Paryantapañcāśikā
Fifty verses on Supreme Extension
श्रीगणपतये नमः ।
Śrīgaṇapataye namaḥ |
Salutation (namaḥ) to Venerable (śrī) Gaṇapati (gaṇapataye) |
आद्यन्तान्तर्गतानन्तशक्तिविश्रान्तिनिर्भराम् ।
अनुच्चार्याम् अहं वाचम् अधीये हृदयं विभोः ॥१॥
Ādyantāntargatānantaśaktiviśrāntinirbharām |
Anuccāryām ahaṃ vācam adhīye hṛdayaṃ vibhoḥ || 1 ||
I (aham) share (vācam) what I learnt (adhīye) about the Heart of the Lord (hṛdayam…vibhoḥ), the ineffable (anuccāryām), which rests fully in infinite power, concealed within the finite (ādi-anta-antaḥ-gata-ananta-śakti-viśrānti-nirbharām). || 1 ||
स एव भैरवो देवस्सर्वे देवाश्च यन्मयाः ।
सैवासौ भैरवी सत्तासत्तापि च यन्मयी ॥२॥
Sa eva bhairavo devassarve devāśca yanmayāḥ |
Saivāsau bhairavī sattāsattāpi ca yanmayī || 2 ||
God (devaḥ) is only (saḥ…eva) Bhairava (bhairavaḥ), and (ca) the deities (devāḥ) of all the people (sarve) are consisting of Him (yan-mayāḥ). He (asau) is only (sā…eva) Bhairavī (bhairavī), and (ca) both existence and non-existence (sattā…asattā…api) are composed of Her (yan-mayī). || 2 ||
तदेव भैरवं ज्ञानमज्ञानमपि यन्मयम् ।
स हि भैरवसिद्धान्तः पूर्वपक्षो ऽपि यन्मयः ॥३॥
Tadeva bhairavaṃ jñānamajñānamapi yanmayam |
Sa hi bhairavasiddhāntaḥ pūrvapakṣo 'pi yanmayaḥ || 3 ||
Knowledge (jñānam) is Bhairava (tat…bhairavam), but even (api) ignorance (ajñānam) is only (eva) made of Him (yan-mayam). Even the difference between (pūrva-pakṣaḥ) the (saḥ…hi) Bhairava Tantra-s and the Siddhānta Tantra-s (bhairava-siddha-antaḥ) is only (api) composed of Him (yan-mayaḥ). || 3 ||
ऐकध्यमध्वनां षण्णां यत्र सा भैरवी स्थितिः ।
पर्यन्ते सर्वतन्त्राणामवाच्या परमा गतिः ॥४॥
Aikadhyamadhvanāṃ ṣaṇṇāṃ yatra sā bhairavī sthitiḥ |
Paryante sarvatantrāṇāmavācyā paramā gatiḥ || 4 ||
Simultaneously (aikadhyam), the Existence (sthitiḥ) of the Sixfold Path (adhvanām…ṣaṇṇām) is (sā) Bhairavī (bhairavī), in which (yatra) (She) pervades (gatiḥ) as the Supreme (paramā) (and) implicitly mentioned (avācyā) Conclusion (paryante) of all the Tantra-s (sarva-tantrāṇām). || 4 ||
सा चिदानन्दमात्रात्ममग्नेच्छाज्ञानसत्क्रिया ।
हृदयं देवदेवस्य भैरवस्याविभागभूः ॥५॥
Sā cidānandamātrātmamagnecchājñānasatkriyā |
Hṛdayaṃ devadevasya bhairavasyāvibhāgabhūḥ || 5 ||
Being ‘Will’ or ‘Icchā’, ‘Knowledge’ or ‘Jñāna’ and ‘Action’ or ‘Kriyā’ immersed in mere ‘Consciousness’ or ‘Cit’ and ‘Bliss’ or Ānanda (cit-ānanda-mātra-ātmā-magna-icchā-jñāna-sat-kriyā), She --i.e. Bhairavī-- Herself (sā) is Oneness (avibhāga-bhūḥ), the Heart (hṛdayam) of the God of gods (devadevasya), of Bhairava Himself (bhairavasya). || 5 ||
चित्स्वाभाव्यादसौ देवः स्वात्मना विमृषन्प्रभुः ।
अनाश्रितादिभूम्यन्ताभूमिकाः प्रतिपद्यते ॥६॥
Citsvābhāvyādasau devaḥ svātmanā vimṛṣanprabhuḥ |
Anāśritādibhūmyantābhūmikāḥ pratipadyate || 6 ||
God (devaḥ), Who is Prabhu (prabhuḥ), is realized (pratipadyate) as all the stages of existence beginning with ‘anāśrita’ and ending in ‘bhūmi’ (anāśrita-ādi-bhūmi-antā-bhūmikāḥ) by means of self-existent Consciousness (cit-svābhāvyāt) since He is always aware (vimṛṣan) of His own Self (sva-ātmanā). || 6 ||
तत्र वाचकवाच्यात्मस्पन्दयोरेकशः प्रभोः ।
स्थूलसूक्ष्मपराभासक्रमयोः षड्विधाध्वता ॥७॥
Tatra vācakavācyātmaspandayorekaśaḥ prabhoḥ |
Sthūlasūkṣmaparābhāsakramayoḥ ṣaḍvidhādhvatā || 7 ||
There (tatra), during the activity of the pair called ‘subject’ and ‘object’ (vācaka-vācya-ātmā-spandayoḥ), the Lord (prabhoḥ) is the sole existence (ekaśaḥ), and (he is also) the state of the Sixfold Path (ṣaṭ-vidhā-adhvatā) of the succession of the manifestation of gross, subtle and most subtle (sthūla-sūkṣma-parā-bhāsa-kramayoḥ). || 7 ||
क्रमो यो देशकालात्मा भेदप्राणस्स संविदाम् ।
विच्छेदादेष विज्ञातुर्विचित्राभासताकृतः ॥८॥
Kramo yo deśakālātmā bhedaprāṇassa saṃvidām |
Vicchedādeṣa vijñāturvicitrābhāsatākṛtaḥ || 8 ||
That (saḥ) which (yaḥ) gives life to the differentiation (bheda-prāṇaḥ) of all the perceptions (saṃvidām) is succession (kramaḥ), characterized by space and time (deśa-kāla-ātmā). This (eṣaḥ) is created by the manifested condition of the manifoldness (vicitra-ābhāsatā-kṛtaḥ) of the perceiver (vijñātuḥ), by means of dividing (Consciousness into subject and object) (vicchedāt). || 8 ||
उभयो तत्र वै रीतिः शुद्धाशुद्धात्मभेदतः ।
शुद्धिर्बहिष्कृतार्थानां स्वाहन्तायां निमज्जनम् ॥९॥
Ubhayo tatra vai rītiḥ śuddhāśuddhātmabhedataḥ |
Śuddhirbahiṣkṛtārthānāṃ svāhantāyāṃ nimajjanam || 9 ||
There --i.e. in manifoldness-- (tatra…vai), both (ubhayaḥ) currents (of subject and object take place) (rītiḥ) due to differentiation, characterized by (the idea of) pure and impure (śuddha-aśuddhā-ātmā-bhedataḥ). Purification (śuddhiḥ) is immersion (nimajjanam) of the externally created objects (bahiṣkṛta-arthānām) into one’s Self-Consciousness (sva-ahantāyām). || 9 ||
अशुद्धिरपि मग्नानां नैवं हृदयविश्रमः ।
अत्रान्तरे ऽप्यनन्तास्स्युः स्थितयस्तारतम्यतः ॥१०॥
Aśuddhirapi magnānāṃ naivaṃ hṛdayaviśramaḥ |
Atrāntare 'pyanantāssyuḥ sthitayastāratamyataḥ || 10 ||
But (api) even after the aforesaid immersion (of objects, there) (magnānām) is ‘impurity’ (aśuddhiḥ) (, because they) do not (na…evam) rest on the Heart (hṛdaya-viśramaḥ). And even there (atra…api), in that internal state (antare), there are actually (syuḥ) innumerable (anantāḥ) manifestations (or ideas) (sthitayaḥ) due to the (illusion of) ‘higher and lower’ --lit. ‘more or less’-- (tāratamyataḥ). || 10 ||
उचितोचितमेयानां प्रमातॄणां प्रकाशने ।
साधारणान्यथाभावौ भिद्येते मातृमेययोः ॥११॥
Ucitocitameyānāṃ pramātṝṇāṃ prakāśane |
Sādhāraṇānyathābhāvau bhidyete mātṛmeyayoḥ || 11 ||
Otherwise (anyathā), when there is illumination (prakāśane) of the limited experiencer (pramātṝṇām) of the well-known limited object (ucita-ucita-meyānām) the non-existence (abhāvau) of the prevalent (sādhāraṇā) pair of limited subject and object (mātṛ-meyayoḥ) would be broken (bhidyete). || 11 ||
अविकल्पस्फुटाभासा सा सृष्टिः शाम्भवी मता ।
अभेदेनात्मनिर्माणे स्वात्मैव करणीकृतः ॥१२॥
Avikalpasphuṭābhāsā sā sṛṣṭiḥ śāmbhavī matā |
Abhedenātmanirmāṇe svātmaiva karaṇīkṛtaḥ || 12 ||
In the clear appearance of thoughtlessness (avikalpa-sphuṭa-ābhāsā), ‘sṛṣṭi’ or ‘manifestation’ (sā…sṛṣṭiḥ) is known (matā) as ‘Śāmbhavī’ or ‘The Power of Śambhu’ (śāmbhavī); (therefore,) by means of non-difference (abhedena), in the creation of the Self (ātmā-nirmāṇe) only (eva) one’s own Self (sva-ātmā) is the doer (karaṇī-kṛtaḥ). || 12 ||
क्रियाज्ञानात्मचिच्छक्तिर्भेदासूत्रणकारणात् ।
कलाविद्यापदं प्राप्य भेदोद्भेदे पुनर्भवेत् ॥१३॥
Kriyājñānātmacicchaktirbhedāsūtraṇakāraṇāt |
Kalāvidyāpadaṃ prāpya bhedodbhede punarbhavet || 13 ||
By means of cutting of differentiation (bheda-asūtraṇa-kāraṇāt) the Power of Consciousness characterized by ‘Jñāna’ or ‘Knowledge’ and ‘Kriyā’ or ‘Action’ (kriyā-jñāna-ātmā-cit-śaktiḥ) takes place (bhavet) again (punaḥ) after attaining (prāpya) the condition of limited action and limited knowledge (kalā-vidyā-padam) in the manifestation of duality (bheda-udbhede). || 13 ||
प्रमाणबुद्धिप्रकरा यत्क्रियाया विकल्पनाः ।
सैव विच्छिन्नविच्छिन्नक्रिया ज्ञानोद्यमा यदा ॥१४॥
कर्मबुद्ध्यक्षतां प्राप्ता तदासौ पशुरुच्यते ।
इतीच्छया स भगवान्भैरवः परिमीयते ॥१५॥
Pramāṇabuddhiprakarā yatkriyāyā vikalpanāḥ |
Saiva vicchinnavicchinnakriyā jñānodyamā yadā || 14 ||
Karmabuddhyakṣatāṃ prāptā tadāsau paśurucyate |
Itīcchayā sa bhagavānbhairavaḥ parimīyate || 15 ||
When (yadā) the applications of the understanding of limited perceptions (pramāṇa-buddhi-prakarāḥ) that are mentations (which are created) (vikalpanāḥ) by the activity of that (takes place) (yat-kriyāyā), (then) only (eva) the activity of jñāna (jñāna-udyamā) becomes that (sā) activity of distinction --i.e. Kriyā comes from Jñāna-- (vicchinna-vicchinna-kriyā); then (tadā), (when this activity) attains (prāptā) the organs of knowledge and action (karma-buddhi-akṣatām), He (asau) is said to be (ucyate) a paśu or limited being (paśuḥ), (and) this means (iti): He (saḥ), Lord (bhagavān) Bhairava (bhairavaḥ) becomes diminished (parimīyate) by (His own) Will Power (by means of limited perception) (icchayā). || 14-15 ||
मितवृत्तिस्सती सा च शक्तिस्तमनुवर्तते ।
तस्य विद्येशसादाख्यशिवतास्संकुचत्स्थितेः ।
देहप्राणबुद्धिशून्यप्रमातृत्वमुपागमन् ॥१६॥
Mitavṛttissatī sā ca śaktistamanuvartate |
Tasya vidyeśasādākhyaśivatāssaṃkucatsthiteḥ |
Dehaprāṇabuddhiśūnyapramātṛtvamupāgaman || 16 ||
And (ca) Śakti (sā…śaktiḥ) exists (satī…anuvartate) as that --i.e. the paśu-- (tam) (in the form of) limited activity (mita-vṛttiḥ). For him --i.e. for the paśu-- (tasya) the states (of the first five tattva-s) like ‘Vidyā’, ‘Īśa’, ‘Sadāśiva’ and ‘Śiva’ --i.e. Sadvidyā, Īśvara, Sadāśiva, Śakti and Śiva-- take place (vidyā-īśa-sādākhya-śivatāḥ) (and) due to their contraction (saṃkucat-sthiteḥ) occurs (upāgaman) the state of the perceiver of void, intellect, life force and body (deha-prāṇa-buddhi-śūnya-pramātṛtvam). || 16 ||
तस्यासाधारणी सृष्टिस्तत्तन्नानाविकल्पना ।
शैवसर्गोत्थसंस्कारसंस्कृतस्य तदाश्रया ॥१७॥
Tasyāsādhāraṇī sṛṣṭistattannānāvikalpanā |
Śaivasargotthasaṃskārasaṃskṛtasya tadāśrayā || 17 ||
For him --i.e. for the paśu-- (tasya) ‘sṛṣṭi’ or ‘manifestation’ (sṛṣṭiḥ) is uncommon (asādhāraṇī), (when it takes place) as mentation about manifoldness of that (tat-tan-nānā-vikalpanā), and rests on that (tat-āśrayā) which is assembled from saṃskāra-s risen in the emission belonging to Śiva (śaiva-sarga-uttha-saṃskāra-saṃskṛtasya). || 17 ||
प्रमातैवायम् एतावत्प्रकारो ऽवग्रहोत्सवे ।
अव्यग्रो वर्तते स्वात्मन्यविकल्पे चिदात्मके ॥१८॥
Pramātaivāyam etāvatprakāro 'vagrahotsave |
Avyagro vartate svātmanyavikalpe cidātmake || 18 ||
This (ayam) is only (eva) the limited perceiver (pramātā), who is a ‘Prakāra’ or ‘Formation’ (prakāraḥ) as long as (etāvat) there is enjoyment of limited sensory perception (avagraha-utsave). Indifference (to this limitation) (avyagraḥ) exists (vartate) in thoughtlessness (avikalpe) that is one’s own Self (svā-ātmani) characterized by Consciousness (cit-ātmake). || 18 ||
वत्स पश्य त्वम् एवैतत् अद्वयत्वेन संविदः ।
विदितं तन्मयं विश्वमन्यत्तुच्छमसद्यतः ॥१९॥
Vatsa paśya tvam evaitat advayatvena saṃvidaḥ |
Viditaṃ tanmayaṃ viśvamanyattucchamasadyataḥ || 19 ||
Oh dear friend! (vatsa) only (eva) You --i.e. the reader-- (tvam) must see (paśya) this (etat) by means of non-duality (advayatvena) of Consciousness (saṃvidaḥ). The world (viśvam) known as (viditam) composed of that --i.e. Consciousness-- (tat-mayam), otherwise (anyat) it is empty (tuccham) because of (yataḥ) non-existence (asat). || 19 ||
किमुपायमिदं तत्त्वं यतो ऽन्यन्नैव सम्भवि ।
अनन्योपायमेतत्तदात्मोपायं प्रचक्षते ॥२०॥
Kimupāyamidaṃ tattvaṃ yato 'nyannaiva sambhavi |
Ananyopāyametattadātmopāyaṃ pracakṣate || 20 ||
What kind of (kim) upāya (upāyam) (exists in) this (idam) Reality (tattvam) if (yataḥ) another (anyat) is not at all (na…eva) possible (sambhavi)? This (Reality) (etat) is that (tat) sole upāya (ananya-upāyam) considered as (pracakṣate) ‘ātmopāya’ or ‘the way of the Self’ (ātmā-upāyam). || 20 ||
संहृत्य सर्वतश्चिन्तामहमित्यनुशीलयन् ।
अविकल्पां स्वसंवित्तिं प्रत्यक्षां प्रतिपद्यते ॥२१॥
Saṃhṛtya sarvataścintāmahamityanuśīlayan |
Avikalpāṃ svasaṃvittiṃ pratyakṣāṃ pratipadyate || 21 ||
After completely (sarvataḥ) abandoning (saṃhṛtya) thinking (cintām) only (the Awareness of) ‘I’ (aham…iti) is practised (anuśīlayan) (and) one’s own thoughtless (avikalpām) Consciousness (svasaṃvittim) is attained (pratipadyate) directly --lit. in front of one’s eyes-- (pratyakṣām). || 21 ||
अनन्तैतावदाकारस्वीकारे ऽप्येकलक्षणाम् ।
तां स्वसंविदमाविश्य विकल्पान्न विकल्पयेत् ॥२२॥
Anantaitāvadākārasvīkāre 'pyekalakṣaṇām |
Tāṃ svasaṃvidamāviśya vikalpānna vikalpayet || 22 ||
As long as (etāvat) (this Consciousness is attained) in continuity (ananta) even (api) in embracing manifestation (ākāra-svīkāre) after penetrating (āviśya) one’s own Consciousness (svasaṃvidam) that (tām) is the sole characteristic (of everything) (eka-lakṣaṇām), no (na) thoughts (vikalpāt) should be created (vikalpayet). || 22 ||
खेचर्यादिचतुस्स्रोतोवाहपूर्णमहाह्रदाम् ।
व्योमेश्वरीमात्मचितिं विगाह्य ब्रोडयेज्जडम् ॥२३॥
Khecaryādicatussrotovāhapūrṇamahāhradām |
Vyomeśvarīmātmacitiṃ vigāhya broḍayejjaḍam || 23 ||
After plunging into (vigāhya) the Great Lake filled with the flow of the four currents beginning with ‘Khecarī’ (khecarī-ādi-catuś-srotas-vāha-pūrṇa-mahā-hradām) that is ‘Vyomeśvarī’ (vyoma-īśvarīm), the Consciousness of the Self (ātmā-citim), lifeless manifestation (jaḍam) sinks (broḍayet). || 23 ||
सर्गस्थापनसंहारनिग्रहानुग्रहक्रमात् ।
पञ्चकृत्यानि कुर्वाणः शिवो ऽहमिति विश्वसेत् ॥२४॥
Sargasthāpanasaṃhāranigrahānugrahakramāt |
Pañcakṛtyāni kurvāṇaḥ śivo 'hamiti viśvaset || 24 ||
The confidence of “I am (aham…iti) Śiva (śivaḥ), the performer (kurvāṇaḥ) of the Fivefold Act (pañca-kṛtyāni)” pulsates (viśvaset) because of the succession of manifestation, maintenance, dissolution, concealment and Grace (sarga-sthāpana-saṃhāra-nigraha-anugraha-kramāt). || 24 ||
क्षेपज्ञानप्रसंख्यानगतिनादक्रमेण वा ।
गुरुवक्त्रेण तान्यात्मन्याकलय्य कृती भवेत् ॥२५॥
Kṣepajñānaprasaṃkhyānagatinādakrameṇa vā |
Guruvaktreṇa tānyātmanyākalayya kṛtī bhavet || 25 ||
Or (vā) by means of the succession of ‘casting’, ‘knowing’, ‘gathering’, ‘to go’ and ‘sound’ (kṣepa-jñāna-prasaṃkhyāna-gati-nāda-krameṇa), That --i.e. the Fivefold Act-- (tāni) is performed (kṛtī-bhavet) in the Self (ātmani) in the form of transference (ākalayya) through the Speech of the Guru (guru-vaktreṇa). || 25 ||
विकल्पयित्वा विश्वात्मा भैरवो ऽहं ममैव ताः ।
विश्वभङ्ग्यो यथा वह्नेर्ज्वालाभङ्ग्यः प्रभा रवेः ॥२६॥
Vikalpayitvā viśvātmā bhairavo 'haṃ mamaiva tāḥ |
Viśvabhaṅgyo yathā vahnerjvālābhaṅgyaḥ prabhā raveḥ || 26 ||
One should contemplate the following way (vikalpayitvā): the attributes of the world (viśva-bhaṅgyaḥ…tāḥ) are only (eva) mine (mama) as I am (aham) Bhairava (bhairavaḥ), Who is composed of the world (viśva-ātmā), just like (yathā) the power of burning (jvālā-bhaṅgyaḥ) belongs to fire (vahneḥ) (and) as splendour (prabhā) belongs to the Sun (raveḥ). || 26 ||
एको ऽहं मातृविज्ञानमानमेयप्रकारवान् ।
शुद्धबोधादिरूपेण खेचर्यादिचतुर्दशः ॥२७॥
Eko 'haṃ mātṛvijñānamānameyaprakāravān |
Śuddhabodhādirūpeṇa khecaryādicaturdaśaḥ || 27 ||
I am (aham) only One (ekaḥ), and the formations of the Consciousness of the subject, cognition and object belong to me (mātṛ-vijñāna-māna-meya-prakāravān), in the form of the fourfold state beginning with ‘Khecarī’ (khecarī-ādi-catur-daśaḥ) or ‘Pure Consciousness’ (śuddha-bodha-ādi-rūpeṇa). || 27 ||
मेदामेदप्रकारेण बन्धमोक्षौ विभावयन् ।
भैरवो ऽस्मीति विस्रम्भात्स्वाच्छन्द्यं परमं व्रजेत् ॥२८॥
Medāmedaprakāreṇa bandhamokṣau vibhāvayan |
Bhairavo 'smīti visrambhātsvācchandyaṃ paramaṃ vrajet || 28 ||
Bondage and liberation (bandha-mokṣau) are shining (vibhāvayan) as the formations of illusion and non-illusion respectively (meda-ameda-prakāreṇa). One attains (vrajet) the Supreme (paramam) Independence (svācchandyam) by the confidence of (visrambhāt) ‘I am Bhariava’ (bhairavaḥ asmi…iti). || 28 ||
अन्तःकारबहिष्कारावकालक्रममात्मनः ।
अपराधीनमाधत्से यत्त्वं प्राभवनिर्भरः ॥२९॥
Antaḥkārabahiṣkārāvakālakramamātmanaḥ |
Aparādhīnamādhatse yattvaṃ prābhavanirbharaḥ || 29 ||
(When) You are longing for objectivity (aparādhīnam), You (tvam) assume (ādhatse) the timeless process (akāla-kramam) of the Self (ātmanaḥ), which (yat) is full of superiority (prābhava-nirbharaḥ), in the inner and outer senses (antaḥ-kāra-bahiṣ-kārau). || 29 ||
अनुत्तरविसर्गात्मविश्रमोदययामलम् ।
संघट्टश्शिवशक्त्योस्तदन्तरे चान्यशक्तयः ॥३०॥
Anuttaravisargātmaviśramodayayāmalam |
Saṃghaṭṭaśśivaśaktyostadantare cānyaśaktayaḥ || 30 ||
The union (saṃghaṭṭaḥ) of Śiva and Śakti (śiva-śaktyoḥ) is the pair of the rising of resting that is characterized by the emission of The Absolute (anuttara-visarga-ātmā-viśrama-udaya-yāmalam) and (ca) in there --i.e. in their union-- (tat-antare) other Śakti-s rise (anya-śaktayaḥ). || 30 ||
आनन्देच्छेशनोन्मेषा ऊनता चेशनेच्छयोः ।
अस्फुटस्फुटभेदेन वेद्योल्लासस्तयोर्विदः ॥३१॥
Ānandeccheśanonmeṣā ūnatā ceśanecchayoḥ |
Asphuṭasphuṭabhedena vedyollāsastayorvidaḥ || 31 ||
(These are) the letter ‘ā’, the letter ‘i’, the letter ‘ī’, the letter ‘u’ and the letter ‘ū’ (ānanda-icchā-īśanā-unmeṣāḥ…ūnatā) and (ca) by the duality of the ‘sphuṭa’ or ‘clearly seen’ aspect and the ‘asphuṭa’ or ‘not clearly seen’ aspect --i.e. subject and object-- (asphuṭa-sphuṭa-bhedena) of icchā and īśanā respectively (īśanā-icchayoḥ), the appearance of the knowable (vedya-ullāsaḥ) is knowledge (vidaḥ) of the two (tayoḥ). || 31 ||
आनन्दानुत्तराभ्यां च सन्धीभावो ऽथ वेदना ।
वेद्यानां प्राणभूतेति पूर्णं तद्भैरवं वपुः ॥३२॥
Ānandānuttarābhyāṃ ca sandhībhāvo 'tha vedanā |
Vedyānāṃ prāṇabhūteti pūrṇaṃ tadbhairavaṃ vapuḥ || 32 ||
Therefore (atha), the unity (sandhī-bhāvaḥ) of the letter ‘a’ and the letter ‘ā’ (ānanda-anuttarābhyām) is perception (vedanā), and (ca) the life (prāṇa-bhūtā) of all the knowables (vedyānām) is completely (iti…pūrṇam) that (tat) beautiful (vapuḥ) Bhairava (bhairavam). || 32 ||
वेद्योल्लासो ऽयमिच्छायामीशने चैकतः स्थितः ।
स्थूलत्वेन पृथिव्यादिभूतपञ्चकतामियात् ॥३३॥
Vedyollāso 'yamicchāyāmīśane caikataḥ sthitaḥ |
Sthūlatvena pṛthivyādibhūtapañcakatāmiyāt || 33 ||
On one hand (ekataḥ), this (ayam) manifestation of objects (vedya-ullāsaḥ) remains or stands (sthitaḥ) in the letter ‘i’ (icchāyām) and (ca) the letter ‘ī’ (īśane) (and) by means of grossness (sthūla-tvena) it becomes (iyāt) the fivefold state of the gross elements beginning with the earth (pṛthivi-ādi-bhūta-pañcakatām). || 33 ||
सूक्ष्मत्वेन च गन्धादिपञ्चतन्मात्रतां ततः ।
करणत्वेन संस्पर्शादिन्द्रियाणां द्विपञ्चताम् ॥३४॥
Sūkṣmatvena ca gandhādipañcatanmātratāṃ tataḥ |
Karaṇatvena saṃsparśādindriyāṇāṃ dvipañcatām || 34 ||
Moreover (tataḥ), by means of subtlety (sūkṣmatvena) (it becomes) the state of the five subtle elements beginning with the smell (gandha-ādi-pañca-tanmātratām) and (ca) by means of causality (karaṇatvena) (it becomes) the two pentads (dvipañcatām) of the senses (indriyāṇām) because of close contact (with their objects) (saṃsparśāt). || 34 ||
वेद्यतायाः छादनेन वेत्तृतोद्भासनक्रमे ।
मनो ऽहंबुद्धितामेषामविभागे प्रधानताम् ।
पुरुषत्वं च संकोचविकासौ यदपेक्षया ॥३५॥
Vedyatāyāḥ chādanena vettṛtodbhāsanakrame |
Mano 'haṃbuddhitāmeṣāmavibhāge pradhānatām |
Puruṣatvaṃ ca saṃkocavikāsau yadapekṣayā || 35 ||
By the concealing (power of) (chādanena) objectivity (vedyatāyāḥ) in the process of the appearance of the state of the limited subject (vettṛtā-ut-bhāsana-krame) (it becomes) this (eṣām) state of antahkaraṇa or mind, false-I and intellect (manas-ahaṃ-buddhitām). In (its) undivided (stage) (avibhāge) (it becomes) the state of ‘prakṛti’ (pradhānatām) and (ca) ‘puruṣa’ (puruṣatvam) that are the pair of expansion and contraction (saṃkoca-vikāsau) by means of being dependent on that --i.e. expansion and contraction -- (yad-apekṣayā). || 35 ||
अभूवन्निष्यसंयोगाद्द्विरूपादुभयात्मनः ।
इच्छास्वरूपादुन्मेषादन्यथानुत्तरायुतात् ॥३६॥
चतस्रश्शक्तयो ऽन्तःस्थाः पुंसो ऽस्यान्तश्च धारिकाः ।
चिद्व्योम्नो जडभूमेश्च मायामय्यस्त्रिशङ्कुवत् ॥३७॥
Abhūvanniṣyasaṃyogāddvirūpādubhayātmanaḥ |
Icchāsvarūpādunmeṣādanyathānuttarāyutāt || 36 ||
Catasraśśaktayo 'ntaḥsthāḥ puṃso 'syāntaśca dhārikāḥ |
Cidvyomno jaḍabhūmeśca māyāmayyastriśaṅkuvat || 37 ||
The four Śakti-s (catasraḥ…śaktayaḥ) called ‘anthastha’-s --i.e. the semivowels: ya, ra, la, va-- (antaḥ-sthāḥ) exist (abhūvan) because of the twofold (dvirūpāt) union with both ‘icchā’ or the letter ‘i’ (iṣya-saṃyogāt) (and) additionally (anyathā) ‘unmeṣa’ or the letter ‘u’ (unmeṣāt) that is the expansion of ‘icchā’ or the letter ‘i’ (icchā-svarūpāt…ubhaya-ātmanaḥ), combined with ‘anuttara’ or the letter ‘a’ (anuttara-āyutāt). (These Śakti-s) are the internal (antaḥ) holders (dhārikāḥ) of the ‘puruṣa’ (asya…puṃsaḥ) and (ca…ca) because the coagulated state (jaḍa-bhūmeḥ) of the Sky of Consciousness (cit-vyomnaḥ) (takes place this way,) they are consisiting of māyā (māyā-mayyaḥ) like three holes --i.e. ‘āṇavamala’, ‘māyīyamala’ and ‘kārmamala’-- (triśaṅkuvat). || 36-37 ||
इच्छाशक्तेस्त्रिरूपायास्तिस्रो ऽन्याश्शक्तयो ऽभवन् ।
विसर्गो ऽयमथात्यर्थं स्फुटो ऽभूत्सृज्यविस्तरात् ॥३८॥
Icchāśaktestrirūpāyāstisro 'nyāśśaktayo 'bhavan |
Visargo 'yamathātyarthaṃ sphuṭo 'bhūtsṛjyavistarāt || 38 ||
From the threefold formation (tri-rūpāyāḥ) of ‘icchāśakti’ (icchā-śakteḥ) other (anyāḥ) three (tisraḥ) śakti-s --i.e. śa, ṣa, sa-- (śaktayaḥ) rise (abhavan). Therefore (athā), this (ayam) emission (visargaḥ) is (abhūt) the exceedingly (ati-artham) clear (sphuṭaḥ) expansion of that which is to be emitted (sṛjya-vistarāt). || 38 ||
एतत्सृष्ट्वात्मशक्तीनामितरेतरमिश्रात् ।
भवेत्क्षोभान्तरं नास्माद्विसर्गाद्बाह्यतो भवेत् ॥३९॥
Etatsṛṣṭvātmaśaktīnāmitaretaramiśrāt |
Bhavetkṣobhāntaraṃ nāsmādvisargādbāhyato bhavet || 39 ||
Having manifested (sṛṣṭvā) this (etat), internal confusion (kṣobha-antaram) takes place (bhavet) because of the intermixture (itaretara-miśrāt) of the Powers of the Self (ātmā-śaktīnām), and not (na…bhavet) because of this (asmāt) manifestation (visargāt) of externality (bāhyataḥ). || 39 ||
इयत्सर्वं सदिच्छादिद्वारानुत्तरभैरवे ।
विश्रम्य विश्रम्य मुहुस्तत एव विसृज्यते ॥४०॥
Iyatsarvaṃ sadicchādidvārānuttarabhairave |
Viśramya viśramya muhustata eva visṛjyate || 40 ||
Hence (iyat), everything --i.e. the world-- (sarvam) is manifested (visṛjyate) after being firmly reposed (viśramya…viśramya) at once (muhuḥ…tataḥ…eva) in Bhairava Who is Anuttara or the Absolute Reality, the Passage of Supreme Icchā or the Power of Will, etc. (sat-icchā-ādi-dvāra-anuttara-bhairave). || 40 ||
अन्तर्निलीनानन्तार्थस्वात्मामर्शश्चितिः परा ।
एकवारवहाद्येयं मन्त्री वाक् शुद्धकर्तृता ॥४१॥
Antarnilīnānantārthasvātmāmarśaścitiḥ parā |
Ekavāravahādyeyaṃ mantrī vāk śuddhakartṛtā || 41 ||
This (iyam) Citi or Consciousness (citiḥ) Who (yā) is the contact with one’s own Self (that is) the eternal cause hidden inside (antar-nilīna-ananta-artha-svātmā-āmarśaḥ) is Parā or Supreme (parā), because (She) causes the only one treasure (to shine) (eka-vāra-vahāt), (hence, She) is the Adviser (mantrī) Speech (vāk), the pure Doer (śuddha-kartṛtā). || 41 ||
त्रिवहं त्रिपथं त्रिस्थं कालं सा कर्षति स्वतः ।
बहिस्ततश्चात्मनीति श्रीपरा कालकर्षिणी ॥४२॥
Trivahaṃ tripathaṃ tristhaṃ kālaṃ sā karṣati svataḥ |
Bahistataścātmanīti śrīparā kālakarṣiṇī || 42 ||
She (sā) naturally (svataḥ) devours (karṣati) Time (kālam), (which constitues any threefold division like) the three aspects of ‘past’, ‘present’ and ‘future’ (tristham), the three channels of breath like ‘iḍā’, ‘piṅgalā’ and ‘suṣumnā’ (tripatham), (and) the three portions of perception like ‘subject’, ‘object’ and ‘cognition’ (trivaham) (that is nothing but) externality (bahiḥ) in the Self (ātmani) and (ca) therefore (tataḥ), (She is called) Venerable Parā (śrī-parā), the Devourer of Time (kāla-karṣiṇī). || 42 ||
भेदितान्तःकृताखण्ड्भावावेक्षा परापरा ।
कर्तृता सैव पश्यन्ती तस्यैवेशदशाश्रया ॥४३॥
Bheditāntaḥkṛtākhaṇḍbhāvāvekṣā parāparā |
Kartṛtā saiva paśyantī tasyaiveśadaśāśrayā || 43 ||
Observing (Her) broken nature divided internally (bhedita-antaḥ-kṛtā-khaṇḍa-bhāva-avekṣā), She (sā) is (called) Paśyantī (paśyantī) (, and She is) only (eva) Parāparā (parā-aparā), the creator (kartṛtā) of that --i.e. Time-- (tasya…eva), resting on the condition of the Lord (of Time) (īśa-daśa-āśrayā). || 43 ||
मध्यमा सक्रमा स्थूला अन्तःकरणवर्तिनी ।
विकल्पनाभिन्नवाच्या प्राणवृत्तिविभेदिता ॥४४॥
Madhyamā sakramā sthūlā antaḥkaraṇavartinī |
Vikalpanābhinnavācyā prāṇavṛttivibheditā || 44 ||
Madhyamā (madhyamā) is gross (sthūlā) (and) furnished with succession (sakramā). (She) abides in antaḥkaraṇa or the domain of internal organs --i.e. psyché-- (antaḥ-karaṇa-vartinī). (She is) vācyā or the objects denoted by words that are not different from imagination (vikalpana-abhinna-vācyā), divided by vital activities (prāṇa-vṛtti-vibheditā). || 44 ||
स्ववासनातादवस्थ्याद्दशयोः पूर्वयोरपि ।
मायामातुर्मितत्वं स्यात्पश्यन्त्याश्च क्रमो ह्यणुः ॥४५॥
Svavāsanātādavasthyāddaśayoḥ pūrvayorapi |
Māyāmāturmitatvaṃ syātpaśyantyāśca kramo hyaṇuḥ || 45 ||
Because of the previously mentioned (pūrvayoḥ) two phases’ --i.e. Pasyantī and Madhyamā-- (daśayoḥ) condition of being different in their impressions (sva-vāsanā-atādavasthyāt), limitedness (mita-tvam) of the expirant of māyā --i.e. duality-- (māyā-mātuḥ) is the succesion (kramaḥ) of Paśyantī (paśyantyāḥ), and it is actually (syāt) nothing but (api…hi) ‘aṇu’ or ‘the limited being’ (aṇuḥ). || 45 ||
तयोराविश्य दशयोः क्रमाच्छान्तविकल्पयोः ।
धन्यस्स्वसंविद्विस्तारं साश्चर्यमनुपश्यति ॥४६॥
Tayorāviśya daśayoḥ kramācchāntavikalpayoḥ |
Dhanyassvasaṃvidvistāraṃ sāścaryamanupaśyati || 46 ||
Upon entering (āviśya) the two (tayoḥ) phases (daśayoḥ) by gradually (kramāt) decreasing thoughts (śānta-vikalpayoḥ), the Fortunate One (dhanyaḥ) with astonishment (sāścaryam) sees (anupaśyati) the Expansion of his own Consciousness (sva-saṃvit-vistāram). || 46 ||
सा स्थानकरणाघातपुंव्यापारात्मिका सती ।
वैखरी वृत्तयो यस्यास्ता इमाः श्रुतिगोचराः ॥४७॥
Sā sthānakaraṇāghātapuṃvyāpārātmikā satī |
Vaikharī vṛttayo yasyāstā imāḥ śrutigocarāḥ || 47 ||
‘Vaikharī’ (sā…vaikharī) is (satī) characterized by the activity of the limited being which is the calamity that is the cause of standing in this limited condition (sthāna-karaṇa-āghāta-puṃ-vyāpāra-ātmikā), of which --i.e. of ‘Vaikharī’-- (yasyāḥ) activities (vṛttayaḥ) are the gross speech (tāḥ…imāḥ…śruti-gocarāḥ). || 47 ||
आभिः परस्परं ज्ञानसंक्रान्त्यात्मा स लौकिकः ।
व्यवहारो ऽथ शास्त्रीयो नानासंकोचसंकटः ॥४८॥
Ābhiḥ parasparaṃ jñānasaṃkrāntyātmā sa laukikaḥ |
Vyavahāro 'tha śāstrīyo nānāsaṃkocasaṃkaṭaḥ || 48 ||
The (saḥ) ordinary worldly life (laukikaḥ…vyavahāraḥ) is characterized by the transference of knowledge (jñāna-saṃkrānti-ātmā) to each other (parasparam) by means of these (activities of Vaikharī) (ābhiḥ), so (atha) theoretically (śāstrīyaḥ) it is full of the contraction of manifoldness (nānā-saṃkoca-saṃkaṭaḥ). || 48 ||
इति वाग्व्याप्तिविद्वांसमेतद्वर्गाधिदेवताः ।
माहेश्वरीमुखा देव्यो जागरे ऽपि न भुञ्जते ॥४९॥
Iti vāgvyāptividvāṃsametadvargādhidevatāḥ |
Māheśvarīmukhā devyo jāgare 'pi na bhuñjate || 49 ||
This means (iti): these ‘Devī’-s (devyaḥ), the presiding deities of these (etat) groups of consonants (varga-adhi-devatāḥ) beginning with ‘Māheśvarī’ (māhā-īśvarī-mukhāḥ), are not (na) enjoying (bhuñjate) the wise knower of the pervasion of speeches (vāk-vyāpti-vidvāṃsam) not even (api) in wakefulness (jāgare). || 49 ||
उपायेनाग्रहः कार्य उपेया भैरवीस्थितिः ।
यासौ स्वसंवित्तामेव सर्वोपायां समाविशेत् ॥५०॥
Upāyenāgrahaḥ kārya upeyā bhairavīsthitiḥ |
Yāsau svasaṃvittāmeva sarvopāyāṃ samāviśet || 50 ||
The duty that is to be done (kārya) by means of ‘upāya’ or ‘spiritual practice’ (upāyena) is ‘not grabbing’ (agrahaḥ), which is to be striven after (upeyā). (This upeyā) is the Existence of Bhairavī (bhairavī-sthitiḥ), (which) penetrates (samāviśet) only that same (asau…tām…eva) Consciousness of one’s own Self (sva-saṃvit), which (yā) pervades all the upāya-s (sarva-upāyām). || 50 ||
आद्यन्तान्तर्गतानन्तवाच्यवाचकनिर्भरम् ।
रहस्यं मन्त्रमुद्राणां प्रपद्ये ऽनुत्तरं महः ॥५१॥
Ādyantāntargatānantavācyavācakanirbharam |
Rahasyaṃ mantramudrāṇāṃ prapadye 'nuttaraṃ mahaḥ || 51 ||
I take shelter (prapadye) in the Greatness (mahaḥ) of the Absolute (anuttaram) which is the Secret (rahasyam) of mantra-s and mudrā-s (mantra-mudrāṇām) being totally full of the subject and object which is hidden in manifestation --lit. which has a beginning and end-- (ādi-anta-antar-gata-ananta-vācya-vācaka-nirbharam). || 51 ||
शम्भोरभिन्नहृदया जयन्ति गुरवः पुरा ।
निर्व्युत्थानसमाधानप्राप्तपर्यन्तसंपदः ॥५२॥
Śambhorabhinnahṛdayā jayanti guravaḥ purā |
Nirvyutthānasamādhānaprāptaparyantasaṃpadaḥ || 52 ||
The Guru-s (guravaḥ), the Ancient (purā) Heart (abhinna-hṛdayā) of Śambhu (śambhoḥ), are Supreme (jayanti) and because of the fullfilment of the Supreme Extension attained by the oneness of union of ‘samādhāna’ or ‘absorption into the Self’ and ‘vyutthāna’ or ‘ordinary state’ (nir-vyutthāna-samādhāna-prāpta-pary-anta-saṃpadaḥ). || 52 ||
॥नमः शिवाय॥
|| Namaḥ śivāya ||
Salutation (namaḥ) to Śiva (śivāya)
॥परिपूर्णा कृतिरियं श्रिमदाभिनवगुप्तनाथस्य पर्यन्तपञ्चाशिका नाम॥
|| Paripūrṇā kṛtiriyaṃ śrimadābhinavaguptanāthasya paryantapañcāśikā nāma ||
|| This (iyam) composition (kṛtiḥ) of Venerable Abhinavagupta (śrimat-ābhinavagupta-nāthasya) called (nāma) ‘Paryantapañcāśikā’ or ‘Fifty verses about the Supreme Extension’ (paryanta-pañcāśikā) is complete (paripūrṇā) ||
Sanskrit source:
Göttingen Register of Electronic Texts in Indian Languages
Transliteration: Dott. Marino Faliero, July 1998
