Mahānaya

Śivasūtralaghuvṛttiḥ

Short commentary on the Śivasūtra-s

Durvāsāḥ

Chapter I.

𑆃𑆡 𑆥𑇀𑆫𑆡𑆩𑆾𑆬𑇀𑆬𑆳𑆱𑆂

अथ प्रथमोल्लासः

Atha prathamollāsaḥ

The First Outpouring (prathama-ullāsaḥ) begins (atha)

𑆥𑇀𑆫𑆡𑆩𑆾𑆬𑇀𑆬𑆳𑆱𑆼 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆨𑆳𑆮𑆂 𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆂 𑆯𑆳𑆩𑇀𑆨𑆮𑆳𑆮𑆼𑆯𑆪𑆾𑆓𑆠𑆂𑇆

प्रथमोल्लासे निर्विकल्पभावः प्रकाशितः शाम्भवावेशयोगतः॥

Prathamollāse nirvikalpabhāvaḥ prakāśitaḥ śāmbhavāveśayogataḥ ||

In the First Outpouring (of the Śivasūtra-s) (prathama-ullāse), ‘Thoughtless condition’ (nirvikalpa-bhāvaḥ) (, which takes place) by means of ‘Śāmbhavāveśa’ or ‘Śāmbhava Penetration (śāmbhava-āveśa-yogataḥ), is explained (prakāśitaḥ). ||

𑆖𑆽𑆠𑆤𑇀𑆪𑆩𑆳𑆠𑇀𑆩𑆳 𑇆𑇑/𑇑𑇆

चैतन्यमात्मा ॥१/१॥

Caitanyamātmā || 1/1 ||

Universal Consciousness (caitanyam) is (one’s own) Self
--i.e. Supreme Reality-- (ātmā) || 1/1 ||

𑆖𑆽𑆠𑆤𑇀𑆪𑆩𑆴𑆲 𑆥𑆷𑆫𑇀𑆟𑆠𑇀𑆮𑆳𑆠𑇀𑆩𑆑𑆁 𑆱𑆫𑇀𑆮𑆠𑆾𑆩𑆶𑆒𑆁 𑆮𑆴𑆯𑇀𑆮𑆳𑆠𑇀𑆩𑆴𑆑𑆳 𑆠𑆶 𑆮𑆴𑆯𑇀𑆮𑆾𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆳 𑆱𑆁𑆮𑆴𑆢𑇀𑆪𑆠𑇀𑆫
𑆥𑆫𑆳𑆮𑆱𑇀𑆡𑆳 𑆖𑆳𑆥𑆫𑆳𑆮𑆱𑇀𑆡𑆼𑆠𑆴 𑆑𑆬𑇀𑆥𑆤𑆳 𑆤𑆽𑆮𑆳𑆱𑇀𑆠𑆴 𑇅 𑆍𑆠𑆖𑇀𑆖𑆽𑆠𑆤𑇀𑆪𑆁 𑆮𑇀𑆪𑆳𑆥𑆑𑆁
𑆠𑆳𑆫𑆠𑆩𑇀𑆪𑆮𑆴𑆮𑆫𑇀𑆘𑆴𑆠𑆩𑆥𑆴 𑆠𑆳𑆫𑆠𑆩𑇀𑆪𑆠𑇀𑆮𑆁 𑆠𑆢𑇀𑆓𑆠𑆩𑇀 𑇅 𑆢𑆼𑆲𑆱𑇀𑆡𑆴𑆠𑆳𑆮𑆥𑆴 𑆢𑆼𑆲𑆳𑆠𑆵𑆠𑆁
𑆠𑆠𑇀𑆫𑆽𑆮 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆁 𑆱𑇀𑆮𑆢𑆼𑆲𑆥𑇀𑆫𑆥𑆚𑇀𑆖𑆮𑆢𑇀𑆮𑆴𑆨𑆳𑆠𑆴 𑇅 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆁 𑆠𑆶 𑆖𑆴𑆤𑇀𑆠𑆳𑆫𑆷𑆥𑆴
𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆠𑆳𑆫𑆷𑆥𑆁 𑆠𑆖𑇀𑆖𑆴𑆢𑆥𑆫𑆴𑆩𑆴𑆠𑆱𑆳𑆓𑆫 𑆅𑆠𑇀𑆪𑆳𑆠𑇀𑆩𑆳 𑆪𑆯𑇀𑆖𑆽𑆠𑆤𑇀𑆪𑆩𑆴𑆠𑆴 𑆇𑆖𑇀𑆪𑆠 𑆅𑆲
𑆯𑇀𑆫𑆵𑆩𑆖𑇀𑆗𑆴𑆮𑆱𑆷𑆠𑇀𑆫𑆼𑆰𑆶 𑇅 𑆄𑆠𑇀𑆩𑆳𑆤𑆶𑆨𑆷𑆪𑆠𑆼 𑆪𑆾𑆓𑆴𑆤𑆳 𑆪𑆱𑇀𑆩𑆽 𑆨𑆶𑆮 𑆇𑆢𑆪𑆯𑇀𑆖 𑆨𑆷𑆥𑆳𑆠𑆂 𑆱𑆩𑆳
𑆪𑆠 𑆄𑆠𑇀𑆩𑆳 𑆤 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆾 𑆤 𑆓𑇀𑆫𑆳𑆲𑆑𑆱𑇀𑆠𑆶 𑆱𑆫𑇀𑆮𑆮𑆸𑆠𑇀𑆠𑆴𑆑𑆶𑆬𑆩𑆴𑆖𑇀𑆗𑆳𑆘𑇀𑆚𑆳𑆤𑆑𑇀𑆫𑆴𑆪𑆳𑆠𑇀𑆩𑆑𑆁
𑆠𑆖𑇀𑆖𑆽𑆠𑆤𑇀𑆪𑆫𑆷𑆥𑆳𑆤𑇀𑆤 𑆖𑇀𑆪𑆶𑆠𑆩𑇀 𑇅 𑆖𑆽𑆠𑆤𑇀𑆪𑆩𑆢𑇀𑆫𑇀𑆰𑇀𑆪𑆩𑆥𑆴 𑆠𑆢𑇀𑆮𑆴𑆖𑆑𑇀𑆰𑆟𑆁 𑆱𑆫𑇀𑆮𑆠𑇀𑆫
𑆱𑆫𑇀𑆮𑆱𑇀𑆥𑆫𑇀𑆯𑆤𑆳𑆠𑇀𑆩𑆑𑆁 𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆲𑆱𑇀𑆠𑆼𑆤 𑆑𑆯𑇀𑆖𑆴𑆢𑇀𑆮𑆼𑆓𑆳𑆨𑇀𑆪𑆳𑆱𑆁 𑆮𑆴𑆤𑆽𑆮𑆁
𑆑𑆿𑆬𑆴𑆑𑆱𑆴𑆢𑇀𑆣𑆴𑆫𑆷𑆥𑆑𑆁 𑆱𑆴𑆠𑆠𑆫𑆱𑆁𑆮𑆴𑆠𑇀𑆱𑇀𑆮𑆫𑆷𑆥𑆩𑇀𑇅 𑆩𑆢𑆳𑆠𑇀𑆩𑆳 𑆖 𑆩𑆠𑇀𑆱𑇀𑆮𑆫𑆷𑆥𑆁
𑆖𑆳𑆤𑇀𑆠𑆂𑆥𑇀𑆫𑆮𑆼𑆯𑆾 𑆩𑆣𑇀𑆪𑆤𑆳𑆝𑇀𑆪𑆳𑆩𑆶𑆠𑇀𑆡𑆳𑆤𑆁 𑆖 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆨𑆳𑆮𑆳𑆖𑇀𑆪𑆶𑆠𑆫𑆷𑆥𑆁 𑆠𑆶 𑆮𑆴𑆑𑆬𑇀𑆥𑆤𑆼
𑆥𑆳𑆠𑆤𑆁 𑆖𑆼𑆠𑇀𑆪𑆳𑆢𑆴𑆱𑆁𑆯𑆪𑆳 𑆤 𑆱𑆤𑇀𑆠𑆴 𑇅 𑆠𑆳𑆤𑆴 𑆖𑆽𑆠𑆤𑇀𑆪𑆱𑇀𑆮𑆫𑆷𑆥𑆓𑆠𑆳𑆤𑆴 𑆠𑆢𑆳𑆠𑇀𑆩𑆑𑆳𑆤𑆴
𑆠𑆠𑇀𑆠𑇀𑆮𑆠𑆂 𑇅 𑆮𑇀𑆪𑆳𑆥𑆴𑆑𑆥𑆷𑆫𑇀𑆟𑆳𑆲𑆁𑆨𑆳𑆮𑆫𑆷𑆥𑆖𑆽𑆠𑆤𑇀𑆪𑆩𑆴𑆠𑆴 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆠𑆠𑇀𑆠𑇀𑆮𑆩𑆴𑆲
𑆠𑆢𑆼𑆑𑆖𑆼𑆠𑆤𑆳𑆯𑆳𑆤𑇀𑆠𑆱𑇀𑆮𑆫𑆷𑆥𑆩𑆼𑆮  𑇆𑇑𑇆

चैतन्यमिह पूर्णत्वात्मकं सर्वतोमुखं विश्वात्मिका तु विश्वोत्तीर्णा संविद्यत्र
परावस्था चापरावस्थेति कल्पना नैवास्ति । एतच्चैतन्यं व्यापकं
तारतम्यविवर्जितमपि तारतम्यत्वं तद्गतम् । देहस्थितावपि देहातीतं
तत्रैव ग्राह्यं स्वदेहप्रपञ्चवद्विभाति । निर्विकल्पं तु चिन्तारूपि
स्वतन्त्रतारूपं तच्चिदपरिमितसागर इत्यात्मा यश्चैतन्यमिति उच्यत इह
श्रीमच्छिवसूत्रेषु । आत्मानुभूयते योगिना यस्मै भुव उदयश्च भूपातः समा
यत आत्मा न ग्राह्यो न ग्राहकस्तु सर्ववृत्तिकुलमिच्छाज्ञानक्रियात्मकं
तच्चैतन्यरूपान्न च्युतम् । चैतन्यमद्र्ष्यमपि तद्विचक्षणं सर्वत्र
सर्वस्पर्शनात्मकं सामरस्यहस्तेन कश्चिद्वेगाभ्यासं विनैवं
कौलिकसिद्धिरूपकं सिततरसंवित्स्वरूपम्। मदात्मा च मत्स्वरूपं
चान्तःप्रवेशो मध्यनाड्यामुत्थानं च निर्विकल्पभावाच्युतरूपं तु विकल्पने
पातनं चेत्यादिसंशया न सन्ति । तानि चैतन्यस्वरूपगतानि तदात्मकानि
तत्त्वतः । व्यापिकपूर्णाहंभावरूपचैतन्यमिति परमेश्वरतत्त्वमिह
तदेकचेतनाशान्तस्वरूपमेव  ॥१॥

Caitanyamiha pūrṇatvātmakaṃ sarvatomukhaṃ viśvātmikā tu viśvottīrṇā saṃvidyatra parāvasthā cāparāvastheti kalpanā naivāsti | Etaccaitanyaṃ vyāpakaṃ tāratamyavivarjitamapi tāratamyatvaṃ tadgatam | Dehasthitāvapi dehātītaṃ tatraiva grāhyaṃ svadehaprapañcavadvibhāti | Nirvikalpaṃ tu cintārūpi svatantratārūpaṃ taccidaparimitasāgara ityātmā yaścaitanyamiti ucyata iha śrīmacchivasūtreṣu | Ātmānubhūyate yoginā yasmai bhuva udayaśca bhūpātaḥ samā yata ātmā na grāhyo na grāhakastu sarvavṛttikulamicchājñānakriyātmakaṃ taccaitanyarūpānna cyutam | Caitanyamadrṣyamapi tadvicakṣaṇaṃ sarvatra sarvasparśanātmakaṃ sāmarasyahastena kaścidvegābhyāsaṃ vinaivaṃ kaulikasiddhirūpakaṃ sitatarasaṃvitsvarūpam | Madātmā ca matsvarūpaṃ cāntaḥpraveśo madhyanāḍyāmutthānaṃ ca nirvikalpabhāvācyutarūpaṃ tu vikalpane pātanaṃ cetyādisaṃśayā na santi | Tāni caitanyasvarūpagatāni tadātmakāni tattvataḥ | Vyāpikapūrṇāhaṃbhāvarūpacaitanyamiti parameśvaratattvamiha tadekacetanāśāntasvarūpameva  || 1 ||

Here (iha), Caitanyam (caitanyam) is characterized by ‘Pūrṇatva’ or ‘Fullness’ (pūrṇatva-ātmakam). Facing into every direction (sarvatomukham) (, It) is Consciousness (saṃvit) (That is) immanent in the universe (viśva-ātmikā), but also transcends it (viśva-uttīrṇā), where (yatra) the ideas (kalpanā…iti) of ‘supreme state’ (parā-avasthā) and (ca) ‘inferior state’ (aparāvasthā) are not existing (na…eva…asti). This (etat) Caitanyam (caitanyam) is All-pervading (vyāpakam), (and) though (api) devoid of the (concept) of ‘more or less’ (tāratamya-vivarjitam), (even) the (concept) of ‘more or less’ (tāratamyatvam) rises in That (tat-gatam). (It is) beyond the body (deha-atītam) even (api) in the appearance of the body (deha-sthitau), and there (tatra…eva), objects (grāhyam) shine (vibhāti) like the Expansion of one’s own Body (sva-deha-prapañca-vat). It is (tat) thoughtless (nirvikalpam) but (tu) assumes the form of thoughts (cintā-rūpi), (as It is) the Nature of Freedom (svatantra-tā-rūpam). Ātmā (ātmā) is (iti) the Unlimited Ocean of Consciousness (cit-aparimita-sāgaraḥ), Which (yaḥ) is said to be (iti…ucyate) Caitanyam (caitanyam) here (iha) in the Most Venerable Śivasūtra-s (śrīmat-śiva-sūtreṣu). (This) Ātmā or Reality (ātmā) is experienced (anubhūyate) by yogin-s (yoginā) for whom (yasmai) ‘rising (udayaḥ) from the world (bhuvaḥ)’ and (ca) ‘falling into the world’ (bhū-pātaḥ) are the same (samāḥ) because (yataḥ) Ātmā (ātmā) is not (na) something to be grabbed (grāhyaḥ), but not (na) even the one who grabs (grāhakaḥ), as (tu) It is (tat) the Assembly or Totality of all activities (sarva-vṛtti-kulam) characterized by Will, Knowledge and Action (icchā-jñāna-kriyā-ātmakam), (which is) never falling out (na cyutam) from the Nature of Caitanyam (or Universal Consciousness) (caitanya-rūpāt). (Such) Caitanyam (caitanyam) is, though (api) imperceptible (adrṣyam), is (tat) visible (vicakṣaṇam) everywhere (sarvatra), as (It is) characterized by ‘being in contact with everything’ --i.e. It touches everything-- (sarva-sparśana-ātmakam) with the ‘hands of Oneness’ (sāmarasya-hastena) without resorting to any exercise of impulse (kaścit-vega-abhyāsam…vinā). This way (evam), (Caitanyam) is the Formation of the Attainment of Totality (kaulika-siddhi-rūpakam), the (tat) Essential Nature of Pristine Consciousness (sitatara-saṃvit-svarūpam). Doubts like (ca…iti-ādi-saṃśayāḥ…ca…ca…ca): “My Self” (mad-ātmā), “My Essential Nature” (mat-svarūpam), “Insight” (antaḥ-praveśaḥ), “Rising through (utthānam) suṣumṇā (madhya-nāḍyām)”, “Falling from thoughtless condition” (nirvikalpa-bhāva-acyuta-rūpam), or (tu) “Sinking into thinking” etc. (vikalpane…pātanam) are not existing (na…santi) (in Caitanyam, because) all these (tāni) take place in one’s own Essential Nature (called) Caitanyam (caitanya-svarūpa-gatāni), (so) they are composed of It --i.e. of Caitanyam, hence they are the Play of the Lord and not doubts about Him-- (tat-ātmakāni), indeed (tattvataḥ). Here (iha), the Nature or Reality of the Supreme Lord (parama-īśvara-tattvam) is (iti) Caitanyam (That is) the Nature of All-pervading Perfect I-ness (vyāpika-pūrṇa-ahaṃbhāva-rūpa-caitanyam), (as) It is (tat) merely (eva) the Peaceful Innate Reality of the Solitary Conscious Being (eka-cetanā-śānta-svarūpam).  || 1/1 ||

𑆘𑇀𑆚𑆳𑆤𑆁 𑆧𑆤𑇀𑆣𑆂 𑇆𑇑/𑇒𑇆

ज्ञानं बन्धः ॥१/२॥

Jñānaṃ bandhaḥ || 1/2 ||

Knowledge (jñānam) (of duality) is bondage (bandhaḥ) || 1/2 ||

𑆘𑇀𑆚𑆳𑆤𑆩𑆴𑆲 𑆖𑆽𑆠𑆤𑇀𑆪𑆓𑆠𑆥𑆫𑆴𑆩𑆴𑆠𑆳𑆤𑆶𑆨𑆮 𑆍𑆮 𑆢𑇀𑆮𑆽𑆠𑆬𑆑𑇀𑆰𑆟𑆁 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆬𑆵𑆬𑆪𑆾𑆢𑆴𑆠𑆁
𑆩𑆳𑆠𑆸𑆩𑆼𑆪𑆨𑆳𑆮𑆼𑆤 𑇅 𑆠𑆠𑇀𑆫 𑆮𑆴𑆯𑇀𑆮𑆁 𑆥𑇀𑆫𑆱𑆫𑆠𑆴 𑆧𑆳𑆲𑇀𑆪𑆫𑆷𑆥𑆠𑆳 𑆱𑇀𑆮𑆥𑆫𑆨𑆳𑆮𑆤𑆁
𑆑𑇀𑆰𑆾𑆨𑆳𑆠𑇀𑆩𑆑𑆩𑆴𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼  𑇆𑇑/𑇒𑇆

ज्ञानमिह चैतन्यगतपरिमितानुभव एव द्वैतलक्षणं परमेश्वरलीलयोदितं
मातृमेयभावेन । तत्र विश्वं प्रसरति बाह्यरूपता स्वपरभावनं
क्षोभात्मकमित्युच्यते  ॥१/२॥

Jñānamiha caitanyagataparimitānubhava eva dvaitalakṣaṇaṃ parameśvaralīlayoditaṃ mātṛmeyabhāvena | Tatra viśvaṃ prasarati bāhyarūpatā svaparabhāvanaṃ kṣobhātmakamityucyate  || 1/2 ||

Jñāna or Knowledge (jñānam) here (iha) is characterized by duality (dvaita-lakṣaṇam) (, and it means) only (eva) (that) limited perception (which) takes place in Caitanyam (caitanya-gata-parimita-anubhavaḥ) (, and it) rises (uditam) by means of the Play of the Supreme Lord (parama-īśvara-līlayā) in the form of the (duality) of subject and object (mātṛ-meya-bhāvena). There (tatra), the universe (viśvam) appears (prasarati) in the form of ‘externality’ (bāhya-rūpatā). (It is) an imagination about ‘one’ and ‘others’ (sva-para-bhāvanam), (and it is) said to be (iti…ucyate) the nature of confusion (kṣobha-ātmakam).  || 1/2 ||

𑆪𑆾𑆤𑆴𑆮𑆫𑇀𑆓𑆂 𑆑𑆬𑆳𑆯𑆫𑆵𑆫𑆩𑇀 𑇆𑇑/𑇓𑇆

योनिवर्गः कलाशरीरम् ॥१/३॥

Yonivargaḥ kalāśarīram || 1/3 ||

The multitude of ‘things’ (manifested in) the Source (yoni-vargaḥ) (of them constitutes) the body of parts (kalā-śarīram) || 1/3 ||

𑆄𑆨𑆳𑆱𑆲𑆼𑆠𑆶𑆫𑆴𑆠𑆴 𑆪𑆾𑆤𑆴𑆯𑇀𑆖 𑆠𑆱𑇀𑆪𑆳 𑆮𑆫𑇀𑆓𑆾 𑆘𑇀𑆚𑆳𑆤𑆾𑆢𑆴𑆠𑆂 𑆑𑆬𑆳𑆫𑆷𑆥𑆴 𑆯𑆫𑆵𑆫𑆩𑇀 𑇅
𑆃𑆠𑆱𑇀𑆠𑆠𑇀𑆥𑆫𑆩𑆼𑆯𑆮𑆴𑆑𑆳𑆫𑆫𑆷𑆥𑆁 𑆠𑆡𑆽𑆮 𑆠𑆫𑆁𑆓𑆳𑆯𑇀𑆖𑆴𑆠𑇀𑆱𑆩𑆶𑆢𑇀𑆫𑆥𑆸𑆰𑇀𑆜𑆓𑆠𑆳𑆓𑆠𑆳𑆂 𑇅
𑆥𑆿𑆫𑇀𑆮𑆳𑆥𑆫𑇀𑆪𑆫𑆷𑆥𑆁 𑆑𑆳𑆬𑆳𑆠𑇀𑆩𑆑𑆁 𑇅 𑆍𑆠𑆢𑇀𑆨𑆴𑆤𑇀𑆤𑆠𑆳𑆮𑆯𑆳𑆘𑇀𑆘𑇀𑆚𑆳𑆤𑆁
𑆩𑆳𑆠𑆸𑆩𑆳𑆤𑆩𑆼𑆪𑆫𑆷𑆥𑆼𑆟𑆳𑆤𑆶𑆨𑆷𑆪𑆠𑆼  𑇆𑇑/𑇓𑇆

आभासहेतुरिति योनिश्च तस्या वर्गो ज्ञानोदितः कलारूपि शरीरम् ।
अतस्तत्परमेशविकाररूपं तथैव तरंगाश्चित्समुद्रपृष्ठगतागताः ।
पौर्वापर्यरूपं कालात्मकं । एतद्भिन्नतावशाज्ज्ञानं
मातृमानमेयरूपेणानुभूयते  ॥१/३॥

Ābhāsaheturiti yoniśca tasyā vargo jñānoditaḥ kalārūpi śarīram | Atastatparameśavikārarūpaṃ tathaiva taraṃgāścitsamudrapṛṣṭhagatāgatāḥ | Paurvāparyarūpaṃ kālātmakaṃ | Etadbhinnatāvaśājjñānaṃ mātṛmānameyarūpeṇānubhūyate  || 1/3 ||

The Source of manifestation or appearance (of the universe) (ābhāsa-hetuḥ) is (iti) Yoni, the Womb (of Consciousness) (yoniḥ), and (ca) Her (tasyāḥ) varga or multitude of groups (vargaḥ) rises as jñāna or limited perception (jñāna-uditaḥ). (It is) the body (śarīram) (which) assumes the form of ‘parts’ (kalā-rūpi). Therefore (ataḥ), It is the (tat) nature of (an apparent) modification of the Supreme Lord (parama-īśa-vikāra-rūpam), like (tatha…eva) waves (taraṃgāḥ) coming and going on the surface of the ocean (cit-samudra-pṛṣṭha-gata-agatāḥ). It is the appearance of ‘prior’ and ‘posterior’ (paurvāparya-rūpam) characterized by Time (kālā-ātmakam). Under the influence of this differentiation (etat-bhinnatā-vaśāt) limited perception (jñānam) is experienced (anubhūyate) in the form of the triad of subject, cognition and object (mātṛ-māna-meya-rūpeṇa).  || 1/3 ||

𑆘𑇀𑆚𑆳𑆤𑆳𑆣𑆴𑆰𑇀𑆜𑆳𑆤𑆁 𑆩𑆳𑆠𑆸𑆑𑆳 𑇆𑇑/𑇔𑇆

ज्ञानाधिष्ठानं मातृका ॥१/४॥

Jñānādhiṣṭhānaṃ mātṛkā || 1/4 ||

Mātṛkā or the power of letters (mātṛkā) is the basis of
the knowledge (of duality) (jñānā-adhiṣṭhānam) || 1/4 ||

𑆩𑆳𑆠𑆸𑆑𑆳 𑆮𑆴𑆑𑆬𑇀𑆥𑆯𑆑𑇀𑆠𑆴𑆫𑇀𑆪𑆳 𑆥𑆫𑆴𑆩𑆴𑆠𑆩𑆳𑆠𑆸𑆮𑆫𑇀𑆓𑆨𑆳𑆮𑆂 𑇅 𑆠𑆢𑇀𑆮𑆯𑆳𑆘𑇀𑆘𑇀𑆚𑆳𑆤𑆁 𑆱𑆁𑆱𑇀𑆡𑆳𑆥𑆴𑆠𑆁
𑆱𑆁𑆑𑆬𑇀𑆥𑆩𑆳𑆥𑆤𑆪𑆾𑆓𑆠𑆾’ 𑆤𑆶𑆨𑆳𑆮𑆼 𑇅 𑆪𑆢𑆳 𑆪𑆾𑆤𑆿 𑆑𑆬𑆳 𑆮𑆴𑆱𑆫𑇀𑆓𑆯𑆑𑇀𑆠𑇀𑆪𑆳 𑆥𑆫𑇀𑆱𑆷𑆪𑆤𑇀𑆠𑆼
𑆑𑆮𑆫𑇀𑆓𑆳𑆢𑆴𑆮𑇀𑆪𑆚𑇀𑆘𑆤𑆳𑆤𑇀𑆩𑆼𑆪𑆳𑆠𑇀𑆩𑆑𑆳𑆤𑆤𑆶𑆱𑆼𑆮𑆪𑆠𑆴 𑆩𑆳𑆠𑇀𑆫𑆳𑆠𑇀𑆩𑆑𑆱𑇀𑆮𑆫𑆼𑆟 𑆩𑆳𑆠𑆸𑆑𑆳 𑇅 𑆍𑆮𑆁 𑆱𑆳
𑆮𑆴𑆑𑆬𑇀𑆥𑆼𑆤𑇀𑆣𑆤𑆫𑆷𑆥𑆯𑆧𑇀𑆢𑆳𑆫𑇀𑆡𑆑𑆳𑆫𑆴𑆑𑆳 𑆖 𑆮𑆳𑆖𑆑𑆮𑆳𑆖𑇀𑆪𑆿 𑆨𑆮𑆠𑆱𑇀𑆠𑆪𑆳 𑇅
𑆥𑆫𑆴𑆩𑆴𑆠𑆘𑇀𑆚𑆳𑆤𑆩𑆼𑆮𑆁 𑆮𑆴𑆑𑆬𑇀𑆥𑆤𑆱𑇀𑆡𑆴𑆠𑆁 𑆠𑆢𑆼𑆮 𑆨𑆼𑆢𑆠𑆳 𑆠𑆡𑆽𑆮𑆾𑆫𑇀𑆩𑆵𑆟𑆳𑆁 𑆨𑆼𑆢𑆳 𑆪
𑆇𑆥𑆩𑆼𑆪𑆳𑆂 𑆥𑇀𑆫𑆠𑇀𑆪𑆼𑆑𑆁 𑆥𑇀𑆫𑆩𑆳𑆠𑇀𑆫𑆳 𑇅 𑆍𑆠𑆤𑇀𑆩𑆳𑆥𑆤𑆼 𑆩𑆳𑆠𑆳 𑆱𑆁𑆓𑆶𑆥𑇀𑆠𑆾’ 𑆮𑆴𑆑𑆳𑆫𑆾 𑆩𑆳𑆠𑆸𑆑𑆳𑆮𑆯𑆳𑆢𑇀𑆪𑆽𑆮𑆁
𑆥𑆫𑆴𑆩𑆴𑆠𑆘𑇀𑆚𑆳𑆤𑆳𑆣𑆴𑆰𑇀𑆜𑆳𑆤𑆁 𑆱𑆁𑆯𑆪𑆳𑆠𑇀𑆩𑆑𑆁 𑆠𑆢𑆳 𑇅 𑆍𑆠𑆱𑇀𑆩𑆳𑆠𑇀𑆯𑆴𑆮𑆤𑆳𑆡𑆾’ 𑆟𑆶𑆫𑇀𑆮𑆴𑆨𑆳𑆠𑆴 𑆪𑆂
𑆱𑇀𑆮𑆳𑆤𑇀𑆮𑆴𑆰𑇀𑆛𑆂 𑇅 𑆠𑆱𑇀𑆪𑆳𑆮𑆱𑇀𑆡𑆳 𑆑𑇀𑆰𑆾𑆨𑆱𑆁𑆘𑇀𑆚𑆳 𑆪𑆠𑆂 𑆱𑆾’ 𑆤𑇀𑆮𑆼𑆖𑇀𑆗𑆠𑆴 𑆠𑆁 𑆯𑆶𑆢𑇀𑆣𑆥𑇀𑆫𑆩𑆳𑆠𑇀𑆫𑆳𑆁
𑆪𑆩𑆯𑆑𑇀𑆪𑆁 𑆱𑆩𑇀𑆪𑆓𑇀𑆓𑆾𑆞𑆶𑆁 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆠𑆂 𑇅 𑆃𑆠𑆂 𑆯𑆶𑆢𑇀𑆣𑆥𑇀𑆫𑆩𑆳𑆠𑆶𑆂 𑆯𑆴𑆮𑆤𑆳𑆡𑆳𑆱𑇀𑆪
𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳 𑆱𑇀𑆮𑆠𑆂 𑆯𑆴𑆮𑆳𑆮𑆱𑇀𑆡𑆼𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼 𑆮𑆑𑇀𑆯𑇀𑆪𑆩𑆳𑆟𑆳 𑇆𑇑/𑇔𑇆

मातृका विकल्पशक्तिर्या परिमितमातृवर्गभावः । तद्वशाज्ज्ञानं संस्थापितं
संकल्पमापनयोगतो’ नुभावे । यदा योनौ कला विसर्गशक्त्या पर्सूयन्ते
कवर्गादिव्यञ्जनान्मेयात्मकाननुसेवयति मात्रात्मकस्वरेण मातृका । एवं सा
विकल्पेन्धनरूपशब्दार्थकारिका च वाचकवाच्यौ भवतस्तया ।
परिमितज्ञानमेवं विकल्पनस्थितं तदेव भेदता तथैवोर्मीणां भेदा य
उपमेयाः प्रत्येकं प्रमात्रा । एतन्मापने माता संगुप्तो’ विकारो मातृकावशाद्यैवं
परिमितज्ञानाधिष्ठानं संशयात्मकं तदा । एतस्मात्शिवनाथो’ णुर्विभाति यः
स्वान्विष्टः । तस्यावस्था क्षोभसंज्ञा यतः सो’ न्वेच्छति तं शुद्धप्रमात्रां
यमशक्यं सम्यग्गोढुं परमार्थतः । अतः शुद्धप्रमातुः शिवनाथास्य
प्रत्यभिज्ञा स्वतः शिवावस्थेत्युच्यते वक्श्यमाणा ॥१/४॥

Mātṛkā vikalpaśaktiryā parimitamātṛvargabhāvaḥ | Tadvaśājjñānaṃ saṃsthāpitaṃ saṃkalpamāpanayogato’ nubhāve | Yadā yonau kalā visargaśaktyā parsūyante kavargādivyañjanānmeyātmakānanusevayati mātrātmakasvareṇa mātṛkā | Evaṃ sā vikalpendhanarūpaśabdārthakārikā ca vācakavācyau bhavatastayā | Parimitajñānamevaṃ vikalpanasthitaṃ tadeva bhedatā tathaivormīṇāṃ bhedā ya upameyāḥ pratyekaṃ pramātrā | Etanmāpane mātā saṃgupto’ vikāro mātṛkāvaśādyaivaṃ parimitajñānādhiṣṭhānaṃ saṃśayātmakaṃ tadā | Etasmātśivanātho’ ṇurvibhāti yaḥ svānviṣṭaḥ | Tasyāvasthā kṣobhasaṃjñā yataḥ so’ nvecchati taṃ śuddhapramātrāṃ yamaśakyaṃ samyaggoḍhuṃ paramārthataḥ | Ataḥ śuddhapramātuḥ śivanāthāsya pratyabhijñā svataḥ śivāvasthetyucyate vakśyamāṇā || 1/4 ||

Mātṛkā (mātṛkā) is vikalpaśakti or the power of thinking (vikalpa-śaktiḥ), who (yā) is the existence of the limited perceiver and his group --i.e. cognition and its object-- (parimita-mātṛ-varga-bhāvaḥ). Under her influence (tat-vaśāt), limited knowledge (jñānam) is maintained (saṃsthāpitam) by means of the act of forming ideas (saṃkalpa-māpana-yogataḥ) during perception (anubhāve). When (yadā) kalā-s or parts (kalāḥ) are created (parsūyante) in Yoni or the Womb of Consciousness (yonau) by Visargaśakti or the Power of Creation (visarga-śaktyā), (then) mātṛkā (mātṛkā) strungs together (anusevayati) the consonants beginning with the group of ‘ka’ (ka-varga-ādi-vyañjanān) (which) are characterized by objectivity (meya-ātmakān) with vowels characterized by subjectivity (mātṛ-ātmaka-svareṇa). This way (evam), she (sā) creates the ‘meaning of words’ (that are) the fuel of thinking (vikalpa-indhana-rūpa-śabda-artha-kārikā), and (ca) (thus) she (tayā) manifests (bhavataḥ) ‘words and their denoted objects’ --i.e. subject and object-- (vācaka-vācyau). Hence (evam), limited perception (parimita-jñānam) is maintained by thinking (vikalpana-sthitam) (, and) it (tat) is only (eva) the condition of duality (bhedatā) like (that of) (tathā…eva) the differences (bhedāḥ) of waves (urmīṇām) which (ye) are comparable (upameyāḥ) (with each other) one by one (pratyekam) by their perceiver (pramātrā). In this act of measuring (of subject and object) (etat-māpane), the unchanging (avikāraḥ) subject (mātā) becomes concealed (saṃguptaḥ) by the power of mātṛkā (mātṛkā-vaśāt), who (yā) becomes thus (evam…tadā) the basis of limited knowledge (parimita-jñāna-adhiṣṭhānam) characterized by confusion (saṃśaya-ātmakam). For that reason, (etasmāt), Lord Śiva (śiva-nāthaḥ) appears (vibhāti) as a limited being or aṇu (aṇuḥ), who (yaḥ) is searching for his own Self (sva-anviṣṭaḥ). His (tasya) condition (avasthā) is called ‘kṣobha’ or ‘confusion’ (kṣobha-saṃjñā) because (yataḥ) he (saḥ) is searching (anvecchati) for that (tam) Pure Perceiver --i.e. Lord Śiva-- (śuddha-pramātrām), Who (yam), in real sense (paramārthataḥ), can never be (aśakyam) completely hidden (samyak-goḍhum). Therefore (ataḥ), the spontaneous (svataḥ) ‘Recognition’ (pratyabhijñā) of Lord Śiva (śiva-nāthāsya) as the Pure Perceiver (śuddha-pramātuḥ) is called (iti…ucyate) ‘Śivāvasthā’ or the ‘Condition of Śiva’ (śiva-avasthā), but (tu) (it will be) explained later (vakśyamāṇā).  || 1/4 ||

𑆇𑆢𑇀𑆪𑆩𑆾 𑆨𑆽𑆫𑆮𑆂 𑇆𑇑/𑇕𑇆

उद्यमो भैरवः ॥१/५॥

Udyamo bhairavaḥ || 1/5 ||

Bhairava (bhairavaḥ) is spontaneous emergence (of Supreme Consciousness) (udyamaḥ) || 1/5 ||

𑆨𑆽𑆫𑆮𑆂 𑆱𑇀𑆮𑆫𑆮𑇀𑆪𑆚𑇀𑆘𑆤𑆩𑆣𑇀𑆪𑆓𑆾‘ 𑆤𑇀𑆠𑆫𑇀𑆧𑆲𑆵𑆫𑆷𑆥𑆩𑆳𑆠𑆸𑆩𑆼𑆪𑆢𑇀𑆮𑆪𑆁 𑆱𑇀𑆮𑆪𑆩𑇀
𑆠𑆪𑆾𑆫𑆤𑇀𑆠𑆫𑇀𑆬𑆵𑆤𑆫𑆷𑆥𑆁 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆱𑆁𑆮𑆴𑆢𑆼𑆮𑇅 𑆠𑆱𑇀𑆪𑆾𑆢𑇀𑆪𑆩𑆾’ 𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆱𑆁𑆮𑆴𑆢𑇀𑆓𑆾𑆖𑆫𑆼
𑆠𑆢𑆶𑆢𑆪𑆂 𑆯𑆶𑆢𑇀𑆣𑆳𑆲𑆁𑆨𑆳𑆮𑆫𑆷𑆥𑆳𑆮𑆼𑆯𑆨𑆳𑆮𑆼𑆤 𑆱𑆲𑆱𑆳 𑆱𑆂 𑆱𑆢𑆱𑆢𑇀𑆮𑆫𑇀𑆘𑆴𑆠𑆾’ 𑆥𑆴 𑆮𑆴𑆯𑇀𑆮𑆣𑆳𑆫𑆵
𑆱𑆢𑆳 𑇅 𑆠𑆱𑇀𑆪 𑆯𑆑𑇀𑆠𑆴𑆂 𑆨𑆽𑆫𑆮𑆵 𑆮𑇀𑆪𑆳𑆥𑆴𑆑𑆳 𑆪𑆳𑆨𑆴𑆤𑇀𑆤𑆠𑇀𑆮𑆫𑆶𑆥𑆴𑆟𑇀𑆪𑆑𑇀𑆫𑆩𑆳 𑇅 𑆠𑆠𑇀𑆥𑇀𑆫𑆱𑆳𑆢𑆳𑆠𑇀𑆱
𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳𑆤𑆁 𑆥𑇀𑆫𑆱𑆫𑆠𑆴 𑆠𑆖𑇀𑆖𑆾𑆢𑆤𑆳𑆠𑇀𑆱𑇀𑆮𑆳𑆤𑆤𑇀𑆠𑆱𑆁𑆮𑆴𑆢𑆫𑇀𑆖𑆑𑆼
𑆪𑆾𑆓𑆴𑆤𑇀𑆪𑆑𑇀𑆫𑆩𑆱𑆁𑆮𑆴𑆠𑇀𑆱𑇀𑆮𑆫𑆷𑆥𑆵 𑇅 𑆍𑆰𑆳 𑆱𑆁𑆮𑆴𑆤𑇀𑆤 𑆑𑇀𑆫𑆩𑆼𑆟𑆳𑆤𑆶𑆨𑆷𑆪𑆠𑆼 𑆣𑇀𑆪𑆳𑆤𑆳𑆢𑆴𑆤𑆳
𑆠𑆢𑇀𑆮𑇀𑆪𑆳𑆥𑆑𑆠𑇀𑆮𑆳𑆠𑇀𑆠𑆠𑆾 𑆨𑆽𑆫𑆮𑆂 𑆱𑆁𑆮𑆴𑆢 𑆇𑆤𑇀𑆩𑆘𑇀𑆘𑆤𑆪𑆾𑆓𑆠 𑆍𑆮𑆳𑆨𑆴𑆘𑇀𑆚𑆳𑆠𑆾 𑆨𑆼𑆢𑆤𑆳𑆯𑆳𑆪
𑆪𑆡𑆳𑆮𑆴𑆣𑆴 𑇅 𑆱𑆲𑆱𑆼𑆠𑆵𑆲 𑆠𑆢𑆑𑇀𑆫𑆩𑆠𑆳𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳 𑆤𑆳𑆩 𑆪𑆠𑆾 𑆨𑆽𑆫𑆮𑆾 𑆤 𑆮𑇀𑆫𑆘𑆼𑆤𑇀𑆤
𑆬𑆪𑆼𑆠 𑆱 𑆱𑆢𑆾𑆢𑆴𑆠𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆨𑆳𑆮𑆼𑆤 𑆑𑆼𑆮𑆬𑆩𑇀 𑇅 𑆠𑆱𑇀𑆪 𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳 𑆠𑆠𑆂 𑆱𑆲𑆱𑆽𑆮
𑆤 𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆠𑆶 𑆑𑇀𑆫𑆩𑆠𑇀𑆮𑆁 𑆑𑆸𑆠𑇀𑆫𑆴𑆩𑆩𑇀 𑇅 𑆑𑆴𑆩𑆫𑇀𑆡𑆁 𑆠𑆱𑇀𑆩𑆽 𑆨𑆽𑆫𑆮𑆯𑆧𑇀𑆢𑆂 𑆥𑇀𑆫𑆪𑆶𑆑𑇀𑆠
𑆅𑆠𑆴𑆖𑆼𑆢𑇀𑆨𑆓𑆮𑆳𑆤𑇀𑆨𑆵𑆩𑆂 𑆱𑆁𑆱𑆳𑆫𑆴𑆟𑆼 𑆪𑆠𑆂 𑆱 𑆱𑆁𑆯𑆪𑆳𑆠𑇀𑆩𑆱𑆁𑆱𑆳𑆫𑆫𑆷𑆥𑆬𑆾𑆑𑆪𑆳𑆠𑇀𑆫𑆳𑆁
𑆥𑆶𑆫𑇀𑆪𑆰𑇀𑆛𑆑𑆱𑆁𑆫𑆶𑆢𑇀𑆣𑆨𑆳𑆮𑆳𑆠𑇀𑆩𑆳𑆤𑆁 𑆥𑆯𑆶𑆨𑆳𑆮𑆁 𑆤𑆳𑆯𑆪𑆠𑆴 𑇅 𑆃𑆥𑆫𑆴𑆩𑆴𑆠𑆪𑆾𑆓𑆴𑆤𑆳𑆩𑆥𑆴
𑆨𑆽𑆫𑆮𑆯𑆧𑇀𑆢𑆂 𑆨𑆫𑆟𑆫𑆮𑆟𑆮𑆩𑆤𑆯𑆧𑇀𑆢𑆳𑆤𑆳𑆁 𑆥𑇀𑆫𑆠𑆴𑆲𑇀𑆫𑆳𑆱𑆂 𑇅 𑆨𑆽𑆫𑆮𑆼 𑆨𑆑𑆳𑆫𑆾
𑆨𑆫𑆟𑆁 𑆱𑇀𑆡𑆴𑆠𑆴𑆯𑇀𑆖 𑆫𑆑𑆳𑆫𑆾 𑆫𑆮𑆟𑆁 𑆱𑆁𑆲𑆳𑆫𑆯𑇀𑆖 𑆮𑆑𑆳𑆫𑆾 𑆮𑆩𑆤𑆁 𑆱𑆸𑆰𑇀𑆛𑆴𑆂 𑇅 𑆨𑆽𑆫𑆮
𑆍𑆮 𑆪𑆾 𑆮𑆴𑆯𑇀𑆮𑆁 𑆣𑆳𑆫𑆪𑆠𑆴 𑆥𑆯𑆶𑆨𑆳𑆮𑆼’ 𑆥𑆴 𑆠𑆢𑆳 𑆱 𑆠𑆢𑇀𑆣𑆳𑆫𑆪𑆠𑆴 𑆮𑆳 𑆥𑇀𑆫𑆬𑆳𑆥𑆪𑆠𑆴
𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆴 𑆪𑆾𑆓𑆴𑆤𑆳𑆁 𑆠𑆢𑆽𑆮 𑆱 𑆠𑆠𑇀𑆱𑆳𑆫𑆪𑆠𑆴 𑆥𑆶𑆤𑆂 𑆱𑇀𑆮𑆼𑆤 𑆱𑆩𑆠𑆳𑆪𑆳𑆁 𑆘𑇀𑆚𑆳𑆤𑆴𑆤𑆳𑆁
𑆠𑆢𑆨𑆴𑆤𑇀𑆤𑆳𑆤𑆳𑆩𑇀 𑇅𑆱𑆾’ 𑆠𑆂 𑆱𑆳 𑆥𑆫𑆳𑆱𑆁𑆮𑆴𑆢𑇀𑆪𑆱𑇀𑆪𑆳𑆁 𑆮𑆴𑆯𑇀𑆮𑆱𑆸𑆰𑇀𑆛𑆴𑆱𑇀𑆡𑆴𑆠𑆴𑆱𑆁𑆲𑆳𑆫𑆳𑆂
𑆱𑆁𑆱𑇀𑆡𑆳𑆥𑆴𑆠𑆳𑆯𑇀𑆖𑆴𑆠𑇀𑆥𑆴𑆟𑇀𑆝𑆮𑆠𑇀𑆱 𑆍𑆮𑆁 𑆖 𑆮𑆴𑆯𑇀𑆮𑆳𑆠𑇀𑆩𑆑𑆾 𑆮𑆴𑆯𑇀𑆮𑆾𑆠𑇀𑆠𑆴𑆫𑇀𑆟𑆾’ 𑆮𑇀𑆪𑆳𑆥𑆑𑆠𑇀𑆮𑆤𑆳𑆯𑆑𑆂
𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆠𑆳𑆥𑆫𑆩𑆳𑆩𑆸𑆠𑆥𑇀𑆫𑆢𑆳𑆠𑆳  𑇆𑇑/𑇕𑇆

भैरवः स्वरव्यञ्जनमध्यगो‘ न्तर्बहीरूपमातृमेयद्वयं स्वयम्
तयोरन्तर्लीनरूपं स्वात्मसंविदेव। तस्योद्यमो’ हंविमर्शसंविद्गोचरे
तदुदयः शुद्धाहंभावरूपावेशभावेन सहसा सः सदसद्वर्जितो’ पि विश्वधारी
सदा । तस्य शक्तिः भैरवी व्यापिका याभिन्नत्वरुपिण्यक्रमा । तत्प्रसादात्स
स्वात्मनः स्वात्मानं प्रसरति तच्चोदनात्स्वानन्तसंविदर्चके
योगिन्यक्रमसंवित्स्वरूपी । एषा संविन्न क्रमेणानुभूयते ध्यानादिना
तद्व्यापकत्वात्ततो भैरवः संविद उन्मज्जनयोगत एवाभिज्ञातो भेदनाशाय
यथाविधि । सहसेतीह तदक्रमताप्रत्यभिज्ञा नाम यतो भैरवो न व्रजेन्न
लयेत स सदोदितः स्वात्मभावेन केवलम् । तस्य प्रत्यभिज्ञा ततः सहसैव
न क्रमात्तु क्रमत्वं कृत्रिमम् । किमर्थं तस्मै भैरवशब्दः प्रयुक्त
इतिचेद्भगवान्भीमः संसारिणे यतः स संशयात्मसंसाररूपलोकयात्रां
पुर्यष्टकसंरुद्धभावात्मानं पशुभावं नाशयति । अपरिमितयोगिनामपि
भैरवशब्दः भरणरवणवमनशब्दानां प्रतिह्रासः । भैरवे भकारो
भरणं स्थितिश्च रकारो रवणं संहारश्च वकारो वमनं सृष्टिः । भैरव
एव यो विश्वं धारयति पशुभावे’ पि तदा स तद्धारयति वा प्रलापयति
स्वात्मनि योगिनां तदैव स तत्सारयति पुनः स्वेन समतायां ज्ञानिनां
तदभिन्नानाम् ।सो’ तः सा परासंविद्यस्यां विश्वसृष्टिस्थितिसंहाराः
संस्थापिताश्चित्पिण्डवत्स एवं च विश्वात्मको विश्वोत्तिर्णो’ व्यापकत्वनाशकः
स्वतन्त्रतापरमामृतप्रदाता  ॥१/५॥

Bhairavaḥ svaravyañjanamadhyago‘ ntarbahīrūpamātṛmeyadvayaṃ svayam tayorantarlīnarūpaṃ svātmasaṃvideva | Tasyodyamo’ haṃvimarśasaṃvidgocare tadudayaḥ śuddhāhaṃbhāvarūpāveśabhāvena sahasā saḥ sadasadvarjito’ pi viśvadhārī sadā | Tasya śaktiḥ bhairavī vyāpikā yābhinnatvarupiṇyakramā | Tatprasādātsa svātmanaḥ svātmānaṃ prasarati taccodanātsvānantasaṃvidarcake yoginyakramasaṃvitsvarūpī | Eṣā saṃvinna krameṇānubhūyate dhyānādinā tadvyāpakatvāttato bhairavaḥ saṃvida unmajjanayogata evābhijñāto bhedanāśāya yathāvidhi | Sahasetīha tadakramatāpratyabhijñā nāma yato bhairavo na vrajenna layeta sa sadoditaḥ svātmabhāvena kevalam | Tasya pratyabhijñā tataḥ sahasaiva na kramāttu kramatvaṃ kṛtrimam | Kimarthaṃ tasmai bhairavaśabdaḥ prayukta iticedbhagavānbhīmaḥ saṃsāriṇe yataḥ sa saṃśayātmasaṃsārarūpalokayātrāṃ puryaṣṭakasaṃruddhabhāvātmānaṃ paśubhāvaṃ nāśayati | Aparimitayogināmapi bhairavaśabdaḥ bharaṇaravaṇavamanaśabdānāṃ pratihrāsaḥ | Bhairave bhakāro bharaṇaṃ sthitiśca rakāro ravaṇaṃ saṃhāraśca vakāro vamanaṃ sṛṣṭiḥ | Bhairava eva yo viśvaṃ dhārayati paśubhāve’ pi tadā sa taddhārayati vā pralāpayati svātmani yogināṃ tadaiva sa tatsārayati punaḥ svena samatāyāṃ jñānināṃ tadabhinnānām |So’ taḥ sā parāsaṃvidyasyāṃ viśvasṛṣṭisthitisaṃhārāḥ saṃsthāpitāścitpiṇḍavatsa evaṃ ca viśvātmako viśvottirṇo’ vyāpakatvanāśakaḥ svatantratāparamāmṛtapradātā  || 1/5 ||

Bhairava (bhairavaḥ) pervades or moves in between svara and vyañjana or vowels --i.e. subject-- and consonants --i.e. object-- (svara-vyañjana-madhya-gaḥ), (as He) Himself (svayam) is the non-difference of mātṛ and meya or subject and object (that are) internal and external (conditions) respectively (antar-bahir-rūpa-mātṛ-meya-dvayam). Being their --i.e. of the concepts of internal and external-- (tayoḥ) inherent nature (antar-līna-rūpam), (He is) merely (eva) the Consciousness of one’s own Self (svātmā-saṃvid). His (tasya) ‘Udyama’ or ‘Elevation’ (udyamaḥ) (takes place) as His ‘rising’ (tad-udayaḥ) on the sphere of Consciousness or Self-awareness (aham-vimarśa-saṃvid-gocare) as a sudden Penetration into the Nature of the Pure I-ness (śuddha-ahaṃ-bhāva-rūpa-āveśa-bhāven…sahasā). He (sahasā) is though (api) devoid of ‘being’ and ‘non-being’ (sad-asad-varjitaḥ), (He) always (sadā) holds the universe (viśva-dhārī). His (tasya) Power (śaktiḥ) is Bhairavī (bhairavī), Who (yā) is All-pervading (vyāpikā) (while) taking the form of ‘non-difference’ (abhinnatva-rupiṇī) without succession (akramā). Due to His Grace (tat-prasādāt), He (saḥ) flows (prasarati) from one’s own Self (svātmanaḥ) to one’s own Self (svātmānam) in (those) yogin-s (yogini) (who) worship their own Infinite Consciousness (sva-ananta-saṃvid-arcake) due to His --i.e. Bhairava’s-- Inspiration (tat-codanāt), as (He) is the Essential Nature of non-sequential Awareness (akrama-saṃvit-svarūpī). Because of Her All-pervading Nature (tat-vyāpakatvāt), this (eṣā) Consciousness (saṃvid) is not (na) experienced (anubhūyate) by means of succession (krameṇa) in the form of mediation, etc. (dhyāna-ādinā); therefore (tataḥ), Bhairava (bhairavaḥ) is known (abhijñātaḥ) only (eva) in conscequence of Unmajjana or Emergence (unmajjana-yogataḥ) of Saṃvid or Self-Awareness (saṃvidaḥ) for the destruction of differences (bheda-nāśāya), according to (His) precepts (yathāvidhi). The (word) ‘sahasā’ or ‘suddenly’ (sahasā…iti) here (iha) stands merely (nāma) for the ‘Recognition of His non-sequential or non-successive Nature’ (tat-akrama-tā-pratyabhijñā), because (yataḥ) Bhairava (bhairavaḥ) does not (na) advance (to anywhere, and He) (vrajet) does not (na) dissolve (into anywhere) (layeta). He (saḥ) simply (kevalam) exists perpetually (sadā-uditaḥ) as one’s own Self (svātmā-bhāvena). His (tasya) Recognition (pratyabhijñā) is therefore (tataḥ) can only (eva) be ‘sudden’ (sahasā) (and) not (na) successive (kramāt), because (tu) ‘succession’ (kramatvam) is created (kṛtrimam). If there is a doubt (iti…cet) (regarding) why (kimartham) the word ‘Bhairava’ (bhairava-śabdaḥ) is used (prayuktaḥ) for Him (tasmai), (the answer is the following:) The saṃsārin or transmigratory being (saṃsāriṇe) is afraid (bhīmaḥ) of the Lord (bhagavān) because (yataḥ) He (saḥ) destroys (nāśayati) ‘paśubhāva’ or ‘limited existence’ (paśu-bhāvam) (that is) characterized by that condition in which one is ruined by one’s own subtle body or puryaṣṭaka (puryaṣṭaka-saṃruddha-bhāva-ātmānam), (which) constitutes worldly existence that forms saṃsāra, of which nature is ‘doubt’ (saṃśaya-ātmā-saṃsāra-rūpa-lokayātrām). Though (api) for unlimited yogin-s (aparimita-yoginām) the word ‘Bhairava’ (bhairava-śabdaḥ) is the abbreviation (pratihrāsaḥ) for ‘bharaṇa, ravaṇa and vamana’ (bharaṇa-ravaṇa-vamana-śabdānām). (This way,) in the word ‘Bhairava’ (bhairave), the syllable ‘bha’ (bha-kāraḥ) (stands for) ‘bharaṇa’ (bharaṇam) or ‘maintenance’ (sthitiḥ), the syllable ‘ra’ (rakāraḥ) (stands) for ‘ravaṇa’ --lit. roaring-- (ravaṇam) or ‘withdrawal’ (saṃhāraḥ), and (ca…ca) the syllable ‘va’ (vakāraḥ) (stands) for ‘vamana’ (vamanam) or ‘manifestation’ (sṛṣṭiḥ). Therefore (tathā), (He is) Bhairava (bhairavaḥ…eva) Who (yaḥ) maintains (dhārayati) the universe (viśvam) even (api) (in the case of) limited beings (paśu-bhāve), then (tadā) He (saḥ) withdraws (hārayati) or (vā) dissolves (pralāpayati) it (tat) for yogin-s (yoginām) to their own Self (svātmani), and finally (tadā…eva) He (saḥ) sets it in motion (tat…sārayati) again (punaḥ) in Oneness (samatāyām) with Himself (svena) in the case of Jñānī-s (jñāninām) (Who) are not different from Him (tat-abhinnānām). Hence (ataḥ), He (saḥ) is That (sā) Supreme Consciousness (parā-saṃvid), in Whom (yasyām) the Manifestation, Maintenance and Dissolution of the universe (viśva-sṛṣṭi-sthiti-saṃhārāḥ) are standing together (saṃsthāpitāḥ) as One Mass of Consciousness (cit-piṇḍa-vat). This way (evam…ca), He (saḥ) is immanent in the universe (viśva-ātmakaḥ), (but He also) transcends the universe (viśva-uttirṇaḥ) by being the ‘Destroyer of that condition which is not all-pervading’ --i.e. limited condition-- (avyāpakatva-nāśakaḥ), (and thus He becomes) the Bestower of the Supreme Nectar of Freedom (svatantratā-parama-amṛta-pradātā).  || 1/5 ||

𑆯𑆑𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆱𑆤𑇀𑆣𑆳𑆤𑆼 𑆮𑆴𑆯𑇀𑆮𑆱𑆁𑆲𑆳𑆫𑆂 𑇆𑇑/𑇖𑇆

शक्तिचक्रसन्धाने विश्वसंहारः ॥१/६॥

Śakticakrasandhāne viśvasaṃhāraḥ || 1/6 ||

The dissolution of the universe (into its oneness with its Source takes place) (viśva-saṁhāraḥ) through the union of (all) the Wheels of Śakti (śakti-cakra-sandhāne) || 1/6 ||

𑆪𑆡𑆾𑆑𑇀𑆠𑆾 𑆮𑆴𑆯𑇀𑆮𑆳𑆤𑆶𑆨𑆮𑆾 𑆨𑆴𑆤𑇀𑆤𑆠𑇀𑆮𑆥𑇀𑆫𑆡𑆳𑆠𑇀𑆩𑆑𑆯𑇀𑆖 𑆠𑆤𑇀𑆤𑆽𑆮 𑆑𑆴𑆚𑇀𑆖𑆴𑆠𑇀𑆑𑆸𑆠𑆁
𑆨𑆽𑆫𑆮𑆧𑆲𑆴𑆂𑆱𑇀𑆡𑆩𑇀 𑇅 𑆠𑆢𑇀𑆪𑆠𑇀𑆥𑆶𑆩𑆳𑆁𑆱𑆾 𑆮𑆴𑆯𑇀𑆮𑆁 𑆧𑆾𑆣𑆤𑇀𑆠𑆴 𑆱𑇀𑆮𑆥𑆫𑆨𑆳𑆮𑆑𑇀𑆰𑆾𑆨𑆫𑆷𑆥𑆩𑇀𑇅
𑆍𑆠𑆠𑇀𑆱𑆠𑇀𑆪𑆁 𑆥𑆶𑆁𑆱𑆳𑆁 𑆱𑇀𑆡𑆷𑆬𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆢𑆼𑆲𑆱𑆩𑆠𑆳 𑆠𑆡𑆳 𑆮𑆴𑆯𑇀𑆮𑆁 𑆨𑆽𑆫𑆮𑆩𑆪𑆁
𑆠𑆠𑇀𑆥𑆫𑆩𑆑𑆶𑆬𑆁 𑆑𑇀𑆰𑆾𑆨𑆠𑇀𑆮𑆼’ 𑆥𑆴 𑆱𑆢𑆳 𑇅 𑆪𑆢𑆽𑆰𑆳 𑆱𑆠𑇀𑆪𑆠𑆳 𑆨𑆽𑆫𑆮𑆱𑆁𑆮𑆴𑆢𑆶𑆤𑇀𑆩𑆘𑇀𑆘𑆤𑆠𑆂
𑆱𑇀𑆥𑆰𑇀𑆛𑆵𑆑𑆸𑆠𑆳 𑆠𑆢𑆳 𑆪𑆾𑆓𑆴𑆤𑆂 𑆯𑆑𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆱𑆤𑇀𑆣𑆳𑆤𑆼 𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆨𑆽𑆫𑆮𑆱𑆩𑆠𑆪𑆳
𑆑𑇀𑆰𑆾𑆨𑆳𑆠𑇀𑆩𑆑𑆮𑆴𑆯𑇀𑆮𑆱𑆁𑆲𑆳𑆫𑆾 𑆨𑆮𑆼𑆠𑇀 𑇅 𑆥𑆫𑆠𑆾 𑆮𑆴𑆯𑇀𑆮𑆁 𑆯𑆑𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆳𑆟𑆳𑆁 𑆨𑆴𑆤𑇀𑆤𑆠𑇀𑆮𑆫𑆷𑆥𑆩𑆼𑆮 𑇅
𑆠𑆳𑆱𑆳𑆁 𑆱𑆤𑇀𑆣𑆳𑆤𑆼 𑆤 𑆮𑆴𑆯𑇀𑆮𑆁 𑆨𑆮𑆠𑇀𑆪𑆠𑆱𑇀𑆠𑆠𑇀𑆱𑆫𑇀𑆮𑆳𑆠𑇀𑆩𑆨𑆽𑆫𑆮𑆩𑆳𑆠𑇀𑆫𑆳𑆢𑆴𑆱𑆁𑆮𑆴𑆢𑆂
𑆥𑇀𑆫𑆥𑆚𑇀𑆖𑆩𑆨𑆼𑆢𑆩𑇀 𑇅𑆅𑆢𑆳𑆤𑆵𑆁 𑆖𑆑𑇀𑆫𑆳𑆟𑆴 𑆯𑆑𑇀𑆠𑆼𑆂 𑆒𑆼𑆖𑆫𑆵 𑆧𑆾𑆣𑆫𑆷𑆥𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆓𑆳
𑆢𑆴𑆑𑇀𑆖𑆫𑇀𑆪𑆤𑇀𑆠𑆂𑆑𑆫𑆟𑆓𑆳 𑆓𑆾𑆖𑆫𑆵 𑆖 𑆧𑆲𑆴𑆰𑇀𑆑𑆫𑆟𑆓𑆳 𑆨𑆷𑆖𑆫𑆵 𑆠𑆶 𑆥𑇀𑆫𑆩𑆼𑆪𑆓𑆾𑆖𑆫𑆼 𑆖𑆫𑆠𑆵𑆲 𑇅
𑆠𑆳𑆱𑆳𑆁 𑆖𑆫𑆟𑆁 𑆠𑆶 𑆥𑇀𑆫𑆱𑆫𑆟𑆩𑇀 𑆠𑆠𑇀𑆠𑇀𑆮𑆮𑆫𑇀𑆓𑆱𑆫𑇀𑆘𑆤𑆼𑆤
𑆩𑆟𑇀𑆝𑆬𑆮𑆢𑇀𑆨𑆽𑆫𑆮𑆩𑆪𑆳𑆖𑆬𑆠𑆠𑇀𑆠𑇀𑆮𑆥𑆫𑆴𑆮𑆼𑆰𑇀𑆛𑆤𑆩𑇀 𑇅 𑆯𑆑𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆳𑆟𑆴 𑆠𑆡𑆳 𑆥𑆫𑆴𑆠𑆾
𑆨𑇀𑆫𑆩𑆤𑇀𑆠𑆴 𑆮𑆳 𑆱𑇀𑆥𑆤𑇀𑆢𑆤𑇀𑆠𑆴 𑆪𑆢𑆽𑆮 𑆠𑆳𑆱𑆳𑆁 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆫𑆷𑆥𑆑𑆼𑆤𑇀𑆢𑇀𑆫𑆁 𑆓𑆷𑆞𑆁 𑆬𑆵𑆬𑆪𑆳 𑆠𑆢𑆳 𑆠𑆳
𑆃𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆫𑆷𑆥𑆥𑆵𑆜𑆁 𑆮𑆴𑆤𑆳 𑆨𑇀𑆫𑆩𑆤𑇀𑆠𑆴 𑆑𑇀𑆰𑆾𑆨𑆳𑆠𑇀𑆩𑆱𑆁𑆱𑆳𑆫𑆫𑆷𑆥𑆼𑆟 𑇅 𑆃𑆠𑆂
𑆑𑇀𑆰𑆾𑆨𑆯𑇀𑆖𑆑𑇀𑆫𑆑𑆼𑆤𑇀𑆢𑇀𑆫𑆳𑆤𑇀𑆮𑆼𑆰𑆟𑆳𑆠𑇀𑆩𑆑𑆱𑇀𑆠𑆶 𑆨𑆽𑆫𑆮𑆾𑆤𑇀𑆩𑆘𑇀𑆘𑆤𑆳𑆠𑇀𑆠𑆢𑆼𑆑𑆼𑆖𑇀𑆗𑆳𑆪𑆳𑆂 𑆑𑆼𑆤𑇀𑆢𑇀𑆫𑆁 𑆪𑆾𑆓𑆵
𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆾 𑆨𑆮𑆼𑆠𑇀 𑇅 𑆪𑆡𑆳 𑆮𑆴𑆯𑇀𑆮𑆁 𑆠𑆶 𑆠𑆤𑇀𑆩𑆪𑆁 𑆠𑆡𑆳 𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆾𑆤𑇀𑆩𑆘𑇀𑆘𑆤𑆠𑆂
𑆯𑆑𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆱𑆤𑇀𑆣𑆳𑆤𑆁 𑆱𑇀𑆦𑆶𑆛𑆁 𑆱𑇀𑆮𑆨𑆳𑆮𑆠 𑆍𑆠𑆖𑇀𑆖 𑆮𑆴𑆯𑇀𑆮𑆱𑆁𑆲𑆳𑆫𑆾 𑆪𑆂 𑆱𑆫𑇀𑆮𑆱𑆲𑆘𑆨𑆳𑆮
𑆍𑆮 𑆤𑆽𑆮 𑆖 𑆑𑆯𑇀𑆖𑆴𑆤𑇀𑆤𑆮𑆂 𑆑𑆸𑆠𑇀𑆫𑆴𑆩𑆂 𑇅 𑆍𑆮𑆁 𑆖
𑆮𑆴𑆯𑇀𑆮𑆥𑆠𑆼𑆫𑇀𑆮𑇀𑆪𑆳𑆥𑆴𑆑𑆳𑆱𑆁𑆮𑆴𑆘𑇀𑆘𑆪𑆼𑆢𑆵𑆠𑇀𑆪𑆫𑇀𑆡𑆂  𑇆𑇑/𑇖𑇆

यथोक्तो विश्वानुभवो भिन्नत्वप्रथात्मकश्च तन्नैव किञ्चित्कृतं
भैरवबहिःस्थम् । तद्यत्पुमांसो विश्वं बोधन्ति स्वपरभावक्षोभरूपम्।
एतत्सत्यं पुंसां स्थूलसूक्ष्मदेहसमता तथा विश्वं भैरवमयं
तत्परमकुलं क्षोभत्वे’ पि सदा । यदैषा सत्यता भैरवसंविदुन्मज्जनतः
स्पष्टीकृता तदा योगिनः शक्तिचक्रसन्धाने चक्रेश्वरभैरवसमतया
क्षोभात्मकविश्वसंहारो भवेत् । परतो विश्वं शक्तिचक्राणां भिन्नत्वरूपमेव ।
तासां सन्धाने न विश्वं भवत्यतस्तत्सर्वात्मभैरवमात्रादिसंविदः
प्रपञ्चमभेदम् ।इदानीं चक्राणि शक्तेः खेचरी बोधरूपप्रमातृगा
दिक्चर्यन्तःकरणगा गोचरी च बहिष्करणगा भूचरी तु प्रमेयगोचरे चरतीह ।
तासां चरणं तु प्रसरणम् तत्त्ववर्गसर्जनेन
मण्डलवद्भैरवमयाचलतत्त्वपरिवेष्टनम् । शक्तिचक्राणि तथा परितो
भ्रमन्ति वा स्पन्दन्ति यदैव तासां स्वात्मरूपकेन्द्रं गूढं लीलया तदा ता
अहंविमर्शरूपपीठं विना भ्रमन्ति क्षोभात्मसंसाररूपेण । अतः
क्षोभश्चक्रकेन्द्रान्वेषणात्मकस्तु भैरवोन्मज्जनात्तदेकेच्छायाः केन्द्रं योगी
चक्रेश्वरो भवेत् । यथा विश्वं तु तन्मयं तथा चक्रेश्वरोन्मज्जनतः
शक्तिचक्रसन्धानं स्फुटं स्वभावत एतच्च विश्वसंहारो यः सर्वसहजभाव
एव नैव च कश्चिन्नवः कृत्रिमः । एवं च
विश्वपतेर्व्यापिकासंविज्जयेदीत्यर्थः  ॥१/६॥

Yathokto viśvānubhavo bhinnatvaprathātmakaśca tannaiva kiñcitkṛtaṃ bhairavabahiḥstham | Tadyatpumāṃso viśvaṃ bodhanti svaparabhāvakṣobharūpam | Etatsatyaṃ puṃsāṃ sthūlasūkṣmadehasamatā tathā viśvaṃ bhairavamayaṃ tatparamakulaṃ kṣobhatve’ pi sadā | Yadaiṣā satyatā bhairavasaṃvidunmajjanataḥ spaṣṭīkṛtā tadā yoginaḥ śakticakrasandhāne cakreśvarabhairavasamatayā kṣobhātmakaviśvasaṃhāro bhavet | Parato viśvaṃ śakticakrāṇāṃ bhinnatvarūpameva | Tāsāṃ sandhāne na viśvaṃ bhavatyatastatsarvātmabhairavamātrādisaṃvidaḥ prapañcamabhedam |Idānīṃ cakrāṇi śakteḥ khecarī bodharūpapramātṛgā dikcaryantaḥkaraṇagā gocarī ca bahiṣkaraṇagā bhūcarī tu prameyagocare caratīha | Tāsāṃ caraṇaṃ tu prasaraṇam tattvavargasarjanena maṇḍalavadbhairavamayācalatattvapariveṣṭanam | Śakticakrāṇi tathā parito bhramanti vā spandanti yadaiva tāsāṃ svātmarūpakendraṃ gūḍhaṃ līlayā tadā tā ahaṃvimarśarūpapīṭhaṃ vinā bhramanti kṣobhātmasaṃsārarūpeṇa | Ataḥ kṣobhaścakrakendrānveṣaṇātmakastu bhairavonmajjanāttadekecchāyāḥ kendraṃ yogī cakreśvaro bhavet | Yathā viśvaṃ tu tanmayaṃ tathā cakreśvaronmajjanataḥ śakticakrasandhānaṃ sphuṭaṃ svabhāvata etacca viśvasaṃhāro yaḥ sarvasahajabhāva eva naiva ca kaścinnavaḥ kṛtrimaḥ | Evaṃ ca viśvapatervyāpikāsaṃvijjayedītyarthaḥ  || 1/6 ||

Just as it has been said (yathā-uktaḥ), the experience of the universe (viśva-anubhavaḥ) is characterized by the perception of difference (bhinnatva-prathā-ātmakaḥ), and (ca) it is (tat) not at all (na…eva) something (kiñcit) (that is) created (kṛtam) outside Bhairava (bhairava-bahiḥ-stham). That (tat) which (yat) the limited beings (pumāṃsaḥ) consider (bodhanti) as the universe (viśvam) is the appearance of confusion in the form of the existence of ‘oneself’ and ‘another’ (sva-para-bhāva-kṣobha-rūpam). This (etat) is nothing but (satyam) the limited beings’ (puṃsām) identity with subtle and gross bodies (puṃsām…sthūla-sūkṣma-deha-samatā); thus (tathā), the universe (viśvam) is always (sadā) made of Bhairava (bhairava-mayam) as (it is) His Supreme Body (tat-parama-kulam) even (api) when there is confusion (because of His own Play) (kṣobhatve).

When (yadā) this (eṣā) Truth (satyatā) is clearly revealed (spaṣṭī-kṛtā) due to the Emergence of the (Consciousness) of Bhairava (bhairava-saṃvid-unmajjanataḥ), then (tadā), by means of Identification with Bhairava (Who is) the Lord of all the Wheels (cakreśvara-bhairava-samatayā), the Dissolution of the universe which is characterized by confusion (kṣobha-ātmaka-viśva-saṃhāraḥ) takes place (bhavet) for yogī-s (yoginaḥ) in the Union of all the Wheels (śakti-cakra-sandhāne). In other words (parataḥ), the universe (viśvam) is merely (eva) the appearance of the difference (bhinnatva-rūpam) of the Wheels of Śakti (śakti-cakrāṇām). In their (tāsām) Union (sandhāne), no (na) universe (viśvam) exists (bhavati), as (ataḥ) it is (tat) the non-dualistic (abhedam) Expansion (prapañcam) of the Self-awareness of Bhairava Who is everyone’s Self, (and Whose Self-awareness expands) in the form of subject, etc. --i.e. subject, cognition and object-- (sarva-ātmā-bhairava-mātṛ-ādi-saṃvidaḥ).

Now (idānīm), the Wheels (cakrāṇi) of Śakti (śakteḥ) here are (iha): Khecarī (that) (khecarī) pervades the awakened condition of the subject or perceiver (bodha-rūpa-pramātṛ-gā); Dikcarī (dikcarī) (that) pervades the (three) internal senses (antaḥkaraṇa-gā), Gocarī (gocarī) (that) pervades the external senses (and these two constitute perception) (bahiṣkaraṇa-gā), and (ca) Bhūcarī (bhūcarī…tu) moves (carati) on the sphere of objects or the perceived (prameya-gocare). Their (tāsām) ‘caraṇam’ or ‘moving’ (caraṇam…tu) (in these phases) is expansion (prasaraṇam) by creating the groups of tattva-s or principles (tattva-varga-sarjanena) like a surrounding around the Immovable Reality (That is) Bhairava Himself (bhairava-maya-acala-tattva-pariveṣṭanam…maṇḍala-vat). Therefore (tathā), the Wheels of Śakti (śakti-cakrāṇi) rotate or vibrate (this way) (paritaḥ…bhramanti…vā…spandanti); though when (yadā…eva) their (tāsām) Center or Axis -that is one’s own Self- (svātmā-rūpa-kendram) is concealed (gūḍham) playfully (līlayā), then (tadā) without (vinā) a place to settle in the form of Self-awareness --i.e. without Bhairava-- (aham-vimarśa-rūpa-pīṭham), they (tāḥ) wander --i.e. move around-- (bhramanti) in the form of saṃsāra or transmigratory existence characterized by confusion (kṣobha-ātmā-saṃsāra-rūpeṇa). So (ataḥ), confusion (kṣobhaḥ) is merely the ‘activity of searcing for the Center of all the Wheels’ (cakra-kendra-anveṣaṇa-ātmakaḥ), and (tu) due to the Emergence of Bhairava (bhairava-unmajjanāt) out of His mere Will (tat-eka-icchāyāḥ), the yogin (yogī) becomes (bhavet) the Center (kendram) as Cakreśvara, the Lord of the Wheels (cakreśvaraḥ). Just as (yathā…tathā) the universe (viśvam…tu) is made of Him (tat-mayam), in the Emergence of Bhairava (cakreśvara-unmajjanataḥ), Union of all the Wheels (śakti-cakra-sandhānam) is shining clearly (sphuṭam) (and) naturally (svabhāvataḥ), and (ca) this (etat) is the ‘Dissolution of the universe’ (viśva-saṃhāraḥ), which is (yaḥ) merely (eva) the Innate Condition of everyone (sarva-sahaja-bhāvaḥ) and (ca) not at all (na…eva) something (kaścid) (that is) newly (navaḥ) created (kṛtrimaḥ). This way (evam…ca), the All-pervading Consciousness (vyāpikā-saṃvid) of the Lord of the universe (viśva-pateḥ) prevails (jayet). This is the meaning (of this sūtra) (iti…arthaḥ).  || 1/6 ||

𑆘𑆳𑆓𑇀𑆫𑆠𑇀𑆱𑇀𑆮𑆥𑇀𑆤𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑆨𑆼𑆢𑆼 𑆠𑆶𑆫𑇀𑆪𑆳𑆨𑆾𑆓𑆱𑆩𑇀𑆨𑆮𑆂 𑇆𑇑/𑇗𑇆

जाग्रत्स्वप्नसुषुप्तभेदे तुर्याभोगसम्भवः ॥१/७॥

Jāgratsvapnasuṣuptabhede turyābhogasambhavaḥ || 1/7 ||

(Then,) the production of the enjoyment of Turya (shines) (turya-ābhoga-sambhavaḥ) in the different states of wakefulness, dreaming and deep-sleep (jāgrat-svapna-suṣupta-bhede) || 1/7 ||

𑆮𑆴𑆯𑇀𑆮𑆩𑆼𑆮 𑆘𑆳𑆓𑇀𑆫𑆠𑇀𑆱𑇀𑆮𑆥𑇀𑆤𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑆴𑆨𑆼𑆢𑆩𑆪𑆁 𑆖 𑆠𑆠𑇀𑆱𑆁𑆲𑆳𑆫𑆳𑆠𑇀𑆠𑆳𑆱𑇀𑆠𑆶𑆫𑇀𑆪𑆼 𑆱𑆁𑆪𑆶𑆑𑇀𑆠𑆳𑆂 𑇅
𑆠𑆶𑆫𑇀𑆪𑆩𑆴𑆲 𑆖𑆠𑆶𑆫𑇀𑆡𑆩𑆶𑆥𑆖𑆳𑆫𑆠𑆾 𑆪𑆠𑆱𑇀𑆠𑆢𑇀𑆨𑆽𑆫𑆮𑆤𑆳𑆡𑆱𑇀𑆪 𑆱𑆩𑆶𑆠𑇀𑆡𑆴𑆠𑆱𑆁𑆮𑆴𑆢𑆼𑆮 𑆪𑆱𑇀𑆪𑆳𑆁
𑆘𑆳𑆓𑇀𑆫𑆢𑆳𑆢𑆴𑆠𑇀𑆫𑆪𑆁 𑆥𑇀𑆫𑆱𑆷𑆪𑆠𑆼 𑇅 𑆠𑆢𑆳𑆨𑆾𑆓𑆾 𑆘𑆳𑆓𑇀𑆫𑆢𑆳𑆢𑆴𑆨𑆼𑆢𑆼 𑆪𑆾𑆓𑆴𑆤𑆂 𑆱𑆢𑆾𑆢𑆴𑆠𑆳𑆪𑆳𑆂 𑆱𑆁𑆮𑆴𑆢𑆾
𑆤𑆴𑆠𑇀𑆪𑆧𑆾𑆣𑆾 𑆮𑆴𑆨𑆳𑆠𑆴 𑇅

𑆱𑆳𑆤𑆤𑇀𑆢𑆁 𑆠𑆶𑆫𑇀𑆪𑆫𑆷𑆥𑆁 𑆪𑆾𑆓𑆵 𑆱𑆁𑆮𑆴𑆢𑇀𑆫𑆷𑆥𑆩𑆣𑇀𑆪𑆣𑆳𑆩𑆮𑆴𑆑𑆳𑆱𑆵 𑆨𑆘𑆠𑆼 𑆱𑇀𑆮𑆥𑇀𑆤𑆼 𑆘𑆳𑆓𑇀𑆫𑆠𑆴 𑆖
𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑆳𑆮𑆥𑆴 𑇅 𑆍𑆮𑆁 𑆱𑆶𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆨𑆳𑆮𑆾 𑆨𑆮𑆠𑆴 𑇅 𑆪𑆾𑆓𑆵 𑆯𑆑𑇀𑆠𑆱𑇀𑆠𑆶𑆫𑇀𑆪𑆁 𑆮𑆴𑆯𑇀𑆮𑆳𑆠𑇀𑆩𑆑𑆁
𑆨𑆑𑇀𑆠𑆶𑆁 𑆪𑆠𑆂 𑆱 𑆨𑆽𑆫𑆮𑆯𑆶𑆢𑇀𑆣𑆱𑆁𑆮𑆴𑆢𑆨𑆴𑆘𑇀𑆚𑆳𑆠𑆥𑆷𑆫𑇀𑆮𑆑𑆂 𑇅 𑆱 𑆥𑆷𑆫𑇀𑆮𑆁
𑆣𑆳𑆫𑆟𑆳𑆣𑇀𑆪𑆳𑆤𑆳𑆢𑇀𑆪𑆳𑆯𑇀𑆫𑆴𑆠𑆾𑇁 𑆨𑆮𑆖𑇀𑆖 𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆨𑆳𑆮𑆓𑆂 𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑇀𑆪𑆳𑆩𑆼𑆮
𑆱𑆩𑆳𑆣𑆴𑆨𑆘𑆑𑆂 𑇅  𑇆𑇑/𑇗𑇆

विश्वमेव जाग्रत्स्वप्नसुषुप्तिभेदमयं च तत्संहारात्तास्तुर्ये संयुक्ताः ।
तुर्यमिह चतुर्थमुपचारतो यतस्तद्भैरवनाथस्य समुत्थितसंविदेव यस्यां
जाग्रदादित्रयं प्रसूयते । तदाभोगो जाग्रदादिभेदे योगिनः सदोदितायाः संविदो
नित्यबोधो विभाति ।

सानन्दं तुर्यरूपं योगी संविद्रूपमध्यधामविकासी भजते स्वप्ने जाग्रति च
सुषुप्तावपि । एवं सुप्रबुद्धभावो भवति । योगी शक्तस्तुर्यं विश्वात्मकं
भक्तुं यतः स भैरवशुद्धसंविदभिज्ञातपूर्वकः । स पूर्वं
धारणाध्यानाद्याश्रितोऽ भवच्च प्रबुद्धभावगः सुषुप्त्यामेव
समाधिभजकः ।  ॥१/७॥

Viśvameva jāgratsvapnasuṣuptibhedamayaṃ ca tatsaṃhārāttāsturye saṃyuktāḥ | Turyamiha caturthamupacārato yatastadbhairavanāthasya samutthitasaṃvideva yasyāṃ jāgradāditrayaṃ prasūyate | Tadābhogo jāgradādibhede yoginaḥ sadoditāyāḥ saṃvido nityabodho vibhāti |

Sānandaṃ turyarūpaṃ yogī saṃvidrūpamadhyadhāmavikāsī bhajate svapne jāgrati ca suṣuptāvapi | Evaṃ suprabuddhabhāvo bhavati | Yogī śaktasturyaṃ viśvātmakaṃ bhaktuṃ yataḥ sa bhairavaśuddhasaṃvidabhijñātapūrvakaḥ | Sa pūrvaṃ dhāraṇādhyānādyāśrito' bhavacca prabuddhabhāvagaḥ suṣuptyāmeva samādhibhajakaḥ |  || 1/7 ||

Only (eva) (that which) consists of wakefulness, dreaming and deep-sleep (jāgrat-svapna-suṣupti-bheda-mayam) is the universe (viśvam), and (ca) due to its dissolution --i.e. like it has been explained under the 6th sūtra-- (tat-saṃhārāt), those --i.e. wakefulness, dreaming and deep-sleep-- (tāḥ) are united (saṃyuktāḥ) in Turya, the Fourth (turye). Here (iha), Turya (turyam) is figuratively called (upacārataḥ) the ‘fourth’ (caturtham), because (yataḥ) It (tat) is merely (eva) the Arisen --i.e. as Udyama-- Consciousness (samutthita-saṃvid) of Lord Bhairava (bhairava-nāthasya), in which (yasyām) the triad of (states like) jāgrat or wakefulness, etc. (jāgrat-ādi-trayam) rises (prasūyate). Its Enjoyment --i.e. the Enjoyment of Turya-- (tat-ābhogaḥ) shines (vibhāti) for yogī-s (yoginaḥ) during the dualistic (appearance) of jāgrat, etc. (jāgrat-ādi-bhede) as Continuous Awareness (nitya-bodhaḥ) of Perpetual (sadā-uditāyāḥ) Consciousness (saṃvidaḥ). Yogī-s (yogī), (who) are Full of the Blooming or Expansion of the Middle State of the Nature of Consciousness --i.e. as the Pure and Constant Perceiver of everything that is one’s own Essential Nature-- (saṃvid-rūpa-madhya-dhāma-vikāsī) enjoy (bhajate) the Blissful (sānandam) Nature of Turya (turya-rūpam) in dreaming (svapne), wakefulness (jāgrati…ca), but even (api) in suṣupti (suṣuptau). This way (evam), the Suprabuddhabhāvaḥ or the Perfectly Awakened State (supra-buddha-bhāvaḥ) takes place (bhavati). Yogī-s (yogī) are capable of (śaktaḥ) enjoying (bhaktum) Turya (turyam) in its universal form (viśva-ātmakam) because (yataḥ) they (saḥ) previously experienced the Pure Consciousness of Bhairava (bhairava-śuddha-saṃvit-abhijñāta-pūrvakaḥ). (Such yogī-s) previously (pūrvam) were (saḥ…abhavat) dependent on concentration, meditation, etc. (dhāraṇā-dhyāna-ādi-āśritaḥ), and (ca), as (they) pervaded the state of ‘prabuddhabhāvaḥ’ or ‘the partially awakened state’ (prabuddha-bhāva-gaḥ), (they) enjoyed samādhi (samādhi-bhajakaḥ) only (eva) in deep-sleep --i.e. as Pure Consciousness of Subjectivity-- (suṣuptyām).  || 1/7 ||

𑆘𑇀𑆚𑆳𑆤𑆁 𑆘𑆳𑆓𑇀𑆫𑆠𑇀 𑇆𑇑/𑇘𑇆

ज्ञानं जाग्रत् ॥१/८॥

Jñānaṃ jāgrat || 1/8 ||

Sensory perception (jñānam) is wakefulness (jāgrat) || 1/8 ||

𑆘𑇀𑆚𑆳𑆤𑆩𑆴𑆲 𑆘𑆳𑆓𑇀𑆫𑆢𑆮𑆱𑇀𑆡𑆳 𑆥𑇀𑆫𑆡𑆤𑆳𑆠𑇀𑆩𑆑𑆧𑆲𑆴𑆰𑇀𑆑𑆫𑆟𑆳𑆨𑇀𑆪𑆳𑆱 𑆍𑆮 𑇅 𑆠𑆠𑇀𑆫 𑆖𑆫𑆳𑆖𑆫𑆁
𑆱𑇀𑆮𑆨𑆴𑆤𑇀𑆤𑆁 𑆨𑆳𑆠𑆴 𑆥𑇀𑆫𑆩𑆼𑆪𑆬𑆑𑇀𑆰𑆟𑆁 𑆧𑆳𑆲𑇀𑆪𑆠𑆳 𑆑𑇀𑆫𑆴𑆪𑆳𑆯𑆑𑇀𑆠𑇀𑆪𑆳𑆠𑇀𑆩𑆴𑆑𑆳  𑇆𑇑/𑇘𑇆

ज्ञानमिह जाग्रदवस्था प्रथनात्मकबहिष्करणाभ्यास एव । तत्र चराचरं
स्वभिन्नं भाति प्रमेयलक्षणं बाह्यता क्रियाशक्त्यात्मिका  ॥१/८॥

Jñānamiha jāgradavasthā prathanātmakabahiṣkaraṇābhyāsa eva | Tatra carācaraṃ svabhinnaṃ bhāti prameyalakṣaṇaṃ bāhyatā kriyāśaktyātmikā  || 1/8 ||

Here (iha), ‘jñāna’ (jñānam) is ‘the waking condition’ (jāgrat-avasthā), merely (eva) consisting of the repeated activity of the external senses which have the nature of perception (prathana-ātmaka-bahiḥ-karaṇa-abhyāsaḥ). There (tatra), the world --i.e. all the moving and non-moving entities-- (carā-acaram), characterized by Kriyāśakti or the Power of Action (kriyā-śakti-ātmikā), appears (bhāti) as different from oneself (sva-bhinnam), (as it) indicates prameya or objectivity (prameya-lakṣaṇam) (in the form of) externality (that is nothing but difference) (bāhyatā).  || 1/8 ||

𑆱𑇀𑆮𑆥𑇀𑆤𑆾 𑆮𑆴𑆑𑆬𑇀𑆥𑆂 𑇆𑇑/𑇙𑇆

स्वप्नो विकल्पः ॥१/९॥

Svapno vikalpaḥ || 1/9 ||

Thought (vikalpaḥ) is dreaming (svapnaḥ) || 1/9 ||

𑆱𑇀𑆮𑆥𑇀𑆤𑆳𑆮𑆱𑇀𑆡𑆳𑆥𑆴 𑆮𑆴𑆑𑆬𑇀𑆥𑆬𑆑𑇀𑆰𑆟𑆳 𑆘𑇀𑆚𑆳𑆤𑆯𑆑𑇀𑆠𑇀𑆪𑆳𑆠𑇀𑆩𑆴𑆑𑆳𑆤𑇀𑆠𑆫𑆁 𑆱𑆳𑆤𑇀𑆠𑆂𑆑𑆫𑆟𑆳𑆨𑇀𑆪𑆳𑆱 𑆍𑆮 𑇅
𑆱𑇀𑆮𑆥𑇀𑆤 𑆍𑆮𑆁 𑆖 𑆘𑆳𑆓𑇀𑆫𑆢𑆣𑆴𑆰𑇀𑆜𑆳𑆤𑆁 𑆪𑆠𑆂 𑆱𑇀𑆮𑆥𑇀𑆤𑆁 𑆮𑆴𑆤𑆳 𑆘𑆳𑆓𑇀𑆫𑆢𑆮𑆱𑇀𑆡𑆳 𑆤𑆽𑆮
𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆠𑆼 𑆮𑆳 𑆮𑆴𑆑𑆬𑇀𑆥𑆲𑆵𑆤𑆼 𑆤 𑆧𑆳𑆲𑇀𑆪𑆠𑆳𑇅 𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆠𑇀𑆩𑆑𑆾𑇁 𑆤𑇀𑆠𑆫𑇀𑆩𑆶𑆒𑆱𑇀𑆮𑆥𑇀𑆤𑆾’ 𑆠𑆾 𑆪𑆂
𑆥𑇀𑆫𑆩𑆳𑆟𑆬𑆑𑇀𑆰𑆟𑆂  𑇆𑇑/𑇙𑇆

स्वप्नावस्थापि विकल्पलक्षणा ज्ञानशक्त्यात्मिकान्तरं सान्तःकरणाभ्यास एव ।
स्वप्न एवं च जाग्रदधिष्ठानं यतः स्वप्नं विना जाग्रदवस्था नैव
प्रवर्तते वा विकल्पहीने न बाह्यता। विकल्पात्मकोऽ न्तर्मुखस्वप्नो’ तो यः
प्रमाणलक्षणः  ॥१/९॥

Svapnāvasthāpi vikalpalakṣaṇā jñānaśaktyātmikāntaraṃ sāntaḥkaraṇābhyāsa eva | Svapna evaṃ ca jāgradadhiṣṭhānaṃ yataḥ svapnaṃ vinā jāgradavasthā naiva pravartate vā vikalpahīne na bāhyatā | Vikalpātmako' ntarmukhasvapno’ to yaḥ pramāṇalakṣaṇaḥ  || 1/9 ||

Though (api) ‘svapna’ or ‘the dreaming condition’ (svapna-avasthā) indicates ‘thoughts --i.e. thinking--’ (vikalpa-lakṣaṇā), (and it is) characterized by Jñānaśakti or the Power of Knowledge (jñāna-śakti-ātmikā), it is (sā) internal (antaram) (, since) it is merely (eva) the repeated activity of the antaḥkaraṇa or internal senses (antaḥ-karaṇa-abhyāsaḥ). This way (evam…ca), svapna or dreaming condition (svapnaḥ) is the basis of jāgrat or wakefulness (jāgrat-adhiṣṭhānam), since (yataḥ) without (vinā) svapna or thinking (svapnam), the condition of jāgrat (jāgrat-avasthā) does not (na…eva) take place (pravartate) or in other words (vā), in the absence of thinking (vikalpahīne), there is no (na) externality (bāhyatā). Thus (ataḥ), svapna -which is consisting of vikalpa-s- has internal nature (antar-mukha-svapnaḥ…yaḥ…vikalpa-ātmakaḥ) characterized by pramāṇa or cognition (pramāṇa-lakṣaṇaḥ).  || 1/9 ||

𑆃𑆮𑆴𑆮𑆼𑆑𑆾 𑆩𑆳𑆪𑆳𑆱𑆿𑆰𑆶𑆥𑇀𑆠𑆩𑇀 𑇆𑇑/𑇑𑇐𑇆

अविवेको मायासौषुप्तम् ॥१/१०॥

Aviveko māyāsauṣuptam || 1/10 ||

Ignorance or absence of right judgement (about duality) (avivekaḥ) is deep sleep or unconsciousness of Māyā (that is) spiritual illusion (māyā-sauṣuptam) || 1/10 ||

𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑆴𑆫𑇀𑆩𑆳𑆪𑆳𑆠𑇀𑆩𑆴𑆑𑆳 𑆪𑆠𑆂 𑆱𑆳 𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆬𑆑𑇀𑆰𑆟𑆳𑆥𑇀𑆪𑆮𑆴𑆮𑆼𑆑𑆱𑆩𑇀𑆨𑆸𑆠𑆳 𑆩𑆳𑆠𑆸𑆑𑆪𑆳 𑇅 𑆃𑆮𑆴𑆮𑆼𑆑
𑆅𑆲 𑆠𑆠𑇀𑆫 𑆩𑆳𑆠𑇀𑆫𑆤𑆶𑆱𑆁𑆣𑆳𑆤𑆳𑆨𑆳𑆮𑆾 𑆧𑆳𑆲𑇀𑆪𑆳𑆠𑇀𑆩𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆠𑇀𑆮𑆮𑆯𑆠𑆱𑇀𑆠𑆠𑆂 𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑇀𑆪𑆮𑆱𑇀𑆡𑆳
𑆑𑇀𑆰𑆾𑆨𑆳𑆠𑇀𑆩𑆳 𑆖𑆼𑆖𑇀𑆗𑆳𑆯𑆑𑇀𑆠𑆴𑆬𑆑𑇀𑆰𑆟𑆳 𑆱𑆳 𑆱𑇀𑆮𑆥𑇀𑆤𑆳𑆮𑆱𑇀𑆡𑆳𑆣𑆴𑆰𑇀𑆜𑆳𑆤𑆁 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆾𑇁 𑆧𑆾𑆣 𑆍𑆮 𑇅
𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑆴𑆓𑆶𑆥𑇀𑆠𑆳𑆩𑆳𑆪𑆳𑆮𑆯𑆳𑆠𑇀𑆑𑆯𑇀𑆖𑆴𑆠𑇀𑆱𑆁𑆱𑆳𑆫𑆵𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼 𑇅 𑆠𑆴𑆱𑇀𑆫𑆾𑇁 𑆮𑆱𑇀𑆡𑆳𑆂
𑆱𑆁𑆪𑆾𑆘𑆴𑆠𑆳𑆱𑇀𑆠𑆶𑆫𑇀𑆪𑆤𑆳𑆩𑆖𑆠𑆶𑆫𑇀𑆡𑆑𑆳𑆪𑆳𑆩𑆳𑆓𑆳𑆩𑆴𑆤𑆴 𑆱𑆷𑆠𑇀𑆫𑆼  𑇆𑇑/𑇑𑇐𑇆

सुषुप्तिर्मायात्मिका यतः सा प्रमातृलक्षणाप्यविवेकसम्भृता मातृकया । अविवेक
इह तत्र मात्रनुसंधानाभावो बाह्यात्मग्राह्यत्ववशतस्ततः सुषुप्त्यवस्था
क्षोभात्मा चेच्छाशक्तिलक्षणा सा स्वप्नावस्थाधिष्ठानं स्वात्मनोऽ बोध एव ।
सुषुप्तिगुप्तामायावशात्कश्चित्संसारीत्युच्यते । तिस्रोऽ वस्थाः
संयोजितास्तुर्यनामचतुर्थकायामागामिनि सूत्रे  ॥१/१०॥

Suṣuptirmāyātmikā yataḥ sā pramātṛlakṣaṇāpyavivekasambhṛtā mātṛkayā | Aviveka iha tatra mātranusaṃdhānābhāvo bāhyātmagrāhyatvavaśatastataḥ suṣuptyavasthā kṣobhātmā cecchāśaktilakṣaṇā sā svapnāvasthādhiṣṭhānaṃ svātmano' bodha eva | Suṣuptiguptāmāyāvaśātkaścitsaṃsārītyucyate | Tisro' vasthāḥ saṃyojitāsturyanāmacaturthakāyāmāgāmini sūtre  || 1/10 ||

‘Suṣupti’ or ‘deep-sleep’ (suṣuptiḥ) is characterized by māyā or illusion (of duality) (māyā-ātmikā), since (yataḥ), though (api) it (sā) indicates pramātṛ or the subject (pramātṛ-lakṣaṇā), (it) is furnished with aviveka or the lack of awareness (of subjectivity) (aviveka-sambhṛtā) because of mātṛkā (mātṛkayā). Here (iha), ‘aviveka’ or the ‘lack of awareness’ (avivekaḥ) (means) that there --i.e. in suṣupti or deep-sleep-- (tatra) investigation of the (reality of) the perceiver or the subject is absent (mātṛ-anusaṃdhāna-abhāvaḥ) due to the influence of ‘objectivity’ or ‘extroversion’ (bāhyatā-ātmā-grāhyatva-vaśataḥ). Therefore (tataḥ), the condition of deep-sleep (suṣupti-avasthā) is consisting of confusion (kṣobha-ātmā) and (ca) it is (sā) characterized by Icchāśakti or the Power of Will (icchā-śakti-lakṣaṇā); (hence,) (being) merely (eva) the ‘non-awareness’ (abodhaḥ) about one’s own Self (svātmanaḥ), (it is) the basis of svapna or dreaming state (that is thinking) (svapna-avasthā-adhiṣṭhānam). Inebriated by the power of māyā (which) is lurking in deep-sleep (suṣupti-guptā-māyā-vaśāt), one (kaścit) is called (iti…ucyate) a saṃsārin or a transmigratory being (saṃsārī). The three (tisraḥ) states --i.e. jāgrat, svapna and suṣupti-- (avasthāḥ) are united (saṃyojitāḥ) in the fourth state called Turya (turya-nāma-caturthakāyām) in the next (āgāmini) sūtra (sūtre).  || 1/10 ||

𑆠𑇀𑆫𑆴𑆠𑆪𑆨𑆾𑆑𑇀𑆠𑆳 𑆮𑆵𑆫𑆼𑆯𑆂 𑇆𑇑/𑇑𑇑𑇆

त्रितयभोक्ता वीरेशः ॥१/११॥

Tritayabhoktā vīreśaḥ || 1/11 ||

The Enjoyer or Experiencer of (these) three states of consciousness (tritaya-bhoktā) is the Lord of (one’s own) senses (vīra-īśaḥ) || 1/11 ||

𑆠𑆶𑆫𑇀𑆪𑆓𑆾 𑆪𑆾𑆓𑆵 𑆘𑆳𑆓𑇀𑆫𑆢𑆳𑆢𑆴𑆫𑆷𑆥𑆠𑇀𑆫𑆴𑆠𑆪𑆨𑆾𑆑𑇀𑆠𑆳 𑇅 𑆮𑆵𑆫𑆼𑆯𑆂 𑆥𑆠𑆴𑆫𑇀𑆪𑆠𑆾 𑆱 𑆪𑆾 𑆤 𑆨𑆶𑆑𑇀𑆠𑆾𑇁
𑆥𑆯𑆶𑆂 𑇅 𑆮𑆵𑆫𑆼𑆯𑆱𑇀𑆪 𑆧𑆬𑆁 𑆤𑆳𑆤𑇀𑆪𑆁 𑆯𑆶𑆢𑇀𑆣𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆠𑆾𑇁 𑆠𑆂 𑆱 𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆫𑆷𑆥𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑆼𑆫𑆥𑆴
𑆨𑆾𑆑𑇀𑆠𑆳 𑆪𑆠𑆾 𑆮𑆵𑆫𑆼𑆯𑆱𑇀𑆪 𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆳𑆠𑇀𑆩𑆤𑆾 𑆖𑆴𑆠𑇀𑆠𑆱𑇀𑆮𑆳𑆩𑆴𑆤𑆾 𑆤 𑆮𑆳𑆱𑆤𑆳𑆫𑆷𑆥𑆩𑆴𑆠𑆩𑆳𑆠𑆸𑆱𑆩𑆠𑆳 𑇅
𑆥𑆫𑆠𑆾 𑆮𑆵𑆫𑆼𑆯𑆱𑇀𑆪 𑆥𑇀𑆫𑆩𑆳𑆠𑆳𑆥𑆴 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆾 𑆤 𑆓𑇀𑆫𑆳𑆲𑆑𑆾 𑆪𑆠𑆂 𑆱
𑆯𑆶𑆢𑇀𑆣𑆓𑇀𑆫𑆳𑆲𑆑𑆱𑇀𑆠𑇀𑆫𑆪𑆑𑆳𑆫𑆑𑆂  𑇆𑇑/𑇑𑇑𑇆

तुर्यगो योगी जाग्रदादिरूपत्रितयभोक्ता । वीरेशः पतिर्यतो स यो न भुक्तोऽ
पशुः । वीरेशस्य बलं नान्यं शुद्धाहंविमर्शतोऽ तः स प्रमातृरूपसुषुप्तेरपि
भोक्ता यतो वीरेशस्य चिदानन्दात्मनो चित्तस्वामिनो न वासनारूपमितमातृसमता ।
परतो वीरेशस्य प्रमातापि ग्राह्यो न ग्राहको यतः स
शुद्धग्राहकस्त्रयकारकः  ॥१/११॥

Turyago yogī jāgradādirūpatritayabhoktā | Vīreśaḥ patiryato sa yo na bhukto' paśuḥ | Vīreśasya balaṃ nānyaṃ śuddhāhaṃvimarśato' taḥ sa pramātṛrūpasuṣupterapi bhoktā yato vīreśasya cidānandātmano cittasvāmino na vāsanārūpamitamātṛsamatā | Parato vīreśasya pramātāpi grāhyo na grāhako yataḥ sa śuddhagrāhakastrayakārakaḥ  || 1/11 ||

The yogī (yogī) (who is) pervading Turya (turya-gaḥ) is the experiencer of the triad of jāgrat, etc. --i.e. jāgrat, svapna and suṣupti-- (jāgrat-ādi-rūpa-tritaya-bhoktā). Vīreśa or the Lord (of one’s) senses --lit. the Lord of the vīra-s or heroes that are enlightened senses-- (vīreśaḥ), Who (yaḥ) is Pati --i.e. the Lord of the paśu-s or limited beings-- (patiḥ) because (yataḥ) He (saḥ) is ‘not enjoyed’ or ‘cannot be experienced’ --i.e. He is not an object-- (saḥ…bhuktaḥ), is (then) not a paśu (who is enjoyed by the senses) (apaśuḥ). The Power (balam) of Vīreśa (vīreśasya) is nothing but (na…anyam) Pure Self-awareness (śuddha-ahaṃ-vimarśataḥ); thus (ataḥ), He is the Experiencer even (api) of suṣupti (that is) the nature of the (limited) subject (pramātṛ-rūpa-suṣupteḥ), since (yataḥ) the Vīreśa --i.e. the realized yogin-- (vīreśasya) (, Who) is characterized by Cit and Ānanda or Consciousness and Bliss (cit-ānanda-ātmanaḥ), is the Owner of his mind (citta-svāminaḥ), (and consequently He) does not (na) identify (Himself) with the limited subject made of vāsanā-s or residual impressions (which form one’s limited identity) (vāsanā-rūpa-mita-mātṛ-samatā). In other words (parataḥ), for the Vīreśa (vīreśasya), even (api) the pramātā or the (limited) subject (pramātā) is an object (grāhyaḥ) (and) not (na) a subject (grāhakaḥ), because (yataḥ) He --i.e. Vīreśa-- (saḥ) is the Supreme Subject (śuddha-grāhakaḥ), the Creator (and the Experiencer or Enjoyer) of (such) triad (of limited subject, cognition and object) (traya-kārakaḥ).  || 1/11 ||

𑆮𑆴𑆱𑇀𑆩𑆪𑆾 𑆪𑆾𑆓𑆨𑆷𑆩𑆴𑆑𑆳𑆂 𑇆𑇑/𑇑𑇒𑇆

विस्मयो योगभूमिकाः ॥१/१२॥

Vismayo yogabhūmikāḥ || 1/12 ||

The stages of union (yoga-bhūmikāḥ) are intoxicated amazements  (vismayaḥ) || 1/12 ||

𑆪𑆾𑆘𑆤𑆱𑇀𑆪 𑆨𑆷𑆩𑆴𑆑𑆳 𑆮𑆴𑆩𑆫𑇀𑆯𑆥𑆢𑆳𑆤𑆴 𑆪𑆳𑆤𑆴 𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆠𑆾 𑆪𑆾𑆓𑆴𑆤𑆂 𑇅
𑆥𑇀𑆫𑆨𑆶𑆥𑇀𑆫𑆱𑆳𑆢𑆠𑆱𑇀𑆠𑆱𑇀𑆩𑆽 𑆥𑆫𑆳𑆤𑆤𑇀𑆢𑆖𑆩𑆠𑇀𑆑𑆳𑆫𑆾 𑆨𑆮𑆼𑆢𑇀𑆪𑆼𑆤
𑆩𑆤𑆾𑆤𑇀𑆩𑆤𑆵𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆥𑆫𑆳𑆩𑆫𑇀𑆯𑆫𑆷𑆥𑆁 𑆱𑆠𑆠𑆁 𑆮𑇀𑆪𑆶𑆠𑇀𑆡𑆳𑆤𑆼𑇁 𑆥𑆴 𑆓𑆬𑆠𑆴 𑇅 𑆮𑆴𑆱𑇀𑆩𑆪𑆾
𑆮𑆽𑆲𑆳𑆨𑆴𑆤𑆮𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆠𑇀𑆩𑆳 𑆱𑆾𑇁 𑆨𑆴𑆘𑇀𑆚𑆳𑆠𑆯𑇀𑆖𑆳𑆤𑆤𑇀𑆠𑆫𑆷𑆥𑆳𑆠𑇀𑆩𑆑𑆂  𑇆𑇑/𑇑𑇒𑇆

योजनस्य भूमिका विमर्शपदानि यानि प्रत्यभिज्ञातो योगिनः ।
प्रभुप्रसादतस्तस्मै परानन्दचमत्कारो भवेद्येन
मनोन्मनीस्वात्मपरामर्शरूपं सततं व्युत्थानेऽ पि गलति । विस्मयो
वैहाभिनवविमर्शात्मा सोऽ भिज्ञातश्चानन्तरूपात्मकः  ॥१/१२॥

Yojanasya bhūmikā vimarśapadāni yāni pratyabhijñāto yoginaḥ | Prabhuprasādatastasmai parānandacamatkāro bhavedyena manonmanīsvātmaparāmarśarūpaṃ satataṃ vyutthāne' pi galati | Vismayo vaihābhinavavimarśātmā so' bhijñātaścānantarūpātmakaḥ  || 1/12 ||

The stages (bhūmikāḥ) of Yoga or Union (yojanasya) are the Stages of Awareness (vimarśa-padāni), which (yāni) (arise) for the yogin (yoginaḥ) by means of Self-recognition (pratyabhijñātaḥ). For him (tasmai), Camatkāra or Amazement (made of) Supreme Bliss (para-ānanda-camat-kāraḥ) takes place (bhavet) due to the Favor of the Lord (prabhu-prasādataḥ), by means of which (yena) the Appearance of the Understanding of one’s own Self beyond mental activity (manonmanī-svātma-parāmarśa-rūpam) is oozing or spreading (galati) perpetually (satatam) even (api) in vyutthāna (vyutthāne). Or to put differently (vā), ‘Vismaya’ or ‘Amazement’ (vismayaḥ) here (iha) is known (abhijñātaḥ) as the (saḥ) Essence of Ever-new Awareness (abhinava-vimarśa-ātmā) and (ca) (It is) characterized by ‘being Endless’ as ‘It is Always there’ (ananta-rūpa-ātmakaḥ).  || 1/12 ||

𑆅𑆖𑇀𑆗𑆳𑆯𑆑𑇀𑆠𑆴𑆫𑆶𑆩𑆳 𑆑𑆶𑆩𑆳𑆫𑆵 𑇆𑇑/𑇑𑇓𑇆

इच्छाशक्तिरुमा कुमारी ॥१/१३॥

Icchāśaktirumā kumārī || 1/13 ||

Umā, the Splendour (of Śiva) (umā), is the Virgin (kumārī),
the Supreme Power of Will (icchā-śaktiḥ (tamā) || 1/13 ||

𑆅𑆖𑇀𑆗𑆳𑆯𑆑𑇀𑆠𑆴𑆂 𑆯𑆴𑆮𑆤𑆳𑆡𑆠𑇀𑆫𑆴𑆯𑆷𑆬𑆩𑆶𑆒𑇀𑆪𑆯𑆷𑆬𑆾 𑆪𑆱𑇀𑆪𑆳 𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪 𑆩𑆳𑆤𑆩𑆼𑆪𑆫𑆷𑆥𑆼 𑆥𑇀𑆫𑆱𑆷𑆪𑆼𑆠𑆼 𑇅
𑆱𑆳 𑆑𑆶𑆩𑆳𑆫𑆵 𑆠𑆫𑆶𑆟𑆵 𑆤 𑆨𑆾𑆓𑇀𑆪𑆳 𑆠𑆶 𑆨𑆾𑆑𑇀𑆠𑆽𑆮 𑆖 𑆪𑆾𑆓𑆵 𑆠𑆪𑆳 𑆱𑆁𑆪𑆶𑆑𑇀𑆠𑆾 𑆢𑆩𑇀𑆥𑆠𑆵𑆮𑆠𑇀𑆱𑆠𑆠𑆁
𑆱𑆫𑇀𑆓𑆲𑆼𑆠𑆶𑆂 𑆱𑆫𑇀𑆓𑆱𑇀𑆡𑆴𑆠𑆿 𑇅 𑆇𑆩𑆳𑆱𑆁𑆘𑇀𑆚𑆳 𑆪𑆠𑆂 𑆱𑆳 𑆠𑆱𑇀𑆪𑆳 𑆤𑆳𑆡𑆱𑇀𑆪 𑆯𑆴𑆮𑆱𑇀𑆪 𑆯𑆳𑆤𑇀𑆠𑆠𑆼𑆘
𑆍𑆮 𑇅 𑆠𑆱𑇀𑆪𑆳𑆁 𑆮𑆴𑆯𑇀𑆮𑆁 𑆯𑆴𑆮𑆤𑆳𑆡𑆱𑆩𑆠𑆳𑆫𑆷𑆥𑆼𑆟 𑆮𑆴𑆨𑆳𑆠𑆴 𑆠𑆢𑆨𑆴𑆤𑇀𑆤𑆠𑇀𑆮𑆪𑆾𑆓𑆠𑆂 𑇅 𑆪𑆾𑆓𑆴𑆤𑆂
𑆱𑇀𑆮𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆮𑆴𑆩𑆫𑇀𑆯 𑆍𑆮𑆁 𑆮𑇀𑆪𑆳𑆥𑆴𑆑𑆼𑆖𑇀𑆗𑆳𑆯𑆑𑇀𑆠𑆴𑆥𑆳𑆬𑆴𑆠𑆂 𑆱𑆢𑆳  𑇆𑇑/𑇑𑇓𑇆

इच्छाशक्तिः शिवनाथत्रिशूलमुख्यशूलो यस्या विश्वस्य मानमेयरूपे प्रसूयेते ।
सा कुमारी तरुणी न भोग्या तु भोक्तैव च योगी तया संयुक्तो दम्पतीवत्सततं
सर्गहेतुः सर्गस्थितौ । उमासंज्ञा यतः सा तस्या नाथस्य शिवस्य शान्ततेज
एव । तस्यां विश्वं शिवनाथसमतारूपेण विभाति तदभिन्नत्वयोगतः । योगिनः
स्वस्वात्मविमर्श एवं व्यापिकेच्छाशक्तिपालितः सदा  ॥१/१३॥

Icchāśaktiḥ śivanāthatriśūlamukhyaśūlo yasyā viśvasya mānameyarūpe prasūyete | Sā kumārī taruṇī na bhogyā tu bhoktaiva ca yogī tayā saṃyukto dampatīvatsatataṃ sargahetuḥ sargasthitau | Umāsaṃjñā yataḥ sā tasyā nāthasya śivasya śāntateja eva | Tasyāṃ viśvaṃ śivanāthasamatārūpeṇa vibhāti tadabhinnatvayogataḥ | Yoginaḥ svasvātmavimarśa evaṃ vyāpikecchāśaktipālitaḥ sadā  || 1/13 ||

Icchāśakti or the Power of Will (icchā-śaktiḥ) is the main spike of the Triśūla or Trident of the Lord (śiva-nātha-triśūla-mukhya-śūlaḥ), from Whom --i.e. by Icchāśakti-- (yasyāḥ) the aspects of the universe (called) ‘māna’ or ‘cognition’ and ‘meya’ or ‘object’ (māna-meya-rūpe…viśvasya) rise (prasūyete). She (sā) is Kumārī or the Virgin (kumārī) Power (taruṇī), (Who is Virgin because She is) not enjoyed (na…bhogyā), but (tu) merely (eva) the Enjoyer (bhoktā), and (ca) being united (saṃyuktaḥ) with Her (tayā), a Yogī (yogī) becomes like (the union) of Husband and Wife (as one Being; and this way, He) (dampatīvat) (remains as) the Source of manifestation (sarga-hetuḥ) constantly (satatam) during the appearance of the universe (sarga-sthitau). She (sā) is technically called ‘Umā’ (umā-saṃjñā) because (yataḥ) by Her (tasyāḥ), only (eva) the Peaceful (and Universal) Splendour (śānta-tejaḥ) of Lord (nāthasya) Śiva (vibrates) (śivasya). (Therefore,) in Her (tasyām), the universe (viśvam) shines (vibhāti) in the form of ‘Identification with Lord Śiva’ (śiva-nātha-samatā-rūpeṇa) in consequence of ‘the fact that it is not different from Him’ (tat-abhinnatva-yogataḥ). This way (evam), Awareness of one’s own True Nature (sva-sva-ātmā-vimarśaḥ) is nourished by the All-pervading Power of Will (vyāpikā-icchā-śakti-pālitaḥ) for (such) a Yogī (yoginaḥ) without any break (sadā).  || 1/13 ||

𑆢𑆸𑆯𑇀𑆪𑆁 𑆯𑆫𑆵𑆫𑆩𑇀 𑇆𑇑/𑇑𑇔𑇆

दृश्यं शरीरम् ॥१/१४॥

Dṛśyaṃ śarīram || 1/14 ||

Perceptible (manifestation) (dṛśyam) becomes (His) body  (śarīram) || 1/14 ||

𑆠𑆢𑆳 𑆱𑇀𑆮𑆼𑆖𑇀𑆗𑆳𑆯𑆑𑇀𑆠𑆴𑆱𑆁𑆪𑆾𑆓𑆳𑆠𑇀𑆱𑇀𑆮𑆠𑆼𑆘𑆱𑆴 𑆮𑆴𑆯𑇀𑆮𑆁 𑆫𑆳𑆘𑆠𑆼 𑆖 𑆢𑆸𑆯𑇀𑆪𑆁 𑆪𑆾𑆓𑆴𑆤
𑆇𑆢𑇀𑆢𑇀𑆪𑆾𑆠𑆴𑆠𑆑𑆫𑆟𑆽𑆂 𑆯𑆫𑆵𑆫𑆁 𑆨𑆮𑆼𑆠𑇀 𑇅 𑆍𑆠𑆢𑇀𑆪𑆠𑆱𑇀𑆠𑆱𑇀𑆩𑆴𑆤𑇀𑆖𑆴𑆢𑇀𑆮𑆴𑆑𑆳𑆱𑆤𑆁
𑆮𑆴𑆩𑆫𑇀𑆯𑆫𑆷𑆥𑆥𑇀𑆫𑆡𑆤𑆁 𑆘𑆳𑆪𑆠𑆼 𑇅 𑆅𑆠𑆴 𑆠𑆱𑇀𑆪 𑆯𑆫𑆵𑆫𑆁 𑆤 𑆑𑆼𑆮𑆬𑆁 𑆱𑇀𑆡𑆷𑆬𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆯𑆫𑆵𑆫𑆼 𑆠𑆶
𑆧𑆲𑆴𑆂𑆱𑇀𑆡𑆢𑆸𑆯𑇀𑆪𑆩𑆥𑆴 𑇅 𑆠𑆡𑆳 𑆥𑆫𑆴𑆩𑆴𑆠𑆪𑆾𑆓𑆵 𑆮𑇀𑆪𑆳𑆥𑆑𑆾𑇁 𑆬𑆁𑆓𑇀𑆫𑆳𑆱𑆪𑆾𑆓𑆠𑆂  𑇆𑇑/𑇑𑇔𑇆

तदा स्वेच्छाशक्तिसंयोगात्स्वतेजसि विश्वं राजते च दृश्यं योगिन
उद्द्योतितकरणैः शरीरं भवेत् । एतद्यतस्तस्मिन्चिद्विकासनं
विमर्शरूपप्रथनं जायते । इति तस्य शरीरं न केवलं स्थूलसूक्ष्मशरीरे तु
बहिःस्थदृश्यमपि । तथा परिमितयोगी व्यापकोऽ लंग्रासयोगतः  ॥१/१४॥

Tadā svecchāśaktisaṃyogātsvatejasi viśvaṃ rājate ca dṛśyaṃ yogina uddyotitakaraṇaiḥ śarīraṃ bhavet | Etadyatastasmincidvikāsanaṃ vimarśarūpaprathanaṃ jāyate | Iti tasya śarīraṃ na kevalaṃ sthūlasūkṣmaśarīre tu bahiḥsthadṛśyamapi | Tathā parimitayogī vyāpako' laṃgrāsayogataḥ  || 1/14 ||

Then (tadā), the universe (viśvam) ‘that is all the perceptibles’ (dṛśyam) shines (rājate) in one’s own Light (sva-tejasi), and (it) becomes (bhavet) the body (śarīram) of the Yogī (yoginaḥ) (when it is experienced) through (his) enlightened senses (uddyotita-karaṇaiḥ) due to the union with his own Icchāśakti (sva-icchā-śakti-saṃyogāt). This is (etat) because (yataḥ) in him (tasmin), the Perception of the Nature of Awareness (vimarśa-rūpa-prathanam) prevails (jāyate) (, and It is merely) the Expansion of (his own) Consciousness (cit-vikāsanam). This means (iti) that his (tasya) body (śarīram) is not (na) only (kevalam) the gross and subtle bodies (sthūla-sūkṣma-śarīre), but (tu) also (api) the external objects of (his senses) (bahiḥ-stha-dṛśyam). Therefore (tathā), (such) unlimited Yogī (parimita-yogī) is All-pervading (vyāpakaḥ) due to Alaṃgrāsa or Complete Devouring of differences (alaṃgrāsa-yogataḥ).  || 1/14 ||

𑆲𑆸𑆢𑆪𑆼 𑆖𑆴𑆠𑇀𑆠𑆱𑆕𑇀𑆔𑆛𑇀𑆛𑆳𑆢𑇀𑆢𑆸𑆯𑇀𑆪𑆱𑇀𑆮𑆳𑆥𑆢𑆫𑇀𑆯𑆤𑆩𑇀 𑇆𑇑/𑇑𑇕𑇆

हृदये चित्तसङ्घट्टाद्दृश्यस्वापदर्शनम् ॥१/१५॥

Hṛdaye cittasaṅghaṭṭāddṛśyasvāpadarśanam || 1/15 ||

In the Heart (of Universal Consciousness) (hṛdaye), through union with individual mind (citta-saṅghaṭṭāt), recognition (of the reality of inner and outer) perceptible (objects) along with ignorance (as being one’s body takes place) (dṛśya-svāpa-darśanam) || 1/15 ||

𑆲𑆸𑆢𑆪𑆼’ 𑆥𑆴 𑆪𑆖𑇀𑆖𑆴𑆠𑆴𑆫𑇀𑆮𑇀𑆪𑆳𑆥𑆴𑆤𑆵 𑆖𑆴𑆠𑇀𑆠𑆁 𑆖𑆴𑆠𑆴𑆱𑆁𑆑𑆾𑆖𑆫𑆷𑆥𑆁 𑆨𑆮𑆠𑆴 𑇅 𑆠𑆼𑆤 𑆱𑆁𑆑𑆾𑆖𑆠𑇀𑆮𑆼𑆤
𑆱𑆁𑆔𑆛𑇀𑆛𑆳𑆠𑇀𑆠𑆠𑇀𑆫 𑆘𑆳𑆓𑇀𑆫𑆠𑇀𑆱𑇀𑆮𑆥𑇀𑆤𑆫𑆷𑆥𑆢𑆸𑆱𑇀𑆪𑆱𑇀𑆪 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆱𑇀𑆪 𑆠𑆶 𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑆴𑆫𑆷𑆥𑆱𑇀𑆮𑆳𑆥𑆱𑇀𑆪
𑆢𑆫𑇀𑆯𑆤𑆁 𑆲𑆸𑆢𑆪𑆳𑆖𑇀𑆪𑆶𑆠𑆠𑇀𑆮𑆁 𑆨𑆮𑆼𑆠𑇀 𑇅 𑆤 𑆑𑆴𑆚𑇀𑆖𑆴𑆖𑇀𑆖𑇀𑆪𑆶𑆠𑆁 𑆲𑆸𑆢𑆪𑆳𑆢𑇀𑆪𑆠𑆾 𑆩𑆶𑆑𑇀𑆠𑆴𑆫𑆴𑆲 𑆤
𑆢𑇀𑆫𑇀𑆰𑇀𑆪𑆱𑇀𑆮𑆳𑆥𑆤𑆳𑆯𑆤𑆁 𑆠𑆶 𑆱𑆩𑇀𑆪𑆓𑆢𑇀𑆮𑆪𑆥𑆫𑆳𑆩𑆫𑇀𑆯 𑆍𑆮 𑆪𑆠𑇀𑆫 𑆱𑆫𑇀𑆮𑆁 𑆖𑆴𑆠𑇀𑆥𑇀𑆫𑆑𑆳𑆯𑆱𑇀𑆡𑆴𑆠𑆁
𑆱𑆢𑆳 𑇅 𑆃𑆠 𑆍𑆠𑆢𑇀𑆣𑆸𑆢𑆪𑆁 𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆁 𑆪𑆢𑇀𑆮𑇀𑆪𑆳𑆥𑆑𑆁 𑆮𑆴𑆯𑇀𑆮𑆳𑆠𑇀𑆩𑆑𑆁 𑆖𑆳𑆥𑆴 𑆮𑆴𑆯𑇀𑆮𑆾𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆩𑇀
𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆱𑇀𑆪 𑆠𑆡𑆳 𑆱𑆫𑇀𑆮𑆁 𑆯𑆷𑆤𑇀𑆪𑆠𑇀𑆮𑆩𑆥𑆴 𑆠𑆠𑇀𑆱𑇀𑆡𑆴𑆠𑆁 𑆥𑆫𑆩𑆳𑆢𑇀𑆮𑆪𑆯𑆽𑆮𑆼 𑆅𑆲𑇅
𑆪𑆡𑆾𑆑𑇀𑆠𑆩𑆼𑆠𑆤𑇀𑆤𑆴𑆠𑇀𑆪𑆱𑆩𑆳𑆣𑆴𑆫𑆥𑆫𑆴𑆩𑆴𑆠𑆪𑆾𑆓𑆴𑆤𑆾 𑆤𑆴𑆫𑆳𑆮𑆼𑆯𑆾 𑆪𑆂 𑆥𑆷𑆉𑆤𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆪𑆾𑆓𑆠𑆂 𑇅

हृदये’ पि यच्चितिर्व्यापिनी चित्तं चितिसंकोचरूपं भवति । तेन संकोचत्वेन
संघट्टात्तत्र जाग्रत्स्वप्नरूपदृस्यस्य प्रोक्तस्य तु सुषुप्तिरूपस्वापस्य
दर्शनं हृदयाच्युतत्वं भवेत् । न किञ्चिच्च्युतं हृदयाद्यतो मुक्तिरिह न
द्र्ष्यस्वापनाशनं तु सम्यगद्वयपरामर्श एव यत्र सर्वं चित्प्रकाशस्थितं
सदा । अत एतद्धृदयं स्वातन्त्र्यं यद्व्यापकं विश्वात्मकं चापि विश्वोत्तीर्णम्
परमेश्वरस्य तथा सर्वं शून्यत्वमपि तत्स्थितं परमाद्वयशैवे इह।
यथोक्तमेतन्नित्यसमाधिरपरिमितयोगिनो निरावेशो यः पूऋनाहंविमर्शयोगतः ।

Hṛdaye’ pi yaccitirvyāpinī cittaṃ citisaṃkocarūpaṃ bhavati | Tena saṃkocatvena saṃghaṭṭāttatra jāgratsvapnarūpadṛsyasya proktasya tu suṣuptirūpasvāpasya darśanaṃ hṛdayācyutatvaṃ bhavet | Na kiñciccyutaṃ hṛdayādyato muktiriha na drṣyasvāpanāśanaṃ tu samyagadvayaparāmarśa eva yatra sarvaṃ citprakāśasthitaṃ sadā | Ata etaddhṛdayaṃ svātantryaṃ yadvyāpakaṃ viśvātmakaṃ cāpi viśvottīrṇam parameśvarasya tathā sarvaṃ śūnyatvamapi tatsthitaṃ paramādvayaśaive iha | Yathoktametannityasamādhiraparimitayogino nirāveśo yaḥ pūṛnāhaṃvimarśayogataḥ |

Though (api) in the Heart of Consciousness (hṛdaye), Which (yat) is Citi or the Power of Consciousness (citiḥ) in (Her) All-pervasive Form (vyāpinī), citta or individual mind (cittam) takes place (bhavati) as the appearance of the contraction of Citi (citi-saṃkoca-rūpam). Due to the union (saṃghaṭṭāt) with the (tena) condition of contraction --i.e. with citta-- (saṃkocatvena), there (tatra), the aforementioned (proktasya) nature of svapna and jāgrat (jāgrat-svapna-rūpa-dṛsyasya), but also (tu) of svāpa (that is) the nature of suṣupti or deep-sleep (suṣupti-rūpa-svāpasya) appear (darśanam) to exist (bhavet) as being One with the Heart of Consciousness (hṛdaya-acyutatvam). Since (yataḥ) nothing (na…kiñcid) exists outside (cyutam) the Heart of Consciousness (hṛdayāt), ‘Mukti’ or ‘Liberation’ (muktiḥ) here (iha) is not (na) the destruction of drśya and svāpa --i.e. objects and their absence-- (drṣya-svāpa-nāśanam), but (tu) only (eva) the Perfect Understanding of Non-duality (samyak-advaya-parāmarśaḥ), in Which (yatra) everything (sarvam) rests in the Light of Consciousness (cit-prakāśa-sthitam) without any break (sadā). Thus (ataḥ), this (etat) Heart of Consciousness (hṛdayam) is the Freedom (svātantryam) of the Supreme Lord (parameśvarasya), Which (yat) is All-pervading (vyāpakam), (and It) composes the universe (viśva-ātmakam), but (It is) also (ca…api) beyond the universe (viśva-uttīrṇam); hence (tathā) here (iha), in the Supreme Non-dualism of Śaivism (parama-advaya-śaive), everything (sarvam), even (api) the void (of deep-sleep) (śūnyatvam) is resting in That (tat-sthitam). As it has been said (yathā-uktam), this (etat) is the Absorptionless (nirāveśaḥ) Eternal Samādhi (nitya-samādhiḥ) of unlimited yogin-s (aparimita-yoginaḥ), Which (yaḥ) takes place by means or Perfect of Expanded Self-awareness (pūṛna-ahaṃ-vimarśa-yogataḥ).  || 1/15 ||

𑆯𑆶𑆢𑇀𑆣𑆠𑆠𑇀𑆠𑇀𑆮𑆱𑆤𑇀𑆣𑆳𑆤𑆳𑆢𑇀𑆮𑆳𑆥𑆯𑆶𑆯𑆑𑇀𑆠𑆴𑆂 𑇆𑇑/𑇑𑇖𑇆

शुद्धतत्त्वसन्धानाद्वापशुशक्तिः ॥१/१६॥

Śuddhatattvasandhānādvāpaśuśaktiḥ || 1/16 ||

Or (vā), due to union with the Pure Principle (of Universal Consciousness) (śuddha-tattva-sandhānāt), the limiting power (of individuality) disappears (apaśu-śaktiḥ) || 1/16 ||

𑆯𑆶𑆢𑇀𑆣𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆮𑆳 𑆲𑆸𑆢𑆪𑆁 𑆪𑆠𑇀𑆱𑆫𑇀𑆮𑆾𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆁 𑆱𑆫𑇀𑆮𑆳𑆠𑇀𑆩𑆑𑆁 𑆖𑆽𑆠𑆤𑇀𑆪𑆁 𑆖
𑆠𑆠𑇀𑆱𑆩𑇀𑆪𑆑𑇀𑆱𑆤𑇀𑆣𑆳𑆤𑆳𑆠𑇀𑆥𑆯𑆶𑆯𑆑𑇀𑆠𑆴𑆫𑇀𑆪𑆳 𑆖𑆽𑆠𑆤𑇀𑆪𑆱𑇀𑆡𑆴𑆠𑆳𑆥𑆴 𑆑𑆶𑆖𑆴𑆠𑆳 𑆤𑆳𑆡𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆑𑇀𑆫𑆵𑆝𑆪𑆳
𑆑𑆶𑆖𑆴𑆠𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆫𑆷𑆥𑆼𑆟 𑆑𑆬𑆳𑆫𑆷𑆥𑆰𑆛𑇀𑆠𑇀𑆫𑆴𑆁𑆰𑆠𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆥𑇀𑆫𑆥𑆚𑇀𑆖𑆨𑆳𑆮𑆼𑆤𑆳𑆢𑆸𑆰𑇀𑆛𑆳
𑆨𑆮𑆠𑆵𑆠𑇀𑆪𑆥𑆯𑆶𑆯𑆑𑇀𑆠𑆴𑆫𑆴𑆠𑇀𑆪𑆶𑆪𑇀𑆖𑆠 𑆅𑆲 𑇅 𑆃𑆥𑆯𑆶𑆯𑆑𑇀𑆠𑆴𑆂 𑆱𑆳𑆑𑆬𑆳𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆖𑆽𑆠𑆤𑇀𑆪𑆁 𑆮𑇀𑆪𑆳𑆥𑆴𑆑𑆳
𑆥𑇀𑆫𑆨𑆶𑆯𑆑𑇀𑆠𑆴𑆫𑆴𑆠𑇀𑆪𑆫𑇀𑆡𑆂 𑇆𑇑/𑇑𑇖𑇆

शुद्धतत्त्वं वा हृदयं यत्सर्वोत्तीर्णं सर्वात्मकं चैतन्यं च
तत्सम्यक्सन्धानात्पशुशक्तिर्या चैतन्यस्थितापि कुचिता नाथस्वातन्त्र्यक्रीडया
कुचिताहंविमर्शरूपेण कलारूपषट्त्रिंषत्तत्त्वप्रपञ्चभावेनादृष्टा
भवतीत्यपशुशक्तिरित्युय्चत इह । अपशुशक्तिः साकलास्वरूपं चैतन्यं व्यापिका
प्रभुशक्तिरित्यर्थः ॥१/१६॥

Śuddhatattvaṃ vā hṛdayaṃ yatsarvottīrṇaṃ sarvātmakaṃ caitanyaṃ ca tatsamyaksandhānātpaśuśaktiryā caitanyasthitāpi kucitā nāthasvātantryakrīḍayā kucitāhaṃvimarśarūpeṇa kalārūpaṣaṭtriṃṣattattvaprapañcabhāvenādṛṣṭā bhavatītyapaśuśaktirityuycata iha | Apaśuśaktiḥ sākalāsvarūpaṃ caitanyaṃ vyāpikā prabhuśaktirityarthaḥ || 1/16 ||

Or (vā), the Heart of Consciousness (hṛdayam) is the Pure Principle (śuddha-tattvam), Which (yat) is immanent in everything (sarva-ātmakam), (but is also) beyond everything (sarva-uttīrṇam), (as It is) Caitanyam or Universal Consciousness (caitanyam), and (ca) by means of Perfect Union with It (tat-samyak-sandhānāt), the ‘paśuśakti’ or the ‘power of limitation’ (paśu-śaktiḥ), which (yā) though rests in Universal Consciousness (caitanya-sthitā…api), (is also) contracted (kucitā) by the Play of the Lord’s Freedom (nātha-svātantrya-krīḍayā) in the form of contracted or limited Self-awareness (kucita-ahaṃ-vimarśa-rūpeṇa) as the expansion of the thirty-six principles forming the nature of ‘parts’ (kalā-rūpa-ṣaṭtriṃṣat-tattva-prapañca-bhāvena), is not seen --i.e. disappears-- (adṛṣṭā…bhavati). This is (iti…iti) called (ucyate) here (iha) the ‘apaśuśakti’ or the ‘absence of the power of limitation’ (apaśu-śaktiḥ). ‘Apaśuśaktiḥ’ (a-paśu-śaktiḥ) is (sā) one’s own Partless Essential Nature (akalā-svarūpam) (That is) Caitanyam (caitanyam), (also called) ‘Prabhuśakti’ (prabhu-śaktiḥ) or the ‘All-pervading Power of the Lord’ (vyāpikā). This is the meaning of this sūtra (iti…arthaḥ).  || 1/16 ||

𑆮𑆴𑆠𑆫𑇀𑆑 𑆄𑆠𑇀𑆩𑆘𑇀𑆚𑆳𑆤𑆩𑇀 𑇆𑇑/𑇑𑇗𑇆

वितर्क आत्मज्ञानम् ॥१/१७॥

Vitarka ātmajñānam || 1/17 ||

Right reasoning (vitarkaḥ) is the Knowledge of the Self (ātmājñānam) || 1/17 ||

𑆮𑆴𑆯𑇀𑆮𑆁 𑆯𑆴𑆮𑆾’ 𑆲𑆩𑆴𑆠𑆴 𑆯𑆴𑆮𑆢𑆸𑆰𑇀𑆛𑆴𑆫𑆴𑆠𑆴 𑆮𑆴𑆠𑆫𑇀𑆑 𑆍𑆮𑆳𑆠𑇀𑆩𑆘𑇀𑆚𑆳𑆤𑆩𑇀 𑇅 𑆍𑆠𑆘𑇀𑆘𑇀𑆚𑆳𑆤𑆩𑆳𑆠𑇀𑆩𑆤𑆂 𑆱𑆳
𑆢𑆸𑆰𑇀𑆛𑆴𑆫𑇀𑆪𑆳 𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆠𑇀𑆩𑆴𑆑𑆳 𑆱𑆠𑆠𑆁 𑆨𑆳𑆠𑇀𑆪𑆥𑆫𑆴𑆩𑆴𑆠𑆪𑆾𑆓𑆴𑆤𑆂 𑆱𑆫𑇀𑆮𑆱𑆁𑆮𑆴𑆢𑆴
𑆣𑆳𑆫𑆟𑆳𑆣𑇀𑆪𑆳𑆤𑆳𑆢𑆴𑆮𑆫𑇀𑆘𑆴𑆠𑆳 𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆯𑇀𑆫𑆵𑆩𑆠𑇀𑆱𑆾𑆩𑆳𑆤𑆤𑇀𑆢𑆼𑆤 𑆯𑆸𑆆𑆯𑆴𑆮𑆢𑆸𑆰𑇀𑆠𑆿

𑆨𑆴𑆤𑇀𑆤𑆾𑇁𑆥𑇀𑆪𑆨𑆴𑆤𑇀𑆤 𑆍𑆮𑆳𑆱𑇀𑆩𑆴 𑆯𑆴𑆮 𑆅𑆠𑇀𑆡𑆁 𑆮𑆴𑆖𑆼𑆰𑇀𑆛𑆤𑆩𑇀  𑇅
𑆯𑆴𑆮𑆾 𑆨𑆾𑆑𑇀𑆠𑆳 𑆯𑆴𑆮𑆾 𑆨𑆾𑆘𑇀𑆪𑆁 𑆯𑆴𑆮𑆼𑆰𑆶 𑆯𑆴𑆮𑆱𑆳𑆣𑆤𑆂𑇆

𑆨𑆶𑆑𑇀𑆠𑇀𑆮𑆾𑆢𑆼𑆠𑆴 𑆯𑆴𑆮𑆳𑆮𑆱𑇀𑆡𑆳 𑆱𑇀𑆡𑆴𑆠𑆼𑆠𑇀𑆡𑆁 𑆨𑆾𑆑𑇀𑆠𑆸𑆫𑆷𑆥𑆠𑆳  𑇅
𑆯𑆴𑆮𑆂 𑆑𑆫𑇀𑆠𑆳 𑆯𑆴𑆮𑆂 𑆑𑆫𑇀𑆩 𑆯𑆴𑆮𑆾𑇁𑆱𑇀𑆩𑆴 𑆑𑆫𑆟𑆳𑆠𑇀𑆩𑆑𑆂𑇆

𑆨𑆴𑆤𑇀𑆤𑆾𑇁𑆥𑇀𑆪𑆨𑆴𑆤𑇀𑆤 𑆍𑆮𑆳𑆱𑇀𑆩𑆴 𑆯𑆴𑆮 𑆅𑆠𑇀𑆡𑆁 𑆮𑆴𑆖𑆼𑆰𑇀𑆛𑆤𑆩𑇀  𑇅
𑆯𑆴𑆮𑆾 𑆨𑆾𑆑𑇀𑆠𑆳 𑆯𑆴𑆮𑆾 𑆨𑆾𑆘𑇀𑆪𑆁 𑆯𑆴𑆮𑆼𑆰𑆶 𑆯𑆴𑆮𑆱𑆳𑆣𑆤𑆂𑇆

𑆯𑆴𑆮 𑆍𑆮 𑆦𑆬𑆳𑆮𑆱𑇀𑆡𑆳 𑆮𑇀𑆪𑆳𑆥𑆳𑆫 𑆅𑆠𑆴 𑆱𑆳𑆣𑆶𑆰𑆶  𑇅
𑆨𑆳𑆮𑆤𑆳𑆑𑆫𑆟𑆳𑆨𑇀𑆪𑆳𑆁 𑆑𑆴𑆁 𑆯𑆴𑆮𑆱𑇀𑆪 𑆱𑆠𑆠𑆾𑆢𑆴𑆠𑆼𑆂𑇆

𑆱𑆶𑆒𑆼 𑆢𑆶𑆂𑆒𑆼 𑆮𑆴𑆩𑆾𑆲𑆼 𑆖 𑆱𑇀𑆡𑆴𑆠𑆾𑇁𑆲𑆁 𑆥𑆫𑆩𑆂 𑆯𑆴𑆮𑆂  𑇅
𑆥𑇀𑆫𑆠𑆴𑆥𑆳𑆢𑆴𑆠𑆩𑆼𑆠𑆳𑆮𑆠𑇀 𑆱𑆫𑇀𑆮𑆩𑆼𑆮 𑆯𑆴𑆮𑆳𑆠𑇀𑆩𑆑𑆩𑆴𑆠𑆴 𑇆 𑇆𑇑/𑇑𑇗𑇆

विश्वं शिवो’ हमिति शिवदृष्टिरिति वितर्क एवात्मज्ञानम् । एतज्ज्ञानमात्मनः सा
दृष्टिर्या विमर्शात्मिका सततं भात्यपरिमितयोगिनः सर्वसंविदि
धारणाध्यानादिवर्जिता स्वभावतः । यथोक्तं श्रीमत्सोमानन्देन शृईशिवदृष्तौ

भिन्नोऽप्यभिन्न एवास्मि शिव इत्थं विचेष्टनम्  ।
शिवो भोक्ता शिवो भोज्यं शिवेषु शिवसाधनः॥

भुक्त्वोदेति शिवावस्था स्थितेत्थं भोक्तृरूपता  ।
शिवः कर्ता शिवः कर्म शिवोऽस्मि करणात्मकः॥

भिन्नोऽप्यभिन्न एवास्मि शिव इत्थं विचेष्टनम्  ।
शिवो भोक्ता शिवो भोज्यं शिवेषु शिवसाधनः॥

शिव एव फलावस्था व्यापार इति साधुषु  ।
भावनाकरणाभ्यां किं शिवस्य सततोदितेः॥

सुखे दुःखे विमोहे च स्थितोऽहं परमः शिवः  ।
प्रतिपादितमेतावत् सर्वमेव शिवात्मकमिति ॥ ॥१/१७॥

Viśvaṃ śivo’ hamiti śivadṛṣṭiriti vitarka evātmajñānam | Etajjñānamātmanaḥ sā dṛṣṭiryā vimarśātmikā satataṃ bhātyaparimitayoginaḥ sarvasaṃvidi dhāraṇādhyānādivarjitā svabhāvataḥ | Yathoktaṃ śrīmatsomānandena śṛīśivadṛṣtau

Bhinno'pyabhinna evāsmi śiva itthaṃ viceṣṭanam  |
Śivo bhoktā śivo bhojyaṃ śiveṣu śivasādhanaḥ ||

Bhuktvodeti śivāvasthā sthitetthaṃ bhoktṛrūpatā  |
Śivaḥ kartā śivaḥ karma śivo'smi karaṇātmakaḥ ||

Bhinno'pyabhinna evāsmi śiva itthaṃ viceṣṭanam  |
Śivo bhoktā śivo bhojyaṃ śiveṣu śivasādhanaḥ ||

Śiva eva phalāvasthā vyāpāra iti sādhuṣu  |
Bhāvanākaraṇābhyāṃ kiṃ śivasya satatoditeḥ ||

Sukhe duḥkhe vimohe ca sthito'haṃ paramaḥ śivaḥ  |
Pratipāditametāvat sarvameva śivātmakamiti ||  || 1/17 ||

“I am (aham) Śiva (śivaḥ) (Who is) the universe (viśvam)”. This is (iti) (called) ‘Śivadṛṣṭi’ or the ‘Viewpoint of Śiva’ (śiva-dṛṣṭiḥ). Only (eva) this (iti) vitarka or reasoning (vitarkaḥ) is the ‘Knowledge of the Self’ (ātmā-jñānam). This (etat) ‘Knowledge (jñānam) of the Self’ (ātmanaḥ) is that (sā) ‘Viewpoint’ (dṛṣṭiḥ) which is (yā) characterized by Awareness (vimarśa-ātmikā), and always (satatam) shining (bhāti) naturally (svabhāvataḥ) in all the perceptions (sarva-saṃvidi) of an unlimited yogin (aparimita-yoginaḥ) without concentration, meditation, etc. (dhāraṇā-dhyāna-ādi-varjitā). As it has been said (yathā-uktam) by Most Venerable Somānanda (śrīmat-somānandena) in Venerable Śivadṛṣṭi (śṛī-śiva-dṛṣtau):

“…this way (ittham), I am (asmi) Śiva (śivaḥ), though (api) divided (bhinnaḥ), but truly (eva) undivided (abhinnaḥ). Śiva (śivaḥ) is the Enjoyer (bhoktā), agility (viceṣṭanam), and Śiva (śivaḥ) is (that which) is to be enjoyed (bhojyam). (Śiva is) the means to attain Śiva (śiva-sādhanaḥ) in all the Śiva-s (śiveṣu).

After enjoying (as a limited being) (bhuktvā), the State of Śiva (śiva-avasthā) arises (udeti), (and) thus (ittham) remains (sthite) as (that which) is composed of Bhoktṛ or the Subject (bhoktṛ-rūpatā). (Because I) am (asmi) Śiva (śivaḥ), (Who) is the Doer (kartā), (I am) Śiva (śivaḥ) (, Who) is the deed (karma), as Śiva (śivaḥ) is the Nature of the senses (karaṇa-ātmakaḥ).

Only (eva) Śiva (śivaḥ) is the State of the Fruit (phala-avasthā), the Function (which is operating) in (all) (vyāpāraḥ…iti) the righteous ones --i.e. in real yogins-- (sādhuṣu). What would rise (kim) from bhāvanā or contemplation or from karaṇa or concentration (bhāvanā-karaṇābhyām) if Śiva always exists --lit. already always risen-- (śivasya…satatā…uditeḥ)?

I (aham) remain (sthitaḥ) the Supreme (paramaḥ) Śiva (śivaḥ) in pleasure (sukhe), in pain (duḥkhe) and (ca) in illusion (also) (vimohe). (This fact) has been proved so many times… (pratipāditam…etāvat) everything (including the whole universe) (sarvam…eva) has Śiva-nature (śiva-ātmakam…iti).”  || 1/17 ||

𑆬𑆾𑆑𑆳𑆤𑆤𑇀𑆢𑆂 𑆱𑆩𑆳𑆣𑆴𑆱𑆶𑆒𑆩𑇀 𑇆𑇑/𑇑𑇘𑇆

लोकानन्दः समाधिसुखम् ॥१/१८॥

Lokānandaḥ samādhisukham || 1/18 ||

The Bliss of (being non-different from) the world (loka-ānandaḥ) is the Joy of Samādhi or the receptacle of oneness (samādhi-sukham) || 1/18 ||

𑆬𑆾𑆑𑆂 𑆱𑆫𑇀𑆮𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆾 𑆓𑇀𑆫𑆳𑆲𑆑𑆼𑆤 𑆧𑆲𑆴𑆫𑆤𑇀𑆠𑆂𑆑𑆫𑆟𑆽𑆯𑇀𑆖 𑆪𑆾𑆓𑆵 𑆩𑆲𑆳𑆤𑇀𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆥𑆫𑆳𑆩𑆫𑇀𑆯𑆠𑆾
𑆲𑆳𑆤𑆳𑆢𑆳𑆤𑆮𑆫𑇀𑆘𑆴𑆠𑆂 𑆱𑇀𑆮𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆂 𑆥𑆫𑆩𑆁 𑆥𑆢𑆁 𑆪𑆳𑆠𑇀𑆮𑆳 𑆠𑆢𑆳 𑆬𑆾𑆑𑆼 𑆱
𑆱𑇀𑆮𑆖𑆴𑆢𑇀𑆮𑆴𑆑𑆳𑆱𑆤𑆪𑆾𑆓𑆠𑆱𑇀𑆠𑆴𑆰𑇀𑆜𑆠𑆴 𑇅 𑆠𑆠𑇀𑆫 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆓𑇀𑆫𑆳𑆲𑆑𑆮𑆫𑇀𑆓𑆱𑇀𑆠𑆱𑇀𑆩𑆽 𑆤
𑆨𑆴𑆤𑇀𑆤𑆱𑇀𑆠𑆱𑇀𑆩𑆳𑆢𑇀𑆪𑆠𑆂 𑆥𑆫𑆩𑆥𑆢𑆼𑆤 𑆬𑆾𑆑𑆁 𑆱𑇀𑆮𑆵𑆑𑇀𑆫𑆴𑆪𑆠𑆼 𑇅 𑆖𑆴𑆠𑇀𑆥𑆷𑆫𑇀𑆟𑆠𑇀𑆮𑆱𑇀𑆪𑆳𑆤𑆤𑇀𑆢𑆂
𑆮𑇀𑆪𑆳𑆥𑆑𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆱𑇀𑆪 𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆠 𑆅𑆠𑆴 𑆬𑆾𑆑𑆳𑆤𑆤𑇀𑆢𑆂 𑇅 𑆠𑆱𑇀𑆪𑆳𑆡
𑆱𑆩𑆳𑆣𑆴𑆱𑆶𑆒𑆩𑆴𑆲 𑆤𑆳𑆠𑇀𑆩𑆳𑆮𑆼𑆯𑆂 𑆑𑆫𑆟𑆳𑆤𑆴 𑆮𑆴𑆤𑆳 𑆤 𑆖𑆳𑆥𑆴 𑆪𑆂 𑆱 𑆣𑆳𑆫𑆟𑆳𑆣𑇀𑆪𑆳𑆤𑆥𑆫𑆳𑆑𑆾𑆛𑆴𑆂
𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆱𑆩𑆳𑆣𑆴𑆂 𑇅 𑆱𑆶𑆒𑆩𑆴𑆲 𑆥𑆫𑆳𑆯𑆳𑆤𑇀𑆠𑆴𑆫𑇀𑆤𑆴𑆠𑇀𑆪𑆾𑆢𑆴𑆠𑆳𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆱𑆁𑆮𑆴𑆢𑆳𑆠𑇀𑆩𑆮𑆴𑆩𑆫𑇀𑆯𑆾 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑇅
𑆃𑆥𑆫𑆴𑆩𑆴𑆠𑆪𑆾𑆓𑆴𑆤𑆾 𑆮𑆳 𑆤 𑆑𑆳𑆫𑇀𑆪𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆬𑆳𑆨𑆳𑆪 𑆪𑆠𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳 𑆠𑆱𑇀𑆪 𑆱𑆁𑆮𑆴𑆢𑆴
𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆱𑆫𑇀𑆮𑆢𑆳 𑆫𑆳𑆘𑆠𑆼 𑆠𑆱𑇀𑆪 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆠𑇀𑆮𑆮𑆯𑆠 𑆅𑆠𑆴 𑆥𑆫𑆳𑆯𑆳𑆤𑇀𑆠𑆴𑆂 𑇅 𑆪𑆠𑇀𑆫
𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆂 𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆾 𑆘𑆪𑆠𑆴 𑆖 𑆱𑆩𑆳𑆣𑆴𑆂 𑆱𑆷𑆠𑇀𑆫𑆼
𑆯𑆴𑆮𑆯𑆑𑇀𑆠𑆴𑆤𑆴𑆠𑇀𑆪𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆠𑇀𑆮𑆥𑆫𑆳𑆩𑆫𑇀𑆯 𑆍𑆮𑆁 𑆖 𑆯𑆴𑆮𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳 𑆨𑆮𑆼𑆖𑇀𑆗𑆑𑇀𑆠𑆴𑆯𑇀𑆖
𑆱𑇀𑆮𑆳𑆲𑆩𑇀𑆮𑆴𑆩𑆫𑇀𑆯𑆫𑆷𑆥𑆧𑆬𑆁 𑆠𑆡𑆳 𑆱𑆩𑆳𑆣𑆴𑆱𑆶𑆒𑆁 𑆥𑆷𑆫𑇀𑆟𑆠𑇀𑆮𑆮𑆴𑆩𑆫𑇀𑆯 𑆍𑆮 𑆪𑆾
𑆤𑆴𑆫𑆮𑆑𑆳𑆯𑆱𑆩𑇀𑆮𑆴𑆠𑇀𑆠𑆴𑆫𑆷𑆥𑆮𑆽𑆒𑆫𑇀𑆪𑆳𑆢𑆴𑆪𑆾𑆘𑆤𑆥𑆫𑆳𑆥𑆢𑆩𑇀  𑇆𑇑/𑇑𑇘𑇆

लोकः सर्वग्राह्यो ग्राहकेन बहिरन्तःकरणैश्च योगी महान्स्वात्मपरामर्शतो
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स्वचिद्विकासनयोगतस्तिष्ठति । तत्र ग्राह्यग्राहकवर्गस्तस्मै न
भिन्नस्तस्माद्यतः परमपदेन लोकं स्वीक्रियते । चित्पूर्णत्वस्यानन्दः
व्यापकस्वात्मसंस्थितस्य सामरस्याहंविमर्शत इति लोकानन्दः । तस्याथ
समाधिसुखमिह नात्मावेशः करणानि विना न चापि यः स धारणाध्यानपराकोटिः
क्रमात्समाधिः । सुखमिह पराशान्तिर्नित्योदितास्वात्मसंविदात्मविमर्शो सर्वत्र ।
अपरिमितयोगिनो वा न कार्यः स्वात्मपरिज्ञानलाभाय यतः स्वात्मा तस्य संविदि
सर्वत्र सर्वदा राजते तस्य निर्विकल्पत्ववशत इति पराशान्तिः । यत्र
स्वात्मविश्रान्तिः स्वभावतो जयति च समाधिः सूत्रे
शिवशक्तिनित्यसामरस्यत्वपरामर्श एवं च शिवः स्वात्मा भवेच्छक्तिश्च
स्वाहम्विमर्शरूपबलं तथा समाधिसुखं पूर्णत्वविमर्श एव यो
निरवकाशसम्वित्तिरूपवैखर्यादियोजनपरापदम्  ॥१/१८॥

Lokaḥ sarvagrāhyo grāhakena bahirantaḥkaraṇaiśca yogī mahānsvātmaparāmarśato hānādānavarjitaḥ svasvātmaviśrāntaḥ paramaṃ padaṃ yātvā tadā loke sa svacidvikāsanayogatastiṣṭhati | Tatra grāhyagrāhakavargastasmai na bhinnastasmādyataḥ paramapadena lokaṃ svīkriyate | Citpūrṇatvasyānandaḥ vyāpakasvātmasaṃsthitasya sāmarasyāhaṃvimarśata iti lokānandaḥ | Tasyātha samādhisukhamiha nātmāveśaḥ karaṇāni vinā na cāpi yaḥ sa dhāraṇādhyānaparākoṭiḥ kramātsamādhiḥ | Sukhamiha parāśāntirnityoditāsvātmasaṃvidātmavimarśo sarvatra | Aparimitayogino vā na kāryaḥ svātmaparijñānalābhāya yataḥ svātmā tasya saṃvidi sarvatra sarvadā rājate tasya nirvikalpatvavaśata iti parāśāntiḥ | Yatra svātmaviśrāntiḥ svabhāvato jayati ca samādhiḥ sūtre śivaśaktinityasāmarasyatvaparāmarśa evaṃ ca śivaḥ svātmā bhavecchaktiśca svāhamvimarśarūpabalaṃ tathā samādhisukhaṃ pūrṇatvavimarśa eva yo niravakāśasamvittirūpavaikharyādiyojanaparāpadam  || 1/18 ||

‘Loka’ or the ‘world’ (lokaḥ) is all the objects (sarva-grāhyaḥ) of the internal and the external senses (bahir-antaḥ-karaṇaiḥ) together with the (limited) knower (grāhakena), and (ca) the (saḥ) great (mahān) yogī (yogī), (who) is devoid of ‘rejection’ and ‘acceptance’ (hāna-ādāna-varjitaḥ) (and) resting in his own Self (sva-svātmā-viśrāntaḥ) due to the Understanding of his own Self (svātmā-parāmarśataḥ), after attaining (yātvā) the Supreme (paramam) Condition (padam), finally (tadā) remains (tiṣṭhati) in the world (loke) in consequence of the Expansion of his own Consciousness (cit-vikāsana-yogataḥ). There --i.e. in such an Expansion of Consciousness-- (tatra), for him (tasmai), the group composed of objects and the limited subject (grāhya-grāhaka-vargaḥ) is not (na) different (bhinnaḥ) from him (tasmāt), since (yataḥ) the Supreme Condition (parama-padena) makes the world Its own --i.e. It also embraces the world-- (lokam…svīkriyate).

The Bliss (ānandaḥ) of the Perfection or Fullness of Consciousness (cit-pūrṇatvasya) (, which takes place) for the one who is resting in his own All-pervading Self (vyāpaka-svātmā-saṃsthitasya) because of Self-awareness (that forms) Oneness (sāmarasya-ahaṃ-vimarśataḥ), is (iti)Lokānandaḥ’ or the ‘Bliss of the world (lokānandaḥ). For him --i.e. for such a great yogī who experiences lokānanda-- (tasya), ‘enjoyment of samādhi’ (samādhi-sukham) here (iha) is not (na) ‘penetration into the Self’ (ātmā-āveśaḥ) without (vinā) the senses (karaṇāni), and (ca) not (na) even (api) that (saḥ) ‘samādhi’ (samādhiḥ) which (yaḥ) is successively (kramāt) (attained) as the highest point of concentration and meditation (dhāraṇā-dhyāna-parā-koṭiḥ). Moreover (atha), here (iha), ‘sukha’ or ‘enjoyment’ --lit. ease-- (sukham) is ‘Parāśānti’ or ‘Supreme Peace (parā-śāntiḥ) (that is) Awareness characterized by the Perception of the Eternally Risen --i.e. always existing-- Self (nitya-uditā-svātmā-saṃvid-ātmā-vimarśaḥ) everywhere (sarvatra). Or (vā), Supreme Peace (parāśāntiḥ) is (iti) (when) the unlimited yogī (aparimita-yoginaḥ) has nothing to be done (na…kāryaḥ) to attain the Perfect Understanding of his own Self (svātmā-parijñāna-lābhāya) because (yataḥ) his own Self (svātmā) shines (rājate) always (sarvadā) and everywhere (sarvatra) in his (tasya) Consciousness (saṃvidi) due to the Power of his (tasya) Thoughtless Condition (nirvikalpatva-vaśataḥ).

There (yatra), ‘ (the Condition of) Being Reposed on the one’s own Self’ (svātmā-viśrāntiḥ) prevails (jayati) naturally (svabhāvataḥ). And (ca) (the word) ‘samādhi (samādhiḥ) in the aphorism (sūtre) is ‘Understanding of the Eternal Oneness of Śiva and Śakti’ (śiva-śakti-nitya-sāmarasyatva-parāmarśaḥ); and (ca) in this way (evam), Śiva (śivaḥ) becomes (bhavet) one’s own Self (svātmā), and (ca) Śakti (śaktiḥ) is one’s own Power (which) appears as the Awareness of one’s own Self (sva-aham-vimarśa-rūpa-balam). Hence (tathā), ‘Samādhisukham (samādhi-sukham) is merely (eva) Awareness of Fullness (pūrṇatva-vimarśaḥ), Which (yaḥ) is the Condition of ‘Parā’ or the Oneness of paśyantī, madhyamā and vaikharī, (and also) the Perception of Timeless and Spaceless Consciousness (niravakāśa-samvitti-rūpa-vaikharī-ādi-sāmarasya-parā-padam).  || 1/18 ||

𑆯𑆑𑇀𑆠𑆴𑆱𑆤𑇀𑆣𑆳𑆤𑆼 𑆯𑆫𑆵𑆫𑆾𑆠𑇀𑆥𑆠𑇀𑆠𑆴𑆂 𑇆𑇑/𑇑𑇙𑇆

शक्तिसन्धाने शरीरोत्पत्तिः ॥१/१९॥

Śaktisandhāne śarīrotpattiḥ || 1/19 ||

When (there is) union with (one’s own) Power (of Consciousness) (śakti-sandhāne), production of bodies (takes place) (śarīra‑utpattiḥ) || 1/19 ||

𑆨𑆷𑆠𑆱𑆤𑇀𑆣𑆳𑆤𑆨𑆷𑆠𑆥𑆸𑆡𑆑𑇀𑆠𑇀𑆮𑆮𑆴𑆯𑇀𑆮𑆱𑆕𑇀𑆔𑆛𑇀𑆛𑆳𑆂 𑇆𑇑/𑇒𑇐𑇆

भूतसन्धानभूतपृथक्त्वविश्वसङ्घट्टाः ॥१/२०॥

Bhūtasandhānabhūtapṛthaktvaviśvasaṅghaṭṭāḥ || 1/20 ||

(There is) union with the elements, separating elements and putting together the universe (bhūta‑sandhāna‑bhūta‑pṛthaktva‑viśva‑saṅghaṭṭāḥ) || 1/20 ||

𑆍𑆠𑆪𑆾𑆂 𑆱𑆷𑆠𑇀𑆫𑆪𑆾𑆂 𑆥𑆫𑆴𑆩𑆴𑆠𑆱𑆴𑆢𑇀𑆣𑆪𑆂 𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆳𑆂 𑇅 𑆯𑆑𑇀𑆠𑆴𑆱𑆤𑇀𑆣𑆳𑆤𑆩𑆴𑆲
𑆥𑆫𑆳𑆲𑆤𑇀𑆠𑆳𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆫𑆴𑆖𑇀𑆗𑆳𑆯𑆑𑇀𑆠𑆴𑆱𑆤𑇀𑆣𑆳𑆤𑆁 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆁 𑆖 𑆯𑆫𑆵𑆫𑆾𑆠𑇀𑆥𑆠𑇀𑆠𑆴𑆫𑆴𑆲
𑆪𑆠𑇀𑆠𑆢𑇀𑆪𑆾𑆓𑆴𑆤𑆼𑆰𑇀𑆛𑆁 𑆑𑆸𑆠𑆁 𑆠𑆱𑇀𑆪𑆼𑆖𑇀𑆗𑆳𑆯𑆑𑇀𑆠𑆴𑆮𑆯𑆠𑆂 𑇅 𑆍𑆠𑆢𑇀𑆪𑆾𑆓𑆴𑆤𑆂
𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆠𑇀𑆮𑆳𑆠𑇀𑆱𑆩𑇀𑆨𑆮𑆁 𑆠𑇀𑆮𑆤𑆶𑆨𑆮𑆫𑆷𑆥𑆴 𑆤 𑆑𑆬𑇀𑆥𑆤𑆳𑆤𑆴𑆫𑆷𑆥𑆴𑆠𑆁 𑆥𑇀𑆫𑆣𑆳𑆤𑆠𑆾
𑆪𑆠 𑆍𑆠𑆢𑆨𑇀𑆪𑆱𑆤𑆁 𑆥𑆫𑆴𑆩𑆴𑆠𑆪𑆾𑆓𑆴𑆤𑆳𑆁 𑆠𑇀𑆮𑆥𑆫𑆴𑆩𑆴𑆠𑆪𑆾𑆓𑆴𑆨𑆴𑆫𑆤𑆶𑆨𑆷𑆪𑆤𑇀𑆠𑆼
𑆠𑆠𑇀𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆱𑇀𑆠𑆼𑆰𑆳𑆁 𑆤𑆴𑆫𑆵𑆲𑆠𑇀𑆮𑆠𑆱𑇀𑆠𑇀𑆮𑆼𑆠𑆢𑇀𑆮𑆑𑇀𑆰𑇀𑆪𑆩𑆳𑆟𑆩𑇀 𑇅 𑆅𑆢𑆳𑆤𑆵𑆁
𑆯𑆑𑇀𑆠𑆴𑆫𑇀𑆨𑆷𑆠𑆱𑆤𑇀𑆣𑆳𑆤𑆱𑆁𑆘𑇀𑆚𑆳 𑆪𑆾𑆓𑆵 𑆯𑆑𑇀𑆠𑆾 𑆨𑆷𑆠𑆱𑆁𑆪𑆾𑆘𑆤𑆁 𑆑𑆫𑇀𑆠𑆶𑆁 𑆪𑆡𑆳 𑆯𑆴𑆰𑇀𑆪𑆁 𑆢𑆸𑆰𑇀𑆛𑇀𑆪𑆳
𑆱𑆩𑆳𑆪𑆾𑆘𑆪𑆠𑆴 𑆮𑆳 𑆱 𑆱𑇀𑆮𑆁 𑆩𑆼𑆣𑆼𑆤 𑆥𑆾𑆱𑇀𑆑𑆪𑆠𑆴 𑇅 𑆨𑆷𑆠𑆥𑆸𑆡𑆑𑇀𑆠𑇀𑆮𑆁 𑆖 𑆪𑆢𑆳 𑆱
𑆯𑆴𑆰𑇀𑆪𑆳𑆠𑇀𑆑𑆶𑆢𑆸𑆰𑇀𑆛𑆴𑆩𑆥𑆤𑆪𑆠𑆴 𑆮𑆳 𑆱 𑆩𑆼𑆣𑆁 𑆯𑇀𑆬𑆼𑆰𑆪𑆠𑆴 𑆮𑆳𑆩𑆪𑆁 𑆱 𑆒𑆟𑇀𑆝𑆪𑆠𑇀𑆪𑆖𑆴𑆫𑆼𑆟
𑆤𑆳𑆡𑆱𑆼𑆮𑆤𑆳𑆫𑇀𑆡𑆳𑆪 𑇅 𑆮𑆴𑆯𑇀𑆮𑆱𑆁𑆔𑆛𑇀𑆛𑆯𑇀𑆖 𑆮𑆴𑆯𑇀𑆮𑆨𑆷𑆠𑆳𑆤𑆳𑆁 𑆱𑆁𑆔𑆛𑇀𑆛𑆾 𑆪𑆼𑆤 𑆪𑆾𑆓𑆵
𑆢𑆼𑆯𑆑𑆳𑆬𑆳𑆠𑆵𑆠𑆾 𑆓𑆶𑆲𑇀𑆪𑆳𑆤𑆴 𑆥𑆯𑇀𑆪𑆠𑆴 𑆱 𑆨𑆷𑆠𑆳𑆤𑆴 𑆱𑆁𑆔𑆳𑆛𑆪𑆠𑆴 𑆮𑆴𑆯𑆼𑆰𑆠𑆂  𑇆𑇑/𑇑𑇙-𑇒𑇐𑇆

एतयोः सूत्रयोः परिमितसिद्धयः प्रकाशिताः । शक्तिसन्धानमिह
पराहन्ताविश्रान्तिरिच्छाशक्तिसन्धानं प्रोक्तं च शरीरोत्पत्तिरिह
यत्तद्योगिनेष्टं कृतं तस्येच्छाशक्तिवशतः । एतद्योगिनः
सामरस्यसंस्थानत्वात्सम्भवं त्वनुभवरूपि न कल्पनानिरूपितं प्रधानतो
यत एतदभ्यसनं परिमितयोगिनां त्वपरिमितयोगिभिरनुभूयन्ते
तत्स्वभावतस्तेषां निरीहत्वतस्त्वेतद्वक्ष्यमाणम् । इदानीं
शक्तिर्भूतसन्धानसंज्ञा योगी शक्तो भूतसंयोजनं कर्तुं यथा शिष्यं दृष्ट्या
समायोजयति वा स स्वं मेधेन पोस्कयति । भूतपृथक्त्वं च यदा स
शिष्यात्कुदृष्टिमपनयति वा स मेधं श्लेषयति वामयं स खण्डयत्यचिरेण
नाथसेवनार्थाय । विश्वसंघट्टश्च विश्वभूतानां संघट्टो येन योगी
देशकालातीतो गुह्यानि पश्यति स भूतानि संघाटयति विशेषतः  ॥१/१९-२०॥

Etayoḥ sūtrayoḥ parimitasiddhayaḥ prakāśitāḥ | Śaktisandhānamiha parāhantāviśrāntiricchāśaktisandhānaṃ proktaṃ ca śarīrotpattiriha yattadyogineṣṭaṃ kṛtaṃ tasyecchāśaktivaśataḥ | Etadyoginaḥ sāmarasyasaṃsthānatvātsambhavaṃ tvanubhavarūpi na kalpanānirūpitaṃ pradhānato yata etadabhyasanaṃ parimitayogināṃ tvaparimitayogibhiranubhūyante tatsvabhāvatasteṣāṃ nirīhatvatastvetadvakṣyamāṇam | Idānīṃ śaktirbhūtasandhānasaṃjñā yogī śakto bhūtasaṃyojanaṃ kartuṃ yathā śiṣyaṃ dṛṣṭyā samāyojayati vā sa svaṃ medhena poskayati | Bhūtapṛthaktvaṃ ca yadā sa śiṣyātkudṛṣṭimapanayati vā sa medhaṃ śleṣayati vāmayaṃ sa khaṇḍayatyacireṇa nāthasevanārthāya | Viśvasaṃghaṭṭaśca viśvabhūtānāṃ saṃghaṭṭo yena yogī deśakālātīto guhyāni paśyati sa bhūtāni saṃghāṭayati viśeṣataḥ  || 1/19-20 ||

In these two (etayoḥ) aphorisms (sūtrayoḥ), limited siddhi-s or abilities (parimita-siddhayaḥ) are explained (prakāśitāḥ). Here (iha), ‘śaktisandhāna’ or ‘union with Śakti’ (śakti-sandhānam) is ‘Resting in Supreme I-ness’ (parāhantā-viśrāntiḥ) (that is) the aforesaid (proktam) union with Icchāśakti (icchā-śakti-sandhānam), and (ca) ‘śarīrotpattiḥ’ or ‘production of bodies’ (śarīra-utpattiḥ) here (means:) (iha) ‘that (tat) which (yat) is desired (iṣṭam) by the yogin (yoginā) is created (kṛtam) due to the Power of his Icchāśakti (tasya…icchā-śakti-vaśataḥ). This (etat) is possible (sambhavam) because of the ‘firm resting on oneness’ (sāmarasya-saṃsthānatvāt) on the part of the yogin (yoginaḥ), but (tu) (it) assumes the form of ‘experience’ (anubhava-rūpi) (so it is) not (na) to be investigated by imagination --i.e. these abilities are possible only for real yogin-s, and it is useless to think about them without having such abilities at one’s hand-- (kalpanā-nirūpitam), mainly (pradhānataḥ) because (yataḥ) these (etat) are the practices --i.e. these are practised-- (abhyasanam) of limited yogī-s (parimita-yoginām), but (tu) unlimited yogī-s (aparimita-yogibhiḥ) experience (anubhūyante) the realities (of such abilities) (tat) naturally (without practising them) (svabhāvataḥ), because they (teṣām) are indifferent (to externality, so they are not interested in manipulating anything) (nirīhatvataḥ), but (tu) this (etat) will be explained later (vakṣyamāṇam). Now (idānīm), the ability (śaktiḥ) called ‘bhūtasandhāna’ or ‘union with the elements’ (bhūta-sandhāna-saṃjñā), (is when) the yogī (yogī) is capable (śaktaḥ) of creating (kartum) the union of elements (bhūta-saṃyojanam) like (yathā) furnishing (samāyojayati) his disciple (śiṣyam) with (right) viewpoint --i.e. he puts the right viewpoint into the mind of his disciple to understand the teachings-- (dṛṣṭyā), or (vā) he (can) (saḥ) gain weight (if necessary for some reason) (svam…medhena…poskayati). And (ca) ‘bhūtapṛthaktva’ or ‘separating elements’ (bhūta-pṛthaktvam) is (for example:) when (yadā) he (saḥ) removes (apanayati) the wrong viewpoint (kudṛṣṭim) from (the mind) of (his) disciple (śiṣyāt), or (vā) he (saḥ) loses (śleṣayati) fat (from his body if needed) (medham), or (vā) he (saḥ) temporarily (acireṇa) cuts --i.e. removes-- (khaṇḍayati) sickness (from his body) (āmayam) for the sake of serving the Lord (nātha-sevana-arthāya). And (ca) ‘viśvasaṃghaṭṭa’ or ‘putting together the world’ (viśva-saṃghaṭṭaḥ) is putting together (saṃghaṭṭaḥ) the elements of the world (viśva-bhūtānām), by means of which (yena) the (saḥ) yogin (goes) (yogī) beyond space and time (deśa-kāla-atītaḥ) and sees (paśyati) secrets (guhyāni) by putting together (saṃghāṭayati) the elements (bhūtāni) in a specific way --i.e. he realizes what is happening in a particular place or time with some particular person, etc.-- (viśeṣataḥ).  || 1/19-20 ||

𑆯𑆶𑆢𑇀𑆣𑆮𑆴𑆢𑇀𑆪𑆾𑆢𑆪𑆳𑆖𑇀𑆖𑆑𑇀𑆫𑆼𑆯𑆠𑇀𑆮𑆱𑆴𑆢𑇀𑆣𑆴𑆂 𑇆𑇑/𑇒𑇑𑇆

शुद्धविद्योदयाच्चक्रेशत्वसिद्धिः ॥१/२१॥

Śuddhavidyodayāccakreśatvasiddhiḥ || 1/21 ||

Attainment of the State of the Lord of the Wheel --i.e. Śiva-- (takes place) (cakra-īśa-tva-siddhiḥ) because of the rising of Pure Knowledge (śuddha-vidyā-udayāt) || 1/21 ||

𑆃𑆤𑇀𑆪𑆠𑆾’ 𑆥𑆫𑆴𑆩𑆴𑆠𑆪𑆾𑆓𑆴𑆤𑆾 𑆧𑆳𑆲𑇀𑆪𑆠𑆳𑆤𑆴𑆫𑆵𑆲𑆳𑆠𑇀𑆩𑆤𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆤𑇀𑆢𑆴𑆠𑆱𑇀𑆪𑆽𑆮𑆽𑆠𑆳𑆂 𑆯𑆑𑇀𑆠𑆪𑆂
𑆑𑇀𑆫𑆵𑆝𑆽𑆮 𑆠𑆡𑆳 𑆱 𑆩𑆶𑆑𑇀𑆠𑇀𑆪𑆤𑆶𑆫𑆑𑇀𑆠𑆂 𑇅 𑆯𑆶𑆢𑇀𑆣𑆮𑆴𑆢𑇀𑆪𑆼𑆲 𑆱𑆲𑆘𑆳𑆲𑆁𑆨𑆳𑆮𑆂 𑆱𑆫𑇀𑆮𑆮𑇀𑆪𑆳𑆥𑆵 𑆪𑆳
𑆤 𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑆱𑇀𑆠𑆶 𑆥𑇀𑆫𑆠𑆴𑆧𑆾𑆣𑇀𑆪𑆂 𑆥𑆶𑆰𑇀𑆥𑆤𑆴𑆘𑆥𑆫𑆴𑆩𑆬 𑆅𑆮 𑆪𑆂 𑆥𑆶𑆰𑇀𑆥𑆱𑇀𑆡𑆴𑆠𑆿 𑆱𑇀𑆮𑆠𑆂
𑆥𑇀𑆫𑆡𑆠𑆼 𑇅 𑆯𑆶𑆢𑇀𑆣𑆮𑆴𑆢𑇀𑆪𑆼𑆠𑆴 𑆱𑇀𑆮𑆱𑆲𑆘𑆮𑆴𑆢𑇀𑆪𑆳 𑆱𑆳 𑆥𑆶𑆫𑇀𑆮𑆾𑆑𑇀𑆠𑆳 𑆪𑆪𑆳 𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆠𑇀𑆮𑆁 𑆠𑆠𑇀𑆠𑆱𑇀𑆪
𑆱𑇀𑆮𑆨𑆳𑆮𑆯𑇀𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆵 𑆱𑇀𑆮𑆪𑆁 𑆪𑆳 𑆯𑆑𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆥𑇀𑆫𑆮𑆴𑆠𑆠𑆳 𑆮𑇀𑆪𑆳𑆥𑆴𑆑𑆳 𑇅
𑆪𑆾𑆓𑇀𑆪𑆮𑆖𑇀𑆗𑆼𑆢𑆠𑇀𑆮𑆱𑆩𑇀𑆪𑆓𑆶𑆬𑇀𑆬𑆕𑇀𑆔𑆤𑆫𑆑𑇀𑆠𑆯𑇀𑆖 𑆖𑆽𑆠𑆤𑇀𑆪𑆾𑆢𑇀𑆪𑆶𑆑𑇀𑆠𑆾
𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆤𑆴𑆫𑆵𑆲𑆠𑇀𑆮𑆠𑆯𑇀𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆵𑆁 𑆩𑆴𑆬𑆼𑆠𑇀𑆠𑆢𑆳 𑆖𑆑𑇀𑆫𑆼𑆯𑆱𑆩𑆠𑆳𑆁 𑆮𑇀𑆫𑆘𑆼𑆠𑇀 𑇅 𑆃𑆠 𑆆𑆢𑆸𑆰𑆳 𑆮𑆴𑆢𑇀𑆪𑆳
𑆤𑆳𑆤𑇀𑆪𑆳 𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆱𑆩𑆠𑆳𑆪𑆳 𑆪𑆠𑆯𑇀𑆖 𑆠𑆱𑇀𑆪
𑆮𑆴𑆢𑇀𑆪𑆳𑆤𑇀𑆠𑆫𑇀𑆧𑆲𑆴𑆫𑇀𑆨𑆼𑆢𑆫𑆷𑆥𑆱𑆁𑆯𑆪𑆳𑆠𑇀𑆩𑆴𑆑𑆳𑆯𑆶𑆢𑇀𑆣𑆠𑆳𑆮𑆫𑇀𑆘𑆴𑆠𑆳 𑆠𑆠𑆂 𑆱𑆳
𑆮𑇀𑆪𑆳𑆥𑆴𑆑𑆳𑆯𑆶𑆢𑇀𑆣𑆮𑆴𑆢𑇀𑆪𑆳𑆱𑆁𑆘𑇀𑆚𑆳  𑇆𑇑/𑇒𑇑𑇆

अन्यतो’ परिमितयोगिनो बाह्यतानिरीहात्मनः स्वात्मनन्दितस्यैवैताः शक्तयः
क्रीडैव तथा स मुक्त्यनुरक्तः । शुद्धविद्येह सहजाहंभावः सर्वव्यापी या
न प्राप्तस्तु प्रतिबोध्यः पुष्पनिजपरिमल इव यः पुष्पस्थितौ स्वतः
प्रथते । शुद्धविद्येति स्वसहजविद्या सा पुर्वोक्ता यया चक्रेश्वरत्वं तत्तस्य
स्वभावश्चक्रेश्वरी स्वयं या शक्तिचक्रप्रवितता व्यापिका ।
योग्यवच्छेदत्वसम्यगुल्लङ्घनरक्तश्च चैतन्योद्युक्तो
प्रोक्तनिरीहत्वतश्चक्रेश्वरीं मिलेत्तदा चक्रेशसमतां व्रजेत् । अत ईदृषा विद्या
नान्या चक्रेश्वरसमताया यतश्च तस्य
विद्यान्तर्बहिर्भेदरूपसंशयात्मिकाशुद्धतावर्जिता ततः सा
व्यापिकाशुद्धविद्यासंज्ञा  ॥१/२१॥

Anyato’ parimitayogino bāhyatānirīhātmanaḥ svātmananditasyaivaitāḥ śaktayaḥ krīḍaiva tathā sa muktyanuraktaḥ | Śuddhavidyeha sahajāhaṃbhāvaḥ sarvavyāpī yā na prāptastu pratibodhyaḥ puṣpanijaparimala iva yaḥ puṣpasthitau svataḥ prathate | Śuddhavidyeti svasahajavidyā sā purvoktā yayā cakreśvaratvaṃ tattasya svabhāvaścakreśvarī svayaṃ yā śakticakrapravitatā vyāpikā | Yogyavacchedatvasamyagullaṅghanaraktaśca caitanyodyukto proktanirīhatvataścakreśvarīṃ milettadā cakreśasamatāṃ vrajet | Ata īdṛṣā vidyā nānyā cakreśvarasamatāyā yataśca tasya vidyāntarbahirbhedarūpasaṃśayātmikāśuddhatāvarjitā tataḥ sā vyāpikāśuddhavidyāsaṃjñā  || 1/21 ||

In the contrary (anyataḥ), for unlimited yogī-s (aparimita-yoginaḥ) who are characterized by indifference towards externality (bāhyatā-nirīha-ātmanaḥ) (and) truly (eva) rejoicing in their own Self (svātmā-nanditasya), these (etāḥ) abilities (śaktayaḥ) are mere (eva) play (krīḍā); therefore (tathā), they are (saḥ) devoted to Liberation (mukti-anuraktaḥ). ‘Śuddhavidyā’ or ‘Pure Knowledge (śuddha-vidyā) here (iha) (is) ‘Sahajāhaṃbhāva’ or ‘Natural I-ness (sahaja-ahaṃ-bhāvaḥ) which (yā) is All-pervading (sarva-vyāpī), (and It is) not (na) to be attained (prāptaḥ), but (tu) to be understood --i.e. recognized-- (prati-bodhyaḥ) just (iva) like the innate fragrance of a flower (puṣpa-nija-parimalaḥ), which (yaḥ) is naturally (svataḥ) spreading (prathate) when the flower is existing (puṣpa-sthitau). Śuddhavidyā (śuddha-vidyā) is (iti…sā) (then) one’s already mentioned (purva-uktā) Natural Knowledge (sva-sahaja-vidyā), by means of which (yayā) the State of Cakreśvara or the Lord of (all the) Wheels (is realized) (cakreśvara-tvam). That --i.e. His State-- (tat) is His (tasya) ‘Svabhāva’ or ‘Essential Nature’ (svabhāvaḥ) (That is) Cakreśvarī Herself, the Mistress of the Wheels --i.e. the Self-Consciousness of Cakreśvara-- (cakreśvarī…svayam), Who --i.e. Cakreśvarī-- (yā) expands as the All-pervading ‘Śakticakra’ or the ‘Wheels of Śakti’ (śakti-cakra-pravitatā…vyāpikā).

Yogī-s (yogī) (who are) eager to thoroughly transcend the state of separation (avacchedatva-samyak-ullaṅghana-raktaḥ), and (ca) devoted to ‘Caitanya’ or ‘Universal Consciousness’ (caitanya-udyuktaḥ) due to their aforementioned ‘indifferent condition’ (prokta-nirīhatvataḥ), encounter (milet) Cakreśvarī (cakreśvarīm), then (tadā) proceed (vrajet) to their Identification with Cakreśvara (cakreśa-samatām). Thus (ataḥ), such (īdṛṣā) Vidyā (vidyā) is not (na) different (anyā) from ‘Identification with Cakreśvara’ (cakreśvara-samatāyāḥ), and (ca) because (yataḥ) His --i.e. Cakreśvara’s-- (tasya) Vidyā or Knowledge (vidyā) is devoid of impurity (that is) characterized by confusion in the form of the duality of ‘internal’ and ‘external’ (antar-bahir-bheda-rūpa-saṃśaya-ātmikā-aśuddhatā-varjitā); so (tataḥ), It (sā) is technically called the All-pervading Śuddhavidyā or Pure Knowledge (vyāpikā-śuddha-vidyā-saṃjñā).  || 1/21 ||

𑆩𑆲𑆳𑆲𑇀𑆫𑆢𑆳𑆤𑆶𑆱𑆤𑇀𑆣𑆳𑆤𑆳𑆤𑇀𑆩𑆤𑇀𑆠𑇀𑆫𑆮𑆵𑆫𑇀𑆪𑆳𑆤𑆶𑆨𑆮𑆂 𑇆𑇑/𑇒𑇒𑇆

महाह्रदानुसन्धानान्मन्त्रवीर्यानुभवः ॥१/२२॥

Mahāhradānusandhānānmantravīryānubhavaḥ || 1/22 ||

The Experience of the Potency of Mantra --i.e. ‘Aham’ or ‘I Am’-- (takes place) (mantra-vīrya-anubhavaḥ) due to the investigation of the Great Lake (mahā-hrada-anusandhānāt) || 1/22 ||

𑆠𑆡𑆳 𑆯𑆶𑆢𑇀𑆣𑆮𑆴𑆢𑇀𑆪𑆾𑆢𑆪𑆠𑆾 𑆩𑆲𑆳𑆪𑆾𑆓𑆵 𑆩𑆲𑆳𑆲𑇀𑆫𑆢𑆩𑆤𑆶𑆱𑆤𑇀𑆣𑆳𑆪
𑆩𑆤𑇀𑆠𑇀𑆫𑆮𑆵𑆫𑇀𑆪𑆳𑆤𑆶𑆨𑆮𑆬𑆧𑇀𑆣𑆂 𑇅 𑆩𑆲𑆳𑆲𑇀𑆫𑆢𑆾 𑆤𑆴𑆫𑆮𑆑𑆳𑆯𑆫𑆷𑆥𑆵 𑆥𑆫𑆳𑆢𑆴𑆪𑆾𑆘𑆤𑆼 𑆱 𑆪𑆂
𑆱𑆳𑆑𑇀𑆰𑆳𑆠𑇀𑆥𑇀𑆫𑆡𑆠𑆼 𑆱𑆫𑇀𑆮𑆠𑇀𑆫𑆳𑆑𑇀𑆫𑆩𑆠𑆂 𑆱𑆫𑇀𑆮𑆢𑆾𑆠𑇀𑆡𑆴𑆠𑆯𑆶𑆢𑇀𑆣𑆮𑆴𑆢𑇀𑆪𑆳𑆪𑆳𑆂 𑇅 𑆱 𑆖𑆴𑆢𑆳𑆑𑆳𑆯 𑆍𑆮
𑆱𑇀𑆮𑆖𑇀𑆗𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆩𑆳𑆤𑆩𑆼𑆪𑆽𑆑𑆫𑆷𑆥𑆠𑆳 𑆪𑆱𑇀𑆪𑆳𑆩𑆲𑆁𑆫𑆷𑆥𑆩𑆤𑇀𑆠𑇀𑆫𑆂 𑆒𑆼𑆖𑆫𑆵
𑆱𑇀𑆮𑆖𑇀𑆗𑆤𑇀𑆢𑆠𑆾 𑆨𑆮𑆠𑆴 𑇅 𑆠𑆱𑇀𑆪 𑆮𑆵𑆫𑇀𑆪𑆁 𑆱𑆳 𑆯𑆑𑇀𑆠𑆴𑆫𑇀𑆪𑆾𑆖𑇀𑆖𑆳𑆫𑆳
𑆪𑆾𑆓𑇀𑆪𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆮𑆯𑆳𑆠𑇀𑆠𑆠𑇀𑆱𑆁𑆮𑆴𑆢𑇀𑆪𑆼𑆮 𑆱𑆳𑆤𑆤𑇀𑆢𑆾𑆫𑇀𑆩𑆴𑆫𑆷𑆥𑆳 𑇅 𑆃𑆠𑆾 𑆩𑆲𑆳𑆮𑇀𑆪𑆾𑆩𑇀𑆤𑆾’ 𑆤𑆶𑆱𑆤𑇀𑆣𑆳𑆤𑆁
𑆠𑆡𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆠𑇀𑆩𑆑𑆁 𑆤𑆳𑆤𑇀𑆪𑆁 𑆑𑆴𑆬 𑆖 𑆪𑆾𑆓𑆵 𑆠𑆠𑇀𑆫𑆽𑆮
𑆩𑆤𑇀𑆠𑇀𑆫𑆮𑆵𑆫𑇀𑆪𑆳𑆤𑆶𑆨𑆮𑆧𑆸𑆁𑆲𑆴𑆠𑆂  𑇆𑇑/𑇒𑇒𑇆

तथा शुद्धविद्योदयतो महायोगी महाह्रदमनुसन्धाय
मन्त्रवीर्यानुभवलब्धः । महाह्रदो निरवकाशरूपी परादियोजने स यः
साक्षात्प्रथते सर्वत्राक्रमतः सर्वदोत्थितशुद्धविद्यायाः । स चिदाकाश एव
स्वच्छस्वरूपं प्रमातृमानमेयैकरूपता यस्यामहंरूपमन्त्रः खेचरी
स्वच्छन्दतो भवति । तस्य वीर्यं सा शक्तिर्योच्चारा
योग्यहंविमर्शवशात्तत्संविद्येव सानन्दोर्मिरूपा । अतो महाव्योम्नो’ नुसन्धानं
तथाहंविमर्शात्मकं नान्यं किल च योगी तत्रैव
मन्त्रवीर्यानुभवबृंहितः  ॥१/२२॥

Tathā śuddhavidyodayato mahāyogī mahāhradamanusandhāya mantravīryānubhavalabdhaḥ | Mahāhrado niravakāśarūpī parādiyojane sa yaḥ sākṣātprathate sarvatrākramataḥ sarvadotthitaśuddhavidyāyāḥ | Sa cidākāśa eva svacchasvarūpaṃ pramātṛmānameyaikarūpatā yasyāmahaṃrūpamantraḥ khecarī svacchandato bhavati | Tasya vīryaṃ sā śaktiryoccārā yogyahaṃvimarśavaśāttatsaṃvidyeva sānandormirūpā | Ato mahāvyomno’ nusandhānaṃ tathāhaṃvimarśātmakaṃ nānyaṃ kila ca yogī tatraiva mantravīryānubhavabṛṃhitaḥ  || 1/22 ||

Therefore (tathā), the great yogī (mahā-yogī), due to the Rising of Śuddhavidyā (śuddha-vidyā-udayataḥ), after investigating (anusandhāya) the Great Lake (mahā-hradam), attains the Experience of Mantravīrya or the Potency of Mantra or ‘I Am’ (mantra-vīrya-anubhava-labdhaḥ). ‘Mahāhrada’ or the ‘Great Lake’ (mahā-hradaḥ), assuming the form of Timeless and Spaceless Consciousness (niravakāśa-rūpī) in the Union of Parā, etc. --i.e. of all the Speeches-- (parā-ādi-yojane) is That (saḥ) Which (yaḥ) expands (prathate) in front of one’s eyes (sākṣāt) always (sarvadā) (and) everywhere (sarvatra) without succession (akramataḥ) because of the arisen Pure Knowledge (utthita-śuddha-vidyāyāḥ). It is (saḥ) merely (eva) the Sky of Consciousness (cit-ākāśaḥ), one’s Transparent or Free Essential Nature (svaccha-svarūpam) (That is) the Uniformity of ‘subject, cognition and object’ (pramātṛ-māna-meya-eka-rūpatā), in which (yasyām) Mantra (, having) the Form of ‘Aham’ or ‘I’ (ahaṃrūpa-mantraḥ), spontaneously (svacchandataḥ) becomes (bhavati) Khecarī or ‘the Being Who is Existing in the Sky.’ (khecarī). Its --i.e. Mantra’s-- (tasya) ‘Vīrya’ or ‘Potency’ (vīryam) is That (sā) Śakti (śaktiḥ), Who (yā) arises (uccārā) only (eva) in his Consciousness (tat-saṃvidi) in consequence of the Yogī’s Self-awareness (yogi-aham-vimarśa-vaśāt), (and) appears as the Waves of the Bliss (of Consciousness) (sānanda-ūrmi-rūpā). Hence (ataḥ), the Investigation (anusandhānam) of (this) Great Sky (mahā-vyomnaḥ) is therefore (tathā) truly (kila) characterized only by Awareness (aham-vimarśa-ātmakam…na…anyam), consequently (tathā) the Yogī (yogī) is furnished with the Experience of the Potency of Mantra (mantra-vīrya-anubhava-bṛṃhitaḥ) in (such) Awareness or Investigation (vimarśane).  || 1/22 ||

𑆱𑆁𑆓𑇀𑆫𑆲 𑆅𑆢𑆳𑆤𑆵𑆩𑇀

𑆯𑆳𑆩𑇀𑆨𑆮𑆪𑆾𑆓𑆴𑆤 𑆅𑆲𑆳𑆠𑇀𑆩𑆳 𑆖𑆽𑆠𑆤𑇀𑆪𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆮𑆴𑆨𑆳𑆠𑆴
𑆠𑆢𑇀𑆮𑇀𑆪𑆳𑆥𑆑𑆫𑆷𑆥𑆱𑆩𑇀𑆪𑆑𑇀𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆠𑆱𑇀𑆠𑆢𑆳 𑆱 𑆧𑆾𑆣𑆠𑆴 𑆘𑇀𑆚𑆳𑆤𑆁 𑆧𑆤𑇀𑆣𑆁 𑆪𑆾’ 𑆁𑆯𑆠𑇀𑆮𑆩𑆼𑆮
𑆨𑆼𑆢𑆂 𑇅 𑆠𑆠𑇀𑆱𑇀𑆡𑆴𑆠𑆴𑆫𑇀𑆩𑆳𑆠𑆸𑆑𑆪𑆳 𑆨𑆮𑆠𑆴 𑆠𑆶 𑆨𑆽𑆫𑆮𑆱𑆁𑆮𑆴𑆢𑆶𑆢𑆪𑆳𑆠𑇀𑆱 𑆥𑆫𑆥𑇀𑆫𑆩𑆳𑆠𑆳 𑆖
𑆤𑆴𑆫𑇀𑆩𑆳𑆠𑆳 𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪 𑆨𑆮𑆼𑆠𑇀 𑇅 𑆠𑆢𑇀𑆮𑆴𑆑𑆳𑆱𑆤𑆁 𑆠𑆱𑇀𑆪 𑆯𑆑𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆫𑆷𑆥𑆁 𑆖 𑆠𑆠𑇀𑆱𑆤𑇀𑆣𑆳𑆤𑆼𑆤
𑆩𑆳𑆠𑇀𑆫𑆳𑆢𑆴𑆫𑆷𑆥𑆱𑆁𑆲𑆳𑆫𑆾’ 𑆠𑆂 𑆱 𑆮𑇀𑆪𑆳𑆥𑆑𑆾 𑆮𑆴𑆨𑆳𑆠𑆴 𑇅 𑆪𑆢𑆳 𑆘𑆳𑆓𑇀𑆫𑆢𑆳𑆢𑇀𑆪𑆮𑆱𑇀𑆡𑆳𑆂 𑆱 𑆧𑆾𑆣𑆠𑆴
𑆠𑆶𑆫𑇀𑆪𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆳 𑆍𑆠𑆠𑇀𑆠𑆶𑆫𑇀𑆪𑆳𑆨𑆾𑆓𑆂 𑇅 𑆘𑆳𑆓𑇀𑆫𑆢𑆴𑆲 𑆘𑇀𑆚𑆳𑆤𑆁 𑆱𑇀𑆮𑆥𑇀𑆤𑆯𑇀𑆖 𑆮𑆴𑆑𑆬𑇀𑆥𑆯𑇀𑆖
𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑆴𑆫𑆮𑆴𑆮𑆼𑆑𑆫𑆷𑆥𑆳 𑆩𑆳𑆪𑆳 𑇅 𑆆𑆢𑆸𑆯𑆾 𑆪𑆾𑆓𑆵 𑆮𑆵𑆫𑆼𑆯𑆂 𑆥𑆫𑆥𑇀𑆫𑆩𑆳𑆠𑆳 𑆠𑇀𑆫𑆪𑆱𑇀𑆪 𑇅 𑆪𑆾𑆓𑆱𑇀𑆠𑆱𑇀𑆪
𑆮𑆴𑆱𑇀𑆩𑆪𑆫𑆷𑆥𑆼𑆟 𑆨𑆮𑆠𑆴 𑆠𑆢𑆳 𑆱 𑆱𑇀𑆮𑆼𑆖𑇀𑆗𑆳𑆯𑆑𑇀𑆠𑆴𑆪𑆾𑆘𑆴𑆠𑆾’ 𑆠𑆱𑇀𑆠𑆱𑇀𑆩𑆽 𑆢𑆸𑆯𑇀𑆪𑆁 𑆯𑆫𑆵𑆫𑆩𑇀 𑇅
𑆠𑆢𑆳 𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑆴𑆫𑆥𑆴 𑆠𑆠𑇀𑆱𑆁𑆮𑆴𑆖𑇀𑆗𑆫𑆵𑆫𑆩𑆼𑆠𑆖𑇀𑆖 𑆯𑆶𑆢𑇀𑆣𑆠𑆠𑇀𑆠𑇀𑆮𑆱𑆤𑇀𑆣𑆳𑆤𑆁 𑆪𑆼𑆤
𑆥𑆯𑆶𑆠𑇀𑆮𑆤𑆳𑆯𑆤𑆩𑆥𑆯𑆶𑆯𑆑𑇀𑆠𑆴𑆨𑆳𑆮𑆼𑆤 𑇅 𑆠𑆱𑇀𑆪𑆳𑆮𑆴𑆖𑇀𑆗𑆴𑆤𑇀𑆤𑆳 𑆢𑆸𑆰𑇀𑆛𑆴𑆫𑆼𑆮𑆳𑆠𑇀𑆩𑆘𑇀𑆚𑆳𑆤𑆩𑆴𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼 𑇅
𑆠𑆱𑇀𑆪𑆳𑆬𑆿𑆑𑆴𑆑𑆱𑇀𑆪 𑆱𑆩𑆳𑆣𑆴𑆂 𑆥𑆫𑆾 𑆬𑆾𑆑𑆳𑆤𑆤𑇀𑆢𑆫𑆷𑆥𑆼𑆟 𑆨𑆮𑆼𑆠𑇀 𑇅 𑆯𑆶𑆢𑇀𑆣𑆮𑆴𑆢𑇀𑆪𑆳𑆪𑆳𑆱𑇀𑆠𑆢𑆽𑆮𑆁 𑆱
𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆂 𑆱𑇀𑆮𑆪𑆁 𑆱𑆠𑆠𑆮𑆴𑆩𑆫𑇀𑆯𑆮𑆯𑆠𑆯𑇀𑆖 𑆩𑆤𑇀𑆠𑇀𑆫𑆮𑆵𑆫𑇀𑆪𑆁 𑆠𑆱𑇀𑆪 𑆩𑆲𑆳𑆲𑇀𑆫𑆢𑆨𑆳𑆮𑆼𑆤
𑆱𑇀𑆦𑆶𑆫𑆼𑆢𑇀𑆮𑇀𑆪𑆳𑆥𑆑𑆠𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆠𑆂𑇆

संग्रह इदानीम्

शाम्भवयोगिन इहात्मा चैतन्यस्वरूपं विभाति
तद्व्यापकरूपसम्यक्प्रत्यभिज्ञातस्तदा स बोधति ज्ञानं बन्धं यो’ ंशत्वमेव
भेदः । तत्स्थितिर्मातृकया भवति तु भैरवसंविदुदयात्स परप्रमाता च
निर्माता विश्वस्य भवेत् । तद्विकासनं तस्य शक्तिचक्ररूपं च तत्सन्धानेन
मात्रादिरूपसंहारो’ तः स व्यापको विभाति । यदा जाग्रदाद्यवस्थाः स बोधति
तुर्यसंस्थिता एतत्तुर्याभोगः । जाग्रदिह ज्ञानं स्वप्नश्च विकल्पश्च
सुषुप्तिरविवेकरूपा माया । ईदृशो योगी वीरेशः परप्रमाता त्रयस्य । योगस्तस्य
विस्मयरूपेण भवति तदा स स्वेच्छाशक्तियोजितो’ तस्तस्मै दृश्यं शरीरम् ।
तदा सुषुप्तिरपि तत्संविच्छरीरमेतच्च शुद्धतत्त्वसन्धानं येन
पशुत्वनाशनमपशुशक्तिभावेन । तस्याविच्छिन्ना दृष्टिरेवात्मज्ञानमित्युच्यते ।
तस्यालौकिकस्य समाधिः परो लोकानन्दरूपेण भवेत् । शुद्धविद्यायास्तदैवं स
चक्रेश्वरः स्वयं सततविमर्शवशतश्च मन्त्रवीर्यं तस्य महाह्रदभावेन
स्फुरेद्व्यापकत्वस्वरूपतः॥

Saṃgraha idānīm

Śāmbhavayogina ihātmā caitanyasvarūpaṃ vibhāti tadvyāpakarūpasamyakpratyabhijñātastadā sa bodhati jñānaṃ bandhaṃ yo’ ṃśatvameva bhedaḥ | Tatsthitirmātṛkayā bhavati tu bhairavasaṃvidudayātsa parapramātā ca nirmātā viśvasya bhavet | Tadvikāsanaṃ tasya śakticakrarūpaṃ ca tatsandhānena mātrādirūpasaṃhāro’ taḥ sa vyāpako vibhāti | Yadā jāgradādyavasthāḥ sa bodhati turyasaṃsthitā etatturyābhogaḥ | Jāgradiha jñānaṃ svapnaśca vikalpaśca suṣuptiravivekarūpā māyā | Īdṛśo yogī vīreśaḥ parapramātā trayasya | Yogastasya vismayarūpeṇa bhavati tadā sa svecchāśaktiyojito’ tastasmai dṛśyaṃ śarīram | Tadā suṣuptirapi tatsaṃviccharīrametacca śuddhatattvasandhānaṃ yena paśutvanāśanamapaśuśaktibhāvena | Tasyāvicchinnā dṛṣṭirevātmajñānamityucyate | Tasyālaukikasya samādhiḥ paro lokānandarūpeṇa bhavet | Śuddhavidyāyāstadaivaṃ sa cakreśvaraḥ svayaṃ satatavimarśavaśataśca mantravīryaṃ tasya mahāhradabhāvena sphuredvyāpakatvasvarūpataḥ ||

Now (idānīm), a summary (saṃgrahaḥ):

Here --i.e. in the First Chapter of the Śivasūtra-s-- (iha), for the Śāmbhavayogī (śāmbhava-yogine), the Self or Reality (ātmā) shines (vibhāti) as one’s Essential Nature (in the form of) ‘Caitanyam’ or ‘Universal Consciousness (caitanya-svarūpam) due to Its --i.e. of the Self’s-- Perfect Recognition in Its All-pervading Form (tat-vyāpaka-rūpa-samyak-pratyabhijñātaḥ).

Then (tadā), he (saḥ) understands (bodhati) that ‘jñāna’ or ‘limited knowledge’ (jñānam) is ‘bondage (bandham), which is (yaḥ) merely (eva) ‘amśatva’ or the ‘condition of parts’ --i.e. knowledge of separation-- (aṃśatvam) (that is) duality (bhedaḥ). Its --i.e. duality’s-- continuous appearance (tat-sthitiḥ) exists (bhavati) by means of mātṛkā (mātṛkayā), but (tu) due to the Rising of Bhairava’s Consciousness (bhairava-saṃvid-udayāt), he (saḥ) becomes (bhavet) the Supreme Perceiver (para-pramātā) and the Creator (nirmātā) of the world (viśvasya).

For him --i.e. for such a yogī-- (tasya), Its --i.e. the world’s-- expansion (tat-vikāsanam) appears as the Śakticakra or the ‘Wheels of Śakti (śakti-cakra-rūpam), and (ca) by means of the union with them (tat-sandhānena), the dissolution of the (limited) aspects (called) subject, etc. --i.e. subject, cognition and object-- (takes place) (mātṛ-ādi-rūpa-saṃhāraḥ), then (ataḥ) he (saḥ) shines (vibhāti) All-pervading (vyāpakaḥ).

When (yadā) he (saḥ) recognizes (bodhati) the states (of Consciousness) beginning with Jāgrat or wakefulness (jāgrad-ādi-avasthāḥ) as (those which) rest in the Fourth or Turya (turya-saṃsthitāḥ), that (etat) (is called) the ‘Enjoyment of Turya (turya-ābhogaḥ).

Here (iha), ‘Jāgrat’ or ‘wakefulness’ (jāgrat) is jñāna or sensory perception (jñānam), ‘Svapna’ or ‘dreaming’ (svapnaḥ) is thought (vikalpaḥ), and (ca…ca)Suṣupti’ or ‘deep-sleep’ (suṣuptiḥ) is māyā (māyā) (which) appears as ‘aviveka’ or the ‘lack of self-awareness (aviveka-rūpā).

Such (īdṛśaḥ) a yogī (yogī) is ‘Vīreśa’ or the ‘Lord of vīra-s or his own senses’ (vīreśaḥ), the Supreme Perceiver (para-pramātā) of the triad of the states (of Consciousness) (trayasya). For him (tasya), ‘Yoga’ or ‘Union’ (yogaḥ) takes place (bhavati) in the form of ‘Vismaya’ or ‘Amazement (of Consciousness)’ (vismaya-rūpeṇa), then (tadā) he (saḥ) becomes united with his own ‘Icchāśakti’ or ‘Will Power’ (sva-icchā-śakti-yojitaḥ), and then (ataḥ) (any) perceivable object (dṛśyam) becomes his body (śarīram) for him (tasmai).

Then --i.e. in the next aphorism-- (tadā), even (api)Suṣupti’ or ‘deep-sleep’ (suṣuptiḥ) (becomes) the Body of his Consciousness (tat-saṃvit-śarīram), and (ca) this (etat) (is called) ‘Śuddhatattvasandhānam’ or ‘Union with the Pure Principle (śuddha-tattva-sandhānam), by means of which (yena) the Paśu-nature is destroyed (paśutva-nāśanam) as the (Appearance) of ‘Apaśuśakti’ or the ‘Power of being not-limited’ (apaśu-śakti-bhāvena).

Only (eva) his --i.e. of such yogī’s-- (tasya) Uninterrupted (avicchinnā) Viewpoint or ‘Vision’ (dṛṣṭiḥ) (of Reality) is said to be (iti…ucyate)Ātmajñānam’ or ‘the Knowledge of the Self’ (ātmā-jñānam). For (tasya) (such) ‘Alaukika’ or ‘Spiritual Being’ (alaukikasya), Supreme (paraḥ) Samādhi (samādhiḥ) takes place (bhavet) in the form of ‘Lokānanda’ or the ‘Bliss of the world (loka-ānanda-rūpeṇa). Then (tadā), due to (this) ‘Śuddhavidyā’ or ‘Pure Knowledge’ (śuddha-vidyāyāḥ) (which arises) this way (evam), he (saḥ) (becomes) ‘Cakreśvara’ or ‘The Lord of (All) the Wheels (of Śakti) (cakreśvaraḥ) Himself (svayam) under the influence of Perpetual Awareness (satata-vimarśa-vaśataḥ); and (ca) for him (tasya), ‘Mantravīrya’ or the ‘Potency of Mantra’ (mantra-vīryam) radiates (sphuret) as ‘Mahāhrada’ or the ‘Great Lake’ of (Unlimited Consciousness everywhere) (mahā-hrada-bhāvena) because of the Real Nature of ‘All-pervadingness (vyāpakatva-sva-rūpataḥ).  || 1 ||

𑇆 𑆅𑆠𑆴 𑆥𑇀𑆫𑆡𑆩𑆾𑆬𑇀𑆬𑆳𑆱𑆂 𑆯𑇀𑆫𑆵𑆩𑆖𑇀𑆗𑆴𑆮𑆱𑆷𑆠𑇀𑆫𑆬𑆔𑆶𑆮𑆸𑆠𑇀𑆠𑇀𑆪𑆳𑆩𑇀  𑇆𑇑𑇆

॥ इति प्रथमोल्लासः श्रीमच्छिवसूत्रलघुवृत्त्याम्  ॥१॥

 || Iti prathamollāsaḥ śrīmacchivasūtralaghuvṛttyām  || 1 ||

 || Here ends (iti) the ‘First Outpouring’ (prathama-ullāsaḥ) in venerable Śivasūtralaghuvṛttiḥ (śrīmat-śiva-sūtra-laghu-vṛttyām)  || 1 ||

Chapter II.

𑆃𑆡 𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆾𑆬𑇀𑆬𑆳𑆱𑆂

अथ द्वितीयोल्लासः

Atha dvitīyollāsaḥ

The Second Outpouring (dvitīya-ullāsaḥ) begins (atha)

𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆾𑆬𑇀𑆬𑆳𑆱𑆼 𑆯𑆶𑆢𑇀𑆣𑆮𑆴𑆑𑆬𑇀𑆥𑆨𑆳𑆮 𑆄𑆫𑆩𑇀𑆨𑆑𑆑𑇀𑆫𑆩𑆂
𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆂 𑆯𑆳𑆑𑇀𑆠𑆳𑆮𑆼𑆯𑆪𑆾𑆓𑆠𑆂𑇆

द्वितीयोल्लासे शुद्धविकल्पभाव आरम्भकक्रमः
प्रकाशितः शाक्तावेशयोगतः॥

Dvitīyollāse śuddhavikalpabhāva ārambhakakramaḥ
Prakāśitaḥ śāktāveśayogataḥ ||

In the Second Outpouring (of the Śivasūtra-s) (dvitīya-ullāse), ‘the condition of Pure Thought (śuddha-vikalpa-bhāvaḥ) (, which takes place) by means of ‘Śāktāveśa’ or ‘Śākta Penetration (śākta-āveśa-yogataḥ) as a preliminary process (to the Śāmbhava State) (ārambhaka-kramaḥ) is explained (prakāśitaḥ). ||

𑆯𑆳𑆑𑇀𑆠𑆼 𑆪𑆾𑆓𑆵 𑆖𑆴𑆠𑇀𑆱𑆩𑆶𑆢𑇀𑆫𑆁 𑆯𑆶𑆢𑇀𑆣𑆱𑆩𑇀𑆮𑆴𑆢𑇀𑆫𑆷𑆥𑆼𑆟 𑆥𑆯𑇀𑆪𑆠𑇀𑆪𑆷𑆫𑇀𑆩𑆴𑆫𑆷𑆥𑆮𑆫𑇀𑆘𑆤 𑆍𑆮 𑆪𑆠𑆾 𑆫𑆷𑆥𑆼𑆟
𑆱𑆲 𑆱 𑆱𑆩𑆶𑆢𑇀𑆫𑆾𑆫𑇀𑆩𑆴𑆨𑆼𑆢𑆱𑆁𑆯𑆪𑆴𑆠𑆂 𑇅 𑆠𑆡𑆳 𑆯𑆳𑆑𑇀𑆠𑆪𑆾𑆓𑇀𑆪𑆫𑆷𑆥𑆱𑆩𑆶𑆢𑇀𑆫𑆳𑆨𑆴𑆘𑇀𑆚𑆼 𑆫𑆷𑆥𑆮𑆫𑇀𑆘𑆵
𑆠𑇀𑆮𑆫𑆷𑆥𑆱𑆩𑆶𑆢𑇀𑆫𑆩𑆨𑆴𑆘𑇀𑆚𑆳𑆪 𑆠𑆱𑇀𑆩𑆽 𑆫𑆷𑆥𑆬𑆑𑇀𑆰𑆟𑆾𑆫𑇀𑆩𑆪𑆾 𑆤 𑆱𑆩𑆶𑆢𑇀𑆫𑆳𑆢𑇀𑆨𑆴𑆤𑇀𑆤𑆳𑆂 𑆯𑆳𑆩𑇀𑆨𑆮𑆼 𑇅
𑆠𑆠𑇀𑆫𑆾𑆫𑇀𑆩𑆪𑆾 𑆤𑆳𑆩𑆽𑆮 𑆱𑆩𑆶𑆢𑇀𑆫𑆠𑆠𑇀𑆠𑇀𑆮𑆱𑇀𑆪 𑆠𑆡𑆳 𑆱 𑆈𑆫𑇀𑆩𑆵𑆤𑇀𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆳𑆤𑆴 𑆱𑆩𑆶𑆢𑇀𑆫𑆼 𑆧𑆾𑆣𑆠𑆴 𑇅
𑆯𑆳𑆑𑇀𑆠𑆼 𑆪𑆾𑆓𑆵 𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆳𑆤𑆴 𑆤 𑆯𑆑𑇀𑆠𑆾 𑆧𑆾𑆢𑇀𑆣𑆶𑆁 𑆠𑆼𑆰𑆳𑆁 𑆮𑆴𑆯𑆼𑆰𑆠𑇀𑆮𑆠𑆂 𑇅 𑆠𑆡𑆳 𑆱
𑆖𑆴𑆢𑇀𑆢𑆫𑇀𑆥𑆟𑆁 𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆁 𑆥𑆯𑇀𑆪𑆼𑆖𑇀𑆗𑆳𑆩𑇀𑆨𑆮𑆼’ 𑆠𑆱𑇀𑆠𑆱𑇀𑆩𑆽 𑆱𑆩𑆶𑆢𑇀𑆫𑆯𑇀𑆖𑆾𑆫𑇀𑆩𑆪 𑆍𑆑𑆵𑆑𑆸𑆠𑆳𑆂 𑇅
𑆍𑆠𑆠𑇀𑆥𑆫𑆱𑆩𑆶𑆢𑇀𑆫 𑆅𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼 𑇅 𑆠𑆡𑆳 𑆯𑆳𑆑𑇀𑆠𑆳𑆮𑆼𑆯𑆾 𑆫𑆷𑆥𑆮𑆫𑇀𑆘𑆑𑆂 𑆯𑆶𑆢𑇀𑆣𑆱𑆁𑆮𑆴𑆢𑇀𑆨𑆘𑆑𑆂
𑆥𑆫𑆳𑆥𑆫𑆂 𑇅 𑆯𑆳𑆩𑇀𑆨𑆮𑆳𑆮𑆼𑆯𑆾’ 𑆥𑆴
𑆠𑇀𑆪𑆳𑆓𑆥𑆫𑆴𑆓𑇀𑆫𑆲𑆮𑆫𑇀𑆘𑆴𑆠𑆯𑇀𑆖𑆳𑆫𑆷𑆥𑆠𑆠𑇀𑆠𑇀𑆮𑆧𑆾𑆣𑆑𑆱𑇀𑆠𑆠𑇀𑆫𑆖𑆳𑆫𑆷𑆥𑆠𑆠𑇀𑆠𑇀𑆮𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆳𑆢𑇀𑆫𑆷𑆥𑆁 𑆖𑆽𑆮
𑆱𑇀𑆮𑆵𑆑𑆸𑆠𑆩𑆼𑆠𑆖𑇀𑆖 𑆖𑆽𑆠𑆤𑇀𑆪𑆩𑆴𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼 𑇅 𑆪𑆡𑆳 𑆱𑆩𑆶𑆢𑇀𑆫𑆯𑆧𑇀𑆢𑆾 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆫𑇀𑆡𑆯𑇀𑆖𑆾𑆫𑇀𑆩𑆴𑆯𑆧𑇀𑆢𑆾
𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆫𑇀𑆡𑆱𑇀𑆠𑆡𑆳 𑆯𑆳𑆩𑇀𑆨𑆮𑆳𑆮𑆼𑆯𑆾 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆂 𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆱𑇀𑆠𑆶 𑆯𑆳𑆑𑇀𑆠𑆳𑆮𑆼𑆯𑆼 𑆪𑆾𑆓𑆵 𑆮𑆴𑆑𑆬𑇀𑆥𑆁
𑆧𑆬𑆳𑆠𑇀𑆠𑇀𑆪𑆘𑆼𑆠𑇀𑆠𑆡𑆳𑆥𑆴 𑆧𑆬𑆩𑆴𑆲 𑆱𑆩𑇀𑆧𑆾𑆣𑆯𑇀𑆖𑆼𑆠𑆤𑆳 𑇅 𑆯𑆳𑆑𑇀𑆠𑆼 𑆮𑆳
𑆪𑆾𑆓𑇀𑆪𑆳𑆠𑇀𑆩𑆱𑆩𑆳𑆮𑆼𑆯𑆯𑆑𑇀𑆠𑆴𑆱𑆁𑆨𑆸𑆠𑆱𑇀𑆠𑆶 𑆯𑆳𑆩𑇀𑆨𑆮𑆼 𑆱 𑆯𑆑𑇀𑆠𑆾 𑆨𑆼𑆢𑆁
𑆯𑆳𑆩𑇀𑆨𑆮𑆵𑆨𑆴𑆫𑇀𑆮𑆴𑆱𑇀𑆩𑆫𑇀𑆠𑆶𑆩𑆤𑆳𑆮𑆼𑆯𑆠𑆾 𑆪𑆠𑆂 𑆯𑆳𑆩𑇀𑆨𑆮 𑆄𑆮𑆼𑆱𑆳𑆠𑆵𑆠𑆂 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆠𑆂 𑇅𑆅𑆠𑆴
𑆯𑆳𑆩𑇀𑆨𑆮𑆼 𑆯𑆳𑆑𑇀𑆠𑆼 𑆖 𑆮𑆴𑆯𑆼𑆰𑆂𑇆

शाक्ते योगी चित्समुद्रं शुद्धसम्विद्रूपेण पश्यत्यूर्मिरूपवर्जन एव यतो रूपेण
सह स समुद्रोर्मिभेदसंशयितः । तथा शाक्तयोग्यरूपसमुद्राभिज्ञे रूपवर्जी
त्वरूपसमुद्रमभिज्ञाय तस्मै रूपलक्षणोर्मयो न समुद्राद्भिन्नाः शाम्भवे ।
तत्रोर्मयो नामैव समुद्रतत्त्वस्य तथा स ऊर्मीन्प्रतिबिम्बानि समुद्रे बोधति ।
शाक्ते योगी प्रतिबिम्बानि न शक्तो बोद्धुं तेषां विशेषत्वतः । तथा स
चिद्दर्पणं स्वातन्त्र्यं पश्येच्छाम्भवे’ तस्तस्मै समुद्रश्चोर्मय एकीकृताः ।
एतत्परसमुद्र इत्युच्यते । तथा शाक्तावेशो रूपवर्जकः शुद्धसंविद्भजकः
परापरः । शाम्भवावेशो’ पि
त्यागपरिग्रहवर्जितश्चारूपतत्त्वबोधकस्तत्रचारूपतत्त्वपरिज्ञानाद्रूपं चैव
स्वीकृतमेतच्च चैतन्यमित्युच्यते । यथा समुद्रशब्दो निर्विकल्पार्थश्चोर्मिशब्दो
विकल्पार्थस्तथा शाम्भवावेशो निर्विकल्पः स्वभावतस्तु शाक्तावेशे योगी विकल्पं
बलात्त्यजेत्तथापि बलमिह सम्बोधश्चेतना । शाक्ते वा
योग्यात्मसमावेशशक्तिसंभृतस्तु शाम्भवे स शक्तो भेदं
शाम्भवीभिर्विस्मर्तुमनावेशतो यतः शाम्भव आवेसातीतः परमार्थतः ।इति
शाम्भवे शाक्ते च विशेषः॥

Śākte yogī citsamudraṃ śuddhasamvidrūpeṇa paśyatyūrmirūpavarjana eva yato rūpeṇa saha sa samudrormibhedasaṃśayitaḥ | Tathā śāktayogyarūpasamudrābhijñe rūpavarjī tvarūpasamudramabhijñāya tasmai rūpalakṣaṇormayo na samudrādbhinnāḥ śāmbhave | Tatrormayo nāmaiva samudratattvasya tathā sa ūrmīnpratibimbāni samudre bodhati | Śākte yogī pratibimbāni na śakto boddhuṃ teṣāṃ viśeṣatvataḥ | Tathā sa ciddarpaṇaṃ svātantryaṃ paśyecchāmbhave’ tastasmai samudraścormaya ekīkṛtāḥ | Etatparasamudra ityucyate | Tathā śāktāveśo rūpavarjakaḥ śuddhasaṃvidbhajakaḥ parāparaḥ | Śāmbhavāveśo’ pi tyāgaparigrahavarjitaścārūpatattvabodhakastatracārūpatattvaparijñānādrūpaṃ caiva svīkṛtametacca caitanyamityucyate | Yathā samudraśabdo nirvikalpārthaścormiśabdo vikalpārthastathā śāmbhavāveśo nirvikalpaḥ svabhāvatastu śāktāveśe yogī vikalpaṃ balāttyajettathāpi balamiha sambodhaścetanā | Śākte vā yogyātmasamāveśaśaktisaṃbhṛtastu śāmbhave sa śakto bhedaṃ śāmbhavībhirvismartumanāveśato yataḥ śāmbhava āvesātītaḥ paramārthataḥ |Iti śāmbhave śākte ca viśeṣaḥ ||

In the Śākta (Penetration) (śākte), the yogī (yogī) sees (paśyati) the Ocean of Consciousness (cit-samudram) in the form of Pure Consciousness (śuddha-samvid-rūpeṇa) only (eva) when (he) rejects Its waves (ūrmi-rūpa-varjane), because (yataḥ) together (saha) with forms (rūpeṇa), he (saḥ) is confused about the duality of ‘ocean’ and ‘waves’ (samudra-ūrmi-bheda-saṃśayitaḥ). Therefore (tathā), the Śāktayogī (śākta-yogī) rejects forms --i.e. waves in this symbolism-- (rūpa-varjī) to recognize the Formeless Ocean (arūpa-samudra-abhijñe), but (tu) having recognized (abhijñāya) the Formless Ocean (arūpa-samudram) in the Śāmbhava (Penetration) (śāmbhave), the waves -characterized by forms- (rūpa-lakṣaṇa-ūrmayaḥ) are not (na) different (bhinnāḥ) from the Ocean (samudrāt) in his case --i.e. in the case of the Śāmbhavayogī-- (tasmai). There (tatra), ‘waves’ (ūrmayaḥ) are merely (another) name (nāma…eva) for the ‘Reality of the Ocean’ (samudra-tattvasya); therefore (tathā), he (saḥ) considers (bodhati) the waves (ūrmīn) as reflections (pratibimbāni) in the Ocean (samudre). In the Śākta (process) (śākte), the Śāktayogī (yogī) is unable (na…śaktaḥ) to understand (boddhum) (the reality) of reflections (pratibimbāni) because of their differentiation or distinct nature (teṣām…viśeṣatvataḥ).

Thus (tathā), he (saḥ) must see (paśyet) the Mirror of Consciousness (cit-darpaṇam) (That is) Freedom (svātantryam) in the Śāmbhava (State) (śāmbhave), then (ataḥ) the ‘Ocean’ (samudraḥ) and (ca) ‘Its Waves’ (ūrmayaḥ) become the same (ekīkṛtāḥ) for him (tasmai). This (etat) (can be) called (iti…ucyate) the Supreme Ocean (of Consciousness) (para-samudraḥ). So (tathā), the Śākta Penetration (śākta-āveśaḥ) rejects ‘form’ (rūpa-varjakaḥ) (and) worships Pure Consciousness (śuddha-saṃvid-bhajakaḥ), (and it is) ‘parāpara’ or ‘dualistic and non-dualistic’ (at the same time) (para-aparaḥ). Though (api) the Śāmbhava Penetration (śāmbhava-āveśaḥ) is devoid of ‘rejection’ and ‘grabbing’ (of anything) (tyāga-parigraha-varjitaḥ), and (ca) (It) Reveals the ‘Reality of Formlessness’ (arūpa-tattva-bodhakaḥ). But (ca) there (tatra), due to the complete understanding of ‘the Reality of Formelessness’ (arūpa-tattva-parijñānāt), even (ca…eva) ‘form’ (rūpam) is embraced (svīkṛtam), and (ca) this (etat) is called (iti…ucyate) ‘Caitanyam’ or ‘Universal Consciousness’ (caitanyam) (Which) is ‘Para’ or ‘non-dualistic’ (param). Just as (yathā) the word ‘samudra’ or ‘ocean’ (samudra-śabdaḥ) means ‘nirvikalpa’ or ‘thoughtlessness’ (nirvikalpa-arthaḥ), and (ca) the word ‘ūrmi’ or ‘wave’ (ūrmi-śabdaḥ) means ‘thought’ (vikalpa-arthaḥ…tathā), the Śāmbhava Penetration (śāmbhava-āveśaḥ) is naturally (svabhāvataḥ) Thoughtless (nirvikalpaḥ), while (tu) in the Śākta Penetration (śākta-āveśe), the yogī (yogī) should reject (tyajet) thoughts (vikalpam) by Force (balāt), though (tathā…api) ‘Force’ (balam) here (iha) means ‘Understanding’ (sambodhaḥ) or ‘Awareness’ (cetanā).

Or (vā), in the Śākta (phase) (śākte), the yogī (yogī) is furnished with the ability to penetrate into the Ātman --i.e. his Self-- (ātmā-samāveśa-śakti-saṃbhṛtaḥ), but (tu) in Śāmbhava (śāmbhave), he (saḥ) is able (śaktaḥ) to forget (vismartum) duality (bhedam) by means of the Śāmbhavīśakti-s (śāmbhavībhiḥ) due to ‘non-penetration’ (anāveśataḥ), since (yataḥ) the Śāmbhava (State) (śāmbhavaḥ) -in real sense (paramārthataḥ)-, is beyond (any) ‘penetration’ (āvesa-atītaḥ).

This is (iti) the difference between (viśeṣaḥ) the Śākta (śākte) and (ca) Śāmbhava (Penetrations) (śāmbhave). ||

𑆃𑆡 𑆥𑇀𑆫𑆡𑆩𑆱𑆷𑆠𑇀𑆫𑆁 𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆾𑆬𑇀𑆬𑆳𑆱𑆼 𑆯𑆳𑆑𑇀𑆠𑆮𑆴𑆮𑆫𑆟𑆳𑆠𑇀𑆩𑆑𑆼 𑇅

अथ प्रथमसूत्रं द्वितीयोल्लासे शाक्तविवरणात्मके ।

Atha prathamasūtraṃ dvitīyollāse śāktavivaraṇātmake |

Now (atha), the first aphorism (prathama-sūtram) of the Second Outpouring (in the Śivasūtra-s begins) (dvitīya-ullāse). (It is) characterized by the explanation of the Śākta process (śākta-vivaraṇa-ātmake). |

𑆖𑆴𑆠𑇀𑆠𑆁 𑆩𑆤𑇀𑆠𑇀𑆫𑆂 𑇆𑇒/𑇑𑇆

चित्तं मन्त्रः ॥२/१॥

Cittaṃ mantraḥ || 2/1 ||

Mind (cittam) is Mantra (mantra) || 2/1 ||

𑆖𑆴𑆠𑆴𑆯𑇀𑆖𑆴𑆠𑆂 𑆯𑆑𑇀𑆠𑆴𑆫𑆴𑆲 𑆖 𑆠𑆱𑇀𑆪𑆳𑆂 𑆑𑆶𑆚𑇀𑆖𑆴𑆠𑆨𑆳𑆮𑆼 𑆱𑆳 𑆧𑆶𑆢𑇀𑆣𑇀𑆪𑆳𑆢𑆴𑆮𑆫𑇀𑆓𑆖𑆴𑆠𑇀𑆠𑆫𑆷𑆥𑆁 𑆨𑆳𑆠𑆴 𑇅
𑆖𑆴𑆠𑇀𑆠𑆁 𑆖 𑆩𑆳𑆠𑇀𑆫𑆳𑆢𑆴𑆨𑆼𑆢𑆫𑆷𑆥𑆥𑆯𑆶𑆠𑇀𑆮𑆣𑆫𑆩𑇀 𑇅 𑆠𑆼𑆰𑆳𑆁 𑆯𑆳𑆑𑇀𑆠𑆱𑆁𑆪𑆾𑆓𑆠𑆱𑇀𑆠𑆼𑆰𑆳𑆁 𑆲𑆼𑆠𑆶𑆫𑆴𑆠𑆴
𑆩𑆤𑇀𑆠𑇀𑆫𑆾 𑆨𑆮𑆠𑇀𑆪𑆠𑆯𑇀𑆖𑆴𑆠𑇀𑆠𑆁 𑆍𑆮𑆁 𑆩𑆤𑇀𑆠𑇀𑆫𑆂 𑇅 𑆯𑆳𑆑𑇀𑆠𑆯𑆧𑇀𑆢 𑆅𑆲 𑆖𑆴𑆠𑇀𑆠𑆲𑆼𑆠𑆾𑆂 𑆱𑆩𑇀𑆧𑆾𑆣𑆳𑆫𑇀𑆡𑆾’
𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆠𑇀𑆩𑆑𑆂 𑇅 𑆯𑆳𑆩𑇀𑆨𑆮𑆱𑇀𑆠𑆶 𑆨𑆼𑆢𑆱𑆩𑇀𑆪𑆑𑇀𑆥𑇀𑆫𑆬𑆪𑆳𑆠𑇀𑆩𑆑𑆱𑇀𑆠𑆡𑆳
𑆯𑆳𑆩𑇀𑆨𑆮𑆯𑆧𑇀𑆣𑆱𑇀𑆠𑆠𑇀𑆫 𑆖𑆴𑆠𑆼𑆫𑇀𑆮𑆴𑆑𑆳𑆱𑆤𑆳𑆫𑇀𑆡𑆂 𑇅 𑆯𑆳𑆑𑇀𑆠𑆪𑆾𑆓𑆴𑆤𑆼 𑆠𑆶 𑆠𑆱𑇀𑆪
𑆖𑆴𑆠𑇀𑆠𑆮𑆴𑆬𑆵𑆪𑆤𑆩𑆼𑆑𑆳𑆓𑇀𑆫𑆩𑆤𑇀𑆠𑇀𑆫𑆫𑆷𑆥𑆼𑆟 𑆨𑆮𑆼𑆠𑇀 𑇅 𑆖𑆴𑆠𑇀𑆠𑆱𑆩𑇀𑆧𑆾𑆣𑆱𑇀𑆠𑆡𑆳𑆤𑇀𑆠𑆫𑆱𑆁𑆮𑆴𑆢𑆳𑆨𑆾𑆓𑆂
𑆯𑆑𑇀𑆠𑆴𑆱𑇀𑆮𑆫𑆷𑆥𑆠𑆾’ 𑆮𑆣𑆳𑆤𑆠𑆂 𑇅 𑆩𑆤𑇀𑆠𑇀𑆫 𑆅𑆲 𑆤𑆽𑆮 𑆮𑆫𑇀𑆟𑆳𑆮𑆬𑆴𑆫𑆶𑆖𑇀𑆖𑆳𑆫𑆟𑆵𑆪𑆳 𑆠𑆶
𑆠𑆢𑆶𑆖𑇀𑆖𑆳𑆫𑆑𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆠𑇀𑆩𑆱𑇀𑆮𑆫𑆷𑆥𑆩𑇀 𑇅 𑆱 𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆯𑇀𑆫𑆵𑆩𑆳𑆬𑆴𑆤𑇀𑆪𑆳𑆩𑆶𑆖𑇀𑆖𑆳𑆫𑆫𑆲𑆴𑆠𑆁 𑆮𑆱𑇀𑆠𑆶
𑆖𑆼𑆠𑆱𑆽𑆮 𑆮𑆴𑆖𑆴𑆤𑇀𑆠𑆪𑆤𑆴𑆠𑆴 𑇅 𑆪𑆾 𑆩𑆤𑆤𑆳𑆠𑇀𑆠𑇀𑆫𑆳𑆪𑆠 𑆅𑆠𑆴 𑆩𑆤𑇀𑆠𑇀𑆫 𑆅𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼 𑆖𑆽𑆮 𑆯𑆽𑆮𑆼

चितिश्चितः शक्तिरिह च तस्याः कुञ्चितभावे सा बुद्ध्यादिवर्गचित्तरूपं भाति ।
चित्तं च मात्रादिभेदरूपपशुत्वधरम् । तेषां शाक्तसंयोगतस्तेषां हेतुरिति
मन्त्रो भवत्यतश्चित्तं एवं मन्त्रः । शाक्तशब्द इह चित्तहेतोः सम्बोधार्थो’
हंविमर्शात्मकः । शाम्भवस्तु भेदसम्यक्प्रलयात्मकस्तथा
शाम्भवशब्धस्तत्र चितेर्विकासनार्थः । शाक्तयोगिने तु तस्य
चित्तविलीयनमेकाग्रमन्त्ररूपेण भवेत् । चित्तसम्बोधस्तथान्तरसंविदाभोगः
शक्तिस्वरूपतो’ वधानतः । मन्त्र इह नैव वर्णावलिरुच्चारणीया तु
तदुच्चारकविमर्शात्मस्वरूपम् । स यथोक्तं श्रीमालिन्यामुच्चाररहितं वस्तु
चेतसैव विचिन्तयनिति । यो मननात्त्रायत इति मन्त्र इत्युच्यते चैव शैवे

Citiścitaḥ śaktiriha ca tasyāḥ kuñcitabhāve sā buddhyādivargacittarūpaṃ bhāti | Cittaṃ ca mātrādibhedarūpapaśutvadharam | Teṣāṃ śāktasaṃyogatasteṣāṃ heturiti mantro bhavatyataścittaṃ evaṃ mantraḥ | Śāktaśabda iha cittahetoḥ sambodhārtho’ haṃvimarśātmakaḥ | Śāmbhavastu bhedasamyakpralayātmakastathā śāmbhavaśabdhastatra citervikāsanārthaḥ | Śāktayogine tu tasya cittavilīyanamekāgramantrarūpeṇa bhavet | Cittasambodhastathāntarasaṃvidābhogaḥ śaktisvarūpato’ vadhānataḥ | Mantra iha naiva varṇāvaliruccāraṇīyā tu taduccārakavimarśātmasvarūpam | Sa yathoktaṃ śrīmālinyāmuccārarahitaṃ vastu cetasaiva vicintayaniti | Yo mananāttrāyata iti mantra ityucyate caiva śaive

Citi (citiḥ) here (iha) is the Power (śaktiḥ) of Consciousness (citaḥ), and (ca) in Her (tasyāḥ) contracted aspect (kuñcita-bhāve), She (sā) appears (bhāti) as Citta or individual mind (that is) the group of buddhi or intellect, etc. (buddhi-ādi-varga-citta-rūpam). Moreover (ca), citta (cittam) is the holder of paśubhāva or limited existence (, which) forms separation of (limited) subject, etc. --i.e. limited subject, cognition and object-- (mātṛ-ādi-bheda-rūpa-paśutva-dharam). By means of their (teṣām) union in the Śākta (process) (śākta-saṃyogataḥ), their (teṣām) Source (hetuḥ) called (iti) ‘Mantra’ (mantraḥ) takes place (bhavati), then (ataḥ) this way (evam), citta or individual mind (cittam) (becomes) Mantra (Itself) (mantraḥ). The word ‘śākta’ (śākta-śabdaḥ) here (iha) refers to ‘Enlightenment’ or ‘Understanding’ (sambodha-arthaḥ) of the Source of individual mind (citta-hetoḥ), (which ‘Enlightenment’) is characterized by Self-awareness (ahaṃ-vimarśa-ātmakaḥ). Though (tu) (since) the Śāmbhava (State) (śāmbhavaḥ) is characterized by the perfect dissolution of duality (bheda-samyak-pralaya-ātmakaḥ…tathā); the word ‘śāmbhava’ (śāmbhava-śabdhaḥ…tatra) refers to the ‘Expansion (vikāsana-arthaḥ) of Consciousness (citeḥ)’. For the śāktayogī (śākta-yogine…tu), the dissolution of his citta (tasya…citta-vilīyanam) takes place (bhavet) in the form of One-pointed ‘Mantra’ (ekāgra-mantra-rūpeṇa). ‘Cittasambodha’ or ‘Enlightenment of the mind’ (citta-sambodhaḥ) is thus (tathā) the ‘Enjoyment of internal Awareness’ (antara-saṃvid-ābhogaḥ) according to the Essential characteristic of Śakti (śakti-svarūpataḥ) (that is) ‘Attention’ (avadhānataḥ). Mantra (mantraḥ) here (iha) is not at all (na…eva) pronouncable (uccāraṇīyā) series of letters (like usually understood) (varṇa-āvaliḥ), but (tu) the Essential Nature of its Pronouncer in the form of Awareness (tat-uccāraka-vimarśa-ātmā-svarūpam). As It --i.e. Mantra-- has been described (yathā-uktam…saḥ) in Venerable Mālinīvijayottara (śrī-mālinyām): (It is That) Reality (vastu) (which) is devoid of utterance (uccāra-rahitam), (and which) is to be meditated upon (vicintayan) only (eva) by means of Awareness (cetasā…iti). But in Śaivism, it is also said (iti…ucyate ca…eva…śaive) that ‘Mantra’ (mantraḥ) is (that) which (yaḥ) protects (trāyate…iti) from mentation (mananāt)’.  || 2/1 ||

𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆂 𑆱𑆳𑆣𑆑𑆂 𑇆𑇒/𑇒𑇆

प्रयत्नः साधकः ॥२/२॥

Prayatnaḥ sādhakaḥ || 2/2 ||

Continuous endeavour (prayatnaḥ) is effective (sādhakaḥ) || 2/2 ||

𑆥𑇀𑆫𑆪𑆠𑇀𑆤 𑆅𑆠𑆴 𑆇𑆢𑇀𑆪𑆾𑆓𑆾 𑆪𑆾𑆓𑆱𑆩𑇀𑆥𑆠𑇀𑆠𑆴𑆨𑆑𑇀𑆠𑆴𑆱𑆩𑇀𑆨𑆸𑆠𑆱𑇀𑆪 𑆪𑆾𑆓𑆴𑆤𑆾 𑆪𑆾 𑆱𑆳𑆣𑆑𑆂 𑆑𑆡𑆴𑆠𑆾
𑆪𑆠𑆱𑇀𑆠𑆱𑇀𑆪𑆳𑆖𑆳𑆫 𑆍𑆮 𑆱𑆳𑆣𑆑 𑆇𑆖𑇀𑆖𑆳𑆫𑆑𑆱𑇀𑆮𑆫𑆷𑆥𑆩𑆤𑇀𑆠𑇀𑆫𑆥𑆫𑆳𑆩𑆫𑇀𑆯𑆾𑆠𑇀𑆱𑆶𑆑𑆳𑆠𑇀𑆩𑆑 𑆍𑆮 𑇅
𑆱𑆢𑇀𑆪𑆾𑆓𑆵 𑆠𑆡𑆳 𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆁 𑆑𑆫𑆾𑆠𑆶 𑆥𑆶𑆤𑆂 𑆥𑆶𑆤𑆾 𑆩𑆤𑇀𑆠𑇀𑆫𑆫𑆲𑆱𑇀𑆪𑆩𑆨𑆴𑆘𑇀𑆚𑆳𑆠𑆶𑆁 𑆪𑆡𑆳𑆮𑆴𑆣𑆴 𑇅
𑆑𑆬𑆳𑆱𑆁𑆲𑆳𑆫𑆫𑆷𑆥𑆨𑆳𑆮𑆤𑆳 𑆮𑆑𑇀𑆰𑇀𑆪𑆩𑆳𑆤𑆳𑆟𑆮𑆼 𑆑𑇀𑆫𑆴𑆪𑆾𑆥𑆳𑆪𑆼 𑆠𑇀𑆮𑆴𑆲 𑆯𑆳𑆑𑇀𑆠𑆼 𑆠𑆠𑇀𑆥𑆫𑆳𑆑𑆾𑆛𑆴𑆫𑆼𑆮
𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆳 𑇅 𑆠𑆠𑇀𑆫𑆳𑆟𑆮𑆼 𑆢𑆼𑆮𑆠𑆳 𑆖𑆴𑆤𑇀𑆠𑆴𑆠𑆳 𑆱𑆳𑆫𑇀𑆖𑆴𑆠𑆳 𑆖𑆴𑆠𑇀𑆫𑆣𑆳 𑆯𑆳𑆑𑇀𑆠𑆼’ 𑆥𑆴 𑆘𑇀𑆚𑆳𑆤𑆾𑆥𑆳𑆪𑆼
𑆢𑆼𑆮𑆠𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆠𑇀𑆩𑆠𑆽𑆮 𑆪𑆳 𑆱𑇀𑆮𑆮𑆴𑆩𑆫𑇀𑆯𑆼𑆤 𑆥𑆷𑆘𑆤𑆵𑆪𑆳 𑆪𑆠𑆾’ 𑆲𑆁𑆫𑆷𑆥𑆩𑆤𑇀𑆠𑇀𑆫𑆢𑆼𑆮𑆠𑆳
𑆱𑆁𑆪𑇀𑆠𑆾𑆰𑇀𑆪𑆳 𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆪𑆾𑆓𑆠𑆾 𑆤𑆳𑆤𑇀𑆪𑆠𑆂 𑇅 𑆯𑆳𑆑𑇀𑆠𑆂 𑆥𑆫𑆳𑆥𑆫𑆱𑇀𑆠𑆡𑆳 𑆩𑆤𑇀𑆠𑇀𑆫𑆢𑆼𑆮𑆠𑆾𑆢𑆴𑆠𑆳
𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆱𑇀𑆠𑆶 𑆠𑆳𑆁 𑆱𑆩𑇀𑆥𑆷𑆘𑇀𑆪𑆽𑆮 𑆪𑆾𑆓𑆴𑆤𑆳 𑇅 𑆍𑆠𑆠𑇀𑆱𑆠𑇀𑆪𑆁 𑆪𑆠𑆂 𑆯𑆳𑆑𑇀𑆠𑆼 𑆪𑆾𑆓𑆴𑆤𑆯𑇀𑆖𑆴𑆤𑇀𑆠𑆴𑆠𑆳𑆠𑇀𑆩𑆳
𑆢𑆼𑆮𑆠𑆳𑆪𑆳 𑆨𑆴𑆤𑇀𑆤𑆾 𑆪𑆾𑆓𑆴𑆤𑆾 𑆪𑆡𑆳𑆩𑆠𑇀𑆪𑆠𑆂 𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆾’ 𑆥𑆫𑆴𑆲𑆫𑆟𑆵𑆪𑆂 𑆥𑆶𑆤𑆂 𑇅 𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆼’
𑆤𑇀𑆠𑆼’ 𑆥𑆴 𑆠𑆶 𑆯𑆑𑇀𑆠𑆴𑆂 𑆱𑇀𑆪𑆳𑆤𑇀𑆩𑆠𑆴𑆮𑆼𑆯𑆑𑆳 𑆱𑇀𑆮𑆠𑆱𑇀𑆠𑆡𑆳𑆥𑆴 𑆯𑆑𑇀𑆠𑆴𑆫𑆷𑆥𑆁 𑆱𑇀𑆪𑆳𑆢𑇀𑆮𑆴𑆘𑇀𑆚𑆳𑆠𑆁
𑆥𑆯𑇀𑆖𑆳𑆠𑇀𑆑𑇀𑆫𑆩𑆪𑆾𑆓𑆠𑆾 𑆪𑆾𑆓𑆴𑆤𑆾 𑆪𑆡𑆳𑆩𑆠𑆴 𑇅 𑆃𑆤𑇀𑆪𑆠𑆂 𑆯𑆳𑆩𑇀𑆨𑆮𑆼 𑆥𑆫 𑆇𑆢𑇀𑆪𑆾𑆓𑆾
𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆑𑆱𑇀𑆠𑆡𑆳 𑆠𑆶 𑆪𑆾𑆓𑆴𑆤𑆾 𑆩𑆳𑆤𑆱𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆾 𑆤 𑆖 𑇅 𑆥𑇀𑆫𑆪𑆠𑇀𑆤 𑆍𑆮𑆁 𑆯𑆳𑆑𑇀𑆠𑆼 𑆠𑆶 𑆑𑆾
𑆣𑇀𑆪𑆳𑆪𑆵𑆠𑆴 𑆥𑇀𑆫𑆯𑇀𑆤𑆂 𑇅 𑆍𑆰 𑆮𑆴𑆢𑇀𑆪𑆳𑆮𑆳𑆲𑇀𑆪𑆳 𑆖 𑆯𑆳𑆑𑇀𑆠𑆼 𑆱𑆳 𑆠𑇀𑆫𑆴𑆠𑆵𑆪𑆱𑆷𑆠𑇀𑆫𑆢𑆫𑇀𑆯𑆴𑆠𑆳  𑇆𑇒/𑇒𑇆

प्रयत्न इति उद्योगो योगसम्पत्तिभक्तिसम्भृतस्य योगिनो यो साधकः कथितो
यतस्तस्याचार एव साधक उच्चारकस्वरूपमन्त्रपरामर्शोत्सुकात्मक एव ।
सद्योगी तथा प्रयत्नं करोतु पुनः पुनो मन्त्ररहस्यमभिज्ञातुं यथाविधि ।
कलासंहाररूपभावना वक्ष्यमानाणवे क्रियोपाये त्विह शाक्ते तत्पराकोटिरेव
प्रकाशिता । तत्राणवे देवता चिन्तिता सार्चिता चित्रधा शाक्ते’ पि ज्ञानोपाये
देवताहंविमर्शात्मतैव या स्वविमर्शेन पूजनीया यतो’ हंरूपमन्त्रदेवता
संय्तोष्या प्रयत्नयोगतो नान्यतः । शाक्तः परापरस्तथा मन्त्रदेवतोदिता
स्वभावतस्तु तां सम्पूज्यैव योगिना । एतत्सत्यं यतः शाक्ते योगिनश्चिन्तितात्मा
देवताया भिन्नो योगिनो यथामत्यतः प्रयत्नो’ परिहरणीयः पुनः । प्रयत्ने’
न्ते’ पि तु शक्तिः स्यान्मतिवेशका स्वतस्तथापि शक्तिरूपं स्याद्विज्ञातं
पश्चात्क्रमयोगतो योगिनो यथामति । अन्यतः शाम्भवे पर उद्योगो
निर्विकल्पकस्तथा तु योगिनो मानसप्रयत्नो न च । प्रयत्न एवं शाक्ते तु को
ध्यायीति प्रश्नः । एष विद्यावाह्या च शाक्ते सा त्रितीयसूत्रदर्शिता  ॥२/२॥

Prayatna iti udyogo yogasampattibhaktisambhṛtasya yogino yo sādhakaḥ kathito yatastasyācāra eva sādhaka uccārakasvarūpamantraparāmarśotsukātmaka eva | Sadyogī tathā prayatnaṃ karotu punaḥ puno mantrarahasyamabhijñātuṃ yathāvidhi | Kalāsaṃhārarūpabhāvanā vakṣyamānāṇave kriyopāye tviha śākte tatparākoṭireva prakāśitā | Tatrāṇave devatā cintitā sārcitā citradhā śākte’ pi jñānopāye devatāhaṃvimarśātmataiva yā svavimarśena pūjanīyā yato’ haṃrūpamantradevatā saṃytoṣyā prayatnayogato nānyataḥ | Śāktaḥ parāparastathā mantradevatoditā svabhāvatastu tāṃ sampūjyaiva yoginā | Etatsatyaṃ yataḥ śākte yoginaścintitātmā devatāyā bhinno yogino yathāmatyataḥ prayatno’ pariharaṇīyaḥ punaḥ | Prayatne’ nte’ pi tu śaktiḥ syānmativeśakā svatastathāpi śaktirūpaṃ syādvijñātaṃ paścātkramayogato yogino yathāmati | Anyataḥ śāmbhave para udyogo nirvikalpakastathā tu yogino mānasaprayatno na ca | Prayatna evaṃ śākte tu ko dhyāyīti praśnaḥ | Eṣa vidyāvāhyā ca śākte sā tritīyasūtradarśitā  || 2/2 ||

‘Prayatna’ (prayatnaḥ) is also (iti) ‘Udyoga’ or ‘Continuous Endeavour’ (udyogaḥ) of the yogin (yoginaḥ) who (yaḥ) is endowed with Devotion to Success on (the Path of) Yoga (yoga-sampatti-bhakti-sambhṛtasya). (Because of this, he) is called (kathitaḥ) ‘sādhaka’ or a spiritual aspirant (sādhakaḥ), since (yataḥ) only (eva) his (tasya) ācāra or conduct (ācāraḥ) is effective (sādhakaḥ) (, as it is) characterized merely by ‘striving for the understanding of ‘Mantra’ (that is) the Essential Nature of the Pronouncer’ (and not of the ‘pronounced’ which is not real mantra) (uccāraka-svarūpa-mantra-parāmarśa-utsuka-ātmakaḥ…eva). A real yogin (sat-yogī) therefore (tathā) must perform (karotu) zealous effort (prayatnam) again (punaḥ) and again (punaḥ) to recognize (abhijñātum) the ‘Secret of Mantra’ (mantra-rahasyam), according to the precepts (yathāvidhi).

‘Bhāvanā’ or ‘contemplation’ (which) has the appearance of the dissolution of parts (kalā-saṃhāra-rūpa-bhāvanā) will be explained later (vakṣyamānā) in the (third chapter dealing with the) way of aṇu (āṇave) (that is) the ‘method of activity’ (kriya-upāye), but (tu) here (iha) in the śākta (process) (śākte), only (eva) its --i.e. such successive contemplation’s-- culmination (tat-parā-koṭiḥ) is described or revealed (prakāśitā). There (tatra), in the āṇava (process) (āṇave) the (sā) Deity (devatā) is imagined (cintitā), (and) honoured (arcitā) in manyfold ways (citradhā), but (api) in the śākta (process that is) (śākte) the ‘method of knowledge’ (jñāna-upāye), the Deity (devatā) is only (eva) the Essence of ‘Self-awareness’ (ahaṃvimarśa-ātmatā), which (yā) is to be worshipped (pūjanīyā) by Awareness (then) (svavimarśena), because (yataḥ) the ‘Mantradevatā’ or the ‘Deity of the Mantra’ appears as ‘Aham’ or ‘I’ (aham-rūpa-mantra-devatā), (and It) is to be satisfied (saṃytoṣyā) by means of Continuous Endeavour (prayatna-yogataḥ), (and) not (na) by any other way (anyataḥ). The śākta (process) (śāktaḥ) is parāpara (para-aparaḥ); therefore (tathā), the Mantradevatā (mantra-devatā) rises (uditā) naturally --i.e. this is the ‘para’ or ‘supreme’ aspect-- (svabhāvataḥ), but (tu) only after being (tām) worshipped (sampūjyaiva) by the yogin --i.e. this is the ‘apara’ or ‘non-supreme’ aspect-- (yoginā). This (etat) is true (satyam) because (yataḥ) in the śākta process (śākte), the yogin’s (yoginaḥ) imagined self (cintitā-ātmā) is different (bhinnaḥ) from the Devatā (devatāyāḥ) according to the yogin’s intellect or understanding (yoginaḥ…yathā-mati). Though (api…tu) at the end of ‘prayatna’ or ‘continuous effort’ (prayatne…ante), Śakti (śaktiḥ) naturally (syāt…svataḥ) enters to the (yogin’s) intellect (mati-veśakā); nevertheless (tathā…api), the Nature of Śakti (śakti-rūpam) is (syāt) understood (vijñātam) later (paścāt) in a gradual way (krama-yogataḥ) according to the yogin’s (power of) understanding (yoginaḥ…yathā-mati); so (ataḥ), ‘prayatna’ (prayatnaḥ) is to be performed --lit. not to be avoided-- (apariharaṇīyaḥ) repeatedly (punaḥ). On the contrary (anyataḥ), in the śāmbhava (state that is) (śāmbhave) supreme (pare), ‘continuous endeavour’ (udyogaḥ) is thoughtless (nirvikalpakaḥ); therefore (tathā…tu), mental effort (mānasa-prayatnaḥ) on the part of the yogin (yoginaḥ) does not take place (na…ca). This way (evam), ‘continuous endeavour’ (prayatnaḥ) in the śākta (process can be formed as the arrival of) (śākte…tu) the question (praśnaḥ): “Who (kaḥ) is meditating (dhyāyī…iti)?”. This (eṣaḥ) is Vidyā or Wisdom (vidyā) to be invoked (āvāhyā), and (ca) It (sā) will be explained in the third sūtra (tritīya-sūtra-darśitā) in this (chapter dealing with the) śākta (process) (śākte).  || 2/2 ||

𑆮𑆴𑆢𑇀𑆪𑆳𑆯𑆫𑆵𑆫𑆱𑆠𑇀𑆠𑆳 𑆩𑆤𑇀𑆠𑇀𑆫𑆫𑆲𑆱𑇀𑆪𑆩𑇀 𑇆𑇒/𑇓𑇆

विद्याशरीरसत्ता मन्त्ररहस्यम् ॥२/३॥

Vidyāśarīrasattā mantrarahasyam || 2/3 ||

The Power of Existence (, Which) embodies Wisdom (vidyā‑śarīra‑sattā), is the Secret of Mantra --i.e. ‘Aham’ or ‘I am’-- (mantra‑rahasyam) || 2/3 ||

𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆁 𑆩𑆤𑇀𑆠𑇀𑆫𑆫𑆲𑆱𑇀𑆪𑆩𑆴𑆲𑆳𑆮𑆳𑆲𑇀𑆪𑆳𑆮𑆴𑆢𑇀𑆪𑆳𑆯𑆫𑆵𑆫𑆱𑆠𑇀𑆠𑆳 𑇅 𑆠𑆢𑆼𑆮 𑆱𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆱𑆠𑇀𑆠𑆳 𑆱𑆳
𑆖𑆴𑆠𑆴𑆯𑆑𑇀𑆠𑆴𑆫𑇀𑆪𑆳 𑆮𑆴𑆢𑇀𑆪𑆳𑆫𑆷𑆥𑆳 𑆱𑇀𑆮𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆮𑆫𑆳 𑆱𑆠𑆾 𑆧𑆾𑆣 𑆍𑆮𑇅 𑆩𑆤𑇀𑆠𑇀𑆫𑆂 𑆯𑆽𑆮𑆢𑆫𑇀𑆯𑆤𑆼
𑆥𑆷𑆫𑇀𑆮𑆾𑆑𑇀𑆠𑆾’ 𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆂 𑆥𑇀𑆫𑆑𑆳𑆯𑆩𑆲𑆴𑆩𑆳𑆠𑇀𑆩𑆠𑆳 𑆪𑆳 𑆱𑆁𑆑𑆾𑆖𑆳𑆖𑇀𑆖𑆴𑆠𑇀𑆠𑆲𑆼𑆠𑆶𑆯𑇀𑆖 𑆖𑆴𑆠𑇀𑆠𑆁 𑆱𑇀𑆮𑆪𑆁
𑆨𑆮𑆼𑆖𑇀𑆖 𑆮𑆴𑆑𑆳𑆱𑆳𑆖𑇀𑆖𑆴𑆠𑆴𑆯𑆑𑇀𑆠𑆴𑆫𑆼𑆮 𑆮𑆴𑆨𑆳𑆠𑆴 𑇅 𑆠𑆡𑆳𑆥𑆴 𑆩𑆤𑇀𑆠𑇀𑆫𑆫𑆲𑆱𑇀𑆪𑆁 𑆓𑆷𑆞𑆁 𑆬𑆿𑆑𑆴𑆑𑆳𑆤𑆳𑆁
𑆠𑆼𑆰𑆳𑆁 𑆨𑆼𑆢𑆥𑆷𑆘𑆑𑆳𑆤𑆳𑆁 𑆱𑆁𑆯𑆪𑆫𑆷𑆥𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆠𑆳𑆪𑆳𑆱𑇀𑆠𑆠𑇀𑆱𑆢𑆾𑆢𑆴𑆠𑆁 𑆪𑆾𑆓𑆴𑆤𑆳𑆩𑆤𑇀𑆠𑆫𑇀𑆩𑆶𑆒𑆳𑆟𑆳𑆁
𑆯𑆑𑇀𑆠𑆴𑆱𑆁𑆄𑆮𑆴𑆰𑇀𑆛𑆳𑆤𑆳𑆁 𑆓𑆶𑆫𑇀𑆮𑆳𑆪𑆠𑇀𑆠𑆳𑆤𑆳𑆁 𑆯𑆩𑇀𑆨𑆶𑆥𑇀𑆫𑆱𑆳𑆢𑆠𑆂 𑇅 𑆮𑆴𑆢𑇀𑆪𑆼𑆲𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆂 𑆥𑆶𑆤𑆾
𑆮𑆴𑆯𑇀𑆮𑆾𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆂 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆥𑇀𑆫𑆯𑇀𑆤𑆳𑆮𑆳𑆲𑇀𑆪𑆳 𑆓𑆶𑆫𑆶𑆯𑆑𑇀𑆠𑆴𑆱𑆧𑆬𑆵𑆑𑆸𑆠𑆼𑆤 𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆖𑆼𑆠𑆱𑆳 𑇅
𑆍𑆠𑆢𑆳𑆮𑆳𑆲𑆤𑆁 𑆤𑆽𑆮 𑆥𑆢𑆳𑆫𑇀𑆡𑆳𑆮𑆣𑆳𑆤𑆁 𑆠𑆶 𑆣𑇀𑆪𑆳𑆪𑆴𑆨𑆷𑆠𑇀𑆪𑆮𑆣𑆳𑆤𑆩𑆼𑆮 𑆠𑆡𑆳
𑆮𑆫𑇀𑆟𑆳𑆮𑆬𑆴𑆩𑆤𑇀𑆠𑇀𑆫𑆮𑇀𑆪𑆳𑆥𑆳𑆫𑆾’ 𑆤𑆫𑇀𑆡𑆑𑆂 𑆯𑆑𑇀𑆠𑆼 𑇅 𑆍𑆠𑆖𑇀𑆗𑆳𑆑𑇀𑆠𑆥𑆢𑆁 𑆬𑆧𑇀𑆣𑆶𑆁 𑆪𑆾𑆓𑆵
𑆱𑆁𑆑𑆬𑇀𑆥𑆖𑆾𑆢𑆑𑆳𑆤𑇀𑆠𑆂𑆱𑇀𑆡𑆱𑆁𑆯𑆪𑆤𑆴𑆫𑆥𑆼𑆑𑇀𑆰𑆂 𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆁 𑆑𑆫𑆾𑆠𑆶 𑆨𑆑𑇀𑆠𑆴𑆠 𑆍𑆮 𑆪𑆠𑆾’
𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆥𑇀𑆫𑆱𑆑𑇀𑆠𑆴𑆱𑇀𑆠𑆡𑆳 𑆯𑆳𑆑𑇀𑆠𑆼 𑆱𑆳𑆣𑆑𑆳 𑇅 𑆃𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆫𑆲𑆱𑇀𑆪𑆁 𑆓𑆶𑆫𑆶𑆥𑇀𑆫𑆢𑆫𑇀𑆯𑆴𑆠𑆩𑆼𑆮
𑆥𑆢𑆳𑆫𑇀𑆡𑆳𑆠𑆵𑆠𑆼 𑆠𑆢𑆶𑆢𑆴𑆠𑆁 𑆖𑆳𑆠𑆴𑆩𑆳𑆠𑇀𑆫𑆨𑆑𑇀𑆠𑆿 𑆯𑆴𑆰𑇀𑆪𑆱𑇀𑆪  𑇆𑇒/𑇓𑇆

प्रोक्तं मन्त्ररहस्यमिहावाह्याविद्याशरीरसत्ता । तदेव स्वस्वरूपं सत्ता सा
चितिशक्तिर्या विद्यारूपा स्वाहंविमर्शवरा सतो बोध एव। मन्त्रः शैवदर्शने
पूर्वोक्तो’ हंविमर्शः प्रकाशमहिमात्मता या संकोचाच्चित्तहेतुश्च चित्तं स्वयं
भवेच्च विकासाच्चितिशक्तिरेव विभाति । तथापि मन्त्ररहस्यं गूढं लौकिकानां
तेषां भेदपूजकानां संशयरूपबहिर्मुखतायास्तत्सदोदितं योगिनामन्तर्मुखाणां
शक्तिसंआविष्टानां गुर्वायत्तानां शम्भुप्रसादतः । विद्येहाहंविमर्शः पुनो
विश्वोत्तीर्णः प्रोक्तप्रश्नावाह्या गुरुशक्तिसबलीकृतेन प्रबुद्धचेतसा ।
एतदावाहनं नैव पदार्थावधानं तु ध्यायिभूत्यवधानमेव तथा
वर्णावलिमन्त्रव्यापारो’ नर्थकः शक्ते । एतच्छाक्तपदं लब्धुं योगी
संकल्पचोदकान्तःस्थसंशयनिरपेक्षः प्रयत्नं करोतु भक्तित एव यतो’
हंविमर्शप्रसक्तिस्तथा शाक्ते साधका । अहंविमर्शरहस्यं गुरुप्रदर्शितमेव
पदार्थातीते तदुदितं चातिमात्रभक्तौ शिष्यस्य  ॥२/३॥

Proktaṃ mantrarahasyamihāvāhyāvidyāśarīrasattā | Tadeva svasvarūpaṃ sattā sā citiśaktiryā vidyārūpā svāhaṃvimarśavarā sato bodha eva | Mantraḥ śaivadarśane pūrvokto’ haṃvimarśaḥ prakāśamahimātmatā yā saṃkocāccittahetuśca cittaṃ svayaṃ bhavecca vikāsāccitiśaktireva vibhāti | Tathāpi mantrarahasyaṃ gūḍhaṃ laukikānāṃ teṣāṃ bhedapūjakānāṃ saṃśayarūpabahirmukhatāyāstatsadoditaṃ yogināmantarmukhāṇāṃ śaktisaṃāviṣṭānāṃ gurvāyattānāṃ śambhuprasādataḥ | Vidyehāhaṃvimarśaḥ puno viśvottīrṇaḥ proktapraśnāvāhyā guruśaktisabalīkṛtena prabuddhacetasā | Etadāvāhanaṃ naiva padārthāvadhānaṃ tu dhyāyibhūtyavadhānameva tathā varṇāvalimantravyāpāro’ narthakaḥ śakte | Etacchāktapadaṃ labdhuṃ yogī saṃkalpacodakāntaḥsthasaṃśayanirapekṣaḥ prayatnaṃ karotu bhaktita eva yato’ haṃvimarśaprasaktistathā śākte sādhakā | Ahaṃvimarśarahasyaṃ gurupradarśitameva padārthātīte taduditaṃ cātimātrabhaktau śiṣyasya  || 2/3 ||

Here (iha), as it has been mentioned before (proktam), the Secret of Mantra (mantra-rahasyam) is the Power of Existence (, Which) embodies Wisdom to be Invoked (āvāhyā-vidyā-śarīra-sattā). Only (eva) that --i.e. the Secret-- (tat) is one’s True Nature (sva-sva-rūpam) That is (sā) Existence (sattā), the Power of Consciousness (citi-śaktiḥ yā), Which (yā) assumes the form of Wisdom (vidyā-rūpā) as most excellent Self-awareness (sva-aham-vimarśa-varā), (as It is) merely (eva) the Understanding (bodhaḥ) (of one’s own) Existence or Fact of Being (sataḥ).

It is already said (pūrva-uktaḥ) (that) Mantra (mantraḥ) in the Śaiva Doctrine (śaiva-darśane) is Self-awareness (aham-vimarśaḥ), the Essence of the Greatness of Prakāśa or the Light (of Consciousness --i.e. the Light of Existence--) (prakāśa-mahimā-ātmatā), Which (yā), in contraction (saṃkocāt), becomes (bhavet) the Source of citta or individual mind (citta-hetuḥ), but also (ca) the citta (cittam) itself (svayam), though (ca) in expansion (vikāsāt), (It) shines (vibhāti) only (eva) as Citiśakti, the Power of Consciousness (citi-śaktiḥ).

Though (tathā…api) the ‘Secret of Mantra’ (mantra-rahasyam) is concealed (gūḍham) in the case of laukika-s or worldly beings (laukikānām) (who) worship differentiation (bheda-pūjakānām) due to their extroversion (born of) confusion (teṣām…saṃśaya-rūpa-bahir-mukhatāyāḥ), It --i.e. such Secret-- (tat) is always arising (sadā…uditam) in the case of introverted (antar-mukhāṇām) yogī-s (yoginām) who are possessed of Śakti (śakti-saṃāviṣṭānām) (and) resting on the Guru (guru-āyattānām) because of the Grace of Lord Śambhu (śambhu-prasādataḥ).

Again (punaḥ), ‘Vidyā’ or ‘Wisdom’ (vidyā) here (iha) is Self-awareness (aham-vimarśaḥ) beyond the world --i.e. transcendent-- (viśva-uttīrṇaḥ), (and It is) to be Invoked in the form of the aforementioned Question (prokta-praśna-āvāhyā) by means of awakened intellect (prabuddha-cetasā) (that is) empowered by the Power of the Guru (guru-śakti-sabalī-kṛtena).

This (etat) Invocation (āvāhanam) is not at all (na…eva) ‘attention to the meaning of words’ --e.g. ‘mantra-s’-- (pada-artha-avadhānam), but (tu) mere (eva) ‘Attention to the ‘Existence of the Meditator’ (dhyāyi-bhūti-avadhānam); thus (tathā), the usage of mantra-s composed of letters (varṇa-āvali-mantra-vyāpāraḥ) is worthless (anarthakaḥ) in the śākta (process) (śakte). To attain (labdhum) this (etat) śākta condition (śākta-padam), the yogī (yogī), (who) is indifferent to his inherent doubts (which) impell imagination (saṃkalpa-codaka-antaḥ-stha-saṃśaya-nirapekṣaḥ), must perform (karotu) ‘continuous endeavour’ (prayatnam) out of mere Devotion (bhaktitaḥ…eva), because (yataḥ) ‘being occupied with I-consciousness’ (aham-vimarśa-prasaktiḥ) is the ‘key to success’ (sādhakā) in the śākta path (śākte). The Secret of I-Consciousness (aham-vimarśa-rahasyam) is revealed only by the Guru (guru-pradarśitam…eva) beyond the sphere of words (pada-artha-atīte), and (ca) It (tat) arises (uditam) when the disciple’s (śiṣyasya) devotion is enormous (ati-mātra-bhaktau).  || 2/3 ||

𑆓𑆫𑇀𑆨𑆼 𑆖𑆴𑆠𑇀𑆠𑆮𑆴𑆑𑆳𑆱𑆾 𑆮𑆴𑆯𑆴𑆰𑇀𑆛𑆮𑆴𑆢𑇀𑆪𑆳 𑆱𑇀𑆮𑆥𑇀𑆤𑆂 𑇆𑇒/𑇔𑇆

गर्भे चित्तविकासो विशिष्टविद्या स्वप्नः ॥२/४॥

Garbhe cittavikāso viśiṣṭavidyā svapnaḥ || 2/4 ||

The expansion of mind (citta-vikāsaḥ) in Garbha or the Womb
 (of Consciousness) (garbhe) is differentiated knowledge (of parts) (viśiṣṭa-vidyā) (and) is (merely) dreaming (svapnaḥ) || 2/4 ||

𑆮𑆴𑆢𑇀𑆪𑆳 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆳 𑆪𑆳 𑆩𑆤𑇀𑆠𑇀𑆫𑆫𑆲𑆱𑇀𑆪𑆩𑆼𑆑𑆳𑆓𑇀𑆫𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆾 𑆪𑆼𑆤𑆳𑆤𑆼𑆑𑆳𑆓𑇀𑆫𑆫𑆷𑆥𑆖𑆴𑆠𑇀𑆠𑆁 𑆩𑆤𑇀𑆠𑇀𑆫𑆂 𑇅
𑆪𑆢𑆳 𑆠𑆶 𑆖𑆴𑆠𑇀𑆠𑆁 𑆨𑆮𑆠𑆴 𑆧𑆶𑆢𑇀𑆣𑇀𑆪𑆳𑆢𑆴𑆫𑆷𑆥𑆮𑆴𑆑𑆳𑆱𑆫𑆷𑆥𑆼𑆟 𑆠𑆢𑇀𑆮𑆴𑆢𑇀𑆪𑆳 𑆱𑇀𑆮𑆥𑇀𑆤 𑆍𑆮 𑆖𑆴𑆠𑇀𑆠𑆱𑇀𑆪
𑆮𑆸𑆠𑇀𑆠𑆪𑆂 𑇅 𑆍𑆰𑆳 𑆮𑆴𑆯𑆴𑆰𑇀𑆠𑆮𑆴𑆢𑇀𑆪𑆳 𑆓𑆫𑇀𑆨𑆼’ 𑆤𑇀𑆠𑆫𑆱𑆁𑆮𑆴𑆢𑆴 𑆑𑆳𑆫𑆑𑆼 𑆥𑇀𑆫𑆱𑆷𑆪𑆠𑆼 𑇅 𑆱𑆳 𑆮𑆴𑆢𑇀𑆪𑆳
𑆑𑆶𑆚𑇀𑆖𑆴𑆠𑆳 𑆮𑆴𑆯𑆴𑆰𑇀𑆠𑆫𑆷𑆥𑆳 𑆖𑆳𑆁𑆯𑆠𑆳 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆓𑇀𑆫𑆳𑆲𑆑𑆨𑆼𑆢𑆠𑆳 𑆥𑆷𑆫𑇀𑆮𑆾𑆑𑇀𑆠𑆳 𑇅 𑆪𑆾𑆓𑆵 𑆯𑆳𑆑𑇀𑆠𑆼‘
𑆮𑆴𑆯𑆴𑆰𑇀𑆛𑆮𑆴𑆢𑇀𑆪𑆳𑆁 𑆩𑆤𑇀𑆠𑇀𑆫𑆩𑆮𑆼𑆑𑇀𑆰𑇀𑆪𑆧𑆾𑆣𑆫𑆷𑆥𑆱𑇀𑆮𑆥𑇀𑆤𑆮𑆫𑇀𑆘𑆴𑆠𑆾 𑆨𑆮𑆼𑆠𑇀 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆁
𑆯𑇀𑆫𑆵𑆩𑆢𑇀𑆨𑆷𑆠𑇀𑆪𑆳

𑆱𑇀𑆮𑆱𑆁𑆑𑆬𑇀𑆥𑆥𑆫𑆳𑆩𑆫𑇀𑆯𑆳𑆢𑇀𑆮𑆴𑆯𑆶𑆢𑇀𑆣𑆘𑇀𑆚𑆳𑆤𑆱𑆁𑆯𑇀𑆫𑆪𑆳𑆠𑇀  𑇅
𑆥𑆫𑆩𑆳𑆲𑇀𑆬𑆳𑆢𑆬𑆳𑆨𑆳𑆖𑇀𑆖 𑆧𑆾𑆣𑆽𑆑𑆔𑆤𑆠𑆳 𑆩𑆶𑆤𑆼𑆫𑆴𑆠𑆴𑇆

 𑇆𑇒/𑇔𑇆

विद्या प्रोक्ता या मन्त्ररहस्यमेकाग्राहंविमर्शो येनानेकाग्ररूपचित्तं मन्त्रः ।
यदा तु चित्तं भवति बुद्ध्यादिरूपविकासरूपेण तद्विद्या स्वप्न एव चित्तस्य
वृत्तयः । एषा विशिष्तविद्या गर्भे’ न्तरसंविदि कारके प्रसूयते । सा विद्या
कुञ्चिता विशिष्तरूपा चांशता ग्राह्यग्राहकभेदता पूर्वोक्ता । योगी शाक्ते‘
विशिष्टविद्यां मन्त्रमवेक्ष्यबोधरूपस्वप्नवर्जितो भवेत् । यथोक्तं
श्रीमद्भूत्या

स्वसंकल्पपरामर्शाद्विशुद्धज्ञानसंश्रयात्  ।
परमाह्लादलाभाच्च बोधैकघनता मुनेरिति॥

 ॥२/४॥

Vidyā proktā yā mantrarahasyamekāgrāhaṃvimarśo yenānekāgrarūpacittaṃ mantraḥ | Yadā tu cittaṃ bhavati buddhyādirūpavikāsarūpeṇa tadvidyā svapna eva cittasya vṛttayaḥ | Eṣā viśiṣtavidyā garbhe’ ntarasaṃvidi kārake prasūyate | Sā vidyā kuñcitā viśiṣtarūpā cāṃśatā grāhyagrāhakabhedatā pūrvoktā | Yogī śākte‘ viśiṣṭavidyāṃ mantramavekṣyabodharūpasvapnavarjito bhavet | Yathoktaṃ śrīmadbhūtyā

Svasaṃkalpaparāmarśādviśuddhajñānasaṃśrayāt  |
Paramāhlādalābhācca bodhaikaghanatā muneriti ||

 || 2/4 ||

The aforesaid (proktā) ‘Vidyā’ (vidyā), which (yā) is the Secret of Mantra (mantra-rahasyam), is one-pointed Self-awareness (ekāgra-aham-vimarśaḥ), by means of which (yena) (one’s) scattered individual mind (becomes) (anekāgra-rūpa-cittam) Mantra --i.e. the Self-aware Being-- (mantraḥ). But (tu) when (yadā) ‘citta’ (cittam) exists (bhavati) in the form of the expansion of intellect, etc. (buddhi-ādi-rūpa-vikāsa-rūpeṇa), its ‘vidyā’ or ‘knowledge’ (tat-vidyā) is merely (eva) ‘dreaming’ (svapnaḥ) (that is) all the activities (vṛttayaḥ) of mind (cittasya). This (eṣā) ‘viśiṣtavidyā’ or ‘particular knowledge‘ of (differentiation) (viśiṣta-vidyā) arises (prasūyate) in ‘garbha’ or the creative (kārake) ‘Womb’ (garbhe) (that is) internal consciousness (antara-saṃvidi). That (sā) contracted (kuñcitā) vidyā (vidyā) appears as differentiation (viśiṣta-rūpā) and (ca) (it is) the condition of ‘parts’ (aṃśatā), the reality of the already explained difference between subject and object (grāhya-grāhaka-bhedatā…pūrva-uktā). In the śākta path (śākte), a yogī (yogī) becomes (bhavet) attentive (avekṣī) to ‘aviśiṣtavidyā’ or ‘non-differentiated knowledge’ (aviśiṣṭa-vidyām) (called) ‘Mantra’ (mantram) (, and) rejects dreaming (which) is the nature of ‘unawareness’ (abodha-rūpa-svapna-varjitaḥ). As it has been said (yathā-uktam) by Most Venerable Bhūtiḥ (śrīmat-bhūtyā):

“By catching one's own imaginations (sva-saṃkalpa-parāmarśāt), (then) by resorting to Pure Knowledge --i.e. that one is the Lord Himself and not a limited being-- (viśuddha-jñāna-saṃśrayāt), then (ca) by means of the attainment of Supreme Bliss (parama-āhlāda-lābhāt), the State (which is) made only of Consciousness (rises) (bodha-eka-ghana-tā) for the wise --i.e. the yogin recognizes everything as merely Consciousness without any difference from It, be it an object or a limited being-- (muneḥ…iti).“ ||

𑆮𑆴𑆢𑇀𑆪𑆳𑆱𑆩𑆶𑆠𑇀𑆡𑆳𑆤𑆼 𑆱𑇀𑆮𑆳𑆨𑆳𑆮𑆴𑆑𑆼 𑆒𑆼𑆖𑆫𑆵 𑆯𑆴𑆮𑆳𑆮𑆱𑇀𑆡𑆳 𑇆𑇒/𑇕𑇆

विद्यासमुत्थाने स्वाभाविके खेचरी शिवावस्था ॥२/५॥

Vidyāsamutthāne svābhāvike khecarī śivāvasthā || 2/5 ||

In the spontaneous (svābhāvike) rising of (such) a Wisdom (vidyā‑samutthāne), existence in the Unlimited Sky of Consciousness (khecarī) (takes place, and that is) the State of Śiva (śiva-avasthā) || 2/5 ||

𑆪𑆾𑆓𑆴𑆤𑆯𑇀𑆖𑆴𑆠𑇀𑆠𑆓𑆠𑆮𑆴𑆯𑆴𑆰𑇀𑆠𑆮𑆴𑆢𑇀𑆪𑆳𑆪𑆳 𑆮𑆴𑆫𑆑𑇀𑆠𑇀𑆪𑆳𑆁 𑆩𑆤𑇀𑆠𑇀𑆫𑆫𑆲𑆱𑇀𑆪𑆁 𑆥𑆫𑆳𑆮𑆴𑆢𑇀𑆪𑆳 𑆘𑆪𑆠𑆼 𑇅
𑆯𑆳𑆑𑇀𑆠𑆥𑆫𑆳𑆮𑆴𑆢𑇀𑆪𑆳𑆱𑆩𑆶𑆠𑇀𑆡𑆳𑆤𑆁 𑆱𑆲𑆱𑆳𑆠𑇀𑆩𑆳𑆮𑆼𑆯𑆾 𑆣𑆳𑆫𑆟𑆳𑆣𑇀𑆪𑆳𑆤𑆳𑆢𑆴𑆮𑆫𑇀𑆘𑆴𑆠𑆱𑇀𑆠𑆠𑇀𑆫 𑆪𑆾𑆓𑆵
𑆒𑆱𑇀𑆮𑆨𑆳𑆮𑆼 𑆖𑆫𑆠𑆴 𑆱 𑆒𑆼𑆖𑆫𑆵𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼 𑇅 𑆒𑆩𑆴𑆲 𑆖𑆴𑆠𑇀𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆪𑆢𑇀𑆮𑆴𑆯𑇀𑆮𑆾𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆁
𑆯𑆳𑆑𑇀𑆠𑆼 𑆯𑆳𑆩𑇀𑆨𑆮𑆼’ 𑆥𑆴 𑆠𑆢𑇀𑆮𑆴𑆯𑇀𑆮𑆳𑆠𑇀𑆩𑆑𑆁 𑆮𑇀𑆪𑆳𑆥𑆑𑆩𑇀 𑇅 𑆪𑆡𑆳 𑆒𑆁 𑆯𑆳𑆑𑇀𑆠𑆨𑆷𑆩𑆿
𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆩𑆪𑆩𑆳𑆬𑆾𑆖𑆴𑆠𑆁 𑆠𑆡𑆳 𑆠𑆖𑇀𑆗𑆴𑆮𑆳𑆮𑆱𑇀𑆡𑆼𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼’ 𑆠𑆂 𑆯𑆴𑆮𑆂 𑆱𑆠𑆠𑆁
𑆧𑆲𑆶𑆫𑆷𑆥𑆽𑆑𑆫𑆷𑆥𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳𑆑𑇀𑆰𑆪𑆂 𑆥𑆫𑆳𑆲𑆤𑇀𑆠𑆳𑆠𑇀𑆩𑆑𑆂 𑆥𑆫𑆥𑇀𑆫𑆩𑆳𑆠𑆳 𑆱𑆫𑇀𑆮𑆨𑆳𑆮𑆳𑆟𑆳𑆁 𑆪𑆾’ 𑆱𑇀𑆠𑆴
𑆮𑆴𑆰𑆪𑆳𑆟𑆳𑆁 𑆥𑇀𑆫𑆬𑆪𑆼’ 𑆥𑆴 𑆖 𑇅 𑆠𑆱𑇀𑆪 𑆣𑆳𑆩 𑆱𑇀𑆮𑆖𑇀𑆗𑆩𑆤𑆤𑇀𑆠𑆁 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆓𑇀𑆫𑆳𑆲𑆑𑆨𑆼𑆢𑆯𑆷𑆤𑇀𑆪𑆁
𑆒𑆁 𑆪𑆠𑇀𑆫 𑆱𑆾’ 𑆱𑇀𑆠𑆴 𑆮𑆳 𑆖𑆫𑆠𑆴 𑆠𑆡𑆳 𑆠𑆱𑇀𑆪𑆳𑆮𑆱𑇀𑆡𑆳 𑆯𑆴𑆮𑆳𑆮𑆱𑇀𑆡𑆳 𑆒𑆼𑆖𑆫𑆠𑇀𑆮𑆁 𑆱 𑆒𑆼𑆖𑆫𑆵
𑆯𑆽𑆮𑆼 𑇅 𑆪𑆾𑆓𑆵 𑆪𑆢𑆳 𑆠𑆁 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳𑆤𑆁 𑆮𑇀𑆪𑆳𑆥𑆑𑆠𑇀𑆮𑆼’ 𑆥𑆴 𑆧𑆾𑆣𑆠𑆴 𑆱 𑆒𑆼𑆖𑆫𑆵𑆱𑆩𑆠𑆳𑆁
𑆮𑇀𑆫𑆘𑆼𑆠𑇀 𑇅

𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳 𑆧𑆾𑆣𑆴𑆠 𑆄𑆮𑆼𑆯𑆫𑆷𑆥𑆼𑆟 𑆮𑆳 𑆪𑆢𑆳 𑆪𑆾𑆓𑆵 𑆒𑆼𑆖𑆫𑆵𑆯𑆑𑇀𑆠𑇀𑆪𑆳 𑆒𑆥𑇀𑆫𑆮𑆼𑆯𑆑𑆂 𑆯𑆳𑆑𑇀𑆠𑆼
𑆯𑆶𑆢𑇀𑆣𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆠𑇀𑆩𑆑𑆼

𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆠𑇀𑆩𑆑𑆼 𑆯𑆳𑆩𑇀𑆨𑆮𑆼’ 𑆥𑆴 𑆱𑆾’𑆱𑇀𑆠𑆴 𑆠𑆠𑇀𑆫 𑆱𑇀𑆪𑆳𑆠𑇀𑆱𑆠𑆠𑆁 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆘𑆳𑆓𑇀𑆫𑆢𑆳𑆢𑆿
𑆮𑇀𑆪𑆳𑆥𑆑𑆂 𑆑𑆁𑆖𑆴𑆢𑆳𑆮𑆼𑆯𑆁 𑆮𑆴𑆤𑆳 𑇅 𑆍𑆰𑆳 𑆒𑆼𑆖𑆫𑆵𑆩𑆶𑆢𑇀𑆫𑆳 𑆤𑆴𑆠𑇀𑆪𑆳 𑆯𑆳𑆩𑇀𑆨𑆮𑆳𑆮𑆱𑇀𑆡𑆳
𑆥𑆫𑆩𑆯𑆴𑆮𑆳𑆮𑆱𑇀𑆡𑆳 𑆮𑆴𑆯𑇀𑆮𑆳𑆠𑇀𑆩𑆴𑆑𑆳𑆥𑆴 𑆪𑆠𑇀𑆫𑆳𑆠𑇀𑆩𑆳𑆮𑆼𑆯𑆾𑇁 𑆥𑆴 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆾 𑆪𑆠𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳 𑆤𑆳𑆮𑆳𑆥𑇀𑆪𑆂
𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆠𑆂 𑇅

𑆯𑆳𑆑𑇀𑆠𑆼 𑆮𑆳 𑆮𑆴𑆢𑇀𑆪𑆪𑆳 𑆪𑆾𑆓𑆵 𑆒𑆁 𑆥𑇀𑆫𑆮𑆼𑆯𑆪𑆠𑆴 𑆱𑆲𑆱𑆳 𑆱 𑆖𑆳𑆤𑆤𑇀𑆢𑆴𑆠𑆾
𑆪𑆳𑆮𑆠𑇀𑆯𑆴𑆮𑆳𑆮𑆱𑇀𑆡𑆳𑆱𑇀𑆡𑆴𑆠𑆼𑆂 𑆯𑆴𑆮𑆱𑆩𑆠𑆳𑆪𑆳𑆁 𑆑𑇀𑆰𑆟𑆴𑆑𑇀𑆪𑆳𑆩𑇀 𑇅 𑆯𑆳𑆩𑇀𑆨𑆮𑆼’ 𑆥𑆴 𑆱 𑆯𑆴𑆮𑆂 𑆱𑆢𑆳 𑆠𑆶
𑆤 𑆮𑆼𑆯𑆑𑆾 𑆪𑆠𑆂 𑆱 𑆧𑆾𑆣𑆾 𑆪𑆂 𑆱𑆳𑆤𑆤𑇀𑆢𑆱𑇀𑆠𑆁 𑆩𑆲𑆳𑆪𑆾𑆓𑆴𑆤𑆁 𑆥𑇀𑆫𑆮𑆴𑆯𑆠𑆴 𑆖 𑆪𑆾𑆓𑆵
𑆥𑇀𑆫𑆮𑆼𑆯𑆨𑆳𑆘𑆤𑆩𑆖𑇀𑆪𑆶𑆠𑆁 𑆨𑆮𑆼𑆢𑆼𑆮𑆁 𑆖 𑆠𑆱𑇀𑆩𑆴𑆤𑇀𑆧𑆾𑆣𑆾 𑆣𑆸𑆠𑆂 𑆱𑇀𑆮𑆠𑆂 𑆱𑆫𑇀𑆮𑆠𑇀𑆫
𑆱𑆁𑆠𑆠𑆴𑆂 𑇅 𑆠𑆱𑇀𑆪 𑆖𑆴𑆢𑇀𑆮𑆴𑆑𑆳𑆱𑆤𑆩𑆼𑆮 𑆖 𑆱𑆾’ 𑆖𑆬𑆂 𑆱𑆫𑇀𑆮𑆱𑆩𑇀𑆮𑆴𑆢𑆴 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆱𑆩𑇀𑆱𑇀𑆡𑆴𑆠𑆾
𑆓𑆖𑇀𑆗𑆠𑆴 𑆤 𑆑𑆶𑆠𑇀𑆫𑆖𑆴𑆢𑇀 𑇅 𑆍𑆠𑆤𑇀𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆠𑇀𑆮𑆠𑆼𑆘𑆯𑇀𑆖𑆽𑆰 𑆩𑆳𑆫𑇀𑆓𑆾 𑆪𑆼𑆤 𑆯𑆑𑇀𑆠𑆴𑆫𑇀𑆘𑆵𑆮𑆼𑆤 𑆯𑆴𑆮𑆁
𑆥𑇀𑆫𑆮𑆼𑆯𑆪𑆠𑆴 𑆖 𑆠𑆱𑇀𑆪𑆳 𑆨𑆽𑆫𑆮𑇀𑆪𑆳 𑆮𑆴𑆑𑆳𑆱𑆤𑆳𑆠𑇀𑆱𑆳 𑆨𑆽𑆫𑆮𑆱𑇀𑆪 𑆯𑆴𑆮𑆳𑆨𑆼𑆢𑆫𑆷𑆥𑆳𑆠𑇀𑆩𑆑𑆱𑇀𑆪
𑆒𑆼𑆖𑆫𑇀𑆪𑆳𑆬𑆪𑆱𑇀𑆪 𑆥𑆫𑆳𑆮𑆱𑇀𑆡𑆳𑆨𑆳𑆮𑆼𑆤 𑆢𑆵𑆮𑇀𑆪𑆠𑆴𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆯𑇀𑆫𑆵𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆨𑆽𑆫𑆮𑆼

𑆢𑆴𑆑𑇀𑆑𑆳𑆬𑆑𑆬𑆤𑆾𑆤𑇀𑆩𑆶𑆑𑇀𑆠𑆳 𑆢𑆼𑆯𑆾𑆢𑇀𑆢𑆼𑆯𑆳𑆮𑆴𑆯𑆼𑆰𑆴𑆤𑆵  𑇅
𑆮𑇀𑆪𑆥𑆢𑆼𑆰𑇀𑆛𑆶𑆩𑆯𑆑𑇀𑆪𑆳𑆱𑆳𑆮𑆑𑆡𑇀𑆪𑆳 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆠𑆂𑇆

𑆃𑆤𑇀𑆠𑆂 𑆱𑇀𑆮𑆳𑆤𑆶𑆨𑆮𑆳𑆤𑆤𑇀𑆢𑆳 𑆮𑆴𑆑𑆬𑇀𑆥𑆾𑆤𑇀𑆩𑆶𑆑𑇀𑆠𑆓𑆾𑆖𑆫𑆳  𑇅
𑆪𑆳𑆮𑆱𑇀𑆡𑆳 𑆨𑆫𑆴𑆠𑆳𑆑𑆳𑆫𑆳 𑆨𑆽𑆫𑆮𑆵 𑆨𑆽𑆫𑆮𑆳𑆠𑇀𑆩𑆤𑆂𑇆

𑆠𑆢𑇀𑆮𑆥𑆶𑆱𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆠𑆾 𑆘𑇀𑆚𑆼𑆪𑆁 𑆮𑆴𑆩𑆬𑆁 𑆮𑆴𑆯𑇀𑆮𑆥𑆷𑆫𑆟𑆩𑇀  𑇅
𑆍𑆮𑆁𑆮𑆴𑆣𑆼 𑆥𑆫𑆼 𑆠𑆠𑇀𑆠𑇀𑆮𑆼 𑆑𑆂 𑆥𑆷𑆘𑇀𑆪𑆂 𑆑𑆯𑇀𑆖 𑆠𑆸𑆥𑇀𑆪𑆠𑆴𑇆

𑆍𑆮𑆁𑆮𑆴𑆣𑆳 𑆨𑆽𑆫𑆮𑆱𑇀𑆪 𑆪𑆳𑆮𑆱𑇀𑆡𑆳 𑆥𑆫𑆴𑆓𑆵𑆪𑆠𑆼  𑇅
𑆱𑆳 𑆥𑆫𑆳 𑆥𑆫𑆫𑆷𑆥𑆼𑆟 𑆥𑆫𑆳𑆢𑆼𑆮𑆵 𑆥𑇀𑆫𑆑𑆵𑆫𑇀𑆠𑆴𑆠𑆳𑇆

𑆯𑆑𑇀𑆠𑆴𑆯𑆑𑇀𑆠𑆴𑆩𑆠𑆾𑆫𑇀𑆪𑆢𑇀𑆮𑆢𑆨𑆼𑆢𑆂 𑆱𑆫𑇀𑆮𑆢𑆳 𑆱𑇀𑆡𑆴𑆠𑆂  𑇅
𑆃𑆠𑆱𑇀𑆠𑆢𑇀𑆣𑆫𑇀𑆩𑆣𑆫𑇀𑆩𑆴𑆠𑇀𑆮𑆳𑆠𑇀𑆥𑆫𑆳𑆯𑆑𑇀𑆠𑆴𑆂 𑆥𑆫𑆳𑆠𑇀𑆩𑆤𑆂𑇆

𑆤 𑆮𑆲𑇀𑆤𑆼𑆫𑇀𑆢𑆳𑆲𑆴𑆑𑆳 𑆯𑆑𑇀𑆠𑆴𑆫𑇀𑆮𑇀𑆪𑆠𑆴𑆫𑆴𑆑𑇀𑆠𑆳 𑆮𑆴𑆨𑆳𑆮𑇀𑆪𑆠𑆼  𑇅
𑆑𑆼𑆮𑆬𑆁 𑆘𑇀𑆚𑆳𑆤𑆱𑆠𑇀𑆠𑆳𑆪𑆳𑆁 𑆥𑇀𑆫𑆳𑆫𑆩𑇀𑆨𑆾’𑆪𑆁 𑆥𑇀𑆫𑆮𑆼𑆯𑆤𑆼𑇆

𑆯𑆑𑇀𑆠𑇀𑆪𑆮𑆱𑇀𑆡𑆳𑆥𑇀𑆫𑆮𑆴𑆰𑇀𑆛𑆱𑇀𑆪 𑆤𑆴𑆫𑇀𑆮𑆴𑆨𑆳𑆓𑆼𑆤 𑆨𑆳𑆮𑆤𑆳  𑇅
𑆠𑆢𑆳𑆱𑆿 𑆯𑆴𑆮𑆫𑆷𑆥𑆵 𑆱𑇀𑆪𑆳𑆠𑇀𑆯𑆽𑆮𑆵 𑆩𑆶𑆒𑆩𑆴𑆲𑆾𑆖𑇀𑆪𑆠𑆼𑇆

𑆪𑆡𑆳𑆬𑆾𑆑𑆼𑆤 𑆢𑆵𑆥𑆱𑇀𑆪 𑆑𑆴𑆫𑆟𑆽𑆫𑇀𑆨𑆳𑆱𑇀𑆑𑆫𑆱𑇀𑆪 𑆖  𑇅
𑆘𑇀𑆚𑆳𑆪𑆠𑆼 𑆢𑆴𑆓𑇀𑆮𑆴𑆨𑆳𑆓𑆳𑆢𑆴 𑆠𑆢𑇀𑆮𑆖𑇀𑆗𑆑𑇀𑆠𑇀𑆪𑆳 𑆯𑆴𑆮𑆂 𑆥𑇀𑆫𑆴𑆪 𑆅𑆠𑆴𑇆

 𑇆𑇒/𑇕𑇆

योगिनश्चित्तगतविशिष्तविद्याया विरक्त्यां मन्त्ररहस्यं पराविद्या जयते ।
शाक्तपराविद्यासमुत्थानं सहसात्मावेशो धारणाध्यानादिवर्जितस्तत्र योगी
खस्वभावे चरति स खेचरीत्युच्यते । खमिह चित्स्वरूपं यद्विश्वोत्तीर्णं
शाक्ते शाम्भवे’ पि तद्विश्वात्मकं व्यापकम् । यथा खं शाक्तभूमौ
स्वात्ममयमालोचितं तथा तच्छिवावस्थेत्युच्यते’ तः शिवः सततं
बहुरूपैकरूपः स्वात्माक्षयः पराहन्तात्मकः परप्रमाता सर्वभावाणां यो’ स्ति
विषयाणां प्रलये’ पि च । तस्य धाम स्वच्छमनन्तं ग्राह्यग्राहकभेदशून्यं
खं यत्र सो’ स्ति वा चरति तथा तस्यावस्था शिवावस्था खेचरत्वं स खेचरी
शैवे । योगी यदा तं स्वात्मानं व्यापकत्वे’ पि बोधति स खेचरीसमतां
व्रजेत् ।

स्वात्मा बोधित आवेशरूपेण वा यदा योगी खेचरीशक्त्या खप्रवेशकः शाक्ते
शुद्धविकल्पात्मके

निर्विकल्पात्मके शाम्भवे’ पि सो’स्ति तत्र स्यात्सततं सर्वत्र जाग्रदादौ
व्यापकः कंचिदावेशं विना । एषा खेचरीमुद्रा नित्या शाम्भवावस्था
परमशिवावस्था विश्वात्मिकापि यत्रात्मावेशोऽ पि ग्राह्यो यतः स्वात्मा नावाप्यः
परमार्थतः ।

शाक्ते वा विद्यया योगी खं प्रवेशयति सहसा स चानन्दितो
यावत्शिवावस्थास्थितेः शिवसमतायां क्षणिक्याम् । शाम्भवे’ पि स शिवः सदा तु
न वेशको यतः स बोधो यः सानन्दस्तं महायोगिनं प्रविशति च योगी
प्रवेशभाजनमच्युतं भवेदेवं च तस्मिन्बोधो धृतः स्वतः सर्वत्र
संततिः । तस्य चिद्विकासनमेव च सो’ चलः सर्वसम्विदि स्वात्मसम्स्थितो
गच्छति न कुत्रचिद् । एतन्निर्विकल्पत्वतेजश्चैष मार्गो येन शक्तिर्जीवेन शिवं
प्रवेशयति च तस्या भैरव्या विकासनात्सा भैरवस्य शिवाभेदरूपात्मकस्य
खेचर्यालयस्य परावस्थाभावेन दीव्यति। यथोक्तं श्रीविज्ञानभैरवे

दिक्कालकलनोन्मुक्ता देशोद्देशाविशेषिनी  ।
व्यपदेष्टुमशक्यासावकथ्या परमार्थतः॥

अन्तः स्वानुभवानन्दा विकल्पोन्मुक्तगोचरा  ।
यावस्था भरिताकारा भैरवी भैरवात्मनः॥

तद्वपुस्तत्त्वतो ज्ञेयं विमलं विश्वपूरणम्  ।
एवंविधे परे तत्त्वे कः पूज्यः कश्च तृप्यति॥

एवंविधा भैरवस्य यावस्था परिगीयते  ।
सा परा पररूपेण परादेवी प्रकीर्तिता॥

शक्तिशक्तिमतोर्यद्वदभेदः सर्वदा स्थितः  ।
अतस्तद्धर्मधर्मित्वात्पराशक्तिः परात्मनः॥

न वह्नेर्दाहिका शक्तिर्व्यतिरिक्ता विभाव्यते  ।
केवलं ज्ञानसत्तायां प्रारम्भो’यं प्रवेशने॥

शक्त्यवस्थाप्रविष्टस्य निर्विभागेन भावना  ।
तदासौ शिवरूपी स्यात्शैवी मुखमिहोच्यते॥

यथालोकेन दीपस्य किरणैर्भास्करस्य च  ।
ज्ञायते दिग्विभागादि तद्वच्छक्त्या शिवः प्रिय इति॥

 ॥२/५॥

Yoginaścittagataviśiṣtavidyāyā viraktyāṃ mantrarahasyaṃ parāvidyā jayate | Śāktaparāvidyāsamutthānaṃ sahasātmāveśo dhāraṇādhyānādivarjitastatra yogī khasvabhāve carati sa khecarītyucyate | Khamiha citsvarūpaṃ yadviśvottīrṇaṃ śākte śāmbhave’ pi tadviśvātmakaṃ vyāpakam | Yathā khaṃ śāktabhūmau svātmamayamālocitaṃ tathā tacchivāvasthetyucyate’ taḥ śivaḥ satataṃ bahurūpaikarūpaḥ svātmākṣayaḥ parāhantātmakaḥ parapramātā sarvabhāvāṇāṃ yo’ sti viṣayāṇāṃ pralaye’ pi ca | Tasya dhāma svacchamanantaṃ grāhyagrāhakabhedaśūnyaṃ khaṃ yatra so’ sti vā carati tathā tasyāvasthā śivāvasthā khecaratvaṃ sa khecarī śaive | Yogī yadā taṃ svātmānaṃ vyāpakatve’ pi bodhati sa khecarīsamatāṃ vrajet |

Svātmā bodhita āveśarūpeṇa vā yadā yogī khecarīśaktyā khapraveśakaḥ śākte śuddhavikalpātmake

Nirvikalpātmake śāmbhave’ pi so’sti tatra syātsatataṃ sarvatra jāgradādau vyāpakaḥ kaṃcidāveśaṃ vinā | Eṣā khecarīmudrā nityā śāmbhavāvasthā paramaśivāvasthā viśvātmikāpi yatrātmāveśo' pi grāhyo yataḥ svātmā nāvāpyaḥ paramārthataḥ |

Śākte vā vidyayā yogī khaṃ praveśayati sahasā sa cānandito yāvatśivāvasthāsthiteḥ śivasamatāyāṃ kṣaṇikyām | Śāmbhave’ pi sa śivaḥ sadā tu na veśako yataḥ sa bodho yaḥ sānandastaṃ mahāyoginaṃ praviśati ca yogī praveśabhājanamacyutaṃ bhavedevaṃ ca tasminbodho dhṛtaḥ svataḥ sarvatra saṃtatiḥ | Tasya cidvikāsanameva ca so’ calaḥ sarvasamvidi svātmasamsthito gacchati na kutracid | Etannirvikalpatvatejaścaiṣa mārgo yena śaktirjīvena śivaṃ praveśayati ca tasyā bhairavyā vikāsanātsā bhairavasya śivābhedarūpātmakasya khecaryālayasya parāvasthābhāvena dīvyati | Yathoktaṃ śrīvijñānabhairave

Dikkālakalanonmuktā deśoddeśāviśeṣinī  |
Vyapadeṣṭumaśakyāsāvakathyā paramārthataḥ ||

Antaḥ svānubhavānandā vikalponmuktagocarā  |
Yāvasthā bharitākārā bhairavī bhairavātmanaḥ ||

Tadvapustattvato jñeyaṃ vimalaṃ viśvapūraṇam  |
Evaṃvidhe pare tattve kaḥ pūjyaḥ kaśca tṛpyati ||

Evaṃvidhā bhairavasya yāvasthā parigīyate  |
Sā parā pararūpeṇa parādevī prakīrtitā ||

Śaktiśaktimatoryadvadabhedaḥ sarvadā sthitaḥ  |
Atastaddharmadharmitvātparāśaktiḥ parātmanaḥ ||

Na vahnerdāhikā śaktirvyatiriktā vibhāvyate  |
Kevalaṃ jñānasattāyāṃ prārambho’yaṃ praveśane ||

Śaktyavasthāpraviṣṭasya nirvibhāgena bhāvanā  |
Tadāsau śivarūpī syātśaivī mukhamihocyate ||

Yathālokena dīpasya kiraṇairbhāskarasya ca  |
Jñāyate digvibhāgādi tadvacchaktyā śivaḥ priya iti ||

 || 2/5 ||

When the yogī is indifferent to that particular knowledge (which takes place) in (his) citta (citta-gata-viśiṣta-vidyāyāḥ…yoginaḥ…viraktyām), the Supreme Vidyā (parā-vidyā), the Secret of Mantra (mantra-rahasyam) prevails (jayate). The Rising of this Supreme Vidyā pertaining to the śākta (phase) (śākta-parā-vidyā-samutthānam) is Spontaneous (sahasā) Penetration into the Self (ātmā-aveśaḥ) without concentration or meditation (dhāraṇā-dhyāna-ādi-varjitaḥ), (and) There (tatra), the yogī (yogī) moves (carati) in the Essential Nature of Kha or Unlimited Consciousness (kha-svabhāve), (so) he (saḥ) is said to be (iti…ucyate) ‘Khecarī’ (khecarī).

(Because) ‘Kha’ (kham) here (means) (iha) the Essential Nature of Consciousness (cit-svarūpam), Which (yat) is (recognized) beyond the universe (viśva-uttīrṇam) in the Śākta (process) (śākte), but (api) as All-pervading (vyāpakam) in the Śāmbhava (state) (śāmbhave), composing the universe (itself) (tat…viśva-ātmakam). Just (yathā…tathā) as ‘Kha’ (kham) in the śākta sphere (śākta-bhūmau) is seen (ālocitam) as one’s own Self (svātmā-mayam), That (tat) is called (iti…ucyate) ‘Śivāvasthā’ or ‘The State of Śiva’ (śiva-avasthā); therefore (ataḥ), Śiva (śivaḥ) is always (satatam) the Sole Nature of everyone --lit. of many-- (bahu-rūpa-eka-rūpaḥ), one’s own Imperishable Self (svātmā…akṣayaḥ) consisting of Pure I-ness (parāhantā-ātmakaḥ), the Supreme Perceiver (para-pramātā) of all the objects (sarva-bhāvāṇām), Who (yaḥ) Exists (asti) even (api…ca) in the absence (pralaye) of objects (viṣayāṇām).

His (tasya) Dhāma or Abode (dhāma) is Transparent (svaccham) (and) Eternal (anantam), (and It is) empty of the duality of grāhya and grāhaka or object and (its limited) subject (grāhya-grāhaka-bheda-śūnyam). (So, It is called) Kha --lit. empty space-- (kham), Where (yatra) He (saḥ) Exists (asti) or (vā) Moves (carati); hence (tathā), His (tasya) State (avasthā), (called) Śivāvasthā (śiva-avasthā) is the Condition of ‘Existing in (that) Kha’ (khecaratvam), (consequently) He (saḥ) is Khecarī (khecarī) in the Śaiva Doctrine (śaive). (This means:) when (yadā) the yogī (yogī) recognizes (bodhati) Him --i.e. Śiva-- (tam) as his own Self (svātmānam) even (api) in the All-pervading Condition --i.e. even when there is a universe apparently manifested-- (vyāpakatve), He (saḥ) attains (vrajet) Identification with Khecarī (khecarī-samatām). In the śākta (process that is) (śākte) characterized by ‘śuddhavikalpa’ or ‘pure thought’ (śuddha-vikalpa-ātmake), one’s own Self (sva-ātmā) is recognized or understood (bodhitaḥ) in the form of āveśa or penetration --i.e. entering into the ‘Self’-- (āveśa-rūpeṇa), or in other words (vā), (it is) when (yadā) the yogī (yogī) enters ‘Kha’ or the ‘Space of Consciousness’ (kha-praveśakaḥ) by means of the Khecarīśakti (khecarī-śaktyā).

Though (api) in the śāmbhava (state which is) (śāmbhave) thoughtless in nature (nirvikalpa-ātmake), he --i.e. the yogin-- (saḥ) actually (syāt) exists (asti) there --i.e. in Kha-- (tatra) always (satatam) (and) everywhere --i.e. in any states-- (sarvatra) like wakefulness, etc. (jāgrat-ādau), (as) he is All-pervading (vyāpakaḥ) without (vinā) any (kaṃcid) penetration (āveśam). This (is called) (eṣā) ‘Khecarīmudrā’ (khecarī-mudrā) (which) is the constant (nityā) condition of the Śāmbhava (state) (śāmbhava-avasthā), the State of Paramaśiva (parama-śiva-avasthā), (which) consists even of the world --i.e. it does not reject the world like in the śākta phase-- (viśva-ātmikā…api), (and) in which (yatra) even (api) ‘penetration into the Self’ (ātma-āveśaḥ) is an object of experience (grāhyaḥ), because in real sense (paramārthataḥ), one’s own Self (svātmā) in not (na) to be attained (by any means) (avāpyaḥ).

To put differently (vā), in the śākta (process) (śākte), the yogī (yogī) is caused to enter (praveśayati) ‘Kha’ or the ‘Space of Consciousness’ (kham) by means of Vidyā (vidyayā) in a vehement way (sahasā), and (ca) he (saḥ) is delighted (ānanditaḥ) (there) during (yāvat) his temporary (kṣaṇikyām) identification with Śiva (śiva-samatāyām) due to the maintenance of the State of Śiva (śiva-avasthā-sthiteḥ).

But (api) in the śāmbhava (state) (śāmbhave), he (saḥ) is always (sadā) Śiva (śivaḥ) and (tu) (he) does not (na) penetrate (into Him) (veśakaḥ), because (yataḥ) It is the (saḥ) Blissful (sānandaḥ) ‘Awareness (of Śiva)’ (bodhaḥ) which (yaḥ) penetrates (praviśati) into him (tam) (who is now a) Great Yogī (mahā-yoginam); and (ca) He (yogī) becomes (bhavet) the ‘Receptacle of Penetration’ --i.e. not the penetrator-- (praveśa-bhājanam), (as He is) always the same --i.e. with or without ‘penetration’-- (acyutam). This way (evam…ca), ‘Bodha’ or ‘Awareness’ (bodhaḥ) is held (dhṛtaḥ) in him (tasmin) naturally (svataḥ) everywhere (sarvatra) without any break (saṃtatiḥ). For Him (then) (tasya), only (eva) ‘Cidvikāsana’ or the ‘Expansion of Consciousness’ (takes place) (cit-vikāsanam), and (ca) He (saḥ) goes (gacchati) nowhere (na…kutracid), (as He) is Immovable (acalaḥ), (and He) is Resting firmly in His own Self (sva-ātmā-samsthitaḥ) regardless of what He is perceiving --lit. in all his perceptions-- (sarva-samvidi).

This (etat) is the Glory of Thoughtlessness (nirvikalpatva-tejaḥ), and (ca) this (eṣaḥ) is the method (mārgaḥ) how Śakti (śaktiḥ) causes the jīva (jīvena) to enter Śiva (śivam…praveśayati); moreover (ca), due to Her (tasyāḥ) Expansion (vikāsanāt) (Who in this phase is called) Bhairavī (bhairavyā), She (sā) Shines (dīvyati) as the Supreme State (parā-avasthā-bhāvena) of Bhairava (bhairavasya) (Who is finally) characterized by the Non-dualistic Aspect of Lord Śiva --i.e. hence His name ‘Bhairava’-- (śiva-abheda-rūpa-ātmakasya), (Who is) the Abode (even) for Khecarī (khecarī-ālayasya). As it has been revealed (yathā-uktam) in Venerable Vijñānabhairava (śrī-vijñāna-bhairave):

“ (Bhairava is) free of imagination, space and time (dik-kāla-kalanā-unmuktā), (and nobody) can say (where He) dwells --lit. He has no place of dwelling that can be mentioned by naming it-- (deśa-uddeśa-aviśeṣinī). In real sense (parama-arthataḥ), He (asau) is indescribable (akathyā) (, so it is) impossible (aśakyā) to talk about (Him) (vyapadeṣṭum). ||

(He) is the Innate (antaḥ) Bliss of one’s own Experience (sva-anubhava-ānandā) beyond the sphere of thoughts (vikalpa-unmukta-gocarā). (That) State (avasthā) which (yā) (appears) as being Full (bharita-ākārā) is Bhairavī (Herself) (bhairavī), characterized by the (Nature) of Bhairava --i.e. Bhairavī is the Nature of Bhairava (bhairava-ātmanaḥ). ||

In reality (tattvataḥ), That (tat) Nature (vapuḥ) is to be known (jñeyam) as Spotless --i.e. free of mala-s-- (vimalam) (and It) fills the universe --i.e. It is Universal-- (viśva-pūraṇam). In such (evaṃvidhe) a Supreme (pare) Reality (tattve), who (kaḥ) is to be worshipped (pūjyaḥ) and (ca) who (kaḥ) becomes satisfied (with worship) (tṛpyati)? ||

Such (evaṃvidhā) a Supreme (parā) State (avasthā) of Bhairava (bhairavasya) Which (yā) is glorified (in the Śaivāgama-s) (parigīyate) is called (prakīrtitā) the (sā) Supreme Goddess (parā-devī) in the highest sense (para-rūpeṇa). ||

In which way (yat-vat), the non-difference (abhedaḥ) of Śakti and the Holder of Śakti (śakti-śaktimatoḥ) is always (sarvadā) established (sthitaḥ). Hence (ataḥ), because (She) is endowed with His Nature (tat-dharma-dharmitvāt), The Supreme Śakti (parā-śaktiḥ) belongs to the Supreme Self --i.e. the Supreme Power is the Power or Self-awareness of the Supreme Self-- (parā-ātmanaḥ). ||

The power (śaktiḥ) of burning (dāhikā) does not (na) appear (vibhāvyate) to be different (vyatiriktā) from the fire (to which it belongs) (vahneḥ). This (ayam) (explanation like fire and its heat or Śiva and Śakti separately) is just (kevalam) to begin with (prārambhaḥ) when (one) enters (praveśane) the Reality of (Yogic) Knowledge (in the beginning of his/her spiritual journey) (jñāna-sattāyām). ||

(When) someone enters the State of Śakti --i.e. Self-awareness-- (śakti-avasthā-praviṣṭasya), ‘Bhāvanā’ or ‘Contemplation on Śiva‘ (bhāvanā) (becomes) undivided (for him) (nirvibhāgena), then (tadā) the (asau) Appearance of Śiva (śiva-rūpī) actually (syāt) (becomes) Śaivī or Śakti (Herself Who is) the Power of Śiva (śaivī), (and Who is) said to be (ucyate) the Gate or Entrance (to Śiva) (mukham) in this world (iha). ||

Just as (yathā) (a lamp is understood or recognized) through the light (ālokena) of that lamp (dīpasya), or (ca) (just as the Sun is understood) by the rays (kiraṇaiḥ) of the Sun (bhāskarasya), (or even) the divisions of space, etc. (are understood like this,) (dig-vibhāga-ādi) in the same way (tadvat), oh my Dear (priye)!, Śiva (śivaḥ) is understood (jñāyate) through Śakti (śaktyā). ||”

 || 2/5 ||

𑆓𑆶𑆫𑆶𑆫𑆶𑆥𑆳𑆪𑆂 𑇆𑇒/𑇖𑇆

गुरुरुपायः ॥२/६॥

Gururupāyaḥ || 2/6 ||

(To achieve this,) Guru (guruḥ) is the means (upāyaḥ) || 2/6 ||

𑆪𑆡𑆳𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆩𑆶𑆥𑆳𑆪𑆂 𑆱𑇀𑆪𑆳𑆖𑇀𑆗𑆽𑆮𑆵 𑆯𑇀𑆫𑆵𑆨𑆽𑆫𑆮𑆩𑆶𑆒𑆁 𑆮𑆑𑇀𑆠𑇀𑆫𑆁 𑆓𑆶𑆫𑆶𑆯𑆑𑇀𑆠𑆴𑆂 𑇅 𑆃𑆠𑆾
𑆮𑆴𑆢𑇀𑆪𑆳𑆱𑆩𑆶𑆠𑇀𑆡𑆳𑆤𑆁 𑆓𑆶𑆫𑆾𑆫𑆼𑆮 𑆪𑆠𑆱𑇀𑆠𑆢𑇀𑆓𑆶𑆫𑆶𑆢𑆳𑆤𑆁 𑆖 𑆤𑆳𑆡𑆳𑆤𑆶𑆓𑇀𑆫𑆲𑆦𑆬𑆁 𑆱𑆢𑆳 𑇅
𑆓𑆶𑆫𑆶𑆯𑆑𑇀𑆠𑆴𑆫𑆢𑆸𑆰𑇀𑆪𑆳𑆥𑆴 𑆱𑆳 𑆧𑆲𑆶𑆫𑆷𑆥𑆴𑆟𑆵 𑆢𑆼𑆯𑆴𑆑𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆢𑆫𑇀𑆯𑆤𑆼 𑇅 𑆢𑆼𑆯𑆴𑆑𑆳𑆂 𑆱𑇀𑆡𑆷𑆬𑆫𑆷𑆥𑆳𑆯𑇀𑆖
𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆫𑆷𑆥𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆳𑆟𑆴 𑆠𑆶 𑆪𑆶𑆑𑇀𑆠𑇀𑆪𑆳𑆖𑆳𑆫𑆾𑆥𑆢𑆼𑆯𑆑𑆳𑆤𑇀𑆪𑆼𑆮𑆁 𑆖 𑆱𑆳𑆣𑆑𑆳𑆤𑆳𑆁 𑆮𑆳𑆱𑆤𑆳𑆫𑆷𑆥𑆱𑆁𑆯𑆪𑆳𑆂
𑆱𑆶𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆳 𑆇𑆥𑆯𑆳𑆩𑇀𑆪𑆤𑇀𑆠𑆴 𑇅 𑆠𑆱𑇀𑆪𑆳 𑆇𑆥𑆯𑆩𑆤𑆪𑆾𑆓𑆠𑆾 𑆓𑆶𑆫𑆶𑆯𑆑𑇀𑆠𑆴𑆂 𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆠𑆼 𑇅 𑆥𑆶𑆤𑆾
𑆢𑆼𑆯𑆴𑆑𑆾 𑆓𑆶𑆫𑆶𑆯𑆑𑇀𑆠𑆴𑆱𑇀𑆡𑆷𑆬𑆫𑆷𑆥𑆁 𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆁 𑆖 𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆫𑆷𑆥𑆁 𑆥𑆫𑆳𑆫𑆷𑆥𑆁 𑆠𑆶 𑆱𑆩𑆳𑆮𑆼𑆯𑆾 𑆪𑆂
𑆱𑆩𑆂 𑆱𑆫𑇀𑆮𑆱𑇀𑆪 𑇅 𑆠𑆡𑆳𑆥𑆴 𑆱𑇀𑆡𑆷𑆬𑆫𑆷𑆥𑆁 𑆯𑆴𑆰𑇀𑆪𑆑𑆫𑆟𑆳𑆤𑆳𑆩𑆼𑆮 𑆮𑆴𑆨𑆳𑆠𑆴 𑆪𑆠𑆂 𑆱𑆢𑆶𑆥𑆢𑆼𑆯𑆾
𑆢𑆼𑆯𑆴𑆑𑆑𑆡𑆤𑆁 𑆢𑆸𑆑𑇀𑆥𑆳𑆠𑆑𑆡𑆳𑆢𑆴𑆫𑆷𑆥𑆴 𑆥𑆫𑆠𑆠𑇀𑆠𑇀𑆮𑆱𑆳𑆑𑇀𑆰𑆳𑆠𑇀𑆑𑆳𑆫𑆂 𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆩𑆴𑆠𑆴 𑆩𑆲𑆳𑆫𑇀𑆡𑆂 𑇅
𑆯𑆽𑆮𑆼 𑆱𑆫𑇀𑆮𑆁 𑆠𑆪𑆳 𑆱𑆴𑆢𑇀𑆣𑆵𑆑𑆸𑆠𑆁 𑆑𑆴𑆬 𑆠𑆡𑆳 𑆓𑆶𑆫𑆶𑆫𑆶𑆥𑆳𑆪𑆾 𑆤 𑆱𑆁𑆯𑆪𑆂 𑇆𑇒/𑇖𑇆

यथाप्रोक्तमुपायः स्याच्छैवी श्रीभैरवमुखं वक्त्रं गुरुशक्तिः । अतो
विद्यासमुत्थानं गुरोरेव यतस्तद्गुरुदानं च नाथानुग्रहफलं सदा ।
गुरुशक्तिरदृष्यापि सा बहुरूपिणी देशिकशास्त्रदर्शने । देशिकाः स्थूलरूपाश्च
सूक्ष्मरूपशास्त्राणि तु युक्त्याचारोपदेशकान्येवं च साधकानां वासनारूपसंशयाः
सुव्यवस्थिता उपशाम्यन्ति । तस्या उपशमनयोगतो गुरुशक्तिः प्रवर्तते । पुनो
देशिको गुरुशक्तिस्थूलरूपं शास्त्रं च सूक्ष्मरूपं परारूपं तु समावेशो यः
समः सर्वस्य । तथापि स्थूलरूपं शिष्यकरणानामेव विभाति यतः सदुपदेशो
देशिककथनं दृक्पातकथादिरूपि परतत्त्वसाक्षात्कारः शास्त्रमिति महार्थः ।
शैवे सर्वं तया सिद्धीकृतं किल तथा गुरुरुपायो न संशयः ॥२/६॥

Yathāproktamupāyaḥ syācchaivī śrībhairavamukhaṃ vaktraṃ guruśaktiḥ | Ato vidyāsamutthānaṃ guroreva yatastadgurudānaṃ ca nāthānugrahaphalaṃ sadā | Guruśaktiradṛṣyāpi sā bahurūpiṇī deśikaśāstradarśane | Deśikāḥ sthūlarūpāśca sūkṣmarūpaśāstrāṇi tu yuktyācāropadeśakānyevaṃ ca sādhakānāṃ vāsanārūpasaṃśayāḥ suvyavasthitā upaśāmyanti | Tasyā upaśamanayogato guruśaktiḥ pravartate | Puno deśiko guruśaktisthūlarūpaṃ śāstraṃ ca sūkṣmarūpaṃ parārūpaṃ tu samāveśo yaḥ samaḥ sarvasya | Tathāpi sthūlarūpaṃ śiṣyakaraṇānāmeva vibhāti yataḥ sadupadeśo deśikakathanaṃ dṛkpātakathādirūpi paratattvasākṣātkāraḥ śāstramiti mahārthaḥ | Śaive sarvaṃ tayā siddhīkṛtaṃ kila tathā gururupāyo na saṃśayaḥ || 2/6 ||

As it has been said (yathāproktam), ‘upāya’ or the way or method (upāyaḥ) is (syāt) ‘Śaivī’ (śaivī), the Gate or Mouth of Venerable Bhairava (śrī-bhairava-mukham…vaktram), (and It is called) the Guruśakti or the Power of the Guru (guru-śaktiḥ). Hence (ataḥ), the Rising of Vidyā (vidyā-samutthānam) (comes) only (eva) from the Guru (guroḥ), because (yataḥ) It is (tat) the Gift of the Guru (guru-dānam), as (ca) (It is) always (sadā) the Fruit of the Lord’s Grace (nātha-anugraha-phalam). The Guruśakti (guru-śaktiḥ) is though (api) invisible (adṛṣyā), It has (sā) many forms (bahu-rūpiṇī) (like) Spiritual Preceptors and the Appearance of the Śāstra-s (deśika-śāstra-darśane).

Spiritual Preceptors or Teachers (deśikāḥ) are the ‘gross form’ (of the Guruśakti) (sthūla-rūpāḥ…ca), the ‘subtle form’ is (called) Śāstra or Scripture --lit. command or teaching-- (sūkṣma-rūpa-śāstrāṇi…tu), (and these forms) bestow the (knowledge) of ‘reasoning’ and ‘discipline’ (yukti-ācāra-upadeśakāni); by which way (evam…ca), according to the needs (suvyavasthitāḥ), the Guruśakti (guru-śaktiḥ) modifies or pacifies (upaśāmyanti) the vāsanā-s or impressions of spiritual aspirants (which) form their ‘doubts’ (vāsanā-rūpa-saṃśayāḥ…sādhakānām). (She) exists (pravartate) then by means of Her (Act of) Pacification (tasyāḥ…upaśamana-yogataḥ). To affirm again (punaḥ): Spiritual Preceptors or Teachers (deśikaḥ) are the ‘gross forms’ of the Guruśakti (guru-śakti-sthūla-rūpam), and (ca) the Śāstra-s (śāstram) are the ‘subtle forms’ (sūkṣma-rūpam), while (tu) ‘Samāveśa’ or ‘Penetration’ (samāveśaḥ) is the Supreme Form (parā-rūpam), Which (yaḥ) is the same (samaḥ) for everyone (sarvasya).

Nevertheless (tathā…api), it is (iti) important (mahārthaḥ) that the ‘gross form’ --i.e. called teacher-- (sthūla-rūpam) shines (vibhāti) only (eva) for the senses of the aspirants (śiṣya-karaṇānām), since (yataḥ) the Teaching of the Spiritual Preceptor (deśika-kathanam) -be it a Glance or Oral Instruction, etc.- (dṛk-pāta-kathā-adi-rūpi) is the Real Upadeśa which points out (sat-upadeśaḥ) the Supreme Principle in front of one’s eyes --i.e. directly-- (para-tattva-sākṣāt-kāraḥ); (consequently, It is) Śāstra (śāstram). In Śaivism (śaive), everything (sarvam) is realized (siddhī-kṛtam) only (kila) by Her --i.e. by the Guruśakti-- (tayā); therefore (tathā), (there is) no (na) doubt (saṃśayaḥ) (that) the Guru (guruḥ) is the means (of success) (upāyaḥ).  || 2/6 ||

𑆩𑆳𑆠𑆸𑆑𑆳𑆖𑆑𑇀𑆫𑆱𑆩𑇀𑆧𑆾𑆣𑆂 𑇆𑇒/𑇗𑇆

मातृकाचक्रसम्बोधः ॥२/७॥

Mātṛkācakrasambodhaḥ || 2/7 ||

(From the Guru,) perfect understanding of the Wheel of Mātṛkā (takes place) (mātṛkā-cakra-sambodhaḥ) || 2/7 ||

𑆥𑆷𑆫𑇀𑆮𑆾𑆑𑇀𑆠𑆳 𑆩𑆳𑆠𑆸𑆑𑆳 𑆩𑆴𑆠𑆘𑇀𑆚𑆳𑆤𑆳𑆣𑆴𑆰𑇀𑆜𑆳𑆤𑆁 𑆯𑆴𑆮𑆳 𑆥𑆯𑆶𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆳 𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆠𑇀𑆩𑆳 𑆑𑇀𑆫𑆴𑆪𑆳𑆠𑇀𑆩𑆴𑆑𑆳𑇅
𑆠𑆪𑆳 𑆮𑆫𑇀𑆟𑆳𑆮𑆬𑆴𑆯𑇀𑆖𑆴𑆠𑇀𑆠𑆼 𑆨𑆼𑆢𑆂 𑆱𑆁𑆯𑆪𑆬𑆑𑇀𑆰𑆟𑆩𑆘𑇀𑆚𑆳𑆤𑆩𑆴𑆲 𑆑𑆡𑇀𑆪𑆠𑆼𑇅 𑆮𑆴𑆯𑇀𑆮𑆩𑆼𑆮𑆁
𑆢𑇀𑆮𑆽𑆠𑆁 𑆥𑆯𑆮𑆼 𑆑𑇀𑆰𑆾𑆨𑆫𑆷𑆥𑆼𑆟 𑆥𑇀𑆫𑆱𑆷𑆪𑆠𑆼 𑆖𑆽𑆠𑆤𑇀𑆩𑆳𑆠𑆸𑆑𑆳𑆖𑆑𑇀𑆫𑆁 𑆨𑇀𑆫𑆩𑆠𑆼 𑆩𑆴𑆠𑆖𑆼𑆠𑆱𑆴𑇅
𑆠𑆱𑇀𑆪 𑆱𑆁𑆯𑆪𑆩𑆳𑆫𑇀𑆓𑆂 𑆱𑆁𑆑𑆬𑇀𑆥𑆳𑆯𑇀𑆫𑆴𑆠𑆂 𑆱𑇀𑆪𑆳𑆠𑇀𑆱 𑆖𑆴𑆤𑇀𑆠𑆤𑆱𑆼𑆮𑆤𑆁 𑆩𑆳𑆠𑆸𑆑𑆳𑆮𑆯𑆠𑆂𑇅
𑆪𑆡𑆳𑆱𑇀𑆥𑆤𑇀𑆢𑆼

𑆯𑆧𑇀𑆢𑆫𑆳𑆯𑆴𑆱𑆩𑆶𑆠𑇀𑆡𑆱𑇀𑆪 𑆯𑆑𑇀𑆠𑆴𑆮𑆫𑇀𑆓𑆱𑇀𑆪 𑆨𑆾𑆓𑇀𑆪𑆠𑆳𑆩𑇀  𑇅
𑆑𑆬𑆳𑆮𑆴𑆬𑆶𑆥𑇀𑆠𑆮𑆴𑆨𑆮𑆾 𑆓𑆠𑆂 𑆱𑆤𑇀𑆱 𑆥𑆯𑆶𑆂 𑆱𑇀𑆩𑆸𑆠𑆂𑇆

𑆥𑆫𑆳𑆩𑆸𑆠𑆫𑆱𑆳𑆥𑆳𑆪𑆱𑇀𑆠𑆱𑇀𑆪 𑆪𑆂 𑆥𑇀𑆫𑆠𑇀𑆪𑆪𑆾𑆢𑇀𑆨𑆮𑆂  𑇅
𑆠𑆼𑆤𑆳𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆠𑆳𑆩𑆼𑆠𑆴 𑆱 𑆖 𑆠𑆤𑇀𑆩𑆳𑆠𑇀𑆫𑆓𑆾𑆖𑆫𑆂𑇆

𑆱𑇀𑆮𑆫𑆷𑆥𑆳𑆮𑆫𑆟𑆼 𑆖𑆳𑆱𑇀𑆪 𑆯𑆑𑇀𑆠𑆪𑆂 𑆱𑆠𑆠𑆾𑆠𑇀𑆡𑆴𑆠𑆳𑆂  𑇅
𑆪𑆠𑆂 𑆯𑆧𑇀𑆢𑆳𑆤𑆶𑆮𑆼𑆣𑆼𑆤 𑆤 𑆮𑆴𑆤𑆳 𑆥𑇀𑆫𑆠𑇀𑆪𑆪𑆾𑆢𑇀𑆨𑆮𑆂𑇆

𑆠𑆤𑇀𑆩𑆳𑆠𑇀𑆫𑆾𑆢𑆪𑆫𑆷𑆥𑆼𑆟 𑆩𑆤𑆾𑇁𑆲𑆩𑇀𑆧𑆶𑆢𑇀𑆣𑆴𑆮𑆫𑇀𑆠𑆴𑆤𑆳  𑇅
𑆥𑆶𑆫𑇀𑆪𑆰𑇀𑆛𑆑𑆼𑆤 𑆱𑆁𑆫𑆶𑆢𑇀𑆣𑆱𑇀𑆠𑆢𑆶𑆠𑇀𑆡𑆁 𑆥𑇀𑆫𑆠𑇀𑆪𑆪𑆾𑆢𑇀𑆨𑆮𑆩𑇀𑇆

𑆨𑆶𑆕𑇀𑆑𑇀𑆠𑆼 𑆥𑆫𑆮𑆯𑆾 𑆨𑆾𑆓𑆁 𑆠𑆢𑇀𑆨𑆳𑆮𑆳𑆠𑇀𑆱𑆁𑆱𑆫𑆼𑆠𑇀𑇆

𑆅𑆠𑆴 𑆠𑆠𑇀𑆱𑆩𑇀𑆧𑆾𑆣 𑆅𑆲 𑆠𑆠𑇀𑆑𑆸𑆅𑆠𑇀𑆫𑆴𑆩𑆫𑆷𑆥𑆾𑆥𑆬𑆧𑇀𑆣𑆴𑆫𑇀𑆓𑆶𑆫𑆶𑆟𑆳𑇅 𑆓𑆶𑆫𑆶𑆫𑇀𑆩𑆳𑆠𑆸𑆑𑆳𑆖𑆑𑇀𑆫𑆩𑆶𑆥𑆢𑆴𑆯𑆠𑆴
𑆖 𑆠𑆠𑇀𑆥𑇀𑆫𑆱𑆳𑆢𑆳𑆢𑇀𑆪𑆾𑆓𑆵 𑆩𑆳𑆠𑆸𑆑𑆳𑆲𑆼𑆠𑆶𑆁 𑆩𑆳𑆠𑆫𑆁 𑆧𑆾𑆣𑆠𑆴 𑇅 𑆱𑆩𑇀𑆧𑆾𑆣𑆱𑇀𑆠𑆡𑆳 𑆩𑆤𑇀𑆠𑇀𑆫𑆢𑆫𑇀𑆯𑆑𑆁
𑆓𑆶𑆫𑆶𑆢𑆳𑆤𑆩𑇀 𑇅 𑆅𑆢𑆳𑆤𑆵𑆁 𑆩𑆳𑆠𑆸𑆑𑆳𑆖𑆑𑇀𑆫𑆮𑆳𑆢𑆂 𑆱𑆩𑆳𑆱𑆠𑆂

𑆃𑆑𑆳𑆫𑆾’ 𑆤𑆶𑆠𑇀𑆠𑆫𑆳𑆒𑇀𑆪𑆯𑇀𑆖𑆳𑆑𑆳𑆫 𑆄𑆤𑆤𑇀𑆢 𑆇𑆢𑆳𑆲𑆸𑆠𑆂 𑆯𑆴𑆮𑆂 𑆯𑆑𑇀𑆠𑆴𑆫𑇀𑆪𑆡𑆳𑆑𑇀𑆫𑆩𑆂 𑇅
𑆃𑆑𑆳𑆫𑆯𑇀𑆖𑆴𑆖𑇀𑆗𑆑𑇀𑆠𑆴𑆫𑆳𑆑𑆳𑆫 𑆄𑆤𑆤𑇀𑆢𑆯𑆑𑇀𑆠𑆴𑆱𑇀𑆠𑆿 𑆠𑇀𑆮𑆳𑆣𑆳𑆫𑆂 𑆥𑇀𑆫𑆥𑆚𑇀𑆖𑆱𑇀𑆪 𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪𑆳𑆢𑇀𑆮𑆪𑆂 𑇅
𑆅𑆑𑆳𑆫 𑆅𑆖𑇀𑆗𑆳 𑆠𑇀𑆮𑆵𑆑𑆳𑆫 𑆆𑆯𑆳𑆤𑆩𑆴𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼 𑆠𑆳𑆮𑆴𑆖𑇀𑆗𑆳𑆯𑆑𑇀𑆠𑆴𑆫𑆶𑆢𑆳𑆲𑆸𑆠𑆿 𑇅𑆠𑆢𑆾𑆑𑆳𑆫
𑆇𑆤𑇀𑆩𑆼𑆰𑆱𑇀𑆠𑇀𑆮𑆷𑆑𑆳𑆫 𑆈𑆤𑆠𑆳 𑆖 𑆠𑆿 𑆘𑇀𑆚𑆳𑆤𑆯𑆑𑇀𑆠𑆴𑆫𑆶𑆢𑆳𑆲𑆸𑆠𑆿 𑇅 𑆉𑆑𑆳𑆫𑆳𑆢𑆴𑆌𑆑𑆳𑆫𑆳𑆤𑇀𑆠𑆾’
𑆑𑆳𑆫𑆱𑇀𑆡𑆴𑆠𑆖𑆠𑆶𑆰𑇀𑆛𑆪𑆂 𑆰𑆟𑇀𑆞𑆫𑆷𑆥𑆂 𑇅 𑆠𑆢𑆽𑆑𑆳𑆫𑆾’ 𑆱𑇀𑆦𑆶𑆛𑆯𑇀𑆖𑆽𑆑𑆳𑆫𑆂 𑆱𑇀𑆦𑆶𑆛 𑆏𑆑𑆳𑆫𑆂
𑆱𑇀𑆦𑆶𑆛𑆠𑆫 𑆐𑆑𑆳𑆫𑆯𑇀𑆖 𑆠𑇀𑆫𑆴𑆯𑆷𑆬𑆳𑆒𑇀𑆪𑆂 𑆱𑇀𑆦𑆶𑆛𑆠𑆩𑆂 𑆑𑇀𑆫𑆴𑆪𑆳𑆯𑆑𑇀𑆠𑆴𑆖𑆠𑆶𑆰𑇀𑆛𑆪𑆂 𑇅 𑆃𑆁𑆑𑆳𑆫𑆾’
𑆤𑆶𑆱𑇀𑆮𑆳𑆫𑆂 𑆯𑆴𑆮𑆧𑆴𑆤𑇀𑆢𑆶𑆂 𑆱𑇀𑆪𑆳𑆢𑇀𑆮𑆴𑆱𑆫𑇀𑆓𑆂 𑆯𑆑𑇀𑆠𑆴𑆧𑆴𑆤𑇀𑆢𑆶𑆂 𑇅 𑆍𑆰𑆳 𑆰𑆾𑆝𑆱𑆱𑇀𑆮𑆫𑆳𑆮𑆬𑆴𑆂 𑆯𑆴𑆮𑆳𑆖𑇀𑆪𑆶𑆠𑆳
𑆯𑆴𑆮𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆱𑇀𑆮𑆪𑆁 𑇅 𑆮𑇀𑆪𑆚𑇀𑆘𑆤𑆳𑆮𑆬𑆴𑆂 𑆯𑆑𑇀𑆠𑆴𑆫𑆷𑆥𑆳 𑆱𑆸𑆰𑇀𑆛𑆴𑆬𑆑𑇀𑆰𑆟𑆳
𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆼𑆖𑇀𑆗𑆳𑆘𑇀𑆚𑆳𑆤𑆑𑇀𑆫𑆴𑆪𑆳𑆯𑆑𑇀𑆠𑆵𑆤𑆳𑆁 𑆩𑆴𑆯𑇀𑆫𑆵𑆨𑆳𑆮𑆂 𑆥𑆚𑇀𑆖𑆮𑆴𑆁𑆯𑆠𑆴𑆫𑇀𑆧𑆴𑆩𑇀𑆧𑆴𑆠𑆂 𑇅 𑆑𑆮𑆫𑇀𑆓𑆂
𑆥𑆚𑇀𑆖𑆨𑆷𑆠𑆳𑆤𑆴 𑆕𑆑𑆳𑆫𑆳𑆢𑆴𑆑𑆑𑆳𑆫𑆳𑆤𑇀𑆠 𑆄𑆑𑆳𑆯𑆯𑇀𑆖𑆴𑆖𑇀𑆗𑆑𑇀𑆠𑆴𑆂 𑆥𑆸𑆡𑆴𑆮𑆵 𑆑𑇀𑆫𑆴𑆪𑆳 𑆪𑆡𑆳𑆑𑇀𑆫𑆩𑆾’
𑆤𑆶𑆠𑇀𑆠𑆫𑆳𑆤𑆤𑇀𑆢𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆩𑇀𑇅 𑆖𑆮𑆫𑇀𑆓𑆯𑇀𑆖 𑆠𑆤𑇀𑆩𑆳𑆠𑇀𑆫𑆳𑆟𑆴 𑆚𑆑𑆳𑆫𑆳𑆢𑆴𑆖𑆑𑆳𑆫𑆳𑆤𑇀𑆠𑆂
𑆯𑆧𑇀𑆢𑆯𑇀𑆖𑆴𑆖𑇀𑆗𑆑𑇀𑆠𑆴𑆫𑇀𑆓𑆤𑇀𑆣𑆂 𑆑𑇀𑆫𑆴𑆪𑆳 𑆪𑆡𑆳𑆑𑇀𑆫𑆩 𑆅𑆖𑇀𑆗𑆳𑆯𑆑𑇀𑆠𑆴𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆩𑇀 𑇅 𑆛𑆮𑆫𑇀𑆓𑆂
𑆑𑆫𑇀𑆩𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆟𑆴 𑆟𑆑𑆳𑆫𑆳𑆢𑆴𑆑𑆛𑆑𑆳𑆫𑆳𑆤𑇀𑆠𑆾 𑆮𑆳𑆑𑇀𑆖𑆴𑆢𑆶𑆥𑆱𑇀𑆡𑆂 𑆑𑇀𑆫𑆴𑆪𑆳 𑆪𑆡𑆳𑆑𑇀𑆫𑆩 𑆉𑆊𑆑𑆳𑆫𑆪𑆾𑆂
𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆩𑇀 𑇅 𑆠𑆮𑆫𑇀𑆓𑆂 𑆘𑇀𑆚𑆳𑆤𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆟𑆴 𑆤𑆑𑆳𑆫𑆳𑆢𑆴𑆑𑆠𑆑𑆳𑆫𑆳𑆤𑇀𑆠𑆾 𑆔𑇀𑆫𑆳𑆟𑆁 𑆖𑆴𑆖𑇀𑆗𑆑𑇀𑆠𑆴𑆂
𑆯𑇀𑆫𑆾𑆠𑇀𑆫𑆁 𑆑𑇀𑆫𑆴𑆪𑆳 𑆪𑆡𑆳𑆑𑇀𑆫𑆩 𑆋𑆌𑆑𑆳𑆫𑆪𑆾𑆂 𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆩𑇀 𑇅 𑆥𑆮𑆫𑇀𑆓𑆱𑇀𑆠𑆢𑆳
𑆩𑆑𑆳𑆫𑆳𑆢𑆴𑆑𑆥𑆑𑆳𑆫𑆳𑆤𑇀𑆠𑆾 𑆩𑆤𑆾’ 𑆲𑆁𑆑𑆳𑆫𑆧𑆶𑆢𑇀𑆣𑆴𑆥𑇀𑆫𑆑𑆸𑆠𑆴𑆥𑆶𑆫𑆶𑆯𑆯𑇀𑆖 𑆥𑆶𑆫𑆶𑆰𑆯𑇀𑆖𑆴𑆖𑇀𑆗𑆑𑇀𑆠𑆴𑆫𑇀𑆩𑆑𑆳𑆫𑆾
𑆩𑆤𑆂 𑆑𑇀𑆫𑆴𑆪𑆳𑆯𑆑𑇀𑆠𑆴𑆂 𑆥𑆑𑆳𑆫𑆂 𑆘𑇀𑆚𑆳𑆤𑆯𑆑𑇀𑆠𑆴𑆨𑆷𑆂𑇅 𑆅𑆠𑆴 𑆮𑇀𑆪𑆚𑇀𑆘𑆤𑆳𑆮𑆬𑆴𑆂 𑆥𑆚𑇀𑆖𑆮𑆴𑆁𑆯𑆠𑆴𑆂
𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆁 𑆯𑆑𑇀𑆠𑆴𑆥𑆚𑇀𑆖𑆑𑆱𑇀𑆪 𑆱𑆸𑆰𑇀𑆛𑆴𑆫𑆷𑆥𑆼𑆟 𑇅 𑆠𑆢𑆳 𑆮𑆑𑆳𑆫𑆳𑆢𑆴𑆪𑆑𑆳𑆫𑆳𑆤𑇀𑆠𑆂
𑆥𑆶𑆫𑆶𑆰𑆳𑆤𑇀𑆠𑆂𑆱𑇀𑆡𑆂 𑆑𑆚𑇀𑆖𑆶𑆑𑆮𑆫𑇀𑆓𑆾 𑆘𑆵𑆮𑆣𑆳𑆫𑆟𑆳𑆒𑇀𑆪𑆾 𑆩𑆳𑆪𑆳𑆠𑆠𑇀𑆠𑇀𑆮𑆼𑆤 𑆱𑆲𑆳 𑇅 𑆅𑆲 𑆪𑆑𑆳𑆫𑆂
𑆑𑆳𑆬𑆑𑆬𑆳 𑆫𑆑𑆳𑆫𑆾 𑆮𑆴𑆢𑇀𑆪𑆳𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆬𑆑𑆳𑆫𑆾 𑆫𑆳𑆓𑆤𑆴𑆪𑆠𑆴𑆫𑇀𑆮𑆑𑆳𑆫𑆾 𑆩𑆳𑆪𑆳𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑇅
𑆯𑆑𑆳𑆫𑆳𑆢𑆴𑆲𑆑𑆳𑆫𑆳𑆤𑇀𑆠𑆂 𑆯𑆑𑇀𑆠𑆴𑆮𑆫𑇀𑆓𑆂 𑇅 𑆯𑆑𑆳𑆫𑆂 𑆱𑆢𑇀𑆮𑆴𑆢𑇀𑆪𑆳𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆰𑆑𑆳𑆫 𑆆𑆯𑇀𑆮𑆫𑆠𑆠𑇀𑆠𑇀𑆮𑆁
𑆱𑆑𑆳𑆫𑆂 𑆱𑆢𑆳𑆯𑆴𑆮𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆲𑆑𑆳𑆫𑆯𑇀𑆖 𑆯𑆑𑇀𑆠𑆴𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆠𑆢𑆳 𑆯𑆑𑆳𑆫𑆳𑆢𑆴𑆲𑆑𑆳𑆫𑆳𑆩𑇀𑆠𑆾’
𑆲𑆁𑆫𑆷𑆥𑆾𑆢𑆪𑆑𑇀𑆫𑆩𑆂 𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆠𑇀𑆩𑆑 𑆈𑆰𑇀𑆩𑆫𑆷𑆥𑆂 𑇅
𑆪𑆡𑆳𑆑𑆳𑆫𑆢𑆴𑆲𑆑𑆳𑆫𑆳𑆤𑇀𑆠𑆩𑆳𑆠𑆸𑆑𑆳𑆖𑆑𑇀𑆫𑆩𑆑𑆳𑆫𑆳𑆖𑇀𑆪𑆶𑆠𑆁 𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆲𑆳𑆫𑆠𑆾’
𑆑𑆳𑆫𑆲𑆑𑆳𑆫𑆱𑆁𑆪𑆾𑆓𑆳𑆢𑆲𑆩𑆳𑆒𑇀𑆪𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳 𑆩𑆳𑆠𑆸𑆑𑆳𑆖𑆑𑇀𑆫𑆱𑆳𑆫𑆂 𑇅 𑆍𑆠𑆠𑇀𑆥𑆫𑆳𑆩𑆫𑇀𑆯𑆂 𑆓𑆶𑆫𑇀𑆮𑆳𑆪𑆠𑇀𑆠
𑆍𑆮 𑆩𑆳𑆠𑆸𑆑𑆳𑆖𑆑𑇀𑆫𑆱𑆩𑇀𑆧𑆾𑆣𑆂  𑇆𑇒/𑇗𑇆

पूर्वोक्ता मातृका मितज्ञानाधिष्ठानं शिवा पशुसंस्थिता विकल्पात्मा क्रियात्मिका।
तया वर्णावलिश्चित्ते भेदः संशयलक्षणमज्ञानमिह कथ्यते। विश्वमेवं
द्वैतं पशवे क्षोभरूपेण प्रसूयते चैतन्मातृकाचक्रं भ्रमते मितचेतसि।
तस्य संशयमार्गः संकल्पाश्रितः स्यात्स चिन्तनसेवनं मातृकावशतः।
यथास्पन्दे

शब्दराशिसमुत्थस्य शक्तिवर्गस्य भोग्यताम्  ।
कलाविलुप्तविभवो गतः सन्स पशुः स्मृतः॥

परामृतरसापायस्तस्य यः प्रत्ययोद्भवः  ।
तेनास्वतन्त्रतामेति स च तन्मात्रगोचरः॥

स्वरूपावरणे चास्य शक्तयः सततोत्थिताः  ।
यतः शब्दानुवेधेन न विना प्रत्ययोद्भवः॥

तन्मात्रोदयरूपेण मनोऽहम्बुद्धिवर्तिना  ।
पुर्यष्टकेन संरुद्धस्तदुत्थं प्रत्ययोद्भवम्॥

भुङ्क्ते परवशो भोगं तद्भावात्संसरेत्॥

इति तत्सम्बोध इह तत्कृइत्रिमरूपोपलब्धिर्गुरुणा। गुरुर्मातृकाचक्रमुपदिशति
च तत्प्रसादाद्योगी मातृकाहेतुं मातरं बोधति । सम्बोधस्तथा मन्त्रदर्शकं
गुरुदानम् । इदानीं मातृकाचक्रवादः समासतः

अकारो’ नुत्तराख्यश्चाकार आनन्द उदाहृतः शिवः शक्तिर्यथाक्रमः ।
अकारश्चिच्छक्तिराकार आनन्दशक्तिस्तौ त्वाधारः प्रपञ्चस्य विश्वस्याद्वयः ।
इकार इच्छा त्वीकार ईशानमित्युच्यते ताविच्छाशक्तिरुदाहृतौ ।तदोकार
उन्मेषस्त्वूकार ऊनता च तौ ज्ञानशक्तिरुदाहृतौ । ऋकारादिॡकारान्तो’
कारस्थितचतुष्टयः षण्ढरूपः । तदैकारो’ स्फुटश्चैकारः स्फुट ओकारः
स्फुटतर औकारश्च त्रिशूलाख्यः स्फुटतमः क्रियाशक्तिचतुष्टयः । अंकारो’
नुस्वारः शिवबिन्दुः स्याद्विसर्गः शक्तिबिन्दुः । एषा षोडसस्वरावलिः शिवाच्युता
शिवतत्त्वं स्वयं । व्यञ्जनावलिः शक्तिरूपा सृष्टिलक्षणा
चिदानन्देच्छाज्ञानक्रियाशक्तीनां मिश्रीभावः पञ्चविंशतिर्बिम्बितः । कवर्गः
पञ्चभूतानि ङकारादिककारान्त आकाशश्चिच्छक्तिः पृथिवी क्रिया यथाक्रमो’
नुत्तरानन्दप्रतिबिम्बम्। चवर्गश्च तन्मात्राणि ञकारादिचकारान्तः
शब्दश्चिच्छक्तिर्गन्धः क्रिया यथाक्रम इच्छाशक्तिप्रतिबिम्बम् । टवर्गः
कर्मेन्द्रियाणि णकारादिकटकारान्तो वाक्चिदुपस्थः क्रिया यथाक्रम ऋॠकारयोः
प्रतिबिम्बम् । तवर्गः ज्ञानेन्द्रियाणि नकारादिकतकारान्तो घ्राणं चिच्छक्तिः
श्रोत्रं क्रिया यथाक्रम ऌॡकारयोः प्रतिबिम्बम् । पवर्गस्तदा
मकारादिकपकारान्तो मनो’ हंकारबुद्धिप्रकृतिपुरुशश्च पुरुषश्चिच्छक्तिर्मकारो
मनः क्रियाशक्तिः पकारः ज्ञानशक्तिभूः। इति व्यञ्जनावलिः पञ्चविंशतिः
प्रतिबिम्बं शक्तिपञ्चकस्य सृष्टिरूपेण । तदा वकारादियकारान्तः
पुरुषान्तःस्थः कञ्चुकवर्गो जीवधारणाख्यो मायातत्त्वेन सहा । इह यकारः
कालकला रकारो विद्यातत्त्वं लकारो रागनियतिर्वकारो मायातत्त्वं ।
शकारादिहकारान्तः शक्तिवर्गः । शकारः सद्विद्यातत्त्वं षकार ईश्वरतत्त्वं
सकारः सदाशिवतत्त्वं हकारश्च शक्तितत्त्वं तदा शकारादिहकाराम्तो’
हंरूपोदयक्रमः विमर्शात्मक ऊष्मरूपः ।
यथाकारदिहकारान्तमातृकाचक्रमकाराच्युतं प्रत्याहारतो’
कारहकारसंयोगादहमाख्यः स्वात्मा मातृकाचक्रसारः । एतत्परामर्शः गुर्वायत्त
एव मातृकाचक्रसम्बोधः  ॥२/७॥

Pūrvoktā mātṛkā mitajñānādhiṣṭhānaṃ śivā paśusaṃsthitā vikalpātmā kriyātmikā | Tayā varṇāvaliścitte bhedaḥ saṃśayalakṣaṇamajñānamiha kathyate | Viśvamevaṃ dvaitaṃ paśave kṣobharūpeṇa prasūyate caitanmātṛkācakraṃ bhramate mitacetasi | Tasya saṃśayamārgaḥ saṃkalpāśritaḥ syātsa cintanasevanaṃ mātṛkāvaśataḥ | Yathāspande

Śabdarāśisamutthasya śaktivargasya bhogyatām  |
Kalāviluptavibhavo gataḥ sansa paśuḥ smṛtaḥ ||

Parāmṛtarasāpāyastasya yaḥ pratyayodbhavaḥ  |
Tenāsvatantratāmeti sa ca tanmātragocaraḥ ||

Svarūpāvaraṇe cāsya śaktayaḥ satatotthitāḥ  |
Yataḥ śabdānuvedhena na vinā pratyayodbhavaḥ ||

Tanmātrodayarūpeṇa mano'hambuddhivartinā  |
Puryaṣṭakena saṁruddhastadutthaṁ pratyayodbhavam ||

Bhuṅkte paravaśo bhogaṁ tadbhāvātsaṃsaret ||

Iti tatsambodha iha tatkṛitrimarūpopalabdhirguruṇā | Gururmātṛkācakramupadiśati ca tatprasādādyogī mātṛkāhetuṃ mātaraṃ bodhati | Sambodhastathā mantradarśakaṃ gurudānam | Idānīṃ mātṛkācakravādaḥ samāsataḥ

Akāro’ nuttarākhyaścākāra ānanda udāhṛtaḥ śivaḥ śaktiryathākramaḥ | Akāraścicchaktirākāra ānandaśaktistau tvādhāraḥ prapañcasya viśvasyādvayaḥ | Ikāra icchā tvīkāra īśānamityucyate tāvicchāśaktirudāhṛtau |Tadokāra unmeṣastvūkāra ūnatā ca tau jñānaśaktirudāhṛtau | Ṛkārādiḹkārānto’ kārasthitacatuṣṭayaḥ ṣaṇḍharūpaḥ | Tadaikāro’ sphuṭaścaikāraḥ sphuṭa okāraḥ sphuṭatara aukāraśca triśūlākhyaḥ sphuṭatamaḥ kriyāśakticatuṣṭayaḥ | Aṃkāro’ nusvāraḥ śivabinduḥ syādvisargaḥ śaktibinduḥ | Eṣā ṣoḍasasvarāvaliḥ śivācyutā śivatattvaṃ svayaṃ | Vyañjanāvaliḥ śaktirūpā sṛṣṭilakṣaṇā cidānandecchājñānakriyāśaktīnāṃ miśrībhāvaḥ pañcaviṃśatirbimbitaḥ | Kavargaḥ pañcabhūtāni ṅakārādikakārānta ākāśaścicchaktiḥ pṛthivī kriyā yathākramo’ nuttarānandapratibimbam | Cavargaśca tanmātrāṇi ñakārādicakārāntaḥ śabdaścicchaktirgandhaḥ kriyā yathākrama icchāśaktipratibimbam | Ṭavargaḥ karmendriyāṇi ṇakārādikaṭakārānto vākcidupasthaḥ kriyā yathākrama ṛṝkārayoḥ pratibimbam | Tavargaḥ jñānendriyāṇi nakārādikatakārānto ghrāṇaṃ cicchaktiḥ śrotraṃ kriyā yathākrama ḷḹkārayoḥ pratibimbam | Pavargastadā makārādikapakārānto mano’ haṃkārabuddhiprakṛtipuruśaśca puruṣaścicchaktirmakāro manaḥ kriyāśaktiḥ pakāraḥ jñānaśaktibhūḥ | Iti vyañjanāvaliḥ pañcaviṃśatiḥ pratibimbaṃ śaktipañcakasya sṛṣṭirūpeṇa | Tadā vakārādiyakārāntaḥ puruṣāntaḥsthaḥ kañcukavargo jīvadhāraṇākhyo māyātattvena sahā | Iha yakāraḥ kālakalā rakāro vidyātattvaṃ lakāro rāganiyatirvakāro māyātattvaṃ | Śakārādihakārāntaḥ śaktivargaḥ | Śakāraḥ sadvidyātattvaṃ ṣakāra īśvaratattvaṃ sakāraḥ sadāśivatattvaṃ hakāraśca śaktitattvaṃ tadā śakārādihakārāmto’ haṃrūpodayakramaḥ vimarśātmaka ūṣmarūpaḥ | Yathākāradihakārāntamātṛkācakramakārācyutaṃ pratyāhārato’ kārahakārasaṃyogādahamākhyaḥ svātmā mātṛkācakrasāraḥ | Etatparāmarśaḥ gurvāyatta eva mātṛkācakrasambodhaḥ  || 2/7 ||

It has been said before (pūrva-uktā) that Mātṛkā (mātṛkā) is the ‘basis of limited knowledge’ (mita-jñāna-adhiṣṭhānam), (as it is) the Power of Śiva (śivā) lying firmly in the paśu or limited one (paśu-saṃsthitā), (and it is) characterized by ‘thoughts’ (vikalpa-ātmā) (and) ‘activity’ --i.e. mental activity-- (kriyā-ātmikā). By her (tayā), the series of letters (takes place) (varṇa-āvaliḥ) in the citta or individual mind (citte), (and as) it has the nature of confusion (saṃśaya-lakṣaṇam), (it is) ‘bheda’ or ‘duality’ (bhedaḥ), here (iha) called (kathyate) ‘ajñāna’ or ‘ignorance’ (ajñānam).

This way (evam), the dualistic (dvaitam) universe (viśvam) rises (prasūyate) for the paśu (paśave) in the form of confusion (kṣobha-rūpeṇa), and (ca) this is (etat) the ‘mātṛkācakra’ or the ‘Wheel of misunderstanding’ (mātṛkā-cakram), (which) rotates (bhramate) in limited intellect (mita-cetasi). His --i.e. the paśu’s-- (tasya) ‘path of doubts’ (saṃśaya-mārgaḥ) rests on ideas (saṃkalpa-āśritaḥ), (and) it is (saḥ) nothing but (syāt) ‘devotion to thinking’ (cintana-sevanam) under the influence of Mātṛkā (mātṛkā-vaśataḥ). As it it said in Spanda (yathā) (spande):

“ (Someone whose) Glory is ruined by ‘kalā’ or ‘division of parts’ (kalā-vilupta-vibhavaḥ) becomes (gataḥ) an object of enjoyment (bhogyatām) for the group of powers (śakti-vargasya) appearing as the garland of letters (śabda-rāśi-samutthasya). (Hence,) he (saḥ) is said to be (smṛtaḥ) exists (san) as a paśu or limited being (paśuḥ). ||

And (ca) in his case (tasya), through (tena) the rising of ideas (furnished with firm convictions) (pratyaya-udbhavaḥ) which (rising) (yaḥ) dwells in the sphere of the tanmātra-s or subtle elements (tanmātra-gocaraḥ) (and is the sign) of the loss of the taste of Supreme Nectar (para-amṛta-rasa-apāyaḥ), he (saḥ) attains (eti) the state of dependency --i.e. he becomes dependent of these ideas-- (asvatantratām). ||

And (ca) the (aforesaid) powers (śaktayaḥ) are always (satatā) devoted (utthitāḥ) to concealing his Essential Nature (svarūpa-āvaraṇe…asya), since (yataḥ) no (na) idea rises (pratyaya-udbhavaḥ) without (vinā) the intermixture of words (in one’s mind) (śabda-anuvedhena). ||

This (iyam) is Śiva’s (śivasya) Power (śaktiḥ) (Which) rests in the limited being (paśu-vartinī) (, and) She (sā) is characterized by activity (kriyā-ātmikā) (when She) binds him --i.e. limited being-- (bandhayitrī), (but when She) is understood (jñātā) as the Path to one’s own Self (sva-mārga-sthā), (She) produces success (siddhi-upapādikā). ||

(The limited being) is ruined (sa,mruddhaḥ) by (his) puryaṣṭaka or subtle body (puryaṣṭakena) (that is) situated in the intellect, false-I and mind (manaḥ-aham-buddhi-vartinā) in the form of the rising of tanmātra-s or subtle elements (of mentation) (tanmātra-udaya-rūpeṇa), (because) the rising of ideas (pratyaya-udbhavam) takes place in that --i.e. in puryaṣṭaka-- (tat-uttham). ||

Someone who is a subject (to such a play of the puryaṣṭaka) (paravaśaḥ) enjoys (bhuṅkte) the fruits --i.e. ideas-- (bhogam) (and) wanders (in his mind) (saṃsaret) because of the existence of that --i.e. of the puryaṣṭaka-- (tat-bhāvāt…iti). ||”

Now (idānīm), the Doctrine of the Mātṛkācakra (mātṛkā-cakra-vādaḥ) summarily (samāsataḥ):

The letter ‘A (akāraḥ) is called ‘Anuttara (anuttara-ākhyaḥ), and (ca) the letter ‘Ā (ākāraḥ) is called (udāhṛtaḥ)Ānanda (ānandaḥ). (They are) ‘Śiva (śivaḥ) and ‘Śakti (śaktiḥ), respectively (yathākramaḥ). The letter ‘A (akāraḥ) is ‘Citśakti’, the ‘Power of Consciousness (cit-śaktiḥ), the letter ‘Ā (ākāraḥ) is ‘Ānandaśakti’, the ‘Power of the Bliss (of Consciousness) (ānanda-śaktiḥ), and (tu) They (tau) are the Non-dualistic (advayaḥ) Support or Basis (ādhāraḥ) of the manifestation (prapañcasya) of the universe (viśvasya).

The letter ‘I (ikāraḥ) is (called) ‘Icchā (icchā), and (tu) the letter ‘Ī (īkāraḥ) is (called) (iti…ucyate)Īśāna (īśānam), (and) they (tau) are said to be (udāhṛtau)Icchāśakti’, the ‘Power of Creative Will (icchā-śaktiḥ).

Then (tadā), the letter ‘U (ukāraḥ) is (called) ‘Unmeśa (unmeṣaḥ), and (tu) the letter ‘Ū (ūkāraḥ) is (called) ‘Ūnatā (ūnatā), and (ca) they (tau) are said to be (udāhṛtau)Jñānaśakti’, the ‘Power of Knowledge (jñāna-śaktiḥ).

The quartet ranging from the letter ‘’ to the letter ‘’ is (called) the ‘nature of ṣaṇḍha’ or ‘being eunuch’, (as it) rests in the letter ‘A (ṛkāra-ādi-ḹkāra-antaḥ…akāra-sthita-catuṣṭayaḥ…ṣaṇḍha-rūpaḥ). Then (tadā) (comes) the letter ‘E (ekāraḥ) (which) is ‘Asphuṭa’ or ‘Indistinct’ (asphuṭaḥ), and (ca) the letter ‘AI (aikāraḥ) is ‘Sphuṭa’ or ‘Distinct’ (sphuṭaḥ). The letter ‘O (okāraḥ) is ‘Sphuṭatara’ or ‘More distinct’ (sphuṭa-taraḥ), and (finally) (ca) the letter ‘AU’ called ‘Triśūla’ or ‘Trident’ (triśūla-ākhyaḥ) is ‘Sphuṭatama’ or ‘Most distinct’ (sphuṭa-tamaḥ). These four constitue Kriyāśakti, the ‘Power of Action (kriyā-śakti-catuṣṭayaḥ).

The letter ‘AṂ (aṃkāraḥ) is ‘Anusvāra (anusvāraḥ) that is (syāt) Śivabindu (śiva-binduḥ), (and the letter ‘AḤ’) is (called) ‘Visarga (visargaḥ), the Śaktibindu (śakti-binduḥ).

This (eṣā) is the Sixteenfold succession of vowels (ṣoḍasa-svara-āvaliḥ), (which) never abandones Śiva --i.e. the letter ‘A’-- (śiva-acyutā), (as it is) the ‘Śivatattva (śiva-tattvam) Itself (svayam).

The succession of ‘consonants’ (vyañjana-āvaliḥ) forms the (nature of) Śakti (śakti-rūpā) characterized by ‘manifestation’ (sṛṣṭi-lakṣaṇā). It is the twentyfive-fold (pañca-viṃśatiḥ) reflected (bimbitaḥ) mixture (miśrī-bhāvaḥ) of the five śakti-s called: Cit, Ānanda, Icchā, Jñāna and Kriyā (cit-ānanda-icchā-jñāna-kriyā-śaktīnām).

Kavarga or the group beginning with the letter ‘KA (kavargaḥ) is the five gross elements (pañca-bhūtāni) ranging from ‘ṅa’ to ‘ka (ṅa-kāra-adi-ka-kāra-antaḥ), (where) ‘ākāśa’ or ‘ether’ (ākāśaḥ) is Citśakti (cit-śaktiḥ), (and) ‘pṛthivī’ or ‘earth element’ (pṛthivī) is Kriyāśakti (kriyā), respectively (yathākramaḥ). (They --i.e. the whole group--) are the reflections of Anuttara and Ānanda (anuttara-ānanda-pratibimbam).

And the (ca) Cavarga or the group beginning with the letter ‘CA (cavargaḥ) is the five subtle elements (tanmātrāṇi) ranging from ‘ña’ to ‘ca (ña-kāra-adi-ca-kāra-antaḥ), (where) ‘śabda’ or ‘sound’ (śabdaḥ) is Citśakti (cit-śaktiḥ), (and) ‘gandha’ or ‘smell’ (gandhaḥ) is Kriyāśakti (kriyā), respectively (yathākramaḥ). (They) are the reflections of Icchāśakti (icchā-śakti-pratibimbam).

Ṭavarga or the group beginning with the letter ‘ṬA (ṭavargaḥ) is the five organs of action (karmendriyāṇi) ranging from ‘ṇa’ to ‘ṭa (ṇa-kāra-adi-ṭa-kāra-antaḥ), (where) ‘vāk’ or ‘speech’ (vāk) is Citśakti (cit), (and) ‘upastha’ or ‘procreation’ (upasthaḥ) is Kriyāśakti (kriyā), respectively (yathākramaḥ). (They) are the reflections of the letters ṛ and ṝ (ṛ-ṝ-kārayoḥ pratibimbam).

Tavarga or the group beginning with the letter ‘TA (tavargaḥ) is the five organs of perception (jñāna-indriyāṇi) ranging from ‘na’ to ‘ta (na-kāra-adi-ta-kāra-antaḥ), (where) ‘ghrāṇa’ or ‘smelling’ (ghrāṇam) is Citśakti (cit-śaktiḥ), (and) ‘śrotra’ or ‘hearing’ (śrotram) is Kriyāśakti (kriyā), respectively (yathākramaḥ). (They) are the reflections of the letters ḷ and ḹ (ḷ-ḹ-kārayoḥ pratibimbam).

Then (tadā) Pavarga or the group beginning with the letter ‘PA (pavargaḥ) is the internal organs of mind, false-I and intellect along with prakṛti and puruṣa (manas-ahaṃkāra-buddhi-prakṛti-puruśaḥ), ranging from ‘ma’ to ‘pa (ma-kāra-adi-pa-kāra-antaḥ), where (ca) ‘puruṣa’ or ‘the limited being’ (puruṣaḥ) is Citśakti (cit-śaktiḥ), the letter ‘ma’ (ma-kāraḥ) (, while) ‘manas’ or ‘mind’ (manaḥ) (is) Kriyāśakti (kriyā-śaktiḥ), the letter ‘pa’ (pa-kāraḥ), (and this group is) rising from Jñānaśakti (jñāna-śaktibhūḥ).

This (iti) is the twentyfive-fold (pañca-viṃśatiḥ) succession of consonants (vyañjana-āvaliḥ), the reflections (pratibimbam) of the five śakti-s (śakti-pañcakasya) in the form of external manifestation (sṛṣṭi-rūpeṇa).

Then (tadā), the group of ‘kañcuka-s or limitations’ (kañcuka-vargaḥ) along with the māyātattva (māyā-tattvena…sahā) (is) called ‘the holders’ of the limited being (jīva-dhāraṇa-ākhyaḥ) (, and it is) resting in the puruṣa (puruṣa-antaḥ-sthaḥ) (, while being the succession of letters) ranging from ‘VA’ to ‘YA (va-kāra-ādi-ya-kāra-antaḥ). Here (iha) the letter ‘Ya (ya-kāraḥ) is ‘Kāla and Kalā’ or ‘Time and limited action’ (kāla-kalā), the letter ‘Ra (ra-kāraḥ) is the ‘Vidyātattva’ or the ‘principle of limited knowledge’ (vidyā-tattvam), the letter ‘LA (la-kāraḥ) is ‘Rāga and Niyati’ or ‘desire and space’ (rāga-niyatiḥ), (while) the letter ‘VA (va-kāraḥ) is māyātattva, the ‘principle of duality’ (māyā-tattvam).

The group of Śakti (śakti-vargaḥ) (is the succession) ranging from the letter ‘ŚA’ to the letter ‘HA (śa-kāra-ādi-ha-kāra-antaḥ):

(There,) the letter ‘ŚA (śa-kāraḥ) is ‘Sadvidyātattva’ or ‘the Principle of Pure Knowledge (sat-vidyā-tattvam).

The letter ‘ṢA (ṣa-kāraḥ) is ‘Īśvaratattva’ or ‘the Principle of God (īśvara-tattvam).

The letter ‘SA (sa-kāraḥ) is ‘Sadāśivatattva’ or ‘the Principle of the Eternal Śiva (sadā-śiva-tattvam).

And (ca) the letter ‘HA (ha-kāraḥ) is the ‘Śaktitattva’ or ‘the Principle of Śakti or Awareness (śakti-tattvam).

Therefore (tadā), the succession of letters ranging from the letter ‘ŚA’ to the letter ‘HA (akāra-ādi-ha-kāra-antaḥ) is the Process of the Rising of the Nature of ‘AHAM’ or ‘I (aham-rūpa-udaya-kramaḥ) (, and it is) characterized by Awareness (vimarśa-ātmakaḥ), (so it is said to be) the Nature of ‘Ūṣma’ or ‘Heat (of Consciousness) (ūṣma-rūpaḥ).

Just as (yathā) the Mātṛkācakra (, which) ranges from the letter ‘A’ to the letter ‘HA (akāra-ādi-ha-kāra-anta-mātṛkā-cakram), never abandones the letter ‘A’ --i.e. It is truly One or Non-dualistic-- (akāra-acyutam), by means of pratyāhāra or combining the letters ‘A’ and ‘HA (pratyāhārataḥ…a-kāra-ha-kāra-saṃyogāt), (what we get) is called ‘AHAM’ or ‘I (aham-ākhyaḥ), (and it is) the Essence of the Mātṛkācakra (mātṛkā-cakra-sāraḥ), (which is nothing but) one’s own Essential Nature or Self (sva-ātmā). The Perfect Understanding of this (Essence as the Secret of the Mātṛkācakra) (etat-parāmarśaḥ) rests only on the Guru (guru-āyattaḥ…eva), (so It is called) ‘Mātṛkācakrasambodha’ or ‘Perfect understanding of the Wheel of Mātṛkā (mātṛkā-cakra-sambodhaḥ).  || 2/7 ||

𑆯𑆫𑆵𑆫𑆁 𑆲𑆮𑆴𑆂 𑇆𑇒/𑇘𑇆

शरीरं हविः ॥२/८॥

Śarīraṃ haviḥ || 2/8 ||

(Then,) the body --i.e. gross and subtle-- (śarīram) (becomes) an oblation (in the awakened Fire of Consciousness) (haviḥ) || 2/8 ||

𑆓𑆶𑆫𑆶𑆥𑇀𑆫𑆱𑆳𑆢𑆼𑆤 𑆩𑆳𑆠𑆸𑆑𑆳𑆖𑆑𑇀𑆫𑆱𑆩𑇀𑆧𑆾𑆣𑆳𑆤𑇀𑆩𑆳𑆠𑆸𑆮𑆴𑆩𑆫𑇀𑆯𑆾𑆢𑆪𑆯𑇀𑆖 𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆢𑆼𑆮 𑆩𑆳𑆠𑆸𑆱𑆢𑇀𑆨𑆳𑆮𑆂
𑆱𑇀𑆦𑆶𑆛𑆼𑆠𑇀 𑇅 𑆃𑆤𑇀𑆠𑆫𑇀𑆩𑆶𑆒𑆨𑆳𑆮𑆼𑆤 𑆪𑆾𑆓𑆴𑆤𑆾 𑆩𑆳𑆠𑆶𑆂 𑆱𑆩𑇀𑆮𑆴𑆢𑇀𑆧𑆾𑆣𑆴𑆠𑆳 𑆱𑆁𑆲𑆳𑆫𑆳𑆠𑇀𑆩𑆑𑆖𑆴𑆢𑆓𑇀𑆤𑆴𑆫𑆷𑆥𑆼𑆟
𑆖𑆴𑆠𑇀𑆠𑆼 𑇅 𑆠𑆠𑇀𑆫 𑆪𑆾𑆓𑆴𑆤𑆂 𑆱𑇀𑆡𑆷𑆬𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆫𑆷𑆥𑆯𑆫𑆵𑆫𑆱𑆩𑆠𑆳 𑆬𑆪𑆁 𑆪𑆳𑆠𑆴 𑆑𑇀𑆫𑆩𑆳𑆠𑇀 𑇅 𑆍𑆰
𑆱𑆁𑆲𑆳𑆫𑆾 𑆮𑆳𑆱𑆤𑆳𑆫𑆷𑆥𑆥𑆶𑆫𑇀𑆪𑆰𑇀𑆛𑆑𑆮𑆴𑆬𑆳𑆥𑆤𑆁 𑆲𑆮𑆤𑆩𑆼𑆮 𑆪𑆠 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆱𑆩𑆠𑆳 𑆪𑆳𑆓𑆂
𑆑𑆸𑆠𑇀𑆫𑆴𑆩𑆯𑆫𑆵𑆫𑆱𑆩𑆠𑆳𑆢𑆳𑆲𑆤𑆁 𑆥𑇀𑆫𑆱𑆳𑆢𑆫𑆷𑆥𑆖𑆴𑆢𑆓𑇀𑆤𑆿 𑇅 𑆍𑆠𑆠𑇀𑆱𑆠𑇀𑆪𑆁 𑆪𑆠𑆯𑇀𑆖𑆴𑆢𑆓𑇀𑆤𑇀𑆪𑆳𑆤𑆤𑇀𑆢𑆾
𑆩𑆴𑆠𑆱𑆩𑆠𑆳𑆪𑆳𑆂 𑆥𑇀𑆫𑆧𑆬𑆠𑆫𑆯𑇀𑆖 𑆖𑆴𑆢𑆓𑇀𑆤𑇀𑆪𑆨𑆴𑆮𑆫𑇀𑆣𑆤𑆼 𑆯𑆫𑆵𑆫𑆁 𑆲𑆮𑆴𑆫𑆼𑆮𑆩𑇀  𑇆𑇒/𑇘𑇆

गुरुप्रसादेन मातृकाचक्रसम्बोधान्मातृविमर्शोदयश्च विमर्शादेव मातृसद्भावः
स्फुटेत् । अन्तर्मुखभावेन योगिनो मातुः सम्विद्बोधिता संहारात्मकचिदग्निरूपेण
चित्ते । तत्र योगिनः स्थूलसूक्ष्मरूपशरीरसमता लयं याति क्रमात् । एष
संहारो वासनारूपपुर्यष्टकविलापनं हवनमेव यत स्वात्मसमता यागः
कृत्रिमशरीरसमतादाहनं प्रसादरूपचिदग्नौ । एतत्सत्यं यतश्चिदग्न्यानन्दो
मितसमतायाः प्रबलतरश्च चिदग्न्यभिवर्धने शरीरं हविरेवम्  ॥२/८॥

Guruprasādena mātṛkācakrasambodhānmātṛvimarśodayaśca vimarśādeva mātṛsadbhāvaḥ sphuṭet | Antarmukhabhāvena yogino mātuḥ samvidbodhitā saṃhārātmakacidagnirūpeṇa citte | Tatra yoginaḥ sthūlasūkṣmarūpaśarīrasamatā layaṃ yāti kramāt | Eṣa saṃhāro vāsanārūpapuryaṣṭakavilāpanaṃ havanameva yata svātmasamatā yāgaḥ kṛtrimaśarīrasamatādāhanaṃ prasādarūpacidagnau | Etatsatyaṃ yataścidagnyānando mitasamatāyāḥ prabalataraśca cidagnyabhivardhane śarīraṃ havirevam  || 2/8 ||

Due to the Perfect understanding of the Wheel of Mātṛkā (, which takes place) (mātṛkā-cakra-sambodhāt) by means of the Grace of the Guru (guru-prasādena), Awareness of Mātṛ, the Subject Rises (mātṛ-vimarśa-udayaḥ), and (ca) merely (eva) by (such) Awareness (vimarśāt) shines (sphuṭet) the Essential Nature of the Subject (mātṛ-sadbhāvaḥ). By introversion (antar-mukha-bhāvena), the Subjective (mātuḥ) Consciousness (samvit) of yogī-s (yoginaḥ) is made known or appears (bodhitā) in one’s mind (citte) in the form of the Fire of Consciousness (that is) characterized by dissolution (saṃhārātmaka-cit-agni-rūpeṇa).

There (tatra), the yogī’s (yoginaḥ) identification with gross and subtle bodies (sthūla-sūkṣma-rūpa-śarīra-samatā) is withdrawn (yāti…layam) gradually (kramāt). This (eṣaḥ) ‘Withdrawal’ (saṃhāraḥ) is the annihilation of the puryaṣṭaka (which is) formed by vāsanā-s or impressions (vāsanā-rūpa-puryaṣṭaka-vilāpanam), (and) only (eva) (this is) ‘Havana’ or ‘Sacrifice’ (havanam), since (yataḥ) identification with one’s own Real Self (svātmā-samatā) is ‘Yāga’ (yāgaḥ), the Conflagration of the identity with created bodies (kṛtrima-śarīra-samatā-dāhanam) in the Fire of Consciousness (that is merely) the Favor (of the Lord) (prasāda-rūpa-cit-agnau). This (etat) is true (satyam) because (yataḥ) the Bliss of the Fire of Consciousness (cit-agni-ānandaḥ) is stronger (prabalataraḥ) than limited identity (mita-samatāyāḥ), and (ca) during the development or increasing of the Fire of Consciousness (cit-agni-abhivardhane), the bodies (śarīram) become oblations (haviḥ) this way (evam).  || 2/8 ||

𑆘𑇀𑆚𑆳𑆤𑆩𑆤𑇀𑆤𑆩𑇀 𑇆𑇒/𑇙𑇆

ज्ञानमन्नम् ॥२/९॥

Jñānamannam || 2/9 ||

(Then,) knowledge (of one’s own Self) (annam)
 (becomes the yogin’s) food (jñānam) || 2/9 ||

𑆪𑆳𑆮𑆬𑇀𑆬𑆿𑆑𑆴𑆑𑆳𑆤𑆳𑆩𑆤𑇀𑆤𑆁 𑆠𑆢𑇀𑆪𑆢𑇀𑆮𑇀𑆫𑆵𑆲𑆴𑆥𑇀𑆫𑆵𑆠𑆴𑆮𑆠𑇀𑆱𑇀𑆡𑆷𑆬𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆯𑆫𑆵𑆫𑆁 𑆠𑆶𑆰𑇀𑆪𑆠𑆴
𑆠𑆳𑆮𑆢𑇀𑆪𑆾𑆓𑆴𑆤𑆳𑆩𑆤𑇀𑆤𑆁 𑆘𑇀𑆚𑆳𑆤𑆁 𑆮𑆴𑆩𑆫𑇀𑆯𑆫𑆷𑆥𑆩𑆳𑆤𑆤𑇀𑆢𑆳𑆠𑇀𑆩𑆑𑆩𑇀 𑇅 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳 𑆪𑆾𑆓𑆴𑆤
𑆄𑆤𑆤𑇀𑆢𑆠𑇀𑆪𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆼 𑆖𑆽𑆠𑆢𑇀𑆓𑆶𑆫𑆶𑆥𑇀𑆫𑆱𑆳𑆢𑆩𑆲𑆴𑆩𑆳 𑇅 𑆠𑆢𑇀𑆮𑆱𑆳𑆠𑇀𑆠𑆼’ 𑆤𑇀𑆪𑆳𑆤𑇀𑆤𑆁 𑆖𑆴𑆠𑇀𑆑𑇀𑆫𑆵𑆝𑆳𑆩𑆼𑆮
𑆧𑆾𑆣𑆤𑇀𑆠𑆴 𑆪𑆠𑆱𑇀𑆠𑆤𑇀𑆤 𑆠𑆶𑆰𑇀𑆛𑆴𑆑𑆫𑆩𑇀  𑇆𑇒/𑇙𑇆

यावल्लौकिकानामन्नं तद्यद्व्रीहिप्रीतिवत्स्थूलसूक्ष्मशरीरं तुष्यति
तावद्योगिनामन्नं ज्ञानं विमर्शरूपमानन्दात्मकम् । स्वात्मा योगिन
आनन्दत्यहंविमर्शे चैतद्गुरुप्रसादमहिमा । तद्वसात्ते’ न्यान्नं चित्क्रीडामेव
बोधन्ति यतस्तन्न तुष्टिकरम्  ॥२/९॥

Yāvallaukikānāmannaṃ tadyadvrīhiprītivatsthūlasūkṣmaśarīraṃ tuṣyati tāvadyogināmannaṃ jñānaṃ vimarśarūpamānandātmakam | Svātmā yogina ānandatyahaṃvimarśe caitadguruprasādamahimā | Tadvasātte’ nyānnaṃ citkrīḍāmeva bodhanti yatastanna tuṣṭikaram  || 2/9 ||

While (yāvat) for worldly people (laukikānām), food (annam) is that (tat) which (yat) nourishes or pleases (tuṣyati) gross and subtle bodies (sthūla-sūkṣma-śarīram) e.g. rice or pleasure (vrīhi-prīti-vat), for yogī-s (tāvat…yoginām), ‘food’ (annam) is ‘Knowledge’ (jñānam) appearing in the form of Self-awareness (vimarśa-rūpam) characterized by Bliss (ānanda-ātmakam); (therefore,) the yogī’s (yoginaḥ) Self (svātmā) rejoices (ānandati) in that Self-awareness (aham-vimarśe), and (ca) this (etat) is the Greatness of the Grace of the Guru (guru-prasāda-mahimā). Due to the Power or Authority of That --i.e. of Grace-- (tat-vasāt), they (te) consider (bodhanti) ‘other food’ (anya-annam) only (eva) as the Play of Consciousness (cit-krīḍām), since (yataḥ) it (tat) is not (na) satisfactoy (for them) (tuṣṭi-karam).  || 2/9 ||

𑆮𑆴𑆢𑇀𑆪𑆳𑆱𑆁𑆲𑆳𑆫𑆼 𑆠𑆢𑆶𑆠𑇀𑆡𑆱𑇀𑆮𑆥𑇀𑆤𑆢𑆫𑇀𑆯𑆤𑆩𑇀 𑇆𑇒/𑇑𑇐𑇆

विद्यासंहारे तदुत्थस्वप्नदर्शनम् ॥२/१०॥

Vidyāsaṃhāre tadutthasvapnadarśanam || 2/10 ||

When (such) a Wisdom disappears (due to the lack of the yogin’s capacity to maintain It) (vidyā-saṃhāre), dreaming appears (again in the form of thoughts and ideas, which) rises from the disappearance of that --i.e. Wisdom-- (tat-uttha-svapna-darśanam). || 2/10 ||

𑆪𑆢𑆳𑆥𑆴 𑆥𑆶𑆫𑇀𑆮𑆾𑆑𑇀𑆠𑆳𑆮𑆴𑆢𑇀𑆪𑆳𑆱𑆁𑆲𑆳𑆫𑆂 𑆱𑆳 𑆬𑆪𑆁 𑆪𑆳𑆠𑆴 𑆱𑇀𑆮𑆥𑇀𑆤𑆨𑆷𑆩𑆿 𑇅 𑆪𑆾𑆓𑆵 𑆪𑆾 𑆮𑆴𑆩𑆫𑇀𑆯𑆲𑆵𑆤𑆂
𑆑𑇀𑆫𑆩𑆼 𑆱𑆁𑆯𑆪𑆫𑆷𑆥𑆮𑆴𑆑𑆬𑇀𑆥𑆱𑆩𑆶𑆢𑇀𑆫𑆼 𑆥𑆠𑆠𑆴 𑆪𑆾 𑆢𑆶𑆫𑆶𑆠𑇀𑆠𑆫𑆂 𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆠𑆂𑇅 𑆪𑆡𑆳𑆱𑇀𑆥𑆤𑇀𑆢𑆼

𑆃𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆣𑆴𑆪𑆱𑇀𑆠𑇀𑆮𑆼𑆠𑆼 𑆱𑇀𑆮𑆱𑇀𑆡𑆴𑆠𑆴𑆱𑇀𑆡𑆓𑆤𑆾𑆢𑇀𑆪𑆠𑆳𑆂  𑇅
𑆥𑆳𑆠𑆪𑆤𑇀𑆠𑆴 𑆢𑆶𑆫𑆶𑆠𑇀𑆠𑆳𑆫𑆼 𑆔𑆾𑆫𑆼 𑆱𑆁𑆱𑆳𑆫𑆮𑆫𑇀𑆠𑇀𑆩𑆤𑆴𑇆

𑆅𑆠𑆴 𑆠𑆱𑇀𑆪 𑆓𑆶𑆫𑆶𑆮𑆑𑇀𑆠𑇀𑆫𑆾𑆢𑇀𑆢𑆴𑆰𑇀𑆛𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆥𑆷𑆘𑆤𑆩𑆼𑆑𑆁 𑆠𑆳𑆫𑆑𑆩𑇀  𑇆𑇒/𑇑𑇐𑇆

यदापि पुर्वोक्ताविद्यासंहारः सा लयं याति स्वप्नभूमौ । योगी यो विमर्शहीनः
क्रमे संशयरूपविकल्पसमुद्रे पतति यो दुरुत्तरः बहिर्मुखतः। यथास्पन्दे

अप्रबुद्धधियस्त्वेते स्वस्थितिस्थगनोद्यताः  ।
पातयन्ति दुरुत्तारे घोरे संसारवर्त्मनि॥

इति तस्य गुरुवक्त्रोद्दिष्टस्वात्मपूजनमेकं तारकम्  ॥२/१०॥

Yadāpi purvoktāvidyāsaṃhāraḥ sā layaṃ yāti svapnabhūmau | Yogī yo vimarśahīnaḥ krame saṃśayarūpavikalpasamudre patati yo duruttaraḥ bahirmukhataḥ | Yathāspande

Aprabuddhadhiyastvete svasthitisthaganodyatāḥ  |
Pātayanti duruttāre ghore saṃsāravartmani ||

Iti tasya guruvaktroddiṣṭasvātmapūjanamekaṃ tārakam  || 2/10 ||

But when (yadā…api) this explained Vidyā dissolves (purva-uktā-vidyā-saṃhāraḥ), It (sā) dissolves (layam…yāti) into the sphere of dreaming (svapna-bhūmau). A yogī (yogī), who (yaḥ) is deprived of Awareness (vimarśa-hīnaḥ) during this process (krame) due to the lack of his capacity to maintain It (asāmarthyāt), falls (patati) into the ocean of thoughts characterized by confusion (saṃśaya-rūpa-vikalpa-samudre), which (ocean) (yaḥ) is difficult to overcome (duruttaraḥ) because of its extroverted nature (bahir-mukha-taḥ). As it has bee said in Spanda (yathā-spande):

“But (tu) these (attributes) (ete) are labouring diligently and incessantly on concealing their own residence (sva-sthiti-sthagana-udyatāḥ), (and) make (those whose) intellect is not awakened fall (a-pra-buddha-dhiyaḥ…pātayanti) into the dreadful (ghore) course of saṃsāra (saṃsāra-vartmani) (which) is difficult to overcome (duruttāre…iti). ||“

For him (tasya), the only (ekam) ‘Savior’ (tārakam) is ‘the Act of Worshipping his own Self according to the Guru’s Teachings’ (guru-vaktra-uddiṣṭa-svātmā-pūjanam).  || 2/10 ||

Chapter III.

𑆄𑆠𑇀𑆩𑆳 𑆖𑆴𑆠𑇀𑆠𑆩𑇀 𑇆𑇓/𑇑𑇆

आत्मा चित्तम् ॥३/१॥

Ātmā cittam || 3/1 ||

The limited self (ātmā) is the mind (cittam) || 3/1 ||

𑆥𑇀𑆫𑆡𑆩𑆾𑆬𑇀𑆬𑆳𑆱𑆼 𑆯𑆳𑆩𑇀𑆨𑆮𑆾 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆠𑇀𑆩𑆑𑆾 𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆾𑆬𑇀𑆬𑆳𑆱𑆼 𑆯𑆳𑆑𑇀𑆠𑆂
𑆯𑆶𑆢𑇀𑆣𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆠𑇀𑆩𑆑𑆱𑇀𑆠𑇀𑆫𑆴𑆠𑆵𑆪𑆾𑆬𑇀𑆬𑆳𑆱𑆼 𑆠𑆶 𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆠𑇀𑆩𑆳𑆟𑆮𑆂 𑆥𑇀𑆫𑆢𑆫𑇀𑆯𑆴𑆠𑆂 𑇅 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳 𑆯𑆳𑆩𑇀𑆨𑆮𑆼
𑆖𑆽𑆠𑆤𑇀𑆪𑆁 𑆥𑆷𑆫𑇀𑆟𑆠𑇀𑆮𑆁 𑆯𑆳𑆑𑇀𑆠𑆼 𑆠𑆶 𑆩𑆤𑇀𑆠𑇀𑆫𑆾 𑆮𑆴𑆢𑇀𑆪𑆳𑆒𑇀𑆪 𑆄𑆟𑆮𑆼’ 𑆥𑆴 𑆱 𑆖𑆴𑆠𑇀𑆠𑆁
𑆖𑆴𑆠𑆴𑆱𑆁𑆑𑆾𑆖𑆠𑇀𑆮𑆩𑇀 𑇅 𑆠𑆢𑆳 𑆩𑆴𑆠𑆪𑆾𑆓𑆴𑆤𑆾 𑆪𑆱𑇀𑆪 𑆤𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆨𑆷𑆤𑆴𑆯𑇀𑆖𑆴𑆤𑇀𑆠𑆖𑆼𑆠𑆾 𑆩𑆾𑆲𑆴𑆠𑆱𑇀𑆪𑆳𑆠𑆾
𑆧𑆶𑆢𑇀𑆣𑇀𑆪𑆳𑆢𑆴𑆱𑆩𑆠𑆳 𑆨𑆳𑆠𑆴 𑇅 𑆱 𑆥𑆯𑆶𑆂 𑆱𑆁𑆱𑆳𑆫𑆵𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼 𑆘𑆵𑆮𑆂
𑆱𑆁𑆑𑆬𑇀𑆥𑆥𑇀𑆫𑆯𑆳𑆱𑆴𑆠𑆂  𑇆𑇓/𑇑𑇆

प्रथमोल्लासे शाम्भवो निर्विकल्पात्मको द्वितीयोल्लासे शाक्तः
शुद्धविकल्पात्मकस्त्रितीयोल्लासे तु विकल्पात्माणवः प्रदर्शितः । स्वात्मा शाम्भवे
चैतन्यं पूर्णत्वं शाक्ते तु मन्त्रो विद्याख्य आणवे’ पि स चित्तं
चितिसंकोचत्वम् । तदा मितयोगिनो यस्य नाहंविमर्शभूनिश्चिन्तचेतो मोहितस्यातो
बुद्ध्यादिसमता भाति । स पशुः संसारीत्युच्यते जीवः
संकल्पप्रशासितः  ॥३/१॥

Prathamollāse śāmbhavo nirvikalpātmako dvitīyollāse śāktaḥ śuddhavikalpātmakastritīyollāse tu vikalpātmāṇavaḥ pradarśitaḥ | Svātmā śāmbhave caitanyaṃ pūrṇatvaṃ śākte tu mantro vidyākhya āṇave’ pi sa cittaṃ citisaṃkocatvam | Tadā mitayogino yasya nāhaṃvimarśabhūniścintaceto mohitasyāto buddhyādisamatā bhāti | Sa paśuḥ saṃsārītyucyate jīvaḥ saṃkalpapraśāsitaḥ  || 3/1 ||

In the First Outpouring --i.e. chapter-- (prathama-ullāse), the Śāmbhava (State) (śāmbhavaḥ) characterized by thoughtlessness (nirvikalpa-ātmakaḥ), in the Second Outpouring (dvitīya-ullāse), the Śākta (Process) (śāktaḥ) characterized by Pure Thought (śuddha-vikalpa-ātmakaḥ), and (tu) in the Third Outpouring (tritīya-ullāse), the āṇava or limited condition characterized by thoughts (vikalpa-ātmā-āṇavaḥ) is displayed (pradarśitaḥ).

One’s own Self (svātmā) in the Śāmbhava (State) (śāmbhave) is Caitanyam (caitanyam) (That is) the Fullness (of Universal Consciousness) (pūrṇatvam), in the Śākta (Process) (śākte…tu) is (It is) Mantra (mantraḥ) (called) Vidyā or Wisdom (vidyā-ākhyaḥ), but (api) in the āṇava condition (which is pertaining to aṇu or the limited being) (āṇave), It (saḥ) is citta or individual mind (cittam) (that is) the contraction of Citi, the Power of Consciousness (citi-saṃkocatvam).

Therefore (tadā), for the limited (mita-yoginaḥ) (and) deluded (mohitasya) yogī, whose mind in not thoughtless (which always) born from Self-awareness (yasya…na…aham-vimarśa-bhū-niścinta-cetaḥ); consequently (ataḥ), identification with intellect, etc. (buddhi-ādi-samatā) shines (bhāti). The (saḥ) jīva or individual soul (jīvaḥ) is (iti) called (ucyate) paśu (paśuḥ), or saṃsārin (saṃsārī) (since he is) governed by imagination (saṃkalpa-praśāsitaḥ).  || 3/1 ||

𑆘𑇀𑆚𑆳𑆤𑆁 𑆧𑆤𑇀𑆣𑆂 𑇆𑇓/𑇒𑇆

ज्ञानं बन्धः ॥३/२॥

Jñānaṃ bandhaḥ || 3/2 ||

Sensory knowledge (jñānam) is bondage (bandhaḥ) || 3/2 ||

𑆪𑆠𑆱𑇀𑆠𑆱𑇀𑆪 𑆤𑆳𑆠𑇀𑆩𑆘𑇀𑆚𑆳𑆤𑆁 𑆘𑇀𑆚𑆳𑆤𑆁 𑆠𑆱𑇀𑆩𑆽 𑆩𑆳𑆤𑆱𑆩𑆼𑆮 𑆧𑆤𑇀𑆣𑆫𑆷𑆥𑆁
𑆢𑇀𑆮𑆴𑆰𑆛𑇀𑆑𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆠𑇀𑆩𑆑𑆩𑇀 𑇅 𑆇𑆥𑆼𑆪 𑆅𑆲 𑆖𑆴𑆠𑇀𑆠𑆲𑆼𑆠𑆶𑆩𑆤𑇀𑆠𑇀𑆫𑆩𑆳𑆫𑇀𑆓 𑆍𑆮
𑆄𑆓𑆩𑆴𑆱𑆷𑆠𑇀𑆫𑆥𑇀𑆫𑆳𑆫𑆧𑇀𑆣𑆂  𑇆𑇓/𑇒𑇆

यतस्तस्य नात्मज्ञानं ज्ञानं तस्मै मानसमेव बन्धरूपं
द्विषट्केन्द्रियात्मकम् । उपेय इह चित्तहेतुमन्त्रमार्ग एव
आगमिसूत्रप्रारब्धः  ॥३/२॥

Yatastasya nātmajñānaṃ jñānaṃ tasmai mānasameva bandharūpaṃ dviṣaṭkendriyātmakam | Upeya iha cittahetumantramārga eva āgamisūtraprārabdhaḥ  || 3/2 ||

Because (yataḥ) he has (tasya) no (na) Knowledge about his own Self (ātmā-jñānam), for him (tasmai), knowledge (jñānam) is only (eva) mental (mānasam) (that is) the nature of bondage (bandha-rūpam), characterized by the twelve senses (dviṣaṭka-indriya-ātmakam). Here (iha), the only (eva) path (which) he must undertake (upeyaḥ) is the Path of Mantra or His own Self (That is) the Source of mind (citta-hetu-mantra-mārgaḥ), (and the Śivasūtra-s) start to explain (that) in the next aphorism (āgami-sūtra-prārabdhaḥ).  || 3/2 ||

𑆑𑆬𑆳𑆢𑆵𑆤𑆳𑆁 𑆠𑆠𑇀𑆠𑇀𑆮𑆳𑆤𑆳𑆩𑆮𑆴𑆮𑆼𑆑𑆾 𑆩𑆳𑆪𑆳 𑇆𑇓/𑇓𑇆

कलादीनां तत्त्वानामविवेको माया ॥३/३॥

Kalādīnāṃ tattvānāmaviveko māyā || 3/3 ||

Lack of right judgement (avivekaḥ) about the tattva-s (tattvānām) beginning with ‘Kalā’ or ‘limited power to act’ (kalā-dīnām) is Māyā or spiritual illusion (of duality) (māyā) || 3/3 ||

𑆃𑆮𑆴𑆮𑆼𑆑𑆱𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆳𑆤𑆳𑆁 𑆑𑆬𑆳𑆢𑆵𑆤𑆳𑆩𑆴𑆲 𑆠𑆼𑆰𑆳𑆁 𑆑𑆸𑆠𑆫𑆷𑆥𑆳𑆘𑇀𑆚𑆳𑆤𑆩𑇀 𑇅 𑆑𑆯𑇀𑆖𑆴𑆢𑇀𑆪𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳𑆤𑆁 𑆲𑆼𑆠𑆶𑆁
𑆠𑆠𑇀𑆠𑇀𑆮𑆳𑆤𑆳𑆁 𑆤 𑆧𑆾𑆣𑆠𑆴 𑆱 𑆪𑆾𑆓𑆵 𑆨𑆮𑆼𑆤𑇀𑆤𑆳𑆡𑆥𑇀𑆫𑆱𑆳𑆢𑆮𑆱𑆳𑆖𑇀𑆖 𑆱 𑆠𑆼𑆤 𑆪𑆾𑆓𑆩𑆳𑆫𑇀𑆓𑆁
𑆥𑇀𑆫𑆮𑆼𑆯𑆪𑆠𑆴 𑇅 𑆠𑆱𑇀𑆪𑆾𑆥𑆳𑆪𑆾 𑆣𑆳𑆫𑆟𑆣𑇀𑆪𑆳𑆤𑆾𑆥𑆳𑆪𑆂  𑇆𑇓/𑇓𑇆

अविवेकस्तत्त्वानां कलादीनामिह तेषां कृतरूपाज्ञानम् । कश्चिद्यः स्वात्मानं हेतुं
तत्त्वानां न बोधति स योगी भवेन्नाथप्रसादवसाच्च स तेन योगमार्गं
प्रवेशयति । तस्योपायो धारणध्यानोपायः  ॥३/३॥

Avivekastattvānāṃ kalādīnāmiha teṣāṃ kṛtarūpājñānam | Kaścidyaḥ svātmānaṃ hetuṃ tattvānāṃ na bodhati sa yogī bhavennāthaprasādavasācca sa tena yogamārgaṃ praveśayati | Tasyopāyo dhāraṇadhyānopāyaḥ  || 3/3 ||

Aviveka or ‘lack of right judgement or awareness’ (avivekaḥ) about the tattva-s (tattvānām) beginning with kalā or limited activity (kalā-ādīnām), here means (iha) ‘non-perception of their created nature’ (teṣām…kṛta-rūpa-ajñānam). Someone (kaścit), who (yaḥ) does not (na) consider (bodhati) his own Self (svātmānam) as the Source (hetum) of the tattva-s (tattvānām), becomes (bhavet) a yogin (yogī) under the influence of the Lord’s Grace (nātha-prasāda-vasāt), and (ca) It (saḥ) makes him enter (tena…praveśayati) the Path of Yoga (yoga-mārgam). His (tasya) ‘upāya’ or the method he must adopt (upāyaḥ) is the way of concentration and meditation (dhāraṇa-dhyāna-upāyaḥ).  || 3/3 ||

𑆯𑆫𑆵𑆫𑆼 𑆱𑆁𑆲𑆳𑆫𑆂 𑆑𑆬𑆳𑆤𑆳𑆩𑇀 𑇆𑇓/𑇔𑇆

शरीरे संहारः कलानाम् ॥३/४॥

Śarīre saṃhāraḥ kalānām || 3/4 ||

Dissolution (saṃhāraḥ) of (all the) parts (kalānām) (takes place) in  (one’s) body (śarīre) || 3/4 ||

𑆪𑆠𑆱𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆳𑆮𑆬𑆴𑆂 𑆑𑆬𑆳𑆩𑆪𑆵 𑆖 𑆠𑆠𑇀𑆠𑇀𑆮𑆳𑆤𑆳𑆁 𑆲𑆼𑆠𑆶𑆫𑆮𑆣𑆳𑆫𑆟𑆵𑆪𑆾’ 𑆤𑇀𑆠𑆫 𑆅𑆲 𑆠𑆠𑆾 𑆪𑆾𑆓𑆵
𑆩𑆲𑆳𑆨𑆷𑆠𑆳𑆤𑆳𑆁 𑆠𑆤𑇀𑆩𑆳𑆠𑇀𑆫𑆼𑆰𑆶 𑆱𑆁𑆬𑆪𑆁 𑆨𑆳𑆮𑆪𑆼𑆢𑆼𑆑𑆳𑆓𑇀𑆫𑆠𑆱𑇀𑆠𑆢𑆳 𑆠𑆤𑇀𑆩𑆳𑆠𑇀𑆫𑆳𑆟𑆳𑆩𑆴𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆽𑆂 𑆱𑆲
𑆱𑆁𑆬𑆪𑆁 𑆥𑆶𑆫𑆶𑆰𑆼 𑆥𑆫𑆳𑆑𑆾𑆠𑆴𑆂 𑆯𑆴𑆮𑆾’ 𑆤𑇀𑆠𑆫𑆩𑇀  𑇆𑇓/𑇔𑇆

यतस्तत्त्वावलिः कलामयी च तत्त्वानां हेतुरवधारणीयो’ न्तर इह ततो योगी
महाभूतानां तन्मात्रेषु संलयं भावयेदेकाग्रतस्तदा तन्मात्राणामिन्द्रियैः सह
संलयं पुरुषे पराकोतिः शिवो’ न्तरम्  ॥३/४॥

Yatastattvāvaliḥ kalāmayī ca tattvānāṃ heturavadhāraṇīyo’ ntara iha tato yogī mahābhūtānāṃ tanmātreṣu saṃlayaṃ bhāvayedekāgratastadā tanmātrāṇāmindriyaiḥ saha saṃlayaṃ puruṣe parākotiḥ śivo’ ntaram  || 3/4 ||

Since (yataḥ) the series of tattva-s (tattva-āvaliḥ) is composed of ‘parts’ --i.e. groups-- (kalā-mayī), and (ca) the Source (hetuḥ) of the tattva-s (tattvānām) is to be considered (avadhāraṇīyaḥ) here (iha) as ‘internal’ (antaraḥ), the yogī (yogī…tataḥ), with undivided attention (ekāgrataḥ), should contemplate (bhāvayet) on the dissolution (saṃlayam) of the mahābhūta-s or great elements (mahābhūtānām) into the tanmātra-s or subtle elements (tanmātreṣu), then (tadā) on the dissolution (saṃlayam) of the tanmātra-s (tanmātrāṇām) together (saha) with the senses (indriyaiḥ) into the puruṣa (puruṣe), (until he attains) the highest point (parā-kotiḥ) (of such process which is) Śiva (śivaḥ) deep inside (antaram).  || 3/4 ||

𑆤𑆳𑆝𑆵𑆱𑆁𑆲𑆳𑆫𑆨𑆷𑆠𑆘𑆪𑆨𑆷𑆠𑆑𑆽𑆮𑆬𑇀𑆪𑆨𑆷𑆠𑆥𑆸𑆡𑆑𑇀𑆠𑇀𑆮𑆳𑆤𑆴 𑇆𑇓/𑇕𑇆

नाडीसंहारभूतजयभूतकैवल्यभूतपृथक्त्वानि ॥३/५॥

Nāḍīsaṃhārabhūtajayabhūtakaivalyabhūtapṛthaktvāni || 3/5 ||

(This consists of) the dissolution of prāṇic channels (nāḍī-saṃhāra), victory over the elements (bhūta-jaya), isolation from the elements (bhūta-kaivalya) (, then) separation from the elements (during the yogin’s meditative process of development) (bhūta-pṛthaktvāni) || 3/5 ||

𑆪𑆾𑆓𑆵 𑆱𑆶𑆒𑆳𑆱𑆤𑆱𑇀𑆡𑆂 𑆥𑇀𑆫𑆳𑆟𑆳𑆥𑆳𑆤𑆮𑆳𑆲𑆁 𑆨𑆳𑆮𑆪𑆼𑆠𑇀𑆠𑆱𑇀𑆪 𑆖𑆳𑆮𑆣𑆳𑆤𑆼𑆤 𑆱 𑆮𑆳𑆲𑆳𑆤𑆶𑆱𑆳𑆫𑆵
𑆩𑆣𑇀𑆪𑆁 𑆪𑆳𑆥𑆪𑆠𑆴 𑆑𑇀𑆫𑆩𑆠𑆂 𑇅 𑆥𑇀𑆫𑆳𑆟𑆳𑆥𑆳𑆤𑆮𑆳𑆲𑆱𑇀𑆪 𑆠𑆢𑆳 𑆱𑆶𑆰𑆶𑆩𑇀𑆟𑆳𑆪𑆳𑆁 𑆱𑆁𑆬𑆪 𑆅𑆠𑆴
𑆤𑆳𑆝𑆵𑆱𑆁𑆲𑆳𑆫𑆯𑇀𑆖𑆽𑆰 𑆥𑇀𑆫𑆳𑆟𑆳𑆪𑆳𑆩𑆾’ 𑆮𑆣𑆳𑆤𑆳𑆤𑆶𑆰𑇀𑆜𑆼𑆪𑆂 𑇅 𑆨𑆷𑆠𑆮𑆴𑆪𑆾𑆘𑆤𑆁 𑆠𑆠𑇀𑆫 𑆠𑇀𑆫𑆴𑆑𑇀𑆫𑆩𑆾
𑆨𑆷𑆠𑆘𑆪𑆨𑆷𑆠𑆑𑆽𑆮𑆬𑇀𑆪𑆨𑆷𑆠𑆥𑆸𑆡𑆑𑇀𑆠𑇀𑆮𑆩𑆪𑆂 𑇅 𑆃𑆲𑆁𑆠𑆳𑆬𑆳𑆨𑆳𑆪 𑆪𑆾𑆓𑇀𑆪𑆮𑆣𑆳𑆤𑆁
𑆨𑆷𑆠𑆼𑆨𑇀𑆪𑆂 𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆲𑆫𑆼𑆠𑇀 𑇅 𑆅𑆠𑆴 𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆲𑆳𑆫𑆂 𑇅 𑆇𑆥𑆼𑆪 𑆅𑆲 𑆩𑆣𑇀𑆪𑆬𑆳𑆨 𑆍𑆑𑆳𑆓𑇀𑆫𑆠𑆾
𑆨𑆑𑇀𑆠𑆴𑆯𑆳𑆬𑆴𑆤𑆂 𑇅 𑆃𑆲𑆁𑆠𑆳𑆬𑆳𑆨𑆫𑆷𑆥𑆱𑆩𑆳𑆣𑆴𑆂 𑆥𑇀𑆫𑆱𑆳𑆢𑆠𑆾 𑆪𑆳𑆮𑆢𑇀𑆪𑆾𑆓𑆴𑆤𑆳 𑆤𑆳𑆤𑆳𑆱𑆴𑆢𑇀𑆣𑆪𑆾’
𑆤𑆶𑆨𑆷𑆪𑆠𑆼  𑇆𑇓/𑇕𑇆

योगी सुखासनस्थः प्राणापानवाहं भावयेत्तस्य चावधानेन स वाहानुसारी
मध्यं यापयति क्रमतः । प्राणापानवाहस्य तदा सुषुम्णायां संलय इति
नाडीसंहारश्चैष प्राणायामो’ वधानानुष्ठेयः । भूतवियोजनं तत्र त्रिक्रमो
भूतजयभूतकैवल्यभूतपृथक्त्वमयः । अहंतालाभाय योग्यवधानं
भूतेभ्यः प्रत्याहरेत् । इति प्रत्याहारः । उपेय इह मध्यलाभ एकाग्रतो
भक्तिशालिनः । अहंतालाभरूपसमाधिः प्रसादतो यावद्योगिना नानासिद्धयो’
नुभूयते  ॥३/५॥

Yogī sukhāsanasthaḥ prāṇāpānavāhaṃ bhāvayettasya cāvadhānena sa vāhānusārī madhyaṃ yāpayati kramataḥ | Prāṇāpānavāhasya tadā suṣumṇāyāṃ saṃlaya iti nāḍīsaṃhāraścaiṣa prāṇāyāmo’ vadhānānuṣṭheyaḥ | Bhūtaviyojanaṃ tatra trikramo bhūtajayabhūtakaivalyabhūtapṛthaktvamayaḥ | Ahaṃtālābhāya yogyavadhānaṃ bhūtebhyaḥ pratyāharet | Iti pratyāhāraḥ | Upeya iha madhyalābha ekāgrato bhaktiśālinaḥ | Ahaṃtālābharūpasamādhiḥ prasādato yāvadyoginā nānāsiddhayo’ nubhūyate  || 3/5 ||

The yogin (yogī) -resting in comfortable posture- (sukha-āsana-sthaḥ) should contemplate (bhāvayet) on the flow of exhalation and inhalation (prāṇa-apāna-vāham), and (ca) he (saḥ) should gradually (kramataḥ) lead (yāpayati) his (tasya) attention (avadhānena) to the middle (of the two breaths) (madhyam) by following (their) flow (vāha-anusārī). Then (tadā), the dissolution (saṃlayaḥ) of the flow of exhalation and inhalation (prāṇa-apāna-vāhasya) into suṣumṇā (suṣumṇāyām) is called (iti) nāḍīsaṃhāraḥ or ‘the dissolution of prāṇic channels’ (nāḍī-saṃhāraḥ), and (ca) this (eṣaḥ) is ‘prāṇāyāma’ or ‘restraining the breath’ (prāṇāyāmaḥ) (which is) to be performed by means of ‘attention’ (and not by forcing the breath) (avadhāna-anuṣṭheyaḥ).

There (tatra), ‘separation from the elements of objectivity’ (bhūta-viyojanam) takes place as a threefold process (trikramaḥ) that is composed of ‘bhūtajaya, bhūtakaivalya, and bhūtapṛthaktva’ (bhūta-jaya-bhūta-kaivalya-bhūta-pṛthaktva-mayaḥ). For the attainment of ‘Subjectivity’ (ahaṃtā-lābhāya), the yogin (yogī) should withdraw (pratyāharet) his attention (avadhānam) from the elements of objectivity (bhūtebhyaḥ). This (iti) is ‘pratyāhāra’ (pratyāhāraḥ). Here (iha), the goal to be sought for (upeyaḥ) by devoted ones (bhakti-śālinaḥ) is the attainment of the center (of the two breaths) (madhya-lābhaḥ) by one-pointedness (ekāgrataḥ). Samādhi appears as the ‘Attainment of Subjectivity’ (ahaṃtā-lābha-rūpa-samādhiḥ) due to the Grace (of the Lord) (prasādataḥ), while (yāvat) the yogī (yoginā) experiences (anubhūyate) different achievements (nānā-siddhayaḥ).  || 3/5 ||

𑆩𑆾𑆲𑆳𑆮𑆫𑆟𑆳𑆠𑇀𑆱𑆴𑆢𑇀𑆣𑆴𑆂 𑇆𑇓/𑇖𑇆

मोहावरणात्सिद्धिः ॥३/६॥

Mohāvaraṇātsiddhiḥ || 3/6 ||

Siddhi-s or limited yogic powers (siddhiḥ) (rise) because of the concealing activity of illusion (moha-āvaraṇāt) || 3/6 ||

𑆠𑆳𑆂 𑆩𑆳𑆤𑆱𑆳𑆂 𑆥𑇀𑆫𑆱𑆷𑆪𑆤𑇀𑆠𑆼 𑆱𑇀𑆮𑆖𑆴𑆠𑇀𑆠𑆼 𑆖 𑆩𑆾𑆲𑆫𑆷𑆥𑆑𑆬𑆤𑆳𑆫𑆠𑆳𑆂 𑇅 𑆖𑆴𑆠𑇀𑆠𑆲𑆼𑆠𑆶𑆥𑆫𑆳𑆩𑆫𑇀𑆯𑆤𑆼
𑆠𑆢𑇀𑆓𑆷𑆞𑆱𑆑𑇀𑆠𑆪𑆂 𑆱𑆴𑆢𑇀𑆣𑆪 𑆅𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼 𑇅 𑆪𑆠𑆱𑇀𑆠𑆳 𑆨𑆼𑆢𑆫𑆷𑆥𑆩𑆾𑆲𑆮𑆯𑆳𑆢𑆶𑆢𑆴𑆠𑆳𑆯𑇀𑆖
𑆱𑆁𑆑𑆬𑇀𑆥𑆖𑆾𑆢𑆑𑆳𑆱𑇀𑆠𑆠𑆂 𑆱𑆴𑆢𑇀𑆣𑆴𑆫𑇀𑆩𑆾𑆲𑆳𑆮𑆫𑆟𑆳𑆢𑇀𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆳𑆠𑇀𑆩𑆴𑆑𑆳  𑇆𑇓/𑇖𑇆

ताः मानसाः प्रसूयन्ते स्वचित्ते च मोहरूपकलनारताः । चित्तहेतुपरामर्शने
तद्गूढसक्तयः सिद्धय इत्युच्यते । यतस्ता भेदरूपमोहवशादुदिताश्च
संकल्पचोदकास्ततः सिद्धिर्मोहावरणाद्ग्राह्यात्मिका  ॥३/६॥

Tāḥ mānasāḥ prasūyante svacitte ca moharūpakalanāratāḥ | Cittahetuparāmarśane tadgūḍhasaktayaḥ siddhaya ityucyate | Yatastā bhedarūpamohavaśāduditāśca saṃkalpacodakāstataḥ siddhirmohāvaraṇādgrāhyātmikā  || 3/6 ||

Those (tāḥ) are mental in nature (mānasāḥ), and (ca) rise (prasūyante) in one’s own mind (sva-citte), (because they are) devoted to mental activity that is moha or illusion (moha-rūpa-kalanā-ratāḥ). During the (gradual) understanding of the Source of mind (citta-hetu-parāmarśane), its hidden powers (rise and they are) (tat-gūḍha-saktayaḥ) called (iti ucyate) ‘siddhi-s’ --lit. achievements-- (siddhaya). Since (yataḥ) they (tāḥ) rise (uditāḥ) under the influence of illusion appearing as ‘bheda’ or ‘duality’ (bheda-rūpa-moha-vaśāt), and (ca) incite imagination (saṃkalpa-codakāḥ…tataḥ), siddhi-s (siddhiḥ) (take place) because of the concealing activity of illusion (moha-āvaraṇāt), (consequently they are) characterized by ‘objectivity’ --lit. that which is to be grabbed (by mental activity)-- (grāhya-ātmikā). || 3/6 ||

𑆩𑆾𑆲𑆘𑆪𑆳𑆢𑆤𑆤𑇀𑆠𑆳𑆨𑆾𑆓𑆳𑆠𑇀𑆱𑆲𑆘𑆮𑆴𑆢𑇀𑆪𑆳𑆘𑆪𑆂 𑇆𑇓/𑇗𑇆

मोहजयादनन्ताभोगात्सहजविद्याजयः ॥३/७॥

Mohajayādanantābhogātsahajavidyājayaḥ || 3/7 ||

(So,) by conquering (such an) illusion (moha-jayāt) due to the completion or enjoyment of infinite (Consciousness instead of the enjoyment of limited powers,) (ananta-ābhogāt) Victory of Natural Wisdom (takes place) (sahaja-vidyā-jayaḥ) || 3/7 ||

𑆪𑆾𑆓𑆵 𑆮𑆴𑆩𑆫𑇀𑆯𑆱𑆼𑆮𑆵 𑆠𑆳𑆱𑇀𑆠𑇀𑆪𑆘𑆼𑆢𑇀𑆠𑆢𑆮𑆣𑆳𑆤𑆗𑆼𑆢𑆠𑆂 𑇅 𑆪𑆠𑆾 𑆩𑆾𑆲𑆾
𑆥𑆫𑆴𑆩𑆴𑆠𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆠𑇀𑆩𑆑𑆨𑆼𑆢 𑆍𑆮𑆳𑆤𑆤𑇀𑆠𑆳𑆨𑆾𑆓 𑆍𑆮 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆾 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆑𑆾 𑆪𑆂
𑆱𑆲𑆘𑆮𑆴𑆢𑇀𑆪𑆳𑆁 𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪-𑆄𑆠𑇀𑆩𑆴𑆑𑆳𑆁 𑆪𑆳𑆠𑆴 𑇅 𑆠𑆘𑇀𑆘𑆪 𑆅𑆲 𑆠𑆢𑆑𑇀𑆫𑆩𑆢𑆫𑇀𑆯𑆤𑆁 𑆱𑆠𑆠𑆁
𑆖𑆴𑆠𑇀𑆠𑆼’ 𑆥𑆴 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆁 𑆮𑆴𑆩𑆫𑇀𑆯𑆮𑆴𑆑𑆳𑆱𑆤𑆁 𑆓𑆶𑆫𑆶𑆥𑇀𑆫𑆱𑆳𑆢𑆠𑆂 𑇅 𑆪𑆡𑆳𑆱𑇀𑆥𑆤𑇀𑆢𑆼

𑆠𑆼𑆤 𑆯𑆧𑇀𑆢𑆳𑆫𑇀𑆡𑆖𑆴𑆤𑇀𑆠𑆳𑆱𑆶 𑆤 𑆱𑆳𑆮𑆱𑇀𑆡𑆳 𑆤 𑆪𑆳 𑆯𑆴𑆮𑆂  𑇅
𑆨𑆾𑆑𑇀𑆠𑆽𑆮 𑆨𑆾𑆓𑇀𑆪𑆨𑆳𑆮𑆼𑆤 𑆱𑆢𑆳 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆱𑆁𑆱𑇀𑆡𑆴𑆠 𑆅𑆠𑆴 𑇅  𑇅
 𑇆𑇓/𑇗𑇆

योगी विमर्शसेवी तास्त्यजेद्तदवधानछेदतः । यतो मोहो
परिमितविकल्पात्मकभेद एवानन्ताभोग एव स्वात्मनो निर्विकल्पको यः
सहजविद्यां स्वातन्त्र्य-आत्मिकां याति । तज्जय इह तदक्रमदर्शनं सततं
चित्ते’ पि प्रोक्तं विमर्शविकासनं गुरुप्रसादतः । यथास्पन्दे

तेन शब्दार्थचिन्तासु न सावस्था न या शिवः  ।
भोक्तैव भोग्यभावेन सदा सर्वत्र संस्थित इति ।  ।
 ॥३/७॥

Yogī vimarśasevī tāstyajedtadavadhānachedataḥ | Yato moho parimitavikalpātmakabheda evānantābhoga eva svātmano nirvikalpako yaḥ sahajavidyāṃ svātantrya-ātmikāṃ yāti | Tajjaya iha tadakramadarśanaṃ satataṃ citte’ pi proktaṃ vimarśavikāsanaṃ guruprasādataḥ | Yathāspande

Tena śabdārthacintāsu na sāvasthā na yā śivaḥ  |
Bhoktaiva bhogyabhāvena sadā sarvatra saṃsthita iti |  |
 || 3/7 ||

The yogī (yogī) (who) is devoted to Awareness (vimarśa-sevī), should reject (tyajet) them (tāḥ) by removing attention from them (tat-avadhāna-chedataḥ). Because (yataḥ) ‘moha’ or ‘illusion’ (mohaḥ) is merely (eva) duality characterized by finite vikalpa-s or thoughts (parimita-vikalpa-ātmaka-bhedaḥ), only (eva) infinite enjoyment (ananta-ābhogaḥ) of one’s own Self (svātmanaḥ) (is that) which (yaḥ) is ‘thoughtless’ (nirvikalpakaḥ), (and It) attains (yāti) one’s Natural Wisdom or Knowledge (sahaja-vidyām) characterized by Freedom (svātantrya-ātmikām). Its Victory (tat-jayaḥ) here (iha) (means:) Its non-sequential Appearance (tat-akrama-darśanam) in continuity (satatam) even (api) in one’s mind (citte), (and It is) the already explained (proktam) ‘Expansion of Awareness or Consciousness’ (vimarśa-vikāsanam) (that takes place) due to the Guru’s Grace (guruprasādataḥ). As It has been said in Spanda (yathā-spande):

“Through that (condition) (tena), (there is) no (na) state (avasthā) which (yā) would not be (na) Śiva (śivaḥ) in words, objects (or even) thoughts (śabda-ārtha-cintāsu), (and) only (eva) the Perceiver (bhoktā) (is that who) remains (saṃsthitaḥ) as the (appearance) of the perceived (object) (bhogya-bhāvena) always (sadā) (and) everywhere (sarvatra…iti). ||” || 3/7 ||

𑆘𑆳𑆓𑇀𑆫𑆢𑇀𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆑𑆫𑆂 𑇆𑇓/𑇘𑇆

जाग्रद्द्वितीयकरः ॥३/८॥

Jāgraddvitīyakaraḥ || 3/8 ||

The second Ray (of Consciousness) (dvitīya-karaḥ) is wakefulness  (jāgrat) || 3/8 ||

𑆱𑆲𑆘𑆮𑆴𑆢𑇀𑆪𑆳𑆪𑆳𑆁 𑆪𑆾𑆓𑆴𑆤𑆾 𑆘𑆳𑆓𑇀𑆫𑆢𑆼𑆮 𑆱𑇀𑆮𑆱𑆁𑆮𑆴𑆢𑇀𑆨𑆳𑆠𑆴 𑆮𑆴𑆑𑆳𑆱𑆤𑆩𑇀 𑇅 𑆠𑆡𑆳𑆥𑆴 𑆘𑆳𑆓𑇀𑆫𑆢𑆴𑆲
𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑆴𑆱𑇀𑆮𑆥𑇀𑆤𑆘𑆳𑆓𑇀𑆫𑆤𑇀𑆠𑆯𑇀𑆖 𑆪𑆾𑆓𑆴𑆤𑆂 𑆥𑇀𑆫𑆡𑆩𑆳 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳𑆲𑆁𑆠𑆳 𑆖
𑆠𑆢𑇀𑆮𑆴𑆑𑆳𑆱𑆫𑆷𑆥𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆑𑆫𑆾 𑆘𑆳𑆓𑇀𑆫𑆢𑆳𑆢𑇀𑆪𑆮𑆱𑇀𑆡𑆳 𑇅 𑆩𑆲𑆳𑆪𑆾𑆓𑆵 𑆤 𑆮𑆴𑆯𑇀𑆮𑆠𑇀𑆪𑆳𑆓𑆵 𑆪𑆠𑆾 𑆮𑆴𑆯𑇀𑆮𑆁
𑆠𑆠𑇀𑆱𑆁𑆮𑆴𑆤𑇀𑆩𑆪𑆁 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆠𑆯𑇀𑆖 𑆤𑆽𑆮 𑆮𑆴𑆯𑇀𑆮𑆥𑆫𑆴𑆓𑇀𑆫𑆲𑆵 𑆠𑆱𑇀𑆪 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳𑆨𑆴𑆤𑇀𑆤𑆠𑇀𑆮𑆳𑆢𑇀𑆮𑆳
𑆮𑆴𑆯𑇀𑆮𑆯𑆧𑇀𑆢𑆱𑇀𑆠𑆱𑇀𑆩𑆽 𑆱𑇀𑆮𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆮𑆴𑆑𑆳𑆱𑆤𑆥𑆢𑆳𑆫𑇀𑆡𑆂 𑇅 𑆪𑆡𑆳𑆱𑇀𑆥𑆤𑇀𑆢𑆼

𑆘𑇀𑆚𑆳𑆤𑆘𑇀𑆚𑆼𑆪𑆱𑇀𑆮𑆫𑆷𑆥𑆴𑆟𑇀𑆪𑆳 𑆯𑆑𑇀𑆠𑇀𑆪𑆳 𑆥𑆫𑆩𑆪𑆳 𑆪𑆶𑆠𑆂  𑇅
𑆥𑆢𑆢𑇀𑆮𑆪𑆼 𑆮𑆴𑆨𑆶𑆫𑇀𑆨𑆳𑆠𑆴 𑆠𑆢𑆤𑇀𑆪𑆠𑇀𑆫 𑆠𑆶 𑆖𑆴𑆤𑇀𑆩𑆪 𑆅𑆠𑆴𑇆

 𑇆𑇓/𑇘𑇆

सहजविद्यायां योगिनो जाग्रदेव स्वसंविद्भाति विकासनम् । तथापि जाग्रदिह
सुषुप्तिस्वप्नजाग्रन्तश्च योगिनः प्रथमा स्वात्माहंता च
तद्विकासरूपद्वितीयकरो जाग्रदाद्यवस्था । महायोगी न विश्वत्यागी यतो विश्वं
तत्संविन्मयं परमार्थतश्च नैव विश्वपरिग्रही तस्य स्वात्माभिन्नत्वाद्वा
विश्वशब्दस्तस्मै स्वाहंविमर्शविकासनपदार्थः । यथास्पन्दे

ज्ञानज्ञेयस्वरूपिण्या शक्त्या परमया युतः  ।
पदद्वये विभुर्भाति तदन्यत्र तु चिन्मय इति॥

 ॥३/८॥

Sahajavidyāyāṃ yogino jāgradeva svasaṃvidbhāti vikāsanam | Tathāpi jāgradiha suṣuptisvapnajāgrantaśca yoginaḥ prathamā svātmāhaṃtā ca tadvikāsarūpadvitīyakaro jāgradādyavasthā | Mahāyogī na viśvatyāgī yato viśvaṃ tatsaṃvinmayaṃ paramārthataśca naiva viśvaparigrahī tasya svātmābhinnatvādvā viśvaśabdastasmai svāhaṃvimarśavikāsanapadārthaḥ | Yathāspande

Jñānajñeyasvarūpiṇyā śaktyā paramayā yutaḥ  |
Padadvaye vibhurbhāti tadanyatra tu cinmaya iti ||

 || 3/8 ||

In the arising of Natural Knowledge (sahaja-vidyāyām), wakefulness (jāgrat…eva) appears (bhāti) as his own Consciousness (sva-saṃvid) Expanded (vikāsanam) for the yogin (yoginaḥ). Though (tathāpi) jāgrat (jāgrat) here means (iha) ‘suṣupti, svapna and jāgrat’ (suṣupti-svapna-jāgrantaḥ), and the (ca) Subjectivity of the yogī’s Self (svātmā-ahaṃtā) is the first (prathamā), while (ca) the second ray (of His Consciousness) appears as Its Expansion (tat-vikāsa-rūpa-dvitīya-karaḥ) (in the form of) the conditions of wakefulness, etc. (jāgrat-ādi-avasthā). The Great Yogī (mahā-yogī) therefore does not (na) reject the universe (viśva-tyāgī) since (yataḥ) the universe (viśvam) is made of his own Consciousness (tat-saṃvit-mayam) in real sense (paramārthataḥ), and (ca) not (na) at all (eva) grabs the universe (viśva-parigrahī) due to its (tasya) ‘Non-difference from his own Self’ --i.e. because it is not objective anymore-- (svātmā-abhinnatvāt). Or in other words (vā), the word ‘universe’ (viśva-śabdaḥ) refers to the Expansion of his own Self-awareness (sva-aham-vimarśa-vikāsana-pada-arthaḥ) in his case (tasmai). As it is said in Spanda (yathā-spande):

“The Eternal Lord (vibhuḥ) appears (bhāti) in the twofold state (of wakefulness and dreaming) (pada-dvaye) accompanied by (yutaḥ) (His) Supreme (paramayā) Śakti (śaktyā) (Who is) embodied (there) as knowledge (in dreaming, and) the knowable (in wakefulness) (jñāna-jñeya-svarūpiṇyā), but (tu) in the other than these (two) --i.e. in deep sleep-- (tat…anyatra), (He appears as) made (only) of Consciousness (cit-mayaḥ…iti). ||”  || 3/8 ||

𑆤𑆫𑇀𑆠𑆑 𑆄𑆠𑇀𑆩𑆳 𑇆𑇓/𑇙𑇆

नर्तक आत्मा ॥३/९॥

Nartaka ātmā || 3/9 ||

The Self (ātmā) is the actor (nartakaḥ) || 3/9 ||

𑆫𑆕𑇀𑆓𑆾𑇁𑆤𑇀𑆠𑆫𑆳𑆠𑇀𑆩𑆳 𑇆𑇓/𑇑𑇐𑇆

रङ्गोऽन्तरात्मा ॥३/१०॥

Raṅgo'ntarātmā || 3/10 ||

The inner self or subtle body (antar-ātmā) is the stage
 (of the Self’s play) (raṅgaḥ) || 3/10 ||

𑆥𑇀𑆫𑆼𑆑𑇀𑆰𑆑𑆳𑆟𑆵𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆟𑆴 𑇆𑇓/𑇑𑇑𑇆

प्रेक्षकाणीन्द्रियाणि ॥३/११॥

Prekṣakāṇīndriyāṇi || 3/11 ||

The senses (indriyāṇi) are the audience (prekṣakāṇi) || 3/11 ||

𑆪𑆾𑆓𑆴𑆤𑆲𑇀 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳 𑆤𑆫𑇀𑆠𑆑𑆾 𑆨𑆮𑆠𑆴 𑆪𑆾 𑆤𑆸𑆠𑇀𑆪𑆠𑆴 𑆱𑇀𑆮𑆨𑆷𑆩𑆴𑆑𑆳 𑆫𑆟𑇀𑆓𑆼𑇁 𑆤𑇀𑆠𑆫𑆳𑆠𑇀𑆩𑆤𑆴
𑆮𑆳𑆱𑆤𑆳𑆫𑆷𑆥𑆥𑆶𑆫𑇀𑆪𑆰𑇀𑆛𑆑𑆳𑆠𑇀𑆩𑆑𑆼𑇅 𑆠𑆠𑇀𑆫 𑆥𑆶𑆩𑆳𑆤𑇀𑆤𑆲𑆁 𑆖 𑆩𑆴𑆠𑆾’ 𑆲𑆁 𑆮𑆳 𑆪𑆾𑆓𑇀𑆪𑆲𑆁 𑆮𑆳
𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆾’ 𑆲𑆩𑆴𑆠𑇀𑆪𑆳𑆢𑆴𑆱𑇀𑆮𑆮𑇀𑆪𑆑𑇀𑆠𑆴𑆠𑆳 𑆨𑇀𑆫𑆩𑆤𑇀𑆠𑆴 𑆥𑇀𑆫𑆼𑆑𑇀𑆰𑆑𑆫𑆷𑆥𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆼𑆨𑇀𑆪𑆂 𑆑𑇀𑆫𑆵𑆝𑆪𑆳 𑇅
𑆍𑆠𑆢𑇀𑆮𑇀𑆪𑆮𑆲𑆳𑆫𑆂 𑆱𑆁𑆯𑆪𑆳𑆠𑇀𑆩𑆑𑆾 𑆪𑆾 𑆓𑆷𑆞𑆾 𑆢𑆶𑆫𑇀𑆧𑆶𑆢𑇀𑆣𑆵𑆤𑆳𑆁 𑆔𑆾𑆫𑆫𑆷𑆥𑆱𑆁𑆱𑆳𑆫𑆼  𑇆𑇓/𑇙-𑇑𑇑𑇆

योगिनह् स्वात्मा नर्तको भवति यो नृत्यति स्वभूमिका रण्गेऽ न्तरात्मनि
वासनारूपपुर्यष्टकात्मके। तत्र पुमान्नहं च मितो’ हं वा योग्यहं वा
प्रबुद्धो’ हमित्यादिस्वव्यक्तिता भ्रमन्ति प्रेक्षकरूपेन्द्रियेभ्यः क्रीडया ।
एतद्व्यवहारः संशयात्मको यो गूढो दुर्बुद्धीनां घोररूपसंसारे  ॥३/९-११॥

Yoginah svātmā nartako bhavati yo nṛtyati svabhūmikā raṇge' ntarātmani vāsanārūpapuryaṣṭakātmake | Tatra pumānnahaṃ ca mito’ haṃ vā yogyahaṃ vā prabuddho’ hamityādisvavyaktitā bhramanti prekṣakarūpendriyebhyaḥ krīḍayā | Etadvyavahāraḥ saṃśayātmako yo gūḍho durbuddhīnāṃ ghorarūpasaṃsāre  || 3/9-11 ||

(Such) a yogī’s (yoginah) Self (sva-ātmā) becomes (bhavati) an Actor (nartakaḥ), Who (yaḥ) plays (nṛtyati) His roles (sva-bhūmikāḥ) on the ‘stage’ (raṇge) (that is) one’s internal self (antara-ātmani) (which) consists of the puryaṣṭaka or subtle body formed from impressions (vāsanā-rūpa-puryaṣṭaka-ātmake). (The notions like:) “I am (aham) a human being (pumān…ca)”, “I am (aham) limited (mitaḥ)”, or (vā…vā) “I am (aham) a yogī (yogī)”, “I am (aham) awakened (prabuddhaḥ)”, etc (ādi), (which) constitute his personalities (svavyaktitāḥ) playfully (krīḍayā) exist (bhramanti) there (tatra), (and such) roles (are played) for one’s senses (as they are) the audience of the (Self’s play) (prekṣaka-rūpa-indriyebhyaḥ). This (etat) is worldly existence (vyavahāraḥ) full of confusions (saṃśaya-ātmakaḥ), which (yaḥ) is hidden (gūḍhaḥ) in the fearful course of saṃsāra (ghora-rūpa-saṃsāre) for (those whose) intellect is unawakened (dur-buddhīnām).  || 3/11 ||

𑆣𑆵𑆮𑆯𑆳𑆠𑇀𑆱𑆠𑇀𑆠𑇀𑆮𑆱𑆴𑆢𑇀𑆣𑆴𑆂 𑇆𑇓/𑇑𑇒𑇆

धीवशात्सत्त्वसिद्धिः ॥३/१२॥

Dhīvaśātsattvasiddhiḥ || 3/12 ||

Realization of the True Essence of Existence (takes place) (sattva‑siddhiḥ) because of the power of (awakened) intellect (dhī‑vaśāt) || 3/12 ||

𑆠𑆡𑆳𑆥𑇀𑆪𑆥𑆫𑆴𑆩𑆴𑆠𑆣𑆵𑆮𑆯𑆳𑆢𑆼𑆠𑆢𑆨𑆴𑆤𑇀𑆤𑆫𑆷𑆥𑆱𑆠𑇀𑆠𑇀𑆮𑆱𑆴𑆢𑇀𑆣𑆴𑆫𑇀𑆪𑆠𑆾 𑆣𑆵𑆂 𑆯𑆑𑇀𑆠𑆴𑆥𑆳𑆠𑆯𑆾𑆣𑆴𑆠𑆳
𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆠𑇀𑆩𑆴𑆑𑆳 𑆤𑆫𑇀𑆠𑆑𑆱𑆩𑆠𑆳𑆢𑆫𑇀𑆯𑆑𑆳  𑇆𑇓/𑇑𑇒𑇆

तथाप्यपरिमितधीवशादेतदभिन्नरूपसत्त्वसिद्धिर्यतो धीः शक्तिपातशोधिता
विमर्शात्मिका नर्तकसमतादर्शका  ॥३/१२॥

Tathāpyaparimitadhīvaśādetadabhinnarūpasattvasiddhiryato dhīḥ śaktipātaśodhitā vimarśātmikā nartakasamatādarśakā  || 3/12 ||

But (tathā…api) due to the Power of Unlimited Intellect (aparimita-dhī-vaśāt), Realization of Sattva or the True Essence of Existence (takes place) in the form of their Oneness (etat-abhinna-rūpa-sattva-siddhiḥ), because (yataḥ) Dhī or Unlimited Intellect (dhīḥ) (, which) is purified by Śaktipāta or the Descent of (the Lord’s) Grace (śakti-pāta-śodhitā), is characterized by Awareness (vimarśa-ātmikā), (and) displays identity with the Actor (and not merely with His roles) (nartaka-samatā-darśakā).  || 3/12 ||

𑆱𑆴𑆢𑇀𑆣𑆂 𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆨𑆳𑆮𑆂 𑇆𑇓/𑇑𑇓𑇆

सिद्धः स्वतन्त्रभावः ॥३/१३॥

Siddhaḥ svatantrabhāvaḥ || 3/13 ||

(Then,) the State of Freedom (svatantra-bhāvaḥ) is acquired  (siddhaḥ) || 3/13 ||

𑆱𑆴𑆢𑇀𑆣𑆼𑆱𑇀𑆠𑆶 𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆨𑆳𑆮𑆾 𑆱𑆴𑆢𑇀𑆣𑆂 𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆠𑆾 𑆪𑆾
𑆮𑇀𑆪𑆳𑆥𑆑𑆠𑇀𑆮𑆳𑆠𑇀𑆩𑆑𑆱𑆲𑆘𑆳𑆲𑆁𑆨𑆳𑆮𑆾’ 𑆥𑆼𑆑𑇀𑆰𑆳𑆮𑆫𑆴𑆘𑆾 𑆪𑆾𑆓𑆴𑆤𑆂 𑇅 𑆠𑆱𑇀𑆩𑆽 𑆮𑆴𑆯𑇀𑆮𑆁 𑆠𑆢𑆥𑆼𑆑𑇀𑆰𑇀𑆪𑆼𑆮𑆁
𑆱𑇀𑆮𑆮𑆴𑆑𑆳𑆱𑆤𑆩𑇀  𑇆𑇓/𑇑𑇓𑇆

सिद्धेस्तु स्वतन्त्रभावो सिद्धः प्रत्यभिज्ञातो यो
व्यापकत्वात्मकसहजाहंभावो’ पेक्षावरिजो योगिनः । तस्मै विश्वं तदपेक्ष्येवं
स्वविकासनम्  ॥३/१३॥

Siddhestu svatantrabhāvo siddhaḥ pratyabhijñāto yo vyāpakatvātmakasahajāhaṃbhāvo’ pekṣāvarijo yoginaḥ | Tasmai viśvaṃ tadapekṣyevaṃ svavikāsanam  || 3/13 ||

And (tu) due to (this) Siddhi or Realization (siddheḥ), the State of Freedom (svatantrabhāvaḥ) is realized (siddhaḥ) (or) recognized (pratyabhijñātaḥ), Which (yaḥ) is the yogī’s Natural (and) All-pervading Self-awareness (vyāpakatva-ātmaka-sahaja-aham-bhāvaḥ) devoid of any dependency (apekṣā-varijaḥ). For him (tasmai), the universe (viśvam) is his own Expansion (sva-vikāsanam) (, which) in this way (evam) is dependent on him (tadapekṣi).  || 3/13 ||

𑆪𑆡𑆳 𑆠𑆠𑇀𑆫 𑆠𑆡𑆳𑆤𑇀𑆪𑆠𑇀𑆫 𑇆𑇓/𑇑𑇔𑇆

यथा तत्र तथान्यत्र ॥३/१४॥

Yathā tatra tathānyatra || 3/14 ||

Just as (yathā) there --i.e. in such a Great Yogin-- (tatra),
 elsewhere --i.e. in the world-- (anyatra) also (tathā) || 3/14 ||

𑆮𑆴𑆱𑆫𑇀𑆓𑆱𑇀𑆮𑆳𑆨𑆳𑆮𑇀𑆪𑆳𑆢𑆧𑆲𑆴𑆂 𑆱𑇀𑆡𑆴𑆠𑆼𑆱𑇀𑆠𑆠𑇀𑆱𑇀𑆡𑆴𑆠𑆴𑆂 𑇆𑇓/𑇑𑇕𑇆

विसर्गस्वाभाव्यादबहिः स्थितेस्तत्स्थितिः ॥३/१५॥

Visargasvābhāvyādabahiḥ sthitestatsthitiḥ || 3/15 ||

(This means:) because of the naturalness of the emission (of the world) (visarga-svābhāvyāt), its appearance (tat-sthitiḥ) does not rest outside (Consciousness) (abahiḥ…sthiteḥ) || 3/15 ||

𑆪𑆡𑆳 𑆠𑆠𑇀𑆫𑆼𑆠𑆴 𑆪𑆾𑆓𑆴𑆤𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆴 𑆱𑆩𑆳𑆣𑆴𑆫𑆷𑆥𑆼𑆟 𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆨𑆳𑆮𑆯𑇀𑆖 𑆠𑆡𑆳𑆤𑇀𑆪𑆠𑇀𑆫𑆼𑆠𑆴
𑆮𑇀𑆪𑆶𑆠𑇀𑆡𑆳𑆤𑆼’ 𑆥𑆴 𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆨𑆳𑆮𑆂 𑆥𑇀𑆫𑆡𑆤𑆳𑆠𑇀𑆩𑆑𑆂 𑇅 𑆪𑆡𑆳 𑆤 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆾 𑆨𑆮𑆠𑆴 𑆥𑇀𑆫𑆡𑆤𑆁
𑆮𑆴𑆤𑆳 𑆖 𑆤 𑆥𑇀𑆫𑆡𑆤𑆁 𑆨𑆮𑆠𑆴 𑆓𑇀𑆫𑆳𑆲𑆑𑆁 𑆮𑆴𑆤𑆳 𑆠𑆡𑆳 𑆮𑆴𑆯𑇀𑆮𑆩𑆧𑆲𑆴𑆂 𑆱𑇀𑆮𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆼
𑆥𑆫𑆩𑆳𑆠𑇀𑆩𑆤𑇀𑆪𑆼𑆮 𑆮𑆴𑆨𑆳𑆠𑆴 𑆣𑆵𑆱𑆩𑇀𑆨𑆸𑆠𑆱𑇀𑆪 𑆪𑆾𑆓𑆴𑆤𑆂𑇆𑇓.𑇑𑇔-𑇑𑇕𑇆

यथा तत्रेति योगिनः स्वात्मनि समाधिरूपेण स्वतन्त्रभावश्च तथान्यत्रेति
व्युत्थाने’ पि स्वतन्त्रभावः प्रथनात्मकः । यथा न ग्राह्यो भवति प्रथनं
विना च न प्रथनं भवति ग्राहकं विना तथा विश्वमबहिः स्वस्वातन्त्र्ये
परमात्मन्येव विभाति धीसम्भृतस्य योगिनः॥३.१४-१५॥

Yathā tatreti yoginaḥ svātmani samādhirūpeṇa svatantrabhāvaśca tathānyatreti vyutthāne’ pi svatantrabhāvaḥ prathanātmakaḥ | Yathā na grāhyo bhavati prathanaṃ vinā ca na prathanaṃ bhavati grāhakaṃ vinā tathā viśvamabahiḥ svasvātantrye paramātmanyeva vibhāti dhīsambhṛtasya yoginaḥ ||3.14-15 ||

‘yathā (yathā) tatra (tatra)’ or ‘just as there’ means (iti): Svatantrabhāva or the State of Freedom (takes place this way) in the Self (svātmani) of the yogī (yoginaḥ) in the form of Samādhi or Spiritual Trance (samādhi-rūpeṇa), and (ca) ‘tathā (tathā) anyatra (anyatra)’ or ‘elsewhere also’ means (iti): the State of Freedom (svatantra-bhāvaḥ) (exists) even (api) in vyutthāna or ordinary state (that is apparently different from Samādhi) (vyutthāne) characterized by perception (prathana-ātmakaḥ).

Just as (yathā) no (na) object (grāhyaḥ) exists (bhavati) without (vinā) perception (prathanam), and (ca) no (na) perception (prathanam) exists (bhavati) without (vinā) the perceiver (grāhakam…tathā), the universe (viśvam) is not external (abahiḥ) (, as it) shines (vibhāti) only (eva) in the Supreme Self (parama-ātmani) (Who is) his own Freedom (svasvātantrye) in the case of the Yogī (yoginaḥ) (who is) Furnished with Unlimited Intellect or Intelligence (dhī-sambhṛtasya).  || 3/14-5 ||

𑆧𑆵𑆘𑆳𑆮𑆣𑆳𑆤𑆩𑇀 𑇆𑇓/𑇑𑇖𑇆

बीजावधानम् ॥३/१६॥

Bījāvadhānam || 3/16 ||

(There must be) Attention (avadhānam) to the Seed (that is Self‑awareness) (bījā) || 3/16 ||

𑆧𑆵𑆘𑆩𑆴𑆠𑆴 𑆮𑆴𑆯𑇀𑆮𑆧𑆵𑆘𑆩𑆲𑆩𑇀𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆠𑇀𑆩𑆑𑆁 𑆠𑆱𑇀𑆪𑆳𑆮𑆣𑆳𑆤𑆪𑆾𑆓𑆠𑆂 𑆱𑆠𑆠𑆩𑆤𑆤𑇀𑆠𑆫𑆁 𑆪𑆾𑆓𑆵
𑆠𑆢𑇀𑆣𑆳𑆫𑆵 𑆠𑆢𑆳𑆢𑇀𑆪𑆤𑇀𑆠𑆮𑆫𑇀𑆘𑆴𑆠𑆂 𑆱𑆶𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆨𑆳𑆮𑆂 𑆱𑇀𑆮𑆪𑆁 𑆨𑆮𑆼𑆠𑇀 𑇅 𑆪𑆡𑆳𑆱𑇀𑆥𑆤𑇀𑆢𑆼

𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆂 𑆱𑆫𑇀𑆮𑆢𑆳 𑆠𑆴𑆰𑇀𑆜𑆼𑆘𑇀𑆘𑇀𑆚𑆳𑆤𑆼𑆤𑆳𑆬𑆾𑆑𑇀𑆪 𑆓𑆾𑆖𑆫𑆩𑇀  𑇅
𑆍𑆑𑆠𑇀𑆫𑆳𑆫𑆾𑆥𑆪𑆼𑆠𑇀𑆱𑆫𑇀𑆮𑆁 𑆠𑆠𑆾𑇁𑆤𑇀𑆪𑆼𑆤 𑆤 𑆥𑆵𑆝𑇀𑆪𑆠 𑆅𑆠𑆴𑇆

 𑇆𑇓/𑇑𑇖𑇆

बीजमिति विश्वबीजमहम्विमर्शात्मकं तस्यावधानयोगतः सततमनन्तरं योगी
तद्धारी तदाद्यन्तवर्जितः सुप्रबुद्धभावः स्वयं भवेत् । यथास्पन्दे

प्रबुद्धः सर्वदा तिष्ठेज्ज्ञानेनालोक्य गोचरम्  ।
एकत्रारोपयेत्सर्वं ततोऽन्येन न पीड्यत इति॥

 ॥३/१६॥

Bījamiti viśvabījamahamvimarśātmakaṃ tasyāvadhānayogataḥ satatamanantaraṃ yogī taddhārī tadādyantavarjitaḥ suprabuddhabhāvaḥ svayaṃ bhavet | Yathāspande

Prabuddhaḥ sarvadā tiṣṭhejjñānenālokya gocaram  |
Ekatrāropayetsarvaṁ tato'nyena na pīḍyata iti ||

 || 3/16 ||

‘Bījam or Seed’ (bījam) means (iti) the Seed of the universe (viśva-bījam) characterized by Self-awareness (aham-vimarśa-ātmakam). By means of ‘being attentive (avadhāna-yogataḥ) to It’ (tasya) always (satatam) in continuity (anantaram), the yogī (yogī), (who is) its holder (tat-dhārī) beyond (the ideas of) its beginning and end (tat-ādi-anta-varjitaḥ), himself (svayam) becomes (bhavet) the Existence of the Perfectly Awakened State (supra-buddha-bhāvaḥ). As it has been said in Spanda (yathā-spande):

“By seeing (everything which) (ālokya) belong to his sphere of perception (gocaram) through (his) knowledge of sensory cognition (jñānena), (he) must remain (tiṣṭhet) awake (prabuddhaḥ) always (sarvadā) (and) put (āropayet) everything (sarvam) in one place --i.e. in his own Self-- (ekatra); therefore (tataḥ), he won’t (na) be pressed (pīḍyate) by another (anyena). ||”

 || 3/16 ||

𑆄𑆱𑆤𑆱𑇀𑆡𑆂 𑆱𑆶𑆒𑆁 𑆲𑇀𑆫𑆢𑆼 𑆤𑆴𑆩𑆘𑇀𑆘𑆠𑆴 𑇆𑇓/𑇑𑇗𑇆

आसनस्थः सुखं ह्रदे निमज्जति ॥३/१७॥

Āsanasthaḥ sukhaṃ hrade nimajjati || 3/17 ||

(The one who is) resting on his āsana (of Self-awareness) (āsana-sthaḥ), easily (sukham) dives (nimajjati) into the (Great) Lake (of Consciousness) (hrade) || 3/17 ||

𑆧𑆵𑆘𑆳𑆮𑆣𑆳𑆤𑆼 𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆾 𑆪𑆾𑆓𑆵𑆠𑇀𑆪𑆳𑆱𑆤𑆱𑇀𑆡𑆾 𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆠𑇀𑆩𑆑𑆥𑇀𑆫𑆡𑆩𑆱𑇀𑆥𑆤𑇀𑆢𑆱𑇀𑆡𑆴𑆠𑆾
𑆣𑆳𑆫𑆟𑆳𑆣𑇀𑆪𑆳𑆤𑆼 𑆮𑆴𑆤𑆼𑆠𑆴 𑆱𑆶𑆒𑆁 𑆖𑆴𑆢𑇀𑆣𑇀𑆫𑆢𑆼 𑆤𑆴𑆩𑆘𑇀𑆘𑆠𑆴 𑆪𑆠𑆱𑇀𑆠𑆱𑇀𑆪
𑆮𑆴𑆯𑇀𑆮𑆲𑆼𑆠𑆶𑆱𑆁𑆯𑆪𑆱𑇀𑆠𑆴𑆫𑆾𑆓𑆠𑆂 𑇅 𑆠𑆼𑆤 𑆱𑇀𑆮𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆾𑆢𑆪𑆫𑆷𑆥𑆳𑆮𑆼𑆯𑆂 𑆱𑆩𑆳𑆣𑆴𑆂 𑆱𑆶𑆲𑆷𑆪𑆠
𑆅𑆖𑇀𑆗𑆳𑆠𑆂  𑇆𑇓/𑇑𑇗𑇆

बीजावधाने संस्थितो योगीत्यासनस्थो विमर्शात्मकप्रथमस्पन्दस्थितो
धारणाध्याने विनेति सुखं चिद्ध्रदे निमज्जति यतस्तस्य
विश्वहेतुसंशयस्तिरोगतः । तेन स्वचिदानन्दोदयरूपावेशः समाधिः सुहूयत
इच्छातः  ॥३/१७॥

Bījāvadhāne saṃsthito yogītyāsanastho vimarśātmakaprathamaspandasthito dhāraṇādhyāne vineti sukhaṃ ciddhrade nimajjati yatastasya viśvahetusaṃśayastirogataḥ | Tena svacidānandodayarūpāveśaḥ samādhiḥ suhūyata icchātaḥ  || 3/17 ||

The yogī (yogī) (who) is firmly established (saṃsthitaḥ) in (the process of) ’being attentive to the Seed’ (bīja-avadhāne) is (said to be) (iti) ’resting in āsana’ (āsana-sthaḥ) or in Initial Spanda characterized by Awareness (vimarśa-ātmaka-prathama-spanda-sthitaḥ). (He) easily (sukham) or (iti) without (vinā) concentration or meditation (dhāraṇā-dhyāne) dives (nimajjati) into the Lake of Consciousness (cit-hrade), because (yataḥ) his (tasya) confusion about the Source of the universe (viśva-hetu-saṃśayaḥ) has disappeared (tirogataḥ). He (tena) invokes (suhūyate) 'Samādhi’ (samādhiḥ) or ’Penetration in the form of the Rising of the Supreme Bliss of his own Consciousness’ (sva-cit-ānanda-udaya-rūpa-āveśaḥ) according to his Will (icchātaḥ).  || 3/17 ||

𑆱𑇀𑆮𑆩𑆳𑆠𑇀𑆫𑆳𑆤𑆴𑆫𑇀𑆩𑆳𑆟𑆩𑆳𑆥𑆳𑆢𑆪𑆠𑆴 𑇆𑇓/𑇑𑇘𑇆

स्वमात्रानिर्माणमापादयति ॥३/१८॥

Svamātrānirmāṇamāpādayati || 3/18 ||

(He) produces (āpādayati) measuring --i.e. creation of diversity--
according to (His) own measure --i.e. from Himself-- (sva‑mātrā‑nirmāṇam) || 3/18 ||

𑆠𑆢𑆳 𑆱 𑆤𑆴𑆫𑇀𑆩𑆳𑆟𑆲𑆼𑆠𑆶𑆯𑇀𑆖 𑆮𑆴𑆯𑇀𑆮𑆁 𑆱𑇀𑆮𑆥𑇀𑆫𑆥𑆚𑇀𑆖𑆯𑇀𑆖 𑆱 𑆤𑆴𑆫𑇀𑆩𑆳𑆠𑆳 𑆤𑆴𑆫𑇀𑆩𑆳𑆟𑆱𑇀𑆪 𑇅 𑆠𑆱𑇀𑆩𑆽
𑆤𑆳𑆤𑇀𑆪𑆾 𑆲𑆼𑆠𑆶𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆾’ 𑆱𑇀𑆠𑆴 𑆖𑆼𑆖𑇀𑆗𑆳𑆯𑆑𑇀𑆠𑇀𑆪𑆳 𑆱 𑆅𑆰𑇀𑆛𑆁 𑆑𑆫𑆾𑆠𑆴 𑆱𑆢𑆳 𑇅 𑆠𑆱𑇀𑆩𑆽 𑆮𑆳 𑆤
𑆑𑆴𑆚𑇀𑆖𑆴𑆠𑇀𑆑𑆸𑆠𑆁 𑆠𑆢𑆴𑆖𑇀𑆗𑆳𑆯𑆑𑇀𑆠𑆴𑆁 𑆮𑆴𑆤𑆳 𑇅 𑆍𑆠𑆠𑇀𑆠𑆱𑇀𑆪 𑆥𑆶𑆫𑇀𑆟𑆳𑆲𑆁𑆠𑆳𑆪𑆳 𑆩𑆲𑆴𑆩𑆳 𑆖𑆽𑆰
𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆓𑇀𑆫𑆳𑆲𑆑𑆥𑇀𑆫𑆧𑆤𑇀𑆣𑆂 𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆠𑆾 𑆪𑆾𑆓𑆴𑆤𑆽𑆮  𑇆𑇓/𑇑𑇘𑇆

तदा स निर्माणहेतुश्च विश्वं स्वप्रपञ्चश्च स निर्माता निर्माणस्य । तस्मै
नान्यो हेतुः स्वात्मनो’ स्ति चेच्छाशक्त्या स इष्टं करोति सदा । तस्मै वा न
किञ्चित्कृतं तदिच्छाशक्तिं विना । एतत्तस्य पुर्णाहंताया महिमा चैष
ग्राह्यग्राहकप्रबन्धः परिज्ञातो योगिनैव  ॥३/१८॥

Tadā sa nirmāṇahetuśca viśvaṃ svaprapañcaśca sa nirmātā nirmāṇasya | Tasmai nānyo hetuḥ svātmano’ sti cecchāśaktyā sa iṣṭaṃ karoti sadā | Tasmai vā na kiñcitkṛtaṃ tadicchāśaktiṃ vinā | Etattasya purṇāhaṃtāyā mahimā caiṣa grāhyagrāhakaprabandhaḥ parijñāto yoginaiva  || 3/18 ||

Then (tadā), he (saḥ) becomes the Source of creation (nirmāṇa-hetuḥ), and (ca) the universe (is understood as) (viśvam) his own expansion (sva-prapañcaḥ), so (ca) he (saḥ) is the Creator (nirmātā) of measuring --i.e. creation-- (nirmāṇasya). For him (tasmai), there is no (na…asti) other (anyaḥ) Source (hetuḥ) than his own Self (sva-ātmanaḥ), and he (saḥ) always (sadā) creates (karoti) (what he) desires (iṣṭam) by means of his Icchāśakti (icchā-śaktyā). Or to put differently (vā), for him (tasmai), nothing (na…kiñcit) is created (kṛtam) without (vinā) his Will Power (tad-icchā-śaktim). This (etat) is the Greatness (mahimā) of his (tasya) Perfect Self-Consciousness (purṇā-ahaṃtāyāḥ), and (ca) this (eṣaḥ) (real) connection between subject and object (grāhya-grāhaka-prabandhaḥ) is known perfectly (parijñātaḥ) only (eva) by (such) a yogin (yoginā).  || 3/18 ||

𑆮𑆴𑆢𑇀𑆪𑆳𑆮𑆴𑆤𑆳𑆯𑆼 𑆘𑆤𑇀𑆩𑆮𑆴𑆤𑆳𑆯𑆂 𑇆𑇓/𑇑𑇙𑇆

विद्याविनाशे जन्मविनाशः ॥३/१९॥

Vidyāvināśe janmavināśaḥ || 3/19 ||

The (chance of the) destruction (of another) birth (takes place) (janma-vināśaḥ) in the non-destruction --i.e. maintenance-- of Wisdom (vidyā-avināśe) || 3/19 ||

𑆪𑆢𑆳 𑆪𑆾𑆓𑆵𑆢𑆸𑆰𑆾 𑆮𑆴𑆢𑇀𑆪𑆳𑆱𑇀𑆡𑆴𑆠𑆂 𑆱𑆶𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆖𑆼𑆠𑆱𑆳 𑆠𑆢𑆳 𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆠𑇀𑆩𑆑𑆘𑆤𑇀𑆩𑆤𑆾 𑆮𑆴𑆤𑆳𑆯𑆂
𑆱𑇀𑆮𑆠𑆂 𑆪𑆠𑆾 𑆘𑆤𑇀𑆩 𑆑𑆬𑇀𑆥𑆤𑆳𑆫𑆷𑆥𑆱𑆁𑆯𑆪 𑆍𑆮  𑇆𑇓/𑇑𑇙𑇆

यदा योगीदृषो विद्यास्थितः सुप्रबुद्धचेतसा तदा विकल्पात्मकजन्मनो विनाशः
स्वतः यतो जन्म कल्पनारूपसंशय एव  ॥३/१९॥

Yadā yogīdṛṣo vidyāsthitaḥ suprabuddhacetasā tadā vikalpātmakajanmano vināśaḥ svataḥ yato janma kalpanārūpasaṃśaya eva  || 3/19 ||

When (yadā) such (īdṛṣaḥ) a yogī (yogī) is established by Vidyā (vidyā-sthitaḥ) by means of his perfectly awakened intellect (supra-buddha-cetasā), then (tadā) the concept (called) ‘next birth’ (vikalpa-ātmaka-janmanaḥ) disappears (for him) (vināśaḥ) naturally (svataḥ), because (yataḥ) ‘birth’ (janma) is nothing but (eva) ‘doubt in the form of kalpanā or mentation’ (kalpanā-rūpa-saṃśayaḥ).  || 3/19 ||

𑆑𑆮𑆫𑇀𑆓𑆳𑆢𑆴𑆰𑆶 𑆩𑆳𑆲𑆼𑆯𑇀𑆮𑆫𑇀𑆪𑆳𑆢𑇀𑆪𑆳𑆂 𑆥𑆯𑆶𑆩𑆳𑆠𑆫𑆂 𑇆𑇓/𑇒𑇐𑇆

कवर्गादिषु माहेश्वर्याद्याः पशुमातरः ॥३/२०॥

Kavargādiṣu māheśvaryādyāḥ paśumātaraḥ || 3/20 ||

Māheśvarī and other (mistresses) (māhā-īśvarī-ādyāḥ) are the mothers of the limited being (paśu-mātaraḥ), (as they reside) in the groups of letters beginning with ‘ka’ (to which the limited being is devoted) (ka-varga-ādiṣu) || 3/20 ||

𑆠𑆡𑆳𑆥𑆴 𑆮𑆴𑆢𑇀𑆪𑆳𑆪𑆳 𑆮𑆴𑆤𑆳𑆯𑆼 𑆱 𑆥𑆶𑆤𑆂 𑆥𑆯𑆶𑆫𑇀𑆪𑆱𑇀𑆪 𑆩𑆳𑆠𑆫𑆾 𑆩𑆾𑆲𑆣𑆳𑆫𑆑𑆳 𑆩𑆳𑆲𑆼𑆯𑇀𑆮𑆫𑇀𑆪𑆳𑆢𑇀𑆪𑆳𑆂 𑇅
𑆠𑆳 𑆨𑆼𑆢𑆫𑆷𑆥𑆑𑆮𑆫𑇀𑆓𑆳𑆢𑆴𑆁 𑆥𑆳𑆬𑆪𑆤𑇀𑆠𑆴 𑆖 𑆠𑆳𑆱𑆳𑆁 𑆮𑆯𑆠𑆂 𑆥𑆯𑆶𑆯𑆑𑇀𑆠𑆴𑆂
𑆯𑆧𑇀𑆢𑆤𑆳𑆤𑆳𑆫𑇀𑆡𑆾𑆢𑆪𑆫𑆷𑆥𑆱𑆁𑆑𑆬𑇀𑆥𑆖𑆾𑆢𑆑𑆳 𑆨𑆮𑆠𑆴  𑇆𑇓/𑇒𑇐𑇆

तथापि विद्याया विनाशे स पुनः पशुर्यस्य मातरो मोहधारका माहेश्वर्याद्याः ।
ता भेदरूपकवर्गादिं पालयन्ति च तासां वशतः पशुशक्तिः
शब्दनानार्थोदयरूपसंकल्पचोदका भवति  ॥३/२०॥

Tathāpi vidyāyā vināśe sa punaḥ paśuryasya mātaro mohadhārakā māheśvaryādyāḥ | Tā bhedarūpakavargādiṃ pālayanti ca tāsāṃ vaśataḥ paśuśaktiḥ śabdanānārthodayarūpasaṃkalpacodakā bhavati  || 3/20 ||

But (tathā…api), when (such) Vidyā (of Self-awareness) (vidyāyāḥ) is dissolved (vināśe), he (saḥ) becomes a paśu (paśuḥ) again (punaḥ), whose (yasya) nourishing mothers (mātaraḥ) -holding illusion- (moha-dhārakāḥ) are Māheśvarī and other (mistresses) (māhā-īśvarī-ādyāḥ). They (tāḥ) rule (pālayanti) over the kavarga or the group of letters beginning with ‘ka’ --i.e. the consonants-- that display duality (bheda-rūpa-ka-varga-ādim), and (ca) under their influence (tāsām…vaśataḥ), the paśusakti or the power of limitation (paśu-śaktiḥ) exists (bhavati) (and) impels imagination in the form of the rising of the different meanings of words (śabda-nānā-artha-udaya-rūpa-saṃkalpa-codakā).  || 3/20 ||

𑆠𑇀𑆫𑆴𑆰𑆶 𑆖𑆠𑆶𑆫𑇀𑆡𑆁 𑆠𑆽𑆬𑆮𑆢𑆳𑆱𑆼𑆖𑇀𑆪𑆩𑇀 𑇆𑇓/𑇒𑇑𑇆

त्रिषु चतुर्थं तैलवदासेच्यम् ॥३/२१॥

Triṣu caturthaṃ tailavadāsecyam || 3/21 ||

The Fourth (State of Consciousness that is ‘to be a Witness’) (caturtham) is to be poured (āsecyam) into the (other) three --i.e. into sensory perception, mentation and also where these two are absent-- (triṣu) || 3/21 ||

𑆍𑆠𑆢𑇀𑆪𑆠𑆱𑇀𑆠𑆼𑆤 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆫𑆷𑆥𑆠𑆶𑆫𑇀𑆪𑆳𑆮𑆱𑇀𑆡𑆳 𑆤 𑆱𑆳𑆑𑇀𑆰𑆳𑆢𑆤𑆶𑆨𑆷𑆪𑆠𑆼 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑇅 𑆠𑆡𑆳
𑆖𑆠𑆶𑆫𑇀𑆡𑆳𑆒𑇀𑆪𑆱𑇀𑆠𑆶𑆫𑇀𑆪 𑆄𑆱𑆼𑆖𑇀𑆪𑆾 𑆘𑆳𑆓𑇀𑆫𑆠𑇀𑆱𑇀𑆮𑆥𑇀𑆤𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑇀𑆪𑆳𑆮𑆱𑇀𑆡𑆳𑆠𑇀𑆩𑆑𑆠𑇀𑆫𑆴𑆰𑆶 𑆮𑆴𑆩𑆫𑇀𑆯𑆨𑆳𑆮𑆼𑆤 𑇅
𑆘𑆳𑆓𑆫 𑆅𑆲 𑆤𑆳𑆤𑇀𑆪𑆾 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆳𑆠𑇀𑆱𑇀𑆮𑆥𑇀𑆤𑆯𑇀𑆖 𑆓𑇀𑆫𑆲𑆟𑆁 𑆖 𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑆴𑆫𑇀𑆓𑇀𑆫𑆳𑆲𑆑𑆂 𑇅 𑆪𑆾𑆓𑆵
𑆘𑆳𑆓𑇀𑆫𑆢𑆳𑆢𑇀𑆪𑆼𑆑𑆠𑆳𑆁 𑆨𑆳𑆮𑆪𑆼𑆠𑇀𑆱𑆾’ 𑆱𑇀𑆠𑆶 𑆱𑆶𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆾 𑆘𑆳𑆓𑇀𑆫𑆠𑇀𑆪𑆼𑆮 𑇅 𑆪𑆡𑆳𑆱𑇀𑆥𑆤𑇀𑆢𑆼

𑆃𑆠𑆂 𑆱𑆠𑆠𑆩𑆶𑆢𑇀𑆪𑆶𑆑𑇀𑆠𑆂 𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆮𑆴𑆮𑆴𑆑𑇀𑆠𑆪𑆼  𑇅
𑆘𑆳𑆓𑇀𑆫𑆢𑆼𑆮 𑆤𑆴𑆘𑆁 𑆨𑆳𑆮𑆩𑆖𑆴𑆫𑆼𑆟𑆳𑆣𑆴𑆓𑆖𑇀𑆗𑆠𑆵𑆠𑆴𑇆

 𑇆𑇑/𑇒𑇑𑇆

एतद्यतस्तेन स्वात्मरूपतुर्यावस्था न साक्षादनुभूयते सर्वत्र । तथा
चतुर्थाख्यस्तुर्य आसेच्यो जाग्रत्स्वप्नसुषुप्त्यावस्थात्मकत्रिषु विमर्शभावेन ।
जागर इह नान्यो ग्राह्यात्स्वप्नश्च ग्रहणं च सुषुप्तिर्ग्राहकः । योगी
जाग्रदाद्येकतां भावयेत्सो’ स्तु सुप्रबुद्धो जाग्रत्येव । यथास्पन्दे

अतः सततमुद्युक्तः स्पन्दतत्त्वविविक्तये  ।
जाग्रदेव निजं भावमचिरेणाधिगच्छतीति॥

 ॥१/२१॥

Etadyatastena svātmarūpaturyāvasthā na sākṣādanubhūyate sarvatra | Tathā caturthākhyasturya āsecyo jāgratsvapnasuṣuptyāvasthātmakatriṣu vimarśabhāvena | Jāgara iha nānyo grāhyātsvapnaśca grahaṇaṃ ca suṣuptirgrāhakaḥ | Yogī jāgradādyekatāṃ bhāvayetso’ stu suprabuddho jāgratyeva | Yathāspande

Ataḥ satatamudyuktaḥ spandatattvaviviktaye  |
Jāgradeva nijaṃ bhāvamacireṇādhigacchatīti ||

 || 1/21 ||

This (happens) (etat) because (yataḥ) he (tena) does not (na) perceive (anubhūyate) the Condition of Turya characterized by (Awareness) of one’s own Self (sva-ātmā-rūpa-turya-avasthā) everywhere (sarvatra) in front of his eyes --i.e. directly in all the states-- (sākṣāt). Hence (tathā), Turya (turyaḥ) (or) the Fourth State of Consciousness (caturtha-ākhyaḥ) is to be poured (āsecyaḥ) into the three composed of the triad of ‘jāgrat, svapna and suṣupti’ or ‘wakefulness, dreaming and deep-sleep’ (jāgrat-svapna-suṣupti-avasthā-ātmaka-triṣu) as Self-awareness (vimarśa-bhāvena). (Since) here (iha), jāgrat or wakefulness (jāgaraḥ) is not different from ‘objectivity’ (grāhyāt…na…anyaḥ…grāhyāt…ca), svapna (svapnaḥ) (means) ‘cognition’ (grahaṇam) and (ca) ‘suṣupti’ (suṣuptiḥ) (means) the perceiver (grāhakaḥ), the yogī (yogī) should contemplate (bhāvayet) on the oneness of jāgrat, svapna and suṣupti (jāgrat-ādi-ekatām), (and thus) he (saḥ) must be (astu) perfectly awakened (supra-buddhaḥ) even (eva) in wakefulness (jāgrati). As it is said in Spanda (yathā-spande):

“Hence (ataḥ), (someone) always (satatam) engaged (udyuktaḥ) in discerning the Reality of Spanda (spanda-tattva-viviktaye) obtains (adhigacchati) (his) Innate (nijam) Nature (bhāvam) soon (acireṇa), even (eva) in wakefulness (jāgrat). ||”  || 3/21 ||

𑆩𑆓𑇀𑆤𑆂 𑆱𑇀𑆮𑆖𑆴𑆠𑇀𑆠𑆼𑆤 𑆥𑇀𑆫𑆮𑆴𑆯𑆼𑆠𑇀 𑇆𑇓/𑇒𑇒𑇆

मग्नः स्वचित्तेन प्रविशेत् ॥३/२२॥

Magnaḥ svacittena praviśet || 3/22 ||

(The Yogin who is) immersed (into the three while being their Witness) (magnaḥ) should enter (Consciousness with) (praviśet) his (thoughtless) mind (sva-cittena) || 3/22 ||

𑆪𑆾𑆓𑆵𑆢𑆸𑆯𑆾 𑆪𑆾 𑆩𑆓𑇀𑆤𑆯𑇀𑆖𑆴𑆢𑇀𑆣𑇀𑆫𑆢𑆼 𑆠𑆠𑇀𑆥𑇀𑆫𑆮𑆴𑆯𑆼𑆠𑇀𑆱𑇀𑆮𑆖𑆴𑆠𑇀𑆠𑆼𑆤 𑇅 𑆖𑆴𑆠𑇀𑆠𑆼𑆤 𑆱𑆲𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆤𑆴 𑆩𑆓𑇀𑆤𑆳𑆤𑆴
𑆖 𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆱𑇀𑆠𑆶 𑆮𑆴𑆬𑆵𑆪𑆤𑇀𑆠𑆼 𑆯𑆶𑆢𑇀𑆣𑆱𑆁𑆮𑆴𑆢𑇀𑆫𑆷𑆥𑆲𑇀𑆫𑆢𑆼 𑇅 𑆍𑆠𑆖𑇀𑆖𑆴𑆠𑇀𑆥𑇀𑆫𑆮𑆼𑆯𑆾’
𑆤𑇀𑆠𑆫𑆩𑇀  𑇆𑇓/𑇒𑇒𑇆

योगीदृशो यो मग्नश्चिद्ध्रदे तत्प्रविशेत्स्वचित्तेन । चित्तेन सहेन्द्रियानि मग्नानि
च विकल्पास्तु विलीयन्ते शुद्धसंविद्रूपह्रदे । एतच्चित्प्रवेशो’
न्तरम्  ॥३/२२॥

Yogīdṛśo yo magnaściddhrade tatpraviśetsvacittena | Cittena sahendriyāni magnāni ca vikalpāstu vilīyante śuddhasaṃvidrūpahrade | Etaccitpraveśo’ ntaram  || 3/22 ||

Such (īdṛśaḥ) a yogī (yogī), who (yaḥ) is immersed (magnaḥ) into the Lake of Consciousness (cit-hrade), (at first,) enters It (tat-praviśet) with his mind (svacittena). (This means:) together with (saha) his mind (cittena), the senses (indriyāni) are also (ca) immersed (magnāni), but (tu) all the thoughts (vikalpāḥ) are (also) dissolve (vilīyante) in the Lake of Pure Consciousness (śuddha-saṃvid-rūpa-hrade). This (etat) is ‘Penetration into Consciousness (cit-praveśaḥ) internally (antaram)’.  || 3/22 ||

𑆥𑇀𑆫𑆳𑆟𑆱𑆩𑆳𑆖𑆳𑆫𑆼 𑆱𑆩𑆢𑆫𑇀𑆯𑆤𑆩𑇀 𑇆𑇓/𑇒𑇓𑇆

प्राणसमाचारे समदर्शनम् ॥३/२३॥

Prāṇasamācāre samadarśanam || 3/23 ||

When (there is proper) way of exhalation --i.e. expansion while maintaining Awareness of the Source--, (prāṇa-samācāre) perception of Oneness (of inner and outer takes place) (sama-darśanam) || 3/23 ||

𑆪𑆢𑆳 𑆪𑆾𑆓𑆵 𑆥𑇀𑆫𑆳𑆟𑆱𑆩𑆳𑆖𑆳𑆫𑆼’ 𑆤𑇀𑆠𑆫𑆱𑆩𑆳𑆢𑆼𑆫𑆳𑆓𑆖𑇀𑆗𑆠𑇀𑆪𑆤𑇀𑆠𑆫𑇀𑆧𑆲𑆴𑆂𑆱𑆩𑆢𑆫𑇀𑆯𑆤𑆩𑇀 𑇅 𑆱
𑆥𑆯𑇀𑆪𑆠𑇀𑆪𑆤𑇀𑆠𑆫𑇀𑆧𑆲𑆴𑆫𑆨𑆼𑆢𑆁 𑆧𑆵𑆘𑆳𑆮𑆣𑆳𑆤𑆪𑆾𑆓𑆠𑆾’ 𑆑𑇀𑆫𑆩𑆳𑆢𑇀𑆮𑇀𑆪𑆶𑆠𑇀𑆡𑆳𑆤𑆼’ 𑆥𑆵𑆠𑆴 𑆱𑆩𑆢𑆫𑇀𑆯𑆤𑆩𑇀 𑇅
𑆥𑇀𑆫𑆳𑆟𑆱𑆩𑆳𑆖𑆳𑆫 𑆅𑆲 𑆪𑆢𑆳 𑆪𑆾𑆓𑆵 𑆥𑇀𑆫𑆡𑆤𑆼’ 𑆥𑆴 𑆱𑇀𑆪𑆳𑆢𑆤𑇀𑆠𑆫𑇀𑆬𑆑𑇀𑆰𑇀𑆪𑆧𑆵𑆘𑆱𑇀𑆡𑆴𑆠𑆾
𑆤𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆥𑇀𑆫𑆡𑆳𑆠𑇀𑆪𑆳𑆓𑆵 𑆠𑆶 𑆠𑆢𑇀𑆮𑆴𑆓𑆠𑆱𑇀𑆥𑆸𑆲𑆂 𑇅 𑆠𑆱𑇀𑆪 𑆱𑆩𑆳𑆮𑆼𑆯 𑆍𑆮𑆩𑆩𑇀𑆬𑆳𑆤𑆱𑇀𑆠𑆴𑆰𑇀𑆜𑆠𑆴
𑆱𑆶𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆱𑇀𑆪  𑇆𑇓/𑇒𑇓𑇆

यदा योगी प्राणसमाचारे’ न्तरसमादेरागच्छत्यन्तर्बहिःसमदर्शनम् । स
पश्यत्यन्तर्बहिरभेदं बीजावधानयोगतो’ क्रमाद्व्युत्थाने’ पीति समदर्शनम् ।
प्राणसमाचार इह यदा योगी प्रथने’ पि स्यादन्तर्लक्ष्यबीजस्थितो
नेन्द्रियप्रथात्यागी तु तद्विगतस्पृहः । तस्य समावेश एवमम्लानस्तिष्ठति
सुप्रबुद्धस्य  ॥३/२३॥

Yadā yogī prāṇasamācāre’ ntarasamāderāgacchatyantarbahiḥsamadarśanam | Sa paśyatyantarbahirabhedaṃ bījāvadhānayogato’ kramādvyutthāne’ pīti samadarśanam | Prāṇasamācāra iha yadā yogī prathane’ pi syādantarlakṣyabījasthito nendriyaprathātyāgī tu tadvigataspṛhaḥ | Tasya samāveśa evamamlānastiṣṭhati suprabuddhasya  || 3/23 ||

When (yadā) the yogī is coming out (āgacchati) from internal samādhi (antara-samādeḥ) during ‘prāṇasamārāca’ or ‘proper way of exhalation’ (prāṇa-samācāre), perception of Oneness (of inner and outer takes place) (antar-bahiḥ-sama-darśanam). He (saḥ) sees (paśyati) the non-difference of internal and external (antar-bahir-abhedam) by means of ‘Attention to the Seed’ (bīja-avadhāna-yogataḥ) without succession (akramāt) even (api) in vyutthāna or ordinary condition (vyutthāne). This is (the meaning) (iti) (of) ‘samadarśanam (sama-darśanam). ‘Prāṇasamārāca (prāṇa-samācāraḥ) here (means) (iha): when (yadā) the yogī (yogī) is actually (syāt) remaining or resting in ‘internal --i.e. his own-- bīja’ or ‘Self-awareness’ (antar-lakṣya-bīja-sthitaḥ) even (api) during (the blossoming of) perception (prathane) (while) he is not (na) rejecting the expansion of (his) senses (indriya-prathā-tyāgī), but (he is) also (tu) (remaining) indifferent (to the external) (tat-vigata-spṛhaḥ). His (tasya) Absorption (to His Self) (samāveśaḥ) does not fade --lit. remains bright-- (amlānaḥ…tiṣṭhati); (and) this way (evam), (he becomes) a suprabuddha (su-pra-buddhasya).  || 3/23 ||

𑆩𑆣𑇀𑆪𑆼𑇁 𑆮𑆫𑆥𑇀𑆫𑆱𑆮𑆂 𑇆𑇓/𑇒𑇔𑇆

मध्येऽ वरप्रसवः ॥३/२४॥

Madhye' varaprasavaḥ || 3/24 ||

(But,) in the middle --i.e. during the maintenance of a state of consciousness-- (madhye), inferior conditions are generated (when Awareness is not held) (avara-prasavaḥ) || 3/24 ||

𑆠𑆡𑆳𑆥𑇀𑆪𑆱𑆶𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆱𑇀𑆪𑆳𑆮𑆱𑇀𑆡𑆳𑆩𑆣𑇀𑆪𑆼 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳𑆖𑆼𑆠𑆱𑇀’ 𑆮𑆫𑆥𑇀𑆫𑆱𑆮𑆂 𑇅
𑆠𑆱𑇀𑆩𑆴𑆤𑇀𑆱𑆁𑆑𑆬𑇀𑆥𑆫𑆷𑆥𑆁 𑆮𑇀𑆫𑆘𑆼𑆖𑇀𑆖 𑆠𑆤𑇀𑆩𑆾𑆲𑆣𑆤𑆩𑇀 𑇅 𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆾’ 𑆥𑇀𑆪𑆖𑆼𑆠𑆱𑇀𑆠𑆠𑇀𑆫 𑆠𑆱𑇀𑆪
𑆧𑆵𑆘𑆳𑆮𑆣𑆳𑆤𑆳𑆠𑇀𑆩𑆣𑆤𑆠𑆶𑆫𑇀𑆪𑆳𑆒𑇀𑆪𑆁 𑆤𑆰𑇀𑆛𑆩𑇀 𑇅 𑆱𑆾’ 𑆱𑇀𑆠𑆶 𑆱𑆶𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆂 𑆱𑆠𑆠𑆩𑆠
𑆄𑆓𑆳𑆩𑆴𑆱𑆷𑆠𑇀𑆫𑆥𑆢𑆳𑆫𑇀𑆡𑆪𑆾𑆓𑆠𑆂  𑇆𑇓/𑇒𑇔𑇆

तथाप्यसुप्रबुद्धस्यावस्थामध्ये स्वात्माचेतस्’ वरप्रसवः ।
तस्मिन्संकल्परूपं व्रजेच्च तन्मोहधनम् । प्रबुद्धो’ प्यचेतस्तत्र तस्य
बीजावधानात्मधनतुर्याख्यं नष्टम् । सो’ स्तु सुप्रबुद्धः सततमत
आगामिसूत्रपदार्थयोगतः  ॥३/२४॥

Tathāpyasuprabuddhasyāvasthāmadhye svātmācetas’ varaprasavaḥ | Tasminsaṃkalparūpaṃ vrajecca tanmohadhanam | Prabuddho’ pyacetastatra tasya bījāvadhānātmadhanaturyākhyaṃ naṣṭam | So’ stu suprabuddhaḥ satatamata āgāmisūtrapadārthayogataḥ  || 3/24 ||

But (tathā…api), for someone who is not a suprabuddha (a-su-pra-buddhasya) (because he is) not conscious of his own Self (svātmā-acetasaḥ) in the middle of avasthā-s or states (like: wakefulness, dreaming) (avasthā-madhye), inferior conditions (arise) (avara-prasavaḥ). (This means:) the nature of imagination (saṃkalpa-rūpam) takes place (vrajet) in him (tasmin), and (ca) that (tat) is worthy only for illusion (moha-dhanam). Though (api) he is ‘prabuddha’ or ‘a partially awakened yogī’ (prabuddhaḥ), (he) is unconscious (acetaḥ) there --e.g. in wakefulness-- (tatra); (consequently,) the Treasure of the Self in the form of ‘Attention to the Seed’ (which here) is called Turya (bīja-avadhāna-ātmā-dhana-turya-ākhyam) is lost (naṣṭam) in his case (tasya). Let him be (saḥ…astu) a ‘suprabuddha’ or ‘perfectly awakened’ (su-pra-buddhaḥ) without any break --i.e. in all the states-- (satatam) then (ataḥ) by means of the meaning of the words of the next aphorism (āgāmi-sūtra-padārtha-yogataḥ).  || 3/24 ||

𑆩𑆳𑆠𑇀𑆫𑆳𑆱𑇀𑆮𑆥𑇀𑆫𑆠𑇀𑆪𑆪𑆱𑆤𑇀𑆣𑆳𑆤𑆼 𑆤𑆰𑇀𑆛𑆱𑇀𑆪 𑆥𑆶𑆤𑆫𑆶𑆠𑇀𑆡𑆳𑆤𑆩𑇀 𑇆𑇓/𑇒𑇕𑇆

मात्रास्वप्रत्ययसन्धाने नष्टस्य पुनरुत्थानम् ॥३/२५॥

Mātrāsvapratyayasandhāne naṣṭasya punarutthānam || 3/25 ||

(Therefore,) when (the Yogin) holds only his conviction (of the Oneness of inner and outer, there is) (mātrā-sva-pratyaya-sandhāne) re-emergence (punaḥ…utthānam) of (that which previously) has disappeared --i.e. his Awareness of the Witness-- (naṣṭasya) || 3/25 ||

𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆪𑆾𑆓𑆵 𑆪𑆾 𑆓𑆶𑆫𑆶𑆮𑆑𑇀𑆠𑇀𑆫𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆳𑆪𑆠𑇀𑆠𑆾 𑆧𑆲𑆴𑆂𑆱𑇀𑆡𑆴𑆠𑆁 𑆫𑆷𑆥𑆁 𑆖𑆴𑆢𑆨𑆴𑆤𑇀𑆤𑆁 𑆨𑆾𑆢𑆼𑆢𑇀𑆪𑆠
𑆆𑆢𑆸𑆯𑆁 𑆨𑆴𑆤𑇀𑆤𑆠𑇀𑆮𑆩𑆼𑆮 𑆠𑆁 𑆤𑆴𑆪𑆖𑇀𑆗𑆠𑆴 𑇅 𑆄𑆪𑆠𑇀𑆠𑆯𑆧𑇀𑆢
𑆅𑆲𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆤𑆴𑆧𑆢𑇀𑆣𑆱𑇀𑆮𑆩𑆠𑆴𑆤𑆴𑆫𑆳𑆱𑆂 𑇅 𑆍𑆠𑆠𑇀𑆠𑆱𑇀𑆪 𑆥𑇀𑆫𑆠𑇀𑆪𑆪𑆾 𑆪𑆾
𑆱𑆶𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆨𑆳𑆮𑆥𑇀𑆫𑆮𑆼𑆯𑆑𑆂 𑇅 𑆠𑆼𑆤 𑆤𑆰𑇀𑆛𑆠𑆶𑆫𑇀𑆪𑆫𑆷𑆥𑆳𑆲𑇀𑆬𑆳𑆢𑆂 𑆥𑆶𑆤𑆾 𑆘𑆳𑆓𑆫𑆼’ 𑆥𑇀𑆪𑆾𑆢𑆴𑆠𑆂
𑆪𑆠𑇀𑆫 𑆠𑆶𑆫𑇀𑆪𑆁 𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑆴𑆱𑇀𑆮𑆥𑇀𑆤𑆓𑆩𑆼𑆮𑆁 𑆠𑆢𑆮𑆱𑇀𑆡𑆳𑆠𑇀𑆫𑆪𑆁 𑆠𑆠𑇀𑆱𑆴𑆑𑇀𑆠𑆁 𑆤
𑆱𑆩𑇀𑆯𑆪𑆂 𑇆𑇓/𑇒𑇕𑇆

प्रबुद्धयोगी यो गुरुवक्त्रशास्त्रायत्तो बहिःस्थितं रूपं चिदभिन्नं भोदेद्यत
ईदृशं भिन्नत्वमेव तं नियच्छति । आयत्तशब्द
इहेन्द्रियनिबद्धस्वमतिनिरासः । एतत्तस्य प्रत्ययो यो
सुप्रबुद्धभावप्रवेशकः । तेन नष्टतुर्यरूपाह्लादः पुनो जागरे’ प्योदितः
यत्र तुर्यं सुषुप्तिस्वप्नगमेवं तदवस्थात्रयं तत्सिक्तं न
सम्शयः ॥३/२५॥

Prabuddhayogī yo guruvaktraśāstrāyatto bahiḥsthitaṃ rūpaṃ cidabhinnaṃ bhodedyata īdṛśaṃ bhinnatvameva taṃ niyacchati | Āyattaśabda ihendriyanibaddhasvamatinirāsaḥ | Etattasya pratyayo yo suprabuddhabhāvapraveśakaḥ | Tena naṣṭaturyarūpāhlādaḥ puno jāgare’ pyoditaḥ yatra turyaṃ suṣuptisvapnagamevaṃ tadavasthātrayaṃ tatsiktaṃ na samśayaḥ | | 3/25 ||

The partially awakened yogī (prabuddha-yogī) -who is resting on the Instructions of the Guru and the Teachings of Śāstra-s- (guru-śāstra-āyattaḥ) should consider (bhodet) external appearance (bahiḥ-sthitam…rūpam) as not different from Consciousness (cit-abhinnam), because (yataḥ) only (eva) such (īdṛśam) differentiation (bhinnatvam) holds him back (from Perfect Realization) (tam…niyacchati). The word ‘āyatta’ or ‘resting (on the Teachings of the Guru and the Śāstra-s)’ (āyatta-śabdaḥ) here (iha) means rejection of one’s own opinion (about the external, because) it is restricted by one’s senses (indriya-nibaddha-svamati-nirāsaḥ). This (etat) is his (tasya) ‘pratyaya’ or ‘conviction’ (pratyayaḥ), which (yaḥ) makes him enter the ‘suprabuddhabhāva’ or the ‘perfectly awakened condition’ (su-pra-buddha-bhāva-praveśakaḥ). By that (tena), the Joy of the (previously) disappeared Nature of Turya (naṣṭa-turya-rūpa-āhlādaḥ) rises (uditaḥ) again (punaḥ) even in wakefulness (jāgare…api), where (yatra) Turya (turyam) pervades deep-sleep and dreaming (suṣupti-svapna-gam), (and) this way (evam), the (tat) triad of states (avasthā-trayam) become soaked with It --i.e. with Turya-- (tat-siktam). There is no doubt about this (na…samśayaḥ) || 3/25 ||

𑆯𑆴𑆮𑆠𑆶𑆬𑇀𑆪𑆾 𑆘𑆳𑆪𑆠𑆼 𑇆𑇓/𑇒𑇖𑇆

शिवतुल्यो जायते ॥३/२६॥

Śivatulyo jāyate || 3/26 ||

(So, he) becomes (jāyate) just like Śiva (śiva-tulyaḥ) || 3/26 ||

𑆪𑆢𑆳 𑆪𑆾𑆓𑆵 𑆱𑆶𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆾 𑆨𑆾𑆑𑇀𑆠𑆳 𑆠𑆶𑆫𑇀𑆪𑆱𑇀𑆪 𑆱𑇀𑆮𑆨𑆳𑆮𑆫𑆷𑆥𑆱𑇀𑆪 𑆠𑇀𑆫𑆪𑆼 𑆱 𑆯𑆴𑆮𑆠𑆶𑆬𑇀𑆪𑆾
𑆨𑆮𑆼𑆢𑇀𑆪𑆠𑆂 𑆯𑆴𑆮𑆫𑆷𑆥𑆁 𑆱𑆠𑇀𑆠𑆳𑆠𑇀𑆩𑆑𑆁 𑆱𑆫𑇀𑆮𑆓𑆁 𑆤 𑆱𑆢𑆳
𑆤𑆴𑆧𑆢𑇀𑆣𑆩𑆥𑆫𑆴𑆩𑆴𑆠𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆠𑇀𑆩𑆑𑆁 𑆤𑆴𑆫𑆳𑆮𑆼𑆯𑆁 𑆪𑆡𑆳 𑆯𑇀𑆫𑆵𑆩𑆠𑇀𑆯𑆴𑆮𑆢𑆸𑆰𑇀𑆛𑆿

𑆍𑆮𑆁 𑆨𑆼𑆢𑆳𑆠𑇀𑆩𑆑𑆁 𑆤𑆴𑆠𑇀𑆪𑆁 𑆯𑆴𑆮𑆠𑆠𑇀𑆠𑇀𑆮𑆩𑆤𑆤𑇀𑆠𑆑𑆩𑇀  𑇅
𑆠𑆡𑆳 𑆠𑆱𑇀𑆪 𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆳𑆤𑆳𑆤𑇀𑆤𑆳𑆤𑆳𑆫𑆷𑆥𑆼𑇁𑆥𑆴 𑆱𑆠𑇀𑆪𑆠𑆼𑆠𑆴 𑇅

𑆱 𑆤 𑆱𑆁𑆪𑆑𑇀𑆯𑆴𑆮𑆾 𑆥𑇀𑆫𑆳𑆟𑆮𑆳𑆲𑆫𑆷𑆥𑆢𑆼𑆲𑆱𑇀𑆡𑆴𑆠𑆼𑆂 𑇅 𑆃𑆱𑆿 𑆘𑆵𑆮𑆳𑆤𑇀𑆤𑆥𑆴
𑆧𑆤𑇀𑆢𑆩𑆾𑆑𑇀𑆰𑆾𑆨𑆪𑆳𑆠𑇀𑆩𑆑𑆯𑆴𑆮𑆳𑆯𑆴𑆮𑆫𑆷𑆥𑆱𑆁𑆯𑆪𑆳𑆤𑇀𑆩𑆶𑆑𑇀𑆠𑆂 𑇅 𑆥𑇀𑆫𑆳𑆟𑆱𑇀𑆪𑆳𑆤𑇀𑆠𑆼’ 𑆥𑆴 𑆱 𑆥𑆫𑆩𑆯𑆴𑆮
𑆅𑆠𑆴 𑆑𑆡𑇀𑆪𑆠𑆼 𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆫𑆷𑆥𑆖𑆴𑆠𑇀𑆱𑆁𑆪𑆑𑇀𑆮𑆴𑆑𑆳𑆱𑆵 𑇅 𑆪𑆳𑆮𑆠𑇀𑆠𑆱𑇀𑆪
𑆬𑆑𑇀𑆰𑆟𑆳𑆤𑇀𑆪𑆳𑆓𑆳𑆩𑆵𑆤𑆴  𑇆𑇓/𑇒𑇖𑇆

यदा योगी सुप्रबुद्धो भोक्ता तुर्यस्य स्वभावरूपस्य त्रये स शिवतुल्यो
भवेद्यतः शिवरूपं सत्तात्मकं सर्वगं न सदा
निबद्धमपरिमिताहंविमर्शात्मकं निरावेशं यथा श्रीमत्शिवदृष्टौ

एवं भेदात्मकं नित्यं शिवतत्त्वमनन्तकम्  ।
तथा तस्य व्यवस्थानान्नानारूपेऽपि सत्यतेति ।

स न संयक्शिवो प्राणवाहरूपदेहस्थितेः । असौ जीवान्नपि
बन्दमोक्षोभयात्मकशिवाशिवरूपसंशयान्मुक्तः । प्राणस्यान्ते’ पि स परमशिव
इति कथ्यते स्वातन्त्र्यरूपचित्संयक्विकासी । यावत्तस्य
लक्षणान्यागामीनि  ॥३/२६॥

Yadā yogī suprabuddho bhoktā turyasya svabhāvarūpasya traye sa śivatulyo bhavedyataḥ śivarūpaṃ sattātmakaṃ sarvagaṃ na sadā nibaddhamaparimitāhaṃvimarśātmakaṃ nirāveśaṃ yathā śrīmatśivadṛṣṭau

Evaṃ bhedātmakaṃ nityaṃ śivatattvamanantakam  |
Tathā tasya vyavasthānānnānārūpe'pi satyateti |

Sa na saṃyakśivo prāṇavāharūpadehasthiteḥ | Asau jīvānnapi bandamokṣobhayātmakaśivāśivarūpasaṃśayānmuktaḥ | Prāṇasyānte’ pi sa paramaśiva iti kathyate svātantryarūpacitsaṃyakvikāsī | Yāvattasya lakṣaṇānyāgāmīni  || 3/26 ||

When (yadā) the perfectly awakened (supra-buddhaḥ) yogī (yogī) Enjoys (bhoktā) Turya as his own Essential Nature (svabhāva-rūpasya) in the triad (of states) (traye), he (saḥ) becomes just like Śiva (śiva-tulyaḥ). Since (yataḥ) the Nature of Śiva (śiva-rūpam) is All-pervading (sarva-gam) Existence (sattā-ātmakam) characterized by unlimited Self-awareness (aparimita-aham-vimarśa-ātmakam) (that is) beyond ‘penetration’ (nirāveśam) (and) never (na…sadā) restricted (nibaddham). As it is (yathā) said in Most Venerable Śivadṛṣṭi (śrīmat-śiva-dṛṣṭau):

“Hence (evam), the Śivatattva (śiva-tattvam) is Eternal (nityam) (, and It is) Endless (anantakam) (, and It is) the (Essential) Nature --i.e. Source-- of differences (bheda-ātmakam); therefore (tathā), due to Its --i.e. Śivatattva’s-- (tasya) continuance (vyavasthānāt), (His) Reality (satyatā) (exists) even (api) in different forms (nānā-rūpe…iti). ||”

He (saḥ) is not (na) perfectly Śiva (saṃyak-śivaḥ) because of the continuous existence of his body composed of the movement of prāṇa or (individual) life-force (prāṇa-vāha-rūpa-deha-sthiteḥ). (Hence,) He (asau) is alive (jīvān), though (api) (He is) Free (muktaḥ) of the doubts (which) consist of the (confusions about) the ‘existence and non-existence of Śiva’ (that is itself the duality of) liberation and bondage, (respectively) (banda-mokṣa-ubhaya-ātmaka-śiva-aśiva-rūpa-saṃśayāt). But (api) at the end of (such flow) of prāṇa --i.e. when he leaves his body-- (prāṇasya…ante), He (saḥ) is said to be (iti…kathyate) the Supreme Śiva (parama-śivaḥ), Completely Expanded as Consciousness, of which Nature is Freedom (svātantrya-rūpa-cit-saṃyak-vikāsī). Meanwhile (yāvat), His (tasya) qualities --i.e. the jīvanmukta’s qualities-- (lakṣaṇāni) (will be explained) in the upcoming aphorisms (āgāmīni).  || 3/26 ||

𑆯𑆫𑆵𑆫𑆮𑆸𑆠𑇀𑆠𑆴𑆫𑇀𑆮𑇀𑆫𑆠𑆩𑇀 𑇆𑇓/𑇒𑇗𑇆

शरीरवृत्तिर्व्रतम् ॥३/२७॥

Śarīravṛttirvratam || 3/27 ||

Maintaining (His) body (śarīra-vṛttiḥ) is (His) service (vratam) || 3/27 ||

𑆯𑆫𑆵𑆫𑆮𑆸𑆠𑇀𑆠𑆴𑆂 𑆯𑆫𑆵𑆫𑆣𑆳𑆫𑆟𑆁 𑆠𑆱𑇀𑆪 𑆮𑇀𑆫𑆠𑆁 𑆯𑆴𑆮𑆤𑆳𑆡𑆥𑆷𑆘𑆤𑆁 𑆮𑇀𑆪𑆮𑆲𑆳𑆫𑆼’ 𑆥𑆴 𑇅
𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆯𑇀𑆫𑆵𑆗𑆶𑆩𑇀𑆩𑆳𑆱𑆁𑆑𑆼𑆠𑆥𑇀𑆫𑆑𑆳𑆯𑆤𑆼

𑆅𑆠𑇀𑆡𑆁 𑆱𑆁𑆱𑆳𑆫𑆖𑆑𑇀𑆫𑆼’𑆱𑇀𑆩𑆴𑆤𑇀𑆫𑆩𑆩𑆳𑆤𑆱𑇀𑆪 𑆬𑆾𑆑𑆮𑆠𑇀  𑇅
𑆘𑇀𑆚𑆳𑆠𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆱𑇀𑆮𑆫𑆷𑆥𑆱𑇀𑆪 𑆤𑆴𑆠𑇀𑆪𑆠𑆸𑆥𑇀𑆠𑆱𑇀𑆪 𑆑𑆱𑇀𑆪𑆖𑆴𑆠𑇀𑇆

𑆥𑆫𑆩𑆳𑆤𑆶𑆨𑆮𑆳𑆲𑇀𑆬𑆳𑆢𑆖𑆩𑆠𑇀𑆑𑆳𑆫𑆼𑆟 𑆱𑆫𑇀𑆮𑆢𑆳  𑇅
𑆤𑆴𑆪𑆠𑆳𑆤𑆶𑆨𑆮𑆓𑇀𑆫𑆳𑆱𑆳𑆖𑇀𑆗𑆳𑆤𑇀𑆠𑆴𑆫𑇀𑆩𑆕𑇀𑆘𑆪𑆠𑆼 𑆥𑆫𑆳𑇆

𑆪𑆠𑆱𑇀𑆠𑆠𑆱𑇀𑆠𑆶 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆱𑆫𑇀𑆮𑆑𑆫𑇀𑆩 𑆪𑆡𑆳 𑆠𑆡𑆳  𑇅
𑆑𑆶𑆫𑇀𑆮𑆤𑇀𑆤𑆴𑆫𑆳𑆩𑆪𑆾 𑆮𑇀𑆪𑆳𑆥𑆵 𑆑𑇀𑆫𑆵𑆢𑆠𑇀𑆪𑆼𑆑𑆳𑆪𑆤𑆾’𑆖𑇀𑆪𑆶𑆠 𑆅𑆠𑆴𑇆

 𑇆𑇓/𑇒𑇗𑇆

शरीरवृत्तिः शरीरधारणं तस्य व्रतं शिवनाथपूजनं व्यवहारे’ पि ।
यथोक्तं श्रीछुम्मासंकेतप्रकाशने

इत्थं संसारचक्रे’स्मिन्रममानस्य लोकवत्  ।
ज्ञातस्वात्मस्वरूपस्य नित्यतृप्तस्य कस्यचित्॥

परमानुभवाह्लादचमत्कारेण सर्वदा  ।
नियतानुभवग्रासाच्छान्तिर्मङ्जयते परा॥

यतस्ततस्तु सर्वत्र सर्वकर्म यथा तथा  ।
कुर्वन्निरामयो व्यापी क्रीदत्येकायनो’च्युत इति॥

 ॥३/२७॥

Śarīravṛttiḥ śarīradhāraṇaṃ tasya vrataṃ śivanāthapūjanaṃ vyavahāre’ pi | Yathoktaṃ śrīchummāsaṃketaprakāśane

Itthaṃ saṃsāracakre’sminramamānasya lokavat  |
Jñātasvātmasvarūpasya nityatṛptasya kasyacit ||

Paramānubhavāhlādacamatkāreṇa sarvadā  |
Niyatānubhavagrāsācchāntirmaṅjayate parā ||

Yatastatastu sarvatra sarvakarma yathā tathā  |
Kurvannirāmayo vyāpī krīdatyekāyano’cyuta iti ||

 || 3/27 ||

‘Śarīravṛttiḥ’ or ‘bodily activity’ (śarīra-vṛttiḥ) is ‘maintenance of (his) body’ (śarīra-dhāraṇam) (that is) His (tasya) vrata or virtue (vratam), the ‘Act of worshipping Lord Śiva’ (śiva-nātha-pūjanam) even (api) in ordinary condition (vyavahāre). As it has been said (yathā…uktam) in Venerable Chummasaṃketaprakāśa (śrī-chummā-saṃketa-prakāśane):

“Thus (ittham), due to the consuming of limited perception (niyata-anubhava-grāsāt) through the Amazement of the Joy of Supreme Direct Experience (parama-anubhava-āhlāda-camat-kāreṇa), Supreme (parā) Peace (śāntiḥ) clearly shines (maṅjayate) uninterruptedly (sarvadā) in this (asmin) Wheel of Saṃsāra (sāṃsāra-cakre) for someone (kasyacit) who is always satisfied with (nitya-tṛptasya) the Essential Nature of his own perceived or realized Self (jñāta-sva-ātmā-sva-rūpasya) (and) consequently plays (rama-mānasya) according to ordinary life (lokavat…iti).

“As (yatas…tatas) the All-pervading (vyāpī) Perfect One --lit. free of sickness-- (nir-āmayaḥ) (Who is) Absorbed (into Union) (eka-ayanaḥ) plays (krīdati) without falling from (his Essential Nature) (acyutaḥ); therefore (yathā…tathā), (He) performs (kurvat) all the actions (of the world) (sarva-karma) always and everywhere (sarvatra). ||”

 || 3/27 ||

𑆑𑆡𑆳 𑆘𑆥𑆂 𑇆𑇓/𑇒𑇘𑇆

कथा जपः ॥३/२८॥

Kathā japaḥ || 3/28 ||

(His) Speech (kathā) is muttering of prayers (japaḥ) || 3/28 ||

𑆱 𑆩𑆲𑆳𑆪𑆾𑆓𑆵 𑆥𑆶𑆟𑇀𑆪𑆳𑆠𑇀𑆩𑆳 𑆠𑆡𑆳 𑆑𑆡𑆳 𑆠𑆱𑇀𑆪 𑆘𑆥𑆂 𑇅 𑆍𑆰𑆾’ 𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆾’ 𑆨𑆴𑆮𑇀𑆪𑆳𑆲𑆸𑆠𑆂 𑇅
𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆯𑇀𑆫𑆵𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆨𑆽𑆫𑆮𑆼

𑆨𑆷𑆪𑆾 𑆨𑆷𑆪𑆂 𑆥𑆫𑆼 𑆨𑆳𑆮𑆼 𑆨𑆳𑆮𑆤𑆳 𑆨𑆳𑆮𑇀𑆪𑆠𑆼 𑆲𑆴 𑆪𑆳  𑇅
𑆘𑆥𑆂 𑆱𑆾’𑆠𑇀𑆫 𑆱𑇀𑆮𑆪𑆁 𑆤𑆳𑆢𑆾 𑆩𑆤𑇀𑆠𑇀𑆫𑆳𑆠𑇀𑆩𑆳 𑆘𑆥𑇀𑆪 𑆆𑆢𑆸𑆯𑆂𑇆

𑆃𑆥𑆫𑆴𑆩𑆴𑆠𑆘𑆥𑆂 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆠𑆾 𑆬𑆨𑇀𑆪𑆂 𑆠𑆱𑇀𑆪 𑆱𑆁𑆥𑇀𑆫𑆢𑆳𑆪𑆫𑆷𑆥𑆑𑆡𑆳𑆪𑆾𑆓𑆠𑆱𑇀𑆠𑆡𑆳 𑆪𑆾𑆓𑆴𑆤𑆳
𑆠𑆠𑇀𑆑𑆡𑆳 𑆘𑆥𑇀𑆪𑆠𑆼 𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆮𑆠𑇀  𑇆𑇓/𑇒𑇘𑇆

स महायोगी पुण्यात्मा तथा कथा तस्य जपः । एषो’ हंविमर्शो’ भिव्याहृतः ।
यथोक्तं श्रीविज्ञानभैरवे

भूयो भूयः परे भावे भावना भाव्यते हि या  ।
जपः सो’त्र स्वयं नादो मन्त्रात्मा जप्य ईदृशः॥

अपरिमितजपः परमार्थतो लभ्यः तस्य संप्रदायरूपकथायोगतस्तथा योगिना
तत्कथा जप्यते शास्त्रवत्  ॥३/२८॥

Sa mahāyogī puṇyātmā tathā kathā tasya japaḥ | Eṣo’ haṃvimarśo’ bhivyāhṛtaḥ | Yathoktaṃ śrīvijñānabhairave

Bhūyo bhūyaḥ pare bhāve bhāvanā bhāvyate hi yā  |
Japaḥ so’tra svayaṃ nādo mantrātmā japya īdṛśaḥ ||

Aparimitajapaḥ paramārthato labhyaḥ tasya saṃpradāyarūpakathāyogatastathā yoginā tatkathā japyate śāstravat  || 3/28 ||

He is (saḥ) a Great Yogī (mahā-yogī) (Who is) Holy (puṇyā-ātmā); hence (tathā), His (tasya) Kathā or Speech (kathā) is Japa or prayer (japaḥ). (This means): It is (eṣaḥ) ‘Self-awareness’ (ahaṃvimarśaḥ) in pronounced form (abhivyāhṛtaḥ). As it has been said in Venerable Vijñānabhairava (yathā-uktam śrī-vijñāna-bhairave):

“ (That) contemplation (bhāvanā) which (yā) is devoted (bhāvyate) to the Supreme (pare) Nature (bhāve) again and again (bhūyaḥ…bhūyaḥ) is ‘Japa’ or ‘the Act of Recitation’ (japaḥ), and in (such Japa) (atra), such (īdṛśaḥ) ‘Nāda’ or ‘Divine Sound’ (nādaḥ) Itself (svayam) (Which) is the Essence of ‘Mantra’ --i.e. the Continuity of the Awareness of ‘I am’-- (mantra-ātmā) is to be recited --i.e. to be maintained again and again-- (japyaḥ). ||”

Unlimited Japa (aparimita-japaḥ) is in real sense (paramārthataḥ) obtainable (labhyaḥ) by means of His Kathā (Which) forms Sampradāya or Oral Transmission (of one’s own Essential Nature) (tasya…saṃpradāya-rūpa-kathā-yogataḥ); therefore (tathā), a yogī (yoginā) should invoke or repeat (japyate) His Kathā (tat-kathā) like a ‘Command’ (śāstra-vat).  || 3/28 ||

𑆢𑆳𑆤𑆩𑆳𑆠𑇀𑆩𑆘𑇀𑆚𑆳𑆤𑆩𑇀 𑇆𑇓/𑇒𑇙𑇆

दानमात्मज्ञानम् ॥३/२९॥

Dānamātmajñānam || 3/29 ||

(His) Knowledge of the Self (ātmā-jñānam) is (His) Gift (dānam) || 3/29 ||

𑆠𑆠𑆱𑇀𑆠𑆱𑇀𑆪𑆳𑆤𑆤𑇀𑆠𑆫𑆯𑆴𑆮𑆢𑆸𑆰𑇀𑆛𑆴𑆫𑆷𑆥𑆳𑆠𑇀𑆩𑆘𑇀𑆚𑆳𑆤𑆁 𑆢𑆳𑆤𑆁 𑆱𑇀𑆮𑆨𑆳𑆮𑆢𑆁 𑇅 𑆍𑆠𑆠𑇀𑆱𑆠𑇀𑆪𑆁 𑆪𑆠𑆾
𑆮𑆴𑆯𑆼𑆰𑆱𑇀𑆠𑆼𑆤 𑆪𑆾𑆓𑆴𑆤𑆳𑆁 𑆱𑇀𑆡𑆴𑆠𑆂 𑆥𑆫𑆴𑆩𑆴𑆠𑆖𑆼𑆠𑆱𑇀𑆪𑆼𑆮 𑆪𑆾𑆓𑆴𑆤𑆳𑆩𑆼𑆮 𑇅 𑆆𑆢𑆸𑆯𑆩𑆲𑆳𑆪𑆾𑆓𑆵
𑆱𑆁𑆯𑆪𑆳𑆤𑇀𑆩𑆾𑆖𑆪𑆠𑆴 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆘𑇀𑆚𑆳𑆤𑆩𑆳𑆠𑇀𑆫𑆠𑆂  𑇆𑇓/𑇒𑇙𑇆

ततस्तस्यानन्तरशिवदृष्टिरूपात्मज्ञानं दानं स्वभावदं । एतत्सत्यं यतो
विशेषस्तेन योगिनां स्थितः परिमितचेतस्येव योगिनामेव । ईदृशमहायोगी
संशयान्मोचयति स्वात्मज्ञानमात्रतः  ॥३/२९॥

Tatastasyānantaraśivadṛṣṭirūpātmajñānaṃ dānaṃ svabhāvadaṃ | Etatsatyaṃ yato viśeṣastena yogināṃ sthitaḥ parimitacetasyeva yogināmeva | Īdṛśamahāyogī saṃśayānmocayati svātmajñānamātrataḥ  || 3/29 ||

Thus (tataḥ), His (tasya) Knowledge of the Self characterized by His constant Viewpoint belonging to Śiva (anantara-śiva-dṛṣṭi-rūpa-ātmā-jñānam) is (His) Gift (dānam), the Bestower of one’s Essential Nature (svabhāvadam). This (etat) is true (satyam) because (yataḥ) the difference (viśeṣaḥ) between yogī-s (yoginām) and Him (tena) lies (sthitaḥ) only (eva…eva) in the limited intellect (parimita-cetasi) of yogī-s (but not in His Unlimited Consciousness) (yoginām). Such a Great Yogī (īdṛśa-mahā-yogī) liberates (mocayati) (others) from confusion (saṃśayāt) merely by means of His Knowledge of His own Self (sva-ātmā-jñāna-mātrataḥ).  || 3/29 ||

𑆪𑆾𑇁𑆮𑆴𑆥𑆱𑇀𑆡𑆾 𑆘𑇀𑆚𑆳𑆲𑆼𑆠𑆶𑆯𑇀𑆖 𑇆𑇓/𑇓𑇐𑇆

योऽविपस्थो ज्ञाहेतुश्च ॥३/३०॥

Yo'vipastho jñāhetuśca || 3/30 ||

Who (yaḥ) is established (in His role as being) the Lord or Protector of the helpless (avi-pa-sthaḥ) is also (ca) the Source of Knowledge (for the helpless) (jñā-hetuḥ) || 3/30 ||

𑆑𑆯𑇀𑆖𑆴𑆢𑇀𑆪𑆾’ 𑆮𑆴𑆥𑆱𑇀𑆡𑆾’ 𑆱𑆿 𑆘𑇀𑆚𑆳𑆲𑆼𑆠𑆶𑆫𑆮𑆵𑆤𑆳𑆩𑆤𑆳𑆡𑆳𑆤𑆳𑆁 𑆪𑆾𑆓𑆴𑆤𑆳𑆩𑇀 𑇅 𑆪𑆾𑆓𑆵𑆲𑆳𑆬𑆿𑆑𑆴𑆑𑆾’ 𑆤𑆳𑆡𑆾
𑆪𑆂 𑆱𑇀𑆮𑆩𑆷𑆞𑆧𑆾𑆣𑆵 𑆠𑇀𑆮𑆤𑇀𑆪𑆾 𑆤 𑇅 𑆪𑆠𑆂 𑆥𑆨𑆳𑆮𑆱𑇀𑆠𑆱𑇀𑆪 𑆨𑆷𑆩𑆴𑆑𑆳 𑆠𑆡𑆳 𑆱 𑆘𑇀𑆚𑆳𑆲𑆼𑆠𑆶𑆫𑇀𑆪𑆢𑆳
𑆱𑆾’ 𑆤𑆳𑆡𑆳𑆤𑇀𑆥𑆯𑇀𑆪𑆠𑇀𑆪𑆤𑆶𑆓𑇀𑆫𑆲𑆑𑆳𑆫𑆑𑆂  𑇆𑇓/𑇓𑇐𑇆

कश्चिद्यो’ विपस्थो’ सौ ज्ञाहेतुरवीनामनाथानां योगिनाम् । योगीहालौकिको’ नाथो
यः स्वमूढबोधी त्वन्यो न । यतः पभावस्तस्य भूमिका तथा स ज्ञाहेतुर्यदा
सो’ नाथान्पश्यत्यनुग्रहकारकः  ॥३/३०॥

Kaścidyo’ vipastho’ sau jñāheturavīnāmanāthānāṃ yoginām | Yogīhālaukiko’ nātho yaḥ svamūḍhabodhī tvanyo na | Yataḥ pabhāvastasya bhūmikā tathā sa jñāheturyadā so’ nāthānpaśyatyanugrahakārakaḥ  || 3/30 ||

Someone (kaścid) who (yaḥ) is the (asau) Lord or Protector of the helpless (vipasthaḥ) is the Source of Knowledge for the (jñā-hetuḥ) helpless --lit. sheep-- (avīnām) yogī-s (yoginām) (who) have no Lord --i.e. who are still identified with limited bodies-- (anāthānām). A yogī (yogī) here (iha) is (someone) who (yaḥ) is not a worldly people (alaukikaḥ), (and) helpless (anāthaḥ) (, because he is) aware of his own limitation (sva-mūḍha-bodhī). But (tu) others (anyaḥ) are not --i.e. others are not yogī-s-- (na). Since (yataḥ) ‘being the Protector of the helpless’ (pa-bhāvaḥ) is His (tasya) role (bhūmikā…tathā), He (saḥ) is the Source of Knowledge (jñā-hetuḥ) (only) when (yadā) He (saḥ) sees (paśyati) helpelss ones (anāthān) to bestow Grace to them (anugrahakārakaḥ).  || 3/30 ||

𑆱𑇀𑆮𑆯𑆑𑇀𑆠𑆴𑆥𑇀𑆫𑆖𑆪𑆾𑇁𑆱𑇀𑆪 𑆮𑆴𑆯𑇀𑆮𑆩𑇀 𑇆𑇓/𑇓𑇑𑇆

स्वशक्तिप्रचयोऽस्य विश्वम् ॥३/३१॥

Svaśaktipracayo'sya viśvam || 3/31 ||

For Him (asya), the assemblage or expansion of His own Śakti (-s) or Power (s) (sva-śakti-pracayaḥ) (constitutes) the universe (viśvam) || 3/31 ||

𑆱𑇀𑆡𑆴𑆠𑆴𑆬𑆪𑆿 𑇆𑇓/𑇓𑇒𑇆

स्थितिलयौ ॥३/३२॥

Sthitilayau || 3/32 ||

(Its) maintenance and dissolution (also) (sthiti-layau) || 3/32 ||

𑆱𑇀𑆮𑆯𑆑𑇀𑆠𑆴𑆫𑆴𑆠𑆴 𑆠𑆱𑇀𑆪 𑆱𑆲𑆘𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆯𑇀𑆖 𑆠𑆱𑇀𑆪𑆳𑆂 𑆥𑇀𑆫𑆖𑆪𑆂 𑆯𑆑𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆳𑆟𑆴 𑆮𑆴𑆨𑆳𑆠𑆴
𑆮𑆴𑆯𑇀𑆮𑆱𑆸𑆰𑇀𑆛𑆴𑆯𑇀𑆖 𑆠𑆠𑇀𑆱𑇀𑆡𑆴𑆠𑆴𑆬𑆪𑆳𑆮𑆥𑆴 𑇅 𑆥𑇀𑆫𑆩𑆳𑆟𑆖𑆑𑇀𑆫𑆁 𑆖 𑆥𑇀𑆫𑆩𑆼𑆪𑆖𑆑𑇀𑆫𑆁 𑆖
𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆖𑆑𑇀𑆫𑆁 𑆠𑇀𑆫𑆪𑆁 𑆮𑆴𑆯𑇀𑆮𑆁 𑆩𑆲𑆳𑆪𑆾𑆓𑆴𑆤𑆼 𑇅 𑆃𑆱𑆿 𑆱𑆠𑆠𑆁 𑆮𑆴𑆯𑇀𑆮𑆲𑆼𑆠𑆶𑆂
𑆠𑆠𑇀𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆮𑆯𑆠𑆂  𑇆𑇓/𑇓𑇑-𑇓𑇒𑇆

स्वशक्तिरिति तस्य सहजाहंविमर्शश्च तस्याः प्रचयः शक्तिचक्राणि विभाति
विश्वसृष्टिश्च तत्स्थितिलयावपि । प्रमाणचक्रं च प्रमेयचक्रं च
प्रमातृचक्रं त्रयं विश्वं महायोगिने । असौ सततं विश्वहेतुः
तत्स्वातन्त्र्यवशतः  ॥३/३१-३२॥

Svaśaktiriti tasya sahajāhaṃvimarśaśca tasyāḥ pracayaḥ śakticakrāṇi vibhāti viśvasṛṣṭiśca tatsthitilayāvapi | Pramāṇacakraṃ ca prameyacakraṃ ca pramātṛcakraṃ trayaṃ viśvaṃ mahāyogine | Asau satataṃ viśvahetuḥ tatsvātantryavaśataḥ  || 3/31-32 ||

His own Power (sva-śaktiḥ) means (iti) His (tasya) Innate Self (awareness sahaja-aham-vimarśaḥ), and ca Her (tasyāḥ) Expansion (pracayaḥ) shines (vibhāti) as the manifestation of the universe (viśva-sṛṣṭiḥ) (for Him, in the form of) the Wheels of Śakti (śakti-cakrāṇi), and (ca) (this is true) even with its maintenance and dissolution (tat-sthiti-layau…api). (It consists of) ‘Pramāṇacakram’ or the ‘Wheel of perception’ (pramāṇa-cakram), ‘Prameyacakram’ or the ‘Wheel of perceived’ (prameya-cakram), and (ca…ca) ‘Pramātṛcakram’ or the ‘Wheel of the perceiver’ (pramātṛ-cakram), (and this) triad (trayam) is the universe (viśvam) for the Great Yogī (mahā-yogine). He (asau) is always (satatam) the Source of the universe (viśva-hetuḥ) due to His Power of Freedom (tat-svātantrya-vaśataḥ).  || 3/31-32 ||

𑆠𑆠𑇀𑆥𑇀𑆫𑆮𑆸𑆠𑇀𑆠𑆳𑆮𑆥𑇀𑆪𑆤𑆴𑆫𑆳𑆱𑆂 𑆱𑆁𑆮𑆼𑆠𑇀𑆠𑆸𑆨𑆳𑆮𑆳𑆠𑇀 𑇆𑇓/𑇓𑇓𑇆

तत्प्रवृत्तावप्यनिरासः संवेत्तृभावात् ॥३/३३॥

Tatpravṛttāvapyanirāsaḥ saṃvettṛbhāvāt || 3/33 ||

Due to the continuance of (His Self as being) the Subject (saṃvettṛ‑bhāvāt), (His Awareness) does not disappear (anirāsaḥ) even (api) during the appearance of it --i.e. of the universe-- (tat‑pravṛttau) || 3/33 ||

𑆪𑆠𑆾’ 𑆱𑆿 𑆱𑆩𑇀𑆮𑆼𑆠𑇀𑆠𑆳 𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪 𑆱𑆢𑆳 𑆠𑆠𑆾 𑆮𑆴𑆯𑇀𑆮𑆁 𑆤 𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆁 𑆠𑆼𑆤 𑆮𑆴𑆤𑆳 𑇅 𑆃𑆱𑆳
𑆮𑆤𑆤𑇀𑆠𑆫𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆠𑇀𑆩𑆑𑆾 𑆩𑆳𑆠𑇀𑆫𑆳𑆢𑆴𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆡𑆴𑆠𑆳𑆮𑆥𑆴 𑇅 𑆱 𑆄𑆮𑆼𑆯𑆳𑆠𑆵𑆠𑆂
𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆂  𑇆𑇓/𑇓𑇓𑇆

यतो’ सौ सम्वेत्ता विश्वस्य सदा ततो विश्वं न प्रकाशितं तेन विना । असा
वनन्तराहंविमर्शात्मको मात्रादिविश्वस्थितावपि । स आवेशातीतः
स्वात्मविश्रान्तः  ॥३/३३॥

Yato’ sau samvettā viśvasya sadā tato viśvaṃ na prakāśitaṃ tena vinā | Asā vanantarāhaṃvimarśātmako mātrādiviśvasthitāvapi | Sa āveśātītaḥ svātmaviśrāntaḥ  || 3/33 ||

Since (yataḥ) He (asau) is always (sadā) the Supreme Perceiver (samvettā) of the universe (viśvasya); therefore (tataḥ), the universe (viśvam) does not (na) appear (prakāśitam) without (vinā) Him (tena). He (asau) is characterized by constant Self-awareness (anantara-aham-vimarśa-ātmakaḥ) even (api) during the maintenance of the universe composed of subject, (cognition, and object) (mātṛ-ādi-viśva-sthitau). He (saḥ) is Resting in His own Self (svātmā-viśrāntaḥ) without penetration (into It) (āveśa-atītaḥ).  || 3/33 ||

𑆱𑆶𑆒𑆢𑆶𑆂𑆒𑆪𑆾𑆫𑇀𑆧𑆲𑆴𑆫𑇀𑆩𑆤𑆤𑆩𑇀 𑇆𑇓/𑇓𑇔𑇆

सुखदुःखयोर्बहिर्मननम् ॥३/३४॥

Sukhaduḥkhayorbahirmananam || 3/34 ||

(He) understands (mananam) pleasure and pain (sukha-duḥkhayoḥ) as (something) external (for Him) (bahis) || 3/34 ||

𑆠𑆱𑇀𑆪𑆳𑆥𑆴 𑆱𑆶𑆒𑆢𑆶𑆂𑆒𑆿 𑆩𑆳𑆤𑆱𑆳𑆮𑆼𑆮 𑆩𑆤𑆾𑆓𑆠𑆿 𑆧𑆲𑆴𑆂𑆱𑇀𑆡𑆴𑆠𑆿 𑇅 𑆧𑆲𑆴𑆫𑆴𑆲 𑆤 𑆠𑆱𑇀𑆪
𑆱𑇀𑆮𑆨𑆳𑆮𑆱𑇀𑆠𑆶 𑆠𑆠𑇀𑆥𑇀𑆫𑆥𑆚𑇀𑆖𑆫𑆷𑆥𑆁 𑆠𑆡𑆳𑆱𑆿 𑆠𑆪𑆾𑆂 𑆥𑇀𑆫𑆩𑆳𑆠𑆳𑆥𑇀𑆪𑆱𑇀𑆥𑆸𑆰𑇀𑆛𑆂 𑆱𑆢𑆳 𑆠𑆱𑇀𑆪
𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆱𑆩𑆠𑆳𑆪𑆳𑆂  𑇆𑇓/𑇓𑇔𑇆

तस्यापि सुखदुःखौ मानसावेव मनोगतौ बहिःस्थितौ । बहिरिह न तस्य
स्वभावस्तु तत्प्रपञ्चरूपं तथासौ तयोः प्रमाताप्यस्पृष्टः सदा तस्य
स्वात्मसमतायाः  ॥३/३४॥

Tasyāpi sukhaduḥkhau mānasāveva manogatau bahiḥsthitau | Bahiriha na tasya svabhāvastu tatprapañcarūpaṃ tathāsau tayoḥ pramātāpyaspṛṣṭaḥ sadā tasya svātmasamatāyāḥ  || 3/34 ||

But (api) for Him (tasya), pleasure and pain (sukha-duḥkhau) are only (eva) mental (mānasau) (or) they take place in (His) mind (manas-gatau) externally (bahiḥ-sthitau). ‘External’ (bahiḥ) here (means that they are) (iha) not (na) His (tasya) Essential Nature (svabhāvaḥ), but (tu) Its expanded form (tat-prapañca-rūpam); hence (tathā), though (api) He (asau) experiences (pramātā) both (tayoḥ), (He) is always (sadā) Untouched (aspṛṣṭaḥ) (by them) due to His (tasya) Identification with His Real Self (and not with created things like mental or physical bodies) (sva-ātmā-samatāyāḥ).  || 3/34 ||

𑆠𑆢𑇀𑆮𑆴𑆩𑆶𑆑𑇀𑆠𑆱𑇀𑆠𑆶 𑆑𑆼𑆮𑆬𑆵 𑇆𑇓/𑇓𑇕𑇆

तद्विमुक्तस्तु केवली ॥३/३५॥

Tadvimuktastu kevalī || 3/35 ||

(He) is truly (tu) freed from them --i.e. from pleasure and pain-- (tat-vimuktaḥ); (hence, He is) a ‘Kevalin’ or ‘ (someone who exists) Alone’ (kevalī) || 3/35 ||

𑆪𑆠𑆱𑇀𑆠𑆱𑇀𑆪 𑆱𑆁𑆮𑆴𑆢𑆴 𑆱𑆫𑇀𑆮𑆁 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆁 𑆖 𑆥𑇀𑆫𑆡𑆤𑆁 𑆖 𑆥𑇀𑆫𑆩𑆳𑆠𑆳𑆥𑆴 𑆠𑆠𑇀𑆑𑆸𑆠𑆩𑇀 𑇅 𑆠𑆱𑇀𑆪
𑆥𑆫𑆳𑆲𑆁𑆠𑆳𑆮𑆯𑆠𑆾’ 𑆱𑆿 𑆑𑆼𑆮𑆬𑆵 𑆱𑇀𑆮𑆳𑆨𑆴𑆤𑇀𑆤𑆯𑆑𑇀𑆠𑇀𑆪𑆳 𑆱𑆲 𑆨𑆮𑆠𑆴  𑇆𑇓/𑇓𑇕𑇆

यतस्तस्य संविदि सर्वं ग्राह्यं च प्रथनं च प्रमातापि तत्कृतम् । तस्य
पराहंतावशतो’ सौ केवली स्वाभिन्नशक्त्या सह भवति  ॥३/३५॥

Yatastasya saṃvidi sarvaṃ grāhyaṃ ca prathanaṃ ca pramātāpi tatkṛtam | Tasya parāhaṃtāvaśato’ sau kevalī svābhinnaśaktyā saha bhavati  || 3/35 ||

Since (yataḥ), in His (tasya) Consciousness (saṃvidi), all (sarvam) the perceivables (grāhyam), perception (prathanam) and (ca…ca) even (api) the perceiver (pramātā) is created by Him (tat-kṛtam); (hence), due to the Authority of His Supreme I-sense (tasya…parāhaṃtā-vaśataḥ), He (asau) Exists (bhavati) Alone (kevalī) with (saha) His own Power (Who is) not different from Him (sva-abhinna-śaktyā).  || 3/35 ||

𑆩𑆾𑆲𑆥𑇀𑆫𑆠𑆴𑆱𑆁𑆲𑆠𑆱𑇀𑆠𑆶 𑆑𑆫𑇀𑆩𑆳𑆠𑇀𑆩𑆳 𑇆𑇓/𑇓𑇖𑇆

मोहप्रतिसंहतस्तु कर्मात्मा ॥३/३६॥

Mohapratisaṃhatastu karmātmā || 3/36 ||

Though (tu) (he who) is characterized by ‘actions’ (karma-ātmā) is an embodiment of illusion (moha-prati-saṃhataḥ) || 3/36 ||

𑆩𑆲𑆳𑆪𑆾𑆓𑆴𑆤𑆼 𑆤𑆴𑆫𑆵𑆲𑆳𑆠𑇀𑆩𑆤𑆼 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆪 𑆑𑆫𑇀𑆩 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆮𑆴𑆩𑆫𑇀𑆯 𑆍𑆮 𑆖 𑆤 𑆑𑆳𑆫𑇀𑆪𑆱𑇀𑆠𑆱𑇀𑆩𑆽
𑆱𑇀𑆮𑆱𑆠𑇀𑆠𑆳𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑇀𑆪𑆳 𑆉𑆠𑆼 𑇅 𑆱𑆫𑇀𑆮𑆑𑆫𑇀𑆩 𑆠𑆱𑇀𑆪 𑆱𑇀𑆡𑆷𑆬𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆯𑆫𑆵𑆫𑆓𑆠𑆁
𑆪𑆤𑇀𑆠𑇀𑆫𑆮𑆠𑇀𑆱𑇀𑆮𑆠𑆂 𑇅 𑆠𑆡𑆳𑆥𑆴 𑆩𑆾𑆲𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆳𑆪 𑆑𑆫𑇀𑆩 𑆱𑇀𑆡𑆷𑆬𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆯𑆫𑆵𑆫𑆖𑆾𑆢𑆴𑆠𑆁 𑆠𑆶 𑆱
𑆑𑆫𑇀𑆩𑆳𑆠𑇀𑆩𑆳 𑆱𑇀𑆡𑆷𑆬𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆯𑆫𑆵𑆫𑆳𑆨𑇀𑆪𑆳𑆁 𑆑𑆫𑇀𑆩𑆳𑆟𑆴 𑆑𑆫𑇀𑆠𑆶𑆩𑆴𑆖𑇀𑆗𑆠𑆴 𑆪𑆽𑆂 𑆱 𑆤𑆴𑆧𑆢𑇀𑆣𑆂𑇅
𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆯𑇀𑆫𑆵𑆩𑆖𑇀𑆗𑆶𑆩𑇀𑆩𑆳𑆱𑆁𑆑𑆼𑆠𑆥𑇀𑆫𑆑𑆳𑆯𑆼

𑆖𑆼𑆰𑇀𑆛𑆳𑆑𑆳𑆪𑆥𑆫𑆴𑆱𑇀𑆥𑆤𑇀𑆢𑆂 𑆱𑆁𑆮𑆴𑆢𑆶𑆬𑇀𑆬𑆳𑆱𑆖𑆾𑆢𑆴𑆠𑆂  𑇅
𑆠𑆼𑆤 𑆥𑇀𑆫𑆾𑆘𑇀𑆙𑆴𑆠𑆫𑆷𑆥𑆼𑆪𑆁 𑆤𑆴𑆯𑇀𑆖𑆼𑆰𑇀𑆛𑆳𑆓𑆠𑆴𑆫𑆶𑆖𑇀𑆪𑆠𑆼𑇆

𑆪𑆳 𑆱𑆳 𑆤𑆴𑆫𑆵𑆲𑆮𑆳𑆖𑇀𑆪𑆼𑆲 𑆑𑆬𑇀𑆥𑆤𑆳𑆓𑇀𑆫𑆳𑆱𑆠𑆂 𑆱𑇀𑆁𑆉𑆠𑆳  𑇅
𑆱𑆠𑆴 𑆑𑇀𑆯𑆾𑆨𑆼’𑆥𑆴 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆨𑇀𑆫𑆳𑆘𑆩𑆳𑆤𑆳𑆱𑇀𑆡𑆴𑆠𑆳 𑆱𑆢𑆼𑆠𑆴𑇆

 𑇆𑇓/𑇓𑇖𑇆

महायोगिने निरीहात्मने निर्विकल्पाय कर्म स्वात्मविमर्श एव च न कार्यस्तस्मै
स्वसत्ताविश्रान्त्या ऋते । सर्वकर्म तस्य स्थूलसूक्ष्मशरीरगतं
यन्त्रवत्स्वतः । तथापि मोहविश्रान्ताय कर्म स्थूलसूक्ष्मशरीरचोदितं तु स
कर्मात्मा स्थूलसूक्ष्मशरीराभ्यां कर्माणि कर्तुमिच्छति यैः स निबद्धः।
यथोक्तं श्रीमच्छुम्मासंकेतप्रकाशे

चेष्टाकायपरिस्पन्दः संविदुल्लासचोदितः  ।
तेन प्रोज्झितरूपेयं निश्चेष्टागतिरुच्यते॥

या सा निरीहवाच्येह कल्पनाग्रासतः स्ंऋता  ।
सति क्शोभे’पि सर्वत्र भ्राजमानास्थिता सदेति॥

 ॥३/३६॥

Mahāyogine nirīhātmane nirvikalpāya karma svātmavimarśa eva ca na kāryastasmai svasattāviśrāntyā ṛte | Sarvakarma tasya sthūlasūkṣmaśarīragataṃ yantravatsvataḥ | Tathāpi mohaviśrāntāya karma sthūlasūkṣmaśarīracoditaṃ tu sa karmātmā sthūlasūkṣmaśarīrābhyāṃ karmāṇi kartumicchati yaiḥ sa nibaddhaḥ | Yathoktaṃ śrīmacchummāsaṃketaprakāśe

Ceṣṭākāyaparispandaḥ saṃvidullāsacoditaḥ  |
Tena projjhitarūpeyaṃ niśceṣṭāgatirucyate ||

Yā sā nirīhavācyeha kalpanāgrāsataḥ sṃṛtā  |
Sati kśobhe’pi sarvatra bhrājamānāsthitā sadeti ||

 || 3/36 ||

For the Great Yogī (mahā-yogine), (Who is) characterized by ’Inactivity’ (nirīha-ātmane) (due to His) thoughtless nature (nirvikalpāya), ’activity’ (karma) is only (eva) Awareness of His own Self (sva-ātmā-vimarśaḥ), and (ca) there is nothing else (na) to be done (kāryaḥ) for Him (tasmai) apart (ṛte) from Resting in His own Self (sva-sattā-viśrāntyāḥ). (In His Consciousness,) all the actions (sarva-karma) take place in his mind and body (tasya…sthūla-sūkṣma-śarīra-gatam) naturally (svataḥ) like a machine (yantra-vat). Though (tathā...āpi) for someone who is resting in illusion (moha-viśrāntāya), ’karma’ or ’activity’ (karma) is impelled by gross and subtle bodies (sthūla-sūkṣma-śarīra-coditam), so (tu) he (saḥ) is characterized by ’activity’ (karma-ātmā), (and consequently, he) wants (icchati) to do (actions) (kartum) with gross and subtle bodies (sthūla-sūkṣma-śarīrābhyām) which (actions) (yaiḥ) bind (nibaddhaḥ) him (saḥ). As it has been said (yathā-uktam) in Most Venerable Chummāsaṃketaprakāśaḥ (śrīmat-chummā-saṃketa-prakāśe):

„The movement of the body and limbs --i.e. bodily activity-- (ceṣṭā-kāya-pari-spandaḥ) is impelled by the Manifestation of Consciousness (saṃvit-ullāsa-coditaḥ). This nature (which is) beyond (projjhita-rūpā…iyam) that (tena) is called (ucyate) the Path of the Motionless --i.e. the Source of Manifestation-- (niś-ceṣṭā-gatiḥ).

It (sā) is to be expressed by ‘Nirīha’ or ‘Inactivity’ (nirīha-vācyā), which (yā) is to be recognized (sṃṛtā) here --i.e. in this Doctrine-- (iha) by the ‘swallowing of imaginations’ --i.e. not-thinking-- (kalpanā-grāsataḥ). (This) is shining (bhrājamānā) everywhere (sarvatra) always (sadā), (and) remains (intact) (sthitā) even (api) during the disturbances (kśobhe) of the world (sati...iti). ||”

 || 3/36 ||

𑆨𑆼𑆢𑆠𑆴𑆫𑆱𑇀𑆑𑆳𑆫𑆼 𑆱𑆫𑇀𑆓𑆳𑆤𑇀𑆠𑆫𑆑𑆫𑇀𑆩𑆠𑇀𑆮𑆩𑇀 𑇆𑇓/𑇓𑇗𑇆

भेदतिरस्कारे सर्गान्तरकर्मत्वम् ॥३/३७॥

Bhedatiraskāre sargāntarakarmatvam || 3/37 ||

When duality is suppressed (bheda-tiras-kāre), (He) becomes the agent of another (non-dual) creation (sarga-antara-karma-tvam) || 3/37 ||

𑆪𑆢𑆳 𑆨𑆼𑆢𑆾 𑆤𑆳𑆱𑇀𑆠𑆴 𑆠𑆱𑇀𑆩𑆽 𑆮𑇀𑆪𑆳𑆥𑆑𑆮𑆴𑆩𑆫𑇀𑆯𑆥𑇀𑆫𑆠𑆴𑆧𑆾𑆣𑆠𑆾’ 𑆱𑆿 𑆠𑆼𑆤 𑆱𑆁𑆮𑆴𑆢𑆴
𑆖𑆴𑆢𑆳𑆱𑆴𑆑𑇀𑆠𑆮𑆴𑆯𑇀𑆮𑆁 𑆑𑆫𑆾𑆠𑆴 𑇆𑇓/𑇓𑇗𑇆

यदा भेदो नास्ति तस्मै व्यापकविमर्शप्रतिबोधतो’ सौ तेन संविदि
चिदासिक्तविश्वं करोति ॥३/३७॥

Yadā bhedo nāsti tasmai vyāpakavimarśapratibodhato’ sau tena saṃvidi cidāsiktaviśvaṃ karoti || 3/37 ||

When (yadā) there is (asti) no (na) duality (bhedaḥ) for Him (tasmai) because of the Awakening of His All-pervading Awareness (vyāpaka-vimarśa-prati-bodhataḥ), by that (tena), in His Consciousness (saṃvidi), He (asau) creates (karoti) a universe (that is) Soaked with Consciousness (cit-āsikta-viśvam).  || 3/37 ||

𑆑𑆫𑆟𑆯𑆑𑇀𑆠𑆴𑆂 𑆱𑇀𑆮𑆠𑆾𑇁𑆤𑆶𑆨𑆮𑆳𑆠𑇀 𑇆𑇓/𑇓𑇘𑇆

करणशक्तिः स्वतोऽनुभवात् ॥३/३८॥

Karaṇaśaktiḥ svato'nubhavāt || 3/38 ||

(Such) Power of the senses (karaṇa-śaktiḥ) is proved by Herself (svataḥ) in (the yogin’s) experience --i.e. perception-- (anubhavāt) || 3/38 ||

𑆍𑆠𑆠𑇀𑆑𑆫𑆟𑆱𑇀𑆪 𑆯𑆑𑇀𑆠𑆴𑆫𑇀𑆨𑆮𑆠𑆴 𑆱𑇀𑆮𑆠𑆾’ 𑆤𑆶𑆨𑆮𑆳𑆢𑇀𑆪𑆡𑆳 𑆬𑆿𑆑𑆴𑆑𑆂 𑆱𑇀𑆮𑆯𑆑𑇀𑆠𑆴𑆁
𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆫𑆷𑆥𑆱𑇀𑆮𑆥𑇀𑆤 𑆇𑆥𑆪𑆾𑆘𑆪𑆠𑆴 𑆠𑆡𑆽𑆮 𑆩𑆲𑆳𑆪𑆾𑆓𑆵 𑆑𑆫𑆟𑆳𑆠𑇀𑆩𑆳𑆘𑆳𑆓𑇀𑆫𑆠𑆴 𑆑𑆫𑆟𑆽𑆂 𑇅
𑆠𑆠𑇀𑆫𑆽𑆮 𑆱𑇀𑆮𑆼𑆖𑇀𑆗𑆳𑆯𑆑𑇀𑆠𑆴𑆱𑆁𑆪𑆾𑆓𑆳𑆢𑆱𑆳𑆮𑆴𑆰𑇀𑆛𑆑𑆳𑆫𑆑𑆂 𑇅 𑆠𑆱𑇀𑆩𑆳 𑆍𑆮𑆁 𑆘𑆳𑆓𑆫𑆳𑆮𑆱𑇀𑆡𑆳𑆥𑆴
𑆱𑇀𑆮𑆥𑇀𑆤𑆮𑆠𑇀 𑇅 𑆍𑆠𑆠𑇀 𑆱𑇀𑆮-𑆑𑆫𑆟-𑆆𑆯𑇀𑆮𑆫𑆵-𑆩𑆲𑆴𑆩𑆳  𑇆𑇓/𑇓𑇘𑇆

एतत्करणस्य शक्तिर्भवति स्वतो’ नुभवाद्यथा लौकिकः स्वशक्तिं
सूक्ष्मरूपस्वप्न उपयोजयति तथैव महायोगी करणात्माजाग्रति करणैः ।
तत्रैव स्वेच्छाशक्तिसंयोगादसाविष्टकारकः । तस्मा एवं जागरावस्थापि
स्वप्नवत् । एतत् स्व-करण-ईश्वरी-महिमा  ॥३/३८॥

Etatkaraṇasya śaktirbhavati svato’ nubhavādyathā laukikaḥ svaśaktiṃ sūkṣmarūpasvapna upayojayati tathaiva mahāyogī karaṇātmājāgrati karaṇaiḥ | Tatraiva svecchāśaktisaṃyogādasāviṣṭakārakaḥ | Tasmā evaṃ jāgarāvasthāpi svapnavat | Etat sva-karaṇa-īśvarī-mahimā  || 3/38 ||

The Power (śaktiḥ) of this (aforesaid) creation (etat-karaṇasya) exists (bhavati) naturally (svataḥ) in His own sensory Experience (anubhavāt). Just as (yathā) a worldly being (laukikaḥ) uses (upayojayati) his own power (sva-śaktim) (to create his dream --i.e. thoughts--) in ‘svapna’ or ‘dreaming condition’ --i.e. mentally-- (sūkṣma-rūpa-svapne), in the same way (tathā…eva), the Great Yogī (mahā-yogī) (does the same) through his senses (karaṇaiḥ) in jāgrat or waking condition characterized by the senses (karaṇā-ātmā-jāgrati). There (tatra…eva), because He is United with His Icchāśakti or Creative Power (sva-icchā-śakti-saṃyogāt), He (asau) creates what He wants (iṣṭa-kārakaḥ); and this way (evam), even (api) the ‘waking condition’ (jāgara-avasthā) is like a dream (svapna-vat) for Him (tasmai). This (etat) is the Greatness of His Karaṇeśvarī-s or the Powers of His Senses Resting on Awareness of His own Self (sva-aham-vimarśa-sthitā-karaṇa-iśvarī-mahimā). ||||

𑆠𑇀𑆫𑆴𑆥𑆢𑆳𑆢𑇀𑆪𑆤𑆶𑆥𑇀𑆫𑆳𑆟𑆤𑆩𑇀 𑇆𑇓/𑇓𑇙𑇆

त्रिपदाद्यनुप्राणनम् ॥३/३९॥

Tripadādyanuprāṇanam || 3/39 ||

(Then, there is) vivification of the three phases (of every perception) with the main one --i.e. with Awareness of one’s Self that is called the Fourth or Turya-- (tri-pada-ādi-anu-prāṇanam) || 3/39 ||

𑆥𑇀𑆫𑆡𑆤𑆱𑆸𑆰𑇀𑆛𑆴𑆱𑇀𑆡𑆴𑆠𑆴𑆱𑆁𑆲𑆳𑆫𑆼𑆰𑆶 𑆖𑆠𑆶𑆫𑇀𑆡𑆼𑆤𑆳𑆟𑆶𑆥𑇀𑆫𑆳𑆟𑆤𑆩𑆴𑆠𑆴 𑆥𑇀𑆫𑆩𑆳𑆠𑇀𑆫𑆳𑆢𑆴𑆠𑇀𑆫𑆪𑆁
𑆫𑆷𑆥𑆳𑆠𑆵𑆠𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆠𑇀𑆩𑆑𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆫𑆷𑆥𑆠𑆶𑆫𑇀𑆪𑆱𑆁𑆪𑆶𑆑𑇀𑆠𑆁 𑆠𑆢𑆳
𑆠𑆠𑇀𑆠𑆶𑆫𑇀𑆪𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆩𑇀  𑇆𑇓/𑇓𑇙𑇆

प्रथनसृष्टिस्थितिसंहारेषु चतुर्थेनाणुप्राणनमिति प्रमात्रादित्रयं
रूपातीताहंविमर्शात्मकस्वात्मरूपतुर्यसंयुक्तं तदा
तत्तुर्यसंस्थितम्  ॥३/३९॥

Prathanasṛṣṭisthitisaṃhāreṣu caturthenāṇuprāṇanamiti pramātrāditrayaṃ rūpātītāhaṃvimarśātmakasvātmarūpaturyasaṃyuktaṃ tadā tatturyasaṃsthitam  || 3/39 ||

‘Aṇuprāṇana’ or ‘Vivification’ (aṇuprāṇanam) with the Fourth One (caturthena) in the three phases of perception like sṛṣṭi, sthiti and saṃhāra or manifestation, maintenance and dissolution (prathana-sṛṣṭi-sthiti-saṃhāreṣu) is (iti) (when) the triad composed of subject, object and cognition (pramātṛ-ādi-trayam) is united with Turya, (Which) appears as one’s own Self characterized by Self-awareness beyond forms (rūpa-atīta-aham-vimarśa-ātmaka-sva-ātmā-rūpa-turya-saṃyuktam). Then (tadā), that (triad) (tat) Rests in Turya (turya-saṃsthitam).  || 3/39 ||

𑆖𑆴𑆠𑇀𑆠𑆱𑇀𑆡𑆴𑆠𑆴𑆮𑆖𑇀𑆗𑆫𑆵𑆫𑆑𑆫𑆟𑆧𑆳𑆲𑇀𑆪𑆼𑆰𑆶 𑇆𑇓/𑇔𑇐𑇆

चित्तस्थितिवच्छरीरकरणबाह्येषु ॥३/४०॥

Cittasthitivaccharīrakaraṇabāhyeṣu || 3/40 ||

(Then,) the same immobility of mind (citta-sthiti-vat) (appears) in the body, in the senses (and) in external plane (of Reality) (śarīra‑karaṇa‑bāhyeṣu) || 3/40 ||

𑆃𑆤𑆤𑇀𑆠𑆫𑆱𑆁𑆮𑆴𑆢𑇀𑆮𑆯𑆳𑆢𑆼𑆮𑆁 𑆱 𑆱𑇀𑆡𑆴𑆫𑆮𑆴𑆩𑆫𑇀𑆯𑆾 𑆪𑆯𑇀𑆖𑆴𑆠𑇀𑆠𑆱𑇀𑆡𑆴𑆠 𑆇𑆢𑆴𑆠𑆂 𑆱𑇀𑆡𑆷𑆬𑆯𑆫𑆵𑆫𑆼
𑆑𑆫𑆟𑆼𑆰𑆶 𑆖 𑆧𑆳𑆲𑇀𑆪𑆼𑆰𑇀𑆮𑇀𑆪𑆥𑆴 𑆮𑇀𑆪𑆳𑆥𑆑𑆥𑆫𑆮𑆴𑆩𑆫𑇀𑆯𑆠 𑆍𑆮 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆯𑇀𑆫𑆵𑆩𑆳𑆬𑆴𑆤𑆵𑆮𑆴𑆘𑆪𑆼

𑆨𑆳𑆮𑆪𑆼𑆠𑇀𑆥𑆫𑆩𑆳𑆁 𑆯𑆑𑇀𑆠𑆴𑆁 𑆱𑆫𑇀𑆮𑆠𑇀𑆫𑆽𑆮 𑆮𑆴𑆖𑆑𑇀𑆰𑆟𑆂
𑆤𑆴𑆯𑇀𑆖𑆬𑆁 𑆠𑆶 𑆩𑆤𑆂 𑆑𑆸𑆠𑇀𑆮𑆳 𑆪𑆳𑆮𑆠𑇀𑆠𑆤𑇀𑆩𑆪𑆠𑆳𑆁 𑆓𑆠 𑆅𑆠𑆴

 𑇆𑇓/𑇔𑇐𑇆

अनन्तरसंविद्वशादेवं स स्थिरविमर्शो यश्चित्तस्थित उदितः स्थूलशरीरे
करणेषु च बाह्येष्व्यपि व्यापकपरविमर्शत एव । यथोक्तं श्रीमालिनीविजये

भावयेत्परमां शक्तिं सर्वत्रैव विचक्षणः
निश्चलं तु मनः कृत्वा यावत्तन्मयतां गत इति

 ॥३/४०॥

Anantarasaṃvidvaśādevaṃ sa sthiravimarśo yaścittasthita uditaḥ sthūlaśarīre karaṇeṣu ca bāhyeṣvyapi vyāpakaparavimarśata eva | Yathoktaṃ śrīmālinīvijaye

Bhāvayetparamāṃ śaktiṃ sarvatraiva vicakṣaṇaḥ
Niścalaṃ tu manaḥ kṛtvā yāvattanmayatāṃ gata iti

 || 3/40 ||

Due to the Authority of (His) Continuous Consciousness (anantara-saṃvid-vaśāt) (gained) this way (evam), that (saḥ) Motionless Awareness (sthira-vimarśaḥ), which (yaḥ) is resting in his mind (citta-sthitaḥ), rises (uditaḥ) in the gross body (sthūla-śarīre), in the senses (karaṇeṣu) and (ca) even (api) in the external world (bāhyeṣu) merely (eva) by means of (His) All-pervading Supreme Awareness (vyāpaka-para-vimarśataḥ). As it is said (yathā-uktam) in Venerable Mālinīvijayatantra (śrī-mālinī-vijaye):

“After making one’s mind (manaḥ…kṛtvā) motionless (niścalam…tu), one should contemplate (bhāvayet) on the Supreme (paramām) Śakti --i.e. Self-awareness-- (śaktim), until (yāvat) It attains (gataḥ) the Condition of being seen (vicakṣaṇaḥ…tat-maya-tām) everywhere --i.e. until only the Supreme Śakti shines everywhere for the yogin-- (sarvatra…eva). ||”

 || 3/40 ||

𑆃𑆨𑆴𑆬𑆳𑆰𑆳𑆢𑇀𑆧𑆲𑆴𑆫𑇀𑆓𑆠𑆴𑆂 𑆱𑆁𑆮𑆳𑆲𑇀𑆪𑆱𑇀𑆪 𑇆𑇓/𑇔𑇑𑇆

अभिलाषाद्बहिर्गतिः संवाह्यस्य ॥३/४१॥

Abhilāṣādbahirgatiḥ saṃvāhyasya || 3/41 ||

Because of the desire (for something objective) (abhilāṣāt), extroversion (takes place) (bahiḥ-gatiḥ) for (someone who is) to be carried (away) --i.e. for the limited one-- (saṃvāhyasya) || 3/41 ||

𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆓𑇀𑆫𑆳𑆲𑆑𑆨𑆼𑆢𑆫𑆷𑆥𑆥𑆫𑆴𑆩𑆴𑆠𑆥𑇀𑆫𑆡𑆳 𑆥𑇀𑆫𑆱𑆷𑆪𑆠𑆼 𑆥𑆫𑆴𑆩𑆴𑆠𑆪𑆾𑆓𑆴𑆤𑆯𑇀𑆖
𑆬𑆿𑆑𑆴𑆑𑆱𑇀𑆪𑆳𑆨𑆴𑆬𑆳𑆰𑆳𑆢𑇀𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆮𑆴𑆖𑆳𑆫𑆤𑆼 𑇅 𑆥𑆫𑆴𑆩𑆴𑆠𑆾 𑆮𑆳 𑆱𑆁𑆮𑆳𑆲𑇀𑆪𑆾 𑆪𑆂 𑆑𑆱𑇀𑆩𑆴𑆤𑆨𑆼𑆢𑆾
𑆮𑆴𑆪𑆾𑆘𑆴𑆠𑆱𑇀𑆠𑆡𑆳 𑆱 𑆨𑆳𑆪𑆳𑆨𑆴𑆬𑆳𑆰𑆵  𑇆𑇓/𑇔𑇑𑇆

ग्राह्यग्राहकभेदरूपपरिमितप्रथा प्रसूयते परिमितयोगिनश्च
लौकिकस्याभिलाषाद्ग्राह्यविचारने । परिमितो वा संवाह्यो यः कस्मिनभेदो
वियोजितस्तथा स भायाभिलाषी  ॥३/४१॥

Grāhyagrāhakabhedarūpaparimitaprathā prasūyate parimitayoginaśca laukikasyābhilāṣādgrāhyavicārane | Parimito vā saṃvāhyo yaḥ kasminabhedo viyojitastathā sa bhāyābhilāṣī  || 3/41 ||

In the case of worldy beings (laukikasya), but also (ca) in the case of limited yogin-s (parimita-yoginaḥ), limited perception which forms the duality of subject and object (grāhya-grāhaka-bheda-rūpa-parimita-prathā) rises (prasūyate) because of (their) desire (abhilāṣāt) for investigation of objects (grāhya-vicārane). A ‘limited’ (parimitaḥ) or (vā) ‘carried away’ (person) (saṃvāhyaḥ) is someone (yaḥ) in whom (kasmin) non-duality (of subject and object) (abhedaḥ) is ruined --i.e. disunited-- (viyojitaḥ), hence (tathā), he (saḥ) is desirous of extroversion (bhāya-abhilāṣī).  || 3/41 ||

𑆠𑆢𑆳𑆫𑆷𑆞𑆥𑇀𑆫𑆩𑆴𑆠𑆼𑆱𑇀𑆠𑆠𑇀𑆑𑇀𑆰𑆪𑆳𑆘𑇀𑆘𑆵𑆮𑆱𑆕𑇀𑆑𑇀𑆰𑆪𑆂 𑇆𑇓/𑇔𑇒𑇆

तदारूढप्रमितेस्तत्क्षयाज्जीवसङ्क्षयः ॥३/४२॥

Tadārūḍhapramitestatkṣayājjīvasaṅkṣayaḥ || 3/42 ||

Being established in transcending that (desire, then) (tat‑ārūḍha‑pramiteḥ) due to the destruction of that (desire,) (tat‑kṣayāt) complete dissolution of individuality (takes place) (jīva‑saṅkṣayaḥ) || 3/42 ||

𑆠𑆡𑆳 𑆪𑆢𑆳 𑆱𑆾’ 𑆨𑆴𑆬𑆳𑆰𑆂 𑆱𑆁𑆪𑆑𑇀𑆑𑇀𑆰𑆪𑆴𑆠𑆱𑇀𑆠𑆢𑆳 𑆱𑆁𑆯𑆪𑆫𑆷𑆥𑆘𑆵𑆮𑆱𑆁𑆑𑇀𑆰𑆪𑆂 𑇅
𑆠𑆢𑆳𑆫𑆷𑆞𑆩𑆤𑆶𑆓𑇀𑆫𑆲𑆓𑆠𑆩𑆼𑆮 𑆍𑆠𑆢𑇀𑆪𑆠𑆾 𑆤 𑆬𑆨𑇀𑆪𑆁 𑆠𑇀𑆮𑆳𑆢𑆼𑆪𑆩𑇀 𑇅 𑆠𑆠𑇀𑆫 𑆩𑆲𑆳𑆪𑆾𑆓𑆵 𑆱𑇀𑆮𑆠𑆾’
𑆤𑇀𑆠𑆫𑇀𑆩𑆶𑆒𑆵 𑆤 𑆥𑇀𑆫𑆡𑆳𑆠𑇀𑆪𑆳𑆓𑆵 𑆮𑇀𑆪𑆳𑆥𑆑𑆱𑇀𑆠𑆶 𑆖𑆴𑆠𑇀𑆠𑆥𑇀𑆫𑆬𑆪𑆼  𑇆𑇓/𑇔𑇒𑇆

तथा यदा सो’ भिलाषः संयक्क्षयितस्तदा संशयरूपजीवसंक्षयः ।
तदारूढमनुग्रहगतमेव एतद्यतो न लभ्यं त्वादेयम् । तत्र महायोगी स्वतो’
न्तर्मुखी न प्रथात्यागी व्यापकस्तु चित्तप्रलये  ॥३/४२॥

Tathā yadā so’ bhilāṣaḥ saṃyakkṣayitastadā saṃśayarūpajīvasaṃkṣayaḥ | Tadārūḍhamanugrahagatameva etadyato na labhyaṃ tvādeyam | Tatra mahāyogī svato’ ntarmukhī na prathātyāgī vyāpakastu cittapralaye  || 3/42 ||

Hence (tathā), when (yadā) that (saḥ) desire (abhilāṣaḥ) is completely destroyed (saṃyak-kṣayitaḥ), then (tadā) individuality or jīva-nature (that is) full of doubts is (also) withdrawn (saṃśaya-rūpa-jīva-saṃkṣayaḥ). Transcending that (desire) (tat-ārūḍham) takes place only (eva) in the Grace (of the Lord) (anugraha-gatam), because (yataḥ) it is (etat) not (na) to be attained (labhyam), but (tu) to be received (from one’s own Self) (ādeyam). There (tatra), in (such) dissolution of citta or individual mind (citta-pralaye), the Great Yogī (mahā-yogī) naturally (remains) (svataḥ) introverted (antar-mukhī) without (na) rejecting perception (prathā-tyāgī), and this way (tu), (he becomes) All-pervading (vyapakaḥ).  || 3/42 ||

𑆨𑆷𑆠𑆑𑆚𑇀𑆖𑆶𑆑𑆵 𑆠𑆢𑆳 𑆮𑆴𑆩𑆶𑆑𑇀𑆠𑆾 𑆨𑆷𑆪𑆂 𑆥𑆠𑆴𑆱𑆩𑆂 𑆥𑆫𑆂 𑇆𑇓/𑇔𑇓𑇆

भूतकञ्चुकी तदा विमुक्तो भूयः पतिसमः परः ॥३/४३॥

Bhūtakañcukī tadā vimukto bhūyaḥ patisamaḥ paraḥ || 3/43 ||

Then (tadā), (despite He is) covered with the elements
--i.e. He is embodied-- (bhūta-kañcukī), (He) is Liberated (vimuktaḥ) (because of the disappearance of such desire, and He) is still more (bhūyas) like the Lord (patisamaḥ), (as He) is Supreme (and) Perfect (paraḥ). || 3/43 ||

𑆆𑆢𑆸𑆯𑆾 𑆩𑆲𑆳𑆪𑆾𑆓𑆵 𑆨𑆷𑆠𑆑𑆚𑇀𑆖𑆶𑆑𑇀𑆪𑆥𑇀𑆪𑆱𑆿 𑆮𑆴𑆩𑆶𑆑𑇀𑆠𑆾 𑆧𑆤𑇀𑆢𑆩𑆾𑆑𑇀𑆰𑆳𑆨𑇀𑆪𑆳𑆁 𑆠𑆡𑆳𑆱𑆿 𑆥𑆫𑆂
𑆥𑆠𑆴𑆱𑆩𑆂 𑆱𑇀𑆮𑆱𑆁𑆮𑆴𑆠𑇀𑆯𑆴𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆮𑆴𑆨𑆳𑆠𑆴 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆑𑆚𑇀𑆖𑆶𑆑𑆼𑆰𑇀𑆮𑆥𑆴 𑆪𑆳𑆤𑆱𑆿
𑆱𑇀𑆮𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆫𑆷𑆥𑆱𑆩𑇀𑆮𑆴𑆠𑇀𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆳𑆤𑆴 𑆧𑆾𑆣𑆠𑆴 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆯𑇀𑆫𑆵𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆨𑆽𑆫𑆮𑆼

𑆤 𑆩𑆼 𑆧𑆤𑇀𑆣𑆾 𑆤 𑆩𑆾𑆑𑇀𑆰𑆾 𑆩𑆼 𑆨𑆵𑆠𑆱𑇀𑆪𑆽𑆠𑆳 𑆮𑆴𑆨𑆵𑆰𑆴𑆑𑆳𑆂  𑇅
𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆩𑆴𑆢𑆁 𑆧𑆶𑆢𑇀𑆣𑆼𑆫𑇀𑆘𑆬𑆼𑆰𑇀𑆮𑆴𑆮 𑆮𑆴𑆮𑆱𑇀𑆮𑆠 𑆅𑆠𑆴𑇆

ईदृशो महायोगी भूतकञ्चुक्यप्यसौ विमुक्तो बन्दमोक्षाभ्यां तथासौ परः
पतिसमः स्वसंवित्शिवस्वरूपं विभाति सर्वत्र कञ्चुकेष्वपि यानसौ
स्वस्वातन्त्र्यरूपसम्वित्प्रतिबिम्बानि बोधति । यथोक्तं श्रीविज्ञानभैरवे

न मे बन्धो न मोक्षो मे भीतस्यैता विभीषिकाः  ।
प्रतिबिम्बमिदं बुद्धेर्जलेष्विव विवस्वत इति॥

Īdṛśo mahāyogī bhūtakañcukyapyasau vimukto bandamokṣābhyāṃ tathāsau paraḥ patisamaḥ svasaṃvitśivasvarūpaṃ vibhāti sarvatra kañcukeṣvapi yānasau svasvātantryarūpasamvitpratibimbāni bodhati | Yathoktaṃ śrīvijñānabhairave

Na me bandho na mokṣo me bhītasyaitā vibhīṣikāḥ  |
Pratibimbamidaṃ buddherjaleṣviva vivasvata iti ||

 || 3/43 ||

Such (īdṛśaḥ) a Great Yogī (mahā-yogī), though (api) covered by the elements (forming his bodies) --i.e. he remains in his body-- (bhūta-kañcukī), is (asau) Freed (vimuktaḥ) from (the duality) of ‘bondage and liberation’ (banda-mokṣābhyām); hence (tathā), He is (asau) Supreme (paraḥ) Like the Lord (pati-samaḥ), (and for Him,) His own Consciousness (sva-saṃvit) appears (vibhāti) as the Essential Nature of Śiva (śiva-svarūpam) everywhere (sarvatra), even (api) in (such) coverings (kañcukeṣu) which (yān) He (asau) sees (bodhati) as the reflections of His own Consciousness characterized by Freedom (sva-svātantrya-rūpa-samvit-pratibimbāni). As it is said (yathā-uktam) in Venerable Vijñānabhairava (śrī-vijñāna-bhairave):

“ (One should contemplate on these words of Lord Śiva:) “I am (me) not (na) limited (bandhaḥ); I am (me) not (na) liberated (mokṣaḥ). These (etāḥ) (attributes) are (just) to make a timid person --i.e. or ‘jīvasya’ a limited being-- (bhītasya) terrified (vibhīṣikāḥ). This (idam) (world) is (a mere) reflection (pratibimbam) in the intellect (buddheḥ) like (iva) that of the rays of the sun (vivasvataḥ) in water (jaleṣu). ||”

 || 3/43 ||

𑆤𑆽𑆱𑆫𑇀𑆓𑆴𑆑𑆂 𑆥𑇀𑆫𑆳𑆟𑆱𑆩𑇀𑆧𑆤𑇀𑆣𑆂 𑇆𑇓/𑇔𑇔𑇆

नैसर्गिकः प्राणसम्बन्धः ॥३/४४॥

Naisargikaḥ prāṇasambandhaḥ || 3/44 ||

Connection with individual life-force (prāṇa-sambandhaḥ) is natural (naisargikaḥ) || 3/44 ||

𑆥𑇀𑆫𑆳𑆟𑆱𑆩𑇀𑆧𑆤𑇀𑆢𑆾 𑆩𑆲𑆳𑆪𑆾𑆓𑆴𑆤𑆾 𑆤𑆽𑆱𑆫𑇀𑆓𑆴𑆑𑆾 𑆤𑆽𑆮 𑆖 𑆲𑆼𑆠𑆶𑆑𑆳𑆫𑇀𑆪𑆳𑆠𑇀𑆩𑆑𑆂 𑇅
𑆘𑆵𑆮𑆫𑆷𑆥𑆥𑇀𑆫𑆳𑆟𑆥𑇀𑆫𑆳𑆫𑆩𑇀𑆨𑆯𑇀𑆖 𑆥𑇀𑆫𑆳𑆟𑆱𑇀𑆪𑆳𑆤𑇀𑆠𑆂 𑆱𑆩𑆂 𑇅 𑆠𑆱𑇀𑆩𑆽 𑆮𑆳 𑆥𑇀𑆫𑆳𑆟𑆱𑆩𑇀𑆧𑆤𑇀𑆣𑆂
𑆥𑇀𑆫𑆳𑆟𑆤𑆫𑆷𑆥𑆁 𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆠𑇀𑆩𑆑𑆩𑆠𑆾’ 𑆱𑆿 𑆖𑆼𑆠𑆤𑆳𑆠𑇀𑆩𑆑𑆾 𑆘𑆵𑆮𑆤𑆫𑆷𑆥𑆥𑇀𑆫𑆳𑆟𑆼’ 𑆥𑆴  𑇆𑇓/𑇔𑇔𑇆

प्राणसम्बन्दो महायोगिनो नैसर्गिको नैव च हेतुकार्यात्मकः ।
जीवरूपप्राणप्रारम्भश्च प्राणस्यान्तः समः । तस्मै वा प्राणसम्बन्धः
प्राणनरूपं विमर्शात्मकमतो’ सौ चेतनात्मको जीवनरूपप्राणे’ पि  ॥३/४४॥

Prāṇasambando mahāyogino naisargiko naiva ca hetukāryātmakaḥ | Jīvarūpaprāṇaprārambhaśca prāṇasyāntaḥ samaḥ | Tasmai vā prāṇasambandhaḥ prāṇanarūpaṃ vimarśātmakamato’ sau cetanātmako jīvanarūpaprāṇe’ pi  || 3/44 ||

Connection with individual life-force (prāṇa-sambandaḥ) is natural (naisargikaḥ) for the Great Yogī (mahā-yoginaḥ) and (ca) not at all (na…eva) characterized by cause and effect (hetu-kārya-ātmakaḥ). (For Him,) the beginning of prāṇa (which constitutes) individuality (jīva-rūpa-prāṇa-prārambhaḥ) and (ca) the end (antaḥ) of prāṇa (that is leaving His body) (prāṇasya) are the same (samaḥ).

Or, from another viewpoint (vā), ‘prāṇasambanda’ (means) the Connection between exhalation and inhalation (prāṇa-sambandhaḥ) (that is) the Nature of Prāṇana or ‘Vivification’ (prāṇana-rūpam) characterized by Awareness (vimarśa-ātmakam); thus (ataḥ), He (asau) is Aware (cetanā-ātmakaḥ) even (api) during individual activity of breathing (and not when the two are combined as in the case of limited yogin-s) (jīvana-rūpa-prāṇe).  || 3/44 ||

𑆤𑆳𑆱𑆴𑆑𑆳𑆤𑇀𑆠𑆫𑇀𑆩𑆣𑇀𑆪𑆱𑆁𑆪𑆩𑆳𑆠𑇀𑆑𑆴𑆩𑆠𑇀𑆫 𑆱𑆮𑇀𑆪𑆳𑆥𑆱𑆮𑇀𑆪𑆱𑆿𑆰𑆶𑆩𑇀𑆤𑆼𑆰𑆶 𑇆𑇓/𑇔𑇕𑇆

नासिकान्तर्मध्यसंयमात्किमत्र सव्यापसव्यसौषुम्नेषु ॥३/४५॥

Nāsikāntarmadhyasaṃyamātkimatra savyāpasavyasauṣumneṣu || 3/45 ||

When there is continuous awareness of the inner Center of prāṇa or life-force (nāsika-antar-madhya-saṃyamāt) in the left, right and in the middle channels (savya-apasavya-sauṣumneṣu), what else one might say about (all this) (kim…atra?)? || 3/45 ||

𑆪𑆢𑆳 𑆱𑆮𑇀𑆪𑆳𑆥𑆱𑆮𑇀𑆪𑆱𑆿𑆰𑆶𑆩𑇀𑆤𑆼𑆰𑆶 𑆥𑇀𑆫𑆳𑆟𑆤𑆫𑆷𑆥𑆳𑆤𑇀𑆠𑆫𑇀𑆩𑆣𑇀𑆪𑆱𑆁𑆪𑆩𑆱𑇀𑆠𑆢𑆳
𑆥𑇀𑆫𑆩𑆳𑆠𑇀𑆫𑆳𑆢𑆴𑆫𑆷𑆥𑆤𑆳𑆝𑆵𑆠𑇀𑆫𑆪𑆁 𑆱𑆩𑆩𑆼𑆑𑆨𑆳𑆮𑆪𑆾𑆘𑆴𑆠𑆁 𑆑𑆴𑆁 𑆧𑆲𑆶𑆤𑆾𑆑𑇀𑆠𑆼𑆤  𑇆𑇓/𑇔𑇕𑇆

यदा सव्यापसव्यसौषुम्नेषु प्राणनरूपान्तर्मध्यसंयमस्तदा
प्रमात्रादिरूपनाडीत्रयं सममेकभावयोजितं किं बहुनोक्तेन  ॥३/४५॥

Yadā savyāpasavyasauṣumneṣu prāṇanarūpāntarmadhyasaṃyamastadā pramātrādirūpanāḍītrayaṃ samamekabhāvayojitaṃ kiṃ bahunoktena  || 3/45 ||

When (yadā), in the left, right and in the middle channels (savya-apasavya-sauṣumneṣu), (there is) continuous awareness of the Inner Center of prāṇa or life-force (Which Center is) characterized by Prāṇana (prāṇana-rūpa-antar-madhya-saṃyamaḥ), (and) the triad composed of the three nāḍī-s called ‘pramātṛ’ or ‘subject’ (‘pramāṇa’ or ‘cognition’ and ‘prameya’ or ‘object’) (pramātṛ-ādi-rūpa-nāḍī-trayam) is unified in Oneness (eka-bhāva-yojitam); (and consequently they are) the same (samam), then what else can we say about all this (kim…bahunā…uktena)?  || 3/45 ||

𑆨𑆷𑆪𑆂 𑆱𑇀𑆪𑆳𑆠𑇀𑆥𑇀𑆫𑆠𑆴𑆩𑆵𑆬𑆤𑆩𑇀 𑇆𑇓/𑇔𑇖𑇆

भूयः स्यात्प्रतिमीलनम् ॥३/४६॥

Bhūyaḥ syātpratimīlanam || 3/46 ||

(For such a Yogin), there is (syāt) (Awareness of His Essential Nature) over and over (bhūyaḥ) again inside (as well as) outside (prati‑mīlanam) || 3/46 ||

𑆩𑆲𑆳𑆪𑆾𑆓𑆴𑆤 𑆇𑆤𑇀𑆩𑆼𑆰𑆤𑆴𑆩𑆼𑆰𑆱𑆩𑆫𑆷𑆥𑆁 𑆥𑇀𑆫𑆠𑆴𑆩𑆵𑆬𑆤𑆁 𑆱𑇀𑆪𑆳𑆢𑇀𑆨𑆮𑆠𑆴 𑆱𑆠𑆠𑆩𑇀 𑇅 𑆠𑆱𑇀𑆩𑆽
𑆱𑆶𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆖𑆼𑆠𑆱𑆼’ 𑆤𑇀𑆠𑆫𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆤𑆴𑆩𑆼𑆰𑆳𑆠𑇀𑆩𑆑𑆁 𑆱𑆢𑆾𑆢𑆴𑆠𑆁 𑆖 𑆧𑆲𑆴𑆂𑆥𑇀𑆫𑆡𑆽𑆮
𑆪𑆳 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆽𑆑𑆠𑆳 𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆼 𑆱𑆢𑆳 𑇅 𑆃𑆱𑆿 𑆨𑆮𑆤𑆳𑆠𑇀𑆪𑆳𑆓𑆵 𑆮𑆴𑆯𑇀𑆮𑆮𑇀𑆪𑆮𑆖𑇀𑆗𑆼𑆢𑆁 𑆮𑆴𑆤𑆳 𑆨𑆷𑆪𑆾
𑆨𑆷𑆪𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆩𑆲𑆳𑆱𑆶𑆒𑆵  𑇆𑇓/𑇔𑇖𑇆

महायोगिन उन्मेषनिमेषसमरूपं प्रतिमीलनं स्याद्भवति सततम् । तस्मै
सुप्रबुद्धचेतसे’ न्तरस्वात्मस्वरूपं निमेषात्मकं सदोदितं च बहिःप्रथैव
या स्वात्मैकता स्पन्दते सदा । असौ भवनात्यागी विश्वव्यवच्छेदं विना भूयो
भूयः स्वात्ममहासुखी  ॥३/४६॥

Mahāyogina unmeṣanimeṣasamarūpaṃ pratimīlanaṃ syādbhavati satatam | Tasmai suprabuddhacetase’ ntarasvātmasvarūpaṃ nimeṣātmakaṃ sadoditaṃ ca bahiḥprathaiva yā svātmaikatā spandate sadā | Asau bhavanātyāgī viśvavyavacchedaṃ vinā bhūyo bhūyaḥ svātmamahāsukhī  || 3/46 ||

For (such) Great Yogī (mahā-yogine), actually (syāt) ‘pratimīlana’ takes place (bhavati) (that is) the Oneness of Unmeṣa and Nimeṣa (unmeṣa-nimeṣa-sama-rūpam) without any break (satatam). For Him (tasmai) (because He has) Perfectly Awakened Awareness (supra-buddha-cetase), the Internal Essential Nature of His own Self (antara-svātmā-svarūpam) is characterized by ‘Nimeṣa’ or ‘closed-eyes’ --i.e. as Awareness of his Formless Essential Nature-- (nimeṣa-ātmakaṃ), (and It is) always arisen (sadā-uditam), and (ca) even (eva) external expansion (bahiḥ-prathā), which (yā) is identified with His own Self (svātmā-eka-tā), Pulsates (spandate) in continuity (sadā). He (asau) is devoid of any bhāvanā-s or contemplations (bhavanā-tyāgī), (and) without (vinā) rejecting the world (viśva-vyavacchedam), (He) is Truly Happy with His own Self (sva-ātmā-mahā-sukhī) perpetually (bhūyaḥ…bhūyaḥ).  || 3/46 ||

 || Iti śivam ||

Chapter I.

Chapter II.

Chapter III.

 

Translated from Sanskrit by Durvāsāḥ
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