Mahānaya

Mahārthasūtrāṇi

Aphorisms about the Great Reality

Durvāsāḥ

𑆪𑆾𑆘𑆤𑆁 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆵𑆰𑇀𑆛𑆩𑆼𑆮 𑆑𑆬𑇀𑆪𑆳𑆟𑆁 𑇆𑇑𑇆

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 ||

𑆣𑆳𑆫𑆟𑆳𑆣𑇀𑆪𑆳𑆤𑆳𑆨𑇀𑆪𑆳𑆱 𑆄𑆠𑇀𑆩𑆣𑆳𑆩𑆳𑆮𑆼𑆯𑆳𑆤𑆶𑆑𑆫𑆟𑆩𑆮𑆯𑇀𑆪𑆑𑆳𑆫𑇀𑆪𑆩𑇀 𑇆𑇒𑇆

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 ||

𑆣𑆳𑆫𑆟𑆳 𑆱𑇀𑆮𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆣𑆫𑆟𑆩𑇀 𑇆𑇓𑇆

धारणा स्वप्रयत्नधरणम् ॥३॥

Dhāraṇā svaprayatnadharaṇam || 3 ||

Dhāraṇā or ‘concentration’ (dhāraṇā) is the act of maintaining one’s own effort (sva-prayatna-dharaṇam). || 3 ||

𑆣𑇀𑆪𑆳𑆤𑆼 𑆱𑇀𑆮𑆯𑆑𑇀𑆠𑇀𑆪𑆳 𑆣𑆫𑆟𑆩𑆶𑆥𑆑𑆸𑆠𑆩𑇀 𑇆𑇔𑇆

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 ||

𑆇𑆨𑆪𑆾 𑆨𑆑𑇀𑆠𑆴𑆖𑆾𑆢𑆴𑆠𑆂 𑇆𑇕𑇆

उभयो भक्तिचोदितः ॥५॥

Ubhayo bhakticoditaḥ || 5 ||

Both (ubhayaḥ) are inspired by Devotion (bhakti-coditaḥ). || 5 ||

𑆨𑆑𑇀𑆠𑆴𑆫𑇀𑆤𑆳𑆡𑆼𑆖𑇀𑆗𑆳𑆱𑆁𑆑𑇀𑆫𑆩𑆟𑆁 𑆪𑆾𑆓𑆴𑆤𑆼 𑇆𑇖𑇆

भक्तिर्नाथेच्छासंक्रमणं योगिने ॥६॥

Bhaktirnāthecchāsaṃkramaṇaṃ yogine || 6 ||

Devotion (bhaktiḥ) is transference of the Lord’s Will (nātha-icchā-saṃkramaṇam) to the yogin (yogine). || 6 ||

𑆱𑆩𑆳𑆣𑆴𑆱𑇀𑆠𑆪𑆳𑆠𑇀𑆩𑆳𑆮𑆼𑆯𑆂 𑆱𑇀𑆦𑆶𑆛𑆼𑆠𑇀𑆥𑆵𑆜𑆱𑇀𑆡𑆴𑆠𑆳𑆥𑆫𑆳𑆲𑆤𑇀𑆠𑆳 𑆘𑇀𑆚𑆳𑆤𑆩𑇀 𑇆𑇗𑇆

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 ||

𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳𑆱𑇀𑆩𑆢𑇀𑆫𑆷𑆥𑆂 𑆱𑆫𑇀𑆮𑆱𑇀𑆩𑆴𑆤𑇀𑆱𑆩𑆯𑇀𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆾 𑆤𑆳𑆡𑆂 𑆯𑆴𑆮𑆂 𑇆𑇘𑇆

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 ||

𑆱𑇀𑆮𑆯𑆑𑇀𑆠𑆴𑆱𑇀𑆠𑆱𑇀𑆪𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆂 𑇆𑇙𑇆

स्वशक्तिस्तस्याहंविमर्शः ॥९॥

Svaśaktistasyāhaṃvimarśaḥ || 9 ||

One’s own Śakti or Power (sva-śaktiḥ) is His (tasya) Self-awareness (aham-vimarśaḥ). || 9 ||

𑆠𑆱𑇀𑆪𑆳𑆂 𑆥𑇀𑆫𑆥𑆚𑇀𑆖𑆾 𑆮𑆴𑆯𑇀𑆮𑆁 𑆠𑆠𑇀𑆱𑆩𑆑𑆼𑆤𑇀𑆢𑇀𑆫𑆖𑆑𑇀𑆫𑆳𑆟𑆳𑆁 𑆔𑆤𑆂 𑇆𑇑𑇐𑇆

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 ||

𑆥𑇀𑆫𑆑𑆳𑆯𑆳𑆤𑆤𑇀𑆢𑆩𑆷𑆫𑇀𑆠𑆪𑆂 𑇆𑇑𑇑𑇆

प्रकाशानन्दमूर्तयः ॥११॥

Prakāśānandamūrtayaḥ || 11 ||

(These Wheels are:) ‘Prakāśa’ or ‘perception’, ‘Ānanda’ or ‘the perceived’, and ‘Mūrti’ or ‘the perceiver’ (prakāśa-ānanda-mūrtayaḥ). || 11 ||

𑆑𑆼𑆤𑇀𑆢𑇀𑆫𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳 𑆱𑆁𑆯𑆪𑆳𑆖𑇀𑆗𑆼𑆢𑆳𑆠𑇀𑆩𑆴𑆑𑆳 𑇆𑇑𑇒𑇆

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 ||

𑆱𑆁𑆯𑆪𑆾 𑆮𑆴𑆑𑆬𑇀𑆥𑆂 𑇆𑇑𑇓𑇆

संशयो विकल्पः ॥१३॥

Saṃśayo vikalpaḥ || 13 ||

Doubt (saṃśayaḥ) is a thought (vikalpaḥ). || 13 ||

𑆠𑆢𑇀𑆮𑆯𑆳𑆥𑆳𑆪𑆾 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆠𑆳 𑇆𑇑𑇔𑇆

तद्वशापायो निर्विकल्पता ॥१४॥

Tadvaśāpāyo nirvikalpatā || 14 ||

Dissolution of its authority (tat-vaśa-apāyaḥ) is thoughtlessness (nirvikalpatā). || 14 ||

𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆾’ 𑆑𑆸𑆠𑇀𑆫𑆴𑆩𑆳𑆲𑆁𑆨𑆳𑆮𑆂 𑆑𑆸𑆠𑇀𑆫𑆴𑆩𑆳𑆲𑆩𑇀𑆩𑆠𑆴𑆮𑆫𑇀𑆘𑆴𑆠𑆂 𑇆𑇑𑇕𑇆

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 ||

𑆥𑇀𑆫𑆡𑆩𑆳𑆮𑆼𑆯𑆳𑆠𑇀𑆥𑇀𑆫𑆱𑆳𑆢𑆠𑆾 𑆩𑆤𑇀𑆠𑇀𑆫𑆂 𑇆𑇑𑇖𑇆

प्रथमावेशात्प्रसादतो मन्त्रः ॥१६॥

Prathamāveśātprasādato mantraḥ || 16 ||

After the First Absorption (into one’s own Self) (prathama-āveśāt), Mantra (arises) (mantraḥ) in consequence of Grace (prasādataḥ). || 16 ||

𑆩𑆤𑇀𑆠𑇀𑆫𑆮𑆴𑆑𑆳𑆱𑆂 𑆱𑇀𑆪𑆳𑆤𑇀𑆩𑆶𑆢𑇀𑆫𑆳𑆑𑇀𑆫𑆩𑆼𑆟 𑇆𑇑𑇗𑇆

मन्त्रविकासः स्यान्मुद्राक्रमेण ॥१७॥

Mantravikāsaḥ syānmudrākrameṇa || 17 ||

The Expansion of Mantra (tat-vikāsaḥ) takes place (syāt) through the Sequence of Mudrā-s (mudrā-krameṇa). || 17 ||

𑆠𑆢𑆤𑇀𑆠 𑆇𑆨𑆪𑆂 𑆱𑆩𑆂 𑇆𑇑𑇘𑇆

तदन्त उभयः समः ॥१८॥

Tadanta ubhayaḥ samaḥ || 18 ||

When It --i.e. Expansion of Mantra-- is full (tat-ante), both --i.e. Mantra and Mudrā-- (ubhayaḥ) are the same (samaḥ). || 18 ||

𑆑𑆫𑆕𑇀𑆑𑆴𑆟𑇀𑆪𑆳𑆢𑆴𑆩𑆶𑆢𑇀𑆫𑆳𑆑𑇀𑆫𑆩𑆾 𑆮𑇀𑆪𑆾𑆩𑆳𑆖𑆳𑆫𑆂 𑇆𑇑𑇙𑇆

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 ||

𑆑𑆫𑆕𑇀𑆑𑆴𑆟𑆵 𑆘𑇀𑆚𑆳𑆤𑆱𑆩𑆳𑆮𑆼𑆯𑆫𑆷𑆥𑆳 𑆑𑆫𑆟𑆾𑆘𑇀𑆙𑆴𑆠𑆳 𑇆𑇒𑇐𑇆

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 ||

𑆑𑇀𑆫𑆾𑆣𑆴𑆤𑆵 𑆮𑆳𑆩𑆳𑆠𑇀𑆩𑆴𑆑𑆳 𑆓𑇀𑆫𑆲𑆟𑆳𑆤𑇀𑆩𑆤𑇀𑆠𑇀𑆫𑆤𑆴𑆰𑇀𑆑𑆫𑇀𑆰𑆴𑆟𑆵 𑇆𑇒𑇑𑇆

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 ||

𑆨𑆽𑆫𑆮𑆵 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆓𑇀𑆫𑆳𑆲𑆑𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆣𑆳𑆫𑆴𑆟𑇀𑆪𑆖𑆴𑆤𑇀𑆠𑆳𑆱𑆁𑆑𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆂 𑇆𑇒𑇒𑇆

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 ||

𑆬𑆼𑆬𑆴𑆲𑆳𑆤𑆵 𑆖𑆴𑆢𑆓𑇀𑆤𑆴𑆫𑇀𑆮𑆳𑆱𑆤𑆳𑆫𑆷𑆥𑆱𑆁𑆯𑆪𑆢𑆳𑆲𑆑𑆵 𑇆𑇒𑇓𑇆

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 ||

𑆒𑆼𑆖𑆫𑆵 𑆮𑇀𑆪𑆳𑆥𑆴𑆑𑆳𑆤𑆴𑆑𑆼𑆠𑆤𑆳 𑆥𑆫𑆤𑆳𑆢𑆱𑇀𑆥𑆤𑇀𑆢𑆴𑆤𑆵 𑆱𑆢𑆳 𑇆𑇒𑇔𑇆

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 ||

𑆧𑆶𑆢𑇀𑆣𑆴𑆫𑇀𑆩𑆶𑆢𑇀𑆫𑆳𑆑𑇀𑆫𑆩𑆫𑆱𑆥𑆫𑆳𑆩𑆫𑇀𑆯 𑆇𑆥𑆪𑆶𑆘𑇀𑆪𑆠𑆼 𑇆𑇒𑇕𑇆

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 ||

𑆱𑇀𑆮𑆱𑆢𑇀𑆨𑆳𑆮𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆁 𑆠𑆢𑆳 𑆠𑆠𑇀𑆒𑆟𑇀𑆝𑆤 𑆇𑆢𑆼𑆠𑆴 𑇆𑇒𑇖𑇆

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 ||

𑆠𑆠𑇀𑆫 𑆤𑆼𑆠𑇀𑆫𑆁 𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆵 𑆮𑆴𑆩𑆫𑇀𑆯𑆮𑆴𑆑𑆱𑇀𑆮𑆫𑆳 𑆤𑆴𑆫𑇀𑆮𑆴𑆖𑆳𑆫𑆠𑇀𑆮𑆩𑇀 𑇆𑇒𑇗𑇆

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 ||

𑆠𑆪𑆳 𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆂 𑆱𑆫𑇀𑆮𑆁 𑆱𑇀𑆥𑆸𑆰𑆠𑆴 𑇆𑇒𑇘𑇆

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 ||

𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆵𑆱𑇀𑆦𑆶𑆫𑆟𑆁 𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆮𑆸𑆠𑇀𑆠𑇀𑆪𑆣𑆴𑆑𑆳𑆫𑆵 𑆓𑆶𑆫𑆶𑆂 𑇆𑇒𑇙𑇆

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 ||

𑆓𑆶𑆫𑆶𑆮𑆑𑇀𑆠𑇀𑆫𑆳𑆢𑆳𑆠𑇀𑆩𑆳𑆮𑆼𑆯𑆫𑆱𑆂 𑆱𑇀𑆮𑆱𑇀𑆡𑆷𑆬𑆱𑆷𑆑𑇀𑆰𑆓𑆾𑆖𑆫𑆩𑆼𑆮 𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆼𑆠𑇀 𑇆𑇓𑇐𑇆

गुरुवक्त्रादात्मावेशरसः स्वस्थूलसूक्षगोचरमेव प्रतिष्ठेत् ॥३०॥

Guruvaktrādātmāveśarasaḥ svasthūlasūkṣagocarameva 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-sūkṣa-gocaram…eva). || 30 ||

𑆠𑆢𑆳 𑆱𑇀𑆮𑆱𑆁𑆮𑆼𑆢𑆤𑆁 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆖𑆴𑆖𑇀𑆗𑆑𑇀𑆠𑆴𑆮𑆴𑆑𑆳𑆱𑆫𑆷𑆥𑆴 𑇆𑇓𑇑𑇆

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 ||

𑆠𑆢𑆶𑆥𑆱𑇀𑆡𑆴𑆠𑆼𑆫𑇀𑆤𑆴𑆠𑇀𑆪𑆳𑆪𑆳𑆱𑇀𑆠𑆡𑆳 𑆥𑆫𑆳𑆮𑆱𑇀𑆡𑆳𑆤𑆴𑆮𑆼𑆯𑆤𑆵𑆪𑆳 𑇆𑇓𑇒𑇆

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 ||

𑆪𑆠𑆱𑇀𑆠𑆱𑇀𑆪𑆳𑆩𑆳𑆮𑆼𑆯𑆾𑆬𑇀𑆬𑆳𑆱𑆂 𑇆𑇓𑇓𑇆

यतस्तस्यामावेशोल्लासः ॥३३॥

Yatastasyāmāveśollāsaḥ || 33 ||

Because (yataḥ) appearance of ‘Absorption’ (takes place) (āveśa-ullāsaḥ) in That (tasyām). || 33 ||

𑆤 𑆑𑆯𑇀𑆖𑆴𑆠𑇀𑆠𑆳𑆩𑆳𑆮𑆼𑆯𑆼’ 𑆨𑆴𑆔𑆖𑇀𑆗𑆠𑆴 𑇆𑇓𑇔𑇆

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 ||

𑆑𑇀𑆰𑆾𑆨𑆼 𑆠𑆶 𑆤 𑆑𑆯𑇀𑆖𑆴𑆠𑇀𑆠𑆱𑇀𑆪𑆳𑆯𑇀𑆖𑇀𑆪𑆶𑆠𑆂 𑇆𑇓𑇕𑇆

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 ||

𑆄𑆮𑆼𑆯𑆖𑇀𑆪𑆶𑆠𑆵 𑆠𑆬𑇀𑆬𑆵𑆬𑆳 𑆠𑆠𑇀𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆥𑇀𑆫𑆡𑆤𑆩𑇀 𑇆𑇓𑇖𑇆

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 ||

𑆠𑆡𑆳𑆢𑇀𑆮𑆪𑆱𑆼𑆮𑆴𑆠𑆾 𑆪𑆾𑆓𑇀𑆪𑆶𑆨𑆪𑆁 𑆱𑇀𑆮𑆖𑇀𑆗𑆘𑆸𑆩𑇀𑆨𑆤𑆁 𑆧𑆾𑆣𑆼𑆠𑇀 𑇆𑇓𑇗𑇆

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 ||

𑆠𑆪𑆾𑆫𑆨𑆴𑆤𑇀𑆤𑆠𑇀𑆮𑆁 𑆥𑆫𑆩𑆩𑇀 𑇆𑇓𑇘𑇆

तयोरभिन्नत्वं परमम् ॥३८॥

Tayorabhinnatvaṃ paramam || 38 ||

Non-difference (abhinnatvam) of (this) pair (tayoḥ) is Supreme (paramam). || 38 ||

𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆠𑆳𑆮𑆫𑇀𑆘𑆤𑆁 𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆮𑆯𑆳𑆤𑇀𑆤𑆳𑆤𑇀𑆪𑆠𑆂 𑇆𑇓𑇙𑇆

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 ||

𑆱 𑆪𑆲𑇀 𑆥𑆢𑆳𑆫𑇀𑆡𑆳𑆠𑆵𑆠𑆾𑇁 𑆥𑆴 𑆠𑆢𑆳𑆯𑇀𑆫𑆪𑆯𑇀𑆖𑆾𑆨𑆪𑆾 𑆤 𑆑𑆠𑆩𑆳𑆥𑆴 𑆩𑆲𑆳𑆫𑇀𑆡𑆂 𑆱𑇀𑆮𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆂
𑆥𑆫𑆩𑆠𑆠𑇀𑆠𑇀𑆮𑆩𑇀 𑇆𑇔𑇐𑇆

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 ||

 || Iti durvāsonāmakṛtāni śrīmahārthasūtrāṇi maheśabhaktibhyo likhitāni ||

 || This (iti) is a work (called) Venerable Mahārthasūtra-s or Aphorisms about the Great Reality (śrī-mahā-artha-sūtrāni). (It is) written by someone by the name Durvāsāḥ (likhitāni…durvāsas-nāma-kṛtāni) for the devotees of the Great Lord (maha-īśa-bhaktibhyaḥ). ||

𑆅𑆠𑆴 𑆯𑆴𑆮𑆩𑇀

इति शिवम्

Iti śivam

Translated from Sanskrit by Durvāsāḥ
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