Svabodhasiddhiḥ
Attainment of one’s own Consciousness
नमः सकलकल्याणमयकैवल्यदायिने ।
शिवाय शमिताशेषभवाध्वध्वान्तभानवे ॥१॥
Namaḥ sakalakalyāṇamayakaivalyadāyine |
Śivāya śamitāśeṣabhavādhvadhvāntabhānave || 1 ||
Salutation (namaḥ) to Śiva (śivāya), Who illuminates the darkness of the entire course of saṃsāra, thus bringing it to peace (śamita-aśeṣa-bhava-adhva-dhvānta-bhānave). (This way), He bestows Liberation, composed of perfect 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 that pervade all philosophical systems, causing mental pain (aśeṣa-darśana-āveśa-viśeṣa-ādhi-vivarjitam); thus, His abidance in one’s own Self (sva‑stham) is to be realized through one’s own experience alone (sva-saṃvedana-saṃvedyam). || 2 ||
निरस्तकल्पनाजालविकल्पौघविघातिने ।
नमो ऽस्तु परमानन्दपदातीताय शम्भवे ॥३॥
Nirastakalpanājālavikalpaughavighātine |
Namo 'stu paramānandapadātītāya śambhave || 3 ||
Let there be (astu) salutation (namaḥ) to Śambhu (śambhave), Who transcends even the state of Supreme Bliss (parama-ānanda-pada-atītāya) (, Who) eradicates the flood of thoughts, thus dissolving the net of imagination they weave (nirasta-kalpanā-jāla-vikalpa-ogha-vighātine). || 3 ||
जयन्त्यपारसंसारसारासारविभागदाः ।
कैवल्यज्ञानसंबोधहेतवश्शम्भवाङ्घ्रयः ॥४॥
Jayantyapārasaṃsārasārāsāravibhāgadāḥ |
Kaivalyajñānasaṃbodhahetavaśśambhavāṅghrayaḥ || 4 ||
Supreme are (jayanti) the Feet of Śambhu (śambhava-aṅghrayaḥ) that bestow isolation from the opposites of endless saṃsāra, like ‘worthy’ and ‘worthless’ (apāra-saṃsāra-sāra-asāra-vibhāga-dāḥ), and thus illuminating the Knowledge of Liberation (kaivalya-jñāna-saṃbodha-hetavaḥ). || 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 vital energies (prāṇāḥ), the mind (manas), the intellect (buddhiḥ), and the false I (aham) disappear (vinivartante). || 5 ||
ममाहमितिहृद्ग्रन्थिच्छेदनैककृपाणिकाम् ।
स्पन्दास्पन्दकृतग्रासां नौम्यहं शुद्धसंविदम् ॥६॥
Mamāhamitihṛdgranthicchedanaikakṛpāṇikām |
Spandāspandakṛtagrāsāṃ naumyahaṃ śuddhasaṃvidam || 6 ||
I (aham) praise (naumi) Pure Consciousness (śuddha-saṃvidam), which consumes both activity and its absence (spanda-aspanda-kṛta-grāsām) like a unique dagger that can 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) words could express Supreme Reality (tattvasya…kathanam) that is devoid of discours (vyapadeśa-vihīnasya), if (yadi) rare ones (kenacit) attain (gamyate) That in their own experience, which thus alone serves as the true means of understanding (sva-saṃvedana-sat-yuktyā)? || 7 ||
ज्ञानयोगोपदेशेन यस्य नाश्वासान्तरः ।
समाश्वासविहीनत्वात्कथं नैःश्रेयसं फलम् ॥८॥
Jñānayogopadeśena yasya nāśvāsāntaraḥ |
Samāśvāsavihīnatvātkathaṃ naiḥśreyasaṃ phalam || 8 ||
Without inner solace (na…āśvāsa-antaraḥ), which manifests through instructions about the Yoga of understanding (jñāna-yoga-upadeśena), and thus leading to spiritual relief (samāśvāsa-vihīnatvāt); who could (yasya) harvest the fruit (phalam) of Ultimate Bliss (nais-śreyasam), and how (katham)? || 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 (none other than) ‘remaining awakened (jāgarūka-tā) to one’s Consciousness’ (sva-bodhe). When one remains awakened to one’s Consciousness (sva-bodha-jāgarūka-tvāt), the undivided (nirvibhāgā) state (sthitiḥ) of the wise emerges (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) method (upāyaḥ) apart (ṛte) from seeking the secret of one’s own existence (sva-sattā-anugamāt). The one (saḥ) pursuing (anusaran) only (eva) that (tām) is a yogī (yogī), who (yaḥ) becomes (bhavet) happy (sukhī) when he is firmly established in his own Self (sva-sthaḥ). || 10 ||
स्वसंकल्पपरामर्शाद्विशुद्धज्ञानसंश्रयात् ।
परमाह्लादलाभाच्च बोधैकघनता मुनेः ॥११॥
Svasaṃkalpaparāmarśādviśuddhajñānasaṃśrayāt |
Paramāhlādalābhācca bodhaikaghanatā muneḥ || 11 ||
By catching hold of one's own imaginations (sva-saṃkalpa-parāmarśāt), (and) resorting to purified understanding (viśuddha-jñāna-saṃśrayāt), then (ca) attaining Supreme Bliss (parama-āhlāda-lābhāt), the state of the wise emerges as a Mass of Consciousness alone (bodha-eka-ghana-tā…muneḥ). || 11 ||
निगृहीते स्वसंकल्पे शक्तेः शक्तिमति स्थितिः ।
शक्तिशक्तिमतोरैक्यमित्युपेयं च योगिनाम् ॥१२॥
Nigṛhīte svasaṃkalpe śakteḥ śaktimati sthitiḥ |
Śaktiśaktimatoraikyamityupeyaṃ ca yoginām || 12 ||
When one’s imaginations (sva-saṃkalpe) are checked (and) held back (nigṛhīte), Śakti (śakteḥ) finds rest (sthitiḥ) in the Holder of Śakti --i.e. Śiva-- (śaktimati). Thus (ca), yogī-s must aim for (yoginām…upeyam) the oneness (aikyam…iti) of Śakti (and) the Holder of Śakti --i.e. Śiva-- (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 ||
When the practical knowledge of one’s Essential Nature (sva-rūpa-vijñāne) is attained (prāpte), and the limiting sheets (tattva-kañcuke) are thoroughly rejected in due course (santyakte) through continuous endeavour (kīrṇe…udyoga-kāraṇe), one (saḥ) is called (kila…kathyate) ‘Mukta’ or ‘Liberated’ (muktaḥ). || 13 ||
बोधमात्रे ग्रहः कार्यः सुप्रबुद्धेन चेतसा ।
तावद्यावत्स्वसामर्थ्यात्स्वनिष्ठः केवलो भवेत् ॥१४॥
Bodhamātre grahaḥ kāryaḥ suprabuddhena cetasā |
Tāvadyāvatsvasāmarthyātsvaniṣṭhaḥ kevalo bhavet || 14 ||
One should insist (kāryaḥ…grahaḥ) upon Consciousness alone (bodha-mātre) with perfectly awakened (supra-buddhena) intellect (cetasā), until (tāvat…yāvat) he attains solitary rest in his Self (kevalaḥ…sva-niṣṭhaḥ…bhavet) by his own capacity --i.e. effortlessly-- (sva-sāmarthyāt). || 14 ||
सर्वदा सुप्रबुद्धस्सन्पश्यत्यात्मानमात्मना ।
द्रष्टुः स्वरूपसंस्थस्य किमन्यदवशिष्यते ॥१५॥
Sarvadā suprabuddhassanpaśyatyātmānamātmanā |
Draṣṭuḥ svarūpasaṃsthasya kimanyadavaśiṣyate || 15 ||
One is perfectly awakened (supra-buddhaḥ) when he always (sarva-dā) sees (paśyati) the Real (sat) Self (ātmānam) through the Self (ātmanā). What (kim) else (anyat) is left (to be done) (avaśiṣyate) for such Seer (draṣṭuḥ) when He 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) constantly (sadā…eva) eliminates (kṣayaḥ) the mind (manasaḥ). When it is eliminated (tat-kṣayāt), yogī-s become capable (yoginām) of perceiving Perfection in front of their own eyes (samyak-sākṣātkāraḥ…bhavati…alam). || 16 ||
पर्यावृत्तः स्वसंवित्तौ वर्तते यस्त्वभेदतः ।
स सम्राड्योगयुक्तानामज्ञानध्वान्तभास्करः ॥१७॥
Paryāvṛttaḥ svasaṃvittau vartate yastvabhedataḥ |
Sa samrāḍyogayuktānāmajñānadhvāntabhāskaraḥ || 17 ||
One (saḥ) who (yaḥ…tu) turns back (paryāvṛttaḥ) to his own Consciousness (sva-saṃvittau) and remains there (vartate) without differentiation (abhedataḥ), can illuminate the darkness of ignorance (ajñāna-dhvānta-bhāskaraḥ) for those immersed in Yoga (yoga-yuktānām); and thus, He is their Master (samrāṭ). || 17 ||
स्वरूपानुभवाह्लाददशातीतेन्दुसंस्थितिः ।
अवाप्तव्यं किमस्तीह क्षीणान्तःकरणस्य मे ॥१८॥
Svarūpānubhavāhlādadaśātītendusaṃsthitiḥ |
Avāptavyaṃ kimastīha kṣīṇāntaḥkaraṇasya me || 18 ||
Since I am firmly established in that Nectar which surpasses even the state in which Joy erupts when I directly perceive my own Essential Nature (sva-rūpa-anubhava-āhlāda-daśa-atīta-indu-saṃsthitiḥ), what else (kim) remains (asti) for me (me) to achieve (avāptavyaṃ) in this world (iha), when the operation of my inner psychic organs have completely ceased (kṣīṇa-antaḥ-karaṇasya)? || 18 ||
स्वपरिज्ञप्तिविश्रान्ती सुदृढे यस्य सुस्फुटे ।
तस्य वृत्तिविमुक्तस्य भवेत्केवलताचिरात् ॥१९॥
Svaparijñaptiviśrāntī sudṛḍhe yasya susphuṭe |
Tasya vṛttivimuktasya bhavetkevalatācirāt || 19 ||
For one (tasya) who (yasya) is freed from fluctuations (vṛtti-vimuktasya); (and consequently), the attainment of his Self (sva-pari-jñapti…) is crystal clear (susphuṭe), while his establishment in It (…viśrāntī) is unwavering (sudṛḍhe), Aloneness (kevala-tā) emerges (bhavet) in a short time (acirāt). || 19 ||
ग्राह्यग्रहणसंस्कारतिरस्कारैकचेतसाम् ।
योगिनां स्वात्मनिष्ठानां मोक्षलक्ष्मीर्न दुर्लभा ॥२०॥
Grāhyagrahaṇasaṃskāratiraskāraikacetasām |
Yogināṃ svātmaniṣṭhānāṃ mokṣalakṣmīrna durlabhā || 20 ||
By those yogī-s (yoginām) who rest in their own Self (sva-ātmā-niṣṭhānām) since their Heart consumes the impressions of both perception and its object (grāhya-grahaṇa-saṃskāra-tiraskāra-eka-cetasām), 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 ||
(Therefore, they reflect the following way:)
Once I had achieved (labdhā) repose in my own Essential Nature (svarūpa-viśrāntiḥ), the continuity of afflictions (kleśa-santatiḥ) came to an end (nirvṛttā); the opposition between subject and object (grāhya-grāhaka-tā) collapsed (bhagnā); (and) I (asmi…saṃsthitaḥ) abide firmly 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 ||
(Hence,) whether He is engaged in worldly affairs (sam-ni-ruddhaḥ-vyutthitaḥ) or (vā) (labhate) resting firmly in the direct experience of his own Essential Nature which shines forth as non-differentiated awareness (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 ||
What (kim…nāma) can the confusions arising from wandering in the scriptures (śāstra-bhramaṇa-vibhramāḥ) truly do (kurvanti) to someone (tasya) whose (yasya) abidance (sva-sthitiḥ) in his own Self never (na…eva) disappeares (lupyate) in any (sarvāsu) condition (avasthāsu)? || 23 ||
विगलितसदसद्विकल्पसदसद्भ्रमजनितमोहमुक्तात्मा ।
जीवन्नपि जनमध्ये विगतभयः सर्वदा योगी ॥२४॥
Vigalitasadasadvikalpasadasadbhramajanitamohamuktātmā |
Jīvannapi janamadhye vigatabhayaḥ sarvadā yogī || 24 ||
A yogī (yogī) is one who remains constantly (sarva-dā) free of fear (vigata-bhayaḥ), even while (api) living (jīvat) among common people (jana-madhye). (This is because), when his thoughts of ‘being’ and ‘non-being’ dissolve, he is liberated from the illusion born of confusion regarding ‘being’ and ‘non-being’ (vigalita-sat-asat-vikalpa-sat-asat-bhrama-janita-moha-mukta-ātmā). || 24 ||
निरस्तकरणो येन समाधिः सेवितः सकृत् ।
परः साक्षात्कृतस्तेन चरितार्थेन योगिना ॥२५॥
Nirastakaraṇo yena samādhiḥ sevitaḥ sakṛt |
Paraḥ sākṣātkṛtastena caritārthena yoginā || 25 ||
A yogī (yoginā…tena) who attains his goal (carita-arthena) is one who suddenly (sakṛt) visits (sevitaḥ) the Samādhi (samādhiḥ) that transcends the ordinary senses (nirasta-karaṇaḥ) and reveals (yena) the Supreme State of Being (paraḥ) in front of his eyes (sākṣāt-kṛtaḥ). || 25 ||
अहमात्मन्यसम्भिन्नः संगृह्य स्वप्रयत्नतः ।
प्रबुद्धः स्यात्स्वनिष्ठः सन्यावत्सादाशिवद्युतिः ॥२६॥
Ahamātmanyasambhinnaḥ saṃgṛhya svaprayatnataḥ |
Prabuddhaḥ syātsvaniṣṭhaḥ sanyāvatsādāśivadyutiḥ || 26 ||
What must be firmly grasped (saṃgṛhya) through one’s effort (sva-prayatnataḥ) is the truth that the Self is not different (asambhinnaḥ) from Aham, or ‘I Am’ (aham…ātmani). Awakened to (this fact) (prabuddhaḥ), one should simply (syāt) remain (san) abiding in his Self (sva-niṣṭhaḥ), until (yāvat) the Eternal Splendour of Śiva emerges (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 one who has already realized (labdha-lābhaḥ) his own Self (sva-ātmani) spontaneously (sakṛt) as an undivided activity, in which objectivity perpetually dissolves (nirasta-sarva-artha-niraṃśa-vṛttiḥ).
A Yogī, oh (yogī…hanta)! is one who is resting in his own Self (sva-niṣṭhaḥ) and interested in complete Illumination alone (samyak-nibodha-eka-paraḥ). (To achieve this,) he 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 instructions (upadeśa-karaṇam) of one (tasya) whose (yasya) proper reasoning, rooted in direct experience, arises from the constant presence (of the Goddess) of Speech (vāk-anubhava-sat-yuktiḥ…nirantaram…asti) in his Consciousness (sva-saṃvittau), is perfectly (samyak) capable of (yuktam) illuminating (bodhanam) disciples (śiṣyeṣu). || 28 ||
नैर्वासन्यात्स्वसंबोधात्त्यागादाशाभिमानयोः ।
सदसत्पदविच्छेदान्न पुनर्विग्रहग्रहः ॥२९॥
Nairvāsanyātsvasaṃbodhāttyāgādāśābhimānayoḥ |
Sadasatpadavicchedānna punarvigrahagrahaḥ || 29 ||
For one who is awakened to his own Self (sva-saṃbodhāt), and this awakening is free from impressions (nairvāsanyāt) due to the renunciation (tyāgāt) of expectations and pride (āśā-abhimānayoḥ), and because notions of ‘being’ and ‘non-being’ have been severed (sat-asat-pada-vicchedāt), no (na) further embodiment arises (punar…vigraha-grahaḥ). || 29 ||
आश्वस्तान्तःकरणः क्षीणविकल्पः स्वरूपलाभरतः ।
स्वानुभवामृततृप्तः कैवल्यं याति चरितार्थः ॥३०॥
Āśvastāntaḥkaraṇaḥ kṣīṇavikalpaḥ svarūpalābharataḥ |
Svānubhavāmṛtatṛptaḥ kaivalyaṃ yāti caritārthaḥ || 30 ||
One whose thoughts are destroyed (kṣīṇa-vikalpaḥ), and his inner psychic organs are grateful (āśvasta-antar-karaṇaḥ) while taking delight in the attainment of his Essential Nature (svarūpa-lābha-rataḥ); (and consequently), satisfied with the Nectar that drips from the direct experience of his Self (sva-anubhava-amṛta-tṛptaḥ); achieves (yāti) Liberation (kaivalyam), and thus achieves his Goal (as a Yogī) (carita-arthaḥ). || 30 ||
इत्थमुपेयप्राप्तौ विगतमला चित्प्रकाशिका सत्या ।
कैवल्यभूतिजननी स्वबोधसिद्धिर्मया गदिता ॥३१॥
Itthamupeyaprāptau vigatamalā citprakāśikā satyā |
Kaivalyabhūtijananī svabodhasiddhirmayā gaditā || 31 ||
In attaining the Goal (upeya-prāptau) this way (ittham), I (mayā) composed (gaditā) the ‘Svabodhasiddhi, or the Attainment of one’s own Consciousness’ (sva-bodha-siddhiḥ), born of the presence of Liberation (kaivalya-bhūti-jananī). It faithfully illuminates what Consciousness is (satyā…cit-prakāśikā), for It is devoid of impurity (vigata-malā). || 31 ||
Kaivalyabhūtijananī can also be translated as ‘the Svabodhasiddhiḥ was written by Bhūti, after he attained Liberation’
येनोपदेशेन न लब्धलाभो भवत्यलं संशयदोषमुक्तः ।
तेनोपदेशेन न संशयेन किं नाम कुर्याद्बहुशास्त्रपाठी ॥३२॥
Yenopadeśena na labdhalābho bhavatyalaṃ saṃśayadoṣamuktaḥ |
Tenopadeśena na saṃśayena kiṃ nāma
kuryādbahuśāstrapāṭhī || 32 ||
What (kim…nāma) can one who is well-versed in many scriptures (bahu-śāstra-pāṭhī) truly accomplish (kuryāt), and how can he (bhavati…alam) ever be freed from the defect of doubt (na…saṃśayena…saṃśaya-doṣa-muktaḥ) through those teachings (tena…upadeśena…upadeśena) that (yena) have not already led to realization (na…labdha-lābhaḥ)? || 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 Śiva (śivam), the Bliss of the entire world (aśeṣa-kṛta-maṅgalam), the Conflagrating Fire of the variety of deeds (vividha-karma-dāvānalam) that Illuminates one’s Essential Nature (svarūpa-pada-darśakam). He is devoid of the diversity of imaginations (sakala-kalpanā-varjitam), and He is the Temple of All-pervading Joy (samasta-sukha-mandiram) and Unequalled Beauty (asama-sundaram) when uprooting various sorrows (vividha-duḥkha-mūla-cchide); just as the Guru’s Mouth taught Him to me (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
