Mahārthamañjarī
Effloresence of the Great Reality
अथ महार्थमञ्जरी
atha mahārthamañjarī
And now begins (atha) the
Mahārthamañjarī
or the Effloresence of the Great Reality (mahā-artha-mañjarī) ||
नत्वा नित्यशुद्धौ गुरोश्चरणौ महाप्रकाशस्य ।
ग्रथ्नाति महार्थमञ्जरीमिमां सुरभिं महेश्वरानन्दः ॥१॥
natvā nityaśuddhau guroścaraṇau mahāprakāśasya |
grathnāti mahārthamañjarīmimāṃ surabhiṃ maheśvarānandaḥ || 1 ||
After worshipping (natvā) the Always Pure (nitya-śuddhau) Lotus-feet (caraṇau) of the Guru (guroḥ) Mahāprakāśa (mahā-prakāśasya), Maheśvarānanda --i.e. the author-- (mahā-īśvara-ānandaḥ) (now) begins to compose (grathnāti) this (imām) Fragrance (surabhim) (called) the Mahārthamañjarī or the Effloresence of Mahārtha or Great Reality (mahārtha-mañjarīm). || 1 ||
वर्धता महाप्रकाशो विमर्शविस्फुरितनिश्छलोद्द्योतः ।
संज्ञाविशेषनिर्णयमात्रप्रवृत्तानि यत्र शास्त्राणि ॥२॥
vardhatā mahāprakāśo vimarśavisphuritaniśchaloddyotaḥ |
saṃjñāviśeṣanirṇayamātrapravṛttāni yatra śāstrāṇi || 2 ||
The Great Light (mahā-prakāśaḥ) (becomes) Unwavering Illumination throbbing with Awareness (vimarśa-visphurita-niśchala-uddyotaḥ) gradually --i.e. in an increasing manner-- (vardhatā), in Which (yatra) Scriptures (śāstrāṇi) have the mere purpose of particular investigations of Knowledge (saṃjñā-viśeṣa-nirṇaya-mātra-pravṛttāni). || 2 ||
आत्मा खलु विश्वमूलं तत्र प्रमाणं न कोऽप्यर्थयते ।
कस्य वा भवति पिपासा गङ्गास्रोतसि निमग्नस्य ॥३॥
ātmā khalu viśvamūlaṃ tatra pramāṇaṃ na ko'pyarthayate |
kasya vā bhavati pipāsā gaṅgāsrotasi nimagnasya || 3 ||
The Self (ātmā) is truly (khalu) the Root of the world (viśva-mūlam); and (tatra), no (na) one (kaḥ…api) asks (arthayate) for (any) proof (of this Fact) (pramāṇam). Who would possibly (kasya…vā) remain (bhavati) thirsty (pipāsā) (when he is) immersed (nimagnasya) in the currents of Gaṅgā (gaṅgā-srotasi)? || 3 ||
यं जानन्ति जडा अपि जलहार्योऽपि यं विजानन्ति ।
यस्यैव नमस्कारः स कस्य स्फुटो न भवति कुलनाथः ॥४॥
yaṃ jānanti jaḍā api jalahāryo'pi yaṃ vijānanti |
yasyaiva namaskāraḥ sa kasya sphuṭo na bhavati kulanāthaḥ || 4 ||
To whom (kasya) That (saḥ) (Supreme Being), Kulanātha, the Lord of the Kula or the whole world (kula-nāthaḥ), Whom (yam…yam) even (api) ignorant beings (jaḍāḥ) (and) even (api) water-carriers (jala-hāryaḥ) know (jānanti…vijānanti), (and) to Whom Salutations are performed exclusively (yasya…eva…namas-kāraḥ) would not (na) shine (bhavati) clearly (sphuṭaḥ)? || 4 ||
अवच्छिन्नं प्रत्यक्षमवच्छिन्नं तन्मुखं चानुमानम् ।
आगमदीपालोकस्तस्य प्रकाशयति किमपि माहात्म्यम् ॥५॥
avacchinnaṃ pratyakṣamavacchinnaṃ tanmukhaṃ cānumānam |
āgamadīpālokastasya prakāśayati kimapi māhātmyam || 5 ||
Direct perception (pratyakṣam) is limited (avacchinnam), but also (ca) inference (anumānam) is limited (avacchinnam) (because) it begins with that --i.e. perception-- (tat-mukham). (But) His --i.e. Kulanātha’s-- (tasya) Greatness (māhātmyam) is somewhat (kim…api) revealed (prakāśayati) (only by the) Light of Āgama-s or Revealed Scriptures (āgama-dīpa-ālokaḥ). || 5 ||
येषां निरुपणीयो व्यतिरिक्तः कोऽप्यात्मनो भावः ।
आत्मविमुखानां तेषामधिकारिविभागविभ्रमो भवतु ॥६॥
yeṣāṃ nirupaṇīyo vyatiriktaḥ ko'pyātmano bhāvaḥ |
ātmavimukhānāṃ teṣāmadhikārivibhāgavibhramo bhavatu || 6 ||
For whom (yeṣām) the reality (bhāvaḥ) of the Self (ātmanaḥ) is somehow (kaḥ…api) considered (nirupaṇīyaḥ) as different (from them) (vyatiriktaḥ), (and this way) turning away from the Self (ātmā-vimukhānām), let there be (bhavatu) confusion regarding different names --i.e. forms-- (of the Lord) (adhikāri-vibhāga-vibhramaḥ…teṣām). || 6 ||
यत्र रुचिस्तत्र विधिर्यत्रेयं नास्ति तत्र च निषेधः ।
इत्यस्माकं विवेको हृदयपरिस्पन्दमात्रशास्त्राणाम् ॥७॥
yatra rucistatra vidhiryatreyaṃ nāsti tatra ca niṣedhaḥ |
ityasmākaṃ viveko hṛdayaparispandamātraśāstrāṇām || 7 ||
Where (yatra) there is Light (ruciḥ), there (tatra) is manifestation --i.e. form or cognition of anything-- (vidhiḥ), and (ca) where (yatra) this (Light) (iyam) does not exist (na…asti), (there is) no manifestation (niṣedhaḥ). This is (iti) our (asmākam) understanding (vivekaḥ) of the Scriptures dealing only with the Pulsation of the Heart (of Consciousness) (hṛdaya-pari-spanda-mātra-śāstrāṇām). || 7 ||
पर्यालोचनविमुखे वस्तुस्वभावस्यात्मनो हृदये ।
शङ्काविषवेगेनेव संसारभयेन मुह्यति लोकः ॥८॥
paryālocanavimukhe vastusvabhāvasyātmano hṛdaye |
śaṅkāviṣavegeneva saṃsārabhayena muhyati lokaḥ || 8 ||
If one’s heart --i.e. intellect-- (hṛdaye) is devoid of proper investigation (pari-ālocana-vimukhe) of the Essential Nature of Reality (vastu-svabhāvasya) or the Self (ātmanaḥ); (he is) a common person --i.e. limited being-- (lokaḥ) confused (muhyati) by the fear of transmigratory existence --i.e. of saṃsāra-- (saṃsāra-bhayena) that is like (iva) agitation (caused) by the poison of doubts (śaṅkā-viṣa-vegena). || 8 ||
माणिक्यप्रवेक इव निचोलितो निजमयूखलेखया ।
प्रतिभाति लौकिकानामत्यन्तस्फुटोऽप्यस्फुट आत्मा ॥९॥
māṇikyapraveka iva nicolito nijamayūkhalekhayā |
pratibhāti laukikānāmatyantasphuṭo'pyasphuṭa ātmā || 9 ||
Like (iva) the most precious gem (māṇikya-pravekaḥ) is shining (pratibhāti) through its own rays of light (nija-mayūkha-lekhayā) (when) it’s uncovered (nicolitaḥ), (similarly) the Self (ātmā), though (api) always clearly existing (atyanta-sphuṭaḥ), (appears) dimly (asphuṭaḥ) in the case of worldly people (when He is covered) (laukikānām). || 9 ||
ऊर्ध्वो ज्वलति प्रकाशो लोकालोकस्य मङ्गलप्रदीपः ।
विमर्शदशामुखेन दह्यते मलालितैलनिष्यन्दः ॥१०॥
ūrdhvo jvalati prakāśo lokālokasya maṅgalapradīpaḥ |
vimarśadaśāmukhena dahyate malālitailaniṣyandaḥ || 10 ||
Prakāśa or the Light (prakāśaḥ) of the Self is Blazing --i.e. Existing-- (jvalati) upwards --i.e. transcending any other light-- (ūrdhvaḥ) (as) an auspicious (or supreme) lamp (maṅgala-pradīpaḥ) (which reveals) that which is (, and also) that which is not --i.e. being and non-being-- (loka-alokasya) by means of Its Self-Awareness or Vimarśa (vimarśa-daśā-mukhena) (just like) a drop of oil (which) is to be burnt (when it) pervades the wick (of the lamp) (malāli-taila-niṣyandaḥ…dahyate). || 10 ||
Notes:
A lamp sheds light on anything only when its oil is burning. In the same way, the Self, which is like a supreme lamp, sheds light on everything by means of Awareness. || 10 ||
सन् हृदयप्रकाशो भवनस्य क्रियायां भवति कर्ता ।
सैव क्रिया विमर्शः स्वस्था क्षुभिता च विश्वविस्तारः ॥११॥
san hṛdayaprakāśo bhavanasya kriyāyāṃ bhavati kartā |
saiva kriyā vimarśaḥ svasthā kṣubhitā ca viśvavistāraḥ || 11 ||
The Light of the Heart (of Consciousness) (hṛdaya-prakāśaḥ) is True Being (san), (and It) exists (bhavati) as the Doer (kartā) when the activity (kriyāyām) of the world (takes place) (bhavanasya). Only (eva) (such) Activity or Kriyā (sā…kriyā) is Awareness (vimarśaḥ) (, Which is) resting in the Self (sva-sthā), and (ca) sets the expansion of the world in motion (kṣubhitā…viśva-vistāraḥ). || 11 ||
पृथ्वीपरमशिवयोः प्रत्याहारे प्रकाशपरमार्थे ।
योऽन्योन्यविशेषः स एव हृदयस्य विमर्शोन्मेषः ॥१२॥
pṛthvīparamaśivayoḥ pratyāhāre prakāśaparamārthe |
yo'nyonyaviśeṣaḥ sa eva hṛdayasya vimarśonmeṣaḥ || 12 ||
In the Union (pratyāhāre) of the earth element and the Supreme Śiva (pṛthvī-parama-śivayoḥ) (That is) the Supreme Reality of the Light (of Existence) (prakāśa-parama-arthe), only (eva) that (saḥ) Unfoldment of Awareness (vimarśa-unmeṣaḥ) of the Heart (of Consciousness takes place) (hṛdayasya) which (yaḥ) (Awareness otherwise appears as) the mutual distinction (of the principles when the lowest and the highest elements --i.e. earth and Śiva-- are different) (anyonya-viśeṣaḥ). || 12 ||
तथा तथा दृश्यमानानां शक्तिसहस्राणामेकसंघट्टः ।
निजहृदयोद्यमरूपो भवति शिवो नाम परमस्वच्छन्दः ॥१३॥
tathā tathā dṛśyamānānāṃ śaktisahasrāṇāmekasaṃghaṭṭaḥ |
nijahṛdayodyamarūpo bhavati śivo nāma paramasvacchandaḥ || 13 ||
Therefore (tathā…tathā), the Sole Unification (eka-saṃghaṭṭaḥ) of the thousands of visible powers (śakti-sahasrāṇām…dṛśya-mānānām) is appearing as Upsurge of one’s own Heart --i.e. Consciousness-- (nija-hṛdaya-udyama-rūpaḥ), (and thus this Sole Unification) exists (bhavati) as Supreme Freedom (parama-svacchandaḥ) (Which is) nothing but (nāma) Śiva --i.e. Śiva is Freedom in the form of the Unity of all His Powers-- (śivaḥ). || 13 ||
स एव विश्वमेषितुं ज्ञातुं कर्तुं चोन्मुखो भवन् ।
शक्तिस्वभावः कथितो हृदयत्रिकोणमधुमांसलोल्लासः ॥१४॥
sa eva viśvameṣituṃ jñātuṃ kartuṃ conmukho bhavan |
śaktisvabhāvaḥ kathito hṛdayatrikoṇamadhumāṃsalollāsaḥ || 14 ||
Only (eva) that (saḥ) Being --i.e. Śiva-- (bhavan) (who) is desirous (eṣitum…unmukhaḥ) of creating (kartum) and (ca) knowing (jñātum) the world (viśvam) is called (kathitaḥ) the Essential Nature of Śakti (śakti-svabhāvaḥ) (When He) appears as the Powerful --i.e. made of Śakti-- Outpouring of the Nectar of the Triangle --i.e. subject, cognition and object-- of the Heart (hṛdaya-trikoṇa-madhu-māṃsala-ullāsaḥ). || 14 ||
ज्ञानं क्रियेति द्वयोरपि प्रथमोन्मेषे सदाशिवो देवः ।
द्वितीयाया उल्लेखे द्वितीयः स भवतीश्वरो नाम ॥१५॥
jñānaṃ kriyeti dvayorapi prathamonmeṣe sadāśivo devaḥ |
dvitīyāyā ullekhe dvitīyaḥ sa bhavatīśvaro nāma || 15 ||
Though (api) in the Primordial Unfoldment (prathama-unmeṣe) of the pair (iti…dvayoḥ) (called) Jñāna or Knowledge (jñānam) (and) Kriyā or Action (kriyā), Deva or the God (devaḥ) is Sadāśiva (sadāśivaḥ). In the appearance (ullekhe) of the second --i.e. of Kriyā-- (dvitīyāyāḥ), the (saḥ) second (dvitīyaḥ) exists (bhavati) as (nāma) Īśvara (īśvaraḥ). || 15 ||
ज्ञाता स आत्मा ज्ञेयस्वभावश्च लोकव्यवहारः ।
एकरसां संसृष्टि यत्र गतौ सा खलु निस्तुषा विद्या ॥१६॥
jñātā sa ātmā jñeyasvabhāvaśca lokavyavahāraḥ |
ekarasāṃ saṃsṛṣṭi yatra gatau sā khalu nistuṣā vidyā || 16 ||
The (saḥ) Self (ātmā) is the Knower (jñātā), and (ca) the condition of the known (jñeya-svabhāvaḥ) is the worldly course (loka-vyavahāraḥ). Where (yatra) the two abide (together) (gatau) appearing (saṃsṛṣṭi) as a unified taste (of them) --i.e. when Knower and the known are not different-- (eka-rasām), is (called) Pure (nistuṣā…sā…khalu) Vidyā or Knowledge (vidyā). || 16 ||
एकरसे स्वभावे उद्भावयन्ती विकल्पशिल्पानि ।
मायेति लोकपतेः परमस्वतन्त्रस्य मोहनी शक्तिः ॥१७॥
ekarase svabhāve udbhāvayantī vikalpaśilpāni |
māyeti lokapateḥ paramasvatantrasya mohanī śaktiḥ || 17 ||
The diversified appearance of thoughts (vikalpa-śilpāni) arises (udbhāvayantī) in one’s Essential Nature (sva-bhāve) (Which) has one taste --i.e. It has one taste or the same for everyone, or it is composed of the unity of all pairs of opposites-- (eka-rase). Māyā (māyā…iti) is the delusive (mohanī) power (śaktiḥ) of the Supreme Freedom (parama-svatantrasya) of the Lord of the world (loka-pateḥ). || 17 ||
सर्वकरः सर्वज्ञः पूर्णो नित्योऽसंकुचश्च ।
विपरीत इव महेशो याभिस्ता भवन्ति पञ्चशक्तयः ॥१८॥
sarvakaraḥ sarvajñaḥ pūrṇo nityo'saṃkucaśca |
viparīta iva maheśo yābhistā bhavanti pañcaśaktayaḥ || 18 ||
Maheśa, the Great Lord (mahā-īśaḥ), is All-doing (sarva-karaḥ), All-knowing (sarva-jñaḥ), Full (pūrṇaḥ), Endless (nityaḥ) and (ca) Unlimited (asaṃkucaḥ). These (attributes represent) the (tāḥ) five Śakti-s --i.e. Cit, Ānanda, Icchā, Jñāna and Kriyā-- (pañca-śaktayaḥ). (Though He) appears as (iva) the opposite (of these) (viparītaḥ) by means of these (Powers in the form of kañcuka-s) (yābhiḥ). || 18 ||
य एष विश्वनाटकशैलूषः शुद्धसंविच्छम्भुः ।
वर्णकपरिग्रहमयी तस्य दशा कापि पुरुषो भवति ॥१९॥
ya eṣa viśvanāṭakaśailūṣaḥ śuddhasaṃvicchambhuḥ |
varṇakaparigrahamayī tasya daśā kāpi puruṣo bhavati || 19 ||
He (eṣaḥ) who (yaḥ) is the Dancer or the Actor of (this) universal dance (called manifestation of roles as false-I-s) (viśva-nāṭaka-śailūṣaḥ), is Śambhu (śambhuḥ), Pure Consciousness (śuddha-saṃvit). His (tasya) particular (kā…api) condition (daśā) (which) consists of perceiving the drama (of the world) (varṇaka-parigraha-mayī) is (bhavati) (called) the puruṣa or limited being (puruṣaḥ). || 19 ||
ज्ञानक्रियामायानां गुणानां सत्त्वरजस्तमस्स्वभावानाम् ।
अविभागावस्थायां तत्त्व प्रकृतिरिति शाम्भवी शक्तिः ॥२०॥
jñānakriyāmāyānāṃ guṇānāṃ sattvarajastamassvabhāvānām |
avibhāgāvasthāyāṃ tattva prakṛtiriti śāmbhavī śaktiḥ || 20 ||
The qualities like sattva or light, rajas or passion and tamas or darkness have Jñāna, Kriyā and Māyā or Knowledge, Action and Illusion as their essence (guṇānām…sattva-rajas-tamaḥ-sva-bhāvānām…jñāna-kriyā-māyānām). The tattva (tattvam) called (iti) Prakṛti (prakṛtiḥ) (is the reality) of their undivided nature (avibhāgā-avasthāyām), (and it is) the Power (śaktiḥ) (which) belongs to Śambhu (śāmbhavī). || 20 ||
कल्लोलायमानानि सदा हृदयाम्बुनिधौ त्रीणि करणानि ।
आकर्षन्तीदन्तां तत्राहन्तां चात्रार्पयन्ति ॥२१॥
kallolāyamānāni sadā hṛdayāmbunidhau trīṇi karaṇāni |
ākarṣantīdantāṃ tatrāhantāṃ cātrārpayanti || 21 ||
The triad (trīṇi) of causes (karaṇāni), perpetually (sadā) waving (kallolāyamānāni) in the Ocean of the Lotus of the Heart --i.e. Consciousness-- (hṛdaya-ambu-nidhau), attracts (ākarṣanti) There (tatra) ‘that-ness’ --i.e. objectivity-- (idantā) and (ca) ‘I-ness’ --i.e. limited subjectivity-- (ahantām), (and then) obtain (ārpayanti) That --i.e. it offers all these to the Heart, as both attain rest There-- (atra). || 21 ||
हृदयस्थितस्य विभोर्विषयालोको विशृङ्खलो भवति ।
ज्ञानेन्द्रियदीपेषु निजनिजगोलाग्रनित्यलग्नेषु ॥२२॥
hṛdayasthitasya vibhorviṣayāloko viśṛṅkhalo bhavati |
jñānendriyadīpeṣu nijanijagolāgranityalagneṣu || 22 ||
For the All-pervading Lord (hṛdaya-sthitasya) (Who is) resting in the Heart of Consciousness (hṛdaya-sthitasya), appearance of objects -composing the world- (viṣaya-ālokaḥ) is (bhavati) not limited --i.e. expands without limitation of ‘separateness’-- (viśṛṅ-khalaḥ) in the lights of cognitive organs (jñāna-indriya-dīpeṣu) continuously scattered through the cavity of the ears, etc. in the form of their respective objects (nija-nija-gola-agra-nitya-lagneṣu). || 22 ||
भवन्ति करणानि पञ्च खलु कर्मप्रधानानि लोकनाथस्य ।
स्पन्दते स्वैरं यैर्जनो जडाद्विलक्षणो भवन् ॥२३॥
bhavanti karaṇāni pañca khalu karmapradhānāni lokanāthasya |
spandate svairaṃ yairjano jaḍādvilakṣaṇo bhavan || 23 ||
The causes (karaṇāni) are (bhavanti) primarily the five organs of actions (karma-pradhānāni…pañca…khalu) of the Lord of the universe (loka-nāthasya). It vibrates --i.e. exists-- (spandate) according to His Will (svairam), and through them (yaiḥ), the limited (janaḥ) being (bhavan) (remains) different (vilakṣaṇaḥ) from the created --i.e. from the world-- (jaḍāt). || 23 ||
विश्वोद्यानविरूढानि गन्धप्रमुखानि सुगन्धीनि पुष्पाणि ।
पञ्चाप्याजिघ्रन्क्रीडति त्रैलोक्यधूर्त्तो देवः ॥२४॥
viśvodyānavirūḍhāni gandhapramukhāni sugandhīni puṣpāṇi |
pañcāpyājighrankrīḍati trailokyadhūrtto devaḥ || 24 ||
The tricky Lord of the three worlds --i.e. subject, cognition and object-- (trailokya-dhūrttaḥ…devaḥ) plays (krīḍati) the ‘act of smelling’ --i.e. perceiving-- (ājighran) the five (pañca…api) fragrant --i.e. enjoyable-- (sugandhīni) flowers (puṣpāṇi) like smell, etc. --i.e. all the sense objects-- (gandha-pramukhāni) (which are) blossoming in the garden of the universe (viśva-udyāna-virūḍhāni). || 24 ||
स्त्यानस्य क्रमवशादिक्षुरसस्येव शिवप्रकाशस्य ।
गुडपिण्डा इव पञ्चापि भूतानि मधुरतां न मुञ्चन्ति ॥२५॥
styānasya kramavaśādikṣurasasyeva śivaprakāśasya |
guḍapiṇḍā iva pañcāpi bhūtāni madhuratāṃ na muñcanti || 25 ||
The Light of Śiva (śiva-prakāśasya) remains (styānasya) the (same even) under the influence of succession (krama-vaśāt) (in the form of) the five (pañca…api) gross elements (bhūtāni) just like the juice of the sugarcane (ikṣu-rasasya…iva) (which) does not lose (muñcanti) its sweetness (when it forms) (madhura-tām) a lump of sugar (guḍa-piṇḍāḥ…iva). || 25 ||
सर्वस्य भुवनविभ्रमयन्त्रोल्लासस्य तन्तुवल्लिव ।
विमर्शसरम्भमयी उज्जृम्भते शम्भोर्महाशक्तिः ॥२६॥
sarvasya bhuvanavibhramayantrollāsasya tantuvalliva |
vimarśasarambhamayī ujjṛmbhate śambhormahāśaktiḥ || 26 ||
The Great Śakti (mahā-śaktiḥ) of Śambhu (śambhoḥ) embodies the Activity of Awareness (vimarśa-sarambha-mayī) (, and) arises (ujjṛmbhate) like a creeper (tantuvalliva) to manifest the whole universe (that) operates like a machine (sarvasya…bhuvana-vibhrama-yantra-ullāsasya). || 26 ||
यदध्वनां च षट्कं तत्र प्रकाशार्थलक्षणमर्धम् ।
विमर्शशब्दस्वभावमर्धमिति शिवस्य यामलोल्लासः ॥२७॥
yadadhvanāṃ ca ṣaṭkaṃ tatra prakāśārthalakṣaṇamardham |
vimarśaśabdasvabhāvamardhamiti śivasya yāmalollāsaḥ || 27 ||
(And) (ca) (out of) the sixfold (group) (ṣaṭkam...yad) of the ’paths’ (adhvanā), three --lit. the half-- (ardham) are characterized by the (meaning of the) word ’Prakāśa’ or ’Light’ (prakāśa-artha-lakṣaṇam). The (other) half (ardham) represents the Essential Nature of the word ’Vimarśa’ or ’Awareness’ (vimarśa-śabda-svabhāvam). The twofold (nature) of Śiva takes place (śivasya...yāmala-ullāsaḥ) this way (iti). || 27 ||
आलेख्यविशेष इव गजवृषभयोर्द्वयः प्रतिभासः ।
एकस्मिन्नप्यार्थे शिवशक्तिविभागकल्पनां कुर्मः ॥२८॥
ālekhyaviśeṣa iva gajavṛṣabhayordvayaḥ pratibhāsaḥ |
ekasminnapyārthe śivaśaktivibhāgakalpanāṃ kurmaḥ || 28 ||
Just as (we can identify) the appearance (prati-bhāsaḥ) of an elephant and of a bull (gaja-vṛṣabhayoḥ…dvayaḥ) when the image is painted in an ambiguous way (ālekhya-viśeṣaḥ); (similarly), we create (kurmaḥ) imaginative distinction between Śiva and Śakti (śiva-śakti-vibhāga-kalpanām) for the same effect (ekasmin…api…arthe). || 28 ||
तिलमात्रेऽपि शरीरे प्रेक्षध्वं कीटस्यैतावती शक्तिः ।
सा स्वच्छन्दश्रियो विश्वशरीरस्य कियती भवतु ॥२९॥
tilamātre'pi śarīre prekṣadhvaṃ kīṭasyaitāvatī śaktiḥ |
sā svacchandaśriyo viśvaśarīrasya kiyatī bhavatu || 29 ||
Just see (prekṣadhvam) the power (śaktiḥ) in the body (śarīre) of a worm (kīṭasya) tiny as a sesam seed (tila-mātre…api). How great is (kiyatī…bhavatu) (then) such (etāvatī) Power (sā) in the case of the Free Lord (Whose) (svacchanda-śriyaḥ) Body is the universe (viśva-śarīrasya)? || 29 ||
विश्वोन्मेषदशायां देशिकनाथस्य यावान्प्रसरः ।
कललावस्थायां स्थितोऽपि विश्वनिमेषेऽपि तावान्भवति ॥३०॥
viśvonmeṣadaśāyāṃ deśikanāthasya yāvānprasaraḥ |
kalalāvasthāyāṃ sthito'pi viśvanimeṣe'pi tāvānbhavati || 30 ||
The expansion (prasaraḥ) of the (Power of the) Guiding Lord (deśika-nāthasya) during the manifestation of the universe (viśva-unmeṣa-daśāyām) is (bhavati) as great as (yāvān…tāvān) in its embryonic state (kalala-avasthāyām…sthitaḥ…api) when the universe is withdrawn (viśva-nimeṣe…api). || 30 ||
त्रिपुटीमयं खलु समस्तं तत्र च ज्ञेये ज्ञातरि च समम् ।
दृढग्रन्थिर्ज्ञानकला कलयति त्रैलोक्यमेकलम् ॥३१॥
tripuṭīmayaṃ khalu samastaṃ tatra ca jñeye jñātari ca samam |
dṛḍhagranthirjñānakalā kalayati trailokyamekalam || 31 ||
The whole (samastam) world is threefold (tripuṭī-mayam…khalu), and (ca) there (tatra), the cognizer (jñātari) and (ca) the cognized (jñeye) are the same (samam). The firm joint (between them) (dṛḍha-granthiḥ) is cognition (jñāna-kalā) (, which) alone (ekalam) gives rise (kalayati) to the triplet --i.e. perception makes difference between the perceiver and the perceived, and this way we experience a threefold world-- (trailokyam). || 31 ||
कः सद्भावविशेषः कुसुमाद्भवति गगनकुसुमस्य ।
यत्स्फुरणानुप्राणो लोकः स्फुरणं च सर्वसामान्यम् ॥३२॥
kaḥ sadbhāvaviśeṣaḥ kusumādbhavati gaganakusumasya |
yatsphuraṇānuprāṇo lokaḥ sphuraṇaṃ ca sarvasāmānyam || 32 ||
What (kaḥ) essential difference (sat-bhāva-viśeṣaḥ) exists (bhavati) between the ‘flower of the sky’ --i.e. imagination-- (gagana-kusumasya) and (a real) flower --i.e. external objects-- (kusumāt) if (ca) the Vibration (sphuraṇam) (of Consciousness, which) animates the world (yat-sphuraṇa-anuprāṇaḥ…lokaḥ), is the same in everything (sarva-sāmānyam)? || 32 ||
माणिक्यमरकतयोः इव भावाभावयोर्भेदप्रतिभासम् ।
एकरसोऽ न्योन्यं द्वयोरप्युन्मार्ष्टि स्फुरणसंभेदः ॥३३॥
māṇikyamarakatayoḥ iva bhāvābhāvayorbhedapratibhāsam |
ekaraso' nyonyaṃ dvayorapyunmārṣṭi sphuraṇasaṃbhedaḥ || 33 ||
The appearance of the difference (bheda-pratibhāsam) between ‘existence’ and ‘non-existence’ (bhāva-abhāvayoḥ) is like (iva) (the difference between) ruby and emerald (māṇikya-marakatayoḥ). Despite their difference (dvayoḥ…api), (they) look the same (ekarasaḥ) (when) they receive (unmārṣṭi) each other’s light by putting them close together (sphuraṇa-saṃbhedaḥ…anyonyam). || 33 ||
अण्डमये निजपिण्डे पीठे स्फुरन्ति करणदेव्यः ।
प्रस्फुरति च परमशिवो ज्ञाननिधिस्तासां मध्ये ॥३४॥
aṇḍamaye nijapiṇḍe pīṭhe sphuranti karaṇadevyaḥ |
prasphurati ca paramaśivo jñānanidhistāsāṃ madhye || 34 ||
The Goddesses of the senses (karaṇa-devyaḥ) vibrate (sphuranti) in the Pīṭha --i.e. the Seat of Power-- (pīṭhe) (that is) one’s own body (nija-piṇḍe), the cosmic egg (aṇḍa-maye); and (ca) Paramaśiva (parama-śivaḥ) Vibrates (prasphurati) in their (tāsām) Center (madhye) as the receptacle of all perceptions (jñāna-nidhiḥ). || 34 ||
स तत्रार्चनीयो विमर्शपुष्पाधिवाससुरभिभिः ।
चित्तचषकार्पितैर्वेद्यसुधावीरपाणवस्तुभिः ॥३५॥
sa tatrārcanīyo vimarśapuṣpādhivāsasurabhibhiḥ |
cittacaṣakārpitairvedyasudhāvīrapāṇavastubhiḥ || 35 ||
There (tatra), He (saḥ) is to be adored (arcanīyaḥ) with flowers (and) perfumes (oils, etc., which represent) ‘Vimarśa’ or ‘Awareness’ (vimarśa-puṣpa-ādhivāsa-surabhibhiḥ), (and also with) the encouraging drink of warriors --i.e. liquor-- (that is) the nectar of sense-objects (vedya-sudhā-vīrapāṇa-vastubhiḥ) offered in the mind (, which) acts as the cup (for offering) (citta-caṣaka-arpitaiḥ). || 35 ||
श्रीपीठपञ्चवाहनेत्रत्रयवृन्दचक्राणि स्मरत ।
स्मरत च गुरूणां पङ्क्तिं पञ्च च शक्तीः सृष्टिप्रमुखाः ॥३६॥
śrīpīṭhapañcavāhanetratrayavṛndacakrāṇi smarata |
smarata ca gurūṇāṃ paṅktiṃ pañca ca śaktīḥ sṛṣṭipramukhāḥ || 36 ||
We conjure up --i.e. will teach-- (smarata) the Vṛndacakram or the Wheel of Totality, the ‘Three eyes’, the ‘Five flows’ (and) the Venerable Pītḥa or the Seat of Power (śrī-pīṭha-pañca-vāha-netra-traya-vṛnda-cakrāṇi). And we also conjure up (smarata…ca) the lineage (paṅktim) of Guru-s (gurūṇām) and (ca) the Five (pañca) Powers (śaktīḥ) beginning with Sṛṣṭi or Manifestation (sṛṣṭi-pramukhāḥ). || 36 ||
पीठे कला नव पञ्चैव पञ्चवाहपदव्याम् ।
सप्तदश फालनेत्रे द्वादश षोडश चान्यनेत्रयोः ॥३७॥
pīṭhe kalā nava pañcaiva pañcavāhapadavyām |
saptadaśa phālanetre dvādaśa ṣoḍaśa cānyanetrayoḥ || 37 ||
The Pīṭha (pīṭhe) is ninefold (kalā…nava), the Fivefold Flow (pañca-vāha-padavyām) is fivefold (pañca…eva), the Lotus-eye --i.e. the middle eye-- (phāla-netre) is seventeenfold (sapta-daśa), the other two eyes (anya-netrayoḥ) are twelvefold (dvādaśa) and (ca) sixteenfold (, respectively) (ṣoḍaśa). || 37 ||
प्रकटितपञ्चस्कन्धे चतुष्षष्टिर्भवन्ति वृन्दचक्रे ।
न खलु मण्डले गुरूणां नियमो नियमातिलङ्घिनां युक्तः ॥३८॥
prakaṭitapañcaskandhe catuṣṣaṣṭirbhavanti vṛndacakre |
na khalu maṇḍale gurūṇāṃ niyamo niyamātilaṅghināṃ yuktaḥ || 38 ||
In the multitude of the unfold fivefold (prakaṭita-pañca-skandhe) (Nature that is called) the Vṛndacakram (vṛnda-cakre), there are (bhavanti) Sixty-four (Siddha-s, but) (catuṣṣaṣṭiḥ) there is no (na…khalu) limitation on the number (niyamaḥ) of Guru-s (gurūṇām) (Who) have leapt beyond all limitations (niyama-atilaṅghinām) there (maṇḍale). || 38 ||
सृष्टौ दश कलाः स्थितौ द्वाविंशतिर्भवन्ति शक्तयः ।
एकादश संहारे त्रयोदश तास्तुरीय-पर्वणि ॥३९॥
sṛṣṭau daśa kalāḥ sthitau dvāviṃśatirbhavanti śaktayaḥ |
ekādaśa saṃhāre trayodaśa tāsturīya-parvaṇi || 39 ||
Sṛṣṭi or Manifestation (sṛṣṭau) has (bhavanti) ten (daśa), Sthiti or Maintenance has twenty-two (dvāviṃśatiḥ) powers (kalāḥ…śaktayaḥ). Saṃhāra or Withdrawal (saṃhāre) has eleven (ekādaśa), (and the number of) powers (tāḥ) in the Fourth member (called) Turīya (turīya-parvaṇi) is thirteen (trayodaśa). || 39 ||
भासायां न विकल्पः स्फुरति स्फुरदेकनिष्कलश्रियाम् ।
यदि प्रतिबिम्बगत्या स्फुरति परं षोडशाधिका देवी ॥४०॥
Bhāsāyāṃ na vikalpaḥ sphurati sphuradekaniṣkalaśriyām |
yadi pratibimbagatyā sphurati paraṃ ṣoḍaśādhikā devī || 40 ||
In Bhāsā or Supreme Light (bhāsāyām) (, which is) the Sole Radiance (of Freedom) without parts (sphurat-eka-niṣkala-śriyām), no thought (na vikalpaḥ) exists (sphurati). If (yadi) the Goddess (devī) Vibrates (sphurati…param) as Reflection (pratibimbagatyā) (, She is) beyond the sixteen --i.e. Bhāsā is the Seventeenth Kalā-- (ṣoḍaśādhikā). || 40 ||
सृष्टेः पञ्चमकला भासेति जनो गणयति व्यवधानम् ।
सृष्टेर्मूलकन्दो भासा भासायाः पल्लवः सृष्टिः ॥४१॥
sṛṣṭeḥ pañcamakalā bhāseti jano gaṇayati vyavadhānam |
sṛṣṭermūlakando bhāsā bhāsāyāḥ pallavaḥ sṛṣṭiḥ || 41 ||
Worldly people (janaḥ) count (gaṇayati) Bhāsā or Supreme Light (bhāsā…iti) as the fifth (pañcama-kalā) among the divisions (vyavadhānam) of manifestation (sṛṣṭeḥ). (But in real sense) Bhāsā (bhāsā) is the Root (mūla-kandaḥ) of manifestation (sṛṣṭeḥ) (and) Its (bhāsāyāḥ) sprout (pallavaḥ) is manifestation (itself) (sṛṣṭiḥ). || 41 ||
निजबलनिभालनमेव वरिवस्या सा च दुर्लभा लोके ।
सुलभानि विश्वपतेरासवताम्बूलगन्धपुष्पाणि ॥४२॥
nijabalanibhālanameva varivasyā sā ca durlabhā loke |
sulabhāni viśvapaterāsavatāmbūlagandhapuṣpāṇi || 42 ||
And (ca) (true) Devotion or Adoration (varivasyā…sā) is hard to achieve (durlabhā) in the world (loke), (as It is) only (eva) ‘Awareness of one’s own Power’ (nija-bala-nibhālanam). (But) it is easy (to adore) (sulabhāni) the Lord of the universe (viśva-pateḥ) with flowers, perfumes, betel leaves (and) distilled spirit (āsava-tāmbūla-gandha-puṣpāṇi). || 42 ||
विम्रष्टुं निजसत्त्वं विभवे कार्यओन्मुखे स्तिमितेऽपि ।
बाह्यवृत्तान्तानां भङ्गः प्राणस्य संयमो ज्ञेयः ॥४३॥
vimraṣṭuṃ nijasattvaṃ vibhave kāryaonmukhe stimite'pi |
bāhyavṛttāntānāṃ bhaṅgaḥ prāṇasya saṃyamo jñeyaḥ || 43 ||
To be aware (vimraṣṭum) of one’s Reality (nija-sattvam) during objective awareness (vibhave…kārya-unmukhe) and (api) when that is tranquilled (stimite), unification of breath (prāṇasya…saṃyamaḥ) is to be understood (jñeyaḥ), (as it) puts an end (bhaṅgaḥ) to external events (bāhya-vṛttāntānām). || 43 ||
शोषो मलस्य नाशो दाह एतस्य वासनोच्छेदः ।
आप्लावनं तनूनां ज्ञानसुधासेकनिर्मिता शुद्धिः ॥४४॥
śoṣo malasya nāśo dāha etasya vāsanocchedaḥ |
āplāvanaṃ tanūnāṃ jñānasudhāsekanirmitā śuddhiḥ || 44 ||
Regarding bodies (tanūnām), ‘drying it’ (śoṣaḥ) is the destruction (nāśaḥ) of bonds (malasya), ‘devouring it’ (dāhaḥ) is eliminating its vāsanā-s or impressions (etasya…vāsanā-ucchedaḥ). ‘Bathing it’ (āplāvanam) (, which leads to) ‘purity’ (śuddhiḥ), is accomplished by ‘sprinkling it with the Knowledge (of the Self)’ (jñāna-sudhāseka-nirmitā). || 44 ||
अविकल्पतया मर्शो विकल्पवर्गस्याङ्गसन्नाहः ।
अर्घ्यं वेद्यविलासः पुष्पाणि स्वभावपोषका भावाः ॥४५॥
avikalpatayā marśo vikalpavargasyāṅgasannāhaḥ |
arghyaṃ vedyavilāsaḥ puṣpāṇi svabhāvapoṣakā bhāvāḥ || 45 ||
‘Tying the parts of the body’ --i.e. aṅganyāsa-- (aṅga-sat-nāhaḥ) is thoughtless (avikalpatayā) awareness (marśaḥ) of the collection of thoughts (vikalpa-vargasya). ‘Water of offering’ (arghyam) is the play or manifestation of objects (vedya-vilāsaḥ), (while) flowers (puṣpāṇi) nourish (our) Essential Nature (svabhāva-poṣakāḥ…bhāvāḥ). || 45 ||
पूर्णाहन्तायां मुखे विश्वविकल्पाङ्कुराणां विक्षेपम् ।
मन्त्रोल्लेखविशुद्धंपूर्णं कुलबिन्दुतर्पणं भणामः ॥४६॥
pūrṇāhantāyāṃ mukhe viśvavikalpāṅkurāṇāṃ vikṣepam |
mantrollekhaviśuddhaṃpūrṇaṃ kulabindutarpaṇaṃ bhaṇāmaḥ || 46 ||
Relinquish (vikṣepam) of the shoots of thoughts composing the world (viśva-vikalpa-aṅkurāṇām) (takes place) when (one) is oriented (mukhe) towards Pure Subjectivity (pūrṇāhantāyām). We hold (bhaṇāmaḥ) the viewpoint that “perfect (pūrṇam) satisfaction of Śakti and Śiva” (kula-bindu-tarpaṇam) is purification through intuition of Mantra (mantra-ullekha-viśuddham). || 46 ||
यो यस्य भावयोगस्तस्य खलु स एव देवता भवति ।
तद्भावभाविता अभिलषितं तथा फलन्ति प्रतिमाः ॥४७॥
yo yasya bhāvayogastasya khalu sa eva devatā bhavati |
tadbhāvabhāvitā abhilaṣitaṃ tathā phalanti pratimāḥ || 47 ||
Only that becomes the ‘deity’ (tasya…khalu…saḥ…eva…devatā…bhavati) to which we are attached (yaḥ…yasya…bhāva-yogaḥ). Being attached to that (tat-bhāva-bhāvitā) is ‘desire’ (abhilaṣitam), and this way (tathā) the fruit (pratimāḥ) (is the desired thing which) sprouts (phalanti). || 47 ||
चित्रं न लिखति चित्रं चित्रकरः पश्यत लिखति तच्चित्रम् ।
तद्भणत कुत्र योग्या कर्तुं द्वयोरपि देवताबुद्धिः ॥४८॥
citraṃ na likhati citraṃ citrakaraḥ paśyata likhati taccitram |
tadbhaṇata kutra yogyā kartuṃ dvayorapi devatābuddhiḥ || 48 ||
Understand (paśyata): a painting (citram) doesn’t paint (na…likhati) a painting (citram), (since) the painter (citrakaraḥ) paints (likhati) that painting (tat…citram). Tell me (bhaṇata): in these two (dvayoḥ…api), where (kutra) to put (kartum…yogyā) the Awareness of the Deity (devatā-buddhiḥ)? || 48 ||
मननमयी निजविभवे निजसङ्कोचे भये त्राणमयी ।
कवलितविश्वविकल्पा अनुभूतिः कापि मन्त्रशब्दार्थः ॥४९॥
mananamayī nijavibhave nijasaṅkoce bhaye trāṇamayī |
kavalitaviśvavikalpā anubhūtiḥ kāpi mantraśabdārthaḥ || 49 ||
Reflection (manana-mayī) on one’s omnipresence (nija-vibhave) (and) protection (trāṇa-mayī) from the fear (bhaye) of one’s limitation (nija-saṅkoce). (This) indescribable (kā…api) awareness (anubhūtiḥ) (, in which) the notion about (the duality) of the universe is devoured (kavalita-viśva-vikalpā), is the meaning of the word ‘Mantra’ (mantra-śabda-arthaḥ). || 49 ||
वैखरिका नाम क्रिया ज्ञानमयी भवति मध्यमा वाक् ।
इच्छा पुनः पश्यन्ती सूक्ष्मा सर्वासां समरसा वृत्तिः ॥५०॥
vaikharikā nāma kriyā jñānamayī bhavati madhyamā vāk |
icchā punaḥ paśyantī sūkṣmā sarvāsāṃ samarasā vṛttiḥ || 50 ||
Vaikharī or bodily speech (vaikharikā) is (nāma) Kriyā or Activity (kriyā). Madhyamāvāk (madhyamā…vāk) or the middle --i.e. mental speech or cognition-- is (bhavati) Jñāna or Knowledge (jñānamayī). Icchā or Will --i.e. the subject-- (icchā…punaḥ) is ‘Paśyantī (paśyantī). The active awareness (vṛttiḥ) (in which) all these (sarvāsām) have one taste (samarasā) (is called) Sūkṣmā or Subtle (Speech) (sūkṣmā). || 50 ||
आनन्दोल्लासश्रीः क्षुल्लकिताष्टमहासिद्धिसौभाग्या ।
दृश्यते यत्र दशायां सैव देवस्य सर्वमुद्राः ॥५१॥
ānandollāsaśrīḥ kṣullakitāṣṭamahāsiddhisaubhāgyā |
dṛśyate yatra daśāyāṃ saiva devasya sarvamudrāḥ || 51 ||
The Beauty of the Splendour of the Bliss (of Consciousness) (ānanda-ullāsa-śrīḥ) puts an end to the charm of the eight siddhi-s or supernatural powers (kṣullakitāṣṭa-mahā-siddhi-saubhāgyā). The universal seal (sarva-mudrāḥ) of God (devasya) is realized (dṛśyate) only in that State (yatra…daśāyām…sā…eva). || 51 ||
हृदयस्थानप्ररूढो विमर्शकल्पद्रुमो महाशाखः ।
पुष्प्यति भोगश्रियां फलति च निष्कलसुखोत्सवालोकम् ॥५२॥
hṛdayasthānaprarūḍho vimarśakalpadrumo mahāśākhaḥ |
puṣpyati bhogaśriyāṃ phalati ca niṣkalasukhotsavālokam || 52 ||
The heavenly tree of Awareness (vimarśa-kalpa-drumaḥ) with Its great branches (mahāśākhaḥ) is fully grown in the Abode of the Heart (hṛdaya-sthāna-prarūḍhaḥ). (It) blossoms (puṣpyati) as the beauty of enjoyment (bhogaśriyām) and (ca) (Its) fruit (phalati) is the Light of Joy (made of) undivided happiness (niṣkala-sukha-utsavālokam). || 52 ||
क्रमिको भवति न देवस्तस्य कथं कालकल्मषस्पर्शः ।
नित्यनिरावरणस्यापि को जीवतो मोक्षप्रत्यूहः ॥५३॥
kramiko bhavati na devastasya kathaṃ kālakalmaṣasparśaḥ |
nityanirāvaraṇasyāpi ko jīvato mokṣapratyūhaḥ || 53 ||
God (devaḥ) has no (bhavati…na) succession (kramikaḥ). How could (katham) He (tasya) be touched by the dirt of Time (kāla-kalmaṣa-sparśaḥ)? And (api) what (kaḥ) is (then) the obstacle for Liberation (mokṣa-pratyūhaḥ) for someone (jīvataḥ) (who) is constantly unveiled (nitya-nirāvaraṇasya)? || 53 ||
यत्किमपि येन केनापि रूपेण यत्र कुत्रापि किं नास्ति ।
तस्मादात्मा नित्यस्थिरः क्षणभङ्ग एवास्थिरो भवति ॥५४॥
yatkimapi yena kenāpi rūpeṇa yatra kutrāpi kiṃ nāsti |
tasmādātmā nityasthiraḥ kṣaṇabhaṅga evāsthiro bhavati || 54 ||
Where (yatra…kutra…api) (and) in what form (yena…kena…api…rūpeṇa) would not exist (na asti) that which exists (yat…kim…api)? Therefore (tasmāt), the Self (ātmā) is constantly changeless (nitya-sthiraḥ). Change (asthiraḥ) appears (bhavati) only (eva) when (the notion of) impermanence (arises) (kṣaṇa-bhaṅgaḥ). || 54 ||
नन्वात्मनः प्रियार्थं सर्वस्य प्रियत्वं भणति श्रुतिः ।
तस्मादानन्दस्वभाव आत्मा मुक्तोऽमुक्तो वा ॥५५॥
nanvātmanaḥ priyārthaṃ sarvasya priyatvaṃ bhaṇati śrutiḥ |
tasmādānandasvabhāva ātmā mukto'mukto vā || 55 ||
It is a fact (nanu) that Revelation (śrutiḥ) says (bhaṇati): love for the whole world (priyatvam) is Love (priyārtham) of the Self (ātmanaḥ); therefore (tasmāt), free (muktaḥ) or (vā) fastened (amuktaḥ), the Self’s (ātmā) Essential Nature is Bliss (ānanda-svabhāvaḥ). || 55 ||
यदि निजहृदयोल्लासं निर्णेतुं नित्यनिष्कलमिच्छा ।
मध्यतुटिस्त्रुटितव्यास्तङ्गतयोः सोमसूर्ययोः ॥५६॥
yadi nijahṛdayollāsaṃ nirṇetuṃ nityaniṣkalamicchā |
madhyatuṭistruṭitavyāstaṅgatayoḥ somasūryayoḥ || 56 ||
If (yadi) one has a desire (icchā) to investigate (nirṇetum) the undivided (and) constant (nitya-niṣkalam) blossoming of one’s Heart (nija-hṛdaya-ullāsam), (it is to be done) in between (madhya-tuṭiḥ) the moon and the sun (soma-sūryayoḥ) (, of which) diversity sets (There) (truṭitavya-astaṅgatayoḥ). || 56 ||
स्थूलतरेष्वपि प्रेक्षध्वं भूतेषु खस्य निष्कलावस्थाम् ।
षट्त्रिशिंकातिलङ्घी कीदृशो भवतु सोमनाथः सः ॥५७॥
sthūlatareṣvapi prekṣadhvaṃ bhūteṣu khasya niṣkalāvasthām |
ṣaṭtriśiṃkātilaṅghī kīdṛśo bhavatu somanāthaḥ saḥ || 57 ||
You should see the undivided state (niṣkalāvasthām) of the Sky (of Consciousness) (khasya) in everything (bhūteṣu), even (api) in the grossest elements (sthūlatareṣu). What (kīdṛśaḥ) is (bhavatu) (then the nature) of the (saḥ) Lord of the moon --i.e. of objects-- (soma-nāthaḥ) (Who) transcends the thirty-six tattva-s (ṣaṭtriṃśikātilaṅghī)? || 57 ||
ये कुलकुम्भसुधासवपानमहोत्सवसुखे प्रवर्तन्ते ।
ते खलु विकल्पाङ्कुरान्रसिका उपदंष्टुं प्रगल्भन्ते ॥५८॥
ye kulakumbhasudhāsavapānamahotsavasukhe pravartante |
te khalu vikalpāṅkurānrasikā upadaṃṣṭuṃ pragalbhante || 58 ||
Only (khalu) those (te) enlightened ones (rasikāḥ) who (ye) take delight (pravartante) in the Great Joy of Drinking the Nectar (residing) in the cup of Totality (kula-kumbha-sudhā-āsava-pāna-mahā-utsava-sukhe) are capable (pragalbhante) of cutting (upadaṃṣṭum) the shoots of thoughts (vikalpa-aṅkurān). || 58 ||
हन्त मुखं प्रतिबिम्बतु प्रतिबिम्बयतु तथा तदपि दर्पणः ।
दर्पणः पुनर्यस्मिन् प्रतिबिम्बति सोऽपि ज्ञातव्यः ॥५९॥
hanta mukhaṃ pratibimbatu pratibimbayatu tathā tadapi darpaṇaḥ |
darpaṇaḥ punaryasmin pratibimbati so'pi jñātavyaḥ || 59 ||
Oh (hanta)! (When) a face (mukham) is reflected in (a mirror,) (pratibimbatu) and (tathā) even that (tat…api) mirror (darpaṇaḥ) is reflected again (pratibimbayatu), this (second) mirror (darpaṇaḥ…punaḥ) which (yasmin) reflects (pratibimbati) (the first mirror) is that (saḥ…api) which is to be known --i.e. the second mirror reflects the first (ordinary) mirror, and this second Mirror is the Freedom of the Lord, Who is Consciousness-- (jñātavyaḥ). || 59 ||
अविकारोभयपार्श्वे चाषपिञ्जसदृक्षेऽर्थे ।
अन्तर्मुखो योगी बहिर्मुख इति कल्पना कुतः ॥६०॥
avikārobhayapārśve cāṣapiñjasadṛkṣe'rthe |
antarmukho yogī bahirmukha iti kalpanā kutaḥ || 60 ||
From where does (kutaḥ) the idea (iti…kalpanā) of an introverted (antar-mukhaḥ) or an extroverted (bahir-mukhaḥ) yogī (comes) (yogī), if this case is like the confusing patterns of the blue jay (cāṣa-piñja-sadṛkṣe…arthe) (-of which) feathers are the same on both wings (avikāra-ubhaya-pārśve)-? || 60 ||
योगी जागरस्वप्नसौषुप्ततुरीयपर्वपरिपाटिम् ।
चित्रामिव मणिमालां विमर्शसूत्रैकगुम्फितामुद्वहति ॥६१॥
yogī jāgarasvapnasauṣuptaturīyaparvaparipāṭim |
citrāmiva maṇimālāṃ vimarśasūtraikagumphitāmudvahati || 61 ||
The yogī (yogī) wears (udvahati) the sequence of wakefulness, dreaming, deep-sleep and the Fourth State (jāgara-svapna-sauṣupta-turīya-parva-paripāṭim) as a rosary of different gems (citrām...iva...maṇimālām), (since those) are strung together by a single thread (called) Self-awareness (vimarśa-sūtra-eka-gumphitām). || 61 ||
उल्लोकानन्दसुधाशीधुरसोद्वेजितेन हृदयेन ।
अभिलषति लोकयात्रातिन्तिणिचर्वणरसान्तरं योगी ॥६२॥
ullokānandasudhāśīdhurasodvejitena hṛdayena |
abhilaṣati lokayātrātintiṇicarvaṇarasāntaraṃ yogī || 62 ||
The yogī’s (yogī) heart (hṛdayena) is afflicted with the Taste of the Nectar of Blossoming Bliss (ulloka-ānanda-sudhā-śīdhu-rasa-udvejitena), (so he) has a desire (abhilaṣati) to enjoy a different taste, the sourness of worldly course (lokayātrā-tintiṇi-carvaṇa-rasa-antaram). || 62 ||
याभिर्गृह्णाति योगी करणप्रणालीभिर्विषयसौख्यानि ।
निजहृदयोद्वमनशीलाभिः स्फुरणमयं ताभिः करोति त्रैलोक्यम् ॥६३॥
yābhirgṛhṇāti yogī karaṇapraṇālībhirviṣayasaukhyāni |
nijahṛdayodvamanaśīlābhiḥ sphuraṇamayaṃ tābhiḥ karoti trailokyam || 63 ||
(This way,) the yogī (yogī), fills out (karoti) the three worlds (trailokyam) with Splendour (sphuraṇa-mayam) through those (tābhiḥ) channels of the senses (karaṇa-praṇālībhiḥ) by which (yābhiḥ) (he) enjoys (gṛhṇāti) sense-objects (viṣaya-saukhyāni), (as such senses) emit his own Heart (that is Consciousness) (nija-hṛdaya-udvamana-śīlābhiḥ). || 63 ||
यथा तव स्थितिस्तथैवास्स्व निश्चिन्त इति खलु प्रतिष्ठितोऽर्थः ।
तत्राप्यस्ति विवेक एवमुपदिशति तस्य कोऽन्यः ॥६४॥
yathā tava sthitistathaivāssva niścinta iti khalu
pratiṣṭhito'rthaḥ |
tatrāpyasti viveka evamupadiśati tasya ko'nyaḥ || 64 ||
“Remain as you are without thinking (yathā…tava…sthitiḥ…tathā…eva…āssva niścintaḥ)”. This (iti…khalu) is the goal (arthaḥ) established (pratiṣṭhitaḥ), and then (tatra) awareness (vivekaḥ) exists (asti) this way (evam). Who (kaḥ) else (anyaḥ) (other than the Self) would teach (upadiśati) this to him --i.e. to the yogī-- (tasya)? || 64 ||
अहो संसारसुखातिशयः अहो सुलभं मोक्षमार्गसौभाग्यम् ।
त्रुटितातङ्ककलङ्का अहो शिवयोगिनां यामली सिद्धिः ॥६५॥
aho saṃsārasukhātiśayaḥ aho sulabhaṃ mokṣamārgasaubhāgyam |
truṭitātaṅkakalaṅkā aho śivayogināṃ yāmalī siddhiḥ || 65 ||
Ah (aho…aho…aho)! Marked by the dissolution of the mind’s affliction (truṭita-ātaṅka-kalaṅkā), the two attributes (yāmalī) of Self-realization (siddhiḥ) of those who are united with Śiva (śiva-yoginām) (are) the Glory of the Path of Freedom (mokṣa-mārga-saubhāgyam) (that is) easily accessible --i.e. natural-- (sulabham), (and) the eminence of the enjoyment of worldly course --i.e. happiness even within saṃsāra-- (saṃsāra-sukha-atiśayaḥ). || 65 ||
क्षणमात्रस्पृष्टेनाप्यमृतस्वभावेनानेन भावेन ।
सर्वोत्तिर्णः सर्वः सर्वचिरं लभते सर्वसौभाग्यम् ॥६६॥
kṣaṇamātraspṛṣṭenāpyamṛtasvabhāvenānena bhāvena |
sarvottirṇaḥ sarvaḥ sarvaciraṃ labhate sarvasaubhāgyam || 66 ||
Even (api) by just a single touch (kṣaṇa-mātra-spṛṣṭena) of this Essential Nature of the Nectar of Immortality (amṛta-svabhāvena…anena…bhāvena), everyone (sarvaḥ) transcends everything (sarva-uttirṇaḥ) (and) attains (labhate) Universal (and) Perpetual Glory (sarva-saubhāgyam…sarva-ciram). || 66 ||
गूढाद्गूढतरो भवति स्फुटादपि स्फुटतर एषः ।
देशिककटाक्षपाते पक्षः प्रथमो न भवति धन्यानाम् ॥६७॥
gūḍhādgūḍhataro bhavati sphuṭādapi sphuṭatara eṣaḥ |
deśikakaṭākṣapāte pakṣaḥ prathamo na bhavati dhanyānām || 67 ||
“This (eṣaḥ) is (bhavati) the most hidden (gūḍhāt…gūḍha-taraḥ), but also the clearest (sphuṭāt…api…sphuṭataraḥ)”. The first (prathamaḥ) option (pakṣaḥ) does not exist (na…bhavati) in fortunate ones (dhanyānām) when the Glance --i.e. Grace-- of the Master descends (deśika-kaṭākṣa-pāte). || 67 ||
आस्तामन्या विद्या चतुःस्रोतसामपि सागराणामिव ।
एनमेवामृतमयं मथ्नाति मन्थानभैरवो देवः ॥६८॥
āstāmanyā vidyā catuḥsrotasāmapi sāgarāṇāmiva |
enamevāmṛtamayaṃ mathnāti manthānabhairavo devaḥ || 68 ||
Churning Bhairava (manthāna-bhairavaḥ) (, Who is) God (devaḥ), churns (mathnāti) only (eva) this (enam) (Reality) Full of Nectar (amṛta-mayam) as (He churns) (iva) the oceans (sāgarāṇām) of the four waves --i.e. many Doctrines that teach the four waves of Awareness-- (catuḥ-srotasām), and (api) (no) other (anyā) knowledge (vidyā). || 68 ||
हन्त रहस्यं भणामो मुढा मा भ्रमत गर्भगोलेषु ।
अत्यासन्नं हृदयं पर्यालोचयत तस्योद्योगम् ॥६९॥
hanta rahasyaṃ bhaṇāmo muḍhā mā bhramata garbhagoleṣu |
atyāsannaṃ hṛdayaṃ paryālocayata tasyodyogam || 69 ||
Ah (hanta)! We told (bhaṇāmaḥ) the Secret (rahasyam) oh confused ones (muḍhā)! don’t (mā) wander (bhramata) in caves of wombs (garbha-goleṣu). Investigate (paryālocayata) the Heart (hṛdayam) with effort (tasya…udyogam), (as It is) so close (ati-āsannam). || 69 ||
एनमेव महार्थं युद्धारम्भे पाण्डुपुत्रस्य ।
षोडशसहस्रशक्तिर्देव उपदिशति माधव इति शिवम् ॥७०॥
enameva mahārthaṃ yuddhārambhe pāṇḍuputrasya |
ṣoḍaśasahasraśaktirdeva upadiśati mādhava iti śivam || 70 ||
Only (eva) this (enam) is the Mahārtha (mahārtham) (what) Mādhava -the God (devaḥ) of sixteen thousand śakti-s- (ṣoḍaśa-sahasra-śaktiḥ) teaches (upadiśati) to the son of Pāṇḍu --i.e. Arjuna-- (pāṇḍu-putrasya) in the beginning of the battle (yuddha-ārambhe). Let there be Welfare to all (it…śivam)! || 70 ||
॥श्रीमहार्थमञ्जरी समाप्ता॥
|| śrīmahārthamañjarī samāptā ||
|| The Venerable Mahārthamañjarī or the Effloresence of the Great Reality (śrī-mahā-artha-mañjarī) is complete (samāptā) ||
Sanskrit source:
Trivandrum Sanskrit Serioes TSS-066
