Śivadṛṣṭiḥ
The Sight of Śiva
Chapter one
अस्मद्रूपसमाविष्टः स्वात्मनात्मनिवारणे ।
शिवः करोतु निजया नमः शक्त्या ततात्मने ॥१॥
Asmadrūpasamāviṣṭaḥ svātmanātmanivāraṇe |
Śivaḥ karotu nijayā namaḥ śaktyā tatātmane || 1 ||
Let (karotu) Śiva (śivaḥ), (Who) occupies my nature --i.e. entered me-- (as the Subject in me) (asmad-rūpa-samāviṣṭaḥ) by His own Self (sva-ātmanā), bow down (namaḥ) through His own (nijayā) Śakti (śaktyā) to His own Nature (tat-ātmane) when (He) hinders or conceals His own Self --i.e. let Śiva do not conceal His own Self-- (ātmā-nivāraṇe). || 1 ||
आत्मैव सर्वभावेषु स्फुरन्निर्वृतचिद्विभुः
अनिरुद्धेच्छाप्रसरः प्रसरद्दृक्क्रियः शिवः ॥२॥
Ātmaiva sarvabhāveṣu sphurannirvṛtacidvibhuḥ
aniruddhecchāprasaraḥ prasaraddṛkkriyaḥ śivaḥ || 2 ||
The Self (ātmā), (Who) vibrates (sphurat) in all the beings (sarva-bhāveṣu) (as) Consciousness (and) Bliss (nirvṛta-cit), is only (eva) the All-pervading (vibhuḥ) Śiva (śivaḥ) (Who is) appearing as Unbroken Will (aniruddhā-icchā-prasaraḥ), (Which) expands as Knowledge --i.e. Jñāna-- and Action --i.e. Kriyā-- (pra-sarat-dṛk-kriyaḥ). || 2 ||
स यदास्ते चिदाह्लादमात्रानुभवतल्लयः ।
तदिच्छा तावती तावज्ज्ञानं तावत्क्रिया हि सा ॥३॥
सुसूक्ष्मशक्तित्रितयसामरस्येन वर्तते ।
चिद्रूपाह्लादपरमो निर्विभागः परस्तदा ॥४॥
Sa yadāste cidāhlādamātrānubhavatallayaḥ |
Tadicchā tāvatī tāvajjñānaṃ tāvatkriyā hi sā || 3 ||
Susūkṣmaśaktitritayasāmarasyena vartate |
Cidrūpāhlādaparamo nirvibhāgaḥ parastadā || 4 ||
When (yadā) He (saḥ) is absorbed in the sole experience of Consciousness and Bliss (cit-āhlāda-mātrā-anubhava-tat-layaḥ) in (His) Abode (aste), since (tāvat) His Will (tat-icchā), Knowledge (jñānam) (and) Action (kriyā…sā) are aboundant (tāvatī…tāvat), then (tadā) (He) exists (vartate) as the Oneness of (these) three very subtle Śakti-s (susūkṣma-śakti-tritaya-sāmarasyena), (and He) is composed of the Bliss of Consciousness (cit-rūpa-āhlāda-paramaḥ), Undivided (nirvibhāgaḥ) (and) Supreme (paraḥ). || 3-4 ||
न परं तदवस्थायां व्यवस्थैषा व्यवस्थिता ।
यावत्समग्रज्ञानाग्रज्ञातृस्पर्शदशास्वपि ॥५॥
स्थितैव लक्ष्यते सा च तद्विश्रान्त्या तथा फले ।
एवं न जातुचित्तस्य वियोगस्त्रितयात्मना ॥६॥
शक्त्या निर्वृतचित्त्वस्य तदभागविभागयोः ।
यदा तु तस्य चिद्धर्मविभवामोदजृम्भया ॥७॥
विचित्ररचनानानाकार्यसृष्टिप्रवर्तने ।
भवत्युन्मुखिता चित्ता सेच्छायाः प्रथमा तुटिः ॥८॥
Na paraṃ tadavasthāyāṃ vyavasthaiṣā vyavasthitā |
Yāvatsamagrajñānāgrajñātṛsparśadaśāsvapi || 5 ||
Sthitaiva lakṣyate sā ca tadviśrāntyā tathā phale |
Evaṃ na jātucittasya viyogastritayātmanā || 6 ||
Śaktyā nirvṛtacittvasya tadabhāgavibhāgayoḥ |
Yadā tu tasya ciddharmavibhavāmodajṛmbhayā || 7 ||
Vicitraracanānānākāryasṛṣṭipravartane |
Bhavatyunmukhitā cittā secchāyāḥ prathamā tuṭiḥ || 8 ||
This (eṣā) stable (vyavasthā) (condition does) not (na) only (param) exist (vyavasthitā) in (such) a state (of Oneness of the three Śakti-s) (tat-avasthāyām), but even (api) in the condition when there is contact with the Subject before the sensory cognition of the world (samagra-jñāna-agra-jñātṛ-sparśa-daśāsu…yāvat).
It (sā) is also (eva) established (sthitā) (and) seen (lakṣyate) in its --i.e. cognition’s-- cessation (tat-viśrāntyā), and (ca) therefore (tathā), (It is also) in the fruit (of such a cognition) (phale). Hence (evam), in (His) Heart (cittasya), there is no separation (viyogaḥ) from (His) threefold (tritaya-ātmanā) Śakti (śaktyā) at all (na…jātu) for Him Who is the State of Blissful Consciousness (nirvṛta-cittvasya), be it separated or in oneness (tat-abhāga-vibhāgayoḥ).
When (yadā) through His (tasya) Expansion of the Joy of the Majesty of the Nature of Consciousness (cit-dharma-vibhava-āmoda-jṛmbhayā) the first impulse (prathamā) of Will (icchāyāḥ) (as a) seed (tuṭi) takes place (bhavati) (, It is nothing but) the (sā) State of Consciousness (cit-tā) (, Which is) eager (to create diversity) (unmukhitā) (, appears) as various successions (vicitra-racanā) in the activity of the manifestation of different objects (nānā-kārya-sṛṣṭi-pravartane). || 5 - 8 ||
सा च दृश्या हृदुद्देशे कार्यस्मरणकालतः ।
प्रहर्षावेदसमये दरसंदर्शनक्षणे ॥९॥
Sā ca dṛśyā hṛduddeśe kāryasmaraṇakālataḥ |
Praharṣāvedasamaye darasaṃdarśanakṣaṇe || 9 ||
And (ca) it (sā) can be seen (dṛśyā) in the region of (one’s) heart (hṛt-uddeśe) in the moment of remembering an action to be done (kārya-smaraṇa-kālataḥ), in the moment of extreme delight (praharṣā-vedasamaye) (, or) in the moment of beholding terror --i.e. something terrifying-- (dara-saṃ-darśana-kṣaṇe). || 9 ||
अनालोचनतो दृष्टे विसर्गप्रसरास्पदे ।
विसर्गोक्तिप्रसङ्गे च वाचने धावने तथा ॥१०॥
एतेष्वेव प्रसङ्गेषु सर्वशक्तिविलोलता । ।
कुत्सितेऽकुत्सितस्य स्यात्कथमुन्मुखतेति चेत् ॥११॥
रूपप्रसाररसतो गर्हितत्वमयुक्तिमत् ।
पञ्चप्रकारकृत्योक्तिशिवत्वान्निजकर्मणे ॥१२॥
प्रवृत्तस्य निमित्तानामपरेषां क्व मार्गणम् ।
गच्छतो निस्तरङ्गस्य जलस्यातितरङ्गिताम् ॥१३॥
आरम्भे दृष्टिमापात्य तदौन्मुख्यं हि गम्यते ।
व्रजतो मुष्टितां पाणेः पूर्वः कम्पस्तदेक्ष्यते ॥१४॥
बोधस्य स्वात्मनिष्ठस्य रचनां प्रति निर्वृतिः ।
तदास्थाप्रविकासो यस्तदौन्मुख्यं प्रचक्षते ॥१५॥
Anālocanato dṛṣṭe visargaprasarāspade |
Visargoktiprasaṅge ca vācane dhāvane tathā || 10 ||
Eteṣveva prasaṅgeṣu sarvaśaktivilolatā | |
Kutsite'kutsitasya syātkathamunmukhateti cet || 11 ||
Rūpaprasārarasato garhitatvamayuktimat |
Pañcaprakārakṛtyoktiśivatvānnijakarmaṇe || 12 ||
Pravṛttasya nimittānāmapareṣāṃ kva mārgaṇam |
Gacchato nistaraṅgasya jalasyātitaraṅgitām || 13 ||
Ārambhe dṛṣṭimāpātya tadaunmukhyaṃ hi gamyate |
Vrajato muṣṭitāṃ pāṇeḥ pūrvaḥ kampastadekṣyate || 14 ||
Bodhasya svātmaniṣṭhasya racanāṃ prati nirvṛtiḥ |
Tadāsthāpravikāso yastadaunmukhyaṃ pracakṣate || 15 ||
(Also) when something unexpected happens (anālocana-taḥ.dṛṣṭe) (, or) in the moment of orgasm --lit. ejaculation-- (visarga-prasara-āspade) and (ca) in the occurrence of its proclamation (visarga-ukti-prasaṅge), during recitation (vācane) (and) running (dhāvane), therefore (tathā), all the Śakti-s are vibrating (sarva-śakti-vilolatā) in these (eteṣu…eva) occasions (prasaṅgeṣu).
If it’d be argued that (iti…cet) ‘how can (katham) actually (syāt) be (any) state of eagerness (unmukhatā) for (something) vile (kutsite) in the Precious One --i.e. in Śiva--? (akutsitasya)’, (then, the answer is): (the expansion of something) vile (which rises) (garhitatvam) according to the taste of the manifestation of form (in Śiva’s case) (rūpa-prasāra-rasataḥ) is inadequate (reasoning) (ayuktimat). Why (kva) (do we need to) search for (mārgaṇam) other (apareṣām) motivations (nimittānām) of (Him Who is) engaged (pravṛttasya) in His own creation (nija-karmaṇe) because of the Nature of Śiva (Himself, Which simply) expresses (His) fivefold act (with the manifestation of form) (pañca-prakāra-kṛtya-ukti-śivatvāt)?
(Such) an eagerness for that --i.e. for creation-- (tat-aunmukhyam…hi) can be discovered (gamyate) (when one) sees (dṛṣṭim…āpātya) the first wave (ati-taraṅgitām) of a waveless (nistaraṅgasya) water (jalasya) in the beginning (ārambhe) (when it is about becoming) turbid (gacchataḥ). And (tadā) (the same) can be seen (īkṣyate) as the first (pūrvaḥ) trembling (kampaḥ) of a closed (vrajataḥ) hand’s (pāṇeḥ) firmness of grasp (muṣṭitām). (Because) for Consciousness (bodhasya), (Which) rests in Its own Essence (svātmā-niṣṭhasya), it is Joy (nirvṛtiḥ) (Which) leads (prati) to creation (racanām). So (tadā), the expansion of (such) states (sthā-pravikāsaḥ) is (that which) (yaḥ) is called (pracakṣate) the eagerness or fondness for that --i.e. creation-- (tat-aunmukhyam). || 10 - 15 ||
किंचिदुच्छूनता सैव महद्भिः कैश्चिदुच्यते ।
तस्येच्छा कार्यतां याता यया सेच्छः स जायते ॥१६॥
Kiṃciducchūnatā saiva mahadbhiḥ kaiściducyate |
Tasyecchā kāryatāṃ yātā yayā secchaḥ sa jāyate || 16 ||
Some (kaiścid) sages (mahadbhiḥ) say (ucyate) it is (sā) only (eva) a bulge (ucchūnatā). That (sā) is His (tasya) Will (icchā) achieving (yātā) some (kiṃcid) effect --i.e. creates something-- (kāryatām), by which (yayā) (only) that (saḥ) desire (icchaḥ) is manifested (jāyate). || 16 ||
औन्मुख्यस्य य आभोगः स्थूलः सेच्छा व्यवस्थिता ।
नैचान्मुख्यप्रसङ्गेन शिवः स्थूलत्वभाक् क्वचित् ॥१७॥
Aunmukhyasya ya ābhogaḥ sthūlaḥ secchā vyavasthitā |
Naicānmukhyaprasaṅgena śivaḥ sthūlatvabhāk kvacit || 17 ||
Gross (sthūlaḥ) completion (ābhogaḥ) of eagerness (aunmukhyasya) is (that form in) which (yaḥ) that (sā) Will (icchā) appears (vyavasthitā). And (ca) through the occasion of eagerness (in this way) (anmukhya-prasaṅgena), Śiva (śivaḥ) doesn’t ever (na…kvacit) participate in grossness --i.e. He will never become gross just because His eagerness is expanded (sthūlatvabhāk). || 17 ||
गोः स्तनात्पाततः क्षीरे विकारस्तत एव हि ।
न च क्षीरमित्येष व्यपदेशोऽस्ति तत्क्षणम् ॥१८॥
Goḥ stanātpātataḥ kṣīre vikārastata eva hi |
Na ca kṣīramityeṣa vyapadeśo'sti tatkṣaṇam || 18 ||
Though (tataḥ.eva) truly (hi) a change (vikāraḥ) (happens) in milk (kṣīre) (when it) leaves (pātataḥ) the udder (stanāt) of a cow (during milking) (goḥ), nevertheless (ca), no one (na) thinks (vyapadeśaḥ…eṣaḥ…asti…iti) in that moment (tat-kṣaṇam): “it is not (na) milk (kṣīram)”. || 18 ||
यत इच्छति तज्ज्ञातुं कर्तुं वा सेच्छया क्रिया ।
तस्याः पूर्वापरौ भागौ कल्पनीयौ पुरा हि या ॥१९॥
तत्कर्मनिर्वृतिप्राप्तिरौन्मुख्यं तद्विकासिता॥
अनन्तरं हि तत्कार्यज्ञानदर्शनशक्तिता ॥२०॥
ज्ञानशक्तिस्तदर्थं हि योऽसौ स्थूलः समुद्यमः ।
सा क्रियाशक्तिरुदिता ततः सर्वं जगत्स्थितम् ॥२१॥
Yata icchati tajjñātuṃ kartuṃ vā secchayā kriyā |
Tasyāḥ pūrvāparau bhāgau kalpanīyau purā hi yā || 19 ||
Tatkarmanirvṛtiprāptiraunmukhyaṃ tadvikāsitā ||
Anantaraṃ hi tatkāryajñānadarśanaśaktitā || 20 ||
Jñānaśaktistadarthaṃ hi yo'sau sthūlaḥ samudyamaḥ |
Sā kriyāśaktiruditā tataḥ sarvaṃ jagatsthitam || 21 ||
Because (yataḥ) (He) wants (icchati) to know (jñātum) or (vā) to do (kartum) that (tat); (hence,) it (sā) is (His) activity (kriyā) through (His) Will (icchayā). It (tasyāḥ) has an initiative (and) a subsequent (pūrvāparau) phase (bhāgau) to be understood (kalpanīyau). The initiative (phase) (purā…hi) which (yā) obtains the Joy of that thing (tat-karma-nirvṛti-prāptiḥ) is eagerness (aunmukhyam). Immediately after that (anantaram…hi), the capacity of the perception of that thing (tat-kārya-jñāna-darśana-śakti-tā) is ‘Jñānaśakti’ or the Power of Knowledge (jñāna-śaktiḥ) (which) is the expansion of that --i.e. of aunmukhya or eagerness-- (tat-vikāsitā). Then (tat-artham…hi) (that) which (yaḥ) is the (asau) gross (sthūlaḥ) exertion (samudyamaḥ) is (sā) the rising (uditā) of ‘Kriyāśakti’ or the Power of Action (kriyā-śaktiḥ), so (tataḥ), (in this phase,) the whole (sarvam) universe (jagat) is created (sthitam). || 19-21 ||
एवं सर्वसमुत्पत्तिकाले शक्तित्रयात्मता ।
न निवृत्ता न चौन्मुख्यं निवृत्तं नापि निर्वृतिः ॥२२॥
Evaṃ sarvasamutpattikāle śaktitrayātmatā |
Na nivṛttā na caunmukhyaṃ nivṛttaṃ nāpi nirvṛtiḥ || 22 ||
Therefore (evam), neither (na) the Nature of the threefold Śakti (śakti-traya-ātmatā), nor (na…ca) eagerness (aunmukhyam) ceases to exist (nivṛttā…nivṛttam) in the moment when the world is created (sarva-samutpatti-kāle). But (api) not (na) even Bliss (ceases to exist) (nirvṛtiḥ). || 22 ||
यदेकतरनिर्याणे कार्यं जातु न जायते ।
तस्मात्सर्वपदार्थानां सामरस्यमवस्थितम् ॥२३॥
Yadekataraniryāṇe kāryaṃ jātu na jāyate |
Tasmātsarvapadārthānāṃ sāmarasyamavasthitam || 23 ||
An object (kāryam…yat) never (jātu…na) appears (jāyate) in the disappearance of one of the two --i.e. aspects of Will-- (ekataraniryāṇe); hence (tasmāt), Oneness (sāmarasyam) continues to exist (avasthitam) in all the objects (sarva-padārthānām). || 23 ||
घटादिग्रहकालेऽपि घटं जानाति सा क्रिया ।
जानाति ज्ञानमत्रैव निरिच्छोर्वेदनक्षतिः ॥२४॥
Ghaṭādigrahakāle'pi ghaṭaṃ jānāti sā kriyā |
Jānāti jñānamatraiva niricchorvedanakṣatiḥ || 24 ||
(Even) (api) in the moment of the perception of a pot (ghaṭa-ādi-graha-kāle), it (sā) is ‘kriyā’ or an activity (kriyā) (which) cognizes (jānāti) the pot (ghaṭam) and (eva) cognizes (jānāti) cognition (jñānam) there (atra). For someone without Will (niricchoḥ), there is no perception (of anything) (vedana-kṣatiḥ). || 24 ||
औन्मुख्याभावतस्तस्य निवृत्तिर्निर्वृतिं विना ।
द्वेष्ये प्रवर्तते नैव न च वेत्ति विना चितम् ॥२५॥
Aunmukhyābhāvatastasya nivṛttirnirvṛtiṃ vinā |
Dveṣye pravartate naiva na ca vetti vinā citam || 25 ||
In the non-existence of (such an) eagerness (aunmukhya-abhāvataḥ), its (tasya) Joy (nivṛttiḥ) (would exist) without (vinā) satisfaction (nirvṛtim). (Or in the non-existence of such an eagerness, One) would never (na…eva) engaged (pravartate) in that odious thing --i.e. saṃsāra-- (dveṣye), and (ca) would not (na) cognize (anything) (vetti) without (vinā) Consciousness (citam). || 25 ||
बुद्धिं विना कथं बोधः सा बुद्धिः प्रकृतेः प्रजा ।
न च तस्य तया योग इति चेदपरस्थितौ ॥२६॥
सा बुद्धिर्यत्पुनः सूक्ष्मं सर्वदिक्कं व्यवस्थितम् ।
ज्ञानं बोधमयं तस्य शिवस्य सहजं सदा ॥२७॥
न्यायादिभिर्न तुल्यत्वं तैर्हि या प्राकृती मतिः ।
तस्या एवात्मधर्मत्वमिष्टं न परबोधके ॥२८॥
Buddhiṃ vinā kathaṃ bodhaḥ sā buddhiḥ prakṛteḥ prajā |
Na ca tasya tayā yoga iti cedaparasthitau || 26 ||
Sā buddhiryatpunaḥ sūkṣmaṃ sarvadikkaṃ vyavasthitam |
Jñānaṃ bodhamayaṃ tasya śivasya sahajaṃ sadā || 27 ||
Nyāyādibhirna tulyatvaṃ tairhi yā prākṛtī matiḥ |
Tasyā evātmadharmatvamiṣṭaṃ na parabodhake || 28 ||
If it would be argued that (iti…cet) how (katham) (existence) of understanding (bodhaḥ) is possible without (vinā) buddhi or intellect (buddhim) (, since) the (sā) intellect (buddhiḥ) comes forth (prajā) from Prakṛiti (prakṛteḥ), so (ca) it is not (na) in contact with That --i.e. with the Self or Śivatattva-- (tasya…tayā…yogaḥ) (, then here is the answer): that (sā) buddhi (you talk about) (buddhiḥ) (rests) in inferior condition (aparasthitau). But (punaḥ) (that) which (yat) appears (vyavasthitam) to be subtle (sūkṣmam), all-pervasive (sarva-dikkam) Knowledge (jñānam) (and) consists of Awareness or Understanding (bodha-mayam) is always (sadā) Śiva’s (śivasya) Innate (Nature) (sahajam). It is not (na) like that (tulya-tvam) which is maintained by the (taiḥ…hi) followers of Nyāya system, etc. (nyāyādibhiḥ) (, as) according to them (tasyā), material (prākṛtī) perception (matiḥ) belongs to the inherent nature of the samsaric self (ātmā-dharma-tvam) (, and) not (na) to the Supreme Subject --i.e. this idea is wrong, as the Supreme Subject is the only one Subject, because the samsaric self is an invention-- (para-bodhake). || 26-28 ||
एष एव हि विज्ञेयो न्याय इच्छां प्रति स्फुटम् ।
तदेवं प्रसृतो देवः कदाचिच्छक्तिमात्रके ॥२९॥
बिभर्ति रूपमिच्छातः कदाचिज्ज्ञानशक्तितः ।
सदाशिवत्वमुद्रेकात्कदाचिदैश्वरीं स्थितिम् ॥३०॥
क्रियाशक्तिसमाभोगात्कदाचित्स्थूलवेदनात् ।
विद्यात्वविद्येशानत्वमन्त्रमन्त्रेश्वरात्मताम् ॥३१॥
आत्मप्रच्छादनक्रीडां कुर्वतो वा कथंचन ।
मायारूपमितीत्यादिषट्त्रिंशत्तत्त्वरूपताम् ॥३२॥
बिभ्रद्बिभर्ति रूपाणि तावता व्यवहारतः ।
यावत्स्थूलं जडाभासं संहतं पार्थिवं घनम् ॥३३॥
Eṣa eva hi vijñeyo nyāya icchāṃ prati sphuṭam |
Tadevaṃ prasṛto devaḥ kadācicchaktimātrake || 29 ||
Bibharti rūpamicchātaḥ kadācijjñānaśaktitaḥ |
Sadāśivatvamudrekātkadācidaiśvarīṃ sthitim || 30 ||
Kriyāśaktisamābhogātkadācitsthūlavedanāt |
Vidyātvavidyeśānatvamantramantreśvarātmatām || 31 ||
Ātmapracchādanakrīḍāṃ kurvato vā kathaṃcana |
Māyārūpamitītyādiṣaṭtriṃśattattvarūpatām || 32 ||
Bibhradbibharti rūpāṇi tāvatā vyavahārataḥ |
Yāvatsthūlaṃ jaḍābhāsaṃ saṃhataṃ pārthivaṃ ghanam || 33 ||
This (eṣa) axiom (nyāyaḥ) clearly (sphuṭam) refers (vijñeyaḥ) also (eva…hi) to Will (prati…icchām). So (tat…evam), sometimes (kadācit) the Lord (devaḥ) is extending (prasṛtaḥ) only to Śakti --i.e. He becomes Bliss-- (śakti-mātrake.) Sometimes (kadācit) (He) assumes (bibharti) a form (rūpam) through (His) Will (icchātaḥ). Sometimes (kadācit), due to the predominance (udrekāt) of the Power of Knowledge (jñāna-śaktitaḥ), (He assumes) the state of Sadāśiva (sadā-śiva-tvam). Sometimes (kadācit) (He assumes) the state of Īśvara (aiśvarīm… sthitim) because of the delight of Kriyāśakti or the Power of Action (kriyā-śakti-samābhogāt). Sometimes (kadācit), because of gross perception (sthūla-vedanāt), (He) assumes the characteristic of (Sad)vidyā, of the Vidyeśana-s --i.e. Vidyeśvara-s-- or of Mantra-s and Mantreśvara-s (vidyātva-vidya-īśāna-tva-mantra-mantra-īśvara-ātmatām). But (vā) somehow (kathaṃcana), (as) the nature of Māyā (māyā-rūpam…iti), (He) is engaged (kurvataḥ) in the play of concealing (His own) Self --i.e. the ātman-- (ātmā-pracchādana-krīḍām), (and) assumes (bibhrat…bibharti) the form of the thirty-six tattva-s (itiyādiṣaṭtriṃśat-tattva-rūpatām) (then) practically (vyavahārataḥ) (all) the forms (rūpāṇi) in that way (tāvatā), then (yāvat) the gross (sthūlam) manifestation of lifeless (matter) (jaḍa-ābhāsam) like earth (pārthivam) forming one mass (saṃhatam) is complete (ghanam). || 27 - 33 ||
तथा नानाशरीराणि भुवनानि तथा तथा ।
विसृज्य रूपं गृह्णाति प्रोत्कृष्टाधममध्यमम् ॥३४॥
Tathā nānāśarīrāṇi bhuvanāni tathā tathā |
Visṛjya rūpaṃ gṛhṇāti protkṛṣṭādhamamadhyamam || 34 ||
Then (tathā…tathā…tathā), after creating (visṛjya) various bodies (nānā-śarīrāṇi) (and) worlds (bhuvanāni), (He) takes (gṛhṇāti) the forms (rūpam) of the supreme, the middle and the lowest (phases of manifestation) (pra-utkṛṣṭā-dhama-madhyamam). || 34 ||
स्थानानुरूपतो देहान् देहाकारेण भावनाः ।
आददत् तेन तेन एव रूपेण प्रविभाव्यते ॥३५॥
Sthānānurūpato dehān dehākāreṇa bhāvanāḥ |
Ādadat tena tena eva rūpeṇa pravibhāvyate || 35 ||
(Assuming the forms of) bodies (dehān) in conformity with the places and feelings of the appearance of (such) bodies (bhāvanāḥ…sthāna-anurūptaḥ…dehākāreṇa), (He) takes (ādadat) (these) and appears in many --lit. whatever-- (tena…tena…eva) (different) shapes (rūpeṇa…pravibhāvyate). || 35 ||
क्रीडया दुःखवेद्यानि कर्मकारीणि तत्फलेः ।
संभत्स्यमानानि तथा नरकार्णवगह्वरे ॥३६॥
निवासीनि शरीराणि गृह्णाति परमेश्वरः ।
यथा नृपः सार्वभौमः प्रभावामोदभावितः ॥३७॥
क्रीडन्करोति पादातधर्मांस्तद्धर्मधर्मतः ।
तथा प्रभुः प्रमोदात्मा क्रीडत्येवं तथा तथा ॥३८॥
Krīḍayā duḥkhavedyāni karmakārīṇi tatphaleḥ |
Saṃbhatsyamānāni tathā narakārṇavagahvare || 36 ||
Nivāsīni śarīrāṇi gṛhṇāti parameśvaraḥ |
Yathā nṛpaḥ sārvabhaumaḥ prabhāvāmodabhāvitaḥ || 37 ||
Krīḍankaroti pādātadharmāṃstaddharmadharmataḥ |
Tathā prabhuḥ pramodātmā krīḍatyevaṃ tathā tathā || 38 ||
Therefore (tathā), as a play (krīḍayā), Parameśvara, the Supreme Lord (parama-īśvaraḥ) takes (gṛhṇāti) (the forms of many) bodies (śarīrāṇi) that experience pain (duḥkha-vedyāni) (and) perform (evil) deeds (karma-kārīṇi) (and) dwell (nivāsīni) in the abyss of the ocean of hell (naraka-arṇava-gahvare) (where) they are limited --i.e. dependent-- (saṃbhatsyamānāni) by the fruits of those (deeds) (tat-phaleḥ).
Just as (yathā) a universal (sārva-bhaumaḥ) king (nṛpaḥ) (Who) is intent upon the joy of his dignity (prabhāva-āmoda-bhāvitaḥ) plays (krīḍan… karoti) (the role which) differs from (adharmān) (His) majesty (pādāt) according to the nature of that (played entity, who is ‘a not-king’, e.g. a servant) --i.e. a king can imitate that he is a servant-- (tat-dharma-dharmataḥ). In the same way (tathā…tathā…tathā), the Lord (prabhuḥ) (, Who) is characterized by Joy (pramod-ātmā), truly (evam) plays (like this) (krīḍati). || 37-38 ||
इत्थं शिवो बोधमयः स एव परनिर्वृतिः
सैवचोन्मुखतां याति सेच्छाज्ञानक्रियात्मताम् ॥३९॥
सैव शाक्तशरीरादिनारकान्तं हि भूतता ।
प्रसूयते स्वचिद्रूपप्रमुखं पार्थिवान्तकम् ॥४०॥
पदार्थत्वेन भगवान्सर्वत्रैव तदात्मता ।
स्वशिवत्वम् इवाजानन् पश्वात्मव्यपदेशतः ॥४१॥
तद्रूपत्वेन वा पश्यन्स्थितः शान्त इव क्वचित् ।
केवलेशदृधत्वेन क्वचित्केवलशंभुता ॥४२॥
अप्रबुद्धो निष्कलश्च क्वचित्प्रलयकेवली ।
आत्मबोधी विकलवत्क्वचिद्विज्ञानकेवली ॥४३॥
Itthaṃ śivo bodhamayaḥ sa eva paranirvṛtiḥ
saivaconmukhatāṃ yāti secchājñānakriyātmatām || 39 ||
Saiva śāktaśarīrādinārakāntaṃ hi bhūtatā |
Prasūyate svacidrūpapramukhaṃ pārthivāntakam || 40 ||
Padārthatvena bhagavānsarvatraiva tadātmatā |
Svaśivatvam ivājānan paśvātmavyapadeśataḥ || 41 ||
Tadrūpatvena vā paśyansthitaḥ śānta iva kvacit |
Kevaleśadṛdhatvena kvacitkevalaśaṃbhutā || 42 ||
Aprabuddho niṣkalaśca kvacitpralayakevalī |
Ātmabodhī vikalavatkvacidvijñānakevalī || 43 ||
Hence (ittham), Śiva (śivaḥ) consists of Consciousness (bodha-mayaḥ), (and) only (eva) He is (saḥ) Supreme Bliss (para-nirvṛtiḥ), and (ca) only (eva) That --i.e. Supreme Bliss-- (sā…sā) becomes (yāti) eagerness (unmukhatām) (, which is) characterized by Will, Knowledge and Action (icchā-jñāna-kriyā-ātmatām). Only (eva) That (sā) is the state of ‘becoming an entity’ (bhūtatā) from the empowered ones to those (who) exist in hell (śākta-śarīra-ādi-nāraka-antam). The Lord (bhagavān) manifests (entities) (prasūyate) as objects (padārthatvena) beginning with one’s own Consciousness (sva-cit-rūpa-pramukham) (and) end in earth element (pārthiva-antakam), (so) His Nature (tat-ātmatā) (exists) truly (eva) everywhere (sarvatra).
(Sometimes,) just as if (iva) not knowing (ajānan) His own Śiva-nature (sva-śiva-tvam) (when He) is called (that who) is characterized by limited (existence) --i.e. sometimes He plays that He is a paśu-- (paśu-ātmā-vyapadeśataḥ), but (vā) sometimes (kvacit), (when He) sees (paśyan) (His) Nature (tat-rūpatvena) (He) remains (sthitaḥ) as if (He) were peaceful (śāntaḥ…iva). Sometimes (kvacit), through the firmness of ‘being a solitary Lord’ (kevala-īśa-dṛdhatvena) (He) is only the Nature of Śambhu (kevala-śaṃbhu-tā). Sometimes (kvacit) (, He) is not awakened (aprabuddhaḥ) (but) also (ca) undivided (niṣkalaḥ), (so, He) is a pralayakevalin --i.e. the knower of dissolution-- (pralayakevalī). Sometimes (kvacid) (, He) is aware of (His) Self (ātmā-bodhī), (but still) devoid of power (vikalavat), (so He) is a vijñānakevalin (vijñānakevalī). || 39-43 ||
योगिनामिच्छया यद्वन्नानारूपोपपत्तिता ।
न चास्ति साधनं किंचिन्मृदादीच्छां विना प्रभोः ॥४४॥
तथा भगवदिच्छैव तथात्वेन प्रजायते ।
दृश्यन्तेऽत्र तदिच्छातो भावा भीत्यादियोगतः ॥४५॥
तत्र मिथ्यास्वरूपं चेत्स्थाप्याग्रे सत्यतेदृशाम् ।
एवं सर्वेषु भावेषु यथा सा शिवरूपता ॥४६॥
नीरूपता निर्वृतिर्वा शक्तित्रितययोगिता ।
सचित्त्वं संस्थितं नित्यं कथनीयं तथाग्रतः ॥४७॥
Yogināmicchayā yadvannānārūpopapattitā |
Na cāsti sādhanaṃ kiṃcinmṛdādīcchāṃ vinā prabhoḥ || 44 ||
Tathā bhagavadicchaiva tathātvena prajāyate |
Dṛśyante'tra tadicchāto bhāvā bhītyādiyogataḥ || 45 ||
Tatra mithyāsvarūpaṃ cetsthāpyāgre satyatedṛśām |
Evaṃ sarveṣu bhāveṣu yathā sā śivarūpatā || 46 ||
Nīrūpatā nirvṛtirvā śaktitritayayogitā |
Sacittvaṃ saṃsthitaṃ nityaṃ kathanīyaṃ tathāgrataḥ || 47 ||
Just like (yadvan) through the will (icchayā) of yogin-s (yoginām), the production of different objects (takes place) (nānā-rūpa-upa-patti-tā) and (ca) there are (asti) no (na) means (sādhanam…kiṃcit) (to do that e.g.) clay, etc. (mṛdādi) (that would be) different (vinā) from the Lord’s (prabhoḥ) Will (icchām). Therefore (tathā), only (eva) the Lord’s Will (bhagavat-icchā) prevails (prajāyate) in this way (even in such acts) (tathātvena).
Hence (atra), due to His Will (tat-icchātaḥ), (other) beings (bhāvāḥ) are observed (dṛśyante) in consequence of fear, etc. (bhīti-ādi-yogataḥ). If it’d be argued that (tatra…cet) it is the essential nature of falseness (mithyā-svarūpam), (then) such (īdṛśām) a truth (of them) (satyatā) will be established --i.e. explained-- (sthāpyā) subsequently (agre).
Thus (evam), how (yathā) that (sā) Śiva-nature (śiva-rūpatā) (That is) ‘the State of being Formless’ (nīrūpatā), ‘Joy’ (nirvṛtiḥ), and (vā) the condition of ‘being connected with (His) threefold Śakti-s’ (śakti-tritaya-yogitā) (which) always (nityam) rest (saṃsthitam) as the State of Consciousness (sacittvam) in all (sarveṣu) the beings (bhāveṣu), are (also) to be explained (kathanīyam). || 44-47 ||
एवं सर्वपदार्थानां समैव शिवता स्थिता ।
परापरादिभेदोऽत्र श्रद्दधानैरुदाहृतः ॥४८॥
Evaṃ sarvapadārthānāṃ samaiva śivatā sthitā |
Parāparādibhedo'tra śraddadhānairudāhṛtaḥ || 48 ||
So (evam), only (eva) the same (samā) Śiva-nature (śivatā) rests (sthitā) in all the objects (of the world) (sarva-padārthānām). In this respect (atra), the different phases of ‘parāpara’, etc. (parā-apara-ādi-bhedaḥ) are declared (udāhṛtaḥ) by (those who) believe in them (śradda-dhānaiḥ). || 48 ||
एवं भेदात्मकं नित्यं शिवतत्त्वमनन्तकम् ।
तथा तस्य व्यवस्थानान्नानारूपेऽपि सत्यता ॥४९॥
Evaṃ bhedātmakaṃ nityaṃ śivatattvamanantakam |
Tathā tasya vyavasthānānnānārūpe'pi satyatā || 49 ||
Hence (evam), the Śivatattva (śiva-tattvam) is eternal (nityam) (, and It is) endless (anantakam) (and It is) the (Essential) Nature --i.e. Source-- of differences (bheda-ātmakam); therefore (tathā), due to Its --i.e. Śivatattva’s-- (tasya) continuance (vyavasthānāt), (His) Reality (satyatā) (exists) even (api) in different forms (nānā-rūpe). || 49 ||
