Vātūlanāthasūtrāṇi

𑆩𑆲𑆳𑆱𑆳𑆲𑆱𑆮𑆸𑆠𑇀𑆠𑇀𑆪𑆳 𑆱𑇀𑆮𑆫𑆷𑆥𑆬𑆳𑆨𑆂 𑇆𑇑𑇆

महासाहसवृत्त्या स्वरूपलाभः ॥१॥

Mahāsāhasavṛttyā svarūpalābhaḥ || 1 ||

By the occurrence of Great Courage (mahā-sāhasa-vṛttyā), (there is) acquisition of one’s own Essential Nature (sva-rūpa-lābhaḥ). || 1 ||

𑆠𑆬𑇀𑆬𑆳𑆨𑆳𑆖𑇀𑆗𑆶𑆫𑆴𑆠𑆳 𑆪𑆶𑆓𑆥𑆢𑇀𑆮𑆸𑆠𑇀𑆠𑆴𑆥𑇀𑆫𑆮𑆸𑆠𑇀𑆠𑆴𑆂 𑇆𑇒𑇆

तल्लाभाच्छुरिता युगपद्वृत्तिप्रवृत्तिः ॥२॥

Tallābhācchuritā yugapadvṛttipravṛttiḥ || 2 ||

By the acquisition of That --i.e. of one’s own Essential Nature-- (tat-lābhāt), simultaneously (yugapat) the ongoing activities (of Consciousness in the form of the rays of the senses become) (vṛtti-pravṛttiḥ) soaked (with It) (churitā). || 2 ||

𑆇𑆨𑆪𑆥𑆛𑇀𑆛𑆾𑆢𑇀𑆔𑆛𑇀𑆛𑆤𑆳𑆤𑇀𑆩𑆲𑆳𑆯𑆷𑆤𑇀𑆪𑆠𑆳𑆥𑇀𑆫𑆮𑆼𑆯𑆂 𑇆𑇓𑇆

उभयपट्टोद्घट्टनान्महाशून्यताप्रवेशः ॥३॥

Ubhayapaṭṭodghaṭṭanānmahāśūnyatāpraveśaḥ || 3 ||

By breaking both boards (ubhaya-paṭṭa-udghaṭṭanāt), (there is) penetration into the State of the Great Void (beyond the void) (mahā-śūnya-tā-praveśaḥ). || 3 ||

𑆪𑆶𑆓𑇀𑆩𑆓𑇀𑆫𑆳𑆱𑆳𑆤𑇀𑆤𑆴𑆫𑆮𑆑𑆳𑆯𑆱𑆁𑆮𑆴𑆤𑇀𑆤𑆴𑆰𑇀𑆜𑆳 𑇆𑇔𑇆

युग्मग्रासान्निरवकाशसंविन्निष्ठा ॥४॥

Yugmagrāsānniravakāśasaṃvinniṣṭhā || 4 ||

By swallowing the pair (of opposites) (yugma-grāsāt), firm establishment in uninterrupted or thoughtless Consciousness (takes place) (nir-avakāśa-saṃvit-niṣṭhā).  || 4 ||

𑆱𑆴𑆢𑇀𑆣𑆪𑆾𑆓𑆴𑆤𑆵𑆱𑆁𑆔𑆛𑇀𑆛𑆳𑆤𑇀𑆩𑆲𑆳𑆩𑆼𑆬𑆳𑆥𑆾𑆢𑆪𑆂 𑇆𑇕𑇆

सिद्धयोगिनीसंघट्टान्महामेलापोदयः ॥५॥

Siddhayoginīsaṃghaṭṭānmahāmelāpodayaḥ || 5 ||

(Then) by the union of Siddha-s and Yoginī-s (siddha-yoginī-saṃghaṭṭāt), rises the Great Encounter (mahā-melāpa-udayaḥ). || 5 ||

𑆠𑇀𑆫𑆴𑆑𑆚𑇀𑆖𑆶𑆑𑆥𑆫𑆴𑆠𑇀𑆪𑆳𑆓𑆳𑆤𑇀𑆤𑆴𑆫𑆳𑆒𑇀𑆪𑆥𑆢𑆳𑆮𑆱𑇀𑆡𑆴𑆠𑆴𑆂 𑇆𑇖𑇆

त्रिकञ्चुकपरित्यागान्निराख्यपदावस्थितिः ॥६॥

Trikañcukaparityāgānnirākhyapadāvasthitiḥ || 6 ||

By abandoning the three coverings (tri-kañcuka-pari-tyāgāt), stability in the Unspeakable State (takes place) (nirākhya-pada-avasthitiḥ). || 6 ||

𑆮𑆳𑆑𑇀𑆖𑆠𑆶𑆰𑇀𑆛𑆪𑆾𑆢𑆪𑆮𑆴𑆫𑆳𑆩𑆥𑇀𑆫𑆡𑆳𑆱𑆶 𑆱𑇀𑆮𑆫𑆂 𑆥𑇀𑆫𑆡𑆠𑆼 𑇆𑇗𑇆

वाक्चतुष्टयोदयविरामप्रथासु स्वरः प्रथते ॥७॥

Vākcatuṣṭayodayavirāmaprathāsu svaraḥ prathate || 7 ||

The Sound of Consciousness (svaraḥ) is spreading (prathate) in the expansions of the cessation and emergence of the fourfold Speech (vāk-catuṣṭaya-udaya-virāma-prathāsu). || 7 ||

𑆫𑆱𑆠𑇀𑆫𑆴𑆠𑆪𑆳𑆱𑇀𑆮𑆳𑆢𑆤𑆼𑆤𑆳𑆤𑆴𑆖𑇀𑆗𑆾𑆖𑇀𑆗𑆬𑆴𑆠𑆁 𑆮𑆴𑆓𑆠𑆧𑆤𑇀𑆣𑆁
𑆥𑆫𑆁 𑆧𑇀𑆫𑆲𑇀𑆩 𑇆𑇘𑇆

रसत्रितयास्वादनेनानिच्छोच्छलितं विगतबन्धं
परं ब्रह्म ॥८॥

Rasatritayāsvādanenānicchocchalitaṃ vigatabandhaṃ
paraṃ brahma || 8 ||

By tasting the three flavors (rasa-tritaya-āsvādanena), the Supreme (param) Brahma (brahma), (Who is) free from bondage (vigata-bandham), waves without desire --i.e. indifferently-- (aniccha-ut-chalitam). || 8 ||

𑆢𑆼𑆮𑆵𑆖𑆠𑆶𑆰𑇀𑆛𑆪𑆾𑆬𑇀𑆬𑆳𑆱𑆼𑆤 𑆱𑆢𑆽𑆮 𑆱𑇀𑆮𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆴𑆂 𑇆𑇙𑇆

देवीचतुष्टयोल्लासेन सदैव स्वविश्रान्त्यवस्थितिः ॥९॥

Devīcatuṣṭayollāsena sadaiva svaviśrāntyavasthitiḥ || 9 ||

By outpouring the four Goddesses (devī-catuṣṭaya-ullāsena), the stability of reposing in one’s own Self (sva-viśrānti-avasthitiḥ) (rises) in continuity (sadā…eva). || 9 ||

Notes:

The four Goddesses are ‘Hunger’, ‘Thirst’, ‘Envy’ and ‘Mentation’.

Hunger rises for the satisfaction of the devouring of everything. This is Mahāsaṃhāra or Great Dissolution.

Thirst rises for drying up everything --i.e. objectivity-- . This is Saṃhāra or Withdrawal.

Envy, which relates to the act of assuming the forms of subject and object, is the state of the expansion of duality. This is Sthiti of Maintenance.

Mentation is an outpouring of imaginations and thoughts. This is Sṛṣṭi or Manifestation.

Ullāsena or ‘by Outpouring’ of these four Goddesses means: ‘by the act of unfolding Them by means of an activity of the flow of Voracious Consciousness, to experience Them -one by one- as Their Essence that belongs to the Self. These are the acts of Udyoga, Ābhāsana, Carvaṇa and Alaṃgrāsa.

Experiencing these four acts while being furnished with Voracious Consciousness is ‘Outpouring the Four Goddesses’.

Udyoga or continuous endeavour which is the way a yogin must perceive Sṛṣṭi or Manifestation is outpouring Consciousness into one’s own field of experience. In other words, yogic Sṛṣṭi is Udyoga.

Ābhāsana or shining is establishment in the act of outpouring of Consciousness. This is yogic Sthiti.

Carvaṇa or chewing is enjoying the state which rises from the outpouring of Consciousness. This is yogic Saṃhāra.

Alaṃgrāsa or complete devouring is uniting everything in Oneness. This is yogic Mahāsaṃhāra or Realization.

By the Unity of these four (Goddesses), resting in one’s own True Nature that is the Abundance of the Fifth State (takes place). She is firmly established in Uninterrupted Consciousness.

𑆢𑇀𑆮𑆳𑆢𑆯𑆮𑆳𑆲𑆾𑆢𑆪𑆼𑆤 𑆩𑆲𑆳𑆩𑆫𑆵𑆖𑆴𑆮𑆴𑆑𑆳𑆱𑆂 𑇆𑇑𑇐𑇆

द्वादशवाहोदयेन महामरीचिविकासः ॥१०॥

Dvādaśavāhodayena mahāmarīcivikāsaḥ || 10 ||

By the rising of the twelvefold flow (dvā-daśa-vāha-udayena), (there is) expansion of the Great Rays (mahā-marīci-vikāsaḥ).  || 10 ||

𑆖𑆫𑇀𑆪𑆳𑆥𑆚𑇀𑆖𑆑𑆾𑆢𑆪𑆼 𑆤𑆴𑆱𑇀𑆠𑆫𑆕𑇀𑆓𑆱𑆩𑆳𑆮𑆼𑆯𑆂 𑇆𑇑𑇑𑇆

चर्यापञ्चकोदये निस्तरङ्गसमावेशः ॥११॥

Caryāpañcakodaye nistaraṅgasamāveśaḥ || 11 ||

In the emergence of the fivefold activity or conduct (caryā-pañcaka-udaye), Absorption into Motionless Consciousness (takes place) (nistaraṅga-samāveśaḥ). || 11 ||

Notes:

The five conducts or activity of a fully Realized Yogin are the following:

Anāśrita – Independent
Avadhūta - Shaken off
Unmatta - Mad or Intoxicated
Sarvabhakṣya - All-devouring
Mahāvyāpaka - All-pervading

The emergence of these is the outpouring of the Essential Nature of the Expansion that is an internal rising of the collection of Śakti-s or Powers, limited and unlimited as well.

Absorption into Motionless Consciousness is nothing but the nature of an unsurpassable absorption that is the characteristic of such a penetration and is devoid of the flow of the multitude of the emergence of Āṇava, Śākta and Śāmbhava means.

‘Anāśrita’ is His ‘Hearing’ that is the nature of the Supreme Sky, which rises from the condition of being Supportless. It emerges to withdraw one’s own objects or perception (e.g. ‘sound’) by (let it) enter the region of the cavity of the ear.

‘Avadhūta’ is His ‘Vision’ that is ‘opening the eye’ by the State of being unrestricted that is the Path of the Power of Sight wandering everywhere to make everything -that is to be avoided (or dissolved into Oneness), His own.

‘Unmatta’ is His ‘Smelling’ that is the expansion by that Freedom which knows nothing about what to do with relation to ‘what is acceptable’ and ‘what is not’, and which emerges to seize His own Abode.

‘Sarvabhakṣya’ is His ‘Tasting’ that is the aptitude or conduct which completely swallows the latent impressions that are to be swallowed and emerges to devour all His collected meanings of the words.

‘Mahāvyāpaka’ (can be described) by the expression ‘Sarvavyāpikā’ or ‘All-pervading’, denoting the activity of the ‘Skin’ or ‘Touch’ which is an ‘Opening’ that emerges from the pervasion of everything for the sake of making everything touchable His own.

This is the emergence of the Fivefold conduct that is the uninterrupted ‘Siddhacaryākrama’ or the Sexual Practice --i.e. union of Śiva and Śakti-- of the Siddha-s which is constantly revolving in them due to the Oneness of subject and objects.

𑆩𑆲𑆳𑆧𑆾𑆣𑆱𑆩𑆳𑆮𑆼𑆯𑆳𑆠𑇀𑆥𑆶𑆟𑇀𑆪𑆥𑆳𑆥𑆳𑆱𑆁𑆧𑆤𑇀𑆣𑆂 𑇆𑇑𑇒𑇆

महाबोधसमावेशात्पुण्यपापासंबन्धः ॥१२॥

Mahābodhasamāveśātpuṇyapāpāsaṃbandhaḥ || 12 ||

Due to the Penetration into Great Awakening (mahā-bodha-samāveśāt), the connection with virtue or vice becomes eradicated (puṇya-pāpa-a-saṃbandhaḥ). || 12 ||

𑆃𑆑𑆡𑆤𑆑𑆡𑆳𑆧𑆬𑆼𑆤 𑆩𑆲𑆳𑆮𑆴𑆱𑇀𑆩𑆪𑆩𑆶𑆢𑇀𑆫𑆳𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑇀𑆪𑆳 𑆒𑆱𑇀𑆮𑆫𑆠𑆳 𑇆𑇑𑇓𑇆

अकथनकथाबलेन महाविस्मयमुद्राप्राप्त्या खस्वरता ॥१३॥

Akathanakathābalena mahāvismayamudrāprāptyā khasvaratā || 13 ||

By attaining the Mudrā of Great Amazement (mahā-vismaya-mudrā-prāptyā) through the Power of the Oral Instruction of Akathana (rising from the letter ‘A’) (a-kathana-kathā-balena), (realization of) the Vibrancy of the Sky of Consciousness (takes place) (kha-svaratā). || 13 ||

Sanskrit source:

Göttingen Register of Electronic Texts in Indian Languages

Transliteration: Somadeva Vasudeva