Svabodhodayamañjarī
Inflorescence of the Rising of one’s own Consciousness
सम्यग्वस्तुविचारेण भावानामस्वभावतः ।
लब्धबोधदयानन्दं वन्दे संस्थानमात्मनः ॥१॥
Samyagvastuvicāreṇa bhāvānāmasvabhāvataḥ |
Labdhabodhadayānandaṃ vande saṃsthānamātmanaḥ || 1 ||
I praise (vande) that Reposed (State) (saṃsthānam) of one’s own Self (ātmanaḥ) (that) is the Bliss (which) rises from the Attained Awakening (of Uninterrupted Consciousness) (labdha-bodha-udaya-ānandam) through profound investigation of the Reality (samyak-vastu-vicāreṇa) of all the entities (bhāvānām), (which) have no natural --i.e. independent-- existence --i.e. without the Subject-- (asvabhāvataḥ). || 1 ||
रूपादिपञ्चवर्गो ऽयं विश्वमेतावदेव हि ।
गृह्यते पञ्चभिस्तच्च चक्षुरादिभिरिन्द्रियैः ॥२॥
Rūpādipañcavargo 'yaṃ viśvametāvadeva hi |
Gṛhyate pañcabhistacca cakṣurādibhirindriyaiḥ || 2 ||
This (ayam) fivefold group beginning with rūpa or form (rūpa-ādi-pañca-vargaḥ) is merely (etāvat…eva…hi) the universe (viśvam), and (ca) it (tat) is perceived (gṛhyate) through the five (pañca-bhiḥ) senses (indriyaiḥ) beginning with cakṣus or the eyes (cakṣus-ādi-bhiḥ). || 2 ||
चक्षुः सर्वास्ववस्थासु देहिनां मनसि स्थितम् ।
तत्प्रलीनं भवेद्यस्य तस्य सर्वं प्रलीयते ॥३॥
Cakṣuḥ sarvāsvavasthāsu dehināṃ manasi sthitam |
Tatpralīnaṃ bhavedyasya tasya sarvaṃ pralīyate || 3 ||
The senses --lit. the eyes, but here it refers to the group of the senses-- (cakṣuḥ) rest (sthitam) in the mind (manasi) of embodied beings (dehinām) in all (sarvāsu) the states (avasthāsu). In whom (yasya) that --i.e. the mind-- (tat) becomes (bhavet) dissolved (pralīnam), the world (also becomes) (sarvam) dissolved (pralīyate) for him (tasya). || 3 ||
तस्यैव विलयोपायः प्रदिष्टो गुरुभिः पुरा ।
तदागमपरिभ्रंशभयात्स्पष्टीकृतो मया ॥४॥
Tasyaiva vilayopāyaḥ pradiṣṭo gurubhiḥ purā |
Tadāgamaparibhraṃśabhayātspaṣṭīkṛto mayā || 4 ||
Previously (purā), the means of its --i.e. the mind’s-- dissolution (tasya…eva…vilaya-upāyaḥ) was taught (pradiṣṭaḥ) by the Guru-s (gurubhiḥ). (Though) out of my fear of the disappearance of their revelations (tat-āgama-pari-bhraṃśa-bhayāt), I (will) (mayā) present (this wisdom here, in this scripture) clearly (spaṣṭī-kṛtaḥ). || 4 ||
जात्यादिकल्पनारूपव्यवहारो मनःस्थितः ।
वस्तुतो न तु ताः सन्ति निश्चित्यैतच्छमं व्रजेत् ॥५॥
Jātyādikalpanārūpavyavahāro manaḥsthitaḥ |
Vastuto na tu tāḥ santi niścityaitacchamaṃ vrajet || 5 ||
Ordinary life has the nature of thinking about birth, etc. --i.e. having the conception of ‘birth’, etc-- (jāti-ādi-kalpanā-rūpa-vyavahāraḥ) (, consequently, it) rests in the mind (manaḥ-sthitaḥ). But (tu) in reality (vastutaḥ), they --i.e. these imaginations-- don’t (na) exist (santi). After understanding (this, one) (niścitya) proceeds to (vrajet) the tranquillization of that --i.e. of mind. So, one becomes calm-- (etat-śamam). || 5 ||
शुक्रशोनितसंश्लेषकाले नास्ति मनः क्वचित् ।
न बुद्बुदे न पेष्यां वा न शरीरे क्वचित् स्थितम् ॥६॥
Śukraśonitasaṃśleṣakāle nāsti manaḥ kvacit |
Na budbude na peṣyāṃ vā na śarīre kvacit sthitam || 6 ||
During the union of semen and blood --i.e. during sexual climax-- (śukra-śonita-saṃśleṣa-kāle), the mind (manaḥ) exists (asti) nowhere (na…kvacit). (It is) not (na…sthitam) in the sexual activity (itself) --i.e. in the bodily activity during sex-- (peṣyām), (it is) not (na) in the embryo (budbude), but also (vā) not (na) in the body (śarīre) anywhere (kvacit). || 6 ||
शरीरं गर्भवासान्तः कौमारे यौवने तथा ।
क्षणक्षयि विनाशान्तं तच्च नैवोपलभ्यते ॥७॥
Śarīraṃ garbhavāsāntaḥ kaumāre yauvane tathā |
Kṣaṇakṣayi vināśāntaṃ tacca naivopalabhyate || 7 ||
Therefore (tathā), the body (śarīram), (whether) it be inside the womb (garbha-vāsa-antaḥ), (or) in childhood (kaumāre), (or) in youth (yauvane), is continuously decaying (kṣaṇa-kṣayi…vināśa-antam), and (at the end,) it is (tat) not (na) at all (eva) perceived (upalabhyate). || 7 ||
पृथग्नाम पृथग्रूपं लोमादीनां पृथक्स्थितिः ।
पृथक्सर्वं यथा दृष्टं क्व शरीरं तदा स्थितम् ॥८॥
Pṛthagnāma pṛthagrūpaṃ lomādīnāṃ pṛthaksthitiḥ |
Pṛthaksarvaṃ yathā dṛṣṭaṃ kva śarīraṃ tadā sthitam || 8 ||
Names are different (pṛthak-nāma), forms are different (pṛthak-rūpam), (like) the reality of hair, etc. (loma-ādīnām) exists separately (pṛthak-sthitiḥ). Everything is different (pṛthak-sarvam) according to (yathā) (their) perception (dṛṣṭam), therefore (tadā), where (kva) the body (śarīram) rests (sthitam)? || 8 ||
एवमेव विचार्योक्ता जातिस्तथैव बाध्यते ।
न च सा वस्तुतो युक्ता कस्यचिद्वावभासते ॥९॥
Evameva vicāryoktā jātistathaiva bādhyate |
Na ca sā vastuto yuktā kasyacidvāvabhāsate || 9 ||
This way (evam…eva), the already mentioned (vicārya-uktā) ‘birth or production’ (jātiḥ) is also (tatha…eva) to be abandoned (bādhyate), because (ca) it is a fact (vastutaḥ) that it is (sā) not (na) established logically (yuktā) for anyone (kasyacid), and (vā) (it) does not appear (to anyone) (avabhāsate). || 9 ||
नाम पित्रा कृतं मिथ्या क्रिया न नियता यतः ।
गुणी यदि भवेत्कश्चिद्भवन्ति बहवो गुणाः ॥१०॥
Nāma pitrā kṛtaṃ mithyā kriyā na niyatā yataḥ |
Guṇī yadi bhavetkaścidbhavanti bahavo guṇāḥ || 10 ||
(One’s) name (nāma) is given (kṛtam) by (one’s) father (pitrā), (and bodily) activity (kriyā) is illusory (mithyā) because (yataḥ) (it is) not (na) constant (niyatā). If (yadi) someone (kaścid) becomes (bhavet) furnished with attributes (guṇī), (then those) qualities (guṇāḥ) are (bhavanti) numerous (bahavaḥ). || 10 ||
इत्थं मिथ्याविकल्पोत्थवासनाभिरभिप्लुतम् ।
चञ्चलं मनसो रूपं निश्चित्यैतन्निरोधयेत् ॥११॥
Itthaṃ mithyāvikalpotthavāsanābhirabhiplutam |
Cañcalaṃ manaso rūpaṃ niścityaitannirodhayet || 11 ||
Hence (ittham), the unsteady (cañcalam) nature (rūpam) of mind (manasaḥ) is filled (abhiplutam) with vāsanā-s or impressions born of false thoughts (mithyā-vikalpa-uttha-vāsanābhiḥ). After understanding (niścitya) this (etat), (it) must be suppressed (nirodhayet). || 11 ||
पूर्वैर्निरोधो कथितो वैराग्याभ्यासयोगतः ।
अयत्नेन निरोधो ऽयम् अस्माभिरुपदिश्यते ॥१२॥
Pūrvairnirodho kathito vairāgyābhyāsayogataḥ |
Ayatnena nirodho 'yam asmābhirupadiśyate || 12 ||
Previously --lit. according to former teachers-- (pūrvaiḥ…kathitaḥ), ‘suppression’ (nirodhaḥ) is to be done by means of repeated practice and detachment (vairāgya-abhyāsa-yogataḥ). (But) this (ayam) ‘suppression’ (nirodhaḥ) (what) we (asmābhiḥ) are teaching (upadiśyate) is (attained) without effort (ayatnena). || 12 ||
ग्राह्यं यच्च भवेत्किञ्चित् तत्तल्लीनं तदा भवेत् ।
अन्यस्याग्रहणाच्चित्तं स्वात्मन्येव प्रशाम्यति ॥१३॥
Grāhyaṃ yacca bhavetkiñcit tattallīnaṃ tadā bhavet |
Anyasyāgrahaṇāccittaṃ svātmanyeva praśāmyati || 13 ||
And (ca) something (kiñcit) which (tat…yat) is to be perceived --i.e. objects-- (grāhyam) will be (bhavet) dissolved there --i.e. in suppression-- (tat-līnam…bhavet), then (tadā) the mind (cittam), when (it is) not afflicted by ‘another’ (object) --i.e. when there is no mental activity-- (anyasya-agrahaṇāt), reposes (praśāmyati) only (eva) in one’s own Self (sva-ātmani). || 13 ||
यथा घनस्वने सान्द्रे क्रमेण विलयं गते ।
तदाश्रयवशाच्चित्तं तस्मिन्क्षीणे प्रशाम्यति ॥१४॥
Yathā ghanasvane sāndre krameṇa vilayaṃ gate |
Tadāśrayavaśāccittaṃ tasminkṣīṇe praśāmyati || 14 ||
Just as (yathā) in the case of a roaring (sāndre) thunder (ghanasvane) (which) attains (gate) dissolution --i.e. disappears-- (vilayam) gradually (krameṇa), the mind (cittam) attains repose (praśāmyati) in this (tasmin) dissolution (kṣīṇe) under the influence of its resting-place (tat-āśraya-vaśāt). || 14 ||
यद्यन्मनोहरं किञ्चिच्छ्रुतिगोचरमागतम् ।
एकाग्रं भावयेत्तावद्यावल्लीनं निरोधकृत् ॥१५॥
Yadyanmanoharaṃ kiñcicchrutigocaramāgatam |
Ekāgraṃ bhāvayettāvadyāvallīnaṃ nirodhakṛt || 15 ||
Anything which (yat-yat…kiñcit) comes (āgatam) in the sphere of ‘hearing’ --i.e. anything heard-- (śruti-gocaram) (and) is pleasing to the mind (manaḥ-haram), (that) is to be contemplated (bhāvayet) with one-pointed attention (ekāgram) until (tāvad…yāvat) it dissolves (līnam) (and) becomes the suppressor (of the mind due to its dissolution) (nirodha-kṛt). || 15 ||
रूपादीनां तथैवेत्थं भावयेद्रमणीयताम् ।
विलीनानि स्मरेत्पश्चादात्मभावोपबृंहितः ॥१६॥
Rūpādīnāṃ tathaivetthaṃ bhāvayedramaṇīyatām |
Vilīnāni smaretpaścādātmabhāvopabṛṃhitaḥ || 16 ||
Moreover (tatha…eva), one should contemplate (bhāvayet) on the loveliness (ramaṇīyatām) of form, etc. (rūpādīnām) this way (ittham), then (paścāt) should pay attention (smaret) on (their) dissolution (vilīnāni) when one becomes nourished with the Nature of (his own) Self (ātmā-bhāva-upabṛṃhitaḥ). || 16 ||
एवं ग्राह्यसमावेशान्निरोधः कथितो मया ।
ग्रहणादेव पूर्वो ऽयमिदानीं सम्प्रदृश्यते ॥१७॥
Evaṃ grāhyasamāveśānnirodhaḥ kathito mayā |
Grahaṇādeva pūrvo 'yamidānīṃ sampradṛśyate || 17 ||
Therefore (evam), I (mayā) have explained (kathitaḥ) ‘suppression’ (nirodhaḥ) by means of grāhya-samāveśa or Absorption into the object (of cognition) (grāhya-samāveśāt). Now (idānīm), the (ayam) (suppression which) precedes (pūrvaḥ) cognition (grahaṇāt…eva) will be presented (sampradṛśyate). || 17 ||
ग्रहणानीन्द्रियाणीह समानीति प्रबोधयेत् ।
समत्वं रागहानेः स्याद्द्वेषस्योपक्षयात्तथा ॥१८॥
Grahaṇānīndriyāṇīha samānīti prabodhayet |
Samatvaṃ rāgahāneḥ syāddveṣasyopakṣayāttathā || 18 ||
Here (iha), the cognitive (grahaṇāni) organs (indriyāṇi) should be contemplated (prabodhayet) as being the same (as the objects) (samāni…iti). Then (tathā), the State of Oneness (sama-tvam) rises (syāt) due to the dissolution of desire (for objects) --i.e. attachment-- (rāga-hāneḥ), (and) to the decay (upakṣayāt) of aversion --i.e. rejection-- (dveṣasya). || 18 ||
सर्वरागात्सहानिः स्यात्सर्वद्वेषात्तथैव च ।
बद्धवत्सर्वरागी स्यात्सर्वद्वेष्टा च भैरवः ॥१९॥
Sarvarāgātsahāniḥ syātsarvadveṣāttathaiva ca |
Baddhavatsarvarāgī syātsarvadveṣṭā ca bhairavaḥ || 19 ||
Being deprived (sahāniḥ…syāt) of all desires (sarva-rāgāt) and (ca) all aversions --i.e. from all attachments and from all rejections-- (sarva-dveṣāt), (one) also (tatha…eva) becomes (syāt) attached to everything (sarva-rāgī) like a bound one (baddhavat), but also (ca) (becomes) detached from everything (sarva-dveṣṭā) (like) Bhairavaḥ (bhairavaḥ). || 19 ||
अग्राह्यमिन्द्रियं शून्यं स्वात्मन्येव प्रलीयते ।
प्रलीनेन्द्रियवृत्तेस्तु कैवल्याभ्युदयोदयः ॥२०॥
Agrāhyamindriyaṃ śūnyaṃ svātmanyeva pralīyate |
Pralīnendriyavṛttestu kaivalyābhyudayodayaḥ || 20 ||
(When) the senses (indriyam) are rejected (due to the lack of perception) (agrāhyam), (they are) empty (śūnyam), (and they) dissolve (pralīyate) only into one’s own Self (svātmani…eva). And (tu) due to the activity of the dissolved senses or being devoted to such dissolution of sensory activity (pralīna-indriya-vṛtteḥ), the Bliss of Isolation rises (kaivalya-abhi-udaya-udayaḥ). || 20 ||
तस्माच्चित्तं समादाय शून्ये सङ्कल्पवर्जिते ।
निस्तब्धेन्द्रियवृत्तेस्तु निरोधः सम्प्रजायते ॥२१॥
Tasmāccittaṃ samādāya śūnye saṅkalpavarjite |
Nistabdhendriyavṛttestu nirodhaḥ samprajāyate || 21 ||
Therefore (tasmāt), after bringing (samādāya) the mind (cittam) into the void (śūnye) (that is) free of imaginations (saṅkalpa-varjite), nirodha or ‘suppression’ (of mind) (nirodhaḥ) rises (samprajāyate) from the appeased activity of the senses (nistabdha-indriya-vṛtteḥ…tu). || 20 ||
जृम्भमानस्य सततं क्षुधाविष्टस्य योगिनः ।
ध्यायतो वा किम् अप्यन्तः प्रत्यन्ते केवलं भवेत् ॥२२॥
Jṛmbhamānasya satataṃ kṣudhāviṣṭasya yoginaḥ |
Dhyāyato vā kim apyantaḥ pratyante kevalaṃ bhavet || 22 ||
For the yogin (yoginaḥ) (who) is always (satatam) yawning --i.e. opened-- (jṛmbhamānasya) (and) filled with Hunger (kṣudhā-āviṣṭasya), or (vā) contemplating (dhyāyataḥ) on something (kim…api) internally (antaḥ), Isolation (kevalam) takes place (bhavet) at the end (pratyante). || 22 ||
अप्रलीनमनोवृत्तेर्निद्रामाश्रयतः शनैः ।
विषयाग्रहणात्सर्वनिरोधः सम्प्रजायते ॥२३॥
Apralīnamanovṛtternidrāmāśrayataḥ śanaiḥ |
Viṣayāgrahaṇātsarvanirodhaḥ samprajāyate || 23 ||
(When one) is gradually (śanaiḥ) falling (āśrayataḥ) asleep (nidrām), (but) the activity of his mind is not (yet) completely dissolved (apralīna-manaḥ-vṛtteḥ), the ‘suppression’ of everything or a perfect dissolution (of the mind) (sarva-nirodhaḥ) takes place (samprajāyate) due to the absence of (any) perception of objects (viṣayā-agrahaṇāt). || 23 ||
धावतः पदविक्षेपप्रयत्नानवधारणात् ।
निःसंकल्पमनोवृत्तेः परमात्मा प्रकाशते ॥२४॥
Dhāvataḥ padavikṣepaprayatnānavadhāraṇāt |
Niḥsaṃkalpamanovṛtteḥ paramātmā prakāśate || 24 ||
(When someone who is) running (dhāvataḥ) without paying determinative attention to any effort to make steps (pada-vikṣepa-prayatna-anavadhāraṇāt), the Supreme Self (parama-ātmā) shines (for him) (prakāśate) due to the activity of (his) thoughtless mind --i.e. when he becomes thoughtless in this occasion-- (niḥsaṃkalpa-manaḥ-vṛtteḥ). || 24 ||
आसने ऽप्युपविष्टस्य क्व मे चित्तमवस्थितम् ।
विचार्यैवं प्रयत्नेन निराधारे प्रशाम्यति ॥२५॥
Āsane 'pyupaviṣṭasya kva me cittamavasthitam |
Vicāryaivaṃ prayatnena nirādhāre praśāmyati || 25 ||
(If a yogin) is sitting (āsane…api) in (his) āsana (āsane…api), (he) will attain repose (praśāmyati) in the ‘Supportless (Condition)’ (nirādhāre) after zealously (prayatnena) contemplating (vicārya) this way (evam): “Where (kva) is my (me) mind (cittam) placed (avasthitam)?”. || 25 ||
वायुना स्पन्दनादीनि शरीरस्य करोम्यहम् ।
न च चित्ते स्थितो वायुर्न वायौ चित्तमास्थितम् ॥२६॥
Vāyunā spandanādīni śarīrasya karomyaham |
Na ca citte sthito vāyurna vāyau cittamāsthitam || 26 ||
“I (aham) make (karomi) bodily (śarīrasya) movements (spandanādīni) by means of the prāṇavāyu-s (vāyunā), but (ca) the prāṇavāyu-s (vāyuḥ) do not rest (sthitaḥ) in the mind (citte), (and) the mind (cittam) does not (na) situated (āsthitam) in the prāṇavāyu-s (vāyau).” || 26 ||
एवं विमृशतो भावान्न क्वचित्संस्थितं मनः ।
मिथ्यैव वृत्तयस्तस्य सर्वथा केवलं स्थितम् ॥२७॥
Evaṃ vimṛśato bhāvānna kvacitsaṃsthitaṃ manaḥ |
Mithyaiva vṛttayastasya sarvathā kevalaṃ sthitam || 27 ||
Contemplating (vimṛśataḥ) on any condition (bhāvān) this way (evam), (one’s) mind (manaḥ) becomes supportless or unlocated --lit. rests nowhere-- (na…kvacit…saṃsthitam). For (such a contemplator) (tasya), the vṛtti-s or activities of the mind (vṛttayaḥ) are false --i.e. merely invented, and not essential-- (mithyā…eva), (and) Isolation (from confusion) (kevalam) is established (sthitam) everywhere (sarvathā). || 27 ||
यत्र यत्र भवेद्वाञ्छा भोजनादिषु वस्तुषु ।
पूरयेत्तां यथाशक्ति भवेत्पूर्णो निराश्रयः ॥२८॥
Yatra yatra bhavedvāñchā bhojanādiṣu vastuṣu |
Pūrayettāṃ yathāśakti bhavetpūrṇo nirāśrayaḥ || 28 ||
Whatever (yatra…yatra) object of enjoyment (bhojana-ādiṣu…vastuṣu) is longed for (bhavet…vāñchā), one should fulfill (pūrayet) that (desire) (tām) according to one’s power (yathā-śakti), (then one) becomes (bhavet) Full (pūrṇaḥ) (and) Abodeless (nirāśrayaḥ). || 28 ||
वाञ्छितं गदितं किञ्चिदकस्माद्यदि विस्मृतम् ।
पुनस्तस्यानुसन्धानात्क्षणात्कैवल्यमाप्नुयात् ॥२९॥
Vāñchitaṃ gaditaṃ kiñcidakasmādyadi vismṛtam |
Punastasyānusandhānātkṣaṇātkaivalyamāpnuyāt || 29 ||
If (yadi) something (kiñcid) was considered to be (gaditam) remembered for (vāñchitam), (but one) suddenly (akasmād) forgot it (vismṛtam), (then) when it is remembered (tasya…anusandhānāt) again (punas), (one) attains (āpnuyāt) Isolation (kaivalyam) in that moment --i.e. because the desire to remember becomes fulfilled in an instant and one gets relief-- (kṣaṇāt). || 29 ||
स्थानुः स्यात्पुरुषो वेति दूराद्दृश्ये विकल्पिते ।
सुनिश्चितमतेः क्षिप्रं निरोधः सम्प्रजायते ॥३०॥
Sthānuḥ syātpuruṣo veti dūrāddṛśye vikalpite |
Suniścitamateḥ kṣipraṃ nirodhaḥ samprajāyate || 30 ||
If someone sees (something) (dṛśye) from a distance (dūrāt), (and) thinks (iti…vikalpite) “It is a pillar (sthānuḥ) or (vā) maybe (syāt) a man (puruṣaḥ)”, (when finally his) confusion comes to an end --lit. when he becomes firm after finding out the answer-- (suniścita-mateḥ), dissolution (of the mind) (nirodhaḥ) immediately (kṣipram) takes place (because of the dissolution of the doubt which filled out his mind completely) (samprajāyate). || 30 ||
दृश्यैः पदार्थैर्द्रष्टारं पश्येद्बुद्ध्या यतो दृशः ।
तं दृष्ट्वा मोक्षमाप्नोति यो न तद्वत्स बध्यते ॥३१॥
Dṛśyaiḥ padārthairdraṣṭāraṃ paśyedbuddhyā yato dṛśaḥ |
Taṃ dṛṣṭvā mokṣamāpnoti yo na tadvatsa badhyate || 31 ||
Since (yataḥ), through the intellect (buddhyā), (a wise) one sees (paśyet) the Seer --i.e. the Perceiver, the Self-- (draṣṭāram) by means of perceptible (dṛśyaiḥ) objects (pada-arthaiḥ) during perception (dṛśaḥ), having seen (dṛṣṭvā) Him (tam), Liberation (mokṣam) is attained (āpnoti), (but) someone (saḥ) who (yaḥ) cannot (see Him this way) (na…tatvat), (remains) a bound one (badhyate). || 31 ||
आलम्ब्य संविदं यत्नात्संवेद्यं न स्वभावतः ।
तस्मात्संविदितं सर्वमिति संविन्मयो भवेत् ॥३२॥
Ālambya saṃvidaṃ yatnātsaṃvedyaṃ na svabhāvataḥ |
Tasmātsaṃviditaṃ sarvamiti saṃvinmayo bhavet || 32 ||
Resting upon (ālambya) Consciousness (saṃvidaṃ) with continuous endeavour (yatnāt), no (na) independent (existence) (svabhāvataḥ) of objects (is seen) (saṃvedyam), then (tasmāt) everything --i.e. the world-- (sarvam) will be (bhavet) known (saṃviditam) as made of Consciousness (saṃvin-mayaḥ). || 32 ||
पुनर्विशेदपानेन हृदयं प्रविकासयेत् ।
तथैव क्षीणवृत्तिः स्यादपाने विलयम् गते ॥३३॥
Punarviśedapānena hṛdayaṃ pravikāsayet |
Tathaiva kṣīṇavṛttiḥ syādapāne vilayam gate || 33 ||
(One) should enter (viśet) again (punaḥ) (and) open (pravikāsayet) the Heart (of Consciousness) (hṛdayam) by means of inhalation (apānena). This way (tatha…eva), when inhalation (apāne) dissolves (vilayam…gate), the activity (of mind) disappears (syāt…kṣīṇa-vṛttiḥ). || 33 ||
सुषुम्णापथमाश्रित्य प्रासादध्वनिबोधतह् ।
बिन्दुषट्कपरित्यागाच् छान्तबोधः क्षणाद् भवेत् ॥३४॥
Suṣumṇāpathamāśritya prāsādadhvanibodhatah |
Binduṣaṭkaparityāgāc chāntabodhaḥ kṣaṇād bhavet || 34 ||
Having taken shelter (āśritya) in the middle channel or Suṣumṇā (suṣumṇā-patham) due to an Awakening of the Prāsādamantra or (in another reading) the Sound of Tranquillity (prāsāda-dhvani-bodhatah), (and) by abandoning the six-bindu-s (bindu-ṣaṭka-parityāgāt), Appeased Consciousness (śānta-bodhaḥ) takes place (bhavet) in an instant (kṣaṇāt). || 34 ||
वामदक्षिणसञ्चारबिन्दुद्वयनिघर्षणात् ।
द्वादशान्ते महाशान्तिः सिद्धैर् उक्ता मुखागमे ॥३५॥
Vāmadakṣiṇasañcārabindudvayanigharṣaṇāt |
Dvādaśānte mahāśāntiḥ siddhair uktā mukhāgame || 35 ||
The Great Peace (takes place) (mahā-śāntiḥ) when the union of the couple of bindu-s (that are) traveling in the left and the right channels (vāma-dakṣiṇa-sañcāra-bindu-dvaya-nigharṣaṇāt) (happens) in dvādaśānta (dvādaśānte), (as it has been) said (uktā) in the Oral Transmission (mukha-āgame) of the Siddha-s (siddhaiḥ). || 35 ||
ऊर्ध्वम् आक्रमतो वायोर् उद्गतान्ते शमो भवेत् ।
पुर्यष्टकविभेदे ऽपि तथैव मनसो लयः ॥३६॥
Ūrdhvam ākramato vāyor udgatānte śamo bhavet |
Puryaṣṭakavibhede 'pi tathaiva manaso layaḥ || 36 ||
By attaining (ākramataḥ) the upward (ūrdhvam) wind --i.e. exhalation-- (vāyoḥ), Tranquillity (śamaḥ) rises (bhavet) at the end (of exhalation) (udgata-ante), (and) this way (tatha…eva), the mind (manasaḥ) dissolves (layaḥ) when the subtle body is pierced or destroyed (puryaṣṭaka-vibhede…api). || 36 ||
विवार्यास्यं क्षणम् स्थित्वा निःसन्दिग्धमनाकुलम् ।
स्तम्भितप्राणवृत्तेस् तु निरोधः सम्प्रजायते ॥३७॥
Vivāryāsyaṃ kṣaṇam sthitvā niḥsandigdhamanākulam |
Stambhitaprāṇavṛttes tu nirodhaḥ samprajāyate || 37 ||
Standing firmly (sthitvā) in an instant (kṣaṇam) doubtlessly (niḥsandigdham) (and) without confusion (anākulam) (while) keeping the mouth open (vivāryāsyam), dissolution (of mind) (nirodhaḥ) takes place (samprajāyate) due to the stoppage of prāṇa (stambhita-prāṇa-vṛtteḥ…tu). || 37 ||
नाभिमेढ्रान्तरे चित्तं सुरतान्ते विनिक्षिपेत् ।
लीयमाने रतानन्दे निस्तरङ्गः क्षणं भवेत् ॥३८॥
Nābhimeḍhrāntare cittaṃ suratānte vinikṣipet |
Līyamāne ratānande nistaraṅgaḥ kṣaṇaṃ bhavet || 38 ||
One should cast (vinikṣipet) (one’s) mind (cittam) into the middle point between the navel and the genitals --i.e. this place is called kanda-- (nābhi-medhra-antare) at the end of sexual intercourse (surata-ante), (and) when the Bliss of Climax (rata-ānande) is fading away (līya-māne) (, one) becomes (bhavet) waveless (nistaraṅgaḥ) in an instant (kṣaṇaṃ). || 38 ||
दूरागतसुहृद्बन्धुपरिष्वङ्गनिषेवितम् ।
आनन्दनिर्भरं चित्तं निवृत्तिं लभते क्षणात् ॥३९॥
Dūrāgatasuhṛdbandhupariṣvaṅganiṣevitam |
Ānandanirbharaṃ cittaṃ nivṛttiṃ labhate kṣaṇāt || 39 ||
Being engaged in embracing a long-time unseen friend or realtive (dūr-āgata-suhṛd-bandhu-pariṣvaṅga-niṣevitam), the mind (cittam) becomes filled with Bliss (ānanda-nirbharam) (and) attains (labhate) dissolution (nivṛttim) in an instant (kṣaṇāt). || 39 ||
दूरादुच्चरिते शब्दे शब्दार्थानवधारणात् ।
सावधानस्य तज्ज्ञानं क्षीणरोधः प्रजायते ॥४०॥
Dūrāduccarite śabde śabdārthānavadhāraṇāt |
Sāvadhānasya tajjñānaṃ kṣīṇarodhaḥ prajāyate || 40 ||
When a word (śabde) is uttered (uccarite) from a distance (dūrāt), and (one) becomes attentive (sāvadhānasya) because (he) cannot understand the meaning of the word (without special attention due to the distance, when he finally) (śabda-artha-anavadhāraṇāt) understands that (tat-jñānam), the dissolution of (his) mind (kṣīṇa-rodhaḥ) takes place (because of the relief) (prajāyate). || 40 ||
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पादाभ्यङ्गपरिष्वङ्गाच्चित्तरोधः क्षणं भवेत् ॥४१॥
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Pādābhyaṅgapariṣvaṅgāccittarodhaḥ kṣaṇaṃ bhavet || 41 ||
…due to an oily feet-massage (pāda-abhyaṅga-pariṣvaṅgāt), the dissolution of (the) mind (citta-rodhaḥ) takes place (because of the relief) (bhavet) in an instant (bhavet). --i.e. the first half of the verse is missing; therefore, the meaning is uncertain--. || 41cd ||
रुच्यानां षाडवादीनां स्वलोलाग्रे स्थितिं कुरु ।
क्षियमाणे रसानन्दे कैवल्यमुपजायते ॥४२॥
Rucyānāṃ ṣāḍavādīnāṃ svalolāgre sthitiṃ kuru |
Kṣiyamāṇe rasānande kaivalyamupajāyate || 42 ||
(Just take) a delicious (rucyānām) food (like) a dessert, etc. (ṣāḍava-ādīnām) (and) hold it (sthitim…kuru) at the tip of your tongue (sva-lola-agre). When the bliss of its taste (rasa-ānande) is fading away (kṣiya-māṇe) Isolation (kaivalyam) takes place (upajāyate). || 42 ||
मालत्यादिषु गन्धांश्च तथैव परिभावयेत् ।
तदाश्रयवशाच्चित्तं तेषु लीनेषु लीयते ॥४३॥
Mālatyādiṣu gandhāṃśca tathaiva paribhāvayet |
Tadāśrayavaśāccittaṃ teṣu līneṣu līyate || 43 ||
Also (ca…tatha…eva), one should contemplate (paribhāvayet) on the fragrance (gandhān) of jasmin, etc. (mālati-ādiṣu), (then) due to the influence of having it as (one’s) shelter (tat-āśraya-vaśāt), the mind (cittam) dissolves (līyate) when that --i.e. the fragrance-- (teṣu) dissolves (līneṣu). || 43 ||
इत्थं प्रतिक्षणं यस्य चित्तमात्मनि लीयते ।
स लब्धबोधसद्भावो जीवन्मुक्तो ऽभिधीयते ॥४४॥
Itthaṃ pratikṣaṇaṃ yasya cittamātmani līyate |
Sa labdhabodhasadbhāvo jīvanmukto 'bhidhīyate || 44 ||
Hence (ittham), whose (yasya) mind (cittam) is dissolved (līyate) into the Self (ātmani) continually (pratikṣaṇam), he (saḥ) (becomes) the Essential Nature of Awakened Consciousness (labdha-bodha-sadbhāvaḥ), (and he) is said to be (abhidhīyate) a Jīvanmuktaḥ or a Liberated while living (jīvat-muktaḥ). || 44 ||
मीमांसावनसिंहस्य हर्षदत्तस्य सूनुना ।
कृता वामनदत्तेन स्वबोधोदयमञ्जरी ॥४५॥
Mīmāṃsāvanasiṃhasya harṣadattasya sūnunā |
Kṛtā vāmanadattena svabodhodayamañjarī || 45 ||
(This) work (kṛtā), the ‘Svabodhodayamañjarī’ or ‘The Inflorescence of the Rising of one’s own Consciousness’ (sva-bodha-udaya-mañjarī) is (written) by Vāmanadattaḥ --i.e. alias Hrasvanāthaḥ-- (vāmana-dattena), the son (sūnunā) of Harṣadatta (harṣa-dattasya), (who is) a lion in the forest of Mīmāṃsā (mīmāṃsā-vana-siṃhasya). || 45 ||
Sanskrit source:
Göttingen Register of Electronic Texts in Indian Languages
Transliteration: Daniele Cuneo
