Mahānaya

Upāyacandrikā

Illumination of methods

David Durvāsāḥ

𑆪𑆱𑇀𑆩𑆴𑆤𑇀𑆤𑆩𑆾𑇁𑆱𑇀𑆠𑆶 𑆥𑇀𑆫𑆨𑆮𑆼 𑆱𑇀𑆮𑆧𑆾𑆣-
𑆨𑆷𑆩𑆿 𑆱𑆢𑆳 𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆴 𑆨𑆳𑆱𑆶𑆫𑆳𑆪  𑇅
𑆮𑆴𑆯𑇀𑆮𑆥𑇀𑆫𑆥𑆚𑇀𑆖𑆂 𑆥𑆫𑆪𑆳 𑆱𑇀𑆮𑆯𑆑𑇀𑆠𑇀𑆪𑆳
𑆱𑇀𑆮𑆳 𑆪𑆂 𑆱𑇀𑆮𑆩𑆷𑆫𑇀𑆠𑆴𑆠𑇀𑆫𑆴𑆠𑆪𑆁 𑆠𑇀𑆫𑆴𑆯𑆷𑆬𑆩𑇀𑇆

यस्मिन्नमोऽस्तु प्रभवे स्वबोध-
भूमौ सदा स्पन्दति भासुराय  ।
विश्वप्रपञ्चः परया स्वशक्त्या
स्वा यः स्वमूर्तित्रितयं त्रिशूलम्॥

Yasminnamo'stu prabhave svabodha-
bhūmau sadā spandati bhāsurāya  |
Viśvaprapañcaḥ parayā svaśaktyā
svā yaḥ svamūrtitritayaṃ triśūlam ||

Let there be Salutation (namaḥ…astu) to the Radiant (bhāsurāya) Lord (prabhave), in Whose (yasmin) Abode of Self-awareness (sva-bodha-bhūmau), the sharp (svāḥ) Trident (tri-śūlam) of His own threefold appearance (shines) (sva-mūrti-tritayam) (, that is) the expansion of the universe (viśva-prapañcaḥ), (which) (yaḥ) constantly (sadā) pulsates (spandati) through His Supreme Power (parayā…sva-śaktyā).

𑆥𑇀𑆫𑆡𑆩𑆳 𑆱 𑆯𑆴𑆮𑆾 𑆩𑆷𑆫𑇀𑆠𑆴𑆫𑆲𑆩𑆱𑇀𑆩𑆵𑆠𑆴 𑆑𑆡𑇀𑆪𑆠𑆼  𑇅
𑆯𑆴𑆮𑆯𑆑𑇀𑆠𑆴𑆫𑆱𑆳𑆱𑇀𑆮𑆳𑆢 𑆇𑆠𑇀𑆠𑆩𑆥𑆶𑆫𑆶𑆰𑆾’𑆥𑆴 𑆖 𑇆𑇑𑇆

प्रथमा स शिवो मूर्तिरहमस्मीति कथ्यते  ।
शिवशक्तिरसास्वाद उत्तमपुरुषो’पि च ॥१॥

Prathamā sa śivo mūrtirahamasmīti kathyate  |
Śivaśaktirasāsvāda uttamapuruṣo’pi ca || 1 ||

The First (prathamā) appearance (mūrtiḥ) is (saḥ) Śiva (śivaḥ), (Who is) said to be (kathyate) ‘I Am’ (aham-asmi…iti), (which is but) tasting the juice of (the union of) Śiva and Śakti (śiva-śakti-rasa-āsvādaḥ), and (api…ca) the First (grammatical) Person (uttama-puruṣaḥ). || 1 ||

𑆠𑇀𑆮𑆩𑇀𑆫𑆷𑆥𑆼𑆟 𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆳 𑆱𑆳 𑆩𑆷𑆫𑇀𑆠𑆴𑆂 𑆯𑆑𑇀𑆠𑆴𑆂 𑆥𑇀𑆫𑆥𑆚𑇀𑆖𑆤𑆩𑇀  𑇅
𑆨𑆳𑆠𑆵𑆲 𑆪𑆳𑆠𑇀𑆩𑆢𑆫𑇀𑆯𑆾𑇁𑆥𑆴 𑆩𑆣𑇀𑆪𑆩𑆥𑆶𑆫𑆶𑆰𑆾𑇁𑆥𑆴 𑆖 𑇆𑇒𑇆

त्वम्रूपेण द्वितीया सा मूर्तिः शक्तिः प्रपञ्चनम्  ।
भातीह यात्मदर्शोऽपि मध्यमपुरुषोऽपि च ॥२॥

Tvamrūpeṇa dvitīyā sā mūrtiḥ śaktiḥ prapañcanam  |
Bhātīha yātmadarśo'pi madhyamapuruṣo'pi ca || 2 ||

The Second (dvitīyā) appearance (mūrtiḥ) is (sā) Śakti (śaktiḥ) in the form of ‘You’ (tvam-rūpeṇa), Who (yā) appears (bhāti) as an expansion (prapañcanam) here --i.e. at this level-- (iha), and also (api) (as) a mirror --lit. Self-shower-- (ātmā-darśaḥ); moreover, (as) the Second (grammatical) Person (madhyama-puruṣaḥ…api…ca). || 2 ||

𑆠𑆢𑇀𑆫𑆷𑆥𑆼𑆟 𑆠𑆸𑆠𑆵𑆪𑆳 𑆱𑆳 𑆩𑆷𑆫𑇀𑆠𑆴𑆂 𑆱𑇀𑆮𑆩𑆴𑆲 𑆥𑆯𑇀𑆪𑆠𑆴  𑇅
𑆧𑆴𑆩𑇀𑆧𑆳𑆓𑆠𑆳𑆟𑆶𑆱𑆁𑆘𑇀𑆚𑆳𑆥𑆴 𑆥𑇀𑆫𑆡𑆩𑆥𑆶𑆫𑆶𑆰𑆾𑇁𑆥𑆴 𑆖 𑇆𑇓𑇆

तद्रूपेण तृतीया सा मूर्तिः स्वमिह पश्यति  ।
बिम्बागताणुसंज्ञापि प्रथमपुरुषोऽपि च ॥३॥

Tadrūpeṇa tṛtīyā sā mūrtiḥ svamiha paśyati  |
Bimbāgatāṇusaṃjñāpi prathamapuruṣo'pi ca || 3 ||

The (sā) Third (tṛtīyā) appearance (mūrtiḥ) is reflected (bimba-āgatā) (and) though (api) technically called the ‘aṇu’ or ‘the limited being’ (aṇu-saṃjñā) (who) sees (paśyati) himself (svam) there --i.e. in the mirror-- (iha) in the form of ‘That’ (tat-rūpeṇa), it --i.e. the Third appearance-- is also the Third (grammatical) Person (prathama-puruṣaḥ…api…ca). || 3 ||

𑆇𑆠𑇀𑆠𑆩𑆱𑇀𑆪𑆽𑆮 𑆫𑆷𑆥𑆁 𑆪𑆠𑇀𑆫𑆾𑆥𑆯𑇀𑆫𑆾𑆠𑆳𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆂  𑇅
𑆱𑆫𑇀𑆮𑆢𑆳𑆣𑆴𑆑𑆮𑆴𑆖𑇀𑆗𑆼𑆢𑆳 𑆮𑆳𑆖𑆳𑆲𑆵𑆤𑆁 𑆮𑆴𑆱𑆳𑆫𑆴𑆠𑆳𑆂 𑇆𑇔𑇆

उत्तमस्यैव रूपं यत्रोपश्रोताप्रकाशितः  ।
सर्वदाधिकविच्छेदा वाचाहीनं विसारिताः ॥४॥

Uttamasyaiva rūpaṃ yatropaśrotāprakāśitaḥ  |
Sarvadādhikavicchedā vācāhīnaṃ visāritāḥ || 4 ||

Only (eva) the nature (rūpam) of the First Person (uttamasya) is always (sarvadā) devoid of speech --i.e. silent-- (vācā-hīnam), in which (yatra) there is no one to talk to --lit. no listener is manifested-- (upaśrotā…aprakāśitaḥ), (and in which any) further divisions (adhika-vicchedāḥ) expand (visāritāḥ). || 4 ||

𑆪𑆂 𑆱 𑆇𑆠𑇀𑆠𑆩𑆩𑆿𑆤𑆼𑇁 𑆩𑆷𑆫𑇀𑆠𑆾 𑆫𑆳𑆘𑆠𑆴 𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂  𑇅
𑆨𑆳𑆠𑆴 𑆩𑆣𑇀𑆪𑆩𑆫𑆷𑆥𑆁 𑆱𑆷𑆖𑆴𑆠𑆳𑆲𑆩𑆱𑇀𑆩𑆴𑆱𑆕𑇀𑆓𑆩𑆂 𑇆𑇕𑇆

यः स उत्तममौनेऽ मूर्तो राजति स्वभावतः  ।
भाति मध्यमरूपं सूचिताहमस्मिसङ्गमः ॥५॥

Yaḥ sa uttamamaune' mūrto rājati svabhāvataḥ  |
Bhāti madhyamarūpaṃ sūcitāhamasmisaṅgamaḥ || 5 ||

That (saḥ) which (yaḥ) naturally (svabhāvataḥ) shines (rājati) without form (amūrtaḥ) in the Silence of the First Person (uttama-maune) appears (bhāti) as the nature of the Second Person (madhyama-rūpam) (that is) a communicated --i.e. pronounced in mind-- connection between ‘I’ and ‘Am’ (sūcita-aham-asmi-saṅgamaḥ). || 5 ||

𑆃𑆠𑆾 𑆩𑆣𑇀𑆪𑆩𑆫𑆷𑆥𑆁 𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆨𑆼𑆢𑆾 𑆮𑆳𑆮𑆴𑆨𑆼𑆢𑆴𑆠𑆩𑇀  𑇅
𑆪𑆱𑇀𑆪 𑆠𑆤𑇀𑆠𑆴𑆂 𑆱 𑆥𑆯𑇀𑆖𑆳𑆠𑇀𑆥𑇀𑆫𑆡𑆩𑆾 𑆮𑆴𑆰𑆪𑆱𑆩𑇀𑆩𑆴𑆠𑆂 𑇆𑇖𑇆

अतो मध्यमरूपं सूक्ष्मभेदो वाविभेदितम्  ।
यस्य तन्तिः स पश्चात्प्रथमो विषयसम्मितः ॥६॥

Ato madhyamarūpaṃ sūkṣmabhedo vāvibheditam  |
Yasya tantiḥ sa paścātprathamo viṣayasammitaḥ || 6 ||

Therefore (ataḥ), the nature of the Second Person (madhyama-rūpam) is a subtle differentiation (sūkṣma-bhedaḥ) without separation (vā…avibheditam), of which --i.e. Second Person’s-- (yasya) extension (tantiḥ), afterwards (paścāt), (becomes) the (saḥ) Third Person (prathamaḥ), (which) is destined for (the existence of) the objects of the senses --i.e. with mind included-- (viṣaya-sammitaḥ). || 6 ||

𑆱𑆠𑇀𑆪𑆁 𑆠𑆶 𑆩𑆣𑇀𑆪𑆩𑆼𑇁𑆫𑇀𑆡𑆾𑇁𑆥𑆵𑆢𑆩𑇀𑆫𑆷𑆥𑆼𑆟𑆽𑆮 𑆢𑆫𑇀𑆯𑆴𑆠𑆂  𑇅
𑆱𑆩𑆵𑆥𑆩𑆷𑆫𑇀𑆠𑆴𑆩𑆳𑆠𑇀𑆫𑆱𑇀𑆠𑆠𑇀𑆱𑆳𑆫𑆾 𑆮𑆳 𑆱𑆕𑇀𑆓𑆩𑆳𑆮𑆣𑆴𑆂 𑇆𑇗𑇆

𑆱 𑆮𑆴𑆩𑆫𑇀𑆯𑆮𑆴𑆯𑆼𑆰𑆾 𑆪𑆾 𑆩𑆣𑇀𑆪𑆩𑆳𑆠𑇀𑆩𑆽𑆮 𑆱𑆕𑇀𑆓𑆩𑆳𑆠𑇀  𑇅
𑆑𑆬𑇀𑆥𑆤𑆾𑆖𑇀𑆖𑆳𑆫𑆴𑆠𑆳 𑆤𑆽𑆮 𑆠𑆱𑇀𑆪𑆳𑆮𑆴𑆨𑆼𑆢𑆴𑆠𑆾 𑆪𑆠𑆂 𑇆𑇘𑇆

𑆪𑆢𑆳 𑆠𑆶 𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆨𑆼𑆢𑆾𑇁𑆥𑆴 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆾𑇁𑆤𑇀𑆠𑆠𑆾 𑆮𑆴𑆨𑆼𑆢𑆴𑆠𑆂  𑇅
𑆥𑇀𑆫𑆡𑆩𑆼𑇁𑆤𑇀𑆠𑆫𑇀𑆮𑆴𑆯𑆼𑆰𑆠𑇀𑆮𑆫𑆷𑆥𑆵 𑆤 𑆱𑆕𑇀𑆓𑆩𑆱𑇀𑆠𑆢𑆳 𑇆𑇙𑇆

सत्यं तु मध्यमेऽर्थोऽपीदम्रूपेणैव दर्शितः  ।
समीपमूर्तिमात्रस्तत्सारो वा सङ्गमावधिः ॥७॥

स विमर्शविशेषो यो मध्यमात्मैव सङ्गमात्  ।
कल्पनोच्चारिता नैव तस्याविभेदितो यतः ॥८॥

यदा तु सूक्ष्मभेदोऽपि प्रोक्तोऽन्ततो विभेदितः  ।
प्रथमेऽन्तर्विशेषत्वरूपी न सङ्गमस्तदा ॥९॥

Satyaṃ tu madhyame'rtho'pīdamrūpeṇaiva darśitaḥ  |
Samīpamūrtimātrastatsāro vā saṅgamāvadhiḥ || 7 ||

Sa vimarśaviśeṣo yo madhyamātmaiva saṅgamāt  |
Kalpanoccāritā naiva tasyāvibhedito yataḥ || 8 ||

Yadā tu sūkṣmabhedo'pi prokto'ntato vibheditaḥ  |
Prathame'ntarviśeṣatvarūpī na saṅgamastadā || 9 ||

(On the level of) the Second Person (madhyame), objects are (arthaḥ…api) certainly (satyam…tu) displayed (darśitaḥ), but only (eva) in the form of ‘this’ (idam-rūpeṇa), (as) it is just the form of ‘nearness’ (samīpa-mūrti-mātraḥ), though (vā) the essence of it --i.e. of the Second Person-- (tat-sāraḥ) is attention to the ‘connection’ (saṅgama-avadhiḥ). || 7 ||

Due to the connection (saṅgamāt), a particular level of awareness (vimarśa-viśeṣaḥ) is truly (eva) the (saḥ) character or nature of the Second Person (madhyama-ātmā), which --i.e. such an awareness-- (yaḥ) is not at all (na…eva) its (tasya) articulated (uccāritā) mental content (kalpanā), since (yataḥ) (‘I’ and ‘Am’ on the level of the Second Person is) not separated (avibheditaḥ). || 8 ||

When (yadā…tu) the aforesaid (proktaḥ) subtle differentiation (sūkṣma-bhedaḥ…api) finally (antataḥ) becomes separated (vibheditaḥ) in the Third Person (prathame…antaḥ), then (tadā) (by) assuming the form of distinction (viśeṣa-tva-rūpī), (apparently) no (na) connection (remains) (saṅgamaḥ). || 9 ||

𑆪𑆠𑆂 𑆱𑆕𑇀𑆓𑆩𑆫𑆷𑆥𑆁 𑆱𑆁𑆓𑆶𑆥𑇀𑆠𑆁 𑆨𑆮𑆠𑆴 𑆩𑆣𑇀𑆪𑆩𑆼  𑇅
𑆥𑇀𑆫𑆡𑆩𑆼 𑆠𑆠𑇀𑆠𑆠𑆾 𑆨𑆳𑆠𑆴 𑆢𑆷𑆫𑆠𑆳𑆱𑆁𑆮𑆴𑆢𑆼𑆮 𑆖 𑇆𑇑𑇐𑇆

यतः सङ्गमरूपं संगुप्तं भवति मध्यमे  ।
प्रथमे तत्ततो भाति दूरतासंविदेव च ॥१०॥

Yataḥ saṅgamarūpaṃ saṃguptaṃ bhavati madhyame  |
Prathame tattato bhāti dūratāsaṃvideva ca || 10 ||

Since (yataḥ) the nature of the connection (of ‘I’ and ‘Am’) (saṅgama-rūpam) in the Second Person (madhyame) becomes (bhavati) concealed (saṃguptam) in the Third Person (prathame); therefore (tataḥ), it (tat) appears (bhāti) as the sense of distance --i.e. separation from the objects-- (dūratā-saṃvit…eva…ca). || 10 ||

𑆩𑆷𑆫𑇀𑆠𑆴𑆠𑇀𑆫𑆪𑆁 𑆩𑆲𑆼𑆯𑆱𑇀𑆪 𑆨𑆴𑆤𑇀𑆤𑆱𑆁𑆢𑆫𑇀𑆯𑆤𑆁 𑆪𑆡𑆳  𑇅
𑆱𑇀𑆥𑆰𑇀𑆛𑆾𑆠𑇀𑆠𑆩𑆱𑇀𑆡𑆴𑆠𑆳𑆤𑆴 𑆥𑇀𑆫𑆡𑆩𑆼 𑆘𑆳𑆠𑆳𑆤𑆴 𑆩𑆣𑇀𑆪𑆩𑆼 𑇆𑇑𑇑𑇆

मूर्तित्रयं महेशस्य भिन्नसंदर्शनं यथा  ।
स्पष्टोत्तमस्थितानि प्रथमे जातानि मध्यमे ॥११॥

Mūrtitrayaṃ maheśasya bhinnasaṃdarśanaṃ yathā  |
Spaṣṭottamasthitāni prathame jātāni madhyame || 11 ||

Just as (yathā) the threefold appearance (of the three grammatical persons) (murti‑trayam) is the different phases of manifestation (bhinna-saṃdarśanam) of the Great Lord (maheśasya), (in the same way,) the (multitude of) beings (jātāni) (who) rest on the evident First Person (spaṣṭa-uttama-sthitāni), (rise) in the Second (madhyame) (and) Third Persons (prathame). || 11 ||

This (etat) Doctrine (matam) in which (yatra) the Power of the Freedom of Supreme Reality (parama-artha-svātantrya-śaktiḥ) appears (bhāti) as Its threefold aspect (tat-trayam) without being ever different from them (samyag-avibhinnam) is (iti) the Doctrine of the Trika or the Triad (trikam) that is the Doctrine of ‘Śaktitrayam’ or the Three Śakti-s (śakti-trayam) which represent the Triad of ‘Śiva, Śakti’ and ‘aṇu (śiva-śakti-aṇu-matam) or the Supreme Power called ‘Parā, the middle Power which acts like a bridge called ‘Parāparā, and the non-supreme Power called ‘aṇu’ or ‘Aparā (parā-setu-rūpa-parāparā-aṇu-ākhyā-aparā-matam), respectively (yathākrama). This (eṣaḥ) aṇu (aṇuḥ) is connected (saṃyutaḥ) with the Supreme Power Parā (parayā) by means of the middle one Parāparā (parā-aparā-yuktitaḥ).

This (etat) is the Doctrine of the Secret of ‘Manifestation’ (sṛṣṭi-bīja-matam), in which (yatra) ‘Śiva’ (śivaḥ) is said to be the Supreme Power (parā-śaktiḥ) of the Great Lord (mahā-īśvarasya), ‘Śakti’ (śaktiḥ…ca) is His (tasya) supreme-non-supreme Power (parā-aparā-śaktiḥ), and (ca) ‘aṇu’ (aṇuḥ) is His non-supreme Power (tat-aparā-śaktiḥ), and (ca) all these three Powers (etat-śakti-trayam) constitute the Weapon of the Great Lord (mahā-īśvara-triśūla-rūpi).

Śiva (śivaḥ) is the Solitary (ekaḥ) Being (bhāvaḥ) as the First Grammatical Person (uttama-puruṣa-rūpeṇa). The idea of the multitude of beings (bahu-bhāva-kalpanā) has no room (anavakāśā…na…bhāti) in Śiva (niravakāśa-śive). The idea of the multitude of beings (bahu-kalpanā) comes to light (bhāti) in Śakti (śaktyām) by means of mental activity (saṃkalpataḥ). The difference (bhedaḥ) between the Second and Third Grammatical Persons (madhyama-prathama-puruṣayoḥ), where (yatra) the idea of the multitude of beings (bahu-bhāvaḥ) exists (bhavet), is characterized by the notion of ‘nearness’ and ‘distance (samīpa-dūratā-ātmakaḥ), respectively (yathākrama).

Different (bhedaḥ) means that (tat) reality (vastu) that (yat) one (kaścid) can (śaktaḥ) think about (cintitum) without feeling separation (avibhinnatve). There is only one (ekam) reality (vastu) which (īdṛśam) fits (yogyam) this (etasya): oneself (svaḥ). One (kaścid) can (śaktaḥ) think about (cintitum) oneself (svam), but one never feels (vinā) that one is separated from oneself (svāt-vibhinnatvam), because (yataḥ) “they” (tau) are (iti) the same being (samau). This (iti) is the reality of ‘being different, but not separated (avibhinnatva-bheda-śabda-arthaḥ). This (eṣaḥ) ‘oneself’ (svaḥ) is (iti) called ‘the limited subject’ (aṇuḥ) in the Yogaśāstra-s (yogaśāstre), simply because (yataḥ) the Supreme Subject (para-pramātā) cannot be (na) an object of thought (grāhyaḥ).

𑆮𑆳𑆓𑇀𑆢𑆫𑇀𑆯𑆴𑆠𑆽𑆮 𑆪𑆳 𑆱𑆳 𑆬𑆑𑇀𑆰𑇀𑆪𑆾𑆥𑆯𑇀𑆫𑆾𑆠𑆳𑆥𑆴 𑆩𑆣𑇀𑆪𑆩𑆼  𑇅
𑆮𑆫𑇀𑆠𑆩𑆳𑆤𑆾𑇁 𑆠𑇀𑆫 𑆪𑆾 𑆪𑆳𑆮𑆠𑇀𑆱𑆕𑇀𑆓𑆩𑆾 𑆤𑆽𑆮 𑆗𑆳𑆢𑆴𑆠𑆂 𑇆𑇑𑇒𑇆

वाग्दर्शितैव या सा लक्ष्योपश्रोतापि मध्यमे  ।
वर्तमानोऽ त्र यो यावत्सङ्गमो नैव छादितः ॥१२॥

Vāgdarśitaiva yā sā lakṣyopaśrotāpi madhyame  |
Vartamāno' tra yo yāvatsaṅgamo naiva chāditaḥ || 12 ||

Speech (vāc) truly (eva) appears (darśitā) in the Second Person (madhyame), which --i.e. Speech-- (yā) is (sā) to be regarded (lakṣyā) as the (existence of a) listener (upaśrotā…api), who (yaḥ) exists (vartamānaḥ) there --i.e. on the plane of the Second Person-- (atra), while (yāvat) the connection (saṅgamaḥ) does not (na…eva) concealed (chāditaḥ). || 12 ||

𑆥𑇀𑆫𑆡𑆩𑆱𑇀𑆪 𑆠𑆶 𑆮𑆴𑆱𑇀𑆠𑆳𑆫𑆳𑆠𑇀𑆱𑆕𑇀𑆓𑆩𑆳𑆢𑆫𑇀𑆯𑆤𑆼 𑆑𑆴𑆬  𑇅
𑆩𑆣𑇀𑆪𑆩𑆳𑆤𑇀𑆩𑆣𑇀𑆪𑆩𑆾 𑆩𑆿𑆤𑆵 𑆠𑆠𑆾 𑆨𑆮𑆠𑆴 𑆱𑆫𑇀𑆮𑆠𑆂 𑇆𑇑𑇓𑇆

𑆥𑇀𑆫𑆡𑆩𑆼𑆤𑆽𑆮 𑆱𑆁𑆬𑆳𑆥𑆾 𑆪𑆠𑇀𑆫𑆳𑆠𑆾 𑆤 𑆱𑆲𑆾𑆢𑆴𑆠𑆂  𑇅
𑆠𑆢𑆨𑆳𑆮𑆼𑇁𑆥𑆴 𑆱𑆁𑆑𑆬𑇀𑆥𑆾 𑆢𑆷𑆫𑆱𑇀𑆡𑆴𑆠𑆳𑆫𑇀𑆡𑆫𑆷𑆥𑆠𑆂 𑇆𑇑𑇔𑇆

प्रथमस्य तु विस्तारात्सङ्गमादर्शने किल  ।
मध्यमान्मध्यमो मौनी ततो भवति सर्वतः ॥१३॥

प्रथमेनैव संलापो यत्रातो न सहोदितः  ।
तदभावेऽपि संकल्पो दूरस्थितार्थरूपतः ॥१४॥

Prathamasya tu vistārātsaṅgamādarśane kila  |
Madhyamānmadhyamo maunī tato bhavati sarvataḥ || 13 ||

Prathamenaiva saṃlāpo yatrāto na sahoditaḥ  |
Tadabhāve'pi saṃkalpo dūrasthitārtharūpataḥ || 14 ||

During the disappearance of the connection (saṅgama-adarśane) due to the expansion (vistārāt) of the Third Person (prathamasya…tu) from the Second Person (madhyamāt), the Second Person (madhyamaḥ), therefore (tataḥ), certainly (kila) becomes (bhavati) silent (maunī) everywhere --i.e. in all the separated objects-- (sarvataḥ). || 13 ||

Hence (ataḥ) no (na) conversation (saṃlāpaḥ) with (saha) the Third Person (prathamena…eva) takes place (uditaḥ) there (yatra), and (api) in the absence of that --i.e. of conversation-- (tat-abhāve), imagination (rises) (saṃkalpaḥ), because of the appearance of distant objects (dūra-sthita-artha-rūpataḥ). || 14 ||

𑆮𑆴𑆢𑆷𑆫𑆾 𑆩𑆣𑇀𑆪𑆩𑆾 𑆨𑆳𑆠𑆴 𑆑𑆬𑇀𑆥𑆤𑆼 𑆖 𑆮𑆴𑆨𑆼𑆢𑆴𑆠𑆂  𑇅
𑆩𑆲𑆳𑆱𑇀𑆡𑆷𑆬𑆱𑇀𑆠𑆠𑆂 𑆑𑆾𑇁𑆥𑆴 𑆩𑆶𑆩𑆷𑆫𑇀𑆰𑆶𑆂 𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆱𑆕𑇀𑆓𑆩𑆂 𑇆𑇑𑇕𑇆

विदूरो मध्यमो भाति कल्पने च विभेदितः  ।
महास्थूलस्ततः कोऽपि मुमूर्षुः सूक्ष्मसङ्गमः ॥१५॥

Vidūro madhyamo bhāti kalpane ca vibheditaḥ  |
Mahāsthūlastataḥ ko'pi mumūrṣuḥ sūkṣmasaṅgamaḥ || 15 ||

In imagination --i.e. on the level of the Third Person-- (kalpane), the Second Person (madhyamaḥ) appears (bhāti) distant (vidūraḥ) and (ca) separated (vibheditaḥ), then (tataḥ) the subtle connection (sūkṣma-saṅgamaḥ) (becomes) extremely gross (mahā-sthūlaḥ), (as) something (kaḥ…api), (which is) about to die (mumūrṣuḥ). || 15 ||

𑆠𑆠𑇀𑆫𑆳𑆟𑆶𑆧𑆾𑆣𑆨𑆷𑆩𑆿 𑆱 𑆱𑇀𑆡𑆷𑆬𑆱𑆕𑇀𑆓𑆩𑆪𑆾𑆓𑆠𑆂  𑇅
𑆩𑆲𑆿𑆔𑆼𑆰𑆶 𑆱𑇀𑆮𑆨𑆳𑆮𑆾𑇁𑆤𑇀𑆠𑆫𑇀𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆼𑆰𑇀𑆮𑆬𑇀𑆥𑆱𑇀𑆠𑆶 𑆬𑆑𑇀𑆰𑇀𑆪𑆠𑆼 𑇆𑇑𑇖𑇆

तत्राणुबोधभूमौ स स्थूलसङ्गमयोगतः  ।
महौघेषु स्वभावोऽन्तर्ग्राह्येष्वल्पस्तु लक्ष्यते ॥१६॥

Tatrāṇubodhabhūmau sa sthūlasaṅgamayogataḥ  |
Mahaugheṣu svabhāvo'ntargrāhyeṣvalpastu lakṣyate || 16 ||

According to the nature of gross connection (sthūla-saṅgama-yogataḥ), there (tatra), on the level of awareness of the ‘aṇu’ or the ‘limited being’ (aṇu-bodha-bhūmau), the (saḥ) essence of one’s own Self (sva-bhāvaḥ) looks (lakṣyate) minute (alpaḥ…tu) in the middle (antar) of the strong flow (mahā-ogheṣu) of (mental) objects (grāhyeṣu). || 16 ||

𑆠𑆷𑆰𑇀𑆟𑆵𑆁 𑆱𑆲𑆘𑆩𑆽𑆑𑇀𑆪𑆁 𑆪𑆢𑆶𑆠𑇀𑆠𑆩𑆣𑆳𑆩𑆤𑆴 𑆱𑇀𑆡𑆴𑆠𑆩𑇀  𑇅
𑆠𑆢𑇀𑆪𑆠𑆾 𑆩𑆣𑇀𑆪𑆩𑆳𑆢𑆳𑆮𑆥𑇀𑆪𑆑𑇀𑆰𑆪𑆩𑆼𑆮 𑆠𑆴𑆰𑇀𑆜𑆠𑆴 𑇆𑇑𑇗𑇆

तूष्णीं सहजमैक्यं यदुत्तमधामनि स्थितम्  ।
तद्यतो मध्यमादावप्यक्षयमेव तिष्ठति ॥१७॥

Tūṣṇīṃ sahajamaikyaṃ yaduttamadhāmani sthitam  |
Tadyato madhyamādāvapyakṣayameva tiṣṭhati || 17 ||

Since (yataḥ) that inherent (sahajam) Oneness (aikyam) which (yat) is silently (tūṣṇīṃ) established (sthitam) in the Abode of the First Person (uttama-dhāmani) is truly (eva) imperishable (akṣayam), It (tat) remains (tiṣṭhati) even (api) in the Second (and the Third Persons) (madhyama-ādau). || 17 ||

𑆬𑆑𑇀𑆰𑇀𑆪𑆳 𑆩𑆣𑇀𑆪𑆩𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆶 𑆥𑇀𑆫𑆯𑇀𑆤𑆵 𑆖 𑆥𑇀𑆫𑆠𑆴𑆮𑆳𑆖𑆑𑆂  𑇅
𑆱𑆁𑆬𑆳𑆥𑆯𑆑𑇀𑆠𑆴𑆫𑆷𑆥𑆼𑆟 𑆘𑆵𑆮𑆤𑆩𑆠𑆴𑆯𑆳𑆬𑆴𑆤𑆵 𑇆𑇑𑇘𑇆

लक्ष्या मध्यमभूमिस्तु प्रश्नी च प्रतिवाचकः  ।
संलापशक्तिरूपेण जीवनमतिशालिनी ॥१८॥

Lakṣyā madhyamabhūmistu praśnī ca prativācakaḥ  |
Saṃlāpaśaktirūpeṇa jīvanamatiśālinī || 18 ||

The level of the Second Person (madhyama-bhūmiḥ…tu) in the form of the Power of conversation (saṃlāpa-śakti-rūpeṇa) is to be regarded (lakṣyā) as the (existence of the) questioner (praśnī) and (ca) the responder (prati-vācakaḥ), furnished with the notion of life (jīvana-mati-śālinī). || 18 ||

𑆪𑆳𑆮𑆠𑇀𑆥𑇀𑆫𑆡𑆩𑆨𑆷𑆩𑆳𑆮𑆥𑆴 𑆱𑆁𑆮𑆴𑆢𑇀𑆨𑆳𑆠𑆴 𑆱𑆕𑇀𑆓𑆩𑆂  𑇅
𑆓𑆠𑆳𑆓𑆠𑆱𑇀𑆪 𑆤𑆴𑆫𑇀𑆘𑆵𑆮𑆱𑇀𑆪 𑆖𑆴𑆠𑇀𑆠𑆓𑆱𑇀𑆪 𑆱𑆫𑇀𑆮𑆢𑆳 𑇆𑇑𑇙𑇆

यावत्प्रथमभूमावपि संविद्भाति सङ्गमः  ।
गतागतस्य निर्जीवस्य चित्तगस्य सर्वदा ॥१९॥

Yāvatprathamabhūmāvapi saṃvidbhāti saṅgamaḥ  |
Gatāgatasya nirjīvasya cittagasya sarvadā || 19 ||

On the contrary (yāvat), on the level of the Third Person (prathama-bhūmau…api), the connection (saṅgamaḥ) constantly (sarvadā) appears (bhāti) as the perception (saṃvit) of the rise and fall --lit. coming and going-- (gatāgatasya) of the lifeless (nirjīvasya) content of mind --lit. that which pervades the mind-- (citta-gasya). || 19 ||

𑆪𑆠𑆂 𑆥𑇀𑆫𑆡𑆩𑆫𑆷𑆥𑆁 𑆠𑆢𑇀𑆓𑆠𑆳𑆓𑆠𑆁 𑆥𑆶𑆤𑆂 𑆥𑆶𑆤𑆂  𑇅
𑆑𑆬𑇀𑆥𑆤𑆳𑆯𑆧𑇀𑆢𑆴𑆠𑆁 𑆠𑆢𑇀𑆪𑆠𑇀𑆱𑇀𑆡𑆴𑆫𑆠𑇀𑆮𑆁 𑆤 𑆱𑆢𑆳 𑆠𑆠𑆂 𑇆𑇒𑇐𑇆

यतः प्रथमरूपं तद्गतागतं पुनः पुनः  ।
कल्पनाशब्दितं तद्यत्स्थिरत्वं न सदा ततः ॥२०॥

Yataḥ prathamarūpaṃ tadgatāgataṃ punaḥ punaḥ  |
Kalpanāśabditaṃ tadyatsthiratvaṃ na sadā tataḥ || 20 ||

Since (yataḥ) the (tat) nature of the Third Person (prathama-rūpam) is the noise of imagination (kalpanā-śabditam) which (yat) comes and goes (gata-āgatam) in a cyclical way (punaḥ…punaḥ); therefore (tataḥ) it is (tat) never (na…sadā) stability (sthiratvam). || 20 ||

𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆱𑆕𑇀𑆓𑆩𑆱𑆁𑆱𑇀𑆡𑆳𑆫𑇀𑆡𑆼 𑆥𑆶𑆤𑆾 𑆮𑆴𑆰𑆪𑆣𑆳𑆫𑆟𑆩𑇀  𑇅
𑆄𑆟𑆮𑆾𑆥𑆳𑆪𑆱𑆁𑆘𑇀𑆚𑆳 𑆥𑇀𑆫𑆡𑆩𑆑𑇀𑆰𑆟𑆴𑆑𑆱𑆕𑇀𑆓𑆩𑆳𑆠𑇀 𑇆𑇒𑇑𑇆

सूक्ष्मसङ्गमसंस्थार्थे पुनो विषयधारणम्  ।
आणवोपायसंज्ञा प्रथमक्षणिकसङ्गमात् ॥२१॥

Sūkṣmasaṅgamasaṃsthārthe puno viṣayadhāraṇam  |
Āṇavopāyasaṃjñā prathamakṣaṇikasaṅgamāt || 21 ||

The act of holding an object (viṣaya-dhāraṇam) for the sake of re-establishing the (previously lost) subtle connection (sūkṣma-saṅgama-saṃstha-arthe…punaḥ), is technically called ‘Āṇavopāya’ or the means of aṇu, the limited being (āṇava-upāya-saṃjñā), on account of the momentary (nature) of (such) a connection in the Third Person (prathama-kṣaṇika-saṅgamāt). || 21 ||

𑆮𑆴𑆥𑇀𑆫𑆪𑆾𑆓𑆮𑆴𑆫𑆳𑆩𑆼 𑆣𑇀𑆪𑆼𑆪𑆼𑆤 𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆾 𑆲𑆴 𑆱𑆕𑇀𑆓𑆩𑆂  𑇅
𑆱𑆁𑆱𑇀𑆡𑆳𑆥𑆴𑆠𑆾𑇁𑆥𑆴 𑆯𑆳𑆑𑇀𑆠𑆾𑆥𑆳𑆪𑆱𑇀𑆠𑆶 𑆩𑆣𑇀𑆪𑆩𑆣𑆳𑆩𑆤𑆴 𑇆𑇒𑇒𑇆

विप्रयोगविरामे ध्येयेन सूक्ष्मो हि सङ्गमः  ।
संस्थापितोऽपि शाक्तोपायस्तु मध्यमधामनि ॥२२॥

Viprayogavirāme dhyeyena sūkṣmo hi saṅgamaḥ  |
Saṃsthāpito'pi śāktopāyastu madhyamadhāmani || 22 ||

In the cessation of the separation (viprayoga-virāme) from the object of meditation (dhyeyena), the truly (hi) subtle (sūkṣmaḥ) connection (saṅgamaḥ) is established (saṃsthāpitaḥ), and (api) the means (which) pertains to Śakti (rises) (śākta-upāyaḥ…tu) in the domain of the Second Person (madhyama-dhāmani). || 22 ||

𑆱𑇀𑆮𑆮𑆴𑆩𑆫𑇀𑆯𑆾 𑆪𑆢𑆳 𑆥𑇀𑆫𑆠𑇀𑆪𑆶𑆥𑆬𑆧𑇀𑆣𑆱𑇀𑆠𑆠𑇀𑆫 𑆱𑆫𑇀𑆮𑆠𑆂  𑇅
𑆱𑆁𑆬𑆳𑆥𑆾𑆬𑇀𑆬𑆕𑇀𑆔𑆤𑆁 𑆥𑇀𑆫𑆯𑇀𑆤𑇀𑆪𑆳𑆢𑆼𑆂 𑆱𑆁𑆪𑆾𑆓𑆼𑆤 𑆱𑆫𑇀𑆮𑆡𑆳 𑇆𑇒𑇓𑇆

स्वविमर्शो यदा प्रत्युपलब्धस्तत्र सर्वतः  ।
संलापोल्लङ्घनं प्रश्न्यादेः संयोगेन सर्वथा ॥२३॥

Svavimarśo yadā pratyupalabdhastatra sarvataḥ  |
Saṃlāpollaṅghanaṃ praśnyādeḥ saṃyogena sarvathā || 23 ||

When (yadā) I-consciousness (sva-vimarśaḥ) is regained (prati-upa-labdhaḥ) there (tatra) completely (sarvataḥ), the act of transcending the conversation (takes place) (saṃlāpa-ullaṅghanam) in the highest degree (sarvathā) through the union (saṃyogena) of the questioner and the responder (praśnī-ādeḥ). || 23 ||

𑆇𑆠𑇀𑆠𑆩𑆾𑆥𑆳𑆪 𑆍𑆮𑆽𑆑𑆂 𑆯𑆽𑆮𑆾𑆥𑆳𑆪𑆾𑇁 𑆮𑆴𑆖𑆳𑆫𑆟𑆩𑇀  𑇅
𑆑𑆬𑇀𑆥𑆴𑆠𑆼 𑆱𑆲𑆘𑆼 𑆖𑆽𑆮 𑆮𑆴𑆯𑆼𑆰𑆾 𑆪𑆠𑇀𑆫 𑆤𑆳𑆯𑆴𑆠𑆂 𑇆𑇒𑇔𑇆

उत्तमोपाय एवैकः शैवोपायोऽ विचारणम्  ।
कल्पिते सहजे चैव विशेषो यत्र नाशितः ॥२४॥

Uttamopāya evaikaḥ śaivopāyo' vicāraṇam  |
Kalpite sahaje caiva viśeṣo yatra nāśitaḥ || 24 ||

The Way of the First Person (uttama-upāyaḥ) is non-deliberation (avicāraṇam) (that is) nothing but (eva…ekaḥ) the Way of Śiva (śaiva-upāyaḥ), in which (yatra) the difference (viśeṣaḥ) between the innate (sahaje) and (ca…eva) the ‘created’ (kalpite) (becomes) banished (nāśitaḥ). || 24 ||

𑆃𑆟𑆾𑆱𑇀𑆠𑆶 𑆧𑆾𑆣𑆨𑆷𑆩𑆳𑆮𑆫𑇀𑆡𑆾 𑆨𑆳𑆠𑆴 𑆥𑇀𑆫𑆡𑆩𑆂 𑆥𑇀𑆫𑆨𑆶𑆂  𑇅
𑆑𑆬𑇀𑆥𑆴𑆠𑆯𑇀𑆖𑆴𑆠𑇀𑆠𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆾 𑆓𑆾𑆥𑆤𑆵𑆪𑆾 𑆓𑆠𑆳𑆓𑆠𑆂 𑇆𑇒𑇕𑇆

अणोस्तु बोधभूमावर्थो भाति प्रथमः प्रभुः  ।
कल्पितश्चित्तविश्रान्तो गोपनीयो गतागतः ॥२५॥

Aṇostu bodhabhūmāvartho bhāti prathamaḥ prabhuḥ  |
Kalpitaścittaviśrānto gopanīyo gatāgataḥ || 25 ||

On the level of awareness (bodha-bhūmau) of the limited being or aṇu (aṇoḥ…tu), the goal (arthaḥ) (that is nothing but) the Lord (prabhuḥ) appears (bhāti) as the Third Person (prathamaḥ), a created (kalpitaḥ) (and) mysterious (gopanīyaḥ) mental content (citta-viśrāntaḥ), (which) comes and goes (gata-āgataḥ). || 25 ||

𑆧𑆾𑆣𑆾 𑆪𑆢𑇀𑆪𑆥𑆴 𑆯𑆳𑆑𑇀𑆠𑆼 𑆱 𑆩𑆣𑇀𑆪𑆩𑆾 𑆮𑇀𑆪𑆮𑆠𑆴𑆰𑇀𑆜𑆠𑆼  𑇅
𑆨𑆴𑆤𑇀𑆤𑆾 𑆪𑆂 𑆱𑆫𑇀𑆮𑆢𑆳 𑆬𑆑𑇀𑆰𑇀𑆪𑆾 𑆤𑆠𑆫𑆳𑆁 𑆮𑆳 𑆮𑆴𑆪𑆾𑆘𑆴𑆠𑆂 𑇆𑇒𑇖𑇆

बोधो यद्यपि शाक्ते स मध्यमो व्यवतिष्ठते  ।
भिन्नो यः सर्वदा लक्ष्यो नतरां वा वियोजितः ॥२६॥

Bodho yadyapi śākte sa madhyamo vyavatiṣṭhate  |
Bhinno yaḥ sarvadā lakṣyo natarāṃ vā viyojitaḥ || 26 ||

Although (yadi…api), awareness (bodhaḥ) (on the Way) of Śakti (śākte) appears (vyavatiṣṭhate) as the (saḥ) Second Person (madhyamaḥ), which (yaḥ) always (sarvadā) looks (lakṣyaḥ) different (bhinnaḥ), but (vā) never (natarām) separated (viyojitaḥ). || 26 ||

𑆠𑆡𑆳 𑆧𑆾𑆣 𑆅𑆲𑆳𑆲𑆩𑇀𑆠𑇀𑆮𑆁𑆱𑆁𑆪𑆾𑆓𑆂 𑆥𑆷𑆫𑇀𑆮𑆱𑆷𑆖𑆑𑆩𑇀  𑇅
𑆱𑆩𑆳𑆢𑆴𑆯𑆠𑆴 𑆪𑆠𑇀𑆫 𑆱𑇀𑆪𑆳𑆠𑇀𑆠𑇀𑆮𑆩𑇀𑆫𑆷𑆥𑆩𑆳𑆠𑇀𑆩𑆱𑆠𑇀𑆪𑆠𑆳𑆩𑇀 𑇆𑇒𑇗𑇆

तथा बोध इहाहम्त्वंसंयोगः पूर्वसूचकम्  ।
समादिशति यत्र स्यात्त्वम्रूपमात्मसत्यताम् ॥२७॥

Tathā bodha ihāhamtvaṃsaṃyogaḥ pūrvasūcakam  |
Samādiśati yatra syāttvamrūpamātmasatyatām || 27 ||

Therefore (tathā), awareness (bodhaḥ) here (iha) is the relationship of the ‘Me’ and the ‘You’ --i.e. as an ‘object’ that is not separated from one’s own Self-- (aham-tvam-saṃyogaḥ) (, which is) a prelude (pūrva-sūcakam), in which (yatra) the aspect (called) ‘You’ (tvam-rūpam) actually (syāt) foreshows (samādiśati) the Reality of the Self (ātmā-satyatām). || 27 ||

𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆨𑆼𑆢𑆾𑇁𑆥𑆴 𑆯𑆽𑆮𑆼 𑆮𑆴𑆬𑆵𑆤𑆾 𑆩𑆿𑆤𑆼 𑆥𑆠𑆁𑆓𑆮𑆠𑇀  𑇅
𑆥𑇀𑆫𑆧𑆤𑇀𑆣𑆫𑆷𑆥𑆤𑆴𑆂𑆯𑆕𑇀𑆑𑆩𑆲𑆩𑆳𑆢𑆼𑆫𑇀𑆪𑆢𑆳𑆓𑆩𑆼 𑇆𑇒𑇘𑇆

सूक्ष्मभेदोऽपि शैवे विलीनो मौने पतंगवत्  ।
प्रबन्धरूपनिःशङ्कमहमादेर्यदागमे ॥२८॥

Sūkṣmabhedo'pi śaive vilīno maune pataṃgavat  |
Prabandharūpaniḥśaṅkamahamāderyadāgame || 28 ||

(On the Way) of Śiva (śaive), even (api) (this) subtle difference (sūkṣma-bhedaḥ) disappears (vilīnaḥ) in the approaching (āgame) silence (maune) like an insect (in a fire) (pataṃgavat), which (yat) --i.e. the silence-- is not afraid of the nature of the uninterrupted connection (prabandha-rūpa-niḥśaṅkam) between ‘Me’ (and ‘You’) (aham-ādeḥ). || 28 ||

𑆃𑆠𑆫𑆶𑆠𑇀𑆠𑆩𑆫𑆷𑆥𑆁 𑆪𑆢𑆲𑆩𑇀𑆤𑆳𑆩𑆾𑆥𑆖𑆳𑆫𑆠𑆂  𑇅
𑆑𑆽𑆮𑆬𑇀𑆪𑆁 𑆩𑆣𑇀𑆪𑆩𑆳𑆨𑆳𑆮𑆼𑇁 𑆑𑆡𑆤𑆵𑆪𑆁 𑆖𑆴𑆢𑆳𑆠𑇀𑆩𑆑𑆩𑇀 𑇆𑇒𑇙𑇆

𑆩𑆕𑇀𑆓𑆬𑆁 𑆑𑆴𑆁 𑆤𑆴𑆫𑆵𑆲𑆁 𑆪𑆢𑆴 𑆤 𑆥𑇀𑆫𑆨𑆾𑆫𑆱𑆁𑆯𑆪𑆂  𑇅
𑆪𑆂 𑆱𑇀𑆮𑆪𑆁 𑆯𑆁𑆨𑆶𑆫𑆼𑆮𑆽𑆑𑆾 𑆮𑆫𑇀𑆠𑆩𑆳𑆤𑆾 𑆤𑆴𑆫𑆶𑆢𑇀𑆪𑆩𑆂 𑇆𑇓𑇐𑇆

अतरुत्तमरूपं यदहम्नामोपचारतः  ।
कैवल्यं मध्यमाभावेऽ कथनीयं चिदात्मकम् ॥२९॥

मङ्गलं किं निरीहं यदि न प्रभोरसंशयः  ।
यः स्वयं शंभुरेवैको वर्तमानो निरुद्यमः ॥३०॥

Ataruttamarūpaṃ yadahamnāmopacārataḥ  |
Kaivalyaṃ madhyamābhāve' kathanīyaṃ cidātmakam || 29 ||

Maṅgalaṃ kiṃ nirīhaṃ yadi na prabhorasaṃśayaḥ  |
Yaḥ svayaṃ śaṃbhurevaiko vartamāno nirudyamaḥ || 30 ||

Hence (ataḥ), the Nature of the First Person (uttama-rūpam), which (yat) is figuratively (upacārataḥ) called ‘I Am’ (aham-nāmā) in the absence of the Second Person (madhyama-abhāve), is Unutterable (akathanīyam) (, and since It) consists of Consciousness (cit-ātmakam), it leads to Eternal Happiness (kaivalyam). || 29 ||

What is (kim) indifferent (nirīham) Happiness (maṅgalam), if (yadi) not (na) the effortless (nirudyamaḥ) absence of doubts about the Lord (prabhoḥ…asaṃśayaḥ), Who (yaḥ) Himself (svayam) is the only (eva…ekaḥ) existing (vartamānaḥ) bestower of Happiness (śaṃbhuḥ)? || 30 ||

𑆪𑆠𑆾 𑆢𑇀𑆮𑆴𑆑𑆑𑇀𑆫𑆩𑆂 𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆾 𑆮𑆫𑇀𑆟𑆴𑆠𑆾𑇁𑆥𑆴 𑆱𑆩𑆳𑆱𑆠𑆂  𑇅
𑆯𑆽𑆮𑆳𑆢𑇀𑆮𑆪𑆳𑆠𑇀𑆩𑆤𑆳 𑆪𑆾𑆓𑆦𑆬𑆳𑆫𑇀𑆡𑆴𑆤𑆳𑆁 𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆂 𑇆𑇓𑇑𑇆

𑆮𑆴𑆤𑆳 𑆠𑆤𑇀𑆩𑆲𑆴𑆩𑆳𑆫𑇀𑆡𑆼 𑆨𑆮𑆠𑆳 𑆱𑆕𑇀𑆓𑆩𑆬𑆳𑆬𑆱𑆩𑇀  𑇅
𑆥𑇀𑆫𑆡𑆩𑆼𑇁𑆥𑆴 𑆠𑆠𑆂 𑆑𑆯𑇀𑆖𑆴𑆢𑇀𑆢𑆵𑆫𑇀𑆔𑆑𑆳𑆬𑆁 𑆲𑆴 𑆠𑆴𑆰𑇀𑆜𑆠𑆴 𑇆𑇓𑇒𑇆

यतो द्विकक्रमः प्रोक्तो वर्णितोऽपि समासतः  ।
शैवाद्वयात्मना योगफलार्थिनां व्यवस्थितः ॥३१॥

विना तन्महिमार्थे भवता सङ्गमलालसम्  ।
प्रथमेऽपि ततः कश्चिद्दीर्घकालं हि तिष्ठति ॥३२॥

Yato dvikakramaḥ prokto varṇito'pi samāsataḥ  |
Śaivādvayātmanā yogaphalārthināṃ vyavasthitaḥ || 31 ||

Vinā tanmahimārthe bhavatā saṅgamalālasam  |
Prathame'pi tataḥ kaściddīrghakālaṃ hi tiṣṭhati || 32 ||

Since (yataḥ) the aforesaid (proktaḥ) bi-directional process (dvika-kramaḥ) though (api) briefly (samāsataḥ) described (varṇitaḥ), (it) is proving (vyavasthitaḥ) the Essence of non-dualistic Śaiva Doctrine (śaiva-advaya-ātmanā) for those who are longing for the fruit of union… (yoga-phala-arthinām). || 31 ||

…therefore (tataḥ), without (vinā) the Desire to become One (saṅgama-lālasam) with Him (bhavatā) for the sake of His Glory (tat-mahimā-arthe), one (kaścid) will remain engaged (tiṣṭhati) in the Third Person --i.e. in ‘objectivity’-- (prathame…api) for a long time (dīrgha-kālam…hi). || 32 ||

𑆣𑆳𑆫𑆟𑆳𑆤𑆴 𑆯𑆠𑆵𑆤𑆴 𑆱𑇀𑆪𑆳𑆢𑆥𑇀𑆫𑆣𑆳𑆤𑆳𑆤𑆴 𑆑𑆳𑆫𑇀𑆪𑆠𑆂  𑇅
𑆪𑆠𑆾 𑆪𑆾𑆓𑆩𑆨𑆑𑇀𑆠𑆳𑆤𑆳𑆩𑆼𑆑𑆁 𑆮𑆳 𑆨𑆳𑆠𑇀𑆪𑆤𑆤𑇀𑆠𑆮𑆠𑇀 𑇆𑇓𑇓𑇆

𑆍𑆑𑆁 𑆱𑆩𑆫𑇀𑆡𑆩𑆴𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼 𑆥𑇀𑆫𑆨𑆶𑆟𑆳 𑆑𑆴𑆬 𑆱𑇀𑆮𑆪𑆩𑇀  𑇅
𑆨𑆑𑇀𑆠𑆴𑆱𑆴𑆑𑇀𑆠𑆱𑇀𑆠𑆢𑆳𑆨𑇀𑆪𑆳𑆱𑆂 𑆥𑇀𑆫𑆨𑆶𑆯𑆑𑇀𑆠𑆴𑆥𑇀𑆫𑆱𑆳𑆢𑆠𑆂 𑇆𑇓𑇔𑇆

𑆤𑆴𑆂𑆱𑆁𑆒𑇀𑆪𑆳𑆤𑇀𑆪𑆤𑇀𑆪𑆡𑆽𑆮𑆳𑆱𑆩𑆫𑇀𑆡𑆳𑆤𑆴 𑆣𑆳𑆫𑆟𑆳𑆤𑇀𑆪𑆥𑆴  𑇅
𑆱𑇀𑆮𑆧𑆾𑆣𑆥𑇀𑆫𑆠𑆴𑆬𑆳𑆨𑆳𑆪 𑆱𑆠𑇀𑆪𑆁 𑆤 𑆣𑆳𑆫𑆟𑆁 𑆪𑆠𑆂 𑇆𑇓𑇕𑇆

धारणानि शतीनि स्यादप्रधानानि कार्यतः  ।
यतो योगमभक्तानामेकं वा भात्यनन्तवत् ॥३३॥

एकं समर्थमित्युच्यते प्रभुणा किल स्वयम्  ।
भक्तिसिक्तस्तदाभ्यासः प्रभुशक्तिप्रसादतः ॥३४॥

निःसंख्यान्यन्यथैवासमर्थानि धारणान्यपि  ।
स्वबोधप्रतिलाभाय सत्यं न धारणं यतः ॥३५॥

Dhāraṇāni śatīni syādapradhānāni kāryataḥ  |
Yato yogamabhaktānāmekaṃ vā bhātyanantavat || 33 ||

Ekaṃ samarthamityucyate prabhuṇā kila svayam  |
Bhaktisiktastadābhyāsaḥ prabhuśaktiprasādataḥ || 34 ||

Niḥsaṃkhyānyanyathaivāsamarthāni dhāraṇānyapi  |
Svabodhapratilābhāya satyaṃ na dhāraṇaṃ yataḥ || 35 ||

Consequently (kāryataḥ), the hunderds (śatīni) of methods (of concentration, etc.) (dhāraṇāni) are actually (syāt) not the most important (apradhānāni), because (yataḥ) for those who are not devoted (abhaktānām) to Union (yogam), even (vā) one (ekam) (method) will appear (bhāti) infinite --i.e. never-ending-- (anantavat). || 33 ||

The Great Lord (prabhuṇā…kila) Himself (svayam) said (iti…ucyate) that one (ekam) (method) is enough --i.e. suitable-- (samartham) (when) its practice (tat-ābhyāsaḥ) is impregnated with devotion (bhakti-siktaḥ) due of the Favor of His Enlightening Power (prabhu-śakti-prasādataḥ). || 34 ||

Otherwise (anyathā…eva), even (api) innummerable (niḥsaṃkhyāni) methods or techniques (dhāraṇāni) lead nowhere --lit. useless-- (āsamarthāni), for (yataḥ) to recover one’s own Awareness (sva-bodha-prati-lābhāya), no (na) technique (exists) (dhāraṇam) in real sense (satyam). || 35 ||

𑆇𑆥𑆳𑆪𑆳𑆂 𑆱𑇀𑆮𑆳𑆮𑆣𑆳𑆤𑆱𑇀𑆪 𑆙𑆳𑆩𑆫𑆳 𑆅𑆮 𑆔𑆫𑇀𑆰𑆑𑆳𑆂  𑇅
𑆪𑆡𑆼𑆰𑆴𑆑𑆳 𑆮𑆴𑆤𑆳 𑆖𑆴𑆠𑇀𑆫𑆑𑆁 𑆤 𑆬𑆼𑆒𑆳𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆑𑆳 𑇆𑇓𑇖𑇆

उपायाः स्वावधानस्य झामरा इव घर्षकाः  ।
यथेषिका विना चित्रकं न लेखाप्रकाशिका ॥३६॥

Upāyāḥ svāvadhānasya jhāmarā iva gharṣakāḥ  |
Yatheṣikā vinā citrakaṃ na lekhāprakāśikā || 36 ||

The means or upāya-s (upāyāḥ) (only) rub (gharṣakāḥ) one’s attention (sva-avadhānasya) like (iva) whetstones (which make a knife sharp) (jhāmarāḥ), similarly to (yathā) a brush (īṣikā) (, which) cannot (na) reveal a painting (lekhā-prakāśikā) without (vinā) the painter --i.e. they are tools-- (citrakam). || 36 ||

𑆤𑆴𑆫𑆷𑆥𑇀𑆪 𑆮𑆸𑆠𑇀𑆠𑆴𑆫𑆷𑆥𑆁 𑆪𑆢𑇀𑆨𑆽𑆫𑆮𑆥𑆫𑆩𑆼𑆖𑇀𑆗𑆪𑆳  𑇅
𑆨𑆳𑆠𑆴 𑆢𑆴𑆮𑇀𑆪𑆳𑆥𑆫𑆳𑆮𑆸𑆠𑇀𑆠𑆴𑆫𑆶𑆥𑆳𑆪𑆠𑇀𑆫𑆴𑆠𑆪𑆁 𑆒𑆬𑆶 𑇆𑇓𑇗𑇆

निरूप्य वृत्तिरूपं यद्भैरवपरमेच्छया  ।
भाति दिव्यापरावृत्तिरुपायत्रितयं खलु ॥३७॥

Nirūpya vṛttirūpaṃ yadbhairavaparamecchayā  |
Bhāti divyāparāvṛttirupāyatritayaṃ khalu || 37 ||

Having considered (nirūpya) the nature of manifestation (vṛtti-rūpam), which (yat) (takes place) by the Supreme Will of Bhairava (bhairava-parama-icchayā), the triad of means (upāya-tritayam) certainly (khalu) shines (bhāti) as the Divine Reversal process (divyā-parāvṛttiḥ). || 37 ||

𑇆𑆱𑆠𑇀𑆪𑆳𑆨𑆴𑆬𑆳𑆰𑆧𑆵𑆘𑆁 𑆩𑆲𑆼𑆯 𑆇𑆥𑇀𑆪𑆳𑆢𑇀𑆓𑆶𑆲𑆳𑆯𑆪𑆂𑇆

॥सत्याभिलाषबीजं महेश उप्याद्गुहाशयः॥

 || Satyābhilāṣabījaṃ maheśa upyādguhāśayaḥ ||

May the Great Lord (mahā-īśaḥ) in the heart (of everyone) (guhāśayaḥ) sows (upyāt) the Seed of Affection for the Truth (satya‑abhilāṣa-bījam). ||

 || Iti durvāsonāmakṛtopāyacandrikā ||

Here ends (iti) the ‘Upāyacandrikā’ or ‘Illumination of methods’, written by someone by the name Durvāsāḥ (durvāsas‑nāma‑kṛtā‑upāya-candrikā). ||

𑇆𑆅𑆠𑆴 𑆯𑆴𑆮𑆩𑇀𑇆

॥इति शिवम्॥

 || Iti śivam ||

Translated from Sanskrit by David Durvāsāḥ
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