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) studied (adhīye) the ineffable (anuccāryām) speech (vācam) of the Lord (vibhoḥ), which is His very Heart (hṛdayam), fully sustained in the repose of His Infinite Śakti, who remains hidden within the cycles of all beginnings and ends (ādi-anta-antaḥ-gata-ananta-śakti-viśrānti-nirbharām). || 1 ||
स एव भैरवो देवस्सर्वे देवाश्च यन्मयाः ।
सैवासौ भैरवी सत्ता असत्तापि च यन्मयी ॥२॥
Sa eva bhairavo devassarve devāśca yanmayāḥ |
Saivāsau bhairavī sattā asattāpi ca yanmayī || 2 ||
God (devaḥ) is none other than (saḥ…eva) Bhairava (bhairavaḥ), and (ca) all other (sarve) deities (devāḥ) consist of Him (yan-mayāḥ), while (ca) Bhairavī (bhairavī) is (sā…eva...asau) both existence and non-existence (sattā…asattā…api), for both 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 (eva) made of Him alone (yan-mayam). Even (api) the difference between (pūrva-pakṣaḥ) the (saḥ…hi) Bhairavatantra-s and the Siddhāntatantra-s (bhairava-siddha-antaḥ) is 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 state (sthitiḥ) of the sixfold path (adhvanām…ṣaṇṇām) is (sā) Bhairavī (bhairavī), in which (yatra) She moves (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, Knowledge, and Action, and immersed only in Consciousness and Bliss (cit-ānanda-mātra-ātmā-magna-icchā-jñāna-sat-kriyā), Bhairavī Herself (sā) -born undivided- (avibhāga-bhūḥ) is the Heart (hṛdayam) of Bhairava (bhairavasya), the God of gods (devadevasya). || 5 ||
चित्स्वाभाव्यादसौ देवः स्वात्मना विमृषन्प्रभुः ।
अनाश्रितादिभूम्यन्ताभूमिकाः प्रतिपद्यते ॥६॥
Citsvābhāvyādasau devaḥ svātmanā vimṛṣanprabhuḥ |
Anāśritādibhūmyantābhūmikāḥ pratipadyate || 6 ||
Having Consciousness as His very nature (cit-svābhāvyāt), that God (devaḥ) is the sovereign Lord, Prabhu (prabhuḥ). He is always aware (vimṛṣan) -through his own Self (sva-ātmanā)- of all stages of existence, spanning from ‘anāśrita’ to the earth (anāśrita-ādi-bhūmi-antā-bhūmikāḥ), for He assumes those forms (pratipadyate). || 6 ||
तत्र वाचकवाच्यात्मस्पन्दयोरेकशः प्रभोः ।
स्थूलसूक्ष्मपराभासक्रमयोः षड्विधाध्वता ॥७॥
Tatra vācakavācyātmaspandayorekaśaḥ prabhoḥ |
Sthūlasūkṣmaparābhāsakramayoḥ ṣaḍvidhādhvatā || 7 ||
There (tatra), the Lord (prabhoḥ) alone (ekaśaḥ) becomes the sixfold path (ṣaṭ-vidhā-adhvatā), and unfolds sequentially as the stages of the gross, the subtle and the supreme (sthūla-sūkṣma-parā-bhāsa-kramayoḥ), when He activates both the subject and the object (vācaka-vācya-ātmā-spandayoḥ). || 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 difference (bheda-prāṇaḥ) between perceptions (saṃvidām) is succession itself (kramaḥ), marked by space and time (deśa-kāla-ātmā). This succession (eṣaḥ) divides (Consciousness into subject and object) (vicchedāt), and shines as various manifestations (vicitra-ābhāsatā-kṛtaḥ) to their perceiver (vijñātuḥ). || 8 ||
उभयो तत्र वै रीतिः शुद्धाशुद्धात्मभेदतः ।
शुद्धिर्बहिष्कृतार्थानां स्वाहन्तायां निमज्जनम् ॥९॥
Ubhayo tatra vai rītiḥ śuddhāśuddhātmabhedataḥ |
Śuddhirbahiṣkṛtārthānāṃ svāhantāyāṃ nimajjanam || 9 ||
Two (ubhayaḥ) currents exist (rītiḥ) there (tatra…vai), separated into pure and impure categories (śuddha-aśuddhā-ātmā-bhedataḥ). Purification (śuddhiḥ) is immersion (nimajjanam) of the externally created objects (bahiṣkṛta-arthānām) into one’s I-ness (sva-ahantāyām). || 9 ||
अशुद्धिरपि मग्नानां नैवं हृदयविश्रमः ।
अत्रान्तरे ऽप्यनन्तास्स्युः स्थितयस्तारतम्यतः ॥१०॥
Aśuddhirapi magnānāṃ naivaṃ hṛdayaviśramaḥ |
Atrāntare 'pyanantāssyuḥ sthitayastāratamyataḥ || 10 ||
But even (api) those immersions (magnānām) have impurity (aśuddhiḥ), for they do not (na…evam) rest on the (universal) Heart (hṛdaya-viśramaḥ). There are (syuḥ) innumerable (anantāḥ) states (sthitayaḥ) even (atra…api) in that internal state (antare), appearing as the ideas of higher and lower --lit. ‘more and less’-- (tāratamyataḥ). || 10 ||
उचितोचितमेयानां प्रमातॄणां प्रकाशने ।
साधारणान्यथाभावौ भिद्येते मातृमेययोः ॥११॥
Ucitocitameyānāṃ pramātṝṇāṃ prakāśane |
Sādhāraṇānyathābhāvau bhidyete mātṛmeyayoḥ || 11 ||
When the limited subjects (pramātṝṇām) and their respective objects of perception (ucita-ucita-meyānām) manifest (prakāśane), the subject and the object (mātṛ-meyayoḥ) are divided (bhidyete) into similarity and difference (sādhāraṇa-anyathā-bhāvau). || 11 ||
अविकल्पस्फुटाभासा सा सृष्टिः शाम्भवी मता ।
अभेदेनात्मनिर्माणे स्वात्मैव करणीकृतः ॥१२॥
Avikalpasphuṭābhāsā sā sṛṣṭiḥ śāmbhavī matā |
Abhedenātmanirmāṇe svātmaiva karaṇīkṛtaḥ || 12 ||
When recognized as the Self (ātmā-nirmāṇe) without duality (abhedena), manifestation (sā…sṛṣṭiḥ) is known (matā) as Śāmbhavī, the Power of Śambhu (śāmbhavī), the clear appearance of thoughtlessness (avikalpa-sphuṭa-ābhāsā). (Then), one’s own Self (sva-ātmā) alone (eva) is the doer (karaṇī-kṛtaḥ). || 12 ||
क्रियाज्ञानात्मचिच्छक्तिर्भेदासूत्रणकारणात् ।
कलाविद्यापदं प्राप्य भेदोद्भेदे पुनर्भवेत् ॥१३॥
Kriyājñānātmacicchaktirbhedāsūtraṇakāraṇāt |
Kalāvidyāpadaṃ prāpya bhedodbhede punarbhavet || 13 ||
By cutting differentiation (bheda-asūtraṇa-kāraṇāt), the Power of Consciousness emerges as Knowledge and Action (kriyā-jñāna-ātmā-cit-śaktiḥ). But then, duality manifests (bheda-udbhede) again (punaḥ…bhavet) after She assumes (prāpya) the nature of limited knowledge and action (kalā-vidyā-padam). || 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 intellect is engaged in perceptions (pramāṇa-buddhi-prakarāḥ), which are the activity called ‘thinking’ (vikalpanāḥ…yat-kriyāyāḥ), and only (eva) the upsurge of perceptions (jñāna-udyamā) becomes the (sā) very activity of various distinctions (vicchinna-vicchinna-kriyā), then (tadā) this activity becomes (prāptā) the organs of knowledge and action (karma-buddhi-akṣatām), and He (asau) is said to be (ucyate) a paśu or limited being (paśuḥ).
This means (iti): He (saḥ), Lord (bhagavān) Bhairava (bhairavaḥ) limits Himself (parimīyate) by His Will (icchayā). || 14-15 ||
मितवृत्तिस्सती सा च शक्तिस्तमनुवर्तते ।
तस्य विद्येशसादाख्यशिवतास्संकुचत्स्थितेः ।
देहप्राणबुद्धिशून्यप्रमातृत्वमुपागमन् ॥१६॥
Mitavṛttissatī sā ca śaktistamanuvartate |
Tasya vidyeśasādākhyaśivatāssaṃkucatsthiteḥ |
Dehaprāṇabuddhiśūnyapramātṛtvamupāgaman || 16 ||
And (ca) Śakti (sā…śaktiḥ) becomes (satī…anuvartate) that (tam) as limited activity (mita-vṛttiḥ). The states called ‘Vidyā’, ‘Īśa’, ‘Sadāśiva’ and ‘Śiva’ emerge (vidyā-īśa-sādākhya-śivatāḥ) due to his contraction (tasya…saṃkucat-sthiteḥ). When this happens, He becomes (upāgaman) 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 ||
Manifestation (sṛṣṭiḥ) is exclusive (asādhāraṇī) to the paśu (tasya), for it appears as his various thoughts (tat-tat-nānā-vikalpanā). It becomes his home (tat-āśrayā), for he is assembled from the impressions arising as an emission of Śiva (śaiva-sarga-uttha-saṃskāra-saṃskṛtasya). || 17 ||
प्रमातैवायम् एतावत्प्रकारो ऽवग्रहोत्सवे ।
अव्यग्रो वर्तते स्वात्मन्यविकल्पे चिदात्मके ॥१८॥
Pramātaivāyam etāvatprakāro 'vagrahotsave |
Avyagro vartate svātmanyavikalpe cidātmake || 18 ||
He (ayam) is none other (eva) then the limited perceiver (pramātā), who assumes this formation (prakāraḥ) as long as (etāvat) there is enjoyment of limited sensory perception (avagraha-utsave). Indifference to this limitation (avyagraḥ) prevails (vartate) in thoughtlessness (avikalpe), as thoughtlessness is one’s Self (svā-ātmani), characterized by Consciousness (cit-ātmake). || 18 ||
वत्स पश्य त्वम् एवैतदद्वयत्वेन संविदः ।
विदितं तन्मयं विश्वमन्यत्तुच्छमसद्यतः ॥१९॥
Vatsa paśya tvam evaitadadvayatvena saṃvidaḥ |
Viditaṃ tanmayaṃ viśvamanyattucchamasadyataḥ || 19 ||
Oh dear friend! (vatsa) You (tvam) must see (paśya) this (etat) with your Consciousness (saṃvidaḥ) freed from duality (advayatvena). You must understand (viditam) that the world (viśvam) is composed of Consciousness (tat-mayam), otherwise (anyat) it is nothing (tuccham), because it (yataḥ) cannot exist (asat). || 19 ||
किमुपायमिदं तत्त्वं यतो ऽन्यन्नैव सम्भवि ।
अनन्योपायमेतत्तदात्मोपायं प्रचक्षते ॥२०॥
Kimupāyamidaṃ tattvaṃ yato 'nyannaiva sambhavi |
Ananyopāyametattadātmopāyaṃ pracakṣate || 20 ||
Since (yataḥ) nothing else possibly (anyat) exists (na…eva…sambhavi) in this (idam) Reality (tattvam), what kind of (kim) method (upāyam) could arise (to attain the Self)? This Reality itself (etat) is the (tat) only method (ananya-upāyam), considered as (pracakṣate) ātmopāya, the method of the Self (ātmā-upāyam). || 20 ||
संहृत्य सर्वतश्चिन्तामहमित्यनुशीलयन् ।
अविकल्पां स्वसंवित्तिं प्रत्यक्षां प्रतिपद्यते ॥२१॥
Saṃhṛtya sarvataścintāmahamityanuśīlayan |
Avikalpāṃ svasaṃvittiṃ pratyakṣāṃ pratipadyate || 21 ||
After abandoning (saṃhṛtya) thoughts (cintām) entirely (sarvataḥ), the yogī should practise (anuśīlayan) the awareness of ‘I’ (aham…iti), then he will (pratipadyate) achieve direct realization of what his own thoughtless Consciousness really is (svasaṃvittim…pratyakṣām…avikalpām). || 21 ||
अनन्तैतावदाकारस्वीकारे ऽप्येकलक्षणाम् ।
तां स्वसंविदमाविश्य विकल्पान्न विकल्पयेत् ॥२२॥
Anantaitāvadākārasvīkāre 'pyekalakṣaṇām |
Tāṃ svasaṃvidamāviśya vikalpānna vikalpayet || 22 ||
As long as (etāvat) his Consciousness is infinite this way (anantā) even (api) when assimilating manifestation (ākāra-svīkāre), no (na) thoughts (vikalpāt) should be created (vikalpayet) after immersing (āviśya) into his perceptions (tām…svasaṃvidam), marked by only one attribute (eka-lakṣaṇām). || 22 ||
खेचर्यादिचतुस्स्रोतोवाहपूर्णमहाह्रदाम् ।
व्योमेश्वरीमात्मचितिं विगाह्य ब्रोडयेज्जडम् ॥२३॥
Khecaryādicatussrotovāhapūrṇamahāhradām |
Vyomeśvarīmātmacitiṃ vigāhya broḍayejjaḍam || 23 ||
After plunging into (vigāhya) the awareness of one’s Self (ātmā-citim), the Great Lake -known as Vyomeśvarī- filled with the flow of the four currents beginning with ‘Khecarī’ (khecarī-ādi-catuś-srotas-vāha-pūrṇa-mahā-hradām…vyoma-īśvarīm), lifeless manifestation (jaḍam) sinks (broḍayet). || 23 ||
सर्गस्थापनसंहारनिग्रहानुग्रहक्रमात् ।
पञ्चकृत्यानि कुर्वाणः शिवो ऽहमिति विश्वसेत् ॥२४॥
Sargasthāpanasaṃhāranigrahānugrahakramāt |
Pañcakṛtyāni kurvāṇaḥ śivo 'hamiti viśvaset || 24 ||
(Then), the confidence: “I am (aham…iti) Śiva (śivaḥ), the performer (kurvāṇaḥ) of the five acts (pañca-kṛtyāni)” pulsates (viśvaset) from the sequence of manifestation, maintenance, dissolution, concealment, and Grace (sarga-sthāpana-saṃhāra-nigraha-anugraha-kramāt). || 24 ||
क्षेपज्ञानप्रसंख्यानगतिनादक्रमेण वा ।
गुरुवक्त्रेण तान्यात्मन्याकलय्य कृतीभवेत् ॥२५॥
Kṣepajñānaprasaṃkhyānagatinādakrameṇa vā |
Guruvaktreṇa tānyātmanyākalayya kṛtībhavet || 25 ||
Or in other words (vā), through the sequence of ‘casting’, ‘knowing’, ‘gathering’, ‘to go’ and ‘sound’ (kṣepa-jñāna-prasaṃkhyāna-gati-nāda-krameṇa), the five acts (tāni) are performed (kṛtī-bhavet) in the Self (ātmani), after perceiving them according to the Guru’s Speech (guru-vaktreṇa…ākalayya). || 25 ||
विकल्पयित्वा विश्वात्मा भैरवो ऽहं ममैव ताः ।
विश्वभङ्ग्यो यथा वह्नेर्ज्वालाभङ्ग्यः प्रभा रवेः ॥२६॥
एको ऽहं मातृविज्ञानमानमेयप्रकारवान् ।
शुद्धबोधादिरूपेण खेचर्यादिचतुर्दशः ॥२७॥
Vikalpayitvā viśvātmā bhairavo 'haṃ mamaiva tāḥ |
Viśvabhaṅgyo yathā vahnerjvālābhaṅgyaḥ prabhā raveḥ || 26 ||
Eko 'haṃ mātṛvijñānamānameyaprakāravān |
Śuddhabodhādirūpeṇa khecaryādicaturdaśaḥ || 27 ||
One should contemplate in the following way (vikalpayitvā):
“As I am (aham) Bhairava (bhairavaḥ), composed of the world (viśva-ātmā), the attributes of the world (viśva-bhaṅgyaḥ…tāḥ) are only (eva) mine (mama), just like (yathā) the power of burning (jvālā-bhaṅgyaḥ) belongs to fire (vahneḥ), or the splendour (prabhā) belongs to the Sun (raveḥ).”
“I am (aham) one (ekaḥ), yet I am all forms of cognition and their object -existing only in the perception of a subject- (mātṛ-vijñāna-māna-meya-prakāravān), for I take the form of the four states like Khecarī or Pure Consciousness, and the rest (khecarī-ādi-catur-daśaḥ…śuddha-bodha-ādi-rūpeṇa).” || 26 -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 forms of illusion and its absence, respectively (meda-ameda-prakāreṇa). (Therefore), one attains (vrajet) Supreme (paramam) Independence (svācchandyam) through the confidence of (visrambhāt) ‘I am Bhairava’ (bhairavaḥ…asmi…iti). || 28 ||
अन्तःकारबहिष्कारावकालक्रममात्मनः ।
अपराधीनमाधत्से यत्त्वं प्राभवनिर्भरः ॥२९॥
Antaḥkārabahiṣkārāvakālakramamātmanaḥ |
Aparādhīnamādhatse yattvaṃ prābhavanirbharaḥ || 29 ||
(When) you are longing for objectivity (aparādhīnam), you (tvam) move towards (ādhatse) the spontaneous process (akāla-kramam) of the Self (ātmanaḥ), which process (yat) manifests in the inner and outer senses with force (antaḥ-kāra-bahiṣ-kārau…prābhava-nirbharaḥ). || 29 ||
अनुत्तरविसर्गात्मविश्रमोदययामलम् ।
संघट्टश्शिवशक्त्योस्तदन्तरे चान्यशक्तयः ॥३०॥
Anuttaravisargātmaviśramodayayāmalam |
Saṃghaṭṭaśśivaśaktyostadantare cānyaśaktayaḥ || 30 ||
The union (saṃghaṭṭaḥ) of Śiva and Śakti (śiva-śaktyoḥ) is the union of Anuttara and Visarga, the letter ‘a’ and ‘aḥ’, representing repose and emergence, respectively (anuttara-visarga-ātmā-viśrama-udaya-yāmalam). And (ca) in that union (tat-antare), other Śakti-s arise (anya-śaktayaḥ). || 30 ||
आनन्देच्छेशनोन्मेषा ऊनता चेशनेच्छयोः ।
अस्फुटस्फुटभेदेन वेद्योल्लासस्तयोर्विदः ॥३१॥
Ānandeccheśanonmeṣā ūnatā ceśanecchayoḥ |
Asphuṭasphuṭabhedena vedyollāsastayorvidaḥ || 31 ||
(These are) the letters ‘ā’, ‘i’, ‘ī’, ‘u’, and ‘ū’ (ānanda-icchā-īśana-unmeṣāḥ…ūnatā), and (ca) the next two -e and ai- come from dividing icchā and īśana into indistinct and distinct categories (asphuṭa-sphuṭa-bhedena…īśana-icchayoḥ). The knowers (vidaḥ) of these two -the letters ‘o’ and ‘au’ (tayoḥ)- give rise to the knowable (vedya-ullāsaḥ). || 31 ||
आनन्दानुत्तराभ्यां च सन्धीभावो ऽथ वेदना ।
वेद्यानां प्राणभूतेति पूर्णं तद्भैरवं वपुः ॥३२॥
Ānandānuttarābhyāṃ ca sandhībhāvo 'tha vedanā |
Vedyānāṃ prāṇabhūteti pūrṇaṃ tadbhairavaṃ vapuḥ || 32 ||
And (ca…atha) the combination (sandhī-bhāvaḥ) of the letters ‘a’ and ‘ā’ (ānanda-anuttarābhyām) is therefore (atha) knowledge (vedanā), the life (prāṇa-bhūtā) of all the knowables (vedyānām). This way (iti), the (tat) nature (vapuḥ) of Bhairava (bhairavam) is perfected (pūrṇam). || 32 ||
वेद्योल्लासो ऽयमिच्छायामीशने चैकतः स्थितः ।
स्थूलत्वेन पृथिव्यादिभूतपञ्चकतामियात् ॥३३॥
Vedyollāso 'yamicchāyāmīśane caikataḥ sthitaḥ |
Sthūlatvena pṛthivyādibhūtapañcakatāmiyāt || 33 ||
This (ayam) manifestation of knowables (vedya-ullāsaḥ) remains (sthitaḥ) in unity (ekataḥ) in the letters ‘i’ (icchāyām) and (ca) ‘ī’ (īśane), but in its gross form (sthūla-tvena) it becomes (iyāt) the five 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), in its subtle form (sūkṣmatvena), it becomes the five subtle elements beginning with smell (gandha-ādi-pañca-tanmātratām). Additionally (ca), in its causative form (karaṇatvena), it becomes the two pentads (dvipañcatām) of the senses (indriyāṇām) when it is in 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 ||
In the process where it shines as the knower (vettṛtā-ut-bhāsana-krame) by concealing (chādanena) objectivity (vedyatāyāḥ), it becomes this (eṣām) triad of mind, false-I and intellect (manas-ahaṃ-buddhitām). In their unified form (avibhāge), it becomes the prakṛti (pradhānatām) and (ca) puruṣa (puruṣatvam), on whom both contraction and expansion depend (saṃkoca-vikāsau…yat-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 -representing the semivowels ya, ra, la, va- (antaḥ-sthāḥ) emerge (abhūvan) from the twofold (dvirūpāt) combination with the letter ‘i’ (iṣya-saṃyogāt), and then (anyathā) from the letter ‘u’ (unmeṣāt), which is the expansion the letter ‘i’ (icchā-svarūpāt…ubhaya-ātmanaḥ), combined with the letter ‘a’ (anuttara-āyutāt).
(These Śakti-s) are the internal (antaḥ) holders (dhārikāḥ) of the puruṣa (asya…puṃsaḥ). And (ca…ca) since they are the coagulated state (jaḍa-bhūmeḥ) of the Sky of Consciousness (cit-vyomnaḥ), they consist of māyā (māyā-mayyaḥ), having three holes (as 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 -the letters śa, ṣa, and 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) emerges (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 (sarvam) is manifested (visṛjyate) after being firmly reposed (viśramya…viśramya) at once (muhuḥ…tataḥ…eva) in Bhairava, who Himself is Anuttara, the Gate of Pure 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) Consciousness (citiḥ) who (yā) is the contact with one’s Self, the eternal cause hidden inside (antar-nilīna-ananta-artha-svātmā-āmarśaḥ), is Parā, 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). This is externality (bahiḥ) within 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 Time (tasya…eva), resting on the state of its Lord (īśa-daśa-āśrayā). || 43 ||
मध्यमा सक्रमा स्थूला अन्तःकरणवर्तिनी ।
विकल्पनाभिन्नवाच्या प्राणवृत्तिविभेदिता ॥४४॥
Madhyamā sakramā sthūlā antaḥkaraṇavartinī |
Vikalpanābhinnavācyā prāṇavṛttivibheditā || 44 ||
As madhyamā (madhyamā) She is gross (sthūlā), thus sequential (sakramā), abiding in antaḥkaraṇa, the internal organs (antaḥ-karaṇa-vartinī). She is vācyā, representing the objects denoted by words that are mere imaginations (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 of pasyantī and madhyamā (daśayoḥ), which are different in their impressions (sva-vāsanā-atādavasthyāt), the limited state (mita-tvam) of the perceiver of māyā (māyā-mātuḥ) manifests sequentially (kramaḥ) from paśyantī (paśyantyāḥ), and it is actually (syāt) nothing but (api…hi) the aṇu, 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 everything (anupaśyati) as 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 ordinary activity of the limited being, which makes him stand in this unfortunate condition (sthāna-karaṇa-āghāta-puṃ-vyāpāra-ātmikā). Their (yasyāḥ) activities (vṛttayaḥ) belong in the sphere of learned knowledge (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 ||
Ordinary worldly life (saḥ…laukikaḥ…vyavahāraḥ) is marked by the communication of experiences (jñāna-saṃkrānti-ātmā) to each other (parasparam) by means of these gross activities (ābhiḥ). Thus (atha), ordinary worldly life is limited to various restrictions (nānā-saṃkoca-saṃkaṭaḥ), authorized by the scriptures (śāstrīyaḥ). || 48 ||
इति वाग्व्याप्तिविद्वांसमेतद्वर्गाधिदेवताः ।
माहेश्वरीमुखा देव्यो जागरे ऽपि न भुञ्जते ॥४९॥
Iti vāgvyāptividvāṃsametadvargādhidevatāḥ |
Māheśvarīmukhā devyo jāgare 'pi na bhuñjate || 49 ||
This means (iti):
These goddesses (devyaḥ), beginning with ‘Māheśvarī’ (māhā-īśvarī-mukhāḥ), being the presiding deities of these (etat) groups of consonants (varga-adhi-devatāḥ), cannot (na) enjoy (bhuñjate) the wisdom that pervades all forms of speech (vāk-vyāpti-vidvāṃsam). Not even (api) in wakefulness (where they clearly occur) (jāgare). || 49 ||
उपायेनाग्रहः कार्य उपेया भैरवीस्थितिः ।
यासौ स्वसंवित्तामेव सर्वोपायां समाविशेत् ॥५०॥
Upāyenāgrahaḥ kārya upeyā bhairavīsthitiḥ |
Yāsau svasaṃvittāmeva sarvopāyāṃ samāviśet || 50 ||
The duty to be done (kārya) through spiritual methods (upāyena) is just ‘giving up grasping’ (agrahaḥ). This alone is to be striven after (upeyā), for this is the state of Bhairavī (bhairavī-sthitiḥ), which enters (samāviśet) only that same (asau…tām…eva) Consciousness of one’s 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), the Secret (rahasyam) of mantra-s and mudrā-s (mantra-mudrāṇām), full of the subject and object, hidden in manifestation as the cycles of beginning and end (ādi-anta-antar-gata-ananta-vācya-vācaka-nirbharam). || 51 ||
शम्भोरभिन्नहृदया जयन्ति गुरवः पुरा ।
निर्व्युत्थानसमाधानप्राप्तपर्यन्तसंपदः ॥५२॥
Śambhorabhinnahṛdayā jayanti guravaḥ purā |
Nirvyutthānasamādhānaprāptaparyantasaṃpadaḥ || 52 ||
Being the Ancient (purā) Heart (abhinna-hṛdayā) of Śambhu (śambhoḥ), the Guru-s (guravaḥ) are Supreme (jayanti). They are the fullfilment of the Supreme Extension, attained by the fusion of ‘absorption into the Self’ and ‘vyutthāna’, the 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
