Mahānaya

Pratyabhijñāhṛdayam

The Heart of Recognition

Kṣemarājaḥ

𑆖𑆴𑆠𑆴𑆂 𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆳 𑆮𑆴𑆯𑇀𑆮𑆱𑆴𑆢𑇀𑆣𑆴𑆲𑆼𑆠𑆶𑆂 𑇆𑇑𑇆

चितिः स्वतन्त्रा विश्वसिद्धिहेतुः ॥१॥

Citiḥ svatantrā viśvasiddhihetuḥ || 1 ||

The Self-dependent (svatantrā) Power of Consciousness (Who is the Appearance or Nature of the Supreme Śakti composed of Absolute or Unutterable Awareness) (citiḥ) is the Source of the Siddhi --i.e. manifestation, maintenance and dissolution-- of the universe (viśva-siddhi-hetuḥ).  || 1 ||

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 ||

𑆠𑆤𑇀𑆤𑆳𑆤𑆳𑆤𑆶𑆫𑆷𑆥𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆓𑇀𑆫𑆳𑆲𑆑𑆨𑆼𑆢𑆳𑆠𑇀 𑇆𑇓𑇆

तन्नानानुरूपग्राह्यग्राहकभेदात् ॥३॥

Tannānānurūpagrāhyagrāhakabhedāt || 3 ||

That --i.e. the universe-- (tat) appears in different ways --i.e. it has manifoldness-- (nānā) according to the differences of mutual suitability of object and subject (anurūpa-grāhya-grāhaka-bhedāt). || 3 ||

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 (like the seed of a tree which exists in potentiality without being expanded in the form of a tree) (saṅkucita-viśva-mayaḥ). || 4 ||

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 ||

𑆠𑆤𑇀𑆩𑆪𑆾 𑆩𑆳𑆪𑆳𑆥𑇀𑆫𑆩𑆳𑆠𑆳 𑇆𑇖𑇆

तन्मयो मायाप्रमाता ॥६॥

Tanmayo māyāpramātā || 6 ||

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

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) the Essential Nature of the thirty-five (states) (sapta-pañcaka-svabhāvaḥ).  || 7 ||

Notes:

Twofold means subject and object.

Threefold means ’malatrayaḥ’ or the three mala-s of āṇava, māyīya and kārma.

Fourfold means the four bodies.

Thirty-five means the division of the seven perceivers from sakala to Śiva, multiplied by the five conditions of wakefulness, dreaming, deep-sleep, Turya and Turyātīta. This theory is revealed in the Mālinīvijayottaratantram.

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 ||

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 ||

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 ||

𑆄𑆨𑆳𑆱𑆤𑆫𑆑𑇀𑆠𑆴𑆮𑆴𑆩𑆫𑇀𑆯𑆤𑆧𑆵𑆘𑆳𑆮𑆱𑇀𑆡𑆳𑆥𑆤𑆮𑆴𑆬𑆳𑆥𑆤𑆠𑆱𑇀𑆠𑆳𑆤𑆴 𑇆𑇑𑇑𑇆

आभासनरक्तिविमर्शनबीजावस्थापनविलापनतस्तानि ॥११॥

Ābhāsanaraktivimarśanabījāvasthāpanavilāpanatastāni || 11 ||

Those (are the same) (tāni) because of ābhāsana, rakti, vimarśana, bījāvasthāpana (and) vilāpana or illumination (of objects), (their) enjoyment, (their) perception as camatkāra or astonishment of Awareness, settling the seed (of saṃsāra, and) dissolution (through forceful devouring by the Essential Nature of the Fire of Consciousness, respectively, as they are explained as the expansion of the five Goddesses of Most Venerable Mahārtha viewpoint (ābhāsana-rakti-vimarśana-bīja-avasthāpana-vilāpanataḥ). || 11 ||

Notes:

These five acts stand for: sṛṣṭi or manifestation, sthiti or maintenance, saṃhāra or withdrawal, vilaya or concealment and anugraha or Grace.

𑆠𑆢𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆼 𑆱𑇀𑆮𑆯𑆑𑇀𑆠𑆴𑆨𑆴𑆫𑇀𑆮𑇀𑆪𑆳𑆩𑆾𑆲𑆴𑆠𑆠𑆳 𑆱𑆁𑆱𑆳𑆫𑆴𑆠𑇀𑆮𑆩𑇀 𑇆𑇑𑇒𑇆

तदपरिज्ञाने स्वशक्तिभिर्व्यामोहितता संसारित्वम् ॥१२॥

Tadaparijñāne svaśaktibhirvyāmohitatā saṃsāritvam || 12 ||

The state of being a saṃsārin or 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 ||

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 turning back to the Inner Principle (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 ||

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 ||

𑆧𑆬𑆬𑆳𑆨𑆼 𑆮𑆴𑆯𑇀𑆮𑆩𑆳𑆠𑇀𑆩𑆱𑆳𑆠𑇀𑆑𑆫𑆾𑆠𑆴 𑇆𑇑𑇕𑇆

बललाभे विश्वमात्मसात्करोति ॥१५॥

Balalābhe viśvamātmasātkaroti || 15 ||

In the obtainment of Bala or Śakti (Who is) the Power of Consciousness (bala-lābhe), the universe (viśvam) (becomes) assimilated as one’s own (ātmasāt...karoti). || 15 ||

𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆬𑆳𑆨𑆼 𑆢𑆼𑆲𑆳𑆢𑆴𑆰𑆶 𑆖𑆼𑆠𑇀𑆪𑆩𑆳𑆤𑆼𑆰𑇀𑆮𑆥𑆴  𑇅
𑆖𑆴𑆢𑆽𑆑𑆳𑆠𑇀𑆩𑇀𑆪𑆥𑇀𑆫𑆠𑆴𑆥𑆠𑇀𑆠𑆴𑆢𑆳𑆫𑇀𑆞𑇀𑆪𑆁 𑆘𑆵𑆮𑆤𑇀𑆩𑆶𑆑𑇀𑆠𑆴𑆂 𑇆𑇑𑇖𑇆

चिदानन्दलाभे देहादिषु चेत्यमानेष्वपि  ।
चिदैकात्म्यप्रतिपत्तिदार्ढ्यं जीवन्मुक्तिः ॥१६॥

Cidānandalābhe dehādiṣu cetyamāneṣvapi  |
Cidaikātmyapratipattidārḍhyaṃ jīvanmuktiḥ || 16 ||

When (there is) Attainment of the Bliss of Consciousness (cit-ānanda-lābhe), (and) the Stability of the Perception --i.e. Awareness-- of Oneness or Identity with Consciousness (takes place) (cit-aikātmya-prati-patti-dārḍhyam) even (api) during the existence of objects (cetyamāneṣu) like body, etc. (deha-ādiṣu), (then the State) of being Liberated while being alive (also takes place) (jīvat-muktiḥ). || 16 ||

𑆩𑆣𑇀𑆪𑆮𑆴𑆑𑆳𑆱𑆳𑆖𑇀𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆬𑆳𑆨𑆂 𑇆𑇑𑇗𑇆

मध्यविकासाच्चिदानन्दलाभः ॥१७॥

Madhyavikāsāccidānandalābhaḥ || 17 ||

The Bliss of Consciousness (takes place) (cit-ānanda-lābhaḥ) due to the Expansion of the Center --i.e. one’s own Self as being the source of everything-- (madhya-vikāsāt). || 17 ||

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 --i.e. returning to the Source and the expansion of the Rays of Consciousness as Bhairavīmudrā--, dissolution of vāha --i.e. prāṇa or outgoing breath and apāna or incoming breath by reciting anackam, the unutterable Awareness--, etc. (vikalpa-kṣaya-śakti-saṅkoca-vikāsa-vāha-cheda-ādi), (and) the perception of the final point or antakoṭi (that is dvādaśānta), etc. (antakoṭi-nibhālana-ādayaḥ). || 18 ||

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 saṃskāra-s of Samādhi --i.e. experienced after Samādhi-- (samādhi-saṃskāra-vati), (there is) constant --lit. always rising-- attainment of Samādhi (nitya-udita-samādhi-lābhaḥ) because of reflecting on the identification with Consciousness (cit-aikya-āmarśāt) again and again (bhūyaḥ...bhūyaḥ).  || 19 ||

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 ||

𑇆𑆯𑆶𑆨𑆩𑆱𑇀𑆠𑆶𑇆

॥शुभमस्तु॥

 || Śubhamastu ||

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

Translated from Sanskrit by David Durvāsāḥ
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