Upāyacandrikāvṛttiḥ
Commentary on the Illumination of methods
सोमानन्दपदाय वै भगवते नित्यं नमो’स्तु स्वधा
शैवी या रहिता न सर्गलयनेनाप्यत्र नालम्बिनी
तस्यानुग्रहतः प्रदर्शितरहस्येनैव दृष्टिः सदा
नीरूप्या शिवनाथसत्यवरमालोक्याभितः स्पन्दिनी॥
Somānandapadāya vai
bhagavate nityaṃ namo’stu svadhā
Śaivī yā rahitā na sargalayanenāpyatra nālambinī
Tasyānugrahataḥ pradarśitarahasyenaiva dṛṣṭiḥ sadā
Nīrūpyā śivanāthasatyavaramālokyābhitaḥ spandinī ||
Let there be (astu) Salutation (namaḥ…svadhā) always (nityam) to Bhagavān (bhagavate) Somānanda (soma-ānanda-padāya…vai)! After seeing (ālokya) the Most Excellent Reality of Lord Śiva (śiva-nātha-satya-varam), the Viewpoint (dṛṣṭiḥ) of Śiva (śaivī), Which is (yā) to be ascertained (nīrūpyā) merely (eva) by the Secrets revealed (pradarśita-rahasyena) by His --i.e. Somānanda’s-- (tasya) Grace (anugrahataḥ), (and Which) is though (api) not (na) deprived (rahitā) of ‘being the Place of Repose’ for manifestation (sarga-layanena), (is also) not (na) dependent (alambinī) on it (atra), Vibrates (spandinī) in continuity (sadā) everywhere (abhiptaḥ). ||
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).
वन्दे’हं चिन्नाथं वस्त्वेकघनत्वं यः स्वे स्वत्रिशूलत्रयरूपजगता
स्वप्रकाशकः । त्रिशूलं स्पन्दते सर्वदा तच्च तीक्ष्णं यतस्तत्परिज्ञानेन
नाथत्रिशूलयोरेकत्वाज्ञानग्रन्थिर्भिद्यते । शिवनाथाद्वयवादे तस्य त्रिशूलं
दर्शितं सुविस्तरं बहुभूमिकासु । अहमिहानुव्रत उद्देशबोधनं य उदितो मे
श्रीमत्सोमानन्दशासनोद्यतपठने यस्य शासनस्य विज्ञानं
सततमन्तरमेलापबृम्हितम् ।स सुनिश्चयश्च स्थिरता पाठकानां भूयात्॥
Vande’haṃ cinnāthaṃ vastvekaghanatvaṃ yaḥ sve svatriśūlatrayarūpajagatā svaprakāśakaḥ | Triśūlaṃ spandate sarvadā tacca tīkṣṇaṃ yatastatparijñānena nāthatriśūlayorekatvājñānagranthirbhidyate | Śivanāthādvayavāde tasya triśūlaṃ darśitaṃ suvistaraṃ bahubhūmikāsu | Ahamihānuvrata uddeśabodhanaṃ ya udito me śrīmatsomānandaśāsanodyatapaṭhane yasya śāsanasya vijñānaṃ satatamantaramelāpabṛmhitam |Sa suniścayaśca sthiratā pāṭhakānāṃ bhūyāt ||
I (aham) salute (vande) the Lord of Consciousness (cit-nātham) (Who) is the Solitary Mass of Reality (vastu-eka-ghanatvam), (because) He (yaḥ) manifests Himself (sva-prakāśakaḥ) in Himself (sve) as three aspects of His Trident that is the universe (sva-triśūla-traya-rūpa-jagatā). (Such) Trident (triśūlam) pulsates --i.e. exists-- (spandate) without any break (sarvadā), and (ca) It (tat) is sharp (tīkṣṇam) because (yataḥ) the right knowledge about It (tat-pari-jñānena) cuts (bhidyate) through the knot of ignorance about the Oneness (ekatva-ajñāna-granthiḥ) of the Lord and His Trident (nātha-triśūlayoḥ).
In the non-dualistic Doctrine of Lord Śiva (śiva-nātha-advaya-vāde), the nature of His (tasya) Trident (triśūlam) is explained (darśitam) at length (suvistaram) on many levels (bahubhūmikāsu). Here (iha), I (aham) would like (anuvrataḥ) to present an explanation (uddeśa-bodhanam) that (yaḥ) has manifested (uditaḥ) to me (me) during the persevering study of venerable Somānanda’s doctrine (śrīmat-somānanda-śāsana-udyata-paṭhane), of which (yasya…śāsanasya) practical understanding (vijñānam) was continually nourished by internal union (satatam…antara-melāpa-bṛmhitam). May (bhūyāt) it --i.e. this explanation-- (saḥ) bring firmness (sthiratā) and (ca) conviction (suniścayaḥ) to (those who) read it (pāṭhakānām). ||
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 ||
तत्त्रिशूलप्रथमरूपं शिवाख्यमहमस्मिघनत्वम् । यतः शिवः परो’ हम्रूपो
नैव तस्य शक्त्या वियुक्तो’ स्मिरूपया । शिवशक्त्यद्वयं शिवः स्वयं
वाचकरूपोत्तमपुरुषास्मद्रूपेण । स स्वपीठाख्यविमर्शावाप्यः ॥१॥
Tattriśūlaprathamarūpaṃ śivākhyamahamasmighanatvam | Yataḥ śivaḥ paro’ hamrūpo naiva tasya śaktyā viyukto’ smirūpayā | Śivaśaktyadvayaṃ śivaḥ svayaṃ vācakarūpottamapuruṣāsmadrūpeṇa | Sa svapīṭhākhyavimarśāvāpyaḥ || 1 ||
The (tat) first aspect of His Trident (triśūla-prathama-rūpam) is called Śiva (śiva-ākhyam), (Who) is the compact union of ‘I’ and ‘Am’ (aham-asmi-ghanatvam). Because (yataḥ) Śiva (śivaḥ), the Supreme Being (paraḥ) or ‘I’ (aham-rūpaḥ) is never (na…eva) separated (viyuktaḥ) from His (tasya) Power or Śakti (śaktyā) or ‘Am’ (asmi-rūpayā). The Oneness of Śiva and Śakti (śiva-śakti-advayam) is Śiva (śivaḥ) Himself (svayam) in the form of the grammatical ‘First Person’, the reality of the Speaker (vācaka-rūpa-uttama-puruṣa-asmad-rūpeṇa). He (saḥ) is to be realized in one’s own Seat of Awareness called Pīṭha (sva-pīṭha-ākhya-vimarśa-avāpyaḥ). || 1 ||
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 ||
द्वितीयरूपं शक्तिर्या प्रथनं त्वंरूपेण चेष्टयति । त्वंरूपं मध्यमपुरुषो
वाचकेनाभिभाषिता । शिवे स तत्तच्चक्त्योः शिवशक्त्योरद्वयरूपेण वाचकरूपः ।
शक्त्यामपि साभिभाषितारुपा शिवशक्तिप्रथनमिव । प्रथनमेतदात्मदर्शाख्यं
यद्दर्पणमिव यत्र वाचक एवानुबिम्बितो यथैव यदा
कश्चिद्दर्पणगतनिजप्रतिबिम्बं वदति ॥२॥
Dvitīyarūpaṃ śaktiryā prathanaṃ tvaṃrūpeṇa ceṣṭayati | Tvaṃrūpaṃ madhyamapuruṣo vācakenābhibhāṣitā | Śive sa tattaccaktyoḥ śivaśaktyoradvayarūpeṇa vācakarūpaḥ | Śaktyāmapi sābhibhāṣitārupā śivaśaktiprathanamiva | Prathanametadātmadarśākhyaṃ yaddarpaṇamiva yatra vācaka evānubimbito yathaiva yadā kaściddarpaṇagatanijapratibimbaṃ vadati || 2 ||
The second aspect (dvitīya-rūpam) is Śakti (śaktiḥ), Who (yā) acts (ceṣṭayati) as an expansion (prathanam) of ‘I Am’ in the form of ‘You’ (tvam-rūpeṇa). This ‘You’ (tvam-rūpam) refers to the Second Grammatical Person (madhyama-puruṣaḥ), the addressee (abhibhāṣitā), to whom the Speaker speaks (vācakena). When Śiva is concerned (śive), He (saḥ) forms the reality of the Speaker (vācaka-rūpaḥ) in the form of perfect Oneness (advaya-rūpeṇa) between Him and His Power (tat-tat-śaktyoḥ), between Śiva and Śakti (śiva-śaktyoḥ). Though (api) when Śakti is concerned (śaktyām), She (sā) appears as the addressee (abhibhāṣitā-rupā), as (iva) a kind of expansion of Śivaśakti (śiva-śakti-prathanam). Such (etat) expansion (prathanam) is called the ‘Self-shower’ (ātmā-darśa-ākhyam) that (yat) is like (iva) a mirror (darpaṇam) in which (yatra) only (eva) the Speaker (vācakaḥ) is reflected (anubimbitaḥ), similarly (yathā…eva) when (yadā) someone (kaścid) is talking (vadati) to his own reflection in the mirror (darpaṇa-gata-nija-pratibimbam). || 2 ||
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 ||
तृयीतरूपं प्रतिबिम्बं शक्तिदर्पणे स्वयं च तत्प्रथमपुरुषो यो वाच्यः ।
एषस्तद्यद्वाचको तत्प्रतिबिम्बवेदने मन्यते । एतत्तृतीयरूपं वाणुर्यः
वाचकान्नैव निवर्तते स तु बिम्बितरूपं वाचकस्वकल्पनास्थितं चैतद्बिम्बितं
शिवशक्तिविभेदन एव ॥३॥
Tṛyītarūpaṃ pratibimbaṃ śaktidarpaṇe svayaṃ ca tatprathamapuruṣo yo vācyaḥ | Eṣastadyadvācako tatpratibimbavedane manyate | Etattṛtīyarūpaṃ vāṇuryaḥ vācakānnaiva nivartate sa tu bimbitarūpaṃ vācakasvakalpanāsthitaṃ caitadbimbitaṃ śivaśaktivibhedana eva || 3 ||
The third aspect (tṛyīta-rūpam) is the reflection (pratibimbam) itself (svayam) in the mirror of Śakti (śakti-darpaṇe), and (ca) it (tat) is the Third Grammatical Person (prathama-puruṣaḥ) that is (yaḥ) what the Speaker speaks (vācyaḥ). This (eṣaḥ) is what (tat…yat) the speaker (vācakaḥ) thinks (manyate) about what He sees in the mirror (tat-pratibimba-vedane). In other words (vā), this (etat) third aspect (tṛtīya-rūpam) is the limited being (aṇuḥ), who (yaḥ) is not at all (na…eva) different (nivartate) from the Speaker (vācakāt), but (tu) he (saḥ) is a manifested form (bimbita-rūpam) based on the idea of the Speaker about Himself (vācaka-sva-kalpanā-sthitam), and (ca) this (etat) is manifested or reflected (bimbitam) only (eva) when the difference between Śiva and Śakti is concerned (śiva-śakti-vibhedane). || 3 ||
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 ||
उत्तमपुरुषः शिव एव मौनी यतः स वाचकाभिभाषितयोरद्वयाद्वाचं हीनः ।
यथापि न कश्चिद्वाचकभिन्नः सर्वत्र तथाधिकविच्छेदा वाचः वाचक एव
सन्ति ॥४॥
Uttamapuruṣaḥ śiva eva maunī yataḥ sa vācakābhibhāṣitayoradvayādvācaṃ hīnaḥ | Yathāpi na kaścidvācakabhinnaḥ sarvatra tathādhikavicchedā vācaḥ vācaka eva santi || 4 ||
Only (eva) the First Person (uttama-puruṣaḥ) or Śiva (śiva) is silent (maunī), because (yataḥ) He (saḥ) is devoid (hīnaḥ) of any speech (vācam) due to the absence of the duality of the speaker and the addressee (vācaka-abhibhāṣitayoḥ). But because (yathā…api) there is no one else (na…kaścid) apart from the Speaker (vācaka-bhinnaḥ) anywhere (sarvatra), any further divisions (tathā…adhika-vicchedāḥ) of speeches (vācaḥ) take place (santi) in Him, in the Speaker (vācake…eva). || 4 ||
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 ||
उत्तमपुरुषस्याहमस्म्यद्वयरूपमौनं राजत्युत्तमपुरुषे स्वभावतो यतो’
द्वयं तत्सहजस्वरूपं वा स एतदद्वयं स्वयम् ।
एतदद्वयमरूपरूपमित्युच्यते । उत्तमपुरुषारूपरूपे’ न्तो’ द्वयं
सूक्ष्मरूपमपि यत्स्यान्मध्यमपुरुषभावरूपं भाति । शिवे’ प्यद्वयमीदृसं
मौनभावेन राजति शक्त्यामेतत्सूक्ष्मरूपं मनाग्विभिन्नं मनोगतरूपेण
भाति ॥५॥
Uttamapuruṣasyāhamasmyadvayarūpamaunaṃ rājatyuttamapuruṣe svabhāvato yato’ dvayaṃ tatsahajasvarūpaṃ vā sa etadadvayaṃ svayam | Etadadvayamarūparūpamityucyate | Uttamapuruṣārūparūpe’ nto’ dvayaṃ sūkṣmarūpamapi yatsyānmadhyamapuruṣabhāvarūpaṃ bhāti | Śive’ pyadvayamīdṛsaṃ maunabhāvena rājati śaktyāmetatsūkṣmarūpaṃ manāgvibhinnaṃ manogatarūpeṇa bhāti || 5 ||
The First Person’s (uttama-puruṣasya) Silence -that is nothing but the Oneness of I and Am- (aham-asmi-advaya-rūpa-maunam) shines (rājati) naturally (svabhāvataḥ) in the First Person (uttama-puruṣe), as (yataḥ) such Oneness (advayam) is His Innate Nature (tat-sahaja-svarūpam), or in other words (vā), He (saḥ) is this (etat) Oneness (advayam) Himself (svayam). This (etat) Oneness (advayam) is said to be (iti…ucyate) His Formless Reality (arūpa-rūpam). In (antaḥ) this Formless Reality of the First Person (uttama-puruṣa-arūpa-rūpe), this Oneness (dvayam) appears (bhāti) also (api) as a subtle or mental form (sūkṣma-rūpam) which (yat) constitutes (syāt) the Second Person’s reality (madhyama-puruṣa-bhāva-rūpam). Though (api) in Śiva (śive), such (īdṛsam) Oneness (advayam) shines (rājati) as Silence (mauna-bhāvena); in Śakti (śaktyām), this (Oneness) (etat) appears (bhāti) as a slightly (manāk) differentiated (vibhinnam) subtle aspect (sūkṣma-rūpam) in the form of an idea (manas-gata-rūpeṇa). || 5 ||
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 ||
सूक्ष्मरूपमहमस्मिमानसविभिन्नं मनाङ्मध्यमरूपमेकमेव । तन्मनाग्विभिन्नं
यतस्तद्युग्ममनोगतं दर्शितमपि तदविभेदितं स्थूलरूपं न प्रकाशितमिह ।
प्रथमरूपमप्येतन्मध्यमसूक्ष्मरूपप्रथनमेव च मध्यमाद्विषयाः
प्रकाश्यन्ते । शक्त्यां वा मध्यमपुरुषे यन्मनाग्विभिन्नं मनसा
तत्स्थूलविभेदितविषयभावेन प्रथमपुरुषे भाति । तथा शक्तिरिह
सूक्ष्मभेदकल्पनं चाणुर्बहिष्करणावाप्यविभेदितविषयः ॥६॥
Sūkṣmarūpamahamasmimānasavibhinnaṃ manāṅmadhyamarūpamekameva | Tanmanāgvibhinnaṃ yatastadyugmamanogataṃ darśitamapi tadavibheditaṃ sthūlarūpaṃ na prakāśitamiha | Prathamarūpamapyetanmadhyamasūkṣmarūpaprathanameva ca madhyamādviṣayāḥ prakāśyante | Śaktyāṃ vā madhyamapuruṣe yanmanāgvibhinnaṃ manasā tatsthūlavibheditaviṣayabhāvena prathamapuruṣe bhāti | Tathā śaktiriha sūkṣmabhedakalpanaṃ cāṇurbahiṣkaraṇāvāpyavibheditaviṣayaḥ || 6 ||
The subtle mental differentiation of ‘I‘ and ‘Am’ (sūkṣma-rūpam…aham-asmi-mānasa-vibhinnam…manāk) is precisely (ekam…eva) the nature of the Second Person (madhyama-rūpam). It (tat) is slightly differentiated (manāk…vibhinnam) because (yataḥ) the (tat) idea of the two (yugma-manas-gatam) is seen (darśitam), but (api) it (tat) is not separated (avibheditam), because the gross form (sthūla-rūpam) does not (na) appear (prakāśitam) here (iha). Though (api) the nature of the Third Person (prathama-rūpam) is (etat) merely (eva) the expansion of this subtle differentiation of the Second (madhyama-sūkṣma-rūpa-prathanam), and (ca) from the Second (madhyamāt), objects of the senses (viṣayāḥ) are manifested (prakāśyante). In other words (vā), (that) which (yat) is slightly differentiated (manāk…vibhinnam) in the Second Person (madhyama-puruṣe) or Śakti (śaktyām) in a mental way (manasā), appears (tat…bhāti) as separated gross object (sthūla-vibhedita-viṣaya-bhāvena) in the Third (prathama-puruṣe). So (tathā), Śakti (śaktiḥ) in this context (iha) is the idea of subtle differentiation (sūkṣma-bheda-kalpanam), and (ca) the (so called) ‘individual being’ (aṇuḥ) is the reality of a separated object which is experienced through the external senses (bahiṣ-karaṇa-avāpya-vibhedita-viṣayaḥ). || 6 ||
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 ||
मध्यमपुरुषे’पि स्याद्वाच्यस्तु मनोभूमिकायामेव कल्पनारूपेण । एतत्सूक्ष्मरूपं
मध्यमपुरुषरूपं न वाचकवाच्यसम्भिन्नरूपविषयाश्रितमिति सत्यं विकाशयति
यतस्तत् वाचकदर्पणयोर्विमर्शश्च सप्तमश्लोके समीपशब्द इत्यर्थः । अन्यथा
दर्पणवाच्यावधाने यदा वाचकदर्पणाद्वयं न मनसापि स्थापितं तदैषो’
द्वयभावाभावो मेयरूपमिति कथ्यते । एतन्मृषामनसा
बहिःस्थितविषयरूपेणानुभाव्यते । अतो मध्यमपुरुषात्मा स
शिवशक्त्यद्वयावधानं यतः स्यात्स उत्तमपुरुषगतो
विमर्शभावेनाद्वयस्मरणमिव न किञ्चित्कृतभावेन तथैव
प्रथमपुरुषगोचरे‘ पि । परत उत्तमपुरुषरूपं मौनिनी वा
सुस्पष्टाद्वयसत्यता तस्या मानसामुक्तिं विना । एतद्योगशास्त्रे निर्विकल्प
इत्युच्यते यो न किञ्चित्कार्यं यतः स सततं शिवरूपेणास्ति तदा स
प्रत्यभिज्ञेयः । मध्यमपुरुषरूपमेतदद्वयस्य
मानसोक्तिर्याद्वयस्पष्टताक्रमिकक्षयाद्भाति तथा शक्तिर्म्लायिनीस्पष्टताक्षयं
चिन्तयतीति मध्यमपुरुषरूपमेवाद्वयायल्लकमिव । योगशास्त्रे’
प्येतत्शुद्धविकल्प इत्युच्यते । प्रथमपुरुषरूप एतदायल्लकमपि क्षीणं च
स्वावधानं विषयगोचरमेति यत्र प्रोक्ताद्वयक्षयो मृशा मेयरूपप्रथया
सिद्धीकृतः । उत्तमपुरुषरूपे च प्रथमपुरुषरूपे’ पि न क्रमो यतस्ते
तद्विनानुभूयेते तथापि तयोर्विपरीतरूपं स्थापितं
मध्यमपुरुषमानसक्रमेणैव । रहस्यमत्र स्वदेशिकमुखेन
सम्प्रदातव्यम् ॥७-९॥
Madhyamapuruṣe’pi syādvācyastu manobhūmikāyāmeva kalpanārūpeṇa | Etatsūkṣmarūpaṃ madhyamapuruṣarūpaṃ na vācakavācyasambhinnarūpaviṣayāśritamiti satyaṃ vikāśayati yatastat vācakadarpaṇayorvimarśaśca saptamaśloke samīpaśabda ityarthaḥ | Anyathā darpaṇavācyāvadhāne yadā vācakadarpaṇādvayaṃ na manasāpi sthāpitaṃ tadaiṣo’ dvayabhāvābhāvo meyarūpamiti kathyate | Etanmṛṣāmanasā bahiḥsthitaviṣayarūpeṇānubhāvyate | Ato madhyamapuruṣātmā sa śivaśaktyadvayāvadhānaṃ yataḥ syātsa uttamapuruṣagato vimarśabhāvenādvayasmaraṇamiva na kiñcitkṛtabhāvena tathaiva prathamapuruṣagocare‘ pi | Parata uttamapuruṣarūpaṃ mauninī vā suspaṣṭādvayasatyatā tasyā mānasāmuktiṃ vinā | Etadyogaśāstre nirvikalpa ityucyate yo na kiñcitkāryaṃ yataḥ sa satataṃ śivarūpeṇāsti tadā sa pratyabhijñeyaḥ | Madhyamapuruṣarūpametadadvayasya mānasoktiryādvayaspaṣṭatākramikakṣayādbhāti tathā śaktirmlāyinīspaṣṭatākṣayaṃ cintayatīti madhyamapuruṣarūpamevādvayāyallakamiva | Yogaśāstre’ pyetatśuddhavikalpa ityucyate | Prathamapuruṣarūpa etadāyallakamapi kṣīṇaṃ ca svāvadhānaṃ viṣayagocarameti yatra proktādvayakṣayo mṛśā meyarūpaprathayā siddhīkṛtaḥ | Uttamapuruṣarūpe ca prathamapuruṣarūpe’ pi na kramo yataste tadvinānubhūyete tathāpi tayorviparītarūpaṃ sthāpitaṃ madhyamapuruṣamānasakrameṇaiva | Rahasyamatra svadeśikamukhena sampradātavyam || 7-9 ||
Though (api) in the Second Person (madhyama-puruṣe), there is (syāt) appearance of objects (vācyaḥ), but (tu) only (eva) in a mental level (manas-bhūmikāyām) in the form of an idea (kalpanā-rūpeṇa). Such (etat) subtletly (sūkṣma-rūpam) displays (vikāśayati) the fact (satyam) that (iti) the nature of the Second Grammatical Person (madhyama-puruṣa-rūpam) is not (na) objectivity -which means total separation of subject and object- (vācaka-vācya-sambhinna-rūpa-viṣaya-āśritam), but (yataḥ) an (tat) awareness (vimarśaḥ) about the connection between the Speaker and the mirror (vācaka-darpaṇayoḥ), and (ca) this is what ‘samīpa’ or ‘nearness’ or ‘presence’ (samīpa-śabda) means (iti…arthaḥ) in the 7th verse (saptama-śloke).
On the contrary (anyathā), when the focus is on the content of the mirror (darpaṇa-vācya-avadhāne), and therefore (yadā), the Oneness of the Speaker --i.e. Śiva-- and the mirror --i.e Śakti-- (vācaka-darpaṇa-advayam) is not (na) even (api) mentally (manasā) established (sthāpitam), this (tadā…eṣaḥ) disappearance of the feeling of Oneness (advaya-bhāva-abhāvaḥ) is said to be (iti…kathyate) objectivity (meya-rūpam). This (etat) is experienced (anubhāvyate) as the reality of external objects (bahiḥ-sthita-viṣaya-rūpeṇa) that falsely (mṛṣā) rests outside one’s mind (amanasā).
Therefore (ataḥ), the (saḥ) essence of the Second Person (madhyama-puruṣa-ātmā) is a kind of attention to the Oneness of Śiva and Śakti (śiva-śakti-advaya-avadhānam), as (yataḥ) it (saḥ) still (syāt) comes from the First Person (uttama-puruṣa-gataḥ) in the form of awareness (vimarśa-bhāvena) -like (iva) a memory of the Fact of Oneness (advaya-smaraṇam) -, and (ca) not (na) in the form of anything created (kiñcit-kṛta-bhāvena) like (tathā…eva) in the Third Person (prathama-puruṣa-gocare…api). In other words (parataḥ), the nature of the First Person (uttama-puruṣa-rūpam) is the silent (mauninī) or (vā) obvious (suspaṣṭā) Fact of Oneness (advaya-satyatā) without (vinā) Its (tasyāḥ) mental (mānasām) affirmation (uktim).
In the Yogaśāstra-s (yoga-śāstre) it (etat) is called (iti…ucyate) ‘nirvikalpaḥ’ or ‘thoughtless awareness’ (nirvikalpaḥ), which (yaḥ) is not (na) something to be created (kiñcit-kāryam), because (yataḥ) it (saḥ) exists (asti) perpetually (satatam) as the Nature of Śiva (śiva-rūpeṇa). It (saḥ) is to be Recognized (pratyabhijñeyaḥ) then (tadā). The nature of the Second Person (madhyama-puruṣa-rūpam) is mental affirmation (mānasā-uktiḥ) of such Oneness (etat-advayasya), which (yā) appears (bhāti) due to a gradual decreasing of the obviousness of Oneness (advaya-spaṣṭatā-kramika-kṣayāt); so (tathā), Śakti (śaktiḥ) is thinking (cintayati) about such fading Oneness (mlāyinī-spaṣṭatā-kṣayam), and this is (iti) exactly (eva) the nature of the Second Person (madhyama-puruṣa-rūpam) like a kind of nostalgia about Oneness (advaya-āyallakam…iva), though (api) in the Yogaśāstra-s (yoga-śāstre), this (etat) is called (iti…ucyate) ‘Śuddhavikalpaḥ’ or ‘Pure thought or thoughtful awareness” (śuddha-vikalpaḥ).
The nature of the Third Person (prathama-puruṣa-rūpe) is when even (api) this nostalgia (etat-āyallakam) is fading away (kṣīṇam), and (ca) one’s awareness (sva-avadhānam) lands (eti) on the sphere of sensory perception (viṣaya-gocaram), where the disappearance (yatra) of the aforesaid Oneness (prokta-advaya-kṣayaḥ) is apparently (mṛśā) proved (siddhī-kṛtaḥ) by the manifestation of objective reality (meya-rūpa-prathayā). There is no gradual process (na…kramaḥ) in the First Person (uttama-puruṣa-rūpe) and (ca) in the Third Person (prathama-puruṣa-rūpe…api), because (yataḥ) both (te) are experienced (anubhūyete) without (vinā) that --i.e. without succession, i.e. as mere facts-- (tat), though (tathā…api) the opposite nature (viparīta-rūpam) of the two (tayoḥ) is maintained (sthāpitam) merely (eva) by the gradual mental process of the Second Person (madhyama-puruṣa-mānasa-krameṇa). The Secret (rahasyam) which lies here (atra) must be transmitted (sampradātavyam) through the Mouth of one’s spiritual preceptor (sva-deśika-mukhena). || 7-9 ||
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 ||
पुनो मध्यमप्रथमयोर्विभिन्नता समासतः ।
मध्यमपुरुषरूपं मानसं वा सविकल्पविमर्शः शिवशक्त्योश्चैषो विमर्श
उपस्थितिरूपेण वा समीपभावेन यत्सूक्ष्मभेदो’ पि सम्यग्विभिन्नत्वं विना ।
अतो न कश्चिच्छक्तो’ भिभाषितुं कंचिन्मध्यमपुरुषेण यदि नोपस्थितिभावो न
स्थूले न सूक्ष्मे’ पि । उदाहृत्य कश्चिच्छक्तः कंचिदभिभाषितुमन्तरा यदैव
स तं समीपं बोधति नान्यथा । स्तव एतदनुलम्ब एव । न कश्चिच्छक्तः
स्तवितुं श्रोतृरूपनाथसमीपबोधनं विना । शैवे स्तवाः शक्तिं याप्यन्ते यतः
शिवो नाभिभाषितो न श्रोता ततः स वाचकः । इति मधमपुरुषरूपं च
शक्तिस्वरूपं वक्ष्यमाणम् । अतः समीपक्षये प्रथमपुरुषरूपं दूरतारूपेण
व्रजेत्सूक्ष्मे च स्थूले’पि । यथा न स्तवः कस्मैचित्क्रियते
प्रथमरूपस्थिताय यतः स्तवो’ भिभाषणात्मा यदभिभाषितः
श्रोतेत्यनुभावस्थितम् । ईदृसमनुभावं विना स्तवो नान्यो निर्बलविकल्पक्रमात् ।
अतः स्तवस्वरूपमिति समीपचेतना निरूप्यं नापि तद्गतशब्दावलिः ।
स्तवशब्दावलिश्चेतनाभाजनमेव चेतनामर्गारब्धाधारवत् । समीपचेतनाछादने
प्रथमपुरुषरूपं भवेद्यद्दूरताचेतनात्मकं न च
मध्यमपुरुषसमीपलक्षितम् । परतो यदाहमशक्तः कंचिदभिभाषितुं तदात्र
दूरतास्ति ॥१०॥
Puno madhyamaprathamayorvibhinnatā samāsataḥ |
Madhyamapuruṣarūpaṃ mānasaṃ vā savikalpavimarśaḥ śivaśaktyoścaiṣo vimarśa upasthitirūpeṇa vā samīpabhāvena yatsūkṣmabhedo’ pi samyagvibhinnatvaṃ vinā | Ato na kaścicchakto’ bhibhāṣituṃ kaṃcinmadhyamapuruṣeṇa yadi nopasthitibhāvo na sthūle na sūkṣme’ pi | Udāhṛtya kaścicchaktaḥ kaṃcidabhibhāṣitumantarā yadaiva sa taṃ samīpaṃ bodhati nānyathā | Stava etadanulamba eva | Na kaścicchaktaḥ stavituṃ śrotṛrūpanāthasamīpabodhanaṃ vinā | Śaive stavāḥ śaktiṃ yāpyante yataḥ śivo nābhibhāṣito na śrotā tataḥ sa vācakaḥ | Iti madhamapuruṣarūpaṃ ca śaktisvarūpaṃ vakṣyamāṇam | Ataḥ samīpakṣaye prathamapuruṣarūpaṃ dūratārūpeṇa vrajetsūkṣme ca sthūle’pi | Yathā na stavaḥ kasmaicitkriyate prathamarūpasthitāya yataḥ stavo’ bhibhāṣaṇātmā yadabhibhāṣitaḥ śrotetyanubhāvasthitam | Īdṛsamanubhāvaṃ vinā stavo nānyo nirbalavikalpakramāt | Ataḥ stavasvarūpamiti samīpacetanā nirūpyaṃ nāpi tadgataśabdāvaliḥ | Stavaśabdāvaliścetanābhājanameva cetanāmargārabdhādhāravat | Samīpacetanāchādane prathamapuruṣarūpaṃ bhavedyaddūratācetanātmakaṃ na ca madhyamapuruṣasamīpalakṣitam | Parato yadāhamaśaktaḥ kaṃcidabhibhāṣituṃ tadātra dūratāsti || 10 ||
To affirm again (punaḥ), the difference (vibhinnatā) between the nature of the Second and Third Grammatical Persons (madhyama-prathamarūpayoḥ) is the following (samāsataḥ):
The Nature of the Second Person (madhyama-puruṣa-rūpam) is mental (mānasam) or (vā) thoughtful awareness (savikalpa-vimarśaḥ) of the union between Śiva and Śakti (śiva-śaktyoḥ), and (ca) this (eṣaḥ) awareness (vimarśaḥ) appears as the form of the feeling of ‘nearness’ (upasthiti-rūpeṇa…samīpa-bhāvena), which (yat) though (api) means ‘a subtle differentiation’ (sūkṣma-bhedaḥ) without (vinā) ‘complete separation (samyak-vibhinnatvam)’. Due to this (ataḥ), one cannot (na…kaścid…śaktaḥ) address (abhibhāṣitum) someone (kaṃcid) as a Second Person (madhyama-puruṣeṇa) if (yadi) there is no (na) feeling of nearness (upasthiti-bhāvaḥ), whether it be (na) an emotional nearness (sūkṣme) or (na) physical nearness (sthūle…api). For example (udāhṛtya): One (kaścid) can (śaktaḥ) talk (abhibhāṣitum) internally (antarā) to someone (kaṃcid) only (na…anyathā) by means (yadā…eva…saḥ) of considering (bodhati) him/her (tam) as being near to him/her (samīpam). This is precisely the requirement (etat-anulambaḥ…eva) of a ‘prayer’ (stavaḥ). One cannot (na…kaścit…śaktaḥ) pray (stavitum) without (vinā) being aware that God is near, and He is listening (śrotṛ-rūpa-nātha-samīpa-bodhanam). Though (api) from Śaiva point of view (śaive), prayers (stavāḥ) are for (yāpyante) Śakti (śaktim), because (yataḥ) Śiva (śivaḥ) is not (na) an addressee (abhibhāṣitaḥ) or (na) someone who listens (śrotā). He (tataḥ…saḥ) is the Speaker (vācakaḥ). This (iti) is the Nature of the Second Grammatical Person (madhama-puruṣa-rūpam), and (ca) (such) an aspect of Śakti (śakti-svarūpam) will be explained later (vakṣyamāṇam).
When (ataḥ) such ‘nearness’ is decreasing (samīpa-kṣaye), the Nature of the Third Person (prathama-puruṣa-rūpam) takes place (vrajet) in the form of ‘distance’ (dūratā-rūpeṇa), whether (ca…api) it be mental (sūkṣme) or (ca) physical (sthūle). For example (yathā): no (na) prayer (stavaḥ) is performed (kriyate) for someone (kasmaicid) who is resting in the nature of the Third Person (prathama-rūpa-sthitāya), because (yataḥ) the essence of a prayer is ‘the act of addressing’ (stavaḥ…abhibhāṣaṇa-ātmā), which (yat) is based on the ‘belief’ (anubhāva-sthitam) that (iti) the addressee (abhibhāṣitaḥ) is listening (śrotā). Without (vinā) such (īdṛsam) a fate (anubhāvam), a prayer (stavaḥ) is not more than (na…anyaḥ) a series of powerless thoughts (nirbala-vikalpa-kramāt). One should see from this (ataḥ…nirūpyam) that the core of ‘praying’ (stava-svarūpam) is (iti) awareness of ‘nearness’ (samīpa-cetanā), and (api) not (na) the words that are manifested during the prayer (tat-gata-śabda-āvaliḥ). Words of a prayer (stava-śabda-āvaliḥ) act merely (eva) as a receptacle of such awareness (cetanā-bhājanam) like a support to begin with on the ‘Path of Awareness’ (cetanā-marga-ārabdha-ādhāra-vat).
When this ‘awareness of nearness’ becomes concealed (samīpa-cetanā-chādane), it gives rise (bhavet) to the nature of the Third Grammatical Person (prathama-puruṣa-rūpam), which (yat) appears as an awareness of ‘distance’ (dūratā-cetanā-ātmakam) instead (na…ca) of ‘nearness’ of the Second Person (madhyama-puruṣa-samīpa-lakṣitam). In other words (parataḥ), when (yadā) we (aham) cannot (aśaktaḥ) address (kaṃcid…abhibhāṣitum), this (tadā) is because there (atra) is (asti) distance (dūratā). || 10 ||
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 ||
मुर्तित्रयं परमर्थमहेश्वरत्रिशूलं यत्त्रिशूलं संयुक्तमेकरूपेण
तद्धस्ते । त्रयं वा शिवशक्त्यण्वाख्यं सामरस्यस्थितं महेश्वराख्यवस्तुनि ।
ततः महेश्वरे तस्य मूर्तित्रयमेकं समं तस्य त्रिशूलाभिन्नत्वात् ।
सर्गानुसाराच्छिवे प्रथममूर्त्यां शक्त्यणू सामरस्यसंस्थितौ न विभिन्नौ ।
तथैव द्वितीयमूर्त्यां शक्त्यामणुः स्थितस्तस्या अविभिन्नः । अतरेतन्मतं
सम्यगद्वयं यतः सर्वा मूर्तयः स्थिताः महेश्वरे सदाच्युताः । एतन्मतं
यत्र परमार्थस्वातन्त्र्यशक्तिस्तत्त्रयं सम्यगविभिन्नं भातीति त्रिकं
शक्तित्रयं शिवशक्त्यणुमतं परासेतुरूपपरापराण्वाख्यापरामतं यथाक्रम ।
एषो’णुः परया संयुतः परापरायुक्तितः । एतत्सृष्टिबीजमतं यत्र शिवो
महेश्वरस्य पराशक्तिश्च शक्तिस्तस्य
परापराशक्तिश्चाणुस्तदपराशक्तिश्चैतच्छक्तित्रयं महेश्वरत्रिशूलरूपि । शिव
एको भाव उत्तमपुरुषरूपेण । बहुभावकल्पनानवकाशा निरवकाशशिवे न
भाति । बहुकल्पना शक्त्यां संकल्पतो भाति । मध्यमप्रथमपुरुषयोर्भेदो
यत्र बहुभावो भवेत्समीपदूरतात्मको यथाक्रम । अणुर्वा
स्वात्माशिवाद्विभिन्नत्वमेतच्च दूरतात्मकं ज्ञाप्यते मतौ यावच्छक्तिः
सूक्ष्मभेदता शिवात्सम्यक्विभिन्नत्वेन विनातश्चाविभिन्नत्वभेद इति
समीपभावश्चोपस्थितिः । शिवे सर्वा न स्पष्टीकृता यतः स समीपदूरताहेतुः ।
भेदस्तद्वस्तु यत्कश्चिच्छक्तो’ विभिन्नत्वे चिन्तितुम् । एकमीदृशं वस्त्वेतस्य
योग्यं स्वः । कश्चिच्छक्तः स्वं चिन्तितुं स्वाद्विभिन्नत्वं विना यतस्ताविति
समौ । इत्यविभिन्नत्वभेदशब्दार्थः । एष स्व इत्यणुर्योगशास्त्रे यतः
परप्रमाता न ग्राह्यः । अन्यथा विभिन्नत्वमिति तद्यद्वस्तु कश्चिच्छक्तः सदा
परभावेन चिन्तितुमेतच्च ग्राह्यरूपम् । कश्चिच्छक्तः फलं चिन्तितुं च फलं
स्वाद्विभिन्नम् । इति विभिन्नत्वशब्दार्थः । एतदाभ्यासिकार्थो वक्ष्यमान
आगामी ॥११॥
Murtitrayaṃ paramarthamaheśvaratriśūlaṃ yattriśūlaṃ saṃyuktamekarūpeṇa taddhaste | Trayaṃ vā śivaśaktyaṇvākhyaṃ sāmarasyasthitaṃ maheśvarākhyavastuni | Tataḥ maheśvare tasya mūrtitrayamekaṃ samaṃ tasya triśūlābhinnatvāt | Sargānusārācchive prathamamūrtyāṃ śaktyaṇū sāmarasyasaṃsthitau na vibhinnau | Tathaiva dvitīyamūrtyāṃ śaktyāmaṇuḥ sthitastasyā avibhinnaḥ | Ataretanmataṃ samyagadvayaṃ yataḥ sarvā mūrtayaḥ sthitāḥ maheśvare sadācyutāḥ | Etanmataṃ yatra paramārthasvātantryaśaktistattrayaṃ samyagavibhinnaṃ bhātīti trikaṃ śaktitrayaṃ śivaśaktyaṇumataṃ parāseturūpaparāparāṇvākhyāparāmataṃ yathākrama | Eṣo’ṇuḥ parayā saṃyutaḥ parāparāyuktitaḥ | Etatsṛṣṭibījamataṃ yatra śivo maheśvarasya parāśaktiśca śaktistasya parāparāśaktiścāṇustadaparāśaktiścaitacchaktitrayaṃ maheśvaratriśūlarūpi | Śiva eko bhāva uttamapuruṣarūpeṇa | Bahubhāvakalpanānavakāśā niravakāśaśive na bhāti | Bahukalpanā śaktyāṃ saṃkalpato bhāti | Madhyamaprathamapuruṣayorbhedo yatra bahubhāvo bhavetsamīpadūratātmako yathākrama | Aṇurvā svātmāśivādvibhinnatvametacca dūratātmakaṃ jñāpyate matau yāvacchaktiḥ sūkṣmabhedatā śivātsamyakvibhinnatvena vinātaścāvibhinnatvabheda iti samīpabhāvaścopasthitiḥ | Śive sarvā na spaṣṭīkṛtā yataḥ sa samīpadūratāhetuḥ | Bhedastadvastu yatkaścicchakto’ vibhinnatve cintitum | Ekamīdṛśaṃ vastvetasya yogyaṃ svaḥ | Kaścicchaktaḥ svaṃ cintituṃ svādvibhinnatvaṃ vinā yatastāviti samau | Ityavibhinnatvabhedaśabdārthaḥ | Eṣa sva ityaṇuryogaśāstre yataḥ parapramātā na grāhyaḥ | Anyathā vibhinnatvamiti tadyadvastu kaścicchaktaḥ sadā parabhāvena cintitumetacca grāhyarūpam | Kaścicchaktaḥ phalaṃ cintituṃ ca phalaṃ svādvibhinnam | Iti vibhinnatvaśabdārthaḥ | Etadābhyāsikārtho vakṣyamāna āgāmī || 11 ||
All these three aspects (murti-trayam) are the Trident of the Supreme Lord or Supreme Reality (parama-artha-mahā-īśvara-triśūlam), which (yat) Trident (triśūlam) is United (saṃyuktam) as one Reality (eka-rūpeṇa) in His Hand (tat-haste). In other words (vā), the three aspects (trayam) called ‘Śiva, Śakti and aṇu’ (śiva-śakti-aṇu-ākhyam) rest in Oneness (sāmarasya-sthitam) in that Reality which is called the Great Lord (here) (mahā-īśvara-ākhya-vastuni). So (tataḥ), in the Great Lord (mahā-īśvare), His (tasya) three aspects (mūrti-trayam) are one (ekam) and the same reality (samam), as He is not different from His Trident (tasya…triśūla-abhinnatvāt). And according to the nature of manifestation (sarga-anusārāt), in the first aspect (prathama-mūrtyām) called ‘Śiva’ (śive), Śakti and aṇu (śakti-aṇū) rest in union (sāmarasya-saṃsthitau) without (na) being separeted (vibhinnau). Similarly (tathā…eva), in the second aspect (dvitīya-mūrtyām) called ‘Śakti’ (śaktyām), the limited reality called ‘aṇu’ or ‘individual being’ (aṇuḥ) rests (sthitaḥ) without being manifested as a separate entity (tasyāḥ…avibhinnaḥ). Therefore (ataḥ), this (etat) doctrine (matam) (displays) total unity (samyak-advayam), as (yataḥ) all (sarvāḥ) aspects (mūrtayaḥ) remain (sthitāḥ) in the Great Lord (mahā-īśvare) and never (sadā) leave Him (acyutāḥ).
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).
In other words (vā), ‘aṇu’ (aṇuḥ) represents separation (vibhinnatvam) from Śiva Who is one’s own Self (sva-ātmā-śivāt), and (ca) this (etat) separation is understood (jñāpyate) as ‘distance’ (dūratā-ātmakam) in the intellect (matau), while (yāvat) Śakti (śaktiḥ) represents a slight difference (sūkṣma-bhedatā) without (vinā) complete separation (samyak-vibhinnatvena) from Śiva (śivāt), and (ataḥ…ca) this ‘difference without separation’ (avibhinnatva-bhedaḥ) is (iti) understood as ‘nearness’ (samīpa-bhāvaḥ) or ‘proximity’ (upasthitiḥ). In Śiva (śive) all these (sarvāḥ) are not (na) manifested (spaṣṭī-kṛtāḥ) as (yataḥ) He (saḥ) is the Source of ‘nearness’ and of ‘distance’ (samīpa-dūratā-hetuḥ).
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).
On the contrary (anyathā), ‘separated’ (vibhinnatvam) means (iti) that (tat) reality (vastu) that (yat) one (kaścid) can (śaktaḥ) think about (cintitum), (but that is always felt) as another reality (para-bhāvena). This is called (etat…ca): an object (grāhya-rūpam). One (kaścid) can (śaktaḥ) think (cintitum) of a fruit (phalam), but (ca) (one always feels that) the fruit (phalam) is not (vibhinnam) oneself (svāt). This is (iti) the reality of ‘being separated’ --lit. the meaning of the word ‘separated’-- (vibhinnatva-śabda-arthaḥ).
The practical meaning (ābhyāsika-arthaḥ) of all this (etat) will be explained (vakṣyamānaḥ) now (āgāmī). || 11 ||
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) is not (na…eva) concealed (chāditaḥ). || 12 ||
वाङ्नैवोत्तमपुरुषरूपे शिवे तत्र श्रोत्रभावतः स परावाग्यथाप्रोक्तम् । ततो
वागेव शिवसक्तिसम्बन्ध इति शक्तिर्या मधमपुरुषरूपे’ स्ति । वाक्तस्यां पुनः
समीपरूपरूपा ॥१२॥
Vāṅnaivottamapuruṣarūpe śive tatra śrotrabhāvataḥ sa parāvāgyathāproktam | Tato vāgeva śivasaktisambandha iti śaktiryā madhamapuruṣarūpe’ sti | Vāktasyāṃ punaḥ samīparūparūpā || 12 ||
There is no (na…eva) speech (vāk) in the First Person (uttama-puruṣa-rūpe) (called) Śiva (śive), because of the absence of a listener (śrotṛ-abhāvataḥ) in Him (tatra). As it has been mentioned previously (yathāproktam), He (saḥ) is the Supreme Speech (parā-vāk). Therefore (tataḥ), speech (vāk…eva) or connection between Śiva and His expansion (śiva-sakti-sambandhaḥ) is called (iti) Śakti (śaktiḥ) Who (yā) exists (asti) in the Second Person (madhama-puruṣa-rūpe). To affirm again (punaḥ): speech (vāk) in Her (tasyām) is the appearance of the ‘reality of nearness’ (samīpa-rūpa-rūpā). || 12 ||
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 ||
एष सम्बन्धः समीपाख्यपूर्वकः प्रथमपुरुषरूपे विलीयते यतो
मध्यमपुरुषरूपस्य समीपरूपत्वं प्रथमपुरुषरूपे दूरतारूपत्वं भाति ।
अतः प्रथमपुरुषरूपे मध्यमपुरुषरूपं भवेन्मौनि यतस्तत्र नाभिभाषितः
श्रोत्रभावतः । एतद्दूरतारूपं तद्यदणुरिदन्तां वा ग्राह्यत्वं विभिन्नत्वं
बोधति । स तत्पदसमता सम्यगविभिन्नः परमात्प्रमातुर्महेश्वरतः । इति न
सम्लाप इति शब्दार्थश्चतुर्दशे श्लोके यः संकल्पात्मा प्रथमपुरुषभूमौ
दूरताभावबृम्हितः ॥१३-१४॥
Eṣa sambandhaḥ samīpākhyapūrvakaḥ prathamapuruṣarūpe vilīyate yato madhyamapuruṣarūpasya samīparūpatvaṃ prathamapuruṣarūpe dūratārūpatvaṃ bhāti | Ataḥ prathamapuruṣarūpe madhyamapuruṣarūpaṃ bhavenmauni yatastatra nābhibhāṣitaḥ śrotrabhāvataḥ | Etaddūratārūpaṃ tadyadaṇuridantāṃ vā grāhyatvaṃ vibhinnatvaṃ bodhati | Sa tatpadasamatā samyagavibhinnaḥ paramātpramāturmaheśvarataḥ | Iti na samlāpa iti śabdārthaścaturdaśe śloke yaḥ saṃkalpātmā prathamapuruṣabhūmau dūratābhāvabṛmhitaḥ || 13-14 ||
In the Nature of the Third Person (prathama-puruṣa-rūpe), such (eṣaḥ) connection (sambandhaḥ) that previously was mentioned as the nature of ‘nearness’ (samīpa-ākhya-pūrvakaḥ) disappears (vilīyate) because (yataḥ) ‘nearness’ (samīpa-rūpatvam) of the Second Person (madhyama-puruṣa-rūpasya) appears (bhāti) as ‘distance’ (dūratā-rūpatvam) in the Third (prathama-puruṣa-rūpe). Thus (ataḥ), in the Nature of the Third Person (prathama-puruṣa-rūpe), the Second one (madhyama-puruṣa-rūpam) becomes (bhavet) silent (mauni), as (yataḥ) there is no (tatra…na) one to talk to (abhibhāṣitaḥ) due to the absence of a listener (śrotṛ-abhāvataḥ). This (etat) ‘absence’ -due to the feeling of ‘distance’- (dūratā-rūpam) is what (tat…yat) limited intellect (aṇuḥ) calls (bodhati) ‘objectivity’ (grāhyatvam idantām) that is nothing but ‘separation’ (vibhinnatvam). He/she (saḥ) identifies this condition as his/her self (tat-pada-samatā), being completely separated (samyag-avibhinnaḥ) from the Supreme (paramāt) Perceiver (pramātuḥ), the Great Lord Himself (mahā-īśvarataḥ). This (iti) is the meaning of the term (śabda-arthaḥ) ‘no conversation’ (na…samlāpaḥ…iti) in the 14th verse (caturdaśe…śloke), which (yaḥ), fueled by ‘distance’ (dūratā-bhāva-bṛmhitaḥ), is characterized by ‘imagination’ (saṃkalpa-ātmā) on the stage of the Third Grammatical Person (prathama-puruṣa-bhūmau). || 13-14 ||
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 ||
अतः स्वात्माशिवसम्बन्धो’स्ति शक्त्यां सो’ तिसूक्ष्मो’ पि चैषः सम्बन्धो’
तिस्थूलीकृतः प्रथमपुरुषरूपे । स्थूलस्तथैव स मृषा शून्यवत्
तत्त्वेनैतदिदन्तामतिः । न सत्यमपि तत्क्षोभो’ विमर्शतः ॥१५॥
Ataḥ svātmāśivasambandho’sti śaktyāṃ so’ tisūkṣmo’ pi caiṣaḥ sambandho’ tisthūlīkṛtaḥ prathamapuruṣarūpe | Sthūlastathaiva sa mṛṣā śūnyavat tattvenaitadidantāmatiḥ | Na satyamapi tatkṣobho’ vimarśataḥ || 15 ||
So (ataḥ), the connection with Śiva or one’s own Self (sva-ātmā-śiva-sambandhaḥ) exists (asti) in Śakti (śaktyām), though (api) it (saḥ) is very subtle (ati-sūkṣmaḥ), and (ca) this (eṣaḥ) connection (sambandhaḥ) becomes extremely gross (ati-sthūlī-kṛtaḥ) in the Third Person (prathama-puruṣa-rūpe). It (saḥ) is so gross (sthūlaḥ) that it is (tathā…eva) apparently (mṛṣā) not existing (śūnya-vat). In real sense (tattvena), this (etat) is the notion of objectivity (idantā-matiḥ). It is not (na) a true condition (satyam), but (api…tat) a kind of confusion (kṣobhaḥ) due to the lack of awareness (avimarśataḥ). || 15 ||
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 ||
प्रथमपुरुषरूपे यत्र कश्चित्स्वमनुं स्वात्मशिवाद्विभिन्नं
बोधत्येतद्विभिन्नत्वं शिवात्परिमितसमतारूपि । व्यापकशिवभिन्नत्वमतिर्वा
स्यवं नान्यत्परिमितत्वमित्युच्यते । अतः शिवो’ परमितसमता ॥१६॥
Prathamapuruṣarūpe yatra kaścitsvamanuṃ svātmaśivādvibhinnaṃ bodhatyetadvibhinnatvaṃ śivātparimitasamatārūpi | Vyāpakaśivabhinnatvamatirvā syavaṃ nānyatparimitatvamityucyate | Ataḥ śivo’ paramitasamatā || 16 ||
(There), in the nature of the Third Grammatical Person (prathama-puruṣa-rūpe), in which (yatra) one (kaścit) considers (bodhati) him/herself (svam) as a limited being (anum) who is separated (vibhinnam) from Śiva Who is one’s own Self (sva-ātmā-śivāt), this (etat) separation from (vibhinnatvam) Śiva (śivāt) is embodied in the form of one’s limited identity (parimita-samatā-rūpi). In other words (vā), the notion of separation from Universal Śiva (vyāpaka-śiva-bhinnatva-matiḥ) is itself (syavam) called (iti…ucyate) ‘limitation’ (parimitatvam) and nothing else (na…anyat). Thus (ataḥ), Śiva (śivaḥ) is said to be Supreme Identity (paramita-samatā). || 16 ||
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 ||
शिवशक्त्यद्वयमुत्तमपुरुषरूपमेव क्षीनमपि मध्यमप्रथमपुरुषरूपयोर्मृशा
तदेवाव्ययं ततस्तदस्त्यपि मध्यमप्रथमपुरुषरूपयोः ।
एतत्सत्यपरिज्ञानात्मिका गुरुप्रसादतः प्रत्यभिज्ञायुक्तिः ॥१७॥
Śivaśaktyadvayamuttamapuruṣarūpameva kṣīnamapi madhyamaprathamapuruṣarūpayormṛśā tadevāvyayaṃ tatastadastyapi madhyamaprathamapuruṣarūpayoḥ | Etatsatyaparijñānātmikā guruprasādataḥ pratyabhijñāyuktiḥ || 17 ||
Despite (api) that Reality of the Oneness of Śiva and Śakti (śiva-śakti-advayam) (which) is merely (eva) the First Person (uttama-puruṣa-rūpam) apparently (mṛśā) decreasing (kṣīnam) in the Second and Third Persons (madhyama-prathama-puruṣa-rūpayoḥ), It (tat) is truly (eva) imperishable (avyayam); consequently (tataḥ), It (tat) also (api) exists (asti) in the Second and Third Persons (madhyama-prathama-puruṣa-rūpayoḥ). The trick of Recognition (prati-abhi-jñā-yuktiḥ) (, which) shines forth from the Guru’s Grace (guru-prasāda-taḥ), lies in the understanding of this Fact (etat-satya-pari-jñāna-ātmikā). || 17 ||
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 ||
मध्यमपुरुषरूपं संलापशक्तिरित्यभिधीयते । वाचकः शक्तिं
प्रष्नीप्रतिवाचकरूपे बोधति चेदृसा शक्तिरेव जीवनमतिश्चिन्तयति ।
श्रीमदुत्पलदेवेन विस्तराद्दर्शितः कथं शक्तिस्वरूपं जीवनमतिं ददाति
तस्या ज्ञानक्रियारूपेण ॥१८॥
Madhyamapuruṣarūpaṃ saṃlāpaśaktirityabhidhīyate | Vācakaḥ śaktiṃ praṣnīprativācakarūpe bodhati cedṛsā śaktireva jīvanamatiścintayati | Śrīmadutpaladevena vistarāddarśitaḥ kathaṃ śaktisvarūpaṃ jīvanamatiṃ dadāti tasyā jñānakriyārūpeṇa || 18 ||
The Nature of the Second Person (madhyama-puruṣa-rūpam) is called (iti…abhidhīyate) ‘saṃlāpaśaktiḥ’ or ‘the Power of conversation’ (saṃlāpa-śaktiḥ). A speaker (vācakaḥ) recognizes (bodhati) this śakti (śaktim) as the appearance or existence of the questioner and the responder (praṣnī-prati-vācaka-rūpe), and (ca) only (eva) this śakti (śaktiḥ) is considered (cintayati) as the ‘notion of life’ (jīvana-matiḥ). Venerable Utpaladeva (śrīmat-utpaladevena) explained (darśitaḥ) in detail (vistarāt) how (katham) the Essential Nature of Śakti (śakti-svarūpam) bestows (dadāti) the ‘notion of life’ (jīvana-matim) by means of Her (tasyāḥ) Jñāna and Kriyā aspects (jñāna-kriyā-rūpeṇa). || 18 ||
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 ||
प्रथमपुरुषरूपं संलापशक्तिरहितं ततस्तत्र न संलपनं चैषा
शक्तिर्भात्यत्र कल्पनाचक्रवातरुपा ।
जीवनरूपसंलापशक्तिरहितत्वाज्जडत्वमत्र यतः कश्चित्तेन निर्जनः ।
एतन्निर्जनत्वं कल्पनेन्धनम् । अजडत्वमधिगन्तुमिति स्वेनाभिजल्पितुमिति
संकल्पार्थः । एतद्विश्वव्यवहारः संलापशक्तिसम्भावनीयो यया
समीपत्वमतिरतो’ जदत्वमनुभूयते । विशेषो लौकिकस्य चालौकिकस्य
एतच्छक्तिपरिग्रहाश्रयः । लौकिकानां नैतत्क्रमानुभावो यद्यपि स
सर्वस्मिन्वर्तते सदा । योगिनस्ते देहिनो ये संलापशक्तिं जपितुमनुग्रहचोदिताः
स्वात्मस्पर्शनार्थाय । एतच्चर्यासार आत्मप्रत्यभिज्ञापरविमर्शो भाति
यदैतच्छक्त्यावाहनं तदा पूजनमित्युच्यत एतत्पूजनं तु प्रमितिमेव दिदेष्टि
न च प्रमेयताम् ॥१९॥
Prathamapuruṣarūpaṃ saṃlāpaśaktirahitaṃ tatastatra na saṃlapanaṃ caiṣā śaktirbhātyatra kalpanācakravātarupā | Jīvanarūpasaṃlāpaśaktirahitatvājjaḍatvamatra yataḥ kaścittena nirjanaḥ | Etannirjanatvaṃ kalpanendhanam | Ajaḍatvamadhigantumiti svenābhijalpitumiti saṃkalpārthaḥ | Etadviśvavyavahāraḥ saṃlāpaśaktisambhāvanīyo yayā samīpatvamatirato’ jadatvamanubhūyate | Viśeṣo laukikasya cālaukikasya etacchaktiparigrahāśrayaḥ | Laukikānāṃ naitatkramānubhāvo yadyapi sa sarvasminvartate sadā | Yoginaste dehino ye saṃlāpaśaktiṃ japitumanugrahacoditāḥ svātmasparśanārthāya | Etaccaryāsāra ātmapratyabhijñāparavimarśo bhāti yadaitacchaktyāvāhanaṃ tadā pūjanamityucyata etatpūjanaṃ tu pramitimeva dideṣṭi na ca prameyatām || 19 ||
The Third Person’s Nature (prathama-puruṣa-rūpam) (embodies itself as) the lack of ‘saṃlāpaśaktiḥ’ (saṃlāpa-śakti-rahitam); therefore (tataḥ), no (na) conversation (saṃlapanam) takes place (tatra), because (ca) this (eṣā) śakti (śaktiḥ) appears (bhāti) here --i.e. in the Grammatical Third Person-- (atra) as a whirlwind of the content of mind (kalpanā-cakra-vāta-rupā). Due to the lack of saṃlāpaśaktiḥ that can only be considered ‘alive’ (jīvana-rūpa-saṃlāpa-śakti-rahitatvāt), there is only ‘lifelessness’ (jaḍatvam) here (atra), which (tena…yataḥ) makes one (kaścid) ‘lonely’ (nirjanaḥ). Such ‘loneliness’ (etat-nirjanatvam) is the fuel of imagination (kalpanā-indhanam). The final goal of imagination is (iti) to find (adhigantum) ‘aliveness’ (ajaḍatvam), and this is (iti) the background of why (svena) one frequently talks to oneself (abhi-jalpitum…saṃkalpa-arthaḥ). Such everyday practice (etat-viśva-vyavahāraḥ) is possible only by the rising of saṃlāpaśaktiḥ (saṃlāpaśakti-sambhāvanīyaḥ), by whom (yayā) the ‘notion of nearness’ (samīpatva-matiḥ), and consequently (ataḥ), ‘aliveness’ (ajadatvam) is experienced (anubhūyate). The difference (viśeṣaḥ) between ordinary people (laukikasya) and (ca) spiritual aspirants (alaukikasya) lies in the understanding of this śakti (etat-śakti-pari-graha-āśrayaḥ). Ordinary people (laukikānām) have no (na) understanding of this process (etat-krama-anubhāvaḥ), even though (yadyapi) it (saḥ) is constantly (sadā) happening (vartate) in everyone (sarvasmin). Yogī-s (yoginaḥ) are those (te) embodied beings (dehinaḥ) who (ye) are inspired by Divine Grace (anugraha-coditāḥ) to invoke (japitum) saṃlāpaśaktiḥ (saṃlāpa-śaktim) to have a contact with their own Self (svātmā-sparśana-arthāya). When (yadā…tadā) the core of this practice (etat-caryā-sāraḥ) becomes Awareness fueled with strong Devotion for Self-recognition (ātmā-pratyabhijñā-para-vimarśaḥ), invocation of this śakti (etat-śakti-āvāhanam) is called (iti…ucyate) ‘Pūjanam’ or the ‘Act of Worship’ (pūjanam), but (tu) this Worship (etat-pūjanam) points (dideṣṭi) merely to the Supreme Subject (pramitim) and (ca) not (na) to any object (prameyatām). || 19 ||
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 ||
अथा प्रचर्यानियतिः । यावत्प्रथमपुरुषे’ स्थिरत्वमेवेति विषाद इति सत्यं
कश्चिन्न बोधति च स एतत्त्यक्तुं नेच्छति स्थिरत्वग्रहार्थाय तावन्न
संलापशक्त्यात्मविमर्शस्तस्योदितः । गतागतत्वोल्लङ्घनतत्परत्वं
दिव्यप्रसादादेवोदितम् । किमर्थं यतः प्रसादो संसाररूपव्यक्तित्वतृष्नां
हन्ति । जडरूपमनोगतागतत्वपरिक्षीणस्य वा तदुल्लङ्घनतत्परत्वमुदितम् ।
एतच्च दिव्यप्रसादस्य लक्षणं येन स स्वात्मप्रत्यावृत्तिक्रम उदितः ॥२०॥
Athā pracaryāniyatiḥ | Yāvatprathamapuruṣe’ sthiratvameveti viṣāda iti satyaṃ kaścinna bodhati ca sa etattyaktuṃ necchati sthiratvagrahārthāya tāvanna saṃlāpaśaktyātmavimarśastasyoditaḥ | Gatāgatatvollaṅghanatatparatvaṃ divyaprasādādevoditam | Kimarthaṃ yataḥ prasādo saṃsārarūpavyaktitvatṛṣnāṃ hanti | Jaḍarūpamanogatāgatatvaparikṣīṇasya vā tadullaṅghanatatparatvamuditam | Etacca divyaprasādasya lakṣaṇaṃ yena sa svātmapratyāvṛttikrama uditaḥ || 20 ||
This (athā…etat) aforesaid practice though has one requirement (pracaryā-niyatiḥ). Until (yāvat) one cannot recognize the (iti) disheartening (viṣādaḥ) fact (satyam) that in the Third Person (prathama-puruṣe) there is only (eva) unstable condition (asthiratvam), and consequently (ca), wants (icchati…saḥ…na) to reject (tyaktum) this (etat) to find stability (sthiratva-graha-arthāya), no (tāvat…na) awareness about the essence of saṃlāpaśaktiḥ (saṃlāpa-śakti-ātmā-vimarśaḥ) rises (tasya…uditaḥ). The desire to transcend the state of ‘coming and going’ (gata-āgata-tva-ullaṅghana-tatparatvam) is generated (uditam) only (eva) by Divine Grace (divya-prasādāt). Why (kimartham)? Because (yataḥ) Divine Grace (prasādaḥ) destroys (hanti) the thirst for individual existence, which thirst is the nature of saṃsāra (saṃsāra-rūpa-vyaktitva-tṛṣnām). In other words (vā), when someone becomes tired of the lifeless nature of ‘coming and going’ in mind (jaḍa-rūpa-manas-gata-āgata-tva-parikṣīṇasya), he/she develops a desire to transcend it (tat-ullaṅghana-tatparatvam…uditam). And (ca) this (etat) is the sign (lakṣaṇam) of Divine Grace (divya-prasādasya), through (yena) which the (saḥ) process of ‘turning back to one’s own Self’ (svātmā-prati-āvṛtti-kramaḥ) rises (uditaḥ). || 20 ||
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 ||
शैव एष क्रमस्त्रिगुणः । स ग्राह्यग्रहनाभ्यासारभ्यः
क्षीणसूक्ष्मसम्बन्धपूर्वकप्रतिसंस्थापनार्थाय । एतद्वर्तते यदा प्रसादः
कंचिदेतत्सम्बन्धं न सम्यन्नष्टं प्रत्यभिज्ञापयति तु स क्षणे क्षणे
गतागतात्मकप्रमाणमध्ये परिवर्तते । एतदणोरुपाय इत्याणवोपाय इत्युच्यते
यत आणवोपायः स्यात्प्रथमपुरुषगतागतरूपविमर्शाश्रयः ॥२१॥
Śaiva eṣa kramastriguṇaḥ | Sa grāhyagrahanābhyāsārabhyaḥ kṣīṇasūkṣmasambandhapūrvakapratisaṃsthāpanārthāya | Etadvartate yadā prasādaḥ kaṃcidetatsambandhaṃ na samyannaṣṭaṃ pratyabhijñāpayati tu sa kṣaṇe kṣaṇe gatāgatātmakapramāṇamadhye parivartate | Etadaṇorupāya ityāṇavopāya ityucyate yata āṇavopāyaḥ syātprathamapuruṣagatāgatarūpavimarśāśrayaḥ || 21 ||
This (eṣaḥ) process (kramaḥ) has three phases (triguṇaḥ) in Śaivism (śaive). It (saḥ) starts with the practice of holding an object (grāhya-grahana-ābhyāsa-ārabhyaḥ) for the sake of re-establishing the previously lost subtle connection (kṣīṇa-sūkṣma-sambandha-pūrvaka-prati-saṃsthāpana-arthāya). This (etat) happens (vartate) when (yadā) Divine Grace (prasādaḥ) makes one (kaṃcid) recognize (pratyabhijñāpayati) that this connection (etat-sambandham) is not (na) thoroughly lost (samyak-naṣṭam), but (tu) it (saḥ) exists (parivartate) in a momentary way (kṣaṇe…kṣaṇe) between perceptions which come and go in a cyclical way (gata-āgata-ātmaka-pramāṇa-madhye). This (etat) is called (iti…ucyate) ‘Āṇavopāya’ (āṇava-upāyaḥ) or (iti) the means (upāyaḥ) of aṇu, the limited being (āṇoḥ), because (yataḥ) Āṇavopāya (āṇava-upāyaḥ) still (syāt) rests on the limited awareness of the Third Person that is ‘coming and going’ (prathama-puruṣa-gata-āgata-rūpa-vimarśa-āśrayaḥ). || 21 ||
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 ||
यदा ग्राह्यस्थिरग्रहनं मनसो’ स्थिररूपतोल्लङ्घनार्थायावधानयोगतः
सिद्धं तदा दूरतापूर्वोक्तप्रथमपुरुषरूपविप्रयोगविरामो योगिनानुभूयते ।
समीपोदयादेवं प्रत्यावृत्त्यागमिदर्शनम् । एतच्छक्तेरहम्विमर्शस्योपाय इति
शाक्तोपाय इति कथ्यते यत एतद्दर्शनं मध्यमपुरुषरूपावधानाश्रयम् ।
एतत्संलापशक्तिमहिमा या प्रसादानावृतेह । संलापशक्तिभावनया योगिने
प्रष्नीप्रतिवाचकरूपयुग्मसारः स्यात्प्रत्यभिज्ञाप्यते । सदासौ सर्वतन्त्रेषु
साक्षादपि त्वसाविज्ञातस्तैरेव येषां
स्वात्मतत्परभक्त्यग्नैकताडीकृतबोधकृपाणः । एतद्बोधनाम्नोपचारात्तु यतो’
सौ विमर्शः किल । भक्तिशब्द इह तदुपशब्दमात्रः ॥२२॥
Yadā grāhyasthiragrahanaṃ manaso’ sthirarūpatollaṅghanārthāyāvadhānayogataḥ siddhaṃ tadā dūratāpūrvoktaprathamapuruṣarūpaviprayogavirāmo yoginānubhūyate | Samīpodayādevaṃ pratyāvṛttyāgamidarśanam | Etacchakterahamvimarśasyopāya iti śāktopāya iti kathyate yata etaddarśanaṃ madhyamapuruṣarūpāvadhānāśrayam | Etatsaṃlāpaśaktimahimā yā prasādānāvṛteha | Saṃlāpaśaktibhāvanayā yogine praṣnīprativācakarūpayugmasāraḥ syātpratyabhijñāpyate | Sadāsau sarvatantreṣu sākṣādapi tvasāvijñātastaireva yeṣāṃ svātmatatparabhaktyagnaikatāḍīkṛtabodhakṛpāṇaḥ | Etadbodhanāmnopacārāttu yato’ sau vimarśaḥ kila | Bhaktiśabda iha tadupaśabdamātraḥ || 22 ||
When (yadā) the constant holding of an object (grāhya-sthira-grahanam) for the sake of transcending the unstable nature (sthira-rūpatā-ullaṅghana-arthāya) of mind (manasaḥ) by means of attention (avadhāna-yogataḥ) becomes successful (siddham), the yogin (tadā…yoginā) experiences (anubhūyate) the cessation of that separation what is explained before as that ‘distance’ which is the nature of the Third Person (dūratā-pūrva-ukta-prathama-puruṣa-rūpa-viprayoga-virāmaḥ). By the rising of ‘nearness’ (samīpa-udayāt) this way (evam), the upcoming phase of the returning process takes place (pratyāvṛtti-āgami-darśanam). This (etat) is called (iti…kathyate) ‘Śāktopāya’ (śākta-upāya) or the means (upāya) of Śakti (śakteḥ), one’s own Self-awareness (aham-vimarśasya…iti), because (yataḥ) this phase (etat-darśanam) rests on ‘Attention to the Second Person’ (madhyama-puruṣa-rūpa-avadhāna-āśrayam). This is the glory of saṃlāpaśaktiḥ (etat-saṃlāpa-śakti-mahimā), which (yā) is uncovered here by Divine Grace (prasāda-anāvṛtā…iha). By contemplating on this śakti (saṃlāpa-śakti-bhāvanayā), the yogin (yogine) may (syāt) recognize (pratyabhijñāpyate) the essence of the couple called ‘the questioner and the responder’ (praṣnī-prati-vācaka-rūpa-yugma-sāraḥ). It (asau) is constantly (sadā) in front of one’s eyes (sākṣāt) in all the Tantra-s (sarva-tantreṣu), but (api…tu) it is (asau) discovered (vijñātaḥ) only by those (taiḥ…eva) who have (yeṣām) the sword of understanding which has been forged solely in the Fire of Devotion to one’s own Self (sva-ātmā-tat-para-bhakti-agni-eka-tāḍī-kṛta-bodha-kṛpāṇaḥ). This (etat) is said to be ‘understanding’ (bodha-nāmnā) only figuratively (upacārāt…tu), as (yataḥ) It is (asau) truly (kila) Awareness (vimarśaḥ). Here (iha), the term ‘Devotion’ (bhakti-śabdaḥ) is merely a synonym for this (tat-upa-śabda-mātraḥ). || 22 ||
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 ||
द्वितीयदर्शनसिद्धिः स्वविमर्शोदयो भाति । एतन्मध्यमपुरुषहृदयं यतो
योगिनानुभूयते जीवनसारः । सारो’ यं सदा भात्यपि स मृषान्तर्हितः
प्रथमपुरुषरूपानुभूतदूरतायाः । व्यापकत्वं
मध्यमपुरुषरूपोल्लङ्घनावाप्यं त्रितीयदर्शने । एतत्सिद्धीकृतं
प्रश्नीप्रतिवाचकयोजनेनैव यस्य रहस्यमिति मन्त्रः ॥२३॥
Dvitīyadarśanasiddhiḥ svavimarśodayo bhāti | Etanmadhyamapuruṣahṛdayaṃ yato yoginānubhūyate jīvanasāraḥ | Sāro’ yaṃ sadā bhātyapi sa mṛṣāntarhitaḥ prathamapuruṣarūpānubhūtadūratāyāḥ | Vyāpakatvaṃ madhyamapuruṣarūpollaṅghanāvāpyaṃ tritīyadarśane | Etatsiddhīkṛtaṃ praśnīprativācakayojanenaiva yasya rahasyamiti mantraḥ || 23 ||
The completion of the second phase (dvitīyadarśanasiddhiḥ) shines as (bhāti) the arising of I-consciousness (svavimarśodayo). Because (yataḥ) this (etat) is the core of the Second Person (madhyama-puruṣa-hṛdayam), the yogin (yoginā) experiences (anubhūyate) the Essence of ‘life’ (jīvana-sāraḥ). This (ayam) Essence (sāraḥ) is always (sadā) existing (bhāti), but (api) it is (saḥ) apparently (mṛṣā) covered (antarhitaḥ) by that distance which is experienced as the nature of the Third Person (prathama-puruṣa-rūpa-anubhūta-dūratāyāḥ). The All-pervading State (vyāpaka-tvam) is to be recognized in the third phase by means of transcending the Second Person’s Nature (madhyama-puruṣa-rūpa-ullaṅghana-avāpyam…tritīya-darśane). This (etat) is done (siddhī-kṛtam) only (eva) by means of the union of ‘the questioner and the responder’ (praśnī-prativācaka-yojanena), of which (yasya) secret (rahasyam) is called (iti) ‘mantra’ (mantraḥ). || 23 ||
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 ||
प्रश्नीप्रतिवाचकयुग्मभेदोल्लङ्घनयोगतः प्रत्यावृत्तित्रितीयदर्शनं
शैवोपायरूपेण । एतत्शाम्भवोपाय इति शम्भोः स्वात्मन उपाय इति कथ्यते यत
एतद्भेदप्रलयविश्रान्तं दर्शनम् । निजशिवकार्ययोर्भेद इह प्रलयं याति
शिवे स्वयं यः प्रोक्तः शिवशक्तिरसास्वादः । एतद्भाति निर्विचारेण यतो न
किञ्चिच्चिन्तितं प्रश्नीप्रतिवाचकसम्यगैक्यसत्यात् । अथा दर्शनत्रयं
वक्ष्यमाणं पुनरन्यदृष्तेर्बोधनसहायाय ॥२४॥
Praśnīprativācakayugmabhedollaṅghanayogataḥ pratyāvṛttitritīyadarśanaṃ śaivopāyarūpeṇa | Etatśāmbhavopāya iti śambhoḥ svātmana upāya iti kathyate yata etadbhedapralayaviśrāntaṃ darśanam | Nijaśivakāryayorbheda iha pralayaṃ yāti śive svayaṃ yaḥ proktaḥ śivaśaktirasāsvādaḥ | Etadbhāti nirvicāreṇa yato na kiñciccintitaṃ praśnīprativācakasamyagaikyasatyāt | Athā darśanatrayaṃ vakṣyamāṇaṃ punaranyadṛṣterbodhanasahāyāya || 24 ||
By means of transcending the duality of the couple called ‘the questioner and the responder’ (praśnī-prati-vācaka-yugma-bheda-ullaṅghana-yogataḥ), the third phase of the returning process takes place (pratyā-vṛtti-tritīya-darśanam) in the form of the ‘Way of Śiva’ (śaiva-upāya-rūpeṇa). This (etat) is called (iti…iti…kathyate) ‘Śāmbhavopāya’ (śāmbhava-upāya) or the means (upāyaḥ) of Śambhu --i.e. Śiva-- (śambhoḥ), one’s own Self (sva-ātmanaḥ), because (yataḥ) this (etat) phase (darśanam) rests on ‘the Dissolution of duality’ (bheda-pralaya-viśrāntam). Here (iha), the difference between (bhedaḥ) the Innate or Śiva and the created --i.e. the Second and Third Persons-- (nija-śiva-kāryayoḥ) becomes dissolved (pralayam…yāti) into Śiva (śive) Himself (svayam), Who (yaḥ) -as it has already been said- (proktaḥ) is the ‘Taste of Oneness of Śiva and Śakti’ (śiva-śakti-rasa-āsvādaḥ). This (etat) takes place (bhāti) by the practice of non-deliberation (nirvicāreṇa), because of (yataḥ) the mere fact that there is nothing (na…kiñcid) to deliberate upon (cintitam) due to the perfect Oneness of ‘the questioner and the responder’ (praśnī-prati-vācaka-samyak-aikya-satyāt). Now (athā), the three phases (darśana-trayam) will be explained (vakṣyamāṇam) again (punaḥ) from another angle (anya-dṛṣteḥ) to aid understanding (bodhana-sahayāya). || 24 ||
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 ||
अणुरूपं यदेव स पश्यति । नार्थो वोपेयः कस्यचित्स्वविमर्शभूम्याः परः ।
अतो’ ध्यात्मिकमार्गे स्वात्मनो नान्यो नाथ इत्यर्थो वोपेयः ।
अन्यथाध्यात्मिकशब्दो’ नार्थो’ पि च मर्गशब्द एव ।
शैवप्रकाशिताध्यात्मिकमार्गोपायत्रयसारो बिम्बितो योगिनो
स्वविमर्शभूमियोगतः । तथाणवोपायो’ णोर्विमर्शभूम्यात्मको यत्रार्थो वोपेयो
ज्ञात आणवोपायसम्बन्धिताविशेषपुरुषरूपानुसारतः । योगी वा
प्रथमपुरुषरूपबद्धमूलस्तथापि स आणवोपायचारी नाथं दूरतातत्त्वं
बोधति । आणवोपाये नाथो’ न्यभूतं भाति यः शक्यो ग्रहितुं विकल्पेनैव
गतागतेन क्रमात् । अत एतत्प्रथमपुरुषस्वरूपं यत्र कश्चिन्नाथं
गतागततत्त्वं विकल्पवद्बोधति । कदाचिदसौ समीपः कदाचिन्न । यदाप्यसौ
समीपो’ सौ स्याद्दूरः । एतत्फलं पूर्वोक्तदूरतामोहतः । आणवोपायविशेषार्थ
एतद्दूरतोल्लङ्घनं येन नाथसत्यसंकल्पोल्लङ्घनं भवति ॥२५॥
Aṇurūpaṃ yadeva sa paśyati | Nārtho vopeyaḥ kasyacitsvavimarśabhūmyāḥ paraḥ | Ato’ dhyātmikamārge svātmano nānyo nātha ityartho vopeyaḥ | Anyathādhyātmikaśabdo’ nārtho’ pi ca margaśabda eva | Śaivaprakāśitādhyātmikamārgopāyatrayasāro bimbito yogino svavimarśabhūmiyogataḥ | Tathāṇavopāyo’ ṇorvimarśabhūmyātmako yatrārtho vopeyo jñāta āṇavopāyasambandhitāviśeṣapuruṣarūpānusārataḥ | Yogī vā prathamapuruṣarūpabaddhamūlastathāpi sa āṇavopāyacārī nāthaṃ dūratātattvaṃ bodhati | Āṇavopāye nātho’ nyabhūtaṃ bhāti yaḥ śakyo grahituṃ vikalpenaiva gatāgatena kramāt | Ata etatprathamapuruṣasvarūpaṃ yatra kaścinnāthaṃ gatāgatatattvaṃ vikalpavadbodhati | Kadācidasau samīpaḥ kadācinna | Yadāpyasau samīpo’ sau syāddūraḥ | Etatphalaṃ pūrvoktadūratāmohataḥ | Āṇavopāyaviśeṣārtha etaddūratollaṅghanaṃ yena nāthasatyasaṃkalpollaṅghanaṃ bhavati || 25 ||
The nature of the limited being (aṇurūpam) is precisely (eva) that which (yat) he/she (saḥ) sees (paśyati). No one (na…kasyacit) can target a goal (arthaḥ…vā…upeyaḥ) that is beyond (paraḥ) his/her level of understanding or awareness (sva-vimarśa-bhūmyāḥ). Consequently (ataḥ), on the spiritual path (adhyātmika-mārge), the Lord (nāthaḥ) -Who is not different (na…anyaḥ) from one’s own Self (sva-ātmanaḥ) - is said to be (iti) the Goal (arthaḥ…vā…upeyaḥ). Otherwise (anyathā), not only the word ‘spiritual’ (adhyātmika-śabdaḥ) is meaningless (anārthaḥ), but (api) also (ca) the word ‘path’ (marga-śabdaḥ…eva). (Therefore), the Essence of these three means or upāya-s of the spiritual path explained in the Doctrine of Śambhu (śaiva-prakāśita-adhyātmika-mārga-upāya-traya-sāraḥ) is reflected (bimbitaḥ) according to the level of awareness (sva-vimarśa-bhūmi-yogataḥ) of the yogin (yoginaḥ). Consequently (tathā), the level of awareness (vimarśa-bhūmi-ātmakaḥ) of the limited being or aṇu (aṇoḥ) constitues the path of the aṇu --i.e. Āṇavopāya-- (āṇavopāyaḥ), in which (yatra) the Goal (arthaḥ…vā…upeyaḥ) is seen (jñātaḥ) according to the Nature of the specific Grammatical Person that is connected with āṇavopāya (āṇavopāya-sambandhitā-viśeṣa-puruṣa-rūpa-anusārataḥ).
In other words (vā), the (saḥ) yogin (yogī), who is rooted in the Third Person (prathama-puruṣa-rūpa-baddhamūlaḥ); and therefore (tathā…api), walks the path of the aṇu (āṇavopāya-cārī), sees (bodhati) the Goal or the Lord (nātham) as a distant reality (dūratā-tattvam). In āṇavopāya (āṇavopāye), the Lord (nāthaḥ) appears (bhāti) as another being (anya-bhūtam), Who (yaḥ) can be (śakyaḥ) grabbed (grahitum) only by means of thoughts (vikalpena…eva) that are coming and going (gata-āgatena) in a cyclical way (kramāt). So (ataḥ), it is exactly the nature of the Third Grammatical Person (etat-prathama-puruṣa-svarūpam) when (yatra) one (kaścit) thinks (bodhati) that the Lord (nātham) comes and goes (gata-āgata-tattvam) like a mere thought (vikalpavat). Sometimes (kadācit) He (asau) is here (samīpaḥ), sometimes (kadācit) He is not (na). But even when (yadā…api) He (asau) is here (samīpaḥ), He (asau) is still (syāt) far away (dūraḥ). This (etat) is the effect (phalam) of the illusion of distance which has been explained before (pūrva-ukta-dūratā-mohataḥ). The particular goal of the Way of aṇu (āṇavopāya-viśeṣa-arthaḥ) is to transcend this distance (etat-dūratā-ullaṅghanam), by means of which (yena) this viewpoint about the Reality of the Lord also becomes transcended (nātha-satya-saṃkalpa-ullaṅghanam…bhavati). || 25 ||
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 ||
तथैव शाक्तोपाये विमर्शभूमिर्मध्यमपुरुषरूपं भाति । अतः शाक्तोपाये
नाथस्तत्त्वं विभाति यत्सततं
समीपमप्यविभिन्नत्वादुल्लङ्घितपूर्वकात्तद्दूरता । एतदविभिन्नभेदं
मध्यमपुरुषरूपं यदभिभाषिताशब्देनोपदिष्टं योगिना ज्ञाप्यते ॥२६॥
Tathaiva śāktopāye vimarśabhūmirmadhyamapuruṣarūpaṃ bhāti | Ataḥ śāktopāye nāthastattvaṃ vibhāti yatsatataṃ samīpamapyavibhinnatvādullaṅghitapūrvakāttaddūratā | Etadavibhinnabhedaṃ madhyamapuruṣarūpaṃ yadabhibhāṣitāśabdenopadiṣṭaṃ yoginā jñāpyate || 26 ||
In the same way (tathā…eva), the level of awareness (vimarśa-bhūmiḥ) on the path of Śakti (śākta-upāye) appears (bhāti) as the Nature of the Second Grammatical Person (madhyama-puruṣa-rūpam). According to this (ataḥ), on the path of Śakti (śākta-upāye), the Lord (nāthaḥ) appears (vibhāti) as a Reality (tattvam) that is (yat) always (satatam) near (samīpam) due to the lack of separation (avibhinnatvāt) -that is transcended at the end of the previous phase (ullaṅghita-pūrvakāt) -, but also (tat…api) different (dūratā). This (etat) ‘difference without separation’ (avibhinna-bhedam) must be recognized (jñāpyate) by the yogin (yoginā) as the Essence of the Second Person (madhyama-puruṣa-rūpam), which (yat) has been explained (previously) (upadiṣṭam) by means of the term ‘addressee’ (abhibhāṣitā-śabdena). || 26 ||
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 ||
एतन्मध्यमपुरुषसारं यदा प्रत्यभिज्ञातमहम्त्वम्संयोगं
नाथयोगिनिरीक्षणम् । योगी प्रत्यभिज्ञातत्परः नाथं स्वात्मभावेन भावयेत् ।
एतत्समादिशति त्वम्रूपमात्मसत्यतामिति गोपितार्थः ॥२७॥
Etanmadhyamapuruṣasāraṃ yadā pratyabhijñātamahamtvamsaṃyogaṃ nāthayoginirīkṣaṇam | Yogī pratyabhijñātatparaḥ nāthaṃ svātmabhāvena bhāvayet | Etatsamādiśati tvamrūpamātmasatyatāmiti gopitārthaḥ || 27 ||
When (yadā) this (etat) Essence of the Second Person (madhyama-puruṣa-sāram) is recognized (pratyabhijñātam) as the relationship of the ‘Me’ and the ‘You’ (aham-tvam-saṃyogam) regarding the yogin and the Lord (nātha-yogi-nirīkṣaṇam). The yogin (yogī), who is full of Supreme Desire to recognize his/her own Self (pratyabhijñā-tatparaḥ), must contemplate (bhāvayet) on the Lord (nātham) as his/her own Self (svātmā-bhāvena). This (etat) is (iti) the secret meaning (gopita-arthaḥ) of the words “the aspect called ‘You’ foreshows the ‘Reality of the Self’ (samādiśati…tvam-rūpam…ātmā-satyatām)”. || 27 ||
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 ||
अहम्त्वम्रूपसूक्ष्मभेदः शैवोपायमौने प्रलयं याति यत्र निर्विकल्पत्वमेव
सेवितम् । स प्रलीयते दीपपतङ्गवत् । शिवस्वरूपमक्रमं च
तदहम्त्वमविच्छिन्नप्रबन्धरूपनिःशङ्कं यः प्रबन्धस्तयोः
सम्यगैक्यमित्यर्थः । तथा शैवोपायविमर्शभूम्यां नाथः प्रत्यभिज्ञापितो’
हम्रूपेणैवैतच्च परमाहंभावः । परमाहंभावे स्वात्मप्रलयत्रासः
प्रलीयते यः स्वात्मा त्वम्भावेनाबोधत् । समीपं विनापि शिवशक्त्योरैक्यं
शिवस्वरूपतो भवेत् ॥२८॥
Ahamtvamrūpasūkṣmabhedaḥ śaivopāyamaune pralayaṃ yāti yatra nirvikalpatvameva sevitam | Sa pralīyate dīpapataṅgavat | Śivasvarūpamakramaṃ ca tadahamtvamavicchinnaprabandharūpaniḥśaṅkaṃ yaḥ prabandhastayoḥ samyagaikyamityarthaḥ | Tathā śaivopāyavimarśabhūmyāṃ nāthaḥ pratyabhijñāpito’ hamrūpeṇaivaitacca paramāhaṃbhāvaḥ | Paramāhaṃbhāve svātmapralayatrāsaḥ pralīyate yaḥ svātmā tvambhāvenābodhat | Samīpaṃ vināpi śivaśaktyoraikyaṃ śivasvarūpato bhavet || 28 ||
(This) subtle difference of the couple of ‘Me’ and ‘You’ (aham-tvam-rūpa-sūkṣma-bhedaḥ) dissolves (pralayam…yāti) in the Silence of the Way of Śiva (śaiva-upāya-maune), where (yatra) only (eva) ‘Thoughtlessness’ (nirvikalpatvam) is to be practised (sevitam). It (saḥ) dissolves (pralīyate) just like an insect disappears in a fire in a flash (dīpa-pataṅga-vat). This means (iti…arthaḥ) the Nature of Śiva (śiva-svarūpam) is not sequential (akramam), and (ca) It (tat) is not afraid of the Uninterrupted connection between the ‘Me’ and the ‘You’ (aham-tvam-avicchinna-prabandha-rūpa-niḥśaṅkam), which (yaḥ) connection (prabandhaḥ) is the Perfect Oneness (samyag-aikyam) of the two (tayoḥ). Therefore (tathā), on the level of awareness of the Way of Śiva (śaiva-upāya-vimarśa-bhūmyām), the Lord (nāthaḥ) is seen (pratyabhijñāpitaḥ) only (eva) in the form of ‘Me’ (ahamrūpeṇa), and (ca) this (etat) is Supreme I-ness (parama-ahaṃ-bhāvaḥ). In Supreme I-ness (parama-ahaṃ-bhāve), the fear of loosing one’s Self (svātmā-pralaya-trāsaḥ) -That (yaḥ) is (svātmā) understood in the previous phase (abodhat) as ‘You’ (tvam-bhāvena) -, vanishes (pralīyate). Due to the lack of even ‘nearness’ (samīpam…vinā…api), the Union (aikyam) of Śiva and Śakti (śiva-śaktyoḥ) takes place (bhavet) according to the Nature of Śiva (śiva-svarūpataḥ). || 28 ||
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 ||
उत्तमपुरुषरूपमहमाख्यमुपचारतो यदहम्त्वमैक्यसारो यतः
स्वात्मप्रत्यभिज्ञातस्येह शिवस्य मौनिरूपे मध्यमपुरुषरूपं उत्तमेन
कवलीकृतम् । तथासावनाख्येयबोधः संविदात्मैव । एषा संविद् कैवल्यं
मुक्तिं नयति यच्छं सत्यम् । इत्थं शैवोपायः शाम्भवोपाय इति कथ्यते यतः
यः शं ददातीति शम्भुः । यथा शिवबोधो नाथं नैवान्यं स्वात्मनः
बोधत्यन्यत्र किं मङ्गलं न नाथासंशय इति चेद् ॥२९-३०॥
Uttamapuruṣarūpamahamākhyamupacārato yadahamtvamaikyasāro yataḥ svātmapratyabhijñātasyeha śivasya maunirūpe madhyamapuruṣarūpaṃ uttamena kavalīkṛtam | Tathāsāvanākhyeyabodhaḥ saṃvidātmaiva | Eṣā saṃvid kaivalyaṃ muktiṃ nayati yacchaṃ satyam | Itthaṃ śaivopāyaḥ śāmbhavopāya iti kathyate yataḥ yaḥ śaṃ dadātīti śambhuḥ | Yathā śivabodho nāthaṃ naivānyaṃ svātmanaḥ bodhatyanyatra kiṃ maṅgalaṃ na nāthāsaṃśaya iti ced || 29-30 ||
The Nature of the First Person (uttama-puruṣa-rūpam) is figuratively (upacārataḥ) called ‘Aham’ or ‘I Am’ (aham-ākhyam), that (yat) is the Essence of the Unity of ‘Me’ and ‘You’ (aham-tvam-aikya-sāraḥ), because (yataḥ) in the Silent Nature (mauni-rūpe) of Śiva (śivasya), Who is recognized here as one’s own Self (sva-ātmā-pratyabhijñātasya…iha), the Second Person (madhyama-puruṣa-rūpam) is consumed (kavalī-kṛtam) by the First (uttamena). Therefore (tathā), He (asau) is Unutterable Awareness (anākhyeya-bodhaḥ) that consists only of Consciousness (saṃvid-ātmā…eva). This (eṣā) Consciousness (saṃvid) leads (nayati) to Kaivalya (kaivalyam) or Final Emancipation (muktim) that (yat) is True (satyam) Happiness (śam); consequently (ittham), the Way of Śiva (śaiva-upāyaḥ) is called (iti…kathyate) Śāmbhavopāya or the Way of Śambhu (śāmbhava-upāya), Who (yataḥ…yaḥ…śambhuḥ) Bestows (dadātīti) Happiness (śam). Since (yathā) Awareness of Śiva (śiva-bodhaḥ) sees (bodhati) no Lord other than (nātham…naivānyam) Himself (sva-ātmanaḥ) anywhere (anyatra), what (kim) would be Happiness --i.e. ‘Maṅgalam’ in the verse 30-- (maṅgalam) if not (iti ced) the absence of doubts about the Lord (na…nātha-asaṃśaya), (which doubts prevail in the previous phases)? || 29-30 ||
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 ||
इत्थं द्विकक्रम उद्दिष्टः समासतः । प्रथमं शिवस्वरूपमुद्दिष्टं शिवस्य च
तच्चक्तेरैक्येन भावेन अहमस्मिरूपेण च तदुत्तमपुरुषरूपेण प्रकाशितं
प्रथमश्लोके । द्वितीयश्लोके शक्तिस्वरूपमुद्दिष्टं शिवप्रपञ्चेन भावेन
त्वम्रूपेण च तन्मध्यमपुरुषरूपेण शिवस्य दर्पणभावेन प्रकाशितम् ।
त्रितीयश्लोके’ णुस्वरूपमुद्दिष्टं तद्रूपेण च प्रथमपुरुषरूपेण प्रकाशितम् ।
तत्स्वरूपमपि शिवदर्पणबिम्बितमित्युच्यते । श्लोकैर्बहुभिरधिकगुणाः
महेश्वरस्य प्रकाशिताः । तदा द्वादशश्लोकात्तत्त्वानि गुणानां प्रकाशितानि
प्रत्त्यावृत्तियोगतः । इमौ चित्पातनरोहणाविति वाहौ ज्ञातौ पृथगेकक्रमस्य
भिन्नदर्शनाभ्यां मृषा । एतन्मतविज्ञानयोर्भेद इत्युच्यते यथाविधिस्तु
क्रमत्रयं महेशाक्रमस्वातन्त्र्यान्नैव निवर्तत एतच्च सत्यं
सम्यगुपलभ्यमुभयवाहे । यदा महेशस्वातन्त्र्यं नोपलब्धं
पातनरोहणोभये तदा परमाद्वयवादहृदयं नोपलब्धम् । यदा पातनक्रमश्च
रोहणक्रमो’ नुभूतः पृथक्तदा भेदः प्रवर्तते । इत्थं सलीलमहेशस्य
सकूटभिन्नक्रमयोः प्रकाशनमीदृशमद्वयलक्ष्मिदं तद्योजनफलिनामेव यत
एतदमुष्य परमा महिमा । एषां परमेच्छां विना
कश्चित्प्रथमपुरुषरूपप्रमेयत्वे कालवशात्स्थास्यति । किमन्यं दिव्येच्छायाः
पूजनीयतमम् ॥३१-३२॥
Itthaṃ dvikakrama uddiṣṭaḥ samāsataḥ | Prathamaṃ śivasvarūpamuddiṣṭaṃ śivasya ca taccakteraikyena bhāvena ahamasmirūpeṇa ca taduttamapuruṣarūpeṇa prakāśitaṃ prathamaśloke | Dvitīyaśloke śaktisvarūpamuddiṣṭaṃ śivaprapañcena bhāvena tvamrūpeṇa ca tanmadhyamapuruṣarūpeṇa śivasya darpaṇabhāvena prakāśitam | Tritīyaśloke’ ṇusvarūpamuddiṣṭaṃ tadrūpeṇa ca prathamapuruṣarūpeṇa prakāśitam | Tatsvarūpamapi śivadarpaṇabimbitamityucyate | Ślokairbahubhiradhikaguṇāḥ maheśvarasya prakāśitāḥ | Tadā dvādaśaślokāttattvāni guṇānāṃ prakāśitāni prattyāvṛttiyogataḥ | Imau citpātanarohaṇāviti vāhau jñātau pṛthagekakramasya bhinnadarśanābhyāṃ mṛṣā | Etanmatavijñānayorbheda ityucyate yathāvidhistu kramatrayaṃ maheśākramasvātantryānnaiva nivartata etacca satyaṃ samyagupalabhyamubhayavāhe | Yadā maheśasvātantryaṃ nopalabdhaṃ pātanarohaṇobhaye tadā paramādvayavādahṛdayaṃ nopalabdham | Yadā pātanakramaśca rohaṇakramo’ nubhūtaḥ pṛthaktadā bhedaḥ pravartate | Itthaṃ salīlamaheśasya sakūṭabhinnakramayoḥ prakāśanamīdṛśamadvayalakṣmidaṃ tadyojanaphalināmeva yata etadamuṣya paramā mahimā | Eṣāṃ paramecchāṃ vinā kaścitprathamapuruṣarūpaprameyatve kālavaśātsthāsyati | Kimanyaṃ divyecchāyāḥ pūjanīyatamam || 31-32 ||
Here (ittham), the bi-directional process (dvika-kramaḥ) has been described (uddiṣṭaḥ) briefly (samāsataḥ).
At first (prathamam), the Nature of Śiva (śiva-svarūpam) was described (uddiṣṭam) as the Unity (aikyena…bhāvena) of Śiva (śivasya) and (ca) His Power, Śakti (tat-śakteḥ), in the form of ‘I Am’ (aham-asmi-rūpeṇa), then (ca) It (tat) was identified (prakāśitam) with the First Grammatical Person (uttama-puruṣa-rūpeṇa) in the first verse (prathama-śloke).
In the second verse (dvitīya-śloke), the Nature of Śakti (śakti-svarūpam) was described (uddiṣṭam) as the Expansion of Śiva (śiva-prapañcena…bhāvena) in the form of ‘You’ (tvamrūpeṇa), then (ca) It (tat) was identified (prakāśitam) with the Second Grammatical Person (madhyama-puruṣa-rūpeṇa), acting as the ‘mirror’ of Śiva (śivasya…darpaṇa-bhāvena).
The third verse (tritīya-śloke) described (uddiṣṭam) the nature of aṇu, the limited being (aṇu-svarūpam), in the form of ‘that’ (tat-rūpeṇa), which (ca) is then identified (prakāśitam) with the Third Grammatical Person (prathama-puruṣa-rūpeṇa). It was also (api) said (ucyate) that this nature (tat-svarūpam) is reflected in the ‘mirror’ of Śiva (śiva-darpaṇa-bimbitam…iti).
By means of several (bahubhiḥ) verses (ślokaiḥ), other attributes (adhikaguṇāḥ) of the Great Lord (maheśvarasya) were described (prakāśitāḥ).
Then (tadā), from verse 12 (dvādaśa-ślokāt), the realities (tattvāni) of these aspects (guṇānām) were shown (prakāśitāni) in accordance with the yogic ‘Process of Returning’ (prattyāvṛtti-yogataḥ). These (imau) two flows (vāhau) of ‘descending from’ and ‘ascending to’ Consciousness (cit-pātana-rohaṇau…iti) are understood (jñātau) differently (pṛthak) due to the apparently (mṛṣā) different viewpoints (bhinna-darśanābhyām) of the same process (eka-kramasya). This (etat) is usually (yathāvidhiḥ) called (iti…ucyate) the difference (bhedaḥ) between ‘theory’ and ‘practice’ (mata-vijñānayoḥ), but (tu) none of these phases or processes (krama-trayam…na…eva) are ever different (nivartate) from the Processless or Non-sequential Freedom of the Great Lord (maheśa-akrama-svātantryāt), and (ca) This (etat) Fact (satyam) is to be fully Recognized (samyak-upalabhyam) in both flows (ubhaya-vāhe).
If (yadā) the Great Lord’s Freedom (maheśa-svā-tantryam) is not (na) recognized (upalabdham) in both ascending and descending (pātana-rohaṇaḥ-ubhaye), then (tadā) the Essence of the Doctrine of True Non-dualism (parama-advaya-vāda-hṛdayam) is not (na) recognized (upalabdham). If (yadā) the ascending path (pātana-kramaḥ) and (ca) the descending path (rohaṇa-kramaḥ) are understood (anubhūtaḥ) separately (pṛthak), then (tadā) duality (bhedaḥ) prevails (pravartate). Hence (ittham), such (īdṛśam) explanation (prakāśanam) of these two apparently different paths (sakūṭa-bhinna-kramayoḥ) of the Playful Great Lord (salīla-maheśasya) proves or bestows the Treasure of Non-duality (advaya-lakṣmi-dam) only (eva) for those who are longing for the Fruit of Union with Him (tat-yojana-phalinām), since (yataḥ) only This (etat) is His (amuṣya) Supreme Glory (paramā…mahimā). Without (vinā) this (eṣām) Supreme Desire (paramā-icchām), one (kaścit) will remain (sthāsyati) engaged in the objective nature of the Third Grammatical Person (prathama-puruṣa-rūpa-prameyatve) under the influence of Time (kāla-vaśāt). What (kim) else (anyam) is worth praying for (pūjanīya-tamam) if not this Divine Desire (divya-icchāyāḥ)? || 31-32 ||
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 ||
धारणानि शतीनि योगे च सहस्राणि स्पष्टीकृतानि महेशशक्त्या योगमर्गचारिणं
क्षणे क्षण इहापि एकं न गुरुं प्रोक्ता भक्तिरिव । ईदृशीं भक्तिं
विनैकमनन्तम् । एकमप्यलं यदा तत्प्रसादबृम्हितमित्युच्यते महेशेन
विज्ञानभैरवे । ईदृशः प्रसादो भक्तिशरीर्यतो’ सावुपाय एको भक्तिरेव
भक्तिश्च तत्प्रसादमात्रस्तूष्णीमित्युवाच ।
प्रसादभक्तिपदार्थयोर्विशेषस्तत्त्वतो भेद एव
मतविज्ञानयोर्यथाक्रम ॥३३-३५॥
Dhāraṇāni śatīni yoge ca sahasrāṇi spaṣṭīkṛtāni maheśaśaktyā yogamargacāriṇaṃ kṣaṇe kṣaṇa ihāpi ekaṃ na guruṃ proktā bhaktiriva | Īdṛśīṃ bhaktiṃ vinaikamanantam | Ekamapyalaṃ yadā tatprasādabṛmhitamityucyate maheśena vijñānabhairave | Īdṛśaḥ prasādo bhaktiśarīryato’ sāvupāya eko bhaktireva bhaktiśca tatprasādamātrastūṣṇīmityuvāca | Prasādabhaktipadārthayorviśeṣastattvato bheda eva matavijñānayoryathākrama || 33-35 ||
There are hundreds (śatīni) of methods of concentration (dhāraṇāni) in the world of Yoga (yoge), and (ca) even thousands of them (sahasrāṇi) are created (spaṣṭī-kṛtāni) by the Power of the Supreme Lord (maheśa-śaktyā) in those who walk the path of yogic practice (yoga-marga-cāriṇam) in every moment (kṣaṇe kṣaṇe) in this world (iha), but (api) none of them is as important (ekam…na…gurum) as the aforesaid (proktā) Devotion (bhaktiḥ…iva). Without such Devotion (īdṛśīm…bhaktim…vinā), even one method (ekam) will be never-ending (anantam), (let alone hundreds). But the Great Lord Himself (maheśena) said (iti…ucyate) in Vijñānabhairavaḥ (vijñāna-bhairave) that even (api) one method (ekam) is enough (alam) when (yadā) it is Empowered by His Divine Favor (tat-prasāda-bṛmhitam). Such (īdṛśaḥ) Divine Favor (prasādaḥ) is embodied in the form of Devotion (bhakti-śarīrī); hence (ataḥ), He (asau) tacitly (tūṣṇīm) said (iti…uvāca) that the only (eva) method (upāyaḥ…ekaḥ) is Devotion (bhaktiḥ), and (ca) Devotion (bhaktiḥ) is merely His Grace (tat-prasāda-mātraḥ). The difference (viśeṣaḥ) between the two terms ‘His Grace’ and ‘Devotion’ (prasāda-bhakti-padārthayoḥ) is precisely (tattvataḥ) that of the difference (bhedaḥ…eva) between ‘theory’ and ‘practice’ (mata-vijñānayoḥ), respectively (yathākrama). || 33-35 ||
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 ||
दर्शिता उपाया नापि परमेश्वरं नयन्ति यतो’ सौ न प्रमेयो वा ग्राह्यो यत एषा
उपायाः स्वसहजस्वभावावधानं योगविज्ञानयोगत उपचारतो वर्धन्ते तथैव
छुरिका तीक्ष्णीकृता झामरेण । सर्वोपायाश्च वा धारणानीषिकैव या न शक्ता
स्वेन लेखां प्रकाशितुम् । लेखा साक्षादीषिकाकृतापि चित्रकः स्वयं प्रत्यभिज्ञातो
लेखाप्रकाशकस्य यदा चित्रकेषिकासम्बन्धपरिशुद्धिः सिद्धीकृता ।
Darśitā upāyā nāpi parameśvaraṃ nayanti yato’ sau na prameyo vā grāhyo yata eṣā upāyāḥ svasahajasvabhāvāvadhānaṃ yogavijñānayogata upacārato vardhante tathaiva churikā tīkṣṇīkṛtā jhāmareṇa | Sarvopāyāśca vā dhāraṇānīṣikaiva yā na śaktā svena lekhāṃ prakāśitum | Lekhā sākṣādīṣikākṛtāpi citrakaḥ svayaṃ pratyabhijñāto lekhāprakāśakasya yadā citrakeṣikāsambandhapariśuddhiḥ siddhīkṛtā |
Not even (na…api) the explained (darśitāḥ) upāya-s (upāyāḥ) truly lead (nayanti) to the Supreme Lord (parameśvaram), because (yataḥ) He (asau) is not (na) an object (prameyaḥ) or (vā) an effect to be attained (grāhyaḥ); therefore (yataḥ), these (eṣā) methods (upāyāḥ) develop (vardhante) one’s Attention to one’s Innate Nature (sva-sahaja-svabhāva-avadhānam) by means of Yogic Wisdom (yoga-vijñāna-yogataḥ) so to speak (upacārataḥ), just like (tathā…iva) a whetstone (jhāmareṇa) makes a knife (churikā) sharp (tīkṣṇīkṛtā). Or (vā), all the methods (sarva-upāyāḥ) or (ca) techniques (dhāraṇāni) are like a brush (īṣikā…iva), which (yā) cannot (na…śaktā) reveal (prakāśitum) a painting (lekhām) by itself (svena). Though (api) apparently (sākṣāt) a painting (lekhā) is created by the brush (īṣikā-kṛtā), the painter (citrakaḥ) himself (svayam) is recognized (pratyabhijñātaḥ) as the revealer of the painting (lekhā-prakāśakasya) when (yadā) the correct perception of the connection between the painter and his brush (citraka-īṣikā-sambandha-pariśuddhiḥ) is known (siddhī-kṛtā).
चित्रक एव वा लेखाप्रकाशकश्चित्रकनीतेषिकायुक्तितस्तथैव नाथ एव
स्वप्रकाशकश्च न तन्नीतधारणानि । यथा चित्रकोपस्थितिं विना सहस्र्य
ईक्षिका अयुक्ताः पटे लेखाप्रकाशनाय तथैव धारणानि सहस्राण्यप्ययुक्तानि
स्वात्मसत्यप्रकाशनाय नाथोपस्थितिं विना । यथैव चित्रकः शक्तो
स्वैकाङ्गुल्या लिखितुं तथा परमेश्वरः स्वात्मानं स्वयं स्वोपस्थितिमात्रेण
प्रकाशते । तदोपस्थितिरतो भक्तिरूपेणानुभूयते ।
एतत्सम्यगुपलभ्यम् ॥३६॥
Citraka eva vā lekhāprakāśakaścitrakanīteṣikāyuktitastathaiva nātha eva svaprakāśakaśca na tannītadhāraṇāni | Yathā citrakopasthitiṃ vinā sahasrya īkṣikā ayuktāḥ paṭe lekhāprakāśanāya tathaiva dhāraṇāni sahasrāṇyapyayuktāni svātmasatyaprakāśanāya nāthopasthitiṃ vinā | Yathaiva citrakaḥ śakto svaikāṅgulyā likhituṃ tathā parameśvaraḥ svātmānaṃ svayaṃ svopasthitimātreṇa prakāśate | Tadopasthitirato bhaktirūpeṇānubhūyate | Etatsamyagupalabhyam || 36 ||
In other words (vā), the painter (citrakaḥ…eva) is the revealer of his painting (lekhā-prakāśakaḥ) by means of the brush he controls (citraka-nītā-īṣikā-yuktitaḥ), just like (tathā…iva) the Lord (nātha…eva) is the Revealer of Himself (sva-prakāśakaḥ) and (ca) not (na) the techniques He controls (tat…nīta-dhāraṇāni). Just as (yathā) without the presence of the painter (citraka-upasthitim…vinā), even thousands of (sahasryaḥ) brushes (īkṣikā) are useless (ayuktāḥ) in revealing the painting (lekhā-prakāśanāya) on the canvas (paṭe), in the same way (tathā…eva), even thousands of (sahasrāṇī) techniques (dhāraṇāni…api) are useless (ayuktāni) in revealing the Reality of one’s Self (sva-ātmā-satya-prakāśanāya) without the Presence of the Lord (nātha-upasthitim…vinā). But just as (yathā…eva…tathā) a painter (citrakaḥ) can (śaktaḥ) paint (likhitum) even with one of his fingers (sva-ekā-aṅgulyā), the Supreme Lord (parama-īśvaraḥ) Reveals (prakāśate) one’s own Self (sva-ātmānam) Who is He Himself (svayam) merely by His Presence (sva-upasthiti-mātreṇa). His Presence (tat-upasthitiḥ) is then (ataḥ) experienced (anubhūyate) in the form of Devotion (bhakti-rūpeṇa). This (etat) must be understood (upalabhyam) perfectly (samyak). || 36 ||
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 ||
परिज्ञाय कश्चिद् महाभैरवनाथपातक्रममतं भावयेत्तदा उपायत्रयं
चिदध्यारोहरूपेणोदितं दिव्यप्रत्यावृत्तिभावेन यया तदुपलाभ उभयथोपेयो’
क्रमदृशा ॥३७॥
Parijñāya kaścid mahābhairavanāthapātakramamataṃ bhāvayettadā upāyatrayaṃ cidadhyāroharūpeṇoditaṃ divyapratyāvṛttibhāvena yayā tadupalābha ubhayathopeyo’ kramadṛśā || 37 ||
Being furnished with such understanding (parijñāya), one (kaścid) should contemplate (bhāvayet) on the theory of the descending process of the Great Lord Bhairava (mahā-bhairava-nātha-pāta-krama-matam), then (tadā) the triad of means (upāya-trayam) in the form of ‘ascending to Consciousness’ (cit-adhyāroha-rūpeṇa) rises (uditam) as the Divine Reversal process (divya-pratyāvṛtti-bhāvena), by means of which (yayā) the goal that is to be striven after (tat-upalābhaḥ) is the Perception of Him (upeyaḥ) in both ways (ubhayathā) with the Eye of non-succession (akrama-dṛśā). || 37 ||
॥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 durvāsonāmakṛtopāyacandrikāvṛttiḥ ||
Here ends (iti) the ‘Upāyacandrikāvṛttiḥ’ or ‘Commentary on the Illumination of methods’, written by someone by the name Durvāsāḥ (durvāsas-nāma-kṛtā-upāya-candrikā-vṛttiḥ). ||
॥इति शिवम्॥
|| Iti śivam ||
