Vātūlanāthasūtrāṇi
Aphorisms of the Bliss-intoxicated Lord
with Anantaśaktipādaḥ’s commentary
ॐ नमः संविद्वपुषे परमशिवाय ।
अथ
श्रीवातूलनाथसूत्राणि ।
श्रीमदनन्तशक्तिपादविरचितवृत्तिसमेतानि ।
संघट्टघट्टनबलोदितनिर्विकारशून्यातिशून्यपदमव्ययबोधसारम् ।
सर्वत्र खेचरदृशा प्रविराजते यत्तन्नौमि साहसवरं
गुरुवक्त्रगम्यम् ॥१॥
सर्वोल्लङ्घनवृत्त्येह निर्निकेतोऽक्रमक्रमः ।
कोऽप्यनुत्तरचिद्व्योमस्वभावो जयतादजः ॥२॥
श्रीमद्वातूलनाथस्य हृदयाम्भोधिसंभवम् ।
पूज्यपूजकपूजाभिः प्रोज्झितं यन्नमामि तत् ॥३॥
येनेह सर्ववृत्तीनां मध्यसंस्थोऽपि सर्वदा ।
महाव्योमसमाविष्टस्तिष्ठाम्यस्मिन्निराविलः ॥४॥
तमपूर्वमनावेशमस्पर्शमनिकेतनम् ।
संविद्विकल्पसंकल्पघट्टनं नौम्यनुत्तरम् ॥५॥
योगिनीवक्त्रसंभूतसूत्राणां वृत्तिरुत्तमा ।
केनापि क्रियते सम्यक्परतत्त्वोपबृंहिता ॥६॥
oṃ namaḥ saṃvidvapuṣe paramaśivāya |
atha
śrīvātūlanāthasūtrāṇi |
śrīmadanantaśaktipādaviracitavṛttisametāni |
saṃghaṭṭaghaṭṭanabaloditanirvikāraśūnyātiśūnyapadamavyayabodhasāram |
sarvatra khecaradṛśā pravirājate yattannaumi sāhasavaraṃ guruvaktragamyam || 1 ||
sarvollaṅghanavṛttyeha nirniketo'kramakramaḥ |
ko'pyanuttaracidvyomasvabhāvo jayatādajaḥ || 2 ||
śrīmadvātūlanāthasya hṛdayāmbhodhisaṃbhavam |
pūjyapūjakapūjābhiḥ projjhitaṃ yannamāmi tat || 3 ||
yeneha sarvavṛttīnāṃ madhyasaṃstho'pi sarvadā |
mahāvyomasamāviṣṭastiṣṭhāmyasminnirāvilaḥ || 4 ||
tamapūrvamanāveśamasparśamaniketanam |
saṃvidvikalpasaṃkalpaghaṭṭanaṃ naumyanuttaram || 5 ||
yoginīvaktrasaṃbhūtasūtrāṇāṃ vṛttiruttamā |
kenāpi kriyate samyakparatattvopabṛṃhitā || 6 ||
Oṃ (oṃ) Salutation (namaḥ) to the Supreme
Śiva (parama-śivāya),
the Reality of Consciousness (saṃvit-vapuṣe). |
And now begins (atha) the venerable Vātūlanāthasūtra (śrī-vātūla-nātha-sūtrāṇi), together with the Vṛtti, written by most Venerable Anantaśaktiḥ (śrīmat-ananta-śakti-pāda-viracita-vṛtti-sametāni). |
I venerate (naumi) that (tat) unchanging state of the Great Void beyond the void, emerging as the Power that churns union (saṃghaṭṭa-ghaṭṭana-bala-udita-nirvikāra-śūnya-atiśūnya-padam), which (yat) is the Essence of Imperishable Consciousness (avyaya-bodha-sāram). It is to be understood from the Mouth of the Guru (guru-vaktra-gamyam) when It springs forth with the finest spontaneity (sāhasa-varam), and shines (pravirājate) everywhere (sarvatra) as the Sight of Khecara (khecara-dṛśā). || 1 ||
By leaping beyond everything here (sarva-ullaṅghana-vṛttyā…iha), may the Abodeless (nirniketaḥ), non-sequential emanation (akrama-kramaḥ), the unborn (ajaḥ) and unequalled (kaḥ…api) Nature of the Sky of Unsurpassable Consciousness (anuttara-cit-vyoma-svabhāvaḥ) be Supreme (jayatāt)! || 2 ||
I venerate (namāmi) that (tat) Reality of the Ocean of the Heart (hṛdaya-āmbhodhi-saṃbhavam) of Splendid Vātūlanātha (śrīmad-vātūla-nāthasya), which (yat) is devoid (pra-ujjhitam) of the worshipped, the worshipper and of worship itself (pūjya-pūjaka-pūjābhiḥ). || 3 ||
Thus (yena), though (api) I am always (sarvadā) established in the center (madhya-saṃsthaḥ) of all activities (sarva-vṛttīnām) now (iha), being absorbed into the Great Sky (mahā-vyoma-samāviṣṭaḥ), I remain (tiṣṭhāmi) here (asmin) unpolluted (nirāvilaḥ). || 4 ||
I adore (naumi) that (tam) unsurpassable (anuttaram) and unlocated realm (aniketanam) that is untouchable (asparśam), incomparable (apūrvam), and is beyond the range of absorption (anāveśam), (which) crushes imaginations and thoughts that emerge in perception (saṃvid-vikalpa-saṃkalpa-ghaṭṭanam). || 5 ||
This first (uttamā) vṛtti or commentary (vṛttiḥ) of the aphorisms that arose from the Mouth of the Yoginī-s (yoginī-vaktra-saṃbhūta-sūtrāṇām) is written (kriyate) by someone --i.e. by Anantaśakti-- (kena…api), and it is thoroughly empowered by the Supreme Principle (samyak-para-tattva-upabṛṃhitā). || 6 ||
इह किल
षड्दर्शनचतुराम्नायादिमेलापपर्यन्तसमस्तदर्शनोत्तीर्णमकथ्यमपि
श्रीमद्वातूलनाथस्य पीठेश्वर्यश्छुम्मपादौघमुक्त्वा तदनु
परमरहस्योपबृंहितत्रयोदशकथासाक्षात्कारदृशा
क्रमाक्रमास्तिनास्तितथ्यातथ्यभेदाभेदसविकल्पनिर्विकल्पभवनिर्वाणकलङ्कोज्झितं
किमप्यनवकाशं परं तत्त्वं सूत्रमुखेनादिशन्ति यत्रेदमादिसूत्रम्॥
iha kila
ṣaḍdarśanacaturāmnāyādimelāpaparyantasamastadarśanottīrṇamakathyamapi
śrīmadvātūlanāthasya pīṭheśvaryaśchummapādaughamuktvā tadanu
paramarahasyopabṛṃhitatrayodaśakathāsākṣātkāradṛśā
kramākramāstināstitathyātathyabhedābhedasavikalpanirvikalpabhavanirvāṇakalaṅkojjhitaṃ
kimapyanavakāśaṃ paraṃ tattvaṃ sūtramukhenādiśanti yatredamādisūtram ||
It is well known (kila) here (iha) that the Chummā-s (chumma-pāda-augham) transcend all systems from the six philosophical schools, through the four āmnāya-s of the Kaula Traditions, up to the Melāpa doctrine (ṣaḍdarśana-catur-āmnāya-ādi-melāpa-paryanta-samasta-darśana-uttīrṇam). Though (api) ineffable (akathyam), the Pīṭheśvarī-s (pīṭha-īśvaryaḥ) conveyed Them (uktvā) to most Esteemed Vātūlanātha (śrīmat-vātūla-nāthasya). Then (tadanu), They taught (him) (ādiśanti) the Supreme (param) Spiritual (kim…api) Reality (tattvam) where time and space find no place (anavakāśam), for It is untouched by the rust of concepts such as ‘saṃsāra and liberation’, ‘thoughts and their absence’, ‘duality and its opposite’, ‘the truth and the false’, ‘being and non-being’, or ‘succession and its absence’ (krama-akrama-asti-nāsti-tathya-atathya-bheda-abheda-savikalpa-nirvikalpa-bhava-nirvāṇa-kalaṅka-ujjhitam), as a direct revelation of thirteen Kathā-s or Teachings, filled with the Supreme Secret (parama-rahasya-upabṛṃhita-trayodaśa-kathā-sākṣāt-kāra-dṛśā) in the form of aphorisms (sūtra-mukhena), the first (ādi-sūtram) of which (yatra) is as follows (idam): ||
महासाहसवृत्त्या स्वरूपलाभः ॥१॥
Mahāsāhasavṛttyā svarūpalābhaḥ || 1 ||
When Great Courage occurs (mahā-sāhasa-vṛttyā),
one’s own Essential Nature is attained (sva-rūpa-lābhaḥ). || 1 ||
अतितीव्रातितीव्रतरविशृङ्खलशक्तिपाताघ्रातस्य
स्वस्वरूपसमाविष्टस्य कस्यचित्क्वचित्कदाचितकस्मादेव
ऽमहासाहसवृत्त्याऽ घस्मरमहाघनतरपरनादोल्लासस्फारेण
सविकल्पनिर्विकल्पात्मकसमस्तसंविन्निवहघट्टनान्निरावरणमहाशून्यतासमावेशनिष्ठया
ऽस्वरूपलाभःऽ
समस्तकल्पनोत्तीर्णत्वादकृतकनिरवकाशनिरुत्तरनिस्तरङ्गनिरवधिनिर्निकेतास्पर्शसंवित्प्राप्तिर्भवतीति
रहस्यार्थः । महासाहसवृत्त्यानुप्रवेशश्च
वक्ष्यमाणकथितक्रमेणाधिगन्तव्यः ॥१॥
atitīvrātitīvrataraviśṛṅkhalaśaktipātāghrātasya
svasvarūpasamāviṣṭasya kasyacitkvacitkadācitakasmādeva
'mahāsāhasavṛttyā' ghasmaramahāghanataraparanādollāsasphāreṇa
savikalpanirvikalpātmakasamastasaṃvinnivahaghaṭṭanānnirāvaraṇamahāśūnyatāsamāveśaniṣṭhayā
'svarūpalābhaḥ'
samastakalpanottīrṇatvādakṛtakaniravakāśaniruttaranistaraṅganiravadhinirniketāsparśasaṃvitprāptirbhavatīti
rahasyārthaḥ | mahāsāhasavṛttyānupraveśaśca
vakṣyamāṇakathitakrameṇādhigantavyaḥ || 1 ||
‘Mahāsāhasavṛttyā’ or ‘When Great Courage occurs’ means (mahā-sāhasa-vṛttyā):
When there is union, that brings forth unified Awareness of thoughts and their absence (savikalpa-nirvikalpa-ātmaka-samasta-saṃvit-nivaha-ghaṭṭanāt) through an establishment in the Absorption into the unlimited Great Void (nirāvaraṇa-mahā-śūnyatā-samāveśa-niṣṭhayā), expanding as the manifestation of Supreme Nāda, which, the Greatest Mass of Voracious Consciousness (ghasmara-mahā-ghana-tara-para-nāda-ullāsa-sphāreṇa).
‘Svarūpalābhaḥ’ or ‘one’s own Essential Nature is attained’ means (svarūpa-lābhaḥ):
Infinite Consciousness, that transcends all imaginations, for It is uncreated, untouchable, unlocated, silent, waveless, and in which spatial and temporal limitations are absent due to Its unlimited nature, is realized (samasta-kalpana-uttīrṇatvāt…akṛtaka-niravakāśa-niruttara-nistaraṅga-niravadhi-nirniketa-asparśa-saṃvit-prāptiḥ…bhavati). This (iti) is the secret meaning (rahasya-arthaḥ).
(This happens) for someone (kasyacit) who is perfumed with unhindered Śaktipāta or Grace of finest maturity and beyond (ati-tīvra-ati-tīvratara-viśṛṅkhala-śakti-pāta-āghrātasya), and thus absorbs into his own True Nature (sva-sva-rūpa-samāviṣṭasya) anytime (kadācit) and anywhere (kvacit) without any effort at all (akasmāt…eva).
And (ca) the Entrance (anupraveśaḥ) into (such Reality) by the occurance of Great Courage (mahā-sāhasa-vṛttyā) is attainable (adhigantavyaḥ) through a procedure that will be explained (vakṣyamāṇa-kathita-krameṇa). || 1 ||
झटिति
सर्वोल्लङ्घनक्रमेणानिकेतस्वरूपप्राप्तिसाक्षात्कारमहासाहसचर्चासंप्रदायं
निरूप्य, इदानीं तत्रैव
सर्ववृत्तिमहासामरस्यमेककाले प्रचक्षते
jhaṭiti
sarvollaṅghanakrameṇāniketasvarūpaprāptisākṣātkāramahāsāhasacarcāsaṃpradāyaṃ
nirūpya, idānīṃ tatraiva
sarvavṛttimahāsāmarasyamekakāle pracakṣate
The oral secret of the Carcā or Teachings about Mahāsāhasa or Great Courage, which reveals the Attainment of one’s unlocated Essential Nature (aniketa-svarūpa-prāpti-sākṣāt-kāra-mahā-sāhasa-carcā-saṃpradāyam), is to be understood (nirūpya) as an all-transcending practice (sarva-ullaṅghana-krameṇa), which happens in an instant (jhaṭiti).
Now (idānīm…tatra…eva), the Great Unity of all activities (sarva-vṛtti-mahā-sāmarasyam) simultaneously (eka-kāle) will be explained (pracakṣate).
तल्लाभाच्छुरिता युगपद्वृत्तिप्रवृत्तिः ॥२॥
Tallābhācchuritā yugapadvṛttipravṛttiḥ || 2 ||
All at once (yugapat), the ongoing activities (vṛtti-pravṛttiḥ)
are soaked with Its Realization (tat-lābha-ācchuritā). || 2 ||
वृत्तीनां दृगादिमरीचिरूपाणां तथा
रागद्वेषाद्युन्मेषवतीनां ऽयुगपत्ऽ तुल्यकालं
क्रमपरिपाट्युल्लङ्घनेन अक्रमप्रवृत्त्या ऽतल्लाभाच्छुरिताऽ तत्तेन
प्रागुक्तमहासाहसदशासमावेशक्रमप्राप्येण स्वरूपलाभेन
कालाकालकल्पनोत्तीर्णालंग्रासवपुषा महानिरीहेणाच्छुरिता स्पृष्टा
स्वस्वरूपतां नीता ऽप्रवृत्तिःऽ प्रकर्षेण वर्तमाना वृत्तिः
सततमच्युततया तत्समावेशेनावस्थानमित्यर्थः । इत्यनया उक्तिभङ्ग्या
सर्ववृत्तीनां समनन्तरमेव सर्वोत्तीर्णमहाशून्यताधाम्नि
धामरूपे तन्मयतया परस्परविभेदविगलनेन उदयपदव्यामेव
सततमवस्थितिः स्थितेत्यर्थः ॥२॥
vṛttīnāṃ dṛgādimarīcirūpāṇāṃ tathā
rāgadveṣādyunmeṣavatīnāṃ 'yugapat' tulyakālaṃ
kramaparipāṭyullaṅghanena akramapravṛttyā 'tallābhācchuritā' tattena
prāguktamahāsāhasadaśāsamāveśakramaprāpyeṇa svarūpalābhena
kālākālakalpanottīrṇālaṃgrāsavapuṣā mahānirīheṇācchuritā spṛṣṭā
svasvarūpatāṃ nītā 'pravṛttiḥ' prakarṣeṇa vartamānā vṛttiḥ
satatamacyutatayā tatsamāveśenāvasthānamityarthaḥ | ityanayā uktibhaṅgyā
sarvavṛttīnāṃ samanantarameva sarvottīrṇamahāśūnyatādhāmni
dhāmarūpe tanmayatayā parasparavibhedavigalanena udayapadavyāmeva
satatamavasthitiḥ sthitetyarthaḥ || 2 ||
‘Vṛtti-s’ or ‘activities’ (vṛttīnām) are the formations of the marīci-s or the rays of the senses such as the eyes, etc. (dṛg-ādi-marīci-rūpāṇām); thus (tathā), they are intent upon the manifestation of desire, hatred, and similar qualities (rāga-dveṣa-ādi-unmeṣa-vatīnām).
‘Yugapad’ or ‘all at once’ means (yugapat):
At the same time or simultaneously (tulya-kālam), through a non-sequential manifestation (akrama-pravṛttyā), which transcends any order (of appearance) (krama-paripāṭi-ullaṅghanena).
‘Tallābhācchuritā’ or ‘soaked with Its Realization’ means (tat-lābha-ācchuritā):
Soaked or blended (ācchuritā) with that (tat…tena) Attainment or Realization of one’s Essential Nature (svarūpa-lābhena), which is to be acquired through the practice of absorption into the previously mentioned state of Great Courage (prāg-ukta-mahā-sāhasa-daśā-samāveśa-krama-prāpyeṇa).
(This Realization) is the glory of ‘alaṃgrāsa’ or ‘complete devouring’, which is devoid of any imagination about time and its absence (kāla-akāla-kalpana-uttīrṇa-alaṃgrāsa-vapuṣā). It is none other than Mahānirīha, or Supreme Indifference (mahā-nirīheṇa), by which all acitivies are touched (spṛṣṭā), and thus become (nītā) one’s True Nature (sva-sva-rūpatām).
‘Pravṛttiḥ’ or ‘ongoing’ means (pravṛttiḥ):
The activities (vṛttiḥ) operate (vartamānā) with great intensity (prakarṣeṇa). It is an establishment (avasthānam) through being constantly absorbed into That (Essential Nature) (satatam…tat-samāveśena), from which falling away is impossible (acyutatayā). This (iti) is the meaning (arthaḥ).
So (iti), according to this explanation (, we can state the following) (anayā…ukti-bhaṅgyā):
Through the dissolution of their mutual differences (paraspara-vibheda-vigalanena), all activities (sarva-vṛttīnām) simultaneously (samanantaram) remain (sthitā) constantly (satatam) established (avasthitiḥ) only (eva) in the Seat of Emergence (udaya-padavyām). (Such Seat) is nothing but the Abode of the Great Void, that transcends everything (sarva-uttīrṇa-mahā-śūnyatā-dhāmni), (and) thus forms the (Supreme) Abode itself (dhāma-rūpe), for It is made of That (tat-mayatayā). This is the meaning (iti…arthaḥ). || 2 ||
इत्यनया उक्तिभङ्ग्या तुल्यकालकथनोपदेशमुक्त्वा, इदानीं
पुस्तककथां निरूपयन्ति
ityanayā uktibhaṅgyā tulyakālakathanopadeśamuktvā, idānīṃ
pustakakathāṃ nirūpayanti
This way (iti…anayā…ukti-bhaṅgyā), the oral teaching on simultaneity (tulya-kāla-kathana-upadeśam) has been bestowed (uktvā).
Now (idānīm), the Pīṭheśvarī-s explain (nirūpayanti) the Kathā or Teaching on the Manuscript (, which also appears in the Chummāsaṃketaprakāśaḥ) (pustaka-kathām).
उभयपट्टोद्घट्टनान्महाशून्यताप्रवेशः ॥३॥
Ubhayapaṭṭodghaṭṭanānmahāśūnyatāpraveśaḥ || 3 ||
Entrance into the State
of the Great Void (occurs) (mahā-śūnya-tā-praveśaḥ)
by breaking the two boards (ubhaya-paṭṭa-udghaṭṭanāt). || 3 ||
श्रीमन्निष्क्रियानन्दनाथानुग्रहसमये
श्रीगन्धमादनसिद्धपादैरकृतकपुस्तकप्रदर्शनेन या परपदे
प्राप्तिरुपदिष्टा सैव वितत्य निरूप्यते ।
सप्तरन्ध्रक्रमोदितसप्तशिखोल्लासात्मकः प्राणप्रवाहोदयः स
एवोर्ध्वपट्टकः पूर्णवृत्त्युदयः,
रन्ध्रद्वयसुषिरनालिकाप्रवाहप्रसृतोऽपानरूपोऽधः पट्टकः
पञ्चेन्द्रियशक्तिवेष्टितः पञ्चफणधर्मानिबन्धकोऽधःस्थितः । तस्य
वलयद्वयं जाग्रत्स्वप्नात्मकमुन्मुद्य ग्रन्थिनिबन्धनमपहृत्य
ऽउभयपट्टोद्घट्टनात्ऽ प्राणापानद्वयविदारणात् मध्यवर्ती यः
प्राणरूपो महाशून्यतास्वभावः
कुलाकुलविकल्पदशोज्झितोऽव्यपदेश्यमहानिरावरण-
निरत्ययवेद्यवेदकनिर्मुक्तो वर्णावर्णनिवर्णोत्तीर्णः
स्पर्शास्पर्शप्रथापरिवर्जित
उपचारात्परमाकाशाद्यभिधानैरभिधीयते । तत्र ऽप्रवेशःऽ
तत्समावेशतया सामरस्यावस्थितिः स एव
प्राप्तमहोपदेशनामाविर्भवतीत्यर्थः ॥३॥
śrīmanniṣkriyānandanāthānugrahasamaye
śrīgandhamādanasiddhapādairakṛtakapustakapradarśanena yā parapade
prāptirupadiṣṭā saiva vitatya nirūpyate |
saptarandhrakramoditasaptaśikhollāsātmakaḥ prāṇapravāhodayaḥ sa
evordhvapaṭṭakaḥ pūrṇavṛttyudayaḥ,
randhradvayasuṣiranālikāpravāhaprasṛto'pānarūpo'dhaḥ paṭṭakaḥ
pañcendriyaśaktiveṣṭitaḥ pañcaphaṇadharmānibandhako'dhaḥsthitaḥ | tasya
valayadvayaṃ jāgratsvapnātmakamunmudya granthinibandhanamapahṛtya
'ubhayapaṭṭodghaṭṭanāt' prāṇāpānadvayavidāraṇāt madhyavartī yaḥ
prāṇarūpo mahāśūnyatāsvabhāvaḥ
kulākulavikalpadaśojjhito'vyapadeśyamahānirāvaraṇa-
niratyayavedyavedakanirmukto varṇāvarṇanivarṇottīrṇaḥ
sparśāsparśaprathāparivarjita
upacārātparamākāśādyabhidhānairabhidhīyate | tatra 'praveśaḥ'
tatsamāveśatayā sāmarasyāvasthitiḥ sa eva
prāptamahopadeśanāmāvirbhavatītyarthaḥ || 3 ||
The (sā…eva) Realization (prāptiḥ) of the Supreme State (para-pade), what (yā) Venerable Gandhamādanasiddha --i.e. called Siddhanātha in the Chummāsaṃketaprakāśaḥ-- (śrī-gandha-mādana-siddha-pādaiḥ) taught (upadiṣṭā) to Most Venerable Niṣkriyānandanātha when he received Grace from him (śrīmat-niṣkriyānanda-nātha-anugraha-samaye) by revealing (the secret of) the mythical manuscript (akṛtaka-pustaka-pradarśanena), will be explained (nirūpyate) in detail (vitatya).
The (saḥ…eva) upper board (ūrdhva-paṭṭakaḥ) is none other than the emergence of the flow of prāṇa or exhalation (prāṇa-pravāha-udayaḥ), the emergence of an activity, which is poured out as manifestation (pūrṇa-vṛtti-udayaḥ), and marked by the arising of the seven flames, operating through the seven holes (of the head) (sapta-randhra-krama-udita-sapta-śikha-ullāsa-ātmakaḥ).
The lower board (adhaḥ-paṭṭakaḥ) is the nature of apāna or inhalation (apāna-rūpaḥ), flowing through the channel after entering the nostrils (randhra-dvaya-suṣira-nālikā-pravāha-prasṛtaḥ).
The nature of the five-fold thread, which binds them together (pañca-phaṇa-dharmā-nibandhakaḥ), is covered with the powers of the five senses (pañca-indriya-śakti-veṣṭitaḥ), and is situated below (adhaḥ-sthitaḥ). (The boards’) two holes (valaya-dvayam) are jāgrat and svapna, or wakefulness and dreaming (jāgrat-svapna-ātmakam). Having rejected the confusion lying in them (unmuhya), then removing (apahṛtya) the knots that tie them together (, what follows is the breaking of the two boards) (granthi-nibandhanam).
‘Ubhayapaṭṭodghaṭṭanāt’ or ‘by breaking the two boards’ means (ubhaya-paṭṭa-udghaṭṭanāt):
By breaking both prāṇa and apāna (prāṇa-apāna-dvaya-vidāraṇāt).
Which (yaḥ) exists between them (madhya-vartī) is the
nature of Life (prāṇa-rūpaḥ),
the very Essence of the Great Void (mahā-śūnyatā-svabhāvaḥ), transcending the thoughts about
the states of ‘kula’ and ‘akula’ (kula-akula-vikalpa-daśa-ujjhitaḥ). It is the undefinable
Supreme Unlimited state without any fault, as It is free from the object of
knowledge and also the knower (avyapadeśya-mahā-nirāvaraṇa-
niratyaya-vedya-vedaka-nirmuktaḥ).
It is devoid of letters, their absence, but contains all letters (varṇa-avarṇa-nivarṇa-uttīrṇaḥ). It is without the perception of touch and its absence (sparśa-asparśa-prathā-parivarjitaḥ). Metaforically (upacārāt), It is called ‘Paramākāśa’ or ‘Supreme Ether’ (parama-ākāśa-ādi-abhidhānaiḥ…abhidhīyate).
‘Praveśaḥ’ or ‘Entrance’ (praveśaḥ) into That (tatra) is nothing but (eva) Resting in Sāmarasya or Oneness (sāmarasya-avasthitiḥ…saḥ), as It is an Absorption into That (tat-samāveśatayā). It has (bhavati) various names in the Great Teachings what we received (prāpta-mahā-upadeśa-nāmābiḥ). This is the meaning (iti…arthaḥ). || 3 ||
इत्थं महानयोक्तदृशा सर्वशास्त्रप्रपञ्चोत्तीर्णत्वादवाच्यं
किमपि
महोपदेशसाक्षात्कारमुभयपट्टकाकारसदसद्रूपद्वयनिवारणेन
निस्तरङ्गपरव्योमसमावेशसर्वावेशविवर्जितमासूत्रितमहाशून्यतासमावेशमावेद्य,
इदानीं युग्मोपसंहारात्कैवल्यफलं तन्मयतया
उपवर्ण्यते
itthaṃ mahānayoktadṛśā
sarvaśāstraprapañcottīrṇatvādavācyaṃ
kimapi
mahopadeśasākṣātkāramubhayapaṭṭakākārasadasadrūpadvayanivāraṇena
nistaraṅgaparavyomasamāveśasarvāveśavivarjitamāsūtritamahāśūnyatāsamāveśamāvedya,
idānīṃ yugmopasaṃhārātkaivalyaphalaṃ tanmayatayā
upavarṇyate
Therefore (ittham), following the viewpoint of the Mahānaya (mahānaya-ukta-dṛśā), this Spiritual Reality (kim…api) is ineffable (avācyam), as It is beyond the prolixity of all the scriptures (sarva-śāstra-prapañca-uttīrṇatvāt). But It makes the Great Teaching evident (mahā-upadeśa-sākṣāt-kāram), by removing the veil of the two aspects called ‘sat’ and ‘asat’, or ‘being’ and ‘non-being’, that appear as the two boards (ubhaya-paṭṭaka-akāra-sat-asat-rūpa-dvaya-nivāraṇena).
After knowing (āvedya) the proper absorption into the Great Void, and wearing It as a garland (āsūtrita-mahā-śūnyatā-samāveśam), It will remain without any absorption, and this is called Perfect Absorption into the Waveless Supreme Sky of Consciousness (nistaraṅga-para-vyoma-samāveśa-sarva-āveśa-vivarjitam).
Now (idānīm), the fruit of isolation (kaivalya-phalam) through the dissolution of the pair (yugma-upasaṃhārāt) will be described (upavarṇyate), as It is exactly that (tat-mayatayā).
युग्मग्रासान्निरवकाशसंविन्निष्ठा ॥४॥
Yugmagrāsānniravakāśasaṃvinniṣṭhā || 4 ||
By the swallowing of
the pair (yugma-grāsāt),
firm establishment in uninterrupted or spaceless Consciousness (takes
place) (nir-avakāśa-saṃvit-niṣṭhā). || 4 ||
पृथिव्यादिमहाभूतपञ्चकस्य एकैकस्मिन्ग्राह्यग्राहकतया
युग्मवृत्त्युदयसंव्यवस्थितिः । तत्र गन्धप्राधान्यात्धरातत्त्वस्य
पायुघ्राणरूपेण द्विप्रकारता । अप्तत्त्वस्य च
रसप्रधानतयोपस्थरसनारूपेण द्वैविध्यम् । तेजस्तत्त्वस्य
रूपप्राधान्यात्पादनेत्रभेदेन द्वयरूपता । वायुतत्त्वस्य
स्पर्शप्राधान्यात्त्वक्पाणिस्वभावतो द्विधा गतिः । आकाशतत्त्वत्य
शब्दप्राधान्यात्वाक्च्छ्रोत्रभेदेन द्विप्रकारतयैव बहुधात्वम् ।
अथवा पृथिव्यप्स्वरूपौ भोग्यस्वरूपाववस्थितौ । तेजोवाय्वाख्यौ
भोक्तृस्वभावौ संस्थितौ । आकाशं चैतद्युग्मान्तरस्थं सत्सुषिरतया
सर्वप्रनाडिकान्तरोदितं
च बहुधा विभक्तम् । पृथिव्यादिवाय्वन्तं भूतचतुष्टयं
भोग्यरूपमाकाशं च भोक्तृस्वभावमिति वा । भोग्येऽपि भोक्ता सदैव
तिष्ठति; भोक्तापि भोगो नित्यं विभाति । एवमुक्तयुक्त्या प्रत्येकं
पृथिव्यादिमहाभूतपञ्चकं युग्मेन द्वयविभूत्या अनारतं
प्रोल्लसतीत्यभिप्रायः । अथवा प्रत्येकं व्यक्ताव्यक्ततया बहिरन्तरतया
शान्तोद्रिक्ततया वा विभाति । एतत्पञ्चकस्थानसंस्थितयुग्मस्य ऽग्रासात्ऽ
संहरणात् ऽनिरवकाशसंविन्निष्ठाऽ निरवकाशा येयं संवित्तस्या
निष्ठा सम्यगविपर्यस्ततया संस्थितिः । निरवकाशसंवित्त्वेन नापि
सविकल्पसंविदुन्मेषैरवकाशो लभ्यते, नापि निर्विकल्पसंवित्स्वभावेन
प्रवेशोऽधिगम्यते । इत्थमप्रमेयत्वान्निरुत्तरपरमाद्वयस्वभावत्वाच्च
निरवकाशसंविदिहोच्यते । तस्या निष्ठा
वरगुरुप्रदर्शितदृशा सततमच्युता गतिः केषांचिद्भवतीत्यर्थः ।
एवं द्वयात्मककुलकौलकवलनेन
निरुपाधिनीरूपनिःस्वरूपतादात्म्यं भवतीत्यर्थः ॥४॥
pṛthivyādimahābhūtapañcakasya ekaikasmingrāhyagrāhakatayā
yugmavṛttyudayasaṃvyavasthitiḥ | tatra gandhaprādhānyātdharātattvasya
pāyughrāṇarūpeṇa dviprakāratā | aptattvasya ca
rasapradhānatayopastharasanārūpeṇa dvaividhyam | tejastattvasya
rūpaprādhānyātpādanetrabhedena dvayarūpatā | vāyutattvasya
sparśaprādhānyāttvakpāṇisvabhāvato dvidhā gatiḥ | ākāśatattvatya
śabdaprādhānyātvākcchrotrabhedena dviprakāratayaiva bahudhātvam |
athavā pṛthivyapsvarūpau bhogyasvarūpāvavasthitau | tejovāyvākhyau
bhoktṛsvabhāvau saṃsthitau | ākāśaṃ caitadyugmāntarasthaṃ satsuṣiratayā
sarvapranāḍikāntaroditaṃ
ca bahudhā vibhaktam | pṛthivyādivāyvantaṃ bhūtacatuṣṭayaṃ
bhogyarūpamākāśaṃ ca bhoktṛsvabhāvamiti vā | bhogye'pi bhoktā sadaiva
tiṣṭhati; bhoktāpi bhogo nityaṃ vibhāti | evamuktayuktyā pratyekaṃ
pṛthivyādimahābhūtapañcakaṃ yugmena dvayavibhūtyā anārataṃ
prollasatītyabhiprāyaḥ | athavā pratyekaṃ vyaktāvyaktatayā bahirantaratayā
śāntodriktatayā vā vibhāti | etatpañcakasthānasaṃsthitayugmasya 'grāsāt'
saṃharaṇāt 'niravakāśasaṃvinniṣṭhā' niravakāśā yeyaṃ saṃvittasyā
niṣṭhā samyagaviparyastatayā saṃsthitiḥ | niravakāśasaṃvittvena nāpi
savikalpasaṃvidunmeṣairavakāśo labhyate, nāpi nirvikalpasaṃvitsvabhāvena
praveśo'dhigamyate | itthamaprameyatvānniruttaraparamādvayasvabhāvatvācca
niravakāśasaṃvidihocyate | tasyā niṣṭhā
varagurupradarśitadṛśā satatamacyutā gatiḥ keṣāṃcidbhavatītyarthaḥ |
evaṃ dvayātmakakulakaulakavalanena
nirupādhinīrūpaniḥsvarūpatādātmyaṃ bhavatītyarthaḥ || 4 ||
The five mahābhūta-s or gross elements ranging from ‘pṛthivi’ or ‘earth’ to ‘ākāśa’ or ‘ether’ (pṛthivi-ādi-mahā-bhūta-pañcakasya), are one by one (eka-ekasmin) separated by the emergence that operates as the pair (yugma-vṛtti-udaya-saṃvyavasthitiḥ), being the two aspects called ‘object’ and ‘subject’ (grāhya-grāhakatayā).
There (tatra), for it is smell in its essence (gandha-prādhānyāt), the earth element’s (dharā-tattvasya) two aspects (dvi-prakāratā) appear in the form of the power of excretion and smelling (pāyu-ghrāṇa-rūpeṇa), while (ca) the water element’s (ap-tattvasya) duality (dvaividhyam) shines in the form of the power of reproduction and tasting (upastha-rasanā-rūpeṇa), for its essence is taste (rasa-pradhānatayā).
Being form in its essence (rūpa-prādhānyāt), the fire element’s (tejaḥ-tattvasya) two aspects (dvaya-rūpatā) appear in the form of the power of locomotion and seeing (pāda-netra-bhedena), (while) the wind element (vāyu-tattvasya) is twofold (dvidhā…gatiḥ), appearing in the form of the power of touching and grabbing (tvak-pāṇi-svabhāvataḥ), for its essence is the sense of touch (sparśa-prādhānyāt).
Being sound essentially (śabda-prādhānyāt), the ether element (ākāśa-tattvatya) is twofold (dviprakāratayā) only (eva) because it has divisions as speech and hearing (vāk-śrotra-bhedena); and thus, it has multiplicity (bahudhātvam).
Moreover (athavā), the earth and water elements (pṛthivī-ap-svarūpau) are essentially bhogya or object of enjoyment (bhogya-svarūpau…avasthitau). And in essence (…svabhāvau), the fire and wind elements (tejaḥ-vāyvākhyau) stand (saṃsthitau) as bhoktṛ or the enjoyer (bhoktṛ…). While (ca) being hollow (satsuṣiratayā), the ether element (ākāśam) stands between the pair (such as bhogya and bhoktṛ) (etat-yugma-antara-stham), and (ca) arises in all channels (sarva-pranāḍika-antara-uditam), becoming divided (vibhaktam), and assuming multiplicity (bahudhā).
The four bhūta-s or gross elements (bhūta-catuṣṭayam) such as earth, water, fire and wind (pṛthivī-ādi-vāyu-antam) are objects in nature (bhogya-rūpam), while (ca) the ether element (ākāśam) is essentially subjective (bhoktṛ-svabhāvam). Or to put differently (iti…vā), the subject (bhoktā) is constantly (sadā…eva) present (tiṣṭhati) even (api) in the objects (bhogye), so (api) the subject (bhoktā) also shines (vibhāti) as the act of enjoyment itself (bhogaḥ) without any break (nityam).
Thus (evam), according to what has been said (ukta-yuktyā), the five gross elements such as earth, water, fire, wind and ether (pṛthivī-ādi-mahā-bhūta-pañcakam) constantly (anāratam) unfold (prollasati) one by one (pratyekam) in a twofold way (dvaya-vibhūtyā) as the ‘pair’ (yugmena). This (iti) is the meaning (iti). || 4 ||
Furthermore (athavā), each (pratyekam) shines (vibhāti) as ‘manifested’ and ‘unmanifested’ (vyakta-avyaktatayā), or as ‘external’ and ‘internal’ (bahiḥ-antara-tayā), or (vā) as ‘thin’ and ‘increased’ (śānta-udriktatayā). ‘Grāsa’ or ‘the consuming’ (grāsāt) of this pair, that rest in this pentad (etat-pañcaka-sthāna-saṃsthita-yugmasya), is its ‘dissolution’ or ‘withdrawal’ (saṃharaṇāt).
(By that), 'Niravakāśasaṃvinniṣṭhā' or ‘firm establishment in uninterrupted or spaceless Consciousness (takes place)’ (niravakāśa-saṃvit-niṣṭhā), (of which meaning is as follows):
This (iyam) Consciousness (saṃvit) is (yā) niravakāśa or spaceless (niravakāśā). Firm establishment (niṣṭhā) in That (tasyāḥ) is constant firmness (saṃsthitiḥ), in which no opposition is perceived between this pair, (as there is no space for pairs of opposites) (samyag-aviparyastatayā).
If Consciousness is spaceless (niravakāśa-saṃvit-tvena), then neither (na…api) can space (avakāśaḥ) be realized (labhyate) in the emergence of thoughtful or conceptual consciousness (savikalpa-saṃvit-unmeṣaiḥ), nor (na…api) can ‘entrance’ (praveśaḥ) be attained (adhigamyate) through one’s Essential Nature as thoughtless or non-conceptual consciousness (nirvikalpa-saṃvit-svabhāvena).
Thus (ittham), since (Consciousness) is aprameya or immeasurable subjectivity (aprameyatvāt), and is one’s Essential Nature as Silent Supreme Non-dualism (niruttara-parama-advaya-svabhāvatvāt), It is called (ucyate) here (iha) ‘Niravakāśasaṃvid’ or ‘Spaceless Consciousness’, (the Awareness of Eternity) (niravakāśa-saṃvit).
According to the viewpoint taught by the best Guru-s (vara-guru-pradarśita-dṛśā), firm establishment (niṣṭhā) in That (tasyāḥ) is (bhavati) a constant (satatam) and firm (acyutā) act (gatiḥ) in the case of some fortunate ones (keṣāṃcid). This is the meaning (iti…arthaḥ).
This way (evam), by swallowing the (difference between) the two aspects (called) ‘kula’ and ‘kaula’ (dvaya-ātmaka-kula-kaula-kavalanena), identity takes place with that Reality which has no attributes, forms or peculiarities (nirupādhi-nīrūpa-niḥsvarūpa-tādātmyam…bhavati). This is the meaning (iti…arthaḥ). || 4 ||
द्वयविगलनेन परतत्त्वावस्थितिं युग्मचर्चागमनिकया इह उक्त्वा,
तदनु संघट्टकथासाक्षात्कारो निरूप्यते
dvayavigalanena paratattvāvasthitiṃ yugmacarcāgamanikayā
iha uktvā,
tadanu saṃghaṭṭakathāsākṣātkāro nirūpyate
Here (iha), by following the Carcā or Teaching about the ‘yugma’ or the ‘pair’ (yugma-carcā-gamanikayā), establishment in the Supreme Principle (paratattva-avasthitim) through swallowing the pair (dvaya-vigalanena), has been explained (uktvā).
And now (tadanu), the revelation of the Kathā on Saṃghaṭṭa or Union (saṃghaṭṭa-kathā-sākṣāt-kāraḥ) will be described (nirūpyate).
सिद्धयोगिनीसंघट्टान्महामेलापोदयः ॥५॥
Siddhayoginīsaṃghaṭṭānmahāmelāpodayaḥ || 5 ||
By the union of siddha-s
and yoginī-s (siddha-yoginī-saṃghaṭṭāt),
arises the Great Encounter (mahā-melāpa-udayaḥ). || 5 ||
सिद्धाश्च योगिन्यश्च ताः सिद्धयोगिन्यः विषयकरणेश्वरीरूपाः ।
तासां संघट्टः संगमो ग्राह्यग्राहकोभयसंश्लेषः
परस्परागूरणक्रमेणालिङ्गनम् । तेन आलिङ्गनेन सदैव
ऽमहामेलापोदयःऽ महामेलापस्याहन्तेदन्तात्मकद्वयविगलनान्निरुत्तरचिद्व्योम्नि
सततं महासामरस्यात्मकस्य सर्वत्र प्रत्यक्षतया
उदयः समुल्लासो भवति इत्यर्थः । वेद्यवेदकद्वयाप्रथनप्रवृत्त्या
परमाद्वयसमावेशः सर्वत्रावस्थित इत्युक्तं भवति ॥५॥
siddhāśca yoginyaśca tāḥ siddhayoginyaḥ
viṣayakaraṇeśvarīrūpāḥ |
tāsāṃ saṃghaṭṭaḥ saṃgamo grāhyagrāhakobhayasaṃśleṣaḥ
parasparāgūraṇakrameṇāliṅganam | tena āliṅganena sadaiva
'mahāmelāpodayaḥ' mahāmelāpasyāhantedantātmakadvayavigalanānniruttaracidvyomni
satataṃ mahāsāmarasyātmakasya sarvatra pratyakṣatayā
udayaḥ samullāso bhavati ityarthaḥ | vedyavedakadvayāprathanapravṛttyā
paramādvayasamāveśaḥ sarvatrāvasthita ityuktaṃ bhavati || 5 ||
‘Siddhayoginī-s’ (siddha-yoginyaḥ) means ‘siddha-s’ (siddhāḥ) and (ca) ‘yoginī-s’ (yoginyaḥ)’, and they are the object of the senses and the powers operating in the senses, respectively (viṣaya-karaṇa-īśvarī-rūpāḥ). Their (tāsām) union (saṃghaṭṭaḥ) or encounter (saṃgamaḥ) is an intimate merging of both the object and the subject (grāhya-grāhaka-ubhaya-saṃśleṣaḥ), an embrace (āliṅganam) that occurs through the practice of mutual invocation (paraspara-āgūraṇa-krameṇa).
Through this (tena) embrace (āliṅganena), there is always (sadā…eva) ‘mahāmelāpodayaḥ’ or ‘the arising of the Great Encounter’ (mahā-melāpa-udayaḥ), (and this means the following):
Mahāmelāpa (mahā-melāpasya) arises (udayaḥ) or burts forth (samullāsaḥ…bhavati) when the duality that appears as ‘ahantā’ and ‘idantā’, or ‘I-ness’ and ‘this-ness’, or ‘subjectivity’ and ‘objectivity’ constantly dissolves (ahantā-idantā-ātmaka-dvaya-vigalanāt…satatam) in the Sky of Silent Consciousness (niruttara-cit-vyomni). Thus, Mahāmelāpa or Great Encounter (mahā-sāmarasya-ātmakasya) is marked by Mahāsāmarasya, or Great Oneness everywhere (sarvatra), for It is directly perceived (pratyakṣatayā). This is the meaning (iti…arthaḥ).
When the duality of the object of knowledge and its knower does not manifest (vedya-vedaka-dvaya-aprathana-pravṛttyā), Entrance into Supreme Non-dualism (parama-ādvaya-samāveśaḥ) remains (avasthitaḥ…bhavati) everywhere (sarvatra), as it is said (iti…uktam). || 5 ||
उभयविगलनेन सदैव महामेलापोदयमुक्त्वा, तदनु
कञ्चुकत्रयोल्लङ्घनेन निरुत्तरपदप्राप्तिं कटाक्षयन्ति
ubhayavigalanena sadaiva mahāmelāpodayamuktvā, tadanu
kañcukatrayollaṅghanena niruttarapadaprāptiṃ kaṭākṣayanti
After explaining (uktvā) the Arrival of the Great Encounter (mahā-melāpa-udayam) through the constant (sadā…eva) dissolution of both (the object and the subject) (ubhaya-vigalanena); now (tadanu), the Pīṭheśvarī-s cast a glance (kaṭākṣayanti) on the Attainment of the Silent State (niruttara-pada-prāptim), which comes about by leaping beyond the triad of coverings (kañcuka-traya-ullaṅghanena).
त्रिकञ्चुकपरित्यागान्निराख्यपदावस्थितिः ॥६॥
Trikañcukaparityāgānnirākhyapadāvasthitiḥ || 6 ||
By abandoning the Three
Coverings (tri-kañcuka-pari-tyāgāt),
stability in the Nameless State (takes place)
(nirākhya-pada-avasthitiḥ). || 6 ||
त्रिकञ्चुकस्य भाविकभौतिकशून्यभेदभिन्नस्य ।
तत्र भाविकं शब्दाद्यहंकारपर्यन्तं तन्मात्ररूपं,
भौतिकं पृथिव्यादिरूपं, शून्यं निरीहाख्यं वासनास्वरूपं च ।
अथवा भौतिकं घटाकारं बाह्यं ग्राह्यविषयरूपं, भाविकं
पुनरान्तरमिन्द्रियात्मकं ग्रहणरूपं, शून्यं
तदुभयमध्यमाकाशम् । अथवा भाविकं स्वप्नावस्था सृष्टिरुच्यते,
भौतिकं जाग्रत्प्रथा स्हितिर्निगद्यते, शून्यं सुषुप्तदशा
संहारोऽभिधीयते । इत्थं संस्थितस्य त्रिकञ्चुकस्य ऽपरित्यागात्ऽ
सन्न्यासात् ऽनिराख्यपदावस्थितिःऽ निर्गता आख्या अभिधानं यस्य असौ
निराख्यः अव्यपदेश्यमनुत्तरं वागुत्तीर्णं परं धाम, तस्मिन्
सर्वोत्तीर्णानिकेतनपरमाकाशेऽवस्थितिः सदैव अपरिच्युतस्वभावनिष्ठा
भवतीति संबन्धः ॥६॥
trikañcukasya bhāvikabhautikaśūnyabhedabhinnasya |
tatra bhāvikaṃ śabdādyahaṃkāraparyantaṃ tanmātrarūpaṃ,
bhautikaṃ pṛthivyādirūpaṃ, śūnyaṃ nirīhākhyaṃ vāsanāsvarūpaṃ ca |
athavā bhautikaṃ ghaṭākāraṃ bāhyaṃ grāhyaviṣayarūpaṃ, bhāvikaṃ
punarāntaramindriyātmakaṃ grahaṇarūpaṃ, śūnyaṃ
tadubhayamadhyamākāśam | athavā bhāvikaṃ svapnāvasthā sṛṣṭirucyate,
bhautikaṃ jāgratprathā shitirnigadyate, śūnyaṃ suṣuptadaśā
saṃhāro'bhidhīyate | itthaṃ saṃsthitasya trikañcukasya 'parityāgāt'
sannyāsāt 'nirākhyapadāvasthitiḥ' nirgatā ākhyā abhidhānaṃ yasya asau
nirākhyaḥ avyapadeśyamanuttaraṃ vāguttīrṇaṃ paraṃ dhāma, tasmin
sarvottīrṇāniketanaparamākāśe'vasthitiḥ sadaiva aparicyutasvabhāvaniṣṭhā
bhavatīti saṃbandhaḥ || 6 ||
‘Trikañcuka’ or ‘the three coverings’ (tri-kañcukasya) are the separated divisions such as ‘bhāvika’ or ‘sentiment’, ‘bhautika’ or ‘gross elements’, and ‘śūnya’ or ‘the void’ (bhāvika-bhautika-śūnya-bheda-bhinnasya).
There (tatra), the bhāvika-s (bhāvikam) range from śabda or sound to ahaṃkāra or false-I (śabda-ādi-ahaṃkāra-paryantam), composing the tanmātra-s or subtle elements (tanmātra-rūpam).
The bhautika-s (bhautikam) are (the gross elements) such as earth, and the rest (pṛthivī-ādi-rūpam), while (ca) śūnya (śūnyam) is motionless (nirīhākhyam), composing the very essence of impressions (vāsanā-svarūpam).
Moreover (athavā), bhautika (bhautikam) is an external (bāhyam) reality of perceptible sense-objects (grāhya-viṣaya-rūpam), which form a teapot (ghaṭa-ākāram). Though (punaḥ) bhāvika (bhāvikam) is internal (āntaram), marked by the operation of the senses (indriya-ātmakam), and assumes the nature of perception (grahaṇa-rūpam). Śūnya (śūnyam) is the ether (ākāśam), resting between the two (tat-ubhaya-madhyam).
Furthermore (athavā), bhāvika (bhāvikam) is the state of svapna or dreaming (svapna-avasthā), said to be (ucyate) sṛṣṭi or manifestation (sṛṣṭiḥ); bhautika (bhautikam) is sthiti or maintenance (shitiḥ), said to be (nigadyate) the expansion of jāgrat or wakefulness (jāgrat-prathā); (and) śūnya is the state of suṣupti or deep-sleep (suṣupta-daśā), called (abhidhīyate) saṃhāra or withdrawal (saṃhāraḥ).
Thus (ittham), ‘parityāgāt’ or ‘by abandoning’ (parityāgāt) the persisting (saṃsthitasya) triad of coverings (trikañcukasya) (means): by resigning it (sannyāsāt).
‘Nirākhyapadāvasthitiḥ’ or ‘stability in the Nameless State (takes place)’ means (nir-ākhya-pada-avasthitiḥ):
It is expressed (abhidhānam) without (nirgatā) any name (ākhyā), for Its (yasya) ‘Nameless nature’ (asau…nirākhyaḥ) is the undefinable (avyapadeśyam) Absolute (anuttaram) beyond speech (vāk-uttīrṇam). It is the Supreme (param) Abode (dhāma).
‘Avasthitiḥ’ or ‘stability’ (avasthitiḥ) in this (tasmin) Supreme and unlocated Ether that transcends everything (means) (sarva-uttīrṇa-aniketana-parama-ākāśe):
It emerges (bhavati) as a constant (sadā…eva) resting in one’s Essential Nature, which never disappears (aparicyuta-svabhāva-niṣṭhā). This (iti) is the connection (saṃbandhaḥ). || 6 ||
इत्थं कञ्चुकत्रयोल्लङ्घनेन तुर्यपदप्राप्तिं निरूप्य, इदानीं
सर्ववाक्प्रथासु निरावरणासु स्वरभूतिविजृम्भैव प्रथते सदैव - इति
निरूपयन्ति
itthaṃ kañcukatrayollaṅghanena turyapadaprāptiṃ nirūpya,
idānīṃ
sarvavākprathāsu nirāvaraṇāsu svarabhūtivijṛmbhaiva prathate sadaiva - iti
nirūpayanti
This way (ittham), the attainment of Turya or the Fourth State (turya-pada-prāptim), by leaping beyond the three coverings (kañcuka-traya-ullaṅghanena), has been explained (nirūpya).
Now (idānīm), the Pīṭheśvarī-s teach (nirūpayanti) that what manifests (prathate) in the unlimited expansion of all speeches (sarva-vāk-prathāsu…nirāvaraṇāsu…iti), is only (eva) the constant (sadā…eva) blossoming of the Sound (of Consciousness) (svara-bhūti-vijṛmbhā).
वाक्चतुष्टयोदयविरामप्रथासु स्वरः प्रथते ॥७॥
Vākcatuṣṭayodayavirāmaprathāsu svaraḥ prathate || 7 ||
When the cessation
and the emergence of the Four Speeches expand (vāk-catuṣṭaya-udaya-virāma-prathāsu),
the Sound or Resonance of Consciousness (svaraḥ) manifests (prathate). || 7 ||
आदौ तावत्वाक्चतुष्टयं निर्णीयते ।
निरावरणनिरवकाशोदयनिरुत्तरनिस्तरङ्गपरमनभसि
उच्छलत्किंचिच्चलनात्मकप्रथमस्पन्दविकासस्वभावा
वर्णरचनां मयूराण्डरसन्यायेन अद्वयमहासामरस्यतया
अन्तर्धारयन्ती परेति प्रथिता । सैव च अनाहतनादस्वरूपतामवाप्ता
निर्विभागधर्मिणी समस्तवर्णोदयं वटधानिकावदन्तर्धारयन्ती
द्रष्ट्टस्वभावा पश्यन्तीति व्यपदेश्या । सैव च
संकल्पविकल्पनिवहनिश्चयात्मबुद्धिभूमिं स्वीकृतवती वर्णपुञ्जं
शिम्बिकाफलन्यायेन अन्तर्धारयन्ती मध्यमा इत्यभिहिता । सैव
हृत्कण्ठताल्वादिस्थानकरणक्रमेणाहता सती
वर्णविभवमयश्लोकादिवत्भेदरूपं प्रकटयन्ती
रूपादिसमस्तविश्वप्रथां च व्यक्ततामापादयन्ती वैखरीत्युक्ता ।
इत्थं निरवकाशात्संवित्पदात्वाक्चतुष्टयमविरतमनिरोधतया प्रथते
। एवमीदृक्स्वभाववाक्चतुष्टयस्य उदयश्च विरामश्च तावुदयविरामौ
सृष्टिसंहारौ, तयोः प्रथा व्यक्ताव्यक्ततया सदैव अविरतमुल्लसन्त्यः
स्फुरन्त्यः, तासु
ऽस्वरःऽ अनाहतहतोत्तीर्णमहानादोल्लासविकासस्वभावः ऽप्रथतेऽ
सविकल्पनिर्विकल्पसंविदुत्तीर्णपरवियदुदयमेव प्रकाशितं
सततमकरणप्रवृत्त्या प्रयातीत्यर्थः । इत्थं
नानाभेदोल्लासप्रकाशरूपेषु वर्णनिवहोदयेषु मध्यात्प्रतिवर्णान्तरे
वाक्चतुष्टयक्रमेण अखण्डितवृत्त्या स्वस्वरूपमपरित्यज्य
यथामुखोपदिष्टनीत्या स्वर एव प्रथते इत्युक्तं भवति ॥७॥
ādau tāvatvākcatuṣṭayaṃ nirṇīyate |
nirāvaraṇaniravakāśodayaniruttaranistaraṅgaparamanabhasi ucchalatkiṃciccalanātmakaprathamaspandavikāsasvabhāvā
varṇaracanāṃ mayūrāṇḍarasanyāyena advayamahāsāmarasyatayā
antardhārayantī pareti prathitā | saiva ca anāhatanādasvarūpatāmavāptā
nirvibhāgadharmiṇī samastavarṇodayaṃ vaṭadhānikāvadantardhārayantī
draṣṭṭasvabhāvā paśyantīti vyapadeśyā | saiva ca
saṃkalpavikalpanivahaniścayātmabuddhibhūmiṃ svīkṛtavatī varṇapuñjaṃ
śimbikāphalanyāyena antardhārayantī madhyamā ityabhihitā | saiva
hṛtkaṇṭhatālvādisthānakaraṇakrameṇāhatā satī
varṇavibhavamayaślokādivatbhedarūpaṃ prakaṭayantī
rūpādisamastaviśvaprathāṃ ca vyaktatāmāpādayantī vaikharītyuktā |
itthaṃ niravakāśātsaṃvitpadātvākcatuṣṭayamaviratamanirodhatayā prathate
| evamīdṛksvabhāvavākcatuṣṭayasya udayaśca virāmaśca tāvudayavirāmau
sṛṣṭisaṃhārau, tayoḥ prathā vyaktāvyaktatayā sadaiva aviratamullasantyaḥ
sphurantyaḥ, tāsu
'svaraḥ' anāhatahatottīrṇamahānādollāsavikāsasvabhāvaḥ
'prathate'
savikalpanirvikalpasaṃviduttīrṇaparaviyadudayameva prakāśitaṃ
satatamakaraṇapravṛttyā prayātītyarthaḥ | itthaṃ
nānābhedollāsaprakāśarūpeṣu varṇanivahodayeṣu madhyātprativarṇāntare
vākcatuṣṭayakrameṇa akhaṇḍitavṛttyā svasvarūpamaparityajya
yathāmukhopadiṣṭanītyā svara eva prathate ityuktaṃ bhavati || 7 ||
At first (ādau…tāvat), we describe (nirṇīyate) the Four Speeches (vāk-catuṣṭayam):
‘Parā’ or ‘Supreme Speech’ (parā…iti) includes (antar-dhārayantī) all the letters (varṇa-racanām) like the egg of a peacock (mayūra-aṇḍa-rasa-nyāyena), for She expands (prathitā) as Great Sāmarasya of Non-dualism (advaya-mahā-sāmarasyatayā). She is the Essential Nature of the Unfoldment of Primordial Spanda, marked by some movement (kiṃ-cit-calana-ātmaka-prathama-spanda-vikāsa-svabhāvā). It springs forth (ucchalat) in the Silent and Waveless Supreme Sky, which emerges without limit (and) without space (nirāvaraṇa-niravakāśa-udaya-niruttara-nistaraṅga-parama-nabhasi).
And (ca) ‘Paśyantī’, or ‘the speech that sees’ is to be described (vyapadeśyā) as (iti) the Essential Nature of the perceiver (draṣṭṭa-svabhāvā), (as) only She (sā…eva) contains or holds (antar-dhārayantī) the emergence of the letters in unity (samasta-varṇa-udayam), like a seed (contains the whole tree) (vaṭadhānikāvat). Being (avāptā) Anāhatanāda or unstruck sound in Her essence (anāhata-nāda-svarūpatām), Her nature is undivided (nirvibhāga-dharmiṇī).
Moreover (ca), only (eva) She (sā), who contains (antar-dhārayantī) the multitude of letters (varṇa-puñjam), like a pod contains its beans (śimbikā-phala-nyāyena), while appropriates (svī-kṛtavatī) the field of intellect, which is occupied by determinations, caused to appear as thoughts and imaginations (saṃkalpa-vikalpa-nivaha-niścaya-ātmā-buddhi-bhūmim), is (sā) called (abhihitā) ‘Madhyamā’ or ‘the middle speech’ (madhyamā).
Only (eva) She (sā), who is repeatedly created (āhatā…satī), and is operating by ascending through the centers such as hṛt, kaṇṭha and tālu or the heart, the throat and the palate, etc. (hṛt-kaṇṭha-tālu-adi-sthāna-karaṇa-krameṇa), (and) displays (prakaṭayantī) the nature of difference (bheda-rūpam) as verses, etc., composed of letters developed into audible form (varṇa-vibhava-maya-śloka-ādi-vat), and (ca) (this way) manifests (vyaktatām…āpādayantī) the whole world as the union of elements such as form, etc. (rūpa-ādi-samasta-viśva-prathām), is said to be (iti…uktā) ‘Vaikharī’ or the ‘the embodied speech’ (vaikharī).
Thus (ittham), being unsurpassable (anirodhatayā), the Four Speeches (vāk-catuṣṭayam) constantly (aviratam) expand (prathate) from Spaceless (niravakāśāt) Consciousness (saṃvit-padāt).
Therefore (evam), the emergence (udayaḥ) and (ca) cessation (virāmaḥ) of the four speeces, of which nature has just explained (īdṛk-svabhāva-vāk-catuṣṭayasya), is manifestation and dissolution, respectively (tau…udaya-virāmau…sṛṣṭi-saṃhārau). For they are both manifested and non-manifested (vyakta-avyaktatayā) without any break (sadā…eva), their (tayoḥ) expansions (prathāḥ) are constantly (aviratam) present (ullasantyaḥ) and vibrating (sphurantyaḥ).
‘Svara’ or the ‘the Sound of Consciousness’ (svaraḥ) in them (tāsu) is one’s Essential Nature, expanding as the manifestation of Great Nāda or Awareness, devoid of being unstruck or struck in nature (anāhata-hata-uttīrṇa-mahā-nāda-ullāsa-vikāsa-svabhāvaḥ).
‘Prathate’ or ‘manifests’ (means) (prathate): it is constantly illuminated (prayāti…prakāśitam), and operates without any cause (akaraṇa-pravṛttyā), merely (eva) as the Emergence of the Supreme Sky, which transcends the perception of thoughts and their absence (savikalpa-nirvikalpa-saṃvit-uttīrṇa-para-viyat-udayam). This is the meaning (iti…arthaḥ).
Hence (ittham), when differentiated multiplicities appear, and thus letters are manifested (nānā-bheda-ullāsa-prakāśa-rūpeṣu…varṇa-nivaha-udayeṣu), only (eva) ‘Svara’ or the ‘Sound (of Consciousness)’ (svaraḥ) manifests (prathate) within all the letters (prati-varṇa-antare) from their very center (madhyāt) as the sequence of the Four Speeches (vāk-catuṣṭaya-krameṇa) with an undivided activity (akhaṇḍita-vṛttyā), and without turning away (aparityajya) from Its True Nature (sva-sva-rūpam).
This occurs (bhavati) according to (yathā) the guidence that arose from the Mouth (of the Guru) (mukha-upadiṣṭa-nītyā…iti...uktam). || 7 ||
इति वाक्चतुष्टयोदयक्रमेण निरावरणस्वरोदयः सर्वत्र सर्वकालं
स्फुरति - इति निरूप्य, इदानीं रसत्रितयाभोगे सति परं धामैव निरुत्तरं
चकास्ति - इति निगद्यते
iti vākcatuṣṭayodayakrameṇa nirāvaraṇasvarodayaḥ sarvatra
sarvakālaṃ
sphurati - iti nirūpya, idānīṃ rasatritayābhoge sati paraṃ dhāmaiva niruttaraṃ
cakāsti - iti nigadyate
Thus (iti), the Emergence of the Unlimited Sound or Resonance (of Consciousness) (nirāvaraṇa-svara-udayaḥ) vibrates (sphurati) as the sequence of the Four Speeches (vāk-catuṣṭaya-udaya-krameṇa) always (sarva-kālam) and everywhere (sarvatra). This has been explained (iti…nirūpya).
Now (idānīm), we will (iti) describe (nigadyate) that only (eva) the Silent (niruttaram) Supreme (param) Abode (dhāma) exists (sati) (and) shines (cakāsti) when the Triad of Flavors are enjoyed (rasa-tritaya-ābhoge).
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 of bondage (vigata-bandham), is waving without desire (an-icchā-ut-chalitam). || 8 ||
रसत्रयं गुरुमुखोदितदृशा मनागीषत्प्रकाश्यते ।
मूलाधारपयोधराधारप्रथिताकृत्रिमरसत्रितयाभोगे सति ऽअनिच्छोच्छलितंऽ
निष्कामतया प्रोल्लसितं ऽविगतबन्धंऽ विरहितभेदप्रथात्मकसंसारावग्रहं
शान्तचित्रोभयविधब्रह्मस्वरूपसमुत्तीर्णं
किमपि निरुत्तरप्रकृष्टतरामर्शसंवित्स्वभावं परं ब्रह्मैव
सततमनस्तमितस्थित्या विजृम्भत इत्यर्थः । एतदेव रहस्यक्रमेणोच्यते ।
मूलाधारस्तु प्रथमप्रतिभोल्लासमहानादविशेषः सृष्टिस्वभावः
भेदाभेदात्मकसंवित्पदार्थप्रथमाश्रयभित्तिभूतत्वात् । पयोधरस्तु
पयः समस्ताप्यायकत्वात्सर्वाश्रयसंवित्स्वरूपं तदेव धारयति
स्थितिप्ररोहमवलम्बयति यः स्पन्द आद्योन्मेष एव
सर्वपदार्थावभासनात्स्थितिरूपः । आधारस्तु
जडाजडभावपदार्थोपसंहारकत्वात्प्रत्यावृत्तिसंवित्स्वभावः संहारः ।
एतत्त्रयोद्भूतं रसरूपं तत्तदनुभवचमत्कारसामरस्यमास्वाद्य स्वात्मनि
अकृतकखमुद्रानुप्रवेशात्विमृश्य, तुर्यस्वभावो महासंहाराख्योऽनवरतं
परमाद्वयतया
विभातीति रहस्यार्थः ॥८॥
rasatrayaṃ gurumukhoditadṛśā manāgīṣatprakāśyate |
mūlādhārapayodharādhāraprathitākṛtrimarasatritayābhoge sati 'anicchocchalitaṃ'
niṣkāmatayā prollasitaṃ 'vigatabandhaṃ' virahitabhedaprathātmakasaṃsārāvagrahaṃ
śāntacitrobhayavidhabrahmasvarūpasamuttīrṇaṃ
kimapi niruttaraprakṛṣṭatarāmarśasaṃvitsvabhāvaṃ paraṃ brahmaiva
satatamanastamitasthityā vijṛmbhata ityarthaḥ | etadeva
rahasyakrameṇocyate |
mūlādhārastu prathamapratibhollāsamahānādaviśeṣaḥ sṛṣṭisvabhāvaḥ
bhedābhedātmakasaṃvitpadārthaprathamāśrayabhittibhūtatvāt | payodharastu
payaḥ samastāpyāyakatvātsarvāśrayasaṃvitsvarūpaṃ tadeva dhārayati
sthitiprarohamavalambayati yaḥ spanda ādyonmeṣa eva
sarvapadārthāvabhāsanātsthitirūpaḥ | ādhārastu
jaḍājaḍabhāvapadārthopasaṃhārakatvātpratyāvṛttisaṃvitsvabhāvaḥ saṃhāraḥ |
etattrayodbhūtaṃ rasarūpaṃ tattadanubhavacamatkārasāmarasyamāsvādya svātmani
akṛtakakhamudrānupraveśātvimṛśya, turyasvabhāvo mahāsaṃhārākhyo'navarataṃ
paramādvayatayā
vibhātīti rahasyārthaḥ || 8 ||
The Triad of Flavors (rasa-trayam) is illuminated (prakāśyate) with subtle gradations (manāg…īṣat), by the viewpoint that arose from the Mouth of the Guru (guru-mukha-udita-dṛśā). |
When the triad of uncreated flavors are enjoyed (akṛtrima-rasa-tritaya-ābhoge…sati), expansion occurs at the base, at the breast, and at the support (mūla-ādhāra-paya-udhara-ādhāra-prathitā).
‘Anicchocchalitam’ or ‘waves without desire’ means (anicchocchalitam):
It manifests (prollasitam) while maintaining its desireless nature (niṣkāmatayā).
‘Vigatabandham’ or ‘free of bondage’ means (vigatabandham):
Only (eva) the Supreme (param) Brahma (brahma) is devoid of saṃsāra, of which nature is differentiated perception (virahita-bheda-prathā-ātmaka-saṃsāra-avagraham), and is beyond the twofold nature of Brahma, that assumes both an appeased or transcendent form, and a diverse or immanent form (śānta-citra-ubhaya-vidha-brahma-svarūpa-samuttīrṇam). Being so unique (kim…api), It is the Essential Nature of Consciousness, Unsurpassable, and thus the most Pristine Awareness (niruttara-prakṛṣṭa-tara-āmarśa-saṃvit-svabhāvam). It is constantly (satatam) blossoming (vijṛmbhataḥ), while Its state never sets (anastam…iti…asthityā). This is the meaning (iti…arthaḥ). This is (etat…eva) taught (ucyate) in the secret procedure (rahasya-krameṇa).
‘Mūlādhāra’ or the ‘base’ (mūla-ādhāraḥ…tu) is the manifoldness inherent in the Great Nāda, that is the Emergence of Primordial Creative Power (prathama-pratibhā-ullāsa-mahā-nāda-viśeṣaḥ). Being the canvas, or the main refuge for objects of perception marked by both duality and non-duality (bheda-abheda-ātmaka-saṃvit-pada-artha-prathama-āśraya-bhittibhūtatvāt); It is the Essential Nature of ‘sṛṣṭi’ or ‘manifestation’ (sṛṣṭi-svabhāvaḥ).
And (tu) ‘payodhara’ or ‘the breast’ (paya-udharaḥ) is just ‘milk’ (payaḥ). Though (api) it is one mass (samastaḥ), but because it flows out (āyakatvāt), it holds (dhārayati) the (tat) Essential Nature of Consciousness, the shelter of everything (sarva-āśraya-saṃvit-svarūpam), and thus manifests (avalambayati) the sprout called maintenance (sthiti-praroham). It (yaḥ) is Spanda (spandaḥ), the First Emergence (ādi-unmeṣaḥ), and nothing else (eva). Its nature is sthiti (sthiti-rūpaḥ), since it displays all objects of perception (sarva-pada-artha-avabhāsanāt).
Finally (tu), ‘ādhāra’ or ‘the support’ (ādhāraḥ) is the Essential Nature of Returning Consciousness (pratyāvṛtti-saṃvit-svabhāvaḥ). Being the dissolver of all the objects of saṃsāra, whether it be dead or alive --i.e. a thing or a living being-- (jaḍa-ajaḍa-bhāva-pada-artha-upasaṃhārakatvāt), it is ‘saṃhāra’ or ‘withdrawal’ (saṃhāraḥ).
The Rasa or Taste (rasa-rūpam), that arises in this triad (etat-traya-udbhūtam), is the Oneness of all perceptions, and thus causes astonishment (tat-tat-anubhava-camatkāra-sāmarasyam). After tasting (It) (āsvādya) in one’s Self (svātmani), and then reflecting deeply (vimṛśya) on (such Flavor) by entering the Uncreated Mudrā of the Sky (of Consciousness) (akṛtaka-kha-mudra-anupraveśāt), the Reality of Turya (turya-svabhāvaḥ), also called Mahāsaṃhāra or Great Dissolution (mahā-saṃhāra-ākhyaḥ), is shining (vibhāti) constantly (anavaratam) as Supreme Non-dualism (parama-advayatayā). This is the secret meaning (iti…rahasya-arthaḥ). || 8 ||
एवं निरवकाशभङ्ग्या रसत्रितयचर्चासंप्रदायं निरूप्य,
इदानीं देवीचतुष्टयकथासाक्षात्कारः प्रकाश्यते
evaṃ niravakāśabhaṅgyā rasatritayacarcāsaṃpradāyaṃ
nirūpya,
idānīṃ devīcatuṣṭayakathāsākṣātkāraḥ prakāśyate
This way (evam), the oral description of the Carcā on the Three Flavors (rasa-tritaya-carcā-saṃpradāyam) has been explained (nirūpya), according to the Spaceless nature (of Consciousness) (niravakāśa-bhaṅgyā).
Now (idānīm), we will shed light (prakāśyate), and clarify the Kathā on the Four Goddesses (devī-catuṣṭaya-kathā-sākṣāt-kāraḥ).
देवीचतुष्टयोल्लासेन सदैव स्वविश्रान्त्यवस्थितिः ॥९॥
Devīcatuṣṭayollāsena sadaiva svaviśrāntyavasthitiḥ || 9 ||
Through the
manifestation of the Four Goddesses (devī-catuṣṭaya-ullāsena),
the stability of reposing in one’s own Self (sva-viśrānti-avasthitiḥ) always
(arises) (sadā…eva). || 9 ||
देवीचतुष्टयं क्षुत्तृडीर्ष्यामननाख्यम् । तत्र च सर्वग्रासनिरतत्वात्क्षुदेव
महासंहारः । सर्वशोषकत्वात्तृडेव संहारः । ईर्ष्या
द्वयप्रथापादिका ग्राह्यग्राहकपरिग्रहग्रथिता स्थितिरूपा । मनना च
संकल्पविकल्पोल्लासरूपा सृष्टिः । एतद्रूपस्य देवीचतुष्टयस्य च
ऽउल्लासेनऽ घस्मरसंवित्प्रवाहप्रवृत्त्या प्रथनेन ऽसदैवऽ सर्वकालं
प्रत्येकं चातुरात्म्येनोद्योगाभासचर्वणालंग्रासवपुषा स्वस्वरूपावस्थितिः
पञ्चमपदातिशायिनी निरवकाशसंविन्निष्ठा स्थितेत्यर्थः ॥९॥
devīcatuṣṭayaṃ kṣuttṛḍīrṣyāmananākhyam | tatra ca
sarvagrāsaniratatvātkṣudeva mahāsaṃhāraḥ | sarvaśoṣakatvāttṛḍeva saṃhāraḥ |
īrṣyā
dvayaprathāpādikā grāhyagrāhakaparigrahagrathitā sthitirūpā | mananā ca
saṃkalpavikalpollāsarūpā sṛṣṭiḥ | etadrūpasya devīcatuṣṭayasya ca
'ullāsena' ghasmarasaṃvitpravāhapravṛttyā prathanena 'sadaiva' sarvakālaṃ
pratyekaṃ cāturātmyenodyogābhāsacarvaṇālaṃgrāsavapuṣā svasvarūpāvasthitiḥ
pañcamapadātiśāyinī niravakāśasaṃvinniṣṭhā sthitetyarthaḥ || 9 ||
The Four Goddesses (devī-catuṣṭayam) are called ‘hunger’, ‘thirst’, ‘envy’, and ‘mentation’ (kṣut-tṛḍ-īrṣyā-mananā-ākhyam).
Moreover (tatra…ca), being merely devoted to consuming everything (sarva-grāsa-niratatvāt), ‘hunger’ (kṣut) is none other than (eva) Mahāsaṃhāra, or Great Dissolution (mahā-saṃhāraḥ).
Since She absorbs everything (sarva-śoṣakatvāt), ‘thirst’ (tṛt) is none other than (eva) Saṃhāraḥ or Dissolution (saṃhāraḥ).
Since She is composed of the appropriation of object and subject (grāhya-grāhaka-parigraha-grathitā), ‘envy’ (īrṣyā), whose feet are the expansion of duality (dvaya-prathā-pādikā), is none other than Sthiti or Maintenance (sthiti-rūpā).
While (ca) ‘mentation’ (mananā) assumes the form of the emergence of thoughts and imaginations (saṃkalpa-vikalpa-ullāsa-rūpā), She is Sṛṣṭi or Manifestation (sṛṣṭiḥ).
And (ca) ‘ullāsena’ or ‘through the manifestation…’ of this nature (etat-rūpasya) of the Four Goddesses means (devī-catuṣṭayasya):
Through the expansion (prathanena) of an ongoing stream of voracious awareness (ghasmara-saṃvit-pravāha-pravṛttyā).
‘Sadaiva’ or ‘always’ means (sadā…eva):
At all times (sarva-kālam), through the nature of the four powers called ‘udyoga’, ‘ābhāsa’, ‘carvaṇa’ and ‘alaṃgrāsa’ (cāturātmyena…udyoga-ābhāsa-carvaṇa-alaṃgrāsa-vapuṣā), one by one (pratyekam).
(This way), a stable repose in one’s True Nature (sva-sva-rūpa-avasthitiḥ) remains (sthitā). It is a firm establishment in Spaceless Consciousness (niravakāśa-saṃvit-niṣṭhā), excelling as the Fifth State (pañcama-pada-atiśāyinī). This is the meaning (iti…arthaḥ). || 9 ||
इत्यनेन सूत्रेण देवीचतुष्टयकथाक्रमं प्रकाश्य, इदानीं
द्वादशवाहचक्ररहस्यं निरूप्यते
ityanena sūtreṇa devīcatuṣṭayakathākramaṃ prakāśya,
idānīṃ
dvādaśavāhacakrarahasyaṃ nirūpyate
In this sūtra (iti…anena…sūtreṇa), the procedure of the Kathā on the Four Goddesses (devī-catuṣṭaya-kathā-kramam) has been established (prakāśya).
Now (idānīm), we will investigate (nirūpyate) the secret rotation of the Twelve Flows (dvādaśa-vāha-cakra-rahasyam).
द्वादशवाहोदयेन महामरीचिविकासः ॥१०॥
Dvādaśavāhodayena mahāmarīcivikāsaḥ || 10 ||
By the rising of the
Twelve Flows (dvā-daśa-vāha-udayena),
(there is) expansion of the Great Rays (mahā-marīci-vikāsaḥ). || 10 ||
मनःसहितं श्रोत्रादिबुद्धीन्द्रियपञ्चकं, तथा बुद्धिसहितं
वागादिकर्मेन्द्रियपञ्चकम्, एतदुभयसमूहो ऽद्वादशवाहःऽ ।
तस्य उल्लासः अहेतुकेन केनापि
अतिविशृङ्खलतरधामनिरुत्तरनिस्तरङ्गपरस्वातन्त्र्यवृत्त्या
घस्मरसंवित्प्रवाहः । तेन महामरीचीनां
निरावरणक्रमेण प्रत्येकस्मिन्प्रवाहे
उद्योगावभासचर्वणालंग्रासविश्रान्तिरूपाणां महासंविद्रश्मीनां ऽविकासःऽ
नियतानियतचिदचित्प्रथाविगलनेन नित्यविकस्वरस्वभावो महाप्रबोधः
सततमविनश्वरतया सर्वत्र सर्वतः सर्वदैव स्थित इति
महावाक्यार्थः ॥१०॥
इत्यकरणसिद्धं सदैव निरावरणपदसमावेशं
द्वादशवाहोदयदृशा प्रकाश्य, इदानीं चर्यापञ्चकसंप्रदायं निरूपयन्ति
manaḥsahitaṃ śrotrādibuddhīndriyapañcakaṃ, tathā
buddhisahitaṃ vāgādikarmendriyapañcakam, etadubhayasamūho 'dvādaśavāhaḥ' |
tasya ullāsaḥ ahetukena kenāpi
ativiśṛṅkhalataradhāmaniruttaranistaraṅgaparasvātantryavṛttyā
ghasmarasaṃvitpravāhaḥ | tena mahāmarīcīnāṃ
nirāvaraṇakrameṇa pratyekasminpravāhe
udyogāvabhāsacarvaṇālaṃgrāsaviśrāntirūpāṇāṃ mahāsaṃvidraśmīnāṃ 'vikāsaḥ'
niyatāniyatacidacitprathāvigalanena nityavikasvarasvabhāvo mahāprabodhaḥ
satatamavinaśvaratayā sarvatra sarvataḥ sarvadaiva sthita iti mahāvākyārthaḥ || 10 ||
ityakaraṇasiddhaṃ sadaiva nirāvaraṇapadasamāveśaṃ dvādaśavāhodayadṛśā prakāśya, idānīṃ caryāpañcakasaṃpradāyaṃ nirūpayanti
The mind, counted together (manaḥ-sahitam) with the five organs of perception, such as hearing and the rest (śrotra-ādi-buddhi-indriya-pañcakam); and (tathā) the intellect, counted together (buddhi-sahitam) with the five organs of action, such as speech and the rest (vāk-ādi-karmendriya-pañcakam), are together (etat-ubhaya-samūhaḥ) the ‘Dvādaśavāha’ or ‘the Twelve Flows’ (dvādaśa-vāhaḥ). |
Their (tasya) spontaneous (ahetukena) and undefinable (kena…api) emergence (ullāsaḥ) through the Activity of Supreme Independence that is Waveless, Silent, and is the Abode, unlimited beyond any degree (ativiśṛṅkhala-tara-dhāma-niruttara-nistaraṅga-para-svātantrya-vṛttyā), flows forth as Voracious Awareness (ghasmara-saṃvit-pravāhaḥ).
‘Mahāmarīci-s’ or ‘the Great Rays’ means (mahā-marīcīnām):
The Great Rays of perception (mahā-saṃvit-raśmīnām), assuming the natures of ‘udyoga’, ‘avabhāsa’, ‘carvaṇa’, and ‘alaṃgrāsa’, or ‘effort’, ‘shining’, ‘enjoyment’, and ‘complete consuming’ (udyoga-avabhāsa-carvaṇa-alaṃgrāsa-viśrānti-rūpāṇām).
The ‘vikāsa’ or ‘expansion’ (of such Great Rays) (vikāsaḥ) in each (prati…ekasmin) of the (Twelve) Flows (pravāhe) as an unlimited sequence means (tena…nirāvaraṇa-krameṇa):
By virtue of consuming the perception of both the ‘unlimited’ and the ‘limited’, or ‘Consciousness’ and ‘Her absence’ (niyata-aniyata-cit-acit-prathā-vigalanena), (such Vikāsa) becomes one’s ever-expanding Essential Nature (nitya-vikasvara-svabhāvaḥ) as Great Awakening (mahā-prabodhaḥ). Being Indestructible (avinaśvaratayā) and constant (satatam), It is present (sthitaḥ) truly (eva) always (sarvadā) and everywhere (sarvatra), in Its entirety (sarvataḥ). This (iti) is the meaning of these important words of the sūtra (mahā-vākya-arthaḥ). || 10 ||
In this way (iti), the spontaneously realized (akaraṇa-siddham) continuous (sadā…eva) absorption into the Unlimited State (nirāvaraṇa-pada-samāveśam) has been illuminated (prakāśya) in the context of the emergence of the Twelve Flows (dvādaśa-vāha-udaya-dṛśā).
Now (idānīm), the Pīṭheśvarī-s explain (nirūpayanti) the oral instruction on the Five Conducts (caryā-pañcaka-saṃpradāyam).
चर्यापञ्चकोदये निस्तरङ्गसमावेशः ॥११॥
Caryāpañcakodaye nistaraṅgasamāveśaḥ || 11 ||
In the emergence of
the Five Conducts (caryā-pañcaka-udaye),
Absorption into Motionless Consciousness (takes place) (nistaraṅga-samāveśaḥ). || 11 ||
चर्यापञ्चकं त्वनाश्रितावधूतोन्मत्तसर्वभक्ष्यमहाव्यापकस्वरूपम् । तस्य
उदयो नियतानियतशक्तिसमूहान्तरोदितो विकासस्वभाव
उल्लासः । तस्मिन्सति ऽनिस्तरङ्गसमावेशःऽ
आणवशाक्तशाम्भवोदयरूपसमस्ततरङ्गपरिवर्जितसमावेशलक्षणनिरुत्तरसमावेशधर्मैव
प्रथत इत्यर्थः । चर्यापञ्चकक्रमं च वितत्य निरूपयामि । तत्र
अनाश्रिता निराधारत्वात्परमाकाशरूपा श्रोत्रसुषिरप्रदेशगमनेन
स्वग्राह्यवस्तूपसंहरणाय उद्गता । अवधूता च अनियततया
सर्वत्रविहरणदृक्शक्तिमार्गेण स्वसंहार्यस्वीकरणाय उन्मिषिता । उन्मत्ता च
विचित्तवत्स्वतन्त्रतया ग्राह्यग्राह्यसंबन्धाविवक्षया स्वविषयग्रहणाय
प्रथिता । सर्वभक्ष्या भक्ष्यसंस्कारनिखिलकवलनशीला
स्वसंहार्यपदार्थग्रसनाय उदिता । सर्वव्यापिका च त्वग्वृत्तिगमनिकया
निखिलव्यापकत्वादशेषस्पर्शस्वीकरणाय उन्मिषिता - इति
चर्यापञ्चकोदयः ॥११॥
caryāpañcakaṃ
tvanāśritāvadhūtonmattasarvabhakṣyamahāvyāpakasvarūpam | tasya udayo
niyatāniyataśaktisamūhāntarodito vikāsasvabhāva
ullāsaḥ | tasminsati 'nistaraṅgasamāveśaḥ'
āṇavaśāktaśāmbhavodayarūpasamastataraṅgaparivarjitasamāveśalakṣaṇaniruttarasamāveśadharmaiva
prathata ityarthaḥ | caryāpañcakakramaṃ ca vitatya nirūpayāmi | tatra
anāśritā nirādhāratvātparamākāśarūpā śrotrasuṣirapradeśagamanena
svagrāhyavastūpasaṃharaṇāya udgatā | avadhūtā ca aniyatatayā
sarvatraviharaṇadṛkśaktimārgeṇa svasaṃhāryasvīkaraṇāya unmiṣitā | unmattā
ca
vicittavatsvatantratayā grāhyagrāhyasaṃbandhāvivakṣayā svaviṣayagrahaṇāya
prathitā | sarvabhakṣyā bhakṣyasaṃskāranikhilakavalanaśīlā
svasaṃhāryapadārthagrasanāya uditā | sarvavyāpikā ca tvagvṛttigamanikayā
nikhilavyāpakatvādaśeṣasparśasvīkaraṇāya unmiṣitā - iti
caryāpañcakodayaḥ || 11 ||
‘Caryāpañcaka’ or the ‘Five Conducts’ are none other than ‘Anāśritā’, ‘Avadhūtā’, ‘Unmattā’, ‘Sarvabhakṣyā’, and ‘Mahāvyāpakā’.
Their (tasya) ‘udaya’ or ‘emergence’ (udayaḥ), (also known as) manifestation (ullāsaḥ), is essentially Vikāsa (vikāsa-svabhāvaḥ), which bursts forth in the center of the pair composed of limited and unlimited powers (niyata-aniyata-śakti-samūha-antara-uditaḥ). |
In (such emergence) (tasmin…sati), ‘nistaraṅgasamāveśaḥ’ or ‘Absorption into Motionless Consciousness’ means (nistaraṅga-samāveśaḥ):
Characterized by nothing but a special kind of Samāveśa, that is silent or unsurpassable, for it is not veiled by the waves of āṇava, śākta and śāmbhava absorptions (āṇava-śākta-śāmbhava-udaya-rūpa-samasta-taraṅga-parivarjita-samāveśa-lakṣaṇa-niruttara-samāveśa-dharmā…eva), (and thus) It manifests everywhere (prathataḥ). This is the meaning (iti…arthaḥ).
And (now) (ca), I will explain (nirūpayāmi) the fivefold procedure of the Conducts (caryā-pañcaka-kramam), in detail (vitatya).
Being Supportless (nirādhāratvāt), Anāśritā --lit. independent or detached— (tatra…anāśritā) is the nature of Supreme Ākāśa (parama-ākāśa-rūpā), which appears (udgatā) to consume its own sense-objects (sva-grāhya-vastu-upasaṃharaṇāya) that approach the cavity of the ears (śrotra-suṣira-pradeśa-gamanena).
Being Unrestricted (aniyatatayā), Avadhūtā --lit. who has shaken off worldly obligations-- (avadhūtā…ca) opens (unmiṣitā) to embrace all that which would otherwise be avoided (sva-saṃhārya-svīkaraṇāya) through the currents of perceptive power, that wander in all directions (sarvatra-viharaṇa-dṛk-śakti-mārgeṇa).
Being so Independent that she cares nothing about what to do or to avoid (moralisticly) (vicitta-vat-svatantratayā), Unmattā --lit. the insane-- (unmattā…ca) expands (prathitā) to grab her own objects (sva-viṣaya-grahaṇāya) without giving importance to the connection between this or that thing (grāhya-grāhya-saṃbandha-avivakṣayā).
Having the nature of thoroughly Consuming those saṃskāra-s that are to be consumed (bhakṣya-saṃskāra-nikhila-kavalana-śīlā), Sarvabhakṣyā --lit. all-consuming-- (sarva-bhakṣyā) arises to consume those objects that would otherwise be avoided (sva-saṃhārya-pada-artha-grasanāya).
Being All-pervading (nikhila-vyāpakatvāt), Sarvavyāpikā, or Mahāvyāpikā --lit. all-pervading-- (sarva-vyāpikā…ca), arises (unmiṣitā) to make all sense of touch her own (aśeṣa-sparśa-svī-karaṇāya), by attaining union with everything that the skin touches (tvak-vṛtti-gamanikayā).
This (iti) is the Emergence of the Five Conducts (caryā-pañcaka-udayaḥ). || 11 ||
सततसिद्धचर्याक्रमं निरूप्य, इदानीं
निर्निकेतपरज्ञानप्रकाशावलम्बनेन पुण्यपापनिवृत्तिकथां
निरूपयन्ति
satatasiddhacaryākramaṃ nirūpya, idānīṃ
nirniketaparajñānaprakāśāvalambanena puṇyapāpanivṛttikathāṃ
nirūpayanti
The constant cycle of the Conduct of the Siddha-s or Realized Beings (satata-siddha-caryā-kramam) has been explained (nirūpya).
Now (idānīm), the Pīṭheśvarī-s shed light (nirūpayanti) on the Kathā on the Cessation of virtue and vice (puṇya-pāpa-nivṛtti-kathām), that occurs by being dependent on the Light of Unlocated Supreme Knowledge (nirniketa-para-jñāna-prakāśa-avalambanena).
महाबोधसमावेशात्पुण्यपापासंबन्धः ॥१२॥
Mahābodhasamāveśātpuṇyapāpāsaṃbandhaḥ || 12 ||
When Absorption into
Great Awakening (occurs) (mahā-bodha-samāveśāt),
the connection with virtue and vice becomes eradicated (puṇya-pāpa-asaṃbandhaḥ). || 12 ||
ऽमहाबोधःऽ च ज्ञातृज्ञानज्ञेयविकल्पसंकल्पकालुष्यनिर्मुक्तो
निःशमशमानिकेतनिर्धामधामप्रथात्मकः परतरज्ञानस्वभावः
क्रमाक्रमोत्तीर्णत्वान्महागुरुभिः साक्षात्कृतः । तस्य
ऽसमावेशःऽ अकरणक्रमेण यथास्थितसंनिवेशेन त्यागस्वीकारपरिहारतः
सततमुच्युतवृत्त्या तद्रूपेण स्फुरणं । तस्मात्
ऽमहाबोधसमावेशात्ऽ पुण्यपापयोः शुभाशुभलक्षणकर्मणोर्द्वयोः
स्वफलद्वयवितरणशीलयोः ऽअसंबन्धःऽ असंश्लेषः असंयोगश्च
अनवरतं जीवत एव वीरवरस्य अपश्चिमजन्मनः
कस्यचित्सर्वकालमकृतकानुभवरसचर्वणसंतृप्तस्य भवभूमावेव
बन्धमोक्षोभयोत्तीर्णमहामुक्तिः करतलामलकवत्स्थितेत्यर्थः ॥१२॥
'mahābodhaḥ' ca
jñātṛjñānajñeyavikalpasaṃkalpakāluṣyanirmukto niḥśamaśamāniketanirdhāmadhāmaprathātmakaḥ
paratarajñānasvabhāvaḥ kramākramottīrṇatvānmahāgurubhiḥ sākṣātkṛtaḥ |
tasya
'samāveśaḥ' akaraṇakrameṇa yathāsthitasaṃniveśena tyāgasvīkāraparihārataḥ
satatamucyutavṛttyā tadrūpeṇa sphuraṇaṃ | tasmāt
'mahābodhasamāveśāt' puṇyapāpayoḥ śubhāśubhalakṣaṇakarmaṇordvayoḥ
svaphaladvayavitaraṇaśīlayoḥ 'asaṃbandhaḥ' asaṃśleṣaḥ asaṃyogaśca
anavarataṃ jīvata eva vīravarasya apaścimajanmanaḥ kasyacitsarvakālamakṛtakānubhavarasacarvaṇasaṃtṛptasya
bhavabhūmāveva
bandhamokṣobhayottīrṇamahāmuktiḥ karatalāmalakavatsthitetyarthaḥ || 12 ||
‘Mahābodha’ or ‘Great Awakening’ means (mahā-bodhaḥ…ca):
Since It transcends succession and non-succession (krama-akrama-uttīrṇatvāt), it is that Knowledge or Understanding that is greater than the greatest (para-tara-jñāna-svabhāvaḥ), as It is free of the dirt of thoughts and imaginations about the ‘knower’, ‘knowledge’ and ‘knowable’ (jñātṛ-jñāna-jñeya-vikalpa-saṃkalpa-kāluṣya-nirmuktaḥ), and is marked by the perception of the unlocated domain, in which anxiety is appeased (niḥśama-śama-aniketa-nirdhāma-dhāma-prathā-ātmakaḥ). This has been made clear (sākṣāt-kṛtaḥ) by the Great Guru-s (mahā-gurubhiḥ).
‘Samāveśa’ or ‘Absorption’ (samāveśaḥ) into That means (tasya):
(It occurs) through a causeless procedure (akaraṇa-krameṇa) as a natural settlement (yathāsthita-saṃniveśena), by an activity that never changes (ucyuta-vṛttyā), and which throws away both ‘rejection’ and ‘attachment’ (tyāga-svīkāra-parihārataḥ). It Vibrates (sphuraṇam) in such a form (tat-rūpeṇa) without any break (satatam).
‘Mahābodhasamāveśāt’ or ‘when Absorption into Great Awakening (occurs)’ means (mahā-bodha-samāveśāt):
Virtue and vice (puṇya-pāpayoḥ), arising as good and bad actions (śubha-aśubha-lakṣaṇa-karmaṇa-ūrdvayoḥ), and thus bestow their specific fruit (sva-phala-dvaya-vitaraṇa-śīlayoḥ), are ‘asambandhaḥ’ or ‘eradicated’ (asaṃbandhaḥ), which means a disunion (asaṃyogaḥ), or in other words, their connection with the individual being (jīvataḥ…eva) dissolves (asaṃśleṣaḥ) forever (anavaratam).
And (ca) such an individual is a fully realized being, a true hero (vīra-varasya), for whom no rebirth remains (apaścima-janmanaḥ). To such rare one (kasyacit), who is utterly satisfied with the enjoyment of the Nectar of Natural Perception (akṛtaka-anubhava-rasa-carvaṇa-saṃtṛptasya), what remains (sthitā) perpetually, and in all states (sarva-kālam), as the Fruit (āmalakavat) in his hand (kara-talā), is Great Liberation, that is devoid of both ‘bondage’ and ‘liberation’ (bandha-mokṣa-ubhaya-uttīrṇa-mahā-muktiḥ). This is the meaning (iti…arthaḥ). || 12 ||
स्वस्वरूपप्राप्तिपूर्वकं पुण्यपापतिरस्कारचर्चाक्रममुक्त्वा,
इदानीं स्वरसिद्धमौनकथामुद्धाटयन्ति
svasvarūpaprāptipūrvakaṃ
puṇyapāpatiraskāracarcākramamuktvā,
idānīṃ svarasiddhamaunakathāmuddhāṭayanti
(This way), the procedure of the Carcā on the Cessation of virtue and vice (puṇya-pāpa-tiraskāra-carcā-kramam) has been told (uktvā), for it takes place after realizing one’s True Nature (sva-sva-rūpa-prāpti-pūrvakam).
Now (idānīm), the Pīṭheśvarī-s reveal (uddhāṭayanti) the Kathā on Silence, realized as the Resonance of Consciousness (svara-siddha-mauna-kathām).
अकथनकथाबलेन महाविस्मयमुद्राप्राप्त्या खस्वरता ॥१३॥
Akathanakathābalena mahāvismayamudrāprāptyā khasvaratā || 13 ||
By attaining the Mudrā of Great Amazement (mahā-vismaya-mudrā-prāptyā) through the Power which lies in the Kathā on Akathana (a-kathana-kathā-balena), (realization of) the Resonance of the Sky of Consciousness (takes place) (kha-svaratā). || 13 ||
अकथनकथाबलं गुरुमुखोपदिष्टसंप्रदायक्रमेण
मनागिह चर्च्यते । अस्य अकारस्य हतानाहतानाहतहतानाहतहतोत्तीर्णतया
चतुर्धोदितरूपस्य कथनं वक्त्राम्नायचर्चासंनिवेशनमित्यकथनम् । तत्र
हतस्तावत्कथ्यते हृत्कण्ठताल्वादिस्थानकरणसंनिवेशैर्हतः
अकारादिहकारपर्यन्तनानापदार्थावभासकः ।
अनाहतश्चास्वरमूलोल्लसितपरनादविस्फारस्तन्त्रीमध्यमास्वरसंकेतक
आकण्ठकूपान्तादुपचारतः कृतप्रतिष्ठः । अनाहतहतश्च
उभयाश्रितोन्मिषितोऽहतो विश्रान्तशष्कुलीश्रवणगोपनोद्भिन्नप्रथः
श्रवणयुग्ममध्यवर्त्याकाशात्तत्त्वप्रतिबिंबतत्त्वदेहतोऽपि हतोऽनाहतहतः ।
अनाहतहतोत्तीर्णश्च महानिरावरणधामसमुल्लसितोऽविकल्प
ईषच्चलत्तात्मकमहास्पन्दप्रथमकोटिरूपः स्वरः
संकोचविकासविरहात्परमविकासरूपः
अस्पर्शधर्मानुच्चार्यमहामन्त्रप्रथात्मकः ।
तथा च अनाहतहतोत्तीर्णो यः स शृंगाटकाकारो रौद्रीस्वभावस्तुर्यः ।
अनाहतहतश्च अनच्ककलात्मकवक्त्रसंस्थानो वामारूपः सुषुप्तः ।
अनाहतश्च बाहुरूपाम्बिकाशक्तिर्या आगमे निरूपिता तत्स्वरूपः स्वप्नः ।
हतश्चायुधाकारो ज्येष्ठास्वभावो
जाग्रत् । इत्येतच्चतुष्टयस्वभावस्य आद्यवर्णस्य कथनं
पारम्पर्यमुखयुक्तिविशेषः । तस्य बलं
हतादिरूपत्रयोल्लसितानाहतहतोत्तीर्णरावस्फुरत्तारूपं वीर्यं तेन
ऽअकथनकथाबलेनऽ । तत्रैवमकथनं वाक्प्रपञ्चोत्तीर्णमकथनमेव
कथनं संक्रमणक्रमेण निर्निकेतस्वरूपावधानं तदेव
बलमकृतकस्फारसारम् । तेन संक्रमणं च
मनागिह वितन्यते । प्राणपुर्यष्टकशून्यप्रमातृनिविष्टाभिमानविगलनेन
निस्तरङ्गप्रविकचच्चिद्धामबद्धास्पदो दैशिकवरो
निःस्पन्दानन्दसुन्दरपरमशून्यदृग्बलेन कार्यकरणकर्मनिरपेक्षतया
यद्यत्किंचित्सर्वगतात्मस्वरूपप्रत्तिपत्तौ अवलोकयति
तत्तत्परतरचिन्मयमेव सततं
भवति, - इति नास्त्यत्र सन्देहः । तथा चान्यद्व्याख्यान्तरमाह - कथनं
तावत्षड्दर्शनचतुराम्नायमेलापक्रमसमूहेषु
पूजनक्रमोदितनियतानियतदेवताचक्रावलम्बनेन स्फुरति ।
इह पुनः पूज्यपूजकपूजनसंबन्धपरिहारेण
श्रीमद्वातूलनाथादिसिद्धप्रवरवक्त्राम्नायदृशा सततसिद्धमहामरीचिविकास एव
सर्वोत्तीर्णस्वरूपाविभिन्नः सर्वदैव सर्वत्र विराजते, -
इत्यकथनकथाबलं तेन महाविस्मयप्राप्तिर्भवतीति सम्बन्धः ।
ऽमहाविस्मयःऽ च
विगतो विनष्टः स्मयो मितामिताहंकारदर्पः सर्वोल्लंघनवृत्त्या
स्वरूपानुप्रवेशः । अथ च महाविस्मयः स्वपरभेदविस्मरणात् झटिति
निरन्तरनिरर्गलखेचरवृत्तिसमावेशः । सैव सर्वमुद्राणां क्रोडीकरणात्
ऽमुद्राऽ तस्या मौनपदसमावेशमयता । तया हेतुभूतया
ऽखस्वरताऽ त्रयोदशकथाकथनसामरस्यात्मकः खस्वरस्तस्य भावः
सामरस्यप्रथनं भवतीत्यर्थः । खस्वरस्तु खमपि भावशून्यमपि
स्वेन राति व्याप्नोति स्वीकरोति आदत्ते, - इति खस्वरः ॥१३॥
akathanakathābalaṃ gurumukhopadiṣṭasaṃpradāyakrameṇa
manāgiha carcyate | asya akārasya hatānāhatānāhatahatānāhatahatottīrṇatayā
caturdhoditarūpasya kathanaṃ vaktrāmnāyacarcāsaṃniveśanamityakathanam |
tatra hatastāvatkathyate hṛtkaṇṭhatālvādisthānakaraṇasaṃniveśairhataḥ
akārādihakāraparyantanānāpadārthāvabhāsakaḥ |
anāhataścāsvaramūlollasitaparanādavisphārastantrīmadhyamāsvarasaṃketaka
ākaṇṭhakūpāntādupacārataḥ kṛtapratiṣṭhaḥ | anāhatahataśca
ubhayāśritonmiṣito'hato viśrāntaśaṣkulīśravaṇagopanodbhinnaprathaḥ
śravaṇayugmamadhyavartyākāśāttattvapratibiṃbatattvadehato'pi hato'nāhatahataḥ |
anāhatahatottīrṇaśca mahānirāvaraṇadhāmasamullasito'vikalpa
īṣaccalattātmakamahāspandaprathamakoṭirūpaḥ svaraḥ
saṃkocavikāsavirahātparamavikāsarūpaḥ
asparśadharmānuccāryamahāmantraprathātmakaḥ |
tathā ca anāhatahatottīrṇo yaḥ sa śṛṃgāṭakākāro raudrīsvabhāvasturyaḥ |
anāhatahataśca anackakalātmakavaktrasaṃsthāno vāmārūpaḥ suṣuptaḥ |
anāhataśca bāhurūpāmbikāśaktiryā āgame nirūpitā tatsvarūpaḥ svapnaḥ |
hataścāyudhākāro jyeṣṭhāsvabhāvo
jāgrat | ityetaccatuṣṭayasvabhāvasya ādyavarṇasya kathanaṃ
pāramparyamukhayuktiviśeṣaḥ | tasya balaṃ
hatādirūpatrayollasitānāhatahatottīrṇarāvasphurattārūpaṃ vīryaṃ tena
'akathanakathābalena' | tatraivamakathanaṃ vākprapañcottīrṇamakathanameva
kathanaṃ saṃkramaṇakrameṇa nirniketasvarūpāvadhānaṃ tadeva
balamakṛtakasphārasāram | tena saṃkramaṇaṃ ca
manāgiha vitanyate | prāṇapuryaṣṭakaśūnyapramātṛniviṣṭābhimānavigalanena
nistaraṅgapravikacacciddhāmabaddhāspado daiśikavaro
niḥspandānandasundaraparamaśūnyadṛgbalena kāryakaraṇakarmanirapekṣatayā
yadyatkiṃcitsarvagatātmasvarūpaprattipattau avalokayati
tattatparataracinmayameva satataṃ
bhavati, - iti nāstyatra sandehaḥ | tathā cānyadvyākhyāntaramāha -
kathanaṃ
tāvatṣaḍdarśanacaturāmnāyamelāpakramasamūheṣu
pūjanakramoditaniyatāniyatadevatācakrāvalambanena sphurati |
iha punaḥ pūjyapūjakapūjanasaṃbandhaparihāreṇa
śrīmadvātūlanāthādisiddhapravaravaktrāmnāyadṛśā satatasiddhamahāmarīcivikāsa
eva
sarvottīrṇasvarūpāvibhinnaḥ sarvadaiva sarvatra virājate, -
ityakathanakathābalaṃ tena mahāvismayaprāptirbhavatīti sambandhaḥ |
'mahāvismayaḥ' ca
vigato vinaṣṭaḥ smayo mitāmitāhaṃkāradarpaḥ sarvollaṃghanavṛttyā
svarūpānupraveśaḥ | atha ca mahāvismayaḥ svaparabhedavismaraṇāt jhaṭiti
nirantaranirargalakhecaravṛttisamāveśaḥ | saiva sarvamudrāṇāṃ kroḍīkaraṇāt
'mudrā' tasyā maunapadasamāveśamayatā | tayā hetubhūtayā
'khasvaratā' trayodaśakathākathanasāmarasyātmakaḥ khasvarastasya bhāvaḥ
sāmarasyaprathanaṃ bhavatītyarthaḥ | khasvarastu khamapi bhāvaśūnyamapi
svena rāti vyāpnoti svīkaroti ādatte, - iti khasvaraḥ || 13 ||
Here (iha), the Power, which lies in the Kathā on Akathana (akathana-kathā-balam), will be discussed (carcyate) in brief (manāk), in accordance with the oral teachings bestowed through the Guru’s Mouth (guru-mukha-upadiṣṭa-saṃpradāya-krameṇa). |
‘Akathanam’ means (iti…akathanam):
The kathana or narration (kathanam) on the letter ‘A’ (asya…akārasya), which emerges as fourfold (caturdha-udita-rūpasya), as being ‘hata’, ‘anāhata’, ‘anāhata-hata’, and ‘anāhata-hata-uttīrṇa’ (hata-anāhata-anāhata-hata-anāhata-hata-uttīrṇa-tayā). It is a Settlement or Abode of the Carcā-s or Teachings of the Tradition of Oral Transmission (vaktra-āmnāya-carcā-saṃniveśanam). |
First (tatra…tāvat), we will describe (kathyate) ‘hata’ (hataḥ):
‘Hata’ means (hataḥ):
That which illuminates a variety of things ranging from the letter ‘A’ to the letter ‘HA’ (akāra-ādi-ha-kāra-paryanta-nānā-pada-artha-avabhāsakaḥ), by manifesting through the arrangement of centers such as the heart, the throat and the palate, etc. (hṛt-kaṇṭha-tālu-ādi-sthāna-karaṇa-saṃniveśaiḥ).
While (ca) ‘Anāhata’ means (anāhataḥ):
An emergence or vibrancy of Supreme Nāda, caused to manifest by the silent root (asvara-mūla-ullasita-para-nāda-visphāraḥ), which emergence alludes the Silence within the tube (of Nāda) (tantrī-madhyama-asvara-saṃketakaḥ). And we only figuratively say (upacārataḥ) “it is created (kṛta-pratiṣṭhaḥ) from the cavity of the throat” (ākaṇṭha-kūpāntāt). |
And (ca) ‘Anāhatahata’ means (anāhata-hataḥ):
Which expands as being dependent on both (ahata and hata) (ubhaya-āśrita-unmiṣitaḥ).
(Furthermore, in this context), ‘ahata’ means (ahataḥ):
The expansion, which bursts forth when the oral teaching settles in the passage of the ears (viśrānta-śaṣkulī-śravaṇa-gopana-udbhinna-prathaḥ).
While (api) ‘hata’ means (hataḥ):
That which emerges from the space situated in the middle of the two “ears” (śravaṇa-yugma-madhya-varti-ākāśāt) called “the reflection of the principles” and “the body of the principles” (tattva-prati-biṃba-tattva-dehataḥ). |
And (ca) ‘Anāhatahatottīrṇa’ or ‘that which is beyond both anāhata and hata’ means (anāhata-hata-uttīrṇaḥ):
Manifested as the domain of the perfectly uncovered state (mahā-nirāvaraṇa-dhāma-samullasitaḥ), It is Thoughtless (avikalpaḥ) Resonance (svaraḥ), which assumes the form of the Highest Point of Great Spanda, whose nature is subtle vibration (īṣat-calat-tā-ātmaka-mahā-spanda-prathama-koṭi-rūpaḥ). Being free from opposites such as retraction and expansion (saṃkoca-vikāsa-virahāt), It embodies the Supreme Expansion (parama-vikāsa-rūpaḥ), characterized by the Perception of the ineffable Great Mantra, which lies beyond the realm of ‘touch’ (asparśa-dharma-anuccārya-mahā-mantra-prathā-ātmakaḥ).
Moreover (tathā…ca), that (saḥ) which (yaḥ) is beyond both anāhata and hata (anāhata-hata-uttīrṇaḥ), is the Essential Nature of Raudrī, the Destroyer (raudrī-svabhāvaḥ), who is Turya, or the Fourth State (turyaḥ), the nature of the triangle (, composed of the unity of wakefulness, dreaming and deep-sleep) (śṛṃgāṭaka-ākāraḥ).
While (ca) “anāhatahata” is the ground of speech, of which nature is the power of anacka, or Self-awareness --lit. without vowel-- (anacka-kalā-ātmaka-vaktra-saṃsthānaḥ). It is the Nature of Vāmā, the Pleasant (vāmā-rūpaḥ), who is suṣupti, or deep-sleep (suṣuptaḥ). |
Though (ca) “anāhata” (anāhataḥ) is the Essential Nature of Ambikāśakti, the Nourishing Mother, whose nature is manifold (bāhu-rūpa-ambikā-śaktiḥ…tat-svarūpaḥ), and who (yā) is considered (nirūpitā) to be svapna or dreaming (svapnaḥ) in the Revealed Scriptures (āgame). |
And finally (ca), “hata” (hataḥ) is the Essential Nature of Jyeṣṭhā, the most Excellent (jyeṣṭhā-svabhāvaḥ). Assuming the form of the whole arsenal (of elements) (āyudhā-ākāraḥ), it is jāgrat, or wafekulness itself (jāgrat). |
This (iti) is the kathanam or narration (kathanam) on the very Essence of these four phases (etat-catuṣṭaya-svabhāvasya) inherent in the letter ‘A’ (ādya-varṇasya). Such difference between these phases was transmitted orally in the tradition (pāramparya-mukha-yukti-viśeṣaḥ). |
Its (tasya) ‘Bala’ or ‘Power’ (balam) is Vīrya or Potency (vīryam), which assumes the nature of the Vibration of the Sound (of Consciousness,) that is beyond both ‘anāhata’ and ‘hata’, and caused to emerge by the triad compsed of hata and the rest (hata-ādi-rūpa-traya-ullasita-anāhata-hata-uttīrṇa-rāva-sphurattā-rūpam). |
'Akathanakathābalena' or ‘through the Power which lies in the Kathā on Akathana’, (the following is to be understood) (tena…akathana-kathā-balena…tatra…evam): |
‘Akathanam’ (akathanam) is beyond the expansion of speech (vāk-prapañca-uttīrṇam). Through the practice of ‘Transmission’ (saṃkramaṇa-krameṇa), Kathanam (kathanam) becomes only (eva) Akathanam (akathanam), as an Attention to one’s Unlocated Essential Nature (nirniketa-svarūpa-avadhānam). Only (eva) that (tat) is Power (balam), the Essence of Uncreated Expansion (akṛtaka-sphāra-sāram).
And (ca) now (iha), the ‘Transmission’ (saṃkramaṇam), which occurs through That (tena), will be explained (vitanyate), in brief (manāk). |
It is the supreme Teacher (daiśika-varaḥ), the Throne, which is established in the Kingdom of waveless yet forthshining Consciousness (nistaraṅga-pravikasat-cit-dhāma-baddha-āspadaḥ) through the dissolution of pride that pierces prāṇa, or vital energy, the subtle body, and the perceiver of the void (prāṇa-puryaṣṭaka-śūnya-pramātṛ-niviṣṭa-abhimāna-vigalanena). Being independent of duty, cause, and karma (kārya-karaṇa-karma-nirapekṣatayā) due to the Power of Insight into the Supreme Void, whose Beauty lies in the Bliss of Constancy (niḥspanda-ānanda-sundara-parama-śūnya-dṛk-balena), whatever little (yat-yat-kiṃcit) He displays when one’s All-pervading Self is realized (sarva-gata-ātmā-svarūpa-prattipattau), that alone (tat-tat) exists (bhavati) perpetually (satatam) as the pure (eva) embodiment of the most Supreme Consciousness (para-tara-cit-mayam). There is no doubt about this (iti…na…asti…atra…sandehaḥ). |
Meanwhile (tathā…ca…tāvat), according to other interpretations (anyat-vyākhyā-antaram…āha) in the corpus of the Four Kaula Traditions, the six philosophical systems, and the procedure of Melāpa (ṣaḍ-darśana-catur-āmnāya-melāpa-krama-samūheṣu), the emergence (sphurati) of kathanam (kathanam) is dependent on the Wheel of the Deities (of the senses), both restricted and unrestricted, which arises through the process of worship (pūjana-krama-udita-niyata-aniyata-devatā-cakra-avalambanena). |
But (punaḥ) here (iha), according to the most excellent Teachings that arose from the Mouth of most Esteemed Vātūlanātha and others Siddha-s (śrīmat-vātūla-nātha-ādi-siddha-pravara-vaktra-āmnāya-dṛśā):
By neglecting the (limited) connection between the worshipped, the worshipper and worship itself (pūjya-pūjaka-pūjana-saṃbandha-parihāreṇa), only (eva) the constantly realized Expansion of the Great Rays (satata-siddha-mahā-marīci-vikāsaḥ) shines (virājate) everywhere (sarvatra) at all times (sarvadā…eva), for It is one with one’s All-transcending Essential Nature (sarva-uttīrṇa-svarūpa-avibhinnaḥ).
This (iti) is the Power which lies in the Kathā on Akathana (akathana-kathā-balam). Through That (tena), Mahāvismaya, or the Great Amazement is realized (mahā-vismaya-prāptiḥ…iti…bhavati). This is the real connection (sambandhaḥ). |
Now (ca), ‘Mahāvismaya’ or ‘Great Amazement’ (will be described) (mahā-vismayaḥ).
‘Smaya’ or ‘amazement’ (smayaḥ) disappears (vigataḥ), and since it leads to haughtiness in one’s false sense of self -whether it be limited or not (mita-amita-ahaṃkāra-darpaḥ), (smaya) becomes corrupted (vinaṣṭaḥ). When that (Spiritual) Impulse arises which leaps beyond all this (sarva-ullaṃghana-vṛttyā), a direct entrance into one’s Essential Nature (occurs) (svarūpa-anupraveśaḥ).
Hence (atha…ca), ‘Mahāvismaya’ or ‘Great Amazement’ (mahā-vismayaḥ) happens at once, spontaneously (jhaṭiti), when the difference between oneself and the universe faces oblivion (svapara-bheda-vismaraṇāt); (and therefore, Mahāvismaya) is Perfect Absorption into the constant and free Activity of Khecara, or the Lord who flies effortlesly in the Sky of Consciousness (nirantara-nirargala-khecara-vṛtti-samāveśaḥ). |
‘Mudrā’ (in the sūtra) means (mudrā):
That which (sā…eva) (emerges) by mastering (kroḍī-karaṇāt) all the mudrā-s (such as Karaṇkinī, Krodhanī, Bhairavī, and Lelihānī) (sarva-mudrāṇām).
(What is attained) in this (Supreme Mudrā) (tasyāḥ), is the State composed of the Perfect Absorption into the Realm of Silence (mauna-pada-samāveśa-mayatā).
(In other words,) through that (Supreme Mudrā,) (tayā) being the cause (of Realization) (hetu-bhūtayā), ‘Khasvaratā’, or the ‘State of the Vibrancy, or Dynamism of Consciousness’ is realized (khasvara-tā).
Khasvara, or the Vibrancy of Consciousness (khasvaraḥ) is that in which Akathana, and the teachings of these thirteen sūtra-s are united in perfect oneness (trayodaśa-kathā-akathana-sāmarasya-ātmakaḥ). Its (tasya) manifestation (bhāvaḥ) becomes (bhavati) the Expansion of Oneness (sāmarasya-prathanam). This is the meaning (iti…arthaḥ). |
The Vibrancy of Consciousness (khasvaraḥ…tu) is though (api…api) a Void (kham), and devoid of manifestation (bhāva-śūnyam), It creates (ādatte), enjoys (rāti), pervades (vyāpnoti), and embraces (manifestation) (svī-karoti) by Itself (svena). This (iti) is the reality of Khasvara (khasvaraḥ). || 13 ||
षड्दर्शनचातुराम्नायिकसर्वमेलापकथात्रयोदशकथासाक्षात्कारोपदेशभङ्ग्यानुत्तरपदाद्वयतया
कस्यचिदवधूतस्य पीठेश्वरीभिर्महामेलापसमये सूत्रोपनिबद्धो वक्त्राम्नायः
प्रकाशितः ।
ṣaḍdarśanacāturāmnāyikasarvamelāpakathātrayodaśakathāsākṣātkāropadeśabhaṅgyānuttarapadādvayatayā kasyacidavadhūtasya pīṭheśvarībhirmahāmelāpasamaye sūtropanibaddho vaktrāmnāyaḥ prakāśitaḥ |
Being none other than the Non-dualism of the Unsurpassable State, that can be taught in a form that can directly reveal the meaning of the thirteen Kathā-s, as well as the Kathā-s of all Melāpa doctrines, along with the Four Kaula Traditions and the six philosophical systems (ṣaṭ-darśana-cātura-āmnāyika-sarva-melāpa-kathā-trayodaśa-kathā-sākṣāt-kāra-upadeśa-bhaṅgya-anuttara-pada-advayatayā); the Pīṭheśvarī-s (pīṭha-īśvarībhiḥ) illuminated (prakāśitaḥ) this Oral Transmission (vaktra-āmnāyaḥ) to an unknown (kasyacid) avadhūta (avadhūtasya) at the time of Mahāmelāpa, or Their Great Encounter (mahā-melāpa-samaye), which has finally been penned in the form of sūtra-s (sūtra-upanibaddhaḥ). |
तस्यैवेह मनाक्सतामवबोधार्थमस्माभिर्वृत्तिरियं कृता इति शिवम् ।
tasyaiveha manāksatāmavabodhārthamasmābhirvṛttiriyaṃ kṛtā iti śivam |
Though it’s not much (iha…manāk), I (asmābhiḥ) composed (kṛtā) this (iyam) Vṛtti, or analytical commentary (vṛttiḥ) on That (tasya...eva), for the awakening (avabodhārtham) of real devotees (satām). May it bring prosperity for all (iti…śivam). |
इति परमरहस्यं वाग्विकल्पौघमुक्तं
भवविभवविभागभ्रान्तिमुक्तेन सम्यक् ।
iti paramarahasyaṃ vāgvikalpaughamuktaṃ
bhavavibhavavibhāgabhrāntimuktena samyak |
This (iti) is the Supreme Secret (parama-rahasyam) beyond the flow of speech and thoughts (vāk-vikalpa-ogha-muktam), as It is thoroughly (samyak) freed from wandering through different concepts, such as saṃsāra or its negation (bhava-vibhava-vibhāga-bhrānti-muktena). |
कृतमनुपममुच्चैः केनचिच्चिद्विकासादकलितपरसत्तासाहसोल्लासवृत्त्या॥
kṛtamanupamamuccaiḥ kenaciccidvikāsādakalitaparasattāsāhasollāsavṛttyā ||
(This) incomparable (work) (anupamam), composed (kṛtam) by someone --i.e. by Anantaśakti-- (kena-cid) in a beautiful way (uccaiḥ), on account of the Expansion of Consciousness (cit-vikāsāt), emerged spontaneously as immeasurable Supreme Existence (akalita-para-sattā-sāhasa-ullāsa-vṛttyā). ||
समाप्तेयं श्रीमद्वातूलनाथसूत्रवृत्तिः ।
कृतिः श्रीमदनन्तशक्तिपादानाम् ।
samāpteyaṃ śrīmadvātūlanāthasūtravṛttiḥ |
kṛtiḥ śrīmadanantaśaktipādānām |
This (iyam) most Venerable Vātūlanāthasūtravṛttiḥ (śrīmat-vātūla-nātha-sūtra-vṛttiḥ), the work (kṛtiḥ) of most Esteemed Anantaśaktipāda (śrīmat-ananta-śakti-pādānām), is complete (samāptā). |
Sanskrit source:
Kashmir Series of Texts and Studies Vol. 39, Bombay, 1923
Transliteration: Somadeva Vasudeva
