Śivastotrāvalī
Garlands of the Hymns to Śiva
श्रीउत्पलदेवाचार्यविरचिता ।
Śrīutpaladevācāryaviracitā |
Written (viracitā) by the Venerable (śrī) teaceher, Utpaladeva (utpala-deva-ācārya)
Chapter one
Bhaktivilāsaḥ
Shining Forth of Devotion
ॐ न ध्यायतो न जपतः स्याद्यस्याविधिपूर्वकम् ।
एवमेव शिवाभासस्तं नुमो भक्तिशालिनम् ॥१/१॥
Oṃ na dhyāyato na japataḥ syādyasyāvidhipūrvakam |
Evameva śivābhāsastaṃ numo bhaktiśālinam || 1/1 ||
We praise (numaḥ) that (tam) (devotee who) is furnished with devotion (bhakti-śālinam), (and) in whom (yasya) the Splendour of Śiva (śiva-ābhāsaḥ) takes place (syāt) just (evam…eva) without (na…na) meditation (dhyāyataḥ) or repetition (japataḥ) contrary to the rules (avidhi-pūrvakam). || 1/1 ||
आत्मा मम भवद्भक्तिसुधापानयुवापि सन् ।
लोकयात्रारजोरागात्पलितैरिव धूसरः ॥१/२॥
Ātmā mama bhavadbhaktisudhāpānayuvāpi san |
Lokayātrārajorāgātpalitairiva dhūsaraḥ || 1/2 ||
My (mama) Self (ātmā) is (san) young by drinking the Nectar of being Devoted to You (bhavat-bhakti-sudhā-pāna-yuvā), but (api) (becomes) grey (dhūsaraḥ) by old age (palitaiḥ…iva), due to the attachment to the darkness of worldly existence (loka-yātrā-rajaḥ-rāgāt). || 1/2 ||
लब्धत्वत्संपदां भक्तिमतां त्वत्पुरवासिनाम् ।
सञ्चारो लोकमार्गेऽपि स्यात्तयैव विजृम्भया ॥१/३॥
Labdhatvatsaṃpadāṃ bhaktimatāṃ tvatpuravāsinām |
Sañcāro lokamārge'pi syāttayaiva vijṛmbhayā || 1/3 ||
For those (who are) accompanied by devotion (bhaktimatām) (and) dwell in Your Kingdom (tvat-puravāsinām) (and) are possessed of Your Attainment (labdha-tvat-saṃpadām), even (api) the course (sañcāraḥ) of worldly existence (loka-mārge) takes place (syāt) merely (iva) through the (tayā) Blossoming (of Consciousness) (vijṛmbhayā). || 1/3 ||
साक्षाद्भवन्मये नाथ सर्वस्मिन्भुवनान्तरे ।
किं न भक्तिमतां क्षेत्रं मन्त्रः क्वैषां न सिद्ध्यति ॥१/४॥
Sākṣādbhavanmaye nātha sarvasminbhuvanāntare |
Kiṃ na bhaktimatāṃ kṣetraṃ mantraḥ kvaiṣāṃ na siddhyati || 1/4 ||
Oh Lord (nātha)! What (kim) is not (na) a holy place (kṣetram) for (such) devotees (bhaktimatām) where (kva) their (eṣām) mantra (mantraḥ) would not be (na) successful (siddhyati) in (this) whole (sarvasmin) world (bhuvana-antare) (which) consists of You, directly in front of one’s eyes (sākṣāt-bhavan-maye)? || 1/4 ||
जयन्ति भक्तिपीयूषरसासववरोन्मदाः ।
अद्वितीया अपि सदा त्वद्द्वितीया अपि प्रभो ॥१/५॥
Jayanti bhaktipīyūṣarasāsavavaronmadāḥ |
Advitīyā api sadā tvaddvitīyā api prabho || 1/5 ||
Supreme (jayanti) are (those, who) are intoxicated by the wish of pressing the Juice of the Nectar of Devotion (bhakti-pīyūṣa-rasā-sava-vara-unmadāḥ). (They are) unique (advitīyāḥ) and always (sadā) (reside) in Your Company (tvat-dvitīyāḥ…api), Oh Lord (prabho)! || 1/5 ||
अनन्तानन्दसिन्धोस्ते नाथ तत्त्वं विदन्ति ते ।
तादृशा एव ये सान्द्रभक्त्यानन्दरसाप्लुताः ॥१/६॥
Anantānandasindhoste nātha tattvaṃ vidanti te |
Tādṛśā eva ye sāndrabhaktyānandarasāplutāḥ || 1/6 ||
Oh Lord (nātha)! Only (eva) such (devotees) are those (te) who (ye) -being overflowed with the Taste of Bliss (ānanda-rasa-āplutāḥ)- know (vidanti) the Reality (tattvam) of Your (te) Ocean of Infinite Bliss (ananta-ānanda-sindhoḥ) through intense Devotion (sāndra-bhaktyā). || 1/6 ||
त्वमेवात्मेश सर्वस्य सर्वश्चात्मनि रागवान् ।
इति स्वभावसिद्धां त्वद्भक्तिं जानञ्जयेज्जनः ॥१/७॥
Tvamevātmeśa sarvasya sarvaścātmani rāgavān |
Iti svabhāvasiddhāṃ tvadbhaktiṃ jānañjayejjanaḥ || 1/7 ||
Oh Lord (īśa)! Only (eva) You are (tvam) the Self (ātmā) of everyone (sarvasya) and (ca) everyone (sarvaḥ) is passionate (rāgavān) about (his own) Self (ātmani). So (iti), someone (janaḥ) (who) understands (this) (jānan) achieves (jayet) Devotion to You (tvat-bhaktim) (, which) is attained through one’s own Essential Nature (sva-bhāva-siddhām). || 1/7 ||
नाथ वेद्यक्षये केन न दृश्योऽस्येककः स्थितः ।
वेद्यवेदकसंक्षोभेप्यसि भक्तैः सुदर्शनः ॥१/८॥
Nātha vedyakṣaye kena na dṛśyo'syekakaḥ sthitaḥ |
Vedyavedakasaṃkṣobhepyasi bhaktaiḥ sudarśanaḥ || 1/8 ||
Oh Lord (nātha)! How is it (kena) that in the destruction of objects (vedya-kṣaye) You are (asi) not (na) visible (dṛśyaḥ), but (api) in the agitation of subject and object --i.e. in worldly existence-- (vedya-vedaka-saṃkṣobhe) You (asi) stand (sthitaḥ) as a Single (Reality) (ekakaḥ), easily seen (sudarśanaḥ) by devotee-s (bhaktaiḥ)? || 1/8 ||
अनन्तानन्दसरसी देवी प्रियतमा यथा ।
अवियुक्तास्ति ते तद्वदेका त्वद्भक्तिरस्तु मे ॥१/९॥
Anantānandasarasī devī priyatamā yathā |
Aviyuktāsti te tadvadekā tvadbhaktirastu me || 1/9 ||
Just as (yathā) Devī --i.e. the Goddess-- (devī), the Lake of Endless Bliss (ananta-ānanda-sarasī) is the most beloved (to You) (priya-tamā) (, as) She is (asti) never separated (aviyuktā) from You (te), in the same way (tadvat), let (astu) my (me) Devotion to You (tvat-bhaktiḥ) be like Her (ekā). || 1/9 ||
सर्व एव भवल्लाभहेतुर्भक्तिमतां विभो ।
संविन्मार्गोऽ यमाह्लाददुःखमोहैस्त्रिधा स्थितः ॥१/१०॥
Sarva eva bhavallābhaheturbhaktimatāṃ vibho |
Saṃvinmārgo' yamāhlādaduḥkhamohaistridhā sthitaḥ || 1/10 ||
Oh Lord (vibho)! For Your devotees (bhaktimatām), truly (eva) everything (sarvaḥ) is the cause of attaining You (bhavat-lābha-hetuḥ), (as) this (ayam) Path of Consciousness (saṃvit-mārgaḥ) stands firmly (sthitaḥ) in the three (tridhā) (conditions of) joy, pain and illusion (āhlāda-duḥkha-mohaiḥ). || 1/10 ||
भवद्भक्त्यमृतास्वादाद्बोधस्य स्यात्परापि या ।
दशा सा मां प्रति स्वामिन्नासवस्येव शुक्तता ॥१/११॥
Bhavadbhaktyamṛtāsvādādbodhasya syātparāpi yā |
Daśā sā māṃ prati svāminnāsavasyeva śuktatā || 1/11 ||
Oh Owner of all (svāmin)! That (sā) Condition (daśā) of Consciousness (bodhasya) which (yā) (comes forth) from tasting the Nectar of being devoted to You (bhavat-bhakti-amṛta-asvādāt) may be (syāt) Supreme (parā), but (api) it is like (iva) the sourness (śuktatā) of wine (āsavasya) to (prati) me --i.e. without Devotion-- (mām). || 1/11 ||
भवद्भक्तिमहाविद्या येषामभ्यासमागता ।
विद्याविद्योभयस्यापिता एते तत्त्ववेदिनः ॥१/१२॥
Bhavadbhaktimahāvidyā yeṣāmabhyāsamāgatā |
Vidyāvidyobhayasyāpitā ete tattvavedinaḥ || 1/12 ||
Whose (yeṣām) Great Wisdom of ‘being Devoted to You’ (bhavat-bhakti-mahā-vidyā) comes (āgatā) from practice --i.e. actual experience-- (abhyāsam) are those (ete) (who) (tāḥ) truly know the reality of both Knowledge and ignorance (vidyā-avidya-ubhayasya…api…tattva-vedinaḥ). || 1/12 ||
आमूलाद्वाग्लता सेयं क्रमविस्फारशालिनी ।
त्वद्भक्तिसुधया सिक्ता तद्रसाढ्यफलास्तु मे ॥१/१३॥
Āmūlādvāglatā seyaṃ kramavisphāraśālinī |
Tvadbhaktisudhayā siktā tadrasāḍhyaphalāstu me || 1/13 ||
Let (astu) this (iyam) creeper of Speech (vāk-latā), (which) rises from the Source (āmūlāt) (while being) furnished with the blooming of ’sequence’ --i.e. as the manifestation of the world-- (krama-visphāra-śālinī) be the (sā) fruit, (which is) abounding in the Nectar of That --i.e. Devotion-- (tat-rasāḍhya-phalā) to me (me) (, when it is) sprinkled (siktā) with the Nectar of being Devoted to You --i.e. let the Sequence of Speech from vaikharī to parā be soaked in Devotion in my case-- (tvat-bhakti-sudhayā). || 1/13 ||
शिवो भूत्वा यजेतेति भक्तो भूत्वेति कथ्यते ।
त्वमेव हि वपुः सारं भक्तैरद्वयशोधितम् ॥१/१४॥
Śivo bhūtvā yajeteti bhakto bhūtveti kathyate |
Tvameva hi vapuḥ sāraṃ bhaktairadvayaśodhitam || 1/14 ||
It is said (kathyate) that (iti…iti) “ (One) should worship (yajeta) (Śiva) after becoming (bhūtvā) Śiva” (śivaḥ), (but this really means: “One should worship Śiva) after becoming (bhūtvā) a devotee (of Śiva) (bhaktaḥ)”. You are (tvam…eva) truly (hi) (this) Wonderful (vapuḥ) Essence (sāram), purified by non-duality (advaya-śodhitam) through (and for Your) Devotees (bhaktaiḥ). || 1/14 ||
भक्तानां भवदद्वैतसिद्ध्यै का नोपपत्तयः ।
तदसिद्ध्यै निकृष्टानां कानि नावरणानि वा ॥१/१५॥
Bhaktānāṃ bhavadadvaitasiddhyai kā nopapattayaḥ |
Tadasiddhyai nikṛṣṭānāṃ kāni nāvaraṇāni vā || 1/15 ||
What (kāḥ) is not (na) the cause (upa-pattayaḥ) for the realization (bhavat-advaita-siddhyai) of Your non-duality (bhavat-advaita-siddhyai) for (Your) devotees (bhaktānām)? And (vā) what (kāni) is not (na) an obstacle (āvaraṇāni) in (their) imperfect realization of that (tat-asiddhyai) for the vile --i.e. the non-devotees-- (nikṛṣṭānām)? || 1/15 ||
कदाचित्क्वापि लभ्योऽसि योगेनेतीश वञ्चना ।
अन्यथा सर्वकक्ष्यासु भासि भक्तिमतां कथम् ॥१/१६॥
Kadācitkvāpi labhyo'si yogenetīśa vañcanā |
Anyathā sarvakakṣyāsu bhāsi bhaktimatāṃ katham || 1/16 ||
Oh Lord (īśa)! Sometimes (kadācit) in a certain place (kvāpi) You are (asi) “attained by Yoga” (labhyaḥ…yogena…iti), (but) it is a waste of time (vañcanā). On the contrary (anyathā), how (katham) (is it possible that) You shine (bhāsi) (even) in every dry blade of grass (sarva-kakṣyāsu) for devotee-s (bhaktimatām)? || 1/16 ||
प्रत्याहाराद्यसंस्पृष्टो विशेषो’ स्ति महानयम् ।
योगिभ्यो भक्तिभाजां यद्व्युत्थानेऽपि समाहिताः ॥१/१७॥
Pratyāhārādyasaṃspṛṣṭo viśeṣo’ sti mahānayam |
Yogibhyo bhaktibhājāṃ yadvyutthāne'pi samāhitāḥ || 1/17 ||
The difference (viśeṣaḥ) between yogī-s (yogibhyaḥ) and devotee-s (bhaktibhājām) is the (asti) Great Path (mahānayam), which is touched through pratyāhāra or restriction of one’s senses, etc. (in the case of yogī-s) (prati-āhāra-ādya-saṃspṛṣṭaḥ), (but the devotees of the Lord) are intent upon (Him) --i.e. they unite all these particular methods as the Great Path in the form of realization-- (samāhitāḥ) even (api) in vyutthāna or worldly course of life (vyutthāne). || 1/17 ||
न योगो न तपो नार्चाक्रमः कोऽपि प्रणीयते ।
अमाये शिवमार्गेऽस्मिन्भक्तिरेका प्रशस्यते ॥१/१८॥
Na yogo na tapo nārcākramaḥ ko'pi praṇīyate |
Amāye śivamārge'sminbhaktirekā praśasyate || 1/18 ||
No (na) yoga --i.e. meditation, etc.-- (yogaḥ), no (na) austerity (tapaḥ), no (na) any kind (kaḥ…api) of process of worship (arcā-kramaḥ) lead to (anywhere) (praṇīyate) in that (asmin) Path of Śiva --i.e. in the Supreme State of Śakti, as Kṣemarājaḥ puts it in his commentary-- (śiva-mārge), (which) is free of delusion (amāye), (as) only (ekā) Bhakti or Devotion (bhaktiḥ) has excellence (there) (praśasyate). || 1/18 ||
सर्वतो विलसद्भक्तितेजोध्वस्तावृतेर्मम ।
प्रत्यक्षसर्वभावस्य चिन्तानामापि नश्यतु ॥१/१९॥
Sarvato vilasadbhaktitejodhvastāvṛtermama |
Pratyakṣasarvabhāvasya cintānāmāpi naśyatu || 1/19 ||
The Splendour of Devotion (bhakti-tejaḥ) radiates (vilasat) everywhere (sarvataḥ) because limitation is destroyed (dhvasta-āvṛteḥ), (and such a Devotion) may liberate (naśyatu) (me) even from my anxious thoughts about (mama…cintānām…api) (the duality) of all the objects in front of my eyes (pratyakṣa-sarva-bhāvasya). || 1/19 ||
शिव इत्येकशब्दस्य जिह्वाग्रे तिष्ठतः सदा ।
समस्तविषयास्वादो भक्तेष्वेवास्ति कोप्यहो ॥१/२०॥
Śiva ityekaśabdasya jihvāgre tiṣṭhataḥ sadā |
Samastaviṣayāsvādo bhakteṣvevāsti kopyaho || 1/20 ||
Ah (aho)! When the mere word (eka-śabdasya): “Śiva” (śivaḥ…iti) remains (tiṣṭhataḥ) at the tip of the tongue (jihvāgre) uninterruptedly (sadā) only (eva) in Devotees (bhakteṣu), the mysterious (kaḥ…api) Taste of the union of all the objects (samasta-viṣaya-āsvādaḥ) exists (asti). || 1/20 ||
शान्तकल्लोलशीताच्छस्वादुभक्तिसुधाम्बुधौ ।
अलौकिकरसास्वादे सुस्थैः को नाम गण्यते ॥१/२१॥
Śāntakallolaśītācchasvādubhaktisudhāmbudhau |
Alaukikarasāsvāde susthaiḥ ko nāma gaṇyate || 1/21 ||
In the Taste of the Juice of the Uncommon --i.e. of the Spirit-- (alaukika-rasa-āsvāde) (that is) the Ocean of the Nectar of Sweet (and) Transparent Devotion (which) is cooled down (when) waves are appeased (śānta-kallola-śītā-accha-svādu-bhakti-sudhā-ambudhau), what would (kaḥ) really (nāma) to be counted --i.e. to be searched for?-- (gaṇyate) by (those who are truly) Happy (susthaiḥ)? || 1/21 ||
मादृशैः किं न चर्व्येत भवद्भक्तिमहौषधिः ।
तादृशी भगवन्यस्या मोक्षाख्योऽनन्तरो रसः ॥१/२२॥
Mādṛśaiḥ kiṃ na carvyeta bhavadbhaktimahauṣadhiḥ |
Tādṛśī bhagavanyasyā mokṣākhyo'nantaro rasaḥ || 1/22 ||
Oh Lord (bhagavan)! Why (kim) those who are like me --i.e. other yogins-- (mādṛśaiḥ) do not (na) taste (carvyeta) such (tādṛśī) a very efficacious medicinal plant of (the condition of) ’being Devoted to You’ (bhavat-bhakti-mahā-oṣadhiḥ), of which (yasyāḥ) Continuous (anantaraḥ) Taste (rasaḥ) is called’ Mokṣa’ or’ Liberation’ (mokṣa-ākhyaḥ)? || 1/22 ||
ता एव परमर्थ्यन्ते सम्पदः सद्भिरीश याः ।
त्वद्भक्तिरससम्भोगविस्रम्भपरिपोषिकाः ॥१/२३॥
Tā eva paramarthyante sampadaḥ sadbhirīśa yāḥ |
Tvadbhaktirasasambhogavisrambhaparipoṣikāḥ || 1/23 ||
Oh Lord (īśa)! Only (eva) that (tāḥ) prosperity (sampadaḥ) is desired (paramarthyante) by real ones (sadbhiḥ) which (yāḥ) nourishes the Affection for the Enjoyment of the Taste of ’being Devoted to You’ (tvat-bhakti-rasa-sambhoga-visrambha-paripoṣikāḥ). || 1/23 ||
भवद्भक्तिसुधासारस्तैः किमप्युपलक्षितः ।
ये न रागादि पङ्के’स्मिमँल्लिप्यन्ते पतिता अपि ॥१/२४॥
Bhavadbhaktisudhāsārastaiḥ kimapyupalakṣitaḥ |
Ye na rāgādi paṅke’smim̐llipyante patitā api || 1/24 ||
The Essence of the Nectar of ’being Devoted to You’ (bhavat-bhakti-sudhā-sāraḥ) is rather (kim…api) perceived (upalakṣitaḥ) by those (taiḥ) who are (ye) though (api) fallen (patitā) into this (asmin) mud of rāga or attachment, etc. (rāga-ādi-paṅke), (but they) do not (na) get smeared (by it) (lipyante). || 1/24 ||
अणिमादिषु मोक्षान्तेष्वङ्गेष्वेव फलाभिधा ।
भवद्भक्तेर्विपक्वाया लताया एव केषुचित् ॥१/२५॥
Aṇimādiṣu mokṣānteṣvaṅgeṣveva phalābhidhā |
Bhavadbhaktervipakvāyā latāyā eva keṣucit || 1/25 ||
In all the yogic powers beginning with aṇimā or minuteness (aṇiman-ādiṣu), in the conclusion of Mokṣa or Liberation (mokṣa-anteṣu), and even (eva) in all the limbs of yoga --i.e. āsanam, etc.-- (aṅgeṣu) (or) anywhere else (keṣucit), the ’Fruit’ (phala-abhidhā) only (eva) comes from the perfect (vipakvāyāḥ) (state of) the Creeper (latāyāḥ) of ‘being Devoted to You’ (bhavat-bhakteḥ). || 1/25 ||
चित्रं निसर्गतो नाथ दुःखबीजमिदं मनः ।
त्वद्भक्तिरससंसिक्तं निःश्रेयसमहाफलम् ॥१/२६॥
Citraṃ nisargato nātha duḥkhabījamidaṃ manaḥ |
Tvadbhaktirasasaṃsiktaṃ niḥśreyasamahāphalam || 1/26 ||
Oh Lord (nātha)! It is wonderful (citram) (that) this (idam) mind (manaḥ) produces pain or sadness (duḥkha-bījam) by nature (nisargataḥ), (but when) it is watered by the Nectar of ‘being Devoted to You’ (tvat-bhakti-rasa-saṃsiktam), (it becomes) the Great Fruit of Happiness (niḥśreyasa-mahā-phalam). || 1/26 ||
Chapter two
Sarvātmaparibhāvanam
Curiosity about the Self of everyone
अग्नीषोमरविब्रह्मविष्णुस्थावरजङ्गम
स्वरूप बहुरूपाय नमः संविन्मयाय ते ॥२/१॥
agnīṣomaravibrahmaviṣṇusthāvarajaṅgama
svarūpa bahurūpāya namaḥ saṃvinmayāya te || 2/1 ||
Oh Essential Nature (sva-rūpa)!, inanimate and animate, fire --i.e. subject--, moon --i.e. object-- (and) the sun --i.e. cognition--, Viṣṇu and Brahmā, the maintainer and the creator (of the world)! (agnī-ṣoma-ravi-brahma-viṣṇu-sthāvara-jaṅgama) (You are) composed of Consciousness (saṃvid-mayāya), and (You are) the formation of the many --i.e. You are the multitude of formations of one’s own Essential Nature-- (bahu-rūpāya). Salutation (namaḥ) to You (te)! || 2/1 ||
विश्वेन्धनमहाक्षारानुलेपशुचिवर्चसे
महानलाय भवते विश्वैकहविषे नमः ॥२/२॥
viśvendhanamahākṣārānulepaśucivarcase
mahānalāya bhavate viśvaikahaviṣe namaḥ || 2/2 ||
Salutation (namaḥ) (to You) Lord (bhavate)!, oh Great Fire --i.e. Supreme Subject-- (mahā-analāya), The Brilliance of the Splendour (of Consciousness which) is anointed with the ashes (of the Great Fire which) kindles the universe (viśva-indhana-mahā-ākṣāra-anulepa-śuci-varcase)! (This way You are) the only oblation in the world --i.e. the duality of the universe becomes sacrificed in Your Great Fire of Supreme Consciousness-- (viśva-eka-haviṣe). || 2/2 ||
परमामृतसान्द्राय शीतलाय शिवाग्नये
कस्मैचिद्विश्वसंप्लोषविषमाय नमो’ स्तु ते ॥२/३॥
paramāmṛtasāndrāya śītalāya śivāgnaye
kasmaicidviśvasaṃploṣaviṣamāya namo’ stu te || 2/3 ||
Let there be (astu) Salutation (namaḥ) to You (te) Who are the inconceivable Mass of Supreme Nectar (parama-amṛta-sāndrāya…kasmaicid), the Fire of Śiva (śiva-agnaye) (, which is) Cold (śīta-lāya) (, as) It burns the pain of the universe --i.e. the doubts of mind forming duality-- (viśva-saṃploṣa-viṣamāya). || 2/3 ||
महादेवाय रुद्राय शङ्कराय शिवाय ते
महेश्वरायापि नमः कस्मैचिन्मन्त्रमूर्तये ॥२/४॥
mahādevāya rudrāya śaṅkarāya śivāya te
maheśvarāyāpi namaḥ kasmaicinmantramūrtaye || 2/4 ||
Salutation (namaḥ) to You (te) oh Indescribable (kasmaicid), (Who are) Mahādeva (mahā-devāya), Rudra (rudrāya), Śaṅkara (śaṅkarāya), Śiva (śivāya), and even (api) Maheśvara (maha-īśvarāya), the Embodiment of Mantra --i.e. I Am-- (mantra-mūrtaye). || 2/4 ||
नमो निकृत्तनिःशेषत्रैलोक्यविगलद्वसा-
वसेकविषमायापि मङ्गलाय शिवाग्नये ॥२/५॥
namo nikṛttaniḥśeṣatrailokyavigaladvasā-
vasekaviṣamāyāpi maṅgalāya śivāgnaye || 2/5 ||
Salutation (namaḥ) to the Auspicious (maṅgalāya) Fire of Śiva --i.e. Supreme Consciousness-- (śiva-agnaye) (that) also (api) burns the remained impressions --lit. the dripping of bone-marrow-- of all the three worlds --i.e. jāgrat, svapna and suṣupti-- (which remain and still dripping after the three worlds are) destroyed (nikṛtta-niḥśeṣa-trailokya-vigalad-vasā-vaseka-viṣamāya). || 2/5 ||
समस्तलक्षनायोग एव यस्योपलक्षणम्
तस्मै नमो’ स्तु देवाय कस्मैचिदपि शम्भवे ॥२/६॥
samastalakṣanāyoga eva yasyopalakṣaṇam
tasmai namo’ stu devāya kasmaicidapi śambhave || 2/6 ||
Let there be (astu) Salutation (namaḥ) to That (tasmai) Indescribable (kasmaicid…api) God (devāya) (called) Śambhu (śambhave), Whose (yasya) (real) observation --i.e. Realization-- (upalakṣaṇam) is nothing but (eva) (when) all qualities are United --i.e. He is not this or that, but all the possible qualities as a whole; therefore, He is everything without qualities-- (samasta-lakṣanā-yogaḥ). || 2/6 ||
वेदागमविरुद्धाय वेदागमविधायिने
वेदागमसतत्त्वाय गुह्याय स्वामिने नमः ॥२/७॥
vedāgamaviruddhāya vedāgamavidhāyine
vedāgamasatattvāya guhyāya svāmine namaḥ || 2/7 ||
Salutation (namaḥ) to the Owner (of all Who) (svāmine) is Hidden (guhyāya) as the Reality of all the Veda-s and Āgama-s (veda-āgama-satattvāya) Who is beyond --i.e. the opposite of-- them (veda-āgama-viruddhāya) (although Who) created them (veda-āgama-vidhāyine). || 2/7 ||
संसारैकनिमित्ताय संसारैकविरोधिने
नमः सम्साररूपाय निःसंसाराय शम्भवे ॥२/८॥
saṃsāraikanimittāya saṃsāraikavirodhine
namaḥ samsārarūpāya niḥsaṃsārāya śambhave || 2/8 ||
Salutation (namaḥ) to Śambhu (śambhave), (Who) is the Solitary cause of saṃsāra (saṃsāra-eka-nimittāya), (but) also the Solitary Destroyer of saṃsāra (saṃsāra-eka-virodhine), (and also) the appearance of saṃsāra (samsāra-rūpāya), without being with that saṃsāra --i.e. there is no saṃsāra in real sense in His case-- (niḥsaṃsārāya). || 2/8 ||
मूलाय मध्यायाग्राय मूलमध्याग्रमूर्तये
क्षीणाग्रमध्यमूलाय नमः पूर्णाय शम्भवे ॥२/९॥
mūlāya madhyāyāgrāya mūlamadhyāgramūrtaye
kṣīṇāgramadhyamūlāya namaḥ pūrṇāya śambhave || 2/9 ||
Salutation (namaḥ) to Śambhu (śambhave), (Who is) the root (mūlāya), the middle (madhyāya) and the summit (agrāya). (He is) the embodiment of the root, the middle and the summit --i.e. aparā, parāparā and parā-- (mūla-madhya-agra-mūrtaye), (but He is) Full (pūrṇāya), (as in Him, the formations called) the root, the middle and the summit are vanished (kṣīṇa-agra-madhya-mūlāya). || 2/9 ||
नमः सुकृतसंभरविपाकः सकृदप्यसौ
यस्य नामग्रहस्तस्मै दुर्लभाय शिवाय ते ॥२/१०॥
namaḥ sukṛtasaṃbharavipākaḥ sakṛdapyasau
yasya nāmagrahastasmai durlabhāya śivāya te || 2/10 ||
Salutation (namaḥ) to You (te) (oh) Śiva (śivāya) Who (tasmai) is difficult to attain (durlabhāya)! Whose (yasya) Name when mentioned --i.e. pronounced properly-- (nāma-grahaḥ…asau) just once --i.e. suddenly-- (sakṛt…api), the ripening of all accumulated merits (takes place) (sukṛta-saṃbhara-vipākaḥ). || 2/10 ||
Notes:
Mentioning His Name is nothing but Realization of His Reality.
नमश्चराचराकारपरेतनिचयैः सदा
क्रीडते तुभ्यमेकस्मै चिन्मयाय कपालिने ॥२/११॥
namaścarācarākāraparetanicayaiḥ sadā
krīḍate tubhyamekasmai cinmayāya kapāline || 2/11 ||
Salutation (namaḥ) to This (tubhyam…ekasmai) Kapālin --i.e. the Skull holder, Śiva-- (kapāline) composed of Consciousness (cit-mayāya), (Who is) always (sadā) playing (krīḍate) with the multitude of dead bodies appearing as the world --lit. moving and non-moving-- (cara-acara-ākāra-pareta-nicayaiḥ). || 2/11 ||
मायाविने विशुद्धाय गुह्याय प्रकटात्मने
सूक्ष्माय विश्वरूपाय नमश्चित्राय शम्भवे ॥२/१२॥
māyāvine viśuddhāya guhyāya prakaṭātmane
sūkṣmāya viśvarūpāya namaścitrāya śambhave || 2/12 ||
Salutation (namaḥ) to Śambhu (śambhave) (, Who) is the subtle (sūkṣmāya) (and) manifold (citrāya) appearance of the world (viśva-rūpāya), (Whose) Nature is Evident (prakaṭa-ātmane), (but also) hidden (guhyāya), illusory (māyāvine), (but also) Pure (viśuddhāya). || 2/12 ||
ब्रह्मेन्द्रविष्णुनिर्व्यूढजगत्संहारकेलये
आश्चर्यकरणीयाय नमस्ते सर्वशक्तये ॥२/१३॥
brahmendraviṣṇunirvyūḍhajagatsaṃhārakelaye
āścaryakaraṇīyāya namaste sarvaśaktaye || 2/13 ||
Salutation (namaḥ) to You (oh Śiva, Whose) (te) activity is wonderful (āścarya-karaṇīyāya), (Who possesses) All Powers --i.e. all the Śakti-s-- (sarva-śaktaye), (so He) plays the dissolution of the world created by Brahmā, Indra (and) Viṣṇu (brahma-indra-viṣṇu-nirvyūḍha-jagat-saṃhāra-kelaye). || 2/13 ||
तटेष्वेव परिभ्रान्तैः लब्धास्तास्ता विभूतयः
यस्य तस्मै नमस्तुभ्यमगाधहरसिन्धवे ॥२/१४॥
taṭeṣveva paribhrāntaiḥ labdhāstāstā vibhūtayaḥ
yasya tasmai namastubhyamagādhaharasindhave || 2/14 ||
Salutation (namaḥ) to You (tubhyam) (oh) Unlimited Ocean of Hara --i.e. Śiva-- (agādha-hara-sindhave…tasmai), of which (yasya) mere (eva) banks (taṭeṣu) when wandered (paribhrāntaiḥ), many (tāḥ…tāḥ) powers --i.e. siddhi-s-- (vibhūtayaḥ) are attained --i.e. because of the lack of Realizing the Ocean Itself-- (labdhāḥ). || 2/14 ||
मायामयजगत्सान्द्रपङ्कमध्याधिवासिने
अलेपाय नमः शम्भुशतपत्राय शोभिने ॥२/१५॥
māyāmayajagatsāndrapaṅkamadhyādhivāsine
alepāya namaḥ śambhuśatapatrāya śobhine || 2/15 ||
Salutation (namaḥ) to the Pure (alepāya) and Brilliant (śobhine) Hundred-Petal Lotus of Śambhu (śambhu-śata-patrāya) settled in the Center of the thick mud of the universe made of māyā --i.e. in the Center of duality-- (māyā-maya-jagat-sāndra-paṅka-madhya-adhi-vāsine). || 2/15 ||
मङ्गलाय पवित्राय निधये भूषणात्मने
प्रियाय परमार्थाय सर्वोत्कृष्टाय ते नमः ॥२/१६॥
maṅgalāya pavitrāya nidhaye bhūṣaṇātmane
priyāya paramārthāya sarvotkṛṣṭāya te namaḥ || 2/16 ||
Salutation (namaḥ) to You (te) (oh) Dear (priyāya) Supreme Ocean of Reality (nidhaye…parama-arthāya)! (that is) the Most Excellent (sarva-utkṛṣṭāya). (You are the) Auscpicious (maṅgalāya) Act of Purification (pavitrāya) decorated with Ornaments (bhūṣaṇa-ātmane)! || 2/16 ||
नमः सततबद्धाय नित्यनिर्मुक्तिभागिने
बन्धमोक्षविहीनाय कस्मै चिदपि शम्भवे ॥२/१७॥
namaḥ satatabaddhāya nityanirmuktibhāgine
bandhamokṣavihīnāya kasmai cidapi śambhave || 2/17 ||
Salutation (namaḥ) to the indescribable (kasmaicid…api) Śambhu (śambhave) (Who is) devoid of bondage and liberation (bandha-mokṣa-vihīnāya), (and) though always bound (satata-baddhāya), (also) always enjoying Liberation (nitya-nirmukti-bhāgine). || 2/17 ||
उपहासैकसारे’ स्मिन्नेतावति जगत्त्रये
तुभ्यमेवाद्वितीयाय नमो नित्यसुखासिने ॥२/१८॥
upahāsaikasāre’ sminnetāvati jagattraye
tubhyamevādvitīyāya namo nityasukhāsine || 2/18 ||
Salutation (namaḥ) only (eva) to (Śiva Who is) (tubhyam) always Happy (nitya-sukhāsine) alone --i.e. He is unique-- (advitīyāya) in this (etāvati) threefold world (jagat-traye) (of which) sole essence is derision (upahāsa-eka-sāre…asmin). || 2/18 ||
दक्षिणाचारसाराय वामाचाराभिलाषिणे
सर्वाचाराय शर्वाय निराचाराय ते नमः ॥२/१९॥
dakṣiṇācārasārāya vāmācārābhilāṣiṇe
sarvācārāya śarvāya nirācārāya te namaḥ || 2/19 ||
Salutation (namaḥ) to You (te) (oh) Śarva --i.e. Śiva-- (śarvāya)! (Who is) the Essence of Dakṣiṇācāra (dakṣiṇa-ācāra-sārāya) and desirous of Vāmācāra (vāmā-ācāra-abhilāṣiṇe), (but Who is) all the ācāra-s --i.e. Tantric practices-- (sarva-ācārāya), (and in real sense) devoid of all practices (nirācārāya). || 2/19 ||
यथा तथापि यः पूज्यो यत्र तत्रापि यो’ र्चितः
यो’ पि वा सो’ पि वा यो’ सौ देवस्तस्मै नमो’ स्तु ते ॥२/२०॥
yathā tathāpi yaḥ pūjyo yatra tatrāpi yo’ rcitaḥ
yo’ pi vā so’ pi vā yo’ sau devastasmai namo’ stu te || 2/20 ||
Let there be (astu) Salutation (namaḥ) to You (te) oh God (tasmai…devaḥ)! (Who is) to be worshiped and adored everywhere in many ways --i.e. the Lord can be worshiped anywhere with any method, because His Real Adoration is Resting in one’s own Self (yathā…tathā…api…yaḥ…pūjyaḥ…yatra…tatra…api…yaḥ…arcitaḥ…yaḥ…api…vā…saḥ…api…vā…yaḥ…asau). || 2/20 ||
मुमुक्षुजनसेव्याय सर्वसन्तापहारिणे
नमो विततलावण्यवाराय वरदाय ते ॥२/२१॥
mumukṣujanasevyāya sarvasantāpahāriṇe
namo vitatalāvaṇyavārāya varadāya te || 2/21 ||
Salutation (namaḥ) to You (oh Śiva! Who is) (te) to be worshiped or served by those who are mumukṣu-s or seeking Liberation (mumukṣu-jana-sevyāya), and (Who) removes all the heats (of saṃsāra) (sarva-santāpa-hāriṇe). (You are) the Treasure of Expanded Beauty (vitata-lāvaṇya-vārāya), (and You) grant boons (varadāya)! || 2/21 ||
सदा निरन्तरानन्दरसनिर्भरिताखिल-
त्रिलोकाय नमस्तुभ्यं स्वामिने नित्यपर्वणे ॥२/२२॥
sadā nirantarānandarasanirbharitākhila-
trilokāya namastubhyaṃ svāmine nityaparvaṇe || 2/22 ||
(Let there be) Salutation (namaḥ) to You (tubhyam) always (sadā), (oh) the whole threefold --i.e. His any threefold aspect-- (Reality of Lord Śiva That is) filled with the Juice of the Constant Nectar of Spiritual Bliss (nirantara-ānanda-rasa-nirbharita-akhila-trilokāya)! (You are) the Owner (of everything, Whose) (svāmine) celebration is constant (nitya-parvaṇe). || 2/22 ||
सुखप्रधानसंवेद्यसम्भोगैर्भजते च यत्
त्वामेव तस्मै घोराय शक्तिवृन्दाय ते नमः ॥२/२३॥
sukhapradhānasaṃvedyasambhogairbhajate ca yat
tvāmeva tasmai ghorāya śaktivṛndāya te namaḥ || 2/23 ||
And (ca) Salutation (namaḥ) to You (te…tasmai) oh fearful (ghorāya) Swarm of the Śakti-s (śakti-vṛndāya), Which (yat) takes Delight (bhajate) only (eva) in You --i.e. Śiva-- (tvām) by enjoying the best and most beautiful subtle objects --i.e. They offer Themselves to Śiva by manifesting and enjoying the most enjoyable things which give Him Delight-- (sukha-pradhāna-saṃvedya-sambhogaiḥ). || 2/23 ||
मुनीनामप्यविज्ञेयं भक्तिसम्बन्धचेष्टिताः
आलिङ्गन्त्यपि यं तस्मै कस्मैचिद्भवते नमः ॥२/२४॥
munīnāmapyavijñeyaṃ bhaktisambandhaceṣṭitāḥ
āliṅgantyapi yaṃ tasmai kasmaicidbhavate namaḥ || 2/24 ||
Salutation (namaḥ) to (tasmai) the Indescribable (kasmaicid) Lord (bhavate), (Who) is indiscernible (avijñeyam) even (api) for sages (who are not real Devotees of the Lord) (munīnām), but (api) Whom (yam) (those who are) motivated by their (pure) attachment to (their) Devotion (to You) (bhakti-sambandha-ceṣṭitāḥ) Embrace (āliṅganti). || 2/24 ||
Notes:
Sages here are those who have vast knowledge of theory and practice but are not real Devotees of the Lord as they are attached to knowledge but not Him as He is.
परमामृतकोशाय परमामृतराशये
सर्वपारम्यपारम्यप्राप्याय भवते नमः ॥२/२५॥
paramāmṛtakośāya paramāmṛtarāśaye
sarvapāramyapāramyaprāpyāya bhavate namaḥ || 2/25 ||
Salutation (namaḥ) to the Lord (bhavate) (Who is) the Mass of Supreme Nectar (parama-amṛta-rāśaye), (and) the Vessel of Supreme Nectar (parama-amṛta-kośāya), (and Who is) to be Attained by the Most Supreme State (sarva-pāramya-pāramya-prāpyāya). || 2/25 ||
महामन्त्रमयं नौमि रूपं ते स्वच्छशीतलम्
अपूर्वमोदसुभगं परामृतरसोल्वणम् ॥२/२६॥
mahāmantramayaṃ naumi rūpaṃ te svacchaśītalam
apūrvamodasubhagaṃ parāmṛtarasolvaṇam || 2/26 ||
I adore (naumi) Your (te) Nature (rūpam) composed of the Great Mantra (mahā-mantra-mayam), (Which Nature) is Transparent and Calm (svaccha-śītalam), Blessed by Unprecedented Delight (apūrva-moda-subhagam), (and) furnished with the Juice of Supreme Nectar (para-amṛta-rasa-ulvaṇam). || 2/26 ||
स्वातन्त्र्यामृतपूर्णत्वदैक्यख्यातिमहापटे
चित्रं नास्त्येव यत्रेश तन्नौमि तव शासनम् ॥२/२७॥
svātantryāmṛtapūrṇatvadaikyakhyātimahāpaṭe
citraṃ nāstyeva yatreśa tannaumi tava śāsanam || 2/27 ||
Oh Lord (īśa)! On Your Great Canvas where (there is only) the Perception of Your Oneness (composed) of the Fullness of the Nectar of (Your) Freedom or Self-dependency (svātantrya-amṛta-pūrṇa-tvad-aikya-khyāti-mahā-paṭe…yatra) (… There,) there is nothing painted (citram) at all --i.e. It is Empty or Thoughtless Supreme Consciousness-- (na…asti…eva). I adore (naumi) such (tat) (Empty) Doctrine (śāsanam) of You (tava)! || 2/27 ||
सर्वाशङ्काशनिं सर्वालक्ष्मीकालानलं तथा
सर्वामङ्गल्यकल्पान्तं मार्गं माहेश्वरं नुमः ॥२/२८॥
sarvāśaṅkāśaniṃ sarvālakṣmīkālānalaṃ tathā
sarvāmaṅgalyakalpāntaṃ mārgaṃ māheśvaraṃ numaḥ || 2/28 ||
We adore (numaḥ) the Path (mārgam) of Maheśvara or the Great Lord (māhā-īśvaram) (which Path is) the Thunderbolt (which) destroys all doubts (sarva-āśaṅka-aśanim), (and) the Fire (which) burns all distress (sarvā-alakṣmī-kāla-analam), (and) therefore (tathā) the Dissolution of all inauspiciousness --i.e. this Path is His Power, Śakti-- (sarva-amaṅgalya-kalpa-antam). || 2/28 ||
जय देव नमो नमो’ स्तु ते सकलं विश्वमिदं तवाश्रितम्
जगतां परमेश्वरो भवान्परमेकः शरणागतो’ स्मि ते ॥२/२९॥
jaya deva namo namo’ stu te sakalaṃ viśvamidaṃ tavāśritam
jagatāṃ parameśvaro bhavānparamekaḥ śaraṇāgato’ smi te || 2/29 ||
Let there be (astu) Salutation (namaḥ…namaḥ) to You oh God (deva)! Victory (jaya) to You (te)! This (idam) whole (sakalam) universe (viśvam) is resting (āśritam) in You (tava)! Oh! (You are) the Glorious (bhavān) Supreme Lord (parama-īśvaraḥ) of all the living beings or all the worlds (jagatām); hence (param), I (asmi) alone (ekaḥ) take refuge (śaraṇa-āgataḥ) in You (te)! || 2/29 ||
Chapter Three
Praṇayaprasādaḥ
Longing for Favour
सदसत्त्वेन भावानां युक्ता या द्वितयी गतिः
तामुल्लङ्घ्य तृतीयस्मै नमश्चित्राय शम्भवे ॥३/१॥
sadasattvena bhāvānāṃ yuktā yā dvitayī gatiḥ
tāmullaṅghya tṛtīyasmai namaścitrāya śambhave || 3/1 ||
After transcending (ullaṅghya) the (tām) twofold (dvitayī) activity (of manifestation) (gatiḥ) which (yā) is connected with (yuktā) ’being’ and’ ‘non-being’ (sat-asattvena) of entities (bhāvānā) (, I) salute (namaḥ) the Wonderful (citrāya) Śambhu (śambhave), the Third One (tṛtīyasmai), (Who is) that. || 3/1 ||
आसुरर्षिजनादस्मिन्नस्वतन्त्रे जगत्त्रये
स्वतन्त्रास्ते स्वतन्त्रस्य ये तवैवानुजीविनः ॥३/२॥
āsurarṣijanādasminnasvatantre jagattraye
svatantrāste svatantrasya ye tavaivānujīvinaḥ || 3/2 ||
In this (asmin) threefold world (jagat-traye) (that is) dependent (on its perceiver) (asvatantre), all the beings (are dependent) from the gods to the wise (āsura-ṛṣi-janāt), (since merely) Your (Devotees) (te) are free (svatantrāḥ), who are (ye) dependent (anujīvinaḥ) only (eva) on Your (tava) Freedom (svatantrasya). || 3/2 ||
अशेषविश्वखचितभवद्वपुरनुस्मृतिः
येषां भवरुजामेकं भेषजं ते सुखासिनः ॥३/३॥
aśeṣaviśvakhacitabhavadvapuranusmṛtiḥ
yeṣāṃ bhavarujāmekaṃ bheṣajaṃ te sukhāsinaḥ || 3/3 ||
The unique (ekam) medicine (bheṣajam) (which) cures the (disease called) saṃsāra (by) eliminating (it) (bhavarujām) (shines) for (those) who (yeṣām) remember Your Glory with which the whole universe is inlaid (aśeṣa-viśva-khacita-bhavat-vapur-anusmṛtiḥ), (as only) they (te) become happy (sukha-āsinaḥ). || 3/3 ||
सितातपत्रं यस्येन्दुः स्वप्रभापरिपूरितः
चामरं स्वर्धुनीस्रोतः स एकः परमेश्वरः ॥३/४॥
sitātapatraṃ yasyenduḥ svaprabhāparipūritaḥ
cāmaraṃ svardhunīsrotaḥ sa ekaḥ parameśvaraḥ || 3/4 ||
Whose (yasya) white umbrella --i.e. which belongs only to royals-- (sita-ātapatram) is the Moon (induḥ) full of one’s own Splendour (of Existence) (sva-prabhā-paripūritaḥ), and (whose cooling) fan (camaram) is the celestial river (svar-dhunī-srotaḥ), is (saḥ) the only one (ekaḥ) Supreme Lord (parama-īśvaraḥ). || 3/4 ||
प्रकाशां शीतलामेकां शुद्धां शशिकलामिव
दृशं वितर मे नाथ कामप्यमृतवाहिनीम् ॥३/५॥
prakāśāṃ śītalāmekāṃ śuddhāṃ śaśikalāmiva
dṛśaṃ vitara me nātha kāmapyamṛtavāhinīm || 3/5 ||
Oh Lord (nātha)! Please bestow (vitara) me (me) (that) unique (ekām) Light (prakāśām) of (Unlimited) Perception (dṛśam) (which is) pure (śuddhām) (and) cooling (śītalām) like (iva) the Moon (śaśi-kalām), (as It is) flowing as Extraordinary (kām…api) Divine Nectar (amṛta-vāhinīm). || 3/5 ||
त्वच्चिदानन्दजलधेश्च्युताः संवित्तिविप्रुषः
इमाः कथं मे भगवन्नामृतास्वादसुन्दराः ॥३/६॥
tvaccidānandajaladheścyutāḥ saṃvittivipruṣaḥ
imāḥ kathaṃ me bhagavannāmṛtāsvādasundarāḥ || 3/6 ||
The drops of perception (saṃvitti-vipruṣaḥ) fall --i.e. come-- (cyutāḥ) from the Ocean (composed) of the Bliss of Your Consciousness (tvat-cit-ānanda-jala-dheḥ). Why (katham) they (imāḥ) are not (na) beautified with the Taste of (Divine) Nectar (amṛta-āsvāda-sundarāḥ) (then) in my case (me), oh Lord (bhagavan)? || 3/6 ||
त्वयि रागरसे नाथ न मग्नं हृदयं प्रभो
येषामहृदया एव ते’ वज्ञास्पदमीदृशाः ॥३/७॥
tvayi rāgarase nātha na magnaṃ hṛdayaṃ prabho
yeṣāmahṛdayā eva te’ vajñāspadamīdṛśāḥ || 3/7 ||
Oh Lord (prabho), my Shelter (nātha)! Whose (yeṣām) heart --i.e. intellect-- (hṛdayam) is not (na) submerged (magnam) into You (tvayi) when the Nectar of Devotion (flashes forth in them) (rāga-rase) have no heart (ahṛdayā) at all (eva). Such (people) (te…īdṛśāḥ) sit on ’ (the throne of) disrespect (for the Lord)’ (avajñā-āspadam). || 3/7 ||
प्रभुणा भवता यस्य जातं हृदयमेलनम्
प्राभवीणां विभूतीनां परमेकः स भाजनम् ॥३/८॥
prabhuṇā bhavatā yasya jātaṃ hṛdayamelanam
prābhavīṇāṃ vibhūtīnāṃ paramekaḥ sa bhājanam || 3/8 ||
In whom (yasya) the Union with the Heart (hṛdaya-melanam) is born (jātam) through the Auspicious (bhavatā) Lord (prabhuṇā), is (saḥ) the only (ekaḥ) Supreme (param) Receptacle (bhājanam) of (His) Powerful (prābhavīṇām) Glory --i.e. the Joy of Oneness with Him-- (vibhūtīnām). || 3/8 ||
हर्षाणामथ शोकानां सर्वेषां प्लावकः समम्
भवद्ध्यानामृतापूरो निम्नानिम्नभुवामिव ॥३/९॥
harṣāṇāmatha śokānāṃ sarveṣāṃ plāvakaḥ samam
bhavaddhyānāmṛtāpūro nimnānimnabhuvāmiva || 3/9 ||
Therefore (atha), the’ (Divine) Nectar of meditating on You’ (bhavat-dhyāna-amṛta-āpūraḥ) floods --i.e. transcends-- all (sarveṣām) joys (harṣāṇām) (and) sorrows (śokānām) like (iva) a stream (plāvakaḥ) (which) equally (samam) floods hills and valleys (nimna-aṇimna-bhuvām). || 3/9 ||
केव न स्याद्दशा तेषां सुखसम्भारनिर्भरा
येषामात्माधिकेनेश न क्वापि विरहस्त्वया ॥३/१०॥
keva na syāddaśā teṣāṃ sukhasambhāranirbharā
yeṣāmātmādhikeneśa na kvāpi virahastvayā || 3/10 ||
Oh Lord (īśa)! Those (teṣām) whose (yeṣām) life is always (kā…iva…na…syāt…daśā) abounding in Joy --i.e. in the Joy of Consciousness-- (sukha-sambhāra-nirbharā) because their (Real) Self is more important (for them than their limited identity with body, etc.) (ātmā-adhikena), are never (na…kvāpi) separated (virahaḥ) from You (tvayā)! || 3/10 ||
गर्जामि बत नृत्यामि पूर्णा मम मनोरथाः
स्वामी ममैष घटितो यत्त्वमत्यन्तरोचनः ॥३/११॥
garjāmi bata nṛtyāmi pūrṇā mama manorathāḥ
svāmī mamaiṣa ghaṭito yattvamatyantarocanaḥ || 3/11 ||
The desires of my heart (mama…manas-rathāḥ) are satisfied (pūrṇāḥ), (and) oh (bata) I’m roaring --i.e. I’m giving rise to universal dissolution-- (garjāmi) (and) dancing --i.e. I’m rejoicing-- (now) (nṛtyāmi) (, as) You are (tvam) my (mama) Lord (svāmī…eṣaḥ), Who (yat) appeared (ghaṭitaḥ) (as) Infinite Light (atyanta-rocanaḥ). || 3/11 ||
नान्यद्वेद्यं क्रिया यत्र नान्यो योगो विदा च यत्
ज्ञानं स्यात्किं तु विश्वैकपूर्णं चित्त्वं विजृम्भते ॥३/१२॥
nānyadvedyaṃ kriyā yatra nānyo yogo vidā ca yat
jñānaṃ syātkiṃ tu viśvaikapūrṇaṃ cittvaṃ vijṛmbhate || 3/12 ||
Where (yatra) (there is) nothing (na) to be known (vedyam) anymore (anyat…anyaḥ), no perception (vidā), no yoga (yogaḥ), and (ca) no (na) activity (kriyā); that (kim…tu) is actually (called) (syāt) Jñāna or (Spiritual) Knowledge (jñānam…yat) (; and there,) the State of Consciousness (cittvam) blossoms (vijṛmbhate) (as) the perfect sacrifice of the universe (viśva-eka-pūrṇam). || 3/12 ||
दुर्जयानामनन्तानाम् दुःखानां सहसैव ते
हस्तात्पलायिता येषां वाचि शश्वच्छिवध्वनिः ॥३/१३॥
durjayānāmanantānām duḥkhānāṃ sahasaiva te
hastātpalāyitā yeṣāṃ vāci śaśvacchivadhvaniḥ || 3/13 ||
The forceful (destruction) (sahasā…eva) of infinite (anantānām) sorrows (duḥkhānām) (that otherwise are) impossible to overcome (durjayānām) (takes place for those) whose (yeṣām) verbal expressions (vāci) are the Voice of Śiva (śiva-dhvaniḥ) rolling perpetually (śaśvat) from Your (te) tongue (hastāt…palāyitā). || 3/13 ||
उत्तमः पुरुषो’ न्यो’ स्ति युष्मच्छेषविशेषितः
त्वं महापुरुषस्त्वेको निःशेषपुरुषाश्रयः ॥३/१४॥
uttamaḥ puruṣo’ nyo’ sti yuṣmaccheṣaviśeṣitaḥ
tvaṃ mahāpuruṣastveko niḥśeṣapuruṣāśrayaḥ || 3/14 ||
There is ’uttamapuruṣa’ or the ’First Grammatical Person’ (uttamaḥ…puruṣaḥ) as ’I’, then (anyaḥ) exists (asti) the separation of ’yuṣmad’ or the ’Second Grammatical Person ’as’ you’ (and finallyas)’ he, she’ --i.e. the Third Grammatical Person-- (yuṣmad-śeṣa-viśeṣitaḥ). But (tu) You (tvam) are the Mahāpuruṣa or the Great Being (mahā-puruṣaḥ), (Who) is only One (ekaḥ), the Perfect Resting Place of all the puruṣa-s or grammatical persons (niḥśeṣa-puruṣa-āśrayaḥ). || 3/14 ||
जयन्ति ते जगद्वन्द्या दासास्ते जगतां विभो
संसारार्णव एवैष येषां क्रीडामहासरः ॥३/१५॥
jayanti te jagadvandyā dāsāste jagatāṃ vibho
saṃsārārṇava evaiṣa yeṣāṃ krīḍāmahāsaraḥ || 3/15 ||
Oh Lord (vibho)! Those (te) (who are) your (te) servants (dāsāḥ…jagatām) are praised by the world (jagat-vandyāḥ) (as) they are supreme (jayanti). For them (yeṣām), this (eṣaḥ) ocean of saṃsāra (saṃsāra-arṇavaḥ…eva) is a great pond of play (krīḍā-mahā-saraḥ). || 3/15 ||
आसतां तावदन्यानि दैन्यानीह भवज्जुषाम्
त्वमेव प्रकटीभूया इत्यनेनैव लज्ज्यते ॥३/१६॥
āsatāṃ tāvadanyāni dainyānīha bhavajjuṣām
tvameva prakaṭībhūyā ityanenaiva lajjyate || 3/16 ||
Let there be (āsatām) all (anyāni) the miseries (dainyāni) here --i.e. in this world-- (iha) for those who are devoted to You (bhavat-juṣām) while (tāvad) You (tvam…eva) shine clearly (for them) (prakaṭī-bhūyā), (as such miseries) dissolve (lajjyate) only by means of that --i.e. by Your Presence-- (iti…anena…eva). || 3/16 ||
मत्परं नास्ति तत्रापि जापको’ स्मि तदैक्यतः
तत्त्वेन जप इत्यक्षमालया दिशसि क्वचित् ॥३/१७॥
matparaṃ nāsti tatrāpi jāpako’ smi tadaikyataḥ
tattvena japa ityakṣamālayā diśasi kvacit || 3/17 ||
“There is no (na…asti) other Being than Myself (mad-param), and (tatra…api) because I am one with You (tat-aikyataḥ), I am the one (asmi) (who) performs japa (jāpakaḥ)”. In real sense (tattvena), this is (iti) japa (japaḥ) (what) You teach (diśasi) all the time (kvacit) through (the usage) of rosarya (kṣa-mālayā). || 3/17 ||
सतो’ वश्यं परमसत्सच्च तस्मात्परं प्रभो
त्वं चासतः सतश्चान्यस्तेनासि सदसन्मयः ॥३/१८॥
sato’ vaśyaṃ paramasatsacca tasmātparaṃ prabho
tvaṃ cāsataḥ sataścānyastenāsi sadasanmayaḥ || 3/18 ||
Asat or non-existence (asat) is inevitably (avaśyam) different (param) from sat or existence (sataḥ), and (ca) sat (sat) is different (param) from that --i.e. from asat-- (tasmāt), oh Lord (prabho)! And (ca) You (tvam) are different (anyaḥ) from sat (sataḥ) and (also) (ca) from asat (asataḥ), (as You) are (tena…asi) composed of both (sat-asat-mayaḥ). || 3/18 ||
सहस्रसूर्यकिरणाधिकशुद्धप्रकाशवान्
अपि त्वं सर्वभुवनव्यापको’ पि न दृश्यसे ॥३/१९॥
sahasrasūryakiraṇādhikaśuddhaprakāśavān
api tvaṃ sarvabhuvanavyāpako’ pi na dṛśyase || 3/19 ||
Though (api) You are (tvam) Shining Purely as the Aboundance of the Rays of thousand Suns (sahasra-sūrya-kiraṇa-adhika-śuddha-prakāśavān), and though (api) (You) pervade the whole world (sarva-bhuvana-vyāpakaḥ), (You are still) invisible (na…dṛśyase). || 3/19 ||
जडे जगति चिद्रूपः किल वेद्ये’ पि वेदकः
विभुर्मिते च येनासि तेन सर्वोत्तमो भवान् ॥३/२०॥
jaḍe jagati cidrūpaḥ kila vedye’ pi vedakaḥ
vibhurmite ca yenāsi tena sarvottamo bhavān || 3/20 ||
In (this) unconscious (jaḍe) world (jagati), You are (asi) the Form of Consciousness (cit-rūpaḥ…kila); and (api) among knowable objects (vedye) (You are the) Knower (vedakaḥ). In limitation (mite), (You are) the All-pervading (vibhuḥ) Lord (bhavān); therefore (yena…tena…ca), (You are) the Best of all (sarva-uttamaḥ). || 3/20 ||
अलमाक्रन्दितैरन्यैरियदेव पुरः प्रभोः
तीव्रं विरौमि यन्नाथ मुह्याम्येवं विदन्नपि ॥३/२१॥
alamākranditairanyairiyadeva puraḥ prabhoḥ
tīvraṃ viraumi yannātha muhyāmyevaṃ vidannapi || 3/21 ||
“Enough (alam) of more (anyaiḥ) cryings (ākranditaiḥ)”! I lament (viraumi) intensely (tīvram) before (puraḥ) the Lord (prabhoḥ) this way (iyat…eva)! (Because), Oh Lord (nātha)!, I have knowledge (vidan…yat), but (api) I am still deluded (muhyāmi). || 3/21 ||
Chapter Fourth
Surasodbalaḥ
The Powerful Rising of the Juice (of Devotion)
चपलमसि यदपि मानस तत्रापि श्लाघ्यसे यतो भजसे
शरणानामपि शरणं त्रिभुवनगुरुमम्बिकाकान्तम् ॥४/१॥
capalamasi yadapi mānasa tatrāpi ślāghyase yato bhajase
śaraṇānāmapi śaraṇaṃ tribhuvanagurumambikākāntam || 4/1 ||
Though (yadapi…tatra…api) you are (asi) flickering (capalam) oh mind (mānasa)!, (you) rejoice (ślāghyase) when (yataḥ) (you) attain (bhajase) the shelter (śaraṇam) of all the shelters (śaraṇānām…api), the Guru of the three worlds (tribhuvana-gurum), the Beloved of Ambikā --i.e. of the Supreme Śakti-- (ambikā-kāntam). || 4/1 ||
उल्लङ्घ्य विविधदैवतसोपानक्रममुपेयशिवचरणान्
आश्रित्याप्यधरतरां भूमिं नाद्यापि चित्रमुज्झामि ॥४/२॥
ullaṅghya vividhadaivatasopānakramamupeyaśivacaraṇān
āśrityāpyadharatarāṃ bhūmiṃ nādyāpi citramujjhāmi || 4/2 ||
After transcending (ullaṅghya) the succession of the stairs (composed of) various deities (vividha-daivata-sopāna-kramam), (and) even (api) after taking shelter (āśritya) at the Feet of Śiva (That is) to be striven after --i.e. by samāveśa-- (upeya-śiva-caraṇān), I cannot (na…adyāpi) reject (ujjhāmi) the manifoldness (citram) of the lowest (adhara-tarām) plane (characterized by duality of the bodies all around) (bhūmim). || 4/2 ||
प्रकटय निजम् अध्वानं स्थगयतराम् अखिललोकचरितानि
यावद्भवामि भगवंस्तव सपदि सदोदितो दासः ॥४/३॥
prakaṭaya nijam adhvānaṃ sthagayatarām akhilalokacaritāni
yāvadbhavāmi bhagavaṃstava sapadi sadodito dāsaḥ || 4/3 ||
Oh Lord ( bhagavan)! Make clear ( prakaṭaya) my (nijam) path (to You) (adhvānam) (, and) conceal (sthagaya-tarām) all worldy activities (akhila-loka-caritāni), then (yāvat) I (can) become ( bhavāmi) Your ( tava) eternal (sadā-uditaḥ) servant (dāsaḥ) in an instant (sapadi). || 4/3 ||
शिव शिव शम्भो शङ्कर शरणागतवत्सलाशु कुरु करुणाम्
तव चरणकमलयुगलस्मरणपरस्य हि सम्पदो’ दूरे ॥४/४॥
śiva śiva śambho śaṅkara śaraṇāgatavatsalāśu kuru karuṇām
tava caraṇakamalayugalasmaraṇaparasya hi sampado’ dūre || 4/4 ||
Oh Śiva (śiva…śiva), oh Śambhu (śambho), oh Śaṅkara (śaṅkara), oh Śaraṇāgatavatsala --i.e. Who is fond of those who seek refuge in Him-- (śaraṇa-āgata-vatsala)! Please bestow (kuru) Your (tava) Grace (karuṇām) quickly (āśu) to those who are devoted to remembering (Your) Lotus Feet (caraṇa-kamala-yugala-smaraṇa-parasya), so (hi) Success --i.e. samāveśa-- (sampadaḥ) is not far (from them) (adūre). || 4/4 ||
तावकाङ्घ्रिकमलासनलीना ये यथारुचि जगद्रचयन्ति
ते विरिञ्चिमधिकारमलेनालिप्तमस्ववशमीश हसन्ति ॥४/५॥
tāvakāṅghrikamalāsanalīnā ye yathāruci jagadracayanti
te viriñcimadhikāramalenāliptamasvavaśamīśa hasanti || 4/5 ||
(Those) who (ye) sit on the Seat (made of) the Lotus of Your Feet (tāvaka-aṅghri-kamala-āsana-līnāḥ), produce (racayanti) the world (jagad) according to their taste (without being dependent on it) (yathāruci). Oh Lord (īśa)! They (te) laugh (hasanti) at Brahmā --i.e. the creator-- (viriñcim) (who is) besmeared (āliptam) with the impurity of individualistic creation (adhikāra-malena) (on which he is) dependent (asvavaśam). || 4/5 ||
त्वत्प्रकाशवपुषो न विभिन्नं किंचन प्रभवति प्रतिभातुम्
तत्सदैव भगवन्परिलब्धो’ सीश्वर प्रकृतितो’ पि विदूरः ॥४/६॥
tvatprakāśavapuṣo na vibhinnaṃ kiṃcana prabhavati pratibhātum
tatsadaiva bhagavanparilabdho’ sīśvara prakṛtito’ pi
vidūraḥ || 4/6 ||
Oh Bhagavān (bhagavan)! The Glory of Your Light (tvat-prakāśa-vapuṣaḥ) is not (na) different (from what You create, so) (vibhinnam) anything (kimcana…tat) (can) appear (pratibhātum) (and) exist (prabhavati) constantly (because of this fact) (sadā…eva). (Therefore) Oh Lord (īśvara)! (, You) are (asi) attained (by Your Devotees) (pari-labdhaḥ) even if (You) are far away from prakṛti --i.e. you are always attained even if You are invisible, because You exist as all the objects of perception-- (prakṛtitaḥ…api…vidūraḥ). || 4/6 ||
पादपङ्कजरसं तव केचिद्भेदपर्युषितवृत्तिमुपेताः
केचनापि रसयन्ति तु सध्यो भातमक्षतवपुर्द्वयशून्यम् ॥४/७॥
pādapaṅkajarasaṃ tava kecidbhedaparyuṣitavṛttimupetāḥ
kecanāpi rasayanti tu sadhyo
bhātamakṣatavapurdvayaśūnyam || 4/7 ||
Some (kecit) (drink) the Nectar of Your Lotus Feet (pāda-paṅkaja-rasam…tava), (but they) obtain (upetāḥ) (only) the flow of sour duality (because they don’t drink It constantly) (bheda-paryuṣita-vṛttim); while (tu) others (kecana…api) Taste (It) (rasayanti), (and It) immediately (sadhyaḥ) shines (bhātam) (as) Constant Reality (akṣata-vapuḥ) devoid of duality (dvaya-śūnyam). || 4/7 ||
नाथ विद्युदिव भाति विभा ते या कदाचन ममामृतदिग्धा
सा यदि स्थिरतरैव भवेत्तत्पूजितो’ सि विधिवत्किमुतान्यत् ॥४/८॥
nātha vidyudiva bhāti vibhā te yā kadācana mamāmṛtadigdhā
sā yadi sthirataraiva bhavettatpūjito’ si
vidhivatkimutānyat || 4/8 ||
Oh Lord (nātha)! Your (te) Splendour (vibhā) appears (bhāti…yā) to me (mama) Full of Nectar (amṛta-digdhā) (but only) in a flash (vidyut…iva) momentarily (kadācana). If (yadi) It (sā) would remain with more stability --i.e. longer-- (sthiratarā…iva…bhavet), (then I could) worship You --lit. in that case You would be worshiped-- (tat-pūjitaḥ…asi) according to the rules (vidhi-vat). How could it be otherwise (kim-uta…anyat)? || 4/8 ||
सर्वमस्यपरमस्ति न किंचिद्वस्त्ववस्तु यदि वेति महत्या
प्रज्ञया व्यवसितो’ त्र यथैव त्वं तथैव भव सुप्रकटो मे ॥४/९॥
sarvamasyaparamasti na kiṃcidvastvavastu yadi veti mahatyā
prajñayā vyavasito’ tra yathaiva tvaṃ tathaiva bhava suprakaṭo
me || 4/9 ||
“You are (asi) everything (sarvam), (and) nothing (na…kiṃcid) exists (asti) but (You) (aparam) be it ’real’ (vastu) or (yadi…vā) ’unreal’ (avastu)”. By (this) (iti) Great (mahatyā) Wisdom (prajñayā), in whatever form (yathā…iva) You (tvam) appear or remain (vyavasitaḥ) here (in this world) (atra), (only) You clearly shine (bhava…suprakaṭaḥ) to me (me) in that form (tathā…eva). || 4/9 ||
स्वेच्छयैव भगवन्निजमार्गे कारितः पदमहं प्रभुनैव
तत्कथं जनवदेव चरामि त्वत्पदोचितमवैमि न किंचित् ॥४/१०॥
svecchayaiva bhagavannijamārge kāritaḥ padamahaṃ prabhunaiva
tatkathaṃ janavadeva carāmi tvatpadocitamavaimi na
kiṃcit || 4/10 ||
Oh Lord (bhagavan)! I attained (kāritaḥ…aham) rest (padam) in one’s Path (of Self-awareness) (nija-mārge) only (eva) by You (prabhunā) only (eva) through (Your Power of) Freedom (svecchayā). So why (tat-katham) am I (still) roaming (carāmi) (in this world) merely (eva) like an ordinary person (jana-vat) (and) I attain (avaimi) nothing (na…kiṃcit) (which is) delighted in (Your) Lotus Feet (tvat-pada-ucitam)? --i.e. “why I cannot attain samāveśa?” as Kṣemarāja says in his commentary-- || 4/10 ||
कोऽ पि देव हृदि तेषु तावको जृम्भते सुभगभाव उत्तमः
त्वत्कथाम्बुदनिनादचातका येन तेऽ पि सुभगीकृताश्चिरम् ॥४/११॥
ko' pi deva hṛdi teṣu tāvako jṛmbhate subhagabhāva uttamaḥ
tvatkathāmbudaninādacātakā yena te' pi
subhagīkṛtāściram || 4/11 ||
Oh God (deva)! By means (yena) of Kathā or Explanation of Your (Greatness) (tvat-kathā), Your (tāvakaḥ) Indescribable (kaḥ…api) (and) Most Supreme (uttamaḥ) Glory (subhaga-bhāvaḥ) opens up (jṛmbhate) also (api) in the heart (hṛdi) of (those who are) like cātaka birds crying for water from the clouds --i.e. from the Sky-- (ambuda-nināda-cātakāḥ), (so) they (teṣu) (will be) (te) filled with Glory --i.e. Samāveśa-- (subhagī-kṛtāḥ) after some time (if they are like the cātaka bird) (ciram). || 4/11 ||
Notes:
The cātaka bird (clamator jacobinus) drinks only rainwater from the sky, but not from the ground.
त्वज्जुषां त्वयि कयापि लीलया राग एष परिपोषमागतः
यद्वियोगभुवि सङ्कथा तथा संस्मृतिः फलति संगमोत्सवम् ॥४/१२॥
tvajjuṣāṃ tvayi kayāpi līlayā rāga eṣa paripoṣamāgataḥ
yadviyogabhuvi saṅkathā tathā saṃsmṛtiḥ phalati
saṃgamotsavam || 4/12 ||
In the case of your Devotees (tvat-juṣām), this (eṣaḥ) ’desire’ (of ‘being Devoted to You’) (rāgaḥ) attains (āgataḥ) full-growth (paripoṣam) in You (tvayi) with indescribable (kayā…api) ease (līlayā), (which) blossoms (phalati) as the Joy of Union (saṃgama-utsavam) on the disunited plane --i.e. in vyutthāna-- (yat-viyoga-bhuvi) when (tathā) the Kathā-s or descriptions (of the Lord) (saṅkathā) are remembered --i.e. when such Devotees hear about the Glory of the Lord-- (saṃsmṛtiḥ). || 4/12 ||
यो विचित्ररससेकवर्धितः शङ्करेति शतशोऽप्युदीरितः
शब्द आविशति तिर्यगाशयेष्वप्ययं नवनवप्रयोजनः ॥४/१३॥
yo vicitrarasasekavardhitaḥ śaṅkareti śataśo'pyudīritaḥ
śabda āviśati tiryagāśayeṣvapyayaṃ navanavaprayojanaḥ || 4/13 ||
Who (yaḥ) is filled with the emission of Wonderful Joy (vicitra-rasa-seka-vardhitaḥ) (when) uttering (udīritaḥ) the (word) “Śaṅkara” (iti…śaṅkara) hundred times (śataśaḥ…api), this (ayam) sound --i.e. “Śaṅkara”-- (śabdaḥ) (itself) penetrates (āviśati) even (api) into the hearts of the paśu-s or limited beings --lit. whose hearts or intellect exists on the level of animals-- (tirya-ga-āśayeṣu) giving ever new opportunities (to understand It’s real meaning) (nava-nava-prayojanaḥ). || 4/13 ||
ते जयन्ति मुखमण्डले भ्रमनस्ति येषु नियतं शिवध्वनिः
यः शाशीव प्रसृतो’ मृताशयात्स्वादु संस्रवति चामृतं परम् ॥४/१४॥
te jayanti mukhamaṇḍale bhramanasti yeṣu niyataṃ śivadhvaniḥ
yaḥ śāśīva prasṛto’ mṛtāśayātsvādu saṃsravati cāmṛtaṃ
param || 4/14 ||
Supreme (jayanti) are those (te) in whose (yeṣu) mouths (mukha-maṇḍale) the Voice of Śiva (śiva-dhvaniḥ) is constantly (niyatam) arising (bhraman…asti); Which (Voice) (yaḥ) is like the (cooling) Moon (śāśī…iva) coming forth (prasṛtaḥ) from the Abode of Nectar (amṛtāśayāt) and (ca) flows (saṃsravati) as the Supreme (param) and Sweet (svādu) Juice (of Consciousness) (amṛtam). || 4/14 ||
परिसमाप्तमिवोग्रमिदं जगद्विगलितो’ विरलो मनसो मलः
तदपि नास्ति भवत्पुरार्गलकवाटविघट्टनमण्वपि ॥४/१५॥
parisamāptamivogramidaṃ jagadvigalito’ viralo manaso malaḥ
tadapi nāsti bhavatpurārgalakavāṭavighaṭṭanamaṇvapi || 4/15 ||
This (idam) fierce --i.e. dualistic-- (ugram) world (jagat) is over (parisamāptam…iva), the incessant (aviralaḥ) impurity (malaḥ) (of my) heart (manasaḥ) is melted away (vigalitaḥ), but the (tat…api) door of Your Kingdom does not open even a crack (bhavat-pura-ārgala-kavāṭa-vighaṭṭanam…na…asti…aṇu…api). || 4/15 ||
सततफुल्लभवन्मुखपङ्कजोदरविलोकनलालसचेतसः
किमपि तत्कुरु नाथ मनागिव स्फुरसि येन ममाभिमुखस्थितिः ॥४/१६॥
satataphullabhavanmukhapaṅkajodaravilokanalālasacetasaḥ
kimapi tatkuru nātha manāgiva sphurasi yena
mamābhimukhasthitiḥ || 4/16 ||
My (mama) mind is desirous to see the Abyss of Your constantly blooming Face --i.e. of Śakti-- (satata-phulla-bhavan-mukha-paṅkaja-udara-vilokana-lālasa-cetasaḥ). Please do (kuru) that (tat) for me (which is) nothing (for You) (kim…api…manāk…iva) oh Lord (nātha)!, then (yena) (You will) shine (sphurasi) to me directly (abhimukha-sthitiḥ). || 4/16 ||
त्वदविभेदमतेरपरं नु किं सुखमिहास्ति विभूतिरथापरा
तदिह तावकदासजनस्य किं कुपथमेति मनः परिहृत्य ताम् ॥४/१७॥
tvadavibhedamateraparaṃ nu kiṃ sukhamihāsti vibhūtirathāparā
tadiha tāvakadāsajanasya kiṃ kupathameti manaḥ parihṛtya
tām || 4/17 ||
What (kim) joy (sukham) is truly greater (aparam…nu) here (iha) than understanding Your Non-duality (tvat-avibheda-mateḥ), or (athā) what glory (would) be greater (asti…vibhūtiḥ…aparā)? Why (kim) the mind (manaḥ) of Your Devotees (tāvaka-dāsa-janasya…kim) goes towards (eti) worldly pleasure --lit. evil paths of vyutthāna-- (tad…kupatham) after abandoning (such) Glory (of Your non-duality) (parihṛtya…tām)? || 4/17 ||
क्षणमपीह न तावकदासतां प्रति भवेयमहं किल भाजनम्
भवदभेदरसासवमादरादविरतं रसयेयमहं न चेत् ॥४/१८॥
kṣaṇamapīha na tāvakadāsatāṃ prati bhaveyamahaṃ kila bhājanam
bhavadabhedarasāsavamādarādavirataṃ rasayeyamahaṃ na
cet || 4/18 ||
Without (cet) tasting the continuous Nectar-juice of Your non-duality with respect (bhavat-abheda-rasāsavam…ādarāt…aviratam…rasayeyam…aham…kila…bhājanam) just for a moment (kṣaṇam…api…iha), I (aham) would not (na) be (bhaveyam) Your slave (tāvaka-dāsatām…prati…na). || 4/18 ||
न किल पश्यति सत्यमयं जनस्तव वपुर्द्वयदृष्टिमलीमसः
तदपि सर्वविदाश्रितवत्सलः किमिदमारटितं न शृणोषि मे ॥४/१९॥
na kila paśyati satyamayaṃ janastava vapurdvayadṛṣṭimalīmasaḥ
tadapi sarvavidāśritavatsalaḥ kimidamāraṭitaṃ na śṛṇoṣi
me || 4/19 ||
These (ayam) worldly people (janaḥ) have the impurity of dualistic viewpoint (dvaya-dṛṣṭi-malī-masaḥ), (so they) cannot see (na…kila…paśyati) Your (tava) Glory (vapuḥ) (and) Truth (satyam), but (tat…api) (You) know everything (sarva-vit), (and You are) fond of those who take shelter in (You…then) (āśrita-vatsalaḥ) why (kim) don’t (na) You hear (śṛṇoṣi) this (idam) crying (āraṭitam) of mine (to You) (me)? || 4/19 ||
स्मरसि नाथ कदाचिदपीहितं विषयसौख्यमथापि मयार्थितम्
सततमेव भवद्वपुरीक्षणामृतमभीष्टमलं मम देहि तत् ॥४/२०॥
smarasi nātha kadācidapīhitaṃ viṣayasaukhyamathāpi mayārthitam
satatameva bhavadvapurīkṣaṇāmṛtamabhīṣṭamalaṃ mama dehi
tat || 4/20 ||
Oh Lord (nātha)! Remember (smarasi) (that) I (mayā) have never (kadācidapi) craved (īhitam…arthitam) the enjoyment of sense objects (viṣaya-saukhyam athā…api). I always (satatam…eva) craved (abhīṣṭam) the Nectar of Perceiving Your Glory (bhavat-vapuḥ-īkṣaṇa-amṛtam). Please bestow (dehi) that (tat) to me (mama) finally (alam). || 4/20 ||
किल यदैव शिवाध्वनि तावके कृतपदोऽ स्मि महेश तवेच्छया
शुभशतान्युदितानि तदैव मे किमपरं मृगये भवतः प्रभो ॥४/२१॥
kila yadaiva śivādhvani tāvake kṛtapado' smi maheśa tavecchayā
śubhaśatānyuditāni tadaiva me kimaparaṃ mṛgaye bhavataḥ
prabho || 4/21 ||
Oh Great Lord (maheśa)! In the Path of Śiva --i.e. in the Supreme Śakti-- (yadā…eva…śiva-adhvani…kila…tāvake) I (asmi) attain Your Nature (kṛta-padaḥ) by Your (tava) Will (icchayā). There (tadā…eva) arises (uditāni) the Splendour of hundred suns (śubha-śatāni) for me (me). What (kim) else (aparam) other than You (bhavataḥ) I could seek (mṛgaye) oh Lord (prabho)!? || 4/21 ||
यत्र सो’ स्तमयमेति विवस्वांश्चन्द्रमः प्रभृतिभिः सह सर्वैः
कापि सा विजयते शिवरात्रिः स्वप्रभाप्रसरभास्वररूपा ॥४/२२॥
yatra so’ stamayameti vivasvāṃścandramaḥ prabhṛtibhiḥ saha
sarvaiḥ
kāpi sā vijayate śivarātriḥ
svaprabhāprasarabhāsvararūpā || 4/22 ||
Where (yatra) this (ayam) Sun --i.e. perception-- (vivasvān) (and) the (saḥ) Moon --i.e. objects-- (candramaḥ) set (astam…eti) together with (saha) all (sarvaiḥ) the rays (prabhṛtibhiḥ), the (sā) indescribable (kā…api) Night of Śiva (śiva-rātriḥ) arises (vijayate) (Which) Nature shines forth as one’s own Light (svaprabhā-prasara-bhā-svara-rūpā). || 4/22 ||
अप्युपार्जितमहं त्रिषु लोकेष्वधिपत्यममरेश्वर मन्ये
नीरसं तदखिलं भवदङ्घ्रिस्पर्शनामृतरसेन विहीनम् ॥४/२३॥
apyupārjitamahaṃ triṣu lokeṣvadhipatyamamareśvara manye
nīrasaṃ tadakhilaṃ bhavadaṅghrisparśanāmṛtarasena
vihīnam || 4/23 ||
Moreover (api), Oh Amareśvara, Immortal Lord (amareśvara)! I (aham) think (manye) that the attained (upārjitam) supremacy (adhipatyam) of the three (triṣu) worlds --i.e. jāgrat, svapna and suṣupti-- (lokeṣu) is worthless (nīrasam), (as) it (tat) is completely (akhilam) devoid (vihīnam) of the Juice of the Nectar (which flows when) I touch Your Feet --i.e. without touching Your Feet, this world is worthless to me-- (bhavat-aṅghri-sparśana-amṛta-rasena). || 4/23 ||
बत नाथ दृढोऽ यमात्मबन्धो भवदख्यातिमयस्त्वयैव कॢप्तः
यदयं प्रथमानमेव मे त्वामवधीर्य श्लथते न लेशतोऽ पि ॥४/२४॥
bata nātha dṛḍho' yamātmabandho bhavadakhyātimayastvayaiva kḷptaḥ
yadayaṃ prathamānameva me tvāmavadhīrya ślathate na leśato' pi || 4/24 ||
Oh (bata) Lord (nātha)! This (ayam) firm (dṛḍhaḥ) bondage of the Self (ātmā-bandhaḥ) embodies ignorance about You (bhavat-akhyāti-mayaḥ), (but it is) created (kḷptaḥ) only (eva) by You (tvayā). This (bondage) (ayam) is only (eva) (that) which (yat) is spreading (prathamānam) for me (me) to disrespect (avadhīrya) You (tvām), (and) it does not (na) loosen up (ślathate) a bit (leśataḥ…api). || 4/24 ||
महताममरेश पूज्यमानोऽ प्यनिशं तिष्ठसि पूजकैकरूपः
बहिरन्तरपीह दृश्यमानः स्फुरसि द्रष्टृशरीर एव शश्वत् ॥४/२५॥
mahatāmamareśa pūjyamāno' pyaniśaṃ tiṣṭhasi pūjakaikarūpaḥ
bahirantarapīha dṛśyamānaḥ sphurasi draṣṭṛśarīra eva
śaśvat || 4/25 ||
Oh Immortal Lord (amareśa)! Though (api) (You are) the worshiped (pūjyamānaḥ), You constantly (aniśam) remain (tiṣṭhasi) as the sole nature of the worshipper (pūjaka-eka-rūpaḥ) in the case of great yogī-s (mahatām). Here (iha), though (api) (You are) seen (dṛśyamānaḥ) internally and externally (bahir-antaḥ), (You) perpetually (śaśvat) shine (sphurasi) only (eva) as the Seer Himself --i.e. the perceiver-- (draṣṭṛ-śarīraḥ). || 4/25 ||
Chapter five
Svabalanideśanam
Pointing out one’s own Power
त्वत्पादपद्मसम्पर्कमात्रसम्भोगसङ्गिनम्
गलेपादिकया नाथ मां स्ववेश्म प्रवेशय ॥५/१॥
tvatpādapadmasamparkamātrasambhogasaṅginam
galepādikayā nātha māṃ svaveśma praveśaya || 5/1 ||
Oh Lord (nātha)! Make me enter (praveśaya…mām) Your Abode (svaveśma) with intense Grace (galepādikayā), (as) I am devoted to enjoying only Your Lotus Feet (in the form of Samāveśa) (tvat-pāda-padma-samparka-mātra-sambhoga-saṅginam). || 5/1 ||
भवत्पादाम्बुजरजोराजिरञ्जितमूर्धजः
अपाररभसारब्धनर्तनः स्यामहं कदा ॥५/२॥
bhavatpādāmbujarajorājirañjitamūrdhajaḥ
apārarabhasārabdhanartanaḥ syāmahaṃ kadā || 5/2 ||
When (kadā) will I (syām…aham) dance intoxicated with (Your) Boundless Nature (without succession) (apāra-rabhasā-ārabdha-nartanaḥ)? (When will I) be perfumed with the scent of Your Lotus Feet (bhavat-pāda-ambuja-rajas-rāji-rañjita-mūrdha-jaḥ)? || 5/2 ||
त्वदेकनाथो भगवन्नियदेवार्थये सदा
त्वदन्तर्वसतिर्मूको भवेयं मान्यथा बुधः ॥५/३॥
tvadekanātho bhagavanniyadevārthaye sadā
tvadantarvasatirmūko bhaveyaṃ mānyathā budhaḥ || 5/3 ||
Oh Lord (bhagavan)! Let me remain (bhaveyam) brainless (mūkaḥ) (but) resting in You (tvat-antar-vasatiḥ), as You are my only shelter (tvat-eka-nāthaḥ)! I always ask (arthaye…sadā) for this only (iyat…eva)! Otherwise (anyathā), there is no (mā) knowledge (worthy for me) (budhaḥ). || 5/3 ||
अहो सुधानिधे स्वामिन्नहो मृष्ट त्रिलोचन
अहो स्वादो विरूपाक्षेत्येव नृत्येयमारटन् ॥५/४॥
aho sudhānidhe svāminnaho mṛṣṭa trilocana
aho svādo virūpākṣetyeva nṛtyeyamāraṭan || 5/4 ||
Oh (aho) Ocean of Bliss (sudhā-nidhe)! Oh Owner of everything (svāmin)! Oh (aho) Pure one (mṛṣṭa) with Three Eyes (trilocana)! Oh (aho) Sweet One (svādo)! Oh Divine (virūpākṣa)! I would like to dance (nṛtyeyam) (while) loudly singing (āraṭan) these words (iti…eva)! || 5/4 ||
त्वत्पादपद्मसंस्पर्शपरिमीलितलोचनः
विजृम्भेय भवद्भक्तिमदिरामदघूर्णितः ॥५/५॥
tvatpādapadmasaṃsparśaparimīlitalocanaḥ
vijṛmbheya bhavadbhaktimadirāmadaghūrṇitaḥ || 5/5 ||
Let me (vijṛmbheya) be intoxicated with the Juice of the Nectar of ‘being Devoted to You’ (bhavat-bhakti-madirā-mada-ghūrṇitaḥ) (when) my eyes are closed during a strong contact with Your Lotus Feet (in Samāveśa) (tvat-pāda-padma-saṃsparśa-parimīlita-locanaḥ). || 5/5 ||
चित्तभूभृद्भुवि विभो वसेयं क्वापि यत्र सा
निरन्तरत्वत्प्रलापमयी वृत्तिर्महारसा ॥५/६॥
cittabhūbhṛdbhuvi vibho vaseyaṃ kvāpi yatra sā
nirantaratvatpralāpamayī vṛttirmahārasā || 5/6 ||
Oh Lord (vibho)! Let me abide (vaseyam…kvāpi) on the ground of mind (citta-bhū-bhṛt-bhuvi), where (yatra) the (sā) Great Nectar (for me) (mahā-rasā) is that activity (vṛttiḥ) (when) I cry for Your Constant Presence (nirantara-tvat-pralāpa-mayī). || 5/6 ||
यत्र देवीसमेतस्त्वमासौधादाच गोपुरात्
बहुरूपः स्थितस्तस्मिन्वास्तव्यः स्यामहं पुरे ॥५/७॥
yatra devīsametastvamāsaudhādāca gopurāt
bahurūpaḥ sthitastasminvāstavyaḥ syāmahaṃ pure || 5/7 ||
Where (yatra) You (tvam) are united with Devī (devī-sametaḥ) (and You) rise from the Abode of Consciousness through the senses (āsaudhāt…āca…gopurāt), I (syām) remain (sthitaḥ) in (tasmin) the external form (bahu-rūpaḥ) (and) I’m (aham) resting in (samāveśa) while staying (vāstavyaḥ) in (Your) Abode (made of Consciousness) (pure). || 5/7 ||
समुल्लसन्तु भगवन्भवद्भानुमरीचयः
विकसत्वेष यावन्मे हृत्पद्मः पूजनाय ते ॥५/८॥
samullasantu bhagavanbhavadbhānumarīcayaḥ
vikasatveṣa yāvanme hṛtpadmaḥ pūjanāya te || 5/8 ||
Oh Lord (bhagavan)! Let the Rays of Your Light (bhavat-bhānu-marīcayaḥ
)shine forth (samullasantu) until (yāvan) this (eṣaḥ) heart of mine (hṛt-padmaḥ…me) expands (vikasatu) to worship (pūjanāya) You (te). || 5/8 ||
प्रसीद भगवन्येन त्वत्पदे पतितं सदा
मनो मे तत्तदास्वाद्य क्षीवेदिव गलेदिव ॥५/९॥
prasīda bhagavanyena tvatpade patitaṃ sadā
mano me tattadāsvādya kṣīvediva galediva || 5/9 ||
Oh Lord (bhagavan)! Be pleased (prasīda)! Then (yena) my mind (manaḥ) will constantly (sadā) rest (patitam) in Your State (tvat-pade)! After tasting That (tat…āsvādya), that --i.e. my mind-- (tat) will be intoxicated (with Your Bliss and will) (kṣīvet…iva) melt away (galet…iva). || 5/9 ||
प्रहर्षाद्वाथ शोकाद्वा यदि कुड्याद्घटादपि
बाह्यादथान्तराद्भावात्प्रकटीभव मे प्रभो ॥५/१०॥
praharṣādvātha śokādvā yadi kuḍyādghaṭādapi
bāhyādathāntarādbhāvātprakaṭībhava me prabho || 5/10 ||
Or appear (prakaṭībhava) to me (me) as joy (praharṣāt) or (vā…atha) sadness (śokāt), or (vā…yadi) as a wall (kuḍyāt) or (api) as a teapot (ghaṭāt), (or) internally (antarāt) or (athā) externally (bāhyāt…bhāvāt), Oh Lord (prabho)! || 5/10 ||
बहिरप्यन्तरपि तत्स्यन्दमानं सदास्तु मे
भवत्पादाम्बुजस्पर्शामृतमत्यन्तशीतलम् ॥५/११॥
bahirapyantarapi tatsyandamānaṃ sadāstu me
bhavatpādāmbujasparśāmṛtamatyantaśītalam || 5/11 ||
Let (astu) it (tat) flow (syandamānam) internally (antaḥ) or (api…api) externally (bahiḥ) for me (me) constantly (sadā), (as) the Lotus of Eternity (atyanta-śītalam), the Nectar of ’being Touched by Your Lotus Feet’ (bhavat-pāda-ambuja-sparśa-amṛtam). || 5/11 ||
त्वत्पादसंस्पर्शसुधासरसो’ न्तर्निमज्जनम्
को’ प्येष सर्वसम्भोगलङ्घी भोगो’ स्तु मे सदा ॥५/१२॥
tvatpādasaṃsparśasudhāsaraso’ ntarnimajjanam
ko’ pyeṣa sarvasambhogalaṅghī bhogo’ stu me sadā || 5/12 ||
The Juice of the Nectar of ’Touching Your Feet’ (tvat-pāda-saṃsparśa-sudhā-sarasaḥ) (flows from) ’Diving internally’ --i.e. samāveśa-- (antar-nimajjanam). This (eṣaḥ) is an extraordinary (kaḥ…api) ’Enjoyment’ (bhogaḥ) (that) leaps beyond all enjoyments (sarva-sambhoga-laṅghī). Let it (flow) (astu) to me (me) constantly (sadā). || 5/12 ||
निवेदितमुपादत्स्व रागादि भगवन्मया
आदाय चामृतीकृत्य भुङ्क्ष्व भक्तजनैः समम् ॥५/१३॥
niveditamupādatsva rāgādi bhagavanmayā
ādāya cāmṛtīkṛtya bhuṅkṣva bhaktajanaiḥ samam || 5/13 ||
Oh Lord (bhagavan)! I (mayā) know (niveditam) desire, etc. --i.e. ordinary perception-- (rāgādi). Please accept (it) (upādatsva) as an offering (from me to You) (upādatsva). Having taken (ādāya) and (ca) turning it into Nectar (amṛtī-kṛtya), (let) the same (samam) be enjoyed (bhuṅkṣva) by (Your) Devotees (bhakta-janaiḥ). || 5/13 ||
अशेषभुवनाहारनित्यतृप्तः सुखासनम्
स्वामिन्गृहाण दासेषु प्रसादालोकनक्षणम् ॥५/१४॥
aśeṣabhuvanāhāranityatṛptaḥ sukhāsanam
svāmingṛhāṇa dāseṣu prasādālokanakṣaṇam || 5/14 ||
Oh Lord (svāmin)! Bestow (gṛhāṇa) (Your) servants (dāseṣu) ’sukhāsana’ or ’comfortable Seat’ --i.e. Resting in one’s own Self-- (sukhāsanam) (that is) Constant Satisfaction (which takes place) by ’dissolving all the worlds’ (composing duality) (aśeṣa-bhuvana-āhāra-nitya-tṛptaḥ) in the moment of ’beholding Grace’ (prasāda-ālokana-kṣaṇam). || 5/14 ||
अन्तर्भक्तिचमत्कारचर्वणामीलितेक्षणः
नमो मह्यं शिवायेति पूजयन्स्यां तृणान्यपि ॥५/१५॥
antarbhakticamatkāracarvaṇāmīlitekṣaṇaḥ
namo mahyaṃ śivāyeti pūjayansyāṃ tṛṇānyapi || 5/15 ||
“Salutation (namaḥ) to me (mahyam) (Who is) Śiva --i.e. You-- (śivāya)” is a Sight --i.e. Awareness-- (in which my) eyes are closed (due to) the enjoyment of the Amazament of Internal Devotion (antar-bhakti-camatkāra-carvaṇa-āmīlita-īkṣaṇaḥ). This means (iti): (after performing such Absorption into such Awareness,) I would (syām) worship (pūjayan) even (api) blades of grass --i.e. the whole universe-- (tṛṇāni). || 5/15 ||
अपि लब्धभवद्भावः स्वात्मोल्लासमयं जगत्
पश्यन्भक्तिरसाभोगैर्भवेयमवियोजितः ॥५/१६॥
api labdhabhavadbhāvaḥ svātmollāsamayaṃ jagat
paśyanbhaktirasābhogairbhaveyamaviyojitaḥ || 5/16 ||
Or (api), (when I) attain Your State (labdha-bhavat-bhāvaḥ), I must see (bhaveyam…paśyan) the world (jagat) embodying the Manifestation on my own Self (sva-ātmā-ullāsa-mayam) by enjoying the Juice of Devotion (bhakti-rasa-ābhogaiḥ) without separation (aviyojitaḥ). || 5/16 ||
आकाङ्क्षणीयमपरं येन नाथ न विद्यते
तव तेनाद्वितीयस्य युक्तं यत्परिपूर्णता ॥५/१७॥
ākāṅkṣaṇīyamaparaṃ yena nātha na vidyate
tava tenādvitīyasya yuktaṃ yatparipūrṇatā || 5/17 ||
Oh Lord (nātha)! (That which) is ’desirable’ (ākāṅkṣaṇīyam) is ’different from one’s own Self’ (aparam). (It does) not (na) bestow (yena) the Knowledge (of the Self) (vidyate). Perfect Fullness --i.e. desirelessness-- (pari-pūrṇatā) (is that) which (tena…yat) is suitable (yuktam) for (Realizing) Your (tava) Non-duality (advitīyasya). || 5/17 ||
हस्यते नृत्यते यत्र रागद्वेषादि भुज्यते
पीयते भक्तिपीयूषरसस्तत्प्राप्नुयां पदम् ॥५/१८॥
hasyate nṛtyate yatra rāgadveṣādi bhujyate
pīyate bhaktipīyūṣarasastatprāpnuyāṃ padam || 5/18 ||
Where (yatra) rāga or desire, dveṣa or hatred, etc. (rāga-dveṣa-ādi) are consumed (bhujyate), (and) the Nectar of the Juice of Devotion (bhakti-pīyūṣa-rasaḥ) is drunk (pīyate), (there) I attain (prāpnuyām) (Your) State (tat…padam), (and) I laugh (hasyate) (and) I dance (out of Supreme Joy) (nṛtyate). || 5/18 ||
तत्तदपूर्वामोदत्वच्चिन्ताकुसुमवासनादृढताम्
एतु मम मनसि यावन्नश्यतु दुर्वासनागन्धः ॥५/१९॥
tattadapūrvāmodatvaccintākusumavāsanādṛḍhatām
etu mama manasi yāvannaśyatu durvāsanāgandhaḥ || 5/19 ||
When (yāvan) the ’offensive smell’ (of worldly desires) (durvāsanā-gandhaḥ) disappears (naśyatu) in my (mama) mind (manasi), (it) attains (etu) Firmness (dṛḍhatām) (that is the Divine) impression (which arises from) the blossoming of ’thinking about You’ --i.e. remembering You-- (and which has) unparalleled Fragrance (tat-tat-apūrva-āmoda-tvat-cintā-kusuma-vāsanā). || 5/19 ||
क्व नु रागादिषु रागः क्व च हरचरणाम्बुजेषु रागित्वम्
इत्थं विरोधरसिकं बोधय हितममर मे हृदयम् ॥५/२०॥
kva nu rāgādiṣu rāgaḥ kva ca haracaraṇāmbujeṣu rāgitvam
itthaṃ virodharasikaṃ bodhaya hitamamara me hṛdayam || 5/20 ||
Sometimes (kva…nu) there is rāga or desire (for objects) (rāga-ādiṣu…rāgaḥ), but sometimes (kva…ca) there is ’desire’ (rāgitvam) for the Lotus of the Feet of Hara (hara-caraṇa-ambujeṣu). Oh, Immortal One (amara)! My (me) mind (hṛdayam) tastes opposites (virodha-rasikam) (and) moving (hitam) this way (ittham). Teach (my mind to put an end to its nature) (bodhaya). || 5/20 ||
विचरन्योगदशास्वपि विषयव्यावृत्तिवर्तमानो’ पि
त्वच्चिन्तामदिरामदतरलीकृतहृदय एव स्याम् ॥५/२१॥
vicaranyogadaśāsvapi viṣayavyāvṛttivartamāno’ pi
tvaccintāmadirāmadataralīkṛtahṛdaya eva syām || 5/21 ||
Though (api…api) I turn away from sense-objects (viṣaya-vyāvṛtti-vartamānaḥ), (and I) wander (vicaran) in the states of yoga (yoga-daśāsu), (but) my mind should glitter from the Joy of the Nectar of ’remembering You’ (tvat-cintā-madirā-mada-taralī-kṛta-hṛdayaḥ…eva…syām). || 5/21 ||
वाचि मनोमतिषु तथा शरीरचेष्टासु करणरचितासु
सर्वत्र सर्वदा मे पुरःसरो भवतु भक्तिरसः ॥५/२२॥
vāci manomatiṣu tathā śarīraceṣṭāsu karaṇaracitāsu
sarvatra sarvadā me puraḥsaro bhavatu bhaktirasaḥ || 5/22 ||
Therefore (tathā), may (bhavatu) the Juice of Devotion (in the form of the Amazement of Samāveśa) (bhakti-rasaḥ) shine forth (puraḥ-saraḥ) in me (me) always (sarvadā) (and) everywhere (sarvatra) be it ’speech (vāci)’,’ mind’,’ intellect’ (manas-matiṣu),’ bodily (or) sensory activity’ (śarīra-ceṣṭāsu…karaṇa-racitāsu). || 5/22 ||
शिव शिव शिवेति नामनि तव निरवधि नाथ जप्यमाने’ स्मिन्
आस्वादयन्भवेयं कमपि महारसमपुनरुक्तम् ॥५/२३॥
śiva śiva śiveti nāmani tava niravadhi nātha japyamāne’ smin
āsvādayanbhaveyaṃ kamapi mahārasamapunaruktam || 5/23 ||
Oh Lord (nātha)! (Being) Your (tava) Name (nāmani), “Śiva (śiva)! Śiva (śiva)! Śiva (śiva)!” is (iti) that which I should (and) would like to (japyamāne…asmin) repeat endlessly (niravadhi), (but) I should --i.e. would like to-- (bhaveyam) taste (āsvādayan) the Inconceivable (kam…api) Great Nectar (in it) (mahā-rasam) without mentioning (Your Name) uselessly --i.e. without repeating Your Name-- (apunaḥ-uktam). || 5/23 ||
स्फुरदनन्तचिदात्मकविष्टपे परिनिपीतसमस्तजडाध्वनि
अगणितापरचिन्मयगण्डिके प्रविचरेयमहं भवतो’ र्चिता ॥५/२४॥
sphuradanantacidātmakaviṣṭape parinipītasamastajaḍādhvani
agaṇitāparacinmayagaṇḍike pravicareyamahaṃ bhavato’ rcitā || 5/24 ||
I (aham) would like to roam (pravicareyam) (and) adore (arcitā) You (bhavataḥ) in the city (which is) composed of Inconsiderable Supreme Consciousness (agaṇitā-para-cit-maya-gaṇḍike). (It is like a heaven) characterized by Vibrating and Endless Consciousness (sphurat-ananta-cit-ātmaka-viṣṭape) (where) the course of lifeless elements is united (with You and) fully absorbed in Intoxication (of this Consciousness) (parinipīta-samasta-jaḍa-adhvani). || 5/24 ||
स्ववपुषि स्फुटभासिनि शाश्वते स्थितिकृते न किमप्युपयुज्यते
इति मतिः सुदृढा भवतात्परं मम भवच्चरणाब्जरजः शुचेः ॥५/२५॥
svavapuṣi sphuṭabhāsini śāśvate sthitikṛte na kimapyupayujyate
iti matiḥ sudṛḍhā bhavatātparaṃ mama bhavaccaraṇābjarajaḥ
śuceḥ || 5/25 ||
“When Your Glory (sva-vapuṣi) is clearly shining (sphuṭa-bhāsini) without any break (śāśvate) while maintaining (the universe) (sthiti-kṛte), nothing (na…kim…api) is left to be done (upayujyate).” This means (iti): let (bhavatāt…param) my intellect (matiḥ) be firm with (this understanding, as) (sudṛḍhā) my (mama) devotion to Your Lotus Feet is (bhavat-caraṇa-abja-rajaḥ) Pure (śuceḥ). || 5/25 ||
किमपि नाथ कदाचन चेतसि स्फुरति तद्भवदंघ्रितलस्पृशाम्
गलति यत्र समस्तमिदं सुधासरसि विश्वमिदं दिश मे सदा ॥५/२६॥
kimapi nātha kadācana cetasi sphurati tadbhavadaṃghritalaspṛśām
galati yatra samastamidaṃ sudhāsarasi viśvamidaṃ diśa me
sadā || 5/26 ||
Something indescribable (kim…api…kadācana…tat) appears (sphurati) in the mind (cetasi) of those who Touch the Sole of Your Feet (bhavat-aṃghri-tala-spṛśām), where (yatra) this (idam) unified (samastam) world (viśvam) oozes (galati) with the Ocean of Nectar (sudhā-sarasi). Bestow (diśa) this (idam) to me (me) in continuity (sadā) Oh Lord (nātha)! || 5/26 ||
Chapter six
Adhvavisphuraṇam
Appearance of the Path
क्षणमात्रमपीशान वियुक्तस्य त्वया मम
निबिडं तप्यमानस्य सदा भूया दृशः पदम् ॥६/१॥
kṣaṇamātramapīśāna viyuktasya tvayā mama
nibiḍaṃ tapyamānasya sadā bhūyā dṛśaḥ padam || 6/1 ||
Oh Lord (īśāna)! (If) I’m (mama) separated (viyuktasya) from You (tvayā) even (api) for a moment (kṣaṇa-mātram), I’m burning (with sadness) (tapyamānasya…nibiḍam). May You (bhūyāḥ) appear (to me) (dṛśaḥ…padam) constantly (sadā). || 6/1 ||
वियोगसारे संसारे प्रियेण प्रभुणा त्वया
अवियुक्तः सदैव स्यां जगतापि वियोजितः ॥६/२॥
viyogasāre saṃsāre priyeṇa prabhuṇā tvayā
aviyuktaḥ sadaiva syāṃ jagatāpi viyojitaḥ || 6/2 ||
Even (api) (if I remain) separated (viyojitaḥ) from the world (jagatā), never (sadā…eva) let me (syām) have separation (aviyuktaḥ) from You (tvayā) in saṃsāra (saṃsāre), (of which) nature is separation (viyoga-sāre), Oh Dear (priyeṇa) Lord (prabhuṇā)! || 6/2 ||
कायवाङ्मनसैर्यत्र यामि सर्वं त्वमेव तत्
इत्येष परमार्थोऽ पि परिपूर्णोऽ स्तु मे सदा ॥६/३॥
kāyavāṅmanasairyatra yāmi sarvaṃ tvameva tat
ityeṣa paramārtho' pi paripūrṇo' stu me sadā || 6/3 ||
“Wherever (yatra) I go (yāmi) with (my) body, speech and thoughts (kāya-vāk-manasaiḥ), only (eva) You (tvam) are all (sarvam) that (tat)!” Though (api) this (sentence displays) (iti… eṣaḥ) the Supreme Reality or Teaching --i.e. theory-- (parama-arthaḥ), let me (astu…me) have Full Understanding (of its meaning by Samāveśa) (pari-pūrṇaḥ) constantly (sadā). || 6/3 ||
निर्विकल्पो महानन्दपूर्णो यद्वद्भवांस्तथा
भवत्स्तुतिकरी भूयादनुरूपैव वाङ्मम ॥६/४॥
nirvikalpo mahānandapūrṇo yadvadbhavāṃstathā
bhavatstutikarī bhūyādanurūpaiva vāṅmama || 6/4 ||
You (bhavān) are Full of Great Bliss (mahā-ānanda-pūrṇaḥ) (and this Great Bliss) is Thoughtless (nirvikalpaḥ); so (tathā…yat-vat), let (bhūyāt) my (mama) speech (vāk) (which) adores You (bhavat-stuti-karī) be (just like) that --i.e. let also myadoration be Thoughtless and Full of Great Bliss-- (anurūpā…eva). || 6/4 ||
भवदावेशतः पश्यन्भावं भावं भवन्मयम्
विचरेयं निराकाङ्क्षः प्रहर्षपरिपूरितः ॥६/५॥
bhavadāveśataḥ paśyanbhāvaṃ bhāvaṃ bhavanmayam
vicareyaṃ nirākāṅkṣaḥ praharṣaparipūritaḥ || 6/5 ||
Let me roam (vicareyam) without desire (nirākāṅkṣaḥ) Full of Bliss (praharṣa-paripūritaḥ) (and) see (paśyan) everything (bhāvam…bhāvam) made of You (bhavat-mayam) due to the Authority of’ being absorbed in You’ or’ possessed by You’ (bhavat-āveśataḥ). || 6/5 ||
भगवन्भवतः पूर्णं पश्येयमखिलं जगत्
तावतैवास्मि सन्तुष्टस्ततो न परिखिद्यसे ॥६/६॥
bhagavanbhavataḥ pūrṇaṃ paśyeyamakhilaṃ jagat
tāvataivāsmi santuṣṭastato na parikhidyase || 6/6 ||
Oh Lord (bhagavan)! Let me perceive (paśyeyam) the whole (akhilam) world (jagat) as Fullness (pūrṇam) Your (bhavataḥ). Only this way (tāvat…eva) I’ll be satisfied (asmi…santuṣṭaḥ), and then (tataḥ) I won’t (na) disturb You (anymore) (parikhidyase). || 6/6 ||
विलीयमानास्त्वय्येव व्योम्नि मेघलवा इव
भावा विभान्तु मे शश्वत्क्रमनैर्मल्यगामिनः ॥६/७॥
vilīyamānāstvayyeva vyomni meghalavā iva
bhāvā vibhāntu me śaśvatkramanairmalyagāminaḥ || 6/7 ||
Let all the entities --i.e. thoughts-- appear (bhāvāḥ…vibhāntu) to me (me) always (śaśvat) just like (iva) the groups of clouds (megha-lavāḥ) (that are) gradually dissolving (vilīyamānāḥ) in the Sky (vyomni) (That is) only (eva) You (tvayi), (and) attain spotlessness (at the end of its) course (krama-nairmalya-gāminaḥ). || 6/7 ||
स्वप्रभाप्रसरध्वस्तापर्यन्तध्वान्तसन्ततिः
सन्ततं भातु मे को’ पि भवमध्याद्भवन्मणिः ॥६/८॥
svaprabhāprasaradhvastāparyantadhvāntasantatiḥ
santataṃ bhātu me ko’ pi bhavamadhyādbhavanmaṇiḥ || 6/8 ||
Let the flow of endless darkness be destroyed by the Outpouring of Appearance of one’s own Light (sva-prabhā-prasara-dhvasta-aparyanta-dhvānta-santatiḥ…bhātu) perpetually (santatam) for me (me), (as It is) the Indescribable (kaḥ…api) Jewel of Yours (bhavat-maṇiḥ) (arising) in the middle of the universe (bhava-madhyāt). || 6/8 ||
कां भूमिकां नाधिशेषे किं तत्स्याद्यन्न ते वपुः
श्रान्तस्तेनाप्रयासेन सर्वतस्त्वामवाप्नुयाम् ॥६/९॥
kāṃ bhūmikāṃ nādhiśeṣe kiṃ tatsyādyanna te vapuḥ
śrāntastenāprayāsena sarvatastvāmavāpnuyām || 6/9 ||
In what (kām) place (bhūmikām) You don’t dwell (na…adhiśeṣe)? What (kim) would not (na) be Your (te) Nature (vapuḥ…tat…yan…syāt)? (I am) tired (oh Lord!) (śrāntaḥ), let me attain (avāpnuyām) You (tvām) always (and) everywhere (sarvataḥ) without fatigue --i.e. without the hardship of concentration, meditation, etc.-- (tena…aprayāsena). || 6/9 ||
भवदङ्गपरिष्वङ्गसम्भोगः स्वेच्छयैव मे
घटतामियति प्राप्ते किं नाथ न जितं मया ॥६/१०॥
bhavadaṅgapariṣvaṅgasambhogaḥ svecchayaiva me
ghaṭatāmiyati prāpte kiṃ nātha na jitaṃ mayā || 6/10 ||
(Let) me (me) enjoy Your Embrace (bhavat-aṅga-pariṣvaṅga-sambhogaḥ) only (eva) by Your Will (sva-icchayā)! Oh Lord (nātha)!, what (kim) I (mayā) cannot (na) overcome (jitam) when I attain That firmly --i.e. Your Embrace-- (ghaṭatām…prāpte…iyati)? || 6/10 ||
प्रकटीभव नान्याभिः प्रार्थनाभिः कदर्थनाः
कुर्मस्ते नाथ ताम्यन्तस्त्वामेव मृगयामहे ॥६/११॥
prakaṭībhava nānyābhiḥ prārthanābhiḥ kadarthanāḥ
kurmaste nātha tāmyantastvāmeva mṛgayāmahe || 6/11 ||
Appear (to me) clearly (prakaṭī-bhava) oh Lord (nātha)! (, then) we won’t bother (na…kadarthanāḥ…kurmaḥ) You (te) with other (anyābhiḥ) requests (prārthanābhiḥ). We have a desire to seek (mṛgayāmahe…tāmyantaḥ) only (eva) You (tvām). || 6/11 ||
Chapter seven
Vidhuravijayaḥ
Victory over helplessness
त्वय्यानन्दसरस्वति समरसतामेत्य नाथ मम चेतः
परिहरतु सकृदियन्तं भेदाधीनं महानर्थम् ॥७/१॥
tvayyānandasarasvati samarasatāmetya nātha mama cetaḥ
pariharatu sakṛdiyantaṃ bhedādhīnaṃ mahānartham || 7/1 ||
Oh Lord (nātha)! After my (mama) intellect (cetaḥ) attains (etya) Sameness or Oneness (samarasatām) in the (tvayi) Ocean of Bliss (by Samāveśa) (ānanda-sarasvati), (it) is immediately (sakṛd) devoid (pariharatu) of (this) ’great (iyantam) dependency on duality (bheda-adhīnam)’ (because it is) exceedingly worthless (mahā-anartham). || 7/1 ||
एतन्मम न त्विदमिति रागद्वेषादिनिगडदृढमूले
नाथ भवन्मयतैक्यप्रत्ययपरशुः पतत्वन्तः ॥७/२॥
etanmama na tvidamiti rāgadveṣādinigaḍadṛḍhamūle
nātha bhavanmayataikyapratyayaparaśuḥ patatvantaḥ || 7/2 ||
Oh Lord (nātha)! Let the Paraśu or Hatchet (-which embodies) conviction (about) Oneness or Supreme Unity (that is) the ’State of being composed of You’ (bhavat-mayatā-aikya-pratyaya-paraśuḥ)- cut (patatu) (my) internal (antaḥ) firm root of the noose (called) ’attachment’, hatred’, etc. (rāga-dveṣa-ādi-nigaḍa-dṛḍha-mūle) (that can be) articulated as (iti) “This (etat) is mine (mama), but (tu) this (other one) (idam) is not (na)”. || 7/2 ||
गलतु विकल्पकलङ्कावली समुल्लसतु हृदि निरर्गलता
भगवन्नानन्दरसप्लुतास्तु मे चिन्मयी मूर्तिः ॥७/३॥
galatu vikalpakalaṅkāvalī samullasatu hṛdi nirargalatā
bhagavannānandarasaplutāstu me cinmayī mūrtiḥ || 7/3 ||
Oh Lord (bhagavan)! Let the Flood of the Juice of Bliss (ānanda-rasa-plutā) (which) embodies (mūrtiḥ) Consciousness (cit-mayī) flows (astu) for me (me) (as) Freedom (nirargalatā) Manifested (samullasatu) in (my) Heart (hṛdi) (when) the garland of the impurity of thoughts (vikalpa-kalaṅka-āvalī) disappears (galatu). || 7/3 ||
रागादिमयभवाण्डकलुठितं त्वद्भक्तिभावनाम्बिका तैस्तैः
आप्याययतु रसैर्मां प्रवृद्धपक्षो यथा भवामि खगः ॥७/४॥
rāgādimayabhavāṇḍakaluṭhitaṃ tvadbhaktibhāvanāmbikā taistaiḥ
āpyāyayatu rasairmāṃ pravṛddhapakṣo yathā bhavāmi
khagaḥ || 7/4 ||
Let me (mām) -who has fallen into the egg of manifestation composed of attachment, etc. (rāga-ādi-maya-bhava-aṇḍaka-luṭhitam)- be satisfied --i.e. nourished-- (āpyāyayatu) byambikā, the Divine Mother (ambikā) (Who is Herself)’ Reflecting to Your Devotion’ --i.e. “let me be devoted to You”-- (tvat-bhakti-bhāvanā) through many (taiḥ…taiḥ) Tastes (of Supreme Bliss) (rasaiḥ). Then (yathā) (by)’ Resting in Fullness’ --lit. developing wings then breaking the egg-- (this way) (pra-vṛddha-pakṣaḥ), I (bhavāmi) pervade the Sky of Consciousness --i.e. fly like a bird-- (khagaḥ). || 7/4 ||
त्वच्चरणभावनामृतरससारास्वादनैपुणं लभताम्
चित्तमिदं निःशेषितविषयविषासङ्गवासनावधि मे ॥७/५॥
tvaccaraṇabhāvanāmṛtarasasārāsvādanaipuṇaṃ labhatām
cittamidaṃ niḥśeṣitaviṣayaviṣāsaṅgavāsanāvadhi me || 7/5 ||
Let my (idam) mind (cittam) attain (labhatām) the capability of drinking the Nectar-juice (Which flows forth from) ’contemplating on Your Feet’ (tvat-caraṇa-bhāvanā-amṛta-rasa-sāra-āsvāda-naipuṇam), until my vāsanā-s or impressions (, which are) attached to the poison --i.e. duality-- of sense-objects, vanish (niḥśeṣita-viṣaya-viṣa-āsaṅga-vāsanā-avadhi…me). || 7/5 ||
त्वद्भक्तितपनदीधितिसंस्पर्शवशान्ममैष दूरतरम्
चेतोमणिर्विमुञ्चतु रागादिकतप्तवह्निकणान् ॥७/६॥
tvadbhaktitapanadīdhitisaṃsparśavaśānmamaiṣa dūrataram
cetomaṇirvimuñcatu rāgādikataptavahnikaṇān || 7/6 ||
Let my (mama…eṣaḥ) ’mind-crystal’ --i.e. a lens which gathers the rays of the sun-- (cetas-maṇiḥ) liberate --i.e. annihilate-- (vimuñcatu) the sparks --i.e. impressions-- of that fire of which heat is composed of’ hard-to-see’ attachment, etc. (rāga-ādika-tapta-vahni-kaṇān…dūrataram) on the Authority of the firm contact with the Splendour of the Fire of ‘being Devoted to You’ --i.e. let my mind reflect’ devotion to You’, then it will burn all my impressions-- (tvat-bhakti-tapana-dīdhiti-saṃsp)
यः प्रसादलव ईश्वरस्थितो या च भक्तिरिव मामुपेयुषी
तौ परस्परसमन्वितौ कदातादृशे वपुषि रूढिमेष्यतः ॥८/१॥
yaḥ prasādalava īśvarasthito yā ca bhaktiriva māmupeyuṣī
tau parasparasamanvitau kadātādṛśe vapuṣi
rūḍhimeṣyataḥ || 8/1 ||
When (kadā) the two (tau) (namely:) the Drop of Grace (prasāda-lavaḥ) which (yaḥ) rests in the Lord (īśvara-sthitaḥ), and (ca) the so called --i.e. not perfect-- (iva) Bhakti or Devotion (bhaktiḥ) which (yā) attained (upeyuṣī) me (mām) will become the same --i.e. working together-- (paras-para-samanvitau) in such (tādṛśe) a Supreme Reality --i.e. when my devotion will be successful-- (vapuṣi) (and) attains rest (rūḍhim…eṣi…ataḥ)? || 8/1 ||
त्वत्प्रभुत्वपरिचर्वणजन्मा कोऽ प्युदेतु परितोषरसोऽ न्तः
सर्वकालमिह मे परमस्तु ज्ञानयोगमहिमादिविदूरे ॥८/२॥
tvatprabhutvaparicarvaṇajanmā ko' pyudetu paritoṣaraso' ntaḥ
sarvakālamiha me paramastu jñānayogamahimādividūre || 8/2 ||
Let the indescribable (kaḥ…api) Internal (antaḥ) Taste of Satisfaction (paritoṣa-rasaḥ) born of ’Tasting Your Lordship’ --i.e. that You are my Lord-- (tvat-prabhutva-paricarvaṇa-janmā) rises (udetu) in me (me) always --i.e. even in vyutthāna-- (sarva-kālam…iha)! Let (astu) the Supreme (shine forth) (param) without caring for ’greatness’,’ yoga’ or’ knowledge’ (jñāna-yoga-mahimā-ādi-vidūre). || 8/2 ||
लोकवद्भवतु मे विषयेषु स्फीत एव भगवन्परितर्षः
केवलं तव शरीरतयैतामँल्लोकयेयमहमस्तविकल्पः ॥८/३॥
lokavadbhavatu me viṣayeṣu sphīta eva bhagavanparitarṣaḥ
kevalaṃ tava śarīratayaitām̐llokayeyamahamastavikalpaḥ || 8/3 ||
Oh Lord (bhagavan)! Let (bhavatu) me (me) long (paritarṣaḥ) for the expansion (sphītaḥ…eva) of sense-objects (viṣayeṣu) composing the world (loka-vat)! Let me (aham) see (lokayeyam) these (sense-objects) (etān) only (kevalam) as Your (tava) Body --i.e. as Your universal form made of Consciousness-- (śarīratayā) (when my) thoughts disappear (asta-vikalpaḥ). || 8/3 ||
देहभूमिषु तथा मनसि त्वं प्राणवर्त्मनि च भेदमुपेते
संविदः पथिषु तेषु च तेन स्वात्मना मम भव स्फुटरूपः ॥८/४॥
dehabhūmiṣu tathā manasi tvaṃ prāṇavartmani ca bhedamupete
saṃvidaḥ pathiṣu teṣu ca tena svātmanā mama bhava
sphuṭarūpaḥ || 8/4 ||
You (tvam) appear (upete) as duality or separation (bhedam) on the plane of body --i.e. in physical body-- (deha-bhūmiṣu…tathā), in mind --i.e. in subtle body-- (manasi) and (ca) in (which) prāṇa moves --i.e. in causal body-- (prāṇa-vartmani), but also (ca) in the (teṣu) course (pathiṣu) of perception --i.e. in all the sense-objects-- (saṃvidaḥ). Please appear (bhava) as the Expanded Nature (of Universal Consciousness) (sphuṭa-rūpaḥ) for me (mama) by means of Your Self (svātmanā…tena). || 8/4 ||
निजनिजेषु पदेषु पतन्त्विमाः करणवृत्तय उल्लसिता मम
क्षणमपीश मनागपि मैव भूत्त्वदविभेदरसक्षतिसाहसम् ॥८/५॥
nijanijeṣu padeṣu patantvimāḥ karaṇavṛttaya ullasitā mama
kṣaṇamapīśa manāgapi maiva bhūttvadavibhedarasakṣatisāhasam || 8/5 ||
Let these (imāḥ) activities of my (mama) senses (karaṇa-vṛttayaḥ) flow (patantu) (and) shine (ullasitāḥ) in their respective objects (nija-nijeṣu…padeṣu)! (But) oh Lord (īśa)! don’t let (mā…eva) me have (bhūt) punishment by’ losing the Taste of being One with You’ (tvat-avibheda-rasa-kṣati-sāhasam) even slightly (manāk…api) for a single moment (kṣaṇam…api). || 8/5 ||
लघुमसृणसिताच्छशीतलं भवदावेशवशेन भावयन्
वपुरखिलपदार्थपद्धतेर्व्यवहारानतिवर्तयेय तान् ॥८/६॥
laghumasṛṇasitācchaśītalaṃ bhavadāveśavaśena bhāvayan
vapurakhilapadārthapaddhatervyavahārānativartayeya tān || 8/6 ||
Contemplating (bhāvayan) on the Cool, Transparent, Bright, Tender (and) Light (laghu-masṛṇa-sita-accha-śītalam) Reality (vapuḥ) by the Power of’ Absorption into You’ (bhavat-āveśa-vaśena), I leave aside (ativartayeya) those (tān) worldly things --i.e. limited perception-- (vyavahārān) of the scriptures (akhila-pada-artha-paddhateḥ). || 8/6 ||
Notes:
Kṣemarāja says this Reality is’ bright’ because it is made of Prakāśa or the Light of Existence; it is’ tender’ or’ soft’ because it is’ gentle to the touch’ as it gives ease; and it is ’light’ because it is devoid of the weight of duality.
विकसतु स्ववपुर्भवदात्मकं समुपयान्तु जगन्ति ममाङ्गताम्
व्रजतु सर्वमिदं द्वयवल्गितं स्मृतिपथोपगमेऽ प्यनुपाख्यताम् ॥८/७॥
vikasatu svavapurbhavadātmakaṃ samupayāntu jaganti mamāṅgatām
vrajatu sarvamidaṃ dvayavalgitaṃ smṛtipathopagame' pyanupākhyatām || 8/7 ||
May my own Nature (sva-vapuḥ) become (vikasatu)’ made of You’ (bhavat-ātmakam)! May the worlds (from pṛthivī to sadāśiva) (jaganti) attain (samupayāntu) dependency on me (āṅgatām) --i.e. may I become Śiva and the world becomes my body-- (mama). Mayall (sarvam) these (objects which) (idam) expand as duality (dvaya-valgitam) become (vrajatu) dim (anupākhyatām) even (api) when I remember them --i.e. may duality disappear even from my memory-- (smṛti-patha-upa-game). || 8/7 ||
समुदियादपि तादृशतावकाननविलोकपरामृतसम्प्लवः
मम घटेत यथा भवदद्वयाप्रथनघोरदरीपरिपूरणम् ॥८/८॥
samudiyādapi tādṛśatāvakānanavilokaparāmṛtasamplavaḥ
mama ghaṭeta yathā
bhavadadvayāprathanaghoradarīparipūraṇam || 8/8 ||
Let the Flood of the Supreme Nectar of’ Seeing of Your Face’ (tādṛśa-tāvakā-ānana-viloka-parāmṛta-samplavaḥ) take place (samudiyāt…api) in me (mama), so (yathā) (it) can (ghaṭeta) fill up the terrible chasm (that appears as) ’non-perception of Your Non-duality’ (bhavat-advaya-aprathana-ghora-darī-pari-pūraṇam). || 8/8 ||
अपि कदाचन तावकसङ्गमामृतकणाच्छुरणेन तनीयसा
सकललोकसुखेषु पराङ्मुखो न भवितास्म्युभयच्युत एव किम् ॥८/९॥
api kadācana tāvakasaṅgamāmṛtakaṇācchuraṇena tanīyasā
sakalalokasukheṣu parāṅmukho na bhavitāsmyubhayacyuta eva
kim || 8/9 ||
So rarely (api…kadācana) (I am) sprinkled with a drop of the Nectar of ’being united with You’ (tāvaka-saṅgama-amṛta-kaṇa-ācchuraṇena), (and it is mostly a) very little (drop,) (tanīyasā) though (that little drop) makes me turn away (parāṅ-mukhaḥ) from all the worldly joys (sakala-loka-sukheṣu). Won't I fall from both (this way) (na…bhavitā…asmi…ubhaya-cyutaḥ…eva…kim)? || 8/9 ||
Notes:
“Won't I fall from both this way?” means: “Your Nectar rarely comes to me, but I already turned away from worldly pleasures. So, I’m usually without both”.
सततमेव भवच्चरणाम्बुजाकरचरस्य हि हंसवरस्य मे
उपरि मूलतलादपि चान्तरादुपनमत्वज भक्तिमृणालिका ॥८/१०॥
satatameva bhavaccaraṇāmbujākaracarasya hi haṃsavarasya me
upari mūlatalādapi cāntarādupanamatvaja
bhaktimṛṇālikā || 8/10 ||
Oh Unborn One (aja)! I am (me) like an eminent swan (haṃsa-varasya) (as I am) always (satatam…eva) swimming in that Lake (where) the Lotus of Your Feet (grows) (bhavat-caraṇa-ambujā-ākara-carasya…hi). Let (me) enjoy (upanamatu) its Root --i.e. from which the Lotus of Your Feet grows-- as Devotion (bhakti-mṛṇālikā) at the top (upari), in the center (antarāt) and (api…ca) at the bottom --i.e. everywhere or in all the states of Consciousness by resting in the center or in You through Absorption into You-- (mūla-talāt). || 8/10 ||
उपयान्तु विभो समस्तवस्तून्यपि चिन्ताविषयं दृशः पदं च
मम दर्शनचिन्तनप्रकाशामृतसाराणि परं परिस्फुरन्तु ॥८/११॥
upayāntu vibho samastavastūnyapi cintāviṣayaṃ dṛśaḥ padaṃ ca
mama darśanacintanaprakāśāmṛtasārāṇi paraṃ
parisphurantu || 8/11 ||
Oh Lord (vibho)! Let unified reality (samasta-vastūni…api) become (upayāntu) thoughts (cintā-viṣayam) and (ca) objects (padam) of perception (dṛśaḥ), (but) let only the Nectar of Light shine for me (in each of them, as It is) the Extracted Essence of sensory perception (and) of thinking --i.e. of thoughtless perception and of thoughtful thinking-- (param…mama…parisphurantu…darśana-cintana-prakāśa-amṛta-sārāṇi). || 8/11 ||
परमेश्वर तेषु तेषु कृच्छ्रेष्वपि नामोपनमत्स्वहं भवेयम्
न परं गतभीस्त्वदङ्गसङ्गादुपजाताधिकसम्मदोऽ पि यावत् ॥८/१२॥
parameśvara teṣu teṣu kṛcchreṣvapi nāmopanamatsvahaṃ bhaveyam
na paraṃ gatabhīstvadaṅgasaṅgādupajātādhikasammado' pi
yāvat || 8/12 ||
Oh Parameśvara (parama-īśvara)! Let me (aham) have (bhaveyam) difficulties (kṛt-śreṣu…api…nāma-upanamatsu) whatever kind (teṣu…teṣu), while because of Your Embrace (during such difficulties) (tvat-aṅga-saṅgāt), I am (aham) not only (na…param…yāvat) become fearless (gatabhīḥ), but I also take delight in additional calamities (upajāta-adhika-sammadaḥ…api). || 8/12 ||
भवदात्मनि विश्वमुम्भितं यद्भवतैवापि बहिः प्रकाश्यते तत्
इति यद्दृढनिश्चयोपजुष्टं तदिदानिं स्फुटमेव भासताम् ॥८/१३॥
bhavadātmani viśvamumbhitaṃ yadbhavataivāpi bahiḥ prakāśyate tat
iti yaddṛḍhaniścayopajuṣṭaṃ tadidāniṃ sphuṭameva
bhāsatām || 8/13 ||
The universe (viśvam) is that (tat) which (yat) is contained (umbhitam) in Your Self (bhavat-ātmani) and (api) shines (prakāśyate) externally (bahiḥ) only through You --i.e. it is dependent on You, and this way You make it external-- (bhavatā…eva). This means (iti): that (tat) which (yat) is attained with certainty (dṛḍha-niścaya-upajuṣṭam), now (idānim) must shine (bhāsatām) clearly --i.e. after understanding the meaning of this sentence, I must realize that the universe is truly Śiva even in vyutthāna-- (sphuṭam eva). || 8/13 ||
Chapter nine
Svātantryavijayaḥ
Superiority of Freedom
कदा नवरसार्द्रार्द्रसम्भोगास्वादनोत्सुकम्
प्रवर्तेत विहायान्यन्मम त्वत्स्पर्शने मनः ॥९/१॥
kadā navarasārdrārdrasambhogāsvādanotsukam
pravarteta vihāyānyanmama tvatsparśane manaḥ || 9/1 ||
My (mama) mind (manaḥ) is eager to taste that Delight (which) is Soaked with ever new Bliss (nava-rasa-ardra-ardra-sambhoga-āsvādana-utsukam). When (kadā) (this moment will) come (pravarteta) (in which) You Touch (tvat-sparśane) (me, and my mind) rejects (vihāya) anything (but Your Bliss) (anyat)? || 9/1 ||
त्वदेकरक्तस्त्वत्पादपूजामात्रमहाधनः
कदा साक्षात्करिष्यामि भवन्तमयमुत्सुकः ॥९/२॥
tvadekaraktastvatpādapūjāmātramahādhanaḥ
kadā sākṣātkariṣyāmi bhavantamayamutsukaḥ || 9/2 ||
I am fond only of You (tvat-eka-raktaḥ), (as) this (ayam) fondness (utsukaḥ) is the Treasure of Worshipping only Your Feet (tvat-pāda-pūjā-mātra-mahā-dhanaḥ). When (kadā) will I see (kariṣyāmi) You (bhavantam) in front of my eyes (sākṣāt)? || 9/2 ||
गाढानुरागवशतो निरपेक्षीभूतमानसोऽ स्मि कदा
पटपटिति विघटिताखिलमहार्गलस्त्वामुपैष्यामि ॥९/३॥
gāḍhānurāgavaśato nirapekṣībhūtamānaso' smi kadā
paṭapaṭiti vighaṭitākhilamahārgalastvāmupaiṣyāmi || 9/3 ||
When (kadā) (that moment will come in which) my (asmi) mind will be independent (nirapekṣī-bhūta-mānasaḥ) due to the Power of Intense Devotion (gāḍha-anurāga-vaśataḥ) (when) all its great latches --i.e. impurities-- break (vighaṭita-akhila-mahā-argalaḥ…paṭapaṭiti), (then) I (finally can) attain (upaiṣyāmi) You (tvām)? || 9/3 ||
स्वसंवित्सारहृदयाधिष्ठानाः सर्वदेवताः
कदा नाथ वशीकुर्यां भवद्भक्तिप्रभावतः ॥९/४॥
svasaṃvitsārahṛdayādhiṣṭhānāḥ sarvadevatāḥ
kadā nātha vaśīkuryāṃ bhavadbhaktiprabhāvataḥ || 9/4 ||
Oh Lord (nātha)! When (kadā) will I subjugate --i.e. control-- (vaśī-kuryām) all the deities (like bhrāmī, etc. who are) (sarva-devatāḥ) the basis of the Heart (that is) the Essence of one’s own Consciousness (sva-saṃvit-sāra-hṛdaya-adhiṣṭhānāḥ) by means of ‘being Devoted to You’ (bhavat-bhakti-prabhāvataḥ)? || 9/4 ||
कदा मे स्याद्विभो भूरि भक्त्यानन्दरसोत्सवः
यदालोकसुखानन्दी पृथङ्नामापि लप्स्यते ॥९/५॥
kadā me syādvibho bhūri bhaktyānandarasotsavaḥ
yadālokasukhānandī pṛthaṅnāmāpi lapsyate || 9/5 ||
Oh Lord (prabho)! When (kadā) will I (me) actually (syāt) (experience) the Great (bhūri) Joy of the Nectar of the Bliss of Devotion (bhakti-ānanda-rasa-utsavaḥ), in which (yadā) I’m delighted in the Happiness of perceiving the world (in Oneness) --i.e. in Universal Consciousness-- (āloka-sukha-ānandī), (and in which) different names (and forms) also (pṛthak…nāma…api) vanish (lapsyate)? || 9/5 ||
ईश्वरमभयमुदारं पूर्णमकारणमपह्नुतात्मानं
सहसाभिज्ञाय कदा स्वामिजनं लज्जयिष्यामि ॥९/६॥
īśvaramabhayamudāraṃ pūrṇamakāraṇamapahnutātmānaṃ
sahasābhijñāya kadā svāmijanaṃ lajjayiṣyāmi || 9/6 ||
When (kadā) will I cause (everybody) to be ashamed (of You) (lajjayiṣyāmi) after (they) recognize (abhijñāya) (You) in a flash (sahasā) oh My Sovereign (īśvaram), Fearless (abhayam), Generous (udāram), Full (pūrṇam) (and) Causeless (akāraṇam) Lord (svāmijanam), (Whose) Self is concealed (apahnuta-ātmānam)? || 9/6 ||
कदा कामपि तां नाथ तव वल्लभतामियाम्
यया मां प्रति न क्वापि युक्तं ते स्यात्पलायितुम् ॥९/७॥
kadā kāmapi tāṃ nātha tava vallabhatāmiyām
yayā māṃ prati na kvāpi yuktaṃ te syātpalāyitum || 9/7 ||
Oh Lord (nātha)! When (kadā) will I become (iyām) Your (tava) extraordinary (kām…api) beloved (vallabhatām…tām) when (yayā) You (te) will have no possibility (na…kvāpi…yuktam) to fly away (syāt…palāyitum) from me (mām…prati)? || 9/7 ||
तत्त्वतोऽ शेषजन्तूनां भवत्पूजामयात्मनाम्
दृष्ट्यानुमोदितरसाप्लावितः स्यां कदा विभो ॥९/८॥
tattvato' śeṣajantūnāṃ bhavatpūjāmayātmanām
dṛṣṭyānumoditarasāplāvitaḥ syāṃ kadā vibho || 9/8 ||
Oh Lord (vibho)! When (kadā) will I (syām) be drenched with Delightful Nectar (anu-modita-rasā-plāvitaḥ) after seeing (or understanding the fact that) (dṛṣṭyā) the Self of all the beings is truly (tattvataḥ) composed of ’worshipping You’ --i.e. everybody always worships You-- (aśeṣa-jantūnām…bhavat-pūjā-maya-ātmanām)? || 9/8 ||
ज्ञानस्य परमा भूमिर्योगस्य परमा दशा
त्वद्भक्तिर्या विभो कर्हि पूर्णा मे स्यात्तदर्थिता ॥९/९॥
jñānasya paramā bhūmiryogasya paramā daśā
tvadbhaktiryā vibho karhi pūrṇā me syāttadarthitā || 9/9 ||
‘Being Devoted to You (tvat-bhaktiḥ)’ is (that) which (yā) is the ’Supreme (paramā) Stage (bhūmiḥ) of Knowledge (jñānasya)’, (and) the ’Supreme (paramā) State (daśā) of Yoga (yogasya)’ Oh Lord (vibho)! When will (Devotion) (karhi) as my (me) prayer (to You) (tat-arthitā) be actually (syāt) Perfect or Full --i.e. fulfilled-- (this way) (pūrṇā)? || 9/9 ||
सहसैवसाद्य कदा गाढमवष्टभ्य हर्षविवशो’ हम्
त्वच्चरणवरनिधानं सर्वस्य प्रकटयिष्यामि ॥९/१०॥
sahasaivasādya kadā gāḍhamavaṣṭabhya harṣavivaśo’ ham
tvaccaraṇavaranidhānaṃ sarvasya prakaṭayiṣyāmi || 9/10 ||
When (kadā) will I (aham) -Full of Bliss (harṣa-vivaśaḥ)- after attaining (āsādya) in an instant --i.e. without succession-- (sahasā…eva) (and consequently) resting upon (avaṣṭabhya) the Abundance (gāḍham) of the Treasure of Your Eminent Feet (tvat-caraṇa-vara-nidhānam)-, (finally can) make (It) clear (prakaṭayiṣyāmi) to everyone (sarvasya)? || 9/10 ||
परितः प्रसरच्छुद्धत्वदालोकमयः कदा
स्यां यथेश न किञ्चिन्मे मायाच्छायाबिलं भवेत् ॥९/११॥
paritaḥ prasaracchuddhatvadālokamayaḥ kadā
syāṃ yatheśa na kiñcinme māyācchāyābilaṃ bhavet || 9/11 ||
Oh Lord (īśa)! When (kadā) will I (syām) be completely filled with Your Constant (and) Pure Light (paritaḥ…prasarat-śuddha-tvat-āloka-mayaḥ), so (yathā) no cave of the darkness of māyā or duality (māyācchāyā-bilam)… (na…kiñcid) shines (bhavet) for me (me). || 9/11 ||
आत्मसात्कृतनिःशेषमण्डलो निर्व्यपेक्षकः
कदा भवेयं भगवंस्त्वद्भक्तगणनायकः ॥९/१२॥
ātmasātkṛtaniḥśeṣamaṇḍalo nirvyapekṣakaḥ
kadā bhaveyaṃ bhagavaṃstvadbhaktagaṇanāyakaḥ || 9/12 ||
Oh Lord (bhagavan)! When (kadā) will I (bhaveyam) become the sole (nirvyapekṣakaḥ) leader of the group of Your Devotees (tvat-bhakta-gaṇa-nāyakaḥ), (in Whom) the whole world is made one’s own (ātmasāt-kṛta-niḥśeṣa-maṇḍalaḥ)? || 9/12 ||
नाथ लोकाभिमानानामपूर्वं त्वं निबन्धनम्
महाभिमानः कर्हि स्यां त्वद्भक्तिरसपूरितः ॥९/१३॥
nātha lokābhimānānāmapūrvaṃ tvaṃ nibandhanam
mahābhimānaḥ karhi syāṃ tvadbhaktirasapūritaḥ || 9/13 ||
Oh Lord (nātha)! The bondage (nibandhanam) of false pride --i.e. limited ego-- (which) causelessly --i.e. by means of Your Freedom-- (pervades) all the living beings is You --i.e. You create false pride or limited self-awareness and not those beings-- (apūrvam…loka-abhimānānām…tvam). When (karhi) will I (syām) be filled with the Juice of my Devotion to You (tvat-bhakti-rasa-pūritaḥ) (that is) Great Pride --i.e. not ordinary human pride, but Divine Awareness, universal ego-- (mahā-abhimānaḥ). || 9/13 ||
अशेषविषयाशून्यश्रीसमाश्लेषसुस्थितः
शयीयमिव शीताङ्घ्रिकुशेशययुगे कदा ॥९/१४॥
aśeṣaviṣayāśūnyaśrīsamāśleṣasusthitaḥ
śayīyamiva śītāṅghrikuśeśayayuge kadā || 9/14 ||
When (kadā) will I take rest (śayīyam…iva) on Your Cooling Lotus-Feet (śīta-aṅghri-kuśeśaya-yuge) (on Which) Śrīlakṣmī --i.e. the Wealth of Liberation-- (In Whom) no object (of the world) is absent will embrace me --i.e. when Universal Consciousness will embrace me-- (aśeṣa-viṣayā-aśūnya-śrī-samāśleṣa-susthitaḥ)? || 9/14 ||
भक्त्यासवसमृद्धायास्त्वत्पूजाभोगसम्पदः
कदा पारं गमिष्यामि भविष्यामि कदा कृती ॥९/१५॥
bhaktyāsavasamṛddhāyāstvatpūjābhogasampadaḥ
kadā pāraṃ gamiṣyāmi bhaviṣyāmi kadā kṛtī || 9/15 ||
The Good Fortune of Enjoying Your Worship (tvat-pūjā-ābhoga-sampadaḥ) is furnished with the Nectar-juice of Devotion (bhakti-āsava-samṛddhāyāḥ). When (kadā) will I attain (gamiṣyāmi) that Highest State (pāram), when (kadā) will I become (bhaviṣyāmi) successful (kṛtī)? || 9/15 ||
आनन्दबाष्पपूरस्खलितपरिभ्रान्तगद्गदाक्रन्दः
हासोल्लासितवदनस्त्वत्स्पर्शरसं कदाप्स्यामि ॥९/१६॥
ānandabāṣpapūraskhalitaparibhrāntagadgadākrandaḥ
hāsollāsitavadanastvatsparśarasaṃ kadāpsyāmi || 9/16 ||
When (kadā) will I attain (āpsyāmi) (that) Taste of Your Touch (tvat-sparśa-rasam) (what makes me) cry with stammering voice intoxicated with the flow of the tears of Bliss (ānanda-bāṣpa-pūra-skhalita-paribhrānta-gadgada-ākrandaḥ), (while I am also) laughing (because of Joy) (hāsa-ullāsita-vadanaḥ)? || 9/16 ||
पशुजनसमानवृत्तामवधूय दशामिमां कदा शम्भो
आस्वादयेय तावकभक्तोचितमात्मनो रूपम् ॥९/१७॥
paśujanasamānavṛttāmavadhūya daśāmimāṃ kadā śambho
āsvādayeya tāvakabhaktocitamātmano rūpam || 9/17 ||
Oh Śambhu (śambho)! When (kadā) will I Enjoy (āsvādayeya) the Nature (rūpam) of the Self (ātmanaḥ) as understood by Your Devotees (tāvaka-bhakta-ucitam) after rejecting (avadhūya) this (imām) state (daśām) of activities (that are) suitable for limited beings (paśu-jana-samāna-vṛttām)? || 9/17 ||
लब्धाणिमादिसिद्धिर्विगलितसकलोपतापसन्त्रासः
त्वद्भक्तिरसायनपानक्रीडानिष्टः कदासीय ॥९/१८॥
labdhāṇimādisiddhirvigalitasakalopatāpasantrāsaḥ
tvadbhaktirasāyanapānakrīḍāniṣṭaḥ kadāsīya || 9/18 ||
When (kadā) will I attain (āsīya) the supernatural powers like aṇimā, etc. (labdha-aṇimā-adi-siddhiḥ) (in which) all the pains and terrors (of saṃsāra) vanish (vigalita-sakala-upatāpa-san-trāsaḥ), (as) I am resting in the Play of drinking the Elixir of ‘being Devoted to You’ (tvat-bhakti-rasāyana-pāna-krīḍā-niṣṭaḥ). || 9/18 ||
नाथ कदा स तथाविध आक्रन्दो मे समुच्चरेद्वाचि
यत्समनन्तरमेव स्फुरति पुरस्तावकी मूर्तिः ॥९/१९॥
nātha kadā sa tathāvidha ākrando me samuccaredvāci
yatsamanantarameva sphurati purastāvakī mūrtiḥ || 9/19 ||
Oh Lord (nātha)! When (kadā) will I utter only lamentation (for You, after which) (saḥ tathāvidha…ākrandaḥ…me…samut-caret…vāci…yat) Your (tāvakī) Form (mūrtiḥ) shines (sphurati) in front of me (puraḥ) immediately (samanantaram eva)? || 9/19 ||
गाढगाढभवदङ्घ्रिसरोजालिङ्गनव्यसनतत्परचेताः
वस्त्ववस्त्विदमयत्नत एव त्वां कदा समवलोकयितास्मि ॥९/२०॥
gāḍhagāḍhabhavadaṅghrisarojāliṅganavyasanatatparacetāḥ
vastvavastvidamayatnata eva tvāṃ kadā
samavalokayitāsmi || 9/20 ||
When will (kadā) I see (samavalokayitāsmi) You (tvām) as the whole world --lit. as that which is real and as that which is not-- (vastu…avastu…idam) without effort (ayatnataḥ…eva), (since my) heart is fond only of ‘being Devoted’ to the strong embrace of Your Lotus-Feet (gāḍha-gāḍha-bhavat-aṅghri-saras-ja-aliṅgana-vyasana-tatpara-cetāḥ). || 9/20 ||
Chapter ten
Avicchedabhaṅgaḥ
Constant separation
न सोढव्यमवश्यं ते जगदेकप्रभोरिदम्
माहेश्वराश्च लोकानामितरेषां समाश्चयत् ॥१०/१॥
na soḍhavyamavaśyaṃ te jagadekaprabhoridam
māheśvarāśca lokānāmitareṣāṃ samāścayat || 10/1 ||
Oh Sole Lord of the world (jagat-eka-prabhoḥ)! You don’t need to tolerate (te…na…soḍhavyam…avaśyam) that (idam…yat) Your Devotees --lit. those belong to Maheśvara-- (māheśvarāḥ) and (ca…ca) other (itareṣām) worldly people (lokānām) are similar or same (samāḥ). || 10/1 ||
ये सदैवानुरागेण भवत्पादानुगामिनः
यत्र तत्र गता भोगांस्ते कांश्चिदुपभुञ्जते ॥१०/२॥
ye sadaivānurāgeṇa bhavatpādānugāminaḥ
yatra tatra gatā bhogāṃste kāṃścidupabhuñjate || 10/2 ||
Those who (ye) always (sadā…eva) follow Your Feet by means of attachment --i.e. by Devotion-- (bhavat-pāda-anugāminaḥ), wherever (yatra) they enjoy (upabhuñjate) any (kāṃścid) object of enjoyment (bhogān), there (tatra) (they) attain (gatāḥ) You --i.e. as Supreme Bliss-- (te). || 10/2 ||
भर्ता कालान्तको यत्र भवांस्तत्र कुतो रुजः
तत्र चेतरभोगाशा का लक्ष्मीर्यत्र तावकी ॥१०/३॥
bhartā kālāntako yatra bhavāṃstatra kuto rujaḥ
tatra cetarabhogāśā kā lakṣmīryatra tāvakī || 10/3 ||
Where (yatra…tatra) the Protector (bhartā), the Devourer of Time (resides) (kāla-antakaḥ), where (kutaḥ) is pain (bhavān…rujaḥ)? And (ca) where (yatra…tatra) Your (tāvakī) Lakṣmī or Spiritual Wealth --i.e. Liberation-- (exists) (lakṣmīḥ), what is the (value) (kā) of (any) ’desire for the enjoyment of something else’ (itara-bhoga-āśā)? || 10/3 ||
क्षनमात्रसुखेनापि विभुर्येनासि लभ्यसे
तदैव सर्वः कालोऽ स्य त्वदानन्देन पूर्यते ॥१०/४॥
kṣanamātrasukhenāpi vibhuryenāsi labhyase
tadaiva sarvaḥ kālo' sya tvadānandena pūryate || 10/4 ||
Oh Lord (vibhuḥ)! Who (yena) realizes (labhyase) You (asi) by just (api) a flash of Supreme Pleasure --i.e. Liberation-- (kṣana-mātra-sukhena), his (asya) remaining life --i.e. remaining time before his death-- (tadā…eva…sarvaḥ…kālaḥ) will be filled (pūryate) with Your Bliss (tvat-ānandena). || 10/4 ||
आनन्दरसबिन्दुस्ते चन्द्रमा गलितो भुवि
सूर्यस्तथा ते प्रसृतः संहारी तेजसः कणः ॥१०/५॥
बलिं यामस्तृतीयाय नेत्रायास्मै तव प्रभो
अलौकिकस्य कस्यापि माहात्म्यस्यैकलक्ष्मणे ॥१०/६॥
ānandarasabinduste candramā galito bhuvi
sūryastathā te prasṛtaḥ saṃhārī tejasaḥ kaṇaḥ || 10/5 ||
baliṃ yāmastṛtīyāya netrāyāsmai tava prabho
alaukikasya kasyāpi māhātmyasyaikalakṣmaṇe || 10/6 ||
Your (te) Moon --i.e. prameya or object, the left eye of the Lord-- (candramā) is Bindu (which is composed of the) Taste of Bliss (ānanda-rasa-binduḥ) (and) oozing (galitaḥ) in the world (bhuvi). Moreover (tathā), Your (te) Sun --i.e. pramāṇa or cognition, the right eye of the Lord-- (sūryaḥ) flows forth (prasṛtaḥ) as a fraction (kaṇaḥ) of (Your) Light (tejasaḥ) (and it is) destructive (saṃhārī). || 10/5 ||
Oh Lord (prabho)! I must offer everything (balim…yāmaḥ) to (asmai) Your (tava) Third (tṛtīyāya) Eye --i.e. Fire as the subject-- (netrāya) (That is) the only sign (eka-lakṣmaṇe) of (Your) Indescribable (kasya…api) (and) Spiritual --i.e. Subjective-- (alaukikasya) Majesty (māhātmyasya). || 10/6 ||
तेनैव दृष्टोऽ सि भवद्दर्शनाद्यो’ तिहृष्यति
कथञ्चिद्यस्य वा हर्षः को’ पि तेन त्वमीक्षितः ॥१०/७॥
tenaiva dṛṣṭo' si bhavaddarśanādyo’ tihṛṣyati
kathañcidyasya vā harṣaḥ ko’ pi tena tvamīkṣitaḥ || 10/7 ||
You are (asi) seen (dṛṣṭaḥ) only by someone (tena…eva) who (yaḥ) greatly rejoices (atihṛṣyati) by seeing You (by means of Śāktasamāveśa) (bhavat-darśanāt). But (vā) whose (yasya) ’Joy’ (harṣaḥ) is indescribable (kaḥ…api), somehow --i.e. by means of Śāmbhavasamāveśa-- (kathañcid) behold (īkṣitaḥ…tena) You (directly) (tvam). || 10/7 ||
Kṣemarāja’s commentary:
“After seeing You (dṛṣṭvā…bhavantam) by means of Śāktasamāveśa (śākta-samāveśa-yuktyā…iti) (which takes place for someone who) is reflecting (vicintayan) only (eva) with his mind (cetasā) on (that) reality (vastu) (which is) devoid of pronunciation (uccāra-rahitam), the yogī (yaḥ) takes great delight (in You) (atihṛṣyati) (as he) is (bhavati) Full of Bliss --i.e. practically made of Bliss-- (ānanda-mayaḥ). You (tvam) are (asi) seen (dṛṣṭaḥ) sometimes (this way) (kvāpi) only by someone who is devoted to the worship of non-duality (abheda-upāsā-pareṇa).
The word ’kathañcid’ --lit. somehow-- means (katham-cid…iti): “for someone who thinks of nothing” (akiñcit-cintakasya). This means (iti): by means of the process of Śāmbhavasamāveśa (śāmbhava-samāveśa-krameṇa), or (vā) whose (yasya) indescribable (kaḥ…api) Bliss (harṣaḥ) is not (na…tu) that bliss (harṣaḥ) (which is attained) by someone who is worshipping duality (bheda-upāsā-pareṇa). ’Tena…ko’pi’ (in the second line of the verse) (ten…kaḥ…api) means (iti): You are (tvam) seen (īkṣitaḥ) as a Mass of (All-pervading) Consciousness (cit-ghanaḥ) due to Pratyabhijñā or Recognition (of this fact) (pratyabhijñātaḥ).”
येषां प्रसन्नोऽ सि विभो यैर्लब्धं हृदयं तव
आकृष्य त्वत्पुरात्तैस्तु बाह्यमाभ्यन्तरीकृतम् ॥१०/८॥
yeṣāṃ prasanno' si vibho yairlabdhaṃ hṛdayaṃ tava
ākṛṣya tvatpurāttaistu bāhyamābhyantarīkṛtam || 10/8 ||
Oh Lord (vibho)! By those (taiḥ…tu) with whom (yeṣām) You are (asi) pleased (prasannaḥ), (and) by whom (yaiḥ) Your (tava) Heart (hṛdayam) is attained (labdham) (by) drawing (It) out (ākṛṣya) from Your Kingdom (tvat-purāt), ’the external’ (bāhyam) are made ’Innate’ or ’One with them’ --i.e. internalized in the sense of ’unification’-- (ābhi-antarī-kṛtam). || 10/8 ||
त्वदृते निखिलं विश्वं समदृग्यातमीक्ष्यताम्
ईश्वरः पुनरेतस्य त्वमेको विषमेक्षणः ॥१०/९॥
tvadṛte nikhilaṃ viśvaṃ samadṛgyātamīkṣyatām
īśvaraḥ punaretasya tvameko viṣamekṣaṇaḥ || 10/9 ||
Without You (tvat-ṛte), the whole (nikhilam) universe (viśvam) is seen (īkṣyatām…yātam) with the eyes of duality (samadṛk), but (punaḥ) You (tvam) are Īśvara (īśvaraḥ), the Sole (ekaḥ) Three-Eyed Lord (viṣama-īkṣaṇaḥ) of this (world) --i.e. You see the world with Your Third-Eye of Subjectivity-- (etasya). || 10/9 ||
आस्तां भवत्प्रभावेण विना सत्तैव नास्ति यत्
त्वद्दूषणकथा येषां त्वदृते नोपपद्यते ॥१०/१०॥
āstāṃ bhavatprabhāveṇa vinā sattaiva nāsti yat
tvaddūṣaṇakathā yeṣāṃ tvadṛte nopapadyate || 10/10 ||
Without (vinā) Your Majesty or Power (bhavat-prabhāveṇa), ’Existence’ (sattā) does not (na…eva) exist --i.e. nothing exists-- (asti). (But) the teachings of those who dishonour You (with their teachings) --i.e. like that of the buddhists, the followers of sāṃkhya, mīmāṃsā, etc.-- (tvat-dūṣaṇa-kathā…yeṣām) also do not exist (na…upapadyate) without You (tvat-ṛte), as You create (āstām) that (yat). || 10/10 ||
बाह्यान्तरान्तरायालीकेवले चेतसि स्थितिः
त्वयि चेत्स्यान्मम विभो किमन्यदुपयुज्यते ॥१०/११॥
bāhyāntarāntarāyālīkevale cetasi sthitiḥ
tvayi cetsyānmama vibho kimanyadupayujyate || 10/11 ||
Oh Lord (vibho)! If (cet) my (mama) mind (cetasi…sthitiḥ), deprived of the collection of the external, the internal and the obstruction --i.e. jāgrat, svapna and suṣupti-- (bāhya-antara-antarāya-ālī-kevale), is actually (syāt) You (tvayi), what (kim) else (anyat) is to be done (upayujyate)? || 10/11 ||
अन्ये भ्रमन्ति भगवन्नात्मन्येवातिदुःस्थिताः
अन्ये भ्रमन्ति भगवन्नात्मन्येवातिसुस्थिताः ॥१०/१२॥
anye bhramanti bhagavannātmanyevātiduḥsthitāḥ
anye bhramanti bhagavannātmanyevātisusthitāḥ || 10/12 ||
(There are those who) wander (bhramanti) everywhere (anye) but in the Self of the Lord (bhagavan-na-ātmani…eva). (They are) confused --i.e. they stand in the wrong place-- (ati-duḥ-sthitāḥ). (But there are those) who wander (bhramanti…anye) only in the Self of the Lord (bhagavan-ātmani), (and they have) knowledge --lit. being well established, they stand in the right place-- (ati-su-sthitāḥ). || 10/12 ||
अपीत्वापि भवद्भक्तिसुधामनवलोक्य च
त्वामीश त्वत्समाचारमात्रात्सिद्ध्यन्ति जन्तवः ॥१०/१३॥
apītvāpi bhavadbhaktisudhāmanavalokya ca
tvāmīśa tvatsamācāramātrātsiddhyanti jantavaḥ || 10/13 ||
Even (api) if (they) do not see (anavalokya) You (tvām) and (ca) do not drink (apītvā) the Nectar of ’Devotion to You’ --i.e. the Nectar of Śāktasamāveśa-- (bhavat-bhakti-sudhām), limited beings (jantavaḥ) attain success (siddhyanti) merely by hearing about You (tvat-samācāra-mātrāt), oh Lord (īśa)! || 10/13 ||
भृत्या वयं तव विभो तेन त्रिजगतां यथा
बिभर्ष्यात्मानमेवं ते भर्तव्या वयमप्यलम् ॥१०/१४॥
bhṛtyā vayaṃ tava vibho tena trijagatāṃ yathā
bibharṣyātmānamevaṃ te bhartavyā vayamapyalam || 10/14 ||
Oh Lord (vibho)! We are (vayam) Your (tava) slaves (bhṛtyāḥ). You take care of --i.e. maintain-- (bibharṣi) the three worlds --i.e. jāgrat, svapna and suṣupti or object, cognition and subject-- (tri-jagatām), and (yathā) this way (evam): of us (ātmānam). So (api…alam): we (vayam) are to be maintained (bhartavyāḥ) for You (te). || 10/14 ||
परानन्दामृतमये दृष्टे’ पि जगदात्मनि
त्वयि स्पर्शरसे’ त्यन्ततरमुत्कण्ठितो’ स्मि ते ॥१०/१५॥
parānandāmṛtamaye dṛṣṭe’ pi jagadātmani
tvayi sparśarase’ tyantataramutkaṇṭhito’ smi te || 10/15 ||
Though (api) I saw (You) (dṛṣṭe) composed of the Nectar of Supreme Bliss (para-ānanda-amṛta-maye), (but) for completion (ati-anta-taram), I am longing (utkaṇṭhitḥ) for You (tvayi…te) as the Essence of the world (jagat-ātmani) in the Nectar of Touch --i.e. as Universal Consciousness-- (sparśa-rase). || 10/15 ||
देव दुःखान्यशेषाणि यानि संसारिणामपि
धृत्याख्यभवदीयात्मयुतान्यायान्ति सह्यताम् ॥१०/१६॥
deva duḥkhānyaśeṣāṇi yāni saṃsāriṇāmapi
dhṛtyākhyabhavadīyātmayutānyāyānti sahyatām || 10/16 ||
Oh Lord (deva)! Though (api) saṃsārin-s or transmigratory beings (saṃsāriṇām) (are full) of all (aśeṣāṇi) the sorrows (of the world) (duḥkhāni…yāni), (they) endure (sahyatām…āyānti) (because they) are connected with Your Self called ’dhṛti’ or ’firmness or support’ (dhṛti-ākhya-bhavadīya-ātmā-yutāni). || 10/16 ||
सर्वज्ञे सर्वशक्तौ च त्वय्येव सति चिन्मये
सर्वथाप्यसतो नाथ युक्तास्य जगतः प्रथा ॥१०/१७॥
sarvajñe sarvaśaktau ca tvayyeva sati cinmaye
sarvathāpyasato nātha yuktāsya jagataḥ prathā || 10/17 ||
Oh Lord (nātha)! The expansion or perception (prathā) of this (asya) unreal --i.e. dualistic-- (asataḥ) world (jagataḥ) is though (api) everywhere (sarvathā), (It) is attached (yuktā) only to You (tvayi…eva…sati) (as You are) all the Powers --i.e. Freedom-- (sarva-śaktau) and (ca) (consequently:) ’All-knowing (sarva-jñe) Consciousness (cit-maye)’. || 10/17 ||
त्वत्प्राणिताः स्फुरन्तीमे गुणा लोष्टोपमा अपि
नृत्यन्ति पवनोद्धूताः कार्पासपिचवो यथा ॥१०/१८॥
यदि नाथ गुणेष्वात्माभिमानो न भवेत्ततः
केन हीयेत जगतस्त्वदेकात्मतया प्रथा ॥१०/१९॥
tvatprāṇitāḥ sphurantīme guṇā loṣṭopamā api
nṛtyanti pavanoddhūtāḥ kārpāsapicavo yathā || 10/18 ||
yadi nātha guṇeṣvātmābhimāno na bhavettataḥ
kena hīyeta jagatastvadekātmatayā prathā || 10/19 ||
Though (api) these (ime) attributes --i.e. activities of buddhi, etc.-- (guṇāḥ) are like a lump of clay --i.e. jaḍa or lifeless-- (loṣṭa-upamāḥ), (but if they are) enlivened by You (tvat-prāṇitāḥ), (they) shine (sphuranti) (and) dance --i.e. “come to life”-- (nṛtyanti) like balls of cotton (kārpāsa-picavaḥ) (when) the wind picks them up (pavana-uddhūtāḥ).
So (yathā…tataḥ), oh Lord (nātha)! if (yadi) pride or self-importance --i.e. I-sense-- (ātmā-abhimānaḥ) was not (na) present (bhavet) (in such) attributes (guṇeṣu), who (kena) (would) reject (hīyeta) the non-dualistic (tvat-eka-ātmatayā) perception (prathā) of the world (and become saṃsārin?) (jagataḥ)? || 10/18-19 ||
वन्द्यास्ते’ पि महीयांसः प्रलयोपगता अपि
त्वत्कोपपावकस्पर्शपूता ये परमेश्वर ॥१०/२०॥
vandyāste’ pi mahīyāṃsaḥ pralayopagatā api
tvatkopapāvakasparśapūtā ye parameśvara || 10/20 ||
Oh Parameśvara (parama-īśvara)! Even (api) those (te) great souls (mahīyāṃsaḥ) are praisworthy (vandyāḥ) who (ye) though (api) died (pralaya-upa-gatāḥ), (but meanwhile) purified by the Touch of the Fire of Your Wrath --i.e. by God-- (tvat-kopa-pāvaka-sparśa-pūtāḥ). || 10/20 ||
महाप्रकाशवपुषि विस्पष्टे भवति स्थिते
सर्वतो’ पीश तत्कस्मात्तमसि प्रसराम्यहम् ॥१०/२१॥
mahāprakāśavapuṣi vispaṣṭe bhavati sthite
sarvato’ pīśa tatkasmāttamasi prasarāmyaham || 10/21 ||
Oh Lord (īśa)! (It is True that You) exist (bhavati) in the Manifested (vispaṣṭe…sthite) Glory of Mahāprakāśa or the Great --i.e. Universal-- Light of Consciousness (mahā-prakāśa-vapuṣi) everywhere (sarvataḥ), but (api) why (tat-kasmāt) I do (aham) roam (prasarāmi) in darkness --i.e. vyutthāna-- (then) (tamasi)? || 10/21 ||
अविभागो भवानेव स्वरूपममृतं मम
तथापि मर्त्यधर्माणामहमेवैकम् आस्पदम् ॥१०/२२॥
avibhāgo bhavāneva svarūpamamṛtaṃ mama
tathāpi martyadharmāṇāmahamevaikam āspadam || 10/22 ||
The Lord (bhavān…eva) is not different (avibhāgaḥ) from me (mama), (as He is my) Essential Nature (svarūpam), (my) Nectar (amṛtam). But also (tathā…api), I am (aham…eva) the sole (ekam) abode of --i.e. furnished with-- (āspadam) the sorrows of human beings (martya-dharmāṇām). || 10/22 ||
महेश्वरेति यस्यास्ति नामकं वाग्विभूषणम्
प्रणामाङ्कश्च शिरसि स एवैकः प्रभावितः ॥१०/२३॥
maheśvareti yasyāsti nāmakaṃ vāgvibhūṣaṇam
praṇāmāṅkaśca śirasi sa evaikaḥ prabhāvitaḥ || 10/23 ||
Whose (yasya) speech is decorated (vāk-vibhūṣaṇam) with (Your) name --i.e. who utter Your name-- (nāmakam) like (iti): “Oh Maheśvara, etc.“ (mahā-īśvara), and (ca) has the ’sign of bowing down’ on his (fore)head --i.e. samāviṣṭa-- (praṇāma-aṅkaḥ…śirasi), is (saḥ) the only (eva) one (ekaḥ) powerful being (prabhāvitaḥ) . || 10/23 ||
सदसच्च भवानेव येन तेनाप्रयासतः
स्वरसेनैव भगवंस्तथा सिद्धिः कथं न मे ॥१०/२४॥
sadasacca bhavāneva yena tenāprayāsataḥ
svarasenaiva bhagavaṃstathā siddhiḥ kathaṃ na me || 10/24 ||
Only (eva) the Lord (bhavān) is ’sat’ and ’asat’ (sat-asat). Oh Lord (bhagavan)! Why (katham…na) cannot (na) I (me) attain realization (siddhiḥ) then (tathā) through (yena…tena) Your Nectar only without effort --i.e. constantly and without any means like upāya-s, etc.-- (aprayāsataḥ…svarasena…eva)? || 10/24 ||
शिवदासः शिवैकात्मा किं यन्नासादयेत् सुखम्
तर्प्यो’ स्मि देवमुख्यानामपि येनामृतासवैः ॥१०/२५॥
śivadāsaḥ śivaikātmā kiṃ yannāsādayet sukham
tarpyo’ smi devamukhyānāmapi yenāmṛtāsavaiḥ || 10/25 ||
(I am) the servant of Śiva (śiva-dāsaḥ), (and I am) one with Śiva (śiva-aika-ātmā). What enjoyment (sukham) I cannot have (kim…yat…na…āsādayet)? I am (asmi) to be served (tarpyaḥ) even (api) by the lords of the senses (deva-mukhyānām) by (giving me the) Taste of Nectar (and not by enjoying me) (yena…amṛta-āsavaiḥ). || 10/25 ||
हृन्नाभ्योरन्तरालस्थः प्राणिनां पित्तविग्रहः
ग्रससे त्वं महावह्निः सर्वं स्थावरजङ्गमम् ॥१०/२६॥
hṛnnābhyorantarālasthaḥ prāṇināṃ pittavigrahaḥ
grasase tvaṃ mahāvahniḥ sarvaṃ sthāvarajaṅgamam || 10/26 ||
Standing between (antarāla-sthaḥ) the heart and the navel (hṛt-nābhyoḥ) of living beings (prāṇinām), You (tvam) are the Great Fire (mahā-vahniḥ) of the ’stomach’ (pitta-vigrahaḥ) (Which) consumes (grasase) everything (sarvam) motionless and moving --i.e. object and subject or the whole world-- (sthāvara-jaṅgamam). || 10/26 ||
Chapter eleven
Autsukyaviśvasitam
Certainty in the desired
जगदिदमथ वा सुहृदो बन्धुजनो वा न भवति मम किमपि
त्वं पुनरेतत् सर्वं यदा तदा कोऽ परो मे’ स्तु ॥११/१॥
jagadidamatha vā suhṛdo bandhujano vā na bhavati mama kimapi
tvaṃ punaretat sarvaṃ yadā tadā ko' paro me’ stu || 11/1 ||
I (mama) don’t have this (idam) world (jagat…atha vā), (I have) no (na…bhavati) relatives, no friends (bandhu-janaḥ), (I have) nothing (kim…api), but (punaḥ) if (yadā) You are everything --i.e. all this-- (to me) (etat…sarvam), then (tadā) what (kaḥ) would be (astu) different (aparaḥ) from me (me)? || 11/1 ||
स्वामिन्महेश्वरस्त्वं साक्षात्सर्वं जगत्त्वमेवेति
वस्त्वेव सिद्धिमेत्विति याच्ञा तत्रापि याच्ञैव ॥११/२॥
svāminmaheśvarastvaṃ sākṣātsarvaṃ jagattvameveti
vastveva siddhimetviti yācñā tatrāpi yācñaiva || 11/2 ||
“Oh Owner of All (svāmin)! You (tvam) are Maheśvara (maha-īśvaraḥ), the whole (sarvam) world (jagat) in front of my eyes (sākṣāt) is only (eva) You (tvam)”. “Let me realize this truth! (vastu…eva…siddhim…etu…iti)” (This) is my only request (yācñā…tatra…api yācñā…eva). || 11/2 ||
त्रिभुवनाधिपतित्वमपीह यत्तृणमिव प्रतिभाति भवज्जुषः
किमिव तस्य फलं शुभकर्मणो भवति नाथ भवत्स्मरणादृते ॥११/३॥
tribhuvanādhipatitvamapīha yattṛṇamiva pratibhāti bhavajjuṣaḥ
kimiva tasya phalaṃ śubhakarmaṇo bhavati nātha
bhavatsmaraṇādṛte || 11/3 ||
Though (api) in this universe (iha), (shines) the Lordship or Kingdom of the three worlds --i.e. I rule over the three worlds called ’subject, cognition and object’-- (tri-bhuvan-adhi-pati-tvam), (but) to your devotee (bhavat-juṣaḥ), it (yat) appears (pratibhāti) just as a blade of grass (tṛṇam…iva). For him (tasya), what (kim...iva) fruit (phalam) would exist (bhavati) apart from (ṛte) the ‘act of remembering You’ (bhavat-smaraṇāt) (that is the only) virtuous act (śubha-karmaṇaḥ), oh Lord (nātha)? || 11/3 ||
येन नैव भवतो’ स्ति विभिन्नं किञ्चनापि जगतां प्रभवश्च
त्वद्विजृम्भितमतो’ द्भुतकर्मस्वप्युदेति न तव स्तुतिबन्धः ॥११/४॥
yena naiva bhavato’ sti vibhinnaṃ kiñcanāpi jagatāṃ prabhavaśca
tvadvijṛmbhitamato’ dbhutakarmasvapyudeti na tava
stutibandhaḥ || 11/4 ||
Since (yena) nothing (na…eva…kiñcana…api) exists (asti) (which) is different or separated (vibhinnam) from You (bhavataḥ), and (ca) the birthplace (prabhavaḥ) of the world (jagatām) arises in You (tvat-vijṛmbhitam); therefore (ataḥ), not (na) even (api) during (Your) miraculous acts (adbhuta-karmasu) (like the manifestation or the dissolution of the universe) arises (udeti) any praise for You (tava) (because it would be bondage) (stuti-bandhaḥ). || 11/4 ||
Notes:
Kṣemarāja says that even when we utter no praise for the Lord, He still shines as the praised one and as the praise or any hymn’.
त्वन्मयो’ स्मि भवदर्चननिष्ठः सर्वदाहमिति चाप्यविरामम्
भावयन्नपि विभो स्वरसेन स्वप्नगोऽ पि न तथा किमिव स्याम् ॥११/५॥
tvanmayo’ smi bhavadarcananiṣṭhaḥ sarvadāhamiti cāpyavirāmam
bhāvayannapi vibho svarasena svapnago' pi na tathā kimiva
syām || 11/5 ||
“Being established in worshipping You (bhavat-arcana-niṣṭhaḥ), I (aham) am (asmi) always (sarvadā) one with You (tvat-mayaḥ)”. (Since I am) contemplating (bhāvayan…api) this way (iti…ca…api) without any break (avirāmam), why (kim…iva) do I (syām…na…tathā) not pervade even (api) dreaming (svapna-gaḥ) with Your Juice (svarasena), oh Lord! (vibho)? || 11/5 ||
ये मनागपि भवच्चरणाब्जोद्भूतसौरभलवेन विमृष्टः
तेषु विस्रमिव भाति समस्तं भोगजातममरैरपि मृग्यम् ॥११/६॥
ye manāgapi bhavaccaraṇābjodbhūtasaurabhalavena vimṛṣṭaḥ
teṣu visramiva bhāti samastaṃ bhogajātamamarairapi
mṛgyam || 11/6 ||
For those (teṣu) who (ye) are touched (vimṛṣṭāḥ) just for a moment (manāk…api) by a tiny molecule of the Fragrance (which) arises from the Lotus of Your Feet (bhavat-caraṇa-abja-udbhūta-saurabha-lavena), all (samastam) (worldly) enjoyments (bhoga-jātam) sought for (mṛgyam) even (api) by the gods (amaraiḥ) are (bhāti) as stinky as raw meat (visram…iva). || 11/6 ||
हृदि ते न तु विद्यतेऽ न्यदन्यद्वचने कर्मणि चान्यदेव शंभो
परमार्थसतो’ प्यनुग्रहो वा यदि वा निग्रह एक एव कार्यः ॥११/७॥
hṛdi te na tu vidyate' nyadanyadvacane karmaṇi cānyadeva śaṃbho
paramārthasato’ pyanugraho vā yadi vā nigraha eka eva
kāryaḥ || 11/7 ||
In Your (te) mind (hṛdi), there is (na…tu…vidyate) one thing (anyat), in (Your) speech (vacane) another (anyat), and in (your) actions (karmaṇi) another (anyat) again (eva)! Though (api) for the one who is faithful to the Supreme Truth (parama-artha-sataḥ), do one thing (ekaḥ…eva…kāryaḥ): (bestow) Grace (anugrahaḥ) or (vā…yadi…vā) reject (him) (nigrahaḥ). || 11/7 ||
मूढोऽ स्मि दुःखकलितोऽ स्मि जरादिदोषभीतोऽ स्मि शक्तिरहितोऽ स्मि तवाश्रितोऽ
स्मि
शम्भो तथा कलय शीघ्रमुपैमि येन सर्वोत्तमां धुरम्
अपोज्झितदुःखमार्गः ॥११/८॥
mūḍho' smi duḥkhakalito' smi jarādidoṣabhīto' smi śaktirahito' smi
tavāśrito' smi
śambho tathā kalaya śīghramupaimi yena sarvottamāṃ dhuram
apojjhitaduḥkhamārgaḥ || 11/8 ||
I am (asmi) ignorant (mūḍhaḥ), impelled by sorrow (duḥkha-kalitaḥ…asmi), I fear the darkness of old age, etc. (jara-ādi-doṣa-bhītaḥ…asmi), I am separated from Śakti --i.e. I have no power to do-- (śakti-rahitaḥ…asmi), (but) I take refuge in You (tava…āśritaḥ…asmi) Oh Śambhu (śambho)!; so (tathā), please allow (kalaya) me to quickly (śīghram) attain (upaimi…yena) the most excellent (sarva-uttamām) burden or path (dhuram) (that is) devoid of sorrows (apa-ujjhita-duḥkha-mārgaḥ). || 11/8 ||
त्वत्कर्णदेशमधिशय्य महार्घभावमाक्रन्दितानि मम तुच्छतराणि यान्ति
वंशान्तरालपतितानि जलैकदेशखण्डानि मौक्तिकमणित्वमिवोद्वहन्ति ॥११/९॥
tvatkarṇadeśamadhiśayya mahārghabhāvamākranditāni mama
tucchatarāṇi yānti
vaṃśāntarālapatitāni jalaikadeśakhaṇḍāni
mauktikamaṇitvamivodvahanti || 11/9 ||
After my (mama) useless (tucchatarāṇi) cryings (ākranditāni) attain Your ears (tvat-karṇa-deśam…adhiśayya), (they) become (yānti) valuable (maha-argha-bhāvam). (They) are like (iva) raindrops (jala-eka-deśa-khaṇḍāni) fallen into the bamboo’s hollow (vaṃśa-antarāla-patitāni), (which finally) become (udvahanti) Pearls of Liberation (mauktika-maṇitvam). || 11/9 ||
किमिव च लभ्यते बत न तैरपि नाथ जनैः क्षणमपि कैतवादपि च ये तव
नाम्नि रताः
शिशिरमयूखशेखर तथा कुरु येन मम क्षतमरणोऽ णिमादिकमुपैमि यथा
विभवम् ॥११/१०॥
kimiva ca labhyate bata na tairapi nātha janaiḥ kṣaṇamapi
kaitavādapi ca ye tava nāmni ratāḥ
śiśiramayūkhaśekhara tathā kuru yena mama kṣatamaraṇo' ṇimādikamupaimi yathā vibhavam || 11/10 ||
(There are beings) who (ye) are fond (ratāḥ) of Your (tava) name --i.e. eager to chant Your name-- (nāmni). What would (kim…iva…ca) they (taiḥ…api…janaiḥ) not achieve (labhyate) even if (they chant Your Name) deceitfully (kaitavāt…api…ca) for a moment (kṣaṇam…api)? Oh (bata) Lord (nātha), Whose Diadem is the Moon (śiśira-mayūkha-śekhara)! Bestow me (tathā…kuru…mama) chance to attain (upaimi…yathā) aṇimā and other powers (aṇimā-adikam…vibhavam) (, then) by (Your act,) death disappears (kṣata-maraṇaḥ). || 11/10 ||
शम्भो शर्व शशाङ्कशेखर शिव त्र्यक्षाक्षमालाधर श्रीमन्नुग्रकपाललाञ्छन
लसद्भीमत्रिशूलायुध
कारुण्याम्बुनिधे त्रिलोकरचनाशीलोग्रशक्त्यात्मक श्रीकण्ठाशु
विनाशयाशुभभरानाधत्स्वसिद्धिं पराम् ॥११/११॥
śambho śarva śaśāṅkaśekhara śiva tryakṣākṣamālādhara
śrīmannugrakapālalāñchana lasadbhīmatriśūlāyudha
kāruṇyāmbunidhe trilokaracanāśīlograśaktyātmaka śrīkaṇṭhāśu vināśayāśubhabharānādhatsvasiddhiṃ
parām || 11/11 ||
Oh Śambhu (śambho)! Oh Śarva (śarva)! Oh Moon-crowned (śaśāṅka-śekhara)! Oh Śiva (śiva)! Oh Three Eyed (tryakṣa)! Oh Venerable Holder of rosary beads (akṣa-mālādhara…śrīman)! Oh (Whose) mark is a terrible skull (ugra-kapāla-lāñchana) (and Whose) weapon is the terrible Trident (lasat-bhīma-triśūla-āyudha)! Oh Ocean of Compassion (kāruṇi-āmbu-nidhe)! (Your) terrible Śakti gathers and tastes the three worlds (of subject, cognition and object) (triloka-racanā-śīla-ugra-śakti-ātmaka)! Oh Śrīkaṇṭha (śrīkaṇṭha)! Destroy (vināśaya) quickly (āśu) my burden of impurity (aśubha-bharān) (and) bestow (ādhatsva) (me) Supreme (parām) Realization (siddhim)! || 11/11 ||
तत् किं नाथ भवेन्न यत्र भगवान्निर्मातृतामश्नुते भावः स्यात्किमुतस्य
चेतनवतो नाशास्ति यं शङ्करः
इत्थं ते परमेश्वराक्षतमहाशक्तेः सदा संश्रितः संसारेऽ त्र
निरन्तराधिविधुरः क्लिश्याम्यहं केवलम् ॥११/१२॥
tat kiṃ nātha bhavenna yatra bhagavānnirmātṛtāmaśnute bhāvaḥ
syātkimutasya cetanavato nāśāsti yaṃ śaṅkaraḥ
itthaṃ te parameśvarākṣatamahāśakteḥ sadā saṃśritaḥ saṃsāre' tra
nirantarādhividhuraḥ kliśyāmyahaṃ kevalam || 11/12 ||
Oh Lord (nātha)! Where (yatra) You (bhagavān) are the Creator (nirmātṛtām…aśnute), what does not exist (tat…kim…na…bhavet)? What (bhāvaḥ…yāt…kimu) belongs to the Conscious One (tasya…cetanavataḥ) which (yam) is not (na) governed (āśāsti) by Śaṅkara (śaṅkaraḥ)? This way (ittham), because of the Great (and) Unbroken Śakti of Parameśvara (parama-īśvara-akṣata-mahā-śakteḥ), of You (te); I (aham) suffer (kliśyāmi) alone (kevalam) (, and I am) helpless (while having) mental agony without any break (nirantara-ādhi-vidhuraḥ), here (atra) resting (saṃśritaḥ) in saṃsāra (saṃsāre). || 11/12 ||
यद्यप्यत्र वरप्रदोद्धततमाः पीडाजरामृत्यव एते वा क्षणमासतां बहुमतः
शब्दादिरेवास्थिरः
तत्रापि स्पृहयामि सन्ततसुखाकाङ्क्षी चिरं स्थास्नवे
भोगास्वादयुतत्वदङ्घ्रिकमलध्यानाग्र्यजीवातवे ॥११/१३॥
yadyapyatra varapradoddhatatamāḥ pīḍājarāmṛtyava ete vā
kṣaṇamāsatāṃ bahumataḥ śabdādirevāsthiraḥ
tatrāpi spṛhayāmi santatasukhākāṅkṣī ciraṃ sthāsnave
bhogāsvādayutatvadaṅghrikamaladhyānāgryajīvātave || 11/13 ||
Oh Bestower of boons (vara-prada)! Though (yadi…api) there are (ete) sadness, old age and death (pīḍā-jarā-mṛtyavaḥ) appearing here with great intensity (uddhata-tamāḥ) or (vā) just for a moment (kṣaṇam…āsatām), (but) I am (still) unstable (asthiraḥ) when I experience some value (bahumataḥ) through the sense-objects (śabda-ādiḥ…eva). So (tatra…api), I am eager to experience (spṛhayāmi) constant happiness (santata-sukhā-ākāṅkṣī) after a long time (ciram) for the most excellent life (that is) meditating on Your Lotus-Feet connected with the taste of enjoyment (bhoga-āsvāda-yuta-tvat-aṅghri-kamala-dhyāna-āgrya-jīvātave) to (attain) stability (sthāsnave). || 11/13 ||
हे नाथ प्रणतार्तिनाशनपटो श्रेयोनिधे धूर्जटे दुःखैकायतनस्य
जन्ममरणत्रस्तस्य मे साम्प्रतम्
तच्चेष्टस्व यथा मनोज्ञविषयास्वादप्रदा उत्तमा जीवन्नेव समश्नुवेऽ हमचलाः
सिद्धीस्त्वदर्चापराः ॥११/१४॥
he nātha praṇatārtināśanapaṭo śreyonidhe dhūrjaṭe duḥkhaikāyatanasya
janmamaraṇatrastasya me sāmpratam
tacceṣṭasva yathā manojñaviṣayāsvādapradā uttamā jīvanneva samaśnuve' hamacalāḥ
siddhīstvadarcāparāḥ || 11/14 ||
Oh Lord (he…nātha) with matted hair (dhūrjaṭe)! Oh Ocean of Beauty (śreyas-nidhe)! (You are) capable of destroying the pains of those who bow down (to Your Feet) (praṇata-arti-nāśana-paṭaḥ). Do (ceṣṭasva) now (sāmpratam) for me (me) that (tat) by means of which (yathā) I (aham) -who am afraid of birth and death (janma-maraṇa-trastasya) (and) resting in sadness or pain (duḥkha-ekāyatanasya)- (can) enjoy (samaśnuve) the siddhi-s (siddhīḥ), the permanent (acalāḥ) (and) uppermost (uttamāḥ) bestowers of the Taste of charming objects (manas-jña-viṣaya-āsvāda-pradāḥ) even when I am alive (jīvan…eva), (as they) are intent on worshipping You (tvat-arcā-parāḥ). || 11/14 ||
नमो मोहमहाध्वान्तध्वंसनानन्यकर्मणे
सर्वप्रकाशातिशयप्रकाशायेन्दुलक्ष्मणे ॥११/१५॥
namo mohamahādhvāntadhvaṃsanānanyakarmaṇe
sarvaprakāśātiśayaprakāśāyendulakṣmaṇe || 11/15 ||
Salutation (namaḥ) to the Sole Performer of the Destruction of the great darkness of Illusion (moha-mahā-dhvānta-dhvaṃsana-ananya-karmaṇe), to the Light surpassing all lights --i.e. all manifestations-- (sarva-prakāśa-atiśaya-prakāśāya) (and to Him Whose) mark is the Moon (on His forehead) (indu-lakṣmaṇe). || 11/15 ||
Chapter twelve
Rahasyanirdeśaḥ
Pointing out the Secret
सहकारि न किञ्चिदिष्यते भवतो न प्रतिबन्धकं दृषि
भवतैव हि सर्वमाप्लुतं कथमद्यापि तथापि नेक्षसे ॥१२/१॥
sahakāri na kiñcidiṣyate bhavato na pratibandhakaṃ dṛṣi
bhavataiva hi sarvamāplutaṃ kathamadyāpi tathāpi
nekṣase || 12/1 ||
There is no (na) obstacle (pratibandhakam) to see (dṛṣi) You (bhavataḥ), (and also) no method (na…kiñcid…sahakāri) is needed (iṣyate). Everything (sarvam) is overflowed or filled (āplutam) only (eva…hi) with You (bhavatā), but (tathā…api) why is that (katham) You still (adya…api) don’t (na) shine (to me) (īkṣase). || 12/1 ||
अपि भावगणादपीन्द्रियप्रचयादप्यवबोधमध्यतः
प्रभवन्तमपि स्वतः सदा परिपश्येयमपोढविश्वकम् ॥१२/२॥
api bhāvagaṇādapīndriyapracayādapyavabodhamadhyataḥ
prabhavantamapi svataḥ sadā
paripaśyeyamapoḍhaviśvakam || 12/2 ||
Let me see (paripaśyeyam) the Mighty (prabhavantam…api) Destruction of duality (apoḍha-viśvakam) constantly (sadā) (and) naturally (svataḥ) even (api) during the (appearance) of objects (bhāva-gaṇāt…api), (and) in the sphere of the collection of the senses (indriya-pracayāt…api) (, and) in the middle of perception (avabodha-madhyataḥ). || 12/2 ||
कथं ते जायेरन्कथम् अपि च ते दर्शनपथं व्रजेयुः केनापि
प्रकृतिमहताङ्केन खचिताः
तथोत्थायोत्थाय स्थलजलतृणादेरखिलतः
पदार्थाद्यान्सृष्टिस्रवदमृतपूरैर्विकिरसि ॥१२/३॥
kathaṃ te jāyerankatham api ca te darśanapathaṃ vrajeyuḥ kenāpi
prakṛtimahatāṅkena khacitāḥ
tathotthāyotthāya sthalajalatṛṇāderakhilataḥ padārthādyānsṛṣṭisravadamṛtapūrairvikirasi || 12/3 ||
(Your Devotees are so divine). Why (katham) should they (te) take birth (again) (jāyeran)? And how (katham…api…ca) they (te) proceed (vrajeyuḥ) to the range of sight --i.e. become understandable by worldly people-- (darśana-patham), (as they are) inlayed or furnished (khacitāḥ) with the unique signs of the greatness of (their) nature (prakṛti-mahatā-aṅkena…kena…api)? Therefore (tathā), to elevete (tathā) them (yān) from all (akhilataḥ) the gross, subtle and subtlest (sthala-jala-tṛṇa-ādeḥ) sense-objects (pada-arthāt), You fill (them) (vikirasi) with the Flood of the Flowing Nectar of Manifestation (sṛṣṭi-sravad-amṛta-pūraiḥ). || 12/3 ||
साक्षात्कृतभवद्रूपप्रसृतामृततर्पिताः
उन्मूलिततृषो मत्ता विचरन्ति यथारुचि ॥१२/४॥
sākṣātkṛtabhavadrūpaprasṛtāmṛtatarpitāḥ
unmūlitatṛṣo mattā vicaranti yathāruci || 12/4 ||
Those who are satisfied with the Flowing Nectar of Your Nature (that is) directly seen in front of one’s eyes (sākṣāt-kṛta-bhavat-rūpa-prasṛta-amṛta-tarpitāḥ) are intoxicated (mattāḥ) with vanished thirst --i.e. Freedom-- (unmūlita-tṛṣaḥ), (and) move --i.e. enjoy-- (vicaranti) according to their wish (yathāruci). || 12/4 ||
न तदा न सदा न चैकदेत्यपि सा यत्र न कालधीर्भवेत्
तदिदं भवदीयदर्शनं न च नित्यं न च कथ्यतेऽ न्यथा ॥१२/५॥
na tadā na sadā na caikadetyapi sā yatra na kāladhīrbhavet
tadidaṃ bhavadīyadarśanaṃ na ca nityaṃ na ca kathyate' nyathā || 12/5 ||
“No (na) later (tadā), no (na) always (sadā), and (ca) not (na) sometimes (ekadā)”. This means (iti): where (yatra) there is (sā) no (na…bhavet) thought or idea of ’time’ (kāladhīḥ), (there,) there is also (ca) no (sense of) (na) ’eternity’ (nityam), but It is (ca) not (na) even nominated (kathyate) with other terms --i.e. it is not the opposite of eternity-- (anyathā). (Only) this is Your Darśana or Perception (bhavadīya-darśanam). || 12/5 ||
त्वद्विलोकनसमुत्कचेतसो योगसिद्धिरियती सदास्तु मे
यद्विशेयमभिसन्धिमात्रतस्त्वत्सुधासदनमर्चनाय ते ॥१२/६॥
tvadvilokanasamutkacetaso yogasiddhiriyatī sadāstu me
yadviśeyamabhisandhimātratastvatsudhāsadanamarcanāya
te || 12/6 ||
My mind is desirous of Perceiving You (tvat-vilokana-samutka-cetasaḥ), let (astu) me (me) have such Yogic Success (yoga-siddhiḥ) constantly (sadā). Let me attain (viśeyam) That (yat) Abode --i.e. Yogic Success-- of Your Nectar (tvat-sudhā-sadanam) only through Your Intention --i.e. Your Will-- (abhi-sandhi-mātrataḥ) for the sake of Worshipping You (arcanāya…te). || 12/6 ||
निर्विकल्पभवदीयदर्शनप्राप्तिफुल्लमनसां महात्मनाम्
उल्लसन्ति विमलानि हेलया चेष्टितानि च वचांसि च स्फुटम् ॥१२/७॥
nirvikalpabhavadīyadarśanaprāptiphullamanasāṃ mahātmanām
ullasanti vimalāni helayā ceṣṭitāni ca vacāṃsi ca
sphuṭam || 12/7 ||
The words (vacāṃsi) and (ca…ca) activities (ceṣṭitāni) of those great souls (mahā-ātmanām) (whose) minds expand in attaining or penetrating Your Thoughtless Perception (nirvikalpa-bhavadīya-darśana-prāpti-phulla-manasām) clearly (sphuṭam) shine (ullasanti) with ease --i.e. spontaneously-- (helayā) without any impurity (vimalāni). || 12/7 ||
भगवन्भवदीयपादयोर्निवसन्नन्तर एव निर्भयः
भवभूमिषु तासु तास्वहं प्रभुमर्चेयमनर्गलक्रियः ॥१२/८॥
bhagavanbhavadīyapādayornivasannantara eva nirbhayaḥ
bhavabhūmiṣu tāsu tāsvahaṃ
prabhumarceyamanargalakriyaḥ || 12/8 ||
(Let me) become fearless (nirbhayaḥ) (by) resting (nivasan) under (antara…eva) Your Divine Feet (bhagavan-bhavadīya-pādayoḥ). (But also,) let me (aham) adore (arceyam) the Lord (prabhum) everywhere in (this) world (bhava-bhūmiṣu…tāsu…tāsu) (as this is) Free Act (anargala-kriyaḥ). || 12/8 ||
भवदङ्घ्रिसरोरुहोदरे परिलीनो गलितपरैषणः
अतिमात्रमधूपयोगतः परितृप्तो विचरेयमिच्छया ॥१२/९॥
bhavadaṅghrisaroruhodare parilīno galitaparaiṣaṇaḥ
atimātramadhūpayogataḥ paritṛpto vicareyamicchayā || 12/9 ||
Let me roam (vicareyam) full of satisfaction (pari-tṛptaḥ) by taking the most excellent Nectar (ati-mātra-madhu-upa-yogataḥ) through Your Will (icchayā), (then) any other desire of mine (will) disappear (galita-paraiṣaṇaḥ) (, as all of them will be) consumed (parilīnaḥ) by the Stomach of Your Lotus-Feet (bhavat-aṅghri-saras-ruha-udare). || 12/9 ||
यस्य दम्भादिवभवत्पूजासङ्कल्प उत्थितः
तस्याप्यवश्यमुदितं सन्निधानं तवोचितम् ॥१२/१०॥
yasya dambhādivabhavatpūjāsaṅkalpa utthitaḥ
tasyāpyavaśyamuditaṃ sannidhānaṃ tavocitam || 12/10 ||
Even in the case of (someone) (tasya…api) whose (yasya) thoughts about worshipping You (bhavat-pūjā-saṅkalpaḥ) arise (utthitaḥ) deceitfully (dambhāt…iva); Your (tava) Delightful (ucitam) Presence (sannidhānam) necessarily (avaśyam) takes place (uditam). || 12/10 ||
भगवन्नितरानपेक्षिणा नितरामेकरसेन चेतसा
सुलभं सकलोपशायिनं प्रभुमातृप्ति पिबेयमस्मि किम् ॥१२/११॥
bhagavannitarānapekṣiṇā nitarāmekarasena cetasā
sulabhaṃ sakalopaśāyinaṃ prabhumātṛpti pibeyamasmi
kim || 12/11 ||
Oh Lord (bhagavan)! For (my) satisfaction (ātṛpti), let me (asmi) completely eat (pibeyam) You (prabhum…nitarām) with (my) mind (cetasā) (that is fond of) only one taste (eka-rasena), (and) indifferent to anything else (itara-anapekṣiṇā). (You are) easy to attain (sulabham) as (You are) the closest to everyone (sakala-upaśāyinam). When will this happen (kim)? || 12/11 ||
त्वया निराकृतं सर्वं हेयमेतत्तदेव तु
त्वन्मयं समुपादेयमित्ययं सारसंग्रहः ॥१२/१२॥
tvayā nirākṛtaṃ sarvaṃ heyametattadeva tu
tvanmayaṃ samupādeyamityayaṃ sārasaṃgrahaḥ || 12/12 ||
“All (sarvam) this (etat) (which) is (said) to be avoided (heyam) (by yogī-s -as it is) deprived (nirākṛtam) of You (tvayā)- is composed of You (tvat-mayam…tat…eva…tu
) (; so it is) to be accepted (samupādeyam)”. This is (iti…ayam) the summary
of the Essence (of all the Scriptures) (sāra-saṃgrahaḥ). || 12/12 ||
भवतो’ न्तरचारि भावजातं प्रभुवन्मुख्यतयैव पूजितं तत्
भवतो बहिरप्यभावमात्रा कथमीशान भवेत्समर्च्यते वा ॥१२/१३॥
bhavato’ ntaracāri bhāvajātaṃ prabhuvanmukhyatayaiva pūjitaṃ tat
bhavato bahirapyabhāvamātrā kathamīśāna bhavetsamarcyate
vā || 12/13 ||
(All) worldly objects (bhāva-jātam) (which) exist in (antara-cāri) You (bhavataḥ) are just like You (prabhu-vat). They are (tat) worshiped (pūjitam) merely (eva) by facing them --i.e. by mere perception of them-- (mukhya-tayā). Oh Lord (īśāna)! how is it possible (katham) though (api) (that what is) external (bahiḥ) to You --i.e. different from You-- (bhavataḥ) simply does not exist (abhāva-mātrā…bhavet), but (vā) worshiped (samarcyate)?
Notes:
How can we worship objects at all if they do not exist since they are one with You, consequently they are not objects?
निःशब्दं निर्विकल्पं च निर्व्याक्षेपमथानिशम्
क्षोभेऽ प्यध्यक्षमीक्षेयं त्र्यक्ष त्वामेव सर्वतः ॥१२/१४॥
niḥśabdaṃ nirvikalpaṃ ca nirvyākṣepamathāniśam
kṣobhe' pyadhyakṣamīkṣeyaṃ tryakṣa tvāmeva sarvataḥ || 12/14 ||
Oh Three-eyed One (tryakṣa)! (You are) ’soundless’ (niḥśabdam), ’thoughtless’ (nirvikalpam), and (ca) (You are) without the distraction (of mind) (nirvyākṣepam). So (athā), let me see (īkṣeyam) only (eva) You (tvām) without any break (aniśam) even during the confusion (of objectivity) (kṣobhe…api), (since You are) perceptible (adhya-kṣam) everywhere (sarvataḥ). || 12/14 ||
प्रकटय निजधाम देव यस्मिंस्त्वमसि सदा परमेश्वरीसमेतः
प्रभुचरणरजःसमानकक्ष्याः किमविश्वासपदं भान्ति भृत्याः ॥१२/१५॥
prakaṭaya nijadhāma deva yasmiṃstvamasi sadā parameśvarīsametaḥ
prabhucaraṇarajaḥsamānakakṣyāḥ kimaviśvāsapadaṃ bhānti
bhṛtyāḥ || 12/15 ||
Oh Lord (deva)! Reveal (prakaṭaya) Your Abode (nijadhāma) in which (yasmin) You (tvam) perpetually (sadā) exist (asi) united with the Supreme Mistress (sadā parama-īśvarī-sametaḥ)! (We) shine (bhānti) as (Your) servant (bhṛtyāḥ), (and we are) to be nourished with the pollen of Your Feet (which reveal) sameness (prabhu-caraṇa-rajaḥ-samāna-kakṣyāḥ). Why (kim) don’t You believe (us) (aviśvāsa-padam)? || 12/15 ||
दर्शनपथमुपयातोऽ पिअपसरसि कुतो ममेश भृत्यस्य
क्षणमात्रकमिह न भवसि कस्य न जन्तोर्दृशोर्विषयः ॥१२/१६॥
darśanapathamupayāto' piapasarasi kuto mameśa bhṛtyasya
kṣaṇamātrakamiha na bhavasi kasya na
jantordṛśorviṣayaḥ || 12/16 ||
Oh Lord (īśa)! Why (kutaḥ) do You run away (apasarasi) from me (mama) (-who) is Your servant (bhṛtyasya)- after visiting (me) (darśana-patham…upayātaḥ…api)? To which conscious being (kasya…na…jantoḥ) You exist (na…bhavasi) constantly (kṣaṇa-mātrakam…iha) on the sphere of (viṣayaḥ) of the eyes --i.e. who perceives You without any break and not just momentarily?-- (dṛśoḥ)? || 12/16 ||
ऐक्यसंविदमृताच्छधारया सन्ततप्रसृतया कदा विभो
प्लावनात्परमभेदमानयंस्त्वां निजं च वपुराप्नुयां मुदम् ॥१२/१७॥
aikyasaṃvidamṛtācchadhārayā santataprasṛtayā kadā vibho
plāvanātparamabhedamānayaṃstvāṃ nijaṃ ca vapurāpnuyāṃ
mudam || 12/17 ||
Oh Lord (vibho)! When (kadā) will I attain (āpnuyām) You (tvām) (Who are) my own (nijam…ca) Supreme (param) Nature (vapuḥ) (That is) Happiness (mudam) glorifying non-duality (abheda-mānayan) (, and which) flows forth from the Flood (of Supreme Bliss) (plāvanāt)? (When will I attain You) through the Shower of the Transparent Nectar of the Perception of Oneness (aikya-saṃvid-amṛta-accha-dhārayā) (which) rains perpetually (santata-prasṛtayā)? || 12/17 ||
अहमित्यमुतोऽ वरुद्धलोकाद्भवदीयात्प्रतिपत्तिसारतो मे
अणुमात्रकमेव विश्वनिष्ठं घटतां येन भवेयमर्चिता ते ॥१२/१८॥
ahamityamuto' varuddhalokādbhavadīyātpratipattisārato me
aṇumātrakameva viśvaniṣṭhaṃ ghaṭatāṃ yena bhaveyamarcitā
te || 12/18 ||
Let me have (me) just a small amount (aṇumātrakam…eva) of the world (viśva-niṣṭham) (which arises) from the Essence of ’Perceiving (prati-patti-sārataḥ) You’ (bhavadīyāt) (in the form of) the (amutaḥ) imprisoned world (ava-ruddha-lokāt). This is the meaning of ‘Aham or (Universal) I’ (aham…iti). By this (yena), I will (bhaveyam) worship (arcitā) You (te) (as) objects (ghaṭatām). || 12/18 ||
अपरिमितरूपमहं तं तं भावं प्रतिक्षणं पश्यन्
त्वामेव विश्वरूपं निजनाथं साधु पश्येयम् ॥१२/१९॥
aparimitarūpamahaṃ taṃ taṃ bhāvaṃ pratikṣaṇaṃ paśyan
tvāmeva viśvarūpaṃ nijanāthaṃ sādhu paśyeyam || 12/19 ||
Whatever (tam…tam) thing (bhāvam) I perceive (paśyan) at any moment (prati-kṣaṇam), (that is) me (aham) (as) an unlimited form (aparimita-rūpam). Let me perceive (paśyeyam) only (eva) You (tvām) in a proper way (sādhu) in the form of the universe (viśva-rūpam) as my Lord (nija-nātham). || 12/19 ||
भवदङ्गगतं तमेव कस्मान्न मनः पर्यटतीष्टमर्थमर्थम्
प्रकृतिक्षतिरस्ति नो तथास्य मम चेच्छा परिपूर्यते परैव ॥१२/२०॥
bhavadaṅgagataṃ tameva kasmānna manaḥ paryaṭatīṣṭamarthamartham
prakṛtikṣatirasti no tathāsya mama cecchā paripūryate paraiva || 12/20 ||
Any desired object (īṣṭam…artham…artham) is only (one of) Your limbs (bhavat-aṅga-gatam…tam…eva). Why (kasmāt) (should) my mind (manaḥ) stop (na) roaming (among them) (paryaṭati)? There is no (asti…no) destruction of the world (prakṛti-kṣatiḥ); so (tathā), my (mama…asya) greatest (parā…eva) desire (icchā) is fulfilled (this way) (paripūryate). || 12/20 ||
शतशः किल ते तवानुभावाद्भगवन् केऽ प्यमुनैव चक्षुषा ये
अपि हालिकचेष्टया चरन्तः परिपश्यन्ति भवद्वपुः सदाग्रे ॥१२/२१॥
śataśaḥ kila te tavānubhāvādbhagavan ke' pyamunaiva cakṣuṣā ye
api hālikaceṣṭayā carantaḥ paripaśyanti bhavadvapuḥ
sadāgre || 12/21 ||
Oh Lord (bhagavan)! It is well known (kila) that there are hundreds (śataśaḥ) of unique (Devotees) (ke…api) who (ye) perceive (anubhāvāt) You (tava) directly with their own eyes (amunā…eva…cakṣuṣā). So (api), they (te) roam (carantaḥ) (and) perform ordinary activities (hālika-ceṣṭayā) (while) constantly (sadā) perceiving (paripaśyanti) Your Nature (bhavat-vapuḥ) in front of them (agre). || 12/21 ||
न सा मतिरुदेति या न भवति त्वदिच्छामयी सदा
शुभमथेतरद्भगवतैवमाचर्यते
अतोऽ स्मि भवदात्मको भुवि यथा तथा सञ्चरन्स्थितोऽ
निशमबाधितत्वदमलाङ्घ्रिपूजोत्सवः ॥१२/२२॥
na sā matirudeti yā na bhavati tvadicchāmayī sadā śubhamathetaradbhagavataivamācaryate
ato' smi bhavadātmako bhuvi yathā tathā sañcaransthito' niśamabādhitatvadamalāṅghripūjotsavaḥ || 12/22 ||
It is true (śubham) that no (na) thought (sā…matiḥ) arises (udeti) which (yā) is not (na) composed of Your Will (bhavati…tvat-icchā-mayī) perpetually (sadā); and (athā…itarat) this way (evam), You (bhagavatā) govern (all of them) (ācaryate). Moreover (ataḥ), I am (asmi) one with You (bhavat-ātmakaḥ) when (yathā…tathā) I remain (sthitaḥ) roaming (sañcaran) in (this) world (bhuvi) without any break (aniśam), (and this is) the Joy of Worshipping Your Spotless (and) Unobstructed Feet (abādhita-tvat-amala-aṅghri-pūjā-utsavaḥ). || 12/22 ||
भवदीयगभीरभाषितेषु प्रतिभा सम्यगुदेतु मे पुरोऽ तः
तदनुष्ठितशक्तिरप्यतस्तद्भवदर्चाव्यसनं च निर्विरामम् ॥१२/२३॥
bhavadīyagabhīrabhāṣiteṣu pratibhā samyagudetu me puro' taḥ
tadanuṣṭhitaśaktirapyatastadbhavadarcāvyasanaṃ ca
nirvirāmam || 12/23 ||
At first (puraḥ), let the Splendour (of Understanding) --i.e. theory-- (pratibhā) shine (udetu) for me (me) perfectly (samyak) regarding Your Secret Doctrine (bhavadīya-gabhīra-bhāṣiteṣu); then (ataḥ), (let) even (api) the Power of practical understanding of That (shine) (tat-anuṣṭhita-śaktiḥ). Then (ataḥ…ca), (let me have) Devotion to Worship You (tat-bhavat-arca-avyasanam) constantly (nirvirāmam). || 12/23 ||
व्यवहारपदे’ पि सर्वदा प्रतिभात्वर्थकलाप एष माम्
भवतोऽ वयवो यथा न तु स्वत एवादरणीयतां गतः ॥१२/२४॥
vyavahārapade’ pi sarvadā pratibhātvarthakalāpa eṣa mām
bhavato' vayavo yathā na tu svata evādaraṇīyatāṃ
gataḥ || 12/24 ||
Let this (eṣaḥ) bundle of objects (artha-kalāpaḥ) shine (pratibhātu) for me (mām) always (sarvadā) even (api) in vyutthāna or ordinary state (vyavahāra-pade) as Your (bhavataḥ) limbs (avayavaḥ), since (yathā) (they) are not (na…tu) to be worshiped (ādaraṇīyatām…gataḥ) on their own --i.e. only as Your limbs-- (svataḥ…eva). || 12/24 ||
मनसि स्वरसेन यत्र तत्र प्रचरत्यप्यहमस्य गोचरेषु
प्रसृतोऽ प्यविलोल एव युष्मत्परिचर्याचतुरः सदा भवेयम् ॥१२/२५॥
manasi svarasena yatra tatra pracaratyapyahamasya gocareṣu
prasṛto' pyavilola eva yuṣmatparicaryācaturaḥ sadā
bhaveyam || 12/25 ||
Let my mind go wherever it wants to enjoy its objects (manasi…sva-rasena…yatra…tatra…pracarati…api…asya…gocareṣu…prasṛtaḥ…api), but let me (aham) be (bhaveyam) skillful in worshipping You (yuṣmat-paricaryā-caturaḥ) constantly (sadā) without confusion (avilolaḥ…eva). || 12/25 ||
भगवन्भवदिच्छयैव दासस्तव जातोऽ स्मि परस्य नात्र शक्तिः
कथम् एष तथापि वक्त्रबिम्बं तव पश्यामि न जातु चित्रमेतत् ॥१२/२६॥
bhagavanbhavadicchayaiva dāsastava jāto' smi parasya nātra śaktiḥ
katham eṣa tathāpi vaktrabimbaṃ tava paśyāmi na jātu
citrametat || 12/26 ||
Oh Lord (bhagavan)! I am (asmi) Your (tava) servant (dāsaḥ) only (eva) because of Your Will (bhavat-icchayā…jātaḥ) (, and) not because of any other power (parasya…na…atra…śaktiḥ). Therefore (tathā…api), why (katham) cannot (na…jātu) I (eṣaḥ) see (paśyāmi) the reflection of Your Face --i.e. Your Beauty-- (tava…vaktra-bimbam)? This (etat) is strange (citram). || 12/26 ||
समुत्सुकास्त्वां प्रति ये भवन्तं प्रत्यर्थरूपादवलोकयन्ति
तेषामहो किं तदुपस्थितं स्यात्किं साधनं वा फलितं भवेत्तत् ॥१२/२७॥
samutsukāstvāṃ prati ye bhavantaṃ pratyartharūpādavalokayanti
teṣāmaho kiṃ tadupasthitaṃ syātkiṃ sādhanaṃ vā phalitaṃ
bhavettat || 12/27 ||
(Those) who (ye) are devoted (samutsukāḥ) to You (tvām…prati) see (avalokayanti) You (bhavantam…prati) in the form of objects (artha-rūpāt). Oh (aho)! What (kim) is actually (syāt) their (teṣām) method (sādhanam) to attain You (tat-upasthitam), and (vā) why that brings success (phalitam…bhavet…tat)? || 12/27 ||
भावा भावतया सन्तु भवद्भावेन मे भव
तथा न किञ्चिदप्यस्तु न किञ्चिद्भवतोऽ न्यथा ॥१२/२८॥
bhāvā bhāvatayā santu bhavadbhāvena me bhava
tathā na kiñcidapyastu na kiñcidbhavato' nyathā || 12/28 ||
Let all existing (bhāvatayā) objects (bhāvāḥ) shine (santu) for me (me) as You (bhavat-bhāvena), since (tathā) nothing (na…kiñcid…api…na…kiñcid) exists (astu) (which is) different (anyathā) from You (bhavataḥ). || 12/28 ||
यन्न किञ्चिदपि तन्न किञ्चिदप्यस्तु किञ्चिदपि किञ्चिदेव मे
सर्वथा भवतु तावता भवान्सर्वतो भवति लब्धपूजितः ॥१२/२९॥
yanna kiñcidapi tanna kiñcidapyastu kiñcidapi kiñcideva me
sarvathā bhavatu tāvatā bhavānsarvato bhavati
labdhapūjitaḥ || 12/29 ||
That (tat) which (yat) does not exist (na…kiñcid…api) does not exist (na…kiñcid…api). That (which) exists (kiñcid…api) exists (kiñcid…eva…astu)! Let me worship (me…bhavatu) everything what I perceive (labdha-pūjitaḥ) this way (tāvatā) as (bhavati) You Yourself (bhavān) always (sarvathā) (and) everywhere (sarvataḥ). || 12/29 ||
Chapter thirteen
Saṃgrahastotram
A summary hymn
संग्रहेन सुखदुःखलक्षणं मां प्रति स्थितमिदं शृणु प्रभो
सौख्यमेष भवता समागमः स्वामिना विरह एव दुःखिता ॥१३/१॥
saṃgrahena sukhaduḥkhalakṣaṇaṃ māṃ prati sthitamidaṃ śṛṇu prabho
saukhyameṣa bhavatā samāgamaḥ svāminā viraha eva
duḥkhitā || 13/1 ||
Oh Lord (prabho)! (Please) listen (śṛṇu) to this summary (saṃgrahena) of my (mām…prati…sthitam) pleasure and pain (sukha-duḥkha-lakṣaṇam). It is (eṣaḥ) a pleasure (saukhyam) when I meet (samāgamaḥ) You (in samāveśa) (bhavatā) (, but) I feel pain (duḥkhitā) when (I am) separated (virahaḥ…eva) from You (oh Owner of All) (svāminā)! || 13/1 ||
अन्तरप्यतितरामणीयसी या त्वदप्रथनकालिकास्ति मे
तामपीश परिमृज्य सर्वतः स्वं स्वरूपममलं प्रकाशय ॥१३/२॥
antarapyatitarāmaṇīyasī yā tvadaprathanakālikāsti me
tāmapīśa parimṛjya sarvataḥ svaṃ svarūpamamalaṃ
prakāśaya || 13/2 ||
There is (yā…asti) a very (atitarām) subtle (aṇīyasī) internal (antaḥ…api) darkness --i.e. limitation-- in me (in the form of) ’not perceiving You’ (tvat-aprathana-kālikā…me). Oh Lord (īśa)! (Please) illuminate (prakāśaya) my (svam) own Spotless (amalam) Essential (svarūpam) Nature After completely (sarvataḥ) cleaning (parimṛjya) that (internal dark spot of limitation) (tām…api). || 13/2 ||
तावके वपुषि विश्वनिर्भरे चित्सुधारसमये निरत्यये
तिष्ठतः सततमर्चतः प्रभुं जीवितं मृतमथान्यदस्तु मे ॥१३/३॥
tāvake vapuṣi viśvanirbhare citsudhārasamaye niratyaye
tiṣṭhataḥ satatamarcataḥ prabhuṃ jīvitaṃ mṛtamathānyadastu
me || 13/3 ||
Let me (astu…me) remain in Your (tāvake) Eternal (niratyaye) Nature (vapuṣi) (That is) expanded as the world (viśva-nirbhare) composed of the Beauty of Consciousness (cit-sudhārasa-maye) (while) constantly (satatam) Worshipping (arcataḥ) You oh Lord (prabhum)! whether (athā) I am alive (jīvitam) (or) dead (mṛtam), or anything else (anyat). || 13/3 ||
ईश्वरोऽ हमहमेव रूपवान्पण्डितोऽ स्मि सुभगोऽ स्मि को’ परः
मत्समो’ स्ति जगतीति शोभते मानिता त्वदनुरागिणः परम् ॥१३/४॥
īśvaro' hamahameva rūpavānpaṇḍito' smi subhago' smi ko’ paraḥ
matsamo’ sti jagatīti śobhate mānitā tvadanurāgiṇaḥ
param || 13/4 ||
“I am the Lord” (īśvaraḥ…aham), “I am beautiful” (aham…eva…rūpavān), “I am (asmi) a paṇḍit
or scholar” (paṇḍitaḥ), “I am (asmi) fortunate (subhagaḥ)”, “I am better than anyone else” --lit. who else is
equal to me in this world? (kaḥ…paraḥ
mat-samaḥ…asti…jagati)--…these (iti) ideas (mānitā) have any meaning --i.e. proper-- (śobhate…param) for someone who is Attached to You (, otherwise it's all just mere pride) (tvat-anurāgiṇaḥ). || 13/4 ||
देवदेव भवदद्वयामृताख्यातिसंहरणलब्धजन्मना
तद्यथास्थितपदार्थसंविदा मां कुरुष्व चरणार्चनोचितम् ॥१३/५॥
devadeva bhavadadvayāmṛtākhyātisaṃharaṇalabdhajanmanā
tadyathāsthitapadārthasaṃvidā māṃ kuruṣva
caraṇārcanocitam || 13/5 ||
Oh God of gods (deva-deva)! Let (kuruṣva) me (mām) take delight in worshipping Your Feet (caraṇa-ārcana-ucitam) through perception of objects as they are (tat-yathāsthita-pada-artha-saṃvidā). (But let me perceive them) in a new way by the disappearance of the non-perception of the Nectar of Your non-duality (bhavat-advaya-amṛta-ākhyāti-saṃharaṇa-labdha-janmanā). || 13/5 ||
ध्यायते तदनु दृश्यते ततः स्पृश्यते च परमेश्वरः स्वयम्
यत्र पूजनमहोत्सवः स मे सर्वदास्तु भवतो’ नुभावतः ॥१३/६॥
dhyāyate tadanu dṛśyate tataḥ spṛśyate ca parameśvaraḥ svayam
yatra pūjanamahotsavaḥ sa me sarvadāstu bhavato’ nubhāvataḥ || 13/6 ||
When (yatra) (He) is Touched --i.e. Realized-- (spṛśyate…ca) after meditating upon (Him) (dhyāyate) then (tadanu…tataḥ) seeing (Him,) (dṛśyate) it is the Supreme Lord (parama-īśvaraḥ) Himself (svayam). Let me have (me…astu) the (saḥ) Great Joy of Worship (pūjana-mahā-utsavaḥ) by constantly (sarvadā) Perceiving (anubhāvataḥ) the Lord (this way) (bhavataḥ). || 13/6 ||
यद्यथास्थितपदार्थदर्शनं युष्मदर्चनमहोत्सवश्च यः
युग्ममेतदितरेतराश्रयं भक्तिशालिषु सदा विजृम्भते ॥१३/७॥
yadyathāsthitapadārthadarśanaṃ yuṣmadarcanamahotsavaśca yaḥ
yugmametaditaretarāśrayaṃ bhaktiśāliṣu sadā
vijṛmbhate || 13/7 ||
(That) which (yat) is the (ordinary) perception of objects (yathā-āsthita-pada-artha-darśanam), and (ca) (that) which (yaḥ) is the Great Joy of ‘Worshipping You’ (yuṣmad-arcana-mahā-utsavaḥ) (are) interdependent (itaretara-āśrayam). This (etat) couple (yugmam) shines (simultaneously) (vijṛmbhate) without any break (sadā) in Devotees (bhakti-śāliṣu). || 13/7 ||
तत्तदिन्द्रियमुखेन सन्ततं युष्मदर्चनरसायनासवम्
सर्वभावचषकेषु पूरितेष्व् आपिबन्न् अपि भवेयम् उन्मदः ॥१३/८॥
tattadindriyamukhena santataṃ yuṣmadarcanarasāyanāsavam
sarvabhāvacaṣakeṣu pūriteṣv āpibann api bhaveyam
unmadaḥ || 13/8 ||
Let me be (bhaveyam) intoxicated (unmadaḥ) by constantly (santatam) drinking (āpiban…api) the ‘Spirit of the Elixir of Worshipping You’ (yuṣmat-arcana-rasāyana-āsavam) from all the entities --i.e. objects-- (that) are (like) glasses (sarva-bhāva-caṣakeṣu) filled (with such Elixir) (pūriteṣu). (Let me do this) during the act of sensory perception (tat-tat-indriya-mukhena). || 13/8 ||
अन्यवेद्यमणुमात्रमस्ति न स्वप्रकाशमखिलं विजृम्भते
यत्र नाथ भवतः पुरे स्थितं तत्र मे कुरु सदा तवार्चितुः ॥१३/९॥
anyavedyamaṇumātramasti na svaprakāśamakhilaṃ vijṛmbhate
yatra nātha bhavataḥ pure sthitaṃ tatra me kuru sadā
tavārcituḥ || 13/9 ||
Oh Lord (nātha)! Where (yatra) one’s own Prakāśa or Light of Existence (svaprakāśam) shines (vijṛmbhate) in a perfect way (akhilam), there is no (asti…na) other object to perceive --i.e. other than You-- (anya-vedyam…aṇumātram), (as it is) Your (bhavataḥ) Abode (pure). Let me (kuru…me) rest (sthitam) There to worship (arcituḥ) You (tava) perpetually (sadā). || 13/9 ||
दासधाम्नि विनियोजितो’ प्यहं स्वेच्छयैव परमेश्वर त्वया
दर्शनेन न किमस्मि पात्रितः पादसंवहनकर्मणापि वा ॥१३/१०॥
dāsadhāmni viniyojito’ pyahaṃ svecchayaiva parameśvara tvayā
darśanena na kimasmi pātritaḥ pādasaṃvahanakarmaṇāpi
vā || 13/10 ||
Oh Parameśvara (parama-īśvara)! I (aham) entered (vini-yojitaḥ) the Abode of Servants (dāsa-dhāmni) only because of You (tvayā) through Your Will (sva-icchayā…eva), but (api) why I do not (na…kim…asmi) receive (Your) (pātritaḥ) Appearance --i.e. why cannot I see You?-- (darśanena)? Or (why) (api…vā) cannot I massage Your Feet (at least) (pāda-saṃvahana-karmaṇā)? || 13/10 ||
शक्तिपातसमये विचारणं प्राप्तमीश न करोषि कर्हिचित्
अद्य मां प्रति किमागतं यतः स्वप्रकाशनविधौ विलम्बसे ॥१३/११॥
śaktipātasamaye vicāraṇaṃ prāptamīśa na karoṣi karhicit
adya māṃ prati kimāgataṃ yataḥ svaprakāśanavidhau
vilambase || 13/11 ||
Oh Lord (īśa)! When You bestow Śaktipāta or Grace (śakti-pāta-samaye), You never (karhicit) make (na…karoṣi) a proper (prāptam) consideration (about the capacity of someone to whom You bestow Your Grace) (vicāraṇam). Since (yataḥ) I already received (Your Grace) (āgatam), why (kim) are You hesitant (vilambase) now (adya) to Illuminate Your Light (sva-prakāśana-vidhau) to me (prati…mām)? || 13/11 ||
तत्र तत्र विषये बहिर्विभात्यन्तरे च परमेश्वरीयुतम्
त्वां जगत्त्रितयनिर्भरं सदा लोकयेय निजपाणिपूजितम् ॥१३/१२॥
tatra tatra viṣaye bahirvibhātyantare ca parameśvarīyutam
tvāṃ jagattritayanirbharaṃ sadā lokayeya
nijapāṇipūjitam || 13/12 ||
You shine (vibhāti) in any sense-object anywhere (viṣaye…tatra…tatra) externally (bahiḥ) and (also) (ca) internally (antare). Let me worship (nija-pāṇi-pūjitam) You (tvām) perpetually (this way, and) (sadā) see (lokayeya) You United with the Supreme Mistress (parama-īśvarī-yutam) Full of the expansion of the world (jagat-tritaya-nirbharam). || 13/12 ||
स्वामिसौधमभिसन्धिमात्रतो निर्विबन्धमधिरुह्य सर्वदा
स्यां प्रसादपरमामृतासवापानकेलिपरिलब्धनिर्वृतिः ॥१३/१३॥
svāmisaudhamabhisandhimātrato nirvibandhamadhiruhya sarvadā
syāṃ prasādaparamāmṛtāsavāpānakeliparilabdhanirvṛtiḥ || 13/13 ||
Let me (syām) ascend (adhiruhya) to the Abode of the Owner of All (svāmi-saudham) without any obstacle (nirvibandham) whenever I wish to do it (abhi-sandhi-mātrataḥ), (where I will be) constantly (sarvadā) (filled with) the Bliss of dancing (with amorous intoxicated delight when I) drink the Spirit (made of) the Supreme Nectar of Grace (prasāda-parama-amṛtā-āsava-āpāna-keli-pari-labdha-nirvṛtiḥ). || 13/13 ||
यत्समस्तसुभगार्थवस्तुषु स्पर्शमात्रविधिना चमत्कृतिम्
तां समर्पयति तेन ते वपुः पूजयन्त्यचलभक्तिशालिनः ॥१३/१४॥
yatsamastasubhagārthavastuṣu sparśamātravidhinā camatkṛtim
tāṃ samarpayati tena te vapuḥ pūjayantyacalabhaktiśālinaḥ || 13/14 ||
Those in whom Devotion is constant (acala-bhakti-śālinaḥ)
worship (pūjayanti) Your (te) Nature (vapuḥ), Which (tena) causes Amazement (tām…camat-kṛtim
)to shine forth (samarpayati) by a mere Touch (sparśa-mātra-vidhinā) of
the Charming Reality of all the objects (yat-samasta-subhaga-artha-vastuṣu). || 13/14 ||
स्फारयस्यखिलमात्मना स्फुरन्विश्वमामृशसि रूपमामृशन्
यत्स्वयं निजरसेन घूर्णसे तत्समुल्लसति भावमण्डलम् ॥१३/१५॥
sphārayasyakhilamātmanā sphuranviśvamāmṛśasi rūpamāmṛśan
yatsvayaṃ nijarasena ghūrṇase tatsamullasati
bhāvamaṇḍalam || 13/15 ||
You cause the whole (akhilam) world (viśvam) to expand (sphārayasi) (when) You shine (sphuran) by means of (Your) Self (ātmanā). (When) You are aware (of Yourself) (āmṛśan), ‘You are aware of’ or ‘You touch’ --i.e. perceive-- (āmṛśasi) forms (rūpam). (These forms) are themselves (svayam) that (tat) in which (yat) You take delight (ghūrṇase) through Your own Essence (nija-rasena) (when) You manifest entities --i.e. objects of the world-- (bhāva-maṇḍalam). || 13/15 ||
Notes:
When the universe shines, the Lord shines. When forms are perceived, the Lord is perceived by Himself. When He takes delight in Himself, He takes delight in the universe.
यो’ विकल्पमिदमर्थमण्डलं पश्यतीश निखिलं भवद्वपुः
स्वात्मपक्षपरिपूरिते जगत्यस्य नित्यसुखिनः कुतो भयम् ॥१३/१६॥
yo’ vikalpamidamarthamaṇḍalaṃ paśyatīśa nikhilaṃ bhavadvapuḥ
svātmapakṣaparipūrite jagatyasya nityasukhinaḥ kuto
bhayam || 13/16 ||
Oh Lord (īśa)! Who (yaḥ) sees this (idam) group of objects (artha-maṇḍalam) (in the form of) vikalpa-s or thoughts (vikalpam) as nothing but Your complete Nature (nikhilam…bhavat-vapuḥ) is constantly happy (nitya-sukhinaḥ). In his case (asya), where (kutaḥ) can be fear (bhayam) in this world (jagati) (which) is full of one’s own Self (svātmā-pakṣa-paripūrite)? || 13/16 ||
कण्ठकोणविनिविष्टमीश ते कालकूटमपि मे महामृतम्
अप्युपात्तममृतं भवद्वपुर्भेदवृत्ति यदि रोचते न मे ॥१३/१७॥
kaṇṭhakoṇaviniviṣṭamīśa te kālakūṭamapi me mahāmṛtam
apyupāttamamṛtaṃ bhavadvapurbhedavṛtti yadi rocate na
me || 13/17 ||
Oh Lord (īśa)! Even (api) Your (te) kālakūṭa or the poison (of the Ocean of
Consciousness) risiding in your throat (kaṇṭha-koṇa-vini-viṣṭam) is
Great Nectar (mahā-amṛtam
)to me (me).
But (api) if (yadi) the
acquired (upāttam) Nectar (, which
arises from churning the Ocean of Consciousness) (amṛtam), causes
duality (bheda-vṛtti) in Your Nature (bhavat-vapuḥ), (it is)
not (na) pleasing (rocate) to me (me). || 13/17 ||
त्वत्प्रलापमयरक्तगीतिकानित्ययुक्तवदनोपशोभितः
स्यामथापि भवदर्चनक्रियाप्रेयसीपरिगताशयः सदा ॥१३/१८॥
tvatpralāpamayaraktagītikānityayuktavadanopaśobhitaḥ
syāmathāpi bhavadarcanakriyāpreyasīparigatāśayaḥ
sadā || 13/18 ||
Let me (syām) perpetually (sadā) Rest (in You) by being possessed by the Mistress (called) ‘the Activity of Worshipping You’ (bhavat-arcana-kriyā-preyasī-parigata-āśayaḥ). Moreover (athā…api), (let me be) beautified by constantly singing devotional songs composed of ‘lamentations presented to You’ (tvat-pralāpa-maya-rakta-gītikā-nitya-yukta-vadana-upaśobhitaḥ). || 13/18 ||
ईहितं न बत पारमेश्वरं शक्यते गणयितुं तथा च मे
दत्तमप्यमृतनिर्भरं वपुः स्वं न पातुमनुमन्यते तथा ॥१३/१९॥
īhitaṃ na bata pārameśvaraṃ śakyate gaṇayituṃ tathā ca me
dattamapyamṛtanirbharaṃ vapuḥ svaṃ na pātumanumanyate
tathā || 13/19 ||
Oh (bata)! No way (na…śakyate) to understand (gaṇayitum) the desired (īhitam) Nature (vapuḥ) of the Supreme Lord (pārama-īśvaram). Though (api) (His Nature) furnished with Nectar (amṛta-nirbharam) has been given (dattam) to me (me), but (tathā…ca) I have no permission to enjoy it (svam…na…pātum…anumanyate…tathā). || 13/19 ||
त्वामगाधमविकल्पमद्वयं स्वं स्वरूपमखिलार्थघस्मरम्
आविशन्नहमुमेश सर्वदा पूजयेयमभिसंस्तुवीय च ॥१३/२०॥
tvāmagādhamavikalpamadvayaṃ svaṃ svarūpamakhilārthaghasmaram
āviśannahamumeśa sarvadā pūjayeyamabhisaṃstuvīya ca || 13/20 ||
Oh Umeśa, Lord of Umā (umeśa)! You are (tvām) my (svam) Deep (agādham), Thoughtless (and) Non-dualistic (advayam) Essential Nature (svarūpam) (, Which) is eager to consume all the objects (akhila-artha-ghasmaram). Let me (aham) Worship (You) (pūjayeyam) and (ca) praise (You) intenesly (abhisaṃstuvīya) without any break (sarvadā) (by) entering (You) (āviśan). || 13/20 ||
Chapter fourteen
Jayastotram
Hymn about Glory
जय लक्ष्मीनिधानस्य निजस्य स्वामिनः पुरः
जयोद्घोषणपीयूषरसमास्वादये क्षणम् ॥१४/१॥
jaya lakṣmīnidhānasya nijasya svāminaḥ puraḥ
jayodghoṣaṇapīyūṣarasamāsvādaye kṣaṇam || 14/1 ||
Glory (jaya) to my (nijasya) Master (svāminaḥ) (Whose) Treasure is Lakṣmī --i.e. the Wealth of Liberation-- (lakṣmī-nidhānasya). Glory to (Him) (jaya)! Let me taste (āsvādaye) the Nectar-juice of (this) proclamation (udghoṣaṇa-pīyūṣa-rasam) in an instant (kṣaṇam) in (His) Presence (puraḥ)! || 14/1 ||
जयैकरुद्रैकशिव महादेव महेश्वर
पार्वतीप्रणयिञ्शर्व सर्वगीर्वाणपूर्वज ॥१४/२॥
jayaikarudraikaśiva mahādeva maheśvara
pārvatīpraṇayiñśarva sarvagīrvāṇapūrvaja || 14/2 ||
Glory (jaya) to (You) oh! Rudra (eka-rudra), Śiva (eka-śiva), Mahādeva (mahādeva), Maheśvara (maheśvara), Śarva, the Destroyer (śarva), the Beloved of Pārvatī (pārvatī-praṇayin), the Source of all the gods (sarva-gīrvāṇa-pūrvaja)! || 14/2 ||
जय त्रैलोक्यनाथैकलाञ्छनालिकलोचन
जय पीतार्तलोकार्तिकालकूटाङ्ककन्धर ॥१४/३॥
jaya trailokyanāthaikalāñchanālikalocana
jaya pītārtalokārtikālakūṭāṅkakandhara || 14/3 ||
Glory (jaya) to the Three-eyed Lord (trailokya-nātha), (Whose Real) Eye is on the forehead (eka-lāñchana-alika-locana)! Glory (jaya) to (You, Whose) neck is marked by that poison (which resides) in worldly beings (who) suffer (during the churning of the Ocean of Consciousness) (pīta-ārta-lokārti-kāla-kūṭa-aṅka-kandhara). || 14/3 ||
जय मूर्तत्रिशक्त्यात्मशितशूलोल्लसत्कर
जयेच्छामात्रसिद्दार्थपूजार्हचरणाम्बुज ॥१४/४॥
jaya mūrtatriśaktyātmaśitaśūlollasatkara
jayecchāmātrasiddārthapūjārhacaraṇāmbuja || 14/4 ||
Glory (jaya) to (the Lord Who) holds the Sharp Trident (which) embodies (His) Triad of Powers (mūrta-tri-śakti-ātmā-śita-śūla-ullasat-kara)! Glory (jaya) to (His) Lotus-feet (That are) worthy of reverence (as They) bestow all success merely by Will --i.e. without effort-- (icchā-mātra-siddārtha-pūjā-arha-caraṇa-ambuja). || 14/4 ||
जय शोभाशतस्यन्दिलोकोत्तरवपुर्धर
जयैकजटिकाक्षीणगङ्गाकृत्यात्तभस्मक ॥१४/५॥
jaya śobhāśatasyandilokottaravapurdhara
jayaikajaṭikākṣīṇagaṅgākṛtyāttabhasmaka || 14/5 ||
Glory (jaya) to (the Lord Who) holds the Transcendent Reality (That) emits the Splendour of thousand (Suns) (śobhāśata-syandi-loka-uttara-vapuḥ-dhara)! Glory (jaya) to (the Lord, from Whose only one) lock flows forth the Gaṅgā, (and Whose) body is covered with ashes (gathered from that) (eka-jaṭikā-kṣīṇa-gaṅgā-ākṛti-ātta-bhasmaka). || 14/5 ||
जय क्षीरोदपर्यस्तज्योत्स्नाच्छायानुलेपन
जयेश्वराङ्गसङ्गोत्थरत्नकान्ताहिमण्डन ॥१४/६॥
jaya kṣīrodaparyastajyotsnācchāyānulepana
jayeśvarāṅgasaṅgottharatnakāntāhimaṇḍana || 14/6 ||
Glory (jaya) (to the Lord Who) anoints --i.e. sanctifies-- the reflection of moonlight --i.e. objects-- appearing in the Ocean of Consciousness (kṣīroda-paryasta-jyotsnā-acchāya-anulepana). Glory (jaya) (to the Lord, Who) is adorned with beautiful snakes (that) have gems (at the top of their heads) due to (His) touch (īśvara-āṅga-saṅga-uttha-ratna-kāntā-ahi-maṇḍana). || 14/6 ||
जयाक्षयैकशीतांशुकलासदृशसंश्रय
जय गङ्गासदारब्धविश्वैश्वर्याभिषेचन ॥१४/७॥
jayākṣayaikaśītāṃśukalāsadṛśasaṃśraya
jaya gaṅgāsadārabdhaviśvaiśvaryābhiṣecana || 14/7 ||
Glory (jaya) (to the Lord Who is) the Shelter (that is) like the imperishable kalā or digit of the Moon --i.e. subjectivity-- (akṣaya-eka-śītāṃśu-kalā-sadṛśa-saṃśraya). Glory (jaya) (to the Lord Who) initiates the glory of the universe (which) comes forth from the Gaṅgā (gaṅgā-sadārabdha-viśva-aiśvarya-abhiṣecana). || 14/8 ||
जयाधराङ्गसंस्पर्शपावनीकृतगोकुल
जय भक्तिमदाबद्धगोष्ठीनियतसन्निधे ॥१४/८॥
jayādharāṅgasaṃsparśapāvanīkṛtagokula
jaya bhaktimadābaddhagoṣṭhīniyatasannidhe || 14/8 ||
Glory (jaya) (to the Lord Who) purifies the ‘gokula’ or ‘cow-shed’ by touching it with (His) Feet (adha-rāṅga-saṃsparśa-pāvanī-kṛta-gokula). Glory (jaya) (to the Lord Who is) always present during an assembly of Devotees (bhakti-mat-ābaddha-goṣṭhī-niyata-sannidhe). || 14/8 ||
जय स्वेच्छातपोवेशविप्रलम्भितबालिश
जय गौरीपरिष्वङ्गयोग्यसौभाग्यभाजन ॥१४/९॥
jaya svecchātapoveśavipralambhitabāliśa
jaya gaurīpariṣvaṅgayogyasaubhāgyabhājana || 14/9 ||
Glory (jaya) (to the Lord Who) tricks the fraud ones by showing them (His) performance of penance (that is His) willful play (sva-icchā-tapaḥ-veśa-vipralambhita-bāliśa). Glory (jaya) (to the Lord Who) has Gaurī --i.e. the Supreme Śakti-- in His arms, (and) this way, (He) is Fortunate (gaurī-pari-ṣvaṅga-yogya-saubhāgya-bhājana). || 14/9 ||
जय भक्तिरसार्द्रार्द्रभावोपायनलम्पट
जय भक्तिमदोद्दामभक्तवाङ्नृत्ततोषित ॥१४/१०॥
jaya bhaktirasārdrārdrabhāvopāyanalampaṭa
jaya bhaktimadoddāmabhaktavāṅnṛttatoṣita || 14/10 ||
Glory (jaya) (to the Lord Who) is fond of those Devotees (who) approach (Him) with the Moist of the Nectar of Devotion (bhakti-rasa-ardra-ardra-bhāva-upāyana-lampaṭa). Glory (jaya) (to the Lord Who) is satisfied with the dancing and singing of Devotees (who) are intoxicated by the Nectar of Devotion (bhakti-mada-uddāma-bhakta-vāk-nṛtta-toṣita). || 14/10 ||
जय ब्रह्मादिदेवेशप्रभावप्रभवव्यय
जय लोकेश्वरश्रेणिशिरोविधृतशासन ॥१४/११॥
jaya brahmādideveśaprabhāvaprabhavavyaya
jaya lokeśvaraśreṇiśirovidhṛtaśāsana || 14/11 ||
Glory (jaya) (to the Lord Who) bestows (and) dissolves the glory of the gods like Brahmā, etc. (brahmā-ādi-deva-īśa-prabhāva-prabhava-vyaya). Glory (jaya) (to the Lord, Whose) command is highly esteemed by the lokeśvara-s (like Indra, etc.) (loka-īśvara-śreṇi-śiras-vidhṛta-śāsana). || 14/11 ||
जय सर्वजगन्न्यस्तस्वमुद्राव्यक्तवैभव
जयात्मदानपर्यन्तविश्वेश्वरमहेश्वर ॥१४/१२॥
jaya sarvajagannyastasvamudrāvyaktavaibhava
jayātmadānaparyantaviśveśvaramaheśvara || 14/12 ||
Glory (jaya) (to the Lord, Whose) Greatness is manifested as His own Seal put on the whole world (sarva-jagat-nyasta-sva-mudrā-vyakta-vaibhava). Glory (jaya) (to the Lord Who) is Maheśvara, the Lord of the universe (, Who) finally bestows the Gift of the Self (ātmā-dāna-paryanta-viśva-īśvara-mahā-īśvara). || 14/12 ||
जय त्रैलोक्यसर्गेच्छावसरासद्द्वितीयक
जयैश्वर्यभरोद्वाहदेवीमात्रसहायक ॥१४/१३॥
jaya trailokyasargecchāvasarāsaddvitīyaka
jayaiśvaryabharodvāhadevīmātrasahāyaka || 14/13 ||
Glory (jaya) (to the Lord Who) needs no assisstance of a second agent when (He) has a desire to create the threefold world --i.e. subject, cognition and object-- (trailokya-sarga-icchā-avasara-asat-dvitīyaka). Glory (jaya) (to the Lord, Whose) sole companion is the Goddess (When He) carries out (His) Sovereignty --i.e. the maintenance of the universe-- (aiśvarya-bhara-udvāha-devī-mātra-sahāyaka). || 14/13 ||
जयाक्रमसमाक्रान्तसमस्तभुवनत्रय
जयाविगीतमाबालगीयमानेश्वरध्वने ॥१४/१४॥
jayākramasamākrāntasamastabhuvanatraya
jayāvigītamābālagīyamāneśvaradhvane || 14/14 ||
Glory (jaya) (to the Lord Who) pervades all the three worlds --i.e. subject, cognition and object-- without any succession (akrama-samākrānta-samasta-bhuvana-traya). Glory (jaya) (to the Lord, Whose) Majesty --i.e. Self-awareness-- is constantly sung by the conscious and the unconscious --i.e. by everyone-- (avigītam-ābāla-gīyamāna-īśvara-dhvane). || 14/14 ||
जयानुकम्पादिगुणानपेक्षसहजोन्नते
जय भीष्ममहामृत्युघटनापूर्वभैरव ॥१४/१५॥
jayānukampādiguṇānapekṣasahajonnate
jaya bhīṣmamahāmṛtyughaṭanāpūrvabhairava || 14/15 ||
Glory (jaya) (to the Lord, Whose) Arising --i.e. Realization-- is Natural or Spontaneous (, and it does) not depend on the qualities (that the Lord has theoretically found likable) --i.e. good qualities like humbleness, following dharma, etc.-- (anukampa-ādi-guṇa-anapekṣa-sahaja-unnate). Glory (jaya) (to the Lord Who) is the Supreme --i.e. Incomparable-- Bhairava (Who) destroys Bhīṣma, the greal lord of death (bhīṣma-mahā-mṛtyu-ghaṭanā-apūrva-bhairava). || 14/15 ||
जय विश्वक्षयोच्चण्डक्रियानिष्परिपन्थिक
जय श्रेयःशतगुणानुगनामानुकीर्तन ॥१४/१६॥
jaya viśvakṣayoccaṇḍakriyāniṣparipanthika
jaya śreyaḥśataguṇānuganāmānukīrtana || 14/16 ||
Glory (jaya) (to the Lord, Who) has no enemy when (He) destroys the universe (viśva-kṣaya-uccaṇḍa-kriyā-niṣparipanthika). Glory (jaya) (to the Lord, Whose) Name when recited, thousands of grandeurs take place (śreyaḥ-śata-guṇa-anuga-nāma-anukīrtana). || 14/16 ||
जय हेलावितीर्नैतदमृताकरसागर
जय विश्वक्षयाक्षेपिक्षणकोपाशुशुक्षणे ॥१४/१७॥
jaya helāvitīrnaitadamṛtākarasāgara
jaya viśvakṣayākṣepikṣaṇakopāśuśukṣaṇe || 14/17 ||
Glory (jaya) (to the Lord Who) gladly bestows this whole Ocean of Nectar (helā-vitīrna etat-amṛta-ākara-sāgara). Glory (jaya) (to the Lord Who) destroys the universe in the moment of (His) Wrath (viśva-kṣaya-ākṣepi-kṣaṇa-kopa-āśuśu-kṣaṇe). || 14/17 ||
जय मोहान्धकारान्धजीवलोकैकदीपक
जय प्रसुप्तजगतीजागरूकाधिपूरुष ॥१४/१८॥
jaya mohāndhakārāndhajīvalokaikadīpaka
jaya prasuptajagatījāgarūkādhipūruṣa || 14/18 ||
Glory (jaya) (to the Lord Who) is the only candle in the world of limited beings (that is full) of the darkness of illusion (moha-andha-kāra-andha-jīva-loka-eka-dīpaka). Glory (jaya) (to the Lord Who) is the Vigilant Supreme Being in this sleeping world (prasupta-jagatī-jāgarūka-adhi-pūruṣa). || 14/18 ||
जय देहाद्रिकुञ्जान्तर्निकूजञ्जीवजीवक
जय सन्मानसव्योमविलासिवरसारस ॥१४/१९॥
jaya dehādrikuñjāntarnikūjañjīvajīvaka
jaya sanmānasavyomavilāsivarasārasa || 14/19 ||
Glory (jaya) (to the Lord Who) lives as the crying individual being in the cave of the mountain of the body (deha-ādri-kuñja-antaḥ-nikūjan-jīva-jīvaka). Glory (jaya) (to the Lord Who) is the Splendid Swan playing in the lake of mind (sanmānasa-vyoma-vilāsi-vara-sārasa). || 14/19 ||
जय जाम्बूनदोदग्रधातूद्भवगिरीश्वर
जय पापिषु निन्दोल्कापातनोत्पातचन्द्रमः ॥१४/२०॥
jaya jāmbūnadodagradhātūdbhavagirīśvara
jaya pāpiṣu nindolkāpātanotpātacandramaḥ || 14/20 ||
Glory (jaya) (to the Lord Who) is the Lord of the mountain made of the most precious gold (jāmbūnada-udagra-dhātu-udbhava-gir-īśvara). Glory (jaya) (to the Lord Who) is the moon of calamity falling as meteors (made of) ‘disbelief’ (nindā-ulkāpātana-utpāta-candramaḥ) for sinners (pāpiṣu). || 14/20 ||
जय कष्टतपःक्लिष्टमुनिदेवदुरासद
जय सर्वदशारूढभक्तिमल्लोकलोकित ॥१४/२१॥
jaya kaṣṭatapaḥkliṣṭamunidevadurāsada
jaya sarvadaśārūḍhabhaktimallokalokita || 14/21 ||
Glory (jaya) (to the Lord Who) is very difficult to attain (even) by the gods (and) sages (who performed) serious austerities (kaṣṭa-tapaḥ-kliṣṭa-muni-deva-durāsada). Glory (jaya) (to the Lord Who is though) clearly seen by (His) Devotees in any circumstances (sarva-daśā-rūḍha-bhaktimat-loka-lokita). || 14/21 ||
जय स्वसम्पत्प्रसरपात्रीकृतनिजाश्रित
जय प्रपन्नजनतालालनैकप्रयोजन ॥१४/२२॥
jaya svasampatprasarapātrīkṛtanijāśrita
jaya prapannajanatālālanaikaprayojana || 14/22 ||
Glory (jaya) (to the Lord Who) resides in everyone as a vessel for His Glories (sva-sampat-prasara-pātrī-kṛta-nija-āśrita). Glory (jaya) (to the Lord, Whose) only purpose is caressing those (who) took shelter in (Him) (prapanna-janatā-lālana-eka-prayojana). || 14/22 ||
जय सर्गस्थितिध्वंसकारणैकावदानक
जय भक्तिमदालोललीलोत्पलमहोत्सव ॥१४/२३॥
jaya sargasthitidhvaṃsakāraṇaikāvadānaka
jaya bhaktimadālolalīlotpalamahotsava || 14/23 ||
Glory (jaya) (to the Lord Who) is the Sole Performer of the manifestation, maintenance (and) destruction (of the universe) (sarga-sthiti-dhvaṃsa-kāraṇa-eka-avadānaka). Glory (jaya) (to the Lord Who) is the Lotus blooming as the trembling of intoxication (caused by) Devotion (bhakti-mada-ālola-līlā-utpala). (He is) the Great Joy (appearing in this intoxication) (mahā-utsava).
जय जयभाजन जय जितजन्मजरामरण जय जगज्ज्येष्ठ
जय जय जय जय जय जय जय जय जय जय जय जय जय
त्र्यक्ष ॥१४/२४॥
jaya jayabhājana jaya jitajanmajarāmaraṇa jaya jagajjyeṣṭha
jaya jaya jaya jaya jaya jaya jaya jaya jaya jaya jaya jaya jaya
tryakṣa || 14/24 ||
You are Worthy of Veneration (jaya-bhājana)! Glory be to Thee (jaya…jaya…jaya) oh Immortal One (Who) conquers birth and death (jita-janma-jara-amaraṇa)! Glory be to Thee, oh! Glory be to Thee, oh! Glory be to Thee (jaya…jaya…jaya…jaya…jaya…jaya…jaya…jaya…jaya…jaya…jaya…jaya jaya) oh Three-eyes Lord (tryakṣa)!, the most excellect in the whole world (jagat-jyeṣṭha). || 14/24 ||
Chapter fifteen
Bhaktistotram
Hymn of Devotion
त्रिमलक्षालिनो ग्रन्थाः सन्ति तत्पारगास्तथा
योगिनः पण्डिताः स्वस्थास्त्वद्भक्ता एव तत्त्वतः ॥१५/१॥
trimalakṣālino granthāḥ santi tatpāragāstathā
yoginaḥ paṇḍitāḥ svasthāstvadbhaktā eva tattvataḥ || 15/1 ||
There are (santi) books --i.e. scriptures-- (granthāḥ) (capable of) removing the three mala-s or impurities (tri-mala-kṣālinaḥ); moreover (tathā), there are yogī-s (yoginaḥ) (and) scholars (paṇḍitāḥ) who are well versed in them (tat-pāragāḥ); but in real sense (tattvataḥ), only (eva) Your Devotees (tvat-bhaktāḥ) rest in their own Self (svasthāḥ). || 15/1 ||
मायीयकालनियतिरागाद्याहारतर्पिताः
चरन्ति सुखिनो नाथ भक्तिमन्तो जगत्तटे ॥१५/२॥
māyīyakālaniyatirāgādyāhāratarpitāḥ
caranti sukhino nātha bhaktimanto jagattaṭe || 15/2 ||
Oh Lord (nātha)! Those Devotees (bhakti-mantaḥ) are happy (sukhinaḥ) (who) walk (caranti) along the shores of the (ocean of the) universe (jagat-taṭe) (as they are) satisfied by the destruction of limitations (like) duality, time, space, attachment, etc (māyīya-kāla-niyati-rāga-ādi-āhāra-tarpitāḥ). || 15/2 ||
रुदन्तो वा हसन्तो वा त्वामुच्चैः प्रलपन्त्यमी
भक्ताः स्तुतिपदोच्चारोपचाराः पृथगेव ते ॥१५/३॥
rudanto vā hasanto vā tvāmuccaiḥ pralapantyamī
bhaktāḥ stutipadoccāropacārāḥ pṛthageva te || 15/3 ||
The (amī) Devotees (bhaktāḥ), whether they lament (rudantaḥ), laugh or (vā…vā) cry (pralapanti) to You (tvām) loudly (uccaiḥ), are worthy of praising (stuti-pada-uccāra-upacārāḥ), (since they) are different from (worldly people) (pṛthak…eva…te). || 15/3 ||
न विरक्तो न चापीशो मोक्षाकाङ्क्षी त्वदर्चकः
भवेयमपि तूद्रिक्तभक्त्यासवरसोन्मदः ॥१५/४॥
na virakto na cāpīśo mokṣākāṅkṣī tvadarcakaḥ
bhaveyamapi tūdriktabhaktyāsavarasonmadaḥ || 15/4 ||
I don’t want (na) to be detached (viraktaḥ), I don’t want (na…api…ca) to be the Lord (īśaḥ), I don’t want desire for Liberation (mokṣā-ākāṅkṣī), I don’t want to be Your worshipper (tvat-arcakaḥ). But (api…tu) I’d like to be (bhaveyam) intoxicated by the Juice of outstanding Devotion (udrikta-bhakti-āsava-rasa-unmadaḥ). || 15/4 ||
बाह्यं हृदय एवान्तरभिहृत्यैव यो’ र्चतिः
त्वामीश भक्तिपीयूषरसपूरैर्नमामि तम् ॥१५/५॥
bāhyaṃ hṛdaya evāntarabhihṛtyaiva yo’ rcatiḥ
tvāmīśa bhaktipīyūṣarasapūrairnamāmi tam || 15/5 ||
Oh Lord (īśa)! I venerate (namāmi) that (Devotee) (tam) who (yaḥ) simply can take (abhi-hṛtyā…eva) the external (bāhyam) and the internal (antaḥ) into (his) heart (hṛdayaḥ) (and) adore (arcati) You (tvām) with the Floods of the Juice of the Nectar of Devotion (bhakti-pīyūṣa-rasa-pūraiḥ). || 15/5 ||
धर्माधर्मात्मनोरन्तः क्रिययोर्ज्ञानयोस्तथा
सुखदुःखात्मनोर्भक्ताः किमप्यास्वादयन्त्यहो ॥१५/६॥
dharmādharmātmanorantaḥ kriyayorjñānayostathā
sukhaduḥkhātmanorbhaktāḥ kimapyāsvādayantyaho || 15/6 ||
Therefore (tathā), Oh (aho)! Devotees (bhaktāḥ) enjoy (āsvādayanti) (Your Bliss) even more (kim…api) between (antaḥ) two cognitions (jñānayoḥ) (like) pleasure and pain (sukha-duḥkha-ātmanoḥ), (and between) two actions (kriyayoḥ) (like) ‘right and wrong’ (dharma-adharma-ātmanoḥ). || 15/6 ||
चराचरपितः स्वामिनप्यन्धा अपि कुष्ठिनः
शोभन्ते परमुद्दामभवद्भक्तिविभूषणाः ॥१५/७॥
carācarapitaḥ svāminapyandhā api kuṣṭhinaḥ
śobhante paramuddāmabhavadbhaktivibhūṣaṇāḥ || 15/7 ||
Oh Lord (svāmin…api), Owner of all the moving and non-moving entities --i.e. the whole world-- (cara-acara-pitaḥ)! Even those who are blind (andhāḥ) and (api) have leprosy (kuṣṭhinaḥ) are shining (śobhante…param) --i.e. receive the Glory of the Lord-- (when they are) decorated with unbound Devotion to You (uddāma-bhavat-bhakti-vibhūṣaṇāḥ). || 15/7 ||
शिलोञ्छपिच्छकशिपुविच्छायाङ्गा अपि प्रभो
भवद्भक्तिमहोष्माणो राजराजम् अपीशते ॥१५/८॥
śiloñchapicchakaśipuvicchāyāṅgā api prabho
bhavadbhaktimahoṣmāṇo rājarājam apīśate || 15/8 ||
Oh Lord (prabho)! Even (api) gleaners (who) have clothes made of leaves (, and consequently) protected in these matters --i.e they have food to eat and something to use as clothes, but they have nothing else-- (śiloñcha-piccha-kaśipu-vicchāyā-aṅgāḥ) rule over (īśate) even (api) the most eminent king (rāja-rājam) (if their ‘life-giving’) heat (arises) from ‘Devotion to You’ (bhavat-bhakti-mahā-uṣmāṇaḥ). || 15/8 ||
सुधार्द्रायां भवद्भक्तौ लुठताप्यारुरुक्षुणा
चेतसैव विभो’ र्चन्ति केचित्त्वामभितः स्थिताः ॥१५/९॥
sudhārdrāyāṃ bhavadbhaktau luṭhatāpyārurukṣuṇā
cetasaiva vibho’ rcanti kecittvāmabhitaḥ sthitāḥ || 15/9 ||
(Some) are Devoted to You (bhavat-bhaktau) (and such Devotion is) filled with Splendour (sudhārdrāyām), but there is no establishment (luṭhatā…api) in (it because they want) to rise (even more) (āru-rukṣuṇā). (But) oh Lord (vibho)! some (kecit) worship (arcanti) You (tvām) only with a heart --i.e. intellect-- (cetasā…eva) wherever they are (abhitaḥ…sthitāḥ). || 15/9 ||
रक्षणीयं वर्धनीयं बहुमान्यमिदं प्रभो
संसारदुर्गतिहरं भवद्भक्तिमहाधनम् ॥१५/१०॥
rakṣaṇīyaṃ vardhanīyaṃ bahumānyamidaṃ prabho
saṃsāradurgatiharaṃ bhavadbhaktimahādhanam || 15/10 ||
Oh Lord (prabho)! (Only) this (idam) Great Treasure (called) ‘Being Devoted to You’ (saṃsāra-durgati-haram) is to be thought about (bahumānyam), to be increased (vardhanīyam) (and) to be protected (rakṣaṇīyam), (as It) removes the pain of saṃsāra (bhavat-bhakti-mahā-dhanam). || 15/20 ||
नाथ ते भक्तजनता यद्यपि त्वयि रागिणी
तथापीर्ष्यां विहायास्यास्तुष्टास्तु स्वामिनी सदा ॥१५/११॥
nātha te bhaktajanatā yadyapi tvayi rāgiṇī
tathāpīrṣyāṃ vihāyāsyāstuṣṭāstu svāminī sadā || 15/11 ||
Oh Lord (nātha)! Although (yadyapi) You have (te) a female devotee (bhakta-janatā) attached (rāgiṇī) to You --i.e. She is Your own Power-- (tvayi), but (tathā…api) after rejecting (īrṣyām) Her (asyāḥ) envy (vihāya), (She) will be satisfied (tuṣṭā…astu), (as She will own You) (svāminī) perpetually (sadā). || 15/11 ||
Notes:
She is envy because She doesn’t see the Lord constantly. In this case, She is called ‘Devotion’. But after rejecting Her envy, ‘Devotion’ becomes Mahādevī, the Great Goddess, the constant Self-awareness of the Lord.
भवद्भावः पुरो भावी प्राप्ते त्वद्भक्तिसम्भवे
लब्धे दुग्धमहाकुम्भे हता दधनि गृध्नुता ॥१५/१२॥
bhavadbhāvaḥ puro bhāvī prāpte tvadbhaktisambhave
labdhe dugdhamahākumbhe hatā dadhani gṛdhnutā || 15/12 ||
When there is (prāpte) possibility of ‘the state of being Devoted to You’ (tvat-bhakti-sambhave), Your Presence (bhavat-bhāvaḥ) is Full (puraḥ…bhāvī); (just like) when there is (labdhe) a big jar of milk (dugdha-mahā-kumbhe), greadiness (gṛdhnutā) for curd (dadhani) is over (hatā). || 15/12 ||
किमियं न सिद्धिरतुला किं वा मुख्यं न सौख्यमास्रवति
भक्तिरुपचीयमाना येयं शम्भोः सदातनी भवति ॥१५/१३॥
kimiyaṃ na siddhiratulā kiṃ vā mukhyaṃ na saukhyamāsravati
bhaktirupacīyamānā yeyaṃ śambhoḥ sadātanī bhavati || 15/13 ||
What (kim…iyam) is this (iyam) Perfect (upacīyamānā) Devotion (bhaktiḥ) if (yā) not (na) unparalleled or supreme (atulā) success (siddhiḥ), or (vā) (what is this Devotion if) not (na) the Supreme (mukhyam) Splendour (saukhyam) (which) Flows (āsravati) (and) constantly pervades (sadā…atanī…bhavati) Śambhu (śambhoḥ)? || 15/13 ||
मनसि मलिने मदीये मग्ना त्वद्भक्तिमणिलता कष्टम्
न निजानपि तनुते तानपौरुषेयान्स्वसम्पदुल्लासान् ॥१५/१४॥
manasi maline madīye magnā tvadbhaktimaṇilatā kaṣṭam
na nijānapi tanute tānapauruṣeyānsvasampadullāsān || 15/14 ||
Oh (kaṣṭam)! The creeper of ‘being Devoted to You’ (tvat-bhakti-maṇilatā) is immersed (magnā) in my (madīye) impure (maline) mind (manasi), but (api) the (tān) Transcendental --i.e. not worldly-- (apauruṣeyān) Natural (nijān) Meeting --i.e. union-- with my own Essential Nature (sva-sampad-ullāsān) does not (na) expand (tanute). || 15/14 ||
भक्तिर्भगवति भवति त्रिलोकनाथे ननूत्तमा सिद्धिः
किं त्वणिमादिकविरहात्सैव न पूर्णेति चिन्ता मे ॥१५/१५॥
bhaktirbhagavati bhavati trilokanāthe nanūttamā siddhiḥ
kiṃ tvaṇimādikavirahātsaiva na pūrṇeti cintā me || 15/15 ||
Oh Bhagavati, Mistress of Consciousness (bhagavati)! Supreme (uttamā) Siddhi --i.e. Realization-- (siddhiḥ) is (bhavati) Devotion (bhaktiḥ) to the Three-eyed Lord (triloka-nāthe). But (nanu…kim…tu) I think (cintā…me…iti) It (sā…eva) is not (na) Perfect (pūrṇā) (when) there is rejection of particular powers like aṇimā, etc. (aṇimā-ādika-virahāt). || 15/15 ||
बाह्यतो’ न्तरपि चोत्कटोन्मिषत्त्र्यम्बकस्तवकसौरभाः शुभाः
वासयन्त्यपि विरुद्धवासनान्योगिनो निकटवासिनो’ अखिलान् ॥१५/१६॥
bāhyato’ ntarapi cotkaṭonmiṣattryambakastavakasaurabhāḥ śubhāḥ
vāsayantyapi viruddhavāsanānyogino nikaṭavāsino’ akhilān || 15/16 ||
The Beautiful (śubhāḥ) Perfume of ‘Praising the Three-eyed Lord’ (utkaṭa-unmiṣat-tryambaka-stavaka-saurabhāḥ) is so immense (that It flows) internally (antaḥ) and externally (bāhyataḥ…api…ca). The yogī (yoginaḥ) (who Praises the Lord this way) even (api) dresses up (vāsayanti…akhilān) the doubtful impressions --i.e. the mind-- (viruddha-vāsanān) of someone who has contact with (him) --i.e. comes close to him-- (with Its Fragrance) (nikaṭa-vāsinaḥ). || 15/16 ||
ज्योतिरस्ति कथयापि न किं चिद्विश्वमप्यतिसुषुप्तमशेषम्
यत्र नाथ शिवरात्रिपदे’ स्मिन्नित्यमर्चयति भक्तजनस्त्वाम् ॥१५/१७॥
jyotirasti kathayāpi na kiṃ cidviśvamapyatisuṣuptamaśeṣam
yatra nātha śivarātripade’ sminnityamarcayati
bhaktajanastvām || 15/17 ||
Oh Lord (nātha)! Where (yatra) there is no (api…na…kimcid) expansion (kathayā) of light --i.e. external appearance-- (jyotiḥ…asti), and (api) the whole (aśeṣam) world (viśvam) is completely asleep (ati-suṣuptam); (there,) during this (asmin) Śivarātri or the Night of Śiva (śiva-rātri-pade), (Your) Devotees (bhakta-janaḥ) adore (arcayati) You (tvām) perpetually (nityam). || 15/17 ||
सत्त्वं सत्यगुणे शिवे भगवति स्फारीभवत्वर्चने चूडायां विलसन्तु
शङ्करपदप्रोद्यद्रजः सङ्चयाः
रागादिस्मृतिवासनामपि समुच्छेत्तुं तमो जृम्भतां शम्भो मे
भवतात्त्वदात्मविलये त्रैगुण्यवर्गो’ थवा ॥१५/१८॥
sattvaṃ satyaguṇe śive bhagavati sphārībhavatvarcane cūḍāyāṃ
vilasantu śaṅkarapadaprodyadrajaḥ saṅcayāḥ
rāgādismṛtivāsanāmapi samucchettuṃ tamo jṛmbhatāṃ śambho me
bhavatāttvadātmavilaye traiguṇyavargo’ thavā || 15/18 ||
Let ‘sattvaguṇa’ --i.e. the quality of light-- (sattvam) blossom (sphārī-bhavatu) in Lord (bhagavati) Śiva (śive) (Who is Full of) Real qualities (satya-guṇe) during ‘Adoration’ --i.e. let me Worship Lord Śiva by sattvaguṇa-- (arcane).
Let the heap of rajas --i.e. dust-- from the Feet of Śaṅkara (śaṅkara-pada-prodyat-rajaḥ-saṅcayāḥ) glitter (vilasantu) on the top of my head (cūḍāyām). O Śambhu (śambho), let tamas --i.e. darkness-- (tamaḥ) appear (bhavatāt) in me (me) in order to completely cut (samucchettum) the manifestation of the impressions like ‘rāga’, etc. (rāga-ādi-smṛti-vāsanām…jṛmbhatām…api). In other words (athavā), (let) the group of the three guṇa-s (shine this way) (traiguṇya-vargaḥ) when Your Self is concealed (to remove such concealment) (tvat-ātmā-vilaye). || 15/18 ||
संसाराध्वा सुदूरः खरतरविविधव्याधिदग्धाङ्गयष्टिः भोगानेवोपभुक्त्वा
यदपि सुखमभूज् जातु तन्नो चिराय
इत्थं व्यर्थो’ स्मि जातः शशिधरचरणाक्रान्तिकान्तोत्तमाङ्गस्त्वद्भक्तश्चेति
तन्मे कुरु सपदि महासम्पदो दीर्घदीर्घाः ॥१५/१९॥
saṃsārādhvā sudūraḥ kharataravividhavyādhidagdhāṅgayaṣṭiḥ bhogānevopabhuktvā
yadapi sukhamabhūj jātu tanno cirāya
itthaṃ vyartho’ smi jātaḥ śaśidharacaraṇākrāntikāntottamāṅgastvadbhaktaśceti
tanme kuru sapadi mahāsampado dīrghadīrghāḥ || 15/19 ||
The path of saṃsāra (saṃsāra-adhvā) is endless (sudūraḥ), (and) all one’s limbs are burnt by the various (and) painful calamities (khara-tara-vividha-vyādhi-dagdha-āṅgayaṣṭiḥ). Even after enjoying (upabhuktvā) things (in this saṃsāra) (bhogān…eva), (their) joy (sukham…yat…api…tat) fades away in a short time (abhūj…jātu…tat…no…cirāya). Therefore (ittham), I am (asmi) useless (in this world) --i.e. there is no point for me to be here-- (vyarthaḥ…jātaḥ). (But,) I keep the Divine Feet of the Lord (Who) wears the crescent moon on His Head on my head (śaśi-dhara-caraṇā-krānti-kānta-uttama-aṅgaḥ), and (ca) I am Your Devotee (tvat-bhaktaḥ). So (iti), Bestow (kuru) me (me) Great (and) Eternal Success immediately (oh Lord!) (mahā-sampadaḥ…dīrgha-dīrghāḥ…tat…sapadi). || 15/19 ||
Chapter sixteen
Pāśānudbhedaḥ
Non-breaking of nooses
न किञ्चिदेव लोकानां भवदावरणं प्रति
न किञ्चिदेव भक्तानां भवदावरणं प्रति ॥१६/१॥
na kiñcideva lokānāṃ bhavadāvaraṇaṃ prati
na kiñcideva bhaktānāṃ bhavadāvaraṇaṃ prati || 16/1 ||
For worldly people (lokānām), there is nothing (na…kiñcit…eva) which covers You (bhavad-āvaraṇam…prati), and for Devotees (bhaktānām), there is nothing (na…kiñcit...eva) which covers You (bhavat-āvaraṇam…prati). || 16/1 ||
अप्युपायक्रमप्राप्यः सङ्कुलो’ पि विशेषणैः
भक्तिभाजां भवान् आत्मा सकृच्छुद्धो’ वभासते ॥१६/२॥
apyupāyakramaprāpyaḥ saṅkulo’ pi viśeṣaṇaiḥ
bhaktibhājāṃ bhavān ātmā sakṛcchuddho’ vabhāsate || 16/2 ||
Moreover (api), though (api) the succession of upāya-s is crowded with diversities (saṅkulaḥ…upāya-krama-prāpyaḥ…viśeṣaṇaiḥ), for Devotees (bhakti-bhājām), Your Self (bhavān…ātmā) suddenly (sakṛt) shines forth (avabhāsate) in a clear way (śuddhaḥ). || 16/2 ||
जयन्तो’ पि हसन्त्येते जिता अपि हसन्ति च
भवद्भक्तिसुधापानमत्ताः के’ प्य् एव ये प्रभो ॥१६/३॥
jayanto’ pi hasantyete jitā api hasanti ca
bhavadbhaktisudhāpānamattāḥ ke’ py eva ye prabho || 16/3 ||
These (hasanti) (Devotees) when conquer (jayantaḥ…api), they laugh (hasanti). (When they) are conquered (jitāḥ…api), (they still) laugh (hasanti…ca). (This is because) they are unique (ke…api…eva…ye) (and) intoxicated by the Juice of ‘being devoted to You’ (bhavat-bhakti-sudhā-pāna-mattāḥ), oh Lord (prabho)! || 16/3 ||
शुष्ककं मैव सिद्धेय मैव मुच्येय वापि तु
स्वादिष्ठपरकाष्ठाप्तत्वद्भक्तिरसनिर्भरः ॥१६/४॥
śuṣkakaṃ maiva siddheya maiva mucyeya vāpi tu
svādiṣṭhaparakāṣṭhāptatvadbhaktirasanirbharaḥ || 16/4 ||
I don’t want (mā…eva) to achieve (siddheya) dryness (śuṣkakam), and I also don’t want (mā…eva) to be liberated (mucyeya) that way (vā…api…tu). I want to be filled with the Juice of ‘being devoted to You’ (, which devotion) is achieved as the supreme desire for (Your) Sweetness (svādiṣṭha-para-kāṣṭha-apta-tvat-bhakti-rasa-nirbharaḥ). || 16/4 ||
यथैवाज्ञातपूर्वो’ यं भवद्भक्तिरसो मम
घटितस्तद्वदीशान स एव परिपुष्यतु ॥१६/५॥
yathaivājñātapūrvo’ yaṃ bhavadbhaktiraso mama
ghaṭitastadvadīśāna sa eva paripuṣyatu || 16/5 ||
Just as (yathā…eva) this (ayam) Juice of ‘Being Devoted to You’ (bhavat-bhakti-rasaḥ) was unknown to me before (ajñāta-pūrvaḥ…mama), (but then just) appeared (ghaṭitaḥ); in the same way (tat-vat), oh Lord (īśāna)! let It be strengthened (again and again by Samāveśa) (saḥ…eva…paripuṣyatu). || 16/5 ||
सत्येन भगवन्नान्यः प्रार्थनाप्रसरो’ स्ति मे
केवलं स तथा को’ पि भक्त्यावेशो’ स्तु मे सदा ॥१६/६॥
satyena bhagavannānyaḥ prārthanāprasaro’ sti me
kevalaṃ sa tathā ko’ pi bhaktyāveśo’ stu me sadā || 16/6 ||
Oh Lord (bhagavan)! In reality (satyena), I have (ast…me) no other (na…anyaḥ) desire (prārthanā…prasaraḥ), only (kevalam) an (saḥ…kaḥ api) incomparable (kaḥ…api) Absorption into Devotion (bhakti-āveśaḥ). So (tathā), let me have (It) (astu…me) constantly (sadā). || 16/6 ||
भक्तिक्षीवो’ पि कुप्येयं भवायानुशयीय च
तथा हसेयं रुद्यां च रटेयं च शिवेत्यलम् ॥१६/७॥
bhaktikṣīvo’ pi kupyeyaṃ bhavāyānuśayīya ca
tathā haseyaṃ rudyāṃ ca raṭeyaṃ ca śivetyalam || 16/7 ||
Being devoted (to You) (bhakti-kṣīvaḥ…api), let me be angry (kupyeyam) with the world (bhavāya), then (ca) let me have pity (anuśayīya). Hence (tathā), I (will) laugh (haseyam), lament (rudyām) and (ca…ca) cry (like) (raṭeyam) “oh Śiva!”, “oh Śiva!” (śiva…iti…alam). || 16/7 ||
विषमस्थो’ पि स्वस्थो’ पि रुदन्नपि हसन्नपि
गम्भीरो’ पि विचित्तो’ पि भवेयं भक्तितः प्रभो ॥१६/८॥
viṣamastho’ pi svastho’ pi rudannapi hasannapi
gambhīro’ pi vicitto’ pi bhaveyaṃ bhaktitaḥ prabho || 16/8 ||
Oh Lord (prabho)! Whether (I am) ‘resting in my Self’ (sva-sthaḥ), or (api) ‘resting in saṃsāra’ (viṣama-sthaḥ…api)… (whether I am) crying (rudan) or (api) laughing (hasan…api)…hiding (gambhīraḥ) or (api…api) revealing (secrets) (vicittaḥ) …let me be Devoted (to You) (bhaveyam). || 16/8 ||
भक्तानां नास्ति संवेद्यं त्वदन्तर् यदि वा बहिः
चिद्धर्मा यत्र न भवान्निर्विकल्पः स्थितः स्वयम् ॥१६/९॥
bhaktānāṃ nāsti saṃvedyaṃ tvadantar yadi vā bahiḥ
ciddharmā yatra na bhavānnirvikalpaḥ sthitaḥ svayam || 16/9 ||
(Be it) inside (antaḥ) or (yadi…vā) outside (bahiḥ), there is nothing (na…asti) to be known (as an object) (saṃvedyam) for (Your) Devotees (bhaktānām) where (yatra) You (tvat) -(Whose) Nature is Consciousness (cit-dharmā)- do not exist (na…bhavān); (since You) Yourself (svayam) remain (everywhere) (sthitaḥ) thoughtlessly --i.e. You are everywhere for Your Devotees as Thoughtless Presence-- (nirvikalpaḥ). || 16/9 ||
भक्ता निन्दानुकारे’ पि तवामृतकणैरिव
हृष्यन्त्येवान्तरा विद्धास्तीक्ष्णरोमाञ्चसूचिभिः ॥१६/१०॥
bhaktā nindānukāre’ pi tavāmṛtakaṇairiva
hṛṣyantyevāntarā viddhāstīkṣṇaromāñcasūcibhiḥ || 16/10 ||
(Your) Devotees (bhaktāḥ) -even when they hear blasphemy (in a group of atheists) (nindānukāre…api)- are delighted by the sparks of Your Nectar (tava…amṛta-kaṇaiḥ…iva) (as they are) pierced with the sharp needles of ‘romāñca’ or ‘horripilation’ (tīkṣṇa-roma-añca-sūcibhiḥ). (So,) externally (they) only laugh (with them) (hṛṣyanti…eva), (but) internally (antarā) (they are) sad (viddhāḥ). || 16/10 ||
दुःखापि वेदना भक्तिमतां भोगाय कल्पते
येषां सुधार्द्रा सर्वैव संवित्त्वच्चन्द्रिकामयी ॥१६/११॥
duḥkhāpi vedanā bhaktimatāṃ bhogāya kalpate
yeṣāṃ sudhārdrā sarvaiva saṃvittvaccandrikāmayī || 16/11 ||
Even if (Your) Devotees (bhakti-matām) experience sadness (duḥkhā…api…vedanā…bhogāya…kalpate), all (sarvā…eva) (sadness) is perceived (saṃvit) by them (yeṣām) as the Nectar of Bliss (sudhā-ardrā) (, which) Illuminates You (tvat-candrikā-mayī). || 16/11 ||
यत्र तत्रोपरुद्धानां भक्तानां बहिरन्तरे
निर्व्याजं त्वद्वपुःस्पर्शरसास्वादसुखं समम् ॥१६/१२॥
yatra tatroparuddhānāṃ bhaktānāṃ bahirantare
nirvyājaṃ tvadvapuḥsparśarasāsvādasukhaṃ samam || 16/12 ||
Wherever (yatra…tatra) (Your) Devotees (bhaktānām) are resting (upa-ruddhānām), internal (bahiḥ) (and) external (antare) give the same (samam) Joy of the ‘Juice of Being Touched by Your Essence’ (tvat-vapuḥ-sparśa-rasa-āsvāda-sukham) without any limitation (nirvyājam). || 16/12 ||
तवेश भक्तेरर्चायां दैन्यांशं द्वयसंश्रयम्
विलुप्यास्वादयन्त्येके वपुरच्छं सुधामयम् ॥१६/१३॥
taveśa bhakterarcāyāṃ dainyāṃśaṃ dvayasaṃśrayam
vilupyāsvādayantyeke vapuracchaṃ sudhāmayam || 16/13 ||
Oh Lord (īśa)! When there is praising (arcāyām) of You (tava) out of Devotion (bhakteḥ); depression (dainya-aṃśam) (, which) rests in duality (dvaya-saṃśrayam), is dissolved (vilupya). (Your Devotees then) Taste (āsvādayanti…eke) (Your) Transparent --i.e. Free-- (accham) Nature (vapuḥ) composed of Nectar (sudhā-mayam). || 16/13 ||
भ्रान्तास्तीर्थदृशो भिन्ना भ्रान्तेरेव हि भिन्नता
निष्प्रतिद्वन्द्वि वस्त्वेकं भक्तानां त्वं तु राजसे ॥१६/१४॥
bhrāntāstīrthadṛśo bhinnā bhrāntereva hi bhinnatā
niṣpratidvandvi vastvekaṃ bhaktānāṃ tvaṃ tu rājase || 16/14 ||
The different (bhinnāḥ) viewpoints of ‘tīrtha-s’ or ‘pilgrimage sites’ (which here means: scriptures,) (tīrtha-dṛśaḥ) are confused (about Oneness) (bhrāntāḥ), (and) merely due to (such) confusion (bhrānteḥ…eva…hi), differentiation arises (in the mind of seekers) (bhinnatā). Though (tu) You (tvam) shine (rājase) for (Your) Devotees (bhaktānām) as a Solitary (ekam) Reality (vastu) without opposition --i.e. for Your Devotees, all the scriptures are the same-- (niṣprati-dvandvi). || 16/14 ||
मानावमानरागादिनिष्पाकविमलं मनः
यस्यासौ भक्तिमांल् लोकतुल्यशीलः कथं भवेत् ॥१६/१५॥
mānāvamānarāgādiniṣpākavimalaṃ manaḥ
yasyāsau bhaktimāṃl lokatulyaśīlaḥ kathaṃ bhavet || 16/15 ||
How can (katham) a (asau) Devotee (bhaktimān) whose (yasya) mind (manaḥ) is free of ‘respect’, ‘disrespect’, ‘desire’, etc. (māna-ava-māna-rāga-ādi-niṣpāka-vimalam) be (bhavet) compared to a worldly person (loka-tulya-śīlaḥ)? || 16/15 ||
रागद्वेषान्धकारो’ पि येषां भक्तित्विषा जितः
तेषां महीयसाम् अग्रे कतमे ज्ञानशालिनः ॥१६/१६॥
rāgadveṣāndhakāro’ pi yeṣāṃ bhaktitviṣā jitaḥ
teṣāṃ mahīyasām agre katame jñānaśālinaḥ || 16/16 ||
In front (teṣām…agre) of those Great Beings (mahīyasām) whose (yeṣām) darkness (made of) ‘attachment’ and ‘detachment’ (rāga-dveṣa-andha-kāraḥ…api) is transcended (jitaḥ) by the Splendour of Devotion (bhakti-tviṣā), what (is the value of those who are) (katame) filled with (theoretical) knowledge (jñāna-śālinaḥ)? || 16/16 ||
यस्य भक्तिसुधास्नानपानादिविधिसाधनम्
तस्य प्रारब्धमध्यान्तदशासूच्चैः सुखासिका ॥१६/१७॥
yasya bhaktisudhāsnānapānādividhisādhanam
tasya prārabdhamadhyāntadaśāsūccaiḥ sukhāsikā || 16/17 ||
For those (tasya) who (yasya) possess the mastery of bathing in the Nectar of Devotion (bhakti-sudhā-snāna-pāna-ādi-vidhi-sādhanam), Joy (exists) (sukhāsikā) in the beginning, in the middle and in the end of (each) state of Consciousness --i.e. they are suprabuddha-s-- (prārabdha-madhya-anta-daśā-sūccaiḥ). || 16/17 ||
कीर्त्यश्चिन्तापदं मृग्यः पूज्यो येन त्वम् एव तत्
भवद्भक्तिमतां श्लाघ्या लोकयात्रा भवन्मयी ॥१६/१८॥
kīrtyaścintāpadaṃ mṛgyaḥ pūjyo yena tvam eva tat
bhavadbhaktimatāṃ ślāghyā lokayātrā bhavanmayī || 16/18 ||
For Your Devotees (bhavat-bhakti-matām), worldly course of life (loka-yātrā) is made of You (bhavat-mayī) (, and consequently:) respectable (ślāghyā). They (yena) think only of You (cintā-padam…tvam…eva…tat), they worship (only You) (pūjyaḥ), they seek (only You) (mṛgyaḥ) (, and) they sing (only about You) (kīrtyaḥ). || 16/18 ||
मुक्तिसंज्ञा विपक्वाया भक्तेरेव त्वयि प्रभो
तस्याम् आद्यदशारूढा मुक्तकल्पा वयं ततः ॥१६/१९॥
muktisaṃjñā vipakvāyā bhaktereva tvayi prabho
tasyām ādyadaśārūḍhā muktakalpā vayaṃ tataḥ || 16/19 ||
Oh Lord (prabho)! Liberation (mukti-saṃjñā) is merely (eva) the ripened (condition) (vipakvāyā) of Devotion (bhakteḥ) to You --i.e. complete Identity with You-- (tvayi). Therefore (tataḥ), when (such ripened Devotion is there, It is) (tasyām) Attainment of the Supreme State (ādya-daśā-rūḍhā) equal to our Liberation (mukta-kalpā…vayam). || 16/19 ||
दुःखागमो’ पि भूयान् मे त्वद्भक्तिभरितात्मनः
त्वत्पराची विभो मा भूद् अपि सौख्यपरम्परा ॥१६/२०॥
duḥkhāgamo’ pi bhūyān me tvadbhaktibharitātmanaḥ
tvatparācī vibho mā bhūd api saukhyaparamparā || 16/20 ||
Oh Lord (vibho)! (When) I am full of Devotion to You (tvat-bhakti-bharita-ātmanaḥ), let me have (bhūyāt…me) even sadness (duḥkha-āgamaḥ…api). (But) when I am not devoted to You (tvat-parācī), (please don’t) even give me (mā…bhūt…api) pleasure (saukhya-paramparā). || 16/20 ||
त्वं भक्त्या प्रीयसे भक्तिः प्रीते त्वयि च नाथ यत्
तदन्योन्याश्रयं युक्तं यथा वेत्थ त्वम् एव तत् ॥१६/२१॥
tvaṃ bhaktyā prīyase bhaktiḥ prīte tvayi ca nātha yat
tadanyonyāśrayaṃ yuktaṃ yathā vettha tvam eva tat || 16/21 ||
You are (tvam) pleased (prīyase) with Devotion (bhaktyā), but (ca) devotion (bhaktiḥ) to You (tvayi) appears (nātha) when (You are) pleased (prīte), oh Lord (nātha)! So (yathā) only You know (vettha) the (tvam…eva) trick (yuktam…tat…yat) (how to solve) this contradition of mutual dependency (tat-anyonya-āśrayam). || 16/21 ||
साकारो वा निराकरो वान्तर्वा बहिरेव वा
भक्तिमत्तात्मनां नाथ सर्वथासि सुधामयः ॥१६/२२॥
sākāro vā nirākaro vāntarvā bahireva vā
bhaktimattātmanāṃ nātha sarvathāsi sudhāmayaḥ || 16/22 ||
Oh Lord (nātha)! Be Formless (nirākaraḥ) or (vā) filled with forms (sākāraḥ), internal (antaḥ) or (vā…vā) external (bahiḥ…eva) for those who are intoxicated with Devotion (bhakti-matta-ātmanām), You shine everywhere (sarvathāsi) as Made of Nectar (sudhā-mayaḥ). || 16/22 ||
अस्मिन्न् एव जगत्यन्तर्भवद्भक्तिमतः प्रति
हर्षप्रकाशनफलम् अन्यद् एव जगत्स्थितम् ॥१६/२३॥
asminn eva jagatyantarbhavadbhaktimataḥ prati
harṣaprakāśanaphalam anyad eva jagatsthitam || 16/23 ||
Moreover (ataḥ), the Fruit of the Illumination of Joy (harṣa-prakāśana-phalam) only in this world (antaḥ…asmin…eva…jagati) becomes ‘Devotion to You’ (bhavat-bhaktim…prati). Though different (anyat…eva), (It) rests in this world (jagat-sthitam). || 16/23 ||
गुह्ये भक्तिः परे भक्तिर्भक्तिर्विश्वमहेश्वरे
त्वयि शम्भौ शिवे देव भक्तिर्नाम किमप्यहो ॥१६/२४॥
guhye bhaktiḥ pare bhaktirbhaktirviśvamaheśvare
tvayi śambhau śive deva bhaktirnāma kimapyaho || 16/24 ||
Oh (aho)! (Whatever) Devotion is (bhaktiḥ…bhaktiḥ…bhaktiḥ), It is (towards) the Supreme (pare) Secret (guhye), the Great Lord of the universe (viśva-mahā-īśvare). Bhakti or Devotion (bhakti…nāma) (towards) You oh Śambhu, oh Śiva, oh God (tvayi…śambhau…śive…deva), is unique (kim…api). || 16/24 ||
भक्तिर्भक्तिः परे भक्तिर्भक्तिर्नाम समुत्कटा
तारं विरौमि यत्तीव्रा भक्तिर्मे’ स्तु परं त्वयि ॥१६/२५॥
bhaktirbhaktiḥ pare bhaktirbhaktirnāma samutkaṭā
tāraṃ viraumi yattīvrā bhaktirme’ stu paraṃ tvayi || 16/25 ||
“Let (astu) me (me) wander (tīvrā) to You (tvayi) (as That is) Devotion (bhaktiḥ…bhaktiḥ) in the final reading (param). It is Supreme (samutkaṭā) Devotion (bhaktiḥ…bhaktiḥ), Devotion (bhaktiḥ) to the Supreme (pare)!” I cry (viraumi…tāram) this way (yat). || 16/25 ||
यतो’ सि सर्वशोभानां प्रसवावनिरीश तत्
त्वयि लग्नम् अनर्घं स्याद् रत्नम् वा यदि वा तृणम् ॥१६/२६॥
yato’ si sarvaśobhānāṃ prasavāvanirīśa tat
tvayi lagnam anarghaṃ syād ratnam vā yadi vā tṛṇam || 16/26 ||
Oh Lord (īśa)! Since (yataḥ) You are (asi) the River of Nectar (prasavāvaniḥ) in everything (which are) glorified (sarva-śobhānām), that (which) (tat) embraces (lagnam) You (tvayi) is actually (syāt) priceless (anargham) whether (vā…yadi) it be a jewel (ratnam) or (vā) a blade of grass (tṛṇam). || 16/26 ||
आवेदकाच्च वेद्याच्च येषां संवेदनाध्वनि
भवता न वियोगो’ स्ति ते जयन्ति भवज्जुषः ॥१६/२७॥
āvedakācca vedyācca yeṣāṃ saṃvedanādhvani
bhavatā na viyogo’ sti te jayanti bhavajjuṣaḥ || 16/27 ||
Your Devotees (bhavaj-juṣaḥ …yeṣām) are Supreme (jayanti), because they (te) are not (na…asti) separated (viyogaḥ) from You (bhavatā) as the perceived (vedyāt) and (ca…ca) the perceiver (āvedakāt) during perception --i.e. they always one with everything-- (saṃvedana-adhvani). || 16/27 ||
संसारसदसो बाह्ये कैश्चित्त्वं परिरभ्यसे
स्वामिन्परैस्तु तत्रैव ताम्यद्भिस्त्यक्तयन्त्रणैः ॥१६/२८॥
saṃsārasadaso bāhye kaiścittvaṃ parirabhyase
svāminparaistu tatraiva tāmyadbhistyaktayantraṇaiḥ || 16/28 ||
Oh Lord (svāmin)! Some (kaiścit) embrace (parirabhyase) You (tvam) after rejecting saṃsāra (saṃsāra-sadasaḥ…bāhye). But (tu…tatra…eva) others (paraiḥ) embrace You without such regulations --i.e. always-- (tyakta-yantraṇaiḥ…tāmyadbhiḥ). || 16/28 ||
पानाशनप्रसाधनसम्भुक्तसमस्तविश्वया शिवया
प्रलयोत्सवसरभसया दृढमुपगूढं शिवं वन्दे ॥१६/२९॥
pānāśanaprasādhanasambhuktasamastaviśvayā śivayā
pralayotsavasarabhasayā dṛḍhamupagūḍhaṃ śivaṃ vande || 16/29 ||
I Praise (vande) the Hidden (upagūḍham) (but) Unchanging (dṛḍham) Śiva (śivam) by means of ‘possessing the Joy of Dissolution (of duality Which is)’ (pralaya-utsava-sarabhasayā) Śakti (Herself) (śivayā) (Who) enjoys the whole world by drinking It (pānāśana-prasādhana-sambhukta-samasta-viśvayā). || 16/29 ||
परमेश्वरता जयत्यपूर्वा तव विश्वेश यदीशितव्यशून्या
अपरापि तथैव ते ययेदं जगदाभाति यथा तथा न भाति ॥१६/३०॥
parameśvaratā jayatyapūrvā tava viśveśa yadīśitavyaśūnyā
aparāpi tathaiva te yayedaṃ jagadābhāti yathā tathā na
bhāti || 16/30 ||
Oh Lord of the universe (viśva-īśa)! Your (tava) Parameśvaratā or ‘Being the Supreme Lord’ (parama-īśvara-tā) is Supreme (jayati) (and) Unprecedented (apūrvā), Ungoverned (by anything else) --i.e. the Subjective Aspect-- (īśita-vyaśūnyā…yadi). But (tathā…eva) by means (yayā) of (Your) other (aspect), (aparā…api) this (idam) world (jagat) shines (ābhāti), and this way (yathā…tathā) (, You) remain hidden --i.e. this is the objective aspect-- (na bhāti). || 16/30 ||
Chapter Seventeen
Divyakrīḍābahumānaḥ
Great Respect of Divine Play
अहो को’ पि जयत्येष स्वादुः पूजामहोत्सवः
यतो’ मृतरसास्वादमश्रूण्यपि ददत्यलम् ॥१७/१॥
aho ko’ pi jayatyeṣa svāduḥ pūjāmahotsavaḥ
yato’ mṛtarasāsvādamaśrūṇyapi dadatyalam || 17/1 ||
Ah (aho)! This (eṣaḥ) Indescribable (kaḥ…api) Great Joy of Worship (pūjā-mahā-utsavaḥ) is Sweet (svāduḥ) (and) Supreme (jayati), since (yataḥ) even (api) a few drops of tears (aśrūṇi) are enough (alam) to bring (us the) (dadati) Taste of the Nectar of Immortality (amṛta-rasā-āsvādam). || 17/1 ||
व्यापाराः सिद्धिदाः सर्वे ये त्वत्पूजापुरःसराः
भक्तानां त्वन्मयाः सर्वे स्वयं सिद्धय एव ते ॥१७/२॥
vyāpārāḥ siddhidāḥ sarve ye tvatpūjāpuraḥsarāḥ
bhaktānāṃ tvanmayāḥ sarve svayaṃ siddhaya eva te || 17/2 ||
All (sarve) the activities (vyāpārāḥ) that are (ye) connected with Your Worship (tvat-pūjā-puraḥ-sarāḥ) bestow siddhi-s (siddhi-dāḥ), (but) for devotee-s (bhaktānām), all (these activities) (sarve) are themselves (svayam) only (eva) Your (te) Powers (siddhayaḥ) made of You (tvat-mayāḥ). || 17/2 ||
सर्वदा सर्वभावेषु युगपत्सर्वरूपिणम्
त्वामर्चयन्त्यविश्रन्तं ये ममैते’ धिदेवताः ॥१७/३॥
sarvadā sarvabhāveṣu yugapatsarvarūpiṇam
tvāmarcayantyaviśrantaṃ ye mamaite’ dhidevatāḥ || 17/3 ||
These (devotee-s) (ete), who (ye) always (sarvadā) adore (arcayanti) You (tvām) simultaneously (yugapat) in everything (sarva-bhāveṣu) without any break (aviśrantam) -(since only You take) any possible form (sarva-rūpiṇam)- are my (mama) presiding deities (adhi-devatāḥ). || 17/3 ||
ध्यानायसतिरस्कारसिद्धस्त्वत्स्पर्शनोत्सवः
पूजाविधिरिति ख्यातो भक्तानां स सदास्तु मे ॥१७/४॥
dhyānāyasatiraskārasiddhastvatsparśanotsavaḥ
pūjāvidhiriti khyāto bhaktānāṃ sa sadāstu me || 17/4 ||
(When) the Joy of Your Touch (tvat-sparśana-utsavaḥ) is attained without the effort of meditation (dhyāna-āyasa-tiras-kāra-siddhaḥ) that (iti) is called (khyātaḥ) the method of ‘Pūjā’ or ‘Worship’ (pūjā-vidhiḥ) by (Your) devotee-s (bhaktānām). Let (astu) that (saḥ) appear to me (me) perpetually (sadā). || 17/4 ||
भक्तानां समतासारविषुवत्समयः सदा
त्वद्भावरसपीयूषरसेनैषां सदार्चनम् ॥१७/५॥
bhaktānāṃ samatāsāraviṣuvatsamayaḥ sadā
tvadbhāvarasapīyūṣarasenaiṣāṃ sadārcanam || 17/5 ||
Constant (sadā) ‘Adoration’ (ārcanam) for these (eṣām) devotee-s (bhaktānām) (is when they) are constantly (sadā) united with the Center (That is) the Essence of Oneness (samatā-sāra-viṣuvat-samayaḥ) by means of Tasting the Juice of ‘being devoted to You’ (tvat-bhāva-rasa-pīyūṣa-rasena). || 17/5 ||
यस्या नारम्भपर्यन्तौ न च कालक्रमः प्रभो
पूजात्मासौ क्रिया तस्याः कर्तारस्त्वज्जुषः परम् ॥१७/६॥
yasyā nārambhaparyantau na ca kālakramaḥ prabho
pūjātmāsau kriyā tasyāḥ kartārastvajjuṣaḥ param || 17/6 ||
Oh Lord (prabho)! Real worship (pūjā-ātmā) is the (asau) activity (kriyā) of those real (param) devotee-s of You (kartāraḥ…tvat-juṣaḥ) for (tasyāḥ) whom (yasyāḥ) there is no (na) beginning and end (ārambha-paryantau), and also (ca) no (na) scheduled time (of worship) (kāla-kramaḥ). || 17/6 ||
ब्रह्मादीनामपीशास्ते ते च सौभाग्यभागिनः
येषां स्वप्ने’ पि मोहे’ पि स्थितस्त्वत्पूजनोत्सवः ॥१७/७॥
brahmādīnāmapīśāste te ca saubhāgyabhāginaḥ
yeṣāṃ svapne’ pi mohe’ pi sthitastvatpūjanotsavaḥ || 17/7 ||
Those (te) fortunate ones (saubhāgya-bhāginaḥ) are the Rulers (īśāḥ) even (api) of Brahmā, etc. (brahmādīnām) for whom (yeṣām) the Joy of Your Worship (tvat-pūjana-utsavaḥ) remains (sthitaḥ) even (api) in dreaming (svapne) and (api) in illusion (mohe). || 17/7 ||
जपतां जुह्वतां स्नातां ध्यायतां न च केवलम्
भक्तानां भवदभ्यर्चामहो यावद्यदा तदा ॥१७/८॥
japatāṃ juhvatāṃ snātāṃ dhyāyatāṃ na ca kevalam
bhaktānāṃ bhavadabhyarcāmaho yāvadyadā tadā || 17/8 ||
And (ca) for devotee-s (bhaktānām), Your Worship (bhavat-abhyarcām) is not (na) only (kevalam) ‘meditation’ (dhyāyatām), ‘bathing’ (snātām), ‘sacrifice’ (juhvatām) and ‘japa’ (japatām) …as ah! (aho) (worship takes place in their case) always and everywhere --i.e. whatever they do is worship-- (yāvat…yadā…tadā). || 17/8 ||
भवत्पूजासुधास्वादसम्भोगसुखिनः सदा
इन्द्रादीनाम् अथ ब्रह्ममुख्यानाम् अस्ति कः समः ॥१७/९॥
bhavatpūjāsudhāsvādasambhogasukhinaḥ sadā
indrādīnām atha brahmamukhyānām asti kaḥ samaḥ || 17/9 ||
Be it Indra, the ruler of the demi-gods (indrādīnām), or Brahmā, etc. (brahma-mukhyānām) who would be equal (asti…kaḥ…samaḥ) to someone who constantly (sadā) enjoys the Taste of the Nectar of ‘being devoted to You’ (bhavat-pūjā-sudhā-āsvāda-sambhoga-sukhinaḥ)? || 17/9 ||
जगत्क्षोभैकजनके भवत्पूजामहोत्सवे
यत्प्राप्यं प्राप्यते किंचिद्भक्ता एव विदन्ति तत् ॥१७/१०॥
jagatkṣobhaikajanake bhavatpūjāmahotsave
yatprāpyaṃ prāpyate kiṃcidbhaktā eva vidanti tat || 17/10 ||
Only (eva) some devotee-s (kiṃcid-bhaktāḥ) attain (prāpyate) (and) know that (tat) which (yat) is to be attained (prāpyam) in the Great Joy of Your Worship (bhavat-pūjā-mahā-utsave) which alone causes the world to shake --i.e. removes duality-- (jagat-kṣobha-eka-janake). || 17/10 ||
त्वद्धाम्नि चिन्मये स्थित्वा षट्त्रिंशत्तत्त्वकर्मभिः
कायवाक्चित्तचेष्टाद्यैरर्चये त्वां सदा विभो ॥१७/११॥
tvaddhāmni cinmaye sthitvā ṣaṭtriṃśattattvakarmabhiḥ
kāyavākcittaceṣṭādyairarcaye tvāṃ sadā vibho || 17/11 ||
Oh Lord (vibho)! Being established (sthitvā) in Your Abode (tvat-dhāmni) (That is) Consciousness (cit-maye), I worship (arcaye) You (tvām) constantly (sadā) with my body, my speech and my thoughts, etc. (kāya-vāk-citta-ceṣṭādyaiḥ) … with all the activities of the thirtysixfold reality --i.e. the world-- (ṣaṭ-triṃśat-tattva-karmabhiḥ). || 17/11 ||
भवत्पूजामयासङ्गसम्भोगसुखिनो मम
प्रयातु कालः सकलो’ प्यनन्तो’ पीयदर्थये ॥१७/१२॥
bhavatpūjāmayāsaṅgasambhogasukhino mama
prayātu kālaḥ sakalo’ pyananto’ pīyadarthaye || 17/12 ||
Let me (prayātu) always (kālaḥ…anantaḥ…api) enjoy Your Worship, in which I’m attached only to You (bhavat-pūjā-maya-āsaṅga-sambhoga-sukhinaḥ…mama) without any defect (sakalaḥ…api). This (iyat) is my desire (arthaye). || 17/12 ||
भवत्पूजामृतरसाभोगलम्पटता विभो
विवर्धतामनुदिनं सदा च फलतां मम ॥१७/१३॥
bhavatpūjāmṛtarasābhogalampaṭatā vibho
vivardhatāmanudinaṃ sadā ca phalatāṃ mama || 17/13 ||
Oh Lord (vibho)! Let me have (mama) desire for the enjoyment of the Taste of ‘being devoted to You’ (bhavat-pūjā-amṛta-rasā-ābhoga-lampaṭatā). (Let it be) more and more (vivardhatām) everyday (anu-dinam) without any break (sadā), and (let it be) (ca) Fruitful (phalatām). || 17/13 ||
जगद्विलयसञ्जातसुधैकरसनिर्भरे
त्वदब्धौ त्वां महात्मानमर्चन्नासीय सर्वदा ॥१७/१४॥
jagadvilayasañjātasudhaikarasanirbhare
tvadabdhau tvāṃ mahātmānamarcannāsīya sarvadā || 17/14 ||
I’d like to worship (arcan…āsīya) You (tvām), the Great Soul (mahā-ātmānam) constantly (sarvadā) in Your Ocean (tvat-abdhau) (that is) Full of the Sole Taste of the Nectar-juice born from the dissolution of (the duality of the) world (jagat-vilaya-sañjāta-sudhā-eka-rasa-nirbhare). || 17/14 ||
अशेषवासनाग्रन्थिविच्छेदसरलं सदा
मनो निवेद्यते भक्तैः स्वादु पूजाविधौ तव ॥१७/१५॥
aśeṣavāsanāgranthivicchedasaralaṃ sadā
mano nivedyate bhaktaiḥ svādu pūjāvidhau tava || 17/15 ||
When worshipping You (pūjā-vidhau…tava), devotee-s (bhaktaiḥ) constantly (sadā) offer (nivedyate) (their) simple minds (to You). (Their minds are simple, because they are) free from the knots of all the impressions --i.e. they are empty-- (aśeṣa-vāsanā-granthi-viccheda-saralam) (, and consequently) sweet --i.e. so the Lord accepts their offering-- (svādu). || 17/15 ||
अधिष्ठायैव विषयानिमाः करणवृत्तयः
भक्तानां प्रेषयन्ति त्वत्पूजार्थममृतासवम् ॥१७/१६॥
adhiṣṭhāyaiva viṣayānimāḥ karaṇavṛttayaḥ
bhaktānāṃ preṣayanti tvatpūjārthamamṛtāsavam || 17/16 ||
Perceiving (adhiṣṭhāya…eva) sense-objects (viṣayān), these (imāḥ) activities of the senses (karaṇa-vṛttayaḥ) present (preṣayanti) the Nectar of Immortality (amṛta-āsavam) to the devotee-s (bhaktānām) for Your Worship (tvat-pūjā-artham). || 17/16 ||
भक्तानां भक्तिसंवेगमहोष्मविवशात्मनाम्
को’ न्यो निर्वाणहेतुः स्यात्त्वत्पूजामृतमज्जनात् ॥१७/१७॥
bhaktānāṃ bhaktisaṃvegamahoṣmavivaśātmanām
ko’ nyo nirvāṇahetuḥ syāttvatpūjāmṛtamajjanāt || 17/17 ||
What (kaḥ) else (anyaḥ) can be the cause of Liberation (nirvāṇa-hetuḥ) for devotee-s (bhaktānām) (who) cannot help burning from the Great Heat of the Intensity of Devotion (bhakti-saṃvega-mahā-ūṣma-vivaśa-ātmanām) apart from ‘Diving into the Nectar of Worshipping You’ (syāt…tvat-pūjā-amṛta-majjanāt)? || 17/17 ||
सततं त्वत्पदाभ्यर्चासुधापानमहोत्सवः
त्वत्प्रसादैकसम्प्राप्तिहेतुर्मे नाथ कल्पताम् ॥१७/१८॥
satataṃ tvatpadābhyarcāsudhāpānamahotsavaḥ
tvatprasādaikasamprāptiheturme nātha kalpatām || 17/18 ||
Oh Lord (nātha)! Let me (me) have (kalpatām) the Great Joy of Drinking the Juice of ‘Worshipping Your Feet’ (tvat-pada-abhyarcā-sudhā-pāna-mahā-utsavaḥ) constantly (satatam), (for It is) the sole Cause of Realization (known as) ‘Your Grace’ (tvat-prasāda-eka-samprāpti-hetuḥ). || 17/18 ||
अनुभूयासमीशान प्रतिकर्म क्षणात्क्षणम्
भवत्पूजामृतापानमदास्वादमहामुदम् ॥१७/१९॥
anubhūyāsamīśāna pratikarma kṣaṇātkṣaṇam
bhavatpūjāmṛtāpānamadāsvādamahāmudam || 17/19 ||
Oh Lord (īśāna)! Let me have (anu-bhūyāsam) the Great Bliss of the Taste of ‘being intoxicated with the Nectar of Your Devotion’ (bhavat-pūjā-amṛtā-apāna-mada-āsvāda-mahā-mudam) again and again in every moment (kṣaṇāt…kṣaṇam) in every activity (prati-karma). || 17/19 ||
दृष्टार्थ एव भक्तानां भवत्पूजामहोद्यमः
तदैव यदसम्भाव्यं सुखमास्वादयन्ति ते ॥१७/२०॥
dṛṣṭārtha eva bhaktānāṃ bhavatpūjāmahodyamaḥ
tadaiva yadasambhāvyaṃ sukhamāsvādayanti te || 17/20 ||
The Great (and spontaneous) Rising of Your Worship (bhavat-pūjā-mahā-udyamaḥ) in devotee-s (bhaktānām) is standard (dṛṣṭārthaḥ…eva). Therefore (tadā…eva), they (te) Taste (āsvādayanti) that Joy (sukham) which (yat) is impossible (to achieve) --i.e. it is very hard to achieve this Divine Spontaneity-- (asambhāvyam). || 17/20 ||
It is the standard for (some) devotee-s that they have obvious (or) practical (understanding) about the Great Rising of ‘Your Devotion’.
यावन् न लब्धस्त्वत्पूजासुधास्वादमहोत्सवः
तावन्नास्वादितो मन्ये लवो’ पि सुखसम्पदः ॥१७/२१॥
yāvan na labdhastvatpūjāsudhāsvādamahotsavaḥ
tāvannāsvādito manye lavo’ pi sukhasampadaḥ || 17/21 ||
I think (manye) while (yāvat…tāvat) the Great Joy of Tasting the Nectar of ‘being devoted to You’ (tvat-pūjā-sudhā-āsvāda-mahā-utsavaḥ) is not attained (na…labdhaḥ), only a fragment of (lavaḥ api) (worldly) joy (sukha-sampadaḥ) is realized but not the (Divine) one (na…āsvāditaḥ). || 17/21 ||
भक्तानां विषयान्वेषाभासायासाद्विनैव सा
अयत्नसिद्धं त्वद्धामस्थितिः पूजासु जायते ॥१७/२२॥
bhaktānāṃ viṣayānveṣābhāsāyāsādvinaiva sā
ayatnasiddhaṃ tvaddhāmasthitiḥ pūjāsu jāyate || 17/22 ||
Those devotee-s (bhaktānām) who do not (vina…eva) look for things (to worship with since they) (viṣaya-ānveṣā-ābhāsa-āyāsāt) worship (pūjāsu) without effort (ayatna-siddham) (and consequently) remain in Your Abode (sā…tvat-dhāma-sthitiḥ) are supreme (jāyate). || 17/22 ||
न प्राप्यम् अस्ति भक्तानां नाप्येषामस्ति दुर्लभम्
केवलं विचरन्त्य् एते भवत्पूजामदोन्मदाः ॥१७/२३॥
na prāpyam asti bhaktānāṃ nāpyeṣāmasti durlabham
kevalaṃ vicaranty ete bhavatpūjāmadonmadāḥ || 17/23 ||
For (such) devotee-s (bhaktānām), there is nothing to be attained (na…prāpyam…asti) (and if they achieve something,) it is easy for them (na…api…eṣām…asti…durlabham). They (ete) roam (in this world) (vicaranti) alone (kevalam) and they are Intoxicated with the Taste of ‘being devoted to You’ (bhavat-pūjā-mada-unmadāḥ). || 17/23 ||
अहो भक्तिभरोदारचेतसां वरद त्वयि
स्लाघ्यः पूजाविधिः को’ पि यो न याच्ञाकलंकितः ॥१७/२४॥
aho bhaktibharodāracetasāṃ varada tvayi
slāghyaḥ pūjāvidhiḥ ko’ pi yo na yācñākalaṃkitaḥ || 17/24 ||
Oh Boon giver (aho…varada)! The indescribable (kaḥ…api…yaḥ) mode of worship (pūjā-vidhiḥ tvayi…) of those whose intellects are vast (and filled with) the Weight of Devotion (bhakti-bhara-udāra-cetasām) (and) ask nothing from You (na…yācñā-kalaṃkitaḥ) is praiseworthy (slāghyaḥ). || 17/24 ||
का न शोभा न को ह्लादः का समृद्धिर्न वापरा
को वा न मोक्षः को’ प्येष महादेवो यदर्च्यते ॥१७/२५॥
kā na śobhā na ko hlādaḥ kā samṛddhirna vāparā
ko vā na mokṣaḥ ko’ pyeṣa mahādevo yadarcyate || 17/25 ||
I dare say (kā…na…vā) that when this (eṣaḥ) indescribable (kaḥ…api) Great Lord (mahā-devaḥ) is adored (yat…arcyate), there is Splendour (śobhā), Bliss (hlādaḥ), Welfare (samṛddhiḥ) and everything else (aparā). Everything is (kaḥ…vā…na) Liberation (mokṣaḥ). || 17/25 ||
अन्तरुल्लसदच्छाच्छभक्तिपीयूषपोषितम्
भवत्पूजोपयोगाय शरीरम् इदमस्तु मे ॥१७/२६॥
antarullasadacchācchabhaktipīyūṣapoṣitam
bhavatpūjopayogāya śarīram idamastu me || 17/26 ||
Let me have (astu…me) my body (śarīram…idam) only for the sake of ‘worshipping You’ (bhavat-pūjā-upayogāya). (Let it be) nourished with the Nectar of Devotion (which) bursts forth internally in a very clear way (antar-ullasat-acchāccha-bhakti-pīyūṣa-poṣitam). || 17/26 ||
त्वत्पादपूजासम्भोगपरतन्त्रः सदा विभो
भूयासं जगतामीश एकः स्वच्छन्दचेष्टितः ॥१७/२७॥
tvatpādapūjāsambhogaparatantraḥ sadā vibho
bhūyāsaṃ jagatāmīśa ekaḥ svacchandaceṣṭitaḥ || 17/27 ||
Oh All-pervading Lord (vibho)! May I (bhūyāsam) constantly (sadā) be dependent on the Enjoyment of ‘Worshipping Your Feet’ (tvat-pāda-pūjā-sambhoga-para-tantraḥ). Oh Lord (īśa) of the universe (jagatām)! (Let me be) solely (ekaḥ) independent (of anything else) (svacchanda-ceṣṭitaḥ). || 17/27 ||
त्वद्ध्यानदर्शनस्पर्शतृषि केषामपि प्रभो
जायते शीतलस्वादु भवत्पूजामहासरः ॥१७/२८॥
tvaddhyānadarśanasparśatṛṣi keṣāmapi prabho
jāyate śītalasvādu bhavatpūjāmahāsaraḥ || 17/28 ||
Oh Lord (prabho)! For those special (keṣām…api) devotee-s (who) have thirst for embracing You (and) meditating on You (tvat-dhyāna-darśana-sparśa-tṛṣi), the Great Lake of ‘being devoted to You’ (bhavat-pūjā-mahā-saraḥ) is Supreme (jāyate) (as It is) cooling and sweet (śītala-svādu). || 17/28 ||
यथा त्वमेव जगतः पूजासम्भोगभाजनम्
तथेश भक्तिमानेव पूजासम्भोगभाजनम् ॥१७/२९॥
yathā tvameva jagataḥ pūjāsambhogabhājanam
tatheśa bhaktimāneva pūjāsambhogabhājanam || 17/29 ||
Since (yathā) only (eva) You (tvam) enjoy Devotion (pūjā-sambhoga-bhājanam) in this world (jagataḥ), so (tathā), oh Lord (īśa)! Only (eva) devotee-s (bhaktimān) enjoy Devotion (pūjā-sambhoga-bhājanam). || 17/29 ||
को’ प्यसौ जयति स्वामिन्भवत्पूजामहोत्सवः
षट्त्रिंशतो’ पि तत्त्वानां क्षोभो यत्रोल्लसत्यलम् ॥१७/३०॥
ko’ pyasau jayati svāminbhavatpūjāmahotsavaḥ
ṣaṭtriṃśato’ pi tattvānāṃ kṣobho yatrollasatyalam || 17/30 ||
Oh Owner of everything (svāmin)! The (asau) Great Joy of ‘being devoted to You’ (bhavat-pūjā-mahā-utsavaḥ) is unique (kaḥ…api) (and) supreme (jayati), in which (yatra) the dissolution (kṣobhaḥ) of the thirty-six tattva-s (ṣaṭtriṃśataḥ…api…tattvānām) takes place (ullasati…alam). || 17/30 ||
नमस्तेभ्यो विभो येषां भक्तिपीयूषवारिणा
पूज्यान्येव भवन्ति त्वत्पूजोपकरणान्यपि ॥१७/३१॥
namastebhyo vibho yeṣāṃ bhaktipīyūṣavāriṇā
pūjyānyeva bhavanti tvatpūjopakaraṇānyapi || 17/31 ||
Salutation (namaḥ) to You (tebhyo) oh Lord (vibho)! Those (yeṣām) who drink the Nectar of Devotion (bhakti-pīyūṣa-vāriṇā), worship even the substances of Your Worship --i.e. for them, even the tools and substances of Worship are sacred-- (pūjyāni…eva…bhavanti…tvat-pūjā-upakaraṇāni api). || 17/31 ||
पूजारम्भे विभो ध्यात्वा मन्त्राधेयां त्वदात्मताम्
स्वात्मन्येव परे भक्ता मान्ति हर्षेण न क्वचित् ॥१७/३२॥
pūjārambhe vibho dhyātvā mantrādheyāṃ tvadātmatām
svātmanyeva pare bhaktā mānti harṣeṇa na kvacit || 17/32 ||
Oh Lord (vibho)! After meditating (dhyātvā) upon Your Self (tvat-ātmatām) (that is) to be worshiped by mantra-s (mantra-ādheyām) in the beginning of worship (pūjā-ārambhe), devotee-s (bhaktāḥ) by no means (na kvacit) compare (mānti) that to the Joy (harṣeṇa) (found) only (eva) in their own Supreme Self (pare…sva-ātmani). || 17/32 ||
राज्यलाभादिवोत्फुल्लैः कैश्चित्पूजामहोत्सवे
सुधासवेन सकला जगती संविभज्यते ॥१७/३३॥
rājyalābhādivotphullaiḥ kaiścitpūjāmahotsave
sudhāsavena sakalā jagatī saṃvibhajyate || 17/33 ||
Those (kaiś-cit) who blossom (utphullaiḥ) in the Great Joy of Worship (pūjā-mahā-utsave) like (someone who is attaining the wealth of) a kingdom --i.e. great success-- (rājya-lābhād…iva) distribute (saṃvibhajyate) that Sweet Nectar (sudhā-āsavena) to all (sakalā) the living beings (jagatī). || 17/33 ||
पूजामृतापानमयो येषां भोगः प्रतिक्षणम्
किं देवा उत मुक्तास्ते किं वा के’ प्येव ते जनाः ॥१७/३४॥
pūjāmṛtāpānamayo yeṣāṃ bhogaḥ pratikṣaṇam
kiṃ devā uta muktāste kiṃ vā ke’ pyeva te janāḥ || 17/34 ||
Are those (te) whose (yeṣām) enjoyment is made of ‘Drinking the Nectar of Worship’ (pūjā-āmṛta-apāna-mayaḥ) perpetually (pratikṣaṇam) gods (kim…devāḥ)? Or (vā) liberated ones (uta…muktāḥ…te)? Or (kim…vā) special (ke…api…eva) people (janāḥ)? || 17/34 ||
पूजोपकरणीभूतविश्ववेशेन गौरवम्
अहो किमपि भक्तानां किम् अप्येव च लाघवम् ॥१७/३५॥
pūjopakaraṇībhūtaviśvaveśena gauravam
aho kimapi bhaktānāṃ kim apyeva ca lāghavam || 17/35 ||
Ah (aho)! Devotee-s (bhaktānām) are ‘heavy or powerful’ (gauravam…kim…api) when they are conscious that the whole universe is meant for worshipping (the Lord, but) (pūjā-upakaraṇī-bhūta-viśva-veśena) they are also light (kim…api…eva…lāghavam). || 17/35 ||
पूजामयाक्षविक्षेपक्षोभादेवामृतोद्गमः
भक्तानां क्षीरजलधिक्षोभादिव दिवौकसाम् ॥१७/३६॥
pūjāmayākṣavikṣepakṣobhādevāmṛtodgamaḥ
bhaktānāṃ kṣīrajaladhikṣobhādiva divaukasām || 17/36 ||
The Rising of Nectar (takes place) (amṛta-udgamaḥ) only (eva) when the activities of the senses of devotee-s are trembling with worship (pūjā-maya-akṣa-vikṣepa-kṣobhāt…bhaktānām) like (iva) when the milk-ocean of the gods is churned (divaukasām…kṣīra-jaladhi-kṣobhāt). || 17/36 ||
पूजां केचन मन्यन्ते धेनुं कामदुघामिव
सुधाधाराधिकरसां धयन्त्यन्तर्मुखाः परे ॥१७/३७॥
pūjāṃ kecana manyante dhenuṃ kāmadughāmiva
sudhādhārādhikarasāṃ dhayantyantarmukhāḥ pare || 17/37 ||
There are those (kecana) who think (manyante) that ‘worship’ (pūjām) serves as a device for milking the wish-fulfilling cow (dhenum…kāmadughām…iva), (and) there are (those real devotee-s who) are fixed upon (dhayanti) drinking the Nectar (of Worship) (sudhā-ādhārādhika-rasām), and then (pare) (remain) introverted --i.e. they don’t talk about worship-- (antaḥ-mukhāḥ). || 17/37 ||
भक्तानाम् अक्षविक्षेपो’ प्येष संसारसंमतः
उपनीय किमप्यन्तः पुष्णात्यर्चामहोत्सवम् ॥१७/३८॥
bhaktānām akṣavikṣepo’ pyeṣa saṃsārasaṃmataḥ
upanīya kimapyantaḥ puṣṇātyarcāmahotsavam || 17/38 ||
For devotee-s (bhaktānām), even (api) this (eṣaḥ) trembling of the senses (akṣa-vikṣepaḥ) -that is conventionally considered as saṃsāra (saṃsāra-saṃmataḥ)- nourish (puṣṇāti) the unique (kim…api) Great Joy of Worship (arcā-mahā-utsavam) after (they) bringing (upanīya) (such experiences) inside --i.e. consumed internally-- (antaḥ). || 17/38 ||
भक्तिक्षोभवशादीश स्वात्मभूते’ र्चनं त्वयि
चित्रं दैन्याय नो यावद्दीनतायाः परं फलम् ॥१७/३९॥
bhaktikṣobhavaśādīśa svātmabhūte’ rcanaṃ tvayi
citraṃ dainyāya no yāvaddīnatāyāḥ paraṃ phalam || 17/39 ||
Oh Lord (īśa)! When Adoration (takes place) (arcanam) in You (tvayi), in one’s own Self (sva-ātmā-bhūte) due to the Power of Trembling Devotion (bhakti-kṣobha-vaśāt), the Supreme (param) Fruit (phalam) is not (no…yāvat) when the devotee says how weak he is, etc. out of devotion (dainyāya…dīnatāyāḥ). (And this is) a wonder (citram)! --i.e. Supreme Fruit is Identity with the Lord and not ‘praising Him by thinking about how little we are’--. || 17/39 ||
उपचारपदं पूजा केषांचित्त्वत्पदाप्तये
भक्तानां भवदैकात्म्यनिर्वृत्तिप्रसरस्तु सः ॥१७/४०॥
upacārapadaṃ pūjā keṣāṃcittvatpadāptaye
bhaktānāṃ bhavadaikātmyanirvṛttiprasarastu saḥ || 17/40 ||
Some think (keṣāmcid) (that) ‘Worship’ (pūjā) is figurative or just a series of polite words (performed) (upacāra-padam) in order to attain Your Feet (tvat-padāptaye). But (tu) in the case of (real) devotees (bhaktānām), It --i.e. Worship-- (saḥ) is Itself the Manifestation of the Bliss of ‘being One with You’ --i.e. Pūjā does not lead to the Lord’s Feet. Pūjā is ‘being at the Lord’s Feet directly’ (bhavat-aikātmya-nirvṛtti-prasaraḥ) --. || 17/40 ||
अप्यसम्बद्धरूपार्चाभक्त्युन्मादनिरर्गलैः
वितन्यमाना लभते प्रतिष्ठां त्वयि काम् अपि ॥१७/४१॥
apyasambaddharūpārcābhaktyunmādanirargalaiḥ
vitanyamānā labhate pratiṣṭhāṃ tvayi kām api || 17/41 ||
And (api) there are those (real) devotee-s who are not limited (by regulations regarding ‘worship’, and consequently they are) Intoxicated by Devotion that is free of any limitation (of time, space, tools, substances and concepts about how worship is to be performed) (asambaddha-rūpa-arcā-bhakti-unmāda-nirargalaiḥ). Expanding this way (naturally, they) (vitanyamānā) attain (labhate) indescribable (kām…api) Resting (pratiṣṭhām) in You (tvayi). || 17/41 ||
स्वादुभक्तिरसास्वादस्तब्धीभूतमनश्च्युताम्
शम्भो त्वम् एव ललितः पूजानां किल भाजनम् ॥१७/४२॥
svādubhaktirasāsvādastabdhībhūtamanaścyutām
śambho tvam eva lalitaḥ pūjānāṃ kila bhājanam || 17/42 ||
Oh Śambhu (śambho)! Only (eva) You are (tvam) charming (lalitaḥ) (and) it is well known (kila) (that only You) exist (bhājanam) in worship or ‘You receive the worship’ (pūjānām). (Therefore,) the Taste of the Sweet Nectar of Devotion (svādu-bhakti-rasa-āsvādaḥ) is produced by the mind that is full of You (tat-dhī-bhūta-manaḥ-cyutām). || 17/42 ||
परिपूर्णानि शुद्धानि भक्तिमन्ति स्थिराणि च
भवत्पूजाविधौ नाथ साधनानि भवन्तु मे ॥१७/४३॥
paripūrṇāni śuddhāni bhaktimanti sthirāṇi ca
bhavatpūjāvidhau nātha sādhanāni bhavantu me || 17/43 ||
Oh Lord (nātha)! When I ‘Worship You’ (bhavat-pūjā-vidhau), let me (me) have (bhavantu) success (that is) ‘full’ (paripūrṇāni), ‘pure’ (śuddhāni) and ‘stable’ (sthirāṇi) (condition) with Devotion (bhaktimanti). || 17/43 ||
अशेषपूजासत्कोशे त्वत्पूजाकर्मणि प्रभो
अहो करणवृन्दस्य कापि लक्ष्मीर्विजृम्भते ॥१७/४४॥
aśeṣapūjāsatkośe tvatpūjākarmaṇi prabho
aho karaṇavṛndasya kāpi lakṣmīrvijṛmbhate || 17/44 ||
Oh Lord (prabho)! When Your Worship is performed (tvat-pūjā-karmaṇi) (-which is) the real way of all worships (aśeṣa-pūjā-sat-kośe)-, ah (aho)! The indescribable (kā…api) Wealth or Glory of the senses --i.e. of the whole ground of perception (karaṇa-vṛndasya) -- (karaṇa-vṛndasya) expands (vijṛmbhate). || 17/44 ||
एषा पेशलिमा नाथ तवैव किल दृश्यते
विश्वेश्वरो’ पि भृत्यैर्यदर्च्यसे यश्च लभ्यसे ॥१७/४५॥
eṣā peśalimā nātha tavaiva kila dṛśyate
viśveśvaro’ pi bhṛtyairyadarcyase yaśca labhyase || 17/45 ||
Though (api) (You are) the Lord of the Universe (viśva-īśvaraḥ), when (Your) servants (bhṛtyaiḥ) worship You (yad-arcyase), (they also) attain (labhyase) You (yaḥ…ca). Oh Lord (nātha)! This (eṣā) kindness belongs only You (tava…eva…kila…dṛśyate). || 17/45 ||
सदा मूर्तादमूर्ताद्वा भावाद्यद्वाप्यभावतः
उत्थेयान्मे प्रशस्तस्य भवत्पूजामहोत्सवः ॥१७/४६॥
sadā mūrtādamūrtādvā bhāvādyadvāpyabhāvataḥ
uttheyānme praśastasya bhavatpūjāmahotsavaḥ || 17/46 ||
The Great Joy of ‘worshipping You’ should rise for me (as I am) good. (It should rise in my case) always (sadā) from (any) material (mūrtād…bhāvāt) or (vā…vā…api) immaterial cause (amūrtāt…abhāvataḥ) --i.e. everywhere--. || 17/46 ||
कामक्रोधाबिमानैस्त्वामुपहरीकृतैः सदा
ये’ र्चयन्ति नमस्तेभ्यस् तेषां तुष्टो’ सि तत्त्वतः ॥१७/४७॥
kāmakrodhābimānaistvāmupaharīkṛtaiḥ sadā
ye’ rcayanti namastebhyas teṣāṃ tuṣṭo’ si tattvataḥ || 17/47 ||
I salute (namaḥ) those (teṣām…tebhyaḥ…ye) constantly (sadā) adore (arcayanti) You by offering (upaharī-kṛtaiḥ) (their) desire, anger or pride (kāma-krodha-abhimānaiḥ) to You (tvām). (I salute them because) in real sense (tattvataḥ), You are (asi) pleased (with them) (tuṣṭaḥ). || 17/47 ||
जयत्येष भवद्भक्तिभाजां पूजाविधिः परः
यस्तृणैः क्रियमानो’ पि रत्नैरेवोपकल्पते ॥१७/४८॥
jayatyeṣa bhavadbhaktibhājāṃ pūjāvidhiḥ paraḥ
yastṛṇaiḥ kriyamāno’ pi ratnairevopakalpate || 17/48 ||
Supreme (jayati) is this (eṣaḥ) Great (paraḥ) Worship (pūjā-vidhiḥ) of those who are devoted to Devotion (bhavat-bhakti-bhājām), which (yaḥ) is done even (kriya-mānaḥ…api) with blades of grass (tṛṇaiḥ) (which then) become (upakalpate) gems (ratnaiḥ…eva). || 17/48 ||
Chapter Eighteen
Āviṣkāraḥ
Revealing
जगतो’ न्तरतो भवन्तमाप्त्वा पुनरेतद्भवतो’ न्तराल्लभन्ते
जगदीश तवैव भक्तिभाजो न हि तेषामिह दूरतो’ स्ति किञ्चित् ॥१८/१॥
jagato’ ntarato bhavantamāptvā punaretadbhavato’ ntarāllabhante
jagadīśa tavaiva bhaktibhājo na hi teṣāmiha dūrato’ sti
kiñcit || 18/1 ||
Oh Lord of the universe (jagad-īśa)! Only (those are) (eva) Your (tava) devotee-s (bhakti-bhājaḥ) (who,) after realizing (āptvā) You (bhavantam) in (antarataḥ) the universe (jagataḥ), realize (labhante) that --i.e. the universe-- (etat) in (antarāt) You (bhavataḥ…punaḥ). (Then) nothing (na…hi…kiñcit) remains (asti) far (dūrataḥ) from them (teṣām) here (iha). || 18/1 ||
क्वचिदेव भवान्क्वचिद् भवानी सकलार्थक्रमगर्भिणी प्रधाना
परमार्थपदे तु नैव देव्या भवतो नापि जगत्त्रयस्य भेदः ॥१८/२॥
kvacideva bhavānkvacid bhavānī sakalārthakramagarbhiṇī pradhānā
paramārthapade tu naiva devyā bhavato nāpi jagattrayasya bhedaḥ || 18/2 ||
From one point of view (kvacid…eva), (only) You (exist) (bhavān). From another point of view (kvacid), Bhavānī (bhavānī) --i.e. Your Supreme Power-- is the most important (pradhānā pradhānā) (, as She is) filled with the succession of all the sense-objects (sakala-artha-krama-garbhiṇī). But in real sense (parama-artha-pade…tu), there is no (na…eva) difference (bhedaḥ) between You (bhavataḥ), Devī (devyā) and (na…api) the threefold universe (jagat-trayasya). || 18/2 ||
नो जानन्ते सुभगमप्यवलेपसन्तो लोकाः प्रयत्नसुभगा निखिला हि भावाः
चेतः पुनर्यदिदमुद्यतमप्यवैति नैवात्मरूपमिह हा तदहो हतो’
स्मि ॥१८/३॥
no jānante subhagamapyavalepasanto lokāḥ prayatnasubhagā nikhilā
hi bhāvāḥ
cetaḥ punaryadidamudyatamapyavaiti naivātmarūpamiha hā tadaho hato’ smi || 18/3 ||
Those who have pride or haughtiness (avalepa-santaḥ…lokāḥ) do not (no) understand (jānante) the Lord (subhagam…api), as (hi) all (nikhilāḥ) these objects of the world (bhāvāḥ) are charming --i.e. appear as God-- (only after performing) effort (of meditation) (prayatna-subhagāḥ). But now (ca…itaḥ…punaḥ), I am hopeless (hataḥ…asmi) (and) angry (hā…aho), (because) despite (api) I have performed such effort (yad…idam…udyatam) (, my mind) cannot (na…eva) understand (avaiti) the Nature of the Self (ātmā-rūpam) in such universal way (iha). || 18/3 ||
भवन्मयस्वात्मनिवासलब्धसम्पद्भराभ्यर्चितयुष्मदङ्घ्रिः
न भोजनाच्छादनमप्यजस्रमपेक्षते यस्तमहं नतो’ स्मि ॥१८/४॥
bhavanmayasvātmanivāsalabdhasampadbharābhyarcitayuṣmadaṅghriḥ
na bhojanācchādanamapyajasramapekṣate yastamahaṃ nato’ smi || 18/4 ||
I (aham…asmi) adore (nataḥ) that (tam) (devotee) who (yaḥ) never (na…ajasram) needs (apekṣate) clothes and food (bhojana-ācchādanam…api), (as he is) adoring Your Feet by attaining the Glory (that is) realized as the Dress (made of) his own Essential Nature composed of You (bhavan-maya-sva-ātmā-nivāsa-labdha-sampad-bhara-abhyarcita-yuṣmad-aṅghriḥ). || 18/4 ||
सदा भवद्देहनिवासस्वस्थो’ प्यन्तः परं दह्यत एष लोकः
तवेच्छया तत् कुरु मे यथात्र त्वदर्चनानन्दमयो भवेयम् ॥१८/५॥
sadā bhavaddehanivāsasvastho’ pyantaḥ paraṃ dahyata eṣa lokaḥ
tavecchayā tat kuru me yathātra tvadarcanānandamayo
bhaveyam || 18/5 ||
Worldly people (eṣaḥ…lokaḥ) are constantly resting in their own Self (made of) You (sadā…bhavat-deha-nivāsa-sva-sthaḥ), but (api) internally (antaḥ) they are burning (from pain) (param dahyata). So (yathā…atra), let me (experience) (bhaveyam) the Bliss of Adoring You (tvat-arcana-ānanda-mayaḥ). Bestow this to me (tat…kuru…me…tat) by Your (tava) Will (icchayā). || 18/5 ||
स्वरसोदितयुष्मदङ्घ्रिपद्मद्वयपूजामृतपानसक्तचित्तः
सकलार्थचयेष्वहं भवेयं सुखसंस्पर्शनमात्रलोकयात्रः ॥१८/६॥
svarasoditayuṣmadaṅghripadmadvayapūjāmṛtapānasaktacittaḥ
sakalārthacayeṣvahaṃ bhaveyaṃ
sukhasaṃsparśanamātralokayātraḥ || 18/6 ||
Let (bhaveyam) my (aham) mind be soaked with the Juice of the Nectar of Worshipping Your Lotus-feet (which) arise spontaneously (sva-rasa-udita-yuṣmad-aṅghri-padma-dvaya-pūjā-amṛta-pāna-sakta-cittaḥ). (Let me) touch (Your Feet) with ease while wandering among (sukha-saṃsparśana-mātra-loka-yātraḥ) all the objects (of the world) (sakala-artha-cayeṣu). || 18/6 ||
सकलव्यवहारगोचरे स्फुटमन्तः स्फुरति त्वयि प्रभो
उपयान्त्यपयान्ति चानिशं मम वस्तूनि विभान्तु सर्वदा ॥१८/७॥
sakalavyavahāragocare sphuṭamantaḥ sphurati tvayi prabho
upayāntyapayānti cāniśaṃ mama vastūni vibhāntu
sarvadā || 18/7 ||
Oh Lord (prabho)! Let me (mama) clearly (sphuṭam) see reality vibrating (sphurati) in (antaḥ) You (tvayi) in all worldly events (sakala-vyavahāra-gocare). (Let me see) all these things (vastūni) come (upayānti) and (ca) go (apayānti) but shining (vibhāntu) (in You) without any break (aniśam…sarvadā). || 18/7 ||
सततमेव तवैव पुरे’ थवाप्यरहितो विचरेयमहं त्वया
क्षणलवो’ प्यथ मा स्म भवेत्स मे न विजये ननु यत्र भवन्मयः ॥१८/८॥
satatameva tavaiva pure’ thavāpyarahito vicareyamahaṃ tvayā
kṣaṇalavo’ pyatha mā sma bhavetsa me na vijaye nanu yatra
bhavanmayaḥ || 18/8 ||
Or (athavā…api) let me (aham) roam (vicareyam) perpetually (satatam…eva) in Your (tava eva) Pure (Abode) (pure) without being deprived (arahitaḥ) of You (tvayā) even for a single moment (kṣaṇa-lavaḥ…api…atha…sma…mā). There is no (mā) ‘Victory’ (vijaye…nanu) for me if I am not You (yatra…bhavan-mayaḥ…saḥ…me). || 18/8 ||
भवदङ्गपरिस्रवत्सुशीतामृतपूरैर्भरिते समन्ततो’ पि
भवदर्चनसम्पदेह भक्तास्तव संसारसरो’ न्तरे चरन्ति ॥१८/९॥
bhavadaṅgaparisravatsuśītāmṛtapūrairbharite samantato’ pi
bhavadarcanasampadeha bhaktāstava saṃsārasaro’ ntare
caranti || 18/9 ||
By Adoring You (bhavat-arcana-sampadā), Your (tava) devotee-s (bhaktāḥ) roam (caranti) in the lake of saṃsāra here (saṃsāra-saras-antare…iha), but (for them, it is) completely (samantataḥ…api) filled (bharite) with the cooling currents of Your Body (bhavad-aṅga-pari-sravat-suśītā-amṛta-pūraiḥ). || 18/9 ||
महामन्त्रतरुच्छायाशीतले त्वन्महावने
निजात्मनि सदा नाथ वसेयं तव पूजकः ॥१८/१०॥
mahāmantratarucchāyāśītale tvanmahāvane
nijātmani sadā nātha vaseyaṃ tava pūjakaḥ || 18/10 ||
Oh Lord (nātha)! Let me constantly (sadā) dwell (vaseyam) (and) worship (pūjakaḥ) You (tava) in Your Great Forest (tvat-mahā-vane) (where) the Tree-s give the cooling shade (made of) the Great Mantra --i.e. Pure I-consciousness-- (mahā-mantra-taru-cchāyā-śītale) (since it is) one’s own Self (nija-atmani). || 18/10 ||
प्रतिवस्तु समस्तजीवतः प्रतिभासि प्रतिभामयो यथा
मम नाथ तथा पुरः प्रथां व्रज नेत्रत्रयशूलशोभितः ॥१८/११॥
prativastu samastajīvataḥ pratibhāsi pratibhāmayo yathā
mama nātha tathā puraḥ prathāṃ vraja
netratrayaśūlaśobhitaḥ || 18/11 ||
Oh Lord (nātha)! You appear (pratibhāsi) as Pratibhā or clear manifestation --i.e. as perception-- (prati-bhā-mayaḥ) of all objects (prati-vastu) in the case of everyone (samasta-jīvataḥ). But (yathā…tathā) in my case (mama), please expand (puraḥ…prathām…vraja) with Three Eyes and with a trident (in Your hand) (netra-traya-śūla-śobhitaḥ). || 18/11 ||
अभिमानचरूपहारतो ममताभक्तिभरेण कल्पितात्
परितोषगतः कदा भवान्मम सर्वत्र भवेद्दृशः पदम् ॥१८/१२॥
abhimānacarūpahārato mamatābhaktibhareṇa kalpitāt
paritoṣagataḥ kadā bhavānmama sarvatra bhaveddṛśaḥ
padam || 18/12 ||
One day (kadā) (You will be) pleased (kalpitāt…bhavān) with my oblation of the sacrificial substance (called) ‘pride’ or ‘limited I-sense’ (abhimāna-caru-upahārataḥ) fueled (kalpitāt) by my devotion ‘to own You’ (mamatā-bhakti-bhareṇa), (then You) constantly (sarvatra) appear (to me) (bhavet) as (everything) I perceive (dṛśaḥ…padam). || 18/12 ||
निवसन्परमामृताब्धिमध्ये भवदर्चाविधिमात्रमग्नचित्तः
सकलं जनवृत्तमाचरेयं रसयन्सर्वत एव किञ्चनापि ॥१८/१३॥
nivasanparamāmṛtābdhimadhye bhavadarcāvidhimātramagnacittaḥ
sakalaṃ janavṛttamācareyaṃ rasayansarvata eva
kiñcanāpi || 18/13 ||
Let me perform (ācareyam) every (sakalam) action of people (jana-vṛttam) while always enjoying (rasayan…sarvataḥ) a different (state in each of them) --i.e. Let me experience divine activity everywhere-- (kiñcana…api) (when) my mind is submerged in Your Adoration (bhavat-arcā-vidhi-mātra-magna-cittaḥ) in the Middle of the Ocean of Supreme Innate Nectar (nivasan-parama-amṛtā-abdhi-madhye). || 18/13 ||
भवदीयमिहास्तु वस्तु तत्त्वं विवरीतुं क इवात्र पात्रमर्थे
इदमेव हि नामरूपचेष्टाद्यसमं ते हरते हरो’ सि यस्मात् ॥१८/१४॥
bhavadīyamihāstu vastu tattvaṃ vivarītuṃ ka ivātra pātramarthe
idameva hi nāmarūpaceṣṭādyasamaṃ te harate haro’ si
yasmāt || 18/14 ||
Let Your (bhavadīyam) Reality (vastu…tattvam) shine (astu) here (iha) (as It is). Who could (kaḥ…iva…atra…pātram…arthe) describe (vivarītum) this unparalleled (idam…eva) (collection of) Your name, form and activity (te…nāma-rūpa-ceṣṭā-ādi-asamam) what (You) hide (harate) since (yasmāt) You are (asi) Hara, the Remover (haraḥ)?
शान्तये न सुखलिप्सुता मनाग्भक्तिसम्भृतमदेषु तैः प्रभोः
मोक्षमार्गणफलापि नार्थना स्मर्यते हृदयहारिणः पुरः ॥१८/१५॥
śāntaye na sukhalipsutā manāgbhaktisambhṛtamadeṣu taiḥ prabhoḥ
mokṣamārgaṇaphalāpi nārthanā smaryate hṛdayahāriṇaḥ
puraḥ || 18/15 ||
Those who are intoxicated by Devotion (bhakti-sambhṛta-madeṣu) have a desire to attain ‘sukha’ or ‘ease’ for the sake of Peace (śāntaye), and the Fruit of the Path to Liberation (mokṣa-mārgaṇa-phalā)…but (api) they (taiḥ) remember (smaryate) none of these ‘desires’ (arthanā) (na…na…na…manāk) “in front (puraḥ) of the Lord” (prabhoḥ), as He removes one’s intellect (when He appears) (hṛdaya-hāriṇaḥ). || 18/15 ||
जागरेतरदशाथवा परा यापि काचन मनागवस्थितेः
भक्तिभाजनजनस्य साखिला त्वत्सनाथमनसो महोत्सवः ॥१८/१६॥
jāgaretaradaśāthavā parā yāpi kācana manāgavasthiteḥ
bhaktibhājanajanasya sākhilā tvatsanāthamanaso
mahotsavaḥ || 18/16 ||
For (Your) devotee (bhakti-bhājana-janasya) whose mind is filled with You (tvat-sanātha-manasaḥ), all (akhilā) these (sā) worlds like wakfulness (dreaming and deep-sleep) (jāgara-itara-daśā) or any other (condition in them) (athavā parā…yā…api…kācana…manāk…avasthiteḥ) are Great Joy (mahā-utsavaḥ). || 18/16 ||
आमनो’ क्षवलयस्य वृत्तयः सर्वतः शिथिलवृत्तयो’ पि ताः
त्वामवाप्य दृढदीर्घसंविदो नाथ भक्तिधनसोष्मणां कथम् ॥१८/१७॥
āmano’ kṣavalayasya vṛttayaḥ sarvataḥ śithilavṛttayo’ pi tāḥ
tvāmavāpya dṛḍhadīrghasaṃvido nātha bhaktidhanasoṣmaṇāṃ
katham || 18/17 ||
Oh Lord (nātha)! After attaining (avāpya) You (tvām), even (api) the (tāḥ) always (sarvataḥ) changing encircling activities (vṛttayaḥ…śithila-vṛttayaḥ) of the mind (āmanaḥ-akṣavalayasya) perceive --i.e. become-- the Unchanging Presence (of Consciousness) (dṛḍha-dīrgha-saṃvidaḥ) in the case of those whom the Fire (of Awareness) heats (bhakti-dhana-soṣmaṇām). How is this possible (katham)?
न च विभिन्नमसृज्यत किञ्चिदस्त्यथ सुखेतरदत्र न निर्मितम्
अथ च दुःखि च भेदि च सर्वथाप्यसमविस्मयधाम नमो’ स्तु ते ॥१८/१८॥
na ca vibhinnamasṛjyata kiñcidastyatha sukhetaradatra na nirmitam
atha ca duḥkhi ca bhedi ca sarvathāpyasamavismayadhāma namo’ stu
te || 18/18 ||
No (kiñcid…na…ca) separation (from You) (na ca vibhinnam) exists (asti…asṛjyata) here (in this world,) (atra) consequently (atha), no joy or sadness (sukha-itarat) is (na) created (nirmitam), but (atha…ca) there is sadness (duḥkhi) everywhere (sarvathā…api) and (ca) separation (bhedi). Salutation (namaḥ…astu) to You (te), oh Abode of Unparalleled Wonder (asama-vismaya-dhāma)! || 18/18 ||
खरनिषेधखदामृतपूरणोच्छलितधौतविकल्पमलस्य मे
दलितदुर्जयसंशयवैरिणस्त्वदवलोकनमस्तु निरन्तरम् ॥१८/१९॥
kharaniṣedhakhadāmṛtapūraṇocchalitadhautavikalpamalasya me
dalitadurjayasaṃśayavairiṇastvadavalokanamastu
nirantaram || 18/19 ||
I am (covered) with the dirt of thinking, (as my mind is) flooded and waving with the poison that is a terrified feeling of ‘being separated (from You)’ (khara-niṣedha-khadā-amṛta-pūraṇa-ucchalita-dhauta-vikalpa-malasya). Let (astu) Your Presence (tvat-avalokanam) be unveiled (nirantaram) to me (me), (and I will be) freed from this enemy (called) ‘doubt’ that is hard to conquere (dalita-durjaya-saṃśaya-vairiṇaḥ). || 18/19 ||
स्फुटमविश मामथाविशेयं सततं नाथ भवन्तमस्मि यस्मात्
रभसेन वपुस्तवैव साक्षात्परमासत्तिगतः समर्चयेयम् ॥१८/२०॥
sphuṭamaviśa māmathāviśeyaṃ satataṃ nātha bhavantamasmi yasmāt
rabhasena vapustavaiva sākṣātparamāsattigataḥ
samarcayeyam || 18/20 ||
Oh Lord (nātha)! Let me (asmi) enter (āviśeyam) You (bhavantam) constantly (satatam), after (athā) You clearly enter (sphuṭam…āviśa) me (mām)! Let me praise (samarcayeyam) only (eva) Your Nature (vapuḥ…tava) in front of my eyes (sākṣāt) with vehemence (rabhasena) (when this) Supreme (twofold) Entrance takes place (paramā-satti-gataḥ). || 18/20 ||
त्वयि न स्तुतिशक्तिरस्ति कस्याप्यथवास्त्येव यतो’ तिसुन्दरो’ सि
सततं पुनरर्थितं ममैतद्यदविश्रान्ति विलोकयेयमीशम् ॥१८/२१॥
tvayi na stutiśaktirasti kasyāpyathavāstyeva yato’ tisundaro’ si
satataṃ punararthitaṃ mamaitadyadaviśrānti
vilokayeyamīśam || 18/21 ||
Nobody has (na…kasya…api…asti) the power to praise (stuti-śaktiḥ) You (tvayi), since (yataḥ yataḥ…athavā) You (asi) truly exist (asti…eva) beyond any beauty (ati-sundaraḥ). But (punaḥ) my (mama) constant (satatam) desire (arthitam) is to see (vilokayeyam) You as this (etad…yad) Lord (īśam) without any break (aviśrānti). || 18/21 ||
Chapter Nineteen
Udyotanam
Illumination
प्रार्थनाभूमिकातीतविचित्रफलदायकः
जयत्यपूर्ववृत्तान्तः शिवः सत्कल्पपादपः ॥१९/१॥
prārthanābhūmikātītavicitraphaladāyakaḥ
jayatyapūrvavṛttāntaḥ śivaḥ satkalpapādapaḥ || 19/1 ||
Supreme (jayati) is Śiva (śivaḥ) (Who) is like a wish fulfilling tree (satkalpa-pāda-paḥ) (which) has unprecedented nature (apūrva-vṛtta-antaḥ) (as It) bestows various fruits beyond any request (prārthanā-bhūmikā-atīta-vicitra-phala-dāyakaḥ). || 19/1 ||
सर्ववस्तुनिचयैकनिधानात् स्वात्मनस्त्वदखिलं किल लभ्यम्
अस्य मे पुनरसौ निज आत्मा न त्वमेव घटसे परमास्ताम् ॥१९/२॥
sarvavastunicayaikanidhānāt svātmanastvadakhilaṃ kila labhyam
asya me punarasau nija ātmā na tvameva ghaṭase
paramāstām || 19/2 ||
It is well known (kila) that everything is to be achieved (tvat…akhilam…labhyam) from one’s own Self (svātmanaḥ) (That is) the Sole Treasure of everyhing (sarva-vastu-nicaya-eka-nidhānāt). But (asya…punaḥ) this self of mine (asau…nijaḥ…ātmā…me) does not achieve You (na…tvam…eva…ghaṭase…param…āstām). || 19/2 ||
ज्ञानकर्ममयचिद्वपुरात्मा सर्वथैष परमेश्वर एव
स्याद्वपुस्तु निखिलेषु पदार्थेष्वेषु नाम न भवेत्किमुतान्यत् ॥१९/३॥
jñānakarmamayacidvapurātmā sarvathaiṣa parameśvara eva
syādvapustu nikhileṣu padārtheṣveṣu nāma na
bhavetkimutānyat || 19/3 ||
This (eṣaḥ) Self (ātmā) is always (sarvathā) only (eva) the Supreme Lord (parama-īśvaraḥ), the Reality of Consciousness composed of knowledge and action or cognition and its object (jñāna-karma-maya-cit-vapuḥ). So, how can any object exist (without you?) (syāt…vapuḥ…tu…nikhileṣu…pada-artheṣu…eṣu…nāma…na…bhavet …kimutānyat) || 19/3 ||
विषमार्तिमुषानेन फलेन त्वद्दृगात्मना
अभिलीय पथा नाथ ममास्तु त्वन्मयी गतिः ॥१९/४॥
viṣamārtimuṣānena phalena tvaddṛgātmanā
abhilīya pathā nātha mamāstu tvanmayī gatiḥ || 19/4 ||
By means of this Fruit (called the) Direct Realization of You (anena…phalena…tvat-dṛg-ātmanā), the pain of the poison (of saṃsāra) is removed (viṣama-arti-muṣā). Having recoursed (abhilīya) to (Your) Path (pathā), oh Lord! (nātha), let me be You (mama…astu…tvat-mayī…gatiḥ). || 19/4 ||
भवदमलचरणचिन्तारत्नलतालङ्कृता कदा सिद्धिः
सिद्धजनमानसानां विस्मयजननी घटेत मम भवतः ॥१९/५॥
bhavadamalacaraṇacintāratnalatālaṅkṛtā kadā siddhiḥ
siddhajanamānasānāṃ vismayajananī ghaṭeta mama
bhavataḥ || 19/5 ||
When (kadā) will I (mama) achieve (ghaṭeta) by Your (Grace) (bhavataḥ) that Realization (siddhiḥ) (which is) decorated by the Jewel of Remembering Your Pure Lotus-feet (bhavad-amala-caraṇa-cintā-ratna-latā-alaṅ-kṛtā) (and which) generates Amazement (vismaya-jananī) in those who attained (That) (siddha-jana-mānasānām)? || 19/5 ||
कर्हि नाथ विमलं मुखबिम्बं तावकं समवलोकयितास्मि
यत्स्रवत्यमृतपूरमपूर्वं यो निमज्जयति विश्वमशेषम् ॥१९/६॥
karhi nātha vimalaṃ mukhabimbaṃ tāvakaṃ samavalokayitāsmi
yatsravatyamṛtapūramapūrvaṃ yo nimajjayati
viśvamaśeṣam || 19/6 ||
Oh Lord (nātha)! When (karhi) will I see (samavalokayita…asmi) the Reflection of Your (tāvakam) Pure Face (vimalam…mukha-bimbam) which (yat) flows (sravati) with Unique (apūrvam) Nectar (amṛta-pūram) which (yaḥ) makes the whole world (viśvam…aśeṣam) dissolve (nimajjayati)? || 19/6 ||
ध्यातमात्रमुदितं तव रूपं कर्हि नाथ परमामृतपूरैः
पूरयेत्त्वदविभेदविमोक्षाख्यातिदूरविवराणि सदा मे ॥१९/७॥
dhyātamātramuditaṃ tava rūpaṃ karhi nātha paramāmṛtapūraiḥ
pūrayettvadavibhedavimokṣākhyātidūravivarāṇi sadā me || 19/7 ||
Oh Lord (nātha)! When (karhi) this deep wound of illusion (manifested as) ‘being deprived of Your Oneness’ (tvat-avibheda-vimokṣa-ākhyāti-dūra-vivarāṇi) will be constantly (sadā) filled (pūrayet) with the flows of the Supreme Nectar (parama-amṛta-pūraiḥ) of Your (tava) Nature (rūpam) (, which) arises (uditam) merely by thinking about It (dhyāta-mātram)? || 19/7 ||
त्वदीयानुत्तररसासङ्गसंत्यक्तचापलम्
नाद्यापि मे मनो नाथ कर्हि स्यादस्तु शीघ्रतः ॥१९/८॥
tvadīyānuttararasāsaṅgasaṃtyaktacāpalam
nādyāpi me mano nātha karhi syādastu śīghrataḥ || 19/8 ||
My (me) mind (manaḥ) is still flickering (as it is) deprived of ‘being attached to Your Absolute Nectar’ (tvadīya-anuttara-rasa-āsaṅga-saṃtyakta-cāpalam…na…adyāpi). When will it happen (karhi…syāt)? Let (astu) it happen as soon as possible (śīghrataḥ), Oh Lord (nātha)! || 19/9 ||
मा शुष्ककटुकान्येव परं सर्वाणि सर्वदा
तवोपहृत्य लब्धानि द्वन्द्वान्यप्यापतन्तु मे ॥१९/९॥
mā śuṣkakaṭukānyeva paraṃ sarvāṇi sarvadā
tavopahṛtya labdhāni dvandvānyapyāpatantu me || 19/9 ||
Having offered them (upahṛtya) to You (tava), let me (me) constantly (sarvadā) have (āpatantu) even (api) the perceived (labdhāni) opposites (dvandvāni) (of the world) (sarvāṇi), but do not make (mā) them dry and bitter (śuṣka-kaṭukāni…eva…param). || 19/9 ||
नाथ सांमुख्यमायान्तु विशुद्धास्तव रश्मयः
यावत्कायमनस्तापतमोभिः परिलुप्यताम् ॥१९/१०॥
nātha sāṃmukhyamāyāntu viśuddhāstava raśmayaḥ
yāvatkāyamanastāpatamobhiḥ parilupyatām || 19/10 ||
Oh Lord (nātha)! Let Your (tava) Pure (viśuddhāḥ) Rays (raśmayaḥ) appear (to me) (sāṃmukhyam…āyāntu) until (yāvat) the darkness of the heat of body and mind (kāya-manaḥ-tāpa-tamobhiḥ) dissolve (parilupyatām). || 19/10 ||
देव प्रसीद यावन्मे त्वन्मार्गपरिपन्थिकाः
परमार्थमुषो वश्या भूयासुर्गुणतस्कराः ॥१९/११॥
deva prasīda yāvanme tvanmārgaparipanthikāḥ
paramārthamuṣo vaśyā bhūyāsurguṇataskarāḥ || 19/11 ||
Oh Lord (deva)! Bestow me (Your) Grace (prasīda…me) until (yāvat) the enemies of Your Path (tvan-mārga-paripanthikāḥ) (, which are) produced from the (whirlwind of the) guṇa-s (guṇataḥ…karāḥ) (and) rob Supreme Reality (from me) (parama-artha-muṣaḥ), are (bhūyāsuḥ) pacified (vaśyāḥ). || 19/11 ||
त्वद्भक्तिसुधासारैर्मानसमापूर्यतां ममाशु विभो
यावदिमा उह्यन्तां निःशेषासारवासनाः प्लुत्वा ॥१९/१२॥
tvadbhaktisudhāsārairmānasamāpūryatāṃ mamāśu vibho
yāvadimā uhyantāṃ niḥśeṣāsāravāsanāḥ plutvā || 19/12 ||
Oh Lord (vibho)! Let my (mama) mind (mānasam) be filled (āpūryatām) quickly (āśu) with the Essence of the Taste of ‘being devoted to You’ (tvat-bhakti-sudhā-sāraiḥ), until (yāvat) these (imāḥ) impressions of all the enemies (niḥśeṣa-āsāra-vāsanāḥ) are carried away (uhyantām) by their dissolution (plutvā). || 19/12 ||
मोक्षदशायां भक्तिस्त्वयि कुत इव मर्त्यधर्मिणो’ पि न सा
राजति ततो’ नुरूपामारोपय सिद्धिभूमिकामज माम् ॥१९/१३॥
mokṣadaśāyāṃ bhaktistvayi kuta iva martyadharmiṇo’ pi na sā
rājati tato’ nurūpāmāropaya siddhibhūmikāmaja mām || 19/13 ||
Oh Unborn One (aja)! How can (kutaḥ…iva) be devotion (bhaktiḥ) to the State of Liberation (mokṣa-daśāyām) (-That is) You (tvayi)- exist in the case of mortal beings (martya-dharmiṇaḥ…api)? It does not shine (for them) (na…sā…rājati), hence (tataḥ), let me achieve (āropaya) proper Realization (as the Unlimited Being) (siddhi-bhūmikām…mām). || 19/13 ||
सिद्धिलवलाभलुब्धं माम् अवलेपेन मा विभो संस्थाः
क्षामस्त्वद्भक्तिमुखे प्रोल्लसदणिमादिपक्षतो मोक्षः ॥१९/१४॥
siddhilavalābhalubdhaṃ mām avalepena mā vibho saṃsthāḥ
kṣāmastvadbhaktimukhe prollasadaṇimādipakṣato mokṣaḥ || 19/14 ||
Oh Lord (vibho)! Don’t let me (mā) be confused with the attainment of useless siddhi-s (siddhi-lava-lābha-lubdham) in my haughtiness (avalepena…saṃsthāḥ). Liberation (mokṣaḥ) (which) takes place through the appearance of the multitude of siddhi-s like aṇimā, etc. (pra-ullasat-aṇimā-ādi-pakṣataḥ) is weak (kṣāmaḥ) compared to ‘being devoted to You’ (tvat-bhakti-mukhe). || 19/14 ||
दासस्य मे प्रसीदतु भगवानेतावदेव ननु याचे
दाता त्रिभुवननाथो यस्य न तन्मादृशां दृशो विषयः ॥१९/१५॥
dāsasya me prasīdatu bhagavānetāvadeva nanu yāce
dātā tribhuvananātho yasya na tanmādṛśāṃ dṛśo
viṣayaḥ || 19/15 ||
May the Lord (bhagavān) be pleased (prasīdatu) with me (me) as I am His servant (dāsasya). This is my sole desire (etāvat…eva…yāce…nanu). The Lord of the Three-worlds (tribhuvana-nāthaḥ) bestows --i.e. creates-- (everything) (dātā), (but) I cannot see Him (yasya…na…tat…mādṛśām…dṛśaḥ…viṣayaḥ). || 19/15 ||
त्वद्वपुःस्मृतिसुधारसपूर्णे मानसे तव पदाम्बुजयुग्मम्
मामके विकसदस्तु सदैव प्रस्रवन्मधु किम् अप्यतिलोकम् ॥१९/१६॥
tvadvapuḥsmṛtisudhārasapūrṇe mānase tava padāmbujayugmam
māmake vikasadastu sadaiva prasravanmadhu kim apyatilokam || 19/16 ||
Let (astu) my mind (mānase) be filled with the Taste of the Juice of ‘Remembering Your Nature’ (tvat-vapuḥ-smṛti-sudhā-rasa-pūrṇe), (and let) Your (tava) Lotus-feet (pada-ambuja-yugmam) blossom (in it) (vikasat) without any break (sadā…eva) (while producing) the indescribable (kim…api) (and) constantly flowing Spiritual Nectar (atilokam…prasravan-madhu). || 19/16 ||
अस्ति मे प्रभुरसौ जनको’ थ त्र्यम्बको’ थ जननी च भवानी
न द्वितीय इह को’ पि ममास्तीत्येव निर्वृततमो विचरेयम् ॥१९/१७॥
asti me prabhurasau janako’ tha tryambako’ tha jananī ca bhavānī
na dvitīya iha ko’ pi mamāstītyeva nirvṛtatamo
vicareyam || 19/17 ||
Let (asti) the (asau) Three-eyed (tryambakaḥ) Lord (prabhuḥ) be my Father (janakaḥ), and (atha…ca) His Power (bhavānī) my Mother (jananī). There is no one else for me (na dvitīyaḥ…iha…kaḥ…api…mama…asti…iti…eva). (This way,) let me roam (vicareyam) (in this world) fully satisfied (nirvṛta-tamaḥ).
Chapter Twenty
Carvanam
Chewing
नाथं त्रिभुवननाथं भूतिसितं त्रिनयनं त्रिशूलधरम्
उपवीतीकृतभोगिनमिन्दुकलाशेखरं वन्दे ॥२०/१॥
nāthaṃ tribhuvananāthaṃ bhūtisitaṃ trinayanaṃ triśūladharam
upavītīkṛtabhoginamindukalāśekharaṃ vande || 20/1 ||
I praise (vande) the Three-eyed Lord (nātham…trinayanam) of the three worlds (tribhuvana-nātham) covered with white ashes (bhūti-sitam), (Who) holds the Trident (triśūla-dharam), wears snakes aroung (His neck and Whose) (upavītī-kṛta-bhoginam) forehead is decorated with the crescent moon (indu-kalā-śekharam). || 20/1 ||
नौमि निजतनुविनिःसरदंशुकपरिवेषधवलपरिधानम्
विलसत्कपालमालाकल्पितनृत्तोत्सवाकल्पम् ॥२०/२॥
naumi nijatanuviniḥsaradaṃśukapariveṣadhavalaparidhānam
vilasatkapālamālākalpitanṛttotsavākalpam || 20/2 ||
I praise (naumi) (That Lord Who) is wrapped around with the dazzling garment of expanding Light (that is His) own Body (nija-tanu-viniḥ-sarat-aṃśuka-pariveṣa-dhavala-paridhānam), (and Who) Dances with Great Joy (when He is) wearing the shining Garland made of skulls (vilasat-kapāla-mālā-kalpita-nṛtta-utsavā-kalpam). || 20/2 ||
वन्दे तान्दैवतं येषां हरश्चेष्टा हरोचिताः
हरैकप्रवणाः प्राणाः सदा सौभाग्यसद्मनाम् ॥२०/३॥
vande tāndaivataṃ yeṣāṃ haraśceṣṭā harocitāḥ
haraikapravaṇāḥ prāṇāḥ sadā saubhāgyasadmanām || 20/3 ||
I praise (vande) those (tān) (devotee-s) whose Deity (daivatam) is Hara --i.e Śiva-- (haraḥ) (and whose) activity (ceṣṭāḥ) is suitable (for worshipping) Hara (hara-ucitāḥ). (Their) life (prāṇāḥ) is offered only to Hara (hara-eka-pravaṇāḥ), (so they) perpetually (sadā) dwell in good fortune (saubhāgya-sadmanām). || 20/3 ||
क्रीडितं तव महेश्वरतायाः पृष्ठतो’ न्यदिदम् एव यथैतत्
इष्टमात्रघटितेष्ववदानेष्वात्मना परमुपायमुपैमि ॥२०/४॥
krīḍitaṃ tava maheśvaratāyāḥ pṛṣṭhato’ nyadidam eva yathaitat
iṣṭamātraghaṭiteṣvavadāneṣvātmanā paramupāyamupaimi || 20/4 ||
This Play (krīḍitam) of Yours (tava) is Your Greatness (maha-īśvara-tāyāḥ) (held) secretly in the background (pṛṣṭhataḥ…anyat…idam…eva…yathā…etat). I achieve (upaimi) that Supreme (param) Act (upāyam) through the Self by merely desiring it (iṣṭa-mātra-ghaṭiteṣu…avadāneṣu…ātmanā). || 20/4 ||
त्वद्धाम्नि विश्ववन्द्ये’ स्मिन्नियति क्रीडने सति
तव नाथ कियान्भूयान्नानन्दरससम्भवः ॥२०/५॥
tvaddhāmni viśvavandye’ sminniyati krīḍane sati
tava nātha kiyānbhūyānnānandarasasambhavaḥ || 20/5 ||
In (asmin…iyati…sati) Your Abode (tvat-dhāmni) (that is) praised by everyone (viśva-vandye) oh Lord (nātha)!, how Great (kiyān…bhūyāt) is the Taste of Bliss (which) belongs to You (ānanda-rasa-sambhavaḥ…tava)? || 20/5 ||
कथं स सुभगो मा भूद्यो गौर्या वल्लभो हरः
हरो’ पि मा भूदथ किं गौर्याः परमवल्लभः ॥२०/६॥
kathaṃ sa subhago mā bhūdyo gauryā vallabho haraḥ
haro’ pi mā bhūdatha kiṃ gauryāḥ paramavallabhaḥ || 20/6 ||
How (katham) could Hara (haraḥ) -Who (yaḥ) is the beloved (vallabhaḥ) of Devī (gauryāḥ) - not be (mā…bhūt) Fortunate (saḥ…subhagaḥ). But who else (atha…kim) She (gauryāḥ) could deeply love (parama-vallabhaḥ) if not (mā…bhūt) Hara (haraḥ…api)? || 20/6 ||
ध्यानामृतमयं यस्य स्वात्ममूलम् अनश्वरम्
संविल्लतास्तथारूपास्तस्य कस्यापि सत्तरोः ॥२०/७॥
dhyānāmṛtamayaṃ yasya svātmamūlam anaśvaram
saṃvillatāstathārūpāstasya kasyāpi sattaroḥ || 20/7 ||
In the case of a unique devotee (yasya…tasya…kasya…api) the root of his own Self (svātmā-mūlam) is composed of the Nectar of Meditation (dhyāna-amṛta-mayam) (and) is indestructible (anaśvaram), (so) the Creeper of Consciousness (saṃvit-latāḥ) appears this way (tathā-rūpāḥ), as he is like the Tree of Consciousness (sattaroḥ). || 20/7 ||
भक्तिकण्डूसमुल्लासावसरे परमेश्वर
महानिकषपाषाणस्थूणा पूजैव जायते ॥२०/८॥
bhaktikaṇḍūsamullāsāvasare parameśvara
mahānikaṣapāṣāṇasthūṇā pūjaiva jāyate || 20/8 ||
Oh Supreme Lord (parama-īśvara)! When the moment appears in which the itching of Devotion (arises,) (bhakti-kaṇḍū-samullāsa-avasare) only (eva) worship (pūjā) can serve as scratching (mahā-nikaṣa-pāṣāṇa-sthūṇā…jāyate). || 20/8 ||
सदा स्र्ष्टिविनोदाय सदा स्थितिसुखासिने
सदा त्रिभुवनाहारतृप्ताय स्वामिने नमः ॥२०/९॥
sadā srṣṭivinodāya sadā sthitisukhāsine
sadā tribhuvanāhāratṛptāya svāmine namaḥ || 20/9 ||
Salutation (namaḥ) to the Lord (svāmine) who always (sadā…sadā…sadā) takes pleasure in manifestation and (srṣṭi-vinodāya) maintenance (of the world,) (sthiti-sukhāsine) and Who is satisfied with the dissolution of the three worlds (tri-bhuvanā-hāra-tṛptāya). || 20/9 ||
न क्वापि गत्वा हित्वापि न किंचिदिदम् एव ये
भव्यं त्वद्धाम पश्यन्ति भव्यास्तेभ्यो नमो नमः ॥२०/१०॥
na kvāpi gatvā hitvāpi na kiṃcididam eva ye
bhavyaṃ tvaddhāma paśyanti bhavyāstebhyo namo namaḥ || 20/10 ||
Salutation (namaḥ…namaḥ) to those (tebhyaḥ) fortunate beings (bhavyāḥ) who (ye) don’t (na) go (gatvā) anywhere (kva…api) (for seclusion) and don’t (na) reject (hitvā…api) this world (kiṃcit…idam…eva), (since) they see (paśyanti) Your Beautiful Abode (everywhere) (tvat-dhāma). || 20/10 ||
भक्तिलक्ष्मीसमृद्धानां किम् अन्यद् उपयाचितम्
एतया वा दरिद्रणां किम् अन्यद् उपयाचितम् ॥२०/११॥
bhaktilakṣmīsamṛddhānāṃ kim anyad upayācitam
etayā vā daridraṇāṃ kim anyad upayācitam || 20/11 ||
What else (kim…anyat) those who are furnished with the Wealth of Devotion (bhakti-lakṣmī-samṛddhānām) can request (upayācitam), or (etayā…vā) what else (kim…anyat) can be requested (upayācitam) by the poor (daridrāṇām)? || 20/11 ||
दुःखान्यपि सुखायन्ते विषमप्यमृतायते
मोक्षायते च संसारो यत्र मार्गः स शाङ्करः ॥२०/१२॥
duḥkhānyapi sukhāyante viṣamapyamṛtāyate
mokṣāyate ca saṃsāro yatra mārgaḥ sa śāṅkaraḥ || 20/12 ||
In which (yatra) pain (duḥkhāni…api) is transformed into enjoyment (sukhāyante), and even (api) poison (viṣam) is transformed into Nectar (amṛtāyate), moreover (ca), saṃsāra (saṃsāraḥ) is transformed into Liberation (mokṣāyate), that is the Path (mārgaḥ) of Śaṅkara (śāṅkaraḥ). || 20/12 ||
मूले मध्ये’ वसाने च नास्ति दुःखं भवज्जुषां
तथापि वयमीशान सीदामः कथमुच्यताम् ॥२०/१३॥
mūle madhye’ vasāne ca nāsti duḥkhaṃ bhavajjuṣāṃ
tathāpi vayamīśāna sīdāmaḥ kathamucyatām || 20/13 ||
Oh Lord (īśāna)! (You said that) devotee-s (bhavat-juṣām) do not (na) experience (asti) pain (duḥkham). (Not even) in the beginning (mūle), in the middle (madhye) and (ca) at the end (avasāne). How is it possible (katham) then (tathā…api) that I am (vayam) in despair (sīdāmaḥ)? Explain this (to me please) (ucyatām). || 20/13 ||
ज्ञानयोगादिनान्येषाम् अप्यपेक्षितुम् अर्हति
प्रकाशः स्वैरिणामिव भवान् भक्तिमतां प्रभो ॥२०/१४॥
jñānayogādinānyeṣām apyapekṣitum arhati
prakāśaḥ svairiṇāmiva bhavān bhaktimatāṃ prabho || 20/14 ||
Oh Lord (prabho)! Devotee-s (bhakti-matām) easily (svairiṇām…iva) (experience) Your (bhavān) Light (prakāśaḥ), but (api) others (anyeṣām) must adopt (apekṣitum…arhati) knowledge, yoga, etc. (to experience Your Light) (jñāna-yoga-ādinā). || 20/14 ||
भक्तानां नार्तयो नाप्यस्त्याध्यानं स्वात्मनस्तव
तथाप्यस्ति शिवेत्येतत्किमप्येषां बहिर्मुखे ॥२०/१५॥
bhaktānāṃ nārtayo nāpyastyādhyānaṃ svātmanastava
tathāpyasti śivetyetatkimapyeṣāṃ bahirmukhe || 20/15 ||
Devotee-s (bhaktānām) feel no (na) pain (artayaḥ), and they don’t (na…api…asti) reflect (ādhyānam) on You (tava) because You are their Self (svātmanaḥ). But (tathā…api) they (eṣām) (automatically) utter (bahir-mukhe): “Oh Śiva” (when they are extroverted) (asti…śivā…iti…etat…kim…api). || 20/15 ||
सर्वाभासावभासो यो विमर्शवलितो’ खिलम्
अहमेतद् इति स्तौमि तां क्रियाशक्तिमीश ते ॥२०/१६॥
sarvābhāsāvabhāso yo vimarśavalito’ khilam
ahametad iti staumi tāṃ kriyāśaktimīśa te || 20/16 ||
Oh Lord (īśa)! The whole world (sarva-ābhāsa-ava-bhāsaḥ…akhilam…yaḥ) appears full of Self-awareness (vimarśa-valitaḥ). This (etat) is ‘Aham’ or ‘I am’ (aham…iti), Your (te) Kriyāśakti (kriyā-śaktim) which (tām) I adore (staumi)!
वर्तन्ते जन्तवो’ शेषा अपि ब्रह्मेन्द्रविष्णवः
ग्रसमानास्ततो वन्दे देव विश्वं भवन्मयम् ॥२०/१७॥
vartante jantavo’ śeṣā api brahmendraviṣṇavaḥ
grasamānāstato vande deva viśvaṃ bhavanmayam || 20/17 ||
All (aśeṣāḥ…api) the limited beings (jantavaḥ) and the gods like Brahmā, Indra and Viṣṇu (brahmā-indra-viṣṇavaḥ) are (vartante) consuming (perception) (grasamānāḥ), so (tataḥ) I praise (vande) the world (viśvam) oh Lord (deva)! As it is made of You (bhavat-mayam). || 20/17 ||
सतो विनाशसम्बन्धान्मत्परं निखिलं मृषा
एवमेवोद्यते नाथ त्वया संहारलीलया ॥२०/१८॥
sato vināśasambandhānmatparaṃ nikhilaṃ mṛṣā
evamevodyate nātha tvayā saṃhāralīlayā || 20/18 ||
Oh Lord (nātha)! By means of the Play of Dissolution (tvayā…saṃhāra-līlayā), You show us that which exists (sataḥ) must come to an end (vināśa-sambandhāt). To me (mat-param), all this (nikhilam) is false (as I was not born, and I won’t die) (mṛṣā). || 20/18 ||
ध्यातमात्रमुपतिष्ठत एव त्वद्वपुर्वरद भक्तिधनानाम्
अप्यचिन्त्यमखिलाद्भुतचिन्ताकर्तृतां प्रति च ते विजयन्ते ॥२०/१९॥
dhyātamātramupatiṣṭhata eva tvadvapurvarada bhaktidhanānām
apyacintyamakhilādbhutacintākartṛtāṃ prati ca te
vijayante || 20/19 ||
Oh Bestower of Boons (varada)! For (Your) devotee-s (bhakti-dhanānām), Your Nature (tvat-vapuḥ) -despite It is inconceivable (acintyam…api)- is realized merely by thinking about You (dhyāta-mātra-upatiṣṭhataḥ…eva). They are supreme (vijayante) because they acquire such activity of this glorious way of thinking (akhila-adbhuta-cintā-kartṛtām…prati…ca…te). || 20/19 ||
तावकभक्तिरसासवसेकादिव सुखितमर्ममण्डलस्फुरितैः
नृत्यति वीरजनो निशि वेतालकुलैः कृतोत्साहः ॥२०/२०॥
tāvakabhaktirasāsavasekādiva sukhitamarmamaṇḍalasphuritaiḥ
nṛtyati vīrajano niśi vetālakulaiḥ kṛtotsāhaḥ || 20/20 ||
The striving (kṛta-utsāhaḥ) Vīra-s or Heroes --i.e. the devotee-s of Lord Śiva-- (vīrajanaḥ), while offering the Nectar of the Bliss of ‘being Devoted to You’ (tāvaka-bhakti-rasa-āsava-sekāt iva), dance (nṛtyati) during the night (niśi) by means of the vibrations of the group of their pleased senses (sukhita-marma-maṇḍala-sphuritaiḥ) (that are) spirits --i.e. powers-- (vetāla-kulaiḥ). || 20/20 ||
आरब्धा भवदभिनुतिरमुना येनाङ्गकेन मम शम्भो
तेनापर्यन्तमिमं कालं दृढमखिलमेव भविषीष्ट ॥२०/२१॥
ārabdhā bhavadabhinutiramunā yenāṅgakena mama śambho
tenāparyantamimaṃ kālaṃ dṛḍhamakhilameva bhaviṣīṣṭa || 20/21 ||
Oh Śambhu (śambho)! I (yena…aṅgakena…mama) composed (ārabdhā) this ‘Praise for You’ (bhavat-abhinutiḥ). Please, remain with me always without any obstacle --i.e. let me praise you constantly-- (tena aparyantam…imam…kālam…dṛḍham…akhilam…eva…bhaviṣīṣṭa). || 20/21 ||
