Svabodhasiddhiḥ
Attainment of one’s own Consciousness
नमः सकलकल्याणमयकैवल्यदायिने ।
शिवाय शमिताशेषभवाध्वध्वान्तभानवे ॥१॥
Namaḥ sakalakalyāṇamayakaivalyadāyine |
Śivāya śamitāśeṣabhavādhvadhvāntabhānave || 1 ||
Salutation (namaḥ) to Śiva (śivāya) (Who is) the lustre of the darkness of the entire course of saṃsāra (which) is (now) appeased (śamita-aśeṣa-bhava-adhva-dhvānta-bhānave) (, and is the) bestower of Liberation (which) consists of Complete Happiness (sakala-kalyāṇa-maya-kaivalya-dāyine). || 1 ||
अशेषदर्शनावेशविशेषाधिविवर्जितम् ।
स्वसंवेदनसंवेद्यं स्वस्थं वन्दे परं शिवम् ॥२॥
Aśeṣadarśanāveśaviśeṣādhivivarjitam |
Svasaṃvedanasaṃvedyaṃ svasthaṃ vande paraṃ śivam || 2 ||
I venerate (vande) (that) Supreme (param) Śiva (śivam) (Who is) free of all the different thoughts (which) pervade all the philosophical systems (which) penetrate the mind (aśeṣa-darśana-āveśa-viśeṣa-ādhi-vivarjitam) (, and Who is) to be known (by) one’s own perception --i.e. experience-- (sva-saṃvedana-saṃvedyam) (, as He is) abiding in one’s own Self (sva‑stham). || 2 ||
निरस्तकल्पनाजालविकल्पौघविघातिने ।
नमो ऽस्तु परमानन्दपदातीताय शम्भवे ॥३॥
Nirastakalpanājālavikalpaughavighātine |
Namo 'stu paramānandapadātītāya śambhave || 3 ||
Let there be (astu) salutation (namaḥ) to Śambhu (śambhave) (Who is) beyond the State of Supreme Bliss (parama-ānanda-pada-atītāya) (, and Who is) the destroyer of the flow of thoughts (that are) the trap of (all the) produced or pronounced imaginations (nirasta-kalpanā-jāla-vikalpa-ogha-vighātine). || 3 ||
जयन्त्यपारसंसारसारासारविभागदाः ।
कैवल्यज्ञानसंबोधहेतवश्शम्भवाङ्घ्रयः ॥४॥
Jayantyapārasaṃsārasārāsāravibhāgadāḥ |
Kaivalyajñānasaṃbodhahetavaśśambhavāṅghrayaḥ || 4 ||
The Feet of Śambhu (śambhava-aṅghrayaḥ) (are) the causes of the perfect understanding of the Knowledge of Liberation (kaivalya-jñāna-saṃbodha-hetavaḥ) (, as well as) the bestowers of the differences of (all) the opposites of endless saṃsāra --i.e. The Feet of Śambhu are the problem and the solution-- (apāra-saṃsāra-sāra-asāra-vibhāga-dāḥ), (always) triumph (jayanti). || 4 ||
मनो बुद्धिरहं प्राणास्तन्मात्रेन्द्रियजीवनम् ।
यं दृष्ट्वा विनिवर्तन्ते तमुपास्यमुपास्महे ॥५॥
Mano buddhirahaṃ prāṇāstanmātrendriyajīvanam |
Yaṃ dṛṣṭvā vinivartante tamupāsyamupāsmahe || 5 ||
After seeing (dṛṣṭvā) the life of the senses and the subtle elements (tanmātra-indriya-jīvanam), we worship (upāsmahe) that (tam) which (yam) is to be worshipped (upāsyam) (, then) the prāṇa-s --vital energies-- (prāṇāḥ), mind (manas), the intellect (buddhiḥ) and (even) the ego or false I (aham) disappear (vinivartante). || 5 ||
ममाहमिति हृद्ग्रन्थिच्छेदनैककृपाणिकाम् ।
स्पन्दास्पन्दकृतग्रासां नौम्यहं शुद्धसंविदम् ॥६॥
Mamāhamiti hṛdgranthicchedanaikakṛpāṇikām |
Spandāspandakṛtagrāsāṃ naumyahaṃ śuddhasaṃvidam || 6 ||
I (aham) praise (naumi) (that) Pure Consciousness (śuddha-saṃvidam) (that is) the devourer of ‘activity and the lack of activity’ (spanda-aspanda-kṛta-grāsām) (and) the dagger (that is) the only one (weapon that is) able to cut through the knots of the heart (hṛd-granthi-chedana-eka-kṛpāṇikām), known (iti) as ‘mine’ (mama) and ‘I’ (aham). || 6 ||
व्यपदेशविहीनस्य तत्त्वस्य कथनं कथम् ।
स्वसंवेदनसद्युक्त्या गम्यते यदि केनचित् ॥७॥
Vyapadeśavihīnasya tattvasya kathanaṃ katham |
Svasaṃvedanasadyuktyā gamyate yadi kenacit || 7 ||
How (katham) (can) oral explanation (explain) (kathanam) that Reality (tattvasya) (which) is devoid of any statements (vyapadeśa-vihīnasya), if (yadi) (that Reality is) to be understood (gamyate) by someone (kenacit) (only) by that proper reasoning (which rises) from one’s own perception or experience --i.e. if the unspeakable Reality is understandable only by one’s own experience, what is the value of an explanation about this Reality regarding final realization-- (sva-saṃvedana-sat-yuktyā)? || 7 ||
ज्ञानयोगोपदेशेन यस्य नाश्वासान्तरः ।
समाश्वासविहीनत्वात्कथं नैःश्रेयसं फलम् ॥८॥
Jñānayogopadeśena yasya nāśvāsāntaraḥ |
Samāśvāsavihīnatvātkathaṃ naiḥśreyasaṃ phalam || 8 ||
How (can anyone) (katham) who has (yasya) no inner consolation (na…āśvāsa-antaraḥ) (which is developed) by means of the instructions of the Yoga of Knowledge --i.e. spiritual understanding-- (jñāna-yoga-upadeśena) (attain) the Fruit (phalam) (which) is leading to Happiness (nais-śreyasam) (if his) condition is devoid of confidence (samāśvāsa-vihīnatvāt)? || 8 ||
उपेयप्राप्त्युपायो ऽयं स्वबोधे जागरूकता ।
स्वबोधजागरूकत्वान्निर्विभागा स्थितिर्मुनेः ॥९॥
Upeyaprāptyupāyo 'yaṃ svabodhe jāgarūkatā |
Svabodhajāgarūkatvānnirvibhāgā sthitirmuneḥ || 9 ||
This (ayam) method of attaining the goal (upeya-prāpti-upāyaḥ) is the ‘condition of being watchful’ (jāgarūka-tā) when one is awakened --i.e. the method is to keep up watchful condition of one’s own awakened state-- (sva-bodhe). Due to the condition of being intent on one’s own Consciousness --i.e. being watchful or attentive by means of one’s own Awareness-- (sva-bodha-jāgarūka-tvāt), undivided (nirvibhāgā) resting (sthitiḥ) in one’s own Consciousness (sthitiḥ) (takes place) for the wise (muneḥ). || 9 ||
उपायो नापरः कश्चित्स्वसत्तानुगमादृते ।
तामेवानुसरन्योगी स्वस्थो यः स सुखी भवेत् ॥१०॥
Upāyo nāparaḥ kaścitsvasattānugamādṛte |
Tāmevānusaranyogī svastho yaḥ sa sukhī bhavet || 10 ||
There is no (na) any (kaścit) other (aparaḥ) way (upāyaḥ) apart (ṛte) from seeking (the secret of) one’s own existence (sva-sattā-anugamāt). Pursuing (anusaran) only (eva) that (tām), a yogī (yogī), who (yaḥ) is (saḥ) standing in his own Self (sva-sthaḥ), becomes (bhavet) happy (sukhī). || 10 ||
स्वसंकल्पपरामर्शाद्विशुद्धज्ञानसंश्रयात् ।
परमाह्लादलाभाच्च बोधैकघनता मुनेः ॥११॥
Svasaṃkalpaparāmarśādviśuddhajñānasaṃśrayāt |
Paramāhlādalābhācca bodhaikaghanatā muneḥ || 11 ||
By catching one's own imaginations (sva-saṃkalpa-parāmarśāt), (then) by resorting to Pure Knowledge --i.e. that one is the Lord Himself and not a limited being-- (viśuddha-jñāna-saṃśrayāt), then (ca) by means of the attainment of Supreme Bliss (parama-āhlāda-lābhāt), the State (which is) made only of Consciousness (rises) (bodha-eka-ghana-tā) for the wise --i.e. the yogin recognizes everything as merely Consciousness without any difference from It, be it an object or a limited being, or in other words, the yogī remains Conscious because ‘being Conscious’ naturally is one’s own Essential Nature-- (muneḥ). || 11 ||
निगृहीते स्वसंकल्पे शक्तेः शक्तिमति स्थितिः ।
शक्तिशक्तिमतोरैक्यमित्युपेयं च योगिनाम् ॥१२॥
Nigṛhīte svasaṃkalpe śakteḥ śaktimati sthitiḥ |
Śaktiśaktimatoraikyamityupeyaṃ ca yoginām || 12 ||
When one’s own imaginations (sva-saṃkalpe) are checked (and) held back (nigṛhīte), the Resting (sthitiḥ) of Śakti --i.e. I-consciousness-- (śakteḥ) in the Holder of Śakti --i.e. Śiva-- (takes place) --i.e. Śakti rests in Śiva Who is one’s own Self in the form of the grammatical First Person-- (śaktimati). Then (ca), the goal to be sought (upeyam) for yogin-s (must be the realization of) (yoginām) the Oneness (aikyam…iti) of Śakti (and) the Holder of Śakti (śakti-śaktimatoḥ). || 12 ||
प्राप्ते स्वरूपविज्ञाने सन्त्यक्ते तत्त्वकञ्चुके ।
उद्योगकारणे कीर्णे मुक्तः स किल कथ्यते ॥१३॥
Prāpte svarūpavijñāne santyakte tattvakañcuke |
Udyogakāraṇe kīrṇe muktaḥ sa kila kathyate || 13 ||
Having attained (prāpte) the Knowledge of one’s own Essential Nature (sva-rūpa-vijñāne) (which is) completely deprived (santyakte) of the limiting sheets of Reality (tattva-kañcuke) by means of outpouring (kīrṇe) the device of ‘Udyoga’ or continuous endeavour (udyoga-kāraṇe), he --i.e. such a yogin-- (saḥ) is called (kathyate) truly (kila) ‘Liberated’ (muktaḥ). || 13 ||
बोधमात्रे ग्रहः कार्यः सुप्रबुद्धेन चेतसा ।
तावद्यावत्स्वसामर्थ्यात्स्वनिष्ठः केवलो भवेत् ॥१४॥
Bodhamātre grahaḥ kāryaḥ suprabuddhena cetasā |
Tāvadyāvatsvasāmarthyātsvaniṣṭhaḥ kevalo bhavet || 14 ||
Insisting upon (grahaḥ) Consciousness only --i.e. Practising Awareness-- (bodha-mātre) with perfectly awakened (supra-buddhena) intellect (cetasā) is the proper act to be done (kāryaḥ) until (tāvat…yāvat) Resting in one’s own Self (sva-niṣṭhaḥ) alone (kevalaḥ) by one’s own capacity --i.e. effortlessly-- (sva-sāmarthyāt) is achieved (bhavet). | | 14 ||
सर्वदा सुप्रबुद्धस्सन्पश्यत्यात्मानमात्मना ।
द्रष्टुः स्वरूपसंस्थस्य किमन्यदवशिष्यते ॥१५॥
Sarvadā suprabuddhassanpaśyatyātmānamātmanā |
Draṣṭuḥ svarūpasaṃsthasya kimanyadavaśiṣyate || 15 ||
(When) the perfectly awakened one (supra-buddhaḥ) always (sarva-dā) sees (paśyati) the Real (sat) Self (ātmānam) by means of the Self (ātmanā), what (kim) else (anyat) is left (to be done) (avaśiṣyate) for the Seer (draṣṭuḥ) (Who) is Resting in his own Essential Nature (svarūpa-saṃsthasya)? || 15 ||
सदैव सुप्रबुद्धत्वमेतावन्मनसः क्षयः ।
तत्क्षयाद्योगिनां सम्यक्साक्षात्कारो भवत्यलम् ॥१६॥
Sadaiva suprabuddhatvametāvanmanasaḥ kṣayaḥ |
Tatkṣayādyogināṃ samyaksākṣātkāro bhavatyalam || 16 ||
Hence (etāvat), the perfectly awakened state (supra-buddha-tvam) is always (sadā…eva) the destruction (kṣayaḥ) of mind --i.e. It is Unminded State-- (manasaḥ). Due to its destruction (tat-kṣayāt), complete realization or intuitive perception (samyak-sākṣātkāraḥ) actually (alam) takes place (bhavati) for yogin-s --i.e. the yogin sees everything as His own Self, because his Consciousness becomes Universal due to its so called ‘expansion’-- (yoginām). | | 16 ||
पर्यावृत्तः स्वसंवित्तौ वर्तते यस्त्वभेदतः ।
स सम्राड्योगयुक्तानामज्ञानध्वान्तभास्करः ॥१७॥
Paryāvṛttaḥ svasaṃvittau vartate yastvabhedataḥ |
Sa samrāḍyogayuktānāmajñānadhvāntabhāskaraḥ || 17 ||
The (one) who (yaḥ…tu) is turning back (from differences) (paryāvṛttaḥ) (and is) engaged in (vartate) his own Consciousness (sva-saṃvittau) is (saḥ) the Revealer of the darkness of ignorance (ajñāna-dhvānta-bhāskaraḥ) because of his non-duality (abhedataḥ) (, and) the Supreme Ruler (samrāṭ) of those (who are) immersed in Yoga (yoga-yuktānām). || 17 ||
स्वरूपानुभवाह्लाददशातीतेन्दुसंस्थितिः ।
अवाप्तव्यं किमस्तीह क्षीणान्तःकरणस्य मे ॥१८॥
Svarūpānubhavāhlādadaśātītendusaṃsthitiḥ |
Avāptavyaṃ kimastīha kṣīṇāntaḥkaraṇasya me || 18 ||
(When there is) Resting in that Nectar (which is) beyond the State of the Joy of the direct experience of one’s own Essential Nature (sva-rūpa-anubhava-āhlāda-daśa-atīta-indu-saṃsthitiḥ), what (else) (kim) to be attained (avāptavyaṃ) exists (asti) for me (me) in this world (iha) if my inner psychic organs are destroyed --i.e. show no duality-- (kṣīṇa-antaḥ-karaṇasya)? || 18 ||
Notes:
When one’s inner psychic organs are destroyed because of his ‘Resting in his own Nectar’, what else to be done with them?
स्वपरिज्ञप्तिविश्रान्ती सुदृढे यस्य सुस्फुटे ।
तस्य वृत्तिविमुक्तस्य भवेत्केवलताचिरात् ॥१९॥
Svaparijñaptiviśrāntī sudṛḍhe yasya susphuṭe |
Tasya vṛttivimuktasya bhavetkevalatācirāt || 19 ||
For (someone who is) (tasya) freed from fluctuations (vṛtti-vimuktasya), the condition of ‘being Alone’ (kevala-tā) is achieved (bhavet) in a short time (acirāt) when his (yasya) Understanding of his own Self (sva-pari-jñapti…) is very clear (susphuṭe) (, and) Resting in it (…viśrāntī) is firm (sudṛḍhe). || 19 ||
ग्राह्यग्रहणसंस्कारतिरस्कारैकचेतसाम् ।
योगिनां स्वात्मनिष्ठानां मोक्षलक्ष्मीर्न दुर्लभा ॥२०॥
Grāhyagrahaṇasaṃskāratiraskāraikacetasām |
Yogināṃ svātmaniṣṭhānāṃ mokṣalakṣmīrna durlabhā || 20 ||
For those yogin-s (yoginām) (whose) Consciousness does nothing else but concealing the latent impressions of objects and the act of cognition --i.e. when the yogin rests in purely Subjective Awareness-- (grāhya-grahaṇa-saṃskāra-tiraskāra-eka-cetasām) (, and consequently,) are resting in their own Self (sva-ātmā-niṣṭhānām), the Wealth of Liberation (mokṣa-lakṣmīḥ) is not (na) difficult to attain (durlabhā). || 20 ||
लब्धा स्वरूपविश्रान्तिर्निर्वृत्ता क्लेशसन्ततिः ।
ग्राह्यग्राहकता भग्ना स्वरूपस्थोऽ स्मि संस्थितः ॥२१॥
Labdhā svarūpaviśrāntirnirvṛttā kleśasantatiḥ |
Grāhyagrāhakatā bhagnā svarūpastho' smi saṃsthitaḥ || 21 ||
(Having) achieved (labdhā) (the State of) Resting in my own Essential Nature (svarūpa-viśrāntiḥ), the continuity of afflictions (kleśa-santatiḥ) came to an end (nirvṛttā), the condition of (‘the duality of’ or ‘difference between’) subject and object (grāhya-grāhaka-tā) (became) broken (bhagnā), (and) I (asmi) remain (saṃsthitaḥ) Standing in my own Essential Nature (sva-rūpa-sthaḥ). || 21 ||
अभेदबोधसंबोधस्वरूपानुभवस्थितिम् ।
व्युत्थितः सन्निरुद्धो वा लभते यः स तत्त्ववित् ॥२२॥
Abhedabodhasaṃbodhasvarūpānubhavasthitim |
Vyutthitaḥ sanniruddho vā labhate yaḥ sa tattvavit || 22 ||
Being engaged in worldly affairs (sam-ni-ruddhaḥ-vyutthitaḥ) or (vā) attaining (labhate) (the condition) of standing firmly in the direct experience of one’s own Essential Nature that is the Enlightenment regarding ‘Awareness of non-duality’ (abheda-bodha-saṃbodha-sva-rūpa-anubhava-sthitim), he (saḥ…yaḥ) is the Knower of Reality (tattva-vit). || 22 ||
यस्य सर्वास्ववस्थासु स्वस्थितिर्नैव लुप्यते ।
तस्य किं नाम कुर्वन्ति शास्त्रभ्रमणविभ्रमाः ॥२३॥
Yasya sarvāsvavasthāsu svasthitirnaiva lupyate |
Tasya kiṃ nāma kurvanti śāstrabhramaṇavibhramāḥ || 23 ||
For someone (tasya) whose (yasya) abiding in his own Self (sva-sthitiḥ) is never (na…eva) destroyed (lupyate) in any (sarvāsu) condition (avasthāsu), what is the value (kim…nāma) (of) that act (kurvanti) (which is done by those who) are confused by wandering in the scriptures (śāstra-bhramaṇa-vibhramāḥ)? || 23 ||
Notes:
When someone is abiding in his own Self, mentation simply has no value at all, even if it is diving in the Scriptures.
विगलितसदसद्विकल्पसदसद्भ्रमजनितमोहमुक्तात्मा ।
जीवन्नपि जनमध्ये विगतभयः सर्वदा योगी ॥२४॥
Vigalitasadasadvikalpasadasadbhramajanitamohamuktātmā |
Jīvannapi janamadhye vigatabhayaḥ sarvadā yogī || 24 ||
(Someone who) is characterized by the (condition) of ‘being freed from illusion’ (which is) born from the confusions about (the states of) being (and) non-being (, which confusion comes forth) from his thoughts (about) being (and) non-being (vigalita-sat-asat-vikalpa-sat-asat-bhrama-janita-moha-mukta-ātmā), is a yogī (yogī) (, who) is always (sarva-dā) free of fear (vigatabhayaḥ) even (api) (when he is) living (jīvat) among common people (jana-madhye). | | 24 ||
निरस्तकरणो येन समाधिः सेवितः सकृत् ।
परः साक्षात्कृतस्तेन चरितार्थेन योगिना ॥२५॥
Nirastakaraṇo yena samādhiḥ sevitaḥ sakṛt |
Paraḥ sākṣātkṛtastena caritārthena yoginā || 25 ||
The Samādhi (samādhiḥ) (in which) the senses are rejected --i.e. become transparent-- (nirasta-karaṇaḥ) is suddenly (sakṛt) visited (sevitaḥ) by the yogin (yoginā) who is (yena) realized (carita-arthena). By means of that (tena), the Supreme (paraḥ) is clearly placed before his eyes (sākṣāt-kṛtaḥ). || 25 ||
अहमात्मन्यसम्भिन्नः संगृह्य स्वप्रयत्नतः ।
प्रबुद्धः स्यात्स्वनिष्ठः सन्यावत्सादाशिवद्युतिः ॥२६॥
Ahamātmanyasambhinnaḥ saṃgṛhya svaprayatnataḥ |
Prabuddhaḥ syātsvaniṣṭhaḥ sanyāvatsādāśivadyutiḥ || 26 ||
After understanding (saṃgṛhya) the Nature of ‘Aham’ or ‘I am’ (aham-ātmani) by one’s own continued exertion (of ‘being engaged only in one’s own Consciousness’) (sva-prayatnataḥ), (such) a prabuddha or a partially awakened one (prabuddhaḥ) should (syāt) rest in his own Self (sva-niṣṭhaḥ) in continuity (asambhinnaḥ) until (yāvat) the True (san) Splendour of the Eternal Śiva (takes place always even in vyutthāna) (sādā-śiva-dyutiḥ). || 26 ||
निरस्तसर्वार्थनिरंशवृत्तिर्ज्ञानी सकृत्स्वात्मनि लब्धलाभः ।
सम्यङ्निबोधैकपरः स्वनिष्ठः स्वकञ्चुकं हन्त जहाति योगी ॥२७॥
Nirastasarvārthaniraṃśavṛttirjñānī sakṛtsvātmani
labdhalābhaḥ |
Samyaṅnibodhaikaparaḥ svaniṣṭhaḥ svakañcukaṃ hanta jahāti
yogī || 27 ||
A Jñānī (jñānī) is (someone who) has suddenly (sakṛt) attained (and) became satisfied (labdha-lābhaḥ) with his own Self (sva-ātmani) (, and) appears as (the condition that is) beyond any degrees (because it is) the destruction of all the objects --i.e. of objectivity-- (nirasta-sarva-artha-niraṃśa-vṛttiḥ). A Yogī, oh (yogī…hanta)! is someone (who is) resting in his own Self (sva-niṣṭhaḥ) (, and is) only interested in Complete Understanding or Illumination (samyak-nibodha-eka-paraḥ). (For the sake of this, a yogin finally) abandones (jahāti) his own sheets of limitations (sva-kañcukam). || 27 ||
वागनुभवसद्युक्तिर्यस्यास्ति निरन्तरं स्वसंवित्तौ ।
तस्योपदेशकरणं युक्तं शिष्येषु बोधनं सम्यक् ॥२८॥
Vāganubhavasadyuktiryasyāsti nirantaraṃ svasaṃvittau |
Tasyopadeśakaraṇaṃ yuktaṃ śiṣyeṣu bodhanaṃ samyak || 28 ||
The act of instruction (upadeśa-karaṇam) of someone (tasya) whose (yasya) proper understanding of the Direct Experience of Speech (vāk-anubhava-sat-yuktiḥ) is constantly (nirantaram) existing (asti) in his own Consciousness (sva-saṃvittau) is perfectly (samyak) suitable (yuktam) for causing awakening (bodhanam) in disciples (śiṣyeṣu). || 28 ||
नैर्वासन्यात्स्वसंबोधात्त्यागादाशाभिमानयोः ।
सदसत्पदविच्छेदान्न पुनर्विग्रहग्रहः ॥२९॥
Nairvāsanyātsvasaṃbodhāttyāgādāśābhimānayoḥ |
Sadasatpadavicchedānna punarvigrahagrahaḥ || 29 ||
Due to the condition (which is) free of vāsanā-s or impressions (nairvāsanyāt), because of one’s own awakening (sva-saṃbodhāt) (, and) due to the renunciation (tyāgāt) of expectations and pride (āśā-abhimānayoḥ) (, and) because of cutting off --i.e. disappearance of-- the states of being (and) non-being (sat-asat-pada-vicchedāt), perception of separation (vigraha-grahaḥ) will not ever (na) (rise) again (punar). | | 29 ||
आश्वस्तान्तःकरणः क्षीणविकल्पः स्वरूपलाभरतः ।
स्वानुभवामृततृप्तः कैवल्यं याति चरितार्थः ॥३०॥
Āśvastāntaḥkaraṇaḥ kṣīṇavikalpaḥ svarūpalābharataḥ |
Svānubhavāmṛtatṛptaḥ kaivalyaṃ yāti caritārthaḥ || 30 ||
(Whose) thoughts are destroyed (kṣīṇa-vikalpaḥ) (, and his) inner psychic organs are grateful or convinced (āśvasta-antar-karaṇaḥ), (and is) delighted in the attainment of one’s own Essential Nature (svarūpa-lābha-rataḥ) (, and is) satisfied with the Nectar of one’s own Direct Experience --i.e. Unlimited Perception-- (sva-anubhava-amṛta-tṛptaḥ), (and consequently,) achieves (yāti) Liberation (kaivalyam), (is someone who is) attaining his goal or successful (in his spiritual journey) (carita-arthaḥ). | | 30 ||
इत्थमुपेयप्राप्तौ विगतमला चित्प्रकाशिका सत्या ।
कैवल्यभूतिजननी स्वबोधसिद्धिर्मया गदिता ॥३१॥
Itthamupeyaprāptau vigatamalā citprakāśikā satyā |
Kaivalyabhūtijananī svabodhasiddhirmayā gaditā || 31 ||
Thus (ittham), during the achievement of the Goal (of Final Liberation) (upeya-prāptau), I obtained (mayā) the Truth (Which) Reveals Consciousness (satyā…cit-prakāśikā) (and Is) devoid of (all the) impurities (vigata-malā). (It is) called (gaditā) the Attainment of one's own Awakening (sva-bodha-siddhiḥ), (Which) generates the Existence of Liberation (kaivalya-bhūti-jananī). | | 31 ||
येनोपदेशेन न लब्धलाभो भवत्यलं संशयदोषमुक्तः ।
तेनोपदेशेन न संशयेन किं नाम कुर्याद्बहुशास्त्रपाठी ॥३२॥
Yenopadeśena na labdhalābho bhavatyalaṃ saṃśayadoṣamuktaḥ |
Tenopadeśena na saṃśayena kiṃ nāma
kuryādbahuśāstrapāṭhī || 32 ||
Therefore (kim…nāma), someone who is studying many Scriptures (bahu-śāstra-pāṭhī) should -without (na) doubt (saṃśayena)- take hold (kuryāt) of this Instruction (tena…upadeśena…upadeśena) by which (yena) someone (who) has not (na) attained his Goal (yet) (labdha-lābhaḥ) is able (alam) to become (bhavati) someone (who) is freed from the darkness of doubts (saṃśaya-doṣa-muktaḥ). || 32 ||
अशेषकृतमङ्गलं विविधकर्मदावानलं
स्वरूपपददर्शकं सकलकल्पनावर्जितम् ।
समस्तसुखमन्दिरं विविधदुःखमूलच्छिदे
नमाम्यसमसुन्दरं गुरुमुखोपदिष्टं शिवम् ॥३३॥
Aśeṣakṛtamaṅgalaṃ vividhakarmadāvānalaṃ
svarūpapadadarśakaṃ sakalakalpanāvarjitam |
Samastasukhamandiraṃ vividhaduḥkhamūlacchide
namāmyasamasundaraṃ gurumukhopadiṣṭaṃ śivam || 33 ||
I bow (namāmi) to that Śiva (śivam) (Who) is Unequalled Beauty (asama-sundaram), (and) is the Welfare of the entire manifestation (aśeṣa-kṛta-maṅgalam), (Who,) in cutting off the root of various sorrows (vividha-duḥkha-mūla-cchide) (, Shines as) the Temple of All-pervading Joy (samasta-sukha-mandiram), (and) is the One (Who) displays or shows the State of one’s own Essential Nature (svarūpa-pada-darśakam), (which is) devoid of the diversity of imaginations (sakala-kalpanā-varjitam). (He) is the Conflagrating Fire of the variety of deeds (vividha-karma-dāvānalam), (and He) is taught (to me) by the Speech of the Guru (guru-mukha-upadiṣṭam). || 33 ||
॥इति श्रीभट्टभूतिविरचिता स्वबोधसिद्धिस्समाप्ता॥
|| Iti śrībhaṭṭabhūtiviracitā svabodhasiddhissamāptā ||
This (iti) ‘Svabodhasiddhiḥ’ or the ‘Attainment of one’s own Consciousness’ (sva-bodha-siddhiḥ), (which is) written by the most venerable Bhūti (śrī-bhaṭṭa-bhūti-viracitā), is finished (samāptā). ||
Sanskrit source:
Göttingen Register of Electronic Texts in Indian Languages
Transliteration: Jürgen Hanneder
