Mahānayaprakāśaḥ
The Light of the Great Way
First Outpouring: Sarvavailakṣaṇyapratipādanaḥ
Establishing the uniqueness of the system
यस्याः क्रमाक्रमपदोज्झितवृत्तिरूपः
साक्षाद्विराजतितरां क्रमभूमिकान्तः ।
तां कामपि प्रगहनानुभवैकरूपां
देवीं नमाम्यवटटङ्कमयप्रतिष्ठां ॥१/१॥
Yasyāḥ kramākramapadojjhitavṛttirūpaḥ
sākṣādvirājatitarāṃ kramabhūmikāntaḥ |
Tāṃ kāmapi pragahanānubhavaikarūpāṃ
devīṃ namāmyavaṭaṭaṅkamayapratiṣṭhāṃ || 1/1 ||
I venerate (namāmi) that (tām) Ineffable (kām-api) Goddess (devīm) whose (yasyāḥ) activity transcends both succession and spontaneity (krama-akrama-pada-ujjhita-vṛtti-rūpaḥ), yet shines radiantly (virājati…tarām) in front of one’s eyes (sākṣāt) within the stages of the successive unfoldment of perception (krama-bhūmikā-antaḥ). Her very form is thus the singular perception of the Abyss of Consciousness (pragahana-anubhava-eka-rūpām), firmly rooted in the absence of doubts (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 ||
Even though (yadi…api…tathā…api) wise ones (vicakṣaṇaiḥ) - well-versed (samya-yuktaḥ) in the oral tradition about the sequentially unfolding wheels of the Mahārtha (mahā-artha-cakra-krama-sampradāyaḥ) act (pra-kurvate) as if they are aligned with it (yathānvitaḥ) and they possess It in their direct experience (sva-anubhava-aviluptaḥ) just through reasoning (yuktyā), it is a shame (hanta). || 1/2 ||
स्वात्मस्वरूपमनिकेतनमप्रमेयं
स्वाभासमच्छमविलुप्तमतिस्वतन्त्रं ।
विश्वात्मकं तदतिवर्ति च यत्तदस्य
मिथ्याविकल्पजनितौ किल बन्धमोक्षौ ॥१/३॥
Svātmasvarūpamaniketanamaprameyaṃ
svābhāsamacchamaviluptamatisvatantraṃ |
Viśvātmakaṃ tadativarti ca yattadasya
mithyāvikalpajanitau kila bandhamokṣau || 1/3 ||
Being the true nature of one’s Self (sva-ātma-svarūpam), it is the unlimited and abodeless realm of subjectivity, self-sustained, and transparent (aviluptam…accham…sva-ābhāsam…aniketanam…aprameyam). It is supremely free (ati-svatantram), as It is the universe (viśva-ātmakam) - yet transcends that (tat-ativarti). And (ca) indeed (kila), Its (tat…asya…yat) two aspects termed ‘bondage and liberation’ (bandha-mokṣau) are born from false thoughts (mithyā-vikalpa-janitau). || 1/3 ||
एवंविधं यदभिगन्तुमिहात्मतत्त्वं
मिथ्याविकल्पविभवोद्दलनं च सम्यक् ।
युक्तिं महानयमयीं न विहाय शक्यां
सर्वोत्तमोत्तमतमो हि ततो महार्थः ॥१/४॥
Evaṃvidhaṃ yadabhigantumihātmatattvaṃ
mithyāvikalpavibhavoddalanaṃ ca samyak |
Yuktiṃ mahānayamayīṃ na vihāya śakyāṃ
sarvottamottamatamo hi tato mahārthaḥ || 1/4 ||
To unite with (abhigantum) such (evaṃvidham) a nature of the Self (ātma-tattvam) here (iha), which also (ca) completely (samyak) uproots the power of false thoughts (mithyā-vikalpa-vibhava-uddalanam); one cannot (na…śakyām) abandon (vihāya) the method (yuktim) taught in the Mahānaya (mahānaya-mayīm), for (hi) it is the highest of the highest (sarvottama-uttama-tamaḥ); and therefore (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 ||
Hence (tasya), the Oral Tradition of the Guru-s (guru-sampradāyaḥ) is a never-fading glory (nitya-avilupta-vibhavaḥ), marked by the triad of ‘worship’, ‘instruction’, and ‘direct transmission’ (kathana-pūjana-saṃkrama-ātmā). It will unfold (un-mīlyate) here (samprati) as a method through which all sense-objects are perceived (without limitations) (sarva-viṣaya-prati-patti-yuktyā) as the manifestation of worldly existence, just as it is (yathā-sthita-loka-yātrā-rūpasya…asya). || 1/5 ||
इदमनुभवसारयुक्तिगर्भं गुरुमुखमुद्गतसंशयावसानं ।
झटिति परपदाप्तयेऽन्तरं हृदि परिमृश्य निधीयते महद्भिः ॥१/६॥
Idamanubhavasārayuktigarbhaṃ gurumukhamudgatasaṃśayāvasānaṃ |
Jhaṭiti parapadāptaye'ntaraṃ hṛdi parimṛśya nidhīyate
mahadbhiḥ || 1/6 ||
This (idam) Speech of the Guru (guru-mukham) is the womb of the most essential arguments about perception (anubhava-sāra-yukti-garbham), in which all the emerged doubts dissolve (udgata-saṃśaya-avasānam). After investigating (pari-mṛśya), the wise (mahadbhiḥ) treasure It (nidhīyate) in (antaram) their heart (hṛdi) to attain the Supreme State (para-pada-āptaye) in an instant (jhaṭiti). || 1/6 ||
अतितीव्रशक्तिपातादारूढे शाम्भवे समावेशे ।
स्वानन्दामृतरूपं जीवन्मुक्तेः प्रकल्पते विश्वं ॥१/७॥
Atitīvraśaktipātādārūḍhe śāmbhave samāveśe |
Svānandāmṛtarūpaṃ jīvanmukteḥ prakalpate viśvaṃ || 1/7 ||
In ascending (ārūḍhe) to Śāmbhavasamāveśa (śāmbhave…samāveśe) through the most supreme Descent of Power or Śaktipāta (ati-tīvra-śaktipātāt), the universe (viśvam) turns (pra-kalpate) into the embodiment of one’s Bliss (sva-ānanda-amṛta-rūpam) which is the nature of Jīvanmukti, 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 of Śaktipāta in the form of ‘extreme’, ‘moderate’ and ‘slow’ (atimātra-madhya-mṛdutā-bhedena), (such divisions) appear (only) (vilasati) as a subtle difference (sūkṣmekṣikā-prakāraḥ) of the Supreme Descent (tasya…ati-śaktipātasya), which manifests (through these phases) (pravartamānasya). || 1/8 ||
Anupāyaḥ
अनिदं प्रथमतया यद्विश्वगतं व्यापकं निजं रूपं ।
अनुपाययोगयुक्त्या गुरुमुखदृष्टेन सम्प्रदायेन ॥१/९॥
Anidaṃ prathamatayā yadviśvagataṃ vyāpakaṃ nijaṃ rūpaṃ |
Anupāyayogayuktyā gurumukhadṛṣṭena sampradāyena || 1/9 ||
When perceived through the Oral Transmission emerging from the Guru’s Lips (guru-mukha-dṛṣṭena…sam-pra-dāyena), which serves as the supreme means (anupāya-yoga-yuktyā…prathamatayā) - one’s Innate Nature (rūpam…nijam), which (yat) becomes all-pervading (vyāpakam), is present in the universe (viśva-gatam) as the ultimate Subject (an-idam). || 1/9 ||
सर्वानुभवदशायां यदलुप्तं सर्वदा भवेत्पृथक् ।
तस्य स्वभावविलसद्विश्वमयस्य स्वरूपकिरणस्य ॥१/१०॥
Sarvānubhavadaśāyāṃ yadaluptaṃ sarvadā bhavetpṛthak |
Tasya svabhāvavilasadviśvamayasya
svarūpakiraṇasya || 1/10 ||
(It is that) which (yat) is constantly (sarva-dā) unchanged and never disappears (a-luptam) in any perception (sarva-anubhava-daśāyām), and remains (bhavet) untouched (pṛthak) by the manifestation of one's essential nature, which forms the universe itself (sva-bhāva-vilasat-viśva-mayasya…tasya), and embodies the Rays of such essential nature (sva-rūpa-kiraṇasya). || 1/10 ||
सोऽयं पुराणाधिष्ठानः क्रमः क्रमविवर्जितः ।
महार्थस्य परानिष्ठा गलितस्वपरस्थितेः ॥१/११॥
So'yaṃ purāṇādhiṣṭhānaḥ kramaḥ kramavivarjitaḥ |
Mahārthasya parāniṣṭhā galitasvaparasthiteḥ || 1/11 ||
Devoid of successive steps (krama-vivarjitaḥ), this (ayam) is (saḥ) the spontaneous method (kramaḥ) of the Primordial Abode (purāṇa-adhiṣṭhānaḥ), the Highest State (parā-niṣṭhā) of the Mahārtha (maha-arthasya), in which the difference between the ‘Self’ and ‘other’ melts away (galita-sva-para-sthiteḥ). || 1/11 ||
पुराणस्यादिसिद्धस्य यदधिष्ठानमात्मनः ।
गीतं पुराणाधिष्ठानं भाषया तु तदुत्तमं ॥१/१२॥
Purāṇasyādisiddhasya yadadhiṣṭhānamātmanaḥ |
Gītaṃ purāṇādhiṣṭhānaṃ bhāṣayā tu taduttamaṃ || 1/12 ||
The Abode (adhiṣṭhānam) of the ever-present (ādi-siddhasya) and primordial (purāṇasya) Self (ātmanaḥ), which (yat) is commonly (bhāṣayā…tu) praised (gītam) as ‘Primordial Abode’ (purāṇa-ādhiṣṭhānam)’, is Itself the (tat) Highest (State) (uttamam). || 1/12 ||
युक्तिचर्यादिविक्षेपवासनाक्षोभवर्जितः ।
अनुपायक्रमः सोऽयं यस्य रूढस्य योगिराट् ॥१/१३॥
Yukticaryādivikṣepavāsanākṣobhavarjitaḥ |
Anupāyakramaḥ so'yaṃ yasya rūḍhasya yogirāṭ || 1/13 ||
This (ayam) is the (saḥ) methodless path called Anupāya (anupāya-kramaḥ), the king of yogic means (yogirāṭ), free of the confusions generated by impressions that emerge from reasoning, practice, and so forth (yukti-caryā-ādi-vikṣepa-vāsanā-kṣobha-varjitaḥ). (It surges up) for (yasya) elevated ones (rūḍhasya). || 1/13 ||
सर्वावरणनिर्मुक्तो हानादानपदोज्झितः ।
स्थितये स्वस्वरूपस्य नान्यत्किञ्चिदपेक्षते ॥१/१४॥
Sarvāvaraṇanirmukto hānādānapadojjhitaḥ |
Sthitaye svasvarūpasya nānyatkiñcidapekṣate || 1/14 ||
(Such Great Yogī) is free of all coverings (sarva-āvaraṇa-nirmuktaḥ), and neither accepts, nor rejects (hāna-ādāna-pada-ujjhitaḥ). For attaining 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 vessel of the streams of thoughtless, thoughtful, etc. perceptions (nir-vikalpa-vikalpa-ādi-saṃvit-ogha-samāśrayā) is Citi, the Power of Consciousness (citiḥ), who (yā) emerges as the Astonishment of Supreme Bliss (para-ānanda-camat-kṛtiḥ) when one receives Her Touch, which touch is none other then Herself (tat-maya-sparśāt). || 1/15 ||
सा भूतव्योमवामेशी गुरुदृक्पातसाहसात् ।
पीठक्रमादौ सर्वत्र विशुद्धिस्तस्य जायते ॥१/१६॥
Sā bhūtavyomavāmeśī gurudṛkpātasāhasāt |
Pīṭhakramādau sarvatra viśuddhistasya jāyate || 1/16 ||
She is known as Vāmeśī, the Mistress of the Sky, in which all entities exist (bhūta-vyoma-vāmeśī) when She (sā) arises from the forceful spontaneity of the Guru’s Glance (guru-dṛk-pāta-sāhasāt). Its (tasya) purificatory nature (vi-śuddhiḥ) reigns (jāyate) everywhere (sarvatra) in the process which begins with the Pīṭha (pīṭha-krama-ādau). || 1/16 ||
अनपह्नवनीयस्य विश्वस्यास्य यथोदयः ।
स्थितिनाशौ स्वभावस्य स्वरूपे च विलेपनं ॥१/१७॥
Anapahnavanīyasya viśvasyāsya yathodayaḥ |
Sthitināśau svabhāvasya svarūpe ca vilepanaṃ || 1/17 ||
Just as (yathā) the emergence (udayaḥ) of this (asya) undeniable (anapahnavanīnasya) universe (viśvasya), so too (ca) its sustenance and dissolution (sthiti-nāśau) are but reflections (vilepanam) of one’s own essential nature (sva-bhāvasya) within one’s own essential nature (acting like a divine mirror) (sva-rūpe). || 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), just as (yathā) the unveiled state (nir-āvaraṇa-tā) arises (jāyate) in this (asmin) Reality (sati) only when illuminated by the Astonishment of Supreme Bliss (para-ānanda-camat-kāra-candrikāt) - which emerges in an appeased intellect (śānta-cetasaḥ); so does (atra) thoughtlessness, or choiceless awareness (nirvikalpaḥ) prevail (pravartate) all around (sarvatra) in the domain of perceived objects (viṣaye). The Knowledge (jñānam), which (yat) usually (kila) called (ucyate) **** (, emerges) 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 Śaktipāta (mahā-tivra-tame), which abides in the experience of the Self (sva-anubhava-sthite), the purificatory nature (of the Guru’s Grace) (vi-śuddhiḥ) shines (kāśate) beyond methods like oral instruction, and the rest (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 Śaktipāta (mahā-tīvra-tare) is operating (pravṛtte) through the Instructions of the Guru (guru-śāsanāt), the purificatory nature (of the Guru’s Grace) shines (prakāśate) simply as the Kathā-s or allusions to the visible and invisible, etc. aspects of Consciousness (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 Śaktipāta (mahātīvre), the Goddesses of perception (samvit-devyāḥ) shine (prakāśante) - manifesting as both external and internal plains (bahir-antar-mukha-udayāḥ) in the states of ordinary experience (vyavahāra-daśāsu), turning towards objects one after the other (prati-eka-viṣaya-āvṛttyāḥ). When they merge into the Great Void through their no-frills worship, they shatter all barriers (mahā-vyoma-saṃghaṭṭa-troṭita-ārgalāḥ…pūjana-vicchittyā…tāsām), and their essential nature (svarūpam) reveals Itself (samprakāśate). || 1/22-23 ||
Śāmbhavopāyaḥ, as the ground of extreme Śaktipāta
विकल्पवासनाशून्यप्ररूढस्वात्मसंविदः ।
प्रथते कस्यचिज्ज्ञानमनपेक्षितसाधनं ॥१/२४॥
Vikalpavāsanāśūnyaprarūḍhasvātmasaṃvidaḥ |
Prathate kasyacijjñānamanapekṣitasādhanaṃ || 1/24 ||
For some (kasyacit), Knowledge (jñānam) is independent of any means (an-apekṣita-sādhanam), and manifests (prathate) through the perception of their own Self, emerging without thoughts and impressions (vikalpa-vāsanā-śūnya-prarūḍha-sva-ātmā-saṃvidaḥ). || 1/24 ||
Śāktopāyaḥ, as the ground of moderate Śaktipāta
उद्रिक्तनिर्विकल्पांशं मन्दमन्दविकल्पतः ।
प्रथते कस्यचिज्ज्ञानं सङ्केतादिकथाश्रयात् ॥१/२५॥
Udriktanirvikalpāṃśaṃ mandamandavikalpataḥ |
Prathate kasyacijjñānaṃ saṅketādikathāśrayāt || 1/25 ||
In others (kasyacit), thoughtlessness is partially present (udrikta-nirvikalpa-aṃśam), since their mental activity is gradually decreasing (manda-manda-vikalpataḥ), and Knowledge (jñānam) manifests for them (prathate) when they take refuge in the Kathā-s or allusions (as presented by the Teacher) (saṅketa-ādi-kathā-āśrayāt). || 1/25 ||
Āṇavopāyaḥ, as the ground of slow Śaktipāta
पूजनादिक्रमापेक्षं संस्थिते * * कस्यचित् ।
विकल्पसामनन्तर्यान्निर्विकल्पः प्रवर्तते ॥१/२६॥
Pūjanādikramāpekṣaṃ saṃsthite * * kasyacit |
Vikalpasāmanantaryānnirvikalpaḥ pravartate || 1/26 ||
For the rest (kasyacit), thoughtlessness (nirvikalpaḥ) is dependent on methods like worship, etc. (pūjana-ādi-krama-apekṣaṃ…saṃsthite**), and emerges (pravartate) when their chainlike thoughts are directed toward (the Self) (vikalpa-sāmanantaryāt). || 1/26 ||
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 separated) universe (viśvasya) is maintained (sthitiḥ), which (yā) thus (tataḥ) unfolds (uditaḥ) into this (ayam) sequence (kramaḥ) through varying degrees of ‘extreme’, and so on (ati-mātrā-ādi-bhedena). || 1/27 ||
परधारासमारूढमाहेश्वर्यप्रदर्शकः ।
शक्तिपातक्रमो योऽयं महातीव्रतमादिकः ॥१/२८॥
Paradhārāsamārūḍhamāheśvaryapradarśakaḥ |
Śaktipātakramo yo'yaṃ mahātīvratamādikaḥ || 1/28 ||
This (ayam) Sequence of Śaktipāta (śakti-pāta-kramaḥ) which (yaḥ) has already been described as ‘extreme’, etc. (mahā-tīvra-tama-ādikaḥ) reveals the sovereignty of the Great Lord, by ascending to the highest phase (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 ||
Due to the reverence for the Guru (guru-gauravāt), It is (saḥ) not (na) taught (uddiṣṭaḥ…iti..ataḥ) in the same manner (tathā) anywhere else (anyatra). Thus, the term ‘Mahā’ or ‘Great’ (mahā-śabdaḥ) in the method of the Mahānaya (mahā-ānaya-krame), serves both as an adjective and a method (artha-yukti-bhāk), appearing for the first time (pūrvam). || 1/29 ||
कुलकौलादिकाम्नायशाक्तत्रिकमतादिषु ।
सरहस्यप्रपञ्चेषु स्वरूपस्थितिहेतुषु ॥१/३०॥
सिद्धान्ततन्त्रभेदेषु नान्योपायात्मकेषु च ।
स्थितेष्वपि च सोल्लेखो व्यापको हि महानयः ॥१/३१॥
Kulakaulādikāmnāyaśāktatrikamatādiṣu |
Sarahasyaprapañceṣu svarūpasthitihetuṣu || 1/30 ||
Siddhāntatantrabhedeṣu nānyopāyātmakeṣu ca |
Sthiteṣvapi ca sollekho vyāpako hi mahānayaḥ || 1/31 ||
The ‘Mahānaya’ (mahā-ānayaḥ) is truly (hi) pervasive (vyāpakaḥ) and present (sollekhaḥ) in the Sacred Traditions such as the Kula, the Kaula, and others, as well as in the Śākta doctrines of the Trika, etc. (kula-kaula-ādika-āmnāya-śākta-trika-matādiṣu), which unfold profound secrets (sa-rahasya-pra-prañceṣu), and establish one in their own Essential Nature (sva-rūpa-sthiti-hetuṣu). It is also evident (ca…ca…api) in the various divisions of the Siddhāntatantra-s (siddha-anta-tantra-bhedeṣu), as well as (api) in systems (sthiteṣu) that rely on similar methods (na-anya-upāya-ātmakeṣu). || 1/30-31 ||
पौर्वापर्यपरिक्षीणा ये महार्थार्थिनः किल ।
अस्ति नान्या गतिस्तेषां विकल्पग्राससाहसात् ॥१/३२॥
Paurvāparyaparikṣīṇā ye mahārthārthinaḥ kila |
Asti nānyā gatisteṣāṃ vikalpagrāsasāhasāt || 1/32 ||
In fact (kila), for those (teṣām) who (ye) are exhausted by examining the past and future (paurva-aparya-parikṣīṇāḥ), and are devoted to understanding the Mahārtha (mahā-artha-arthinaḥ), there is (asti) no other (na) path (gatiḥ) apart (anyā) from the forceful consuming of thoughts (vikalpa-grāsa-sāhasāt). || 1/32 ||
सुप्रबुद्धोऽनपेक्षोऽत्र प्रबुद्धोऽपेक्षते पुनः ।
सङ्केतादिकथामात्रं तथा चक्रप्रपूजनं ॥१/३३॥
Suprabuddho'napekṣo'tra prabuddho'pekṣate punaḥ |
Saṅketādikathāmātraṃ tathā cakraprapūjanaṃ || 1/33 ||
Here (atra), the perfectly awakened ones (su-pra-buddhaḥ) are free of any dependency (an-apekṣaḥ), while the partially awakened ones (pra-buddhaḥ) continue to depend (on methods to attain their Self) (apekṣate) repeatedly (punaḥ). Therefore (tathā), they must engage in the worship of the Wheels (cakra-pra-pūjanam), by focusing on the Kathā-s or similar teachings alone (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 (tat) vital point of the Kathā-s like the allusion of ‘dṛṣṭanaṣṭa’ or ‘seen and disappeared’, and so forth (dṛṣṭanaṣṭa-ādi-saṅketa-kathā-mātrasya…marma) has been explained (pra-pañcitam) elsewhere (anyatra); therefore (ataḥ), it (yat) will be (mentioned) in brief (manāk) this time (sāmpratam). || 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 sequential yet spontaneous (akrama-krama-mayam). It begins with the method of the Pīṭha (pīṭha-krama-upa-kramaḥ), blaizing up as the true Oral Transmission, occupied with various arising of the Wheels (cakra-ullāsa-vibhāga-yukti-ghaṭanā-sat-sam-pra-dāya-ujjvalaḥ). Let us protect (mā…gāt-luptam) such (īdṛśam) Speech of the Guru-s (guru-mukham) from the consuming nature of time (kāla-krama-ādityataḥ). Let us (asmābhiḥ) reveal It (un-mīlyate) here (iha) on the authority [of our perfect absorption into It] (samyak…navaśāt)… || 1/35 ||
[…] my emendation is based on the end of the Kālikāstotram
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 the uniqueness of the system’ (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 * * * गुरुवरमुखसम्प्रदायसद्बीजं ।
पीठक्रमस्वरूपं नत्वा सन्तन्यते प्रथमं ॥२/१॥
Paramarahasyā * * * guruvaramukhasampradāyasadbījaṃ |
Pīṭhakramasvarūpaṃ natvā santanyate prathamaṃ || 2/1 ||
After surrendering (natvā) to the true essence of Oral Transmission, emerging from the Lips of a Great Guru (guru-vara-mukha-sampradāya-sat-bījam), which conveys the Supreme Secret (parama-rahasyā***) about the true nature of the path or method of the Pīṭha (pīṭha-krama-sva-rūpam), that expands (santanyate) first (prathamam). || 2/1 ||
यथास्थितं समाश्रित्य भूतभावात्मकं जगत् ।
पीठक्रमस्य संस्थानं कथ्यते हृदयङ्गमं ॥२/२॥
Yathāsthitaṃ samāśritya bhūtabhāvātmakaṃ jagat |
Pīṭhakramasya saṃsthānaṃ kathyate hṛdayaṅgamaṃ || 2/2 ||
After taking shelter (sam-āśritya) in the world (jagat) as it is (yathā-sthitam), consisting of all the subjects and objects (bhūta-bhāva-ātmakam), the establishment (saṃsthānam) in the process of the Pīṭha (pīṭha-kramasya) is explained (kathyate), and this finally pleases the heart (hṛdayaṅgamam). || 2/2 ||
देवीचक्रस्य यः स्फारः पीठक्रमतया स्थितः ।
यागादिक्रमरूपेण तज्ज्ञप्तिर्गुरुणोच्यते ॥२/३॥
Devīcakrasya yaḥ sphāraḥ pīṭhakramatayā sthitaḥ |
Yāgādikramarūpeṇa tajjñaptirguruṇocyate || 2/3 ||
Being (sthitaḥ) the very method of the Pīṭha itself (pīṭha-kramatayā), the expansion (sphāraḥ) of the Wheel of the Goddesses (devī-cakrasya) is that which (yaḥ) manifests as the understanding of that very Wheel (tat-jñaptiḥ) in the form of the gradual unfolding of Sacrifice and other practices (yāga-ādi-krama-rūpeṇa) as explained (ucyate) 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) in the world (loke) is predominantly (prādhānyena) rooted (sthitaḥ) in action (kriyā-ātmakaḥ); hence (ataḥ), understanding the method of the Pīṭha (pīṭha-krama-jñaptiḥ) is indeed (eva) said to (kathyate) begin with those 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 vessel (bhājanam) of Oral Transmission (sampradāyasya), following the consumption of the Caru, 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 or method of the Pīṭha (pīṭha-kramaḥ) is that which (yaḥ) consists of the Pītha, the Cremation Ground, the Field, the Encounter with the Lord of the Field, and the Sacrifice (pīṭha-śmaśāna-kṣetra-īśa-mela-yāga-ātmakaḥ…hi). In this process (atra), Vyomeśvarī and the other Goddesses emerge gradually (vyoma-īśvarī-ādayaḥ…kramāt) from these ‘pīṭha-s’ or ‘stages’ which string together to form a process (pīṭhebhyaḥ). || 2/6 ||
यः शून्यप्राणधीबुद्धिकर्मेन्द्रियचयात्मकः ।
कायो यश्च जडत्वेन बाह्येन विषयात्मना ॥२/७॥
Yaḥ śūnyaprāṇadhībuddhikarmendriyacayātmakaḥ |
Kāyo yaśca jaḍatvena bāhyena viṣayātmanā || 2/7 ||
That which (yaḥ) encompasses the organs of action and knowledge, the intellect, the vital energy and the void (śūnya-prāṇa-dhī-buddhi-karma-indriya-caya-ātmakaḥ); and (ca) which (yaḥ) - through extroversion (bāhyena) - becomes the objects of the senses (viṣaya-ātmanā), embodying a coagulated or inert reality (jaḍatvena), is the body (kāyaḥ). || 2/7 ||
व्योम्न आरभ्य पृथिवीपर्यन्तेन व्यवस्थितः ।
अनन्तानुभवाधारसिद्धयोगिनिसेवितः ॥२/८॥
Vyomna ārabhya pṛthivīparyantena vyavasthitaḥ |
Anantānubhavādhārasiddhayoginisevitaḥ || 2/8 ||
What is observed by the perfected yogī who became the vessel of unlimited perception (ananta-anubhava-ādhāra-siddhayogi-niṣevitaḥ) is an establishment (of awareness) (vyavasthitaḥ) extending from (ārabhya) the Sky (vyomnaḥ) to the earth element (pṛthivī-pari-antena) || 2/8 ||
एतत्सङ्केतकस्थानमाश्रिताश्चिन्मरीचयः ।
दृश्यन्ते प्रकटं यस्मादसौ पीठक्रस्ततः ॥२/९॥
Etatsaṅketakasthānamāśritāścinmarīcayaḥ |
Dṛśyante prakaṭaṃ yasmādasau pīṭhakrastataḥ || 2/9 ||
Standing in this union (etat-saṅketaka-sthānam), the Rays of Consciousness (cit-marīcayaḥ) are clearly (prakaṭam) seen (dṛśyante) taking refuge in Him (āśritāḥ); and He (asau) knows the Pīṭha (pīṭha-kraḥ) precisely because of this (yasmāt…tataḥ). || 2/9 ||
कर्मेन्द्रियात्मनो यागाच्छून्यान्तं यावदास्थितः ।
उद्योगादिक्रमः काये बहिः पृथ्व्याद्यनुक्रमात् ॥२/१०॥
Karmendriyātmano yāgācchūnyāntaṃ yāvadāsthitaḥ |
Udyogādikramaḥ kāye bahiḥ pṛthvyādyanukramāt || 2/10 ||
While (yāvat) the sequence of manifestation, etc. (udyoga-ādi-kramaḥ) is spreading (āsthitaḥ) from Sacrifice (yāgāt) - performed with the senses like mouth, hands, etc. (karma-īndriya-ātmanaḥ) up to the void (śūnya-āntam), it is in the body (kāye), and appears externally (bahiḥ), following the sequential order of elements, beginning with pṛthivi or the earth (pṛthvī-ādi-anu-kramāt). || 2/9 ||
पूर्वं पूर्वं महाव्याप्तिरत्र सर्वत्र वर्तते ।
आश्रयाश्रयिभावश्चाप्यविभिन्नतया स्थितः ॥२/११॥
Pūrvaṃ pūrvaṃ mahāvyāptiratra sarvatra vartate |
Āśrayāśrayibhāvaścāpyavibhinnatayā sthitaḥ || 2/11 ||
But above all this (pūrvam...pūrvam), the Great Pervasion of Universal Consciousness (mahā-vyāptiḥ) prevails (vartate…atra) everywhere (sarvatra), and (ca) even (api) the supported and the supporter (āśraya-āśrayi-bhāvaḥ) remain (sthitaḥ) the same (avibhinnatayā). || 2/11 ||
निशावरणरूपत्वादनन्तत्वादनाकुला ।
पीठस्वरूपे व्योमेशि विश्रान्तिः सर्वसंविदां ॥२/१२॥
Niśāvaraṇarūpatvādanantatvādanākulā |
Pīṭhasvarūpe vyomeśi viśrāntiḥ sarvasaṃvidāṃ || 2/12 ||
Being Unveiled and Eternal (niś-āvaraṇa-rūpa-tvāt…ananta-tvāt), Vyomeśi, 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) as the previously mentioned 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, yet remaining its very foundation (saṃvit-sphāraḥ…tat-āśrayaḥ). || 2/13 ||
पातादारभ्य पृथिवीपर्यन्तं यज्जडात्मकं ।
एतस्यैवाश्रयत्वेन नभः पीठकला बहिः ॥२/१४॥
Pātādārabhya pṛthivīparyantaṃ yajjaḍātmakaṃ |
Etasyaivāśrayatvena nabhaḥ pīṭhakalā bahiḥ || 2/14 ||
Descending (pātāt…ārabhya) down to the earth element (pṛthivī-paryantam), which (yat) is inert in nature (jaḍa-ātmakam), the ether becomes (nabhaḥ) the outer (bahiḥ) portion of the Pīṭha (pīṭha-kalā), since it is dependent on It (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 ||
What (yā) is Vibrating (spanda-mānā...tu) in the Sky (vyomni), which is undivided by time (a-kāla-kalite), is the Power of Consciousness (citi), emerging from the burning of time alone (kāla-dāha-eka-bhūḥ). (Therefore, in the Sky,) this (eṣā) Power (sā) termed (matā) Khecarī (khecarī) is the Cremation Ground (śmaśānam). || 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 objectless deep sleep (apavedye...suṣupteṣu), prāṇa or vital energy alone (prāṇaḥ) holds the Power of Pulsation (spandana-śaktimān). For (tathā) It consumes (grasati) time (kālam), prāṇa (saḥ) is known (smṛtaḥ) as the Cremation Ground (śmaśānam), within the body (deha-antaḥ). || 2/16 ||
वेद्यस्य कलनारूपे कालस्त्वपि समाप्यते ।
कालग्रसनशीलत्वात्त्वक्श्मशानं तु सा बहिः ॥२/१७॥
Vedyasya kalanārūpe kālastvapi samāpyate |
Kālagrasanaśīlatvāttvakśmaśānaṃ tu sā bahiḥ || 2/17 ||
Though (tu…api) time (kālaḥ) comes to an end (samāpyate) even when sense-objects (vedyasya) are contacted (kalanā-rūpe). (In that case), the (sā) skin (tvak) is the external (bahiḥ) Cremation Ground (śmaśānaṃ), for it tends to devour time (kāla-grasana-śīla-tvāt). || 2/17 ||
एतद्रूपं परं क्षेत्रं प्रकाशानन्दभूमिगं ।
पालये * * * * भ्यां भूपरिक्षेत्रपस्ततः ॥२/१८॥
Etadrūpaṃ paraṃ kṣetraṃ prakāśānandabhūmigaṃ |
Pālaye * * * * bhyāṃ bhūparikṣetrapastataḥ || 2/18 ||
This (etat) reality (called Cremation Ground) (rūpam) is the Supreme (param) Field (of pilgrimage) (kṣetram), as it brings Light and Bliss down to the earth (prakāśa-ānanda-bhūmi-gam) ****, consequently (tataḥ), *** the Protector of the 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 ||
Within the body (deha-antaḥ), the experiencer of the intellect (buddhi-pramātā) is the field (kṣetram), since (yataḥ) it is composed of the void (of objectivity) and vital energy = the subject (śūnya-prāṇa-mayam). (And since the field) is protected (pālayate) by him (tena), and (ca…eva) since he is consisting of that (tat-mayaḥ), (he is) the Lord of the Field (kṣetra-īśaḥ). || 2/19 ||
बाह्येऽपि विषये तेजस्त्वङ्नभोमण्डलात्मकं ।
क्षेत्रं पालयते तेन तदात्मत्वेन सैव तत् ॥२/२०॥
Bāhye'pi viṣaye tejastvaṅnabhomaṇḍalātmakaṃ |
Kṣetraṃ pālayate tena tadātmatvena saiva tat || 2/20 ||
The field (just like the cremation ground) exists (kṣetram) even (api) in the external (bāhye) sphere of objects (viṣaye), consisting of the domain of ‘light/fire’, ‘skin’ (and) ‘ether’ (tejas-tvak-nabhaḥ-maṇḍala-ātmakam). (The field) is protected (pālayate) by that (tena). (And) since it is nothing but Her (tat-ātmatvena), the external field of objects (tat) is none other than (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 (jñānam) which (yat) consists of the splendour of the world (viśva-ābhāsa-mayam) is contained (gatam) in Supreme Consciousness (para-saṃvidi). Being essentially Oneness (sāmarasya-ātmanā), Saṃhārabhakṣiṇī, the Devourer of Withdrawal (saṃhāra-bhakṣiṇī) is (sā…eṣā) 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 ||
This means:
The (saḥ) withdrawal (saṃhāraḥ) of manifestations (ābhāsānām) remains within Prakāśa (prakāśa-antara-āsthitiḥ). This occurs (eṣā…yā) through complete (samantataḥ) introversion (prati-āvṛttyā), characterized by the oneness (with the withdrawn manifestation) (sāmarasya-ātmanā). (This withdrawal does not simply withdraw, but also) devour (bhakṣayati) through Inner Touch (āntara-sparśāt), and therefore (ataḥ), She (sā) is (called) Saṃhārabhakṣiṇī, the Devourer of Withdrawal (saṃhāra-bhakṣiṇī). || 2/22-23ab ||
विषयाभोगसम्भूतचमत्कारोपबृंहितं ॥२/२३च्द्॥
बुद्धीन्द्रियाभासमयं ज्ञानं यत्रोपशाम्यति ।
बीजभावात्मना मेलः स्निग्धो यः प्रत्यगात्मना ॥२/२४॥
Viṣayābhogasambhūtacamatkāropabṛṃhitaṃ || 2/23cd ||
Buddhīndriyābhāsamayaṃ jñānaṃ yatropaśāmyati |
Bījabhāvātmanā melaḥ snigdho yaḥ pratyagātmanā || 2/24 ||
Where (yatra) perception (jñānam) through the organs of knowledge (buddhi-indriya-ābhāsa-mayam) calms down (upaśāmyati) when empowered by the amazement produced during the enjoyment of objects (viṣaya-ābhoga-sambhūta-camatkāra-upabṛṃhitam), is called Encounter or Union (melaḥ) with the Seed, or Essence --I-consciousness-- (bīja-bhāva-ātmanā), which (yaḥ) adheres (snigdhaḥ) to the individual soul (pratyagātmanā). || 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). In Melāpa, It is experienced as an enjoyment of the nectar of internal sameness (sāmya-antara-rasa-āsvāda-melāpa-ātmā…anubhūyate). || 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 that alone leads to Supreme Satiety (para-tarpaṇa-hetutaḥ), manifestation is seen (sthitiḥ) as a unified collection of saṃskāra-s filled with impressions (vāsanā-vedha-saṃskāra-sāmarasya-ātmanā). || 2/26 ||
पूर्णान्तरमहारावद्रावणादलिकुलाकुला ।
निरावरणदुर्लक्ष्यस्वविश्रान्तिपदोन्मु६खी ॥२/२७॥
Pūrṇāntaramahārāvadrāvaṇādalikulākulā |
Nirāvaraṇadurlakṣyasvaviśrāntipadonmu6khī || 2/27 ||
When devoted to his repose in the unveiled condition even if it is very hard to recognize (nirāvaraṇa-durlakṣya-sva-viśrānti-pada-unmukhī), one feels immersed in the ‘swarm of bees’ (ali-kula-akulā), excited by the resonance of 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, the Terrible Mistress of Rudra (raudra-raudra-īśvarī), who (yā) is the secret and exalted Ground (gabhīra-udāra-bhūmikā), emerges from the primordial Sacrifice (ādya-yāga-mayī). Therefore (tasmāt), this is the Sacrifice (yāgaḥ) which is respected (iṣṭaḥ) by supreme Guru-s (guru-uttamaiḥ). || 2/28 ||
अलंग्रासं क्रमः सोऽयं महासाहसजन्मभूः ।
अधिकप्रियमेलापाद्धठमेलोपलक्षणः ॥२/२९॥
Alaṃgrāsaṃ kramaḥ so'yaṃ mahāsāhasajanmabhūḥ |
Adhikapriyamelāpāddhaṭhamelopalakṣaṇaḥ || 2/29 ||
This (ayam) is the (saḥ) procedure (kramaḥ) of total absorption (alam-grāsam), the birthplace of Mahāsāhasa or Great Courage (mahā-sāhasa-janma-bhūḥ), which arises through numerous priyamelāpa-s, pleasant Encounters (adhika-priya-melāpāt), and finally implies haṭhamela, cathartic 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 clearly (sphuṭāḥ) expressed (uktāḥ) through the organs of action (karma-indriyaiḥ) even within the subtle body (antaḥ-kāye…api), are forgotten (teṣām…vismṛtiḥ) in an instant (tat-kṣaṇe) when the desire for expression fades (ākāṅkṣāyāḥ…parikṣayāt). || 2/30 ||
सान्तरीयकविश्रान्तिर्योऽयं यागः स्वसाक्षितः ।
अत्रानुगुण्यमेतस्या देव्याः सञ्चेत्यते स्फुटं ॥२/३१॥
Sāntarīyakaviśrāntiryo'yaṃ yāgaḥ svasākṣitaḥ |
Atrānuguṇyametasyā devyāḥ sañcetyate sphuṭaṃ || 2/31 ||
This (ayam) Sacrifice (yāgaḥ) is none other than reposing in one’s inherent nature (antarīyaka-viśrāntiḥ…sā), which (yaḥ) unfolds on its own (sva-sākṣitaḥ) here --i.e. in the Mahānaya doctrine-- (atra) when the all-encompassing nature (ānuguṇyam) of this (etasyāḥ) Goddess (devyāḥ) is vividly (sphuṭam) realized (sañcetyate). || 2/31 ||
दृश्यते यत्तया पृथ्वी तत्तत्कर्मव्यपाश्रया ।
स यागो यत्र भावानां विश्रान्तिः समनन्तरं ॥२/३२॥
Dṛśyate yattayā pṛthvī tattatkarmavyapāśrayā |
Sa yāgo yatra bhāvānāṃ viśrāntiḥ samanantaraṃ || 2/32 ||
(Such all-encompassing nature is that) in which (yat) She sees (dṛśyate…tayā) pṛthvī (pṛthvī) as the foundation of Her various activities (tat-tat-karma-vyapāśrayā). Sacrifice (yāgaḥ) is that (saḥ) in which (yatra) all entities (bhāvānām) find repose (viśrāntiḥ) immediately (samanantaram). || 2/32 ||
इत्थं श्मशानतारूपचिज्जडात्मप्रमेयतां ।
पीठक्रमेण संश्रित्य देवीचक्रं विजृम्भते ॥२/३३॥
Itthaṃ śmaśānatārūpacijjaḍātmaprameyatāṃ |
Pīṭhakrameṇa saṃśritya devīcakraṃ vijṛmbhate || 2/33 ||
Therefore (ittham), after taking refuge (saṃśritya) in inert objectivity - which finally transforms into the Cremation Ground (śmaśāna-tā-rūpa-cit-jaḍa-ātmā-prameya-tām) through the method of the Pīṭha (pīṭha-krameṇa), the Wheel of the Goddesses (devī-cakram) unfolds (vijṛmbhate). || 2/33 ||
सर्वव्यापकरूपत्वात्तथा प्रत्यक्षवेदनात् ।
सर्वाद्यन्तप्रतिष्ठानादेतत्सर्वोत्तमत्वतः ॥२/३४॥
सर्वं सह स्वभावत्वात्परानुग्रहहेतुतः ।
प्रकर्षनातिमात्रत्वात्पीठं प्रणवसंज्ञितं ॥२/३५॥
Sarvavyāpakarūpatvāttathā pratyakṣavedanāt |
Sarvādyantapratiṣṭhānādetatsarvottamatvataḥ || 2/34 ||
Sarvaṃ saha svabhāvatvātparānugrahahetutaḥ |
Prakarṣanātimātratvātpīṭhaṃ praṇavasaṃjñitaṃ || 2/35 ||
This (etat) Pīṭha (pīṭham) pervades everything (sarva-vyāpaka-rūpa-tvāt), and thus (tathā) it is present in sensory perception (pratyakṣa-vedanāt). (Moreover), since it is the basis of all that has begun - and therefore will come to an end (sarva-ādi-anta-pratiṣṭhānāt), (this Pīṭha) is the best of all (sarva-uttama-tva-taḥ), for it contains (saha) the entire universe (sarvam).
It is one’s essential nature (sva-bhāva-tvāt), the source of Supreme Grace (para-anugraha-hetutaḥ) beyond the measure of any comparison (prakarṣana-ati-mātra-tvāt). By virtue of these characteristics, it is also termed Praṇava, the Mystical Syllable (praṇava-saṃjñitam). || 2/34-35 ||
महाचक्रक्रमो योऽयं कथ्यमानो यथायथं ।
अत्रान्तर्नेत्रनाथस्य प्रकटानुभवोऽभवत् ॥२/३६॥
Mahācakrakramo yo'yaṃ kathyamāno yathāyathaṃ |
Atrāntarnetranāthasya prakaṭānubhavo'bhavat || 2/36 ||
This is (ayam) the method of the Great Wheel (mahā-cakra-kramaḥ) which (yaḥ) is explained (kathyamānaḥ) here (atra) according to (yathā-yatham) what was revealed in the direct experience (prakaṭā-anubhavaḥ…abhavat) of the Lord of the Inner Eye --i.e. of venerable Jñānanetra-- (antar-netra-nāthasya). || 2/36 ||
ततो ध्यातं तु तत्पीठं सर्वपीठोत्तमं बहिः ।
योगिनीसिद्धसंसेव्यमुत्तरस्यां दिशि स्थितं ॥२/३७॥
Tato dhyātaṃ tu tatpīṭhaṃ sarvapīṭhottamaṃ bahiḥ |
Yoginīsiddhasaṃsevyamuttarasyāṃ diśi sthitaṃ || 2/37 ||
Hence (tataḥ), the (tat) imagined (dhyātam...tu) Pīṭha (pīṭham), 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); and thus, it is crowded by siddha-s and yoginī-s (yoginī-siddha-saṃsevyam). || 2/37 ||
धामक्रमस्यापि वपुरन्तरेव निरूपितं ।
सर्वज्ञानाश्रयत्वेन लोकयात्राप्रतिष्ठितं ॥२/३८॥
Dhāmakramasyāpi vapurantareva nirūpitaṃ |
Sarvajñānāśrayatvena lokayātrāpratiṣṭhitaṃ || 2/38 ||
Even though (api) this Reality (vapuḥ) becomes the vessel for all perceptions (sarva-jñāna-āśraya-tvena) when it divides into sequential abodes (like subject, cognition, and object) (dhāma-kramasya), and therefore it is established as worldly affairs (lokayātrā-pratiṣṭhitam), yet it is discovered (nirūpitam) only (eva) internally (antar). || 2/38 ||
यत्र यत्र पतन्त्येता अन्तर्वा यदि वा बहिः ।
संविद्देव्यो व्याप्तिसारास्तद्धाम परिकीर्तितं ॥२/३९॥
Yatra yatra patantyetā antarvā yadi vā bahiḥ |
Saṃviddevyo vyāptisārāstaddhāma parikīrtitaṃ || 2/39 ||
Whether (yadi) it be external (bahiḥ) or (vā...vā) internal (antar), wherever (yatra...yatra) these (etāḥ) Goddesses of Perception (saṃvit-devyaḥ) (blissfully) descend (patanti) that is called (parikīrtitam) ‘Their Abode’ (tat-dhāma), since they essentially embody the Pervasion (of that “place”) (vyāpti-sārāḥ). || 2/39 ||
यदि काचिदिहान्यास्ति सूक्ष्मा संशयकालिमा ।
प्रमेयलोचनादग्रे सा स्वयं विनिवर्तते ॥२/४०॥
Yadi kācidihānyāsti sūkṣmā saṃśayakālimā |
Prameyalocanādagre sā svayaṃ vinivartate || 2/40 ||
If (yadi) any (kācid) other (anyā) subtle trace of doubt (saṃśaya-kālimā) remains (asti) here (iha), it (sā) is dispelled (vinivartate) on its own (svayam) subsequently (agre) through an illumination of (the truth of) objective reality (prameya-locanāt). || 2/40 ||
प्रत्यक्षकायविषयानुभवैकनिष्ठः ।
पीठक्रमस्य कथितो गुरुसम्प्रदायः ॥२/४१॥
Pratyakṣakāyaviṣayānubhavaikaniṣṭhaḥ |
Pīṭhakramasya kathito gurusampradāyaḥ || 2/41 ||
We explained (kathitaḥ) how the Guru’s Oral Transmission (guru-sampradāyaḥ) about the Method of the Pīṭha (pīṭha-kramasya) is grounded only in a devotion to direct sensory perception (pratyakṣa-kāya-viṣaya-anubhava-eka-niṣṭhaḥ). || 2/41 ||
अत्रैव दत्तहृदया विलयं नयन्ति ।
मिथ्याविकल्पजनितं भवमोक्षजालं ॥२/४२॥
Atraiva dattahṛdayā vilayaṃ nayanti |
Mithyāvikalpajanitaṃ bhavamokṣajālaṃ || 2/42 ||
Only these teachings - as presented here (atra…eva…datta-hṛdayāḥ) lead (nayanti) to the dissolution (vilayam) of the trap of saṃsāra and liberation (bhava-mokṣa-jālam), 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 विश्वविभवप्रस्पन्दनयुक्तिसुन्दरोदारं ।
प्रातीतिकस्वरूपं ब्रूमो व्योमेश्वरीचक्रं ॥३/२॥
पीठक्रमे यत्प्रकटं रश्मिचक्रं प्रतिष्ठितं ।
आमूलात्तस्य संस्थानं कथ्यते संविदुन्मना ॥३/३॥
Udayāvabhāsakālagrāsādīnāṃ svarūpaviśrāntiḥ |
Ākuñcanaprasāraṇavaśato yatrāsti tatpadaṃ natvā || 3/1 ||
Āmūlaṃ viśvavibhavapraspandanayuktisundarodāraṃ |
Prātītikasvarūpaṃ brūmo vyomeśvarīcakraṃ || 3/2 ||
Pīṭhakrame yatprakaṭaṃ raśmicakraṃ pratiṣṭhitaṃ |
Āmūlāttasya saṃsthānaṃ kathyate saṃvidunmanā || 3/3 ||
After worshipping (natvā) that State (tat-padam) in which (yatra) manifestation, maintenance, withdrawal, and the consuming of Time (udaya-avabhāsa-kāla-grāsa-ādīnām) come to rest in their own Essence (sva-rūpa-viśrāntiḥ) under the influence of contraction and expansion (ākuñcana-prasāraṇa-vaśataḥ), we declare It (brūmaḥ) as the Root (āmūlam), beautiful and exalted, resonating as the splendour of the universe (viśva-vibhava-praspandana-yukti-sundara-udāram). (This Root) is the Vyomeśvarīcakra, the Wheel of the Mistress of the Sky (vyoma-īśvarī-cakram), the very core of perception (prātītika-sva-rūpam).
The Wheel of the Rays of perception (raśmi-cakram), which (yat) clearly manifests (prakaṭam) and is firmly established (pratiṣṭhitam) in the Process of the Pīṭha (pīṭha-krame), emerges from this Root (āmūlāt). The ultimate repose (saṃsthānam) of this Wheel (tasya) is termed (kathyate) the ‘mindless state of Consciousness’ (saṃvit-unmanā). || 3/1-3 ||
शब्दादिपञ्चवर्गात्मविश्वं हि यदिदं स्थितं ।
न शक्यं तदपह्नोतुं स्वसंवेदनसिद्धितः ॥३/४॥
Śabdādipañcavargātmaviśvaṃ hi yadidaṃ sthitaṃ |
Na śakyaṃ tadapahnotuṃ svasaṃvedanasiddhitaḥ || 3/4 ||
That what (yat) is maintained (sthitam) is this (idam) universe, composed of the five groups beginning with śabda (śabda-ādi-pañca-varga-ātmā-viśvam…hi). 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 its (asya) manifestation (siddhiḥ) somehow (kathañcana) appears externally (bahir-bhāvena) only when it is perceived (saṃvedanāt); therefore (yasmāt), without (vinā) having perception as its very essence (jñāna-ātmatām), not even (api…na) externality (bāhya-tā) would be seen (sidhyati). || 3/5 ||
अतो बाह्यात्मता लोके शरीरापेक्षया स्थिता ।
संवेदनं पृथक्तस्य सर्वज्ञेनापि दुष्करं ॥३/६॥
Ato bāhyātmatā loke śarīrāpekṣayā sthitā |
Saṃvedanaṃ pṛthaktasya sarvajñenāpi duṣkaraṃ || 3/6 ||
Hence (ataḥ), externality (bāhya-ātmatā) in the world (loke) is established (sthitā) through its dependence on the presence of the body (śarīra-apekṣayā); thus, without (pṛthak) 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 ||
Therefore (ataḥ), the existence (sattā) of the universe (viśvasya) is always (sarvataḥ) dependent on perception (saṃvedana-āyattā). Moreover (tu), since its manifestation (siddheḥ) is Knowledge alone (jñāna-ādhikatvāt), it emerges neither (na) because of impressions (vāsanā), nor (na…api) of illusion (māyā). || 3/7 ||
दिग्देशकालाकारादिकलातङ्कविवर्जितं ।
कल्प्यविश्वात्मकत्वेऽपि तदुत्तीर्णतया स्थितं ॥३/८॥
Digdeśakālākārādikalātaṅkavivarjitaṃ |
Kalpyaviśvātmakatve'pi taduttīrṇatayā sthitaṃ || 3/8 ||
(This Knowledge) is devoid of the pain operating during the appearance of time and space (dig-deśa-kāla-ākāra-ādi-kalā-ātaṅka-vivarjitam); (hence), even (api) though It assumes the form of a created universe (kalpya-viśva-ātmaka-tve), (such Knowledge) remains intact (sthitam) by transcending all these operations (tat-uttīrṇatayā). || 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 forms the universe (viśva-mayī), is established (sthitā) through the perception (anubhavāt) of the world (sarvasya), then (tadā) the perception (anubhavaḥ) of the very essence of this Consciousness, transcending the universe (tasyāḥ…tat-uttīrṇa-sva-rūpāyāḥ), must be absent (na).
If we accept this (cet), how (katham) the universe (viśvam) could also remain manifested (prathā…eva…praśekṣyati) if it is indeed (hi) only Consciousness (cit-mātram)? (And) 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) does not surpass Prakāśa or Light (na…atiśayaḥ), for it is just (Prakāśa,) assuming the form of that object (nīla-ātmā). Otherwise (cet), the appearance of an object (nīla-prakāraḥ) would actually (syāt) be impossible (na…eva), since it requires the presence of a perceiving subject (to exist, and this presence is Prakāśa) (ātmā-saṃvit-prathā-balāt). || 3/11 ||
तस्मान्नीलप्रकाशो यः स नीलातिशयात्मकः ।
नीलाभिन्नप्रथासिद्धा नीलताप्यनुभूयते ॥३/१२॥
Tasmānnīlaprakāśo yaḥ sa nīlātiśayātmakaḥ |
Nīlābhinnaprathāsiddhā nīlatāpyanubhūyate || 3/12 ||
Moreover (tasmāt), the (saḥ) appearance of an object (nīla-prakāśaḥ), which (yaḥ) surpasses itself (, and appears to exist on its own) (nīla-atiśaya-ātmakaḥ), is also (api) experienced (anubhūyate) as objectivity (nīla-tā), acquired through a perception that is not different from its object (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 ||
If objectivity (tasyāḥ) is perceived as expansion alone (prathā-eka-rūpa-tve), then it is possible to deny its objective nature (nīla-nihnava-sambhavaḥ). Even if we believe (api) that this (eṣā) expansion (prathā) is external (bahiṣtve), and consequently (ataḥ) separate (from its perceiver) (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 सर्वानुभववासितं ॥३/१५॥
Prakāśamānaṃ viśvaṃ tadityuktirupapadyate |
Prakāśa eva viśvaṃ tu sarvānubhavavāsitaṃ || 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), inhabited by all possible perceptions (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 कथं ।
सञ्चेत्यते समाविश्य विश्वानुभवभूमिकां ॥३/१७॥
Atrocyate yaduktaṃ tu viśvottīrṇacitiḥ kathaṃ |
Sañcetyate samāviśya viśvānubhavabhūmikāṃ || 3/17 ||
Since the nature of Consciousness has already been questioned (ucyate) according to what has been discussed (yad-uktam…tu) here (atra), (the summary of the previous objection can be formulated in the following way):
“How (katham) to perceive (sañcetyate) the universe-transcending Consciousness (viśva-uttīrṇa-citiḥ), if It is already absorbed (samāviśya) into the 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 very perception (prathā), without (ujjhitā) being covered by objects (nīla-rūṣaṇayā). || 3/18 ||
सविकल्पदशात्वेऽपि सुखनीलादिसंविदां ।
विशेषानुभवो नास्ति विवादोऽन्तर्बहिष्ठया ॥३/१९॥
Savikalpadaśātve'pi sukhanīlādisaṃvidāṃ |
Viśeṣānubhavo nāsti vivādo'ntarbahiṣṭhayā || 3/19 ||
And because perceptions of subtle and gross objects (sukha-nīla-ādi-saṃvidām) occur within the range of thoughts (sa-vikalpa-daśā-tve…api), no (na…asti) difference is experienced (viśeṣa-anubhavaḥ) between (vivādaḥ) the internal and the external (, for both are mentally created) (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) yet (api) transcending that (tat-ujjhitaḥ), (and thus) 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 (Innate 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), (we can also raise the question that) how would (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) emerge (sidhyati) as mutual dependency (anyonya-apekṣayā…hi). ‘Being independent of manifestation’ (ābhāsa-nirapekṣā) is termed (draṣṭavyā) here (atra): ‘Resting in Consciousness’ (saṃvidaḥ…sthitaḥ). || 3/23 ||
परतन्त्रस्वतन्त्रत्वे तत्राकिञ्चित्करे यतः ।
नीलानुभवसंसिद्धिं न समर्थयितुं क्षमे ॥३/२४॥
Paratantrasvatantratve tatrākiñcitkare yataḥ |
Nīlānubhavasaṃsiddhiṃ na samarthayituṃ kṣame || 3/24 ||
If (yataḥ) ‘Self-dependency’ or ‘Freedom’ is dependent on something else --i.e. on the perception of an object-- (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 (latent) object and the Light of its perception (nīla-prakāśayoḥ) are mutually (samam) dependent on each other (para-tantra-tvam); (however,) when the object takes form (siddhe…rūpe), the object and the Light of its perception (nīla-prakāśayoḥ) are mutually (samam) independent (sva-tantratvam). || 3/25 ||
अथ नीलं परापेक्षं प्रथयेन्न प्रथा पुनः ।
स्वयम्प्रथनशीलत्वान्नीलमात्मन्यपेक्षते ॥३/२६॥
Atha nīlaṃ parāpekṣaṃ prathayenna prathā punaḥ |
Svayamprathanaśīlatvānnīlamātmanyapekṣate || 3/26 ||
Therefore (atha), again (punaḥ), perception (prathā) does not (na) create (prathayet) an object (nīlam) (which is) dependent on something else (para-āpekṣam). The object (nīlam) itself (svayam) depends (apekṣate) on the perceiving Self (ātmani), since the object is Its expansion (prathana-śīlatvāt). || 3/26 ||
परतन्त्रमतो नीलं स्वतन्त्रा तु प्रथा मता ।
परतन्त्रस्वतन्त्रत्वे तत्राकिञ्चित्करे कथं ॥३/२७॥
Paratantramato nīlaṃ svatantrā tu prathā matā |
Paratantrasvatantratve tatrākiñcitkare kathaṃ || 3/27 ||
Hence (ataḥ), how can (katham) an object (nīlam) (, which is truly) dependent on something else --i.e. on perception-- (para-tantram), be considered (matā) a self-dependent (sva-tantrā) expansion (prathā)? (Because if we accept this), then self-dependency is dependent on something else (para-tantra-sva-tantra-tve); and consequently, cannot create anything (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), (so it seems to be) dependent on something else (para-tantram) only (hi) because (yathā) it is anointed (aktam) with ‘dependency on Light’ (prakāśa-apekṣayā), but 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), and (tu) the Light of perception (prakāśaḥ) is not (na) perceived (vidyate) as 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 (tāvat) we cannot say (na…yujyate) that Prakāśa (prakāśasya) is dependent on objects (nīla-apekṣā) in that measure of expansion (mātre), an object (nīlasya) is constantly (sarvathā) dependent on perception (prathā-apekṣā…asti), for this is evident (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 ||
The objective (nīla-ātmakam…hi) nature (rūpam) of an object (nīlasya) is manifested (siddham) from its own cause (sva-hetutaḥ); and therefore, it is essentially Prakāśa (prakāśa-ātmakam), though (api) this fact 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 ||
Nevertheless (tu), when the Nature of Light (prakāśa-rūpe) manifests (utpanne) as the expansion of the perceiving subject and its perceived object (sva-para-prathana-ātmake); just as (yathā) when perception is perfected (anubhava-saṃsiddhau), all dependency (sarva-apekṣā) dissolve (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 It (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) ‘dependency on another’ (pāratantryam) shines forth (ullaset) with great intensity (in one’s mind) (sutarām), then (yasmāt) one thinks (iṣyate) that Light is not manifested (etasya…na…utpattiḥ), since It remains 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 (supposedly) maintained (vyavasthitaḥ) during the manifestation 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 the cause (of perception) (kāraṇa-ātmakāt). That (perceiver) (tatra) is not (na…asti) dependent on an object (nīla-apekṣā), (since) it is Consciousness (saṃvidaḥ), which manifests Itself (sva-sphurattvena). || 3/36 ||
नीलांशस्य प्रथार्थत्वे प्रथापेक्षास्ति वस्तुतः ।
तदेतद्धि स्वतन्त्रत्वं परतन्त्रत्वलक्षणं ॥३/३७॥
Nīlāṃśasya prathārthatve prathāpekṣāsti vastutaḥ |
Tadetaddhi svatantratvaṃ paratantratvalakṣaṇaṃ || 3/37 ||
In real sense (vastutaḥ), when appearing as the object of perception (prathā-artha-tve), the object-portion (nīla-aṃśasya) is (asti) dependent on perception (prathā-apekṣā). This (etat) is the (tat) State of Self-dependency (sva-tantratvam) (, skillfully assuming the) character of ‘being dependent on something else’ --i.e. on perception-- (para-tantra-tva-lakṣaṇam). || 3/37 ||
इत्थं किमेतदुक्तं स्यात्सोपाधि निरुपाधिकं ।
प्रकाशस्य निजं रूपमथवाप्युभयात्मकं ॥३/३८॥
Itthaṃ kimetaduktaṃ syātsopādhi nirupādhikaṃ |
Prakāśasya nijaṃ rūpamathavāpyubhayātmakaṃ || 3/38 ||
Thus (ittham), according to what
(kim…etat) was
said (uktam) about
the inherent (nijam) nature
(rūpam) of
Prakāśa (prakāśasya), (questions
can be raised:)
“Does Prakāśa actually exist (syāt) only
with the object of perception (sopādhi), or without
that (nirupādhikam), or (athavāpi) both are simultaneously true (ubhaya-ātmakam)?
|| 3/38 ||
सोपाधि चेदुपाधेश्च तस्य चान्योन्यसंश्रयात् ।
उभयासिद्धितो रूपं सिध्येत्सोपाधिकं कथं ॥३/३९॥
Sopādhi cedupādheśca tasya cānyonyasaṃśrayāt |
Ubhayāsiddhito rūpaṃ sidhyetsopādhikaṃ kathaṃ || 3/39 ||
“If (ced) Prakāśa exist only with the object of perception (sopādhi), (then), because of the mutual dependency of Prakāśa and Its object (tasya…anyonya-saṃśrayāt), which must be accepted when the existence of an object is concerned (upādheḥ), (ca…ca), none of them are proven (ubhaya-asiddhitaḥ). How can (katham) the nature of Prakāśa (rūpam) be established in this case (sidhyet), if It exists only together with the object of perception (sopādhikam)?” || 3/39 ||
अथानुपाधि तद्रूपमुपाधेः प्रथनं कथं ।
परस्यापरनिष्ठत्वादेवं दुष्येज्जगत्स्थितिः ॥३/४०॥
Athānupādhi tadrūpamupādheḥ prathanaṃ kathaṃ |
Parasyāparaniṣṭhatvādevaṃ duṣyejjagatsthitiḥ || 3/40 ||
“Moreover (athā), how can (katham) a (tat) reality (rūpam), which can exist on its own, without its own expansion (anupādhi), expand (prathanam) as an object (upādheḥ)? Since in this case (evam), the state of the universe (jagat-sthitiḥ) would be corrupted (duṣyet), for a perceived object would rest on something that is not different from it (apara-niṣṭha-tvāt…parasya)?” || 3/40 |
अथोभयात्मकं रूपं सोपाध्यपि तदुज्झितं ।
तथा सर्वं समीचीनमिति चेत्तर्हि चेत्यतां ॥३/४१॥
Athobhayātmakaṃ rūpaṃ sopādhyapi tadujjhitaṃ |
Tathā sarvaṃ samīcīnamiti cettarhi cetyatāṃ || 3/41 ||
Our response (athā):
This Reality exist (rūpam) both with (sopādhi) and (api) without objects (tat-ujjhitam), thus it is characterized by both options (ubhaya-ātmakam); therefore (tathā), everything (sarvam) is consistent (samīcīnam). If all these questions emerge (iti…cet), one should consider this given answer (cetyatām) here (tarhi). || 3/41 ||
तत्रानुपाधि यद्रूपं तस्यानुभवनं कथं ।
स्वसंवेदनरूपायां निर्विकल्पभुवि स्थितं ॥३/४२॥
Tatrānupādhi yadrūpaṃ tasyānubhavanaṃ kathaṃ |
Svasaṃvedanarūpāyāṃ nirvikalpabhuvi sthitaṃ || 3/42 ||
Moreover (tatra), how (katham) can anyone perceive (anubhavanam) a (tasya) reality (rūpam) which (yat) exist on its own, without manifesting an object (anupādhi), (and) is established (sthitam) in the realm of thoughtlessness (nirvikalpa-bhuvi), assuming the form of Self-awareness alone (sva-saṃvedana-rūpāyām)? || 3/42 ||
न चापलापः कर्तव्यः पूर्वदोषप्रसङ्गतः ।
न चानुपाधिरूपस्य नीलांशत्वेन वेदनं ॥३/४३॥
Na cāpalāpaḥ kartavyaḥ pūrvadoṣaprasaṅgataḥ |
Na cānupādhirūpasya nīlāṃśatvena vedanaṃ || 3/43 ||
One should not foster (na…kartavyaḥ) such inconsistent arguments (cāpa-lāpaḥ) just because these previously displayed misconceptions have emerged in mind (pūrva-doṣa-prasaṅgataḥ). And (ca) the (answer to our own question): there is no (na) perception (vedanam) of a self-dependent reality (anupādhi-rūpasya) as objective attributes like blue (nīla-aṃśatvena). || 3/43 ||
पराहन्तात्मकं तस्मात्तदसाङ्केतिकं मतं ।
प्रत्यक्षभेदः कथितो यः स्वसंवेदनात्मकः ॥३/४४॥
Parāhantātmakaṃ tasmāttadasāṅketikaṃ mataṃ |
Pratyakṣabhedaḥ kathito yaḥ svasaṃvedanātmakaḥ || 3/44 ||
Therefore (tasmāt), It (tat) is considered (matam) to be Supreme I-ness (parā-ahantā-ātmakam), without visible sign (asāṅketikam). And what was described (kathitaḥ…yaḥ) as differentiation in sensory perception (pratyakṣa-bhedaḥ), rests on Self-awareness (sva-saṃvedana-ātmakaḥ). || 3/44 ||
तत्राशयो नचेदेषस्तद्भेदः किन्निबन्धनः ।
ननु रक्तोदकन्यायाद्भवतोऽपि स्मृतिः कथं ॥३/४५॥
Tatrāśayo nacedeṣastadbhedaḥ kinnibandhanaḥ |
Nanu raktodakanyāyādbhavato'pi smṛtiḥ kathaṃ || 3/45 ||
What (kim) causes (nibandhanaḥ) this (eṣaḥ) differentiation in sensory perception (tat-bhedaḥ) if (cet) not (na) the disposition of mind (āśayaḥ)?
An objection (nanu):
How (katham) can one remember (smṛtiḥ) also the Lord (bhavataḥ…api) through the analogy of ‘red water’ (rakta-udaka-nyāyāt)? || 3/45 ||
Notes:
The analogy of ‘red water’ is when water is dyed with some red substance, like blood, etc. representing Prakāśa, when mingled with objects.
रक्तोदकात्मकं रूपमेकमेव हि तात्त्विकं ।
विकल्पस्तु स्वशिल्पेन तद्भिनत्ति विशेषतः ॥३/४६॥
Raktodakātmakaṃ rūpamekameva hi tāttvikaṃ |
Vikalpastu svaśilpena tadbhinatti viśeṣataḥ || 3/46 ||
‘Red water’ (rakta-udaka-ātmakam) is unitary in nature (ekam…eva…hi…rūpam), (and therefore): real (tāttvikam). Though (tu) thoughts (vikalpaḥ), skillful in distinction (sva-śilpena), divide (bhinatti) it into two realities --i.e. water and blood-- (tat), creating mental difference (viśeṣataḥ). || 3/46 ||
तद्वन्नीलप्रकाशात्मरूपमाखण्डतः स्थितं ।
विकल्पशिल्पतस्तत्र केवलं खण्डनं स्थितं ॥३/४७॥
Tadvannīlaprakāśātmarūpamākhaṇḍataḥ sthitaṃ |
Vikalpaśilpatastatra kevalaṃ khaṇḍanaṃ sthitaṃ || 3/47 ||
In other words (tadvat), the Reality which consists of object and Light (, just like blood and water) (nīla-prakāśa-ātmā-rūpam), remains (sthitam) without separation (ākhaṇḍataḥ); and separation (khaṇḍanam) exists (sthitam) there (tatra) only (kevalam) because of the trick of thoughts (vikalpa-śilpataḥ). || 3/47 ||
अविभागात्मकाद्भासात्तादृशादेव कारणात् ।
कार्यस्य तादृशस्यैव प्रबन्धेन प्रवर्तनं ॥३/४८॥
Avibhāgātmakādbhāsāttādṛśādeva kāraṇāt |
Kāryasya tādṛśasyaiva prabandhena pravartanaṃ || 3/48 ||
Such (tādṛśasya…eva) thoughts (kāryasya) are perpetually (pravartanam) connected (prabandhena) by such (tādṛśāt…eva) essentially undivided (avibhāga-ātmakāt) Light (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 ideas (vaikalpikāḥ…yāḥ) about mutual dependency (anyonya-āśrayatāḥ) are to be seen (matāḥ) as confusions (doṣāḥ). How (katham) would they find room (sambhaveyuḥ) in (tatra) a firm establishment of thoughtlessness (nirvikalpa-pratiṣṭhitau)? || 3/49 ||
ज्ञातं किन्त्वेष द्विगुणो न्यायो नीलप्रकाशयोः ।
विरोधात्तावदेकत्वं स्याज्जडाजडयोः कथं ॥३/५०॥
Jñātaṃ kintveṣa dviguṇo nyāyo nīlaprakāśayoḥ |
Virodhāttāvadekatvaṃ syājjaḍājaḍayoḥ kathaṃ || 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) logic-based (nyāyaḥ) duality (dviguṇaḥ) about the object and Light persists (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 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 (apparently) 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’ constantly disappear (sarvathā…satya-asatyatva-hānitaḥ) in their unity (aikye), 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 one who is not influenced by his own Essential Nature (sva-bhāva-vinirodhaḥ…tu), is tormented (bādhitaḥ) by his own perceptions (anubhavena), and he must seek (iyāt) the cause of the manifestation of objects (anya-vyavasthā-hetutām), which (yā…sā) is the Self-established Light (of one’s existence) (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 ||
Though (api) undivided (akhaṇḍyaḥ), the non-difference (abhedaḥ) of objects and Light (nīla-prakāśayoḥ) is to be striven after by seeking the secret of this Self-established Light (tat-eṣṭavyaḥ). Thus (tataḥ), how can (katham) the analogy of ‘red water’ (rakta-udaka-nyāyaḥ) be (bhavet) inapplicable (asaṅgataḥ) here (atra)? || 3/54 ||
अन्यच्च नीलप्रथयोरभेदे वास्तवे कथं ।
आभासविगमादच्छान्मुक्तिभूता प्रथा भवेत् ॥३/५५॥
Anyacca nīlaprathayorabhede vāstave kathaṃ |
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). And (api) if Prakāśa would disappear (prakāśa-vigame), then actually (syāt) the impressions about this cause in question would also disappear (tat-hetoḥ…vāsanā-kṣayaḥ). || 3/58 ||
तन्मुक्तिकाले यस्तज्ज्ञैराभासोच्छेद इष्यते ।
न स्वप्राप्तस्य विकलस्वहेतोरविरामतः ॥३/५९॥
Tanmuktikāle yastajjñairābhāsoccheda iṣyate |
Na svaprāptasya vikalasvahetoravirāmataḥ || 3/59 ||
Those who understand (tat-jñaiḥ) this (yaḥ) in that moment when they are freed from (these impressions) (tat-mukti-kāle), describe this (iṣyate) for those who have not realized their Self (na…sva-prāptasya) due to the persisting (avirāmataḥ) confusion about their own cause (vikala-sva-hetoḥ), as the destruction of manifestation (ābhāsa-ucchedaḥ). || 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), it does (tat) not (na) lead (paryavasyati) to the seed of omniscience (sarva-jña-tā-bījam) by reasoning (yuktitaḥ). || 3/60 ||
तस्मात्सोपाधिकं ज्ञानं परस्परसमाश्रयात् ।
तादात्म्येऽपि कथं नाम प्रतिष्ठामधिगच्छति ॥३/६१॥
Tasmātsopādhikaṃ jñānaṃ parasparasamāśrayāt |
Tādātmye'pi kathaṃ nāma pratiṣṭhāmadhigacchati || 3/61 ||
If Awareness (of Prakāśa) (jñānam) is present together with objects (sopādhikam), then how can (katham…nāma) it be established (adhigacchati…pratiṣṭhām) also (api) in oneness (tādātmye), if Prakāśa and the object are mutually dependent (tasmāt…paras-para-samāśrayāt)? || 3/61 ||
प्रकाशस्य च चिन्मात्ररूपं यत्स्वप्रतिष्ठितं ।
तदुपाधिं प्रति कथं मात्रयापि प्रसर्पति ॥३/६२॥
Prakāśasya ca cinmātrarūpaṃ yatsvapratiṣṭhitaṃ |
Tadupādhiṃ prati kathaṃ mātrayāpi prasarpati || 3/62 ||
And (ca) in what way (katham) the Self-dependent (sva-pratiṣṭhitam) Reality of Consciousness, being the true Nature of Prakāśa (prakāśasya…cit-mātra-rūpam…yat), manifests (prasarpati) with (prati) objects (upādhim), even if only a little (mātrayā...api)? || 3/62 ||
प्रतीतौ यच्च नारूढं तादात्म्येऽपि न तद्भवेत् ।
प्रतीतिभाजनं यद्वन्मणिरौप्यादिकैरलं ॥३/६३॥
Pratītau yacca nārūḍhaṃ tādātmye'pi na tadbhavet |
Pratītibhājanaṃ yadvanmaṇiraupyādikairalaṃ || 3/63 ||
And (ca) that (tat) which (yat) does not (na) emerge (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 an intention (anena…āśayena…eva) (to illustrate that an object) is still as inert as a crystal or similar objects (sphaṭika-ādi-jaḍa-upamaḥ), even (api) if its cause is Prakāśa (prakāśa-artha-upa-raktaḥ). || 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 emerges (prathaḥ), and conceales the essence of that object (nīla-ātmā-tirayaḥ), for it consists of dependency (para-tantra-mayaḥ). How can this additional expansion be rejected (śakyaḥ…apahnotum)? || 3/65 ||
अधिकश्चेत्कथं भाति भाति चेदधिकः कथं ।
भासते चाधिकं चेति परस्परमसङ्गतं ॥३/६६॥
Adhikaścetkathaṃ bhāti bhāti cedadhikaḥ kathaṃ |
Bhāsate cādhikaṃ ceti parasparamasaṅgataṃ || 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) is (syāt) without attributes (nirupādhiḥ) or dirt (nirañjanaḥ). This way (evam…ca), the maintenance of the world (jagat-sthitiḥ), consisting 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 innate reality (nijam…prati). It is that (tat…tāvat) which (yat) was termed (ucyate) here (atra) ‘additional’ (adhikam) to Light (bhānāt), since Light appears first (prathama-yuktitaḥ). || 3/68-69 ||
चिदुल्लेखमयं विश्वं चिदुल्लेखे प्रतिष्ठितं ।
चिदुल्लेखादनधिकं लोकयात्राप्रसाधकं ॥३/७०॥
Cidullekhamayaṃ viśvaṃ cidullekhe pratiṣṭhitaṃ |
Cidullekhādanadhikaṃ lokayātrāprasādhakaṃ || 3/70 ||
The world (viśvam) is made of the Manifestation of Consciousness (cit-ullekha-mayam), (and is) established (pratiṣṭhitam) in the Manifestation of Consciousness (cit-ullekhe). (It is) not different (anadhikam) from the Manifestation 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) a Manifestation (ullekhaḥ) is Itself Awareness (vimarśa-ātmā), composed 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 Real Nature of Supreme Existence (mahā-sattā-svarūpiṇī). It is the Essence of the performer of this Self-Expansion (sva-ullekha-kartṛtā-sārā), established (sthitā) through 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), which shines naturally (svabhāvataḥ), and caused to emerge, as it were (unmagnam…iva), without breaking (unbhagnam) Freedom (sva-tantratvāt). || 3/73 ||
अखण्डविषयानन्दमयादनुभवाच्च तत् ।
सामरस्येन सर्वत्र स्थितं चिन्मात्रसारतः ॥३/७४॥
Akhaṇḍaviṣayānandamayādanubhavācca tat |
Sāmarasyena sarvatra sthitaṃ cinmātrasārataḥ || 3/74 ||
And (ca) that world (tat) is constantly (sarvatra) established (sthitam) in direct perception (anubhavāt) as Oneness (sāmarasyena), because Its Essence is solely Consciousness (cit-mātra-sārataḥ), composed of the Bliss of all sense-objects (akhaṇḍa-viṣaya-ānanda-mayāt). || 3/74 ||
दिग्देशकालवैचित्र्यभेदाद्भागवताद्यदि ।
तदात्मवर्तिनि ज्ञाने भेदः स्यात्तत्प्रथा कथं ॥३/७५॥
Digdeśakālavaicitryabhedādbhāgavatādyadi |
Tadātmavartini jñāne bhedaḥ syāttatprathā kathaṃ || 3/75 ||
How can (katham) duality (bhedaḥ) be (syāt) the expansion of this Consciousness (tat-prathā), if (yadi) it emerges from the Divine (bhāgavatāt) through differences, appearing as varieties in space and time (dig-deśa-kāla-vaicitrya-bhedāt), (and established) in perception (jñāne), which 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), however (tasmāt), since unity is inherent in Expansion (prathā-sāmarthyataḥ), its duality (tat-bhedaḥ) is not (na) established (vyavasthitaḥ). || 3/76 ||
तिलराशिवदज्ञानात्सङ्गतत्वेन वासनात् ।
अतः प्रथैकरूपत्वमाभासस्य व्यवस्थितं ॥३/७७॥
Tilarāśivadajñānātsaṅgatatvena vāsanāt |
Ataḥ prathaikarūpatvamābhāsasya vyavasthitaṃ || 3/77 ||
(Duality exists) due to ignorance (ajñānāt), accumulated (saṅgatatvena) as an impression (vāsanāt). Therefore (ataḥ), (what is) established (vyavasthitam) is the fact that manifestation (ābhāsasya) is nothing but perception, that is inherently 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 कथं ॥३/७९॥
Na ca vyastaḥ samasto vā tatsvarūpasya bhedakaḥ |
Tathātvānubhavāsiddheḥ samaṃ tatprathanaṃ kathaṃ || 3/79 ||
And (ca) who divides (bhedakaḥ) its own Essential Nature (tat-sva-rūpasya) is not (na) divided (vyastaḥ), nor (vā) united (samastaḥ); (therefore,) how (katham) its Expansion (tat-prathanam) can be unified (samam), if the direct perception of such truth is not realized (tathātva-anubhava-asiddheḥ)? || 3/79 ||
तद्वद्विश्वमयी संविदेका चेत्तत्प्रथा कथं ।
तन्नियन्त्रणया चास्या एकत्वं परिहीयते ॥३/८०॥
Tadvadviśvamayī saṃvidekā cettatprathā kathaṃ |
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 the Solitary Nature (ekatvam) of Consciouenss (asyāḥ) is omitted (parihīyate) through Her own 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) rests (sthitā) in oneness (sāmarasyatayā), which (yā) is therefore beyond (ujjhitā) any form (tat-tat-rūpaṇayā), since perception is essentially undifferentiated (akhaṇḍa-anubhava-ātmatvāt). || 3/81 ||
अपटाटङ्कता सेयं गम्भीरोदारता तथा ।
इदं तद्दुर्घटैश्वर्यमसामान्यस्वभावकं ॥३/८२॥
Apaṭāṭaṅkatā seyaṃ gambhīrodāratā tathā |
Idaṃ taddurghaṭaiśvaryamasāmānyasvabhāvakaṃ || 3/82 ||
This (iyam) is the (sā) exalted Abyss of Consciousness, in which doubts dissolve (gambhīra-udāratā…apaṭāṭaṅkatā); thus (tathā), this (idam) reveals an extraordinary Nature (asāmānya-svabhāvakam), embodying Sovereignty, hard to attain though it is (tat-durghaṭa-aiśvaryam). || 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 known (vidyate) through perception (saṃvidā), because perception (prathanam) of something else alone (anyasya) is considered (iṣyate) to be confusion (bhrāntiḥ), due to its dependency on another (anya-avaṣṭambhataḥ). || 3/83 ||
न स्वभासप्रथा भ्रान्ता स्वसंवेदनसिद्धितः ।
स्वसंवेदनसिद्धत्वं न कथञ्चन बाधितं ॥३/८४॥
Na svabhāsaprathā bhrāntā svasaṃvedanasiddhitaḥ |
Svasaṃvedanasiddhatvaṃ na kathañcana bādhitaṃ || 3/84 ||
The expansion of one’s own Light (sva-bhāsa-prathā) is (na) not confusion (bhrāntā), for it is the manifestation of Self-knowledge (sva-saṃvedana-siddhitaḥ). This Perfection of the rmanifestation of Self-knowledge (sva-saṃvedana-siddhatvam) is not at all (na…kathañcana) contradictory (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 conclusion is realized (tat-bādha-uttara-kālikā), when two moons are perceived (dvi-candra-anubhave) in the mind of 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) (the idea about the) hindrance (bādhā) of Self-knowledge (sva-saṃvedana-rūpasya) emerges (in mind) (bhavet), then (tataḥ) even (api) that hindrance (bādhā) is necessarily (bhavet) false (bādhitā), for Self-knowledge is unitary (tat-eka-maya-rūpatvāt). || 3/86 ||
तस्मान्निजोल्लेखमयं स्वस्वसंवेदनात्मकं ।
संविद्देवी जगच्चित्रं निर्मिमीते स्वभित्तिकं ॥३/८७॥
Tasmānnijollekhamayaṃ svasvasaṃvedanātmakaṃ |
Saṃviddevī jagaccitraṃ nirmimīte svabhittikaṃ || 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 किञ्चित्संविदोऽधिकं ।
यदसत्यादिकलनावशाद्विश्वस्य सम्भवः ॥३/८८॥
Vivartapariṇāmādi na kiñcitsaṃvido'dhikaṃ |
Yadasatyādikalanāvaśādviśvasya sambhavaḥ || 3/88 ||
Illusory transformation, etc. (vivarta-pariṇāma-ādi), which (yat) are 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 स्याद्वासनात्मकं ।
?यथर्द्धि प्रातिर्यादि?गम्भीरोदारसंविदः ॥३/८९॥
Nacāpi viśvavaicitryaṃ tasya syādvāsanātmakaṃ |
?Yatharddhi prātiryādi?gambhīrodārasaṃvidaḥ || 3/89 ||
And (ca) not (na) even (api) the manifoldness of the universe (viśva-vaicitryam) (, which is) 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 वैचित्र्यशोभितं ।
फेनवत्संविदुद्बुद्धं तत्सामर्थ्याद्विजृम्भते ॥३/९०॥
Ullikhyamānaṃ tadrūpaṃ nāmnā vaicitryaśobhitaṃ |
Phenavatsaṃvidudbuddhaṃ tatsāmarthyādvijṛmbhate || 3/90 ||
Its nature (tat-rūpam) is called (nāmnā) that which is ‘expanding or appearing’ (ullikhyamānam), embellished by manifoldness (vaicitrya-śobhitam), known through perception (saṃvit-ut-buddham); and it blooms (vijṛmbhate) in sameness with it (tat-sāmarthyāt), like the foam of the ocean, which is always one with the ocean (phena-vat). || 3/90 ||
ईदृक्स्वातन्त्र्यमाश्रित्य संविदः पारमार्थिकं ।
प्रमेयजातमखिलं स्थितं शक्यसमर्थनं ॥३/९१॥
Īdṛksvātantryamāśritya saṃvidaḥ pāramārthikaṃ |
Prameyajātamakhilaṃ sthitaṃ śakyasamarthanaṃ || 3/91 ||
Having taken shelter (āśritya) in such (īdṛk) real (pāram-ārthikam) Freedom (svātantryam) of Consciousness (saṃvidaḥ), the production of all objects (prameya-jātam…akhilam) remains (sthitam) capable of being contemplated (as the Reality of Universal Consciousness) (śakya-samarthanam). || 3/91 ||
प्रत्यक्षरूपमाश्रित्य विषयानुभवात्मकं ।
महानयस्यानुगुणं चिद्रूपं प्रतिपादितं ॥३/९२॥
Pratyakṣarūpamāśritya viṣayānubhavātmakaṃ |
Mahānayasyānuguṇaṃ cidrūpaṃ pratipāditaṃ || 3/92 ||
After resorting (āśritya) to sensory perception (pratyakṣa-rūpam), consisting of the experience of objects (viṣaya-anubhava-ātmakam), the Nature of Consciousness (cit-rūpam) is realized (prati-pāditam) conformably (anuguṇam) to the Mahānaya (mahā-ānayasya). || 3/92 ||
बहुवक्तव्यता यस्मात्प्रमेयस्यास्य वर्तते ।
अतो विरम्यतेऽस्माभिर्दिङ्मात्रं तु प्रकाशितं ॥३/९३॥
Bahuvaktavyatā yasmātprameyasyāsya vartate |
Ato viramyate'smābhirdiṅmātraṃ tu prakāśitaṃ || 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 नियतानियतात्मकं ।
ज्ञानज्ञेयप्रपञ्चश्च तत्रापि बहुभूमिकः ॥३/९५॥
श्रद्धाश्रद्धाक्रियाजालफलानुगुणयोगतः ।
तत्रापि स्वर्गनरकाद्यनन्तमतिविभ्रमाः ॥३/९६॥
अतात्त्विका बन्धमोक्षविभेदा अपि तत्र च ।
अनन्तलोकसंस्थानः प्रभवाश्च तथाविधाः ॥३/९७॥
तथाश्यानं मनोभूमिमतिक्रम्यातिवर्तते ।
आश्यानसंविदंशस्य तदेतत्स्फूर्जितं मतं ॥३/९८॥
अविकल्पनिजाभोगविमर्शात्ममयं च तत् ।
स्वच्छैकरूपस्वच्छन्दचिद्रसाश्यानतामयं ॥३/९९॥
क्रमाक्रमपदावेशि प्रतिभारूषणादिके ।
अनन्तागाधगम्भीरे संविद्रूपे निमज्जति ॥३/१००॥
Tatrāpi bahuvaicitryaṃ niyatāniyatātmakaṃ |
Jñānajñeyaprapañcaśca tatrāpi bahubhūmikaḥ || 3/95 ||
Śraddhāśraddhākriyājālaphalānuguṇayogataḥ |
Tatrāpi svarganarakādyanantamativibhramāḥ || 3/96 ||
Atāttvikā bandhamokṣavibhedā api tatra ca |
Anantalokasaṃsthānaḥ prabhavāśca tathāvidhāḥ || 3/97 ||
Tathāśyānaṃ manobhūmimatikramyātivartate |
Āśyānasaṃvidaṃśasya tadetatsphūrjitaṃ mataṃ || 3/98 ||
Avikalpanijābhogavimarśātmamayaṃ ca tat |
Svacchaikarūpasvacchandacidrasāśyānatāmayaṃ || 3/99 ||
Kramākramapadāveśi pratibhārūṣaṇādike |
Anantāgādhagambhīre saṃvidrūpe nimajjati || 3/100 ||
And there (tatra…api), the varieties of the ‘many’ (bahu-vaicitryam) are marked by both restriction and freedom from it (niyatā-aniyatā-ātmakam). Moreover (ca…tatra…api), the expansion of perception and its object (jñāna-jñeya-pra-pañcaḥ) serves as the stage upon which these varieties appear (bahu-bhūmikaḥ).
And there (tatra…api), through the fruit of the snare of faith and disbelief (śraddhā-aśraddhā-kriyā-jāla-phala-anu-guṇa-yogataḥ), emerge the infinite intellectual confusions about heaven, hell, etc. (svarga-naraka-ādi-ananta-mati-vibhramāḥ). Yet (api), though they give rise (prabhavāḥ) to distinctions between bondage and liberation (bandha-mokṣa-vibhedāḥ), are not essential (a-tāttvikāḥ).
Even amidst such confusion (tathā-vidhāḥ…tatra…ca), a resting in the endless world arises (ananta-loka-saṃsthānaḥ), transcending (ativartate) the arid (āśyānam) ground of mind (manaḥ-bhūmim), going beyond it (atikramya).
This (etat) is known (matam) as the (tat) destruction (sphūrjitam) of the aspect of dried-up Consciousness (āśyāna-saṃvit-aṃśasya), marked by Awareness that manifests as the enjoyment of one’s non-conceptual perception (avikalpa-nija-ābhoga-vimarśa-ātmā-mayam).
And (ca) that (tat) coagulation of spontaneous, transparent, uniform, and free Consiousness (svaccha-eka-rūpa-svacchanda-cit-rasa-āśyānatā-mayam) flows into the states of succession and non-succession (krama-akrama-pada-āveśi). It immerses (nimajjati) itself in the depths of the endless Abyss (ananta-agādha-gambhīre) of perception’s nature (saṃvit-rūpe), through the Splendour of illumination and its vailing (pratibhā-rūṣaṇa-ādike). || 3/96-100 ||
विश्वात्मकं तदन्यच्च रूपमेतद्यदीशितुः ।
अस्तिनास्ति व्यतिक्रान्तं सर्वाश्रयनिराश्रयं ॥३/१०१॥
Viśvātmakaṃ tadanyacca rūpametadyadīśituḥ |
Astināsti vyatikrāntaṃ sarvāśrayanirāśrayaṃ || 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), It transcends being and non-being (asti-nāsti-vyati-krāntam). || 3/101 ||
अप्रकाशप्रकाशात्माप्यसमञ्जसमञ्जसां ।
परां शक्तिं विना तस्य स्थितस्यापि स्वभावतः ॥३/१०२॥
Aprakāśaprakāśātmāpyasamañjasamañjasāṃ |
Parāṃ śaktiṃ vinā tasya sthitasyāpi svabhāvataḥ || 3/102 ||
Being the Light-essence even of the absence of manifestation (aprakāśa-prakāśa-ātmā…api), the Lord’s Nature exists (sthitasya…tasya) naturally (svabhāvataḥ) 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 ||
When firm establishment is absent (apratiṣṭhiteḥ), since repose in the Amazement of Awareness is weak (cit-camat-kāra-viśrānti-vaiklavyāt), the notion: “it does not exist” (asat-kalpa-tvam…iti) is said to be (iṣyate) the (tat) requirement (apekṣitvam) of this (asya). || 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 I-ness (parā-ahanta-ātmikā) is the Great Lord’s (maha-īśasya) resting on Himself (ātmā-viśrāntiḥ). Though (api) through a subtle distinction (sūkṣma-pra-bhedataḥ), an even more Supreme State (parā-avasthā) shines (bhāti) 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 (kāndiśīkaḥ…iti), for He becomes (bhavet) All-pervading (vibhuḥ). Being and non-being (bhāva-abhāvau) take repose (pratiṣṭhām…adhigacchataḥ) 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) Light (reposes) (saḥ) on the Amazement of Awareness (cit-camat-kṛtau) that is free of all dependency (sakala-apekṣā-śūnyāyām). || 3/106ab ||
And (api) that Amazement (sā) rests (viśrāmyati) naturally (svataḥ) on the Highest State of Resting (para-viśrānti-paryante), in which impressions, causing 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 (viśrāntiḥ) after consuming (grasanīkṛtya) the (tān) saṃskāra-s that are filled with impressions (vāsanā-vedha-saṃskārāḥ), and which (ye) remain (sthitāḥ) even (api) on the stage called ‘Resting on Supreme Light’ (para-prakāśa-viśrānti-daśāyām), and marked by 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) dissolves (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 in which (yā) this resting rests (viśrānti-viśrāntiḥ) is said to be (iṣyate) the (tat) Nature of the Goddess (devī-rūpam). || 3/110 ||
इत्थं सूक्ष्मेक्षितारूपो भेदो’ यं परमेशयोः ।
ऐक्येऽपि दर्शितः सम्यक्प्रतीतिपरिशुद्धये ॥३/१११॥
Itthaṃ sūkṣmekṣitārūpo 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 (sūkṣma-īkṣitā-rūpaḥ) even (api) in Their Oneness (aikye), is explained (darśitaḥ) for the purification of perfect understanding (samyak-pratīti-pari-śuddhaye). || 3/111 ||
इत्थं संवेदनापेक्षा रूपे ज्ञप्तौ च सर्वथा ।
विश्वस्येति कथं पूर्वमुत्पत्तिरिति संशयं ॥३/११२॥
Itthaṃ saṃvedanāpekṣā rūpe jñaptau ca sarvathā |
Viśvasyeti kathaṃ pūrvamutpattiriti saṃśayaṃ || 3/112 ||
Thus (ittham), a doubt can arise (saṃśayam…iti):
How (katham) the universe (viśvasya…iti) emerges (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 स्फुरत्तासारसुन्दरं ॥३/११३॥
परप्रकाशविश्रान्तिर्यत्र विश्राम्यति स्वयं ।
तद्देवीरूपमत्रान्तः प्रथमस्पन्दनात्मना ॥३/११४॥
Chettuṃ vyomeśvarīcakraṃ sphuṭamatra prakāśyate |
Nirāvaraṇacitsindhau sphurattāsārasundaraṃ || 3/113 ||
Paraprakāśaviśrāntiryatra viśrāmyati svayaṃ |
Taddevīrūpamatrāntaḥ prathamaspandanātmanā || 3/114 ||
To dispel (such 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) ‘Resting in Supreme Light’ (para-prakāśa-viśrāntiḥ) Itself (svayam) reposes (viśrāmyati). The (tat) Nature of the Goddess (devī-rūpam) shines there (atra…antaḥ) as the Nature of Primordial Vibration (prathama-spandana-ātmanā). || 3/113-114 ||
पञ्चाकाशमयं चक्रं विश्वबीजं तथोदितं ।
सर्वापेक्षाविरहितं स्वोच्चलत्तास्वरूपकं ॥३/११५॥
Pañcākāśamayaṃ cakraṃ viśvabījaṃ tathoditaṃ |
Sarvāpekṣāvirahitaṃ svoccalattāsvarūpakaṃ || 3/115 ||
Therefore (tathā), the Wheel (cakram), which consists of the five voids (pañca-ākāśa-mayam), and is the seed of the world (viśva-bījam), emerges (uditam) as one’s expanded nature (sva-uccalattā-svarūpakam), free of all dependencies (sarva-apekṣā-virahitam). || 3/115 ||
तत्रापि चान्यत्संवित्खमन्येषां नभसां परं ।
तन्मयं च तदुत्तीर्णं व्यापकत्वेन वर्तते ॥३/११६॥
Tatrāpi cānyatsaṃvitkhamanyeṣāṃ nabhasāṃ paraṃ |
Tanmayaṃ ca taduttīrṇaṃ vyāpakatvena vartate || 3/116 ||
Nevertheless (tatra…api), there is another (ca…anyat) Sky of Consciousness (saṃvit-kham), which is composed of the manifested world (tat-mayam) yet (ca) transcends it (tat-uttīrṇam). Existing (vartate) as Universal Pervasion (vyāpakatvena), It is superior (param) to any other (anyeṣām) heavens --states-- (nabhasām). || 3/116 ||
प्रथमप्रतिभारूपा व्योमेशी सेयमुच्यते ।
खेचर्यादिस्वरूपं यत्तदस्या एव जृम्भितं ॥३/११७॥
Prathamapratibhārūpā vyomeśī seyamucyate |
Khecaryādisvarūpaṃ yattadasyā eva jṛmbhitaṃ || 3/117 ||
This (iyam) manifestation 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 देवीपञ्चकमञ्चितं ।
स्वातन्त्र्योल्लासकोद्रेकप्राधान्यात्पृथगुच्यते ॥३/११८॥
Pratyekaṃ sāmarasyena devīpañcakamañcitaṃ |
Svātantryollāsakodrekaprādhānyātpṛthagucyate || 3/118 ||
The five Goddesses (devī-pañcakam) are honoured (añcitam) one by one (pratyekam) but without distinction (sāmarasyena), and 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), experienced (anubhūyate) one after the other (pratyekam) as subtle (sūkṣmayā) activities (vṛttyā) suitable to them (svaucityena). || 3/119 ||
इत्थं प्रत्येकविषये पञ्चानुभवबृंहितं ।
सामरस्यात्मना सर्वं देवीचक्रं प्रकाशते ॥३/१२०॥
Itthaṃ pratyekaviṣaye pañcānubhavabṛṃhitaṃ |
Sāmarasyātmanā sarvaṃ devīcakraṃ prakāśate || 3/120 ||
Therefore (ittham), the Wheel of the Goddess (devī-cakram), nourished by the fivefold perception (pañca-anubhava-bṛṃhitam) of each sense-objects (prati-eka-viṣaye), shines (prakāśate) as perfect unity (sāmarasya-ātmanā) in the from of the universe (sarvam). || 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), the fivefold (pañca-ātmakam) universe (viśvam), which (yat) is perceived (siddham) in one’s personal experience (sva-anubhavena), has been explained (tat-uktam) previously (pūrvam) as the very self of perception (saṃvit-ātmanā), appearing as the fivefold Sky (pañca-ākāśa-tayā). || 3/121 ||
परप्रकाशप्राधान्याच्चिदाद्यं शक्तिपञ्चकं ।
परविश्रान्तिविश्रान्तिप्राधान्यात्त्विदमिष्यते ॥३/१२२॥
Paraprakāśaprādhānyāccidādyaṃ śaktipañcakaṃ |
Paraviśrāntiviśrāntiprādhānyāttvidamiṣyate || 3/122 ||
Because of the predominance of Supreme Light (para-prakāśa-prādhānyāt), the five Powers manifest (śakti-pañcakam), beginning with Cit or Consciousness (cit-ādyam). And (tu) these five Powers (idam) are known (iṣyate) when resting in Supreme Repose is predominant (para-viśrānti-viśrānti-prādhānyāt). || 3/122 ||
व्यापकत्वं च नित्यत्वं पूर्णत्वं सर्ववेदितां ।
सर्वकर्तृत्वमित्येतत्शक्तिपञ्चकलक्षणं ॥३/१२३॥
Vyāpakatvaṃ ca nityatvaṃ pūrṇatvaṃ sarvaveditāṃ |
Sarvakartṛtvamityetatśaktipañcakalakṣaṇaṃ || 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 परं ।
ज्ञानाधिकत्वात्सिद्धेस्तु स तु चिन्मात्रलक्षणः ॥३/१२४॥
Svarūpalābho viśvasya pūrvaṃ jñaptistataḥ paraṃ |
Jñānādhikatvātsiddhestu sa tu cinmātralakṣaṇaḥ || 3/124 ||
At first (pūrvam), understanding the Essential Nature (sva-rūpa-lābhaḥ) of the universe emerges (viśvasya). Then (tataḥ…param), Realization occurs (jñaptiḥ). And since realization (siddheḥ…tu) is full of knowledge, or perception (jñāna-ādhikatvāt), the essential nature of the universe (saḥ…tu) is characterized by Consciousness alone (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) exists as the very self of perception (saṃvit-ātmanā). It shines forth (sphuritam) as the limited being (paśu-ātmakena) according to the very nature of the power of difference/Supreme Power (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 Goddesses) (cakra-pañcaka-viṣphāraḥ), consisting of Vyomesī and others, (vyoma-īśī-ādi-mayaḥ), abides (sthitaḥ) as the Self-revealing, blissful nature of Consciousness, characterized by the sequence of vibrating centers (sva-prakāśa-ātmaka-ānanda-sphūrti-bindu-krama-ātmakaḥ). || 3/126 ||
अक्रमोऽपि क्रमात्मायमुपदेशभुवि स्थितः ।
तत्तत्प्रतीतिवैचित्र्यविभागप्रतिपादनात् ॥३/१२७॥
Akramo'pi kramātmāyamupadeśabhuvi sthitaḥ |
Tattatpratītivaicitryavibhāgapratipādanāt || 3/127 ||
Though (api) it is non-sequential in its true essence (akramaḥ), this (ayam) sequential reality (krama-ātmā) is established (sthitaḥ) in the realm of instructions (upa-deśa-bhuvi), for it clarifies the diversity of various perceptions (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 ||
The (tat) Nature (rūpam) of Consciousness (saṃvidaḥ) alone (eva) is throbbing (saṃsphurat) as fivefold (pañcā-ātmatvena). The first (pūrvam) is that which is pulsating by maintaing unity (sāmarasya-ātmanā). It is known (ucyate) as the Wheel of Vyomeśī (vyomeśī-cakram). || 3/128 ||
गुरोः स्वरूपमेतच्च सर्वावरणभेदकं ।
परस्वरूपविश्रान्तिसमावेशनतत्परं ॥३/१२९॥
Guroḥ svarūpametacca sarvāvaraṇabhedakaṃ |
Parasvarūpaviśrāntisamāveśanatatparaṃ || 3/129 ||
And (ca) this Wheel (etat) is the Essential Nature (sva-rūpam) of the Guru (guroḥ), which eliminates all coverings (sarva-āvaraṇa-bhedakam), as It alone is devoted to bestowing absorption into that Repose which is attained in the Supreme Essential Nature (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. occurs (deha-ādi-āvaraṇa-kṣayaḥ). Since Spiritual growth (saṃrūḍhiḥ) happens through Worship (pūjanena…tu); hence (ataḥ), this Wheel (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 (in this chapter) (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 श्रीमहानयप्रकाशे व्योमेश्वरीचक्रनिरूपणं नाम तृतीयोल्लासः॥
Iti śrīmahānayaprakāśe 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
नानानुभवविलासप्रसरणबीजस्वरूपमविभिन्नं ।
ज्ञात्वा स्वयुक्तिगर्भं प्रकाशचक्रक्रमं तनुमः ॥४/१॥
Nānānubhavavilāsaprasaraṇabījasvarūpamavibhinnaṃ |
Jñātvā svayuktigarbhaṃ prakāśacakrakramaṃ tanumaḥ || 4/1 ||
After understanding (jñātvā) the undivided (avibhinnam) Essential Nature of the Seed that manifests as the play of various experiences (nānā-anubhava-vilāsa-prasaraṇa-bīja-svarūpam), we display the sequence called the Prakāśacakra, the Wheel of Light (prakāśa-cakra-kramam), filled with its own specific way of reasoning (sva-yukti-garbham). || 4/1 ||
पञ्चात्मकं स्वचक्रं यत्प्रथितं संविदात्मना ।
ज्ञानक्रियात्मकत्वेन प्रत्येकं तद्द्विधा मतं ॥४/२॥
Pañcātmakaṃ svacakraṃ yatprathitaṃ saṃvidātmanā |
Jñānakriyātmakatvena pratyekaṃ taddvidhā mataṃ || 4/2 ||
One’s fivefold Wheel (tat…sva-cakram…pañca-ātmakam), which (yat) expands (prathitam) as perception (saṃvid-ātmanā), is understood (matam) to be twofold in each of its aspects (pratyekam…tat-dvidhā), as it is of the nature of ‘knowledge’ and ‘action’ (jñāna-kriyā-ātmaka-tvena). || 4/2 ||
बुद्धिकर्मेन्द्रियव्रातौ स्थितौ ज्ञानक्रियात्मना ।
दशधाप्याप्तिसारत्वात्तयोरपि परिस्फुटं ॥४/३॥
Buddhikarmendriyavrātau sthitau jñānakriyātmanā |
Daśadhāpyāptisāratvāttayorapi parisphuṭaṃ || 4/3 ||
These two groups of the organs of cognition and action (buddhi-karma-indriya-vrātau) exist (sthitau) as ‘knowledge’ and ‘action’ (jñāna-kriyā-ātmanā). Though tenfold (daśa-dhā…api), these two groups manifest clearly as essentially one (parisphuṭam…āpti-sāra-tvāt…tayoḥ…api). || 4/3 ||
आश्रये बुद्धिमनसी स्थिते सामान्यरूपतः ।
एवं द्वादशकं यत्र प्रकाशकलिलात्मकं ॥४/४॥
Āśraye buddhimanasī sthite sāmānyarūpataḥ |
Evaṃ dvādaśakaṃ yatra prakāśakalilātmakaṃ || 4/4 ||
The intellect and the mind (buddhi-manasī) rest (sthite) on the same 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-kalila-ātmakam). || 4/4 ||
अविभिन्नतयोत्पन्ननिर्विकल्पमयप्रथं ।
प्रकाशचक्रपूज्यं * * * द्वादशधा स्थितं ॥४/५॥
Avibhinnatayotpannanirvikalpamayaprathaṃ |
Prakāśacakrapūjyaṃ * * * dvādaśadhā sthitaṃ || 4/5 ||
Which is to be worshipped in the Wheel of Prakāśa or Light (prakāśa-cakra-pūjyam) as one undivided reality (avibhinna-tayā) is perception, which remains twelvefold, and is imbued with acquired thoughtlessness (utpanna-nirvikalpa-maya-pratham…dvādaśadhā…sthitam). || 4/5 ||
संवित्कदम्बकगुहास्थितं सिद्धनिषेवितं ।
प्रकाशमात्रप्राधान्यादन्वर्थं नामतः स्थितं ॥४/६॥
Saṃvitkadambakaguhāsthitaṃ siddhaniṣevitaṃ |
Prakāśamātraprādhānyādanvarthaṃ nāmataḥ sthitaṃ || 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 pure Prakāśa or Light (of perception) (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). For a perfect clarification of the Essence of the twelve senses (dvādaśa-ātmā-viśuddhaye), they are to be known (jñeyāḥ) through the treasure of Attention (avadhāna-dhanaiḥ). || 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, occuring 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 (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 ||
For It is predominantly Internal Vibration (antaḥ-spanda-pradhānatvāt, Khecarī (khecaryāḥ) emerges (viṣphāraḥ) as moving (carantyāḥ…eva) in the unveiled (nirāvaraṇa-ātmani) Sky of Consciousness (khe), as the Essence of the twelve senses (dvā-daśa-ātmanā). || 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 emergence occurs (udayaḥ) as the twelve senses (dvā-daśa-ātmatayā) in the form of perception (pramāṇa-rūpeṇa), and this (emergence) is marked by the appearance of ‘something’ (kiñcid-udreka-lakṣaṇaḥ). || 4/13 ||
अत्र दत्तावधानानां देशकालक्रियात्मनः ।
कालक्रमस्य सहसा ग्रासो भवति योगिनां ॥४/१४॥
Atra dattāvadhānānāṃ deśakālakriyātmanaḥ |
Kālakramasya sahasā grāso bhavati yogināṃ || 4/14 ||
For attentive yogin-s (datta-avadhānānām…yoginām), there (atra) manifests (bhavati) a spontaneous (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), the (saḥ) twelvefold nature (dvā-daśa-ātmā) of this (asya) temporal succession (kāla-kramasya) emerges (udbhavaḥ) in this manner (evam), and suddenly (sahasā) transforms into a river (avaniḥ), which (yaḥ) ultimately consumes everything previously settled (sat-niviṣṭa-anta-grāsena). || 4/16 ||
इति कथितमुदारयुक्तियोगादनुभवभूमिगतं प्रकाशचक्रं ।
गुरुवरमुखसम्प्रदायगम्यं
परमसमाधिमतामतन्द्रितं स्यात् ॥४/१७॥
Iti kathitamudārayuktiyogādanubhavabhūmigataṃ prakāśacakraṃ |
Guruvaramukhasampradāyagamyaṃ
paramasamādhimatāmatandritaṃ syāt || 4/17 ||
This is (iti) the Wheel of Prakāśa or Light (prakāśa-cakram), explained (kathitam) according to its proper way of reasoning (udāra-yukti-yogāt), in connection with the stage of perception (anubhava-bhūmi-gatam). (This Wheel) is to be perceived through 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). However, they do not (na…ca) bestow amazement (camat-kṛtayaḥ…hi) in the previous Wheel (yasmin). Now (adhunā), we indeed talk about this (tat…idam…pravacmaḥ) Ānandacakra, the Wheel of Bliss (ānanda-cakram), since manifestation is composed of objects that are none other then one’s own Self (svātma-prameya-maya-nirmita-pūrṇa-bhāvāt). || 5/1 ||
प्रकाशचक्रं यत्पूर्वं प्रमाणाद्विनिरूपितं ।
विषयाभोगविभवा प्रसृतेच्छास्य पूर्यते ॥५/२॥
Prakāśacakraṃ yatpūrvaṃ pramāṇādvinirūpitaṃ |
Viṣayābhogavibhavā prasṛtecchāsya pūryate || 5/2 ||
The Wheel of Prakāśa or Light (prakāśa-cakram) was (yat) 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 emerges (prasṛtā) as the desire (icchā) of the Prakāśacakra (asya), is to be fulfilled (pūryate). || 5/2 ||
तन्मात्राभूतरूपं च संविदाश्यानतामयं ।
पञ्चात्मकं यद्विषयस्वरूपमनुभूयते ॥५/३॥
Tanmātrābhūtarūpaṃ ca saṃvidāśyānatāmayaṃ |
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) reality of the sense-objects (viṣaya-sva-rūpam). || 5/3 ||
तत्र संविन्मरीचीनां बुद्धिकर्मेन्द्रियात्मनां ।
विषयाभोगनिर्ज्ञातनिर्विकल्पप्रतिष्ठिते ॥५/४॥
ऐकध्याद्बुद्धिमनसोर्य एकादशधोद्यमः ।
षोडशात्मा स सञ्जातो विषयाभोगपूरणात् ॥५/५॥
Tatra saṃvinmarīcīnāṃ buddhikarmendriyātmanāṃ |
Viṣayābhoganirjñātanirvikalpapratiṣṭhite || 5/4 ||
Aikadhyādbuddhimanasorya ekādaśadhodyamaḥ |
Ṣoḍaśātmā sa sañjāto viṣayābhogapūraṇāt || 5/5 ||
There (tatra), when the Rays of Consciousness (saṃvit-marīcīnām) - manifesting as the organs of knowledge and action (buddhi-karma-indriya-ātmanām) are established in choiceless awareness, which perfectly understands the enjoyment of the objects (viṣaya-ābhoga-nirjñāta-nirvikalpa-pratiṣṭhite), an (saḥ) elevenfold emergence occurs (ekādaśadhā-udyamaḥ) through (yaḥ) the union of intellect and mind (buddhi-manasoḥ…aikadhyāt). When combined with the fulfillment of the enjoyment of sense-objects (viṣayā-ābhoga-pūraṇāt), the sixteenfold (Wheel) (ṣoḍaśa-ātmā) emerges (sañjātaḥ). || 5/4-5 ||
आनन्दचक्रं तदिदं षोडशात्मतया स्थितं ।
चिन्मरीचिचमत्कारप्रमेयोल्लेखदन्तुरं ॥५/६॥
Ānandacakraṃ tadidaṃ ṣoḍaśātmatayā sthitaṃ |
Cinmarīcicamatkāraprameyollekhadanturaṃ || 5/6 ||
This (tat…idam) is the Ānandacakra, the Wheel of Bliss (ānanda-cakram), which has (sthitam) sixteenfold nature (ṣoḍaśa-ātmatayā). It is full of the manifestation of objects, which invoke amazement in the Rays of Consciousness (cit-marīci-camat-kāra-prameya-ullekha-danturam). || 5/6 ||
स्वस्वरूपापरित्यागात्प्रमेयीकरणं हि यत् ।
स्वात्मनो दुर्घटैश्वर्यप्रतिपादनलक्षणं ॥५/७॥
Svasvarūpāparityāgātprameyīkaraṇaṃ hi yat |
Svātmano durghaṭaiśvaryapratipādanalakṣaṇaṃ || 5/7 ||
When one’s True Nature is thoroughly rejected (sva-sva-rūpā-pari-tyāgāt), objectivity is produced (prameyī-karaṇam…hi). It (yat) is marked by the emergence of the Sovereignty of one’s Self, though it is difficult to grasp (durghaṭa-aiśvarya-prati-pādana-lakṣaṇam…sva-ātmanaḥ). || 5/7 ||
अनेन परिपूर्णत्वादिच्छाभोग्यस्य सर्वतः ।
महानन्दप्रधानत्वाच्चक्रमानन्दसंज्ञितं ॥५/८॥
Anena paripūrṇatvādicchābhogyasya sarvataḥ |
Mahānandapradhānatvāccakramānandasaṃjñitaṃ || 5/8 ||
Because it fulfills (pari-pūrṇatvāt) the desire (of the Prakāśacakra) with objects of enjoyment (icchā-ābhogyasya) on all levels of perception (sarvataḥ) this way (anena), and because it is mainly composed of great bliss (mahā-ānanda-pradhānatvāt), this Wheel (cakram) is called Ānanda (ānanda-saṃjñitam). || 5/8 ||
अत्रापि दत्तचित्ता ये भवन्ति ज्ञानशालिनः ।
विषया एव एतेषां भवेत्संवित्स्वरूपभूः ॥५/९॥
Atrāpi dattacittā ye bhavanti jñānaśālinaḥ |
Viṣayā eva eteṣāṃ bhavetsaṃvitsvarūpabhūḥ || 5/9 ||
But even there (atra…api), only those become (bhavanti) endowed with knowledge (jñāna-śālinaḥ) who are (ye) deeply attentive (datta-cittāḥ). If they are, all the objects of the senses (viṣayāḥ…eva…eteṣām) shine to them (bhavet) as the product of the very 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 ||
Here (atra), when all forms (sarva-ākāram) of the essential nature of the universe (viśva-svarūpasya) are absorbed (samāpanāt), even though (api) it is essentially enjoyment (carvaṇa-ātmā), saṃhāra or withdrawal (saṃhāraḥ) emerges (uditaḥ) immediately (na…antarīyatayā). || 5/10 ||
सामरस्यक्रियोद्रेकान्निष्पन्नेऽन्तर्जगद्भरे ।
विषयाभोग औत्सुक्यं मरीचीनां निवर्तते ॥५/११॥
Sāmarasyakriyodrekānniṣpanne'ntarjagadbhare |
Viṣayābhoga autsukyaṃ marīcīnāṃ nivartate || 5/11 ||
When one’s internal world is maintained (antar-jagat-bhare) perfectly (niṣpanne) due to the intensification of the activity of oneness (sāmarasya-kriyā-udrekāt), eagerness (autsukyam) for the enjoyment of sense-objects (viṣayā-ābhogaḥ) is withdrawn (nivartate) from the Rays (marīcīnām). || 5/11 ||
चिच्छक्तिभूतायामस्यामिच्छात्मन्युदितो भुवि ।
चरन्त्या एव विष्फारो भूमय्याः षोडशात्मकः ॥५/१२॥
Cicchaktibhūtāyāmasyāmicchātmanyudito bhuvi |
Carantyā eva viṣphāro bhūmayyāḥ ṣoḍaśātmakaḥ || 5/12 ||
In this (asyām) reality (bhuvi), which is essentially Divine Will (icchā-ātmani), and composed of the Power of Consciousness (cit-śakti-bhūtāyām), the sixteenfold (ṣoḍaśa-ātmakaḥ) expansion (viṣphāraḥ) emerges (uditaḥ) as the stages (bhūmayyāḥ), merely (eva) by moving there (carantyāḥ). || 5/12 ||
आनन्दचक्रस्य यथोपपत्तिप्रदर्शितं स्वानुभवस्वरूपं ।
समाधिलाभाय सदैव भूयाद्भावोपभोगेन महाजनस्य ॥५/१३॥
Ānandacakrasya yathopapattipradarśitaṃ svānubhavasvarūpaṃ |
Samādhilābhāya sadaiva bhūyādbhāvopabhogena mahājanasya || 5/13 ||
The Essential Nature of one’s perception (sva-anubhava-sva-rūpam) has been pointed out as the emergence (yathā…upapatti-pradarśitam) of the Ānandacakra, the Wheel of Bliss (ānanda-cakrasya) for the sake of the perpetual attainment of Samādhi (samādhi-lābhāya…sadā…eva). Let there be success (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 ||
Where (yatra) the Rays of perception (raśmīnām), which enjoy the manifestation of the grandeour of the universe (viśva-vibhava-ullāsa-upa-bhoga-ātmanām) dissolve (vilayaḥ…bhavet) through an inspiration of turning back from it (āvṛtti-vaśena) is the naturally arising (akṛtrima-tame) formation known as ahaṃkāra or false-I (ahaṅkāra-rūpe). After meditating (dhyātvā) on the mastery of the method of consuming its activities that appear in their specific moments (tat-tat-kāla-kalā-kalāpa-kabala-vyāpāra-pāraṅgamam); the Mūrticakra, the Wheel of Embodiment (mūrti-cakram…ucitam) now (samprati) expands (tanyate). || 6/1 ||
आनन्दचक्रं यदिदं षोडशात्मनिरूपितं ।
विश्रान्तिरुदिता तस्य प्रत्यावृत्त्या प्रमातरि ॥६/२॥
Ānandacakraṃ yadidaṃ ṣoḍaśātmanirūpitaṃ |
Viśrāntiruditā tasya pratyāvṛttyā pramātari || 6/2 ||
This (idam) Ānandacakra (ānanda-cakram) is that 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, the subject (pramātṛ-rūpasya) is experienced (anubhūyate) here (atra) in an embodied or incarnated form (mūrta-tā). This form is a stage which provides the purpose for all practical aspects of worldly existence (sakala-pra-yoga-artha-daśa-ātmanaḥ), and this is referred to as ‘ahaṅkāra’, the created I (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 (bahiḥ-mukha-marīcīnām) is predominant (prādhānye), the invisible (avyakta-rūpaḥ) ahaṅkāra (ahaṅkāraḥ) arises (bhavet). What (saḥ…yaḥ) is clearly (sphuṭam) established (sthitaḥ) here (atra) is what we call the embodied form (mūrtaḥ). || 6/4 ||
प्रमाणरूपः प्रथमं द्वादशात्मा यतः स्थितः ।
कालसृष्टिमयः स्फारो मरीचीनां चिदुत्कटः ॥६/५॥
विषयाभोगरूपेण कामेनास्य प्रपूर्यते ।
बहिर्मुखे वा यदतः कालकामात्मकं जगत् ॥६/६॥
निष्पन्ने जगतो रूपे कालकामक्रमात्मके ।
Pramāṇarūpaḥ prathamaṃ dvādaśātmā yataḥ sthitaḥ |
Kālasṛṣṭimayaḥ sphāro marīcīnāṃ cidutkaṭaḥ || 6/5 ||
Viṣayābhogarūpeṇa kāmenāsya prapūryate |
Bahirmukhe vā yadataḥ kālakāmātmakaṃ jagat || 6/6 ||
Niṣpanne jagato rūpe kālakāmakramātmake |
Since (yataḥ) the Rays (marīcīnām) are expanded (sphāraḥ) and established (sthitaḥ) first (prathamam) as the twelvefold nature (dvādaśa-ātmā) of cognition (pramāṇa-rūpaḥ), which consists of the manifestation of Time (kāla-sṛṣṭi-mayaḥ), endowed with perception (cit-utkaṭaḥ); now (ataḥ), (this perception) is to be filled (prapūryate) with its (asya) desire (kāmena) as the enjoyment of sense-objects (viṣaya-ābhoga-rūpeṇa). In other words (vā), when extroversion (bahiḥ-mukhe) arises (niṣpanne), the (yat) world (jagat) is marked by time and desire (kāla-kāma-ātmakam), for extroversion itself is the nature (rūpe) of the world (jagataḥ), and it is marked by the cycle of time and desire (kāla-kāma-krama-ātmake). || 6/5-7ab ||
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 (marīciṣu) are not interested in the perception of sense-objects (viṣaya-ābhoga-viṣphāra-viṣaṇṇāsu), the seventeenfold (saptadaśaḥ) leader (vināyakaḥ) of the sixteenfold (ṣoḍaśānām) Rays (emerges) (marīcīnām), intent upon grasping the moment of an encounter with its true nature (sva-sva-rūpa-melana-ābhāsa-tat-paraḥ), by turning back to it (prati-āvṛttyā). || 6/7cd-8 ||
प्रमातृरूपोऽहङ्कारो मूर्तत्वेन समुत्थितः ।
सप्तदशात्म तदिदं मूर्तिचक्रं विमृश्यतां ॥६/९॥
Pramātṛrūpo'haṅkāro mūrtatvena samutthitaḥ |
Saptadaśātma tadidaṃ mūrticakraṃ vimṛśyatāṃ || 6/9 ||
The ahaṃkāra (ahaṅkāraḥ) assumes the form of the subject (pramātṛ-rūpaḥ), and arises (samutthitaḥ) as an embodiment of personification (mūrtatvena). This is the (tat…idam) seventeenfold (saptadaśātmā) Mūrticakra (mūrti-cakram), which is to be investigated (vimṛśyatām). || 6/9 ||
कामोपभोगकालात्मग्राससाहसतत्परं ।
तत्तत्प्रतीतिवैचित्र्यवासनालयभूमिगं ॥६/१०॥
Kāmopabhogakālātmagrāsasāhasatatparaṃ |
Tattatpratītivaicitryavāsanālayabhūmigaṃ || 6/10 ||
The Mūrticakra (tat) is intent upon the spontaneous consuming of time, which manifests as the enjoyment of desire (kāma-upa-bhoga-kāla-ātmā-grāsa-sāhasa-tat-param), and thus enters a stage where the various impressions which arise from diverse experiences of desires dissolve (tat-pratīti-vaicitrya-vāsanā-laya-bhūmi-gam). || 6/10 ||
पूर्वं बहिर्मुखात्मा यो मरीचीनां चयो भवेत् ।
इदानीं स समापन्नो मातृमेलापभाजनं ॥६/११॥
Pūrvaṃ bahirmukhātmā yo marīcīnāṃ cayo bhavet |
Idānīṃ sa samāpanno mātṛmelāpabhājanaṃ || 6/11 ||
Prior to this moment (pūrvam), all (cayaḥ) the Rays (marīcīnām) are (bhavet) extroverted (bahiḥ-mukha-ātmā); but now (idānīm), they give up extroversion (saḥ…samāpannaḥ) and participate in an encounter with the true subject (mātṛ-melāpa-bhājanam). || 6/11 ||
कालसृष्टिमयं मानं मेयं कामक्रियात्मकं ।
एतद्द्वयं यत्र लीनं सामरस्येन वर्तते ॥६/१२॥
बीजभावात्मना सैषा कालग्रासप्रनालिका ।
आवासनेन सहसा मूर्तिचक्रेऽनुभूयते ॥६/१३॥
Kālasṛṣṭimayaṃ mānaṃ meyaṃ kāmakriyātmakaṃ |
Etaddvayaṃ yatra līnaṃ sāmarasyena vartate || 6/12 ||
Bījabhāvātmanā saiṣā kālagrāsapranālikā |
Āvāsanena sahasā mūrticakre'nubhūyate || 6/13 ||
Cognition (mānam) consists of the manifestation of time (kāla-sṛṣṭi-mayam). Objects of such cognition (meyam) are marked by the activities of desire (kāma-kriyā-ātmakam). (What we call) the Mūrticakra (mūrticakre) is where (yatra) this (etat) pair (dvayam) dissolves (līnam) and exists (vartate) in unity (sāmarasyena) as the seed of manifestation (bīja-bhāva-ātmanā). This (eṣā) is the flow of Kālagrāsa, the consuming of time (sā…kāla-grāsa-pranālikā), experienced (anubhūyate) as a sudden (sahasā) Repose (āvāsanena). || 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 manifests (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) exist (syāt) as the cause of mental agitation (kalanā-ātmakaḥ)? Without having mental agitation as its essence (kalanā-ātmaka-tā-varjyam), how (katham) could desire (kāmasya) arise (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 emerge (samutthitau) from that desireless (akāmāt) nature (rūpāt) which is not divided by time (akāla-kalitāt). || 6/16 ||
तयोः कवलनं यत्र प्रत्यावृत्त्या भवेत्स्फुटं ।
तद्विश्वग्रासरसिकं स्वरूपं परमेशितुः ॥६/१७॥
Tayoḥ kavalanaṃ yatra pratyāvṛttyā bhavetsphuṭaṃ |
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) devoured (kavalanam…bhavet) by turning back (to the true subject) (prati-āvṛttyā), for this devouring is devoted to consuming the world (viśva-grāsa-rasikam). || 6/17 ||
एतत्प्रमेयानुगमात्कालकाममयं द्वयं ।
बाह्यं ददाह शिखिनां स्थूलरूपधरो हरः ॥६/१८॥
Etatprameyānugamātkālakāmamayaṃ dvayaṃ |
Bāhyaṃ dadāha śikhināṃ sthūlarūpadharo haraḥ || 6/18 ||
This (etat) pair (dvayam) of time and desire (kāla-kāma-mayam) emerges when objects are pursued (prameya-anugamāt). Hara, the Destroyer (haraḥ), the Holder of gross forms (sthūla-rūpa-dharaḥ) sets the external on fire (bāhyam…dadāha) for those who have reached the summit of this 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), ahaṃkāra (ahaṅkāraḥ) alone (eva), which (yaḥ) is the (saḥ) creator (nirmātā) of both time and desire (kāla-kāmayoḥ), withdraws and consumes (saṃhartā) time and desire (kāla-kāmayoḥ) within itself (antaḥ) by turning back (to the true subject) (prati-āvṛttyā). || 6/19 ||
अहङ्कारस्य मूर्तत्वप्राधान्यान्मूर्तिसंज्ञितं ।
चक्रं सप्तदशमयक्रममेलापसुन्दरं ॥६/२०॥
Ahaṅkārasya mūrtatvaprādhānyānmūrtisaṃjñitaṃ |
Cakraṃ saptadaśamayakramamelāpasundaraṃ || 6/20 ||
Since ahaṅkāra is primarily a mūrti, a personified form (ahaṅkārasya…mūrtatva-prādhānyāt), this wheel (cakram) is termed Mūrti (mūrti-saṃjñitam). Its charm lies in its 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 ||
This Wheel (cakram) operates (pravartate) with respect (prati) to the difference (bhedam) between the names and forms (of various perceptions) (nāma-saṃsthānayoḥ), since perceptions (pratītīnām) naturally (svabhāvataḥ) assume such diversified forms (tat-tādṛśāt…vicitratvāt), || 6/21 ||
स्वसिद्धरूपप्राधान्यात्तत्र सिद्धतया स्थितिः ।
निर्मेययोगतः शक्तेर्योगिनीत्वेन सम्भवः ॥६/२२॥
Svasiddharūpaprādhānyāttatra siddhatayā sthitiḥ |
Nirmeyayogataḥ śakteryoginītvena sambhavaḥ || 6/22 ||
Since it establishes mostly by itself (sva-siddha-rūpa-prādhānyāt), accomplishment (siddhatayā) in this Mūrticakra (tatra) is present (sthitiḥ) as the appearance (sambhavaḥ) of Śakti (śakteḥ) in the form of a Yoginī (yoginītvena), for this wheel is none other than the yoga of subjectivity (nir-meya-yogataḥ). || 6/22 ||
परं रहस्यं कथितं किञ्चित्किञ्चित्क्वचित्क्वचित् ।
सर्वं सभयभीरुत्वान्नैकत्रैव प्रकाश्यते ॥६/२३॥
Paraṃ rahasyaṃ kathitaṃ kiñcitkiñcitkvacitkvacit |
Sarvaṃ sabhayabhīrutvānnaikatraiva prakāśyate || 6/23 ||
We just spoke (kathitam) the Supreme (param) Secret (rahasyam) which is disclosed little by little (kiñcit…kiñcit) in various places (kvacit…kvacit). Not (na) all secrets (sarvam) are revealed (prakāśyate) in just (eva) one book (ekatra) due to the fear of risking (too much revelation) (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 the subject and its perceived object (pūrvā-para-vedinaḥ), the Truth (vastu-tattvam) is illuminated (prakāśate) in this (asmin) Mahānayaprakāśa (mahā-ānaya-prakāśe) like fruit in their hands (hastāmalaka-vat). || 6/24 ||
इत्थं विश्वस्य संस्थानं प्रमात्रन्तं निरूपितं ।
गुरुदृक्पातपात्राणां संशयत्रासविच्छिदे ॥६/२५॥
Itthaṃ viśvasya saṃsthānaṃ pramātrantaṃ nirūpitaṃ |
Gurudṛkpātapātrāṇāṃ saṃśayatrāsavicchide || 6/25 ||
Therefore (ittham), when the terror of doubts of those who are worthy of the Guru’s Glance is eradicated (saṃśaya-trāsa-vicchide…guru-dṛk-pāta-pātrāṇām), the existence (saṃsthānam) of the universe (viśvasya) is realized (nirūpitam) as being 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 emerges (bahiḥ) in the form of cognition, its objects, and its perceiving subject (māna-meya-mātṛ-rūpatayā), in this order (yathā-kramam). It is the universe (viśvam), which bursts forth (prasṛtam) from the Wheel of Consciousness (kha-cakrāt), in accordance with the very 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 ||
For this (idam) alone (eva) was firmly established (sthitam) in the mind (cetasi) of the Stotrakāra --i.e. of Erakanātha, the author of the Kramastotram-- (stotra-kārasya), he taught (jagau) it (yat) in the hymn which teaches the cycle of perception --i.e. in the Kramastotram-- (saṃvit-stotraiḥ), by investigating the perceived objects through the cognitive process of the perceiver (samāloka-pramāṇa-artha-pramātṛtaḥ). || 6/27 ||
प्रत्यावृत्त्या वितन्वत्याः संहारस्यापि भक्षणं ।
देव्याः संहारभक्षिण्याः स्फार एषः सुसङ्गतः ॥६/२८॥
Pratyāvṛttyā vitanvatyāḥ saṃhārasyāpi bhakṣaṇaṃ |
Devyāḥ saṃhārabhakṣiṇyāḥ sphāra eṣaḥ susaṅgataḥ || 6/28 ||
When turning back (prati-āvṛttyā) from expansion (vitanvatyāḥ), withdrawal (saṃhārasya) is also (api) devoured (bhakṣaṇam). This (eṣaḥ) is the Expansion (sphāraḥ) of the Goddess (devyāḥ) Saṃhārabhakṣiṇī, the Devourer of Withdrawal (saṃhāra-bhakṣiṇyāḥ), in the form of charming or blissful union (susaṅgataḥ). || 6/28 ||
मूर्तिचक्रवरसम्प्रदायतः कालघट्टनमयी समन्ततः ।
संविदत्र परमार्थयोगिनां भासतामसमसाहसावनिः ॥६/२९॥
Mūrticakravarasampradāyataḥ
kālaghaṭṭanamayī samantataḥ |
Saṃvidatra paramārthayogināṃ
bhāsatāmasamasāhasāvaniḥ || 6/29 ||
May Consciousness (saṃvit) thoroughly (samantataḥ) devour time (kāla-ghaṭṭana-mayī) due to this oral explanation about the great Mūrticakra (mūrti-cakra-vara-sampradāya-taḥ), and shine (bhāsatām) now (atra) as the unequalled and sudden ground of Recognition (asama-sāhasā-avaniḥ) for Yogī-s who are fond of the Supreme (parama-artha-yoginām). || 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 Aggregate
अविकल्पविकल्पसंविदां सकलं वृन्दमनुज्झितक्रमं ।
उदयादिमयं यदन्तरे हठपाकेन गलत्यनारतं ॥७/१॥
अनुभूय गुरुप्रसादतः परविश्रान्तिदशामनुत्तरां ।
तदिदं समुदायपूर्वकं किल वृन्दक्रमचक्रमुच्यते ॥७/२॥
Avikalpavikalpasaṃvidāṃ sakalaṃ vṛndamanujjhitakramaṃ |
Udayādimayaṃ yadantare haṭhapākena galatyanārataṃ || 7/1 ||
Anubhūya guruprasādataḥ paraviśrāntidaśāmanuttarāṃ |
Tadidaṃ samudāyapūrvakaṃ kila vṛndakramacakramucyate || 7/2 ||
The entire (sakalam) aggregate (vṛndam) of the constantly present sequence (anujjhita-kramam) of thoughtless and thoughtfull perceptions (avikalpa-vikalpa-saṃvidām) - composed of emergence and the rest (udaya-ādi-mayam) - is that which (yat) continuously (anāratam) dissolves (galati) into the Heart (antare) with sudden force (haṭha-pākena) after experiencing (anubhūya) the Absolute (anuttarām) state of the Highest Repose (para-viśrānti-daśām) due to the Guru’s Grace (guru-prasādataḥ). It is noteworthy (kila) that this Vṛndacakra, the Wheel of the Process of the Aggregate (vṛnda-krama-cakram) was mentioned (ucyate) previously as the union (of all previous Wheels) (samudāya-pūrvakam). || 7/1-2 ||
प्रत्यक्षानुभवं श्रित्वा भूतभावमयं जगत् ।
पीठक्रमदृशा पूर्वं गुरुणा प्रतिपादितं ॥७/३॥
Pratyakṣānubhavaṃ śritvā bhūtabhāvamayaṃ jagat |
Pīṭhakramadṛśā pūrvaṃ guruṇā pratipāditaṃ || 7/3 ||
After resorting to (śritvā) direct sensory perception (pratyakṣa-anubhavam) - explained (prati-pāditam) first (pūrvam) by the Guru (guruṇā) according to the viewpoint found in the Method of the Pīṭha (pīṭha-krama-dṛśā), 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 all other possible causes are excluded (anya-hetu-nirāsena), (it is realized that) manifestation (samudbhavaḥ) emerges (unmagnaḥ) from its root (tasya…mūlāt) as the Wheel of Consciousness (kha-cakra-ātmatayā), and (atha) appears (prakāśitaḥ) as a fivefold reality (pañcātmā). || 7/4 ||
स्वप्रकाशकरान्तस्थस्फुटज्ञानक्रियात्मकः ।
प्रमाणात्मा द्वादशधा ततोऽपि प्रतिपादितः ॥७/५॥
Svaprakāśakarāntasthasphuṭajñānakriyātmakaḥ |
Pramāṇātmā dvādaśadhā tato'pi pratipāditaḥ || 7/5 ||
Then (tataḥ…api), the twelvefold pramāṇa or cognition (dvādaśadhā…pramāṇa-ātmā) is produced (pratipāditaḥ) as knowledge and action, shining clearly on the fingertip of one’s 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 termed Ānanda or Bliss (ānanda-ākhyaḥ), for it bestows Astonishment, caused by the perfection of Sovereignty, hard to attain though it is (durghaṭa-aiśvarya-pāripūrṇya-camatkṛteḥ). || 7/6 ||
ततो बहिर्मुखैश्वर्यतृप्तेरुपरमे सति ।
स्वप्रतिष्ठतया सृष्टिसंहारात्मा व्यवस्थितः ॥७/७॥
Tato bahirmukhaiśvaryatṛpteruparame sati |
Svapratiṣṭhatayā sṛṣṭisaṃhārātmā vyavasthitaḥ || 7/7 ||
Then (tataḥ), when extroverted Sovereignty is not satisfactory anymore (bahir-mukha-aiśvarya-tṛpteḥ…uparame…sati), the essence of both manifestation and dissolution (sṛṣṭi-saṃhāra-ātmā) appears (vyavasthitaḥ) established in itself (sva-pratiṣṭhatayā) || 7/7 ||
प्रत्यावृत्त्यात्मतश्चापि यत्र सर्वं प्रलीयते ।
मातुः सप्तदशस्यास्य मूर्तत्वेन समुद्भवः ॥७/८॥
Pratyāvṛttyātmataścāpi yatra sarvaṃ pralīyate |
Mātuḥ saptadaśasyāsya mūrtatvena samudbhavaḥ || 7/8 ||
And then (ataḥ…ca…api), through a returning process (pratyāvṛtti-ātmataḥ), the seventeenfold (saptadaśasya) subject (mātuḥ) emerges (samudbhavaḥ) as Mūrti or embodiment, a personification (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), during the ordinary operation (vyavahāra-daśā-krame) of individual existence (sarva-jantūnām), everyone (sarvaḥ…yaḥ) - even though (api) perceived (siddhaḥ…yaḥ) as an external phenomena (bahir-bhāvaḥ) - is marked by omniscience (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 ||
Despite (api) it is perceived (yat…siddham) here (iha) as external (bahiḥ) - composed of the perceived object, perception, and the perceiving subject (meya-māna-pramātṛ-ātmā); nothing would be apparent to anyone by any means (sidhyet…na…kasyacit...kathañcana) without (vinā) this Light (tat-prakāśam). || 7/10 ||
अतः प्रकाशनिष्पत्त्या निष्पत्तिर्यस्य कस्यचित् ।
परस्यापरनिष्ठत्वान्नत्वैक्यं चिज्जडात्मनोः ॥७/११॥
Ataḥ prakāśaniṣpattyā niṣpattiryasya kasyacit |
Parasyāparaniṣṭhatvānnatvaikyaṃ cijjaḍātmanoḥ || 7/11 ||
Therefore (ataḥ), it appears to anyone (kasyacit) whose (yasya) perfection (niṣpattiḥ) is brought about by 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 चिदात्मकं ॥७/१२॥
Ato yadviśvavaicitryaṃ jaḍātmaivānubhūyate |
Svollekharekhāsaṃsthānaṃ tatsvatantraṃ cidātmakaṃ || 7/12 ||
Consequently (ataḥ), the manifoldness of the world (viśva-vaicitryam) - experienced simply as the coagulation (of Consciousness) (jaḍa-ātmā…eva…anubhūyate) - is (tat) nothing but Consciousness (cit-ātmakam), which (yat) is free (sva-tantram) to establish itself as a continuous series of its own expansions (sva-ullekha-rekhā-saṃsthānam). || 7/12 ||
पराकाशात्स्पन्दनत इच्छातोऽथ यथाक्रमं ।
इन्द्रियद्वारतः पश्चाद्भावाभासः प्रवर्तते ॥७/१३॥
Parākāśātspandanata icchāto'tha yathākramaṃ |
Indriyadvārataḥ paścādbhāvābhāsaḥ pravartate || 7/13 ||
Moreover (atha), the manifestation of saṃsāra (bhāva-ābhāsaḥ) shines forth (pravartate) from the Supreme Sky (parākāśāt) through a sudden movement of impulse (spandanataḥ) and through Creative Will (icchātaḥ), in this order (yathā-kramam). Finally, it 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 स्वरूपप्रतिपादनं ॥७/१५॥
Bahiḥsiddhe'pi viṣaye pramātṝṇāṃ svabhāvataḥ |
Tadatra yāvadguruṇā viśvasyodayasaṃsthitiḥ || 7/14 ||
Saṃhṛtiḥ svasvabhāvaśca svasākṣitvena darśitaḥ |
Ataḥ sarvatra cakrāṇāṃ svarūpapratipādanaṃ || 7/15 ||
And (api) when the sense-objects (viṣaye) of all perceivers (pramātṝṇām) are naturally understood as external entities (bahiḥ-siddhe…svabhāvataḥ), the emergence and maintenance of the universe persist (udaya-saṃsthitiḥ…viśvasya) until (yāvat) the Guru (guruṇā) reveals (darśitaḥ) there (tat-atra) 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) arises (pravartate) from the standpoint of divinized perception (mahā-anubhāva-adhiṣṭhānāt), akin to the functioning of a waterwheel that continuously collects water with its buckets (āraghaṭṭa-ghaṭī-yantra-nyāyena…etāvataḥ…sadā). || 7/16 ||
जगतः सृष्टिसंहारौ भावाभावमयौ स्थितौ ।
अनेकक्रमयोगेनाप्याक्षिप्ते * * गोचरं ॥७/१७॥
Jagataḥ sṛṣṭisaṃhārau bhāvābhāvamayau sthitau |
Anekakramayogenāpyākṣipte * * gocaraṃ || 7/17 ||
The (ideas of the) manifestation and dissolution (sṛṣṭi-saṃhārau) of the world (jagataḥ) remain (sthitau) (the notions of) existence and non-existence (bhāva-abhāva-mayau), but (api) by means of various processes (aneka-krama-yogena), they are thrown away (ākṣipte) on the sphere of (one’s experience) (** 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) in front of (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 ||
(This continuous series of various manifestations and dissolutions) is (saḥ) saṃsāra (saṃsāraḥ), which though (tu) becomes Liberation itself (vimuktiḥ) when he turns back to his true nature (tat-svarūpa-viparyayaḥ). Therefore (tat-atra), while (yāvat) saṃsāra persists (saṃsāraḥ), 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 (bhāvanā-ālambanāt…na…api), nor through perceiving only the void (śūnya-mātra-upalambhataḥ); neither through attachment (vā…na…api…āgrahāt), nor through its absence (anāgrahāt). || 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 spiritually naked in the sense of being uncovered or expanded (asaṅkoca-apaṭa-ātmā). Other (sarvāḥ) descriptions of ‘liberation’ (vimuktayaḥ) from transmigratory existence emerge (saṃsāriṇyāḥ) under Its influence (yat-apekṣā-vaśāt). || 7/22 ||
एतदात्मनि विश्वस्य स्वस्वरूपविलापनं ।
सङ्कोचदलनाभ्यासाद्वासनालयभूमिगं ॥७/२३॥
Etadātmani viśvasya svasvarūpavilāpanaṃ |
Saṅkocadalanābhyāsādvāsanālayabhūmigaṃ || 7/23 ||
Spiritual nakedness essentially means (etat-ātmani) a dissolution of the universe into its true nature (viśvasya…sva-sva-rūpa-vilāpanam) leads to the stage where the latent impressions about the existence of a separated universe dissolve (vāsanā-laya-bhūmi-gam). This is achieved through the constant practice of breaking limitations apart (saṅkoca-dalana-abhyāsāt). || 7/22-23 ||
निरावरणताहेतोरतस्तत्प्रतिपत्तये ।
वृन्दक्रमस्य संस्थानं कथ्यते गुर्वनुग्रहात् ॥७/२४॥
Nirāvaraṇatāhetoratastatpratipattaye |
Vṛndakramasya saṃsthānaṃ kathyate gurvanugrahāt || 7/24 ||
Thus (ataḥ), to achieve that (tat-pratipattaye), the establishment (saṃsthānam) of the process of the Aggregate (vṛnda-kramasya) is narrated (kathyate) by the Grace of the Guru (guru-anugrahāt), for it is the cause of the attainment of the unveiled state (nirāvaraṇatā-hetoḥ). || 7/24 ||
स्वविमर्शावधानेनाप्याकालाग्निशिवावधि ।
विश्वस्य भावः सहसा स्वस्वरूपे विलीयते ॥७/२५॥
Svavimarśāvadhānenāpyākālāgniśivāvadhi |
Viśvasya bhāvaḥ sahasā svasvarūpe vilīyate || 7/25 ||
The existence (bhāvaḥ) of the universe (viśvasya) from Kālāgni (ākālāgni) up to Śiva (śiva-avadhi) suddenly (sahasā) dissolves (vi-līyate) into one’s essential nature (sva-svarūpe) only (api) through a firm attention to Self-awareness (sva-vimarśa-avadhānena). || 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 proponents of the “non-dualistic” materialism of the cārvāka-s (cārvāka-advaya-vādibhiḥ) think (pratipādyante) that the proponents of the Mahānaya, the (buddhist) Mahāyāna, and the Vedānta follow the same non-dualism (mahānaya-mahāyāna-vedānta-advaya-vādinaḥ…sadṛśāḥ). Such materialists are simply deluded (vipralambhyante) by the similar terms or expressions these systems utilize (like ‘non-duality’) (taiḥ…sadṛśaiḥ…abhidhāyakaiḥ), but (tu) in truth (arthāt), the meanings (arthāḥ) behind these terms (ye) are as distinct (bhedinaḥ) as an elephant is from a mosquito (hasti-maśaka-nyāyāt). || 7/27 ||
अतो नास्तिकतातत्त्वं चित्ते कृत्वा दुरात्मभिः ।
महानयोपदेशेन पात्येते स्वपरावधः ॥७/२८॥
Ato nāstikatātattvaṃ citte kṛtvā durātmabhiḥ |
Mahānayopadeśena pātyete svaparāvadhaḥ || 7/28 ||
Hence (ataḥ), despite these wicked ones (durātmabhiḥ) cultivate (kṛtvā) atheism (nāstika-tā-tattvam) in their minds (citte), the notions of ‘me’ and ‘other’ (sva-parau) fall (pātyete) down like dead leaves from a tree (adhaḥ) when confronted with the Teachings 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 (when embodied) (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 a constant Attention (nitya-avadhānena) to the fact that manifestation is composed of one’s true nature (sva-svarūpa-maya-sthiteḥ), Jīvanmukti, Liberation in life (jīvat-muktiḥ) shines forth (prakāśate) under the authority of an all-consuming awareness (sarva-āgraha-grāha-vaśāt). || 7/30 ||
तच्चावधानं विषयिस्वरूपपरिशीलनात् ।
अविकल्पविकल्पात्मस्थैर्यरूपतया पुनः ॥७/३१॥
Taccāvadhānaṃ viṣayisvarūpapariśīlanāt |
Avikalpavikalpātmasthairyarūpatayā punaḥ || 7/31 ||
Then, that Attention (tat…ca…avadhānam) arises again (punaḥ), taking now the form of an unwavering Steadiness, marked by both the presence and the absence of thoughts (avikalpa-vikalpa-ātmā-sthairya-rūpatayā). This happens because such a liberated one is in perpetual contact with 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 ||
One who (hi…yaḥ) is bound by the chains of thoughts (vikalpa-śṛṅkhalā-baddhaḥ) and constantly analyzing cause and effect (hetu-kārya-ātmakaḥ) is poisoned by latent impressions that spread in his mind and form a knot which embodies his attachment to manifoldness (nānā-vidhā-graha-granthi-vāsanā-vedha-bṛṃhitaḥ). || 7/32 ||
न शक्योऽसावपह्नोतुं किल प्रत्यात्मवेदनात् ।
अतः संहाररूपोऽयं * * * * विना कथं ॥७/३३॥
Na śakyo'sāvapahnotuṃ kila pratyātmavedanāt |
Ataḥ saṃhārarūpo'yaṃ * * * * vinā kathaṃ || 7/33 ||
It is well known (kila) that the Liberated one (asau) cannot be concealed (na…śakyaḥ…apahnotum) by the perception of all 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 suddenly be (sahasā…śakyaḥ) grasped (grasitum) only (eva) by charming (peśalaiḥ) conversations (saṃvādaiḥ). Therefore (tasmāt), a great yogī (para-yoginā) must maintain (sthātavyam) keen attention (para-avadhāna-rūpeṇa) through a firm grasp of his essential nature (sva-rūpa-dārḍhyena), which breaks all the coverings (sarva-āvaraṇa-bhedinā). || 7/34 -35ab ||
अतो विश्वस्य संस्थाने यन्मुखेन यदागतं ॥७/३५॥
तन्मुखेनैव तत्तस्य हठपाकेन लीयते ।
विश्वं प्रकाशाधीनत्वात्तन्मयत्वाच्च वस्तुतः ॥७/३६॥
Ato viśvasya saṃsthāne yanmukhena yadāgataṃ || 7/35 ||
Tanmukhenaiva tattasya haṭhapākena līyate |
Viśvaṃ prakāśādhīnatvāttanmayatvācca vastutaḥ || 7/36 ||
Therefore (ataḥ), whatever (tat…yat) emerges (āgatam) by means of any agent (yat-mukhena) when the world is maintained (viśvasya…saṃsthāne), it suddenly (tasya…haṭhapākena) dissolves (līyate) into that very agent (tat-mukhena…eva). And ca this is true (vastutaḥ) because the universe (viśvam) is dependent on Light (prakāśa-adhīnatvāt) and consequently made of Light (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) the void (śūnyam) can be maintained (sthāpayitum) because it carries the subjective Nectar of Consciousness (saṃvit-sva-rasa-vāhitvāt); so too (tathā…eva), it is possible (śakyam) to lead that (netum) to the unveiled state (nirāvaraṇatām) through a spontanuous process of returning (haṭha-pākena…pratyāvṛtti-krama-ātmanā), which emerges from the repeated practice of firm establishment (saṃsthāna-śīlanāt) in this (etasmin) realized truth (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), liberation itself (mukti-rūpam) is merely (tu) another (aparaḥ) form (vidhiḥ) of transmigratory existence (saṃsārasya), since (yathā…eva) it remains (sthite) in the 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). Then, as one (yathā…eva) sees (paśyati) the world (viśvam), so (tathā-eva) does one act (parivartate). || 7/40 ||
संवित्स्वातन्त्र्यतस्त्यक्तसर्वोपायकदर्थनं ।
अतो विमर्शरूपोऽयं कथनात्मा प्रकाशते ॥७/४१॥
Saṃvitsvātantryatastyaktasarvopāyakadarthanaṃ |
Ato vimarśarūpo'yaṃ kathanātmā prakāśate || 7/41 ||
When the Self-dependent nature of Consciousness is realized (saṃvit-svātantryataḥ), the distress of all methods is forsaken (tyakta-sarva-upāya-kadarthanam). Then (ataḥ), this very (ayam) awareness (vimarśa-rūpaḥ) manifests (prakāśate) in the form of Kathana, Oral Instruction (kathana-ātmā). || 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, Oral Transmission (sat-sampradāyaḥ) destroys all limitations (sarva-āvaraṇa-bhedakaḥ) when it flows through the Guru (guruṇā). Then, ahaṅkāra, the created I (ahaṅkāraḥ), which is (yaḥ) the limited perceiver (pramātṛ-ātmā), arises (utthitaḥ) in the Mūrticakra (mūrti-cakre…hi). || 7/42 ||
स्वात्मसङ्कोचसंहारपूर्वे स हठपाकतः ।
भावसंस्काररूपस्य रश्मिवृन्दस्य सर्वतः ॥७/४३॥
Svātmasaṅkocasaṃhārapūrve sa haṭhapākataḥ |
Bhāvasaṃskārarūpasya raśmivṛndasya sarvataḥ || 7/43 ||
After the Self’s limitation is withdrawn (svātmā-saṅkoca-saṃhāra-pūrve), Oral Transmission (saḥ) appears spontaneously (haṭha-pākataḥ) and pervades everything (sarvataḥ) in the Aggregate of the Rays (raśmi-vṛndasya), which takes the form of the impressions of 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) and thus being the Seed (bīja-bhāvena), one pierces through (vinirbhidya…vinirbhidya) the portions of thoughtlessness and thoughtfulness (nirvikalpa-vikalpa-aṃśān), which inherently follow the duality of existence and non-existence (bhāva-abhāva-dvaya-anugān). Then, even though (api) they are internal (antarān), one withdraws them (saṃharati).
Then, as a rule (prāyaḥ), when mixed (saṅkalanā-vaśāt), the portions of thoughtlessness and thoughtfulness (nirvikalpa-vikalpa-aṃśāḥ) naturally (svabhāvataḥ) unite (sambhavanti) and manifest as the Sixty-four Powers (catuṣṣaṣṭiḥ) of all perceptions (pratītīnām). In that state (tatra…api), perceptions (pratītayaḥ) take the form of Recognition, realizing that all perceptible objects are merely 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), functioning as a successive path like a ladder (sopāna-krama-yogataḥ). Others (anyāḥ), too (api…ca), who are solely intent on the spontaneous dissolution of limitations (haṭha-pāka-eka-lampaṭāḥ), are firmly grounded in these Powers (tat-niṣṭhāḥ). || 7/47 ||
ज्ञातृभोगस्वरूपिण्यस्तत्संख्या एव वस्तुतः ।
ज्ञातृभोगस्वरूपाणां मरीचीनां कदम्बकं ॥७/४८॥
प्रत्येकं हठपाकेन ग्रसितुं तत्र वर्तते ।
तच्च स्फुटास्फुटत्वेन वर्ततेऽनुभवादपि ॥७/४९॥
Jñātṛbhogasvarūpiṇyastatsaṃkhyā eva vastutaḥ |
Jñātṛbhogasvarūpāṇāṃ marīcīnāṃ kadambakaṃ || 7/48 ||
Pratyekaṃ haṭhapākena grasituṃ tatra vartate |
Tacca sphuṭāsphuṭatvena vartate'nubhavādapi || 7/49 ||
In reality (vastutaḥ), they can be count (tat-saṃkhyāḥ…eva) because they naturally assume the form of all the experiences of the perceiving subject (jñātṛ-bhoga-sva-rūpiṇyaḥ). To spontaneously (haṭhapākena) devour (grasitum) each (pratyekam) of the Rays that constitute multiplicity, which manifest as the experiences of the perceiving subject (jñātṛ-bhoga-sva-rūpāṇām…marīcīnām…kadambakam), this multiplicity (tat) arises (vartate) there --i.e. in the Vṛndacakra-- (tatra). And (ca), since it is both distinct and indistinct (sphuṭa-asphuṭa-tvena), it also emerges (vartate) even (api) in perception (anubhavāt). || 7/48-49 ||
ज्ञेयसंस्काररूपाणां प्रतीतीनामनुक्रमात् ।
आसां सर्वप्रतीतीनां परविश्रान्तिलक्षणं ॥७/५०॥
Jñeyasaṃskārarūpāṇāṃ pratītīnāmanukramāt |
Āsāṃ sarvapratītīnāṃ paraviśrāntilakṣaṇaṃ || 7/50 ||
When these perceptions (in the form of the Sixty-four Powers) (pratītīnām) take the form of the impressions of perceptible objects (jñeya-saṃskāra-rūpāṇām), and emerge one after the other (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) of which (yasyāḥ) nature (rūpam) does not change even for a moment (na…kṣaṇam…cyavate), for It is all-transcending (sarva-uttīrṇā) yet all-containing (sarva-mayī), and perceived as the complete Essence of everything (sarva-sarva-ātmaka-prathā). || 7/51 ||
अविभिन्ना विभिन्नेव या काचित्पारमेश्वरी ।
व्यपदेशातिगा तस्याः स्वस्वरूपमयस्थितेः ॥७/५२॥
Avibhinnā vibhinneva yā kācitpārameśvarī |
Vyapadeśātigā tasyāḥ svasvarūpamayasthiteḥ || 7/52 ||
(This Repose) is the ineffable (kācit) Pārameśvarī, 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-pāragaḥ), for Its Essence is the spontaneous consuming of impressions (saṃskāra-haṭhapāka-ātmā). || 7/53-54ab ||
संहारभक्षिणीरूपाद्व्योमेश्यन्तं हि यत्स्थितं ॥७/५४॥
चक्रसंस्थानमेतस्य निजचक्रक्रमान्तरे ।
निर्विभज्य स्वकं रूपं हठपाकक्रियात्मकं ॥७/५५॥
प्रत्यावृत्त्या स्वस्वरूपे निरावरणसुन्दरे ।
इच्छासंस्कारविरहे क्षीणा विश्राम्यति स्वतः ॥७/५६॥
Saṃhārabhakṣiṇīrūpādvyomeśyantaṃ hi yatsthitaṃ || 7/54 ||
Cakrasaṃsthānametasya nijacakrakramāntare |
Nirvibhajya svakaṃ rūpaṃ haṭhapākakriyātmakaṃ || 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), rests (sthitam) within its own Wheels one after the other (nija-cakra-krama-antare) without dividing (nirvibhajya) Its own (svakam) Nature (rūpam). Thus, it embodies of the Act of Sudden Devouring (haṭha-pāka-kriyā-ātmakam).
By turning back (prati-āvṛttyā) to one’s True Nature (sva-sva-rūpe), to the Beauty of the Unveiled State (nirāvaraṇa-sundare), the Emaciated One --i.e. transcendental Consciousness-- (kṣīṇā) naturally (svataḥ) settles (viśrāmyati) when the impressions of desire vanish (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 स्वयं ।
अतो वृन्दक्रमे सर्वमुपादेयतया स्थितं ॥७/५९॥
Raudreśvarī sarvacakrāṇyāmūlādgrasati svayaṃ |
Ato vṛndakrame sarvamupādeyatayā sthitaṃ || 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 Aggregate (vṛnda-krame). || 7/59 ||
प्रमेयजातं सङ्कोचकलाविच्छेदनक्षमं ।
मुद्रामन्त्रनिरीहादिप्रमेयप्रतिपादनात् ॥७/६०॥
Prameyajātaṃ saṅkocakalāvicchedanakṣamaṃ |
Mudrāmantranirīhādiprameyapratipādanāt || 7/60 ||
By attaining objects through mudrā, mantra, nirīha, 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, Oral Instruction (kathana-ātmā), for it arrives (gataḥ) from the Highest (parām) Repose (niṣṭhām) here (atra). Doubts are removed (saṃśaya-cchedaḥ) through Kathanam (kathanāt), then Pūjanam, Worship (pūjanam) is completed (pari-pūrṇatā). From Transmission - known as Saṅkrama (saṅkramāt) - the Supreme (parā) State (niṣṭhā) of Oneness (sāmarasyasya) emanates (pravartate). || 7/61-62ab ||
अतोऽत्र सावधानेन हृदयेन विमृश्यतां ॥७/६२॥
चतुष्षष्टिमरीचीनां संस्थानं हृदयङ्गमं ।
Ato'tra sāvadhānena hṛdayena vimṛśyatāṃ || 7/62 ||
Catuṣṣaṣṭimarīcīnāṃ saṃsthānaṃ hṛdayaṅgamaṃ |
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), for it pleases one’s heart (hṛdayaṅgamam). || 7/62cd-63ab ||
प्रत्यक्षानुभवात्सर्वं स्वात्मा भवति योगिनां ॥७/६३॥
अतो गुरुमुखात्तद्यत्प्रत्यक्षेणानुभूयते ।
Pratyakṣānubhavātsarvaṃ svātmā bhavati yogināṃ || 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 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 स्फुटं ।
तदित्थं प्रथमः कालः कामं सृष्ट्वा ततः क्रमात् ॥७/६६॥
प्रत्यावृत्त्या तु तद्ग्रासात्स्वं स्वं रूपं ग्रसत्यपि ।
तदेतद्वस्तुतः सर्वं मरीचीनां विजृम्भितं ॥७/६७॥
अक्रमाणां क्रमाभासरूपमप्रत्यक्षतः स्थितं ।
Yathākramaṃ svasvarūpahāniḥ saṃjāyate sphuṭaṃ |
Taditthaṃ prathamaḥ kālaḥ kāmaṃ sṛṣṭvā tataḥ kramāt || 7/66 ||
Pratyāvṛttyā tu tadgrāsātsvaṃ svaṃ rūpaṃ grasatyapi |
Tadetadvastutaḥ sarvaṃ marīcīnāṃ vijṛmbhitaṃ || 7/67 ||
Akramāṇāṃ kramābhāsarūpamapratyakṣataḥ sthitaṃ |
The diminution of one’s True Nature (sva-sva-rūpa-hāniḥ) clearly (sphuṭam) emerges (saṃjāyate) in this order (yathā-kramam). Therefore (tadittham), Time (kālaḥ) appears 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 formations (svam…svam…rūpam). When realized (vastutas), this (tat-etat) entire (sarvam) nature of successive manifestations (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) with the mindless phase of the process of Returning (prati-āvṛtti-krama-unmānā). This occurs due to the encounter with the embodied form of ahaṅkāra (mūrta-ahaṅkāra-melanāt), when it is looking for 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 in number (pañcaṣaṣṭiḥ). || 7/70 ||
अन्त्या क्रमाक्रमोत्क्रान्त्या विश्रान्तिरिति गीयते ।
चतुष्षष्टिमरीचीनां सामरस्यावसानभूः ॥७/७१॥
Antyā kramākramotkrāntyā viśrāntiriti gīyate |
Catuṣṣaṣṭimarīcīnāṃ sāmarasyāvasānabhūḥ || 7/71 ||
When (antyā) both succession and non-succession are transcended (krama-akrama-utkrāntyā), (this sixty-fifth Power) is glorified (gīyate) as (iti) Viśrānti or Repose (viśrāntiḥ), emerging as the realm of the unity (sāmarasya-avasāna-bhūḥ) of the sixty-four Rays (catuṣṣaṣṭi-marīcīnām). || 7/71 ||
उदयादिमयोल्लासद्वादशात्ममरीचयः ।
तन्मयोल्लासपरमाहङ्कारानुगमूर्तयः ॥७/७२॥
Udayādimayollāsadvādaśātmamarīcayaḥ |
Tanmayollāsaparamāhaṅkārānugamūrtayaḥ || 7/72 ||
The twelve Rays, arising as manifestation, and so forth (udaya-ādi-maya-ullāsa-dvādaśa-ātmā-marīcayaḥ), embody 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 ||
These Rays are intent upon spontaneous consuming (haṭha-grasana-lampaṭāḥ), and they operate (pravartante) accordingly (pratibhāvam) on the stage of worldly perception (bhāva-anubhava-bhūmau…hi), which is marked by an appeased 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) simultaneously (yugapat). Wherever (yatra…yatra) a particular Ray (yasyāḥ…yasyāḥ) holds authority (adhikāritā) over an object, whether it be form, or another element (rūpa-ādau), only (kevalam) that specific Ray’s (yasyāḥ…yasyāḥ) own intensity (sva-udrekaḥ) remains dominant (sthitaḥ) there (tatra…tatra). If one were to argue that perception is singular (ekaḥ…anubhavaḥ), and the other Rays subside (tat-nilīna-tvam…anyāsām…iti), we refute this by saying: “no, it is not” (na…cet). || 7/74-75 ||
कथं स्याद्रूपलावण्यविकासाढ्यपरस्त्रियां ।
अभिलाषस्तथाप्येष प्रायः स्पर्शेन्द्रियात्मकः ॥७/७६॥
न चात्र रूपलावण्यविलासः स्पर्शनात्मकः ।
एवं वचनमाधुर्यं तथाङ्गश्वाससौरभं ॥७/७७॥
अधरामृतपानं च सर्वं स्यात्तच्च निष्फलं ।
तदित्थं सर्वरश्मीनां सर्वसर्वात्मतामयं ॥७/७८॥
प्रमातृपरितोषात्मसामरस्यव्यवस्थितं ।
स एष परमो वीरः पराहङ्कारलक्षणः ॥७/७९॥
Kathaṃ syādrūpalāvaṇyavikāsāḍhyaparastriyāṃ |
Abhilāṣastathāpyeṣa prāyaḥ sparśendriyātmakaḥ || 7/76 ||
Na cātra rūpalāvaṇyavilāsaḥ sparśanātmakaḥ |
Evaṃ vacanamādhuryaṃ tathāṅgaśvāsasaurabhaṃ || 7/77 ||
Adharāmṛtapānaṃ ca sarvaṃ syāttacca niṣphalaṃ |
Taditthaṃ sarvaraśmīnāṃ sarvasarvātmatāmayaṃ || 7/78 ||
Pramātṛparitoṣātmasāmarasyavyavasthitaṃ |
Sa eṣa paramo vīraḥ parāhaṅkāralakṣaṇaḥ || 7/79 ||
(Otherwise,) how (katham) could (syāt) desire arise (abhilāṣaḥ) for another man’s wife, endowed with the radiance of beauty and charm (rūpa-lāvaṇya-vikāsa-āḍhya-para-striyām)? And (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). Yet (ca), when (atra…evam) her playful charm and beauty (rūpa-lāvaṇya-vilāsaḥ) remain beyond reach (, since she is another man’s wife) (sparśana-ātmakaḥ…na), (desire shifts) towards the sweetness of her voice (vacana-mādhuryam), and (tathā) the fragrance of her breath (aṅga-śvāsa-saurabham), and even (ca) the necter of her lips --i.e. her kiss-- (adhara-amṛta-pānam).
However (ca), all this (sarvam…tat) remains (syāt) fruitless (niṣphalam). Thus (tat…ittham), all the Rays (sarva-raśmīnām) merge into the totality of the Universal Self (sarva-sarva-ātmatā-mayam), resting in equilibrium, which is marked by the satisfaction of the perceiver (pramātṛ-paritoṣa-ātmā-sāmarasya-vyavasthitam). This (eṣaḥ) is the (saḥ) Supreme (paramaḥ) Vīra or Hero (vīraḥ), having the nature of the Supreme Ego (para-ahaṅkāra-lakṣaṇaḥ). || 7/76-79 ||
युगपत्सर्वरश्मीनां परं द्रावणलक्षणं ।
आद्ययागं समासाद्य सामरस्येन वर्तते ॥७/८०॥
Yugapatsarvaraśmīnāṃ paraṃ drāvaṇalakṣaṇaṃ |
Ādyayāgaṃ samāsādya sāmarasyena vartate || 7/80 ||
The Supreme State (param) of all the Rays (sarva-raśmīnām) is marked by their simultaneous fusion (drāvaṇa-lakṣaṇam…yugapat), which exists (vartate) as their unity - giving them one single taste - (sāmarasyena) after reaching (samāsādya) the Primordial Sacrifice (ādya-yāgam). || 7/80 ||
चक्रेश्वरः स एवायमाद्ययागादनन्तरं ।
चतुष्षष्टिमयेनान्तः शक्तिचक्रेण सङ्गतः ॥७/८१॥
Cakreśvaraḥ sa evāyamādyayāgādanantaraṃ |
Catuṣṣaṣṭimayenāntaḥ śakticakreṇa saṅgataḥ || 7/81 ||
This (ayam) is none other than (eva) Cakreśvara, the Lord of the Wheels (saḥ…cakra-īśvaraḥ), who, immediately after (anantaram) the Primordial Sacrifice (ādya-yāgāt), unites (saṅgataḥ…antaḥ) with His inner Śakticakra, the Wheels of Powers (śakti-cakreṇa), composed 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 limited being (paśu-rūpiṇaḥ); consequently (tataḥ…api), when they dissolve in Perfect Repose (pari-viśrāma-vilīnāḥ), 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 a spontaneous (haṭhena) and perfect satisfaction of one’s own wheels (sva-cakra-pari-tṛptaye) out of an eager desire for the indestructible State (ahanti-rabhasāt), an ineffable (kāpi) Nectar emerges in the Center as the Taste of Amazement - composed of Supreme Bliss (madhye…parama-āmoda-camat-kāra-rasa-ātmikā…jṛmbhate…madirā), *** which then (api) becomes 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, the Goddess (devī), the Supreme Maṅgalā (parama-maṅgalā), seated on the Throne of Vīrasiṃhā (vīra-siṃhā-āsana-sthā). She is arising through the movement (calanāt) of illusory forms (moha-rūpasya), and advances towards (kramaṇāt) Supreme Consciousness (para-saṃvidaḥ). || 7/85 ||
गुरुः सकलचक्राणां क्रमाक्रमपदोज्झितः ।
उद्द्योतातिक्रमश्चापि द्वैविध्येन व्यवस्थितः ॥७/८६॥
Guruḥ sakalacakrāṇāṃ kramākramapadojjhitaḥ |
Uddyotātikramaścāpi dvaividhyena vyavasthitaḥ || 7/86 ||
Transcending both the sequential and the non-sequential nature (krama-akrama-pada-ujjhitaḥ) of all wheels (sakala-cakrāṇām), She is the Guru (guruḥ); and (ca) though She surpasses even lustre --i.e. She is the invisible Absolute-- (uddyota-ati-kramaḥ…api), She is established (vyavasthitaḥ) in a twofold way (dvaividhyena). || 7/86 ||
पराकाशस्पन्दनेच्छादृक्क्रियात्मा बहिर्मुखः ।
एकस्तद्व्युत्क्रमात्मान्यः पराकाशप्रतिष्ठितः ॥७/८७॥
Parākāśaspandanecchādṛkkriyātmā bahirmukhaḥ |
Ekastadvyutkramātmānyaḥ parākāśapratiṣṭhitaḥ || 7/87 ||
One aspect (ekaḥ) is situated in the Supreme Sky (para-ākāśa-pratiṣṭhitaḥ), and the other aspect (anyaḥ) turns away from That (tat-vyutkrama-ātmā). (This second aspect) is extroversion (bahir-mukhaḥ), characterized by the activity, the knowledge, and the will of the Vibration of the Supreme Sky (para-ākāśa-spandana-icchā-dṛk-kriyā-ātmā). || 7/87 ||
बहिर्मुखत्वेऽपीच्छातश्चर्वणं तत्त्रयात्मनः ।
कामसंसर्गतस्तस्य प्रत्यावृत्त्या समन्ततः ॥७/८८॥
Bahirmukhatve'pīcchātaścarvaṇaṃ tattrayātmanaḥ |
Kāmasaṃsargatastasya pratyāvṛttyā samantataḥ || 7/88 ||
Even (api) when extroversion occurs (bahir-mukha-tve) - for it is desired - (īcchātaḥ), there is the enjoyment (carvaṇam) of the Essence of this triad (tat-traya-ātmanaḥ) through its (tasya) complete (samantataḥ) turning away (prati-āvṛttyā) from its manifestation into desire (kāma-saṃsargataḥ). || 7/88 ||
ज्ञानक्रियातः कालस्य ग्रासो विश्रान्तिरप्यथ ।
विषयाभोगनिर्ज्ञातं निर्विकल्पेऽपि यत्स्फुटं ॥७/८९॥
कालग्रसनविश्रान्ती सर्वेषां भवतः क्षणं ।
अन्तर्मुखत्वे तूद्द्योताद्भावामर्शक्रियात्मकात् ॥७/९०॥
Jñānakriyātaḥ kālasya grāso viśrāntirapyatha |
Viṣayābhoganirjñātaṃ nirvikalpe'pi yatsphuṭaṃ || 7/89 ||
Kālagrasanaviśrāntī sarveṣāṃ bhavataḥ kṣaṇaṃ |
Antarmukhatve tūddyotādbhāvāmarśakriyātmakāt || 7/90 ||
Both the devouring (grāsaḥ) of Time (kālasya) and (api) Repose (emerge) (viśrāntiḥ) from Jñāna and Kriyā (jñāna-kriyā-taḥ). Therefore (atha), whatever (yat) is known through the enjoyment of sense-objects (viṣaya-ābhoga-nirjñātam), that shines vividly (sphuṭam) even (api) in thoughtless awareness (nirvikalpe).
Both the ‘Devouring of Time’ and ‘Repose’ (kāla-grasana-viśrāntī) happen (bhavataḥ) in an instant (kṣaṇam) in anyone (sarveṣām) when he is introverted (antar-mukha-tve…tu) due to an Awakening (uddyotāt) which is marked by the very activity of the Awareness of Being (bhāva-āmarśa-kriyā-ātmakāt). || 7/89-90 ||
आरभ्य चितिविश्रान्तिपर्यन्तं पञ्चकं स्थितं ।
एवं बहिर्मुखाभावावसरे ह्युदयादिकं ॥७/९१॥
Ārabhya citiviśrāntiparyantaṃ pañcakaṃ sthitaṃ |
Evaṃ bahirmukhābhāvāvasare hyudayādikaṃ || 7/91 ||
This way (evam), beginning (with this Awareness) (ārabhya), and culminating in ‘Repose in Citi’ (citi-viśrānti-paryantam), the fivefold sequence (pañcakam) is established (sthitam) as ‘arising’, and so forth (udaya-ādikam) when extroversion ceases (bahir-mukha-abhāva-avasare…hi). || 7/91 ||
व्योमेश्वरीक्रमाद्यावद्रौद्रेशीपञ्चकं स्थितं ।
तद्बहिर्विश्वमाश्रित्या * * * थ क्रियात्मनः ॥७/९२॥
विमर्शात्परमाकाशपर्यन्तमपि तत्स्थितं ॥७/९३॥
Vyomeśvarīkramādyāvadraudreśīpañcakaṃ sthitaṃ |
Tadbahirviśvamāśrityā * * * tha kriyātmanaḥ || 7/92 ||
Vimarśātparamākāśaparyantamapi tatsthitaṃ || 7/93 ||
While (yāvat) it extends from the sequence of Vyomeśvarī (vyoman-īśvarī-kramāt) to the fivefold group of Raudreśī (raudra-īśī-pañcakam), the external universe (tat-bahir-viśvam) is established (sthitam)…after taking refuge in it (āśrityā), it (tat) remains (sthitam) as the activity (kriyā-ātmanaḥ) called Vimarśa (vimarśāt) up to the Supreme Ether (parama-ākāśa-paryantam…api). || 7/92-93 ||
यागादिभेदरूपेण तज्ज्ञप्तिर्गुरुणा कृता ।
ततो विश्वस्य संस्थानमामूलात्प्रतिपादितं ॥७/९४॥
मानमेयप्रमात्रात्ममूर्तिचक्रान्तमित्यतः ।
इदानीं येन रूपेण सर्वाकारं विलीयते ॥७/९५॥
Yāgādibhedarūpeṇa tajjñaptirguruṇā kṛtā |
Tato viśvasya saṃsthānamāmūlātpratipāditaṃ || 7/94 ||
Mānameyapramātrātmamūrticakrāntamityataḥ |
Idānīṃ yena rūpeṇa sarvākāraṃ vilīyate || 7/95 ||
Its realization (tat-jñaptiḥ) is bestowed (kṛtā) by the Guru (guruṇā) through various practices like Sacrifice, and the rest (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, embodied as the triad of cognition, object and the subject (māna-meya-pramātṛ-ātmā-mūrti-cakra-antam…iti). Therefore (ataḥ), through this (yena) reality (rūpeṇa), all forms (sarvākāram) dissolve (vilīyate) here (idānīm). || 7/94-95cd ||
यथास्थितक्रमेणैव तद्बृन्दं प्रतिपाद्यते ।
सामरस्ये प्रवृत्तेऽपि ज्ञानमेलापलक्षणे ॥७/९६॥
Yathāsthitakrameṇaiva tadbṛndaṃ pratipādyate |
Sāmarasye pravṛtte'pi jñānamelāpalakṣaṇe || 7/96 ||
Its Aggregate --i.e. the Vṛndacakra-- (tat…bṛndam) is attained (pratipādyate) only in this established order (yathāsthita-krameṇa…eva) even if Oneness (sāmarasye) is manifested (pravṛtte) as an encounter with Knowledge (jñāna-melāpa-lakṣaṇe…api). || 7/96 ||
वासनावेधसंस्काराः कालग्रासेऽपि यत्स्थिताः ।
अतः क्रियां विना तेषां न निर्हरणं भवेत् ॥७/९७॥
Vāsanāvedhasaṃskārāḥ kālagrāse'pi yatsthitāḥ |
Ataḥ kriyāṃ vinā teṣāṃ na nirharaṇaṃ bhavet || 7/97 ||
The saṃskāra-s, full of residual impressions (vāsanā-vedha-saṃskārāḥ, remain (yat…sthitāḥ) even (api) when Time is consumed (kāla-grāse), precisely because of their inherent activities (yat). Therefore (ataḥ), without (vinā) acting them out (kriyām), these impressions do not dissolve (na…nirharaṇam…bhavet…teṣām…hi). || 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 the Kriyā, Activity (kriyā-āveśena), operating as alaṃgrāsa or complete devouring (alaṃgrāsa-pravṛttena) and marked by the worship of one’s Self (sva-ātmā-yāga-maya-ātmanā) in the very form of Awareness (cit-vimarśa-sva-rūpeṇa), these impressions (teṣām) do not (na…syāt) emerge (unmajjanam) again (bhūyaḥ). This is the difference (between the two activities) (viśeṣataḥ…iti).
The Expansion (sphāraḥ) of Raudreśvarī (raudra-īśvarī-mayaḥ) is the stage of Supreme Grace (para-anugraha-bhūmikaḥ), in which (atra) saṃsāra (saṃsāraḥ) dissolves (vilīyate), for it assumes the form of false pride (mithyā-abhimāna-rūpaḥ). (Then), for Her Essence is Prakāśa or Light, devoid of saṃskāra-s (nis-saṃskāra-prakāśa-ātmā), the Supreme Śakti (parā-śaktiḥ) prevails (pravartate). || 7/98-100 ||
अस्या एव ततो देव्या अपि प्राधान्यमिष्यते ।
निरावरणता यस्मादतः सञ्जायते स्फुटं ॥७/१०१॥
Asyā eva tato devyā api prādhānyamiṣyate |
Nirāvaraṇatā yasmādataḥ sañjāyate sphuṭaṃ || 7/101 ||
And therefore (tataḥ…api), since it is considered (iṣyate) the Supremacy (prādhānyam) of this (asyāḥ) (Supreme) Goddess (devyāḥ) alone (eva), the Unveiled Condition (nirāvaraṇatā) shines forth (sañjāyate) clearly (sphuṭam) from that Supremacy (yasmāt…ataḥ). || 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 impressions of perceptible objects painted on the canvas of Consciousness (jñeya-saṃskāra-bhitti-rūpāḥ) - are recognized now (nirūpitāḥ) as the sixty-four Powers (catuṣṣaṣṭiḥ), emerging one after the other like rungs of a ladder (sopāna-krama-rūpeṇa). || 7/102 ||
स्वचक्रे पशुरूपाणां तासां धामत्रयात्मनां ।
चिद्विमर्शस्वरूपेण हठपाकेन गालनं ॥७/१०३॥
Svacakre paśurūpāṇāṃ tāsāṃ dhāmatrayātmanāṃ |
Cidvimarśasvarūpeṇa haṭhapākena gālanaṃ || 7/103 ||
Their (tāsām) paśu-nature (paśu-rūpāṇām) - consisting of the threefold abode (of subject, cognition and object) (dhāma-traya-ātmanām) - dissolve (gālanam) in Her Wheel (sva-cakre) through a sudden emergence (haṭha-pākena) of Cidvimarśa, Self-Awareness (cit-vimarśa-sva-rūpeṇa). || 7/103 ||
क्रियते चरुचर्यादिप्रक्रमानुभवात्स्थिरं ।
तत्र रौद्रेश्वरीरूपं प्रथमं षोडशात्मनः ॥७/१०४॥
मेयसंस्कारचक्रस्य विषयाभोगरूपिणः ।
निरावरणतां नेतुं प्रवृत्तं चिद्विमर्शतः ॥७/१०५॥
Kriyate carucaryādiprakramānubhavātsthiraṃ |
Tatra raudreśvarīrūpaṃ prathamaṃ ṣoḍaśātmanaḥ || 7/104 ||
Meyasaṃskāracakrasya viṣayābhogarūpiṇaḥ |
Nirāvaraṇatāṃ netuṃ pravṛttaṃ cidvimarśataḥ || 7/105 ||
Established (sthiram…kriyate) through the experiences that proceed from the initial practices of consuming the caru and subsequent conducts (caru-caryā-ādi-pra-krama-anubhavāt), the Nature of Raudreśvarī, the Mistress of the Destroyer arises (raudra-īśvarī-rūpam) first (prathamam…tatra). (She arises) to bring about (netum) the Unveiled State (nirāvaraṇatām) of the sixteenfold (ṣoḍaśa-ātmanaḥ) wheel that contains the impressions of perceptible objects (meya-saṃskāra-cakrasya), appearing as the enjoyment of those objects (viṣaya-ābhoga-rūpiṇaḥ). (Therefore, the Nature of Raudreśvarī) is operating (pravṛttam) here (atra) as Pure Consciousness (cit-vimarśataḥ). || 7/104-105 ||
कामस्वरूपमामूलादत्र ग्रस्तं समन्ततः ।
अहङ्कारेण सिद्धत्वं श्रित्वा तत्तन्मरीचिनां ॥७/१०६॥
Kāmasvarūpamāmūlādatra grastaṃ samantataḥ |
Ahaṅkāreṇa siddhatvaṃ śritvā tattanmarīcināṃ || 7/106 ||
After one’s false-I (ahaṅkāreṇa) takes refuge (śritvā) in the perception (siddha-tvam) of Her various Rays (tat-tat-marīcinām), this false-I’s very nature, which takes the form of desire for (sense-objects) (kāma-svarūpam), is completely (samantataḥ) swallowed (grastam) from its Root (āmūlāt). || 7/106 ||
संहारभक्षिणीरूपं ज्ञानसिद्धमयात्मतां ।
आविश्य मेयसंस्कारचक्रं तत्र प्रलीयते ॥७/१०७॥
Saṃhārabhakṣiṇīrūpaṃ jñānasiddhamayātmatāṃ |
Āviśya meyasaṃskāracakraṃ tatra pralīyate || 7/107 ||
After becoming (āviśya) a Jñānasiddha, ‘one who realized knowledge’ this way (jñāna-siddha-maya-ātmatām), She appears as the Nature of Saṃhārabhakṣiṇī or ‘One who devours withdrawal’ (saṃhāra-bhakṣiṇī-rūpam), and the wheel of perceptible objects (meya-saṃskāra-cakram) dissolves (pralīyate) in Her (tatra). || 7/106-107 ||
ततः कालस्वभावस्य द्वादशात्ममयस्थितेः ।
मानसंस्कारचक्रस्य प्रत्यावृत्तिक्रमात्मनः ॥७/१०८॥
Tataḥ kālasvabhāvasya dvādaśātmamayasthiteḥ |
Mānasaṃskāracakrasya pratyāvṛttikramātmanaḥ || 7/108 ||
Then (tataḥ), since it is twelvefold (dvādaśa-ātmā-maya-sthiteḥ), the very essence of Time (kāla-sva-bhāvasya) appears as the wheel which contains the impressions of perception (māna-saṃskāra-cakrasya), operating as a sequential returning (to the subject) (prati-āvṛtti-krama-ātmanaḥ). || 7/108 ||
अविकल्पविकल्पाभ्यां चतुर्विंशतिरूपतः ।
मननत्राणधर्माभ्यां मन्त्रसिद्धमयात्मतां ॥७/१०९॥
आविश्य तत्स्वरूपस्य विकल्पोपक्रमो लयः ।
भूचरीरूपमाविश्य क्रियतेऽनुभवात्मना ॥७/११०॥
Avikalpavikalpābhyāṃ caturviṃśatirūpataḥ |
Mananatrāṇadharmābhyāṃ mantrasiddhamayātmatāṃ || 7/109 ||
Āviśya tatsvarūpasya vikalpopakramo layaḥ |
Bhūcarīrūpamāviśya kriyate'nubhavātmanā || 7/110 ||
Since it is divided into phases without thoughts, and phases with thoughts (avikalpa-vikalpa-ābhyām), (this wheel) is actually twenty-fourfold (catur-viṃśati-rūpataḥ). (Moreover), since it is based on the words ‘manana’ - ‘mentation’ and ‘trāṇa’ - ‘protection’ (manana-trāṇa-dharma-ābhyām), it is also termed the stage of the Mantrasiddha-s, ‘those who are protected from mentation’ (mantra-siddha-maya-ātmatām). After becoming (a Mantrasiddha) (āviśya), the emergence of the thoughts (vikalpa-upa-kramaḥ) about its very nature (tat-sva-rūpasya) comes to an end (layaḥ) when the yogī enters the Nature of Bhūcarī, ‘one who moves on the earth’ (bhūcarī-rūpam), emerging as direct sensory perception (anubhava-ātmanā…kriyate). || 7/109 - 110 ||
ततो विकल्परूपस्य निर्विकल्पप्रतिष्ठितेः ।
मेलापसिद्धतां श्रित्वा कालग्रासो हि तन्यते ॥७/१११॥
Tato vikalparūpasya nirvikalpapratiṣṭhiteḥ |
Melāpasiddhatāṃ śritvā kālagrāso hi tanyate || 7/111 ||
Then (tataḥ), since thoughts are firmly established in thoughtless awareness (vikalpa-rūpasya…nirvikalpa-pratiṣṭhiteḥ) after taking refuge (śritvā) in the state of the Melāpasiddha-s, ‘those who realized Melāpa or union of perception and their objects’ (melāpa-siddhatām), the consuming of Time (kāla-grāsaḥ…hi) expands (tanyate). || 7/108-111 ||
द्वादशात्मक्रमोन्मग्नमेलापानन्तरं ततः ।
तन्मात्ररूपसंस्कारास्तथान्तःकरणत्रयं ॥७/११२॥
Dvādaśātmakramonmagnamelāpānantaraṃ tataḥ |
Tanmātrarūpasaṃskārāstathāntaḥkaraṇatrayaṃ || 7/112 ||
Then (tataḥ), after Melāpa, which emerges as a twelvefold process (dvādaśa-ātmā-krama-unmagna-melāpa-anantaram), the impressions, assuming the form of the (five) tanmātra-s, the subtle elements (tanmātra-rūpa-saṃskārāḥ), emerge together with (tathā) the triad called the antaḥkaraṇa - the internal organs known as the intellect, false-I, and mind (antaḥ-karaṇa-trayam). || 7/112 ||
अष्टाविह विशिष्यन्ते शाक्ता अव्यक्तमूर्तयः ।
तद्विनिर्हरणाद्युक्तं शाक्तमष्टात्मकं हठात् ॥७/११३॥
Aṣṭāviha viśiṣyante śāktā avyaktamūrtayaḥ |
Tadvinirharaṇādyuktaṃ śāktamaṣṭātmakaṃ haṭhāt || 7/113 ||
They are to be distinguished (viśiṣyante) here (iha) as the eight (aṣṭau) unmanifested --i.e. mental-- forms (avyakta-mūrtayaḥ) of Śakti (śāktāḥ). By removing such impressions (tat-vinirharaṇāt), these eight (aṣṭa-ātmakam) powers (śāktam) suddenly (haṭhāt) converge (yuktam). || 7/113 ||
खेचरीरूपमाविश्य सूक्ष्मकालांशभेदकं ।
सूक्ष्मेक्षिताप्रकारेण परं तन्मात्ररूपिणः ॥७/११४॥
Khecarīrūpamāviśya sūkṣmakālāṃśabhedakaṃ |
Sūkṣmekṣitāprakāreṇa paraṃ tanmātrarūpiṇaḥ || 7/114 ||
After entering (āviśya) the Nature of Khecarī (this way) (khecarī-rūpam), it eliminates even these subtle degrees 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). || 7/114 ||
एकस्य कामसंस्कारवेधस्याप्यस्ति संभवः ।
तथैव चान्तःकरणत्रयसंस्कारभूमिगः ॥७/११५॥
अनुवेधोऽस्ति यस्याप्युद्युजापि यत्र संलयः ।
Ekasya kāmasaṃskāravedhasyāpyasti saṃbhavaḥ |
Tathaiva cāntaḥkaraṇatrayasaṃskārabhūmigaḥ || 7/115 ||
Anuvedho'sti yasyāpyudyujāpi yatra saṃlayaḥ |
Though (api) an (ekasya) emergence of the impression of desire (kāma-saṃskāra-vedhasya) is possible (saṃbhavaḥ…asti), since (tathā-eva…ca) it pervades the very ground of the impressions about the three internal psychic organs (antaḥ-karaṇa-traya-saṃskāra-bhūmi-gaḥ). This emergence (anuvedhaḥ) can also occur (asti) for someone (yasya…api) in whom (yatra) it previously has dissolved (saṃlayaḥ) through effort (udyujā…api). || 7/115 -116ab ||
चक्ररूपं शाम्भवं * तञ्चक्रं क्रमतः स्थितं ॥७/११६॥
श्रेयसः पररूपस्य शंस्वभावतया यतः ।
भवनं शाम्भवं तेन चक्रमेतत्प्रकीर्तितं ॥७/११७॥
Cakrarūpaṃ śāmbhavaṃ * tañcakraṃ kramataḥ sthitaṃ || 7/116 ||
Śreyasaḥ pararūpasya śaṃsvabhāvatayā yataḥ |
Bhavanaṃ śāmbhavaṃ tena cakrametatprakīrtitaṃ || 7/117 ||
The Nature of the Śāmbhavacakra (cakra-rūpam…śāmbhavam *) is established (sthitam) gradually (kramataḥ). For (yataḥ) It is the Bliss (śreyasaḥ) of the Supreme State (para-rūpasya), and Its very nature is Śam or Happinness (śaṃ-sva-bhāvatayā); therefore (tena), this (etat) Wheel (cakram) is called (prakīrtitam) the Abode (bhavanam) of Śambhu (śāmbhavam). || 7/116-117 ||
व्योमेश्वरी स्वस्वरूपे प्रत्यावृत्तिक्रमात्मना ।
रौद्रेशीरूपमाविश्य कालग्रासादनन्तरं ॥७/११८॥
स्वकृत्यं सकलं कृत्वा सम्यग्विश्राम्यति स्वतः ।
तदत्र सर्वसंस्कारचक्रमक्रमरूपिणा ॥७/११९॥
ज्ञातृभोगस्वरूपेण चतुष्षष्टिमयात्मना ।
स्फुटास्फुटत्वभिन्नेन मेयाभ्यासाद्यथायथं ॥७/१२०॥
Vyomeśvarī svasvarūpe pratyāvṛttikramātmanā |
Raudreśīrūpamāviśya kālagrāsādanantaraṃ || 7/118 ||
Svakṛtyaṃ sakalaṃ kṛtvā samyagviśrāmyati svataḥ |
Tadatra sarvasaṃskāracakramakramarūpiṇā || 7/119 ||
Jñātṛbhogasvarūpeṇa catuṣṣaṣṭimayātmanā |
Sphuṭāsphuṭatvabhinnena meyābhyāsādyathāyathaṃ || 7/120 ||
After Vyomeśvarī, the Mistress who emits all the voids (vyoma-īśvarī) enters (āviśya) the form of Raudreśī (raudra-īśī-rūpam), initiating this way a gradual returning to Her True Nature (sva-svarūpe…prati-āvṛtti-krama-ātmanā), and after (anantaram) consuming Time (kāla-grāsāt), She performs (kṛtvā) all (sakalam) Her duties (sva-kṛtyam). Then (tat…atra), the collection of all impressions (sarva-saṃskāra-cakram) perfectly (samyak) settles (viśrāmyati) naturally (svataḥ), and suddenly becomes the sixty-fourfold (akrama-rūpiṇā…catuṣ-ṣaṣṭi-maya-ātmanā) essence of the experience of the perceiver (jñātṛ-bhoga-svarūpeṇa). Due to the appearance of perceptible objects (meya-abhyāsāt), it is mingled with manifestation and its absence (sphuṭa-asphuṭa-tva-bhinnena), according to its nature (yathāyatham). || 7/118-120 ||
मेयमानप्रमातृत्वं विचित्रक्रमरूपतः ।
चतुष्षष्टिमयं मेयं सर्वाकारं रसिष्यते ॥७/१२१॥
Meyamānapramātṛtvaṃ vicitrakramarūpataḥ |
Catuṣṣaṣṭimayaṃ meyaṃ sarvākāraṃ rasiṣyate || 7/121 ||
Appearing as the object, cognition, and the subject (meya-māna-pramātṛ-tvam) in various phases (vicitra-krama-rūpataḥ), all forms (sarva-akāram) will be enjoyed (rasiṣyate) as the sixty-four (catuṣṣaṣṭi-mayam) objects (meyam). || 7/121 ||
मुद्रामन्त्रात्मकोऽत्रैव सम्प्रदायोऽनुवर्तते ।
प्रसङ्गादिह तस्यापि स्वरूपं प्रतिपाद्यते ॥७/१२२॥
Mudrāmantrātmako'traiva sampradāyo'nuvartate |
Prasaṅgādiha tasyāpi svarūpaṃ pratipādyate || 7/122 ||
Now (atra…eva) comes (anuvartate) the Oral Transmission (sampradāyaḥ) about Mudrā and Mantra (mudrā-mantra-ātmakaḥ). Its (tasya…api) real essence (sva-rūpam) is realized (pratipādyate) here (iha) through devotion (prasaṅgāt). || 7/122 ||
स्वरूपज्ञापनारूपं मुद्रासंस्थानमिष्यते ।
स्वविमर्शात्मना त्राणमिष्यते मन्त्रलक्षणं ॥७/१२३॥
Svarūpajñāpanārūpaṃ mudrāsaṃsthānamiṣyate |
Svavimarśātmanā trāṇamiṣyate mantralakṣaṇaṃ || 7/123 ||
The revelation of one’s Essential Nature (sva-rūpa-jñāpanā-rūpam) is considered (iṣyate) as 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 स्थितं ॥७/१२४॥
Nānānubhavarūpāsu vyavahāradaśāsvapi |
Etaddvayaṃ vyāptisāraṃ sphuṭaṃ pratyakṣataḥ sthitaṃ || 7/124 ||
Being the Essence of Pervasion (vyāpti-sāram), this (etat) couple of Mudrā and Mantra (dvayam) remains (sthitam) clearly (sphuṭam) perceivable (pratyakṣataḥ) even (api) in the worldly condition (vyavahāra-daśāsu) of various experiences (nānā-anubhava-rūpāsu). || 7/124 ||
अद्याप्यभिन्नरूपत्वात्परोक्षमिव वर्तते ।
यत्परिज्ञानवशतो भवो भवति मुक्तिभूः ॥७/१२५॥
Adyāpyabhinnarūpatvātparokṣamiva vartate |
Yatparijñānavaśato bhavo bhavati muktibhūḥ || 7/125 ||
Nevertheless (adyāpi), It continually exists (vartate) beyond the range of sight invisibly (parokṣam…iva) due to Its undivided nature (abhinna-rūpatvāt). When this is perfectly understood, the Power of this understanding (yat-parijñāna-vaśataḥ) transforms (bhavati) worldly existence (bhavaḥ) into the Birthplace 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 and Mantra (mudrā-mantrau) are Bindu and Nāda (bindu-nādau), while their ground (tat-āśrayaḥ) is Nirīha, Indifference (nirīhātmā). These exist (vartante) on the plane of all experiences (sarva-anubhava-bhūmiṣu) without distinction (avibhāgena). || 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 ||
Mudrā (mudrāyāḥ) is established (sthitiḥ) through a fivefold sequence (pañca-ātmakatayā), bearing the names (iti) Karaṅkiṇī (karaṅkiṇī), Krodhinī (krodhinī), Bhairavī (bhairavī), Lelihānī (lelihānikā) and (ca… ca…) Khecarī mudrā-s (khecarī). || 7/127 ||
यो ज्ञानमन्त्रमेलापशाक्तशाम्भवभेदतः ।
क्रमस्तस्य यथासंख्यमेताभिः सर्वथान्वयः ॥७/१२८॥
Yo jñānamantramelāpaśāktaśāmbhavabhedataḥ |
Kramastasya yathāsaṃkhyametābhiḥ sarvathānvayaḥ || 7/128 ||
This sequence (kramaḥ), which (yaḥ) belongs to (the siddha states like) 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 emerges.
The Mantrasiddha state relates to Krodhinīmudrā, from which the Melāpa state emerges.
The Melāpasiddha state relates to Bhairavīmudrā, from which the Śākta state emerges.
The Śāktasiddha state relates to Lelihānīmudrā, from which the Śāmbhava state emerges.
The Śāmbhavasiddha state relates to Khecarīmudrā, which is the union of all the previous mudrā-s.
मुद्रामन्त्रनिरीहाणां धामवर्णचिदात्मनां ।
अन्योन्याव्यभिचारेण सामरस्यादभिन्नता ॥७/१२९॥
Mudrāmantranirīhāṇāṃ dhāmavarṇacidātmanāṃ |
Anyonyāvyabhicāreṇa sāmarasyādabhinnatā || 7/129 ||
Mudrā, Mantra, and Nirīha (mudrā-mantra-nirīhāṇām) are nothing but Abode, Letter, and Consciousness (dhāma-varṇa-cit-ātmanām), and due to their mutual consistency (anyonya-avyabhicāreṇa), they are one (sāmarasyāt…abhinnatā). || 7/129 ||
क्रमे सर्वज्ञपर्यन्तं प्रत्यक्षा कापि या स्थिता ।
यत्परिज्ञानवशतः कायवाङ्मनसाश्रयं ॥७/१३०॥
Krame sarvajñaparyantaṃ pratyakṣā kāpi yā sthitā |
Yatparijñānavaśataḥ kāyavāṅmanasāśrayaṃ || 7/130 ||
(Though) ineffable (kā…api), this (yā) unity is perceptible (pratyakṣā) in its sequential manifestation (krame), while still resting (sthitā) in the omniscient state (sarva-jña-paryantam). On the authority of the perfect understanding of this fact (yat-parijñāna-vaśataḥ), (this omniscient state) becomes the foundation for the body, speech and mind (kāya-vāk-manasa…āśrayam). || 7/130 ||
सङ्कोचसंस्कारलयात्सर्वाकारं विशुध्यते ।
आणवादिसमावेशत्रयव्यापकरूपता ॥७/१३१॥
Saṅkocasaṃskāralayātsarvākāraṃ viśudhyate | Āṇavādisamāveśatrayavyāpakarūpatā || 7/131 ||
The all-pervading nature of the three Samāveśa-s, beginning with āṇava (āṇava-ādi-samāveśa-traya-vyāpaka-rūpatā), is thoroughly (sarvākāram) purified (viśudhyate) when the impressions of limitation dissolve (saṅkoca-saṃskāra-layāt).
यत्राप्यभिन्नानुभवात्स्वरूपस्थितये भवेत् ।
यादिकर्मादिमलत्रयमक्रमतो लयं ॥७/१३२॥
Yatrāpyabhinnānubhavātsvarūpasthitaye bhavet |
Yādikarmādimalatrayamakramato layaṃ || 7/132 ||
There (yatra…api), the three impurities like kārma, and the rest (yādikarma-ādi-mala-trayam) spontaneously (akramataḥ) dissapear (layam…bhavet) through undifferentiated perception (abhinna-anubhavāt), to maintain one’s own Essential Nature (sva-rūpa-sthitaye). || 7/131-132 ||
यत्प्रसादेन यत्स्फारात्त्र्युट्यते कालघट्टनं ।
इच्छानिर्हरणात्सृष्टमाकालाग्निशिवावधि ॥७/१३३॥
Yatprasādena yatsphārāttryuṭyate kālaghaṭṭanaṃ |
Icchānirharaṇātsṛṣṭamākālāgniśivāvadhi || 7/133 ||
By whose Favour (yat-prasādena) and Expansion (yat-sphārāt), the impact of Time (kāla-ghaṭṭanam), spanning (sṛṣṭam) from Kālāgni (ākālāgni) to Śiva (śivā-avadhi), is eradicated (tryuṭyate), when desire is extracted from it (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) is still 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 यादृशतादृशं ।
यां विनापि नयस्यास्य वैलक्षण्यं न जायते ॥७/१३५॥
Mahārthakathanaṃ yasyā vinā yādṛśatādṛśaṃ |
Yāṃ vināpi nayasyāsya vailakṣaṇyaṃ na jāyate || 7/135 ||
If oral transmission does not contain the explanation of the Mahārtha (mahā-artha-kathanam…yasyāḥ…yām…vinā…vinā…api) in this very same manner (yādṛśa…tādṛśam), then the uniqueness (vailakṣaṇyam) of its Doctrine (nayasya) cannot (na) manifest (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) remains solely within the sphere of Oral Tradition (sā…mukha-āmnāya-eka-gocarā). Śakti (śaktyā) does not transmit this Secret (pātayitum) completely (na…samyak) in written form (lipau), as She only hints at It in Scriptures (vadate…manāk). || 7/136 ||
कटाक्षीक्रियते बुद्धौ तज्ज्ञानं सूक्ष्मदर्शिनां ।
प्रत्यक्षानुभवादस्या भेदग्रासो हि यत्नतः ॥७/१३७॥
Kaṭākṣīkriyate buddhau tajjñānaṃ sūkṣmadarśināṃ |
Pratyakṣānubhavādasyā bhedagrāso hi yatnataḥ || 7/137 ||
The Knowledge of such Secret (tat-jñānam) is revealed as a Glance (kaṭākṣī-kriyate) in the intellect (buddhau) of the keen-eyed ones (sūkṣma-darśinām). When it is directly perceived (pratyakṣa-anubhavāt), the intellect’s (asyāḥ) differentiating activity is consumed (bheda-grāsaḥ…hi) through zealous investigation (of one’s Self) (yatnataḥ). || 7/137 ||
The sequence of the five mudrā-s
अवर्णाकारसंस्थानां प्रमातॄणां स्वभावतः ।
अपटाटङ्कसङ्केतात्कायसंस्थानतः स्थितं ॥७/१३८॥
Avarṇākārasaṃsthānāṃ pramātṝṇāṃ svabhāvataḥ |
Apaṭāṭaṅkasaṅketātkāyasaṃsthānataḥ sthitaṃ || 7/138 ||
This Knowledge is naturally (svabhāvataḥ) established (sthitam) without any visible sign (apaṭāṭaṅka-saṅketāt) in the body (kāya-saṃsthānataḥ) of those perceivers (pramātṝṇām) who are established in the letter ‘A’, which has no 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 ||
And (ca) being established in the body (kāya-saṃsthāna-rūpā), 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), because the Karaṅka-form serves as the Support within one's own Self, a certain Power arises, and through the authority of this Power (karaṅka-rūpasya…svātmani…ādhāra-tā-vaśāt), the second Mudrā (asau), having resorted (āśritya) to the nature of ‘Krodhinī’ or ‘the wrathful one’ (krodhinī-rūpam), surges up with great intensity (saṃrabhāt…vartate). || 7/140 ||
ततोऽपि तत्स्वरूपस्य सान्तर्विपरिवर्तिनः ।
यथायथं सम्भरणाद्भैरवीति प्रकीर्तिता ॥७/१४१॥
Tato'pi tatsvarūpasya sāntarviparivartinaḥ |
Yathāyathaṃ sambharaṇādbhairavīti prakīrtitā || 7/141 ||
Then (tataḥ…api), properly (yathāyatham) maintaining/filling (sambharaṇāt) her Essential Nature (tat-svarūpasya) - which internalizes everything (antar-viparivartinaḥ) - the third Mudrā (sā) is termed ‘Bhairavī’, ‘the nourishing one’ (bhairavī…iti…prakīrtitā). || 7/141 ||
ततोऽपि वासनारूपपुर्यष्टकविलापनात् ।
महाविलयरूपत्वाल्लेलिहानेति कथ्यते ॥७/१४२॥
Tato'pi vāsanārūpapuryaṣṭakavilāpanāt |
Mahāvilayarūpatvāllelihāneti kathyate || 7/142 ||
Then (tataḥ…api), being Mahāvilaya or Great Destruction (mahā-vilaya-rūpatvāt), the fourth Mudrā is called (iti…kathyate) ‘Lelihānā’, ‘the licking one’ (lelihānā), which dissolves the subtle body, composed of impressions (vāsanā-rūpa-puryaṣṭaka-vilāpanāt). || 7/142 ||
ततश्चापि स्वरूपे स्वप्रतिष्ठामभ्युपेयुषि ।
निरावरणरूपत्वात्खेचरीरूपमास्थिता ॥७/१४३॥
Tataścāpi svarūpe svapratiṣṭhāmabhyupeyuṣi |
Nirāvaraṇarūpatvātkhecarīrūpamāsthitā || 7/143 ||
Even (ca…api) then (tataḥ), by attaining (abhyupeyuṣi) the ability to rest (sva-pratiṣṭhām) in one’s Essential Nature (sva-rūpe), the fifth Mudrā resorts to (āsthitā) the Nature of ‘Khecarī’, ‘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). After making the entire world (jagat…kṛtsnam) satisfied (tarpayitvā), spanning from the hell (āpātālāt) to Śiva (śiva-avadhi), this Mudrā permanently remains as an establishment in one’s true nature (sthitā). || 7/144 ||
एवंविधं हि यत्स्थानं जङ्गमस्थावरात्मकं ।
वाचकात्मस्वरूपान्तरध्यस्तं मन्त्ररूपतः ॥७/१४५॥
Evaṃvidhaṃ hi yatsthānaṃ jaṅgamasthāvarātmakaṃ |
Vācakātmasvarūpāntaradhyastaṃ mantrarūpataḥ || 7/145 ||
This way (evam-vidham…hi), this Self-establishment (yat-sthānam) embodies and includes both the moving and the immovable (jaṅgama-sthāvara-ātmakam), for 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 practice of protecting one’s True Nature (svarūpa-trāṇa-yogataḥ) through Awareness (parāmarśāt), It remains as the creator…as the form of Speech, 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) is intent upon concealing the universe (viśva-āvaraṇa-tatparaḥ), for It has no external appearance (avarṇa-ātmā). But after assimilating (ākṛṣya) the world (jagat), furnished with the five Mudrā-s, culminating in one’s True Self (nija-sva-rūpa-ṭaṅka-anta-pañca-mudrā-ātmakam), (the Great Mantra) is devoid of unstruck or struck sounds (anāhata-hata-ujjhitaḥ), and intensely (uccaiḥ) crushes (the world) (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 स्थितं ।
निरीहरूपे विश्रान्तिः परविश्रान्तिलक्षणे ॥७/१४९॥
Etaddvayaṃ saṃvidantaḥ sāmarasyatayā sthitaṃ |
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 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 even there (sthitā…tatra…api). It is a fact (vastutaḥ). || 7/150 ||
परस्परापेक्षतया कालकामौ न तात्त्विकौ ।
न चापि न स्थितौ यस्मात्प्रतीतिपथि वर्तते ॥७/१५१॥
निरावरणत्वं च ** तदेव चितो यथा ।
स्वसंवेदनसंसिद्धं तद्वदेवानयोर्न किं ॥७/१५२॥
Parasparāpekṣatayā kālakāmau na tāttvikau |
Na cāpi na sthitau yasmātpratītipathi vartate || 7/151 ||
Nirāvaraṇatvaṃ ca ** tadeva cito yathā |
Svasaṃvedanasaṃsiddhaṃ tadvadevānayorna kiṃ || 7/152 ||
Since (yasmāt) they are mutually dependent (paraspara-apekṣa-tayā), Time and desire (kāla-kāmau) are not essential (na…tāttvikau). They do not exist (na… sthitau...na…ca…api), since (yasmāt) only (eva) the ‘Unveiled State’ (tat…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 स्थितं ।
केशोण्डुकाभाससमं तन्निरावरणं पुनः ॥७/१५३॥
Āmukhādbhāsamānaṃ tu yadrūpamanayoḥ sthitaṃ |
Keśoṇḍukābhāsasamaṃ tannirāvaraṇaṃ punaḥ || 7/153 ||
The (tat) nature (rūpam) of these two (anayoḥ), which (yat) shines (bhāsa-mānam…tu) in front of one’s eyes (āmukhāt), 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) are maintaned (sthitiḥ) only (kevalam…hi) through darkness, embodying the lack of Awareness (aparāmarśa-doṣeṇa), but (punaḥ) Devī (devī), being 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), 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). It is also a fact (vastutaḥ). || 7/155 ||
एतद्रूपपरिज्ञानद्वयघट्टनसम्भवा ।
निरीहात्मा संविदेव प्रथतेऽनुपयोगिनः ॥७/१५६॥
Etadrūpaparijñānadvayaghaṭṭanasambhavā |
Nirīhātmā saṃvideva prathate'nupayoginaḥ || 7/156 ||
The unity of these two, as the perfect understanding of this fact (etat-rūpa-parijñāna-dvaya-ghaṭṭana-sambhavā), manifests (prathate) as the indifferent perception alone (nirīhā-ātmā…saṃvit…eva) of the yogī who is not attached to them (anupa-yoginaḥ). || 7/156 ||
मुद्रामन्त्रनिरीहाणां धामवर्णचिदात्मनां ।
ऐकध्यमनया भङ्ग्या प्रतिभावं व्यवस्थितं ॥७/१५७॥
Mudrāmantranirīhāṇāṃ dhāmavarṇacidātmanāṃ |
Aikadhyamanayā bhaṅgyā pratibhāvaṃ vyavasthitaṃ || 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 पूजनं ।
संक्रामः च निरीहात्मा त्रयमेकतयाप्यदः ॥७/१५८॥
Mudrāsvarūpaṃ kathanam mantrarūpaṃ ca pūjanaṃ |
Saṃkrāmaḥ ca nirīhātmā trayamekatayāpyadaḥ || 7/158 ||
Kathanam or Instruction (kathanam) embodies the essential nature of Mudrā-s (mudrā-sva-rūpam), and (ca) Pūjanam or Worship (pūjanam) is the nature of Mantra (mantra-rūpam). 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, consisting of the Sky of Consciousness, composed of the Five Voids (of Vyomeśvarī, and the rest) (pañca-śūnya-ātmaka-ākāśa-piṇḍa-rūpatayā). || 7/159 ||
षोडशस्वररूपत्वमस्यान्तः प्रकटं स्थितं ।
अपटाटङ्कसङ्केतात्केवलं न विभाव्यते ॥७/१६०॥
Ṣoḍaśasvararūpatvamasyāntaḥ prakaṭaṃ sthitaṃ |
Apaṭāṭaṅkasaṅketātkevalaṃ na vibhāvyate || 7/160 ||
His (asya) nature, encompassing the sixteen sounds (ṣoḍaśa-svara-rūpatvam), shines (sthitam) within (antaḥ) clearly (prakaṭam). It appears alone (kevalam), undivided (na…vibhāvyate), and without visible signs (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 स्थितं ।
आक्षितेः शिवपर्यन्तं महासामान्यलक्षणं ॥७/१६३॥
Ekasvabhāvā sarvāsu lipiṣveva vibhusthitiḥ |
Anye varṇā vibhidyante yathā nāyaṃ punastathā || 7/162 ||
Ekasvarūpaṃ mudrāyāḥ karaṅkātmatayā sthitaṃ |
Ākṣiteḥ śivaparyantaṃ mahāsāmānyalakṣaṇaṃ || 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 separated (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). It is spanning from perception (ākṣiteḥ) up to Śiva (śiva-paryantam), indicating universality (mahā-sāmānya-lakṣaṇam). || 7/162-163 ||
तथैव वर्णराजस्य महामन्त्रस्वरूपिणः ।
सर्ववाचकसामान्यध्वनिरूपतया स्थितं ॥७/१६४॥
Tathaiva varṇarājasya mahāmantrasvarūpiṇaḥ |
Sarvavācakasāmānyadhvanirūpatayā sthitaṃ || 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), what signifies the dissolution of this duality (etat-dvaya-viśrānti-lakṣaṇaḥ) remains (sthitaḥ) in accordance (anugamaḥ) with perception (saṃvidaḥ), which assumes the nature of the wheel of Consciousness (kha-cakra-rūpāyāḥ), even if (api) it operates as Indifference (nirīha-ātmatayā). || 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 (svabhāvataḥ) as the integration (saṃyamaḥ) of concentration, meditation, and trance (dhāraṇā-dhyāna-samādhīnām), and when this triad (trayam) is realized as a single reality (ekatra), it remains (sthitam) in front of one’s eyes (sākṣāt) even (api) in the ordinary state known as vyutthāna (vyutthāne). || 7/166 ||
एतत्परिज्ञानवशाद्विक्षेपो नास्ति वस्तुतः ।
एतद्रूपापरिज्ञानात्का न विक्षेपभूमयः ॥७/१६७॥
Etatparijñānavaśādvikṣepo nāsti vastutaḥ |
Etadrūpāparijñānātkā na vikṣepabhūmayaḥ || 7/167 ||
In fact (vastutaḥ), when this is perfectly understood (etat-parijñāna-vaśāt), no (na) confusion (vikṣepaḥ) remains (asti). If not (etat-rūpa-aparijñānāt), what (kāḥ) state would remain untouched by confusion (na…vikṣepa-bhūmayaḥ)? || 7/167 ||
तदेतत्परमं गुह्यं योगिनीनां मुखे स्थितं ।
मुखागमम्लानभयादुद्घाट्य प्रतिपादितं ॥७/१६८॥
Tadetatparamaṃ guhyaṃ yoginīnāṃ mukhe sthitaṃ |
Mukhāgamamlānabhayādudghāṭya pratipāditaṃ || 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), for it emerged through the Grace of the Guru (guru-anugrahāt). || 7/169 ||
पञ्चपिण्डस्वरूपस्य सूक्ष्मप्राणक्रमात्मनः ।
अस्यैव वर्णराजस्य लिपिसंस्थानमन्यथा ॥७/१७०॥
Pañcapiṇḍasvarūpasya sūkṣmaprāṇakramātmanaḥ |
Asyaiva varṇarājasya lipisaṃsthānamanyathā || 7/170 ||
The written form (lipi-saṃsthānam) of this (asya) very (eva) King of letters --i.e. the Self, or the letter ‘A’-- (varṇa-rājasya), Who is the Essential Nature of the Fivefold Mass (pañca-piṇḍa-svarūpasya), and is characterized by the sequence of subtle life-force (sūkṣma-prāṇa-krama-ātmanaḥ), appears separately (anyathā). || 7/170 ||
आश्रित्य परमा संविन्मुण्डदण्डतया स्थिता ।
हृत्संविदुत्थरूपाया वर्णारणिमयात्मनः ॥७/१७१॥
ध्वनन्त्याः परमं नादं महासामान्यवाचकं ।
अधः कुण्डलिनीस्रोतोमहावर्तफणाहतेः ॥७/१७२॥
Āśritya paramā saṃvinmuṇḍadaṇḍatayā sthitā |
Hṛtsaṃviduttharūpāyā varṇāraṇimayātmanaḥ || 7/171 ||
Dhvanantyāḥ paramaṃ nādaṃ mahāsāmānyavācakaṃ |
Adhaḥ kuṇḍalinīsrotomahāvartaphaṇāhateḥ || 7/172 ||
But after taking shelter (āśritya) in the Supreme (paramam) Nāda (nādam) of the Vibrating One (dhvanantyāḥ), which emerges from below like a Staff while raising the Hood during the great whirlpool of Kuṇḍalinī’s currents (kuṇḍalinī-srotaḥ-mahā-āvarta-phaṇā-hateḥ…adhaḥ), and therefore, embodying the narrator of Universality (mahā-sāmānya-vācakam); Supreme (paramā) Consciousness (saṃvit) establishes (sthitā) as the Hood and the Staff (muṇḍa-daṇḍatayā) of that Reality which flashes forth from the Perception of the Heart (hṛt-saṃvit-uttha-rūpāyāḥ), combining all the letters (varṇa-araṇi-maya-ātmanaḥ). || 7/171 - 172 ||
स्वस्फारध्वनिरूपस्य निष्पत्त्या रचितास्थितेः ।
प्रत्यावृत्त्या तु यद्धाममेयसंहरणात्मनः ॥७/१७३॥
Svasphāradhvanirūpasya niṣpattyā racitāsthiteḥ |
Pratyāvṛttyā tu yaddhāmameyasaṃharaṇātmanaḥ || 7/173 ||
By the emergence (niṣpattyā) of the sound-form of one’s expansion (sva-sphāra-dhvani-rūpasya), existence is established (racita-āsthiteḥ). But in a reversal process (pratyāvṛttyā…tu), it is marked by the withdrawal of perceptible abodes (yat-dhāma-meya-saṃharaṇa-ātmanaḥ). || 7/173 ||
अमाकलान्तं पश्यन्त्यास्ततोऽपि परमे पदे ।
बिन्दुशून्यात्मनि स्थानान्निरावरणता ततः ॥७/१७४॥
Amākalāntaṃ paśyantyāstato'pi parame pade |
Binduśūnyātmani sthānānnirāvaraṇatā tataḥ || 7/174 ||
The Seventeenth Kalā (amākalāntam) of sounds (paśyantyāḥ) appears as the Supreme (parame) State (pade), which is devoid of Bindu --i.e. the center as the subject-- (bindu-śūnya-ātmani). 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 ||
(Kuṇḍalinī’s) Hood (muṇḍanam) appears in the form of Jñāna or Knowledge (jñāna-rūpeṇa), and (ca) Her Staff (daṇḍanam) in the form of 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 ||
The head --i.e. Jñāna-- indicates (śiraḥ-pradeśe) ‘muṇḍa’ (muṇḍa-ātmā). It is the resting place, made of the cognitive organs (jñāna-indriya-maya-āśrayaḥ). The staff --i.e. Kriyā-- (daṇḍa-ātmā) consists of the expansion of the organs of actions (karma-indriya-sphāra-mayaḥ); hence (tataḥ), they are different in this respect (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 (vyoma-īśvarī-spanda-rūpaḥ) is eager to manifest the universe (viśva-udaya-unmukhaḥ). (Her) “opposite” --lit. the ‘other’-- (anyaḥ) is the expansion of Raudeśvarī (raudra-īśvarī-sphāra-mayaḥ), 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 ||
Mudrā-s (mudrā), marked by the activity of the five prāṇa-s (pañca-prāṇa-kriyā-ātmikā), remain (sthitā) as the Essence of Pervasion (vyāpti-sārā), appearing as the settlement of the body (deha-saṃsthāna-rūpiṇī) of the ineffable (kasya…api) Lord of the fivefold Mass (piṇḍa-nāthasya). || 7/178 ||
सूक्ष्मप्राणक्रमोल्लासपिण्डनाथानुसन्धिताः ।
महाप्रभावाज्जायन्ते योगिनामक्रमोदयाः ॥७/१७९॥
Sūkṣmaprāṇakramollāsapiṇḍanāthānusandhitāḥ |
Mahāprabhāvājjāyante yogināmakramodayāḥ || 7/179 ||
Manifesting as the sequential unfolding of subtle prāṇa-s when investigating the Lord of the Mass (sūkṣma-prāṇa-krama-ullāsa-piṇḍa-nātha-anusandhitāḥ), spontaneous awakenings (akrama-udayāḥ) occur (jāyante) with great force (mahā-prabhāvāt) for yogī-s (yoginām). || 7/179 ||
प्रत्यक्षानुभवात्सोऽयमुत्तमः पिण्डवर्णराट् ।
योगिनां मुख्यविश्रान्तिश्चिदानन्दाय कल्पते ॥७/१८०॥
Pratyakṣānubhavātso'yamuttamaḥ piṇḍavarṇarāṭ |
Yogināṃ mukhyaviśrāntiścidānandāya kalpate || 7/180 ||
Emerging in direct perception (pratyakṣa-anubhavāt), this (ayam) is the (saḥ) Supreme (uttamaḥ) Master of the outward appearance of homogeneous Unity (piṇḍa-varṇa-rāṭ). For yogī-s (yoginām), it serves as (kalpate) the primary resting place (mukhya-viśrāntiḥ), leading to the Bliss of Consciousness (cit-ānandāya). || 7/180 ||
परस्थूलक्रमौ प्रायो व्याप्तिसारौ व्यवस्थितौ ।
सूक्ष्मक्रमप्रभावानामाकारो योगिनां मतः ॥७/१८१॥
अतोऽत्र पिण्डनाथस्याप्युपयोगो व्यवस्थितः ।
धामवर्णचिदैकाग्र्यमस्याप्यनुभवस्थितं ॥७/१८२॥
Parasthūlakramau prāyo vyāptisārau vyavasthitau |
Sūkṣmakramaprabhāvānāmākāro yogināṃ mataḥ || 7/181 ||
Ato'tra piṇḍanāthasyāpyupayogo vyavasthitaḥ |
Dhāmavarṇacidaikāgryamasyāpyanubhavasthitaṃ || 7/182 ||
The supreme and gross sequences (para-sthūla-kramau) mostly (prāyaḥ) remain (vyavasthitau) as pervasion and essence (vyāpti-sārau). It is known (mataḥ) as the form (ākāraḥ) of Yogī-s (yoginām) who are empowered by the subtle sequence (sūkṣma-krama-prabhāvānām). So here (ataḥ…atra), this form remains employed (upayogaḥ…vyavasthitaḥ) even for the Lord of the Mass (piṇḍa-nāthasya…api), He also remains intent on unifying Dhāma, Varṇa and Cit (dhāma-varṇa-cit-aikāgryam) in perception (anubhava-sthitam…asya…api). || 7/181 - 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) the Time (kālaḥ) comes (pravartate) for the body (kāyam) to be consumed (grasitum) after embracing it (āliṅgya), then (tadā…tadā) that very Time (kālaḥ) serves (vikalpyate) as the destroyer of worldly enjoyment (bhoga-vināśāya). || 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 the subject and the 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 spontaneously emerging manifestation (akrama-uccāra-rūpasya) appears (vyavasthitaḥ) as the remoteness of the near (adūra-viprakarṣeṇa), even though (punaḥ) 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) abandon (tyaktvā) their own direct perception (svānubhavam) just because (yathā) they somehow (kathañcid) feel satisfied with merely counting (saṅkhyā-mātra-pūraṇāt) the divisions, foundations and knots (granthi-ādhāra-kalādibhiḥ) of the wheels (cakrāṇām), or the subsequent sequence of letters (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 or its absence (na…api…krama-adayaḥ), which (ye) are explained (pratipāditāḥ) by those who know them (tat-jñaiḥ). We (asmābhiḥ) do not (na) talk (prapañcitāḥ) about them (te), because their manifestation reflects individuality (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 this is the Oral Tradition, which is 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 महाप्रभावप्रवर्तनोपायं ।
सृष्टिस्थितिसंहारस्वरूपनिष्ठक्रमं तनुमः ॥८/१॥
Svātmajñānapravaṇaṃ mahāprabhāvapravartanopāyaṃ |
Sṛṣṭisthitisaṃhārasvarūpaniṣṭhakramaṃ tanumaḥ || 8/1 ||
(Now,) we explain (tanumaḥ) the means which leads to the Great Splendour of Consciousness (mahā-prabhāva-pravartana-upāyam). It is the procedure which is established in the real nature of manifestation, maintenance, and dissolution (sṛṣṭi-sthiti-saṃhāra-svarūpa-niṣṭha-kramam), intent upon the Knowledge of one’s Self (svātmā-jñāna-pravaṇam). || 8/1 ||
प्रत्यभिज्ञागम्यरूपप्रथनात्मगुरूदयः ।
वृन्दक्रमान्तैः स्फुरितः सर्वसंशयभेदकः ॥८/२॥
Pratyabhijñāgamyarūpaprathanātmagurūdayaḥ |
Vṛndakramāntaiḥ sphuritaḥ sarvasaṃśayabhedakaḥ || 8/2 ||
The Emergence of the Guru is the manifestation of the very essence of perception, which is to be acquired by means of Self-recognition (pratyabhijñā-gamya-rūpa-prathana-ātmā-guru-udayaḥ). It throbs (sphuritaḥ) through the conclusions of the Vṛnda-sequence (vṛnda-krama-antaiḥ) as the eradicator of all the doubts (sarva-saṃśaya-bhedakaḥ). || 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 Vṛnda-sequence (vṛnda-kramasya-ante), when the Nature of the Self is perfectly understood (ātmā-rūpa-parijñāne), the uninterrupted lineage of Guru-s (guru-santatiḥ) is worshipped (pūjyate) as the bestower of Supreme Grace (parā-anugraha-kāriṇī). || 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 Worship (pūjana-ātmā) emerges (pravartate) as thoughtlessness (nirvikalpakaḥ), 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 पूजनं ॥८/६॥
Iti pūjāsvarūpasya tattvataḥ pratipādanāt |
Svasaṅkocakalālope nirvikalpaṃ hi pūjanaṃ || 8/6 ||
This means (iti):
When the real nature of Worship (pūjā-svarūpasya) is truly realized (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), which embodies the essential nature of the five voids (pañca-ākāśa-svarūpasya), it appears in the pentad of yoni-s or wombs (yoni-ādi-pañca-rūpeṇa). || 8/7 ||
तत्र योनिर्महासत्ताविश्रान्तिः सर्वसंविदां ।
महायोनिस्वरूपस्यापि कायात्मतयोदिता ॥८/८॥
Tatra yonirmahāsattāviśrāntiḥ sarvasaṃvidāṃ |
Mahāyonisvarūpasyāpi kāyātmatayoditā || 8/8 ||
There (tatra), in the first womb (yoniḥ), all perceptions (sarva-saṃvidām) repose in existence --i.e. manifest-- (mahā-sattā-viśrāntiḥ). Then, the next (api) emerges (uditā) as the body (kāya-ātmatayā) of the Great Womb (mahā-yoni-svarūpasya). || 8/8 ||
प्रमेयभूमिकावर्तशङ्खयोनितयोदिता ।
प्रत्यावृत्तिक्रमाद्भूयः स्वरूपपदरूपिणी ॥८/९॥
Prameyabhūmikāvartaśaṅkhayonitayoditā |
Pratyāvṛttikramādbhūyaḥ svarūpapadarūpiṇī || 8/9 ||
Arising (uditā) as the Shell Womb, which contains the whirlpool of perceptible objects (prameya-bhūmikā-āvarta-śaṅkha-yoni-tayā), it assumes the nature of one’s Essence (svarūpa-pada-rūpiṇī) again and again (bhūyaḥ) through a reversal process (prati-āvṛtti-kramāt). || 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 Lotus Womb (padma-yoni-tayā) in the final (parame) phase (pade), and when (āpanne) It takes repose in her own State (nija-viśrāntim), It emerges (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 sequence of the fivefold flow (pañca-vāha-kramasya) is the emergence of Worship (pūjana-udayaḥ), which (yat) is marked by 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) arises through the Favor of the Yuganātha-s (yuga-nātha-prasādena); therefore (ataḥ), having ‘maintenance’ as its core (tat-ātmakatvena), the process of Worship (pūjana-kramaḥ) embodies that (sthiti-ātmā). || 8/12 ||
तत्र व्योमेश्वरीरूपं खगेन्द्रात्मतया स्थितं ।
पञ्चाकाशस्वभावस्य निरावरणतामयं ॥८/१३॥
Tatra vyomeśvarīrūpaṃ khagendrātmatayā sthitaṃ |
Pañcākāśasvabhāvasya nirāvaraṇatāmayaṃ || 8/13 ||
There (tatra), consisting of the Unveiled State (nirāvaraṇatā-mayam) of the essential nature of the five voids (pañca-ākāśa-sva-bhāvasya), the nature of Vyomeśvarī (vyoma-īśvarī-rūpam) manifests (sthitam) as the State of Khegendra (khagendra-ātmatayā). || 8/13 ||
मानमेयमयस्वाङ्गसङ्कोचप्रसरक्षमं ।
खेचरीभूचरीरूपं कूर्मनाथतयोदितं ॥८/१४॥
Mānameyamayasvāṅgasaṅkocaprasarakṣamaṃ |
Khecarībhūcarīrūpaṃ kūrmanāthatayoditaṃ || 8/14 ||
The natures of Khecarī and Bhūcarī (khecarī-bhūcarī-rūpam) arises (uditam) as Kūrmanātha, the Tortoise Lord (kūrma-nātha-tayā), for He can manifest the withdrawal of cognition and its objects, which serve as one’s limbs (māna-meya-maya-svāṅga-saṅkoca-prasara-kṣamam). || 8/14 ||
प्रत्यावृत्त्या प्रमेयस्य महासंहाररूपकृत् ।
संहारभक्षिणीरूपं मेषनाथतयोदितं ॥८/१५॥
Pratyāvṛttyā prameyasya mahāsaṃhārarūpakṛt |
Saṃhārabhakṣiṇīrūpaṃ meṣanāthatayoditaṃ || 8/15 ||
The nature of Saṃhārabhakṣiṇī (saṃhāra-bhakṣiṇī-rūpam) arises (uditam) as Meṣanātha (meṣanāthatayā), for by turning back (to subjectivity) (pratyāvṛttyā), He assumes the form of the great dissolution (mahā-saṃhāra-rūpakṛt) of objectivity (prameyasya). || 8/15 ||
भावात्ममयरूपत्वात्मच्छन्द इति वस्तुतः ।
रौद्ररौद्रेश्वरीरूपं श्रीमच्छन्दतयोदितं ॥८/१६॥
Bhāvātmamayarūpatvātmacchanda iti vastutaḥ |
Raudraraudreśvarīrūpaṃ śrīmacchandatayoditaṃ || 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 स्थितं ।
अदृष्टविग्रहाविष्टं व्योमेश्वर्यादिपञ्चकं ॥८/१७॥
Taditthaṃ yuganāthānāṃ vyāptisāratayā sthitaṃ |
Adṛṣṭavigrahāviṣṭaṃ vyomeśvaryādipañcakaṃ || 8/17 ||
Hence (tat-ittham), the fivefold flow of Vyomeśvarī, etc. (vyoma-īśvarī-ādi-pañcakam) manifests (sthitam) as the all-pervading essence (vyāpti-sāratayā) of the Yuganātha-s (yuga-nāthānām) without visible form (adṛṣṭa-vigraha-āviṣṭam). || 8/17 ||
The Saṃhārakramaḥ
अविकल्पकविज्ञानस्थैर्येण तदनन्तरं ।
देवतारूपमासाद्य स्वस्वातन्त्र्यविजृम्भणात् ॥८/१८॥
मनसः खण्डनोद्युक्ता एकादशमरीचिकाः ।
बुद्ध्याद्या एष संहारः प्रधानः पूजनक्रमः ॥८/१९॥
Avikalpakavijñānasthairyeṇa tadanantaraṃ |
Devatārūpamāsādya svasvātantryavijṛmbhaṇāt || 8/18 ||
Manasaḥ khaṇḍanodyuktā ekādaśamarīcikāḥ |
Buddhyādyā eṣa saṃhāraḥ pradhānaḥ pūjanakramaḥ || 8/19 ||
Then, immediately after (tat-anantaram) acquiring (āsādya) the nature of the deities (of the senses) (devatā-rūpam) through the firmness of thoughtless wisdom (avikalpaka-vijñāna-sthairyeṇa), which blooms as one’s 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) sequence (kramaḥ) of the wheels of manifestation, maintenance, and dissolution or Sṛṣṭikramaḥ, Sthitikramaḥ and Saṃhārakramaḥ (sarga-avatāra-saṃhāra-cakrāṇām), which are essentially none other than 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), that which (yat) becomes (bhavet) eternal (nityam) even (api) during vyutthāna, or the ordinary state (vyutthāna-avasare) of ascending activities (adhirūḍha-vṛttīnām), which embody the stage of various experiences (nānā-anubhava-bhūmiṣu), is the Consuming of Time (kāla-grāsaḥ). || 8/21 ||
अतः पूजनरूपोऽयमात्मज्ञानतया स्थितः ।
उपदेशतरोः पुष्पं चिदामोदमनोहरं ॥८/२२॥
Ataḥ pūjanarūpo'yamātmajñānatayā sthitaḥ |
Upadeśataroḥ puṣpaṃ cidāmodamanoharaṃ || 8/22 ||
Hence (ataḥ), when the Flower (puṣpam) of the Tree of Instruction blossoms (upadeśataroḥ), and catches one’s heart by the Bliss of Consciousness (cit-āmoda-manas-haram), this (ayam) act of Worship (pūjana-rūpaḥ) manifests (sthitaḥ) as the Knowledge of the Self (ātmā-jñānatayā). || 8/22 ||
ततोऽपि सर्ववृत्तिनां कालग्रासपुरस्सरं ।
निरावरणविश्रान्तिः सङ्क्रमात्मा प्रवर्तते ॥८/२३॥
Tato'pi sarvavṛttināṃ kālagrāsapurassaraṃ |
Nirāvaraṇaviśrāntiḥ saṅkramātmā pravartate || 8/23 ||
Moreover (tataḥ…api), after Time is consumed (kāla-grāsa-purassaram), all activities (sarva-vṛttinām) repose in the Unveiled State (nirāvaraṇa-viśrāntiḥ), then the Essence of Saṅkrama or Transmission (saṅkrama-ātmā) operates (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) manifests (jāyate) only (eva) through Kathanam or Oral Instruction (, without the preceding phase of Pūjanam) (kathanāt), are not (na) dependent (kurvate) on the worship of 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 (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 they (tat…api) are to be fulfilled perfectly (pari-pūrṇa-artham). Efficacy (prabhāvaḥ…hi) prevails (pravartate) by acquiring Power from them alone (etat-samārūḍhi-vaśāt). || 8/26 ||
एतद्विमर्शसम्भूतवीरावल्यादितर्पणात् ।
आसीद्वामनवीरस्य विद्वेषस्तम्भनादिकं ॥८/२७॥
Etadvimarśasambhūtavīrāvalyāditarpaṇāt |
Āsīdvāmanavīrasya vidveṣastambhanādikaṃ || 8/27 ||
Hostility, and similar qualities were neutralized (āsīt…vidveṣa-stambhana-adikam) in Vāmanavīra --i.e. Hrasvanātha, the disciple of Keyūravatī-- (vāmana-vīrasya), because he was satisfied with the deep understanding of this viewpoint of the Vīrāvalī and other Scriptures (which teach the glory of perception) (etat-vimarśa-sambhūta-vīrāvalī-ādi-tarpaṇāt). || 8/27 ||
पूजनात्खेचरत्वं हि सिद्धसूत्रेषु गद्यते ।
आत्मज्ञानात्प्रवर्तन्ते यथेच्छमणिमादयः ॥८/२८॥
Pūjanātkhecaratvaṃ hi siddhasūtreṣu gadyate |
Ātmajñānātpravartante yathecchamaṇimādayaḥ || 8/28 ||
So (hi), in the lineage of the Siddha-s (siddha-sūtreṣu), it is said (gadyate) that the state of moving in the Sky of Consciousness (khe-caratvam) emerges from Pūjana or Worship (pūjanāt). Then, siddhi-s like aṇimā, and the rest (aṇimā-ādayaḥ) operate (pravartante) at one’s 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 ||
The triad of manifestation, maintenance and dissolution (traividhyam) naturally (svabhāvataḥ) unfolds (asti) one after another (pratyekam) in Oral Instruction (kathane), in Worship (pūjane), and (ca…eva) even (api) in Transmission (saṅkrāme). This distinction (bhedaḥ) is understood to (iṣyate) arise from the varying degrees of intensity operating in each phase (udrekāt). || 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 Spotless Beauty (sampūrṇa-amala-sundara-āmṛta-maya-sphāra-āsava-ānanditāḥ), and devoted to offering the caru, the sacrificial substance in the form of the Consuming of Time (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 leads (upagataiḥ) to a firm immersion into Consciousness (saṃvit-majjana-sāratām) through the sequences of manifestation, and the rest (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 ||
(Manifestation), which (yat) does never deviate even for a moment (na…manāk…api…cyavate) from its own (svasmāt) Essential Nature (padāt), marked by the attainment of its repose (viśrānti-lābha-ātmakāt), was described (upārūpitam) through the wheels (cakraiḥ) of sṛṣṭi, sthiti and saṃhāra (sarga-sthiti-saṃhṛti-krama-mayaiḥ). After being immersed (āviśya) in that (tat), now (atha), we shed light (dṛśyate) on the perception of its Transmission (tat-saṅkrāmam) through a series of proper arguments (ucitaiḥ…yukti-kramaiḥ). (It is called) the Anākhyacakra, the wheel of the Nameless (anākhya-cakram), spreading beyond the spontaneoulsy appearing sequences (akrama-krama-kalā-uttirṇa-pratham). || 9/1 ||
इत्थं गुर्वात्मदेवानां कथनादिकमात्मना ।
लोलीभावस्थितं नित्यं सर्वानुभवभूमिषु ॥९/२॥
Itthaṃ gurvātmadevānāṃ kathanādikamātmanā |
Lolībhāvasthitaṃ nityaṃ sarvānubhavabhūmiṣu || 9/2 ||
Thus (ittham), oral instructions, and what follows (kathana-ādikam), concerning the sense-deities, the Self, and the Guru (guru-ātmā-devānām), always (nityam) remain devoted (lolī-bhāva-sthitam) to the Self (ātmanā) on the stage of all experiences (sarva-anubhava-bhūmiṣu). || 9/2 ||
अभेदोऽपि किलोद्रेकादेतेषां भेद इष्यते ।
तमाश्रित्यानुरूपेण प्रमेयं प्रतिपाद्यते ॥९/३॥
Abhedo'pi kilodrekādeteṣāṃ bheda iṣyate |
Tamāśrityānurūpeṇa prameyaṃ pratipādyate || 9/3 ||
Though (api) obviously (kila) not different (abhedaḥ), they (eteṣām) appear to be (iṣyate) different from each other (bhedaḥ) due to a gradually unfolding intensity (udrekāt). The object (prameyam) is understood (pratipādyate) after taking shelter in these, according to this fact (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 मतिर्नृणां ।
जरद्गौरिव सस्येभ्यः सा हि दुःखेन वार्यते ॥९/६॥
Janmāntaraśatābyastā viṣayeṣu matirnṛṇāṃ |
Jaradgauriva sasyebhyaḥ sā hi duḥkhena vāryate || 9/6 ||
Desire (matiḥ) for sense-objects (viṣayeṣu) lingers in human beings (nṛṇām) for hundreds of past lives (janma-antara-śatābyastā). Therefore (hi), it (sā) is hard (duḥkhena) to restrain such desire (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 ||
What must be taught at first is the nature of their enjoyments, just as they are (yat…tu…yathāsthita-upabhoga-ātmā-pūrvam…upadiśyate). Then (tatra), they (lokasya) will develop understanding (prajāyate…adhirūḍhiḥ) after faith arises in them (śraddhā-pūrvam). || 9/8 ||
प्रथैकरूपाभावाच्च निर्ह्वियन्ते ततः कथं ।
प्रथाया भावपर्यन्तं रूपं तद्भिद्यते कथं ॥९/९॥
Prathaikarūpābhāvācca nirhviyante tataḥ kathaṃ |
Prathāyā bhāvaparyantaṃ rūpaṃ tadbhidyate kathaṃ || 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), spanning from perception (prathāyāḥ) to saṃsāra (bhāva-paryantam), be eliminated (bhidyate)? || 9/9 ||
भेदश्चेद्कल्प्यते तर्हि कल्पनेयं न सत्यभूः ।
स्फुरणादेव वै तेषां गालनं नापि तात्त्विकं ॥९/१०॥
Bhedaścedkalpyate tarhi kalpaneyaṃ na satyabhūḥ |
Sphuraṇādeva vai teṣāṃ gālanaṃ nāpi tāttvikaṃ || 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 (ca), their disappearance (tat) requires long and hard penances (bahu-duṣkara-caryayā) for innummerable (asaṅkhyeyaiḥ) kalpa-s (kalpaiḥ), and Vibration 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) its absence (atattvam) does not (na) exist (bhavet) without (vinā) existence --i.e. the idea of non-existence requires existence-- (bhāvena). || 9/12 ||
स्वसाम्राज्यवशाद्भानं सतत्त्वातत्त्वयोः समं ।
हानोपादानकलनातन्त्रे त्वित्थं समर्थना ॥९/१३॥
Svasāmrājyavaśādbhānaṃ satattvātattvayoḥ samaṃ |
Hānopādānakalanātantre tvitthaṃ samarthanā || 9/13 ||
Due to the Power of one’s Universal Sovereignty (sva-sāmrājya-vaśāt), Lustre (bhānam) is the same (samam) for the knowers of the Truth, and for those who are without such knowledge (satattva-atattvayoḥ). Hence (ittham), persuasion (samarthanā) is dependent on the ideas of rejection and acceptance (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 what is experienced just as it is (tasya…yathāsthitasya) is always realized (upapadyate), and It is called (nigadyate) Jīvanmukti or Liberation in life (jīvat-muktiḥ), consisting 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 ||
After understanding (ākramya) the states of the object, cognition, and the subject (meya-māna-pramātṛtāḥ), which correspond respectively to manifestation, maintenance and dissolution (sarga-avatāra-saṃhāra-mayīḥ), their sole Essential Nature (ekam…svarūpa-rūpam…hi) exists alone (vartate) || 9/15 ||
स्वस्वरूपानुगुण्येन प्रत्येकं कलनावशात् ।
सृष्टिस्थित्यादिभिर्भेदैश्चतुर्धा ता अपि स्थिताः ॥९/१६॥
Svasvarūpānuguṇyena pratyekaṃ kalanāvaśāt |
Sṛṣṭisthityādibhirbhedaiścaturdhā tā api sthitāḥ || 9/16 ||
Dividing (kalanā-vaśāt) these states (pratyekam) by themselves according to their true nature (sva-sva-rūpa-ānuguṇyena), each of this triad (tāḥ) becomes (sthitāḥ) also (api) fourfold (caturdhā) through their internal divisions (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 is the following (caturdhā…vihitaḥ…hi…yaḥ):
Thes divisions range 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 is their (tāsām) Supreme (parā) Repose in one’s own Self, (the Thirteenth Goddess) (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 Anākhya (anākhyam) is non-sequential (akramam), It appears to be sequential (krama-ātmā) only (eva) because It is the foundation of Its own sequences (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 a non-sequential awareness (akrama-ātmā-parāmarśāt), which only seemingly develops gradually (krama-ārūṣaṇa-rūpiṇaḥ), and thus (ittham), it is called (iṣyate) saṃkrama or Transmission (of Awareness) (saṅkramāt). || 9/20 ||
यस्मिन्यस्मिन् हि विषये संक्रामन्ति मरीचयः ।
तत्र तत्र ह्यनायासादनाख्यस्फुरणं स्थितं ॥९/२१॥
Yasminyasmin hi viṣaye saṃkrāmanti marīcayaḥ |
Tatra tatra hyanāyāsādanākhyasphuraṇaṃ sthitaṃ || 9/21 ||
In whichever (yasmin…yasmin…hi) object (viṣaye) the Marīci-s (marīcayaḥ) move (saṃkrāmanti), the Splendour of Anākhyā (anākhya-sphuraṇam) naturally (anāyāsāt) rests (sthitam) there (tatra…tatra…hi). || 9/21 ||
उद्योगेनावभासश्चेत्कथं सक्तस्य सम्भवे ।
अचर्वितोऽवभासः स्यात्तदमृष्टतया कथं ॥९/२२॥
Udyogenāvabhāsaścetkathaṃ saktasya sambhave |
Acarvito'vabhāsaḥ syāttadamṛṣṭatayā kathaṃ || 9/22 ||
If (cet) manifestation (avabhāsaḥ) occurs through effort (udyogena), then how (katham) can attachment (saktasya) arise (sambhave)? And How (katham) can there be an unperceived (acarvitaḥ) manifestation (avabhāsaḥ…syāt) without having been perceived (tat-amṛṣṭatayā)? || 9/22 ||
तत्सर्गस्थितिसंहाररूपे यो यः क्रमः स्थितः ।
तत्र तत्राक्रमत्वेन अनाख्यं प्रथमं स्थितं ॥९/२३॥
Tatsargasthitisaṃhārarūpe yo yaḥ kramaḥ sthitaḥ |
Tatra tatrākramatvena anākhyaṃ prathamaṃ sthitaṃ || 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), which transcends both 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 (no…ced) Consciousness does not (saṃvit) expand into another state of being (bhāva-antare), then how could (katham) it manifest (prasaret) otherwise (anyathā)? Manifestation exists as its very form (tat-rūpa-mātra-avaṣṭambhāt), for Consciousness appears to be divided this way (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) when an object is perceived (nīle), then it (bhānam) is obviously (kila) present also (ca) when it is withdrawn (carvaṇe). If It does not (no…cet) shine without succession (akrameṇa), then no (na) perception of object (nīla-saṃvit) occurs (sidhyati). || 9/26 ||
आदौ नीलं ततो भानं ततश्च यदि चर्वणं ।
अन्योन्यपरिहारेण नीलसंविन्न तद्भवेत् ॥९/२७॥
Ādau nīlaṃ tato bhānaṃ tataśca yadi carvaṇaṃ |
Anyonyaparihāreṇa nīlasaṃvinna tadbhavet || 9/27 ||
If (yadi) the object exists (nīlam) first (ādau), then (tataḥ) the (tat) Light 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 ||
Krama (kramaḥ) is said to be (kathitaḥ) this succession, operating as the process of Time (kāla-krama-ātmā). And (ca) in this way (evam), through such mutual rejection (anyonya-varjanāt), no (na) perception (pratītiḥ) of any kind (kācit) would exist (syāt), because the phases of this sequencial unfolding are different (vividha-aṃśa-abha-bhedataḥ). || 9/28 ||
तन्निरंशविदां भोगमयानाख्यानुभावतः ।
सर्वानुभवसंसिद्धौ लोकयात्रा प्रतिष्ठिता ॥९/२९॥
Tanniraṃśavidāṃ bhogamayānākhyānubhāvataḥ |
Sarvānubhavasaṃsiddhau lokayātrā pratiṣṭhitā || 9/29 ||
Because the knowers of the partless nature of any perception (tat-niraṃśa-vidām), experience Anākhyā in the form of the enjoyment itself (bhoga-maya-anākhyā-anubhāvataḥ), the course of the world (lokayātrā) is situated (pratiṣṭhitā) in the unlimited condition of all experiences (sarva-anubhava-saṃsiddhau). || 9/29 ||
आमुखाद्भासमानश्च क्रमो योऽयं व्यवस्थितः ।
यथानुभवमेतस्य भेदेऽनाख्यं स्फुटं स्थितं ॥९/३०॥
Āmukhādbhāsamānaśca kramo yo'yaṃ vyavasthitaḥ |
Yathānubhavametasya bhede'nākhyaṃ sphuṭaṃ sthitaṃ || 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, the Nameless Principle (anākhyam). || 9/30 ||
तत्र मेयस्वरूपस्य चतुर्धा भेदसम्भवः ।
आदावकलितोल्लासस्तत्सम्भोगस्ततः परं ॥९/३१॥
ततोऽपि चर्वणं तत्र विरामस्तदनन्तरं ।
Tatra meyasvarūpasya caturdhā bhedasambhavaḥ |
Ādāvakalitollāsastatsambhogastataḥ paraṃ || 9/31 ||
Tato'pi carvaṇaṃ tatra virāmastadanantaraṃ |
There (tatra), the division (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 the same way (evam), there is a fourfold division (caturdhā…bheda-sambhavaḥ) also 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 phases (atra…sarvatra), there is only one (ekā…eva) Viśrānti or Repose (viśrāntiḥ), devoid of any attributes (nirupādhikā). || 9/33 ||
आसां द्वादशदेवीनां परामर्शबलात्स्फुटं ।
विकल्पवासनाशून्यं निर्विकल्पं प्रवर्तते ॥९/३४॥
Āsāṃ dvādaśadevīnāṃ parāmarśabalātsphuṭaṃ |
Vikalpavāsanāśūnyaṃ nirvikalpaṃ pravartate || 9/34 ||
When these (āsām) twelve Goddesses (dvādaśa-devīnām) are understood through the Power of awareness (parāmarśa-balāt), then thoughtlessness (nirvikalpam) operates (pravartate) cleary (sphuṭam) as the absence of the impressions of thoughts (vikalpa-vāsanā-śūnyam). || 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 Kālagrāsa (kāla-grāsa-pade), which is devoid of any support (nirāśraye), only through women in the beginning (tat-mukhena…eva). Some (kecid) merely at their sight (darśana-mātreṇa), and (tathā) others (pare) by touching their limbs (aṅga-sparśanāt), yet (ca) others (anye) attain rest (viśrāmyanti) in the supportless --i.e. appeased-- condition (nirāśraye) through kissing --lit. touch and taste-- (dvi-indriya-utpattitaḥ).
In this way (ittham), those who are addicted to women (yoṣidvyasaninām) observe (dṛśyante) three (tisraḥ) planes of experiences --i.e. manifestation, maintenance and dissolution-- (anubhava-bhūmikāḥ), and Viśrānti, or Repose (of this triad) (viśrāntiḥ) (occurs) without any attributes (nirupādhikā) when Time dissolves (kāla-vilaye). || 9/35-37 ||
सृष्टिसृष्ट्यादिभेदेन चतस्रोऽनाख्यदेवताः ।
प्रमेयभूमिमाश्रित्य कालग्रासपराः स्थिताः ॥९/३८॥
क्षेपार्थस्य कलेर्धातोरन्वर्थानुगमात्स्फुटं ।
कालीशब्दश्चतसृणां देवीनां वाचकः स्थितः ॥९/३९॥
क्षेपो बहिर्मुखेच्छात्मयोषित्सम्भोगजन्मनि ।
प्रवृत्तेस्तास्तम्यादिवशात्कालग्रासः स्थितः ॥९/४०॥
Sṛṣṭisṛṣṭyādibhedena catasro'nākhyadevatāḥ |
Prameyabhūmimāśritya kālagrāsaparāḥ sthitāḥ || 9/38 ||
Kṣepārthasya kalerdhātoranvarthānugamātsphuṭaṃ |
Kālīśabdaścatasṛṇāṃ devīnāṃ vācakaḥ sthitaḥ || 9/39 ||
Kṣepo bahirmukhecchātmayoṣitsambhogajanmani |
Pravṛttestāstamyādivaśātkālagrāsaḥ sthitaḥ || 9/40 ||
Divided into ‘manifestation of manifestation’, and so forth (sṛṣṭi-sṛṣṭi-ādi-bhedena), the four (catasraḥ) deities of the Anākhya Principle (anākhya-devatāḥ), having resorted (āśritya) to the plane of prameya or objects (prameya-bhūmim), remain (sthitāḥ) intent upon Kālagrāsa (kāla-grāsa-parāḥ).
The names of the Kālī’s (kālī-śabdaḥ), who stand (sthitaḥ) for declaring (vācakaḥ) the four (catasṛṇām) Goddesses of the objective plane (devīnām) clearly shines (sphuṭam) through 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 emergence of carnal delight with women, 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 स्फुटं ।
उद्रेकोत्कर्षतो दृष्टः कालग्रासस्य सम्भवः ॥९/४२॥
प्रविष्टेऽन्तः शीधुरसे भेदनिर्हरणात्मके ।
स्थैर्यमेति चमत्कारो विना विषयसङ्गतिं ॥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 sphuṭaṃ |
Udrekotkarṣato dṛṣṭaḥ kālagrāsasya sambhavaḥ || 9/42 ||
Praviṣṭe'ntaḥ śīdhurase bhedanirharaṇātmake |
Sthairyameti camatkāro vinā viṣayasaṅgatiṃ || 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), Kālagrāsa (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 joy is abundant (udreka-utkarṣataḥ), the possibility (sambhavaḥ) of Kālagrāsa (kāla-grāsasya) is clearly (sphuṭam) visible (dṛṣṭaḥ).
In one (antaḥ) who has entered such joyful state (praviṣṭe), and is (eti) firm (sthairyam) in the delight of wine (śīdhurase), which dissolves duality (bheda-nirharaṇa-ātmake), amazement occurs (camatkāraḥ) without (vinā) any further contact with the wine (viṣaya-saṅgatim).
Four (catasraḥ) Kālī-s (kālikāḥ) appear (sthitāḥ) in the blooming of the subtle --i.e. mental-- stage of the great enjoyment of reflection (prati-bimba-mahā-ābhoga-madhya-bhūmi-vikāsataḥ), after resorting to (āśritya) the plane of pramāṇa or cognition (pramāṇa-bhūmim).
And (ca) in the division of the manifestation of maintenance (sthiti-sṛṣṭi-ādi-bhedena), their name come from the meaning (arthataḥ) of the root (dhātoḥ) ‘kal’ (kaleḥ), understood in the sense of ‘śabda’ or ‘to sound’, and in the sense of ‘saṅkhyāna’ or ‘to count’ (śabda-saṅkhyāna-vṛtteḥ). (This way), four (caturdhā) Kālī-s emerge (kālikā-udayaḥ). || 9/41-45 ||
The third group of four Kālī-s of pramātṛ or the subject
एवं मांसव्यसनिनामन्तरास्वादभूमिकां ।
प्रमातृरूपमाविश्य चतस्रः कालिकाः स्थिताः ॥९/४६॥
गत्यर्थस्य कलेर्धातोरर्थस्यानुगमादिमाः ।
दर्शनस्पर्शसम्भोगविरामोद्रेकतो मताः ॥९/४७॥
Evaṃ māṃsavyasanināmantarāsvādabhūmikāṃ |
Pramātṛrūpamāviśya catasraḥ kālikāḥ sthitāḥ || 9/46 ||
Gatyarthasya kalerdhātorarthasyānugamādimāḥ |
Darśanasparśasambhogavirāmodrekato matāḥ || 9/47 ||
Then (evam), after entering (āviśya) the nature of pramātṛ or subject (pramātṛ-rūpam), the domain of inner enjoyment (antara-āsvāda-bhūmikām); four (catasraḥ) Kālī-s (kālikāḥ) appear (sthitāḥ) to those who are addicted to meat (māṃsa-vyasaninām). The names of these Kālī-s (imāḥ) follow (anugamāt) the meaning (arthasya) of the root (dhātoḥ) ‘kal’ (kaleḥ) in the sense of ‘gati’ or ‘to go’ (gati-arthasya), since (matāḥ) what becomes intensified here is the dissolution of visual and tactile enjoyment (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), consisting 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), Kālagrāsa (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 ||
The state of Kālagrāsa (kāla-grasa-mayī) remains (sthitiḥ) even in these cases (tatra…api) through valid reasoning (yukti-ānayā…eva), which exists with this (anena…eva) intention alone (āśayena…eva), 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 at first (pūjyāgrāṇi), one after the other (viśeṣataḥ). So (tat-ittham), in all the experiences (sarva-anubhava-bhūmiṣu) of everyone (sarva-bhāvānām), even (api) Kālagrāsa (kāla-grāsaḥ) is easy to attain effortlessly (sugamaḥ…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 when Consciousness is realized (labdha-bodha-udaya-ānandam) through profound investigation of the reality (samyak-vastu-vicāreṇa) of all the entities (bhāvānām), which have no independent existence (asvabhāvataḥ)”. || 9/52cd-53ab ||
(Quote of Svabodhodayamañjarī 1.)
इति सिद्धमुखाम्नाययुक्त्या नैवास्ति वस्तुतः ॥९/५३॥
Iti siddhamukhāmnāyayuktyā naivāsti vastutaḥ || 9/53 ||
This means (iti):
According to the oral teachings of the Siddha-s (siddha-mukha-āmnāya-yuktyā), there is no (na…eva…asti) independent existence (vastutaḥ). || 9/53 ||
वस्तुस्वभावो यत्रायं कालः स्यात्कलनात्मकः ।
स्वविष्फारमयं सर्वमिदं संस्थानमात्मनः ॥९/५४॥
Vastusvabhāvo yatrāyaṃ kālaḥ syātkalanātmakaḥ |
Svaviṣphāramayaṃ sarvamidaṃ saṃsthānamātmanaḥ || 9/54 ||
The Essential Nature of things (vastu-svabhāvaḥ) is where (yatra) this (ayam) Time exists (kālaḥ), as it is just (syāt) kalanā or activity, impelling the notions of manifestation, etc. (kalanā-ātmakaḥ). This (idam) world (sarvam) consists of Its expansion (sva-viṣphāra-mayam), resting firmly (saṃsthānam) in one’s own Self (ātmanaḥ). || 9/54 ||
इति बोधोदयानन्दात्कः कालो ग्रस्यते हि यः ।
तद्ग्राससंरम्भपरा काश्च द्वादश कालिकाः ॥९/५५॥
इत्थं विचार्यमाणानां न किञ्चिदिति निश्चयात् ।
Iti bodhodayānandātkaḥ kālo grasyate hi yaḥ |
Tadgrāsasaṃrambhaparā kāśca dvādaśa kālikāḥ || 9/55 ||
Itthaṃ vicāryamāṇānāṃ na kiñciditi niścayāt |
This means (iti):
What (kaḥ) is Time (kālaḥ), which (yaḥ) is truly (hi) consumed (grasyate) by 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) to those who think this way (vicārya-māṇānām), it is a fact (niścayāt) that there is no independent existence at all (na…kiñcit…iti). || 9/55 -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 both thoughts and their absence, by both enjoyment and its absence, 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 all perceptions (saṃvit-ālayaḥ…sarvāsām), be it thoughtfull of thoughtless (sa-vikalpa-avikalpānām).
She (yā) is unchanging (a-calā), and is devoid of activity (spanda-rahitā), but She enjoys all activities (sarva-spanda-upabhoginī). She transcends succession and non-succession (krama-akrama-pada-uttīrṇā), but She alone 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 (api) directly seen (pratyakṣa-bhūtā) by everyone (sarvasya) with various (vividhaiḥ) faces (mukhaiḥ), She is 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 natures of these twelve Goddesses dissolve (and unite) (svarūpa-vilaya-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 capacity (sva-aucitya-artha-anusārataḥ), in a way that deeply resonates with one’s heart (hṛdayaṅgama-yuktitaḥ). || 9/61 ||
एतासामभिधानेन या मन्त्राक्षरमालिकाः ।
कालिकाक्रमदृष्टत्वादुपचारेण ताः स्थिताः ॥९/६२॥
Etāsāmabhidhānena yā mantrākṣaramālikāḥ |
Kālikākramadṛṣṭatvādupacāreṇa tāḥ sthitāḥ || 9/62 ||
Through the appellations (abhidhānena) of these Goddesses here (etāsām), who (yāḥ) are (tāḥ) displayed in a symbolic manner (upacāreṇa) as seen in the Procedure of Kālikā (kālikā-krama-dṛṣṭa-tvāt), the garlands of mantra-syllables (mantra-akṣara-mālikāḥ) are established (sthitāḥ). || 9/62 ||
मेलापदर्शने ह्यत्र प्रत्यक्षज्ञानगोचरे ।
कथं मन्त्रस्य सद्भावः स प्रत्यक्षोऽपि वा कथं ॥९/६३॥
Melāpadarśane hyatra pratyakṣajñānagocare |
Kathaṃ mantrasya sadbhāvaḥ sa pratyakṣo'pi vā kathaṃ || 9/63 ||
How (katham) can the (saḥ) real nature (sat-bhāvaḥ) of Mantra arise (mantrasya) along with (api…vā…katham) direct perception (pratyakṣaḥ) in (hi…atra) the doctrine of Melāpa --i.e. in the Mahānaya doctrine-- (melāpa-darśane), which teaches the wisdom of direct perception (pratyakṣa-jñāna-gocare)?
अवर्णराजप्रत्यक्षः कायानुभवभूमिकः ।
पञ्चपिण्डात्मकोऽपि स्यात्सूक्ष्मप्रत्यक्षदर्शिनः ॥९/६४॥
Avarṇarājapratyakṣaḥ kāyānubhavabhūmikaḥ |
Pañcapiṇḍātmako'pi syātsūkṣmapratyakṣadarśinaḥ || 9/64 ||
The best of direct perceptions, which has no external appearance (avarṇa-rāja-pratyakṣaḥ), is the plane of the 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 beholds the subtle, subjective aspect of perception (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) mantra-syllables (mantra-varṇāni) that can be directly perceived (pratyakṣāni…iva) everywhere (sarvathā) like those symbolised (upacāreṇa) as the Process of Kālikā, which embodies the very activity of direct perception (tat-vṛtti-kālikā-krama-gocarā). || 9/65 ||
तत्तद्विकल्पसम्भूतवासनावेधसंक्षयात् ।
सर्वाकाङ्क्षाविरहिता विश्रान्तिर्जायते परा ॥९/६६॥
Tattadvikalpasambhūtavāsanāvedhasaṃkṣayāt |
Sarvākāṅkṣāvirahitā viśrāntirjāyate parā || 9/66 ||
When the emergence of impressions which are born from various thoughts come to and end (tat…tat…vikalpa-sambhūta-vāsanā-vedha-saṃkṣayāt), Supreme (parā) Repose (viśrāntiḥ) arises (jāyate), devoid of all desires (sarva-ākāṅkṣā-virahitā). || 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
Śāmbhavopāyaḥ, as the ground of extreme Śaktipāta
Śāktopāyaḥ, as the ground of moderate Śaktipāta
Āṇavopāyaḥ, as the ground of slow Śaktipāta
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
