथ्याविकल्पजनितौ किल बन्धमोक्षौ ॥१/३॥
Svātmasvarūpamaniketanamaprameyaṃ
svābhāsamacchamaviluptamatisvatantram |
Viśvātmakaṃ tadativarti ca yattadasya
mithyāvikalpajanitau kila bandhamokṣau || 1/3 ||
Which (yat) is one’s Abodeless (aniketanam) (and) Unlimited (aprameyam) Eternal Transparent Light (aviluptam…accham-sva-ābhāsam), is the Real Nature of one’s Self (sva-ātma-svarūpam). (It is) the Highest Freedom (ati-svatantram) (, which) is immanent in the universe --i.e. the universe is made of this Light of Freedom-- (viśva-ātmakam), (but also) transcends it (tat-ativarti). And (ca) as a fact (kila), Its (tat…asya…yat) (two aspects called:) bondage and liberation (bandha-mokṣau) are born from false thoughts (mithyā-vikalpa-janitau). || 1/3 ||
एवंविधं यदभिगन्तुमिहात्मतत्त्वम्
मिथ्याविकल्पविभवोद्दलनं च सम्यक् ।
युक्तिं महानयमयीं न विहाय शक्यं
सर्वोत्तमोत्तमतमो हि ततो महार्थः ॥१/४॥
Evaṃvidhaṃ yadabhigantumihātmatattvam
mithyāvikalpavibhavoddalanaṃ ca samyak |
Yuktiṃ mahānayamayīṃ na vihāya śakyaṃ
sarvottamottamatamo hi tato mahārthaḥ || 1/4 ||
To approach (abhigantum) such (evaṃvidham) True Nature of the Self (ātma-tattvam) here (iha), and (ca) to completely (samyak) uproot the power of false thoughts (mithyā-vikalpa-vibhava-uddalanam), one cannot (na…śakyām) abandon (vihāya) the method (yuktim) found in the Mahānaya (mahānaya-mayīm), for (hi) it is the Highest (sarvottama-uttama-tamaḥ), and consequently (tataḥ): the Most Important (mahā-arthaḥ). || 1/4 ||
तस्यास्य सम्प्रति यथास्थितलोकयात्रा-
रूपस्य सर्वविषयप्रतिपत्तियुक्त्या ।
उन्मील्यते कथनपूजनसंक्रमात्मा
नित्याविलुप्तविभवो गुरुसम्प्रदायः ॥१/५॥
Tasyāsya samprati yathāsthitalokayātrā-
rūpasya sarvaviṣayapratipattiyuktyā |
Unmīlyate kathanapūjanasaṃkramātmā
nityāviluptavibhavo gurusampradāyaḥ || 1/5 ||
Oral Instruction, Worship and Transmission compose (kathana-pūjana-saṃkrama-ātmā) the Unbroken Power of the Oral Transmission of the Guru-s (guru-sampradāyaḥ…nitya-avilupta-vibhavaḥ). (It) manifests (un-mīlyate) by perceiving all the objects (without limitation) (sarva-viṣaya-prati-patti-yuktyā…tasya) in the form of this worldly existence just as it is (yathā-sthita-loka-yātrā-rūpasya…asya) at present (samprati). || 1/5 ||
इदमनुभवसारयुक्तिगर्भं गुरुमुखमुद्गतसंशयावसानम् ।
झटिति परपदाप्तयेऽन्तरं हृदि परिमृश्य निधीयते महद्भिः ॥१/६॥
Idamanubhavasārayuktigarbhaṃ gurumukhamudgatasaṃśayāvasānam |
Jhaṭiti parapadāptaye'ntaraṃ hṛdi parimṛśya nidhīyate
mahadbhiḥ || 1/6 ||
This (idam) Speech of the Guru (guru-mukham) is filled with arguments about the Essence of Perception (anubhava-sāra-yukti-garbham), (thus It is) the Resting Place (where) no doubt exists (udgata-saṃśaya-avasānam). (Consequently,) to attain the Supreme State (para-pada-āptaye) in an instant (jhaṭiti), wise ones (mahadbhiḥ) treasure (That) (nidhīyate) in (antaram) their Heart (hṛdi) after investigating (It) (pari-mṛśya). || 1/6 ||
अतितीव्रशक्तिपातादारूढे शाम्भवे समावेशे ।
स्वानन्दामृतरूपं जीवन्मुक्तेः प्रकल्पते विश्वम् ॥१/७॥
Atitīvraśaktipātādārūḍhe śāmbhave samāveśe |
Svānandāmṛtarūpaṃ jīvanmukteḥ prakalpate viśvam || 1/7 ||
In ascending (ārūḍhe) to Śāmbhavasamāveśa (śāmbhave…samāveśe) due to the Most Supreme Descent of Power (ati-tīvra-śaktipātāt), the universe (viśvam) becomes (pra-kalpate) the Embodiment of Nectar (composed of) one’s own Bliss (sva-ananda-amṛta-rūpam) on account of (the Attainment of) Jīvanmukti or Liberation in life (jīvat-mukteḥ). || 1/7 ||
अतिमात्रमध्यमृदुताभेदेनापि प्रवर्तमानस्य ।
सूक्ष्मेक्षिकाप्रकारो विलसति तस्यातिशक्तिपातस्य ॥१/८॥
Atimātramadhyamṛdutābhedenāpi pravartamānasya |
Sūkṣmekṣikāprakāro vilasati tasyātiśaktipātasya || 1/8 ||
Though (api) we can distinguish degrees in Śaktipāta or Descent of Grace in the form of ‘extreme’, ‘moderate’ and ‘slow’ (atimātra-madhya-mṛdutā-bhedena), (such division) appears (only) (vilasati) as a subtle difference (sūkṣmekṣikā-prakāraḥ) of the Supreme Descent (tasya…ati-śaktipātasya) that manifests (through these phases) (pravartamānasya). || 1/8 ||
Anupāyaḥ
अनिदं प्रथमतया यद्विश्वगतं व्यापकं निजं रूपम् ।
अनुपाययोगयुक्त्या गुरुमुखदृष्टेन सम्प्रदायेन ॥१/९॥
Anidaṃ prathamatayā yadviśvagataṃ vyāpakaṃ nijaṃ rūpam |
Anupāyayogayuktyā gurumukhadṛṣṭena sampradāyena || 1/9 ||
By means of the Primordial Condition of methodless union (anupāya-yoga-yuktyā…prathamatayā) (, Awareness of) the all-pervading (vyāpakam) (and) immanent --i.e. omnipresent-- (viśva-gatam) Subject (an-idam) -that is (yat) one’s own (nijam) Nature- (arises) (rūpam) (merely) through the Transmission (sam-pra-dāyena) emitted by the Mouth of the Guru (guru-mukha-dṛṣṭena). || 1/9 ||
सर्वानुभवदशायां यदलुप्तं सर्वदा भवेत्पृथक् ।
तस्य स्वभावविलसद्विश्वमयस्य स्वरूपकिरणस्य ॥१/१०॥
Sarvānubhavadaśāyāṃ yadaluptaṃ sarvadā bhavetpṛthak |
Tasya svabhāvavilasadviśvamayasya
svarūpakiraṇasya || 1/10 ||
(That) which (belongs) (yat) to the Radiance of one’s Self (sva-rūpa-kiraṇasya) appearing in the form of the universe that embodies one’s Inherent Nature (sva-bhāva-vilasat-viśva-mayasya…tasya) never disappears (a-luptam), (and) It is (bhavet) always (sarva-dā) untouched (pṛthak) during the perception of the universe (sarva-anubhava-daśāyām). || 1/10 ||
सोऽयं पुराणाधिष्ठानः क्रमः क्रमविवर्जितः ।
महार्थस्य परानिष्ठा गलितस्वपरस्थितेः ॥१/११॥
So'yaṃ purāṇādhiṣṭhānaḥ kramaḥ kramavivarjitaḥ |
Mahārthasya parāniṣṭhā galitasvaparasthiteḥ || 1/11 ||
This (ayam) is (saḥ) the non-sequential (krama-vivarjitaḥ) path (kramaḥ) of the Primordial Abode (purāṇa-adhiṣṭhānaḥ) (which) is the Highest State (parā-niṣṭhā) of the Mahārtha (maha-arthasya), (in which) the difference between the Self and ‘others’ melts away. (galita-sva-para-sthiteḥ). || 1/11 ||
पुराणस्यादिसिद्धस्य यदधिष्ठानमात्मनः ।
गीतं पुराणाधिष्ठानं भाषया तु तदुत्तमम् ॥१/१२॥
Purāṇasyādisiddhasya yadadhiṣṭhānamātmanaḥ |
Gītaṃ purāṇādhiṣṭhānaṃ bhāṣayā tu taduttamam || 1/12 ||
(That) Abode (adhiṣṭhānam) of the Eternal --i.e. Subjective, lit. ‘proved at the first place’-- (ādi-siddhasya) (and) Primordial (purāṇasya) Self (ātmanaḥ) which (yat) is commonly (bhāṣayā) praised (gītam) as ‘Primordial Abode’ (purāṇa-ādhiṣṭhānam)’ is truly (tu) the (tat) Highest (State) --i.e. it is not any kind of ‘abode’-- (uttamam). || 1/12 ||
युक्तिचर्यादिविक्षेपवासनाक्षोभवर्जितः ।
अनुपायक्रमः सोऽयं यस्य रूढस्य योगिराट् ॥१/१३॥
Yukticaryādivikṣepavāsanākṣobhavarjitaḥ |
Anupāyakramaḥ so'yaṃ yasya rūḍhasya yogirāṭ || 1/13 ||
This (ayam) is (saḥ) the methodless path (called) Anupāya (anupāya-kramaḥ) (, which) is free of the confusion (generated by the) impressions of the flow of reasoning, practice, etc. (yukti-caryā-ādi-vikṣepa-vāsanā-kṣobha-varjitaḥ). (It occurs) for one (yasya) who is well developed in understanding, (and thus) (rūḍhasya) is a Great Yogī (yogirāṭ). || 1/13 ||
सर्वावरणनिर्मुक्तो हानादानपदोज्झितः ।
स्थितये स्वस्वरूपस्य नान्यत्किञ्चिदपेक्षते ॥१/१४॥
Sarvāvaraṇanirmukto hānādānapadojjhitaḥ |
Sthitaye svasvarūpasya nānyatkiñcidapekṣate || 1/14 ||
Being freed from all the coverings (sarva-āvaraṇa-nirmuktaḥ), he is beyond the states of rejecting or accepting (hāna-ādāna-pada-ujjhitaḥ). For establishment (sthitaye) in his own True Nature (sva-sva-rūpasya), he requires (apekṣate) nothing else (na-anyat…kiñcid). || 1/14 ||
निर्विकल्पविकल्पादिसंविदोघसमाश्रया ।
या चितिस्तन्मयस्पर्शात्परानन्दचमत्कृतिः ॥१/१५॥
Nirvikalpavikalpādisaṃvidoghasamāśrayā |
Yā citistanmayasparśātparānandacamatkṛtiḥ || 1/15 ||
The dwelling place of the stream of thoughtless, thoughtful, etc. perceptions (nir-vikalpa-vikalpa-ādi-saṃvit-ogha-samāśrayā) is (yā) Citi or the Power of Consciousness (citiḥ) (, and) getting Touched by Her (tat-maya-sparśāt), the Astonishment of Supreme Bliss (arises) (para-ānanda-camat-kṛtiḥ). || 1/15 ||
सा भूतव्योमवामेशी गुरुदृक्पातसाहसात् ।
पीठक्रमादौ सर्वत्र विशुद्धिस्तस्य जायते ॥१/१६॥
Sā bhūtavyomavāmeśī gurudṛkpātasāhasāt |
Pīṭhakramādau sarvatra viśuddhistasya jāyate || 1/16 ||
She (sā) is Vāmeśī, the Mistress (Who) emits the Sky of elements (bhūta-vyoma-vāmeśī) (, and Who arises) because of the forceful penetration of the Guru’s Glance --i.e. Grace-- (guru-dṛk-pāta-sāhasāt). Its --i.e. of the Guru’s Glance-- (tasya) purification (vi-śuddhiḥ) reigns (jāyate) everywhere (sarvatra) in the process (which) begins with (the worship of) the Pīṭha (pīṭha-krama-ādau). || 1/16 ||
अनपह्नवनीयस्य विश्वस्यास्य यथोदयः ।
स्थितिनाशौ स्वभावस्य स्वरूपे च विलेपनम् ॥१/१७॥
Anapahnavanīyasya viśvasyāsya yathodayaḥ |
Sthitināśau svabhāvasya svarūpe ca vilepanam || 1/17 ||
Just as (yathā) the manifestation (udayaḥ) of this (asya) undeniable (anapahnavanīnasya) universe (viśvasya) is (the manifestation of) one’s own Essential Nature (sva-bhāvasya), the maintenance and dissolution (of it) (sthiti-nāśau) also (ca) (occur) in one’s own Essential Nature (sva-rūpe) as an act of smearing (one’s body) --i.e. the universe is the body of Consciousness-- (vilepanam). || 1/17 ||
निरावरणता चापि यथास्मिन्सति जायते ।
परानन्दचमत्कारचन्द्रिकाच्छान्तचेतसः ॥१/१८॥
अत्र सर्वत्र विषये निर्विकल्पः प्रवर्तते ।
गुरुप्रसादाद्यज्ज्ञानं * * * * किलोच्यते ॥१/१९॥
Nirāvaraṇatā cāpi yathāsminsati jāyate |
Parānandacamatkāracandrikācchāntacetasaḥ || 1/18 ||
Atra sarvatra viṣaye nirvikalpaḥ pravartate |
Guruprasādādyajjñānaṃ * * * * kilocyate || 1/19 ||
Moreover (ca…api), when (yathā) the Unveiled State (nir-āvaraṇa-tā) arises (jāyate) in this (asmin) Reality (sati) due to the Illumination of the Astonishing Supreme Bliss (para-ānanda-camat-kāra-candrikāt) of an appeased mind (śānta-cetasaḥ), then (atra) in the domain (of objectivity) (viṣaye), thoughtlessness (nirvikalpaḥ) prevails (pravartate) without break (sarvatra). (That) Knowledge (jñānam) which (yat) is really (kila) called (ucyate) **** (arises) from the Grace of the Guru (guru-prasādāt). || 1/18-19 ||
महातिव्रतमे * * * * स्वानुभवस्थिते ।
कथनादिक्रमातीता विशुद्धिस्तत्र काशते ॥१/२०॥
Mahātivratame * * * * svānubhavasthite |
Kathanādikramātītā viśuddhistatra kāśate || 1/20 ||
There (tatra), in the Most Supreme or ‘extreme’ (Descent of Power) (mahā-tivra-tame) (, which) abides in one’s own experience (sva-anubhava-sthite), Perfection (of Awareness) (vi-śuddhiḥ) shines (kāśate) without the methods of oral instruction, etc. (kathana-ādi-krama-atītā). || 1/20 ||
महातीव्रतरे चास्मिन्प्रवृत्ते गुरुशासनात् ।
दृष्टादृष्टादिसङ्केतकथामात्रात्प्रकाशते ॥१/२१॥
Mahātīvratare cāsminpravṛtte guruśāsanāt |
Dṛṣṭādṛṣṭādisaṅketakathāmātrātprakāśate || 1/21 ||
Although (ca), when (asmin) the more Supreme or ‘moderate’ (Descent of Power) (mahā-tīvra-tare) is engaged (pravṛtte), (Perfection of Awareness) shines (prakāśate) due to the Instructions of the Guru (guru-śāsanāt) (, which) is merely the Kathā-s or brief allusions to the visible (and) invisible, etc. (aspects of Reality) (dṛṣṭa-adṛṣṭa-ādi-saṅketa-kathā-mātrāt). || 1/21 ||
प्रकाशन्ते महातीव्रे व्यवहारदशासु याः ।
प्रत्येकविषयावृत्त्या बहिरन्तर्मुखोदयाः ॥१/२२॥
संविद्देव्याः महाव्योमसंघट्टत्रोटितार्गलाः ।
तासां पूजनविच्छित्त्या स्वरूपं सम्प्रकाशते ॥१/२३॥
Prakāśante mahātīvre vyavahāradaśāsu yāḥ |
Pratyekaviṣayāvṛttyā bahirantarmukhodayāḥ || 1/22 ||
Saṃviddevyāḥ mahāvyomasaṃghaṭṭatroṭitārgalāḥ |
Tāsāṃ pūjanavicchittyā svarūpaṃ samprakāśate || 1/23 ||
In the supreme or ‘slow’ (Descent of Power,) (mahātīvre) one’s Essential Nature (sva-rūpam) shines in perfection (sam-prakāśate) through no-frills worship --lit. a worship which is careless regarding dress and decoration, which means a contemplative, intellectual worship-- (pūjana-vicchittyā) of (tāsām) the Goddesses of perception (samvit-devyāḥ) Who (yāḥ) shine (prakāśante) in the states of ordinary experience (vyavahāra-daśāsu) (while) manifest as inner and outer states (bahir-antar-mukha-udayāḥ) appearing as objects (of cognition) (prati-eka-viṣayā-vṛttyā). (Then finally,) by merging into the Great Void, their limitation comes to an end (mahā-vyoma-saṃghaṭṭa-troṭita-ārgalāḥ). || 1/22-23 ||
Śāmbhavopāyaḥ
विकल्पवासनाशून्यप्ररूढस्वात्मसंविदः ।
प्रथते कस्यचिज्ज्ञानमनपेक्षितसाधनम् ॥१/२४॥
Vikalpavāsanāśūnyaprarūḍhasvātmasaṃvidaḥ |
Prathate kasyacijjñānamanapekṣitasādhanam || 1/24 ||
For some (kasyacit), Knowledge (of the Self) (jñānam) manifests (prathate) through the Perception of one’s own Self (everywhere, which perception is) filled with the absence of the impressions of thoughts (vikalpa-vāsanā-śūnya-prarūḍha-sva-ātmā-saṃvidaḥ), (and) it is not dependent on any means (an-apekṣita-sādhanam). || 1/24 ||
--Śāmbhavopāya is the sphere of extreme Grace--
Śāktopāyaḥ
उद्रिक्तनिर्विकल्पांशं मन्दमन्दविकल्पतः ।
प्रथते कस्यचिज्ज्ञानं सङ्केतादिकथाश्रयात् ॥१/२५॥
Udriktanirvikalpāṃśaṃ mandamandavikalpataḥ |
Prathate kasyacijjñānaṃ saṅketādikathāśrayāt || 1/25 ||
In others (kasyacit), the portion of thoughtlessness is excessive (udrikta-nirvikalpa-aṃśam) (, but) the Knowledge (of the Self) (jñānam) manifests (prathate) through gradually decreasing mental activity (manda-manda-vikalpataḥ) nourished by orally transmitted brief allusions to secrets (saṅketa-ādi-kathā-āśrayāt). || 1/25 ||
-- Śāktopāya is the sphere of moderate Grace--
Āṇavopāyaḥ
पूजनादिक्रमापेक्षं संस्थिते * * कस्यचित् ।
विकल्पसामनन्तर्यान्निर्विकल्पः प्रवर्तते ॥१/२६॥
Pūjanādikramāpekṣaṃ saṃsthite * * kasyacit |
Vikalpasāmanantaryānnirvikalpaḥ pravartate || 1/26 ||
For the rest (kasyacit), (Knowledge of) thoughtlessness (nirvikalpaḥ) is dependent on the path of worship, etc. (pūjana-ādi-krama-apekṣaṃ…saṃsthite **) (, and it) rises (pravartate) after thoughtful (awareness) (vikalpa-sāmanantaryāt). || 1/26 ||
--Āṇavopāya is the sphere of slow Grace--
अप्रवृत्तस्य विश्वस्य शक्तिपातस्य या स्थितिः ।
अतिमात्रादिभेदेन ततोऽयमुदितः क्रमः ॥१/२७॥
Apravṛttasya viśvasya śaktipātasya yā sthitiḥ |
Atimātrādibhedena tato'yamuditaḥ kramaḥ || 1/27 ||
When Śaktipāta (śakti-pātasya) is inactive (apravṛttasya), (a dualistic) universe (viśvasya) is maintained (sthitiḥ), which (yā) thus (tataḥ) becomes this (ayam) path (of Grace Bestowal) (kramaḥ) arising (uditaḥ) through the divisions of ‘extreme’, etc. (Grace) (ati-mātrā-ādi-bhedena). || 1/27 ||
परधारासमारूढमाहेश्वर्यप्रदर्शकः ।
शक्तिपातक्रमो योऽयं महातीव्रतमादिकः ॥१/२८॥
Paradhārāsamārūḍhamāheśvaryapradarśakaḥ |
Śaktipātakramo yo'yaṃ mahātīvratamādikaḥ || 1/28 ||
This (ayam) Sequence of Grace Bestowal (śakti-pāta-kramaḥ) which (yaḥ) (is already mentioned as) ‘extreme’, etc. (mahā-tīvra-tama-ādikaḥ), reveals the Great Lord, (as it) rides the Supreme Flow (para-dhārā-sam-ārūḍha-māheśvarya-pra-darśakaḥ). || 1/28 ||
नान्यत्र स तथोद्दिष्ट इत्यतो गुरुगौरवात् ।
महानयक्रमे पूर्वं महाशब्दोऽर्थयुक्तिभाक् ॥१/२९॥
Nānyatra sa tathoddiṣṭa ityato gurugauravāt |
Mahānayakrame pūrvaṃ mahāśabdo'rthayuktibhāk || 1/29 ||
It is (saḥ) not (na) mentioned (uddiṣṭaḥ…iti..ataḥ) anywhere else (anyatra) due to the respect for the Guru (guru-gauravāt), (so) the term ‘Mahā’ or ‘Great’ (mahā-śabdaḥ) is endowed with significance (artha-yukti-bhāk) on the Path of the Mahānaya (mahā-ānaya-krame) for the first time (pūrvam). || 1/29 ||
कुलकौलादिकाम्नायशाक्तत्रिकमतादिषु ।
सरहस्यप्रप्रञ्चेषु स्वरूपस्थितिहेतुषु ॥१/३०॥
सिद्धान्ततन्त्रभेदेषु नान्योपायात्मकेषु च ।
स्थितेष्वपि च सोल्लेखो व्यापको हि महानयः ॥१/३१॥
Kulakaulādikāmnāyaśāktatrikamatādiṣu |
Sarahasyapraprañceṣu svarūpasthitihetuṣu || 1/30 ||
Siddhāntatantrabhedeṣu nānyopāyātmakeṣu ca |
Sthiteṣvapi ca sollekho vyāpako hi mahānayaḥ || 1/31 ||
The ‘Mahānaya’ (mahā-ānayaḥ) is truly (hi) pervasive (vyāpakaḥ) (and) distinct (sollekhaḥ) in the Sacred Traditions of the Kula (and) Kaula, (and) in the Teachings of the Śākta-s (and of) the Trika, etc. (kula-kaula-ādika-āmnāya-śākta-trika-matādiṣu), and in many discursive philosophies that expand the mystical doctrine (sa-rahasya-pra-prañceṣu) (which) cause an Establishment in one’s own Essential Nature (sva-rūpa-sthiti-hetuṣu), but (It is clearly seen) even (ca…ca…api) in the various Tantra-s of the Siddhānta (siddha-anta-tantra-bhedeṣu) (, which are) not based on any other means (na-anya-upāya-ātmakeṣu), and even (api) in those who are already established (sthiteṣu). || 1/30-31 ||
पौर्वापर्यपरिक्षीणा ये महार्थार्थिनः किल ।
अस्ति नान्या गतिस्तेषां विकल्पग्राससाहसात् ॥१/३२॥
Paurvāparyaparikṣīṇā ye mahārthārthinaḥ kila |
Asti nānyā gatisteṣāṃ vikalpagrāsasāhasāt || 1/32 ||
As a fact (kila), for those (teṣām) who (ye) are exhausted by (examining) the past and future (paurva-aparya-parikṣīṇāḥ) (, and) are longing for the Mahārtha or the Great Meaning (mahā-artha-arthinaḥ), there is (asti) no (na) process (gatiḥ) apart (anyā) from the forceful consuming of thoughts (vikalpa-grāsa-sāhasāt). || 1/32 ||
सुप्रबुद्धोऽनपेक्षोऽत्र प्रबुद्धोऽपेक्षते पुनः ।
सङ्केतादिकथामात्रं तथा चक्रप्रपूजनम् ॥१/३३॥
Suprabuddho'napekṣo'tra prabuddho'pekṣate punaḥ |
Saṅketādikathāmātraṃ tathā cakraprapūjanam || 1/33 ||
(In that condition) in which (atra) the suprabuddha-s or the perfectly awakened ones (su-pra-buddhaḥ) are free or indifferent (an-apekṣaḥ), the prabuddha-s or the partially awakened ones (pra-buddhaḥ) are (still) waiting or searching (for entrance into the Self) (apekṣate) again and again (punaḥ). Therefore (tathā) (, for them, there is necessity of) the worship of the Cakra-s or Wheels at first --i.e. of the Pīṭhacakram, Prakāśacakram, etc.-- (cakra-pra-pūjanam), merely by the Kathā-s or brief allusions, etc. (saṅketa-ādi-kathā-mātram). || 1/33 ||
दृष्टनष्टादिसङ्केतकथामात्रस्य मर्म यत् ।
तत्प्रपञ्चितमन्यत्र यदतः साम्प्रतं मनाक् ॥१/३४॥
Dṛṣṭanaṣṭādisaṅketakathāmātrasya marma yat |
Tatprapañcitamanyatra yadataḥ sāmprataṃ manāk || 1/34 ||
The Essence of the allusions beginning with ‘dṛṣṭanaṣṭa’ or ‘seen and disappeared’ (dṛṣṭanaṣṭa-ādi-saṅketa-kathā-mātrasya…marma) has been (tat…yat) revealed (pra-pañcitam) elsewhere (anyatra); therefore (ataḥ), now (sāmpratam) it (yat) (will be) explained in brief (manāk). || 1/34 ||
एतत्पूजनमक्रमक्रममयं पीठक्रमोपक्रमः
चक्रोल्लासविभागयुक्तिघटनासत्सम्प्रदायोज्ज्वलः ।
मा गाल्लुप्तमिहेदृशं गुरुमुखं कालक्रमादित्यतः
सम्यक् * * * * * * * नवशादस्माभिरुन्मील्यते ॥१/३५॥
Etatpūjanamakramakramamayaṃ pīṭhakramopakramaḥ
Cakrollāsavibhāgayuktighaṭanāsatsampradāyojjvalaḥ |
Mā gālluptamihedṛśaṃ gurumukhaṃ kālakramādityataḥ
Samyak * * * * * * * navaśādasmābhirunmīlyate || 1/35 ||
This (etat) Worship (pūjanam) is both sequential and non-sequential (akrama-krama-mayam) (, and It) is the act of approaching the process of the Pīṭha --i.e. of the Seat of the Power of Self-awareness-- (pīṭha-krama-upa-kramaḥ) (which) blaizes up as the True Oral Transmission occupied with the explanation of the divisions of the Manifestation of the Wheels (of Consciousness) (cakra-ullāsa-vibhāga-yukti-ghaṭanā-sat-sam-pra-dāya-ujjvalaḥ). Let there be no (mā) disappearance (gāt-luptam) of such (īdṛśam) a Speech of the Guru (guru-mukham) by Time (kāla-krama-ādityataḥ). (Let it) shine (un-mīlyate) in completion (samyak) here (iha) by us (asmābhiḥ), by authority… (…navaśāt)… || 1/35 ||
इति श्रीमहानयप्रकाशे सर्ववैलक्षण्यप्रतिपादनो नाम प्रथमोल्लासः॥
Iti śrīmahānayaprakāśe sarvavailakṣaṇyapratipādano nāma prathamollāsaḥ ||
Here ends (iti) the First Outpouring (prathama-ullāsaḥ) with the name of (nāma) ‘Sarvavailakṣaṇyapratipādanaḥ’ or ‘Establishing all the differences’ --i.e. in opposition to what others state-- (sarva-vailakṣaṇya-prati-pādanaḥ) in venerable Mahānayaprakāśa (śrī-mahā-ānaya-prakāśe). ||
Second Outpouring: Pīṭhasvarūpanirūpaṇam
Defining one’s Essential Nature as the Pīṭha or the Seat of Power
परमरहस्या * * * गुरुवरमुखसम्प्रदायसद्बीजम् ।
पीठक्रमस्वरूपं नत्वा सन्तन्यते प्रथमम् ॥२/१॥
Paramarahasyā * * * guruvaramukhasampradāyasadbījam |
Pīṭhakramasvarūpaṃ natvā santanyate prathamam || 2/1 ||
After submitting oneself (natvā) to the Real Seed or Essence of the Oral Transmission of the Speech of the Most Eminent Guru (guru-vara-mukha-sampradāya-sat-bījam) (that is the Importance) of the Supreme Secret (parama-rahasyā***), the Essential Nature of the Process of the Pīṭha (pīṭha-krama-sva-rūpam) expands (santanyate) at first (prathamam). || 2/1 ||
यथास्थितं समाश्रित्य भूतभावात्मकं जगत् ।
पीठक्रमस्य संस्थानं कथ्यते हृदयङ्गमम् ॥२/२॥
Yathāsthitaṃ samāśritya bhūtabhāvātmakaṃ jagat |
Pīṭhakramasya saṃsthānaṃ kathyate hṛdayaṅgamam || 2/2 ||
After resorting to --i.e. not rejecting-- (sam-āśritya) the world (jagat) (, which) consists of all the subjects and objects (bhūta-bhāva-ātmakam) as it is (yathā-sthitam), one is established (saṃsthānam) in the Process of the Pīṭha (pīṭha-kramasya), which (kathyate) pleases the heart (hṛdayaṅgamam). || 2/2 ||
देवीचक्रस्य यः स्फारः पीठक्रमतया स्थितः ।
यागादिक्रमरूपेण तज्ज्ञप्तिर्गुरुणोच्यते ॥२/३॥
Devīcakrasya yaḥ sphāraḥ pīṭhakramatayā sthitaḥ |
Yāgādikramarūpeṇa tajjñaptirguruṇocyate || 2/3 ||
The Vibration (sphāraḥ) of the Wheel of the Goddess (devī-cakrasya), which (yaḥ) remains (sthitaḥ) as the Process of the Pīṭha (pīṭha-kramatayā), is called (ucyate) ‘Understanding That’ --i.e. the Pīṭha-- (tat-jñaptiḥ) through the Path of Yāga or Sacrifice, etc. (yāga-ādi-krama-rūpeṇa) (awakened) by the Guru (guruṇā). || 2/3 ||
प्राधान्येन स्थितो लोके व्यवहारः क्रियात्मकः ।
अतः पीठक्रमज्ञप्तिस्तन्मुखेनैव कथ्यते ॥२/४॥
Prādhānyena sthito loke vyavahāraḥ kriyātmakaḥ |
Ataḥ pīṭhakramajñaptistanmukhenaiva kathyate || 2/4 ||
Common perception (vyavahāraḥ) rests (sthitaḥ) in the world (loke) (, and) mostly (prādhānyena) consists of actions (kriyā-ātmakaḥ); hence (ataḥ), understanding the Path of the Pīṭha (pīṭha-krama-jñaptiḥ) is indeed (eva) said to (kathyate) begin with that --i.e. with actions-- (tat-mukhena). || 2/4 ||
अनेनैवाशयेनादौ चरुप्राशनपूर्वकः ।
गुरुणा सम्प्रदायस्य भाजनं क्रियते पशुः ॥२/५॥
Anenaivāśayenādau caruprāśanapūrvakaḥ |
Guruṇā sampradāyasya bhājanaṃ kriyate paśuḥ || 2/5 ||
Only (eva) with this (anena) intention (āśayena) in the beginning (ādau), the Guru (guruṇā) transforms (kriyate) the individual being (paśuḥ) into a receptacle (bhājanam) of Oral Transmission (sampradāyasya) after (he/she) consumed the Caru or the ‘Sacramental Substance’ (caru-prāśana-pūrvakaḥ). || 2/5 ||
पीठश्मशानक्षेत्रेशमेलयागात्मको हि यः ।
पीठक्रमोऽत्र पीठेभ्यो व्योमेश्वर्यादयः क्रमात् ॥२/६॥
Pīṭhaśmaśānakṣetreśamelayāgātmako hi yaḥ |
Pīṭhakramo'tra pīṭhebhyo vyomeśvaryādayaḥ kramāt || 2/6 ||
The Process of the Pīṭha (pīṭha-kramaḥ) (is that) which (yaḥ) consists of the Pītha, the Cremation Ground, Encounter with the Lord of the Field and Sacrifice (pīṭha-śmaśāna-kṣetra-īśa-mela-yāga-ātmakaḥ…hi), (and It) is (nothing but) wherein (atra) from the Seats (pīṭhebhyaḥ), Vyomeśvarī and the other (Goddesses) --i.e. the Devīcakram-- gradually (rise) (vyoma-īśvarī-ādayaḥ…kramāt). || 2/6 ||
यः शून्यप्राणधीबुद्धिकर्मेन्द्रियचयात्मकः ।
कायो यश्च जडत्वेन बाह्येन विषयात्मना ॥२/७॥
Yaḥ śūnyaprāṇadhībuddhikarmendriyacayātmakaḥ |
Kāyo yaśca jaḍatvena bāhyena viṣayātmanā || 2/7 ||
(That) which (yaḥ) is composed of the collection of the organs of action and knowledge, intellect, vital energy (and the) void (śūnya-prāṇa-dhī-buddhi-karma-indriya-caya-ātmakaḥ), and (ca) which (yaḥ) (becomes) a habitation or body (to dwell in) (kāyaḥ) due to the lack of awareness (jaḍatvena) (which is nothing but) extroversion (bāhyena), (is) the nature of objectivity (viṣaya-ātmanā). || 2/7 ||
व्योम्न आरभ्य पृथिवीपर्यन्तेन व्यवस्थितः ।
अनन्तानुभवाधारसिद्धयोगिनिषेवितः ॥२/८॥
Vyomna ārabhya pṛthivīparyantena vyavasthitaḥ |
Anantānubhavādhārasiddhayoginiṣevitaḥ || 2/8 ||
The one (who is) staying (vyavasthitaḥ) in (that which) begins (ārabhya) in the Sky (vyomnaḥ) and ends with the earth element (pṛthivī-pari-antena) is occupied by the Perfected Yogī (Who is) resting on Eternal or Unlimited Perception (an-anta-anubhava-ādhāra-siddha-yogi-niṣevitaḥ). || 2/8 ||
एतत्सङ्केतकस्थानमाश्रिताश्चिन्मरीचयः ।
दृश्यन्ते प्रकटं यस्मादसौ पीठक्रस्ततः ॥२/९॥
Etatsaṅketakasthānamāśritāścinmarīcayaḥ |
Dṛśyante prakaṭaṃ yasmādasau pīṭhakrastataḥ || 2/9 ||
Standing in this union (with the Perfected Yogī Who is one’s own Self) (etat-saṅketaka-sthānam), the Rays of Consciousness (cit-marīcayaḥ) are clearly (prakaṭam) seen (dṛśyante) as his Shelter (āśritāḥ) (, and) thus (yasmāt-tataḥ), he (asau) enters the Pīṭha (pīṭha-kraḥ). || 2/9 ||
कर्मेन्द्रियात्मनो यागाच्छून्यान्तं यावदास्थितः ।
उद्योगादिक्रमः काये बहिः पृथ्व्याद्यनुक्रमात् ॥२/१०॥
Karmendriyātmano yāgācchūnyāntaṃ yāvadāsthitaḥ |
Udyogādikramaḥ kāye bahiḥ pṛthvyādyanukramāt || 2/10 ||
While (yāvat) the path of continuous endeavour, etc. (ut-yoga-ādi-kramaḥ) ranges from sacrificial activity (yāgāt) performed through the organs of action (karma-īndriya-ātmanaḥ) upto the void (śūnya-āntam), (it) remains (āsthitaḥ) in the body (kāye) as an external (practice) (bahiḥ) in accordance with the (nature) of the earth element, etc. (pṛthvī-ādi-anu-kramāt). || 2/10 ||
पूर्वं पूर्वं महाव्याप्तिरत्र सर्वत्र वर्तते ।
आश्रयाश्रयिभावश्चाप्यविभिन्नतया स्थितः ॥२/११॥
Pūrvaṃ pūrvaṃ mahāvyāptiratra sarvatra vartate |
Āśrayāśrayibhāvaścāpyavibhinnatayā sthitaḥ || 2/11 ||
(But) above or beyond (all this) (pūrvam...pūrvam), the Great Pervasion --i.e. Universal Consciousness-- (mahā-vyāptiḥ) exists (vartate…atra) everywhere (sarvatra), and (ca) also (api) the supporter and the supported --i.e. the worshipped and the worshipper-- (āśraya-āśrayi-bhāvaḥ) remain (sthitaḥ) the same (avibhinnatayā). || 2/11 ||
निशावरणरूपत्वादनन्तत्वादनाकुला ।
पीठस्वरूपे व्योमेशि विश्रान्तिः सर्वसंविदाम् ॥२/१२॥
Niśāvaraṇarūpatvādanantatvādanākulā |
Pīṭhasvarūpe vyomeśi viśrāntiḥ sarvasaṃvidām || 2/12 ||
Being Unveiled and Eternal (niś-āvaraṇa-rūpa-tvāt…ananta-tvāt), Vyomeśi or the Mistress of the Sky (vyoman-īśi) is the Calm (anākulā) Repose (viśrāntiḥ) of all perceptions (sarva-saṃvidām) in one’s Essential Nature (realized as) the Pīṭha (pīṭha-sva-rūpe). || 2/12 ||
अन्तश्शून्यात्मना काये सैव पठितया स्थिता ।
यः कर्मेन्द्रियपर्यन्तः संवित्स्फारस्तदाश्रयः ॥२/१३॥
Antaśśūnyātmanā kāye saiva paṭhitayā sthitā |
Yaḥ karmendriyaparyantaḥ saṃvitsphārastadāśrayaḥ || 2/13 ||
Only (eva) She (sā) remains (sthitā) in the body (kāye) through the aforesaid nature of the internal void (of calm Subjectivity) (antaḥ-śūnya-ātmanā…paṭhitayā). (She) is that which (yaḥ) extends as far as the organs of action (karma-indriya-paryantaḥ), (and) manifests as perception (, while remaining) the Seat of Consciousness (saṃvit-sphāraḥ…tat-āśrayaḥ). || 2/13 ||
पातादारभ्य पृथिवीपर्यन्तं यज्जडात्मकम् ।
एतस्यैवाश्रयत्वेन नभः पीठकला बहिः ॥२/१४॥
Pātādārabhya pṛthivīparyantaṃ yajjaḍātmakam |
Etasyaivāśrayatvena nabhaḥ pīṭhakalā bahiḥ || 2/14 ||
Having begun with descending (pātāt…ārabhya) even down to the earth element (pṛthivī-paryantam), which (yat) is characterised by lifelessness (jaḍa-ātmakam), the Ether is (nabhaḥ) the outer (bahiḥ) Portion of the Pīṭha (pīṭha-kalā), since it is the Shelter (etasya…eva…āśrayatvena). || 2/14 ||
अकालकलिते व्योम्नि स्पन्दमाना तु या चिति ।
कालदाहैकभूः सैषा श्मशानं खेचरी मता ॥२/१५॥
Akālakalite vyomni spandamānā tu yā citi |
Kāladāhaikabhūḥ saiṣā śmaśānaṃ khecarī matā || 2/15 ||
Who (yā) is Vibrating --i.e. Existing-- (spanda-mānā) in the Sky (vyomni) undivided by Time (a-kāla-kalite) is nothing but (tu) the Power of Consciousness (citi) born only from the Burning of Time (kāla-dāha-eka-bhūḥ). (Therefore,) She (sā) is this (eṣā) Cremation Ground (śmaśānam), (and She is) termed (matā) Khecarī --i.e. the Goddess Who exists in the Sky of Consciousness-- (khecarī). || 2/15 ||
अपवेद्ये सुषुप्तेषु प्राणः स्पन्दनशक्तिमान् ।
कालं ग्रसति देहान्तः श्मशानं स तथा स्मृतः ॥२/१६॥
Apavedye suṣupteṣu prāṇaḥ spandanaśaktimān |
Kālaṃ grasati dehāntaḥ śmaśānaṃ sa tathā smṛtaḥ || 2/16 ||
In deep sleep (suṣupteṣu) (which) is ‘apavedya’ or ‘not linked to knowable objects’ (apavedye), the vital energy --i.e. prāṇa-- (prāṇaḥ) holds the Power of Pulsation (as the Subject) (spandana-śaktimān), (as It is) the end of the body (deha-antaḥ), (and it) consumes (grasati) Time (kālam). Thus (tathā), it (saḥ) is called (smṛtaḥ) ‘Śmaśāna’ or ‘Cremation Ground’ (śmaśānam). || 2/16 ||
वेद्यस्य कलनारूपे कालस्त्वपि समाप्यते ।
कालग्रसनशीलत्वात्त्वक्श्मशानं तु सा बहिः ॥२/१७॥
Vedyasya kalanārūpe kālastvapi samāpyate |
Kālagrasanaśīlatvāttvakśmaśānaṃ tu sā bahiḥ || 2/17 ||
Though (api) Time (kālaḥ) is obtained (samāpyate) in the occurance of (kalanā-rūpe) objectivity (vedyasya), but (tu) since (Consciousness) tends to devour Time (kāla-grasana-śīla-tvāt), She (sā) (becomes) the external (bahiḥ) Cremation Ground (śmaśānaṃ) like skin (tvak). || 2/17 ||
एतद्रूपं परं क्षेत्रं प्रकाशानन्दभूमिगम् ।
पालये * * * * भ्यां भूपरिक्षेत्रपस्ततः ॥२/१८॥
Etadrūpaṃ paraṃ kṣetraṃ prakāśānandabhūmigam |
Pālaye * * * * bhyāṃ bhūparikṣetrapastataḥ || 2/18 ||
This (etat) Reality --i.e. the Cremation Ground-- (rūpam) is the Supreme (param) Field (kṣetram) pervading the Stage of Light and Bliss (prakāśa-ānanda-bhūmi-gam) ****, consequently (tataḥ), it is the Protector of the lower field of existence --i.e. earth-- (bhū-pari-kṣetra-paḥ). || 2/18 ||
बुद्धिप्रमाता देहान्तः शून्यप्राणमयं यतः ।
क्षेत्रं पालयते तेन क्षेत्रेशश्चैव तन्मयः ॥२/१९॥
Buddhipramātā dehāntaḥ śūnyaprāṇamayaṃ yataḥ |
Kṣetraṃ pālayate tena kṣetreśaścaiva tanmayaḥ || 2/19 ||
The experiencer of the intellect (buddhi-pramātā) is beyond the body (deha-antaḥ), and (ca…eva) since (yataḥ) the field (kṣetram) -made of the void and vital energy (śūnya-prāṇa-mayam)- is protected (pālayate) by him (tena), (He is) the Lord of the Field (kṣetra-īśaḥ) consisting of that (tat-mayaḥ). || 2/19 ||
बाह्येऽपि विषये तेजस्त्वङ्नभोमण्डलात्मकम् ।
क्षेत्रं पालयते तेन तदात्मत्वेन सैव तत् ॥२/२०॥
Bāhye'pi viṣaye tejastvaṅnabhomaṇḍalātmakam |
Kṣetraṃ pālayate tena tadātmatvena saiva tat || 2/20 ||
Even (api) in the outer (bāhye) sphere of objects (viṣaye), the field (kṣetram) has the nature of ‘light’, ‘skin’ (and) ‘ether--i.e. of elements-- (tejas-tvak-nabhaḥ-maṇḍala-ātmakam), (so it) is protected (pālayate) by (tena) their Essence (tat-ātmatvena), (and) that --i.e. the external field of the objects of perception-- (tat) is only (eva) Her --i.e. Consciousness-- (sā). || 2/20 ||
विश्वाभासमयं ज्ञानं यद्गतं परसंविदि ।
सामरस्यात्मना सैषा मेलः संहारभक्षिणी ॥२/२१॥
Viśvābhāsamayaṃ jñānaṃ yadgataṃ parasaṃvidi |
Sāmarasyātmanā saiṣā melaḥ saṃhārabhakṣiṇī || 2/21 ||
The Knowledge or Perception (jñānam) which (yat) consists of the Splendour of the World (viśva-ābhāsa-mayam) is contained (gatam) in Supreme Consciousness (para-saṃvidi). Being essentially One (sāmarasya-ātmanā), She (sā) is this (eṣā) Saṃhārabhakṣiṇī or the Consumer of Withdrawal (saṃhāra-bhakṣiṇī), the Encounter or Union (melaḥ). || 2/21 ||
आभासानां स संहारो या प्रकाशान्तरास्थितिः ।
सामरस्यात्मना सैषा प्रत्यावृत्त्या समन्ततः ॥२/२२॥
भक्षयत्यान्तरस्पर्शादतः संहारभक्षिणी॥ २/२३अब्॥
Ābhāsānāṃ sa saṃhāro yā prakāśāntarāsthitiḥ |
Sāmarasyātmanā saiṣā pratyāvṛttyā samantataḥ || 2/22 ||
Bhakṣayatyāntarasparśādataḥ saṃhārabhakṣiṇī || 2/23ab ||
She (eṣā), who (yā) remains the Center of Light (prakāśa-antarā-sthitiḥ) through complete (samantataḥ) introversion (prati-āvṛttyā) characterized by Oneness (sāmarasya-ātmanā), is the (saḥ) Withdrawal (saṃhāraḥ) of appearances (ābhāsānām). (She) devours (bhakṣayati) through Inner Touch (āntara-sparśāt), thus (ataḥ) She (sā) is (called) Saṃhārabhakṣiṇī, the Devourer of Withdrawal (saṃhāra-bhakṣiṇī). || 2/22-23ab ||
विषयाभोगसम्भूतचमत्कारोपबृंहितम् ॥२/२३च्द्॥
बुद्धीन्द्रियाभासमयं ज्ञानं यत्रोपशाम्यति ।
बीजभावात्मना मेलः स्निग्धो यः प्रत्यगात्मना ॥२/२४॥
Viṣayābhogasambhūtacamatkāropabṛṃhitam || 2/23cd ||
Buddhīndriyābhāsamayaṃ jñānaṃ yatropaśāmyati |
Bījabhāvātmanā melaḥ snigdho yaḥ pratyagātmanā || 2/24 ||
Where (yatra) perception (jñānam) (, which) appears through the organs of cognition (buddhi-indriya-ābhāsa-mayam), calms down (upaśāmyati) (, when it) is empowered by the amazement produced from the (enlightened) enjoyment of objects (viṣaya-ābhoga-sambhūta-camatkāra-upabṛṃhitam), (that is) the Encounter or Union (melaḥ), which (yaḥ) adheres (snigdhaḥ) to the individual soul (pratyagātmanā) since it is his Essence (bīja-bhāva-ātmanā). || 2/23cd-24 ||
अ * वता बहिर्येयं प्रतिबिम्बग्रहक्षमा ।
साम्यान्तररसास्वादमेलापात्मानुभूयते ॥२/२५॥
A * vatā bahiryeyaṃ pratibimbagrahakṣamā |
Sāmyāntararasāsvādamelāpātmānubhūyate || 2/25 ||
This (iyam) which (yā) can hold reflections (prati-bimba-graha-kṣamā) is the external (bahiḥ). (It is) experienced (anubhūyate) (in) Melāpa as an Enjoyment of the Nectar of Innate Sameness (sāmya-āntara-rasa-āsvāda-melāpa-ātmā). || 2/25 ||
वासनावेधसंस्कारसामरस्यात्मना स्थितिः ।
आहन्यमाने रभसात्परतर्पणहेतुतः ॥२/२६॥
Vāsanāvedhasaṃskārasāmarasyātmanā sthitiḥ |
Āhanyamāne rabhasātparatarpaṇahetutaḥ || 2/26 ||
Due to an ardent desire (rabhasāt) for ‘being imperishable’ (āhanyamāne) (, since it) leads to Supreme Satiety (para-tarpaṇa-hetutaḥ), manifestation (is seen) (sthitiḥ) as a unified (collection of) latent impressions filled with imaginations (vāsanā-vedha-saṃskāra-sāmarasya-ātmanā). || 2/26 ||
पूर्णान्तरमहारावद्रावणादलिकुलाकुला ।
निरावरणदुर्लक्ष्यस्वविश्रान्तिपदोन्मुखी ॥२/२७॥
Pūrṇāntaramahārāvadrāvaṇādalikulākulā |
Nirāvaraṇadurlakṣyasvaviśrāntipadonmukhī || 2/27 ||
‘(Being) eagerly occupied with the ‘swarm of bees’ (fond of the Nectar of the Self)’ (ali-kula-akulā) (, is nothing but) ‘waiting for the revelation of one’s own hard-to-see Repose’ (nirāvaraṇa-durlakṣya-sva-viśrānti-pada-unmukhī), since what Resonates from that is the Great (and) Pure Inner Sound (of I-consciousness) (pūrṇa-antara-mahā-rāva-drāvaṇāt). || 2/27 ||
आद्ययागमयी येयं गभीरोदारभूमिका ।
रौद्ररौद्रेश्वरी यागस्तस्मादिष्टो गुरूत्तमैः ॥२/२८॥
Ādyayāgamayī yeyaṃ gabhīrodārabhūmikā |
Raudraraudreśvarī yāgastasmādiṣṭo gurūttamaiḥ || 2/28 ||
This (iyam) Raudraraudreśvarī or the Terrible Mistress of Rudra --i.e. Śrīmaṅgalā-- (raudra-raudra-īśvarī), Who (yā) is the Deep Exalted (Resting) Stage (gabhīra-udāra-bhūmikā), arises from the Primordial Sacrifice --i.e. the Union of subject and object-- (ādya-yāga-mayī). Therefore (tasmāt), Sacrifice (yāgaḥ) is desired (iṣṭaḥ) by real Guru-s (guru-uttamaiḥ). || 2/28 ||
अलंग्रासं क्रमः सोऽयं महासाहसजन्मभूः ।
अधिकप्रियमेलापाद्धठमेलोपलक्षणः ॥२/२९॥
Alaṃgrāsaṃ kramaḥ so'yaṃ mahāsāhasajanmabhūḥ |
Adhikapriyamelāpāddhaṭhamelopalakṣaṇaḥ || 2/29 ||
This is (ayam) the (saḥ) Path (kramaḥ) of Complete Devouring (alam-grāsam), the birthplace of Mahāsāhasa or Great Courage (mahā-sāhasa-janma-bhūḥ) (, which arises from) numerous Priyamelāpa-s or peaceful and successive Encounters (adhika-priya-melāpāt) (, and finally) implies Haṭhamela or Violent --i.e. Ultimate--Encounter (haṭha-mela-upalakṣaṇaḥ). || 2/29 ||
अन्तःकायेऽपि ये भावा ह्युक्ताः कर्मेन्द्रियैः स्फुटाः ।
तत्क्षणे विस्मृतिस्तेषामाकाङ्क्षायाः परिक्षयात् ॥२/३०॥
Antaḥkāye'pi ye bhāvā hyuktāḥ karmendriyaiḥ sphuṭāḥ |
Tatkṣaṇe vismṛtisteṣāmākāṅkṣāyāḥ parikṣayāt || 2/30 ||
(Those) states (bhāvāḥ) which (ye) are expressed (uktāḥ) clearly (sphuṭāḥ) through the organs of actions (karma-indriyaiḥ) even within the body (antaḥ-kāye…api), face oblivion (teṣām…vismṛtiḥ) in an instant (tat-kṣaṇe) (when) the need for any more words dissolves (ākāṅkṣāyāḥ…parikṣayāt). || 2/30 ||
सान्तरीयकविश्रान्तिर्योऽयं यागः स्वसाक्षितः ।
अत्रानुगुण्यमेतस्या देव्याः सञ्चेत्यते स्फुटम् ॥२/३१॥
Sāntarīyakaviśrāntiryo'yaṃ yāgaḥ svasākṣitaḥ |
Atrānuguṇyametasyā devyāḥ sañcetyate sphuṭam || 2/31 ||
Taking repose in one’s Inherent Nature (antarīyaka-viśrāntiḥ…sā) is this (ayam) Sacrifice (yāgaḥ), which (yaḥ) (turns into) one’s own evidence (sva-sākṣitaḥ) perceived (sañcetyate) there (atra) vividly (sphuṭam) through this (etasyāḥ) Goddess (devyāḥ) as homogeneousness (ānuguṇyam). || 2/31 ||
दृश्यते यत्तया पृथ्वी तत्तत्कर्मव्यपाश्रया ।
स यागो यत्र भावानां विश्रान्तिः समनन्तरम् ॥२/३२॥
Dṛśyate yattayā pṛthvī tattatkarmavyapāśrayā |
Sa yāgo yatra bhāvānāṃ viśrāntiḥ samanantaram || 2/32 ||
(Homogenousness is that) in which (yat) She sees (dṛśyate…tayā) Pṛthvī or the earth element --i.e. the gross aspect of manifestation-- (pṛthvī) as the support for Her various activities (tat-tat-karma-vyapāśrayā). Sacrifice (yāgaḥ) is that (saḥ) in which (yatra) all the entities --i.e. subjects and objects-- (bhāvānām) repose (viśrāntiḥ) immediately (in Oneness) (samanantaram). || 2/32 ||
इत्थं श्मशानतारूपचिज्जडात्मप्रमेयताम् ।
पीठक्रमेण संश्रित्य देवीचक्रं विजृम्भते ॥२/३३॥
Itthaṃ śmaśānatārūpacijjaḍātmaprameyatām |
Pīṭhakrameṇa saṃśritya devīcakraṃ vijṛmbhate || 2/33 ||
Hence (ittham), after taking refuge (saṃśritya) in that state of dead objectivity which now assumes the nature of a Cremation Ground (śmaśāna-tā-rūpa-cit-jaḍa-ātmā-prameya-tām) through the Process of the Pīṭha (pīṭha-krameṇa), the Wheel of the Goddess (devī-cakram) expands (vijṛmbhate). || 2/33 ||
सर्वव्यापकरूपत्वात्तथा प्रत्यक्षवेदनात् ।
सर्वाद्यन्तप्रतिष्ठानादेतत्सर्वोत्तमत्वतः ॥२/३४॥
सर्वं सह स्वभावत्वात्परानुग्रहहेतुतः ।
प्रकर्षनातिमात्रत्वात्पीठं प्रणवसंज्ञितम् ॥२/३५॥
Sarvavyāpakarūpatvāttathā pratyakṣavedanāt |
Sarvādyantapratiṣṭhānādetatsarvottamatvataḥ || 2/34 ||
Sarvaṃ saha svabhāvatvātparānugrahahetutaḥ |
Prakarṣanātimātratvātpīṭhaṃ praṇavasaṃjñitam || 2/35 ||
Therefore (tathā), on account of the All-pervading Condition (sarva-vyāpaka-rūpa-tvāt) appearing as unlimited direct perception (pratyakṣa-vedanāt) that is the beginning and end of everything (sarva-ādi-anta-pratiṣṭhānāt) (and) the Best of all (sarva-uttama-tva-taḥ) (, since It is) one’s Essential Nature (sva-bhāva-tvāt) (acting as) the Cause of Supreme Grace (para-anugraha-hetutaḥ) beyond any measure of expansion (prakarṣana-ati-mātra-tvāt), this (etat) Pīṭha or the Seat of Power (pīṭham) -(which) includes (saha) the whole world (sarvam)- is called Praṇava or the Mystical Syllable --i.e. the Heart of all the mantra-s, ‘I Am’-- (praṇava-saṃjñitam). || 2/34-35 ||
महाचक्रक्रमो योऽयं कथ्यमानो यथायथम् ।
अत्रान्तर्नेत्रनाथस्य प्रकटानुभवोऽभवत् ॥२/३६॥
Mahācakrakramo yo'yaṃ kathyamāno yathāyatham |
Atrāntarnetranāthasya prakaṭānubhavo'bhavat || 2/36 ||
This is (ayam) the Path of the Great Wheel (mahā-cakra-kramaḥ), which (yaḥ) has been explained (kathyamānaḥ) appropriately (yathā-yatham).
Here --i.e. in this Pīṭha-- (atra), the Perception of the Evident (prakaṭā-anubhavaḥ) was revealed (abhavat) to the Lord of the Inner Eye --i.e. to venerable Jñānanetra-- (antar-netra-nāthasya). || 2/36 ||
ततो ध्यातं तु तत्पीठं सर्वपीठोत्तमं बहिः ।
योगिनीसिद्धसंसेव्यमुत्तरस्यां दिशि स्थितम् ॥२/३७॥
Tato dhyātaṃ tu tatpīṭhaṃ sarvapīṭhottamaṃ bahiḥ |
Yoginīsiddhasaṃsevyamuttarasyāṃ diśi sthitam || 2/37 ||
Hence (tataḥ), the imagined (dhyātam...tu) Pīṭha (pīṭham), which (tat) is situated (sthitam) in the northern (uttarasyām) direction (where venerable Jñānanetra received Enlightenment) (diśi), is the Best among all the external Pīṭha-s (sarva-pīṭha-uttamam...bahiḥ) (; therefore, it is) worshipped by Siddha-s and Yoginī-s (yoginī-siddha-saṃsevyam). || 2/37 ||
धामक्रमस्यापि वपुरन्तरेव निरूपितम् ।
सर्वज्ञानाश्रयत्वेन लोकयात्राप्रतिष्ठितम् ॥२/३८॥
Dhāmakramasyāpi vapurantareva nirūpitam |
Sarvajñānāśrayatvena lokayātrāpratiṣṭhitam || 2/38 ||
Though (api) (It belongs to) the (aforesaid) Path of the Abode (of the Goddess) (dhāma-kramasya), (when It is understood as) the Refuge for all perceptions (sarva-jñāna-āśraya-tvena), this Reality (vapuḥ) is established in worldly affairs (lokayātrā-pratiṣṭhitam), (but It is) discovered (nirūpitam) only (eva) internally --i.e. on the sphere of the Awareness of Oneness-- (antar). || 2/38 ||
यत्र यत्र पतन्त्येता अन्तर्वा यदि वा बहिः ।
संविद्देव्यो व्याप्तिसारास्तद्धाम परिकीर्तितम् ॥२/३९॥
Yatra yatra patantyetā antarvā yadi vā bahiḥ |
Saṃviddevyo vyāptisārāstaddhāma parikīrtitam || 2/39 ||
Whether (yadi) it be external (bahiḥ) or (vā...vā) internal (antar), wherever (yatra...yatra) these (etāḥ) Goddesses of Consciousness or Perception (saṃvit-devyaḥ) (, Who are) the Essence of Pervasion (vyāpti-sārāḥ) descend (patanti), (that is) called (parikīrtitam) ‘Her Abode’ (tat-dhāma). || 2/39 ||
यदि काचिदिहान्यास्ति सूक्ष्मा संशयकालिमा ।
प्रमेयलोचनादग्रे सा स्वयं विनिवर्तते ॥२/४०॥
Yadi kācidihānyāsti sūkṣmā saṃśayakālimā |
Prameyalocanādagre sā svayaṃ vinivartate || 2/40 ||
If (yadi) there is (asti) any (kācid) subtle trace of doubt (saṃśaya-kālimā) here (iha), it (sā) is dispelled (vinivartate) on its own (svayam) in the presence (agre) of a discerning eye (prameya-locanāt). || 2/40 ||
प्रत्यक्षकायविषयानुभवैकनिष्ठः ।
पीठक्रमस्य कथितो गुरुसम्प्रदायः ॥२/४१॥
Pratyakṣakāyaviṣayānubhavaikaniṣṭhaḥ |
Pīṭhakramasya kathito gurusampradāyaḥ || 2/41 ||
(That which) is explained (kathitaḥ) as ‘the sole repose on the experience of the collection of sensual perceptions (that is truly the body of Consciousness)’ (pratyakṣa-kāya-viṣaya-anubhava-eka-niṣṭhaḥ) is the Gurusampradāya or the Guru’s Oral Transmission (guru-sampradāyaḥ) about the (Fruit of the) Process of the Pīṭha (pīṭha-kramasya). || 2/41 ||
अत्रैव दत्तहृदया विलयं नयन्ति ।
मिथ्याविकल्पजनितं भवमोक्षजालम् ॥२/४२॥
Atraiva dattahṛdayā vilayaṃ nayanti |
Mithyāvikalpajanitaṃ bhavamokṣajālam || 2/42 ||
Only those teachings (datta-hṛdayāḥ) that were presented here (atra…eva) lead (nayanti) to the Dissolution (vilayam) of the trap of saṃsāra and Liberation (bhava-mokṣa-jālam) (, as it is) born from false thoughts (mithyā-vikalpa-janitam). || 2/42 ||
इति श्रीमहानयप्रकाशे पीठस्वरूपनिरूपणं नाम द्वितीयोल्लासः॥
Iti śrīmahānayaprakāśe pīṭhasvarūpanirūpaṇaṃ nāma dvitīyollāsaḥ ||
Here ends (iti) the Second Outpouring (dvitīya-ullāsaḥ) with the name of (nāma) ‘Pīṭhasvarūpanirūpaṇam’ or ‘Defining one’s Essential Nature as the Pīṭha’ (pīṭha-svarūpa-nirūpaṇam) in venerable Mahānayaprakāśa (śrī-mahā-ānaya-prakāśe). ||
Third Outpouring: Vyomeśvarīcakranirūpaṇam
Investigation of the Wheel of Vyomeśvarī or the Mistress of the Sky
उदयावभासकालग्रासादीनां स्वरूपविश्रान्तिः ।
आकुञ्चनप्रसारणवशतो यत्रास्ति तत्पदं नत्वा ॥३/१॥
आमूलं विश्वविभवप्रस्पन्दनयुक्तिसुन्दरोदारम् ।
प्रातीतिकस्वरूपं ब्रूमो व्योमेश्वरीचक्रम् ॥३/२॥
पीठक्रमे यत्प्रकटं रश्मिचक्रं प्रतिष्ठितम् ।
आमूलात्तस्य संस्थानं कथ्यते संविदुन्मना ॥३/३॥
Udayāvabhāsakālagrāsādīnāṃ svarūpaviśrāntiḥ |
Ākuñcanaprasāraṇavaśato yatrāsti tatpadaṃ natvā || 3/1 ||
Āmūlaṃ viśvavibhavapraspandanayuktisundarodāram |
Prātītikasvarūpaṃ brūmo vyomeśvarīcakram || 3/2 ||
Pīṭhakrame yatprakaṭaṃ raśmicakraṃ pratiṣṭhitam |
Āmūlāttasya saṃsthānaṃ kathyate saṃvidunmanā || 3/3 ||
After worshipping (natvā) that State (tat-padam) in which manifestation, maintenance, withdrawal and the consuming of Time (udaya-avabhāsa-kāla-grāsa-ādīnām) take rest in their own Essence (sva-rūpa-viśrāntiḥ) under the control of contraction and expansion (ākuñcana-prasāraṇa-vaśataḥ), (It) becomes the Root (āmūlam), the Beautiful Womb that prepares the Pulsation of the Glory of the universe (viśva-vibhava-praspandana-yukti-sundara-udāram). (This) is one’s Essential Nature (-realized as Unlimited) Perception- (prātītika-sva-rūpam) what we call (brūmaḥ) the Wheel of Vyomeśvarī (vyoma-īśvarī-cakram).
(The) Wheel of the Rays (of Perception is that) (raśmi-cakram) which (yat) is clearly manifested (prakaṭam) (and) rooted (pratiṣṭhitam) in the Process of the Pīṭha or the Seat of the Power (of Self-awareness) (pīṭha-krame). Being the Root (āmūlāt), Its (tasya) Final Repose (saṃsthānam) is called (kathyate) ‘the mindless state of Consciousness’ (saṃvit-unmanā). || 3/1-3 ||
शब्दादिपञ्चवर्गात्मविश्वं हि यदिदं स्थितम् ।
न शक्यं तदपह्नोतुं स्वसंवेदनसिद्धितः ॥३/४॥
Śabdādipañcavargātmaviśvaṃ hi yadidaṃ sthitam |
Na śakyaṃ tadapahnotuṃ svasaṃvedanasiddhitaḥ || 3/4 ||
This (idam) universe (, which) is made of the fivefold groups beginning with śabda, etc. (śabda-ādi-pañca-varga-ātmā-viśvam…hi) (, is that) which (yat) is Maintained (sthitam). Since it is realized (only) in one’s perception (sva-saṃvedana-siddhitaḥ), it is (tat) undeniable (na...śakyam…apahnotum). || 3/4 ||
संवेदनाद्बहिर्भावेनास्य सिद्धिः कथञ्चन ।
ज्ञानात्मतां विना यस्माद्बाह्यतापि न सिध्यति ॥३/५॥
Saṃvedanādbahirbhāvenāsya siddhiḥ kathañcana |
Jñānātmatāṃ vinā yasmādbāhyatāpi na sidhyati || 3/5 ||
Since (the universe) is perceived (saṃvedanāt), its (asya) manifestation (siddhiḥ) somehow (kathañcana) (appears) to be external --i.e. separated-- (bahir-bhāvena). Therefore (yasmāt), without (vinā) having perception as its very essence (jñāna-ātmatām), not even (api…na) the external (bāhya-tā) would be seen (sidhyati). || 3/5 ||
अतो बाह्यात्मता लोके शरीरापेक्षया स्थिता ।
संवेदनं पृथक्तस्य सर्वज्ञेनापि दुष्करम् ॥३/६॥
Ato bāhyātmatā loke śarīrāpekṣayā sthitā |
Saṃvedanaṃ pṛthaktasya sarvajñenāpi duṣkaram || 3/6 ||
Hence (ataḥ), externality (bāhya-ātmatā) in the world (loke) is established (sthitā) by being dependent on the body (śarīra-apekṣayā); (so,) without (pṛthak) it --i.e. without the body-- (tasya), perception (saṃvedanam) is impossible (duṣkaram) even (na…api) for an omniscient one (sarvajñena). || 3/6 ||
अतः संवेदनायत्ता सत्ता विश्वस्य सर्वतः ।
ज्ञानाधिकत्वात्सिद्धेस्तु न माया नापि वासना ॥३/७॥
Ataḥ saṃvedanāyattā sattā viśvasya sarvataḥ |
Jñānādhikatvātsiddhestu na māyā nāpi vāsanā || 3/7 ||
Thus (ataḥ), the existence (sattā) of the universe (viśvasya) is always (sarvataḥ) dependent on perception (saṃvedana-āyattā). But (tu) when Knowledge is predominant (jñāna-ādhikatvāt) due to (Spiritual) Success (siddheḥ), neither (na) latent impressions (vāsanā) nor (na…api) illusion (arise) (māyā). || 3/7 ||
दिग्देशकालाकारादिकलातङ्कविवर्जितम् ।
कल्प्यविश्वात्मकत्वेऽपि तदुत्तीर्णतया स्थितम् ॥३/८॥
Digdeśakālākārādikalātaṅkavivarjitam |
Kalpyaviśvātmakatve'pi taduttīrṇatayā sthitam || 3/8 ||
(Such Knowledge) is devoid of that fear (which) operates during the appearance of time and space (dig-deśa-kāla-ākāra-ādi-kalā-ātaṅka-vivarjitam). By transcending these (tad-uttīrṇatayā), (Knowledge) remains (intact) (sthitam) even (api) when It assumes the form of a created universe (kalpya-viśva-ātmaka-tve). || 3/8 ||
ननु विश्वमयी संवित्सर्वस्यानुभवात्स्थिता ।
तदुत्तीर्णस्वरूपायास्तस्या नानुभवस्तदा ॥३/९॥
प्रथैव चेत्कथं विश्वं चिन्मात्रं हि प्रशेक्ष्यति ।
निरावरणरूपायाश्चितो विश्वात्मता कुतः ॥३/१०॥
Nanu viśvamayī saṃvitsarvasyānubhavātsthitā |
Taduttīrṇasvarūpāyāstasyā nānubhavastadā || 3/9 ||
Prathaiva cetkathaṃ viśvaṃ cinmātraṃ hi praśekṣyati |
Nirāvaraṇarūpāyāścito viśvātmatā kutaḥ || 3/10 ||
An objection (nanu): (If) Consciousness (saṃvit) (, which) constitutes the universe (viśva-mayī), is established (sthitā) through the perception (anubhavāt) of the world (sarvasya), then (tadā) there is no (na) perception (anubhavaḥ) of one’s Essential Nature that transcends the universe (tasyāḥ…tat-uttīrṇa-sva-rūpāyāḥ). If we accept this (cet), how (katham) the universe (viśvam), (which) is indeed (hi) only Consciousness (cit-mātram), will remain (praśekṣyati) merely (eva) (in the form of) perception (prathā)? (Moreover,) where (kutaḥ) is the universal nature (viśva-ātmatā) of Consciousness (citaḥ) when it is unveiled (nirāvaraṇa-rūpāyāḥ)? || 3/9-10 ||
नीलप्रकारो नीलात्मा प्रकाशातिशयो न चेत् ।
नीलप्रकारो नैव स्यादात्मसंवित्प्रथाबलात् ॥३/११॥
Nīlaprakāro nīlātmā prakāśātiśayo na cet |
Nīlaprakāro naiva syādātmasaṃvitprathābalāt || 3/11 ||
The appearance of an object --lit. ‘of blue’, which refers to the nature of objects in general-- (nīla-prakāraḥ) is the result of Prakāśa or Light (prakāśa-atiśayaḥ) (, which) assumes the form of that object (nīla-ātmā). Otherwise (na…cet), the appearance of an object (nīla-prakāraḥ) is actually (syāt) impossible (na…eva), since the Power in which Self-awareness manifests (is constant) (ātmā-saṃvit-prathā-balāt). || 3/11 ||
तस्मान्नीलप्रकाशो यः स नीलातिशयात्मकः ।
नीलाभिन्नप्रथासिद्धा नीलताप्यनुभूयते ॥३/१२॥
Tasmānnīlaprakāśo yaḥ sa nīlātiśayātmakaḥ |
Nīlābhinnaprathāsiddhā nīlatāpyanubhūyate || 3/12 ||
Therefore (tasmāt), the (saḥ) appearance of an object (nīla-prakāśaḥ) which (yaḥ) is full of itself (nīla-atiśaya-ātmakaḥ) is experienced (anubhūyate) also (api) as objectivity (nīla-tā) (, which is) acquired through perception that is not different from its objects (nīla-abhinna-prathā-siddhā). || 3/12 ||
तस्याः प्रथैकरूपत्वे नीलनिह्नवसम्भवः ।
प्रथा बहिष्त्वेऽप्येषैव न्यायोक्तिर्यदतः पृथक् ॥३/१३॥
Tasyāḥ prathaikarūpatve nīlanihnavasambhavaḥ |
Prathā bahiṣtve'pyeṣaiva nyāyoktiryadataḥ pṛthak || 3/13 ||
When cognition (tasyāḥ) is perceived as mere expansion (prathā-eka-rūpa-tve), then it is possible to deny its objective nature (nīla-nihnava-sambhavaḥ). But if we think (api) that this (eṣā) expansion (prathā) is external (bahiṣtve), and consequently (ataḥ) separate (pṛthak), that is declared by logic (nyāya-uktiḥ). || 3/13 ||
वासनाहेतुवैचित्र्याद्विश्ववैचित्र्यसङ्गतिः ।
न तु शुद्धस्वरूपायाः प्रथाया एव जृम्भणात् ॥३/१४॥
Vāsanāhetuvaicitryādviśvavaicitryasaṅgatiḥ |
Na tu śuddhasvarūpāyāḥ prathāyā eva jṛmbhaṇāt || 3/14 ||
The universe is associated with manifoldness (viśva-vaicitrya-saṅgatiḥ) because impressions have various causes (vāsanā-hetu-vaicitryāt), and not na…tu because expansion itself is (manifold) (prathāyāḥ…eva…jṛmbhaṇāt), for it is essentially pure --i.e. uniform-- (śuddha-svarūpāyāḥ). || 3/14 ||
प्रकाशमानं विश्वं तदित्युक्तिरुपपद्यते ।
प्रकाश एव विश्वं तु सर्वानुभववासितम् ॥३/१५॥
Prakāśamānaṃ viśvaṃ tadityuktirupapadyate |
Prakāśa eva viśvaṃ tu sarvānubhavavāsitam || 3/15 ||
We can state (uktiḥ…upapadyate) that (iti) the universe (viśvam) is manifested (prakāśa-mānam), but (tu) the universe (viśvam) is only (eva) Prakāśa or Light (prakāśaḥ), (and it is) scented with the perception of all the objects (sarva-anubhava-vāsitam). || 3/15 ||
विश्वोत्तीर्णप्रकाशस्तु स्वतन्त्रो नानुभूयते ।
यदतः स्वप्रथोऽप्येषः सिद्धो विश्वनियन्त्रितः ॥३/१६॥
Viśvottīrṇaprakāśastu svatantro nānubhūyate |
Yadataḥ svapratho'pyeṣaḥ siddho viśvaniyantritaḥ || 3/16 ||
The Light (which) transcends the universe (viśva-uttīrṇa-prakāśaḥ…tu) is dependent on Itself (svatantraḥ); (thus, It) cannot be (na) experienced (as an object which is dependent on something else) (anubhūyate). Therefore (ataḥ), despite (api) this (Light) (eṣaḥ) manifests on Its own (sva-prathaḥ), (It is) perceived (siddhaḥ) as something which is dependent on the (existence of the) universe (viśva-niyantritaḥ). || 3/16 ||
अत्रोच्यते यदुक्तं तु विश्वोत्तीर्णचितिः कथम् ।
सञ्चेत्यते समाविश्य विश्वानुभवभूमिकाम् ॥३/१७॥
Atrocyate yaduktaṃ tu viśvottīrṇacitiḥ katham |
Sañcetyate samāviśya viśvānubhavabhūmikām || 3/17 ||
Since the nature of Consciousness has already been questioned (ucyate) according to what has been discussed (yad-uktam…tu) here (atra): “how (katham) to perceive (sañcetyate) the universe-trascending Consciousness (viśva-uttīrṇa-citiḥ) if It is already absorbed into (samāviśya) that stage on which the universe is perceived (viśva-anubhava-bhūmikām)? || 3/17 ||
नीलानुभवकाले हि नीलरूषणयोज्झिता ।
निर्विकल्पपराहन्तास्वरूपा प्रथते प्रथा ॥३/१८॥
Nīlānubhavakāle hi nīlarūṣaṇayojjhitā |
Nirvikalpaparāhantāsvarūpā prathate prathā || 3/18 ||
In the moment when an object is perceived (nīla-anubhava-kāle…hi), one’s Essential Nature as Supreme (and) Thoughtless I-ness (nirvikalpa-parā-ahantā-sva-rūpā) expands (prathate) as that perception (prathā), without (ujjhitā) being covered by the object (nīla-rūṣaṇayā). || 3/18 ||
सविकल्पदशात्वेऽपि सुखनीलादिसंविदाम् ।
विशेषानुभवो नास्ति विवादोऽन्तर्बहिष्ठया ॥३/१९॥
Savikalpadaśātve'pi sukhanīlādisaṃvidām |
Viśeṣānubhavo nāsti vivādo'ntarbahiṣṭhayā || 3/19 ||
Even (api) when subtle and gross objects are experienced (sukha-nīla-ādi-saṃvidām) within the range of thoughts (sa-vikalpa-daśā-tve), no (na…asti) difference is experienced (viśeṣa-anubhavaḥ) between (vivādaḥ) the internal and the external (antar-bahiṣṭhayā). || 3/19 ||
तथैव नीलानुभवादभिन्नोऽपि तदुज्झितः ।
अन्तर्मुखप्रकाशो यः पराहन्तात्मकः स्थितः ॥३/२०॥
Tathaiva nīlānubhavādabhinno'pi tadujjhitaḥ |
Antarmukhaprakāśo yaḥ parāhantātmakaḥ sthitaḥ || 3/20 ||
Therefore (tathā…eva), Innate Light (antar-mukha-prakāśaḥ) is (that) which (yaḥ) is not different (abhinnaḥ) from the perception of an object (nīla-anubhavāt), though (api) (It is) devoid of that or above that (tat-ujjhitaḥ), (and) remains (sthitaḥ) as Supreme I-ness (parā-ahantā-ātmakaḥ). || 3/20 ||
हेवाकात्केवलं सोऽन्यैस्तत्त्वज्ञैरुपलभ्यते ।
अन्यथा नीलसंवित्तिरपि नैव प्रसिध्यति ॥३/२१॥
Hevākātkevalaṃ so'nyaistattvajñairupalabhyate |
Anyathā nīlasaṃvittirapi naiva prasidhyati || 3/21 ||
Others --i.e. some fortunate ones-- (anyaiḥ) realize (upalabhyate) this (Inner Light) (saḥ) out of their ardent desire (hevākāt) alone (kevalam) (, and thus) they know the Truth (tattva-jñaiḥ). Otherwise --i.e. without the Innate Light remaining as Supreme I-ness-- (anyathā), the perception of objects (nīla-saṃvittiḥ…api) is impossible (na…eva…prasidhyati). || 3/21 ||
आभासं न विना यस्मात्सत्ता संविद इष्यते ।
आभासोऽपि कथं सिध्येत्किल संवेदनं विना ॥३/२२॥
Ābhāsaṃ na vinā yasmātsattā saṃvida iṣyate |
Ābhāso'pi kathaṃ sidhyetkila saṃvedanaṃ vinā || 3/22 ||
Since (yasmāt) there is no (na) perception (sattā…saṃvidaḥ) without (vinā) manifestation (ābhāsam) -as it is said- (iṣyate), how could (katham) even (api) manifestation (ābhāsaḥ) exist (sidhyet…kila) without (vinā) perception (saṃvedanam)? || 3/22 ||
अन्योन्यापेक्षया हीत्थं नीलसंविन्न सिध्यति ।
आभासनिरपेक्षात्र द्रष्टव्या संविदः स्थितः ॥३/२३॥
Anyonyāpekṣayā hītthaṃ nīlasaṃvinna sidhyati |
Ābhāsanirapekṣātra draṣṭavyā saṃvidaḥ sthitaḥ || 3/23 ||
Hence (ittham), perception of an object (nīla-saṃvit) does not (na) exist (sidhyati) through mutual dependency (anyonya-apekṣayā…hi). ‘Being independent of manifestation’ (ābhāsa-nirapekṣā) is termed (draṣṭavyā) ‘Resting in Consciousness’ (saṃvidaḥ…sthitaḥ) here (atra). || 3/23 ||
परतन्त्रस्वतन्त्रत्वे तत्राकिञ्चित्करे यतः ।
नीलानुभवसंसिद्धिं न समर्थयितुं क्षमे ॥३/२४॥
Paratantrasvatantratve tatrākiñcitkare yataḥ |
Nīlānubhavasaṃsiddhiṃ na samarthayituṃ kṣame || 3/24 ||
If (yataḥ) ‘Self-dependence’ or ‘Freedom’ is dependent on something else (para-tantra-sva-tantra-tve), then (tatra) it cannot produce anything (akiñcit-kare), and thus it cannot (na…kṣame) support (samarthayitum) the actual perception of an object (nīla-anubhava-saṃsiddhim). || 3/24 ||
सिद्धेः प्राक्परतन्त्रत्वं समं नीलप्रकाशयोः ।
सिद्धे रूपे स्वतन्त्रत्वं समं नीलप्रकाशयोः ॥३/२५॥
Siddheḥ prākparatantratvaṃ samaṃ nīlaprakāśayoḥ |
Siddhe rūpe svatantratvaṃ samaṃ nīlaprakāśayoḥ || 3/25 ||
Before (prāk) manifestation (siddheḥ), the object and the Light of perception (nīla-prakāśayoḥ) are mutually (samam) dependent on each other (para-tantra-tvam), (but) when the object takes its form (siddhe…rūpe), the object and the Light of perception (nīla-prakāśayoḥ) are mutually (samam) Free (sva-tantratvam). || 3/25 ||
अथ नीलं परापेक्षं प्रथयेन्न प्रथा पुनः ।
स्वयम्प्रथनशीलत्वान्नीलमात्मन्यपेक्षते ॥३/२६॥
Atha nīlaṃ parāpekṣaṃ prathayenna prathā punaḥ |
Svayamprathanaśīlatvānnīlamātmanyapekṣate || 3/26 ||
Then (atha), perception (prathā) does not (na) create (prathayet) an object (nīlam) (which is) dependent on something else (para-āpekṣam) anymore (punaḥ). The object (nīlam) itself (svayam) depends (apekṣate) on the Self (ātmani), since it is Its expansion (prathana-śīlatvāt). || 3/26 ||
परतन्त्रमतो नीलं स्वतन्त्रा तु प्रथा मता ।
परतन्त्रस्वतन्त्रत्वे तत्राकिञ्चित्करे कथम् ॥३/२७॥
Paratantramato nīlaṃ svatantrā tu prathā matā |
Paratantrasvatantratve tatrākiñcitkare katham || 3/27 ||
Hence (ataḥ), how can (katham) an object (nīlam) (, which is truly) dependent on something else (para-tantram), be considered (matā) a self-dependent (sva-tantrā) expansion (prathā) if Freedom is dependent on something else (para-tantra-sva-tantra-tve) (, and consequently) creates nothing (akiñcit-kare)? || 3/27 ||
ज्ञातमेतद्यथा नीलमुत्पन्नमपि हेतुतः ।
प्रकाशापेक्षया ह्यक्तं परतन्त्रं न रूपतः ॥३/२८॥
Jñātametadyathā nīlamutpannamapi hetutaḥ |
Prakāśāpekṣayā hyaktaṃ paratantraṃ na rūpataḥ || 3/28 ||
Though (api) this (etat) perceived (jñātam) object (nīlam) comes forth (utpannam) from (its) Cause (hetutaḥ), (and it is) dependent on something else (para-tantram) only (hi) because (yathā) it is anointed (aktam) with ‘dependence on Light’ (prakāśa-apekṣayā), and not (na) because (of its) outward form (rūpataḥ). || 3/28 ||
नीलं नीलात्मके रूपे स्वतन्त्रं न प्रथात्मके ।
प्रकाशस्तु प्रथामात्रादतिरिक्तो न विद्यते ॥३/२९॥
Nīlaṃ nīlātmake rūpe svatantraṃ na prathātmake |
Prakāśastu prathāmātrādatirikto na vidyate || 3/29 ||
On the objective sphere of perception (rūpe…nīla-ātmake…prathā-ātmake), an object (nīlam) is not (na) self-dependent (sva-tantram), but (tu) the Light (of perception) is not (na) perceived (vidyate) as being different (atiriktaḥ) from the measure of (Its) Expansion (prathā-mātrāt). || 3/29 ||
तावन्मात्रे प्रकाशस्य नीलापेक्षा न युज्यते ।
नीलात्मनि तु नीलस्य प्रथापेक्षास्ति सर्वथा ॥३/३०॥
Tāvanmātre prakāśasya nīlāpekṣā na yujyate |
Nīlātmani tu nīlasya prathāpekṣāsti sarvathā || 3/30 ||
While Light’s (prakāśasya) dependence on objects (nīla-apekṣā) does not (na) exist (yujyate) in that measure (of Expansion) (tāvat…mātre), the object’s (nīlasya) constant (sarvathā) dependence on Perception (prathā-apekṣā) exists (asti) in objectivity (nīla-ātmani…tu). || 3/30 ||
नीलात्मकं हि नीलस्य रूपं सिद्धं स्वहेतुतः ।
न प्रकाशात्मकमपि प्रायशोऽन्धादिदर्शनात् ॥३/३१॥
Nīlātmakaṃ hi nīlasya rūpaṃ siddhaṃ svahetutaḥ |
Na prakāśātmakamapi prāyaśo'ndhādidarśanāt || 3/31 ||
Though (api) it has Prakāśa-nature (prakāśa-ātmakam), (the fact that) the actual (nīla-ātmakam…hi) formation (rūpam) of an object (nīlasya) is established (siddham) according to its own cause (sva-hetutaḥ) is not (na) (realized) mostly (prāyaśaḥ) due to blind, etc. observations (andha-ādi-darśanāt). || 3/31 ||
प्रकाशरूपे तूत्पन्ने स्वपरप्रथनात्मके ।
यथानुभवसंसिद्धौ सर्वापेक्षा निवर्तते ॥३/३२॥
Prakāśarūpe tūtpanne svaparaprathanātmake |
Yathānubhavasaṃsiddhau sarvāpekṣā nivartate || 3/32 ||
But (tu) the Nature of Light (prakāśa-rūpe) is manifested (utpanne) as the expansion of the perceiving subject and its perceived object (sva-para-prathana-ātmake); therefore (yathā), when perception is perfected (anubhava-saṃsiddhau), all dependence (sarva-apekṣā) ceases (nivartate). || 3/32 ||
नीलं तर्हि स्वसिद्ध्यर्थं न प्रकाशमपेक्षते ।
प्रकाशस्तूपलम्भार्थं नीलमात्मन्यपेक्षते ॥३/३३॥
Nīlaṃ tarhi svasiddhyarthaṃ na prakāśamapekṣate |
Prakāśastūpalambhārthaṃ nīlamātmanyapekṣate || 3/33 ||
At that moment (tarhi), an object (nīlam) (apparently) does not (na) require (apekṣate) Light (prakāśam) to exist (sva-siddhi-artham). Though (tu), for the sake of perception (upalambhārtham), Prakāśa or Light (prakāśaḥ) requires (apekṣate) an object (nīlam) (which rests) in Itself (ātmani). || 3/33 ||
पारतन्त्र्यं प्रकाशस्य सुतरामित्थमुल्लसेत् ।
आभासरहिता यस्मान्नैतस्योत्पत्तिरिष्यते ॥३/३४॥
Pāratantryaṃ prakāśasya sutarāmitthamullaset |
Ābhāsarahitā yasmānnaitasyotpattiriṣyate || 3/34 ||
Thus (ittham), (when) Prakāsa’s or Light’s (prakāśasya) ‘dependence on another’ (pāratantryam) shines forth (ullaset) still more (sutarām), then (yasmāt) one thinks (iṣyate) that it does not (na) belong to It --i.e. to Light-- (etasya), since that manifestation (utpattiḥ) is invisible (ābhāsa-rahitā). || 3/34 ||
ननु नीलप्रकाशे यः प्रकाशांशो व्यवस्थितः ।
तस्य स्वरूपसत्तार्थं नीलापेक्षा कथं भवेत् ॥३/३५॥
Nanu nīlaprakāśe yaḥ prakāśāṃśo vyavasthitaḥ |
Tasya svarūpasattārthaṃ nīlāpekṣā kathaṃ bhavet || 3/35 ||
An objection (nanu): how can (katham) the Prakāśa portion (of Reality) (prakāśa-aṃśaḥ), which (yaḥ) is contained (vyavasthitaḥ) in the appearance of an object (nīla-prakāśe), be (bhavet) ‘dependent on an object’ (nīla-apekṣā) to manifest Itself (tasya…sva-rūpa-sattā-artham)? || 3/35 ||
स्वरूपलाभः पूर्वस्मात्प्रथांशात्कारणात्मकात् ।
नीलापेक्षा न तत्रास्ति स्वस्फुरत्त्वेन संविदः ॥३/३६॥
Svarūpalābhaḥ pūrvasmātprathāṃśātkāraṇātmakāt |
Nīlāpekṣā na tatrāsti svasphurattvena saṃvidaḥ || 3/36 ||
Such Essential Nature manifests (sva-rūpa-lābhaḥ) from the first (pūrvasmāt) portion of perception --i.e. from the perceiver-- (prathā-aṃśāt) that serves as its cause (kāraṇa-ātmakāt). (Thus, Its) ‘dependence on an object’ (nīla-apekṣā) does not (na) exist (asti) there (tatra), (since) Consciousness (saṃvidaḥ) manifests Itself (sva-sphurattvena). || 3/36 ||
नीलांशस्य प्रथार्थत्वे प्रथापेक्षास्ति वस्तुतः ।
तदेतद्धि स्वतन्त्रत्वं परतन्त्रत्वलक्षणम् ॥३/३७॥
Nīlāṃśasya prathārthatve prathāpekṣāsti vastutaḥ |
Tadetaddhi svatantratvaṃ paratantratvalakṣaṇam || 3/37 ||
In real sense (vastutaḥ), when the object-portion (nīla-aṃśasya) becomes the object of perception (prathā-artha-tve), then it is (asti) dependent on perception (prathā-apekṣā). This (etat) is the (tat) State of Self-dependence (sva-tantratvam) (skillfully assuming the) character of ‘being dependent on something else’ (para-tantra-tva-lakṣaṇam). || 3/37 ||
इत्थं किमेतदुक्तं स्यात्सोपाधि निरुपाधिकम् ।
प्रकाशस्य निजं रूपमथवाप्युभयात्मकम् ॥३/३८॥
Itthaṃ kimetaduktaṃ syātsopādhi nirupādhikam |
Prakāśasya nijaṃ rūpamathavāpyubhayātmakam || 3/38 ||
So (ittham), what (kim) is said (uktam) here (etat) is actually (syāt) with attributes (sopādhi) or without attributes (nirupādhikam)? Is the Nature (rūpam) of Prakāśa (prakāśasya) inherent (nijam) or (athavāpi) is it both (ubhaya-ātmakam)? || 3/38 ||
सोपाधि चेदुपाधेश्च तस्य चान्योन्यसंश्रयात् ।
उभयासिद्धितो रूपं सिध्येत्सोपाधिकं कथम् ॥३/३९॥
Sopādhi cedupādheśca tasya cānyonyasaṃśrayāt |
Ubhayāsiddhito rūpaṃ sidhyetsopādhikaṃ katham || 3/39 ||
If (ced) it is with attributes (sopādhi), (then) (ca) because of such attributes (upādheḥ), and (ca) because of their mutual dependency (tasya…anyonya-saṃśrayāt), none of them are proven (ubhaya-asiddhitaḥ). How can (katham) a form (rūpam) with attributes (sopādhikam) be established (this way) (sidhyet)? || 3/39 ||
अथानुपाधि तद्रूपमुपाधेः प्रथनं कथम् ।
परस्यापरनिष्ठत्वादेवं दुष्येज्जगत्स्थितिः ॥३/४०॥
Athānupādhi tadrūpamupādheḥ prathanaṃ katham |
Parasyāparaniṣṭhatvādevaṃ duṣyejjagatsthitiḥ || 3/40 ||
Moreover (athā), how can (katham) that (tat) unlimited (anupādhi) nature (rūpam) expand (prathanam) as limitation (upādheḥ)? And (evam) how the maintenance of the world (jagat-sthitiḥ) becomes corrupted (duṣyet) (just) because an object rests on something which is not different from it (apara-niṣṭha-tvāt…parasya)? || 3/40 ||
अथोभयात्मकं रूपं सोपाध्यपि तदुज्झितम् ।
तथा सर्वं समीचीनमिति चेत्तर्हि चेत्यताम् ॥३/४१॥
Athobhayātmakaṃ rūpaṃ sopādhyapi tadujjhitam |
Tathā sarvaṃ samīcīnamiti cettarhi cetyatām || 3/41 ||
“So (athā), form (rūpam) is both with (sopādhi) and (api) without attributes (tat-ujjhitam), (thus) it is characterized by both (ubhaya-ātmakam); therefore (tathā), everything (sarvam) is consistent (samīcīnam)”. If this is questioned (iti…cet), one should consider it (cetyatām) now (tarhi). || 3/41 ||
तत्रानुपाधि यद्रूपं तस्यानुभवनं कथम् ।
स्वसंवेदनरूपायां निर्विकल्पभुवि स्थितम् ॥३/४२॥
Tatrānupādhi yadrūpaṃ tasyānubhavanaṃ katham |
Svasaṃvedanarūpāyāṃ nirvikalpabhuvi sthitam || 3/42 ||
Moreover (tatra), how (katham) can one perceive (anubhavanam) a (tasya) form (rūpam) which (yat) has no attributes (anupādhi), (and) is situated (sthitam) in the realm of thoughtlessness (nirvikalpa-bhuvi), (which) takes the form of one’s Self-awareness (sva-saṃvedana-rūpāyām)? || 3/42 ||
न चापलापः कर्तव्यः पूर्वदोषप्रसङ्गतः ।
न चानुपाधिरूपस्य नीलांशत्वेन वेदनम् ॥३/४३॥
Na cāpalāpaḥ kartavyaḥ pūrvadoṣaprasaṅgataḥ |
Na cānupādhirūpasya nīlāṃśatvena vedanam || 3/43 ||
One should not make (na…kartavyaḥ) inconsistent arguments (againt this teaching) (cāpa-lāpaḥ) just because previous misconceptions emerge (in mind) (pūrva-doṣa-prasaṅgataḥ). And (ca) there is no (na) perception (vedanam) of a form without attributes (anupādhi-rūpasya) through attributes like blue (nīla-aṃśatvena). || 3/43 ||
पराहन्तात्मकं तस्मात्तदसाङ्केतिकं मतम् ।
प्रत्यक्षभेदः कथितो यः स्वसंवेदनात्मकः ॥३/४४॥
Parāhantātmakaṃ tasmāttadasāṅketikaṃ matam |
Pratyakṣabhedaḥ kathito yaḥ svasaṃvedanātmakaḥ || 3/44 ||
Hence (tasmāt), That (Unlimited Nature) (tat) is considered (matam) to be Supreme I-ness (parā-ahantā-ātmakam), which has no visible sign (asāṅketikam) (; and) that difference of sensory perception (pratyakṣa-bhedaḥ) which (yaḥ) has been described (kathitaḥ) is marked by Self-knowledge (sva-saṃvedana-ātmakaḥ). || 3/44 ||
तत्राशयो नचेदेषस्तद्भेदः किन्निबन्धनः ।
ननु रक्तोदकन्यायाद्भवतोऽपि स्मृतिः कथम् ॥३/४५॥
Tatrāśayo nacedeṣastadbhedaḥ kinnibandhanaḥ |
Nanu raktodakanyāyādbhavato'pi smṛtiḥ katham || 3/45 ||
What (kim) causes (nibandhanaḥ) this (eṣaḥ) duality of that (tat-bhedaḥ) there (tatra), if (cet) not (na) the disposition of mind (āśayaḥ), (and) how (katham…nanu) can one remember (smṛtiḥ) even the Lord (bhavataḥ…api) through the proper usage of ‘blood-water’ --i.e. a sacrificial offering-- (rakta-udaka-nyāyāt)? || 3/45 ||
रक्तोदकात्मकं रूपमेकमेव हि तात्त्विकम् ।
विकल्पस्तु स्वशिल्पेन तद्भिनत्ति विशेषतः ॥३/४६॥
Raktodakātmakaṃ rūpamekameva hi tāttvikam |
Vikalpastu svaśilpena tadbhinatti viśeṣataḥ || 3/46 ||
Only the sole (ekam…eva…hi) nature (of Thoughtlessness) (rūpam), that is essentially ‘blood-water’ --i.e. Sacrifice-- (rakta-udaka-ātmakam), is real (tāttvikam); though (tu) a thought (vikalpaḥ) cuts (bhinatti) that (tat) by decorating it with diversified appearance (sva-śilpena) according to its differences (viśeṣataḥ). || 3/46 ||
तद्वन्नीलप्रकाशात्मरूपमाखण्डतः स्थितम् ।
विकल्पशिल्पतस्तत्र केवलं खण्डनं स्थितम् ॥३/४७॥
Tadvannīlaprakāśātmarūpamākhaṇḍataḥ sthitam |
Vikalpaśilpatastatra kevalaṃ khaṇḍanaṃ sthitam || 3/47 ||
Thus (tadvat), that Nature which consists of object and Light (nīla-prakāśa-ātmā-rūpam) remains (sthitam) without separation (ākhaṇḍataḥ), and separation (khaṇḍanam) exist (sthitam) there (tatra) only (kevalam) beacause of diversified thoughts (vikalpa-śilpataḥ). || 3/47 ||
अविभागात्मकाद्भासात्तादृशादेव कारणात् ।
कार्यस्य तादृशस्यैव प्रबन्धेन प्रवर्तनम् ॥३/४८॥
Avibhāgātmakādbhāsāttādṛśādeva kāraṇāt |
Kāryasya tādṛśasyaiva prabandhena pravartanam || 3/48 ||
Such (tādṛśasya…eva) objects (kāryasya) are perpetually (pravartanam) connected (prabandhena) by such (tādṛśāt…eva) essentially undivided (avibhāga-ātmakāt) Splendour (bhāsāt), (which) serves as their Cause (kāraṇāt). || 3/48 ||
अन्योन्याश्रयता यास्तु दोषा वैकल्पिका मताः ।
सम्भवेयुः कथं तत्र निर्विकल्पप्रतिष्ठितौ ॥३/४९॥
Anyonyāśrayatā yāstu doṣā vaikalpikā matāḥ |
Sambhaveyuḥ kathaṃ tatra nirvikalpapratiṣṭhitau || 3/49 ||
The opinions (vaikalpikāḥ) which (yāḥ) (are about) mutual dependence (anyonya-āśrayatāḥ) are confused (doṣāḥ) ideas (matāḥ). How (katham) (they) would find room (sambhaveyuḥ) in (tatra) a firm establishment of thoughtlessness (nirvikalpa-pratiṣṭhitau)? || 3/49 ||
ज्ञातं किन्त्वेष द्विगुणो न्यायो नीलप्रकाशयोः ।
विरोधात्तावदेकत्वं स्याज्जडाजडयोः कथम् ॥३/५०॥
Jñātaṃ kintveṣa dviguṇo nyāyo nīlaprakāśayoḥ |
Virodhāttāvadekatvaṃ syājjaḍājaḍayoḥ katham || 3/50 ||
“I understand (jñātam). But (kim…tu), how can (katham) unity (eka-tvam) of the lifeless and the Alive (jaḍa-ajaḍayoḥ) exist (syāt) while (tāvat) this (eṣaḥ) logical (nyāyaḥ) duality (dviguṇaḥ) about object and Light (presists) (nīla-prakāśayoḥ) due to (imagined) opposition (virodhāt)?” || 3/50 ||
निरंशस्वप्रकाशश्च प्रकाशस्तात्त्विको मतः ।
साङ्गश्चान्यप्रथाधीनोऽप्यभ्यासस्तात्त्विको मतः ॥३/५१॥
Niraṃśasvaprakāśaśca prakāśastāttviko mataḥ |
Sāṅgaścānyaprathādhīno'pyabhyāsastāttviko mataḥ || 3/51 ||
Prakāśa or Light (prakāśaḥ) is one’s own partless or undivided Light (nir-aṃśa-sva-prakāśaḥ) (, and It is) considered to be (mataḥ) real (tāttvikaḥ).
And (ca) ‘spiritual effort’ (abhyāsaḥ) together with all its subsidiary aspects (sāṅgaḥ), despite (api) it is dependent on the perception of something else (anya-prathā-adhīnaḥ), is also considered to be (mataḥ) real (tāttvikaḥ). || 3/51 ||
सर्वथैक्येऽन्य * * * सत्यासत्यत्वहानितः ।
एकानेकस्वभावत्वात्स्वभावो न निरुध्यते ॥३/५२॥
Sarvathaikye'nya * * * satyāsatyatvahānitaḥ |
Ekānekasvabhāvatvātsvabhāvo na nirudhyate || 3/52 ||
When the (ideas) about the ‘real’ and the ‘unreal’ disappear (satya-asatyatva-hānitaḥ) in their oneness (aikye) without any break (sarvathā), one’s own Essential Nature (svabhāvaḥ) shines freely (nirudhyate…na), for (It is) the fundamental Essence of the one and the many (eka-aneka-sva-bhāvatvāt). || 3/52 ||
स्वभावविनिरोधस्तु बाधितोऽनुभवेन या ।
सा स्वसिद्धप्रकाशोऽन्यव्यवस्थाहेतुतामियात् ॥३/५३॥
Svabhāvavinirodhastu bādhito'nubhavena yā |
sā svasiddhaprakāśo'nyavyavasthāhetutāmiyāt || 3/53 ||
But someone who is not influenced by his own Essential Nature (sva-bhāva-vinirodhaḥ…tu) is tormented (bādhitaḥ) by his own perception (anubhavena), (and he) must seek (iyāt) the cause of the manifestation of the other --i.e of the object-- (anya-vyavasthā-hetutām) which (yā…sā) is Self-established Light (sva-siddha-prakāśaḥ). || 3/53 ||
अखण्ड्योऽपि तदेष्टव्योऽभेदो नीलप्रकाशयोः ।
ततो रक्तोदकन्यायोऽसङ्गतोऽत्र कथं भवेत् ॥३/५४॥
Akhaṇḍyo'pi tadeṣṭavyo'bhedo nīlaprakāśayoḥ |
Tato raktodakanyāyo'saṅgato'tra kathaṃ bhavet || 3/54 ||
Non-difference (abhedaḥ) of objects and Light (nīla-prakāśayoḥ) is to be striven after by That --i.e. by Self-established Light-- (tat-eṣṭavyaḥ) even if (api) it is undivided (akhaṇḍyaḥ). Thus (tataḥ), how can (katham) the proper usage of blood-water (rakta-udaka-nyāyaḥ) be (bhavet) inapplicable (asaṅgataḥ) here (atra)? || 3/54 ||
अन्यच्च नीलप्रथयोरभेदे वास्तवे कथम् ।
आभासविगमादच्छान्मुक्तिभूता प्रथा भवेत् ॥३/५५॥
Anyacca nīlaprathayorabhede vāstave katham |
Ābhāsavigamādacchānmuktibhūtā prathā bhavet || 3/55 ||
Moreover (anyat…ca), if an object and (its) perception (nīla-prathayoḥ) is truly (vāstave) non-different (abhede), how can (katham) perception (prathā) be Liberation (mukti-bhūtā) when manifestation is clearly avoided (ābhāsa-vigamāt…acchāt)? || 3/55 ||
अनादिकप्रवाहात्मा * * * * * * * * ।
ज्ञातृत्वकर्तृत्वकर्तृतासारं * * * * * ॥३/५६॥
Anādikapravāhātmā * * * * * * * * |
Jñātṛtvakartṛtvakartṛtāsāraṃ * * * * * || 3/56 ||
…being a beginningless flow (anādika-pravāha-ātmā) …… the state of the knower and the doer…(jñātṛtva-kartṛtva-kartṛtā-sāram)… || 3/56 ||
* * * ॥३/५७॥
प्रथावासनयोश्चान्या सामग्री नास्ति वास्तवी ।
प्रकाशविगमेऽपि स्यात्तद्धेतोर्वासनाक्षयः ॥३/५८॥
* * * || 3/57 ||
Prathāvāsanayoścānyā sāmagrī nāsti vāstavī |
Prakāśavigame'pi syāttaddhetorvāsanākṣayaḥ || 3/58 ||
And (ca) there is no (na…asti) other (anyā) real (vāstavī) cause (sāmagrī) of perception and (its) impressions (prathā-vāsanayoḥ). Actually (syāt), (It is) the destruction of the impressions (vāsanā-kṣayaḥ) of its cause (tat-hetoḥ), even (api) when Prakāśa or Light is avoided (prakāśa-vigame). || 3/58 ||
तन्मुक्तिकाले यस्तज्ज्ञैराभासोच्छेद इष्यते ।
न स्वप्राप्तस्य विकलस्वहेतोरविरामतः ॥३/५९॥
Tanmuktikāle yastajjñairābhāsoccheda iṣyate |
Na svaprāptasya vikalasvahetoravirāmataḥ || 3/59 ||
For someone who has not realized his Self (na…sva-prāptasya) due to the still persisting (avirāmataḥ) confusion about his own Essential Nature (vikala-sva-hetoḥ), ‘destruction of manifestation’ (ābhāsa-ucchedaḥ) is prescribed (iṣyate) by those who have understood (tat-jñaiḥ) it (yaḥ) at the moment of Liberation from that (tat-mukti-kāle). || 3/59 ||
तत्रोपादानशुद्धादि यत्किञ्चित्परिकल्प्यते ।
न तत्सर्वज्ञताबीजं युक्तितः पर्यवस्यति ॥३/६०॥
Tatropādānaśuddhādi yatkiñcitparikalpyate |
Na tatsarvajñatābījaṃ yuktitaḥ paryavasyati || 3/60 ||
Whatever (yat…kiñcit) is imagined (parikalpyate) there (tatra) like “material cause”, “pure” and so on (upādāna-śuddha-ādi), that (tat) is not (na) the result (paryavasyati) of reasoning (yuktitaḥ) produced by omniscience (sarva-jña-tā-bījam). || 3/60 ||
तस्मात्सोपाधिकं ज्ञानं परस्परसमाश्रयात् ।
तादात्म्येऽपि कथं नाम प्रतिष्ठामधिगच्छति ॥३/६१॥
Tasmātsopādhikaṃ jñānaṃ parasparasamāśrayāt |
Tādātmye'pi kathaṃ nāma pratiṣṭhāmadhigacchati || 3/61 ||
Therefore (tasmāt), (if) perception (jñānam) has attributes (sopādhikam) because of mutual dependency (paras-para-samāśrayāt), how can (katham…nāma) (it) take (adhigacchati) rest (pratiṣṭhām) also (api) in oneness (tādātmye)? || 3/61 ||
प्रकाशस्य च चिन्मात्ररूपं यत्स्वप्रतिष्ठितम् ।
तदुपाधिं प्रति कथं मात्रयापि प्रसर्पति ॥३/६२॥
Prakāśasya ca cinmātrarūpaṃ yatsvapratiṣṭhitam |
Tadupādhiṃ prati kathaṃ mātrayāpi prasarpati || 3/62 ||
And (ca) how is it possible (katham) that the Self-dependent (sva-pratiṣṭhitam) Reality of Consciousness, which is the true Nature of Light (prakāśasya…cit-mātra-rūpam…yat), manifests (prasarpati) with (prati) attributes (upādhim) even if only a little (mātrayā...api)? || 3/62 ||
प्रतीतौ यच्च नारूढं तादात्म्येऽपि न तद्भवेत् ।
प्रतीतिभाजनं यद्वन्मणिरौप्यादिकैरलम् ॥३/६३॥
Pratītau yacca nārūḍhaṃ tādātmye'pi na tadbhavet |
Pratītibhājanaṃ yadvanmaṇiraupyādikairalam || 3/63 ||
And (ca) that (tat) which (yat) is not (na) risen (ārūḍham) in perception (pratītau) does not (na) exist (bhavet) even (api) if there is only oneness (tādātmye). (Regarding) an object of perception (pratīti-bhājanam), it is enough (to mention the famous example) (alam) of (yadvat) “silver seen in a pearl” (maṇi-raupya-adikaiḥ)! || 3/63 ||
अनेनैवाशयेनोक्तो युक्तितत्त्वविचक्षणैः ।
प्रकाशार्थोपरक्तोऽपि स्फटिकादिजडोपमः ॥३/६४॥
Anenaivāśayenokto yuktitattvavicakṣaṇaiḥ |
Prakāśārthoparakto'pi sphaṭikādijaḍopamaḥ || 3/64 ||
(When) the Knowers of the Truth of Union (yukti-tattva-vicakṣaṇaiḥ) mention (uktaḥ) this (example of the pearl in which silver is seen, they do it) with the intention (anena…āśayena…eva) (to illustrate that) even (api) if its cause is Prakāśa (prakāśa-artha-upa-raktaḥ), it is still as inert as a crystal or similar objects (sphaṭika-ādi-jaḍa-upamaḥ). || 3/64 ||
ननु नीलप्रथाकाले नीलात्मातिरयोऽधिकः ।
अपह्नोतुं कथं शक्यः परतन्त्रमयः प्रथः ॥३/६५॥
Nanu nīlaprathākāle nīlātmātirayo'dhikaḥ |
Apahnotuṃ kathaṃ śakyaḥ paratantramayaḥ prathaḥ || 3/65 ||
An objection (nanu):
When an object is perceived (nīla-prathā-kāle), an additional (adhikaḥ) expansion (also arises, and it) (prathaḥ) covers the Essence of that object (nīla-ātmā-tirayaḥ) (, for this additional expansion) consists of dependency (para-tantra-mayaḥ). How can (this additional expansion) be rejected (śakyaḥ…apahnotum)? || 3/65 ||
अधिकश्चेत्कथं भाति भाति चेदधिकः कथम् ।
भासते चाधिकं चेति परस्परमसङ्गतम् ॥३/६६॥
Adhikaścetkathaṃ bhāti bhāti cedadhikaḥ katham |
Bhāsate cādhikaṃ ceti parasparamasaṅgatam || 3/66 ||
If it (ced) is additional (adhikaḥ), how can (katham) it appear (bhāti)? If it appears (bhāti), how can (katham) it be additional (adhikam)? It shines (bhāsate), and (ca) it is also (ca) additional (or it is just perceived as additional) (adhikam), there is no contradiction (here) (iti…paras-param…asaṅgatam). || 3/66 ||
प्रकाश एव तर्हि स्यान्निरुपाधिर्निरञ्जनः ।
एवं च नानानुभवमयी नश्येज्जगत्स्थितिः ॥३/६७॥
Prakāśa eva tarhi syānnirupādhirnirañjanaḥ |
Evaṃ ca nānānubhavamayī naśyejjagatsthitiḥ || 3/67 ||
Therefore (tarhi), Light (prakāśaḥ) alone (eva) would be (syāt) without attributes (nirupādhiḥ) (or) dirt (nirañjanaḥ). This way (evam…ca), the maintenance of the world (jagat-sthitiḥ) (, which) consists of various perceptions (nānā-anubhava-mayī), would disappear (naśyet). || 3/67 ||
अत्रोच्यते यदधिकं भानात्तत्तावत्प्रथमयुक्तितः ।
यदा स्वोल्लेखविभवः प्रथया जगदुद्गमः ।
अनवच्छिन्नरूपत्वं तदा तस्य निजं प्रति ॥३/६८-६९॥
Atrocyate yadadhikaṃ bhānāttattāvatprathamayuktitaḥ |
Yadā svollekhavibhavaḥ prathayā jagadudgamaḥ |
Anavacchinnarūpatvaṃ tadā tasya nijaṃ prati || 3/68-69 ||
When (yadā) the Glory of the Self’s manifestation (sva-ullekha-vibhavaḥ) is appearing in the form of the world (jagat-udgamaḥ) through perception (prathayā), then (tadā), Its (tasya) Uninterrupted Nature (anavacchinna-rūpatvam) (becomes) one’s own (nijam…prati). It is that (tat…tāvat) which (yat) was termed (ucyate) here (atra) additional (adhikam) to Light (bhānāt) which appears at first (prathama-yuktitaḥ). || 3/68-69 ||
चिदुल्लेखमयं विश्वं चिदुल्लेखे प्रतिष्ठितम् ।
चिदुल्लेखादनधिकं लोकयात्राप्रसाधकम् ॥३/७०॥
Cidullekhamayaṃ viśvaṃ cidullekhe pratiṣṭhitam |
Cidullekhādanadhikaṃ lokayātrāprasādhakam || 3/70 ||
The world (viśvam) is made of the Appearance of Consciousness (cit-ullekha-mayam), (and is) established (pratiṣṭhitam) in the Appearance of Consciousness (cit-ullekhe). (It is) not different (anadhikam) from the Appearance of Consciousness (cit-ullekhāt) (, and thus) perfects worldly existence (loka-yātrā-prasādhakam). || 3/70 ||
उल्लेखश्च विमर्शात्मा स्वाभासमयनिर्मितः ।
इयं सा वस्तुनः सिद्धिस्तात्त्विकी विदुषां मता ॥३/७१॥
Ullekhaśca vimarśātmā svābhāsamayanirmitaḥ |
Iyaṃ sā vastunaḥ siddhistāttvikī viduṣāṃ matā || 3/71 ||
And (ca) (such) an Expansion or Appearance (ullekhaḥ) is awareness (vimarśa-ātmā) made of one’s own Splendour (sva-bhāsa-maya-nirmitaḥ). This (iyam) is (sā) the Realization (siddhiḥ) of Truth (vastunaḥ) (what) the wise (viduṣām) consider (matā) real (tāttvikī). || 3/71 ||
सेयं स्फुरत्ता बोधस्य महासत्तास्वरूपिणी ।
स्वोल्लेखकर्तृतासारा प्रत्यक्षानुभवात्स्थिता ॥३/७२॥
Seyaṃ sphurattā bodhasya mahāsattāsvarūpiṇī |
Svollekhakartṛtāsārā pratyakṣānubhavātsthitā || 3/72 ||
This (iyam) is the (sā) Vibration (sphurattā) of Awareness (bodhasya) assuming the Nature of Supreme Existence (mahā-sattā-svarūpiṇī). (It is) the Essence of the Performer of (this) Self-Expansion (sva-ullekha-kartṛtā-sārā), (and it is) established (sthitā) in direct sensory experience (pratyakṣa-anubhavāt). || 3/72 ||
एतत्स्वोल्लेखविभवमयं विश्वं स्वभावतः ।
स्वतन्त्रत्वादनुन्भग्नमुन्मग्नमिव भासयेत् ॥३/७३॥
Etatsvollekhavibhavamayaṃ viśvaṃ svabhāvataḥ |
Svatantratvādanunbhagnamunmagnamiva bhāsayet || 3/73 ||
This (etat) world (viśvam) is composed of the Glory of one’s Expansion (sva-ullekha-vibhava-mayam) (that shines) naturally (svabhāvataḥ), (and) out of Freedom (sva-tantratvāt), (it is) caused to emerge (unmagnam…iva) without separation (unbhagnam). || 3/73 ||
अखण्डविषयानन्दमयादनुभवाच्च तत् ।
सामरस्येन सर्वत्र स्थितं चिन्मात्रसारतः ॥३/७४॥
Akhaṇḍaviṣayānandamayādanubhavācca tat |
Sāmarasyena sarvatra sthitaṃ cinmātrasārataḥ || 3/74 ||
And (ca) that --i.e. the world-- (tat) is constantly (sarvatra) established (sthitam) in direct perception (anubhavāt) through Oneness (sāmarasyena), because Its Essence is solely Consciousness (cit-mātra-sārataḥ) composed of the Bliss of all the sense-objects (akhaṇḍa-viṣaya-ānanda-mayāt). || 3/74 ||
दिग्देशकालवैचित्र्यभेदाद्भागवताद्यदि ।
तदात्मवर्तिनि ज्ञाने भेदः स्यात्तत्प्रथा कथम् ॥३/७५॥
Digdeśakālavaicitryabhedādbhāgavatādyadi |
Tadātmavartini jñāne bhedaḥ syāttatprathā katham || 3/75 ||
How can (katham) duality (bhedaḥ) be (syāt) the expansion of that --i.e. of Consciousness-- (tat-prathā), if (yadi) (duality, which) rises from the divine (bhāgavatāt) difference composed of manifoldness, (which appears as) space and time (dig-deśa-kāla-vaicitrya-bhedāt), (exists) in perception (jñāne) (that is) situated in its Essence (tat-ātmā-vartini)? || 3/75 ||
प्रथासामर्थ्यतः तस्मात्तद्भेदो न व्यवस्थितः ।
नवांशांशिकया भेद आभासेऽप्यनुभूयते ॥३/७६॥
Prathāsāmarthyataḥ tasmāttadbhedo na vyavasthitaḥ |
Navāṃśāṃśikayā bheda ābhāse'pyanubhūyate || 3/76 ||
(Though) difference (bhedaḥ) is experienced (anubhūyate) even (api) in manifestation (ābhāse) by forming ‘a new part’ (nava-āṃśa-amśikayā), since (tasmāt) unity is inherent in Expansion (prathā-sāmarthyataḥ), its duality (tat-bhedaḥ) is not (na) established (vyavasthitaḥ). || 3/76 ||
तिलराशिवदज्ञानात्सङ्गतत्वेन वासनात् ।
अतः प्रथैकरूपत्वमाभासस्य व्यवस्थितम् ॥३/७७॥
Tilarāśivadajñānātsaṅgatatvena vāsanāt |
Ataḥ prathaikarūpatvamābhāsasya vyavasthitam || 3/77 ||
(Duality exists) due to ignorance (ajñānāt) accumulated (saṅgatatvena) as an impression (vāsanāt). Therefore (ataḥ), (what is) established (without any break) (vyavasthitam) (is the fact that) manifestation (ābhāsasya) is nothing but perception, (which) is inherently one or non-differentiated (prathā-eka-rūpa-tvam). || 3/77 ||
अन्यच्च चित्रविज्ञानमेतदेवावभासते ।
तत्प्रपञ्चो विभिन्नोऽपि तद्रूपं ज्ञातुमक्षमः ॥३/७८॥
Anyacca citravijñānametadevāvabhāsate |
Tatprapañco vibhinno'pi tadrūpaṃ jñātumakṣamaḥ || 3/78 ||
Otherwise (anyat-ca), even (eva) this (etat) illustrious knowledge (citra-vijñānam) shines (avabhāsate) as a separated (vibhinnaḥ…api) expansion of Consciousness (tat-prapañcaḥ), (and thus it is) incapable (akṣamaḥ) of revealing (jñātum) the Nature of Consciousness (tat-rūpam). || 3/78 ||
न च व्यस्तः समस्तो वा तत्स्वरूपस्य भेदकः ।
तथात्वानुभवासिद्धेः समं तत्प्रथनं कथम् ॥३/७९॥
Na ca vyastaḥ samasto vā tatsvarūpasya bhedakaḥ |
Tathātvānubhavāsiddheḥ samaṃ tatprathanaṃ katham || 3/79 ||
And (ca) the Divider (bhedakaḥ) of its own Essential Nature (tat-sva-rūpasya) is not (na) divided (vyastaḥ) nor (vā) united (samastaḥ); (so,) how (katham) its Expansion (tat-prathanam) can be unified (samam) if the direct perception of such a truth is not attained (tathātva-anubhava-asiddheḥ)? || 3/79 ||
तद्वद्विश्वमयी संविदेका चेत्तत्प्रथा कथम् ।
तन्नियन्त्रणया चास्या एकत्वं परिहीयते ॥३/८०॥
Tadvadviśvamayī saṃvidekā cettatprathā katham |
Tanniyantraṇayā cāsyā ekatvaṃ parihīyate || 3/80 ||
Moreover (tadvat), if (cet) Consciousness (saṃvit) is Universal (viśva-mayī) (, and only) One ekā, what (katham) is Her Expansion (or how can It exist) (tat-prathā), (if) Her (asyāḥ) Solitary Nature (ekatvam) is omitted (parihīyate) through limitation? (tat-niyantraṇayā) || 3/80 ||
विश्वावेशेऽपि तत्संवित्तत्तद्रूपणयोज्झिता ।
अखण्डानुभवात्मत्वात्सामरस्यतया स्थिता ॥३/८१॥
Viśvāveśe'pi tatsaṃvittattadrūpaṇayojjhitā |
Akhaṇḍānubhavātmatvātsāmarasyatayā sthitā || 3/81 ||
Even (api) when entering the world (viśva-aveśe), its perception (tat-saṃvit), which (yā) rests (sthitā) in oneness (sāmarasyatayā), is beyond (ujjhitā) any form (tat-tad-rūpaṇayā) because perception is essentially undifferentiated (akhaṇḍa-anubhava-ātmatvāt). || 3/81 ||
अपटाटङ्कता सेयं गम्भीरोदारता तथा ।
इदं तद्दुर्घटैश्वर्यमसामान्यस्वभावकम् ॥३/८२॥
Apaṭāṭaṅkatā seyaṃ gambhīrodāratā tathā |
Idaṃ taddurghaṭaiśvaryamasāmānyasvabhāvakam || 3/82 ||
This (iyam) is the (sā) Liberating Power of the absence of doubts (gambhīra-udāratā…apaṭāṭaṅkatā); therefore (tathā), this is (idam) its hard to attain sovereignty (tat-durghaṭa-aiśvaryam), one’s own uncommon condition (asāmānya-svabhāvakam). || 3/82 ||
संविदा भासमाने च रूपे भ्रान्तिर्न विद्यते ।
अन्यावष्टम्भतोऽन्यस्य प्रथनं भ्रान्तिरिष्यते ॥३/८३॥
Saṃvidā bhāsamāne ca rūpe bhrāntirna vidyate |
Anyāvaṣṭambhato'nyasya prathanaṃ bhrāntiriṣyate || 3/83 ||
And (ca) in (this) Shining (bhāsamāne) Nature (rūpe), no (na) confusion (bhrāntiḥ) is experienced (vidyate) through perception (saṃvidā), (because only the) ‘perception’ (prathanam) of ‘something else’ (anyasya) is considered (iṣyate) to be confusion (bhrāntiḥ) due to (its) dependence on another (anya-avaṣṭambhataḥ). || 3/83 ||
न स्वभासप्रथा भ्रान्ता स्वसंवेदनसिद्धितः ।
स्वसंवेदनसिद्धत्वं न कथञ्चन बाधितम् ॥३/८४॥
Na svabhāsaprathā bhrāntā svasaṃvedanasiddhitaḥ |
Svasaṃvedanasiddhatvaṃ na kathañcana bādhitam || 3/84 ||
The expansion of one’s own Light (sva-bhāsa-prathā) is (na) not confusion (bhrāntā), for it is the attainment of Self-knowledge (sva-saṃvedana-siddhitaḥ). Perfection of Self-knowledge (sva-saṃvedana-siddhatvam) is not at all (na…kathañcana) contradictory or obstructed (bādhitam). || 3/84 ||
बहिश्चन्द्रद्वयाभावात्तद्बाधोत्तरकालिका ।
ननु द्विचन्द्रानुभवे प्रथामात्रैकजीविते ॥३/८५॥
Bahiścandradvayābhāvāttadbādhottarakālikā |
Nanu dvicandrānubhave prathāmātraikajīvite || 3/85 ||
Because there are no two external moons (bahiḥ-candra-dvaya-abhāvāt) after such restriction is omitted (tat-bādha-uttara-kālikā), when two moons are perceived (dvi-candra-anubhave) only in a living being (eka-jīvite), it certainly (nanu) has the measure of expansion (prathā-mātrā). || 3/85 ||
स्वसंवेदनरूपस्य यदि बाधा भवेत्ततः ।
तदेकमयरूपत्वाद्भवेद्बाधापि बाधिता ॥३/८६॥
Svasaṃvedanarūpasya yadi bādhā bhavettataḥ |
Tadekamayarūpatvādbhavedbādhāpi bādhitā || 3/86 ||
If (yadi) hindrance (bādhā) of Self-knowledge (sva-saṃvedana-rūpasya) arises (bhavet), then (tataḥ) even (api) (that) restriction (bādhā) must be (bhavet) false (bādhitā), for It is unitary (tat-eka-maya-rūpatvāt). || 3/86 ||
तस्मान्निजोल्लेखमयं स्वस्वसंवेदनात्मकम् ।
संविद्देवी जगच्चित्रं निर्मिमीते स्वभित्तिकम् ॥३/८७॥
Tasmānnijollekhamayaṃ svasvasaṃvedanātmakam |
Saṃviddevī jagaccitraṃ nirmimīte svabhittikam || 3/87 ||
Therefore (tasmāt), the Goddess of Perception (saṃvit-devī) paints (nirmimīte) a manifold (citram) world (jagat) onto Her own canvas (sva-bhittikam), (which world) consists of one’s Innate Expansion (nija-ullekha-mayam), (and It has) the Nature of one’s Self-experience (sva-sva-saṃvedana-ātmakam). || 3/87 ||
विवर्तपरिणामादि न किञ्चित्संविदोऽधिकम् ।
यदसत्यादिकलनावशाद्विश्वस्य सम्भवः ॥३/८८॥
Vivartapariṇāmādi na kiñcitsaṃvido'dhikam |
Yadasatyādikalanāvaśādviśvasya sambhavaḥ || 3/88 ||
Illusory transformation, etc. (vivarta-pariṇāma-ādi), which (yat) is not something (na…kiñcit) additional (adhikam) to Consciousness (saṃvidaḥ), is the source (sambhavaḥ) of the universe (viśvasya) due to the influence of the ideas about non-existence, etc. (asatya-ādi-kalanā-vaśāt). || 3/88 ||
नचापि विश्ववैचित्र्यं तस्य स्याद्वासनात्मकम् ।
?यथर्द्धि प्रातिर्यादि?गम्भीरोदारसंविदः ॥३/८९॥
Nacāpi viśvavaicitryaṃ tasya syādvāsanātmakam |
?Yatharddhi prātiryādi?gambhīrodārasaṃvidaḥ || 3/89 ||
And (ca) not (na) even (api) the manifoldness of the universe (viśva-vaicitryam) (, which) actually (syāt) consists of its impressions (tasya…vāsanā-ātmakam), …?... of the Perception of the deep and exalted Consciousness (gambhīra-udāra-saṃvidaḥ). || 3/89 ||
उल्लिख्यमानं तद्रूपं नाम्ना वैचित्र्यशोभितम् ।
फेनवत्संविदुद्बुद्धं तत्सामर्थ्याद्विजृम्भते ॥३/९०॥
Ullikhyamānaṃ tadrūpaṃ nāmnā vaicitryaśobhitam |
Phenavatsaṃvidudbuddhaṃ tatsāmarthyādvijṛmbhate || 3/90 ||
Its nature (tat-rūpam) is called (nāmnā) (that which is) ‘expanding or appearing’ (ullikhyamānam) embellished by manifoldness (vaicitrya-śobhitam), (and It) comes forth from Consciousness (saṃvit-ut-buddham) (, and) blooms (vijṛmbhate) in Sameness with it (tat-sāmarthyāt) like the foam (of the ocean which is always in Oneness with the ocean) (phena-vat). || 3/90 ||
ईदृक्स्वातन्त्र्यमाश्रित्य संविदः पारमार्थिकम् ।
प्रमेयजातमखिलं स्थितं शक्यसमर्थनम् ॥३/९१॥
Īdṛksvātantryamāśritya saṃvidaḥ pāramārthikam |
Prameyajātamakhilaṃ sthitaṃ śakyasamarthanam || 3/91 ||
Having taken shelter (āśritya) in such (īdṛk) a Freedom (svātantryam) (That is) the Essence or True Nature (pāram-ārthikam) of Consciousness (saṃvidaḥ), the production of objects (prameya-jātam) remains (sthitam) as a whole (akhilam), capable of being contemplated (as the Reality of Universal Consciousness) (śakya-samarthanam). || 3/91 ||
प्रत्यक्षरूपमाश्रित्य विषयानुभवात्मकम् ।
महानयस्यानुगुणं चिद्रूपं प्रतिपादितम् ॥३/९२॥
Pratyakṣarūpamāśritya viṣayānubhavātmakam |
Mahānayasyānuguṇaṃ cidrūpaṃ pratipāditam || 3/92 ||
After resorting (āśritya) to sensory perception (pratyakṣa-rūpam), (which) consists of the experience of objects (viṣaya-anubhava-ātmakam), the Nature of Consciousness (cit-rūpam) is established (prati-pāditam) conformably (anuguṇam) to the Mahānaya (mahā-ānayasya). || 3/92 ||
बहुवक्तव्यता यस्मात्प्रमेयस्यास्य वर्तते ।
अतो विरम्यतेऽस्माभिर्दिङ्मात्रं तु प्रकाशितम् ॥३/९३॥
Bahuvaktavyatā yasmātprameyasyāsya vartate |
Ato viramyate'smābhirdiṅmātraṃ tu prakāśitam || 3/93 ||
Though (yasmāt) there is (vartate) much to be said about (bahu-vaktavya-tā) this (asya) objectivity (prameyasya), now (ataḥ) we (asmābhiḥ) stop (viramyate), and (tu) illuminate (prakāśitam) a mere indication (diṅ-mātram). || 3/93 ||
संविदः साश्रयाः काश्चित्काश्चनापि निराश्रयाः ।
तत्रापि तासां वैचित्र्यं सविकल्पाविकल्पतः ॥३/९४॥
Saṃvidaḥ sāśrayāḥ kāścitkāścanāpi nirāśrayāḥ |
Tatrāpi tāsāṃ vaicitryaṃ savikalpāvikalpataḥ || 3/94 ||
Some (kāścit) perceptions (saṃvidaḥ) have support (sāśrayāḥ), while (api) some (kāścanā) are without support (nirāśrayāḥ). Even (tatra…api) among them (tāsām), (there is) a variety (vaicitryam) due to being with or without imagination (savikalpa-avikalpataḥ). || 3/94 ||
तत्रापि बहुवैचित्र्यं नियतानियतात्मकम् ।
ज्ञानज्ञेयप्रपञ्चश्च तत्रापि बहुभूमिकः ॥३/९५॥
श्रद्धाश्रद्धाक्रियाजालफलानुगुणयोगतः ।
तत्रापि स्वर्गनरकाद्यनन्तमतिविभ्रमाः ॥३/९६॥
अतात्त्विका बन्धमोक्षविभेदा अपि तत्र च ।
अनन्तलोकसंस्थानः प्रभवाश्च तथाविधाः ॥३/९७॥
तथाश्यानं मनोभूमिमतिक्रम्यातिवर्तते ।
आश्यानसंविदंशस्य तदेतत्स्फूर्जितं मतम् ॥३/९८॥
अविकल्पनिजाभोगविमर्शात्ममयं च तत् ।
स्वच्छैकरूपस्वच्छन्दचिद्रसाश्यानतामयम् ॥३/९९॥
क्रमाक्रमपदावेशि प्रतिभारूषणादिके ।
अनन्तागाधगम्भीरे संविद्रूपे निमज्जति ॥३/१००॥
Tatrāpi bahuvaicitryaṃ niyatāniyatātmakam |
Jñānajñeyaprapañcaśca tatrāpi bahubhūmikaḥ || 3/95 ||
Śraddhāśraddhākriyājālaphalānuguṇayogataḥ |
Tatrāpi svarganarakādyanantamativibhramāḥ || 3/96 ||
Atāttvikā bandhamokṣavibhedā api tatra ca |
Anantalokasaṃsthānaḥ prabhavāśca tathāvidhāḥ || 3/97 ||
Tathāśyānaṃ manobhūmimatikramyātivartate |
Āśyānasaṃvidaṃśasya tadetatsphūrjitaṃ matam || 3/98 ||
Avikalpanijābhogavimarśātmamayaṃ ca tat |
Svacchaikarūpasvacchandacidrasāśyānatāmayam || 3/99 ||
Kramākramapadāveśi pratibhārūṣaṇādike |
Anantāgādhagambhīre saṃvidrūpe nimajjati || 3/100 ||
And there (tatra…api), the variety or the manifoldness of the ‘many’ (bahu-vaicitryam) is marked by restriction and its absence (niyatā-aniyatā-ātmakam). And (ca) the expansion of perception and the object of perception (jñāna-jñeya-pra-pañcaḥ) is thus (tatra…api) the stage or place for ‘the many’ (bahu-bhūmikaḥ).
And there (tatra…api), in accordance with the fruit of the snare of faith and disbelief (śraddhā-aśraddhā-kriyā-jāla-phala-anu-guṇa-yogataḥ), the infinite intellectual confusions about heaven, hell, etc. (svarga-naraka-ādi-ananta-mati-vibhramāḥ), though (api) cause (prabhavāḥ) distinctions between bondage and liberation (bandha-mokṣa-vibhedāḥ), are not essential (a-tāttvikāḥ).
Being such (tathā-vidhāḥ), even there --i.e. in such a case of confusion-- (tatra…ca) constant resting in the world (ananta-loka-saṃsthānaḥ) then (tathā) transcends (ativartate) the dried-up (āśyānam) ground of mind (manaḥ-bhūmim) by overstepping it (atikramya).
This (etat) is known (matam) as the (tat) destruction (sphūrjitam) of the portion (called) dried-up Consciousness (āśyāna-saṃvit-aṃśasya) consisting of Awareness appearing as the Enjoyment of one’s own Thoughtless Perception (avikalpa-nija-ābhoga-vimarśa-ātmā-mayam).
And (ca) the (tat) coagulation of the Juice of Spontaneous Consiousness (, which is) transparent (and) uniform (svaccha-eka-rūpa-svacchanda-cit-rasa-āśyānatā-mayam), enters the states of succession and non-succession (krama-akrama-pada-āveśi) (, and thus) bathing (nimajjati) in the hindrance, etc. of Splendour (pratibhā-rūṣaṇa-ādike) (, which hindrance, etc. is) the depth of the endless abyss (ananta-agādha-gambhīre) of the nature of perception (saṃvit-rūpe). || 3/96-100 ||
विश्वात्मकं तदन्यच्च रूपमेतद्यदीशितुः ।
अस्तिनास्ति व्यतिक्रान्तं सर्वाश्रयनिराश्रयम् ॥३/१०१॥
Viśvātmakaṃ tadanyacca rūpametadyadīśituḥ |
Astināsti vyatikrāntaṃ sarvāśrayanirāśrayam || 3/101 ||
This (etat) Nature (rūpam) of the Lord (īśituḥ) is that (tat) which (yat) consists of the world (viśva-ātmakam), but also transcends it (tat-anyat-ca), being devoid of all the shelters, while being all the shelters (sarva-āśraya-nirāśrayam). (Accordingly), it transgresses being and non-being (asti-nāsti-vyati-krāntam). || 3/101 ||
अप्रकाशप्रकाशात्माप्यसमञ्जसमञ्जसाम् ।
परां शक्तिं विना तस्य स्थितस्यापि स्वभावतः ॥३/१०२॥
Aprakāśaprakāśātmāpyasamañjasamañjasām |
Parāṃ śaktiṃ vinā tasya sthitasyāpi svabhāvataḥ || 3/102 ||
Despite (api) It exists (sthitasya…tasya) naturally (svabhāvataḥ), the Nature of both Light and Its absence (aprakāśa-prakāśa-ātmā) (remains ineffective) without (vinā) the Supreme (parām) Śakti (śaktim) (, Who contains) the appropriate and the inappropriate (asamañja-samañjasām). || 3/102 ||
चिच्चमत्कारविश्रान्तिवैक्लव्यादप्रतिष्ठितेः ।
असत्कल्पत्वमित्यस्य तदपेक्षित्वमिष्यते ॥३/१०३॥
Ciccamatkāraviśrāntivaiklavyādapratiṣṭhiteḥ |
Asatkalpatvamityasya tadapekṣitvamiṣyate || 3/103 ||
The (notion:) “it does not exist” (asat-kalpa-tvam…iti) is said to be (iṣyate) the (tat) requirement (apekṣitvam) of this (asya), because in confusion (apratiṣṭhiteḥ), the Repose (which) assumes the form of the Amazement of Awareness is weak (cit-camat-kāra-viśrānti-vaiklavyāt). || 3/103 ||
महेशस्यात्मविश्रान्तिः पराहन्तात्मिका हि या ।
तस्या अपि परावस्था भाति सूक्ष्मप्रभेदतः ॥३/१०४॥
Maheśasyātmaviśrāntiḥ parāhantātmikā hi yā |
Tasyā api parāvasthā bhāti sūkṣmaprabhedataḥ || 3/104 ||
(That) which is (yā) indeed (hi) the nature of Supreme Self-awareness (parā-ahanta-ātmikā) is the Great Lord’s (maha-īśasya) Resting on Himself (ātmā-viśrāntiḥ). (Though) (api) through a subtle distinction (sūkṣma-pra-bhedataḥ), the Supreme State (of Resting) (parā-avasthā) shines (bhāti) (even) in That (tasyāḥ…iti). || 3/104 ||
तद्देवीधाम यत्रासौ कान्दिशीको विभुर्भवेत् ।
भावाभावौ प्रकाशेऽन्तः प्रतिष्ठामधिगच्छतः ॥३/१०५॥
Taddevīdhāma yatrāsau kāndiśīko vibhurbhavet |
Bhāvābhāvau prakāśe'ntaḥ pratiṣṭhāmadhigacchataḥ || 3/105 ||
That (tat) is the Abode of the Goddess (devī-dhāma), where (yatra) He (asau) cannot hide, ‘as He is a kāndiśīka’ or ‘the flying one’ (kāndiśīkaḥ…iti) (, for He) becomes (bhavet) All-pervading (vibhuḥ). Being and non-being (bhāva-abhāvau) attain (adhigacchataḥ) repose (pratiṣṭhām) in (antaḥ) Light (prakāśe). || 3/105 ||
स चापि सकलापेक्षाशून्यायां चिच्चमत्कृतौ ।
तारतम्यादिकलनावासनावेधदूरगे ॥३/१०६॥
परविश्रान्तिपर्यन्ते सापि विश्राम्यति स्वतः ।
परप्रकाशविश्रान्तिदशायामपि ये स्थिताः ॥३/१०७॥
वासनावेधसंस्कारा भावाभावोभयात्मकाः ।
अतस्तान्ग्रसनीकृत्य या विश्रान्तिरनुत्तरा ॥३/१०८॥
सा देवी कथ्यते तस्या नयोऽसौ देवतानयः ।
यत्रावटे परिक्षीणो विटङ्कोऽसौ नयस्ततः ॥३/१०९॥
Sa cāpi sakalāpekṣāśūnyāyāṃ ciccamatkṛtau |
Tāratamyādikalanāvāsanāvedhadūrage || 3/106 ||
Paraviśrāntiparyante sāpi viśrāmyati svataḥ |
Paraprakāśaviśrāntidaśāyāmapi ye sthitāḥ || 3/107 ||
Vāsanāvedhasaṃskārā bhāvābhāvobhayātmakāḥ |
Atastāngrasanīkṛtya yā viśrāntiranuttarā || 3/108 ||
Sā devī kathyate tasyā nayo'sau devatānayaḥ |
Yatrāvaṭe parikṣīṇo viṭaṅko'sau nayastataḥ || 3/109 ||
Moreover (ca), even (api) that --i.e. such a Light-- (rests) (saḥ) on the Amazement of Awareness (cit-camat-kṛtau) (that is) free of all dependency (sakala-apekṣā-śūnyāyām). || 3/106ab ||
And (api) It --i.e. such an Amazement-- (sā) naturally (svataḥ) Rests (viśrāmyati) on the Highest State of Resting (para-viśrānti-paryante) (, in which) the impressions (, which) cause (the notions of) ‘more or less’, are far away (tāratamya-ādi-kalanā-vāsanā-vedha-dūrage).
Therefore (ataḥ), She (sā), Who (yā) (becomes) the Absolute (anuttarā) Repose (even for this --i.e. even for the Amazement of Awareness--) (viśrāntiḥ) after consuming (grasanīkṛtya) those (tān) which (ye) remain (sthitāḥ) even (api) in the stage called ‘Resting on Supreme Light’ (para-prakāśa-viśrānti-daśāyām) in the form of saṃskāra-s penetrated by/composed of impressions (vāsanā-vedha-saṃskārāḥ) (that) consist of the nature of the difference between being and non-being (bhāva-abhāva-ubhaya-ātmakāḥ), is called (kathyate) Devī or the Goddess (devī).
Her (tasyāḥ) Doctrine (nayaḥ) is the (asau) Doctrine of the Deities (of the senses) (devatā-nayaḥ). That (asau) Doctrine (exists) (nayaḥ…tataḥ) in that Abyss (avaṭe) in which (yatra) even the (concept of) ‘pinnacle’ (viṭaṅkaḥ) (is) vanished (parikṣīṇaḥ). || 3/106cd-109 ||
या कालग्रासविश्रान्तिस्तद्रूपं परमेशितुः ।
या तु विश्रान्तिविश्रान्तिस्तद्देवीरूपमिष्यते ॥३/११०॥
Yā kālagrāsaviśrāntistadrūpaṃ parameśituḥ |
Yā tu viśrāntiviśrāntistaddevīrūpamiṣyate || 3/110 ||
(That) which (yā) rests on the Consuming of Time (kāla-grāsa-viśrāntiḥ) is the (tat) Nature (rūpam) of the Supreme Lord (parama-īśituḥ). Though (tu) (that) which (yā) is the Resting Place for (such) a resting (viśrānti-viśrāntiḥ) is said to be (iṣyate) the (tat) Nature of the Goddess (devī-rūpam). || 3/110 ||
इत्थं सूक्षेक्षितारूपो भेदो’ यं परमेशयोः ।
ऐक्येऽपि दर्शितः सम्यक्प्रतीतिपरिशुद्धये ॥३/१११॥
Itthaṃ sūkṣekṣitārūpo bhedo’ yaṃ parameśayoḥ |
Aikye'pi darśitaḥ samyakpratītipariśuddhaye || 3/111 ||
Hence (ittham), this (ayaṃ) (observational) difference (bhedaḥ) between the two Supreme Lords (parama-īśayoḥ) (, realized through) a subtle glance --i.e. recognition-- (sūkṣa-īkṣitā-rūpaḥ) even (api) in (Their) Oneness (aikye) is explained (darśitaḥ) for the sake of the purification of perfect understanding (samyak-pratīti-pari-śuddhaye). || 3/111 ||
इत्थं संवेदनापेक्षा रूपे ज्ञप्तौ च सर्वथा ।
विश्वस्येति कथं पूर्वमुत्पत्तिरिति संशयम् ॥३/११२॥
Itthaṃ saṃvedanāpekṣā rūpe jñaptau ca sarvathā |
Viśvasyeti kathaṃ pūrvamutpattiriti saṃśayam || 3/112 ||
Thus (ittham), a doubt rises (saṃśayam…iti): how (katham) the (so-called) universe (viśvasya…iti) arises (utpattiḥ) at first (to perceive it) (pūrvam), (if its appearance is) ‘dependent on the perception’ (saṃvedana-āpekṣā) of form (rūpe) and (ca) (its) understanding (jñaptau) everywhere (sarvathā)? || 3/112 ||
छेत्तुं व्योमेश्वरीचक्रं स्फुटमत्र प्रकाश्यते ।
निरावरणचित्सिन्धौ स्फुरत्तासारसुन्दरम् ॥३/११३॥
परप्रकाशविश्रान्तिर्यत्र विश्राम्यति स्वयम् ।
तद्देवीरूपमत्रान्तः प्रथमस्पन्दनात्मना ॥३/११४॥
Chettuṃ vyomeśvarīcakraṃ sphuṭamatra prakāśyate |
Nirāvaraṇacitsindhau sphurattāsārasundaram || 3/113 ||
Paraprakāśaviśrāntiryatra viśrāmyati svayam |
Taddevīrūpamatrāntaḥ prathamaspandanātmanā || 3/114 ||
To dispel (such a doubt) (chettum), the Wheel of Vyomeśvarī (vyoma-īśvarī-cakram) is clearly (sphuṭam) Illuminated (prakāśyate) in the Ocean of Unveiled Consciousness (nirāvaraṇa-cit-sindhau…atra) (as) the Beauty of the Essence of Vibration (sphurattā-sāra-sundaram), in which (yatra) (the State of) Resting in Supreme Light (para-prakāśa-viśrāntiḥ) Itself (svayam) reposes (viśrāmyati). The (tat) Nature of the Goddess (devī-rūpam) (shines) there (atra…antaḥ) through the Nature of Primordial Vibration (prathama-spandana-ātmanā). || 3/113-114 ||
पञ्चाकाशमयं चक्रं विश्वबीजं तथोदितम् ।
सर्वापेक्षाविरहितं स्वोच्चलत्तास्वरूपकम् ॥३/११५॥
Pañcākāśamayaṃ cakraṃ viśvabījaṃ tathoditam |
Sarvāpekṣāvirahitaṃ svoccalattāsvarūpakam || 3/115 ||
Therefore (tathā), the Wheel (cakram) (which) consists of the five voids (pañca-ākāśa-mayam) (and) is the Seed --i.e. the Source-- of the world (viśva-bījam) rises (uditam) (as) one’s own State of Expansion (sva-uccalattā-svarūpakam) (that is) free of all dependencies (sarva-apekṣā-virahitam). || 3/115 ||
तत्रापि चान्यत्संवित्खमन्येषां नभसां परम् ।
तन्मयं च तदुत्तीर्णं व्यापकत्वेन वर्तते ॥३/११६॥
Tatrāpi cānyatsaṃvitkhamanyeṣāṃ nabhasāṃ param |
Tanmayaṃ ca taduttīrṇaṃ vyāpakatvena vartate || 3/116 ||
Nevertheless (tatra…api), any other (ca…anyat) Sky of Consciousness (saṃvit-kham) (which is) made of that (tat-mayam) and also (ca) transcends that --i.e. the world-- (tat-uttīrṇam), (and) exists (vartate) through Universal Pervasion (vyāpakatvena), is superior (param) to the heavens (nabhasām) of others (anyeṣām). || 3/116 ||
प्रथमप्रतिभारूपा व्योमेशी सेयमुच्यते ।
खेचर्यादिस्वरूपं यत्तदस्या एव जृम्भितम् ॥३/११७॥
Prathamapratibhārūpā vyomeśī seyamucyate |
Khecaryādisvarūpaṃ yattadasyā eva jṛmbhitam || 3/117 ||
This (iyam) Appearance of the Primordial Splendour (prathama-pratibhā-rūpā) is said to be (ucyate) Vyomeśī or the Mistress of the Sky (vyomeśī…sā). That (tat) which (yat) assumes (the) Nature of Khecarī, etc. (khecarī-ādi-svarūpam), is only (eva) Her (asyāḥ) Blooming (jṛmbhitam). || 3/117 ||
प्रत्येकं सामरस्येन देवीपञ्चकमञ्चितम् ।
स्वातन्त्र्योल्लासकोद्रेकप्राधान्यात्पृथगुच्यते ॥३/११८॥
Pratyekaṃ sāmarasyena devīpañcakamañcitam |
Svātantryollāsakodrekaprādhānyātpṛthagucyate || 3/118 ||
The five Goddesses (devī-pañcakam) are honoured (añcitam) one by one (pratyekam) by (keeping Their) Unity (sāmarasyena), (though They are) mentioned (ucyate) separately (pṛthak) mainly because of the Supremacy of the Play of Freedom (svātantrya-ullāsaka-udreka-prādhānyāt). || 3/118 ||
शब्दाद्यनुभवस्थाने संवित्स्पन्दादिरूपणी ।
प्रत्येकं सूक्ष्मया वृत्त्या स्वौचित्येनानुभूयते ॥३/११९॥
Śabdādyanubhavasthāne saṃvitspandādirūpaṇī |
Pratyekaṃ sūkṣmayā vṛttyā svaucityenānubhūyate || 3/119 ||
When the perception of sound etc. persists (śabda-ādi-anubhava-sthāne), Consciousness (saṃvit) has metaphorical descriptions like Spanda, etc. (spanda-ādi-rūpaṇī), (and She) is experienced (anubhūyate) through subtle (sūkṣmayā) activities (vṛttyā) suitable for them (svaucityena) one by one (pratyekam). || 3/119 ||
इत्थं प्रत्येकविषये पञ्चानुभवबृंहितम् ।
सामरस्यात्मना सर्वं देवीचक्रं प्रकाशते ॥३/१२०॥
Itthaṃ pratyekaviṣaye pañcānubhavabṛṃhitam |
Sāmarasyātmanā sarvaṃ devīcakraṃ prakāśate || 3/120 ||
Hence (ittham), the Wheel of the Goddess (devī-cakram), nourished by the fivefold perception (pañca-anubhava-bṛṃhitam) of each sense-object (prati-eka-viṣaye), shines (prakāśate) as the whole world (sarvam) by means of Oneness (sāmarasya-ātmanā). || 3/120 ||
एवं पञ्चात्मकं विश्वं सिद्धं स्वानुभवेन यत् ।
पञ्चाकाशतया पूर्वं तदुक्तं संविदात्मना ॥३/१२१॥
Evaṃ pañcātmakaṃ viśvaṃ siddhaṃ svānubhavena yat |
Pañcākāśatayā pūrvaṃ taduktaṃ saṃvidātmanā || 3/121 ||
Therefore (evam), that (tat) fivefold (pañca-ātmakam) universe (viśvam) which (yat) has been explained (uktam) previously (pūrvam) is acquired (siddham) through one’s own personal experience (sva-anubhavena) (that is) the Essence of Consciousness or Perception (saṃvit-ātmanā) (appearing as) the fivefold state of the Sky (pañca-ākāśa-tayā). || 3/121 ||
परप्रकाशप्राधान्याच्चिदाद्यं शक्तिपञ्चकम् ।
परविश्रान्तिविश्रान्तिप्राधान्यात्त्विदमिष्यते ॥३/१२२॥
Paraprakāśaprādhānyāccidādyaṃ śaktipañcakam |
Paraviśrāntiviśrāntiprādhānyāttvidamiṣyate || 3/122 ||
Because of the Glory of Supreme Light (para-prakāśa-prādhānyāt), and also (tu) because of the Glory of Resting in Supreme Repose (para-viśrānti-viśrānti-prādhānyāt), this --i.e. universe-- (idam) is to be accepted (iṣyate) as the Five Powers (śakti-pañcakam) beginning with Cit or Consciousness (cit-ādyam). || 3/122 ||
व्यापकत्वं च नित्यत्वं पूर्णत्वं सर्ववेदिताम् ।
सर्वकर्तृत्वमित्येतत्शक्तिपञ्चकलक्षणम् ॥३/१२३॥
Vyāpakatvaṃ ca nityatvaṃ pūrṇatvaṃ sarvaveditām |
Sarvakartṛtvamityetatśaktipañcakalakṣaṇam || 3/123 ||
Omnipresence (vyāpaka-tvam), Omnipotence (sarva-kartṛ-tvam), Eternality (nitya-tvam), Omniscience (sarva-veditām) and (ca) Fullness (pūrṇa-tvam) are (iti) the characteristics of these Five Powers (etat-śakti-pañcaka-lakṣaṇam). || 3/123 ||
स्वरूपलाभो विश्वस्य पूर्वं ज्ञप्तिस्ततः परम् ।
ज्ञानाधिकत्वात्सिद्धेस्तु स तु चिन्मात्रलक्षणः ॥३/१२४॥
Svarūpalābho viśvasya pūrvaṃ jñaptistataḥ param |
Jñānādhikatvātsiddhestu sa tu cinmātralakṣaṇaḥ || 3/124 ||
At first (pūrvam), understanding the Essential Nature (sva-rūpa-lābhaḥ) of the universe (takes place) (viśvasya), then (tataḥ…param) Realization (occurs) (jñaptiḥ). When Knowledge is predominant (jñāna-ādhikatvāt) due to (Spiritual) Success (siddheḥ…tu), that Essential Nature of the universe (saḥ…tu) (appears as) nothing but Consciousness (cit-mātra-lakṣaṇaḥ). || 3/124 ||
इत्थं विश्वस्य संस्थानं प्रथमं संविदात्मना ।
पश्वात्मकेन स्फुरितं परशक्तिस्वभावतः ॥३/१२५॥
Itthaṃ viśvasya saṃsthānaṃ prathamaṃ saṃvidātmanā |
Paśvātmakena sphuritaṃ paraśaktisvabhāvataḥ || 3/125 ||
Therefore (ittham), the Primordial (prathamam) Existence (saṃsthānam) of the universe (viśvasya) is throbbing (sphuritam) through the Essence of Consciousness (saṃvit-ātmanā), (which) appears as the limited being (paśu-ātmakena) naturally according to the power of difference (para-śakti-svabhāvataḥ). || 3/125 ||
स्वप्रकाशात्मकानन्दस्फूर्तिबिन्दुक्रमात्मकः ।
चक्रपञ्चकविष्फारो व्योमेश्यादिमयः स्थितः ॥३/१२६॥
Svaprakāśātmakānandasphūrtibindukramātmakaḥ |
Cakrapañcakaviṣphāro vyomeśyādimayaḥ sthitaḥ || 3/126 ||
The Expansion of the Fivefold Wheel (of the Goddess) (cakra-pañcaka-viṣphāraḥ) consisting of Vyomesī, etc. (vyoma-īśī-ādi-mayaḥ) is established (sthitaḥ) as the sequence (which unfolds) as the Center in which the Bliss of one’s own Light pulsates (sva-prakāśa-ātmaka-ānanda-sphūrti-bindu-krama-ātmakaḥ). || 3/126 ||
अक्रमोऽपि क्रमात्मायमुपदेशभुवि स्थितः ।
तत्तत्प्रतीतिवैचित्र्यविभागप्रतिपादनात् ॥३/१२७॥
Akramo'pi kramātmāyamupadeśabhuvi sthitaḥ |
Tattatpratītivaicitryavibhāgapratipādanāt || 3/127 ||
Despite it is (api) without succession (akramaḥ), this (ayam) sequential reality (krama-ātmā) is established (sthitaḥ) in the domain of instructions (upa-deśa-bhuvi), for it bestows isolation from the diversity of various convictions (tat-tat-pratīti-vaicitrya-vibhāga-prati-pādanāt). || 3/127 ||
तदेव संविदो रूपं पञ्चात्मत्वेन संस्फुरत् ।
सामरस्यात्मना पूर्वं व्योमेशीचक्रमुच्यते ॥३/१२८॥
Tadeva saṃvido rūpaṃ pañcātmatvena saṃsphurat |
Sāmarasyātmanā pūrvaṃ vyomeśīcakramucyate || 3/128 ||
Only (eva) the (tat) Nature (rūpam) of Consciousness (saṃvidaḥ) throbs (saṃsphurat) through the Fivefold Essence (pañcā-ātmatvena). (It is) the First (pūrvam), known (ucyate) as the Wheel of Vyomeśī (vyomeśī-cakram) (, which is pulsating) by holding the unity (of Her wheels) (sāmarasya-ātmanā). || 3/128 ||
गुरोः स्वरूपमेतच्च सर्वावरणभेदकम् ।
परस्वरूपविश्रान्तिसमावेशनतत्परम् ॥३/१२९॥
Guroḥ svarūpametacca sarvāvaraṇabhedakam |
Parasvarūpaviśrāntisamāveśanatatparam || 3/129 ||
And (ca) this (etat) is the Essential Nature (sva-rūpam) of the Guru (guroḥ) (, which) destroys all the limitations (sarva-āvaraṇa-bhedakam), (as) His sole desire is to bestow absorption into the Supreme Nature, (in which) Repose is attained (para-sva-rūpa-viśrānti-samāveśana-tat-param). || 3/129 ||
एतस्य ज्ञप्तिमात्रेण देहाद्यावरणक्षयः ।
पूजनेन तु संरूढिरतः पूज्यतमं हि तत् ॥३/१३०॥
Etasya jñaptimātreṇa dehādyāvaraṇakṣayaḥ |
Pūjanena tu saṃrūḍhirataḥ pūjyatamaṃ hi tat || 3/130 ||
Merely understanding (jñapti-mātreṇa) this (etasya), the destruction of the coverings like the body, etc. (takes place) (deha-ādi-āvaraṇa-kṣayaḥ). (Since Spiritual) growth (saṃrūḍhiḥ) (happens) through Worship (pūjanena…tu); hence (ataḥ), It --i.e. the Essential Nature of the Guru-- (tat) is without doubt (hi) worthy of Worship (pūjya-tamam). || 3/130 ||
निश्शेषविश्वविभवप्रतिपत्तिहेतुर्-
व्योमेश्वरीप्रथमचक्रनिरूपणेन ।
लब्ध्वावधानवशतः कृतिनो भजन्त
आद्यन्तवर्जितपदं परमात्मनिष्ठाः ॥३/१३१॥
Niśśeṣaviśvavibhavapratipattihetur-
vyomeśvarīprathamacakranirūpaṇena |
Labdhvāvadhānavaśataḥ kṛtino bhajanta
ādyantavarjitapadaṃ paramātmaniṣṭhāḥ || 3/131 ||
By investigating the Primordial Wheel of Vyomeśvarī (vyoma-īśvarī-prathama-cakra-nirūpaṇena), the source of the complete understanding of the Glory of the universe (is revealed) (niś-śeṣa-viśva-vibhava-prati-patti-hetuḥ). Having attained (labdhvā) the State beyond beginning and end (ādi-anta-varjita-padam), wise (kṛtinaḥ) devotees (bhajantaḥ) rest on the Supreme Self (parama-ātmā-niṣṭhāḥ) in consequence of the Power of Attention (avadhāna-vaśataḥ). || 3/131 ||
इति श्रीमहानयप्रकशे व्योमेश्वरीचक्रनिरूपणं नाम तृतीयोल्लासः॥
Iti śrīmahānayaprakaśe vyomeśvarīcakranirūpaṇaṃ nāma tṛtīyollāsaḥ ||
Here ends (iti) the Third Outpouring (tritīya-ullāsaḥ) with the name of (nāma) ‘Vyomeśvarīcakranirūpaṇaṃ or ‘Investigation of the Wheel of Vyomeśvarī or the Mistress of the Sky’ (vyoma-īśvarī-cakra-nirūpaṇam) in venerable Mahānayaprakāśa (śrī-mahā-ānaya-prakāśe). ||
Fourth Outpouring: Prakāśacakranirūpaṇam
Investigation of the Wheel of Prakāśa or Light
नानानुभवविलासप्रसरणबीजस्वरूपमविभिन्नम् ।
ज्ञात्वा स्वयुक्तिगर्भं प्रकाशचक्रक्रमं तनुमः ॥४/१॥
Nānānubhavavilāsaprasaraṇabījasvarūpamavibhinnam |
Jñātvā svayuktigarbhaṃ prakāśacakrakramaṃ tanumaḥ || 4/1 ||
After understanding (jñātvā) the Undivided (avibhinnam) Essential Nature of the Seed that manifests as the paly of various experiences (nānā-anubhava-vilāsa-prasaraṇa-bīja-svarūpam), we display the Path of the Prakāśacakram or the Wheel of Light (prakāśa-cakra-kramam) (, which is) filled with its own specific way of reasoning (sva-yukti-garbham). || 4/1 ||
पञ्चात्मकं स्वचक्रं यत्प्रथितं संविदात्मना ।
ज्ञानक्रियात्मकत्वेन प्रत्येकं तद्द्विधा मतम् ॥४/२॥
Pañcātmakaṃ svacakraṃ yatprathitaṃ saṃvidātmanā |
Jñānakriyātmakatvena pratyekaṃ taddvidhā matam || 4/2 ||
One’s fivefold Wheel (tat…sva-cakram…pañca-ātmakam), which (yat) expands (prathitam) as perception (saṃvid-ātmanā), is considered (matam) twofold in each of its aspects (pratyekam…tat-dvidhā), as it is nothing but ‘knowledge’ and ‘action’ (jñāna-kriyā-ātmaka-tvena). || 4/2 ||
बुद्धिकर्मेन्द्रियव्रातौ स्थितौ ज्ञानक्रियात्मना ।
दशधाप्याप्तिसारत्वात्तयोरपि परिस्फुटम् ॥४/३॥
Buddhikarmendriyavrātau sthitau jñānakriyātmanā |
Daśadhāpyāptisāratvāttayorapi parisphuṭam || 4/3 ||
(These) two groups of the organs of cognition and action (buddhi-karma-indriya-vrātau) exist (sthitau) as ‘knowledge’ and ‘action’ (respectively) (jñāna-kriyā-ātmanā), though in a tenfold way (daśa-dhā…api), for even these two groups are clearly manifest as essentially one (parisphuṭam…āpti-sāra-tvāt…tayoḥ…api). || 4/3 ||
आश्रये बुद्धिमनसी स्थिते सामान्यरूपतः ।
एवं द्वादशकं यत्र प्रकाशकलिलात्मकम् ॥४/४॥
Āśraye buddhimanasī sthite sāmānyarūpataḥ |
Evaṃ dvādaśakaṃ yatra prakāśakalilātmakam || 4/4 ||
The intellect and the mind (buddhi-manasī) rest (sthite) in (their own) seat (āśraye) on account of their uniform nature (sāmānya-rūpataḥ); where (yatra) thus (evam) this twelvefold reality is filled with Prakāśa or Light (dvādaśakam…prakāśa-kalilā-ātmakam). || 4/4 ||
अविभिन्नतयोत्पन्ननिर्विकल्पमयप्रथम् ।
प्रकाशचक्रपूज्यं * * * द्वादशधा स्थितम् ॥४/५॥
Avibhinnatayotpannanirvikalpamayapratham |
Prakāśacakrapūjyaṃ * * * dvādaśadhā sthitam || 4/5 ||
Perception, (which) remains twelvefold, (and is) imbued with acquired thoughtlessness (utpanna-nirvikalpa-maya-pratham…dvādaśadhā…sthitam), is to be worshipped in the Wheel of Prakāśa or Light (prakāśa-cakra-pūjyam) as being undivided (avibhinna-tayā). || 4/5 ||
संवित्कदम्बकगुहास्थितं सिद्धनिषेवितम् ।
प्रकाशमात्रप्राधान्यादन्वर्थं नामतः स्थितम् ॥४/६॥
Saṃvitkadambakaguhāsthitaṃ siddhaniṣevitam |
Prakāśamātraprādhānyādanvarthaṃ nāmataḥ sthitam || 4/6 ||
(As) observed by the Siddha-s or perfected beings (siddha-niṣevitam), (such a Truth) rests in the Cave of the multitude of perceptions (saṃvit-kadambaka-guhā-āsthitam). It remains (sthitam) obvious (anvartham) according to its name (nāmataḥ), for it is predominantly Light (prakāśa-mātra-prādhānyāt). || 4/6 ||
प्रमाणसृष्टिप्रवणा अत्र संविन्मरीचयः ।
अवधानधनैर्ज्ञेया द्वादशात्माविशुद्धये ॥४/७॥
Pramāṇasṛṣṭipravaṇā atra saṃvinmarīcayaḥ |
Avadhānadhanairjñeyā dvādaśātmāviśuddhaye || 4/7 ||
Here (atra), the Rays of Consciousness (saṃvit-marīcayaḥ) are intent upon manifesting perception (pramāṇa-sṛṣṭi-pravaṇāḥ). They are to be known (jñeyāḥ) through the treasure of Attention (avadhāna-dhanaiḥ) for a perfect clarification of the Essence of the twelve (senses) (dvādaśa-ātmā-viśuddhaye). || 4/7 ||
संमूर्च्छितप्रकाशात्मा मरीचीनामयं चयः ।
देशकालक्रियारूपकलासृष्टिलयावनिः ॥४/८॥
Saṃmūrcchitaprakāśātmā marīcīnāmayaṃ cayaḥ |
Deśakālakriyārūpakalāsṛṣṭilayāvaniḥ || 4/8 ||
This (ayam) multitude (cayaḥ) of the Rays (marīcīnām) is the coagulation of Prakāśa or Light (saṃmūrcchita-prakāśa-ātmā); (and it serves) as the ground for the manifestation and dissolution of that power (which) assumes the nature of activities (that occur) in spatial and temporal (limitations) (deśa-kāla-kriyā-rūpa-kalā-sṛṣṭi-layā-avaniḥ). || 4/8 ||
मासराश्यादिरूपोऽपि द्वादशात्मानुभूयते ।
कालक्रमो बहिस्तत्तद्भावभावकसंवृतः ॥४/९॥
Māsarāśyādirūpo'pi dvādaśātmānubhūyate |
Kālakramo bahistattadbhāvabhāvakasaṃvṛtaḥ || 4/9 ||
The twelvefold nature (dvā-daśa-ātmā) is seen (anubhūyate) even (api) in the number of months and zodiac signs, etc. (māsa-rāśi-ādi-rūpaḥ). (Such) is the external (bahiḥ) succession of Time (kāla-kramaḥ), filled with various imaginations (tat-tat-bhāva-bhāvaka-saṃvṛtaḥ). || 4/9 ||
प्रमाणसृष्टिसंरम्भलम्पटासु मरीचिषु ।
बहिर्मुखास्वहङ्कारो निलीनोऽत्र व्यवस्थितः ॥४/१०॥
Pramāṇasṛṣṭisaṃrambhalampaṭāsu marīciṣu |
Bahirmukhāsvahaṅkāro nilīno'tra vyavasthitaḥ || 4/10 ||
Ahaṅkāra or false-I (ahaṅkāraḥ) is established (vyavasthitaḥ) there (atra) hidden (nilīnaḥ) in the externally oriented (bahiḥ-mukhāsu) Rays (of Consciousness) (marīciṣu), (which) are eager to grasp the manifestation of perception (pramāṇa-sṛṣṭi-saṃrambha-lampaṭāsu). || 4/10 ||
अन्तःस्पन्दप्रधानत्वात्खे निरावरणात्मनि ।
चरन्त्या एव विष्फारः खेचर्या द्वादशात्मना ॥४/११॥
Antaḥspandapradhānatvātkhe nirāvaraṇātmani |
Carantyā eva viṣphāraḥ khecaryā dvādaśātmanā || 4/11 ||
Due to the predominance of Inner Vibration (antaḥ-spanda-pradhānatvāt) in the unveiled (nirāvaraṇa-ātmani) Sky (of Consciousness) (khe), an expansion (viṣphāraḥ) of Khecarī (takes place) (khecaryāḥ) as the Essence of the twelve (senses) (dvā-daśa-ātmanā), merely (eva) by moving (in the Sky) (carantyāḥ). || 4/11 ||
ज्ञानक्रियासामरस्यमयशक्तिस्वभावतः ।
तदाकारमयत्वेन पूर्वं विश्वस्य सम्भवः ॥४/१२॥
Jñānakriyāsāmarasyamayaśaktisvabhāvataḥ |
Tadākāramayatvena pūrvaṃ viśvasya sambhavaḥ || 4/12 ||
Then (tadā), due to the fundamental nature of Śakti, which consists of the unity of knowledge and action (jñāna-kriyā-sāmarasya-maya-śakti-sva-bhāvataḥ); the universe (viśvasya) originally (pūrvam) arises (sambhavaḥ) by being composed of its very form (tat-ākāra-maya-tvena). || 4/12 ||
ततः प्रमाणरूपेण द्वादशात्मतयोदयः ।
ज्ञानक्रियासामरस्यात्किञ्चिदुद्रेकलक्षणः ॥४/१३॥
Tataḥ pramāṇarūpeṇa dvādaśātmatayodayaḥ |
Jñānakriyāsāmarasyātkiñcidudrekalakṣaṇaḥ || 4/13 ||
Therefore (tataḥ), since ‘cognition’ and ‘activity’ are one (jñāna-kriyā-sāmarasyāt), an appearance (takes place) (udayaḥ) through the Essence of the twelve (senses) (dvā-daśa-ātmatayā) in the form of perception (pramāṇa-rūpeṇa), marked by the predominance of ‘something’ --i.e. objects-- (kiñcid-udreka-lakṣaṇaḥ). || 4/13 ||
अत्र दत्तावधानानां देशकालक्रियात्मनः ।
कालक्रमस्य सहसा ग्रासो भवति योगिनाम् ॥४/१४॥
Atra dattāvadhānānāṃ deśakālakriyātmanaḥ |
Kālakramasya sahasā grāso bhavati yoginām || 4/14 ||
For attentive yogin-s (datta-avadhānānām…yoginām), there (atra) manifests (bhavati) a forceful (sahasā) devouring (grāsaḥ) of the succession of Time (kāla-kramasya) characterized by spatial and temporal activities (deśa-kāla-kriyā-ātmanaḥ). || 4/14 ||
स्वभावावरकत्वेन ये लोकस्य व्यवस्थिताः ।
ज्ञानिनः स्वस्वरूपस्य विष्फारस्तैस्तु तन्यते ॥४/१५॥
Svabhāvāvarakatvena ye lokasya vyavasthitāḥ |
Jñāninaḥ svasvarūpasya viṣphārastaistu tanyate || 4/15 ||
(Those) who (ye) reside (vyavasthitāḥ) in the world (lokasya) while concealing their Essential Nature (sva-bhāva-āvarakatvena) are the Knowers (jñāninaḥ) of one’s True Nature (sva-sva-rūpasya). (Such aforesaid) Expansion (viṣphāraḥ) expands (tanyate) only (tu) through them (taiḥ). || 4/15 ||
अतः कालक्रमस्यास्य द्वादशात्मा य उद्भवः ।
स एवं सन्निविष्टान्तग्रासेन सहसावनिः ॥४/१६॥
Ataḥ kālakramasyāsya dvādaśātmā ya udbhavaḥ |
Sa evaṃ sanniviṣṭāntagrāsena sahasāvaniḥ || 4/16 ||
Hence (ataḥ), that (saḥ) which (yaḥ) is the Essence of the twelve (senses) (dvā-daśa-ātmā) is the Ground (avaniḥ) (, which) becomes visible (udbhavaḥ) in this way (evam) through the vehement (and) deep consuming (sahasā…sat-niviṣṭa-anta-grāsena) of this (asya) succession of Time (kāla-kramasya). || 4/16 ||
इति कथितमुदारयुक्तियोगादनुभवभूमिगतं प्रकाशचक्रम् ।
गुरुवरमुखसम्प्रदायगम्यं
परमसमाधिमतामतन्द्रितं स्यात् ॥४/१७॥
Iti kathitamudārayuktiyogādanubhavabhūmigataṃ prakāśacakram |
Guruvaramukhasampradāyagamyaṃ
paramasamādhimatāmatandritaṃ syāt || 4/17 ||
This is (iti) the Wheel of Prakāśa or Light (prakāśa-cakram) connected with the stage of perception (anubhava-bhūmi-gatam), (and) explained (kathitam) according to its proper way of reasoning (udāra-yukti-yogāt). (This Wheel) is to be perceived through the Oral Transmission arising from the mouth of the best Guru (guru-vara-mukha-sampradāya-gamyam). (It) is active (atandritam) (, and is) actually (syāt) known as Supreme Samādhi (parama-samādhi-matām). || 4/17 ||
इति श्रीमहानयप्रकाशे प्रकाशचक्रनिरूपणं नाम चतुर्थोल्लासः॥
Iti śrīmahānayaprakāśe prakāśacakranirūpaṇaṃ nāma caturthollāsaḥ ||
Here ends (iti) the Fourth Outpouring (caturtha-ullāsaḥ) with the name of (nāma) ‘Prakāśacakranirūpaṇam’ or ‘Investigation of the Wheel of Prakāśa or Light’ (prakāśa-cakra-nirūpaṇam) in venerable Mahānayaprakāśa (śrī-mahā-ānaya-prakāśe). ||
Fifth Outpouring: Ānandacakranirūpaṇam
Investigation of the Wheel of Ānanda or Bliss
स्वात्मप्रमेयमयनिर्मितपूर्णभावा-
दिच्छानुरूपविभवेन समुल्लसन्त्यः ।
चिद्रश्मयो न च चमत्कृतयो हि यस्मिन्-
नानन्दचक्रमधुना तदिदं प्रवच्मः ॥५/१॥
Svātmaprameyamayanirmitapūrṇabhāvā-
dicchānurūpavibhavena samullasantyaḥ |
Cidraśmayo na ca camatkṛtayo hi yasmin-
nānandacakramadhunā tadidaṃ pravacmaḥ || 5/1 ||
The Rays of Consciousness (cit-raśmayaḥ) emerge (samullasantyaḥ) in accordance with Divine Will (icchā-anurūpa-vibhavena), but they do not (na…ca) bestow amazement (camat-kṛtayaḥ…hi); therefore (yasmin), now we indeed talk about that (tat-idam…pravacmaḥ) by (illuminating) the Nectar of the Ānandacakra, the Wheel of Bliss (ānanda-cakra-madhunā), since when perfect existence is realized, it is composed of object that is not different from one’s own Self (svātma-prameya-maya-nirmita-pūrṇa-bhāvāt). || 5/1 ||
प्रकाशचक्रं यत्पूर्वं प्रमाणाद्विनिरूपितम् ।
विषयाभोगविभवा प्रसृतेच्छास्य पूर्यते ॥५/२॥
Prakāśacakraṃ yatpūrvaṃ pramāṇādvinirūpitam |
Viṣayābhogavibhavā prasṛtecchāsya pūryate || 5/2 ||
(It is) the Wheel of Prakāśa or Light (prakāśa-cakram) which (yat) was previously (pūrvam) pointed out (vinirūpitam) from (the viewpoint) of pramāṇa or perception (pramāṇāt). (Now,) the Glory of the enjoyment of (sense) objects --i.e. prameya-- (viṣayā-ābhoga-vibhavā), (which) comes forth (from Prakāśacakra as) (prasṛtā) Its (asya) Desire (icchā), is to be fulfilled (pūryate). || 5/2 ||
तन्मात्राभूतरूपं च संविदाश्यानतामयम् ।
पञ्चात्मकं यद्विषयस्वरूपमनुभूयते ॥५/३॥
Tanmātrābhūtarūpaṃ ca saṃvidāśyānatāmayam |
Pañcātmakaṃ yadviṣayasvarūpamanubhūyate || 5/3 ||
And (ca) the nature of the bhūta-s or gross elements and the tanmātra-s or subtle elements (tan-mātrā-bhūta-rūpam), which (yat) is the coagulation of Consciousness (saṃvit-āśyānatā-mayam), is experienced (anubhūyate) as the fivefold (pañca-ātmakam) essence of the objects of the senses (viṣaya-sva-rūpam). || 5/3 ||
तत्र संविन्मरीचीनां बुद्धिकर्मेन्द्रियात्मनाम् ।
विषयाभोगनिर्ज्ञातनिर्विकल्पप्रतिष्ठिते ॥५/४॥
ऐकध्याद्बुद्धिमनसोर्य एकादशधोद्यमः ।
षोडशात्मा स सञ्जातो विषयाभोगपूरणात् ॥५/५॥
Tatra saṃvinmarīcīnāṃ buddhikarmendriyātmanām |
Viṣayābhoganirjñātanirvikalpapratiṣṭhite || 5/4 ||
Aikadhyādbuddhimanasorya ekādaśadhodyamaḥ |
Ṣoḍaśātmā sa sañjāto viṣayābhogapūraṇāt || 5/5 ||
There (tatra), when someone is established in thoughtlessness, which perfectly understands the enjoyment of the objects (viṣayā-ābhoga-nirjñāta-nirvikalpa-pratiṣṭhite) of the Rays of Consciousness (saṃvit-marīcīnām) that manifests as the organs of knowledge and action (buddhi-karma-indriya-ātmanām), the (saḥ) sixteenfold (ṣoḍaśa-ātmā) emergence (udyamaḥ) of the intellect and the mind (buddhi-manasoḥ) occurs (sañjātaḥ), which (yaḥ) becomes elevenfold (ekādaśadhā) at once (aikadhyāt), since the enjoyment of sense-objects is fulfilled (this way) (viṣayā-ābhoga-pūraṇāt). || 5/4-5 ||
आनन्दचक्रं तदिदं षोडशात्मतया स्थितम् ।
चिन्मरीचिचमत्कारप्रमेयोल्लेखदन्तुरम् ॥५/६॥
Ānandacakraṃ tadidaṃ ṣoḍaśātmatayā sthitam |
Cinmarīcicamatkāraprameyollekhadanturam || 5/6 ||
This (tat…idam) Ānandacakra or ‘the Wheel of Bliss’ (ānanda-cakram) remains (sthitam) sixteenfold (ṣoḍaśa-ātmatayā), (and it is) full of the appearance of the ‘astonishment-bestowing’ objects of the Rays of Consciousness (cit-marīci-camat-kāra-prameya-ullekha-danturam). || 5/6 ||
स्वस्वरूपापरित्यागात्प्रमेयीकरणं हि यत् ।
स्वात्मनो दुर्घटैश्वर्यप्रतिपादनलक्षणम् ॥५/७॥
Svasvarūpāparityāgātprameyīkaraṇaṃ hi yat |
Svātmano durghaṭaiśvaryapratipādanalakṣaṇam || 5/7 ||
By abandoning one’s True Nature (sva-sva-rūpā-pari-tyāgāt), the production of objectivity (takes place) (prameyī-karaṇam…hi), which (yat) is marked by the emergence of the Sovereignty of one’s own Self, even though is hard to understand (durghaṭa-aiśvarya-prati-pādana-lakṣaṇam…sva-ātmanaḥ). || 5/7 ||
अनेन परिपूर्णत्वादिच्छाभोग्यस्य सर्वतः ।
महानन्दप्रधानत्वाच्चक्रमानन्दसंज्ञितम् ॥५/८॥
Anena paripūrṇatvādicchābhogyasya sarvataḥ |
Mahānandapradhānatvāccakramānandasaṃjñitam || 5/8 ||
Fulfilling (pari-pūrṇatvāt) the enjoyment of Will (icchā-ābhogyasya) everywhere (sarvataḥ) this way (anena), the Wheel (cakram) called Ānanda (spins) (ānanda-saṃjñitam) due to the Predominance of Great Bliss (mahā-ānanda-pradhānatvāt). || 5/8 ||
अत्रापि दत्तचित्ता ये भवन्ति ज्ञानशालिनः ।
विषया एव एतेषां भवेत्संवित्स्वरूपभूः ॥५/९॥
Atrāpi dattacittā ye bhavanti jñānaśālinaḥ |
Viṣayā eva eteṣāṃ bhavetsaṃvitsvarūpabhūḥ || 5/9 ||
Nevertheless (atra…api), (those) who are (ye) deeply attentive (datta-cittāḥ) become (bhavanti) endowed with knowledge (jñāna-śālinaḥ). (Then all) the objects of their senses (viṣayāḥ…eva…eteṣām) shine as (bhavet) the product of the Essential Nature of Consciousness (saṃvit-sva-rūpa-bhūḥ). || 5/9 ||
अत्र विश्वस्वरूपस्य सर्वाकारं समापनात् ।
चर्वणात्मापि संहारो नान्तरीयतयोदितः ॥५/१०॥
Atra viśvasvarūpasya sarvākāraṃ samāpanāt |
Carvaṇātmāpi saṃhāro nāntarīyatayoditaḥ || 5/10 ||
There (atra), when (samāpanāt) the Essential Nature of the universe is understood (viśva-svarūpasya) in every way (sarva-ākāram); even though (api) it is essentially enjoyment (carvaṇa-ātmā), ‘saṃhāra’ or ‘dissolution’ (saṃhāraḥ) emerges (uditaḥ) without separation (nāntarīyatayā). || 5/10 ||
सामरस्यक्रियोद्रेकान्निष्पन्नेऽन्तर्जगद्भरे ।
विषयाभोग औत्सुक्यं मरीचीनां निवर्तते ॥५/११॥
Sāmarasyakriyodrekānniṣpanne'ntarjagadbhare |
Viṣayābhoga autsukyaṃ marīcīnāṃ nivartate || 5/11 ||
When perception of sameness is abundant (sāmarasya-kriyā-udrekāt) in the middle of the burden of the world (jagat-bhare), for it arises within (niṣpanne…antar); the enjoyment of sense-objects (viṣayā-ābhogaḥ) stops (nivartate) (, and) zeal (autsukyam) for the Rays (of Consciousness appears) (marīcīnām). || 5/11 || antar
चिच्छक्तिभूतायामस्यामिच्छात्मन्युदितो भुवि ।
चरन्त्या एव विष्फारो भूमय्याः षोडशात्मकः ॥५/१२॥
Cicchaktibhūtāyāmasyāmicchātmanyudito bhuvi |
Carantyā eva viṣphāro bhūmayyāḥ ṣoḍaśātmakaḥ || 5/12 ||
In this (asyām) reality (bhuvi) (, which) consists of the Power of Consciousness (cit-śakti-bhūtāyām) (, and thus is) essentially Divine Will (icchā-ātmani), the sixteenfold (ṣoḍaśa-ātmakaḥ) expansion (viṣphāraḥ) of the earth (bhūmayyāḥ) rises (uditaḥ) merely (eva) by moving (there) (carantyāḥ). || 5/12 ||
आनन्दचक्रस्य यथोपपत्तिप्रदर्शितं स्वानुभवस्वरूपम् ।
समाधिलाभाय सदैव भूयाद्भावोपभोगेन महाजनस्य ॥५/१३॥
Ānandacakrasya yathopapattipradarśitaṃ svānubhavasvarūpam |
Samādhilābhāya sadaiva bhūyādbhāvopabhogena mahājanasya || 5/13 ||
Since (yathā) the Essential Nature of one’s Self-experience (sva-anubhava-sva-rūpam) is pointed out through the birth (upapatti-pradarśitam) of the Wheel of Bliss (ānanda-cakrasya) (merely) for the sake of the perpetual attainment of Samādhi or spiritual trance (samādhi-lābhāya…sadā…eva); let there be prosperity (bhūyāt) for the virtuous one in (his) enjoyment of manifestation (mahā-janasya…bhāva-upa-bhogena). || 5/13 ||
इति श्रीमहानयप्रकाशे आनन्दचक्रनिरूपणं नाम पञ्चमोल्लासः॥
Iti śrīmahānayaprakāśe ānandacakranirūpaṇaṃ nāma pañcamollāsaḥ ||
Here ends (iti) the Fifth Outpouring (pañcama-ullāsaḥ) with the name of (nāma) ‘Ānandacakranirūpaṇam’ or ‘Investigation of the Wheel of Ānanda or Bliss’ (ānanda-cakra-nirūpaṇam) in venerable Mahānayaprakāśa (śrī-mahā-ānaya-prakāśe). ||
Sixth Outpouring: Mūrticakranirūpaṇam
Investigation of the Wheel of Embodiment or (limited) Personification
यत्रावृत्तिवशेन विश्वविभवोल्लासोपभोगात्मनां
रश्मीनां विलयो ह्यकृत्रिमतमेऽहङ्काररूपे भवेत् ।
तत्तत्कालकलाकलापकबलव्यापारपारङ्गमं
ध्यात्वा सम्प्रति मूर्तिचक्रमुचितं तन्यते *** ॥६/१॥
Yatrāvṛttivaśena viśvavibhavollāsopabhogātmanāṃ
raśmīnāṃ vilayo hyakṛtrimatame'haṅkārarūpe bhavet |
Tattatkālakalākalāpakabalavyāpārapāraṅgamaṃ
dhyātvā samprati mūrticakramucitaṃ tanyate *** || 6/1 ||
After meditating (dhyātvā) on the (tat) mastery over the operations which consume all the divisions of Time (tat-tat-kāla-kalā-kalāpa-kabala-vyāpāra-pāraṅgamam), where (yatra) the rays (raśmīnām) (, which) enjoy the manifestation of the greatness of the universe (viśva-vibhava-ullāsa-upa-bhoga-ātmanām), naturally (akṛtrima-tame) dissolve (vilayaḥ…hi…bhavet) into the nature of ahaṃkāra or false-I (ahaṅkāra-rūpe) under the influence of a returning process (āvṛtti-vaśena), the Wheel called ‘mūrti’ or ‘personification’ or ‘embodiment’ (mūrti-cakram…ucitam) expands (tanyate) at once (samprati). || 6/1 ||
आनन्दचक्रं यदिदं षोडशात्मनिरूपितम् ।
विश्रान्तिरुदिता तस्य प्रत्यावृत्त्या प्रमातरि ॥६/२॥
Ānandacakraṃ yadidaṃ ṣoḍaśātmanirūpitam |
Viśrāntiruditā tasya pratyāvṛttyā pramātari || 6/2 ||
This (idam) Ānandacakram is (that) (ānanda-cakram) which (yat) has been defined as having a sixteenfold nature (ṣoḍaśātmā-nirūpitam). Its (tasya) Repose (viśrāntiḥ) arises (uditā) by turning back (pratyāvṛttyā) to the subject (pramātari). || 6/2 ||
अतः प्रमातृरूपस्य मूर्ततात्रानुभूयते ।
अहङ्कारस्य सकलप्रयोगार्थदशात्मनः ॥६/३॥
Ataḥ pramātṛrūpasya mūrtatātrānubhūyate |
Ahaṅkārasya sakalaprayogārthadaśātmanaḥ || 6/3 ||
Hence (ataḥ), the nature of pramātṛ or the subject (pramātṛ-rūpasya) is experienced (anubhūyate) there (atra) in an embodied form (mūrta-tā). Marked by a state in which it is in contact with all the parts of material plane (sakala-pra-yoga-artha-daśa-ātmanaḥ) (, it is known) as ‘ahaṅkāra’, the false-I or ego (ahaṅkārasya). || 6/3 ||
बहिर्मुखमरीचीनां प्राधान्ये सति यो भवेत् ।
अव्यक्तरूपोऽहङ्कारः स मूर्तोऽत्र स्फुटं स्थितः ॥६/४॥
Bahirmukhamarīcīnāṃ prādhānye sati yo bhavet |
Avyaktarūpo'haṅkāraḥ sa mūrto'tra sphuṭaṃ sthitaḥ || 6/4 ||
When (sati) the externally oriented nature of the Rays (of Consciousness) (bahiḥ-mukha-marīcīnām) is predominant (prādhānye), the (saḥ) ahaṅkāra (ahaṅkāraḥ), which (yaḥ) is unmanifested (avyakta-rūpaḥ), is (bhavet) established (sthitaḥ) there (atra) clearly (sphuṭam) as a ‘mūrta’ or an ‘embodied form’ (mūrtaḥ). || 6/4 ||
प्रमाणरूपः प्रथमं द्वादशात्मा यतः स्थितः ।
कालसृष्टिमयः स्फारो मरीचीनां चिदुत्कटः ॥६/५॥
Pramāṇarūpaḥ prathamaṃ dvādaśātmā yataḥ sthitaḥ |
Kālasṛṣṭimayaḥ sphāro marīcīnāṃ cidutkaṭaḥ || 6/5 ||
Since (yataḥ) at first (prathamam), the twelvefold nature (dvādaśa-ātmā) of pramāṇa or cognition (pramāṇa-rūpaḥ) exists (sthitaḥ) as the expansion (sphāraḥ) of the rays (marīcīnām), consisting of the manifestation of Time (kāla-sṛṣṭi-mayaḥ), full of thoughts (cit-utkaṭaḥ). || 6/5 ||
विषयाभोगरूपेण कामेनास्य प्रपूर्यते ।
बहिर्मुखे वा यदतः कालकामात्मकं जगत् ॥६/६॥
निष्पन्ने जगतो रूपे कालकामक्रमात्मके ।
Viṣayābhogarūpeṇa kāmenāsya prapūryate |
Bahirmukhe vā yadataḥ kālakāmātmakaṃ jagat || 6/6 ||
Niṣpanne jagato rūpe kālakāmakramātmake |
Now (ataḥ), (cognition is) to be filled (prapūryate) with its (asya) desire (kāmena) as enjoyment of sense-objects (viṣaya-ābhoga-rūpeṇa). Moreover (vā), when there is extroversion (bahiḥ-mukhe), which is an aspect (rūpe) of the world (jagataḥ) in which the cycle of Time and desire (kāla-kāma-krama-ātmake) arises (niṣpanne), the (yat) world (jagat) is marked by Time and desire (kāla-kāma-ātmakam). || 6/6-7ab ||
विषयाभोगविष्फारविषण्णासु मरीचिषु ॥६/७॥
प्रत्यावृत्त्या स्वस्वरूपमेलनाभासतत्परः ।
सप्तदशः षोडशानां मरीचीनां विनायकः ॥६/८॥
Viṣayābhogaviṣphāraviṣaṇṇāsu marīciṣu || 6/7 ||
Pratyāvṛttyā svasvarūpamelanābhāsatatparaḥ |
Saptadaśaḥ ṣoḍaśānāṃ marīcīnāṃ vināyakaḥ || 6/8 ||
(However), when the Rays (of Consciousness) (marīcīnām) are dejected by the perception of sense-objects (viṣaya-ābhoga-viṣphāra-viṣaṇṇāsu), the seventeenfold (saptadaśaḥ) leader (vināyakaḥ) of the sixteenfold (ṣoḍaśānām) rays (marīcīnām) becomes thoroughly devoted to the occurance of an Encounter with one’s own True Nature (sva-sva-rūpa-melana-ābhāsa-tat-paraḥ), by turning back (to the subject) (prati-āvṛttyā). || 6/7cd-8 ||
प्रमातृरूपोऽहङ्कारो मूर्तत्वेन समुत्थितः ।
सप्तदशात्म तदिदं मूर्तिचक्रं विमृश्यताम् ॥६/९॥
Pramātṛrūpo'haṅkāro mūrtatvena samutthitaḥ |
Saptadaśātma tadidaṃ mūrticakraṃ vimṛśyatām || 6/9 ||
Ahaṃkāra or false-I (ahaṅkāraḥ) assumes the form of the subject (pramātṛ-rūpaḥ), (and) arises (samutthitaḥ) as personification (mūrtatvena). This is the (tat-idam) Seventeenfold (saptadaśātmā) Mūrticakram (mūrti-cakram) (that is) to be examined (vimṛśyatām). || 6/9 ||
कामोपभोगकालात्मग्राससाहसतत्परम् ।
तत्तत्प्रतीतिवैचित्र्यवासनालयभूमिगम् ॥६/१०॥
Kāmopabhogakālātmagrāsasāhasatatparam |
Tattatpratītivaicitryavāsanālayabhūmigam || 6/10 ||
That --i.e. the Mūrticakram-- (tat) is eagerly devoted to the spontaneous consuming of Time, which manifests as the enjoyment of desire (kāma-upa-bhoga-kāla-ātmā-grāsa-sāhasa-tat-param), (and thus) enters the stage where the various impressions arising from diverse experiences of desires dissolve (tat-pratīti-vaicitrya-vāsanā-laya-bhūmi-gam). || 6/10 ||
पूर्वं बहिर्मुखात्मा यो मरीचीनां चयो भवेत् ।
इदानीं स समापन्नो मातृमेलापभाजनम् ॥६/११॥
Pūrvaṃ bahirmukhātmā yo marīcīnāṃ cayo bhavet |
Idānīṃ sa samāpanno mātṛmelāpabhājanam || 6/11 ||
Prior to this moment (pūrvam), the multitude (cayaḥ) of rays (marīcīnām) is (bhavet) extroverted (bahiḥ-mukha-ātmā), but now (idānīm), it participates (saḥ…samāpannaḥ) in an Encounter with the subject (mātṛ-melāpa-bhājanam). || 6/11 ||
कालसृष्टिमयं मानं मेयं कामक्रियात्मकम् ।
एतद्द्वयं यत्र लीनं सामरस्येन वर्तते ॥६/१२॥
बीजभावात्मना सैषा कालग्रासप्रनालिका ।
आवासनेन सहसा मूर्तिचक्रेऽनुभूयते ॥६/१३॥
Kālasṛṣṭimayaṃ mānaṃ meyaṃ kāmakriyātmakam |
Etaddvayaṃ yatra līnaṃ sāmarasyena vartate || 6/12 ||
Bījabhāvātmanā saiṣā kālagrāsapranālikā |
Āvāsanena sahasā mūrticakre'nubhūyate || 6/13 ||
Perception (mānam) consists of the manifestation of Time (kāla-sṛṣṭi-mayam). Objects (of such perception) (meyam) are marked by the activities of desire (kāma-kriyā-ātmakam). When both have the same taste (sāmarasyena), this (etat) pair (dvayam) dissolves (līnam…vartate) into the Mūrticakram (mūrticakre), where (yatra) this (eṣā) Channel of Kālagrāsa or ‘the Consuming of Time’ (sā…kāla-grāsa-pranālikā) is suddenly (sahasā) experienced (anubhūyate) as a Repose (āvāsanena) that is the Seed of manifestation (bīja-bhāva-ātmanā). || 6/12-13 ||
कालात्कामस्य विष्फारः कामात्कालस्तु वर्धते ।
इति विश्वक्रमे हेतू कालकामौ न तात्त्विकौ ॥६/१४॥
Kālātkāmasya viṣphāraḥ kāmātkālastu vardhate |
Iti viśvakrame hetū kālakāmau na tāttvikau || 6/14 ||
The expansion (viṣphāraḥ) of desire (kāmasya) arises after Time (kālāt), but (tu) Time (kālaḥ) is strengthened (vardhate) by desire (kāmāt). This means that (iti) in the cycle of worldly existence (viśva-krame), both Time and desire (kāla-kāmau) are sources (of each other, but) (hetū) none of them (na) is essential (for they are both created) (tāttvikau). || 6/14 ||
कामात्मतां विना कालः कथं स्यात्कलनात्मकः ।
कलनात्मकतावर्ज्यं कथं कामस्य सम्भवः ॥६/१५॥
Kāmātmatāṃ vinā kālaḥ kathaṃ syātkalanātmakaḥ |
Kalanātmakatāvarjyaṃ kathaṃ kāmasya sambhavaḥ || 6/15 ||
Without (vinā) having desire as its essence (kāma-ātmā-tām), how could (katham) Time (kālaḥ) actually (syāt) create mental noise (kalanā-ātmakaḥ)? Without having mental noise as its essence (kalanā-ātmaka-tā-varjyam), how (katham) could desire (kāmasya) exist (sambhavaḥ)? || 6/15 ||
अतः परस्परापेक्षौ कालकामौ न तात्त्विकौ ।
अकालकलिताद्रूपादकामाच्च समुत्थितौ ॥६/१६॥
Ataḥ parasparāpekṣau kālakāmau na tāttvikau |
Akālakalitādrūpādakāmācca samutthitau || 6/16 ||
(Both) Time and desire (kāla-kāmau) are dependent on each other (paraspara-āpekṣau); hence (ataḥ), they are not (na) essential (tāttvikau). And (ca) (they) appear (samutthitau) due to that desireless (akāmāt) nature (rūpāt) which is furnished with the absence of Time (akāla-kalitāt). || 6/16 ||
तयोः कवलनं यत्र प्रत्यावृत्त्या भवेत्स्फुटम् ।
तद्विश्वग्रासरसिकं स्वरूपं परमेशितुः ॥६/१७॥
Tayoḥ kavalanaṃ yatra pratyāvṛttyā bhavetsphuṭam |
Tadviśvagrāsarasikaṃ svarūpaṃ parameśituḥ || 6/17 ||
The (tat) Essential Nature (sva-rūpam) of the Supreme Lord (parameśituḥ) is where (yatra) these two (tayoḥ) are clearly (sphuṭam) swallowed (kavalanam…bhavet) by turning back (to the Subject) (prati-āvṛttyā), for It is eager to consume the world (viśva-grāsa-rasikam). || 6/17 ||
एतत्प्रमेयानुगमात्कालकाममयं द्वयम् ।
बाह्यं ददाह शिखिनां स्थूलरूपधरो हरः ॥६/१८॥
Etatprameyānugamātkālakāmamayaṃ dvayam |
Bāhyaṃ dadāha śikhināṃ sthūlarūpadharo haraḥ || 6/18 ||
This (etat) pair (dvayam) of Time and desire (kāla-kāma-mayam) (arises) when objects are pursued (prameya-anugamāt). Hara, the Destroyer (haraḥ), the Lord of gross forms (sthūla-rūpa-dharaḥ) sets the external on fire (bāhyam…dadāha) for those who have reached the summit of knowledge (śikhinām). || 6/18 ||
तदित्थं यो ह्यहङ्कारो निर्माता कालकामयोः ।
प्रत्यावृत्त्या स एवान्तः संहर्ता कालकामयोः ॥६/१९॥
Taditthaṃ yo hyahaṅkāro nirmātā kālakāmayoḥ |
Pratyāvṛttyā sa evāntaḥ saṃhartā kālakāmayoḥ || 6/19 ||
Thus (tat-ittham), only (eva) ahaṃkāra or false-I (ahaṅkāraḥ), which (yaḥ) is the creator (nirmātā) of (both) Time and desire (kāla-kāmayoḥ), becomes (saḥ) the internal (antaḥ) destroyer (saṃhartā) of Time and desire (kāla-kāmayoḥ), by turning back (to the subject) (prati-āvṛttyā). || 6/19 ||
अहङ्कारस्य मूर्तत्वप्राधान्यान्मूर्तिसंज्ञितम् ।
चक्रं सप्तदशमयक्रममेलापसुन्दरम् ॥६/२०॥
Ahaṅkārasya mūrtatvaprādhānyānmūrtisaṃjñitam |
Cakraṃ saptadaśamayakramamelāpasundaram || 6/20 ||
Since ahaṅkāra is essentially an embodied (, and also limited) formation (ahaṅkārasya…mūrtatva-prādhānyāt), the ‘cakra’ (cakram) called ‘mūrti‘ or ‘embodiment’, ‘form’ (mūrti-saṃjñitam), is charming due to the Encounter with the seventeen-fold process (sapta-daśa-maya-krama-melāpa-sundaram). || 6/20 ||
तत्तादृशाद्विचित्रत्वात्प्रतीतीनां स्वभावतः ।
नामसंस्थानयोर्भेदं प्रति चक्रं प्रवर्तते ॥६/२१॥
Tattādṛśādvicitratvātpratītīnāṃ svabhāvataḥ |
Nāmasaṃsthānayorbhedaṃ prati cakraṃ pravartate || 6/21 ||
The (tat) difference (bhedam) between ‘name and its form’ or ‘word and the object denoted by that’ (nāma-saṃsthānayoḥ) naturally (svabhāvataḥ) advances (pravartate) towards (prati) this wheel (cakram) because of such (tādṛśāt) variety (vicitratvāt) of understandings (pratītīnām). || 6/21 ||
स्वसिद्धरूपप्राधान्यात्तत्र सिद्धतया स्थितिः ।
निर्मेययोगतः शक्तेर्योगिनीत्वेन सम्भवः ॥६/२२॥
Svasiddharūpaprādhānyāttatra siddhatayā sthitiḥ |
Nirmeyayogataḥ śakteryoginītvena sambhavaḥ || 6/22 ||
There (tatra), since it is essentially the Self (sva-siddha-rūpa-prādhānyāt), manifestation (sthitiḥ) exists as it is perceived (by the Self) (siddhatayā). When objectivity is absent (nir-meya-yogataḥ), Śakti or I-consciousness (śakteḥ) becomes (sambhavaḥ) Yoginī (yoginītvena). || 6/22 ||
परं रहस्यं कथितं किञ्चित्किञ्चित्क्वचित्क्वचित् ।
सर्वं सभयभीरुत्वान्नैकत्रैव प्रकाश्यते ॥६/२३॥
Paraṃ rahasyaṃ kathitaṃ kiñcitkiñcitkvacitkvacit |
Sarvaṃ sabhayabhīrutvānnaikatraiva prakāśyate || 6/23 ||
The Supreme (param) Secret (rahasyam) (, which) is (disclosed) little by little (kiñcit…kiñcit) in various places (kvacit…kvacit), has been mentioned (here) (kathitam). Not (na) all (secrets) (sarvam) are revealed (prakāśyate) in just (eva) one book (ekatra), due to the riskful fear (of revealing too many at once) (sabhaya-bhīrutvāt). || 6/23 ||
महानयप्रकाशेऽस्मिन्ये पूर्वापरवेदिनः ।
हस्तामलकवत्तेषां वस्तुतत्त्वं प्रकाशते ॥६/२४॥
Mahānayaprakāśe'sminye pūrvāparavedinaḥ |
Hastāmalakavatteṣāṃ vastutattvaṃ prakāśate || 6/24 ||
For (those) (teṣām) who (ye) know the connection between subject and object (pūrvā-para-vedinaḥ), the Truth (vastu-tat-tvam) is illuminated (prakāśate) in this (asmin) Mahānayaprakāśa (mahā-ānaya-prakāśe) like fruit in their hands (hastāmalaka-vat). || 6/24 ||
इत्थं विश्वस्य संस्थानं प्रमात्रन्तं निरूपितम् ।
गुरुदृक्पातपात्राणां संशयत्रासविच्छिदे ॥६/२५॥
Itthaṃ viśvasya saṃsthānaṃ pramātrantaṃ nirūpitam |
Gurudṛkpātapātrāṇāṃ saṃśayatrāsavicchide || 6/25 ||
Therefore (ittham), when the terror of doubts is eradicated (saṃśaya-trāsa-vicchide), those who are suitable for the Glance of the Guru (guru-dṛk-pāta-pātrāṇām) discover (nirūpitam) that the existence (saṃsthānam) of the universe (viśvasya) is inherent in the Subject (pramātr-antam). || 6/25 ||
यथाक्रमं मानमेयमातृरूपतया बहिः ।
खचक्रात्प्रसृतं विश्वं परशक्तिस्वभावतः ॥६/२६॥
Yathākramaṃ mānameyamātṛrūpatayā bahiḥ |
Khacakrātprasṛtaṃ viśvaṃ paraśaktisvabhāvataḥ || 6/26 ||
The external plane (bahiḥ) (emerges) in the form of cognition, its objects and its perceiving subject (māna-meya-mātṛ-rūpatayā), in this order (yathā-kramam). The universe (viśvam) bursts forth (prasṛtam) from the Wheel of Consciousness (khacakrāt), due to the nature of the power of distinction (para-śakti-sva-bhāvataḥ). || 6/26 ||
स्तोत्रकारस्येदमेव स्थितं चेतसि यज्जगौ ।
संवित्स्तोत्रैः समालोकप्रमाणार्थप्रमातृतः ॥६/२७॥
Stotrakārasyedameva sthitaṃ cetasi yajjagau |
Saṃvitstotraiḥ samālokapramāṇārthapramātṛtaḥ || 6/27 ||
This (idam), which (yat) is also (eva) firmly established (sthitam) in the mind (cetasi) of the ‘Stotrakāra’ --i.e. of Erakanātha, the author of the Kramastotram-- (stotra-kārasya), was taught (by him) (jagau) in the hymn which teaches the cycle of Perception --i.e. in the Kramastotram-- (saṃvit-stotraiḥ), for someone who understands the beheld objects of cognition (samāloka-pramāṇa-artha-pramātṛtaḥ). || 6/27 ||
प्रत्यावृत्त्या वितन्वत्याः संहारस्यापि भक्षणम् ।
देव्याः संहारभक्षिण्याः स्फार एषः सुसङ्गतः ॥६/२८॥
Pratyāvṛttyā vitanvatyāḥ saṃhārasyāpi bhakṣaṇam |
Devyāḥ saṃhārabhakṣiṇyāḥ sphāra eṣaḥ susaṅgataḥ || 6/28 ||
When turning back (prati-āvṛttyā) from expansion (vitanvatyāḥ), even (api) ‘withdrawal’ or ‘dissolution’ (saṃhārasya) is devoured (bhakṣaṇam). This (eṣaḥ) is the Expansion (sphāraḥ) of the Goddess (devyāḥ) Saṃhārabhakṣiṇī of the Devourer of Withdrawal (saṃhāra-bhakṣiṇyāḥ), in perfect union (susaṅgataḥ). || 6/28 ||
मूर्तिचक्रवरसम्प्रदायतः कालघट्टनमयी समन्ततः ।
संविदत्र परमार्थयोगिनां भासतामसमसाहसावनिः ॥६/२९॥
Mūrticakravarasampradāyataḥ
kālaghaṭṭanamayī samantataḥ |
Saṃvidatra paramārthayogināṃ bhāsatāmasamasāhasāvaniḥ || 6/29 ||
Now (atra), let Consciousness (saṃvit) devour Time (kāla-ghaṭṭana-mayī) thoroughly (samantataḥ) according to this oral explanation about the Greatness of the Murticakra (mūrti-cakra-vara-sampradāya-taḥ) for those Yogī-s (who) are fond of the Supreme (parama-artha-yoginām), and shine (bhāsatām) as the Unequalled and Sudden Ground (of Recognition) (asama-sāhasā-avaniḥ). || 6/29 ||
इति श्रीमहानयप्रकाशे मूर्तिचक्रनिरूपणं नाम षष्ठोल्लासः॥
Iti śrīmahānayaprakāśe mūrticakranirūpaṇaṃ nāma ṣaṣṭhollāsaḥ ||
Here ends (iti) the Sixth Outpouring (ṣaṣṭha-ullāsaḥ) with the name of (nāma) ‘Mūrticakranirūpaṇam’ or ‘Investigation of the Wheel of the Embodiment or (limited) Personification’ (mūrti-cakra-nirūpaṇam) in venerable Mahānayaprakāśa (śrī-mahā-ānaya-prakāśe). ||
Seventh Outpouring: Vṛndacakranirūpaṇam
Investigation of the Wheel of the Multitude
अविकल्पविकल्पसंविदां सकलं वृन्दमनुज्झितक्रमम् ।
उदयादिमयं यदन्तरे हठपाकेन गलत्यनारतम् ॥७/१॥
अनुभूय गुरुप्रसादतः परविश्रान्तिदशामनुत्तराम् ।
तदिदं समुदायपूर्वकं किल वृन्दक्रमचक्रमुच्यते ॥७/२॥
Avikalpavikalpasaṃvidāṃ sakalaṃ vṛndamanujjhitakramam |
Udayādimayaṃ yadantare haṭhapākena galatyanāratam || 7/1 ||
Anubhūya guruprasādataḥ paraviśrāntidaśāmanuttarām |
Tadidaṃ samudāyapūrvakaṃ kila vṛndakramacakramucyate || 7/2 ||
The whole (sakalam) aggregate (vṛndam) of the constant cycle (anujjhita-kramam) of thoughtless and thoughtfull perceptions (avikalpa-vikalpa-saṃvidām) in the form of emergence, etc. (udaya-ādi-mayam) is that which (yat) continuously (anāratam) dissolves (galati) into the Heart (antare) with instant force (haṭha-pākena), after experiencing (anubhūya) the Absolute (anuttarām) as the State in which the concept of ‘the other’ takes rest (para-viśrānti-daśām) due to the Guru’s Grace (guru-prasādataḥ). It is noteworthy (kila) that this Wheel of the Process of the Vṛndacakra or the Wheel of the Aggregate (vṛnda-krama-cakram) was mentioned (ucyate) previously as ‘union’ (samudāya-pūrvakam). || 7/1-2 ||
प्रत्यक्षानुभवं श्रित्वा भूतभावमयं जगत् ।
पीठक्रमदृशा पूर्वं गुरुणा प्रतिपादितम् ॥७/३॥
Pratyakṣānubhavaṃ śritvā bhūtabhāvamayaṃ jagat |
Pīṭhakramadṛśā pūrvaṃ guruṇā pratipāditam || 7/3 ||
(As it is) explained (prati-pāditam) formerly (pūrvam) by the Guru (guruṇā) according to the viewpoint of the process of the Pīṭha or the Seat --i.e. the Power of Self-awareness-- (pīṭha-krama-dṛśā), after resorting to (śritvā) direct sensory perception (pratyakṣa-anubhavam), the universe (jagat) becomes the collection of gross and subtle elements (bhūta-bhāva-mayam) || 7/3 ||
अन्यहेतुनिरासेन तस्य मूलात्समुद्भवः ।
खचक्रात्मतयोन्मग्नः पञ्चात्माथ प्रकाशितः ॥७/४॥
Anyahetunirāsena tasya mūlātsamudbhavaḥ |
Khacakrātmatayonmagnaḥ pañcātmātha prakāśitaḥ || 7/4 ||
Since there is no other cause (anya-hetu-nirāsena), manifestation (samudbhavaḥ) emerges (unmagnaḥ) from its root (tasya…mūlāt) as the Wheel of Consciousness (kha-cakra-ātmatayā), then (atha) it is illuminated (prakāśitaḥ) as being fivefold (pañcātmā). || 7/4 ||
स्वप्रकाशकरान्तस्थस्फुटज्ञानक्रियात्मकः ।
प्रमाणात्मा द्वादशधा ततोऽपि प्रतिपादितः ॥७/५॥
Svaprakāśakarāntasthasphuṭajñānakriyātmakaḥ |
Pramāṇātmā dvādaśadhā tato'pi pratipāditaḥ || 7/5 ||
Then (tataḥ…api), pramāṇa or cognition (dvādaśadhā…pramāṇa-ātmā) is produced (pratipāditaḥ) as jñāna and kriyā --i.e. knowledge and action--, shining clearly on the fingertip of one’s own Light (sva-prakāśa-karānta-stha-sphuṭa-jñāna-kriyā-ātmakaḥ). || 7/5 ||
ततोऽपि दुर्घटैश्वर्यपारिपूर्ण्यचमत्कृतेः ।
आनन्दाख्यः षोडशधा प्रमेयात्मा निरूपितः ॥७/६॥
Tato'pi durghaṭaiśvaryapāripūrṇyacamatkṛteḥ |
Ānandākhyaḥ ṣoḍaśadhā prameyātmā nirūpitaḥ || 7/6 ||
After that (tataḥ…api), prameya or object (prameya-ātmā) is observed (nirūpitaḥ). It is sixteenfold (ṣoḍaśa-dhā), (and) it is called Ānanda or Bliss (ānanda-ākhyaḥ), for it bestows the Astonishment of the hard-to-attain Fullness or Perfection of Sovereignty (durghaṭa-aiśvarya-pāripūrṇya-camatkṛteḥ). || 7/6 ||
ततो बहिर्मुखैश्वर्यतृप्तेरुपरमे सति ।
स्वप्रतिष्ठतया सृष्टिसंहारात्मा व्यवस्थितः ॥७/७॥
Tato bahirmukhaiśvaryatṛpteruparame sati |
Svapratiṣṭhatayā sṛṣṭisaṃhārātmā vyavasthitaḥ || 7/7 ||
Then (tataḥ), ‘manifestation’ and ‘dissolution’ (sṛṣṭi-saṃhāra-ātmā) appear (vyavasthitaḥ) by itself (sva-pratiṣṭhatayā) when extroverted Sovereignty is not satisfactory (bahir-mukha-aiśvarya-tṛpteḥ…uparame…sati). || 7/7 ||
प्रत्यावृत्त्यात्मतश्चापि यत्र सर्वं प्रलीयते ।
मातुः सप्तदशस्यास्य मूर्तत्वेन समुद्भवः ॥७/८॥
Pratyāvṛttyātmataścāpi yatra sarvaṃ pralīyate |
Mātuḥ saptadaśasyāsya mūrtatvena samudbhavaḥ || 7/8 ||
And then (ca…api), for it is essentially a Returning Process, (pratyāvṛtti-ātmataḥ), the seventeenfold (saptadaśasya) subject (mātuḥ) emerges (samudbhavaḥ) as being a ‘mūrti’ or ‘formation’ (asya…mūrtatvena), into which (yatra) everything (sarvam) dissolves (pralīyate). || 7/8 ||
तदित्थं सर्वजन्तूनां व्यवहारदशाक्रमे ।
सिद्धोऽपि यो बहिर्भावः सर्वः सर्वविदात्मकः ॥७/९॥
Taditthaṃ sarvajantūnāṃ vyavahāradaśākrame |
Siddho'pi yo bahirbhāvaḥ sarvaḥ sarvavidātmakaḥ || 7/9 ||
Thus (tat…ittham), all (sarvaḥ) external phenomena (bahir-bhāvaḥ), even though (api) perceived (siddhaḥ…yaḥ) during the ordinary operation (vyavahāra-daśā-krame) of individual existence (sarva-jantūnām), is nothing but the Omniscient Lord (sarvavit-ātmakaḥ). || 7/9 ||
मेयमानप्रमात्रात्मा बहिः सिद्धमपीह यत् ।
तत्प्रकाशं विना सिध्येन्न कथञ्चन कस्यचित् ॥७/१०॥
Meyamānapramātrātmā bahiḥ siddhamapīha yat |
Tatprakāśaṃ vinā sidhyenna kathañcana kasyacit || 7/10 ||
Without (vinā) His Light (tat-prakāśam), Which (yat) is already proved (siddham…api) here (iha); externality (bahiḥ), consisting of the perceived object, perception and the perceiving subject (meya-māna-pramātṛ-ātmā), would by no means be apparent to anyone (sidhyet…na…kasyacit...kathañcana). || 7/10 ||
अतः प्रकाशनिष्पत्त्या निष्पत्तिर्यस्य कस्यचित् ।
परस्यापरनिष्ठत्वान्नत्वैक्यं चिज्जडात्मनोः ॥७/११॥
Ataḥ prakāśaniṣpattyā niṣpattiryasya kasyacit |
Parasyāparaniṣṭhatvānnatvaikyaṃ cijjaḍātmanoḥ || 7/11 ||
Therefore (ataḥ), (He appears) for someone (kasyacit) whose (yasya) perfection (niṣpattiḥ) is brought about by Prakāśa or Light (prakāśa-niṣpattyā). For others (parasya), the Unity (aikyam) of Consciousness and matter (cit-jaḍa-ātmanoḥ) does not (shine) (na…tu), for they believe in difference (apara-niṣṭhatvāt). || 7/11 ||
अतो यद्विश्ववैचित्र्यं जडात्मैवानुभूयते ।
स्वोल्लेखरेखासंस्थानं तत्स्वतन्त्रं चिदात्मकम् ॥७/१२॥
Ato yadviśvavaicitryaṃ jaḍātmaivānubhūyate |
Svollekharekhāsaṃsthānaṃ tatsvatantraṃ cidātmakam || 7/12 ||
Consequently (ataḥ), the manifoldness of the world (viśva-vaicitryam), which (yat) is experienced as mere coagulation (jaḍa-ātmā…eva…anubhūyate), is (tat) nothing but Self-dependent Consciousness (sva-tantram…cit-ātmakam), established as a continuous series of Self-expansion (sva-ullekha-rekhā-saṃsthānam). || 7/12 ||
पराकाशात्स्पन्दनत इच्छातोऽथ यथाक्रमम् ।
इन्द्रियद्वारतः पश्चाद्भावाभासः प्रवर्तते ॥७/१३॥
Parākāśātspandanata icchāto'tha yathākramam |
Indriyadvārataḥ paścādbhāvābhāsaḥ pravartate || 7/13 ||
Moreover (atha), the manifestation of saṃsāra (bhāva-ābhāsaḥ) shines forth (pravartate) from the Supreme Sky (parākāśāt), from a sudden movement of impulse (spandana-taḥ), (and) from (Creative) Will (icchā-taḥ) in this order (yathā-kramam), (while) it finally (assumes its form) (paścāt) through the gates of the senses (indriya-dvāra-taḥ). || 7/13 ||
बहिःसिद्धेऽपि विषये प्रमातॄणां स्वभावतः ।
तदत्र यावद्गुरुणा विश्वस्योदयसंस्थितिः ॥७/१४॥
संहृतिः स्वस्वभावश्च स्वसाक्षित्वेन दर्शितः ।
अतः सर्वत्र चक्राणां स्वरूपप्रतिपादनम् ॥७/१५॥
Bahiḥsiddhe'pi viṣaye pramātṝṇāṃ svabhāvataḥ |
Tadatra yāvadguruṇā viśvasyodayasaṃsthitiḥ || 7/14 ||
Saṃhṛtiḥ svasvabhāvaśca svasākṣitvena darśitaḥ |
Ataḥ sarvatra cakrāṇāṃ svarūpapratipādanam || 7/15 ||
And (api) there (tat-atra), when the sense-objects (viṣaye) of all the perceivers (pramātṝṇām) are naturally (svabhāvataḥ) realized as external entities (bahiḥ-siddhe), the emergence and maintenance of the universe (persist) (udaya-saṃsthitiḥ…viśvasya); until (yāvat) the Guru (guruṇā) reveals (darśitaḥ) one’s True Nature (sva-svabhāvaḥ) as the dissolution (of the universe) (sam-hṛtiḥ) in front of one’s eyes, for that alone counts as evidence (sva-sākṣitvena). This way (ataḥ), the Essential Nature of the Wheels is realized (cakrāṇām…sva-rūpa-pratipādanam) everywhere (sarvatra). || 7/14-15 ||
महानुभावाधिष्ठानात्सामरस्यं प्रवर्तते ।
आरघट्टघटीयन्त्रन्यायेनैतावतः सदा ॥७/१६॥
Mahānubhāvādhiṣṭhānātsāmarasyaṃ pravartate |
Āraghaṭṭaghaṭīyantranyāyenaitāvataḥ sadā || 7/16 ||
Unity (sāmarasyam) flows (pravartate) from the Abode of Supreme Realization (mahā-anubhāva-adhiṣṭhānāt) in the manner of a waterwheel that fetches water during its operation with its buckets attached to the spokes of its wheel (āraghaṭṭa-ghaṭī-yantra-nyāyena); thus (etāvataḥ): continuously (sadā). || 7/16 ||
जगतः सृष्टिसंहारौ भावाभावमयौ स्थितौ ।
अनेकक्रमयोगेनाप्याक्षिप्ते * * गोचरम् ॥७/१७॥
Jagataḥ sṛṣṭisaṃhārau bhāvābhāvamayau sthitau |
Anekakramayogenāpyākṣipte * * gocaram || 7/17 ||
The manifestation and dissolution (sṛṣṭi-saṃhārau) of the world (jagataḥ) remain (sthitau) ‘existence’ and ‘non-existence’ (bhāva-abhāva-mayau), but (api) by means of a successive process (aneka-krama-yogena) in the absence of mind…(ākṣipte)...the sphere of (gocaram)…? || 7/17 ||
विचित्रसृष्टिसंहारप्रबन्धः परिवर्तते ।
शून्यादारभ्यदेहान्तं सङ्कोचात्मा हि योऽग्रतः ॥७/१८॥
Vicitrasṛṣṭisaṃhāraprabandhaḥ parivartate |
Śūnyādārabhyadehāntaṃ saṅkocātmā hi yo'grataḥ || 7/18 ||
The continuous series of various manifestations and dissolutions (vicitra-sṛṣṭi-saṃhāra-prabandhaḥ) cycles (parivartate) from the void (śūnyāt…ārabhya) to the end of the body --i.e. from birth to death-- (deha-antam) for (agrataḥ) someone who (yaḥ) is indeed (hi) limited (saṅkoca-ātmā). || 7/18 ||
स संसारो विमुक्तिस्तु तत्स्वरूपविपर्ययः ।
तदत्र यावत्संसारस्तत्तद्रूपतया स्थितः ॥७/१९॥
Sa saṃsāro vimuktistu tatsvarūpaviparyayaḥ |
Tadatra yāvatsaṃsārastattadrūpatayā sthitaḥ || 7/19 ||
He (saḥ) is saṃsāra himself (saṃsāraḥ), but (tu) Liberation (vimuktiḥ) is the opposite of its nature (tat-svarūpa-viparyayaḥ). While (yāvat) saṃsāra (persists) (saṃsāraḥ), thus (tat-atra) it remains (sthitaḥ) in this or that form (tat-tat-rūpatayā). || 7/19 ||
न भावत्यागतो मुक्तिर्नापि भावोपभोगतः ॥७/२०॥
भावनालम्बनान्नापि शून्यमात्रोपलम्भतः ।
अनाग्रहादाग्रहाद्वा कस्यचिन्नापि तात्त्विकी ॥७/२१॥
Na bhāvatyāgato muktirnāpi bhāvopabhogataḥ || 7/20 ||
Bhāvanālambanānnāpi śūnyamātropalambhataḥ |
Anāgrahādāgrahādvā kasyacinnāpi tāttvikī || 7/21 ||
Liberation (muktiḥ) is realized (tāttvikī) by no one (na…kasyacit) through rejecting saṃsāra (bhāva-tyāgataḥ), nor (na…api) through enjoying it (bhāva-upabhogatas); neither through resting upon contemplation (bhāvana-ālambanāt…na…api), nor through perceiving only the void (śūnya-mātra-upalambhataḥ); nor (vā…na…api) attachment or its absence (anāgrahāt…āgrahāt). || 7/20-21 ||
असङ्कोचापटात्मा सा विमुक्तिः पारमार्थिकी ।
यदपेक्षावशात्सर्वाः संसारिण्या विमुक्तयः ॥७/२२॥
Asaṅkocāpaṭātmā sā vimuktiḥ pāramārthikī |
Yadapekṣāvaśātsarvāḥ saṃsāriṇyā vimuktayaḥ || 7/22 ||
Real (pārama-ārthikī) Liberation (vimuktiḥ) is (sā) marked by being an ‘Uncovered Expansion’ (asaṅkoca-apaṭa-ātmā). Any other (sarvāḥ) ‘liberation’ (vimuktayaḥ) from transmigratory existence (emerges) (saṃsāriṇyāḥ) under Its influence (yat-apekṣā-vaśāt). || 7/22 ||
एतदात्मनि विश्वस्य स्वस्वरूपविलापनम् ।
सङ्कोचदलनाभ्यासाद्वासनालयभूमिगम् ॥७/२३॥
Etadātmani viśvasya svasvarūpavilāpanam |
Saṅkocadalanābhyāsādvāsanālayabhūmigam || 7/23 ||
This (etat) dissolution of the nature (sva-sva-rūpa-vilāpanam) of the universe (viśvasya) into the Self (ātmani) enters the stage where the dissolution of the vāsanā-s or impressions (about the existence of a universe) occurs (vāsanā-laya-bhūmi-gam) due to the constant practice of tearing asunder limitations (saṅkoca-dalana-abhyāsāt). || 7/22-23 ||
निरावरणताहेतोरतस्तत्प्रतिपत्तये ।
वृन्दक्रमस्य संस्थानं कथ्यते गुर्वनुग्रहात् ॥७/२४॥
Nirāvaraṇatāhetoratastatpratipattaye |
Vṛndakramasya saṃsthānaṃ kathyate gurvanugrahāt || 7/24 ||
Thus (ataḥ), since ‘Unveiled Nature’ is the cause (of Attainment) (nirāvaraṇatā-hetoḥ), the establishment (saṃsthānam) of the process of Vṛnda or the Aggregate (vṛnda-kramasya) is narrated (kathyate) by the Grace of the Guru (guru-anugrahāt) for the sake of Its Attainment (tat-pratipattaye). || 7/24 ||
स्वविमर्शावधानेनाप्याकालाग्निशिवावधि ।
विश्वस्य भावः सहसा स्वस्वरूपे विलीयते ॥७/२५॥
Svavimarśāvadhānenāpyākālāgniśivāvadhi |
Viśvasya bhāvaḥ sahasā svasvarūpe vilīyate || 7/25 ||
Only (api) through Attention to one’s own Self-awareness (sva-vimarśa-avadhānena), the existence (bhāvaḥ) of the universe (viśvasya) from Kālāgni (ākālāgni) up to Śiva (śiva-avadhi) suddenly (sahasā) dissolves (vi-līyate) into one’s own Essential Nature (sva-svarūpe). || 7/25 ||
महानयमहायानवेदान्ताद्वयवादिनः ।
सदृशाः प्रतिपाद्यन्ते चार्वाकाद्वयवादिभिः ॥७/२६॥
ये हस्तिमशकन्यायादर्थादर्थास्तु भेदिनः ।
तैर्जडा विप्रलम्भ्यन्ते सदृशैरभिधायकैः ॥७/२७॥
Mahānayamahāyānavedāntādvayavādinaḥ |
Sadṛśāḥ pratipādyante cārvākādvayavādibhiḥ || 7/26 ||
Ye hastimaśakanyāyādarthādarthāstu bhedinaḥ |
Tairjaḍā vipralambhyante sadṛśairabhidhāyakaiḥ || 7/27 ||
The followers of the Mahānaya, the (buddhist) Mahāyāna and the non-dualistic Vedānta (mahānaya-mahāyāna-vedānta-advaya-vādinaḥ) are considered the same (sadṛśāḥ) according to (pratipādyante) the non-dualistic followers of the cārvāka system --i.e. materialism-- (cārvāka-advaya-vādibhiḥ); whose (ye) opinion (arthāḥ), as a matter of fact (arthāt), holds the doctrine of dualism (tu...bhedinaḥ), since they compare an elephant to a mosquito, or because their reasoning is as useful as that of a venomous insect (hasti-maśaka-nyāyāt). (These) fools (jaḍāḥ) are refuted (vipralambhyante) by those whom (taiḥ) they consider ‘the same’ (sadṛśaiḥ…abhidhāyakaiḥ). || 7/27 ||
अतो नास्तिकतातत्त्वं चित्ते कृत्वा दुरात्मभिः ।
महानयोपदेशेन पात्येते स्वपरावधः ॥७/२८॥
Ato nāstikatātattvaṃ citte kṛtvā durātmabhiḥ |
Mahānayopadeśena pātyete svaparāvadhaḥ || 7/28 ||
Hence (ataḥ), (even) after those wicked ones (durātmabhiḥ) accept (kṛtvā) atheism (nāstika-tā-tattvam) in their minds (citte), the (concept) of ‘one’s Self’ and ‘others’ (sva-parau) falls (pātyete) down (adhaḥ) by the Teaching of the Mahānaya (maha-ānaya-upadeśena). || 7/28 ||
सर्वोत्कृष्टस्वभावस्य शिवस्यापि महात्मनः ।
स्थितः सङ्कोचसंस्कारः का कथान्येषु जन्तुषु ॥७/२९॥
Sarvotkṛṣṭasvabhāvasya śivasyāpi mahātmanaḥ |
Sthitaḥ saṅkocasaṃskāraḥ kā kathānyeṣu jantuṣu || 7/29 ||
(Since) even (api) Śiva (śivasya), the Supreme Soul (mahā-ātmanaḥ), (Whose) Essential Nature is Supremely Magnificent (sarva-utkṛṣṭa-sva-bhāvasya), retains (sthitaḥ) a trace of limitation (saṅkoca-saṃskāraḥ), what can be said of other beings (kā…kathā…anyeṣu…jantuṣu)? || 7/29 ||
अतो नित्यावधानेन स्वस्वरूपमयस्थितेः ।
सर्वाग्रहग्राहवशाज्जीवन्मुक्तिः प्रकाशते ॥७/३०॥
Ato nityāvadhānena svasvarūpamayasthiteḥ |
Sarvāgrahagrāhavaśājjīvanmuktiḥ prakāśate || 7/30 ||
Therefore (ataḥ), through constant attention (nitya-avadhānena) to the fact that manifestation is composed of one’s True Nature (sva-svarūpa-maya-sthiteḥ), Jīvanmukti or ‘Liberation in life’ (jīvat-muktiḥ) shines (prakāśate) through the Glory of consuming all attachments (sarva-agraha-grāha-vaśāt). || 7/30 ||
तच्चावधानं विषयिस्वरूपपरिशीलनात् ।
अविकल्पविकल्पात्मस्थैर्यरूपतया पुनः ॥७/३१॥
Taccāvadhānaṃ viṣayisvarūpapariśīlanāt |
Avikalpavikalpātmasthairyarūpatayā punaḥ || 7/31 ||
And that Attention (tat…ca…avadhānam) arises again (punaḥ) in the form of Firmness that is both thoughtless and thoughtful (avikalpa-vikalpa-ātmā-sthairya-rūpatayā), by pursuing the Essential Nature of the senses (viṣayi-sva-rūpa-pariśīlanāt). || 7/31 ||
विकल्पशृङ्खलाबद्धो हेतुकार्यात्मको हि यः ।
नानाविधाग्रहग्रन्थिवासनावेधबृंहितः ॥७/३२॥
Vikalpaśṛṅkhalābaddho hetukāryātmako hi yaḥ |
Nānāvidhāgrahagranthivāsanāvedhabṛṃhitaḥ || 7/32 ||
(Someone) who (hi…yaḥ) is bonded by the fetter of thoughts (vikalpa-śṛṅkhalā-baddhaḥ) (because he) is (analyzing) cause and effect (hetu-kārya-ātmakaḥ), is nourished by the penetration of vāsanā-s or residual tendencies that form a knot, which appears as attachment to manifoldness or different portions (of manifestation) (nānā-vidhā-graha-granthi-vāsanā-vedha-bṛṃhitaḥ). || 7/32 ||
न शक्योऽसावपह्नोतुं किल प्रत्यात्मवेदनात् ।
अतः संहाररूपोऽयं * * * * विना कथम् ॥७/३३॥
Na śakyo'sāvapahnotuṃ kila pratyātmavedanāt |
Ataḥ saṃhārarūpo'yaṃ * * * * vinā katham || 7/33 ||
It is well known (kila) that He (asau) cannot be concealed (na…śakyaḥ…apahnotum) through the perception of all the entities (prati-ātmā-vedanāt). Hence (ataḥ), how (katham) (could) this (ayam) ‘dissolution’ aspect (exist) (saṃhāra-rūpaḥ) without (vinā)…? || 7/33 ||
सहसा ग्रसितुं शक्यः संवादैरेव पेशलैः ।
तस्मात्स्वरूपदार्ढ्येन सर्वावरणभेदिना ॥७/३४॥
परावधानरूपेण स्थातव्यं परयोगिना ।
Sahasā grasituṃ śakyaḥ saṃvādaireva peśalaiḥ |
Tasmātsvarūpadārḍhyena sarvāvaraṇabhedinā || 7/34 ||
Parāvadhānarūpeṇa sthātavyaṃ parayoginā |
He can be (śakyaḥ) suddenly (sahasā) grasped (grasitum) only (eva) through charming (peśalaiḥ) conversations (saṃvādaiḥ). Therefore (tasmāt), a great yogī (para-yoginā) must maintain (sthātavyam) keen attention (para-avadhāna-rūpeṇa) through Firmness in one’s own Essential Nature (sva-rūpa-dārḍhyena) (, which) breaks all the coverings (sarva-āvaraṇa-bhedinā). || 7/34 -35ab ||
अतो विश्वस्य संस्थाने यन्मुखेन यदागतम् ॥७/३५॥
तन्मुखेनैव तत्तस्य हठपाकेन लीयते ।
विश्वं प्रकाशाधीनत्वात्तन्मयत्वाच्च वस्तुतः ॥७/३६॥
Ato viśvasya saṃsthāne yanmukhena yadāgatam || 7/35 ||
Tanmukhenaiva tattasya haṭhapākena līyate |
Viśvaṃ prakāśādhīnatvāttanmayatvācca vastutaḥ || 7/36 ||
Thus (ataḥ), that (tat) which (yat) comes (āgatam) from a particular source (yat-mukhena) when the world is maintained (viśvasya…saṃsthāne), suddenly (haṭhapākena) dissolves (līyate) into that (source) (tasya) only through that same source (tat-mukhena…eva). And (this is true regarding Light and the universe) (ca), for the world (viśvam), in real sense (vastutaḥ), is dependent on Light (prakāśa-adhīnatvāt), and (consequently) made of That (tat-maya-tvāt). || 7/35cd -36 ||
संवित्स्वरसवाहित्वाच्छून्यं स्थापयितुं यथा ।
तथैव हठपाकेन प्रत्यावृत्तिक्रमात्मना ॥७/३७॥
निरावरणतां नेतुं शक्यं संस्थानशीलनात् ।
एतस्मिन्विदिते सम्यङ्मुक्तिः संसारभूमितः ॥७/३८॥
Saṃvitsvarasavāhitvācchūnyaṃ sthāpayituṃ yathā |
Tathaiva haṭhapākena pratyāvṛttikramātmanā || 7/37 ||
Nirāvaraṇatāṃ netuṃ śakyaṃ saṃsthānaśīlanāt |
Etasminvidite samyaṅmuktiḥ saṃsārabhūmitaḥ || 7/38 ||
Just as (yathā) it is possible to maintain (sthāpayitum) the void (śūnyam) (simply) because it carries the Nectar of Consciousness (saṃvit-sva-rasa-vāhitvāt); in the same way (tathā…eva), it is possible (śakyam) to lead (that) (netum) to the Unveiled State (nirāvaraṇatām) through an essentially spontanuous Returning Process (haṭha-pākena…pratyāvṛtti-krama-ātmanā) due to the constant practice of standing firmly (saṃsthāna-śīlanāt) in this (etasmin) presented argument (vidite). (This is) Perfect Liberation (samyak-muktiḥ) from the stage of transmigration (saṃsāra-bhūmitaḥ). || 7/37-38 ||
अन्यथा मुक्तिरूपं तु संसारस्यापरो विधिः ।
यथास्थितस्य विश्वस्य यथैवानुभवे स्थिते ॥७/३९॥
Anyathā muktirūpaṃ tu saṃsārasyāparo vidhiḥ |
Yathāsthitasya viśvasya yathaivānubhave sthite || 7/39 ||
Otherwise (anyathā), the Nature of Liberation (mukti-rūpam) is nothing but (tu) another (aparaḥ) form (vidhiḥ) of transmigratory existence (saṃsārasya), since (yathā…eva) it exists (sthite) in (ordinary) perception (anubhave) of the universe (viśvasya) as it is (yathāsthitasya). || 7/39 ||
सङ्कोचसंस्थानलयाज्जिवन्मुक्तिः प्रकाशते ।
यथैव पश्यति विश्वं तथैव परिवर्तते ॥७/४०॥
Saṅkocasaṃsthānalayājjivanmuktiḥ prakāśate |
Yathaiva paśyati viśvaṃ tathaiva parivartate || 7/40 ||
Liberation in life (jivat-muktiḥ) shines (prakāśate) when abiding in contraction dissolves (saṅkoca-saṃsthāna-layāt), (and) as one (yathā-eva) sees (paśyati) the world (viśvam), so (tathā-eva) does he wander (parivartate). || 7/40 ||
संवित्स्वातन्त्र्यतस्त्यक्तसर्वोपायकदर्थनम् ।
अतो विमर्शरूपोऽयं कथनात्मा प्रकाशते ॥७/४१॥
Saṃvitsvātantryatastyaktasarvopāyakadarthanam |
Ato vimarśarūpo'yaṃ kathanātmā prakāśate || 7/41 ||
(When) the Self-dependent Nature of Consciousness is (realized) (saṃvit-svātantryataḥ), the distress of all the upāya-s or methods becomes forsaken (tyakta-sarva-upāya-kadarthanam); then (ataḥ), Oral Instruction (kathana-ātmā) appears (prakāśate) as this (ayam) Nature of Self-awareness (vimarśa-rūpaḥ). || 7/41 ||
सत्सम्प्रदायो गुरुणा सर्वावरणभेदकः ।
मूर्तिचक्रे ह्यहङ्कारः प्रमात्रात्मा य उत्थितः ॥७/४२॥
Satsampradāyo guruṇā sarvāvaraṇabhedakaḥ |
Mūrticakre hyahaṅkāraḥ pramātrātmā ya utthitaḥ || 7/42 ||
The real Sampradāya or Oral Transmission (sat-sampradāyaḥ) destroys all the coverings of limitation (sarva-āvaraṇa-bhedakaḥ) (when it flows) through the Guru (guruṇā). (Then,) in the Mūrticakram (mūrti-cakre…hi), ahaṅkāra or false-I (ahaṅkāraḥ), which is (yaḥ) the pramātā or the limited perceiver (pramātṛ-ātmā), arises (utthitaḥ). || 7/42 ||
स्वात्मसङ्कोचसंहारपूर्वे स हठपाकतः ।
भावसंस्काररूपस्य रश्मिवृन्दस्य सर्वतः ॥७/४३॥
Svātmasaṅkocasaṃhārapūrve sa haṭhapākataḥ |
Bhāvasaṃskārarūpasya raśmivṛndasya sarvataḥ || 7/43 ||
After the Self’s limitation dissolves (svātmā-saṅkoca-saṃhāra-pūrve), that (Oral Transmission) (saḥ) appears spontaneously (haṭha-pākataḥ) everywhere (sarvataḥ) in the Aggregate of the Rays (of Consciousness) (raśmi-vṛndasya) (, which) assumes the nature of the impressions that form transmigratory existence (bhāva-saṃskāra-rūpasya). || 7/43 ||
तिष्ठतो बीजभावेन मातृमेलापरूपिणः ।
निर्विकल्पविकल्पांशान्भावाभावद्वयानुगान् ॥७/४४॥
विनिर्भिद्य विनिर्भिद्य संहरत्यान्तरानपि ।
निर्विकल्पविकल्पांशाः प्रायः सङ्कलनावशात् ॥७/४५॥
सम्भवन्ति चतुष्षष्टिः प्रतीतीनां स्वभावतः ।
तत्रापि ज्ञेयसंस्काराभिज्ञरूपाः प्रतीतयः ॥७/४६॥
Tiṣṭhato bījabhāvena mātṛmelāparūpiṇaḥ |
Nirvikalpavikalpāṃśānbhāvābhāvadvayānugān || 7/44 ||
Vinirbhidya vinirbhidya saṃharatyāntarānapi |
Nirvikalpavikalpāṃśāḥ prāyaḥ saṅkalanāvaśāt || 7/45 ||
Sambhavanti catuṣṣaṣṭiḥ pratītīnāṃ svabhāvataḥ |
Tatrāpi jñeyasaṃskārābhijñarūpāḥ pratītayaḥ || 7/46 ||
Abiding (tiṣṭhataḥ) in the Encounter with the subject (mātṛ-melāpa-rūpiṇaḥ) as the Seed (bīja-bhāvena), after perfectly separating (vinirbhidya…vinirbhidya) the thoughtlessness and thoughtfulness (nirvikalpa-vikalpa-aṃśān) (, which together) serve the distinction between existence and non-existence (bhāva-abhāva-dvaya-anugān) when they are mixed (saṅkalanā-vaśāt) (; one) dissolves (them both) (saṃharati) as a rule (prāyaḥ), even though (api) they are internal (antarān).
(Then,) the portions of (both) thoughtlessness and thoughtfulness (nirvikalpa-vikalpa-aṃśāḥ) naturally (svabhāvataḥ) unite (sambhavanti) as the Sixty-four (Powers) (catuṣṣaṣṭiḥ) of all perceptions (pratītīnām). When that happens (tatra…api), perceptions (pratītayaḥ) assume the Nature of Understanding, which reveals that perceptible objects are mere impressions (jñeya-saṃskāra-abhi-jña-rūpāḥ). || 7/44-46 ||
सम्भवन्ति चतुष्षष्टिः सोपानक्रमयोगतः ।
अन्या अपि च तन्निष्ठा हठपाकैकलम्पटाः ॥७/४७॥
Sambhavanti catuṣṣaṣṭiḥ sopānakramayogataḥ |
Anyā api ca tanniṣṭhā haṭhapākaikalampaṭāḥ || 7/47 ||
(They) unite (sambhavanti) as the Sixty-four (Powers) (catuṣṣaṣṭiḥ) to serve as a successive path like a ladder (sopāna-krama-yogataḥ). Even (api…ca) others (anyāḥ), who are solely desirous of the vehement devouring (of limitations) (haṭha-pāka-eka-lampaṭāḥ), are grounded in Them (tat-niṣṭhāḥ). || 7/47 ||
ज्ञातृभोगस्वरूपिण्यस्तत्संख्या एव वस्तुतः ।
ज्ञातृभोगस्वरूपाणां मरीचीनां कदम्बकम् ॥७/४८॥
प्रत्येकं हठपाकेन ग्रसितुं तत्र वर्तते ।
तच्च स्फुटास्फुटत्वेन वर्ततेऽनुभवादपि ॥७/४९॥
Jñātṛbhogasvarūpiṇyastatsaṃkhyā eva vastutaḥ |
Jñātṛbhogasvarūpāṇāṃ marīcīnāṃ kadambakam || 7/48 ||
Pratyekaṃ haṭhapākena grasituṃ tatra vartate |
Tacca sphuṭāsphuṭatvena vartate'nubhavādapi || 7/49 ||
In reality (vastutaḥ), (Their) multiplicity (appears) only (tat-saṃkhyāḥ…eva) because They naturally assume the form of (all) the experiences of the perceiving subject (jñātṛ-bhoga-sva-rūpiṇyaḥ). To vehemently (haṭhapākena) devour (grasitum) the multitude of the Rays that manifest as the experiences of the perceiving subject (jñātṛ-bhoga-sva-rūpāṇām…marīcīnām…kadambakam), such multiplicity (tat) arises (vartate) there -in the perceiving subject- (tatra) one by one (pratyekam). And (ca) since it is both visible and invisible (sphuṭa-asphuṭa-tvena), (It) arises (vartate) even (api) in perception (anubhavāt). || 7/48-49 ||
ज्ञेयसंस्काररूपाणां प्रतीतीनामनुक्रमात् ।
आसां सर्वप्रतीतीनां परविश्रान्तिलक्षणम् ॥७/५०॥
Jñeyasaṃskārarūpāṇāṃ pratītīnāmanukramāt |
Āsāṃ sarvapratītīnāṃ paraviśrāntilakṣaṇam || 7/50 ||
(When) these perceptions (pratītīnām) that assume the form of perceptible objects composed of impressions (jñeya-saṃskāra-rūpāṇām) arise one after the other (, and thus become firm) (anukramāt), Supreme Repose (arises) (para-viśrānti-lakṣaṇam) in all these perceptions (āsām…sarva-pratītīnām). || 7/50 ||
न क्षणं च्यवते रूपं यस्याः सा पारमार्थिकी ।
सर्वोत्तीर्णा सर्वमयी सर्वसर्वात्मकप्रथा ॥७/५१॥
Na kṣaṇaṃ cyavate rūpaṃ yasyāḥ sā pāramārthikī |
Sarvottīrṇā sarvamayī sarvasarvātmakaprathā || 7/51 ||
That (Repose) (sā) is Real (pārama-arthikī) (what is) all-transcending (sarva-uttīrṇā), but also all-containing (sarva-mayī), (and) perceived as the complete Essence of everything (sarva-sarva-ātmaka-prathā), of Which (yasyāḥ) nature (rūpam) does not change even for a moment (na…kṣaṇam…cyavate). || 7/51 ||
अविभिन्ना विभिन्नेव या काचित् पारमेश्वरी ।
व्यपदेशातिगा तस्याः स्वस्वरूपमयस्थितेः ॥७/५२॥
Avibhinnā vibhinneva yā kācit pārameśvarī |
Vyapadeśātigā tasyāḥ svasvarūpamayasthiteḥ || 7/52 ||
(Repose) is the indescribable (kācit) Pārameśvarī or Supreme Mistress (pārama-īśvarī), Who (yā) surpasses any designation (vyapadeśa-ati-gā); (and though She) seems to be (iva) divided (vibhinnā), (She) is not (avibhinnā), for Her (tasyāḥ) very Existence is precisely one’s True Nature (sva-sva-rūpa-maya-sthiteḥ). || 7/52 ||
पञ्चषष्टिप्रतीतित्वमुपचारेण गीयते ।
रौद्रेश्वर्या अयं स्फारः प्राधान्येन व्यवस्थितः ॥७/५३॥
संस्कारहठपाकात्मा ग्रासव्यापारपारगः ।
Pañcaṣaṣṭipratītitvamupacāreṇa gīyate |
Raudreśvaryā ayaṃ sphāraḥ prādhānyena vyavasthitaḥ || 7/53 ||
Saṃskārahaṭhapākātmā grāsavyāpārapāragaḥ |
Metaphorically (upacāreṇa) praised (gīyate) as the ‘sixty-five-fold perception’ (pañcaṣaṣṭi-pratītitvam), this (ayam) Expansion (sphāraḥ) of Raudreśvarī (raudreśvaryāḥ) chiefly (prādhānyena) appears (vyavasthitaḥ) as the master of the function of devouring (grāsa-vyāpāra-pāra-gaḥ), for (Its) essence is the forceful consuming of impressions (saṃskāra-haṭhapāka-ātmā). || 7/53-54ab ||
संहारभक्षिणीरूपाद्व्योमेश्यन्तं हि यत्स्थितम् ॥७/५४॥
चक्रसंस्थानमेतस्य निजचक्रक्रमान्तरे ।
निर्विभज्य स्वकं रूपं हठपाकक्रियात्मकम् ॥७/५५॥
प्रत्यावृत्त्या स्वस्वरूपे निरावरणसुन्दरे ।
इच्छासंस्कारविरहे क्षीणा विश्राम्यति स्वतः ॥७/५६॥
Saṃhārabhakṣiṇīrūpādvyomeśyantaṃ hi yatsthitam || 7/54 ||
Cakrasaṃsthānametasya nijacakrakramāntare |
Nirvibhajya svakaṃ rūpaṃ haṭhapākakriyātmakam || 7/55 ||
Pratyāvṛttyā svasvarūpe nirāvaraṇasundare |
Icchāsaṃskāravirahe kṣīṇā viśrāmyati svataḥ || 7/56 ||
The establishment of the Wheels (cakra-saṃsthānam) of this (Expansion) (etasya), which (yat) ranges from the Nature of Saṃhārabhakṣiṇī, the Devourer of Withdrawal (saṃhāra-bhakṣiṇī-rūpāt), to Vyomeśī, the Mistress of the Sky (vyoma-īśi-antam…hi), (and) rests (sthitam) within its own Wheels one after the other (nija-cakra-krama-antare) without dividing (nirvibhajya) Its own (svakam) Nature (rūpam), is the embodiment of the Act of Sudden (Devouring) (haṭha-pāka-kriyā-ātmakam).
By turning back (prati-āvṛttyā) to one’s own True Nature (sva-sva-rūpe), to the Beauty of the Unveiled State (nirāvaraṇa-sundare), the Emaciated One --i.e. Transcendental Consciousness-- (kṣīṇā) naturally (svataḥ) takes rest (viśrāmyati) in the cessation of the impressions of desire (icchā-saṃskāra-virahe). || 7/54cd-56 ||
परधारासमारूढसामरस्यावसानभूः ।
एषा कृशतनुर्देवी सर्वेच्छाविलयावनिः ॥७/५७॥
Paradhārāsamārūḍhasāmarasyāvasānabhūḥ |
Eṣā kṛśatanurdevī sarvecchāvilayāvaniḥ || 7/57 ||
This (eṣā) Emaciated (kṛśa-tanuḥ) Goddess (devī) arises from the Abode of Oneness (that) extends to the Highest Stage (para-dhārā-samārūḍha-sāmarasya-avasāna-bhūḥ), (as She) is the Ground (on which) all desires dissolve (sarva-icchā-vilaya-avaniḥ). || 7/57 ||
अनपायपदप्राप्त्यै कैश्चिदेवाभ्युपास्यते ।
यां यां स्वचक्रे चक्रेशी तां तामाविश्य युक्तितः ॥७/५८॥
Anapāyapadaprāptyai kaiścidevābhyupāsyate |
Yāṃ yāṃ svacakre cakreśī tāṃ tāmāviśya yuktitaḥ || 7/58 ||
To attain the state without obstacles (anapāya-pada-prāptyai), the Mistress of the Wheels (cakra-īśī) is to be worshipped with great intensity (abhi-upāsyate) by any means (kaiścid…eva), (for) whatever (yām…yām) (appears) in Her Wheel (sva-cakre), (She) skillfully (yuktitaḥ) entered (āviśya) that already (tām…tām). || 7/58 ||
रौद्रेश्वरी सर्वचक्राण्यामूलाद्ग्रसति स्वयम् ।
अतो वृन्दक्रमे सर्वमुपादेयतया स्थितम् ॥७/५९॥
Raudreśvarī sarvacakrāṇyāmūlādgrasati svayam |
Ato vṛndakrame sarvamupādeyatayā sthitam || 7/59 ||
Raudreśvarī (raudra-īśvarī) Herself (svayam) devours (grasati) all the Wheels (sarva-cakrāṇi) from the root (āmūlāt). Hence (ataḥ), everything (sarvam) remains (sthitam) accaptable (upādeya-tayā) in the Process of the Multitude (vṛnda-krame). || 7/59 ||
प्रमेयजातं सङ्कोचकलाविच्छेदनक्षमम् ।
मुद्रामन्त्रनिरीहादिप्रमेयप्रतिपादनात् ॥७/६०॥
Prameyajātaṃ saṅkocakalāvicchedanakṣamam |
Mudrāmantranirīhādiprameyapratipādanāt || 7/60 ||
By attaining the knowledge of mudrā, mantra, nirīha or indifference, etc. (mudrā-mantra-nirīhā-ādi-prameya-pratipādanāt), the collection of objects (prameya-jātam) is capable of being utilized for the removal of limitations (saṅkoca-kalā-vicchedana-kṣamam). || 7/60 ||
कथनात्मा सम्प्रदायो निष्ठामत्र परां गतः ।
कथनात्संशयच्छेदः पूजनं परिपूर्णता ॥७/६१॥
सङ्क्रमात्सामरस्यस्य परा निष्ठा प्रवर्तते ।
Kathanātmā sampradāyo niṣṭhāmatra parāṃ gataḥ |
Kathanātsaṃśayacchedaḥ pūjanaṃ paripūrṇatā || 7/61 ||
Saṅkramātsāmarasyasya parā niṣṭhā pravartate |
The Tradition’s (sampradāyaḥ) Essence is Kathanam or Oral Instruction (kathana-ātmā), (for) it leads (gataḥ) to the Highest (parām) Repose (niṣṭhām) here (atra). Doubts are removed (saṃśaya-cchedaḥ) through Kathanam (kathanāt), (then) Pūjanam or Worship (pūjanam) is completed (pari-pūrṇatā). From Saṅkrama or Transmission (saṅkramāt), the Supreme (parā) State (niṣṭhā) of Oneness (sāmarasyasya) emanates (pravartate). || 7/61-62ab ||
अतोऽत्र सावधानेन हृदयेन विमृश्यताम् ॥७/६२॥
चतुष्षष्टिमरीचीनां संस्थानं हृदयङ्गमम् ।
Ato'tra sāvadhānena hṛdayena vimṛśyatām || 7/62 ||
Catuṣṣaṣṭimarīcīnāṃ saṃsthānaṃ hṛdayaṅgamam |
Hence (ataḥ), with an attentive (sāvadhānena) intellect (hṛdayena), one should reflect (vimṛśyatām) here (atra) on the establishment (saṃsthānam) of the sixty-four Rays (catuṣṣaṣṭi-marīcīnām) (, as) it pleases one’s heart (hṛdayaṅgamam). || 7/62cd-63ab ||
प्रत्यक्षानुभवात्सर्वं स्वात्मा भवति योगिनाम् ॥७/६३॥
अतो गुरुमुखात्तद्यत्प्रत्यक्षेणानुभूयते ।
Pratyakṣānubhavātsarvaṃ svātmā bhavati yoginām || 7/63 ||
Ato gurumukhāttadyatpratyakṣeṇānubhūyate |
Everything (that appears) (sarvam) in his direct cognition (pratyakṣa-anubhavāt), the yogī (yoginām) perceives (that) (bhavati) as his own Self (sva-ātmā); thus, (he) directly (pratyakṣeṇa) perceives (anubhūyate) what (tat…yat) came out from the Guru’s Mouth (guru-mukhāt). || 7/63cd-64ab ||
विषयाभोगसंस्काररूपो यः कामसम्भवः ॥७/६४॥
कालेनासाद्यते भूयः स तद्बीजक्रमात्मना ।
तद्भोगेनापि कालस्य तृप्तेरुपरमे सति ॥७/६५॥
Viṣayābhogasaṃskārarūpo yaḥ kāmasambhavaḥ || 7/64 ||
Kālenāsādyate bhūyaḥ sa tadbījakramātmanā |
Tadbhogenāpi kālasya tṛpteruparame sati || 7/65 ||
When (yaḥ) an impression -brought about by the enjoyment of sense-objects- emerges (viṣaya-ābhoga-saṃskāra-rūpaḥ), it produces desire (kāma-sambhavaḥ) in the course of time (kālena). But (api) when (sati) the enjoyment of a specific desire (tat…bhogena) is not satisfactory anymore (tṛpteḥ…uparame) after some time (kālasya), (new) impressions (saḥ) arise (āsādyate) again, one after the other (bhūyaḥ), sprouting from their seeds in a sequential way (tat-bīja-krama-ātmanā). || 7/64cd-65 ||
यथाक्रमं स्वस्वरूपहानिः संजायते स्फुटम् ।
तदित्थं प्रथमः कालः कामं सृष्ट्वा ततः क्रमात् ॥७/६६॥
प्रत्यावृत्त्या तु तद्ग्रासात्स्वं स्वं रूपं ग्रसत्यपि ।
तदेतद्वस्तुतः सर्वं मरीचीनां विजृम्भितम् ॥७/६७॥
अक्रमाणां क्रमाभासरूपमप्रत्यक्षतः स्थितम् ।
Yathākramaṃ svasvarūpahāniḥ saṃjāyate sphuṭam |
Taditthaṃ prathamaḥ kālaḥ kāmaṃ sṛṣṭvā tataḥ kramāt || 7/66 ||
Pratyāvṛttyā tu tadgrāsātsvaṃ svaṃ rūpaṃ grasatyapi |
Tadetadvastutaḥ sarvaṃ marīcīnāṃ vijṛmbhitam || 7/67 ||
Akramāṇāṃ kramābhāsarūpamapratyakṣataḥ sthitam |
The diminution of one’s True Nature (sva-sva-rūpa-hāniḥ) clearly (sphuṭam) emerges (saṃjāyate) in this way (yathā-kramam). Therefore (tadittham), Time (kālaḥ) appears at first (prathamaḥ), then it (tataḥ) creates (sṛṣṭvā) desire (kāmam), one after the other (kramāt). But (tu) when Time is consumed (tat-grāsāt) by turning back (to the Subject) (prati-āvṛttyā), it devours (grasati) even (api) its own nature (svam…svam…rūpam). When realized (vastutas), this (tat-etat) entire (sarvam) nature of the appearance of succession (krama-ābhāsa-rūpam) remains (sthitam) as the Expansion (vijṛmbhitam) of the Timeless Rays (of Consciousness) (akramāṇām…marīcīnām) beyond perception (apratyakṣataḥ). || 7/66-68ab ||
तत्र कालस्य या सृष्टिर्द्वादशात्मा निरूपिता ॥७/६८॥
प्रत्यावृत्तिक्रमोन्माना मूर्ताहङ्कारमेलनात् ।
त्रयोदशात्मतां प्राप्ता सा विश्रान्तिपदोन्मुखी ॥७/६९॥
Tatra kālasya yā sṛṣṭirdvādaśātmā nirūpitā || 7/68 ||
Pratyāvṛttikramonmānā mūrtāhaṅkāramelanāt |
Trayodaśātmatāṃ prāptā sā viśrāntipadonmukhī || 7/69 ||
There (tatra), the manifestation (sṛṣṭiḥ) of Time (kālasya), which (yā) is observed (nirūpitā) as twelvefold (dvādaśa-ātmā), becomes (prāptā) thirteenfold (trayodaśa-ātmatām) as the mindless phase of the process of Pratyāvṛtti or Returning (prati-āvṛtti-krama-unmānā), occuring when the encounter with the formation of ahaṅkāra (takes place) (mūrta-ahaṅkāra-melanāt), as It is devoted to the State of Repose (viśrānti-pada-unmukhī). || 7/68cd-69 ||
त्रयोदशानां रूपाणां प्रत्येकमुदयादिभिः ।
पञ्चात्मिका पञ्चषष्टिस्तत एता मरीचयः ॥७/७०॥
Trayodaśānāṃ rūpāṇāṃ pratyekamudayādibhiḥ |
Pañcātmikā pañcaṣaṣṭistata etā marīcayaḥ || 7/70 ||
(Multiplying) the manifestation, maintenance and dissolution (udaya-ādibhiḥ) of the thirteen (trayodaśānām) aspects (rūpāṇām) one by one (prati-ekam) five times, according to their fivefold nature (pañcātmikā), these (etāḥ) Marīci-s or Rays (marīcayaḥ) become sixty-five (pañcaṣaṣṭiḥ). || 7/70 ||
अन्त्या क्रमाक्रमोत्क्रान्त्या विश्रान्तिरिति गीयते ।
चतुष्षष्टिमरीचीनां सामरस्यावसानभूः ॥७/७१॥
Antyā kramākramotkrāntyā viśrāntiriti gīyate |
Catuṣṣaṣṭimarīcīnāṃ sāmarasyāvasānabhūḥ || 7/71 ||
When (antyā) (the difference between) succession and non-succession is transcended (krama-akrama-utkrāntyā), ‘Viśrānti’ or ‘Repose’ (viśrāntiḥ…iti) is glorified (gīyate) as the Realm of the Unity (sāmarasya-avasāna-bhūḥ) of the Sixty-four Rays (of Consciousness) (catuṣṣaṣṭi-marīcīnām). || 7/71 ||
उदयादिमयोल्लासद्वादशात्ममरीचयः ।
तन्मयोल्लासपरमाहङ्कारानुगमूर्तयः ॥७/७२॥
Udayādimayollāsadvādaśātmamarīcayaḥ |
Tanmayollāsaparamāhaṅkārānugamūrtayaḥ || 7/72 ||
The twelvefold Rays, emerging in their manifestation, etc., (udaya-ādi-maya-ullāsa-dvādaśa-ātmā-marīcayaḥ), become the formations that serve the Supreme Ego, composed of their playful appearance (tat-maya-ullāsa-parama-ahaṅkāra-anuga-mūrtayaḥ). || 7/72 ||
प्रतिभावं प्रवर्तन्ते हठग्रसनलम्पटाः ।
भावानुभवभूमौ हि स्तिमितिव्यन्तरात्मनि ॥७/७३॥
Pratibhāvaṃ pravartante haṭhagrasanalampaṭāḥ |
Bhāvānubhavabhūmau hi stimitivyantarātmani || 7/73 ||
They are devoted to forceful consuming (haṭha-grasana-lampaṭāḥ), (and) thus they become (pravartante) interrelated (pratibhāvam) on the stage of the perception of manifestation (bhāva-anubhava-bhūmau…hi), marked by a motionless absence of distinction (stimiti-vyantara-ātmani). || 7/73 ||
सर्वेन्द्रियमरीचीनां चक्रं युगपदुल्लसेत् ।
यस्या यस्या यत्र यत्र रूपादावधिकारिता ॥७/७४॥
तस्यास्तस्यास्तत्र तत्र स्वोद्रेकः केवलं स्थितः ।
तन्निलीनत्वमन्यासामित्येकोऽनुभवो नचेत् ॥७/७५॥
Sarvendriyamarīcīnāṃ cakraṃ yugapadullaset |
Yasyā yasyā yatra yatra rūpādāvadhikāritā || 7/74 ||
Tasyāstasyāstatra tatra svodrekaḥ kevalaṃ sthitaḥ |
Tannilīnatvamanyāsāmityeko'nubhavo nacet || 7/75 ||
The Wheels (cakram) of the Rays of all the senses (sarva-indriya-marīcīnām) manifest (ullaset) all at once (yugapat). Wherever (yatra…yatra) the authority (adhikāritā) over forms, etc. (rūpa-ādau) of any of the Rays (occur) (yasyāḥ…yasyāḥ), only (kevalam) its own abundance (sva-udrekaḥ) remains (sthitaḥ) there (tatra…tatra). If it’d be argued that it is only a single perception (ekaḥ…anubhavaḥ) because the other Rays disappeared (tat-nilīna-tvam…anyāsām…iti), our reply is: “no, it is not” (na…cet). || 7/74-75 ||
कथं स्याद्रूपलावण्यविकासाढ्यपरस्त्रियाम् ।
अभिलाषस्तथाप्येष प्रायः स्पर्शेन्द्रियात्मकः ॥७/७६॥
Kathaṃ syādrūpalāvaṇyavikāsāḍhyaparastriyām |
Abhilāṣastathāpyeṣa prāyaḥ sparśendriyātmakaḥ || 7/76 ||
How (katham) can there be (syāt) desire (abhilāṣaḥ) for someone else’s wife with abundant beauty and charm what she expresses (rūpa-lāvaṇya-vikāsa-āḍhya-para-striyām)? Nevertheless (tathā…api), this desire (eṣaḥ) is generally (prāyaḥ) marked by the sense of touch --i.e. one wants to touch the beautiful body of such a wife-- (sparśa-indriya-ātmakaḥ). || 7/76 ||
न चात्र रूपलावण्यविलासः स्पर्शनात्मकः ।
एवं वचनमाधुर्यं तथाङ्गश्वाससौरभम् ॥७/७७॥
Na cātra rūpalāvaṇyavilāsaḥ sparśanātmakaḥ |
Evaṃ vacanamādhuryaṃ tathāṅgaśvāsasaurabham || 7/77 ||
But (ca) not only (na…atra) her playful charm and beauty (rūpa-lāvaṇya-vilāsaḥ) is that which begs to be touched --i.e. united with-- (sparśana-ātmakaḥ). It is (also) (evam) the sweetness of her voice (vacana-mādhuryam), and (tathā) the fragrance of her breath (aṅga-śvāsa-saurabham). || 7/77 ||
अधरामृतपानं च सर्वं स्यात्तच्च निष्फलम् ।
तदित्थं सर्वरश्मीनां सर्वसर्वात्मतामयम् ॥७/७८॥
प्रमातृपरितोषात्मसामरस्यव्यवस्थितम् ।
स एष परमो वीरः पराहङ्कारलक्षणः ॥७/७९॥
Adharāmṛtapānaṃ ca sarvaṃ syāttacca niṣphalam |
Taditthaṃ sarvaraśmīnāṃ sarvasarvātmatāmayam || 7/78 ||
Pramātṛparitoṣātmasāmarasyavyavasthitam |
Sa eṣa paramo vīraḥ parāhaṅkāralakṣaṇaḥ || 7/79 ||
Even (ca) drinking the Necter of (her) lips --i.e. kissing her-- (adhara-amṛta-pānam), and (ca) everything (else) (sarvam…tat) is actually (syāt) fruitless (niṣphalam). All this (tat…ittham) remains in Unity, marked by the satisfaction of the perceiver (pramātṛ-paritoṣa-ātmā-sāmarasya-vyavasthitam) as the complete Essence of everything (sarva-sarva-ātmatā-mayam), which belongs to all the Rays (sarva-raśmīnām). This (eṣaḥ) is the (saḥ) Supreme (paramaḥ) Vīra or Hero (vīraḥ), the quality of Supreme Ego (para-ahaṅkāra-lakṣaṇaḥ). || 7/78-79 ||
युगपत्सर्वरश्मीनां परं द्रावणलक्षणम् ।
आद्ययागं समासाद्य सामरस्येन वर्तते ॥७/८०॥
Yugapatsarvaraśmīnāṃ paraṃ drāvaṇalakṣaṇam |
Ādyayāgaṃ samāsādya sāmarasyena vartate || 7/80 ||
Having approached (samāsādya) the Primordial Sacrifice (ādya-yāgam) through the Union (sāmarasyena) of all the Rays (of Consciousness) (sarva-raśmīnām) at once (yugapat), the Supreme (State) (param) occurs (vartate), marked by dissolution (drāvaṇa-lakṣaṇam). || 7/80 ||
चक्रेश्वरः स एवायमाद्ययागादनन्तरम् ।
चतुष्षष्टिमयेनान्तः शक्तिचक्रेण सङ्गतः ॥७/८१॥
Cakreśvaraḥ sa evāyamādyayāgādanantaram |
Catuṣṣaṣṭimayenāntaḥ śakticakreṇa saṅgataḥ || 7/81 ||
This (ayam) is only (eva) Cakreśvaraḥ, the Lord of the Wheel (saḥ…cakra-īśvaraḥ), (Who), after (anantaram) the Primordial Sacrifice (ādya-yāgāt), internally unites (saṅgataḥ…antaḥ) with the Śakticakra or the Wheels of Śakti (śakti-cakreṇa), (which) consists of the Sixty-four (Rays of Consciousness) (catuṣṣaṣṭi-mayena). || 7/81 ||
निर्विकल्पविकल्पात्मसंस्काराः पशुरूपिणः ।
गगनक्षमाः ततोऽपि परिविश्रामविलीनाः ॥७/८२॥
Nirvikalpavikalpātmasaṃskārāḥ paśurūpiṇaḥ |
Gaganakṣamāḥ tato'pi pariviśrāmavilīnāḥ || 7/82 ||
The impressions of thoughts and their absence (nirvikalpa-vikalpa-ātmā-saṃskārāḥ) embody the paśu or limited being (paśu-rūpiṇaḥ); consequently (tataḥ…api), when they dissolve in Perfect Repose (pari-viśrāma-vilīnā), they become as vast as the Sky (gagana-kṣamāḥ). || 7/82 ||
हठेनाहन्तिरभसात्स्वचक्रपरितृप्तये ।
मध्ये च परमामोदचमत्काररसात्मिका ॥७/८३॥
मदिरा जृम्भते कापि विभस * कलक्रियः ।
कान्दिशीकत्वमायाति पराशक्तावसावपि ॥७/८४॥
Haṭhenāhantirabhasātsvacakraparitṛptaye |
Madhye ca paramāmodacamatkārarasātmikā || 7/83 ||
Madirā jṛmbhate kāpi vibhasa * kalakriyaḥ |
Kāndiśīkatvamāyāti parāśaktāvasāvapi || 7/84 ||
And (ca) for the perfect satisfaction of one’s own Wheels (sva-cakra-pari-tṛptaye) out of an eager desire for the indestructible (State) (ahanti-rabhasāt) in an instant (haṭhena), an indescribable (kāpi) Nectar emerges in the Center as the Taste of Amazement composed of Supreme Bliss (madhye…parama-āmoda-camat-kāra-rasa-ātmikā…jṛmbhate), *** (which) then (api) becomes Kāndiśīka or all-pervading (kāndiśīkatvam…āyāti) in the Supreme Śakti (parā-śaktau). || 7/83-84 ||
वीरसिंहासनस्थेयं देवी परममङ्गला ।
चलनान्मोहरूपस्य क्रमणात्परसंविदः ॥७/८५॥
Vīrasiṃhāsanastheyaṃ devī paramamaṅgalā |
Calanānmoharūpasya kramaṇātparasaṃvidaḥ || 7/85 ||
This (Supreme Śakti) (iyam) is Devī, or the Goddess (devī), the Supreme Maṅgalā (parama-maṅgalā), situated on the seat of Vīrasiṃhā (vīra-siṃha-āsana-sthā), (and) moving as the unfolding sequence (kramaṇāt) of Supreme Consciousness (para-saṃvidaḥ), while transcending (calanāt) the nature of illusion (moha-rūpasya). || 7/85 ||
गुरुः सकलचक्राणां क्रमाक्रमपदोज्झितः ।
उद्द्योतातिक्रमश्चापि द्वैविध्येन व्यवस्थितः ॥७/८६॥
Guruḥ sakalacakrāṇāṃ kramākramapadojjhitaḥ |
Uddyotātikramaścāpi dvaividhyena vyavasthitaḥ || 7/86 ||
(She is) the Guru (guruḥ) of all the Wheels (sakala-cakrāṇām) beyond succession and its absence (krama-akrama-pada-ujjhitaḥ); and (ca) though She surpasses even lustre --i.e. She is the invisible Absolute-- (uddyota-ati-kramaḥ…api), (She) appears (vyavasthitaḥ) in a twofold way (dvaividhyena). || 7/86 ||
पराकाशस्पन्दनेच्छादृक्क्रियात्मा बहिर्मुखः ।
एकस्तद्व्युत्क्रमात्मान्यः पराकाशप्रतिष्ठितः ॥७/८७॥
Parākāśaspandanecchādṛkkriyātmā bahirmukhaḥ |
Ekastadvyutkramātmānyaḥ parākāśapratiṣṭhitaḥ || 7/87 ||
Extroversion (bahir-mukhaḥ) is nothing but the activity, the knowledge (and) the will of the Vibration of the Supreme Sky (para-ākāśa-spandana-icchā-dṛk-kriyā-ātmā). One aspect (ekaḥ) is situated in the Supreme Sky (para-ākāśa-pratiṣṭhitaḥ), (and) the other aspect (anyaḥ) is separated from That (tat-vyutkrama-ātmā). || 7/87 ||
बहिर्मुखत्वेऽपीच्छातश्चर्वणं तत्त्रयात्मनः ।
कामसंसर्गतस्तस्य प्रत्यावृत्त्या समन्ततः ॥७/८८॥
Bahirmukhatve'pīcchātaścarvaṇaṃ tattrayātmanaḥ |
Kāmasaṃsargatastasya pratyāvṛttyā samantataḥ || 7/88 ||
By Turning back (prati-āvṛttyā) perfectly (samantataḥ) from its (tasya) three aspects (tat-traya-ātmanaḥ) that are none other than the manifestation of desire (kāma-saṃsargataḥ), Devouring (occurs) (carvaṇam) even (api) in extroversion (bahir-mukha-tve) according to the Will (of the Lord) (īcchātaḥ). || 7/88 ||
ज्ञानक्रियातः कालस्य ग्रासो विश्रान्तिरप्यथ ।
विषयाभोगनिर्ज्ञातनिर्विकल्पेऽपि यत्स्फुटम् ॥७/८९॥
Jñānakriyātaḥ kālasya grāso viśrāntirapyatha |
Viṣayābhoganirjñātanirvikalpe'pi yatsphuṭam || 7/89 ||
Then (atha), the Devouring (grāsaḥ) and the Repose (viśrāntiḥ) of Time (kālasya) through Knowledge and Action (, respectively) (jñāna-kriyā-taḥ) (, happen) clearly (yat-sphuṭam) even (api) in thoughtless awareness, in which sensory perception is maintained (viṣaya-ābhoga-nirjñāta-nirvikalpe). || 7/89 ||
कालग्रसनविश्रान्ती सर्वेषां भवतः क्षणम् ।
अन्तर्मुखत्वे तूद्द्योताद्भावामर्शक्रियात्मकात् ॥७/९०॥
Kālagrasanaviśrāntī sarveṣāṃ bhavataḥ kṣaṇam |
Antarmukhatve tūddyotādbhāvāmarśakriyātmakāt || 7/90 ||
The Devouring and the Repose of Time (kāla-grasana-viśrāntī) happen for a moment (kṣaṇam) in everyone (bhavataḥ…sarveṣām). But in Introversion (antar-mukha-tve…tu), (It arises) from that Illumination or Awakening (uddyotāt) which is the very Act of the Awareness of Being (bhāva-āmarśa-kriyā-ātmakāt). || 7/90 ||
आरभ्य चितिविश्रान्तिपर्यन्तं पञ्चकं स्थितम् ।
एवं बहिर्मुखाभावावसरे ह्युदयादिकम् ॥७/९१॥
Ārabhya citiviśrāntiparyantaṃ pañcakaṃ sthitam |
Evaṃ bahirmukhābhāvāvasare hyudayādikam || 7/91 ||
This way (evam), beginning with this (Illumination) (ārabhya) up to the ‘Repose in Citi or Consciousness’ (citi-viśrānti-paryantam), the fivefold group (pañcakam) is established (sthitam) as ‘rising’, etc. (udaya-ādikam), even (hi) in the cessation of extroversion (bahir-mukha-abhāva-avasare). || 7/91 ||
व्योमेश्वरीक्रमाद्यावद्रौद्रेशीपञ्चकं स्थितम् ।
तद्बहिर्विश्वमाश्रित्या * * * थ क्रियात्मनः ॥७/९२॥
विमर्शात्परमाकाशपर्यन्तमपि तत्स्थितम् ॥७/९३॥
Vyomeśvarīkramādyāvadraudreśīpañcakaṃ sthitam |
Tadbahirviśvamāśrityā * * * tha kriyātmanaḥ || 7/92 ||
Vimarśātparamākāśaparyantamapi tatsthitam || 7/93 ||
Following (yāvat) the sequence of Vyomeśvarī (vyoman-īśvarī-kramāt), the fivefold group of Raudreśī (raudra-īśī-pañcakam) is established (sthitam). Taking refuge (āśrityā) in the external universe (tat-bahir-viśvam)….marked by activity (kriyā-ātmanaḥ), it (tat) is established (sthitam) from Vimarśa or Awareness (vimarśāt) up to the Supreme Ether (parama-ākāśa-paryantam…api). || 7/92-93 ||
यागादिभेदरूपेण तज्ज्ञप्तिर्गुरुणा कृता ।
ततो विश्वस्य संस्थानमामूलात्प्रतिपादितम् ॥७/९४॥
मानमेयप्रमात्रात्ममूर्तिचक्रान्तमित्यतः ।
इदानीं येन रूपेण सर्वाकारं विलीयते ॥७/९५॥
Yāgādibhedarūpeṇa tajjñaptirguruṇā kṛtā |
Tato viśvasya saṃsthānamāmūlātpratipāditam || 7/94 ||
Mānameyapramātrātmamūrticakrāntamityataḥ |
Idānīṃ yena rūpeṇa sarvākāraṃ vilīyate || 7/95 ||
Its attainment (tat-jñaptiḥ) is bestowed (kṛtā) by the Guru (guruṇā) through various forms like Yāga or Sacrifice, etc. (yāga-ādi-bheda-rūpeṇa); thus (tataḥ), the establishment (saṃsthānam) of the universe (viśvasya) is declared (pratipāditam) (as that which ranges) from its root (āmūlāt) up to the Mūrticakra, that in essence is the (triad of) cognition, object and the subject (māna-meya-pramātṛ-ātmā-mūrti-cakra-antam…iti). Therefore (ataḥ), through this (yena) Form (rūpeṇa), all forms (sarvākāram) dissolve (vilīyate) here (idānīm). || 7/94-95cd ||
यथास्थितक्रमेणैव तद्बृन्दं प्रतिपाद्यते ।
सामरस्ये प्रवृत्तेऽपि ज्ञानमेलापलक्षणे ॥७/९६॥
वासनावेधसंस्काराः कालग्रासेऽपि यत्स्थिताः ।
अतः क्रियां विना तेषां न निर्हरणं भवेत् ॥७/९७॥
Yathāsthitakrameṇaiva tadbṛndaṃ pratipādyate |
Sāmarasye pravṛtte'pi jñānamelāpalakṣaṇe || 7/96 ||
Vāsanāvedhasaṃskārāḥ kālagrāse'pi yatsthitāḥ |
Ataḥ kriyāṃ vinā teṣāṃ na nirharaṇaṃ bhavet || 7/97 ||
Its Aggregate --i.e. the Vṛndacakra-- (tat…bṛndam) is attained (pratipādyate) only in this established order (yathāsthita-krameṇa…eva).
Though (api) the consuming of Time (kāla-grāse) is Oneness (sāmarasye), for it indicates an already occurred encounter with Knowledge (jñāna-melāpa-lakṣaṇe…pravṛtte…api); the saṃskāra-s, full of residual impressions (vāsanā-vedha-saṃskārāḥ), remain (yat-sthitāḥ) even in that (api). Hence (ataḥ), these impressions (teṣām…hi) do not dissolve (na…nirharaṇam…bhavet) without (vinā) Activity (kriyām). || 7/96-97 ||
चिद्विमर्शस्वरूपेण स्वात्मयागमयात्मना ।
अलंग्रासप्रवृत्तेन क्रियावेशेन तत्त्वतः ॥७/९८॥
भूय उन्मज्जनं न स्यात्तेषामिति विशेषतः ।
रौद्रेश्वरीमयः स्फारः परानुग्रहभूमिकः ॥७/९९॥
मिथ्याभिमानरूपो यः संसारोऽत्र विलीयते ।
निस्संस्कारप्रकाशात्मा पराशक्तिः प्रवर्तते ॥७/१००॥
Cidvimarśasvarūpeṇa svātmayāgamayātmanā |
Alaṃgrāsapravṛttena kriyāveśena tattvataḥ || 7/98 ||
Bhūya unmajjanaṃ na syātteṣāmiti viśeṣataḥ |
Raudreśvarīmayaḥ sphāraḥ parānugrahabhūmikaḥ || 7/99 ||
Mithyābhimānarūpo yaḥ saṃsāro'tra vilīyate |
Nissaṃskāraprakāśātmā parāśaktiḥ pravartate || 7/100 ||
In real sense (tattvataḥ), on the authority of Kriyā or Activity (kriyā-āveśena), which expands as Alaṃgrāsa or complete devouring (alaṃgrāsa-pravṛttena), (and thus) is none other than Sacrifice to one’s own Self (sva-ātmā-yāga-maya-ātmanā) in the form of Awareness (cit-vimarśa-sva-rūpeṇa), these (impressions) (teṣām) do not (na…syāt) emerge (unmajjanam) again (bhūyaḥ). This is the difference (viśeṣataḥ…iti).
The Expansion (sphāraḥ) of Raudreśvarī (raudra-īśvarī-mayaḥ) is the Stage of Supreme Grace (para-anugraha-bhūmikaḥ), in which (atra) saṃsāra (saṃsāraḥ) or false identity (mithyā-abhimāna-rūpaḥ) dissolves (vilīyate). Being the Essence of Prakāśa or Light devoid of saṃskāra-s (nis-saṃskāra-prakāśa-ātmā), the Supreme Śakti (parā-śaktiḥ) prevails (this way) (pravartate). || 7/98-100 ||
अस्या एव ततो देव्या अपि प्राधान्यमिष्यते ।
निरावरणता यस्मादतः सञ्जायते स्फुटम् ॥७/१०१॥
Asyā eva tato devyā api prādhānyamiṣyate |
Nirāvaraṇatā yasmādataḥ sañjāyate sphuṭam || 7/101 ||
Therefore (tataḥ), though (api) it is said to be (iṣyate) the Supremacy (prādhānyam) of this (asyāḥ) Devī or Goddess (devyāḥ) alone (eva), from that --i.e. Supremacy -- (yasmāt…ataḥ), the Unveiled Condition (nirāvaraṇatā) shines forth (sañjāyate) distinctly (sphuṭam). || 7/101 ||
पूर्वं या ज्ञेयसंस्कारभित्तिरूपाः प्रतीतयः ।
सोपानक्रमरूपेण चतुष्षष्टिर्निरूपिताः ॥७/१०२॥
Pūrvaṃ yā jñeyasaṃskārabhittirūpāḥ pratītayaḥ |
Sopānakramarūpeṇa catuṣṣaṣṭirnirūpitāḥ || 7/102 ||
(Those) which (yāḥ) previously (pūrvam) were perceptions (pratītayaḥ) appearing as the impressions of perceptible objects (painted on) the canvas (of Consciousness) (jñeya-saṃskāra-bhitti-rūpāḥ), are recognized (now) (nirūpitāḥ) as the Sixty-four (Yoginī-s) (catuṣṣaṣṭiḥ) emerging one after the other like rungs of a ladder (sopāna-krama-rūpeṇa). || 7/102 ||
स्वचक्रे पशुरूपाणां तासां धामत्रयात्मनाम् ।
चिद्विमर्शस्वरूपेण हठपाकेन गालनम् ॥७/१०३॥
Svacakre paśurūpāṇāṃ tāsāṃ dhāmatrayātmanām |
Cidvimarśasvarūpeṇa haṭhapākena gālanam || 7/103 ||
Their (tāsām) paśu-nature (paśu-rūpāṇām), (which) consists of the threefold abode (dhāma-traya-ātmanām), suddenly (haṭha-pākena) dissolve (gālanam) in Her own Wheel (sva-cakre) in the form of Cidvimarśa or Self-Awareness (cit-vimarśa-sva-rūpeṇa). || 7/103 ||
क्रियते चरुचर्यादिप्रक्रमानुभवात्स्थिरम् ।
तत्र रौद्रेश्वरीरूपं प्रथमं षोडशात्मनः ॥७/१०४॥
Kriyate carucaryādiprakramānubhavātsthiram |
Tatra raudreśvarīrūpaṃ prathamaṃ ṣoḍaśātmanaḥ || 7/104 ||
Established (sthiram…kriyate) through the experiences that proceed from the initial practice of consuming the caru, the sacrificial substance, etc. (caru-caryā-ādi-pra-krama-anubhavāt), the Nature of Raudreśvarī or ‘the Mistress of the Destroyer’ (arises) (raudra-īśvarī-rūpam) at first (prathamam). || 7/104 ||
मेयसंस्कारचक्रस्य विषयाभोगरूपिणः ।
निरावरणतां नेतुं प्रवृत्तं चिद्विमर्शतः ॥७/१०५॥
कामस्वरूपमामूलादत्र ग्रस्तं समन्ततः ।
Meyasaṃskāracakrasya viṣayābhogarūpiṇaḥ |
Nirāvaraṇatāṃ netuṃ pravṛttaṃ cidvimarśataḥ || 7/105 ||
Kāmasvarūpamāmūlādatra grastaṃ samantataḥ |
To bring about (netum) the Unveiled State (nirāvaraṇatām) of the sixteenfold (ṣoḍaśa-ātmanaḥ) collection of the impressions of perceptible objects (meya-saṃskāra-cakrasya) appearing as the enjoyment of sense-objects (viṣaya-ābhoga-rūpiṇaḥ), (Raudreśvarī) shines forth (pravṛttam) as Pure Consciousness (cit-vimarśataḥ), and the essential nature of the desire (for sense-objects) (kāma-svarūpam) (is) completely (samantataḥ) swallowed (grastam) here (atra) from the root (āmūlāt). || 7/104-106ab ||
अहङ्कारेण सिद्धत्वं श्रित्वा तत्तन्मरीचिनाम् ॥७/१०६॥
संहारभक्षिणीरूपं ज्ञानसिद्धमयात्मताम् ।
आविश्य मेयसंस्कारचक्रं तत्र प्रलीयते ॥७/१०७॥
Ahaṅkāreṇa siddhatvaṃ śritvā tattanmarīcinām || 7/106 ||
Saṃhārabhakṣiṇīrūpaṃ jñānasiddhamayātmatām |
Āviśya meyasaṃskāracakraṃ tatra pralīyate || 7/107 ||
After one’s false-I (ahaṅkāreṇa) takes refuge (śritvā) in the establishment (siddha-tvam) of Her various Rays (tat-tat-marīcinām) as the Nature of Saṃhārabhakṣiṇī or ‘One who devours withdrawal’ (saṃhāra-bhakṣiṇī-rūpam), and thus becomes a Jñānasiddha or ‘One who realized knowledge’ (jñāna-siddha-maya-ātmatām), the collection of the saṃskāra-s of perceptible objects (meya-saṃskāra-cakram) dissolves (pralīyate) in Her (tatra). || 7/106-107 ||
ततः कालस्वभावस्य द्वादशात्ममयस्थितेः ।
मानसंस्कारचक्रस्य प्रत्यावृत्तिक्रमात्मनः ॥७/१०८॥
अविकल्पविकल्पाभ्यां चतुर्विंशतिरूपतः ।
मननत्राणधर्माभ्यां मन्त्रसिद्धमयात्मताम् ॥७/१०९॥
आविश्य तत्स्वरूपस्य विकल्पोपक्रमो लयः ।
भूचरीरूपमाविश्य क्रियतेऽनुभवात्मना ॥७/११०॥
ततो विकल्परूपस्य निर्विकल्पप्रतिष्ठितेः ।
मेलापसिद्धतां श्रित्वा कालग्रासो हि तन्यते ॥७/१११॥
Tataḥ kālasvabhāvasya dvādaśātmamayasthiteḥ |
Mānasaṃskāracakrasya pratyāvṛttikramātmanaḥ || 7/108 ||
Avikalpavikalpābhyāṃ caturviṃśatirūpataḥ |
Mananatrāṇadharmābhyāṃ mantrasiddhamayātmatām || 7/109 ||
Āviśya tatsvarūpasya vikalpopakramo layaḥ |
Bhūcarīrūpamāviśya kriyate'nubhavātmanā || 7/110 ||
Tato vikalparūpasya nirvikalpapratiṣṭhiteḥ |
Melāpasiddhatāṃ śritvā kālagrāso hi tanyate || 7/111 ||
Then (tataḥ), the essential nature of Time (kāla-sva-bhāvasya) that is the Wheel of the impressions of perception (māna-saṃskāra-cakrasya) (dissolves) through the Returning Process (prati-āvṛtti-krama-ātmanaḥ). Since (Time) manifests in a twelvefold way (dvādaśa-ātmā-maya-sthiteḥ), (and this Returning Process is) divided into phases without thoughts and phases with thoughts (avikalpa-vikalpa-ābhyām), (the Returning Process) is twenty-fourfold (catur-viṃśati-rūpataḥ).
(Here), based on the terms ‘manana’ or ‘mentation’ and ‘trāṇa’ ‘protection’ (manana-trāṇa-dharma-ābhyām), one becomes (āviśya) a Mantrasiddha or ‘One who is protected from mentation’ (mantra-siddha-maya-ātmatām). (After that), having entered the Nature of Bhūcarī or ‘One who moves on the earth’ (bhūcarī-rūpam) through direct perception (anubhava-ātmanā), the practice of thinking (vikalpa-upa-kramaḥ) about Her Essential Nature (tat-sva-rūpasya) dissolves (layaḥ…kriyate).
Then (tataḥ), since thoughts are firmly established in thoughtless awareness (vikalpa-rūpasya…nirvikalpa-pratiṣṭhiteḥ), after taking refuge (śritvā) in the Melāpasiddha’s State or ‘One who realized Melāpa or Union’ (melāpa-siddhatām), the consuming of Time (kāla-grāsaḥ…hi) expands (tanyate). || 7/108-111 ||
द्वादशात्मक्रमोन्मग्नमेलापानन्तरं ततः ।
तन्मात्ररूपसंस्कारास्तथान्तःकरणत्रयम् ॥७/११२॥
Dvādaśātmakramonmagnamelāpānantaraṃ tataḥ |
Tanmātrarūpasaṃskārāstathāntaḥkaraṇatrayam || 7/112 ||
Then (tataḥ), subsequent to the Union emerging as the twelvefold process, (dvādaśa-ātmā-krama-unmagna-melāpa-anantaram) the impressions, which assume the form of the (five) tanmātra-s or subtle elements (tanmātra-rūpa-saṃskārāḥ) (emerge) together with (tathā) the triad called the antaḥkaraṇa or the internal organs (of intellect, false-I and mind) (antaḥ-karaṇa-trayam). || 7/112 ||
अष्टाविह विशिष्यन्ते शाक्ता अव्यक्तमूर्तयः ।
तद्विनिर्हरणाद्युक्तं शाक्तमष्टात्मकं हठात् ॥७/११३॥
खेचरीरूपमाविश्य सूक्ष्मकालांशभेदकम् ।
सूक्ष्मेक्षिताप्रकारेण परं तन्मात्ररूपिणः ॥७/११४॥
Aṣṭāviha viśiṣyante śāktā avyaktamūrtayaḥ |
Tadvinirharaṇādyuktaṃ śāktamaṣṭātmakaṃ haṭhāt || 7/113 ||
Khecarīrūpamāviśya sūkṣmakālāṃśabhedakam |
Sūkṣmekṣitāprakāreṇa paraṃ tanmātrarūpiṇaḥ || 7/114 ||
They are to be distinguished (viśiṣyante) here (iha) as the eight (aṣṭau) unmanifested forms (avyakta-mūrtayaḥ) of Śakti (śāktāḥ). By removing (such impressions) (tat-vinirharaṇāt), one suddenly (haṭhāt) unites (yuktam) with the eightfold group (aṣṭa-ātmakam) (, which are considered) Śākta (śāktam), after entering (āviśya) the Nature of Khecarī (khecarī-rūpam) (, which) eliminates (even) the subtle degree of time (sūkṣma-kāla-aṃśa-bhedakam) by a very subtle and keen Awareness (sūkṣmekṣitā-prakāreṇa) beyond (param) the appearance of the tanmātra-s (tanmātra-rūpiṇaḥ). || 7/113-114 ||
एकस्य कामसंस्कारवेधस्याप्यस्ति संभवः ।
तथैव चान्तःकरणत्रयसंस्कारभूमिगः ॥७/११५॥
Ekasya kāmasaṃskāravedhasyāpyasti saṃbhavaḥ |
Tathaiva cāntaḥkaraṇatrayasaṃskārabhūmigaḥ || 7/115 ||
Though (api) a (ekasya) penetration of the impression of desire (kāma-saṃskāra-vedhasya) is possible (saṃbhavaḥ…asti), since (tathā-eva…ca), (it) pervades the stage of impressions composing the triad of the internal psychic organs (antaḥ-karaṇa-traya-saṃskāra-bhūmi-gaḥ). || 7/115 ||
अनुवेधोऽस्ति यस्याप्युद्युगापि यत्र संलयः ।
चक्ररूपं शाम्भवं * तञ्चक्रं क्रमतः स्थितम् ॥७/११६॥
श्रेयसः पररूपस्य शंस्वभावतया यतः ।
भवनं शाम्भवं तेन चक्रमेतत्प्रकीर्तितम् ॥७/११७॥
Anuvedho'sti yasyāpyudyugāpi yatra saṃlayaḥ |
Cakrarūpaṃ śāmbhavaṃ * tañcakraṃ kramataḥ sthitam || 7/116 ||
Śreyasaḥ pararūpasya śaṃsvabhāvatayā yataḥ |
Bhavanaṃ śāmbhavaṃ tena cakrametatprakīrtitam || 7/117 ||
Penetration (anuvedhaḥ) occurs (asti) even for a striving one (yasya…udyugā…api…api), in whom (yatra) it dissolves (saṃlayaḥ). This is the Nature of the Śāmbhavacakra (cakra-rūpam…śāmbhavam), (which) is established (sthitam) gradually (kramataḥ) as Śam or Happinness, the Essential Nature (śaṃ-sva-bhāvatayā) of the Supreme State (para-rūpasya) of Joy (śreyasaḥ). Thus (yataḥ…tena), this Wheel (cakram) is called (prakīrtitam) the Abode (bhavanam) of Śambhu (śāmbhavam). || 7/116-117 ||
व्योमेश्वरी स्वस्वरूपे प्रत्यावृत्तिक्रमात्मना ।
रौद्रेशीरूपमाविश्य कालग्रासादनन्तरम् ॥७/११८॥
स्वकृत्यं सकलं कृत्वा सम्यग्विश्राम्यति स्वतः ।
तदत्र सर्वसंस्कारचक्रमक्रमरूपिणा ॥७/११९॥
ज्ञातृभोगस्वरूपेण चतुष्षष्टिमयात्मना ।
स्फुटास्फुटत्वभिन्नेन मेयाभ्यासाद्यथायथम् ॥७/१२०॥
Vyomeśvarī svasvarūpe pratyāvṛttikramātmanā |
Raudreśīrūpamāviśya kālagrāsādanantaram || 7/118 ||
Svakṛtyaṃ sakalaṃ kṛtvā samyagviśrāmyati svataḥ |
Tadatra sarvasaṃskāracakramakramarūpiṇā || 7/119 ||
Jñātṛbhogasvarūpeṇa catuṣṣaṣṭimayātmanā |
Sphuṭāsphuṭatvabhinnena meyābhyāsādyathāyatham || 7/120 ||
‘Vyomeśvarī’ or ‘the Mistress who emits all the voids’ (vyoma-īśvarī), by gradually Turning back to Her True Nature (sva-svarūpe…prati-āvṛtti-krama-ātmanā), enters (āviśya) the form of Raudreśvarī (raudra-īśī-rūpam). (Then,) immediately after (anantaram) consuming Time (kāla-grāsāt), She performs (kṛtvā) all (sakalam) Her duties (sva-kṛtyam), then naturally (svataḥ) takes complete (samyak) rest (viśrāmyati).
There (tat-atra), the collection of all impressions (arise) (sarva-saṃskāra-cakram) in the form of the non-sequential Sixty-fourfold enjoyment of the perceiver (akrama-rūpiṇ…catuṣ-ṣaṣṭi-maya-ātmanā), mingled with manifestation (and) its absence (sphuṭa-asphuṭa-tva-bhinnena) due to the appearance of perceptible objects (meya-ābhyāsāt) according to Her Nature (yathāyatham). || 7/118-120 ||
मेयमानप्रमातृत्वं विचित्रक्रमरूपतः ।
चतुष्षष्टिमयं मेयं सर्वाकारं रसिष्यते ॥७/१२१॥
Meyamānapramātṛtvaṃ vicitrakramarūpataḥ |
Catuṣṣaṣṭimayaṃ meyaṃ sarvākāraṃ rasiṣyate || 7/121 ||
According to the various forms of the process (vicitra-krama-rūpataḥ), the objects (meyam) are Sixty-fourfold (catuṣṣaṣṭi-mayam) (, since it) contains the object, cognition and the subject (meya-māna-pramātṛ-tvam), (and thus) will vibrate (in Oneness with the Subject) (rasiṣyate) everywhere (sarva-akāram). || 7/121 ||
मुद्रामन्त्रात्मकोऽत्रैव सम्प्रदायोऽनुवर्तते ।
प्रसङ्गादिह तस्यापि स्वरूपं प्रतिपाद्यते ॥७/१२२॥
Mudrāmantrātmako'traiva sampradāyo'nuvartate |
Prasaṅgādiha tasyāpi svarūpaṃ pratipādyate || 7/122 ||
Now (atra…eva) follows (anuvartate) the Tradition (sampradāyaḥ) characterized by mudrā and mantra (mudrā-mantra-ātmakaḥ). Here (iha), its (tasya…api) Essential Nature (sva-rūpam) is discovered (pratipādyate) through devotion (prasaṅgāt). || 7/122 ||
स्वरूपज्ञापनारूपं मुद्रासंस्थानमिष्यते ।
स्वविमर्शात्मना त्राणमिष्यते मन्त्रलक्षणम् ॥७/१२३॥
Svarūpajñāpanārūpaṃ mudrāsaṃsthānamiṣyate |
Svavimarśātmanā trāṇamiṣyate mantralakṣaṇam || 7/123 ||
The revelation of one’s Essential Nature (sva-rūpa-jñāpana-rūpam) is considered (iṣyate) the Establishment of ‘Mudrā-s’ (mudrā-saṃsthānam). Protection (trāṇam) through Self-Awareness (sva-vimarśa-ātmanā) is considered (iṣyate) the characteristic of ‘Mantra’ (mantra-lakṣaṇam). || 7/123 ||
नानानुभवरूपासु व्यवहारदशास्वपि ।
एतद्द्वयं व्याप्तिसारं स्फुटं प्रत्यक्षतः स्थितम् ॥७/१२४॥
Nānānubhavarūpāsu vyavahāradaśāsvapi |
Etaddvayaṃ vyāptisāraṃ sphuṭaṃ pratyakṣataḥ sthitam || 7/124 ||
Even (api) in worldly conditions (vyavahāra-daśāsu), which are composed of various experiences (nānā-anubhava-rūpāsu), this (etat) couple (of Mudrā and Mantra, which) (dvayam) is the Essence of Pervasion or Attainment (of one’s own Self) (vyāpti-sāram), is clearly (sphuṭam) maintained (sthitam) before one’s eyes (pratyakṣataḥ). || 7/124 ||
अद्याप्यभिन्नरूपत्वात्परोक्षमिव वर्तते ।
यत्परिज्ञानवशतो भवो भवति मुक्तिभूः ॥७/१२५॥
Adyāpyabhinnarūpatvātparokṣamiva vartate |
Yatparijñānavaśato bhavo bhavati muktibhūḥ || 7/125 ||
But even now (adyāpi) (, it) continues to exist (vartate) as if (iva) invisible --i.e. beyond the range of sight-- (parokṣam) due to its undivided nature (abhinna-rūpatvāt). Under the influence of its perfect understanding (yat-parijñāna-vaśataḥ), worldly existence (bhavaḥ) becomes (bhavati) the ground of Liberation (mukti-bhūḥ). || 7/125 ||
मुद्रामन्त्रौ बिन्दुनादौ निरीहात्मा तदाश्रयः ।
अविभागेन वर्तन्ते सर्वानुभवभूमिषु ॥७/१२६॥
Mudrāmantrau bindunādau nirīhātmā tadāśrayaḥ |
Avibhāgena vartante sarvānubhavabhūmiṣu || 7/126 ||
Mudrā, Mantra (mudrā-mantrau), Bindu and Nāda (bindu-nādau) exist (vartante) on the plane of all experiences (sarva-anubhava-bhūmiṣu) without distinction (avibhāgena), for there place of refuge (tat-āśrayaḥ) is essentially nirīha or ‘indifference’ (nirīhātmā). || 7/126 ||
करङ्किणी क्रोधिनी च भैरवी लेलिहानिका ।
खेचरी चेति मुद्रायाः पञ्चात्मकतया स्थितिः ॥७/१२७॥
Karaṅkiṇī krodhinī ca bhairavī lelihānikā |
Khecarī ceti mudrāyāḥ pañcātmakatayā sthitiḥ || 7/127 ||
Karaṅkiṇī (karaṅkiṇī), Krodhinī (krodhinī), Bhairavī (bhairavī), Lelihānī (lelihānikā) and (ca … ca) Khecarī (khecarī) are (iti) the Mudrā-s (mudrāyāḥ), maintained (sthitiḥ) through (their) fivefold nature (pañca-ātmakatayā). || 7/127 ||
यो ज्ञानमन्त्रमेलापशाक्तशाम्भवभेदतः ।
क्रमस्तस्य यथासंख्यमेताभिः सर्वथान्वयः ॥७/१२८॥
Yo jñānamantramelāpaśāktaśāmbhavabhedataḥ |
Kramastasya yathāsaṃkhyametābhiḥ sarvathānvayaḥ || 7/128 ||
(This) sequence (kramaḥ), which (yaḥ) belongs to the (the Siddha States called:) Jñāna, Mantra, Melāpa, Śākta and Śāmbhava (jñāna-mantra-melāpa-śākta-śāmbhava-bhedataḥ…tasya), in this order (yathā-saṃkhyam), is always (sarvathā) connected (anvayaḥ) with these (Mudrā-s) (etābhiḥ). || 7/128 ||
Notes:
The Jñānasiddha state relates to Karaṅkiṇīmudrā, from which the Mantrasiddha state takes place.
The Mantrasiddha state relates to Krodhinīmudrā, from which the Melāpa state takes place.
The Melāpasiddha state relates to Bhairavīmudrā, from which the Śākta state takes place.
The Śāktasiddha state relates to Lelihānīmudrā, from which the Śāmbhava state takes place.
The Śāmbhavasiddha state relates to Khecarīmudrā, which is the union of all the previous Mudrā-s.
मुद्रामन्त्रनिरीहाणां धामवर्णचिदात्मनाम् ।
अन्योन्याव्यभिचारेण सामरस्यादभिन्नता ॥७/१२९॥
Mudrāmantranirīhāṇāṃ dhāmavarṇacidātmanām |
Anyonyāvyabhicāreṇa sāmarasyādabhinnatā || 7/129 ||
‘Mudrā’, ‘Mantra’ (and) ‘Nirīha’ (mudrā-mantra-nirīhāṇām) are nothing but ‘Abode’, ‘Letter’ and ‘Consciousness’ (dhāma-varṇa-cit-ātmanām), and they are one (sāmarasyāt) and undivided (abhinnatā) due to their mutual consistency (anyonya-avyabhicāreṇa). || 7/129 ||
क्रमे सर्वज्ञपर्यन्तं प्रत्यक्षा कापि या स्थिता ।
यत्परिज्ञानवशतः कायवाङ्मनसाश्रयम् ॥७/१३०॥
Krame sarvajñaparyantaṃ pratyakṣā kāpi yā sthitā |
Yatparijñānavaśataḥ kāyavāṅmanasāśrayam || 7/130 ||
On the authority of the perfect understanding (yat-parijñāna-vaśataḥ) of the indescribable (kā…api) direct perception (pratyakṣā), which (yā) rests (sthitā) in the sequence (krame) up to the omniscient highest plane (sarva-jña-pari-antam), that (highest plane) becomes the foundation of body, speech and mind (kāya-vāk-manasa…āśrayam). || 7/130 ||
सङ्कोचसंस्कारलयात्सर्वाकारं विशुध्यते ।
आणवादिसमावेशत्रयव्यापकरूपता ॥७/१३१॥
यत्राप्यभिन्नानुभवात्स्वरूपस्थितये भवेत् ।
यादिकर्मादिमलत्रयमक्रमतो लयम् ॥७/१३२॥
Saṅkocasaṃskāralayātsarvākāraṃ viśudhyate | Āṇavādisamāveśatrayavyāpakarūpatā || 7/131 ||
Yatrāpyabhinnānubhavātsvarūpasthitaye bhavet |
Yādikarmādimalatrayamakramato layam || 7/132 ||
The all-pervading nature of the three Samāveśa-s beginning with āṇava, etc. (āṇava-ādi-samāveśa-traya-vyāpaka-rūpatā) is thoroughly (sarvākāram) purified (viśudhyate) by the dissolution of the impressions of limitation (saṅkoca-saṃskāra-layāt), in which (yatra…api) the triad of dirts or mala-s beginning with kārma (yādikarma-ādi-mala-trayam) dissolves (layam…bhavet) without succession (akramataḥ) through undifferentiated perception (abhinna-anubhavāt), in order to maintain one’s own Essential Nature (sva-rūpa-sthitaye). || 7/131-132 ||
यत्प्रसादेन यत्स्फारात्त्र्युट्यते कालघट्टनम् ।
इच्छानिर्हरणात्सृष्टमाकालाग्निशिवावधि ॥७/१३३॥
Yatprasādena yatsphārāttryuṭyate kālaghaṭṭanam |
Icchānirharaṇātsṛṣṭamākālāgniśivāvadhi || 7/133 ||
By whose Favour (yat-prasādena) and Expansion (yat-sphārāt), the impact of Time (kāla-ghaṭṭanam), appearing (sṛṣṭam) from Kālāgni (ākālāgni) to Śiva (śivā-avadhi), is shattered (tryuṭyate) due to the destruction of desires (icchā-nirharaṇāt). || 7/133 ||
मेयमद्याप्यनुन्मग्नप्रथा कथनरूपतः ।
केषाञ्चिदेव सङ्क्रान्ता मुखान्मुखमनुक्रमात् ॥७/१३४॥
Meyamadyāpyanunmagnaprathā kathanarūpataḥ |
Keṣāñcideva saṅkrāntā mukhānmukhamanukramāt || 7/134 ||
Even today (adya-api), this knowledge (meyam) remains hidden (an-unmagna-prathā) in oral tradition (kathana-rūpataḥ). It has been transmitted (saṅkrāntā) orally (mukhāt…mukham…anukramāt), but only to a few (keṣāñcit…eva). || 7/134 ||
महार्थकथनं यस्या विना यादृशतादृशम् ।
यां विनापि नयस्यास्य वैलक्षण्यं न जायते ॥७/१३५॥
Mahārthakathanaṃ yasyā vinā yādṛśatādṛśam |
Yāṃ vināpi nayasyāsya vailakṣaṇyaṃ na jāyate || 7/135 ||
If oral instruction does not contain the explanation of the Mahārtha (mahā-artha-kathanam…yasyāḥ…yām…vinā…vinā…api) as it truly is (yādṛśa…tādṛśam), the uniqueness (vailakṣaṇyam) of its Doctrine (nayasya) does not (na) shine (jāyate). || 7/135 ||
सैषा रहस्यरूपत्वान्मुखाम्नायैकगोचरा ।
लिपौ पातयितुं शक्त्या न सम्यग्वदते मनाक् ॥७/१३६॥
Saiṣā rahasyarūpatvānmukhāmnāyaikagocarā |
Lipau pātayituṃ śaktyā na samyagvadate manāk || 7/136 ||
Being a Secret (rahasya-rūpatvāt), this (eṣā) is only in the sphere of Oral Tradition (sā…mukha-āmnāya-eka-gocarā). Śakti (śaktyā) does not share (this Secret) (pātayitum) completely (na…samyak) in written form (lipau), (as She) speaks (vadate) just a little (in Scriptures) (manāk). || 7/136 ||
कटाक्षीक्रियते बुद्धौ तज्ज्ञानं सूक्ष्मदर्शिनाम् ।
प्रत्यक्षानुभवादस्या भेदग्रासो हि यत्नतः ॥७/१३७॥
Kaṭākṣīkriyate buddhau tajjñānaṃ sūkṣmadarśinām |
Pratyakṣānubhavādasyā bhedagrāso hi yatnataḥ || 7/137 ||
The Knowledge (of such a Secret) (tat-jñānam) is bestowed by a Glance (kaṭākṣī-kriyate) in the intellect (buddhau) of the keen-eyed ones (sūkṣma-darśinām). When it is directly perceived (pratyakṣa-anubhavāt…asyāḥ), difference is indeed consumed (bheda-grāsaḥ…hi) through zealous investigation (of one’s own Self) (yatnataḥ). || 7/137 ||
The sequence of the five mudrā-s
अवर्णाकारसंस्थानां प्रमातॄणां स्वभावतः ।
अपटाटङ्कसङ्केतात्कायसंस्थानतः स्थितम् ॥७/१३८॥
Avarṇākārasaṃsthānāṃ pramātṝṇāṃ svabhāvataḥ |
Apaṭāṭaṅkasaṅketātkāyasaṃsthānataḥ sthitam || 7/138 ||
Through the allusions by which doubts are dissolved (apaṭāṭaṅka-saṅketāt, (this Knowledge) is naturally (svabhāvataḥ) rooted (sthitam) in the body (kāya-saṃsthānataḥ) of those who perceive (pramātṝṇām) the establishment of the letter ‘A’ without outward appearance (avarṇa-akāra-saṃsthānām). || 7/138 ||
कायसंस्थानरूपा च मुद्रा सार्वत्रिकी मता ।
करङ्कानुभवात्मत्वात्प्रथमं सा करङ्किणी ॥७/१३९॥
Kāyasaṃsthānarūpā ca mudrā sārvatrikī matā |
Karaṅkānubhavātmatvātprathamaṃ sā karaṅkiṇī || 7/139 ||
Establishment of the body (kāya-saṃsthāna-rūpā) and (ca) the Mudrā-s (mudrā) are considered (matā) universally applicable (sārvatrikī). The (sā) First (Mudrā) (prathamam) (is called) ‘Karaṅkiṇī’ or ‘the skeleton’ (karaṅkiṇī), for Her Essence is the perception of the skeleton --i.e. the Transcendental Self-- (karaṅka-anubhava-ātmatvāt). || 7/139 ||
ततः करङ्करूपस्य स्वात्मन्याधारतावशात् ।
संरभात्क्रोधिनीरूपमसावाश्रित्य वर्तते ॥७/१४०॥
Tataḥ karaṅkarūpasya svātmanyādhāratāvaśāt |
Saṃrabhātkrodhinīrūpamasāvāśritya vartate || 7/140 ||
Then (tataḥ), since the form of Karaṅka has its support in one’s Self (karaṅka-rūpasya…svātmani…ādhāra-tā-vaśāt); after resorting (āśritya) to the Nature of ‘Krodhinī’ or ‘the wrathful’ (krodhinī-rūpam) with enthusiasm (saṃrabhāt), She (asau) appears (vartate). || 7/140 ||
ततोऽपि तत्स्वरूपस्य सान्तर्विपरिवर्तिनः ।
यथायथं सम्भरणाद्भैरवीति प्रकीर्तिता ॥७/१४१॥
Tato'pi tatsvarūpasya sāntarviparivartinaḥ |
Yathāyathaṃ sambharaṇādbhairavīti prakīrtitā || 7/141 ||
Then (tataḥ…api), by properly (yathāyatham) reflecting (sambharaṇāt) on Her Essential Nature (tat-svarūpasya) as introversion (antar-viparivartinaḥ), She is revealed as ‘Bhairavī’ or ‘the terrifying’ (sā…bhairavī…iti…prakīrtitā). || 7/141 ||
ततोऽपि वासनारूपपुर्यष्टकविलापनात् ।
महाविलयरूपत्वाल्लेलिहानेति कथ्यते ॥७/१४२॥
Tato'pi vāsanārūpapuryaṣṭakavilāpanāt |
Mahāvilayarūpatvāllelihāneti kathyate || 7/142 ||
Then (tataḥ…api), assuming the form of Mahāvilaya or Great Destruction (mahā-vilaya-rūpatvāt), when the dissolution of the subtle body composed of impressions (occurs) (vāsanā-rūpa-puryaṣṭaka-vilāpanāt) (, She) is called (iti…kathyate) ‘Lelihānā’ or ‘the licking’ (lelihānā). || 7/142 ||
ततश्चापि स्वरूपे स्वप्रतिष्ठामभ्युपेयुषि ।
निरावरणरूपत्वात्खेचरीरूपमास्थिता ॥७/१४३॥
Tataścāpi svarūpe svapratiṣṭhāmabhyupeyuṣi |
Nirāvaraṇarūpatvātkhecarīrūpamāsthitā || 7/143 ||
Even (ca…api) then (tataḥ), by attaining (abhyupeyuṣi) one’s ability to rest (sva-pratiṣṭhām) in his own Essential Nature (sva-rūpe), (She) assumes (āsthitā) the Nature of ‘Khecarī’ or ‘one who pervades the Sky of Consciousness’ (khecarī-rūpam), for Her Nature is the Unveiled Condition (nirāvaraṇa-rūpatvāt). || 7/143 ||
इयं सा परमा मुद्रा ह्यापातालाच्छिवावधि ।
तर्पयित्वा जगत्कृत्स्नं निजसंस्थानतः स्थिता ॥७/१४४॥
Iyaṃ sā paramā mudrā hyāpātālācchivāvadhi |
Tarpayitvā jagatkṛtsnaṃ nijasaṃsthānataḥ sthitā || 7/144 ||
This (iyam) is (sā) the Supreme (paramā) Mudrā (mudrā…hi). Having satisfied the whole world (jagat-kṛtsnam…tarpayitvā) from hell (āpātālāt) to Śiva (śiva-avadhi), (She) remains (sthitā) in Her own state of establishment (nija-saṃsthānataḥ). || 7/144 ||
एवंविधं हि यत्स्थानं जङ्गमस्थावरात्मकम् ।
वाचकात्मस्वरूपान्तरध्यस्तं मन्त्ररूपतः ॥७/१४५॥
Evaṃvidhaṃ hi yatsthānaṃ jaṅgamasthāvarātmakam |
Vācakātmasvarūpāntaradhyastaṃ mantrarūpataḥ || 7/145 ||
This way (evam-vidham…hi), (this) Self-establishment (yat-sthānam) embodies the moving and the immovable (jaṅgama-sthāvara-ātmakam), (as It is) enfolded internally as one’s Essential Nature as the Vācaka or the Speaker --i.e. the Subject-- (vācaka-ātmā-svarūpa-antar-adhyastam) in the form of Mantra or ‘I Am’ (mantra-rūpataḥ). || 7/145 ||
आपाद्यते परामर्शात्स्वरूपत्राणयोगतः ।
अवर्णमयवाक्कल्प * * कारतया स्थितः ॥७/१४६॥
Āpādyate parāmarśātsvarūpatrāṇayogataḥ |
Avarṇamayavākkalpa * * kāratayā sthitaḥ || 7/146 ||
Brought forth (āpādyate) by the Union which protects one’s True Nature (svarūpa-trāṇa-yogataḥ) by Awareness (parāmarśāt), It remains in the act of creation ** as a form of Speech that is devoid of letters (avarṇa-maya-vākkalpa**kāratayā…sthitaḥ). || 7/146 ||
अवर्णात्मा महामन्त्रो विश्वावरणतत्परः ।
निजस्वरूपटङ्कान्तपञ्चमुद्रात्मकं जगत् ॥७/१४७॥
आकृष्य घट्टयत्युच्चैरनाहतहतोज्झितः ।
भेदप्रपञ्चोपशमः परामर्शान्तकोटिगः ॥७/१४८॥
Avarṇātmā mahāmantro viśvāvaraṇatatparaḥ |
Nijasvarūpaṭaṅkāntapañcamudrātmakaṃ jagat || 7/147 ||
Ākṛṣya ghaṭṭayatyuccairanāhatahatojjhitaḥ |
Bhedaprapañcopaśamaḥ parāmarśāntakoṭigaḥ || 7/148 ||
The Great Mantra (mahā-mantraḥ) has a desire to conceal the universe (viśva-āvaraṇa-tatparaḥ), as (It) is without letters or It is the letter ‘A’ --i.e. Śiva-- (avarṇa-ātmā). (But) after assimilating (ākṛṣya) the world (jagat), (which is) marked by the five Mudrā-s that terminate the doubts regarding one’s own True Self (nija-sva-rūpa-ṭaṅka-anta-pañca-mudrā-ātmakam) (, It) is devoid of unstruck or struck (sounds) (anāhata-hata-ujjhitaḥ), (and) intensely (uccaiḥ) crush it (ghaṭṭayati). (Thus,) It pervades the Highest Understanding (parāmarśa-anta-koṭi-gaḥ), (and) puts an end to the expansion of difference (bheda-pra-pañca-upa-śamaḥ). || 7/147-148 ||
एतद्द्वयं संविदन्तः सामरस्यतया स्थितम् ।
निरीहरूपे विश्रान्तिः परविश्रान्तिलक्षणे ॥७/१४९॥
Etaddvayaṃ saṃvidantaḥ sāmarasyatayā sthitam |
Nirīharūpe viśrāntiḥ paraviśrāntilakṣaṇe || 7/149 ||
This (etat) pair (of one’s own Self and the world) (dvayam) remains (sthitam) within Consciousness (saṃvit-antaḥ) as the same Reality (sāmarasyatayā). (This is) ‘Viśrānti’ or ‘Repose’ (viśrāntiḥ) in Indifference (nirīha-rūpe) (, which) indicates the ‘cessation of another’ (, or) ‘Supreme Repose’ (para-viśrānti-lakṣaṇe). || 7/149 ||
वाच्यवाचकसंस्थानं वस्तुतः संविदेव हि ।
निरावरणता यस्मात्स्थिता तत्रापि वस्तुतः ॥७/१५०॥
Vācyavācakasaṃsthānaṃ vastutaḥ saṃvideva hi |
Nirāvaraṇatā yasmātsthitā tatrāpi vastutaḥ || 7/150 ||
The establishment of the object and the subject (vācya-vācaka-saṃsthānam) is only (eva) Consciounsess (saṃvit…hi) in real sense (vastutaḥ). Therefore (yasmāt), the Unveiled State (nirāvaraṇatā) rests there (sthitā…tatra…api) essentially (vastutaḥ). || 7/150 ||
परस्परापेक्षतया कालकामौ न तात्त्विकौ ।
न चापि न स्थितौ यस्मात्प्रतीतिपथि वर्तते ॥७/१५१॥
निरावरणत्वं च ** तदेव चितो यथा ।
स्वसंवेदनसंसिद्धं तद्वदेवानयोर्न किम् ॥७/१५२॥
Parasparāpekṣatayā kālakāmau na tāttvikau |
Na cāpi na sthitau yasmātpratītipathi vartate || 7/151 ||
Nirāvaraṇatvaṃ ca ** tadeva cito yathā |
Svasaṃvedanasaṃsiddhaṃ tadvadevānayorna kim || 7/152 ||
Since (yasmāt) they are mutually dependent (paraspara-apekṣa-tayā), Time and desire (kāla-kāmau) are not essential (na…tāttvikau). Neither do they exist (na… sthitau), nor do they not exist (na…ca…api), since (yasmāt) only (eva) the ‘Unveiled State’ (nirāvaraṇatvam) of Consciousness (citaḥ) exists (vartate) during perception (pratīti-pathi). Hence (tadvat), how can it be perfected if not by one’s own Perception (kim…na…svasaṃvedana-saṃsiddham) of these two (anayoḥ)? || 7/151-152 ||
आमुखाद्भासमानं तु यद्रूपमनयोः स्थितम् ।
केशोण्डुकाभाससमं तन्निरावरणं पुनः ॥७/१५३॥
Āmukhādbhāsamānaṃ tu yadrūpamanayoḥ sthitam |
Keśoṇḍukābhāsasamaṃ tannirāvaraṇaṃ punaḥ || 7/153 ||
The nature (yad-rūpam) of these two (anayoḥ) shines (bhāsa-mānam…tu) in front of one’s eyes (āmukhāt). It (tat) appears in various forms --lit. like a net of hairs-- (keśa-uṇḍuka-ābhāsa-samam) (, but) remains (sthitam) alone (punaḥ) as the Unveiled Condition (nirāvaraṇam). || 7/153 ||
अपरामर्शदोषेण केवलं ह्यनयोः स्थितिः ।
परामर्शः पुनर्देवी परानुग्रहभूमिका ॥७/१५४॥
Aparāmarśadoṣeṇa kevalaṃ hyanayoḥ sthitiḥ |
Parāmarśaḥ punardevī parānugrahabhūmikā || 7/154 ||
These two (anayoḥ) is maintaned (sthitiḥ) only (kevalam…hi) through the darkness of the lack of Awareness (aparāmarśa-doṣeṇa), but (punaḥ) Devī (devī) (, Who) is the Ground of Supreme Grace (parā-anugraha-bhūmikā), is Awareness (Herself) (parāmarśaḥ). || 7/154 ||
परामर्शे प्रवृत्ते तु शालनं यदि वा स्थितिः ।
अनयोः समतामेति योगिनः प्रति वस्तुतः ॥७/१५५॥
Parāmarśe pravṛtte tu śālanaṃ yadi vā sthitiḥ |
Anayoḥ samatāmeti yoginaḥ prati vastutaḥ || 7/155 ||
So (tu), the truth is (vastutaḥ) when Awareness (parāmarśe) shines (pravṛtte), whether these two (anayoḥ) are dissolved (śālanam) or (yadi…vā) maintained (sthitiḥ), both are the same (eti…samatām) for a yogī (yoginaḥ…prati). || 7/155 ||
एतद्रूपपरिज्ञानद्वयघट्टनसम्भवा ।
निरीहात्मा संविदेव प्रथतेऽनुपयोगिनः ॥७/१५६॥
Etadrūpaparijñānadvayaghaṭṭanasambhavā |
Nirīhātmā saṃvideva prathate'nupayoginaḥ || 7/156 ||
The destruction of these two, as the perfect understanding of all this, is possible (etat-rūpa-parijñāna-dvaya-ghaṭṭana-sambhavā) only (eva) in indifferent perception (nirīhā-ātmā…saṃvit), (which) expands (prathate) for those yogī-s who are not attached (to them) (anupa-yoginaḥ). || 7/156 ||
मुद्रामन्त्रनिरीहाणां धामवर्णचिदात्मनाम् ।
ऐकध्यमनया भङ्ग्या प्रतिभावं व्यवस्थितम् ॥७/१५७॥
Mudrāmantranirīhāṇāṃ dhāmavarṇacidātmanām |
Aikadhyamanayā bhaṅgyā pratibhāvaṃ vyavasthitam || 7/157 ||
The Unity (aikadhyam) of Mudrā, Mantra and Indifference (mudrā-mantra-nirīhāṇām), characterized by ‘Dhāma’ or ‘Abode’, ‘Varṇa’ or ‘Letter’ and ‘Cit’ or ‘Consciousness’ (dhāma-varṇa-cit-ātmanām), appears (vyavasthitam) in this manner (anayā…bhaṅgyā) of relation (prati-bhāvam). || 7/157 ||
मुद्रास्वरूपं कथनम् मन्त्ररूपं च पूजनम् ।
संक्रामः च निरीहात्मा त्रयमेकतयाप्यदः ॥७/१५८॥
Mudrāsvarūpaṃ kathanam mantrarūpaṃ ca pūjanam |
Saṃkrāmaḥ ca nirīhātmā trayamekatayāpyadaḥ || 7/158 ||
The Essential Nature of Mudrā-s (mudrā-sva-rūpam) is Kathanam or Instruction (kathanam), and (ca) the Nature of Mantra (mantra-rūpam) is Pūjanam or Worship (pūjanam), while (ca) Saṃkrāma or Transmission (saṃkrāmam) is characterized by Nirīha or Indifference (nirīhā-ātmā). (This is) certainly (adaḥ) threefold (trayam) even (api) in their Oneness (ekatayā). || 7/158 ||
पञ्चशून्यात्मकाकाशपिण्डरूपतया विभुः ।
संवित्संस्थानमाश्रित्य वर्णात्माजो विराजते ॥७/१५९॥
Pañcaśūnyātmakākāśapiṇḍarūpatayā vibhuḥ |
Saṃvitsaṃsthānamāśritya varṇātmājo virājate || 7/159 ||
The Unborn (ajaḥ) Lord (vibhuḥ), after resorting (āśritya) to the firmness of perception (saṃvit-saṃsthānam), shines (virājate) as the Essence of all the letters (varṇa-ātmā) in the form of a homogeneous mass, (which) consists of the Sky of Consciousness composed of the Five Voids (of Vyomeśvarī, etc.) (pañca-śūnya-ātmaka-ākāśa-piṇḍa-rūpatayā). || 7/159 ||
षोडशस्वररूपत्वमस्यान्तः प्रकटं स्थितम् ।
अपटाटङ्कसङ्केतात्केवलं न विभाव्यते ॥७/१६०॥
Ṣoḍaśasvararūpatvamasyāntaḥ prakaṭaṃ sthitam |
Apaṭāṭaṅkasaṅketātkevalaṃ na vibhāvyate || 7/160 ||
The nature of the sixteen sounds (ṣoḍaśa-svara-rūpatvam) shines (sthitam) clearly (prakaṭam) within (antaḥ) Him (asya), (and) appears undivided (na…vibhāvyate) only (kevalam) through those allusions in which doubts dissolve (apaṭāṭaṅka-saṅketāt). || 7/160 ||
एतत्प्रभावाद्व्युत्थाने समाधिर्योगिनां भवेत् ।
अनुकार्यानुकरणसमानप्रतिपत्तितः ॥७/१६१॥
Etatprabhāvādvyutthāne samādhiryogināṃ bhavet |
Anukāryānukaraṇasamānapratipattitaḥ || 7/161 ||
On the authority of this Power (etat-prabhāvāt), yogī-s (yoginām) attain (bhavet) Samādhi (samādhiḥ) (even) in vyutthāna or ordinary state (vyutthāne), for they perceive the unity of ‘acting’ and ‘that which is to be acted’ (anukārya-anukaraṇa-samāna-prati-pattitaḥ). || 7/161 ||
एकस्वभावा सर्वासु लिपिष्वेव विभुस्थितिः ।
अन्ये वर्णा विभिद्यन्ते यथा नायं पुनस्तथा ॥७/१६२॥
एकस्वरूपं मुद्रायाः करङ्कात्मतया स्थितम् ।
आक्षितेः शिवपर्यन्तं महासामान्यलक्षणम् ॥७/१६३॥
Ekasvabhāvā sarvāsu lipiṣveva vibhusthitiḥ |
Anye varṇā vibhidyante yathā nāyaṃ punastathā || 7/162 ||
Ekasvarūpaṃ mudrāyāḥ karaṅkātmatayā sthitam |
Ākṣiteḥ śivaparyantaṃ mahāsāmānyalakṣaṇam || 7/163 ||
The all-pervading nature (vibhu-sthitiḥ) remains the same (eka-sva-bhāvā) in all (sarvāsu) the letters (lipiṣu…eva). While in other places (anye), the letters (varṇāḥ) are distinguished (vibhidyante), but not here (na…ayam…punaḥ). Therefore (tathā), the Sole Essence (eka-svarūpam) of the Mudrā-s (mudrāyāḥ) remains (sthitam) as Karaṅka (karaṅka-ātmatayā) from perception (ākṣiteḥ) up to Śiva (śiva-paryantam), indicating universality (mahā-sāmānya-lakṣaṇam). || 7/162-163 ||
तथैव वर्णराजस्य महामन्त्रस्वरूपिणः ।
सर्ववाचकसामान्यध्वनिरूपतया स्थितम् ॥७/१६४॥
Tathaiva varṇarājasya mahāmantrasvarūpiṇaḥ |
Sarvavācakasāmānyadhvanirūpatayā sthitam || 7/164 ||
Similarly (tathā…eva), (the Essential Nature) of Varṇarāja or the King of letters --i.e. letter ‘A’-- (varṇa-rājasya), assuming the Essential Nature of the Great Mantra (mahā-mantra-svarūpiṇaḥ), remains (sthitam) in the form of sounds that are common to all speakers (sarva-vācaka-sāmānya-dhvani-rūpatayā). || 7/164 ||
तथा खचक्ररूपायाः संविदोऽनुगमः स्थितः ।
निरीहात्मतयाप्येतद्द्वयविश्रान्तिलक्षणः ॥७/१६५॥
Tathā khacakrarūpāyāḥ saṃvido'nugamaḥ sthitaḥ |
Nirīhātmatayāpyetaddvayaviśrāntilakṣaṇaḥ || 7/165 ||
Therefore (tathā), ‘being (anugamaḥ) Aware (saṃvidaḥ) of the Nature of the Wheel of the Sky’ (kha-cakra-rūpāyāḥ) is established (sthitaḥ) as Indifference (nirīha-ātmatayā), (which) also (api) signifies the cessation of this contradiction (etat-dvaya-viśrānti-lakṣaṇaḥ). || 7/165 ||
तदिदं धारणाध्यानसमाधीनां स्वभावतः ।
व्युत्थानेऽपि स्थितं साक्षात्त्रयमेकत्र संयमः ॥७/१६६॥
Tadidaṃ dhāraṇādhyānasamādhīnāṃ svabhāvataḥ |
Vyutthāne'pi sthitaṃ sākṣāttrayamekatra saṃyamaḥ || 7/166 ||
This (tat…idam) is brought about by concentration, meditation and trance (dhāraṇā-dhyāna-samādhīnām) naturally (svabhāvataḥ), (and) remains (sthitam) even (api) in vyutthāna or in ordinary state (vyutthāne) in front of one’s eyes (sākṣāt), when this triad (trayam) (is known) as a single reality (ekatra) (called) samyama or integration (saṃyamaḥ). || 7/166 ||
एतत्परिज्ञानवशाद्विक्षेपो नास्ति वस्तुतः ।
एतद्रूपापरिज्ञानात्का न विक्षेपभूमयः ॥७/१६७॥
Etatparijñānavaśādvikṣepo nāsti vastutaḥ |
Etadrūpāparijñānātkā na vikṣepabhūmayaḥ || 7/167 ||
When this is perfectly understood (etat-parijñāna-vaśāt), truly (vastutaḥ) no (na) confusion (vikṣepaḥ) exists (asti). If not (etat-rūpa-aparijñānāt), what (kāḥ) place remains untouched by confusion (na…vikṣepa-bhūmayaḥ)? || 7/167 ||
तदेतत्परमं गुह्यं योगिनीनां मुखे स्थितम् ।
मुखागमम्लानभयादुद्घाट्य प्रतिपादितम् ॥७/१६८॥
Tadetatparamaṃ guhyaṃ yoginīnāṃ mukhe sthitam |
Mukhāgamamlānabhayādudghāṭya pratipāditam || 7/168 ||
This (etat) is the (tat) Supreme (paramam) Secret (guhyam) (, which) rests (sthitam) in the Mouth (mukhe) of the Yoginī-s (yoginīnām). (It is) explained (here) (pratipāditam) openly (udghāṭya), because I fear the Revelation of the Mouth may vanish (mukha-āgama-mlāna-bhayāt). || 7/168 ||
एतत्प्रकटनाज्जातो योऽपराधो महान्मम ।
मरीचिमण्डलं तन्मे क्षम्यतां गुर्वनुग्रहात् ॥७/१६९॥
Etatprakaṭanājjāto yo'parādho mahānmama |
Marīcimaṇḍalaṃ tanme kṣamyatāṃ gurvanugrahāt || 7/169 ||
What (yaḥ) is engendered (jātaḥ) by this revelation (etat…prakaṭanāt) is my (mama) great (mahān) sin (aparādhaḥ). (May) the (tat) Circle of the Marīci-s (marīci-maṇḍalam) forgive (kṣamyatām) me (me) due to the Grace of the Guru (guru-anugrahāt). || 7/169 ||
पञ्चपिण्डस्वरूपस्य सूक्ष्मप्राणक्रमात्मनः ।
अस्यैव वर्णराजस्य लिपिसंस्थानमन्यथा ॥७/१७०॥
Pañcapiṇḍasvarūpasya sūkṣmaprāṇakramātmanaḥ |
Asyaiva varṇarājasya lipisaṃsthānamanyathā || 7/170 ||
Otherwise (anyathā), the splendour of (this) Scripture (in its written form shines) (lipi-saṃsthānam) only (eva) for this (asya) King of letters --i.e. the Self-- (varṇa-rājasya) (, Who is) the Essential Nature of the Fivefold Mass (pañca-piṇḍa-svarūpasya), (and) is characterized by the path of subtle prāṇa (sūkṣma-prāṇa-krama-ātmanaḥ). || 7/170 ||
आश्रित्य परमा संविन्मुण्डदण्डतया स्थिता ।
हृत्संविदुत्थरूपाया वर्णारणिमयात्मनः ॥७/१७१॥
Āśritya paramā saṃvinmuṇḍadaṇḍatayā sthitā |
Hṛtsaṃviduttharūpāyā varṇāraṇimayātmanaḥ || 7/171 ||
(But) after taking shelter (in this revealed secret) (āśritya), the highest (paramā) understanding (saṃvit) of that Reality which flashes forth from the Perception of the Heart (hṛt-saṃvit-uttha-rūpāyāḥ) remains (sthitā) as the head and the staff, -indicating the twelve rays of the senses- (muṇḍa-daṇḍatayā), (for It) combines all the letters (varṇa-araṇi-maya-ātmanaḥ). || 7/171 ||
ध्वनन्त्याः परमं नादं महासामान्यवाचकम् ।
अधः कुण्डलिनीस्रोतोमहावर्तफणाहतेः ॥७/१७२॥
Dhvanantyāḥ paramaṃ nādaṃ mahāsāmānyavācakam |
Adhaḥ kuṇḍalinīsrotomahāvartaphaṇāhateḥ || 7/172 ||
The Supreme (paramam) Nāda (nādam) of the Vibrating One (dhvanantyāḥ) (is) the Narrator of Universality (mahā-sāmānya-vācakam) (, which) emerges from the lower region like a stick during the great whirlpool of the currents of Kuṇḍalinī (kuṇḍalinī-srotaḥ-mahā-āvarta-phaṇā-hateḥ…adhaḥ). || 7/172 ||
स्वस्फारध्वनिरूपस्य निष्पत्त्या रचितास्थितेः ।
प्रत्यावृत्त्या तु यद्धाममेयसंहरणात्मनः ॥७/१७३॥
अमाकलान्तं पश्यन्त्यास्ततोऽपि परमे पदे ।
बिन्दुशून्यात्मनि स्थानान्निरावरणता ततः ॥७/१७४॥
Svasphāradhvanirūpasya niṣpattyā racitāsthiteḥ |
Pratyāvṛttyā tu yaddhāmameyasaṃharaṇātmanaḥ || 7/173 ||
Amākalāntaṃ paśyantyāstato'pi parame pade |
Binduśūnyātmani sthānānnirāvaraṇatā tataḥ || 7/174 ||
Through the manifestation (niṣpattyā) of the produced condition (racita-āsthiteḥ) of the sound-form of one’s greatness (sva-sphāra-dhvani-rūpasya), (in which) the (ideas about) objectified abodes dissolve (yat-dhāma-meya-saṃharaṇa-ātmanaḥ) by Turning back (from them) (pratyāvṛttyā…tu), the Seventeenth Kalā (appears) (amākalāntam) in the Supreme (parame) State (pade) devoid of Bindu --i.e. subjectivity-- (bindu-śūnya-ātmani), for the one who Sees (paśyantyāḥ). Since (tataḥ) It rests There (sthānāt), (the Seventeenth Kalā is) the Unveiled State (nirāvaraṇatā). || 7/173-174 ||
मुण्डनं ज्ञानरूपेण दण्डनं च क्रियात्मना ।
मुण्डदण्डक्रमौ तेन मतौ ज्ञानक्रियात्मकौ ॥७/१७५॥
Muṇḍanaṃ jñānarūpeṇa daṇḍanaṃ ca kriyātmanā |
Muṇḍadaṇḍakramau tena matau jñānakriyātmakau || 7/175 ||
Muṇḍana or ‘shaving the head’ (muṇḍanam) (appears) in the form of Jñāna or Knowledge (jñāna-rūpeṇa), and (ca) daṇḍana or ‘beating‘ (daṇḍanam) (appears) as Kriyā or Action (kriyā-ātmanā). Hence (tena), the path of muṇḍa and daṇḍa (muṇḍa-daṇḍa-kramau) is known (matau) as Jñāna and Kriyā, essentially (jñāna-kriyā-ātmakau). || 7/175 ||
शिरःप्रदेशे मुण्डात्मा ज्ञानेन्द्रियमयाश्रयः ।
कर्मेन्द्रियस्फारमयो दण्डात्मा तु ततोऽपरः ॥७/१७६॥
Śiraḥpradeśe muṇḍātmā jñānendriyamayāśrayaḥ |
Karmendriyasphāramayo daṇḍātmā tu tato'paraḥ || 7/176 ||
When the head --i.e. Jñāna-- is pointed out (śiraḥ-pradeśe), the Essence of muṇḍa (muṇḍa-ātmā) is the resting place made of the cognitive organs (in a passive way) (jñāna-indriya-maya-āśrayaḥ). The Essence of daṇḍa (daṇḍa-ātmā) consists of the expansion of the organs of actions (karma-indriya-sphāra-mayaḥ); hence (tataḥ), (it is) different --i.e. the realization of the Kriyā aspect is different, because it also involves the organs of actions in an active way-- (aparaḥ). || 7/176 ||
आद्यो व्योमेश्वरीस्पन्दरूपो विश्वोदयोन्मुखः ।
अन्यो रौद्रेश्वरीस्फारमयो विश्वविलापकः ॥७/१७७॥
Ādyo vyomeśvarīspandarūpo viśvodayonmukhaḥ |
Anyo raudreśvarīsphāramayo viśvavilāpakaḥ || 7/177 ||
At first (ādyaḥ), the Nature of the Vibration of Vyomeśvarī (takes place) (vyoma-īśvarī-spanda-rūpaḥ), (which is) expecting the manifestation of the universe (viśva-udaya-unmukhaḥ). (Her) opposite --lit. the ‘other’-- (anyaḥ) is composed of the expansion of Raudeśvarī (raudra-īśvarī-sphāra-mayaḥ), (Who) is the destroyer of the universe (viśva-vilāpakaḥ). || 7/177 ||
कस्यापि पिण्डनाथस्य देहसंस्थानरूपिणी ।
व्याप्तिसारा स्थिता मुद्रा पञ्चप्राणक्रियात्मिका ॥७/१७८॥
Kasyāpi piṇḍanāthasya dehasaṃsthānarūpiṇī |
Vyāptisārā sthitā mudrā pañcaprāṇakriyātmikā || 7/178 ||
(Which) assumes the form of the establishment of the body (deha-saṃsthāna-rūpiṇī) of the mysterious (kasya-api) Lord of the Mass (piṇḍa-nāthasya), is ‘Mudrā’ (mudrā), the essence of Pervasion (vyāpti-sārā), (which) remain (sthitā) as the activity of the fives prāṇa-s (pañca-prāṇa-kriyā-ātmikā). || 7/178 ||
सूक्ष्मप्राणक्रमोल्लासपिण्डनाथानुसन्धिताः ।
महाप्रभावाज्जायन्ते योगिनामक्रमोदयाः ॥७/१७९॥
Sūkṣmaprāṇakramollāsapiṇḍanāthānusandhitāḥ |
Mahāprabhāvājjāyante yogināmakramodayāḥ || 7/179 ||
For yogī-s (yoginām), non-sequential manifestations (akrama-udayāḥ), connected with the Lord of the Mass (, Who) manifests as the path of subtle prāṇa (sūkṣma-prāṇa-krama-ullāsa-piṇḍa-nātha-anusandhitāḥ, arise (jāyante) with great power (mahā-prabhāvāt). || 7/179 ||
प्रत्यक्षानुभवात्सोऽयमुत्तमः पिण्डवर्णराट् ।
योगिनां मुख्यविश्रान्तिश्चिदानन्दाय कल्पते ॥७/१८०॥
Pratyakṣānubhavātso'yamuttamaḥ piṇḍavarṇarāṭ |
Yogināṃ mukhyaviśrāntiścidānandāya kalpate || 7/180 ||
This (ayam) is (saḥ) Supreme (uttamaḥ), (as it) masters the outward appearance of Homogeneous Unity (piṇḍa-varṇa-rāṭ) in direct experience (pratyakṣa-anubhavāt). Yogī-s (yoginām) achieve (kalpate) this principal Repose (mukhya-viśrāntiḥ) to (experience) the Bliss of Consciousness (cit-ānandāya). || 7/180 ||
परस्थूलक्रमौ प्रायो व्याप्तिसारौ व्यवस्थितौ ।
सूक्ष्मक्रमप्रभावानामाकारो योगिनां मतः ॥७/१८१॥
Parasthūlakramau prāyo vyāptisārau vyavasthitau |
Sūkṣmakramaprabhāvānāmākāro yogināṃ mataḥ || 7/181 ||
The supreme and gross paths (para-sthūla-kramau) are established (vyavasthitau) as both pervasion and essence (vyāpti-sārau), as a rule (prāyaḥ). The formation (ākāraḥ) of the powers of the subtle path (sūkṣma-krama-prabhāvānām) is known (mataḥ) by yogī-s (yoginām). || 7/181 ||
अतोऽत्र पिण्डनाथस्याप्युपयोगो व्यवस्थितः ।
धामवर्णचिदैकाग्र्यमस्याप्यनुभवस्थितम् ॥७/१८२॥
Ato'tra piṇḍanāthasyāpyupayogo vyavasthitaḥ |
Dhāmavarṇacidaikāgryamasyāpyanubhavasthitam || 7/182 ||
So here (ataḥ…atra), though employed (upayogaḥ…vyavasthitaḥ) by the Lord of the Mass (piṇḍa-nāthasya) as an attention to Dhāma, Varṇa and Cit (dhāma-varṇa-cit-aikāgryam), It is also established in (the yogī’s) perception (anubhava-sthitam…asya…api). || 7/182 ||
आलिङ्ग्यकायं ग्रसितुं यदा कालः प्रवर्तते ।
तदा भोगविनाशाय तदा कालो विकल्प्यते ॥७/१८३॥
Āliṅgyakāyaṃ grasituṃ yadā kālaḥ pravartate |
Tadā bhogavināśāya tadā kālo vikalpyate || 7/183 ||
When (yadā) Time (kālaḥ) begins (pravartate) to consume (grasitum) the embraceable body (āliṅgya-kāyam) to remove enjoyment (bhoga-vināśāya); then (tadā…tadā) only Time (kālaḥ) is reflected upon (vikalpyate). || 7/183 ||
वाच्यवाचकविच्छेदमयप्राणक्रमात्मना ।
अक्रमोच्चाररूपेण चित्प्रकाशः प्रकाशते ॥७/१८४॥
Vācyavācakavicchedamayaprāṇakramātmanā |
Akramoccārarūpeṇa citprakāśaḥ prakāśate || 7/184 ||
The Light of Consciousness (cit-prakāśaḥ) shines (prakāśate) in the form of a non-sequential emergence (akrama-uccāra-rūpeṇa), characterized by the path of prāṇa, which separates subject and object (vācya-vācaka-viccheda-maya-prāṇa-krama-ātmanā). || 7/184 ||
अक्रमोच्चाररूपस्य क्रमात्मायं व्यवस्थितः ।
अदूरविप्रकर्षेण सामान्यात्मतया पुनः ॥७/१८५॥
Akramoccārarūpasya kramātmāyaṃ vyavasthitaḥ |
Adūraviprakarṣeṇa sāmānyātmatayā punaḥ || 7/185 ||
This (ayam) sequential nature (krama-ātmā) of the non-sequential manifestation (akrama-uccāra-rūpasya) appears (vyavasthitaḥ) as the remoteness of the near (adūra-viprakarṣeṇa), yet (punaḥ) is marked by universality (sāmānya-ātmatayā). || 7/185 ||
इत्थं स्वानुभवं त्यक्त्वा ये सङ्ख्यामात्रपूरणात् ।
यथा कथञ्चिच्चक्राणां ग्रन्थ्याधारकलादिभिः ॥७/१८६॥
वर्णक्रमान्त्यैरन्यैश्च प्रकारैरसमञ्जसैः ।
स्वरूपं बोधयन्त्युच्चैः तेऽपि न ज्ञानशालिनः ॥७/१८७॥
Itthaṃ svānubhavaṃ tyaktvā ye saṅkhyāmātrapūraṇāt |
Yathā kathañciccakrāṇāṃ granthyādhārakalādibhiḥ || 7/186 ||
Varṇakramāntyairanyaiśca prakārairasamañjasaiḥ |
Svarūpaṃ bodhayantyuccaiḥ te'pi na jñānaśālinaḥ || 7/187 ||
Hence (ittham), those (te) who (ye) somehow (kathañcid) abandon (tyaktvā) their own perception (svānubhavam) just because (yathā) they feel satisfied with merely reflecting (saṅkhyā-mātra-pūraṇāt) on the Wheels (cakrāṇām) by (the doctrine of) the kalā-s, the ādhāra-s (or) the granthi-s or knots (granthi-ādhāra-kalādibhiḥ), or by letters, sequences or endings (varṇa-kramāntyaiḥ), or (ca) by other (anyaiḥ) improper (asamañjasaiḥ) means (prakāraiḥ); even though (api) loudly (uccaiḥ) proclaim (bodhayanti) their Essential Nature (svarūpam), (they) are not (na) endowed with Knowledge (jñāna-śālinaḥ). || 7/186-187 ||
नातः क्रमादयोऽप्यत्र ये तज्ज्ञैः प्रतिपादिताः ।
आणवत्वात्प्रपञ्चस्य नास्माभिस्ते प्रपञ्चिताः ॥७/१८८॥
Nātaḥ kramādayo'pyatra ye tajjñaiḥ pratipāditāḥ |
Āṇavatvātprapañcasya nāsmābhiste prapañcitāḥ || 7/188 ||
Therefore (ataḥ), here (atra), there is also no succession, etc. (na…api…krama-adayaḥ), which (ye) are explained (pratipāditāḥ) by those who know that (tat-jñaiḥ). We (asmābhiḥ) do not (na) talk (prapañcitāḥ) about them (te), because their manifestation is individualistic in nature (āṇavatvāt…prapañcasya). || 7/188 ||
आमूलाद्विलसति शाकिनीक्रमेऽस्मिन्
शक्ता * द्विगलितसंशयोदयो यः ।
भव्यानामनुभवनिष्ठसम्प्रदायः
स्वानन्दामृतरसतृप्तये स भूयात् ॥७/१८९॥
Āmūlādvilasati śākinīkrame'smin
Śaktā * dvigalitasaṃśayodayo yaḥ |
Bhavyānāmanubhavaniṣṭhasampradāyaḥ
Svānandāmṛtarasatṛptaye sa bhūyāt || 7/189 ||
Let (bhūyāt) the dissolution of doubts emerge (vigalita-saṃśaya-udayaḥ…saḥ…yaḥ) from the Root (āmūlāt) (and) shine (vilasati) in this (asmin) Sequence of the Śākinī-s --i.e. Yoginī-s-- (śākinī-krame) to achieve satisfaction by Tasting the Nectar of one’s Bliss (svānanda-amṛta-rasa-tṛptaye), (as It) is the Tradition grounded in the Perception of all entities (anubhava-niṣṭha-sampradāyaḥ…bhavyānām). || 7/189 ||
इति श्रीमहानयप्रकाशे वृन्दचक्रनिरूपणं नाम सप्तमोल्लासः॥
Iti śrīmahānayaprakāśe vṛndacakranirūpaṇaṃ nāma saptamollāsaḥ ||
Here ends (iti) the Seventh Outpouring (saptama-ullāsaḥ) with the name of (nāma) ‘Vṛndacakranirūpaṇam’ or ‘Investigation of the Wheel of the Multitude’ (vṛnda-cakra-nirūpaṇam) in venerable Mahānayaprakāśa (śrī-mahā-ānaya-prakāśe). ||
Eight Outpouring: Sṛṣṭyādicakranirūpaṇam
Investigation of the Wheel of Manifestation, etc.
स्वात्मज्ञानप्रवणं महाप्रभावप्रवर्तनोपायम् ।
सृष्टिस्थितिसंहारस्वरूपनिष्ठक्रमं तनुमः ॥८/१॥
Svātmajñānapravaṇaṃ mahāprabhāvapravartanopāyam |
Sṛṣṭisthitisaṃhārasvarūpaniṣṭhakramaṃ tanumaḥ || 8/1 ||
We spread (tanumaḥ) the means (which) advances towards the Great Splendour (of Consciousness) (mahā-prabhāva-pravartana-upāyam) (and is) devoted to the Knowledge of one’s own Self (svātmā-jñāna-pravaṇam) (, but also) a process (which) rests on one’s Essential Nature (appearing) as manifestation, maintenance and dissolution (sṛṣṭi-sthiti-saṃhāra-svarūpa-niṣṭha-kramam). || 8/1 ||
प्रत्यभिज्ञागम्यरूपप्रथनात्मगुरूदयः ।
वृन्दक्रमान्तैः स्फुरितः सर्वसंशयभेदकः ॥८/२॥
Pratyabhijñāgamyarūpaprathanātmagurūdayaḥ |
Vṛndakramāntaiḥ sphuritaḥ sarvasaṃśayabhedakaḥ || 8/2 ||
The Emergence of the Guru, (whose) Essence is the unfoldment of that nature which is to be acquired by means of Self-recognition (pratyabhijñā-gamya-rūpa-prathana-ātmā-guru-udayaḥ), shines (sphuritaḥ) as the eradicator of all the doubts (sarva-saṃśaya-bhedakaḥ) at the end of the Process of the Vṛndacakram (vṛnda-krama-antaiḥ). || 8/2 ||
अतो वृन्दक्रमस्यान्ते पूज्यते गुरुसन्ततिः ।
आत्मरूपपरिज्ञाने परानुग्रहकारिणी ॥८/३॥
Ato vṛndakramasyānte pūjyate gurusantatiḥ |
Ātmarūpaparijñāne parānugrahakāriṇī || 8/3 ||
Therefore (atas), at the end of the Process of the Vṛndacakram (vṛnda-kramasya-ante), the uninterrupted series --i.e. lineage-- of Guru-s (guru-santatiḥ), the Bestower of Supreme Grace (parā-anugraha-kāriṇī), is worshipped (pūjyate), when the Nature of the Self is perfectly understood (ātmā-rūpa-parijñāne). || 8/3 ||
अत आत्मपरिज्ञाने सम्पन्ने निर्विकल्पकः ।
विकल्पवासनाविद्धः पूजनात्मा प्रवर्तते ॥८/४॥
Ata ātmaparijñāne sampanne nirvikalpakaḥ |
Vikalpavāsanāviddhaḥ pūjanātmā pravartate || 8/4 ||
Hence (atas), when the perfect understanding of one’s Self is accomplished (ātmā-parijñāne…sampanne), the Essence of the Act of Worship (pūjana-ātmā) arises (pravartate) (in the form of) thoughtlessness (nirvikalpakaḥ) (, though it is) mixed with the impressions of thoughts (vikalpa-vāsanā-āviddhaḥ). || 8/4 ||
पूजा नाम न पुष्पाद्यैर्या मतिः क्रियते दृढा ।
निर्विकल्पे महाव्योम्नि सा पूजा ह्यादराल्लया ॥८/५॥
Pūjā nāma na puṣpādyairyā matiḥ kriyate dṛḍhā |
Nirvikalpe mahāvyomni sā pūjā hyādarāllayā || 8/5 ||
Worship (pūjā) is truly (nāma) not (na) performed (kriyate) with flowers, etc. (puṣpa-ādyaiḥ). Only (hi) that (sā) is Pūjā or Worship (pūjā) when (yā) the intellect (matiḥ) is firm (dṛḍhā), (and) dissolves (layā) in the thoughtless (nirvikalpe) Supreme Sky (mahā-vyomni), out of respect (ādarāt). || 8/5 ||
इति पूजास्वरूपस्य तत्त्वतः प्रतिपादनात् ।
स्वसङ्कोचकलालोपे निर्विकल्पं हि पूजनम् ॥८/६॥
Iti pūjāsvarūpasya tattvataḥ pratipādanāt |
Svasaṅkocakalālope nirvikalpaṃ hi pūjanam || 8/6 ||
This means (iti): when the real nature of Worship (pūjā-svarūpasya) is truly attained (pratipādanāt…tattvataḥ), the act of Worship (itself) (pūjanam) (remains) thoughtless (nirvikalpam…hi) in the absence of one’s contracting power (sva-saṅkoca-kalā-lope). || 8/6 ||
The Sṛṣṭikramaḥ
The Five Wombs
पञ्चाकाशस्वरूपस्य खचक्रस्यानुरूपतः ।
योन्यादिपञ्चरूपेण पूजनात्मा यतः स्थितः ॥८/७॥
Pañcākāśasvarūpasya khacakrasyānurūpataḥ |
Yonyādipañcarūpeṇa pūjanātmā yataḥ sthitaḥ || 8/7 ||
Since (yataḥ) the Essence of Worship (pūjana-ātmā) manifests (sthitaḥ) suitably (anurūpataḥ) to the Wheel of Consciousness (kha-cakrasya) (, of which) Essential Nature shines as the Five Voids (pañca-ākāśa-svarūpasya), (It appears) in the fivefold form of the Yoni-s or Wombs (yoni-ādi-pañca-rūpeṇa). || 8/7 ||
तत्र योनिर्महासत्ताविश्रान्तिः सर्वसंविदाम् ।
महायोनिस्वरूपस्यापि कायात्मतयोदिता ॥८/८॥
Tatra yonirmahāsattāviśrāntiḥ sarvasaṃvidām |
Mahāyonisvarūpasyāpi kāyātmatayoditā || 8/8 ||
There (tatra), (in the first) Womb (yoniḥ), all perceptions (sarva-saṃvidām) repose in Absolute Existence (mahā-sattā-viśrāntiḥ), and (such repose) (api) (then) arises (uditā) as the body (kāya-ātmatayā) of the Essential Nature of the Great Womb (mahā-yoni-svarūpasya). || 8/8 ||
प्रमेयभूमिकावर्तशङ्खयोनितयोदिता ।
प्रत्यावृत्तिक्रमाद्भूयः स्वरूपपदरूपिणी ॥८/९॥
Prameyabhūmikāvartaśaṅkhayonitayoditā |
Pratyāvṛttikramādbhūyaḥ svarūpapadarūpiṇī || 8/9 ||
Assuming the nature of one’s Essence (svarūpa-pada-rūpiṇī) again and again (bhūyaḥ) on the path of Returning (prati-āvṛtti-kramāt), (It) shines (uditā) as the Womb of Libation (that is) the cyclical nature of the stage of perceptible objects (prameya-bhūmikā-āvarta-śaṅkha-yoni-tayā). || 8/9 ||
पद्मयोनितयाख्याता ततोऽपि परमे पदे ।
निजविश्रान्तिमापन्ने दिव्ययोनितयोदिता ॥८/१०॥
Padmayonitayākhyātā tato'pi parame pade |
Nijaviśrāntimāpanne divyayonitayoditā || 8/10 ||
(It is) declared (ākhyātā) as the Womb of the Lotus (padma-yoni-tayā) in the Supreme (parame) State (pade) (, and) when (āpanne) (It) Reposes in Itself (nija-viśrāntim), (It) arises (uditā) as the Divine Womb (divya-yonitayā). || 8/10 ||
इति संक्षेपतस्तत्त्वं पञ्चवाहक्रमस्य यत् ।
तन्निर्विकल्पतारूपसृष्ट्यात्मा पूजनोदयः ॥८/११॥
Iti saṃkṣepatastattvaṃ pañcavāhakramasya yat |
Tannirvikalpatārūpasṛṣṭyātmā pūjanodayaḥ || 8/11 ||
(This) briefly (saṃkṣepataḥ) means (iti): (this) Reality (tattvam) of the Process of the Fivefold Flow (pañca-vāha-kramasya) is the Emergence of Worship (pūjana-udayaḥ), which (Emergence) (yat) is essentially the Manifestation of Thoughtlessness (nirvikalpatā-rūpa-sṛṣṭi-ātmā). || 8/11 ||
The Sthitikramaḥ
The Yuganātha-s
युगनाथप्रसादेन सर्वदास्य स्थितिर्यतः ।
अतस्तदात्मकत्वेन स्थित्यात्मा पूजनक्रमः ॥८/१२॥
Yuganāthaprasādena sarvadāsya sthitiryataḥ |
Atastadātmakatvena sthityātmā pūjanakramaḥ || 8/12 ||
Since (yataḥ) the eternal (sarvadā) establishment (sthitiḥ) of Worship (asya) (takes place) through the Favor of the Yuganātha-s (yuga-nātha-prasādena); therefore (ataḥ), having that as its core (tat-ātmakatvena), the Process of Worship (pūjana-kramaḥ) is the Essence of Maintenance (sthiti-ātmā). || 8/12 ||
तत्र व्योमेश्वरीरूपं खगेन्द्रात्मतया स्थितम् ।
पञ्चाकाशस्वभावस्य निरावरणतामयम् ॥८/१३॥
Tatra vyomeśvarīrūpaṃ khagendrātmatayā sthitam |
Pañcākāśasvabhāvasya nirāvaraṇatāmayam || 8/13 ||
There (tatra), the Nature of Vyomeśvarī (vyoma-īśvarī-rūpam), consisting of the Unveiled State (nirāvaraṇatā-mayam) of the Essential Nature of the Five Voids (pañca-ākāśa-sva-bhāvasya), remains (sthitam) as the State of Khegendra (khagendra-ātmatayā). || 8/13 ||
मानमेयमयस्वाङ्गसङ्कोचप्रसरक्षमम् ।
खेचरीभूचरीरूपं कूर्मनाथतयोदितम् ॥८/१४॥
Mānameyamayasvāṅgasaṅkocaprasarakṣamam |
Khecarībhūcarīrūpaṃ kūrmanāthatayoditam || 8/14 ||
The Nature of Khecarī (and) Bhūcarī (khecarī-bhūcarī-rūpam) arises (uditam) as Kūrmanātha, the Tortoise Lord (kūrma-nātha-tayā), (as He) can manifest the withdrawal of one’s limbs that are cognition and its objects (māna-meya-maya-svāṅga-saṅkoca-prasara-kṣamam). || 8/14 ||
प्रत्यावृत्त्या प्रमेयस्य महासंहाररूपकृत् ।
संहारभक्षिणीरूपं मेषनाथतयोदितम् ॥८/१५॥
Pratyāvṛttyā prameyasya mahāsaṃhārarūpakṛt |
Saṃhārabhakṣiṇīrūpaṃ meṣanāthatayoditam || 8/15 ||
The Nature of Saṃhārabhakṣiṇī (saṃhāra-bhakṣiṇī-rūpam) arises (uditam) as Meṣanātha (meṣanāthatayā), (when It) assumes the form of the Great Dissolution (mahā-saṃhāra-rūpakṛt) of objectivity (prameyasya) by turning back (to Subjectivity) (pratyāvṛttyā). || 8/15 ||
भावात्ममयरूपत्वात्मच्छन्द इति वस्तुतः ।
रौद्ररौद्रेश्वरीरूपं श्रीमच्छन्दतयोदितम् ॥८/१६॥
Bhāvātmamayarūpatvātmacchanda iti vastutaḥ |
Raudraraudreśvarīrūpaṃ śrīmacchandatayoditam || 8/16 ||
In reality (vastutaḥ), being the Essence of manifestation (bhāva-ātmā-maya-rūpatvāt), the Nature of Raudraraudreśvarī (raudra-raudra-īśvarī-rūpam) (is) Macchanda (Himself) (macchanda…iti) (; thus, It) arises (uditam) as Venerable Macchanda (śrī-macchandatayā). || 8/16 ||
तदित्थं युगनाथानां व्याप्तिसारतया स्थितम् ।
अदृष्टविग्रहाविष्टं व्योमेश्वर्यादिपञ्चकम् ॥८/१७॥
Taditthaṃ yuganāthānāṃ vyāptisāratayā sthitam |
Adṛṣṭavigrahāviṣṭaṃ vyomeśvaryādipañcakam || 8/17 ||
Hence (tat-ittham), the Fivefold (Flow) of Vyomeśvarī, etc. (vyoma-īśvarī-ādi-pañcakam) remains (sthitam) without form (adṛṣṭa-vigraha-āviṣṭam), as the Essence of the Realization (vyāpti-sāratayā) of the Yuganātha-s (yuga-nāthānām). || 8/17 ||
The Saṃhārakramaḥ
अविकल्पकविज्ञानस्थैर्येण तदनन्तरम् ।
देवतारूपमासाद्य स्वस्वातन्त्र्यविजृम्भणात् ॥८/१८॥
मनसः खण्डनोद्युक्ता एकादशमरीचिकाः ।
बुद्ध्याद्या एष संहारः प्रधानः पूजनक्रमः ॥८/१९॥
Avikalpakavijñānasthairyeṇa tadanantaram |
Devatārūpamāsādya svasvātantryavijṛmbhaṇāt || 8/18 ||
Manasaḥ khaṇḍanodyuktā ekādaśamarīcikāḥ |
Buddhyādyā eṣa saṃhāraḥ pradhānaḥ pūjanakramaḥ || 8/19 ||
Then immediately (tat-anantaram) after acquiring (āsādya) the Nature of the Deities (of the senses) (devatā-rūpam) through the Firmness of Thoughtless Wisdom (avikalpaka-vijñāna-sthairyeṇa) due to the Blossoming of one’s own Freedom (sva-svātantrya-vijṛmbhaṇāt), the eleven Rays (ekādaśa-marīcikāḥ) (arise) intent upon breaking (khaṇḍana-udyuktāḥ) the mind (manasaḥ). This (eṣaḥ) Dissolution (saṃhāraḥ) is the main (pradhānaḥ) Process of Worship (pūjana-kramaḥ), (which) begins with the intellect (buddhi-ādyāḥ). || 8/18-19 ||
सर्गावतारसंहारचक्राणामित्थमिष्यते ।
पूजनात्मस्वरूपाणां क्रमोऽयं निर्विकल्पकः ॥८/२०॥
Sargāvatārasaṃhāracakrāṇāmitthamiṣyate |
Pūjanātmasvarūpāṇāṃ kramo'yaṃ nirvikalpakaḥ || 8/20 ||
Thus (ittham), this (ayam) Process (kramaḥ) of the Wheels of manifestation, maintenance and dissolution or Sṛṣṭikramaḥ, Sthitikramaḥ and Saṃhārakramaḥ (sarga-avatāra-saṃhāra-cakrāṇām) (, Which are) essentially none other than Pūjanam or the Act of Worship (itself) (pūjana-ātma-svarūpāṇām), is said to be (iṣyate) thoughtless (nirvikalpakaḥ). || 8/20 ||
अत्राधिरूढवृत्तीनां व्युत्थानावसरेऽपि यत् ।
कालग्रासो भवेन्नित्यं नानानुभवभूमिषु ॥८/२१॥
Atrādhirūḍhavṛttīnāṃ vyutthānāvasare'pi yat |
Kālagrāso bhavennityaṃ nānānubhavabhūmiṣu || 8/21 ||
Here (atra), even (api) during vyutthāna or the ordinary state (vyutthāna-avasare) of ascending activities (adhirūḍha-vṛttīnām), that which (yat) becomes (bhavet) eternal (nityam) on the sphere of various experiences (nānā-anubhava-bhūmiṣu), is the Consuming of Time (kāla-grāsaḥ). || 8/21 ||
अतः पूजनरूपोऽयमात्मज्ञानतया स्थितः ।
उपदेशतरोः पुष्पं चिदामोदमनोहरम् ॥८/२२॥
Ataḥ pūjanarūpo'yamātmajñānatayā sthitaḥ |
Upadeśataroḥ puṣpaṃ cidāmodamanoharam || 8/22 ||
Hence (ataḥ), (when) the Flower (puṣpam) of the Tree of Instruction --i.e. Kathanam-- (blossoms) (upadeśataroḥ) (, and) catches one’s heart by the Bliss of Consciousness (cit-āmoda-manas-haram), this (ayam) Nature of the Act of Worship (pūjana-rūpaḥ) is established (sthitaḥ) as the Knowledge of the Self (ātmā-jñānatayā). || 8/22 ||
ततोऽपि सर्ववृत्तिनां कालग्रासपुरस्सरम् ।
निरावरणविश्रान्तिः सङ्क्रमात्मा प्रवर्तते ॥८/२३॥
Tato'pi sarvavṛttināṃ kālagrāsapurassaram |
Nirāvaraṇaviśrāntiḥ saṅkramātmā pravartate || 8/23 ||
Moreover (tataḥ…api), through Kālagrāsa or the Consuming of Time (kāla-grāsa-purassaram), all activities (sarva-vṛttinām) repose in the Unveiled State (nirāvaraṇa-viśrāntiḥ), (then) the Essence of Saṅkrama or the Transmission (of Truth) (saṅkrama-ātmā) prevails (pravartate). || 8/23 ||
कथनादेव येषां तद्विश्रान्तिर्जायते परा ।
सृष्टिस्थितिसंहारचक्रापेक्षां न कुर्वते ॥८/२४॥
Kathanādeva yeṣāṃ tadviśrāntirjāyate parā |
Sṛṣṭisthitisaṃhāracakrāpekṣāṃ na kurvate || 8/24 ||
(Those,) whose (yeṣām) Supreme (parā) Repose in That (tat-viśrāntiḥ) is manifested (jāyate) only (eva) through Kathanam or Oral Instruction (without the preceding phase of Pūjanam) (kathanāt), are not (na) dependent (kurvate) on the Wheels of manifestation, maintenance and dissolution (sṛṣṭi-sthiti-saṃhāra-cakra-apekṣām). || 8/24 ||
वृन्दक्रमानन्तरं तैरनाख्यं चक्रमिष्यते ।
सृष्ट्यादिचक्रत्रितयं तन्मते नैव पूज्यते ॥८/२५॥
Vṛndakramānantaraṃ tairanākhyaṃ cakramiṣyate |
Sṛṣṭyādicakratritayaṃ tanmate naiva pūjyate || 8/25 ||
They (taiḥ) say (iṣyate) that what follows the Vṛndakrama or the Process of the Aggregate (vṛnda-krama-anantaram) is the Wheel (cakram) of the Nameless (anākhyam), (and) the three Wheels of manifestation, etc. (sṛṣṭi-ādi-cakra-tritayam) are not at all (na…eva) to be worshipped (pūjyate) in their doctrine (tat-mate). || 8/25 ||
अस्मन्मतेऽपि तदपि परिपूर्णार्थमिष्यते ।
एतत्समारूढिवशात्प्रभावो हि प्रवर्तते ॥८/२६॥
Asmanmate'pi tadapi paripūrṇārthamiṣyate |
Etatsamārūḍhivaśātprabhāvo hi pravartate || 8/26 ||
Though in our doctrine (asman-mate…api), we say (iṣyate): even that (tat…api) is to be fulfilled perfectly (pari-pūrṇa-artham). By doing that (etat-samārūḍhi-vaśāt), efficacy (prabhāvaḥ…hi) prevails (pravartate). || 8/26 ||
एतद्विमर्शसम्भूतवीरावल्यादितर्पणात् ।
आसीद्वामनवीरस्य विद्वेषस्तम्भनादिकम् ॥८/२७॥
Etadvimarśasambhūtavīrāvalyāditarpaṇāt |
Āsīdvāmanavīrasya vidveṣastambhanādikam || 8/27 ||
Paralyzing of aversion, etc. (vidveṣa-stambhana-adikam) were manifested (āsīt) for Vīra Vāmana --i.e. the Great Hero, who is a Guru of the Krama, also known as Hrasvanātha, the disciple of Venerable Keyūravatī-- (vāmana-vīrasya) though that satisfaction, which is narrated in the Vīrāvalī and similar scriptures, in which this understanding is crucial (etat-vimarśa-sambhūta-vīrāvalī-ādi-tarpaṇāt). || 8/27 ||
पूजनात्खेचरत्वं हि सिद्धसूत्रेषु गद्यते ।
आत्मज्ञानात्प्रवर्तन्ते यथेच्छमणिमादयः ॥८/२८॥
Pūjanātkhecaratvaṃ hi siddhasūtreṣu gadyate |
Ātmajñānātpravartante yathecchamaṇimādayaḥ || 8/28 ||
In the lineage of the Siddha-s (siddha-sūtreṣu) (, this) is called (gadyate) the State of Moving in the Sky of Consciousness (khe-caratvam) (, which flows forth) from Pūjana or Worship (pūjanāt). (Then, siddhi-s like) aṇimā, etc. (aṇimā-ādayaḥ) arise (pravartante) at one’s own will (yathā-iccham) due to the Knowledge of the Self (ātmā-jñānāt). || 8/28 ||
कथने पूजने चैव सङ्क्रामेऽपि स्वभावतः ।
प्रत्येकमस्ति त्रैविध्यमुद्रेकाद्भेद इष्यते ॥८/२९॥
Kathane pūjane caiva saṅkrāme'pi svabhāvataḥ |
Pratyekamasti traividhyamudrekādbheda iṣyate || 8/29 ||
(Since) distinction (bhedaḥ) is dominant (udrekāt), it is said (iṣyate) that the triad (traividhyam) naturally (svabhāvataḥ) exists (asti) one by one (pratyekam) in Kathanam or Oral Instruction (kathane), in Pūjanam or Worship (pūjane), and (ca…eva) even (api) in Saṅkrāmanam or Transmission (saṅkrāme). || 8/29 ||
आत्मज्ञानसमुद्यतैरिति निजैर्भावानुभासात्मकैः
संविन्मज्जनसारतामुपगतैः सृष्ट्यादिभिः पूजनैः ।
सम्पूर्णामलसुन्दरामृतमयस्फारासवानन्दिताः
कालग्रासचरूपहाररसिका नन्दन्तु योगिव्रजाः ॥८/३०॥
Ātmajñānasamudyatairiti nijairbhāvānubhāsātmakaiḥ
saṃvinmajjanasāratāmupagataiḥ sṛṣṭyādibhiḥ pūjanaiḥ |
Sampūrṇāmalasundarāmṛtamayasphārāsavānanditāḥ
kālagrāsacarūpahārarasikā nandantu yogivrajāḥ || 8/30 ||
May those yogī-s (yogi-vrajāḥ) (, who are) delighted in drinking the Juice of Expansion that is none other than the Nectar of the Spotless Beauty (sampūrṇa-amala-sundara-āmṛta-maya-sphāra-āsava-ānanditāḥ), (and) devoted to offering the caru or sacrificial substance (contained) in the Devouring of Time (by consuming it) (kāla-grāsa-caru-upahāra-rasikāḥ), be happy (nandantu) with their own (nijaiḥ) Worship (pūjanaiḥ) marked by the perception of manifestation (bhāva-anubhāsa-ātmakaiḥ) presented as the Knowledge of the Self (ātmā-jñāna-samudyataiḥ…iti). (This Worship) becomes (upagataiḥ) a firm immersion into Consciousness (saṃvit-majjana-sāratām) through (the Wheels of) Manifestation, etc. (sṛṣṭi-ādibhiḥ). || 8/30 ||
इति महानयप्रकाशे सृष्ट्यादिचक्रनिरूपणं नाम अष्टमोल्लासः॥
Iti mahānayaprakāśe sṛṣṭyādicakranirūpaṇaṃ nāma aṣṭamollāsaḥ ||
Here ends (iti) the Eight Outpouring (aṣtam-ullāsaḥ) with the name of (nāma) ‘Sṛṣṭyādicakranirūpaṇam’ or ‘Investigation of the Wheel of Manifestation, etc.’ (sṛṣṭi-ādi-cakra-nirūpaṇam) in venerable Mahānayaprakāśa (śrī-mahā-ānaya-prakāśe). ||
Ninth Outpouring: Anākhyacakranirūpaṇam
Investigation of the Wheel of the Nameless
यत्सर्गस्थितिसंहृतिक्रममयैश्चक्रैरुपारूपितं
न स्वस्माच्च्यवते मनागपि पदाद्विश्रान्तिलाभात्मकात् ।
आविश्याथ तदक्रमक्रमकलोत्तिर्णप्रथं साम्प्रतं
तत्सङ्क्राममनाख्यचक्रमुचितैर्युक्तिक्रमैर्दृश्यते ॥९/१॥
Yatsargasthitisaṃhṛtikramamayaiścakrairupārūpitaṃ
na svasmāccyavate manāgapi padādviśrāntilābhātmakāt |
Āviśyātha tadakramakramakalottirṇaprathaṃ sāmprataṃ
tatsaṅkrāmamanākhyacakramucitairyuktikramairdṛśyate || 9/1 ||
After properly diving (āviśya…sāmpratam) into (that which) never deviates even for a moment (na…manāk…api…cyavate) from its (svasmāt) nature (padāt) that is marked by the ‘Attainment of Repose’ (viśrānti-lābha-ātmakāt), (and) was revealed (upārūpitam) through its Wheels (cakraiḥ) that successively unfold as ‘manifestation, maintenance and dissolution’ (yat-sarga-sthiti-saṃhṛti-krama-mayaiḥ); now (atha), its transmission (tat-saṅkrāmam), the Anākhyacakra or the Wheel of the Nameless (anākhya-cakram) that is the perception beyond both succession and its absence (tat-akrama-krama-kalā-uttirṇa-pratham), will be revealed (dṛśyate) through a series of proper arguments (ucitaiḥ…yukti-kramaiḥ). || 9/1 ||
इत्थं गुर्वात्मदेवानां कथनादिकमात्मना ।
लोलीभावस्थितं नित्यं सर्वानुभवभूमिषु ॥९/२॥
Itthaṃ gurvātmadevānāṃ kathanādikamātmanā |
Lolībhāvasthitaṃ nityaṃ sarvānubhavabhūmiṣu || 9/2 ||
Thus (ittham), Kathanam or Instruction, etc. (kathana-ādikam) of the Deities (whose) Essence is the Guru (guru-ātmā-devānām), always (nityam) rest in fusion (lolī-bhāva-sthitam) on the stage of all perceptions (sarva-anubhava-bhūmiṣu) by means of the Self (ātmanā). || 9/2 ||
अभेदोऽपि किलोद्रेकादेतेषां भेद इष्यते ।
तमाश्रित्यानुरूपेण प्रमेयं प्रतिपाद्यते ॥९/३॥
Abhedo'pi kilodrekādeteṣāṃ bheda iṣyate |
Tamāśrityānurūpeṇa prameyaṃ pratipādyate || 9/3 ||
Though (api) they are obviously (kila) non-different (abhedaḥ), (they) appear to be (iṣyate) different (bhedaḥ) due to the abundance of these (successive means) (eteṣām…udrekāt). The object (prameyam) is understood (pratipādyate) after taking shelter in That in a proper way (tam…āśritya…anurūpeṇa). || 9/3 ||
प्रायो हि मैथुने मद्ये मांसे च परिदृश्यते ।
आसक्तिः सर्वजन्तूनां विशेषात्कस्यचित्क्वचित् ॥९/४॥
Prāyo hi maithune madye māṃse ca paridṛśyate |
Āsaktiḥ sarvajantūnāṃ viśeṣātkasyacitkvacit || 9/4 ||
Attachment (āsaktiḥ) to sexual intercourse (maithune), wine (madye) and (ca) meat (māṃse) is to be observed (paridṛśyate) in all limited beings (sarva-jantūnām) generally (prāyaḥ…hi), though it varies (viśeṣāt) from one individual to another (kasyacit…kvacit). || 9/4 ||
यदि तत्त्यागसंरम्भः पूर्वं तेषां विधीयते ।
उपदेशो न स मनागपि चित्ते प्ररोहति ॥९/५॥
Yadi tattyāgasaṃrambhaḥ pūrvaṃ teṣāṃ vidhīyate |
Upadeśo na sa manāgapi citte prarohati || 9/5 ||
If (yadi) they (teṣām) are forced to reject these (attachments) (tat-tyāga-saṃrambhaḥ…vidhīyate) in the beginning (of their spiritual path) (pūrvam), the (saḥ) Teaching (upadeśaḥ) cannot (na) grow (prarohati) in (their) mind (citte) at all (manāk…api). || 9/5 ||
जन्मान्तरशताब्यस्ता विषयेषु मतिर्नृणाम् ।
जरद्गौरिव सस्येभ्यः सा हि दुःखेन वार्यते ॥९/६॥
Janmāntaraśatābyastā viṣayeṣu matirnṛṇām |
Jaradgauriva sasyebhyaḥ sā hi duḥkhena vāryate || 9/6 ||
For hundreds of past lives (janma-antara-śatābyastā), desire (matiḥ) for objects (viṣayeṣu) (lingers) in human beings (nṛṇām). So (hi), it (sā) is hard (duḥkhena) to restrain (such desire in them) (vāryate), just like it is hard to prevent (iva) old cows (jarat-gauḥ) from eating grass (sasyebhyaḥ). || 9/6 ||
इति संवादतस्तेषां परित्यागो हि दुष्करः ।
अभ्यसूयन्ति ते यस्मादुपदेशकराय च ॥९/७॥
Iti saṃvādatasteṣāṃ parityāgo hi duṣkaraḥ |
Abhyasūyanti te yasmādupadeśakarāya ca || 9/7 ||
This means (iti): if they are told (saṃvādataḥ…teṣām) to reject (these desires) (parityāgaḥ…hi), (they) cannot do it (duṣkaraḥ). Moreover (yasmāt), they (te) can even (ca) be angry (abhyasūyanti) with the teacher (upadeśakarāya). || 9/7 ||
यथास्थितोपभोगात्मपूर्वं यत्तूपदिश्यते ।
तत्राधिरूढिर्लोकस्य श्रद्धापूर्वं प्रजायते ॥९/८॥
Yathāsthitopabhogātmapūrvaṃ yattūpadiśyate |
Tatrādhirūḍhirlokasya śraddhāpūrvaṃ prajāyate || 9/8 ||
The nature of their previous enjoyments, as they are (yat…tu…yathāsthita-upabhoga-ātmā-pūrvam), must be taught (upadiśyate). Then (tatra), they (lokasya) will develop understanding (prajāyate…adhirūḍhiḥ), after faith arises in them (śraddhā-pūrvam). || 9/8 ||
प्रथैकरूपाभावाच्च निर्ह्वियन्ते ततः कथम् ।
प्रथाया भावपर्यन्तं रूपं तद्भिद्यते कथम् ॥९/९॥
Prathaikarūpābhāvācca nirhviyante tataḥ katham |
Prathāyā bhāvaparyantaṃ rūpaṃ tadbhidyate katham || 9/9 ||
Therefore (tataḥ), how (katham) can they be asked (to do that) (nirhviyante) if they lack a solitary form of perception (prathā-eka-rūpa-abhāvāt); (and) how can (katham) that (tat) (delusional) nature (rūpam) (, which) ranges from perception (prathāyāḥ) to saṃsāra or the whirlwind of thoughts (bhāva-paryantam), be eliminated (bhidyate)? || 9/9 ||
भेदश्चेद्कल्प्यते तर्हि कल्पनेयं न सत्यभूः ।
स्फुरणादेव वै तेषां गालनं नापि तात्त्विकम् ॥९/१०॥
Bhedaścedkalpyate tarhi kalpaneyaṃ na satyabhūḥ |
Sphuraṇādeva vai teṣāṃ gālanaṃ nāpi tāttvikam || 9/10 ||
If (ced) duality (bhedaḥ) is imagined (kalpyate), then (tarhi) this (iyam) imagination (kalpanā) is (na) not real (satya-bhūḥ). Their (teṣām) disappearance (gālanam) merely through Vibration (sphuraṇāt…eva…vai) is also (api) not (na) real (tāttvikam). || 9/10 ||
तच्च कल्पैरसङ्ख्येयैर्बहुदुष्करचर्यया ।
न चास्ति स्फुरणाभावो ह्यन्यस्यानुपलम्भतः ॥९/११॥
Tacca kalpairasaṅkhyeyairbahuduṣkaracaryayā |
Na cāsti sphuraṇābhāvo hyanyasyānupalambhataḥ || 9/11 ||
Moreover (tat…ca), (such) disappearance operates through long (and) hard penances (bahu-duṣkara-caryayā) for innummerable (asaṅkhyeyaiḥ) kalpa-s (kalpaiḥ). Vibration or Awareness is never absent na…ca…asti…sphuraṇa-ābhāvaḥ…hi, (not even) when something else anyasya is not perceived anupalambhataḥ. || 9/11 ||
अभावमात्रं नास्त्येव स्याच्चेत्तद्भाति सर्वदा ।
तस्मात्तत्त्वमतत्त्वं वा न भावेन विना भवेत् ॥९/१२॥
Abhāvamātraṃ nāstyeva syāccettadbhāti sarvadā |
Tasmāttattvamatattvaṃ vā na bhāvena vinā bhavet || 9/12 ||
Mere non-existence (abhāva-mātram) does not (na) actually (syāt) exist (asti…eva). If (cet) it (tat) appears (bhāti) anywhere (sarvadā), then (tasmāt) (the question of) reality (tattvam) or (vā) non-reality (atattvam) (does) not (na) exist (bhavet) without (vinā) existence --i.e. the idea of non-existence requires existence-- (bhāvena). || 9/12 ||
स्वसाम्राज्यवशाद्भानं सतत्त्वातत्त्वयोः समम् ।
हानोपादानकलनातन्त्रे त्वित्थं समर्थना ॥९/१३॥
Svasāmrājyavaśādbhānaṃ satattvātattvayoḥ samam |
Hānopādānakalanātantre tvitthaṃ samarthanā || 9/13 ||
Due to the Power of one’s own Universal Sovereignty (sva-sāmrājya-vaśāt), Lustre (bhānam) is the same (samam) for those who know the Truth (and) for those who do not (satattva-atattvayoḥ). Hence (ittham), persuasion (samarthanā) is dependent on the ideas about rejecting (and) accepting (hāna-upādāna-kalanā-tantre). || 9/13 ||
यथास्थितस्य तस्यातः स्वरूपमुपपद्यते ।
एतत्परिज्ञानमयी जीवन्मुक्तिर्निगद्यते ॥९/१४॥
Yathāsthitasya tasyātaḥ svarūpamupapadyate |
Etatparijñānamayī jīvanmuktirnigadyate || 9/14 ||
Therefore (ataḥ), the Essential Nature (svarūpam) of that which (tasya) exists as it is (yathāsthitasya) is realized (upapadyate), (and It) is called (nigadyate) Jīvanmukti or Liberation in life (jīvat-muktiḥ), (which) consists of the perfect understanding of this Truth (etat-parijñāna-mayī). || 9/14 ||
एकं स्वरूपरूपं हि मेयमानप्रमातृताः ।
सर्गावतारसंहारमयीराक्रम्य वर्तते ॥९/१५॥
Ekaṃ svarūparūpaṃ hi meyamānapramātṛtāḥ |
Sargāvatārasaṃhāramayīrākramya vartate || 9/15 ||
One’s Sole (ekam) Essential Nature (svarūpa-rūpam…hi) pervades (ākramya…vartate) its conditions (known as) ‘the object, cognition and the subject’ (meya-māna-pramātṛtāḥ), (which) correspond respectively to ‘manifestation, maintenance and dissolution’ (sarga-avatāra-saṃhāra-mayīḥ). || 9/15 ||
स्वस्वरूपानुगुण्येन प्रत्येकं कलनावशात् ।
सृष्टिस्थित्यादिभिर्भेदैश्चतुर्धा ता अपि स्थिताः ॥९/१६॥
Svasvarūpānuguṇyena pratyekaṃ kalanāvaśāt |
Sṛṣṭisthityādibhirbhedaiścaturdhā tā api sthitāḥ || 9/16 ||
By dividing (kalanā-vaśāt) each of (these conditions) (pratyekam) by themselves according to their True Nature (sva-sva-rūpa-ānuguṇyena), this triad (tāḥ) also (api) remains (sthitāḥ) fourfold (caturdhā) in the division (bhedaiḥ) (known as) ‘sṛṣṭi, sthiti, etc.’ (sṛṣṭi-sthiti-ādibhiḥ). || 9/16 ||
कालग्रासान्तमुदयाच्चतुर्धा विहितो हि यः ।
तस्य विश्रान्तिरेकैव ततो देव्यस्त्रयोदश ॥९/१७॥
अनाख्यचक्रे प्राधान्यात्पूजनीयतया स्थिताः ।
तासामन्त्या स्वविश्रान्तिर्महाविलयभूः परा ॥९/१८॥
Kālagrāsāntamudayāccaturdhā vihito hi yaḥ |
Tasya viśrāntirekaiva tato devyastrayodaśa || 9/17 ||
Anākhyacakre prādhānyātpūjanīyatayā sthitāḥ |
Tāsāmantyā svaviśrāntirmahāvilayabhūḥ parā || 9/18 ||
What we meant by fourfold (caturdhā…vihitaḥ…hi…yaḥ) is that (this division) ranges from udaya or manifestation to Kālagrāsa or the Consuming of Time (kāla-grāsa-antam…udayāt); (and) since (tataḥ) they have (tasya) one single (ekā…eva) place to rest (viśrāntiḥ), there are (sthitāḥ) thirteen (trayodaśa) Goddesses (devyaḥ) to be worshipped (pūjanīyatayā) primarily (prādhānyāt) in the Anākhyacakra (anākhya-cakre). The last member (antyā) among them --i.e. the Thirteenth Goddess-- (tāsām) is Supreme (parā) Repose in one’s own Self (sva-viśrāntiḥ), born of Great Dissolution (mahā-vilaya-bhūḥ). || 9/17-18 ||
सर्गावतारसंहाराः क्रमात्मानो व्यवस्थिताः ।
अनाख्यमक्रममपि क्रमात्मैव तदाश्रयात् ॥९/१९॥
Sargāvatārasaṃhārāḥ kramātmāno vyavasthitāḥ |
Anākhyamakramamapi kramātmaiva tadāśrayāt || 9/19 ||
Manifestation, maintenance and dissolution (sarga-avatāra-saṃhārāḥ) remain (vyavasthitāḥ) sequential (krama-ātmānaḥ). Though (api) the non-sequential (akramam) Anākhyam --i.e. the Nameless-- (anākhyam) (appears to be) sequential (krama-ātmā) only (eva) because It is their shelter (tat-āśrayāt). || 9/19 ||
अक्रमात्मपरामर्शात्क्रमारूषणरूपिणः ।
कालस्य सहसा ग्रासः सङ्क्रमादित्थमिष्यते ॥९/२०॥
Akramātmaparāmarśātkramārūṣaṇarūpiṇaḥ |
Kālasya sahasā grāsaḥ saṅkramāditthamiṣyate || 9/20 ||
Time (kālasya) is suddenly (sahasā) consumed (grāsaḥ) through non-sequential awareness (akrama-ātmā-parāmarśāt), which appears in succession (krama-ārūṣaṇa-rūpiṇaḥ), and thus (ittham) it is called (iṣyate) saṃkrama or Transmission (saṅkramāt). || 9/20 ||
यस्मिन्यस्मिन् हि विषये संक्रामन्ति मरीचयः ।
तत्र तत्र ह्यनायासादनाख्यस्फुरणं स्थितम् ॥९/२१॥
Yasminyasmin hi viṣaye saṃkrāmanti marīcayaḥ |
Tatra tatra hyanāyāsādanākhyasphuraṇaṃ sthitam || 9/21 ||
In whichever (yasmin…yasmin…hi) object (viṣaye) the Marīci-s or the Rays (of Consciousness) (marīcayaḥ) move (saṃkrāmanti), the Splendour of Anākhyā (anākhya-sphuraṇam) naturally (anāyāsāt) rests (sthitam) there (tatra…tatra…hi). || 9/21 ||
उद्योगेनावभासश्चेत्कथं सक्तस्य सम्भवे ।
अचर्वितोऽवभासः स्यात्तदमृष्टतया कथम् ॥९/२२॥
Udyogenāvabhāsaścetkathaṃ saktasya sambhave |
Acarvito'vabhāsaḥ syāttadamṛṣṭatayā katham || 9/22 ||
If (cet) manifestation (avabhāsaḥ) shines through effort (udyogena), how (katham) can it occur (sambhave) for someone (who is) attached (saktasya)?” (And) “How (katham) can there be an unperceived (acarvitaḥ) manifestation (avabhāsaḥ…syāt) without being enjoyed (tat-amṛṣṭatayā)?” || 9/22 ||
तत्सर्गस्थितिसंहाररूपे यो यः क्रमः स्थितः ।
तत्र तत्राक्रमत्वेन अनाख्यं प्रथमं स्थितम् ॥९/२३॥
Tatsargasthitisaṃhārarūpe yo yaḥ kramaḥ sthitaḥ |
Tatra tatrākramatvena anākhyaṃ prathamaṃ sthitam || 9/23 ||
Whatever (yaḥ…yaḥ) sequence (kramaḥ) is established (sthitaḥ) in its manifestation, maintenance and dissolution (tat-sarga-sthiti-saṃhāra-rūpe); there (tatra…tatra), the Anākhya principle (anākhyam) is established (sthitam) at first (prathamam), without succession (akramatvena). || 9/23 ||
अत्रान्तरेऽपि विश्रान्तिः क्रमाक्रमपदोज्झिता ।
कालोपाधेरनाक्रम्य नान्तरीयतया स्थिता ॥९/२४॥
Atrāntare'pi viśrāntiḥ kramākramapadojjhitā |
Kālopādheranākramya nāntarīyatayā sthitā || 9/24 ||
(But) even there (atra…antare…api), there is Repose (viśrāntiḥ), devoid of succession and non-succession (krama-akrama-pada-ujjhitā). Inaccessible (anākramya) to the deception of Time (kāla-upādheḥ), It remains (sthitā) without intermediary (na…antarīya-tayā). || 9/24 ||
नो चेद्भावान्तरे संवित्प्रसरेत्कथमन्यथा ।
तद्रूपमात्रावष्टम्भात्परिच्छिन्नात्मरूपतः ॥९/२५॥
No cedbhāvāntare saṃvitprasaretkathamanyathā |
Tadrūpamātrāvaṣṭambhātparicchinnātmarūpataḥ || 9/25 ||
If not (no…ced), how (katham) perception (saṃvit) flows forth (prasaret) otherwise (anyathā) if it rests merely on the nature of Time (tat-rūpa-mātra-avaṣṭambhāt) in the middle of different states (bhāva-antare) according to the nature of limitation (paricchinna-ātmā-rūpataḥ)? || 9/25 ||
नीले तावत्स्थितं भानं भानं च किल चर्वणे ।
अक्रमेण स्थितं नो चेन्नीलसंविन्न सिध्यति ॥९/२६॥
Nīle tāvatsthitaṃ bhānaṃ bhānaṃ ca kila carvaṇe |
Akrameṇa sthitaṃ no cennīlasaṃvinna sidhyati || 9/26 ||
If (tāvat) Light or Self-Consciousness (bhānam) is present (sthitam) in an object (nīle), then it (bhānam) is obviously (kila) present also (ca) in its withdrawal (carvaṇe). If It does not (no…cet) shine without succession (akrameṇa), then no (na) perception of an object (nīla-saṃvit) takes place (sidhyati). || 9/26 ||
आदौ नीलं ततो भानं ततश्च यदि चर्वणम् ।
अन्योन्यपरिहारेण नीलसंविन्न तद्भवेत् ॥९/२७॥
Ādau nīlaṃ tato bhānaṃ tataśca yadi carvaṇam |
Anyonyaparihāreṇa nīlasaṃvinna tadbhavet || 9/27 ||
If (yadi) the object (exist) (nīlam) first (ādau), then (tataḥ) the (tat) Light --i.e. manifestation of cognition-- (bhānam), and then (tataḥ…ca) dissolution (carvaṇam), (then) out of mutual rejection (anyonya-parihāreṇa), the perception of an object (nīla-saṃvit) does not (na) arise (bhavet). || 9/27 ||
कालक्रमात्मा कथितः क्रमश्चान्योन्यवर्जनात् ।
नैवं काचित्प्रतीतिः स्याद्विविधांशाभभेदतः ॥९/२८॥
Kālakramātmā kathitaḥ kramaścānyonyavarjanāt |
Naivaṃ kācitpratītiḥ syādvividhāṃśābhabhedataḥ || 9/28 ||
(Which) is marked by the process of Time (kāla-krama-ātmā) is said to be (kathitaḥ) Krama or succession (kramaḥ), and (ca) no (na) perception (pratītiḥ) of any kind (kācit) would exist (syāt) in this way (evam), because of the differences of various parts (vividha-aṃśa-abha-bhedataḥ) due to mutual rejection (anyonya-varjanāt). || 9/28 ||
तन्निरंशविदां भोगमयानाख्यानुभावतः ।
सर्वानुभवसंसिद्धौ लोकयात्रा प्रतिष्ठिता ॥९/२९॥
Tanniraṃśavidāṃ bhogamayānākhyānubhāvataḥ |
Sarvānubhavasaṃsiddhau lokayātrā pratiṣṭhitā || 9/29 ||
For the knowers of the partless (nature) of that --i.e. of any perception-- (tat-niraṃśa-vidām) due to the direct experience of Anākhyā or the Nameless (, which) consists of the enjoyment (of objects) (bhoga-maya-anākhyā-anubhāvataḥ), the course of the world (lokayātrā) is situated (pratiṣṭhitā) in the unlimited condition of all the experiences (sarva-anubhava-saṃsiddhau). || 9/29 ||
आमुखाद्भासमानश्च क्रमो योऽयं व्यवस्थितः ।
यथानुभवमेतस्य भेदेऽनाख्यं स्फुटं स्थितम् ॥९/३०॥
Āmukhādbhāsamānaśca kramo yo'yaṃ vyavasthitaḥ |
Yathānubhavametasya bhede'nākhyaṃ sphuṭaṃ sthitam || 9/30 ||
And (ca) succession (kramaḥ) is this (ayam) which (yaḥ) remains (vyavasthitaḥ) manifested (bhāsamānaḥ) in front of one’s eyes (āmukhāt). When (yathā) its (etasya) differentiation (bhede) is experienced (anubhavam), it clearly (sphuṭam) remains (sthitam) the Anākhyā or the Nameless Principle (anākhyam). || 9/30 ||
तत्र मेयस्वरूपस्य चतुर्धा भेदसम्भवः ।
आदावकलितोल्लासस्तत्सम्भोगस्ततः परम् ॥९/३१॥
ततोऽपि चर्वणं तत्र विरामस्तदनन्तरम् ।
Tatra meyasvarūpasya caturdhā bhedasambhavaḥ |
Ādāvakalitollāsastatsambhogastataḥ param || 9/31 ||
Tato'pi carvaṇaṃ tatra virāmastadanantaram |
There (tatra), the divisions (bheda-sambhavaḥ) of the nature of meya or objects (meya-sva-rūpasya) is fourfold (caturdhā). It begins (ādau) with an undivided manifestation --i.e. Sṛṣṭikālī-- (akalita-ullāsaḥ), then (tataḥ) followed (param) by its enjoyment --i.e. Raktakālī-- (tat-sambhogaḥ). Then (tataḥ…api), chewing or withdrawal (comes) --i.e. Sthitināśakālī-- (carvaṇam), then (tat-anantaram…tatra) virāma or cessation --i.e. Yamakālī-- (virāmaḥ). || 9/31‑32 ||
एवं मानस्वरूपेऽपि चतुर्धा भेदसम्भवः ॥९/३२॥
स्वौचित्येन परिज्ञेयो मातृरूपे तथैव च ।
अत्र सर्वत्र विश्रान्तिरेकैव निरुपाधिका ॥९/३३॥
Evaṃ mānasvarūpe'pi caturdhā bhedasambhavaḥ || 9/32 ||
Svaucityena parijñeyo mātṛrūpe tathaiva ca |
Atra sarvatra viśrāntirekaiva nirupādhikā || 9/33 ||
In this way (evam), the occurrence of a fourfold division (caturdhā…bheda-sambhavaḥ) (exists) even in the nature of māna or cognition --i.e. as Saṃhārakālī, Mṛtyukālī, Bhadrakālī and Mārtaṇḍakālī-- (māna-svarūpe…api). Therefore (tathā…eva…ca), (the same fourfold division) is to be recognized (parijñeyaḥ) accordingly (svaucityena) (even) in mātṛ or the subject --i.e. as Paramārkakālī, Kālāgnirudrakālī, Mahākālakālī and Mahābhairavaghoracaṇḍakālī-- (mātṛ-rūpe). In all the cases (atra…sarvatra), there is only one (ekā…eva) Viśrānti or Repose (viśrāntiḥ) (, that is) devoid of any attributes (nirupādhikā). || 9/33 ||
आसां द्वादशदेवीनां परामर्शबलात्स्फुटम् ।
विकल्पवासनाशून्यं निर्विकल्पं प्रवर्तते ॥९/३४॥
Āsāṃ dvādaśadevīnāṃ parāmarśabalātsphuṭam |
Vikalpavāsanāśūnyaṃ nirvikalpaṃ pravartate || 9/34 ||
The absence of the impressions of thoughts (vikalpa-vāsanā-śūnyam) clearly (sphuṭam) shines (pravartate) (in the form) of Thoughtlessness (nirvikalpam) due to the Power of Understanding (parāmarśa-balāt) these (āsām) twelve Goddesses (dvādaśa-devīnām). || 9/34 ||
The first group of four Kālī-s of prameya or objectivity
ये तु योषिद्व्यसनिनस्तन्मुखेनैव ते क्रमात् ।
कालग्रासपदे सम्यक्प्रविशन्ति निराश्रये ॥९/३५॥
केचिद्दर्शनमात्रेण तथाङ्गस्पर्शनात्परे ।
द्वीन्द्रियोत्पत्तितश्चान्ये विश्राम्यन्ति निराश्रये ॥९/३६॥
इत्थं योषिद्व्यसनिनां तिस्रोऽनुभवभूमिकाः ।
दृश्यन्ते कालविलये विश्रान्तिर्निरुपाधिका ॥९/३७॥
Ye tu yoṣidvyasaninastanmukhenaiva te kramāt |
Kālagrāsapade samyakpraviśanti nirāśraye || 9/35 ||
Keciddarśanamātreṇa tathāṅgasparśanātpare |
Dvīndriyotpattitaścānye viśrāmyanti nirāśraye || 9/36 ||
Itthaṃ yoṣidvyasanināṃ tisro'nubhavabhūmikāḥ |
Dṛśyante kālavilaye viśrāntirnirupādhikā || 9/37 ||
Those (te) who are (ye) addicted to ‘women’ (yoṣidvyasaninaḥ) attain perfect rest (samyak…praviśanti) gradually (kramāt) in the State of Kālagrāsa or the Consuming of Time (kāla-grāsa-pade) (, which is) devoid of any support (nirāśraye), only through that in the beginning (tat-mukhena…eva). Some (kecid) merely at their sight (darśana-mātreṇa), and (tathā) others (pare) by touching their limbs (aṅga-sparśanāt), and (ca) others (anye) attain rest (viśrāmyanti) in (such a) supportless (condition of Kālagrāsa) (nirāśraye) when kissing occurs --lit. touch and taste-- (dvi-indriya-utpattitaḥ). In this way (ittham), for those who are addicted to women (yoṣidvyasaninām), the three (tisraḥ) planes of experiences --i.e. outpouring, enjoyment and chewing-- (anubhava-bhūmikāḥ) appear (dṛśyante) as Viśrānti or Repose (viśrāntiḥ) devoid of any attributes (nirupādhikā) when Time is dissolved (kāla-vilaye). || 9/35-37 ||
सृष्टिसृष्ट्यादिभेदेन चतस्रोऽनाख्यदेवताः ।
प्रमेयभूमिमाश्रित्य कालग्रासपराः स्थिताः ॥९/३८॥
क्षेपार्थस्य कलेर्धातोरन्वर्थानुगमात्स्फुटम् ।
कालीशब्दश्चतसृणां देवीनां वाचकः स्थितः ॥९/३९॥
क्षेपो बहिर्मुखेच्छात्मयोषित्सम्भोगजन्मनि ।
प्रवृत्तेस्तास्तम्यादिवशात्कालग्रासः स्थितः ॥९/४०॥
Sṛṣṭisṛṣṭyādibhedena catasro'nākhyadevatāḥ |
Prameyabhūmimāśritya kālagrāsaparāḥ sthitāḥ || 9/38 ||
Kṣepārthasya kalerdhātoranvarthānugamātsphuṭam |
Kālīśabdaścatasṛṇāṃ devīnāṃ vācakaḥ sthitaḥ || 9/39 ||
Kṣepo bahirmukhecchātmayoṣitsambhogajanmani |
Pravṛttestāstamyādivaśātkālagrāsaḥ sthitaḥ || 9/40 ||
Through the division (which) begins with the manifestation of manifestation (sṛṣṭi-sṛṣṭi-ādi-bhedena), the four (catasraḥ) Deities of the (Wheel) of Anākhya --i.e. the four Kālī-s-- (anākhya-devatāḥ), having resorted (āśritya) to the plane of prameya or objects (prameya-bhūmim), remain (sthitāḥ) devoted to the Consuming of Time (kāla-grāsa-parāḥ).
The names of the Kālī’s (kālī-śabdaḥ) (, which) stand (sthitaḥ) for declaring (vācakaḥ) the four (catasṛṇām) Goddesses (of the objective plane) (devīnām) clearly shines (sphuṭam) as the meaning of the word ‘kṣepa’ --i.e. ‘throwing’-- (kṣepa-arthasya) according to the meaning (anvartha-anugamāt) of the root (dhātoḥ) ‘kal’ (kaleḥ). (And) ‘kṣepa’ (takes place) (kṣepaḥ) in the birth of carnal enjoyment of women, (which) is marked by the desire for extroversion (bahiḥ-mukha-iccha-ātmā-yoṣit-sambhoga-janmani). || 9/38-40 ||
The second group of four Kālī-s of pramāṇa or cognition
एवं मद्यव्यसनिनो ये केचिज्जन्तवः स्थिताः ।
तेषां तदाश्रयेणैव कालग्रासोऽभिधीयते ॥९/४१॥
तस्यापि दर्शनस्पर्शपानयोगवतः स्फुटम् ।
उद्रेकोत्कर्षतो दृष्टः कालग्रासस्य सम्भवः ॥९/४२॥
प्रविष्टेऽन्तः शीधुरसे भेदनिर्हरणात्मके ।
स्थैर्यमेति चमत्कारो विना विषयसङ्गतिम् ॥९/४३॥
प्रतिबिम्बमहाभोगमध्यभूमिविकासतः ।
प्रमाणभूमिमाश्रित्य चतस्रः कालिकाः स्थिताः ॥९/४४॥
शब्दसङ्ख्यानवृत्तेश्च कलेर्धातोः किलार्थतः ।
स्थितिसृष्ट्यादिभेदेन चतुर्धा कालिकोदयः ॥९/४५॥
Evaṃ madyavyasanino ye kecijjantavaḥ sthitāḥ |
Teṣāṃ tadāśrayeṇaiva kālagrāso'bhidhīyate || 9/41 ||
Tasyāpi darśanasparśapānayogavataḥ sphuṭam |
Udrekotkarṣato dṛṣṭaḥ kālagrāsasya sambhavaḥ || 9/42 ||
Praviṣṭe'ntaḥ śīdhurase bhedanirharaṇātmake |
Sthairyameti camatkāro vinā viṣayasaṅgatim || 9/43 ||
Pratibimbamahābhogamadhyabhūmivikāsataḥ |
Pramāṇabhūmimāśritya catasraḥ kālikāḥ sthitāḥ || 9/44 ||
Śabdasaṅkhyānavṛtteśca kalerdhātoḥ kilārthataḥ |
Sthitisṛṣṭyādibhedena caturdhā kālikodayaḥ || 9/45 ||
Thus (evam), for those (teṣām) other (kecit) limited beings (jantavaḥ) who (ye) are (sthitāḥ) addicted to ‘wine’ (madya-vyasaninaḥ), the Consuming of Time (kāla-grāsaḥ) is known (abhidhīyate) only (eva) by resorting to that (tat-āśrayeṇa). When it is touched, seen or tasted (tasya…api…darśana-sparśa-pāna-yoga-vataḥ), (and its) abundance is consumed (udreka-utkarṣataḥ), the possibility (sambhavaḥ) of Kālagrāsa (kāla-grāsasya) is clearly (sphuṭam) visible (dṛṣṭaḥ). In the one (antaḥ) who has entered (such a condition) (praviṣṭe), in attaining (eti) firmness (sthairyam) in the Delight of wine (śīdhurase), marked by the destruction of duality (bheda-nirharaṇa-ātmake), Amazement (takes place) (camatkāraḥ) without (vinā) (any) contact with the objects (of perception) --i.e. enjoyment of wine or ‘Delight’ is more subtle than the enjoyment of women for the sake of the same enjoyment of ‘Delight’-- (viṣaya-saṅgatim).
Four (catasraḥ) Kālī-s (kālikāḥ) appear (sthitāḥ) in the blooming of the middle stage of the great enjoyment of reflection --i.e. subtle enjoyment in the subtle body-- (prati-bimba-mahā-ābhoga-madhya-bhūmi-vikāsataḥ), after resorting to (āśritya) the plane of pramāṇa or cognition (pramāṇa-bhūmim). And (ca) (Their name come) from the meaning (arthataḥ) of the root (dhātoḥ) ‘kal’ (kaleḥ) in the sense of ‘śabda’ or ‘to sound’ and in the sense of ‘saṅkhyāna’ or ‘to count’ (śabda-saṅkhyāna-vṛtteḥ) in the division of the manifestation of maintenance (sthiti-sṛṣṭi-ādi-bhedena). (This way,) the rising of the four (caturdhā) Kālī-s (takes place in pramāṇa) (kālikā-udayaḥ). || 9/41-45 ||
The third group of four Kālī-s of pramātṛ or the subject
एवं मांसव्यसनिनामन्तरास्वादभूमिकाम् ।
प्रमातृरूपमाविश्य चतस्रः कालिकाः स्थिताः ॥९/४६॥
गत्यर्थस्य कलेर्धातोरर्थस्यानुगमादिमाः ।
दर्शनस्पर्शसम्भोगविरामोद्रेकतो मताः ॥९/४७॥
Evaṃ māṃsavyasanināmantarāsvādabhūmikām |
Pramātṛrūpamāviśya catasraḥ kālikāḥ sthitāḥ || 9/46 ||
Gatyarthasya kalerdhātorarthasyānugamādimāḥ |
Darśanasparśasambhogavirāmodrekato matāḥ || 9/47 ||
Then (evam), for (those who) are addicted to meat (māṃsa-vyasaninām), after entering (āviśya) the nature of Pramātṛ or Subject (pramātṛ-rūpam) (, that is) the place of inner enjoyment (of one’s own Self) (antara-āsvāda-bhūmikām), four (catasraḥ) Kālī-s (kālikāḥ) appear (sthitāḥ). (The names of) These (Kālī-s) (imāḥ) are considered (matāḥ) to come from following (anugamāt) the meaning (arthasya) of the root (dhātoḥ) ‘kal’ (kaleḥ) in the sense of ‘gati’ or ‘to go’ (gati-arthasya), since the cessation of the enjoyment of seeing (and) touching is dominant (darśana-sparśa-sambhoga-virāma-udrekataḥ). || 9/46-47 ||
संहारसृष्ट्यादिमयश्चतुर्धायं क्रमः स्थितः ।
स्त्रीमद्यमांसभोगेषु चमत्कारानुवृत्तितः ॥९/४८॥
Saṃhārasṛṣṭyādimayaścaturdhāyaṃ kramaḥ sthitaḥ |
Strīmadyamāṃsabhogeṣu camatkārānuvṛttitaḥ || 9/48 ||
This (ayam) fourfold (caturdhā) sequence (kramaḥ) (, which) consists of manifestation, dissolution, etc. (saṃhāra-sṛṣṭi-ādi-mayaḥ), appears (sthitaḥ) in those who enjoy women, wine and meat --i.e. object, cognition and subject-- (strī-madya-māṃsa-bhogeṣu), because these give amazement (camatkāra-anuvṛttitaḥ). || 9/48 ||
कालग्रासो व्यसनिनां कञ्चित्कालं स्फुटं स्थितः ।
एतत्परिकरस्त्वन्यो भाववर्गो व्यवस्थितः ॥९/४९॥
Kālagrāso vyasanināṃ kañcitkālaṃ sphuṭaṃ sthitaḥ |
Etatparikarastvanyo bhāvavargo vyavasthitaḥ || 9/49 ||
For passionate ones (vyasaninām), the Consuming of Time (kāla-grāsaḥ) clearly (sphuṭam) appears (sthitaḥ) for a while (kañcitkālam), but (tu) these experiences (etat-parikaraḥ) remain (vyavasthitaḥ) as another (anyaḥ) group of manifestation (bhāva-vargaḥ). || 9/49 ||
युक्त्यानयैव तत्रापि कालग्रसमयी स्थितिः ।
अनेनैवाशयेनैव परब्रह्मोपलब्धये ॥९/५०॥
Yuktyānayaiva tatrāpi kālagrasamayī sthitiḥ |
Anenaivāśayenaiva parabrahmopalabdhaye || 9/50 ||
Through reasoning alone (yukti-ānayā…eva), there too (tatra…api), the Consuming of Time (kāla-grasa-mayī) is maintained (sthitiḥ) only (eva…eva) with this (anena) intention (āśayena), for the sake of attaining the Supreme Brahman (para-brahma-upalabdhaye). || 9/50 ||
ललनामधुमांसानि पूज्याग्राणि विशेषतः ।
तदित्थं सर्वभावानां सर्वानुभवभूमिषु ॥९/५१॥
महार्थदृष्ट्या सुगमः कालग्रासोऽप्ययत्नतः ।
Lalanāmadhumāṃsāni pūjyāgrāṇi viśeṣataḥ |
Taditthaṃ sarvabhāvānāṃ sarvānubhavabhūmiṣu || 9/51 ||
Mahārthadṛṣṭyā sugamaḥ kālagrāso'pyayatnataḥ |
Women, wine and meat (lalanā-madhu-māṃsāni) are to be worshipped (pūjyāgrāṇi) individually (viśeṣataḥ). So (tat-ittham), in all the planes of experiences (sarva-anubhava-bhūmiṣu) of all the entities (sarva-bhāvānām), even (api) Kālagrāsa or the Consuming of Time (kāla-grāsaḥ) is easy to attain (sugamaḥ) without any effort (ayatnataḥ) by means of the viewpoint of the Mahārtha (mahārtha-dṛṣṭyā). || 9/51-52ab ||
सम्यग्वस्तुविचारेण भावानामस्वभावतः ॥९/५२॥
लब्धबोधोदयानन्दं वन्दे संस्थानमात्मनः ।
Samyagvastuvicāreṇa bhāvānāmasvabhāvataḥ || 9/52 ||
Labdhabodhodayānandaṃ vande saṃsthānamātmanaḥ |
“I praise (vande) that Reposed (State) (saṃsthānam) of one’s own Self (ātmanaḥ) (, which) is the Bliss arising from the Attained Awakening (of Uninterrupted Consciousness) (labdha-bodha-udaya-ānandam) through profound investigation of the Reality (samyak-vastu-vicāreṇa) of all the entities (bhāvānām), (which) have no natural --i.e. independent-- existence (asvabhāvataḥ)”. || 9/52cd-53ab ||
(Quote of Svabodhodayamañjarī 1.)
इति सिद्धमुखाम्नाययुक्त्या नैवास्ति वस्तुतः ॥९/५३॥
वस्तुस्वभावो यत्रायं कालः स्यात्कलनात्मकः ।
स्वविष्फारमयं सर्वमिदं संस्थानमात्मनः ॥९/५४॥
इति बोधोदयानन्दात्कः कालो ग्रस्यते हि यः ।
तद्ग्राससंरम्भपरा काश्च द्वादश कालिकाः ॥९/५५॥
इत्थं विचार्यमाणानां न किञ्चिदिति निश्चयात् ।
Iti siddhamukhāmnāyayuktyā naivāsti vastutaḥ || 9/53 ||
Vastusvabhāvo yatrāyaṃ kālaḥ syātkalanātmakaḥ |
Svaviṣphāramayaṃ sarvamidaṃ saṃsthānamātmanaḥ || 9/54 ||
Iti bodhodayānandātkaḥ kālo grasyate hi yaḥ |
Tadgrāsasaṃrambhaparā kāśca dvādaśa kālikāḥ || 9/55 ||
Itthaṃ vicāryamāṇānāṃ na kiñciditi niścayāt |
This means (iti), according to the Oral Teachings of the Siddha-s (siddha-mukha-āmnāya-yuktyā), in reality (vastutaḥ), the Essential Nature of things (vastu-svabhāvaḥ) does not (na) at all (eva) exist (asti) where (yatra) this (ayam) Time (exists) (kālaḥ), as it is actually (syāt) marked by (its) kalanā or activity (, which impells the notions of manifestation, etc.) (kalanā-ātmakaḥ).
(But on the contrary,) this (idam) world (sarvam) (, which) consists of the expansion of one’s Self (sva-viṣphāra-mayam), firmly rests (saṃsthānam) in one’s own Self (ātmanaḥ).
This means (iti): What (kaḥ) is Time (kālaḥ), which (yaḥ) is truly (hi) Consumed (grasyate) through the Bliss of Awakening (bodha-udaya-ānandāt), and (ca) what are (kāḥ) the Twelve (dvādaśa) Kālī-s or parts (kālikāḥ), Who (yāḥ) are eagerly devoted to Consuming that (tat-grāsa-saṃrambha-parāḥ)?
Because (ittham), for those who are (engaged in such an aforesaid) investigation (vicārya-māṇānām), (all these) are certainly (niścayāt) nothing (na…kiñcit…iti). || 9/53cd-56ab ||
एकैव चिदचिद्भोगाभोगनिर्भोगलक्षणा ॥९/५६॥
विश्रान्तिः परमा देवी कालोपाधिविवर्जिता ।
सविकल्पाविकल्पानां सर्वासां संविदालयः ॥९/५७॥
क्रमाक्रमपदोत्तीर्णा तदाभोगात्मिकापि या ।
अचला स्पन्दरहिता सर्वस्पन्दोपभोगिनी ॥९/५८॥
Ekaiva cidacidbhogābhoganirbhogalakṣaṇā || 9/56 ||
Viśrāntiḥ paramā devī kālopādhivivarjitā |
Savikalpāvikalpānāṃ sarvāsāṃ saṃvidālayaḥ || 9/57 ||
Kramākramapadottīrṇā tadābhogātmikāpi yā |
Acalā spandarahitā sarvaspandopabhoginī || 9/58 ||
The Only (eva) One (eka) Final Repose (viśrāntiḥ) is the Supreme (paramā) Goddess (devī), characterized by Consciousness, absence of Consciousness, (but also by) enjoyment and the lack of enjoyment (, and even by) being indifferent to enjoyments (cit-acit-bhoga-abhoga-nir-bhoga-lakṣaṇā).
She is free of the limit of Time (kāla-upādhi-vivarjitā), as She is the Dwelling Place of the perception (saṃvit-ālayaḥ) of all (sarvāsām) the thoughts and their absence (sa-vikalpa-avikalpānām), Which (yā) is Unchanging (a-calā), devoid of activity (spanda-rahitā) (, but) enjoys all activities (sarva-spanda-upabhoginī), transcending succession and non-succession (krama-akrama-pada-uttīrṇā), but also enjoys them (tat-ābhoga-ātmikā…api). || 9/56cd-58 ||
प्रत्यक्षभूता सर्वस्याप्यद्यापि विविधैर्मुखैः ।
कथापूजनसङ्क्रामैरुपायैरुपलक्षिता ॥९/५९॥
Pratyakṣabhūtā sarvasyāpyadyāpi vividhairmukhaiḥ |
Kathāpūjanasaṅkrāmairupāyairupalakṣitā || 9/59 ||
Although (yadi-api…tathā) (, She) is even (api) directly perceived (pratyakṣa-bhūtā) by everyone (sarvasya) with various (vividhaiḥ) faces (mukhaiḥ), (She is) beheld or realized (upalakṣitā) by means of (upāyaih) Worship, Oral Instruction (and) Transmission (kathā-pūjana-saṅkrāmaiḥ). || 9/59 ||
आसां द्वादशदेवीनां स्वरूपविलयावनिः ।
त्रयोदशीति या देवी कथ्यते ह्युपचारतः ॥९/६०॥
Āsāṃ dvādaśadevīnāṃ svarūpavilayāvaniḥ |
Trayodaśīti yā devī kathyate hyupacārataḥ || 9/60 ||
Who is (yā) metaphorically (upacārataḥ) called (kathyate…hi) the Thirteenth (trayodaśī…iti) Goddess (devī) (, is) the Ground, on which the essential nature of these twelve Goddesses dissolve (svarūpa-vilayā-āvaniḥ…āsām…dvādaśa-devīnām). || 9/60 ||
उपादेयतया सैव परोपास्यतया स्थिता॥
Upādeyatayā saiva paropāsyatayā sthitā ||
She (sā) truly (eva) exists (sthitā) as (the One) to be realized (upādeya-tayā), (and) worshipped (parā-upāsya-tayā).
त्रयोदशीनां देवीनां स्वौचित्यार्थानुसारतः ।
अभिधानानि वर्तन्ते हृदयङ्गमयुक्तितः ॥९/६१॥
Trayodaśīnāṃ devīnāṃ svaucityārthānusārataḥ |
Abhidhānāni vartante hṛdayaṅgamayuktitaḥ || 9/61 ||
The appellations (abhidhānāni) of the Thirteenth Goddesses --i.e. the ‘Supreme Beings’ of different systems-- (trayodaśīnām…devīnām) manifest (vartante) according to one’s own capacity (sva-aucitya-artha-anusārataḥ), by such a way that touches the Heart (hṛdayaṅgama-yuktitaḥ). || 9/61 ||
एतासामभिधानेन या मन्त्राक्षरमालिकाः ।
कालिकाक्रमदृष्टत्वादुपचारेण ताः स्थिताः ॥९/६२॥
Etāsāmabhidhānena yā mantrākṣaramālikāḥ |
Kālikākramadṛṣṭatvādupacāreṇa tāḥ sthitāḥ || 9/62 ||
Though the appellations of (abhidhānena) of these (Goddesses here) (etāsām), Who (yāḥ) appear (sthitāḥ) as the (specific) series of letters (mantra-akṣara-mālikāḥ), are (displayed) (tāḥ) through the manner of speech (upacāreṇa) that examines the Sequence which belongs to Kālikā (kālikā-krama-dṛṣṭa-tvāt). || 9/62 ||
मेलापदर्शने ह्यत्र प्रत्यक्षज्ञानगोचरे ।
कथं मन्त्रस्य सद्भावः स प्रत्यक्षोऽपि वा कथम् ॥९/६३॥
अवर्णराजप्रत्यक्षः कायानुभवभूमिकः ।
पञ्चपिण्डात्मकोऽपि स्यात्सूक्ष्मप्रत्यक्षदर्शिनः ॥९/६४॥
Melāpadarśane hyatra pratyakṣajñānagocare |
Kathaṃ mantrasya sadbhāvaḥ sa pratyakṣo'pi vā katham || 9/63 ||
Avarṇarājapratyakṣaḥ kāyānubhavabhūmikaḥ |
Pañcapiṇḍātmako'pi syātsūkṣmapratyakṣadarśinaḥ || 9/64 ||
In (hi…atra) the Doctrine of Union or Encounter --i.e. in the Mahānaya-- (melāpa-darśane) (, which takes place) on the plane of direct sensory perception (pratyakṣa-jñāna-gocare), how (katham) the (saḥ) Essential Nature (sat-bhāvaḥ) of Mantra (mantrasya) along with (api…vā…katham) direct perception (arise) (pratyakṣaḥ)?
The best of direct perceptions (, which has) no external appearance (avarṇa-rāja-pratyakṣaḥ), is the plane of unlimited perception of the multitude (kāya-anubhava-bhūmikaḥ), (which) though actually marked by the Five Balls --i.e. Five Powers--- (syāt…pañca-piṇḍa-ātmakaḥ…api) for (someone who is) examining (that which) is presented before the eyes, in a subtle way (sūkṣma-pratyakṣa-darśinaḥ)? || 9/63-64 ||
नान्यानि मन्त्रवर्णानि प्रत्यक्षाणीव सर्वथा ।
उपचारेण तद्वृत्तिकालिकाक्रमगोचरा ॥९/६५॥
Nānyāni mantravarṇāni pratyakṣāṇīva sarvathā |
Upacāreṇa tadvṛttikālikākramagocarā || 9/65 ||
There are no other (na…anyāni) explanations --lit. wordings of Scriptures-- (mantra-varṇāni) anywhere (sarvathā) like (iva) (such) direct perceptions (pratyakṣāni) by the Way of Speech (upacāreṇa) (which) abides in the Activity of the Process of Kālikā (tat-vṛtti-kālikā-krama-gocarā). || 9/65 ||
तत्तद्विकल्पसम्भूतवासनावेधसंक्षयात् ।
सर्वाकाङ्क्षाविरहिता विश्रान्तिर्जायते परा ॥९/६६॥
Tattadvikalpasambhūtavāsanāvedhasaṃkṣayāt |
Sarvākāṅkṣāvirahitā viśrāntirjāyate parā || 9/66 ||
When there is complete destruction of the penetrating impressions born from thoughts about desires (tat…vikalpa-sambhūta-vāsanā-vedha-saṃkṣayāt), Supreme (parā) Repose (viśrāntiḥ), that is free of all desires (sarva-ākāṅkṣā-virahitā), is Produced (jāyate). || 9/66 ||
इत्थमुत्थानविषये भावानुभवभूमिषु ।
प्रत्यक्षः सर्वजन्तूनां स्थितोऽसौ पूजनक्रमः ॥९/६७॥
Itthamutthānaviṣaye bhāvānubhavabhūmiṣu |
Pratyakṣaḥ sarvajantūnāṃ sthito'sau pūjanakramaḥ || 9/67 ||
Therefore (ittham), on the planes where entities are experienced (bhāva-anubhava-bhūmiṣu) as objects (utthāna-viṣaye), the (asau) direct perception (pratyakṣaḥ) of all the limited beings (sarva-jantūnām) remains (sthitaḥ) the (Real) Process of Worship (pūjana-kramaḥ). || 9/67 ||
अन्यैरावरकत्वेन ये भावाः परिवर्जिताः ।
तैरेव ज्ञानिनामित्थं जाज्वलीति परा चितिः ॥९/६८॥
Anyairāvarakatvena ye bhāvāḥ parivarjitāḥ |
Taireva jñānināmitthaṃ jājvalīti parā citiḥ || 9/68 ||
Thus (ittham), Supreme (parā) Consciousness (citiḥ) suddenly appears (in a clear way) (jājvalīti) for wise beings endowed with the Knowledge of the Self (jñāninām) only through those (taiḥ…eva) entities (bhāvāḥ) which (ye) are abandoned (parivarjitāḥ) by others (anyaiḥ) (while considering them as) limiting condition (āvarakatvena). || 9/68 ||
एतदर्थानुसारेण स्तोत्रभट्टारके मया ।
स्फुटं ये विवृताः श्लोकास्तत् * * * * * * * * ॥९/६९॥
Etadarthānusāreṇa stotrabhaṭṭārake mayā |
Sphuṭaṃ ye vivṛtāḥ ślokāstat * * * * * * * * || 9/69 ||
The śloka-s (ślokāḥ) of the Stotrabhaṭṭāraka --i.e. Kramastotra-- (stotra-bhaṭṭārake) are clearly (sphuṭaṃ) revealed (vivṛtāḥ) by me (mayā) according to this meaning (etat-artha-anusāreṇa)… || 9/69 ||
॥शुभं भूयात्॥
|| Śubhaṃ bhūyāt ||
Let there be (bhūyāt) Light (śubham)!
Sanskrit source:
Trivandrum Sanskrit series TSS-130
First Outpouring: Sarvavailakṣaṇyapratipādanaḥ
Second Outpouring: Pīṭhasvarūpanirūpaṇam
Third Outpouring: Vyomeśvarīcakranirūpaṇam
Fourth Outpouring: Prakāśacakranirūpaṇam
Fifth Outpouring: Ānandacakranirūpaṇam
Sixth Outpouring: Mūrticakranirūpaṇam
Seventh Outpouring: Vṛndacakranirūpaṇam
The sequence of the five mudrā-s
Eight Outpouring: Sṛṣṭyādicakranirūpaṇam
Ninth Outpouring: Anākhyacakranirūpaṇam
The first group of four Kālī-s of prameya or objectivity
The second group of four Kālī-s of pramāṇa or cognition
The third group of four Kālī-s of pramātṛ or the subject
