Mahānaya

Saṃviccakrasāraḥ

The Essence of the Wheel of Consciousness

David Durvāsāḥ

𑆎𑆯𑆳𑆢𑇀𑆮𑆪𑆖𑆫𑇀𑆪𑆳𑆪𑆳 𑆨𑆽𑆫𑆮𑆩𑆳𑆫𑇀𑆓𑆖𑆳𑆫𑆴𑆟𑆼  𑇅
𑆱𑇀𑆮𑆱𑆁𑆮𑆴𑆖𑇀𑆖𑆑𑇀𑆫𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆩𑆨𑆴𑆒𑇀𑆪𑆳𑆠𑆁 𑆱𑇀𑆮𑆫𑆷𑆥𑆠𑆂 𑇆𑇑𑇆

ऐशाद्वयचर्याया भैरवमार्गचारिणे  ।
स्वसंविच्चक्रविज्ञानमभिख्यातं स्वरूपतः ॥१॥

Aiśādvayacaryāyā bhairavamārgacāriṇe  |
Svasaṃviccakravijñānamabhikhyātaṃ svarūpataḥ || 1 ||

For the one, (who) walks the Path of Bhairava --i.e. non-dualism-- (bhairava-mārga-cāriṇe), from the twofold Divine --lit. coming from Śiva-- Activity (aiśā-dvaya-caryāyā), the Wisdom of the Wheel of one’s own Consciousness (sva-saṃvit-cakra-vijñānam) becomes known (abhikhyātam) by Itself (svarūpataḥ). || 1 ||

𑆄𑆠𑇀𑆩𑆳𑆑𑇀𑆰𑆱𑇀𑆠𑆶 𑆘𑆓𑆢𑇀𑆮𑆫𑇀𑆠𑆤𑆴𑆫𑇀𑆢𑆴𑆓𑇀𑆓𑆳𑆮𑆳𑆮𑆫𑆳𑆟𑆴𑆖  𑇅
𑆖𑆑𑇀𑆫𑆑𑇀𑆫𑆩𑆱𑇀𑆮𑆨𑆳𑆮𑆾𑇁𑆠𑆾 𑆘𑆮𑆳𑆨𑇀𑆪𑆳𑆁 𑆥𑆫𑆴𑆮𑆫𑇀𑆠𑆠𑆼 𑇆𑇒𑇆

आत्माक्षस्तु जगद्वर्तनिर्दिग्गावावराणिच  ।
चक्रक्रमस्वभावोऽतो जवाभ्यां परिवर्तते ॥२॥

Ātmākṣastu jagadvartanirdiggāvāvarāṇica  |
Cakrakramasvabhāvo'to javābhyāṃ parivartate || 2 ||

The Self is the axle (of the Wheel) (ātmā-akṣaḥ…tu), the felloe is the world (jagat-vartaniḥ) and (ca) the spokes (arāṇi) are the outer and inner senses (dik-gāvau). Moreover (atas), the real nature of the process of the Wheel (cakra-krama-svabhāvaḥ) rotates (parivartate) with two speeds (javābhyām). || 2 ||

𑆃𑆤𑆤𑇀𑆠𑆑𑆳𑆠𑇀𑆩𑆖𑆫𑇀𑆪𑆳 𑆱𑇀𑆮𑆫𑆷𑆥𑆳𑆤𑇀𑆤𑆽𑆮 𑆤𑆴𑆮𑆫𑇀𑆠𑆠𑆼  𑇅
𑆤𑆳𑆩 𑆱𑆳 𑆢𑆸𑆯𑇀𑆪𑆠𑆼 𑆱𑆁𑆮𑆴𑆖𑇀𑆖𑆑𑇀𑆫𑆮𑆴𑆥𑆫𑆴𑆮𑆫𑇀𑆠𑆤𑆼 𑇆𑇓𑇆

𑆱𑆳 𑆯𑆑𑇀𑆠𑆴𑆂 𑆱𑇀𑆮𑆱𑇀𑆮𑆧𑆾𑆣𑆾𑇁𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆂 𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆼 𑆱𑆢𑆳  𑇅
𑆱𑆁𑆮𑆴𑆖𑇀𑆖𑆑𑇀𑆫𑆁 𑆠𑆠𑆾 𑆤𑆴𑆠𑇀𑆪𑆑𑆳𑆬𑆁 𑆮𑆴𑆥𑆫𑆴𑆮𑆫𑇀𑆠𑆠𑆼 𑇆𑇔𑇆

अनन्तकात्मचर्या स्वरूपान्नैव निवर्तते  ।
नाम सा दृश्यते संविच्चक्रविपरिवर्तने ॥३॥

सा शक्तिः स्वस्वबोधोऽहंविमर्शः स्पन्दते सदा  ।
संविच्चक्रं ततो नित्यकालं विपरिवर्तते ॥४॥

Anantakātmacaryā svarūpānnaiva nivartate  |
Nāma sā dṛśyate saṃviccakraviparivartane || 3 ||

Sā śaktiḥ svasvabodho'haṃvimarśaḥ spandate sadā  |
Saṃviccakraṃ tato nityakālaṃ viparivartate || 4 ||

The endless activity of the Self (anantaka-ātmā-caryā) never (na…eva) departs (nivartate) from its own nature (svarūpāt). (It) is really (nāma) Her (sā) (who) is seen (dṛśyate) in the rotating movement of the Wheel of Consciousness (saṃvid-cakra-viparivartane). || 3 ||

She (sā) is Śakti (śaktiḥ), the Knowledge of one’s own Real Self (sva-sva-bodhaḥ), (which is) Self-awareness (ahaṃ-vimarśaḥ), (and) always (sadā) vibrates (spandate). Because of this (tataḥ) the Wheel of Consciousness (saṃvid-cakram) always (nitya-kālam) rotates (viparivartate).  || 4 ||

𑆖𑆑𑇀𑆫𑆱𑇀𑆪𑆳𑆖𑆼𑆰𑇀𑆛𑆩𑆣𑇀𑆪𑆼𑇁𑆥𑆴 𑆱 𑆩𑆣𑇀𑆪𑆳 𑆥𑆫𑆴𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆂  𑇅
𑆠𑆱𑇀𑆪𑆳𑆱𑇀𑆠𑆶 𑆨𑇀𑆫𑆩𑆟𑆱𑇀𑆑𑆩𑇀𑆨𑆨𑆳𑆮𑆼𑆤𑆽𑆮 𑆱𑇀𑆮𑆪𑆁𑆑𑆸𑆠𑆂 𑇆𑇕𑇆

चक्रस्याचेष्टमध्येऽपि स मध्या परिसंस्थितः  ।
तस्यास्तु भ्रमणस्कम्भभावेनैव स्वयंकृतः ॥५॥

Cakrasyāceṣṭamadhye'pi sa madhyā parisaṃsthitaḥ  |
Tasyāstu bhramaṇaskambhabhāvenaiva svayaṃkṛtaḥ || 5 ||

Meanwhile (madhyā) He –i.e. the Self-- (saḥ) certainly (api) remains (parisaṃsthitaḥ) in the motionless or effortless Center of the Wheel (cakrasya-aceṣṭa-madhye) naturally --lit. by means of Himself-- (svayam-kṛtaḥ), merely (eva) as the Support or Fulcrum of Her rotating activity (tasyāḥ…tu…bhramaṇa-skambha-bhāvena). || 5 ||

𑆪𑆢𑆳 𑆮𑆳 𑆮𑇀𑆪𑆱𑇀𑆠𑆠𑆳𑆪𑆳𑆯𑇀𑆖𑆑𑇀𑆫𑆮𑆼𑆓𑆾 𑆫𑆾𑆣𑇀𑆪𑆠𑆼 𑆠𑆢𑆳  𑇅
𑆘𑆓𑆢𑆼𑆮𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆽𑆫𑇀𑆢𑆸𑆯𑇀𑆪𑆠𑆼𑇁𑆠𑆾 𑆨𑆼𑆢𑆂 𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆠𑆼 𑇆𑇖𑇆

𑆥𑆫𑆠𑆾 𑆮𑆳 𑆮𑆴𑆩𑆫𑇀𑆯𑆂 𑆑𑇀𑆰𑆵𑆪𑆠𑆼 𑆨𑆼𑆢𑆮𑆴𑆱𑆫𑇀𑆥𑆟𑆳𑆠𑇀  𑇅
𑆖𑆑𑇀𑆫𑆮𑆼𑆓𑆾𑆥𑆬𑆼𑆥𑆼𑆤𑆳𑆫𑆳𑆟𑆴 𑆬𑆾𑆖𑆤𑆓𑆾𑆖𑆫𑆩𑇀 𑇆𑇗𑇆

यदा वा व्यस्ततायाश्चक्रवेगो रोध्यते तदा  ।
जगदेवेन्द्रियैर्दृश्यतेऽतो भेदः प्रवर्तते ॥६॥

परतो वा विमर्शः क्षीयते भेदविसर्पणात्  ।
चक्रवेगोपलेपेनाराणि लोचनगोचरम् ॥७॥

Yadā vā vyastatāyāścakravego rodhyate tadā  |
Jagadevendriyairdṛśyate'to bhedaḥ pravartate || 6 ||

Parato vā vimarśaḥ kṣīyate bhedavisarpaṇāt  |
Cakravegopalepenārāṇi locanagocaram || 7 ||

But (vā) when (yadā), because of (the birth of) individuality (vyastatāyāḥ), the speed of the Wheel (cakra-vegaḥ) slows down (rodhyate), then (tadā) the world (jagat) through the senses (indriyaiḥ) truly (eva) becomes visible (dṛśyate), consequently (atas) duality (bhedaḥ) prevails (pravartate). || 6 ||

Or (vā) in other words (paratas), (when the vibration of the Power of) Self-awareness (vimarśaḥ) is diminished (kṣīyate), because of the spreading of duality (bheda-visarpaṇāt), by the slow speed --lit. dullness-- of the Wheel (cakra-vega-upalepena), the spokes (arāṇi) are in the range of vision --i.e. become the field of the perception of duality-- (locana-gocaram). || 7 ||

𑆍𑆠𑆢𑇀𑆮𑇀𑆪𑆳𑆥𑆢𑇀𑆪𑆡𑆳𑆮𑆱𑇀𑆠𑆶 𑆥𑆫𑆵𑆑𑇀𑆰𑆑𑆮𑆴𑆨𑆳𑆓𑆠𑆳  𑇅
𑆪𑆾 𑆮𑆴𑆖𑆴𑆤𑇀𑆠𑆤𑆥𑆵𑆝𑆳𑆑𑆰𑆳𑆪𑆴𑆠𑆓𑆶𑆟𑆮𑆼𑆢𑆑𑆂 𑇆𑇘𑇆

एतद्व्यापद्यथावस्तु परीक्षकविभागता  ।
यो विचिन्तनपीडाकषायितगुणवेदकः ॥८॥

Etadvyāpadyathāvastu parīkṣakavibhāgatā  |
Yo vicintanapīḍākaṣāyitaguṇavedakaḥ || 8 ||

This (etad) calamity (vyāpat) is precisely (yathāvastu) the state of separation of an empirical individual --lit. examiner-- (parīkṣaka-vibhāgatā), who (yaḥ) knows (only) through (his) senses, permeated by the limitation or suffering of the act of thinking (vicintana-pīḍā-kaṣāyita-guṇa-vedakaḥ). || 8 ||

𑆥𑇀𑆫𑆩𑆼𑆪𑆳𑆁𑆯𑆾𑇁𑆡 𑆢𑆸𑆰𑇀𑆛𑆂 𑆥𑆳𑆫𑆴𑆩𑆴𑆠𑇀𑆪𑆮𑆴𑆰𑆪𑆼 𑆩𑆤𑆳𑆑𑇀  𑇅
𑆑𑆼𑆮𑆬𑆯𑇀𑆖𑆴𑆘𑇀𑆘𑆝𑆳𑆠𑇀𑆩𑆳𑆲𑆴 𑆖𑆑𑇀𑆫𑆘𑆳𑆝𑇀𑆪𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆂 𑇆𑇙𑇆

प्रमेयांशोऽथ दृष्टः पारिमित्यविषये मनाक्  ।
केवलश्चिज्जडात्माहि चक्रजाड्यप्रकाशितः ॥९॥

Prameyāṃśo'tha dṛṣṭaḥ pārimityaviṣaye manāk  |
Kevalaścijjaḍātmāhi cakrajāḍyaprakāśitaḥ || 9 ||

Moreover (atha) the knowable portion --objects-- (prameya-aṃśaḥ) (as it is) seen (dṛṣṭaḥ) only (manāk) in the sphere of limitation (pārimitya-viṣaye) is nothing but (kevalaḥ) the nature of the coagulation of Consciousness (cit-jaḍa-ātmā) indeed (hi), brought to light by the dullness of the Wheel (of Awareness) (cakra-jāḍya-prakāśitam). | | 9 ||

𑆘𑆳𑆠𑆯𑇀𑆖𑆑𑇀𑆫𑆱𑇀𑆪 𑆥𑆫𑇀𑆪𑆳𑆪𑆱𑇀𑆪 𑆥𑇀𑆫𑆮𑆼𑆓𑆾𑇁𑆤𑇀𑆠𑆫𑆳 𑆓𑆶𑆫𑆾𑆂  𑇅
𑆑𑇀𑆫𑆩𑆠𑆱𑇀𑆠𑆶 𑆠𑆢𑆳𑆤𑆵𑆁 𑆱𑆁𑆮𑆴𑆢𑇀𑆨𑆮𑆠𑇀𑆪𑆠𑆴𑆫𑆼𑆑𑆴𑆟𑆵 𑇆𑇑𑇐𑇆

जातश्चक्रस्य पर्यायस्य प्रवेगोऽन्तरा गुरोः  ।
क्रमतस्तु तदानीं संविद्भवत्यतिरेकिणी ॥१०॥

Jātaścakrasya paryāyasya pravego'ntarā guroḥ  |
Kramatastu tadānīṃ saṃvidbhavatyatirekiṇī || 10 ||

(When) the rapidity (pravegaḥ) of the rotation (paryāyasya) of the Wheel (cakrasya), becomes engendered (jātaḥ) by the Guru (guroḥ) within (antarā), then (tadānīm) Consciousness (saṃvid) gradually (kramataḥ…tu) becomes (bhavati) predominant (atirekiṇī) || 10 ||

𑆮𑆳𑆓𑇀𑆪𑆠𑆾 𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆤𑇀𑆪𑆼𑆮 𑆨𑆳𑆤𑇀𑆠𑇀𑆪𑆤𑇀𑆠𑆼 𑆮𑆴𑆩𑆬𑆳 𑆅𑆮  𑇅
 𑆫𑆯𑇀𑆩𑆪𑆂 𑆱𑆁𑆮𑆴𑆢𑆾 𑆣𑆵𑆫𑆁 𑆱𑆁𑆖𑆫𑆤𑇀𑆠𑆴 𑆥𑇀𑆫𑆲𑆼𑆬𑆪𑆳 𑇆𑇑𑇑𑇆

वाग्यतो द्वादशान्येव भान्त्यन्ते विमला इव  ।
 रश्मयः संविदो धीरं संचरन्ति प्रहेलया ॥११॥

Vāgyato dvādaśānyeva bhāntyante vimalā iva  |
 Raśmayaḥ saṃvido dhīraṃ saṃcaranti prahelayā || 11 ||

Finally (ante) the twelve (senses) (dvādaśāni) indeed (eva) become (bhānti) transparent (vimalāḥ…iva) silently (vāgyataḥ), (then) the Rays (raśmayaḥ) of Consciousness (saṃvidaḥ) roam (saṃcaranti) firmly (dhīram) without constraint (everywhere) (prahelayā) || 11 ||

𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆼 𑆮𑆱𑇀𑆠𑆶𑆠𑆂 𑆱𑆁𑆮𑆴𑆖𑇀𑆖𑆑𑇀𑆫𑆱𑇀𑆪𑆳𑆤𑆤𑇀𑆢𑆮𑆴𑆨𑇀𑆫𑆩𑆂  𑇅
𑆱𑆳𑆩𑆳𑆤𑇀𑆪𑆱𑇀𑆪 𑆮𑆴𑆯𑆼𑆰𑆱𑇀𑆪𑆳𑆥𑆴 𑆩𑆣𑇀𑆪𑆼 𑆱𑇀𑆮𑆪𑆩𑆶𑆢𑇀𑆓𑆠𑆂 𑇆𑇑𑇒𑇆

स्पन्दते वस्तुतः संविच्चक्रस्यानन्दविभ्रमः  ।
सामान्यस्य विशेषस्यापि मध्ये स्वयमुद्गतः ॥१२॥

Spandate vastutaḥ saṃviccakrasyānandavibhramaḥ  |
Sāmānyasya viśeṣasyāpi madhye svayamudgataḥ || 12 ||

In reality (vastutaḥ) the spontaneously rising (svayam-udgataḥ) intensity of the Bliss (ānanda-vibhramaḥ) of the Wheel of Consciousness (saṃvid-cakrasya) pulsates (spandate) in (madhye) universality (sāmānyasya), but also (ca) in individuality (viśeṣasya). || 12 ||

𑆱 𑆠𑆶 𑆮𑆵𑆫𑆼𑆯𑇀𑆮𑆫𑆾 𑆪𑆱𑇀𑆪 𑆖𑆑𑇀𑆫𑆮𑆼𑆓𑆠𑆫𑆼 𑆓𑆶𑆟𑆳𑆂  𑇅
𑆥𑇀𑆫𑆪𑆘𑆂 𑆱𑆩𑇀𑆥𑇀𑆫𑆬𑆵𑆪𑆤𑇀𑆠𑆼 𑆪𑆾 𑆩𑆳𑆠𑇀𑆫𑆂 𑆱𑇀𑆮𑆱𑇀𑆮𑆖𑆼𑆠𑆤𑆳 𑇆𑇑𑇓𑇆

स तु वीरेश्वरो यस्य चक्रवेगतरे गुणाः  ।
प्रयजः सम्प्रलीयन्ते यो मात्रः स्वस्वचेतना ॥१३॥

Sa tu vīreśvaro yasya cakravegatare guṇāḥ  |
Prayajaḥ sampralīyante yo mātraḥ svasvacetanā || 13 ||

One is (saḥ) surely (tu) a Vīreśvara --a Lord of (his) senses-- (vīra-īśvaraḥ), whose (yasya) senses (guṇāḥ) (as) offerings (prayajaḥ) are completely dissolved (sampralīyante) into the rapidity of the Wheel (of Consciousness) (cakra-vegatare) that (yaḥ) is nothing but (mātram) one’s own true Awareness (sva-sva-cetanā). || 13 ||

 || Iti daviddurvāsaḥkṛtaḥ saṃviccakrasāraḥ
prabodhanabodhī samāsataḥ ||

Here ends (iti) the work of David Durvāsāḥ (david-durvāsaḥ-kṛtaḥ) called the ‘Saṃviccakrasāra’ or ‘The Essence of Wheel of Consciousness’ (saṃvit-cakra-sāraḥ), (which) enlightens --lit. familiar with-- the process of awakening (prabodhana-bodhī), in brief (samāsataḥ). ||

𑇆𑆅𑆠𑆴 𑆯𑆴𑆮𑆩𑇀𑇆

॥इति शिवम्॥

 || Iti śivam ||

 || Let there be Welfare for all | |

 

Translated from Sanskrit by David Durvāsāḥ
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