Pratyabhijñāhṛdayam

With Kṣemarāja’s commentary

𑆏𑆀 𑆤𑆩𑆾 𑆩𑆕𑇀𑆓𑆬𑆩𑆷𑆫𑇀𑆠𑆪𑆼 𑇅

𑆃𑆡 𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆲𑆸𑆢𑆪𑆩𑇀𑇆

𑆤𑆩𑆂 𑆯𑆴𑆮𑆳𑆪 𑆱𑆠𑆠𑆁 𑆥𑆚𑇀𑆖𑆑𑆸𑆠𑇀𑆪𑆮𑆴𑆣𑆳𑆪𑆴𑆤𑆼  𑇅
𑆖𑆴𑆢𑇀 𑆄𑆤𑆤𑇀𑆢𑆔𑆤𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆳𑆮𑆨𑆳𑆱𑆴𑆤𑆼𑇆

𑆯𑆳𑆕𑇀𑆑𑆫𑆾𑆥𑆤𑆴𑆰𑆠𑇀𑆱𑆳𑆫𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆩𑆲𑆾𑆢𑆣𑆼𑆂  𑇅
𑆑𑇀𑆰𑆼𑆩𑆼𑆟𑆾𑆢𑇀𑆣𑆸𑆪𑆠𑆼 𑆱𑆳𑆫𑆂 𑆱𑆁𑆱𑆳𑆫𑆮𑆴𑆰𑆯𑆳𑆤𑇀𑆠𑆪𑆼𑇆

𑆅𑆲 𑆪𑆼 𑆱𑆶𑆑𑆶𑆩𑆳𑆫𑆩𑆠𑆪𑆾 𑇁𑆑𑆸𑆠𑆠𑆵𑆑𑇀𑆰𑇀𑆟𑆠𑆫𑇀𑆑𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆥𑆫𑆴𑆯𑇀𑆫𑆩𑆳𑆂
𑆯𑆑𑇀𑆠𑆴𑆥𑆳𑆠𑆾𑆤𑇀𑆩𑆴𑆰𑆴𑆠𑆥𑆳𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆱𑆩𑆳𑆮𑆼𑆯𑆳𑆨𑆴𑆬𑆳𑆰𑆴𑆟𑆂 𑆑𑆠𑆴𑆖𑆴𑆠𑇀 𑆨𑆑𑇀𑆠𑆴𑆨𑆳𑆘𑆂
𑆠𑆼𑆰𑆳𑆩𑇀 𑆆𑆯𑇀𑆮𑆫𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆾𑆥𑆢𑆼𑆯𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆩𑆤𑆳𑆑𑇀 𑆇𑆤𑇀𑆩𑆵𑆬𑇀𑆪𑆠𑆼 𑇅 𑆠𑆠𑇀𑆫
𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆢𑆼𑆮𑆠𑆳𑆪𑆳 𑆍𑆮 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆑𑆳𑆫𑆟𑆠𑇀𑆮𑆁 𑆱𑆶𑆒𑆾𑆥𑆳𑆪𑆥𑇀𑆫𑆳𑆥𑇀𑆪𑆠𑇀𑆮𑆁 𑆩𑆲𑆳𑆦𑆬𑆠𑇀𑆮𑆁
𑆖 𑆃𑆨𑆴𑆮𑇀𑆪𑆕𑇀𑆑𑇀𑆠𑆶𑆩𑆳𑆲

***

ॐ नमो मङ्गलमूर्तये ।

अथ प्रत्यभिज्ञाहृदयम्॥

नमः शिवाय सततं पञ्चकृत्यविधायिने  ।
चिद् आनन्दघनस्वात्मपरमार्थावभासिने॥

शाङ्करोपनिषत्सारप्रत्यभिज्ञामहोदधेः  ।
क्षेमेणोद्धृयते सारः संसारविषशान्तये॥

इह ये सुकुमारमतयो ऽकृततीक्ष्णतर्कशास्त्रपरिश्रमाः
शक्तिपातोन्मिषितपारमेश्वरसमावेशाभिलाषिणः कतिचित् भक्तिभाजः
तेषाम् ईश्वरप्रत्यभिज्ञोपदेशतत्त्वं मनाक् उन्मील्यते । तत्र
स्वात्मदेवताया एव सर्वत्र कारणत्वं सुखोपायप्राप्यत्वं महाफलत्वं
च अभिव्यङ्क्तुमाह

***

oṃ namo maṅgalamūrtaye |

atha pratyabhijñāhṛdayam ||

namaḥ śivāya satataṃ pañcakṛtyavidhāyine  |
cid ānandaghanasvātmaparamārthāvabhāsine ||

śāṅkaropaniṣatsārapratyabhijñāmahodadheḥ  |
kṣemeṇoddhṛyate sāraḥ saṃsāraviṣaśāntaye ||

iha ye sukumāramatayo 'kṛtatīkṣṇatarkaśāstrapariśramāḥ
śaktipātonmiṣitapārameśvarasamāveśābhilāṣiṇaḥ katicit bhaktibhājaḥ
teṣām īśvarapratyabhijñopadeśatattvaṃ manāk unmīlyate | tatra
svātmadevatāyā eva sarvatra kāraṇatvaṃ sukhopāyaprāpyatvaṃ mahāphalatvaṃ
ca abhivyaṅktumāha

***

Oṃ (om) Salutation (namaḥ) to the Embodiment of Happiness --i.e. Gaṇeśa-- (maṅgala-mūrtaye) |

The Pratyabhijñāhṛdayam (pratyabhijñāhṛdayam) begins (atha) ||

Salutation (namaḥ) to Śiva (śivāya) (Who is) always (satatam) the Performer of the Five Acts (pañca-kṛtya-vidhāyine), (as He) makes the Supreme Reality of one’s own Self composed of ’Consciousness’ or ’Cit’ and ’Bliss’ or ’Ānanda’ evident (cit-ānanda-ghana-sva-ātmā-parama-artha-avabhāsine). ||

In order to neutralize the poison of saṃsāra (saṃsāra-viṣa-śāntaye), I, Kṣema (kṣemeṇa), deliver (uddhṛyate) the Essence (sāraḥ) of the Great Ocean of the Pratyabhijñā (that is) the Essence of the Teachings of Śaṅkara (śāṅkara-upaniṣat-sāra-pratyabhijñā-maha-udadheḥ). ||

In this world (iha), there are a few (katicit) devotee-s (bhakti-bhājaḥ) whose (ye) understanding is weak (sukumāra-matayaḥ) (so they are) unable to take on the hardship of studying the scripture of reasoning (akṛta-tīkṣṇa-tarka-śāstra-pariśramāḥ), (but they are) gifted with (the Experience of an) Absorption into the Great Lord initiated by the Descent of Power or Grace (śaktipāta-unmiṣita-pārameśvara-samāveśa-abhilāṣiṇaḥ). For them (teṣām), the Teachings of the Īśvarapratyabhijñākārikā (īśvara-pratyabhijña-upadeśa-tattvam) will be revealed (unmīlyate) in brief (manāk).

To illuminate (abhivyaṅktum) here (tatra) the Omnipresent (sarvatra) Causality (kāraṇatvam) of the Deity (called) Svātmā or one’s own Self (svātmā-devatāyāḥ...eva), (and also Its) obtainability by easy methods (sukha-upāya-prāpyatvam) together with (ca) the Great Fruit (of Recognition) (mahā-phalatvam), we state (āha):

𑆖𑆴𑆠𑆴𑆂 𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆳 𑆮𑆴𑆯𑇀𑆮𑆱𑆴𑆢𑇀𑆣𑆴𑆲𑆼𑆠𑆶𑆂 𑇆𑇑𑇆

चितिः स्वतन्त्रा विश्वसिद्धिहेतुः ॥१॥

Citiḥ svatantrā viśvasiddhihetuḥ || 1 ||

The Self-dependent (svatantrā) Power of Consciousness (citiḥ) is the Cause of the Siddhi --i.e. manifestation, maintenance and dissolution-- of the universe (viśva-siddhi-hetuḥ). || 1 ||

𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪 𑆱𑆢𑆳𑆯𑆴𑆮𑆳𑆢𑆼𑆂 𑆨𑆷𑆩𑇀𑆪𑆤𑇀𑆠𑆱𑇀𑆪 𑆱𑆴𑆢𑇀𑆣𑆿 𑆤𑆴𑆰𑇀𑆥𑆠𑇀𑆠𑆿 𑆥𑇀𑆫𑆑𑆳𑆯𑆤𑆼
𑆱𑇀𑆡𑆴𑆠𑇀𑆪𑆳𑆠𑇀𑆩𑆤𑆴 𑆥𑆫𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑇀𑆪𑆳𑆠𑇀𑆩𑆤𑆴 𑆖 𑆱𑆁𑆲𑆳𑆫𑆼 𑆥𑆫𑆳𑆯𑆑𑇀𑆠𑆴𑆫𑆷𑆥𑆳 𑆖𑆴𑆠𑆴𑆫𑆼𑆮
𑆨𑆓𑆮𑆠𑆵 𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆳 𑆃𑆤𑆶𑆠𑇀𑆠𑆫𑆮𑆴𑆩𑆫𑇀𑆯𑆩𑆪𑆵 𑆯𑆴𑆮𑆨𑆛𑇀𑆛𑆳𑆫𑆑𑆳𑆨𑆴𑆤𑇀𑆤𑆳 𑆲𑆼𑆠𑆶𑆂
𑆑𑆳𑆫𑆟𑆩𑇀 𑇅 𑆃𑆱𑇀𑆪𑆳𑆁 𑆲𑆴 𑆥𑇀𑆫𑆱𑆫𑆤𑇀𑆠𑇀𑆪𑆳𑆁 𑆘𑆓𑆢𑆶𑆤𑇀𑆩𑆴𑆰𑆠𑆴 𑆮𑇀𑆪𑆮𑆠𑆴𑆰𑇀𑆜𑆠𑆼 𑆖
𑆤𑆴𑆮𑆸𑆠𑇀𑆠𑆥𑇀𑆫𑆱𑆫𑆳𑆪𑆳𑆁 𑆖 𑆤𑆴𑆩𑆴𑆰𑆠𑆵𑆠𑆴 𑆱𑇀𑆮𑆳𑆤𑆶𑆨𑆮 𑆍𑆮 𑆃𑆠𑇀𑆫 𑆱𑆳𑆑𑇀𑆰𑆵  𑇅
𑆃𑆤𑇀𑆪𑆱𑇀𑆪 𑆠𑆶 𑆩𑆳𑆪𑆳𑆥𑇀𑆫𑆑𑆸𑆠𑇀𑆪𑆳𑆢𑆼𑆂 𑆖𑆴𑆠𑇀𑆥𑇀𑆫𑆑𑆳𑆯𑆨𑆴𑆤𑇀𑆤𑆱𑇀𑆪 𑆃𑆥𑇀𑆫𑆑𑆳𑆯𑆩𑆳𑆤𑆠𑇀𑆮𑆼𑆤
𑆃𑆱𑆠𑇀𑆠𑇀𑆮𑆳𑆤𑇀𑆤 𑆑𑇀𑆮𑆖𑆴𑆢𑆥𑆴 𑆲𑆼𑆠𑆶𑆠𑇀𑆮𑆩𑇀 𑆥𑇀𑆫𑆑𑆳𑆯𑆩𑆳𑆤𑆠𑇀𑆮𑆼 𑆠𑆶 𑆥𑇀𑆫𑆑𑆳𑆯𑆽𑆑𑆳𑆠𑇀𑆩𑇀𑆪𑆳𑆠𑇀𑆥𑇀𑆫𑆑𑆳𑆯𑆫𑆷𑆥𑆳
𑆖𑆴𑆠𑆴𑆫𑆼𑆮 𑆲𑆼𑆠𑆶𑆂 𑆤 𑆠𑇀𑆮𑆱𑆿 𑆑𑆯𑇀𑆖𑆴𑆠𑇀  𑇅
𑆃𑆠 𑆍𑆮 𑆢𑆼𑆯𑆑𑆳𑆬𑆳𑆑𑆳𑆫𑆳 𑆍𑆠𑆠𑇀𑆱𑆸𑆰𑇀𑆛𑆳 𑆍𑆠𑆢𑆤𑆶𑆥𑇀𑆫𑆳𑆟𑆴𑆠𑆳𑆯𑇀𑆖 𑆤𑆽𑆠𑆠𑇀𑆱𑇀𑆮𑆫𑆷𑆥𑆁
𑆨𑆼𑆠𑇀𑆠𑆶𑆩𑆬𑆩𑆴𑆠𑆴 𑆮𑇀𑆪𑆳𑆥𑆑𑆤𑆴𑆠𑇀𑆪𑆾𑆢𑆴𑆠𑆥𑆫𑆴𑆥𑆷𑆫𑇀𑆟𑆫𑆷𑆥𑆳 𑆅𑆪𑆩𑆴𑆠𑇀𑆪𑆫𑇀𑆡𑆬𑆨𑇀𑆪𑆩𑆼𑆮
𑆍𑆠𑆠𑇀 𑇅 𑆤𑆤𑆶 𑆘𑆓𑆢𑆥𑆴 𑆖𑆴𑆠𑆾 𑆨𑆴𑆤𑇀𑆤𑆁 𑆤𑆽𑆮 𑆑𑆴𑆁𑆖𑆴𑆢𑆨𑆼𑆢𑆼 𑆖 𑆑𑆡𑆁
𑆲𑆼𑆠𑆶𑆲𑆼𑆠𑆶𑆩𑆢𑇀𑆨𑆳𑆮𑆂 𑆇𑆖𑇀𑆪𑆠𑆼 𑇅 𑆖𑆴𑆢𑆼𑆮 𑆨𑆓𑆮𑆠𑆵 𑆱𑇀𑆮𑆖𑇀𑆗𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆫𑆷𑆥𑆳
𑆠𑆠𑇀𑆠𑆢𑆤𑆤𑇀𑆠𑆘𑆓𑆢𑆳𑆠𑇀𑆩𑆤𑆳 𑆱𑇀𑆦𑆶𑆫𑆠𑆴 𑆅𑆠𑇀𑆪𑆼𑆠𑆳𑆮𑆠𑇀𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆾 𑇁𑆪𑆁
𑆑𑆳𑆫𑇀𑆪𑆑𑆳𑆫𑆟𑆨𑆳𑆮𑆂 𑇅 𑆪𑆠𑆯𑇀𑆖 𑆅𑆪𑆩𑆼𑆮 𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆥𑇀𑆫𑆩𑆳𑆟𑆥𑇀𑆫𑆩𑆼𑆪𑆩𑆪𑆱𑇀𑆪
𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪 𑆱𑆴𑆢𑇀𑆣𑆿 𑆥𑇀𑆫𑆑𑆳𑆯𑆤𑆼 𑆲𑆼𑆠𑆶𑆂 𑆠𑆠𑆾 𑇁𑆱𑇀𑆪𑆳𑆂
𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆳𑆥𑆫𑆴𑆖𑇀𑆗𑆴𑆤𑇀𑆤𑆱𑇀𑆮𑆥𑇀𑆫𑆑𑆳𑆯𑆫𑆷𑆥𑆳𑆪𑆳𑆂 𑆱𑆴𑆢𑇀𑆣𑆿 𑆃𑆨𑆴𑆤𑆮𑆳𑆫𑇀𑆡𑆥𑇀𑆫𑆑𑆳𑆯𑆤𑆫𑆷𑆥𑆁
𑆤 𑆥𑇀𑆫𑆩𑆳𑆟𑆮𑆫𑆳𑆑𑆩𑆶𑆥𑆪𑆶𑆑𑇀𑆠𑆩𑆶𑆥𑆥𑆤𑇀𑆤𑆁 𑆮𑆳  𑇅
𑆠𑆢𑆶𑆑𑇀𑆠𑆩𑇀 𑆠𑇀𑆫𑆴𑆑𑆱𑆳𑆫𑆼

𑆱𑇀𑆮𑆥𑆢𑆳 𑆱𑇀𑆮𑆯𑆴𑆫𑆯𑇀𑆗𑆳𑆪𑆳𑆁 𑆪𑆢𑇀𑆮𑆬𑇀𑆬𑆕𑇀𑆔𑆴𑆠𑆶𑆩𑆵𑆲𑆠𑆼  𑇅
𑆥𑆳𑆢𑆾𑆢𑇀𑆢𑆼𑆯𑆼 𑆯𑆴𑆫𑆾 𑆤 𑆱𑇀𑆪𑆳𑆠𑇀𑆠𑆡𑆼𑆪𑆁 𑆧𑆽𑆤𑇀𑆢𑆮𑆵 𑆑𑆬𑆳 𑇆𑆅𑆠𑆴 𑇅

𑆪𑆠𑆯𑇀𑆖 𑆅𑆪𑆁 𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪 𑆱𑆴𑆢𑇀𑆣𑆿 𑆥𑆫𑆳𑆢𑇀𑆮𑆪𑆱𑆩𑆳𑆫𑆱𑇀𑆪𑆳𑆥𑆳𑆢𑆤𑆳𑆠𑇀𑆩𑆤𑆴 𑆖 𑆱𑆁𑆲𑆳𑆫𑆼
𑆲𑆼𑆠𑆶𑆂 𑆠𑆠 𑆍𑆮 𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆳 𑇅 𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆠𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆳 𑆱𑆠𑆵
𑆨𑆾𑆓𑆩𑆾𑆑𑇀𑆰𑆱𑇀𑆮𑆫𑆷𑆥𑆳𑆟𑆳𑆁 𑆮𑆴𑆯𑇀𑆮𑆱𑆴𑆢𑇀𑆣𑆵𑆤𑆳𑆁 𑆲𑆼𑆠𑆶𑆂  𑇅
𑆅𑆠𑇀𑆪𑆳𑆮𑆸𑆠𑇀𑆠𑇀𑆪𑆳 𑆮𑇀𑆪𑆳𑆒𑇀𑆪𑆼𑆪𑆩𑇀 𑇅 𑆃𑆥𑆴 𑆖 𑆮𑆴𑆯𑇀𑆮𑆁 𑆤𑆵𑆬𑆱𑆶𑆒𑆢𑆼𑆲𑆥𑇀𑆫𑆳𑆟𑆳𑆢𑆴 𑆠𑆱𑇀𑆪 𑆪𑆳
𑆱𑆴𑆢𑇀𑆣𑆴𑆂 𑆥𑇀𑆫𑆩𑆳𑆤𑆾𑆥𑆳𑆫𑆾𑆲𑆑𑇀𑆫𑆩𑆼𑆟 𑆮𑆴𑆩𑆫𑇀𑆯𑆩𑆪𑆥𑇀𑆫𑆩𑆳𑆠𑇀𑆫𑆳𑆮𑆼𑆯𑆂 𑆱𑆽𑆮 𑆲𑆼𑆠𑆶𑆂
𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆼 𑆇𑆥𑆳𑆪𑆾 𑆪𑆱𑇀𑆪𑆳𑆂 𑇅 𑆃𑆤𑆼𑆤 𑆖 𑆱𑆶𑆒𑆾𑆥𑆳𑆪𑆠𑇀𑆮𑆩𑆶𑆑𑇀𑆠𑆩𑇀 𑇅 𑆪𑆢𑆶𑆑𑇀𑆠𑆁
𑆯𑇀𑆫𑆵𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆨𑆛𑇀𑆛𑆳𑆫𑆑𑆼

𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆓𑇀𑆫𑆳𑆲𑆑𑆱𑆁𑆮𑆴𑆠𑇀𑆠𑆴𑆂 𑆱𑆳𑆩𑆳𑆤𑇀𑆪𑆳 𑆱𑆫𑇀𑆮𑆢𑆼𑆲𑆴𑆤𑆳𑆩𑇀  𑇅
𑆪𑆾𑆓𑆴𑆤𑆳𑆁 𑆠𑆶 𑆮𑆴𑆯𑆼𑆰𑆾 𑇁𑆪𑆁 𑆱𑆁𑆧𑆤𑇀𑆣𑆼 𑆱𑆳𑆮𑆣𑆳𑆤𑆠𑆳 𑇆𑆅𑆠𑆴 𑇅

𑆖𑆴𑆠𑆴𑆂 𑆅𑆠𑆴 𑆍𑆑𑆮𑆖𑆤𑆁 𑆢𑆼𑆯𑆑𑆳𑆬𑆳𑆢𑇀𑆪𑆤𑆮𑆖𑇀𑆗𑆴𑆤𑇀𑆤𑆠𑆳𑆩𑆨𑆴𑆢𑆣𑆠𑇀
𑆱𑆩𑆱𑇀𑆠𑆨𑆼𑆢𑆮𑆳𑆢𑆳𑆤𑆳𑆩𑆮𑆳𑆱𑇀𑆠𑆮𑆠𑆳𑆁 𑆮𑇀𑆪𑆤𑆑𑇀𑆠𑆴 𑇅 𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆯𑆧𑇀𑆢𑆾
𑆧𑇀𑆫𑆲𑇀𑆩𑆮𑆳𑆢𑆮𑆽𑆬𑆑𑇀𑆰𑆟𑇀𑆪𑆩𑆳𑆖𑆑𑇀𑆰𑆳𑆟𑆂 𑆖𑆴𑆠𑆾 𑆩𑆳𑆲𑆼𑆯𑇀𑆮𑆫𑇀𑆪𑆱𑆳𑆫𑆠𑆳𑆁 𑆧𑇀𑆫𑆷𑆠𑆼  𑇅
𑆮𑆴𑆯𑇀𑆮 𑆅𑆠𑇀𑆪𑆳𑆢𑆴𑆥𑆢𑆩𑆯𑆼𑆰𑆯𑆑𑇀𑆠𑆴𑆠𑇀𑆮𑆁 𑆱𑆫𑇀𑆮𑆑𑆳𑆫𑆟𑆠𑇀𑆮𑆁 𑆱𑆶𑆒𑆾𑆥𑆳𑆪𑆠𑇀𑆮𑆁
𑆩𑆲𑆳𑆦𑆬𑆁 𑆖 𑆄𑆲𑇆

𑆤𑆤𑆶 𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪 𑆪𑆢𑆴 𑆖𑆴𑆠𑆴𑆂 𑆲𑆼𑆠𑆶𑆂 𑆠𑆢𑆱𑇀𑆪𑆳 𑆇𑆥𑆳𑆢𑆳𑆤𑆳𑆢𑇀𑆪𑆥𑆼𑆑𑇀𑆰𑆳𑆪𑆳𑆁
𑆨𑆼𑆢𑆮𑆳𑆢𑆳𑆥𑆫𑆴𑆠𑇀𑆪𑆳𑆓𑆂 𑆱𑇀𑆪𑆳𑆢𑆴𑆠𑇀𑆪𑆳𑆯𑆕𑇀𑆑𑇀𑆪 𑆄𑆲𑇆

विश्वस्य सदाशिवादेः भूम्यन्तस्य सिद्धौ निष्पत्तौ प्रकाशने
स्थित्यात्मनि परप्रमातृविश्रान्त्यात्मनि च संहारे पराशक्तिरूपा चितिरेव
भगवती स्वतन्त्रा अनुत्तरविमर्शमयी शिवभट्टारकाभिन्ना हेतुः
कारणम् । अस्यां हि प्रसरन्त्यां जगदुन्मिषति व्यवतिष्ठते च
निवृत्तप्रसरायां च निमिषतीति स्वानुभव एव अत्र साक्षी  ।
अन्यस्य तु मायाप्रकृत्यादेः चित्प्रकाशभिन्नस्य अप्रकाशमानत्वेन
असत्त्वान्न क्वचिदपि हेतुत्वम् प्रकाशमानत्वे तु प्रकाशैकात्म्यात्प्रकाशरूपा
चितिरेव हेतुः न त्वसौ कश्चित्  ।
अत एव देशकालाकारा एतत्सृष्टा एतदनुप्राणिताश्च नैतत्स्वरूपं
भेत्तुमलमिति व्यापकनित्योदितपरिपूर्णरूपा इयमित्यर्थलभ्यमेव
एतत् । ननु जगदपि चितो भिन्नं नैव किंचिदभेदे च कथं
हेतुहेतुमद्भावः उच्यते । चिदेव भगवती स्वच्छस्वतन्त्ररूपा
तत्तदनन्तजगदात्मना स्फुरति इत्येतावत्परमार्थो ऽयं
कार्यकारणभावः । यतश्च इयमेव प्रमातृप्रमाणप्रमेयमयस्य
विश्वस्य सिद्धौ प्रकाशने हेतुः ततो ऽस्याः
स्वतन्त्रापरिच्छिन्नस्वप्रकाशरूपायाः सिद्धौ अभिनवार्थप्रकाशनरूपं
न प्रमाणवराकमुपयुक्तमुपपन्नं वा  ।
तदुक्तम् त्रिकसारे

स्वपदा स्वशिरश्छायां यद्वल्लङ्घितुमीहते  ।
पादोद्देशे शिरो न स्यात्तथेयं बैन्दवी कला ॥इति ।

यतश्च इयं विश्वस्य सिद्धौ पराद्वयसमारस्यापादनात्मनि च संहारे
हेतुः तत एव स्वतन्त्रा । प्रत्यभिज्ञातस्वातन्त्र्या सती
भोगमोक्षस्वरूपाणां विश्वसिद्धीनां हेतुः  ।
इत्यावृत्त्या व्याख्येयम् । अपि च विश्वं नीलसुखदेहप्राणादि तस्य या
सिद्धिः प्रमानोपारोहक्रमेण विमर्शमयप्रमात्रावेशः सैव हेतुः
परिज्ञाने उपायो यस्याः । अनेन च सुखोपायत्वमुक्तम् । यदुक्तं
श्रीविज्ञानभट्टारके

ग्राह्यग्राहकसंवित्तिः सामान्या सर्वदेहिनाम्  ।
योगिनां तु विशेषो ऽयं संबन्धे सावधानता ॥इति ।

चितिः इति एकवचनं देशकालाद्यनवच्छिन्नतामभिदधत्
समस्तभेदवादानामवास्तवतां व्यनक्ति । स्वतन्त्रशब्दो
ब्रह्मवादवैलक्षण्यमाचक्षाणः चितो माहेश्वर्यसारतां ब्रूते  ।
विश्व इत्यादिपदमशेषशक्तित्वं सर्वकारणत्वं सुखोपायत्वं
महाफलं च आह॥

ननु विश्वस्य यदि चितिः हेतुः तदस्या उपादानाद्यपेक्षायां
भेदवादापरित्यागः स्यादित्याशङ्क्य आह॥

viśvasya sadāśivādeḥ bhūmyantasya siddhau niṣpattau prakāśane
sthityātmani parapramātṛviśrāntyātmani ca saṃhāre parāśaktirūpā citireva bhagavatī svatantrā anuttaravimarśamayī śivabhaṭṭārakābhinnā hetuḥ
kāraṇam | asyāṃ hi prasarantyāṃ jagadunmiṣati vyavatiṣṭhate ca
nivṛttaprasarāyāṃ ca nimiṣatīti svānubhava eva atra sākṣī  |
anyasya tu māyāprakṛtyādeḥ citprakāśabhinnasya aprakāśamānatvena
asattvānna kvacidapi hetutvam prakāśamānatve tu prakāśaikātmyātprakāśarūpā citireva hetuḥ na tvasau kaścit  |
ata eva deśakālākārā etatsṛṣṭā etadanuprāṇitāśca naitatsvarūpaṃ
bhettumalamiti vyāpakanityoditaparipūrṇarūpā iyamityarthalabhyameva
etat | nanu jagadapi cito bhinnaṃ naiva kiṃcidabhede ca kathaṃ
hetuhetumadbhāvaḥ ucyate | cideva bhagavatī svacchasvatantrarūpā
tattadanantajagadātmanā sphurati ityetāvatparamārtho 'yaṃ
kāryakāraṇabhāvaḥ | yataśca iyameva pramātṛpramāṇaprameyamayasya
viśvasya siddhau prakāśane hetuḥ tato 'syāḥ svatantrāparicchinnasvaprakāśarūpāyāḥ siddhau abhinavārthaprakāśanarūpaṃ
na pramāṇavarākamupayuktamupapannaṃ vā  |
taduktam trikasāre

svapadā svaśiraśchāyāṃ yadvallaṅghitumīhate  |
pādoddeśe śiro na syāttatheyaṃ baindavī kalā || iti |

yataśca iyaṃ viśvasya siddhau parādvayasamārasyāpādanātmani ca saṃhāre
hetuḥ tata eva svatantrā | pratyabhijñātasvātantryā satī
bhogamokṣasvarūpāṇāṃ viśvasiddhīnāṃ hetuḥ  |
ityāvṛttyā vyākhyeyam | api ca viśvaṃ nīlasukhadehaprāṇādi tasya yā
siddhiḥ pramānopārohakrameṇa vimarśamayapramātrāveśaḥ saiva hetuḥ
parijñāne upāyo yasyāḥ | anena ca sukhopāyatvamuktam | yaduktaṃ
śrīvijñānabhaṭṭārake

grāhyagrāhakasaṃvittiḥ sāmānyā sarvadehinām  |
yogināṃ tu viśeṣo 'yaṃ saṃbandhe sāvadhānatā || iti |

citiḥ iti ekavacanaṃ deśakālādyanavacchinnatāmabhidadhat
samastabhedavādānāmavāstavatāṃ vyanakti | svatantraśabdo
brahmavādavailakṣaṇyamācakṣāṇaḥ cito māheśvaryasāratāṃ brūte  |
viśva ityādipadamaśeṣaśaktitvaṃ sarvakāraṇatvaṃ sukhopāyatvaṃ
mahāphalaṃ ca āha ||

nanu viśvasya yadi citiḥ hetuḥ tadasyā upādānādyapekṣāyāṃ
bhedavādāparityāgaḥ syādityāśaṅkya āha ||

’Viśvasya’ or ’of the universe’ (viśvasya) (means:) from Sadāśiva (sadā-śivādeḥ) to the earth element (bhūmi-antasya).

’Siddhi’ (here means:) (siddhau) ’shining forth’ (niṣpattau). (It is) ’Illumination or Manifestation’ (prakāśane), ’Maintenance’ (sthiti-ātmani), and (ca) ’Withdrawal’ characterized by ’the condition of Resting in the Supreme Perceiver’ (para-pramātṛ-viśrānti-ātmani...saṃhāre). Only (eva) Citi (citiḥ), the Power of Consciousness, the Nature of the Supreme Śakti (parā-śakti-rūpā), the Self-dependent (svatantrā) or Free (svatantrā) Mistress (bhagavatī) composed of ’Absolute Awareness’ (anuttara-vimarśa-mayī), (Who) is not different from Most Venerable Lord Śiva (śiva-bhaṭṭāraka-abhinnā), is the Cause (hetuḥ) (or) Source (kāraṇam).

Consequently (hi), the world (jagat) appears (unmiṣati) and (ca) remains (vyavatiṣṭhate) when She (asyām) flows forth (prasarantyāṃ), while (ca) giving up (such) appearance (nivṛtta-prasarāyāṃ), (the world) disappears (nimiṣati). This (iti)... (atra) is the personal (sākṣī) experience (of everyone) (svānubhavaḥ).

But (tu) others (anyasya), like Māyā, Prakṛti, etc. (māyā-prakṛti-ādeḥ), that are (apparently) different from the Light of Consciousness (cit-prakāśa-bhinnasya), can never be (na...kvacid...api) the cause (hetutvam), (since they are) not manifested (without the Light of Consciousness) (aprakāśamānatvena) due to their unreal or created nature (asattvāt). But (tu) when they appear (prakāśamānatve), they are one with Light (prakāśa-aikātmyāt). (Hence), being the Nature of Light (prakāśa-rūpā), only (eva) Citi or the Power of Consciousness (citiḥ) is the Cause (hetuḥ) and nothing else (na)... (tu)... (asau) (kaścit).

Therefore (ataḥ...eva), space, time and form (deśa-kāla-ākārāḥ) are manifested (etat-sṛṣṭāḥ) and (ca) enlivened by That --i.e. by Citi-- (etat-anuprāṇitāḥ), and are not (na) capable of dividing Citi’s Essential Nature (bhettum...alam...iti...etat-svarūpam) since this (iyam) (Citi) is the Full (or) Perfect, Constantly Existing (and) All-pervading Reality (vyāpaka-nitya-udita-paripūrṇa-rūpā). Only this (etat...eva...iti) is to be understood (here) (artha-labhyam).

An objection (nanu):

But if the world (jagat...api) is not (na) something (kiṃcid...eva) different (bhinnaṃ) from Consciousness (citaḥ) (as They are) one (abhede...ca), how is (it possible to) (katham) talk (about) (ucyate) ’cause and effect’ (hetu-hetumat-bhāvaḥ)?

Only Cit or Consciousness (cit...eva) is the Divine Mistress (bhagavatī). Having the Nature of Transparent Will (svaccha-svatantra-rūpā) (, She) shines (sphurati) as innumerable worlds (tat-tat-ananta-jagat-ātmanā). Essentially (etāvat), this (ayam) is the real nature (parama-arthaḥ) of ’cause and effect’ (kārya-kāraṇa-bhāvaḥ).

And since (yataḥ...ca...tataḥ) only (eva) this (Citi) (iyam) is the Cause (hetuḥ) of the world (viśvasya) composed of ’subject, cognition and object of cognition’ (pramātṛ-pramāṇa-prameya-mayasya) when (the world) appears (siddhau...prakāśane), a wretched ’pramāṇa’ or ’means of knowledge’ (pramāṇa-varākam) is useless (upayuktam) or (vā) not capable (upapannam) of revealing the Nature of one’s own Light (That is) undivided and Free (asyāḥ...svatantrā-paricchinna-svaprakāśa-rūpāyāḥ...siddhau).

(This is because) ’pramāṇa’ or ’means of knowledge’ can shed light (only) on ever new forms or manifestations (, but not on its Source) (abhinava-artha-prakāśana-rūpam). This is mentioned (tat-uktam) in Trikasāra (trika-sāre):

„Just as one’s foot (svapadā) cannot step on the shadow of one’s head (sva-śiraḥ-chāyām...yat-ullaṅghitum...īhate...pāda-uddeśe...śiraḥ...na...syāt), the same (iyam) goes for (syāt). (ṭathā) ’Baindavī Kalā’ or the nature of the subject (baindavī...kalā...iti).” ||

So (yataḥ)... (ca), This (Citi) (iyam) is the Cause (hetuḥ) when the world (viśvasya) appears (siddhau) and (also when it) (ca) disappears (saṃhāre) (while) presenting (its) Oneness with Supreme Non-duality (para-advaya-sāmārasya-āpādana-ātmani).

Therefore (tataḥ...eva), (Citi is termed) ’Free’ (svatantrā). When (such) Freedom is recognized (pratyabhijñāta-svātantryā...satī) as the Cause (hetuḥ) of the Siddhi of the universe (viśva-siddhīnām), (such) Siddhi (shines as) both ’bhoga’ or ’worldly enjoyments’ and ’mokṣa’ or ’Liberation’ (bhoga-mokṣa-svarūpāṇām).

(The first sūtra) is to be understood in this sense also (iti...āvṛttyā...vyākhyā...iyam). Moreover (api...ca), the universe (viśvam) is made of prāṇa, body, subtle and gross objects like ’pleasure’ and ’blue’ (nīla-sukha-deha-prāṇādi). Its (tasya) ’siddhi’ (siddhiḥ) is the (saḥ) sole (eva) Cause (hetuḥ) which (yā) is Absorption into the Subject composed of Awareness (vimarśa-maya-pramātṛ-āveśaḥ) by gradually ascending through pramāṇa or cognition (to the Cognizer) (pramāna-upāroha-krameṇa).

In perfect understanding (pari-jñāne), (It is) also the means (yasyāḥ...upāyaḥ). Others --i.e. Utpaladeva-- (anena...ca) says (uktam) (this upāya or means) is ’sukhopāya’ or ’easy means’ (sukha-upāyatvam). As it is said (yat-uktam) in deeply respected Vijñānabhairava (śrī-vijñāna-bhaṭṭārake):

„Perception of grāhya or object and grāhaka or subject (grāhya-grāhaka-saṃvittiḥ) is the same or common (sāmānyā) to all the embodied beings (sarva-dehinām). But (tu) (in the case of) yogin-s (yoginām), there is (asti) a difference (viśeṣaḥ), (because yogin-s) are attentive (sāvadhānatā) to (their) connection --i.e. yogin-s know that an object is always dependent on the subject, but this truth is hidden in the case of worldly people-- (sambandhe...iti). || ”

Citi (citiḥ...iti) is used in singular form (in the first sūtra) (eka-vacanam). This underscores (abhidadhat) the fact that (Citi is) not separated or bound by space and time (deśa-kāla-ādi-anavacchinnatām). (This way,) the erronous nature (avāstavatāṃ) of all the dualistic doctrines (samasta-bheda-vādānām) is stated (vyanakti).

The (usage of the) term ’Svatantra’ or ’Free’ (sva-tantra-śabdaḥ) highlights (brūte) the very Essence of the Consciousness of the Great Lord (according to the Non-dualistic Doctrine) (citaḥ)... (māheśvarya-sāratām), (and) sheds light (ācakṣāṇaḥ) on the difference (between the Doctrine of Lord Śiva and) the doctrine of Brahma --i.e. advaita vedānta-- (brahma-vāda-vailakṣaṇyam).

’Viśva’ or ’universe’ --lit. all or everything-- and other terms (viśva...iti-ādi-padam) confirm that (Citi) has unlimited powers (aśeṣa-śaktitvam), all causality (sarva-kāraṇatvam) and the easy method (of Realization, but also present) (sukha-upāyatvam) the Great Fruit (mahā-phalam)... (ca).

An objection (nanu):

If (yadi) Citi or the Power of Consciousness (citiḥ) is the Cause (hetuḥ) of the world (viśvasya), then in Its dependency on a material cause (to create the world) (tat)... (asyāḥ...upādāna-ādi-apekṣāyām), the rejection of the doctrine of dualism (bheda-vāda-aparityāgaḥ) is actually (syāt...iti) questionable (āśaṅkyaḥ). Therefore, (we state: (āha)

𑆱𑇀𑆮𑆼𑆖𑇀𑆗𑆪𑆳 𑆱𑇀𑆮𑆨𑆴𑆠𑇀𑆠𑆿 𑆮𑆴𑆯𑇀𑆮𑆩𑆶𑆤𑇀𑆩𑆵𑆬𑆪𑆠𑆴 𑇆𑇒𑇆

स्वेच्छया स्वभित्तौ विश्वमुन्मीलयति ॥२॥

Svecchayā svabhittau viśvamunmīlayati || 2 ||

By Her own Will (sva-icchayā), the universe (viśvam)
is caused to appear (unmīlayati) on Her own canvas (sva-bhittau). || 2 ||

𑆱𑇀𑆮𑆼𑆖𑇀𑆗𑆪𑆳 𑆤 𑆠𑆶 𑆧𑇀𑆫𑆲𑇀𑆩𑆳𑆢𑆴𑆮𑆢𑆤𑇀𑆪𑆼𑆖𑇀𑆗𑆪𑆳 𑇅 𑆠𑆪𑆽𑆮 𑆖 𑆤 𑆠𑆶 𑆇𑆥𑆳𑆢𑆳𑆤𑆳𑆢𑇀𑆪𑆥𑆼𑆑𑇀𑆰𑆪𑆳
𑇅 𑆍𑆮𑆁 𑆲𑆴 𑆥𑇀𑆫𑆳𑆓𑆶𑆑𑇀𑆠𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆲𑆳𑆤𑇀𑆪𑆳 𑆖𑆴𑆠𑇀𑆠𑇀𑆮𑆩𑆼𑆮 𑆤 𑆔𑆛𑆼𑆠 𑇅 𑆱𑇀𑆮𑆨𑆴𑆠𑇀𑆠𑆿 𑆤
𑆠𑆶 𑆃𑆤𑇀𑆪𑆠𑇀𑆫 𑆑𑇀𑆮𑆳𑆥𑆴 𑇅 𑆥𑇀𑆫𑆳𑆑𑇀 𑆤𑆴𑆫𑇀𑆟𑆵𑆠𑆁 𑆮𑆴𑆯𑇀𑆮𑆁 𑆢𑆫𑇀𑆥𑆟𑆼 𑆤𑆓𑆫𑆮𑆠𑇀 𑆃𑆨𑆴𑆤𑇀𑆤𑆩𑆥𑆴
𑆨𑆴𑆤𑇀𑆤𑆩𑆴𑆮 𑆇𑆤𑇀𑆩𑆵𑆬𑆪𑆠𑆴 𑇅 𑆇𑆤𑇀𑆩𑆵𑆬𑆤𑆁 𑆖 𑆃𑆮𑆱𑇀𑆡𑆴𑆠𑆱𑇀𑆪𑆽𑆮 𑆥𑇀𑆫𑆑𑆛𑆵𑆑𑆫𑆟𑆁 𑆅𑆠𑇀𑆪𑆤𑆼𑆤
𑆘𑆓𑆠𑆂 𑆥𑇀𑆫𑆑𑆳𑆯𑆽𑆑𑆳𑆠𑇀𑆩𑇀𑆪𑆼𑆤𑆳𑆮𑆱𑇀𑆡𑆳𑆤𑆩𑆶𑆑𑇀𑆠𑆩𑇀𑇆

स्वेच्छया न तु ब्रह्मादिवदन्येच्छया । तयैव च न तु उपादानाद्यपेक्षया
। एवं हि प्रागुक्तस्वातन्त्र्यहान्या चित्त्वमेव न घटेत । स्वभित्तौ न
तु अन्यत्र क्वापि । प्राक् निर्णीतं विश्वं दर्पणे नगरवत् अभिन्नमपि
भिन्नमिव उन्मीलयति । उन्मीलनं च अवस्थितस्यैव प्रकटीकरणं इत्यनेन
जगतः प्रकाशैकात्म्येनावस्थानमुक्तम्॥

svecchayā na tu brahmādivadanyecchayā | tayaiva ca na tu upādānādyapekṣayā
 | evaṃ hi prāguktasvātantryahānyā cittvameva na ghaṭeta | svabhittau na
tu anyatra kvāpi | prāk nirṇītaṃ viśvaṃ darpaṇe nagaravat abhinnamapi
bhinnamiva unmīlayati | unmīlanaṃ ca avasthitasyaiva prakaṭīkaraṇaṃ ityanena jagataḥ prakāśaikātmyenāvasthānamuktam ||

By Her own Will (sva-icchayā), and not (na)... (tu) by any other will (anyā-icchayā) like the followers of Brahman and other systems (state) (brahmā-ādi-vat). And (ca) (She manifests the world) only by Her (Will, so She is) (tayā...eva) not (na...tu) dependent on material cause (upādānādi-apekṣayā).

This way (evam...hi), Cittva or the Reality of Consciousness (cittvam...eva) does not exist (na...ghaṭeta) without the already mentioned Svātantrya or Freedom (prāk-ukta-svātantrya-hānyā). (Manifestation occurs) only on (Her) Canvas (svabhittau) (made of Freedom), and nowhere else (tu...anyatra...kvāpi...na).

The previously explained (prāk-nirṇītam) universe (viśvam) appears (unmīlayati) just like a city (nagara-vat) in a mirror (darpaṇe) as (iva) different (from It,) (bhinnam) but (api) it is not different (essentially) (abhinnam). And (ca) ’Unmīlana’ or ’Manifestation’ (represents) (unmīlanam) merely (eva) the emergence (prakaṭīkaraṇam) of that which already exists within Consciousness (avasthitasya). This means (iti): the existence (avasthānam) of the universe (jagataḥ) is one with Prakāśa or Light (prakāśaikātmyena) as it is said (anena)... (uktam).

Now (atha), to clarify (pratipādayitum) the real nature (sva-rūpam) of the universe (viśvasya) in depth (vibhāgena), we state (āha):

𑆠𑆤𑇀𑆤𑆳𑆤𑆳𑆤𑆶𑆫𑆷𑆥𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆓𑇀𑆫𑆳𑆲𑆑𑆨𑆼𑆢𑆳𑆠𑇀 𑇆𑇓𑇆

तन्नानानुरूपग्राह्यग्राहकभेदात् ॥३॥

Tannānānurūpagrāhyagrāhakabhedāt || 3 ||

That --i.e. the universe-- (tat) manifests in diverse forms, reflecting the distinctions between object and subject. (nānā-anurūpa-grāhya-grāhaka-bhedāt). || 3 ||

𑆠𑆢𑇀𑆮𑆴𑆯𑇀𑆮𑆁 𑆤𑆳𑆤𑆳 𑆃𑆤𑆼𑆑𑆥𑇀𑆫𑆑𑆳𑆫𑆩𑇀 𑇅 𑆑𑆡𑆩𑆤𑆶𑆫𑆷𑆥𑆳𑆟𑆳𑆁
𑆥𑆫𑆱𑇀𑆥𑆫𑆿𑆖𑆴𑆠𑇀𑆪𑆳𑆮𑆱𑇀𑆡𑆵𑆤𑆳𑆁 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆳𑆟𑆳𑆁 𑆓𑇀𑆫𑆳𑆲𑆑𑆳𑆟𑆳𑆁 𑆖 𑆨𑆼𑆢𑆳𑆢𑇀𑆮𑆽𑆖𑆴𑆠𑇀𑆫𑇀𑆪𑆳𑆠𑇀  𑇅
𑆠𑆡𑆳 𑆖 𑆱𑆢𑆳𑆯𑆴𑆮𑆠𑆠𑇀𑆠𑇀𑆮𑆼 𑇁𑆲𑆤𑇀𑆠𑆳𑆖𑇀𑆗𑆳𑆢𑆴𑆠𑆳𑆱𑇀𑆦𑆶𑆛𑆼𑆢𑆤𑇀𑆠𑆳𑆩𑆪𑆁 𑆪𑆳𑆢𑆸𑆯𑆁
𑆥𑆫𑆳𑆥𑆫𑆫𑆷𑆥𑆁 𑆮𑆴𑆯𑇀𑆮𑆁 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆁 𑆠𑆳𑆢𑆸𑆓𑆼𑆮
𑆯𑇀𑆫𑆵𑆱𑆢𑆳𑆯𑆴𑆮𑆨𑆛𑇀𑆛𑆳𑆫𑆑𑆳𑆣𑆴𑆰𑇀𑆜𑆴𑆠𑆾 𑆩𑆤𑇀𑆠𑇀𑆫𑆩𑆲𑆼𑆯𑇀𑆮𑆫𑆳𑆒𑇀𑆪𑆂 𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆮𑆫𑇀𑆓𑆂
𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆼𑆖𑇀𑆗𑆳𑆮𑆑𑆬𑇀𑆥𑆴𑆠𑆠𑆡𑆳𑆮𑆱𑇀𑆡𑆳𑆤𑆂  𑇅
𑆆𑆯𑇀𑆮𑆫𑆠𑆠𑇀𑆠𑇀𑆮𑆼 𑆱𑇀𑆦𑆶𑆛𑆼𑆢𑆤𑇀𑆠𑆳𑆲𑆤𑇀𑆠𑆳𑆱𑆳𑆩𑆳𑆤𑆳𑆣𑆴𑆑𑆫𑆟𑇀𑆪𑆳𑆠𑇀𑆩 𑆪𑆳𑆢𑆸𑆓𑇀𑆮𑆴𑆯𑇀𑆮𑆁 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆁
𑆠𑆡𑆳𑆮𑆴𑆣 𑆍𑆮 𑆆𑆯𑇀𑆮𑆫𑆨𑆛𑇀𑆛𑆳𑆫𑆑𑆳𑆣𑆴𑆰𑇀𑆜𑆴𑆠𑆾 𑆩𑆤𑇀𑆠𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆮𑆫𑇀𑆓𑆂  𑇅
𑆮𑆴𑆢𑇀𑆪𑆳𑆥𑆢𑆼 𑆯𑇀𑆫𑆵𑆩𑆢𑆤𑆤𑇀𑆠𑆨𑆛𑇀𑆛𑆳𑆫𑆑𑆳𑆣𑆴𑆰𑇀𑆜𑆴𑆠𑆳 𑆧𑆲𑆶𑆯𑆳𑆒𑆳𑆮𑆳𑆤𑇀𑆠𑆫𑆨𑆼𑆢𑆨𑆴𑆤𑇀𑆤𑆳
𑆪𑆡𑆳𑆨𑆷𑆠𑆳 𑆩𑆤𑇀𑆠𑇀𑆫𑆳𑆂 𑆥𑇀𑆫𑆩𑆳𑆠𑆳𑆫𑆂 𑆠𑆡𑆳𑆨𑆷𑆠𑆩𑆼𑆮 𑆨𑆼𑆢𑆽𑆑𑆱𑆳𑆫𑆁 𑆮𑆴𑆯𑇀𑆮𑆩𑆥𑆴
𑆥𑇀𑆫𑆩𑆼𑆪𑆩𑇀 𑇅 𑆩𑆳𑆪𑆾𑆫𑇀𑆣𑇀𑆮𑆼 𑆪𑆳𑆢𑆸𑆯𑆳 𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆳𑆑𑆬𑆳𑆂
𑆑𑆫𑇀𑆠𑆸𑆠𑆳𑆯𑆷𑆤𑇀𑆪𑆯𑆶𑆢𑇀𑆣𑆧𑆾𑆣𑆳𑆠𑇀𑆩𑆳𑆤𑆂 𑆠𑆳𑆢𑆸𑆓𑆼𑆮 𑆠𑆢𑆨𑆼𑆢𑆱𑆳𑆫𑆁
𑆱𑆑𑆬𑆥𑇀𑆫𑆬𑆪𑆳𑆑𑆬𑆳𑆠𑇀𑆩𑆑𑆥𑆷𑆫𑇀𑆮𑆳𑆮𑆱𑇀𑆡𑆳𑆥𑆫𑆴𑆖𑆴𑆠𑆩𑆼𑆰𑆳𑆁 𑆥𑇀𑆫𑆩𑆼𑆪𑆩𑇀 𑇅 𑆩𑆳𑆪𑆳𑆪𑆳𑆁
𑆯𑆷𑆤𑇀𑆪𑆥𑇀𑆫𑆩𑆳𑆠𑆹𑆟𑆳𑆁 𑆥𑇀𑆫𑆬𑆪𑆑𑆼𑆮𑆬𑆴𑆤𑆳𑆁 𑆱𑇀𑆮𑆾𑆖𑆴𑆠𑆁 𑆥𑇀𑆫𑆬𑆵𑆤𑆑𑆬𑇀𑆥𑆁 𑆥𑇀𑆫𑆩𑆼𑆪𑆩𑇀  𑇅
𑆑𑇀𑆰𑆴𑆠𑆴𑆥𑆫𑇀𑆪𑆤𑇀𑆠𑆳𑆮𑆱𑇀𑆡𑆴𑆠𑆳𑆤𑆳𑆁𑆠𑆶 𑆱𑆑𑆬𑆳𑆤𑆳𑆁 𑆱𑆫𑇀𑆮𑆠𑆾 𑆨𑆴𑆤𑇀𑆤𑆳𑆤𑆳𑆁 𑆥𑆫𑆴𑆩𑆴𑆠𑆳𑆤𑆳𑆁
𑆠𑆡𑆳𑆨𑆷𑆠𑆩𑆼𑆮 𑆥𑇀𑆫𑆩𑆼𑆪𑆩𑇀 𑇅 𑆠𑆢𑆶𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆯𑆴𑆮𑆨𑆛𑇀𑆛𑆳𑆫𑆑𑆱𑇀𑆪
𑆥𑇀𑆫𑆑𑆳𑆯𑆽𑆑𑆮𑆥𑆶𑆰𑆂 𑆥𑇀𑆫𑆑𑆳𑆯𑆽𑆑𑆫𑆷𑆥𑆳 𑆍𑆮 𑆨𑆳𑆮𑆳𑆂 𑇅 𑆯𑇀𑆫𑆵𑆩𑆠𑇀𑆥𑆫𑆩𑆯𑆴𑆮𑆱𑇀𑆪
𑆥𑆶𑆤𑆂 𑆮𑆴𑆯𑇀𑆮𑆾𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆮𑆴𑆯𑇀𑆮𑆳𑆠𑇀𑆩𑆑𑆥𑆫𑆩𑆳𑆤𑆤𑇀𑆢𑆩𑆪𑆥𑇀𑆫𑆑𑆳𑆯𑆽𑆑𑆔𑆤𑆱𑇀𑆪
𑆍𑆮𑆁𑆮𑆴𑆣𑆩𑆼𑆮 𑆯𑆴𑆮𑆳𑆢𑆴𑆣𑆫𑆟𑇀𑆪𑆤𑇀𑆠𑆩𑆒𑆴𑆬𑆩𑆨𑆼𑆢𑆼𑆤𑆽𑆮 𑆱𑇀𑆦𑆶𑆫𑆠𑆴 𑇅 𑆤 𑆠𑆶
𑆮𑆱𑇀𑆠𑆶𑆠𑆂 𑆃𑆤𑇀𑆪𑆠𑇀𑆑𑆴𑆁𑆖𑆴𑆠𑇀 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆁 𑆓𑇀𑆫𑆳𑆲𑆑𑆁 𑆮𑆳 𑇅 𑆃𑆥𑆴 𑆠𑆶
𑆯𑇀𑆫𑆵𑆥𑆫𑆩𑆯𑆴𑆮𑆨𑆛𑇀𑆛𑆳𑆫𑆑 𑆍𑆮 𑆅𑆠𑇀𑆡𑆁 𑆤𑆳𑆤𑆳𑆮𑆽𑆖𑆴𑆠𑇀𑆫𑇀𑆪𑆱𑆲𑆱𑇀𑆫𑆽𑆂
𑆱𑇀𑆦𑆶𑆫𑆠𑆵𑆠𑇀𑆪𑆨𑆴𑆲𑆴𑆠𑆥𑇀𑆫𑆳𑆪𑆩𑇀𑇆

𑆪𑆡𑆳 𑆖 𑆨𑆓𑆮𑆳𑆤𑇀 𑆮𑆴𑆯𑇀𑆮𑆯𑆫𑆵𑆫𑆂 𑆠𑆡𑆳

तद्विश्वं नाना अनेकप्रकारम् । कथमनुरूपाणां
परस्परौचित्यावस्थीनां ग्राह्याणां ग्राहकाणां च भेदाद्वैचित्र्यात्  ।
तथा च सदाशिवतत्त्वे ऽहन्ताच्छादितास्फुटेदन्तामयं यादृशं
परापररूपं विश्वं ग्राह्यं तादृगेव
श्रीसदाशिवभट्टारकाधिष्ठितो मन्त्रमहेश्वराख्यः प्रमातृवर्गः
परमेश्वरेच्छावकल्पिततथावस्थानः  ।
ईश्वरतत्त्वे स्फुटेदन्ताहन्तासामानाधिकरण्यात्म यादृग्विश्वं ग्राह्यं
तथाविध एव ईश्वरभट्टारकाधिष्ठितो मन्त्रेश्वरवर्गः  ।
विद्यापदे श्रीमदनन्तभट्टारकाधिष्ठिता बहुशाखावान्तरभेदभिन्ना
यथाभूता मन्त्राः प्रमातारः तथाभूतमेव भेदैकसारं विश्वमपि
प्रमेयम् । मायोर्ध्वे यादृशा विज्ञानाकलाः
कर्तृताशून्यशुद्धबोधात्मानः तादृगेव तदभेदसारं
सकलप्रलयाकलात्मकपूर्वावस्थापरिचितमेषां प्रमेयम् । मायायां
शून्यप्रमातॄणां प्रलयकेवलिनां स्वोचितं प्रलीनकल्पं प्रमेयम्  ।
क्षितिपर्यन्तावस्थितानांतु सकलानां सर्वतो भिन्नानां परिमितानां
तथाभूतमेव प्रमेयम् । तदुत्तीर्णशिवभट्टारकस्य
प्रकाशैकवपुषः प्रकाशैकरूपा एव भावाः । श्रीमत्परमशिवस्य
पुनः विश्वोत्तीर्णविश्वात्मकपरमानन्दमयप्रकाशैकघनस्य
एवंविधमेव शिवादिधरण्यन्तमखिलमभेदेनैव स्फुरति । न तु
वस्तुतः अन्यत्किंचित् ग्राह्यं ग्राहकं वा । अपि तु
श्रीपरमशिवभट्टारक एव इत्थं नानावैचित्र्यसहस्रैः
स्फुरतीत्यभिहितप्रायम्॥

यथा च भगवान् विश्वशरीरः तथा

tadviśvaṃ nānā anekaprakāram | kathamanurūpāṇāṃ
parasparaucityāvasthīnāṃ grāhyāṇāṃ grāhakāṇāṃ ca bhedādvaicitryāt  |
tathā ca sadāśivatattve 'hantācchāditāsphuṭedantāmayaṃ yādṛśaṃ
parāpararūpaṃ viśvaṃ grāhyaṃ tādṛgeva
śrīsadāśivabhaṭṭārakādhiṣṭhito mantramaheśvarākhyaḥ pramātṛvargaḥ
parameśvarecchāvakalpitatathāvasthānaḥ  |
īśvaratattve sphuṭedantāhantāsāmānādhikaraṇyātma yādṛgviśvaṃ grāhyaṃ
tathāvidha eva īśvarabhaṭṭārakādhiṣṭhito mantreśvaravargaḥ  |
vidyāpade śrīmadanantabhaṭṭārakādhiṣṭhitā bahuśākhāvāntarabhedabhinnā
yathābhūtā mantrāḥ pramātāraḥ tathābhūtameva bhedaikasāraṃ viśvamapi
prameyam | māyordhve yādṛśā vijñānākalāḥ
kartṛtāśūnyaśuddhabodhātmānaḥ tādṛgeva tadabhedasāraṃ
sakalapralayākalātmakapūrvāvasthāparicitameṣāṃ prameyam | māyāyāṃ
śūnyapramātṝṇāṃ pralayakevalināṃ svocitaṃ pralīnakalpaṃ prameyam  |
kṣitiparyantāvasthitānāṃtu sakalānāṃ sarvato bhinnānāṃ parimitānāṃ
tathābhūtameva prameyam | taduttīrṇaśivabhaṭṭārakasya
prakāśaikavapuṣaḥ prakāśaikarūpā eva bhāvāḥ | śrīmatparamaśivasya
punaḥ viśvottīrṇaviśvātmakaparamānandamayaprakāśaikaghanasya
evaṃvidhameva śivādidharaṇyantamakhilamabhedenaiva sphurati | na tu
vastutaḥ anyatkiṃcit grāhyaṃ grāhakaṃ vā | api tu
śrīparamaśivabhaṭṭāraka eva itthaṃ nānāvaicitryasahasraiḥ sphuratītyabhihitaprāyam ||

yathā ca bhagavān viśvaśarīraḥ tathā

The term ’that’ (tat) refers to the universe (viśvam). ’Manifold’ (nānā) means ’the universe is not only one form’ (aneka-prakāram). How is it possible (katham)? (It is manifold) because of the duality (bhedāt)... (vaicitryāt) or mutual difference (anurūpāṇām...paraspara-aucitya-avasthīnām) between objects (grāhyāṇām) and (ca) subjects (grāhakāṇām).

Moreover (tathā)... (ca), in the Sadāśivatattva (sadāśiva-tattve), the (yādṛśam) field of experience (grāhyam) (or the) universe (viśvam) has the nature of ’parāpara’ or ’supreme and non-supreme’ (parāpara-rūpam), since (tādṛg)... (eva) ’idantā’ or ’objectivity’ is not clearly expressed as it is covered by ’ahantā’ or ’subjectivity’ (which is dominant) (ahantā-ācchādita-asphuṭa-idantā-mayam). The group of perceivers (pramātṛ-vargaḥ) called ’Mantramaheśvara-s’ (mantra-maheśvara-ākhyaḥ) is settled in Blessed Sadāśiva (śrī-sadā-śiva-bhaṭṭāraka-adhiṣṭhitaḥ). Their condition is nourished or maintained by the Will of the Supreme Lord (parama-īśvara-icchā-avakalpita-tathā-avasthānaḥ).

In the Īśvaratattva (īśvara-tattve), the field of experience (grāhyam) (or the) universe (yādṛg-viśvam) is (composed of) an equally distinct ’subject’ and ’object’ (sphuṭa-idantā-ahantā-sāmāna-ādhi-karaṇya-ātmā). Hence (tathāvidha)... (eva), in such a condition (tathāvidha), the group of (perceivers called) ’Mantreśvara-s’ (exists,) (mantra-īśvara-vargaḥ) maintained by Most Venerable Īśvara (īśvara-bhaṭṭāraka-adhiṣṭhitaḥ).

In the Sadvidyātattva (vidyā-pade), Blessed Anantabhaṭṭāraka maintains (śrīmad-ananta-bhaṭṭāraka-adhiṣṭhitāḥ) the perceivers (pramātāraḥ) (called) ’Mantra-s’ (mantrāḥ) (and) many other intermediate subdivisions of differencies (bahu-śākha-avāntara-bheda-bhinnāḥ). Therefore (yathā-bhūtāḥ...tathā-bhūtam...eva), the field of experience (grāhyam) (or the) universe (viśvam...api) is essentially differentiated (bheda-eka-sāram).

In the upper division of Māyā (or above Māyā) (māyā-ūrdhve), the (yādṛśāḥ)... (tādṛg...eva) Vijñānākala-s (reside) (vijñāna-akalāḥ). (They) have pure Awareness without Doership (kartṛtā-śūnya-śuddha-bodha-ātmānaḥ). Their (eṣām) field of experience (tat...prameyam) is essentially not different (from them) (abheda-sāram), (and it is) made of their previous experiential state (called) the ’sakala-s’ (and) the pralayākala-s (eṣām...sakala-pralayākala-ātmaka-pūrvā-avasthā-paricitam).

In Māyā (māyāyām), the perceivers of ’nothingness’ (exist) (śūnya-pramātṝṇām). (They) are the Pralayakevalin-s --i.e. Pralayākala-s-- (pralaya-kevalinām). (Their) field of experience (prameyam) is suitable for them (sva-ucitam), (as it is) mere absence of awareness (pralīna-kalpam).

But (tu) for the ’sakala-s’ (sakalānām) who are situated (from Māyā) down to the earth element (kṣiti-paryanta-avasthitānām), the field of experience (prameyam) is always (and everywhere) (sarvataḥ) limited (parimitānām) and differentiated (bhinnānām) just like themselves (tathā-bhūtam...eva).

Beyond all these (listed perceivers rests) Most Venerable Lord Śiva (tat-uttīrṇa-śiva-bhaṭṭārakasya) Whose Sole Nature is Light (prakāśa-eka-vapuṣaḥ), (and for Whom) everything (bhāvāḥ) is merely Light (prakāśa-eka-rūpāḥ...eva).

Again (punaḥ):

This way (evaṃ-vidham...eva), for Most Venerable Paramaśiva (śrīmat-parama-śivasya), Who is nothing but Prakāśa or Divine Light composed of Supreme Bliss (That) constitutes the world (but also) transcends it (viśva-uttīrṇa-viśva-ātmaka-parama-ananda-maya-prakāśa-eka-ghanasya), everything (akhilam) from Śiva to the earth element (śiva-ādi-dharaṇi-antam) is throbbing (as Divine Awareness) (sphurati) without duality (abhedena...eva).

In real sense (vastutaḥ), there is no (na...tu) other (anyat-kiṃcit) subject (grāhakam) or (vā) object (in Him) (grāhyam). Hence (api...tu...ittham), only (eva) Most Venerable Paramaśiva (śrī-parama-śiva-bhaṭṭārakaḥ) throbs (sphurati) as innumerable objects of variety (nānā-vaicitrya-sahasraiḥ). This is (iti) the practical meaning of all that have been said (here) (abhihita-prāyam).

And (ca) since (yathā) the Lord (bhagavān) embodies the universe (viśva-śarīraḥ), we state (tathā):

𑆖𑆴𑆠𑆴𑆱𑆕𑇀𑆑𑆾𑆖𑆳𑆠𑇀𑆩𑆳 𑆖𑆼𑆠𑆤𑆾𑇁𑆥𑆴 𑆱𑆕𑇀𑆑𑆶𑆖𑆴𑆠𑆮𑆴𑆯𑇀𑆮𑆩𑆪𑆂 𑇆𑇔𑇆

चितिसङ्कोचात्मा चेतनोऽपि सङ्कुचितविश्वमयः ॥४॥

Citisaṅkocātmā cetano'pi saṅkucitaviśvamayaḥ || 4 ||

Even (api) the perceiver (cetanaḥ) (who) is characterized by the contraction of Citi or Consciousness (citi-saṅkoca-ātmā) is composed of a contracted universe (saṅkucita-viśva-mayaḥ). || 4 ||

𑆯𑇀𑆫𑆵𑆥𑆫𑆩𑆯𑆴𑆮𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆽𑆑𑇀𑆪𑆼𑆤 𑆱𑇀𑆡𑆴𑆠𑆁 𑆮𑆴𑆯𑇀𑆮𑆁 𑆱𑆢𑆳𑆯𑆴𑆮𑆳𑆢𑇀𑆪𑆶𑆖𑆴𑆠𑆼𑆤 𑆫𑆷𑆥𑆼𑆤
𑆃𑆮𑆧𑆴𑆨𑆳𑆱𑆪𑆴𑆰𑆶𑆂 𑆥𑆷𑆫𑇀𑆮𑆁
𑆖𑆴𑆢𑆽𑆑𑇀𑆪𑆳𑆒𑇀𑆪𑆳𑆠𑆴𑆩𑆪𑆳𑆤𑆳𑆯𑇀𑆫𑆴𑆠𑆯𑆴𑆮𑆥𑆫𑇀𑆪𑆳𑆪𑆯𑆷𑆤𑇀𑆪𑆳𑆠𑆴𑆯𑆷𑆤𑇀𑆪𑆳𑆠𑇀𑆩𑆠𑆪𑆳 𑆥𑇀𑆫𑆑𑆳𑆯𑆳𑆨𑆼𑆢𑆼𑆤
𑆥𑇀𑆫𑆑𑆳𑆯𑆩𑆳𑆤𑆠𑆪𑆳 𑆱𑇀𑆦𑆶𑆫𑆠𑆴 𑇅 𑆠𑆠𑆂
𑆖𑆴𑆢𑇀𑆫𑆱𑆳𑆯𑇀𑆪𑆳𑆤𑆠𑆳𑆫𑆷𑆥𑆳𑆯𑆼𑆰𑆠𑆠𑇀𑆠𑇀𑆮𑆨𑆶𑆮𑆤𑆨𑆳𑆮𑆠𑆠𑇀𑆠𑆠𑇀𑆥𑇀𑆫𑆩𑆳𑆠𑇀𑆫𑆳𑆢𑇀𑆪𑆳𑆠𑇀𑆩𑆠𑆪𑆳𑆥𑆴
𑆥𑇀𑆫𑆡𑆠𑆼 𑇅 𑆪𑆡𑆳 𑆖 𑆍𑆮𑆁 𑆨𑆓𑆮𑆳𑆤𑇀𑆮𑆴𑆯𑇀𑆮𑆯𑆫𑆵𑆫𑆂 𑆠𑆡𑆳 𑆖𑆴𑆠𑆴𑆱𑆁𑆑𑆾𑆖𑆳𑆠𑇀𑆩𑆳
𑆱𑆁𑆑𑆶𑆖𑆴𑆠𑆖𑆴𑆢𑇀𑆫𑆷𑆥𑆂 𑆖𑆼𑆠𑆤𑆾 𑆓𑇀𑆫𑆳𑆲𑆑𑆾 𑇁𑆥𑆴 𑆮𑆛𑆣𑆳𑆤𑆴𑆑𑆳𑆮𑆠𑇀𑆱𑆁𑆑𑆶𑆖𑆴𑆠𑆳𑆯𑆼𑆰𑆮𑆴𑆯𑇀𑆮𑆫𑆷𑆥𑆂 𑇅
𑆠𑆡𑆳 𑆖 𑆱𑆴𑆢𑇀𑆣𑆳𑆤𑇀𑆠𑆮𑆖𑆤𑆩𑇀

𑆮𑆴𑆓𑇀𑆫𑆲𑆾 𑆮𑆴𑆓𑇀𑆫𑆲𑆵 𑆖𑆽𑆮 𑆱𑆫𑇀𑆮𑆮𑆴𑆓𑇀𑆫𑆲𑆮𑆴𑆓𑇀𑆫𑆲𑆵 𑇅 𑆅𑆠𑆴 𑇅

𑆠𑇀𑆫𑆴𑆯𑆴𑆫𑆾𑆩𑆠𑆼 𑇁𑆥𑆴

𑆱𑆫𑇀𑆮𑆢𑆼𑆮𑆩𑆪𑆂 𑆑𑆳𑆪𑆱𑇀𑆠𑆁 𑆖𑆼𑆢𑆳𑆤𑆵𑆁 𑆯𑆸𑆟𑆶 𑆥𑇀𑆫𑆴𑆪𑆼  𑇅
𑆥𑆸𑆡𑆴𑆮𑆵 𑆑𑆜𑆴𑆤𑆠𑇀𑆮𑆼𑆤 𑆢𑇀𑆫𑆮𑆠𑇀𑆮𑆼 𑇁𑆩𑇀𑆨𑆂 𑆥𑇀𑆫𑆑𑆵𑆫𑇀𑆠𑆴𑆠𑆩𑇀𑇆

𑆅𑆠𑇀𑆪𑆶𑆥𑆑𑇀𑆫𑆩𑇀𑆪

𑆠𑇀𑆫𑆴𑆯𑆴𑆫𑆾𑆨𑆽𑆫𑆮𑆂 𑆱𑆳𑆑𑇀𑆰𑆳𑆢𑇀 𑆮𑇀𑆪𑆳𑆥𑇀𑆪 𑆮𑆴𑆯𑇀𑆮𑆁 𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆂 𑇅

𑆅𑆠𑇀𑆪𑆤𑇀𑆠𑆼𑆤 𑆓𑇀𑆫𑆤𑇀𑆡𑆼𑆤 𑆓𑇀𑆫𑆳𑆲𑆑𑆱𑇀𑆪 𑆱𑆁𑆑𑆶𑆖𑆴𑆠𑆮𑆴𑆯𑇀𑆮𑆩𑆪𑆠𑇀𑆮𑆩𑆼𑆮 𑆮𑇀𑆪𑆳𑆲𑆫𑆠𑆴  𑇅
𑆃𑆪𑆁 𑆖𑆳𑆠𑇀𑆫𑆳𑆯𑆪𑆂 𑆓𑇀𑆫𑆳𑆲𑆑𑆾 𑇁𑆥𑆴 𑆃𑆪𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆽𑆑𑆳𑆠𑇀𑆩𑇀𑆪𑆼𑆤 𑆇𑆑𑇀𑆠𑆳𑆓𑆩𑆪𑆶𑆑𑇀𑆠𑇀𑆪𑆳 𑆖
𑆮𑆴𑆯𑇀𑆮𑆯𑆫𑆵𑆫𑆯𑆴𑆮𑆽𑆑𑆫𑆷𑆥 𑆍𑆮 𑆑𑆼𑆮𑆬𑆁 𑆠𑆤𑇀𑆩𑆳𑆪𑆳𑆯𑆑𑇀𑆠𑇀𑆪𑆳
𑆃𑆤𑆨𑆴𑆮𑇀𑆪𑆑𑇀𑆠𑆱𑇀𑆮𑆫𑆷𑆥𑆠𑇀𑆮𑆳𑆠𑇀𑆱𑆁𑆑𑆶𑆖𑆴𑆠 𑆅𑆮 𑆄𑆨𑆳𑆠𑆴 𑇅 𑆱𑆁𑆑𑆾𑆖𑆾 𑇁𑆥𑆴 𑆮𑆴𑆖𑆳𑆫𑇀𑆪𑆩𑆳𑆟𑆂
𑆖𑆴𑆢𑆽𑆑𑆳𑆠𑇀𑆩𑇀𑆪𑆼𑆤 𑆥𑇀𑆫𑆡𑆩𑆳𑆤𑆠𑇀𑆮𑆳𑆠𑇀𑆖𑆴𑆤𑇀𑆩𑆪 𑆍𑆮 𑇅 𑆃𑆤𑇀𑆪𑆡𑆳 𑆠𑆶 𑆤 𑆑𑆴𑆁𑆖𑆴𑆠𑇀 𑆅𑆠𑆴 𑆱𑆫𑇀𑆮𑆾
𑆓𑇀𑆫𑆳𑆲𑆑𑆾 𑆮𑆴𑆯𑇀𑆮𑆯𑆫𑆵𑆫𑆂 𑆯𑆴𑆮𑆨𑆛𑇀𑆛𑆳𑆫𑆑 𑆍𑆮 𑇅 𑆠𑆢𑆶𑆑𑇀𑆠𑆁 𑆩𑆪𑆽𑆮

𑆃𑆒𑇀𑆪𑆳𑆠𑆴𑆫𑇀𑆪𑆢𑆴 𑆤 𑆒𑇀𑆪𑆳𑆠𑆴𑆂 𑆒𑇀𑆪𑆳𑆠𑆴𑆫𑆼𑆮𑆳𑆮𑆯𑆴𑆰𑇀𑆪𑆠𑆼  𑇅
𑆒𑇀𑆪𑆳𑆠𑆴𑆯𑇀𑆖𑆼𑆠𑇀𑆒𑇀𑆪𑆳𑆠𑆴𑆫𑆷𑆥𑆠𑇀𑆮𑆳𑆠𑇀𑆒𑇀𑆪𑆳𑆠𑆴𑆫𑆼𑆮𑆳𑆮𑆯𑆴𑆰𑇀𑆪𑆠𑆼 𑇆𑆅𑆠𑆴 𑇅

𑆃𑆤𑆼𑆤𑆽𑆮𑆳𑆯𑆪𑆼𑆤 𑆯𑇀𑆫𑆵𑆱𑇀𑆥𑆤𑇀𑆢𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆼𑆰𑆶

𑆪𑆱𑇀𑆩𑆳𑆠𑇀 𑆱𑆫𑇀𑆮𑆩𑆪𑆾 𑆘𑆵𑆮𑆂 ............................ 𑇅

𑆅𑆠𑇀𑆪𑆶𑆥𑆑𑇀𑆫𑆩𑇀𑆪

𑆠𑆼𑆤 𑆯𑆧𑇀𑆢𑆳𑆫𑇀𑆡𑆖𑆴𑆤𑇀𑆠𑆳𑆱𑆶 𑆤 𑆱𑆳𑆮𑆱𑇀𑆡𑆳 𑆤 𑆪𑆂 𑆯𑆴𑆮𑆂 𑇅

𑆅𑆠𑇀𑆪𑆳𑆢𑆴𑆤𑆳 𑆯𑆴𑆮𑆘𑆵𑆮𑆪𑆾𑆫𑆨𑆼𑆢 𑆍𑆮𑆾𑆑𑇀𑆠𑆂 𑇅 𑆍𑆠𑆠𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆩𑆼𑆮 𑆩𑆶𑆑𑇀𑆠𑆴𑆂  𑇅
𑆍𑆠𑆠𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆳𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆩𑆼𑆮 𑆖 𑆧𑆤𑇀𑆣 𑆅𑆠𑆴 𑆨𑆮𑆴𑆰𑇀𑆪𑆠𑆴 𑆍𑆮 𑆍𑆠𑆠𑇀𑇆

𑆤𑆤𑆶 𑆓𑇀𑆫𑆳𑆲𑆑𑆾 𑇁𑆪𑆁 𑆮𑆴𑆑𑆬𑇀𑆥𑆩𑆪𑆂 𑆮𑆴𑆑𑆬𑇀𑆥𑆤𑆁 𑆖 𑆖𑆴𑆠𑇀𑆠𑆲𑆼𑆠𑆶𑆑𑆁 𑆱𑆠𑆴 𑆖 𑆖𑆴𑆠𑇀𑆠𑆼
𑆑𑆡𑆩𑇀 𑆃𑆱𑇀𑆪 𑆯𑆴𑆮𑆳𑆠𑇀𑆩𑆑𑆠𑇀𑆮𑆁 𑆅𑆠𑆴

श्रीपरमशिवः स्वात्मैक्येन स्थितं विश्वं सदाशिवाद्युचितेन रूपेन
अवबिभासयिषुः पूर्वं
चिदैक्याख्यातिमयानाश्रितशिवपर्यायशून्यातिशून्यात्मतया प्रकाशाभेदेन
प्रकाशमानतया स्फुरति । ततः
चिद्रसाश्यानतारूपाशेषतत्त्वभुवनभावतत्तत्प्रमात्राद्यात्मतयापि
प्रथते । यथा च एवं भगवान्विश्वशरीरः तथा चितिसंकोचात्मा
संकुचितचिद्रूपः चेतनो ग्राहको ऽपि वटधानिकावत्संकुचिताशेषविश्वरूपः ।
तथा च सिद्धान्तवचनम्

विग्रहो विग्रही चैव सर्वविग्रहविग्रही । इति ।

त्रिशिरोमते ऽपि

सर्वदेवमयः कायस्तं चेदानीं शृणु प्रिये  ।
पृथिवी कठिनत्वेन द्रवत्वे ऽम्भः प्रकीर्तितम्॥

इत्युपक्रम्य

त्रिशिरोभैरवः साक्षाद् व्याप्य विश्वं व्यवस्थितः ।

इत्यन्तेन ग्रन्थेन ग्राहकस्य संकुचितविश्वमयत्वमेव व्याहरति  ।
अयं चात्राशयः ग्राहको ऽपि अयं प्रकाशैकात्म्येन उक्तागमयुक्त्या च
विश्वशरीरशिवैकरूप एव केवलं तन्मायाशक्त्या
अनभिव्यक्तस्वरूपत्वात्संकुचित इव आभाति । संकोचो ऽपि विचार्यमाणः
चिदैकात्म्येन प्रथमानत्वात्चिन्मय एव । अन्यथा तु न किंचित् इति सर्वो
ग्राहको विश्वशरीरः शिवभट्टारक एव । तदुक्तं मयैव

अख्यातिर्यदि न ख्यातिः ख्यातिरेवावशिष्यते  ।
ख्यातिश्चेत्ख्यातिरूपत्वात्ख्यातिरेवावशिष्यते ॥इति ।

अनेनैवाशयेन श्रीस्पन्दशास्त्रेषु

यस्मात् सर्वमयो जीवः ............................ ।

इत्युपक्रम्य

तेन शब्दार्थचिन्तासु न सावस्था न यः शिवः ।

इत्यादिना शिवजीवयोरभेद एवोक्तः । एतत्तत्त्वपरिज्ञानमेव मुक्तिः  ।
एतत्तत्त्वापरिज्ञानमेव च बन्ध इति भविष्यति एव एतत्॥

ननु ग्राहको ऽयं विकल्पमयः विकल्पनं च चित्तहेतुकं सति च चित्ते
कथम् अस्य शिवात्मकत्वं इति

śrīparamaśivaḥ svātmaikyena sthitaṃ viśvaṃ sadāśivādyucitena rūpena avabibhāsayiṣuḥ pūrvaṃ
cidaikyākhyātimayānāśritaśivaparyāyaśūnyātiśūnyātmatayā prakāśābhedena prakāśamānatayā sphurati | tataḥ
cidrasāśyānatārūpāśeṣatattvabhuvanabhāvatattatpramātrādyātmatayāpi
prathate | yathā ca evaṃ bhagavānviśvaśarīraḥ tathā citisaṃkocātmā
saṃkucitacidrūpaḥ cetano grāhako 'pi vaṭadhānikāvatsaṃkucitāśeṣaviśvarūpaḥ | tathā ca siddhāntavacanam

vigraho vigrahī caiva sarvavigrahavigrahī | iti |

triśiromate 'pi

sarvadevamayaḥ kāyastaṃ cedānīṃ śṛṇu priye  |
pṛthivī kaṭhinatvena dravatve 'mbhaḥ prakīrtitam ||

ityupakramya

triśirobhairavaḥ sākṣād vyāpya viśvaṃ vyavasthitaḥ |

ityantena granthena grāhakasya saṃkucitaviśvamayatvameva vyāharati  |
ayaṃ cātrāśayaḥ grāhako 'pi ayaṃ prakāśaikātmyena uktāgamayuktyā ca
viśvaśarīraśivaikarūpa eva kevalaṃ tanmāyāśaktyā
anabhivyaktasvarūpatvātsaṃkucita iva ābhāti | saṃkoco 'pi vicāryamāṇaḥ
cidaikātmyena prathamānatvātcinmaya eva | anyathā tu na kiṃcit iti sarvo
grāhako viśvaśarīraḥ śivabhaṭṭāraka eva | taduktaṃ mayaiva

akhyātiryadi na khyātiḥ khyātirevāvaśiṣyate  |
khyātiścetkhyātirūpatvātkhyātirevāvaśiṣyate || iti |

anenaivāśayena śrīspandaśāstreṣu

yasmāt sarvamayo jīvaḥ ............................ |

ityupakramya

tena śabdārthacintāsu na sāvasthā na yaḥ śivaḥ |

ityādinā śivajīvayorabheda evoktaḥ | etattattvaparijñānameva muktiḥ  |
etattattvāparijñānameva ca bandha iti bhaviṣyati eva etat ||

nanu grāhako 'yaṃ vikalpamayaḥ vikalpanaṃ ca cittahetukaṃ sati ca citte
katham asya śivātmakatvaṃ iti

Venerable Paramaśiva (śrī-parama-śivaḥ) has a desire to manifest (avabibhāsayiṣuḥ) the universe (viśvam) in the form (rūpena) of Sadāśiva and subsequent divisions (sadā-śiva-ādi-ucitena) (while it) remains (sthitam) in Oneness with His Self (svātmā-aikyena). (But) at first (pūrvam), (it) vibrates or appears (prakāśamānatayā...sphurati) as ’śūnyātiśūnya’ or the ’void beyond the void’ also called ’Anāśritaśiva’ (Who) has no awareness of the Oneness of (Universal) Consciousness (cit-aikya-akhyāti-maya-anāśrita-śiva-paryāya-śūnya-atiśūnya-ātmatayā), but (He is) also not different from Light (prakāśa-abhedena).

Therefore (tataḥ), (He) expands (prathate) as all the ’tattva-s’, ’bhuvana-s’ or ’worlds’ and ’bhāva-s’ or ’beings’ as well as their respective perceivers. (Moreover,) the nature of (these manifestations) is the coagulation of the Essence of Consciousness (cit-rasa-āśyānatā-rūpa-aśeṣa-tattva-bhuvana-bhāva-tat-tat-pramātṛ-ādi-ātmatayā...api).

So (evam), since (yathā...ca...tathā) the Lord (bhagavān) embodies the universe (viśva-śarīraḥ) (, of which) nature is the contraction of Citi (citi-saṃkoca-ātmā), a cetana (cetanaḥ) (or) a limited perceiver (grāhakaḥ) is the contracted form of Consciousness (saṃkucita-cit-rūpaḥ), but (api) (he) contains the whole universe (in himself) (saṃkucita-aśeṣa-viśva-rūpaḥ) in a contracted form like a seed (contains the whole tree in itself) (vaṭadhānikā-vat).

As (tathā)... (ca) it is said in the Siddhānta (siddhānta-vacanam):

„A body (vigrahaḥ), and (ca)... (eva) an embodied (vigrahī) (contain) every body and every embodied (sarva-vigraha-vigrahī)... (iti).”

And also (api) in Triśiromata (triśiromate), beginning with (upakramya):

„Oh Darling (priye)! The body (kāyaḥ) contains all the gods (sarva-deva-mayaḥ). (I will explain) that (tam...ca), listen (śṛṇu) now (idānīm): The earth element (pṛthivī) is called (prakīrtitam) (earth) because (it represents) firmness (kaṭhinatvena), (and) water (ambhaḥ) (is water) because of fluidity (dravatve...iti)...”

(Then:)

„Pervading (vyāpya) the universe (viśvam), Triśirobhairava --i.e. the Three-headed Bhairava-- (triśiro-bhairavaḥ) remains (vyavasthitaḥ) directly in front of one’s eyes (sākṣāt...iti).”

The sole (eva) teaching (vyāharati) of the treatise (antena...granthena) (is that) the contracted universe is the nature (saṃkucita-viśva-maya-tvam) of the limited perceiver (grāhakasya).

And here (ca...atra), because of his Oneness with Light (prakāśa-aikātmyena) and (ca) also because of the previously mentioned reasoning of the Āgama-s (ukta-āgama-yuktyā), this (ayam) limited perceiver (grāhakaḥ) is this (ayam) resting place (of the universe, so he is) (āśayaḥ) only (eva) Śiva (Whose) body is the universe (viśva-śarīra-śiva-eka-rūpaḥ). He appears (ābhāti) contracted or limited (saṃkucitaḥ...iva) merely (kevalam) because of His --i.e. Śiva’s-- Māyāśakti (tat-māyā-śaktyā) (who) covers one’s True Nature (an-abhi-vyakta-svarūpa-tvāt).

And (api) in a close analysis (vicārya-māṇaḥ), contraction (saṃkocaḥ) is only (eva) Consciousness (cit-maya) because its manifestation (takes place) (prathamānatvāt) if it is One with Consciousness (cit-aikātmyena). Otherwise (anyathā...tu), it is nothing --i.e. does not exist-- (na...kiṃcit).

Hence (iti), all (grāhakaḥ) perceivers or subjects (grāhakaḥ) (grāhakaḥ) are only Most Venerable Śiva (śiva-bhaṭṭārakaḥ...eva) (Whose) body is the universe (viśva-śarīraḥ). As I myself have said this (tat...uktam...mayā...eva):

„If (yadi) ignorance (akhyātiḥ) is not known (na...khyātiḥ), only (eva) knowledge --i.e. Awareness-- (khyātiḥ) remains (avaśiṣyate). If (cet) knowledge (is known) (khyātiḥ), (then) only (eva) knowledge (khyātiḥ) remains (avaśiṣyate) because it is knowledge (khyāti-rūpatvāt).”

In order to state the same (anena...eva...āśayena), Sacred Spandakārikā-s say (śrī-spanda-śāstreṣu), beginning with (iti...upakramya):

„Therefore (yasmāt), the jīva or individual being (jīvaḥ) is not different from anything --i.e. he is one with the world-- (sarva-mayaḥ)...

(...then in the next śloka:)

„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...iti).”

This way (iti...ādinā), only (eva) the non-difference (abhedaḥ) of Śiva and jīva (śiva-jīvayoḥ) is established (uktaḥ). Mere (eva) understanding of this fact (etat-tattva-parijñānam) is Mukti or Liberation (muktiḥ), and (ca) ignorance about this fact (etat-tattva-aparijñānam) is bondage (bandhaḥ). This (iti...etat) will be explained later (bhaviṣyati...eva).

An objection (nanu):

This (ayam) limited perceiver (grāhakaḥ) is made of thoughts (vikalpa-mayaḥ), and (ca) thinking (vikalpanam) occurs because of the mind (citta-hetukam). How can (katham) his --i.e. the limited being’s-- (asya) Śivahood (śiva-ātmakatvam) exist when (his) mind is working (sati...citte)? Being aware of such (doubt of the reader,) (iti...cittam...śaṅktvā) for (further) clarification (nirnetum), we state (āha):

𑆖𑆴𑆠𑆴𑆫𑆼𑆮 𑆖𑆼𑆠𑆤𑆥𑆢𑆳𑆢𑆮𑆫𑆷𑆞𑆳 𑆖𑆼𑆠𑇀𑆪𑆱𑆕𑇀𑆑𑆾𑆖𑆴𑆤𑆵 𑆖𑆴𑆠𑇀𑆠𑆩𑇀 𑇆𑇕𑇆

चितिरेव चेतनपदादवरूढा चेत्यसङ्कोचिनी चित्तम् ॥५॥

Citireva cetanapadādavarūḍhā cetyasaṅkocinī cittam || 5 ||

Only (eva) Citi or the Power of Consciousness (citiḥ) (becomes) Citta or individual mind (cittam) (as) contraction (in the form of) objectivity (cetya-saṅkocinī) (after) descending (avarūḍhā) from the condition of Cetana or the Conscious Being (cetana-padāt). || 5 ||

𑆤 𑆖𑆴𑆠𑇀𑆠𑆁 𑆤𑆳𑆩 𑆃𑆤𑇀𑆪𑆠𑇀𑆑𑆴𑆁𑆖𑆴𑆠𑇀 𑆃𑆥𑆴 𑆠𑆶 𑆱𑆽𑆮 𑆨𑆓𑆮𑆠𑆵 𑆠𑆠𑇀 𑇅 𑆠𑆡𑆳 𑆲𑆴 𑆱𑆳 𑆱𑇀𑆮𑆁
𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆓𑆾𑆥𑆪𑆴𑆠𑇀𑆮𑆳 𑆪𑆢𑆳 𑆱𑆁𑆑𑆾𑆖𑆁 𑆓𑆸𑆲𑇀𑆟𑆳𑆠𑆴 𑆠𑆢𑆳 𑆢𑇀𑆮𑆪𑆵 𑆓𑆠𑆴𑆂 𑇅 𑆑𑆢𑆳𑆖𑆴𑆢𑆶𑆬𑇀𑆬𑆱𑆴𑆠𑆩𑆥𑆴
𑆱𑆁𑆑𑆾𑆖𑆁 𑆓𑆶𑆟𑆵𑆑𑆸𑆠𑇀𑆪 𑆖𑆴𑆠𑇀𑆥𑇀𑆫𑆳𑆣𑆳𑆤𑇀𑆪𑆼𑆤 𑆱𑇀𑆦𑆶𑆫𑆠𑆴 𑇅 𑆑𑆢𑆳𑆖𑆴𑆠𑇀𑆱𑆁𑆑𑆾𑆖𑆥𑇀𑆫𑆣𑆳𑆤𑆠𑆪𑆳 𑇅
𑆖𑆴𑆠𑇀𑆥𑇀𑆫𑆳𑆣𑆳𑆤𑇀𑆪𑆥𑆑𑇀𑆰𑆼 𑆱𑆲𑆘𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆩𑆳𑆠𑇀𑆫𑆥𑇀𑆫𑆣𑆳𑆤𑆠𑇀𑆮𑆼
𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆳𑆑𑆬𑆠𑆳 𑇅 𑆥𑇀𑆫𑆑𑆳𑆯𑆥𑆫𑆳𑆩𑆫𑇀𑆯𑆥𑇀𑆫𑆣𑆳𑆤𑆠𑇀𑆮𑆼 𑆠𑆶 𑆮𑆴𑆢𑇀𑆪𑆳𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆠𑆳 𑇅 𑆠𑆠𑇀𑆫𑆳𑆥𑆴
𑆑𑇀𑆫𑆩𑆼𑆟 𑆱𑆁𑆑𑆾𑆖𑆱𑇀𑆪 𑆠𑆤𑆶𑆠𑆳𑆪𑆳𑆩𑆵𑆯𑆱𑆢𑆳𑆯𑆴𑆮𑆳𑆤𑆳𑆯𑇀𑆫𑆴𑆠𑆫𑆷𑆥𑆠𑆳  𑇅
𑆱𑆩𑆳𑆣𑆴𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆾𑆥𑆳𑆫𑇀𑆘𑆴𑆠𑆼 𑆠𑆶 𑆖𑆴𑆠𑇀𑆥𑇀𑆫𑆣𑆳𑆤𑆠𑇀𑆮𑆼 𑆯𑆶𑆢𑇀𑆣𑆳𑆣𑇀𑆮𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆠𑆳 𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆑𑇀𑆫𑆩𑆁
𑆥𑇀𑆫𑆑𑆫𑇀𑆰𑆮𑆠𑆵 𑇅 𑆱𑆁𑆑𑆾𑆖𑆥𑇀𑆫𑆳𑆣𑆳𑆤𑇀𑆪𑆼 𑆠𑆶 𑆯𑆷𑆤𑇀𑆪𑆳𑆢𑆴𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆠𑆳 𑇅 𑆍𑆮𑆩𑆮𑆱𑇀𑆡𑆴𑆠𑆼 𑆱𑆠𑆴
𑆖𑆴𑆠𑆴𑆫𑆼𑆮 𑆱𑆁𑆑𑆶𑆖𑆴𑆠𑆓𑇀𑆫𑆳𑆲𑆑𑆫𑆷𑆥𑆳 𑆖𑆼𑆠𑆤𑆥𑆢𑆳𑆠𑆮𑆫𑆷𑆞𑆳
𑆃𑆫𑇀𑆡𑆓𑇀𑆫𑆲𑆟𑆾𑆤𑇀𑆩𑆶𑆒𑆵 𑆱𑆠𑆵 𑆖𑆼𑆠𑇀𑆪𑆼𑆤 𑆤𑆵𑆬𑆱𑆶𑆒𑆳𑆢𑆴𑆤𑆳 𑆱𑆁𑆑𑆾𑆖𑆴𑆤𑆵
𑆇𑆨𑆪𑆱𑆁𑆑𑆾𑆖𑆱𑆁𑆑𑆶𑆖𑆴𑆠𑆽𑆮
𑆖𑆴𑆠𑇀𑆠𑆩𑇀 𑇅 𑆠𑆡𑆳 𑆖

𑆱𑇀𑆮𑆳𑆕𑇀𑆓𑆫𑆷𑆥𑆼𑆰𑆶 𑆨𑆳𑆮𑆼𑆰𑆶 𑆥𑆠𑇀𑆪𑆶𑆫𑇀𑆘𑇀𑆚𑆳𑆤𑆁 𑆑𑇀𑆫𑆴𑆪𑆳 𑆖 𑆪𑆳  𑇅
𑆩𑆳𑆪𑆳 𑆠𑆸𑆠𑆵𑆪𑆼 𑆠𑆼 𑆍𑆮 𑆥𑆯𑆾𑆂 𑆱𑆠𑇀𑆠𑇀𑆮𑆁 𑆫𑆘𑆱𑇀𑆠𑆩𑆂𑇆

𑆅𑆠𑇀𑆪𑆳𑆢𑆴𑆤𑆳

𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆳𑆠𑇀𑆩𑆳 𑆖𑆴𑆠𑆴𑆯𑆑𑇀𑆠𑆴𑆫𑆼𑆮 𑆘𑇀𑆚𑆳𑆤𑆑𑇀𑆫𑆴𑆪𑆳𑆩𑆳𑆪𑆳𑆯𑆑𑇀𑆠𑆴𑆫𑆷𑆥𑆳 𑆥𑆯𑆶𑆢𑆯𑆳𑆪𑆳𑆁
𑆱𑆁𑆑𑆾𑆖𑆥𑇀𑆫𑆑𑆫𑇀𑆰𑆳𑆠𑇀𑆱𑆠𑇀𑆠𑇀𑆮𑆫𑆘𑆱𑇀𑆠𑆩𑆂𑆱𑇀𑆮𑆨𑆳𑆮𑆖𑆴𑆠𑇀𑆠𑆳𑆠𑇀𑆩𑆠𑆪𑆳 𑆱𑇀𑆦𑆶𑆫𑆠𑆵𑆠𑆴
𑆯𑇀𑆫𑆵𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆪𑆳𑆩𑆶𑆑𑇀𑆠𑆩𑇀 𑇅 𑆃𑆠 𑆍𑆮 𑆯𑇀𑆫𑆵𑆠𑆠𑇀𑆠𑇀𑆮𑆓𑆫𑇀𑆨𑆱𑇀𑆠𑆾𑆠𑇀𑆫𑆼 𑆮𑆴𑆑𑆬𑇀𑆥𑆢𑆯𑆳𑆪𑆳𑆩𑆥𑆴
𑆠𑆳𑆠𑇀𑆠𑇀𑆮𑆴𑆑𑆱𑇀𑆮𑆫𑆷𑆥𑆱𑆢𑇀𑆨𑆳𑆮𑆳𑆠𑇀𑆠𑆢𑆤𑆶𑆱𑆫𑆟𑆳𑆨𑆴𑆥𑇀𑆫𑆳𑆪𑆼𑆟𑆾𑆑𑇀𑆠𑆩𑇀

𑆃𑆠 𑆍𑆮 𑆠𑆶 𑆪𑆼 𑆑𑆼𑆖𑆴𑆠𑇀𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆳𑆤𑆶𑆱𑆳𑆫𑆴𑆟𑆂  𑇅
𑆠𑆼𑆰𑆳𑆁 𑆠𑆠𑇀𑆫 𑆱𑇀𑆮𑆫𑆷𑆥𑆱𑇀𑆪 𑆱𑇀𑆮𑆘𑇀𑆪𑆾𑆠𑆴𑆰𑇀𑆛𑇀𑆮𑆁 𑆤 𑆬𑆶𑆥𑇀𑆪𑆠𑆼 𑇆𑆅𑆠𑆴𑇆

𑆖𑆴𑆠𑇀𑆠𑆩𑆼𑆮 𑆠𑆶 𑆩𑆳𑆪𑆳𑆥𑇀𑆫𑆩𑆳𑆠𑆶𑆂 𑆱𑇀𑆮𑆫𑆷𑆥𑆩𑆴𑆠𑇀𑆪𑆳𑆲

न चित्तं नाम अन्यत्किंचित् अपि तु सैव भगवती तत् । तथा हि सा स्वं
स्वरूपं गोपयित्वा यदा संकोचं गृह्णाति तदा द्वयी गतिः । कदाचिदुल्लसितमपि
संकोचं गुणीकृत्य चित्प्राधान्येन स्फुरति । कदाचित्संकोचप्रधानतया ।
चित्प्राधान्यपक्षे सहजं प्रकाशमात्रप्रधानत्वे
विज्ञानाकलता । प्रकाशपरामर्शप्रधानत्वे तु विद्याप्रमातृता । तत्रापि
क्रमेण संकोचस्य तनुतायामीशसदाशिवानाश्रितरूपता  ।
समाधिप्रयत्नोपार्जिते तु चित्प्रधानत्वे शुद्धाध्वप्रमातृता क्रमात्क्रमं
प्रकर्षवती । संकोचप्राधान्ये तु शून्यादिप्रमातृता । एवमवस्थिते सति
चितिरेव संकुचितग्राहकरूपा चेतनपदातवरूढा
अर्थग्रहणोन्मुखी सती चेत्येन नीलसुखादिना संकोचिनी
उभयसंकोचसंकुचितैव
चित्तम् । तथा च

स्वाङ्गरूपेषु भावेषु पत्युर्ज्ञानं क्रिया च या  ।
माया तृतीये ते एव पशोः सत्त्वं रजस्तमः॥

इत्यादिना

स्वातन्त्र्यात्मा चितिशक्तिरेव ज्ञानक्रियामायाशक्तिरूपा पशुदशायां
संकोचप्रकर्षात्सत्त्वरजस्तमःस्वभावचित्तात्मतया स्फुरतीति
श्रीप्रत्यभिज्ञायामुक्तम् । अत एव श्रीतत्त्वगर्भस्तोत्रे विकल्पदशायामपि
तात्त्विकस्वरूपसद्भावात्तदनुसरणाभिप्रायेणोक्तम्

अत एव तु ये केचित्परमार्थानुसारिणः  ।
तेषां तत्र स्वरूपस्य स्वज्योतिष्ट्वं न लुप्यते ॥इति॥

चित्तमेव तु मायाप्रमातुः स्वरूपमित्याह

na cittaṃ nāma anyatkiṃcit api tu saiva bhagavatī tat | tathā hi sā svaṃ
svarūpaṃ gopayitvā yadā saṃkocaṃ gṛhṇāti tadā dvayī gatiḥ | kadācidullasitamapi saṃkocaṃ guṇīkṛtya citprādhānyena sphurati | kadācitsaṃkocapradhānatayā | citprādhānyapakṣe sahajaṃ prakāśamātrapradhānatve
vijñānākalatā | prakāśaparāmarśapradhānatve tu vidyāpramātṛtā | tatrāpi
krameṇa saṃkocasya tanutāyāmīśasadāśivānāśritarūpatā  |
samādhiprayatnopārjite tu citpradhānatve śuddhādhvapramātṛtā kramātkramaṃ prakarṣavatī | saṃkocaprādhānye tu śūnyādipramātṛtā | evamavasthite sati citireva saṃkucitagrāhakarūpā cetanapadātavarūḍhā
arthagrahaṇonmukhī satī cetyena nīlasukhādinā saṃkocinī
ubhayasaṃkocasaṃkucitaiva
cittam | tathā ca

svāṅgarūpeṣu bhāveṣu patyurjñānaṃ kriyā ca yā  |
māyā tṛtīye te eva paśoḥ sattvaṃ rajastamaḥ ||

ityādinā

svātantryātmā citiśaktireva jñānakriyāmāyāśaktirūpā paśudaśāyāṃ
saṃkocaprakarṣātsattvarajastamaḥsvabhāvacittātmatayā sphuratīti
śrīpratyabhijñāyāmuktam | ata eva śrītattvagarbhastotre vikalpadaśāyāmapi tāttvikasvarūpasadbhāvāttadanusaraṇābhiprāyeṇoktam

ata eva tu ye kecitparamārthānusāriṇaḥ  |
teṣāṃ tatra svarūpasya svajyotiṣṭvaṃ na lupyate || iti ||

cittameva tu māyāpramātuḥ svarūpamityāha

The (tat) mind (cittam...nāma) is nothing (na) else (anya...kiṃcit) but (api...tu) merely (eva) Bhagavatī (bhagavatī), the Supreme Mistress Herself (sā). Therefore (tathā...hi), having covered (gopayitvā...yadā...tadā) one’s True (svam) Nature (svarūpam), She (sā) accepts (gṛhṇāti) contraction (saṃkocam) (from which) two aspects (dvayī) sprout (gatiḥ).

Sometimes (kadācid), though (api) contraction (saṃkocam) is manifested (ullasitam), but after making it secondary (guṇī-kṛtya), (She) vibrates (sphurati) with the dominance of Consciousness (cit-prādhānyena). Sometimes (kadācit) contraction dominates (saṃkoca-pradhānatayā).

When Consciousness is predominant (citprādhānya-pakṣe), the sole dominance of Prakāśa (prakāśa-mātra-pradhānatve) (shines) naturally (sahajam), (and this is) the condition of the Vijñānākala-s (vijñānākalatā). But (tu) when (both) Prakāśa and Vimarśa or Light and Awareness are predominant (prakāśa-parāmarśa-pradhānatve), (that is) the perceiver of the Sadvidyātattva (vidyā-pramātṛtā).

Though (tatra...api) when contraction (saṃkocasya) is gradually (krameṇa) decreasing (tanutāyām), the conditions of Īśvara, Sadāśiva and Anāśritaśiva (unfolds) (īśa-sadā-śiva-anāśrita-rūpatā). When Consciousness is predominant (cit-pradhānatve) (, because) it is produced through effort of meditation (samādhi-prayatna-upārjite...tu), the condition of the perceiver of the pure path (śuddha-adhva-pramātṛtā) excells (prakarṣavatī) step by step (kramāt...kramam). When contraction is predominant (saṃkoca-prādhānye...tu), the perceiver of the void of nothingness (shines) (śūnya-ādi-pramātṛtā).

This way (evam...avasthite...sati), only (eva) Citi or Consciousness (citiḥ) assumes the form of the limited perceiver (saṃkucita-grāhaka-rūpā) by descending (avarūḍhā) from the state of the Unlimited Perceiver (called Consciousness) (cetana-padāt). She Herself (satī) is eager to perceive objective reality (artha-grahaṇa-unmukhī), (so She) contracts or limits (saṃkocinī) (Herself by manifesting) the knowable (cetyena) in the form of subtle and gross objects (nīla-sukha-ādinā). Only (eva) Consciousness, (Who) is both limitation and the limited (ubhaya-saṃkoca-saṃkucitā), becomes citta or the mind (cittam).

And in these and similar ślokas (tathā...ca...adinā),

„On the sphere of all things (bhāveṣu) that the Lord (patyuḥ) considers as His Body (svāṅga-rūpeṣu), ‘Knowledge’ (jñānam), ‘Activity’ (kriyā) and (ca) thirdly ‘Māyā’ (māyā-tṛtīye), become (te…eva) ‘Sattva’ (sattvam), ‘Rajas’ (rajaḥ) and ‘Tamas’ (tamaḥ) in the paśu or limited being (paśoḥ...iti) || ”

Venerable Īśvarapratyabhijñākārikā (śrī-pratyabhijñāyām) teaches the following (uktam):

Only (eva) Citiśakti, the Power of Consciousness (citi-śaktiḥ) (, Who is) Essentially Freedom (svātantrya-ātmā), assumes the forms of the powers (called) Māyā, Kriyā and Jñāna or ’duality’, ’action’ and ’knowledge’ (jñāna-kriyā-māyā-śakti-rūpā) in the paśu or the limited being (paśu-daśāyām).

When contraction is predominant (saṃkoca-prakarṣāt), Consciousness pulsates (sphuratī) as citta or the mind (, of which) nature is sattva, rajas and tamas, respectively (sattva-rajas-tamaḥ-svabhāva-citta-ātmatayā...iti).

Moreover (ataḥ...eva), it is said (uktam) in Venerable Tattvagarbhastotram (śrī-tattva-garbha-stotre) (that) due to the very nature of one’s True Essence (tāttvika-svarūpa-sadbhāvāt) by going after --i.e. investigating-- That (tat-anusaraṇa-abhiprāyeṇa) even during the activity of vikalpa-s or thoughts (vikalpa-daśāyām...(api)...

„Hence (ataḥ...eva...tu), for (teṣām) those (kecit) who (ye) pursue Supreme Reality (paramārtha-anusāriṇaḥ) during the activity of vikalpa-s (tatra), the Light (sva-jyotiṣṭvam) of one’s True Nature (svarūpasya) (sva-jyotiṣṭvam) does not disappear (na...lupyate...iti)”

Only citta or the mind (cittam...eva...tu) is the nature (svarūpam) of the perceiver of Māyā or the power of duality (māyā-pramātuḥ), so we state (iti...āha):

𑆠𑆤𑇀𑆩𑆪𑆾 𑆩𑆳𑆪𑆳𑆥𑇀𑆫𑆩𑆳𑆠𑆳 𑇆𑇖𑇆

तन्मयो मायाप्रमाता ॥६॥

Tanmayo māyāpramātā || 6 ||

The perceiver of Māyā or duality (māyā-pramātā) is made of that --i.e. of citta or individual mind-- (tat-mayaḥ). || 6 ||

𑆢𑆼𑆲𑆥𑇀𑆫𑆳𑆟𑆥𑆢𑆁 𑆠𑆳𑆮𑆖𑇀𑆖𑆴𑆠𑇀𑆠𑆥𑇀𑆫𑆣𑆳𑆤𑆩𑆼𑆮 𑇅 𑆯𑆷𑆤𑇀𑆪𑆨𑆷𑆩𑆴𑆫𑆥𑆴
𑆖𑆴𑆠𑇀𑆠𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆮𑆠𑇀𑆪𑆼𑆮 𑇅 𑆃𑆤𑇀𑆪𑆡𑆳 𑆠𑆠𑆾 𑆮𑇀𑆪𑆶𑆠𑇀𑆡𑆴𑆠𑆱𑇀𑆪 𑆱𑇀𑆮𑆑𑆫𑇀𑆠𑆮𑇀𑆪𑆳𑆤𑆶𑆣𑆳𑆮𑆤𑆳𑆨𑆳𑆮𑆂
𑆱𑇀𑆪𑆳𑆢𑆴𑆠𑆴 𑆖𑆴𑆠𑇀𑆠𑆩𑆪 𑆍𑆮 𑆩𑆳𑆪𑆵𑆪𑆂 𑆥𑇀𑆫𑆩𑆳𑆠𑆳 𑇅 𑆃𑆩𑆶𑆤𑆽𑆮 𑆄𑆯𑆪𑆼𑆤 𑆯𑆴𑆮𑆱𑆷𑆠𑇀𑆫𑆼𑆰𑆶
𑆮𑆱𑇀𑆠𑆶𑆮𑆸𑆠𑇀𑆠𑆳𑆤𑆶𑆱𑆳𑆫𑆼𑆟 𑆖𑆽𑆠𑆤𑇀𑆪𑆩𑇀 𑆄𑆠𑇀𑆩𑆳 𑆅𑆠𑇀𑆪𑆨𑆴𑆣𑆳𑆪 𑆩𑆳𑆪𑆳𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆬𑆑𑇀𑆰𑆟𑆳𑆮𑆱𑆫𑆼 𑆥𑆶𑆤𑆂
𑆖𑆴𑆠𑇀𑆠𑆩𑆳𑆠𑇀𑆩𑆳 𑆅𑆠𑇀𑆪𑆶𑆑𑇀𑆠𑆩𑇀𑇆

𑆃𑆱𑇀𑆪𑆽𑆮 𑆱𑆩𑇀𑆪𑆑𑇀𑆱𑇀𑆮𑆫𑆷𑆥𑆘𑇀𑆚𑆳𑆤𑆳𑆢𑇀𑆪𑆠𑆾 𑆩𑆶𑆑𑇀𑆠𑆴𑆂 𑆃𑆱𑆩𑇀𑆪𑆑𑇀𑆠𑆶 𑆱𑆁𑆱𑆳𑆫𑆂 𑆠𑆠𑆂 𑆠𑆴𑆬𑆯
𑆍𑆠𑆠𑇀𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆤𑆴𑆫𑇀𑆨𑆕𑇀𑆑𑇀𑆠𑆶𑆩𑇀 𑆄𑆲

देहप्राणपदं तावच्चित्तप्रधानमेव । शून्यभूमिरपि
चित्तसंस्कारवत्येव । अन्यथा ततो व्युत्थितस्य स्वकर्तव्यानुधावनाभावः
स्यादिति चित्तमय एव मायीयः प्रमाता । अमुनैव आशयेन शिवसूत्रेषु
वस्तुवृत्तानुसारेण चैतन्यम् आत्मा इत्यभिधाय मायाप्रमातृलक्षणावसरे पुनः
चित्तमात्मा इत्युक्तम्॥

अस्यैव सम्यक्स्वरूपज्ञानाद्यतो मुक्तिः असम्यक्तु संसारः ततः तिलश
एतत्स्वरूपं निर्भङ्क्तुम् आह

dehaprāṇapadaṃ tāvaccittapradhānameva | śūnyabhūmirapi
cittasaṃskāravatyeva | anyathā tato vyutthitasya svakartavyānudhāvanābhāvaḥ syāditi cittamaya eva māyīyaḥ pramātā | amunaiva āśayena śivasūtreṣu vastuvṛttānusāreṇa caitanyam ātmā ityabhidhāya māyāpramātṛlakṣaṇāvasare punaḥ cittamātmā ityuktam ||

asyaiva samyaksvarūpajñānādyato muktiḥ asamyaktu saṃsāraḥ tataḥ tilaśa etatsvarūpaṃ nirbhaṅktum āha

While (tāvat) the predominance of citta (citta-pradhānam...eva) is the condition of the body and vital energy (deha-prāṇa-padam), the stage of ’nothingness’ (śūnya-bhūmiḥ...api) is made of the impressions of the citta (citta-saṃskāravati...eva). Otherwise (anyathā...tataḥ), someone who is awakened (from the perception of nothingness) (vyutthitasya) cannot actually pursue his duties (svakartavya-anudhāvana-abhāvaḥ...syāt); hence (iti), the perceiver (pramātā) of Māyā or duality (māyīyaḥ) is simply (eva) the citta (citta-mayaḥ).

With the same intention (amunā...eva...āśayena) in the Śivasūtra-s (śiva-sūtreṣu), by pursuing an investigation of Supreme Reality (in the first chapter, the sūtra:) (vastu-vṛtta-anusāreṇa) ’Caitanyamātmā’ (caitanyam...ātmā) is stated (iti...abhidhāya). But (punaḥ) when (the Śivasūtra-s are investigating) the nature of the Māyāpramātā or the perceiver of duality (māyā-pramātṛ-lakṣaṇa-avasare), (another sūtra, precisely:) ’Ātmā cittam’ (cittam...ātmā) is stated (iti...uktam).

While (asya...eva...yataḥ...tu) Mukti or Liberation (muktiḥ) (shines) by the perfect understanding of one’s own True Nature (samyak-svarūpa-jñānāt), imperfect (asamyak) (understanding of That) is saṃsāra or transmigration (saṃsāraḥ). So (tataḥ), to analyze this True Nature step by step (nirbhaṅktum...etat-svarūpam...tilaśaḥ), we state (āha):

𑆱 𑆖𑆽𑆑𑆾 𑆢𑇀𑆮𑆴𑆫𑆷𑆥𑆱𑇀𑆠𑇀𑆫𑆴𑆩𑆪𑆯𑇀𑆖𑆠𑆶𑆫𑆳𑆠𑇀𑆩𑆳 𑆱𑆥𑇀𑆠𑆥𑆚𑇀𑆖𑆑𑆱𑇀𑆮𑆨𑆳𑆮𑆂 𑇆𑇗𑇆

स चैको द्विरूपस्त्रिमयश्चतुरात्मा सप्तपञ्चकस्वभावः ॥७॥

Sa caiko dvirūpastrimayaścaturātmā saptapañcakasvabhāvaḥ || 7 ||

And (ca) He --i.e. Cetana or the Conscious Being-- (saḥ) is only One (ekaḥ), (though He appears as being) twofold (dvi-rūpaḥ), threefold (tri-mayaḥ), fourfold (catur-ātmā) (and) essentially fivefold and sevenfold (sapta-pañcaka-svabhāvaḥ). || 7 ||

𑆤𑆴𑆫𑇀𑆟𑆵𑆠𑆢𑆸𑆯𑆳 𑆖𑆴𑆢𑆳𑆠𑇀𑆩𑆳 𑆯𑆴𑆮𑆨𑆛𑇀𑆛𑆳𑆫𑆑 𑆍𑆮 𑆍𑆑 𑆄𑆠𑇀𑆩𑆳 𑆤 𑆠𑆶 𑆃𑆤𑇀𑆪𑆂 𑆑𑆯𑇀𑆖𑆴𑆠𑇀𑆥𑇀𑆫𑆑𑆳𑆯𑆱𑇀𑆪
𑆢𑆼𑆯𑆑𑆳𑆬𑆳𑆢𑆴𑆨𑆴𑆂 𑆨𑆼𑆢𑆳𑆪𑆾𑆓𑆳𑆠𑇀 𑇅 𑆘𑆝𑆱𑇀𑆪 𑆠𑆶 𑆓𑇀𑆫𑆳𑆲𑆑𑆠𑇀𑆮𑆳𑆤𑆶𑆥𑆥𑆠𑇀𑆠𑆼𑆂 𑇅 𑆥𑇀𑆫𑆑𑆳𑆯 𑆍𑆮 𑆪𑆠𑆂
𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆳𑆠𑇀𑆓𑆸𑆲𑆵𑆠𑆥𑇀𑆫𑆳𑆟𑆳𑆢𑆴𑆱𑆁𑆑𑆾𑆖𑆂
𑆱𑆁𑆑𑆶𑆖𑆴𑆠𑆳𑆫𑇀𑆡𑆓𑇀𑆫𑆳𑆲𑆑𑆠𑆳𑆩𑆯𑇀𑆤𑆶𑆠𑆼 𑆠𑆠𑆾 𑇁𑆱𑆿
𑆥𑇀𑆫𑆑𑆳𑆯𑆫𑆷𑆥𑆠𑇀𑆮𑆱𑆁𑆑𑆾𑆖𑆳𑆮𑆨𑆳𑆱𑆮𑆠𑇀𑆠𑇀𑆮𑆳𑆨𑇀𑆪𑆳𑆁 𑆢𑇀𑆮𑆴𑆫𑆷𑆥𑆂  𑇅
𑆄𑆟𑆮𑆩𑆳𑆪𑆵𑆪𑆑𑆳𑆫𑇀𑆩𑆩𑆬𑆳𑆮𑆸𑆠𑆠𑇀𑆮𑆳𑆠𑇀𑆠𑇀𑆫𑆴𑆩𑆪𑆂  𑇅
𑆯𑆷𑆤𑇀𑆪𑆥𑇀𑆫𑆳𑆟𑆥𑆶𑆫𑇀𑆪𑆰𑇀𑆛𑆑𑆯𑆫𑆵𑆫𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑇀𑆮𑆳𑆖𑇀𑆖𑆠𑆶𑆫𑆳𑆠𑇀𑆩𑆳 𑇅 𑆱𑆥𑇀𑆠𑆥𑆚𑇀𑆖𑆑𑆳𑆤𑆴
𑆯𑆴𑆮𑆳𑆢𑆴𑆥𑆸𑆡𑆴𑆮𑇀𑆪𑆤𑇀𑆠𑆳𑆤𑆴 𑆥𑆚𑇀𑆖𑆠𑇀𑆫𑆴𑆁𑆯𑆠𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆳𑆤𑆴 𑆠𑆠𑇀𑆱𑇀𑆮𑆨𑆳𑆮𑆂  𑇅
𑆠𑆡𑆳 𑆯𑆴𑆮𑆳𑆢𑆴𑆱𑆑𑆬𑆳𑆤𑇀𑆠𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆱𑆥𑇀𑆠𑆑𑆱𑇀𑆮𑆫𑆷𑆥𑆂  𑇅
𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆼𑆖𑇀𑆗𑆳𑆘𑇀𑆚𑆳𑆤𑆑𑇀𑆫𑆴𑆪𑆳𑆯𑆑𑇀𑆠𑆴𑆫𑆷𑆥𑆠𑇀𑆮𑆼 𑇁𑆥𑆴
𑆃𑆒𑇀𑆪𑆳𑆠𑆴𑆮𑆯𑆳𑆠𑇀𑆑𑆬𑆳𑆮𑆴𑆢𑇀𑆪𑆳𑆫𑆳𑆓𑆑𑆳𑆬𑆤𑆴𑆪𑆠𑆴𑆑𑆚𑇀𑆖𑆶𑆑𑆮𑆬𑆴𑆠𑆠𑇀𑆮𑆳𑆠𑇀𑆥𑆚𑇀𑆖𑆑𑆱𑇀𑆮𑆫𑆷𑆥𑆂 𑇅 𑆍𑆮𑆁 𑆖
𑆯𑆴𑆮𑆽𑆑𑆫𑆷𑆥𑆠𑇀𑆮𑆼𑆤 𑆥𑆚𑇀𑆖𑆠𑇀𑆫𑆴𑆁𑆯𑆠𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆩𑆪𑆠𑇀𑆮𑆼𑆤 𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆱𑆥𑇀𑆠𑆑𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑇀𑆮𑆼𑆤
𑆖𑆴𑆢𑆳𑆢𑆴𑆯𑆑𑇀𑆠𑆴𑆥𑆚𑇀𑆖𑆑𑆳𑆠𑇀𑆩𑆑𑆠𑇀𑆮𑆼𑆤 𑆖 𑆃𑆪𑆁 𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆪𑆩𑆳𑆤𑆾 𑆩𑆶𑆑𑇀𑆠𑆴𑆂 𑇅 𑆃𑆤𑇀𑆪𑆡𑆳
𑆠𑆶 𑆱𑆁𑆱𑆳𑆫𑆲𑆼𑆠𑆶𑆂𑇆

निर्णीतदृशा चिदात्मा शिवभट्टारक एव एक आत्मा न तु अन्यः कश्चित्प्रकाशस्य
देशकालादिभिः भेदायोगात् । जडस्य तु ग्राहकत्वानुपपत्तेः । प्रकाश एव यतः
स्वातन्त्र्यात्गृहीतप्राणादिसंकोचः
संकुचितार्थग्राहकतामश्नुते ततो ऽसौ
प्रकाशरूपत्वसंकोचावभासवत्त्वाभ्यां द्विरूपः  ।
आणवमायीयकार्ममलावृतत्वात्त्रिमयः  ।
शून्यप्राणपुर्यष्टकशरीरस्वभावत्वाच्चतुरात्मा । सप्तपञ्चकानि
शिवादिपृथिव्यन्तानि पञ्चत्रिंशत्तत्त्वानि तत्स्वभावः  ।
तथा शिवादिसकलान्तप्रमातृसप्तकस्वरूपः  ।
चिदानन्देच्छाज्ञानक्रियाशक्तिरूपत्वे ऽपि
अख्यातिवशात्कलाविद्यारागकालनियतिकञ्चुकवलितत्वात्पञ्चकस्वरूपः । एवं च
शिवैकरूपत्वेन पञ्चत्रिंशत्तत्त्वमयत्वेन प्रमातृसप्तकस्वभावत्वेन
चिदादिशक्तिपञ्चकात्मकत्वेन च अयं प्रत्यभिज्ञायमानो मुक्तिः । अन्यथा
तु संसारहेतुः॥

nirṇītadṛśā cidātmā śivabhaṭṭāraka eva eka ātmā na tu anyaḥ kaścitprakāśasya deśakālādibhiḥ bhedāyogāt | jaḍasya tu grāhakatvānupapatteḥ | prakāśa eva yataḥ svātantryātgṛhītaprāṇādisaṃkocaḥ
saṃkucitārthagrāhakatāmaśnute tato 'sau
prakāśarūpatvasaṃkocāvabhāsavattvābhyāṃ dvirūpaḥ  |
āṇavamāyīyakārmamalāvṛtatvāttrimayaḥ  |
śūnyaprāṇapuryaṣṭakaśarīrasvabhāvatvāccaturātmā | saptapañcakāni
śivādipṛthivyantāni pañcatriṃśattattvāni tatsvabhāvaḥ  |
tathā śivādisakalāntapramātṛsaptakasvarūpaḥ  |
cidānandecchājñānakriyāśaktirūpatve 'pi akhyātivaśātkalāvidyārāgakālaniyatikañcukavalitatvātpañcakasvarūpaḥ | evaṃ ca
śivaikarūpatvena pañcatriṃśattattvamayatvena pramātṛsaptakasvabhāvatvena
cidādiśaktipañcakātmakatvena ca ayaṃ pratyabhijñāyamāno muktiḥ | anyathā
tu saṃsārahetuḥ ||

According to what has already been stated (nirṇīta-dṛśā), only (eva) Most Venerable Śiva (śiva-bhaṭṭārakaḥ) is Consciousness (cit-ātmā). He is the Solitary (ekaḥ) Self (ātmā) and no one else (na...tu...anyaḥ...kaścit), (since) Prakāśa or Light (prakāśasya) is not divided (bheda-ayogāt) by space, time, etc. (deśa-kāla-ādibhiḥ), and (tu) because the coagulated --i.e. the object-- (jaḍasya) is not the subject (grāhakatva-anupapatteḥ).

Since (yataḥ) only (eva) Prakāśa (prakāśaḥ) or Light is the contraction as the accepted states of prāṇa or vital energy, etc. (gṛhīta-prāṇa-ādi-saṃkocaḥ) due to (His) Freedom (svātantryāt), He (asau) becomes (aśnute) the perceiver of limited objects (saṃkucita-artha-grāhakatām); therefore (tataḥ), because the Nature of Prakāśa is contracted (prakāśa-rūpatva-saṃkoca-avabhāsavat...tu) by these two (ābhyām), He (asau) is twofold (dvi-rūpaḥ).

Due to the mala-s or coverings (called) ’āṇava, māyīya and kārma’ (āṇava-māyīya-kārma-mala-avṛtatvāt), (He is) threefold (tri-mayaḥ).

(He) is fourfold (catur-ātmā) (due to the following divisions:) ’śūnya’ or ’void’, ’prāṇa’ or ’vital energy’, ’puryaṣṭaka’ or ’subtle body’ and ’śarīra’ or ’gross body’ (śūnya-prāṇa-puryaṣṭaka-śarīra-svabhāvatvāt).

Being the Essence of the thirtyfive (pañca-triṃśat-tattvāni) tattva-s (tat-svabhāvaḥ) ranging from Śiva to Pṛthivī (śiva-ādi-pṛthivi-antāni), (He) is sevenfold and fivefold (sapta-pañcakāni).

(He) is sevenfold (because He is) the Nature of the seven Perceivers ranging from Śiva to sakala (śiva-ādi-sakala-anta-pramātṛ-saptaka-svarūpaḥ...tathā).

(He is) fivefold (pañcaka-svarūpaḥ) since (He) assumes the form of the powers (called) ’Cit, Ānanda, Icchā, Jñāna and Kriyā’ or ’Consciousness, Bliss, Will, Knowledge and Action’ (cit-ānanda-icchā-jñāna-kriyā-śakti-rūpatve). Though (api) (even in such fivefold aspect, (He) has five coverings, namely: ’Kalā, Vidyā, Rāga, Kāla and Niyati’ or ’Limited Activity, Limited Knowledge, Desire, Time and Space’ (kalā-vidyā-rāga-kāla-niyati-kañcuka-valitatvāt) due to ignorance (akhyāti-vaśāt).

And (ca) Liberation (muktiḥ) is to be recognized (pratyabhijñāya-mānaḥ) by these (ayam): (Śiva is) One due to (His) State of Being merely Śiva (śiva-eka-rūpatvena), (but He is also) composed of the thirty-five tattva-s (pañca-triṃśat-tattva-mayatvena), (He is) the Essential Nature of the seven perceivers (pramātṛ-saptaka-svabhāva-tvena) and the five Powers (cit-ādi-śakti-pañcā-ātmakatvena). But If (there is no recognition of this fact,) (anyathā...tu) only the cause of saṃsāra (is operating) (saṃsāra-hetuḥ).

𑆠𑆢𑇀𑆨𑆷𑆩𑆴𑆑𑆳𑆂 𑆱𑆫𑇀𑆮𑆢𑆫𑇀𑆯𑆤𑆱𑇀𑆡𑆴𑆠𑆪𑆂 𑇆𑇘𑇆

तद्भूमिकाः सर्वदर्शनस्थितयः ॥८॥

Tadbhūmikāḥ sarvadarśanasthitayaḥ || 8 ||

The abodes of all the viewpoints or philosophies (sarva-darśana-sthitayaḥ) are the stages of That --i.e. of Cetana or Conscious Being to play the drama of separation-- (tat-bhūmikāḥ). || 8 ||

𑆱𑆫𑇀𑆮𑆼𑆰𑆳𑆁 𑆖𑆳𑆫𑇀𑆮𑆳𑆑𑆳𑆢𑆴𑆢𑆫𑇀𑆯𑆤𑆳𑆤𑆳𑆁 𑆱𑇀𑆡𑆴𑆠𑆪𑆂 𑆱𑆴𑆢𑇀𑆣𑆳𑆤𑇀𑆠𑆳𑆂 𑆠𑆱𑇀𑆪 𑆍𑆠𑆱𑇀𑆪 𑆄𑆠𑇀𑆩𑆤𑆾
𑆤𑆛𑆱𑇀𑆪𑆼𑆮 𑆱𑇀𑆮𑆼𑆖𑇀𑆗𑆳𑆮𑆓𑆸𑆲𑆵𑆠𑆳𑆂 𑆑𑆸𑆠𑇀𑆫𑆴𑆩𑆳 𑆨𑆷𑆩𑆴𑆑𑆳𑆂 𑇅 𑆠𑆡𑆳 𑆖
𑆖𑆽𑆠𑆤𑇀𑆪𑆮𑆴𑆯𑆴𑆰𑇀𑆛𑆁 𑆯𑆫𑆵𑆫𑆩𑆳𑆠𑇀𑆩𑆳 𑆅𑆠𑆴 𑆖𑆳𑆫𑇀𑆮𑆳𑆑𑆳𑆂 𑇅 𑆤𑆽𑆪𑆳𑆪𑆴𑆑𑆳𑆢𑆪𑆾
𑆘𑇀𑆚𑆳𑆤𑆳𑆢𑆴𑆓𑆶𑆟𑆓𑆟𑆳𑆯𑇀𑆫𑆪𑆁 𑆧𑆶𑆢𑇀𑆣𑆴𑆠𑆠𑇀𑆠𑇀𑆮𑆥𑇀𑆫𑆳𑆪𑆩𑆼𑆮 𑆄𑆠𑇀𑆩𑆳𑆤𑆁 𑆱𑆁𑆱𑆸𑆠𑆿
𑆩𑆤𑇀𑆪𑆤𑇀𑆠𑆼 𑇅 𑆃𑆥𑆮𑆫𑇀𑆓𑆼 𑆠𑆶 𑆠𑆢𑆶𑆖𑇀𑆗𑆼𑆢𑆼 𑆯𑆷𑆤𑇀𑆪𑆥𑇀𑆫𑆳𑆪𑆩𑇀  𑇅
𑆃𑆲𑆁𑆥𑇀𑆫𑆠𑆵𑆠𑆴𑆥𑇀𑆫𑆠𑇀𑆪𑆼𑆪𑆂 𑆱𑆶𑆒𑆢𑆶𑆂𑆒𑆳𑆢𑇀𑆪𑆶𑆥𑆳𑆣𑆴𑆨𑆴𑆂 𑆠𑆴𑆫𑆱𑇀𑆑𑆸𑆠𑆂 𑆄𑆠𑇀𑆩𑆳 𑆅𑆠𑆴 𑆩𑆤𑇀𑆮𑆳𑆤𑆳
𑆩𑆵𑆩𑆳𑆁𑆱𑆑𑆳 𑆃𑆥𑆴 𑆧𑆶𑆢𑇀𑆣𑆳𑆮𑆼𑆮 𑆤𑆴𑆮𑆴𑆰𑇀𑆛𑆳𑆂 𑇅 𑆘𑇀𑆚𑆳𑆤𑆱𑆤𑇀𑆠𑆳𑆤𑆩𑆼𑆮 𑆠𑆠𑇀𑆠𑇀𑆮𑆩𑆴𑆠𑆴 𑆱𑆿𑆓𑆠𑆳
𑆧𑆶𑆢𑇀𑆣𑆴𑆮𑆸𑆠𑇀𑆠𑆴𑆰𑇀𑆮𑆼𑆮 𑆥𑆫𑇀𑆪𑆮𑆱𑆴𑆠𑆳𑆂 𑇅 𑆥𑇀𑆫𑆳𑆟 𑆍𑆮𑆳𑆠𑇀𑆩𑆼𑆠𑆴 𑆑𑆼𑆖𑆴𑆠𑇀𑆯𑇀𑆫𑆶𑆠𑇀𑆪𑆤𑇀𑆠𑆮𑆴𑆢𑆂
 𑇅
𑆃𑆱𑆢𑆼𑆮 𑆅𑆢𑆩𑆳𑆱𑆵𑆢𑆴𑆠𑇀𑆪𑆨𑆳𑆮𑆧𑇀𑆫𑆲𑇀𑆩𑆮𑆳𑆢𑆴𑆤𑆂 𑆯𑆷𑆤𑇀𑆪𑆨𑆶𑆮𑆩𑆮𑆓𑆳𑆲𑇀𑆪 𑆱𑇀𑆡𑆴𑆠𑆳𑆂  𑇅
𑆩𑆳𑆣𑇀𑆪𑆩𑆴𑆑𑆳𑆥𑆴 𑆍𑆮𑆩𑆼𑆮  𑇅
𑆥𑆫𑆳 𑆥𑇀𑆫𑆑𑆸𑆠𑆴𑆫𑇀𑆨𑆓𑆮𑆳𑆤𑇀𑆮𑆳𑆱𑆶𑆢𑆼𑆮𑆂 𑆠𑆢𑇀𑆮𑆴𑆱𑇀𑆦𑆶𑆬𑆴𑆕𑇀𑆓𑆥𑇀𑆫𑆳𑆪𑆳 𑆍𑆮 𑆘𑆵𑆮𑆳 𑆅𑆠𑆴
𑆥𑆳𑆚𑇀𑆖𑆫𑆳𑆠𑇀𑆫𑆳𑆂 𑆥𑆫𑆱𑇀𑆪𑆳𑆂 𑆥𑇀𑆫𑆑𑆸𑆠𑆼𑆂 𑆥𑆫𑆴𑆟𑆳𑆩𑆳𑆨𑇀𑆪𑆶𑆥𑆓𑆩𑆳𑆢𑆮𑇀𑆪𑆑𑇀𑆠
𑆍𑆮𑆳𑆨𑆴𑆤𑆴𑆮𑆴𑆰𑇀𑆛𑆳𑆂 𑇅 𑆱𑆳𑆁𑆒𑇀𑆪𑆳𑆢𑆪𑆱𑇀𑆠𑆶 𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆑𑆬𑆥𑇀𑆫𑆳𑆪𑆳𑆁 𑆨𑆷𑆩𑆴𑆩𑆮𑆬𑆩𑇀𑆧𑆤𑇀𑆠𑆼
 𑇅
𑆱𑆢𑆼𑆮 𑆅𑆢𑆩𑆓𑇀𑆫 𑆄𑆱𑆵𑆢𑆴𑆠𑆴 𑆆𑆯𑇀𑆮𑆫𑆠𑆠𑇀𑆠𑇀𑆮𑆥𑆢𑆩𑆳𑆯𑇀𑆫𑆴𑆠𑆳 𑆃𑆥𑆫𑆼 𑆯𑇀𑆫𑆶𑆠𑇀𑆪𑆤𑇀𑆠𑆮𑆴𑆢𑆂
𑇅 𑆯𑆧𑇀𑆢𑆧𑇀𑆫𑆲𑇀𑆩𑆩𑆪𑆁 𑆥𑆯𑇀𑆪𑆤𑇀𑆠𑆵𑆫𑆷𑆥𑆩𑆳𑆠𑇀𑆩𑆠𑆠𑇀𑆠𑇀𑆮𑆩𑆴𑆠𑆴 𑆮𑆽𑆪𑆳𑆑𑆫𑆟𑆳𑆂
𑆯𑇀𑆫𑆵𑆱𑆢𑆳𑆯𑆴𑆮𑆥𑆢𑆩𑆣𑇀𑆪𑆳𑆱𑆴𑆠𑆳𑆂  𑇅
𑆍𑆮𑆩𑆤𑇀𑆪𑆢𑆥𑆴 𑆃𑆤𑆶𑆩𑆤𑇀𑆠𑆮𑇀𑆪𑆩𑇀 𑇅 𑆍𑆠𑆖𑇀𑆖 𑆄𑆓𑆩𑆼𑆰𑆶

𑆧𑆶𑆢𑇀𑆣𑆴𑆠𑆠𑇀𑆠𑇀𑆮𑆼 𑆱𑇀𑆡𑆴𑆠𑆳 𑆧𑆿𑆢𑇀𑆣𑆳 𑆓𑆶𑆟𑆼𑆰𑇀𑆮𑆼𑆮𑆳𑆫𑇀𑆲𑆠𑆳𑆂 𑆱𑇀𑆡𑆴𑆠𑆳𑆂  𑇅
𑆱𑇀𑆡𑆴𑆠𑆳 𑆮𑆼𑆢𑆮𑆴𑆢𑆂 𑆥𑆶𑆁𑆱𑆴 𑆃𑆮𑇀𑆪𑆑𑇀𑆠𑆼 𑆥𑆳𑆚𑇀𑆖𑆫𑆳𑆠𑇀𑆫𑆴𑆑𑆳𑆂𑇆

𑆅𑆠𑇀𑆪𑆳𑆢𑆴𑆤𑆳 𑆤𑆴𑆫𑆷𑆥𑆴𑆠𑆩𑇀  𑇅
 𑆮𑆴𑆯𑇀𑆮𑆾𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆩𑆳𑆠𑇀𑆩𑆠𑆠𑇀𑆠𑇀𑆮𑆩𑆴𑆠𑆴 𑆠𑆳𑆤𑇀𑆠𑇀𑆫𑆴𑆑𑆳𑆂 𑇅 𑆮𑆴𑆯𑇀𑆮𑆩𑆪𑆩𑆴𑆠𑆴
𑆑𑆶𑆬𑆳𑆢𑇀𑆪𑆳𑆩𑇀𑆤𑆳𑆪𑆤𑆴𑆮𑆴𑆰𑇀𑆛𑆳𑆂 𑇅 𑆮𑆴𑆯𑇀𑆮𑆾𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆁 𑆮𑆴𑆯𑇀𑆮𑆩𑆪𑆁 𑆖 𑆅𑆠𑆴
𑆠𑇀𑆫𑆴𑆑𑆳𑆢𑆴𑆢𑆫𑇀𑆯𑆤𑆮𑆴𑆢𑆂 𑇅 𑆍𑆮𑆁 𑆍𑆑𑆱𑇀𑆪𑆽𑆮 𑆖𑆴𑆢𑆳𑆠𑇀𑆩𑆤𑆾 𑆨𑆓𑆮𑆠𑆂
𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆳𑆮𑆨𑆳𑆱𑆴𑆠𑆳𑆂 𑆱𑆫𑇀𑆮𑆳 𑆅𑆩𑆳 𑆨𑆷𑆩𑆴𑆑𑆳𑆂
𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆥𑇀𑆫𑆖𑇀𑆗𑆳𑆢𑆤𑆾𑆤𑇀𑆩𑆵𑆬𑆤𑆠𑆳𑆫𑆠𑆩𑇀𑆪𑆨𑆼𑆢𑆴𑆠𑆳𑆂 𑇅 𑆃𑆠 𑆍𑆑 𑆍𑆮
𑆍𑆠𑆳𑆮𑆢𑇀𑆮𑇀𑆪𑆳𑆥𑇀𑆠𑆴𑆑𑆳𑆠𑇀𑆩𑆳 𑇅 𑆩𑆴𑆠𑆢𑆸𑆰𑇀𑆛𑆪𑆱𑇀𑆠𑆶 𑆃𑆁𑆯𑆳𑆁𑆯𑆴𑆑𑆳𑆱𑆶 𑆠𑆢𑆴𑆖𑇀𑆗𑆪𑆽𑆮
𑆃𑆨𑆴𑆩𑆳𑆤𑆁 𑆓𑇀𑆫𑆳𑆲𑆴𑆠𑆳𑆂 𑆪𑆼𑆤 𑆢𑆼𑆲𑆳𑆢𑆴𑆰𑆶 𑆨𑆷𑆩𑆴𑆰𑆶
𑆥𑆷𑆫𑇀𑆮𑆥𑆷𑆫𑇀𑆮𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆮𑇀𑆪𑆳𑆥𑇀𑆠𑆴𑆱𑆳𑆫𑆠𑆳𑆥𑇀𑆫𑆡𑆳𑆪𑆳𑆩𑇀 𑆃𑆥𑆴 𑆇𑆑𑇀𑆠𑆫𑆷𑆥𑆳𑆁
𑆩𑆲𑆳𑆮𑇀𑆪𑆥𑇀𑆠𑆴𑆁 𑆥𑆫𑆯𑆑𑇀𑆠𑆴𑆥𑆳𑆠𑆁 𑆮𑆴𑆤𑆳 𑆤 𑆬𑆨𑆤𑇀𑆠𑆼  𑇅
𑆪𑆡𑆾𑆑𑇀𑆠𑆁

𑆮𑆽𑆰𑇀𑆟𑆮𑆳𑆢𑇀𑆪𑆳𑆱𑇀𑆠𑆶 𑆪𑆼 𑆑𑆼𑆖𑆴𑆢𑇀𑆮𑆴𑆢𑇀𑆪𑆳𑆫𑆳𑆓𑆼𑆟 𑆫𑆚𑇀𑆘𑆴𑆠𑆳𑆂  𑇅
𑆤 𑆮𑆴𑆢𑆤𑇀𑆠𑆴 𑆥𑆫𑆁 𑆢𑆼𑆮𑆁 𑆱𑆫𑇀𑆮𑆘𑇀𑆚𑆁 𑆘𑇀𑆚𑆳𑆤𑆯𑆳𑆬𑆴𑆤𑆩𑇀 𑇆𑆅𑆠𑆴 𑇅

𑆠𑆡𑆳𑆂

𑆨𑇀𑆫𑆩𑆪𑆠𑇀𑆪𑆼𑆮 𑆠𑆳𑆤𑇀𑆩𑆳𑆪𑆳 𑆲𑇀𑆪𑆩𑆾𑆑𑇀𑆰𑆼 𑆩𑆾𑆑𑇀𑆰𑆬𑆴𑆥𑇀𑆱𑆪𑆳 [𑇘] 𑇅 𑆅𑆠𑆴 𑇅

𑆠 𑆄𑆠𑇀𑆩𑆾𑆥𑆳𑆱𑆑𑆳𑆂 𑆯𑆽𑆮𑆁 𑆤 𑆓𑆖𑇀𑆗𑆤𑇀𑆠𑆴 𑆥𑆫𑆁 𑆥𑆢𑆩𑇀 [𑇙] 𑇅 𑆅𑆠𑆴 𑆖  𑇅
 𑆃𑆥𑆴 𑆖 𑆱𑆫𑇀𑆮𑆼𑆰𑆳𑆁 𑆢𑆫𑇀𑆯𑆤𑆳𑆤𑆳𑆁 𑆱𑆩𑆱𑇀𑆠𑆳𑆤𑆳𑆁 𑆤𑆵𑆬𑆱𑆶𑆒𑆳𑆢𑆴𑆘𑇀𑆚𑆳𑆤𑆳𑆤𑆳𑆁 𑆪𑆳𑆂
𑆱𑇀𑆡𑆴𑆠𑆪𑆂 𑆃𑆤𑇀𑆠𑆫𑇀𑆩𑆶𑆒𑆫𑆷𑆥𑆳 𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆪𑆂 𑆠𑆳𑆂 𑆠𑆢𑇀𑆨𑆷𑆩𑆴𑆑𑆳𑆂
𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆔𑆤𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆱𑇀𑆮𑆫𑆷𑆥𑆳𑆨𑆴𑆮𑇀𑆪𑆑𑇀𑆠𑇀𑆪𑆶𑆥𑆳𑆪𑆳𑆂  𑇅
𑆠𑆡𑆳 𑆲𑆴 𑆪𑆢𑆳 𑆪𑆢𑆳 𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆁 𑆫𑆷𑆥𑆁 𑆱𑇀𑆮𑆫𑆷𑆥𑆼 𑆮𑆴𑆯𑇀𑆫𑆳𑆩𑇀𑆪𑆠𑆴
𑆠𑆢𑆳 𑆠𑆢𑆳 𑆧𑆳𑆲𑇀𑆪𑆮𑆱𑇀𑆠𑆷𑆥𑆱𑆁𑆲𑆳𑆫𑆂 𑆃𑆤𑇀𑆠𑆂𑆥𑇀𑆫𑆯𑆳𑆤𑇀𑆠𑆥𑆢𑆳𑆮𑆱𑇀𑆡𑆴𑆠𑆴𑆂
𑆠𑆠𑇀𑆠𑆢𑆶𑆢𑆼𑆰𑇀𑆪𑆠𑇀𑆱𑆁𑆮𑆴𑆠𑇀𑆱𑆤𑇀𑆠𑆠𑇀𑆪𑆳𑆱𑆷𑆠𑇀𑆫𑆟𑆁 𑆅𑆠𑆴 𑆱𑆸𑆰𑇀𑆛𑆴𑆱𑇀𑆡𑆴𑆠𑆴𑆱𑆁𑆲𑆳𑆫𑆩𑆼𑆬𑆤𑆫𑆷𑆥𑆳
𑆅𑆪𑆁 𑆠𑆶𑆫𑆵𑆪𑆳 𑆱𑆁𑆮𑆴𑆢𑇀𑆨𑆛𑇀𑆛𑆳𑆫𑆴𑆑𑆳 𑆠𑆠𑇀𑆠𑆠𑇀𑆱𑆸𑆰𑇀𑆛𑇀𑆪𑆳𑆢𑆴𑆨𑆼𑆢𑆳𑆤𑇀 𑆇𑆢𑇀𑆮𑆩𑆤𑇀𑆠𑆵
𑆱𑆁𑆲𑆫𑆤𑇀𑆠𑆵 𑆖 𑆱𑆢𑆳 𑆥𑆷𑆫𑇀𑆟𑆳 𑆖 𑆑𑆸𑆯𑆳 𑆖 𑆇𑆨𑆪𑆫𑆷𑆥𑆳 𑆖 𑆃𑆤𑆶𑆨𑆪𑆳𑆠𑇀𑆩𑆳 𑆖 𑆃𑆑𑇀𑆫𑆩𑆩𑆼𑆮
𑆱𑇀𑆦𑆶𑆫𑆤𑇀𑆠𑆵 𑆱𑇀𑆡𑆴𑆠𑆳 𑇅 𑆇𑆑𑇀𑆠𑆁 𑆖 𑆯𑇀𑆫𑆵𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆛𑆵𑆑𑆳𑆪𑆳𑆁

𑆠𑆳𑆮𑆢𑆫𑇀𑆡𑆳𑆮𑆬𑆼𑆲𑆼𑆤 𑆇𑆠𑇀𑆠𑆴𑆰𑇀𑆜𑆠𑆴 𑆥𑆷𑆫𑇀𑆟𑆳 𑆖 𑆨𑆮𑆠𑆴 𑇅 𑆅𑆠𑆴 𑇅

𑆍𑆰𑆳 𑆖 𑆨𑆛𑇀𑆛𑆳𑆫𑆴𑆑𑆳 𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆑𑇀𑆫𑆩𑆩𑆣𑆴𑆑𑆩𑆤𑆶𑆯𑆵𑆬𑇀𑆪𑆩𑆳𑆤𑆳 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆱𑆳𑆠𑇀𑆑𑆫𑆾𑆠𑇀𑆪𑆼𑆮
𑆨𑆑𑇀𑆠𑆘𑆤𑆩𑇀𑇆

𑆪𑆢𑆴 𑆍𑆮𑆁𑆨𑆷𑆠𑆱𑇀𑆪 𑆄𑆠𑇀𑆩𑆤𑆾 𑆮𑆴𑆨𑆷𑆠𑆴𑆂 𑆠𑆠𑇀 𑆑𑆡𑆁 𑆃𑆪𑆁 𑆩𑆬𑆳𑆮𑆸𑆠𑆾 𑇁𑆟𑆶𑆂
𑆑𑆬𑆳𑆢𑆴𑆮𑆬𑆴𑆠𑆂 𑆱𑆁𑆱𑆳𑆫𑆵 𑆃𑆨𑆴𑆣𑆵𑆪𑆠𑆼 𑆅𑆠𑇀𑆪𑆳𑆲

सर्वेषां चार्वाकादिदर्शनानां स्थितयः सिद्धान्ताः तस्य एतस्य आत्मनो
नटस्येव स्वेच्छावगृहीताः कृत्रिमा भूमिकाः । तथा च
चैतन्यविशिष्टं शरीरमात्मा इति चार्वाकाः । नैयायिकादयो
ज्ञानादिगुणगणाश्रयं बुद्धितत्त्वप्रायमेव आत्मानं संसृतौ
मन्यन्ते । अपवर्गे तु तदुच्छेदे शून्यप्रायम्  ।
अहंप्रतीतिप्रत्येयः सुखदुःखाद्युपाधिभिः तिरस्कृतः आत्मा इति मन्वाना
मीमांसका अपि बुद्धावेव निविष्टाः । ज्ञानसन्तानमेव तत्त्वमिति सौगता
बुद्धिवृत्तिष्वेव पर्यवसिताः । प्राण एवात्मेति केचित्श्रुत्यन्तविदः
 ।
असदेव इदमासीदित्यभावब्रह्मवादिनः शून्यभुवमवगाह्य स्थिताः  ।
माध्यमिकापि एवमेव  ।
परा प्रकृतिर्भगवान्वासुदेवः तद्विस्फुलिङ्गप्राया एव जीवा इति
पाञ्चरात्राः परस्याः प्रकृतेः परिणामाभ्युपगमादव्यक्त
एवाभिनिविष्टाः । सांख्यादयस्तु विज्ञानकलप्रायां भूमिमवलम्बन्ते
 ।
सदेव इदमग्र आसीदिति ईश्वरतत्त्वपदमाश्रिता अपरे श्रुत्यन्तविदः
। शब्दब्रह्ममयं पश्यन्तीरूपमात्मतत्त्वमिति वैयाकरणाः
श्रीसदाशिवपदमध्यासिताः  ।
एवमन्यदपि अनुमन्तव्यम् । एतच्च आगमेषु

बुद्धितत्त्वे स्थिता बौद्धा गुणेष्वेवार्हताः स्थिताः  ।
स्थिता वेदविदः पुंसि अव्यक्ते पाञ्चरात्रिकाः॥

इत्यादिना निरूपितम्  ।
 विश्वोत्तीर्णमात्मतत्त्वमिति तान्त्रिकाः । विश्वमयमिति
कुलाद्याम्नायनिविष्टाः । विश्वोत्तीर्णं विश्वमयं च इति
त्रिकादिदर्शनविदः । एवं एकस्यैव चिदात्मनो भगवतः
स्वातन्त्र्यावभासिताः सर्वा इमा भूमिकाः
स्वातन्त्र्यप्रच्छादनोन्मीलनतारतम्यभेदिताः । अत एक एव
एतावद्व्याप्तिकात्मा । मितदृष्टयस्तु अंशांशिकासु तदिच्छयैव
अभिमानं ग्राहिताः येन देहादिषु भूमिषु
पूर्वपूर्वप्रमातृव्याप्तिसारताप्रथायाम् अपि उक्तरूपां
महाव्यप्तिं परशक्तिपातं विना न लभन्ते  ।
यथोक्तं

वैष्णवाद्यास्तु ये केचिद्विद्यारागेण रञ्जिताः  ।
न विदन्ति परं देवं सर्वज्ञं ज्ञानशालिनम् ॥इति ।

तथाः

भ्रमयत्येव तान्माया ह्यमोक्षे मोक्षलिप्सया [८] । इति ।

त आत्मोपासकाः शैवं न गच्छन्ति परं पदम् [९] । इति च  ।
 अपि च सर्वेषां दर्शनानां समस्तानां नीलसुखादिज्ञानानां याः
स्थितयः अन्तर्मुखरूपा विश्रान्तयः ताः तद्भूमिकाः
चिदानन्दघनस्वात्मस्वरूपाभिव्यक्त्युपायाः  ।
तथा हि यदा यदा बहिर्मुखं रूपं स्वरूपे विश्राम्यति
तदा तदा बाह्यवस्तूपसंहारः अन्तःप्रशान्तपदावस्थितिः
तत्तदुदेष्यत्संवित्सन्तत्यासूत्रणं इति सृष्टिस्थितिसंहारमेलनरूपा
इयं तुरीया संविद्भट्टारिका तत्तत्सृष्ट्यादिभेदान् उद्वमन्ती
संहरन्ती च सदा पूर्णा च कृशा च उभयरूपा च अनुभयात्मा च अक्रममेव
स्फुरन्ती स्थिता । उक्तं च श्रीप्रत्यभिज्ञाटीकायां

तावदर्थावलेहेन उत्तिष्ठति पूर्णा च भवति । इति ।

एषा च भट्टारिका क्रमात्क्रममधिकमनुशील्यमाना स्वात्मसात्करोत्येव
भक्तजनम्॥

यदि एवंभूतस्य आत्मनो विभूतिः तत् कथं अयं मलावृतो ऽणुः
कलादिवलितः संसारी अभिधीयते इत्याह

sarveṣāṃ cārvākādidarśanānāṃ sthitayaḥ siddhāntāḥ tasya etasya ātmano
naṭasyeva svecchāvagṛhītāḥ kṛtrimā bhūmikāḥ | tathā ca
caitanyaviśiṣṭaṃ śarīramātmā iti cārvākāḥ | naiyāyikādayo
jñānādiguṇagaṇāśrayaṃ buddhitattvaprāyameva ātmānaṃ saṃsṛtau
manyante | apavarge tu taducchede śūnyaprāyam  |
ahaṃpratītipratyeyaḥ sukhaduḥkhādyupādhibhiḥ tiraskṛtaḥ ātmā iti manvānā
mīmāṃsakā api buddhāveva niviṣṭāḥ | jñānasantānameva tattvamiti saugatā
buddhivṛttiṣveva paryavasitāḥ | prāṇa evātmeti kecitśrutyantavidaḥ
 |
asadeva idamāsīdityabhāvabrahmavādinaḥ śūnyabhuvamavagāhya sthitāḥ  |
mādhyamikāpi evameva  |
parā prakṛtirbhagavānvāsudevaḥ tadvisphuliṅgaprāyā eva jīvā iti
pāñcarātrāḥ parasyāḥ prakṛteḥ pariṇāmābhyupagamādavyakta
evābhiniviṣṭāḥ | sāṃkhyādayastu vijñānakalaprāyāṃ bhūmimavalambante
 |
sadeva idamagra āsīditi īśvaratattvapadamāśritā apare śrutyantavidaḥ
 | śabdabrahmamayaṃ paśyantīrūpamātmatattvamiti vaiyākaraṇāḥ
śrīsadāśivapadamadhyāsitāḥ  |
evamanyadapi anumantavyam | etacca āgameṣu

buddhitattve sthitā bauddhā guṇeṣvevārhatāḥ sthitāḥ  |
sthitā vedavidaḥ puṃsi avyakte pāñcarātrikāḥ ||

ityādinā nirūpitam  |
 viśvottīrṇamātmatattvamiti tāntrikāḥ | viśvamayamiti
kulādyāmnāyaniviṣṭāḥ | viśvottīrṇaṃ viśvamayaṃ ca iti
trikādidarśanavidaḥ | evaṃ ekasyaiva cidātmano bhagavataḥ
svātantryāvabhāsitāḥ sarvā imā bhūmikāḥ
svātantryapracchādanonmīlanatāratamyabheditāḥ | ata eka eva
etāvadvyāptikātmā | mitadṛṣṭayastu aṃśāṃśikāsu tadicchayaiva
abhimānaṃ grāhitāḥ yena dehādiṣu bhūmiṣu
pūrvapūrvapramātṛvyāptisāratāprathāyām api uktarūpāṃ
mahāvyaptiṃ paraśaktipātaṃ vinā na labhante  |
yathoktaṃ

vaiṣṇavādyāstu ye kecidvidyārāgeṇa rañjitāḥ  |
na vidanti paraṃ devaṃ sarvajñaṃ jñānaśālinam || iti |

tathāḥ

bhramayatyeva tānmāyā hyamokṣe mokṣalipsayā [8] | iti |

ta ātmopāsakāḥ śaivaṃ na gacchanti paraṃ padam [9] | iti ca  |
 api ca sarveṣāṃ darśanānāṃ samastānāṃ nīlasukhādijñānānāṃ yāḥ
sthitayaḥ antarmukharūpā viśrāntayaḥ tāḥ tadbhūmikāḥ
cidānandaghanasvātmasvarūpābhivyaktyupāyāḥ  |
tathā hi yadā yadā bahirmukhaṃ rūpaṃ svarūpe viśrāmyati
tadā tadā bāhyavastūpasaṃhāraḥ antaḥpraśāntapadāvasthitiḥ
tattadudeṣyatsaṃvitsantatyāsūtraṇaṃ iti sṛṣṭisthitisaṃhāramelanarūpā
iyaṃ turīyā saṃvidbhaṭṭārikā tattatsṛṣṭyādibhedān udvamantī
saṃharantī ca sadā pūrṇā ca kṛśā ca ubhayarūpā ca anubhayātmā ca akramameva sphurantī sthitā | uktaṃ ca śrīpratyabhijñāṭīkāyāṃ

tāvadarthāvalehena uttiṣṭhati pūrṇā ca bhavati | iti |

eṣā ca bhaṭṭārikā kramātkramamadhikamanuśīlyamānā svātmasātkarotyeva bhaktajanam ||

yadi evaṃbhūtasya ātmano vibhūtiḥ tat kathaṃ ayaṃ malāvṛto 'ṇuḥ
kalādivalitaḥ saṃsārī abhidhīyate ityāha

All (sarveṣām) Darśana-s or philosophical systems like (iva) that of the cārvāka-s or materialists, etc. (cārvāka-ādi-darśanānām) establish or state a position (sthitayaḥ) or final conclusion (siddhāntāḥ). Such positions (tasya...etasya) (in spiritual realm) are roles of the Self (ātmanaḥ) like roles (bhūmikāḥ) of an actor (naṭasya) (which he) accepts or creates (kṛtrimāḥ) on his own will (sva-icchā-avagṛhītāḥ).

Hence (tathā...ca), according to the cārvāka-s or materialists (cārvākāḥ...iti): the Self (ātmā) is the body (śarīram), characterized by Consciousness (caitanya-viśiṣṭam).

According (manyante) to the followers of Nyāya or logic (and) similar systems (naiyāyika-ādayaḥ): the Self (ātmānam) is mostly the Buddhi or intellect (buddhi-tattva-prāyam...eva), the seat of knowledge and other attributes (jñāna-ādi-guṇa-gaṇa-āśrayam) when (buddhi is) manifested --i.e. while the body is alive-- (saṃsṛtau). When there is completion (of the spiritual path) (apavarge...tu) in the disappearance of (buddhi, the Self) (tat-ucchede) is practically the void (śūnya-prāyam).

The followers of the Mimāṃsā system (mīmāṃsakāḥ) think (manvānā) that the Self (ātmā) is (iti) (that which) is known as the perception of ’I’ (ahaṃ-pratīti-pratyeyaḥ) covered (tiraḥ-kṛtaḥ) with additional attributes like pleasure, pain, etc. (sukha-duḥkha-ādi-upādhibhiḥ) (Therefore, they are) also (api) settled (niviṣṭāḥ) on the Buddhi (buddhau).

The continuity of perception (jñāna-santānam) is the only (eva) reality (tattvam) according to (iti) the followers of Buddhism (saugatāḥ), who rest (paryavasitāḥ) only (eva) on the activity of the intellect (buddhi-vṛttiṣu).

According to (iti) some followers of the Vedānta system (kecit-śruti-anta-vidaḥ), the Self (ātmā) is merely (eva) Prāṇa or vital energy (prāṇaḥ).

Based on the statement (iti): „This (idam) was (āsīd) only (eva) nothing (asat)”, the Brahmavādin-s, who think (that) reality is non-existence (abhāva-brahma-vādinaḥ), are bathing in the void (śūnya-bhuvam...avagāhya...sthitāḥ).

The followers of the Mādhyamikā system think the same (mādhyamikā...api...evam...eva).

The followers of the Pāñcarātra system --i.e. the Vaiṣṇava-s-- (pāñca-rātrāḥ) think (iti): „Lord (bhagavān) Vasudevaḥ (vāsudevaḥ) is Parāprakṛtiḥ, the Supreme Cause (parā...prakṛtiḥ). His sparks are (tat-visphuliṅga-prāyāḥ)... (eva) the jīva-s or individual beings (jīvāḥ)”. (Their) conclusion is that (they) are the transformations (pariṇāma-abhyupagamāt) of the Supreme (parasyā) Cause (prakṛteḥ). (Hence), they state (that) (abhiniviṣṭāḥ) only (eva) avyakta or the non-manifest (is the Supreme Cause or the Self) (avyaktaḥ).

The followers of the Sāṃkhya and (similar) systems (sāṃkhyā-ādayaḥ...tu) practically rest (avalambante) on the stage called ’Vijñānākala’ (vijñāna-akala-prāyām...bhūmim).

Some other (apare) followers of Vedānta rest (āśritāḥ) on the Īśvaratattva (īśvara-tattva-padam), as they believe that (iti) „In the beginning, this was only Existence (sat...eva...idam...agra...āsīd)”.

According to the followers of Grammar (vaiyākaraṇāḥ), the Reality of the Self (ātmā-tattvam) is (iti) the form of Paśyantī (paśyantī-rūpam), the Śabdabrahman (śabda-brahma-mayam), (hence,) they rest (adhyāsitāḥ) on the Principle of Venerable Śadāśiva (śrī-sadā-śiva-padam).

Similarly (evam), we must see other (systems) on the same level (anyat)... (api)... (anumantavyam).

As it is said (etat...ca) in the Āgama-s (āgameṣu):

„The Buddhists (bauddhāḥ) rest (sthitāḥ) on the intellect (buddhi-tattve), the Ārhata-s or the Jaina-s (arhatāḥ) rest (sthitāḥ) only (eva) on the guṇa-s (guṇeṣu). The Vedāntin-s rest (sthitāḥ) on the Puruṣa (veda-vidaḥ), (while) the followers of Pāñcarātra (pāñca-rātrikāḥ) (rest) on the non-manifest (as their spiritual goals) (avyakte)... (iti).”

...and (the same expressed in) many similar ways (ādinā...nirūpitam).

According to the followers of Tantra (tāntrikāḥ), the Reality of the Self (ātmā-tattvam) is (iti) Transcendent (to the universe) (viśva-uttīrṇam).

The followers of scriptural traditions like the Kula, etc. (kula-ādi-āmnāya-niviṣṭāḥ) state (iti) (that the Self) is the universe (viśva-mayam).

According to the followers of the Trika etc. --i.e. Trika, Krama and other non-dualistic Śaiva schools-- (trika-ādi-darśana-vidaḥ), (the Self) is (iti) Transcendent (to the universe) (viśva-uttīrṇam), but also (ca) the universe itself (viśva-mayam).

This way (evam), all (sarvāḥ) these (imāḥ) roles (bhūmikāḥ) of this Solitary (ekasya...eva) Lord (bhagavataḥ) (, Who is) made of Consciousness (cit-ātmanaḥ), are illuminated by (His) Freedom (svātantrya-avabhāsitāḥ), and they differ only in the light of whether they reveal or conceal Freedom (svātantrya-pracchādana-unmīlana-tāratamya-bheditāḥ).

Hence (ataḥ), there is only (eva)... (etāvat) one (ekaḥ) All-pervading Self (vyāptika-ātmā).

But (tu) those whose viewpoint is limited (mita-dṛṣṭayaḥ) falsely (abhimānam...grāhitāḥ) identify themselves with different partial realities (aṃśa-aṃśikāsu...bhūmiṣu) like body, etc. (deha-ādiṣu) only (eva) by His Will (tat-icchayā). Even (api) if (yena) the Essence which pervades all the previous perceivers are revealed (pūrva-pūrva-pramātṛ-vyāpti-sāratā-prathāyām), (they) cannot (na) attain (labhante) such already explained (ukta-rūpām) Great Pervasion (of the Trika, Krama, etc. systems) (mahā-vyaptim) without (vinā) the Supreme Descent of Power or Grace (para-śakti-pātam).

As it is said (yathā...uktam) :

„Some (kecid) Vaiṣṇava-s etc. (vaiṣṇavādyāḥ...tu), who (ye) are dyed (rañjitāḥ) by the desire for knowledge (vidyā-rāgeṇa), do not (na) understand (vidanti) the Supreme (param) God (devam) (Who Himself) is furnished with Knowledge (jñāna-śālinam) (, and) consequently All-knowing (sarva-jñam...iti)„

Moreover (tathā),

„Only (hi) Māyā or the power of ignorance (māyā) makes them (tān) wandering (bhramayati...eva) in the ’absence of Liberation’ --i.e. in dualistic systems-- (amokṣe) while they have desire to attain Liberation (mokṣa-lipsayā...iti).”

/Svacchandatantra 10.1141/

And (ca),

„Those (who) (taḥ) worship the Self (in such inferior ways,) (ātmā-upāsakāḥ) will never (na) attain (gacchanti) the Supreme (param) State (padam) of Śiva (śaivam...iti).”

/Netratantra 8.30/

In addition (api...ca), the positions or stages of all (sarveṣām) those (tāḥ) philosophies in general (darśanānām) which (yāḥ) are about knowing subtle and gross objects --i.e. those deal with the science of perception-- (nīla-sukha-ādi-jñānānām), are resting (viśrāntayaḥ) on introversion (antaḥ-mukha-rūpāḥ). Their roles (tat-bhūmikāḥ) are means to manifest one’s Essential Nature as the Self composed of Consciousness and Bliss (cit-ānanda-ghana-svātmā-svarūpa-abhivyakti-upāyāḥ).

Thus (tathā...hi), whenever (yadā...yadā...tadā...tadā) an external thing (bahiḥ-mukham...rūpam) takes rest (viśrāmyati) in one’s Essential Nature (sva-rūpe), it signifies the retracting of that external object (bāhya-vastu-upasaṃhāraḥ), allowing it to settle into the Inner Peace (inherent to the Perceiver) (antaḥ-praśānta-pada-avasthitiḥ). (Then,) newly arising series of perceptions is connected together this way (tat-tat-udeṣyat-saṃvit-santati-āsūtraṇam).

In other words (iti):

This (iyam) Blessed Consciousness (called) (saṃvit-bhaṭṭārikā) Turīya (turīyā) unites manifestation, maintenance and withdrawal (sṛṣṭi-sthiti-saṃhāra-melana-rūpā), (while) manifesting (udvamantī) and (ca) withdrawing (saṃharantī) the differences between manifestation, etc. (tat-tat-sṛṣṭi-ādi-bhedān) (and) constantly (sadā) remains (ubhaya-rūpā) full (pūrṇā) as well as (ca) emaciated (kṛśā). But (ca) (Turīya, while) transcending (sthitā) both (anubhaya-ātmā), vibrates (sphurantī) without succession (akramam...eva).

And (ca) it is said (uktam) in Venerable Pratyabhijñāṭīkā (śrī-pratyabhijñā-ṭīkāyām):

„When (tāvat) consuming objects (artha-avalehena),
 (She) awakens (uttiṣṭhati) and (ca) becomes (bhavati) Full (pūrṇā).”

And (ca) upon intense contemplation (adhikam...anuśīlyamānā), this (eṣā) Blessed (bhaṭṭārikā) (Consciousness) gradually (kramāt...kramam) assimilates Her devotees into Her Essence (bhakta-janam...svātmāsāt-karoti...eva).

If (yadi) this holds true (evam), how (katham) does the Glory (vibhūtiḥ) of the Singular Being (bhūtasya) (, known as the) Self (ātmanaḥ), transform into what is termed as this 'aṇu' --lit. an atomic being-- (ayam...aṇuḥ) referred to as (abhidhīyate) ’saṃsārin’ (saṃsārī), covered with limitations (mala-āvṛtaḥ) such as kalā, etc. (kalā-ādi-valitaḥ)?

(To answer this objection), we state (iti...āha):

𑆖𑆴𑆢𑇀𑆮𑆠𑇀𑆠𑆖𑇀𑆗𑆑𑇀𑆠𑆴𑆱𑆕𑇀𑆑𑆾𑆖𑆳𑆤𑇀𑆩𑆬𑆳𑆮𑆸𑆠𑆂 𑆱𑆁𑆱𑆳𑆫𑆵 𑇆𑇙𑇆

चिद्वत्तच्छक्तिसङ्कोचान्मलावृतः संसारी ॥९॥

Cidvattacchaktisaṅkocānmalāvṛtaḥ saṃsārī || 9 ||

That --i.e. Cetana-- (tat), (Who) is full of Consciousness (cit-vat), (becomes) a saṃsārin or a transmigratory being (saṃsārī) covered by (the three) mala-s or impurities (mala-āvṛtaḥ), due to the contraction of (His own) Śakti (śakti-saṅkocāt). || 9 ||

𑆪𑆢𑆳 𑆖𑆴𑆢𑆳𑆠𑇀𑆩𑆳 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆂 𑆱𑇀𑆮𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆳𑆢𑆨𑆼𑆢𑆮𑇀𑆪𑆳𑆥𑇀𑆠𑆴𑆁 𑆤𑆴𑆩𑆘𑇀𑆘𑇀𑆪
𑆨𑆼𑆢𑆮𑇀𑆪𑆳𑆥𑇀𑆠𑆴𑆩𑆮𑆬𑆩𑇀𑆧𑆠𑆼 𑆠𑆢𑆳 𑆠𑆢𑆵𑆪𑆳 𑆅𑆖𑇀𑆗𑆳𑆢𑆴𑆯𑆑𑇀𑆠𑆪𑆂 𑆃𑆱𑆁𑆑𑆶𑆖𑆴𑆠𑆳 𑆃𑆥𑆴 𑆱𑆁𑆑𑆾𑆖𑆮𑆠𑇀𑆪𑆾
𑆨𑆳𑆤𑇀𑆠𑆴 𑇅 𑆠𑆢𑆳𑆤𑆵𑆩𑆼𑆮 𑆃𑆪𑆁 𑆩𑆬𑆳𑆮𑆸𑆠𑆂 𑆱𑆁𑆱𑆳𑆫𑆵 𑆨𑆮𑆠𑆴  𑇅
𑆠𑆡𑆳 𑆖 𑆃𑆥𑇀𑆫𑆠𑆴𑆲𑆠𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆫𑆷𑆥𑆳 𑆅𑆖𑇀𑆗𑆳𑆯𑆑𑇀𑆠𑆴𑆂 𑆱𑆁𑆑𑆶𑆖𑆴𑆠𑆳 𑆱𑆠𑆵
𑆃𑆥𑆷𑆫𑇀𑆟𑆩𑆤𑇀𑆪𑆠𑆳𑆫𑆷𑆥𑆩𑆳𑆟𑆮𑆁 𑆩𑆬𑆩𑇀 𑇅 𑆘𑇀𑆚𑆳𑆤𑆯𑆑𑇀𑆠𑆴𑆂 𑆑𑇀𑆫𑆩𑆼𑆟 𑆱𑆁𑆑𑆾𑆖𑆳𑆢𑇀𑆨𑆼𑆢𑆼
𑆱𑆫𑇀𑆮𑆘𑇀𑆚𑆠𑇀𑆮𑆱𑇀𑆪 𑆑𑆴𑆁𑆖𑆴𑆘𑇀𑆘𑇀𑆚𑆠𑇀𑆮𑆳𑆥𑇀𑆠𑆼𑆂
𑆃𑆤𑇀𑆠𑆂𑆑𑆫𑆟𑆧𑆶𑆢𑇀𑆣𑆵𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆠𑆳𑆥𑆠𑇀𑆠𑆴𑆥𑆷𑆫𑇀𑆮𑆁 𑆃𑆠𑇀𑆪𑆤𑇀𑆠𑆱𑆁𑆑𑆾𑆖𑆓𑇀𑆫𑆲𑆟𑆼𑆤
𑆨𑆴𑆤𑇀𑆤𑆮𑆼𑆢𑇀𑆪𑆥𑇀𑆫𑆡𑆳𑆫𑆷𑆥𑆁 𑆩𑆳𑆪𑆵𑆪𑆁 𑆩𑆬𑆩𑇀  𑇅
𑆑𑇀𑆫𑆴𑆪𑆳𑆯𑆑𑇀𑆠𑆴𑆂 𑆑𑇀𑆫𑆩𑆼𑆟 𑆨𑆼𑆢𑆼 𑆱𑆫𑇀𑆮𑆑𑆫𑇀𑆠𑆸𑆠𑇀𑆮𑆱𑇀𑆪 𑆑𑆴𑆁𑆖𑆴𑆠𑇀𑆑𑆫𑇀𑆠𑆸𑆠𑇀𑆮𑆳𑆥𑇀𑆠𑆼𑆂
𑆑𑆫𑇀𑆩𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆫𑆷𑆥𑆱𑆁𑆑𑆾𑆖𑆓𑇀𑆫𑆲𑆟𑆥𑆷𑆫𑇀𑆮𑆁 𑆃𑆠𑇀𑆪𑆤𑇀𑆠𑆥𑆫𑆴𑆩𑆴𑆠𑆠𑆳𑆁 𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑆳
𑆯𑆶𑆨𑆳𑆯𑆶𑆨𑆳𑆤𑆶𑆰𑇀𑆛𑆳𑆤𑆩𑆪𑆁 𑆑𑆳𑆫𑇀𑆩𑆁 𑆩𑆬𑆩𑇀  𑇅
𑆠𑆡𑆳 𑆱𑆫𑇀𑆮𑆑𑆫𑇀𑆠𑆸𑆠𑇀𑆮𑆱𑆫𑇀𑆮𑆘𑇀𑆚𑆠𑇀𑆮𑆥𑆷𑆫𑇀𑆟𑆠𑇀𑆮𑆤𑆴𑆠𑇀𑆪𑆠𑇀𑆮𑆮𑇀𑆪𑆳𑆥𑆑𑆠𑇀𑆮𑆯𑆑𑇀𑆠𑆪𑆂
𑆱𑆁𑆑𑆾𑆖𑆁 𑆓𑆸𑆲𑇀𑆟𑆳𑆤𑆳 𑆪𑆡𑆳𑆑𑇀𑆫𑆩𑆁 𑆑𑆬𑆳𑆮𑆴𑆢𑇀𑆪𑆳𑆫𑆳𑆓𑆑𑆳𑆬𑆤𑆴𑆪𑆠𑆴𑆫𑆷𑆥𑆠𑆪𑆳 𑆨𑆳𑆤𑇀𑆠𑆴  𑇅
𑆠𑆡𑆳𑆮𑆴𑆣𑆯𑇀𑆖 𑆃𑆪𑆁 𑆯𑆑𑇀𑆠𑆴𑆢𑆫𑆴𑆢𑇀𑆫𑆂 𑆱𑆁𑆱𑆳𑆫𑆵 𑆇𑆖𑇀𑆪𑆠𑆼 𑇅 𑆱𑇀𑆮𑆯𑆑𑇀𑆠𑆴𑆮𑆴𑆑𑆳𑆱𑆼 𑆠𑆶
𑆯𑆴𑆮 𑆍𑆮𑇆

𑆤𑆤𑆶 𑆱𑆁𑆱𑆳𑆫𑇀𑆪𑆮𑆱𑇀𑆡𑆳𑆪𑆳𑆩𑇀 𑆃𑆱𑇀𑆪 𑆑𑆴𑆁𑆖𑆴𑆠𑇀 𑆯𑆴𑆮𑆠𑆾𑆖𑆴𑆠𑆁 𑆃𑆨𑆴𑆘𑇀𑆚𑆳𑆤𑆩𑇀 𑆃𑆱𑇀𑆠𑆴 𑆪𑆼𑆤
𑆯𑆴𑆮 𑆍𑆮 𑆠𑆡𑆳𑆮𑆱𑇀𑆡𑆴𑆠 𑆅𑆠𑇀𑆪𑇀 𑆇𑆢𑇀𑆔𑆾𑆰𑇀𑆪𑆠𑆼 𑆃𑆱𑇀𑆠𑆵𑆠𑇀𑆪𑆳𑆲

यदा चिदात्मा परमेश्वरः स्वस्वातन्त्र्यादभेदव्याप्तिं निमज्ज्य
भेदव्याप्तिमवलम्बते तदा तदीया इच्छादिशक्तयः असंकुचिता अपि संकोचवत्यो
भान्ति । तदानीमेव अयं मलावृतः संसारी भवति  ।
तथा च अप्रतिहतस्वातन्त्र्यरूपा इच्छाशक्तिः संकुचिता सती
अपूर्णमन्यतारूपमाणवं मलम् । ज्ञानशक्तिः क्रमेण संकोचाद्भेदे
सर्वज्ञत्वस्य किंचिज्ज्ञत्वाप्तेः
अन्तःकरणबुद्धीन्द्रियतापत्तिपूर्वं अत्यन्तसंकोचग्रहणेन
भिन्नवेद्यप्रथारूपं मायीयं मलम्  ।
क्रियाशक्तिः क्रमेण भेदे सर्वकर्तृत्वस्य किंचित्कर्तृत्वाप्तेः
कर्मेन्द्रियरूपसंकोचग्रहणपूर्वं अत्यन्तपरिमिततां प्राप्ता
शुभाशुभानुष्टानमयं कार्मं मलम्  ।
तथा सर्वकर्तृत्वसर्वज्ञत्वपूर्णत्वनित्यत्वव्यापकत्वशक्तयः
संकोचं गृह्णाना यथाक्रमं कलाविद्यारागकालनियतिरूपतया भान्ति  ।
तथाविधश्च अयं शक्तिदरिद्रः संसारी उच्यते । स्वशक्तिविकासे तु
शिव एव॥

ननु संसार्यवस्थायाम् अस्य किंचित् शिवतोचितं अभिज्ञानम् अस्ति येन
शिव एव तथावस्थित इत्य् उद्घोष्यते अस्तीत्याह

yadā cidātmā parameśvaraḥ svasvātantryādabhedavyāptiṃ nimajjya
bhedavyāptimavalambate tadā tadīyā icchādiśaktayaḥ asaṃkucitā api saṃkocavatyo bhānti | tadānīmeva ayaṃ malāvṛtaḥ saṃsārī bhavati  |
tathā ca apratihatasvātantryarūpā icchāśaktiḥ saṃkucitā satī
apūrṇamanyatārūpamāṇavaṃ malam | jñānaśaktiḥ krameṇa saṃkocādbhede sarvajñatvasya kiṃcijjñatvāpteḥ
antaḥkaraṇabuddhīndriyatāpattipūrvaṃ atyantasaṃkocagrahaṇena bhinnavedyaprathārūpaṃ māyīyaṃ malam  |
kriyāśaktiḥ krameṇa bhede sarvakartṛtvasya kiṃcitkartṛtvāpteḥ
karmendriyarūpasaṃkocagrahaṇapūrvaṃ atyantaparimitatāṃ prāptā
śubhāśubhānuṣṭānamayaṃ kārmaṃ malam  |
tathā sarvakartṛtvasarvajñatvapūrṇatvanityatvavyāpakatvaśaktayaḥ
saṃkocaṃ gṛhṇānā yathākramaṃ kalāvidyārāgakālaniyatirūpatayā bhānti  |
tathāvidhaśca ayaṃ śaktidaridraḥ saṃsārī ucyate | svaśaktivikāse tu
śiva eva ||

nanu saṃsāryavasthāyām asya kiṃcit śivatocitaṃ abhijñānam asti yena
śiva eva tathāvasthita ity udghoṣyate astītyāha

When (yadā...tadā) the Supreme Lord (parama-īśvaraḥ), composed of Consciousness (cit-ātmā), limits (nimajjya) (His) All-pervading non-duality (abheda-vyāptim) by His own Free Will or Freedom (sva-svātantryāt) to explore (the realm of) duality (bheda-vyāptim...avalambate), His (tadīyāḥ) Śakti-s (called) Icchā, etc. --i.e. Icchā, Jñāna and Kriyā-- (icchā-ādi-śaktayaḥ), manifest (bhānti) as (though) limited (saṃkocavataḥ), despite (their inherently) (api) unlimited nature (asaṃkucitāḥ).

Only (eva) when He is acting this way (tadānīm), this (ayam) saṃsārin (saṃsārī) or transmigratory being, covered with mala-s (malā-āvṛtaḥ), steps into existence (bhavati).

Consequently (tathā)... (ca), (when His) Icchāśakti or the Power of Will (icchā-śaktiḥ), characterized by unobstructed Freedom (apratihata-svātantrya-rūpā), is (satī) limited or contracted (saṃkucitā), the impurity (malam) called ’āṇava’ --i.e. impurity of individuality-- (arises) (āṇavam). (It is) the ’notion of another (being)’ (anyatā-rūpam) (also known as) ’the absence of Perfection or Fullness’ (apūrṇam).

In duality (bhede), the Jñānaśakti or the Power of Knowledge (jñāna-śaktiḥ) pertaining to the omniscient one (sarva-jñatvasya), gradually (krameṇa) undergoes contraction (saṃkocāt), transitioning towards the state of 'knowing something' (rather than 'knowing everything') (kiṃcid-jñatva-āpteḥ). Preceded by the acquisition of characteristics akin to the inner psychic organs such as intellect (antaḥ-karaṇa-buddhi-indriyatā-patti-pūrvam), through the process of extreme contraction (atyanta-saṃkoca-grahaṇena), (it manifests) as the impurity (malam) (called) ’Māyīya’ or ’that which belongs to duality’ (māyīyam), (in which) the perception of different knowables (occurs) (bhinna-vedya-prathā-rūpam).

In duality (bhede), Kriyāśakti or the Power of Action (kriyā-śaktiḥ), pertaining to the omnipotent one, (sarva-kartṛtvasya) gradually (krameṇa) transitions towards the state of 'doing something' (rather than 'doing everything') (kiṃcit-kartṛtva-āpteḥ). Preceded by accepting contraction in the form of the (activity of the) organs of action (karma-indriya-rūpa-saṃkoca-grahaṇa-pūrvam), (while) attaining (prāptā) intense transformation (atyanta-parimitatām), (it manifests) as the impurity (malam) (called) Kārma or ’that which belongs to actions’ (kārmam) delineated by the (constant distinction of) ’good’ and ’bad’ (śubha-aśubha-anuṣṭāna-mayam).

Therefore (tathā), the Powers of Omnipotence, Omniscience, Fullness, Eternity (and) Omnipresence (sarva-kartṛtva-sarvajñatva-pūrṇatva-nityatva-vyāpakatva-śaktayaḥ) undergoes (gṛhṇānā) contraction (saṃkocam), (and) shine (bhānti) in the form (of limitations called) ’Kalā, Vidyā, Rāga, Kāla and Niyati (kalā-vidyā-rāga-kāla-niyati-rūpatayā), respectively (yathākramam). And assuming such condition (tathā-vidhaḥ...ca), this (ayam) saṃsārin or transmigratory being (saṃsārī) is termed (ucyate) as deprived of Power (śakti-daridraḥ). But (tu) when his own Śakti expands or illuminates (sva-śakti-vikāse), the (saṃsārin) is none other than (eva) Śiva (śivaḥ). ||

An objection (nanu):

„If (yena) he has (asya)... (asti) some (kiṃcit) awareness (abhi-jñānam) of ’Śivahood’ (śivatā-ucitam) (even) in the form of a saṃsārin (saṃsāri-avasthāyām), then (tathā) (he) remains (avasthitaḥ) only (eva) Śiva (śivaḥ)”.

Since this (objection is probably proclaimed in the mind of the reader,) (iti)... (udghoṣyate)... (asti)... (iti) we state (āha):

𑆠𑆡𑆳𑆥𑆴 𑆠𑆢𑇀𑆮𑆠𑇀𑆥𑆚𑇀𑆖𑆑𑆸𑆠𑇀𑆪𑆳𑆤𑆴 𑆑𑆫𑆾𑆠𑆴 𑇆𑇑𑇐𑇆

तथापि तद्वत्पञ्चकृत्यानि करोति ॥१०॥

Tathāpi tadvatpañcakṛtyāni karoti || 10 ||

Even in such a case (tathā-api),
He also (tadvat) performs (karoti) the five acts (pañca-kṛtyāni). || 10 ||

𑆅𑆲 𑆆𑆯𑇀𑆮𑆫𑆳𑆢𑇀𑆮𑆪𑆢𑆫𑇀𑆯𑆤𑆱𑇀𑆪 𑆧𑇀𑆫𑆲𑇀𑆩𑆮𑆳𑆢𑆴𑆨𑇀𑆪𑆂 𑆃𑆪𑆩𑆼𑆮 𑆮𑆴𑆯𑆼𑆰𑆂  𑇅
𑆪𑆡𑆳
 𑆱𑆸𑆰𑇀𑆛𑆴𑆱𑆁𑆲𑆳𑆫𑆑𑆫𑇀𑆠𑆳𑆫𑆁 𑆮𑆴𑆬𑆪𑆱𑇀𑆡𑆴𑆠𑆴𑆑𑆳𑆫𑆑𑆩𑇀  𑇅
𑆃𑆤𑆶𑆓𑇀𑆫𑆲𑆑𑆫𑆁 𑆢𑆼𑆮𑆁 𑆥𑇀𑆫𑆟𑆠𑆳𑆫𑇀𑆠𑆴𑆮𑆴𑆤𑆳𑆯𑆤𑆩𑇀 𑇆𑆅𑆠𑆴
𑆯𑇀𑆫𑆵𑆩𑆠𑇀𑆱𑇀𑆮𑆖𑇀𑆗𑆤𑇀𑆢𑆳𑆢𑆴𑆯𑆳𑆱𑆤𑆾𑆑𑇀𑆠𑆤𑆵𑆠𑇀𑆪𑆳 𑆱𑆢𑆳 𑆥𑆚𑇀𑆖𑆮𑆴𑆣𑆑𑆸𑆠𑇀𑆪𑆑𑆳𑆫𑆴𑆠𑇀𑆮𑆁 𑆖𑆴𑆢𑆳𑆠𑇀𑆩𑆤𑆾
𑆨𑆓𑆮𑆠𑆂 𑇅 𑆪𑆡𑆳 𑆖 𑆨𑆓𑆮𑆳𑆤𑇀𑆯𑆶𑆢𑇀𑆣𑆼𑆠𑆫𑆳𑆣𑇀𑆮𑆱𑇀𑆦𑆳𑆫𑆟𑆑𑇀𑆫𑆩𑆼𑆟
𑆱𑇀𑆮𑆫𑆷𑆥𑆮𑆴𑆑𑆳𑆱𑆫𑆷𑆥𑆳𑆟𑆴 𑆱𑆸𑆰𑇀𑆛𑇀𑆪𑆳𑆢𑆵𑆤𑆴 𑆑𑆫𑆾𑆠𑆴 𑆠𑆡𑆳 𑆱𑆁𑆑𑆶𑆖𑆴𑆠𑆖𑆴𑆖𑇀𑆗𑆑𑇀𑆠𑇀𑆪𑆳
𑆱𑆁𑆱𑆳𑆫𑆨𑆷𑆩𑆴𑆑𑆳𑆪𑆳𑆩𑇀 𑆃𑆥𑆴 𑆥𑆚𑇀𑆖𑆑𑆸𑆠𑇀𑆪𑆳𑆤𑆴
𑆮𑆴𑆣𑆠𑇀𑆠𑆼 𑇅 𑆠𑆡𑆳 𑆲𑆴

𑆠𑆢𑆼𑆮𑆁 𑆮𑇀𑆪𑆮𑆲𑆳𑆫𑆼 𑇁𑆥𑆴 𑆥𑇀𑆫𑆨𑆶𑆫𑇀𑆢𑆼𑆲𑆳𑆢𑆴𑆩𑇀 𑆄𑆮𑆴𑆯𑆤𑇀  𑇅
𑆨𑆳𑆤𑇀𑆠𑆩𑇀 𑆮𑆳𑆤𑇀𑆠𑆫𑆫𑇀𑆡𑆿𑆔𑆩𑆴𑆖𑇀𑆗𑆪𑆳 𑆨𑆳𑆱𑆪𑆼𑆢𑇀𑆧𑆲𑆴𑆂𑇆

𑆅𑆠𑆴 𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆑𑆳𑆫𑆴𑆑𑆾𑆑𑇀𑆠𑆳𑆫𑇀𑆡𑆢𑆸𑆰𑇀𑆛𑇀𑆪𑆳 𑆢𑆼𑆲𑆥𑇀𑆫𑆳𑆟𑆳𑆢𑆴𑆥𑆢𑆩𑆳𑆮𑆴𑆯𑆤𑇀 𑆖𑆴𑆢𑇀𑆫𑆷𑆥𑆾
𑆩𑆲𑆼𑆯𑇀𑆮𑆫𑆾 𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆵𑆨𑆳𑆮𑆳𑆮𑆱𑆫𑆼 𑆤𑆵𑆬𑆳𑆢𑆴𑆑𑆩𑆫𑇀𑆡𑆁 𑆤𑆴𑆪𑆠𑆢𑆼𑆯𑆑𑆳𑆬𑆳𑆢𑆴𑆠𑆪𑆳 𑆪𑆢𑆳
𑆄𑆨𑆳𑆱𑆪𑆠𑆴 𑆠𑆢𑆳 𑆤𑆴𑆪𑆠𑆢𑆼𑆯𑆑𑆳𑆬𑆳𑆢𑇀𑆪𑆳𑆨𑆳𑆱𑆳𑆁𑆯𑆼 𑆃𑆱𑇀𑆪 𑆱𑇀𑆫𑆰𑇀𑆛𑆸𑆠𑆳  𑇅
𑆃𑆤𑇀𑆪𑆢𑆼𑆯𑆑𑆳𑆬𑆳𑆢𑇀𑆪𑆳𑆨𑆳𑆱𑆳𑆁𑆯𑆼 𑆃𑆱𑇀𑆪 𑆱𑆁𑆲𑆫𑇀𑆠𑆸𑆠𑆳  𑇅
𑆤𑆵𑆬𑆳𑆢𑇀𑆪𑆳𑆨𑆳𑆱𑆳𑆁𑆯𑆼 𑆱𑇀𑆡𑆳𑆥𑆑𑆠𑆳 𑇅 𑆨𑆼𑆢𑆼𑆤 𑆄𑆨𑆳𑆱𑆳𑆁𑆯𑆼 𑆮𑆴𑆬𑆪𑆑𑆳𑆫𑆴𑆠𑆳  𑇅
𑆥𑇀𑆫𑆑𑆳𑆯𑆽𑆑𑇀𑆪𑆼𑆤 𑆥𑇀𑆫𑆑𑆳𑆯𑆤𑆼 𑆃𑆤𑆶𑆓𑇀𑆫𑆲𑆵𑆠𑆸𑆠𑆳 𑇅 𑆪𑆡𑆳 𑆖 𑆱𑆢𑆳
𑆥𑆚𑇀𑆖𑆮𑆴𑆣𑆑𑆸𑆠𑇀𑆪𑆑𑆳𑆫𑆴𑆠𑇀𑆮𑆁 𑆨𑆓𑆮𑆠𑆂 𑆠𑆡𑆳 𑆩𑆪𑆳 𑆮𑆴𑆠𑆠𑇀𑆪 𑆱𑇀𑆥𑆤𑇀𑆢𑆱𑆤𑇀𑆢𑆾𑆲𑆼
𑆤𑆴𑆫𑇀𑆤𑆵𑆠𑆩𑇀 𑇅 𑆍𑆮𑆩𑆴𑆢𑆁 𑆥𑆚𑇀𑆖𑆮𑆴𑆣𑆑𑆸𑆠𑇀𑆪𑆑𑆳𑆫𑆴𑆠𑇀𑆮𑆩𑆳𑆠𑇀𑆩𑆵𑆪𑆁 𑆱𑆢𑆳
𑆢𑆸𑆞𑆥𑇀𑆫𑆠𑆴𑆥𑆠𑇀𑆠𑇀𑆪𑆳 𑆥𑆫𑆴𑆯𑆵𑆬𑇀𑆪𑆩𑆳𑆤𑆁 𑆩𑆳𑆲𑆼𑆯𑇀𑆮𑆫𑇀𑆪𑆁 𑆇𑆤𑇀𑆩𑆵𑆬𑆪𑆠𑇀𑆪𑆼𑆮
𑆨𑆑𑇀𑆠𑆴𑆨𑆳𑆘𑆳𑆩𑇀 𑇅 𑆃𑆠 𑆍𑆮 𑆪𑆼 𑆱𑆢𑆳 𑆍𑆠𑆠𑇀𑆥𑆫𑆴𑆯𑆵𑆬𑆪𑆤𑇀𑆠𑆴 𑆠𑆼 𑆱𑇀𑆮𑆫𑆷𑆥𑆮𑆴𑆑𑆳𑆱𑆩𑆪𑆁
𑆮𑆴𑆯𑇀𑆮𑆁 𑆘𑆳𑆤𑆳𑆤𑆳 𑆘𑆵𑆮𑆤𑇀𑆩𑆶𑆑𑇀𑆠𑆳 𑆅𑆠𑇀𑆪𑆳𑆩𑇀𑆤𑆳𑆠𑆳𑆂 𑇅 𑆪𑆼 𑆠𑆶 𑆤 𑆠𑆡𑆳 𑆠𑆼 𑆱𑆫𑇀𑆮𑆠𑆾
𑆮𑆴𑆨𑆴𑆤𑇀𑆤𑆁 𑆩𑆼𑆪𑆘𑆳𑆠𑆁 𑆥𑆯𑇀𑆪𑆤𑇀𑆠𑆾 𑆧𑆢𑇀𑆣𑆳𑆠𑇀𑆩𑆤𑆂𑇆

𑆤 𑆖 𑆃𑆪𑆩𑇀 𑆍𑆮 𑆥𑇀𑆫𑆑𑆳𑆫𑆂 𑆥𑆚𑇀𑆖𑆮𑆴𑆣𑆑𑆸𑆠𑇀𑆪𑆑𑆳𑆫𑆴𑆠𑇀𑆮𑆼 𑆪𑆳𑆮𑆢𑇀 𑆃𑆤𑇀𑆪𑆾 𑇁𑆥𑆴 𑆑𑆯𑇀𑆖𑆴𑆠𑇀
𑆫𑆲𑆱𑇀𑆪𑆫𑆷𑆥𑆾 𑇁𑆱𑇀𑆠𑆵𑆠𑇀𑆪𑆳𑆲

इह ईश्वराद्वयदर्शनस्य ब्रह्मवादिभ्यः अयमेव विशेषः  ।
यथा
 सृष्टिसंहारकर्तारं विलयस्थितिकारकम्  ।
अनुग्रहकरं देवं प्रणतार्तिविनाशनम् ॥इति
श्रीमत्स्वच्छन्दादिशासनोक्तनीत्या सदा पञ्चविधकृत्यकारित्वं चिदात्मनो
भगवतः । यथा च भगवान्शुद्धेतराध्वस्फारणक्रमेण
स्वरूपविकासरूपाणि सृष्ट्यादीनि करोति तथा संकुचितचिच्छक्त्या
संसारभूमिकायाम् अपि पञ्चकृत्यानि
विधत्ते । तथा हि

तदेवं व्यवहारे ऽपि प्रभुर्देहादिम् आविशन्  ।
भान्तम् वान्तरर्थौघमिच्छया भासयेद्बहिः॥

इति प्रत्यभिज्ञाकारिकोक्तार्थदृष्ट्या देहप्राणादिपदमाविशन् चिद्रूपो
महेश्वरो बहिर्मुखीभावावसरे नीलादिकमर्थं नियतदेशकालादितया यदा
आभासयति तदा नियतदेशकालाद्याभासांशे अस्य स्रष्टृता  ।
अन्यदेशकालाद्याभासांशे अस्य संहर्तृता  ।
नीलाद्याभासांशे स्थापकता । भेदेन आभासांशे विलयकारिता  ।
प्रकाशैक्येन प्रकाशने अनुग्रहीतृता । यथा च सदा
पञ्चविधकृत्यकारित्वं भगवतः तथा मया वितत्य स्पन्दसन्दोहे
निर्नीतम् । एवमिदं पञ्चविधकृत्यकारित्वमात्मीयं सदा
दृढप्रतिपत्त्या परिशील्यमानं माहेश्वर्यं उन्मीलयत्येव
भक्तिभाजाम् । अत एव ये सदा एतत्परिशीलयन्ति ते स्वरूपविकासमयं
विश्वं जानाना जीवन्मुक्ता इत्याम्नाताः । ये तु न तथा ते सर्वतो
विभिन्नं मेयजातं पश्यन्तो बद्धात्मनः॥

न च अयम् एव प्रकारः पञ्चविधकृत्यकारित्वे यावद् अन्यो ऽपि कश्चित्
रहस्यरूपो ऽस्तीत्याह

iha īśvarādvayadarśanasya brahmavādibhyaḥ ayameva viśeṣaḥ  |
yathā
 sṛṣṭisaṃhārakartāraṃ vilayasthitikārakam  |
anugrahakaraṃ devaṃ praṇatārtivināśanam || iti
śrīmatsvacchandādiśāsanoktanītyā sadā pañcavidhakṛtyakāritvaṃ cidātmano
bhagavataḥ | yathā ca bhagavānśuddhetarādhvasphāraṇakrameṇa
svarūpavikāsarūpāṇi sṛṣṭyādīni karoti tathā saṃkucitacicchaktyā
saṃsārabhūmikāyām api pañcakṛtyāni
vidhatte | tathā hi

tadevaṃ vyavahāre 'pi prabhurdehādim āviśan  |
bhāntam vāntararthaughamicchayā bhāsayedbahiḥ ||

iti pratyabhijñākārikoktārthadṛṣṭyā dehaprāṇādipadamāviśan cidrūpo
maheśvaro bahirmukhībhāvāvasare nīlādikamarthaṃ niyatadeśakālāditayā yadā ābhāsayati tadā niyatadeśakālādyābhāsāṃśe asya sraṣṭṛtā  |
anyadeśakālādyābhāsāṃśe asya saṃhartṛtā  |
nīlādyābhāsāṃśe sthāpakatā | bhedena ābhāsāṃśe vilayakāritā  |
prakāśaikyena prakāśane anugrahītṛtā | yathā ca sadā
pañcavidhakṛtyakāritvaṃ bhagavataḥ tathā mayā vitatya spandasandohe
nirnītam | evamidaṃ pañcavidhakṛtyakāritvamātmīyaṃ sadā
dṛḍhapratipattyā pariśīlyamānaṃ māheśvaryaṃ unmīlayatyeva
bhaktibhājām | ata eva ye sadā etatpariśīlayanti te svarūpavikāsamayaṃ
viśvaṃ jānānā jīvanmuktā ityāmnātāḥ | ye tu na tathā te sarvato
vibhinnaṃ meyajātaṃ paśyanto baddhātmanaḥ ||

na ca ayam eva prakāraḥ pañcavidhakṛtyakāritve yāvad anyo 'pi kaścit
rahasyarūpo 'stītyāha

This (ayam) is the only (eva) difference (viśeṣaḥ) here (iha) between the Doctrine of the non-duality of the Lord (īśvara-advaya-darśanasya) and the (doctrine of the) followers of Brahman --i.e. between Śaivism and Vedānta-- (brahma-vādibhyaḥ). As it is said (yathā):

„The Lord (devam) is the performer of ’manifestation, maintenance, withdrawal, concealment (and) Grace’ (sṛṣṭi-saṃhāra-kartāram...vilaya-sthiti-kārakam...anugraha-karam). (He) removes the suffering of the reverent ones (praṇata-ārti-vināśanam...iti).”

According to the already mentioned Teachings of the Glorious Svacchandatantra, etc. (śrimat-svacchanda-ādi-śāsana-ukta-nītyā), the ’Ability to perform the Five Acts’ (pañca-vidha-kṛtya-kāritvam) always (sadā) pertains to the Lord (bhagavataḥ) (Who is) Consciousness Himself (cit-ātmanaḥ).

And (ca) since (yathā...tathā) the Lord (bhagavān) performs (karoti) the (Acts) like manifestation, etc. (sṛṣṭi-ādīni) (, which) unfold His own Essential Nature (svarūpa-vikāsa-rūpāṇi) by gradually making visible the pure and impure courses (śuddha-itara-adhva-sphāraṇa-krameṇa), (He) performs (vidhatte) the Five Acts (pañca-kṛtyāni) even (api) at the stage of saṃsāra (saṃsāra-bhūmikāyām) by means of (His) Power of contracted Consciousness (saṃkucita-cit-śaktyā).

Moreover (tathā):

„Therefore (tat…evam), the Lord (prabhuḥ), (by) entering (āviśan) the body (deha-ādim) even (api) in worldly activity (vyavahāre), makes only (eva) the multitude of the flow of internal objects --i.e. those rest in Him-- (bhāntam…antar-artha-ogham) manifested (bhāsayet) externally (bahiḥ) by (His) Creative Power of Will (icchayā...iti).”

/Īśvarapratyabhijñākāikā 1.6.7/

According to the viewpoint mentioned in the Pratyabhijñākārikā (pratyabhijñākārikā-ukta-artha-dṛṣṭyā), the Great Lord (maha-īśvaraḥ) (-Who) is Consciousness (cit-rūpaḥ)- enters (āviśan) the sphere of the body, vital energy, etc. (deha-prāṇa-ādi-padam) in (His) extroversion (bahiḥ-mukhī-bhāva-avasare) (and) causes (ābhāsayati) objects (artham) like blue, etc. (nīla-ādikam) to shine at a specific space and time, etc. (niyata-deśa-kāla-āditayā).

When (yadā) (the manifestation of an object takes place) in a specific space and time (niyata-deśa-kāla-ādya-ābhāsa-aṃśe), that (tadā) is His (asya) ’creativity’ or ’the Act of manifestation/expansion’ (sraṣṭṛtā).

(While the manifestation of an object) in another space and time (anya-deśa-kāla-ādya-ābhāsa-āṃśe) is His (asya) ’Act of destruction’ (saṃhartṛtā).

When (objects like) blue, etc. are manifested or visible (nīla-ādi-ābhāsa-āṃśe), (that is His) ’Act of maintenance’ (sthāpakatā).

When manifestation (displays) (ābhāsa-āṃśe) differences (bhedena), (that is His) ’Act of concealment’ (vilaya-kāritā).

(But) when everything is one with Prakāśa or Light (prakāśa-aikyena), (that is His) ’Act of Grace bestowal’ (anugrahītṛtā).

And (ca) since (yathā...tathā) the Lord (bhagavataḥ) is always (sadā) the performer of the Five Acts (pañca-vidha-kṛtya-kāritvam), I myself (mayā) have explained (vitatya) (and) concluded (nirnītam) (the same) in Spandasaṃdoha (spanda-sandohe).

Therefore (evam), this (idam) ability to perform the Five Acts (pañca-vidha-kṛtya-kāritvam) is always (sadā) one’s own (ātmīyam). One should understand (that it) (pariśīlyamānam) belongs to the Great Lord (māhā-īśvaryam). Through attaining firm understanding (of this fact, it) (dṛḍha-pratipattyā) reveals (this Secret) (unmīlayati...eva) to the devotee (bhakti-bhājām).

Hence (ataḥ...eva), those (te) who (ye) are constantly trying to understand (pariśīlayanti) that the world (viśvam) is composed of the Expansion of one’s Essential Nature (svarūpa-vikāsa-mayam) (and) succeed (jānānāḥ), are called ’Liberated while living’ in this Tradition (jīvan-muktāḥ...iti...āmnātāḥ).

But those who are not (ye...tu...na...tathā...te), see (paśyantaḥ) differences (vibhinnam) always and everywhere (sarvataḥ) due to (their knowledge) born from objects (meya-jātam). (And this is the characterstic) of bound souls (baddha-ātmanaḥ). ||

And (ca) this (ayam) is not the only (eva) way to explain (prakāraḥ) the Performance of the Five Acts (pañca-vidha-kṛtya-kāritve). There exists (yāvat...asti) another (anyaḥ...api), a secret one (kaścit)... (rahasya-rūpaḥ). So we state (iti...āha):

𑆄𑆨𑆳𑆱𑆤𑆫𑆑𑇀𑆠𑆴𑆮𑆴𑆩𑆫𑇀𑆯𑆤𑆧𑆵𑆘𑆳𑆮𑆱𑇀𑆡𑆳𑆥𑆤𑆮𑆴𑆬𑆳𑆥𑆤𑆠𑆱𑇀𑆠𑆳𑆤𑆴 𑇆𑇑𑇑𑇆

आभासनरक्तिविमर्शनबीजावस्थापनविलापनतस्तानि ॥११॥

Ābhāsanaraktivimarśanabījāvasthāpanavilāpanatastāni || 11 ||

These (are) (tāni): Ābhāsanam, Raktiḥ, Vimarśanam, Bījāvasthāpanam (and) Vilāpanam or Illumination (of objects), (their) Enjoyment, (their) Awareness, Sowing the seeds (of saṃsāra, and) Dissolution (ābhāsana-rakti-vimarśana-bīja-avasthāpana-vilāpanataḥ). || 11 ||

𑆥𑆚𑇀𑆖𑆮𑆴𑆣𑆑𑆸𑆠𑇀𑆪𑆳𑆤𑆴 𑆑𑆫𑆾𑆠𑆴 𑆅𑆠𑆴 𑆥𑆷𑆫𑇀𑆮𑆠𑆂 𑆱𑆁𑆧𑆣𑇀𑆪𑆠𑆼  𑇅
𑆯𑇀𑆫𑆵𑆩𑆤𑇀𑆩𑆲𑆳𑆫𑇀𑆡𑆢𑆸𑆰𑇀𑆛𑇀𑆪𑆳 𑆢𑆸𑆓𑆳𑆢𑆴𑆢𑆼𑆮𑆵𑆥𑇀𑆫𑆱𑆫𑆟𑆑𑇀𑆫𑆩𑆼𑆟 𑆪𑆢𑇀𑆪𑆢𑆳𑆨𑆳𑆠𑆴 𑆠𑆠𑇀𑆠𑆠𑇀𑆱𑆸𑆘𑇀𑆪𑆠𑆼 𑇅
𑆠𑆡𑆳 𑆱𑆸𑆰𑇀𑆛𑆼 𑆥𑆢𑆼 𑆠𑆠𑇀𑆫 𑆪𑆢𑆳 𑆥𑇀𑆫𑆯𑆳𑆤𑇀𑆠𑆤𑆴𑆩𑆼𑆰𑆁 𑆑𑆁𑆖𑆴𑆠𑇀𑆑𑆳𑆬𑆁 𑆫𑆘𑇀𑆪𑆠𑆴 𑆠𑆢𑆳 𑆱𑇀𑆡𑆴𑆠𑆴𑆢𑆼𑆮𑇀𑆪𑆳
𑆠𑆠𑇀 𑆱𑇀𑆡𑆥𑇀𑆪𑆠𑆼  𑇅
𑆖𑆩𑆠𑇀𑆑𑆳𑆫𑆳𑆥𑆫𑆥𑆫𑇀𑆪𑆳𑆪𑆮𑆴𑆩𑆫𑇀𑆯𑆤𑆱𑆩𑆪𑆼 𑆠𑆶 𑆱𑆁𑆲𑇀𑆫𑆴𑆪𑆠𑆼 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆯𑇀𑆫𑆵𑆫𑆳𑆩𑆼𑆤

𑆱𑆩𑆳𑆣𑆴𑆮𑆘𑇀𑆫𑆼𑆟𑆳𑆥𑇀𑆪𑆤𑇀𑆪𑆽𑆫𑆨𑆼𑆢𑇀𑆪𑆾 𑆨𑆼𑆢𑆨𑆷𑆣𑆫𑆂  𑇅
𑆥𑆫𑆳𑆩𑆸𑆰𑇀𑆛𑆯𑇀𑆖 𑆤𑆰𑇀𑆛𑆯𑇀𑆖 𑆠𑇀𑆮𑆢𑇀𑆨𑆑𑇀𑆠𑆴𑆧𑆬𑆯𑆳𑆬𑆴𑆨𑆴𑆂 𑇆𑆅𑆠𑆴 𑇅

𑆪𑆢𑆳 𑆠𑆶 𑆱𑆁𑆲𑇀𑆫𑆴𑆪𑆩𑆳𑆟𑆩𑆥𑆴 𑆍𑆠𑆢𑆤𑇀𑆠𑆂 𑆮𑆴𑆖𑆴𑆠𑇀𑆫𑆳𑆯𑆕𑇀𑆑𑆳𑆢𑆴𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆁 𑆄𑆣𑆠𑇀𑆠𑆼
𑆠𑆢𑆳 𑆠𑆠𑇀𑆥𑆶𑆤𑆫𑆶𑆢𑇀𑆨𑆮𑆴𑆰𑇀𑆪𑆠𑇀 𑆱𑆁𑆱𑆳𑆫𑆧𑆵𑆘𑆨𑆳𑆮𑆩𑆳𑆥𑆤𑇀𑆤𑆁
𑆮𑆴𑆬𑆪𑆥𑆢𑆩𑆣𑇀𑆪𑆳𑆫𑆾𑆥𑆴𑆠𑆩𑇀 𑇅 𑆪𑆢𑆳 𑆥𑆶𑆤𑆂 𑆠𑆠𑇀 𑆠𑆡𑆳𑆤𑇀𑆠𑆂𑆱𑇀𑆡𑆳𑆥𑆴𑆠𑆁 𑆃𑆤𑇀𑆪𑆢𑇀𑆮𑆳𑆤𑆶𑆨𑆷𑆪𑆩𑆳𑆤𑆩𑇀
𑆍𑆮 𑆲𑆜𑆥𑆳𑆑𑆑𑇀𑆫𑆩𑆼𑆟𑆳𑆬𑆁𑆓𑇀𑆫𑆳𑆱𑆪𑆶𑆑𑇀𑆠𑇀𑆪𑆳 𑆖𑆴𑆢𑆓𑇀𑆤𑆴𑆱𑆳𑆢𑇀𑆨𑆳𑆮𑆩𑇀
𑆄𑆥𑆢𑇀𑆪𑆠𑆼 𑆠𑆢𑆳 𑆥𑆷𑆫𑇀𑆟𑆠𑆳𑆥𑆳𑆢𑆤𑆼𑆤 𑆃𑆤𑆶𑆓𑆸𑆲𑇀𑆪𑆠 𑆍𑆮 𑇅 𑆆𑆢𑆸𑆯𑆁 𑆖
𑆥𑆚𑇀𑆖𑆮𑆴𑆣𑆑𑆸𑆠𑇀𑆪𑆑𑆳𑆫𑆴𑆠𑇀𑆮𑆁 𑆱𑆫𑇀𑆮𑆱𑇀𑆪 𑆱𑆢𑆳 𑆱𑆤𑇀𑆤𑆴𑆲𑆴𑆠𑆩𑇀 𑆃𑆥𑆴 𑆱𑆢𑇀𑆓𑆶𑆫𑆷𑆥𑆢𑆼𑆯𑆁 𑆮𑆴𑆤𑆳 𑆤
𑆥𑇀𑆫𑆑𑆳𑆯𑆠 𑆅𑆠𑆴 𑆱𑆢𑇀𑆓𑆶𑆫𑆶𑆱𑆥𑆫𑇀𑆪𑆽𑆮 𑆍𑆠𑆠𑇀𑆥𑇀𑆫𑆡𑆳𑆫𑇀𑆡𑆩𑆤𑆶𑆱𑆫𑇀𑆠𑆮𑇀𑆪𑆳𑇆
𑆪𑆱𑇀𑆪 𑆥𑆶𑆤𑆂 𑆱𑆢𑇀𑆓𑆶𑆫𑆷𑆥𑆢𑆼𑆯𑆁 𑆮𑆴𑆤𑆳 𑆍𑆠𑆠𑇀𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆁 𑆤𑆳𑆱𑇀𑆠𑆴
𑆠𑆱𑇀𑆪𑆳𑆮𑆖𑇀𑆗𑆳𑆢𑆴𑆠𑆱𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆳𑆨𑆴𑆂 𑆤𑆴𑆘𑆳𑆨𑆴𑆂 𑆯𑆑𑇀𑆠𑆴𑆨𑆴𑆂 𑆮𑇀𑆪𑆳𑆩𑆾𑆲𑆴𑆠𑆠𑇀𑆮𑆁
𑆨𑆮𑆠𑆵𑆠𑇀𑆪𑆳𑆲

पञ्चविधकृत्यानि करोति इति पूर्वतः संबध्यते  ।
श्रीमन्महार्थदृष्ट्या दृगादिदेवीप्रसरणक्रमेण यद्यदाभाति तत्तत्सृज्यते ।
तथा सृष्टे पदे तत्र यदा प्रशान्तनिमेषं कंचित्कालं रज्यति तदा स्थितिदेव्या
तत् स्थप्यते  ।
चमत्कारापरपर्यायविमर्शनसमये तु संह्रियते । यथोक्तं श्रीरामेन

समाधिवज्रेणाप्यन्यैरभेद्यो भेदभूधरः  ।
परामृष्टश्च नष्टश्च त्वद्भक्तिबलशालिभिः ॥इति ।

यदा तु संह्रियमाणमपि एतदन्तः विचित्राशङ्कादिसंस्कारं आधत्ते
तदा तत्पुनरुद्भविष्यत् संसारबीजभावमापन्नं
विलयपदमध्यारोपितम् । यदा पुनः तत् तथान्तःस्थापितं अन्यद्वानुभूयमानम्
एव हठपाकक्रमेणालंग्रासयुक्त्या चिदग्निसाद्भावम्
आपद्यते तदा पूर्णतापादनेन अनुगृह्यत एव । ईदृशं च
पञ्चविधकृत्यकारित्वं सर्वस्य सदा सन्निहितम् अपि सद्गुरूपदेशं विना न
प्रकाशत इति सद्गुरुसपर्यैव एतत्प्रथार्थमनुसर्तव्या॥
यस्य पुनः सद्गुरूपदेशं विना एतत्परिज्ञानं नास्ति
तस्यावच्छादितस्वस्वरूपाभिः निजाभिः शक्तिभिः व्यामोहितत्वं
भवतीत्याह

pañcavidhakṛtyāni karoti iti pūrvataḥ saṃbadhyate  |
śrīmanmahārthadṛṣṭyā dṛgādidevīprasaraṇakrameṇa yadyadābhāti tattatsṛjyate | tathā sṛṣṭe pade tatra yadā praśāntanimeṣaṃ kaṃcitkālaṃ rajyati tadā sthitidevyā tat sthapyate  |
camatkārāparaparyāyavimarśanasamaye tu saṃhriyate | yathoktaṃ śrīrāmena

samādhivajreṇāpyanyairabhedyo bhedabhūdharaḥ  |
parāmṛṣṭaśca naṣṭaśca tvadbhaktibalaśālibhiḥ || iti |

yadā tu saṃhriyamāṇamapi etadantaḥ vicitrāśaṅkādisaṃskāraṃ ādhatte
tadā tatpunarudbhaviṣyat saṃsārabījabhāvamāpannaṃ
vilayapadamadhyāropitam | yadā punaḥ tat tathāntaḥsthāpitaṃ anyadvānubhūyamānam eva haṭhapākakrameṇālaṃgrāsayuktyā cidagnisādbhāvam
āpadyate tadā pūrṇatāpādanena anugṛhyata eva | īdṛśaṃ ca
pañcavidhakṛtyakāritvaṃ sarvasya sadā sannihitam api sadgurūpadeśaṃ vinā na prakāśata iti sadgurusaparyaiva etatprathārthamanusartavyā ||
yasya punaḥ sadgurūpadeśaṃ vinā etatparijñānaṃ nāsti
tasyāvacchāditasvasvarūpābhiḥ nijābhiḥ śaktibhiḥ vyāmohitatvaṃ
bhavatītyāha

„ (He) performs the Five Acts (pañca-vidha-kṛtyāni...karoti)”. This is (iti) previously (pūrvataḥ) stated --i.e. our current topic is connected with the previously explained doctrine-- (saṃbadhyate).

According to the Viewpoint of the Utmost Venerated Mahārtha system --i.e. the Krama system-- (śrīmat-mahārtha-dṛṣṭyā):

’Whatever (yat)... (yat) appears (ābhāti) through the successive operation of the Goddesses of seeing, etc. --i.e. of the Goddesses of perception-- (dṛś-ādi-devī-prasaraṇa-krameṇa) that (tat...tat) is (called) ’the manifested’ (sṛjyate). (This is Ābhāsanam or Manifestation).

Moreover (tathā), when (yadā) (an object) is manifested (sṛṣṭe...pade...tatra), (and one) takes delight (rajyati) in (its) perception for some (kaṃcit) time (kālam) without closing the eyes (praśānta-nimeṣam), then (tadā) that (object) (tat) is maintained (sthapyate) by ’Sthitidevī’, the Goddess of Maintenance (sthiti-devyā). (This is Raktiḥ or Enjoyment --i.e. Maintenance--).

Though (tu) in ’Vimarśanam’ --i.e. Grabbing in the sense of Awareness--, of which synonym in this context is ’Camatkāra’ or ’Astonishment’ (camat-kāra-apara-paryāya-vimarśana-samaye), (the object) is Withdrawn (into the Perceiving subject) (saṃhriyate). (This is Vimarśanam or Withdrawal).

As it is said (yathā-uktam) by Revered Rāma (śrī-rāmena):

„The mountain of differences (bheda-bhū-dharaḥ) cannot be destroyed (abhedyaḥ) by others (anyaiḥ), not even (api) with the Thunderbolt of Samādhi (samādhi-vajreṇa), (but) it is seen as their Self (parāmṛṣṭaḥ), and (ca)... (ca) (this way) eliminated (naṣṭaḥ) by those endowed with the Power of Devotion to You --i.e. to the Lord-- (tvat-bhakti-bala-śālibhiḥ).„

But (tu) when (yadā) this (etat) is withdrawn (saṃhriyamāṇam), (it) creates (ādhatte) impressions of various doubts, etc. (vicitra-āśaṅkā-ādi-saṃskāram) internally (antaḥ). Then (tadā), such impressions (tat) will re-emerge (udbhaviṣyat) again (punaḥ) (, and this is called) ’Sowing (āpannam) the seeds of saṃsāra --i.e. mental wandering-- (saṃsāra-bīja-bhāvam)’, (which) deposites the state of ’Vilaya’ or ’Concealment’ at its core (vilaya-pada-madhya-āropitam).

Moreover (punaḥ), when (yadā) that --i.e. duality-- (tat) or (vā) anything else (anyat) is maintained (sthāpitam) internally (antaḥ) (and) experienced (anubhūyamānam...eva) through the process (called) ’haṭhapāka’ or ’instant devouring’ (haṭha-pāka-krameṇa) by means of the device (called) ’alaṃgrāsa’ or ’total assimilation into one’s Self’ (alaṃgrāsa-yuktyā), then (tadā) Sameness with Cidagni, the Fire of Consciousness (cit-agni-sādbhāvam) is attained (āpadyate). (This is) nothing but ’Anugraha’ or ’Grace bestowal’ (anugṛhyataḥ...eva), (as It is realized) as the State of Perfection or Fullness (pūrṇatā-pādanena).

And (ca) such (īdṛśam) ’Ability to perform the Five Acts’ (pañca-vidha-kṛtya-kāritvam), is though (api) constantly (sadā) at hand (sannihitam) for everyone (sarvasya), (it is) not (understood) (na) clearly (prakāśataḥ) without (vinā) the instructions of a Satguru (sat-guru-upadeśam). This means (iti): worshipping the Feet of a Satguru (sat-guru-saparyā...eva) is necessary (anusartavyā) in order to perceive this (fact correctly) (etat-prathā-artham).

Again (punaḥ):

Who (yasya...tasya) doesn’t have perfect understanding of this (fact since he is) (etat-parijñānam...na...asti) devoid (vinā) of the instructions of a Satguru (sat-guru-upadeśam), is bewildered (vyāmohitatvam...bhavati) by his own (nijābhiḥ) Śakti-s (śaktibhiḥḥ) (who) cover their own Essential Nature (avacchādita-sva-svarūpābhiḥ).

Therefore (iti), we state (āha):

𑆠𑆢𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆼 𑆱𑇀𑆮𑆯𑆑𑇀𑆠𑆴𑆨𑆴𑆫𑇀𑆮𑇀𑆪𑆳𑆩𑆾𑆲𑆴𑆠𑆠𑆳 𑆱𑆁𑆱𑆳𑆫𑆴𑆠𑇀𑆮𑆩𑇀 𑇆𑇑𑇒𑇆

तदपरिज्ञाने स्वशक्तिभिर्व्यामोहितता संसारित्वम् ॥१२॥

Tadaparijñāne svaśaktibhirvyāmohitatā saṃsāritvam || 12 ||

The state of being a saṃsārin or a transmigratory being (saṃsāritvam) is the state of being bewildered (vyāmohitatā) by one’s own Śakti-s (sva-śaktibhiḥ) when this (fact) is not known (tat-aparijñāne). || 12 ||

𑆠𑆱𑇀𑆪𑆽𑆠𑆱𑇀𑆪 𑆱𑆢𑆳 𑆱𑆁𑆨𑆮𑆠𑆂 𑆥𑆚𑇀𑆖𑆮𑆴𑆣𑆑𑆸𑆠𑇀𑆪𑆑𑆳𑆫𑆴𑆠𑇀𑆮𑆱𑇀𑆪 𑆃𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆼
𑆯𑆑𑇀𑆠𑆴𑆥𑆳𑆠𑆲𑆼𑆠𑆶𑆑𑆱𑇀𑆮𑆧𑆬𑆾𑆤𑇀𑆩𑆵𑆬𑆤𑆳𑆨𑆳𑆮𑆳𑆠𑇀 𑆃𑆥𑇀𑆫𑆑𑆳𑆯𑆤𑆼 𑆱𑇀𑆮𑆨𑆴𑆂 𑆯𑆑𑇀𑆠𑆴𑆨𑆴𑆂
𑆮𑇀𑆪𑆳𑆩𑆾𑆲𑆴𑆠𑆠𑇀𑆮𑆁 𑆮𑆴𑆮𑆴𑆣𑆬𑆿𑆑𑆴𑆑𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆵𑆪𑆯𑆕𑇀𑆑𑆳𑆯𑆕𑇀𑆑𑆑𑆵𑆬𑆴𑆠𑆠𑇀𑆮𑆁 𑆪𑆠𑇀 𑆅𑆢𑆩𑇀 𑆍𑆮
𑆱𑆁𑆱𑆳𑆫𑆴𑆠𑇀𑆮𑆩𑇀 𑇅 𑆠𑆢𑇀 𑆇𑆑𑇀𑆠𑆁 𑆯𑇀𑆫𑆵𑆱𑆫𑇀𑆮𑆮𑆵𑆫𑆨𑆛𑇀𑆛𑆳𑆫𑆑𑆼

𑆃𑆘𑇀𑆚𑆳𑆤𑆳𑆖𑇀𑆗𑆕𑇀𑆑𑆠𑆼 𑆬𑆾𑆑𑆱𑇀𑆠𑆠𑆂 𑆱𑆸𑆰𑇀𑆛𑆴𑆯𑇀𑆖 𑆱𑆁𑆲𑆸𑆠𑆴𑆂 𑇅 𑆅𑆠𑆴 𑇅

𑆩𑆤𑇀𑆠𑇀𑆫𑆳 𑆮𑆫𑇀𑆟𑆳𑆠𑇀𑆩𑆑𑆳𑆂 𑆱𑆫𑇀𑆮𑆼 𑆱𑆫𑇀𑆮𑆼 𑆮𑆫𑇀𑆟𑆳𑆂 𑆯𑆴𑆮𑆳𑆠𑇀𑆩𑆑𑆳𑆂 𑇅 𑆅𑆠𑆴 𑆖 𑇅

𑆠𑆡𑆳 𑆲𑆴 𑆖𑆴𑆠𑇀𑆥𑇀𑆫𑆑𑆳𑆯𑆳𑆠𑇀 𑆃𑆮𑇀𑆪𑆠𑆴𑆫𑆴𑆑𑇀𑆠𑆳 𑆤𑆴𑆠𑇀𑆪𑆾𑆢𑆴𑆠𑆩𑆲𑆳𑆩𑆤𑇀𑆠𑇀𑆫𑆫𑆷𑆥𑆳
𑆥𑆷𑆫𑇀𑆟𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆩𑆪𑆵 𑆪𑆼𑆪𑆁 𑆥𑆫𑆳𑆮𑆳𑆑𑇀𑆗𑆑𑇀𑆠𑆴𑆂
𑆄𑆢𑆴𑆑𑇀𑆰𑆳𑆤𑇀𑆠𑆫𑆷𑆥𑆳𑆯𑆼𑆰𑆯𑆑𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆓𑆫𑇀𑆨𑆴𑆟𑆵 𑆱𑆳 𑆠𑆳𑆮𑆠𑇀
𑆥𑆯𑇀𑆪𑆤𑇀𑆠𑆵𑆩𑆣𑇀𑆪𑆩𑆳𑆢𑆴𑆑𑇀𑆫𑆩𑆼𑆟 𑆓𑇀𑆫𑆳𑆲𑆑𑆨𑆷𑆩𑆴𑆑𑆳𑆁 𑆨𑆳𑆱𑆪𑆠𑆴  𑇅
𑆠𑆠𑇀𑆫 𑆖 𑆥𑆫𑆳𑆫𑆷𑆥𑆠𑇀𑆮𑆼𑆤 𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆃𑆥𑇀𑆫𑆡𑆪𑆤𑇀𑆠𑆵 𑆩𑆳𑆪𑆳𑆥𑇀𑆫𑆩𑆳𑆠𑆶𑆂
𑆃𑆱𑇀𑆦𑆶𑆛𑆳𑆱𑆳𑆣𑆳𑆫𑆟𑆳𑆫𑇀𑆡𑆳𑆮𑆨𑆳𑆱𑆫𑆷𑆥𑆳𑆁 𑆥𑇀𑆫𑆠𑆴𑆑𑇀𑆰𑆟𑆁 𑆤𑆮𑆤𑆮𑆳𑆁 𑆮𑆴𑆑𑆬𑇀𑆥𑆑𑇀𑆫𑆴𑆪𑆳𑆩𑆶𑆬𑇀𑆬𑆳𑆱𑆪𑆠𑆴 𑇅
𑆯𑆶𑆢𑇀𑆣𑆳𑆩𑆥𑆴 𑆖 𑆃𑆮𑆴𑆑𑆬𑇀𑆥𑆨𑆷𑆩𑆴𑆁 𑆠𑆢𑆳𑆖𑇀𑆗𑆳𑆢𑆴𑆠𑆳𑆩𑆼𑆮 𑆢𑆫𑇀𑆯𑆪𑆠𑆴  𑇅
𑆠𑆠𑇀𑆫 𑆖 𑆧𑇀𑆫𑆳𑆲𑇀𑆩𑇀𑆪𑆳𑆢𑆴𑆢𑆼𑆮𑆠𑆳𑆣𑆴𑆰𑇀𑆜𑆴𑆠𑆑𑆑𑆳𑆫𑆳𑆢𑆴𑆮𑆴𑆖𑆴𑆠𑇀𑆫𑆯𑆑𑇀𑆠𑆴𑆨𑆴𑆂 𑆮𑇀𑆪𑆳𑆩𑆾𑆲𑆴𑆠𑆾
𑆢𑆼𑆲𑆥𑇀𑆫𑆳𑆟𑆳𑆢𑆴𑆩𑇀 𑆍𑆮 𑆥𑆫𑆴𑆩𑆴𑆠𑆁 𑆃𑆮𑆯𑆁 𑆄𑆠𑇀𑆩𑆳𑆤𑆁 𑆩𑆤𑇀𑆪𑆠𑆼 𑆩𑆷𑆞𑆘𑆤𑆂  𑇅
𑆧𑇀𑆫𑆳𑆲𑇀𑆩𑇀𑆪𑆳𑆢𑆴𑆢𑆼𑆮𑇀𑆪𑆂 𑆥𑆯𑆶𑆢𑆯𑆳𑆪𑆳𑆁 𑆨𑆼𑆢𑆮𑆴𑆰𑆪𑆼 𑆱𑆸𑆰𑇀𑆛𑆴𑆱𑇀𑆡𑆴𑆠𑆵 𑆃𑆨𑆼𑆢𑆮𑆴𑆰𑆪𑆼 𑆖
𑆱𑆁𑆲𑆳𑆫𑆁 𑆥𑇀𑆫𑆡𑆪𑆤𑇀𑆠𑇀𑆪𑆂 𑆥𑆫𑆴𑆩𑆴𑆠𑆮𑆴𑆑𑆬𑇀𑆥𑆥𑆳𑆠𑇀𑆫𑆠𑆳𑆩𑇀 𑆍𑆮 𑆱𑆁𑆥𑆳𑆢𑆪𑆤𑇀𑆠𑆴  𑇅
𑆥𑆠𑆴𑆢𑆯𑆳𑆪𑆳𑆁 𑆠𑆶 𑆨𑆼𑆢𑆼 𑆱𑆁𑆲𑆳𑆫𑆁 𑆃𑆨𑆼𑆢𑆼 𑆖 𑆱𑆫𑇀𑆓𑆱𑇀𑆡𑆴𑆠𑆵 𑆥𑇀𑆫𑆑𑆛𑆪𑆤𑇀𑆠𑇀𑆪𑆂
𑆑𑇀𑆫𑆩𑆳𑆠𑇀 𑆑𑇀𑆫𑆩𑆁 𑆮𑆴𑆑𑆬𑇀𑆥𑆤𑆴𑆫𑇀𑆲𑇀𑆫𑆳𑆱𑆤𑆼𑆤 𑆯𑇀𑆫𑆵𑆩𑆢𑇀𑆨𑆽𑆫𑆮𑆩𑆶𑆢𑇀𑆫𑆳𑆤𑆶𑆥𑇀𑆫𑆮𑆼𑆯𑆩𑆪𑆵𑆁
𑆩𑆲𑆠𑆵𑆩𑇀 𑆃𑆮𑆴𑆑𑆬𑇀𑆥𑆨𑆷𑆩𑆴𑆩𑇀 𑆍𑆮 𑆇𑆤𑇀𑆩𑆵𑆬𑆪𑆤𑇀𑆠𑆴 𑇅

𑆱𑆫𑇀𑆮𑆾 𑆩𑆩𑆳𑆪𑆁 𑆮𑆴𑆨𑆮 𑆅𑆠𑇀𑆪𑆼𑆮𑆁 𑆥𑆫𑆴𑆘𑆳𑆤𑆠𑆂  𑇅
𑆮𑆴𑆯𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆾 𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆤𑆳𑆁 𑆥𑇀𑆫𑆱𑆫𑆼 𑇁𑆥𑆴 𑆩𑆲𑆼𑆯𑆠𑆳 [𑇑𑇕]𑇆

𑆅𑆠𑇀𑆪𑆳𑆢𑆴𑆫𑆷𑆥𑆳𑆁 𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆳𑆮𑆼𑆯𑆩𑆓𑇀𑆤𑆳𑆁 𑆯𑆶𑆢𑇀𑆣𑆮𑆴𑆑𑆬𑇀𑆥𑆯𑆑𑇀𑆠𑆴𑆩𑇀 𑆇𑆬𑇀𑆬𑆳𑆱𑆪𑆤𑇀𑆠𑆴  𑇅
𑆠𑆠𑆂 𑆇𑆑𑇀𑆠𑆤𑆵𑆠𑇀𑆪𑆳 𑆱𑇀𑆮𑆯𑆑𑇀𑆠𑆴𑆮𑇀𑆪𑆳𑆩𑆾𑆲𑆴𑆠𑆠𑆽𑆮 𑆱𑆁𑆱𑆳𑆫𑆴𑆠𑇀𑆮𑆩𑇀  𑇅
𑆑𑆴𑆁 𑆖 𑆖𑆴𑆠𑆴𑆯𑆑𑇀𑆠𑆴𑆫𑆼𑆮 𑆨𑆓𑆮𑆠𑆵 𑆮𑆴𑆯𑇀𑆮𑆮𑆩𑆤𑆳𑆠𑇀𑆱𑆁𑆱𑆳𑆫𑆮𑆳𑆩𑆳𑆖𑆳𑆫𑆠𑇀𑆮𑆳𑆖𑇀𑆖
𑆮𑆳𑆩𑆼𑆯𑇀𑆮𑆫𑇀𑆪𑆳𑆒𑇀𑆪𑆳 𑆱𑆠𑆵 𑆒𑆼𑆖𑆫𑆵𑆓𑆾𑆖𑆫𑆵𑆢𑆴𑆑𑇀𑆖𑆫𑆵𑆨𑆷𑆖𑆫𑆵𑆫𑆷𑆥𑆽𑆂 𑆃𑆯𑆼𑆰𑆽𑆂
𑆥𑇀𑆫𑆩𑆳𑆠𑇀𑆫𑆤𑇀𑆠𑆂𑆑𑆫𑆟𑆧𑆲𑆴𑆰𑇀𑆑𑆫𑆟𑆨𑆳𑆮𑆱𑇀𑆮𑆨𑆳𑆮𑆽𑆂 𑆥𑆫𑆴𑆱𑇀𑆦𑆶𑆫𑆤𑇀𑆠𑆵 𑆥𑆯𑆶𑆨𑆷𑆩𑆴𑆑𑆳𑆪𑆳𑆁
𑆯𑆷𑆤𑇀𑆪𑆥𑆢𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆳
𑆑𑆴𑆁𑆖𑆴𑆠𑇀𑆑𑆫𑇀𑆠𑆸𑆠𑇀𑆮𑆳𑆢𑇀𑆪𑆳𑆠𑇀𑆩𑆑𑆑𑆬𑆳𑆢𑆴𑆯𑆑𑇀𑆠𑇀𑆪𑆳𑆠𑇀𑆩𑆤𑆳 𑆒𑆼𑆖𑆫𑆵𑆖𑆑𑇀𑆫𑆼𑆟
𑆓𑆾𑆥𑆴𑆠𑆥𑆳𑆫𑆩𑆳𑆫𑇀𑆡𑆴𑆑𑆖𑆴𑆢𑇀𑆓𑆓𑆤𑆖𑆫𑆵𑆠𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆼𑆟 𑆖𑆑𑆱𑇀𑆠𑆴  𑇅
𑆨𑆼𑆢𑆤𑆴𑆯𑇀𑆖𑆪𑆳𑆨𑆴𑆩𑆳𑆤𑆮𑆴𑆑𑆬𑇀𑆥𑆤𑆥𑇀𑆫𑆣𑆳𑆤𑆳𑆤𑇀𑆠𑆂𑆑𑆫𑆟𑆢𑆼𑆮𑆵𑆫𑆷𑆥𑆼𑆟 𑆓𑆾𑆖𑆫𑆵𑆖𑆑𑇀𑆫𑆼𑆤
𑆓𑆾𑆥𑆴𑆠𑆳𑆨𑆼𑆢𑆤𑆴𑆯𑇀𑆖𑆪𑆳𑆢𑇀𑆪𑆳𑆠𑇀𑆩𑆑𑆥𑆳𑆫𑆩𑆳𑆫𑇀𑆡𑆴𑆑𑆱𑇀𑆮𑆫𑆷𑆥𑆼𑆟 𑆥𑇀𑆫𑆑𑆳𑆯𑆠𑆼  𑇅
𑆨𑆼𑆢𑆳𑆬𑆾𑆖𑆤𑆳𑆢𑆴𑆥𑇀𑆫𑆣𑆳𑆤𑆧𑆲𑆴𑆰𑇀𑆑𑆫𑆟𑆢𑆼𑆮𑆠𑆳𑆠𑇀𑆩𑆤𑆳 𑆖 𑆢𑆴𑆑𑇀𑆖𑆫𑆵𑆖𑆑𑇀𑆫𑆼𑆟
𑆓𑆾𑆥𑆴𑆠𑆳𑆨𑆼𑆢𑆥𑇀𑆫𑆡𑆳𑆠𑇀𑆩𑆑𑆥𑆳𑆫𑆩𑆳𑆫𑇀𑆡𑆴𑆑𑆱𑇀𑆮𑆫𑆷𑆥𑆼𑆟 𑆱𑇀𑆦𑆶𑆫𑆠𑆴 𑇅 𑆱𑆫𑇀𑆮𑆠𑆾
𑆮𑇀𑆪𑆮𑆖𑇀𑆗𑆴𑆤𑇀𑆤𑆳𑆨𑆳𑆱𑆱𑇀𑆮𑆨𑆳𑆮𑆥𑇀𑆫𑆩𑆼𑆪𑆳𑆠𑇀𑆩𑆤𑆳 𑆖 𑆨𑆷𑆖𑆫𑆵𑆖𑆑𑇀𑆫𑆼𑆟
𑆓𑆾𑆥𑆴𑆠𑆱𑆳𑆫𑇀𑆮𑆳𑆠𑇀𑆩𑇀𑆪𑆱𑇀𑆮𑆫𑆷𑆥𑆼𑆟 𑆥𑆯𑆶𑆲𑆸𑆢𑆪𑆮𑇀𑆪𑆳𑆩𑆾𑆲𑆴𑆤𑆳
𑆨𑆳𑆠𑆴 𑇅 𑆥𑆠𑆴𑆨𑆷𑆩𑆴𑆑𑆳𑆪𑆳𑆁 𑆠𑆶 𑆱𑆫𑇀𑆮𑆑𑆫𑇀𑆠𑆸𑆠𑇀𑆮𑆳𑆢𑆴𑆯𑆑𑇀𑆠𑇀𑆪𑆳𑆠𑇀𑆩𑆑𑆖𑆴𑆢𑇀𑆓𑆓𑆤𑆖𑆫𑆵𑆠𑇀𑆮𑆼𑆤
𑆃𑆨𑆼𑆢𑆤𑆴𑆯𑇀𑆖𑆪𑆳𑆢𑇀𑆪𑆳𑆠𑇀𑆩𑆤𑆳 𑆓𑆾𑆖𑆫𑆵𑆠𑇀𑆮𑆼𑆤 𑆃𑆨𑆼𑆢𑆳𑆬𑆾𑆖𑆤𑆳𑆢𑇀𑆪𑆳𑆠𑇀𑆩𑆤𑆳 𑆢𑆴𑆑𑇀𑆖𑆫𑆵𑆠𑇀𑆮𑆼𑆤
𑆱𑇀𑆮𑆳𑆕𑇀𑆓𑆑𑆬𑇀𑆥𑆳𑆢𑇀𑆮𑆪𑆥𑇀𑆫𑆡𑆳𑆱𑆳𑆫𑆥𑇀𑆫𑆩𑆼𑆪𑆳𑆠𑇀𑆩𑆤𑆳 𑆖 𑆨𑆷𑆖𑆫𑆵𑆠𑇀𑆮𑆼𑆤 𑆥𑆠𑆴𑆲𑆸𑆢𑆪𑆮𑆴𑆑𑆳𑆱𑆴𑆤𑆳
𑆱𑇀𑆦𑆶𑆫𑆠𑆴 𑇅 𑆠𑆡𑆳 𑆖𑆾𑆑𑇀𑆠𑆁 𑆱𑆲𑆘𑆖𑆩𑆠𑇀𑆑𑆳𑆫𑆥𑆫𑆴𑆘𑆤𑆴𑆠𑆳𑆑𑆸𑆠𑆑𑆳𑆢𑆫𑆼𑆟
𑆨𑆛𑇀𑆛𑆢𑆳𑆩𑆾𑆢𑆫𑆼𑆟 𑆮𑆴𑆩𑆶𑆑𑇀𑆠𑆑𑆼𑆰𑆶

𑆥𑆷𑆫𑇀𑆟𑆳𑆮𑆖𑇀𑆗𑆴𑆤𑇀𑆤𑆩𑆳𑆠𑇀𑆫𑆳𑆤𑇀𑆠𑆫𑇀𑆧𑆲𑆴𑆰𑇀𑆑𑆫𑆟𑆨𑆳𑆮𑆓𑆳𑆂  𑇅
𑆮𑆳𑆩𑆼𑆯𑆳𑆢𑇀𑆪𑆳𑆂 𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆳𑆘𑇀𑆚𑆳𑆤𑆳𑆠𑇀 𑆱𑇀𑆪𑆶𑆫𑇀 𑆩𑆶𑆑𑇀𑆠𑆴𑆧𑆤𑇀𑆣𑆢𑆳𑆂 𑇆𑆅𑆠𑆴 𑇅

𑆍𑆮𑆁 𑆖 𑆤𑆴𑆘𑆯𑆑𑇀𑆠𑆴𑆮𑇀𑆪𑆳𑆩𑆾𑆲𑆴𑆠𑆠𑆽𑆮 𑆱𑆁𑆱𑆫𑆴𑆠𑇀𑆮𑆩𑇀 𑇅 𑆃𑆥𑆴 𑆖 𑆖𑆴𑆢𑆳𑆠𑇀𑆩𑆤𑆂
𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆱𑇀𑆪 𑆱𑇀𑆮𑆳 𑆃𑆤𑆥𑆳𑆪𑆴𑆤𑆵 𑆍𑆑𑆽𑆮 𑆱𑇀𑆦𑆶𑆫𑆠𑇀𑆠𑆳𑆱𑆳𑆫𑆑𑆫𑇀𑆠𑆸𑆠𑆳𑆠𑇀𑆩𑆳
𑆎𑆯𑇀𑆮𑆫𑇀𑆪𑆯𑆑𑇀𑆠𑆴𑆂 𑇅 𑆱𑆳 𑆪𑆢𑆳 𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆓𑆾𑆥𑆪𑆴𑆠𑇀𑆮𑆳 𑆥𑆳𑆯𑆮𑆼 𑆥𑆢𑆼
𑆥𑇀𑆫𑆳𑆟𑆳𑆥𑆳𑆤𑆱𑆩𑆳𑆤𑆯𑆑𑇀𑆠𑆴𑆢𑆯𑆳𑆨𑆴𑆂 𑆘𑆳𑆓𑇀𑆫𑆠𑇀𑆱𑇀𑆮𑆥𑇀𑆤𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑆨𑆷𑆩𑆴𑆨𑆴𑆂
𑆢𑆼𑆲𑆥𑇀𑆫𑆳𑆟𑆥𑆶𑆫𑇀𑆪𑆰𑇀𑆛𑆑𑆑𑆬𑆳𑆨𑆴𑆯𑇀𑆖 𑆮𑇀𑆪𑆳𑆩𑆾𑆲𑆪𑆠𑆴 𑆠𑆢𑆳 𑆠𑆢𑇀𑆮𑇀𑆪𑆳𑆩𑆾𑆲𑆴𑆠𑆠𑆳
𑆱𑆁𑆱𑆳𑆫𑆴𑆠𑇀𑆮𑆩𑇀 𑇅 𑆪𑆢𑆳 𑆠𑆶 𑆩𑆣𑇀𑆪𑆣𑆳𑆩𑆾𑆬𑇀𑆬𑆳𑆱𑆳𑆩𑆶𑆢𑆳𑆤𑆯𑆑𑇀𑆠𑆴𑆁 𑆮𑆴𑆯𑇀𑆮𑆮𑇀𑆪𑆳𑆥𑇀𑆠𑆴𑆱𑆳𑆫𑆳𑆁
𑆖 𑆮𑇀𑆪𑆳𑆤𑆯𑆑𑇀𑆠𑆴𑆁 𑆠𑆶𑆫𑇀𑆪𑆢𑆯𑆳𑆫𑆷𑆥𑆳𑆁 𑆠𑆶𑆫𑇀𑆪𑆳𑆠𑆵𑆠𑆢𑆯𑆳𑆫𑆷𑆥𑆳𑆁 𑆖 𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆔𑆤𑆳𑆁
𑆇𑆤𑇀𑆩𑆵𑆬𑆪𑆠𑆴 𑆠𑆢𑆳 𑆢𑆼𑆲𑆳𑆢𑇀𑆪𑆮𑆱𑇀𑆡𑆳𑆪𑆳𑆩𑇀 𑆃𑆥𑆴 𑆥𑆠𑆴𑆢𑆯𑆳𑆠𑇀𑆩𑆳 𑆘𑆵𑆮𑆤𑇀𑆩𑆶𑆑𑇀𑆠𑆴𑆫𑇀𑆨𑆮𑆠𑆴  𑇅
𑆍𑆮𑆁 𑆠𑇀𑆫𑆴𑆣𑆳 𑆱𑇀𑆮𑆯𑆑𑇀𑆠𑆴𑆮𑇀𑆪𑆳𑆩𑆾𑆲𑆴𑆠𑆠𑆳 𑆮𑇀𑆪𑆳𑆒𑇀𑆪𑆳𑆠𑆳  𑇅
𑆖𑆴𑆢𑇀𑆮𑆠𑇀 𑆅𑆠𑆴 𑆱𑆷𑆠𑇀𑆫𑆼 [𑇑𑇖] 𑆖𑆴𑆠𑇀𑆥𑇀𑆫𑆑𑆳𑆯𑆾 𑆓𑆸𑆲𑆵𑆠𑆱𑆁𑆑𑆾𑆖𑆂 𑆱𑆁𑆱𑆳𑆫𑆵 𑆅𑆠𑇀𑆪𑆶𑆑𑇀𑆠𑆩𑇀 𑇅 𑆅𑆲
𑆠𑆶 𑆱𑇀𑆮𑆯𑆑𑇀𑆠𑆴𑆮𑇀𑆪𑆳𑆩𑆾𑆲𑆴𑆠𑆠𑇀𑆮𑆼𑆤 𑆃𑆱𑇀𑆪 𑆱𑆁𑆱𑆳𑆫𑆴𑆠𑇀𑆮𑆁 𑆨𑆮𑆠𑆴 𑆅𑆠𑆴 𑆨𑆕𑇀𑆓𑇀𑆪𑆤𑇀𑆠𑆫𑆼𑆟
𑆇𑆑𑇀𑆠𑆩𑇀 𑇅 𑆍𑆮𑆁 𑆱𑆁𑆑𑆶𑆖𑆴𑆠𑆯𑆑𑇀𑆠𑆴𑆂 𑆥𑇀𑆫𑆳𑆟𑆳𑆢𑆴𑆩𑆳𑆤𑆥𑆴 𑆪𑆢𑆳 𑆱𑇀𑆮𑆯𑆑𑇀𑆠𑆴𑆮𑇀𑆪𑆳𑆩𑆾𑆲𑆴𑆠𑆾 𑆤
𑆨𑆮𑆠𑆴 𑆠𑆢𑆳 𑆃𑆪𑆁 𑆯𑆫𑆵𑆫𑆵 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆂 𑆅𑆠𑇀𑆪𑆳𑆩𑇀𑆤𑆳𑆪𑆱𑇀𑆡𑆴𑆠𑇀𑆪𑆳
𑆯𑆴𑆮𑆨𑆛𑇀𑆛𑆳𑆫𑆑 𑆍𑆮 𑆅𑆠𑆴 𑆨𑆕𑇀𑆓𑇀𑆪𑆳 𑆤𑆴𑆫𑆷𑆥𑆴𑆠𑆁 𑆨𑆮𑆠𑆴  𑇅
𑆪𑆢𑆳𑆓𑆩𑆂

𑆩𑆤𑆶𑆰𑇀𑆪𑆢𑆼𑆲𑆩𑇀 𑆄𑆱𑇀𑆡𑆳𑆪 𑆗𑆤𑇀𑆤𑆳𑆱𑇀𑆠𑆼 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆳𑆂 𑇅 𑆅𑆠𑆴 𑇅

𑆇𑆑𑇀𑆠𑆩𑇀 𑆖 𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆛𑆵𑆑𑆳𑆪𑆳𑆁 "𑆯𑆫𑆵𑆫𑆩𑇀 𑆍𑆮 𑆔𑆛𑆳𑆢𑇀𑆪𑆥𑆴 𑆮𑆳 𑆪𑆼
𑆰𑆛𑇀𑆠𑇀𑆫𑆴𑆁𑆯𑆠𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆩𑆪𑆁 𑆯𑆴𑆮𑆫𑆷𑆥𑆠𑆪𑆳𑆥𑆯𑇀𑆪𑆤𑇀𑆠𑆴 𑆠𑆼 𑇁𑆥𑆴 𑆱𑆴𑆣𑇀𑆪𑆤𑇀𑆠𑆴" 𑆅𑆠𑆴𑇆

𑆇𑆑𑇀𑆠𑆱𑆷𑆠𑇀𑆫𑆳𑆫𑇀𑆡𑆥𑇀𑆫𑆳𑆠𑆴𑆥𑆑𑇀𑆰𑇀𑆪𑆼𑆟 𑆠𑆠𑇀𑆠𑇀𑆮𑆢𑆸𑆰𑇀𑆛𑆴𑆁 𑆢𑆫𑇀𑆯𑆪𑆴𑆠𑆶𑆩𑇀 𑆄𑆲

तस्यैतस्य सदा संभवतः पञ्चविधकृत्यकारित्वस्य अपरिज्ञाने
शक्तिपातहेतुकस्वबलोन्मीलनाभावात् अप्रकाशने स्वभिः शक्तिभिः
व्यामोहितत्वं विविधलौकिकशास्त्रीयशङ्काशङ्ककीलितत्वं यत् इदम् एव
संसारित्वम् । तद् उक्तं श्रीसर्ववीरभट्टारके

अज्ञानाच्छङ्कते लोकस्ततः सृष्टिश्च संहृतिः । इति ।

मन्त्रा वर्णात्मकाः सर्वे सर्वे वर्णाः शिवात्मकाः । इति च ।

तथा हि चित्प्रकाशात् अव्यतिरिक्ता नित्योदितमहामन्त्ररूपा
पूर्णाहंविमर्शमयी येयं परावाक्छक्तिः
आदिक्षान्तरूपाशेषशक्तिचक्रगर्भिणी सा तावत्
पश्यन्तीमध्यमादिक्रमेण ग्राहकभूमिकां भासयति  ।
तत्र च परारूपत्वेन स्वरूपं अप्रथयन्ती मायाप्रमातुः
अस्फुटासाधारणार्थावभासरूपां प्रतिक्षणं नवनवां विकल्पक्रियामुल्लासयति ।
शुद्धामपि च अविकल्पभूमिं तदाच्छादितामेव दर्शयति  ।
तत्र च ब्राह्म्यादिदेवताधिष्ठितककारादिविचित्रशक्तिभिः व्यामोहितो
देहप्राणादिम् एव परिमितं अवशं आत्मानं मन्यते मूढजनः  ।
ब्राह्म्यादिदेव्यः पशुदशायां भेदविषये सृष्टिस्थिती अभेदविषये च
संहारं प्रथयन्त्यः परिमितविकल्पपात्रताम् एव संपादयन्ति  ।
पतिदशायां तु भेदे संहारं अभेदे च सर्गस्थिती प्रकटयन्त्यः
क्रमात् क्रमं विकल्पनिर्ह्रासनेन श्रीमद्भैरवमुद्रानुप्रवेशमयीं
महतीम् अविकल्पभूमिम् एव उन्मीलयन्ति ।

सर्वो ममायं विभव इत्येवं परिजानतः  ।
विश्वात्मनो विकल्पानां प्रसरे ऽपि महेशता [१५]॥

इत्यादिरूपां चिदानन्दावेशमग्नां शुद्धविकल्पशक्तिम् उल्लासयन्ति  ।
ततः उक्तनीत्या स्वशक्तिव्यामोहिततैव संसारित्वम्  ।
किं च चितिशक्तिरेव भगवती विश्ववमनात्संसारवामाचारत्वाच्च
वामेश्वर्याख्या सती खेचरीगोचरीदिक्चरीभूचरीरूपैः अशेषैः
प्रमात्रन्तःकरणबहिष्करणभावस्वभावैः परिस्फुरन्ती पशुभूमिकायां
शून्यपदविश्रान्ता
किंचित्कर्तृत्वाद्यात्मककलादिशक्त्यात्मना खेचरीचक्रेण
गोपितपारमार्थिकचिद्गगनचरीत्वस्वरूपेण चकस्ति  ।
भेदनिश्चयाभिमानविकल्पनप्रधानान्तःकरणदेवीरूपेण गोचरीचक्रेन
गोपिताभेदनिश्चयाद्यात्मकपारमार्थिकस्वरूपेण प्रकाशते  ।
भेदालोचनादिप्रधानबहिष्करणदेवतात्मना च दिक्चरीचक्रेण
गोपिताभेदप्रथात्मकपारमार्थिकस्वरूपेण स्फुरति । सर्वतो
व्यवच्छिन्नाभासस्वभावप्रमेयात्मना च भूचरीचक्रेण
गोपितसार्वात्म्यस्वरूपेण पशुहृदयव्यामोहिना
भाति । पतिभूमिकायां तु सर्वकर्तृत्वादिशक्त्यात्मकचिद्गगनचरीत्वेन
अभेदनिश्चयाद्यात्मना गोचरीत्वेन अभेदालोचनाद्यात्मना दिक्चरीत्वेन
स्वाङ्गकल्पाद्वयप्रथासारप्रमेयात्मना च भूचरीत्वेन पतिहृदयविकासिना
स्फुरति । तथा चोक्तं सहजचमत्कारपरिजनिताकृतकादरेण
भट्टदामोदरेण विमुक्तकेषु

पूर्णावच्छिन्नमात्रान्तर्बहिष्करणभावगाः  ।
वामेशाद्याः परिज्ञानाज्ञानात् स्युर् मुक्तिबन्धदाः ॥इति ।

एवं च निजशक्तिव्यामोहिततैव संसरित्वम् । अपि च चिदात्मनः
परमेश्वरस्य स्वा अनपायिनी एकैव स्फुरत्तासारकर्तृतात्मा
ऐश्वर्यशक्तिः । सा यदा स्वरूपं गोपयित्वा पाशवे पदे
प्राणापानसमानशक्तिदशाभिः जाग्रत्स्वप्नसुषुप्तभूमिभिः
देहप्राणपुर्यष्टककलाभिश्च व्यामोहयति तदा तद्व्यामोहितता
संसारित्वम् । यदा तु मध्यधामोल्लासामुदानशक्तिं विश्वव्याप्तिसारां
च व्यानशक्तिं तुर्यदशारूपां तुर्यातीतदशारूपां च चिदानन्दघनां
उन्मीलयति तदा देहाद्यवस्थायाम् अपि पतिदशात्मा जीवन्मुक्तिर्भवति  ।
एवं त्रिधा स्वशक्तिव्यामोहितता व्याख्याता  ।
चिद्वत् इति सूत्रे [१६] चित्प्रकाशो गृहीतसंकोचः संसारी इत्युक्तम् । इह
तु स्वशक्तिव्यामोहितत्वेन अस्य संसारित्वं भवति इति भङ्ग्यन्तरेण
उक्तम् । एवं संकुचितशक्तिः प्राणादिमानपि यदा स्वशक्तिव्यामोहितो न
भवति तदा अयं शरीरी परमेश्वरः इत्याम्नायस्थित्या
शिवभट्टारक एव इति भङ्ग्या निरूपितं भवति  ।
यदागमः

मनुष्यदेहम् आस्थाय छन्नास्ते परमेश्वराः । इति ।

उक्तम् च प्रत्यभिज्ञाटीकायां "शरीरम् एव घटाद्यपि वा ये
षट्त्रिंशत्तत्त्वमयं शिवरूपतयापश्यन्ति ते ऽपि सिध्यन्ति" इति॥

उक्तसूत्रार्थप्रातिपक्ष्येण तत्त्वदृष्टिं दर्शयितुम् आह

tasyaitasya sadā saṃbhavataḥ pañcavidhakṛtyakāritvasya aparijñāne
śaktipātahetukasvabalonmīlanābhāvāt aprakāśane svabhiḥ śaktibhiḥ
vyāmohitatvaṃ vividhalaukikaśāstrīyaśaṅkāśaṅkakīlitatvaṃ yat idam eva
saṃsāritvam | tad uktaṃ śrīsarvavīrabhaṭṭārake

ajñānācchaṅkate lokastataḥ sṛṣṭiśca saṃhṛtiḥ | iti |

mantrā varṇātmakāḥ sarve sarve varṇāḥ śivātmakāḥ | iti ca |

tathā hi citprakāśāt avyatiriktā nityoditamahāmantrarūpā
pūrṇāhaṃvimarśamayī yeyaṃ parāvākchaktiḥ
ādikṣāntarūpāśeṣaśakticakragarbhiṇī sā tāvat
paśyantīmadhyamādikrameṇa grāhakabhūmikāṃ bhāsayati  |
tatra ca parārūpatvena svarūpaṃ aprathayantī māyāpramātuḥ
asphuṭāsādhāraṇārthāvabhāsarūpāṃ pratikṣaṇaṃ navanavāṃ vikalpakriyāmullāsayati | śuddhāmapi ca avikalpabhūmiṃ tadācchāditāmeva darśayati  |
tatra ca brāhmyādidevatādhiṣṭhitakakārādivicitraśaktibhiḥ vyāmohito
dehaprāṇādim eva parimitaṃ avaśaṃ ātmānaṃ manyate mūḍhajanaḥ  |
brāhmyādidevyaḥ paśudaśāyāṃ bhedaviṣaye sṛṣṭisthitī abhedaviṣaye ca
saṃhāraṃ prathayantyaḥ parimitavikalpapātratām eva saṃpādayanti  |
patidaśāyāṃ tu bhede saṃhāraṃ abhede ca sargasthitī prakaṭayantyaḥ
kramāt kramaṃ vikalpanirhrāsanena śrīmadbhairavamudrānupraveśamayīṃ
mahatīm avikalpabhūmim eva unmīlayanti |

sarvo mamāyaṃ vibhava ityevaṃ parijānataḥ  |
viśvātmano vikalpānāṃ prasare 'pi maheśatā [15] ||

ityādirūpāṃ cidānandāveśamagnāṃ śuddhavikalpaśaktim ullāsayanti  |
tataḥ uktanītyā svaśaktivyāmohitataiva saṃsāritvam  |
kiṃ ca citiśaktireva bhagavatī viśvavamanātsaṃsāravāmācāratvācca
vāmeśvaryākhyā satī khecarīgocarīdikcarībhūcarīrūpaiḥ aśeṣaiḥ
pramātrantaḥkaraṇabahiṣkaraṇabhāvasvabhāvaiḥ parisphurantī paśubhūmikāyāṃ śūnyapadaviśrāntā
kiṃcitkartṛtvādyātmakakalādiśaktyātmanā khecarīcakreṇa
gopitapāramārthikacidgaganacarītvasvarūpeṇa cakasti  |
bhedaniścayābhimānavikalpanapradhānāntaḥkaraṇadevīrūpeṇa gocarīcakrena
gopitābhedaniścayādyātmakapāramārthikasvarūpeṇa prakāśate  |
bhedālocanādipradhānabahiṣkaraṇadevatātmanā ca dikcarīcakreṇa
gopitābhedaprathātmakapāramārthikasvarūpeṇa sphurati | sarvato
vyavacchinnābhāsasvabhāvaprameyātmanā ca bhūcarīcakreṇa
gopitasārvātmyasvarūpeṇa paśuhṛdayavyāmohinā
bhāti | patibhūmikāyāṃ tu sarvakartṛtvādiśaktyātmakacidgaganacarītvena
abhedaniścayādyātmanā gocarītvena abhedālocanādyātmanā dikcarītvena
svāṅgakalpādvayaprathāsāraprameyātmanā ca bhūcarītvena patihṛdayavikāsinā
sphurati | tathā coktaṃ sahajacamatkāraparijanitākṛtakādareṇa
bhaṭṭadāmodareṇa vimuktakeṣu

pūrṇāvacchinnamātrāntarbahiṣkaraṇabhāvagāḥ  |
vāmeśādyāḥ parijñānājñānāt syur muktibandhadāḥ || iti |

evaṃ ca nijaśaktivyāmohitataiva saṃsaritvam | api ca cidātmanaḥ
parameśvarasya svā anapāyinī ekaiva sphurattāsārakartṛtātmā
aiśvaryaśaktiḥ | sā yadā svarūpaṃ gopayitvā pāśave pade
prāṇāpānasamānaśaktidaśābhiḥ jāgratsvapnasuṣuptabhūmibhiḥ
dehaprāṇapuryaṣṭakakalābhiśca vyāmohayati tadā tadvyāmohitatā
saṃsāritvam | yadā tu madhyadhāmollāsāmudānaśaktiṃ viśvavyāptisārāṃ
ca vyānaśaktiṃ turyadaśārūpāṃ turyātītadaśārūpāṃ ca cidānandaghanāṃ
unmīlayati tadā dehādyavasthāyām api patidaśātmā jīvanmuktirbhavati  |
evaṃ tridhā svaśaktivyāmohitatā vyākhyātā  |
cidvat iti sūtre [16] citprakāśo gṛhītasaṃkocaḥ saṃsārī ityuktam | iha
tu svaśaktivyāmohitatvena asya saṃsāritvaṃ bhavati iti bhaṅgyantareṇa
uktam | evaṃ saṃkucitaśaktiḥ prāṇādimānapi yadā svaśaktivyāmohito na
bhavati tadā ayaṃ śarīrī parameśvaraḥ ityāmnāyasthityā
śivabhaṭṭāraka eva iti bhaṅgyā nirūpitaṃ bhavati  |
yadāgamaḥ

manuṣyadeham āsthāya channāste parameśvarāḥ | iti |

uktam ca pratyabhijñāṭīkāyāṃ "śarīram eva ghaṭādyapi vā ye
ṣaṭtriṃśattattvamayaṃ śivarūpatayāpaśyanti te 'pi sidhyanti" iti ||

uktasūtrārthaprātipakṣyeṇa tattvadṛṣṭiṃ darśayitum āha

(In the sūtra), ’Tat’ (tasya)... (etasya) (means:) ’of That’ (namely) ’of the Ability to perform the Five Acts’ (pañca-vidha-kṛtya-kāritvasya), (which) perpetually (sadā) exists (saṃbhavataḥ).

’Aparijñane’ or ’when there is lack of perfect understanding’ (aparijñāne) (means:) ’It is not manifested’ (aprakāśane). (Why?) Because ’the Unfoldment of one’s Power (, which is) to be engendered by Śaktipāta, is not manifested’ (śaktipāta-hetuka-svabala-unmīlana-abhāvāt).

’Vyāmohitatvam’ or ’the state of being bewildered’ by one’s own (svabhiḥ) śakti-s (means:) (śaktibhiḥ) ’the state of being bound by various doubts created by worldy viewpoints and by the scriptures (vividha-laukika-śāstrīya-śaṅka-āśaṅka-kīlitatvam).

Only (eva) this (idam) is that which (yat) is called ’saṃsāritvam’ or the ’state of being a saṃsārin or transmigratoy being’ (saṃsāritvam).

This (tad) is said (uktam) in Most Venerable Sarvavīra (śrī-sarva-vīra-bhaṭṭārake):

„Worldly beings (lokaḥ) have doubts (śaṅkate) because of ’ajñāna’ or ’ignorance’ (ajñānāt). Therefore (tataḥ), ’manifestation’ and ’withdrawal’ --i.e. birth and death-- (exist for them) (sṛṣṭiḥ...ca...saṃhṛtiḥ...iti).”

And also (ca):

„All (sarve) the Mantra-s (mantrāḥ) are composed of letters (varṇā-ātmakāḥ), (and) all (sarve) the letters (varṇāḥ) are composed of Śiva (śiva-ātmakāḥ...iti).”

Moreover (tathā)... (hi), this (iyam) Power of Parāvāk or Supreme Speech (parāvāk-śaktiḥ), which (yā) is not different (avyatiriktā) from the Light of Consciousness (cit-prakāśāt) (and consequently nothing but) Perfect Self-awareness, one’s Real ’I’ (pūrṇa-ahaṃ-vimarśa-mayī), is the Nature of the eternally present Great Mantra (nitya-udita-mahā-mantra-rūpā). She (sā) holds in Herself all the Wheels of Śakti ranging from the letter ’A’ to ’Kṣa’ (a-ādi-kṣa-anta-rūpa-aśeṣa-śakti-cakra-garbhiṇī).

While (tāvat) through the sequence of Paśyantī, Madhyamā, etc. --i.e. through Paśyantī, Madhyamā and Vaikharī-- (paśyantī-madhyama-ādi-krameṇa), (She) manifests (bhāsayati) the stages of the limited perceiver (grāhaka-bhūmikām).

And there (tatra)... (ca), (She) does not manifest (aprathayantī) (one’s) Essential Nature (svarūpam) as the Nature of Parā (parā-rūpatvena), (but instead, She) manifests (ullāsayati) the constant (pratikṣaṇam) activity of thinking (vikalpa-kriyām) (in the form of) ever new thoughts (navanavām) for the ’perceiver of Māyā’ (māyā-pramātuḥ).

(Such activity of thinking) appears as indistinct thoughts (asphuṭa-asādhāraṇa-artha-avabhāsa-rūpām). (She also) displays (darśayati) the Stage of Thoughtlessness (avikalpa-bhūmim) (, which is) Pure (śuddhām), but (api) covered by those (manifested thoughts) (tat-ācchāditām...eva).

And there (tatra)... (ca), bewildered (vyāmohitaḥ) by various Śakti-s (who) govern the letters from ’ka’ onwards as the mistresses (called) Brāhmī, etc. (brāhmi-ādi-devatā-adhiṣṭhita-kakāra-ādi-vicitra-śaktibhiḥ), the delusional being (mūḍha-janaḥ) is compelled (ātmānam) to perceive (manyate) the Self (ātmānam) as limited (parimitam) like merely (eva) the body, vital energy, etc. (deha-prāṇādim).

On the stage of the paśu or the bewildered being (paśu-daśāyām), the mistresses (like) Brāhmī, etc. (brāhmi-ādi-devyaḥ), act (prathayantyaḥ) as ’manifestation’ and ’maintenance’ (sṛṣṭi-sthitī) on the sphere of differences (bheda-viṣaye), while (ca) on the sphere of non-difference (abheda-viṣaye), (they act as) ’dissolution’ (saṃhāram), (and they) partake (saṃpādayanti) only (eva) in limited thoughts (parimita-vikalpa-pātratām).

But (tu) on the stage of Pati or the Lord (pati-daśāyām), ’difference’ (bhede) (is connected) with ’saṃhāra’ or ’dissolution’ (saṃhāram), while (ca) non-difference (abhede) (is connected) with ’manifestation’ and ’maintenance’ (sarga-sthitī)... (prakaṭayantyaḥ). They unfold (unmīlayanti) only (eva) the Great (mahatīm) Stage of Thoughtlessness (avikalpa-bhūmim) composed of an ’Entrance to (one’s own Self through) the Mudrā of Blessed Bhairava’ (śrīmat-bhairava-mudrā-anupraveśa-mayīm) by devouring thoughts (vikalpa-nirhrāsanena) gradually (kramāt...kramam).

„Who (saḥ) is perfectly enlightened (parijānataḥ) regarding the nature of the universe in the following way (iti)... (evam): “All (sarvaḥ) this (ayam) Glory (of the universe) (vibhavaḥ) is mine (mama)”, is the Great Lord (mahā-īśatā) even (api) during the flow (prasare) of vikalpa-s (vikalpānām). || ”

/Īśvarapratyabhijñākārikā 4.1.12/

Such and similar notions (iti-ādi-rūpām) are manifested (ullāsayanti) as the Power of Śuddhavikalpa (śuddha-vikalpa-śaktim) immersed in the Bliss of Consciousness (cit-ānanda-āveśa-magnām).

Therefore (tataḥ), according to the expalined wisdom (ukta-nītyā), the state of ’being a saṃsārin’ (saṃsāritvam) is none other than (eva) ’the condition of being bewildered by one’s own Powers’ (sva-śakti-vyāmohitatā).

Moreover (kiṃ...ca), Citiśakti or the Mistress (called the) Power of Consciousness (citi-śaktiḥ...eva...bhagavatī) (is also) known as Vāmeśvarī (vāmeśvarī-ākhyā) because (She) emits the universe (viśva-vamanāt) and (ca) (She) manifests in the opposite course as saṃsāra (saṃsāra-vāma-ācāratvāt), (and She) appears (parisphurantī) on the stage of the limited being (paśu-bhūmikāyām) as ’khecarī, gocarī, dikcarī and bhūcarī’ (khecarī-gocarī-dikcarī-bhūcarī-rūpaiḥ...aśeṣaiḥ) (that are) the ’limited perceiver’, ’internal psychic organs’, ’external senses’ and ’the plane of objectivity’, (respectively) (pramātṛ-antaḥkaraṇa-bahiṣkaraṇa-bhāva-svabhāvaiḥ).

(When She is) resting on the void-state (śūnya-pada-viśrāntā), (She is) shining (cakāsti) as the Khecarīcakra (khecarī-cakreṇa) by means of the Śakti-s (called) Kalā, etc. characterized by ’doing something, but not everything’, etc. (in accordance with the nature of the kañcuka-s.) (kiṃcit-kartṛtva-ādi-ātmaka-kalā-ādi-śakti-ātmanā).

(In summary, the Khecarīcakra is that in which) Her Real Nature as ’Cidgagana’ or the ’Sky of Consciousness’ is concealed (gopita-pāramārthika-cit-gagana-carītva-svarūpeṇa).

She is shining (prakāśate) as the ’Gocarīcakra’ (gocarī-cakrena) in the form of the Goddess (Who embodies) the antaḥkaraṇa or ’internal psychic organs’, (which) is primarily engaged in thoughts marked by false indentification, rooted in beliefs about distinctions (bheda-niścaya-abhimāna-vikalpana-pradhāna-antaḥkaraṇa-devī-rūpeṇa).

(In summary, the Gocarīcakra is that in which such) beliefs cover oneness (gopita-abheda-niścaya-ādi-ātmaka-pāramārthika-svarūpeṇa).

And (ca) She is vibrating (sphurati) as the Dikcarīcakra (dikcarī-cakreṇa) characterized by the deity (called) ’bahiṣkaraṇa’ or ’external senses’ (who) is primarily focused on perceiving distinctions (bheda-ālocana-ādi-pradhāna-bahiṣkaraṇa-devatā-ātmanā).

(In summary, the Dikcarīcakra is that in which Her) Real Nature as non-discriminative cognition is concealed (gopita-abheda-prathā-ātmaka-pāramārthika-svarūpeṇa).

And (ca) She appears (bhāti) as the Bhūcarīcakra (bhū-carī-cakreṇa), characterized by the omnipresent differentiation of perceptible objects (vyavacchinna-ābhāsa-svabhāva-prameya-ātmanā...sarvataḥ).

(In summary, the Bhūcarīcakra is that in which Her) Real Nature as the ’Universal Being’ is concealed (gopita-sārvātmya-svarūpeṇa).

(In this manner, She) confounds the heart of the paśu (paśu-hṛdaya-vyāmohinā).

But (tu) on the stage of Pati or the Lord (pati-bhūmikāyām), She radiates (sphurati) as ’Cidgaganacarī’ --i.e. as Khecarī-- as ’She is moving or existing in the Sky of Consciousness’. (In such aspect, She) is characterized by the Śakti-s of All-doing, etc. --i.e. Cit, Ānanda, Icchā, Jñāna and Kriyāśakti-s-- (sarva-kartṛtva-ādi-śakti-ātmaka-cit-gagana-carītvena).

(And She radiates as) ’Gocarī’ (gocarītvena), characterized by convictions about Non-duality (abheda-niścaya-ādi-ātmanā).

(She radiates) as ’Dikcarī’ (dikcarītvena), characterized by the perception of Non-duality (abheda-ālocanādi-ātmanā).

While (ca) (She radiates) as ’Bhūcarī’ (bhūcarītvena), characterized by objects that are essentialized as manifestations of Non-duality, perceived as one’s own limbs (svāṅga-kalpa-advaya-prathā-sāra-prameya-ātmanā).

(Through these facets, She) opens up or unlocks the Heart of the Pati (pati-hṛdaya-vikāsinā).

And the same (tathā)... (ca) is referenced (uktam) in (his) ’vimuktaka-s’ (vimuktakeṣu) by revered Dāmodara (bhaṭṭa-dāmodareṇa), esteemed for his Innate (Bliss of) Astonishment (sahaja-camatkāra-parijanitā-kṛtaka-ādareṇa):

„Vāmeśī and other Goddesses (vāmeśādyāḥ) pervade the ’field of objects’, ’external and internal senses’, as well as the (stage of) ’the limited perceiver’ --i.e., Bhūcarī, Dikcarī, Gocarī and Khecarī -- ...(mātra-antar-bahiṣkaraṇa-bhāvagāḥ)...

...in Perfect Knowledge (of such realities) (parijñānāt), They (syuḥ) bestow Liberation (mukti-dāḥ) (that) is none other than ’Fullness or Perfection (in spiritual realization)’ (pūrṇa)... (, while) in ignorance (ajñānāt), (They) bestow bondage (bandha-dāḥ) (that is) none other than ’limitation’ --lit. separation-- ... (avacchinna)...”.

This way (evam)... (ca), (it is reinforced again that) the ’state of being a saṃsārin’ (saṃsaritvam) is nothing but (eva) the ’state of being bewildered by one’s own Śakti-s’ (nija-śakti-vyāmohitatā).

Moreover (api)... (ca), one’s (svā) Eternally Present (anapāyinī) Power of Sovereignty (aiśvarya-śaktiḥ) (, Whose) Essence is Doership as the Pulsation of Divine Light (sphurattā-sāra-kartṛta-ātmā), is only (eva) One (ekā), (and She) belongs to the Supreme Lord (parama-īśvarasya) Who is Consciousness (cit-ātmanaḥ).

When (yadā) She (sā) conceals (gopayitvā) one’s own Essential Nature (svarūpam) in the stage of the limited being (pāśave...pade) by means of the powers (called:) ’prāṇa’, ’apāna’ and ’samāna’ or ’exhalation’, ’inhalation’ and ’their equilibrium’ (prāṇa-apāna-samāna-śakti-daśābhiḥ), (as well as) by the stages (called:) ’jāgrat’, ’svapna’ and ’suṣupti’ or ’wakefulness’, ’dreaming’ and ’deep-sleep’ (jāgrat-svapna-suṣupta-bhūmibhiḥ), and (ca) also by the portions (called:) ’deha’, ’prāṇa’ and ’puryaṣṭaka’ or ’body’, ’vital energy’ and ’psyché’ (deha-prāṇa-puryaṣṭaka-kalābhiḥ), then (tadā) (She actually) deludes (vyāmohayati). (And again,) this (tat) is the ’state of being bewildered’ (vyāmohitatā) (also known as) the ’state of being a saṃsārin’ (saṃsāritvam).

But (tu) when (yadā) (She) unfolds (unmīlayati) the Splendour of the Middle Stage (madhya-dhāma-ullāsām) (also known as) ’Udānaśakti’ (udāna-śaktim); and also (ca) (that which) is essentially Universal Pervasion (viśva-vyāpti-sārām) (also known as) ’Vyānaśakti’ (vyāna-śaktim); (She actually reveals) the Mass of Consciousness and Bliss (cit-ānanda-ghanām) as the State of Turya (in Udānaśakti,) (turya-daśā-rūpām) and (ca) as the State of Turyātīta (in Vyānaśakti) (turya-atīta-daśā-rūpām). Then (tadā) even (api) in the existence of the body, etc. (deha-ādi-avasthāyām), ’Jīvanmukti’ or ’Liberation while being alive’ (jīvanmuktiḥ) (, that is) the State of Pati (pati-daśātmā), occurs (bhavati).

With all these (evam), ’the state of being bewildered by one’s own Śakti-s’ (sva-śakti-vyāmohitatā) has been explained (vyākhyātā) in a threefold way (tridhā).

In the Sūtra which begins with ’Citvat...’ --i.e. in the 9^th Sūtra-- (cit-vat)... (iti)... (sūtre), the samsārin (saṃsārī) is (iti) identified (uktam) as a contraction (what) the Light of Consciousness accepts (cit-prakāśaḥ)... (gṛhīta-saṃkocaḥ).

However (tu), here --i.e. in the 12^th Sūtra-- (iha), it is elucidated (uktam) differently (iti)... (bhaṅgyantareṇa), (indicating that) his (asya) saṃsāric nature (saṃsāritvam) arises (bhavati) from confusion brought about by his own Śakti-s (sva-śakti-vyāmohitatvena).

Consequently (evam), when (yadā) this (limited being) (ayam), despite (api) (he is contracted) by Śakti (saṃkucita-śaktiḥ) (since he) has prāṇa, etc. (prāṇa-ādimān), is (bhavati) not (na) bewildered by his own Śakti-s (sva-śakti-vyāmohitaḥ), then... (tadā) (he is) the Supreme Lord (parameśvaraḥ) having a body (śarīrī). This is upheld (iti) by the Sacred Scriptural Tradition (āmnāya-sthityā).

Or in other words (iti)... (bhaṅgyā)... (nirūpitam):

He is (bhavati) none other than (eva) the Utterly Esteemed Supreme Lord (Himself) (śiva-bhaṭṭārakaḥ).

As it is said in the Āgama-s (yat-āgamaḥ):

„They are (te) the Supreme Lord (parameśvarāḥ),
 (yet) are veiled (channāḥ) by assuming (āsthāya) a human body (manuṣya-deham).”

And (ca) as mentioned (uktam) in the Pratyabhjiñātīkā (pratyabhijñāṭīkāyām):

„Even (api) those (te) (will) succeed (sidhyanti) who (ye) consider (paśyanti) just (eva) the body (śarīram) or (vā) even a pot, etc. (ghaṭa-ādi) (api) as the form of Śiva (śiva-rūpatayā), composed of the thirty-six tattva-s (ṣaṭtriṃśat-tattva-mayam)... (iti).”

In order to display (darśayitum) the Truth (tattva-dṛṣṭim) contained in this commented sūtra --i.e. the correct perception of what has been said before-- (ukta-sūtra-artha-prāti-pakṣyeṇa), we state (āha):

𑆠𑆠𑇀𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆼 𑆖𑆴𑆠𑇀𑆠𑆩𑆼𑆮𑆳𑆤𑇀𑆠𑆫𑇀𑆩𑆶𑆒𑆵𑆨𑆳𑆮𑆼𑆤 𑆖𑆼𑆠𑆤𑆳𑆥𑆢𑆳𑆣𑇀𑆪𑆳𑆫𑆾𑆲𑆳𑆖𑇀𑆖𑆴𑆠𑆴𑆂 𑇆𑇑𑇓𑇆

तत्परिज्ञाने चित्तमेवान्तर्मुखीभावेन चेतनापदाध्यारोहाच्चितिः ॥१३॥

Tatparijñāne cittamevāntarmukhībhāvena cetanāpadādhyārohāccitiḥ || 13 ||

When this (fact) is known (tat-parijñāne), (it is) only (eva) the citta or individual mind (cittam) (, which,) by Introversion (antar-mukhī-bhāvena) (, becomes) Citi or the Power of Consciousness (again) (citiḥ) due to (its) re-ascending to the State of Cetana or Conscious Being (cetanā-pada-adhyārohāt). || 13 ||

𑆥𑆷𑆫𑇀𑆮𑆱𑆷𑆠𑇀𑆫𑆮𑇀𑆪𑆳𑆒𑇀𑆪𑆳𑆥𑇀𑆫𑆱𑆕𑇀𑆓𑆼𑆤 𑆥𑇀𑆫𑆩𑆼𑆪𑆢𑆸𑆰𑇀𑆛𑇀𑆪𑆳 𑆮𑆴𑆠𑆠𑇀𑆪 𑆮𑇀𑆪𑆳𑆒𑇀𑆪𑆳𑆠𑆥𑇀𑆫𑆳𑆪𑆩𑆼𑆠𑆠𑇀
𑆱𑆷𑆠𑇀𑆫𑆩𑇀 𑇅 𑆯𑆧𑇀𑆢𑆱𑆁𑆓𑆠𑇀𑆪𑆳 𑆠𑆶 𑆃𑆣𑆶𑆤𑆳 𑆮𑇀𑆪𑆳𑆒𑇀𑆪𑆳𑆪𑆠𑆼 𑇅 𑆠𑆱𑇀𑆪𑆳𑆠𑇀𑆩𑆵𑆪𑆱𑇀𑆪
𑆥𑆚𑇀𑆖𑆑𑆸𑆠𑇀𑆪𑆑𑆳𑆫𑆴𑆠𑇀𑆮𑆱𑇀𑆪 𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆼 𑆱𑆠𑆴
𑆃𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆬𑆑𑇀𑆰𑆟𑆑𑆳𑆫𑆟𑆳𑆥𑆓𑆩𑆳𑆠𑇀𑆱𑇀𑆮𑆯𑆑𑇀𑆠𑆴𑆮𑇀𑆪𑆳𑆩𑆾𑆲𑆴𑆠𑆠𑆳𑆤𑆴𑆮𑆸𑆠𑇀𑆠𑆿
𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆬𑆨𑆳𑆠𑇀𑆥𑇀𑆫𑆳𑆑𑇀𑆮𑇀𑆪𑆳𑆒𑇀𑆪𑆳𑆠𑆁 𑆪𑆠𑇀 𑆖𑆴𑆠𑇀𑆠𑆁
𑆠𑆢𑆼𑆮 𑆱𑆁𑆑𑆾𑆖𑆴𑆤𑆵𑆁 𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆠𑆳𑆁 𑆘𑆲𑆠𑇀 𑆃𑆤𑇀𑆠𑆫𑇀𑆩𑆶𑆒𑆵𑆨𑆳𑆮𑆼𑆤
𑆖𑆼𑆠𑆤𑆥𑆢𑆳𑆣𑇀𑆪𑆳𑆫𑆾𑆲𑆳𑆠𑇀𑆓𑇀𑆫𑆳𑆲𑆑𑆨𑆷𑆩𑆴𑆑𑆳𑆑𑇀𑆫𑆩𑆟𑆑𑇀𑆫𑆩𑆼𑆟 𑆱𑆁𑆑𑆾𑆖𑆑𑆬𑆳𑆪𑆳 𑆃𑆥𑆴
𑆮𑆴𑆓𑆬𑆤𑆼𑆤 𑆱𑇀𑆮𑆫𑆷𑆥𑆳𑆥𑆠𑇀𑆠𑇀𑆪𑆳 𑆖𑆴𑆠𑆴𑆫𑇀𑆨𑆮𑆠𑆴 𑇅 𑆱𑇀𑆮𑆳𑆁 𑆖𑆴𑆤𑇀𑆩𑆪𑆵𑆁 𑆥𑆫𑆳𑆁
𑆨𑆷𑆩𑆴𑆩𑆳𑆮𑆴𑆯𑆠𑆵𑆠𑇀𑆪𑆫𑇀𑆡𑆂𑇆

𑆤𑆤𑆶 𑆪𑆢𑆴 𑆥𑆳𑆫𑆩𑆳𑆫𑇀𑆡𑆴𑆑𑆁 𑆖𑆴𑆖𑇀𑆗𑆑𑇀𑆠𑆴𑆥𑆢𑆁 𑆱𑆑𑆬𑆨𑆼𑆢𑆑𑆮𑆬𑆤𑆱𑇀𑆮𑆨𑆳𑆮𑆁
𑆠𑆢𑆱𑇀𑆪 𑆩𑆳𑆪𑆳𑆥𑆢𑆼 𑇁𑆥𑆴 𑆠𑆡𑆳𑆫𑆷𑆥𑆼𑆟 𑆨𑆮𑆴𑆠𑆮𑇀𑆪𑆁 𑆪𑆡𑆳 𑆘𑆬𑆢𑆳𑆖𑇀𑆗𑆳𑆢𑆴𑆠𑆱𑇀𑆪𑆳𑆥𑆴
𑆨𑆳𑆤𑆾𑆂 𑆨𑆳𑆮𑆳𑆮𑆨𑆳𑆱𑆑𑆠𑇀𑆮𑆁 𑆅𑆠𑇀𑆪𑆳𑆯𑆕𑇀𑆑𑇀𑆪𑆳𑆲

पूर्वसूत्रव्याख्याप्रसङ्गेन प्रमेयदृष्ट्या वितत्य व्याख्यातप्रायमेतत्
सूत्रम् । शब्दसंगत्या तु अधुना व्याख्यायते । तस्यात्मीयस्य
पञ्चकृत्यकारित्वस्य परिज्ञाने सति
अपरिज्ञानलक्षणकारणापगमात्स्वशक्तिव्यामोहिततानिवृत्तौ
स्वातन्त्र्यलभात्प्राक्व्याख्यातं यत् चित्तं
तदेव संकोचिनीं बहिर्मुखतां जहत् अन्तर्मुखीभावेन
चेतनपदाध्यारोहात्ग्राहकभूमिकाक्रमणक्रमेण संकोचकलाया अपि
विगलनेन स्वरूपापत्त्या चितिर्भवति । स्वां चिन्मयीं परां
भूमिमाविशतीत्यर्थः॥

ननु यदि पारमार्थिकं चिच्छक्तिपदं सकलभेदकवलनस्वभावं
तदस्य मायापदे ऽपि तथारूपेण भवितव्यं यथा जलदाच्छादितस्यापि
भानोः भावावभासकत्वं इत्याशङ्क्याह

pūrvasūtravyākhyāprasaṅgena prameyadṛṣṭyā vitatya vyākhyātaprāyametat
sūtram | śabdasaṃgatyā tu adhunā vyākhyāyate | tasyātmīyasya
pañcakṛtyakāritvasya parijñāne sati aparijñānalakṣaṇakāraṇāpagamātsvaśaktivyāmohitatānivṛttau svātantryalabhātprākvyākhyātaṃ yat cittaṃ
tadeva saṃkocinīṃ bahirmukhatāṃ jahat antarmukhībhāvena
cetanapadādhyārohātgrāhakabhūmikākramaṇakrameṇa saṃkocakalāyā api
vigalanena svarūpāpattyā citirbhavati | svāṃ cinmayīṃ parāṃ bhūmimāviśatītyarthaḥ ||

nanu yadi pāramārthikaṃ cicchaktipadaṃ sakalabhedakavalanasvabhāvaṃ
tadasya māyāpade 'pi tathārūpeṇa bhavitavyaṃ yathā jaladācchāditasyāpi
bhānoḥ bhāvāvabhāsakatvaṃ ityāśaṅkyāha

The practical meaning (vyākhyāta-prāyam) of this (etat) sūtra (sūtram) has already been explained under the previous one (pūrva-sūtra-vyākhyā-prasaṅgena...vitatya) from the viewpoint of ’perceptible objects’ (prameya-dṛṣṭyā). But (tu) now (adhunā), we will explain (this 13^th Sūtra) (vyākhyāyate) aligned with its exact wording (śabda-saṃgatyā).

In perfect understanding (parijñāne...sati) of one’s (Innate) Ability to perform the Five Acts (pañca-kṛtya-kāritvasya...tasya...ātmīyasya) (, which happens) due to the dissolution of ’the lack of understanding’ (aparijñāna-lakṣaṇa-kāraṇa-apagamāt), the bewilderment caused by one’s Power disappears (svaśakti-vyāmohitatā-nivṛttau) (, and) Freedom is attained (svātantrya-labhāt).

As it is explained under the previous (Sūtra) (prāk-vyākhyātam), only (eva) the citta or individual mind (cittam) is that (tat) which (yat) abandones (jahat) delusional (saṃkocinīm) extroversion (bahir-mukhatām), (and) becomes introverted (antar-mukhī-bhāvena) in a gradual ascending to the State of the Cetana or the Conscious Universal Being (that is) the Stage of the Supreme Perceiver (cetana-pada-ādhyārohāt)... (grāhaka-bhūmikā-kramaṇa-krameṇa). By also (api) leaving behind (vigalanena) the aspect (called) ’contraction’ (saṃkoca-kalāyā), (and) merging with its Essential Nature (svarūpa-āpattyā), (it) becomes (bhavati) Citi or Consciousness (citi).

(In summary,) one’s (svām) Supreme (parām) Stage (bhūmim) is composed of Consciousness (cit-mayīm) (, and individual mind) enters and dissolves (within That) (āviśati). This is the meaning (iti...arthaḥ).

An objection (nanu):

If (yadi) Supreme Truth (pāramārthikam) devours all differences according to Its very nature (sakala-bheda-kavalana-svabhāvam) (, since Supreme Truth is) the State of the Power of Consciousness (cit-śakti-padam), then (tathā-rūpeṇa) it happens (bhavitavyam) even (api) on the stage of Māyā or duality (māyā-pade), just as (yathā) the Sun (shines and sheds light on objects) (bhānoḥ) even (api) when it is covered by clouds (jalada-ācchāditasya). Having seen such objection (iti)... (āśaṅkya), we state (āha):

𑆖𑆴𑆠𑆴𑆮𑆲𑇀𑆤𑆴𑆫𑆮𑆫𑆾𑆲𑆥𑆢𑆼 𑆗𑆤𑇀𑆤𑆾𑇁𑆥𑆴 𑆩𑆳𑆠𑇀𑆫𑆪𑆳 𑆩𑆼𑆪𑆼𑆤𑇀𑆣𑆤𑆁 𑆥𑇀𑆬𑆶𑆰𑇀𑆪𑆠𑆴 𑇆𑇑𑇔𑇆

चितिवह्निरवरोहपदे छन्नोऽपि मात्रया मेयेन्धनं प्लुष्यति ॥१४॥

Citivahniravarohapade channo'pi mātrayā meyendhanaṃ pluṣyati || 14 ||

Though (api) the Fire of Consciousness (citi-vahniḥ) is covered (by Māyā) (channaḥ) in (such) a descended condition (of individuality, It) (avaroha-pade) partly (mātrayā) burns --i.e. making one with one’s own Self-- (pluṣyati) the fuel of objects (meya-indhanam). || 14 ||

𑆖𑆴𑆠𑆴𑆫𑆼𑆮 𑆮𑆴𑆯𑇀𑆮𑆓𑇀𑆫𑆱𑆤𑆯𑆵𑆬𑆠𑇀𑆮𑆳𑆢𑇀𑆮𑆲𑇀𑆤𑆴𑆂 𑇅 𑆃𑆱𑆿 𑆍𑆮 𑆃𑆮𑆫𑆾𑆲𑆥𑆢𑆼
𑆩𑆳𑆪𑆳𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆠𑆳𑆪𑆳𑆁 𑆗𑆤𑇀𑆤𑆾 𑇁𑆥𑆴 𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆳𑆢𑆳𑆖𑇀𑆗𑆳𑆢𑆴𑆠𑆱𑇀𑆮𑆨𑆳𑆮𑆾 𑇁𑆥𑆴
𑆨𑆷𑆫𑆴𑆨𑆷𑆠𑆴𑆗𑆤𑇀𑆤𑆳𑆓𑇀𑆤𑆴𑆮𑆤𑇀𑆩𑆳𑆠𑇀𑆫𑆪𑆳 𑆃𑆁𑆯𑆼𑆤 𑆤𑆵𑆬𑆥𑆵𑆠𑆳𑆢𑆴𑆥𑇀𑆫𑆩𑆼𑆪𑆼𑆤𑇀𑆣𑆤𑆁 𑆥𑇀𑆬𑆶𑆰𑇀𑆪𑆠𑆴
𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆱𑆳𑆠𑇀𑆑𑆫𑆾𑆠𑆴 𑇅 𑆩𑆳𑆠𑇀𑆫𑆳𑆥𑆢𑆱𑇀𑆪𑆼𑆢𑆩𑆳𑆑𑆷𑆠𑆁 𑆪𑆠𑇀𑆑𑆮𑆬𑆪𑆤𑇀𑆤𑆥𑆴 𑆱𑆳𑆫𑇀𑆮𑆳𑆠𑇀𑆩𑇀𑆪𑆼𑆤 𑆤
𑆓𑇀𑆫𑆱𑆠𑆼 𑆃𑆥𑆴 𑆠𑆶 𑆃𑆁𑆯𑆼𑆤 𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆳𑆠𑇀𑆩𑆤𑆳 𑆇𑆠𑇀𑆡𑆳𑆥𑆪𑆠𑆴  𑇅
𑆓𑇀𑆫𑆳𑆱𑆑𑆠𑇀𑆮𑆁 𑆖 𑆱𑆫𑇀𑆮𑆥𑇀𑆫𑆩𑆳𑆠𑆹𑆟𑆳𑆁 𑆱𑇀𑆮𑆳𑆤𑆶𑆨𑆮𑆠 𑆍𑆮 𑆱𑆴𑆢𑇀𑆣𑆩𑇀 𑇅 𑆪𑆢𑆶𑆑𑇀𑆠𑆁
𑆯𑇀𑆫𑆵𑆩𑆢𑆶𑆠𑇀𑆥𑆬𑆢𑆼𑆮𑆥𑆳𑆢𑆽𑆂 𑆤𑆴𑆘𑆱𑇀𑆠𑆾𑆠𑇀𑆫𑆼𑆰𑆶

𑆮𑆫𑇀𑆠𑆤𑇀𑆠𑆼 𑆘𑆤𑇀𑆠𑆮𑆾 𑇁𑆯𑆼𑆰𑆳 𑆃𑆥𑆴 𑆧𑇀𑆫𑆲𑇀𑆩𑆼𑆤𑇀𑆢𑇀𑆫𑆮𑆴𑆰𑇀𑆟𑆮𑆂  𑇅
𑆓𑇀𑆫𑆱𑆩𑆳𑆤𑆳𑆱𑇀𑆠𑆠𑆾 𑆮𑆤𑇀𑆢𑆼 𑆢𑆼𑆮 𑆮𑆴𑆯𑇀𑆮𑆁 𑆨𑆮𑆤𑇀𑆩𑆪𑆩𑇀 𑇆𑆅𑆠𑆴𑇆

𑆪𑆢𑆳 𑆥𑆶𑆤𑆂 𑆑𑆫𑆟𑆼𑆯𑇀𑆮𑆫𑆵𑆥𑇀𑆫𑆱𑆫𑆱𑆁𑆑𑆾𑆖𑆁 𑆱𑆁𑆥𑆳𑆢𑇀𑆪
𑆱𑆫𑇀𑆓𑆱𑆁𑆲𑆳𑆫𑆑𑇀𑆫𑆩𑆥𑆫𑆴𑆯𑆵𑆬𑆤𑆪𑆶𑆑𑇀𑆠𑆴𑆁 𑆄𑆮𑆴𑆯𑆠𑆴 𑆠𑆢𑆳

चितिरेव विश्वग्रसनशीलत्वाद्वह्निः । असौ एव अवरोहपदे
मायाप्रमातृतायां छन्नो ऽपि स्वातन्त्र्यादाच्छादितस्वभावो ऽपि
भूरिभूतिछन्नाग्निवन्मात्रया अंशेन नीलपीतादिप्रमेयेन्धनं प्लुष्यति
स्वात्मसात्करोति । मात्रापदस्येदमाकूतं यत्कवलयन्नपि सार्वात्म्येन न
ग्रसते अपि तु अंशेन संस्कारात्मना उत्थापयति  ।
ग्रासकत्वं च सर्वप्रमातॄणां स्वानुभवत एव सिद्धम् । यदुक्तं
श्रीमदुत्पलदेवपादैः निजस्तोत्रेषु

वर्तन्ते जन्तवो ऽशेषा अपि ब्रह्मेन्द्रविष्णवः  ।
ग्रसमानास्ततो वन्दे देव विश्वं भवन्मयम् ॥इति॥

यदा पुनः करणेश्वरीप्रसरसंकोचं संपाद्य
सर्गसंहारक्रमपरिशीलनयुक्तिं आविशति तदा

citireva viśvagrasanaśīlatvādvahniḥ | asau eva avarohapade
māyāpramātṛtāyāṃ channo 'pi svātantryādācchāditasvabhāvo 'pi
bhūribhūtichannāgnivanmātrayā aṃśena nīlapītādiprameyendhanaṃ pluṣyati
svātmasātkaroti | mātrāpadasyedamākūtaṃ yatkavalayannapi sārvātmyena na
grasate api tu aṃśena saṃskārātmanā utthāpayati  |
grāsakatvaṃ ca sarvapramātṝṇāṃ svānubhavata eva siddham | yaduktaṃ
śrīmadutpaladevapādaiḥ nijastotreṣu

vartante jantavo 'śeṣā api brahmendraviṣṇavaḥ  |
grasamānāstato vande deva viśvaṃ bhavanmayam || iti ||

yadā punaḥ karaṇeśvarīprasarasaṃkocaṃ saṃpādya
sargasaṃhārakramapariśīlanayuktiṃ āviśati tadā

’Citi’ (in the Sūtra) (citiḥ) is (eva) ’Vahni’ or ’Fire’ (vahniḥ) because (It naturally) consumes the universe (viśva-grasana-śīlatvāt). Even after descending (avaroha-pade) onto the stage of the perceiver of Māyā or duality (māyā-pramātṛtāyām), thus having its Essential Nature veiled (ācchādita-svabhāvaḥ...channaḥ...api) as if a fire were covered by a substantial amount of ashes (bhūri-bhūti-channa-agnivat), It (asau)... (eva) continues to burn (pluṣyati) the fuel of perceptible objects like blue, yellow, etc. (nīla-pīta-ādi-prameya-indhanam) due to Its Freedom (svātantryāt). (In doing so, It) assimilates objects into (Itself in full unity) (svātmasāt...karoti).

The word ’mātrā’ or ’part’ is used (in the Sūtra) (mātrā-padasya) with the following intention (idam)... (ākūtam)... (yat): Though (api) (objects) are consumed (kavalayan)... (grasate), but only (api) partly (aṃśena), not (na) entirely (sārva-ātmyena); since (tu) they will re-emerge (utthāpayati) due to saṃskāra-s (saṃskāra-ātmanā). Furthermore (ca), (such) consuming ability (grāsakatvam) is (inherent) in everyone (sarva-pramātṝṇām); (and) one should recognize (siddham) this (fact) only (eva) through own’s perceptual activities (svānubhavataḥ).

As it is said (yat-uktam) by Blessed Utpaladeva (śrīmat-utpaladeva-pādaiḥ) in his hymns (nija-stotreṣu):

„All (aśeṣāḥ…api) the limited beings (jantavaḥ) and the gods like Brahmā, Indra and Viṣṇu (brahmā-indra-viṣṇavaḥ) are (vartante) consuming (the objects of perception) (grasamānāḥ), so (tataḥ) I praise (vande) the world (viśvam) oh Lord (deva)! As it is made of You (bhavat-mayam...iti).”

/Śivastotrāvalī 20.17/

But (punaḥ) when (yadā) (the yogī) accomplishes (saṃpādya) the ’prasara’ or ’shining forth’ and ’saṃkoca’ or ’withdrawing’ of the sense-powers (karaṇeśvarī-prasara-saṃkocam), (and consequently) takes possession (āviśati) of the method of the proper application of ’sarga’ or ’manifestation’ and ’saṃhāra’ or ’dissolution’ (sarga-saṃhāra-krama-pariśīlana-yuktim), then (tadā):

𑆧𑆬𑆬𑆳𑆨𑆼 𑆮𑆴𑆯𑇀𑆮𑆩𑆳𑆠𑇀𑆩𑆱𑆳𑆠𑇀𑆑𑆫𑆾𑆠𑆴 𑇆𑇑𑇕𑇆

बललाभे विश्वमात्मसात्करोति ॥१५॥

Balalābhe viśvamātmasātkaroti || 15 ||

In the obtainment of Bala or Śakti (bala-lābhe), (the yogī) assimilates the universe (into his own nature) (viśvam...ātmasāt...karoti). || 15 ||

𑆖𑆴𑆠𑆴𑆫𑆼𑆮 𑆢𑆼𑆲𑆥𑇀𑆫𑆳𑆟𑆳𑆢𑇀𑆪𑆳𑆖𑇀𑆗𑆳𑆢𑆤𑆤𑆴𑆩𑆘𑇀𑆘𑆤𑆼𑆤 𑆱𑇀𑆮𑆫𑆷𑆥𑆩𑆶𑆤𑇀𑆩𑆓𑇀𑆤𑆠𑇀𑆮𑆼𑆤
𑆱𑇀𑆦𑆳𑆫𑆪𑆤𑇀𑆠𑆵 𑆧𑆬𑆩𑇀 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆩𑇀

𑆠𑆢𑆳𑆑𑇀𑆫𑆩𑇀𑆪 𑆧𑆬𑆁 𑆩𑆤𑇀𑆠𑇀𑆫𑆳𑆂 ..... 𑇅 𑆅𑆠𑆴  𑇅

𑆍𑆮𑆁 𑆖 𑆧𑆬𑆬𑆳𑆨𑆼 𑆇𑆤𑇀𑆩𑆓𑇀𑆤𑆱𑇀𑆮𑆫𑆷𑆥𑆳𑆯𑇀𑆫𑆪𑆟𑆼 𑆑𑇀𑆰𑆴𑆠𑇀𑆪𑆳𑆢𑆴𑆱𑆢𑆳𑆯𑆴𑆮𑆳𑆤𑇀𑆠𑆁 𑆮𑆴𑆯𑇀𑆮𑆁
𑆄𑆠𑇀𑆩𑆱𑆳𑆠𑇀𑆑𑆫𑆾𑆠𑆴 𑆱𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆳𑆨𑆼𑆢𑆼𑆤 𑆤𑆴𑆫𑇀𑆨𑆳𑆱𑆪𑆠𑆴  𑇅
𑆠𑆢𑆶𑆑𑇀𑆠𑆁 𑆥𑆷𑆫𑇀𑆮𑆓𑆶𑆫𑆶𑆨𑆴𑆂 𑆱𑇀𑆮𑆨𑆳𑆰𑆳𑆩𑆪𑆼𑆰𑆶 𑆑𑇀𑆫𑆩𑆱𑆷𑆠𑇀𑆫𑆼𑆰𑆶

𑆪𑆡𑆳 𑆮𑆲𑇀𑆤𑆴𑆫𑆶𑆢𑇀𑆧𑆾𑆣𑆴𑆠𑆾 𑆢𑆳𑆲𑇀𑆪𑆁 𑆢𑆲𑆠𑆴 𑆠𑆡𑆳 𑆮𑆴𑆰𑆪𑆥𑆳𑆯𑆳𑆤𑇀𑆨𑆑𑇀𑆰𑆪𑆼𑆠𑇀 𑇅 𑆅𑆠𑆴  𑇅

𑆤 𑆖𑆽𑆮𑆁 𑆮𑆑𑇀𑆠𑆮𑇀𑆪𑆁 𑆮𑆴𑆯𑇀𑆮𑆳𑆠𑇀𑆩𑆱𑆳𑆠𑇀𑆑𑆳𑆫𑆫𑆷𑆥𑆳 𑆱𑆩𑆳𑆮𑆼𑆯𑆨𑆷𑆂 𑆑𑆳𑆢𑆳𑆖𑆴𑆠𑇀𑆑𑆵  𑇅
𑆑𑆡𑆁 𑆇𑆥𑆳𑆢𑆼𑆪𑆳 𑆅𑆪𑆁 𑆱𑇀𑆪𑆳𑆢𑆴𑆠𑆴 𑆪𑆠𑆾 𑆢𑆼𑆲𑆳𑆢𑇀𑆪𑆶𑆤𑇀𑆩𑆘𑇀𑆘𑆤𑆤𑆴𑆩𑆘𑇀𑆘𑆤𑆮𑆯𑆼𑆤 𑆅𑆪𑆁
𑆃𑆱𑇀𑆪𑆳𑆂 𑆑𑆳𑆢𑆳𑆖𑆴𑆠𑇀𑆑𑆠𑇀𑆮𑆩𑆴𑆮 𑆄𑆨𑆳𑆠𑆴 𑇅 𑆮𑆱𑇀𑆠𑆶𑆠𑆱𑇀𑆠𑆶
𑆖𑆴𑆠𑆴𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆳𑆮𑆨𑆳𑆱𑆴𑆠𑆢𑆼𑆲𑆳𑆢𑇀𑆪𑆶𑆤𑇀𑆩𑆘𑇀𑆘𑆤𑆳𑆢𑆼𑆮 𑆑𑆳𑆢𑆳𑆖𑆴𑆠𑇀𑆑𑆠𑇀𑆮𑆩𑇀  𑇅
𑆍𑆰𑆳 𑆠𑆶 𑆱𑆢𑆽𑆮 𑆥𑇀𑆫𑆑𑆳𑆯𑆩𑆳𑆤𑆳 𑇅 𑆃𑆤𑇀𑆪𑆡𑆳𑆠𑆢𑇀𑆢𑆼𑆲𑆳𑆢𑇀𑆪𑆥𑆴 𑆤 𑆥𑇀𑆫𑆑𑆳𑆯𑆼𑆠  𑇅
𑆃𑆠 𑆍𑆮 𑆢𑆼𑆲𑆳𑆢𑆴𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆠𑆳𑆨𑆴𑆩𑆳𑆤𑆤𑆴𑆩𑆘𑇀𑆘𑆤𑆳𑆪 𑆃𑆨𑇀𑆪𑆳𑆱𑆂 𑇅 𑆤 𑆠𑆶
𑆱𑆢𑆳𑆥𑇀𑆫𑆡𑆩𑆳𑆤𑆠𑆳𑆱𑆳𑆫𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆠𑆳𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑇀𑆪𑆫𑇀𑆡𑆩𑆴𑆠𑆴 𑆯𑇀𑆫𑆵𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆑𑆳𑆫𑆳𑆂𑇆

𑆍𑆮𑆁 𑆖

चितिरेव देहप्राणाद्याच्छादननिमज्जनेन स्वरूपमुन्मग्नत्वेन
स्फारयन्ती बलम् । यथोक्तम्

तदाक्रम्य बलं मन्त्राः ..... । इति  ।

एवं च बललाभे उन्मग्नस्वरूपाश्रयणे क्षित्यादिसदाशिवान्तं विश्वं
आत्मसात्करोति स्वस्वरूपाभेदेन निर्भासयति  ।
तदुक्तं पूर्वगुरुभिः स्वभाषामयेषु क्रमसूत्रेषु

यथा वह्निरुद्बोधितो दाह्यं दहति तथा विषयपाशान्भक्षयेत् । इति  ।

न चैवं वक्तव्यं विश्वात्मसात्काररूपा समावेशभूः कादाचित्की  ।
कथं उपादेया इयं स्यादिति यतो देहाद्युन्मज्जननिमज्जनवशेन इयं
अस्याः कादाचित्कत्वमिव आभाति । वस्तुतस्तु
चितिस्वातन्त्र्यावभासितदेहाद्युन्मज्जनादेव कादाचित्कत्वम्  ।
एषा तु सदैव प्रकाशमाना । अन्यथातद्देहाद्यपि न प्रकाशेत  ।
अत एव देहादिप्रमातृताभिमाननिमज्जनाय अभ्यासः । न तु
सदाप्रथमानतासारप्रमातृताप्राप्त्यर्थमिति श्रीप्रत्यभिज्ञाकाराः॥

एवं च

citireva dehaprāṇādyācchādananimajjanena svarūpamunmagnatvena
sphārayantī balam | yathoktam

tadākramya balaṃ mantrāḥ ..... | iti  |

evaṃ ca balalābhe unmagnasvarūpāśrayaṇe kṣityādisadāśivāntaṃ viśvaṃ
ātmasātkaroti svasvarūpābhedena nirbhāsayati  |
taduktaṃ pūrvagurubhiḥ svabhāṣāmayeṣu kramasūtreṣu

yathā vahnirudbodhito dāhyaṃ dahati tathā viṣayapāśānbhakṣayet | iti  |

na caivaṃ vaktavyaṃ viśvātmasātkārarūpā samāveśabhūḥ kādācitkī  |
kathaṃ upādeyā iyaṃ syāditi yato dehādyunmajjananimajjanavaśena iyaṃ
asyāḥ kādācitkatvamiva ābhāti | vastutastu
citisvātantryāvabhāsitadehādyunmajjanādeva kādācitkatvam  |
eṣā tu sadaiva prakāśamānā | anyathātaddehādyapi na prakāśeta  |
ata eva dehādipramātṛtābhimānanimajjanāya abhyāsaḥ | na tu
sadāprathamānatāsārapramātṛtāprāptyarthamiti śrīpratyabhijñākārāḥ ||

evaṃ ca

(Since) Citi (citiḥ...eva) manifests (sphārayantī) (Her) Essential Nature (svarūpam) in (Her) Emergence (unmagnatvena) by means of submerging --i.e. dissolving-- the coverings like body, vital energy, etc. (deha-prāṇa-ādi-ācchādana-nimajjanena), (She is also nominated as) ’Bala’ or ’Power’ (balam).

As it is said (yathā-uktam):

„...after holding (ākramya) That (tat) Power (balam), the Mantra-s (mantrāḥ...iti)...”

/Spandakārikā-s 2.1a/

Thus (evam...ca), upon attaining that Power or Bala (bala-lābhe), wherein the (yogī) engages with the Emergence of his Essential Nature (unmagna-svarūpa-āśrayaṇe), (he) manifests (nirbhāsayati) the whole universe (viśvam) from the earth element to Sadāśiva (kṣiti-ādi-sadāśiva-antam) in complete unity with his True Nature (sva-sva-rūpa-ābhedena), (perfectly) assimilating it (ātmasāt-karoti).

In their own language (svabhāṣāmayeṣu), this is said (tat-uktam) by the ancient guru-s (pūrva-gurubhiḥ) in the Kramasūtra-s (krama-sūtreṣu):

„Just as (yathā) fire (vahniḥ) when ignited (udbodhitaḥ) burns (dahati) the inflammable (dāhyam); in the same way (tathā) (, the yogī) must consume (bhakṣayet) the deluding objects (viṣaya-pāśān).”

It is inaccurate (na ca evam) to state (vaktavyam) that 'The Assimilation of the universe (which happens by) Samāveśa, or Absorption into one’s True Nature’ (viśva-ātmasāt-kāra-rūpā...samāveśabhūḥ), is impermanent (kādācitkī).

How (katham) can we accept (upādeyā) this (iyam...syāt)? Since (yataḥ) this (iyam) (Assimilating Nature) of Citi (asyāḥ) seems to be transient (kādācitkatvam...iva...ābhāti) on account of the disappearance and reappearance of the body, etc. (deha-ādi-unmajjana-nimajjana-vaśena).

But (tu) in real sense (vastutaḥ), it is temporary or occasional (kādācitkatvam) only (eva) because of the appearance of the body, etc. (which) are manifested by the Freedom of Citi (citi-svātantrya-avabhāsita-deha-ādi-unmajjanāt). Thus (tu), this (Assimilating Nature of Citi) (eṣā) is eternal (sadā...eva) and shines constantly (prakāśamānā).

Otherwise (anyathā), not (na) even the body, etc. (tat...deha-ādi...api) would appear (at all) (prakāśeta).

Therefore (ataḥ...eva), abhyāsa or spiritual practice (abhyāsaḥ) is to be performed in order to remove false identification with the perceiver of the body, etc. (deha-ādi-pramātṛtā-abhimāna-nimajjanāya)...but (tu) not (na) to attain the State of the Supreme Perceiver --i.e. Consciousness-- (, since It is) constantly present (sadā-prathamānatā-sāra-pramātṛtā-prāpti-artham).

This is (iti) what the author of the Īśvarapratyabhijñākārikā --i.e. Utpaladeva-- (teaches) (śrī-pratyabhijñākārāḥ).

Consequently, (we state) (evam...ca):

𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆬𑆳𑆨𑆼 𑆢𑆼𑆲𑆳𑆢𑆴𑆰𑆶 𑆖𑆼𑆠𑇀𑆪𑆩𑆳𑆤𑆼𑆰𑇀𑆮𑆥𑆴  𑇅
𑆖𑆴𑆢𑆽𑆑𑆳𑆠𑇀𑆩𑇀𑆪𑆥𑇀𑆫𑆠𑆴𑆥𑆠𑇀𑆠𑆴𑆢𑆳𑆫𑇀𑆞𑇀𑆪𑆁 𑆘𑆵𑆮𑆤𑇀𑆩𑆶𑆑𑇀𑆠𑆴𑆂 𑇆𑇑𑇖𑇆

चिदानन्दलाभे देहादिषु चेत्यमानेष्वपि  ।
चिदैकात्म्यप्रतिपत्तिदार्ढ्यं जीवन्मुक्तिः ॥१६॥

Cidānandalābhe dehādiṣu cetyamāneṣvapi  |
Cidaikātmyapratipattidārḍhyaṃ jīvanmuktiḥ || 16 ||

When the Firm Perception of the Unitary Nature Consciousness (shines) (cit-aikātmya-prati-patti-dārḍhyam) in the Attainment of the Bliss of Consciousness (cit-ānanda-lābhe) even (api) during the existence of objects (cetyamāneṣu) like body, etc. (deha-ādiṣu), (that is) Liberation in life (jīvat-muktiḥ). || 16 ||

𑆮𑆴𑆯𑇀𑆮𑆳𑆠𑇀𑆩𑆱𑆳𑆠𑇀𑆑𑆳𑆫𑆳𑆠𑇀𑆩𑆤𑆴 𑆱𑆩𑆳𑆮𑆼𑆯𑆫𑆷𑆥𑆼 𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆼 𑆬𑆧𑇀𑆣𑆼 𑆮𑇀𑆪𑆶𑆠𑇀𑆡𑆳𑆤𑆢𑆯𑆳𑆪𑆳𑆁
𑆢𑆬𑆑𑆬𑇀𑆥𑆠𑆪𑆳 𑆢𑆼𑆲𑆥𑇀𑆫𑆳𑆟𑆤𑆵𑆬𑆱𑆶𑆒𑆳𑆢𑆴𑆰𑆶 𑆄𑆨𑆳𑆱𑆩𑆳𑆤𑆼𑆰𑇀𑆮𑆥𑆴 𑆪𑆠𑇀
𑆱𑆩𑆳𑆮𑆼𑆯𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆧𑆬𑆳𑆠𑇀𑆥𑇀𑆫𑆠𑆴𑆥𑆳𑆢𑆪𑆴𑆰𑇀𑆪𑆩𑆳𑆟𑆪𑆶𑆑𑇀𑆠𑆴𑆑𑇀𑆫𑆩𑆾𑆥𑆧𑆸𑆁𑆲𑆴𑆠𑆳𑆠𑇀
𑆖𑆴𑆢𑆽𑆑𑆳𑆠𑇀𑆩𑇀𑆪𑆥𑇀𑆫𑆠𑆴𑆥𑆠𑇀𑆠𑆴𑆢𑆳𑆫𑇀𑆞𑇀𑆪𑆩𑇀  𑇅
𑆃𑆮𑆴𑆖𑆬𑆳 𑆖𑆴𑆢𑆼𑆑𑆠𑇀𑆮𑆥𑇀𑆫𑆡𑆳 𑆱𑆽𑆮 𑆘𑆵𑆮𑆤𑇀𑆩𑆶𑆑𑇀𑆠𑆴𑆂 𑆘𑆵𑆮𑆠𑆂 𑆥𑇀𑆫𑆳𑆟𑆳𑆤𑇀 𑆃𑆥𑆴 𑆣𑆳𑆫𑆪𑆠𑆾 𑆩𑆶𑆑𑇀𑆠𑆴𑆂
𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆠𑆤𑆴𑆘𑆱𑇀𑆮𑆫𑆷𑆥𑆮𑆴𑆢𑇀𑆫𑆳𑆮𑆴𑆠𑆳𑆯𑆼𑆰𑆥𑆳𑆯𑆫𑆳𑆯𑆴𑆠𑇀𑆮𑆳𑆠𑇀  𑇅
𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆱𑇀𑆥𑆤𑇀𑆢𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆼

 𑆅𑆠𑆴 𑆮𑆳 𑆪𑆱𑇀𑆪 𑆱𑆁𑆮𑆴𑆠𑇀𑆠𑆴𑆂 𑆑𑇀𑆫𑆵𑆝𑆳𑆠𑇀𑆮𑆼𑆤𑆳𑆒𑆴𑆬𑆁 𑆘𑆓𑆠𑇀  𑇅
𑆱 𑆥𑆯𑇀𑆪𑆤𑇀𑆱𑆠𑆠𑆁 𑆪𑆶𑆑𑇀𑆠𑆾 𑆘𑆵𑆮𑆤𑇀𑆩𑆶𑆑𑇀𑆠𑆾 𑆤 𑆱𑆁𑆯𑆪𑆂 𑇆𑆅𑆠𑆴𑇆

𑆃𑆡 𑆑𑆡𑆁 𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆬𑆳𑆨𑆾 𑆨𑆮𑆠𑆴 𑆅𑆠𑇀𑆪𑆳𑆲

विश्वात्मसात्कारात्मनि समावेशरूपे चिदानन्दे लब्धे व्युत्थानदशायां
दलकल्पतया देहप्राणनीलसुखादिषु आभासमानेष्वपि यत्
समावेशसंस्कारबलात्प्रतिपादयिष्यमाणयुक्तिक्रमोपबृंहितात्
चिदैकात्म्यप्रतिपत्तिदार्ढ्यम्  ।
अविचला चिदेकत्वप्रथा सैव जीवन्मुक्तिः जीवतः प्राणान् अपि धारयतो मुक्तिः
प्रत्यभिज्ञातनिजस्वरूपविद्राविताशेषपाशराशित्वात्  ।
यथोक्तं स्पन्दशास्त्रे

 इति वा यस्य संवित्तिः क्रीडात्वेनाखिलं जगत्  ।
स पश्यन्सततं युक्तो जीवन्मुक्तो न संशयः ॥इति॥

अथ कथं चिदानन्दलाभो भवति इत्याह

viśvātmasātkārātmani samāveśarūpe cidānande labdhe vyutthānadaśāyāṃ
dalakalpatayā dehaprāṇanīlasukhādiṣu ābhāsamāneṣvapi yat
samāveśasaṃskārabalātpratipādayiṣyamāṇayuktikramopabṛṃhitāt
cidaikātmyapratipattidārḍhyam  |
avicalā cidekatvaprathā saiva jīvanmuktiḥ jīvataḥ prāṇān api dhārayato muktiḥ pratyabhijñātanijasvarūpavidrāvitāśeṣapāśarāśitvāt  |
yathoktaṃ spandaśāstre

 iti vā yasya saṃvittiḥ krīḍātvenākhilaṃ jagat  |
sa paśyansatataṃ yukto jīvanmukto na saṃśayaḥ | | iti ||

atha kathaṃ cidānandalābho bhavati ityāha

When the Bliss of Consciousness (cit-ānande) is realized (labdhe) through Samāveśa (samāveśarūpe) by assimilating the universe (into one’s Nature) (viśva-ātmasātkāra-ātmani) even (api) in vyutthāna or ordinary state (vyutthāna-daśāyām) (, in which) the body, vital energy, blue or pleasure (deha-prāṇa-nīla-sukhādiṣu) are experienced (ābhāsamāneṣu) as distinct parts (dala-kalpatayā); (then,) due to the Power of the impressions left behind by Samāveśa (samāveśa-saṃskāra-balāt), Stability in the Perception of the Unitary or All-encompassing Nature of Consciousness (is also realized) (cidaikātmya-pratipatti-dārḍhyam), which (yat) (Stability) is fortified by a series of methods that will be elucidated subsequently (pratipādayiṣyamāṇa-yukti-krama-upabṛṃhitāt).

The Firm (avicalā) Perception of the Unitary Nature of Consciousness (cit-ekatva-prathā) is nothing but (saḥ...eva) ’Jīvanmukti’ or ’Liberation in life’ (jīvanmuktiḥ).

(And Jīvanmukti is) ’Mukti’ or ’Liberation’ (muktiḥ) of the ’jīva’ (jīvataḥ) or someone who still (api) holds (dhārayataḥ) vital energies (prāṇān). (It occurs) when all limitations are dissolved due to the Recognition of one’s True Nature (pratyabhijñāta-nija-svarūpa-vidrāvita-aśeṣa-pāśarāśitvāt).

As it is said (yathā-uktam) in the Spandakārikā-s (spanda-śāstre):

„Or in other words (iti…vā), someone (saḥ) whose (yasya) Consciousness (saṃvittiḥ) always (satatam) sees (paśyan) the whole (akhilam) universe (jagat) as Divine Play (krīḍātvena) is united (with Spanda or the Self, and) (yuktaḥ) (is) Liberated while living (jīvat-muktaḥ), there is no (na) doubt (about this) (saṃśayaḥ...iti). || ”

/Spandakārikā-s 2.5/

Now (atha), „how (katham) the Bliss of Consciousness is attained (cit-ānanda-lābhaḥ...bhavati...iti)?” (To answer this,) we state (āha):

𑆩𑆣𑇀𑆪𑆮𑆴𑆑𑆳𑆱𑆳𑆖𑇀𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆬𑆳𑆨𑆂 𑇆𑇑𑇗𑇆

मध्यविकासाच्चिदानन्दलाभः ॥१७॥

Madhyavikāsāccidānandalābhaḥ || 17 ||

The Attainment of the Bliss of Consciousness (shines forth) (cit-ānanda-lābhaḥ) due to the Expansion of the Center (madhya-vikāsāt). || 17 ||

𑆱𑆫𑇀𑆮𑆳𑆤𑇀𑆠𑆫𑆠𑆩𑆠𑇀𑆮𑆼𑆤 𑆮𑆫𑇀𑆠𑆩𑆳𑆤𑆠𑇀𑆮𑆳𑆠𑇀𑆠𑆢𑇀𑆨𑆴𑆠𑇀𑆠𑆴𑆬𑆓𑇀𑆤𑆠𑆳𑆁 𑆮𑆴𑆤𑆳 𑆖 𑆑𑆱𑇀𑆪𑆖𑆴𑆢𑆥𑆴
𑆱𑇀𑆮𑆫𑆷𑆥𑆳𑆤𑆶𑆥𑆥𑆠𑇀𑆠𑆼𑆂 𑆱𑆁𑆮𑆴𑆢𑆼𑆮 𑆨𑆓𑆮𑆠𑆵 𑆩𑆣𑇀𑆪𑆩𑇀 𑇅 𑆱𑆳 𑆠𑆶 𑆩𑆳𑆪𑆳𑆢𑆯𑆳𑆪𑆳𑆁
𑆠𑆡𑆳𑆨𑆷𑆠𑆳𑆥𑆴 𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆓𑆷𑆲𑆪𑆴𑆠𑇀𑆮𑆳 𑆥𑇀𑆫𑆳𑆑𑇀𑆱𑆁𑆮𑆴𑆠𑇀 𑆥𑇀𑆫𑆳𑆟𑆼 𑆥𑆫𑆴𑆟𑆠𑆳 𑆅𑆠𑆴 𑆤𑆵𑆠𑇀𑆪𑆳
𑆥𑇀𑆫𑆳𑆟𑆯𑆑𑇀𑆠𑆴𑆨𑆷𑆩𑆴𑆁 𑆱𑇀𑆮𑆵𑆑𑆸𑆠𑇀𑆪 𑆃𑆮𑆫𑆾𑆲𑆑𑇀𑆫𑆩𑆼𑆟 𑆧𑆶𑆢𑇀𑆣𑆴𑆢𑆼𑆲𑆳𑆢𑆴𑆨𑆶𑆮𑆩𑆣𑆴𑆯𑆪𑆳𑆤𑆳
𑆤𑆳𑆝𑆵𑆱𑆲𑆱𑇀𑆫𑆱𑆫𑆟𑆴𑆩𑆤𑆶𑆱𑆸𑆠𑆳  𑇅
𑆠𑆠𑇀𑆫𑆳𑆥𑆴 𑆖 𑆥𑆬𑆳𑆯𑆥𑆫𑇀𑆟𑆩𑆣𑇀𑆪𑆯𑆳𑆒𑆳𑆤𑇀𑆪𑆳𑆪𑆼𑆤 𑆱𑆳 𑆧𑇀𑆫𑆲𑇀𑆩𑆫𑆤𑇀𑆣𑇀𑆫𑆳𑆢𑆣𑆾𑆮𑆑𑇀𑆠𑇀𑆫𑆥𑆫𑇀𑆪𑆤𑇀𑆠𑆁
𑆥𑇀𑆫𑆳𑆟𑆯𑆑𑇀𑆠𑆴𑆧𑇀𑆫𑆲𑇀𑆩𑆳𑆯𑇀𑆫𑆪𑆩𑆣𑇀𑆪𑆩𑆤𑆳𑆝𑆵𑆫𑆷𑆥𑆠𑆪𑆳
𑆥𑇀𑆫𑆳𑆣𑆳𑆤𑇀𑆪𑆼𑆤 𑆱𑇀𑆡𑆴𑆠𑆳 𑇅 𑆠𑆠 𑆍𑆮 𑆱𑆫𑇀𑆮𑆮𑆸𑆠𑇀𑆠𑆵𑆤𑆳𑆩𑆶𑆢𑆪𑆳𑆠𑇀𑆠𑆠𑇀𑆫𑆽𑆮 𑆖 𑆮𑆴𑆯𑇀𑆫𑆳𑆩𑆳𑆠𑇀  𑇅
𑆍𑆮𑆁𑆨𑆷𑆠𑆳𑆥𑇀𑆪𑆼𑆰𑆳 𑆥𑆯𑆷𑆤𑆳𑆁 𑆤𑆴𑆩𑆵𑆬𑆴𑆠𑆱𑇀𑆮𑆫𑆷𑆥𑆽𑆮 𑆱𑇀𑆡𑆴𑆠𑆳  𑇅
𑆪𑆢𑆳 𑆠𑆶 𑆇𑆑𑇀𑆠𑆪𑆶𑆑𑇀𑆠𑆴𑆑𑇀𑆫𑆩𑆼𑆟 𑆱𑆫𑇀𑆮𑆳𑆤𑇀𑆠𑆫𑆠𑆩𑆠𑇀𑆮𑆼 [𑇒𑇑] 𑆩𑆣𑇀𑆪𑆨𑆷𑆠𑆳 𑆱𑆁𑆮𑆴𑆢𑇀𑆨𑆓𑆮𑆠𑆵
𑆮𑆴𑆑𑆱𑆠𑆴 𑆪𑆢𑆴 𑆮𑆳 𑆮𑆑𑇀𑆰𑇀𑆪𑆩𑆳𑆟𑆑𑇀𑆫𑆩𑆼𑆟 𑆩𑆣𑇀𑆪𑆨𑆷𑆠𑆳 𑆧𑇀𑆫𑆲𑇀𑆩𑆤𑆳𑆝𑆵
𑆮𑆴𑆑𑆱𑆠𑆴 𑆠𑆢𑆳 𑆠𑆢𑇀𑆮𑆴𑆑𑆳𑆱𑆳𑆖𑇀𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆱𑇀𑆪 𑆇𑆑𑇀𑆠𑆫𑆷𑆥𑆱𑇀𑆪 𑆬𑆳𑆨𑆂 𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑆴𑆂 𑆨𑆮𑆠𑆴  𑇅
𑆠𑆠𑆯𑇀𑆖 𑆥𑇀𑆫𑆳𑆓𑆶𑆑𑇀𑆠𑆳 𑆘𑆵𑆮𑆤𑇀𑆩𑆶𑆑𑇀𑆠𑆴𑆂𑇆

𑆩𑆣𑇀𑆪𑆮𑆴𑆑𑆳𑆱𑆼 𑆪𑆶𑆑𑇀𑆠𑆴𑆩𑆳𑆲

सर्वान्तरतमत्वेन वर्तमानत्वात्तद्भित्तिलग्नतां विना च कस्यचिदपि
स्वरूपानुपपत्तेः संविदेव भगवती मध्यम् । सा तु मायादशायां
तथाभूतापि स्वरूपं गूहयित्वा प्राक्संवित् प्राणे परिणता इति नीत्या
प्राणशक्तिभूमिं स्वीकृत्य अवरोहक्रमेण बुद्धिदेहादिभुवमधिशयाना
नाडीसहस्रसरणिमनुसृता  ।
तत्रापि च पलाशपर्णमध्यशाखान्यायेन सा ब्रह्मरन्ध्रादधोवक्त्रपर्यन्तं
प्राणशक्तिब्रह्माश्रयमध्यमनाडीरूपतया
प्राधान्येन स्थिता । तत एव सर्ववृत्तीनामुदयात्तत्रैव च विश्रामात्  ।
एवंभूताप्येषा पशूनां निमीलितस्वरूपैव स्थिता  ।
यदा तु उक्तयुक्तिक्रमेण सर्वान्तरतमत्वे [२१] मध्यभूता संविद्भगवती
विकसति यदि वा वक्ष्यमाणक्रमेण मध्यभूता ब्रह्मनाडी
विकसति तदा तद्विकासाच्चिदानन्दस्य उक्तरूपस्य लाभः प्राप्तिः भवति  ।
ततश्च प्रागुक्ता जीवन्मुक्तिः॥

मध्यविकासे युक्तिमाह

sarvāntaratamatvena vartamānatvāttadbhittilagnatāṃ vinā ca kasyacidapi
svarūpānupapatteḥ saṃvideva bhagavatī madhyam | sā tu māyādaśāyāṃ
tathābhūtāpi svarūpaṃ gūhayitvā prāksaṃvit prāṇe pariṇatā iti nītyā
prāṇaśaktibhūmiṃ svīkṛtya avarohakrameṇa buddhidehādibhuvamadhiśayānā nāḍīsahasrasaraṇimanusṛtā  |
tatrāpi ca palāśaparṇamadhyaśākhānyāyena sā brahmarandhrādadhovaktraparyantaṃ prāṇaśaktibrahmāśrayamadhyamanāḍīrūpatayā
prādhānyena sthitā | tata eva sarvavṛttīnāmudayāttatraiva ca viśrāmāt  |
evaṃbhūtāpyeṣā paśūnāṃ nimīlitasvarūpaiva sthitā  |
yadā tu uktayuktikrameṇa sarvāntaratamatve [21] madhyabhūtā saṃvidbhagavatī vikasati yadi vā vakṣyamāṇakrameṇa madhyabhūtā brahmanāḍī
vikasati tadā tadvikāsāccidānandasya uktarūpasya lābhaḥ prāptiḥ bhavati  |
tataśca prāguktā jīvanmuktiḥ ||

madhyavikāse yuktimāha

Only Saṃvit or Consciousness, Bhagavatī Herself is the Center, because no object can exist in any form (kasyacid...api...svarūpa-anupapatteḥ) without (vinā) being attached to Her ’Canvas’ (as the basis of its existence) (tat-bhitti-lagnatām), and (ca) (since She) is the Eternally Present (vartamānatvāt) Innermost Essence of everything (sarva-antara-tama-tvena).

„At first (prāk), Consciousness (saṃvit) transforms (pariṇatā) to prāṇa or vital energy (prāṇe)”. According to this well-known phrase (iti...nītyā), despite (api) possessing such (listed Divine) qualities (tathābhūtā), She (sā...tu) conceals (gūhayitvā) Her Essential Nature (svarūpam) on the stage of Māyā or duality (māyā-daśāyām), then She occupies (svīkṛtya) the stage of prāṇaśakti (prāṇa-śakti-bhūmim), (and) in a gradual descending (avaroha-krameṇa), (She) finds home (buddhi-deha-adi-bhuvam) in the domain of the intellect, the body, etc. (buddhi-deha-adi-bhuvam), (and) flows (anusṛtā) in thousands of nāḍī channels (nāḍī-sahasra-saraṇim).”

And (ca) even there (tatra...api), She (sā) primarily (prādhānyena) resides (sthitā) in the form of the central nāḍī (that is) the abode of Brahmā, the creator as prāṇaśakti (prāṇa-śakti-brahmā-āśraya-madhyama-nāḍī-rūpatayā), (stretching) from Brahmarandhra (brahma-randhrāt) to Adhovaktra --i.e. the lower organ-- (adho-vaktra-paryantam) like the midrib of a palāśa leaf (palāśa-parṇa-madhya-śākhānyāyena).

Because (tataḥ...eva) all activities (sarva-vṛttīnām) arise (udayāt) (from that) and (ca) take rest (viśrāmāt) only (eva) there (tatra).

Despite (api) being like so (evaṃbhūtā), this (central nāḍī) (eṣā) remains (sthitā) hidden (nimīlita-svarūpā...eva) from limited beings (paśūnām).

But (tu) if (yadā), being the Innermost Essence of everything (sarva-antaratama-tve), Blessed Consciousness (saṃvit-bhagavatī) manifests (vikasati) as the Center (madhya-bhūtā) in the aforesaid manner (ukta-yukti-krameṇa), or (yadi...vā) manifests (vikasati) as the middle channel (madhya-bhūtā) (called) Brahmanāḍī (brahmanāḍī) in a way that will be explained subsequently (vakṣyamāṇa-krameṇa); than (tadā) in Its Expansion (tat-vikāsāt), the Attainment of the already explained Bliss of Consciousness (ukta-rūpasya...cidānandasya) occurs (lābhaḥ...prāptiḥ...bhavati). What follows is (tataḥ...ca) the previously declared (prāg-uktā) Jīvanmukti or Liberation in life (shines forth) (jīvanmuktiḥ).

(And now, to elucidate) the method (yuktim) for the attainment of the ’Expansion of the Center’ (madhya-vikāse), we state (āha):

𑆮𑆴𑆑𑆬𑇀𑆥𑆑𑇀𑆰𑆪𑆯𑆑𑇀𑆠𑆴𑆱𑆕𑇀𑆑𑆾𑆖𑆮𑆴𑆑𑆳𑆱𑆮𑆳𑆲𑆖𑇀𑆗𑆼𑆢𑆳𑆢𑇀𑆪𑆤𑇀𑆠𑆑𑆾𑆛𑆴𑆤𑆴𑆨𑆳𑆬𑆤𑆳𑆢𑆪
𑆅𑆲𑆾𑆥𑆳𑆪𑆳𑆂 𑇆𑇑𑇘𑇆

विकल्पक्षयशक्तिसङ्कोचविकासवाहच्छेदाद्यन्तकोटिनिभालनादय
इहोपायाः ॥१८॥

Vikalpakṣayaśaktisaṅkocavikāsavāhacchedādyantakoṭinibhālanādaya ihopāyāḥ || 18 ||

Here (iha), the methods (are as follow) (upāyāḥ): Destruction of thoughts, contraction and expansion of Śakti, dissolution of vāha-s, etc. (vikalpa-kṣaya-śakti-saṅkoca-vikāsa-vāha-cheda-ādi), (and) the perception of the final point or antakoṭi, etc. (antakoṭi-nibhālana-ādayaḥ). || 18 ||

𑆅𑆲 𑆩𑆣𑇀𑆪𑆯𑆑𑇀𑆠𑆴𑆮𑆴𑆑𑆳𑆱𑆼 𑆮𑆴𑆑𑆬𑇀𑆥𑆑𑇀𑆰𑆪𑆳𑆢𑆪 𑆇𑆥𑆳𑆪𑆳𑆂  𑇅
𑆥𑇀𑆫𑆳𑆓𑆶𑆥𑆢𑆴𑆰𑇀𑆛𑆥𑆚𑇀𑆖𑆮𑆴𑆣𑆑𑆸𑆠𑇀𑆪𑆑𑆳𑆫𑆴𑆠𑇀𑆮𑆳𑆢𑇀𑆪𑆤𑆶𑆱𑆫𑆟𑆼𑆤 𑆱𑆫𑇀𑆮𑆩𑆣𑇀𑆪𑆨𑆷𑆠𑆳𑆪𑆳𑆂
𑆱𑆁𑆮𑆴𑆢𑆾 𑆮𑆴𑆑𑆳𑆱𑆾 𑆘𑆳𑆪𑆠 𑆅𑆠𑇀𑆪𑆨𑆴𑆲𑆴𑆠𑆥𑇀𑆫𑆳𑆪𑆩𑇀 𑇅 𑆇𑆥𑆳𑆪𑆳𑆤𑇀𑆠𑆫𑆩𑇀 𑆃𑆥𑆴 𑆠𑆶 𑆇𑆖𑇀𑆪𑆠𑆼
𑆥𑇀𑆫𑆳𑆟𑆳𑆪𑆳𑆩𑆩𑆶𑆢𑇀𑆫𑆳𑆧𑆤𑇀𑆣𑆳𑆢𑆴𑆱𑆩𑆱𑇀𑆠𑆪𑆤𑇀𑆠𑇀𑆫𑆟𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑆠𑇀𑆫𑆾𑆛𑆤𑆼𑆤 𑆱𑆶𑆒𑆾𑆥𑆳𑆪𑆩𑇀 𑆍𑆮
𑆲𑆸𑆢𑆪𑆼 𑆤𑆴𑆲𑆴𑆠𑆖𑆴𑆠𑇀𑆠𑆂 𑆇𑆑𑇀𑆠𑆪𑆶𑆑𑇀𑆠𑇀𑆪𑆳 𑆱𑇀𑆮𑆱𑇀𑆡𑆴𑆠𑆴𑆥𑇀𑆫𑆠𑆴𑆧𑆤𑇀𑆣𑆑𑆁 𑆮𑆴𑆑𑆬𑇀𑆥𑆁
𑆃𑆑𑆴𑆁𑆖𑆴𑆖𑇀𑆖𑆴𑆤𑇀𑆠𑆑𑆠𑇀𑆮𑆼𑆤 𑆥𑇀𑆫𑆯𑆩𑆪𑆤𑇀 𑆃𑆮𑆴𑆑𑆬𑇀𑆥𑆥𑆫𑆳𑆩𑆫𑇀𑆯𑆼𑆤
𑆢𑆼𑆲𑆳𑆢𑇀𑆪𑆑𑆬𑆶𑆰𑆱𑇀𑆮𑆖𑆴𑆠𑇀𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆠𑆳𑆤𑆴𑆨𑆳𑆬𑆤𑆥𑇀𑆫𑆮𑆟𑆂 𑆃𑆖𑆴𑆫𑆳𑆢𑇀 𑆍𑆮
𑆇𑆤𑇀𑆩𑆴𑆰𑆢𑇀𑆮𑆴𑆑𑆳𑆱𑆳𑆁 𑆠𑆶𑆫𑇀𑆪𑆠𑆶𑆫𑇀𑆪𑆳𑆠𑆵𑆠𑆱𑆩𑆳𑆮𑆼𑆯𑆢𑆯𑆳𑆁 𑆄𑆱𑆳𑆢𑆪𑆠𑆴  𑇅
𑆪𑆡𑆾𑆑𑇀𑆠𑆁
 𑆮𑆴𑆑𑆬𑇀𑆥𑆲𑆳𑆤𑆼𑆤𑆽𑆑𑆳𑆓𑇀𑆫𑇀𑆪𑆳𑆠𑇀 𑆑𑇀𑆫𑆩𑆼𑆟𑆼𑆯𑇀𑆮𑆫𑆠𑆳𑆥𑆢𑆩𑇀  𑇅

𑆅𑆠𑆴 𑆯𑇀𑆫𑆵𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆪𑆳𑆩𑇀  𑇅

𑆯𑇀𑆫𑆵𑆱𑇀𑆥𑆤𑇀𑆢𑆼 𑇁𑆥𑆴

𑆪𑆢𑆳 𑆑𑇀𑆰𑆾𑆨𑆂 𑆥𑇀𑆫𑆬𑆵𑆪𑆼𑆠 𑆠𑆢𑆳 𑆱𑇀𑆪𑆳𑆠𑇀 𑆥𑆫𑆩𑆁 𑆥𑆢𑆩𑇀 𑇅 𑆅𑆠𑆴  𑇅

𑆯𑇀𑆫𑆵𑆘𑇀𑆚𑆳𑆤𑆓𑆫𑇀𑆨𑆼 𑇁𑆥𑆴

𑆮𑆴𑆲𑆳𑆪 𑆱𑆑𑆬𑆳𑆂 𑆑𑇀𑆫𑆴𑆪𑆳 𑆘𑆤𑆤𑆴 𑆩𑆳𑆤𑆱𑆵𑆂 𑆱𑆫𑇀𑆮𑆠𑆾
𑆮𑆴𑆩𑆶𑆑𑇀𑆠𑆑𑆫𑆟𑆑𑇀𑆫𑆴𑆪𑆳𑆤𑆶𑆱𑆸𑆠𑆴𑆥𑆳𑆫𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆾𑆘𑇀𑆘𑇀𑆮𑆬𑆩𑇀  𑇅
𑆱𑇀𑆡𑆴𑆠𑆽𑆱𑇀 𑆠𑇀𑆮𑆢𑆤𑆶𑆨𑆳𑆮𑆠𑆂 𑆱𑆥𑆢𑆴 𑆮𑆼𑆢𑇀𑆪𑆠𑆼 𑆱𑆳 𑆥𑆫𑆳
𑆢𑆯𑆳 𑆤𑆸𑆨𑆴𑆫𑇀 𑆃𑆠𑆤𑇀𑆢𑇀𑆫𑆴𑆠𑆳𑆱𑆩𑆱𑆶𑆒𑆳𑆩𑆸𑆠𑆱𑇀𑆪𑆤𑇀𑆢𑆴𑆤𑆵 𑇆𑆅𑆠𑆴  𑇅

 𑆃𑆪𑆁 𑆖 𑆇𑆥𑆳𑆪𑆾 𑆩𑆷𑆫𑇀𑆣𑆤𑇀𑆪𑆠𑇀𑆮𑆳𑆠𑇀𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆪𑆳𑆁 [𑇒𑇔] 𑆥𑇀𑆫𑆠𑆴𑆥𑆳𑆢𑆴𑆠𑆠𑇀𑆮𑆳𑆠𑇀 𑆄𑆢𑆳𑆮𑇀
𑆇𑆑𑇀𑆠𑆂 𑇅 𑆯𑆑𑇀𑆠𑆴𑆱𑆁𑆑𑆾𑆖𑆳𑆢𑆪𑆱𑇀 𑆠𑆶 𑆪𑆢𑇀𑆪𑆥𑆴 𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆪𑆳𑆁 𑆤 𑆥𑇀𑆫𑆠𑆴𑆥𑆳𑆢𑆴𑆠𑆳𑆂
𑆠𑆡𑆳𑆥𑆴 𑆄𑆩𑇀𑆤𑆳𑆪𑆴𑆑𑆠𑇀𑆮𑆳𑆠𑇀 𑆃𑆱𑇀𑆩𑆳𑆨𑆴𑆂 𑆥𑇀𑆫𑆱𑆕𑇀𑆓𑆳𑆠𑇀 𑆥𑇀𑆫𑆢𑆫𑇀𑆯𑇀𑆪𑆤𑇀𑆠𑆼 𑇅 𑆧𑆲𑆶𑆰𑆶 𑆲𑆴
𑆥𑇀𑆫𑆢𑆫𑇀𑆯𑆴𑆠𑆼𑆰𑆶 𑆑𑆯𑇀𑆖𑆴𑆠𑇀 𑆑𑆼𑆤𑆖𑆴𑆠𑇀 𑆥𑇀𑆫𑆮𑆼𑆑𑇀𑆰𑇀𑆪𑆠𑆵𑆠𑆴 𑇅 𑆯𑆑𑇀𑆠𑆼𑆂 𑆱𑆁𑆑𑆾𑆖
𑆅𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆢𑇀𑆮𑆳𑆫𑆼𑆟 𑆥𑇀𑆫𑆱𑆫𑆤𑇀𑆠𑇀𑆪𑆳 𑆍𑆮𑆳𑆑𑆶𑆚𑇀𑆖𑆤𑆑𑇀𑆫𑆩𑆼𑆟 𑆇𑆤𑇀𑆩𑆶𑆒𑆵𑆑𑆫𑆟𑆩𑇀 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆁
𑆄𑆡𑆫𑇀𑆮𑆟𑆴𑆑𑆾𑆥𑆤𑆴𑆰𑆠𑇀𑆱𑆶 𑆑𑆜𑆮𑆬𑇀𑆬𑇀𑆪𑆳𑆁 𑆖𑆠𑆶𑆫𑇀𑆡𑆮𑆬𑇀𑆬𑆵𑆥𑇀𑆫𑆡𑆩𑆩𑆤𑇀𑆠𑇀𑆫𑆼

 𑆥𑆫𑆳𑆚𑇀𑆖𑆴 𑆒𑆳𑆤𑆴 𑆮𑇀𑆪𑆠𑆸𑆟𑆠𑇀 𑆱𑇀𑆮𑆪𑆁𑆨𑆷𑆂
𑆠𑆱𑇀𑆩𑆳𑆠𑇀 𑆥𑆫𑆳𑆕𑇀 𑆥𑆯𑇀𑆪𑆠𑆴 𑆤𑆳𑆤𑇀𑆠𑆫𑆳𑆠𑇀𑆩𑆤𑇀  𑇅
𑆑𑆯𑇀𑆖𑆴𑆢𑇀 𑆣𑆵𑆫𑆂 𑆥𑇀𑆫𑆠𑇀𑆪𑆓𑇀 𑆄𑆠𑇀𑆩𑆳𑆤𑆩𑇀 𑆎𑆑𑇀𑆰𑆢𑇀
𑆄𑆮𑆸𑆠𑇀𑆠𑆖𑆑𑇀𑆰𑆶𑆫𑆩𑆸𑆠𑆠𑇀𑆮𑆩𑇀 𑆃𑆯𑇀𑆤𑆤𑇀 [𑇒𑇕] 𑇆𑆅𑆠𑆴  𑇅

𑆥𑇀𑆫𑆱𑆸𑆠𑆳𑆪𑆳 𑆃𑆥𑆴 𑆮𑆳 𑆑𑆷𑆫𑇀𑆩𑆳𑆕𑇀𑆓𑆱𑆁𑆑𑆾𑆖𑆮𑆠𑇀𑆠𑇀𑆫𑆳𑆱𑆱𑆩𑆪𑆼 𑆲𑆸𑆠𑇀𑆥𑇀𑆫𑆮𑆼𑆯𑆮𑆖𑇀𑆖
𑆱𑆫𑇀𑆮𑆠𑆾 𑆤𑆴𑆮𑆫𑇀𑆠𑆤𑆩𑇀 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆁 "𑆠𑆢𑆥𑆾𑆢𑇀𑆣𑆸𑆠𑆼 𑆤𑆴𑆠𑇀𑆪𑆾𑆢𑆴𑆠𑆱𑇀𑆡𑆴𑆠𑆴𑆂" 𑆅𑆠𑆴  𑇅
𑆯𑆑𑇀𑆠𑆼𑆫𑇀 𑆮𑆴𑆑𑆳𑆱𑆂 𑆃𑆤𑇀𑆠𑆫𑇀𑆤𑆴𑆓𑆷𑆞𑆳𑆪𑆳 𑆃𑆑𑇀𑆫𑆩𑆩𑇀 𑆍𑆮 𑆱𑆑𑆬𑆑𑆫𑆟𑆖𑆑𑇀𑆫𑆮𑆴𑆱𑇀𑆦𑆳𑆫𑆟𑆼𑆤
"𑆃𑆤𑇀𑆠𑆫𑇀𑆬𑆑𑇀𑆰𑇀𑆪𑆾 𑆧𑆲𑆴𑆫𑇀𑆢𑆸𑆰𑇀𑆛𑆴𑆂 𑆤𑆴𑆩𑆼𑆰𑆾𑆤𑇀𑆩𑆼𑆰𑆮𑆫𑇀𑆘𑆴𑆠𑆂" 𑆅𑆠𑆴 𑇅
𑆨𑆽𑆫𑆮𑆵𑆪𑆩𑆶𑆢𑇀𑆫𑆳𑆤𑆶𑆥𑇀𑆫𑆮𑆼𑆯𑆪𑆶𑆑𑇀𑆠𑇀𑆪𑆳 𑆧𑆲𑆴𑆂 𑆥𑇀𑆫𑆱𑆫𑆟𑆩𑇀 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆁
𑆑𑆑𑇀𑆰𑇀𑆪𑆱𑇀𑆠𑆾𑆠𑇀𑆫𑆼

 𑆱𑆫𑇀𑆮𑆳𑆂 𑆯𑆑𑇀𑆠𑆵𑆂 𑆖𑆼𑆠𑆱𑆳 𑆢𑆫𑇀𑆯𑆤𑆳𑆢𑇀𑆪𑆳𑆂
𑆱𑇀𑆮𑆼 𑆱𑇀𑆮𑆼 𑆮𑆼𑆢𑇀𑆪𑆼 𑆪𑆿𑆓𑆥𑆢𑇀𑆪𑆼𑆤 𑆮𑆴𑆰𑇀𑆮𑆑𑇀  𑇅
𑆑𑇀𑆰𑆴𑆥𑇀𑆠𑇀𑆮𑆳 𑆩𑆣𑇀𑆪𑆼 𑆲𑆳𑆛𑆑𑆱𑇀𑆠𑆩𑇀𑆨𑆨𑆷𑆠𑆂
𑆠𑆴𑆰𑇀𑆛𑆤𑇀 𑆮𑆴𑆯𑇀𑆮𑆳𑆣𑆳𑆫 𑆍𑆑𑆾 𑇁𑆮𑆨𑆳𑆱𑆴 𑇆𑆅𑆠𑆴  𑇅

 𑆯𑇀𑆫𑆵𑆨𑆛𑇀𑆛𑆑𑆬𑇀𑆬𑆛𑆼𑆤𑆳𑆥𑆴 𑆇𑆑𑇀𑆠𑆩𑇀 "𑆫𑆷𑆥𑆳𑆢𑆴𑆰𑆶 𑆥𑆫𑆴𑆟𑆳𑆩𑆳𑆠𑇀 𑆠𑆠𑇀𑆱𑆴𑆢𑇀𑆣𑆴𑆂 " 𑆅𑆠𑆴  𑇅
𑆯𑆑𑇀𑆠𑆼𑆯𑇀 𑆖 𑆱𑆁𑆑𑆾𑆖𑆮𑆴𑆑𑆳𑆱𑆿
𑆤𑆳𑆱𑆳𑆥𑆶𑆛𑆱𑇀𑆥𑆤𑇀𑆢𑆤𑆑𑇀𑆫𑆩𑆾𑆤𑇀𑆩𑆴𑆰𑆠𑇀𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆥𑇀𑆫𑆳𑆟𑆯𑆑𑇀𑆠𑇀𑆪𑆳 𑆨𑇀𑆫𑆷𑆨𑆼𑆢𑆤𑆼𑆤
𑆑𑇀𑆫𑆩𑆳𑆱𑆳𑆢𑆴𑆠𑆾𑆫𑇀𑆣𑇀𑆮𑆑𑆶𑆟𑇀𑆝𑆬𑆴𑆤𑆵𑆥𑆢𑆼 𑆥𑇀𑆫𑆱𑆫𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆢𑆯𑆳𑆥𑆫𑆴𑆯𑆵𑆬𑆤𑆩𑇀  𑇅
𑆃𑆣𑆂𑆑𑆶𑆟𑇀𑆝𑆬𑆴𑆤𑇀𑆪𑆳𑆁 𑆖 𑆰𑆰𑇀𑆛𑆮𑆑𑇀𑆠𑇀𑆫𑆫𑆷𑆥𑆳𑆪𑆳𑆁 𑆥𑇀𑆫𑆓𑆶𑆟𑆵𑆑𑆸𑆠𑇀𑆪 𑆯𑆑𑇀𑆠𑆴𑆁
𑆠𑆤𑇀𑆩𑆷𑆬𑆠𑆢𑆓𑇀𑆫𑆠𑆤𑇀𑆩𑆣𑇀𑆪𑆨𑆷𑆩𑆴𑆱𑇀𑆥𑆫𑇀𑆯𑆳𑆮𑆼𑆯𑆂 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆨𑆛𑇀𑆛𑆳𑆫𑆑𑆼

𑆮𑆲𑇀𑆤𑆼𑆫𑇀 𑆮𑆴𑆰𑆱𑇀𑆪 𑆩𑆣𑇀𑆪𑆼 𑆠𑆶 𑆖𑆴𑆠𑇀𑆠𑆁 𑆱𑆶𑆒𑆩𑆪𑆁 𑆑𑇀𑆰𑆴𑆥𑆼𑆠𑇀  𑇅
𑆑𑆼𑆮𑆬𑆁 𑆮𑆳𑆪𑆶𑆥𑆷𑆫𑇀𑆟𑆁 𑆮𑆳 𑆱𑇀𑆩𑆫𑆳𑆤𑆤𑇀𑆢𑆼𑆤 𑆪𑆶𑆘𑇀𑆪𑆠𑆼 𑇆𑆅𑆠𑆴  𑇅


𑆃𑆠𑇀𑆫 𑆮𑆲𑇀𑆤𑆴𑆂 𑆃𑆤𑆶𑆥𑇀𑆫𑆮𑆼𑆯𑆑𑇀𑆫𑆩𑆼𑆟 𑆱𑆁𑆑𑆾𑆖𑆨𑆷𑆂 𑇅 𑆮𑆴𑆰𑆱𑇀𑆡𑆳𑆤𑆁 𑆥𑇀𑆫𑆱𑆫𑆪𑆶𑆑𑇀𑆠𑇀𑆪𑆳
𑆮𑆴𑆑𑆳𑆱𑆥𑆢𑆁
"𑆮𑆴𑆰𑆺𑆮𑇀𑆪𑆳𑆥𑇀𑆠𑆿" 𑆅𑆠𑇀𑆪𑇀 𑆃𑆫𑇀𑆡𑆳𑆤𑆶𑆓𑆩𑆳𑆠𑇀 𑇅 𑆮𑆳𑆲𑆪𑆾𑆂 𑆮𑆳𑆩𑆢𑆑𑇀𑆰𑆴𑆟𑆓𑆠𑆪𑆾𑆂
𑆥𑇀𑆫𑆳𑆟𑆳𑆥𑆳𑆤𑆪𑆾𑆂 𑆗𑆼𑆢𑆾 𑆲𑆸𑆢𑆪𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆥𑆶𑆫𑆂𑆱𑆫𑆁
𑆃𑆤𑇀𑆠𑆂𑆑𑆑𑆳𑆫𑆲𑆑𑆳𑆫𑆳𑆢𑆴𑆥𑇀𑆫𑆳𑆪𑆳𑆤𑆖𑇀𑆑𑆮𑆫𑇀𑆟𑆾𑆖𑇀𑆖𑆳𑆫𑆼𑆟 𑆮𑆴𑆖𑇀𑆗𑆼𑆢𑆤𑆩𑇀  𑇅
𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆘𑇀𑆚𑆳𑆤𑆓𑆫𑇀𑆨𑆼

𑆃𑆤𑆖𑇀𑆑𑆑𑆑𑆸𑆠𑆳𑆪𑆠𑆴𑆥𑇀𑆫𑆱𑆸𑆠𑆥𑆳𑆫𑇀𑆯𑇀𑆮𑆤𑆳𑆝𑆵𑆢𑇀𑆮𑆪𑆖𑇀𑆗𑆴𑆢𑆾
𑆮𑆴𑆣𑆸𑆠𑆖𑆼𑆠𑆱𑆾 𑆲𑆸𑆢𑆪𑆥𑆕𑇀𑆑𑆘𑆱𑇀𑆪𑆾𑆢𑆫𑆼  𑇅
𑆇𑆢𑆼𑆠𑆴 𑆠𑆮 𑆢𑆳𑆫𑆴𑆠𑆳𑆤𑇀𑆣𑆠𑆩𑆱𑆂 𑆱 𑆮𑆴𑆢𑇀𑆪𑆳𑆕𑇀𑆑𑆶𑆫𑆾
𑆪 𑆍𑆰 𑆥𑆫𑆩𑆼𑆯𑆠𑆳𑆁 𑆘𑆤𑆪𑆴𑆠𑆶𑆁 𑆥𑆯𑆾𑆫𑆥𑆴 𑆃𑆬𑆩𑇀 𑇆𑆅𑆠𑆴  𑇅

𑆄𑆢𑆴𑆑𑆾𑆛𑆴𑆂 𑆲𑆸𑆢𑆪𑆩𑇀 𑇅 𑆃𑆤𑇀𑆠𑆑𑆾𑆛𑆴𑆂 𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆤𑇀𑆠𑆂 𑇅 𑆠𑆪𑆾𑆂
𑆥𑇀𑆫𑆳𑆟𑆾𑆬𑇀𑆬𑆳𑆱𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑇀𑆪𑆮𑆱𑆫𑆼 𑆤𑆴𑆨𑆳𑆬𑆤𑆁 𑆖𑆴𑆠𑇀𑆠𑆤𑆴𑆮𑆼𑆯𑆤𑆼𑆤 𑆥𑆫𑆴𑆯𑆵𑆬𑆤𑆩𑇀  𑇅
𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆨𑆽𑆫𑆮𑆼

 𑆲𑆸𑆢𑇀𑆪𑆳𑆑𑆳𑆯𑆼 𑆤𑆴𑆬𑆵𑆤𑆳𑆑𑇀𑆰𑆂 𑆥𑆢𑇀𑆩𑆱𑆁𑆥𑆶𑆛𑆩𑆣𑇀𑆪𑆓𑆂  𑇅
𑆃𑆤𑆤𑇀𑆪𑆖𑆼𑆠𑆳𑆂 𑆱𑆶𑆨𑆓𑆼 𑆥𑆫𑆁 𑆱𑆿𑆨𑆳𑆓𑇀𑆪𑆩𑇀 𑆄𑆥𑇀𑆤𑆶𑆪𑆳𑆠𑇀 𑇆𑆅𑆠𑆴  𑇅

𑆠𑆡𑆳

 𑆪𑆡𑆳 𑆠𑆡𑆳 𑆪𑆠𑇀𑆫 𑆠𑆠𑇀𑆫 𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆤𑇀𑆠𑆼 𑆩𑆤𑆂 𑆑𑇀𑆰𑆴𑆥𑆼𑆠𑇀  𑇅
𑆥𑇀𑆫𑆠𑆴𑆑𑇀𑆰𑆟𑆁 𑆑𑇀𑆰𑆵𑆟𑆮𑆸𑆠𑇀𑆠𑆼𑆂 𑆮𑆽𑆬𑆑𑇀𑆰𑆟𑇀𑆪𑆁 𑆢𑆴𑆤𑆽𑆫𑇀 𑆨𑆮𑆼𑆠𑇀 𑇆𑆅𑆠𑆴  𑇅

𑆄𑆢𑆴𑆥𑆢𑆳𑆠𑇀 𑆇𑆤𑇀𑆩𑆼𑆰𑆢𑆯𑆳𑆤𑆴𑆰𑆼𑆮𑆟𑆩𑇀 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆁

 𑆇𑆤𑇀𑆩𑆼𑆰𑆂 𑆱 𑆠𑆶 𑆮𑆴𑆘𑇀𑆚𑆼𑆪𑆂 𑆱𑇀𑆮𑆪𑆁 𑆠𑆩𑇀 𑆇𑆥𑆬𑆑𑇀𑆰𑆪𑆼𑆠𑇀  𑇅

 𑆅𑆠𑆴 𑆱𑇀𑆥𑆤𑇀𑆢𑆼  𑇅

𑆠𑆡𑆳 𑆫𑆩𑆟𑆵𑆪𑆮𑆴𑆰𑆪𑆖𑆫𑇀𑆮𑆟𑆳𑆢𑆪𑆯𑇀𑆖 𑆱𑆁𑆓𑆸𑆲𑆵𑆠𑆳𑆂  𑇅
𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆯𑇀𑆫𑆵𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆨𑆽𑆫𑆮 𑆍𑆮

𑆘𑆓𑇀𑆣𑆴𑆥𑆳𑆤𑆑𑆸𑆠𑆾𑆬𑇀𑆬𑆳𑆱𑆫𑆱𑆳𑆤𑆤𑇀𑆢𑆮𑆴𑆘𑆸𑆩𑇀𑆨𑆟𑆳𑆠𑇀  𑇅
𑆨𑆳𑆮𑆪𑆼𑆢𑇀 𑆨𑆫𑆴𑆠𑆳𑆮𑆱𑇀𑆡𑆳𑆁 𑆩𑆲𑆳𑆤𑆤𑇀𑆢𑆩𑆪𑆾 𑆨𑆮𑆼𑆠𑇀𑇆

𑆓𑆵𑆠𑆳𑆢𑆴𑆮𑆴𑆰𑆪𑆳𑆱𑇀𑆮𑆳𑆢𑆳𑆱𑆩𑆱𑆿𑆒𑇀𑆪𑆽𑆑𑆠𑆳𑆠𑇀𑆩𑆤𑆂  𑇅
𑆪𑆾𑆓𑆴𑆤𑆱𑇀 𑆠𑆤𑇀𑆩𑆪𑆠𑇀𑆮𑆼𑆤 𑆩𑆤𑆾𑆫𑆷𑆞𑆼𑆱𑇀 𑆠𑆢𑆳𑆠𑇀𑆩𑆠𑆳𑇆

𑆪𑆠𑇀𑆫 𑆪𑆠𑇀𑆫 𑆩𑆤𑆱𑇀𑆠𑆶𑆰𑇀𑆛𑆴𑆫𑇀𑆩𑆤𑆱𑇀 𑆠𑆠𑇀𑆫𑆽𑆮 𑆣𑆳𑆫𑆪𑆼𑆠𑇀  𑇅
𑆠𑆠𑇀𑆫 𑆠𑆠𑇀𑆫 𑆥𑆫𑆳𑆤𑆤𑇀𑆢𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆱𑆁𑆥𑇀𑆫𑆑𑆳𑆯𑆠𑆼 𑇆𑆅𑆠𑆴  𑇅


𑆍𑆮𑆩𑇀 𑆃𑆤𑇀𑆪𑆢𑇀 𑆃𑆥𑆴 𑆄𑆤𑆤𑇀𑆢𑆥𑆷𑆫𑇀𑆟𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆨𑆳𑆮𑆤𑆳𑆢𑆴𑆑𑆁 𑆃𑆤𑆶𑆩𑆤𑇀𑆠𑆮𑇀𑆪𑆩𑇀 𑇅 𑆅𑆠𑇀𑆪𑆼𑆮𑆩𑆳𑆢𑆪𑆂 𑆃𑆠𑇀𑆫
𑆩𑆣𑇀𑆪𑆮𑆴𑆑𑆳𑆱𑆼 𑆇𑆥𑆳𑆪𑆳𑆂𑇆
𑆩𑆣𑇀𑆪𑆮𑆴𑆑𑆳𑆱𑆳𑆖𑇀 𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆬𑆳𑆨𑆂 𑇅 𑆱 𑆍𑆮 𑆖 𑆥𑆫𑆩𑆪𑆾𑆓𑆴𑆤𑆂
𑆱𑆩𑆳𑆮𑆼𑆯𑆱𑆩𑆥𑆠𑇀𑆠𑇀𑆪𑆳𑆢𑆴𑆥𑆫𑇀𑆪𑆳𑆪𑆂 𑆱𑆩𑆳𑆣𑆴𑆂 𑇅 𑆠𑆱𑇀𑆪 𑆤𑆴𑆠𑇀𑆪𑆾𑆢𑆴𑆠𑆠𑇀𑆮𑆼 𑆪𑆶𑆑𑇀𑆠𑆴𑆩𑇀 𑆄𑆲

इह मध्यशक्तिविकासे विकल्पक्षयादय उपायाः  ।
प्रागुपदिष्टपञ्चविधकृत्यकारित्वाद्यनुसरणेन सर्वमध्यभूतायाः
संविदो विकासो जायत इत्यभिहितप्रायम् । उपायान्तरम् अपि तु उच्यते
प्राणायाममुद्राबन्धादिसमस्तयन्त्रणातन्त्रत्रोटनेन सुखोपायम् एव
हृदये निहितचित्तः उक्तयुक्त्या स्वस्थितिप्रतिबन्धकं विकल्पं
अकिंचिच्चिन्तकत्वेन प्रशमयन् अविकल्पपरामर्शेन
देहाद्यकलुषस्वचित्प्रमातृतानिभालनप्रवणः अचिराद् एव
उन्मिषद्विकासां तुर्यतुर्यातीतसमावेशदशां आसादयति  ।
यथोक्तं
 विकल्पहानेनैकाग्र्यात् क्रमेणेश्वरतापदम्  ।

इति श्रीप्रत्यभिज्ञायाम्  ।

श्रीस्पन्दे ऽपि

यदा क्षोभः प्रलीयेत तदा स्यात् परमं पदम् । इति  ।

श्रीज्ञानगर्भे ऽपि

विहाय सकलाः क्रिया जननि मानसीः सर्वतो
विमुक्तकरणक्रियानुसृतिपारतन्त्र्योज्ज्वलम्  ।
स्थितैस् त्वदनुभावतः सपदि वेद्यते सा परा
दशा नृभिर् अतन्द्रितासमसुखामृतस्यन्दिनी ॥इति  ।

 अयं च उपायो मूर्धन्यत्वात्प्रत्यभिज्ञायां [२४] प्रतिपादितत्वात् आदाव्
उक्तः । शक्तिसंकोचादयस् तु यद्यपि प्रत्यभिज्ञायां न प्रतिपादिताः
तथापि आम्नायिकत्वात् अस्माभिः प्रसङ्गात् प्रदर्श्यन्ते । बहुषु हि
प्रदर्शितेषु कश्चित् केनचित् प्रवेक्ष्यतीति । शक्तेः संकोच
इन्द्रियद्वारेण प्रसरन्त्या एवाकुञ्चनक्रमेण उन्मुखीकरणम् । यथोक्तं
आथर्वणिकोपनिषत्सु कठवल्ल्यां चतुर्थवल्लीप्रथममन्त्रे

 पराञ्चि खानि व्यतृणत् स्वयंभूः
तस्मात् पराङ् पश्यति नान्तरात्मन्  ।
कश्चिद् धीरः प्रत्यग् आत्मानम् ऐक्षद्
आवृत्तचक्षुरमृतत्वम् अश्नन् [२५] ॥इति  ।

प्रसृताया अपि वा कूर्माङ्गसंकोचवत्त्राससमये हृत्प्रवेशवच्च
सर्वतो निवर्तनम् । यथोक्तं "तदपोद्धृते नित्योदितस्थितिः" इति  ।
शक्तेर् विकासः अन्तर्निगूढाया अक्रमम् एव सकलकरणचक्रविस्फारणेन
"अन्तर्लक्ष्यो बहिर्दृष्टिः निमेषोन्मेषवर्जितः" इति ।
भैरवीयमुद्रानुप्रवेशयुक्त्या बहिः प्रसरणम् । यथोक्तं
कक्ष्यस्तोत्रे

 सर्वाः शक्तीः चेतसा दर्शनाद्याः
स्वे स्वे वेद्ये यौगपद्येन विष्वक्  ।
क्षिप्त्वा मध्ये हाटकस्तम्भभूतः
तिष्टन् विश्वाधार एको ऽवभासि ॥इति  ।

 श्रीभट्टकल्लटेनापि उक्तम् "रूपादिषु परिणामात् तत्सिद्धिः " इति  ।
शक्तेश् च संकोचविकासौ
नासापुटस्पन्दनक्रमोन्मिषत्सूक्ष्मप्राणशक्त्या भ्रूभेदनेन
क्रमासादितोर्ध्वकुण्डलिनीपदे प्रसरविश्रान्तिदशापरिशीलनम्  ।
अधःकुण्डलिन्यां च षष्टवक्त्ररूपायां प्रगुणीकृत्य शक्तिं
तन्मूलतदग्रतन्मध्यभूमिस्पर्शावेशः । यथोक्तं विज्ञानभट्टारके

वह्नेर् विषस्य मध्ये तु चित्तं सुखमयं क्षिपेत्  ।
केवलं वायुपूर्णं वा स्मरानन्देन युज्यते ॥इति  ।


अत्र वह्निः अनुप्रवेशक्रमेण संकोचभूः । विषस्थानं प्रसरयुक्त्या
विकासपदं
"विषॢव्याप्तौ" इत्य् अर्थानुगमात् । वाहयोः वामदक्षिणगतयोः
प्राणापानयोः छेदो हृदयविश्रान्तिपुरःसरं
अन्तःककारहकारादिप्रायानच्कवर्णोच्चारेण विच्छेदनम्  ।
यथोक्तं ज्ञानगर्भे

अनच्कककृतायतिप्रसृतपार्श्वनाडीद्वयच्छिदो
विधृतचेतसो हृदयपङ्कजस्योदरे  ।
उदेति तव दारितान्धतमसः स विद्याङ्कुरो
य एष परमेशतां जनयितुं पशोरपि अलम् ॥इति  ।

आदिकोटिः हृदयम् । अन्तकोटिः द्वादशान्तः । तयोः
प्राणोल्लासविश्रान्त्यवसरे निभालनं चित्तनिवेशनेन परिशीलनम्  ।
यथोक्तं विज्ञानभैरवे

 हृद्याकाशे निलीनाक्षः पद्मसंपुटमध्यगः  ।
अनन्यचेताः सुभगे परं सौभाग्यम् आप्नुयात् ॥इति  ।

तथा

 यथा तथा यत्र तत्र द्वादशान्ते मनः क्षिपेत्  ।
प्रतिक्षणं क्षीणवृत्तेः वैलक्षण्यं दिनैर् भवेत् ॥इति  ।

आदिपदात् उन्मेषदशानिषेवणम् । यथोक्तं

 उन्मेषः स तु विज्ञेयः स्वयं तम् उपलक्षयेत्  ।

 इति स्पन्दे  ।

तथा रमणीयविषयचर्वणादयश्च संगृहीताः  ।
यथोक्तं श्रीविज्ञानभैरव एव

जग्धिपानकृतोल्लासरसानन्दविजृम्भणात्  ।
भावयेद् भरितावस्थां महानन्दमयो भवेत्॥

गीतादिविषयास्वादासमसौख्यैकतात्मनः  ।
योगिनस् तन्मयत्वेन मनोरूढेस् तदात्मता॥

यत्र यत्र मनस्तुष्टिर्मनस् तत्रैव धारयेत्  ।
तत्र तत्र परानन्दस्वरूपं संप्रकाशते ॥इति  ।


एवम् अन्यद् अपि आनन्दपूर्णस्वात्मभावनादिकं अनुमन्तव्यम् । इत्येवमादयः अत्र
मध्यविकासे उपायाः॥
मध्यविकासाच् चिदानन्दलाभः । स एव च परमयोगिनः
समावेशसमपत्त्यादिपर्यायः समाधिः । तस्य नित्योदितत्वे युक्तिम् आह

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prāṇāyāmamudrābandhādisamastayantraṇātantratroṭanena sukhopāyam eva
hṛdaye nihitacittaḥ uktayuktyā svasthitipratibandhakaṃ vikalpaṃ
akiṃciccintakatvena praśamayan avikalpaparāmarśena dehādyakaluṣasvacitpramātṛtānibhālanapravaṇaḥ acirād eva
unmiṣadvikāsāṃ turyaturyātītasamāveśadaśāṃ āsādayati  |
yathoktaṃ
 vikalpahānenaikāgryāt krameṇeśvaratāpadam  |

iti śrīpratyabhijñāyām  |

śrīspande 'pi

yadā kṣobhaḥ pralīyeta tadā syāt paramaṃ padam | iti  |

śrījñānagarbhe 'pi

vihāya sakalāḥ kriyā janani mānasīḥ sarvato
vimuktakaraṇakriyānusṛtipāratantryojjvalam  |
sthitais tvadanubhāvataḥ sapadi vedyate sā parā
daśā nṛbhir atandritāsamasukhāmṛtasyandinī || iti  |

 ayaṃ ca upāyo mūrdhanyatvātpratyabhijñāyāṃ [24] pratipāditatvāt ādāv
uktaḥ | śaktisaṃkocādayas tu yadyapi pratyabhijñāyāṃ na pratipāditāḥ
tathāpi āmnāyikatvāt asmābhiḥ prasaṅgāt pradarśyante | bahuṣu hi
pradarśiteṣu kaścit kenacit pravekṣyatīti | śakteḥ saṃkoca
indriyadvāreṇa prasarantyā evākuñcanakrameṇa unmukhīkaraṇam | yathoktaṃ
ātharvaṇikopaniṣatsu kaṭhavallyāṃ caturthavallīprathamamantre

 parāñci khāni vyatṛṇat svayaṃbhūḥ
tasmāt parāṅ paśyati nāntarātman  |
kaścid dhīraḥ pratyag ātmānam aikṣad
āvṛttacakṣuramṛtatvam aśnan [25] || iti  |

prasṛtāyā api vā kūrmāṅgasaṃkocavattrāsasamaye hṛtpraveśavacca
sarvato nivartanam | yathoktaṃ "tadapoddhṛte nityoditasthitiḥ" iti  |
śakter vikāsaḥ antarnigūḍhāyā akramam eva sakalakaraṇacakravisphāraṇena
"antarlakṣyo bahirdṛṣṭiḥ nimeṣonmeṣavarjitaḥ" iti | bhairavīyamudrānupraveśayuktyā bahiḥ prasaraṇam | yathoktaṃ
kakṣyastotre

 sarvāḥ śaktīḥ cetasā darśanādyāḥ
sve sve vedye yaugapadyena viṣvak  |
kṣiptvā madhye hāṭakastambhabhūtaḥ
tiṣṭan viśvādhāra eko 'vabhāsi || iti  |

 śrībhaṭṭakallaṭenāpi uktam "rūpādiṣu pariṇāmāt tatsiddhiḥ " iti  |
śakteś ca saṃkocavikāsau
nāsāpuṭaspandanakramonmiṣatsūkṣmaprāṇaśaktyā bhrūbhedanena
kramāsāditordhvakuṇḍalinīpade prasaraviśrāntidaśāpariśīlanam  |
adhaḥkuṇḍalinyāṃ ca ṣaṣṭavaktrarūpāyāṃ praguṇīkṛtya śaktiṃ
tanmūlatadagratanmadhyabhūmisparśāveśaḥ | yathoktaṃ vijñānabhaṭṭārake

vahner viṣasya madhye tu cittaṃ sukhamayaṃ kṣipet  |
kevalaṃ vāyupūrṇaṃ vā smarānandena yujyate || iti  |


atra vahniḥ anupraveśakrameṇa saṃkocabhūḥ | viṣasthānaṃ prasarayuktyā
vikāsapadaṃ
"viṣḷvyāptau" ity arthānugamāt | vāhayoḥ vāmadakṣiṇagatayoḥ
prāṇāpānayoḥ chedo hṛdayaviśrāntipuraḥsaraṃ
antaḥkakārahakārādiprāyānackavarṇoccāreṇa vicchedanam  |
yathoktaṃ jñānagarbhe

anackakakṛtāyatiprasṛtapārśvanāḍīdvayacchido
vidhṛtacetaso hṛdayapaṅkajasyodare  |
udeti tava dāritāndhatamasaḥ sa vidyāṅkuro
ya eṣa parameśatāṃ janayituṃ paśorapi alam || iti  |

ādikoṭiḥ hṛdayam | antakoṭiḥ dvādaśāntaḥ | tayoḥ
prāṇollāsaviśrāntyavasare nibhālanaṃ cittaniveśanena pariśīlanam  |
yathoktaṃ vijñānabhairave

 hṛdyākāśe nilīnākṣaḥ padmasaṃpuṭamadhyagaḥ  |
ananyacetāḥ subhage paraṃ saubhāgyam āpnuyāt || iti  |

tathā

 yathā tathā yatra tatra dvādaśānte manaḥ kṣipet  |
pratikṣaṇaṃ kṣīṇavṛtteḥ vailakṣaṇyaṃ dinair bhavet || iti  |

ādipadāt unmeṣadaśāniṣevaṇam | yathoktaṃ

 unmeṣaḥ sa tu vijñeyaḥ svayaṃ tam upalakṣayet  |

 iti spande  |

tathā ramaṇīyaviṣayacarvaṇādayaśca saṃgṛhītāḥ  |
yathoktaṃ śrīvijñānabhairava eva

jagdhipānakṛtollāsarasānandavijṛmbhaṇāt  |
bhāvayed bharitāvasthāṃ mahānandamayo bhavet ||

gītādiviṣayāsvādāsamasaukhyaikatātmanaḥ  |
yoginas tanmayatvena manorūḍhes tadātmatā ||

yatra yatra manastuṣṭirmanas tatraiva dhārayet  |
tatra tatra parānandasvarūpaṃ saṃprakāśate || iti  |


evam anyad api ānandapūrṇasvātmabhāvanādikaṃ anumantavyam | ityevamādayaḥ atra madhyavikāse upāyāḥ ||
madhyavikāsāc cidānandalābhaḥ | sa eva ca paramayoginaḥ
samāveśasamapattyādiparyāyaḥ samādhiḥ | tasya nityoditatve yuktim āha

Here (iha), in the Expansion of the Central Śakti (madhya-śakti-vikāse), methods (upāyāḥ) are ’vikalpakṣaya’ or ’dissolution of thoughts’, etc. (vikalpa-kṣaya-ādayaḥ).

The Expansion (vikāsaḥ) of Consciousness (saṃvidaḥ) (, which is) the Innermost Essence or Center of everything (sarva-madhya-bhūtāyāḥ), occurs (jāyataḥ) by following the (teachings about) the previously described ’Ability to perform the Five Acts’ (prāg-upadiṣṭa-pañca-vidha-kṛtyakāritvādi-anusaraṇena). This (iti) has been explained in a practical way (abhihita-prāyam).

But (tu), also (api) another method (upāya-antaram) is mentioned (ucyate).

The easy or effortless method (sukha-upāyam...eva) (is achieved) by giving up all strict disciplines like prāṇāyāma, mudrā, bandha, etc. (prāṇāyāma-mudrā-bandha-ādi-samasta-yantraṇa-tantra-troṭanena).

(The yogī, whose) attention (nihita-cittaḥ) is fixed of the Heart (hṛdaye) by the aforesaid method (ukta-yuktyā), stills (praśamayan) thoughts (vikalpam) that hinder his staying in his true Self (sva-sthiti-pratibandhakam).

(He achieves this) by ’thinking of nothing’ (akiṃcit-cintakatvena) through thoughtless awareness (avikalpa-parāmarśena), (and by) directing (his intellect) to consider his own Consciousness as the (Real) Cognizer untouched by the body, etc. (deha-ādi-akaluṣa-svacit-pramātṛtā-nibhālana-pravaṇaḥ); (and since) It unfolds (naturally) (unmiṣat-vikāsām), (he) attains (āsādayati) the State of Samāveśa in a short time (, in which) Turya and Turyātīta (shines forth) (turya-turya-ātīta-samāveśa-daśām...acirāt...eva).

As it is said (yathā...uktam):

„The State of Lordship (īśvara-tā-padam) is attained in a gradual way (krameṇa) by one-pointedness (ekāgryāt) (, which takes place) by means of the destruction of vikalpa-s (vikalpa-hānena...iti).”

...in Venerable Pratyabhijñākārikā (4.1.11) (śrī-pratyabhijñāyām).

And also (api) in Venerable Spandakārikā-s (śrī-spande):

„When (yadā) confusion (kṣobhaḥ) disappears (pralīyeta), then (tadā) actually (syāt) the Supreme (paramam) State (appears) (padam...iti).”

And (api) in Venerable Jñānagarbha (śrī-jñānagarbhe):

„Oh Mother (janani)! After completely renouncing (vihāya...sarvataḥ) all (sakalāḥ) mental (mānasīḥ) activities (kriyāḥ), yogī-s (nṛbhiḥ) remain (sthitaiḥ) in a blazing (condition kindled by) abandoning their reliance on the pursuit of sensory experiences (vimukta-karaṇa-kriyā-anusṛti-pāra-tantrya-ujjvalam). (Then,) by Perceiving You, (they) realize (vedyate) That (sā) Supreme (parā) State (daśā) in a flash (sapadi) (in which) the Nectar of Unequalled (and) Vigilant Joy flows (atandritā-asama-sukha-amṛta-syandinī).”

And (ca) this (ayam) method (upāyaḥ) is mentioned (uktaḥ) at first (ādau), because (it is) the highest (mūrdhanyatvāt), (and) because (it is) presented (pratipāditatvāt) in the Īśvarapratyabhijñākārikā (pratyabhijñāyām).

Though (tu...yadi...api) the (methods described as) ’the contraction of Śakti, etc.’ (śakti-saṃkoca-ādayaḥ) are not (na) explained (pratipāditāḥ) in the Īśvarapratyabhijñākārikā (pratyabhijñāyām), but (tathā...api) we (asmābhiḥ) presented (them) (pradarśyante) because (they are mentioned) in the Scriptural Tradition (āmnāyikatvāt), (and because of their) relevance (to our main topic) (prasaṅgāt).

Why we describe various methods (iti)? Because if more (bahuṣu hi) (methods) are described (pradarśiteṣu), one (kaścit) may enter (Samāveśa) (pravekṣyati) through one of them (kenacit).

The ’contraction (saṃkocaḥ) of Śakti (śakteḥ)’ is the method of directing attention inward (unmukhī-karaṇam) (brought about) by the process of withdrawing (ākuñcana-krameṇa) extroversion (prasarantyā) (which) happens through the sensory gateways (indriya-dvāreṇa).

As it is said (yathā...uktam) in the first mantra in the fourth chapter (caturtha-vallī-prathama-mantre) of the Kaṭhavallī (kaṭhavallyām) of the Atharva Upaniṣad-s (ātharvaṇika-upaniṣatsu):

„The Self-born one (svayaṃbhūḥ) turns (vyatṛṇat) the senses (khāni) outward (parāñci); hence (tasmāt), human beings focus (paśyati) on the external (parāṅ) and not (na) on the Self within (antarātman). Any (kaścid) wise man (dhīraḥ) who has a desire to see the Self within (pratyag-ātmānam) with closed eyes (āvṛtta-cakṣuḥ), enjoys (aśnan) the Nectar of Immortality (amṛtatvam).”

Or in other words (api...vā), (contraction) of the externally oriented (Śakti) (prasṛtāyāḥ) is akin to a tortoise (that) draws its limbs (kūrma-aṅga-saṃkocavat) at the moment of fear (trāsa-samaye) and (ca) seeks refuge within (hṛt-praveśavat). (It is) a complete (sarvataḥ) introversion (nivartanam).

As it is said (yathā...uktam):

„Being contracted (this way, there is) (tat-apoddhṛte) an eternal resting (in the Self) (nitya-udita-sthitiḥ).”

The Expansion (vikāsaḥ) of the intrinsic or internally hidden (antar-nigūḍhāyāḥ) Śakti (śakteḥ) (unfolds) through the simultaneous opening of all the senses (sakala-karaṇa-cakra-visphāraṇena...akramam...eva).

„An introverted attention (antarlakṣyaḥ) while looking outward (bahiḥ-dṛṣṭiḥ), without blinking or fixing the eyes (nimeṣa-unmeṣa-varjitaḥ...iti).”

This is: ’Flowing (prasaraṇam) towards the external (bahiḥ) through the technique of entering the Mudrā pertaining to Bhairava (bhairavīya-mudrā-anupraveśa-yuktyā).

As it is mentioned (yathā...uktam) in the Kakṣyastotram (kakṣya-stotre):

„By simultaneously (yaugapadyena) directing (kṣiptvā) all (sarvāḥ) sensory faculties (śaktīḥ), such as sight, etc. (darśanādyāḥ) towards their respective (sve...sve) objects (vedye) on all sides (viṣvak) with (introverted) attention (cetasā); Oh Support of the world --i.e. Śiva-- (viśva-ādhāra), You alone (ekaḥ) stand (tiṣṭan) as a golden pillar (hāṭaka-stambha-bhūtaḥ) in the middle (of the universe and) (madhye) shine (avabhāsi).„

„As it is said (uktam) even by Blessed Kallaṭa (śrī-bhaṭṭa-kallaṭena...api): „Attainment of That --i.e. of the Expansion of Śakti-- (takes place) by transformation (pariṇāmāt) even when forms, etc. (are manifested) (rūpa-ādiṣu...iti).”

And (ca) the Contraction and Expansion (saṃkoca-vikāsau) of Śakti (unfold) (śakteḥ) through subtle Prāṇaśakti, (which) gradually rises by balancing the vibrations within the nasal passages (nāsāpuṭa-spandana-krama-unmiṣat-sūkṣma-prāṇa-śaktyā), (and) gradually (settles) into the State of Ūrdhvakuṇḍalinī --i.e. upper kuṇḍalinī-- (krama-āsādita-urdhva-kuṇḍalinī-pade) (after) piercing the eyebrows (bhrū-bhedanena). (Here shines its) contact with the states of ’extension’ and ’repose’ (prasara-viśrānti-daśā-pariśīlanam).

And (ca) in Adhaḥkuṇḍalinī (adhaḥ-kuṇḍalinyām), which forms the sixth organ (at the base of the spine) (ṣaṣṭa-vaktra-rūpāyām), after fostering (pra-guṇī-kṛtya) prāṇaśakti (śaktim), entering into its two ends and its central part (takes place) (tat-mūla-tat-agratan-madhya-bhūmi-sparśa-āveśaḥ). As it is said (yathā-uktam) in Venerable Vijñānabhairavaḥ (vijñāna-bhaṭṭārake):

„ (One) should cast (kṣipet) (one’s) mind (cittam) (-which) is full of joy (sukha-mayam)- into the middle (madhye…tu) of contraction and expansion (vahneḥ… viṣasya) but (vā) only (kevalam) with breathing in (vāyu-pūrṇam), (then one is) united (yujyate) with the Joy of “sexual union” --i.e. the Bliss of Oneness-- (smara-ānandena).”

There --i.e. in this śloka of Vijñānabhairava-- (atra), ’Vahniḥ’ or ’Fire’ stands for saṃkoca or ’contraction’ (saṃkoca-bhūḥ), (and occurs) through the process of ’entering’ (anupraveśa-krameṇa).

’Viṣa’ means (viṣa-sthānam) ’expansion’ (vikāsa-padam) by means of ’prasara’ (prasara-yuktyā), in the sense of the meaning of the root ’viṣ’ --i.e. to flow through-- as ’vyāpti’ --i.e. to pervade-- (viṣ-vyāptau...iti artha-anugamāt).

These two ’vāha-s’ of ’flows’ (vāhayoḥ) correspond to ’prāṇa’ or ’exhalation’ and ’apāna’ or ’inhalation’ (vāma-dakṣiṇa-gatayoḥ), residing in the left and right prāṇic channels, respectively (prāṇa-apānayoḥ).

’Cheda’ --lit. ’cutting off’-- (chedaḥ) stands for ’vicchedana’ or ’removal’ (vicchedanam) by uttering the anacka sound internally as ’ka’, ha’, etc. (antaḥ-ka-kāra-ha-kāra-ādi-prāya-anacka-varṇa-uccāreṇa), which initially must ’rest in the heart’ (hṛdaya-viśrānti-puraḥsaram).

As it is said (yathā...uktam) in Jñānagarbha (jñāna-garbhe):

„Oh Womb of the world (udare)! In the lotus of the heart (hṛdaya-paṅkajasya) of someone whose intellect is firm as it is restrained (vidhṛta-cetasaḥ), cutting of the two channels (that are) flowing on both sides is produced by the restriction (which) occurs by uttering the anacka or vowelless ’ka’ sound (anacka-ka-kṛtā-yati-prasṛta-pārśva-nāḍī-dvaya-cchidaḥ). This (eṣaḥ) is the (saḥ) sprout of Your Knowledge (tava...vidyā-aṅkuraḥ) arising, (udeti) in which (yaḥ) the darkness that creates separation has been disappeared (dārita-andha-tamasaḥ); (hence, It) is capable of producing (janayitum...alam) the State of the Supreme Lord (parameśatāṃ) even (api) in the case of limited beings (paśoḥ).”

’Ādikoṭi’ or the beginning point (means) (ādi-koṭiḥ): the Heart (hṛdayam). ’Antakoṭi’ or the final point (anta-koṭiḥ) is dvādaśānta (dvādaśāntaḥ). When prāṇa arises and takes rest between these two points (prāṇa-ullāsa-viśrānti-avasare...tayoḥ), that is ’Nibhālana’ or ’Perception’ (nibhālanam), (which occurs) by fixing (pariśīlanam) the mind (there) (citta-niveśanena).

As it is said (yathā...uktam) in Vijñānabhairava (vijñānabhairave):

„Oh Blessed One (subhage)! (By those whose) senses are devoted (nilīna-akṣaḥ) to the Ether of the Heart (hṛdi-ākāśe) (and) pervade the middle of the two bowls --i.e. subject and object-- of the Lotus (of Consciousness) (padma-sampuṭa-madhyagaḥ) by means of firm mind (ananya-cetāḥ), Supreme (param) Fortune (saubhāgyam) is obtained (āpnuyāt).”

And (tathā):

„ (One) should focus (kṣipet) one’s mind (manaḥ) in continuity (pratikṣaṇam) everywhere (yatra…tatra) and in any way (yathā…tathā) on dvādaśānta (dvādaśa-ante), (and) due to the dissolution (of mind,) (kṣīṇa-vṛtteḥ) an indescribable state (vailakṣaṇyam) takes place (bhavet) in days (dinaiḥ).”

The term ’ādi’ (means) (ādi-padāt) the frequent practice of ’unmeṣa’ (unmeṣa-daśā-niṣevaṇam). As (yathā) it is said (uktam) in Spandakārikā-s (3.9cd) (spande).

„That (saḥ) is truly (tu) called (vijñeyaḥ) ‘Unmeṣa’ --lit. Blossoming of Consciousness-- (unmeṣaḥ), (and) it (tam) should be recognized (upalakṣayet) by oneself (svayam...iti).”

And (ca) tasting of the charming objects of perceptions, etc. (ramaṇīya-viṣaya-carvaṇa-ādayaḥ) are also to be taken into account (saṃgṛhītāḥ) this way (tathā).

As it is said (yathā...uktam) in Venerable Vijñānabhairava (śrī-vijñānabhairave...eva):

„ (One) should contemplate (bhāvayet) on that nourished state (bharita-avasthām) (which) rises from the blossoming of the Sap of Bliss (, which) takes place during eating or drinking (something delicious) (jagdhi-pāna-kṛta-ullāsa-rasa-ānanda-vijṛmbhaṇāt); (then) Great Bliss (mahā-ānanda-mayaḥ) (will) shine (bhavet).”

„In the case of a yogin (yoginaḥ) (who) feels the oneness with that peerless joy which (takes place) in enjoying songs, etc. (gitā-ādi-viṣaya-āsvāda-asama-saukhya-ekatā-ātmanaḥ), by means of an identification with that joy (tat-mayatvena) due to the expansion of mind (manaḥ-rūḍheḥ), (he/she) becomes its nature --i.e. such a yogin becomes one with that Joy when It pervades him/her perfectly-- (tat-ātmatā).”

„By whatever (yatra…yatra) (one’s) mind is satisfied (manaḥ-tuṣṭiḥ), (one) should concentrate the (dhārayet) mind (manaḥ) only on that (tatra…eva), (and) then (tatra…tatra) the Essential Nature of Supreme Ānanda (para-ānanda-svarūpam) shines forth (saṃprakāśate...iti).”

This way (evam), even (api) other (methods) (anyat) that deal with the contemplation on the Self filled with Bliss (ānanda-pūrṇa-svātma-bhāvana-adikam) are to be acknowledged (anumantavyam).

Therfore (iti...evam), the term ’ādi’ or ’etc.’ (ādayaḥ) here --i.e. in the 18^th sūtra-- (atra) represents (other) methods (upāyāḥ) for the Expansion of the Center (madhya-vikāse).

„The Attainment of the Bliss of Consciousness (occurs) (cit-ānanda-lābhaḥ) due to the Expansion of the Center (madhya-vikāsāt).”

This means (saḥ...eva...ca): for the unlimited yogī (parama-yoginaḥ), samādhi (shines forth) (samādhiḥ), also known as ’Samāveśa’ --lit. absorption-- or ’Samāpatti’ --lit. encounter-- (samāveśa-sama-patti-ādi-paryāyaḥ).

For the attainment of its constant presence (yuktim...tasya...nitya-uditatve), we state (āha):

𑆱𑆩𑆳𑆣𑆴𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆮𑆠𑆴 𑆮𑇀𑆪𑆶𑆠𑇀𑆡𑆳𑆤𑆼 𑆨𑆷𑆪𑆾
𑆨𑆷𑆪𑆯𑇀𑆖𑆴𑆢𑆽𑆑𑇀𑆪𑆳𑆩𑆫𑇀𑆯𑆳𑆤𑇀𑆤𑆴𑆠𑇀𑆪𑆾𑆢𑆴𑆠𑆱𑆩𑆳𑆣𑆴𑆬𑆳𑆨𑆂 𑇆𑇑𑇙𑇆

समाधिसंस्कारवति व्युत्थाने भूयो
भूयश्चिदैक्यामर्शान्नित्योदितसमाधिलाभः ॥१९॥

Samādhisaṃskāravati vyutthāne bhūyo bhūyaścidaikyāmarśānnityoditasamādhilābhaḥ || 19 ||

In the uprising condition (vyutthāne) (that is) possessed of the impressions of Samādhi (samādhi-saṃskāra-vati), (there is) constant attainment of Samādhi (nitya-udita-samādhi-lābhaḥ) because of reflecting on the identification with Consciousness (cit-aikya-āmarśāt) again and again (bhūyaḥ...bhūyaḥ). || 19 ||

𑆄𑆱𑆳𑆢𑆴𑆠𑆱𑆩𑆳𑆮𑆼𑆯𑆾 𑆪𑆾𑆓𑆴𑆮𑆫𑆾 𑆮𑇀𑆪𑆶𑆠𑇀𑆡𑆳𑆤𑆼 𑇁𑆥𑆴 𑆱𑆩𑆳𑆣𑆴𑆫𑆱𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆼𑆟 𑆑𑇀𑆰𑆵𑆧 𑆅𑆮
𑆱𑆳𑆤𑆤𑇀𑆢𑆁 𑆔𑆷𑆫𑇀𑆟𑆩𑆳𑆤𑆾 𑆨𑆳𑆮𑆫𑆳𑆯𑆴𑆁 𑆯𑆫𑆢𑆨𑇀𑆫𑆬𑆮𑆩𑆴𑆮 𑆖𑆴𑆢𑇀𑆓𑆓𑆤 𑆍𑆮
𑆬𑆵𑆪𑆩𑆳𑆤𑆁 𑆥𑆯𑇀𑆪𑆤𑇀 𑆨𑆷𑆪𑆾 𑆨𑆷𑆪𑆂 𑆃𑆤𑇀𑆠𑆫𑇀𑆩𑆶𑆒𑆠𑆳𑆁 𑆍𑆮 𑆱𑆩𑆮𑆬𑆩𑇀𑆧𑆩𑆳𑆤𑆾
𑆤𑆴𑆩𑆵𑆬𑆤𑆱𑆩𑆳𑆣𑆴𑆑𑇀𑆫𑆩𑆼𑆟 𑆖𑆴𑆢𑆽𑆑𑇀𑆪𑆩𑇀 𑆍𑆮 𑆮𑆴𑆩𑆸𑆯𑆤𑇀 𑆮𑇀𑆪𑆶𑆠𑇀𑆡𑆳𑆤𑆳𑆨𑆴𑆩𑆠𑆳𑆮𑆱𑆫𑆼 𑇁𑆥𑆴
𑆱𑆩𑆳𑆣𑇀𑆪𑆼𑆑𑆫𑆱 𑆍𑆮 𑆨𑆮𑆠𑆴 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆑𑇀𑆫𑆩𑆱𑆷𑆠𑇀𑆫𑆼𑆰𑆶

 𑆑𑇀𑆫𑆩𑆩𑆶𑆢𑇀𑆫𑆪𑆳 𑆃𑆤𑇀𑆠𑆂𑆱𑇀𑆮𑆫𑆷𑆥𑆪𑆳 𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆂 𑆱𑆩𑆳𑆮𑆴𑆰𑇀𑆛𑆾 𑆨𑆮𑆠𑆴
𑆱𑆳𑆣𑆑𑆂  𑇅
𑆠𑆠𑇀𑆫𑆳𑆢𑆿 𑆧𑆳𑆲𑇀𑆪𑆳𑆠𑇀 𑆃𑆤𑇀𑆠𑆂𑆥𑇀𑆫𑆮𑆼𑆯𑆂 𑆄𑆨𑇀𑆪𑆤𑇀𑆠𑆫𑆳𑆠𑇀 𑆧𑆳𑆲𑇀𑆪𑆱𑇀𑆮𑆫𑆷𑆥𑆼 𑆥𑇀𑆫𑆮𑆼𑆯𑆂
𑆄𑆮𑆼𑆯𑆮𑆯𑆳𑆠𑇀 𑆘𑆳𑆪𑆠𑆼 𑆅𑆠𑆴 𑆱𑆧𑆳𑆲𑇀𑆪𑆳𑆨𑇀𑆪𑆤𑇀𑆠𑆫𑆾 𑇁𑆪𑆁 𑆩𑆶𑆢𑇀𑆫𑆳𑆑𑇀𑆫𑆩 𑆅𑆠𑆴  𑇅

𑆃𑆠𑇀𑆫𑆳𑆪𑆩𑆫𑇀𑆡𑆂 𑆱𑆸𑆰𑇀𑆛𑆴𑆱𑇀𑆡𑆴𑆠𑆴𑆱𑆁𑆲𑆸𑆠𑆴𑆱𑆁𑆮𑆴𑆖𑇀𑆖𑆑𑇀𑆫𑆳𑆠𑇀𑆩𑆑𑆁 𑆑𑇀𑆫𑆩𑆁 𑆩𑆶𑆢𑇀𑆫𑆪𑆠𑆴
𑆱𑇀𑆮𑆳𑆣𑆴𑆰𑇀𑆜𑆴𑆠𑆁 𑆄𑆠𑇀𑆩𑆱𑆳𑆠𑇀𑆑𑆫𑆾𑆠𑆴 𑆪𑆼𑆪𑆁 𑆠𑆶𑆫𑆵𑆪𑆳 𑆖𑆴𑆠𑆴𑆯𑆑𑇀𑆠𑆴𑆂 𑆠𑆪𑆳 𑆑𑇀𑆫𑆩𑆩𑆶𑆢𑇀𑆫𑆪𑆳
𑆃𑆤𑇀𑆠𑆫𑇀 𑆅𑆠𑆴 𑆥𑆷𑆫𑇀𑆟𑆳𑆲𑆤𑇀𑆠𑆳𑆱𑇀𑆮𑆫𑆷𑆥𑆪𑆳 𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒 𑆅𑆠𑆴 𑆮𑆴𑆰𑆪𑆼𑆰𑆶 𑆮𑇀𑆪𑆳𑆥𑆸𑆠𑆾 𑇁𑆥𑆴
𑆱𑆩𑆳𑆮𑆴𑆰𑇀𑆛𑆂 𑆱𑆳𑆑𑇀𑆰𑆳𑆠𑇀𑆑𑆸𑆠𑆥𑆫𑆯𑆑𑇀𑆠𑆴𑆱𑇀𑆦𑆳𑆫𑆂 𑆱𑆳𑆣𑆑𑆂 𑆥𑆫𑆩𑆪𑆾𑆓𑆵 𑆨𑆮𑆠𑆴  𑇅
𑆠𑆠𑇀𑆫 𑆖 𑆧𑆳𑆲𑇀𑆪𑆳𑆢𑇀𑆓𑇀𑆫𑆱𑇀𑆪𑆩𑆳𑆤𑆳𑆢𑇀𑆮𑆴𑆰𑆪𑆓𑇀𑆫𑆳𑆩𑆳𑆢𑆤𑇀𑆠𑆂 𑆥𑆫𑆱𑇀𑆪𑆳𑆁 𑆖𑆴𑆠𑆴𑆨𑆷𑆩𑆿
𑆓𑇀𑆫𑆱𑆤𑆑𑇀𑆫𑆩𑆼𑆟𑆽𑆮 𑆥𑇀𑆫𑆮𑆼𑆯𑆂 𑆱𑆩𑆳𑆮𑆼𑆯𑆾 𑆨𑆮𑆠𑆴 𑇅 𑆄𑆨𑇀𑆪𑆤𑇀𑆠𑆫𑆳𑆠𑇀
𑆖𑆴𑆠𑆴𑆯𑆑𑇀𑆠𑆴𑆱𑇀𑆮𑆫𑆷𑆥𑆳𑆠𑇀 𑆖 𑆱𑆳𑆑𑇀𑆰𑆳𑆠𑇀𑆑𑆸𑆠𑆳𑆠𑇀 𑆄𑆮𑆼𑆯𑆮𑆯𑆳𑆠𑇀 𑆱𑆩𑆳𑆮𑆼𑆯𑆱𑆳𑆩𑆫𑇀𑆡𑇀𑆪𑆳𑆢𑇀 𑆍𑆮
𑆧𑆳𑆲𑇀𑆪𑆱𑇀𑆮𑆫𑆷𑆥𑆼 𑆅𑆢𑆤𑇀𑆠𑆳𑆤𑆴𑆫𑇀𑆨𑆳𑆱𑆼 𑆮𑆴𑆰𑆪𑆓𑇀𑆫𑆳𑆩𑆼 𑆮𑆩𑆤𑆪𑆶𑆑𑇀𑆠𑇀𑆪𑆳 𑆥𑇀𑆫𑆮𑆼𑆯𑆂
𑆖𑆴𑆢𑇀𑆫𑆱𑆳𑆯𑇀𑆪𑆳𑆤𑆠𑆳𑆥𑇀𑆫𑆡𑆤𑆳𑆠𑇀𑆩𑆳 𑆱𑆩𑆳𑆮𑆼𑆯𑆾 𑆘𑆳𑆪𑆠𑆼 𑆅𑆠𑆴
𑆱𑆧𑆳𑆲𑇀𑆪𑆳𑆨𑇀𑆪𑆤𑇀𑆠𑆫𑆾 𑇁𑆪𑆁 𑆤𑆴𑆠𑇀𑆪𑆾𑆢𑆴𑆠𑆱𑆩𑆳𑆮𑆼𑆯𑆳𑆠𑇀𑆩𑆳 𑆩𑆶𑆢𑆾 𑆲𑆫𑇀𑆰𑆱𑇀𑆪 𑆮𑆴𑆠𑆫𑆟𑆳𑆠𑇀
𑆥𑆫𑆩𑆳𑆤𑆤𑇀𑆢𑆱𑇀𑆮𑆫𑆷𑆥𑆠𑇀𑆮𑆳𑆠𑇀 𑆥𑆳𑆯𑆢𑇀𑆫𑆳𑆮𑆟𑆳𑆠𑇀 𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪 𑆃𑆤𑇀𑆠𑆂𑆠𑆶𑆫𑆵𑆪𑆱𑆠𑇀𑆠𑆳𑆪𑆳𑆁
𑆩𑆶𑆢𑇀𑆫𑆟𑆳𑆠𑇀 𑆖 𑆩𑆶𑆢𑇀𑆫𑆳𑆠𑇀𑆩𑆳 𑆑𑇀𑆫𑆩𑆾 𑇁𑆥𑆴 𑆱𑆸𑆰𑇀𑆛𑇀𑆪𑆳𑆢𑆴𑆑𑇀𑆫𑆩𑆳𑆨𑆳𑆱𑆑𑆠𑇀𑆮𑆳𑆠𑇀
𑆠𑆠𑇀𑆑𑇀𑆫𑆩𑆳𑆨𑆳𑆱𑆫𑆷𑆥𑆠𑇀𑆮𑆳𑆠𑇀 𑆖 𑆑𑇀𑆫𑆩 𑆅𑆠𑆴 𑆃𑆨𑆴𑆣𑆵𑆪𑆠 𑆅𑆠𑆴𑇆

𑆅𑆢𑆳𑆤𑆵𑆩𑇀 𑆃𑆱𑇀𑆪 𑆱𑆩𑆳𑆣𑆴𑆬𑆳𑆨𑆱𑇀𑆪 𑆦𑆬𑆩𑇀 𑆄𑆲

आसादितसमावेशो योगिवरो व्युत्थाने ऽपि समाधिरससंस्कारेण क्षीब इव
सानन्दं घूर्णमानो भावराशिं शरदभ्रलवमिव चिद्गगन एव
लीयमानं पश्यन् भूयो भूयः अन्तर्मुखतां एव समवलम्बमानो
निमीलनसमाधिक्रमेण चिदैक्यम् एव विमृशन् व्युत्थानाभिमतावसरे ऽपि
समाध्येकरस एव भवति । यथोक्तं क्रमसूत्रेषु

 क्रममुद्रया अन्तःस्वरूपया बहिर्मुखः समाविष्टो भवति
साधकः  ।
तत्रादौ बाह्यात् अन्तःप्रवेशः आभ्यन्तरात् बाह्यस्वरूपे प्रवेशः
आवेशवशात् जायते इति सबाह्याभ्यन्तरो ऽयं मुद्राक्रम इति  ।

अत्रायमर्थः सृष्टिस्थितिसंहृतिसंविच्चक्रात्मकं क्रमं मुद्रयति
स्वाधिष्ठितं आत्मसात्करोति येयं तुरीया चितिशक्तिः तया क्रममुद्रया
अन्तर् इति पूर्णाहन्तास्वरूपया बहिर्मुख इति विषयेषु व्यापृतो ऽपि
समाविष्टः साक्षात्कृतपरशक्तिस्फारः साधकः परमयोगी भवति  ।
तत्र च बाह्याद्ग्रस्यमानाद्विषयग्रामादन्तः परस्यां चितिभूमौ
ग्रसनक्रमेणैव प्रवेशः समावेशो भवति । आभ्यन्तरात्
चितिशक्तिस्वरूपात् च साक्षात्कृतात् आवेशवशात् समावेशसामर्थ्याद् एव
बाह्यस्वरूपे इदन्तानिर्भासे विषयग्रामे वमनयुक्त्या प्रवेशः
चिद्रसाश्यानताप्रथनात्मा समावेशो जायते इति
सबाह्याभ्यन्तरो ऽयं नित्योदितसमावेशात्मा मुदो हर्षस्य वितरणात्
परमानन्दस्वरूपत्वात् पाशद्रावणात् विश्वस्य अन्तःतुरीयसत्तायां
मुद्रणात् च मुद्रात्मा क्रमो ऽपि सृष्ट्यादिक्रमाभासकत्वात्
तत्क्रमाभासरूपत्वात् च क्रम इति अभिधीयत इति॥

इदानीम् अस्य समाधिलाभस्य फलम् आह

āsāditasamāveśo yogivaro vyutthāne 'pi samādhirasasaṃskāreṇa kṣība iva
sānandaṃ ghūrṇamāno bhāvarāśiṃ śaradabhralavamiva cidgagana eva
līyamānaṃ paśyan bhūyo bhūyaḥ antarmukhatāṃ eva samavalambamāno
nimīlanasamādhikrameṇa cidaikyam eva vimṛśan vyutthānābhimatāvasare 'pi samādhyekarasa eva bhavati | yathoktaṃ kramasūtreṣu

 kramamudrayā antaḥsvarūpayā bahirmukhaḥ samāviṣṭo bhavati
sādhakaḥ  |
tatrādau bāhyāt antaḥpraveśaḥ ābhyantarāt bāhyasvarūpe praveśaḥ
āveśavaśāt jāyate iti sabāhyābhyantaro 'yaṃ mudrākrama iti  |

atrāyamarthaḥ sṛṣṭisthitisaṃhṛtisaṃviccakrātmakaṃ kramaṃ mudrayati
svādhiṣṭhitaṃ ātmasātkaroti yeyaṃ turīyā citiśaktiḥ tayā kramamudrayā
antar iti pūrṇāhantāsvarūpayā bahirmukha iti viṣayeṣu vyāpṛto 'pi
samāviṣṭaḥ sākṣātkṛtaparaśaktisphāraḥ sādhakaḥ paramayogī bhavati  |
tatra ca bāhyādgrasyamānādviṣayagrāmādantaḥ parasyāṃ citibhūmau
grasanakrameṇaiva praveśaḥ samāveśo bhavati | ābhyantarāt
citiśaktisvarūpāt ca sākṣātkṛtāt āveśavaśāt samāveśasāmarthyād eva
bāhyasvarūpe idantānirbhāse viṣayagrāme vamanayuktyā praveśaḥ
cidrasāśyānatāprathanātmā samāveśo jāyate iti
sabāhyābhyantaro 'yaṃ nityoditasamāveśātmā mudo harṣasya vitaraṇāt
paramānandasvarūpatvāt pāśadrāvaṇāt viśvasya antaḥturīyasattāyāṃ
mudraṇāt ca mudrātmā kramo 'pi sṛṣṭyādikramābhāsakatvāt
tatkramābhāsarūpatvāt ca krama iti abhidhīyata iti ||

idānīm asya samādhilābhasya phalam āha

The best of the yogī-s (yogi-varaḥ) (, who) has attained Samāveśa (āsādita-samāveśaḥ), is intoxicated (and) blissful (kṣībaḥ...iva...sānandam...ghūrṇa-mānaḥ) even (api) in vyutthāna or ordinary state (vyutthāne) because of the impressions of the Taste of Samādhi (samādhi-rasa-saṃskāreṇa).

Beholding (paśyan) the garland of (all) entities (of the world) (bhāva-rāśim) dissolved (līyamānam) only (eva) in the Sky of Consciousness (cit-gagane) like clouds during the autumnal season (śarava-bhralavam...iva) when (He is) resorting to (sam-avalambamānaḥ) ’introversion’ (antar-mukhatām...eva) more and more (bhūyaḥ...bhūyaḥ) by means of the process of Nimīlanasamādhi or Absorption with closed eyes (nimīlana-samādhi-krameṇa), (he is) identifying (himself) with nothing but Consciousness (cit-aikyam...eva...vimṛśan) even (api) during the condition that is purportedly known as ’vyutthāna’ (vyutthāna-abhimatā-avasare). (Thus, for him,) only (eva) the Sole Taste of Samādhi (samādhi-eka-rasaḥ) exists (even in vyutthāna) (bhavati).

As it is said (yathā-uktam) in the Kramasūtra-s (krama-sūtreṣu):

„The sādhaka (sādhakaḥ), being influenced (samāviṣṭaḥ) by the essentially ’internal’ (antaḥ-svarūpayā) Kramamudrā (krama-mudrayā), becomes (bhavati) extroverted (bahirmukhaḥ).

(This happens as follows:)

In Kramamudrā (tatra), at first (ādau), He enters his internal state (antaḥ-praveśaḥ) from the outside (bāhyāt). (Then) from the inside (ābhyantarāt), he (expands and) enters (praveśaḥ) the very essence of the ’external’ (bāhya-svarūpe) due to the Power of such Āveśa or ’Penetration (into his All-pervading Essential Nature)’ (āveśa-vaśāt...jāyate...iti).

This (ayam...iti) ’external (and) also internal’ (activity) (sabāhya-abhi-antaraḥ) is (termed) the Mudrākrama or the Sequence of Mudrā-s’ (mudrā-kramaḥ...iti).”

Here (atra), this (ayam) Reality --i.e. Kramamudrā-- (arthaḥ) seals (mudrayati) one’s (svādhiṣṭhitam) sequence (kramam) of the Saṃvit Cakra or the Wheel of Perception, (which) consists of ’Sṛṣṭi, Sthiti and Saṃhāra’ (sṛṣṭi-sthiti-saṃhṛti-saṃvit-cakra-ātmakam).

(’Seals’ means: Kramamudrā) assimilates or integrates (such sequence into one’s Essential Nature) (ātmasāt-karoti).

This (iyam) is Turīya (turīyā), the Power of Consciousness (citi-śaktiḥ); which (yā), through Kramamudrā (krama-mudrayā...tayā), (is realized) internally (antaḥ) as (iti) the Essence of Pure I-ness or Subjectivity (pūrṇa-ahantā-svarūpayā), but (also) becomes extroverted (bahiḥ-mukhaḥ), because (iti) (It) engages (vyāpṛtaḥ) even (api) within the realm of sensory objects (viṣayeṣu).

The sādhaka (sādhakaḥ), being possessed (by this Kramamudrā,) (samāviṣṭaḥ) becomes (bhavati) a Supreme Yogī (parama-yogī), (as He embodies) the Expansion of the Supreme Śakti made clearly visible (in the form of the universe) (sākṣāt-kṛta-para-śakti-sphāraḥ).

Again: (tatra...ca)

From the external (bāhyāt), being the realm of perceived sensory objects (grasyamānāt...viṣaya-grāmāt), occurs (bhavati) a penetration (praveśaḥ) to the Supreme (parasyām) Internal (antaḥ) Stage of Citi or Consciousness (citi-bhūmau) merely (eva) by means of devouring (those objects) (grasana-krameṇa). (This way, such Praveśa or Penetration is termed) Samāveśa (samāveśaḥ).

And (ca) from the Internal (ābhyantarāt) Essential Nature of Citiśakti or the Power of Consciousness (citi-śakti-svarūpāt) (that is) realized (sākṣāt-kṛtāt) due to the Power of Āveśa (āveśa-vaśāt) (and) entitled as Samāveśa (samāveśa-sāmarthyāt...eva), (another) Praveśa or Penetration (praveśaḥ) occurs by means of ’Vamana’ or ’Emission’ (vamana-yuktyā) into the external (bāhya-svarūpe) (that is) the realm of sensory objects (viṣaya-grāme), in which objectivity (shines) (idantā-nirbhāse).

This (second penetration) is (also a) Samāveśa (samāveśaḥ...jāyate...iti) characterized by the Expansion of the coagulated condition of the Juice of Consciousness (cit-rasa-āśyānatā-prathana-ātmā).

This (ayam) Samāveśa is external, but also internal, and characterized by a Constant Presence (nitya-udita-samāveśa-ātmā...sabāhya-abhi-antaraḥ).

(It is) Happiness (mudaḥ), because it is the Transference (vitaraṇāt) of Joy (harṣasya), (since this Transference) is essentially Supreme Bliss (parama-ānanda-svarūpatvāt), (and) because (It) dissolves limitations (pāśa-drāvaṇāt).

And (ca) It is called ’Mudrā’ (mudrā-ātmā), because it seals --i.e. assimilates-- (mudraṇāt) the world (viśvasya) into the Reality of Internal Turīya (antaḥ-turīya-sattāyām).

It is also (api) termed (abhidhīyate...iti) Krama or Sequence (kramaḥ...kramaḥ), because it manifests the sequence (called) Sṛṣṭi, etc. (sṛṣṭi-ādi-krama-ābhāsakatvāt), and (ca) because it assumes the form of a sequence (of the aforesaid internal and external penetrations) (tat-krama-ābhāsa-rūpatvāt).

Now (idānīm), (to explain) the Fruit (phalam) of this (asya) Attainment of Samādhi (samādhi-lābhasya), we state (āha):

𑆠𑆢𑆳 𑆥𑇀𑆫𑆑𑆳𑆯𑆳𑆤𑆤𑇀𑆢𑆱𑆳𑆫𑆩𑆲𑆳𑆩𑆤𑇀𑆠𑇀𑆫𑆮𑆵𑆫𑇀𑆪𑆳𑆠𑇀𑆩𑆑𑆥𑆷𑆫𑇀𑆟𑆳𑆲𑆤𑇀𑆠𑆳𑆮𑆼𑆯𑆳𑆠𑇀𑆱𑆢𑆳
𑆱𑆫𑇀𑆮𑆱𑆫𑇀𑆓𑆱𑆁𑆲𑆳𑆫𑆑𑆳𑆫𑆴𑆤𑆴𑆘𑆱𑆁𑆮𑆴𑆢𑇀𑆢𑆼𑆮𑆠𑆳𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆠𑆳𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑆴𑆫𑇀𑆨𑆮𑆠𑆴 𑆅𑆠𑆴
𑆯𑆴𑆮𑆩𑇀 𑇆𑇒𑇐𑇆

तदा प्रकाशानन्दसारमहामन्त्रवीर्यात्मकपूर्णाहन्तावेशात्सदा
सर्वसर्गसंहारकारिनिजसंविद्देवताचक्रेश्वरताप्राप्तिर्भवति इति
शिवम् ॥२०॥

Tadā prakāśānandasāramahāmantravīryātmakapūrṇāhantāveśātsadā
sarvasargasaṃhārakārinijasaṃviddevatācakreśvaratāprāptirbhavati iti śivam || 20 ||

Then (tadā), due to the Entrance into Pure I-ness or Self-consciousness (which) consists of the Power of the Great Mantra of the Essence of Prakāśa or Light and Ānanda or Bliss (prakāśa-ānanda-sāra-mahā-mantra-vīrya-ātmaka-pūrṇāhanta-āveśāt), Exists (bhavati) the Perpetual (sadā) Attainment (prāptiḥ) of the Sovereignty over the Wheel of the Deities of one’s own Consciousness, (Which) performs all the expansions (and) dissolutions (of the universe) (sarva-sarga-saṃhāra-kāri-nija-saṃvit-devatā-cakra-īśvaratā). (And all this) is (iti) Śiva (śivam). || 20 ||

𑆤𑆴𑆠𑇀𑆪𑆾𑆢𑆴𑆠𑆼 𑆱𑆩𑆳𑆣𑆿 𑆬𑆧𑇀𑆣𑆼 𑆱𑆠𑆴 𑆥𑇀𑆫𑆑𑆳𑆯𑆳𑆤𑆤𑇀𑆢𑆱𑆳𑆫𑆳 𑆖𑆴𑆢𑆳𑆲𑇀𑆬𑆳𑆢𑆽𑆑𑆔𑆤𑆳
𑆩𑆲𑆠𑆵 𑆩𑆤𑇀𑆠𑇀𑆫𑆮𑆵𑆫𑇀𑆪𑆳𑆠𑇀𑆩𑆴𑆑𑆳 𑆱𑆫𑇀𑆮𑆩𑆤𑇀𑆠𑇀𑆫𑆘𑆵𑆮𑆴𑆠𑆨𑆷𑆠𑆳 𑆥𑆷𑆫𑇀𑆟𑆳 𑆥𑆫𑆳𑆨𑆛𑇀𑆛𑆳𑆫𑆴𑆑𑆳𑆫𑆷𑆥𑆳
𑆪𑆼𑆪𑆁 𑆃𑆲𑆤𑇀𑆠𑆳 𑆃𑆑𑆸𑆠𑇀𑆫𑆴𑆩𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆖𑆩𑆠𑇀𑆑𑆳𑆫𑆂 𑆠𑆠𑇀𑆫 𑆄𑆮𑆼𑆯𑆳𑆠𑇀 𑆱𑆢𑆳 𑆑𑆳𑆬𑆳𑆓𑇀𑆤𑇀𑆪𑆳𑆢𑆼𑆂
𑆖𑆫𑆩𑆑𑆬𑆳𑆥𑆫𑇀𑆪𑆤𑇀𑆠𑆱𑇀𑆪 𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪 𑆪𑆿 𑆱𑆫𑇀𑆓𑆱𑆁𑆲𑆳𑆫𑆿 𑆮𑆴𑆖𑆴𑆠𑇀𑆫𑆿 𑆱𑆸𑆰𑇀𑆛𑆴𑆥𑇀𑆫𑆬𑆪𑆿
𑆠𑆠𑇀𑆑𑆳𑆫𑆴 𑆪𑆠𑇀 𑆤𑆴𑆘𑆁 𑆱𑆁𑆮𑆴𑆢𑇀𑆢𑆼𑆮𑆠𑆳𑆖𑆑𑇀𑆫𑆁 𑆠𑆢𑆽𑆯𑇀𑆮𑆫𑇀𑆪𑆱𑇀𑆪 𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑆴𑆂 𑆄𑆱𑆳𑆢𑆤𑆁
𑆨𑆮𑆠𑆴 𑇅 𑆥𑇀𑆫𑆳𑆑𑆫𑆟𑆴𑆑𑆱𑇀𑆪 𑆥𑆫𑆩𑆪𑆾𑆓𑆴𑆤 𑆅𑆠𑇀𑆪𑆫𑇀𑆡𑆂  𑇅
𑆅𑆠𑆴 𑆍𑆠𑆠𑇀 𑆱𑆫𑇀𑆮𑆁 𑆯𑆴𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆩𑇀 𑆍𑆮𑆼𑆠𑇀𑆪𑆶𑆥𑆱𑆁𑆲𑆳𑆫 𑆅𑆠𑆴 𑆱𑆁𑆓𑆠𑆴𑆂  𑇅
𑆠𑆠𑇀𑆫 𑆪𑆳𑆮𑆠𑇀 𑆅𑆢𑆁 𑆑𑆴𑆁𑆖𑆴𑆠𑇀 𑆱𑆁𑆮𑆼𑆢𑇀𑆪𑆠𑆼 𑆠𑆱𑇀𑆪 𑆱𑆁𑆮𑆼𑆢𑆤𑆩𑇀 𑆍𑆮 𑆱𑇀𑆮𑆫𑆷𑆥𑆩𑇀  𑇅
𑆠𑆱𑇀𑆪𑆳𑆥𑆴 𑆃𑆤𑇀𑆠𑆫𑇀𑆩𑆶𑆒𑆮𑆴𑆩𑆫𑇀𑆯𑆩𑆪𑆳𑆂 𑆥𑇀𑆫𑆩𑆳𑆠𑆳𑆫𑆂 𑆠𑆠𑇀𑆠𑇀𑆮𑆩𑇀 𑇅 𑆠𑆼𑆰𑆳𑆩𑇀 𑆃𑆥𑆴
𑆮𑆴𑆓𑆬𑆴𑆠𑆢𑆼𑆲𑆳𑆢𑇀𑆪𑆶𑆥𑆳𑆣𑆴𑆱𑆁𑆑𑆾𑆖𑆳𑆨𑆴𑆩𑆳𑆤𑆳 𑆃𑆯𑆼𑆰𑆯𑆫𑆵𑆫𑆳 𑆱𑆢𑆳𑆯𑆴𑆮𑆼𑆯𑇀𑆮𑆫𑆠𑆽𑆮 𑆱𑆳𑆫𑆩𑇀 𑇅 𑆃𑆱𑇀𑆪𑆳
𑆃𑆥𑆴 𑆥𑇀𑆫𑆑𑆳𑆯𑆽𑆑𑆱𑆢𑇀𑆨𑆳𑆮𑆳𑆥𑆳𑆢𑆴𑆠𑆳𑆯𑆼𑆰𑆮𑆴𑆯𑇀𑆮𑆖𑆩𑆠𑇀𑆑𑆳𑆫𑆩𑆪𑆂
𑆯𑇀𑆫𑆵𑆩𑆳𑆤𑇀𑆩𑆲𑆼𑆯𑇀𑆮𑆫 𑆍𑆮 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆂 𑇅 𑆤 𑆲𑆴 𑆥𑆳𑆫𑆩𑆳𑆫𑇀𑆡𑆴𑆑𑆥𑇀𑆫𑆑𑆳𑆯𑆳𑆮𑆼𑆯𑆁 𑆮𑆴𑆤𑆳
𑆑𑆱𑇀𑆪𑆳𑆥𑆴 𑆥𑇀𑆫𑆑𑆳𑆯𑆩𑆳𑆤𑆠𑆳 𑆔𑆛𑆠𑆼 𑇅 𑆱 𑆖 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆂 𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆱𑆳𑆫𑆠𑇀𑆮𑆳𑆠𑇀
𑆄𑆢𑆴𑆑𑇀𑆰𑆳𑆤𑇀𑆠𑆳𑆩𑆳𑆪𑆵𑆪𑆯𑆧𑇀𑆢𑆫𑆳𑆯𑆴𑆥𑆫𑆳𑆩𑆫𑇀𑆯𑆩𑆪𑆠𑇀𑆮𑆼𑆤𑆽𑆮
𑆍𑆠𑆠𑇀𑆱𑇀𑆮𑆵𑆑𑆸𑆠𑆱𑆩𑆱𑇀𑆠𑆮𑆳𑆖𑇀𑆪𑆮𑆳𑆖𑆑𑆩𑆪𑆳𑆯𑆼𑆰𑆘𑆓𑆢𑆳𑆤𑆤𑇀𑆢𑆱𑆢𑇀𑆨𑆳𑆮𑆳𑆥𑆳𑆢𑆤𑆳𑆠𑇀 𑆥𑆫𑆁
𑆥𑆫𑆴𑆥𑆷𑆫𑇀𑆟𑆠𑇀𑆮𑆳𑆠𑇀 𑆱𑆫𑇀𑆮𑆳𑆑𑆳𑆕𑇀𑆑𑇀𑆰𑆳𑆯𑆷𑆤𑇀𑆪𑆠𑆪𑆳 𑆄𑆤𑆤𑇀𑆢𑆥𑇀𑆫𑆱𑆫𑆤𑆴𑆫𑇀𑆨𑆫𑆂  𑇅
𑆃𑆠 𑆍𑆮 𑆃𑆤𑆶𑆠𑇀𑆠𑆫𑆳𑆑𑆶𑆬𑆱𑇀𑆮𑆫𑆷𑆥𑆳𑆠𑇀 𑆃𑆑𑆳𑆫𑆳𑆠𑇀 𑆄𑆫𑆨𑇀𑆪 𑆯𑆑𑇀𑆠𑆴𑆱𑇀𑆦𑆳𑆫𑆫𑆷𑆥𑆲𑆑𑆬𑆳𑆥𑆫𑇀𑆪𑆤𑇀𑆠𑆩𑇀
𑆪𑆠𑇀 𑆮𑆴𑆯𑇀𑆮𑆁 𑆥𑇀𑆫𑆨𑆸𑆠𑆁 𑆑𑇀𑆰𑆑𑆳𑆫𑆱𑇀𑆪 𑆥𑇀𑆫𑆱𑆫𑆯𑆩𑆤𑆫𑆷𑆥𑆠𑇀𑆮𑆳𑆠𑇀 𑆠𑆠𑇀
𑆃𑆑𑆳𑆫𑆲𑆑𑆳𑆫𑆳𑆨𑇀𑆪𑆳𑆩𑇀 𑆍𑆮 𑆱𑆁𑆥𑆶𑆛𑆵𑆑𑆳𑆫𑆪𑆶𑆑𑇀𑆠𑇀𑆪𑆳 𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆲𑆳𑆫𑆤𑇀𑆪𑆳𑆪𑆼𑆤 𑆃𑆤𑇀𑆠𑆂𑆱𑇀𑆮𑆵𑆑𑆸𑆠𑆁
𑆱𑆠𑇀 𑆃𑆮𑆴𑆨𑆳𑆓𑆮𑆼𑆢𑆤𑆳𑆠𑇀𑆩𑆑𑆧𑆴𑆤𑇀𑆢𑆶𑆫𑆷𑆥𑆠𑆪𑆳 𑆱𑇀𑆦𑆶𑆫𑆴𑆠𑆁 𑆃𑆤𑆶𑆠𑇀𑆠𑆫 𑆍𑆮 𑆮𑆴𑆯𑇀𑆫𑆳𑆩𑇀𑆪𑆠𑆴  𑇅
𑆅𑆠𑆴 𑆯𑆧𑇀𑆢𑆫𑆳𑆯𑆴𑆱𑇀𑆮𑆫𑆷𑆥 𑆍𑆮 𑆃𑆪𑆁 𑆃𑆑𑆸𑆠𑆑𑆾 𑆮𑆴𑆩𑆫𑇀𑆯𑆂  𑇅
𑆪𑆡𑆾𑆑𑇀𑆠𑆩𑇀

𑆥𑇀𑆫𑆑𑆳𑆯𑆱𑇀𑆪𑆳𑆠𑇀𑆩𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆫𑇀 𑆃𑆲𑆁𑆨𑆳𑆮𑆾 𑆲𑆴 𑆑𑆵𑆫𑇀𑆠𑆴𑆠𑆂  𑇅
𑆇𑆑𑇀𑆠𑆳 𑆖 𑆱𑆽𑆮 𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆂 𑆱𑆫𑇀𑆮𑆳𑆥𑆼𑆑𑇀𑆰𑆳𑆤𑆴𑆫𑆾𑆣𑆠𑆂𑇆

𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆩𑇀 𑆃𑆡 𑆑𑆫𑇀𑆠𑆸𑆠𑇀𑆮𑆁 𑆩𑆶𑆒𑇀𑆪𑆩𑇀 𑆆𑆯𑇀𑆮𑆫𑆠𑆳𑆥𑆴 𑆖 𑇅 𑆅𑆠𑆴  𑇅
𑆍𑆰𑆽𑆮 𑆖 𑆃𑆲𑆤𑇀𑆠𑆳 𑆱𑆫𑇀𑆮𑆩𑆤𑇀𑆠𑇀𑆫𑆳𑆟𑆳𑆁 𑆇𑆢𑆪𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆱𑇀𑆡𑆳𑆤𑆠𑇀𑆮𑆳𑆠𑇀 𑆍𑆠𑆢𑇀𑆧𑆬𑆼𑆤𑆽𑆮 𑆖
𑆠𑆠𑇀𑆠𑆢𑆫𑇀𑆡𑆑𑇀𑆫𑆴𑆪𑆳𑆑𑆳𑆫𑆴𑆠𑇀𑆮𑆳𑆠𑇀 𑆩𑆲𑆠𑆵 𑆮𑆵𑆫𑇀𑆪𑆨𑆷𑆩𑆴𑆂 𑇅 𑆠𑆢𑆶𑆑𑇀𑆠𑆩𑇀

 𑆠𑆢𑆳𑆑𑇀𑆫𑆩𑇀𑆪 𑆧𑆬𑆁 𑆩𑆤𑇀𑆠𑇀𑆫𑆳..... 𑇅 𑆅𑆠𑇀𑆪𑆳𑆢𑆴

..... 𑆠 𑆍𑆠𑆼 𑆯𑆴𑆮𑆣𑆫𑇀𑆩𑆴𑆟𑆂 𑇅 𑆅𑆠𑇀𑆪𑆤𑇀𑆠𑆁 𑆯𑇀𑆫𑆵𑆱𑇀𑆥𑆤𑇀𑆢𑆼  𑇅

 𑆯𑆴𑆮𑆱𑆷𑆠𑇀𑆫𑆼𑆰𑇀𑆮𑆥𑆴

 𑆩𑆲𑆳𑆲𑇀𑆫𑆳𑆢𑆳𑆤𑆶𑆱𑆁𑆣𑆳𑆤𑆳𑆤𑇀 𑆩𑆤𑇀𑆠𑇀𑆫𑆮𑆵𑆫𑇀𑆪𑆳𑆤𑆶𑆨𑆮𑆂 𑇅 𑆅𑆠𑆴  𑇅

𑆠𑆢𑇀 𑆃𑆠𑇀𑆫 𑆩𑆲𑆳𑆩𑆤𑇀𑆠𑇀𑆫𑆮𑆵𑆫𑇀𑆪𑆳𑆠𑇀𑆩𑆑𑆳𑆪𑆳𑆁 𑆥𑆷𑆫𑇀𑆟𑆳𑆲𑆤𑇀𑆠𑆳𑆪𑆳𑆁 𑆄𑆮𑆼𑆯𑆾
𑆢𑆼𑆲𑆥𑇀𑆫𑆳𑆟𑆳𑆢𑆴𑆤𑆴𑆩𑆘𑇀𑆘𑆤𑆳𑆠𑇀 𑆠𑆠𑇀𑆥𑆢𑆳𑆮𑆳𑆥𑇀𑆠𑇀𑆪𑆮𑆰𑇀𑆛𑆩𑇀𑆨𑆼𑆤 𑆢𑆼𑆲𑆳𑆢𑆵𑆤𑆳𑆁 𑆤𑆵𑆬𑆳𑆢𑆵𑆤𑆳𑆩𑇀 𑆃𑆥𑆴
𑆠𑆢𑇀𑆫𑆱𑆳𑆥𑇀𑆬𑆳𑆮𑆤𑆼𑆤 𑆠𑆤𑇀𑆩𑆪𑆵𑆑𑆫𑆟𑆩𑇀 𑇅 𑆠𑆡𑆳 𑆲𑆴 𑆢𑆼𑆲𑆱𑆶𑆒𑆤𑆵𑆬𑆳𑆢𑆴 𑆪𑆠𑇀𑆑𑆴𑆁𑆖𑆴𑆠𑇀
𑆥𑇀𑆫𑆡𑆠𑆼 𑆃𑆣𑇀𑆪𑆮𑆱𑆵𑆪𑆠𑆼 𑆱𑇀𑆩𑆫𑇀𑆪𑆠𑆼 𑆱𑆁𑆑𑆬𑇀𑆥𑇀𑆪𑆠𑆼 𑆮𑆳 𑆠𑆠𑇀𑆫 𑆱𑆫𑇀𑆮𑆠𑇀𑆫𑆽𑆮 𑆨𑆓𑆮𑆠𑆵
𑆖𑆴𑆠𑆴𑆯𑆑𑇀𑆠𑆴𑆩𑆪𑆵 𑆥𑇀𑆫𑆡𑆳 𑆨𑆴𑆠𑇀𑆠𑆴𑆨𑆷𑆠𑆽𑆮 𑆱𑇀𑆦𑆶𑆫𑆠𑆴 𑇅 "𑆠𑆢𑆱𑇀𑆦𑆶𑆫𑆟𑆼 𑆑𑆱𑇀𑆪𑆳𑆥𑆴
𑆃𑆱𑇀𑆦𑆶𑆫𑆟𑆳𑆠𑇀 " 𑆅𑆠𑆴 𑆇𑆑𑇀𑆠𑆠𑇀𑆮𑆳𑆠𑇀 𑆑𑆼𑆮𑆬𑆁 𑆠𑆡𑆳 𑆱𑇀𑆦𑆶𑆫𑆤𑇀𑆠𑇀𑆪𑇀 𑆃𑆥𑆴 𑆱𑆳 𑆠𑆤𑇀𑆩𑆳𑆪𑆳𑆯𑆑𑇀𑆠𑇀𑆪𑆳
𑆃𑆮𑆨𑆳𑆱𑆴𑆠𑆢𑆼𑆲𑆤𑆵𑆬𑆳𑆢𑇀𑆪𑆶𑆥𑆫𑆳𑆓𑆢𑆠𑇀𑆠𑆳𑆨𑆴𑆩𑆳𑆤𑆮𑆯𑆳𑆠𑇀 𑆨𑆴𑆤𑇀𑆤𑆨𑆴𑆤𑇀𑆤𑆱𑇀𑆮𑆨𑆳𑆮𑆳 𑆅𑆮 𑆨𑆳𑆤𑇀𑆠𑆵
𑆘𑇀𑆚𑆳𑆤𑆱𑆁𑆑𑆬𑇀𑆥𑆳𑆣𑇀𑆪𑆮𑆱𑆳𑆪𑆳𑆢𑆴𑆫𑆷𑆥𑆠𑆪𑆳 𑆩𑆳𑆪𑆳𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆨𑆴𑆂 𑆃𑆨𑆴𑆩𑆤𑇀𑆪𑆠𑆼  𑇅
𑆮𑆱𑇀𑆠𑆶𑆠𑆱𑇀 𑆠𑆶 𑆍𑆑𑆽𑆮 𑆃𑆱𑆿 𑆖𑆴𑆠𑆴𑆯𑆑𑇀𑆠𑆴𑆂 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆩𑇀

 𑆪𑆳 𑆖𑆽𑆰𑆳 𑆥𑇀𑆫𑆠𑆴𑆨𑆳 𑆠𑆠𑇀𑆠𑆠𑇀𑆥𑆢𑆳𑆫𑇀𑆡𑆑𑇀𑆫𑆩𑆫𑆷𑆰𑆴𑆠𑆳  𑇅
𑆃𑆑𑇀𑆫𑆩𑆳𑆤𑆤𑇀𑆠𑆖𑆴𑆢𑇀𑆫𑆷𑆥𑆂 𑆥𑇀𑆫𑆩𑆳𑆠𑆳 𑆱 𑆩𑆲𑆼𑆯𑇀𑆮𑆫𑆂 𑇆𑆅𑆠𑆴  𑇅

 𑆠𑆡𑆳

 𑆩𑆳𑆪𑆳𑆯𑆑𑇀𑆠𑇀𑆪𑆳 𑆮𑆴𑆨𑆾𑆂 𑆱𑆽𑆮 𑆨𑆴𑆤𑇀𑆤𑆱𑆁𑆮𑆼𑆢𑇀𑆪𑆓𑆾𑆖𑆫𑆳  𑇅
𑆑𑆡𑆴𑆠𑆳 𑆘𑇀𑆚𑆳𑆤𑆱𑆁𑆑𑆬𑇀𑆥𑆳𑆣𑇀𑆪𑆮𑆱𑆳𑆪𑆳𑆢𑆴𑆤𑆳𑆩𑆨𑆴𑆂 𑇆𑆅𑆠𑆴  𑇅

𑆍𑆮𑆩𑇀 𑆍𑆰𑆳 𑆱𑆫𑇀𑆮𑆢𑆯𑆳𑆱𑆶 𑆍𑆑𑆽𑆮 𑆖𑆴𑆠𑆴𑆯𑆑𑇀𑆠𑆴𑆂 𑆮𑆴𑆘𑆸𑆩𑇀𑆨𑆩𑆳𑆟𑆳 𑆪𑆢𑆴
𑆠𑆢𑆤𑆶𑆥𑇀𑆫𑆮𑆼𑆯𑆠𑆢𑆮𑆰𑇀𑆛𑆩𑇀𑆨𑆪𑆶𑆑𑇀𑆠𑇀𑆪𑆳 𑆱𑆩𑆳𑆱𑆳𑆢𑇀𑆪𑆠𑆼 𑆠𑆠𑇀 𑆠𑆢𑆳𑆮𑆼𑆯𑆳𑆠𑇀
𑆥𑆷𑆫𑇀𑆮𑆾𑆑𑇀𑆠𑆪𑆶𑆑𑇀𑆠𑇀𑆪𑆳 𑆑𑆫𑆟𑆾𑆤𑇀𑆩𑆵𑆬𑆤𑆤𑆴𑆩𑆵𑆬𑆤𑆑𑇀𑆫𑆩𑆼𑆟 𑆱𑆫𑇀𑆮𑆱𑇀𑆪 𑆱𑆫𑇀𑆮𑆩𑆪𑆠𑇀𑆮𑆳𑆠𑇀
𑆠𑆠𑇀𑆠𑆠𑇀𑆱𑆁𑆲𑆳𑆫𑆳𑆢𑆿 𑆃𑆥𑆴 𑆱𑆢𑆳 𑆱𑆫𑇀𑆮𑆱𑆫𑇀𑆓𑆱𑆁𑆲𑆳𑆫𑆑𑆳𑆫𑆴 𑆪𑆠𑇀
𑆱𑆲𑆘𑆱𑆁𑆮𑆴𑆠𑇀𑆠𑆴𑆢𑆼𑆮𑆠𑆳𑆖𑆑𑇀𑆫𑆁 𑆃𑆩𑆳𑆪𑆵𑆪𑆳𑆤𑇀𑆠𑆫𑇀𑆧𑆲𑆴𑆰𑇀𑆑𑆫𑆟𑆩𑆫𑆵𑆖𑆴𑆥𑆶𑆚𑇀𑆘𑆂 𑆠𑆠𑇀𑆫
𑆆𑆯𑇀𑆮𑆫𑆠𑆳𑆱𑆳𑆩𑇀𑆫𑆘𑇀𑆪𑆁 𑆥𑆫𑆨𑆽𑆫𑆮𑆳𑆠𑇀𑆩𑆠𑆳 𑆠𑆠𑇀𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑆴𑆂 𑆨𑆮𑆠𑆴
𑆥𑆫𑆩𑆪𑆾𑆓𑆴𑆤𑆂 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆩𑇀

𑆪𑆢𑆳 𑆠𑇀𑆮𑇀 𑆍𑆑𑆠𑇀𑆫 𑆱𑆁𑆫𑆷𑆞𑆱𑇀 𑆠𑆢𑆳 𑆠𑆱𑇀𑆪 𑆬𑆪𑆾𑆢𑇀𑆨𑆮𑆿  𑇅
𑆤𑆴𑆪𑆖𑇀𑆗𑆤𑇀 𑆨𑆾𑆑𑇀𑆠𑆸𑆠𑆳𑆩𑇀 𑆍𑆠𑆴 𑆠𑆠𑆯𑇀 𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆾 𑆨𑆮𑆼𑆠𑇀 𑇆𑆅𑆠𑆴 𑇅

𑆃𑆠𑇀𑆫 𑆍𑆑𑆠𑇀𑆫 𑆅𑆠𑆴 "𑆍𑆑𑆠𑇀𑆫𑆳𑆫𑆾𑆥𑆪𑆼𑆠𑇀 𑆱𑆫𑇀𑆮𑆁" 𑆅𑆠𑆴 𑆖𑆴𑆠𑇀𑆱𑆳𑆩𑆳𑆤𑇀𑆪𑆱𑇀𑆥𑆤𑇀𑆢𑆨𑆷𑆂
𑆇𑆤𑇀𑆩𑆼𑆰𑆳𑆠𑇀𑆩𑆳 𑆮𑇀𑆪𑆳𑆒𑇀𑆪𑆳𑆠𑆮𑇀𑆪𑆳  𑇅
𑆠𑆱𑇀𑆪 𑆅𑆠𑆴 𑆃𑆤𑆼𑆤 "𑆥𑆶𑆫𑇀𑆪𑆰𑇀𑆛𑆑𑆼𑆤 𑆱𑆁𑆫𑆶𑆢𑇀𑆣" 𑆅𑆠𑆴 𑇅 𑆇𑆥𑆑𑇀𑆫𑆳𑆤𑇀𑆠𑆁
𑆥𑆶𑆫𑇀𑆪𑆰𑇀𑆛𑆑𑆩𑇀 𑆍𑆮 𑆥𑆫𑆳𑆩𑇀𑆫𑆰𑇀𑆛𑆮𑇀𑆪𑆩𑇀 𑆤 𑆠𑆶 𑆪𑆡𑆳 𑆮𑆴𑆮𑆫𑆟𑆑𑆸𑆠𑆂 𑆍𑆑𑆠𑇀𑆫
𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆼 𑆱𑇀𑆡𑆷𑆬𑆼 𑆯𑆫𑆵𑆫𑆼 𑆮𑆳 𑆅𑆠𑆴 𑆮𑇀𑆪𑆳𑆑𑆸𑆠𑆮𑆤𑇀𑆠𑆂 𑇅 𑆱𑇀𑆠𑆶𑆠𑆁 𑆖 𑆩𑆪𑆳

𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆯𑇀 𑆖𑆴𑆠𑆴𑆖𑆑𑇀𑆫𑆳𑆟𑆳𑆁 𑆖𑆑𑇀𑆫𑆮𑆫𑇀𑆠𑆵 𑆩𑆲𑆼𑆯𑇀𑆮𑆫𑆂  𑇅
𑆱𑆁𑆮𑆴𑆠𑇀𑆠𑆴𑆢𑆼𑆮𑆠𑆳𑆖𑆑𑇀𑆫𑆘𑆶𑆰𑇀𑆛𑆂 𑆑𑆾 𑇁𑆥𑆴 𑆘𑆪𑆠𑇀𑆪𑇀 𑆃𑆱𑆿 𑇆𑆅𑆠𑆴  𑇅

𑆅𑆠𑆴𑆯𑆧𑇀𑆢 𑆇𑆥𑆱𑆁𑆲𑆳𑆫𑆼 𑇅 𑆪𑆠𑇀 𑆍𑆠𑆳𑆮𑆠𑇀 𑆇𑆑𑇀𑆠𑆥𑇀𑆫𑆑𑆫𑆟𑆯𑆫𑆵𑆫𑆁 𑆠𑆠𑇀 𑆱𑆫𑇀𑆮𑆁
𑆯𑆴𑆮𑆁 𑆯𑆴𑆮𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑆴𑆲𑆼𑆠𑆶𑆠𑇀𑆮𑆳𑆠𑇀 𑆯𑆴𑆮𑆳𑆠𑇀 𑆥𑇀𑆫𑆱𑆸𑆠𑆠𑇀𑆮𑆳𑆠𑇀 𑆯𑆴𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆳𑆨𑆴𑆤𑇀𑆤𑆠𑇀𑆮𑆳𑆖𑇀 𑆖
𑆯𑆴𑆮𑆩𑆪𑆩𑇀 𑆍𑆮 𑆅𑆠𑆴 𑆯𑆴𑆮𑆩𑇀  𑇅

 𑆢𑆼𑆲𑆥𑇀𑆫𑆳𑆟𑆱𑆶𑆒𑆳𑆢𑆴𑆨𑆴𑆂 𑆥𑇀𑆫𑆠𑆴𑆑𑆬𑆁 𑆱𑆁𑆫𑆶𑆣𑇀𑆪𑆩𑆳𑆤𑆾 𑆘𑆤𑆂
𑆥𑆷𑆫𑇀𑆟𑆳𑆤𑆤𑇀𑆢𑆔𑆤𑆳𑆩𑇀 𑆅𑆩𑆳𑆁 𑆤 𑆖𑆴𑆤𑆶𑆠𑆼 𑆩𑆳𑆲𑆼𑆯𑇀𑆮𑆫𑆵𑆁 𑆱𑇀𑆮𑆳𑆁 𑆖𑆴𑆠𑆴𑆩𑇀  𑇅
𑆩𑆣𑇀𑆪𑆼𑆧𑆾𑆣𑆱𑆶𑆣𑆳𑆧𑇀𑆣𑆴 𑆮𑆴𑆯𑇀𑆮𑆩𑇀 𑆃𑆨𑆴𑆠𑆱𑇀 𑆠𑆠𑇀𑆦𑆼𑆤𑆥𑆴𑆟𑇀𑆝𑆾𑆥𑆩𑆁
𑆪𑆂 𑆥𑆯𑇀𑆪𑆼𑆢𑇀 𑆇𑆥𑆢𑆼𑆯𑆠𑆱𑇀 𑆠𑆶 𑆑𑆡𑆴𑆠𑆂 𑆱𑆳𑆑𑇀𑆰𑆳𑆠𑇀 𑆱 𑆍𑆑𑆂 𑆯𑆴𑆮𑆂𑇆

𑆪𑆼𑆰𑆳𑆁 𑆮𑆸𑆠𑇀𑆠𑆂 𑆯𑆳𑆕𑇀𑆑𑆫𑆂 𑆯𑆑𑇀𑆠𑆴𑆥𑆳𑆠𑆾
𑆪𑆼 𑇁𑆤𑆨𑇀𑆪𑆳𑆱𑆳𑆠𑇀 𑆠𑆵𑆑𑇀𑆰𑇀𑆟𑆪𑆶𑆑𑇀𑆠𑆴𑆰𑇀𑆮𑇀 𑆃𑆪𑆾𑆓𑇀𑆪𑆳𑆂  𑇅
𑆯𑆑𑇀𑆠𑆳 𑆘𑇀𑆚𑆳𑆠𑆶𑆁 𑆤𑆼𑆯𑇀𑆮𑆫𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆩𑇀
𑆇𑆑𑇀𑆠𑆱𑇀 𑆠𑆼𑆰𑆳𑆩𑇀 𑆍𑆰 𑆠𑆠𑇀𑆠𑇀𑆮𑆾𑆥𑆢𑆼𑆯𑆂𑇆

𑆱𑆩𑆳𑆥𑇀𑆠𑆩𑇀 𑆅𑆢𑆁 𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆲𑆸𑆢𑆪𑆩𑇀 𑆑𑆸𑆠𑆴𑆱𑇀
𑆠𑆠𑇀𑆫𑆨𑆮𑆤𑇀𑆩𑆲𑆳𑆩𑆳𑆲𑆼𑆯𑇀𑆮𑆫𑆳𑆖𑆳𑆫𑇀𑆪𑆮𑆫𑇀𑆪𑆯𑇀𑆫𑆵𑆩𑆢𑆨𑆴𑆤𑆮𑆓𑆶𑆥𑇀𑆠𑆥𑆳𑆢𑆥𑆢𑇀𑆩𑆾𑆥𑆘𑆵𑆮𑆴𑆤𑆂
𑆯𑇀𑆫𑆵𑆩𑆠𑆾 𑆫𑆳𑆘𑆳𑆤𑆑𑆑𑇀𑆰𑆼𑆩𑆫𑆳𑆘𑆳𑆖𑆫𑇀𑆪𑆱𑇀𑆪

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नित्योदिते समाधौ लब्धे सति प्रकाशानन्दसारा चिदाह्लादैकघना
महती मन्त्रवीर्यात्मिका सर्वमन्त्रजीवितभूता पूर्णा पराभट्टारिकारूपा
येयं अहन्ता अकृत्रिमः स्वात्मचमत्कारः तत्र आवेशात् सदा कालाग्न्यादेः
चरमकलापर्यन्तस्य विश्वस्य यौ सर्गसंहारौ विचित्रौ सृष्टिप्रलयौ
तत्कारि यत् निजं संविद्देवताचक्रं तदैश्वर्यस्य प्राप्तिः आसादनं
भवति । प्राकरणिकस्य परमयोगिन इत्यर्थः  ।
इति एतत् सर्वं शिवस्वरूपम् एवेत्युपसंहार इति संगतिः  ।
तत्र यावत् इदं किंचित् संवेद्यते तस्य संवेदनम् एव स्वरूपम्  ।
तस्यापि अन्तर्मुखविमर्शमयाः प्रमातारः तत्त्वम् । तेषाम् अपि
विगलितदेहाद्युपाधिसंकोचाभिमाना अशेषशरीरा सदाशिवेश्वरतैव सारम् । अस्या
अपि प्रकाशैकसद्भावापादिताशेषविश्वचमत्कारमयः
श्रीमान्महेश्वर एव परमार्थः । न हि पारमार्थिकप्रकाशावेशं विना
कस्यापि प्रकाशमानता घटते । स च परमेश्वरः स्वातन्त्र्यसारत्वात्
आदिक्षान्तामायीयशब्दराशिपरामर्शमयत्वेनैव
एतत्स्वीकृतसमस्तवाच्यवाचकमयाशेषजगदानन्दसद्भावापादनात् परं
परिपूर्णत्वात् सर्वाकाङ्क्षाशून्यतया आनन्दप्रसरनिर्भरः  ।
अत एव अनुत्तराकुलस्वरूपात् अकारात् आरभ्य शक्तिस्फाररूपहकलापर्यन्तम्
यत् विश्वं प्रभृतं क्षकारस्य प्रसरशमनरूपत्वात् तत्
अकारहकाराभ्याम् एव संपुटीकारयुक्त्या प्रत्याहारन्यायेन अन्तःस्वीकृतं
सत् अविभागवेदनात्मकबिन्दुरूपतया स्फुरितं अनुत्तर एव विश्राम्यति  ।
इति शब्दराशिस्वरूप एव अयं अकृतको विमर्शः  ।
यथोक्तम्

प्रकाशस्यात्मविश्रान्तिर् अहंभावो हि कीर्तितः  ।
उक्ता च सैव विश्रान्तिः सर्वापेक्षानिरोधतः॥

स्वातन्त्र्यम् अथ कर्तृत्वं मुख्यम् ईश्वरतापि च । इति  ।
एषैव च अहन्ता सर्वमन्त्राणां उदयविश्रान्तिस्थानत्वात् एतद्बलेनैव च
तत्तदर्थक्रियाकारित्वात् महती वीर्यभूमिः । तदुक्तम्

 तदाक्रम्य बलं मन्त्रा..... । इत्यादि

..... त एते शिवधर्मिणः । इत्यन्तं श्रीस्पन्दे  ।

 शिवसूत्रेष्वपि

 महाह्रादानुसंधानान् मन्त्रवीर्यानुभवः । इति  ।

तद् अत्र महामन्त्रवीर्यात्मकायां पूर्णाहन्तायां आवेशो
देहप्राणादिनिमज्जनात् तत्पदावाप्त्यवष्टम्भेन देहादीनां नीलादीनाम् अपि
तद्रसाप्लावनेन तन्मयीकरणम् । तथा हि देहसुखनीलादि यत्किंचित्
प्रथते अध्यवसीयते स्मर्यते संकल्प्यते वा तत्र सर्वत्रैव भगवती
चितिशक्तिमयी प्रथा भित्तिभूतैव स्फुरति । "तदस्फुरणे कस्यापि
अस्फुरणात् " इति उक्तत्वात् केवलं तथा स्फुरन्त्य् अपि सा तन्मायाशक्त्या
अवभासितदेहनीलाद्युपरागदत्ताभिमानवशात् भिन्नभिन्नस्वभावा इव भान्ती
ज्ञानसंकल्पाध्यवसायादिरूपतया मायाप्रमातृभिः अभिमन्यते  ।
वस्तुतस् तु एकैव असौ चितिशक्तिः । यथोक्तम्

 या चैषा प्रतिभा तत्तत्पदार्थक्रमरूषिता  ।
अक्रमानन्तचिद्रूपः प्रमाता स महेश्वरः ॥इति  ।

 तथा

 मायाशक्त्या विभोः सैव भिन्नसंवेद्यगोचरा  ।
कथिता ज्ञानसंकल्पाध्यवसायादिनामभिः ॥इति  ।

एवम् एषा सर्वदशासु एकैव चितिशक्तिः विजृम्भमाणा यदि
तदनुप्रवेशतदवष्टम्भयुक्त्या समासाद्यते तत् तदावेशात्
पूर्वोक्तयुक्त्या करणोन्मीलननिमीलनक्रमेण सर्वस्य सर्वमयत्वात्
तत्तत्संहारादौ अपि सदा सर्वसर्गसंहारकारि यत्
सहजसंवित्तिदेवताचक्रं अमायीयान्तर्बहिष्करणमरीचिपुञ्जः तत्र
ईश्वरतासाम्रज्यं परभैरवात्मता तत्प्राप्तिः भवति
परमयोगिनः । यथोक्तम्

यदा त्व् एकत्र संरूढस् तदा तस्य लयोद्भवौ  ।
नियच्छन् भोक्तृताम् एति ततश् चक्रेश्वरो भवेत् ॥इति ।

अत्र एकत्र इति "एकत्रारोपयेत् सर्वं" इति चित्सामान्यस्पन्दभूः
उन्मेषात्मा व्याख्यातव्या  ।
तस्य इति अनेन "पुर्यष्टकेन संरुद्ध" इति । उपक्रान्तं
पुर्यष्टकम् एव पराम्रष्टव्यम् न तु यथा विवरणकृतः एकत्र
सूक्ष्मे स्थूले शरीरे वा इति व्याकृतवन्तः । स्तुतं च मया

स्वतन्त्रश् चितिचक्राणां चक्रवर्ती महेश्वरः  ।
संवित्तिदेवताचक्रजुष्टः को ऽपि जयत्य् असौ ॥इति  ।

इतिशब्द उपसंहारे । यत् एतावत् उक्तप्रकरणशरीरं तत् सर्वं
शिवं शिवप्राप्तिहेतुत्वात् शिवात् प्रसृतत्वात् शिवस्वरूपाभिन्नत्वाच् च
शिवमयम् एव इति शिवम्  ।

 देहप्राणसुखादिभिः प्रतिकलं संरुध्यमानो जनः
पूर्णानन्दघनाम् इमां न चिनुते माहेश्वरीं स्वां चितिम्  ।
मध्येबोधसुधाब्धि विश्वम् अभितस् तत्फेनपिण्डोपमं
यः पश्येद् उपदेशतस् तु कथितः साक्षात् स एकः शिवः॥

येषां वृत्तः शाङ्करः शक्तिपातो
ये ऽनभ्यासात् तीक्ष्णयुक्तिष्व् अयोग्याः  ।
शक्ता ज्ञातुं नेश्वरप्रत्यभिज्ञाम्
उक्तस् तेषाम् एष तत्त्वोपदेशः॥

समाप्तम् इदं प्रत्यभिज्ञाहृदयम् कृतिस्
तत्रभवन्महामाहेश्वराचार्यवर्यश्रीमदभिनवगुप्तपादपद्मोपजीविनः
श्रीमतो राजानकक्षेमराजाचर्यस्य

॥शुभमस्तु॥

nityodite samādhau labdhe sati prakāśānandasārā cidāhlādaikaghanā
mahatī mantravīryātmikā sarvamantrajīvitabhūtā pūrṇā parābhaṭṭārikārūpā
yeyaṃ ahantā akṛtrimaḥ svātmacamatkāraḥ tatra āveśāt sadā kālāgnyādeḥ
caramakalāparyantasya viśvasya yau sargasaṃhārau vicitrau sṛṣṭipralayau
tatkāri yat nijaṃ saṃviddevatācakraṃ tadaiśvaryasya prāptiḥ āsādanaṃ
bhavati | prākaraṇikasya paramayogina ityarthaḥ  |
iti etat sarvaṃ śivasvarūpam evetyupasaṃhāra iti saṃgatiḥ  |
tatra yāvat idaṃ kiṃcit saṃvedyate tasya saṃvedanam eva svarūpam  |
tasyāpi antarmukhavimarśamayāḥ pramātāraḥ tattvam | teṣām api
vigalitadehādyupādhisaṃkocābhimānā aśeṣaśarīrā sadāśiveśvarataiva sāram | asyā api prakāśaikasadbhāvāpāditāśeṣaviśvacamatkāramayaḥ
śrīmānmaheśvara eva paramārthaḥ | na hi pāramārthikaprakāśāveśaṃ vinā
kasyāpi prakāśamānatā ghaṭate | sa ca parameśvaraḥ svātantryasāratvāt
ādikṣāntāmāyīyaśabdarāśiparāmarśamayatvenaiva
etatsvīkṛtasamastavācyavācakamayāśeṣajagadānandasadbhāvāpādanāt paraṃ
paripūrṇatvāt sarvākāṅkṣāśūnyatayā ānandaprasaranirbharaḥ  |
ata eva anuttarākulasvarūpāt akārāt ārabhya śaktisphārarūpahakalāparyantam
yat viśvaṃ prabhṛtaṃ kṣakārasya prasaraśamanarūpatvāt tat
akārahakārābhyām eva saṃpuṭīkārayuktyā pratyāhāranyāyena antaḥsvīkṛtaṃ
sat avibhāgavedanātmakabindurūpatayā sphuritaṃ anuttara eva viśrāmyati  |
iti śabdarāśisvarūpa eva ayaṃ akṛtako vimarśaḥ  |
yathoktam

prakāśasyātmaviśrāntir ahaṃbhāvo hi kīrtitaḥ  |
uktā ca saiva viśrāntiḥ sarvāpekṣānirodhataḥ ||

svātantryam atha kartṛtvaṃ mukhyam īśvaratāpi ca | iti  |
eṣaiva ca ahantā sarvamantrāṇāṃ udayaviśrāntisthānatvāt etadbalenaiva ca
tattadarthakriyākāritvāt mahatī vīryabhūmiḥ | taduktam

 tadākramya balaṃ mantrā..... | ityādi

..... ta ete śivadharmiṇaḥ | ityantaṃ śrīspande  |

 śivasūtreṣvapi

 mahāhrādānusaṃdhānān mantravīryānubhavaḥ | iti  |

tad atra mahāmantravīryātmakāyāṃ pūrṇāhantāyāṃ āveśo
dehaprāṇādinimajjanāt tatpadāvāptyavaṣṭambhena dehādīnāṃ nīlādīnām api
tadrasāplāvanena tanmayīkaraṇam | tathā hi dehasukhanīlādi yatkiṃcit
prathate adhyavasīyate smaryate saṃkalpyate vā tatra sarvatraiva bhagavatī
citiśaktimayī prathā bhittibhūtaiva sphurati | "tadasphuraṇe kasyāpi
asphuraṇāt " iti uktatvāt kevalaṃ tathā sphuranty api sā tanmāyāśaktyā
avabhāsitadehanīlādyuparāgadattābhimānavaśāt bhinnabhinnasvabhāvā iva bhāntī jñānasaṃkalpādhyavasāyādirūpatayā māyāpramātṛbhiḥ abhimanyate  |
vastutas tu ekaiva asau citiśaktiḥ | yathoktam

 yā caiṣā pratibhā tattatpadārthakramarūṣitā  |
akramānantacidrūpaḥ pramātā sa maheśvaraḥ | | iti  |

 tathā

 māyāśaktyā vibhoḥ saiva bhinnasaṃvedyagocarā  |
kathitā jñānasaṃkalpādhyavasāyādināmabhiḥ | | iti  |

evam eṣā sarvadaśāsu ekaiva citiśaktiḥ vijṛmbhamāṇā yadi
tadanupraveśatadavaṣṭambhayuktyā samāsādyate tat tadāveśāt
pūrvoktayuktyā karaṇonmīlananimīlanakrameṇa sarvasya sarvamayatvāt
tattatsaṃhārādau api sadā sarvasargasaṃhārakāri yat
sahajasaṃvittidevatācakraṃ amāyīyāntarbahiṣkaraṇamarīcipuñjaḥ tatra
īśvaratāsāmrajyaṃ parabhairavātmatā tatprāptiḥ bhavati
paramayoginaḥ | yathoktam

yadā tv ekatra saṃrūḍhas tadā tasya layodbhavau  |
niyacchan bhoktṛtām eti tataś cakreśvaro bhavet || iti |

atra ekatra iti "ekatrāropayet sarvaṃ" iti citsāmānyaspandabhūḥ
unmeṣātmā vyākhyātavyā  |
tasya iti anena "puryaṣṭakena saṃruddha" iti | upakrāntaṃ
puryaṣṭakam eva parāmraṣṭavyam na tu yathā vivaraṇakṛtaḥ ekatra
sūkṣme sthūle śarīre vā iti vyākṛtavantaḥ | stutaṃ ca mayā

svatantraś citicakrāṇāṃ cakravartī maheśvaraḥ  |
saṃvittidevatācakrajuṣṭaḥ ko 'pi jayaty asau || iti  |

itiśabda upasaṃhāre | yat etāvat uktaprakaraṇaśarīraṃ tat sarvaṃ
śivaṃ śivaprāptihetutvāt śivāt prasṛtatvāt śivasvarūpābhinnatvāc ca
śivamayam eva iti śivam  |

 dehaprāṇasukhādibhiḥ pratikalaṃ saṃrudhyamāno janaḥ
pūrṇānandaghanām imāṃ na cinute māheśvarīṃ svāṃ citim  |
madhyebodhasudhābdhi viśvam abhitas tatphenapiṇḍopamaṃ
yaḥ paśyed upadeśatas tu kathitaḥ sākṣāt sa ekaḥ śivaḥ ||

yeṣāṃ vṛttaḥ śāṅkaraḥ śaktipāto
ye 'nabhyāsāt tīkṣṇayuktiṣv ayogyāḥ  |
śaktā jñātuṃ neśvarapratyabhijñām
uktas teṣām eṣa tattvopadeśaḥ ||

samāptam idaṃ pratyabhijñāhṛdayam kṛtis
tatrabhavanmahāmāheśvarācāryavaryaśrīmadabhinavaguptapādapadmopajīvinaḥ
śrīmato rājānakakṣemarājācaryasya

 || Śubhamastu ||

When the constantly present (nitya-udite) Samādhi (samādhau) is (sati) realized (labdhe), this (iyam) Most Revered (and) Perfect State (parā-bhaṭṭārikā-rūpā...pūṛnā), which -being a Tight Bundle of Consciousness and Joy (prakāśa-ānanda-sārā), or Essentially Light and Bliss (cit-āhlāda-eka-ghanā)-, is the Great (mahatī) Potency of Mantra (mantra-vīrya-ātmikā), the Heart of all the Mantra-s and living beings (sarva-mantra-jīvita-bhūtā), is Subjectivity (ahantā).

(It is) but the Unartificial (akṛtrimaḥ) Amazement of one’s own Self (svātmā-camat-kāraḥ). Having entered (āveśāt) That (tatra), own’s own (nijam) Wheel of the Deities of perception or sense organs (saṃvit-devatā-cakram) becomes (bhavati) the Performer (tat-kāri) of the various (vicitrau...yau) manifestations and dissolutions (sarga-saṃhārau...sṛṣṭi-pralayau) of the universe (viśvasya), ranging from Kālāgni (kālāgni-ādeḥ) to the Final Kalā --i.e. Śāntyātītakalā or Lord Śiva-- (carama-kalā-paryantasya).

’Attainment (prāptiḥ) of Sovereignty over that (Wheel) (tat-aiśvaryasya)’ is ’Getting Possession of (that in the sense of Lordship) (āsādanam).

(Such Sovereignty) belongs to the Supreme Yogī (parama-yoginaḥ) (, whose nature) is the subject under discussion (prākaraṇikasya). This is the meaning (iti...arthaḥ).

All this (iti...etat...sarvam) is the Essential Nature of Śiva (śiva-svarūpam) and nothing else (eva). This (iti...iti) is the conclusion (of the whole scripture) (upasaṃhāraḥ...saṃgatiḥ).

Moreover (tatra), while (yāvat) this (idam) cognizable object (kiṃcit) is cognized (saṃvedyate), only (eva) its (tasya) cognition (saṃvedanam) is (its) essential nature (svarūpam).

And (api) its (tasya) introverted (antarmukha-vimarśa-mayāḥ) Cognizers (pramātāraḥ) are the Reality (behind cognition) (tattvam).

And (api) their (teṣām) Essence (sāram) is none other than (eva) the State of Īśvara and Sadāśiva, (in which) false identification with limitation like the body, etc. has been disappeared (vigalita-deha-ādi-upādhi-saṃkoca-abhimānā), (as It is) all the bodies (aśeṣa-śarīrā).

And (api) even their --i.e. of Īśvara and Sadāśiva-- (asyāḥ) (Essence) is only (eva) the Most Venerable Maheśvara, the Great Lord (śrīmān-maheśvaraḥ), (Who is) Supreme Reality (paramārthaḥ), composed of the Astonishment of the whole world (that is) the Sole Essential Nature of Prakāśa or Light (prakāśa-eka-sadbhāvā-pādita-aśeṣa-viśva-camatkāra-mayaḥ).

And (ca) without (vinā) Absorption into Supreme Truth (that is) Light (pāramārthika-prakāśa-āveśam), nothing (kasya...api...na...hi) is manifested (prakāśamānatā...ghaṭate).

Moreover (ca), only the (saḥ) Supreme Lord (parameśvaraḥ) is Full of the Manifestation of Bliss (ānanda-prasara-nirbharaḥ) due to His Essential Freedom (svātantrya-sāratvāt), since (He is) composed of an Awareness of the garlands of sounds ranging from letter ’A’ to ’Kṣa’ without duality (a-ādi-kṣa-anta-amāyīya-śabda-rāśi-parāmarśa-mayatvena...eva), and (since) (param) (He) assimilates this (garland of sounds) --i.e. the world-- composed of vācya-s and vācaka-s or ’objects’ and ’subjects’ in a unified condition; (therefore, He) seizes Essential Nature as ’Jagadānanda’ or the ’Bliss of the whole world’ (etat-svīkṛta-samasta-vācya-vācaka-maya-aśeṣa-jagat-ānanda-sadbhāvā-pādanāt). (And) since (He) is Perfect and Full (this way) (paripūrṇatvāt) (, He) is devoid of all dependency (sarva-ākāṅkṣā-śūnyatayā).

On this account (ataḥ...eva), the (tat) universe (viśvam), which (yat) ranges from (ārabhya) the letter ’A’ (akārāt) (that is) the Essential Nature of ’Akula’ (also termed) ’Anuttara’, the ’Absolute’ (anuttara-akula-svarūpāt), to the letter ’Ha’ (that is) the extended form of Śakti (śakti-sphāra-rūpa-hakalā-paryantam), is manifested (prabhṛtam) as the completion of the unfoldment (prasara-śamana-rūpatvāt) of the letter ’Kṣa’ (kṣa-kārasya), by putting together (saṃpuṭī-kāra-yuktyā) the letters ’A’ and ’Ha’ (akāra-ha-kārābhyām eva) by means of pratyāhāra --i.e. unification of two things-- (pratyāhāranyāyena).

(Thus,) being assimilated internally (this way) (antaḥ-svīkṛtam) in the form of Bindu (, in which) separation of Reality is not experienced (sat-avibhāga-vedana-ātmaka-bindu-rūpatayā), (the universe) shines forth (sphuritam) (only because it) rests (viśrāmyati) only (eva) in Anuttara (anuttare).

This means (iti):

This Unartificial (akṛtakaḥ) Awareness (vimarśaḥ) is sole (eva) Essential Nature of the garland of letters (śabda-rāśi-svarūpaḥ).

As it is said (in Utpaladeva’s Ajaḍapramātṛsiddhiḥ 22ab-23cd) (yathā-uktam):

„The light (of all perceptions) (prakāśasya) is resting in the Self --i.e. in itself--” (ātmā-viśrāntiḥ). Only (hi) (this fact) is called (kīrtitaḥ) ’Ahaṃbhāva’ or ’I-sense’ (ahaṃbhāvaḥ). And as it is said (uktā...ca), only (eva) this (sā) is ’resting’ (viśrāntiḥ), because (it is) devoid of all dependency (sarva-apekṣā-nirodhataḥ). Thus (atha), Freedom (svātantryam) (owns) principal (mukhyam) ’Doership’ (kartṛtvam) or (api...ca) ’Sovereignty’ (īśvaratā).”

And (ca) only (eva) this (eṣā) Subjectivity (ahantā) of all the Mantra-s (sarva-mantrāṇām) is the Great (mahatī) Stage of Potency (vīrya-bhūmiḥ), since appearance and resting (of any object) take place in (That) (udaya-viśrānti-sthānatvāt) merely (eva) because of Its Power (etat-balena), and (ca) because (It) is capable of creating them (tat-tat-artha-kriyā-kāritvāt). This is said (tat...uktam) in Venerable Spandakārikā-s (2.1-2.2) (śrī-spande)

beginning with (iti...ādi):

„...holding (ākramya) That (tat) Power --i.e. Spanda or the Self-- (balam), the Mantra-s (mantrāḥ)...”

...and ending in (iti...antam):

„...have (ta...ete) the Nature of Śiva (śiva-dharmiṇaḥ)”.

And also (api) in the Śivasūtra-s (śiva-sūtreṣu):

„The Experience of the Potency of Mantra --i.e. ‘Aham’ or ‘I Am’-- (takes place) (mantra-vīrya-anubhavaḥ) due to the investigation of the Great Lake (mahā-hrada-anusandhānāt...iti).”

There --i.e. in the Śivasūtra-s-- (tat...atra), because of the submerging of the body, vital energy, etc. (deha-prāṇa-ādi-nimajjanāt) (, and) because of Its resting in the Attainment of Its Own Nature (tat-pada-avāpti-avaṣṭambhena) even (api) during the (appearance) of body, etc. --i.e. gross elements-- (deha-ādīnām) (and) of ’blue’, etc. --i.e. subtle elements-- (nīla-ādīnām), Āveśa or Absorption (āveśaḥ) into Pure Subjectivity (pūrṇāhantāyām) characterized by the Potency of the Great Mantra (mahā-mantra-vīrya-ātmakāyām), is the Cause made of That --i.e. of the Great Mantra-- (tat-mayī-karaṇam), as (It) is bathing in Its Taste (tat-mayī-karaṇam).

So (tathā...hi), whatever (yat-kiṃcit) body, pleasure, blue, etc. (deha-sukha-nīla-ādi) shine forth (prathate) as manifestation (adhyavasīyate), object of recollection (smaryate) or (vā) imagination (saṃkalpyate) there (tatra), only (eva) the Blessed (bhagavatī) Citiśakti or the Power of Consciousness (citi-śakti-mayī) is expanded (prathā) (, and) throbbing (sphurati) as the sole (eva) Canvas or Ground (for them to exist) (bhitti-bhūtā).

As it is said (iti...uktatvāt):

„Without Its shining (tat-asphuraṇe), nothing (kasya...api) shines (asphuraṇāt)”.

Hence (tathā), when appearing (bhāntī) as (iva) different things (bhinna-bhinna-svabhāvā) according to (abhimanyate) the perceivers of Māyā (māyā-pramātṛbhiḥ), only (kevalam) She (sā) is throbbing (sphuranti...api) through Her Māyāśakti (tat-māyā-śaktyā) under the influence of false identification brought about by darkening (Her Light) by manifested (entities like) body, blue, etc. (avabhāsita-deha-nīla-ādi-uparāga-datta-abhimāna-vaśāt) in the form of knowledge, imagination, mental activity, etc. (jñāna-saṃkalpa-adhya-vasāya-ādi-rūpatayā).

But (tu) in real sense (vastutaḥ), She (asau) is only (eva) One (eka) Citiśakti (citi-śaktiḥ). As it is said (in Īśvarapratyabhijñākārikā 1.7.1) (yathā-uktam):

„And (ca) this (eṣā) Pratibhā or Splendour (pratibhā), which (yā) is perfumed with the succession of objects (tat-tat-pada-artha-krama-rūṣitā) is Maheśvara or the Great Lord (mahā-īśvaraḥ), the (saḥ) Perceiving Subject (pramātā), (Whose) Nature is Infinite Consciousness beyond succession (akrama-ananta-cit-rūpaḥ...iti).”

And also (in 1.5.18) (tathā):

„The (sā) sphere of different perceptions --i.e. when an object is perceived and is considered to be different from the Self-- (bhinna-samvedya-gocarā) (takes place) merely (eva) by means of the Māyāśakti --i.e. His Will Power to create difference-- (māyā-śaktyā) of the Lord (vibhoḥ). It is called (kathitā) by such names like ‘jñāna’ or ‘cognition’, ‘saṃkalpa’ or ‘imagination’, ‘adhyavasāya’ or ‘mental effort’ --i.e. determination of an idea--, etc. (jñāna-saṃkalpa-adhyavasāya-ādi-nāmabhiḥ)”

Therefore (evam), only (eva) this (eṣā) Sole (eka) Citiśakti (citi-śaktiḥ) is unfolded (vijṛmbhamāṇā) in all states (sarva-daśāsu).

If (yadi) (She) is realized (samāsādyate) by means of ’Resting’ in Her (that is nothing but) ’being Absorbed into Her’ (tat-anupraveśa-tat-avaṣṭambha-yuktyā), then (tatra) due to this Absorption to Her (tat-tat-āveśāt) through the method that has already been described (pūrva-ukta-yuktyā) as the process of the opening and closing of the senses (karaṇa-unmīlana-nimīlana-krameṇa), (and) because everything (sarvasya) is made of everything (sarva-mayatvāt) even (api) when everything disappears (tat-tat-saṃhārādau), the Wheel of the Deities of Unartificial Perception (sahaja-saṃvitti-devatā-cakram), which (Wheel) (yat) is the constant (sadā) performer of the manifestation and withdrawal of everything (sarva-sarga-saṃhāra-kāri), (and also) the collection of the Rays of internal and external senses (that are finally) freed from duality (amāyīya-antar-bahiṣkaraṇa-marīci-puñjaḥ), the Dominion of Lordship or Sovereignty (īśvaratā-sāmrajyam) (is realized as) the Real Nature of Parabhairava (parabhairavātmatā) . His Attainment (tat-prāptiḥ) occurs (bhavati) in the case of Supreme Yogī-s (parama-yoginaḥ).

As it is said (in Spandakārikā 3.19) (yathā-uktam):

„But (tu) when (yadā) (he) takes firm root (saṃrūḍhaḥ) in “one place” --i.e. in his own Self-- (ekatra), then (tadā) (by attaining the ability to) control (niyacchan) the dissolution and rising (laya-udayau) of that --i.e. of puryaṣṭaka-- (tasya), (he) attains (eti) the State of the Enjoyer (instead of being the enjoyed victim of the aforesaid powers) (bhoktṛtām); hence (tataḥ), (he) becomes (bhavet) the Lord of the Wheel (of such powers) (cakra-īśvaraḥ...iti).”

The term ’ekatra’ or ’in one place’ is (described) in the Spandakārikā-s (in 3.12 as follows):

...put (āropayet) everything (sarvam) in one place --i.e. in his own Self-- (ekatra...iti)”.

(This means:)

(This ’putting into one place’) arises from Sāmānyaspanda (that is) Consciousness (cit-sāmānya-spanda-bhūḥ), (and It is) to be described (vyākhyātavyā) as ’Unmeṣa’ or ’Unfolding’, in essence (unmeṣa-ātmā).

About (iti) the term ’tasya’ (in Spandakārikā-s 3.19) (tasya), another (śloka) (anena) says in the beginning --i.e. in 3.17c-- (upakrāntam):

„ (The limited being) is ruined (saṃruddhaḥ) by (his) puryaṣṭaka or subtle body (puryaṣṭakena...iti)”

One should understand (parāmraṣṭavyam) that ’ekatra’ or ’in one place’ (ekatra) is only (eva) ’puryaṣṭaka’ or ’subtle body’ (puryaṣṭakam), and not as described in (vyākṛtau...antaḥ) the vivaraṇa (by Kallaṭa) as ’subtle and gross bodies’ (sūkṣme...sthūle...śarīre...vā...iti).

And (ca) I (mayā) glorified (the same in one of my scriptures) (stutam):

„Maheśvara , the Great Lord (maheśvaraḥ), is the Free (svatantraḥ) Ruler (cakra-vartī) of all the Wheels of Perception (citi-cakrāṇām). He (asau) is the Unparalleled (kaḥ...api) and Supreme One (jayati), pleased by the Wheel of the Deities of Perception (saṃvitti-devatā-cakra-juṣṭaḥ...iti).”

The word ’iti’ (iti-śabdaḥ) (in the 20^th Sūtra) serves as a conclusion (of the whole scripture) (upasaṃhāre). Everything (sarvam) that (tat...yat) has been displayed as the corpus --i.e. all the letters-- (of this Pratyabhijñāhṛdayam) (etāvat...ukta-prakaraṇa-śarīram) is Śiva (śivam), because it serves as a means to attain Śiva (śiva-prāpti-hetutvāt), and (ca) because it is manifested (prasṛtatvāt) by Śiva (śivāt) in Oneness with Śiva (śiva-svarūpa-abhinnatvāt). (So), since (this scriptures) is made only (eva) of Śiva (śiva-mayam), it is (iti) Śiva Himself (śivam).

„One (janaḥ) is ruined (saṃrudhya-mānaḥ) by the body, vital energy, pleasure, etc. (deha-prāṇa-sukha-ādibhiḥ) at every moment, in every states (pratikalam), (because he) does not consider (cinute) his own (svām) Consciousness (citim...imām) as the Supreme Mistress or the Power pertaining to the Great Lord (māheśvarīm) composed of Perfect or Expanded Bliss (pūrṇā-ananda-ghanām). But (tu) (someone) who (yaḥ) is centered (madhye), (and) sees (paśyet) the whole universe all around (viśvam...abhitaḥ) as a Mass of Foam (tat-phena-piṇḍa-upamam) belonging to the Nectar Ocean of Consciousness (bodha-sudhābdhi) due to Spiritual Instruction (upadeśataḥ), is said to be (kathitaḥ) the (saḥ) Solitary (ekaḥ) Śiva (śivaḥ) Himself (sākṣāt).”

„For those (teṣām) who (yeṣām) are propelled (vṛttaḥ) by the Grace (śaktipātaḥ) of Śiva (śāṅkaraḥ), yet hindered by a lack of discipline (ye...anabhyāsāt), (thus) find sharp arguments (tīkṣṇa-yuktiṣu) elusive (ayogyāḥ), (and consequently) the Īśvarapratyabhijñākārikā (īśvara-pratyabhijñām) is beyond their grasp (śaktā...jñātum...na), here (uktaḥ) is a guide to Reality (tattva-upadeśaḥ).”

 || This (idam) work (kṛtiḥ) with the name ’Pratyabhijñāhṛdayam’ or ’The Heart of Recognition’ (pratyabhijñā-hṛdayam) from Blessed (śrīmataḥ) Rājānaka Kṣemarāja (rājānaka-kṣemarāja-ācaryasya), (who) is dependent on the Lotus-feet of Most Revered Abhinavagupta, the great devotee of the Great Lord, and the best teacher (of His Doctrine) (tatra-bhavan-mahā-māheśvara-ācāryavarya-śrīmat-abhinavagupta-pāda-padma-upajīvinaḥ), is finished (samāptam). ||

Let there be (astu) Prosperity (śubham)! ||

Sanskrit source:

Göttingen Register of Electronic Texts in Indian Languages

Transliteration: Marino Faliero

Sūtra 1. 1

Sūtra 2. 1

Sūtra 3. 1

Sūtra 4. 1

Sūtra 5. 1

Sūtra 6. 1

Sūtra 7. 1

Sūtra 8. 1

Sūtra 9. 1

Sūtra 10. 1

Sūtra 11. 1

Sūtra 12. 1

Sūtra 13. 1

Sūtra 14. 1

Sūtra 15. 1

Sūtra 16. 1

Sūtra 17. 1

Sūtra 18. 1

Sūtra 19. 1

Sūtra 20. 1