Mahānaya

Spandalaghuvṛttiḥ

Short commentary on the Spandakārikā-s

Durvāsāḥ

First Chapter: Svarūpaspandaḥ

Spanda as one’s own Essential Nature

𑆪𑆱𑇀𑆪𑆾𑆤𑇀𑆩𑆼𑆰𑆤𑆴𑆩𑆼𑆰𑆳𑆨𑇀𑆪𑆳𑆁 𑆘𑆓𑆠𑆂 𑆥𑇀𑆫𑆬𑆪𑆾𑆢𑆪𑆿  𑇅
𑆠𑆁 𑆯𑆑𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆮𑆴𑆨𑆮𑆥𑇀𑆫𑆨𑆮𑆁 𑆯𑆕𑇀𑆑𑆫𑆁 𑆱𑇀𑆠𑆶𑆩𑆂 𑇆𑇑/𑇑𑇆

यस्योन्मेषनिमेषाभ्यां जगतः प्रलयोदयौ  ।
तं शक्तिचक्रविभवप्रभवं शङ्करं स्तुमः ॥१/१॥

Yasyonmeṣanimeṣābhyāṃ jagataḥ pralayodayau  |
Taṃ śakticakravibhavaprabhavaṃ śaṅkaraṃ stumaḥ || 1/1 ||

We praise (stumaḥ) that (tam) Śaṅkara (śaṅkaram), by Whose opening and closing of (His) eyes (unmeṣa-nimeṣābhyām…yasya), the dissolution and the appearance (pralaya-udayau) of the world (jagataḥ) (takes place, and Who) is the Source of the Aboundance of the Wheel of Śakti (śakti-cakra-vibhava-prabhavam). || 1/1 ||

𑆯𑇀𑆫𑆵𑆩𑆢𑇀𑆮𑆱𑆶𑆓𑆶𑆥𑇀𑆠𑆂 𑆯𑆕𑇀𑆑𑆫𑆁 𑆮𑆤𑇀𑆢𑆠𑆼 𑆪𑆠𑆾’ 𑆱𑆿 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆾
𑆪𑆱𑇀𑆩𑆴𑆤𑇀𑆒𑆼𑆖𑆫𑇀𑆪𑆳𑆢𑆴𑆫𑆷𑆥𑆯𑆑𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆁 𑆠𑆖𑇀𑆗𑆑𑇀𑆠𑇀𑆪𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆱𑇀𑆮𑆫𑆷𑆥𑆴𑆫𑇀𑆟𑇀𑆪𑆳 𑆮𑆴𑆑𑆱𑆠𑆴 𑇅
𑆠𑆱𑇀𑆪𑆾𑆤𑇀𑆩𑆼𑆰𑆪𑆾𑆓𑆠𑆂 𑆥𑇀𑆫𑆩𑆳𑆠𑇀𑆫𑆳𑆢𑆴𑆩𑆪𑆮𑆴𑆯𑇀𑆮𑆥𑇀𑆫𑆬𑆪𑆾 𑆮𑆴𑆨𑆳𑆠𑆴 𑆖 𑆤𑆴𑆩𑆼𑆰𑆼𑆤 𑆮𑆴𑆯𑇀𑆮𑆾𑆢𑆪𑆂 𑇅
𑆮𑆴𑆯𑇀𑆮𑆥𑇀𑆫𑆬𑆪 𑆅𑆲𑆳𑆢𑇀𑆮𑆪𑆱𑇀𑆮𑆫𑆷𑆥𑆾𑆢𑆪𑆯𑇀𑆖 𑆮𑆴𑆯𑇀𑆮𑆾𑆢𑆪𑆾’ 𑆢𑇀𑆮𑆪𑆫𑆷𑆥𑆥𑇀𑆫𑆬𑆪𑆂 𑇅 𑆠𑆱𑇀𑆪 𑆮𑆳
𑆢𑇀𑆮𑆽𑆠𑆢𑆸𑆰𑇀𑆛𑆴𑆫𑇀𑆨𑆼𑆢𑆫𑆷𑆥𑆮𑆴𑆯𑇀𑆮𑆳𑆮𑆴𑆰𑇀𑆑𑆳𑆫𑆾 𑆬𑆵𑆬𑆪𑆳 𑆪𑆠𑆾 𑆮𑆴𑆯𑇀𑆮𑆩𑆴𑆲 𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆥𑇀𑆫𑆩𑆼𑆪𑆨𑆼𑆢𑆩𑆪𑆁
𑆥𑆫𑆴𑆩𑆴𑆠𑆥𑇀𑆫𑆩𑆳𑆟𑆳𑆠𑇀𑆩𑆑𑆩𑇀 𑇅 𑆥𑆫𑆩𑆼𑆯𑆤𑆼𑆠𑇀𑆫𑆁 𑆠𑆡𑆳 𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆳𑆠𑇀𑆩𑆑𑆩𑆢𑇀𑆮𑆪𑆢𑇀𑆮𑆪𑆫𑆷𑆥𑆁
𑆱𑇀𑆥𑆤𑇀𑆢𑆴𑆠𑆁 𑆠𑆢𑇀𑆣𑆸𑆢𑆪𑆩𑆤𑆶𑆠𑇀𑆠𑆫𑆁 𑆥𑆫𑆴𑆑𑆵𑆫𑇀𑆠𑆴𑆠𑆁 𑆯𑆴𑆮𑆯𑆑𑇀𑆠𑆴𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆩𑆪𑆁
𑆪𑆠𑇀𑆱𑆸𑆰𑇀𑆠𑆴𑆱𑆁𑆲𑆳𑆫𑆪𑆾𑆫𑇀𑆲𑆼𑆠𑆶𑆱𑇀𑆠𑆡𑆽𑆮 𑆱𑆩𑆶𑆢𑇀𑆫𑆾 𑆪𑆱𑇀𑆠𑆢𑆷𑆫𑇀𑆩𑆴𑆥𑇀𑆫𑆮𑆸𑆠𑇀𑆠𑆴𑆣𑆳𑆫𑆑𑆂 𑆱𑆢𑆳 𑇅

𑆪𑆠 𑆍𑆠𑆖𑇀𑆗𑆳𑆱𑇀𑆠𑇀𑆫𑆁 𑆩𑆲𑆼𑆯𑆖𑆴𑆢𑆼𑆑𑆩𑆪𑆲𑆸𑆢𑆪𑆱𑇀𑆪 𑆱𑆫𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆂
𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆱𑇀𑆥𑆤𑇀𑆢𑆤𑆢𑆫𑇀𑆯𑆑𑆩𑆢𑇀𑆮𑆪𑆢𑆸𑆰𑇀𑆛𑆴𑆪𑆶𑆑𑇀𑆠𑇀𑆪𑆳 𑆠𑆠𑇀𑆠𑆡𑆳 𑆱𑇀𑆥𑆤𑇀𑆢𑆑𑆳𑆫𑆴𑆑𑆳 𑆅𑆠𑇀𑆪𑆨𑆴𑆣𑆵𑆪𑆠𑆼 𑇅
𑆱𑇀𑆮𑆫𑆷𑆥𑆱𑇀𑆥𑆤𑇀𑆢𑆤𑆳𑆩𑆥𑇀𑆫𑆡𑆩𑆾𑆬𑇀𑆬𑆳𑆱𑆼 𑆯𑆳𑆑𑇀𑆠𑆳𑆠𑇀𑆩𑆤𑆴 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳 𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆯𑇀𑆖
𑆱𑆲𑆘𑆮𑆴𑆢𑇀𑆪𑆾𑆢𑆪𑆤𑆳𑆩𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆾𑆬𑇀𑆬𑆳𑆱𑆼 𑆯𑆳𑆩𑇀𑆨𑆮𑆳𑆠𑇀𑆩𑆤𑆴 𑆯𑆴𑆮𑆱𑆢𑇀𑆨𑆳𑆮𑆯𑇀𑆖𑆽𑆠𑆤𑇀𑆪𑆁
𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆩𑇀 𑇅 𑆮𑆴𑆨𑆷𑆠𑆴𑆱𑇀𑆥𑆤𑇀𑆢𑆤𑆳𑆩𑆠𑇀𑆫𑆴𑆠𑆵𑆪𑆾𑆬𑇀𑆬𑆳𑆱𑆼 𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆘𑇀𑆚𑆱𑇀𑆪 𑆠𑆢𑆶𑆤𑇀𑆩𑆼𑆰𑆾𑆢𑆴𑆠𑆳
𑆮𑆴𑆨𑆷𑆠𑆪𑆂 𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆳𑆂 𑇅 𑆮𑆤𑇀𑆢𑆼’ 𑆲𑆁 𑆯𑆴𑆮𑆤𑆳𑆡𑆁 𑆮𑆱𑆶𑆓𑆶𑆥𑇀𑆠𑆫𑆷𑆥𑆼𑆟
𑆱𑆫𑇀𑆮𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆓𑆶𑆥𑇀𑆠𑆱𑇀𑆥𑆤𑇀𑆢𑆩𑆠𑆢𑆫𑇀𑆯𑆑𑆩𑇀 𑇆𑇑/𑇑𑇆

श्रीमद्वसुगुप्तः शङ्करं वन्दते यतो’ सौ परमेश्वरो
यस्मिन्खेचर्यादिरूपशक्तिचक्रं तच्छक्त्याहंविमर्शस्वरूपिर्ण्या विकसति ।
तस्योन्मेषयोगतः प्रमात्रादिमयविश्वप्रलयो विभाति च निमेषेन विश्वोदयः ।
विश्वप्रलय इहाद्वयस्वरूपोदयश्च विश्वोदयो’ द्वयरूपप्रलयः । तस्य वा
द्वैतदृष्टिर्भेदरूपविश्वाविष्कारो लीलया यतो विश्वमिह प्रमातृप्रमेयभेदमयं
परिमितप्रमाणात्मकम् । परमेशनेत्रं तथा स्वातन्त्र्यात्मकमद्वयद्वयरूपं
स्पन्दितं तद्धृदयमनुत्तरं परिकीर्तितं शिवशक्तिसामरस्यमयं
यत्सृष्तिसंहारयोर्हेतुस्तथैव समुद्रो यस्तदूर्मिप्रवृत्तिधारकः सदा ।

यत एतच्छास्त्रं महेशचिदेकमयहृदयस्य सर्वात्मनः
प्रोक्तस्पन्दनदर्शकमद्वयदृष्टियुक्त्या तत्तथा स्पन्दकारिका इत्यभिधीयते ।
स्वरूपस्पन्दनामप्रथमोल्लासे शाक्तात्मनि स्वात्मा प्रकाशितश्च
सहजविद्योदयनामद्वितीयोल्लासे शाम्भवात्मनि शिवसद्भावश्चैतन्यं
प्रकाशितम् । विभूतिस्पन्दनामत्रितीयोल्लासे स्पन्दतत्त्वज्ञस्य तदुन्मेषोदिता
विभूतयः प्रकाशिताः । वन्दे’ हं शिवनाथं वसुगुप्तरूपेण
सर्वशास्त्रगुप्तस्पन्दमतदर्शकम् ॥१/१॥

Śrīmadvasuguptaḥ śaṅkaraṃ vandate yato’ sau parameśvaro yasminkhecaryādirūpaśakticakraṃ tacchaktyāhaṃvimarśasvarūpirṇyā vikasati | Tasyonmeṣayogataḥ pramātrādimayaviśvapralayo vibhāti ca nimeṣena viśvodayaḥ | Viśvapralaya ihādvayasvarūpodayaśca viśvodayo’ dvayarūpapralayaḥ | Tasya vā dvaitadṛṣṭirbhedarūpaviśvāviṣkāro līlayā yato viśvamiha pramātṛprameyabhedamayaṃ parimitapramāṇātmakam | Parameśanetraṃ tathā svātantryātmakamadvayadvayarūpaṃ spanditaṃ taddhṛdayamanuttaraṃ parikīrtitaṃ śivaśaktisāmarasyamayaṃ yatsṛṣtisaṃhārayorhetustathaiva samudro yastadūrmipravṛttidhārakaḥ sadā |

Yata etacchāstraṃ maheśacidekamayahṛdayasya sarvātmanaḥ proktaspandanadarśakamadvayadṛṣṭiyuktyā tattathā spandakārikā ityabhidhīyate | Svarūpaspandanāmaprathamollāse śāktātmani svātmā prakāśitaśca sahajavidyodayanāmadvitīyollāse śāmbhavātmani śivasadbhāvaścaitanyaṃ prakāśitam | Vibhūtispandanāmatritīyollāse spandatattvajñasya tadunmeṣoditā vibhūtayaḥ prakāśitāḥ | Vande’ haṃ śivanāthaṃ vasuguptarūpeṇa sarvaśāstraguptaspandamatadarśakam || 1/1 ||

Most Venerable Vasugupta (śrīmat-vasuguptaḥ) praises (vandate) Śaṅkara (śaṅkaram), because (yataḥ) He (asau) is the Supreme Lord (parama-īśvaraḥ), in Whom (yasmin) the Wheel of Śakti -appearing as the natures or Khecarī, etc.- (khecarī-ādi-rūpa-śakti-cakram) expands (vikasati) by means of His Power (tat-śaktyā) (of Which) Essential Characteristic is Self-awareness (aham-vimarśa-svarūpirṇyā). By means of His Unmeṣa --lit. opening the eyes-- (tasya…unmeṣa-yogataḥ), the dissolution of the universe made of pramātṛ or the subject, etc. (pramātṛ-ādi-maya-viśva-pralayaḥ) shines (vibhāti). And (ca) by means of His Nimeṣa --lit. closing the eyes-- (nimeṣena), the rising of the universe (takes place) (viśva-udayaḥ). Here (iha), ‘viśvapralaya’ or ‘Dissolution of the universe (viśva-pralayaḥ) is the ‘Rising of the Essential Nature of Non-duality (advaya-svarūpa-udayaḥ); and (ca) viśvodaya’ or the ‘Rising of the universe (viśva-udayaḥ) is the ‘Dissolution of the nature of Non-duality (advaya-rūpa-pralayaḥ).

In other words (vā), His (tasya) dualistic viewpoint or vision (dvaita-dṛṣṭiḥ) is the playful (līlayā) ‘appearance of the universe characterized by duality’ (bheda-rūpa-viśva-āviṣkāraḥ), since (yataḥ) the universe (viśvam) here (iha) is composed of the duality or difference between ‘subject and object’ (pramātṛ-prameya-bheda-mayam), characterized by limited perception (parimita-pramāṇa-ātmakam).

The Eye of the Supreme Lord (parama-īśa-netram) therefore (tathā) has the nature of Freedom or Self-dependency (svātantrya-ātmakam), (Which) is Throbbing (spanditam) in the form of Non-duality and duality (advaya-dvaya-rūpam); (and It is) thus said to be (parikīrtitam) His Absolute Heart (tat-hṛdayam…anuttaram) composed of the Unity of Śiva and Śakti (śiva-śakti-sāmarasya-mayam), the Source of (both) ‘manifestation’ and ‘dissolution’ like (tathā…eva) the ocean (samudraḥ), which (yaḥ) is always (sadā) the Source of the ongoing activities of its own waves (tat-ūrmi-pravṛtti-dhārakaḥ).

Since (yataḥ) this (etat) scripture (śāstram), through Non-dualistic Viewpoint (advaya-dṛṣṭi-yuktyā), reveals or explains the aforesaid Pulsation (prokta-spandana-darśakam) of the Heart of the Great Lord (That is) composed only of Consciousness (Which is the) Essential Nature of everyone (mahā-īśa-cit-eka-maya-hṛdayasya…sarva-ātmanaḥ); It (tat…tathā) is called (iti…abhidhīyate) Spandakārikā-s’ or ‘Consise statements about Spanda or the Pulsation of Consciousness (spanda-kārikāḥ).

In the first outpouring --i.e. chapter--, entitled as ‘Svarūpaspanda’ or ‘Spanda as one’s own Essential Nature (svarūpa-spanda-nāma-prathama-ullāse) (and) characterized by Śākta nature --i.e. Śāktopāya-- (śākta-ātmani), one’s own Self (sva-ātmā) is explained (prakāśitaḥ).

And (ca) in the second outpouring, entitled as ‘Sahajavidyodaya’ or ‘the Rising of Innate Wisdom (sahaja-vidya-udaya-nāma-dvitīya-ullāse) (and) characterized by Śāmbhava nature --i.e. Śāmbhavopāya-- (śāmbhava-ātmani), the Real Nature of Lord Śiva (śiva-sat-bhāvaḥ) (That is) ‘Caitanyam’ or ‘Universal Consciousness’ (caitanyam) is revealed or explained (prakāśitam).

In the third outpouring, entitled as ‘Vibhūtispanda’ or ‘Spanda as divine powers (vibhūti-spanda-nāma-tritīya-ullāse), the ‘vibhūti-s’ or ‘powers’ (vibhūtayaḥ) (Which) rise due to Its Unfoldment or Recognition (tat-unmeṣa-uditāḥ) in the case of the Knower of the Spanda Principle (spanda-tattva-jñasya), are narrated (prakāśitāḥ). I (aham) venerate (vande) Lord Śiva (śiva-nātham), (Who), in the form of Vasugupta (vasugupta-rūpeṇa), is the Revealer of the Doctrine of Spanda or the Pulsation of Consciousness (that is) hidden in all the Scriptures (śāstra-gupta-spanda-mata-darśakam). || 1/1 ||

𑆪𑆠𑇀𑆫 𑆱𑇀𑆡𑆴𑆠𑆩𑆴𑆢𑆁 𑆱𑆫𑇀𑆮𑆁 𑆑𑆳𑆫𑇀𑆪𑆁 𑆪𑆱𑇀𑆩𑆳𑆖𑇀𑆖 𑆤𑆴𑆫𑇀𑆓𑆠𑆩𑇀 
𑆠𑆱𑇀𑆪𑆳𑆤𑆳𑆮𑆸𑆠𑆫𑆷𑆥𑆠𑇀𑆮𑆳𑆤𑇀𑆤 𑆤𑆴𑆫𑆾𑆣𑆾𑇁𑆱𑇀𑆠𑆴 𑆑𑆶𑆠𑇀𑆫𑆖𑆴𑆠𑇀 𑇆𑇑/𑇒𑇆

यत्र स्थितमिदं सर्वं कार्यं यस्माच्च निर्गतम् 
तस्यानावृतरूपत्वान्न निरोधोऽस्ति कुत्रचित् ॥१/२॥

Yatra sthitamidaṃ sarvaṃ kāryaṃ yasmācca nirgatam 
Tasyānāvṛtarūpatvānna nirodho'sti kutracit || 1/2 ||

Due to His (tasya) Unlimited Nature (anāvṛta-rūpatvāt), (His) Suppression (nirodhaḥ) does (na) not exist (asti) anywhere (kutracit) where (yatra) all (sarvam) these (idam) created objects --i.e. the world-- (kāryam) rest (sthitam), and (ca) from which (yasmāt) (they) come forth (nirgatam). || 1/2 ||

𑆘𑆳𑆓𑇀𑆫𑆢𑆳𑆢𑆴𑆮𑆴𑆨𑆼𑆢𑆼𑇁𑆥𑆴 𑆠𑆢𑆨𑆴𑆤𑇀𑆤𑆼 𑆥𑇀𑆫𑆱𑆫𑇀𑆥𑆠𑆴  𑇅
𑆤𑆴𑆮𑆫𑇀𑆠𑆠𑆼 𑆤𑆴𑆘𑆳𑆤𑇀𑆤𑆽𑆮 𑆱𑇀𑆮𑆨𑆳𑆮𑆳𑆢𑆶𑆥𑆬𑆧𑇀𑆣𑆸𑆠𑆂 𑇆𑇑/𑇓𑇆

जाग्रदादिविभेदेऽपि तदभिन्ने प्रसर्पति  ।
निवर्तते निजान्नैव स्वभावादुपलब्धृतः ॥१/३॥

Jāgradādivibhede'pi tadabhinne prasarpati  |
Nivartate nijānnaiva svabhāvādupalabdhṛtaḥ || 1/3 ||

(He) spreads (prasarpati) even (api) in the duality of wakefulness, etc. (jāgrad-ādi-vibhede) (which) is not different from Him (tat-abhinne), (as He) does not (na) at all (eva) abandon (nivartate) His own (nijāt) Essential Nature (sva-bhāvāt) as (Being) the Perceiver (upalabdhṛtaḥ). || 1/3 ||

𑆯𑆕𑇀𑆑𑆫𑆱𑇀𑆪 𑆩𑆲𑆼𑆯𑆱𑇀𑆪 𑆤𑆴𑆫𑆾𑆣𑆾 𑆤𑆳𑆱𑇀𑆠𑆴 𑆪𑆠𑆂 𑆱𑆾’ 𑆤𑆳𑆮𑆸𑆠𑆂 𑆱𑆢𑆳 𑆖 𑆱𑆫𑇀𑆮𑆑𑆳𑆫𑇀𑆪𑆁
𑆠𑆠𑇀𑆓𑆠𑆩𑇀 𑇅 𑆲𑆼𑆠𑆶𑆫𑆱𑆿 𑆱𑆫𑇀𑆮𑆱𑇀𑆪 𑆘𑆳𑆓𑇀𑆫𑆢𑆳𑆢𑆴𑆤𑆱𑇀𑆠𑆢𑆶𑆥𑆬𑆧𑇀𑆣𑆸𑆨𑆳𑆮𑆼𑆤 𑇅 𑆑𑆫𑇀𑆠𑆳 𑆤𑆽𑆮
𑆮𑆸𑆠𑆂 𑆑𑆳𑆫𑇀𑆪𑆼𑆟 𑆪𑆠𑆂 𑆑𑆳𑆫𑇀𑆪𑆁 𑆑𑆫𑇀𑆠𑇀𑆫𑆳𑆯𑇀𑆫𑆴𑆠𑆁 𑆠𑆠𑇀𑆱𑇀𑆡𑆴𑆠𑆿 𑆖 𑆥𑆫𑆠𑆤𑇀𑆠𑇀𑆫𑆩𑇀 𑇅 𑆯𑆕𑇀𑆑𑆫𑆾 𑆮𑆸𑆠
𑆅𑆠𑆴 𑆖𑆴𑆤𑇀𑆠𑆳 𑆑𑆳𑆫𑇀𑆪𑆳𑆮𑆣𑆳𑆤𑆳𑆠𑇀𑆩𑆴𑆑𑆽𑆮 𑆑𑇀𑆰𑆾𑆨𑆫𑆷𑆥𑆢𑆼𑆲𑆱𑆩𑆠𑆳 𑇆𑇑/𑇒-𑇓𑇆

शङ्करस्य महेशस्य निरोधो नास्ति यतः सो’ नावृतः सदा च सर्वकार्यं
तत्गतम् । हेतुरसौ सर्वस्य जाग्रदादिनस्तदुपलब्धृभावेन । कर्ता नैव
वृतः कार्येण यतः कार्यं कर्त्राश्रितं तत्स्थितौ च परतन्त्रम् । शङ्करो वृत
इति चिन्ता कार्यावधानात्मिकैव क्षोभरूपदेहसमता ॥१/२-३॥

Śaṅkarasya maheśasya nirodho nāsti yataḥ so’ nāvṛtaḥ sadā ca sarvakāryaṃ tatgatam | Heturasau sarvasya jāgradādinastadupalabdhṛbhāvena | Kartā naiva vṛtaḥ kāryeṇa yataḥ kāryaṃ kartrāśritaṃ tatsthitau ca paratantram | Śaṅkaro vṛta iti cintā kāryāvadhānātmikaiva kṣobharūpadehasamatā || 1/2-3 ||

Śaṅkara’s (śaṅkarasya) or the Great Lord’s (mahā-īśasya) suppression or disappearance (nirodhaḥ) does not (na) take place (asti), because (yataḥ) He (saḥ) is always (sadā) Unveiled or Unlimited (anāvṛtaḥ), and (ca) all the objects (sarva-kāryam) come from and disappeare in Him (tat-gatam). He (asau) is the Source (hetuḥ) of everything --i.e. the world-- (sarvasya) (-which is) composed of wakefulness, etc. (jāgrat-ādinaḥ)- as its Experiencer (tat-upalabdhṛ-bhāvena). A Creator (kartā) is never (na…eva) concealed (vṛtaḥ) by the created (kāryeṇa), as (ca) a created entity --i.e. object-- (kāryam) is dependent on the Creator (kartṛ-āśritam) during its appearance (tat-sthitau) since (yataḥ) it has no independent existence (para-tantram). The idea (iti…cintā): “Śaṅkara (śaṅkaraḥ) is concealed (vṛtaḥ)” is merely (eva) characterized by objective awareness --lit. being attentive to the object-- (kārya-avadhāna-ātmikā) (which) is identification with the body (that is) the nature of ‘Kṣobha’ or ‘Confusion’ (kṣobha-rūpa-deha-samatā). || 1/2-3 ||

𑆃𑆲𑆁 𑆱𑆶𑆒𑆵 𑆖 𑆢𑆶𑆂𑆒𑆵 𑆖 𑆫𑆑𑇀𑆠𑆯𑇀𑆖𑆼𑆠𑇀𑆪𑆳𑆢𑆴𑆱𑆁𑆮𑆴𑆢𑆂  𑇅
𑆱𑆶𑆒𑆳𑆢𑇀𑆪𑆮𑆱𑇀𑆡𑆳𑆤𑆶𑆱𑇀𑆪𑆷𑆠𑆼 𑆮𑆫𑇀𑆠𑆤𑇀𑆠𑆼𑇁𑆤𑇀𑆪𑆠𑇀𑆫 𑆠𑆳𑆂 𑆱𑇀𑆦𑆶𑆛𑆩𑇀 𑇆𑇑/𑇔𑇆

अहं सुखी च दुःखी च रक्तश्चेत्यादिसंविदः  ।
सुखाद्यवस्थानुस्यूते वर्तन्तेऽन्यत्र ताः स्फुटम् ॥१/४॥

Ahaṃ sukhī ca duḥkhī ca raktaścetyādisaṃvidaḥ  |
Sukhādyavasthānusyūte vartante'nyatra tāḥ sphuṭam || 1/4 ||

Those (tāḥ) perceptions (saṃvidaḥ) like (iti) “I am (aham) happy” (sukhī), “ (I am) sad” (duḥkhī), “ (I am) attached” (raktaḥ) etc. (ādi…ca…) (ca…) (ca), are clearly (sphuṭam) depend on (vartante) another (anyatra) (where) the states of happiness, etc. (sukhā-adi-avasthā) are uninterruptedly connected (anusyūte). || 1/4 ||

𑆱𑆶𑆒𑆁 𑆲𑆳𑆱𑆴𑆮𑆤𑇀𑆩𑆖𑇀𑆖𑆴𑆠𑇀𑆠𑆼 𑆩𑆪𑆳𑆤𑆶𑆨𑆷𑆪𑆠 𑆅𑆠𑆴 𑆱𑆶𑆒𑇀𑆪𑆲𑆁 𑆖 𑆮𑆴𑆰𑆳𑆢𑆳𑆤𑆶𑆨𑆮𑆯𑇀𑆖𑆴𑆠𑇀𑆠 𑆅𑆠𑆴
𑆢𑆶𑆂𑆒𑇀𑆪𑆲𑆩𑇀 𑇅 𑆫𑆑𑇀𑆠𑆾’ 𑆲𑆩𑆴𑆠𑆴 𑆮𑆴𑆰𑆪𑆳𑆤𑆶𑆨𑆮𑆠𑆠𑇀𑆥𑆫𑆾’ 𑆲𑆩𑆲𑆁𑆑𑆳𑆫𑆮𑆯𑆠𑆾 𑆮𑆳𑆲𑆁 𑆩𑆠𑆵𑆂
𑆱𑇀𑆩𑆫𑇀𑆠𑆶𑆩𑆴𑆖𑇀𑆗𑆳𑆩𑆵𑆠𑆴 𑇅 𑆠𑇀𑆫𑆴𑆓𑆶𑆟𑆳𑆂 𑆱𑆠𑇀𑆠𑇀𑆮𑆫𑆘𑆱𑇀𑆠𑆩𑆾𑆫𑆷𑆥𑆳𑆱𑇀𑆠𑆢𑆶𑆥𑆬𑆧𑇀𑆣𑆫𑆤𑆶𑆬𑆩𑇀𑆨𑆳𑆂 𑇅 𑆃𑆲𑆁
𑆱𑆶𑆒𑇀𑆪𑆳𑆢𑆴𑆱𑆁𑆮𑆴𑆢𑆾’ 𑆤𑇀𑆪𑆠𑇀𑆫 𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆳𑆯𑇀𑆖𑆳𑆤𑇀𑆪𑆠𑇀𑆫𑆯𑆧𑇀𑆢 𑆅𑆲 𑆠𑆳𑆱𑆳𑆁 𑆤𑆴𑆫𑇀𑆩𑆳𑆠𑆳 𑆘𑆵𑆮𑆤𑆩𑇀 𑇅
𑆤𑆴𑆫𑇀𑆩𑆳𑆠𑆶𑆂 𑆱𑇀𑆮𑆫𑆷𑆥𑆩𑆤𑆤𑇀𑆠𑆫𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳 𑆖𑆴𑆢𑇀𑆫𑆷𑆥𑆳𑆠𑇀𑆩𑆑𑆂 𑇅 𑆱𑆁𑆮𑆴𑆢𑆳𑆁 𑆑𑇀𑆫𑆩𑆾’ 𑆱𑇀𑆠𑆴
𑆠𑆠𑇀𑆱𑇀𑆥𑆤𑇀𑆢𑆤𑆳𑆩𑆾𑆥𑆬𑆧𑇀𑆣𑆸𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆼𑆫𑆼𑆮 𑇆𑇑/𑇔𑇆

सुखं हासिवन्मच्चित्ते मयानुभूयत इति सुख्यहं च विषादानुभवश्चित्त इति
दुःख्यहम् । रक्तो’ हमिति विषयानुभवतत्परो’ हमहंकारवशतो वाहं मतीः
स्मर्तुमिच्छामीति । त्रिगुणाः सत्त्वरजस्तमोरूपास्तदुपलब्धरनुलम्भाः । अहं
सुख्यादिसंविदो’ न्यत्र संस्थिताश्चान्यत्रशब्द इह तासां निर्माता जीवनम् ।
निर्मातुः स्वरूपमनन्तरः स्वात्मा चिद्रूपात्मकः । संविदां क्रमो’ स्ति
तत्स्पन्दनामोपलब्धृसंस्थितेरेव ॥१/४॥

Sukhaṃ hāsivanmaccitte mayānubhūyata iti sukhyahaṃ ca viṣādānubhavaścitta iti duḥkhyaham | Rakto’ hamiti viṣayānubhavatatparo’ hamahaṃkāravaśato vāhaṃ matīḥ smartumicchāmīti | Triguṇāḥ sattvarajastamorūpāstadupalabdharanulambhāḥ | Ahaṃ sukhyādisaṃvido’ nyatra saṃsthitāścānyatraśabda iha tāsāṃ nirmātā jīvanam | Nirmātuḥ svarūpamanantaraḥ svātmā cidrūpātmakaḥ | Saṃvidāṃ kramo’ sti tatspandanāmopalabdhṛsaṃsthitereva || 1/4 ||

“I (mayā) experience (anubhūyate) ‘sukha’ or ‘happiness’ or ‘ease’ (sukham) in my mind (mad-citte) like someone who is laughing (hāsivat)”. This (iti) is the meaning of “I am (aham) happy (sukhī)”. And (ca) the experience of lassitude or depression (viṣāda-anubhavaḥ) in mind (citte) is the meaning (iti) of “I am (aham) sad (duḥkhī)”. “I am (aham) attached (raktaḥ)” means (iti) “I (aham) have eager desire for sense objects (viṣaya-anubhava-tatparaḥ), or (vā) “I (aham) want (icchāmi) to remember (smartum) memories (matīḥ)” under the influence of ‘ahaṃkāra’ or ‘false-I’ (aham-kāra-vaśataḥ)”.

The three guṇa-s or qualities (tri-guṇāḥ) like ‘sattva, rajas and tamas’ take place in such a form (sattva-rajas-tamas-rūpāḥ), (and all these) are dependent on their perceiver (tat-upalabdhṛ-anulambhāḥ). The perceptions like “I am happy”, etc. (aham…sukhī-ādi-iti-saṃvidaḥ) firmly rest (saṃsthitāḥ) on ‘another’ (anyatra), and (ca) this ‘another’ here means (anyatra-śabdaḥ…iha) their (tāsām) Creator (nirmātā) (or) Life (jīvanam). The Essential Nature (svarūpam) of (their) Creator (nirmātuḥ) is one’s own Self (svātmā) characterized by the Nature of Consciousness --i.e. Self-Awareness-- (cit-rūpa-ātmakaḥ) without any break (anantaraḥ). The succession (kramaḥ) of (such) perceptions (saṃvidām) exists (asti) only (eva) because of the continuous existence of their Perceiver, here called ‘Spanda’ or ‘The Power of Consciousness’ (tat-spanda-nāma-upalabdhṛ-saṃsthiteḥ).  || 1/4 ||

𑆤 𑆢𑆶𑆂𑆒𑆁 𑆤 𑆱𑆶𑆒𑆁 𑆪𑆠𑇀𑆫 𑆤 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆁 𑆓𑇀𑆫𑆳𑆲𑆑𑆁 𑆤 𑆖  𑇅
𑆤 𑆖𑆳𑆱𑇀𑆠𑆴 𑆩𑆷𑆞𑆨𑆳𑆮𑆾𑇁𑆥𑆴 𑆠𑆢𑆱𑇀𑆠𑆴 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆠𑆂 𑇆𑇑/𑇕𑇆

न दुःखं न सुखं यत्र न ग्राह्यं ग्राहकं न च  ।
न चास्ति मूढभावोऽपि तदस्ति परमार्थतः ॥१/५॥

Na duḥkhaṃ na sukhaṃ yatra na grāhyaṃ grāhakaṃ na ca  |
Na cāsti mūḍhabhāvo'pi tadasti paramārthataḥ || 1/5 ||

Where (yatra) (there is) no (na) sorrow (duḥkham), no (na) happiness (sukham), no (na) object (grāhyam), and (ca) no (na) (limited) subject (grāhakam), and (ca) not (na) even (api) the condition of confusion (because of the non-existence of all these) (mūḍha-bhāvaḥ) exists (asti), (there,) That --i.e. the Self or Spanda-- (tat) exists (asti), in real sense (parama-arthataḥ). || 1/5 ||

𑆢𑆶𑆂𑆒𑆁 𑆖 𑆱𑆶𑆒𑆁 𑆖𑆼𑆲 𑆠𑆤𑇀𑆩𑆳𑆠𑇀𑆫𑆫𑆷𑆥𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆁 𑆠𑆶 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆯𑆧𑇀𑆢𑆳𑆫𑇀𑆡𑆾
𑆩𑆲𑆳𑆨𑆷𑆠𑆫𑆷𑆥𑆱𑇀𑆡𑆷𑆬𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆩𑇀 𑇅 𑆓𑇀𑆫𑆳𑆲𑆑𑆁 𑆠𑆼𑆰𑆳𑆩𑆶𑆥𑆬𑆧𑇀𑆣𑆸𑆫𑆷𑆥𑆁 𑆖 𑆩𑆷𑆞𑆨𑆳𑆮𑆂
𑆍𑆠𑆠𑇀𑆠𑇀𑆫𑆪𑆣𑆳𑆠𑆸𑆫𑆷𑆥𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳𑆮𑆴𑆩𑆫𑇀𑆯𑆂 𑇅 𑆪𑆠𑇀𑆫𑆽𑆠𑆖𑇀𑆖𑆠𑆶𑆰𑇀𑆛𑆪𑆁 𑆤𑆳𑆱𑇀𑆠𑆴 𑆠𑆠𑇀𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆁
𑆯𑆶𑆢𑇀𑆣𑆱𑆁𑆮𑆴𑆢𑇀𑆫𑆷𑆥𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳 𑆪𑆂 𑆱𑆠𑆠𑆁 𑆮𑆴𑆨𑆳𑆠𑆴 𑇆𑇑/𑇕𑇆

दुःखं च सुखं चेह तन्मात्ररूपसूक्ष्मग्राह्यं तु ग्राह्यशब्दार्थो
महाभूतरूपस्थूलग्राह्यम् । ग्राहकं तेषामुपलब्धृरूपं च मूढभावः
एतत्त्रयधातृरूपस्वात्माविमर्शः । यत्रैतच्चतुष्टयं नास्ति तत्स्पन्दतत्त्वं
शुद्धसंविद्रूपस्वात्मा यः सततं विभाति ॥१/५॥

Duḥkhaṃ ca sukhaṃ ceha tanmātrarūpasūkṣmagrāhyaṃ tu grāhyaśabdārtho mahābhūtarūpasthūlagrāhyam | Grāhakaṃ teṣāmupalabdhṛrūpaṃ ca mūḍhabhāvaḥ etattrayadhātṛrūpasvātmāvimarśaḥ | Yatraitaccatuṣṭayaṃ nāsti tatspandatattvaṃ śuddhasaṃvidrūpasvātmā yaḥ satataṃ vibhāti || 1/5 ||

‘Sorrow’ (duḥkham) and (ca…ca) ‘happiness’ (sukham) here (iha) means the subtle objects (of perception) appearing as tanmātra-s or subtle elements (in one’s mind) (tanmātra-rūpa-sūkṣma-grāhyam), though (tu) the meaning of the word ‘grāhya’ or ‘object’ (in the śloka refers to) (grāhya-śabda-arthaḥ) the gross objects of the senses appearing as the gross elements (for one’s external senses) (mahā-bhūta-rūpa-sthūla-grāhyam). ‘Grāhaka’ or ‘the limited perceiver’ (grāhakam) appears as (upalabdhṛ-rūpam) (that which) experiences them (teṣām), and (ca) ‘mūḍhabhāva’ or ‘the nature of illusion’ (mūḍha-bhāvaḥ) is ‘non-awareness of one’s own Self (That is) the Holder of this triad (of limited subject, cognition and objects) (etat-traya-dhātṛ-rūpa-svātmā-avimarśaḥ). Where (yatra) this (etat) set of four (catuṣṭayam) does not (na) exist (asti), That (tat) is the Spanda Principle (spanda-tattvam) (That is) one’s own Self in the form of Pure Consciousness (śuddha-saṃvid-rūpa-svātmā) Which (yaḥ) shines (vibhāti) eternally (satatam). || 1/5 ||

𑆪𑆠𑆂 𑆑𑆫𑆟𑆮𑆫𑇀𑆓𑆾𑇁𑆪𑆁 𑆮𑆴𑆩𑆷𑆞𑆾𑇁𑆩𑆷𑆞𑆮𑆠𑇀𑆱𑇀𑆮𑆪𑆩𑇀  𑇅
𑆱𑆲𑆳𑆤𑇀𑆠𑆫𑆼𑆟 𑆖𑆑𑇀𑆫𑆼𑆟 𑆥𑇀𑆫𑆮𑆸𑆠𑇀𑆠𑆴𑆱𑇀𑆡𑆴𑆠𑆴𑆱𑆁𑆲𑆸𑆠𑆵𑆂 𑇆𑇑/𑇖𑇆

𑆬𑆨𑆠𑆼 𑆠𑆠𑇀𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆼𑆤 𑆥𑆫𑆵𑆑𑇀𑆰𑇀𑆪𑆁 𑆠𑆠𑇀𑆠𑇀𑆮𑆩𑆳𑆢𑆫𑆳𑆠𑇀  𑇅
𑆪𑆠𑆂 𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆠𑆳 𑆠𑆱𑇀𑆪 𑆱𑆫𑇀𑆮𑆠𑇀𑆫𑆼𑆪𑆩𑆑𑆸𑆠𑇀𑆫𑆴𑆩𑆳 𑇆𑇑/𑇗𑇆

यतः करणवर्गोऽयं विमूढोऽमूढवत्स्वयम्  ।
सहान्तरेण चक्रेण प्रवृत्तिस्थितिसंहृतीः ॥१/६॥

लभते तत्प्रयत्नेन परीक्ष्यं तत्त्वमादरात्  ।
यतः स्वतन्त्रता तस्य सर्वत्रेयमकृत्रिमा ॥१/७॥

Yataḥ karaṇavargo'yaṃ vimūḍho'mūḍhavatsvayam  |
Sahāntareṇa cakreṇa pravṛttisthitisaṃhṛtīḥ || 1/6 ||

Labhate tatprayatnena parīkṣyaṃ tattvamādarāt  |
Yataḥ svatantratā tasya sarvatreyamakṛtrimā || 1/7 ||

Since (yataḥ) this (ayam) lifeless (vimūḍhaḥ) group of the senses (karaṇa-vargaḥ) (appears) to be alive (amūḍhavat) by itself (svayam), (consequently,) together with (saha) the inner (antareṇa) wheel (of Śakti) (cakreṇa), (it) attains --i.e. perceives-- (labhate) manifestation, maintenance and dissolution (pravṛtti-sthiti-saṃhṛtīḥ); (therefore,) That (tat) Reality (of Spanda or the Self) (tattvam) is worth the investigation (parīkṣyam) through continuous endeavour (prayatnena) zealously (ādarāt), because (yataḥ) this (iyam) inartificial (akṛtrimā) Freedom or Self-dependence (sva-tantra-tā) of It (tasya) (exists) everywhere (sarvatra). || 1/6-7 ||

𑆑𑆫𑆟𑆮𑆫𑇀𑆓𑆾 𑆮𑆴𑆩𑆷𑆞𑆂 𑆱𑇀𑆪𑆳𑆠𑇀𑆱𑆾’ 𑆩𑆷𑆞𑆮𑆢𑇀𑆮𑆴𑆨𑆳𑆠𑆴 𑆱𑇀𑆮𑆯𑆑𑇀𑆠𑇀𑆪𑆤𑇀𑆠𑆫𑆖𑆑𑇀𑆫𑆼𑆟 𑆮𑆳
𑆑𑆫𑆟𑆼𑆯𑇀𑆮𑆫𑆵𑆨𑆴𑆫𑇀𑆪𑆳𑆨𑆴𑆫𑆼𑆮 𑆱 𑆮𑆴𑆯𑇀𑆮𑆱𑆸𑆰𑇀𑆛𑆴𑆱𑇀𑆡𑆴𑆠𑆴𑆱𑆁𑆲𑆳𑆫𑆳𑆤𑇀𑆪𑆳𑆠𑆴 𑇅 𑆠𑆡𑆳 𑆑𑆫𑆟𑆘𑆵𑆮𑆤𑆁
𑆑𑆫𑆟𑆼𑆯𑇀𑆮𑆫𑆵𑆖𑆑𑇀𑆫𑆁 𑆪𑆢𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆠𑇀𑆩𑆴𑆑𑆳𑆱𑇀𑆥𑆤𑇀𑆢𑆫𑆷𑆥𑆱𑇀𑆮𑆯𑆑𑇀𑆠𑆴𑆥𑇀𑆫𑆥𑆚𑇀𑆖𑆂 𑇅 𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆁
𑆱𑆸𑆰𑇀𑆛𑇀𑆪𑆳𑆢𑆴𑆥𑆢𑆼’𑆥𑆴 𑆨𑆳𑆠𑆴 𑆠𑆡𑆳 𑆠𑆠𑇀𑆥𑆫𑆵𑆑𑇀𑆰𑇀𑆪𑆁 𑆱𑆢𑆳 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆼𑆤
𑆠𑆠𑇀𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆫𑇀𑆡𑆼 𑇅 𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆠𑆳𑆯𑆧𑇀𑆢𑆳𑆫𑇀𑆡𑆱𑇀𑆠𑆢𑇀𑆤𑆽𑆮𑆳𑆨𑆷𑆠𑆁 𑆖 𑆑𑆸𑆠𑇀𑆫𑆴𑆩𑆁 𑆪𑆠𑆂
𑆥𑇀𑆫𑆥𑆚𑇀𑆖𑆼 𑆮𑆴𑆯𑇀𑆮𑆫𑆷𑆥𑆼 𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆠𑆢𑆳𑆣𑆳𑆫𑆂 𑆱𑆢𑆳𑆱𑇀𑆠𑆴 𑆖 𑆠𑆢𑇀𑆮𑆴𑆤𑆳 𑆤 𑆮𑆴𑆯𑇀𑆮𑆁
𑆮𑆴𑆨𑆳𑆠𑆴 𑇅 𑆍𑆠𑆠𑇀𑆱𑆠𑇀𑆪𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆁 𑆪𑆾𑆓𑆴𑆤𑆳𑆁 𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆪𑆾𑆓𑆠 𑆍𑆮 𑇆𑇑/𑇖-𑇗𑇆

करणवर्गो विमूढः स्यात्सो’ मूढवद्विभाति स्वशक्त्यन्तरचक्रेण वा
करणेश्वरीभिर्याभिरेव स विश्वसृष्टिस्थितिसंहारान्याति । तथा करणजीवनं
करणेश्वरीचक्रं यदहंविमर्शात्मिकास्पन्दरूपस्वशक्तिप्रपञ्चः । स्पन्दतत्त्वं
सृष्ट्यादिपदे’पि भाति तथा तत्परीक्ष्यं सदा सर्वत्र प्रयत्नेन
तत्प्रत्यभिज्ञार्थे । स्वतन्त्रताशब्दार्थस्तद्नैवाभूतं च कृत्रिमं यतः
प्रपञ्चे विश्वरूपे स्पन्दतत्त्वं तदाधारः सदास्ति च तद्विना न विश्वं
विभाति । एतत्सत्यपरिज्ञानं योगिनां प्रयत्नयोगत एव ॥१/६-७॥

Karaṇavargo vimūḍhaḥ syātso’ mūḍhavadvibhāti svaśaktyantaracakreṇa vā karaṇeśvarībhiryābhireva sa viśvasṛṣṭisthitisaṃhārānyāti | Tathā karaṇajīvanaṃ karaṇeśvarīcakraṃ yadahaṃvimarśātmikāspandarūpasvaśaktiprapañcaḥ | Spandatattvaṃ sṛṣṭyādipade’pi bhāti tathā tatparīkṣyaṃ sadā sarvatra prayatnena tatpratyabhijñārthe | Svatantratāśabdārthastadnaivābhūtaṃ ca kṛtrimaṃ yataḥ prapañce viśvarūpe spandatattvaṃ tadādhāraḥ sadāsti ca tadvinā na viśvaṃ vibhāti | Etatsatyaparijñānaṃ yogināṃ prayatnayogata eva || 1/6-7 ||

The group of the senses (karaṇa-vargaḥ) is lifeless (vimūḍhaḥ), (but) it (saḥ) actually (syāt) appears (vibhāti) to be ‘alive’ (amūḍhavat) by means of the Inner Wheel of one’s own Śakti or Power (sva-śakti-antara-cakreṇa) (which Wheel is) called (vā) the Karaṇeśvarī-s or the Mistresses of the Senses (karaṇa-īśvarībhiḥ), (and such group of the senses) (saḥ) attains (yāti) manifestation, maintenance and dissolution of the universe (viśva-sṛṣṭi-sthiti-saṃhārān) only (eva) through Them (yābhiḥ). Therefore (tathā), the Life of the senses (karaṇa-jīvanam) is the Wheel of the Karaṇeśvarī-s (karaṇa-īśvarī-cakram), Which (yat) is the Expansion of one’s own Śakti or Spanda characterized by Self-awareness (aham-vimarśa-ātmikā-spanda-rūpa-sva-śakti-prapañcaḥ). The Spanda Principle (spanda-tattvam) shines (bhāti) even (api) in the conditions of manifestation, etc. (sṛṣṭi-ādi-pade); hence (tathā), It (tat) is worthy of investigation (parīkṣyam) everywhere (sarvatra) in continuity (sadā) by means of zealous effort (prayatnena) for the sake of Its Recognition (tat-pratyabhijña-arthe). The word ‘Svatantratā’ or ‘the State of Freedom or Self-dependency’ (sva-tantratā-śabda-arthaḥ) (refers to the fact that) It (tat) is never (na…eva) created (kṛtrimam) (and) non-existent (abhūtam), because (yataḥ) during the appearance of the expansion of the universe (prapañce…viśva-rūpe), the Spanda Principle (spanda-tattvam) always (sadā) exists (asti) as its Holder or Support (tat-ādhāraḥ), and (ca) without (vinā) It (tat) no (na) universe (viśvam) appears (vibhāti). Proper understanding of this Truth (etat-satya-parijñānam) (is to be attained) only (eva) by means of continuous effort (prayatna-yogataḥ) on the part of yogī-s (yoginām). || 1/6-7 ||

𑆤 𑆲𑆵𑆖𑇀𑆗𑆳𑆤𑆾𑆢𑆤𑆱𑇀𑆪𑆳𑆪𑆁 𑆥𑇀𑆫𑆼𑆫𑆑𑆠𑇀𑆮𑆼𑆤 𑆮𑆫𑇀𑆠𑆠𑆼  𑇅
𑆃𑆥𑆴 𑆠𑇀𑆮𑆳𑆠𑇀𑆩𑆧𑆬𑆱𑇀𑆥𑆫𑇀𑆯𑆳𑆠𑇀𑆥𑆶𑆫𑆶𑆰𑆱𑇀𑆠𑆠𑇀𑆱𑆩𑆾 𑆨𑆮𑆼𑆠𑇀 𑇆𑇑/𑇘𑇆

न हीच्छानोदनस्यायं प्रेरकत्वेन वर्तते  ।
अपि त्वात्मबलस्पर्शात्पुरुषस्तत्समो भवेत् ॥१/८॥

Na hīcchānodanasyāyaṃ prerakatvena vartate  |
Api tvātmabalasparśātpuruṣastatsamo bhavet || 1/8 ||

This limited being (ayam…vartate…puruṣaḥ) cannot (na…hi) remove desires (icchā-nodanasya) by setting (them) in motion (in any direction) (prerakatvena), though (api…tu) (being) touched by the Power of the Self (ātmā-bala-sparśāt), (he) becomes (bhavet) identical to That --i.e. to Spanda or the Self. He Himself becomes Spanda-- (tat-samaḥ). || 1/8 ||

𑆥𑆶𑆫𑆶𑆰𑆾 𑆩𑆴𑆠𑆥𑇀𑆫𑆩𑆳𑆠𑆳 𑆪𑆾 𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆠𑆳𑆢𑆩𑇀𑆪𑆼𑆖𑇀𑆗𑆳𑆤𑆶𑆘𑆵𑆮𑆵 𑆖 𑆱𑆾’ 𑆯𑆑𑇀𑆠𑆱𑇀𑆠𑆳𑆁 𑆤𑆾𑆠𑇀𑆠𑆶𑆁 𑆪𑆠𑆂
𑆱 𑆠𑆠𑇀𑆑𑆸𑆠𑆂 𑇅 𑆍𑆰𑆳 𑆤𑆴𑆫𑇀𑆩𑆳𑆠𑇀𑆫𑆵𑆖𑇀𑆗𑆳𑆒𑇀𑆪𑆳 𑆠𑆡𑆳 𑆥𑆶𑆫𑆶𑆰𑆱𑇀𑆮𑆨𑆳𑆮𑆂 𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆩𑆳𑆠𑇀𑆩𑆧𑆬𑆁
𑆖 𑆠𑆠𑇀𑆱𑇀𑆥𑆫𑇀𑆯𑆳𑆠𑇀𑆥𑆶𑆫𑆶𑆰𑆱𑇀𑆠𑆠𑇀𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆫𑆷𑆥𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆨𑆮𑆼𑆖𑇀𑆖 𑆱 𑆠𑆱𑇀𑆪 𑆠𑆶 𑆤𑆴𑆫𑇀𑆩𑆴𑆠𑆾
𑆮𑆴𑆨𑆳𑆠𑆴 𑇅 𑆥𑆶𑆫𑆶𑆰𑆾 𑆮𑆼𑆖𑇀𑆗𑆳𑆑𑆸𑆠𑆱𑇀𑆠𑆡𑆳 𑆪𑆾𑆓𑆴𑆤𑆳𑆩𑆶𑆥𑆼𑆪𑆳 𑆠𑆠𑇀𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆫𑆷𑆥𑆲𑆼𑆠𑆶𑆱𑆩𑆠𑆳 𑆪𑆳
𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆱𑆁𑆱𑇀𑆥𑆫𑇀𑆯𑆳𑆢𑆶𑆢𑆴𑆠𑆳 𑆤𑆳𑆡𑆥𑇀𑆫𑆱𑆳𑆢𑆠𑆾 𑆪𑆠𑆱𑇀𑆠𑆢𑆤𑆤𑇀𑆠𑆫𑆁 𑆖𑆼𑆖𑇀𑆗𑆳𑆤𑆾𑆢𑆤𑆁 𑆤
𑆑𑆳𑆫𑇀𑆪𑆁 𑇅 𑆍𑆑𑆳𑆑𑆳𑆫𑇀𑆪𑆳 𑆠𑆼𑆰𑆳𑆁 𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆮𑆴𑆮𑆴𑆑𑇀𑆠𑆴𑆫𑇀𑆪𑆠 𑆆𑆢𑆸𑆱𑆼𑆖𑇀𑆗𑆳𑆤𑇀𑆠𑆫𑇀𑆩𑆶𑆒𑆠𑇀𑆮𑆠𑆠𑇀𑆥𑆫𑆳
𑆥𑇀𑆫𑆱𑆳𑆢𑆨𑆸𑆠𑆳 𑇆𑇑/𑇘𑇆

पुरुषो मितप्रमाता यो बहिर्मुखतादम्येच्छानुजीवी च सो’ शक्तस्तां नोत्तुं यतः
स तत्कृतः । एषा निर्मात्रीच्छाख्या तथा पुरुषस्वभावः स्पन्दतत्त्वमात्मबलं
च तत्स्पर्शात्पुरुषस्तत्स्वात्मरूपस्पन्दतत्त्वं भवेच्च स तस्य तु निर्मितो
विभाति । पुरुषो वेच्छाकृतस्तथा योगिनामुपेया तत्स्पन्दतत्त्वरूपहेतुसमता या
स्पन्दतत्त्वसंस्पर्शादुदिता नाथप्रसादतो यतस्तदनन्तरं चेच्छानोदनं न
कार्यं । एकाकार्या तेषां स्पन्दतत्त्वविविक्तिर्यत ईदृसेच्छान्तर्मुखत्वतत्परा
प्रसादभृता ॥१/८॥

Puruṣo mitapramātā yo bahirmukhatādamyecchānujīvī ca so’ śaktastāṃ nottuṃ yataḥ sa tatkṛtaḥ | Eṣā nirmātrīcchākhyā tathā puruṣasvabhāvaḥ spandatattvamātmabalaṃ ca tatsparśātpuruṣastatsvātmarūpaspandatattvaṃ bhavecca sa tasya tu nirmito vibhāti | Puruṣo vecchākṛtastathā yogināmupeyā tatspandatattvarūpahetusamatā yā spandatattvasaṃsparśāduditā nāthaprasādato yatastadanantaraṃ cecchānodanaṃ na kāryaṃ | Ekākāryā teṣāṃ spandatattvaviviktiryata īdṛsecchāntarmukhatvatatparā prasādabhṛtā || 1/8 ||

Puruṣa (puruṣaḥ) is the limited expirent (mita-pramātā), who (yaḥ) is dependent on the untamable desire for the condition of extroversion (bahir-mukhatā-adamya-icchā-anujīvī), and (ca) he (saḥ) is unable (aśaktaḥ) to drive or remove (nottum) that (tām), because (yataḥ) he (saḥ) is made of that --i.e. puruṣa is extroversion-- (tat-kṛtaḥ).

This (eṣā) (which) is called icchā or desire --i.e. the Will of the Lord-- (īcchā-ākhyā) is thus (tathā) the Creator (nirmātrī), (and) the Essential Nature of the puruṣa (puruṣa-svabhāvaḥ) is the Spanda Principle (spanda-tattvam), the Power of the Self (ātmā-balam), and (ca) being touched by That (tat-sparśāt), the puruṣa (puruṣaḥ) becomes (bhavet) the (tat) Spanda Principle (That is) one’s own Self (sva-ātmā-rūpa-spanda-tattvam), and (tu) for That (tasya), he --i.e. the puruṣa-- (saḥ) shines (vibhāti) as ‘being created’ (nirmitaḥ).

In other words (vā), puruṣa or the limited being (puruṣaḥ) is created by desire --i.e. hence he cannot remove it-- (icchā-kṛtaḥ); therefore (tathā), yogī-s (yoginām) must strive after (upeyā) the identification with the Source of desire in the form of the Spanda Principle (tat-spanda-tattva-rūpa-hetu-samatā), which (identification) (yā) rises (uditā) due to the firm Touch of the Spanda Principle (spanda-tattva-saṃsparśāt) (characterized) by the Grace of the Lord (nātha-prasādataḥ), because (yataḥ) It --i.e. the Spanda Principle-- (tat) is constantly existing (anantaram), and (ca) (therefore,) removing desire (icchā-nodanam) is not (na) the task to be done (kāryam). The only task to be done (ekā-kāryā) for yogī-s (teṣām) is ‘Investigation of the Spanda Principle’ (spanda-tattva-viviktiḥ), as (yataḥ) such (īdṛsā) a desire (icchā) is devoted to ‘introversion’ (antar-mukhatva-tatparā), (because It is) is full of Divine Grace (prasāda-bhṛtā). || 1/8 ||

𑆤𑆴𑆘𑆳𑆯𑆶𑆢𑇀𑆣𑇀𑆪𑆳𑆱𑆩𑆫𑇀𑆡𑆱𑇀𑆪 𑆑𑆫𑇀𑆠𑆮𑇀𑆪𑆼𑆰𑇀𑆮𑆨𑆴𑆬𑆳𑆰𑆴𑆟𑆂  𑇅
𑆪𑆢𑆳 𑆑𑇀𑆰𑆾𑆨𑆂 𑆥𑇀𑆫𑆬𑆵𑆪𑆼𑆠 𑆠𑆢𑆳 𑆱𑇀𑆪𑆳𑆠𑇀𑆥𑆫𑆩𑆁 𑆥𑆢𑆩𑇀 𑇆𑇑/𑇙𑇆

निजाशुद्ध्यासमर्थस्य कर्तव्येष्वभिलाषिणः  ।
यदा क्षोभः प्रलीयेत तदा स्यात्परमं पदम् ॥१/९॥

Nijāśuddhyāsamarthasya kartavyeṣvabhilāṣiṇaḥ  |
Yadā kṣobhaḥ pralīyeta tadā syātparamaṃ padam || 1/9 ||

When (yadā) that confusion (kṣobhaḥ) of (such a limited being Who) is unable to act (because of) his own impurity (nijā-āśuddhi-asamarthasya) (, which ‘confusion’ consists of) ‘being desirous (abhilāṣiṇaḥ) of ‘actions to be done’ (kartavyeṣu) disappears (pralīyeta), then (tadā) actually (syāt) the Supreme (paramam) State (appears) (padam). || 1/9 ||

𑆑𑆫𑇀𑆠𑆮𑇀𑆪𑆼𑆰𑇀𑆮𑆨𑆴𑆬𑆳𑆰𑆵 𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆠𑇀𑆮𑆫𑆷𑆥𑆑𑇀𑆰𑆾𑆨𑆳𑆠𑇀𑆩𑆑𑆾 𑆤𑆴𑆘𑆳𑆯𑆶𑆢𑇀𑆣𑇀𑆪𑆱𑆩𑆫𑇀𑆡𑆂
𑆥𑆶𑆫𑆶𑆰𑆱𑇀𑆠𑇀𑆪𑆱𑇀𑆪𑆳𑆱𑆩𑆫𑇀𑆡𑆠𑇀𑆮𑆁 𑆮𑆴𑆯𑇀𑆮𑆲𑆼𑆠𑇀𑆮𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆩𑆪𑆩𑇀 𑇅 𑆪𑆢𑆳 𑆠𑆠𑇀𑆑𑇀𑆰𑆾𑆨𑆂 𑆥𑇀𑆫𑆬𑆵𑆪𑆼𑆠
𑆠𑆢𑆳 𑆱𑇀𑆪𑆳𑆠𑇀𑆱𑇀𑆮𑆥𑆫𑆨𑆼𑆢𑆳𑆠𑇀𑆩𑆑𑆳𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆼𑆖𑇀𑆗𑆳𑆤𑆳𑆯𑆤𑆩𑇀 𑇅 𑆥𑆫𑆩𑆁 𑆥𑆢𑆩𑆴𑆲 𑆠𑆡𑆳
𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆱𑆩𑆠𑆳𑆲𑆁𑆠𑆳𑆫𑆲𑆱𑇀𑆪𑆁 𑆪𑆱𑇀𑆩𑆽 𑆑𑇀𑆫𑆴𑆪𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆠𑇀𑆩𑆴𑆑𑆳 𑆪𑆠𑆱𑇀𑆠𑆠𑇀𑆮𑆴𑆯𑇀𑆮𑆲𑆼𑆠𑆶𑆂 𑇅
𑆃𑆠𑆂 𑆑𑇀𑆰𑆾𑆨𑆂 𑆱𑇀𑆪𑆳𑆤𑇀𑆩𑆴𑆠𑆳𑆱𑆩𑆠𑆳𑆱𑆶𑆢𑇀𑆣𑆂 𑇆𑇑/𑇙𑇆

कर्तव्येष्वभिलाषी बहिर्मुखत्वरूपक्षोभात्मको निजाशुद्ध्यसमर्थः
पुरुषस्त्यस्यासमर्थत्वं विश्वहेत्वपरिज्ञानमयम् । यदा तत्क्षोभः प्रलीयेत
तदा स्यात्स्वपरभेदात्मकाबहिर्मुखेच्छानाशनम् । परमं पदमिह तथा
स्पन्दतत्त्वसमताहंतारहस्यं यस्मै क्रियाहंविमर्शात्मिका यतस्तत्विश्वहेतुः ।
अतः क्षोभः स्यान्मितासमतासुद्धः ॥१/९॥

Kartavyeṣvabhilāṣī bahirmukhatvarūpakṣobhātmako nijāśuddhyasamarthaḥ puruṣastyasyāsamarthatvaṃ viśvahetvaparijñānamayam | Yadā tatkṣobhaḥ pralīyeta tadā syātsvaparabhedātmakābahirmukhecchānāśanam | Paramaṃ padamiha tathā spandatattvasamatāhaṃtārahasyaṃ yasmai kriyāhaṃvimarśātmikā yatastatviśvahetuḥ | Ataḥ kṣobhaḥ syānmitāsamatāsuddhaḥ || 1/9 ||

The puruṣa (puruṣaḥ) is desirous (abhilāṣī) of actions to be done (kartavyeṣvu), (but out of his) ‘incapacity to do’ because of his inherent impurity (nija-aśuddhi-asamarthaḥ), (he) is characterized by ‘confusion’ in the form of ‘extroversion’ (bahir-mukha-tva-rūpa-kṣobha-ātmakaḥ); (hence,) his (tasya) ‘condition of impurity’ (asamarthatvam) is composed of ‘the lack of understanding of the Source of the universe’ (viśva-hetu-aparijñāna-mayam).

When (yadā) his confusion (tat-kṣobhaḥ) disappears (pralīyeta), then (tadā) actually (syāt) his desire for extroversion - (which is) characterized by duality of one and others--i.e. one and the universe-- disappears (sva-para-bheda-ātmakā-bahir-mukha-icchā-nāśanam). The Supreme (paramam) State (padam) here (iha) then (tathā) (means) ‘Identification with the Spanda Principle’ (spanda-tattva-samatā), the Secret of Subjectivity (aham-tā-rahasyam), of which (yasmai) ‘activity’ (kriyā) has the nature of Self-awareness (aham-vimarśa-ātmikā), because (yataḥ) It (tat) is the Source of the universe (viśva-hetuḥ). Moreover (ataḥ), confusion (kṣobhaḥ) is impure (asuddhaḥ) (, because it is) nothing but (syāt) limited identity or identity with the measured (mitā-samatā). || 1/9 ||

𑆠𑆢𑆳𑆱𑇀𑆪𑆳𑆑𑆸𑆠𑇀𑆫𑆴𑆩𑆾 𑆣𑆫𑇀𑆩𑆾 𑆘𑇀𑆚𑆠𑇀𑆮𑆑𑆫𑇀𑆠𑆸𑆠𑇀𑆮𑆬𑆑𑇀𑆰𑆟𑆂  𑇅
𑆪𑆠𑆱𑇀𑆠𑆢𑆼𑆥𑇀𑆱𑆴𑆠𑆁 𑆱𑆫𑇀𑆮𑆁 𑆘𑆳𑆤𑆳𑆠𑆴 𑆖 𑆑𑆫𑆾𑆠𑆴 𑆖 𑇆𑇑/𑇑𑇐𑇆

तदास्याकृत्रिमो धर्मो ज्ञत्वकर्तृत्वलक्षणः  ।
यतस्तदेप्सितं सर्वं जानाति च करोति च ॥१/१०॥

Tadāsyākṛtrimo dharmo jñatvakartṛtvalakṣaṇaḥ  |
Yatastadepsitaṃ sarvaṃ jānāti ca karoti ca || 1/10 ||

Then (tadā), his (asya) inartifical --i.e. Natural-- (ākṛtrimaḥ) Condition (dharmaḥ) (which has) the characteristic of Knowledge and Doership (shines) (jñatva-kartṛtva-lakṣaṇaḥ), since (yataḥ) (he) knows (jānāti) and (ca…ca) does (karoti) everything (sarvam) (which) is desired by him (tat-īpsitam). || 1/10 ||

𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆱𑆩𑆠𑆪𑆳𑆲𑆤𑇀𑆠𑆳𑆠𑇀𑆩𑆴𑆑𑆪𑆾𑆠𑇀𑆥𑆳𑆢𑆑𑆳𑆠𑇀𑆩𑆼𑆖𑇀𑆗𑆳𑆮𑆯𑆳𑆢𑇀𑆪𑆾𑆓𑆵 𑆑𑇀𑆰𑆾𑆨𑆮𑆫𑇀𑆘𑆴𑆠𑆂
𑆘𑇀𑆚𑆠𑇀𑆮𑆑𑆫𑇀𑆠𑆸𑆠𑇀𑆮𑆲𑆼𑆠𑆶𑆫𑆠𑆂 𑆱 𑆘𑇀𑆚𑆼𑆪𑆘𑇀𑆚𑆳𑆠𑆳 𑆖 𑆑𑆳𑆫𑇀𑆪𑆑𑆫𑇀𑆠𑆳 𑇅 𑆅𑆠𑆴 𑆤 𑆘𑇀𑆚𑆼𑆪𑆁 𑆤 𑆖
𑆑𑆳𑆫𑇀𑆪𑆩𑇀𑆠𑆢𑇀𑆨𑆴𑆤𑇀𑆤𑆁 𑆠𑆡𑆾𑆨𑆪𑆁 𑆠𑆼𑆤𑆼 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆼𑆥𑇀𑆱𑆴𑆠𑆁 𑆤𑆳𑆤𑇀𑆪𑆼𑆤𑆼𑆠𑇀𑆪𑆫𑇀𑆡𑆂 𑇆𑇑/𑇑𑇐𑇆

स्पन्दतत्त्वसमतयाहन्तात्मिकयोत्पादकात्मेच्छावशाद्योगी क्षोभवर्जितः
ज्ञत्वकर्तृत्वहेतुरतः स ज्ञेयज्ञाता च कार्यकर्ता । इति न ज्ञेयं न च
कार्यम्तद्भिन्नं तथोभयं तेने स्वात्मनेप्सितं नान्येनेत्यर्थः ॥१/१०॥

spandatattvasamatayāhantātmikayotpādakātmecchāvaśādyogī kṣobhavarjitaḥ jñatvakartṛtvaheturataḥ sa jñeyajñātā ca kāryakartā | iti na jñeyaṃ na ca kāryamtadbhinnaṃ tathobhayaṃ tene svātmanepsitaṃ nānyenetyarthaḥ || 1/10 ||

The yogī (yogī) (who is) devoid of (the aforesaid) confusion (kṣobha-varjitaḥ), on authority of (his) Creative Will (utpādaka-ātmā-icchā-vaśāt), (becomes) the Source of Knowledge and Doership (jñatva-kartṛtva-hetuḥ) by means of (his) identification with the Spanda Principle (spanda-tattva-samatayā) characterized by Subjective Consciousness (ahantā-ātmikayā). Thus (ataḥ), he (saḥ) knows the knowable (jñeya-jñātā) and (ca) does (that which) is to be done (kārya-kartā). This means (iti): no (na) object of knowledge (jñeyam) and (ca) no (na) object of action (kāryam) is different from him (tat-bhinnam); therefore (tathā), both (ubhayam) are desired (īpsitaṃ) by his own Self (tena…svātmanā) and not (na) by another (entity) (anyena). This is the meaning (of the verse) (iti…arthaḥ).  || 1/10 ||

𑆠𑆩𑆣𑆴𑆰𑇀𑆜𑆳𑆠𑆸𑆨𑆳𑆮𑆼𑆤 𑆱𑇀𑆮𑆨𑆳𑆮𑆩𑆮𑆬𑆾𑆑𑆪𑆤𑇀  𑇅
𑆱𑇀𑆩𑆪𑆩𑆳𑆤 𑆅𑆮𑆳𑆱𑇀𑆠𑆼 𑆪𑆱𑇀𑆠𑆱𑇀𑆪𑆼𑆪𑆁 𑆑𑆶𑆱𑆸𑆠𑆴𑆂 𑆑𑆶𑆠𑆂 𑇆𑇑/𑇑𑇑𑇆

तमधिष्ठातृभावेन स्वभावमवलोकयन्  ।
स्मयमान इवास्ते यस्तस्येयं कुसृतिः कुतः ॥१/११॥

Tamadhiṣṭhātṛbhāvena svabhāvamavalokayan  |
Smayamāna ivāste yastasyeyaṃ kusṛtiḥ kutaḥ || 1/11 ||

How (can) (kutaḥ) this (iyam) wicked nature --i.e. ignorance-- (kusṛtiḥ) exists (anymore) (āste) in him (tasya) who (yaḥ) is truly (iva) astonished (smayamānaḥ) (while) beholding (avalokayan) the (tam) Essential Nature (of Spanda or the Self) (sva-bhāvam) as (being) the Ruler (of everything) (adhiṣṭhātṛ-bhāvena)? || 1/11 ||

𑆑𑆯𑇀𑆖𑆴𑆢𑇀𑆪𑆂 𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆱𑇀𑆩𑆪𑆩𑆳𑆤𑆾 𑆪𑆠𑆂 𑆱𑆾’ 𑆣𑆴𑆰𑇀𑆜𑆳𑆠𑆸𑆫𑆷𑆥𑆳𑆲𑆤𑇀𑆠𑆳𑆥𑆫𑆳𑆩𑆸𑆰𑇀𑆛𑆾 𑆤𑆽𑆮
𑆑𑆶𑆱𑆸𑆠𑇀𑆪𑆳 𑆱𑆁𑆯𑆪𑆳𑆠𑇀𑆩𑆴𑆑𑆪𑆳 𑆮𑆸𑆠𑆂 𑇅 𑆍𑆠𑆠𑇀𑆱𑆠𑇀𑆪𑆁 𑆪𑆠𑆂
𑆱𑆁𑆱𑆳𑆫𑆫𑆷𑆥𑆑𑆶𑆱𑆸𑆠𑆴𑆫𑇀𑆩𑆤𑆾𑆓𑆠𑆥𑆫𑆬𑆾𑆑𑆮𑆴𑆯𑇀𑆮𑆳𑆱𑆂 𑇅 𑆪𑆢𑆳𑆠𑇀𑆩𑆳 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆾 𑆧𑆾𑆣𑆠𑆴 𑆩𑆾𑆲𑆠𑆾’ 𑆱𑆿
𑆠𑆢𑆳 𑆖𑆴𑆤𑇀𑆠𑇀𑆪𑆱𑇀𑆠𑆴𑆰𑇀𑆜𑆠𑆴 𑆱𑆠𑆠𑆩𑇀 𑇅 𑆠𑆡𑆳𑆠𑇀𑆩𑆳 𑆥𑆫𑆥𑇀𑆫𑆩𑆳𑆠𑆳 𑆠𑆠𑇀𑆱𑆩𑆠𑆪𑆳 𑆖 𑆪𑆾𑆓𑆵
𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆴𑆠𑆂 𑆱𑆢𑆳 𑆱𑆲𑆘𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆠𑇀𑆮𑆳𑆠𑇀𑆩𑆑𑆂 𑇅 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆠𑇀𑆮𑆁
𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆓𑇀𑆫𑆳𑆲𑆑𑆖𑆴𑆢𑇀𑆫𑆷𑆥𑆣𑆳𑆫𑆑𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆁 𑆓𑇀𑆫𑆲𑆟𑆼’ 𑆥𑆴 𑆤𑆴𑆫𑆵𑆲𑆠𑇀𑆮𑆁 𑆱𑆠𑆠𑆩𑇀 𑇅 𑆱
𑆱𑇀𑆩𑆪𑆩𑆳𑆤𑆾 𑆤𑆴𑆠𑇀𑆪𑆁 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳𑆑𑇀𑆰𑆪𑆱𑇀𑆡𑆴𑆫𑆠𑇀𑆮𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆠𑆂 𑇅 𑆃𑆮𑆬𑆾𑆑𑆯𑆧𑇀𑆢𑆳𑆫𑇀𑆡 𑆅𑆲
𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆲𑆁𑆨𑆳𑆮𑆳𑆠𑇀𑆩𑆴𑆑𑆳 𑆪𑆠𑆂 𑆥𑇀𑆫𑆾𑆑𑇀𑆠 𑆄𑆠𑇀𑆩𑆳𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆂 𑇅 𑆱𑆁𑆱𑆳𑆫𑆂
𑆑𑆶𑆱𑆸𑆠𑆴𑆱𑇀𑆠𑆡𑆳 𑆱𑆁𑆑𑆬𑇀𑆥𑆳𑆠𑇀𑆩𑆴𑆑𑆳 𑆱𑆳 𑆱𑆁𑆑𑆬𑇀𑆥𑆲𑆼𑆠𑇀𑆮𑆘𑇀𑆚𑆳𑆤𑆁
𑆱𑇀𑆮𑆱𑆩𑇀𑆮𑆼𑆢𑆤𑆮𑆫𑇀𑆘𑆴𑆠𑆩𑇀 𑇆𑇑/𑇑𑇑𑇆

कश्चिद्यः स्पन्दतत्त्वस्मयमानो यतः सो’ धिष्ठातृरूपाहन्तापरामृष्टो नैव
कुसृत्या संशयात्मिकया वृतः । एतत्सत्यं यतः
संसाररूपकुसृतिर्मनोगतपरलोकविश्वासः । यदात्मा ग्राह्यो बोधति मोहतो’ सौ
तदा चिन्त्यस्तिष्ठति सततम् । तथात्मा परप्रमाता तत्समतया च योगी
स्वात्मप्रतिष्ठितः सदा सहजनिर्विकल्पत्वात्मकः । निर्विकल्पत्वं
ग्राह्यग्राहकचिद्रूपधारकपरिज्ञानं ग्रहणे’ पि निरीहत्वं सततम् । स
स्मयमानो नित्यं स्वात्माक्षयस्थिरत्वप्रत्यभिज्ञातः । अवलोकशब्दार्थ इह
स्पन्दतत्त्वप्रत्यभिज्ञाहंभावात्मिका यतः प्रोक्त आत्माग्राह्यः । संसारः
कुसृतिस्तथा संकल्पात्मिका सा संकल्पहेत्वज्ञानं
स्वसम्वेदनवर्जितम् ॥१/११॥

kaścidyaḥ spandatattvasmayamāno yataḥ so’ dhiṣṭhātṛrūpāhantāparāmṛṣṭo naiva kusṛtyā saṃśayātmikayā vṛtaḥ | etatsatyaṃ yataḥ saṃsārarūpakusṛtirmanogataparalokaviśvāsaḥ | yadātmā grāhyo bodhati mohato’ sau tadā cintyastiṣṭhati satatam | tathātmā parapramātā tatsamatayā ca yogī svātmapratiṣṭhitaḥ sadā sahajanirvikalpatvātmakaḥ | nirvikalpatvaṃ grāhyagrāhakacidrūpadhārakaparijñānaṃ grahaṇe’ pi nirīhatvaṃ satatam | sa smayamāno nityaṃ svātmākṣayasthiratvapratyabhijñātaḥ | avalokaśabdārtha iha spandatattvapratyabhijñāhaṃbhāvātmikā yataḥ prokta ātmāgrāhyaḥ | saṃsāraḥ kusṛtistathā saṃkalpātmikā sā saṃkalpahetvajñānaṃ svasamvedanavarjitam || 1/11 ||

Someone (kaścid) who (yaḥ) is astonished by the Spanda Principle (spanda-tattva-smayamānaḥ) (is astonished) because (yataḥ) he (saḥ) is Touched by Subjectivity that is the Nature of the Ruler (of the universe, and he is) (adhiṣṭhātṛ-rūpa-ahantā-parāmṛṣṭaḥ) never (na…eva) covered (vṛtaḥ) by ‘kusṛti’ or ‘wicked nature’ --i.e. spiritual ignorance-- (kusṛtyā) characterized by doubts (saṃśaya-ātmikayā). This (etat) is true (satyam) because (yataḥ) (that) ‘wicked nature’ or ‘ignorance’ is the nature of saṃsāra or transmigratory existence (saṃsāra-rūpa-kusṛtiḥ) (that is nothing but) the belief in ‘paraloka’ or ‘another world’ --i.e. another being, another self, another state, etc.-- (which is always) mental (manas-gata-para-loka-viśvāsaḥ).

When (yadā) the Self (ātmā) is considered (bodhati) as an object to be attained (grāhyaḥ) out of delusion (mohataḥ), then (tadā) It (asau) always (satatam) remains an object of thought (cintyaḥ). Therefore (tathā), the Self (ātmā) is the Supreme Perceiver (of any object) (para-pramātā), and (ca) by means of ‘Identification with That’ (tat-samatayā), the yogī (yogī) is resting in his own Self (svātmā-pratiṣṭhitaḥ) without any break (sadā), (and his resting) is characterized by natural thoughtlessness (sahaja-nirvikalpatva-ātmakaḥ). Thoughtlessness (here means) (nirvikalpatvam) complete (and) constant knowledge about the Holder of the (limited) perceiver and the perceived (grāhya-grāhaka-cit-rūpa-dhāraka-parijñānam…satatam) (Who is) Consciousness, even (api) during perception (grahaṇe), (therefore It is) indifference or absence of desire (for grabbing differences) (nirīhatvam). He (saḥ) is always (nityam) astonished (smayamānaḥ) because of the recognition of his own Self’s Constancy (which) has never been lost (sva-ātmā-akṣaya-sthiratva-pratyabhijñātaḥ). The meaning of the word ‘avaloka’ or ‘beholding’ (avaloka-śabda-arthaḥ) here (iha) is ‘recognition of the Spanda Principle’ (spanda-tattva-pratyabhijñā), (which recognition) has the nature of ‘ahaṃbhāva’ or ‘I-ness’ --i.e. Self-awareness-- (aham-bhāva-ātmikā), since (yataḥ) as it has been said (proktaḥ), the Self (ātmā) is not an object of perception (agrāhyaḥ). Saṃsāra (saṃsāraḥ) is therefore (tathā) a ‘wicked nature’ (kusṛtiḥ) characterized by imagination (saṃkalpa-ātmikā), (and) that (sā) (imagination) is ignorance about the Source of imagination (saṃkalpa-hetu-ajñānam) (which is then) devoid of Self-knowledge (sva-samvedana-varjitam).  || 1/11 ||

𑆤𑆳𑆨𑆳𑆮𑆾 𑆨𑆳𑆮𑇀𑆪𑆠𑆳𑆩𑆼𑆠𑆴 𑆤 𑆖 𑆠𑆠𑇀𑆫𑆳𑆱𑇀𑆠𑇀𑆪𑆩𑆷𑆞𑆠𑆳  𑇅
𑆪𑆠𑆾𑇁𑆨𑆴𑆪𑆾𑆓𑆱𑆁𑆱𑇀𑆥𑆫𑇀𑆯𑆳𑆠𑇀𑆠𑆢𑆳𑆱𑆵𑆢𑆴𑆠𑆴 𑆤𑆴𑆯𑇀𑆖𑆪𑆂 𑇆𑇑/𑇑𑇒𑇆

नाभावो भाव्यतामेति न च तत्रास्त्यमूढता  ।
यतोऽभियोगसंस्पर्शात्तदासीदिति निश्चयः ॥१/१२॥

Nābhāvo bhāvyatāmeti na ca tatrāstyamūḍhatā  |
Yato'bhiyogasaṃsparśāttadāsīditi niścayaḥ || 1/12 ||

‘Non-existence’ (abhāvaḥ) does not (na) advance (eti) towards the future --i.e. will never happen or never exists-- (bhāvyatām), and (ca) no (na) absence of confusion (amūḍhatā) exists (asti) there --i.e. in non-existence-- (tatra), since (yataḥ) because of the close contact with the proof (which) comes from subsequent investigation (abhi-yoga-saṃ-sparśāt), (the notion:) “It was (āsīt) that --i.e. confusion-- (tat)” becomes (iti) a fact (niścayaḥ). || 1/12 ||

𑆃𑆠𑆱𑇀𑆠𑆠𑇀𑆑𑆸𑆠𑇀𑆫𑆴𑆩𑆁 𑆘𑇀𑆚𑆼𑆪𑆁 𑆱𑆿𑆰𑆶𑆥𑇀𑆠𑆥𑆢𑆮𑆠𑇀𑆱𑆢𑆳  𑇅
𑆤 𑆠𑇀𑆮𑆼𑆮𑆁 𑆱𑇀𑆩𑆫𑇀𑆪𑆩𑆳𑆟𑆠𑇀𑆮𑆁 𑆠𑆠𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆥𑇀𑆫𑆠𑆴𑆥𑆢𑇀𑆪𑆠𑆼 𑇆𑇑/𑇑𑇓𑇆

अतस्तत्कृत्रिमं ज्ञेयं सौषुप्तपदवत्सदा  ।
न त्वेवं स्मर्यमाणत्वं तत्तत्त्वं प्रतिपद्यते ॥१/१३॥

Atastatkṛtrimaṃ jñeyaṃ sauṣuptapadavatsadā  |
Na tvevaṃ smaryamāṇatvaṃ tattattvaṃ pratipadyate || 1/13 ||

Therefore (ataḥ), that (tat) created (kṛtrimam) object of cognition --i.e. the previously mentioned non-existence-- (jñeyam) is always (sadā) like the state of deep-sleep (sauṣupta-pada-vat), and (tu) the (tat) Reality (of Spanda or the Self) (tattvam) is truly (evam) not (na) realized (pratipadyate) as ‘a state of being remembered’ (smaryamāṇa-tvam). || 1/13 ||

𑆃𑆨𑆳𑆮𑆾’ 𑆮𑆫𑇀𑆠𑆩𑆳𑆤𑆂 𑆱𑇀𑆪𑆳𑆢𑇀𑆮𑆳 𑆱𑆾’ 𑆬𑆨𑇀𑆪𑆾 𑆪𑆠𑆾 𑆬𑆳𑆨𑆾 𑆩𑆳𑆠𑆸𑆨𑆳𑆮𑆳𑆪𑆠𑇀𑆠𑆂 𑇅 𑆃𑆨𑆳𑆮𑇀𑆪𑆾’ 𑆨𑆳𑆮𑆾
𑆤𑆳𑆱𑇀𑆠𑆴 𑆱𑆁𑆑𑆬𑇀𑆥𑆠 𑆉𑆠𑆼 𑇅 𑆃𑆠𑆾’ 𑆨𑆳𑆮𑆳𑆤𑆶𑆨𑆮𑆾 𑆩𑆴𑆠𑆪𑆾𑆓𑆴𑆤𑆾 𑆩𑆷𑆞𑆠𑆳𑆠𑇀𑆩𑆑𑆾 𑆪𑆠𑆂 𑆱
𑆮𑆫𑇀𑆠𑆩𑆳𑆤𑆂 𑆱𑇀𑆩𑆫𑆟𑆫𑆷𑆥𑆳𑆨𑆴𑆪𑆾𑆓𑆑𑆳𑆬𑆼 𑆤𑆳𑆮𑆫𑇀𑆠𑆩𑆳𑆤𑆾’ 𑆨𑆮𑆠𑇀 𑇅 𑆠𑆡𑆳 𑆩𑆴𑆠𑆪𑆾𑆓𑆴𑆤𑆾’
𑆨𑆳𑆮𑆳𑆤𑆶𑆨𑆮𑆂 𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑆴𑆫𑇀𑆘𑇀𑆚𑆼𑆪𑆼𑆠𑆴 𑆑𑆡𑇀𑆪𑆠𑆼 𑆱𑆢𑆳 𑆪𑆠 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳 𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆱𑇀𑆪𑆳𑆤𑇀𑆤
𑆱𑇀𑆩𑆫𑇀𑆪𑆩𑇀 𑇅 𑆅𑆠𑇀𑆡𑆁 𑆪𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳𑆤𑆩𑆲𑆩𑆳𑆬𑆾𑆑 𑆅𑆠𑆴 𑆩𑆤𑇀𑆪𑆠𑆼 𑆱 𑆠𑆱𑇀𑆪𑆳𑆤𑆶𑆨𑆮𑆑𑆡𑆑𑆾 𑆤
𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆾 𑆪𑆠𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳 𑆤 𑆱𑇀𑆩𑆫𑆼𑆟𑆳𑆤𑆶𑆨𑆷𑆪𑆠𑆼 𑇅 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆥𑆫𑆳𑆩𑆫𑇀𑆯𑆱𑇀𑆠𑆡𑆳
𑆱𑇀𑆮𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆫𑆼𑆮𑆳𑆤𑆤𑇀𑆠𑆫𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆠𑇀𑆩𑆴𑆑𑆳 𑇅 𑆍𑆠𑆱𑇀𑆪𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆱𑇀𑆪 𑆮𑆴𑆯𑆼𑆰𑆫𑆷𑆥𑆁
𑆑𑆡𑆴𑆠𑆁 𑆥𑇀𑆫𑆡𑆩𑆾𑆤𑇀𑆩𑆼𑆰𑆼 𑆱𑇀𑆮𑆫𑆷𑆥𑆱𑇀𑆥𑆤𑇀𑆢𑆳𑆒𑇀𑆪𑆼 𑆖 𑆠𑆱𑇀𑆪 𑆱𑆳𑆩𑆳𑆤𑇀𑆪𑆫𑆷𑆥𑆁 𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆾𑆤𑇀𑆩𑆼𑆰𑆼
𑆱𑆲𑆘𑆮𑆴𑆢𑇀𑆪𑆾𑆢𑆪𑆳𑆒𑇀𑆪𑆼 𑆑𑆡𑆴𑆠𑆁 𑆱𑇀𑆥𑆤𑇀𑆢𑆑𑆳𑆫𑆴𑆑𑆳𑆪𑆳𑆩𑆴𑆲 𑇆𑇑/𑇑𑇒-𑇑𑇓𑇆

अभावो’ वर्तमानः स्याद्वा सो’ लभ्यो यतो लाभो मातृभावायत्तः । अभाव्यो’ भावो
नास्ति संकल्पत ऋते । अतो’ भावानुभवो मितयोगिनो मूढतात्मको यतः स
वर्तमानः स्मरणरूपाभियोगकाले नावर्तमानो’ भवत् । तथा मितयोगिनो’
भावानुभवः सुषुप्तिर्ज्ञेयेति कथ्यते सदा यत स्वात्मा स्पन्दतत्त्वं स्यान्न
स्मर्यम् । इत्थं यः स्वात्मानमहमालोक इति मन्यते स तस्यानुभवकथको न
स्वात्मविश्रान्तो यतः स्वात्मा न स्मरेणानुभूयते । स्वात्मपरामर्शस्तथा
स्वस्वात्मविश्रान्तिरेवानन्तराहंविमर्शात्मिका । एतस्याहंविमर्शस्य विशेषरूपं
कथितं प्रथमोन्मेषे स्वरूपस्पन्दाख्ये च तस्य सामान्यरूपं द्वितीयोन्मेषे
सहजविद्योदयाख्ये कथितं स्पन्दकारिकायामिह ॥१/१२-१३॥

abhāvo’ vartamānaḥ syādvā so’ labhyo yato lābho mātṛbhāvāyattaḥ | abhāvyo’ bhāvo nāsti saṃkalpata ṛte | ato’ bhāvānubhavo mitayogino mūḍhatātmako yataḥ sa vartamānaḥ smaraṇarūpābhiyogakāle nāvartamāno’ bhavat | tathā mitayogino’ bhāvānubhavaḥ suṣuptirjñeyeti kathyate sadā yata svātmā spandatattvaṃ syānna smaryam | itthaṃ yaḥ svātmānamahamāloka iti manyate sa tasyānubhavakathako na svātmaviśrānto yataḥ svātmā na smareṇānubhūyate | svātmaparāmarśastathā svasvātmaviśrāntirevānantarāhaṃvimarśātmikā | etasyāhaṃvimarśasya viśeṣarūpaṃ kathitaṃ prathamonmeṣe svarūpaspandākhye ca tasya sāmānyarūpaṃ dvitīyonmeṣe sahajavidyodayākhye kathitaṃ spandakārikāyāmiha || 1/12-13 ||

Non-existence (abhāvaḥ) is truly (syāt) not existing (avartamānaḥ), or to put it differently (vā), it is (saḥ) not obtainable (alabhyaḥ), since (yataḥ) attaining (anything) (lābhaḥ) is dependent on the existence of a perceiver --i.e. attainer-- (mātṛ-bhāva-āyattaḥ); (therefore,) ‘abhāva’ or ‘non-existence’ (abhāvaḥ) will never happen (abhāvyaḥ), (because it is) not (na) existing (asti) apart (ṛte) from imagination (saṃkalpataḥ). Thus (ataḥ), the experience of abhāva or disappearance (abhāva-anubhavaḥ) on the part of limited yogī-s (mita-yoginaḥ) is characterized by mūḍhatā or delusion (mūḍhatā-ātmakaḥ), since (yataḥ) he (saḥ) is existing (vartamānaḥ) in the moment of abhiyoga or when he is recollecting his experience (smaraṇa-rūpa-abhi-yoga-kāle), (so) he was (abhavat) not absent (during his experience of apparent disappearance) (na…avartamānaḥ).

Hence (tathā), the experience of non-existence --i.e. void-- (abhāva-anubhavaḥ) in the case of a limited yogin (mita-yoginaḥ) is (sadā) always an object of perception (jñeyā) called (iti…kathyate) ‘suṣupti’ or ‘deep sleep’ --i.e. unawareness of one’s own Self-- (suṣuptiḥ), since (yataḥ) one’s own Self (svātmā) (or) the Spanda Principle (spanda-tattvam) is not at all (na…syāt) (something) to be remembered (smaryam). This way (ittham), someone (saḥ) who (yaḥ) thinks (iti…manyate): “I (aham) saw or perceived (āloke) my Self (svātmānam)” is talking about his (spiritual) experience (tasya…anubhava-kathakaḥ), (but he) is not (na) resting in his own Self (svātmā-viśrāntaḥ), because (yataḥ) one’s own Self (aham) is not (na) to be experienced (anubhūyate) as a recollection (smareṇa). Understanding of one’s own Self (svātmā-parāmarśaḥ) is thus (tathā) merely (eva) Resting in one’s True Self (sva-sva-ātmā-viśrāntiḥ) (which Resting) is characterized by constant Self-awareness (anantara-aham-vimarśa-ātmikā).

The individual nature (viśeṣa-rūpam) of this (etasya) Self-awareness (aham-vimarśasya) is narrated (kathitam) in the first chapter (prathama-unmeṣe) (called) ‘Svarūpaspanda’ or ‘Spanda as one’s own Essential Nature’ (svarūpa-spanda-ākhye) here (iha) in the Spandakārikā-s (spanda-kārikāyām), and (ca) the universal nature (sāmānya-rūpam) of it --i.e. of Self-awareness-- (tasya) is narrated (kathitam) in the second chapter (dvitīya-unmeṣe) called ‘Sahajavidyodaya’ or ‘Rising of Natural Wisdom’ (sahaja-vidyā-udaya-ākhye).  || 1/12-13 ||

𑆃𑆮𑆱𑇀𑆡𑆳𑆪𑆶𑆓𑆬𑆁 𑆖𑆳𑆠𑇀𑆫 𑆑𑆳𑆫𑇀𑆪𑆑𑆫𑇀𑆠𑆸𑆠𑇀𑆮𑆯𑆧𑇀𑆢𑆴𑆠𑆩𑇀  𑇅
𑆑𑆳𑆫𑇀𑆪𑆠𑆳 𑆑𑇀𑆰𑆪𑆴𑆟𑆵 𑆠𑆠𑇀𑆫 𑆑𑆫𑇀𑆠𑆸𑆠𑇀𑆮𑆁 𑆥𑆶𑆤𑆫𑆑𑇀𑆰𑆪𑆩𑇀 𑇆𑇑/𑇑𑇔𑇆

अवस्थायुगलं चात्र कार्यकर्तृत्वशब्दितम्  ।
कार्यता क्षयिणी तत्र कर्तृत्वं पुनरक्षयम् ॥१/१४॥

Avasthāyugalaṃ cātra kāryakartṛtvaśabditam  |
Kāryatā kṣayiṇī tatra kartṛtvaṃ punarakṣayam || 1/14 ||

And (ca) in it --i.e. in Spanda or the Self-- (atra), a pair of states (exists, which are) (avasthā-yugalam) called the deed and the condition of the doer (kārya-kartṛtva-śabditam). There (tatra), the condition of the deed (kārya-tā) is perishable (kṣayiṇī); however (punaḥ), the state of the doer (kartṛtvam) is imperishable (akṣayam). || 1/14 ||

𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆱𑇀𑆪𑆳𑆮𑆱𑇀𑆲𑇀𑆠𑆳𑆪𑆶𑆓𑆬𑆁 𑆑𑆫𑇀𑆠𑆸𑆑𑆳𑆫𑇀𑆪𑆩𑆪𑆁 𑆠𑆠𑇀𑆫𑆳𑆥𑆴 𑆑𑆫𑇀𑆠𑆸𑆅𑆠𑇀𑆮𑆩𑆑𑇀𑆰𑆪𑆁
𑆪𑆠𑆱𑇀𑆠𑆠𑇀𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆁 𑆖 𑆠𑆱𑇀𑆩𑆳𑆠𑇀𑆥𑇀𑆫𑆥𑆚𑇀𑆖𑆫𑆷𑆥𑆼𑆟 𑆑𑆳𑆫𑇀𑆪𑆩𑆶𑆢𑆼𑆠𑆴 𑇅 𑆃𑆠𑆂 𑆑𑆳𑆫𑇀𑆪𑆠𑇀𑆮𑆁
𑆥𑆫𑆠𑆤𑇀𑆠𑇀𑆫𑆁 𑆑𑆫𑇀𑆠𑇀𑆫𑆳𑆯𑇀𑆫𑆴𑆠𑆁 𑆖 𑆑𑆫𑇀𑆠𑆸𑆠𑇀𑆮𑆁 𑆑𑆳𑆫𑇀𑆪𑆑𑇀𑆫𑆩𑆼’ 𑆥𑇀𑆪𑆮𑆴𑆑𑆳𑆫𑆩𑆴𑆠𑇀𑆪𑆫𑇀𑆡𑆂 𑇆𑇑/𑇑𑇔𑇆

स्पन्दतत्त्वस्यावस्ह्तायुगलं कर्तृकार्यमयं तत्रापि कर्तृइत्वमक्षयं
यतस्तत्स्वतन्त्रं च तस्मात्प्रपञ्चरूपेण कार्यमुदेति । अतः कार्यत्वं
परतन्त्रं कर्त्राश्रितं च कर्तृत्वं कार्यक्रमे’ प्यविकारमित्यर्थः ॥१/१४॥

spandatattvasyāvashtāyugalaṃ kartṛkāryamayaṃ tatrāpi kartṛitvamakṣayaṃ yatastatsvatantraṃ ca tasmātprapañcarūpeṇa kāryamudeti | ataḥ kāryatvaṃ paratantraṃ kartrāśritaṃ ca kartṛtvaṃ kāryakrame’ pyavikāramityarthaḥ || 1/14 ||

The two states (avashtā-yugalam) of the Spanda Principle (spanda-tattvasya) are the Kartṛ or the Doer --i.e. the Subject-- and the Kārya or the deed --i.e. the object-- (kartṛ-kārya-mayam), and among them (tatra...api), the condition of the Doer (kartṛi-tvam) is imperishable (akṣayam), because (yataḥ) it (tat) is Self-dependent (tat sva-tantram) and (ca) (its) deed (kāryam) rises (udeti) from that (tasmāt) in the form of (its) expansion (prapañca-rūpeṇa). Therefore (ataḥ), the nature of the deed --i.e. the perceived object-- (kārya-tvam) is paratantra or dependent on another (para-tantram), (as it is) dependent on the Doer (kartṛ-āśritam), though (ca) the Nature of the Doer (kartṛ-tvam) does not change (avikāram) even (api) during the (changing) sequence of the deeds or objects --i.e. what the Doer or the Subject perceives-- (kārya-krame). This is the meaning (of the verse) (iti...arthaḥ). || 1/14 ||

𑆑𑆳𑆫𑇀𑆪𑆾𑆤𑇀𑆩𑆶𑆒𑆂 𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆾 𑆪𑆂 𑆑𑆼𑆮𑆬𑆁 𑆱𑆾𑇁𑆠𑇀𑆫 𑆬𑆶𑆥𑇀𑆪𑆠𑆼  𑇅
𑆠𑆱𑇀𑆩𑆴𑆩𑆀𑆬𑇀𑆬𑆶𑆥𑇀𑆠𑆼 𑆮𑆴𑆬𑆶𑆥𑇀𑆠𑆾𑇁𑆱𑇀𑆩𑆵𑆠𑇀𑆪𑆧𑆶𑆣𑆂 𑆥𑇀𑆫𑆠𑆴𑆥𑆢𑇀𑆪𑆠𑆼 𑇆𑇑/𑇑𑇕𑇆

कार्योन्मुखः प्रयत्नो यः केवलं सोऽत्र लुप्यते  ।
तस्मिमँल्लुप्ते विलुप्तोऽस्मीत्यबुधः प्रतिपद्यते ॥१/१५॥

Kāryonmukhaḥ prayatno yaḥ kevalaṃ so'tra lupyate  |
Tasmim̐llupte vilupto'smītyabudhaḥ pratipadyate || 1/15 ||

Merely (kevalam) the (saḥ) effort (prayatnaḥ) which (yaḥ) is desirous of objects (kārya-unmukhaḥ) is destroyed (lupyate) there --i.e. in the condition of the fake experience of non-existence or one’s destruction-- (atra). In that (tasmin) destruction (lupte), (merely one’s own) foolishness --i.e. unawareness-- (abudhaḥ) is experienced (pratipadyate) (by the one who) thinks (iti) “I myself am (asmi) destroyed (viluptaḥ)”. || 1/15 ||

𑆪𑆢𑆳 𑆑𑆫𑇀𑆠𑆶𑆂 𑆑𑆳𑆫𑇀𑆪𑆾𑆤𑇀𑆩𑆶𑆒𑆾 𑆠𑆢𑇀𑆨𑆴𑆤𑇀𑆤𑆧𑆳𑆲𑇀𑆪𑆥𑇀𑆫𑆡𑆼𑆖𑇀𑆗𑆳 𑆠𑆢𑆴𑆖𑇀𑆗𑆳𑆮𑆯𑆠𑆾 𑆬𑆶𑆥𑇀𑆪𑆠𑆼 𑆠𑆢𑆳
𑆑𑆫𑇀𑆠𑆽𑆮 𑆯𑆶𑆢𑇀𑆣𑆱𑆁𑆮𑆴𑆢𑇀𑆫𑆷𑆥𑆳 𑆮𑆴𑆨𑆳𑆠𑆴 𑆑𑆳𑆫𑇀𑆪𑆳𑆥𑆮𑆫𑇀𑆘𑆤𑆼 𑇅 𑆠𑆠𑇀𑆫𑆳𑆧𑆶𑆢𑇀𑆣𑆾 𑆮𑆴𑆬𑆶𑆥𑇀𑆠𑆾’ 𑆱𑇀𑆩𑆵𑆠𑆴
𑆩𑆤𑇀𑆪𑆠𑆼‘ 𑆮𑆴𑆮𑆼𑆑𑆫𑆷𑆥𑆳𑆩𑆳𑆪𑆳𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑆴𑆮𑆯𑆳𑆢𑇀𑆪𑆠𑆂 𑆱𑆾’ 𑆯𑆑𑇀𑆠𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆠𑆶𑆁
𑆮𑆴𑆩𑆫𑇀𑆯𑆲𑆵𑆤𑆼 𑇅 𑆮𑆴𑆩𑆫𑇀𑆯𑆱𑇀𑆠𑆡𑆳 𑆥𑇀𑆫𑆱𑆳𑆢𑆠𑆾 𑆨𑆳𑆠𑆴 𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆳𑆤𑆳𑆁 𑆖𑆽𑆠𑆢𑇀𑆮𑆑𑇀𑆰𑇀𑆪𑆩𑆳𑆟𑆩𑇀 𑇅
𑆃𑆧𑆶𑆢𑇀𑆣𑆱𑇀𑆪 𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆱𑇀𑆪 𑆮𑆴𑆯𑆼𑆰𑆂 𑆥𑇀𑆫𑆱𑆳𑆢𑆾𑆥𑆱𑇀𑆡𑆴𑆠𑇀𑆪𑆳𑆠𑇀𑆩𑆑𑆯𑇀𑆖𑆽𑆰𑆾𑆥𑆱𑇀𑆡𑆴𑆠𑆴𑆂
𑆥𑆷𑆫𑇀𑆟𑆳𑆲𑆁𑆠𑆳𑆠𑇀𑆩𑆠𑆽𑆮 𑇆𑇑/𑇑𑇕𑇆

यदा कर्तुः कार्योन्मुखो तद्भिन्नबाह्यप्रथेच्छा तदिच्छावशतो लुप्यते तदा
कर्तैव शुद्धसंविद्रूपा विभाति कार्यापवर्जने । तत्राबुद्धो विलुप्तो’ स्मीति
मन्यते‘ विवेकरूपामायासुषुप्तिवशाद्यतः सो’ शक्तः स्वात्मप्रत्यभिज्ञातुं
विमर्शहीने । विमर्शस्तथा प्रसादतो भाति प्रबुद्धानां चैतद्वक्ष्यमाणम् ।
अबुद्धस्य प्रबुद्धस्य विशेषः प्रसादोपस्थित्यात्मकश्चैषोपस्थितिः
पूर्णाहंतात्मतैव ॥१/१५॥

yadā kartuḥ kāryonmukho tadbhinnabāhyaprathecchā tadicchāvaśato lupyate tadā kartaiva śuddhasaṃvidrūpā vibhāti kāryāpavarjane | tatrābuddho vilupto’ smīti manyate‘ vivekarūpāmāyāsuṣuptivaśādyataḥ so’ śaktaḥ svātmapratyabhijñātuṃ vimarśahīne | vimarśastathā prasādato bhāti prabuddhānāṃ caitadvakṣyamāṇam | abuddhasya prabuddhasya viśeṣaḥ prasādopasthityātmakaścaiṣopasthitiḥ pūrṇāhaṃtātmataiva || 1/15 ||

When (yadā) extroversion (kārya-unmukhaḥ) of the Doer --i.e. Subject-- (kartuḥ) (that is His) desire for perceiving objects that are different from Him (tat-bhinna-bāhya-prathā-icchā) dissolves (lupyate) out of His Will (tat-icchā-vaśataḥ), then (tadā) only (eva) the Doer (kartā) shines (vibhāti) in the form of Pure Consciousness (śuddha-saṃvid-rūpā) when objects are abandoned (kārya-apavarjane).

There (tatra), an unawakened one (abuddhaḥ) thinks (iti…manyate) that “I am (asmi) disappeared (viluptaḥ)” under the influence of suṣupti or deep-sleep of māyā or illusion appearing as aviveka or ‘lack of real understanding’ (aviveka-rūpā-māyā-suṣupti-vaśāt), because (yataḥ) he (saḥ) is unable (aśaktaḥ) to recognize his own Self (sva-ātmā-prati-abhijñātum) in absence of Awareness (vimarśa-hīne). Awareness (vimarśaḥ) thus (tathā) rises (bhāti) from (the) Grace (of the Lord) (prasādataḥ) in the case of (those who) are ‘prabuddha-s’ or ‘awakened ones’ (prabuddhānām), but (ca) this (etat) will be explained later (vakṣyamāṇam). The difference (viśeṣaḥ) between an abuddha or an unawakened one (abuddhasya) (and) a prabuddha or an awakened one (prabuddhasya) is characterized by the Presence of Grace (prasāda-upa-sthiti-ātmakaḥ), and (ca) this (eṣā) Presence (upasthitiḥ) is merely the Nature of Pure Self-consciousness (pūrṇa-ahaṃtā-ātmatā…eva).  || 1/15 ||

𑆤 𑆠𑆶 𑆪𑆾𑇁𑆤𑇀𑆠𑆫𑇀𑆩𑆶𑆒𑆾 𑆨𑆳𑆮𑆂 𑆱𑆫𑇀𑆮𑆘𑇀𑆚𑆠𑇀𑆮𑆓𑆶𑆟𑆳𑆱𑇀𑆥𑆢𑆩𑇀  𑇅
𑆠𑆱𑇀𑆪 𑆬𑆾𑆥𑆂 𑆑𑆢𑆳𑆖𑆴𑆠𑇀𑆱𑇀𑆪𑆳𑆢𑆤𑇀𑆪𑆱𑇀𑆪𑆳𑆤𑆶𑆥𑆬𑆩𑇀𑆨𑆤𑆳𑆠𑇀 𑇆𑇑/𑇑𑇖𑇆

न तु योऽन्तर्मुखो भावः सर्वज्ञत्वगुणास्पदम्  ।
तस्य लोपः कदाचित्स्यादन्यस्यानुपलम्भनात् ॥१/१६॥

Na tu yo'ntarmukho bhāvaḥ sarvajñatvaguṇāspadam  |
Tasya lopaḥ kadācitsyādanyasyānupalambhanāt || 1/16 ||

And (tu) there is no (na…kadācit) Existence (bhāvaḥ) of Inner Nature (antar-mukhaḥ) which (yaḥ) is the abode of the nature of omniscience (sarvajña-tva-guṇa-āspadam), of which (tasya) destruction (lopaḥ) actually (syāt) (takes place) because of non-perception (anupalambhanāt) on another (anyasya). || 1/16 ||

𑆪𑆡𑆳 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆁 𑆑𑆫𑇀𑆠𑆸𑆠𑇀𑆮𑆁 𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆩𑆠𑆱𑇀𑆠𑆠𑇀𑆱𑆢𑆾𑆢𑆴𑆠𑆁 𑆑𑆳𑆫𑇀𑆪𑆠𑇀𑆮𑆁 𑆮𑆴𑆤𑆳𑆥𑆴 𑇅 𑆠𑆱𑇀𑆪 𑆬𑆾𑆥𑆾
𑆤𑆽𑆮𑆳𑆱𑇀𑆠𑆴 𑆪𑆠𑆂 𑆑𑆫𑇀𑆠𑆳 𑆥𑇀𑆫𑆩𑆳𑆟𑆥𑇀𑆫𑆩𑆼𑆪𑆲𑆼𑆠𑆶𑆯𑇀𑆖 𑆠𑆠𑇀𑆥𑆢𑆁 𑆪𑆤𑇀𑆩𑆴𑆠𑆪𑆾𑆓𑆴𑆤𑆂 𑆱𑇀𑆮𑆬𑆾𑆥𑆫𑆷𑆥𑆼𑆟
𑆮𑆴𑆨𑆳𑆠𑆴 𑆱𑇀𑆪𑆳𑆢𑇀𑆧𑆳𑆲𑇀𑆪𑆠𑆳𑆬𑆾𑆥𑆯𑇀𑆖 𑆤𑆽𑆮 𑆱𑇀𑆮𑆬𑆾𑆥𑆂 𑇅 𑆃𑆤𑇀𑆪𑆱𑇀𑆪
𑆥𑇀𑆫𑆩𑆼𑆪𑆫𑆷𑆥𑆱𑇀𑆪𑆳𑆤𑆶𑆥𑆬𑆩𑇀𑆨𑆤𑆳𑆠𑇀𑆑𑆫𑇀𑆠𑆳 𑆤 𑆗𑆴𑆤𑇀𑆤𑆳 𑆪𑆠𑆂 𑆱 𑆱𑆠𑇀𑆠𑆳𑆠𑇀𑆩𑆑𑆂 𑇅
𑆍𑆠𑆠𑇀𑆱𑆠𑇀𑆪𑆳𑆘𑇀𑆚𑆠𑇀𑆮𑆩𑆘𑇀𑆚𑆳𑆤𑆩𑆼𑆮 𑇅 𑆑𑆫𑇀𑆠𑆳 𑆱𑆢𑆳𑆤𑇀𑆠𑆫𑇀𑆩𑆶𑆒𑆫𑆷𑆥𑆱𑇀𑆠𑆡𑆳𑆤𑇀𑆠𑆫𑇀𑆩𑆶𑆒𑆠𑇀𑆮𑆩𑆴𑆲
𑆥𑆷𑆫𑇀𑆟𑆳𑆲𑆁𑆠𑆳 𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆠𑆳 𑆖 𑆮𑆴𑆰𑆪𑆮𑆠𑇀 𑇅 𑆤𑆳𑆡𑆥𑇀𑆫𑆱𑆳𑆢𑆠𑆾 𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆠𑆳𑆮𑆴𑆬𑆾𑆥 𑆍𑆮
𑆮𑆴𑆨𑆳𑆠𑆴 𑇅 𑆍𑆠𑆬𑇀𑆬𑆧𑇀𑆣𑆁 𑆩𑆴𑆡𑇀𑆪𑆳 𑆩𑆴𑆠𑆪𑆾𑆓𑆴𑆨𑆴𑆱𑇀𑆠𑆠𑇀𑆑𑇀𑆰𑆾𑆨𑆮𑆯𑆠𑆂 𑇆𑇑/𑇑𑇖𑇆

यथा प्रोक्तं कर्तृत्वं स्वतन्त्रमतस्तत्सदोदितं कार्यत्वं विनापि । तस्य लोपो
नैवास्ति यतः कर्ता प्रमाणप्रमेयहेतुश्च तत्पदं यन्मितयोगिनः स्वलोपरूपेण
विभाति स्याद्बाह्यतालोपश्च नैव स्वलोपः । अन्यस्य
प्रमेयरूपस्यानुपलम्भनात्कर्ता न छिन्ना यतः स सत्तात्मकः ।
एतत्सत्याज्ञत्वमज्ञानमेव । कर्ता सदान्तर्मुखरूपस्तथान्तर्मुखत्वमिह
पूर्णाहंता बहिर्मुखता च विषयवत् । नाथप्रसादतो बहिर्मुखताविलोप एव
विभाति । एतल्लब्धं मिथ्या मितयोगिभिस्तत्क्षोभवशतः ॥१/१६॥

yathā proktaṃ kartṛtvaṃ svatantramatastatsadoditaṃ kāryatvaṃ vināpi | tasya lopo naivāsti yataḥ kartā pramāṇaprameyahetuśca tatpadaṃ yanmitayoginaḥ svaloparūpeṇa vibhāti syādbāhyatālopaśca naiva svalopaḥ | anyasya prameyarūpasyānupalambhanātkartā na chinnā yataḥ sa sattātmakaḥ | etatsatyājñatvamajñānameva | kartā sadāntarmukharūpastathāntarmukhatvamiha pūrṇāhaṃtā bahirmukhatā ca viṣayavat | nāthaprasādato bahirmukhatāvilopa eva vibhāti | etallabdhaṃ mithyā mitayogibhistatkṣobhavaśataḥ || 1/16 ||

As it has been (yathā) said (proktam), the Nature of the Doer --i.e. the Subject-- (kartṛ-tvam) is Self-dependent or Free (svatantram), consequently (ataḥ), It is (tat) always arisen --i.e. never ceases to exist-- (sadā-uditam) even (api) without (vinā) an object of perception (kārya-tvam). Its --i.e. the Doer’s-- (tasya) disappearance (lopaḥ) never (na…eva) takes place (asti) because (yataḥ) the Doer (kartā) is the Source of the ‘act of perception’ and ‘the perceived object’ (pramāṇa-prameya-hetuḥ), and (ca) that (tat) condition (padam) which (yat) shines (vibhāti) for limited yogī-s (mita-yoginaḥ) as their own disappearance (sva-lopa-rūpeṇa) is actually (syāt) the disappearance of extroversion --i.e. their objective awareness-- (bāhyatā-lopaḥ), and (ca) not at all (na…eva) their own disappearance (sva-lopaḥ).

When there is non-perception (anupalambhanāt) of ‘another’ (anyasya) or in other words an ‘object of perception’ (prameya-rūpasya) the Doer or the Subject (kartā) does not (na) disappear (by any means) (chinnā), since (yataḥ) It’s (saḥ) Nature is Sattā or Existence (sattā-ātmakaḥ). Non-recognition or non-understanding of this Truth (etat-satya-ajñatvam) is (called) Ajñāna or Ignorance (ajñānam…eva).

The Doer (kartā) always (sadā) appears as ‘Antarmukha’ or ‘Inner Nature’ --i.e. introverted-- (antar-mukha-rūpaḥ); hence (tathā), ‘Antarmukhatva’ or ‘Introversion’ (antar-mukhatvam) here (iha) (means) Pure Self-Consciousness (pūrṇa-ahaṃtā), while (ca) ‘Bahirmukhatva’ or ‘extroversion’ (bahir-mukha-tā) is directed to sense-objects (viṣaya-vat). On account of the Grace of the Lord (nātha-prasādataḥ), only (eva) the Disappearance of (such) extroversion (bahir-mukhatā-vilopaḥ) shines (vibhāti). This (etat) is misunderstood (labdham…mithyā) by limited yogī-s (mita-yogibhiḥ) due to the power of their confusion (tat-kṣobha-vaśataḥ).  || 1/16 ||

𑆠𑆱𑇀𑆪𑆾𑆥𑆬𑆧𑇀𑆣𑆴𑆂 𑆱𑆠𑆠𑆁 𑆠𑇀𑆫𑆴𑆥𑆢𑆳𑆮𑇀𑆪𑆨𑆴𑆖𑆳𑆫𑆴𑆟𑆵  𑇅
𑆤𑆴𑆠𑇀𑆪𑆁 𑆱𑇀𑆪𑆳𑆠𑇀𑆱𑆶𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆱𑇀𑆪 𑆠𑆢𑆳𑆢𑇀𑆪𑆤𑇀𑆠𑆼 𑆥𑆫𑆱𑇀𑆪 𑆠𑆶 𑇆𑇑/𑇑𑇗𑇆

तस्योपलब्धिः सततं त्रिपदाव्यभिचारिणी  ।
नित्यं स्यात्सुप्रबुद्धस्य तदाद्यन्ते परस्य तु ॥१/१७॥

Tasyopalabdhiḥ satataṃ tripadāvyabhicāriṇī  |
Nityaṃ syātsuprabuddhasya tadādyante parasya tu || 1/17 ||

Its --i.e. of Spanda or the Self-- (tasya) obtainment (upa-labdhiḥ) is actually (syāt) permanent in all the three states (of wakefulness, dreaming and deep sleep) (tripada-avyabhicāriṇī) always (satatam) (and) constantly (nityam) for the perfectly awakened one (suprabuddhasya), but (tu) for others --i.e. for those who are not perfectly awakened-- (parasya), (such an obtainment takes place only) in the beginning and end of (these states) (tat-ādi-ante). || 1/17 ||

𑆇𑆥𑆬𑆧𑇀𑆣𑆴𑆫𑆴𑆲 𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳 𑆱𑆲𑆘𑆳𑆲𑆁𑆨𑆳𑆮𑆫𑆷𑆥𑆳 𑇅 𑆪𑆱𑇀𑆪
𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆠𑇀𑆩𑆑𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆾𑆥𑆬𑆨𑆴𑆫𑇀𑆮𑆴𑆨𑆳𑆠𑆴 𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂 𑆱𑆢𑆳 𑆘𑆳𑆓𑇀𑆫𑆢𑆳𑆠𑆴𑆠𑇀𑆫𑆪𑆼 𑆱
𑆱𑆶𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆪𑆾𑆓𑆵𑆠𑆴 𑆑𑆡𑇀𑆪𑆠𑆼 𑇅 𑆠𑆱𑇀𑆪𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆾’ 𑆤𑆤𑇀𑆠𑆫𑆾 𑆪𑆠𑆂 𑆱
𑆥𑇀𑆫𑆩𑆼𑆪𑆫𑆷𑆥𑆘𑆳𑆓𑇀𑆫𑆢𑇀𑆓𑆯𑇀𑆖 𑆥𑇀𑆫𑆩𑆳𑆟𑆫𑆷𑆥𑆱𑇀𑆮𑆥𑇀𑆤𑆓𑆂 𑇅 𑆃𑆠𑆾 𑆓𑆶𑆥𑇀𑆠𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆫𑆷𑆥𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑆴𑆱𑇀𑆠𑆱𑇀𑆪
𑆯𑆶𑆢𑇀𑆣𑆱𑆁𑆮𑆴𑆠𑇀𑆥𑆷𑆫𑆴𑆠𑆳 𑆖 𑆘𑆳𑆓𑇀𑆫𑆢𑆳𑆢𑆴𑆠𑇀𑆫𑆪𑆁 𑆠𑆶𑆫𑇀𑆪𑆨𑆳𑆮𑆳𑆯𑇀𑆫𑆴𑆠𑆁 𑆖 𑆠𑆶𑆫𑇀𑆪𑆁 𑆪𑆢𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯
𑆍𑆮 𑆱𑆢𑆾𑆢𑆴𑆠𑆩𑇀 𑇅 𑆅𑆠𑆴 𑆱𑆶𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆨𑆳𑆮𑆂 𑇅 𑆃𑆤𑇀𑆪𑆠𑆾’ 𑆱𑆶𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆱𑇀𑆪 𑆠𑆶𑆫𑇀𑆪𑆁
𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆫𑆷𑆥𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑆳𑆮 𑆮𑆴𑆨𑆳𑆠𑆴 𑆪𑆢𑆳 𑆥𑇀𑆫𑆩𑆳𑆟𑆥𑇀𑆫𑆩𑆼𑆪𑆿 𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑆿 𑆠𑆢𑇀𑆓𑆶𑆥𑇀𑆠𑆫𑆷𑆥𑆤𑆳𑆯𑆤𑆼
𑆮𑆴𑆬𑆪𑆠𑆂 𑇅 𑆠𑆠𑇀𑆫 𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑆴𑆫𑆼𑆮 𑆠𑆶𑆫𑇀𑆪𑆁 𑆨𑆳𑆠𑆴 𑆠𑆡𑆳𑆱𑆶𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆨𑆳𑆮𑆂 𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆨𑆳𑆮
𑆅𑆲 𑆱𑆁𑆑𑆾𑆖𑆳𑆠𑇀𑆩𑆑𑆯𑇀𑆖 𑆠𑆶𑆫𑇀𑆪𑆾𑆥𑆬𑆧𑇀𑆣𑆴𑆱𑇀𑆠𑆱𑇀𑆪 𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆱𑇀𑆪 𑆑𑆫𑆟𑆮𑆫𑇀𑆘𑆴𑆠𑆱𑇀𑆪 𑆩𑆣𑇀𑆪 𑆍𑆮
𑆥𑇀𑆫𑆩𑆳𑆟𑆥𑇀𑆫𑆩𑆼𑆪𑆱𑆁𑆲𑆳𑆫𑆼 𑆱𑆳𑆲𑆱𑆼 𑆨𑆮𑆠𑆴 𑇅 𑆱𑆶𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆨𑆳𑆮𑆱𑇀𑆠𑆶 𑆠𑆶𑆫𑇀𑆪𑆮𑆴𑆑𑆳𑆱𑆳𑆠𑇀𑆩𑆑𑆾
𑆪𑆠𑇀𑆫 𑆠𑆶𑆫𑇀𑆪𑆁 𑆱𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆱𑆠𑆠𑆾𑆢𑆴𑆠𑆩𑆴𑆠𑇀𑆪𑆫𑇀𑆡𑆂 𑇅 𑆠𑆡𑆳𑆥𑆴 𑆪𑆳𑆮𑆠𑇀𑆱𑆳𑆲𑆱𑆴𑆑𑆂
𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆨𑆳𑆮𑆂 𑆱𑆳𑆲𑆱𑆱𑆁𑆲𑆳𑆫𑆳𑆠𑇀𑆩𑆑𑆱𑇀𑆠𑆳𑆮𑆠𑇀𑆱𑆶𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆨𑆳𑆮𑆂 𑆑𑇀𑆫𑆩𑆳𑆓𑆠𑆾
𑆮𑇀𑆪𑆳𑆥𑆑𑆑𑆫𑆟𑆓𑆥𑆷𑆫𑇀𑆟𑆳𑆲𑆁𑆨𑆳𑆮𑆫𑆷𑆥𑆼𑆟 𑆠𑆶 𑆠𑆱𑇀𑆪 𑆢𑇀𑆮𑆴𑆑𑇀𑆫𑆩𑆾 𑆤𑆾𑆥𑆢𑆴𑆰𑇀𑆛 𑆅𑆲
𑆱𑇀𑆥𑆤𑇀𑆢𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆼 𑇅 𑆠𑆠𑇀𑆥𑆫𑇀𑆪𑆤𑇀𑆠 𑆍𑆮𑆾𑆑𑇀𑆠 𑆅𑆲 𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆼 𑆱𑆲𑆘𑆮𑆴𑆢𑇀𑆪𑆾𑆢𑆪𑆳𑆒𑇀𑆪𑆼 𑇅
𑆱𑆶𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆑𑇀𑆫𑆩𑆾 𑆮𑆴𑆱𑇀𑆠𑆫𑆼𑆟𑆾𑆥𑆢𑆴𑆰𑇀𑆛𑆾 𑆩𑆲𑆳𑆤𑆪𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆼 𑆱𑆩𑇀𑆮𑆴𑆠𑇀𑆠𑆴𑆢𑆼𑆮𑆵𑆤𑆪𑆫𑆷𑆥𑆼𑆟
𑆠𑆢𑆶𑆥𑆢𑆼𑆯𑆠𑆠𑇀𑆥𑆫𑆼 𑇆𑇑/𑇑𑇗𑇆

उपलब्धिरिह प्रत्यभिज्ञा सहजाहंभावरूपा । यस्य
विमर्शात्मकस्पन्दतत्त्वोपलभिर्विभाति स्वभावतः सदा जाग्रदातित्रये स
सुप्रबुद्धयोगीति कथ्यते । तस्याहंविमर्शो’ नन्तरो यतः स
प्रमेयरूपजाग्रद्गश्च प्रमाणरूपस्वप्नगः । अतो गुप्तप्रमातृरूपसुषुप्तिस्तस्य
शुद्धसंवित्पूरिता च जाग्रदादित्रयं तुर्यभावाश्रितं च तुर्यं यदहंविमर्श
एव सदोदितम् । इति सुप्रबुद्धभावः । अन्यतो’ सुप्रबुद्धस्य तुर्यं
प्रमातृरूपसुषुप्ताव विभाति यदा प्रमाणप्रमेयौ सुषुप्तौ तद्गुप्तरूपनाशने
विलयतः । तत्र सुषुप्तिरेव तुर्यं भाति तथासुप्रबुद्धभावः प्रबुद्धभाव
इह संकोचात्मकश्च तुर्योपलब्धिस्तस्य प्रबुद्धस्य करणवर्जितस्य मध्य एव
प्रमाणप्रमेयसंहारे साहसे भवति । सुप्रबुद्धभावस्तु तुर्यविकासात्मको
यत्र तुर्यं स्वस्वरूपं सततोदितमित्यर्थः । तथापि यावत्साहसिकः
प्रबुद्धभावः साहससंहारात्मकस्तावत्सुप्रबुद्धभावः क्रमागतो
व्यापककरणगपूर्णाहंभावरूपेण तु तस्य द्विक्रमो नोपदिष्ट इह
स्पन्दशास्त्रे । तत्पर्यन्त एवोक्त इह द्वितीये सहजविद्योदयाख्ये ।
सुप्रबुद्धक्रमो विस्तरेणोपदिष्टो महानयशास्त्रे सम्वित्तिदेवीनयरूपेण
तदुपदेशतत्परे ॥१/१७॥

upalabdhiriha pratyabhijñā sahajāhaṃbhāvarūpā | yasya vimarśātmakaspandatattvopalabhirvibhāti svabhāvataḥ sadā jāgradātitraye sa suprabuddhayogīti kathyate | tasyāhaṃvimarśo’ nantaro yataḥ sa prameyarūpajāgradgaśca pramāṇarūpasvapnagaḥ | ato guptapramātṛrūpasuṣuptistasya śuddhasaṃvitpūritā ca jāgradāditrayaṃ turyabhāvāśritaṃ ca turyaṃ yadahaṃvimarśa eva sadoditam | iti suprabuddhabhāvaḥ | anyato’ suprabuddhasya turyaṃ pramātṛrūpasuṣuptāva vibhāti yadā pramāṇaprameyau suṣuptau tadguptarūpanāśane vilayataḥ | tatra suṣuptireva turyaṃ bhāti tathāsuprabuddhabhāvaḥ prabuddhabhāva iha saṃkocātmakaśca turyopalabdhistasya prabuddhasya karaṇavarjitasya madhya eva pramāṇaprameyasaṃhāre sāhase bhavati | suprabuddhabhāvastu turyavikāsātmako yatra turyaṃ svasvarūpaṃ satatoditamityarthaḥ | tathāpi yāvatsāhasikaḥ prabuddhabhāvaḥ sāhasasaṃhārātmakastāvatsuprabuddhabhāvaḥ kramāgato vyāpakakaraṇagapūrṇāhaṃbhāvarūpeṇa tu tasya dvikramo nopadiṣṭa iha spandaśāstre | tatparyanta evokta iha dvitīye sahajavidyodayākhye | suprabuddhakramo vistareṇopadiṣṭo mahānayaśāstre samvittidevīnayarūpeṇa tadupadeśatatpare || 1/17 ||

Upalabdhi or ‘Attainment’ (upalabdhiḥ) here (iha) (means) Pratyabhijñā or Recognition (pratyabhijñā) in the form of Natural Self-Awareness (sahaja-aham-bhāva-rūpā). Whose (yasya) ‘Attainment’ of the Spanda Principle (-that) is characterized by Awareness (vimarśa-ātmaka-spanda-tattva-upalabhiḥ)- always (sadā) shines (vibhāti) naturally (svabhāvataḥ) in the three states (of Consciousness called) wakefulness, etc. (jāgrat-āti-traye), is (saḥ) said to be (iti…kathyate) a Yogī (who is) ‘Suprabuddha’ or ‘Perfectly Awakened’ (supra-buddha-yogī). His (tasya) Self-Awareness (aham-vimarśaḥ) is uninterrupted (anantaraḥ), since (yataḥ) It (saḥ) pervades wakefulness that appears as objects (prameya-rūpa-jāgrat-gaḥ), and (ca) also pervades the dreaming state that appears as cognition or mental activity (pramāṇa-rūpa-svapna-gaḥ).

Therefore (ataḥ), in his case (tasya), suṣupti or deep-sleep (, which is) characterized by the concealment of the subject (gupta-pramātṛ-rūpa-suṣuptiḥ), is Full of Pure Consciousness --i.e. Pure Subjectivity-- (śuddha-saṃvit-pūritā), and (ca) the triad called wakefulness, etc. (jāgrat-ādi-trayam) rests in Turyabhāvaḥ or the Fourth State of Consciousness, as the Silent Witness (turya-bhāva-āśritam), while (such) (ca) Turya (turyam) which (yat) is nothing but (eva) Self-Awareness (aham-vimarśaḥ) is always arisen (sadā-uditam). This is called (iti) Suprabuddhabhāvaḥ or the Condition of the Perfectly Awakened (supra-buddha-bhāvaḥ).

On the contrary (anyataḥ), for someone who is not a Suprabuddha or Perfectly Awakened (asuprabuddhasya), Turya (or Self-Awareness) (turyam) shines (vibhāti) only (eva) in suṣupti, which has subjectivity for its nature (pramātṛ-rūpa-suṣuptau), when (yadā) the two conditions (called) ‘cognition’ and ‘the cognized’ --i.e. perception and the perceived-- (pramāṇa-prameyau) dissolve (vilayataḥ) into suṣupti (suṣuptau) when its --i.e. suṣupti’s-- concealed nature has disappeared (tat-gupta-rūpa-nāśane). There (tatra), only (eva) suṣupti or deep-sleep (suṣuptiḥ) appears (bhāti) as Turya, (the figuratively called Fourth State) (turyam); hence (tathā), the non-perfectly awakened condition (a-supra-buddha-bhāvaḥ) (, which) here (is called) (iha) ‘prabuddha’ state --i.e. partially awakened condition-- (pra-buddha-bhāvaḥ), is characterized by ‘contraction’ --i.e. dissolution of pramāṇa and prameya into pramātṛ-- (saṃkoca-ātmakaḥ), and (ca) the Attainment of Turya (turya-upalabdhiḥ) in the case (tasya) of a prabuddha (prabuddhasya) exists (bhavati) only (eva) in the middle (madhye) (of the states of Consciousness) when cognition and objects are spontaneously withdrawn (pramāṇa-prameya-saṃhāre…sāhase).

(In other words, the prabuddha) is without his senses (karaṇa-varjitasya). On the other hand (tu), the Suprabuddha’s Perfectly Awakened Condition (supra-buddha-bhāvaḥ) is characterized by the Expansion of Turya (turya-vikāsa-ātmakaḥ), where (yatra) Turya Itself (turyam) (-That is) one’s own True Nature- (sva-sva-rūpam) is appearing without any break (satata-uditam). This is the meaning (iti…arthaḥ).

Nevertheless (tathā…api), while (yāvat) the ‘prabuddha’ or ‘partially awakened condition’ (prabuddha-bhāvaḥ) is characterized by spontaneity (sāhasikaḥ) as a spontaneous withdrawal (into the Subject)-- (sāhasa-saṃhāra-ātmakaḥ), the ‘Suprabuddha’ or ‘Perfectly Awakened Condition’ (tāvat…supra-buddha-bhāvaḥ) takes place in a successive form (krama-āgataḥ) as the All-pervading Expansion of Supreme I-ness penetrating the senses (vyāpaka-karaṇa-ga-pūrṇa-aham-bhāva-rūpeṇa), but (tu) Its (tasya) twofold sequence (dvi-kramaḥ) is not (na) taught (upadiṣṭaḥ) here (iha) in the Spandakārikā-s (spanda-śāstre). Only (eva) Its Highest Expansion --i.e. the completion of the Suprabuddha process-- (tat-paryantaḥ) is mentioned (ukta) here (in the Spandakārikā-s) (iha) in the Second Chapter (dvitīye) called Sahajavidyodaya or the ‘Rising of Innate Wisdom’ (sahaja-vidyā-udaya-ākhye).

The Suprabuddha process (supra-buddha-kramaḥ) is taught (upadiṣṭaḥ) in detail (vistareṇa) in the Mahānaya Scriptures (mahānaya-śāstre) as the Doctrine of the Goddesses of the senses (samvitti-devī-naya-rupeṇa), (since the Mahānaya Scriptures) are devoted to teaching That --i.e. the Suprabuddha process-- (tat-upadeśa-tatpare).  || 1/17 ||

𑆘𑇀𑆚𑆳𑆤𑆘𑇀𑆚𑆼𑆪𑆱𑇀𑆮𑆫𑆷𑆥𑆴𑆟𑇀𑆪𑆳 𑆯𑆑𑇀𑆠𑇀𑆪𑆳 𑆥𑆫𑆩𑆪𑆳 𑆪𑆶𑆠𑆂  𑇅
𑆥𑆢𑆢𑇀𑆮𑆪𑆼 𑆮𑆴𑆨𑆷𑆫𑇀𑆨𑆳𑆠𑆴 𑆠𑆢𑆤𑇀𑆪𑆠𑇀𑆫 𑆠𑆶 𑆖𑆴𑆤𑇀𑆩𑆪𑆂 𑇆𑇑/𑇑𑇘𑇆

ज्ञानज्ञेयस्वरूपिण्या शक्त्या परमया युतः  ।
पदद्वये विभूर्भाति तदन्यत्र तु चिन्मयः ॥१/१८॥

Jñānajñeyasvarūpiṇyā śaktyā paramayā yutaḥ  |
Padadvaye vibhūrbhāti tadanyatra tu cinmayaḥ || 1/18 ||

The Eternal Lord (vibhūḥ) 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 (cinmayaḥ). || 1/18 ||

𑆱𑆶𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆨𑆳𑆮𑆱𑇀𑆪 𑆱𑆶𑆤𑇀𑆢𑆫𑆾𑆥𑆢𑆼𑆯 𑆅𑆲 𑇅 𑆱𑆶𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆨𑆳𑆮𑆾 𑆮𑆴𑆨𑇀𑆮𑆂 𑆱𑇀𑆮𑆯𑆑𑇀𑆠𑆴𑆪𑆶𑆠𑆱𑇀𑆪
𑆮𑇀𑆪𑆳𑆥𑆑𑆱𑇀𑆪 𑆥𑆷𑆫𑇀𑆟𑆳𑆲𑆁𑆠𑆳 𑇅 𑆠𑆱𑇀𑆪 𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆪𑆢𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆯𑆑𑇀𑆠𑆴𑆫𑇀𑆮𑆴𑆱𑇀𑆦𑆳𑆫𑆴𑆠𑆁
𑆘𑆳𑆓𑇀𑆫𑆢𑆳𑆢𑆴𑆠𑇀𑆫𑆪𑆫𑆷𑆥𑆼𑆟 𑇅 𑆱 𑆍𑆮𑆁 𑆮𑆴𑆨𑆳𑆠𑆴 𑆥𑇀𑆫𑆩𑆼𑆪𑆫𑆷𑆥𑆘𑆳𑆓𑇀𑆫𑆢𑆮𑆱𑇀𑆡𑆳 𑆖
𑆥𑇀𑆫𑆩𑆳𑆟𑆫𑆷𑆥𑆱𑇀𑆮𑆥𑇀𑆤𑆳𑆮𑆱𑇀𑆡𑆳 𑆖𑆽𑆮 𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆫𑆷𑆥𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑇀𑆪𑆮𑆱𑇀𑆡𑆳 𑇅 𑆱 𑆱𑇀𑆮𑆪𑆁 𑆠𑆢𑇀𑆮𑆴𑆑𑆳𑆱𑆼
𑆘𑆳𑆓𑇀𑆫𑆢𑆮𑆱𑇀𑆡𑆳 𑆱𑇀𑆮𑆯𑆑𑇀𑆠𑇀𑆪𑆳 𑆮𑆴𑆨𑆳𑆠𑆴 𑇅 𑆍𑆰𑆳 𑆥𑇀𑆫𑆩𑆼𑆪𑆫𑆷𑆥𑆁 𑆠𑆱𑇀𑆩𑆳𑆢𑆨𑆴𑆤𑇀𑆤𑆩𑇀 𑇅 𑆠𑆡𑆽𑆮 𑆱
𑆍𑆮 𑆠𑆢𑇀𑆮𑆴𑆑𑆳𑆱𑆼 𑆱𑇀𑆮𑆥𑇀𑆤𑆂 𑆥𑇀𑆫𑆩𑆳𑆟𑆫𑆷𑆥𑆁 𑆮𑆴𑆨𑆳𑆠𑆴 𑆠𑆱𑇀𑆩𑆳𑆢𑆨𑆴𑆤𑇀𑆤𑆩𑆼𑆮 𑇅 𑆍𑆠𑆢𑇀𑆢𑇀𑆮𑆪𑆁
𑆠𑆖𑇀𑆗𑆑𑇀𑆠𑆴𑆮𑆴𑆑𑆳𑆱𑆤𑆁 𑆠𑆘𑇀𑆘𑆓𑆠𑇀𑆱𑆸𑆰𑇀𑆛𑆴𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆢𑆫𑇀𑆯𑆑𑆩𑇀 𑇅
𑆩𑆴𑆠𑆪𑆾𑆓𑆴𑆱𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆳𑆮𑆴𑆮𑆼𑆑𑆫𑆷𑆥𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑆴𑆱𑇀𑆠𑆱𑇀𑆪 𑆠𑆖𑇀𑆗𑆑𑇀𑆠𑆴𑆂 𑆱𑇀𑆮𑆪𑆁 𑆖𑆴𑆤𑇀𑆩𑆪𑆽𑆮
𑆢𑇀𑆮𑆪𑆾𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆳 𑆖 𑆱 𑆍𑆮𑆁 𑆠𑇀𑆫𑆪𑆓𑆾 𑆨𑆮𑆼𑆠𑇀 𑇆𑇑/𑇑𑇘𑇆

सुप्रबुद्धभावस्य सुन्दरोपदेश इह । सुप्रबुद्धभावो विभ्वः स्वशक्तियुतस्य
व्यापकस्य पूर्णाहंता । तस्य स्वरूपं यदहंविमर्शशक्तिर्विस्फारितं
जाग्रदादित्रयरूपेण । स एवं विभाति प्रमेयरूपजाग्रदवस्था च
प्रमाणरूपस्वप्नावस्था चैव प्रमातृरूपसुषुप्त्यवस्था । स स्वयं तद्विकासे
जाग्रदवस्था स्वशक्त्या विभाति । एषा प्रमेयरूपं तस्मादभिन्नम् । तथैव स
एव तद्विकासे स्वप्नः प्रमाणरूपं विभाति तस्मादभिन्नमेव । एतद्द्वयं
तच्छक्तिविकासनं तज्जगत्सृष्टिस्वातन्त्र्यदर्शकम् ।
मितयोगिस्वस्वरूपाविवेकरूपसुषुप्तिस्तस्य तच्छक्तिः स्वयं चिन्मयैव
द्वयोत्तीर्णा च स एवं त्रयगो भवेत् ॥१/१८॥

suprabuddhabhāvasya sundaropadeśa iha | suprabuddhabhāvo vibhvaḥ svaśaktiyutasya vyāpakasya pūrṇāhaṃtā | tasya svarūpaṃ yadahaṃvimarśaśaktirvisphāritaṃ jāgradāditrayarūpeṇa | sa evaṃ vibhāti prameyarūpajāgradavasthā ca pramāṇarūpasvapnāvasthā caiva pramātṛrūpasuṣuptyavasthā | sa svayaṃ tadvikāse jāgradavasthā svaśaktyā vibhāti | eṣā prameyarūpaṃ tasmādabhinnam | tathaiva sa eva tadvikāse svapnaḥ pramāṇarūpaṃ vibhāti tasmādabhinnameva | etaddvayaṃ tacchaktivikāsanaṃ tajjagatsṛṣṭisvātantryadarśakam | mitayogisvasvarūpāvivekarūpasuṣuptistasya tacchaktiḥ svayaṃ cinmayaiva dvayottīrṇā ca sa evaṃ trayago bhavet || 1/18 ||

Here --i.e. in the 18th verse-- (iha), the Suprabuddhabhāva or the Perfectly Awakened Condition (supra-buddha-bhāvasya) is explained beautifully (sundara-upadeśaḥ). The Suprabuddhabhāva (supra-buddha-bhāvaḥ) is the Supreme I-ness (pūrṇā-ahaṃtā) of the All-pervading (vyāpakasya) Lord (vibhvaḥ) (, Who is) United with His own Śakti (sva-śakti-yutasya). His (tasya) Essential Nature (sva-rūpam) which (yat) is (His) Power of Self-Awareness (aham-vimarśa-śaktiḥ) is expanded (visphāritam) in the form of the three states (called) wakefulness, etc. --i.e. wakefulness, dreaming and deep-sleep-- (jāgrat-ādi-traya-rūpeṇa). This way (evam), He (saḥ) appears (vibhāti) as wakefulness characterized by prameya or objects --i.e. the knowable-- (prameya-rūpa-jāgrad-avasthā), and (ca) as dreaming characterized by pramāṇa or cognition --i.e. knowledge-- (pramāṇa-rūpa-svapna-avasthā), but also (ca…eva) as deep-sleep characterized by pramātṛ or the subject --i.e. the knower-- (pramātṛ-rūpa-suṣupti-avasthā).

(In other words,) in His Expansion (tat-vikāse), He (saḥ) Himself (svayam) appears (vibhāti) through His own Śakti (svaśaktyā) as wakefulness (jāgrat-avasthā). This (eṣā) is the nature of prameya (prameya-rūpam) (that is) not different (abhinnam) from Him (tasmāt). Similarly (tathā…eva), in His Expansion (tat-vikāse), only (eva) He (saḥ) appears (vibhāti) as dreaming (svapnaḥ) (that is) the nature of pramāṇa (pramāṇa-rūpam), also (eva) not different (abhinnam) from Him (tasmāt). This (etat) pair of states --i.e. wakefulness and dreaming-- (dvayam) is the Expansion of His Śakti (tat-śakti-vikāsanam), pointing out His Freedom of Creation (tat-jagat-sṛṣṭi-svātantrya-darśakam). For Him (tasya), suṣupti or deep-sleep (, which) form is the lack of awareness of one’s own Essential Nature in the case of limited yogī-s (mita-yogi-sva-sva-rūpa-aviveka-rūpa-suṣuptiḥ), is His Śakti (tat-śaktiḥ) Herself (svayam) composed only of Consciousness (cit-mayā…eva) beyond the two states (of wakefulness and dreaming) (dvaya-uttīrṇā), and (ca) this way (evam), He (saḥ) pervades all the three states of Consciousness (traya-gaḥ…bhavet).  || 1/18 ||

𑆓𑆶𑆟𑆳𑆢𑆴𑆱𑇀𑆥𑆤𑇀𑆢𑆤𑆴𑆰𑇀𑆪𑆤𑇀𑆢𑆳𑆂 𑆱𑆳𑆩𑆳𑆤𑇀𑆪𑆱𑇀𑆥𑆤𑇀𑆢𑆱𑆁𑆯𑇀𑆫𑆪𑆳𑆠𑇀  𑇅
𑆬𑆧𑇀𑆣𑆳𑆠𑇀𑆩𑆬𑆳𑆨𑆳𑆂 𑆱𑆠𑆠𑆁 𑆱𑇀𑆪𑆶𑆫𑇀𑆘𑇀𑆚𑆱𑇀𑆪𑆳𑆥𑆫𑆴𑆥𑆤𑇀𑆡𑆴𑆤𑆂 𑇆𑇑/𑇑𑇙𑇆

गुणादिस्पन्दनिष्यन्दाः सामान्यस्पन्दसंश्रयात्  ।
लब्धात्मलाभाः सततं स्युर्ज्ञस्यापरिपन्थिनः ॥१/१९॥

Guṇādispandaniṣyandāḥ sāmānyaspandasaṃśrayāt  |
Labdhātmalābhāḥ satataṃ syurjñasyāparipanthinaḥ || 1/19 ||

The flows of Spanda, (which) begin with the guṇa-s or (any) attributes (guṇa-ādi-spanda-niṣyandāḥ), (and) attain absorption to the Self (labdha-ātmā-lābhāḥ) by resorting to Universal Spanda (for their own existence) (sāmānya-spanda-saṃśrayāt), always (satatam) exist (syur) as friends --i.e. not obstacles or enemies-- (aparipanthinaḥ) for an intelligent one (jñasya). || 1/19 ||

𑆤𑆴𑆰𑇀𑆪𑆤𑇀𑆢𑆳𑆂 𑆱𑇀𑆥𑆤𑇀𑆢𑆥𑇀𑆫𑆮𑆸𑆠𑇀𑆠𑆪𑆾 𑆓𑆶𑆟𑆳𑆢𑆴𑆮𑆴𑆑𑆳𑆫𑆳𑆂 𑆧𑆶𑆢𑇀𑆣𑇀𑆪𑆳𑆢𑆴𑆫𑆷𑆥𑆳𑆂 𑆱𑆶𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆱𑇀𑆪
𑆠𑆠𑇀𑆥𑇀𑆫𑆥𑆚𑇀𑆖𑆾 𑆮𑆴𑆨𑆳𑆤𑇀𑆠𑆴 𑇅 𑆠𑆳 𑆮𑇀𑆪𑆳𑆥𑆑𑆱𑆳𑆩𑆳𑆤𑇀𑆪𑆱𑇀𑆥𑆤𑇀𑆢𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆳𑆂 𑆯𑆴𑆮𑆢𑆸𑆰𑇀𑆛𑆴𑆮𑆯𑆳𑆢𑇀𑆪𑆱𑇀𑆠𑆼𑆰𑆳𑆁
𑆱𑇀𑆡𑆴𑆠𑆴𑆂 𑇅 𑆤𑆴𑆰𑇀𑆪𑆤𑇀𑆢𑆳𑆤𑆳𑆩𑆳𑆠𑇀𑆩𑆬𑆳𑆨 𑆅𑆲 𑆪𑆾𑆓𑆴𑆤𑆱𑇀𑆠𑆠𑇀𑆱𑇀𑆮𑆫𑆷𑆥𑆳𑆤𑆤𑇀𑆠𑆫𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆁 𑆪𑆠𑇀𑆫
𑆱𑇀𑆥𑆤𑇀𑆢𑆥𑇀𑆫𑆮𑆸𑆠𑇀𑆠𑆪𑆂 𑆠𑆱𑇀𑆩𑆳𑆠𑇀𑆥𑇀𑆫𑆱𑆫𑆤𑇀𑆠𑆴 𑆖 𑆠𑆠𑇀𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆳𑆂 𑆱𑆢𑆳 𑇅
𑆃𑆠𑆱𑇀𑆠𑆳𑆱𑇀𑆠𑆠𑇀𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆱𑆁𑆨𑆸𑆠𑆘𑇀𑆚𑆱𑇀𑆪𑆳𑆥𑆫𑆴𑆥𑆤𑇀𑆡𑆴𑆤𑇀𑆪𑆾 𑆤𑆳𑆠𑇀𑆩𑆓𑆾𑆥𑇀𑆠𑇀𑆫𑇀𑆪𑆱𑇀𑆠𑆶 𑆠𑆠𑇀𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆑𑆂
𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑇆𑇑/𑇑𑇙𑇆

निष्यन्दाः स्पन्दप्रवृत्तयो गुणादिविकाराः बुद्ध्यादिरूपाः सुप्रबुद्धस्य
तत्प्रपञ्चो विभान्ति । ता व्यापकसामान्यस्पन्दसंस्थिताः शिवदृष्टिवशाद्यस्तेषां
स्थितिः । निष्यन्दानामात्मलाभ इह योगिनस्तत्स्वरूपानन्तरपरिज्ञानं यत्र
स्पन्दप्रवृत्तयः तस्मात्प्रसरन्ति च तत्संस्थिताः सदा ।
अतस्तास्तत्परिज्ञानसंभृतज्ञस्यापरिपन्थिन्यो नात्मगोप्त्र्यस्तु तत्प्रकाशिकः
सर्वत्र ॥१/१९॥

niṣyandāḥ spandapravṛttayo guṇādivikārāḥ buddhyādirūpāḥ suprabuddhasya tatprapañco vibhānti | tā vyāpakasāmānyaspandasaṃsthitāḥ śivadṛṣṭivaśādyasteṣāṃ sthitiḥ | niṣyandānāmātmalābha iha yoginastatsvarūpānantaraparijñānaṃ yatra spandapravṛttayaḥ tasmātprasaranti ca tatsaṃsthitāḥ sadā | atastāstatparijñānasaṃbhṛtajñasyāparipanthinyo nātmagoptryastu tatprakāśikaḥ sarvatra || 1/19 ||

Niṣyanda-s or the ‘flows’ (niṣyandāḥ) are the ongoing activities of the Spanda Principle --i.e. one’s own Power of Self-Awareness-- (spanda-pra-vṛttayaḥ) as modifications or manifestations as guṇa-s and other attributes (guṇa-ādi-vikārāḥ) (which) form the intellect, etc. (buddhi-ādi-rūpāḥ). For the Suprabuddha (supra-buddhasya), (they) shine (vibhānti) as his own expansion (tat-prapañcaḥ). They (tāḥ) rest in the All-pervading Sāmānyaspanda --i.e. Universal Spanda-- (vyāpaka-sāmānya-spanda-saṃsthitaḥ) on the authority of Śivadṛṣṭi or the Viewpoint of Śiva --i.e. Supreme Inclusive Subjectivity-- (śiva-dṛṣṭi-vaśāt), Who --i.e. Śiva-- (yaḥ) is their (teṣām) Residence or Source (sthitiḥ). Attainment or Absorption to the Self (ātmā-lābhaḥ) in the case of (such) flows or manifestations (niṣyandānām) here means (iha) the yogī’s (yoginaḥ) constant and thorough Knowledge about his Essential Nature (tat-svarūpa-anantara-parijñānam), in which (Knowledge) (yatra), the ongoing activities of the Spanda Principle (spanda-pravṛttayaḥ) flow forth (prasaranti) from him (tasmāt), and (ca) perpetually (sadā) rest in him (tat-saṃsthitāḥ). Thus (ataḥ), for (such) Knower or intelligent one (who is) furnished with this parijñāna or perfect knowledge (tat-parijñāna-saṃbhṛta-jñasya), they (tāḥ) are not obstacles (aparipanthinyaḥ), (because they) do not conceal (His) Self (na…ātmā-goptryaḥ), but (tu) Illuminates It (tat-prakāśikāḥ) everywhere (sarvatra). || 1/19 ||

𑆃𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆣𑆴𑆪𑆱𑇀𑆠𑇀𑆮𑆼𑆠𑆼 𑆱𑇀𑆮𑆱𑇀𑆡𑆴𑆠𑆴𑆱𑇀𑆡𑆓𑆤𑆾𑆢𑇀𑆪𑆠𑆳𑆂  𑇅
𑆥𑆳𑆠𑆪𑆤𑇀𑆠𑆴 𑆢𑆶𑆫𑆶𑆠𑇀𑆠𑆳𑆫𑆼 𑆔𑆾𑆫𑆼 𑆱𑆁𑆱𑆳𑆫𑆮𑆫𑇀𑆠𑇀𑆩𑆤𑆴 𑇆𑇑/𑇒𑇐𑇆

अप्रबुद्धधियस्त्वेते स्वस्थितिस्थगनोद्यताः  ।
पातयन्ति दुरुत्तारे घोरे संसारवर्त्मनि ॥१/२०॥

Aprabuddhadhiyastvete svasthitisthaganodyatāḥ  |
Pātayanti duruttāre ghore saṃsāravartmani || 1/20 ||

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). || 1/20 ||

𑆃𑆤𑇀𑆪𑆠𑆾’ 𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆱𑇀𑆪 𑆥𑇀𑆫𑆮𑆸𑆠𑇀𑆠𑆪𑆂 𑆱𑇀𑆮𑆱𑇀𑆡𑆴𑆠𑆴𑆱𑇀𑆡𑆓𑆤𑆾𑆢𑇀𑆪𑆠𑆳𑆂 𑆥𑆯𑆶𑆨𑆳𑆮𑆥𑇀𑆫𑆢𑆫𑇀𑆯𑆑𑆳
𑆍𑆮𑆁 𑆪𑆂 𑆱𑆁𑆯𑆪𑆫𑆷𑆥𑆔𑆾𑆫𑆱𑆁𑆱𑆳𑆫𑆮𑆫𑇀𑆠𑇀𑆩𑆤𑆴 𑆱𑆁𑆑𑆬𑇀𑆥𑆤𑆳𑆠𑇀𑆩𑆑𑆼 𑆥𑆠𑆠𑆴 𑇅 𑆠𑆠𑇀𑆫 𑆱𑇀𑆪𑆳𑆠𑇀𑆱
𑆠𑆳𑆨𑆴𑆂 𑆱𑆁𑆑𑆶𑆬𑆂 𑇅 𑆱𑆁𑆱𑆳𑆫𑆮𑆫𑇀𑆠𑇀𑆩 𑆔𑆾𑆫𑆁 𑆥𑇀𑆫𑆮𑆸𑆠𑇀𑆠𑆵𑆤𑆳𑆩𑆘𑆱𑇀𑆮𑆱𑇀𑆡𑆴𑆠𑆴𑆱𑇀𑆡𑆓𑆤𑆠𑆾
𑆘𑆤𑇀𑆩𑆩𑆸𑆠𑇀𑆪𑆶𑆪𑆶𑆓𑆬𑆱𑆩𑇀𑆨𑆮𑆼𑆤 𑇅 𑆥𑆶𑆤𑆯𑇀𑆖 𑆠𑆢𑇀𑆢𑆶𑆫𑆶𑆠𑇀𑆠𑆫𑆁
𑆪𑆠𑆱𑇀𑆠𑆠𑇀𑆱𑇀𑆡𑆓𑆤𑆮𑆯𑆳𑆢𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆱𑇀𑆠𑆢𑇀𑆮𑆴𑆖𑆳𑆫𑆟𑆠𑆠𑇀𑆥𑆫𑆂 𑆑𑇀𑆰𑆾𑆨𑆼 𑇅 𑆥𑇀𑆫𑆮𑆸𑆠𑇀𑆠𑆴𑆮𑆴𑆖𑆳𑆫𑆟𑆁
𑆪𑆾𑆓𑆴𑆤𑆾’ 𑆠𑆱𑇀𑆠𑆼𑆰𑆳𑆁 𑆱𑇀𑆡𑆓𑆤𑆁 𑆱𑇀𑆮𑆪𑆩𑇀 𑇅 𑆤 𑆑𑆯𑇀𑆖𑆴𑆠𑇀𑆠𑆡𑆳 𑆯𑆑𑇀𑆪𑆾 𑆩𑆾𑆑𑇀𑆠𑆶𑆁 𑆠𑆢𑇀𑆮𑆴𑆖𑆳𑆫𑆟𑆠𑆂
𑆱𑆁𑆱𑆳𑆫𑆫𑆷𑆥𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑇀𑆪𑆠𑇀𑆮𑆠𑆂 𑇅 𑆍𑆠𑆠𑇀𑆘𑇀𑆚𑆳𑆤𑆁 𑆢𑆶𑆫𑇀𑆬𑆨𑆁 𑆠𑆡𑆳 𑆱𑆁𑆱𑆳𑆫𑆮𑆫𑇀𑆠𑇀𑆩
𑆢𑆶𑆫𑆶𑆠𑇀𑆠𑆫𑆩𑇀 𑇆𑇑/𑇒𑇐𑇆

अन्यतो’ प्रबुद्धस्य प्रवृत्तयः स्वस्थितिस्थगनोद्यताः पशुभावप्रदर्शका
एवं यः संशयरूपघोरसंसारवर्त्मनि संकल्पनात्मके पतति । तत्र स्यात्स
ताभिः संकुलः । संसारवर्त्म घोरं प्रवृत्तीनामजस्वस्थितिस्थगनतो
जन्ममृत्युयुगलसम्भवेन । पुनश्च तद्दुरुत्तरं
यतस्तत्स्थगनवशादप्रबुद्धस्तद्विचारणतत्परः क्षोभे । प्रवृत्तिविचारणं
योगिनो’ तस्तेषां स्थगनं स्वयम् । न कश्चित्तथा शक्यो मोक्तुं तद्विचारणतः
संसाररूपबहिर्मुख्यत्वतः । एतत्ज्ञानं दुर्लभं तथा संसारवर्त्म
दुरुत्तरम् ॥१/२०॥

anyato’ prabuddhasya pravṛttayaḥ svasthitisthaganodyatāḥ paśubhāvapradarśakā evaṃ yaḥ saṃśayarūpaghorasaṃsāravartmani saṃkalpanātmake patati | tatra syātsa tābhiḥ saṃkulaḥ | saṃsāravartma ghoraṃ pravṛttīnāmajasvasthitisthaganato janmamṛtyuyugalasambhavena | punaśca tadduruttaraṃ yatastatsthaganavaśādaprabuddhastadvicāraṇatatparaḥ kṣobhe | pravṛttivicāraṇaṃ yogino’ tasteṣāṃ sthaganaṃ svayam | na kaścittathā śakyo moktuṃ tadvicāraṇataḥ saṃsārarūpabahirmukhyatvataḥ | etatjñānaṃ durlabhaṃ tathā saṃsāravartma duruttaram || 1/20 ||

On the contrary (anyataḥ), for the unawakened (aprabuddhasya) (such) ongoing activities (of Spanda) (pra-vṛttayaḥ) are labouring diligently and incessantly on concealing their own residence (sva-sthiti-stha-gana-udyatāḥ ), and in this way (evam), they display the paśubhāva or one’s limited condition (paśu-bhāva-pradarśakāḥ), which --i.e. the paśu or limited being-- (yaḥ) falls (patati) into the terrible course of saṃsāra (which) forms doubts (saṃśaya-rūpa-ghora-saṃsāra-vartmani) (, and which) nature is imagination (saṃkalpana-ātmake). There --i.e. in the terrible course of saṃsāra-- (tatra) they --i.e. the ongoing activities (of Spanda)-- (tābhiḥ) actually (syāt) make him confused (saḥ…saṃkulaḥ).

The course of saṃsāra (saṃsāra-vartma) is terrible (ghoram) because (such) activities conceal their own Unborn Source (pravṛttīnām…aja-sva-sthiti-stha-ganataḥ) through the possibility of the pair (called) ‘birth and death’ (janma-mṛtyu-yugala-sambhavena). Moreover (punaḥ…ca), it --i.e. saṃsāra-- (tat) is difficult to overcome (duruttaram), since (yataḥ) on account of the concealing power (of the activities of Spanda) (tat-sthagana-vaśāt), the unawakened one (aprabuddhaḥ) has a desire to investigate them (tat-vicāraṇa-tatparaḥ) in his confusion (kṣobhe). So (ataḥ), ‘Vicāraṇa’ or ‘investigating the activities’ (pravṛttivicāraṇam) on the part of yogī-s (yoginaḥ) is itself (svayam) their (teṣām) concealing act (stha-ganam). Thus (tathā), no (na) one (kaścid) can be (śakyaḥ) freed (moktum) from (such) investigation of activities or modifications of Spanda (tat-vicāraṇataḥ) (that is) ‘extroversion’ (which is) the nature of saṃsāra (saṃsāra-rūpa-bahir-mukhya-tva-taḥ). This knowledge or understanding (etat-jñānam) is difficult to attain (durlabham); hence (tathā), the course of saṃsāra (saṃsāra-vartma) is difficult of overcome (duruttaram).  || 1/20 ||

𑆃𑆠𑆂 𑆱𑆠𑆠𑆩𑆶𑆢𑇀𑆪𑆶𑆑𑇀𑆠𑆂 𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆮𑆴𑆮𑆴𑆑𑇀𑆠𑆪𑆼  𑇅
𑆘𑆳𑆓𑇀𑆫𑆢𑆼𑆮 𑆤𑆴𑆘𑆁 𑆨𑆳𑆮𑆩𑆖𑆴𑆫𑆼𑆟𑆳𑆣𑆴𑆓𑆖𑇀𑆗𑆠𑆴 𑇆𑇑/𑇒𑇑𑇆

अतः सततमुद्युक्तः स्पन्दतत्त्वविविक्तये  ।
जाग्रदेव निजं भावमचिरेणाधिगच्छति ॥१/२१॥

Ataḥ satatamudyuktaḥ spandatattvaviviktaye  |
Jāgradeva nijaṃ bhāvamacireṇādhigacchati || 1/21 ||

Hence (ataḥ), (someone who is) 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). || 1/21 ||

𑆐𑆰𑆣𑆁 𑆱𑆁𑆱𑆳𑆫𑆢𑆶𑆂𑆒𑆳𑆪𑆳𑆠𑆾 𑆤 𑆓𑆶𑆟𑆳𑆢𑆴𑆤𑆴𑆰𑇀𑆪𑆤𑇀𑆢𑆮𑆴𑆖𑆳𑆫𑆟𑆁 𑆪𑆠𑆱𑇀𑆠𑆠𑇀𑆱𑆁𑆱𑆳𑆫𑆂 𑆱𑇀𑆮𑆪𑆁 𑇅
𑆱𑇀𑆮𑆱𑆠𑇀𑆠𑆳𑆫𑆷𑆥𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆪𑆢𑇀𑆪𑆾𑆓𑆴𑆤𑆳𑆩𑆤𑇀𑆠𑆫𑇀𑆲𑆴𑆠𑆁 𑆪𑆶𑆘𑇀𑆪𑆼𑆠 𑆩𑆴𑆠𑆪𑆾𑆓𑆴𑆤𑆳
𑆓𑆶𑆫𑇀𑆮𑆳𑆪𑆠𑇀𑆠𑆳𑆮𑆴𑆮𑆴𑆑𑇀𑆠𑆴𑆪𑆾𑆓𑆠𑆂 𑇅 𑆠𑆢𑆳 𑆥𑇀𑆫𑆱𑆳𑆢𑆠𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆫𑆷𑆥𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳
𑆱𑆠𑆠𑆩𑇀 𑆮𑆴𑆨𑆳𑆠𑆴 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆘𑆳𑆓𑇀𑆫𑆠𑇀𑆪𑆥𑆴 𑆖 𑆮𑆴𑆯𑇀𑆮𑆁 𑆨𑆽𑆫𑆮𑆥𑆫𑆩𑆳𑆫𑇀𑆑𑆑𑆫𑆳 𑆨𑆮𑆼𑆠𑇀 𑇅
𑆍𑆠𑆢𑆼𑆮 𑆤𑆴𑆘𑆁 𑆨𑆳𑆮𑆁 𑆖𑆽𑆠𑆤𑇀𑆪𑆳𑆠𑇀𑆩𑆑𑆩𑇀 𑇆𑇑/𑇒𑇑𑇆

औषधं संसारदुःखायातो न गुणादिनिष्यन्दविचारणं यतस्तत्संसारः स्वयं ।
स्वसत्तारूपस्पन्दतत्त्वं यद्योगिनामन्तर्हितं युज्येत मितयोगिना
गुर्वायत्ताविविक्तियोगतः । तदा प्रसादतः स्वात्मरूपस्पन्दतत्त्वप्रत्यभिज्ञा
सततम् विभाति सर्वत्र जाग्रत्यपि च विश्वं भैरवपरमार्ककरा भवेत् ।
एतदेव निजं भावं चैतन्यात्मकम् ॥१/२१॥

auṣadhaṃ saṃsāraduḥkhāyāto na guṇādiniṣyandavicāraṇaṃ yatastatsaṃsāraḥ svayaṃ | svasattārūpaspandatattvaṃ yadyogināmantarhitaṃ yujyeta mitayoginā gurvāyattāviviktiyogataḥ | tadā prasādataḥ svātmarūpaspandatattvapratyabhijñā satatam vibhāti sarvatra jāgratyapi ca viśvaṃ bhairavaparamārkakarā bhavet | etadeva nijaṃ bhāvaṃ caitanyātmakam || 1/21 ||

The medicine (auṣadham) for the pain of saṃsāra (saṃsāra-duḥkhāya) is thus (ataḥ) not (na) the act of investigating the flows (of Spanda like) guṇa-s and other qualities (guṇa-ādi-niṣyanda-vicāraṇam), since (yataḥ) it --i.e. such investigation-- is (tat) itself (svayam) saṃsāra (saṃsāraḥ). A limited yogī (mita-yoginā) should fix his attention (yujyeta) on the Spanda Principle (, of which) Nature is one’s own Fact of Existence --i.e. Spanda is nothing but Existence-- (sva-sattā-rūpa-spanda-tattvam), (and) which (yat) is hidden (antarhitam) from (limited) yogī-s (yoginām), by means of ‘Vivikti’ or ‘Discernment’ which rests on the Guru --i.e. the Secret of such Discernment comes from the Guru-- (guru-āyattā-vivikti-yogataḥ).

Then (tadā), by the Grace (of the Lord,) (prasādataḥ) Recognition of the Spanda Principle in the form of one’s own Self (svātmā-rūpa-spanda-tattva-pratyabhijñā) radiates (vibhāti) without any break (satatam) everywhere (sarvatra), even (api) in the waking condition (jāgrati), and (ca) the universe (viśvam) becomes (bhavet) the Rays of the Supreme Sun of Bhairava --i.e. the All-pervading Lord-- (bhairava-parama-arka-karāḥ). Only (eva) this (etat) is (called) ‘Innate (nijam) Nature (bhāvam)’ characterized by Caitanya or Universal Consciousness (caitanya-ātmakam).  || 1/21 ||

𑆃𑆠𑆴𑆑𑇀𑆫𑆶𑆢𑇀𑆣𑆂 𑆥𑇀𑆫𑆲𑆸𑆰𑇀𑆛𑆾 𑆮𑆳 𑆑𑆴𑆁 𑆑𑆫𑆾𑆩𑆵𑆠𑆴 𑆮𑆳 𑆩𑆸𑆯𑆤𑇀  𑇅
𑆣𑆳𑆮𑆤𑇀𑆮𑆳 𑆪𑆠𑇀𑆥𑆢𑆁 𑆓𑆖𑇀𑆗𑆼𑆠𑇀𑆠𑆠𑇀𑆫 𑆱𑇀𑆥𑆤𑇀𑆢𑆂 𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆴𑆠𑆂 𑇆𑇑/𑇒𑇒𑇆

अतिक्रुद्धः प्रहृष्टो वा किं करोमीति वा मृशन्  ।
धावन्वा यत्पदं गच्छेत्तत्र स्पन्दः प्रतिष्ठितः ॥१/२२॥

Atikruddhaḥ prahṛṣṭo vā kiṃ karomīti vā mṛśan  |
Dhāvanvā yatpadaṃ gacchettatra spandaḥ pratiṣṭhitaḥ || 1/22 ||

(The Reality of) Spanda (spandaḥ) is firmly established (pratiṣṭhitaḥ) in that (tatra) condition (padam) at which (yat) (someone) is arrived (gacchet) (when he is) excessively angry (atikruddhaḥ), exceedingly pleased (prahṛṣṭaḥ), considering (mṛśan) “what (kim) to do (now) (karomi…iti)?” or (vā…vā…vā) running (for his life) (dhāvat). || 1/22 ||

𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆮𑆴𑆖𑆳𑆫𑆴𑆟𑆼 𑆠𑆢𑆶𑆢𑆪𑆾 𑆨𑆳𑆠𑆴 𑆧𑆳𑆲𑇀𑆪𑆠𑆳𑆤𑆳𑆯𑆤𑆑𑇀𑆰𑆟𑆼 𑆪𑆢𑆶𑆢𑆴𑆠𑆁 𑆱𑆲𑆱𑆳𑆠𑆴𑆑𑇀𑆫𑆾𑆣𑆼
𑆮𑆳 𑆥𑇀𑆫𑆲𑆫𑇀𑆰𑆼 𑆮𑆳 𑆑𑆴𑆁 𑆑𑆫𑆾𑆩𑆵𑆠𑆴 𑆩𑆫𑇀𑆯𑆤𑆼 𑆣𑆳𑆮𑆤𑆼 𑆮𑆳 𑇅 𑆍𑆠𑆼𑆰𑆶 𑆥𑆢𑆼𑆰𑆶
𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆳𑆲𑆁𑆑𑆳𑆫𑆮𑆯𑆾 𑆮𑆴𑆬𑆵𑆪𑆠𑆼’ 𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆱𑇀𑆥𑆤𑇀𑆢𑆤𑆳𑆖𑇀𑆖 𑆪𑆾𑆓𑆵
𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆴𑆠 𑆄𑆤𑆤𑇀𑆢𑆴𑆠𑆾 𑆨𑆮𑆼𑆠𑇀𑆑𑇀𑆰𑆟𑆩𑇀 𑇅 𑆆𑆢𑆸𑆯 𑆇𑆢𑆪𑆂 𑆱𑇀𑆥𑆤𑇀𑆢𑆮𑆴𑆮𑆴𑆑𑇀𑆠𑆿
𑆮𑆴𑆨𑆳𑆠𑆴 𑆠𑆢𑇀𑆮𑆴𑆖𑆳𑆫𑆴𑆟𑆾 𑆪𑆾𑆓𑆴𑆤𑆾 𑆪𑆠𑆂 𑆱𑆾’ 𑆤𑇀𑆠𑆫𑇀𑆩𑆶𑆒𑆵𑆨𑆳𑆮𑆠𑆠𑇀𑆥𑆫𑆂
𑆠𑆱𑇀𑆩𑆳𑆢𑆳𑆠𑇀𑆩𑆱𑆩𑆠𑆳𑆠𑇀𑆩𑆑𑆳𑆠𑇀𑆱𑇀𑆥𑆤𑇀𑆢 𑆇𑆢𑆴𑆠 𑆄𑆤𑆤𑇀𑆢𑆫𑆷𑆥𑆼𑆟 𑇅 𑆑𑆱𑇀𑆩𑆽𑆖𑆴𑆢𑇀𑆮𑆳 𑆤𑆴𑆰𑇀𑆪𑆤𑇀𑆢𑆮𑆴𑆖𑆳𑆫𑆴𑆟𑆼
𑆑𑇀𑆫𑆾𑆣𑆯𑇀𑆖 𑆥𑇀𑆫𑆲𑆫𑇀𑆰𑆯𑇀𑆖 𑆬𑆾𑆑𑆮𑆠𑇀𑆱𑆳𑆤𑆤𑇀𑆢𑆁 𑆱𑇀𑆥𑆤𑇀𑆢𑆤𑆁 𑆮𑆴𑆤𑆽𑆠𑇀𑆪𑆫𑇀𑆡𑆂 𑇆𑇑/𑇒𑇒𑇆

स्पन्दतत्त्वविचारिणे तदुदयो भाति बाह्यतानाशनक्षणे यदुदितं सहसातिक्रोधे
वा प्रहर्षे वा किं करोमीति मर्शने धावने वा । एतेषु पदेषु
बहिर्मुखाहंकारवशो विलीयते’ हंविमर्शस्पन्दनाच्च योगी
स्पन्दतत्त्वप्रतिष्ठित आनन्दितो भवेत्क्षणम् । ईदृश उदयः स्पन्दविविक्तौ
विभाति तद्विचारिणो योगिनो यतः सो’ न्तर्मुखीभावतत्परः
तस्मादात्मसमतात्मकात्स्पन्द उदित आनन्दरूपेण । कस्मैचिद्वा निष्यन्दविचारिणे
क्रोधश्च प्रहर्षश्च लोकवत्सानन्दं स्पन्दनं विनैत्यर्थः ॥१/२२॥

spandatattvavicāriṇe tadudayo bhāti bāhyatānāśanakṣaṇe yaduditaṃ sahasātikrodhe vā praharṣe vā kiṃ karomīti marśane dhāvane vā | eteṣu padeṣu bahirmukhāhaṃkāravaśo vilīyate’ haṃvimarśaspandanācca yogī spandatattvapratiṣṭhita ānandito bhavetkṣaṇam | īdṛśa udayaḥ spandaviviktau vibhāti tadvicāriṇo yogino yataḥ so’ ntarmukhībhāvatatparaḥ tasmādātmasamatātmakātspanda udita ānandarūpeṇa | kasmaicidvā niṣyandavicāriṇe krodhaśca praharṣaśca lokavatsānandaṃ spandanaṃ vinaityarthaḥ || 1/22 ||

For someone who is investigating the Spanda Principle (spanda-tattva-vicāriṇe), Its Rising (tat-udayaḥ) shines (bhāti) in the moment of the dissolution of the external --i.e. grabbing objects-- (bāhya-tā-nāśana-kṣaṇe), which (yat) rises (uditam) spontaneously (sahasā) in (the moment) of extreme anger (ati-krodhe), or (vā) delight (praharṣe), or (vā) during such doubts (marśane) like: “What (kim) do I do (karomi…iti)?”, or (vā) during a running away (from an enemy, etc.) (vā).

In these (eteṣu) (and similar) states (padeṣu), the authority of one’s extroverted false-I (bahir-mukha-aham-kāra-vaśaḥ) becomes dissolved (vilīyate) due to a sudden appearance of Self-Awareness (aham-vimarśa-spandanāt), and (ca) the yogī (yogī) is Joyfully (ānanditaḥ…bhavet) resting in the Spanda Principle (spanda-tattva-pratiṣṭhitaḥ) in that moment (kṣaṇam). Such (īdṛśaḥ) rising (udayaḥ) shines (vibhāti) during the discerning of the Reality of Spanda (spanda-viviktau) for that yogī (yoginaḥ) who is investigating (only) That (tat-vicāriṇaḥ), because (yataḥ) (during such spiritual activity,) he (saḥ) is devoted to introversion (antar-mukhī-bhāva-tatparaḥ), and from that --i.e. from introversion-- (tasmāt) (which is) characterized by identification with the Self (ātmā-samatā-ātmakāt), the Spanda Principle (spandaḥ) rises (uditaḥ) in the form of Spiritual Bliss (ānanda-rūpeṇa). But (vā) for someone (kasmaicid) who is investigating --i.e. thinking about-- the flows or manifestations (of the Spanda Principle) (niṣyanda-vicāriṇe), anger (krodhaḥ) or (ca…ca) delight (praharṣaḥ) (takes place) in an ordinary way (lokavat) without (vinā) the Blissful (sānandam) Throbbing (of the Realization of Spanda) (spandanam). This is the meaning (iti...arthaḥ). || 1/22 ||

𑆪𑆳𑆩𑆮𑆱𑇀𑆡𑆳𑆁 𑆱𑆩𑆳𑆬𑆩𑇀𑆧𑇀𑆪 𑆪𑆢𑆪𑆁 𑆩𑆩 𑆮𑆑𑇀𑆰𑇀𑆪𑆠𑆴  𑇅
𑆠𑆢𑆮𑆯𑇀𑆪𑆁 𑆑𑆫𑆴𑆰𑇀𑆪𑆼𑇁𑆲𑆩𑆴𑆠𑆴 𑆱𑆕𑇀𑆑𑆬𑇀𑆥𑇀𑆪 𑆠𑆴𑆰𑇀𑆜𑆠𑆴 𑇆𑇑/𑇒𑇓𑇆

यामवस्थां समालम्ब्य यदयं मम वक्ष्यति  ।
तदवश्यं करिष्येऽहमिति सङ्कल्प्य तिष्ठति ॥१/२३॥

Yāmavasthāṃ samālambya yadayaṃ mama vakṣyati  |
Tadavaśyaṃ kariṣye'hamiti saṅkalpya tiṣṭhati || 1/23 ||

Having put trust (samālambya) in (That) Which (yām) is the State (of Spanda or the Self) (avasthām), (such a perfectly awakened one) remains firm (tiṣṭhati) by thinking (iti…saṅkalpya) “what (yat) this (Self) (ayam) will tell (vakṣyati) me (mama), I (aham) will do (kariṣye) that (tat) by all means (avaśyam)”. || 1/23 ||

𑆃𑆮𑆱𑇀𑆡𑆳 𑆱𑇀𑆥𑆤𑇀𑆢𑆳𑆤𑆤𑇀𑆢𑆾𑆬𑇀𑆬𑆳𑆱𑆾 𑆪𑆾 𑆤𑆴𑆫𑇀𑆢𑆼𑆯𑆱𑆁𑆪𑆶𑆑𑇀𑆠𑆾 𑆪𑆾𑆓𑆴𑆤 𑆇𑆢𑆴𑆠𑆂 𑇅 𑆱𑆩𑆳𑆬𑆩𑇀𑆧𑆤𑆩𑆴𑆲
𑆠𑆢𑇀𑆓𑇀𑆫𑆲𑆟𑆩𑆳𑆢𑆫𑆳𑆖𑇀𑆖 𑆪𑆾𑆓𑇀𑆪𑆶𑆬𑇀𑆬𑆳𑆱𑆱𑆁𑆨𑆸𑆠𑆂 𑆱𑇀𑆮𑆾𑆠𑇀𑆱𑆳𑆲𑆁 𑆱𑇀𑆥𑆤𑇀𑆢𑆩𑆪𑆁 𑆱𑆩𑆳𑆯𑇀𑆫𑆴𑆠𑇀𑆪
𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆱𑇀𑆠𑆴𑆰𑇀𑆜𑆠𑆴 𑇅 𑆱𑇀𑆮𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆼 𑆱𑇀𑆥𑆤𑇀𑆢𑆧𑆬𑆥𑆷𑆫𑆴𑆠𑆼 𑆱 𑆠𑆠𑇀𑆑𑆳𑆫𑇀𑆪𑆁 𑆑𑆫𑆾𑆠𑆴
𑆪𑆢𑆶𑆢𑆴𑆠𑆁 𑆱𑆁𑆑𑇀𑆫𑆳𑆩𑆴𑆠𑆁 𑆱𑇀𑆥𑆤𑇀𑆢𑆾𑆬𑇀𑆬𑆳𑆱𑆪𑆾𑆓𑆠𑆂 𑇅 𑆍𑆠𑆢𑇀𑆓𑆶𑆲𑇀𑆪𑆁 𑆤 𑆬𑆼𑆒𑇀𑆪𑆁 𑆮𑆴𑆱𑇀𑆠𑆫𑆼𑆟
𑆪𑆠𑆱𑇀𑆠𑆤𑇀𑆩𑆲𑆼𑆯𑆱𑆢𑇀𑆨𑆑𑇀𑆠𑆳𑆤𑆳𑆩𑆼𑆮 𑆦𑆶𑆬𑇀𑆬𑆠𑆴 𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂 𑇆𑇑/𑇒𑇓𑇆

अवस्था स्पन्दानन्दोल्लासो यो निर्देशसंयुक्तो योगिन उदितः । समालम्बनमिह
तद्ग्रहणमादराच्च योग्युल्लाससंभृतः स्वोत्साहं स्पन्दमयं समाश्रित्य
स्वात्मसंस्थितस्तिष्ठति । स्वसंस्थाने स्पन्दबलपूरिते स तत्कार्यं करोति
यदुदितं संक्रामितं स्पन्दोल्लासयोगतः । एतद्गुह्यं न लेख्यं विस्तरेण
यतस्तन्महेशसद्भक्तानामेव फुल्लति स्वभावतः ॥१/२३॥

avasthā spandānandollāso yo nirdeśasaṃyukto yogina uditaḥ | samālambanamiha tadgrahaṇamādarācca yogyullāsasaṃbhṛtaḥ svotsāhaṃ spandamayaṃ samāśritya svātmasaṃsthitastiṣṭhati | svasaṃsthāne spandabalapūrite sa tatkāryaṃ karoti yaduditaṃ saṃkrāmitaṃ spandollāsayogataḥ | etadguhyaṃ na lekhyaṃ vistareṇa yatastanmaheśasadbhaktānāmeva phullati svabhāvataḥ || 1/23 ||

Avasthā or State (avasthā) (here means) the Outpouring or Manifestation of the Bliss of Spanda (spanda-ānanda-ullāsaḥ), which (yaḥ) is furnished with ‘Instruction’ (nirdeśa-saṃyuktaḥ), (and) rises (uditaḥ) in the case of yogī-s (yoginaḥ). ‘Samālambana’ --lit. putting trust, clinging to-- (samālambanam) here (means) (iha) Seizing or Grabbing That (tat-grahaṇam) with respect (ādarāt), and (ca) the yogī (yogī) (, who is) full of (such) Outpouring (ullāsa-saṃbhṛtaḥ), after resorting (samāśritya) to his Strength of Will (sva-utsāham) (that is) composed of Spanda (spanda-mayam), remains (tiṣṭhati) standing firmly in his own Self (svātmā-saṃsthitaḥ). In his firm standing (sva-saṃsthāne) full of the Power of Spanda (spanda-bala-pūrite), he (saḥ) performs (karoti) that (tat) ‘action to be done’ (kāryam) which (yat) is arisen (uditam) (in him in the form of) Transmission (saṃkrāmitam) by means of (such) rising of Spanda (spanda-ullāsa-yogataḥ). This (etat) Secret (guhyam) is not to be written (lekhyam) in detail (vistareṇa), because (yataḥ) It (tat) blossoms (phullati) naturally (svabhāvataḥ), (but) only (eva) for the real devotees of the Great Lord (mahā-īśa-sat-bhaktānām). || 1/23 ||

𑆠𑆳𑆩𑆳𑆯𑇀𑆫𑆴𑆠𑇀𑆪𑆾𑆫𑇀𑆣𑇀𑆮𑆩𑆳𑆫𑇀𑆓𑆼𑆟 𑆖𑆤𑇀𑆢𑇀𑆫𑆱𑆷𑆫𑇀𑆪𑆳𑆮𑆶𑆨𑆳𑆮𑆥𑆴  𑇅
𑆱𑆿𑆰𑆶𑆩𑇀𑆤𑆼𑇁𑆣𑇀𑆮𑆤𑇀𑆪𑆱𑇀𑆠𑆩𑆴𑆠𑆾 𑆲𑆴𑆠𑇀𑆮𑆳 𑆧𑇀𑆫𑆲𑇀𑆩𑆳𑆟𑇀𑆝𑆓𑆾𑆖𑆫𑆩𑇀 𑇆𑇑/𑇒𑇔𑇆

𑆠𑆢𑆳 𑆠𑆱𑇀𑆩𑆴𑆤𑇀𑆩𑆲𑆳𑆮𑇀𑆪𑆾𑆩𑇀𑆤𑆴 𑆥𑇀𑆫𑆬𑆵𑆤𑆯𑆯𑆴𑆨𑆳𑆱𑇀𑆑𑆫𑆼  𑇅
𑆱𑆿𑆰𑆶𑆥𑇀𑆠𑆥𑆢𑆮𑆤𑇀𑆩𑆷𑆞𑆂 𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆂 𑆱𑇀𑆪𑆳𑆢𑆤𑆳𑆮𑆸𑆠𑆂 𑇆𑇑/𑇒𑇕𑇆

तामाश्रित्योर्ध्वमार्गेण चन्द्रसूर्यावुभावपि  ।
सौषुम्नेऽध्वन्यस्तमितो हित्वा ब्रह्माण्डगोचरम् ॥१/२४॥

तदा तस्मिन्महाव्योम्नि प्रलीनशशिभास्करे  ।
सौषुप्तपदवन्मूढः प्रबुद्धः स्यादनावृतः ॥१/२५॥

Tāmāśrityordhvamārgeṇa candrasūryāvubhāvapi  |
Sauṣumne'dhvanyastamito hitvā brahmāṇḍagocaram || 1/24 ||

Tadā tasminmahāvyomni pralīnaśaśibhāskare  |
Sauṣuptapadavanmūḍhaḥ prabuddhaḥ syādanāvṛtaḥ || 1/25 ||

(Then,) having taken refuge (āśritya) in That --i.e. Spanda or the Self-- (tām), both (ubhau…api) the moon and the sun --i.e. prāṇa and apāna-- (candra-sūryau) (enter) the course (adhvani) of Suṣumna (sauṣumne) (that is their) home (astam). Then (tadā), from here (itaḥ), by the upward path (of Suṣumna) (urdhva-mārgeṇa), after abandoning (hitvā) the sphere of ‘Brahma’s egg’ (brahma-aṇḍa-gocaram), the moon and the sun (become) dissolved (pralīna-śaśi-bhāskare) into (tasmin) the Great Void or Sky (of Supreme Consciousness) (mahā-vyomni). (Here, the experience of) a confused one (mūḍhaḥ) is like the state of deep-sleep (sauṣupta-pada-vat), (though) the awakened one (prabuddhaḥ) is actually (syāt) uncovered (anāvṛtaḥ). || 1/24-25 ||

𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆱𑆩𑆳𑆯𑇀𑆫𑆴𑆠𑇀𑆪 𑆖𑆤𑇀𑆢𑇀𑆫𑆱𑆷𑆫𑇀𑆪𑆿 𑆥𑇀𑆫𑆩𑆼𑆪𑆥𑇀𑆫𑆩𑆳𑆟𑆳𑆠𑇀𑆩𑆑𑆿 𑆱𑆶𑆰𑆶𑆩𑇀𑆟𑆳𑆩𑆱𑇀𑆥𑆸𑆯𑇀𑆪𑆳𑆁
𑆥𑇀𑆫𑆩𑆳𑆠𑇀𑆫𑆳𑆠𑇀𑆩𑆑𑆁 𑆪𑆳𑆠𑆂 𑇅 𑆥𑆫𑆥𑇀𑆫𑆩𑆳𑆠𑇀𑆫𑆳𑆠𑇀𑆩𑆑𑆼𑆤𑆾𑆫𑇀𑆣𑇀𑆮𑆩𑆳𑆫𑇀𑆓𑆼𑆟 𑆠𑆢𑆳 𑆯𑆯𑆴𑆨𑆳𑆱𑇀𑆑𑆫𑆿
𑆮𑆴𑆬𑆵𑆪𑆠𑆾 𑆥𑇀𑆫𑆩𑆳𑆠𑇀𑆫𑆳 𑆱𑆲 𑆢𑆼𑆲𑆱𑆩𑆠𑆳𑆲𑆵𑆤𑆼 𑆮𑇀𑆪𑆳𑆥𑆑𑆩𑆲𑆳𑆮𑇀𑆪𑆾𑆩𑇀𑆤𑇀𑆪𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆩𑆤𑆴
𑆥𑇀𑆫𑆩𑆳𑆠𑇀𑆫𑆳𑆢𑇀𑆪𑆮𑆱𑇀𑆡𑆳𑆢𑇀𑆮𑆪𑆣𑆳𑆩𑇀𑆤𑆴 𑆖𑆴𑆢𑇀𑆓𑆓𑆤𑆼 𑇅 𑆩𑆷𑆞𑆱𑇀𑆪
𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆵𑆨𑆳𑆮𑆠𑆠𑇀𑆥𑆫𑆱𑇀𑆪𑆽𑆠𑆠𑇀𑆥𑆢𑆁 𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑆴𑆮𑆠𑇀𑆠𑆶 𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆂
𑆱𑇀𑆪𑆳𑆢𑇀𑆧𑆾𑆣𑆱𑆩𑇀𑆨𑆸𑆠𑆯𑇀𑆖𑆴𑆢𑇀𑆓𑆓𑆤𑆱𑆩𑆠𑆳𑆪𑆳𑆁 𑆠𑆴𑆰𑇀𑆜𑆠𑆴 𑇆𑇑/𑇒𑇔-𑇔𑇕𑇆

स्पन्दतत्त्वं समाश्रित्य चन्द्रसूर्यौ प्रमेयप्रमाणात्मकौ सुषुम्णामस्पृश्यां
प्रमात्रात्मकं यातः । परप्रमात्रात्मकेनोर्ध्वमार्गेण तदा शशिभास्करौ
विलीयतो प्रमात्रा सह देहसमताहीने व्यापकमहाव्योम्न्यक्रमात्मनि
प्रमात्राद्यवस्थाद्वयधाम्नि चिद्गगने । मूढस्य
बहिर्मुखीभावतत्परस्यैतत्पदं सुषुप्तिवत्तु प्रबुद्धः
स्याद्बोधसम्भृतश्चिद्गगनसमतायां तिष्ठति ॥१/२४-४५॥

spandatattvaṃ samāśritya candrasūryau prameyapramāṇātmakau suṣumṇāmaspṛśyāṃ pramātrātmakaṃ yātaḥ | parapramātrātmakenordhvamārgeṇa tadā śaśibhāskarau vilīyato pramātrā saha dehasamatāhīne vyāpakamahāvyomnyakramātmani pramātrādyavasthādvayadhāmni cidgagane | mūḍhasya bahirmukhībhāvatatparasyaitatpadaṃ suṣuptivattu prabuddhaḥ syādbodhasambhṛtaścidgaganasamatāyāṃ tiṣṭhati || 1/24-45 ||

Having taken refuge (samāśritya) in the Spanda Principle (this way) (spanda-tattvam), candra and sūrya or the moon and the sun (candra-sūryau) (that are) object and cognition (respectively) (prameya-pramāṇa-ātmakau), advance (yātaḥ) towards the Suṣumṇā (suṣumṇām) (which) is intouchable (aspṛśyām) (as it) has the nature of the (limited) subject (pramātṛ-ātmakam). Then (tadā), by means of the upward path (urdhva-mārgeṇa) characterized by the (Realization of the) Supreme Subject (para-pramātṛ-ātmakena), when identification with the body is abandoned (deha-samatā-hīne), the moon and the sun --i.e. object and cognition-- (śaśi-bhāskarau) together (saha) with the limited subject (pramātrā) dissolve (vilīyataḥ) into the All-pervading Great Sky of Consciousness (vyāpaka-mahā-vyomni…cit-gagane) (, which) Nature is non-sequential (akrama-ātmani), (and consequently is) the Abode of the Unity of the limited subject, etc. --i.e. limited subject, cognition and object-- (pramātṛ-ādi-avasthā-advaya-dhāmni). For the unawakened one (mūḍhasya) (who is) clinging to extroversion (bahir-mukhī-bhāva-tat-parasya), this (etat) Condition (padam) is just like deep-sleep (suṣupti-vat), but (tu) the Awakened One (prabuddhaḥ) is actually (syāt) filled with Bodha or Awareness (bodha-sambhṛtaḥ), (and) remains (tiṣṭhati) identified with the Sky of Consciousness (cit-gagana-samatāyām). || 1/24-25 ||

Second Chapter: Sahajavidyodayaḥ

The Rising of Innate Wisdom

𑆠𑆢𑆳𑆑𑇀𑆫𑆩𑇀𑆪 𑆧𑆬𑆁 𑆩𑆤𑇀𑆠𑇀𑆫𑆳𑆂 𑆱𑆫𑇀𑆮𑆘𑇀𑆚𑆧𑆬𑆯𑆳𑆬𑆴𑆤𑆂  𑇅
𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆤𑇀𑆠𑆼𑇁𑆣𑆴𑆑𑆳𑆫𑆳𑆪 𑆑𑆫𑆟𑆳𑆤𑆵𑆮 𑆢𑆼𑆲𑆴𑆤𑆳𑆩𑇀 𑇆𑇒/𑇑𑇆

तदाक्रम्य बलं मन्त्राः सर्वज्ञबलशालिनः  ।
प्रवर्तन्तेऽधिकाराय करणानीव देहिनाम् ॥२/१॥

Tadākramya balaṃ mantrāḥ sarvajñabalaśālinaḥ  |
Pravartante'dhikārāya karaṇānīva dehinām || 2/1 ||

The Mantra-s (mantrāḥ), possessing the Power of omniscience (sarva-jña-bala-śālinaḥ) after holding (ākramya) That (tat) Power --i.e. Spanda or the Self-- (balam), are engaged (pravartante) in (their) duty (adhikārāya), like (iva) the senses (karaṇāni) of the embodied beings (dehinām). || 2/1 ||

𑆩𑆤𑇀𑆠𑇀𑆫𑆳𑆱𑇀𑆠𑆼 𑆩𑆤𑇀𑆠𑇀𑆫𑆩𑆤𑇀𑆠𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆩𑆤𑇀𑆠𑇀𑆫𑆩𑆲𑆼𑆯𑇀𑆮𑆫𑆳𑆂 𑆯𑆑𑇀𑆠𑆴𑆮𑆳𑆲𑆫𑆷𑆥𑆳𑆂 𑆪𑆼
𑆯𑆴𑆮𑆘𑆵𑆮𑆱𑆼𑆠𑆶𑆧𑆤𑇀𑆣𑆢𑆫𑇀𑆯𑆑𑆳 𑆃𑆠𑆂 𑆱𑆫𑇀𑆮𑆘𑇀𑆚𑆧𑆬𑆯𑆳𑆬𑆴𑆤 𑆅𑆠𑆴 𑆑𑆵𑆫𑇀𑆠𑆴𑆠𑆳𑆂 𑇅 𑆅𑆠𑆴 𑆠𑆢𑇀𑆧𑆬𑆁
𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆥𑆫𑆳𑆯𑆑𑇀𑆠𑆴𑆫𑇀𑆪𑆳𑆩𑆳𑆑𑇀𑆫𑆩𑇀𑆪 𑆩𑆤𑇀𑆠𑇀𑆫𑆳𑆂 𑆑𑇀𑆫𑆴𑆪𑆳𑆘𑇀𑆚𑆳𑆤𑆼𑆖𑇀𑆗𑆳𑆧𑆬𑆯𑆳𑆬𑆴𑆤 𑆍𑆮𑆁 𑆠𑆡𑆳
𑆠𑆼 𑆱𑆫𑇀𑆮𑆑𑆫𑇀𑆠𑆸𑆠𑇀𑆮𑆱𑆫𑇀𑆮𑆘𑇀𑆚𑆠𑇀𑆮𑆥𑆷𑆫𑇀𑆟𑆠𑇀𑆮𑆫𑆷𑆥𑆳𑆂 𑇅 𑆪𑆡𑆳 𑆑𑆫𑆟𑆳𑆤𑆴
𑆱𑇀𑆥𑆤𑇀𑆢𑆫𑆷𑆥𑆥𑆫𑆳𑆯𑆑𑇀𑆠𑇀𑆪𑆳𑆪𑆠𑇀𑆠𑆳𑆤𑆴 𑆩𑆤𑇀𑆠𑇀𑆫𑆳𑆟𑆳𑆁 𑆠𑆡𑆳 𑆱𑆢𑇀𑆨𑆳𑆮𑆂 𑆱𑇀𑆥𑆤𑇀𑆢 𑆍𑆮 𑇅 𑆩𑆤𑇀𑆠𑇀𑆫𑆳𑆱𑇀𑆠𑆶
𑆱𑇀𑆥𑆤𑇀𑆢𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆳𑆂 𑆑𑇀𑆫𑆴𑆪𑆳𑆢𑆴𑆯𑆑𑇀𑆠𑆪𑆱𑇀𑆠𑆶 𑆧𑆶𑆢𑇀𑆣𑇀𑆪𑆳𑆢𑆴𑆑𑆫𑆟𑆓𑆾𑆖𑆫𑆼 𑆥𑇀𑆫𑆩𑆼𑆪𑆳𑆢𑇀𑆪𑆮𑆱𑇀𑆡𑆳𑆫𑆷𑆥𑆼𑆟
𑆮𑆴𑆑𑆳𑆱𑆴𑆠𑆳 𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆧𑆬𑆼𑆤𑆽𑆮 𑇅 𑆃𑆡𑆳 𑆩𑆤𑇀𑆠𑇀𑆫𑆳𑆟𑆳𑆁 𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆨𑆼𑆢𑆾’
𑆲𑆩𑆴𑆢𑆩𑇀𑆱𑆩𑇀𑆧𑆤𑇀𑆣𑆫𑆷𑆥𑆂 𑇆𑇒/𑇑𑇆

मन्त्रास्ते मन्त्रमन्त्रेश्वरमन्त्रमहेश्वराः शक्तिवाहरूपाः ये
शिवजीवसेतुबन्धदर्शका अतः सर्वज्ञबलशालिन इति कीर्तिताः । इति तद्बलं
स्पन्दतत्त्वं पराशक्तिर्यामाक्रम्य मन्त्राः क्रियाज्ञानेच्छाबलशालिन एवं तथा
ते सर्वकर्तृत्वसर्वज्ञत्वपूर्णत्वरूपाः । यथा करणानि
स्पन्दरूपपराशक्त्यायत्तानि मन्त्राणां तथा सद्भावः स्पन्द एव । मन्त्रास्तु
स्पन्दसंस्थिताः क्रियादिशक्तयस्तु बुद्ध्यादिकरणगोचरे प्रमेयाद्यवस्थारूपेण
विकासिता स्पन्दतत्त्वबलेनैव । अथा मन्त्राणां सूक्ष्मभेदो’
हमिदम्सम्बन्धरूपः ॥२/१॥

mantrāste mantramantreśvaramantramaheśvarāḥ śaktivāharūpāḥ ye śivajīvasetubandhadarśakā ataḥ sarvajñabalaśālina iti kīrtitāḥ | iti tadbalaṃ spandatattvaṃ parāśaktiryāmākramya mantrāḥ kriyājñānecchābalaśālina evaṃ tathā te sarvakartṛtvasarvajñatvapūrṇatvarūpāḥ | yathā karaṇāni spandarūpaparāśaktyāyattāni mantrāṇāṃ tathā sadbhāvaḥ spanda eva | mantrāstu spandasaṃsthitāḥ kriyādiśaktayastu buddhyādikaraṇagocare prameyādyavasthārūpeṇa vikāsitā spandatattvabalenaiva | athā mantrāṇāṃ sūkṣmabhedo’ hamidamsambandharūpaḥ || 2/1 ||

Mantra-s (mantrāḥ), which (ye) are (te) ‘Mantra, Mantreśvara and Mantramaheśvara’ (mantra-mantra-īśvara-mantra-mahā-īśvarāḥ), form the flow or phases of Śakti (śakti-vāha-rūpāḥ), acting as the bridge between Śiva and the jīva (śiva-jīva-setu-bandha-darśakāḥ), thus (ataḥ) (they) said (iti…kīrtitāḥ) to possess the Power of omniscience (sarvajña-bala-śālinaḥ). This means (iti): That (tat) Power (balam) which (yām) the Mantra-s (mantrāḥ) take hold of (ākramya) is the Spanda Principle (spanda-tattvam), the Supreme Śakti (parā-śaktiḥ), (so) they possess the Powers of Kriyā, Jñāna and Icchā or Action, Knowledge and Will (kriyā-jñāna-icchā-bala-śālinaḥ), (and) this way (evam…tathā), they (te) appear as omnipotence --i.e. the quality of Kriyāśakti--, omniscience --i.e. the quality of Jñānaśakti-- and Fullness --i.e. the quality of Icchāśakti-- (respectively) (sarvakartṛtva-sarvajñatva-pūrṇatva-rūpāḥ).

(Moreover,) just as (yathā) the senses (karaṇāni) are dependent on the Supreme Śakti (Who) is the Nature of Spanda (spanda-rūpa-parā-śakti-āyattāni), in the same way (tathā), the Essential Nature (sat-bhāvaḥ) of the Mantra-s (mantrāṇām) is only (eva) Spanda (spandaḥ). (Hence,) the Mantra-s (mantrāḥ…tu), firmly resting in Spanda (spanda-saṃsthitāḥ), are the Śakti-s (called) ‘Kriyā’, etc. --i.e. Kriyāśakti, Jñānaśakti and Icchāśakti-- (kriyā-ādi-śaktayaḥ), but (tu) on the sphere of the senses beginning with buddhi or intellect (buddhi-ādi-karaṇa-gocare), (they) expand (vikāsitāḥ) in the form of the (threefold) condition beginning with prameya or object --i.e. object, cognition and the limited subject-- (prameya-ādi-avasthā-rūpeṇa), only (eva) by means of the Power of the Spanda Principle (spanda-tattva-balena). || 2/1 ||

𑆠𑆠𑇀𑆫𑆽𑆮 𑆱𑆁𑆥𑇀𑆫𑆬𑆵𑆪𑆤𑇀𑆠𑆼 𑆯𑆳𑆤𑇀𑆠𑆫𑆷𑆥𑆳 𑆤𑆴𑆫𑆚𑇀𑆘𑆤𑆳𑆂  𑇅
𑆱𑆲𑆳𑆫𑆳𑆣𑆑𑆖𑆴𑆠𑇀𑆠𑆼𑆤 𑆠𑆼𑆤𑆽𑆠𑆼 𑆯𑆴𑆮𑆣𑆫𑇀𑆩𑆴𑆟𑆂 𑇆𑇒/𑇒𑇆

तत्रैव संप्रलीयन्ते शान्तरूपा निरञ्जनाः  ।
सहाराधकचित्तेन तेनैते शिवधर्मिणः ॥२/२॥

Tatraiva saṃpralīyante śāntarūpā nirañjanāḥ  |
Sahārādhakacittena tenaite śivadharmiṇaḥ || 2/2 ||

These (ete) (Mantra-s), having a tranquil appearance (śāntarūpāḥ) devoid of passion (nirañjanāḥ), become dissolved (saṃpralīyante) there (tatra…eva) together with (saha) the (tena) mind of their worshipper (ārādhaka-cittena), (hence) they have the characteristic of Śiva (śiva-dharmiṇaḥ). || 2/2 ||

𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆳 𑆪𑆢𑆳𑆲𑆩𑆴𑆢𑆁𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆨𑆼𑆢𑆫𑆷𑆥𑆩𑆤𑇀𑆠𑇀𑆫𑆑𑇀𑆫𑆩𑆾’ 𑆪𑆁 𑆯𑆳𑆤𑇀𑆠𑆫𑆷𑆥𑆯𑇀𑆖
𑆤𑆴𑆫𑆚𑇀𑆘𑆤𑆾 𑆨𑆳𑆠𑆴 𑆱 𑆱𑆁𑆥𑇀𑆫𑆬𑆵𑆪𑆠𑆼 𑆠𑆠𑇀𑆫𑆽𑆮 𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆼 𑇅 𑆪𑆠𑆾 𑆩𑆤𑇀𑆠𑇀𑆫𑆼𑆰𑆶
𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆨𑆼𑆢𑆾’ 𑆥𑆴 𑆮𑆫𑇀𑆠𑆠𑆼 𑆖 𑆠𑆼 𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆑𑇀𑆰𑆾𑆨𑆧𑆸𑆩𑇀𑆲𑆴𑆠𑆳𑆱𑇀𑆠𑆢𑇀𑆣𑆼𑆠𑆾𑆫𑆘𑇀𑆚𑆳𑆤𑆼 𑆠𑆠𑆂
𑆯𑆳𑆤𑇀𑆠𑆫𑆷𑆥𑆳 𑆨𑆮𑆤𑇀𑆠𑆴 𑆠𑆢𑇀𑆣𑆳𑆫𑆑𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆥𑆫𑆳𑆩𑆫𑇀𑆯𑆼 𑇅 𑆯𑆳𑆤𑇀𑆠
𑆅𑆲𑆳𑆲𑆩𑆴𑆢𑆁𑆫𑆷𑆥𑆑𑇀𑆰𑆾𑆨𑆮𑆫𑇀𑆘𑆴𑆠𑆂 𑇅 𑆩𑆤𑇀𑆠𑇀𑆫𑆳𑆱𑇀𑆠𑆢𑆳 𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆵𑆨𑆳𑆮𑆫𑆷𑆥𑆫𑆳𑆓𑆼𑆟 𑆤𑆳𑆘𑇀𑆪𑆤𑇀𑆠𑆽𑆠𑆴
𑆤𑆴𑆫𑆚𑇀𑆘𑆤𑆳𑆂 𑇅 𑆠𑆼 𑆱𑆁𑆥𑇀𑆫𑆬𑆵𑆪𑆤𑇀𑆠𑆼 𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆽𑆠𑆴 𑆩𑆤𑇀𑆠𑇀𑆫𑆳𑆢𑆴𑆩𑆤𑇀𑆠𑇀𑆫𑆑𑇀𑆫𑆩𑆂 𑆱𑇀𑆥𑆤𑇀𑆢𑆱𑆩𑆠𑆳𑆁
𑆮𑇀𑆫𑆘𑆼𑆠𑇀 𑇅 𑆪𑆠𑆱𑇀𑆠𑆱𑇀𑆪 𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆨𑆼𑆢𑆾 𑆪𑆾’ 𑆲𑆩𑆴𑆢𑆁𑆨𑆼𑆢𑆯𑇀𑆖𑆴𑆠𑇀𑆠𑆱𑇀𑆡𑆴𑆠𑆂 𑆩𑆤𑇀𑆠𑇀𑆫𑆑𑇀𑆫𑆩𑆥𑇀𑆫𑆬𑆪𑆼
𑆖𑆴𑆠𑇀𑆠𑆁 𑆥𑇀𑆫𑆬𑆵𑆤𑆁 𑆠𑆡𑆳 𑆖𑆴𑆠𑇀𑆠𑆘𑆨𑆼𑆢 𑆍𑆰 𑆥𑇀𑆫𑆬𑆵𑆤𑆱𑇀𑆠𑆼𑆤 𑆱𑆲 𑇅 𑆖𑆴𑆠𑇀𑆠𑆥𑇀𑆫𑆬𑆪𑆼
𑆠𑇀𑆮𑆲𑆩𑆴𑆢𑆩𑇀𑆫𑆷𑆥𑆥𑆷𑆘𑆑𑆥𑆷𑆘𑇀𑆪𑆮𑆴𑆨𑆼𑆢𑆾’ 𑆥𑆴 𑆥𑇀𑆫𑆬𑆵𑆤𑆯𑇀𑆖𑆴𑆢𑆢𑇀𑆮𑆪𑆼 𑇅 𑆠𑆡𑆳 𑆩𑆤𑇀𑆠𑇀𑆫𑆳𑆂
𑆯𑆑𑇀𑆠𑆴𑆮𑆴𑆨𑆼𑆢𑆫𑆷𑆥𑆳 𑆃𑆢𑇀𑆮𑆪𑆯𑆴𑆮𑆣𑆫𑇀𑆩𑆴𑆟𑆂 𑇆𑇒/𑇒𑇆

स्पन्दतत्त्वसंस्थिता यदाहमिदंसूक्ष्मभेदरूपमन्त्रक्रमो’ यं शान्तरूपश्च
निरञ्जनो भाति स संप्रलीयते तत्रैव स्पन्दतत्त्वे । यतो मन्त्रेषु
सूक्ष्मभेदो’ पि वर्तते च ते सूक्ष्मक्षोभबृम्हितास्तद्धेतोरज्ञाने ततः
शान्तरूपा भवन्ति तद्धारकस्पन्दतत्त्वपरामर्शे । शान्त
इहाहमिदंरूपक्षोभवर्जितः । मन्त्रास्तदा बहिर्मुखीभावरूपरागेण नाज्यन्तैति
निरञ्जनाः । ते संप्रलीयन्ते स्पन्दतत्त्वैति मन्त्रादिमन्त्रक्रमः स्पन्दसमतां
व्रजेत् । यतस्तस्य सूक्ष्मभेदो यो’ हमिदंभेदश्चित्तस्थितः मन्त्रक्रमप्रलये
चित्तं प्रलीनं तथा चित्तजभेद एष प्रलीनस्तेन सह । चित्तप्रलये
त्वहमिदम्रूपपूजकपूज्यविभेदो’ पि प्रलीनश्चिदद्वये । तथा मन्त्राः
शक्तिविभेदरूपा अद्वयशिवधर्मिणः ॥२/२॥

spandatattvasaṃsthitā yadāhamidaṃsūkṣmabhedarūpamantrakramo’ yaṃ śāntarūpaśca nirañjano bhāti sa saṃpralīyate tatraiva spandatattve | yato mantreṣu sūkṣmabhedo’ pi vartate ca te sūkṣmakṣobhabṛmhitāstaddhetorajñāne tataḥ śāntarūpā bhavanti taddhārakaspandatattvaparāmarśe | śānta ihāhamidaṃrūpakṣobhavarjitaḥ | mantrāstadā bahirmukhībhāvarūparāgeṇa nājyantaiti nirañjanāḥ | te saṃpralīyante spandatattvaiti mantrādimantrakramaḥ spandasamatāṃ vrajet | yatastasya sūkṣmabhedo yo’ hamidaṃbhedaścittasthitaḥ mantrakramapralaye cittaṃ pralīnaṃ tathā cittajabheda eṣa pralīnastena saha | cittapralaye tvahamidamrūpapūjakapūjyavibhedo’ pi pralīnaścidadvaye | tathā mantrāḥ śaktivibhedarūpā advayaśivadharmiṇaḥ || 2/2 ||

When (yadā) this (ayam) succession of Mantra-s --i.e. Mantra, Mantreśvara and Mantramaheśvara or Kriyā, Jñāna and Icchāśakti-s--, (which) rests in the Spanda Principle, (and) has a subtle duality in the form the (existence) of ‘aham’ and ‘idam’ (aham-idam-sūkṣma-bheda-rūpa-mantra-kramaḥ…spanda-tattva-saṃsthitāḥ) appears (bhāti) ‘tranquil’ (śānta-rūpaḥ) and (ca) ‘passionless’ (nirañjanaḥ), it (saḥ) dissolves (saṃpralīyate) only There (tatra…eva), in the Spanda Principle (spanda-tattve).

Since (yataḥ) in the Mantra-s (mantreṣu), there is (vartate) an (aforesaid) subtle duality (sūkṣma-bhedaḥ…api), and (ca) (consequently) they (te) are equipped with a subtle confusion (sūkṣma-kṣobha-bṛmhitāḥ) when there is ignorance (ajñāne) about their Source (tat-hetoḥ); therefore (tataḥ), they become (bhavanti) śānta or tranquil (śānta-rūpāḥ) when there is understanding of the Spanda Principle as their Eternal Source or Support (tat-dhāraka-spanda-tattva-parāmarśe).

‘Śānta’ or ‘Tranquil’ (śāntaḥ) (thus) here (means:) (iha), it is devoid of the confusion (which takes its form) as ‘aham’ or the subject and ‘idam’ or the object --i.e. confusion is duality-- (aham-idam-rūpa-kṣobha-varjitaḥ). Then (tadā), the Mantra-s (mantrāḥ) are said to be ‘nirañjana’ or ‘passionless’ (nirañjanaḥ), (which means:) (iti) they are not (na) colored or anointed (ajyante) with the desire for extroversion (bahir-mukhī-bhāva-rūpa-rāgeṇa). They (te) dissolve (saṃpralīyante) into the Spanda Principle (spanda-tattve)’, (which means:) (iti) the succession of Mantra-s beginning with Mantra, etc. --i.e. Mantra, Mantreśvara and Mantramaheśvara-- (mantra-ādi-mantra-kramaḥ) attains (vrajet) ‘Identification with Spanda’ (spanda-samatām). Since (yataḥ), in the dissolution of the succession of Mantra-s (mantra-krama-pralaye), their (tasya) subtle duality (sūkṣma-bhedaḥ) -which (yaḥ) is the separation of aham and idam (aham-idam-bhedaḥ)- (and which) rests in the citta or individual mind (citta-sthitaḥ), the citta (cittam) becomes dissolved (pralīnam); hence (tathā), this (eṣaḥ) duality born in the citta (citta-ja-bhedaḥ) dissolves (pralīnaḥ) along (saha) with that (tena).

And (tu) in the Dissolution of the citta (citta-pralaye), also (api) the divisions of ‘aham’ and ‘idam’ (that appear as the division called) ‘the worshipper’ and ‘the worshipped’ (aham-idam-rūpa-pūjaka-pūjya-vibhedaḥ) is withdrawn (pralīnaḥ) to the Non-duality of (Supreme) Consciousness (cit-advaye). The Mantra-s (mantrāḥ) thus (tathā), forming a division of śakti-s (śakti-vibheda-rūpāḥ), have the Nature of Śiva (Who is) Advaya or Non-duality (Himself) (advaya-śiva-dharmiṇaḥ).  || 2/2 ||

𑆪𑆱𑇀𑆩𑆳𑆠𑇀𑆱𑆫𑇀𑆮𑆩𑆪𑆾 𑆘𑆵𑆮𑆂 𑆱𑆫𑇀𑆮𑆨𑆳𑆮𑆱𑆩𑆶𑆢𑇀𑆨𑆮𑆳𑆠𑇀  𑇅
𑆠𑆠𑇀𑆱𑆁𑆮𑆼𑆢𑆤𑆫𑆷𑆥𑆼𑆟 𑆠𑆳𑆢𑆳𑆠𑇀𑆩𑇀𑆪𑆥𑇀𑆫𑆠𑆴𑆥𑆠𑇀𑆠𑆴𑆠𑆂 𑇆𑇒/𑇓𑇆

यस्मात्सर्वमयो जीवः सर्वभावसमुद्भवात्  ।
तत्संवेदनरूपेण तादात्म्यप्रतिपत्तितः ॥२/३॥

Yasmātsarvamayo jīvaḥ sarvabhāvasamudbhavāt  |
Tatsaṃvedanarūpeṇa tādātmyapratipattitaḥ || 2/3 ||

Therefore (yasmāt), the jīva or individual being (jīvaḥ) is not different from anything --i.e. he is one with the world-- (sarva-mayaḥ) because (he becomes) the origin of everything (sarva-bhāva-samudbhavāt) in the form of the knowledge of them (tat-saṃvedana-rūpeṇa) because of the attainment of sameness (with them) (tādātmya-pratipattitaḥ). || 2/3 ||

𑆨𑆼𑆢𑆩𑆪𑆖𑆴𑆠𑇀𑆠𑆱𑇀𑆪 𑆥𑇀𑆫𑆬𑆪𑆳𑆢𑆼𑆮𑆁 𑆯𑆑𑇀𑆠𑆴𑆫𑆷𑆥𑆳 𑆩𑆤𑇀𑆠𑇀𑆫𑆳 𑆘𑆵𑆮𑆼𑆤 𑆯𑆴𑆮𑆁 𑆱𑆁𑆪𑆾𑆘𑆪𑆤𑇀𑆠𑆴 𑆪𑆢𑆳
𑆠𑆼𑆰𑆳𑆁 𑆱𑆼𑆠𑆶𑆨𑆳𑆮𑆠𑆳 𑆢𑇀𑆫𑆮𑆵𑆑𑆸𑆠𑆳 𑆖 𑆠𑆳 𑆯𑆴𑆮𑆱𑇀𑆪𑆳𑆢𑇀𑆮𑆪𑆫𑆷𑆥𑆁 𑆮𑆴𑆨𑆳𑆤𑇀𑆠𑆴 𑇅 𑆪𑆠𑆂 𑆯𑆴𑆮𑆂
𑆱𑆫𑇀𑆮𑆩𑆪𑆾 𑆘𑆵𑆮𑆾’ 𑆥𑆴 𑆱 𑆱𑇀𑆮𑆪𑆩𑆼𑆮 𑆩𑆳𑆠𑆸𑆩𑆳𑆤𑆩𑆼𑆪𑆩𑆪𑆱𑆫𑇀𑆮𑆲𑆼𑆠𑆶𑆂 𑆥𑇀𑆫𑆑𑆳𑆯𑆠𑆼’ 𑆠𑇀𑆫 𑇅
𑆘𑆵𑆮𑆱𑇀𑆪 𑆥𑇀𑆫𑆡𑆤𑆁 𑆱𑇀𑆮𑆱𑆁𑆮𑆼𑆢𑆤𑆫𑆷𑆥𑆁 𑆪𑆠𑇀𑆫 𑆱 𑆱𑇀𑆮𑆩𑆼𑆮 𑆥𑆯𑇀𑆪𑆠𑆴 𑆩𑆼𑆪𑆫𑆷𑆥𑆼𑆟
𑆠𑆳𑆢𑆳𑆠𑇀𑆩𑇀𑆪𑆥𑇀𑆫𑆠𑆴𑆥𑆠𑇀𑆠𑆴𑆠𑆂 𑇅 𑆍𑆠𑆠𑇀𑆥𑆢𑆁 𑆯𑆴𑆮𑆱𑆩𑆠𑆳𑆫𑆷𑆥𑆁 𑆮𑇀𑆪𑆳𑆥𑆑𑆁 𑆠𑆠𑇀𑆫 𑆖
𑆯𑆴𑆮𑆘𑆵𑆮𑆪𑆶𑆓𑇀𑆩𑆫𑆷𑆥𑆯𑆑𑇀𑆠𑆴𑆢𑇀𑆮𑆪𑆁 𑆮𑆴𑆬𑆵𑆤𑆩𑆼𑆠𑆖𑇀𑆖𑆴𑆢𑇀𑆮𑆴𑆑𑆳𑆱𑆤𑆁
𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆯𑆑𑇀𑆠𑆴𑆮𑆯𑆳𑆖𑇀𑆖𑆽𑆠𑆤𑇀𑆪𑆩𑇀 𑇆𑇒/𑇓𑇆

भेदमयचित्तस्य प्रलयादेवं शक्तिरूपा मन्त्रा जीवेन शिवं संयोजयन्ति यदा
तेषां सेतुभावता द्रवीकृता च ता शिवस्याद्वयरूपं विभान्ति । यतः शिवः
सर्वमयो जीवो’ पि स स्वयमेव मातृमानमेयमयसर्वहेतुः प्रकाशते’ त्र ।
जीवस्य प्रथनं स्वसंवेदनरूपं यत्र स स्वमेव पश्यति मेयरूपेण
तादात्म्यप्रतिपत्तितः । एतत्पदं शिवसमतारूपं व्यापकं तत्र च
शिवजीवयुग्मरूपशक्तिद्वयं विलीनमेतच्चिद्विकासनं
स्वातन्त्र्यशक्तिवशाच्चैतन्यम् ॥२/३॥

bhedamayacittasya pralayādevaṃ śaktirūpā mantrā jīvena śivaṃ saṃyojayanti yadā teṣāṃ setubhāvatā dravīkṛtā ca tā śivasyādvayarūpaṃ vibhānti | yataḥ śivaḥ sarvamayo jīvo’ pi sa svayameva mātṛmānameyamayasarvahetuḥ prakāśate’ tra | jīvasya prathanaṃ svasaṃvedanarūpaṃ yatra sa svameva paśyati meyarūpeṇa tādātmyapratipattitaḥ | etatpadaṃ śivasamatārūpaṃ vyāpakaṃ tatra ca śivajīvayugmarūpaśaktidvayaṃ vilīnametaccidvikāsanaṃ svātantryaśaktivaśāccaitanyam || 2/3 ||

This way (evam), on account of the dissolution (pralayāt) of the citta or individual mind composed of duality (bheda-maya-cittasya), the Mantra-s (mantrāḥ), appearing as the formations of Śakti (śakti-rūpāḥ), unite (saṃyojayanti) the individual being (jīvena) with Śiva (śivam) when (yadā) their (teṣām) ‘bridge-nature’ (setu-bhāva-tā) has disappeard (dravī-kṛtā), then (ca) they (tāḥ) shine (vibhānti) as the Non-duality (advaya-rūpam) of Śiva (śivasya).

Since (yataḥ) Śiva (śivaḥ) is one with everything --lit. composed of everything-- (sarva-mayaḥ), in Him (atra), even the jīva himself (jīvaḥ…api…saḥ…svayam…eva) is shining (prakāśate) as the Source of everything composed of subject, cognition and object (mātṛ-māna-meya-maya-sarva-hetuḥ). The Expansion (prathanam) of the jīva (jīvasya) takes the Form of his own Self-knowledge (sva-saṃvedana-rūpam), in which (sva-saṃvedana-rūpam) he (saḥ) sees (paśyati) only (eva) himself (svam) in the form of perceptible objects (meya-rūpeṇa) because of the Sameness with them (tādātmya-pratipattitaḥ). This (etat) All-pervading (vyāpakam) Condition (padam) is the Nature of ‘Identification with Śiva’ (śiva-samatā-rūpam), and (ca) There (tatra), the dualistic nature of Śakti (, which) appears as the pair (called) Śiva --i.e. aham-- and jīva --i.e. idam-- (śiva-jīva-yugma-rūpa-śakti-dvayam), dissolves (vilīnam). This (etat) is Caitanya or the Expansion of Universal Consciousness (cit-vikāsanam…caitanyam) due to the Power of (His) Freedom or Self-dependence (svātantrya-śakti-vaśāt).  || 2/3 ||

𑆠𑆼𑆤 𑆯𑆧𑇀𑆢𑆳𑆫𑇀𑆡𑆖𑆴𑆤𑇀𑆠𑆳𑆱𑆶 𑆤 𑆱𑆳𑆮𑆱𑇀𑆡𑆳 𑆤 𑆪𑆳 𑆯𑆴𑆮𑆂  𑇅
𑆨𑆾𑆑𑇀𑆠𑆽𑆮 𑆨𑆾𑆓𑇀𑆪𑆨𑆳𑆮𑆼𑆤 𑆱𑆢𑆳 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆂 𑇆𑇒/𑇔𑇆

तेन शब्दार्थचिन्तासु न सावस्था न या शिवः  ।
भोक्तैव भोग्यभावेन सदा सर्वत्र संस्थितः ॥२/४॥

Tena śabdārthacintāsu na sāvasthā na yā śivaḥ  |
Bhoktaiva bhogyabhāvena sadā sarvatra saṃsthitaḥ || 2/4 ||

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). || 2/4 ||

𑆯𑆴𑆮𑆫𑆷𑆥𑆼 𑆖𑆴𑆢𑇀𑆮𑆴𑆑𑆳𑆱𑆳𑆠𑇀𑆩𑆑𑆼 𑆤𑆳𑆮𑆱𑇀𑆡𑆳 𑆤 𑆪𑆳 𑆯𑆴𑆮𑆂 𑇅 𑆠𑆠𑇀𑆫𑆳𑆢𑇀𑆮𑆪𑆁 𑆥𑆫𑆩𑆁
𑆱𑆢𑆾𑆢𑆴𑆠𑆩𑆳𑆤𑆤𑇀𑆢𑆳𑆠𑆵𑆠𑆁 𑆤𑆴𑆫𑆳𑆮𑆼𑆯𑆩𑇀 𑇅 𑆖𑆴𑆤𑇀𑆠𑆳𑆂 𑆯𑆧𑇀𑆢𑆳𑆫𑇀𑆡𑆳𑆂 𑆱𑆩𑆳𑆑𑆸𑆠𑆳𑆂 𑆯𑆴𑆮𑆢𑆼𑆲𑆫𑆷𑆥𑆼𑆟
𑆮𑆴𑆨𑆳𑆤𑇀𑆠𑆴 𑇅 𑆠𑆠𑇀𑆫 𑆱𑇀𑆪𑆳𑆤𑇀𑆤 𑆑𑆴𑆚𑇀𑆖𑆴𑆠𑇀𑆥𑇀𑆫𑆡𑆴𑆠𑆁 𑆯𑆴𑆮𑆳𑆖𑇀𑆖 𑆤 𑆓𑇀𑆫𑆳𑆱𑇀𑆪𑆁 𑆯𑆴𑆮𑆼𑆤 𑇅 𑆮𑆴𑆩𑆫𑇀𑆯𑆾
𑆤𑆾𑆠𑇀𑆑𑆸𑆰𑇀𑆪𑆠𑆼 𑆪𑆢𑆳 𑆱 𑆱𑆠𑆠𑆁 𑆮𑆴𑆑𑆳𑆱𑆴𑆠𑆂 𑆱𑆁𑆠𑆠𑆴𑆫𑆷𑆥𑆂 𑇅 𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆫𑆷𑆥𑆨𑆾𑆑𑇀𑆠𑆽𑆮𑆁
𑆥𑇀𑆫𑆩𑆼𑆪𑆫𑆷𑆥𑆨𑆾𑆓𑇀𑆪𑆁 𑆠𑆴𑆰𑇀𑆜𑆠𑆴 𑆪𑆠𑆾 𑆨𑆼𑆢𑆳𑆠𑇀𑆩𑆑𑆥𑇀𑆫𑆩𑆳𑆟𑆫𑆷𑆥𑆁 𑆯𑆴𑆮𑆘𑇀𑆚𑆳𑆤𑆾𑆔𑆾 𑆨𑆮𑆠𑆴 𑇅
𑆍𑆠𑆠𑇀𑆥𑆫𑆩𑆯𑆴𑆮𑆱𑆢𑇀𑆫𑆷𑆥𑆁 𑆮𑆑𑇀𑆰𑇀𑆪𑆩𑆳𑆟𑆩𑇀 𑆯𑇀𑆬𑆾𑆑𑆼𑆰𑇀𑆮𑆳𑆓𑆳𑆩𑆴𑆰𑆶 𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆼 𑇆𑇒/𑇔𑇆

शिवरूपे चिद्विकासात्मके नावस्था न या शिवः । तत्राद्वयं परमं
सदोदितमानन्दातीतं निरावेशम् । चिन्ताः शब्दार्थाः समाकृताः शिवदेहरूपेण
विभान्ति । तत्र स्यान्न किञ्चित्प्रथितं शिवाच्च न ग्रास्यं शिवेन । विमर्शो
नोत्कृष्यते यदा स सततं विकासितः संततिरूपः । प्रमातृरूपभोक्तैवं
प्रमेयरूपभोग्यं तिष्ठति यतो भेदात्मकप्रमाणरूपं शिवज्ञानोघो भवति ।
एतत्परमशिवसद्रूपं वक्ष्यमाणम् श्लोकेष्वागामिषु द्वितीये ॥२/४॥

śivarūpe cidvikāsātmake nāvasthā na yā śivaḥ | tatrādvayaṃ paramaṃ sadoditamānandātītaṃ nirāveśam | cintāḥ śabdārthāḥ samākṛtāḥ śivadeharūpeṇa vibhānti | tatra syānna kiñcitprathitaṃ śivācca na grāsyaṃ śivena | vimarśo notkṛṣyate yadā sa satataṃ vikāsitaḥ saṃtatirūpaḥ | pramātṛrūpabhoktaivaṃ prameyarūpabhogyaṃ tiṣṭhati yato bhedātmakapramāṇarūpaṃ śivajñānogho bhavati | etatparamaśivasadrūpaṃ vakṣyamāṇam ślokeṣvāgāmiṣu dvitīye || 2/4 ||

In the Nature of Śiva (śiva-rūpe) (, Which is) characterized by the Expansion of Consciousness (cit-vikāsa-ātmake), there is no (na) condition (avasthā) that (yā) would not (na) be Śiva (śivaḥ). There --i.e. in the Eye of Lord Śiva-- (śivaḥ), Supreme (paramam) Non-duality (advayam) (shines) without any break (sadā-uditam) beyond the (experience) of Bliss (ānanda-atītam) (and) immersion (nirāveśam). (This way,) thoughts (cintāḥ) (and) meanings of words (śabdārthāḥ) are brought together (samākṛtāḥ) (and) shine (vibhānti) in the form of the Body of Śiva (śiva-deha-rūpeṇa).

Then (tatra), nothing (syāt…na…kiñcit) spreads (prathitam) from Śiva (śivāt), but there is also nothing (ca…na) to be swallowed (grāsyam) by Śiva (śivena). (Because) Awareness (vimarśaḥ) is not (na) to be raised (utkṛṣyate), since (yadā) It is (saḥ) perpetually (satatam) Expanded (vikāsitaḥ) as Uninterruptedness (saṃtati-rūpaḥ).

The bhoktṛ or the enjoyer (who is) the subject (pramātṛ-rūpa-bhoktā…evam) remains (tiṣṭhati) as the object of perception (prameya-rūpa-bhogyam), because (yataḥ) the dualistic nature of perception (bheda-ātmaka-pramāṇa-rūpam) (here) exists (bhavati) as the Flow of Śivajñāna or the Knowledge of Śiva (śiva-jñāna-oghaḥ). This (etat) is the Nature of Paramaśiva or the Supreme Śiva (parama-śiva-sat-rūpam) (, and this) will be mentioned (vakṣyamāṇam) in the upcoming (āgāmiṣu) verses (ślokeṣu) of this Second Section (dvitīye). || 2/4 ||

𑆅𑆠𑆴 𑆮𑆳 𑆪𑆱𑇀𑆪 𑆱𑆁𑆮𑆴𑆠𑇀𑆠𑆴𑆂 𑆑𑇀𑆫𑆵𑆝𑆳𑆠𑇀𑆮𑆼𑆤𑆳𑆒𑆴𑆬𑆁 𑆘𑆓𑆠𑇀  𑇅
𑆱 𑆥𑆯𑇀𑆪𑆤𑇀𑆱𑆠𑆠𑆁 𑆪𑆶𑆑𑇀𑆠𑆾 𑆘𑆵𑆮𑆤𑇀𑆩𑆶𑆑𑇀𑆠𑆾 𑆤 𑆱𑆁𑆯𑆪𑆂 𑇆𑇒/𑇕𑇆

इति वा यस्य संवित्तिः क्रीडात्वेनाखिलं जगत्  ।
स पश्यन्सततं युक्तो जीवन्मुक्तो न संशयः ॥२/५॥

Iti vā yasya saṃvittiḥ krīḍātvenākhilaṃ jagat  |
Sa paśyansatataṃ yukto jīvanmukto na saṃśayaḥ || 2/5 ||

Or in other words (iti…vā), the one (saḥ) whose (yasya) Consciousness (saṃvittiḥ) always (satatam) sees (paśyan) the whole (akhilam) universe (jagat) as Divine Play (krīḍātvena) is united (with Spanda or the Self, and) (yuktaḥ) (is) Liberated while living (jīvat-muktaḥ), there is no (na) doubt (about this) (saṃśayaḥ). || 2/5 ||

𑆪𑆾’ 𑆒𑆴𑆬𑆁 𑆱𑆢𑆳𑆯𑆴𑆮𑆳𑆢𑆴𑆣𑆫𑆳𑆤𑇀𑆠𑆫𑆷𑆥𑆘𑆓𑆢𑆼𑆠𑆖𑇀𑆗𑆶𑆨𑆳𑆯𑆶𑆨𑆁 𑆑𑇀𑆫𑆵𑆝𑆁 𑆱𑇀𑆮𑆯𑆑𑇀𑆠𑇀𑆪𑆳𑆮𑆴𑆰𑇀𑆑𑆳𑆫𑆁
𑆧𑆾𑆣𑆠𑆴 𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆾 𑆪𑆶𑆑𑇀𑆠𑇀𑆪𑆳 𑆮𑆴𑆤𑆳 𑆱 𑆯𑆴𑆮𑆯𑆑𑇀𑆠𑆴𑆱𑆳𑆩𑆫𑆱𑇀𑆪𑆼𑆤 𑆪𑆶𑆑𑇀𑆠𑆂 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆠𑆂 𑇅 𑆱
𑆘𑆵𑆮𑆾’ 𑆥𑆴 𑆢𑆼𑆲𑆑𑆚𑇀𑆖𑆶𑆑𑆵 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆓𑇀𑆫𑆳𑆲𑆑𑆨𑆼𑆢𑆳𑆠𑇀𑆩𑆑𑆫𑆷𑆥𑆩𑆲𑆳𑆑𑇀𑆰𑆾𑆨𑆠𑆾 𑆩𑆶𑆑𑇀𑆠 𑆅𑆠𑆴
𑆘𑆵𑆮𑆤𑇀𑆩𑆶𑆑𑇀𑆠𑆂 𑇆𑇒/𑇕𑇆

यो’ खिलं सदाशिवादिधरान्तरूपजगदेतच्छुभाशुभं क्रीडं स्वशक्त्याविष्कारं
बोधति स्वभावतो युक्त्या विना स शिवशक्तिसामरस्येन युक्तः परमार्थतः । स
जीवो’ पि देहकञ्चुकी ग्राह्यग्राहकभेदात्मकरूपमहाक्षोभतो मुक्त इति
जीवन्मुक्तः ॥२/५॥

yo’ khilaṃ sadāśivādidharāntarūpajagadetacchubhāśubhaṃ krīḍaṃ svaśaktyāviṣkāraṃ bodhati svabhāvato yuktyā vinā sa śivaśaktisāmarasyena yuktaḥ paramārthataḥ | sa jīvo’ pi dehakañcukī grāhyagrāhakabhedātmakarūpamahākṣobhato mukta iti jīvanmuktaḥ || 2/5 ||

In real sense (paramārthataḥ), who (yaḥ) considers (bodhati) this (etat) whole (akhilam) word beginning with Sadāśiva and ending in the earth element (sadā-śiva-ādi-dhara-anta-rūpa-jagat) -whether it be pure or impure (śubha-aśubham)- as a Divine Play (krīḍam) (in the form of) the manifestation of one’s own Śakti (sva-śakti-āviṣkāram) naturally (svabhāvataḥ) without (vinā) any means or practice (yuktyā), is (saḥ) United (yuktaḥ) with the (Awareness of the) Unity of Śiva and Śakti (śiva-śakti-sāmarasyena).

He (saḥ) is though (api) jīva (jīvaḥ), (or) covered with a body --i.e. he is alive-- (deha-kañcukī), (he is) Liberated (muktaḥ) from the great confusion (which takes place) as the duality or difference between grāhya and grāhaka or the perceived and the perceiver (deha-kañcukī). Hence (iti) (, he is) a ‘Jīvanmukta’ or ‘Liberated while living’ (jīvan-muktaḥ).  || 2/5 ||

𑆃𑆪𑆩𑆼𑆮𑆾𑆢𑆪𑆱𑇀𑆠𑆱𑇀𑆪 𑆣𑇀𑆪𑆼𑆪𑆱𑇀𑆪 𑆣𑇀𑆪𑆳𑆪𑆴𑆖𑆼𑆠𑆱𑆴  𑇅
𑆠𑆢𑆳𑆠𑇀𑆩𑆠𑆳𑆱𑆩𑆳𑆥𑆠𑇀𑆠𑆴𑆫𑆴𑆖𑇀𑆗𑆠𑆂 𑆱𑆳𑆣𑆑𑆱𑇀𑆪 𑆪𑆳 𑇆𑇒/𑇖𑇆

𑆅𑆪𑆩𑆼𑆮𑆳𑆩𑆸𑆠𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑆴𑆫𑆪𑆩𑆼𑆮𑆳𑆠𑇀𑆩𑆤𑆾 𑆓𑇀𑆫𑆲𑆂  𑇅
𑆅𑆪𑆁 𑆤𑆴𑆫𑇀𑆮𑆳𑆟𑆢𑆵𑆑𑇀𑆰𑆳 𑆖 𑆯𑆴𑆮𑆱𑆢𑇀𑆨𑆳𑆮𑆢𑆳𑆪𑆴𑆤𑆵 𑇆𑇒/𑇗𑇆

अयमेवोदयस्तस्य ध्येयस्य ध्यायिचेतसि  ।
तदात्मतासमापत्तिरिच्छतः साधकस्य या ॥२/६॥

इयमेवामृतप्राप्तिरयमेवात्मनो ग्रहः  ।
इयं निर्वाणदीक्षा च शिवसद्भावदायिनी ॥२/७॥

Ayamevodayastasya dhyeyasya dhyāyicetasi  |
Tadātmatāsamāpattiricchataḥ sādhakasya yā || 2/6 ||

Iyamevāmṛtaprāptirayamevātmano grahaḥ  |
Iyaṃ nirvāṇadīkṣā ca śivasadbhāvadāyinī || 2/7 ||

Only (eva) this (ayam) is the Rising (udayaḥ) of that (tasya) object of meditation (dhyeyasya) in the mind of the meditator (dhyāyi-cetasi) (that) is becoming the essence of that --i.e. of the object of meditation-- (tat-ātmatā-samāpattiḥ) because of the will (icchataḥ) of the worshipper (sādhakasya) which (Essence) (yā) is only (eva) this (iyam) Attainment of the Nectar (of the Self) (amṛta-prāptiḥ). Only (eva) this (ayam) is the Seizing (grahaḥ) of the Self (ātmanaḥ). This (iyam) is the Initiation into the Absolute Union with the Supreme (nirvāṇa-dīkṣā), and (ca) the bestower of the Real Nature of Śiva (śiva-sat-bhāva-dāyinī). || 2/6-7 ||

𑆃𑆪𑆩𑆼𑆮 𑆣𑇀𑆪𑆳𑆤𑆬𑆨𑇀𑆪𑆣𑆼𑆪𑆾𑆢𑆪𑆾 𑆪𑆾𑆓𑆦𑆬𑆩𑆴𑆠𑆴 𑆑𑆡𑇀𑆪𑆠𑆼 𑇅 𑆃𑆩𑆸𑆠𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑆴𑆫𑆴𑆲𑆳𑆠𑇀𑆩𑆤𑆾
𑆓𑇀𑆫𑆲𑆾 𑆮𑇀𑆪𑆳𑆥𑆑𑆂 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆯𑇀𑆖 𑆯𑆴𑆮𑆱𑆢𑇀𑆨𑆳𑆮𑆱𑇀𑆠𑆼𑆤𑆽𑆮𑆾𑆢𑆴𑆠𑆾 𑆪𑆠𑆱𑇀𑆠𑆢𑆩𑆸𑆠𑆁
𑆠𑆢𑆤𑆤𑇀𑆠𑆫𑆨𑆷𑆠𑆴𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆨𑆴𑆤𑇀𑆤𑆁 𑆮𑆫𑇀𑆰𑆠𑆼 𑆠𑆢𑆢𑇀𑆮𑆪𑆼 𑆱𑆠𑆠𑆩𑇀 𑇅 𑆅𑆠𑇀𑆪𑆤𑇀𑆪𑆠𑇀𑆠𑆶 𑆯𑆴𑆮𑆑𑇀𑆫𑆵𑆝𑆳
𑆤𑆽𑆮 𑆖 𑆠𑆠𑇀𑆱𑇀𑆮𑆫𑆷𑆥𑆩𑇀 𑇆𑇒/𑇖-𑇗𑇆

अयमेव ध्यानलभ्यधेयोदयो योगफलमिति कथ्यते । अमृतप्राप्तिरिहात्मनो
ग्रहो व्यापकः प्रोक्तश्च शिवसद्भावस्तेनैवोदितो यतस्तदमृतं
तदनन्तरभूतिविमर्शाभिन्नं वर्षते तदद्वये सततम् । इत्यन्यत्तु शिवक्रीडा
नैव च तत्स्वरूपम् ॥२/६-७॥

ayameva dhyānalabhyadheyodayo yogaphalamiti kathyate | amṛtaprāptirihātmano graho vyāpakaḥ proktaśca śivasadbhāvastenaivodito yatastadamṛtaṃ tadanantarabhūtivimarśābhinnaṃ varṣate tadadvaye satatam | ityanyattu śivakrīḍā naiva ca tatsvarūpam || 2/6-7 ||

Only (eva) this (ayam) is the Rising of the object of meditation which is to be attained by meditation (dhyāna-labhya-dheya-udayaḥ), (and which) is called (iti…kathyate) the ‘Fruit of Yoga’ (yoga-phalam). Here (iha), the ‘Attainment of Nectar’ (amṛta-prāptiḥ) is the Seizing (grahaḥ) of the Self (ātmanaḥ) in an aforesaid (proktaḥ) All-pervading Way (vyāpakaḥ), and (ca) the Real Nature of Śiva (śiva-sat-bhāvaḥ) shines (uditaḥ) only by That (tena…eva), since (yataḥ) His Nectar (tat-amṛtam) (, Which) is not different from the Constant Awareness about His Existence (tat-anantara-bhūti-vimarśa-abhinnam), rains (varṣate) perpetually (satatam) in His Non-duality (tat-advaye). This means: (iti) anything else (anyat…tu) is the Play of Śiva (śiva-krīḍā) and (ca) not at (na…eva) all His Essential Nature (tat-svarūpam) . || 2/6-7 ||

Third Chapter: Vibhūtispandaḥ

Spanda as the manifestation of great powers

𑆠𑇀𑆫𑆴𑆠𑆵𑆪 𑆅𑆲 𑆱𑇀𑆥𑆤𑇀𑆢𑆑𑆳𑆫𑆴𑆑𑆳𑆪𑆳𑆁 𑆱𑇀𑆥𑆤𑇀𑆢𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆘𑆳 𑆮𑆴𑆨𑆷𑆠𑆪𑆂 𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆳𑆂 𑇅 𑆍𑆠𑆳
𑆃𑆥𑆫𑆴𑆩𑆴𑆠𑆪𑆾𑆓𑆴𑆤𑆾 𑆲𑆸𑆢𑆪𑆳𑆠𑇀𑆥𑇀𑆫𑆱𑆫𑆤𑇀𑆠𑆴 𑆮𑆴𑆯𑇀𑆮𑆓𑆳𑆂 𑇅 𑆮𑆴𑆨𑆷𑆠𑆴𑆨𑆴𑆱𑇀𑆠𑆶 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆩𑆲𑆴𑆩𑆳 𑆢𑆫𑇀𑆯𑆴𑆠𑆳
𑆖𑆾𑆢𑆴𑆠𑆳𑆱𑇀𑆠𑆳𑆂 𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆾 𑆤𑆳𑆨𑇀𑆪𑆱𑆤𑆵𑆪𑆳𑆂 𑆱𑆴𑆢𑇀𑆣𑆴𑆓𑆾𑆥𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆮𑆠𑇀 𑇅 𑆠𑆡𑆳𑆥𑆴 𑆥𑆯𑆶𑆨𑆳𑆮𑆾’ 𑆥𑆴
𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆂 𑆑𑆴𑆬𑆳𑆥𑆫𑆳𑆫𑇀𑆣𑆼 𑇆𑇆

त्रितीय इह स्पन्दकारिकायां स्पन्दप्रत्यभिज्ञाजा विभूतयः प्रकाशिताः । एता
अपरिमितयोगिनो हृदयात्प्रसरन्ति विश्वगाः । विभूतिभिस्तु स्वात्ममहिमा दर्शिता
चोदितास्ताः स्वभावतो नाभ्यसनीयाः सिद्धिगोपशास्त्रवत् । तथापि पशुभावो’ पि
प्रकाशितः किलापरार्धे ॥॥

tritīya iha spandakārikāyāṃ spandapratyabhijñājā vibhūtayaḥ prakāśitāḥ | etā aparimitayogino hṛdayātprasaranti viśvagāḥ | vibhūtibhistu svātmamahimā darśitā coditāstāḥ svabhāvato nābhyasanīyāḥ siddhigopaśāstravat | tathāpi paśubhāvo’ pi prakāśitaḥ kilāparārdhe || ||

Here (iha), in the Third Section (tritīye) of the Spandakārikā-s (spanda-kārikāyāṃ), ‘Vibhūti-s’ or ‘Powers’ (vibhūtayaḥ) (, which) are born from the Recognition of the Spanda Principle (spanda-prati-abhijñā-jāḥ), are explained (prakāśitāḥ). These (etāḥ) flow forth (prasaranti) from the Heart --i.e. the Self-- (hṛdayāt) of unlimited yogī-s (aparimita-yoginaḥ) (and) pervade the universe (viśva-gāḥ). Though (tu) (the appearance of such) Vibhūti-s (vibhūtibhiḥ) shed light (darśitā) on the Greatness of one’s own Self (svātmā-mahimā), and (ca) they (tāḥ) are not to be practised (abhyasanīyāḥ) like (in the case of the teachings) of minor scriptures pervaded by siddhi-s (siddhi-ga-upa-śāstra-vat), (as they) rise (uditāḥ) naturally (svabhāvataḥ). Moreover (tathā…api), in the second half (of this Section,) (aparārdhe) even (api) the paśubhāva or limited condition (paśu-bhāvaḥ) is explained (prakāśitaḥ…kila). || ||

𑆪𑆡𑆼𑆖𑇀𑆗𑆳𑆨𑇀𑆪𑆫𑇀𑆡𑆴𑆠𑆾 𑆣𑆳𑆠𑆳 𑆘𑆳𑆓𑇀𑆫𑆠𑆾𑇁𑆫𑇀𑆡𑆳𑆤𑇀𑆲𑆸𑆢𑆴 𑆱𑇀𑆡𑆴𑆠𑆳𑆤𑇀  𑇅
𑆱𑆾𑆩𑆱𑆷𑆫𑇀𑆪𑆾𑆢𑆪𑆁 𑆑𑆸𑆠𑇀𑆮𑆳 𑆱𑆩𑇀𑆥𑆳𑆢𑆪𑆠𑆴 𑆢𑆼𑆲𑆴𑆤𑆂 𑇆𑇓/𑇑𑇆

𑆠𑆡𑆳 𑆱𑇀𑆮𑆥𑇀𑆤𑆼𑇁𑆥𑇀𑆪𑆨𑆵𑆰𑇀𑆛𑆳𑆫𑇀𑆡𑆳𑆤𑇀𑆥𑇀𑆫𑆟𑆪𑆱𑇀𑆪𑆳𑆤𑆠𑆴𑆑𑇀𑆫𑆩𑆳𑆠𑇀  𑇅
𑆤𑆴𑆠𑇀𑆪𑆁 𑆱𑇀𑆦𑆶𑆛𑆠𑆫𑆁 𑆩𑆣𑇀𑆪𑆼 𑆱𑇀𑆡𑆴𑆠𑆾𑇁𑆮𑆯𑇀𑆪𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆪𑆼𑆠𑇀 𑇆𑇓/𑇒𑇆

यथेच्छाभ्यर्थितो धाता जाग्रतोऽर्थान्हृदि स्थितान्  ।
सोमसूर्योदयं कृत्वा सम्पादयति देहिनः ॥३/१॥

तथा स्वप्नेऽप्यभीष्टार्थान्प्रणयस्यानतिक्रमात्  ।
नित्यं स्फुटतरं मध्ये स्थितोऽवश्यं प्रकाशयेत् ॥३/२॥

Yathecchābhyarthito dhātā jāgrato'rthānhṛdi sthitān  |
Somasūryodayaṃ kṛtvā sampādayati dehinaḥ || 3/1 ||

Tathā svapne'pyabhīṣṭārthānpraṇayasyānatikramāt  |
Nityaṃ sphuṭataraṃ madhye sthito'vaśyaṃ prakāśayet || 3/2 ||

Just as (yathā) the Creator (of the world) (dhātā) manifests (sampādayati) all the objects (which) rest (sthitān) in the heart (hṛdi) of an embodied being (dehinaḥ) (who) has a desire (and) asks (for those) objects (from the Lord if he remains) (icchā-abhyarthitaḥ…arthān) watchful (jāgrataḥ) after (he) makes (kṛtvā) the moon and the sun risen (soma-sūrya-udayam); therefore (tathā), (the Creator, Who) rests (sthitaḥ) in the middle (madhye), by all means (avaśyam) (and) always (nityam) and even more vividly (sphuṭa-taram) manifests (prakāśayet) the desired objects (abhīṣṭa-arthān) even (api) in the dreams (svapne) of (someone who) does not reject (his) prayers (for those objects) (praṇayasya…anatikramāt). || 3/1-2 ||

𑆪𑆾𑆓𑆴𑆤𑆾 𑆪𑆼 𑆠𑆶𑆫𑇀𑆪𑆬𑆧𑇀𑆣𑆳 𑆣𑆳𑆠𑆸𑆫𑆷𑆥𑆁 𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆩𑆫𑇀𑆡𑆳𑆤𑇀𑆲𑆸𑆢𑆴𑆱𑇀𑆡𑆴𑆠𑆳𑆤𑇀𑆱𑆩𑇀𑆥𑆳𑆢𑆪𑆠𑆴
𑆪𑆾𑆓𑆴𑆪𑆶𑆑𑇀𑆠𑆼𑆖𑇀𑆗𑆳𑆮𑆯𑆠𑆂 𑇅 𑆅𑆠𑆴 𑆱𑇀𑆡𑆴𑆠𑆴𑆫𑇀𑆪𑆾𑆓𑆴𑆤𑆳𑆩𑆴𑆖𑇀𑆗𑆳𑆯𑆑𑇀𑆠𑆴𑆨𑆸𑆠𑆳𑆤𑆳𑆁 𑆥𑇀𑆫𑆟𑆪𑆳𑆮𑆴𑆰𑇀𑆛𑆳𑆤𑆳𑆁
𑆠𑆢𑆨𑆴𑆬𑆰𑆫𑆷𑆥𑆼𑆟𑆾𑆢𑆴𑆠𑆳 𑇅 𑆱𑆾𑆩𑆱𑆷𑆫𑇀𑆪𑆾𑆢𑆪𑆩𑆴𑆲 𑆥𑇀𑆫𑆩𑆼𑆪𑆥𑇀𑆫𑆩𑆳𑆟𑆥𑇀𑆫𑆡𑆳
𑆠𑆠𑇀𑆫𑆳𑆨𑆴𑆬𑆰𑆴𑆠𑆳𑆫𑇀𑆡 𑆇𑆢𑆴𑆠𑆂 𑇅 𑆍𑆰𑆳 𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆮𑆴𑆨𑆷𑆠𑆴𑆱𑇀𑆠𑆡𑆳𑆫𑇀𑆡𑆳𑆤𑆳𑆩𑆶𑆢𑆪𑆾
𑆤𑆽𑆮𑆳𑆲𑆁𑆑𑆳𑆫𑆼𑆟 𑆪𑆠𑆂 𑆱 𑆥𑆫𑆩𑆳𑆖𑇀𑆗𑆳𑆯𑆑𑇀𑆠𑆴𑆮𑆫𑇀𑆘𑆴𑆠𑆂 𑇅 𑆪𑆾𑆓𑆵
𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆩𑆼𑆮𑆳𑆯𑇀𑆫𑆪𑆼𑆢𑆴𑆲 𑇆𑇓/𑇑-𑇒𑇆

योगिनो ये तुर्यलब्धा धातृरूपं स्पन्दतत्त्वमर्थान्हृदिस्थितान्सम्पादयति
योगियुक्तेच्छावशतः । इति स्थितिर्योगिनामिच्छाशक्तिभृतानां प्रणयाविष्टानां
तदभिलषरूपेणोदिता । सोमसूर्योदयमिह प्रमेयप्रमाणप्रथा
तत्राभिलषितार्थ उदितः । एषा स्पन्दतत्त्वविभूतिस्तथार्थानामुदयो
नैवाहंकारेण यतः स परमाच्छाशक्तिवर्जितः । योगी
स्पन्दतत्त्वमेवाश्रयेदिह ॥३/१-२॥

yogino ye turyalabdhā dhātṛrūpaṃ spandatattvamarthānhṛdisthitānsampādayati yogiyuktecchāvaśataḥ | iti sthitiryogināmicchāśaktibhṛtānāṃ praṇayāviṣṭānāṃ tadabhilaṣarūpeṇoditā | somasūryodayamiha prameyapramāṇaprathā tatrābhilaṣitārtha uditaḥ | eṣā spandatattvavibhūtistathārthānāmudayo naivāhaṃkāreṇa yataḥ sa paramācchāśaktivarjitaḥ | yogī spandatattvamevāśrayediha || 3/1-2 ||

In the case of yogī-s (yoginaḥ) who (ye) attained the Fourth State (turya-labdhāḥ), the Spanda Principle (spanda-tattvam), the Creator (dhātṛ-rūpam), by means of Icchāśakti or the Power of Will penetrated the yogī (yogi-yuktā-icchā-vaśataḥ), manifests (sampādayati) the desired objects (arthān) (which) reside in the heart (of the yogī) (hṛdi-sthitān). This means (iti): for yogī-s (yoginām) who are full of Icchāśakti or Creative Power (icchā-śakti-bhṛtānām), (and who) are furnished with affection (for objects) (praṇaya-āviṣṭānām), the actual appearance of manifestation (sthitiḥ) takes form (uditā) according to their wish (tat-abhilaṣa-rūpeṇa).

The rising of soma and sūrya (soma-sūrya-udayam) here (means) (iha) the expansion of prameya and pramāṇa or object of cognition and cognition itself (respectively) (prameya-pramāṇa-prathā), (and) there (tatra), the desired objects (abhilaṣita-arthāḥ) rise (uditāḥ). This is (eṣā) a Vibhūti or Greatness of the Spanda Principle (spanda-tattva-vibhūtiḥ); therefore (tathā), such rising (udayaḥ) of (desired) objects (arthānām) never (na…eva) takes place by means of ahaṃkāra (ahaṃkāreṇa) as (yataḥ) it is (sa) devoid of Supreme Icchaśakti (paramā-icchā-śakti-varjitaḥ). Here (iha), the yogī (yogī) should attach himself (āśrayet) only (eva) to the Spanda Principle (and to to his false-I or ego) (spanda-tattvam). || 3/1-2 ||

𑆃𑆤𑇀𑆪𑆡𑆳 𑆠𑆶 𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆳 𑆱𑇀𑆪𑆳𑆠𑇀𑆱𑆸𑆰𑇀𑆛𑆴𑆱𑇀𑆠𑆢𑇀𑆣𑆫𑇀𑆩𑆑𑆠𑇀𑆮𑆠𑆂  𑇅
𑆱𑆠𑆠𑆁 𑆬𑆿𑆑𑆴𑆑𑆱𑇀𑆪𑆼𑆮 𑆘𑆳𑆓𑇀𑆫𑆠𑇀𑆱𑇀𑆮𑆥𑇀𑆤𑆥𑆢𑆢𑇀𑆮𑆪𑆼 𑇆𑇓/𑇓𑇆

अन्यथा तु स्वतन्त्रा स्यात्सृष्टिस्तद्धर्मकत्वतः  ।
सततं लौकिकस्येव जाग्रत्स्वप्नपदद्वये ॥३/३॥

Anyathā tu svatantrā syātsṛṣṭistaddharmakatvataḥ  |
Satataṃ laukikasyeva jāgratsvapnapadadvaye || 3/3 ||

Otherwise (anyathā…tu), manifestation (sṛṣṭiḥ) is (syāt) always (satatam) free (svatantrā) (to appear in any form) according to its nature (tat-dharma-katvataḥ) like (in the case of) (iva) wordly beings (laukikasya) in the two states of wakefullness and dreaming (jāgrat-svapna-pada-dvaye).  || 3/3 ||

𑆪𑆢𑆳 𑆠𑆶 𑆪𑆾𑆓𑇀𑆪𑆨𑆴𑆬𑆳𑆰𑆮𑆫𑇀𑆘𑆴𑆠𑆳𑆤𑆳𑆁 𑆠𑆼𑆰𑆳𑆁 𑆤𑆴𑆫𑆵𑆲𑆠𑇀𑆮𑆠𑆂 𑆱𑆸𑆰𑇀𑆠𑆴𑆂 𑆱𑇀𑆪𑆳𑆠𑇀𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆳
𑆖𑆴𑆢𑇀𑆮𑆴𑆑𑆳𑆱𑆤𑆩𑆼𑆮 𑆩𑆳𑆠𑆸𑆩𑆳𑆤𑆩𑆼𑆪𑆳𑆢𑇀𑆮𑆪𑆫𑆷𑆥𑆩𑇀 𑇅 𑆱𑆸𑆰𑇀𑆛𑆴𑆫𑇀𑆬𑆿𑆑𑆴𑆑𑆳𑆤𑆳𑆁 𑆠𑆶
𑆱𑆩𑆫𑆷𑆥𑆳𑆥𑇀𑆪𑆢𑇀𑆮𑆪𑆧𑆾𑆣𑆼𑆤 𑆮𑆴𑆤𑆳 𑆱𑆁𑆱𑆳𑆫𑆠𑆩𑆾𑆮𑆯𑆠𑆂 𑇆𑇓/𑇓𑇆

यदा तु योग्यभिलाषवर्जितानां तेषां निरीहत्वतः सृष्तिः स्यात्स्वतन्त्रा
चिद्विकासनमेव मातृमानमेयाद्वयरूपम् । सृष्टिर्लौकिकानां तु
समरूपाप्यद्वयबोधेन विना संसारतमोवशतः ॥३/३॥

yadā tu yogyabhilāṣavarjitānāṃ teṣāṃ nirīhatvataḥ sṛṣtiḥ syātsvatantrā cidvikāsanameva mātṛmānameyādvayarūpam | sṛṣṭirlaukikānāṃ tu samarūpāpyadvayabodhena vinā saṃsāratamovaśataḥ || 3/3 ||

But (tu) when (yadā) the yogī (yogī) is devoid of (such) desires (abhilāṣa-varjitaḥ) because of his ‘indifference’ or ‘desireless condition’ (towards manifestation) (tasya…nirīhatvataḥ), manifestation (sṛṣtiḥ) is actually (syāt) free (to appear in any form, as it is) (svatantrā) merely (eva) the Expansion of Consciousness (cit-vikāsanam) (which) has the Form of the Unity of subject, cognition and objects (mātṛ-māna-meya-advaya-rūpam). Manifestation (sṛṣṭiḥ) in the case of worldly beings (laukikānām…tu) is though (api) the same (as in the case of yogī-s, but) (sama-rūpā) without (vinā) (such) Awareness of Unity (advaya-bodhena) under the influence of the darkness of saṃsāra (saṃsāra-tamaḥ-vaśataḥ). || 3/3 ||

𑆪𑆡𑆳 𑆲𑇀𑆪𑆫𑇀𑆡𑆾𑇁𑆱𑇀𑆦𑆶𑆛𑆾 𑆢𑆸𑆰𑇀𑆛𑆂 𑆱𑆳𑆮𑆣𑆳𑆤𑆼𑇁𑆥𑆴 𑆖𑆼𑆠𑆱𑆴  𑇅
𑆨𑆷𑆪𑆂 𑆱𑇀𑆦𑆶𑆛𑆠𑆫𑆾 𑆨𑆳𑆠𑆴 𑆱𑇀𑆮𑆧𑆬𑆾𑆢𑇀𑆪𑆾𑆓𑆨𑆳𑆮𑆴𑆠𑆂 𑇆𑇓/𑇔𑇆

𑆠𑆡𑆳 𑆪𑆠𑇀𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆼𑆤 𑆪𑆼𑆤 𑆪𑆠𑇀𑆫 𑆪𑆡𑆳 𑆱𑇀𑆡𑆴𑆠𑆩𑇀  𑇅
𑆠𑆠𑇀𑆠𑆡𑆳 𑆧𑆬𑆩𑆳𑆑𑇀𑆫𑆩𑇀𑆪 𑆤 𑆖𑆴𑆫𑆳𑆠𑇀𑆱𑆩𑇀𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆠𑆼 𑇆𑇓/𑇕𑇆

यथा ह्यर्थोऽस्फुटो दृष्टः सावधानेऽपि चेतसि  ।
भूयः स्फुटतरो भाति स्वबलोद्योगभावितः ॥३/४॥

तथा यत्परमार्थेन येन यत्र यथा स्थितम्  ।
तत्तथा बलमाक्रम्य न चिरात्सम्प्रवर्तते ॥३/५॥

Yathā hyartho'sphuṭo dṛṣṭaḥ sāvadhāne'pi cetasi  |
Bhūyaḥ sphuṭataro bhāti svabalodyogabhāvitaḥ || 3/4 ||

Tathā yatparamārthena yena yatra yathā sthitam  |
Tattathā balamākramya na cirātsampravartate || 3/5 ||

Just as (yathā…hi) an object (arthaḥ) (that) is seen (dṛṣṭaḥ) dimly (asphuṭaḥ) even (api) in an attentive (sāvadhāne) mind (at first) (cetasi), (but) shines (bhāti) more and more vividly (later) (sphuṭataraḥ…bhūyaḥ) (for someone who) is devoted to performing continuous endevour by means of his own power (sva-bala-udyoga-bhāvitaḥ), so (tathā), (that) which (yat) truly (paramārthena) exists (sthitam) anytime (yathā), anywhere (yatra) or in any form (yena), appears (sampravartate) in an instant (na…cirāt) after seizing (ākramya) that (tat) Power (of Spanda) (balam). || 3/4-5 ||

𑆱𑇀𑆥𑆤𑇀𑆢𑆬𑆳𑆨𑆨𑆸𑆠𑆳𑆤𑆳𑆁 𑆪𑆾𑆓𑆴𑆤𑆳𑆁 𑆧𑆬𑆼𑆤𑆾𑆢𑆴𑆠𑆁 𑆫𑆲𑆱𑇀𑆪𑆁 𑆠𑆼𑆨𑇀𑆪𑆾’ 𑆨𑆵𑆰𑇀𑆛𑆁 𑆱𑇀𑆦𑆶𑆛𑆠𑆫𑆩𑇀 𑇅
𑆱𑇀𑆥𑆤𑇀𑆢𑆳𑆯𑇀𑆫𑆴𑆠𑆳𑆤𑆳𑆁 𑆪𑆾𑆓𑆴𑆤𑆳𑆩𑆼𑆠𑆠𑇀𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂 𑇆𑇓/𑇔-𑇕𑇆

स्पन्दलाभभृतानां योगिनां बलेनोदितं रहस्यं तेभ्यो’ भीष्टं स्फुटतरम् ।
स्पन्दाश्रितानां योगिनामेतत्स्वभावतः ॥३/४-५॥

spandalābhabhṛtānāṃ yogināṃ balenoditaṃ rahasyaṃ tebhyo’ bhīṣṭaṃ sphuṭataram | spandāśritānāṃ yogināmetatsvabhāvataḥ || 3/4-5 ||

In the case of yogī-s (yoginām) who are furnished with the Attainment of Spanda (spanda-lābha-bhṛtānām), secrets (rahasyam), what he (tebhyaḥ) desires to know (abhīṣṭam), rise (uditam) by means of That Power (balena) very clearly (sphuṭataram). For those yogī-s (yoginām) who rest in Spanda (spanda-āśritānām), this takes place (etat) naturally (svabhāvataḥ). || 3/4-5 ||

𑆢𑆶𑆫𑇀𑆧𑆬𑆾𑇁𑆥𑆴 𑆠𑆢𑆳𑆑𑇀𑆫𑆩𑇀𑆪 𑆪𑆠𑆂 𑆑𑆳𑆫𑇀𑆪𑆼 𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆠𑆼  𑇅
𑆄𑆖𑇀𑆗𑆳𑆢𑆪𑆼𑆢𑇀𑆧𑆶𑆨𑆶𑆑𑇀𑆰𑆳𑆁 𑆖 𑆠𑆡𑆳 𑆪𑆾𑇁𑆠𑆴𑆧𑆶𑆨𑆶𑆑𑇀𑆰𑆴𑆠𑆂 𑇆𑇓/𑇖𑇆

दुर्बलोऽपि तदाक्रम्य यतः कार्ये प्रवर्तते  ।
आच्छादयेद्बुभुक्षां च तथा योऽतिबुभुक्षितः ॥३/६॥

Durbalo'pi tadākramya yataḥ kārye pravartate  |
Ācchādayedbubhukṣāṃ ca tathā yo'tibubhukṣitaḥ || 3/6 ||

Since (yataḥ), after seizing (ākramya) That (Power of Spanda) (tat), even (api) a weak person (durbalaḥ) (who is) engaged (pravartate) in something to be done (can be successful in his actions) (kārye), just as (ca…tathā) someone who (yaḥ) is really starving (ati-bubhukṣitaḥ) (is capable) of concealing (ācchādayet) his hunger (if it is necessary to avoid suffering) (bubhukṣām). || 3/6 ||

𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆧𑆬𑆼𑆤 𑆠𑆢𑆳𑆑𑇀𑆫𑆩𑇀𑆪 𑆑𑆴𑆚𑇀𑆖𑆴𑆠𑇀𑆑𑆳𑆫𑇀𑆪𑆁 𑆑𑆸𑆠𑆁 𑆪𑆾𑆓𑆴𑆤𑆳 𑆢𑆶𑆫𑇀𑆧𑆬𑆼𑆤𑆾’ 𑆥𑆴 𑆪𑆠𑆂
𑆑𑇀𑆫𑆴𑆪𑆳𑆯𑆑𑇀𑆠𑆴𑆂 𑆱𑇀𑆥𑆤𑇀𑆢𑆱𑇀𑆡𑆴𑆠𑆼𑆖𑇀𑆗𑆳𑆯𑆑𑇀𑆠𑇀𑆪𑆳𑆯𑇀𑆫𑆴𑆠𑆳 𑆪𑆳 𑆣𑆳𑆠𑆳 𑆪𑆱𑇀𑆪𑆳𑆂 𑆑𑆳𑆫𑇀𑆪𑆩𑆶𑆢𑆴𑆠𑆩𑇀 𑇅
𑆠𑆢𑇀𑆮𑆴𑆩𑆫𑇀𑆯𑆠𑆂 𑆱𑇀𑆥𑆤𑇀𑆢𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆾 𑆪𑆾𑆓𑆵 𑆯𑆳𑆑𑇀𑆠𑆱𑇀𑆠𑆠𑇀𑆑𑆫𑇀𑆠𑆶𑆁 𑆪𑆢𑆤𑇀𑆪𑆠𑆾 𑆢𑆶𑆫𑇀𑆬𑆨𑆩𑇀 𑇅 𑆱
𑆧𑆶𑆨𑆶𑆑𑇀𑆰𑆳𑆩𑆳𑆖𑇀𑆗𑆳𑆢𑆪𑆼𑆠𑇀𑆱𑇀𑆥𑆤𑇀𑆢𑆧𑆬𑆼𑆤 𑆱𑆳𑆩𑇀𑆥𑆫𑆳𑆪𑆼 𑆮𑆳 𑆱 𑆠𑆘𑇀𑆘𑆳𑆤𑆳𑆠𑆴 𑆪𑆢𑇀𑆢𑆶𑆫𑇀𑆘𑇀𑆚𑆳𑆤𑆁
𑆱𑇀𑆥𑆤𑇀𑆢𑆮𑆠𑇀 𑇅 𑆍𑆠𑆠𑇀𑆥𑆶𑆤𑆂 𑆱𑇀𑆥𑆤𑇀𑆢𑆮𑆴𑆨𑆷𑆠𑆴𑆫𑇀𑆪𑆾𑆓𑆴𑆤𑆾 𑆓𑆠𑆳 𑇆𑇓/𑇖𑇆

स्पन्दतत्त्वबलेन तदाक्रम्य किञ्चित्कार्यं कृतं योगिना दुर्बलेनो’ पि यतः
क्रियाशक्तिः स्पन्दस्थितेच्छाशक्त्याश्रिता या धाता यस्याः कार्यमुदितम् ।
तद्विमर्शतः स्पन्दसंस्थितो योगी शाक्तस्तत्कर्तुं यदन्यतो दुर्लभम् । स
बुभुक्षामाच्छादयेत्स्पन्दबलेन साम्पराये वा स तज्जानाति यद्दुर्ज्ञानं
स्पन्दवत् । एतत्पुनः स्पन्दविभूतिर्योगिनो गता ॥३/६॥

spandatattvabalena tadākramya kiñcitkāryaṃ kṛtaṃ yoginā durbaleno’ pi yataḥ kriyāśaktiḥ spandasthitecchāśaktyāśritā yā dhātā yasyāḥ kāryamuditam | tadvimarśataḥ spandasaṃsthito yogī śāktastatkartuṃ yadanyato durlabham | sa bubhukṣāmācchādayetspandabalena sāmparāye vā sa tajjānāti yaddurjñānaṃ spandavat | etatpunaḥ spandavibhūtiryogino gatā || 3/6 ||

Having resorted (ākramya) to That (tat), by the Power of the Spanda Principle (spanda-tattva-balena), the yogī (yoginā) performs (kṛtam) anything (kiñcit) that which is to be performed (kāryam) even if (api) (he) is weak --i.e. unable to perform that otherwise-- (durbalenaḥ), because (yataḥ) Kriyāśakti or the Power of Action (kriyā-śaktiḥ) rests in Icchāśakti or the Power of Will --i.e. Creative Power-- (which) is situated in Spanda (spanda-sthitā-icchā-śakti-āśritā), which --i.e. Icchāśakti-- (yā) is the Creator (dhātā), from Whom (yasyāḥ) (all) the acts (kāryam) rise (uditam).

On the authority of the Awareness of That --i.e. of Spanda-- (tat-vimarśataḥ), the yogī (yogī) who is resting in Spanda (spanda-saṃsthitaḥ), becomes capable (śāktaḥ) of performing (kartum) that (tat) which (yat) otherwise (anyataḥ) would be extremely difficult or even impossible (durlabham). He (saḥ) (for example) conceals (ācchādayet) hunger (bubhukṣām) by the Power of Spanda (spanda-balena) if needed (sāmparāye), or (vā) he (saḥ) knows (jānāti) that (tat) which (yat) is very difficult to be know (durjñānam) like the Spanda Principle (Itself) (spanda-vat). This (etat), again (punaḥ), is the Greatness of the Spanda Principle (spanda-vibhūtiḥ) (which) flows forth (gatā) in (such) a yogī (yoginaḥ). || 3/6 ||

𑆃𑆤𑆼𑆤𑆳𑆣𑆴𑆰𑇀𑆜𑆴𑆠𑆼 𑆢𑆼𑆲𑆼 𑆪𑆡𑆳 𑆱𑆫𑇀𑆮𑆘𑇀𑆚𑆠𑆳𑆢𑆪𑆂  𑇅
𑆠𑆡𑆳 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑇀𑆪𑆣𑆴𑆰𑇀𑆜𑆳𑆤𑆳𑆠𑇀𑆱𑆫𑇀𑆮𑆠𑇀𑆫𑆽𑆮𑆁 𑆨𑆮𑆴𑆰𑇀𑆪𑆠𑆴 𑇆𑇓/𑇗𑇆

अनेनाधिष्ठिते देहे यथा सर्वज्ञतादयः  ।
तथा स्वात्मन्यधिष्ठानात्सर्वत्रैवं भविष्यति ॥३/७॥

Anenādhiṣṭhite dehe yathā sarvajñatādayaḥ  |
Tathā svātmanyadhiṣṭhānātsarvatraivaṃ bhaviṣyati || 3/7 ||

Just as (yathā) omniscience, etc. (sarva-jña-tā-ādayaḥ) are (present) in the body (dehe) (that is) inhabited (adhiṣṭhite) by That (Power of Spanda) (anena); therefore (tathā), due to a firm resting (adhiṣṭhānāt) in one’s own Self (svātmani), (those) will be present (bhaviṣyati) everywhere else (sarvatra…evam). || 3/7 ||

𑆱𑆫𑇀𑆮𑆘𑇀𑆚𑆠𑇀𑆮𑆳𑆢𑆴𑆨𑆸𑆠𑆾 𑆪𑆾𑆓𑆵 𑆱𑇀𑆥𑆤𑇀𑆢𑆱𑆩𑆳𑆮𑆴𑆰𑇀𑆛𑆱𑇀𑆠𑆢𑇀𑆧𑆬𑆼𑆤 𑆮𑆴𑆑𑆳𑆱𑆴𑆠𑆂 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆖𑆴𑆠𑇀𑆑𑆶𑆬𑆼
𑆠𑆡𑆳 𑆧𑆬𑆩𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆾 𑆮𑇀𑆪𑆳𑆥𑆑𑆾’ 𑆒𑆴𑆬𑆮𑆴𑆯𑇀𑆮𑆓𑆁 𑆢𑆼𑆲𑆳𑆠𑆵𑆠𑆁 𑆥𑆷𑆫𑇀𑆟𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆩𑇀 𑇅
𑆍𑆠𑆢𑆶𑆢𑆴𑆠𑆁 𑆱𑆫𑇀𑆮𑆘𑇀𑆚𑆠𑇀𑆮𑆳𑆢𑇀𑆪𑆮𑇀𑆪𑆳𑆥𑆑𑆫𑆷𑆥𑆮𑆫𑇀𑆘𑆤 𑆍𑆮 𑇅 𑆱𑇀𑆮𑆱𑇀𑆮𑆨𑆳𑆮𑆱𑇀𑆠𑆡𑆳 𑆱𑆫𑇀𑆮𑆁
𑆮𑇀𑆪𑆳𑆥𑇀𑆤𑆶𑆪𑆳𑆠𑇀 𑇅 𑆍𑆠𑆢𑇀𑆢𑆶𑆫𑇀𑆬𑆨𑆁 𑆠𑆢𑇀𑆣𑆵𑆤𑆨𑆪𑆳𑆢𑇀𑆮𑇀𑆪𑆑𑇀𑆠𑆴𑆠𑆳𑆮𑆯𑆠𑆂
𑆱𑆫𑇀𑆮𑆘𑇀𑆚𑆠𑇀𑆮𑆳𑆢𑆴𑆧𑆬𑆫𑆑𑇀𑆠𑆪𑆾𑆓𑆴𑆤𑆳𑆁 𑇅 𑆠𑆼 𑆮𑆳 𑆮𑇀𑆪𑆑𑇀𑆠𑆴𑆠𑆳𑆮𑆯𑆳𑆠𑇀𑆱𑆫𑇀𑆮𑆘𑇀𑆚𑆠𑇀𑆮𑆳𑆢𑆴𑆧𑆬𑆳𑆤𑆴 𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑆵𑆂
𑆯𑆑𑇀𑆠𑆵𑆫𑇀𑆧𑆾𑆣𑆤𑇀𑆠𑆴 𑆤 𑆖 𑆱𑇀𑆮𑆨𑆳𑆮𑆱𑆲𑆘𑆾𑆤𑇀𑆩𑆼𑆰𑆩𑇀 𑇅 𑆪𑆾𑆓𑆵 𑆠𑆶
𑆱𑆫𑇀𑆮𑆘𑇀𑆚𑆠𑇀𑆮𑆳𑆢𑆴𑆧𑆬𑆲𑆼𑆠𑆶𑆮𑇀𑆪𑆳𑆥𑆑𑆖𑆴𑆢𑇀𑆫𑆷𑆥𑆁 𑆱𑆩𑆳𑆯𑇀𑆫𑆪𑆼𑆖𑇀𑆖𑆽𑆮𑆁 𑆱 𑆱𑆶𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆾
𑆨𑆮𑆼𑆠𑇀𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆪𑆡𑆳𑆱𑇀𑆡𑆴𑆠𑆘𑇀𑆚𑆾’ 𑆠𑆱𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆮𑆴𑆤𑇀𑆤𑆳𑆤𑇀𑆪𑆠𑆂 𑇆𑇓/𑇗𑇆

सर्वज्ञत्वादिभृतो योगी स्पन्दसमाविष्टस्तद्बलेन विकासितः सर्वत्र चित्कुले
तथा बलमहंविमर्शो व्यापको’ खिलविश्वगं देहातीतं पूर्णस्वातन्त्र्यम् ।
एतदुदितं सर्वज्ञत्वाद्यव्यापकरूपवर्जन एव । स्वस्वभावस्तथा सर्वं
व्याप्नुयात् । एतद्दुर्लभं तद्धीनभयाद्व्यक्तितावशतः
सर्वज्ञत्वादिबलरक्तयोगिनां । ते वा व्यक्तितावशात्सर्वज्ञत्वादिबलानि प्राप्तीः
शक्तीर्बोधन्ति न च स्वभावसहजोन्मेषम् । योगी तु
सर्वज्ञत्वादिबलहेतुव्यापकचिद्रूपं समाश्रयेच्चैवं स सुप्रबुद्धो
भवेत्सर्वत्र यथास्थितज्ञो’ तस्तत्त्वविन्नान्यतः ॥३/७॥

sarvajñatvādibhṛto yogī spandasamāviṣṭastadbalena vikāsitaḥ sarvatra citkule tathā balamahaṃvimarśo vyāpako’ khilaviśvagaṃ dehātītaṃ pūrṇasvātantryam | etaduditaṃ sarvajñatvādyavyāpakarūpavarjana eva | svasvabhāvastathā sarvaṃ vyāpnuyāt | etaddurlabhaṃ taddhīnabhayādvyaktitāvaśataḥ sarvajñatvādibalaraktayogināṃ | te vā vyaktitāvaśātsarvajñatvādibalāni prāptīḥ śaktīrbodhanti na ca svabhāvasahajonmeṣam | yogī tu sarvajñatvādibalahetuvyāpakacidrūpaṃ samāśrayeccaivaṃ sa suprabuddho bhavetsarvatra yathāsthitajño’ tastattvavinnānyataḥ || 3/7 ||

A yogī (yogī) (who is) absorbed into the Spanda Principle (spanda-samāviṣṭaḥ) (, and consequently) furnished with Sarvajñatva, etc. or Omniscience, etc. (sarva-jñatva-ādi-bhṛtaḥ), Expands (vikāsitaḥ) everywhere (sarvatra) by Its Power (tat-balena) in the Totality or the Body of Consciousness (cit-kule); hence (tathā), All-pervading (vyāpakaḥ) Self-awareness (aham-vimarśaḥ) is the (True) Power (of Spanda, which) (balam) pervades the whole world (akhila-viśva-gam) beyond the (limited) body (deha-atītam), (as It is) Full Freedom --i.e. not restricted to the yogī’s body-- (pūrṇa-svātantryam).

This (etat) arises (uditam) only (eva) when (the yogī) abandones the individual nature of (such powers) like Omniscience, etc. (sarva-jñatva-ādi-avyāpaka-rūpa-varjane). Therefore (tathā), one’s own True Nature (sva-sva-bhāvaḥ) must pervade (vyāpnuyāt) everything (sarvam). This (etat) is very difficult to attain (durlabham) for yogī-s who are attached to these powers of Omniscience, etc. (sarva-jñatva-ādi-bala-rakta-yoginām) under the influence of individuality (vyaktitā-vaśataḥ) (, which appears as) the fear of losing them (tat-hīna-bhayāt).

In other words (vā), they (te), under the influence of individuality (vyaktitā-vaśāt), consider (bodhanti) (these) powers (called) Omniscience, etc.- (vaśāt sarva-jñatva-ādi-balāni) as attained (prāptīḥ) abilities (śaktīḥ) and (ca) not (na) as the Natural Unfoldment of his own Essential Nature (svabhāva-sahaja-unmeṣam).

Thus (tu), a yogī (yogī) should take resort (samāśrayet) in the All-pervading Nature of Consciousness (That is) the Source of such aforesaid powers (sarva-jñatva-ādi-bala-hetu-vyāpaka-cit-rūpam), and (ca) he (saḥ) becomes (bhavet) perfectly awakened (suprabuddhaḥ) (when) he sees (everything) as it really is (yathā-sthita-jñaḥ) everywhere --i.e. in an All-pervading way-- (sarvatra), and thus (ataḥ) (he becomes) the Knower of Reality (tattva-vit) this way (evam) (and) not (na) in any other way (anyataḥ).  || 3/7 ||

𑆓𑇀𑆬𑆳𑆤𑆴𑆫𑇀𑆮𑆴𑆬𑆶𑆟𑇀𑆜𑆴𑆑𑆳 𑆢𑆼𑆲𑆼 𑆠𑆱𑇀𑆪𑆳𑆯𑇀𑆖𑆳𑆘𑇀𑆚𑆳𑆤𑆠𑆂 𑆱𑆸𑆠𑆴𑆂  𑇅
𑆠𑆢𑆶𑆤𑇀𑆩𑆼𑆰𑆮𑆴𑆬𑆶𑆥𑇀𑆠𑆁 𑆖𑆼𑆠𑇀𑆑𑆶𑆠𑆂 𑆱𑆳 𑆱𑇀𑆪𑆳𑆢𑆲𑆼𑆠𑆶𑆑𑆳 𑇆𑇓/𑇘𑇆

ग्लानिर्विलुण्ठिका देहे तस्याश्चाज्ञानतः सृतिः  ।
तदुन्मेषविलुप्तं चेत्कुतः सा स्यादहेतुका ॥३/८॥

Glānirviluṇṭhikā dehe tasyāścājñānataḥ sṛtiḥ  |
Tadunmeṣaviluptaṃ cetkutaḥ sā syādahetukā || 3/8 ||

Fatigue (glāniḥ) of the body (dehe) (is) a thief (of awareness) (viluṇṭhikā) and (it) flows forth (sṛtiḥ) from ignorance (ajñānataḥ), and (ca) if (cet) that (ignorance) (tasyāḥ) is destroyed (because of) Unmeṣa or Awakening of That (Power of Spanda) (tat-unmeṣa-viluptam), how could (cet…kutaḥ) it (sā) exist (syāt) (when it) is groundless (ahetukā)? || 3/8 ||

𑆓𑇀𑆬𑆳𑆤𑆴𑆫𑇀𑆢𑆼𑆲𑆼 𑆖 𑆢𑆶𑆂𑆒𑆁 𑆱𑆶𑆒𑆁 𑆖 𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆠𑇀𑆮𑆫𑆷𑆥𑆳𑆫𑆑𑇀𑆠𑆴𑆫𑇀𑆩𑆤𑆾𑆥𑇀𑆬𑆮𑆯𑇀𑆖𑆳𑆘𑇀𑆚𑆳𑆤𑆠𑆾 𑆪𑆠𑆾
𑆤𑆳𑆤𑇀𑆪𑆲𑆼𑆠𑆶𑆂 𑆱𑇀𑆪𑆳𑆢𑆴𑆲 𑇅 𑆍𑆠𑆳𑆤𑆴 𑆑𑆡𑆁 𑆮𑆴𑆨𑆳𑆤𑇀𑆠𑆴 𑆠𑆢𑇀𑆣𑆼𑆠𑆶𑆤𑆳𑆯𑆤𑆼 𑆪𑆠𑇀𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆩𑆶𑆤𑇀𑆩𑆼𑆰𑆁
𑆥𑆷𑆫𑇀𑆟𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆫𑆷𑆥𑆁 𑆮𑇀𑆪𑆳𑆥𑆑𑆁 𑆘𑇀𑆚𑆳𑆤𑆩𑇀 𑇅 𑆤𑆽𑆮 𑆮𑆴𑆨𑆳𑆤𑇀𑆠𑆴 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆠𑆂 𑇅 𑆪𑆾𑆓𑆵 𑆠𑆡𑆳
𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆂 𑆑𑆴𑆬 𑆱𑆢𑆳 𑆥𑇀𑆫𑆧𑆾𑆣𑆤𑆁 𑆠𑆶 𑆓𑆶𑆫𑇀𑆮𑆳𑆪𑆠𑇀𑆠𑆁 𑆪𑆠𑆾 𑆤 𑆘𑆤𑆾 𑆧𑆾𑆣𑆪𑆶𑆑𑇀𑆠𑆴𑆁 𑆮𑆴𑆢𑇀𑆪𑆳𑆁
𑆘𑆳𑆤𑆳𑆠𑆴 𑇅 𑇆𑇓/𑇘𑇆

ग्लानिर्देहे च दुःखं सुखं च बहिर्मुखत्वरूपारक्तिर्मनोप्लवश्चाज्ञानतो यतो
नान्यहेतुः स्यादिह । एतानि कथं विभान्ति तद्धेतुनाशने यत्प्रोक्तमुन्मेषं
पूर्णाहंविमर्शरूपं व्यापकं ज्ञानम् । नैव विभान्ति परमार्थतः । योगी तथा
प्रबुद्धः किल सदा प्रबोधनं तु गुर्वायत्तं यतो न जनो बोधयुक्तिं विद्यां
जानाति । ॥३/८॥

glānirdehe ca duḥkhaṃ sukhaṃ ca bahirmukhatvarūpāraktirmanoplavaścājñānato yato nānyahetuḥ syādiha | etāni kathaṃ vibhānti taddhetunāśane yatproktamunmeṣaṃ pūrṇāhaṃvimarśarūpaṃ vyāpakaṃ jñānam | naiva vibhānti paramārthataḥ | yogī tathā prabuddhaḥ kila sadā prabodhanaṃ tu gurvāyattaṃ yato na jano bodhayuktiṃ vidyāṃ jānāti | || 3/8 ||

Fatigue (glāniḥ) of the body (dehe), sorrow (duḥkham), mental happiness (sukham) or attachment forming ‘extroversion’ (bahir-mukha-tva-rūpā-raktiḥ) (that is) swimming in one’s mind (manas-plavaḥ), etc. (ca…ca…ca) (takes place) due to spiritual ignorance or the absence of the Knowledge of one’s Self (ajñānataḥ), since (yataḥ) there is actually (syāt) no (na) other cause (of all this) (anya-hetuḥ) in this world (iha).

How (katham) they (etāni) can shine (vibhānti) when their cause is destroyed (tat-hetu-nāśane), which (destruction) (yat) is the already mentioned (proktam) Unmeṣa or Unfoldment (unmeṣam) in the Form of Perfect Self-Awareness (pūrṇa-aham-vimarśa-rūpam) (That is) All-pervading (vyāpakam) Knowledge (of the Self) (jñānam)? No. In real sense, they cannot (na…eva…vibhānti…paramārthataḥ). Hence (tathā), a yogī (yogī) (should be) awake (prabuddhaḥ) always (sadā) as it has already been said --i.e. it is a well-known teaching-- (kila), but (tu) (such) awakened condition (prabodhanam) is dependent on/revealed by the Guru (guru-āyattam) because (yataḥ) no (na) limited being (janaḥ) knows (jānāti) how to remain awake (bodha-yuktim), (as It is) Divine Wisdom (vidyām). || 3/8 ||

𑆍𑆑𑆖𑆴𑆤𑇀𑆠𑆳𑆥𑇀𑆫𑆱𑆑𑇀𑆠𑆱𑇀𑆪 𑆪𑆠𑆂 𑆱𑇀𑆪𑆳𑆢𑆥𑆫𑆾𑆢𑆪𑆂  𑇅
𑆇𑆤𑇀𑆩𑆼𑆰𑆂 𑆱 𑆠𑆶 𑆮𑆴𑆘𑇀𑆚𑆼𑆪𑆂 𑆱𑇀𑆮𑆪𑆁 𑆠𑆩𑆶𑆥𑆬𑆑𑇀𑆰𑆪𑆼𑆠𑇀 𑇆𑇓/𑇙𑇆

एकचिन्ताप्रसक्तस्य यतः स्यादपरोदयः  ।
उन्मेषः स तु विज्ञेयः स्वयं तमुपलक्षयेत् ॥३/९॥

Ekacintāprasaktasya yataḥ syādaparodayaḥ  |
Unmeṣaḥ sa tu vijñeyaḥ svayaṃ tamupalakṣayet || 3/9 ||

Since (yataḥ), for someone who is occupied with only one thought --i.e. with his Self-- (eka-cintā-prasaktasya), another --i.e. not individual-- (awareness rises) (syāt…apara-udayaḥ). That (saḥ) is truly (tu) called (vijñeyaḥ) ‘Unmeṣa’ --lit. Blossoming of Consciousness-- (unmeṣaḥ), (and) it (tam) should be recognized (upalakṣayet) by oneself (svayam). || 3/9 ||

𑆃𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆾𑆢𑆪 𑆅𑆲𑆾𑆤𑇀𑆩𑆼𑆰 𑆱𑆁𑆮𑆴𑆢 𑆅𑆠𑆴 𑆑𑆡𑇀𑆪𑆠𑆼 𑇅 𑆱
𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆠𑇀𑆠𑇀𑆮𑆘𑆵𑆮𑆤𑆱𑇀𑆦𑆶𑆫𑆟𑆩𑆪𑆱𑇀𑆠𑇀𑆫𑆴𑆬𑆾𑆑𑆼’ 𑆥𑆴 𑆪 𑆤 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆾 𑆤 𑆑𑆳𑆫𑇀𑆪𑆾 𑆪𑆠𑆾’ 𑆱𑆳𑆮𑆶𑆢𑆴𑆠𑆂
𑆱𑇀𑆮𑆨𑆳𑆮𑆳𑆠𑇀𑆥𑇀𑆫𑆱𑆳𑆢𑆠𑆂 𑇅 𑆥𑇀𑆫𑆱𑆳𑆢𑆯𑇀𑆖 𑆮𑆴𑆨𑆳𑆠𑆵𑆲 𑆪𑆾𑆓𑆴𑆤𑆱𑇀𑆠𑆢𑆶𑆥𑆬𑆑𑇀𑆰𑆟𑆼’ 𑆨𑆴𑆬𑆳𑆰𑆂 𑇅
𑆯𑇀𑆫𑆵𑆩𑆢𑇀𑆮𑆱𑆶𑆓𑆶𑆥𑇀𑆠𑆤𑆳𑆡𑆼𑆤 𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆑𑆳𑆫𑆼𑆟𑆾𑆤𑇀𑆩𑆼𑆰𑆩𑆶𑆥𑆬𑆑𑇀𑆰𑆪𑆼𑆠𑇀𑆱𑇀𑆮𑆪𑆩𑆴𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼 𑇅 𑆅𑆠𑇀𑆪𑆶𑆤𑇀𑆩𑆼𑆰𑆂
𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆠𑆾 𑆤 𑆬𑆼𑆒𑇀𑆪𑆾 𑆤 𑆮𑆳𑆢𑇀𑆪𑆾 𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆠𑇀𑆩𑆑𑆠𑇀𑆮𑆠𑆾’ 𑆥𑆫𑆾𑆢𑆪𑆂 𑇅 𑆍𑆰𑆾’ 𑆥𑆫𑆾
𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆠𑇀𑆩𑆾𑆤𑇀𑆩𑆼𑆰𑆂 𑆥𑇀𑆫𑆑𑆳𑆯𑆮𑆴𑆑𑆳𑆱𑆂 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆱𑆫𑇀𑆮𑆢𑆳𑆥𑆴 𑆯𑆴𑆮𑆢𑆸𑆰𑇀𑆛𑆴𑆫𑆴𑆲 𑇅 𑆨𑆷𑆪𑆳𑆠𑇀𑆱𑆳
𑆥𑇀𑆫𑆘𑆳𑆨𑇀𑆪𑆂 𑇆𑇓/𑇙𑇆

अहंविमर्शोदय इहोन्मेष संविद इति कथ्यते । स
स्पन्दतत्त्वजीवनस्फुरणमयस्त्रिलोके’ पि य न ग्राह्यो न कार्यो यतो’ सावुदितः
स्वभावात्प्रसादतः । प्रसादश्च विभातीह योगिनस्तदुपलक्षणे’ भिलाषः ।
श्रीमद्वसुगुप्तनाथेन शास्त्रकारेणोन्मेषमुपलक्षयेत्स्वयमित्युच्यते । इत्युन्मेषः
परमार्थतो न लेख्यो न वाद्यो विमर्शात्मकत्वतो’ परोदयः । एषो’ परो
विमर्शात्मोन्मेषः प्रकाशविकासः सर्वत्र सर्वदापि शिवदृष्टिरिह । भूयात्सा
प्रजाभ्यः ॥३/९॥

ahaṃvimarśodaya ihonmeṣa saṃvida iti kathyate | sa spandatattvajīvanasphuraṇamayastriloke’ pi ya na grāhyo na kāryo yato’ sāvuditaḥ svabhāvātprasādataḥ | prasādaśca vibhātīha yoginastadupalakṣaṇe’ bhilāṣaḥ | śrīmadvasuguptanāthena śāstrakāreṇonmeṣamupalakṣayetsvayamityucyate | ityunmeṣaḥ paramārthato na lekhyo na vādyo vimarśātmakatvato’ parodayaḥ | eṣo’ paro vimarśātmonmeṣaḥ prakāśavikāsaḥ sarvatra sarvadāpi śivadṛṣṭiriha | bhūyātsā prajābhyaḥ || 3/9 ||

Unmeṣa --lit. Blossoming-- (unmeṣaḥ) of Consciousness (saṃvidaḥ) here (iha) means (iti…kathyate) the Rising of Self-awareness (aham-vimarśa-udayaḥ). It (saḥ) is Full of the Vivifying Pulsation of the Spanda Principle (spanda-tattva-jīvana-sphuraṇa-mayaḥ) even (api) in the three worlds --i.e. of subject, cognition and object-- (triloke), Which (yaḥ) is not (na) to be grabbed (grāhyaḥ), not (na) to be done (kāryaḥ), as (yataḥ) It (asau) arises (uditaḥ) naturally (svabhāvāt) from the Grace of the Lord (prasādataḥ).

And (ca) Grace (prasādaḥ) here (iha) appears (vibhāti) as the yogī’s (yoginaḥ) desire (abhilāṣaḥ) for Its close observation --i.e. Realization-- (tat-upalakṣaṇe). Most Venerable Vasugupta (śrīmat-vasugupta-nāthena), the Author of this Scripture (śāstra-kāreṇa) says (iti…ucyate) that one should experience (upalakṣayet) Unmeṣa or the Unfoldment of Consciousness (unmeṣam) himself (svayam).

This means (iti): Unmeṣa (unmeṣaḥ) is not (na) to be written (lekhyaḥ), but in real sense (paramārthataḥ), (also) not (na) to be spoken (vādyaḥ), because It is mere Awareness (vimarśa-ātmaka-tvataḥ), the Rising of ‘another (level of perception)’ (that is not seen before) (apara-udayaḥ).

This (eṣaḥ) ‘other’ (aparaḥ) is Unmeṣa characterized by Awareness (vimarśa-ātmā-unmeṣaḥ), the Expansion of the Light (of Existence) (prakāśa-vikāsaḥ) everywhere (sarvatra) without any break (sarvadā…api). Here (, It is called) Śivadṛṣṭi or the Viewpoint of Śiva (śiva-dṛṣṭih). May there be (bhūyāt) Its (Realization) (sā) in the case of everyone (prajābhyaḥ).  || 3/9 ||

𑆃𑆠𑆾 𑆮𑆴𑆤𑇀𑆢𑆶𑆫𑆠𑆾 𑆤𑆳𑆢𑆾 𑆫𑆷𑆥𑆩𑆱𑇀𑆩𑆳𑆢𑆠𑆾 𑆫𑆱𑆂  𑇅
𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆤𑇀𑆠𑆼𑇁𑆖𑆴𑆫𑆼𑆟𑆽𑆮 𑆑𑇀𑆰𑆾𑆨𑆑𑆠𑇀𑆮𑆼𑆤 𑆢𑆼𑆲𑆴𑆤𑆂 𑇆𑇓/𑇑𑇐𑇆

अतो विन्दुरतो नादो रूपमस्मादतो रसः  ।
प्रवर्तन्तेऽचिरेणैव क्षोभकत्वेन देहिनः ॥३/१०॥

Ato vindurato nādo rūpamasmādato rasaḥ  |
Pravartante'cireṇaiva kṣobhakatvena dehinaḥ || 3/10 ||

From this (Recognition) (ataḥ…ataḥ…ataḥ) (…asmāt), vindu or (limited) divine light (vinduḥ), nāda or (limited) divine sound (nādaḥ), rūpa or divine form (rūpam) (and) rasa or (limited) divine taste (rasaḥ) rise (pravartante) soon (acireṇa…eva) in the form of confusion (kṣobha-katvena) for the embodied one (dehinaḥ). || 3/10 ||

𑆇𑆤𑇀𑆩𑆼𑆰𑆑𑇀𑆫𑆩𑆼’ 𑆥𑆴 𑆤𑆳𑆤𑆾𑆥𑆱𑇀𑆡𑆴𑆠𑆪𑆾 𑆮𑆴𑆨𑆳𑆤𑇀𑆠𑇀𑆪𑆤𑇀𑆠𑆫𑆩𑇀 𑇅 𑆍𑆰𑆳 𑆑𑆫𑆟𑆩𑆾𑆲𑆳𑆢𑇀𑆧𑆴𑆤𑇀𑆢𑆶𑆱𑇀𑆠𑆽𑆘𑆱𑆾 𑆮𑆳
𑆤𑆳𑆢𑆂 𑆱𑇀𑆮𑆫𑆴𑆠𑆂 𑆱𑇀𑆮𑆠𑆾 𑆮𑆳 𑆫𑆱𑆂 𑆱𑆳𑆤𑆤𑇀𑆢𑆾 𑆮𑆳 𑆑𑆴𑆚𑇀𑆖𑆴𑆢𑇀𑆫𑆷𑆥𑆁 𑆢𑆴𑆮𑇀𑆪𑆩𑇀 𑇅 𑆆𑆢𑆸𑆯𑇀𑆪 𑆇𑆥𑆱𑇀𑆡𑆴𑆠𑆪
𑆇𑆤𑇀𑆩𑆼𑆰𑆓𑆠𑆳 𑆃𑆥𑆴 𑆑𑇀𑆰𑆾𑆨𑆳𑆠𑇀𑆩𑆴𑆑𑆳 𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆠𑇀𑆮𑆳𑆢𑇀𑆪𑆠𑆾 𑆩𑆴𑆠𑆪𑆾𑆓𑆴𑆤𑆱𑇀𑆠𑆳𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳𑆤𑆁 𑆧𑆾𑆣𑆤𑇀𑆠𑆴
𑆩𑆴𑆡𑇀𑆪𑆳 𑆱𑇀𑆡𑆷𑆬𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆢𑆼𑆲𑆱𑆩𑆠𑆳𑆪𑆳𑆂 𑇅 𑆄𑆓𑆳𑆩𑆴𑆰𑆶 𑆯𑇀𑆬𑆾𑆑𑆼𑆰𑆶 𑆍𑆠𑆢𑆶𑆬𑇀𑆬𑆕𑇀𑆔𑆤𑆁
𑆯𑇀𑆫𑆵𑆮𑆱𑆶𑆓𑆶𑆥𑇀𑆠𑆼𑆤 𑆑𑆡𑆴𑆠𑆩𑇀 𑇆𑇓/𑇑𑇐𑇆

उन्मेषक्रमे’ पि नानोपस्थितयो विभान्त्यन्तरम् । एषा करणमोहाद्बिन्दुस्तैजसो वा
नादः स्वरितः स्वतो वा रसः सानन्दो वा किञ्चिद्रूपं दिव्यम् । ईदृश्य उपस्थितय
उन्मेषगता अपि क्षोभात्मिका बहिर्मुखत्वाद्यतो मितयोगिनस्ताः स्वात्मानं बोधन्ति
मिथ्या स्थूलसूक्ष्मदेहसमतायाः । आगामिषु श्लोकेषु एतदुल्लङ्घनं
श्रीवसुगुप्तेन कथितम् ॥३/१०॥

unmeṣakrame’ pi nānopasthitayo vibhāntyantaram | eṣā karaṇamohādbindustaijaso vā nādaḥ svaritaḥ svato vā rasaḥ sānando vā kiñcidrūpaṃ divyam | īdṛśya upasthitaya unmeṣagatā api kṣobhātmikā bahirmukhatvādyato mitayoginastāḥ svātmānaṃ bodhanti mithyā sthūlasūkṣmadehasamatāyāḥ | āgāmiṣu ślokeṣu etadullaṅghanaṃ śrīvasuguptena kathitam || 3/10 ||

Though (api) in (this) process of Unmeṣa (unmeṣa-krame), different appearances --i.e. limited realizations-- (nānā-upasthitayaḥ) shine (vibhānti) internally (antaram). These (eṣāḥ) (take place) out of the delusion inherent in the senses (karaṇa-mohāt), (and) are (like) bindu (binduḥ) made of light (experienced in meditation for example) (taijasaḥ), or (vā) a divine (high-pitched) tone (nādaḥ) caused to sound (svaritaḥ) naturally (svataḥ), or (vā) a blissful (sānandaḥ) taste (rasaḥ), or (vā) a kind (kiñcit) of divine formation (seen by the yogī, etc.) (rūpam).

Such (īdṛśyaḥ) appearances (upasthitayaḥ) though (api) rise from Unmeṣa (unmeṣa-gatāḥ), (they) are characterized by confusion (kṣobha-ātmikāḥ) due to (the impelled) extroversion (lying in them) (bahir-mukhatvāt).

Since (yataḥ) limited yogī-s (mita-yoginaḥ) erroneously (mithyā) consider (bodhanti) these (appearances) (tāḥ) as their own Self (svātmānam) because of they identify themselves with their gross and subtle bodies (sthūla-sūkṣma-deha-samatāyāḥ), in the next (āgāmiṣu) verses (ślokeṣu), Venerable Vasugupta (śrī-vasuguptena) displays (kathitam) (how to) transcend these (limited powers) (etat-ullaṅghanam).  || 3/10 ||

𑆢𑆴𑆢𑆸𑆑𑇀𑆰𑆪𑆼𑆮 𑆱𑆫𑇀𑆮𑆳𑆫𑇀𑆡𑆳𑆤𑇀𑆪𑆢𑆳 𑆮𑇀𑆪𑆳𑆥𑇀𑆪𑆳𑆮𑆠𑆴𑆰𑇀𑆜𑆠𑆼  𑇅
𑆠𑆢𑆳 𑆑𑆴𑆁 𑆧𑆲𑆶𑆤𑆾𑆑𑇀𑆠𑆼𑆤 𑆱𑇀𑆮𑆪𑆩𑆼𑆮𑆳𑆮𑆨𑆾𑆠𑇀𑆱𑇀𑆪𑆠𑆼 𑇆𑇓/𑇑𑇑𑇆

दिदृक्षयेव सर्वार्थान्यदा व्याप्यावतिष्ठते  ।
तदा किं बहुनोक्तेन स्वयमेवावभोत्स्यते ॥३/११॥

Didṛkṣayeva sarvārthānyadā vyāpyāvatiṣṭhate  |
Tadā kiṃ bahunoktena svayamevāvabhotsyate || 3/11 ||

When (yadā) (someone who) is established (avatiṣṭhate) (and) has a desire to see (didṛkṣayā…iva) everything (sarva-arthān) pervaded (by Spanda) (vyāpya), then (tadā) what (kim) else to say (about all this? He) (bahunā…uktena) will perceive (avabhotsyate) (That) by himself (svayam…eva). || 3/11 ||

𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆂 𑆱𑆫𑇀𑆮𑆢𑆳 𑆠𑆴𑆰𑇀𑆜𑆼𑆘𑇀𑆘𑇀𑆚𑆳𑆤𑆼𑆤𑆳𑆬𑆾𑆑𑇀𑆪 𑆓𑆾𑆖𑆫𑆩𑇀  𑇅
𑆍𑆑𑆠𑇀𑆫𑆳𑆫𑆾𑆥𑆪𑆼𑆠𑇀𑆱𑆫𑇀𑆮𑆁 𑆠𑆠𑆾𑇁𑆤𑇀𑆪𑆼𑆤 𑆤 𑆥𑆵𑆝𑇀𑆪𑆠𑆼 𑇆𑇓/𑇑𑇒𑇆

प्रबुद्धः सर्वदा तिष्ठेज्ज्ञानेनालोक्य गोचरम्  ।
एकत्रारोपयेत्सर्वं ततोऽन्येन न पीड्यते ॥३/१२॥

Prabuddhaḥ sarvadā tiṣṭhejjñānenālokya gocaram  |
Ekatrāropayetsarvaṃ tato'nyena na pīḍyate || 3/12 ||

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). || 3/12 ||

𑆃𑆮𑆱𑇀𑆡𑆴𑆠𑆂 𑆱𑇀𑆥𑆤𑇀𑆢𑆱𑇀𑆦𑆶𑆫𑆟𑆮𑇀𑆪𑆳𑆥𑆴𑆠𑆱𑆫𑇀𑆮𑆳𑆫𑇀𑆡𑆢𑆴𑆢𑆸𑆑𑇀𑆰𑆪𑆳 𑆪𑆾𑆓𑇀𑆪𑆥𑆫𑆴𑆩𑆴𑆠𑆾 𑆨𑆮𑆼𑆠𑇀𑆱𑇀𑆮𑆪𑆁
𑆱𑇀𑆮𑆨𑆳𑆮𑆠 𑆇𑆤𑇀𑆩𑆼𑆰𑆮𑇀𑆪𑆳𑆥𑆑𑆫𑆷𑆥𑆠𑆂 𑇅 𑆱 𑆩𑆴𑆠𑆫𑆷𑆥𑆳𑆤𑇀𑆪𑆼𑆠𑆳𑆤𑆴 𑆠𑇀𑆪𑆘𑆼𑆘𑇀𑆘𑇀𑆚𑆳𑆤𑆓𑆾𑆖𑆫𑆼
𑆖𑆳𑆫𑆾𑆥𑆪𑆼𑆠𑇀𑆱𑆫𑇀𑆮𑆁 𑆩𑆳𑆠𑆸𑆩𑆳𑆤𑆩𑆼𑆪𑆩𑆪𑆩𑆼𑆑𑆠𑇀𑆫 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆴 𑆯𑆶𑆢𑇀𑆣𑆥𑇀𑆫𑆩𑆳𑆠𑆫𑆴
𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆔𑆤𑆱𑇀𑆮𑆱𑆠𑇀𑆠𑆳𑆪𑆳𑆩𑇀 𑇅 𑆱 𑆍𑆮𑆁 𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆱𑇀𑆠𑆴𑆰𑇀𑆜𑆠𑆴 𑆖𑆽𑆮
𑆱𑆶𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆨𑆳𑆮𑆬𑆳𑆨𑆳𑆢𑆤𑇀𑆪𑆩𑆠𑆴𑆮𑆴𑆤𑆳𑆯𑆠𑆾’ 𑆤𑆤𑇀𑆪𑆠𑆾𑆢𑆴𑆠𑆳 𑆖 𑆪𑆾𑆓𑆵 𑆤 𑆨𑆼𑆢𑆼𑆤 𑆥𑆵𑆝𑇀𑆪𑆠𑆼
𑆠𑆠𑇀𑆥𑆷𑆫𑇀𑆟𑆳𑆲𑆤𑇀𑆠𑆳𑆮𑆯𑆠𑆂 𑇆𑇓/𑇑𑇑-𑇑𑇒𑇆

अवस्थितः स्पन्दस्फुरणव्यापितसर्वार्थदिदृक्षया योग्यपरिमितो भवेत्स्वयं
स्वभावत उन्मेषव्यापकरूपतः । स मितरूपान्येतानि त्यजेज्ज्ञानगोचरे
चारोपयेत्सर्वं मातृमानमेयमयमेकत्र स्वात्मनि शुद्धप्रमातरि
चिदानन्दघनस्वसत्तायाम् । स एवं प्रबुद्धस्तिष्ठति चैव
सुप्रबुद्धभावलाभादन्यमतिविनाशतो’ नन्यतोदिता च योगी न भेदेन पीड्यते
तत्पूर्णाहन्तावशतः ॥३/११-१२॥

avasthitaḥ spandasphuraṇavyāpitasarvārthadidṛkṣayā yogyaparimito bhavetsvayaṃ svabhāvata unmeṣavyāpakarūpataḥ | sa mitarūpānyetāni tyajejjñānagocare cāropayetsarvaṃ mātṛmānameyamayamekatra svātmani śuddhapramātari cidānandaghanasvasattāyām | sa evaṃ prabuddhastiṣṭhati caiva suprabuddhabhāvalābhādanyamativināśato’ nanyatoditā ca yogī na bhedena pīḍyate tatpūrṇāhantāvaśataḥ || 3/11-12 ||

The yogī (yogī) (, who is) established (avasthitaḥ) in his desire for seeing everything -the whole world- pervaded by the Pulsation of Spanda (spanda-sphuraṇa-vyāpita-sarva-artha-didṛkṣayā), himself (svayam) becomes (bhavet) unlimited (aparimitaḥ) naturally (svabhāvataḥ) in the Expanded or All-pervading Nature of Unmeṣa or the Blossoming of Consciousness (unmeṣa-vyāpaka-rūpataḥ). (To attain This,) he (saḥ) should neglect (tyajet) these (etāni) limited appearances (mita-rūpāni) during his act of sensory perception (jñāna-gocare), and (ca) (he) should put (āropayet) everything (sarvam) composed of subject, cognition and object (mātṛ-māna-meya-mayam) into one place (ekatra) (that is) his own Self (sva-ātmani), the Supreme Perceiver (śuddha-pramātari), the State of his own Existence (appearing) as a Mass of Consciousness and Bliss (cit-ānanda-ghana-sva-sattāyām).

This way (evam), he (saḥ) remains (tiṣṭhati) awake (prabuddhaḥ), and (ca …eva) by the attainment of the condition of being Perfectly Awakened or Suprabuddha (supra-buddha-bhāva-lābhāt) (in which) the destruction of the idea of ‘another entity’ (takes place) (anya-mati-vināśataḥ), ananyatā or Supreme Identity --lit. the condition of the One without a second-- (ananyatā) arises (uditā). Then (ca), on the authority of his Supreme I-ness (tat-pūrṇa-ahantā-vaśataḥ), the yogī (yogī) is not (na) pressed (pīḍyate) by duality (bhedena). || 3/11-12 ||

𑆯𑆧𑇀𑆢𑆫𑆳𑆯𑆴𑆱𑆩𑆶𑆠𑇀𑆡𑆱𑇀𑆪 𑆯𑆑𑇀𑆠𑆴𑆮𑆫𑇀𑆓𑆱𑇀𑆪 𑆨𑆾𑆓𑇀𑆪𑆠𑆳𑆩𑇀  𑇅
𑆑𑆬𑆳𑆮𑆴𑆬𑆶𑆥𑇀𑆠𑆮𑆴𑆨𑆮𑆾 𑆓𑆠𑆂 𑆱𑆤𑇀𑆱 𑆥𑆯𑆶𑆂 𑆱𑇀𑆩𑆸𑆠𑆂 𑇆𑇓/𑇑𑇓𑇆

शब्दराशिसमुत्थस्य शक्तिवर्गस्य भोग्यताम्  ।
कलाविलुप्तविभवो गतः सन्स पशुः स्मृतः ॥३/१३॥

Śabdarāśisamutthasya śaktivargasya bhogyatām  |
Kalāviluptavibhavo gataḥ sansa paśuḥ smṛtaḥ || 3/13 ||

(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 (smṛtaḥ) exists (san) as a paśu or limited being (paśuḥ). || 3/13 ||

𑆥𑆫𑆳𑆩𑆸𑆠𑆫𑆱𑆳𑆥𑆳𑆪𑆱𑇀𑆠𑆱𑇀𑆪 𑆪𑆂 𑆥𑇀𑆫𑆠𑇀𑆪𑆪𑆾𑆢𑇀𑆨𑆮𑆂  𑇅
𑆠𑆼𑆤𑆳𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆠𑆳𑆩𑆼𑆠𑆴 𑆱 𑆖 𑆠𑆤𑇀𑆩𑆳𑆠𑇀𑆫𑆓𑆾𑆖𑆫𑆂 𑇆𑇓/𑇑𑇔𑇆

परामृतरसापायस्तस्य यः प्रत्ययोद्भवः  ।
तेनास्वतन्त्रतामेति स च तन्मात्रगोचरः ॥३/१४॥

Parāmṛtarasāpāyastasya yaḥ pratyayodbhavaḥ  |
Tenāsvatantratāmeti sa ca tanmātragocaraḥ || 3/14 ||

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). || 3/14 ||

𑆑𑆴𑆁 𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆨𑆳𑆮𑆾 𑆢𑆶𑆫𑇀𑆬𑆨𑆾 𑆪𑆠𑆾 𑆪𑆾𑆓𑆴𑆤𑆾’ 𑆥𑆴 𑆑𑆬𑆳𑆮𑆴𑆬𑆶𑆥𑇀𑆠𑆳𑆱𑇀𑆠𑆼 𑆨𑆾𑆓𑇀𑆪𑆳𑆂
𑆯𑆧𑇀𑆢𑆫𑆳𑆯𑆴𑆫𑆷𑆥𑆯𑆑𑇀𑆠𑆴𑆮𑆫𑇀𑆓𑆱𑇀𑆪 𑇅 𑆨𑆾𑆓𑇀𑆪 𑆅𑆲 𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆨𑆳𑆮𑆾 𑆪𑆾𑆓𑆴𑆤𑆳𑆁 𑆪𑆼𑆰𑆳𑆩𑆮𑆣𑆳𑆤𑆁
𑆮𑆴𑆑𑆸𑆰𑇀𑆛𑆁 𑆮𑆴𑆑𑆬𑇀𑆥𑆽𑆂 𑇅 𑆍𑆠𑆢𑇀𑆮𑆴𑆑𑆸𑆰𑇀𑆛𑆳𑆮𑆣𑆳𑆤𑆁 𑆥𑆯𑆶𑆨𑆳𑆮𑆩𑆪𑆁 𑆱𑇀𑆮𑆪𑆩𑇀 𑇅 𑆨𑆾𑆑𑇀𑆠𑆸𑆨𑆳𑆮𑆾’ 𑆥𑆴
𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆾 𑆤𑆴𑆫𑆵𑆲𑆠𑇀𑆮𑆳𑆠𑇀𑆩𑆑𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆓𑆾𑆖𑆫𑆓𑆠𑆂 𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆂
𑆥𑆫𑆳𑆩𑆸𑆠𑆫𑆱𑆩𑆪𑆂) 𑇆𑇓/𑇑𑇓-𑇑𑇔𑇆

किं प्रबुद्धभावो दुर्लभो यतो योगिनो’ पि कलाविलुप्तास्ते भोग्याः
शब्दराशिरूपशक्तिवर्गस्य । भोग्य इह बहिर्मुखभावो योगिनां येषामवधानं
विकृष्टं विकल्पैः । एतद्विकृष्टावधानं पशुभावमयं स्वयम् । भोक्तृभावो’ पि
निर्विकल्पो निरीहत्वात्मकः स्वात्मगोचरगतः स्वतन्त्रः
परामृतरसमयः) ॥३/१३-१४॥

kiṃ prabuddhabhāvo durlabho yato yogino’ pi kalāviluptāste bhogyāḥ śabdarāśirūpaśaktivargasya | bhogya iha bahirmukhabhāvo yogināṃ yeṣāmavadhānaṃ vikṛṣṭaṃ vikalpaiḥ | etadvikṛṣṭāvadhānaṃ paśubhāvamayaṃ svayam | bhoktṛbhāvo’ pi nirvikalpo nirīhatvātmakaḥ svātmagocaragataḥ svatantraḥ parāmṛtarasamayaḥ) || 3/13-14 ||

Why (kim) (such) awakened condition (pra-buddha-bhāvaḥ) is hard to attain (durlabhaḥ)? Because (yataḥ) even (api) yogī-s (yoginaḥ) are ruined by kalā or parts --i.e. duality caused by the powers of limitation-- (kalā-viluptāḥ), (and) they (te) are enjoyed (bhogyāḥ) by the group of (such) powers appearing in the form of the garland of letters (śabda-rāśi-rūpa-śakti-vargasya).

(Therefore,) ‘being enjoyed’ (bhogyaḥ) here (iha) (means) the condition of extroversion (bahir-mukha-bhāvaḥ) of (those) yogī-s (yoginām) whose (yeṣām) awareness (avadhānam) is robbed (vikṛṣṭam) by thoughts (vikalpaiḥ). This (etat) robbed awareness (vikṛṣṭa-avadhānam) itself (svayam) composes the paśubhāva or limited condition of the individual being (paśu-bhāva-mayam). On the other hand (api), the condition of the (Real) Enjoyer (bhoktṛ-bhāvaḥ) is thoughtless (nirvikalpaḥ), characterized by ‘indifference’ (towards manifestation, as It) (nirīhatva-ātmakaḥ) rises on the sphere of one’s own Self (and not on the sphere or subtle elements) (svātma-gocara-gataḥ). (It is) Self-dependent or Free (svatantraḥ), made of the Juice of Supreme Nectar (of Self-awareness) (para-amṛta-rasa-mayaḥ).  || 3/13-14 ||

𑆱𑇀𑆮𑆫𑆷𑆥𑆳𑆮𑆫𑆟𑆼 𑆖𑆳𑆱𑇀𑆪 𑆯𑆑𑇀𑆠𑆪𑆂 𑆱𑆠𑆠𑆾𑆠𑇀𑆡𑆴𑆠𑆳𑆂  𑇅
𑆪𑆠𑆂 𑆯𑆧𑇀𑆢𑆳𑆤𑆶𑆮𑆼𑆣𑆼𑆤 𑆤 𑆮𑆴𑆤𑆳 𑆥𑇀𑆫𑆠𑇀𑆪𑆪𑆾𑆢𑇀𑆨𑆮𑆂 𑇆𑇓/𑇑𑇕𑇆

स्वरूपावरणे चास्य शक्तयः सततोत्थिताः  ।
यतः शब्दानुवेधेन न विना प्रत्ययोद्भवः ॥३/१५॥

Svarūpāvaraṇe cāsya śaktayaḥ satatotthitāḥ  |
Yataḥ śabdānuvedhena na vinā pratyayodbhavaḥ || 3/15 ||

And (ca) the (aforesaid) powers (śaktayaḥ) are always (satatā) devoted (utthitāḥ) to concealing his Essential Nature (svarūpa-āvaraṇe…asya), since (yataḥ) no (na) idea arises (pratyaya-udbhavaḥ) without (vinā) the intermixture of words (in one’s mind) (śabda-anuvedhena). || 3/15 ||

𑆪𑆡𑆾𑆑𑇀𑆠𑆩𑆼𑆰𑆳𑆂 𑆯𑆑𑇀𑆠𑆪𑆾 𑆩𑆳𑆠𑆸𑆑𑆳𑆪𑆳𑆯𑇀𑆖𑆴𑆤𑇀𑆠𑆳𑆠𑇀𑆩𑆴𑆑𑆳𑆂 𑆱𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆳𑆮𑆫𑆟𑆠𑆠𑇀𑆥𑆫𑆳𑆂 𑆑𑇀𑆫𑆵𑆝𑆪𑆳
𑆯𑆧𑇀𑆢𑆳𑆤𑆶𑆮𑆼𑆣𑆫𑆷𑆥𑆪𑆳 𑇆𑇓/𑇑𑇕𑇆

यथोक्तमेषाः शक्तयो मातृकायाश्चिन्तात्मिकाः स्वस्वरूपावरणतत्पराः क्रीडया
शब्दानुवेधरूपया ॥३/१५॥

yathoktameṣāḥ śaktayo mātṛkāyāścintātmikāḥ svasvarūpāvaraṇatatparāḥ krīḍayā śabdānuvedharūpayā || 3/15 ||

As it has been said (yathā-uktam), these (eṣāḥ) śakti-s or powers (śaktayaḥ) of mātṛkā, the misunderstood Mother --i.e. the misunderstood Subject--, the power of confusion (mātṛkāyāḥ), characterized by thinking (cintā-ātmikāḥ), are devoted only to conceal one’s true Nature (sva-sva-rūpa-āvaraṇa-tatparāḥ) as an act of Play (krīḍayā) in the form of intermixture of words (composing one’s citta or individual mind) (śabda-anuvedha-rūpayā).  || 3/15 ||

𑆱𑆼𑆪𑆁 𑆑𑇀𑆫𑆴𑆪𑆳𑆠𑇀𑆩𑆴𑆑𑆳 𑆯𑆑𑇀𑆠𑆴𑆂 𑆯𑆴𑆮𑆱𑇀𑆪 𑆥𑆯𑆶𑆮𑆫𑇀𑆠𑆴𑆤𑆵  𑇅
𑆧𑆤𑇀𑆣𑆪𑆴𑆠𑇀𑆫𑆵 𑆱𑇀𑆮𑆩𑆳𑆫𑇀𑆓𑆱𑇀𑆡𑆳 𑆘𑇀𑆚𑆳𑆠𑆳 𑆱𑆴𑆢𑇀𑆣𑇀𑆪𑆶𑆥𑆥𑆳𑆢𑆴𑆑𑆳 𑇆𑇓/𑇑𑇖𑇆

सेयं क्रियात्मिका शक्तिः शिवस्य पशुवर्तिनी  ।
बन्धयित्री स्वमार्गस्था ज्ञाता सिद्ध्युपपादिका ॥३/१६॥

Seyaṃ kriyātmikā śaktiḥ śivasya paśuvartinī  |
Bandhayitrī svamārgasthā jñātā siddhyupapādikā || 3/16 ||

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). || 3/16 ||

𑆅𑆪𑆁 𑆩𑆳𑆠𑆸𑆑𑆳 𑆯𑆴𑆮𑆱𑇀𑆪 𑆯𑆑𑇀𑆠𑆴𑆱𑇀𑆠𑆶 𑆧𑆤𑇀𑆣𑆪𑆴𑆠𑇀𑆫𑆵 𑆖𑆴𑆤𑇀𑆠𑆳𑆫𑆷𑆥𑆑𑆬𑆤𑆳𑆠𑇀𑆩𑆴𑆑𑆳 𑆑𑇀𑆫𑆴𑆪𑆳𑆩𑆪𑆳 𑇅 𑆱𑆳
𑆘𑆵𑆮𑆱𑆩𑆠𑆳𑆢𑆫𑇀𑆯𑆑𑆳 𑆯𑆴𑆮𑆳𑆤𑇀𑆤 𑆨𑆴𑆤𑇀𑆤𑆳𑆥𑆴 𑆥𑆯𑆶𑆨𑆳𑆮𑆣𑆳𑆫𑆑𑆳 𑆑𑆴𑆬 𑇅 𑆱𑆳 𑆠𑆡𑆳𑆥𑆴
𑆧𑆾𑆣𑆩𑆪𑆳𑆩𑆳𑆠𑆸𑆫𑆷𑆥𑆪𑆳 𑆱𑇀𑆮𑆩𑆳𑆫𑇀𑆓𑆣𑆳𑆫𑆑𑆳 𑆱𑆁𑆯𑆪𑆮𑆴𑆤𑆳𑆯𑆤𑆼 𑆘𑇀𑆪𑆼𑆰𑇀𑆜𑆳𑆯𑆑𑇀𑆠𑆴𑆂 𑆯𑆴𑆮𑆱𑇀𑆪 𑆠𑆶 𑇅
𑆩𑆳𑆠𑆸𑆑𑆳 𑆠𑆡𑆳 𑆑𑇀𑆫𑆵𑆝𑆑𑆳 𑆖 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆓𑆾𑆥𑇀𑆠𑇀𑆫𑆵𑆨𑆴𑆂 𑆯𑆑𑇀𑆠𑆴𑆨𑆴𑆫𑇀𑆪𑆶𑆠𑆳 𑆑𑆬𑆤𑆪𑆳
𑆯𑆶𑆢𑇀𑆣𑆥𑇀𑆫𑆩𑆳𑆠𑆶𑆫𑇀𑆬𑆵𑆬𑆳 𑇅 𑆠𑆡𑆳 𑆠𑆠𑇀𑆱𑆳𑆫𑆾 𑆩𑆳𑆠𑆳 𑆯𑆶𑆢𑇀𑆣𑆥𑇀𑆫𑆩𑆳𑆠𑆳 𑆯𑆴𑆮𑆯𑆑𑇀𑆠𑆴𑆫𑇀𑆪𑆳
𑆱𑆴𑆢𑇀𑆣𑇀𑆪𑆶𑆥𑆥𑆳𑆢𑆴𑆑𑆳 𑆯𑆽𑆮𑆼’ 𑆢𑇀𑆮𑆪𑆩𑆳𑆫𑇀𑆓𑆼 𑇅 𑆍𑆑𑆳 𑆯𑆑𑇀𑆠𑆴𑆫𑇀𑆨𑆮𑆠𑆵𑆲 𑆑𑆴𑆬 𑆤 𑆱𑆁𑆯𑆪𑆂 𑇅
𑆧𑆤𑇀𑆣𑆪𑆴𑆠𑇀𑆫𑇀𑆪𑆼𑆮 𑆩𑆾𑆑𑇀𑆰𑆪𑆠𑆴 𑆪𑆠𑆾 𑆤𑆳𑆤𑇀𑆪𑆂 𑇆𑇓/𑇑𑇖𑇆

इयं मातृका शिवस्य शक्तिस्तु बन्धयित्री चिन्तारूपकलनात्मिका क्रियामया । सा
जीवसमतादर्शका शिवान्न भिन्नापि पशुभावधारका किल । सा तथापि
बोधमयामातृरूपया स्वमार्गधारका संशयविनाशने ज्येष्ठाशक्तिः शिवस्य तु ।
मातृका तथा क्रीडका च स्वात्मगोप्त्रीभिः शक्तिभिर्युता कलनया
शुद्धप्रमातुर्लीला । तथा तत्सारो माता शुद्धप्रमाता शिवशक्तिर्या
सिद्ध्युपपादिका शैवे’ द्वयमार्गे । एका शक्तिर्भवतीह किल न संशयः ।
बन्धयित्र्येव मोक्षयति यतो नान्यः ॥३/१६॥

iyaṃ mātṛkā śivasya śaktistu bandhayitrī cintārūpakalanātmikā kriyāmayā | sā jīvasamatādarśakā śivānna bhinnāpi paśubhāvadhārakā kila | sā tathāpi bodhamayāmātṛrūpayā svamārgadhārakā saṃśayavināśane jyeṣṭhāśaktiḥ śivasya tu | mātṛkā tathā krīḍakā ca svātmagoptrībhiḥ śaktibhiryutā kalanayā śuddhapramāturlīlā | tathā tatsāro mātā śuddhapramātā śivaśaktiryā siddhyupapādikā śaive’ dvayamārge | ekā śaktirbhavatīha kila na saṃśayaḥ | bandhayitryeva mokṣayati yato nānyaḥ || 3/16 ||

This (iyam) ‘mātṛkā’, ‘the concealing mother’ (mātṛkā), is the Power (śaktiḥ) of Śiva (śivasya), but (tu) (She) is concealing (one’s own Essential Nature when She) (bandhayitrī) is characterized by kalanā or the act of impelling the appearance of thinking (cintā-rūpa-kalanā-ātmikā) (because She is) composed of (such) activity (in this function) (kriyā-mayā). She (sā) displays identification with the limited being (jīva-samatā-darśakā), (and) though (api) She is not (na) different (bhinnā) from Śiva (śivāt), It is well known (kila) that (She) holds paśubhāva or limited condition (this way) (paśu-bhāva-dhārakā).

Nevertheless (tathā…api), in the form of Mātṛ --i.e. the unconcealed Supreme Subject-- (Who) is composed of Consciousness (bodha-mayā-mātṛ-rūpayā), She (sā) holds the path to one’s own Self (sva-mārga-dhārakā) while dissolving doubts (saṃśaya-vināśane). (Therefore, She) is the Most Excellent Power (jyeṣṭhā-śaktiḥ) of Śiva (śivasya…tu).

(In other words,) Mātṛkā (mātṛkā) is the player (krīḍakā) then (tathā), and (ca) together (yutā) with (Her) Self-concealing (sva-ātmā-goptrībhiḥ) powers (śaktibhiḥ) (when She is playing) by means of (such aforesaid) act of impelling (thinking) (kalanayā), (She herself) is the play (līlā) of the Supreme Perceiver (śuddha-pramātuḥ). Thus (tathā), Her Essence (tat-sāraḥ) is (called) Perceiver (mātā), or (better say) Supreme Perceiver (śuddha-pramātā), the Śakti of Śiva (śiva-śaktiḥ), Who (yā) bestows success (siddhi-upapādikā) on the Path of Śiva (śaive), the Path of Non-duality (advaya-mārge). (Therefore,) without (na) doubt (saṃśayaḥ), there is (bhavati) only one (ekā) Śakti (śaktiḥ) here --i.e. in this Śaiva Doctrine-- (iha…kila). Only (eva) the binder (bandhayitrī) liberates (mokṣayati), since (yataḥ) no one else (exists) (na…anyaḥ). || 3/16 ||

𑆠𑆤𑇀𑆩𑆳𑆠𑇀𑆫𑆾𑆢𑆪𑆫𑆷𑆥𑆼𑆟 𑆩𑆤𑆾𑇁𑆲𑆩𑇀𑆧𑆶𑆢𑇀𑆣𑆴𑆮𑆫𑇀𑆠𑆴𑆤𑆳  𑇅
𑆥𑆶𑆫𑇀𑆪𑆰𑇀𑆛𑆑𑆼𑆤 𑆱𑆁𑆫𑆶𑆢𑇀𑆣𑆱𑇀𑆠𑆢𑆶𑆠𑇀𑆡𑆁 𑆥𑇀𑆫𑆠𑇀𑆪𑆪𑆾𑆢𑇀𑆨𑆮𑆩𑇀 𑇆𑇓/𑇑𑇗𑇆

तन्मात्रोदयरूपेण मनोऽहम्बुद्धिवर्तिना  ।
पुर्यष्टकेन संरुद्धस्तदुत्थं प्रत्ययोद्भवम् ॥३/१७॥

Tanmātrodayarūpeṇa mano'hambuddhivartinā  |
Puryaṣṭakena saṃruddhastadutthaṃ pratyayodbhavam || 3/17 ||

(The limited being) is ruined (saṃruddhaḥ) 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). || 3/17 ||

𑆱𑆁𑆫𑆾𑆣 𑆅𑆲 𑆱𑆁𑆫𑆶𑆢𑇀𑆣𑆱𑇀𑆪 𑆩𑆤𑆾’𑆲𑆩𑇀𑆧𑆶𑆢𑇀𑆣𑆴𑆩𑆪𑆥𑆶𑆫𑇀𑆪𑆰𑇀𑆛𑆑𑆳𑆥𑆼𑆑𑇀𑆰𑆳 𑆠𑆤𑇀𑆩𑆳𑆠𑇀𑆫𑆾𑆢𑆪𑆳𑆠𑇀𑆩𑆴𑆑𑆳
𑆥𑇀𑆫𑆠𑇀𑆪𑆪𑆾𑆢𑇀𑆨𑆮𑆂 𑆩𑆴𑆡𑇀𑆪𑆳 𑇅 𑆠𑆢𑇀𑆮𑆯𑆳𑆠𑇀𑆱𑆾’ 𑆲𑆁 𑆢𑆶𑆂𑆒𑆵 𑆖 𑆱𑆶𑆒𑆵𑆠𑆴 𑆩𑆤𑇀𑆪𑆠𑆼 𑆮𑆳𑆲𑆁 𑆧𑆢𑇀𑆣𑆾’
𑆥𑆷𑆫𑇀𑆟𑆯𑇀𑆖𑆳𑆲𑆁 𑆱𑆘𑇀𑆘𑆤𑆱𑇀𑆠𑆶 𑆱 𑆖𑆴𑆢𑆳𑆲𑇀𑆬𑆳𑆢𑆱𑇀𑆮𑆫𑆷𑆥𑆂 𑆱𑆩𑇀𑆫𑆾𑆣𑆮𑆴𑆤𑆳𑆯𑆤𑆼 𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆾
𑆮𑆱𑇀𑆠𑆶𑆠𑆂 𑇆𑇓/𑇑𑇗𑇆

संरोध इह संरुद्धस्य मनो’हम्बुद्धिमयपुर्यष्टकापेक्षा तन्मात्रोदयात्मिका
प्रत्ययोद्भवः मिथ्या । तद्वशात्सो’ हं दुःखी च सुखीति मन्यते वाहं बद्धो’
पूर्णश्चाहं सज्जनस्तु स चिदाह्लादस्वरूपः सम्रोधविनाशने स्वभावतो
वस्तुतः ॥३/१७॥

saṃrodha iha saṃruddhasya mano’hambuddhimayapuryaṣṭakāpekṣā tanmātrodayātmikā pratyayodbhavaḥ mithyā | tadvaśātso’ haṃ duḥkhī ca sukhīti manyate vāhaṃ baddho’ pūrṇaścāhaṃ sajjanastu sa cidāhlādasvarūpaḥ samrodhavināśane svabhāvato vastutaḥ || 3/17 ||

Complete obstruction (saṃrodhaḥ) (or) ruined condition of a ruined --i.e. ignorant-- one (saṃruddhasya) here (iha) means (his) dependency on (his own) subtle body composed of mind, false-I and intellect (manas-aham-buddhi-maya-puryaṣṭaka-apekṣā), (and this dependency) is characterized by the rising of tanmātra-s or subtle elements (tanmātra-udaya-ātmikā), (and that is) the production of (his false) conviction (pratyaya-udbhavaḥ). (So,) on its authority (tat-vaśāt), he (saḥ) thinks (manyate) like (iti): “I am (ahaṃ) sad (duḥkhī), (I am) happy (sukhī), or (vā) I am (aham) limited (baddhaḥ) and (ca) not full (apūrṇaḥ), or (ca) I am (aham) a virtuous one, (etc.) (sajjanaḥ). But (tu) in reality (vastutaḥ), (when such) obstruction is dissolved (samrodha-vināśane), his (saḥ) Essential Nature (appears) naturally (as) Consciousness and (Its) Bliss (cit-āhlāda-sva-rūpaḥ…svabhāvataḥ).  || 3/17 ||

𑆨𑆶𑆕𑇀𑆑𑇀𑆠𑆼 𑆥𑆫𑆮𑆯𑆾 𑆨𑆾𑆓𑆁 𑆠𑆢𑇀𑆨𑆳𑆮𑆳𑆠𑇀𑆱𑆁𑆱𑆫𑆼𑆢𑆠𑆂  𑇅
𑆱𑆁𑆱𑆸𑆠𑆴𑆥𑇀𑆫𑆬𑆪𑆱𑇀𑆪𑆳𑆱𑇀𑆪 𑆑𑆳𑆫𑆟𑆁 𑆱𑆩𑇀𑆥𑇀𑆫𑆖𑆑𑇀𑆰𑇀𑆩𑆲𑆼 𑇆𑇓/𑇑𑇘𑇆

भुङ्क्ते परवशो भोगं तद्भावात्संसरेदतः  ।
संसृतिप्रलयस्यास्य कारणं सम्प्रचक्ष्महे ॥३/१८॥

Bhuṅkte paravaśo bhogaṃ tadbhāvātsaṃsaredataḥ  |
Saṃsṛtipralayasyāsya kāraṇaṃ sampracakṣmahe || 3/18 ||

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). Therefore (ataḥ), we explain (sampracakṣmahe) the cause (kāraṇam) of the dissolution of this wandering --i.e. saṃsāra-- (saṃsṛti-pralayasya…asya).  || 3/18 ||

𑆱𑆁𑆱𑆳𑆫𑆵 𑆠𑆡𑆳 𑆱𑆁𑆫𑆶𑆢𑇀𑆣𑆂 𑆥𑆶𑆫𑇀𑆪𑆰𑇀𑆛𑆑𑆼𑆤 𑆤𑆳𑆤𑇀𑆪𑆂 𑇅 𑆠𑆱𑇀𑆪 𑆥𑆷𑆫𑇀𑆮𑆳𑆢𑆴𑆘𑆤𑇀𑆩𑆼𑆠𑆴 𑆖𑆴𑆤𑇀𑆠𑆳𑆂
𑆥𑆶𑆫𑇀𑆪𑆰𑇀𑆛𑆑𑆓𑆠𑆳 𑆍𑆮 𑆖 𑆠𑆱𑇀𑆪 𑆑𑆳𑆖𑆴𑆠𑇀𑆑𑆬𑇀𑆥𑆤𑆳 𑆠𑆤𑇀𑆩𑆳𑆠𑇀𑆫𑆩𑆪𑆵 𑆠𑆡𑆳 𑆱𑆁𑆱𑆳𑆫𑆾 𑆤𑆳𑆤𑇀𑆪𑆂
𑆥𑆶𑆫𑇀𑆪𑆰𑇀𑆛𑆑𑆨𑇀𑆫𑆩𑆟𑆠𑆂 𑇅 𑆃𑆠𑆂 𑆯𑇀𑆫𑆵𑆩𑆢𑇀𑆮𑆱𑆶𑆓𑆶𑆥𑇀𑆠𑆾’ 𑆤𑇀𑆠𑆼 𑆱𑆁𑆱𑆸𑆠𑆴𑆥𑇀𑆫𑆬𑆪𑆁
𑆑𑆡𑆪𑆠𑆴 𑇆𑇓/𑇑𑇘𑇆

संसारी तथा संरुद्धः पुर्यष्टकेन नान्यः । तस्य पूर्वादिजन्मेति चिन्ताः
पुर्यष्टकगता एव च तस्य काचित्कल्पना तन्मात्रमयी तथा संसारो नान्यः
पुर्यष्टकभ्रमणतः । अतः श्रीमद्वसुगुप्तो’ न्ते संसृतिप्रलयं
कथयति ॥३/१८॥

saṃsārī tathā saṃruddhaḥ puryaṣṭakena nānyaḥ | tasya pūrvādijanmeti cintāḥ puryaṣṭakagatā eva ca tasya kācitkalpanā tanmātramayī tathā saṃsāro nānyaḥ puryaṣṭakabhramaṇataḥ | ataḥ śrīmadvasugupto’ nte saṃsṛtipralayaṃ kathayati || 3/18 ||

A saṃsārin or a transmigratory being (saṃsārī) is therefore (tathā) merely (na…anyaḥ) (someone) who is ruined (saṃruddhaḥ) by the puryaṣṭaka or his own subtle body --i.e. his mind-- (puryaṣṭakena). His (tasya) thoughts (cintāḥ) about previous, present and future lives (pūrva-ādi-janma…iti) arise only in the puryaṣṭaka (puryaṣṭaka-gatāḥ…eva), and (ca) any (kācit) idea (kalpanā) of him (tasya) is composed of tanmātra-s or subtle elements (of mentation) (tanmātra-mayī).

Hence (tathā), saṃsāra or transmigration (saṃsāraḥ) is nothing but (na…anyaḥ) wandering in one’s own puryaṣṭaka (puryaṣṭaka-bhramaṇataḥ). Now (ataḥ), Most Venerable Vasugupta (śrīmat-vasuguptaḥ) displays (kathayati) the dissolution of (such) wandering (saṃsṛti-pralayam) in the final (verse of this Third Chapter of the Spandakārikā-s) (ante). || 3/18 ||

𑆪𑆢𑆳 𑆠𑇀𑆮𑆼𑆑𑆠𑇀𑆫 𑆱𑆁𑆫𑆷𑆞𑆱𑇀𑆠𑆢𑆳 𑆠𑆱𑇀𑆪 𑆬𑆪𑆾𑆢𑆪𑆿  𑇅
𑆤𑆴𑆪𑆖𑇀𑆗𑆤𑇀𑆨𑆾𑆑𑇀𑆠𑆸𑆠𑆳𑆩𑆼𑆠𑆴 𑆠𑆠𑆯𑇀𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆾 𑆨𑆮𑆼𑆠𑇀 𑇆𑇓/𑇑𑇙𑇆

यदा त्वेकत्र संरूढस्तदा तस्य लयोदयौ  ।
नियच्छन्भोक्तृतामेति ततश्चक्रेश्वरो भवेत् ॥३/१९॥

Yadā tvekatra saṃrūḍhastadā tasya layodayau  |
Niyacchanbhoktṛtāmeti tataścakreśvaro bhavet || 3/19 ||

But (tu) when (yadā) (he) takes firm root (saṃrūḍhaḥ) in “one place” --i.e. in his own Self-- (ekatra), then (tadā) (by attaining the ability to) control (niyacchan) the dissolution and rising (laya-udayau) of that --i.e. puryaṣṭaka-- (tasya), (he) attains (eti) the State of the Enjoyer (instead of being the enjoyed victim of the aforesaid powers) (bhoktṛtām); hence (tataḥ), (he) becomes (bhavet) the Lord of the Wheel (of the such powers) (cakra-īśvaraḥ). || 3/19 ||

𑆍𑆑𑆠𑇀𑆫 𑆱𑆁𑆫𑆷𑆞𑆾 𑆪𑆾𑆓𑆵 𑆪𑆳 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆾 𑆪𑆠𑇀𑆫 𑆱 𑆑𑆬𑇀𑆥𑆤𑆳𑆁 𑆓𑇀𑆫𑆱𑆤𑆵𑆑𑆫𑇀𑆠𑆶𑆁 𑆯𑆑𑇀𑆠𑆾
𑆨𑆮𑆼𑆠𑇀𑆠𑆶 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆴 𑆠𑆴𑆰𑇀𑆜𑆠𑆴 𑆑𑆬𑇀𑆥𑆤𑆾𑆢𑇀𑆨𑆮𑆼’ 𑆥𑆴 𑆯𑆴𑆮𑆱𑆩𑆠𑆳𑆮𑆯𑆠𑆂 𑆱 𑆨𑆾𑆑𑇀𑆠𑆸𑆠𑆳𑆁 𑆪𑆳𑆠𑆴
𑆖 𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫𑆾 𑆨𑆮𑆼𑆢𑆼𑆮𑆩𑇀 𑇅 𑆖𑆑𑇀𑆫𑆼𑆯𑇀𑆮𑆫 𑆅𑆲 𑆖𑆴𑆤𑇀𑆩𑆪𑆂
𑆯𑆑𑇀𑆠𑆴𑆩𑆳𑆤𑇀𑆮𑆴𑆯𑇀𑆮𑆫𑆷𑆥𑆱𑆫𑇀𑆮𑆯𑆑𑇀𑆠𑆵𑆤𑆳𑆁 𑆣𑆳𑆫𑆑𑆾 𑆤 𑆖𑆽𑆮 𑆯𑆑𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆩𑆪𑆨𑆾𑆓𑇀𑆪𑆮𑆫𑇀𑆓𑆂
𑆥𑆯𑆶𑆨𑆳𑆮𑆳𑆠𑇀𑆩𑆑𑆂 𑇅 𑆍𑆠𑆢𑆴𑆲 𑆥𑆫𑆩𑆳 𑆱𑆩𑆠𑆳
𑆮𑇀𑆪𑆳𑆥𑆑𑆳𑆠𑇀𑆩𑆯𑆴𑆮𑆳𑆨𑆴𑆤𑇀𑆤𑆠𑇀𑆮𑆩𑆴𑆠𑇀𑆪𑆫𑇀𑆡𑆂 𑇆𑇓/𑇑𑇙𑇆

एकत्र संरूढो योगी या स्वात्मसंस्थितो यत्र स कल्पनां ग्रसनीकर्तुं शक्तो
भवेत्तु स्वात्मनि तिष्ठति कल्पनोद्भवे’ पि शिवसमतावशतः स भोक्तृतां याति
च चक्रेश्वरो भवेदेवम् । चक्रेश्वर इह चिन्मयः
शक्तिमान्विश्वरूपसर्वशक्तीनां धारको न चैव शक्तिचक्रमयभोग्यवर्गः
पशुभावात्मकः । एतदिह परमा समता
व्यापकात्मशिवाभिन्नत्वमित्यर्थः ॥३/१९॥

ekatra saṃrūḍho yogī yā svātmasaṃsthito yatra sa kalpanāṃ grasanīkartuṃ śakto bhavettu svātmani tiṣṭhati kalpanodbhave’ pi śivasamatāvaśataḥ sa bhoktṛtāṃ yāti ca cakreśvaro bhavedevam | cakreśvara iha cinmayaḥ śaktimānviśvarūpasarvaśaktīnāṃ dhārako na caiva śakticakramayabhogyavargaḥ paśubhāvātmakaḥ | etadiha paramā samatā vyāpakātmaśivābhinnatvamityarthaḥ || 3/19 ||

(Who) ‘takes firm root (saṃrūḍhaḥ) in one place (ekatra)’ is a yogī (yogī) who is firmly resting in his own Self (svātmā-saṃsthitaḥ), where (yatra) he (saḥ) becomes (bhavet) capable (śaktaḥ) of consuming (grasanī-kartum) mentation (kalpanām), but (tu) remains (tiṣṭhati) in his own Self (svātmani) even when mentation rises again (kalpanā-udbhave…api). (He does this) on the authority of his ‘Identification with Śiva’ (śiva-samatā-vaśataḥ), and (ca) he (saḥ) attains (yāti) the State of the Perceiver or Enjoyer (bhoktṛtām). This way (evam), (he) becomes (bhavet) Cakreśvara or the Lord of all the Wheels (cakra-īśvaraḥ). Cakreśvara (cakra-īśvaraḥ) here (iha) is the Holder of Śakti (śaktimān), (and He) is composed of Consciousness (cit-mayaḥ). (He) holds (dhārakaḥ) all (His own) Powers appearing in the form of the universe (viśva-rūpa-sarva-śaktīnām), and (He) is not at all (na…ca…eva) the group of enjoyed objects consisting of the wheels of Śakti (śakti-cakra-maya-bhogya-vargaḥ), (because such group) is characterized by paśubhāva or the limited condition (paśu-bhāva-ātmakaḥ).

In this (Doctrine of Śaivism) (paśu-bhāva-ātmakaḥ), this is (etat) (called) Supreme (paramā) Identity (samatā) (that is) ‘Being non-different from Śiva (Whose) Essence is All-pervading’ (vyāpaka-ātmā-śiva-abhinna-tvam). This is the meaning of the verse (iti…arthaḥ).  || 3/19 ||

Fourth Chapter: Epilogue

𑆃𑆓𑆳𑆣𑆱𑆁𑆯𑆪𑆳𑆩𑇀𑆨𑆾𑆣𑆴𑆱𑆩𑆶𑆠𑇀𑆠𑆫𑆟𑆠𑆳𑆫𑆴𑆟𑆵𑆩𑇀  𑇅
𑆮𑆤𑇀𑆢𑆼 𑆮𑆴𑆖𑆴𑆠𑇀𑆫𑆳𑆫𑇀𑆡𑆥𑆢𑆳𑆁 𑆖𑆴𑆠𑇀𑆫𑆳𑆁 𑆠𑆳𑆁 𑆓𑆶𑆫𑆶𑆨𑆳𑆫𑆠𑆵𑆩𑇀 𑇆𑇔/𑇑𑇆

अगाधसंशयाम्भोधिसमुत्तरणतारिणीम्  ।
वन्दे विचित्रार्थपदां चित्रां तां गुरुभारतीम् ॥४/१॥

Agādhasaṃśayāmbhodhisamuttaraṇatāriṇīm  |
Vande vicitrārthapadāṃ citrāṃ tāṃ gurubhāratīm || 4/1 ||

I venerate (vande) that (tām) excellent (citrām) Speech of the Guru (guru-bhāratīm) (furnished with) surprising or wonderful meanings (vicitra-artha-padām) (which) allows (us) to cross over the ocean of deep confusions (about one’s own Essential Nature) (agādha-saṃśaya-ambhodhi-samuttaraṇa-tāriṇīm). || 4/1 ||

𑆬𑆧𑇀𑆣𑇀𑆮𑆳𑆥𑇀𑆪𑆬𑆨𑇀𑆪𑆩𑆼𑆠𑆘𑇀𑆘𑇀𑆚𑆳𑆤𑆣𑆤𑆁 𑆲𑆸𑆢𑇀𑆓𑆶𑆲𑆳𑆤𑇀𑆠𑆑𑆸𑆠𑆤𑆴𑆲𑆴𑆠𑆼𑆂  𑇅
𑆮𑆱𑆶𑆓𑆶𑆥𑇀𑆠𑆮𑆖𑇀𑆗𑆴𑆮𑆳𑆪 𑆲𑆴 𑆨𑆮𑆠𑆴 𑆱𑆢𑆳 𑆱𑆫𑇀𑆮𑆬𑆾𑆑𑆱𑇀𑆪 𑇆𑇔/𑇒𑇆

लब्ध्वाप्यलभ्यमेतज्ज्ञानधनं हृद्गुहान्तकृतनिहितेः  ।
वसुगुप्तवच्छिवाय हि भवति सदा सर्वलोकस्य ॥४/२॥

Labdhvāpyalabhyametajjñānadhanaṃ hṛdguhāntakṛtanihiteḥ  |
Vasuguptavacchivāya hi bhavati sadā sarvalokasya || 4/2 ||

Having attained (labdhvā) somehow (api) this (etat) unattainable (alabhyam) Gift of Knowledge (jñāna-dhanam), (it) always (sadā) becomes (bhavati) (the source) of Happiness (śivāya…hi) for everyone (sarva-lokasya), like (in the case of) Vasugupta (vasugupta-vat), when it is kept as a Secret in the Cave of the Heart of Consciousness (hṛd-guha-anta-kṛta-nihiteḥ). || 4/2 ||

𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆑𑆳𑆫𑆾 𑆓𑆶𑆫𑆶𑆨𑆳𑆫𑆠𑆵𑆁 𑆮𑆤𑇀𑆢𑆠 𑆅𑆲 𑆪𑆳 𑆓𑆶𑆫𑆶𑆮𑆑𑇀𑆠𑇀𑆫𑆁 𑆖𑆴𑆠𑇀𑆫𑆑𑆡𑆤𑆁 𑆮𑆴𑆱𑇀𑆩𑆪𑆩𑆪𑆩𑇀 𑇅
𑆍𑆠𑆢𑇀𑆮𑆑𑇀𑆠𑇀𑆫𑆁 𑆓𑆶𑆫𑆾𑆯𑇀𑆖𑆴𑆢𑇀𑆨𑆳𑆱𑆑𑆱𑇀𑆪 𑆮𑆴𑆱𑇀𑆩𑆪𑆳𑆠𑇀𑆩𑆑𑆁 𑆢𑆴𑆮𑇀𑆪𑆢𑆸𑆰𑇀𑆛𑆴𑆫𑆢𑆸𑆰𑇀𑆛𑆥𑆷𑆫𑇀𑆮𑆴𑆑𑆳 𑇅 𑆍𑆰𑆳
𑆓𑆶𑆫𑇀𑆮𑆳𑆪𑆠𑇀𑆠𑆳𑆢𑆸𑆰𑇀𑆛𑆴𑆫𑆓𑆳𑆣𑆱𑆁𑆯𑆪𑆳𑆩𑇀𑆨𑆾𑆣𑆴𑆱𑆩𑆶𑆠𑇀𑆠𑆫𑆟𑆠𑆳𑆫𑆴𑆟𑆵 𑆪𑆠𑆾’
𑆓𑆳𑆣𑆱𑆁𑆯𑆪𑆫𑆷𑆥𑆳𑆩𑇀𑆧𑆾𑆣𑆿 𑆑𑇀𑆰𑆾𑆨𑆑𑆬𑇀𑆥𑆤𑆳𑆠𑇀𑆩𑆑𑆿 𑆬𑆿𑆑𑆴𑆑𑆳 𑆤𑆴𑆩𑆘𑇀𑆘𑆤𑇀𑆠𑇀𑆪𑆼𑆮 𑇅
𑆠𑆡𑆳𑆥𑇀𑆪𑆶𑆠𑇀𑆥𑇀𑆬𑆮𑆳𑆪𑆳𑆁 𑆓𑆶𑆫𑆶𑆮𑆑𑇀𑆠𑇀𑆫𑆼 𑆱𑆩𑆳𑆯𑇀𑆫𑆴𑆠𑇀𑆪 𑆠𑆼’ 𑆥𑇀𑆪𑆱𑆁𑆯𑆪𑆠𑇀𑆮𑆁 𑆪𑆳𑆤𑇀𑆠𑆴 𑇅
𑆯𑇀𑆬𑆾𑆑𑆱𑆠𑇀𑆠𑇀𑆮𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆳𑆪 𑆪𑆾𑆓𑆵𑆢𑆸𑆯𑆁 𑆑𑆴𑆚𑇀𑆖𑆴𑆢𑇀𑆮𑆑𑇀𑆠𑇀𑆫𑆩𑆶𑆥𑆬𑆑𑇀𑆰𑆪𑆼𑆠𑇀 𑇅 𑆠𑆡𑆳𑆥𑆴 𑆘𑇀𑆚𑆳𑆤𑆣𑆤𑆁
𑆓𑆶𑆫𑆷𑆥𑆢𑆴𑆰𑇀𑆛𑆩𑆬𑆨𑇀𑆪𑆁 𑆠𑆢𑆶𑆥𑆬𑆧𑇀𑆣𑆸𑆠𑇀𑆮𑆠𑆯𑇀𑆖 𑆠𑆢𑆼𑆮 𑆯𑆴𑆮𑆂 𑆱𑇀𑆮𑆪𑆁 𑆩𑆕𑇀𑆓𑆬𑆁
𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆖𑆴𑆢𑆳𑆲𑇀𑆬𑆳𑆢𑆩𑆪𑆲𑆸𑆢𑇀𑆓𑆶𑆲𑆳𑆤𑇀𑆠𑆑𑆸𑆠𑆩𑇀 𑇆𑇔/𑇑-𑇒𑇆

शास्त्रकारो गुरुभारतीं वन्दत इह या गुरुवक्त्रं चित्रकथनं विस्मयमयम् ।
एतद्वक्त्रं गुरोश्चिद्भासकस्य विस्मयात्मकं दिव्यदृष्टिरदृष्टपूर्विका । एषा
गुर्वायत्तादृष्टिरगाधसंशयाम्भोधिसमुत्तरणतारिणी यतो’
गाधसंशयरूपाम्बोधौ क्षोभकल्पनात्मकौ लौकिका निमज्जन्त्येव ।
तथाप्युत्प्लवायां गुरुवक्त्रे समाश्रित्य ते’ प्यसंशयत्वं यान्ति ।
श्लोकसत्त्वपरिज्ञानाय योगीदृशं किञ्चिद्वक्त्रमुपलक्षयेत् । तथापि ज्ञानधनं
गुरूपदिष्टमलभ्यं तदुपलब्धृत्वतश्च तदेव शिवः स्वयं मङ्गलं
स्वतन्त्रचिदाह्लादमयहृद्गुहान्तकृतम् ॥४/१-२॥

śāstrakāro gurubhāratīṃ vandata iha yā guruvaktraṃ citrakathanaṃ vismayamayam | etadvaktraṃ gurościdbhāsakasya vismayātmakaṃ divyadṛṣṭiradṛṣṭapūrvikā | eṣā gurvāyattādṛṣṭiragādhasaṃśayāmbhodhisamuttaraṇatāriṇī yato’ gādhasaṃśayarūpāmbodhau kṣobhakalpanātmakau laukikā nimajjantyeva | tathāpyutplavāyāṃ guruvaktre samāśritya te’ pyasaṃśayatvaṃ yānti | ślokasattvaparijñānāya yogīdṛśaṃ kiñcidvaktramupalakṣayet | tathāpi jñānadhanaṃ gurūpadiṣṭamalabhyaṃ tadupalabdhṛtvataśca tadeva śivaḥ svayaṃ maṅgalaṃ svatantracidāhlādamayahṛdguhāntakṛtam || 4/1-2 ||

The author of this Scripture --i.e. most probably Vasugupta-- (śāstra-kāraḥ) venerates (vandate) the Speech of the Guru (guru-bhāratīm) here (in this final part) (iha). (It is That) Which (is also called) (yā) Guruvaktram (guru-vaktram), the manifold explanation (citra-kathanam) full of amazements (vismaya-mayam). This (etat) Speech (vaktram) of the Guru (guroḥ), (Who) makes Consciousness evident (cit-bhāsakasya), is characterized by Amazement (vismaya-ātmakam), (as It is such) a Divine Viewpoint (divya-dṛṣṭiḥ) (that) is not seen before (by the disciple) --i.e. It is new, and Its Surprise lies in this nature-- (adṛṣṭa-pūrvikā).

This (eṣā) ‘Viewpoint’ (, which is) dependent on the Guru --i.e. comes from the Guru-- (guru-āyatta-dṛṣṭiḥ), is (narrated as That which) ‘allows (us) to cross over the ocean of deep confusions’ (agādha-saṃśaya-ambhodhi-samuttaraṇa-tāriṇī), because (yataḥ) in that vast ocean of doubts (agādha-saṃśaya-rūpa-ambodhau) -which nature is confusion and imagination (kṣobha-kalpanā-ātmakau)-, laukika-s or worldly beings (laukikāḥ) are simply (eva) sinking (nimajjanti).

But (tathā…api) after taking shelter (samāśritya) in the Speech of the Guru (guru-vaktre) (That is like) a boat (utplavāyām), even (api) they --i.e. ignorant beings-- (te) attain (yānti) the State (which is) devoid of confusions (asaṃśayatvam). For the real understanding of this verse (śloka-sattva-parijñānāya), yogī-s (yogī) should (directly) experience (upalakṣayet) such (īdṛśam) indescribable (kiñcit) Speech (vaktram). Then --i.e. in the last verse, probably written by Kallaṭa, Vasugupta’s disciple, we are informed that-- (tathā…api), the Auspicious (maṅgalam) Gift of Knowledge (jñāna-dhanam) (Which) is taught by the Guru (guru-upadiṣṭam) is unobtainable (alabhyam) on account of Its Subjective Nature (tat-upalabdhṛtvataḥ), and (ca) only (eva) That (tat) is Śiva (śivaḥ) Himself (svayam), (Whose Knowledge) is Kept Secretly --i.e. Subjectively-- in the Heart composed of the Bliss of Self-dependent Consciousness (svatantra-cit-āhlāda-maya-hṛt-guha-anta-kṛtam).  || 4/1-2 ||

𑆅𑆠𑆴 𑆱𑇀𑆥𑆤𑇀𑆢𑆬𑆔𑆶𑆮𑆸𑆠𑇀𑆠𑆴𑆫𑇀𑆢𑆶𑆫𑇀𑆮𑆳𑆱𑆾𑆤𑆳𑆩𑆮𑆴𑆫𑆖𑆴𑆠𑆽𑆑𑆨𑆳𑆮𑆳𑆪

𑆅𑆠𑆴 𑆯𑆴𑆮𑆩𑇀

इति स्पन्दलघुवृत्तिर्दुर्वासोनामविरचितैकभावाय

इति शिवम्

iti spandalaghuvṛttirdurvāsonāmaviracitaikabhāvāya

iti śivam

 || Here ends (iti) the ‘Spandalaghuvṛttiḥ’ or ‘A short commentary on the Spandakārikā-s’ (spanda-laghu-vṛttiḥ) written by someone by the name Durvāsāḥ (durvāsas-nāma-viracitā) for the sake of simplicity (ekabhāvāya). ||

First Chapter: Svarūpaspandaḥ

Second Chapter: Sahajavidyodayaḥ

Third Chapter: Vibhūtispandaḥ

Fourth Chapter: Epilogue

 

 

Translated from Sanskrit by Durvāsāḥ
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