Tattvāvalī
The Catalogue of the Principles
Mahābhūta-s
पृथ्वीतत्त्वं विकासान्ते घनत्वं परमेशितुः ।
तद्विभाति विभेदत्वमचलात्मविकासनम् ॥१॥
Pṛthvītattvaṃ vikāsānte ghanatvaṃ parameśituḥ |
Tadvibhāti vibhedatvamacalātmavikāsanam || 1 ||
The earth element (pṛthvī-tattvam) at the end of manifestation (vikāsa-ante) is the Solidity (ghanatvam) of the Supreme Lord (parama-īśituḥ). It (tat) seems to be (vibhāti) separation (vibhedatvam), (but it is) the Expansion of the Immovable Self (acala-ātmā-vikāsanam). || 1 ||
जलं तु चपलं तत्त्वं प्रकटं द्रवतात्मनः ।
तदरूपमहारूपं यद्विकारः स्थिरो’क्षयः ॥२॥
Jalaṃ tu capalaṃ tattvaṃ prakaṭaṃ dravatātmanaḥ |
Tadarūpamahārūpaṃ yadvikāraḥ sthiro’kṣayaḥ || 2 ||
Moreover (tu), the water (jalam) principle (tattvam) is apparently (prakaṭam) momentary --i.e. it seems to be unsteady or it fickles like one’s tongue-- (capalam), (but it is merely) the Fluidity (dravatā) of the Self (ātmanaḥ). It is His Great Formless Nature (tat-arūpa-mahā-rūpam) which (yat) changes (its) form (vikāraḥ), (but it is always) changeless (sthiraḥ) (because it is) imperishable (akṣayaḥ). || 2 ||
तेजोतत्त्वं च भूतानां मध्यचारि निवेदितुम् ।
सदसल्लोचनायापि स्वशक्तेस्तन्निवेशनम् ॥३॥
Tejotattvaṃ ca bhūtānāṃ madhyacāri niveditum |
Sadasallocanāyāpi svaśaktestanniveśanam || 3 ||
And (ca) the fire principle (tejas-tattvam) pervades the middle (madhya-cāri) of the gross elements (bhūtānām) to present (niveditum) ‘being and non-being’ (sat-asat) for the eyes (locanāya), though (api) it is (tat) the Abode (niveśanam) of one’s own Śakti or Self-awareness (sva-śakteḥ). || 3 ||
चलनं वायुतत्त्वं च यच्चिन्तेव गतागतम् ।
शक्तिस्पर्शनमेवं स्यात्खेचर्या अभितो ग्रहम् ॥४॥
Calanaṃ vāyutattvaṃ ca yaccinteva gatāgatam |
Śaktisparśanamevaṃ syātkhecaryā abhito graham || 4 ||
And (ca) the wind principle (vāyu-tattvam) is movement (calanam), which (yat) is coming and going (gata-āgatam) like thoughts (cintā…iva), (but) it is only (evam…syāt) the Touch of Śakti (śakti-sparśanam) (that) seizes (graham) in the presence (abhitaḥ) of Khecarī, the Skyfarer (khecaryāḥ). || 4 ||
भूतं च परमाकाशं पञ्चमं चतुराश्रयः ।
अप्रत्यक्षमपीहातो निःस्वनो बाह्यधारकः ॥५॥
Bhūtaṃ ca paramākāśaṃ pañcamaṃ caturāśrayaḥ |
Apratyakṣamapīhāto niḥsvano bāhyadhārakaḥ || 5 ||
The supreme (param) element (bhūtam) is ākāśa (ākāśam) (that is) the fifth (pañcamam), and the abode of the (previous) four (catur-āśrayaḥ). Though (api) imperceptible (apratyakṣam) in this world (iha) (, it is) the silent (niḥsvanaḥ) holder of the external (bāhya-dhārakaḥ). || 5 ||
Tanmātra-s
सूक्ष्माभा प्रथमस्यापि गन्धतन्मात्रमीक्षिता ।
वासः सात्मन एवैका स्वात्मस्फूर्तौ स्वभावतः ॥६॥
Sūkṣmābhā prathamasyāpi gandhatanmātramīkṣitā |
Vāsaḥ sātmana evaikā svātmasphūrtau svabhāvataḥ || 6 ||
And (api) the subtle appearance (sūkṣmā-ābhā) of the first --i.e. of pṛthvī-- (prathamasya) is called (īkṣitā) the element of smell (gandha-tanmātram). It becomes (sā) only (eva…ekā) the Perfume of the Self --i.e. Its Firmness-- (vāsaḥ…ātmanaḥ) when one’s own Self --i.e. the actual realization of the Self-- Blossoms (sva-ātmā-sphūrtau) naturally (svabhāvataḥ). || 6 ||
सूक्ष्मरूपं जलस्यापि रसनाम्नोपचारतः ।
घनत्वद्रुतसारो यो तन्नानात्ववदात्मनः ॥७॥
Sūkṣmarūpaṃ jalasyāpi rasanāmnopacārataḥ |
Ghanatvadrutasāro yo tannānātvavadātmanaḥ || 7 ||
Though (api) the subtle aspect (sūkṣma-rūpam) of water (jalasya) is figuratively (upacārataḥ) called ‘rasa’ or ‘taste’ (rasa-nāmnā), (because) it (tat) is the Liquified Essence of Solidity (ghanatva-druta-sāraḥ), which (yaḥ) is like the manifoldness of the Self (that apparently changes its form like water, but always remains the same just like water) (nānātva-vat…ātmanaḥ). || 7 ||
मध्यं च तेजसो रूपं सूक्ष्मरूपं यथाविधि ।
स्वशक्तिरूपकं तद्यत्स्वभित्तौ स्वेच्छयोद्गतम् ॥८॥
Madhyaṃ ca tejaso rūpaṃ sūkṣmarūpaṃ yathāvidhi |
Svaśaktirūpakaṃ tadyatsvabhittau svecchayodgatam || 8 ||
And (ca) in the middle (madhyam), the subtle aspect (sūkṣma-rūpam) of fire (tejasaḥ) is suitably (called) (yathāvidhi) ‘rūpa’ or ‘form’ (rūpam), (because) it (tat) is the play or illustration of one’s own Śakti (sva-śakti-rūpakam) which (yat) appears (udgatam) on Her canvas (sva-bhittau) by means of Her Will or Creative Power (sva-icchayā). || 8 ||
सूक्ष्मं च वायुरूपं तु स्पर्शतन्मात्रमीक्षितम् ।
यदा स्पृशति शक्तिः स्वं खेचरत्वं तु योगिनः ॥९॥
Sūkṣmaṃ ca vāyurūpaṃ tu sparśatanmātramīkṣitam |
Yadā spṛśati śaktiḥ svaṃ khecaratvaṃ tu yoginaḥ || 9 ||
And (ca) the subtle (sūkṣmam) nature of wind (vāyu-rūpam…tu) is called (īkṣitam) the subtle element of ‘touch’ (sparśa-tanmātram), (because) when (yadā) Śakti (śaktiḥ) touches (spṛśati) the soul (svam), the ‘State of Flying in the Sky of Consciousness’ (khecaratvam…tu) (takes place) in the yogī (yoginaḥ). || 9 ||
शब्दतन्मात्रमित्थं च परभूतस्य शब्दितम् ।
निःशब्दं शब्द्यते तेन यतस्तच्चित्तसम्भवम् ॥१०॥
Śabdatanmātramitthaṃ ca parabhūtasya śabditam |
Niḥśabdaṃ śabdyate tena yatastaccittasambhavam || 10 ||
And (ca) this way (ittham), the (subtle aspect) of the highest gross element --i.e. of ākāśa-- (para-bhūtasya) is called (śabditam) the subtle element of sound (śabda-tanmātram), because (yataḥ) it (tena) invokes (śabdyate) silence (niḥśabdam) that is (tat) the source of mind (in which the tanmātra-s appear) (citta-sambhavam). || 10 ||
Kārmendriya-s
अथा चोपस्थसंज्ञापि कार्मं सानन्दमिन्द्रियम् ।
विश्रान्तीन्द्रियमेवं तदुदाने निजरेतसः ॥११॥
Athā copasthasaṃjñāpi kārmaṃ sānandamindriyam |
Viśrāntīndriyamevaṃ tadudāne nijaretasaḥ || 11 ||
Moreover (athā…ca), though (api) the blissful --i.e. sexual-- (sānandam) organ (indriyam) of action (kārmam) is technically called ‘upastha’ or ‘the organ of procreation’ --lit. that which is near-- (upastha-saṃjñā), (but) it (tat) is truly (known) (evam) as the ‘organ of resting’ (viśrānti-indriyam) during the upward flow --lit. rising-- (udāne) of one’s innate semen --i.e. the Seed of Self-awareness-- (nija-retasaḥ). || 11 ||
कार्मं च पायुसंज्ञा तद्यद्द्वितीयकमिन्द्रियम् ।
यतः पाति समुत्सर्गे भारादनर्थकस्य तु ॥१२॥
Kārmaṃ ca pāyusaṃjñā tadyaddvitīyakamindriyam |
Yataḥ pāti samutsarge bhārādanarthakasya tu || 12 ||
Then (ca), the second (dvitīyakam) organ (indriyam) of action (kārmam…yat) is technically called ‘pāyu’ or ‘the organ of excretion’ (pāyu-saṃjñā), because (yataḥ) it (tat) protects --i.e. pāyu also means ‘the protector’-- (pāti) from burden --i.e. also in a mental sense-- (bhārāt) when what is useless or unimportant (anarthakasya) is thrown away (samutsarge). || 12 ||
पादेन्द्रियमिहातः स्यात्ख्यातं भ्रमणमध्यगम् ।
विहरेल्लोकयात्रां येन देही भवयोगतः ॥१३॥
Pādendriyamihātaḥ syātkhyātaṃ bhramaṇamadhyagam |
Viharellokayātrāṃ yena dehī bhavayogataḥ || 13 ||
The next one (ataḥ) (is that which) is called (khyātam) ‘pāda’ or ‘the organ of locomotion’ (pāda-indriyam) in this world (iha), (and it) actually (syāt) pervades the core of ‘wandering’ --i.e. also ‘confusion’-- (bhramaṇa-madhya-gam), by which (yena) the embodied one (dehī) enjoys --lit. roams about for pleasures-- (viharet) wordly affairs (lokayātrām) in accordance with (the nature) of saṃsāra (bhava-yogataḥ). || 13 ||
पाणीन्द्रियमहंकारलक्षणं ममतात्मकम् ।
स्वात्मसंग्रहणायात्र योगिनापि विधीयते ॥१४॥
Pāṇīndriyamahaṃkāralakṣaṇaṃ mamatātmakam |
Svātmasaṃgrahaṇāyātra yogināpi vidhīyate || 14 ||
‘Pāṇi’ or ‘the organ of taking’ (pāṇi-indriyam) is characterized by ahaṃkāra or false-I (ahaṃkāra-lakṣaṇam) (that is) the nature of the ‘condition of mine’ (mamatā-ātmakam), and (api) in this case (atra), a yogin (yoginā) (should be) devoted to (it) (vidhīyate) in order to grasp his/her own Self (and not objects) (sva-ātmā-saṃgrahaṇāya). || 14 ||
वागाख्यातं परं तत्त्वं तत्कार्मेन्द्रियगोचरे ।
स्थूलापि देहिनां तस्यां स्वशक्तिरेव जप्यते ॥१५॥
Vāgākhyātaṃ paraṃ tattvaṃ tatkārmendriyagocare |
Sthūlāpi dehināṃ tasyāṃ svaśaktireva japyate || 15 ||
The (tat) highest (param) principle (tattvam) in the sphere of the organs of action (kārma-indriya-gocare) is called (ākhyātam) ‘vāc’ or ‘speech’ (vāc). Though (api) it (appears merely in its) gross (aspect as vaikharī) (sthūlā) for the embodied ones (dehinām), it --i.e. ‘speech’-- (tasyām) invokes or mutters like a prayer (japyate) only (eva) one’s own Śakti (sva-śaktiḥ). || 15 ||
Jñānendriya-s
घ्राणेन्द्रियमतस्तद्यज्ज्ञातृषु युग्मतत्परम् ।
अहमस्मीतिभेत्तृ स्यात्सव्यापसव्यनस्रयोः ॥१६॥
Ghrāṇendriyamatastadyajjñātṛṣu yugmatatparam |
Ahamasmītibhettṛ syātsavyāpasavyanasrayoḥ || 16 ||
Next (ataḥ), in the (sphere) of the (organs) of perception (jñātṛṣu), (that) which (yat) is ‘ghrāṇa’ or the ‘the organ of smelling’ --lit. nose-- (ghrāṇa-indriyam) is devoted to the pair of opposites (yugma-tatparam). (To achive this,) it (tat) actually (syāt) divides ‘aham’ and ‘asmi’ or ‘I’ and ‘Am’ (aham-asmi…iti-bhettṛ) through the left and right nostrils (savya-apasavya-nasrayoḥ). || 16 ||
रसनेन्द्रियमित्थं च मुखान्ते संस्थितं सदा ।
रसितुं शक्तिनानात्वं रसति तद्रसं पुनः ॥१७॥
Rasanendriyamitthaṃ ca mukhānte saṃsthitaṃ sadā |
Rasituṃ śaktinānātvaṃ rasati tadrasaṃ punaḥ || 17 ||
And (ca) then (ittham), the organ (called) ‘rasanā’ or ‘the organ of tasting’ --lit. tongue-- (rasanā-indriyam) always (sadā) rests (saṃsthitam) in the mouth (mukha-ante) to reverberate (rasitum) the manifoldness of Śakti (śakti-nānā-tvam) (, and) to taste (rasati) its flavour (tat-rasam) again and again (punaḥ). || 17 ||
चक्षुरिन्द्रियमेवं च विभाति लोचनद्वयम् ।
ईक्षितुं केवलं द्वैतं योगी तु मध्यगो भवेत् ॥१८॥
Cakṣurindriyamevaṃ ca vibhāti locanadvayam |
Īkṣituṃ kevalaṃ dvaitaṃ yogī tu madhyago bhavet || 18 ||
And (evam…ca) the organ (called) ‘cakṣus’ or ‘the organ of seeing’ --lit. eye-- (cakṣus-indriyam) appears (vibhāti) as a pair of eyes (locana-dvayam) to see (īkṣitum) only (kevalam) duality (dvaitam), but (tu) a yogin (yogī) should (bhavet) move in between (the two) (madhya-gaḥ). || 18 ||
त्वगिन्द्रियमिहाप्नोति तद्वियत्यवरोधकम् ।
अप्रमेयमतो मर्ष्टुं खेचरीसमतां व्रजेत् ॥१९॥
Tvagindriyamihāpnoti tadviyatyavarodhakam |
Aprameyamato marṣṭuṃ khecarīsamatāṃ vrajet || 19 ||
The (tat) organ (called) ‘tvac’ or ‘the organ of touching’ --lit. skin-- (tvac-indriyam) attains (āpnoti) obstacles or barriers (avarodhakam) in space (viyati) in this world (iha); therefore (ataḥ), to touch (marṣṭum) the immeasurable or the unlimited (aprameyam), (one) should attain (vrajet) identification with Khecarī, the One Who Pervades the Infinite Sky of Consciousness (where no obstacles exist) (khecarī-samatām). || 19 ||
इन्द्रियं च विशेषार्थो यच्च्रोत्रमिति शब्दितम् ।
कर्णगं योगिनो’पि स्यान्मध्यगास्तु महार्थतः ॥२०॥
Indriyaṃ ca viśeṣārtho yaccrotramiti śabditam |
Karṇagaṃ yogino’pi syānmadhyagāstu mahārthataḥ || 20 ||
And (ca) the organ (indriyam) which (yat) is called (śabditam) ‘śrotra’ or ‘the organ of hearing’ --lit. ears-- (śrotram…iti) is the essence of the differentiation (of different meanings because) (viśeṣa-arthaḥ) it pervades the two ears (karṇa-gam), but (api) yogin-s (yoginaḥ) should (syāt) move inbetween (the two ears which understand different meanings) (madhya-gāḥ…tu) by means of ‘Mahārthaḥ’ or ‘The Great Meaning’ (that is beyond differentiation) (mahārthataḥ). || 20 ||
Antaḥkaraṇa
अन्तरं करणं चैव विख्यातं प्रथमं मनः ।
तत्परं मनने यस्मात्पञ्चतन्मात्रसम्भृतम् ॥२१॥
Antaraṃ karaṇaṃ caiva vikhyātaṃ prathamaṃ manaḥ |
Tatparaṃ manane yasmātpañcatanmātrasambhṛtam || 21 ||
And (ca…eva) the first (prathamam) internal (antaram) organ (karaṇam) called (vikhyātam) ‘manas’ or ‘mind’ (manaḥ) is fond (tat-param) of thinking (manane) because (yasmāt) (it is) made or composed --i.e. put together-- of the five subtle elements (pañca-tanmātra-sambhṛtam). || 21 ||
अहंकारश्च मध्यस्थो द्वितीयं करणं छलम् ।
स्वीकरोति स सूक्ष्माणि तदर्थं ममतात्मकः ॥२२॥
Ahaṃkāraśca madhyastho dvitīyaṃ karaṇaṃ chalam |
Svīkaroti sa sūkṣmāṇi tadarthaṃ mamatātmakaḥ || 22 ||
The second (dvitīyam) (internal) organ (karaṇam) (called) ‘ahaṃkāraḥ’ or ‘I creator’ (ahaṃkāraḥ) rests in the middle (madhya-sthaḥ), and (ca) (it is) a trick or delusion (chalam). It (saḥ) appropriates (svīkaroti) the subtle (elements) (sūkṣmāṇi); therefore (tadartham), (it is) characterized by the ‘condition of mine’ (mamatā-ātmakaḥ). || 22 ||
परं करणमत्रैव बुद्धिसंज्ञानुभावकम् ।
तत्त्वं प्रथममेवं च भेदगं प्रकतीकृतम् ॥२३॥
Paraṃ karaṇamatraiva buddhisaṃjñānubhāvakam |
Tattvaṃ prathamamevaṃ ca bhedagaṃ prakatīkṛtam || 23 ||
The highest (param) organ (karaṇam) there --i.e. in the group of internal organs-- (atra…eva) is called ‘buddhi’ or ‘intellect’ (buddhi-saṃjñā), the understanding or perceiving (anubhāvakam) principle (tattvam), and (ca) (it is) the first (prathamam…evam) manifested one (prakatīkṛtam) (which) pervades duality (bheda-gam). || 23 ||
अहंकारो रजोरूपो बुद्धिश्च सात्त्विकार्थतः ।
तमोरूपमनश्चैव व्यक्तितातः परिभ्रमा ॥२४॥
Ahaṃkāro rajorūpo buddhiśca sāttvikārthataḥ |
Tamorūpamanaścaiva vyaktitātaḥ paribhramā || 24 ||
Ahamkāra (ahaṃkāraḥ) is rajasic --i.e. passionate-- in nature (rajas-rūpaḥ), while (ca) buddhi (buddhiḥ) is truly (arthataḥ) sattvic --i.e. pure-- (sāttvikā). (There is) also (ca…eva) the manas (which) is tamasic --i.e. dark-- (tamas-rūpa-manaḥ), (and) individuality (vyaktitā) rotates (paribhramā) in this way (ataḥ). || 24 ||
Prakṛti and Puruṣa
एकतालस्त्रयस्यास्य प्रकृतितत्त्वसंज्ञितः ।
विकृतिः सम्भवा तस्यान्मूलं सो’प्रकतीकृतः ॥२५॥
Ekatālastrayasyāsya prakṛtitattvasaṃjñitaḥ |
Vikṛtiḥ sambhavā tasyānmūlaṃ so’prakatīkṛtaḥ || 25 ||
The equilibrium or unison (ekatālaḥ) of this (asya) triad (trayasya) is called the ‘prakṛti principle’ (prakṛti-tattva-saṃjñitaḥ). It is (saḥ) the unmanifested (aprakatīkṛtaḥ) root (mūlam), (because) the manifested reality (vikṛtiḥ) is produced (sambhavā) from it (tasyāt). || 25 ||
पुम्भावः पुरुषो’त्रैव सोपाधिकः स सार्गलः ।
प्रभोः कुचितरूपेण पञ्चधा परिवेष्टितः ॥२६॥
Pumbhāvaḥ puruṣo’traiva sopādhikaḥ sa sārgalaḥ |
Prabhoḥ kucitarūpeṇa pañcadhā pariveṣṭitaḥ || 26 ||
There (atra…eva), the limited (sopādhikaḥ) being (pumbhāvaḥ) is (called) ‘puruṣa’ (puruṣaḥ). He (saḥ) is obstructed (sārgalaḥ), (because he is) enveloped (pariveṣṭitaḥ) by the limited aspect (kucita-rūpeṇa) of the Lord (prabhoḥ) in a fivefold way (pañcadhā). || 26 ||
Pañcakañcuka-s
पुम्भावपरिवेषो’पि गर्भस्थः सावधारणः ।
पञ्चकञ्चुकसंज्ञा स चिदादिशक्तिकुञ्चनम् ॥२७॥
Pumbhāvapariveṣo’pi garbhasthaḥ sāvadhāraṇaḥ |
Pañcakañcukasaṃjñā sa cidādiśaktikuñcanam || 27 ||
Though (api) the limited (sāvadhāraṇaḥ) enclosure of the puruṣa (pumbhāva-pariveṣaḥ) is internal --i.e. subjective-- (garbha-sthaḥ), (and) it (saḥ) is technically called the ‘five kañcuka-s or coverings’ (pañca-kañcuka-saṃjñā) (that is a fivefold) contraction of the Powers of Cit, etc. --i.e. Cicchakti - the Power of Consciousness, Ānandaśakti - the Power of Bliss, Icchāśakti - the Creative Power of Will, Jñānaśakti - the Power of Knowledge and Kriyāśakti - the Power of Action-- (cit-ādi-śakti-kuñcanam). || 27 ||
चिदादिशक्तयस्तथ्यं महेशस्वभावात्मिकाः ।
यदा तास्तु विपर्यस्ताः पुरुषस्य विनिग्रहः ॥२८॥
Cidādiśaktayastathyaṃ maheśasvabhāvātmikāḥ |
Yadā tāstu viparyastāḥ puruṣasya vinigrahaḥ || 28 ||
The five Powers beginning with Cit or Consciousness (cit-ādi-śaktayaḥ) is nothing but (tathyam) the Nature of the Great Lord (mahā-īśa-svabhāva-ātmikāḥ). When (yadā) Those (Powers become) (tāḥ…tu) reversed (viparyastāḥ), the limitation (vinigrahaḥ) of the puruṣa (takes place) (puruṣasya). || 28 ||
चिदानन्देच्छाज्ञानक्रियाशक्तयः प्रभुस्थिताः ।
कलाविद्ये च रागश्च कालो नियतिः पौरुषाः ॥२९॥
Cidānandecchājñānakriyāśaktayaḥ prabhusthitāḥ |
Kalāvidye ca rāgaśca kālo niyatiḥ pauruṣāḥ || 29 ||
Cit, Ānanda, Icchā, Jñāna (and) Kriyā Śakti-s (cit-ānanda-icchā-jñāna-kriyā-śaktayaḥ) rest in the Lord (prabhu-sthitāḥ). Kalā, vidyā (kalā-vidye), rāga (rāgaḥ), kāla (kālaḥ) and (ca…ca) niyati (niyatiḥ) belong to the puruṣa (pauruṣāḥ). || 29 ||
प्रोक्ताः शक्तय इत्थं च विपर्यस्तास्तु पौरुषाः ।
कञ्चुकास्तस्य पर्येण पञ्चशक्तिव्यतिक्रमाः ॥३०॥
Proktāḥ śaktaya itthaṃ ca viparyastāstu pauruṣāḥ |
Kañcukāstasya paryeṇa pañcaśaktivyatikramāḥ || 30 ||
This way (ittham…ca), the Śakti-s (śaktayaḥ), as it has been said (proktāḥ), are reversed (viparyastāḥ) in the puruṣa (pauruṣāḥ). His (tasya) kañcuka-s or coverings (kañcukāḥ) (take place) as an inverted order of succession of the five Śakti-s (paryeṇa…pañca-śakti-vyatikramāḥ). || 30 ||
चिच्छक्तिकुञ्चनं तस्मान्नियतिकञ्चुकः स्मृतम् ।
चिच्छक्तिः स्वच्छसत्तापि नियतिः कार्यकारणम् ॥३१॥
Cicchaktikuñcanaṃ tasmānniyatikañcukaḥ smṛtam |
Cicchaktiḥ svacchasattāpi niyatiḥ kāryakāraṇam || 31 ||
The contraction of Cit Śakti or the Power of Consciousness (cit-śakti-kuñcanam) is called (smṛtam) ‘niyatikañcuka’ (niyati-kañcukaḥ) in him (tasmān). While (āpi) the Power of Consciousness (cit-śaktiḥ) is the Freedom of Existence (svaccha-sattā), ‘niyati’ --lit. fixed order of things which creates the notion of space-- (niyatiḥ) is ‘Cause and Effect’ (kārya-kāraṇam). || 31 ||
कार्यकारणमेव स्यात्पुरुषे देशकल्पना ।
महेशस्य तु चिच्छक्तिरानन्त्यमक्रमं भवेत् ॥३२॥
Kāryakāraṇameva syātpuruṣe deśakalpanā |
Maheśasya tu cicchaktirānantyamakramaṃ bhavet || 32 ||
Only (eva) the (nature of) Cause and Effect (kārya-kāraṇam) is (syāt) the notion of space (deśa-kalpanā) in the puruṣa (puruṣe). But (tu) the Power of Consciousness (cit-śaktiḥ) of the Great Lord (maheśasya) is (bhavet) Endlessness (ānantyam) without succession (akramam). || 32 ||
आनन्दशक्तिसंकोचः कालकञ्चुकरूपकम् ।
आनन्दशक्तिराह्लादः सत्तायाः पुरुषे मितः ॥३३॥
Ānandaśaktisaṃkocaḥ kālakañcukarūpakam |
Ānandaśaktirāhlādaḥ sattāyāḥ puruṣe mitaḥ || 33 ||
The contraction of Ānandaśakti or the Power of the Bliss of Consciousness (ānanda-śakti-saṃkocaḥ) has the appearance of ‘kālakañcuka’ or the ‘covering of Time’ (kāla-kañcuka-rūpakam). The Power of the Bliss of Consciousness (ānanda-śaktiḥ) is the Joy (āhlādaḥ) of (such) Existence (sattāyāḥ), (and this Joy becomes) limited or measured (mitaḥ) in the puruṣa (puruṣe). || 33 ||
यतो’तः पुरुषस्येह नन्दः कालान्तरावृतः ।
नित्यसत्ता महेशस्य पुरुषे’ न्तवती ततः ॥३४॥
Yato’taḥ puruṣasyeha nandaḥ kālāntarāvṛtaḥ |
Nityasattā maheśasya puruṣe’ ntavatī tataḥ || 34 ||
Therefore (ataḥ), because (yataḥ…tataḥ) for the puruṣa (puruṣasya) (, such) Joy or Bliss (of Eternal Existence) (nandaḥ) is internally covered by Time (kāla-antara-āvṛtaḥ) in this world (of limitation) (iha), the Eternal Existence (nitya-sattā) of the Great Lord (maheśasya) (appears) as finite (antavatī) in the puruṣa (puruṣe). || 34 ||
सर्वगत्वं महेशस्य नियतिः पुरुषे’पि सा ।
महेशस्याव्यवच्छेदः पुरुषे कालदर्शनम् ॥३५॥
Sarvagatvaṃ maheśasya niyatiḥ puruṣe’pi sā |
Maheśasyāvyavacchedaḥ puruṣe kāladarśanam || 35 ||
The All-pervadingness or Limitlessness (sarvagatvam) of the Great Lord (maheśasya) (appears) as ‘niyati’ or ‘the limitation of space’ (sā…niyatiḥ) in the puruṣa (puruṣe…api), (and) the Uninterruptedness or Eternality (avyavacchedaḥ) of the Great Lord (maheśasya) (becomes) the observation of Time (kāla-darśanam) in the puruṣa (puruṣe). || 35 ||
चिदानन्दौ यथा तस्य महेशस्य तु मैथुनौ ।
देशकालौ तथा तस्य पुरुशस्यापि मैथुनौ ॥३६॥
Cidānandau yathā tasya maheśasya tu maithunau |
Deśakālau tathā tasya puruśasyāpi maithunau || 36 ||
Just as (yathā) Cit and Ānanda --i.e. Consciousness and Bliss-- (cit-ānandau) are united (maithunau) in the (tasya) Great Lord (maheśasya…tu), in the same way (tathā), deśa and kāla --i.e. space and Time-- (deśa-kālau) are also (api) united (maithunau) in the (tasya) puruṣa --i.e. they are experienced together-- (puruśasya). || 36 ||
त्रितीयाशक्तिरिच्छा सा तस्याः कुञ्चनमेव च ।
कञ्चुको भाति रागाख्यः पुरुषे तु स्वभावतः ॥३७॥
Tritīyāśaktiricchā sā tasyāḥ kuñcanameva ca |
Kañcuko bhāti rāgākhyaḥ puruṣe tu svabhāvataḥ || 37 ||
The (sā) third Śakti (tritīyā-śaktiḥ) is Icchā or the Creative Power of Will (icchā), and (ca) only (eva) Her (tasyāḥ) contraction (kuñcanam) appears (bhāti) as the covering (kañcukaḥ) called ‘rāga’ or ‘desire’ (rāgā-ākhyaḥ) in the puruṣa (puruṣe…tu) naturally --i.e. by Her Will-- (svabhāvataḥ). || 37 ||
इच्छाशक्तिस्तु निर्मात्री कर्तुं शक्तेदमिच्छति ।
विश्वं न तदपेक्षा सा यतस्तन्मिलिता सदा ॥३८॥
Icchāśaktistu nirmātrī kartuṃ śaktedamicchati |
Viśvaṃ na tadapekṣā sā yatastanmilitā sadā || 38 ||
Icchāśakti or the Power of Will (icchāśaktiḥ…tu) is the Creator (nirmātrī) (Who) is able (śaktā) and wants (icchati) to create (kartum) this (idam) universe (viśvam), (but) She (sā) is not (na) dependent on it (tat-apekṣā) because (yataḥ) (She) is always (sadā) united or one with it (tat-militā). || 38 ||
अतश्च पुरुषो यस्मिन्भातीच्छा रागकञ्चुकः ।
विश्वापेक्षस्तु नैव स्यादिच्छया मिलितश्च सः ॥३९॥
Ataśca puruṣo yasminbhātīcchā rāgakañcukaḥ |
Viśvāpekṣastu naiva syādicchayā militaśca saḥ || 39 ||
Moreover (ataḥ…ca), the puruṣa (puruṣaḥ), in whom (yasmin) ‘Icchā’ or ‘the Power of Will’ (īcchā) appears (bhāti) as ‘rāgakañcuka’ or ‘the covering of desire’ (rāga-kañcukaḥ), is depedent on the universe (viśva-apekṣaḥ…tu), and (ca) he (saḥ) is not at all (na…eva) united (militaḥ) with Icchā (icchayā). || 39 ||
यतः स मिलितो नैव स्वेच्छया तस्य कामना ।
कामना तस्य रागः स्यात्ततो मिलितुमिच्छति ॥४०॥
Yataḥ sa milito naiva svecchayā tasya kāmanā |
Kāmanā tasya rāgaḥ syāttato militumicchati || 40 ||
Because (yataḥ) he (saḥ) is not at all (na…eva) united (militaḥ) with his own Power of Will (svecchayā), he has (tasya) (only) desire (to do it) (kāmanā). (This) desire (kāmanā) is actually (syāt) his (tasya) ‘rāgaḥ’ --lit. passion or affection-- (rāgaḥ); therefore (tataḥ), (he) wants (icchati) to unite (with Her) (militum). || 40 ||
पुरुषस्यापि रागः स्याद्ग्राह्ये रागो विभाति सः ।
इच्छाशक्तिर्यतो ग्राह्ये रिरङ्क्षते पुनः पुनः ॥४१॥
Puruṣasyāpi rāgaḥ syādgrāhye rāgo vibhāti saḥ |
Icchāśaktiryato grāhye riraṅkṣate punaḥ punaḥ || 41 ||
Though (api) for the puruṣa (puruṣasya), ‘rāga’ (rāgaḥ) actually (syāt) appears (vibhāti) as affection (rāgaḥ…saḥ) for objects (grāhye), because (yataḥ) Icchāśakti (icchā-śaktiḥ) wants to be delighted (riraṅkṣate) by objects (grāhye) again and again (punaḥ…punaḥ). || 41 ||
इच्छाशक्तेस्तु ग्राह्येषु समता सततं ततः ।
नैव स्यात्परमार्थात्सा ग्राह्येण परविस्मिता ॥४२॥
Icchāśaktestu grāhyeṣu samatā satataṃ tataḥ |
Naiva syātparamārthātsā grāhyeṇa paravismitā || 42 ||
Icchāśakti (icchā-śakteḥ…tu) is always (satatam) united (samatā) with objects (grāhyeṣu); so (tataḥ), in reality (syāt…paramārthāt), She (sā) cannot be (na…eva) greatly amazed (para-vismitā) by objects (grāhyeṇa). || 42 ||
सर्वग्राह्येषु रङ्क्तुं सा पुरुष उपकल्पते ।
धारणात्पुरुषस्यातो रजते रागकञ्चुकः ॥४३॥
Sarvagrāhyeṣu raṅktuṃ sā puruṣa upakalpate |
Dhāraṇātpuruṣasyāto rajate rāgakañcukaḥ || 43 ||
To be delighted (raṅktum) by all the objects (sarva-grāhyeṣu), She --i.e. Icchāśakti-- (sā) assumes --i.e. imagines-- (upakalpate) the form of the ‘puruṣa’ (puruṣaḥ), (then) by holding (dhāraṇāt) the puruṣa (puruṣasya) this way (ataḥ), ‘rāgakañcuka’ or ‘the covering of desire’ --i.e. Her contracted aspect of Will-- (rāga-kañcukaḥ) rejoices (rajate). || 43 ||
पुरुषो’तो मितं रूपमिच्छाशक्तेस्तु राजसम् ।
तद्यदा रञ्जितं ग्राह्ये’ हंकार इति कथ्यते ॥४४॥
Puruṣo’to mitaṃ rūpamicchāśaktestu rājasam |
Tadyadā rañjitaṃ grāhye’ haṃkāra iti kathyate || 44 ||
Therefore (ataḥ), the puruṣa (puruṣaḥ) is the contracted (mitam) (and) passionate (rājasam) form (rūpam) of Icchāśakti (icchā-śakteḥ). When (yadā) it (tat) is painted with desire (rañjitam) for objects (grāhye), (it is) known (iti…kathyate) as ‘ahaṃkāra’ or ‘false or created I’ (ahaṃkāraḥ). || 44 ||
यदा योगी प्रसादात्स तया मिलित एव च ।
पुरुषादिरित्युत्सर्गस्तदा स्वप्रकटीकृतः ॥४५॥
Yadā yogī prasādātsa tayā milita eva ca |
Puruṣādirityutsargastadā svaprakaṭīkṛtaḥ || 45 ||
When (yadā) the (saḥ) yogin (yogī) truly (eva…ca) (becomes) united (militaḥ) with Her --i.e. with Icchāśakti-- (tayā) by means of Divine Grace (prasādāt), then (tadā) the emission (utsargaḥ) called ‘puruṣa’ (and) ‘ahaṃkāra’ (puruṣa-adiḥ…iti) becomes manifested by his own Power --i.e. because he is not different from Icchāśakti-- (svaprakaṭīkṛtaḥ). || 45 ||
ज्ञानशक्तिश्चतुर्था सा तस्याः कुञ्चनमेव च ।
कञ्चुको भाति विद्याख्यः पुरुषे वेदनाय सः ॥४६॥
Jñānaśaktiścaturthā sā tasyāḥ kuñcanameva ca |
Kañcuko bhāti vidyākhyaḥ puruṣe vedanāya saḥ || 46 ||
The (sā) fourth one (caturthā) is ‘Jñānaśakti’ or ‘the Power of Knowledge’ (jñāna-śaktiḥ), and (ca) only (eva) Her (tasyāḥ) contraction (kuñcanam) appears (bhāti) as the (saḥ) covering (kañcukaḥ) called ‘vidyā’ or ‘limited knowledge’ (vidyā-ākhyaḥ) in the puruṣa (puruṣe) for the sake of the ‘act of limited perception’ (vedanāya). || 46 ||
यथेच्छाशक्तिरेवैका ग्राहको भातुमिच्छति ।
प्रमात्रा सा मितेन स्यात्करोति रजयोगतः ॥४७॥
Yathecchāśaktirevaikā grāhako bhātumicchati |
Pramātrā sā mitena syātkaroti rajayogataḥ || 47 ||
Just (yathā) as merely (eva…ekā) Icchāśakti (icchā-śaktiḥ) wants (icchati) to appear (bhātum) as a ‘limited perceiver’ (grāhakaḥ), She (sā…syāt) makes use (karoti) of the limited (mitena) pramātṛ or cognizer (pramātrā) in consequence of the quality of affection (raja-yogataḥ)… || 47 ||
तथा सा ज्ञानशक्तिस्तु ग्रहणं भाति संयतम् ।
प्रमाणेन मितेनैव करोति सत्त्वयोगतः ॥४८॥
Tathā sā jñānaśaktistu grahaṇaṃ bhāti saṃyatam |
Pramāṇena mitenaiva karoti sattvayogataḥ || 48 ||
In the same way (tathā), Jñānaśakti (jñāna-śaktiḥ…tu) appears (bhāti) as contracted (saṃyatam) perception (grahaṇam), (and) She (sā) makes use (karoti) of only (eva) limited (mitena) cognition (pramāṇena) in consequence of the quality of light --i.e. the light of perception-- (sattva-yogataḥ). || 48 ||
ज्ञानशक्तिर्यदा भाति स्रोतो’पि वेदनस्य च ।
विद्याकञ्चुकरूपेण सर्वज्ञत्वं तु कुञ्चितम् ॥४९॥
Jñānaśaktiryadā bhāti sroto’pi vedanasya ca |
Vidyākañcukarūpeṇa sarvajñatvaṃ tu kuñcitam || 49 ||
And (ca), when (yadā) Jñānaśakti (jñāna-śaktiḥ) appears (bhāti) even (api) as the channel (srotas) of perception (vedanasya), ‘Omniscience’ or ‘All-knowing condition’ (sarva-jña-tvam) becomes (tu) contracted (kuñcitam) in the form of ‘vidyākañcuka’ or ‘the covering of knowledge’ (vidyā-kañcuka-rūpeṇa). || 49 ||
विद्येयं तु विभिन्नातः किञ्चिज्ज्ञत्वसमावृता ।
या रहस्य स्वरूपस्य वेदनस्य न संविदा ॥५०॥
Vidyeyaṃ tu vibhinnātaḥ kiñcijjñatvasamāvṛtā |
Yā rahasya svarūpasya vedanasya na saṃvidā || 50 ||
But (tu) this (iyam) ‘vidyā’ or ‘knowledge’ (vidyā) is differentiated --i.e. limited-- (vibhinnā), because (ataḥ) (it is) covered by ‘knowing a little’ --i.e. something, but not everything-- (kiñcit-jña-tva-samāvṛtā), which (yā) is not (na) conscious (saṃvidā) of the secret (rahasya) nature (svarūpasya) of cognition (vedanasya). || 50 ||
तत्प्रपत्तिविहीनत्वात्सर्वग्रहणहेतुकः ।
अज्ञातश्च प्रमाणं स्याद्बुद्धिरूपेण तन्यते ॥५१॥
Tatprapattivihīnatvātsarvagrahaṇahetukaḥ |
Ajñātaśca pramāṇaṃ syādbuddhirūpeṇa tanyate || 51 ||
Due to the lack of understanding of that --i.e. the secret of cognition-- (tat-prapatti-vihīnatvāt), the Cause of all perceptions (sarva-grahaṇa-hetukaḥ) is unknown (for the limited being) (ajñātaḥ), and (ca) in this way (syāt), ‘pramāṇa’ or ‘limited perception’ (pramāṇam) expands (tanyate) in the form of ‘buddhi’ or ‘the intellect’, ‘the understanding principle’ (buddhi-rūpeṇa). || 51 ||
किञ्चिज्ज्ञत्वाद्विहीनस्य किञ्चिद्भिन्नमवर्तनम् ।
सर्वज्ञत्वाद्विहीनो’पि बोधत्यसत्तु वास्तवम् ॥५२॥
Kiñcijjñatvādvihīnasya kiñcidbhinnamavartanam |
Sarvajñatvādvihīno’pi bodhatyasattu vāstavam || 52 ||
For the (one who) is devoid (vihīnasya) of the (nature of) ‘knowing only a little’ (kiñcit-jñatvāt), something (kiñcit) (which) is different (from its perceiver) (bhinnam) is not existent (avartanam), while (api) the (one who) is devoid (vihīnaḥ) of ‘omniscience’ or ‘all-knowing’ (sarva-jñatvāt) considers (bodhati) ‘non-existence’ (asat…tu) existent (vāstavam). || 52 ||
सर्वज्ञत्वविहीनत्वं विद्याकञ्चुकयोगतः ।
बुद्धिगम्यं यतो बुद्धिर्मितानुभवसंभृता ॥५३॥
Sarvajñatvavihīnatvaṃ vidyākañcukayogataḥ |
Buddhigamyaṃ yato buddhirmitānubhavasaṃbhṛtā || 53 ||
The state of being deprived of ‘omniscience’ (sarva-jña-tva-vihīnatvam) is to be apprehended by ‘buddhi’ or ‘intellect’ (buddhi-gamyam) in consequence of ‘vidyākañcuka’ or ‘the covering of limited knowledge’ (vidyā-kañcuka-yogataḥ); therefore (yataḥ), the intellect (buddhiḥ) is provided with limited understanding (mita-anubhava-saṃbhṛtā). || 53 ||
तस्या भेदविशुद्धिः स्यात्तन्नानात्वपराभवः ।
इच्छाशक्तिप्रपञ्चेन ग्राह्यग्राहकसंगतम् ॥५४॥
Tasyā bhedaviśuddhiḥ syāttannānātvaparābhavaḥ |
Icchāśaktiprapañcena grāhyagrāhakasaṃgatam || 54 ||
Complete purification of its --i.e. of the intellect’s-- duality (tasyāḥ…bheda-viśuddhiḥ) is nothing but (syāt) dissolution of its manifoldness (tat-nānā-tva-parābhavaḥ). (Then by) means of the expansion or development of Icchāśakti, the Power of Will (icchā-śakti-prapañcena), the fusion of subject and object (takes place) (grāhya-grāhaka-saṃgatam). || 54 ||
पञ्चमा सा क्रियाशक्तिस्तस्याः कुञ्चनमेव च ।
कलाख्यकञ्चुको भाति पुरुषे’ ंशत्वदर्शकः ॥५५॥
Pañcamā sā kriyāśaktistasyāḥ kuñcanameva ca |
Kalākhyakañcuko bhāti puruṣe’ ṃśatvadarśakaḥ || 55 ||
The (sā) fifth one (pañcamā) is ‘Kriyāśakti’ or ‘the Power of Action’ (kriyā-śaktiḥ), and (ca) only (eva) Her (tasyāḥ) contraction (kuñcanam) appears (bhāti) as the covering called ‘kalā’ or ‘part’ --i.e. kalākañcuka-- (kalā-ākhya-kañcukaḥ) in the puruṣa (puruṣe), (and that kalākañcuka) is the presenter of the condition of parts (aṃśa-tva-darśakaḥ). || 55 ||
क्रियाशक्तिस्ततो’ भाति सर्वकर्तृत्वछादनः ।
अत्रांशत्वं तु कार्यत्वं किञ्चित्कर्तृत्वबन्धितम् ॥५६॥
Kriyāśaktistato’ bhāti sarvakartṛtvachādanaḥ |
Atrāṃśatvaṃ tu kāryatvaṃ kiñcitkartṛtvabandhitam || 56 ||
Hence (tataḥ), ‘Kriyāśakti’ or ‘the Power of Action’ (kriyā-śaktiḥ) appears (bhāti) as the contraction of ‘All-doing’ (sarva-kartṛ-tva-chādanaḥ), and (tu) there (atra), the ‘condition of parts’ (aṃśa-tvam) is ‘objectivity’ --lit. the deed-- (kāryatvam) (that is) endowed with the condition of doing something --i.e. not everything-- (kiñcit-kartṛtva-bandhitam). || 56 ||
अंशत्वमपि विद्यायां किञ्चिज्ज्ञत्वप्रदर्शकम् ।
कलायामस्ति सत्यं तत्किञ्चित्कर्तृत्वकारकम् ॥५७॥
Aṃśatvamapi vidyāyāṃ kiñcijjñatvapradarśakam |
Kalāyāmasti satyaṃ tatkiñcitkartṛtvakārakam || 57 ||
Though (api) the ‘condition of parts’ (aṃśa-tvam) (appears as) the proclamator of ‘the condition of knowing only a little’ --i.e. knowing this, but not that-- (kiñcit-jñatva-pradarśakam) in the ‘vidyākañcuka’ (vidyāyām), (but) it --i.e. the condition of parts-- (tat) truly (satyam) exists (asti) (also) in the ‘kalākañcuka’ (kalāyām) (as) the performer of ‘doing something’ (but not everything) (kiñcit-kartṛtva-kārakam). || 57 ||
इच्छा सा ग्राहकग्राह्याभिन्ना पूर्णत्वशब्दिता ।
तल्लोपाख्यो’पि रागः स प्रमातृरूपमुच्यते ॥५८॥
Icchā sā grāhakagrāhyābhinnā pūrṇatvaśabditā |
Tallopākhyo’pi rāgaḥ sa pramātṛrūpamucyate || 58 ||
Icchāśakti (icchā) is not different from subject and object (grāhaka-grāhya-abhinnā), (and) She (sā) is called the ‘State of Fullness’ (pūrṇatva-śabditā). Though (api) Her interruption (tat-lopa-ākhyaḥ) is ‘rāga’ or ‘desire’ (rāgaḥ), (and) it (saḥ) is called (ucyate) the ‘nature of the limited perceiver’ (pramātṛ-rūpam). || 58 ||
ज्ञानं च प्रथनं भाति तत्सर्वज्ञत्वशब्दितम् ।
तत्कोचाख्यापि विद्या सा प्रमाणरूपमुच्यते ॥५९॥
Jñānaṃ ca prathanaṃ bhāti tatsarvajñatvaśabditam |
Tatkocākhyāpi vidyā sā pramāṇarūpamucyate || 59 ||
And (ca) Jñānaśakti (jñānam) appears (bhāti) as ‘spreading out’ or ‘perception’ (prathanam), (and) She (tat) is called the ‘State of All-knowing’ (sarva-jñatva-śabditam). Though (api) Her contraction --lit. drying up-- (tat-koca-ākhyā) is ‘vidyā’ or ‘limited knowledge’ (vidyā), (and) it (sā) is called (ucyate) the ‘nature of limited perception’ (pramāṇa-rūpam). || 59 ||
क्रिया च भेदनं भाति सर्वकर्तृत्वशब्दिता ।
तत्कुञ्चनं कला सैव प्रमेयरूपमुच्यते ॥६०॥
Kriyā ca bhedanaṃ bhāti sarvakartṛtvaśabditā |
Tatkuñcanaṃ kalā saiva prameyarūpamucyate || 60 ||
And (ca) Kriyāśakti (kriyā) appears (bhāti) as ‘the dividing’ (of subject and object) (bhedanam) (, and She) is called the ‘State of All-doing’ (sarva-kartṛtva-śabditā). Her contraction (tat-kuñcanam) is ‘kalā’ or ‘parts’ (kalā), (and) only (eva) that (sā) is called (ucyate) the ‘nature of object’ (prameya-rūpam). || 60 ||
समासतः प्रबुद्धानां मितकञ्चुकपञ्चकम् ।
आगमं संग्रहेणापि महेशशक्तिपञ्चकम् ॥६१॥
Samāsataḥ prabuddhānāṃ mitakañcukapañcakam |
Āgamaṃ saṃgraheṇāpi maheśaśaktipañcakam || 61 ||
(This way,) the five limited kañcuka-s or coverings (has been explained) (mita-kañcuka-pañcakam) concisely (samāsataḥ) for the partially awakened ones (prabuddhānām), but (api) now --lit. this will come-- (āgamam) (let’s explain) the five Śakti-s of the Great Lord (mahe-śaśakti-pañcakam) in few words (saṃgraheṇa). || 61 ||
The Five Powers of the Great Lord
चित्सर्वगत्वमानन्दो’ विच्छिन्नो नैव भेदितौ ।
इच्छा पूर्णा तु ज्ञानं च सर्वज्ञत्वं प्रथात्मकम् ॥६२॥
Citsarvagatvamānando’ vicchinno naiva bheditau |
Icchā pūrṇā tu jñānaṃ ca sarvajñatvaṃ prathātmakam || 62 ||
Cit-śakti (cit) is All-pervading (sarva-gatvam), (and) Ānandaśakti (ānandaḥ) is Uninterrupted (avicchinnaḥ). (They are) never (na…eva) different (from each other) (bheditau). Icchāśakti (icchā) is Full (of the union of subject and object) (pūrṇā…tu), and (ca) Jñānaśakti (jñānam) is All-knowing (sarva-jña-tvam), characterized by the spreading out of perception (prathā-ātmakam). || 62 ||
क्रिया तु सर्वकर्तृत्वं ग्राह्यादिभेदनात्मकम् ।
तथापि पञ्चशक्तीनां सम्यग्भेदो न भावितः ॥६३॥
Kriyā tu sarvakartṛtvaṃ grāhyādibhedanātmakam |
Tathāpi pañcaśaktīnāṃ samyagbhedo na bhāvitaḥ || 63 ||
And (ca) Kriyāśakti (kriya…tu) is All-doing (sarva-kartṛtvam), characterized by the act of dividing (the pair of) subject and object (grāhya-ādi-bhedana-ātmakam). Nevertheless (tathā…api), in the five Śakti-s (pañca-śaktīnām), complete difference (samyak-bhedaḥ) does not (na) manifest (bhāvitaḥ). || 63 ||
Māyā, the illusion of duality
सम्यग्भेदो यतो माया स मायाशक्तिलीलया ।
भावितो’न्तस्तु मायायां तत्तत्त्वं मूलकञ्चुकः ॥६४॥
Samyagbhedo yato māyā sa māyāśaktilīlayā |
Bhāvito’ntastu māyāyāṃ tattattvaṃ mūlakañcukaḥ || 64 ||
Because (yataḥ) ‘complete difference’ (samyak-bhedaḥ) is ‘māyā’ --i.e. illusion-- (māyā), it (saḥ) is manifested (bhāvitaḥ) in (antaḥ…tu) māyā (māyāyām) by the playful means of ‘Māyāśakti’ or ‘the Power of Illusion’ (māyā-śakti-līlayā). Her ‘tattva’ or ‘principle’ --i.e. the ‘māyātattva’-- (tat-tattvam) (is) the Root-covering (mūla-kañcukaḥ). || 64 ||
मायातत्त्वं तथा मूलं पञ्चकञ्चुकधारकम् ।
पञ्चकञ्चुकवर्गो’त्र सत्यं पुरुषधारकः ॥६५॥
Māyātattvaṃ tathā mūlaṃ pañcakañcukadhārakam |
Pañcakañcukavargo’tra satyaṃ puruṣadhārakaḥ || 65 ||
The ‘māyātattva’ (māyā-tattvam) is therefore (tathā) the Root (mūlam), the Holder of the five kañcuka-s or coverings (pañca-kañcuka-dhārakam). There (atra), the group of the five kañcuka-s (pañca-kañcuka-vargaḥ) is nothing but (satyam) the holder of the limited individual being or puruṣa (puruṣa-dhārakaḥ). || 65 ||
मायाशक्तिर्महेशस्य व्यतिरिक्ता न वेदिता ।
पराशक्त्याः स्वतन्त्राया इच्छाज्ञानक्रियास्थिता ॥६६॥
Māyāśaktirmaheśasya vyatiriktā na veditā |
Parāśaktyāḥ svatantrāyā icchājñānakriyāsthitā || 66 ||
Māyāśakti (māyā-śaktiḥ) of the Great Lord (mahā-īśasya) is to be known (veditā) as being not (na) different (vyatiriktā) from the Supreme Power (parā-śaktyāḥ) of Freedom --i.e. Svātantryaśakti-- (svatantrāyāḥ) (, and She is also) dwelling on Icchā, Jñāna and Kriyā (icchā-jñāna-kriyā-sthitā). || 66 ||
माया शक्ता प्रतिक्षेप्तुं पञ्चशक्तीर्निधाय च ।
पुरुषे’न्तः पुमान्भाति पञ्चकञ्चुकसम्भृतः ॥६७॥
Māyā śaktā pratikṣeptuṃ pañcaśaktīrnidhāya ca |
Puruṣe’ntaḥ pumānbhāti pañcakañcukasambhṛtaḥ || 67 ||
Māyāśakti --i.e. the Power of the illusion of duality-- (māyā) is capable (śaktā) of throwing (pratikṣeptum) the five Śakti-s (pañca-śaktīḥ) in the puruṣa (puruṣe…antaḥ), and (ca) having fixed (Them in him,) (nidhāya) the limited soul (pumān) shines (bhāti) as being covered by the five kañcuka-s (pañca-kañcuka-sambhṛtaḥ). || 67 ||
इच्छास्थिता यतो मायाप्रमेयं मातुमिच्छति ।
इच्छाशक्त्या प्रंआत्रम्षमुत्कर्षतीह पृष्ठतः ॥६८॥
Icchāsthitā yato māyāprameyaṃ mātumicchati |
Icchāśaktyā praṃātramṣamutkarṣatīha pṛṣṭhataḥ || 68 ||
Māyāśakti (māyā) dwells in Icchāśakti (icchā-sthitā) because (yataḥ) (She) wants (icchati) to measure (mātum) the immeasurable --i.e. the Self-- (aprameyam); (therefore, She) extracts (utkarṣati) the ‘pramātṛ’ or the ‘perceiver’ portion (praṃātṛ-amṣam) secretly (pṛṣṭhataḥ) in this world (iha), by means of Icchāśakti (icchā-śaktyā). || 68 ||
ज्ञानस्थिता यतो माया मातुं सा मापने श्रयेत् ।
ज्ञानशक्त्या प्रमाणांशमुत्कर्षतीह पृष्ठतः ॥६९॥
Jñānasthitā yato māyā mātuṃ sā māpane śrayet |
Jñānaśaktyā pramāṇāṃśamutkarṣatīha pṛṣṭhataḥ || 69 ||
Māyāśakti (māyā) dwells in Jñānaśakti (jñāna-sthitā) because (yataḥ) to measure (mātum), She (sā) must resort (śrayet) to the act of measuring (māpane); (therefore, She) extracts (utkarṣati) the ‘pramāṇa’ or the ‘perception’ portion (pramāṇa-amṣam) secretly (pṛṣṭhataḥ) in this world (iha), by means of Jñānaśakti (jñāna-śaktyā). || 69 ||
क्रियास्थिता यतो माया कुर्यान्मातुं मितं पुनः ।
क्रियाशक्त्या प्रमेयांशमुत्कर्षतीह पृष्ठतः ॥७०॥
Kriyāsthitā yato māyā kuryānmātuṃ mitaṃ punaḥ |
Kriyāśaktyā prameyāṃśamutkarṣatīha pṛṣṭhataḥ || 70 ||
Māyāśakti (māyā) dwells in Kriyāśakti (kriyā-sthitā) because (yataḥ) to measure (mātum), (She) must create (kuryāt) once more (punaḥ) the measured --i.e. the object-- (mitam); (therefore, She) extracts (utkarṣati) the ‘prameya’ or the ‘perceived’ portion (prameya-amṣam) secretly (pṛṣṭhataḥ) in this world (iha), by means of Kriyāśakti (kriyā-śaktyā). || 70 ||
तच्छलं गोढुमेवातस्तत्तत्त्वे पञ्चकञ्चुकाः ।
अन्तर्गतास्तया भान्ति शिवरूपविनाशिनः ॥७१॥
Tacchalaṃ goḍhumevātastattattve pañcakañcukāḥ |
Antargatāstayā bhānti śivarūpavināśinaḥ || 71 ||
Then (ataḥ), merely (eva) to conceal (goḍhum) Her trick (tat-chalam), She (tayā) hides (antar-gatāḥ) the five kañcuka-s (pañca-kañcukāḥ) in Her principle --i.e. in māyātattva-- (tat-tattve), (and they) appear (bhānti) as the destroyers of the Nature of Śiva (śiva-rūpa-vināśinaḥ). || 71 ||
मायातत्त्वं तथा चैव शिवरूपस्य विस्मृतिः ।
अविवेकाच्छलस्यापि पुमान्सत्यं बुभुत्सति ॥७२॥
Māyātattvaṃ tathā caiva śivarūpasya vismṛtiḥ |
Avivekācchalasyāpi pumānsatyaṃ bubhutsati || 72 ||
The Māyātattva or the principle of the illusion of duality (māyā-tattvam) is therefore (tathā…ca…eva) nothing but the oblivion (vismṛtiḥ) of the Nature of Śiva (śiva-rūpasya), (and) even (api) due to the lack of awareness (avivekāt) about the trick (of illusion) (chalasya), the individual being (pumān) wants to find out (bubhutsati) the truth (satyam). || 72 ||
शिवरूपं तु नैव स्यात्किञ्चिद्ग्राह्यं भवे’पि च ।
तदेव तस्य दृष्टिस्तु या शिवार्चनबोधिता ॥७३॥
Śivarūpaṃ tu naiva syātkiñcidgrāhyaṃ bhave’pi ca |
Tadeva tasya dṛṣṭistu yā śivārcanabodhitā || 73 ||
But (tu) the Nature of Śiva (śiva-rūpam) is not at all (na…eva…syāt) something to be attained --i.e. not an object-- (kiñcit-grāhyam), not even (api…ca) in saṃsāra (bhave). It (tat) is merely (eva) His (tasya) Dṛṣṭiḥ or Viewpoint (dṛṣṭiḥ…tu) which (yā) is made known or understood by means of ‘Śivārcana’ or ‘Adoration of Śiva’ (śiva-arcana-bodhitā). || 73 ||
शिवमार्गे शिवार्चनं तद्रूपार्थगतिस्थितम् ।
तस्यार्थो’पि स्वभावत्वस्वीकरणं महार्थतः ॥७४॥
Śivamārge śivārcanaṃ tadrūpārthagatisthitam |
Tasyārtho’pi svabhāvatvasvīkaraṇaṃ mahārthataḥ || 74 ||
On the Path of Śiva (śiva-mārge), the Adoration of Śiva (śiva-arcanam) rests in understanding the sense or meaning of His Nature (tat-rūpa-artha-gati-sthitam). And (api) the meaning (arthaḥ) of That --i.e. of Śiva’s Nature-- (tasya) is ‘embracing the State of one’s own Essential Nature’ (svabhāvatva-svīkaraṇam) by means of the Mahārtha, the Great Meaning --i.e. embracing one’s own Essential Nature is the Great Meaning of Śiva’s Nature-- (mahā-arthataḥ). || 74 ||
The Pure Principles
मायातत्त्वतरं तस्मात्तत्त्वपञ्चकशुद्धिगम् ।
तत्त्वानि पञ्चशक्तीनां तान्यात्मकानि तत्त्वतः ॥७५॥
Māyātattvataraṃ tasmāttattvapañcakaśuddhigam |
Tattvāni pañcaśaktīnāṃ tānyātmakāni tattvataḥ || 75 ||
Therefore (tasmāt), (that which) is beyond the māyātattva (māyā-tattva-taram) pervades the Freedom of the fivefold aggregate of (the Supreme) tattva-s (tattva-pañcaka-śuddhi-gam). Those (tāni) tattva-s (tattvāni) are characterized (ātmakāni) by the five (aforesaid) Śakti-s (pañca-śaktīnām), in real sense (tattvataḥ). || 75 ||
सद्विद्यातत्त्वमित्थं च क्रियाशक्तिरिति स्मृतम् ।
ग्राह्यग्राहकसाम्यत्वं स्वबोधनात्प्रजायते ॥७६॥
Sadvidyātattvamitthaṃ ca kriyāśaktiriti smṛtam |
Grāhyagrāhakasāmyatvaṃ svabodhanātprajāyate || 76 ||
And (ca) therefore (ittham), the ‘Sadvidyātattva’ or ‘the Principle of True Knowledge’ (sat-vidyā-tattvam) is known (iti…smṛtam) as Kriyāśakti (kriyā-śaktiḥ). (It is) the equilibrium of the ‘perceived’ and the ‘perceiver’ (grāhya-grāhaka-sāmyatvam), (which) prevails (prajāyate) (there) due to one’s own Awakening (svabodhanāt). || 76 ||
ईश्वरत्वे चमत्काराद्ग्राह्यमूलमनुस्मृतम् ।
ईश्वरतत्त्वमित्थं च सर्वेदं मद्गतमृतम् ॥७७॥
Īśvaratve camatkārādgrāhyamūlamanusmṛtam |
Īśvaratattvamitthaṃ ca sarvedaṃ madgatamṛtam || 77 ||
In Lordship --i.e. in the Consciousness of Īśvara or the Lord-- (īśvara-tve), the Root of the perceivable --i.e. object-- (grāhya-mūlam) is remembered (anusmṛtam) due to Spiritual Amazement (camat-kārāt); therefore (ittham…ca), the ‘Īśvaratattva’ or ‘the Principle of the Lord’ --i.e. God principle-- (īśvara-tattvam) is the ‘Divine Truth’ (ṛtam) (in the form of): “All this (sarva…idam) is contained in me or comes from me” (mat-gatam). || 77 ||
ईश्वरस्य परिज्ञानं ज्ञानशक्तिरिति स्मृतम् ।
तत्परिशुद्धिहीनत्वमज्ञानमिति कथ्यते ॥७८॥
Īśvarasya parijñānaṃ jñānaśaktiriti smṛtam |
Tatpariśuddhihīnatvamajñānamiti kathyate || 78 ||
(This) Perception (pari-jñānam) of the Lord --i.e. of Īśvara-- (īśvarasya) is known (iti smṛtam) as Jñānaśakti (jñāna-śaktiḥ). (When there is) no correct understanding of this (tat-pari-śuddhi-hīna-tvam), (that) is called (iti kathyate) ‘ajñāna’ or ‘ignorance’ (ajñānam). || 78 ||
स सदाशिवतत्त्वे’न्त इदम्रूपं तु भक्षितम् ।
अहम्रूपेण तत्र स्यात्सर्वो’हमिति मन्यते ॥७९॥
Sa sadāśivatattve’nta idamrūpaṃ tu bhakṣitam |
Ahamrūpeṇa tatra syātsarvo’hamiti manyate || 79 ||
In the ‘Sadāśivatattva’ or ‘the Principle of the Eternal Śiva’ (sadā-śiva-tattve…antaḥ), the nature of ‘idam’ or ‘that’ --i.e. objectivity or difference-- (idam-rūpam…tu) is devoured (bhakṣitam) by the Nature of Aham or ‘I’ --i.e. one’s Self-- (aham-rūpeṇa), (and) there (tatra), He --i.e. the Lord Who appears here as Sadāśiva-- (saḥ) becomes (syāt) conscious (iti…manyate) (in the following way:) “I am all this” (sarvaḥ…aham). || 79 ||
सदाशिवस्य तत्त्वस्य ग्राह्यग्राहकबन्धनम् ।
द्रवीभूतं तु तत्र स्यादिच्छाशक्तिश्च जायते ॥८०॥
Sadāśivasya tattvasya grāhyagrāhakabandhanam |
Dravībhūtaṃ tu tatra syādicchāśaktiśca jāyate || 80 ||
In the Sadāśivatattva (sadā-śivasya…tattvasya), the bond of ‘subject and object’ (grāhya-grāhaka-bandhanam) melts (dravī-bhūtam…tu), and (ca) there (tatra), Icchāśakti (icchā-śaktiḥ) prevails (syāt…jāyate). || 80 ||
ग्राह्यग्राहकयुग्मं च छलात्सम्मोचितं ततः ।
तस्य संयगभिन्नत्वं शिवशक्ती सह स्मृतम् ॥८१॥
Grāhyagrāhakayugmaṃ ca chalātsammocitaṃ tataḥ |
Tasya saṃyagabhinnatvaṃ śivaśaktī saha smṛtam || 81 ||
And (ca) the pair of ‘subject and object’ (grāhya-grāhaka-yugmam) let loose (sammocitam) the trick of illusion (chalāt), then (tataḥ) their (tasya) complete non-difference (saṃyak-abhinna-tvam) is called (smṛtam) Śivaśakti (śiva-śaktī) together (saha). || 81 ||
शिवतत्त्वे तु चिच्छक्तिरहम्रूपेण काशते ।
तत्रान्तः शक्तितत्त्वं च स्थिरमानन्दशक्तितः ॥८२॥
Śivatattve tu cicchaktirahamrūpeṇa kāśate |
Tatrāntaḥ śaktitattvaṃ ca sthiramānandaśaktitaḥ || 82 ||
In the Śivatattva (śiva-tattve…tu), Cit-śakti (cit-śaktiḥ) shines (kāśate) in the form of ‘Aham’ or ‘I’ (aham-rūpeṇa). And (ca) in that --i.e. in the Śivatattva-- (tatra…antaḥ), the Śaktitattva (śakti-tattvam) rests firmly (sthiram) due to Ānandaśakti --i.e. the Bliss of Awareness-- (ānandaśaktitaḥ). || 82 ||
अतत्त्वं स महेशो’पि मनोन्मन्या सदोदितः ।
उन्मनात्वं शिवो’हं स्यात्सर्वतत्त्वं समं सदा ॥८३॥
Atattvaṃ sa maheśo’pi manonmanyā sadoditaḥ |
Unmanātvaṃ śivo’haṃ syātsarvatattvaṃ samaṃ sadā || 83 ||
Though (api) the Great Lord (maheśaḥ) is ‘atattva’ as He is not a principle (saḥ…atattvam). He is always existing (sadā…uditaḥ) endowed with ‘Manonmanī’ or ‘the Power Which transcends the mind’ (manas-unmanyā). (Atattva is) the State of Being Unminded (unmanātvam), (the Awareness of) “I am Śiva” (śivaḥ…ahaṃ) (that is) nothing but (syāt) when all the principles (sarva-tattvam) are the same (samam) forever (sadā). || 83 ||
तत्त्वज्ञानमिदं शैवे तत्प्रसादात्प्रकाशितम् ।
ततो’रचयमित्थं तद्भक्तानां सम्पदर्थतः ॥८४॥
Tattvajñānamidaṃ śaive tatprasādātprakāśitam |
Tato’racayamitthaṃ tadbhaktānāṃ sampadarthataḥ || 84 ||
The ‘Tattvajñāna’ or the ‘Knowledge of the tattva-s or principles of reality’ (tattva-jñānam) is revealed (prakāśitam) in the Śaiva Doctrine (śaive) due to His Grace (tat-prasādāt). Therefore (tataḥ), I composed (aracayam) that in this way --i.e. in this scripture-- (idam…ittham) for the benefit (sampad-arthataḥ) of His devotees (tat-bhaktānām). || 84 ||
त्रिकशास्त्रानुसारात्तु षट्त्रिंशत्तत्त्वसंयुतम् ।
महानयकथातो’त्र प्रमात्रादिर्यथाक्रम ॥८५॥
Trikaśāstrānusārāttu ṣaṭtriṃśattattvasaṃyutam |
Mahānayakathāto’tra pramātrādiryathākrama || 85 ||
The thirty-six principles are arranged (ṣaṭtriṃśat-tattva-saṃyutam) (here) according to the Scriptures of the Trika (trika-śāstra-anusārāt). There --i.e. in the arrangement of the principles-- (atra), the (proper place of the triad) of the perceiver, etc. (pramātrādiḥ) (is shown) successively (yathā-krama) according to the Kathā-s or Teachings of the Mahānaya (mahā-ānaya-kathātaḥ). || 85 ||
वन्दे’हं सर्वगं पात्रं सर्वस्यैव सदोदितम् ।
महेशं यस्य नेत्रेण सर्वतत्त्वं तु तन्मयम् ॥८६॥
Vande’haṃ sarvagaṃ pātraṃ sarvasyaiva sadoditam |
Maheśaṃ yasya netreṇa sarvatattvaṃ tu tanmayam || 86 ||
I (aham) venerate (vande) Maheśa (maheśam), the All-pervading (sarvagam) Great Lord (Who is) the Always Existing (sadā…uditam) Master (pātram) of the universe (sarvasya…eva), (and) in Whose (yasya) Eyes (netreṇa) all the principles (sarva-tattvam…tu) are composed of Him (tat-mayam). || 86 ||
॥इति दुर्वासोनामकृतातत्त्वावली समाप्ता॥
|| Iti durvāsonāmakṛtātattvāvalī samāptā ||
Here (iti) ends (samāptā) the ‘Tattvāvalī’ or ‘The Catalogue of the Principles’, written by someone by the name Durvāsāḥ (durvāsas‑nāma-kṛtā-tattva-āvalī). ||
