Mahānayaprakāśaḥ (Arṇasiṃhaḥ)
The Light of the Great Way
सर्वोत्तीर्णस्वरूपापि काचिदेकानपायिनी ।
विभाति सर्वगा संविन्नानात्वेन सदोदिता ॥१॥
Sarvottīrṇasvarūpāpi kācidekānapāyinī |
Vibhāti sarvagā saṃvinnānātvena sadoditā || 1 ||
The Sole (ekā) indescribable (kācit), imperishable (anapāyinī), all-pervading (sarvagā) but also (api) all-transcending Essential Nature (sarva-uttīrṇa-sva-rūpā) is Eternally Present (sadā…uditā) Consciousness (saṃvit) appearing (vibhāti) as the manifoldness of the wolrd (nānātvena). || 1 ||
तत्त्वतस्तु न नानार्थरूपा नाप्येकविग्रहा ।
यानिकेता निरातङ्का खस्वभावा नमामि ताम् ॥२॥
Tattvatastu na nānārtharūpā nāpyekavigrahā |
Yāniketā nirātaṅkā khasvabhāvā namāmi tām || 2 ||
I venerate (namāmi) Her (tām), who (yā) is the Abodless (aniketā) and Fearless (nirātaṅkā) Essential Nature of Consciousness (kha-svabhāvā), but in real sense (tattvataḥ…tu), neither (na) assumes the forms of different things or meanings (nānā-artha-rūpā), nor She is (na…api) only just one form (eka-vigrahā). || 2 ||
यत्पीठचक्रार्चितपञ्चवाहप्रकाशमानन्दखमूर्तिचक्रम् ।
अष्टाष्टचक्रं प्रविराजते तद्गुरुक्रमौघश्च चतुष्टयार्थः ॥३॥
Yatpīṭhacakrārcitapañcavāhaprakāśamānandakhamūrticakram |
Aṣṭāṣṭacakraṃ pravirājate tadgurukramaughaśca
catuṣṭayārthaḥ || 3 ||
That (tat) Wheel of Consciousness or Light, Bliss and Form (ānanda-kha-mūrti-cakram), which (yat) manifests as the Fivefold Flow is worshipped in the Pīṭhacakram (pīṭha-cakra-arcita-pañca-vāha-prakāśam), and appears (pravirājate) as the Wheel of the Sixty-four (Yoginī-s) (aṣṭāṣṭa-cakram) that is (ca) the uninterrupted flow of the Sequence of the Guru-s (guru-krama-oghaḥ), (composed of) the Fourfold Reality (catuṣṭaya-arthaḥ). || 3 ||
इति सिद्धमुखायातं मूलसूत्रमिदं परम् ।
पीठोदितं महाम्नायं संप्रदायोपबृंहितम् ॥४॥
Iti siddhamukhāyātaṃ mūlasūtramidaṃ param |
Pīṭhoditaṃ mahāmnāyaṃ saṃpradāyopabṛṃhitam || 4 ||
This (iti…idam) Supreme (param) Mūlasūtra or the Root Aphorism (mūla-sūtram) is attained through the Mouth of the Siddha-s (siddha-mukha-āyātam). It is the Teaching of the Great Scriptural Tradition (mahā-āmnāyam) emerging from the Pīṭha (pīṭha-uditam), fortified by Oral Tradition (saṃpradāya-upabṛṃhitam). || 4 ||
यत्तत्सद्गुरुपादाब्जप्रसादावगतं स्फुटम् ।
धामादित्रितयेनेह चक्रभङ्गभयान्मनाक् ॥५॥
प्रकाश्यते मया सम्यग्वाक्यैरविषमाशयैः ।
कुदेशिकमतेनैव भ्रंशिनां भक्तिशालिनाम् ॥६॥
Yattatsadgurupādābjaprasādāvagataṃ sphuṭam |
Dhāmāditritayeneha cakrabhaṅgabhayānmanāk || 5 ||
Prakāśyate mayā samyagvākyairaviṣamāśayaiḥ |
Kudeśikamatenaiva bhraṃśināṃ bhaktiśālinām || 6 ||
Due to my fear of the breaking of the gathering (cakra-bhaṅga-bhayān), that (tat) which (yat) has been made clear (sphuṭam) through an understanding triggered by the Grace of the Lotus-feet of a Satguru (sat-guru-pādābja-prasāda-avagatam) (will be) revealed (prakāśyate) by me (mayā) here (iha) briefly (manāk) as the triad of Dhāma or Abode, etc. (dhāma-ādi-tritayena) by the same words (samyak-vākyaiḥ…aviṣama-āśayaiḥ) for those who are furnished with Devotion (bhakti-śālinām), though (eva) ruined (bhraṃśinām) by the teachings of an inferior preceptor (ku-deśika-matena). || 5-6 ||
महामेलापसंभूतयुक्तिज्ञस्य प्रचोदनात् ।
एकायनौजकाख्यस्य स्वीकृत्योद्धर्तुमुद्यमम् ॥७॥
Mahāmelāpasaṃbhūtayuktijñasya pracodanāt |
Ekāyanaujakākhyasya svīkṛtyoddhartumudyamam || 7 ||
Impelled (pracodanāt) by the Empowering One (Who) is the Only Way (ekāyana-ojaka-ākhyasya), the Knower of the trick born from the Great Encounter (mahā-melāpa-saṃbhūta-yukti-jñasya), I have accepted (svī-kṛtya) my task (udyamam) to awaken (those devotees) (uddhartum). || 7 ||
शिवशक्त्युभयोन्मेषसामरस्योद्भवं महत् ।
वीर्यं तस्माद्देह एव महापीठे समुद्गतम् ॥८॥
Śivaśaktyubhayonmeṣasāmarasyodbhavaṃ mahat |
Vīryaṃ tasmāddeha eva mahāpīṭhe samudgatam || 8 ||
Since (tasmāt) the Power (mahat) which is produced from ’Oneness’, revealing both Śiva and Śakti (śiva-śakti-ubhaya-unmeṣa-sāmarasya-udbhavam), is Vīrya or Vitality (vīryam), being the Great Pīṭha or the Seat of Consciousness (mahā-pīṭhe), It has emerged (samudgatam) only (eva) in my body (dehe). || 8 ||
आद्यसंवित्समुल्लासः पीठे पीठे कृतास्पदः ।
अनन्तशाक्तिवक्रौघस्वामिनी तत्र मोक्षदा ॥९॥
Ādyasaṃvitsamullāsaḥ pīṭhe pīṭhe kṛtāspadaḥ |
Anantaśāktivakraughasvāminī tatra mokṣadā || 9 ||
In whatever Pīṭha (pīṭhe… pīṭhe) the unprecedented Emergence of Consciousness (ādya-saṃvit-samullāsaḥ) rests (kṛta-āspadaḥ); there exists (tatra) the Owner of the Flow of the Wheel of Endless Power (ananta-śākti-cakra-ogha-svāminī), the Bestower of Liberation (mokṣa-dā). || 9 ||
पृथिव्यादिमहाभूतपञ्चके सा विराजते ।
अकृत्रिममहावीर्यस्फुरतैकस्वरूपिणी ॥१०॥
Pṛthivyādimahābhūtapañcake sā virājate |
Akṛtrimamahāvīryasphurataikasvarūpiṇī || 10 ||
She (sā) shines (virājate) in the fivefold group of the gross elements beginning with pṛthivī or the earth (pṛthivī-ādi-mahā-bhūta-pañcake) merely as (one’s own) Essential Nature, throbbing with the Great and Natural Vīrya or Power of Consciousness (akṛtrima-mahā-vīrya-sphuratā-eka-svarūpiṇī). || 10 ||
या संवित्सैव सततं पीठचक्रैकधर्मिणी ।
आस्थितापि सतां गम्या निरवग्रहविग्रहा ॥११॥
Yā saṃvitsaiva satataṃ pīṭhacakraikadharmiṇī |
Āsthitāpi satāṃ gamyā niravagrahavigrahā || 11 ||
(Therefore,) She (sā) is Always (satatam) the Sole (eva) Independent (nir-avagraha-vigrahā) Saṃvit or Consciousness (saṃvit) Who (yā) is the unique characteristic of the Pīṭhacakram or the Wheel of the Seat (pīṭha-cakra-eka-dharmiṇī). Though (api) She exists uninterruptedly, She is (āsthitā) attainable (gamyā) only by real devotees (satām). || 11 ||
वीरेशस्य स्थिताः पञ्चकला याः सततोदिताः ।
ता एव सर्ववर्णाख्यशक्तीनां पीठतां गताः ॥१२॥
Vīreśasya sthitāḥ pañcakalā yāḥ satatoditāḥ |
Tā eva sarvavarṇākhyaśaktīnāṃ pīṭhatāṃ gatāḥ || 12 ||
Only (eva) the (tāḥ…yāḥ) constantly shining (satatā-uditāḥ) Five Powers (pañca-kalāḥ) of Vīreśa or the Lord of the senses (vīreśasya) exist (sthitāḥ) as (gatāḥ) the State of the Pīṭha (pīṭha-tām) of all the Powers of the letters (sarva-varṇā-ākhya-śaktīnām). || 12 ||
अस्वरानाहतकलावहन्यर्कशशिरूपिणी ।
पीठश्मशानक्षेत्रेशमेलापयजनात्मिकाः ॥१३॥
Asvarānāhatakalāvahanyarkaśaśirūpiṇī |
Pīṭhaśmaśānakṣetreśamelāpayajanātmikāḥ || 13 ||
They assume the forms of the letter ‘A’, the Power of Indistinct Sound, the Fire, the Sun and the Moon --i.e. subject, cognition and object-- (asvara-anāhata-kalā-vahani-arka-śaśi-rūpiṇī), characterized by the Pīṭha or the Seat of Consciousness, the Śmaśāna or the Cremation Ground, the Lord of the Field, Encounter and Sacrifice (pīṭha-śmaśāna-kṣetra-īśa-melāpa-yajana-ātmikāḥ). || 13 ||
The Lord of the Pīṭha
विसर्गस्थितिसंहारप्रथाग्रासैकघस्मरः ।
निरुपाख्यमहादीप्तिसमुल्लासनतत्परः ॥१४॥
योऽध्युष्टकलनोद्रेकस्वभावः प्रणवाभिधः ।
पीठाधिपस्तमेवाहं नामाम्यागमसिद्धये ॥१५॥
Visargasthitisaṃhāraprathāgrāsaikaghasmaraḥ |
Nirupākhyamahādīptisamullāsanatatparaḥ || 14 ||
Yo'dhyuṣṭakalanodrekasvabhāvaḥ praṇavābhidhaḥ |
pīṭhādhipastamevāhaṃ nāmāmyāgamasiddhaye || 15 ||
To achieve His Revelation (āgama-siddhaye), I (aham) venerate (nāmāmi) only (eva) That (tam) Lord of the Pīṭha (pīṭha-ādhipaḥ) Who (yaḥ) is Essence is th abundance of the process of Kuṇḍalinī --lit. adhyuṣṭa or three and a half-coiled-- (adhyuṣṭa-kalanā-udreka-svabhāvaḥ) called Praṇava (praṇava-ābhidhaḥ), the Only One Devourer of the perception of manifestation, maintenance and dissolution (visarga-sthiti-saṃhāra-prathā-grāsa-eka-ghasmaraḥ), devoted to manifest the Great Light of the Inexpressible (nirupākhya-mahā-dīpti-samullāsana-tatparaḥ). || 14‑15 ||
The Cremation Ground
निर्विकल्पविकल्पात्मरूपानिःशेषसंविदः ।
यत्रासंकेतदुर्दर्शे स्वभावे करवीरके ॥१६॥
नित्योदितमहाग्रासचितौ यान्ति लयं सदा ।
तच्च्मशाने महावीरं हृद्घटनरतं नमः ॥१७॥
Nirvikalpavikalpātmarūpāniḥśeṣasaṃvidaḥ |
Yatrāsaṃketadurdarśe svabhāve karavīrake || 16 ||
Nityoditamahāgrāsacitau yānti layaṃ sadā |
Taccmaśāne mahāvīraṃ hṛdghaṭanarataṃ namaḥ || 17 ||
Veneration (namaḥ) to that (tat) Great Hero (mahā-vīram) (who) is devoted to the Union with the Heart of Consciousness (hṛd-ghaṭana-ratam) in the signless and terrifying --lit. difficult to be seen-- (asaṃketa-durdarśe) Karavīraka (karavīrake) Cremation Ground (śmaśāne) (that is) one’s own Essential Nature (svabhāve) where (yatra) each and every perception (, which) assume the nature of thoughtlessness and thoughts (nirvikalpa-vikalpa-ātmā-rūpā-niḥśeṣa-saṃvidaḥ), are always (sadā) cremated (layam…yānti) in the perpetually burning Funeral Pyres of the Great Devouring of illusion (nitya-udita-mahā-grāsa-citau). || 16-17 ||
The Lord of the Field
महासंहारविस्फारबलेनोत्कटमूर्तिमान् ।
आवटटाङ्कसंकेतो निरावरणधामगः ॥१८॥
निर्निकेतास्वरोल्लासस्वरूपः सततोदितः ।
श्रीमत्पीठवरे नित्यं क्षेत्रपालो जयत्यजः ॥१९॥
Mahāsaṃhāravisphārabalenotkaṭamūrtimān |
Āvaṭaṭāṅkasaṃketo nirāvaraṇadhāmagaḥ || 18 ||
Nirniketāsvarollāsasvarūpaḥ satatoditaḥ |
Śrīmatpīṭhavare nityaṃ kṣetrapālo jayatyajaḥ || 19 ||
The Unborn (ajaḥ) and Eternal (nityam) Lord of the Field (kṣetra-pālaḥ), Whose Essential Nature manifests as the Abodeless Asvara, the letter ‘A’ (nirniketa-asvara-ullāsa-svarūpaḥ), is always Supreme (jayati) (, since He) pervades the Unveiled Abode (nirāvaraṇa-dhāma-gaḥ). (His) sign is the Abyss of Consciousness (āvaṭaṭāṅka-saṃketaḥ), and He is constantly shining (satatā-uditaḥ) in the Best among all the venerable Pīṭha-s (śrīmat-pīṭha-vare), embodying the Intoxication of the Bliss of Consciousness (utkaṭa-mūrtimān) as the Expansion of the Great Dissolution (of duality) (mahā-saṃhāra-visphāra-balena). || 18‑19 ||
खेचर्यादिस्फुरद्रूपः शाकिन्यन्तो गुरुक्रमः ।
सृष्ट्याद्यानाख्यपर्यन्तस्तथा देवीनयः स्मृतः ॥२०॥
Khecaryādisphuradrūpaḥ śākinyanto gurukramaḥ |
Sṛṣṭyādyānākhyaparyantastathā devīnayaḥ smṛtaḥ || 20 ||
The Sequence of the Guru-s (guru-kramaḥ) embodies vibration from Khecarī to Śākinī (khecarī-ādi-sphurat-rūpaḥ…śākinī-antaḥ); therefore (tathā), It is known (smṛtaḥ) as the Teaching of the Goddess (devī-nayaḥ), spanning from manifestation to the Nameless (sṛṣṭi-ādi-ānākhya-paryantaḥ). || 20 ||
Encounter
इत्थं स्थितोऽद्वयोल्लासः सामरस्येण वर्तते ।
अनिशं यत्र मेलापः सोऽनिकेतो जयेत्परः ॥२१॥
Itthaṃ sthito'dvayollāsaḥ sāmarasyeṇa vartate |
Aniśaṃ yatra melāpaḥ so'niketo jayetparaḥ || 21 ||
Hence (ittham), the manifestation of Non-duality (advaya-ullāsaḥ) is established (sthitaḥ) through Oneness (sāmarasyeṇa), where (yatra) the (saḥ) Abodeless (aniketaḥ) Supreme (paraḥ) Melāpaḥ or Encountner --i.e. Union-- (melāpaḥ) perpetually (aniśam) exists (vartate), for It is Supreme (jayet). || 21 ||
ग्राह्यग्राहकविस्फारग्रसनैकपरायणः ।
परोऽपि पञ्चवाहौघश्चक्ररूपेण निष्ठितः ॥२२॥
Grāhyagrāhakavisphāragrasanaikaparāyaṇaḥ |
Paro'pi pañcavāhaughaścakrarūpeṇa niṣṭhitaḥ || 22 ||
Though Supreme (paraḥ…api), It is eager to consume the expansion of the pair called ‘subject and object’ (grāhya-grāhaka-visphāra-grasana-eka-parāyaṇaḥ), (and) is the Stream of the Fivefold Flow (pañca-vāha-oghaḥ), established (niṣṭhitaḥ) as the Wheel of Powers (cakra-rūpeṇa). || 22 ||
Sacrifice
यत्र निरूपनिर्धाम विभात्येकोऽनिरोधतः ।
स कोऽपि राजते नित्यं महायागमहोत्सवः ॥२३॥
Yatra nirūpanirdhāma vibhātyeko'nirodhataḥ |
Sa ko'pi rājate nityaṃ mahāyāgamahotsavaḥ || 23 ||
Where (yatra) the abodeless State unveils itself, and shines without any form (nirūpa-nirdhāma…vibhāti…anirodhataḥ), that is (saḥ) the unique (ekaḥ) and Great spiritual Joy of the Great Sacrifice (mahā-yāga-mahā-utsavaḥ…kaḥ…api), which is constantly present (nityam…rājate). || 23 ||
इत्थमाधाररूपोऽयं पञ्चधा यः स एव च ।
एकस्यैव स्वरूपस्य कालिकाख्यस्य विस्तरः ॥२४॥
Itthamādhārarūpo'yaṃ pañcadhā yaḥ sa eva ca |
Ekasyaiva svarūpasya kālikākhyasya vistaraḥ || 24 ||
Therefore (ittham), the Fivefold Flow (pañcadhā) is none other than (eva) this (ayam) Primordial Nature (ādhāra-rūpaḥ…yaḥ…saḥ), and (ca) It is the Expansion (vistaraḥ) of the Essential Nature (svarūpasya) of the sole Being (ekasya…eva) called Kālikā (kālikā-ākhyasya). || 24 ||
व्योमवामादिपञ्चात्मस्वरूपस्फुरितो यथा ।
गुरुवक्त्रचिदुल्लासविकासेन तथोच्यते ॥२५॥
Vyomavāmādipañcātmasvarūpasphurito yathā |
Guruvaktracidullāsavikāsena tathocyate || 25 ||
Therefore (yathā…tathā), it is said (ucyate) that one’s Essential Nature vibrates as the Fivefold Flow of Vyomavāmā and the rest (vyomavāmā-ādi-pañca-ātmā-svarūpa-sphuritaḥ), when Consciousness emerges and expands from the Guru’s Mouth (guru-vaktra-cit-ullāsa-vikāsena). || 25 ||
Vyomeśvarī
प्रथमस्पन्दविस्फारधर्मिणी निर्निकेतना ।
व्योमेश्वरी त्वनिच्छातः शब्दाधिष्ठात्रिरूपिणी ॥२६॥
Prathamaspandavisphāradharmiṇī nirniketanā |
Vyomeśvarī tvanicchātaḥ śabdādhiṣṭhātrirūpiṇī || 26 ||
Vyomeśvarī’s (vyomeśvarī…tu) Nature throbs as the Primordial Spanda (prathama-spanda-visphāra-dharmiṇī). It has no sign (nirniketanā), and spontaneously (anicchātaḥ) assumes the form which presides over all sounds (as Khecarīmudrā) (śabda-adhiṣṭhātri-rūpiṇī). || 26 ||
Khecarī
खेचर्याख्यसमारूढा चिच्चमत्कारनिर्भरा ।
स्वरसेन तु सैवेह रूपस्वीकारतत्परा ॥२७॥
Khecaryākhyasamārūḍhā ciccamatkāranirbharā |
Svarasena tu saiveha rūpasvīkāratatparā || 27 ||
Established (in Her First Expansion, when Vyomeśvarī is) full of the Amazement of Consciousness, (She) is called Khecarī (khecari-ākhya-samārūḍhā…cit-camat-kāra-nirbharā). Here (iha), She (sā) alone (eva) is devoted to digesting form through Her own Essence (as Lelihanīmudrā) (svarasena…tu) (rūpa-svīkāra-tatparā). || 27 ||
Bhūcarī
नानाविषयसंरम्भपातिनी भूचरी स्मृता ।
प्रत्यावृत्तितया नित्यं विश्वग्रासैकघस्मरी ॥२८॥
Nānāviṣayasaṃrambhapātinī bhūcarī smṛtā |
Pratyāvṛttitayā nityaṃ viśvagrāsaikaghasmarī || 28 ||
When engaged in embracing various objects (nānā-viṣaya-saṃrambha-pātinī) (, Vyomeśvarī) is known (smṛtā) as Bhūcarī (bhūcarī). Turning back (to Consciousness in a reversal process, She) (prati-āvṛttitayā) is always (nityam) devoted only to devouring the universe --i.e. in Bhairavīmudrā-- (viśva-grāsa-eka-ghasmarī). || 28 ||
Saṃhārabhakṣaṇī
संहारभक्षणी सैव रससंचर्वणोत्थिता ।
स्वरूपप्रान्तचित्वत्तः समारूढा निराश्रया ॥२९॥
Saṃhārabhakṣaṇī saiva rasasaṃcarvaṇotthitā |
Svarūpaprāntacitvattaḥ samārūḍhā nirāśrayā || 29 ||
(Vyomeśvarī) is (sā) only (eva) Saṃhārabhakṣaṇī (saṃhāra-bhakṣaṇī) (when She) emerges as the enjoyment of the Nectar (of perceived objects) --i.e. in Krodhanīmudrā-- (rasa-saṃcarvaṇa-utthitā). When ascending (samārūḍhā) to the level of Awareness which embodies one’s own Essential Nature (svarūpa-prānta-cit-vattaḥ), She becomes supportless (nirāśrayā). || 29 ||
Raudreśvarī
सैव रौद्रेश्वरी ज्ञेया सुरभिग्रहणोद्यता ।
इत्थं देवीनये सम्यग्व्योमवामादिपञ्चकम् ॥३०॥
दण्डमुण्डक्रमेणोक्तं महानिर्वाणसिद्धिदम् ।
Saiva raudreśvarī jñeyā surabhigrahaṇodyatā |
Itthaṃ devīnaye samyagvyomavāmādipañcakam || 30 ||
Daṇḍamuṇḍakrameṇoktaṃ mahānirvāṇasiddhidam |
Only (eva) She (sā) is to be known (jñeyā) as Raudreśvarī (raudra-īśvarī) (when She is) diligently engaging in the perception of the Pure Fragrance (of subjectivity) --i.e. in Karaṅkiṇīmudrā-- (surabhi-grahaṇa-udyatā).
Therefore (ittham), this is exactly the Fivefold (expansion of the Devīcakram which) begins with Vyomavāmeśvarī (vyomavāma-ādi-pañcakam…samyak), (and this Expansion is) the Bestower of the Great Cessation (of duality) (mahā-nirvāṇa-siddhidam), explained (uktam) through the process of the stick and the head --i.e. the twelve rays of Consciousness, consisting of Jñānaśakti and Kriyāśakti-- (daṇḍa-muṇḍa-krameṇa) according to the Teaching of the Goddess --i.e. in Devīnaya, the Doctrine of the Mahānaya-- (devīnaye). || 30‑31ab ||
ग्राह्यग्राहकभेदोत्थकल्पनाक्षोभसंख्यया ॥३१॥
सामरस्यमहाह्लादधाम्न्येता भान्ति देवताः ।
Grāhyagrāhakabhedotthakalpanākṣobhasaṃkhyayā || 31 ||
Sāmarasyamahāhlādadhāmnyetā bhānti devatāḥ |
These (etāḥ) Deities (devatāḥ) shine (bhānti) in the Abode of the Great Joy of Oneness (sāmarasya-mahā-āhlāda-dhāmni) by contemplating on the confusion incited by the conceptual differentiation between subject and object (grāhya-grāhaka-bheda-uttha-kalpanā-kṣobha-saṃkhyayā). || 31cd-32ab ||
अवर्णपञ्चपिण्डार्णरूपयोरद्वयी गतिः ॥३२॥
यतस्तुमादुच्यतेऽलं देवीनां संस्थितं वपुः ।
योऽनाहतहतोत्तीर्णरावरूपोऽस्वरः स्मृतः ॥३३॥
सुवर्णमूलधामोत्थव्योमपञ्चनिकेतभृत् ।
तद्गताः परमेश्वर्यो व्योमवामादिसंज्ञिकाः ॥३४॥
Avarṇapañcapiṇḍārṇarūpayoradvayī gatiḥ || 32 ||
Yatastumāducyate'laṃ devīnāṃ saṃsthitaṃ vapuḥ |
Yo'nāhatahatottīrṇarāvarūpo'svaraḥ smṛtaḥ || 33 ||
Suvarṇamūladhāmotthavyomapañcaniketabhṛt |
Tadgatāḥ parameśvaryo vyomavāmādisaṃjñikāḥ || 34 ||
The Oneness (advayī) of the letter ‘A’ and the Fivefold Mass of the waves (of the Devīcakram) takes place (this way) (avarṇa-pañca-piṇḍa-arṇa-rūpayoḥ…gatiḥ). So (yataḥ), it is enough (alam) to say that (ucyate) on this account (tasmāt), the beautiful form (vapuḥ) of the Goddesses (devīnām) is established (saṃsthitam). The Letter ‘A’ (asvaraḥ) is that which (yaḥ) is called (smṛtaḥ) the Nature of the Resonance of Consciousness, transcending both produced and unproduced sounds (anāhata-hata-uttīrṇa-rāva-rūpaḥ), and possessing the dwelling place of the Five Voids --i.e. of Vyomavāmeśvarī, Khecarī, Bhūcarī, Saṃhārabhakṣaṇī and Raudreśvarī--, arising from the Abode of the Brilliant Root (suvarṇa-mūla-dhāma-uttha-vyoma-pañca-niketa-bhṛt). The Supreme Mistresses (parameśvaryaḥ) (, Who) emerges from That --i.e. from the letter ‘A’-- (tat-gatāḥ) are called Vyomavāmā, etc. (vyoma-vāmā-ādi-saṃjñikāḥ). || 32cd-34 ||
विषयग्रासो व्याख्यतस्तदन्यव्योममध्यगः ।
मकारादिस्वरूपो यः पञ्चपिण्डक्रमोदितः ॥३५॥
तत्रैव व्योमवामादिदेव्यः सम्यग्व्यवस्थिताः ।
अक्रमोद्रेकविभवाः परमाद्वयविग्रहाः ॥३६॥
Viṣayagrāso vyākhyatastadanyavyomamadhyagaḥ |
Makārādisvarūpo yaḥ pañcapiṇḍakramoditaḥ || 35 ||
Tatraiva vyomavāmādidevyaḥ samyagvyavasthitāḥ |
Akramodrekavibhavāḥ paramādvayavigrahāḥ || 36 ||
Devouring of objects (viṣaya-grāsaḥ) is known as (vyākhyataḥ) that which (yaḥ) pervades the middle of the other Void --i.e. the Subject-- (tat-anya-vyoma-madhyagaḥ). It is the Essential Nature of Maṅgalā, etc. (or the letter ‘m’ and the rest) (ma-kāra-ādi-svarūpaḥ), and arises as the Fivefold Process (pañca-piṇḍa-krama-uditaḥ). There (tatra…eva), the Goddesses beginning with Vyomavāmeśvarī (vyoma-vāmā-ādi-devyaḥ) rest perfectly (samyak-vyavasthitāḥ), and their Power is the Abundance of non-sequential Consciousness (akrama-udreka-vibhavāḥ), thus they embody Supreme Non-duality (param-advaya-vigrahāḥ). || 35-36 ||
इत्थं देव्यो निरावेशमहावर्णक्रमोदिताः ।
तत्त्वतः स्पर्शसंवित्तिलहर्यामन्तरे स्फुटम् ॥३७॥
सामरस्येन भान्तीह वामाद्या देवताः सदा ।
Itthaṃ devyo nirāveśamahāvarṇakramoditāḥ |
Tattvataḥ sparśasaṃvittilaharyāmantare sphuṭam || 37 ||
Sāmarasyena bhāntīha vāmādyā devatāḥ sadā |
Hence (ittham), the Goddesses (devyaḥ) rise from the sequence of the Great Letter --i.e. the letter ‘A’-- (that is) beyond absorption (nirāveśa-mahā-varṇa-krama-uditāḥ), (and) in real sense (tattvataḥ), (They) appear (sphuṭam) in the wave of the perception of the Touch --i.e. of Consciousness-- (sparśa-saṃvitti-laharyām…antare). In this Doctrine (of Mahānaya) (iha), Vāmā, etc. (vāmādyāḥ) always (sadā) shine (bhānti) as the Deities (devatāḥ) in Oneness (sāmarasyena). || 37-38ab ||
तासामेवेह वक्ष्यामि देवीनामपि विस्तरात् ॥३८॥
पञ्चानामपि भागेन संदेशिकदृशागतम् ।
Tāsāmeveha vakṣyāmi devīnāmapi vistarāt || 38 ||
Pañcānāmapi bhāgena saṃdeśikadṛśāgatam |
Now (iha), I will explain (vakṣyāmi) these (tāsām…eva) five (pañcānām…api) Goddesses (devīnām…api) one by one (bhāgena) in detail (vistarāt), according to the facts that have been seen by the Guru-s (saṃdeśika-dṛś-āgatam). || 38cd-39ab ||
महाशून्यातिशून्यत्वात्सम्यक्शान्ततरापि या ॥३९॥
सर्वव्योमानि वामन्ती व्योमवामेश्वरी तु सा ।
महासंहारगगने वामा तेषामथोदिता ॥४०॥
दिव्यौघमुद्गिरन्तीत्थं तां स्तुवे स्पर्शविग्रहाम् ।
Mahāśūnyātiśūnyatvātsamyakśāntatarāpi yā || 39 ||
Sarvavyomāni vāmantī vyomavāmeśvarī tu sā |
Mahāsaṃhāragagane vāmā teṣāmathoditā || 40 ||
Divyaughamudgirantītthaṃ tāṃ stuve sparśavigrahām |
She (sā) who (yā), being the Void beyond the Great Void (mahā-śūnya-ati-śūnya-tvāt), is though (api) completely Calm (samyak-śāntatarā), also emits (vāmantī) all the voids (beginning with Khecarī) (sarva-vyomāni), is Vyomavāmeśvarī --i.e. The Mistress who emits all the voids-- (vyoma-vāmā-īśvarī…tu). (She) is then (athā) their (teṣām) emanation (vāmā), which arises (uditā) in the Sky of Great Withdrawal (mahā-saṃhāra-gagane). In this way (ittham), I venerate (stuve) Her (tām) who emits (udgirantī) the Divine Flow (divyaugham) and embodies Touch or Contact (sparśa-vigrahām). || 39cd-41ab ||
तस्यामनिच्चयोदेति शश्वत्तद्धर्मधर्मिणी ॥४१॥
यालक्ष्यस्पन्दलहरी तामहं खेचरीं स्तुवे ।
स्वातन्त्र्येण सदा सैव चरन्ती स्वे परेऽम्बरे ॥४२॥
प्रथमस्पन्दमाश्रित्य राजते चिच्च खेचरी ।
Tasyāmaniccayodeti śaśvattaddharmadharmiṇī || 41 ||
Yālakṣyaspandalaharī tāmahaṃ khecarīṃ stuve |
Svātantryeṇa sadā saiva carantī sve pare'mbare || 42 ||
Prathamaspandamāśritya rājate cicca khecarī |
I (aham) venerate (stuve) that (tām) Khecarī --i.e. who moves in the Sky of Consciousness-- (khecarīm) who spontaneously (aniccayā) arises (udeti) in Her --i.e. in Vyomavāmeśvarī-- (tasyām) and always (śaśvat) furnished with Her --i.e. Vyomavāmeśvarī’s-- Nature (tat-dharma-dharmiṇī). She (sā) is only (eva) Khecarī (khecarī), who (yā), after taking shelter (āśritya) in the Primordial Spanda (prathama-spandam), shines (rājate) as Consciousness (cit), which waves as the pulsation of the Invisible --i.e. subjectivity-- (alakṣya-spanda-laharī), and (ca) who freely (svātantryeṇa) and uninterruptedly (sadā) moves (carantī) in one’s own (sve) Supreme (pare) Sky (ambare). || 41cd-43ab ||
सैवाक्रमविसर्गाख्या भूमौ या चरति स्फुटम् ॥४३॥
तस्माद्भूचरिशब्दाख्या तामेव प्रणमाम्यहम् ।
Saivākramavisargākhyā bhūmau yā carati sphuṭam || 43 ||
Tasmādbhūcariśabdākhyā tāmeva praṇamāmyaham |
She (sā) is merely (eva) the non-sequential Emanation (akrama-visarga-ākhyā), who (yā) clearly (sphuṭam) moves (carati) on the ground (of the objects of the senses) (bhūmau). Therefore (tasmāt), She is known as Bhūcarī --i.e. the one who moves in manifestation-- (bhūcari-śabda-ākhyā), whom (tām…eva) I (aham) venerate (praṇamāmi). || 43cd-44ab ||
सैव तत्त्वस्फुरत्तात्मवपुः संहरति क्षणात् ॥४४॥
स्वतन्त्रा स्वपदान्ते तां वन्दे संहारभक्षणीम् ।
Saiva tattvasphurattātmavapuḥ saṃharati kṣaṇāt || 44 ||
Svatantrā svapadānte tāṃ vande saṃhārabhakṣaṇīm |
I venerate (vande) Her (tām) who (sā) is merely (eva) Saṃhārabhakṣaṇī --i.e. the Devourer of Dissolution-- (saṃhārabhakṣaṇīm), (and who,) being Free (svatantrā), dissolves (saṃharati) beautiful forms characterized by the Essence of the tattva-s (tattva-sphurattā-ātmā-vapuḥ) in an instant (kṣaṇāt) within her own Abode (sva-pada-ante). || 44cd-45ab ||
प्रत्यावृत्तितया नित्यं स्वरूपत्रयभक्षणी ॥४५॥
महाव्योमान्तनिष्ठात्वात्सैव रौद्रेश्वरी स्मृता ।
Pratyāvṛttitayā nityaṃ svarūpatrayabhakṣaṇī || 45 ||
Mahāvyomāntaniṣṭhātvātsaiva raudreśvarī smṛtā |
Being established in the Great Void (of Pure Consciousness) (mahā-vyoma-anta-niṣṭhātvāt), She (sā) is merely (eva) known (smṛtā) as Raudreśvarī --i.e. the Mistress of Rudra, the Destroyer-- (raudra-īśvarī), who always (nityam) devours the threefold essence (called subject, cognition and object or manifestation, maintenance and dissolution,) (svarūpa-traya-bhakṣaṇī) by turning back (to one’s own Self) (prati-āvṛtti-tayā). || 45cd-46ab ||
आसां मध्ये तु देवीनां पादुका स्फुरति स्वतः ॥४६॥
सर्वास्तत्रैव सततं सामरस्येन यान्त्यलम् ।
Āsāṃ madhye tu devīnāṃ pādukā sphurati svataḥ || 46 ||
Sarvāstatraiva satataṃ sāmarasyena yāntyalam |
In the center (madhye…tu) of these (āsām) Goddesses (devīnām), naturally (svataḥ) shine (sphurati) the Sandals (of the Guru) (pādukā), and in them (tatra…eva), all the Goddesses (sarvāḥ) attain (yānti) Oneness (sāmarasyena… alam) constantly (satatam). || 46cd-47ab ||
इति सद्गुरुवक्त्रोत्थयुक्त्या यो ह्यनिरोधितः ॥४७॥
समाधिसेवितः शश्वत्स महाम्नायपारगः ।
Iti sadguruvaktrotthayuktyā yo hyanirodhitaḥ || 47 ||
Samādhisevitaḥ śaśvatsa mahāmnāyapāragaḥ |
Hence (iti), who (yaḥ…saḥ…hi) is liberated (anirodhitaḥ) by the trick coming from the Mouth of a Satguru (sat-guru-vaktra-uttha-yuktyā), and is furnished with Samādhi (samādhi-sevitaḥ) without break (śaśvat), is fully conversant with the Great Tradition (mahā-āmnāya-pāragaḥ). || 47cd-48ab ||
क्रमाक्रमोभयोत्तीर्णदृशेह प्रकटीकृतम् ॥४८॥
वक्त्रात्वक्त्रे समायातं पञ्चवाहमनर्गलम् ।
इत्थमेकैव पञ्चात्मरूपेण स्फुरति स्वतः ॥४९॥
स्वभावं प्रकटीकर्तु या देवी तामहं श्रये ।
Kramākramobhayottīrṇadṛśeha prakaṭīkṛtam || 48 ||
Vaktrātvaktre samāyātaṃ pañcavāhamanargalam |
Itthamekaiva pañcātmarūpeṇa sphurati svataḥ || 49 ||
Svabhāvaṃ prakaṭīkartu yā devī tāmahaṃ śraye |
Here (iha), the unrestrained (anargalam) Fivefold Flow (pañca-vāham) which travels (samāyātam) from Mouth (vaktrāt) to Mouth (vaktre), is revealed (prakaṭī-kṛtam) through the viewpoint that transcends both succession and non-succession (krama-akrama-ubhaya-uttīrṇa-dṛśā). Therefore (ittham), to make my own Essential Nature (svabhāvam) illuminated (prakaṭīkartu), I (ahaṃ) take refuge (śraye) in That (tām) Only (eva) One (ekā) Goddess (devī) who (yā) naturally (svataḥ) Vibrates (sphurati) in the form of this Fivefold Nature (pañca-ātmā-rūpeṇa). || 48cd-50ab ||
निर्णिकेततया सम्यक् चक्रं विस्फारितं महत् ॥५०॥
व्योमेश्वर्याविभेदेन खेचर्याख्यं सदोदितम् ।
Nirṇiketatayā samyak cakraṃ visphāritaṃ mahat || 50 ||
Vyomeśvaryāvibhedena khecaryākhyaṃ sadoditam |
The always (sadā) rising (uditam) Great (mahat) Wheel (cakram), displayed (visphāritam) together (samyak) with the Abodeless State (nirṇiketatayā) in Oneness with Vyomeśvarī (vyoma-īśvarī-avibhedena), is called Khecarī (khecarī-ākhyam). || 50cd-51ab ||
Notes:
Khecarī is the subject-aspect who exists in Vyomeśvarī.
द्विषट्कधामवपुषा देवीभिर्नित्यमाश्रितः ॥५१॥
स्वखकलाकलापोत्थविभवो विगताग्रहः ।
Dviṣaṭkadhāmavapuṣā devībhirnityamāśritaḥ || 51 ||
Svakhakalākalāpotthavibhavo vigatāgrahaḥ |
The Glory, which emerges from the collection of the powers of one’s own Consciousness (svakhakalā-kalāpa-uttha-vibhavaḥ), and is free of deliberation (vigata-āgrahaḥ), is always (nityam) united (āśritaḥ) with the Goddesses (devībhiḥ) through the formation of the twelvefold abode of one’s senses (dviṣaṭka-dhāma-vapuṣā). || 51cd-52ab ||
तथा चाव्यक्तरूपा ये निर्विभागैकविग्रहाः ॥५२॥
स्वरा द्वादशसंख्याकाः पश्यन्तीगर्भनिष्ठिताः ।
परप्रकाशविभवस्वभावत्वाद्गुरूत्तमाः ॥५३॥
Tathā cāvyaktarūpā ye nirvibhāgaikavigrahāḥ || 52 ||
Svarā dvādaśasaṃkhyākāḥ paśyantīgarbhaniṣṭhitāḥ |
Paraprakāśavibhavasvabhāvatvādgurūttamāḥ || 53 ||
And (ca) therefore (tathā), those which (ye) have unmanifest nature (avyakta-rūpāḥ) and embody the singular aspect of indivisibility (nirvibhāga-eka-vigrahāḥ) are the twelve (dvādaśa-saṃkhyākāḥ) Resonances --i.e. the enlightened senses-- (svarāḥ) which rest in the Womb of Paśyantī (paśyantī-garbha-niṣṭhitāḥ). Since the Power of Supreme Prakāśa is their Essential Nature (para-prakāśa-vibhava-svabhāva-tvāt), They are esteemed as the Supreme Guru-s (guru-uttamāḥ). || 52cd-53 ||
ता एव प्रथयन्तीह दिक्चरीचक्रवर्तिनः ।
निरावरणचिद्व्योमरूपा द्वादशधाव्ययाः ॥५४॥
संविदुल्लासनारूढाः स्वप्रकाशैकविग्रहाः ।
या हंसहंसमत्यादि नामतः सततोदिताः ॥५५॥
Tā eva prathayantīha dikcarīcakravartinaḥ |
Nirāvaraṇacidvyomarūpā dvādaśadhāvyayāḥ || 54 ||
Saṃvidullāsanārūḍhāḥ svaprakāśaikavigrahāḥ |
Yā haṃsahaṃsamatyādi nāmataḥ satatoditāḥ || 55 ||
Here (iha), only (eva) those (tāḥ) which (yāḥ) appear (prathayanti) as resting in the Wheel of Dikcarī --i.e. or Prakāśacakram, the Wheel of Light-- (dikcarī-cakra-vartinaḥ) are the Nature of the Sky of Unveiled Consciousness (nir-āvaraṇa-cit-vyoma-rūpāḥ) that are twelvefold (dvādaśadhā) and imperishable (avyayāḥ). Ascending to the manifestation of Consciousness (saṃvit-ullāsana-ārūḍhāḥ), they embody one’s own Light alone (sva-prakāśa-eka-vigrahāḥ). They always present (satatā-uditāḥ), and are called ‘haṃsa’ and the ‘holder of haṃsa’, etc. (haṃsa-haṃsa-mati-ādi-nāmataḥ). || 54-55 ||
ता एवेह समाख्याताः खेचर्याधिष्ठिताः सदा ।
दिक्चरीचक्ररूपिण्यो नियताग्रहवर्जिताः ॥५६॥
जयन्त्यक्रमसद्भावदर्शयन्त्यो निराविलाः ।
इत्थं प्रकाशचक्रस्य संस्थितिः सुस्थिता परा ॥५७॥
निर्वितर्कनिराभासस्वरूपा सततोदिता ।
Tā eveha samākhyātāḥ khecaryādhiṣṭhitāḥ sadā |
Dikcarīcakrarūpiṇyo niyatāgrahavarjitāḥ || 56 ||
Jayantyakramasadbhāvadarśayantyo nirāvilāḥ |
Itthaṃ prakāśacakrasya saṃsthitiḥ susthitā parā || 57 ||
Nirvitarkanirābhāsasvarūpā satatoditā |
In this doctrine (iha), they (tāḥ) are indeed (eva) proclaimed (samākhyātāḥ) to be continuously sustained by Khecarī (khecarī-adhiṣṭhitāḥ…sadā), and they assume the form of the Wheel of Dikcarī (dikcarī-cakra-rūpiṇyaḥ) devoid of seizing limitation (niyatā-graha-varjitāḥ), and free of turbidness (nirāvilāḥ). As they display the very essence of non-sequentiality (akrama-sadbhāva-darśayantyaḥ), they are supreme (jayanti). Therefore (ittham), the firm (susthitā) establishment (saṃsthitiḥ) of the Wheel of Prakāśa or Light (prakāśa-cakrasya) is also supreme (parā), since it is one’s the perpetually present Essential Nature, devoid of consideration and perceivable a form (nirvitarka-nirābhāsa-svarūpā…satatā…uditā). || 56-58ab ||
इन्दोः षोडशसंख्याकाः कला अमृतविग्रहाः ॥५८॥
यास्ता एव समाश्रित्य कोङ्कणाम्बादिनामतः ।
प्रोदितो रश्मिविभवः स्वस्वरूपैकगोचरः ॥५९॥
इच्छाविक्षोभपर्यन्ते राजते निर्णिकेतनः ।
Indoḥ ṣoḍaśasaṃkhyākāḥ kalā amṛtavigrahāḥ || 58 ||
Yāstā eva samāśritya koṅkaṇāmbādināmataḥ |
Prodito raśmivibhavaḥ svasvarūpaikagocaraḥ || 59 ||
Icchāvikṣobhaparyante rājate nirṇiketanaḥ |
The digits --i.e. powers-- (kalāḥ) of the Moon (indoḥ) are sixteen in number (ṣoḍaśa-saṃkhyākāḥ), and they embody the Nectar of Consciousness (amṛta-vigrahāḥ). Hence (atas), only (eva) after they take rest (samāśritya…yāḥ…tāḥ) in the Goddesses called Koṅkaṇāmbā, etc. --i.e. the dūtī-s of Matsyendranāthaḥ and of the rest of the Yuganātha-s-- (koṅkaṇa-ambā-ādīnām), emerges (pra-uditaḥ) the Power of the Rays of Consciousness (raśmi-vibhavaḥ), which is the only sphere of one’s own True Essential Nature (sva-svarūpa-eka-gocaraḥ), shining (rājate) abodless (nirṇiketanaḥ) when the confusions stirred by desire have ceased (icchā-vikṣobha-paryante). || 58cd-60ab ||
अदृष्टधर्मिणः शान्ताः स्वराः षोडशरूपिणः ॥६०॥
आस्फाल्य मध्यमारूढास्ताभिरेव समाश्रिताः ।
द्विपञ्चकेन्द्रियद्वारैः परव्योमैकविग्रहाः ॥६१॥
बहिर्विनिर्गता देव्यो हठमेलापकेन याः ।
Adṛṣṭadharmiṇaḥ śāntāḥ svarāḥ ṣoḍaśarūpiṇaḥ || 60 ||
Āsphālya madhyamārūḍhāstābhireva samāśritāḥ |
Dvipañcakendriyadvāraiḥ paravyomaikavigrahāḥ || 61 ||
Bahirvinirgatā devyo haṭhamelāpakena yāḥ |
The vowels (svarāḥ), assuming a sixteenfold form (ṣoḍaśa-rūpiṇaḥ), are invisible (adṛṣṭa-dharmiṇaḥ) and calm (śāntāḥ). Having embraced them and (āsphālya) ascended to the Center (madhyamā-ārūḍhāḥ), the Goddesses (devyaḥ), when (yāḥ) they are settled (vinirgatāḥ) externally (bahiḥ) only (eva) through the (tābhiḥ) door of the ten senses (dvipañcaka-indriya-dvāraiḥ), are assembled (samāśritāḥ) merely as the form of the Supreme Sky of Consciousness (para-vyomā-eka-vigrahāḥ) through their spontaneous convergence (haṭha-melāpakena). || 60cd-62ab ||
ताभिरेव समाश्रित्य सम्यग्रूपादिपञ्चकम् ॥६२॥
निर्विकल्पचिदुद्दामभैरवस्यामितद्युतेः ।
आनन्दवपुषो रूपमर्च्यते निर्विभागतः ॥६३॥
Tābhireva samāśritya samyagrūpādipañcakam || 62 ||
Nirvikalpaciduddāmabhairavasyāmitadyuteḥ |
Ānandavapuṣo rūpamarcyate nirvibhāgataḥ || 63 ||
Having perfectly (samyak) settled (samāśritya) only (eva) in them (tābhiḥ), the fivefold group of form, etc. (rūpā-ādi-pañcakam) assumes the form (rūpam) of the Bliss (ānanda-vapuṣaḥ) of Bhairava, (Who is) unlimited due to His Thoughtless Consciousness (nirvikalpa-cit-uddāma-bhairavasya) (, and thus, He Himself is) Infinite Splendour (amita-dyuteḥ), worshipped (arcyate) as a whole (nirvibhāgataḥ). || 62cd-63 ||
इत्थं द्विरष्टविस्फारविभवः कल्पनोज्झितः ।
निरुत्तरचमत्कारप्रदत्वात्प्रथितोऽनिशम् ॥६४॥
Itthaṃ dviraṣṭavisphāravibhavaḥ kalpanojjhitaḥ |
Niruttaracamatkārapradatvātprathito'niśam || 64 ||
Hence (ittham), the Power of the Sixteenfold Expansion (dviraṣṭa-visphāra-vibhavaḥ) is beyond imagination (kalpanā-ujjhitaḥ), and It manifests (prathitaḥ) perpetually (aniśam) as the bestower of unprecedented Amazement (nir-uttara-camat-kāra-prada-tvāt). || 64 ||
आनन्दचक्रमहिमा भूचर्या स्फारिता सदा ।
यतस्तस्मात्तु निर्दिष्टा भूचरीचक्रनामतः ॥६५॥
तमेव प्रणमामीह ज्ञप्तिगर्भान्तरोदितम् ।
Ānandacakramahimā bhūcaryā sphāritā sadā |
Yatastasmāttu nirdiṣṭā bhūcarīcakranāmataḥ || 65 ||
Tameva praṇamāmīha jñaptigarbhāntaroditam |
The Greatness of the Ānandacakra or the Wheel of Bliss (ānanda-cakra-mahimā) always (sadā) vibrates (sphāritā) through Bhūcarī (bhūcaryā), therefore (yataḥ), It is indicated (nirdiṣṭā) by the name ‘Bhūcarīcakra’ or the Wheel of Bhūcarī (bhūcarī-cakra-nāmataḥ). In this way (tasmāt…tu), I bow only (eva) to that Wheel (tam) now (iha) which emerges in the womb of understanding or realization (jñapti-garbha-antara-uditam). || 65-66ab ||
वह्निर्द्विपञ्चविस्फाररूपो नित्यविकस्वरः ॥६६॥
खरन्ध्रव्योममार्गेण शिखासप्तकसंयुतः ।
अशक्ततीक्ष्णधर्मोऽसौ लेलिहानो निरन्तरः ॥६७॥
प्रोदितो विश्वसंरम्भग्रसनाय निराविलः ।
एवं सप्तदशाख्यं तु मूर्तिचक्रं निराश्रयम् ॥६८॥
निस्तरङ्गमहाव्योमधामस्थं भाति नित्यश ।
Vahnirdvipañcavisphārarūpo nityavikasvaraḥ || 66 ||
Kharandhravyomamārgeṇa śikhāsaptakasaṃyutaḥ |
Aśaktatīkṣṇadharmo'sau lelihāno nirantaraḥ || 67 ||
Prodito viśvasaṃrambhagrasanāya nirāvilaḥ |
Evaṃ saptadaśākhyaṃ tu mūrticakraṃ nirāśrayam || 68 ||
Nistaraṅgamahāvyomadhāmasthaṃ bhāti nityaśa |
Fire (vahniḥ), being the nature of the tenfold expansion (dvipañca-visphāra-rūpaḥ), consisting of the seven flames --i.e. of the seven holes of one’s head-- (śikhā-saptaka-saṃyutaḥ), is always expanded (nitya-vikasvaraḥ) by seeking the Void that can be realized in the Sky of Consciousness (kharandhra-vyoma-mārgeṇa). Unable to abandon Its nature (aśakta-tīkṣṇa-dharmaḥ), It (asau) perpetually (nirantaraḥ) licks (lelihānaḥ) and emerges (proditaḥ) wavelessly (nirāvilaḥ) to vehemently consume the world (viśva-saṃrambha-grasanāya). Hence (evam), It is called seventeenfold (saptadaśā-ākhyam…tu), and it is the shelterless (nirāśrayam) Mūrticakra, the Wheel of the Embodied (mūrti-cakram), which eternally (nityaśa) appears (bhāti) in the Abode of the Great Waveless Sky of Consciousness (nistaraṅga-mahā-vyoma-dhāma-stham). || 66cd-69ab ||
प्रशान्तरूपविभवाः स्वराः षोडशसंज्ञिकाः ॥६९॥
विसर्गसहिता भान्ति परावाग्गर्भनिष्ठिताः ।
Praśāntarūpavibhavāḥ svarāḥ ṣoḍaśasaṃjñikāḥ || 69 ||
Visargasahitā bhānti parāvāggarbhaniṣṭhitāḥ |
The Powers of appeased nature (pra-śānta-rūpa-vibhavāḥ) are called the sixteen (ṣoḍaśa-saṃjñikāḥ) vowels (svarāḥ). Appearing (bhānti) together with emission (visarga-sahitāḥ), they rest in the Womb of Supreme Speech (parā-vāk-garbha-niṣṭhitāḥ). || 69cd-70ab ||
वर्णभेदक्रमेणेत्थं समाश्रित्येह तानधः ॥७०॥
भाति शश्वच्चक्रवरं मूर्त्याख्यं विगतग्रहम् ।
Varṇabhedakrameṇetthaṃ samāśrityeha tānadhaḥ || 70 ||
Bhāti śaśvaccakravaraṃ mūrtyākhyaṃ vigatagraham |
Here (iha), having engaged (samāśrityā) in them (tān) below (adhaḥ), rising (uttham) through the succession of different letters (varṇa-bheda-krameṇa) always (śaśvat) appears (bhāti) as the best among the Wheels (cakra-varam) called Mūrti (mūrti-ākhyam), which is devoid of seizing limitations (vigata-graham). || 70cd-71ab ||
आनन्दचक्रतनवो रश्मयो ये निरन्तराः ॥७१॥
अस्माभिः कथिताः पूर्वं गुरुचक्रक्रमोदिताः ।
ता एव षोडशाकाराः संविदुल्लासविग्रहाः ॥७२॥
युगपद्यान्ति यत्राशु सामरस्यं वियत्पदे ।
निस्तरङ्गे निराभासे परे सप्तदशाभिधे ॥७३॥
Ānandacakratanavo raśmayo ye nirantarāḥ || 71 ||
Asmābhiḥ kathitāḥ pūrvaṃ gurucakrakramoditāḥ |
Tā eva ṣoḍaśākārāḥ saṃvidullāsavigrahāḥ || 72 ||
Yugapadyānti yatrāśu sāmarasyaṃ viyatpade |
Nistaraṅge nirābhāse pare saptadaśābhidhe || 73 ||
The bodies of Ānandacakra or the Wheel of Bliss (ānanda-cakra-tanavaḥ) which (ye) are the unlimited (nirantarāḥ) Rays of Consciousness (raśmayaḥ) that we have (asmābhiḥ) previously (pūrvam) explained (kathitāḥ), emerge as the Sequence of the Gurucakra (guru-cakra-krama-uditāḥ). Only (eva) they (tāḥ) are the Sixteenfold Rays (ṣoḍaśā-kārāḥ), the embodiment of the manifestation of Consciousness (saṃvit-ullāsa-vigrahāḥ), where (yatra) they simultaneously (yugapat) and immediately (aśu) attain (yānti) Oneness, as It is the Supreme (pare) unmanifested and waveless sky (viyat-pade…nistaraṅge…nirābhāse) called the Wheel of the Seventeen (saptadaśā-abhidhe). || 71cd-73 ||
इत्थं विस्फारयन्तीदं योगिनीचक्रमुत्तमम् ।
संहारभक्षिणी देवी भाति सप्तदशात्मतः ॥७४॥
तदेव वन्दे सततं विमलं सर्वदोदितम् ।
Itthaṃ visphārayantīdaṃ yoginīcakramuttamam |
Saṃhārabhakṣiṇī devī bhāti saptadaśātmataḥ || 74 ||
Tadeva vande satataṃ vimalaṃ sarvadoditam |
This (idam) uppermost (uttamam) Yoginīcakra (yoginī-cakram) made manifest (visphārayanti) this way (ittham), and the Goddess (devī) Saṃhārabhakṣiṇī (saṃhārabhakṣiṇī) shines (bhāti) as the nature of the Seventeen (sapta-daśā-ātmataḥ). I venerate (vande) only (eva) That Yoginīcakra (tat) which is always (satatam) Spotless (vimalam), and always (sarvadā) present (uditam). || 74-75ab ||
ध्यानादिकलनातीतरूपत्वादकुलात्मिकाम् ॥७५॥
अम्बरौघविकासैकधर्मिणीं मङ्गलां श्रये ।
Dhyānādikalanātītarūpatvādakulātmikām || 75 ||
Ambaraughavikāsaikadharmiṇīṃ maṅgalāṃ śraye |
I take shelter (śraye) in Maṅgalā (maṅgalām), Who, due to Her Nature which transcends activities like meditation, etc. (dhyāna-ādi-kalanā-atīta-rūpa-tvāt), is Akula --i.e. the Transcendent-- (akula-ātmikām), characterized solely by the expansion of the (Fivefold) Flow of the Sky of Consciousness (ambara-ogha-vikāsa-eka-dharmiṇīm). || 75cd-76ab ||
मायातो गालयत्याशु मङ्गलेह ततः स्मृता ॥७६॥
वीरपञ्चाननारूढा महामेलापतत्परा ।
Māyāto gālayatyāśu maṅgaleha tataḥ smṛtā || 76 ||
Vīrapañcānanārūḍhā mahāmelāpatatparā |
Here (iha), She is called (smṛtā) Maṅgalā (maṅgalā), because (tataḥ) She immediately (āśu) oozes (gālayati) through Māyā (māyātaḥ), and being ascended to the Five Faces --i.e. Goddesses-- of the Heroes (vīra-pañcānana-ārūḍhā), She is intent on the Great Encounter alone (mahā-melāpa-tatparā). || 76cd-77ab ||
परविद्धरसौघेन मदनं चेतसि भृशम् ॥७७॥
गमनात्परमाकाशे सृष्ट्यादिकलनोज्झिते ।
सानाख्याचक्रवपुषः परतत्त्वस्य सर्वदा ॥७८॥
मङ्गलेह ततः ख्याता निरावरणधर्मिणी ।
Paraviddharasaughena madanaṃ cetasi bhṛśam || 77 ||
Gamanātparamākāśe sṛṣṭyādikalanojjhite |
Sānākhyācakravapuṣaḥ paratattvasya sarvadā || 78 ||
Maṅgaleha tataḥ khyātā nirāvaraṇadharmiṇī |
In the mind (cetasi), She is excessively (bhṛśam) intoxicated (madanam) with the Nectar which is flowing from the Supreme Pervasion (para-viddha-rasa-oghena), and since She is moving (gamanāt) in the Supreme Sky (parama-ākāśe) devoid of activities like sṛṣṭi or manifestation (sṛṣṭi-ādi-kalanā-ujjhite), She (sā) is then (tataḥ) called (khyātā) Maṅgalā (maṅgalā) in this doctrine (iha). She has Unveiled Nature (nirāvaraṇa-dharmiṇī), and She always (sarvadā) belongs to the Supreme Principle (para-tattvasya) that is the Beautiful Form of the Anākhyacakra, the Wheel of the Nameless (anākhyā-cakra-vapuṣaḥ). || 77cd-79ab ||
अस्याः स्वरूपरूपो यः खकारादिविवर्जितः ॥७९॥
पञ्चपिण्डमयो मन्त्रो वाक्त्रयोज्झितविग्रहः ।
अवर्णस्वररूपश्च व्योमेशीभिः प्रपिण्डितः ॥८०॥
पञ्चभिः सामरस्येन वाचको नाम यः स्थितः ।
Asyāḥ svarūparūpo yaḥ khakārādivivarjitaḥ || 79 ||
Pañcapiṇḍamayo mantro vāktrayojjhitavigrahaḥ |
Avarṇasvararūpaśca vyomeśībhiḥ prapiṇḍitaḥ || 80 ||
Pañcabhiḥ sāmarasyena vācako nāma yaḥ sthitaḥ |
Her (asyāḥ) innermost Essential Nature (svarūpa-rūpaḥ), which (yaḥ) consists of the five-syllable mantra --i.e. Khphrem-- (pañca-piṇḍa-mayaḥ…mantraḥ), is established (sthitaḥ) as the Speaker alone (vācakaḥ…nāma), devoid of the letters like ‘kha’, etc. (kha-kāra-ādi-vivarjitaḥ), as (ca) It is none other than the nature of the Letter ‘A’ --i.e. the Speaker is merely the letter ‘A’, Lord Śiva-- (avarṇa-svara-rūpaḥ), which (yaḥ) embodies that which transcends the three speeches --i.e. from vaikharī to paśyantī-- (vāk-traya-ujjhita-vigrahaḥ). (These syllables of the mantra ‘Khphrem’) are united (prapiṇḍitaḥ) by the five (pañcabhiḥ) Vyomeśī-s (vyomeśībhiḥ) through their Oneness (sāmarasyena). || 79cd-81ab ||
Notes:
Maṅgalā appears as the five-syllabled mantra ‘Khphrem’, but Her Innermost Nature is the Letter ‘A’, Lord Śiva. As the five-syllabled ‘mantra of dissolution’ is merely the letter ‘A’; Maṅgalā, through the Oneness of the phases of Her Expansion in the form of the Devīcakram as Vyomavāmeśvarī, Khecarī, etc., is nothing but Śiva.
षोडशाधारसंस्थानसंस्थिता या चिति सदा ॥८१॥
स्फुरन्ती स्वबलोद्रेकानियतग्रहमुद्रिता ।
Ṣoḍaśādhārasaṃsthānasaṃsthitā yā citi sadā || 81 ||
Sphurantī svabalodrekāniyatagrahamudritā |
Citi or the Power of Consciousness (citi), who (yā) always (sadā) rests in the abode of the sixteenfold ground (of vowels) (ṣoḍaśā-ādhāra-saṃsthāna-saṃsthitā), throbs (sphurantī), and is sealed by the unrestricted attainment of the Aboundance of one’s own Power (called Self-awareness) (sva-bala-udreka-aniyata-graha-mudritā). || 81cd‑82ab ||
तस्या विगत्य युगपद्विभेदोल्लासविग्रहम् ॥८२॥
निर्निकेतमहाज्ञानरश्मयः खे सदोदिताः ।
सामरस्यमयं चक्रं दर्शयन्त्यविभेदतः ॥८३॥
Tasyā vigatya yugapadvibhedollāsavigraham || 82 ||
Nirniketamahājñānaraśmayaḥ khe sadoditāḥ |
Sāmarasyamayaṃ cakraṃ darśayantyavibhedataḥ || 83 ||
After the spontaneous (yugapad) vanishing (vigatya) of Her (tasyāḥ) formation as differentiated manifestation (vibheda-ullāsa-vigraham), the Rays of the Abodeless and Great Wisdom (nirniketa-mahā-jñāna-raśmayaḥ) perpetually (sadā) present (uditāḥ) in the Void of Consciousness (khe), and they illuminate (darśayanti) the Wheel (cakram) of Oneness (sāmarasya-mayam) without differentiation (avibhedataḥ). || 82cd-83 ||
भावाभावपदोत्तीर्णवियद्वामपदे स्थिता ।
अन्तर्बहीरूपतया ये तिष्ठन्तीन्द्रियात्मकाः ॥८४॥
करास्तानेव सहसा तथा स्वदेहविस्तरम् ।
नयति स्वबलोन्मेषान्निर्निकेतचिदम्बरम् ॥८५॥
Bhāvābhāvapadottīrṇaviyadvāmapade sthitā |
Antarbahīrūpatayā ye tiṣṭhantīndriyātmakāḥ || 84 ||
Karāstāneva sahasā tathā svadehavistaram |
Nayati svabalonmeṣānnirniketacidambaram || 85 ||
Due to the Blooming of one’s own Power (sva-bala-unmeṣāt), Citi, resting (sthitā) in the emitted Sky beyond both existence and non-existence (bhāva-abhāva-pada-uttīrṇa-viyat-vāma-pade), spontaneously (sahasā) leads (nayati) only (eva) the (tān) Rays (karāḥ) of the senses (indriya-ātmakāḥ) to the Abodeless Sky of Consciousness (nirniketa-cit-ambaram) which expands as one’s own body (sva-deha-vistaram), for they remain (tiṣṭhanti) both internal and external (antar-bahī-rūpa-tayā). || 84-85 ||
Karaṅkiṇīmudrā of the Jñānasiddha-s
या सैव कथिता सद्भिः परा मुद्रा करङ्किणी ।
एषां ज्ञानाख्यरूपाणां सिद्धानां संस्थिता कला ॥८६॥
मुद्रयित्वा पृथग्भेदं मुद्रेयं करणोज्झिता ।
Yā saiva kathitā sadbhiḥ parā mudrā karaṅkiṇī |
Eṣāṃ jñānākhyarūpāṇāṃ siddhānāṃ saṃsthitā kalā || 86 ||
Mudrayitvā pṛthagbhedaṃ mudreyaṃ karaṇojjhitā |
Only (eva) that (sā) which (yā) real devotees (sadbhiḥ) call (kathitā) the supreme (parā) mudrā (mudrā) is Karaṅkiṇī (karaṅkiṇī), the Power (kalā) which rests (saṃsthitā) in these (eṣām) Siddha-s (siddhānām) entitled as ‘jñāna’ --i.e. in the Jñānasiddha-s-- (jñāna-ākhya-rūpāṇām). This (iyam) mudrā (mudrā), having separately sealed (mudrayitvā…pṛthak) duality (bhedam), is free from the senses (karaṇa-ujjhitā). || 86-87ab ||
Krodhinīmudrā of the Mantrasiddha-s
पृथिव्यादिप्रकृत्यन्ततत्त्वविस्तारविभ्रमः ॥८७॥
द्विषट्कद्विगुणात्मा यः पारिमित्यग्रहान्वितः ।
तमेव निगलन्त्युच्चैः क्रोधान्मन्त्रमरीचयः ॥८८॥
Pṛthivyādiprakṛtyantatattvavistāravibhramaḥ || 87 ||
Dviṣaṭkadviguṇātmā yaḥ pārimityagrahānvitaḥ |
Tameva nigalantyuccaiḥ krodhānmantramarīcayaḥ || 88 ||
Through the Power of Wrath (krodhāt), the Rays of the Mantrasiddha-s (mantra-marīcayaḥ) intensly (uccaiḥ) consume (nigalanti) only that (tam) which (yaḥ) is accompanied by the perception of limitation (pārimitya-graha-ānvitaḥ), characterized by the number twenty-four (dviṣaṭka-dviguṇa-ātmā), as it moves to and fro as the expansion of the tattva-s from pṛthivī or earth element to prakṛti or material cause (pṛthivī-ādi-prakṛti-anta-tattva-vistāra-vibhramaḥ). || 87cd-88 ||
मन्त्रसिद्धा यतस्तस्या व्योमधामक्रमोदिताः ।
क्रोधेन तत्त्वविभवं नयत्युग्रनिराकुला ॥८९॥
या मान्त्रं परमं वीर्यं सा मुद्रा क्रोधिनी स्मृता ।
एषा मन्त्राख्यरूपाणां सिद्धानां संव्यवस्थिता ॥९०॥
मुद्रयित्वा विभेदोत्थं देहे मुद्रेयमुत्तमा ।
Mantrasiddhā yatastasyā vyomadhāmakramoditāḥ |
Krodhena tattvavibhavaṃ nayatyugranirākulā || 89 ||
Yā māntraṃ paramaṃ vīryaṃ sā mudrā krodhinī smṛtā |
Eṣā mantrākhyarūpāṇāṃ siddhānāṃ saṃvyavasthitā || 90 ||
Mudrayitvā vibhedotthaṃ dehe mudreyamuttamā |
So (yataḥ), by those Rays (tasyāḥ), the Mantrasiddha-s (mantra-siddhāḥ) emerge in the Process of the Abode of the Void of Consciousness (vyoma-dhāma-krama-uditāḥ). The Supreme (paramam) Power (vīryam) of the Mantrasiddha-s (māntram) is the (sā) mudrā (mudrā) known as (smṛtā) Krodhinī (krodhinī), which (yā) leads (nayati) to the Glory of the tattva-s (tattva-vibhavam) through Wrath (krodhena), as She is calm, but also wrathful --i.e. full of passion and intensity-- (ugra-nirākulā).
This (eṣā) is established firmly (saṃvyavasthitā) in the Siddha-s (siddhānām) entitled as ‘mantra’ --i.e. in the Mantrasiddha-s-- (mantra-ākhya-rūpāṇām). After sealing (mudrayitvā) that which derives from duality (vibheda-uttham), this (iyam) is the greatest (uttamā) mudrā (mudrā) in the body (dehe). || 89-91ab ||
Bhairavīmudrā of the Melāpasiddha-s
द्विषट्करूपभेदेन ग्रन्थयो ये व्यवस्थिताः ॥९१॥
तानेव भेदयित्वेमाः शक्तयः प्रोदिताः पराः ।
महामेलापधर्मिण्यः सामरस्यैकविग्रहाः ॥९२॥
निरावरणचिद्व्योमधामस्था भान्ति नित्यशः ।
आपूर्य स्वबलोद्रेकसमुत्थं भेदडम्बरम् ॥९३॥
या स्थिता पूर्णविभवा निरावरणविग्रहा ।
भैरवी सैव विख्याता मुद्रा सदसदुज्झिता ॥९४॥
निस्तरङ्गविकासात्मसामरस्यैकनिर्भरा ।
एषां मेलापसिद्धानां मुद्रेयं भैरव्यात्मिका ॥९५॥
Dviṣaṭkarūpabhedena granthayo ye vyavasthitāḥ || 91 ||
Tāneva bhedayitvemāḥ śaktayaḥ proditāḥ parāḥ |
Mahāmelāpadharmiṇyaḥ sāmarasyaikavigrahāḥ || 92 ||
Nirāvaraṇacidvyomadhāmasthā bhānti nityaśaḥ |
Āpūrya svabalodrekasamutthaṃ bhedaḍambaram || 93 ||
Yā sthitā pūrṇavibhavā nirāvaraṇavigrahā |
Bhairavī saiva vikhyātā mudrā sadasadujjhitā || 94 ||
Nistaraṅgavikāsātmasāmarasyaikanirbharā |
Eṣāṃ melāpasiddhānāṃ mudreyaṃ bhairavyātmikā || 95 ||
After filling (āpūrya) the mass of duality (bheda-ḍambaram) produced from one’s own Power (sva-bala-udreka-samuttham), the mudrā (mudrā) which is devoid of both being and non-being (sat-asat-ujjhitā), and is full of the essence of waveless expansion (nistaraṅga-vikāsa-ātmā-sāmarasya-eka-nirbharā), and which (yā) exists (sthitā) as the Majesty of Fullness (pūrṇa-vibhavā), and is the unveiled form (nirāvaraṇa-vigrahā), is (sā) truly (eva) called (vikhyātā) Bhairavī (bhairavī).
Being Essentially Bhairavī (bhairavī-ātmikā), this is (iyam) the mudrā or seal (mudrā) of the Goddesses (devīnām) of the (esām) Melāpasiddha-s (melāpa-siddhānām), as these Goddesses are characterized by great melāpa or union (of internal and external) (mahā-melāpa-dharmiṇyaḥ). After piercing (bhedayitvā) only (eva) those (tān) knots (granthayaḥ) which (ye) appear (vyavasthitāḥ) through a twelvefold division of the senses (dviṣaṭkarūpabhedena), these (imāḥ) Supreme (parāḥ) Powers (śaktayaḥ) emerge (proditāḥ) as the sole embodiments of Oneness (sāmarasya-eka-vigrahāḥ), which continuously (nityaśaḥ) appear (bhānti) in the Abode of the Sky of Unveiled Consciousness (nirāvaraṇa-cit-vyoma-dhāma-sthāḥ). || 91cd-95 ||
Lelihānāmudrā of the Śāktasiddha-s
पुर्यष्टकस्य गदिता वासनाबीजविग्रहाः ।
शक्तयो याः सूक्ष्मतरास्तासां संहरणोद्यताः ॥९६॥
दीप्तयो यास्तीक्ष्णतमा विगतग्रहधामगाः ।
ता एव कथिताः सम्यक्शाक्तसिद्धा निरामयाः ॥९७॥
सर्वसंहारसंहाररूपा वृत्तिर्निरर्गला ।
या सैव कथिता मुद्रा लेलिहानातिघस्मरा ॥९८॥
आसां शाक्ताख्यसिद्धानां देवीनां प्रोदितानिशम् ।
मुद्रयित्वा द्विधाभावं मुद्रेयं परधामगा ॥९९॥
Puryaṣṭakasya gaditā vāsanābījavigrahāḥ |
Śaktayo yāḥ sūkṣmatarāstāsāṃ saṃharaṇodyatāḥ || 96 ||
Dīptayo yāstīkṣṇatamā vigatagrahadhāmagāḥ |
Tā eva kathitāḥ samyakśāktasiddhā nirāmayāḥ || 97 ||
Sarvasaṃhārasaṃhārarūpā vṛttirnirargalā |
Yā saiva kathitā mudrā lelihānātighasmarā || 98 ||
Āsāṃ śāktākhyasiddhānāṃ devīnāṃ proditāniśam |
Mudrayitvā dvidhābhāvaṃ mudreyaṃ paradhāmagā || 99 ||
Only (eva) those (tāḥ) Powers (śaktayaḥ) which (yāḥ) are called (gaditāḥ) Pure (nirāmayāḥ), and which (yāḥ) are known (kathitāḥ) as complete (samyak) are the very subtle ones (sūkṣma-tarāḥ) of the Śāktasiddha-s (śākta-siddhāḥ), and they are eager to destroy (saṃharaṇa-udyatāḥ) what embodies the seeds of the impressions (tāsām…vāsanā-bīja-vigrahāḥ) of the subtle body (puryaṣṭakasya).
They are the supremely vehement (tīkṣṇa-tamāḥ) Splendours (dīptayaḥ) pervading the Abode that is devoid of perceptions --i.e. beyond the senses-- (vigata-graha-dhāma-gāḥ). Only (eva) that (sā) mudrā (mudrā) which (yā) is the voracious (ati-ghasmarā) and free (nirargalā) activity (vṛttiḥ) called (kathitā) Lelihānā (lelihānā) is characterized by the dissolution of all the dissolutions (sarva-saṃhāra-saṃhāra-rūpā). Having sealed (mudrayitvā) duality (dvidhā-bhāvam), this (iyam) mudrā --i.e. Lelihānāmudrā-- (mudrā) of the (āsām) Goddesses (devīnām) of the Śāktasiddha-s (śākta-ākhya-siddhānām) emerge (pra-uditā) continually (aniśam), and pervade the Supreme Abode (of Self-awareness) (para-dhāma-gā). || 96-99 ||
Khecarīmudrā of the Śāmbhavasiddha-s
परादिवैखरीत्यन्तं वागुल्लेखचतुष्टयम् ।
यतस्तस्यैव निरता भेदग्रासाय दीप्तयः ॥१००॥
सामरस्यपदप्राप्तिदायिन्यो या विकस्वराः ।
ख्यातास्ता एव शाम्भव्यो देव्यो निर्द्वयधामगाः ॥१०१॥
या स्पर्शा स्पर्शगगने चरन्ती निर्निकेतना ।
सर्वावरणनिर्मुक्ता मुद्रा सा खेचरी स्मृता ॥१०२॥
तदुल्लेखैव या व्योम्नि यान्ती सर्वोज्झिते पदे ।
स्वप्रकाशविकासैकरूपा सा खेचरी स्मृता ॥१०३॥
आसां शाम्भवसिद्धानां देवीनां प्रथिता सदा ।
मुद्रयित्वा तु नानात्वं मुद्रेयं कल्पनोज्झिता ॥१०४॥
Parādivaikharītyantaṃ vāgullekhacatuṣṭayam |
Yatastasyaiva niratā bhedagrāsāya dīptayaḥ || 100 ||
Sāmarasyapadaprāptidāyinyo yā vikasvarāḥ |
Khyātāstā eva śāmbhavyo devyo nirdvayadhāmagāḥ || 101 ||
Yā sparśā sparśagagane carantī nirniketanā |
Sarvāvaraṇanirmuktā mudrā sā khecarī smṛtā || 102 ||
Tadullekhaiva yā vyomni yāntī sarvojjhite pade |
Svaprakāśavikāsaikarūpā sā khecarī smṛtā || 103 ||
Āsāṃ śāmbhavasiddhānāṃ devīnāṃ prathitā sadā |
mudrayitvā tu nānātvaṃ mudreyaṃ kalpanojjhitā || 104 ||
Only (eva) those (tāḥ) who (yāḥ) are called (khyātāḥ) the Expanded (vikasvarāḥ) Śāmbhavī (śāmbhavyaḥ) Devī-s (devyaḥ) are pervading the Abode of Non-duality (nir-dvaya-dhāma-gāḥ), since (yataḥ) they are the Bestower of the Attainment of Oneness --i.e. where everything has one taste, because all the planes of reality appear as the same-- (sāmarasya-pada-prāpti-dāyinyaḥ).
They shine (dīptayaḥ) delighted (niratāḥ) in consuming only the duality of the Fourfold Speech (vāk-ullekha-catuṣṭayam…eva…tasya…bheda-grāsāya), spanning from Parā to Vaikharī (parā-ādi-vaikharī…iti…antam). The (sā) mudrā (mudrā) which (yā) is ‘Touch’ (sparśā) is free of all the coverings (sarva-āvaraṇa-nirmuktā), abodeless (nirniketanā), and moves (carantī) in the Sky of the Touch of Consciousness (sparśa-gagane); (hence, She) is called (smṛtā) Khecarī (khecarī).
That (sā) which (yā) comes forth only from that (eva…tat-ullekhā) is the sole nature of the expansion of one’s own Light (sva-prakāśa-vikāsa-eka-rūpā). Moving (yāntī) in the Sky of Consciousness, which (vyomni) suprasses everything (sarva-ujjhite…pade), She is called (smṛtā) Khecarī, the one who moves in the Sky of Consciousness (khecarī). Having sealed (mudrayitvā…tu) manifoldness (nānātvam), this (iyam) is the always (sadā) expanded (prathitā) mudrā (mudrā), free of imaginations or mental activity (kalpanā-ujjhitā), and It belongs to the (āsām) Goddesses (devīnām) of the Śāmbhavasiddha-s (śāmbhava-siddhānām). || 100‑104 ||
* * यथास्मिताचक्रे मुद्रापञ्चस्वरूपिणी ।
तथैव पञ्चदेव्यस्तु वर्तन्ते सततोदिताः ॥१०५॥
* * yathāsmitācakre mudrāpañcasvarūpiṇī |
Tathaiva pañcadevyastu vartante satatoditāḥ || 105 ||
The always present (satatā-uditāḥ) five Goddesses (pañca-devyaḥ…tu) exist (vartante) when (yathā…tathā…eva) they assume the form of the five mudrā-s (mudrā-pañca-svarūpiṇī) in the Wheel of I-ness (asmitā-cakre). || 105 ||
चक्रपञ्चसमायुक्ता संस्थितापि समन्ततः ।
विज्ञेया गुरुवक्त्रोत्थयुक्त्या सद्भिरविग्रहा ॥१०६॥
Cakrapañcasamāyuktā saṃsthitāpi samantataḥ |
Vijñeyā guruvaktrotthayuktyā sadbhiravigrahā || 106 ||
Furnished with Five Wheels (cakra-pañca-samāyuktā), though (api) formless (avigrahā), and established (saṃsthitā) everywhere (samantataḥ), She is to be known (vijñeyā) by real devotees (sadbhiḥ) through the trick which comes from the Guru’s Mouth (guru-vaktra-uttha-yuktyā). || 106 ||
The Jñānasiddha-s
अकारादिविसर्गान्ताः स्वराः षोडशरूपिणः ।
वाच्यास्ता ज्ञानसिद्धाख्या विज्ञेयाः परधामजाः ॥१०७॥
Akārādivisargāntāḥ svarāḥ ṣoḍaśarūpiṇaḥ |
Vācyāstā jñānasiddhākhyā vijñeyāḥ paradhāmajāḥ || 107 ||
The sixteen (ṣoḍaśa-rūpiṇaḥ) letters (svarāḥ), ranging from ‘A’ to ‘aḥ’ (akāra-ādi-visarga-antāḥ), are to be known (vijñeyāḥ) as ‘vācya-s’ or the ‘objects of words’ (vācyāḥ) that are the (tāḥ) Jñānasiddha-s (jñāna-siddhākhyāḥ), born from the Supreme Abode (para-dhāma-jāḥ). || 107 ||
The Mantrasiddha-s
ककारादिभकारान्ता वर्णव्यञ्जनरूपिणः ।
द्विषट्कद्विगुणाक्रान्ताः सिद्धा वाचकविग्रहाः ॥१०८॥
Kakārādibhakārāntā varṇavyañjanarūpiṇaḥ |
Dviṣaṭkadviguṇākrāntāḥ siddhā vācakavigrahāḥ || 108 ||
Forming the consonants (varṇa-vyañjana-rūpiṇaḥ) spanning from ‘ka’ to ‘bha’ (ka-kāra-ādi-bha-kāra-antāḥ), and furnished with the twenty-four qualities (dviṣaṭka-dviguṇa-ākrāntāḥ), they are to be known (saṃsmṛtāḥ) as merely (eva) the Mantrasiddha-s (siddhāḥ…mantrāḥ), having the nature of the ‘vācaka-s’ or the ‘subjects of words’ --i.e. the experiencer of the meaning of words-- (vācaka-vigrahāḥ). || 108 ||
The Melāpasiddha-s
द्वादशाख्यास्तथा प्रोक्ता मात्रास्ता एव संस्मृताः ।
मेलापसिद्धाः सततं सामरस्यप्रदाः सदा ॥१०९॥
Dvādaśākhyāstathā proktā mātrāstā eva saṃsmṛtāḥ |
Melāpasiddhāḥ satataṃ sāmarasyapradāḥ sadā || 109 ||
Then (tathā), only (mātrāḥ) those (tāḥ…eva) are (proktāḥ) twelvefold (dvādaśākhyāḥ) who are known (saṃsmṛtāḥ) as the Melāpasiddha-s (melāpa-siddhāḥ). They are always (satatam) and constantly (sadā) bestow Oneness (of internal and external) (sāmarasya-pradāḥ). || 109 ||
The Śāktasiddha-s
यकारादिहकारान्ताः अष्टौ वर्णा व्यवस्थिताः ।
शाक्तसिद्धास्तु ता ज्ञेया जगद्द्योतनोद्यताः ॥११०॥
Yakārādihakārāntāḥ aṣṭau varṇā vyavasthitāḥ |
Śāktasiddhāstu tā jñeyā jagaddyotanodyatāḥ || 110 ||
Resting (vyavasthitāḥ) in the eight (aṣṭau) letters (varṇāḥ) that span from ‘ya’ to ‘ha’ (yakāra-ādi-ha-kāra-antāḥ), they (tāḥ) are to be known (jñeyāḥ) as the Śāktasiddha-s (śākta-siddhāḥ…tu), labouring diligently to illuminate the universe (jagat-dyotana-udyatāḥ). || 110 ||
The Śāmbhavasiddha-s
अकारस्येह याः प्रोक्ताश्चतस्त्रः शक्तयोऽमिताः ।
शाम्भवाख्याः सिद्धवराः संस्मृतास्ताः सदोदिताः ॥१११॥
Akārasyeha yāḥ proktāścatastraḥ śaktayo'mitāḥ |
Śāmbhavākhyāḥ siddhavarāḥ saṃsmṛtāstāḥ sadoditāḥ || 111 ||
In this doctrine (iha), those (tāḥ) who (yāḥ) are said to be (proktāḥ) the four (catastraḥ) Infinite (amitāḥ) Powers (śaktayaḥ) of the letter ‘A’ (akārasya) are known (saṃsmṛtāḥ) as the always present (sadā-uditāḥ) Śāmbhava-s (śāmbhava-ākhyāḥ), the best among the Siddha-s (siddha-varāḥ). || 111 ||
इत्थमाद्यक्षरस्येह चतुःषष्टिस्तु रश्मयः ।
निजदेहादुल्लसिताः समाश्चेश्वरिगर्भगाः ॥११२॥
Itthamādyakṣarasyeha catuḥṣaṣṭistu raśmayaḥ |
Nijadehādullasitāḥ samāśceśvarigarbhagāḥ || 112 ||
Hence (ittham), the sixty-four (catuḥ-ṣaṣṭiḥ…tu) Rays (raśmayaḥ) of the letter ‘A’ (ādya-kṣarasya) manifest (ullasitāḥ) here (iha) from one’s own body (nija-dehāt), and since (ca) they are the same (samāḥ), they pervade the Womb of the Mistress of Consciousness (īśvari-garbha-gāḥ). || 112 ||
तथा च संस्थिता देव्यः कथं कस्मादिति स्फुटम् ।
प्रोच्यतेऽत्र मया सम्यन्मुखाम्नायदशाभिदः ॥११३॥
Tathā ca saṃsthitā devyaḥ kathaṃ kasmāditi sphuṭam |
Procyate'tra mayā samyanmukhāmnāyadaśābhidaḥ || 113 ||
Therefore (tathā…ca), I will (mayā) clearly (sphuṭam) explain (procyate) in perfect accordance with the Oral Tradition (samyan-mukha-āmnāya-daśābhidaḥ) how (katham) the Goddesses (devyaḥ) are established (saṃsthitāḥ), and from where they arise (kasmāt…iti). || 113 ||
स्फुटा ये ज्ञानसिद्धाख्या रौद्रीशृङ्गाटकाकृते ।
कल्पनाशक्तयो दीप्ताः परबोधोपबृंहिताः ॥११४॥
Sphuṭā ye jñānasiddhākhyā raudrīśṛṅgāṭakākṛte |
Kalpanāśaktayo dīptāḥ parabodhopabṛṃhitāḥ || 114 ||
Those who (ye) are called the Jñānasiddha-s (jñāna-siddhākhyāḥ) are the clearly visible (sphuṭāḥ) powers which form ideas (by connecting words together) (kalpanā-śaktayaḥ). When they are nourished by Supreme Awakening (para-bodha-upa-bṛṃhitāḥ), they are blazing (as the Fire of Consciousness) (dīptāḥ) for the sake of the Triangle of Raudrī --i.e. where Raudrī dissolves the triad of the limited subject, object and cognition-- (raudrī-śṛṅgāṭakā-kṛte). || 114 ||
मन्त्रसिद्धास्तु वामायाः सकाशादुदिताः पराः ।
शक्तयो रावबिम्बाश्च सुदीप्ता अमिताः ** ॥११५॥
Mantrasiddhāstu vāmāyāḥ sakāśāduditāḥ parāḥ |
Śaktayo rāvabimbāśca sudīptā amitāḥ ** || 115 ||
The Mantrasiddha-s (mantra-siddhāḥ…tu) are Supreme (parāḥ) and emerge (uditāḥ) in the Presence (sakāśāt) of Vāmā --i.e. the Power of Beauty, which is touching for the heart-- (vāmāyāḥ), and (ca) they are the intensly blazing (sudīptā) infinite (amitāḥ) Powers (śaktayaḥ), the reflections of sounds (in the form of awareness) (rāva-bimbāḥ). || 115 ||
मेलापसिद्धाः सततं प्रथिता निरवग्रहाः ।
अम्बिकायाः परानन्दनिर्भराः शक्तयोऽमिताः ॥११६॥
Melāpasiddhāḥ satataṃ prathitā niravagrahāḥ |
Ambikāyāḥ parānandanirbharāḥ śaktayo'mitāḥ || 116 ||
The Melāpasiddha-s (melāpa-siddhāḥ) are the always (satatam) manifested (prathitāḥ) and independent (niravagrahāḥ) Powers (śaktayaḥ) of Ambikā --i.e. the Nourishing Mother-- (ambikāyāḥ); hence, they are unmeasurable (amitāḥ) and full of Supreme Bliss (para-ānanda-nirbharāḥ). || 116 ||
देव्यः संस्फुरिता नित्यं ज्येष्ठायाः सततोत्थिताः ।
शाक्तसिद्धा महत्तेजोबलेनोत्कटविग्रहाः ॥११७॥
Devyaḥ saṃsphuritā nityaṃ jyeṣṭhāyāḥ satatotthitāḥ |
Śāktasiddhā mahattejobalenotkaṭavigrahāḥ || 117 ||
The Śāktasiddha-s (śākta-siddhāḥ) are the Pulsating (saṃsphuritāḥ) Goddesses (devyaḥ) who always (nityam) emerge from Jyeṣṭhā --i.e. the chief Power of Śiva-- (jyeṣṭhāyāḥ) without any break (satata-utthitāḥ) through the Force of the Great Radiance of Consciousness (mahat-tejas-balena) in the form of Intoxication (utkaṭa-vigrahāḥ). || 117 ||
स्पन्दाख्याः नादचिद्वत्ताः वर्णाः नित्यविकस्वराः ।
कलाश्चतस्रः परमाः ख्याताः स्वात्मप्रकाशिकाः ॥११८॥
कलाचटुष्टमिदं * सामरस्यस्वरूपताम् ।
यातं यत्राद्यवर्णेऽस्मिन्तद्रूपाः शाम्भवाः स्मृताः ॥११९॥
Spandākhyāḥ nādacidvattāḥ varṇāḥ nityavikasvarāḥ |
Kalāścatasraḥ paramāḥ khyātāḥ svātmaprakāśikāḥ || 118 ||
Kalācaṭuṣṭamidaṃ * sāmarasyasvarūpatām |
Yātaṃ yatrādyavarṇe'smintadrūpāḥ śāmbhavāḥ smṛtāḥ || 119 ||
Those (tāḥ) letters (varṇāḥ) which are always expanded (nitya-vikasvarāḥ) as Consciousness in the form of Nāda --i.e. constant awareness-- (nāda-cid-vat) are called Spanda (spanda-ākhyāḥ). They are the four (catasraḥ) Supreme (paramāḥ) Kalā-s or portions (kalāḥ) known as (khyātāḥ) the Illuminators of one’s own Self (svātmā-prakāśikāḥ). In this (asmin) letter ‘A’ (ādya-varṇe), where (yatra) these (idam) four Kalā-s (kalā-caṭuṣṭam) become (yātam) one’s own Essential Nature in the form of Oneness (sāmarasya-sva-rūpatām), their nature (tat-rūpāḥ) is known (smṛtāḥ) as Śāmbhava (śāmbhavāḥ). || 118-119 ||
इत्थमेकस्य युगपत्सर्वदेहोदितास्त्विषाः ।
सर्वकल्पनकलनानिवहविभ्रमवर्जिताः ॥१२०॥
मकाररूपमाश्रित्य भान्त्यनुग्रहतत्परा ।
मङ्गलाख्या महालक्ष्मी वृन्दचक्रैकनायिका ॥१२१॥
Itthamekasya yugapatsarvadehoditāstviṣāḥ |
Sarvakalpanakalanānivahavibhramavarjitāḥ || 120 ||
Makārarūpamāśritya bhāntyanugrahatatparā |
Maṅgalākhyā mahālakṣmī vṛndacakraikanāyikā || 121 ||
Thus (ittham), the Rays of the Śāmbhavasiddha-s (tviṣāḥ) are devoid of the confusions caused by the diversity of the activities which impel all the thoughts (sarva-kalpana-kalanā-nivaha-vibhrama-varjitāḥ), and after taking shelter (āśritya) in the Nature of the letter ‘M’ (makāra-rūpam), they emerge simultaneously in all the bodies (sarva-deha-uditāḥ…yugapat) of the Solitary One (ekasya), and shine (bhānti) devoted to bestowing Grace alone (anugraha-tatparā). Thus, they become Mahālakṣmī, the ‘Wealth or Beauty of Liberation’ (mahā-lakṣmī), called Maṅgalā (maṅgalā-ākhyā), the only one Mistress or Guide of the Vṛndacakram --i.e. the Wheel of Totality-- (vṛnda-cakra-eka-nāyikā). || 120-121 ||
वर्णभेदक्रमेणेत्थं यद्यपि प्रथिताः स्फुटम् ।
तथाप्यवर्णमाहात्म्यं न त्यजन्ति कदाचन ॥१२२॥
Varṇabhedakrameṇetthaṃ yadyapi prathitāḥ sphuṭam |
Tathāpyavarṇamāhātmyaṃ na tyajanti kadācana || 122 ||
Therefore (ittham), though (yadi-api…tathā-api) they clearly (sphuṭam) manifest (prathitāḥ) in the form of the succession of the letters (varṇa-bheda-krameṇa), they never (na…kadācana) abandon (tyajanti) the Majesty of the letter ‘A’ (avarṇa-māhātmyam). || 122 ||
एका देवीति वा भाति तिस्रो द्वादशधोदिता ।
उद्योगादिक्रमेणोच्चैरेकैका पञ्चधोत्थिता ॥१२३॥
Ekā devīti vā bhāti tisro dvādaśadhoditā |
Udyogādikrameṇoccairekaikā pañcadhotthitā || 123 ||
Or from another viewpoint (vā), the only One (ekā) Goddess (devī…iti) shines (bhāti) arising (uditā) three times (tisraḥ) in a twelvefold way --i.e. counting 36-- (dvādaśadhā). Through the sequence beginning with manifestation (udyoga-ādi-krameṇa), She emerges (utthitā) intensely (uccaiḥ) one by one (ekaikā) in a fivefold way (pañcadhā). || 123 ||
तृतीयेनाद्यकारेण वृन्दचक्रक्रमोदयः ।
आद्यनाथोक्तभाषाया लघूक्त्या प्रकटीकृतः ॥१२४॥
Tṛtīyenādyakāreṇa vṛndacakrakramodayaḥ |
Ādyanāthoktabhāṣāyā laghūktyā prakaṭīkṛtaḥ || 124 ||
From a third viewpoint (tṛtīyena), the emergence of the process of the Vṛndacakram (vṛnda-cakra-krama-udayaḥ) takes place through the first letter (ādya-kāreṇa), as it has been displayed (prakaṭīkṛtaḥ) briefly (laghūktyā) in the explanation told by Ādyanāthaḥ (ādya-nātha-ukta-bhāṣāyāḥ). || 124 ||
झटित्युन्मिषिताख्यस्य ग्राह्या समदृगात्मनः ।
येहोदेति प्रथा सैव महाज्ञानैकरूपिणी ॥१२५॥
Jhaṭityunmiṣitākhyasya grāhyā samadṛgātmanaḥ |
Yehodeti prathā saiva mahājñānaikarūpiṇī || 125 ||
She (sā) is none other than (eva) the sudden (jhaṭiti) expansion of perception (prathā), which (yā) arises (udeti) here (in everyday experience) (iha) by assuming the form of the Great Wisdom alone (mahā-jñāna-eka-rūpiṇī) as the reality to be grasped (grāhyā). It belongs to the expanded state (unmiṣita-ākhyasya), of which nature is the perception of everything in Sameness (samadṛś-ātmanaḥ). || 125 ||
तस्याः पदार्थसंरम्भपरिज्ञानस्वरूपतः ।
या विभाति चितिः सैव महामन्त्रस्वरूपिणी ॥१२६॥
Tasyāḥ padārthasaṃrambhaparijñānasvarūpataḥ |
Yā vibhāti citiḥ saiva mahāmantrasvarūpiṇī || 126 ||
Because Her Essential Nature is Perfect Knowledge which unites all objects in Oneness with Herself (tasyāḥ…pada-artha-saṃrambha-pari-jñāna-svarūpataḥ), She (sā) is only (eva) Citi or Consciousness (citiḥ), which (yā) shines (vibhāti) as the Essential Nature of the Great Mantra --i.e. I Am-- (mahā-mantra-svarūpiṇī). || 126 ||
ग्राह्यग्राहकसंश्लेषादनल्पाह्लादनिर्भरा ।
या संविद्राजते सैव महामेलापविग्रहः ॥१२७॥
Grāhyagrāhakasaṃśleṣādanalpāhlādanirbharā |
Yā saṃvidrājate saiva mahāmelāpavigrahaḥ || 127 ||
Due to the union of subject and object (grāhya-grāhaka-saṃśleṣāt), only (eva) that (sā) Consciousness (saṃvit) rules (rājate) full of intense Bliss (analpa-āhlāda-nirbharā) which (yā) embodies the Great Encounter (mahā-melāpa-vigrahaḥ). || 127 ||
निर्विकल्पचितौ यत्र ज्ञप्तिमात्रे सदोदिते ।
सामरस्यदृशा सर्वं स्थितं शाक्तः क्रमस्तु सः ॥१२८॥
Nirvikalpacitau yatra jñaptimātre sadodite |
Sāmarasyadṛśā sarvaṃ sthitaṃ śāktaḥ kramastu saḥ || 128 ||
The Śākta (śāktaḥ) Process (kramaḥ…tu) is that (saḥ) which occurs in thoughtless Consciousness (nirvikalpa-citau), in which (yatra) everything (sarvam) rests (sthitam) in an ever-present (sadā-udite) pure understanding (jñapti-mātre) through the Perception of Oneness (sāmarasya-dṛśā). || 128 ||
महाशून्ये तु गहने निःस्पन्दाख्येऽनिकेतने ।
सहसा विलयं याति चितिर्यत्र स शाम्भवः ॥१२९॥
Mahāśūnye tu gahane niḥspandākhye'niketane |
Sahasā vilayaṃ yāti citiryatra sa śāmbhavaḥ || 129 ||
The unlocated (aniketane) and inexplicable (gahane) Great Void (mahā-śūnye…tu), called Motionless Consciousness (niḥ-spanda-ākhye), where (yatra) the Power of Consciousness (citiḥ) spontaneously (sahasā) dissolves into (vilayam…yāti), is the (saḥ) Śāmbhava State (śāmbhavaḥ). || 129 ||
अतिप्रशान्तसंहारविलयव्योमसागरः ।
तस्मादीषचित्तरङ्गरूपज्ञानमिहोदितम् ॥१३०॥
तदैव परबोधैकरूपं स्वस्पन्दविग्रहम् ।
मन्त्रमूर्तितया शाक्तं विभातं निरवग्रहम् ॥१३१॥
Atipraśāntasaṃhāravilayavyomasāgaraḥ |
Tasmādīṣacittaraṅgarūpajñānamihoditam || 130 ||
Tadaiva parabodhaikarūpaṃ svaspandavigraham |
Mantramūrtitayā śāktaṃ vibhātaṃ niravagraham || 131 ||
Here (iha), the perception of that form which pertains to the individual mind of the Lord --i.e. sensory cognition-- (īṣa-citta-raṅga-rūpa-jñānam) emerges (uditam) from (tasmāt) the excessively Peaceful Ocean of Emptiness, in which the idea of ‘dissolution’ vanishes (ati-praśānta-saṃhāra-vilaya-vyoma-sāgaraḥ). Therefore (tadā…eva), it is the sole Form of Supreme Awareness (para-bodha-eka-rūpam), which embodies one’s own Spanda or the activity of Consciousness (sva-spanda-vigraham) that is unlimited (niravagraham) and Śākta --i.e. filled with I-consciousness-- (śāktam). It shines forth (vibhātam) as the Personification --i.e. real state-- of Mantra --i.e. ‘the Consciousness of ‘I Am’-- (mantra-mūrtitayā). || 130-131 ||
ततस्तदेव सहसा मिलितं परधामनि ।
यतस्तस्मादिह ख्यातो मेलापो निर्निकेतनः ॥१३२॥
Tatastadeva sahasā militaṃ paradhāmani |
Yatastasmādiha khyāto melāpo nirniketanaḥ || 132 ||
Since (yataḥ) only (eva) that --i.e. sensory perception-- (tat) is encountered or united (militam) spontaneously (with Supreme Consciousness) (sahasā) in the Supreme Abode (para-dhāmani); therefore (tataḥ…tasmāt), here (iha), it is called (khyātaḥ) the Unlocated (nirniketanaḥ) Melāpa or Encounter (with one’s own Essential Nature) (melāpaḥ). || 132 ||
महासंहारगगने सोऽप्यन्तर्लयमागतः ।
शाक्तक्रमस्ततो भाति सदसत्क्रमवर्जितः ॥१३३॥
Mahāsaṃhāragagane so'pyantarlayamāgataḥ |
Śāktakramastato bhāti sadasatkramavarjitaḥ || 133 ||
Even (api) that (saḥ) attains (āgataḥ) internal dissolution (antar-layam) in the Sky of Great Withdrawal (mahā-saṃhāra-gagane), then (tataḥ) the Śākta process --i.e. which rests merely on Supreme I-consciousness which emerges from the union of subject and object-- (śākta-kramaḥ) shines (bhāti) beyond the succession of existence and non-existence (sat-asat-krama-varjitaḥ). || 133 ||
पुनस्तदेव संवित्तिकलनापरिवर्जितम् ।
निरुत्तरं परं यत्तत्कथितं व्योमशाम्भवम् ॥१३४॥
Punastadeva saṃvittikalanāparivarjitam |
Niruttaraṃ paraṃ yattatkathitaṃ vyomaśāmbhavam || 134 ||
Again (punaḥ), only (eva) that (tat) which (yat) is devoid of the noise of limited cognition (saṃvitti-kalanā-pari-varjitam) is the Supreme (param) Absolute (niruttaram), and that (tat) is called (kathitam) Vyomaśāmbhava, the Śāmbhava Condition of the Empty Sky of Consciousness (vyoma-śāmbhavam). || 134 ||
अयं श्रीवीरसिंहाख्यस्वामिना संप्रकाशितः ।
श्रीज्ञाननेत्रनाथस्य वृन्दचक्रोदयः परः ॥१३५॥
Ayaṃ śrīvīrasiṃhākhyasvāminā saṃprakāśitaḥ |
Śrījñānanetranāthasya vṛndacakrodayaḥ paraḥ || 135 ||
This (ayam) Supreme (paraḥ) Rising of the Vṛndacakram or the Wheel of the Multitude (vṛnda-cakra-udayaḥ), transmitted by Venerable Jñānanetranātha (śrī-jñāna-netra-nāthasya) is displayed (saṃ-prakāśitaḥ) by the master called Venerable Vīrasiṃha --i.e. also known as Hrasvanāthaḥ, Keyūravatī’s disciple-- (śrī-vīra-siṃha-ākhya-svāminā). || 135 ||
भावस्वभावरूपेण वृन्दचक्रमहोदयः ।
संदर्शितस्तीव्रतरपातविद्धधियां सताम् ॥१३६॥
Bhāvasvabhāvarūpeṇa vṛndacakramahodayaḥ |
Saṃdarśitastīvratarapātaviddhadhiyāṃ satām || 136 ||
The Great Rising of the Vṛndacakram (vṛnda-cakra-mahā-udayaḥ) in the form of the Essential Nature of saṃsāra (bhāva-sva-bhāva-rūpeṇa) is manifested (saṃdarśitaḥ) in the intellect of real devotees, pierced by the most Supreme Descent of Power --i.e. Grace-- (satām…tīvra-tara-pāta-viddha-dhiyām). || 136 ||
निर्धामपरमाकाशपदान्नित्यविकस्वरात् ।
प्रसूताः पञ्चदेव्योघबीजभूताः सदोदिताः ॥१३७॥
Nirdhāmaparamākāśapadānnityavikasvarāt |
Prasūtāḥ pañcadevyoghabījabhūtāḥ sadoditāḥ || 137 ||
(Such a Multitude) is always present (sadā…uditāḥ), and it consists of the Seed of the Five Goddesses (pañca-devī-ogha-bīja-bhūtāḥ), born (prasūtāḥ) from the state of the perpetually expanded Abodeless Supreme Sky (nir-dhāma-parama-ākāśa-padāt…nitya-vikasvarāt). || 137 ||
तेनैव पञ्चचक्राख्यक्रमस्वामी विकासितः ।
निर्विकल्पमहाज्ञानफलप्राप्तौ निरन्तरः ॥१३८॥
Tenaiva pañcacakrākhyakramasvāmī vikāsitaḥ |
Nirvikalpamahājñānaphalaprāptau nirantaraḥ || 138 ||
The Owner of the Sequence called the Five Wheels --i.e. the Lord of the Wheel of Consciousness, Cakreśvara-- (pañca-cakra-ākhya-krama-svāmī) expands or shines (vikāsitaḥ) uninterruptedly (nirantaraḥ) only through that --i.e. through the Five Wheels-- (tena…eva) when the Fruit of the Great Knowledge of Thoughtlessness is attained (nirvikalpa-mahā-jñāna-phala-prāptau). || 138 ||
स एव प्रान्तचक्रे तु वीराख्यः पञ्चकोदयः ।
देवताक्रमविस्फारमास्फार्य फलतः सदा ॥१३९॥
Sa eva prāntacakre tu vīrākhyaḥ pañcakodayaḥ |
Devatākramavisphāramāsphārya phalataḥ sadā || 139 ||
After taking the expansion of the sequence of deities as His Own (devatā-krama-visphāram…āsphārya), He --i.e. Cakreśvara-- (saḥ) alone (eva) is called a ‘Vīra or Hero’ (vīra-ākhyaḥ), the Eternal (sadā) Emergence of the Fivefold (Reality) (pañcaka-udayaḥ) in the Final Wheel (prānta-cakre…tu), due to the Fruit (of the Process of the Vṛndacakram) (phalataḥ). || 139 ||
Pāta or the Descent of Consciousness
प्रथिता पातविभवस्वभावेनाक्रमाकृतिः ।
तस्यैव संप्रवक्ष्यामि संप्रदायं मुखोद्गतम् ॥१४०॥
Prathitā pātavibhavasvabhāvenākramākṛtiḥ |
Tasyaiva saṃpravakṣyāmi saṃpradāyaṃ mukhodgatam || 140 ||
The non-sequential aspect of Consciousness (akrama-ākṛtiḥ) manifests (prathitā) as none other than the Majesty of the Descent of Consciousness (into manifestation) (pāta-vibhava-svabhāvena). I will tell (saṃpravakṣyāmi) the Oral Transmission (saṃpradāyam…mukha-udgatam) regarding it (tasya…eva). || 140 ||
द्वन्द्वयुग्मस्वरूपेण वामेश्येवोदिता सदा ।
अजस्रं शाम्भवाख्येन गृहीत्वा पातमादितः ॥१४१॥
Dvandvayugmasvarūpeṇa vāmeśyevoditā sadā |
Ajasraṃ śāmbhavākhyena gṛhītvā pātamāditaḥ || 141 ||
Only (eva) Vāmeśī (vāmeśī) is present (uditā) perpetually (sadā) as the essential nature of the pair of opposites (dvandva-yugma-svarūpeṇa). After She is taking (gṛhītvā) the first (āditaḥ) phase of Descent (pātam), She constantly shines (ajasram) as Śāmbhava --i.e. as the Powers of the Śāmbhavasiddha-s-- (śāmbhava-ākhyena). || 141 ||
अष्टाभिः शाक्तरूपाभिर्देवीभिः प्रथिता स्वतः ।
खेचर्याख्या गृहीत्वाथ पातांशं * द्वितीयकम् ॥१४२॥
Aṣṭābhiḥ śāktarūpābhirdevībhiḥ prathitā svataḥ |
Khecaryākhyā gṛhītvātha pātāṃśaṃ * dvitīyakam || 142 ||
Then (atha), after taking (gṛhītvā) the second (dvitīyakam) portion of Descent (pāta-aṃśam) as the eight (aṣṭābhiḥ) Goddesses (devībhiḥ) of the Śākta-s --i.e. of the Śāktasiddha-s-- (śākta-rūpābhiḥ), She manifests (prathitā) spontaneously (svataḥ) as Khecarī (khecarī-ākhyā). || 142 ||
द्वादशात्मस्वभावाभिः शक्तिभिः सर्वदोत्थिता ।
भूचरी सहसाश्रित्य सम्यग्ज्ञानं तृतीयकम् ॥१४३॥
Dvādaśātmasvabhāvābhiḥ śaktibhiḥ sarvadotthitā |
Bhūcarī sahasāśritya samyagjñānaṃ tṛtīyakam || 143 ||
Having suddenly taken (sahasā…āśritya) the perfect Knowledge (of subject and object) (samyak-jñānam) that is the third phase of Descent (tṛtīyakam) as the twelve (dvādaśa-ātmā-svabhāvābhiḥ) Powers (of the Melāpasiddha-s) (śaktibhiḥ), She is constantly (sarvadā) present (utthitā) as Bhūcarī (bhūcarī). || 143 ||
चतुर्विंशतिस्वभावाभिर्देवताभिः सदोदिता ।
संहारभक्षणयाश्रित्य नित्यं पातं चतुर्थकम् ॥१४४॥
Caturviṃśatisvabhāvābhirdevatābhiḥ sadoditā |
Saṃhārabhakṣaṇayāśritya nityaṃ pātaṃ caturthakam || 144 ||
After taking shelter (āśritya) in the eternal (nityam) fourth (caturthakam) phase of Descent (pātam) as the twentyfour (caturviṃśati-svabhāvābhiḥ) deities (devatābhiḥ), She is constantly present (sadā…uditā) as Saṃhārabhakṣaṇī (saṃhārabhakṣaṇayā). || 144 ||
द्विरष्टरश्मिरूपाभिर्देवीभिः प्रोदितान्तगा ।
रौद्रेश्वरी समाश्रित्य पातं तु पञ्चमं क्रमात् ॥१४५॥
Dviraṣṭaraśmirūpābhirdevībhiḥ proditāntagā |
Raudreśvarī samāśritya pātaṃ tu pañcamaṃ kramāt || 145 ||
Having firmly established (samāśritya) in the fifth phase (pañcamam) of Descent (pātam…tu) as the Goddesses (devībhiḥ) in the form of the sixteen rays of Consciousness (dvi-raṣṭa-raśmi-rūpābhiḥ), She emerges (pra-uditā) as Raudreśvarī (raudra-īśvarī). She is the last phase (anta-gā) of this sequence of descending into manifestation (kramāt). || 145 ||
इत्थं क्रमाक्रमोल्लासरूपेण प्रथिताः सदा ।
पञ्चवाहस्वरूपिण्यो देव्योऽनुग्रहतत्पराः ॥१४६॥
Itthaṃ kramākramollāsarūpeṇa prathitāḥ sadā |
Pañcavāhasvarūpiṇyo devyo'nugrahatatparāḥ || 146 ||
Therefore (ittham), the Goddesses (devyaḥ), embodying the essence of this Fivefold Flow (pañca-vāha-svarūpiṇyaḥ), always (sadā) manifest (prathitāḥ) as the appearance of both succession and its absence (krama-akrama-ullāsa-rūpeṇa). They are devoted to bestowing Grace (anugraha-tatparāḥ). || 146 ||
निर्निकेतदृशापीह ता एव प्रोदिताः स्फुटम् ।
ज्ञानादिपञ्चके भान्ति प्रत्येकास्मिन्निरन्तराः ॥१४७॥
Nirniketadṛśāpīha tā eva proditāḥ sphuṭam |
Jñānādipañcake bhānti pratyekāsminnirantarāḥ || 147 ||
But (api) in our viewpoint of Abodeless Consciousness (nirniketa-dṛśā…iha), they (tāḥ) alone (eva) emerge (proditāḥ) in a clear way (sphuṭam), and shine (bhānti) perpetually (nirantarāḥ) in this (asmin) fivefold sequence of the Jñāna-s --i.e. the Jñānasiddha-s-- etc. (jñāna-ādi-pañcake), one by one (pratyekā). || 147 ||
गर्भसंक्रामितोल्लासं भक्ष्यैकैका विराजते ।
देवी पञ्चात्मवृत्तिस्था परमाम्बरधर्मिणी ॥१४८॥
तत्त्वतः सर्वसंकल्पवर्जिता ये निरन्तराः ।
भासन्ते यत्र तत्रैव तद्भावं यान्ति संविदः ॥१४९॥
एवं पञ्चात्मविभवं चक्रं रौद्रेश्यधिष्ठितम् ।
निरूपाख्यमहाग्रासरूपात्र च्यवते कदा ॥१५०॥
Garbhasaṃkrāmitollāsaṃ bhakṣyaikaikā virājate |
Devī pañcātmavṛttisthā paramāmbaradharmiṇī || 148 ||
Tattvataḥ sarvasaṃkalpavarjitā ye nirantarāḥ |
Bhāsante yatra tatraiva tadbhāvaṃ yānti saṃvidaḥ || 149 ||
Evaṃ pañcātmavibhavaṃ cakraṃ raudreśyadhiṣṭhitam |
Nirūpākhyamahāgrāsarūpātra cyavate kadā || 150 ||
They radiate (virājate) one by one (eka-ekā) after consuming the manifestations (of duality that have) transferred to the Womb (bhakṣyā…garbha-saṃkrāmita-ullāsam), and the Goddess (devī) remains (sthā) as the Fivefold Activity (of the Siddha-s) (pañca-ātmā-vṛttiḥ), having the Nature of the Supreme Sky of Consciousness (parama-āmbara-dharmiṇī).
In reality (tattvataḥ), perceptions (saṃvidaḥ), which (ye) shine (bhāsante) only there (tatra…eva) where (yatra) they attain (yānti) their nature (tat-bhāvam), are uninterrupted (nirantarāḥ), and devoid of all imaginations (sarva-saṃkalpa-varjitāḥ).
Therefore (evam), when (kadā) would Her Appearance as the Indescribable Great Consuming (nirūpākhya-mahā-grāsa-rūpā) there --i.e. during perceptions-- (atra) be deprived (cyavate) of the Wheel (cakram) that is the Majesty of the Fivefold Nature (pañca-ātmā-vibhavam), governed by Raudreśī (raudra-īśī-adhiṣṭhitam)? || 148-150 ||
धाममुद्रावर्णकलासंविद्धामस्वभावतः ।
पातानिकेतदृष्ट्यादिवृन्दचक्रं प्रकाशितम् ॥१५१॥
Dhāmamudrāvarṇakalāsaṃviddhāmasvabhāvataḥ |
Pātāniketadṛṣṭyādivṛndacakraṃ prakāśitam || 151 ||
The Primordial Vṛndacakram, the Wheel of the Multitude or Totality (ādi-vṛnda-cakram) has been displayed (prakāśitam) according to the viewpoints of ‘Pāta’ or the ‘Descent of Consciousness’, and of Her Abodeless Condition (pāta-aniketa-dṛṣṭyā), according to Her essential characteristics called Dhāma, Mudrā, Varṇa, Kalā, and Consciousness (dhāma-mudrā-varṇa-kalā-saṃvit-dhāma-svabhāvataḥ). || 151 ||
The Gurukrama
उद्रीशपीठमाश्रीत्य मङ्गलानन्दनिर्भरा ।
सदसद्भासनावेशवर्जिता तामहं श्रये ॥१५२॥
Udrīśapīṭhamāśrītya maṅgalānandanirbharā |
Sadasadbhāsanāveśavarjitā tāmahaṃ śraye || 152 ||
Having obtained (āśrītya) the Pīṭha of Udrīśa (or the excellent (udrikta) Pīṭha) (udrīśa-pīṭham), I (aham) take refuge (śraye) in that (tām) Maṅgalā (maṅgalā) who is full of Bliss (ānanda-nirbharā), and devoid of the ideas about being and non-being, appearing in mind (sat-asat-bhāsana-āveśa-varjitā). || 152 ||
ततः श्रीमच्छिवानन्दनाथगुरुवरं सदा ।
लोकोत्तरमहाज्ञानचक्षुषं प्रणमाम्यहम् ॥१५३॥
Tataḥ śrīmacchivānandanāthaguruvaraṃ sadā |
Lokottaramahājñānacakṣuṣaṃ praṇamāmyaham || 153 ||
Then (tataḥ), I (aham) always (sadā) bow before (praṇamāmi) the most venerable Śivānandanātha, the best of the Guru-s (śrīmat-śiva-ānanda-nātha-guru-varam), who has the Vision of the Extraordinary --lit. beyond the common or worldly-- Great Wisdom (loka-uttara-mahā-jñāna-cakṣuṣam). || 153 ||
श्रीमत्केयूरवत्याख्या पीठजज्ञानपारगा ।
खचक्रचारिणी येयं तामहं नौमि भक्तितः ॥१५४॥
Śrīmatkeyūravatyākhyā pīṭhajajñānapāragā |
Khacakracāriṇī yeyaṃ tāmahaṃ naumi bhaktitaḥ || 154 ||
Out of my Devotion (bhaktitaḥ), I (aham) adore (naumi) that (tām) most venerable Keyūravatī (śrīmat-keyūravatī-ākhyā) who has mastered the Wisdom born from the Pīṭha (pīṭha-ja-jñāna-pāragā), and who is this Being (iyam) who (yā) lives in the Wheel of Consciousness (as the Solitary I-consciousness in everyone) (kha-cakra-cāriṇī). || 154 ||
महावीरवरो योऽसौ श्रीमद्वामनसंज्ञकः ।
देवीधाम्नि सदारूढस्तं वन्दे क्रमभास्करम् ॥१५५॥
Mahāvīravaro yo'sau śrīmadvāmanasaṃjñakaḥ |
Devīdhāmni sadārūḍhastaṃ vande kramabhāskaram || 155 ||
I praise (vande) him (asau…tam) who (yaḥ) is called the most venerable Vāmana (śrīmat-vāmana-saṃjñakaḥ), the best of the Great Vīra-s or Hero-s (mahā-vīra-varaḥ), who forever (sadā) rests (ārūḍhaḥ) in the Abode of the Goddess (devī-dhāmni), and illuminates the sequence of perception (krama-bhāskaram). || 155 ||
ततः श्रीमच्चक्रभानुर्देवतानयदेशिकः ।
महाव्रतधरो यस्तं वन्देऽहं परधामगम् ॥१५६॥
Tataḥ śrīmaccakrabhānurdevatānayadeśikaḥ |
Mahāvratadharo yastaṃ vande'haṃ paradhāmagam || 156 ||
Then (tataḥ), I (aham) adore (vande) that (tam) most venerable Cakrabhānu (śrīmat-cakra-bhānuḥ), the teacher of the Devatānaya, the Doctrine of the Deities of the senses (devatā-naya-deśikaḥ), who (yaḥ) pervades the Supreme Abode (para-dhāma-gam), and holds the Great Vrata (of the ascetics) (mahā-vrata-dharaḥ). || 156 ||
श्रीमदीशानिकाख्या या पञ्चमुद्राविभूषिता ।
अक्रमक्रमसन्तानकोविदा तां नमाम्यहम् ॥१५७॥
Śrīmadīśānikākhyā yā pañcamudrāvibhūṣitā |
Akramakramasantānakovidā tāṃ namāmyaham || 157 ||
I (aham) adore (namāmi) that (tām) most venerable Īśānikā (śrīmat-īśānikā-ākhyā) who (yā) is decorated with the five Mudrā-s (pañca-mudrā-vibhūṣitā), and well versed in the knowledge about the expansion of succession and non-succession (akrama-krama-santāna-kovidā). || 157 ||
महानयपरज्ञानविभूतिसत्प्रदः सदा ।
श्रीमन्नन्दकनामो यस्तं नमामि खधामगम् ॥१५८॥
Mahānayaparajñānavibhūtisatpradaḥ sadā |
Śrīmannandakanāmo yastaṃ namāmi khadhāmagam || 158 ||
I (aham) praise (namāmi) that (tam) most venerable Nandaka (śrīmat-nandaka-nāmaḥ) who (yaḥ) pervades the Abode of Consciousness (kha-dhāma-gam), and constantly (sadā) reveals the Truth about the Glory of the Supreme Wisdom of the Mahānaya, the Great Way (mahā-ānaya-para-jñāna-vibhūti-sat-pradaḥ). || 158 ||
श्रीमत्सज्जननामस्तं रहस्यक्रमनिर्भरम् ।
भेदाभेदकलङ्कस्य वर्जितं प्रणमाम्यहम् ॥१५९॥
Śrīmatsajjananāmastaṃ rahasyakramanirbharam |
Bhedābhedakalaṅkasya varjitaṃ praṇamāmyaham || 159 ||
I (aham) adore (pranamāmi) that (tam) most venerable Sajjana (śrīmat-sajjana-nāmaḥ) who is devoid (varjitam) of the dirt of ‘duality’ and ‘non-duality’ (bheda-abheda-kalaṅkasya), as he mastered the Secret Process (rahasya-krama-nirbharam). || 159 ||
निर्मलस्फटिकप्रख्यहृदयं विगतामयम् ।
श्रीमत्सोमेश्वरं वन्दे महाशासनपारगम् ॥१६०॥
Nirmalasphaṭikaprakhyahṛdayaṃ vigatāmayam |
Śrīmatsomeśvaraṃ vande mahāśāsanapāragam || 160 ||
I venerate (vande) the most venerable Someśvara (śrīmat-soma-īśvaram), whose Heart is Bright as a spotless crystal (nirmala-sphaṭika-prakhya-hṛdayam), because he has mastered the Great Teaching (mahā-śāsana-pāragam), and became freed from limitations (vigata-āmayam). || 160 ||
तेनेह कृपया मह्यं संप्रदत्तो महाक्रमः ।
येनाहं नवभिर्वार्णकलङ्कैर्नावृतोऽनिशम् ॥१६१॥
Teneha kṛpayā mahyaṃ saṃpradatto mahākramaḥ |
Yenāhaṃ navabhirvārṇakalaṅkairnāvṛto'niśam || 161 ||
I (mahyam) received (saṃpradattaḥ) the Great Krama (mahā-kramaḥ) through (tena…iha) the Transmission of His Grace (kṛpayā), thanks to which (yena) I am (aham) never (na) covered by new (nava-bhiḥ) dirts of outward appearance (vārṇa-kalaṅkaiḥ) anymore (aniśam). || 161 ||
अत्रैव कथ्यतेऽस्मद्भिर्द्वितीया गुरुसन्ततिः ।
पीठोदितमहाम्नायरहस्यक्रमनिर्भरा ॥१६२॥
Atraiva kathyate'smadbhirdvitīyā gurusantatiḥ |
Pīṭhoditamahāmnāyarahasyakramanirbharā || 162 ||
Here (atra…eva), we (asmadbhiḥ) mention (kathyate) the secondary (dvitīyā) lineage of Guru-s (guru-santatiḥ), full of the Secret Process of the Great Transmission, which emerges in the Pīṭha (pīṭha-udita-mahā-āmnāya-rahasya-krama-nirbharā). || 162 ||
श्रीचक्रभानुपादैस्तु परमार्थार्थपारगैः ।
कृतप्रसादो वीरेन्द्रः श्रीप्रबोधस्तपोधनः ॥१६३॥
Śrīcakrabhānupādaistu paramārthārthapāragaiḥ |
Kṛtaprasādo vīrendraḥ śrīprabodhastapodhanaḥ || 163 ||
Venerable Prabodha (śrī-prabodhaḥ), the great ascetic (tapas-dhanaḥ), who is the Lord of his senses (vīrendraḥ), received Grace (kṛtaprasādaḥ) from Blessed Cakrabhānu (śrī-cakra-bhānu-pādaiḥ…tu), who perfectly understood the meaning of Supreme Reality (parama-ārtha-ārtha-pāragaiḥ). || 163 ||
तेनाहितप्रसादस्तु जैयकाख्यो महाव्रती ।
ज्ञानसंक्रान्तिनिर्भ्रान्तः स्वानन्दानन्दनन्दितः ॥१६४॥
Tenāhitaprasādastu jaiyakākhyo mahāvratī |
Jñānasaṃkrāntinirbhrāntaḥ svānandānandananditaḥ || 164 ||
And (tu) through him --i.e. through venerable Prabodha-- (tena), the great ascetic (mahā-vratī) Jaiyaka (jaiyaka-ākhyaḥ) received Grace (āhita-prasādaḥ), who became freed from mental wandering due to the transmission of Wisdom (jñāna-saṃkrānti-nirbhrāntaḥ), and is delighted in the Bliss of His own Joy (svānanda-ānanda-nanditaḥ). || 164 ||
तेनापि च श्रीपङ्काख्यो दत्तश्रीक्रमशासनः ।
भवतद्भ्रान्तिविभ्रान्तिविध्वंसोच्चण्डदीधितिः ॥१६५॥
Tenāpi ca śrīpaṅkākhyo dattaśrīkramaśāsanaḥ |
Bhavatadbhrāntivibhrāntividhvaṃsoccaṇḍadīdhitiḥ || 165 ||
And (ca) from him --i.e. from Jaiyaka-- (tena…api), venerable Paṅkaka (śrī-paṅkākhyaḥ) received the Teachings of the venerable Krama (datta-śrī-krama-śāsanaḥ) that is the mighty Rays of the destruction of saṃsāra, and of the confusion it displays (bhava-tat-bhrānti-vibhrānti-vidhvaṃsa-uccaṇḍa-dīdhitiḥ). || 165 ||
तेनापि श्रीनागनामदेशिकप्रवराग्रणी ।
कृतप्रसादपरमाह्लादोदयविघूर्णितः ॥१६६॥
Tenāpi śrīnāganāmadeśikapravarāgraṇī |
Kṛtaprasādaparamāhlādodayavighūrṇitaḥ || 166 ||
From him --i.e. from Paṅkaka-- (tena-api), venerable Nāga received Grace, who is the best and most excellent Teacher, intoxicated with the emergence of Supreme Bliss (śrī-nāga-nāma-deśika-pravara-agraṇī…kṛta-prasāda-parama-āhlāda-udaya-vighūrṇitaḥ). || 166 ||
तेनाप्यहं महाम्नायवरे’ स्मिन्परमाद्भुते ।
अभिषिक्तः कृपाशान्तचित्तेनावृत्ततेजसा ॥१६७॥
Tenāpyahaṃ mahāmnāyavare’ sminparamādbhute |
Abhiṣiktaḥ kṛpāśāntacittenāvṛttatejasā || 167 ||
From him --i.e. from Nāga-- (tena…api), whose mind became calm by Grace (kṛpā-śānta-cittena), and is the Splendour returned (to Its unlimited nature) (āvṛtta-tejasā), I (aham) received initiation (abhiṣiktaḥ) into this (asmin) Supreme Astonishment (parama-adbhute), the best of the Great Traditions (mahā-āmnāya-vare). || 167 ||
इत्थं प्रोक्ता सन्ततिस्तु द्वितीयेषा महानये ।
निरावेशसमावेशचमत्कारौघनिर्भरा ॥१६८॥
Itthaṃ proktā santatistu dvitīyeṣā mahānaye |
Nirāveśasamāveśacamatkāraughanirbharā || 168 ||
This way (ittham), this (eṣā) secondary (dvitīyā) lineage of Guru-s (santatiḥ) in the Mahānaya (mahānaye), full of the Flow of Astonishment, in which both absorption and its absence are the same (nirāveśa-samāveśa-camatkāra-ogha-nirbharā), has been declared (proktā). || 168 ||
इत्थं परस्परोद्भूतः सद्गुरुक्रमविस्तरः ।
स्थितोऽयं दिव्यसिद्धाख्यमनुजातक्रमेण च ॥१६९॥
Itthaṃ parasparodbhūtaḥ sadgurukramavistaraḥ |
Sthito'yaṃ divyasiddhākhyamanujātakrameṇa ca || 169 ||
Therefore (ittham), the expansion of the sequence of true Guru-s (sat-guru-krama-vistaraḥ) has been produced in this order (paraspara-udbhūtaḥ), and (ca) this (ayam) abides (sthitaḥ) within the succession of Teachers, divided into the categories of the Divine, the Siddha, and the human (divya-siddha-ākhya-manujāta-krameṇa). || 169 ||
संवित्प्रमामहोद्भूतसमुल्लासमहोदयः ।
अभ्यन्तरदृशा इति दिव्योऽसौ सद्गुरुक्रमः ॥१७०॥
Saṃvitpramāmahodbhūtasamullāsamahodayaḥ |
Abhyantaradṛśā iti divyo'sau sadgurukramaḥ || 170 ||
According to the inner viewpoint (abhi-antara-dṛśā…iti), the (asau) Divine (divyaḥ) sequence of the true Guru-s (sat-guru-kramaḥ) is the Great Emergence, in which the most extraordinary understanding of Consciousness manifests (saṃvit-pramā-mahā-adbhūta-samullāsa-mahā-udayaḥ). || 170 ||
वस्तुतः स्वस्वरोल्लासः प्रथमः शून्यतात्मकः ।
यो विभाति महाभाभिस्तमजं देशिकं श्रये ॥१७१॥
Vastutaḥ svasvarollāsaḥ prathamaḥ śūnyatātmakaḥ |
Yo vibhāti mahābhābhistamajaṃ deśikaṃ śraye || 171 ||
I take refuge (śraye) in the (tam) Unborn (ajam) Teacher (deśikam), who (yaḥ) Radiates (vibhāti) with the Great Rays (mahābhābhiḥ). For in reality (vastutaḥ), He is the Primordial (prathamaḥ) manifestation of one’s own Self-awareness (sva-svara-ullāsaḥ), characterized by the Void of Consciousness (śūnyatā-ātmakaḥ). || 171 ||
पञ्चग्रन्थिसमुद्भेदकरणा योदिता चितिः ।
यतस्तस्मात्पञ्जधोत्था प्रणवावर्तरूपिणी ॥१७२॥
Pañcagranthisamudbhedakaraṇā yoditā citiḥ |
Yatastasmātpañjadhotthā praṇavāvartarūpiṇī || 172 ||
Since (yataḥ…tasmāt) Consciousness (citiḥ), Who (yā) pierces the five knots (pañca-granthi-samudbheda-karaṇā), and arises (uditā…utthā) in a fivefold way (pañcadhā), is the cycle of Praṇava (praṇava-āvarta-rūpiṇī). || 172 ||
येयं तस्या निरौपम्यशरीराद्दीप्तयस्तु यः ।
नियतग्रहसंहारनिर्मला याः समुत्थिताः ॥१७३॥
ता एव गदिताः पञ्चयोनयः परधामगाः ।
नियतग्रहसंस्थानकल्पनापरिवर्जिताः ॥१७४॥
Yeyaṃ tasyā niraupamyaśarīrāddīptayastu yaḥ |
Niyatagrahasaṃhāranirmalā yāḥ samutthitāḥ || 173 ||
Tā eva gaditāḥ pañcayonayaḥ paradhāmagāḥ |
Niyatagrahasaṃsthānakalpanāparivarjitāḥ || 174 ||
This (iyam…yā) becomes the Rays of Consciousness (dīptayaḥ…tu), emerging from Her (tasyāḥ) incomparable Body (niraupamya-śarīrāt), which Rays (yāḥ) appear (samutthitāḥ) Spotless due of the dissolution of limited cognitions (niyata-graha-saṃhāra-nirmalāḥ). They alone are glorified (tāḥ…gaditāḥ…eva) as the Five Wombs (pañca-yonayaḥ), which pervade the Supreme Abode (para-dhāmagāḥ), and are devoid of mental activities, which rest in limited cognitions (niyata-graha-saṃsthāna-kalpanā-parivarjitāḥ). || 173‑174 ||
कवर्गादिपवर्गान्तपञ्चपञ्चकविस्तरैः ।
व्यक्ताव्यक्ताख्यरचना मुद्रितेह समन्ततः ॥१७५॥
Kavargādipavargāntapañcapañcakavistaraiḥ |
Vyaktāvyaktākhyaracanā mudriteha samantataḥ || 175 ||
The garland of the ‘manifest’ and the ‘unmanifest’ (vyakta-avyakta-ākhya-racanā) is completely (samantataḥ) sealed (mudritā) here (iha) through the twenty-five-fold expansion, spanning from the letter ‘ka’ to the letter ‘ma’ (ka-varga-ādi-pa-varga-anta-pañca-pañcaka-vistaraiḥ). || 175 ||
आभिरक्रमरूपाभिर्योनिभिः पञ्चाभिः स्वतः ।
निरावरणनिर्धामवपुस्तेन * नित्यशः ॥१७६॥
Ābhirakramarūpābhiryonibhiḥ pañcābhiḥ svataḥ |
Nirāvaraṇanirdhāmavapustena * nityaśaḥ || 176 ||
The unveiled and unlocated wonderful Appearance --i.e. Beauty-- (nirāvaraṇa-nirdhāma-vapuḥ) is always present (nityaśaḥ) by Itself (svataḥ) through these (ābhiḥ) Five (pañcābhiḥ) Wombs (yonibhiḥ), devoid of succession (akrama-rūpābhiḥ). || 176 ||
The Five Wombs
As the Sṛṣṭikrama or the Sequence of Manifestation
अक्रमक्रमविस्फारदृशा निर्णीयतेऽव्ययः ।
परहृदान्तस्थः सृष्टिक्रमोऽयं सर्वगोऽमितः ॥१७७॥
Akramakramavisphāradṛśā nirṇīyate'vyayaḥ |
Parahṛdāntasthaḥ sṛṣṭikramo'yaṃ sarvago'mitaḥ || 177 ||
This (ayam) imperishable (avyayaḥ) process of manifestation (sṛṣṭi-kramaḥ), which rests in the Supreme Heart (para-hṛdānta-sthaḥ), is all-pervading (sarvagaḥ) and infinite (amitaḥ). It will be explained (nirṇīyate) here according to the viewpoint in which expansion is both successive and instant (akrama-krama-visphāra-dṛśā). || 177 ||
उद्योगः प्रथमा योनिर्द्वितीयाभास उच्यते ।
चर्वणं शङ्खयोन्याख्या तृतीयावर्तरूपिणी ॥१७८॥
चतुर्थी पद्मयोनिस्तु कालग्रासविकस्वरा ।
विश्रान्तिः कथिता देवी दिव्ययोनिस्वरूपिणी ॥१७९॥
Udyogaḥ prathamā yonirdvitīyābhāsa ucyate |
Carvaṇaṃ śaṅkhayonyākhyā tṛtīyāvartarūpiṇī || 178 ||
Caturthī padmayonistu kālagrāsavikasvarā |
Viśrāntiḥ kathitā devī divyayonisvarūpiṇī || 179 ||
Udyogaḥ or ‘Manifestation’ (udyogaḥ) is the First (prathamā) Womb (yoniḥ).
Ābhāsaḥ or ‘Shining’ (ābhāsaḥ) is said to be (ucyate) the Second (dvitīyā).
Carvaṇam or ‘Chewing’ (carvaṇam) is called the Womb of Libation (śaṅkha-yoni-ākhyā). It is the Third one (tṛtīyā), and it has a cyclical nature (āvarta-rūpiṇī).
(Then Alaṃgrāsa), the Womb of the Lotus of Consciousness (padma-yoniḥ…tu) is the Fourth (caturthī), which expands as the reality of Kālagrāsa, the Consuming of Time (kāla-grāsa-vikasvarā). (The Fifth) is called (kathitā) Viśrānti or Resting (on one’s True Self) (viśrāntiḥ). It is Devī, the Goddess Herself (devī), appearing in the Beautiful Form of the Divine Womb (divya-yoni-svarūpiṇī). || 178‑179 ||
निस्तरङ्गोदधिप्रख्यकालीधाम्न्यविभेदतः ।
स्फुरन्तीयं स्थिता नित्यं सृष्टिसंवित्तितत्त्वतः ॥१८०॥
Nistaraṅgodadhiprakhyakālīdhāmnyavibhedataḥ |
Sphurantīyaṃ sthitā nityaṃ sṛṣṭisaṃvittitattvataḥ || 180 ||
Due to the reality of the perception of manifestation (sṛṣṭi-saṃvitti-tattvataḥ), this (Divine Womb) (iyam) is always (nityam) present (sthitā), and pulsates (sphurantī) without divisions (avibhedataḥ) in the Abode of Kālī, appearing as the Waveless Ocean of Consciousness (nistaraṅga-udadhi-prakhya-kālī-dhāmni). || 180 ||
स्वस्वरूपा जगद्रूपसिद्धालिङ्गितविग्रहाः ।
देव्यः प्रथन्ते सततमस्पर्शपदमध्यगाः ॥१८१॥
Svasvarūpā jagadrūpasiddhāliṅgitavigrahāḥ |
Devyaḥ prathante satatamasparśapadamadhyagāḥ || 181 ||
The Goddesses (devyaḥ) are one’s own True Essential Nature (sva-svarūpāḥ), and they emerge in the Center of the Intangible --i.e. Transcendental-- state (asparśa-pada-madhyagāḥ). They always (satatam) manifest (prathante) as the forms the Siddha-s embrace, for such Siddha-s are one with the world (jagat-rūpa-siddha-āliṅgita-vigrahāḥ). || 181 ||
अनयोक्तदृशा प्रोक्तः सृष्टिचक्रोदयः परः ।
निःस्वभावनिरौपम्यपरोन्मेषस्वरूपभृत् ॥१८२॥
Anayoktadṛśā proktaḥ sṛṣṭicakrodayaḥ paraḥ |
Niḥsvabhāvaniraupamyaparonmeṣasvarūpabhṛt || 182 ||
By this (anayā) explained viewpoint (ukta-dṛśā), the Supreme (paraḥ) Rising of the Wheel of Manifestation (sṛṣṭi-cakra-udayaḥ), nourished by the very Essence of Supreme Awakening, which is devoid of any peculiarities, and thus incomparable (niḥ-svabhāva-niraupamya-para-unmeṣa-svarūpa-bhṛt), has been described (proktaḥ). || 182 ||
The Yuganātha-s
As the Sthitikrama or the Sequence of Maintenance
जाग्रत्स्वप्नसुषुप्त्याख्यतुर्योन्मेषप्रथोदयाः ।
ये स्थिताः सततं प्रोच्चैः परमाद्वयधर्मिणः ॥१८३॥
तेषां प्रमातृवपुषा निष्ठिता व्योमधामगाः ।
खगेन्द्राद्याः सिद्धवराः सदा भेदग्रहोज्झिताः ॥१८४॥
वाक्चतुष्टयरूपस्य समुल्लासैकहेतवः ।
ते संविद्रश्मयो दीप्ता निर्लक्षा निरवग्रहाः ॥१८५॥
Jāgratsvapnasuṣuptyākhyaturyonmeṣaprathodayāḥ |
Ye sthitāḥ satataṃ proccaiḥ paramādvayadharmiṇaḥ || 183 ||
Teṣāṃ pramātṛvapuṣā niṣṭhitā vyomadhāmagāḥ |
Khagendrādyāḥ siddhavarāḥ sadā bhedagrahojjhitāḥ || 184 ||
Vākcatuṣṭayarūpasya samullāsaikahetavaḥ |
Te saṃvidraśmayo dīptā nirlakṣā niravagrahāḥ || 185 ||
The appereances of perception in which jāgrat, svapna, suṣupti and Turya unfold (jāgrat-svapna-suṣupti-ākhya-turya-unmeṣa-prathā-udayāḥ) are always (satatam) present (sthitāḥ) as the nature of Supreme non-duality (parama-advaya-dharmiṇaḥ) with great intensity (proccaiḥ).
They (te) rest (niṣṭhitāḥ) as the embodiment of the Subject (pramātṛ-vapuṣā) in these --i.e. jāgrat, etc.-- (teṣām), therefore, they are the best of the Siddha-s (siddhavarāḥ) like Khagendra, etc. --i.e. Khagendraḥ, Kurmanāthaḥ, Meṣanāthaḥ and Matsyendranāthaḥ, the Four Yuganātha-s-- (khagendrādyāḥ), who (ye) pervade the Abode of the Void of Consciousness (vyoma-dhāmagāḥ), remain devoid of the perception of duality (bheda-graha-ujjhitāḥ) without any break (sadā).
They alone are the Source of the manifestation (samullāsa-eka-hetavaḥ) of the fourfold reality of Speech --i.e. like Vaikharī, Madhyamā, Paśyantī and Parā-- (vāk-catuṣṭaya-rūpasya), and they are the Independent (niravagrahāḥ) and Blazing (dīptāḥ) Rays of Consciousness (saṃvit-raśmayaḥ), transcending any (perceptible) sings (nirlakṣāḥ). || 183-185 ||
व्यक्ताव्यक्ताख्यघटना षण्ढस्वरचतुष्टये ।
येयं तद्भक्षणायालमुत्थितोऽयं समन्ततः ॥१८६॥
पराद्वयविकासैकरूपो निरवधिः सदा ।
सोऽवतारः समाख्यातः परवर्णक्रमोदितः ॥१८७॥
Vyaktāvyaktākhyaghaṭanā ṣaṇḍhasvaracatuṣṭaye |
Yeyaṃ tadbhakṣaṇāyālamutthito'yaṃ samantataḥ || 186 ||
Parādvayavikāsaikarūpo niravadhiḥ sadā |
So'vatāraḥ samākhyātaḥ paravarṇakramoditaḥ || 187 ||
This (iyam) which (yā) is occupied with the manifestated and the non-manifestated (vyakta-avyakta-ākhya-ghaṭanā) in the four eunuch letters --i.e. ṛ,ṝ,ḷ,ḹ-- (ṣaṇḍha-svara-catuṣṭaye) is that (ayam) which is said to be (samākhyātaḥ) the (saḥ) ‘Avatāra’ or ‘maintenance’ (avatāraḥ), the solitary nature of the expansion of Supreme non-duality (para-advaya-vikāsa-eka-rūpaḥ), which is always (sadā) unlimited (niravadhiḥ), for it emerges from the process of the Supreme Letter --i.e. the letter ‘A’-- (para-varṇa-krama-uditaḥ). It emerges (utthitaḥ) everywhere (samantataḥ), as it is capable of consuming those (tat-bhakṣaṇāya…alam). || 186-187 ||
Khagendranāthaḥ
(The Lord of the Śāmbhavasiddha-s)
खगः परमहंसात्मस्पन्ददेहोऽविनश्वरः ।
तस्येन्द्रोऽस्पर्शरूपोऽयं खगेन्द्रः स निगद्यते ॥१८८॥
Khagaḥ paramahaṃsātmaspandadeho'vinaśvaraḥ |
Tasyendro'sparśarūpo'yaṃ khagendraḥ sa nigadyate || 188 ||
Khagaḥ is the indestructible Pervader of the Void of Consciousness (khagaḥ…avinaśvaraḥ), the Body of Pulsation, characterized by Supreme Haṃsa (parama-haṃsa-ātmā-spanda-dehaḥ). His (tasya) Indraḥ or Lord (indraḥ) is this (ayam) intangible nature of Transcendence (asparśa-rūpaḥ). He (saḥ) is called (nigadyate) Khagendraḥ, the Void-pervading Lord (khagendraḥ). || 188 ||
धामत्रितयसंहारग्रासको विमलेश्वरः ।
योऽजस्रं गच्छति परं खगेन्द्रः सोऽमितः स्मृतः ॥१८९॥
Dhāmatritayasaṃhāragrāsako vimaleśvaraḥ |
Yo'jasraṃ gacchati paraṃ khagendraḥ so'mitaḥ smṛtaḥ || 189 ||
That (saḥ) unlimited (amitaḥ) and spotless Lord (vimala-īśvaraḥ) who (yaḥ) consumes the dissolution of the three abodes (of sṛṣṭi, sthiti and saṃhāra) (dhāma-tritaya-saṃhāra-grāsakaḥ), and unites (gacchati) with the Supreme (param) Unobstructed State (ajasram), is known (smṛtaḥ) as Khagendraḥ (khagendraḥ). || 189 ||
Kūrmanāthaḥ
(The Lord of the Melāpa and the Śāktasiddha-s)
प्रथमप्रतिभोन्मेषमहिमा योऽद्वयः परः ।
जगद्विचित्ररचनां पृथग्भेदप्रथात्मिकाम् ॥१९०॥
कूर्मोऽङ्गानीव सततं गर्भे धत्तेऽविभेदतः ।
स एव कूर्मनाथाख्यः कल्पनावरणोज्झितः ॥१९१॥
Prathamapratibhonmeṣamahimā yo'dvayaḥ paraḥ |
Jagadvicitraracanāṃ pṛthagbhedaprathātmikām || 190 ||
Kūrmo'ṅgānīva satataṃ garbhe dhatte'vibhedataḥ |
Sa eva kūrmanāthākhyaḥ kalpanāvaraṇojjhitaḥ || 191 ||
The Glory of the unfolding Primordial Splendour of Consciousness (prathama-pratibhā-unmeṣa-mahimā) is Supreme (paraḥ) Non-duality (advayaḥ), which (yaḥ), just like a ‘kūrmaḥ’ or ‘a tortoise’ holds its limbs in its body (kūrmaḥ…aṅgāni…iva), always (satatam) holds (dhatte) the manifold arrangements of the universe (jagat-vicitra-racanām) in his Womb (garbhe) without any separation (avibhedataḥ), (even though) they manifest duality (bheda-prathā-ātmikām) one by one (pṛthak). This state (saḥ) alone (eva) is called Kūrmanāthaḥ, the Tortoise Lord (kūrma-nātha-ākhyaḥ), who is devoid of the veil of imagination (kalpanā-āvaraṇa-ujjhitaḥ). || 190-191 ||
Meṣanāthaḥ
(The Lord of the Mantrasiddha-s)
स्वोन्मेषेण स्वतन्त्रत्वाद्गृहीत्वेन्द्रियरूपताम् ।
अलुप्तानाख्यमहिमा विषयग्रासवर्त्मनि ॥१९२॥
यो युक्तायुक्तघटनां संत्यज्य विचरेत्सदा ।
सोन्मेषः सततोद्युक्तः स मेषाख्यः प्रकीरितः ॥१९३॥
Svonmeṣeṇa svatantratvādgṛhītvendriyarūpatām |
Aluptānākhyamahimā viṣayagrāsavartmani || 192 ||
Yo yuktāyuktaghaṭanāṃ saṃtyajya vicaretsadā |
Sonmeṣaḥ satatodyuktaḥ sa meṣākhyaḥ prakīritaḥ || 193 ||
Who (yaḥ) always (sadā) wanders (vicaret) during sensory perceptions (viṣaya-grāma-vartmani) while rejecting (saṃtyajya) the connection with ‘right’ or ‘wrong’ (yukta-ayukta-ghaṭanām) but taking hold (gṛhītva) of the nature of the senses (indriya-rūpatām) through his freely emerging Awakening (sva-unmeṣeṇa…svatanatra-tvāt), is the unchanging Glory cannot be named (alupta-anākhya-mahimā). He (saḥ) is always (satatā) furnished (udyuktaḥ) with Awakening (sonmeṣaḥ), and He is called (prakīritaḥ) Meṣanāthaḥ, the Ram Lord (meṣa-ākhyaḥ). || 192-193 ||
Matsyendranāthaḥ
(The Lord of the Jñānasiddha-s)
द्वयाद्वयस्वरूपाणां शास्ता यः सर्वसंविदाम् ।
समनिर्धामवपुषो मम च्छेदनेन तिष्ठति ॥१९४॥
स एव प्रोच्यते श्रीमान्मत्स्येन्द्रः कृतकः परः ।
निस्तरङ्गपराकाशपरमाद्वयविग्रहः ॥१९५॥
Dvayādvayasvarūpāṇāṃ śāstā yaḥ sarvasaṃvidām |
Samanirdhāmavapuṣo mama cchedanena tiṣṭhati || 194 ||
Sa eva procyate śrīmānmatsyendraḥ kṛtakaḥ paraḥ |
Nistaraṅgaparākāśaparamādvayavigrahaḥ || 195 ||
The Ruler (śāstā) of all the perceptions (sarva-saṃvidām) of both duality and non-duality (dvaya-advaya-svarūpāṇām) is the one who (yaḥ) remains (tiṣṭhati) as the unchanging and abodeless Glory (sama-nirdhāma-vapuṣaḥ) when the notion of mama or mine (mama) is removed (cchedanena). He (saḥ) alone (eva) is said to be (procyate) the most venerable Matsyendranāthaḥ (śrīmāt-matsyendraḥ), the Embodiment of Supreme non-duality, appearing as the Waveless Supreme Sky (nistaraṅga-para-ākāśa-parama-advaya-vigrahaḥ) beyond (paraḥ) the created universe (kṛtakaḥ). || 194-195 ||
प्रत्यावृत्तिक्रमेणेमाः सामरस्यं निजात्मनि ।
वृत्तीः संप्रापयति यः स मीनाख्यः प्रकीर्तितः ॥१९६॥
Pratyāvṛttikrameṇemāḥ sāmarasyaṃ nijātmani |
Vṛttīḥ saṃprāpayati yaḥ sa mīnākhyaḥ prakīrtitaḥ || 196 ||
The one (saḥ) who (yaḥ) makes these (imāḥ) activities (of the Yuganātha-s) (vṛttīḥ) attain (saṃprāpayati) Oneness (sāmarasyam) in one’s own Self (nija-ātmani) through a reversal process (prati-āvṛtti-krameṇa), is called (prakīrtitaḥ) Mīnanāthaḥ (mīna-ākhyaḥ). || 196 ||
प्रोल्लासनिजविस्फारशक्त्यभिन्नप्रथोदयाः ।
विभान्ति सदसद्भेदमुक्ताः सिद्धाः समन्ततः ॥१९७॥
अनयोक्तदृशा प्रोक्तो निरवग्रहविग्रहः ।
निरावरणनिर्धाममहिमाभासविस्तरः ॥१९८॥
Prollāsanijavisphāraśaktyabhinnaprathodayāḥ |
Vibhānti sadasadbhedamuktāḥ siddhāḥ samantataḥ || 197 ||
Anayoktadṛśā prokto niravagrahavigrahaḥ |
Nirāvaraṇanirdhāmamahimābhāsavistaraḥ || 198 ||
The Siddha-s (siddhāḥ), being freed from the duality of existence and non-existence (sat-asat-bheda-muktāḥ), shine (vibhānti) everywhere (samantataḥ) as the emergence of the undivided expansion of Śakti, in which manifestation is realized as one’s own expansion (pra-ullāsa-nija-visphāra-śakti-abhinna-prathā-udayāḥ). Through this (anayā) described viewpoint (ukta-dṛśā), the independent form (niravagraha-vigrahaḥ) of the expansion of the appearance of the abodeless and unveiled Greatness (nirāvaraṇa-nirdhāma-mahimā-ābhāsa-vistaraḥ) has been explained (proktaḥ). || 197-198 ||
The Khaṇḍacakram
as the Saṃhārakrama or the Sequence of Dissolution
श्रोतादिपञ्चकगणः प्रमाता मनसाञ्जितः ।
बुद्धीन्द्रियेण संयुक्तं तथा वामादिपञ्चकम् ॥१९९॥
एवं द्वादशधामाख्यो यस्त्वक्षग्रामविस्तरः ।
स एव बुद्धिविभ्रंशात्निर्विचारपदाश्रितः ॥२००॥
Śrotādipañcakagaṇaḥ pramātā manasāñjitaḥ |
Buddhīndriyeṇa saṃyuktaṃ tathā vāmādipañcakam || 199 ||
Evaṃ dvādaśadhāmākhyo yastvakṣagrāmavistaraḥ |
Sa eva buddhivibhraṃśātnirvicārapadāśritaḥ || 200 ||
The perceiver (pramātā), which consists of the fivefold group of the organs of hearing, etc. --i.e. the Jñānendriya-s-- (śrota-ādi-pañcaka-gaṇaḥ) furnished (añjitaḥ) with the mind (manasā), and (tathā) the fivefold group containing vāmā or speech, and the rest --i.e. the Kārmendriya-s-- (vāmā-ādi-pañcakam), endowed (saṃyuktam) with the intellect (buddhi-indriyeṇa), is the expansion of the abode of the senses (akṣa-grāma-vistaraḥ), which (yaḥ…tu) is thus (evam) called ‘twelvefold’ (dvādaśa-dhāma-ākhyaḥ). This (saḥ…eva) takes rest on the state devoid of consideration (nirvicāra-pada-āśritaḥ) when the intellect disappears (buddhi-vibhraṃśāt). || 199-200 ||
नियतग्रहसंस्थानवर्जितोऽक्रममूर्तिमान् ।
सर्वसंहारनिरतः खण्डचक्रक्रमः परः ॥२०१॥
Niyatagrahasaṃsthānavarjito'kramamūrtimān |
Sarvasaṃhāranirataḥ khaṇḍacakrakramaḥ paraḥ || 201 ||
The personification of non-succession (akrama-mūrtimān) transcends dependence on limited perception (niyata-graha-saṃsthāna-varjitaḥ), and takes delight in the dissolution of everything (sarva-saṃhāra-nirataḥ). It is the supreme (paraḥ) process of the Khaṇḍacakram, the Broken Wheel (khaṇḍa-cakra-kramaḥ). || 201 ||
एकादशविधस्तीक्ष्णः संत्यक्ताकलनावलिः ।
युक्तायुक्तदशातीतो नित्योदितस्वधामगः ॥२०२॥
पकारादिहकारान्ता वर्णाः क्षकारसंयुताः ।
एकादशाविधात्मानो यः स्थितस्तेषु सर्वदा ॥२०३॥
व्यक्ताव्यक्तक्रमेणेयं कल्पना प्रथिता तु सा ।
तद्भक्षणपरः प्रोक्तो भावाभावतमोज्झितः ॥२०४॥
निरुपाधिमहाबोधरश्म्युल्लासमयोदयः ।
एतदेवोच्यते सद्भिः संहाराख्योऽव्ययक्रमः ॥२०५॥
Ekādaśavidhastīkṣṇaḥ saṃtyaktākalanāvaliḥ |
Yuktāyuktadaśātīto nityoditasvadhāmagaḥ || 202 ||
Pakārādihakārāntā varṇāḥ kṣakārasaṃyutāḥ |
Ekādaśāvidhātmāno yaḥ sthitasteṣu sarvadā || 203 ||
Vyaktāvyaktakrameṇeyaṃ kalpanā prathitā tu sā |
Tadbhakṣaṇaparaḥ prokto bhāvābhāvatamojjhitaḥ || 204 ||
Nirupādhimahābodharaśmyullāsamayodayaḥ |
Etadevocyate sadbhiḥ saṃhārākhyo'vyayakramaḥ || 205 ||
This elevenfold formation (of the Khaṇḍacakram) (ekādaśa-vidhaḥ) is keen (tīkṣṇaḥ), for it is completely devoid of the chain of mental activities (saṃtyaktā-kalanā-āvaliḥ). It is beyond the notions of good or bad (yukta-ayukta-daśā-ātītaḥ), as It pervades one’s ever-present Abode (of Self-awareness) (nitya-udita-sva-dhāmagaḥ). || 202 ||
The letters (varṇāḥ), which span from ‘pa’ to ‘ha’ (pa-kāra-ādi-ha-kāra-antāḥ), counted together with the letter ‘kṣa’ (result in eleven) (kṣa-kāra-saṃyutāḥ). They make the elevenfold form (of the Khaṇḍacakram) (ekādaśa-vidha-ātmānaḥ), which (yaḥ) always (sarvadā) remains (sthitaḥ) in them (teṣu). || 203 ||
But (tu) since this (iyam) manifestation (prathitā) cyclically manifests and dissolves (vyakta-avyakta-krameṇa), it is (sā) a mental activity (kalpanā). It is said (proktaḥ) (that the Khaṇḍacakram) is devoted only to consuming that (mentation) (tat-bhakṣaṇa-paraḥ), because it transcends the ideas about being and non-being (bhāva-abhāva-tama-ujjhitaḥ). || 204 ||
It is the Great Emergence, in which the Rays of Great Awakening manifest without any attributes (nirupādhi-mahā-bodha-raśmi-ullāsa-maya-udayaḥ). The sages (sadbhiḥ) said (ucyate) that this (etat) alone (eva) is the imperishable process (avyaya-kramaḥ) called Saṃhāra or Dissolution (saṃhārākhyaḥ). || 205 ||
ग्राह्यग्राहकविस्फारो दशधा यो व्यवस्थितः ।
प्रत्यावृत्तिस्वभावैकरूपो नादोदयान्वितः ॥२०६॥
इत्थमेकादशविधः संविदुल्लासविस्तरः ।
तस्यैव भेदविभवग्रसनाय समुत्थितः ॥२०७॥
Grāhyagrāhakavisphāro daśadhā yo vyavasthitaḥ |
Pratyāvṛttisvabhāvaikarūpo nādodayānvitaḥ || 206 ||
Itthamekādaśavidhaḥ saṃvidullāsavistaraḥ |
Tasyaiva bhedavibhavagrasanāya samutthitaḥ || 207 ||
Hence (ittham), the expansion of subject and object (grāhya-grāhaka-visphāraḥ) is tenfold (daśadhā), which (yaḥ) appears as (vyavasthitaḥ) the unique nature of the very essence of the reversal process (prati-āvṛtti-svabhāva-eka-rūpaḥ) when it is endowed with the emergence of Nāda or I-consciousness (nāda-udaya-anvitaḥ). It is the elevenfold form (of the Khaṇḍacakram) (ekādaśa-vidhaḥ), which expands as various perceptions (saṃvit-ullāsa-vistaraḥ), and emerges only (samutthitaḥ) to devour the power of differentiation (bheda-vibhava-grasanāya) inherent in them (tasya…eva). || 206-207 ||
महाभक्षादिरूपिण्यो निशिता दीप्तयोगगाः ।
यास्ता एवेह संहारे सहसा भान्ति नित्यशः ॥२०८॥
Mahābhakṣādirūpiṇyo niśitā dīptayogagāḥ |
Yāstā eveha saṃhāre sahasā bhānti nityaśaḥ || 208 ||
Here (iha), in the Wheel of Dissolution (saṃhāre), only those (Rays) (tāḥ…eva) shine (bhānti) spontaneously (sahasā) without any break (nityaśaḥ) which (yāḥ) assume the form of Mahābhakṣā, and the rest (mahā-bhakṣā-ādi-rūpiṇyaḥ), and are excited (niśitāḥ) to enter the blazing union (dīpta-yoga-gāḥ). || 208 ||
दशेन्द्रियसमारूढोऽहंकारो मददर्पितः ।
एवमेकादशविधो भाति यो भेदविश्रुतः ॥२०९॥
Daśendriyasamārūḍho'haṃkāro madadarpitaḥ |
Evamekādaśavidho bhāti yo bhedaviśrutaḥ || 209 ||
Ahaṃkāra or false-I (ahaṃkāraḥ) is mounted upon the ten senses (daśa-īndriya-samārūḍhaḥ), and it takes delight in this pride (mada-darpitaḥ). Therefore (evam), this structure, appearing elevenfold (ekādaśa-vidhaḥ…yaḥ…bhāti), is delighted in duality (bheda-viśrutaḥ). || 209 ||
तत्संहाराय सततं कालसंकर्षणी चितिः ।
तस्यांशुरश्मिविस्फारैः प्रोदिता क्रमतः सदा ॥२१०॥
Tatsaṃhārāya satataṃ kālasaṃkarṣaṇī citiḥ |
Tasyāṃśuraśmivisphāraiḥ proditā kramataḥ sadā || 210 ||
Citi, the Power of Consciousness (citiḥ) is Kālasaṃkarṣaṇī --i.e. Kālī-- (kālasaṃkarṣaṇī). (She) always (sadā) emerges (proditā) with the cyclical expansions of the rays of ahaṃkāra (kramataḥ…tasya…aṃśu-raśmi-visphāraiḥ) to constantly (satatam) dissolve it (tat-saṃhārāya). || 210 ||
अयं संहारचक्रस्य गुरुवक्त्रक्रमोदितः ।
संप्रदायः परः कोऽपि साक्षात्प्रकटितो मया ॥२११॥
Ayaṃ saṃhāracakrasya guruvaktrakramoditaḥ |
Saṃpradāyaḥ paraḥ ko'pi sākṣātprakaṭito mayā || 211 ||
I (mayā) have just clearly revealed (sākṣāt-prakaṭitaḥ) this (ayam) supreme (paraḥ) and divine (kaḥ…api) Oral Tradition (saṃpradāyaḥ) about the Saṃhāracakram or the Wheel of Dissolution (saṃhāra-cakrasya), which emerged gradually as the Guru’s Speech (guru-vaktra-krama-uditaḥ). || 211 ||
The Anākhyakrama
or the Sequence of the Nameless
स्वं स्वं विषयमाहृत्य प्रत्यावृत्तिक्रमागतः ।
चिच्चमत्कारभरितो द्वादशाक्षिस्वरो गणः ॥२१२॥
Svaṃ svaṃ viṣayamāhṛtya pratyāvṛttikramāgataḥ |
Ciccamatkārabharito dvādaśākṣisvaro gaṇaḥ || 212 ||
The mass (gaṇaḥ) of the vibrations of the twelve senses (dvādaśa-ākṣi-svaraḥ), filled with the Amazement of Consciousness (cit-camat-kāra-bharitaḥ), arrives at the reversal process (prati-āvṛtti-krama-āgataḥ) after withdrawing (āhṛtya) their sense-objects (svam…svam…viṣayam). || 212 ||
यस्तं संहृत्य सहसा प्रशान्ता दीप्तयोगगाः ।
निस्तरङ्गमहाव्योमरूपिण्यस्तुर्यचक्रगाः ॥२१३॥
Yastaṃ saṃhṛtya sahasā praśāntā dīptayogagāḥ |
Nistaraṅgamahāvyomarūpiṇyasturyacakragāḥ || 213 ||
Having withdrawn (sahasā… saṃhṛtya) their sense-objects (tam), the twelve senses (yaḥ) suddenly enter blazing union (dīpta-yogagāḥ), and become appeased (praśāntāḥ). Then, when they pervade the Wheel of Turya (turya-cakra-gāḥ), they assume the form of the Waveless Supreme Sky of Consciousness (nistaraṅga-mahā-vyoma-rūpiṇyaḥ). || 213 ||
अप्रमेयनिरौपम्यसामरस्यैकविग्रहाः ।
निरूपाख्यमहाग्रासधामस्था भान्ति नित्यशः ॥२१४॥
Aprameyaniraupamyasāmarasyaikavigrahāḥ |
Nirūpākhyamahāgrāsadhāmasthā bhānti nityaśaḥ || 214 ||
(Consequently, the senses) embody an incomparable and unlimited unity alone (aprameya-niraupamya-sāmarasya-eka-vigrahāḥ), and shine (bhānti) established in the abode of an indescribable Great Consuming (nirūpākhya-mahāgrāsa-dhāmasthāḥ) without any break (nityaśaḥ). || 214 ||
अकारादिविसर्गान्ता ये षण्ढस्वरवर्जिताः ।
तेषामेवाशु युगपद्व्यक्ताव्यक्तस्वरूपताम् ॥२१५॥
संहर्तुमुदिता देव्यो निरहंकारविग्रहाः ।
निर्विकल्पमहाव्योमदीप्तयो विगताश्रयाः ॥२१६॥
Akārādivisargāntā ye ṣaṇḍhasvaravarjitāḥ |
Teṣāmevāśu yugapadvyaktāvyaktasvarūpatām || 215 ||
Saṃhartumuditā devyo nirahaṃkāravigrahāḥ |
Nirvikalpamahāvyomadīptayo vigatāśrayāḥ || 216 ||
What (ye) are spanning from ‘A’ to ‘ḥ’ (akāra-ādi-visarga-āntāḥ) and are devoid of the eunuch letters of ‘ṛ, ṝ, ḷ and ḹ’ (ṣaṇḍha-svara-varjitāḥ), have (teṣām…eva) appearing and disappearing nature (vyakta-avyakta-svarūpatām), which alternate so quickly (āśu) that they are simultaneously present (yugapat). To dissolve that (saṃhartum), the Goddesses (of the senses) (devyaḥ) emerge (uditāḥ) as the splendour of the Great Sky of Thoughtlessness (nirvikalpa-mahā-vyoma-dīptayaḥ) without support (vigata-āśrayāḥ), and embody the absence of false-I (nirahaṃkāra-vigrahāḥ). || 215-216 ||
पराद्या सा उदेत्येव स्फुरितानन्दघूर्णिता ।
याक्रमस्पन्दलहरी विद्युल्लेखैव चञ्चला ॥२१७॥
Parādyā sā udetyeva sphuritānandaghūrṇitā |
Yākramaspandalaharī vidyullekhaiva cañcalā || 217 ||
Then only (eva) the (sā) Supreme Primordial Consciousness (parādyā) emerges (udeti) intoxicated by Vibrant Bliss (sphurita-ānanda-ghūrṇitā), who (yā) is waving with non-sequential activity (akrama-spanda-laharī), flickering as lightning (on the Sky) (vidyullekhā…eva…cañcalā). || 217 ||
तस्या उदयसंस्थानसंहारोद्रेककल्पना ।
त्रिविधा समकालेन प्रोदिता कलनोज्झिता ॥२१८॥
Tasyā udayasaṃsthānasaṃhārodrekakalpanā |
Trividhā samakālena proditā kalanojjhitā || 218 ||
Her (tasyāḥ) activity of fictive mentation manifests as emergence, maintenance and dissolution (udaya-saṃsthāna-saṃhāra-udreka-kalpanā), and thus, She is threefold (trividhā). But at the same time (sama-kālena), She emerges (pra-uditā) beyond such activity (kalanā-ujjhitā). || 218 ||
तस्या हि त्रिप्रकाराख्या कल्पना या समन्ततः ।
प्रत्येकशः स्वरूपोऽपि सृष्ट्यादिक्रमसंज्ञकः ॥२१९॥
चतुर्थोन्मिशितं रूपमुद्योगादिविभेदतः ।
Tasyā hi triprakārākhyā kalpanā yā samantataḥ |
Pratyekaśaḥ svarūpo'pi sṛṣṭyādikramasaṃjñakaḥ || 219 ||
Caturthonmiśitaṃ rūpamudyogādivibhedataḥ |
Her (tasyāḥ…hi) mental activity (kalpanā) is that which (yā) is known as this threefold reality (tri-pra-kāra-ākhyā) all around (samantataḥ). Though (api) each of them (prati-eka-śaḥ) is Her Essential Nature (svarūpaḥ), It is understood as the sequence of manifestation, and the rest (sṛṣṭi-ādi-krama-saṃjñakaḥ).
A fourth one also unfolds (caturtha-unmiśitam…rūpam), divided into udyoga, etc. --i.e. udyoga, ābhāsana, carvaṇa and alamgrāsa-- (udyoga-ādi-vibhedataḥ). || 219-220ab ||
एवं द्विषट्कसंवित्तिक्रमो भाति निरावृतः ॥२२०॥
सृष्टिकाल्यादिभेदेन प्रथितौघोदधिः परः ।
निरालम्बविकासैकमहिमा सततोदितः ॥२२१॥
Evaṃ dviṣaṭkasaṃvittikramo bhāti nirāvṛtaḥ || 220 ||
Sṛṣṭikālyādibhedena prathitaughodadhiḥ paraḥ |
Nirālambavikāsaikamahimā satatoditaḥ || 221 ||
Hence (evam), the sequence of the twelvefold perception (dviṣaṭka-saṃvitti-kramaḥ) appears (bhāti) unveiled (nirāvṛtaḥ) through the divisions of Sṛṣṭikālī, etc. (sṛṣṭi-kāli-ādi-bhedena). It is the supreme (paraḥ) ever-present (satatā…uditaḥ) ocean of the flow of the expansion (of sensory perception) (prathita-ogha-udadhiḥ), and It is the sole Glory in which independence blooms (nirālamba-vikāsa-eka-mahimā). || 220cd-221 ||
तस्यैव हठसंहारवृत्त्या दुर्दर्शमूर्तिमान् ।
क्रमाक्रमोभयोत्तीर्णरश्मिपुञ्जातिघस्मरः ॥२२२॥
स्वरूपं कर्तुमुद्युक्तो निस्तरङ्गोऽनिकेतनः ।
स्पर्शास्पर्शपदातीतरूपत्वाद्विगतोत्तरः ॥२२३॥
प्रशान्तातिप्रशान्तैकमहिमाविकृतप्रभः ।
Tasyaiva haṭhasaṃhāravṛttyā durdarśamūrtimān |
Kramākramobhayottīrṇaraśmipuñjātighasmaraḥ || 222 ||
Svarūpaṃ kartumudyukto nistaraṅgo'niketanaḥ |
Sparśāsparśapadātītarūpatvādvigatottaraḥ || 223 ||
Praśāntātipraśāntaikamahimāvikṛtaprabhaḥ |
Through a spontaneous impulse of its dissolution (haṭha-saṃhāra-vṛttyā…tasya…eva), that mūrti which is difficult to be seen (durdarśa-mūrtimān) becomes voracious, and eager to consume the multitude of the Rays that are beyond both succession and non-succession (krama-akrama-ubhaya-uttīrṇa-raśmi-puñja-atighasmaraḥ). It is abodeless (aniketanaḥ), waveless (nistaraṅgaḥ), and eager (udyuktaḥ) to produce (kartum) (the realization of) one’s own Essential Nature (svarūpam). Since its nature is beyond both the tangible and the intangible states (sparśa-asparśa-pada-ātīta-rūpatvāt), It is the absolute (vigata-uttaraḥ) and changeless Light of the sole Glory that is more peaceful than peace (praśānta-ati-praśānta-eka-mahimā-vikṛta-prabhaḥ). || 222-224ab ||
इत्थं संहारसंहाररश्म्योघः परिकीर्तितः ॥२२४॥
एवं धामादिभेदेन त्रिविधः प्रकटीकृतः ।
देविकाक्रमसद्भावोऽप्यलंग्रासैकघस्मरः ॥२२५॥
Itthaṃ saṃhārasaṃhāraraśmyoghaḥ parikīrtitaḥ || 224 ||
Evaṃ dhāmādibhedena trividhaḥ prakaṭīkṛtaḥ |
Devikākramasadbhāvo'pyalaṃgrāsaikaghasmaraḥ || 225 ||
Therefore (ittham), It is called (parikīrtitaḥ) the Flow of the Rays which dissolves dissolution (saṃhāra-saṃhāra-raśmi-oghaḥ). So (evam), It was illuminated (prakaṭīkṛtaḥ) as being threefold (trividhaḥ) because of the divisions like Dhāma or Abode, etc. --i.e. Dhāmakrama, Varṇakrama and Saṃvitkrama-- (dhāma-ādi-bhedena trividhaḥ). Though (api) It is the Essential Nature of the Sequence of the Goddesses (devikā-krama-sadbhāvaḥ), It is solely devoted to alaṃgrāsa or devouring, which leads to complete unity (alaṃgrāsa-eka-ghasmaraḥ). || 224cd-225 ||
आसां द्विषट्कदेवीनां वमनग्रासतत्पराम् ।
देवीं त्रयोदशीं वन्दे तादात्म्यप्रतिपत्तये ॥२२६॥
Āsāṃ dviṣaṭkadevīnāṃ vamanagrāsatatparām |
Devīṃ trayodaśīṃ vande tādātmyapratipattaye || 226 ||
For attaining Oneness with Her (tādātmya-pratipattaye), I venerate (vande) the Thirteenth (trayodaśīm) Goddess (devīm), who is devoted to devouring the emission (vamana-grāsa-tatparām) of these (āsām) twelve Goddesses (like Sṛṣṭikālī, and the rest) (dviṣaṭka-devīnām). || 226 ||
महाभैरवनामादिभैरवं त्रितयं सदा ।
प्रत्येकसर्गरूपादि चतुर्धा संव्यवस्थितम् ॥२२७॥
Mahābhairavanāmādibhairavaṃ tritayaṃ sadā |
Pratyekasargarūpādi caturdhā saṃvyavasthitam || 227 ||
Bhairava’s triad beginning with Mahābhairava --i.e. the triad of subject, cognition and object-- (tritayam…mahā-bhairava-nāma-ādi-bhairavam) always (sadā) appears (saṃvyavasthitam) fourfould (caturdhā), as each are divided by manifestation, etc. --i.e. manifestation, maintenance, dissolution and kālagrāsa, counts twelve-- (prati-eka-sarga-rūpa-ādi). || 227 ||
इत्थमुग्रस्वरूपोऽयं भैरवेशक्रमः परः ।
विभाति द्वादशात्मैकस्वभावः कालवर्जितः ॥२२८॥
Itthamugrasvarūpo'yaṃ bhairaveśakramaḥ paraḥ |
Vibhāti dvādaśātmaikasvabhāvaḥ kālavarjitaḥ || 228 ||
Therefore (ittham), this (ayam) Supreme (paraḥ) Process of Lord Bhairava (bhairava-īśa-kramaḥ) is essentially fearful (ugra-svarūpaḥ), and shines (vibhāti) as the timeless solitary Essence of the twelvefold nature (dvādaśātmā-eka-svabhāvaḥ…kāla-varjitaḥ). || 228 ||
Devī or the Goddess
तस्यैव सततं देवी हठात्कवलनोदिता ।
यतस्तस्मात्समाख्याता देवी नाम्नोपचारतः ॥२२९॥
वस्तुतः स्वस्ति नैवास्या नामरूपप्रकल्पना ।
महासंहारचक्रेश्याः सर्वोत्तीर्णस्वरूपतः ॥२३०॥
Tasyaiva satataṃ devī haṭhātkavalanoditā |
Yatastasmātsamākhyātā devī nāmnopacārataḥ || 229 ||
Vastutaḥ svasti naivāsyā nāmarūpaprakalpanā |
Mahāsaṃhāracakreśyāḥ sarvottīrṇasvarūpataḥ || 230 ||
Thus (tasya…eva), since Devī, the Goddess (devī) always (satatam) emerges to consume (kavalana-uditā) spontaneously (haṭhāt); consequently (yataḥ…tasmāt), She is called (samākhyātā) by the name (nāmnā) ‘Devī, the Goddess‘ (devī) only figuratively (upacārataḥ). In reality (vastutaḥ), attributing name and form to Her (asyāḥ…nāma-rūpa-prakalpanā) is simply wrong (na…eva…svasti), because She is the Mistress of the Wheel of Great Dissolution; therefore, Her Essential Nature transcends all attributes(mahā-saṃhāra-cakreśyāḥ…sarva-uttīrṇa-svarūpataḥ) || 229-230 ||
चिदानन्दपरिस्पन्दविभवः पीठतां गतः ।
यस्मात्सेहेति सततं गोचरत्वं समन्ततः ॥२३१॥
Cidānandaparispandavibhavaḥ pīṭhatāṃ gataḥ |
Yasmātseheti satataṃ gocaratvaṃ samantataḥ || 231 ||
The Glory of the pulsation of the Bliss of Consciousness (cit-ānanda-pari-spanda-vibhavaḥ) is established (gataḥ) in the Pīṭha (pīṭhatām), thus (yasmāt), here (iha…iti), She (sā) always exists (satatam) everywhere (samantataḥ) as the senses and their objects (gocara-tvam). || 231 ||
अविभिन्नस्वरूपत्वाद्वामेश्वर्या निराकृते ।
तत्प्रसादवशात्सम्या वृन्दान्तनाम विस्फुटम् ॥२३२॥
Avibhinnasvarūpatvādvāmeśvaryā nirākṛte |
Tatprasādavaśātsamyā vṛndāntanāma visphuṭam || 232 ||
Since Vāmeśvarī’s (vāmeśvaryāḥ) Essential Nature is undivided (avibhinna-svarūpatvāt) and formless (nirākṛte), unity (samyā), as it is known as the culmination of the Vṛnda or the multitude (vṛnda-anta-nāma), clearly shines (visphuṭam) through the Power of Her Favour (tat-prasāda-vaśāt). || 232 ||
महाज्ञानमहायोगकरणआदिक्रमैरपि ।
न तु गोचरतामेति देवीयं सर्वगा सती ॥२३३॥
Mahājñānamahāyogakaraṇaādikramairapi |
Na tu gocaratāmeti devīyaṃ sarvagā satī || 233 ||
This (iyam) all-pervading (sarvagā) Divine (satī) Goddess (devī) never (na…tu) attains (eti) the sphere of the senses --i.e. She is never objective-- (gocaratām), not even (api) through the processes of Great Sacrifice or Great Wisdom (mahā-jñāna-mahā-yoga-karaṇa-ādi-kramaiḥ). || 233 ||
गुरुप्रसादेनाविष्टा केचित्तन्मयधर्मिणः ।
भवन्ति व्योमवृत्त्यैकस्वभावा नात्र संशयः ॥२३४॥
Guruprasādenāviṣṭā kecittanmayadharmiṇaḥ |
Bhavanti vyomavṛttyaikasvabhāvā nātra saṃśayaḥ || 234 ||
Pierced (aviṣṭā) by the Favour of the Guru (guru-prasādena), few ones (kecit) realize this (tat-maya-dharmiṇaḥ) and become (bhavanti) the sole Essential Nature of the activity of the Sky of Consciousness (vyoma-vṛtti-eka-svabhāvāḥ), there is no doubt about it (na…saṃśayaḥ…atra). || 234 ||
भावस्वभावरूपेह सृष्ट्यादीनां विराजते ।
निष्ठा तद्युग्मविस्फारवर्जितापि समन्ततः ॥२३५॥
निर्निकेतमहासंविद्धर्मिणी विगतग्रहा ।
Bhāvasvabhāvarūpeha sṛṣṭyādīnāṃ virājate |
Niṣṭhā tadyugmavisphāravarjitāpi samantataḥ || 235 ||
Nirniketamahāsaṃviddharmiṇī vigatagrahā |
Here (iha), She appears as the Essential Nature of the world (bhāva-svabhāva-rūpā) everywhere (samantataḥ), and shines (virājate) as the sustainer (niṣṭhā) of manifestation, and the rest (sṛṣṭi-ādīnām). But (api) She is devoid of the expansion of its duality (tat-yugma-visphāra-varjitā), as Her Nature is the Abodeless Supreme Consciousness (nirniketa-mahā-saṃvit-dharmiṇī) beyond limited perception (vigata-grahā). || 235-236ab ||
The Devīcakram
इत्थं महानये भाति पूजाक्रममहोदयः ॥२३६॥
उद्योगस्यैकदेशेऽपि देवताचक्रविस्तरः ।
प्रस्फुरत्यविभागेन व्योमवृत्त्यैकतां गतः ॥२३७॥
Itthaṃ mahānaye bhāti pūjākramamahodayaḥ || 236 ||
Udyogasyaikadeśe'pi devatācakravistaraḥ |
Prasphuratyavibhāgena vyomavṛttyaikatāṃ gataḥ || 237 ||
The Great Emergence of the process of Worship (pūjā-krama-mahā-udayaḥ) appears (bhāti) in this way (ittham) in the Mahānaya (mahā-ānaye). The expansion of the Wheel of the Deities of the senses (devatā-cakra-vistaraḥ) though occurs (api) in the sole passage (ekadeśe) of manifestation (udyogasya), it vibrates (prasphurati) without divisions (avibhāgena), and finally attains (gataḥ) oneness with the activity of the Sky of Consciousness (vyoma-vṛtti-ekatām). || 236cd-237 ||
इत्थं सदैव सर्वत्र देवीनामुदयः परः ।
निष्ठितोऽपि सतां गम्यो निरवग्रहविग्रहः ॥२३८॥
Itthaṃ sadaiva sarvatra devīnāmudayaḥ paraḥ |
Niṣṭhito'pi satāṃ gamyo niravagrahavigrahaḥ || 238 ||
Therefore (ittham), the supreme (paraḥ) unfolding (udayaḥ) of the Goddesses (devīnām) though (api) embodies unlimitedness (niravagraha-vigrahaḥ), and thus It is established (niṣṭhitaḥ) always (sadā…eva) and everywhere (sarvatra), It is accessible (gamyaḥ) only for true devotee-s (satām). || 238 ||
समस्तोत्थव्यस्तदेहः समस्तव्यस्तस्वरूपभृत् ।
व्यस्ताद्यस्तु समस्तान्तः स्थितोऽयं देवताक्रमः ॥२३९॥
Samastotthavyastadehaḥ samastavyastasvarūpabhṛt |
Vyastādyastu samastāntaḥ sthito'yaṃ devatākramaḥ || 239 ||
(These Goddesses) embody various perceptions, though all these perceptions emerge in unity (samasta-uttha-vyasta-dehaḥ), for (these Goddesses) are both diverse and unified in their essence (samasta-vyasta-sva-rūpabhṛt). This (ayam) which (yaḥ) spans from manifoldness to unity (vyastāt…tu…samasta-antaḥ…sthitaḥ) is the sequence of the Deities of the senses (devatā-kramaḥ). || 239 ||
तत्रैवानारतं प्रोद्य त्रिधा पञ्चमहोदयः ।
भाति दिव्यौघविस्फारविभवान्तः स्थितोऽव्ययः ॥२४०॥
Tatraivānārataṃ prodya tridhā pañcamahodayaḥ |
Bhāti divyaughavisphāravibhavāntaḥ sthito'vyayaḥ || 240 ||
Even there (tatra…eva), the Great and fivefold Emergence (pañca-mahā-udayaḥ) perpetually (anāratam) manifests (prodya) in three parts (tridhā), and It shines (bhāti) within the Glory of the expansion of the Divine Flow (divya-ogha-visphāra-vibhava-antaḥ), remaining (sthitaḥ) imperishable (avyayaḥ). || 240 ||
देवीचक्रोदरगतो नवसंहारविस्तरः ।
सम्स्थितोऽपि निरालम्बमहिमाकल्पनोज्झितः ॥२४१॥
Devīcakrodaragato navasaṃhāravistaraḥ |
Samsthito'pi nirālambamahimākalpanojjhitaḥ || 241 ||
The expansion of this nine-fold dissolution (taught in the Mahānaya) (nava-saṃhāra-vistaraḥ) is achieved in the Womb known as the Wheel of the Goddess (devī-cakra-udara-gataḥ), though (api) It is firmly establihed (samsthitaḥ) when It transcends mentation, for that alone is the Glory of ‘being independent’ (nirālamba-mahimā-kalpanā-ujjhitaḥ). || 241 ||
The Lord
इत्थं पीठाधिपः शाश्वन्नवचक्रोदयः परः ।
चकास्ति बहुरूपैकरूपो नित्यविकस्वरः ॥२४२॥
Itthaṃ pīṭhādhipaḥ śāśvannavacakrodayaḥ paraḥ |
Cakāsti bahurūpaikarūpo nityavikasvaraḥ || 242 ||
Therefore (ittham), the Lord of the Pīṭha (pīṭha-adhipaḥ) is the supreme (paraḥ) emergence of the nine Wheels (of the Mahānaya Process) (nava-cakra-udayaḥ), who perpetually (śāśvat) shines (cakāsti) as the always blooming (nitya-vikasvaraḥ) sole Nature of the many (bahu-rūpa-eka-rūpaḥ). || 242 ||
स एव देशिकवरो रेखाकर्मादिवर्जितः ।
परमण्डलपीठैकस्वभावस्तु निरूपितः ॥२४३॥
इत्थं नानार्थसंस्थानधामादित्रितयात्मना ।
Sa eva deśikavaro rekhākarmādivarjitaḥ |
Paramaṇḍalapīṭhaikasvabhāvastu nirūpitaḥ || 243 ||
Itthaṃ nānārthasaṃsthānadhāmāditritayātmanā |
Only (eva) He (saḥ) is the best Teacher (deśika-varaḥ), the Solitary Essential Nature of the Supreme Pīṭha of the Supreme Tradition (para-maṇḍala-pīṭha-eka-svabhāvaḥ…tu), but He transcends sketching, and other activities --i.e. He cannot be drawn, etc.-- (rekhā-karma-ādi-varjitaḥ). Therefore (ittham), He is defined (nirūpitaḥ) as the nature of the triad of Dhāma, etc., in which various objects take rest (nānā-artha-saṃsthāna-dhāma-ādi-tritaya-ātmanā). || 243-244ab ||
Kālikā
निर्लक्षप्रथमोन्मेषे पूर्वकोटिस्वरूपिणी ॥२४४॥
चक्रचक्रेश्वरीरूपक्रमेणैकैव कालिका ।
विभात्यनारता सम्यक्निरहंकारधर्मिणी ॥२४५॥
Nirlakṣaprathamonmeṣe pūrvakoṭisvarūpiṇī || 244 ||
Cakracakreśvarīrūpakrameṇaikaiva kālikā |
Vibhātyanāratā samyaknirahaṃkāradharmiṇī || 245 ||
The Only (eva) One (eka) Kālikā (kālikā) assumes the Primordial Form (pūrva-koṭi-svarūpiṇī) in the First Unfolding of Transcendental Consciousness (nirlakṣa-prathama-unmeṣe). She is completely devoid of false-I (samyak-nirahaṃkāra-dharmiṇī), and constantly (anāratā) shines (vibhāti) as the sequence of the goddesses of various wheels (cakra-cakra-īśvarī-rūpa-krameṇa). || 244cd-245 ||
अनयोक्तदृशा प्रोक्तमेकरूपवपुः परम् ।
अरावरावविस्फारं मन्त्रपीठमनर्गलम् ॥२४६॥
Anayoktadṛśā proktamekarūpavapuḥ param |
Arāvarāvavisphāraṃ mantrapīṭhamanargalam || 246 ||
Through this explained viewpoint (ukta-dṛśā…anayā), the Supreme (param) Beauty of the nature of the sole Being (eka-rūpa-vapuḥ) has been displayed (proktam). It is the expansion of the soundless sound --i.e. silence-- (arāva-rāva-visphāram), which is the independent (anargalam) seat of Mantra --i.e. ‘aham’ or ‘I am’-- (mantra-pīṭham). || 246 ||
इत्थं व्यावर्तिताप्येयं नानार्थैकत्वकल्पना ।
निर्निकेतस्वरूपत्वान्नयोत्तीर्णं विभाव्यते ॥२४७॥
Itthaṃ vyāvartitāpyeyaṃ nānārthaikatvakalpanā |
Nirniketasvarūpatvānnayottīrṇaṃ vibhāvyate || 247 ||
This (ayam) theory about the oneness of the many (nānā-artha-eka-tva-kalpanā) has been explained (vyāvartitā) here (ittham); though (api), because one’s Essential Nature is truly unlocated (nirniketa-svarūpatvāt), (this oneness) is to be realized (vibhāvyate) beyond the teachings (naya-uttīrṇam). || 247 ||
अप्रमेयमहाव्योमवृत्तिरूपमनाश्रयम् ।
देवीपीठमजं यत्तदध्युष्टाख्यं निरावृतम् ॥२४८॥
* * * * * निःस्पन्दसंधानोज्झितविग्रहम् ।
सर्वत्रावस्थितं वन्दे वाचातीतमनामयम् ॥२४९॥
Aprameyamahāvyomavṛttirūpamanāśrayam |
Devīpīṭhamajaṃ yattadadhyuṣṭākhyaṃ nirāvṛtam || 248 ||
* * * * * niḥspandasaṃdhānojjhitavigraham |
Sarvatrāvasthitaṃ vande vācātītamanāmayam || 249 ||
I venerate (vande) that (tat) unborn (ajam) and spotless (anāmayam) Pīṭha of the Goddess (devī-pīṭham) called Adhyuṣṭā --i.e. Kuṇḍalinī-- (adhyuṣṭā-ākhyam), which (yat) is the unlimited (nirāvṛtam), all-pervading (sarvatra…avasthitam) and independent (anāśrayam) nature of the activity of the Great Sky of subjectivity (aprameya-mahā-vyoma-vṛtti-rūpam). It embodies motionlessness, union, and transcendence (*****niḥspanda-saṃdhāna-ujjhita-vigraham) beyond speech (vācātītam). || 249 ||
यद्यप्ययं मुखाम्नाययुक्त्या सम्यक्निरूपितः ।
अक्रमक्रमसद्भावसंग्रहस्यैकनिर्भरः ॥२५०॥
तथाप्येतत्समुत्तीर्णं वस्तु वक्तुं न पार्यते ।
समयक्षतिभीरुत्वात्विज्ञेयं गुरुवक्त्रतः ॥२५१॥
Yadyapyayaṃ mukhāmnāyayuktyā samyaknirūpitaḥ |
Akramakramasadbhāvasaṃgrahasyaikanirbharaḥ || 250 ||
Tathāpyetatsamuttīrṇaṃ vastu vaktuṃ na pāryate |
Samayakṣatibhīrutvātvijñeyaṃ guruvaktrataḥ || 251 ||
Though (yadi-api) this (ayam) solitary Power (eka-nirbharaḥ), belonging to totality, which essentializes both succession and its absence (akrama-krama-sat-bhāva-saṃgrahasya) has been perfectly described (on the sphere of a scripture) (samyak-nirūpitaḥ) according to the Oral Tradition (mukha-āmnāya-yuktyā); nevertheless (tathā-api), due to my fear of breaking the law (samaya-kṣati-bhīrutvāt), I cannot (na…pāryate) reveal (vaktum) this (etat) Transcendental (samuttīrṇam) Reality (pefectly) (vastu), as It is to be known (vijñeyam) from the Mouth of the Guru (guru-vaktrataḥ). || 250-251 ||
The Essence of Oral Transmission
विमोहादिह केषांचिद्विद्योक्त्याभासविभ्रमः ।
राजते येन विज्ञानं न तेन तत्त्वदं स्थितम् ॥२५२॥
Vimohādiha keṣāṃcidvidyoktyābhāsavibhramaḥ |
Rājate yena vijñānaṃ na tena tattvadaṃ sthitam || 252 ||
In this world (iha), on account of their inherent illusion (vimohāt), some (keṣāṃcid) confuse expressed words to wisdom (vidyā-ukti-ābhāsa-vibhramaḥ). The wisdom (vijñānam) they share (yena…tena…rājate) does not (na) bestow firm knowledge of Reality (tattva-dam…sthitam). || 252 ||
साक्षान्महानयमयः प्रकाशः प्रकटीकृतः ।
सोऽयं मयार्णसिंहेन सद्देशिकमुखोद्गतः ॥२५३॥
Sākṣānmahānayamayaḥ prakāśaḥ prakaṭīkṛtaḥ |
So'yaṃ mayārṇasiṃhena saddeśikamukhodgataḥ || 253 ||
I (mayā), Arṇasiṃha (arṇasiṃhena), have revealed (prakaṭīkṛtaḥ) this (ayam) Light (prakāśaḥ) which consists of the Mahānaya (mahānaya-mayaḥ) in front of one’s eyes (sākṣāt). It (saḥ) came from the Mouth of a True Guru (sat-deśika-mukha-udgataḥ). || 253 ||
तमेव परमेलापसंप्रदायोपबृंहितम् ।
विबुधाश्चर्वणन्त्युच्चैर्जीवन्मुक्त्यात्मसिद्धये ॥२५४॥
Tameva paramelāpasaṃpradāyopabṛṃhitam |
Vibudhāścarvaṇantyuccairjīvanmuktyātmasiddhaye || 254 ||
To attain the State of Jīvanmukti (jīvat-mukti-ātmā-siddhaye), the wise (vibudhāḥ) should masticate (carvaṇanti) well (uccaiḥ) only (eva) that which (tam) is strengthened by the Tradition of Supreme Melāpa (para-melāpa-saṃpradāya-upa-bṛṃhitam). || 254 ||
अबुद्धं मन्मतं येन मद्वक्त्रादबुधो जनः ।
महानयमयं शास्त्रं स्वविकल्पैर्विकल्पयन् ॥२५५॥
Abuddhaṃ manmataṃ yena madvaktrādabudho janaḥ |
Mahānayamayaṃ śāstraṃ svavikalpairvikalpayan || 255 ||
If (yena) no awakening (abudhaḥ) is produced (janaḥ) by my words (in readers) (mad-vaktrāt), then my doctrine (mad-matam) is foolish (abuddham), and my words just formed (vikalpayan) a scripture (śāstram) which contains the Mahānaya --i.e. the Doctrine of the Mahānaya-- (mahā-ānaya-mayam) according to my own thoughts (sva-vikalpaiḥ). || 255 ||
गर्जत्यबुधबुधीनां पुनः पानासवक्षये ।
नमोऽस्तु कृतिने तस्मै सदृष्टित्यागिने परम् ॥२५६॥
Garjatyabudhabudhīnāṃ punaḥ pānāsavakṣaye |
Namo'stu kṛtine tasmai sadṛṣṭityāgine param || 256 ||
Salutation (namaḥ) to that (tasmai) Creator (kṛtine) who, upon the cessation of the unenlightened intellects' thirst for the intoxicating brew of illusion (abudha-budhīnām…pāna-āsava-kṣaye), roars (garjati) anew (punaḥ), and who utterly (param) renounces (even) the truest of doctrines (sadṛṣṭi-tyāgine). || 256 ||
॥परमपण्डितकुलाचार्यश्रीअर्णसिंहविरचितं महानयप्रकाशं समाप्तम्॥
|| Paramapaṇḍitakulācāryaśrīarṇasiṃhaviracitaṃ mahānayaprakāśaṃ samāptam ||
|| (This) Mahānayaprakāśa (mahā-ānaya-prakāśam), written by the well-educated Kulācārya (called) venerable Arṇasiṃhaḥ (parama-paṇḍita-kula-ācārya-śrī-arṇasiṃha-viracitam), is finished (samāptam). ||
Sanskrit source:
ASIN: B09L6CYJYR
By Mark Dyczkowski
Karaṅkiṇīmudrā of the Jñānasiddha-s
Krodhinīmudrā of the Mantrasiddha-s
Bhairavīmudrā of the Melāpasiddha-s
Lelihānāmudrā of the Śāktasiddha-s
Khecarīmudrā of the Śāmbhavasiddha-s
Pāta or the Descent of Consciousness
The Essence of Oral Transmission
