Mahārthasūtralaghuvṛttiḥ
Short commentary on the Mahārthasūtrāṇi
योजनं परमेश्वरीष्टमेव कल्याणं ॥१॥
Yojanaṃ parameśvarīṣṭameva kalyāṇaṃ || 1 ||
The Good Fortune (kalyāṇam) (called) ‘the Act of Union’ --i.e. yoga-- (yojanam) is desired only by the Power of the Supreme Lord (parama-īśvarī-iṣṭam). || 1 ||
योगमर्गः परमेश्वरस्य दानमहैतुकीकरुणारूपेण परमेश्वरीकृतया
लौकिकेभ्यः । वियोगरूपक्षोभस्थिता यतस्ते वियुक्ताः स्वात्मना तु तमन्यतां
विश्वं बोधन्ति पुनः कृत्रिमात्मानं स्वात्मानमेतत्तत्क्षोभ एव । अतो योगमार्गो
दत्तः कल्याणानां स च योजनं तत्प्रसादत एव यत्स्वपरभावभेदनाशनम् ।
एतच्छिवनाथमर्गः स्यादद्वयार्चनरूपीह ॥१॥
Yogamargaḥ parameśvarasya dānamahaitukīkaruṇārūpeṇa parameśvarīkṛtayā laukikebhyaḥ | Viyogarūpakṣobhasthitā yataste viyuktāḥ svātmanā tu tamanyatāṃ viśvaṃ bodhanti punaḥ kṛtrimātmānaṃ svātmānametattatkṣobha eva | Ato yogamārgo dattaḥ kalyāṇānāṃ sa ca yojanaṃ tatprasādata eva yatsvaparabhāvabhedanāśanam | Etacchivanāthamargaḥ syādadvayārcanarūpīha || 1 ||
The Path of Yoga (yoga-margaḥ) is the Gift (dānam) of the Supreme Lord (parama-īśvarasya) for worldly beings (laukikebhyaḥ) in the form of (His) Causeless Compassion (ahaitukī-karuṇā-rūpeṇa) performed by Parameśvarī, the Supreme Mistress, His Supreme Power (parama-īśvarī-kṛtayā). They --i.e. worldly beings-- (te) rest in confusion (which) appears as ‘viyoga’ or ‘separation’ (viyoga-rūpa-kṣobha-sthitāḥ), because (yataḥ) (they) are separated (viyuktāḥ) from their own Selves (svātmanā); and (tu) (consequently,) consider (bodhanti) It --i.e. their own Selves-- (tam) as the universe (viśvam) (which embodies) the ‘state of differentiation’ --lit. otherness-- (anyatām); moreover (punaḥ), (they consider) their created self (kṛtrima-ātmānam) as (their) real Self (sva-ātmānam), (and) this (etat) is their mere confusion (tat-kṣobha…eva).
Therefore (ataḥ), the Path of Yoga (yoga-mārgaḥ) is given (dattaḥ) to fortunate ones (kalyāṇānām), and (ca) it is (called) (saḥ) ‘yojanam’ or the ‘act of union’ (yojanam) (, which takes place) only (eva) by His Grace (tat-prasādataḥ), (and) which (yat) is (nothing but) the ‘Destruction of the duality between ‘oneself’ and ‘others’ (sva-para-bhāva-bheda-nāśanam). Here (iha), assuming the form of praising non-duality (advaya-arcana-rūpi), this (etat) is the Path of Lord Śiva (śiva-nātha-margaḥ…syāt). || 1 ||
धारणाध्यानाभ्यास आत्मधामावेशानुकरणमवश्यकार्यम् ॥२॥
Dhāraṇādhyānābhyāsa ātmadhāmāveśānukaraṇamavaśyakāryam || 2 ||
The repeated practice of concentration (and) meditation (dhāraṇā-dhyāna-abhyāsaḥ) is imitation of the act of entering the Abode of the Self (ātmā-dhāma-āveśa-anukaraṇam), (and) it is a necessary act to be done (avaśya-kāryam). || 2 ||
योगमर्गो मुख्यश एकाग्रातानुसरणं च धारणाध्यान उपाय उपक्रन्तॄणां
योगिनाम् । उपेया तु शिवसमता यदा योगी स्वात्मसंस्थितः सदा शिवनाथवत्तथा
योगमार्गे शैवे’ वश्यकार्यमात्मधामावेशानुकरणम् । आत्मधामेह सावस्था यस्यां
शिवः स्वं स्वात्मानमेकीकरोति । योजने तथा शक्तिर्योगिना शिवमनुकारयत्येवं
च सादितः संकुचेत्तदा विकसेत् । तस्याः संकोचनमहंतारूपबीजानुसरणं
ग्राह्यवर्जनात्मकं धारणाध्यानसमाधिरूपि तदा त्रयातीते सा विकासरूपिणी
परमात्मना संयुज्यते । संकोचविकासरूपयोजनमपि क्रीडात्मकं यावच्छिवो’
च्युतः सदा परमार्थतः । एतत्प्रत्यभिज्ञा योगमार्गार्थः शैवे ॥२॥
Yogamargo mukhyaśa ekāgrātānusaraṇaṃ ca dhāraṇādhyāna upāya upakrantṝṇāṃ yoginām | Upeyā tu śivasamatā yadā yogī svātmasaṃsthitaḥ sadā śivanāthavattathā yogamārge śaive’ vaśyakāryamātmadhāmāveśānukaraṇam | Ātmadhāmeha sāvasthā yasyāṃ śivaḥ svaṃ svātmānamekīkaroti | Yojane tathā śaktiryoginā śivamanukārayatyevaṃ ca sāditaḥ saṃkucettadā vikaset | Tasyāḥ saṃkocanamahaṃtārūpabījānusaraṇaṃ grāhyavarjanātmakaṃ dhāraṇādhyānasamādhirūpi tadā trayātīte sā vikāsarūpiṇī paramātmanā saṃyujyate | Saṃkocavikāsarūpayojanamapi krīḍātmakaṃ yāvacchivo’ cyutaḥ sadā paramārthataḥ | Etatpratyabhijñā yogamārgārthaḥ śaive || 2 ||
The Path of Yoga (yoga-margaḥ) is mainly (mukhyaśaḥ) about pursuing ‘one-pointedness’ (ekāgrātā-anusaraṇam), and (ca) concentration and meditation (dhāraṇā-dhyāne) are the methods to follow (upāyaḥ) in the case of beginner (upa-krantṝṇām) yogī-s (yoginām). The goal which is to be striven after (by such methods) (upeyā…tu) is ‘Identity with Śiva’ (śiva-samatā), in which (yatra) the yogī (yogī) is firmly resting in his own Self (svātmā-saṃsthitaḥ) without any break (sadā) (just) like Lord Śiva Himself (śiva-nātha-vat). Therefore (tathā), in the Śaiva Path of Yoga (yoga-mārge…śaive), ‘Imitation of the act of entering the Abode of the Self’ (ātmā-dhāma-āveśa-anukaraṇam) is inevitable (avaśya-kāryam). Here (iha), ‘Ātmadhāma’ or the ‘Abode of the Self’ (ātmā-dhāma) is That (sā) State (avasthā), in which (yasyām) Śiva (śivaḥ) identifies (ekī-karoti) Himself (svam) with His own Self (instead of with the limited self like in the case of worldly beings) (sva-ātmānam).
In ‘Yojana’ or ‘the Act of Union’ (yojane), Śakti (śaktiḥ) thus (tathā) forces the yogī (yoginā) to imitate Śiva (anukārayati…śivam); and this way (evam…ca), She (sā), at first (āditaḥ), contracts (Herself) (saṃkucet), then (tadā) expands (vikaset). Her (tasyāḥ) ‘act of contraction’ (saṃkocanam) is the act of pursuing the Bīja or Seed (of the universe, which Bīja) assumes the form of ‘Ahaṃtā’ or ‘Subjectivity (of the Self)’ (aham-tā-rūpa-bīja-anusaraṇam); (hence, this act) is characterized by the ‘rejection of objects’ (grāhya-varjana-ātmakam). (Such process) appears as ‘dhāraṇā, dhyāna and samādhi’ or ‘concentration, meditation and spiritual absorption or trance’ (dhāraṇā-dhyāna-samādhi-rūpi). Then (tadā), beyond this triad (traya-atīte), She (sā) takes the form of ‘Expansion’ (vikāsa-rūpiṇī), (and) Unites (saṃyujyate) with the Supreme Self (paramātmanā).
Though (api) the ‘Act of Union’ appearing in the form of ‘contraction and expansion (of Śakti)’ (saṃkoca-vikāsa-rūpa-yojanam) is playful (krīḍā-ātmakam); meanwhile (yāvat), Śiva (śivaḥ) does not change --i.e. He remains immovable-- (acyutaḥ) at all (sadā), in real sense (parama-arthataḥ). Recognition of this (Truth) (etat-pratyabhijñā) is the Goal of the Path of Śaiva Yoga (yoga-mārga-arthaḥ…śaive). || 2 ||
धारणा स्वप्रयत्नधरणम् ॥३॥
Dhāraṇā svaprayatnadharaṇam || 3 ||
Dhāraṇā or ‘concentration’ (dhāraṇā) is the act of maintaining one’s own effort (sva-prayatna-dharaṇam). || 3 ||
धारणा प्रोक्ताद्याकृतिर्बिजावधानरूपक्रमस्य । बीजमहंविमर्शरूपं
सर्वस्मिन्सदोदितमपि तद्गूढं चित्तकोलाहले । तथोपाया धारणा
यत्रैकमत्युत्पतनं क्रमतः । योगी ग्राह्यमेकम् धारयेत्पुनः पुनः ।
यतश्चित्तं विकारलक्षनं योगी स यः स्थैर्यान्वेषी प्रयत्नसंभृतः । तथापि
धारणा क्रियात्मिका दुष्करापि कार्यानिश्चिन्त्या ॥॥
Dhāraṇā proktādyākṛtirbijāvadhānarūpakramasya | Bījamahaṃvimarśarūpaṃ sarvasminsadoditamapi tadgūḍhaṃ cittakolāhale | Tathopāyā dhāraṇā yatraikamatyutpatanaṃ kramataḥ | Yogī grāhyamekam dhārayetpunaḥ punaḥ | Yataścittaṃ vikāralakṣanaṃ yogī sa yaḥ sthairyānveṣī prayatnasaṃbhṛtaḥ | Tathāpi dhāraṇā kriyātmikā duṣkarāpi kāryāniścintyā || ||
As it is already said (proktā), ‘dhāraṇā’ or ‘concentration’ (dhāraṇā) is the initial phase (ādya-ākṛtiḥ) of the process (which) is consisting of ‘Attention to the Seed’ (bija-avadhāna-rūpa-kramasya). (Such) ‘Seed’ (bījam) is ‘Self-awareness’ (aham-vimarśa-rūpam), (which) is (tat) always arisen (sadā-uditam) in everyone (sarvasmin), but (api) concealed (gūḍham) in the confusing noise of one’s mind (citta-kolāhale). Therefore (tathā), the method (here) (upāyā) is called ‘dhāraṇā’ or ‘concentration’ (dhāraṇā), in which (yatra) the development of one-pointed mind (takes place) (eka-mati-utpatanam) gradually (kramataḥ). A Yogī (yogī) should hold (dhārayet) (only) one (ekam) object (grāhyam) again (punaḥ) and again --i.e. repeatedly-- (punaḥ), because (yataḥ) the nature of mind is ‘changing’ (vikāra-lakṣanam…cittam), a yogī (yogī) is (saḥ) someone who (yaḥ) is furnished with ‘effort’ --i.e. who is making an effort-- (prayatna-saṃbhṛtaḥ) (and) seeking firmness (in his mind) (sthairya-anveṣī). Nevertheless (tathā…api), ‘concentration’ (dhāraṇā) is though (api) hard (duṣkarā), (it) is characterized by ‘activity’ (kriyā-ātmikā), (which means:) it is to be done (kāryā), and not something to think about (aniścintyā). || 3 ||
ध्याने स्वशक्त्या धरणमुपकृतम् ॥४॥
Dhyāne svaśaktyā dharaṇamupakṛtam || 4 ||
In dhyāna or ‘meditation’ (dhyāne), concentration (dharaṇam) is supported (upakṛtam) by one’s own Śakti or Power (sva-śaktyā). || 4 ||
ध्याने योगी धारणाप्राप्तावस्थां ध्यायति । स एव यः स्वशक्त्यभिविष्टः शक्तो
ध्यातुं ध्यानाकृतौ । धारणा बीजावधानप्रगमनसृष्टिः स्मृइता ध्यानं च
तत्स्थितिः । ध्याने धारणामुपकरोति स्वशक्तिस्तथा योग्युन्मेषिणं नवं
विमर्शमिति ध्यानं स्वयं ध्यायेद्वा ध्याने तिष्ठेत्स्वशक्तिवशतः ॥४॥
Dhyāne yogī dhāraṇāprāptāvasthāṃ dhyāyati | Sa eva yaḥ svaśaktyabhiviṣṭaḥ śakto dhyātuṃ dhyānākṛtau | Dhāraṇā bījāvadhānapragamanasṛṣṭiḥ smṛitā dhyānaṃ ca tatsthitiḥ | Dhyāne dhāraṇāmupakaroti svaśaktistathā yogyunmeṣiṇaṃ navaṃ vimarśamiti dhyānaṃ svayaṃ dhyāyedvā dhyāne tiṣṭhetsvaśaktivaśataḥ || 4 ||
In ‘dhyāna’ or ‘meditation’ (dhyāne), the yogī (yogī) should meditate (dhyāyati) on that state (which) arises from the act of ‘dhāraṇā‘ or ‘concentration’ (dhāraṇā-prāpta-avasthām). Only (eva) someone (saḥ) who (yaḥ) is penetrated by his own Śakti --i.e. in whom Śakti appears-- (sva-śakti-abhiviṣṭaḥ) is capable of (śaktaḥ) contemplating (dhyātum) in the phase (called) ‘dhyāna’ (dhyāna-ākṛtau). ‘Dhāraṇā‘ or ‘concentration’ (dhāraṇā) is to be known (smṛitā) as ‘sṛṣṭi’ or ‘manifestation’ --i.e. initial phase-- of the ‘Process which is leading to the Attention to the Seed’ (bīja-avadhāna-pragamana-sṛṣṭiḥ); and (ca) ‘dhyāna’ or ‘meditation’ (dhyānam) is its ‘sthiti’ or ‘maintenance’ (tat-sthitiḥ).
In Dhyāna (dhyāne), ‘concentration’ (dhāraṇām) is assisted (upakaroti) by one’s own Śakti (sva-śaktiḥ); therefore (tathā), the yogī (yogī) should contemplate (dhyāyet) on the ‘newly (navam) arising (unmeṣiṇam) awareness (vimarśam)’ (which) is (iti) ‘dhyāna’ (dhyānam) itself (svayam), or to put differently (vā), (in dhyāna, the yogin) should remain (tiṣṭhet) in dhyāna --i.e. in that condition that arose-- (dhyāne) under the influence of his own Śakti (sva-śakti-vaśataḥ). This (etat) is the nature of effort (prayatna-rūpam) in the phase called ‘dhyāna’ or ‘meditation’ (dhyāna-ākṛtau). || 4 ||
उभयो भक्तिचोदितः ॥५॥
Ubhayo bhakticoditaḥ || 5 ||
Both (ubhayaḥ) are inspired by Devotion (bhakti-coditaḥ). || 5 ||
धारणाध्याने भक्तिचोदिते यतो लौकिकानां विकारात्मिकाबाह्यताभिलाष एव ।
महामतयो योगिनो’ प्यन्तर्मुखीभावाभिलाषिनो भक्तिवशतः । यथोक्तं
श्रीविज्ञानभैरवे
भक्त्युद्रेकाद्विरक्तस्य यादृशी जायते मतिः ।
सा शक्तिः शाङ्करी नित्यं भावयेत्तां ततः शिव इति॥
॥५॥
Dhāraṇādhyāne bhakticodite yato laukikānāṃ vikārātmikābāhyatābhilāṣa eva | Mahāmatayo yogino’ pyantarmukhībhāvābhilāṣino bhaktivaśataḥ | Yathoktaṃ śrīvijñānabhairave
Bhaktyudrekādviraktasya yādṛśī jāyate matiḥ |
Sā śaktiḥ śāṅkarī nityaṃ bhāvayettāṃ tataḥ śiva iti ||
|| 5 ||
Dhāraṇā or ‘concentration’ and Dhyāna or ‘meditation’ (dhāraṇā-dhyāne) are inspired by Devotion (bhakti-codite) because (yataḥ) worldly beings (laukikānām) (have) desire only for extroversion (which) is characterized by ‘changing’ (vikāra-ātmikā-bāhyatā-abhilāṣaḥ…eva). But (api) yogī-s or spiritual aspirants (yoginaḥ) have great understanding --i.e. developed intellect-- (mahā-matayaḥ), (as they) are desirous of introversion (antar-mukhī-bhāva-abhilāṣinaḥ) under the influence of ‘Devotion’ (bhakti-vaśataḥ). As it is said (yathā-uktam) in Venerable Vijñānabhairava (śrī-vijñāna-bhairave):
“ (In someone who) is detached (from everything but God) (viraktasya) because of the Aboundance of Devotion (bhakti-udrekāt), that (sā) intellectual (condition) (matiḥ) rises (jāyate) which (yādṛśī) is Śāṅkarī --i.e. and not at all mere ‘intellect‘-- (śāṅkarī) (Who is) the Śakti (of Śiva Himself) (śaktiḥ). One should contemplate (bhāvayet) on Her (tām) without any break (nityam), then (tataḥ) (the State of) Śiva (takes place) (śivaḥ…iti). || ”
|| 5 ||
भक्तिर्नाथेच्छासंक्रमणं योगिने ॥६॥
Bhaktirnāthecchāsaṃkramaṇaṃ yogine || 6 ||
Devotion (bhaktiḥ) is transference of the Lord’s Will (nātha-icchā-saṃkramaṇam) to the yogin (yogine). || 6 ||
सेच्छा नाथस्य या योगिभ्यः संक्रमिता भक्तिरित्यभिधीयते ।
भक्तिसम्भृतयोग्येवं स्वशक्त्या योजनस्य भाजनं क्रियते तथा
धारणाद्यभ्यासस्तस्मिन्प्रसूयते ॥६॥
Secchā nāthasya yā yogibhyaḥ saṃkramitā bhaktirityabhidhīyate | Bhaktisambhṛtayogyevaṃ svaśaktyā yojanasya bhājanaṃ kriyate tathā dhāraṇādyabhyāsastasminprasūyate || 6 ||
That (sā) Will (icchā) of the Lord (nāthasya) Which (yā) is transmitted (saṃkramitā) to yogī-s (yogibhyaḥ) is (iti) called (abhidhīyate) ‘Bhakti’ or ‘Devotion’ (bhaktiḥ). A yogī who is furnished with devotion (bhakti-sambhṛta-yogī) this way (evam) is turned (kriyate) into the receptacle (bhājanam) of ‘the act of union’ (yojanasya) by his own Śakti (sva-śaktyā); therefore (tathā), the practice of concentration, etc. (dhāraṇā-ādi-abhyāsaḥ) rises (prasūyate) in him (tasmin). || 6 ||
समाधिस्तयात्मावेशः स्फुटेत्पीठस्थितापराहन्ता ज्ञानम् ॥७॥
Samādhistayātmāveśaḥ sphuṭetpīṭhasthitāparāhantā jñānam || 7 ||
Samādhi (samādhiḥ) bursts open (sphuṭet) through That --i.e. through Devotion-- (tayā) as ‘Ātmāveśa’ or ‘Absorption into the Self’ (ātmā-āveśaḥ). (It is) ‘Knowledge’ (jñānam) (of) Supreme I-ness resting in the Pīṭha or the Seat of Śakti (pīṭha-sthitā-parā-ahantā). || 7 ||
धारणा यदि सृष्टिः स्याद्ध्यानं च स्थितिस्तथा समाधिः संहारो यो
ध्येयस्योपसंहरणं ध्यायिन्यात्मावेशरूपं ।
एतच्छिवसंवित्स्याच्छक्तिपीठस्थिता यदा योगिनि पराहन्ता पातिता ।
कश्चिदभक्तस्तु न भजत ईदृशं संहरणं समाधिरूपं यथाविधि ।
एतदुक्तं सर्वतन्त्रेषु शैवेषु यथाविज्ञानभैरवे
इत्येतत्कथितं देवि परमामृतमुत्तमम् ।
एतच्च नैव कस्यापि प्रकाश्यं तु कदाचन॥
परशिष्ये खले क्रूरे ‘भक्ते गुरुपादयोः ।
निर्विकल्पमतीनां तु वीराणामुन्नतात्मनाम्॥
भक्तानां गुरुवर्गस्य दातव्यं निर्विशङ्कयेति ।
॥७॥
Dhāraṇā yadi sṛṣṭiḥ syāddhyānaṃ ca sthitistathā samādhiḥ saṃhāro yo dhyeyasyopasaṃharaṇaṃ dhyāyinyātmāveśarūpaṃ | Etacchivasaṃvitsyācchaktipīṭhasthitā yadā yogini parāhantā pātitā | Kaścidabhaktastu na bhajata īdṛśaṃ saṃharaṇaṃ samādhirūpaṃ yathāvidhi | Etaduktaṃ sarvatantreṣu śaiveṣu yathāvijñānabhairave
Ityetatkathitaṃ devi paramāmṛtamuttamam |
Etacca naiva kasyāpi prakāśyaṃ tu kadācana ||
Paraśiṣye khale krūre ‘bhakte gurupādayoḥ |
Nirvikalpamatīnāṃ tu vīrāṇāmunnatātmanām ||
Bhaktānāṃ guruvargasya dātavyaṃ nirviśaṅkayeti |
|| 7 ||
If (yadi) dhāraṇā or concentration (dhāraṇā) is (syāt) ‘manifestation’ (of such Process) (sṛṣṭiḥ), and dhyāna or meditation (dhyānam) is (its) ‘maintenance’ (sthitiḥ), then (tathā) samādhi or absorption (samādhiḥ) is ‘dissolution’ (saṃhāraḥ), which (means) (yaḥ) an ‘act of withdrawal’ (upasaṃharaṇam) of the object of meditation (dhyeyasya) into the meditator (dhyāyini), (and this is) the ‘nature of ‘Ātmāveśa’ or ‘Absorption to the Self’ (ātmā-veśa-rūpam). Resting in the Seat of Power --i.e. of Self-awareness-- (śakti-pīṭha-sthitā), this (etat) is (syāt) the Consciousness of Śiva (śiva-saṃvit), in which (yadā) Supreme I-ness (parāhantā) is poured (pātitā) into the yogin (yogini). But (tu) according to the precepts (yathāvidhi), someone (kaścid) who is not devoted (abhaktaḥ) does not (na) partake (bhajate) in such (īdṛśam) ‘dissolution’ (saṃharaṇam) (which) appears in the form of ‘samādhi’ (samādhi-rūpam). This (etat) is said (uktam) in all the Tantra-s of Śiva (sarva-tantreṣu…śaiveṣu), just as in Vijñānabhairava (yathā-vijñāna-bhairave):
“This (iti…etat) Supreme and Most Exalted Nectar (parama-āmṛtam…uttamam) has been explained (kathitam) oh Devī (devi)! And (ca) this (etat) is not at all (na…eva) to be revealed (prakāśyam…tu) to anyone (kasya…api) at any time (kadācana) (who is) a disciple of other (doctrines) (paraśiṣye), (or to those who are) mischievous (khale) (and) cruel (krūre) (and) not devoted (abhakte) to the Feet of their Master --i.e. to those who are unworthy of these teachings-- (guru-pādayoḥ). But (tu) to those elevated (unnatā-ātmanām) heroes (vīrāṇām) whose mind is free from the fluctuations of different opinions (nirvikalpa-matīnām) (and) devoted to the lineage of Masters (bhaktānām…guru-vargasya), (these teachings) are to be given (dātavyam) confidently (nirviśaṅkayā…iti).”
|| 7 ||
स्वात्मास्मद्रूपः सर्वस्मिन्समश्चक्रेश्वरो नाथः शिवः ॥८॥
Svātmāsmadrūpaḥ sarvasminsamaścakreśvaro nāthaḥ śivaḥ || 8 ||
One’s own Self (sva-ātmā) (, Who) is the same (samaḥ) in everyone (sarvasmin), is Śiva (śivaḥ), the Lord (nāthaḥ). (He is) the Master of the Wheels (cakra-īśvaraḥ), (and) shines as the Grammatical First Person (asmad-rūpaḥ). || 8 ||
समाधौ समावेशात्मके स्वात्मा प्रकाशितो यो शिवनाथः स्वयं चक्रेश्वरः ।
तद्रूपमभिन्नं सर्वस्मिमँल्लौकिकेषु वा योगिषु वा । सदासौ जिघ्रति रसति
पश्यति स्पृषति शृणोति लास्यं चक्राणां त्वच्युतस्तिष्ठति । तथासौ स्वस्वभावो’
पि निःस्वभावस्तु सर्वदास्मद्रूपः पराहन्तात्मकः ॥८॥
Samādhau samāveśātmake svātmā prakāśito yo śivanāthaḥ svayaṃ cakreśvaraḥ | Tadrūpamabhinnaṃ sarvasmim̐llaukikeṣu vā yogiṣu vā | Sadāsau jighrati rasati paśyati spṛṣati śṛṇoti lāsyaṃ cakrāṇāṃ tvacyutastiṣṭhati | Tathāsau svasvabhāvo’ pi niḥsvabhāvastu sarvadāsmadrūpaḥ parāhantātmakaḥ || 8 ||
In samādhi (samādhau) (which is) characterized by ‘Samāveśa’ or ‘Absorption’ (samāveśa-ātmake), one’s own Self (sva-ātmā) is revealed (prakāśitaḥ), Which (yaḥ) is Lord Śiva (śiva-nāthaḥ) Himself (svayam), the Lord of all the Wheels (cakra-īśvaraḥ). His Nature (tat-rūpam) is the same (abhinnam) in everyone (sarvasmin), be it a worldly person (laukikeṣu) or (vā…vā) spiritual aspirant (yogiṣu). He (asau) always (sadā), smells (jighrati), tastes (rasati), sees (paśyati), touches (spṛṣati) (and) hears (śṛṇoti) the dance (lāsyam) of the wheels (cakrāṇām), but (tu) (He) remains (tiṣṭhati) without any change (acyutaḥ). He (asau) is thus (tathā) one’s True Nature (sva-sva-bhāvaḥ), though (api) (He is) devoid of peculiarities (niḥsvabhāvaḥ…tu), (because He) is always (sarvadā) shining as the Grammatical First Person (asmad-rūpaḥ) (which is nothing) but Supreme I-ness --i.e. the Reality of ‘I Am’ or ‘I Exists’ plainly-- (parāhantā-ātmakaḥ). || 8 ||
स्वशक्तिस्तस्याहंविमर्शः ॥९॥
Svaśaktistasyāhaṃvimarśaḥ || 9 ||
One’s own Śakti or Power (sva-śaktiḥ) is His (tasya) Self-awareness (aham-vimarśaḥ). || 9 ||
अहंचेतो विमर्शस्तु तस्य शक्तिरित्यभिधीयते यतो’ सौ शक्तस्तया विश्वं तु
कर्तुम् । शक्तिरपि शिवाभिन्ना सा पृथगुक्ता तथैवोष्मस्तद्वृत्तिपरिज्ञानाय ।
शक्तिस्तस्याहंविमर्शश्च तेन तस्मिन्सर्वं तदभिन्नं कृतं
तथाहंविमर्शस्तत्स्वातन्त्र्यम् ॥९॥
Ahaṃceto vimarśastu tasya śaktirityabhidhīyate yato’ sau śaktastayā viśvaṃ tu kartum | Śaktirapi śivābhinnā sā pṛthaguktā tathaivoṣmastadvṛttiparijñānāya | Śaktistasyāhaṃvimarśaśca tena tasminsarvaṃ tadabhinnaṃ kṛtaṃ tathāhaṃvimarśastatsvātantryam || 9 ||
His (tasya) Self-Consciousness (aham-cetaḥ) or (tu) Awareness (vimarśaḥ) is called (iti…abhidhīyate) Śakti --lit. capability-- (śaktiḥ), because (yataḥ) He (asau) is capable of (śaktaḥ) creating (kartum) the universe (viśvam…tu) through Her (tayā). Though (api) Śakti (śaktiḥ) is not different from Śiva (śiva-abhinnā), She (sā) is mentioned separately (pṛthak-uktā) for the sake of perfect understanding of Their activities (tat-vṛtti-parijñānāya), just like in the case of (tathā…eva) heat (and fire) (uṣmaḥ).
Śakti (śaktiḥ) is His (tasya) Self-awareness (then) (aham-vimarśaḥ), and (ca) through Her (tena) (and) in Her --i.e. through and in Self-awareness-- (tasmin) everything (sarvam) is created (kṛtam) without being different or separated from Him/Her (tat-abhinnam); therefore (tathā), Self-awareness (aham-vimarśaḥ) is His Freedom (tat-svātantryam). || 9 ||
तस्याः प्रपञ्चो विश्वं तत्समकेन्द्रचक्राणां घनः ॥१०॥
Tasyāḥ prapañco viśvaṃ tatsamakendracakrāṇāṃ ghanaḥ || 10 ||
Her (tasyāḥ) Expansion (prapañcaḥ) is the universe (viśvam), composed (ghanaḥ) of Her concentrical Wheels (tat-samakendra-cakrāṇām). || 10 ||
विश्वं चक्रेश्वर्याः शक्त्याः प्रपञ्चः समकेन्द्रचक्रवृन्दरूपेण । विश्वबीजं
केन्द्रं तथाहंविमर्शस्तु शक्तिर्न विश्वे स्थिता यतो विश्वं शक्तिमयं सर्वदा
तथैवापो न समुद्रे भवति तु समुद्र आपोमयः स्वयम् । अतो विश्वं
साक्षाच्छक्तिनाम ॥१०॥
Viśvaṃ cakreśvaryāḥ śaktyāḥ prapañcaḥ samakendracakravṛndarūpeṇa | Viśvabījaṃ kendraṃ tathāhaṃvimarśastu śaktirna viśve sthitā yato viśvaṃ śaktimayaṃ sarvadā tathaivāpo na samudre bhavati tu samudra āpomayaḥ svayam | Ato viśvaṃ sākṣācchaktināma || 10 ||
The universe (viśvam) is the Expansion (prapañcaḥ) of Śakti (śaktyāḥ) (Who is also called) Cakreśvarī or the Mistress --i.e. Awareness-- of the Lord of the Wheels (cakra-īśvaryāḥ), in the form of a multitude of concentrical Wheels (sama-kendra-cakra-vṛnda-rūpeṇa). The Seed of the universe (viśva-bījam) is the Center (kendram); hence (tathā), Self-awareness (ahaṃ-vimarśaḥ) or (tu) Śakti (śaktiḥ) does not (na) exist (sthitā) in the universe (viśve), because (yataḥ) the universe (viśvam) is made of Her (śakti-mayam) always (sarvadā), just like (tathā…eva) water (āpaḥ) does not (na) exist (bhavati) in the ocean (samudre), since (tu) the ocean (samudraḥ) itself (svayam) is made of water (āpas-mayaḥ). Hence (ataḥ), ‘viśvam’ or ‘universe’ (viśvam) in front of one’s eyes is (sākṣāt) (simply another) name of Śakti (śakti-nāma). || 10 ||
प्रकाशानन्दमूर्तयः ॥११॥
Prakāśānandamūrtayaḥ || 11 ||
(These Wheels are:) ‘Prakāśa’ or ‘perception’, ‘Ānanda’ or ‘the perceived’, and ‘Mūrti’ or ‘the perceiver’ (prakāśa-ānanda-mūrtayaḥ). || 11 ||
समकेन्द्रचक्राणि प्रकाश आनन्द च मूर्तिः । द्वादश-करणरूपप्रकाशचक्रं
सूर्यरूपप्रमाणमयं ग्राह्यरूपानन्दचक्रं
चन्द्ररूपप्रमेयमयमहंकाररूपमूर्तिचक्रं चाग्निरूपप्रमातृमयम् । विश्वं
एतत्त्रयमयम् ॥११॥
Samakendracakrāṇi prakāśa ānanda ca mūrtiḥ | Dvādaśa-karaṇarūpaprakāśacakraṃ sūryarūpapramāṇamayaṃ grāhyarūpānandacakraṃ candrarūpaprameyamayamahaṃkārarūpamūrticakraṃ cāgnirūpapramātṛmayam | Viśvaṃ etattrayamayam || 11 ||
The concentrical wheels are (called) (sama-kendra-cakrāṇi): Prakāśa (prakāśaḥ), Ānanda (ānandaḥ) and Mūrti (mūrtiḥ).
Prakāśacakra or the Wheel of Light appears as the twelve senses (dvādaśa-karaṇa-rūpa-prakāśa-cakram) (and consequently) solar in nature (, so it) consists of pramāṇa or cognition (sūrya-rūpa-pramāṇa-mayam).
Ānandacakra or the Wheel of Bliss appears as objects (grāhya-rūpa-ānanda-cakram) (and consequently) lunar in nature (, so it) consists of prameya or the cognized (candra-rūpa-prameya-mayam).
Mūrticakra or the Wheel of the embodied appears as limited I (aham-kāra-rūpa-mūrti-cakram…ca) (and consequently) fiery in nature, (so it) consists of pramātṛ or the limited cognizer (agni-rūpa-pramātṛ-mayam). The universe (viśvam) is composed of this triad (etat-traya-mayam). || 11 ||
केन्द्रप्रत्यभिज्ञा संशयाच्छेदात्मिका ॥१२॥
Kendrapratyabhijñā saṃśayācchedātmikā || 12 ||
Recognition of (their) Center (kendra-prati-abhi-jñā) is characterized by the dissolution of doubts (about one’s own Self) (saṃśaya-āccheda-ātmikā). || 12 ||
विश्वबीजाज्ञानं संशयात्मकं यद्व्यवहाररूपविषयपूरितकल्पनां याति
विमर्शहापनात् । तत्प्रत्यभिज्ञि विमर्शोदये’ ज्ञानं विलीयते तेन सह
संशयतत्त्वमपि विद्रुतम् ॥१२॥
Viśvabījājñānaṃ saṃśayātmakaṃ yadvyavahārarūpaviṣayapūritakalpanāṃ yāti vimarśahāpanāt | Tatpratyabhijñi vimarśodaye’ jñānaṃ vilīyate tena saha saṃśayatattvamapi vidrutam || 12 ||
‘Not knowing the Seed of the universe’ (viśva-bīja-ajñānam) is characterized by doubts (saṃśaya-ātmakam), which (yat) -due to the diminution of Self-awareness- (vimarśa-hāpanāt) lead (yāti) to mental activity filled with sense-objects (which) compose ordinary condition or ordinary life (vyavahāra-rūpa-viṣaya-pūrita-kalpanām). When there is recognition of That --i.e. of the Seed of the universe-- (tat-pratyabhijñi) in the Rising of Self-awareness (vimarśa-udaye), (such) ignorance (ajñānam) dissolves (vilīyate) and together (saha) with that (tena), the ‘principle of doubt’ (saṃśaya-tattvam) also (api) melts away (vidrutam). || 12 ||
संशयो विकल्पः ॥१३॥
Saṃśayo vikalpaḥ || 13 ||
Doubt (saṃśayaḥ) is a thought (vikalpaḥ). || 13 ||
संशयो’ तो विकल्पमयः केवलम् । स न विशेषविकल्पस्तु विकल्पः स्वयम् ।
कश्चित्ससंशयो निर्मातृऊपबीजाज्ञानादेव विकल्पवशतो मातृकायाः पुनः पुनः ।
यतः संशयवृत्तयो विमर्शहानचोदितास्ततो न विकल्पात्प्रशान्तिः । सा
विमर्शोदयाद्भाति यस्मिन्कल्पना निष्प्रयोजना ॥१३॥
Saṃśayo’ to vikalpamayaḥ kevalam | Sa na viśeṣavikalpastu vikalpaḥ svayam | Kaścitsasaṃśayo nirmātṛūpabījājñānādeva vikalpavaśato mātṛkāyāḥ punaḥ punaḥ | Yataḥ saṃśayavṛttayo vimarśahānacoditāstato na vikalpātpraśāntiḥ | Sā vimarśodayādbhāti yasminkalpanā niṣprayojanā || 13 ||
’Doubt’ (saṃśayaḥ) is therefore (ataḥ) made merely of vikalpa or thought (vikalpa-mayaḥ…kevalam). It (saḥ) is not (na) a particular thought (viśeṣa-vikalpaḥ), but (tu) thought (vikalpaḥ) itself (svayam). Someone (kaścit) is doubtful (sasaṃśayaḥ) only (eva) because of ‘ignorance about the Seed (of the world that is its) Creator’ (nirmātṛ-rūpa-bīja-ajñānāt) under the influence of thoughts (vikalpa-vaśataḥ) (rising) from Mātṛkā (mātṛkāyāḥ) in a cyclical way (punaḥ…punaḥ). Since (yataḥ) the activities of ‘doubting’ (saṃśaya-vṛttayaḥ) are impelled by the diminution of Self-awareness (vimarśa-hāna-coditāḥ…tataḥ), no (na) thought (vikalpāt) can be the Solution --lit. gives peace-- (praśāntiḥ). It --i.e. Solution or Peace-- (sā) shines (bhāti) due to the ‘Rising of Self-awareness’ (vimarśa-udayāt), in which (yasmin) kalpanā or thinking (kalpanā) is unnecessary (niṣprayojanā). || 13 ||
तद्वशापायो निर्विकल्पता ॥१४॥
Tadvaśāpāyo nirvikalpatā || 14 ||
Dissolution of its authority (tat-vaśa-apāyaḥ) is thoughtlessness (nirvikalpatā). || 14 ||
तत्सहजरूपं यत्र विकल्पवशो नाशितो निर्विकल्पत्वमित्युच्यते । तथापि तन्न
निरासो न धारणं विकल्पहानार्थाय तदेव सहजो विमर्शः स्वभावरूपः ।
तत्र विकल्पा न विघ्नास्तथैवोर्मयो विकारा महार्णवे । अतो निर्विकल्पत्वं
शान्तिः संशयरहिता ॥१४॥
Tatsahajarūpaṃ yatra vikalpavaśo nāśito nirvikalpatvamityucyate | Tathāpi tanna nirāso na dhāraṇaṃ vikalpahānārthāya tadeva sahajo vimarśaḥ svabhāvarūpaḥ | Tatra vikalpā na vighnāstathaivormayo vikārā mahārṇave | Ato nirvikalpatvaṃ śāntiḥ saṃśayarahitā || 14 ||
That (tat) Innat Nature (of everyone) (sahaja-rūpam) in which (yatra) the authority of thoughts (vikalpa-vaśaḥ) is destroyed (nāśitaḥ) is called (iti…ucyate) ‘Thoughtlessness’ (nirvikalpatvam). Nevertheless (tathā…api), It is (tat) not (na) ‘destruction’ (nirāsaḥ) or (na) ‘maintenance (of something)’ (dhāraṇam) in order to eliminate thoughts (vikalpa-hāna-arthāya), (but) It is (tat) only (eva) Self-born (sahajaḥ) Awareness (vimarśaḥ), the Nature of one’s own Essence (sva-bhāva-rūpaḥ). There (tatra), thoughts (vikalpāḥ) are not (na) obstacles (vighnāḥ), just like (tathā…eva) waves (are not obstacles, but) (ūrmayaḥ) formations (vikārāḥ) of the Ocean (mahā-arṇave). Hence (ataḥ), Thoughtlessness (nirvikalpatvam) is Peace (śāntiḥ) devoid of doubts (saṃśaya-rahitā). || 14 ||
निर्विकल्पो’ कृत्रिमाहंभावः कृत्रिमाहम्मतिवर्जितः ॥१५॥
Nirvikalpo’ kṛtrimāhaṃbhāvaḥ kṛtrimāhammativarjitaḥ || 15 ||
Unborn I-Consciousness (akṛtrima-aham-bhāvaḥ) is thoughtless (nirvikalpaḥ), (and It is) devoid of the created idea of ‘I’ (kṛtrimā-aham-mati-varjitaḥ). || 15 ||
तथाहंभावः सहजो’ कृत्रिमो निर्विकल्पो यतः स नैव कृत्रिमाहम्मतिः ।
अहम्मतिरस्थिताहंकारात्मिका संस्कारमयाविष्कारो’ सारः । शिवो’ हमिति चिन्तापि
कृत्रिमोत्पाद्या तत्स्थितये पुनः पुनः । स यो’ कृत्रिमः
स्वस्वभावश्चिन्ताहेतुरित्यभिधीयते । इति निर्विकल्पत्वरहस्यं सतां
गुरुशक्त्या प्रसूयते ॥१५॥
Tathāhaṃbhāvaḥ sahajo’ kṛtrimo nirvikalpo yataḥ sa naiva kṛtrimāhammatiḥ | Ahammatirasthitāhaṃkārātmikā saṃskāramayāviṣkāro’ sāraḥ | Śivo’ hamiti cintāpi kṛtrimotpādyā tatsthitaye punaḥ punaḥ | Sa yo’ kṛtrimaḥ svasvabhāvaścintāheturityabhidhīyate | Iti nirvikalpatvarahasyaṃ satāṃ guruśaktyā prasūyate || 15 ||
Hence (tathā), (that) I-ness (aham-bhāvaḥ) (which) is Natural (sahajaḥ) (or) Unborn (akṛtrimaḥ) is thoughtless --i.e. it does not depend on mentation which creates ‘alternatives’-- (nirvikalpaḥ), since (yataḥ) It (saḥ) is not (na) at all (eva) ‘created I-thought’ (kṛtrimā-aham-matiḥ). Created I-thought (aham-matiḥ) has changing nature (asthitā) characterized by ahamkāra or false-I --i.e. ego-- (aham-kāra-ātmikā), (and it is thus) a manifestation composed of impressions (saṃskāra-maya-āviṣkāraḥ), (so it is) not essential (asāraḥ). The concept (cintā): ‘I am (aham) Śiva (śivaḥ…iti)’ is also (api) created (kṛtrimā), (and it is) to be created (utpādyā) again (punaḥ) and again (punaḥ) to maintain it (tat-sthitaye). That (saḥ) Essential Nature of everyone (sva-sva-bhāvaḥ) which (yaḥ) is Unborn (akṛtrimaḥ) is said to be (iti…abhidhīyate) the Source of (any) thought (cintā-hetuḥ). This (iti) is the Secret of Thoughtlessness (irvikalpatva-rahasyam) (which) rises (prasūyate) through the Guruśakti (guru-śaktyā) in real devotees (satām). || 15 ||
प्रथमावेशे प्रसादतो ज्ञानम्॥१६॥
Prathamāveśe prasādato jñānam || 16 ||
In the First Absorption (into one’s own Self) (prathama-āveśe), Knowledge (arises) (jñānam) in consequence of Grace (prasādataḥ). || 16 ||
प्रथमावेशः स आविष्कारो यत्र जाग्रत्स्वप्नसुषुप्तिरूपत्रिकञ्चुकविलयः
सहसा । विलय इह संकर्षणं शुद्धप्रमातरि तत्र च त्रयं स्वस्वभावो
शुद्धसंविद्रूपमिति स्वात्मज्ञानं विभाति मङ्गलयोगिनाम् ।
तदाहंभावमयमन्त्ररूपं प्रसूयते स्फुरणेच्छकानां जागरे’ पि
परमेश्वरेच्छामयप्रसादतः ॥१६॥
Prathamāveśaḥ sa āviṣkāro yatra jāgratsvapnasuṣuptirūpatrikañcukavilayaḥ sahasā | Vilaya iha saṃkarṣaṇaṃ śuddhapramātari tatra ca trayaṃ svasvabhāvo śuddhasaṃvidrūpamiti svātmajñānaṃ vibhāti maṅgalayoginām | Tadāhaṃbhāvamayamantrarūpaṃ prasūyate sphuraṇecchakānāṃ jāgare’ pi parameśvarecchāmayaprasādataḥ || 16 ||
The First Absorption (prathama-āveśaḥ) is that (saḥ) Appearance (āviṣkāraḥ) in which (yatra) the threefold covering (composed of) jāgrat, svapna and suṣupti or wakefulness, dreaming and deep-sleep is spontaneously dissolved (jāgrat-svapna-suṣupti-rūpa-trikañcuka-vilayaḥ). ‘Dissolution’ (vilayaḥ) here (means) (iha) ‘drawing back’ (saṃkarṣaṇam) to the Supreme Perceiver (śuddha-pramātari); and (ca) There (tatra), for blessed yogī-s (maṅgala-yoginām), (such) triad (trayam) shines (vibhāti) as everyone’s True Nature (sva-sva-bhāvaḥ) (in the form of) Pure Consciousness (śuddha-saṃvid-rūpam) which is (iti) ‘Jñāna or Knowledge of one’s own Self’ (svātmā-jñānam).
Then (tadā), for those who are desirous of (experiencing) ‘Sphuraṇa’ or ‘Continuous Pulsation of Consciousness’ (sphuraṇa-icchakānām) even (api) in wakefulness (jāgare), the Nature of Mantra rises as ‘Ahambhāva’ or ‘I-Consciousness’ (aham-bhāva-maya-mantra-rūpam…prasūyate) due to the Favor of the Supreme Lord (which) consists of (His) Will (parama-īśvara-icchā-maya-prasādataḥ). || 16 ||
ज्ञानविकासः स्यान्मुद्राक्रमेण ॥१७॥
Jñānavikāsaḥ syānmudrākrameṇa || 17 ||
The Expansion of Jñāna (jñāna-vikāsaḥ) takes place (syāt) through the Sequence of Mudrā-s (mudrā-krameṇa). || 17 ||
अहमस्मीति ज्ञानं प्रकाशितो’ न्तरं स्वरूपभावेन त्वीदृशा सिद्धिः
स्यात्पशुभावसमायुक्तापि यस्य लक्षणं विश्वभिन्नत्वम् ।
ज्ञानविकासस्तथोदितस्तद्विलयाय । एष विकासरूपक्रमः
व्यापकज्ञानोपस्थितिमयः श्रीमहानये मुद्राक्रमेणोपदिष्टः ॥१७॥
Ahamasmīti jñānaṃ prakāśito’ ntaraṃ svarūpabhāvena tvīdṛśā siddhiḥ syātpaśubhāvasamāyuktāpi yasya lakṣaṇaṃ viśvabhinnatvam | jñānavikāsastathoditastadvilayāya | Eṣa vikāsarūpakramaḥ vyāpakajñānopasthitimayaḥ śrīmahānaye mudrākrameṇopadiṣṭaḥ || 17 ||
Jñāna (jñāna) or ‘I Am’ (aham-asmi…iti) is revealed (prakāśitaḥ) internally (antaram) or ‘as one’s own Essential Nature’ (sva-rūpa-bhāvena), but (tu) such (īdṛśā) realization (siddhiḥ) is still (syāt…api) connected with paśu-nature or individuality (paśu-bhāva-samāyuktā), of which (yasya) sign (lakṣaṇam) is ‘being different from the universe’ (viśva-bhinna-tvam). Expansion of Jñāna (jñāna-vikāsaḥ) therefore (tathā) rises (uditaḥ) to eliminate that (tat-vilayāya). This (eṣaḥ) Process of Expansion (vikāsa-rūpa-kramaḥ), composed of the ‘Existence of Jñāna or Knowledge on one’s own Self’ in a universal way --i.e. expanded Jñāna-- (vyāpaka-jñāna-upasthiti-mayaḥ), is narrated (upadiṣṭaḥ) as the Mudrākrama or the Sequence of Mudrā-s (mudrā-krameṇa) in Venerable Mahānaya (śrī-mahā-ānaye). || 17 ||
तदन्त उभयः समः ॥१८॥
Tadanta ubhayaḥ samaḥ || 18 ||
When It --i.e. Expansion of Jñāna-- is full (tat-ante), both --i.e. Jñāna and Mudrā-- (ubhayaḥ) are the same (samaḥ). || 18 ||
ज्ञानविकासपर्यन्त ज्ञानमुद्रेत्युभयः समः । ज्ञानमुद्राभेदः
स्यान्मानसस्तथा मुद्राक्रमपर्यन्तस्तत्सामरस्योदयात्मको निर्विकल्पः । तथापि
स्वात्मसंस्थानाय बुद्धिद्वैतशोधनात्मा मुद्राक्रमः प्रतिपादितः ॥१८॥
Jñānavikāsaparyanta jñānamudretyubhayaḥ samaḥ | Jñānamudrābhedaḥ syānmānasastathā mudrākramaparyantastatsāmarasyodayātmako nirvikalpaḥ | Tathāpi svātmasaṃsthānāya buddhidvaitaśodhanātmā mudrākramaḥ pratipāditaḥ || 18 ||
At the highest level of the Expansion of Jñāna (jñāna-vikāsa-paryante), the two, Jñāna and Mudrā (jñāna-mudrā…iti…ubhayaḥ) are one (samaḥ). The duality of Jñāna and Mudrā (jñāna-mudrā-bhedaḥ) is (syāt) mental (mānasaḥ); hence (tathā), at the end of the Process or Sequence of Mudrā-s (mudrā-krama-paryantaḥ), their thoughtless Unity rises (tat-sāmarasya-udaya-ātmakaḥ). Nonetheless (tathā…api), for the sake of ‘being firmly established in one’s own Self’ (sva-ātmā-saṃsthānāya), the ‘Mudrākrama’ (mudrā-kramaḥ) (, of which) Essence is the purification of intellect’s duality (buddhi-dvaita-śodhana-ātmā), is explained (pratipāditaḥ). || 18 ||
करङ्किण्यादिमुद्राक्रमो व्योमाचारः ॥१९॥
Karaṅkiṇyādimudrākramo vyomācāraḥ || 19 ||
The Sequence of Mudrā-s beginning with Karaṅkiṇī (karaṅkiṇī-ādi-mudrā-kramaḥ) is the Activity of Vyoma or the Supreme Sky of Consciousness (vyoman-ācāraḥ). || 19 ||
व्योमेह चित्परसमुद्रो यत्र करङ्किण्यादिमुद्राक्रम ऊर्मिवदुदितः ।
यथैवोर्मीणां प्रवृत्तिर्न भिन्ना समुद्रतस्तथैव पञ्चमुद्रा न
भिन्नाश्चित्समुद्रतो यत्र ते प्रवर्तन्ते । एष विमर्शमुद्रिकास्वरूपमुद्राक्रमो’
पि पृथक्कृतो विभाति तद्गमने नानासमाधिरूपसिद्ध्यात्मके स
चित्समुद्राद्वयदर्शक एवान्ततः । मुद्रा अप्यनुभूयन्ते क्रमतो योगिभिस्ते न
भवन्ति नानाभूमिषु चैवैतत्प्रकाशितमक्रमखेचरीमुद्रयेत्यर्थः ॥१९॥
Vyomeha citparasamudro yatra karaṅkiṇyādimudrākrama ūrmivaduditaḥ | Yathaivormīṇāṃ pravṛttirna bhinnā samudratastathaiva pañcamudrā na bhinnāścitsamudrato yatra te pravartante | Eṣa vimarśamudrikāsvarūpamudrākramo’ pi pṛthakkṛto vibhāti tadgamane nānāsamādhirūpasiddhyātmake sa citsamudrādvayadarśaka evāntataḥ | Mudrā apyanubhūyante kramato yogibhiste na bhavanti nānābhūmiṣu caivaitatprakāśitamakramakhecarīmudrayetyarthaḥ || 19 ||
Vyoma --lit. the Sky-- (vyomā) here (iha) (means) the Supreme Ocean of Consciousness (cit-para-samudraḥ), in Which (yatra) the Sequence of Mudrā-s beginning with Karaṅkiṇī (karaṅkiṇī-ādi-mudrā-kramaḥ) rises (uditaḥ) like waves (in the ocean) (ūrmivat). Just like (yathā…eva) the activity (pravṛttiḥ) of waves (ūrmīṇām) is not (na) different from the ocean (samudrataḥ); in the same way (tathā…eva), the five mudrā-s (pañca-mudrāḥ) are not (na) different (bhinnāḥ) from the Ocean of Consciousness (cit-samudrataḥ), in Which (yatra) they (te) flourish (pravartante).
This (eṣaḥ) ‘Mudrākrama’ or ‘the Sequence of Mudrā-s’ -of which Essence is ‘being sealed with Awareness’ (vimarśa-mudrikā-svarūpa-mudrā-kramaḥ)- appears (vibhāti) separately (pṛthak-kṛtaḥ) during its progress (tat-gamane) in the form of the attainment of different kinds of samādhi-s (nānā-samādhi-rūpa-siddhi-ātmake); though (api) at the end (antataḥ), it (saḥ) points out only the Non-duality of the Ocean of Consciousness (cit-samudra-advaya-darśakaḥ…eva).
This means (iti…arthaḥ): though (api) yogī-s (yogibhiḥ) experience (anubhūyante) the mudrā-s (mudrāḥ) in a successive order (kramataḥ), (but) they --i.e. the mudrā-s-- (te) do not (na) exist on (bhavanti) different levels (nānā-bhūmiṣu), and (ca…eva) this (etat) is revealed (prakāśitam) by means of Khecarīmudrā which has ‘akrama’ or ‘non-successive' (nature) (akrama-khecarī-mudrayā). || 19 ||
करङ्किणी ज्ञानसमावेशरूपा करणोज्झिता ॥२०॥
Karaṅkiṇī jñānasamāveśarūpā karaṇojjhitā || 20 ||
(The Mudrā-s are the following:) Karaṅkiṇī --i.e. the skeleton-- (karaṅkiṇī) appears as Absorption into Knowledge (jñāna-samāveśa-rūpā) without the senses (karaṇa-ujjhitā). || 20 ||
करङ्किणीमुद्रा प्रथमावेशरूपाहन्तास्वरूपात्मकविश्वधारिकरण्कभावपरामर्शः
सहसा करणोज्झिता । स्वरूपज्ञानसिद्धिस्तुर्याविष्कारो मुद्रिता तया । एतत्पदं
ज्ञानं प्रोक्तं यतस्तत्प्रथमा ज्ञानसिद्धानां मुद्रा ॥२०॥
Karaṅkiṇīmudrā prathamāveśarūpāhantāsvarūpātmakaviśvadhārikaraṇkabhāvaparāmarśaḥ sahasā karaṇojjhitā | Svarūpajñānasiddhisturyāviṣkāro mudritā tayā | Etatpadaṃ jñānaṃ proktaṃ yatastatprathamā jñānasiddhānāṃ mudrā || 20 ||
Karaṅkiṇīmudrā (karaṅkiṇī-mudrā) forms the First Penetration (prathama-āveśa-rūpā). (It is) the spontaneous (sahasā) Attainment of ‘Karaṅkabhāva’ or ‘Skeleton-nature’ (that is) the Holder of the Universe (which is the Self’s Body) characterized by the Essential Nature of Subjectivity (ahantā-sva-rūpa-ātmaka-viśva-dhāri-karaṇka-bhāva-parāmarśaḥ) beyond sensory perception (karaṇa-ujjhitā). By Her (tayā), the Realization of the Knowledge of one’s own Essential Nature (sva-rūpa-jñāna-siddhiḥ) is sealed --i.e. established-- (mudritā) in the form of the Appearance of the Fourth State (called) Turya (turya-āviṣkāraḥ).
This State (etat…padam) has been mentioned previously (proktam) as ‘Jñāna or Knowledge’ (jñānam), since (yataḥ) It (tat) is the Mudrā (mudrā) of the Jñānasiddha-s or of those who realized Jñāna or the Knowledge of their own Self (jñāna-siddhānām). || 20 ||
क्रोधिनी वामात्मिका ग्रहणान्मन्त्रनिष्कर्षिणी ॥२१॥
Krodhinī vāmātmikā grahaṇānmantraniṣkarṣiṇī || 21 ||
Krodhinī --i.e. the wrathful-- (krodhinī) extracts Mantra --i.e. I Am-- (mantra-niṣkarṣiṇī) from perception (grahaṇāt), (and She is thus) characterized by Bliss --lit. Beauty-- (vāmā-ātmikā). || 21 ||
क्रोधनीमुद्रा विषयसंहारात्मिकेन्द्रियस्रोतोभिः प्रथायां तदा
वामानन्दरूपमन्त्रं स्वात्मलक्षणं निष्कर्षत्यन्तरं करणोज्झनेन विना । सा
सिद्धपूर्वकस्वात्मरूपदर्शका बुद्धौ या पावितानन्दिता मननात्त्राणनयोगतः ।
सा तथा मन्त्रसिद्धानां मुद्रा ॥२१॥
Krodhanīmudrā viṣayasaṃhārātmikendriyasrotobhiḥ prathāyāṃ tadā vāmānandarūpamantraṃ svātmalakṣaṇaṃ niṣkarṣatyantaraṃ karaṇojjhanena vinā | Sā siddhapūrvakasvātmarūpadarśakā buddhau yā pāvitānanditā mananāttrāṇanayogataḥ | Sā tathā mantrasiddhānāṃ mudrā || 21 ||
Krodhinīmudrā (krodhinī) is characterized by the withdrawal of sense-objects (viṣaya-saṃhāra-ātmikā) through the channels of the senses (indriya-srotobhiḥ) during perception (prathāyām), then (tadā) (She) internally (antaram) extracts (niṣkarṣati) Mantra in the form of Splendid Bliss (vāma-ānanda-rūpa-mantram) (that is) the Nature of one’s own Self (svātmā-lakṣaṇam) without (vinā) rejecting the senses --i.e. manifestation-- (karaṇa-ujjhanena). She (sā) displays the Nature of one’s own previously realized Self (siddha-pūrvaka-svātmā-rūpa-darśakā) in the intellect (buddhau) which (yā) is joyfully (ānanditā) purified (pāvitā) by means of ‘trāṇana’ or ‘the act of protection’ (trāṇana-yogataḥ) from ‘manana’ or ‘mentation’ (mananāt). Hence (tathā), She (sā) is the Mudrā (mudrā) of the Mantrasiddha-s or those who realized Mantra or the reality of ‘I Am’ (mantra-siddhānām). || 21 ||
भैरवी ग्राह्यग्राहकसामरस्यधारिण्यचिन्तासंक्रान्तिः ॥२२॥
Bhairavī grāhyagrāhakasāmarasyadhāriṇyacintāsaṃkrāntiḥ || 22 ||
Bhairavī --i.e. the Fearful Power of Bhairava-- (bhairavī) is the Holder of the Oneness of the ‘perceiver’ and the ‘perceived’ (grāhya-grāhaka-sāmarasya-dhāriṇī), (and She Herself is) the Entrance into Thoughtlessness (acintā-saṃkrāntiḥ). || 22 ||
भैरवीमुद्रा विश्वधारिणी ग्राह्यग्राहकयोः सामरस्यात्मिका ।
सोज्झनभक्षनातीता विमर्शगलना तस्या आनन्दः शान्तिमयो निरीहात्मको’
न्तर्बहिःसंयोगो’ न्तर्बहिर्भेदकलितेन्द्रियक्षोभवर्जितेन्द्रियविकासने
निर्विकल्पत्वदर्शका । सा मेलापसिद्धानां स्वात्मविश्रान्तानामन्ततो मुद्रा ॥२२॥
Bhairavīmudrā viśvadhāriṇī grāhyagrāhakayoḥ sāmarasyātmikā | Sojjhanabhakṣanātītā vimarśagalanā tasyā ānandaḥ śāntimayo nirīhātmako’ ntarbahiḥsaṃyogo’ ntarbahirbhedakalitendriyakṣobhavarjitendriyavikāsane nirvikalpatvadarśakā | Sā melāpasiddhānāṃ svātmaviśrāntānāmantato mudrā || 22 ||
Bhairavīmudrā (bhairavī-mudrā) is the Holder of the universe (viśva-dhāriṇī) and (She) is characterized by the Oneness (sāmarasya-ātmikā) of object and subject (grāhya-grāhakayoḥ). She (sā) is beyond ‘ujjhana’ or ‘rejection’ --i.e. like Karaṅkiṇī-- and ‘bhakṣana’ or ‘consuming’ --i.e. like Krodhinī-- (ujjhana-bhakṣana-atītā), (because She is) flowing with Awareness (vimarśa-galanā) during the Expansion of the senses (indriya-vikāsane), (and) Her (tasyāḥ) Bliss (ānandaḥ) -being the Union of internal and external (antar-bahiḥ-saṃyogaḥ)- has the nature of ‘nirīha’ or ‘motionlessness’ (nirīha-ātmakaḥ) (which) consists of ‘śānti’ or ‘peace’ --i.e. tranquility-- (śānti-mayaḥ) (because She is) devoid of the agitation of the senses caused by the duality of internal and external (antar-bahir-bheda-kalita-indriya-kṣobha-varjitā). (Therefore, She) displays the Condition of Thoughtlessness (nirvikalpatva-darśakā). She (sā) is the Mudrā (mudrā) of the Melāpasiddha-s (melāpa-siddhānām) (who) finally (antataḥ) Rest in their own Self (svātmā-viśrāntānām). || 22 ||
लेलिहानी चिदग्निर्वासनारूपसंशयदाहकी ॥२३॥
Lelihānī cidagnirvāsanārūpasaṃśayadāhakī || 23 ||
Lelihānī --i.e. the frequently licking-- (lelihānī) is the Fire of Consciousness (cit-agniḥ), (Which) burns one’s doubts formed from impressions (vāsanā-rūpa-saṃśaya-dāhakī). || 23 ||
भैरवीमुद्रया सिद्धयोगिनीमेलापो’ नुभूयते । सिद्धा इह विषया योगिन्यः
संयोजकाश्च करणेश्वर्यः सम्वित्तिदेव्यश्च मेलापः कलापीभूतसिद्धिः
सामरस्यात्मिका विमर्शसंसक्ता । तथापि मेलापान्ते सिद्धयोगिनीभेदवासनाः
स्यात्स्थिताः सूक्ष्मभेदरूपेण बुद्धौ योगिनः । अतस्तासां शोधनं
चिदग्न्युदयभावेन प्रसूयते प्रसादतश्च तत्गतिर्लेलिहानीमुद्रेति कथ्यते । सा
वासनारूपसंशयदाहकी यया योग्यहंविमर्शाइकरूपस्वशक्तिसंस्थितो
भवेज्जगदुद्द्योतनार्थतः । सा तथा शाक्तसिद्धानां मुद्रा ॥२३॥
Bhairavīmudrayā siddhayoginīmelāpo’ nubhūyate | Siddhā iha viṣayā yoginyaḥ saṃyojakāśca karaṇeśvaryaḥ samvittidevyaśca melāpaḥ kalāpībhūtasiddhiḥ sāmarasyātmikā vimarśasaṃsaktā | Tathāpi melāpānte siddhayoginībhedavāsanāḥ syātsthitāḥ sūkṣmabhedarūpeṇa buddhau yoginaḥ | Atastāsāṃ śodhanaṃ cidagnyudayabhāvena prasūyate prasādataśca tatgatirlelihānīmudreti kathyate | Sā vāsanārūpasaṃśayadāhakī yayā yogyahaṃvimarśāikarūpasvaśaktisaṃsthito bhavejjagaduddyotanārthataḥ | Sā tathā śāktasiddhānāṃ mudrā || 23 ||
By means of Bhairavīmudrā (bhairavī-mudrayā), ‘Siddhayoginīmelāpa’ or ‘the Union of Siddha-s and Yoginī-s’ (siddha-yoginī-melāpaḥ) is experienced (anubhūyate). Siddha-s --lit. the realized or experienced things-- (siddhāḥ) here (iha) mean the ‘objects of the senses’ (viṣayāḥ), and (ca) Yoginī-s (yoginyaḥ) are the Karaṇeśvarī-s (karaṇa-īśvaryaḥ) or the Goddesses of the senses or perceptive organs (samvitti-devyaḥ), the Uniting Powers (saṃyojakāḥ); and (ca) ‘Melāpa’ or ‘Union’ --lit. Encounter-- (melāpaḥ), characterized by Oneness or One Taste (sāmarasya-ātmikā), is ‘Kalāpībhūtasiddhi’ or ‘Attainment of the Unity of the senses and their objects’ --lit. experiencing them as one bundle of grass-- (kalāpī-bhūta-siddhiḥ) tied together with Awareness (vimarśa-saṃsaktā).
Though (tathā…api), at the end of Melāpa (melāpa-ante), impressions of the difference between siddha-s and yoginī-s --i.e. objects and the Goddesses of the senses-- (siddha-yoginī-bheda-vāsanāḥ) are still (syāt) remain (sthitāḥ) in the form of subtle duality (sūkṣma-bheda-rūpeṇa) of the yogī’s (yoginaḥ) intellect (buddhau). Therefore (ataḥ), their --i.e. such vāsanā-s-- (tāsām) purification (śodhanam) takes place (prasūyate) due to the Lord’s Favor (prasādataḥ) as the Rising of the Fire of Consciousness (cit-agni-udaya-bhāvena), and (ca) its process (tat-gatiḥ) is (iti) called (kathyate) Lelihānīmudrā (lelihānī-mudrā). She (sā) burns one’s (aforesaid) doubts formed from impressions (vāsanā-rūpa-saṃśaya-dāhakī), by means of which (yayā), the yogī (yogī) rests firmly in his own Śakti (Whose) Nature is only Self-awareness (aham-vimarśa-eka-rūpa-sva-śakti-saṃsthitaḥ…bhavet) in order to illuminate the world (with It) (jagat-uddyotana-arthataḥ). She (sā) is therefore (tathā) the Mudrā (mudrā) of the Śāktasiddha-s or those who rest only on Self-awareness (śākta-siddhānām). || 23 ||
खेचरी व्यापिकानिकेतना परनादस्पन्दिनी सदा ॥२४॥
Khecarī vyāpikāniketanā paranādaspandinī sadā || 24 ||
Khecarī --i.e. Who exists in the Sky of Consciousness-- (khecarī) is All-pervading (vyāpikā) (and) Abodeless (aniketanā), (Who) is constantly throbbing with Supreme Nāda or Self-Consciousness (para-nāda-spandinī). || 24 ||
खेचरीमुद्रा तदा व्यापकविमर्शरूपा विश्वगा तु विश्वोत्तीर्णा । सा
परनादस्पन्दिनी चिदद्वयगा सततं यत्र परनादो’ निकेतनं संविन्मौनं
निर्विकल्पशाम्भवात्मकम् । सा तथा शाम्भवसिद्धानां मुद्रा यस्यां सर्वमुद्राः
समाः सर्वस्यानन्तस्वभावः ॥२४॥
Khecarīmudrā tadā vyāpakavimarśarūpā viśvagā tu viśvottīrṇā | Sā paranādaspandinī cidadvayagā satataṃ yatra paranādo’ niketanaṃ saṃvinmaunaṃ nirvikalpaśāmbhavātmakam | Sā tathā śāmbhavasiddhānāṃ mudrā yasyāṃ sarvamudrāḥ samāḥ sarvasyānantasvabhāvaḥ || 24 ||
Then (tadā), Khecarīmudrā (khecarī-mudrā) appears as All-pervading Awareness (vyāpaka-vimarśa-rūpā) moving in the universe (viśva-gā), but also (tu) transcending it (viśva-uttīrṇā). She (sā) is throbbing with Supreme Nāda (para-nāda-spandinī) ‘sounding’ constantly (satatam) as the Non-duality of Consciousness (cit-advaya-gā), where (yatra) Supreme Nāda (para-nādaḥ) is the Abodeless or Supportless (aniketanam) Silence of Perception (saṃvid-maunam) characterized by the Thoughtless (Nature of the) Śāmbhava State (nirvikalpa-śāmbhava-ātmakam). She (sā) is therefore (tathā) the Mudrā (mudrā) of the Śāmbhavasiddha-s (śāmbhava-siddhānām), in which (yasyāṃ) all the Mudrā-s (sarva-mudrāḥ) are united (samāḥ) (as) the Eternal Essential Nature (ananta-svabhāvaḥ) of everyone (sarvasya). || 24 ||
बुद्धिर्मुद्राक्रमरसपरामर्श उपयुज्यते ॥२५॥
Buddhirmudrākramarasaparāmarśa upayujyate || 25 ||
Intellect (buddhiḥ) is to be employed (upayujyate) for the sake of understanding the Essence of the Sequence of Mudrā-s (mudrā-krama-rasa-parāmarśe). || 25 ||
बुद्धिर्व्यवहारसेवकापि लौकिकानां यदा सा शक्तैव सद्बह्वसति चिन्तने
वरितुं योगिनां तु सामृतशालिनी
मुद्राक्रमरसपरामर्शजातदृष्टिपरिज्ञानमुपयुज्यते । एतद्बुद्द्याः कार्यमिह
यतो’ न्यत्तु संसारोपस्थितय एव भवति ॥२५॥
Buddhirvyavahārasevakāpi laukikānāṃ yadā sā śaktaiva sadbahvasati cintane varituṃ yogināṃ tu sāmṛtaśālinī mudrākramarasaparāmarśajātadṛṣṭiparijñānamupayujyate | Etadbuddyāḥ kāryamiha yato’ nyattu saṃsāropasthitaya eva bhavati || 25 ||
‘Buddhi’ or ‘intellect‘ (buddhiḥ) serves worldly course of life (vyavahāra-sevakā) in the case of worldly beings (laukikānām) when (yadā) it (sā) is only (eva) capable (śaktā) of choosing (varitum) one (sat) from many --lit. one ‘real’ from many ‘unreal’ options-- (bahu-asati) in the activity of thinking (cintane), though (api) in the case of yogī-s (yoginām…tu) it (sā) is furnished with Nectar (of the Self; hence, it is) (amṛta-śālinī) to be employed (upayujyate) in understanding that ‘dṛṣṭi’ or ‘viewpoint’ (which) is born from investigating the Essence of the Sequence of Mudrā-s (mudrā-krama-rasa-parāmarśa-jāta-dṛṣṭi-parijñānam). This (etat) is the task (kāryam) of one’s intellect (buddyāḥ) in this world (iha), because (yataḥ) anything else (anyat…tu) exists (bhavati) merely (eva) to maintain saṃsāra or transmigratory existence (saṃsāra-upasthitaye). || 25 ||
स्वसद्भावपरिज्ञानं तदा तत्खण्डन उदेति ॥२६॥
Svasadbhāvaparijñānaṃ tadā tatkhaṇḍana udeti || 26 ||
Then (tadā), Perfect Understanding of one’s own Essential Nature (sva-sat-bhāva-parijñānam) arises (udeti) when it --i.e. intellect-- is destroyed (tat-khaṇḍane). || 26 ||
तथापि स्वसद्भावपरिज्ञानं बुद्धिखण्डन एव भवेत् । एतत्सत्यं यतो
बुद्धिः परं तत्त्वमपि व्यक्ततायां कृत्रिमातः सा ग्राह्या सूक्ष्मभेदकलिता सदा
तथाहन्तापरिज्ञाने’ समर्था । तस्याः खण्डनमिह चिद्विमर्शनमागामिसूत्रे
प्रकाशितम् ॥२६॥
Tathāpi svasadbhāvaparijñānaṃ buddhikhaṇḍana eva bhavet | Etatsatyaṃ yato buddhiḥ paraṃ tattvamapi vyaktatāyāṃ kṛtrimātaḥ sā grāhyā sūkṣmabhedakalitā sadā tathāhantāparijñāne’ samarthā | Tasyāḥ khaṇḍanamiha cidvimarśanamāgāmisūtre prakāśitam || 26 ||
Nevertheless (tathā…api), Perfect Understanding of one’s own Essential Nature (sva-sat-bhāva-parijñānam) takes place (bhavet) only (eva) in ‘breaking of the intellect’ (buddhi-khaṇḍane). This (etat) is true (satyam) because (yataḥ) though (api) intellect (buddhiḥ) is the supreme (param) principle (tattvam) in visible manifestation (vyaktatāyām), (it is) created (kṛtrimā); hence (ataḥ) it (sā) is an object (grāhyā), always (sadā) driven by subtle duality (bheda-kalitā). Therefore (tathā), (it is) unable (asamarthā) to understand Subjectivity (-since Subjectivity is not an object of experience-) (ahantā-parijñāne). Its (tasyāḥ) ‘khaṇḍana’ or ‘breaking’ (khaṇḍanam) here (means) (iha) ‘Awareness of Consciousness’ (cit-vimarśanam) (that is) explained (prakāśitam) in the next aphorism (āgāmi-sūtre). || 26 ||
तत्र नेत्रं चक्रेश्वरी विमर्शविकस्वरा निर्विचारत्वम् ॥२७॥
Tatra netraṃ cakreśvarī vimarśavikasvarā nirvicāratvam || 27 ||
There (tatra), Absence of investigation (nirvicāratvam) is the Eye (netram) (That is) Cakreśvarī --i.e. the Mistress of the Lord of the Wheels-- (cakra-īśvarī) (, Who) expands as Awareness (vimarśa-vikasvarā). || 27 ||
यदा विचारात्मिका बुद्धिर्खण्डिता परिमितप्रमाणचक्रसमयः खण्डितः । तदा
निर्विचारत्वं भवेन्नाथनेत्रं स्याच्चक्रेश्वरी यापरिमितप्रथा चिद्विकस्वरा ।
शैवी सा बुद्धिहेतुः स्याद्विकासिता कल्पनातीता सत्ताविमर्शस्पनिनी ॥२७॥
Yadā vicārātmikā buddhirkhaṇḍitā parimitapramāṇacakrasamayaḥ khaṇḍitaḥ | Tadā nirvicāratvaṃ bhavennāthanetraṃ syāccakreśvarī yāparimitaprathā cidvikasvarā | Śaivī sā buddhihetuḥ syādvikāsitā kalpanātītā sattāvimarśaspaninī || 27 ||
When (yadā) the intellect (buddhiḥ) (-which) is characterized by vicāra or pondering over objects (vicāra-ātmikā)- is broken (khaṇḍitā), the ‘samaya’ or ‘the conventional rule of operation’ of the wheel of limited perception (parimita-pramāṇa-cakra-samayaḥ) is (that which is rendered) broken (khaṇḍitaḥ). Then (tadā) ‘nirvicāratva’ or the ‘Absence of (limited) investigation (of objects)’ (nirvicāratvam) takes place (bhavet) (which) is nothing but (syāt) the Eye of the Lord (nātha-netram), Cakreśvarī, the Mistress --i.e. Self-awareness-- of the Lord of the Wheels (cakra-īśvarī), Who (yā) is the ‘Expansion of Consciousness’ (cid-vikasvarā) (regarding) Unlimited Perception (aparimita-prathā). She (sā) is Śaivī, the Power of Śiva (śaivī), the real (syāt) Source of intellect (buddhi-hetuḥ), (Who) is Expanding (vikāsitā) beyond concepts or mental activity (kalpanā-atītā), (and is) Throbbing with Awareness of Sattā or Existence (sattā-vimarśa-spaninī). || 27 ||
तया चक्रेश्वरः सर्वं स्पृषति ॥२८॥
Tayā cakreśvaraḥ sarvaṃ spṛṣati || 28 ||
Through Her (tayā), the Lord of the Wheels (cakra-īśvaraḥ) touches (spṛṣati) everything (sarvam). || 28 ||
चक्रेश्वर्या चक्रेश्वरस्य व्यापकस्य स्वरूपं विमर्शितं सततं तथासौ सर्वं
स्पृषति । इत्यसौ सर्वसम्युक्तः सर्वमयः सर्वगतात्स्वसम्वेदनात् । एतदेव
योगिनः शिवनाथेन समता । यथोक्तम् श्रीस्पन्दे
तेन शब्दार्थचिन्तासु न सावस्था न या शिवः ।
भोक्तैव भोग्यभावेन सदा सर्वत्र संस्थितः ।
Cakreśvaryā cakreśvarasya vyāpakasya svarūpaṃ vimarśitaṃ satataṃ tathāsau sarvaṃ spṛṣati | Ityasau sarvasamyuktaḥ sarvamayaḥ sarvagatātsvasamvedanāt | Etadeva yoginaḥ śivanāthena samatā | Yathoktam śrīspande
Tena śabdārthacintāsu na sāvasthā na yā śivaḥ |
Bhoktaiva bhogyabhāvena sadā sarvatra saṃsthitaḥ |
Through Cakreśvarī (cakra-īśvaryā), the True Nature (svarūpam) of All-pervading (vyāpakasya) Cakreśvara (cakra-īśvarasya) is realized (vimarśitam) without any break --i.e. constantly-- (satatam); therefore (tathā), He (asau) Touches (spṛṣati) everything (sarvam). This means (iti): He (asau) is United with everything (sarva-samyuktaḥ), composed of everything or everything is composed of Him (sarva-mayaḥ) due to (His) Universal (sarva-gatāt) Self-knowledge (sva-samvedanāt). Only (eva) this (etat) is Identification (samatā) with Lord Śiva (śiva-nāthena) in the case of yogī-s (yoginaḥ). As it has been stated (yathā-uktam) in Venerable Spandakārikā-s (śrīspande):
“Through that (condition) (tena), (there is) no (na) state (avasthā) which (yā) would not be (na) Śiva (śivaḥ) in words, objects (or even) thoughts (śabda-ārtha-cintāsu), (and) only (eva) the Perceiver (bhoktā) (is that who) remains (saṃsthitaḥ) as the (appearance) of the perceived (object) (bhogya-bhāvena) always (sadā) (and) everywhere (sarvatra).”
|| 28 ||
चक्रेश्वरीस्फुरणं प्रत्यावृत्त्यधिकारी गुरुः ॥२९॥
Cakreśvarīsphuraṇaṃ pratyāvṛttyadhikārī guruḥ || 29 ||
The Vibration of Cakreśvarī (cakra-īśvarī-sphuraṇam) (, Which) governs the ‘Returning Process’ --i.e. Recognition-- (pratyāvṛtti-adhikārī) is the Guru (guruḥ). || 29 ||
चक्रेश्वरीस्फुरणं परनादरूपविमर्शात्मकं तस्याः प्रसरणमनन्तरा
सम्वित्तिः परासंविदेव प्रत्यावृत्त्यधिकारी गुरुः । असौ वाक्त्रये’ न्तः करणैः
प्रसरति चित्तगः । प्रत्यावृत्तिरिह भेदसंहारक्रमो यो चिद्विकासं
संक्रामति ॥२९॥
Cakreśvarīsphuraṇaṃ paranādarūpavimarśātmakaṃ tasyāḥ prasaraṇamanantarā samvittiḥ parāsaṃvideva pratyāvṛttyadhikārī guruḥ | Asau vāktraye’ ntaḥ karaṇaiḥ prasarati cittagaḥ | Pratyāvṛttiriha bhedasaṃhārakramo yo cidvikāsaṃ saṃkrāmati || 29 ||
The Vibration of Cakreśvarī (cakra-īśvarī-sphuraṇam) is characterized by Awareness in the form of Supreme Nāda (para-nāda-rūpa-vimarśa-ātmakam). (It is) Her (tasyāḥ) Activity (prasaraṇam) of continuous (anantarā) perception (samvittiḥ) (which) governs the Returning Process (prati-āvṛtti-adhikārī) (and It is called) the Guru (guruḥ), (Who) is none other than (eva) Supreme Consciousness (parā-saṃvit). He (asau) pervades individual mind (citta-gaḥ) (, and) flows (prasarati) through the senses (karaṇaiḥ) in (antaḥ) the triad of speeches (vāk-traye). ‘Pratyāvṛtti’ or the ‘Returning Process’ (prati-āvṛttiḥ) here (iha) means the process of the dissolution of duality (bheda-saṃhāra-kramaḥ) which (yaḥ) leads (saṃkrāmati) to the Expansion of Consciousness (cit-vikāsam). || 29 ||
गुरुवक्त्रादात्मावेशरसः स्वस्थूलसूक्ष्मगोचरमेव प्रतिष्ठेत् ॥३०॥
Guruvaktrādātmāveśarasaḥ svasthūlasūkṣmagocarameva pratiṣṭhet || 30 ||
From the Speech of the Guru (guru-vaktrāt), the Essence of ‘Absorption into the Self’ (ātmā-āveśa-rasaḥ) proceeds (pratiṣṭhet) towards even the spheres of one’s gross and subtle bodies (sva-sthūla-sūkṣma-gocaram…eva). || 30 ||
तद्यद्गुरुवक्त्रनाम्नोपचारतो यतस्तद्देशिकामुखात्प्रसरति पुर्वोक्तं
परासंविदः प्रसरणं यत्सतां प्रसरति परमेश्वरेच्छावशतः ।
तद्व्यापकमतो नाथमुखशास्त्रेभ्यो’ पि प्रसूयते । आत्मावेशरसो’
नन्ताहंविमर्शो यः स्फुरन्भाति स्थूलसूक्ष्मगोचरे गुरुप्रसादतः । असावेवं
चाद्वयतत्परो देहान्परासंविदा सम्गमयति । तथा गुरुः
स्वसद्भावतुर्यस्वरूपं स्वं सारयति जाग्रदाद्यवस्थासु ॥३०॥
Tadyadguruvaktranāmnopacārato yatastaddeśikāmukhātprasarati purvoktaṃ parāsaṃvidaḥ prasaraṇaṃ yatsatāṃ prasarati parameśvarecchāvaśataḥ | Tadvyāpakamato nāthamukhaśāstrebhyo’ pi prasūyate | Ātmāveśaraso’ nantāhaṃvimarśo yaḥ sphuranbhāti sthūlasūkṣmagocare guruprasādataḥ | Asāvevaṃ cādvayatatparo dehānparāsaṃvidā samgamayati | Tathā guruḥ svasadbhāvaturyasvarūpaṃ svaṃ sārayati jāgradādyavasthāsu || 30 ||
That (tat) which (yat) is figuratively (upacārataḥ) called the ‘Guruvaktra’ or the ‘Guru’s Speech’ (guru-vaktra-nāmnā) -because (yataḥ) It (tat) flows forth (prasarati) from the ‘mouth of the spiritual preceptor’ (deśika-mukhāt) - is the aforesaid (purvoktam) Activity (prasaraṇam) of Supreme Consciousness (parā-saṃvidaḥ) which (yat) flows forth (prasarati) for real devotees (of Consciousness) by means of the Will of the Supreme Lord (parama-īśvara-icchā-vaśataḥ). It (tat) is All-pervading (vyāpakam); therefore (ataḥ), (It) rises (prasūyate) even through the Śāstra-s (that are also nothing but) the Mouth of the Lord (nātha-mukha-śāstrebhyaḥ).
The Essence of ‘Absorption into the Self’ (ātmā-āveśa-rasaḥ) is perpetual Self-awareness (ananta-aham-vimarśaḥ), which (yaḥ) is Vibrating --i.e. always Existing-- (sphuran) (, and) shines (bhāti) in the sphere of gross and subtle (bodies) (sthūla-sūkṣma-gocare) due to the Guru’s Grace (guru-prasādataḥ). This way (evam…ca), It (asau) is devoted to Non-duality (advaya-tatparaḥ), (and) unites (samgamayati) the bodies (dehān) with Supreme Consciousness (parā-saṃvidā). Thus (tathā), the Guru (guruḥ) essentially has the Form of Turya or one’s own Real Nature (sva-sat-bhāva-turya-svarūpam), (and) causes Himself (svam) to spread (sārayati) in (all) the states of Consciousness like jāgrat or wakefulness, etc. (jāgrat-ādi-avasthāsu). || 30 ||
तदा स्वसंवेदनं सर्वत्र चिच्छक्तिविकासरूपि ॥३१॥
Tadā svasaṃvedanaṃ sarvatra cicchaktivikāsarūpi || 31 ||
Then (tadā) one’s own perception or Self-knowledge (sva-saṃvedanam) assumes the form of the Expansion of Cit-śakti, the Power of Consciousness (cit-śakti-vikāsa-rūpi) everywhere (sarvatra). || 31 ||
तदा चिद्विकासनमेव विभाति सर्वत्राद्वये यत्र संवित्तु विश्वात्मिका
सर्वग्राहिणी च तदुत्तीर्णास्पृष्टा पराशान्तिरूपा । एतत्पदं यतो नित्यं
परमार्थतो गूढमप्यज्ञानकाले ततश्चिद्विकासनमिह तत्प्रत्यभिज्ञैव ।
प्रत्यभिज्ञापि तथा नवा परमं पदं नैव तु ॥३१॥
Tadā cidvikāsanameva vibhāti sarvatrādvaye yatra saṃvittu viśvātmikā sarvagrāhiṇī ca taduttīrṇāspṛṣṭā parāśāntirūpā | Etatpadaṃ yato nityaṃ paramārthato gūḍhamapyajñānakāle tataścidvikāsanamiha tatpratyabhijñaiva | Pratyabhijñāpi tathā navā paramaṃ padaṃ naiva tu || 31 ||
Then (tadā), only (eva) the Expansion of Consciousness (cit-vikāsanam) shines (vibhāti) everywhere (sarvatra) in Non-duality (advaye), Where (yatra) Consciousness (saṃvit…tu) is immanent (viśva-ātmikā) (or) all-inclusive (sarva-grāhiṇī), and (ca) transcendent (tat-uttīrṇā) (or) untouched (aspṛṣṭā), (as It) is forming Supreme Tranquility (parā-śānti-rūpā). Since (yataḥ) this (etat) State (padam) is Constant (nityam) in real sense (parama-arthataḥ), but (api) concealed (gūḍham) in the time of ignorance (ajñāna-kāle), ‘Expansion of Consciousness’ (cit-vikāsanam) thus (tataḥ) here (iha) (means) only (eva) Its Recognition (tat-prati-abhi-jñā). So (tathā), ‘Recognition’ (prati-abhi-jñā) is new (navā), but (api) the Supreme (paramam) State (padam) is not (na…eva tu). || 31 ||
तदुपस्थितेर्नित्यायास्तथा परावस्थानिवेशनीया ॥३२॥
Tadupasthiternityāyāstathā parāvasthāniveśanīyā || 32 ||
Therefore (tathā), due to Its constant Existence (tat-upasthiteḥ…nityāyāḥ), the Supreme State (parā-avasthā) is ‘not to be entered’ (aniveśanīyā). || 32 ||
परावस्थोपस्थितिः स्वस्वभावस्तथा तत्प्रत्यभिज्ञातः सानिवेशनीया
भवेद्यतस्तदखण्डनान्न च्युतत्वसम्भवस्तत्त्वज्ञनिनः ॥३२॥
Parāvasthopasthitiḥ svasvabhāvastathā tatpratyabhijñātaḥ sāniveśanīyā bhavedyatastadakhaṇḍanānna cyutatvasambhavastattvajñaninaḥ || 32 ||
The Constant Existence or Presence of the Supreme State (parā-avasthā-upasthitiḥ) is one’s own True Nature (sva-sva-bhāvaḥ); hence (tathā), after Its Recognition (tat-pratyabhijñātaḥ), It (sā) becomes (bhavet) ‘that which is not to be entered’ (aniveśanīyā), because (yataḥ) for the Knower of Reality (tattva-jñaninaḥ), there is no (na) possibility of ‘leaving’ (that State) (cyuta-tva-sambhavaḥ) due to Its Unbroken Nature. || 32 ||
यतस्तस्यामावेशोल्लासः ॥३३॥
Yatastasyāmāveśollāsaḥ || 33 ||
Because (yataḥ) appearance of ‘Absorption’ (takes place) (āveśa-ullāsaḥ) in That (tasyām). || 33 ||
आवेशस्तस्यां भवति तु स चित्ते बिम्बितः । अतो योगिनाहं तत्राभवं वाहं
तदपश्यमित्यवस्थानुभूयते । आवेश एष योगिनां सूक्ष्मभेदात्मिकाया
देहसमताया अपि विभाति । स वा जलवत्समुद्रनिमज्जितंयदपारमार्थिकमेव
यदोपभुक्तः स्वात्मपृथक्कृतः ॥३३॥
Āveśastasyāṃ bhavati tu sa citte bimbitaḥ | Ato yogināhaṃ tatrābhavaṃ vāhaṃ tadapaśyamityavasthānubhūyate | Āveśa eṣa yogināṃ sūkṣmabhedātmikāyā dehasamatāyā api vibhāti | Sa vā jalavatsamudranimajjitaṃyadapāramārthikameva yadopabhuktaḥ svātmapṛthakkṛtaḥ || 33 ||
‘Āveśa’ or ‘Absorption’ (āveśaḥ) exists (bhavati) in That --i.e. in the Supreme State-- (bhavati), but (tu) it is (saḥ) reflected (bimbitaḥ) in one’s mind (citte). Thus (ataḥ), yogī-s (yoginā) experience (anubhūyate) condition (avasthā) (of Absorption which they usually describe) like (iti): “I (aham) was (abhavam) There --i.e. in samādhi-- (tatra) ", or (vā) “I (aham) saw (apaśyam) That (tat)”. This (eṣaḥ) ‘Absorption’ (āveśaḥ) of yogī-s (yoginām) shines (vibhāti) because of (their) identification with their body (deha-samatāyāḥ) even (api) if it is just subtle duality (in their case) (sūkṣma-bheda-ātmikāyāḥ). In other words (vā), it --i.e. Absorption-- (saḥ) is like water (jala-vat) plunging into the ocean (samudra-nimajjitam), which (yat) is evidently invented --i.e. not real-- (apāramārthikam…eva), when (yadā) the experienced (condition) (upa-bhuktaḥ) is different from their own Self (sva-ātmā-pṛthak-kṛtaḥ). || 33 ||
न कश्चित्तामावेशे’ भिघच्छति ॥३४॥
Na kaścittāmāveśe’ bhighacchati || 34 ||
In ‘Absorption’ (āveśe), no (na) one (kaścit) enters (abhighacchati) That --i.e. the Supreme State-- (tām). || 34 ||
क्षोभे तु न कश्चित्तस्याश्च्युतः ॥३५॥
Kṣobhe tu na kaścittasyāścyutaḥ || 35 ||
And (tu) in ‘confusion’ (kṣobhe), no (na) one (kaścit) falls (cyutaḥ) from That (tasyāḥ). || 35 ||
तथावेशे योगी परावस्थां नाभिघच्छति परमार्थतः । तस्याहंविमर्श
एवोदितस्तत्र यो नवस्तस्मै चावेशं तां स बोधति । अथच क्षोभे त्वावेशच्युते
स न च्युतः परमावस्थायाः तथैव जलं नैव समुद्रच्युतं यतो विशेषो जले
समुद्रे मानस एव ॥३४-३५॥
Tathāveśe yogī parāvasthāṃ nābhighacchati paramārthataḥ | Tasyāhaṃvimarśa evoditastatra yo navastasmai cāveśaṃ tāṃ sa bodhati | Athaca kṣobhe tvāveśacyute sa na cyutaḥ paramāvasthāyāḥ tathaiva jalaṃ naiva samudracyutaṃ yato viśeṣo jale samudre mānasa eva || 34-35 ||
Therefore (tathā), in ‘Absorption’ (āveśe), the yogī (yogī) does not (na) enter (abhighacchati) the Supreme State (parā-avasthām) in real sense (paramārthataḥ). Only (eva) his (tasya) Self-awareness (aham-vimarśaḥ) rises (uditaḥ) there (tatra) which (yaḥ) is new (navaḥ) to him (tasmai), and (ca) he (saḥ) considers (bodhati) ‘Absorption’ (āveśam) as That --i.e. the Supreme State-- (tām).
Moreover (atha…ca), in ‘confusion’ (kṣobhe…tu) (that is) deprived of ‘Absorption’ (āveśa-cyute), he (saḥ) does not (na) fall out (cyutaḥ) from the Supreme State (paramā-āvasthāyāḥ), just like (tathā…eva) water (jalam) does never (na…eva) deprived of the ocean (samudra-cyutam), since (yataḥ) the difference (viśeṣaḥ) between (jale) water and the ocean (samudre) is merely (eva) mental (mānasaḥ). || 34-35 ||
आवेशच्युती तल्लीला तत्स्वातन्त्र्यप्रथनम् ॥३६॥
Āveśacyutī tallīlā tatsvātantryaprathanam || 36 ||
‘Absorption’ (to the Supreme State) and ‘Falling’ (from That) (āveśa-cyutī) are Its Play (tat-līlā) (as) the Blossoming of Its Freedom (tat-svātantrya-prathanam). || 36 ||
तथाद्वयसेवितो योग्युभयं स्वच्छजृम्भनं बोधेत् ॥३७॥
Tathādvayasevito yogyubhayaṃ svacchajṛmbhanaṃ bodhet || 37 ||
Hence (tathā), a yogī (yogī), (who) follows non-duality (advaya-sevitaḥ), should consider (bodhet) both (ubhayam) as the Manifestation of (Such) Freedom (svaccha-jṛmbhanam). || 37 ||
उभयो लीला या परमावस्थास्वातन्त्र्यप्रथनात्प्रसरति । एतदद्वयशब्दार्थो
यमद्वयार्थिनो’ नुसरेयुः । न्यथा समाधौ व्युत्थाने विशेषो दृढस्तथैव
लीलारूपद्वैतवादे ॥३६-३७॥
Ubhayo līlā yā paramāvasthāsvātantryaprathanātprasarati | Etadadvayaśabdārtho yamadvayārthino’ nusareyuḥ | Nyathā samādhau vyutthāne viśeṣo dṛḍhastathaiva līlārūpadvaitavāde || 36-37 ||
Both (ubhayaḥ) are Play (līlā), which (yā) flows forth (prasarati) due to the expansion of the Freedom of the Supreme State (paramā-avasthā-svātantrya-prathanāt). This (etat) is the meaning of ‘Non-duality’ (advaya-śabda-arthaḥ) which (yam) the followers or seekers of Non-duality (advaya-arthinaḥ) should pursue (anusareyuḥ); otherwise (anyathā), the difference between ‘samādhi’ or ‘absorption’ (samādhau) and ‘vyutthāna’ or ‘ordinary condition’ (vyutthāne) will remain persistent (dṛḍhaḥ), like (tatha…eva) in the dualistic doctrines (that are) the appearance of (the same) Play (līlā-rūpa-dvaita-vāde). || 36-37 ||
तयोरभिन्नत्वं परमम् ॥३८॥
Tayorabhinnatvaṃ paramam || 38 ||
Non-difference (abhinnatvam) of (this) pair (tayoḥ) is Supreme (paramam). || 38 ||
युग्माभिन्नत्वमतः परमाद्वयं तदनुत्तरमुन्मन्त्वमचलमनंशं
कार्यकारणवर्जितं त्यागहीनमिदं सत्यं शैवे सदोद्दिष्टम् ॥३८॥
Yugmābhinnatvamataḥ paramādvayaṃ tadanuttaramunmantvamacalamanaṃśaṃ kāryakāraṇavarjitaṃ tyāgahīnamidaṃ satyaṃ śaive sadoddiṣṭam || 38 ||
Hence (ataḥ), this (idam) ‘Non-difference of the pair of opposites’ (yugma-abhinnatvam) is the Truth (satyam) of Supreme Non-duality (parama-advayam). It is the Absolute (anuttaram) Mindless Condition (unmantvam) (that is) Immovable (acalam), Partless (anaṃśam), devoid of cause and effect (kārya-kāraṇa-varjitam), but also of ‘rejection’ (tyāga-hīnam), (and) narrated (uddiṣṭam) constantly (sadā) in the Doctrine of Lord Śiva (śaive). || 38 ||
बहिर्मुखतावर्जनं सामरस्यवशान्नान्यतः ॥३९॥
Bahirmukhatāvarjanaṃ sāmarasyavaśānnānyataḥ || 39 ||
Victory over ‘extroversion’ (bahirmukhatā-āvarjanam) (takes place) through the influence of Sāmarasya or Oneness (sāmarasya-vaśāt) and not (na) by any other means (anyataḥ). || 39 ||
बहिर्मुखता तथा न प्रसाध्या ग्राह्यवर्जनेन यतो
ग्राह्यत्वमहन्तामिथ्याग्रहणतो भाति । सामरस्यवशादेव संशयनाशो
भवेत्सतां योगिनां शिवनाथप्रसादतस्तदा त उन्मनीभावनिरताः
शिववत्स्वयम् ॥३९॥
Bahirmukhatā tathā na prasādhyā grāhyavarjanena yato grāhyatvamahantāmithyāgrahaṇato bhāti | Sāmarasyavaśādeva saṃśayanāśo bhavetsatāṃ yogināṃ śivanāthaprasādatastadā ta unmanībhāvaniratāḥ śivavatsvayam || 39 ||
Extroversion (bahir-mukha-tā) is therefore (tathā) not (na) to be conquered (prasādhyā) by rejection of objects (grāhya-varjanena), since (yataḥ) ‘objectivity’ (grāhyatvam) shines (bhāti) (merely) because of ‘misunderstanding Subjectivity’ (ahantā-mithyā-grahaṇataḥ). In the case of Yogī-s (yoginām) who are real devotees (satām), doubts will perish (saṃśaya-nāśaḥ…bhavet) only (eva) by means of Sāmarasya or Oneness (with the world) (sāmarasya-vaśāt) due to the Favor of Lord Śiva (śiva-nātha-prasādataḥ), then (tadā) they (te) become satisfied with Unminded Condition (unmanī-bhāva-niratāḥ) just like Śiva (śiva-vat) Himself (svayam). || 39 ||
स यह् पदार्थातीतोऽ पि तदाश्रयश्चोभयो न कतमापि महार्थः स्वप्रकाशितः
परमतत्त्वम् ॥४०॥
Sa yah padārthātīto' pi tadāśrayaścobhayo na katamāpi mahārthaḥ svaprakāśitaḥ paramatattvam || 40 ||
That (saḥ) which (yah) is though (api) beyond the meanings of words (pada-artha-atītaḥ), (but which) is also their resting place (tat-āśrayaḥ); and (ca) though (api) both (ubhayaḥ) (yet) none (na) of them (katama), is the Self-Effulgent (sva-prakāśitaḥ) Mahārthaḥ --i.e. Great Reality-- (maha-arthaḥ), the Supreme Principle or (It is) ‘atattva’ or ‘non-principle’, (and thus) Supreme (paramatattvam). || 40 ||
परमतत्त्वं तदतत्त्वमकृतं यदेवं परमम् । पदार्थातीतमपि तद्यतो न
मनसा विज्ञातं तु पदार्थानामाश्रयश्चित्तहेतुः । तदर्थं तन्महार्थः
स्यात्स्वप्रकाशितः स्वतन्त्रः । एतत्परमं चैतन्यं न प्रयत्नतो’
नुग्रहसंक्रामितमेव । वन्दे’ हं एतं महार्थमेव
Paramatattvaṃ tadatattvamakṛtaṃ yadevaṃ paramam | Padārthātītamapi tadyato na manasā vijñātaṃ tu padārthānāmāśrayaścittahetuḥ | Tadarthaṃ tanmahārthaḥ syātsvaprakāśitaḥ svatantraḥ | Etatparamaṃ caitanyaṃ na prayatnato’ nugrahasaṃkrāmitameva | Vande’ haṃ etaṃ mahārthameva
The (tat) Supreme Principle (parama-tattvam) is not created (akṛtam), (hence It is) ’atattva’ or ’not-a-principle’ (atattvam), which (yat) is Supreme (paramam) in this way (evam). It is beyond the meanings of words (pada-artha-atītam), since (yataḥ) (-unlike words- It is) not (na) to be understood (vijñātam) by the mind (manasā), though (api) being the Source of mind (citta-hetuḥ), (It is) the Abode or Dwelling Place (āśrayaḥ) of (all the) meanings (pada-arthānām).
(Consequently) (tadartham), It is (tat) truly (syāt) the Self-effulgent (svaprakāśitaḥ) (and) Self-dependent (svatantraḥ) Mahārthaḥ or the Great Reality --lit. Great Meaning-- (mahā-arthaḥ). It is (etat) Supreme (paramam) Caitanya or Universal Consciousness (caitanyam) (that is) unattainable by effort (na…prayatnataḥ), (as It is) Transmitted --i.e. Recognized-- merely by Divine Grace (anugraha-saṃkrāmitam…eva). I (aham) always (satatam) Venerate (vande) only (eva) this (etam) Mahārtha (mahā-artham). || 40 ||
॥इति दुर्वासोनामकृता श्रीमहार्थसूत्रलघुवृत्तिर्महेशभक्तिभ्यो लिखिता॥
|| Iti durvāsonāmakṛtā śrīmahārthasūtralaghuvṛttirmaheśabhaktibhyo likhitā ||
|| This (iti) is a work (called) Mahārthasūtralaghuvṛttiḥ or Short Commentary on the Aphorisms about the Great Reality (śrī-mahā-artha-sūtra-laghu-vṛttiḥ). (It is) written by someone by the name Durvāsāḥ (likhitā…durvāsas-nāma-kṛtā) for the devotees of the Great Lord (maha-īśa-bhaktibhyaḥ). ||
इति शिवम्
Iti śivam
