Mahānaya

Yāgavilāsaḥ

The Shining Forth of Sacrifice

David Durvāsāḥ

𑆮𑆤𑇀𑆢𑆼𑇁𑆲𑆩𑆼𑆮 𑆨𑆮𑆠𑆵𑆁 𑆩𑆩 𑆲𑆸𑆢𑇀𑆪𑆨𑆷𑆠𑆼𑆫𑇀-
𑆢𑆼𑆮𑆵𑆯𑇀𑆮𑆫𑆵𑆁 𑆲𑆸𑆢𑆪𑆱𑆁𑆮𑆴𑆢𑆴 𑆱𑆁𑆮𑆴𑆢𑆾 𑆪𑆳  𑇅
𑆱𑆁𑆢𑆫𑇀𑆯𑆴𑆠𑆳𑆁 𑆠𑆶 𑆩𑆩𑆠𑆳𑆩𑆴𑆠𑆴 𑆮𑆳𑆱𑆤𑆳𑆁
𑆱𑆩𑇀𑆩𑆠𑇀𑆪𑆳 𑆩𑆤𑆳𑆑𑇀𑆥𑆫𑆩𑆪𑆳 𑆑𑆶𑆫𑆶𑆠𑆼 𑆥𑇀𑆫𑆱𑆲𑇀𑆪𑇆

वन्देऽहमेव भवतीं मम हृद्यभूतेर्-
देवीश्वरीं हृदयसंविदि संविदो या  ।
संदर्शितां तु ममतामिति वासनां
सम्मत्या मनाक्परमया कुरुते प्रसह्य॥

Vande'hameva bhavatīṃ mama hṛdyabhūter-
devīśvarīṃ hṛdayasaṃvidi saṃvido yā  |
Saṃdarśitāṃ tu mamatāmiti vāsanāṃ
sammatyā manākparamayā kurute prasahya ||

Oh Devī (devi)! Mistress (īśvarīm) of Consciousness (saṃvidaḥ)! By my (mama) innermost Existence (hṛdya-bhūteḥ) I (aham…eva) adore (vande) You (bhavatīm), Who (yā) forcibly (prasahya) reveal (saṃdarśitām) the (illusory) impression (vāsanām) of (iti) the state of ‘mine’ (mama-tām) on Your own (kurute…tu) merely (manāk) by (Your) Supreme (paramayā) Command (sammatyā) when the Perception of the Heart (takes place) (hṛdaya-saṃvidi)!

Notes:

Devī is the Mistress of Consciousness, the One Who governs and holds Recognition of one’s own Self or Essential Nature. She is my Innermost Existence, through Whom I adore nothing but Her. She cannot be honored by any means but by Her Existence, as She is the Fact of Subjectivity. She reveals the illusory impression of ‘mine’, which rests on the idea that one is only one’s body but not the whole universe. Her Supreme Command is Darśanam, the Act of Perceiving with the eyes of one’s Self, Which perceives only the All-pervading Heart of the Supreme everywhere.

𑆨𑆷𑆪𑆳𑆤𑇀𑆩𑆲𑆳𑆲𑆮𑆤𑆨𑆳𑆱𑆤𑆩𑆼𑆑𑆩𑆼𑆮𑆁
𑆱𑇀𑆮𑆑𑇀𑆰𑆼𑆠𑇀𑆫𑆥𑆳𑆬𑆱𑆶𑆩𑆶𑆒𑆳𑆠𑇀𑆱𑇀𑆦𑆶𑆛 𑆇𑆝𑇀𑆝𑆴𑆪𑆳𑆟𑆼  𑇅
𑆢𑆼𑆮𑇀𑆪𑆳𑆱𑇀𑆠𑆶 𑆱𑆫𑇀𑆮𑆖𑆫𑆟𑆳𑆪 𑆱𑆩𑆵𑆲𑆴𑆠𑆳𑆤𑆳𑆩𑇀-
𑆃𑆤𑇀𑆠𑆫𑇀𑆧𑆲𑆵𑆫𑆱𑆤𑆫𑆷𑆰𑆩𑆴𑆲 𑆥𑇀𑆫𑆬𑆵𑆤𑆩𑇀𑇆

भूयान्महाहवनभासनमेकमेवं
स्वक्षेत्रपालसुमुखात्स्फुट उड्डियाणे  ।
देव्यास्तु सर्वचरणाय समीहितानाम्-
अन्तर्बहीरसनरूषमिह प्रलीनम्॥

Bhūyānmahāhavanabhāsanamekamevaṃ
svakṣetrapālasumukhātsphuṭa uḍḍiyāṇe  |
Devyāstu sarvacaraṇāya samīhitānām-
antarbahīrasanarūṣamiha pralīnam ||

Let (bhūyāt) the only (evam) one (ekam) Great Sacrifice shine (mahā-havana-bhāsanam) emerging from the Beautiful Mouth of the Protector of one’s own Field (sva-kṣetra-pāla-su-mukhāt) in (those who) are longing (samīhitānām) for the devouring of everything (sarva-caraṇāya) by Devī (devyāḥ…tu), where (iha) the bitter taste of internal and external (antar-bahir-rasana-rūṣam) is dissolved (pralīnam) into the clearly seen (sphuṭe) place to fly up from (uḍḍiyāṇe).

Notes:

Sacrifice is the dissolution of dualistic perception by means of the unification of imagined separations like the difference of external and internal, etc. Such dissolution happens in those yogin-s in whom Sacrifice is engendered and wished by the Guru, the Power of Śiva, the Protector of one’s own Field. This field is one’s own Self in the form of the (grammatical) First Person. It is that ‘place’ from which spiritual aspirants should fly up to pervade the Sky of Unlimited Consciousness.

 

Prathamollāsaḥ

First Outpouring

Krīḍānidarśanam

Indicating (Divine) Play

𑆢𑆶𑆫𑇀𑆮𑆳𑆫𑆮𑆴𑆱𑇀𑆠𑆫𑆁 𑆖𑆴𑆠𑇀𑆠𑆼 𑆱𑆩𑇀𑆩𑆾𑆲𑆢𑇀𑆫𑆼𑆯𑇀𑆪𑆬𑆑𑇀𑆰𑆟𑆩𑇀  𑇅
𑆃𑆢𑆫𑇀𑆯𑆤𑆳𑆤𑇀𑆩𑆲𑆳𑆢𑆶𑆂𑆒𑆳𑆠𑇀𑆠𑆱𑇀𑆪 𑆥𑆯𑆶𑆱𑇀𑆠𑆶 𑆘𑆤𑇀𑆪𑆠𑆼 𑇆𑇑/𑇑𑇆

दुर्वारविस्तरं चित्ते सम्मोहद्रेश्यलक्षणम्  ।
अदर्शनान्महादुःखात्तस्य पशुस्तु जन्यते ॥१/१॥

Durvāravistaraṃ citte sammohadreśyalakṣaṇam  |
Adarśanānmahāduḥkhāttasya paśustu janyate || 1/1 ||

The irresistible prolixity (durvāra-vistaram) in mind (citte) is the visible characteristic of illusion (sammoha-dreśya-lakṣaṇam). But (tu) the limited being (paśuḥ) is born (janyate) from its invisible (aspect) (tasya…a-darśanāt) that is the great suffering (mahā-duḥkhāt). || 1/1 ||

Notes:

The mind’s tendency to move to and fro is said to be the effect of an invisible cause of delusion. This invisibile source is nothing but the Will of the Supreme Lord Who is one’s own Self, one’s Real Nature, Who plays by means of mentation. Consequently, the irresistible prolixity of mind is not the problem itself. It is just the effect of the problem that expands as the act of misunderstanding oneself for the sake of playing due to the Will of the Lord, Who is not different from one’s own Self. Therefore, one should understand the Source of mentation by any means.

Though it is also true that such misunderstanding is embodied in the form of mental activity. In other words, mentation is the act of seeking the forgotten Truth that is always existing as the Reality of the ‘thinker’ in the case of everyone; therefore, in thinking, a yogin must reflect on the existence of the thinker, otherwise, thinking will lead to more thinking that is the preservation of the play. One should decrease thinking to recognize the real thinker. || 1/1 ||

𑆪𑆳𑆩𑆪𑆠𑇀𑆪𑆟𑆶𑆤𑆳 𑆱𑇀𑆮𑆼𑆤 𑆖𑆴𑆤𑇀𑆠𑆤𑆁 𑆩𑆾𑆲𑆑𑆬𑇀𑆥𑆤𑆳  𑇅
𑆮𑆴𑆑𑆬𑆠𑇀𑆮𑆱𑇀𑆪 𑆤𑆴𑆫𑇀𑆩𑆳𑆠𑇀𑆫𑆵 𑆑𑆴𑆬𑆳𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠𑆳𑆩𑆱𑆩𑇀 𑇆𑇑/𑇒𑇆

यामयत्यणुना स्वेन चिन्तनं मोहकल्पना  ।
विकलत्वस्य निर्मात्री किलाप्रकाशितामसम् ॥१/२॥

Yāmayatyaṇunā svena cintanaṃ mohakalpanā  |
Vikalatvasya nirmātrī kilāprakāśitāmasam || 1/2 ||

The work of illusion (moha-kalpanā) that is nothing but (kila) the producer (nirmātrī) of the state of infirmity or imperfection (vikalatvasya) makes the limited being (aṇunā) carry (yāmayati) that invisible darkness (aprakāśin-tāmasam) (which is) (called) ‘the act of thinking’ (cintanam), with himself (svena). || 1/2 ||

Notes:

The invisible cause of illusion is one’s own Play in the form of the manifestation of the Will Power of Śiva, by means of which ‘vikalatva’ or the ‘state of being weak’ rises. Such ‘weakness’ is the lack of Power or I-consciousness because there is only one Power in this world. What limited people consider power is merely the manifestation of this Solitary Power of Self-awareness --i.e. also known as I-consciousness-- in the form of attributes. Being furnished with attributes other than Existence is imaginary, and consequently, weakness. This weakness forces one to think because of the feeling of ‘I miss something’. Spiritual aspiration is about to recognize that this ‘something’ is not ‘something’ or it is not an attainable object, but on the contrary, one’s Subjecitve Awareness in its purest form.

𑆩𑆾𑆲𑆢𑆫𑇀𑆯𑆤𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆂 𑆯𑆕𑇀𑆑𑆠𑆼 𑆮𑆱𑇀𑆠𑆶𑆧𑆳𑆲𑆶𑆬𑆳𑆠𑇀  𑇅
𑆪𑆢𑇀𑆨𑆳𑆘𑆴𑆠𑆥𑆢𑆁 𑆑𑇀𑆫𑆵𑆝𑆼𑆠𑆴 𑆩𑆾𑆲𑆂 𑆱𑇀𑆫𑆰𑇀𑆛𑆶𑆩𑆁𑆯𑆠𑆳𑆩𑇀 𑇆𑇑/𑇓𑇆

𑆥𑆫𑆳 𑆑𑆶𑆬𑆽𑆑𑆠𑆳 𑆮𑆱𑇀𑆠𑇀𑆮𑆼𑆮 𑆧𑆲𑆴𑆫𑆤𑇀𑆠𑆫𑆳𑆱𑇀𑆡𑆴𑆠𑆳  𑇅
𑆮𑆴𑆣𑆼𑆪𑆠𑇀𑆮𑆁 𑆥𑆫𑆳𑆯𑆑𑇀𑆠𑇀𑆪𑆳𑆤𑆶𑆑𑇀𑆫𑆴𑆪𑆳𑆫𑇀𑆡𑆁 𑆠𑆶 𑆫𑆳𑆘𑆠𑆼 𑇆𑇑/𑇔𑇆

मोहदर्शनविश्रान्तः शङ्कते वस्तुबाहुलात्  ।
यद्भाजितपदं क्रीडेति मोहः स्रष्टुमंशताम् ॥१/३॥

परा कुलैकता वस्त्वेव बहिरन्तरास्थिता  ।
विधेयत्वं पराशक्त्यानुक्रियार्थं तु राजते ॥१/४॥

Mohadarśanaviśrāntaḥ śaṅkate vastubāhulāt  |
Yadbhājitapadaṃ krīḍeti mohaḥ sraṣṭumaṃśatām || 1/3 ||

Parā kulaikatā vastveva bahirantarāsthitā  |
Vidheyatvaṃ parāśaktyānukriyārthaṃ tu rājate || 1/4 ||

The one who is resting on the viewpoint of illusion (moha-darśana-viśrāntaḥ) fears (śaṅkate) the manifoldness of Reality (vastu-bāhulāt), which (yat) divided state (bhājita-padam) called ‘Krīḍā or Divine Play’ (krīḍā…iti) is illusion (itself, which exists) (mohaḥ) to emit (sraṣṭum) the condition of parts (aṃśatām). || 1/3 ||

Reality (vastu) is truly (eva) the Oneness of Supreme Totality (parā…kula-ekatā) and does not last in internal (and) external (states) (bahir-antara-asthitam), however (tu) the state of dependency (on this duality) (vidheyatvam) shines (rājate) by the Supreme Power (parā-śaktyā) for the sake of imitation (anukriyā-arthaṃ).  || 1/4 ||

Notes:

Someone who is limited by such a disappearance of the Power of Self-awareness is afraid of the manifoldness of the world. This fear embodies the idea that one owns something, but also lacks something, e.g. a body which one owns until death. When such condition is accepted as real, one forces oneself to think, by means of which a limited being is aware merely about ‘parts’ or ‘mutually different’ things like the idea of the ‘external’ and the ‘internal’. Hence, such a limitation restricts one in recognizing that Inherent Oneness which pervades the whole world because it is nothing but the Nature of the Lord. In this sense, the Lord, Who is one’s own Self, is partless, and forms only one That homogenous Reality which is Recognizable only by very subtle Awareness and not by something created like thoughts.

Again: such limitation is caused merely by the Power of one’s own Self and not by a different agent. The viewpoint which holds that limitation is caused by something which is different from oneself is mere duality and can only serve the act of thinking and imagination for eons.

𑆑𑇀𑆫𑆵𑆝𑆳𑆩𑆼𑆠𑆢𑇀𑆮𑆴𑆣𑆼𑆪𑆠𑇀𑆮𑆩𑆶𑆥𑆢𑆼𑆯𑆱𑇀𑆪 𑆠𑆼𑆘𑆱𑆂  𑇅
𑆢𑆾𑆰𑆘𑇀𑆚𑆱𑆳𑆣𑆑𑆳 𑆩𑆫𑇀𑆓𑆪𑆼𑆪𑆶𑆂 𑆱𑆢𑆽𑆮 𑆖𑆴𑆤𑇀𑆠𑆤𑆩𑇀 𑇆𑇑/𑇕𑇆

क्रीडामेतद्विधेयत्वमुपदेशस्य तेजसः  ।
दोषज्ञसाधका मर्गयेयुः सदैव चिन्तनम् ॥१/५॥

Krīḍāmetadvidheyatvamupadeśasya tejasaḥ  |
Doṣajñasādhakā margayeyuḥ sadaiva cintanam || 1/5 ||

Wise spiritual aspirants (doṣa-jña-sādhakāḥ) should continuously seek (margayeyuḥ…sadā…eva) that (truth which) rises from the Splendour (tejasaḥ) of Instructions or Teachings (upadeśasya), (namely,) this (aforesaid) dependency (etat-vidheyatvam) is the Play (krīḍām) that is (nothing but) ‘the act of thinking’ (cintanam). || 1/5 ||

Notes:

Wise spiritual aspirants are those who know what is ‘darkness’ or ‘limitation’. They have right knowledge about what is to be avoided. I have already explained this topic in Kairavītriṃśakā. Why aspirants need ‘spiritual teachings’? Because one’s mind works with conceptions, and conceptions are usually understood only when there are logical connections between them. In other words, one cannot think and accept anything but what is supported by human logic. But as human logic evidently rests on the nature of mind, one cannot accept an idea that is not logical to him. And spiritual Truth is not at all logical, and consequently, ‘not true’ according to human logic. The Revelations of the Lord present such ideas that are beyond human logic. To put differently, even if one intuitively recognizes a spiritual truth, its firm acceptance has no place in human mind, and because of this, intuitions are furnished with doubts when they are mixed with logical investigations in one’s mind. Spiritual Teachings are designed by the Supreme Power of the Lord to work in an illogical way; hence, one needs faith in the Teachings in the first place. Teachings are not to make one’s repertoire of ‘knowable ideas’ broaden, but to dissolve false imaginations about Reality, because It is in front of one’s eyes always without any change at all. To say the same, yogī-s simply state that ‘Teachings’ are Empowered words, and ‘Empowered’ means here that they dissolve doubts about one’s own Self, because they are manifested to do so. The quality and the quantity of teachings one may need is dependent on one’s limitations. Some needs a few words, while some needs hundreds of lifetimes to recognize anything. Some needs just a Glance of the Spiritual Preceptor, some born as Spiritual Preceptors and their mere ‘fact of being alive’ can be the Source of Liberation for others. All this reflects the Freedom of the Supreme Lord, by Which both saṃsāra and the spiritual path is governed.

𑆥𑇀𑆫𑆱𑆳𑆢 𑆍𑆮 𑆯𑆑𑇀𑆠𑆱𑇀𑆠𑆶 𑆖𑆴𑆤𑇀𑆠𑆤𑆁 𑆓𑇀𑆫𑆱𑆴𑆠𑆶𑆁 𑆑𑆴𑆬  𑇅
𑆮𑇀𑆪𑆥𑆢𑆼𑆯𑆱𑇀𑆪 𑆠𑆶 𑆱𑇀𑆮𑆵𑆑𑆳𑆫 𑆍𑆠𑆱𑇀𑆪 𑆑𑇀𑆫𑆩𑆱𑇀𑆡𑆴𑆠𑆂 𑇆𑇑/𑇖𑇆

प्रसाद एव शक्तस्तु चिन्तनं ग्रसितुं किल  ।
व्यपदेशस्य तु स्वीकार एतस्य क्रमस्थितः ॥१/६॥

Prasāda eva śaktastu cintanaṃ grasituṃ kila  |
Vyapadeśasya tu svīkāra etasya kramasthitaḥ || 1/6 ||

No question (kila) that only (eva) Divine Grace (prasādaḥ) can (śaktaḥ…tu) devour (grasitum) the act of thinking (cintanam), but (tu) acceptance (svīkāraḥ) of this (previously mentioned) (etasya) fact (vyapadeśasya) is (itself) a part of the Process (krama-sthitaḥ). || 1/6 ||

Notes:

The fact that thinking is technically one’s obstacle in recognizing one’s own self must be understood properly. In other words, it is true that one cannot reject thinking on its own because it is done by the Power of the Self Who is the Owner of all the thoughts, but one should understand this for a certain level, because if one’s intellect is not familiar with the positive nature of the disappearance of thinking, one may be afraid of that when it happens due to Divine Grace. Just like one can think that one is lost during a journey when he sees some strange object on the road about what he had no knowledge previously, and consequently, he did not expect it.

𑆨𑆳𑆮𑇀𑆪𑆖𑆫𑇀𑆪𑆁 𑆪𑆠𑆾 𑆢𑆸𑆰𑇀𑆛𑆼𑆫𑆼𑆰 𑆘𑆵𑆮𑆱𑇀𑆪 𑆮𑆳𑆱𑇀𑆠𑆮𑆼  𑇅
𑆑𑆁𑆖𑆴𑆢𑇀𑆢𑆴𑆮𑇀𑆪𑆱𑇀𑆪 𑆠𑆁 𑆑𑆳𑆫𑆪𑆠𑆴 𑆮𑆳 𑆥𑆯𑆶𑆤𑆳 𑆥𑇀𑆫𑆨𑆶𑆂 𑇆𑇑/𑇗𑇆

भाव्यचर्यं यतो दृष्टेरेष जीवस्य वास्तवे  ।
कंचिद्दिव्यस्य तं कारयति वा पशुना प्रभुः ॥१/७॥

Bhāvyacaryaṃ yato dṛṣṭereṣa jīvasya vāstave  |
Kaṃciddivyasya taṃ kārayati vā paśunā prabhuḥ || 1/7 ||

Because (yataḥ), from the viewpoint (dṛṣṭeḥ) of the limited being (jīvasya), this --i.e. such an acceptance-- is (eṣa) truly (vāstave) an inevitable conduct (bhāvya-caryam), but (vā) from the Divine (point of view) (divyasya), it is (tam) something (kaṃcid) the Lord makes (prabhuḥ) the limited being (paśunā) to perform (kārayati). || 1/7 ||

Notes:

These apparently contradictory statements are different only in one’s mind; hence, the same act is declared here according to the two viewpoints of the limited being. Because in real sense, the term ‘Viewpoint of the divine’ exists only in one’s mind, as it is understood merely as the opposite of ‘limited viewpoint’. I explained the nature of opposition in detail in Sattārdhaśatikā.

𑆪𑆠𑆯𑇀𑆖𑆴𑆠𑇀𑆠𑆱𑇀𑆡𑆴𑆠𑆳 𑆑𑇀𑆫𑆵𑆝𑆳 𑆯𑆑𑇀𑆠𑆳 𑆱𑆾𑆩𑆱𑇀𑆪 𑆨𑆑𑇀𑆰𑆴𑆠𑆶𑆩𑇀  𑇅
𑆪𑆾𑆓𑆴𑆤𑆳𑆁 𑆠𑆶 𑆩𑆫𑆵𑆖𑆵𑆂 𑆱𑆁𑆑𑇀𑆫𑆳𑆤𑇀𑆠𑆵𑆫𑆼𑆮 𑆩𑆲𑆳𑆫𑆮𑆿 𑇆𑇑/𑇘𑇆

𑆩𑆫𑆵𑆖𑆵𑆫𑆶𑆥𑆨𑆑𑇀𑆰𑆴𑆠𑇀𑆮𑆳 𑆥𑆯𑆶𑆁 𑆑𑆬𑇀𑆥𑆤𑆱𑆳𑆓𑆫𑆼  𑇅
𑆤𑆴𑆩𑆘𑇀𑆘𑆪𑆠𑆴 𑆩𑆷𑆞𑆂 𑆑𑇀𑆫𑆵𑆝𑆽𑆰𑆳 𑆥𑆯𑆶𑆫𑇀𑆨𑆮𑆴𑆰𑇀𑆪𑆠𑆴 𑇆𑇑/𑇙𑇆

यतश्चित्तस्थिता क्रीडा शक्ता सोमस्य भक्षितुम्  ।
योगिनां तु मरीचीः संक्रान्तीरेव महारवौ ॥१/८॥

मरीचीरुपभक्षित्वा पशुं कल्पनसागरे  ।
निमज्जयति मूढः क्रीडैषा पशुर्भविष्यति ॥१/९॥

Yataścittasthitā krīḍā śaktā somasya bhakṣitum  |
Yogināṃ tu marīcīḥ saṃkrāntīreva mahāravau || 1/8 ||

Marīcīrupabhakṣitvā paśuṃ kalpanasāgare  |
Nimajjayati mūḍhaḥ krīḍaiṣā paśurbhaviṣyati || 1/9 ||

Since (yataḥ) the Play (krīḍā), -(which is) residing in citta or individual mind (citta-sthitā)-, can (śaktā) swallow (bhakṣitum) the Rays (marīcīḥ) of Moonlight (somasya) that are the only gate (saṃkrāntīḥ…eva) to the Great Sun (mahā-ravau), even (tu) from yogin-s’ (yoginām). || 1/8 ||

This (eṣā) Play (krīḍā), after consuming (upa-bhakṣitvā) the Rays (marīcīḥ), makes the limited being (paśum) sink (nimajjayati) into the vast ocean of imagination (kalpana-sāgare). (Then) he (paśuḥ) becomes (bhaviṣyati) stupefied (mūḍhaḥ). || 1/9 ||

Notes:

Therefore, the Play which is residing in one’s mind is the habit of thinking, and it can swallow even the rays of purified perception of yogī-s who are just partially enlightened. This means that even after a particular realization of one’s own Self for a moment, the flow of ideas returns, and washes away such enlightened state. This happens when the yogī is trapped in investigating the meaning of words in his mind, which is exactly to be a paśu or a limited being. And unlimited perception is the Gate to the Great Sun or the Always shining realization.

𑆱𑆳 𑆪𑆳 𑆖𑆴𑆠𑇀𑆠𑆼 𑆠𑆶 𑆱𑆁𑆑𑆬𑇀𑆥𑆽𑆱𑇀𑆠𑆁 𑆑𑇀𑆫𑆵𑆝𑆪𑆠𑆴 𑆪𑆾𑆓𑆴𑆤𑆳𑆩𑇀  𑇅
𑆑𑇀𑆫𑆵𑆝𑆳 𑆱𑆩𑆶𑆘𑇀𑆙𑆴𑆠𑆳𑆫𑇀𑆲𑆳 𑆑𑆴𑆬𑆾𑆢𑇀𑆪𑆾𑆓𑆑𑆳𑆫𑆟𑆼𑆤 𑆖 𑇆𑇑/𑇑𑇐𑇆

𑆱𑆳 𑆖𑆴𑆠𑇀𑆠𑆑𑆬𑇀𑆥𑆤𑆳𑆤𑆳𑆥𑆴 𑆑𑆴𑆁𑆖𑆴𑆤𑇀𑆤𑆪𑆠𑆴 𑆧𑆾𑆣𑆤𑆩𑇀  𑇅
𑆯𑆧𑇀𑆢𑆳𑆤𑆳𑆁 𑆮𑆳𑆠𑆶𑆬𑆳 𑆯𑆳𑆫𑆢𑆦𑆳𑆬𑆴𑆥𑆳𑆠𑆴𑆤𑆵𑆮 𑆱𑆳 𑇆𑇑/𑇑𑇑𑇆

𑆖𑆼𑆑𑆵𑆪𑆠𑆼 𑆱𑆯𑆕𑇀𑆑𑆂 𑆥𑆯𑆶𑆂 𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆴𑆑𑆪𑆳 𑆮𑆴𑆤𑆳  𑇅
𑆥𑆫𑆴𑆨𑇀𑆫𑆩𑆠𑆴 𑆖 𑆥𑇀𑆫𑆯𑇀𑆤𑆳𑆤𑇀𑆪𑆠𑆂 𑆯𑆧𑇀𑆢𑆾𑆥𑆘𑆵𑆮𑆴𑆤𑆂 𑇆𑇑/𑇑𑇒𑇆

𑆍𑆠𑆳 𑆲𑆴 𑆯𑆧𑇀𑆢𑆮𑆫𑇀𑆓𑆳𑆯𑇀𑆖 𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆼𑆰𑆶 𑆥𑆯𑆶𑆩𑆳𑆠𑆫𑆂  𑇅
𑆪𑆳𑆂 𑆱𑆫𑇀𑆮𑆨𑆷𑆩𑆴𑆑𑆳 𑆘𑆵𑆮𑆽𑆂 𑆑𑇀𑆫𑆵𑆝𑆪𑆤𑇀𑆠𑆴 𑆩𑆠𑆴𑆨𑇀𑆫𑆩𑆳𑆤𑇀 𑇆𑇑/𑇑𑇓𑇆

𑆃𑆯𑆶𑆢𑇀𑆣𑆧𑆶𑆢𑇀𑆣𑆴𑆱𑆳𑆫𑆾 𑆮𑆳𑆠𑆶𑆬𑆁 𑆮𑆴𑆘𑇀𑆚𑆳𑆠𑆶𑆩𑆴𑆖𑇀𑆗𑆠𑆴  𑇅
𑆪𑆠𑆂 𑆱𑆾’𑆥𑆱𑇀𑆩𑆸𑆠𑆴𑆂 𑆱𑇀𑆮𑆑𑇀𑆫𑆵𑆝𑆳𑆯𑇀𑆫𑆪𑆳𑆖𑆼𑆠𑆱𑆾 𑆩𑆤𑆳𑆑𑇀 𑇆𑇑/𑇑𑇔𑇆

सा या चित्ते तु संकल्पैस्तं क्रीडयति योगिनाम्  ।
क्रीडा समुज्झितार्हा किलोद्योगकारणेन च ॥१/१०॥

सा चित्तकल्पनानापि किंचिन्नयति बोधनम्  ।
शब्दानां वातुला शारदफालिपातिनीव सा ॥१/११॥

चेकीयते सशङ्कः पशुः प्रतिष्ठिकया विना  ।
परिभ्रमति च प्रश्नान्यतः शब्दोपजीविनः ॥१/१२॥

एता हि शब्दवर्गाश्च शास्त्रेषु पशुमातरः  ।
याः सर्वभूमिका जीवैः क्रीडयन्ति मतिभ्रमान् ॥१/१३॥

अशुद्धबुद्धिसारो वातुलं विज्ञातुमिच्छति  ।
यतः सो’पस्मृतिः स्वक्रीडाश्रयाचेतसो मनाक् ॥१/१४॥

Sā yā citte tu saṃkalpaistaṃ krīḍayati yoginām  |
Krīḍā samujjhitārhā kilodyogakāraṇena ca || 1/10 ||

Sā cittakalpanānāpi kiṃcinnayati bodhanam  |
Śabdānāṃ vātulā śāradaphālipātinīva sā || 1/11 ||

Cekīyate saśaṅkaḥ paśuḥ pratiṣṭhikayā vinā  |
Paribhramati ca praśnānyataḥ śabdopajīvinaḥ || 1/12 ||

Etā hi śabdavargāśca śāstreṣu paśumātaraḥ  |
Yāḥ sarvabhūmikā jīvaiḥ krīḍayanti matibhramān || 1/13 ||

Aśuddhabuddhisāro vātulaṃ vijñātumicchati  |
Yataḥ so’pasmṛtiḥ svakrīḍāśrayācetaso manāk || 1/14 ||

That (sā) which (yā) makes him (tam) play (krīḍayati) with ideas of convictions (saṃkalpaiḥ) in mind (cite…tu) is (itself) the Play (krīḍā) and (ca) for yogin-s (yoginām), it is without doubt (kila) worthy to be abandoned (sam-ujjhita-ārhā) by the device of ‘Udyoga’ or continuous endeavour (ut-yoga-kāraṇena).  || 1/10 ||

That (sā) mental activity (citta-kalpanā) does not even (na-api) lead to any (kiṃcit-nayati) understanding (bodhanam). It is (sā) (just) a whirlwind (vātulā) of letters (śabdānām) like the falling of autumnal leaves (in the wind) (śārada-phāli-pātinī …iva). || 1/11 ||

The doubtful (saśaṅkaḥ) limited being (paśuḥ) repeatedly fears (cekīyate) without a firm basis (pratiṣṭhikayā-vinā) because (yataḥ) he is dependent on the letters (śabda-upajīvinaḥ) and (ca) (repeatedly) revolves (pari-bhramati) with questions (praśnān). || 1/12 ||

And (ca) in the scriptures (śāstreṣu), these (etāḥ) groups of letters (śabda-vargāḥ) are the ‘mothers of the limited being’ (paśu-mātaraḥ) who (yāḥ) are all the roles (of contracted existence and) (sarva-bhūmikāḥ) cause the living beings to play (jīvaiḥ...krīḍayanti) (their own) perplexities or confusions of mind (mati-bhramān). || 1/13 ||

The flow of impure intellect (aśuddha-buddhi-sāraḥ) wants (icchati) to understand (vijñātum) the whirlwind (of letters) (vātulam), because (yataḥ) it (saḥ) is confused (apasmṛtiḥ), (and its confusion) merely rises from the unawareness about the source of its own Play (sva-krīḍā-āśraya-acetasaḥ…manāk).  || 1/14 ||

Notes:

As a summary, that which makes one play with the meanings of words in one’s mind is the Spiritual Play. Though this play exists merely for the sake of the Play, words have no purpose in one’s own Self. Only in limited existence they have their purpose in the form of the fuel of the Machine of Confusion. A meaning leads to another doubt, which will be followed by another word, and so on, until one realizes this Play by the Grace of the Divine Self Who is ‘Bhairava’, the Source, the Maintainer and Dissolver of all the words by means of His Power. Due to such dependency on letters which form words in one’s mind, these letters are powers that are called the mothers of the limited being or the paśu. He is a paśu because he is a victim of their mothers. It has been said in Spandakārikā-s (3.14-16):

“(Someone whose) Glory is ruined by ‘kalā’ or ‘division of parts’ (kalā-vilupta-vibhavaḥ) becomes (gataḥ) an object of enjoyment (bhogyatām) for the group of powers (śakti-vargasya) appearing as the garland of letters (śabda-rāśi-samutthasya). (Hence,) he (saḥ) is said to be (smṛtaḥ) existing (san) as a paśu or limited being (paśuḥ).”

“And (ca) in his case (tasya), through (tena) the rising of ideas (furnished with firm convictions) (pratyaya-udbhavaḥ) which (rising) (yaḥ) dwells in the sphere of the tanmātra-s or subtle elements (tanmātra-gocaraḥ) (and is the sign) of the loss of the taste of Supreme Nectar (para-amṛta-rasa-apāyaḥ), he (saḥ) attains (eti) the state of dependency --i.e. he becomes dependent of these ideas-- (asvatantratām).”

“And (ca) the (aforesaid) powers (śaktayaḥ) are always (satatā) devoted (utthitāḥ) to concealing his Essential Nature (svarūpa-āvaraṇe…asya), since (yataḥ) no (na) idea rises (pratyaya-udbhavaḥ) without (vinā) the intermixture of words (in one’s mind) (śabda-anuvedhena).”

This way, a paśu is doubtful because he is a victim of the constantly revolving mental activity in the form of questions or problems and answers or solutions which come one after another. His fear is the manifestation of his awareness about the reality of ‘changing’ or (to put differently,) of his non-awareness about one’s stable basis that is one’s own never changing Self. Continuous endeavour is the means to get rid of this Play on the part of yogī-s, after they have realized its nature. Such an endeavour is to be awake while considering that everything has the same Source in the form of one’s own Self, and this is true regarding the Play itself. Vasugupta said the same:

“By seeing (everything which) (ālokya) belong to his sphere of perception (gocaram) through (his) knowledge of sensory cognition (jñānena), (he) must remain (tiṣṭhet) awake (prabuddhaḥ) always (sarvadā) (and) put (āropayet) everything (sarvam) in one place --i.e. in his own Self-- (ekatra); therefore (tataḥ), he won’t (na) be pressed (pīḍyate) by another (anyena).”

𑆥𑆯𑆶𑆫𑆶𑆬𑇀𑆬𑆳𑆱𑆑𑆁 𑆪𑆱𑇀𑆠𑆶 𑆱𑆁𑆑𑇀𑆫𑆵𑆝𑆴𑆠𑆂 𑆑𑆴𑆬𑆾𑆖𑇀𑆪𑆠𑆼  𑇅
𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳 𑆮𑆳 𑆑𑇀𑆫𑆵𑆝𑆑𑆾𑇁𑆥𑆴 𑆱𑇀𑆪𑆳𑆢𑇀𑆮𑆴𑆥𑇀𑆫𑆖𑇀𑆗𑆤𑇀𑆤𑆯𑇀𑆖𑆴𑆢𑆱𑇀𑆮𑆫𑆼 𑇆𑇑/𑇑𑇕𑇆

पशुरुल्लासकं यस्तु संक्रीडितः किलोच्यते  ।
स्वात्मा वा क्रीडकोऽपि स्याद्विप्रच्छन्नश्चिदस्वरे ॥१/१५॥

Paśurullāsakaṃ yastu saṃkrīḍita kilocyate  |
Svātmā vā krīḍako'pi syādvipracchannaścidasvare || 1/15 ||

(In this way,) the limited being (paśuḥ) who (yaḥ) is certainly (tu) called (ucyate) ‘the played one’ (saṃkrīḍitaḥ…kila) is (one’s own) drama (ullāsakam). But (vā) one’s own Self (sva-ātman) truly (api) appears (syāt) as the ‘Player’ (krīḍakaḥ), hidden (vi-pracchannaḥ) in the Silence of Consciousness (cit-asvare). || 1/15 ||

Notes:

The limitation of someone is then nothing but the fact that he is the played one. He becomes the object of enjoyment of his own powers when he perceives himself as an embodied being rather than all-pervading Consciousness. The topic of the Player and the played one is explained in Ādarśasaṃgrahavṛttiḥ.

𑆠𑆡𑆳𑆥𑆴 𑆯𑆶𑆢𑇀𑆣𑆧𑆶𑆢𑇀𑆣𑇀𑆪𑆳 𑆑𑇀𑆫𑆵𑆝𑆳𑆯𑇀𑆫𑆪𑆾 𑆩𑆸𑆯𑇀𑆪𑆠𑆼 𑆑𑇀𑆫𑆩𑆳𑆠𑇀  𑇅
𑆪𑆼𑆤 𑆪𑆾𑆓𑆵 𑆠𑆶 𑆘𑆳𑆤𑆵𑆠𑆼 𑆠𑆢𑇀𑆣𑆳𑆩 𑆱𑇀𑆮𑆫𑆱𑆁 𑆪𑆠𑆂 𑇆𑇑/𑇑𑇖𑇆

तथापि शुद्धबुद्ध्या क्रीडाश्रयो मृश्यते क्रमात्  ।
येन योगी तु जानीते तद्धाम स्वरसं यतः ॥१/१६॥

Tathāpi śuddhabuddhyā krīḍāśrayo mṛśyate kramāt  |
Yena yogī tu jānīte taddhāma svarasaṃ yataḥ || 1/16 ||

Nevertheless (tathā-api) the Dwelling Place or Source of the Play (krīḍā-āśrayaḥ) is gradually (kramāt) tasted (mṛśyate) by the pure intellect (śuddha-buddhyā), by which --i.e. by this Dwelling Place-- (yena) the yogī (yogī); therefore (yataḥ), truly (tu) recognizes (jānīte) that (tat) Abode (dhāma) as his own Essence (sva-rasam). || 1/16 ||

Notes:

One’s intellect is said to be pure when it becomes capable of tasting one’s own Self when he gradually recognizes that he himself is the Source of his own Play. In this way, the Play in one’s mind can be a mirror to one’s own Self in which one recognizes one’s Self if its viewpoint and endeavour is developed in the right way. In short: ‘limited’ intellect understands ‘another’ or ‘only difference’, while ‘Pure’ intellect reflects on one’s Self as the Play’s Source, the Source of all the thoughts.

𑆥𑆯𑆾𑆂 𑆱𑇀𑆮𑆥𑆷𑆫𑇀𑆟𑆠𑆳𑆲𑆳𑆤𑆼𑆂 𑆮𑆴𑆣𑆼𑆪𑆠𑇀𑆮𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆠𑆼  𑇅
𑆖𑆴𑆠𑇀𑆠𑆼 𑆮𑆴𑆑𑆬𑇀𑆥𑆫𑆷𑆥𑆼𑆟 𑆪𑆂 𑆥𑆫𑆠𑆤𑇀𑆠𑇀𑆫𑆠𑆾𑆢𑆪𑆂 𑇆𑇑/𑇑𑇗𑇆

पशोः स्वपूर्णताहानेः विधेयत्वं प्रकाशते  ।
चित्ते विकल्परूपेण यः परतन्त्रतोदयः ॥१/१७॥

Paśoḥ svapūrṇatāhāneḥ vidheyatvaṃ prakāśate  |
Citte vikalparūpeṇa yaḥ paratantratodayaḥ || 1/17 ||

From a diminution (hāneḥ) of the limited being’s (paśoḥ) own Fullness or Freedom (sva-pūrṇatā), the state of dependency (vidheya-tvam), (which) shines (prakāśate) in mind (citte), assumes the form of vikalpa-s or thoughts (vikalpa-rūpeṇa), which (yaḥ) are the rising of the condition of ‘being dependent on another --i.e. on something else-‑’ (para-tantra-tā-udayaḥ).  || 1/17 ||

Notes:

Such aforesaid dependency on the mothers who are the leaders of the group of letters takes place in the form of the flow of vikalpa-s or thoughts. This dependency is the manifestation of the diminution of one’s own Freedom, which diminution embodies the need of investigation of the meaning of words. That reality which stands in this way, or in other words, which is based on the various meanings of words, is called limited existence as it is created in the Unborn Lord. Just to affirm: ‘limited’ here means ‘created’.

𑆃𑆤𑆤𑇀𑆠𑆑𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆮𑆬𑆴𑆂 𑆑𑇀𑆫𑆵𑆝𑆳𑆑𑆫𑇀𑆠𑆸𑆠𑆳 𑆒𑆬𑆶  𑇅
𑆥𑇀𑆫𑆧𑆤𑇀𑆣𑆳𑆠𑇀𑆱 𑆮𑆴𑆥𑆑𑇀𑆰𑆾𑇁𑆬𑆁 𑆖𑆼𑆠𑇀𑆱𑇀𑆪𑆠𑆴 𑆮𑆴𑆨𑇀𑆫𑆩𑆳𑆱𑆴𑆤𑆳 𑇆𑇑/𑇑𑇘𑇆

अनन्तकविकल्पावलिः क्रीडाकर्तृता खलु  ।
प्रबन्धात्स विपक्षोऽलं चेत्स्यति विभ्रमासिना ॥१/१८॥

Anantakavikalpāvaliḥ krīḍākartṛtā khalu  |
Prabandhātsa vipakṣo'laṃ cetsyati vibhramāsinā || 1/18 ||

The eternal series of vikalpa-s (anantaka-vikalpa-āvaliḥ) are indeed (khalu) the agents of the Play (krīḍā-kartṛtāḥ), (hence,) that (saḥ) enemy (vipakṣaḥ) will be able to cut (alam…cetsyati) uninterruptedness (prabandhāt) with the sword of unsteadiness, (which is) moving to and fro (vibhrama-asinā). || 1/18 ||

Notes:

The Play is technically performed by means of thoughts, which in this way, are the enemies of the living beings, as they apparently cut one’s Awareness of Constant Existence by the meaning of words like ‘I was born, so I will die’, etc. which are nothing but human logic that is based on the investigation of cause and effect. As it has been said in Mahānayaprakāśa:

“(Someone) who (hi…yaḥ) is bonded by the fetter of thoughts (vikalpa-śṛṅkhalā-baddhaḥ) (because he) has the nature of (analyzing) cause and effect (hetu-kārya-ātmakaḥ) is nourished --i.e. ruined-- by the penetration of vāsanā-s or residual tendencies (of feelings which form) the knot (that is made of) an attachment to manifoldness or different portions (of manifestation) (nānā-vidhā-graha-granthi-vāsanā-vedha-bṛṃhitaḥ).”

𑆱𑆁𑆥𑇀𑆫𑆪𑆳𑆠𑇀𑆪𑆼𑆮 𑆖𑆴𑆤𑇀𑆠𑆳𑆪𑆳𑆯𑇀𑆖𑆴𑆤𑇀𑆠𑆳𑆁 𑆱𑆁𑆑𑆶𑆖𑆴𑆠𑆂 𑆱 𑆪𑆂  𑇅
𑆄𑆢𑇀𑆪𑆤𑇀𑆠𑆁 𑆠𑆢𑆮𑆱𑇀𑆡𑆳𑆤𑆁 𑆱𑆁𑆱𑆳𑆫 𑆅𑆠𑆴 𑆑𑆠𑇀𑆪𑆠𑆼 𑇆𑇑/𑇑𑇙𑇆

संप्रयात्येव चिन्तायाश्चिन्तां संकुचितः स यः  ।
आद्यन्तं तदवस्थानं संसार इति कत्यते ॥१/१९॥

Saṃprayātyeva cintāyāścintāṃ saṃkucitaḥ sa yaḥ  |
Ādyantaṃ tadavasthānaṃ saṃsāra iti katyate || 1/19 ||

The (saḥ) limited one (saṃkucitaḥ) who (yaḥ) wanders (saṃprayāti) only (eva) from thought (cintāyāḥ) to thought (cintām) (is the one who) has a beginning and an end (ādyantam). His condition (tat-avasthānam) is called (kathyate) Saṃsāra (saṃsāraḥ…iti). || 1/19 ||

Notes:

Therefore, someone who is limited wanders in his own mind from meanings to meanings because he is enveloped by the reality of ‘beginning’ and ‘end’, regarding his life, body, thoughts, etc. He is called a saṃsārin, or someone who is a transmigratory being, as his state is saṃsāra itself that is transmigration on every plane of his reality. || 1/19 ||

𑆣𑆳𑆠𑇀𑆮𑆫𑇀𑆡𑆳𑆤𑆶𑆓𑆩𑆳𑆠𑇀𑆠𑆢𑇀𑆪𑆠𑇀𑆱𑆁𑆱𑆫𑆠𑆵𑆠𑆴 𑆠𑆠𑇀𑆑𑆴𑆬  𑇅
𑆱𑆁𑆱𑆳𑆫𑆱𑇀𑆠𑆶 𑆱𑇀𑆮𑆖𑆴𑆠𑇀𑆠𑆼 𑆥𑆯𑆶𑆁 𑆱𑆳𑆫𑆪𑆠𑆴 𑆮𑆴𑆥𑇀𑆱𑆪𑆳 𑇆𑇑/𑇒𑇐𑇆

𑆯𑇀𑆫𑆢𑇀𑆣𑆳𑆠𑆸𑆰𑇀𑆮𑆴𑆲 𑆠𑆠𑇀𑆱𑆁𑆱𑆫𑆟𑆁 𑆘𑇀𑆚𑆳𑆠𑆁 𑆮𑆴𑆫𑆳𑆘𑆠𑆴  𑇅
𑆄𑆢𑆼𑆪𑆁 𑆤𑆳𑆩 𑆠𑆠𑇀𑆱𑆳𑆫𑆁 𑆩𑆳𑆤𑆱𑆁𑆱𑆫𑆟𑆁 𑆒𑆬𑆶 𑇆𑇑/𑇒𑇑𑇆

धात्वर्थानुगमात्तद्यत्संसरतीति तत्किल  ।
संसारस्तु स्वचित्ते पशुं सारयति विप्सया ॥१/२०॥

श्रद्धातृष्विह तत्संसरणं ज्ञातं विराजति  ।
आदेयं नाम तत्सारं मानसंसरणं खलु ॥१/२१॥

Dhātvarthānugamāttadyatsaṃsaratīti tatkila  |
Saṃsārastu svacitte paśuṃ sārayati vipsayā || 1/20 ||

Śraddhātṛṣviha tatsaṃsaraṇaṃ jñātaṃ virājati  |
Ādeyaṃ nāma tatsāraṃ mānasaṃsaraṇaṃ khalu || 1/21 ||

According to the meaning of the root --i.e. ‘sṛ’ means ‘to flow’-- (dhātu-artha-anugamāt) that which (tat…yat) ‘flows or wanders through’ --i.e. ’saṃsṛ’ means ‘flow or pass through (a succession of states)’ (saṃsarati), is (iti) truly (kila) that --i.e. saṃsāra-- (tat). So (tu) Saṃsāra --i.e. Transmigration-- (saṃsāraḥ) causes the individual to run or sets him in motion (paśum…sārayati) in his own mind (sva-citte) with (constant) repetition (vipsayā). || 1/20 ||

It is acceptable (ādeyam) that in those who believe it (śraddhātṛṣu), that (tat) (which is) known (jñātam) as the birth and rebirth of living beings --i.e. the common understanding of saṃsāra or transmigratory existence-- (saṃsaraṇam) shines (virājati) in this world (iha); nevertheless (nāma), its --i.e. saṃsāra’s-- real meaning (tat-sāram) is ‘birth and rebirth’ of conceptions or ideas (, which are formed in mind) (māna-saṃsaraṇam) indeed (khalu). || 1/21 ||

Notes:

There are different understandings of the word ‘saṃsāra’ according to the spiritual viewpoint one has. But even for those who think that saṃsāra is the cyclical rebirth of one’s body, the fact that their saṃsāra is strictly mental clearly shines. So here, saṃsāra is nothing but that which wanders to and fro in a cyclical way, and this is mainly attributed to one’s own mental activity. Therefore, in the final reading, saṃsāra here is mental confusion and nothing else.

𑆱𑆳𑆣𑆑𑆳 𑆍𑆮 𑆖𑆼𑆠𑆤𑇀𑆠𑇀𑆪𑆼𑆠𑆤𑇀𑆩𑆲𑆳𑆫𑇀𑆡𑆾𑆥𑆢𑆼𑆯𑆤𑆩𑇀  𑇅
𑆃𑆤𑇀𑆪𑆡𑆳 𑆪𑆾𑆓𑆩𑆳𑆫𑇀𑆓𑆱𑇀𑆪 𑆦𑆬𑆁 𑆠𑆼𑆰𑆳𑆁 𑆱𑆶𑆢𑆶𑆫𑇀𑆬𑆨𑆩𑇀 𑇆𑇑/𑇒𑇒𑇆

साधका एव चेतन्त्येतन्महार्थोपदेशनम्  ।
अन्यथा योगमार्गस्य फलं तेषां सुदुर्लभम् ॥१/२२॥

Sādhakā eva cetantyetanmahārthopadeśanam  |
Anyathā yogamārgasya phalaṃ teṣāṃ sudurlabham || 1/22 ||

Spiritual aspirants (sādhakāḥ…eva) should be attentive (cetanti) to this (etat) significant teaching (mahā-artha-upa-deśanam); otherwise (anyathā), the Fruit (phalam) of the Path of Yoga (yoga-mārgasya) is exceedingly difficult to attain (su-dur-labham) for them (teṣām). || 1/22 ||

Notes:

This is an important fact, because if saṃsāra is considered as a bodily rebirth for eons, one is dependent on imaginations about past lives or future lives that are nothing but dreaming. Though if one understands that saṃsāra is merely one’s mental confusion right here and right now, one may become capable in practising Yoga in the present. This is understandable only by means of Divine Favor, but I have alluded it due to its significancy.

𑆑𑆬𑇀𑆥𑆤𑆳𑆪𑆳𑆂 𑆑𑆸𑆠𑆁 𑆪𑆿 𑆠𑆶 𑆖𑆴𑆤𑇀𑆠𑆳𑆠𑇀𑆪𑆳𑆓𑆥𑆫𑆴𑆓𑇀𑆫𑆲𑆿  𑇅
𑆮𑆴𑆑𑆬𑇀𑆥𑆑𑆼𑆠𑆴𑆠𑆁 𑆖𑆴𑆠𑇀𑆠𑆁 𑆮𑆴𑆑𑆬𑇀𑆥𑆪𑆠𑆴 𑆑𑆼𑆮𑆬𑆩𑇀 𑇆𑇑/𑇒𑇓𑇆

𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆑𑆁 𑆫𑆲𑆱𑇀𑆪𑆁 𑆮𑆽 𑆘𑇀𑆚𑆼𑆪𑆁 𑆯𑇀𑆬𑆾𑆑𑆳𑆤𑇀𑆩𑆲𑆳𑆫𑇀𑆡𑆑𑆩𑇀  𑇅
𑆯𑇀𑆫𑆵𑆩𑆢𑆶𑆠𑇀𑆥𑆬𑆢𑆼𑆮𑆳𑆖𑆳𑆫𑇀𑆪𑆥𑆳𑆢𑆼𑆤 𑆩𑆲𑆳𑆠𑇀𑆩𑆤𑆳 𑇆𑇑/𑇒𑇔𑇆

𑆠𑆢𑆠𑆠𑇀𑆥𑇀𑆫𑆠𑆴𑆨𑆳𑆨𑆳𑆘𑆳 𑆩𑆳𑆠𑇀𑆫𑆽𑆮𑆳𑆠𑆢𑇀𑆮𑇀𑆪𑆥𑆾𑆲𑆤𑆳𑆠𑇀  𑇅
𑆠𑆤𑇀𑆤𑆴𑆯𑇀𑆖𑆪𑆤𑆩𑆶𑆑𑇀𑆠𑆾 𑆲𑆴 𑆮𑆴𑆑𑆬𑇀𑆥𑆾 𑆔𑆛 𑆅𑆠𑇀𑆪𑆪𑆩𑇀𑇆

कल्पनायाः कृतं यौ तु चिन्तात्यागपरिग्रहौ  ।
विकल्पकेतितं चित्तं विकल्पयति केवलम् ॥१/२३॥

द्वितीयकं रहस्यं वै ज्ञेयं श्लोकान्महार्थकम्  ।
श्रीमदुत्पलदेवाचार्यपादेन महात्मना ॥१/२४॥

तदतत्प्रतिभाभाजा मात्रैवातद्व्यपोहनात्  ।
तन्निश्चयनमुक्तो हि विकल्पो घट इत्ययम्॥

Kalpanāyāḥ kṛtaṃ yau tu cintātyāgaparigrahau  |
Vikalpaketitaṃ cittaṃ vikalpayati kevalam || 1/23 ||

Dvitīyaka rahasya vai jñeya ślokānmahārthakam  |
Śrīmadutpaladevācāryapādena mahātmanā || 1/24 ||

Tadatatpratibhābhājā mātraivātadvyapohanāt  |
Tanniścayanamukto hi vikalpo ghaṭa ityayam ||

The result (kṛtam) of mental activity (kalpanāyāḥ) is grabbing and rejecting ideas (cintā-tyāga-parigrahau), which are (yau) called vikalpa or thought (vikalpa-ketitam) (, because) it forces the mind only to choose --vikḷp-- (one of two alternatives, i.e. a pair of opposite ideas) (cittam…vikalpayati…kevalam). || 1/23 ||

(This is) the second (dvitīyakam) especially important (mahā-arthakam) secret (rahasyam…vai) to be understood (jñeyam) from the verse (ślokāt) (written) by the high-souled (maha-ātmanā) (and) glorious Master Utpaladeva --i.e. the next verse quoted-- (śrīmat-utpala-deva-ācārya-pādena).  || 1/24 ||

“The conviction (tat-niścayanam): ‘this is a water pot’ (ghaṭa…ayam...iti), which is born from the shining of the appearance of ‘that’ (and) ‘not that’ --i.e. from the pair of opposites-- (tad-atat-pratibhā-bhā-jā) (, then established) by only the rejection of the ‘not-that’ (mātra-iva-atat-vyapohanāt), is indeed (hi) called (ukta) vikalpa or thought (vikalpa).” ||

(Īśvarapratyabhijñākārikā 1.6.3.)

Notes:

The nature of vikalpa-s is based on rejection. The key to understanding that which is taught in this composition lies in the deep study of Utpaladeva’s definition of a ‘thought’ (in Īśvarapratyabhijñākārikā 1.6.3.). If one cannot understand or accept this fact, one will remain diving in the ideas about past and future.

𑆠𑆠𑆂 𑆯𑆧𑇀𑆢𑆾𑆥𑆘𑆵𑆮𑆵 𑆠𑇀𑆪𑆳𑆓𑆵 𑆣𑆫𑇀𑆰𑆴𑆠𑆂 𑆥𑆫𑆴𑆓𑇀𑆫𑆲𑆵  𑇅
𑆥𑆶𑆫𑇀𑆪𑆰𑇀𑆛𑆑𑆼𑆤 𑆱𑆁𑆫𑆶𑆢𑇀𑆣𑆂 𑆱𑆁𑆱𑆳𑆫𑆼𑆟 𑆪𑆡𑆳𑆱𑇀𑆡𑆴𑆠𑆂 𑇆𑇑/𑇒𑇕𑇆

𑆱𑇀𑆮𑆱𑆁𑆥𑇀𑆫𑆮𑆳𑆲𑆮𑆴𑆖𑇀𑆗𑆼𑆢𑆁 𑆑𑆺𑆥𑇀𑆠𑆮𑆴𑆑𑆬𑇀𑆥𑆤𑆁 𑆥𑆫𑆩𑇀  𑇅
𑆪𑆾𑆓𑆴𑆤𑆳𑆁 𑆠𑆶 𑆥𑆫𑆳𑆱𑇀𑆪𑆁 𑆖 𑆪𑆠𑇀𑆱𑆁𑆮𑆫𑆾 𑆪𑆡𑆳𑆪𑆡𑆩𑇀 𑇆𑇑/𑇒𑇖𑇆

ततः शब्दोपजीवी त्यागी धर्षितः परिग्रही  ।
पुर्यष्टकेन संरुद्धः संसारेण यथास्थितः ॥१/२५॥

स्वसंप्रवाहविच्छेदं कॢप्तविकल्पनं परम्  ।
योगिनां तु परास्यं च यत्संवरो यथायथम् ॥१/२६॥

Tataḥ śabdopajīvī tyāgī dharṣitaḥ parigrahī  |
Puryaṣṭakena saṃruddhaḥ saṃsāreṇa yathāsthitaḥ || 1/25 ||

Svasaṃpravāhavicchedaṃ kḷptavikalpanaṃ param  |
Yogināṃ tu parāsyaṃ ca yatsaṃvaro yathāyatham || 1/26 ||

Therefore (tataḥ), who is overpowered (dharṣitaḥ) by saṃsāra (saṃsāreṇa), (and consequently,) dependent on the letters (śabda-upajīvī), rejects (tyāgī) (and) accepts (them --i.e. the letters in mind, which form ideas of imagination--) (parigrahī). (He,) according to this fact (, is called) (yathā-sthitaḥ): ‘The one who is ruined by puryaṣṭaka or subtle body’ --note: this phrase is borrowed from venerable Vasugupta-- (saṃ-ruddhaḥ…puri-aṣṭakena).  || 1/25 ||

The breaking in the flow of one’s own continuous existence (sva-saṃpravāha-vicchedam) is only (param) a created imagination (kḷpta-vikalpanam) based on choosing (yat…saṃvaraḥ) one after another (yathā-yatham) and (ca) is to be thrown away (parāsyam) by yogī-s (yoginām…tu). || 1/26 ||

Notes:

One who is ruined by his own subtle body in this aforesaid way, simply limits himself by his own imaginations. This first chapter serves as a summary of the teachings of Vasugupta’s Spandakārikā and Utpaladeva’s Pratyabhijñā about a proper spiritual viewpoint to help readers recognize the illusory nature of past and future, without which even teachings will become victim of one’s mind. In this case, one must suffer from the play of past and future for a long time, but our goal is the Consuming of Time and not to expand it.

𑆪𑆫𑇀𑆲𑆴 𑆑𑆯𑇀𑆖𑆴𑆠𑇀𑆥𑇀𑆫𑆩𑆶𑆑𑇀𑆠𑆂 𑆱𑆁𑆱𑆳𑆫𑆳𑆢𑇀𑆨𑆮𑆴𑆠𑆶𑆩𑆴𑆖𑇀𑆗𑆠𑆴  𑇅
𑆨𑆑𑇀𑆠𑇀𑆪𑆶𑆢𑇀𑆫𑆼𑆑𑆳𑆠𑇀𑆱𑆩𑆸𑆣𑇀𑆪𑆾𑆢𑆪𑆳𑆠𑇀𑆓𑆨𑆵𑆫𑆮𑆴𑆖𑆴𑆤𑇀𑆠𑆪𑆳 𑇆𑇑/𑇒𑇗𑇆

𑆱𑇀𑆮𑆱𑆠𑇀𑆠𑆳𑆥𑇀𑆫𑆳𑆠𑆴𑆨𑆳𑆫𑇀𑆡𑆁 𑆦𑆶𑆬𑇀𑆬𑆠𑆴 𑆪𑆂 𑆑𑆳𑆱𑆸𑆠𑆴𑆑𑇀𑆫𑆩𑆂  𑇅
𑆱𑆁𑆲𑆳𑆫𑆖𑆑𑇀𑆫𑆑𑆫𑇀𑆠𑇀𑆠𑇀𑆫𑆵 𑆖 𑆧𑆾𑆣𑆤𑆩𑆾𑆘𑆑𑆵𑆢𑆪𑆳 𑇆𑇑/𑇒𑇘𑇆

यर्हि कश्चित्प्रमुक्तः संसाराद्भवितुमिच्छति  ।
भक्त्युद्रेकात्समृध्योदयात्गभीरविचिन्तया ॥१/२७॥

स्वसत्ताप्रातिभार्थं फुल्लति यः कासृतिक्रमः  ।
संहारचक्रकर्त्त्री च बोधनमोजकीदया ॥१/२८॥

Yarhi kaścitpramuktaḥ saṃsārādbhavitumicchati  |
Bhaktyudrekātsamṛdhyodayātgabhīravicintayā || 1/27 ||

Svasattāprātibhārthaṃ phullati yaḥ kāsṛtikramaḥ  |
Saṃhāracakrakarttrī ca bodhanamojakīdayā || 1/28 ||

When (yarhi) someone (kaścid), having amply furnished (samṛdhya) with an inner reflection (gabhīra-vicintayā) on account of the rising of the abundance of Devotion, (bhakti-udrekāt…udayāt) wants (icchati) to be (bhavitum) freed from transmigration (pramuktaḥ…saṃsārāt), (then) for the sake of (making shine) the intuition of one’s own Existence or Perfect I-consciousness (sva-sattā-prātibha-artham), a mystical process (kāsṛti-kramaḥ) of Awakening (bodhanam) expands (phullati) that is (yaḥ) the Spinner of the Wheel of Withdrawal (saṃhāra-cakra-karttrī) and (ca) the Favor of the Vitalizing One (ojakī-dayā). || 1/27-28 ||

Notes:

If someone recognizes such a trap of mind merely through the Favor of the Supreme Lord and wants to be freed from his whirlwind of confusions that is clearly the sign of the ‘Rising of Devotion for the Truth’, a mystical process starts in him. The Spinner of the Wheel of Withdrawal is nothing but the Power of one’s Self-awareness, the Supreme Mistress of the Lord. May Her Vitalizing Gift descend on everyone.

 

Dvitīyollāsaḥ

Second Outpouring

Yāgasamutthānam

The Rise of Sacrifice

𑆤𑆷𑆤𑆁 𑆣𑆵𑆫𑆾𑇁𑆨𑆴𑆘𑆳𑆤𑆵𑆠 𑆖𑆴𑆠𑇀𑆠𑆳𑆮𑆴𑆖𑇀𑆗𑆼𑆢𑆑𑆬𑇀𑆥𑆤𑆳𑆩𑇀  𑇅
𑆩𑆷𑆬𑆁 𑆪𑆱𑇀𑆪𑆳𑆂 𑆥𑇀𑆫𑆧𑆤𑇀𑆣𑆱𑇀𑆪 𑆬𑆴𑆕𑇀𑆓𑆫𑆷𑆥𑆁 𑆖𑆴𑆠𑆾𑇁𑆤𑇀𑆠𑆫𑆳 𑇆𑇒/𑇑𑇆

𑆑𑇀𑆫𑆵𑆝𑆳𑆫𑆷𑆥𑆳𑆥𑇀𑆫𑆱𑆁𑆒𑇀𑆪𑆳𑆤𑆁 𑆱𑇀𑆮𑆖𑆴𑆠𑇀𑆠𑆼 𑆯𑆧𑇀𑆢𑆖𑆳𑆬𑆤𑆩𑇀  𑇅
𑆥𑆫𑆳𑆩𑆸𑆯𑆼𑆠 𑆨𑆾𑆑𑇀𑆠𑆸𑆠𑇀𑆮𑆁 𑆤𑆽𑆮 𑆱 𑆨𑆳𑆮𑆤𑆳𑆩𑆪𑆳𑆤𑇀 𑇆𑇒/𑇒𑇆

नूनं धीरोऽभिजानीत चित्ताविच्छेदकल्पनाम्  ।
मूलं यस्याः प्रबन्धस्य लिङ्गरूपं चितोऽन्तरा ॥२/१॥

क्रीडारूपाप्रसंख्यानं स्वचित्ते शब्दचालनम्  ।
परामृशेत भोक्तृत्वं नैव स भावनामयान् ॥२/२॥

Nūnaṃ dhīro'bhijānīta cittāvicchedakalpanām  |
Mūlaṃ yasyāḥ prabandhasya liṅgarūpaṃ cito'ntarā || 2/1 ||

Krīḍārūpāprasaṃkhyānaṃ svacitte śabdacālanam  |
Parāmṛśeta bhoktṛtvaṃ naiva sa bhāvanāmayān || 2/2 ||

Therefore (nūnam), the wise (dhīraḥ) should recognize (abhijānīta) the constant activity of mind (citta-aviccheda-kalpanām), of which (yasyāḥ) root (mūlam) assumes the form (liṅga-rūpam) of the sign or characteristic of uninterrupted connection (prabandhasya) between (antarā) thoughts, (and this forms the activity of mind) (citaḥ). || 2/1 ||

The whirlwind of letters (śabda-cālanam) in one’s own mind (sva-citte) is just the reflection of the nature of Play (krīḍā-rūpa-pra-saṃkhyānam). One (saḥ) should lay hold of (parāmṛśeta) the state of the experiencer (bhoktṛ-tvam) (and) not (na…eva) those produced by imagination --i.e. the objects of experience-- (bhāvanā-mayān). || 2/2 ||

Notes:

The Favor of the Vitalizing One makes one wise regarding spiritual matters, as Wisdom here means Awareness of I-consciousness and nothing else. It is nothing to know, but only to be aware of the Knower. Furnished with such a Wisdom, one should contemplate on the fact that one’s mental activity is practically constant. And it is constant because there is always a connection between thoughts, and while the meanings of words come one after another in one’s mind, the reality of the thinker is never changing. Such connection constitutes the activity of mind, and one should recognize the following: one feels that the process of thinking is continuous, but such continuity has nothing to do with thinking. It is the Essential Nature of the Thinker which is continuous. Thinking is not continuous because it is merely a sequence of grabbing and rejecting the meanings of words. Hence, the idea of the ‘continuity of thinking’ is merely a misunderstanding that is governed by one’s own Power in the form of Mātṛkā, the mother of limited knowledge. Only the Existence of one’s Self is without any break. No one can contemplate on this fact without the Grace of the Vitalizing One Who is the Śakti of Śiva, but also no one can contemplate on anything but Her when Her Favor is active. One must make effort in the form of such contemplation until perfect understanding of this apparent mystery becomes clear. This is called Śāktopāya, the Way of Knowledge that is the ‘understanding of the Knower’.

𑆱𑇀𑆮𑆱𑆷𑆮𑆴𑆰𑆪𑆱𑆩𑇀𑆥𑇀𑆫𑆵𑆠𑆼𑆫𑇀𑆬𑆼𑆞𑆶𑆑𑆳𑆩𑆂 𑆥𑇀𑆫𑆱𑆷𑆪𑆠𑆼  𑇅
𑆩𑆩𑆳𑆲𑆩𑆴𑆠𑆴 𑆑𑆳𑆰𑇀𑆜𑆳𑆤𑇀𑆠𑆴𑆑𑆼 𑆇𑆥𑆨𑆾𑆑𑇀𑆠𑆸 𑆖𑆳𑆚𑇀𑆖𑆠𑆵 𑇆𑇒/𑇓𑇆

स्वसूविषयसम्प्रीतेर्लेढुकामः प्रसूयते  ।
ममाहमिति काष्ठान्तिके उपभोक्तृ चाञ्चती ॥२/३॥

Svasūviṣayasamprīterleḍhukāmaḥ prasūyate  |
Mamāhamiti kāṣṭhāntike upabhoktṛ cāñcatī || 2/3 ||

The desire of licking (the letters) (leḍhum-kāmaḥ) rises (pra-sūyate) from the attachment to the self-created content of (mind) (sva-sū-viṣaya-samprīteḥ). And (ca) the enjoyer (of ideas which are born from the letters) (upabhoktṛ) is a fire (añcatī). The (notion of) ‘mine’ (mama… iti) is ‘firewood’ (kāṣṭha), and the (sense) of ‘false I’ (aham… iti) is the ‘fireplace’ (antike). || 2/3 ||

Notes:

Licking the letters here means playing with the meanings of words and images in one’s mind, by means of which one’s intellect is practically ruined in this activity, and it becomes the servant of one’s attachments to created things. The presented example here is the following:

The limited enjoyer of mental activity or meanings of words is just like a fire. The notion of ‘mine (and not mine)’ is an expression for the activity of ‘grabbing and rejecting’ ideas according to one’s likings. Such activity is like the firewood. One fuels the ‘fire of the limited enjoyer’ by putting more and more ‘firewood’ into it in the form of ‘grabbing and rejecting ideas’. In other words, limited perception is fueled by ‘grabbing and rejecting ideas’ that is merely saṃsāric activity. Though the basis of this activity is the ‘fireplace’ of ‘false-I’ in the form of ‘being unaware of one’s I-consciousness’ or ‘one’s uninterrupted existence’.

𑆱𑆳𑆮𑆓𑇀𑆫𑆲𑆳𑆚𑇀𑆖𑆠𑆵𑆁 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆖𑆾𑆢𑆴𑆠𑆱𑇀𑆠𑆶 𑆱𑆩𑆶𑆘𑇀𑆙𑇀𑆪 𑆪𑆂  𑇅
𑆱𑆁𑆮𑆴𑆖𑇀𑆖𑆶𑆬𑇀𑆬𑆴𑆁 𑆱𑇀𑆮𑆥𑆵𑆜𑆁 𑆨𑇀𑆫𑆳𑆤𑇀𑆠𑆾 𑆪𑆾𑆓𑆵 𑆱𑆼𑆮𑆠𑆼 𑆮𑆴𑆢𑆶𑆂 𑇆𑇒/𑇔𑇆

सावग्रहाञ्चतीं स्वात्मचोदितस्तु समुज्झ्य यः  ।
संविच्चुल्लिं स्वपीठं भ्रान्तो योगी सेवते विदुः ॥२/४॥

Sāvagrahāñcatīṃ svātmacoditastu samujjhya yaḥ  |
Saṃvicculliṃ svapīṭhaṃ bhrānto yogī sevate viduḥ || 2/4 ||

(The one) who (yaḥ) is indeed (tu) invited by his own Self (sva-ātmā-coditaḥ), having abandoned (samujjhya) (that) limited fire (sāvagraha-añcatīm), resorts (sevate) to the Fireplace of Consciousness (saṃvid-cullim), is a wise (viduḥ) yogī (yogī), (who is) wandered (bhrāntaḥ) to his own Pīṭha or Sacred Seat (sva-pīṭham). || 2/4 ||

Notes:

‘Being wise’ in this context means ‘being inspired by one’s own Self’. When such an Inspiration takes place by means of Divine Grace, one becomes inspired to leave the reality of this limited fire of one’s mind, and he steps into the Fireplace of Consciousness that is beyond the mind, and consequently, can be located -so to speak- only by one’s I-consciousness. Someone who becomes like this is called someone who is wandered to one’s own Pīṭha or the Seat of the Power of I-consciousness, as such a fortunate one investigates the secret of his own Existence instead of his mental content.

𑆱𑆁𑆮𑆴𑆖𑇀𑆖𑆶𑆬𑇀𑆬𑆿 𑆠𑆶 𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆳𑆢𑆚𑇀𑆖𑆠𑆵𑆬𑆑𑇀𑆰𑆟𑆾𑆢𑆪𑆂  𑇅
𑆠𑆠𑇀𑆱𑇀𑆮𑆑𑇀𑆫𑆵𑆝𑆳𑆩𑆥𑆴 𑆘𑇀𑆚𑆳𑆠𑇀𑆮𑆳 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆮𑆴𑆯𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆫𑆶𑆠𑇀𑆡𑆴𑆠𑆳 𑇆𑇒/𑇕𑇆

संविच्चुल्लौ तु संस्थानादञ्चतीलक्षणोदयः  ।
तत्स्वक्रीडामपि ज्ञात्वा स्वात्मविश्रान्तिरुत्थिता ॥२/५॥

Saṃviccullau tu saṃsthānādañcatīlakṣaṇodayaḥ  |
Tatsvakrīḍāmapi jñātvā svātmaviśrāntirutthitā || 2/5 ||

By standing (saṃsthānāt) in the Fireplace of Consciousness (saṃvit-cullau…tu), the revelation of the nature of the (limited) fire rises (añcatī-lakṣaṇa-udayaḥ). After perceiving (jñātvā) that (tat) as one’s own Play (sva-krīḍām…api), spiritual effort (ut-thitā) (becomes) ‘Resting in one’s own Self’ (sva-ātmā-viśrāntiḥ).  || 2/5 ||

Notes:

Being engaged in I-consciousness is the key to understanding the nature of limited fire. In other words, one cannot understand the nature of limited fire or limited perception while one is engaged in that. One should leave that Fire and then understand it from the viewpoint of the Fireplace of Consciousness. This is because while standing in the limited fire, one thinks that such activity is one’s subject, though in reality it is merely playful objectivity. And this fact is to be seen by means of the State of Real Subjectivity which is the Fireplace of Consciousness. If one is waiting in limited existence for the revelation of its nature because such method is considered as ‘safe’ according to human logic, then one simply stretches Time. And this is exactly what is the purpose of limited existence. Therefore, human logic fails in understanding the real Subject. But after the Courage to step out from limited fire into the ‘not-yet-understood Fireplace of Consciousness’ rises in a yogin, no activity or effort appears real for him apart from Resting in It. This is the meaning of this verse.

𑆃𑆩𑇀𑆯𑆘𑇀𑆚𑆳𑆤𑆮𑆴𑆱𑆫𑇀𑆓𑆂 𑆥𑆫𑆴𑆠𑇀𑆪𑆳𑆓𑆂 𑆱𑇀𑆡𑆴𑆫𑆖𑆼𑆠𑆱𑆳  𑇅
𑆤𑆴𑆫𑆳𑆮𑆫𑆟𑆫𑆷𑆥𑆠𑇀𑆮𑆼 𑆬𑆾𑆬𑆶𑆥𑆪𑆳𑆥𑆴 𑆪𑆾𑆓𑆴𑆤𑆳𑆩𑇀 𑇆𑇒/𑇖𑇆

अम्शज्ञानविसर्गः परित्यागः स्थिरचेतसा  ।
निरावरणरूपत्वे लोलुपयापि योगिनाम् ॥२/६॥

Amśajñānavisargaḥ parityāgaḥ sthiracetasā  |
Nirāvaraṇarūpatve lolupayāpi yoginām || 2/6 ||

Renunciation (pari-tyāgaḥ) of yogī-s (yoginām) is letting go the knowledge of parts (amśa-jñāna-visargaḥ) with motionless mind (sthira-cetasā) and (api) eager desire (lolupayā) for the condition of unveiled nature (nir-āvaraṇa-rūpa-tve). || 2/6 ||

Notes:

Tyāga or ‘renunciation’ is nothing but forgetting the idea of ‘parts’. No parts are experienced by means of one’s senses in real sense, as the idea that the world is composed of different things put together is established merely by thoughts. The senses always see one homogenous reality all around, only one’s mind or limited intellect divides it into parts by investigating the meaning of words like “This is a chair, that is a table”. Therefore, such renunciation can be done only by motionless mind furnished with an unminded desire for the Unveiled State. This ability is awakened in a yogin by Divine Grace during his spiritual journey.

𑆮𑆴𑆑𑆬𑇀𑆥𑆱𑆴𑆤𑇀𑆣𑆶𑆫𑆳𑆘𑆁 𑆠𑆫𑇀𑆠𑆶𑆑𑆳𑆩𑆾 𑆪𑆠𑇀𑆤𑆠𑆫𑇀𑆥𑆟𑆵  𑇅
𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆪𑆳 𑆪𑆳𑆓𑆱𑆩𑆶𑆠𑇀𑆡𑆳𑆤𑆁 𑆩𑆲𑆳𑆩𑆠𑆿 𑇆𑇒/𑇗𑇆

विकल्पसिन्धुराजं तर्तुकामो यत्नतर्पणी  ।
स्वात्मप्रतिष्ठया यागसमुत्थानं महामतौ ॥२/७॥

Vikalpasindhurājaṃ tartukāmo yatnatarpaṇī  |
Svātmapratiṣṭhayā yāgasamutthānaṃ mahāmatau || 2/7 ||

The desire to cross (tartum-kāmaḥ) the ocean of thoughts (vikalpa-sindhurājam) is the Fuel of Exertion (yatna-tarpaṇī). By standing still in one’s own Self (sva-ātmā-pratiṣṭhayā), rising of Sacrifice (takes place) (yāga-sam-utthānam) in (someone who has) great understanding (mahā-matau). || 2/7 ||

Notes:

Such unminded desire fuels the process of transcending the sphere of mind; hence, great understanding means ‘understanding Sacrifice in this way’.

𑆖𑆴𑆠𑇀𑆠𑆱𑇀𑆪 𑆮𑆳𑆠𑆶𑆬𑆥𑇀𑆫𑆠𑇀𑆪𑆪𑆂 𑆱𑆩𑆤𑇀𑆪𑆶𑆩𑆲𑆳𑆓𑆢𑆂  𑇅
𑆱 𑆤𑆳𑆡𑆴𑆠𑆳𑆪 𑆖𑆤𑇀𑆢𑇀𑆫𑆳𑆓𑆢𑆾 𑆧𑆾𑆣𑆥𑇀𑆫𑆠𑇀𑆪𑆪𑆳𑆩𑆸𑆠𑆂 𑇆𑇒/𑇘𑇆

चित्तस्य वातुलप्रत्ययः समन्युमहागदः  ।
स नाथिताय चन्द्रागदो बोधप्रत्ययामृतः ॥२/८॥

Cittasya vātulapratyayaḥ samanyumahāgadaḥ  |
Sa nāthitāya candrāgado bodhapratyayāmṛtaḥ || 2/8 ||

Strong belief in the whirlwind of mind (cittasya…vātula-pratyayaḥ) is a great sickness full of sorrow (samanyu-mahā-gadaḥ). The (saḥ) ‘medicine of the Moon’ (candra-agadaḥ) for a helpless one (nāthitasya) is the Nectar of firm conviction in Consciousness (bodha-pratyaya-amṛtaḥ). || 2/8 ||

Notes:

Being a servant to one’s mind is a great sickness. This sickness can be cured only by means of ‘candrāgadaḥ’ or the ‘medicine of the moon’ that is the medicine of wisdom, which shines in the darkness of spiritual ignorance. The meaning of ‘moon’ has been explained in the Kairavītriṃśakā.

This Wisdom is embodied as the firm conviction in Consciousness that is an experience only known by yogin-s, because someone who is devoted to ‘being aware of the continuous Existence of his own Self’, which is nothing but Consciousness, is called a yogin. Their condition is the only shelter for those who are frightened by the terror-s of saṃsāra.

𑆇𑆢𑇀𑆪𑆾𑆓𑆲𑇀 𑆱𑆠𑇀𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆾𑇁𑆪𑆁 𑆩𑆲𑆳𑆥𑇀𑆫𑆱𑆳𑆢𑆱𑆳𑆫𑆡𑆴𑆂  𑇅
𑆱𑆳𑆣𑆑𑆳𑆤𑆳𑆁 𑆱𑆩𑆳𑆖𑆳𑆫𑆫𑆷𑆥𑆠𑆪𑆳 𑆠𑆫𑆕𑇀𑆓𑆴𑆠𑆂 𑇆𑇒/𑇙𑇆

उद्योगह् सत्प्रयत्नोऽयं महाप्रसादसारथिः  ।
साधकानां समाचाररूपतया तरङ्गितः ॥२/९॥

Udyogah satprayatno'yaṃ mahāprasādasārathiḥ  |
Sādhakānāṃ samācārarūpatayā taraṅgitaḥ || 2/9 ||

This (ayam) real persevering effort (sat-prayatnaḥ) is (truly) continuous endeavour (udyoga) (that is) nothing but the Ocean of Great Favor (mahā-prasāda-sārathiḥ), (which) waves (taraṅgitaḥ) in the form of the procedure (samācāra-rūpatayā) of spiritual aspirants (sādhakānām). || 2/9 ||

Notes:

This heroic activity of yogin-s is called ‘Udyoga’ or ‘Continuous endeavour’, which is not different from the Grace of the Lord Himself. In other words, yogic activity is possible only because of the existence of Divine Grace, Which is an Unlimited Ocean in which spiritual processes are like waves of the ocean. This means that spiritual activities are not at all done by yogin-s individually, as they are not different from the Lord, just as the waves are not different from the ocean. The mere difference exists on the sphere of words. Being furnished with this understanding, spiritual activities become Empowered with Awareness in which Recognition of one’s own Self rests. Let seekers of Reality be flooded with such Awareness for the sake of the Glory of everybody’s Self.

 

Tritīyollāsaḥ

Third Outpouring

Pūrṇasruvaḥ

The Sacrificial Ladle of Fullness

𑆖𑆴𑆠𑇀𑆠𑆱𑇀𑆪 𑆥𑇀𑆫𑆨𑆮𑆾 𑆤𑆳𑆢𑆤𑆴𑆠𑇀𑆪𑆳𑆮𑆴𑆖𑇀𑆗𑆼𑆢𑆧𑆾𑆣𑆤𑆩𑇀  𑇅
𑆱𑆫𑇀𑆮𑆱𑇀𑆩𑆴𑆤𑇀𑆱𑆫𑇀𑆮𑆓𑆾 𑆢𑆵𑆥𑇀𑆠𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆧𑆾𑆣𑆴 𑆱𑇀𑆮𑆫𑆷𑆥𑆠𑆂 𑇆𑇓/𑇑𑇆

चित्तस्य प्रभवो नादनित्याविच्छेदबोधनम्  ।
सर्वस्मिन्सर्वगो दीप्तः स्वात्मबोधि स्वरूपतः ॥३/१॥

Cittasya prabhavo nādanityāvicchedabodhanam  |
Sarvasminsarvago dīptaḥ svātmabodhi svarūpataḥ || 3/1 ||

The source (prabhavaḥ) of mind (cittasya) is the Awakening of eternal continuity of I-consciousness (nāda-nitya-aviccheda-bodhanam), (which) causes the perception of one’s own Self (sva-ātmā-bodhi), (which) pervades everything (sarva-gaḥ) (and) naturally (sva-rūpataḥ) blazing (dīptaḥ) in everyone (sarvasmin). || 3/1 ||

Notes:

The Source of one’s mind is not a created object that can be described; therefore, the verse says that the Source Itself is an act of awakening to the continuity of I-consciousness. In other words, one cannot recognize the Source of all mental activities as an object of experience or mere understanding, but only in the form of ‘keeping a continuous activity of Self-awareness’. This Awareness is hold only by Lord Śiva by means of the mere Fact of His Existence, Which is blazing in everyone without any break.

𑆃𑆲𑆩𑆱𑇀𑆩𑆵𑆠𑆴 𑆱𑆁𑆮𑆴𑆠𑇀𑆠𑆴𑆂 𑆱𑇀𑆮𑆱𑆁𑆮𑆼𑆢𑆤𑆫𑆾𑆲𑆴𑆟𑆵  𑇅
𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆫𑆾𑆲𑆟𑆵 𑆪𑆳 𑆣𑆵𑆫𑆠𑆳𑆱𑆳𑆫𑇀𑆖𑆴𑆲𑆴𑆩𑆳𑆥𑆲𑆂 𑇆𑇓/𑇒𑇆

𑆖𑆴𑆠𑇀𑆠𑆥𑇀𑆫𑆨𑆮𑆬𑆳𑆨𑆯𑇀𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆾𑆢𑇀𑆓𑆠𑆴𑆬𑆑𑇀𑆰𑆟𑆳  𑇅
𑆱 𑆖𑆴𑆤𑇀𑆠𑆳𑆖𑆴𑆤𑇀𑆠𑆪𑆾𑆂 𑆱𑇀𑆮𑆽𑆫𑆂 𑆱𑇀𑆮𑆳𑆤𑆤𑇀𑆢𑆾𑇁𑆥𑆴 𑆮𑆴𑆤𑆳𑆑𑆸𑆠𑆂 𑇆𑇓/𑇓𑇆

अहमस्मीति संवित्तिः स्वसंवेदनरोहिणी  ।
विमर्शारोहणी या धीरतासार्चिहिमापहः ॥३/२॥

चित्तप्रभवलाभश्चिदानन्दोद्गतिलक्षणा  ।
स चिन्ताचिन्तयोः स्वैरः स्वानन्दोऽपि विनाकृतः ॥३/३॥

Ahamasmīti saṃvittiḥ svasaṃvedanarohiṇī  |
Vimarśārohaṇī yā dhīratāsārcihimāpahaḥ || 3/2 ||

Cittaprabhavalābhaścidānandodgatilakṣaṇā  |
Sa cintācintayoḥ svairaḥ svānando'pi vinākṛtaḥ || 3/3 ||

Arising of Self-awareness (vimarśa-ārohaṇī) is the perception (saṃvittiḥ) of ‘I Am’ (aham-asmi…iti), which (yā) grows from the Knowledge (which) derives from one’s own Self (sva-saṃvedana-rohiṇī), (and) is the Burning Fire --lit. removing cold-- of Wisdom (dhīra-tā-sārci-himā-apahaḥ). || 3/2 ||

The attainment of the Source of individual mind (citta-pra-bhava-lābhaḥ) is characterised by the rising of the Bliss of Consciousness (cit-ānanda-ut-gati-lakṣaṇā). Nevertheless (api), one’s own Bliss (sva-ānandaḥ) is (saḥ) independent (svairaḥ) (and) free of (vinā-kṛtaḥ) thoughts or the absence of thoughts (cintā-acintayoḥ). || 3/3 ||

Notes:

Arising of Self-awareness is synonymous with the perception of the real meaning of ‘I Am’ beyond the sphere of words. The Burning Fire of Self-Awareness is called the Bliss of Consciousness, Which rises as the Attainment of the Source of one’s mind. In other words, one cannot know when the Source is attained, because the Source is not a created knowable. Therefore, such an Attainment is characterized by the Bliss of Consciousness that is a subjective state in the core of one’s being, which happens in the form of Samāveśa or Yogic Absorption, also known as spiritual trance, which has nothing to do with thoughts or their absence. This means that such an Absorption derives from the Freedom of the Lord. Though it can pervade any states of consciousness, It always remains untouched by that which It pervades.

𑆃𑆮𑆴𑆖𑇀𑆗𑆼𑆢𑆂 𑆥𑇀𑆫𑆑𑆳𑆯𑆳𑆠𑇀𑆩𑆳 𑆱𑆳 𑆯𑆴𑆮𑆂 𑆯𑆴𑆮𑆖𑆼𑆠𑆤𑆳  𑇅
𑆯𑆑𑇀𑆠𑆴𑆫𑇀𑆪𑆳 𑆑𑆴𑆬 𑆪𑆳𑆓𑆱𑇀𑆫𑆶𑆕𑇀𑆩𑆠𑆴𑆩𑆤𑇀𑆡𑆤𑆑𑆳𑆱𑆸𑆠𑆴𑆂 𑇆𑇓/𑇔𑇆

अविच्छेदः प्रकाशात्मा सा शिवः शिवचेतना  ।
शक्तिर्या किल यागस्रुङ्मतिमन्थनकासृतिः ॥३/४॥

Avicchedaḥ prakāśātmā sā śivaḥ śivacetanā  |
Śaktiryā kila yāgasruṅmatimanthanakāsṛtiḥ || 3/4 ||

The Uninterrupted (avicchedaḥ) Nature of Light (prakāśaḥ-ātmā) is Śiva (śivaḥ). Self-awareness of Śiva (śiva-cetanā) is (sā) called (kila) Śakti (śaktiḥ), Who (yā) is the Secret Path of the Churning of Understanding (mati-manthana-kāsṛtiḥ) (and) the Ladle of Sacrifice (yāga-sruk). || 3/4 ||

Notes:

The Uninterrupted Nature of Light is Śiva, Who is the continuous Fact of Existence, of which Awareness is His Śakti. And Śakti, being the Grace bestowing Power of the Lord, churnes the Secret Path of Yoga or Union. She churns it because She performs several modifications in one’s impressions which constitute one’s view of reality. Such modifications are like the act of churning milk. The churning process produces butter, from which ghee is produced by heating it, and ghee is that which is to be sacrificed in the sacrificial fire with the sacrificial ladle. In the same way, by the modifications of one’s impressions at the root of mind, a matured understanding takes place, then that which is to be sacrificed is sacrificed by means of Awareness. At first, Śakti produces the milk of mind. This flows as the river of saṃsāra. Then She churns it to get butter, which is like the mindset of yogin-s strenghtened by teachings and contemplation. She then heats it while purifying it by removing strong impressions even of previous yogic processes. The Ghee is called ‘Viśuddhajñāna’ or ‘Pure Knowledge’ of the trick of duality between oneself and the Lord, which trick is the condition of individuality. One should rest in the Real Nature of this Pure Knowledge by means of Sacrificing it beyond one’s mind. This Sacrifice is performed by the Ladle of Self-awareness. Therefore, Śakti is the Churner of the ingredients of Sacrifice, and also the performer of the Sacrifice.

𑆪𑆱𑇀𑆪𑆳𑆂 𑆱𑆳 𑆯𑆴𑆮𑆲𑆱𑇀𑆠𑆳 𑆖𑆴𑆠𑆴𑆂 𑆱𑇀𑆮𑆱𑇀𑆡𑆪𑆾𑆓𑆴𑆤𑆂 𑆥𑇀𑆫𑆴𑆪𑆳𑆂  𑇅
𑆩𑆲𑆳𑆫𑇀𑆡𑆾 𑆨𑆳𑆠𑆴 𑆩𑆼𑆬𑆳𑆥𑆼 𑆠𑆼𑆨𑇀𑆪𑆱𑇀𑆠𑆢𑆨𑆴𑆱𑆳𑆫𑆴𑆟𑆂 𑇆𑇓/𑇕𑇆

यस्याः सा शिवहस्ता चितिः स्वस्थयोगिनः प्रियाः  ।
महार्थो भाति मेलापे तेभ्यस्तदभिसारिणः ॥३/५॥

Yasyā sā śivahastā citiḥ svasthayoginaḥ priyāḥ  |
Mahārtho bhāti melāpe tebhyastadabhisāriṇaḥ || 3/5 ||

She is (sā) Supreme Consciousness (citiḥ), the Hand of Śiva (śiva-hastā), (Who) appears (bhāti) as the Great Meaning or Goal (mahā-arthaḥ) in the moment of Melāpa or Encounter (melāpe) for (tebhyaḥ) Her (yasyāḥ) beloved (priyāḥ) yogin-s, (who are) resting in their own Self (sva-stha-yoginaḥ) (and consequently) going to meet with Her (tat-abhi-sāriṇaḥ).  || 3/5 ||

Notes:

Hence, She is the Hand of Śiva, and She appears as the Great Goal beyond objectivity, the Seat of the Subject. Recognition of such Seat is called Melāpa or Encounter with the Power of one’s own Self. She appears this way only for those who are devoted to Her. They are said to be Her priya-s or beloved ones. But why there is devotion to Her Who is Awareness, and not to Śiva Who is Her Holder? Because in the process of turning back from objectivity to Subjectivity, the Lord appears in the Aspect of His Hand to Reach. This is the Process of Their Devotion to each other, while in Their complete unminded unity when subjectivity and objectivity have no difference, such divisions are not existing.

𑆖𑆴𑆠𑇀𑆠𑆱𑆩𑇀𑆧𑆾𑆣𑆑𑆸𑆠𑇀𑆪𑆳𑆪𑆳𑆯𑇀𑆖𑆴𑆠𑇀𑆠𑆱𑆩𑇀𑆥𑇀𑆫𑆵𑆠𑆴𑆱𑆷𑆢𑆤𑆂  𑇅
𑆑𑇀𑆫𑆩𑆠𑆂 𑆑𑇀𑆫𑆩𑆟𑆾 𑆪𑆳𑆓𑆳𑆓𑇀𑆤𑆼𑆫𑇀𑆢𑆳𑆲𑆾 𑆪𑆾𑆓𑆴𑆬𑆳𑆪𑆑𑆂 𑇆𑇓/𑇖𑇆

चित्तसम्बोधकृत्यायाश्चित्तसम्प्रीतिसूदनः  ।
क्रमतः क्रमणो यागाग्नेर्दाहो योगिलायकः ॥३/६॥

Cittasambodhakṛtyāyāścittasamprītisūdanaḥ  |
Kramataḥ kramaṇo yāgāgnerdāho yogilāyakaḥ || 3/6 ||

From the act of enlightening the mind (regarding its own source) (citta-sambodha-kṛtyāyāḥ), attachments to the mind become gradually destroyed (kramataḥ…citta-samprīti-sūdanaḥ). (This) process (is called) (kramaṇaḥ) the Conflagration (dāhaḥ) of Sacrificial Fire (yāga-āgneḥ), clinging to yogin-s (yogin-lāyakaḥ). || 3/6 ||

Notes:

All in all, the process embodies itself in the form of the destruction of attachments to the content of mind. In the end, Śakti appears not just as the churner of ingredients, as the performer of Sacrifice, but also as the Sacrificial Fire Itself, Which burns as the Conflagration of the impressions of duality.

𑆨𑆱𑇀𑆩𑆵𑆑𑆸𑆠𑆳𑆱𑇀𑆠𑆶 𑆪𑆳𑆓𑆱𑇀𑆪 𑆥𑆫𑆳𑆤𑆤𑇀𑆢𑆼𑆤 𑆮𑆳𑆱𑆤𑆳𑆂  𑇅
𑆩𑆲𑆼𑆯𑆱𑆩𑆠𑆳𑆫𑇀𑆡𑆳𑆪 𑆘𑆴𑆲𑇀𑆮𑆼𑆤𑆼𑆮 𑆩𑆲𑆳𑆫𑇀𑆖𑆴𑆰𑆳 𑇆𑇓/𑇗𑇆

भस्मीकृतास्तु यागस्य परानन्देन वासनाः  ।
महेशसमतार्थाय जिह्वेनेव महार्चिषा ॥३/७॥

Bhasmīkṛtāstu yāgasya parānandena vāsanāḥ  |
Maheśasamatārthāya jihveneva mahārciṣā || 3/7 ||

The latent impressions (vāsanāḥ) are burned to ashes (bhasma-kṛtāḥ…tu) by the Great, tongue-like Flames of the Supreme Bliss (jihvena…iva…parā-ānandena… mahā-arciṣā) of Sacrifice (yāgasya), for the sake of Identity with the Great Lord (mahā-īśa-samatā-arthāya). || 3/7 ||

Notes:

The Fire of Śakti is the Supreme Bliss of the Lord’s Supreme Power, which leaves behind the burnt forest of doubts. The field on which the yogin is settled after such Conflagration is devoid of knowables, as It is the Abode of one’s Self. Since in such a Field there is nothing to be identified with but one’s own Self, it is called the Cremation Ground where only separation is sacrificed. Therefore, the Sacrifice is not done by the individual being or paśu, as he is the victim.

𑆪𑆳𑆓𑆳𑆠𑇀𑆱𑆩𑆠𑆪𑆳 𑆨𑆱𑇀𑆩 𑆥𑆫𑆁 𑆮𑆽 𑆱𑆩𑇀𑆥𑇀𑆫𑆬𑆵𑆪𑆠𑆼  𑇅
𑆩𑆲𑆳𑆑𑇀𑆫𑆩𑆱𑆩𑆳𑆫𑆾𑆲𑆼 𑆱𑆲𑆱𑆳 𑆖𑆴𑆢𑇀𑆮𑆴𑆑𑆳𑆱𑆴𑆤𑆳 𑇆𑇓/𑇘𑇆

यागात्समतया भस्म परं वै सम्प्रलीयते  ।
महाक्रमसमारोहे सहसा चिद्विकासिना ॥३/८॥

Yāgātsamatayā bhasma paraṃ vai sampralīyate  |
Mahākramasamārohe sahasā cidvikāsinā || 3/8 ||

(Then,) in ascending to the Great Process (mahā-krama-samārohe) beyond (param…vai) Sacrifice (yāgāt), the ashes (bhasma) vanish (sampralīyate) through Identification (samatayā) with the Sudden (sahasā) Expansion of Consciousness (cit-vikāsinā). || 3/8 ||

Notes:

In the invisible rising of Śāmbhavī Who is the Mistress of the Great Process leading to Happiness, even the ashes of the Sacrificial Fire becomes vanished by means of ‘identification with the sudden expansion of the Oneness of Śiva and Śakti’ that is devoid of any divisions. As it has been said in Kramasadbhāvaḥ:

“And (api) in the Most Excellent State (sarva-utkṛṣṭa-tama-tve), (She) is eagerly occupied with swallowing Awareness --i.e. to consume even Self-awareness-- (vimarśa-grasana-ākulā).”

𑆱𑇀𑆮𑆫𑆷𑆥𑆠𑆂 𑆥𑇀𑆫𑆱𑆳𑆢𑆾𑇁𑆪𑆁 𑆮𑆴𑆨𑆴𑆤𑇀𑆤𑆓𑇀𑆫𑆤𑇀𑆡𑆴𑆗𑆼𑆢𑆤𑆂  𑇅
𑆱𑇀𑆮𑆫𑆷𑆥𑆱𑇀𑆡𑆳𑆥𑆑𑆳𑆢𑇀𑆪𑆾𑆓𑆵 𑆑𑆳𑆫𑇀𑆪𑆠𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆱𑆁𑆓𑆠𑆂 𑇆𑇓/𑇙𑇆

स्वरूपतः प्रसादोऽयं विभिन्नग्रन्थिछेदनः  ।
स्वरूपस्थापकाद्योगी कार्यतः स्वात्मसंगतः ॥३/९॥

Svarūpataḥ prasādo'yaṃ vibhinnagranthichedanaḥ  |
Svarūpasthāpakādyogī kāryataḥ svātmasaṃgataḥ || 3/9 ||

This (ayam) is Grace (prasādaḥ), (which) cuts through the knot of divided (condition) (vibhinna-granthi-chedanaḥ) by Itself (sva-rūpataḥ); consequently (kāryataḥ), by making one stand in one’s own Essential Nature (sva-rūpa-sthāpakāt), the yogin (yogī) becomes allied or united with his own Self (sva-ātmā-saṃgataḥ).  || 3/9 ||

Notes:

This is the Process of Grace, the destroyer of divided existence, by means of which a yogin becomes united with his own Self in an all-pervading way.

𑆪𑆳𑆓𑆾𑆥𑆳𑆪𑆮𑆴𑆤𑆴𑆫𑇀𑆧𑆤𑇀𑆣𑆾 𑆪𑆾𑆓𑆩𑆲𑆳𑆫𑇀𑆡𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆴𑆂  𑇅
𑆧𑆳𑆬𑆳 𑆨𑆷𑆠𑇀𑆮𑆳 𑆑𑆶𑆩𑆳𑆫𑆵𑆮 𑆱𑇀𑆠𑇀𑆫𑆵𑆨𑆳𑆮𑆥𑆫𑆴𑆮𑆫𑇀𑆠𑆴𑆤𑆵 𑇆𑇓/𑇑𑇐𑇆

𑆱𑇀𑆮𑆯𑆑𑇀𑆠𑆴𑆫𑇀𑆮𑇀𑆪𑆱𑆤𑆼 𑆩𑆳𑆠𑆳 𑆘𑆤𑇀𑆩𑆑𑆳𑆬𑆼 𑆥𑆯𑆾𑆫𑇀𑆪𑆠𑆂  𑇅
𑆪𑆾𑆓𑆑𑇀𑆫𑆩𑆼𑇁𑆥𑆴 𑆱𑆩𑇀𑆱𑇀𑆡𑆳𑆪 𑆩𑆼𑆬𑆤𑆁 𑆱𑆽𑆮 𑆢𑆩𑇀𑆥𑆠𑆵 𑇆𑇓/𑇑𑇑𑇆

यागोपायविनिर्बन्धो योगमहार्थसंस्थितिः  ।
बाला भूत्वा कुमारीव स्त्रीभावपरिवर्तिनी ॥३/१०॥

स्वशक्तिर्व्यसने माता जन्मकाले पशोर्यतः  ।
योगक्रमेऽपि सम्स्थाय मेलनं सैव दम्पती ॥३/११॥

Yāgopāyavinirbandho yogamahārthasaṃsthitiḥ  |
Bālā bhūtvā kumārīva strībhāvaparivartinī || 3/10 ||

Svaśaktirvyasane mātā janmakāle paśoryataḥ  |
Yogakrame'pi samsthāya melanaṃ saiva dampatī || 3/11 ||

Having perseverance on the Path of Sacrifice (yāga-upāya-vinirbandhaḥ), is giving importance to the real meaning of Yoga (yoga-mahā-artha-saṃsthitiḥ), like a daughter (kumārī-iva), (who,) having been (bhūtvā) a girl (bālā), is about to becoming a wife (strī-bhāva-parivartinī). || 3/10 ||

For (yataḥ), one’s own Power (sva-śaktiḥ), in the moment of the birth (janma-kāle) of individuality (vyasane), is the Mother (mātā) of the limited being (paśoḥ), but (api) in the process of Yoga (yoga-krame), She (sā…eva), after assuming the form (samsthāya) of Union (melanam), (becomes) Wife and Husband (dampatī). || 3/11 ||

Notes:

One should be awakened in continuity by such Process, as this is the only real meaning of Yoga. It is like the devotion of a girl who is about to becoming a wife after a long time. The existence of Śakti as a mother is like the case of a girl who is dependent on her mother just like a limited being is dependent on the letters. But when She appears as Wife, it is like when the girl transcends her girlhood to unite with her husband, and She also becomes the creator of letters, on Whom now the letters depend. As it has been said in Kramasadbhāvaḥ, Śakti appears as a mother in the birth of individuality, but when the Process of Union takes place, She appears as the united couple of Wife and Husband, as all this reflects the dissolution of duality.

𑆠𑆡𑆳𑆥𑆴 𑆩𑆳𑆠𑆸𑆥𑆶𑆠𑇀𑆫𑇀𑆪𑆾𑆂 𑆱𑆩𑇀𑆧𑆤𑇀𑆣𑆂 𑆱𑆩𑇀𑆱𑆳𑆫𑆮𑆱𑇀𑆠𑆶𑆑𑆂  𑇅
𑆪𑆾𑆓𑆨𑆳 𑆤𑆽𑆮 𑆨𑆳𑆠𑇀𑆪𑆳𑆫𑇀𑆡𑆴𑆑𑆳 𑆠𑆶 𑆱𑆁𑆑𑆵𑆫𑇀𑆟𑆖𑆳𑆫𑆴𑆟𑆩𑇀 𑇆𑇓/𑇑𑇒𑇆

तथापि मातृपुत्र्योः सम्बन्धः सम्सारवस्तुकः  ।
योगभा नैव भात्यार्थिका तु संकीर्णचारिणम् ॥३/१२॥

Tathāpi mātṛputryoḥ sambandhaḥ samsāravastukaḥ  |
Yogabhā naiva bhātyārthikā tu saṃkīrṇacāriṇam || 3/12 ||

Nevertheless (tathā…api), (as) the relationship (sambandhaḥ) of mother and daughter --i.e. child-- (mātṛ-putryoḥ) is the essence of transmigratory existence (samsāra-vastukaḥ), the Splendour of Union (yoga-bhā) does not (na…eva) shine (bhāti) as so (tu) significant (ārthikā) for those (who are) confusedly wandering (in mind) (saṃkīrṇa-cāriṇam). || 3/12 ||

Notes:

Since the dependent relationship of individuality is the essence of saṃsāra, those who are ruined by that do not recognize the significance of the ‘Union with one’s own Self’. Such misunderstanding is exactly the nature of childhood, which simply needs more maturation to be interested in Spiritual Wedding.

𑆑𑆳𑆬𑆾 𑆲𑆳𑆤𑆴𑆂 𑆱𑇀𑆮𑆤𑆴𑆫𑇀𑆨𑆼𑆢𑆨𑆷𑆠𑆼𑆂 𑆱 𑆨𑆮𑆠𑆴 𑆑𑇀𑆰𑆟𑆼  𑇅
𑆘𑆤𑇀𑆩𑆩𑆸𑆠𑇀𑆪𑆶𑆂 𑆱𑇀𑆮𑆱𑆠𑇀𑆠𑆳 𑆮𑆴𑆑𑆬𑇀𑆥𑆑𑆸𑆠𑆾’𑆥𑆴 𑆢𑆶𑆫𑇀𑆩𑆠𑆴𑆂 𑇆𑇓/𑇑𑇓𑇆

कालो हानिः स्वनिर्भेदभूतेः स भवति क्षणे  ।
जन्ममृत्युः स्वसत्ता विकल्पकृतो’पि दुर्मतिः ॥३/१३॥

Kālo hāniḥ svanirbhedabhūteḥ sa bhavati kṣaṇe  |
Janmamṛtyuḥ svasattā vikalpakṛto’pi durmatiḥ || 3/13 ||

Time (kālaḥ) is (saḥ) a false notion (durmatiḥ) of break (hāniḥ) in one’s own uninterrupted Existence (sva-nirbheda-bhūteḥ) in the moment (kṣaṇe) (when) one’s own being (sva-sattā) becomes (bhavati) (divided into) birth and death (janma-mṛtyuḥ), (and it is) created merely by thoughts (vikalpa-kṛtaḥ…api). || 3/13 ||

Notes:

To keep the meaning of this verse as less conceptual as possible, one should contemplate on the fact that Time is the act of thinking.

𑆩𑆴𑆡𑇀𑆪𑆳𑆮𑆴𑆑𑆬𑇀𑆥𑆑𑇀𑆫𑆩𑆱𑆷𑆠𑆑𑆳𑆬𑆂 𑆱𑆁𑆮𑆳𑆫 𑆍𑆑𑆱𑇀𑆠𑆶 𑆠𑆡𑆳 𑆥𑇀𑆫𑆴𑆪𑆳 𑆪𑆳  𑇅
𑆱𑆁𑆪𑆾𑆓𑆑𑆫𑇀𑆠𑇀𑆫𑆵 𑆑𑆴𑆬 𑆑𑆳𑆬𑆱𑆁𑆑𑆫𑇀𑆯𑆴𑆟𑆵 𑆲𑆴 𑆥𑆶𑆠𑇀𑆫𑇀𑆪𑆳𑆱𑇀𑆠𑆶 𑆮𑆴𑆤𑆴𑆫𑇀𑆩𑆴𑆠𑆳 𑆮𑆳 𑇆𑇓/𑇑𑇔𑇆

मिथ्याविकल्पक्रमसूतकालः संवार एकस्तु तथा प्रिया या  ।
संयोगकर्त्री किल कालसंकर्शिणी हि पुत्र्यास्तु विनिर्मिता वा ॥३/१४॥

Mithyāvikalpakramasūtakālaḥ saṃvāra ekastu tathā priyā yā  |
Saṃyogakartrī kila kālasaṃkarśiṇī hi putryāstu vinirmitā vā || 3/14 ||

But (vā) for a daughter (putryāḥ…tu) who (yā) is destined to be (vinirmitā) a Wife (priyā), the only one (ekaḥ…tu) obstacle (saṃvāraḥ) is Time, (which) appears as a series of false thoughts (mithyā-vikalpa-krama-sūta-kālaḥ); hence (tathā), the Producer of Union (saṃyoga-kartrī) is (called) (kila) Kālasaṃkarśiṇī or the One (Who) devours or shortens Time (kāla-saṃ-karśiṇī…hi). || 3/14 ||

Notes:

A girl is destined to be a wife. This means the only distance between her girlhood and wifehood, that is characterized by the union with her husband when their playful separation is over, is Time. Therefore, the producer of Union is called Kālasaṃkarśiṇī or the One (Who) devours or shortens Time, Who is Herself the Spirit of this composition.

 

Caturthollāsaḥ

Fourth Outpouring

Daṇḍayātrāsammadaḥ

Joy of the Bridal Procession

𑆫𑆳𑆘𑆫𑆳𑆘𑆱𑇀𑆠𑇀𑆫𑆴𑆪𑆾𑆫𑆽𑆑𑇀𑆪𑆼 𑆱𑇀𑆮𑆫𑆳𑆘𑇀𑆪𑆱𑆫𑆩𑆼𑆘𑆠𑆼  𑇅
𑆥𑆚𑇀𑆖𑆥𑆴𑆟𑇀𑆝𑆩𑆪𑆵 𑆩𑆕𑇀𑆑𑇀𑆠𑆶𑆁 𑆑𑆳𑆱𑆸𑆠𑆴𑆂 𑆥𑇀𑆫𑆠𑆴𑆥𑆳𑆢𑆴𑆲 𑇆𑇔/𑇑𑇆

राजराजस्त्रियोरैक्ये स्वराज्यसरमेजते  ।
पञ्चपिण्डमयी मङ्क्तुं कासृतिः प्रतिपादिह ॥४/१॥

Rājarājastriyoraikye svarājyasaramejate  |
Pañcapiṇḍamayī maṅktuṃ kāsṛtiḥ pratipādiha || 4/1 ||

In the Unity (aikye) of the King and the Queen (rāja-rājastriyoḥ), shines (ejate) the Lake of their own Kingdom (svarājya-saram). To dive (maṅktum), a secret path (kāsṛtiḥ) (which) consists of five armies (pañca-piṇḍa-mayī), is to be walked (pratipāt) in this world (iha). || 4/1 ||

Notes:

The King and the Queen are the Lord and His Mistress, Śiva and Śakti, everyone’s ‘I’ and ‘Am’, respectively. The Lake of their Kingdom is where They reside in complete unity. A yogin can dive into Their Oneness by walking that path which is leading to the entry to the lake. Such process which consists of five stages was tacitly mentioned previously in the third chapter according to the experience of the author, but now, the same will be explained here by means of the wordings of the Doctrine of the Mahānayaśāstra-s in a more detailed way. These stages one by one contain a group of enemies one must “fight” to turn them into one’s friend, instead of defeating the troops. There is nothing to defeat as nothing is different from one’s own Self. Therefore, making them friends are nothing but understanding them. There is only one enemy: misunderstanding of one’s own Self.

𑆃𑆤𑇀𑆪𑆡𑆳 𑆥𑆶𑆰𑇀𑆥𑆮𑆳𑆛𑇀𑆪𑆼𑆮 𑆢𑇀𑆮𑆳𑆢𑆯𑆵 𑆥𑆫𑆴𑆣𑆳𑆪𑆑𑆂  𑇅
𑆃𑆬𑆱𑆳𑆢𑇀𑆪𑆂 𑆱𑆫𑆁 𑆪𑆼𑆤 𑆫𑆑𑇀𑆰𑇀𑆪𑆠𑆼 𑆱𑆫𑆩𑆟𑇀𑆝𑆬𑆵 𑇆𑇔/𑇒𑇆

अन्यथा पुष्पवाट्येव द्वादशी परिधायकः  ।
अलसाद्यः सरं येन रक्ष्यते सरमण्डली ॥४/२॥

Anyathā puṣpavāṭyeva dvādaśī paridhāyakaḥ  |
Alasādyaḥ saraṃ yena rakṣyate saramaṇḍalī || 4/2 ||

Otherwise (anyathā), the flower-garden (puṣpavāṭī…eva) around the Lake (sara-maṇḍalī) becomes a twelvefold (yaḥ…dvādaśī) fence (paridhāyakaḥ) the Lake (saram) is protected (rakṣyate) by (yena) from the indolent (alasāt). || 4/2 ||

Notes:

If one cannot make the troops one’s friend, the flower-garden around the lake remains an obstacle, and the yogin cannot dive into the Lake of Oneness. In other words, the twelvefold fence is the group of one’s senses, which shows differentiation or duality if a perfect understanding of them by means of the recognition of their Source is not succeeded. This is the Śākta-process which consists of the awakening of one’s Supreme I-consciousness that is the Eye of Śiva. Though one can say that there is also a subsequent Śāmbhava-process so to speak, but that is very subtle and radically subjective, and due to its unminded condition, it can hardly be explained in a similar way.

𑆱𑆩𑇀𑆩𑆴𑆬𑇀𑆪 𑆠𑆫𑆴𑆠𑆳𑆨𑆴𑆂 𑆱𑇀𑆮𑆑𑆵𑆪𑆳 𑆨𑆮𑆤𑇀𑆠𑆴 𑆖𑆑𑇀𑆫𑆴𑆑𑆳𑆂  𑇅
𑆨𑆳𑆮𑆪𑆼𑆤𑇀𑆩𑆴𑆬𑆴𑆠𑆶𑆁 𑆠𑆱𑇀𑆪𑆳 𑆬𑆑𑇀𑆰𑆟𑆳𑆤𑆴 𑆩𑆲𑆳𑆩𑆠𑆴𑆂 𑇆𑇔/𑇓𑇆

सम्मिल्य तरिताभिः स्वकीया भवन्ति चक्रिकाः  ।
भावयेन्मिलितुं तस्या लक्षणानि महामतिः ॥४/३॥

Sammilya taritābhiḥ svakīyā bhavanti cakrikāḥ  |
Bhāvayenmilituṃ tasyā lakṣaṇāni mahāmatiḥ || 4/3 ||

After meeting (sam-milya) with the Leaders (taritābhiḥ), (their) troops (cakrikāḥ) become (bhavanti) one’s friends (sva-kīyāḥ). To meet (militum), the wise (mahā-matiḥ) must meditate (bhāvayet) on their (tasyāḥ) nature (lakṣaṇāni). || 4/3 ||

Notes:

All the groups of the five stages have their Leaders or ‘Taritā-s’ or lit. the ‘Fore-finger’, Who show the path to the next stage. To meet with the Leaders, one should meditate on the Leaders Nature. This means that one should be like the Leader Herself by means of contemplation. Because the difference between oneself and the Leader is that which is to be destroyed, and this way, one can make friends instead of more enemies.

When the yogin becomes one with the specific Leader, he experiences Her Nature, and this moment is said to be the ‘Sealing process’ when the Leader gives the yogin Her Seal or Mudrā as the sign of the completion of Her stage during the development of one’s Awareness, so to speak. Therefore, the Nature of the Leaders and Her Mudrā-s will be explained now in two sections. At first, by means of five śloka-s, the Nature of the specific Leader will by explained. Her Nature teaches us how to contemplate during a specific stage. Though such contemplations are inspired by the Grace of the Lord, one should practise it with continuous endeavour, and the explanation of the way of contemplation is manifested to decrease doubts in spiritual aspirants, regarding the famous question: “what to do?”.

𑆤𑆴𑆫𑆵𑆲𑆳 𑆥𑇀𑆫𑆡𑆩𑆳 𑆱𑆽𑆮 𑆑𑇀𑆰𑆴𑆠𑆴𑆯𑆳𑆪𑆴𑆑𑆫𑆕𑇀𑆑𑆴𑆟𑆵  𑇅
𑆯𑆷𑆤𑇀𑆪𑆳𑆫𑆟𑆥𑆠𑆤𑇀𑆠𑆵 𑆓𑆩𑇀𑆪𑆓𑆨𑆼 𑆯𑆮𑆫𑆷𑆥𑆴𑆟𑆵 𑇆𑇔/𑇔𑇆

निरीहा प्रथमा सैव क्षितिशायिकरङ्किणी  ।
शून्यारणपतन्ती गम्यगभे शवरूपिणी ॥४/४॥

Nirīhā prathamā saiva kṣitiśāyikaraṅkiṇī  |
Śūnyāraṇapatantī gamyagabhe śavarūpiṇī || 4/4 ||

The (sā…eva) first (prathamā), (Who) assumes the form of a corpse (śava-rūpiṇī) is Karaṅkiṇī (, Who) lies motionless on the ground at the end of the world (nirīhā… kṣiti-śāyin-karaṅkiṇī) (, while) sinking into the abyss of the void (śūnya-āraṇa-patantī) through the rift between anything approachable (by the mind) (gamya-gabhe). || 4/4 ||

Notes:

The first Leader is called ‘Karaṅkiṇī’, Who has the formation of a skeleton. The symbol of the Skeleton as being the Subject is explained in Ādarśasaṃgrahavṛttiḥ. Karaṅkiṇī is interested only in ‘Karaṅka’ or the Skeleton (or the Skull as they are the same) that is the Reality of the Subject, and Her Nature is devoted to consuming the whole world in a flash to unleash the full potency of Subjective Awareness.

She relates to the Function of ‘Raudreśvarī’ Who is the Mistress of Rudra, the Destroyer. One should descend into the void --i.e. the absence-- of all the bodies, of all the objects of the senses and of thoughts. One should have one’s subtle and gross bodies completely motionless and without support to make them disappear. One should dissolve oneself by sinking into the Trench of the Unseen between the states of wakefulness and dreaming while one is furnished with faith in the Lord and with strong devotion to getting rid off objectivity including one’s body and mind. Such devotion is the key in this practice. The only technique is the Desire for Recognizing the Unseen, because only this Devotion can transcend the fear which comes with this practice.

Worthy to note that Her Process is obviously impossible to experience while one thinks that the source of the world is something different from oneself, because such a seriously limited aspirant cannot even believe that the whole practice described here is possible or even true.

The viewpoint of Śiva is therefore that which one must learn and practise for the sake of a certain level of purification of one’s ruined intellect. The most effective Scripture for this is Utpaladeva’s Īśvarapratyabhijñākārikāḥ.

This way, the Desire of Karaṅkiṇī has been explained, and one should have the same desire -that is always the gift of Karaṅkiṇī- to achieve this practice. Hence, Karaṅkiṇī is the Mistress Who governs such a process of initial dissolution. As it has been said in Cidgaganacandrikā:

“Oh Mother (amba)! The senses (karāḥ), which (ye) are Your bodies (tava…akṣa-tanavaḥ), are this (eṣa) crooked (aṅkaḥ) formation (vigrahaḥ) consisting of the duality (dvitayam) of internal (antar) and (api) external (bahiḥ), which (yaḥ) (You) lead (nayasi) so (ataḥ) to the Supreme (param) Void of (Subjective) Consciousness (cit-nabhaḥ) for us (naḥ), (so You are) Karaṅkiṇī (when You do that) (karaṅkiṇī…iti).”

Those who are gifted with the Nature of Karaṅkiṇī, should practise Her Nature again and again until stabilization in Her process is attained due to the Experience of Pure Subjectivity by Her Grace. This is the first phase of Self-realization and everything else is mere imagination without entering such Process. The State of Karaṅkiṇī is called ‘prabuddhvabhāvaḥ’ or ‘partially awakened state’ in the Scriptures of the Trika. The attainment of stabilization in Karaṅkiṇī’s Process is said to be Her Mudrā, which will be explained later.

𑆥𑇀𑆫𑆨𑆷𑆪 𑆘𑆳𑆓𑇀𑆫𑆠𑆼 𑆑𑇀𑆫𑆶𑆢𑇀𑆣𑆼 𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆳 𑆮𑆸𑆠𑆥𑆷𑆫𑇀𑆮𑆴𑆑𑆳𑆩𑇀  𑇅
𑆱𑇀𑆮𑆣𑆳𑆩𑇀𑆤𑇀𑆪𑆳𑆩𑆾𑆰𑆴𑆟𑆼 𑆨𑆾𑆑𑇀𑆠𑆶𑆁 𑆮𑆼𑆯𑆴𑆑𑆳𑆁 𑆑𑇀𑆫𑆾𑆣𑆴𑆤𑆵𑆖𑇀𑆗𑆠𑆼 𑇆𑇔/𑇕𑇆

प्रभूय जाग्रते क्रुद्धे द्वितीया वृतपूर्विकाम्  ।
स्वधाम्न्यामोषिणे भोक्तुं वेशिकां क्रोधिनीच्छते ॥४/५॥

Prabhūya jāgrate kruddhe dvitīyā vṛtapūrvikām  |
Svadhāmnyāmoṣiṇe bhoktuṃ veśikāṃ krodhinīcchate || 4/5 ||

Krodhinī (krodhinī), the second (dvitīyā), having mastered (prabhūya) Her anger (kruddhe) against the thiefy nature (āmoṣiṇe) of the world (jāgrate), wants (icchate) to enjoy (bhoktum) the Treasure of Entrance of the previous one (veśikām…vṛta-pūrvikām) in Her own abode (sva-dhāmni). || 4/5 ||

Notes:

The next phase starts with a serious obstacle, because Karaṅkiṇī can enjoy the State of Pure Subjectivity only by means of the total and spontaneous destruction of the whole world. Therefore, when the universe appears again after Karaṅkiṇī’s Absorption, the world stands as an obstacle to Self-realization. In other words, the yogin cannot enjoy the Bliss of Subjectivity without discarding the world, and by recognizing this, the Nature of Karaṅkiṇī is also recognized as being limited by the world; hence, She is not the Supreme State. Such understanding of Karaṅkiṇī’s Nature is said to be Her Mudrā. When the yogin is sealed this way, the next phase opens for him.

The second Leader is called ‘Krodhinī’. She rises in the form of a special Wrath which embodies the fact that the yogin is not satisfied with the Nature of Karaṅkiṇī, namely, that he cannot enjoy the Bliss of Subjectivity together with the universe. The function of Karaṅkiṇī, as it has been already mentioned, is Raudreśvarī, the Destroyer, and She solves this problem by means of destruction. But destruction cannot be the solution anymore because destruction (of the universe) embodies dependency.

From this Wrath, comes the second Desire for the yogin that is the Desire of Krodhinī, the Wrathful One. Her Wrath is nothing but the Desire to extract and enjoy the Reality of the Subject from the objects without destruction. Therefore, Krodhinī relates to the Function called ‘Saṃhārabhakṣinī’ or ‘The Consumer of Destruction’.

Again, there is nothing to extract from the sense objects if the yogin cannot understand the fact that objects have no existence apart from the Subject. If one thinks that object and subject are two different realities and objects are created on their own, no process of Self-realization rises, because such an aspirant lives merely in imagination which he considers “reality”. Krodhinī therefore, grabs a sense object and squeeze it to enjoy the Juice of its Essence that is nothing but the Nectar of the Subject. This is the Realization of ‘Mantra’ or the ‘Reality of ‘I Am’ that is the truth of the existence of an object. This is the first phase of the suprabuddhabhāvaḥ or the perfectly awakened state, in which the yogin recognizes the Bliss of the Subject even during the appearance of the universe, when his Awareness is fusing with a heartwarming sound, taste, etc. This is like grabbing an orange and squeezing its Juice to the mouth. The attainment of stabilization in Krodhinī’s Process is said to be Her Mudrā, which will be explained later. Krodhinī’s Nature is explained in the Cidgaganacandrikā in the following way:

“You (tvam) are (asi) Krodhanī (krodhanī), the embodiment of Mantra (mantra-mūrtiḥ) here --i.e. in our Doctrine-- (iha), the wide open mouth (jṛmbhikā), when (You) want to ravish (saṃjihīrṣayā) the collection of the tattva-s (tasya…tattva-maṇḍalam) from the earth (prakṛti-avadhi) to prakṛti (kṣmāmukham) that is (yat) the abode of limited perception (parimita-grah-āspadam).”

𑆠𑆸𑆠𑆵𑆪𑆳 𑆨𑆽𑆫𑆮𑆵 𑆩𑆷𑆫𑇀𑆠𑆴𑆫𑇀𑆨𑆳𑆠𑆴 𑆱𑆳 𑆱𑇀𑆠𑆧𑇀𑆣𑆬𑆾𑆖𑆤𑆳  𑇅
𑆤𑆴𑆠𑇀𑆪𑆨𑆳𑆮𑆱𑇀𑆪 𑆩𑆣𑇀𑆪𑆼’𑆥𑆴 𑆨𑆷𑆖𑆫𑆵 𑆨𑆷𑆩𑆴𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆳 𑇆𑇔/𑇖𑇆

तृतीया भैरवी मूर्तिर्भाति सा स्तब्धलोचना  ।
नित्यभावस्य मध्ये’पि भूचरी भूमिसंस्थिता ॥४/६॥

Tṛtīyā bhairavī mūrtirbhāti sā stabdhalocanā  |
Nityabhāvasya madhye’pi bhūcarī bhūmisaṃsthitā || 4/6 ||

The third (tṛtīyā), (Who,) though (api) being (bhāti) a Statue --i.e. a motionless awareness-- (mūrtiḥ) with unwinking eyes (stabdha-locanā) in the presence (madhye) of Eternity (nityabhāvasya), (but also) wandering the world (bhū-carī) (while) resting on the Field (bhūmi-saṃsthitā), is (sā) Bhairavī (bhairavī). || 4/6 ||

Notes:

The next phase -again- starts with a serious obstacle, because Krodhinī can enjoy the State of Subjectivity only by means of grabbing and squeezing sense objects to activate the Bliss of the Self. Hence, Krodhinī is limited. Such understanding of Krodhinī’s Nature is said to be Her Mudrā or Seal. When the yogin is sealed this way, the next phase opens for him.

The third Leader is called ‘Bhairavī’ or the ‘Power of Bhairava, the All-pervading One’. When the yogin wants to enjoy the Bliss of the Self without doing anything with objects, Bhairavī rises, and She is related to the Function called ‘Bhūcarī’ or ‘She who moves on the earth’. Under the influence of Bhairavī, the yogin wants to rest in his Self without grabbing or rejecting anything, because Bhairavī wants to transcend objectivity even during the perception of the world or even while moving or existing on the earth by introducing the capability of thoughtlessness to the yogin. He then remains ‘as he is’ without discarding external perception while being immersed internally into his own Self. The Gift of Bhairavī is Her Mudrā, in which the yogin remains firm internally and externally at the same time. This is called the ‘Art of resting in one’s own Self’, which leads to the recognition that one’s own Self is always present, and His Presence is not dependent on the destruction of objectivity or on the consuming of sense objects to unleash Bliss. A famous verse describes Her Nature in the following way:

Antarlakṣyo bahirdṛṣṭirnimeṣonmeṣavarjitā |
Iyaṃ sā bhairavīmudrā sarvatantreṣu gopitā ||

“(When there is) an internal awareness (of one’s Subject) antar-lakṣyaḥ, (but the yogin is also) gazing outside (bahir-dṛṣṭiḥ) without opening or closing the eyes (nimeṣa-unmeṣa-varjitā), this (iyam) is (sā) (called) the Bhairavīmudrā bhairavī-mudrā (that) is kept secret gopitā in all the Tantra-s sarva-tantreṣu.”

Though the Mudrā-s of the previous phases are characterised by Knowledge as they ‘seal’ with ‘Understanding’, in the current phase, the Bhairavīmudrā is mixed with uninterrupted awareness, and therefore, Bhairavīmudrā Itself is that which is to be practised by the yogin. In other words, Karaṅkiṇī and Krodhanī are characterized by the Enjoyment of the Bliss of one’s own Self, but Bhairavī is characterized by Resting in one’ own Self. She is also Blissful because She is the union of Karaṅkiṇī and Krodhanī, but such union embodies an even higher awareness apart from Subjective Bliss. She is the second phase of the suprabuddhabhāvaḥ, in which the fusion of subject and object takes place in the Middle that is the Seat of Self-awareness. The Cidgaganacandrikā expains Bhairavī in the following way:

“Oh Mother Umā (ume)! (When) You (yayā) hold (dhṛtā) the twelve (dviṣaṭ) knots (of the senses) (granthayaḥ) (that are) the great noise of duality full of the embodiments of Vibrations (spanda-mūrti-bhṛta-bheda-ḍambarāḥ), You (tvam) are (asi) Bhairavī (bhairavī), the (sā) State of the Unveiled Sky of Consciousness (nirāvaraṇa-cit-nabhaḥ-padā) (, Who) unites with the world (viśva-melinī…iti).”

𑆱𑇀𑆮𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆖𑆑𑇀𑆫𑆥𑆳𑆬𑆳𑆮𑆬𑆾𑆑𑆴𑆠𑆢𑇀𑆮𑆴𑆰𑆤𑆳𑆯𑆴𑆑𑆳  𑇅
𑆩𑆲𑆳𑆘𑇀𑆮𑆳𑆬𑆯𑆴𑆒𑆳𑆪𑆳𑆂 𑆱𑆳 𑆖𑆠𑆶𑆫𑇀𑆡𑆳 𑆬𑆼𑆬𑆴𑆲𑆳𑆤𑆴𑆑𑆳 𑇆𑇔/𑇗𑇆

स्वसूक्ष्मचक्रपालावलोकितद्विषनाशिका  ।
महाज्वालशिखायाः सा चतुर्था लेलिहानिका ॥४/७॥

Svasūkṣmacakrapālāvalokitadviṣanāśikā  |
Mahājvālaśikhāyāḥ sā caturthā lelihānikā || 4/7 ||

The fourth one (caturthā) of the greatly blazing flames (mahā-jvāla-śikhāyāḥ), (Who) is the destroyer of the enemies observed on one’s own subtle horizon (sva-sūkṣma-cakra-pāla-avalokita-dviṣa-nāśikā), is (sā) Lelihānī (lelihānikā). || 4/7 ||

Notes:

In the phase of Bhairavī, the idea about the difference between ‘the internal’ and ‘the external’ vanishes by means of their union in one’s own Self. Consequently, the yogin sees no difference between inside and outside because the meanings of these words are simply powerless in his case. The next phase is not anymore radically different like in the previous phases. Thus, the fourth phase is said to be an Expansion of Bhairavī, embodying Her ‘Resting process’ in more subtle way. The fourth Leader is called ‘Lelihānī’, the ‘Licking one’. The union of internal and external takes place by Bhairavī when She pierces the duality of the twelve senses, but subtle impressions of duality remain, and these impressions or vāsanā-s constitute one’s subtle body. Such impressions are the enemies of the yogin, so they are gradually licked or swallowed by Lelihānī, until the pressure of duality, which restricts the yogin from being thoughtless, disappears. She is made of greatly blazing flames of Self-awareness, and under Her influence, the yogin rests only on the Supreme Śakti Who is Self-awareness Herself. Subjectivity and objectivity are not a question anymore in this phase. The yogin has a desire for the destruction of duality by means of illuminating the universe. This comes by firm Resting in one’s Self, which is gradually developing by the act of Lelihānī Who destroys impressions of the subtle body. Therefore, Lelihānī is related to the Function called ‘Khecarī’ or ‘The one who pervades the Sky of Consciousness’, which means ‘Constant Awarness of one’s own Self’ beyond subject-object relation. Her Mudrā then gives rise to the unminded state of the final phase. The Cidgaganacandrika explains Lelihānī in the following way:

“Oh Mother (janani)!, (You) exist (bhūyase) as Lelihānā (lelihānayā), (When You) blossom as the mere cause of licking (līḍha-mātra-mukha-bhedayā) with the multitude of the Rays of the Abyss of the destruction of the vāsanā-s or residual impressions of the germs (which) rise in the puryaṣṭaka or the subtle body (aṣṭa-puryudita-bīja-vāsanā-saṃhṛti-pravaṇa-raśmi-puñjayā…iti).”

𑆱𑇀𑆦𑆶𑆛𑆴𑆠𑇀𑆮𑆳 𑆱𑆲𑆱𑆾𑆢𑇀𑆢𑆳𑆩𑆁 𑆱𑇀𑆮𑆒𑆁 𑆨𑆮𑆠𑆴 𑆥𑆚𑇀𑆖𑆩𑆵  𑇅
𑆤 𑆬𑆑𑇀𑆰𑆟𑆵𑆪𑆩𑆽𑆑𑇀𑆪𑆼 𑆱𑆳 𑆪𑆱𑇀𑆩𑆴𑆁𑆯𑇀𑆖𑆫𑆠𑆴 𑆒𑆼𑆖𑆫𑆵 𑇆𑇔/𑇘𑇆

स्फुटित्वा सहसोद्दामं स्वखं भवति पञ्चमी  ।
न लक्षणीयमैक्ये सा यस्मिंश्चरति खेचरी ॥४/८॥

Sphuṭitvā sahasoddāmaṃ svakhaṃ bhavati pañcamī  |
Na lakṣaṇīyamaikye sā yasmiṃścarati khecarī || 4/8 ||

The fifth one (pañcamī), having suddenly burst open (sahasā…sphuṭitvā), becomes (bhavati) one’s own Unlimited Sky (uddāmam…sva-kham) where (yasmin) She (sā) moves (carati), (and where) because of Oneness (aikye), nothing exists (na) (which is) to be perceived or expressed (as an object) (lakṣaṇīyam), (is) Khecarī (khecarī). || 4/8 ||

Notes:

Under the influence of the fifth phase, the yogin identifies himself with Khecarī, Who is constantly pervading or existing in the Unlimited Sky of Consciousness. Here, the term ‘Sky’ stands for the Self’s Endless Nature. While in the previous phase of Lelihānī, Khecarī appeared as the Function, in the fifth phase, Khecarī is not different from the yogin’s Self. The words ‘sahasā’ or ‘suddenly’ stands for the fact that ‘krama’ or ‘succession’ has come to an end in this phase. This is the Reality of ‘Akrama’ or the ‘non-sequential’. This is beyond Absorption or its absence, subject and object, created and uncreated, etc. The rising of Universal Consciousness is that which fills the final stage; hence, the Function behind Khecarī is called ‘Vyomavāmeśvarī’ or ‘The Mistress of the Supreme Sky’ or more precisely ‘The Mistress Who emits all the voids’. In other words, She is the Emitter, the Source of all the other phases, Who is constantly existing as the Unchanging Basis or Essential Nature even of Khecarī.

In the fifth phase, there is the Khecarīmudrā in which is all the Mudrā-s are united in one Single Reality of Supreme Consciousness Which is Vyomavāmeśvarī, in Whom there is no degradation of Awareness even on the lowest plane of manifestation, and the world appears as one’s own Body in complete Unity. Because of this, there is no higher Mudrā than Khecarī, and Khecarī Seals only the Awareness of the Supreme Being and not different states which belong to different phases of different expirants. This will be mentioned later also. In this sense, the Supreme Mudrā is ‘amudrā’ or ‘not-a-mudrā’ that is beyond the sequence of the mudrā-s taught here, as the Chummāsaṃketaprakāśa states:

“Amudrā (amudrā) is nothing but (eva) an aspect (which) has no boundries (vidaśa-ākṛtiḥ) (, as it is) deprived (vivarjitā) of the five artificial mudrā-s beginning with Karaṅkiṇī (karaṅkiṇyādi-mudrābhiḥ…kṛtakābhiḥ) (, and consequently, it is) free of the limitation of perceiving separation (vigraha-graha-saṅkoca-nirmuktā).”

Khecarī is explained in two ways in the Cidgaganacandrikā:

“Oh Devī (devi)! You (tvam) are (bhavasi) Khecarī (khecarī), the Expansion of Consciousness (cit-vikāsinī), (When You are) desirous of the destruction of the expansion of (the diversity which) is uttered from parā to vaikharī (parā-prabhṛti-vaikhara-antima-ullekha-vistara-vilāpana-unmukhī), (and You) Pervade the Unveiled Existence of Śambhu (anāvaraṇa-śambhu-sat-magā).”

“Oh Mother (janani)! (You are) Kuṇḍalinī (kuṇḍalī), the devourer of the abodes of the fire, the sun and the moon --i.e. subject, cognition and object-- (vahni-sūrya-śaśi-dhāma-ghasmarī). (When You) fly (utpatanti) like the lightning --i.e. freely on the sky without obstacles-- (taḍit…iva...asau) and (ca) through the middle path (madhyamena…adhvanā) (You) arrive (gatā) at the Bindu --i.e. Virility-- (bindum) (which) belongs to Śambhu --i.e. of the Śāmbhavasiddha-s’-- (śāmbhavam), (You) are (asi) Khecarī (khecarī).”

𑆠𑆳𑆱𑆳𑆁 𑆠𑆶 𑆠𑆫𑆴𑆠𑆳𑆨𑆴𑆂 𑆥𑆴𑆟𑇀𑆝𑆱𑆩𑇀𑆧𑆤𑇀𑆣𑆳𑆱𑇀𑆠𑆶 𑆩𑆶𑆢𑇀𑆫𑆴𑆠𑆳𑆂  𑇅
𑆠𑆼𑆰𑆳𑆁 𑆠𑆶 𑆥𑆚𑇀𑆖𑆥𑆚𑇀𑆖𑆴𑆤𑇀𑆪𑆂 𑆒𑇀𑆪𑆳𑆠𑆪𑆂 𑆯𑆴𑆰𑇀𑆪𑆫𑆷𑆥𑆴𑆟𑆩𑇀 𑇆𑇔/𑇙𑇆

तासां तु तरिताभिः पिण्डसम्बन्धास्तु मुद्रिताः  ।
तेषां तु पञ्चपञ्चिन्यः ख्यातयः शिष्यरूपिणम् ॥४/९॥

Tāsāṃ tu taritābhiḥ piṇḍasambandhāstu mudritāḥ  |
Teṣāṃ tu pañcapañcinyaḥ khyātayaḥ śiṣyarūpiṇam || 4/9 ||

The Leaders (taritābhiḥ) Seal (mudritāḥ) the Friendship with their Armies (tāsām…piṇḍa-sambandhāḥ) for those (who) assume the nature of a disciple --i.e. one to be taught-- (śiṣya-rūpiṇam), (by receiving) their (teṣām) fivefold (pañca-pañcinyaḥ) denominations (khyātayaḥ). || 4/9 ||

Notes:

All the five Leaders, namely, Karaṅkiṇī, Krodhanī, Bhairavī, Lelihānī and Khecarī seal the ‘friendship with their armies’ for those who are real śiṣya-s or disciples of Consciousness. This way, yogin-s become Siddha-s or Accomplished ones by uniting with the Leaders, and the five States of the Siddha-s are generated in this way.

𑆑𑆫𑆕𑇀𑆑𑆴𑆟𑇀𑆪𑆳 𑆱𑆩𑆳𑆮𑆼𑆯𑆂 𑆱𑆩𑇀𑆧𑆤𑇀𑆣𑆂 𑆰𑆾𑆝𑆯𑆼𑆤 𑆠𑆶  𑇅
𑆄𑆠𑇀𑆩𑆤𑆾 𑆘𑇀𑆚𑆳𑆤𑆫𑆷𑆥𑆯𑇀𑆖 𑆘𑇀𑆚𑆳𑆤𑆱𑆴𑆢𑇀𑆣𑆱𑇀𑆪 𑆩𑆶𑆢𑇀𑆫𑆴𑆠𑆂 𑇆𑇔/𑇑𑇐𑇆

करङ्किण्या समावेशः सम्बन्धः षोडशेन तु  ।
आत्मनो ज्ञानरूपश्च ज्ञानसिद्धस्य मुद्रितः ॥४/१०॥

Karaṅkiṇyā samāveśaḥ sambandhaḥ ṣoḍaśena tu  |
Ātmano jñānarūpaśca jñānasiddhasya mudritaḥ || 4/10 ||

The Samāveśa or Absorption (samāveśaḥ) which is Sealed (mudritaḥ) by Karaṅkiṇī (karaṅkiṇyā) is the connection (sambandhaḥ) with the Sixteenfold (Army) --i.e. the vowels of Subjectivity-- (ṣoḍaśena…tu) and (ca) has the ‘Appearance of the Knowledge of the Self’ (ātmanaḥ…jñāna-rūpaḥ), (which) belongs to the Jñānasiddha or the one who is attained the Realization of the Inner Self (jñāna-siddhasya). || 4/10 ||

The army of Karaṅkiṇī consists of the sixteen vowels which represent the Nature of Pure Subjectivity without any manifestation. Recognition of this sixteenfold Nature is said to be ‘befriending’, and this is true for all the other Siddha-s.

Those beings who are Sealed by this phase are called the Jñānasiddha-s, Who have Knowledge or Realization of their own Self, but only when the universe is destroyed in an instant. When the universe emerges again, because it is Śiva’s Body, and there is no way to destroy it permanently, the realization of the Jñānasiddha vanishes.

𑆨𑆳𑆠𑆣𑆵𑆤𑆳𑆁 𑆖𑆠𑆶𑆫𑇀𑆮𑆴𑆁𑆯𑆱𑆩𑇀𑆧𑆤𑇀𑆣𑆂 𑆱𑆳𑆫𑆖𑆫𑇀𑆮𑆟𑆳  𑇅
𑆑𑇀𑆫𑆾𑆣𑆤𑆳𑆪𑆳𑆂 𑆱𑆩𑆳𑆮𑆼𑆯𑆾 𑆩𑆤𑇀𑆠𑇀𑆫𑆱𑆴𑆢𑇀𑆣𑆱𑇀𑆪 𑆩𑆶𑆢𑇀𑆫𑆴𑆠𑆂 𑇆𑇔/𑇑𑇑𑇆

भातधीनां चतुर्विंशसम्बन्धः सारचर्वणा  ।
क्रोधनायाः समावेशो मन्त्रसिद्धस्य मुद्रितः ॥४/११॥

Bhātadhīnā caturviṃśasambandhaḥ sāracarvaṇā  |
Krodhanāyāḥ samāveśo mantrasiddhasya mudritaḥ || 4/11 ||

The Samāveśa or Absorption (samāveśaḥ) which is Sealed (mudritaḥ) by Krodhinī (krodhanāyāḥ) is the connection (sambandhaḥ) with the Twentyfourfold (Army) --i.e. the twelve senses with internal and external orientations-- (catur-viṃśa-sambandhaḥ) (and) is ‘Tasting the Essence --i.e. ‘I am this’-- (sāra-carvaṇā) of arising thoughts (bhāta-dhīnām), (which) belongs to the Mantrasiddha or the one who enjoys Mantra --i.e. ‘I Am’-- (mantra-siddhasya). || 4/11 ||

Notes:

The army of Krodhinī counts twentyfour, which represents the twelve senses. The duality in this phase is still very strong, so this number is doubled to twentyfour because these yogī-s though enjoy the Bliss of the Self through their senses, they distinguish the external from the internal. Hence, they grab objects by their external senses, and withdraw them into their internal sphere where they Enjoy. Once the yogin transcends such play of the internal and the external, the next phase comes. Because these yogin-s enjoy the reality of ‘Mantra’ or ‘I Am’, they are called the ‘Mantrasiddha-s’.

𑆨𑆽𑆫𑆮𑇀𑆪𑆳𑆥𑆴 𑆱𑆩𑆳𑆮𑆼𑆯𑆂 𑆱𑆩𑇀𑆧𑆤𑇀𑆣𑆾 𑆢𑇀𑆮𑆳𑆢𑆯𑆼𑆤 𑆠𑆶  𑇅
𑆧𑆲𑆴𑆫𑆤𑇀𑆠𑆂𑆱𑆩𑆱𑇀𑆪𑆳 𑆩𑆼𑆬𑆳𑆥𑆱𑆴𑆢𑇀𑆣𑆱𑇀𑆪 𑆩𑆶𑆢𑇀𑆫𑆴𑆠𑆂 𑇆𑇔/𑇑𑇒𑇆

भैरव्यापि समावेशः सम्बन्धो द्वादशेन तु  ।
बहिरन्तःसमस्या मेलापसिद्धस्य मुद्रितः ॥४/१२॥

Bhairavyāpi samāveśaḥ sambandho dvādaśena tu  |
Bahirantaḥsamasyā melāpasiddhasya mudritaḥ || 4/12 ||

The Samāveśa or Absorption (samāveśaḥ) which is surely (api) Sealed (mudritaḥ) by Bhairavī (bhairavyā) is the connection (sambandhaḥ) with the Twelvefold (Army) --i.e. the twelve senses without internal or external orientations-- (dvādaśena…tu) (and) is the ‘Union of internal and external’ (bahir-antar-samasyā), (which) belongs to the Melāpasiddha or the one who comes to rest on Oneness (melāpa-siddhasya). || 4/12 ||

Notes:

The army of Bhairavī is twelvefold, as She pierces the senses and destroys the duality in them. Because Bhairavī is the Goddess of those in whom the external and the internal or the immanent and the transcedent become United, these yogin-s are called Melāpasiddha-s who are the Meeting Place of subject and object, because they transcend both.

𑆯𑆼𑆰𑆢𑆳𑆲𑆂 𑆱𑆩𑆳𑆮𑆼𑆯𑆂 𑆱𑆩𑇀𑆧𑆤𑇀𑆣𑆾𑇁𑆰𑇀𑆛𑆮𑆴𑆣𑆼𑆤 𑆠𑆶  𑇅
𑆖𑆴𑆢𑆓𑇀𑆤𑆼𑆫𑇀𑆬𑆼𑆬𑆴𑆲𑆳𑆤𑆳𑆪𑆳𑆂 𑆯𑆳𑆑𑇀𑆠𑆱𑆴𑆢𑇀𑆣𑆱𑇀𑆪 𑆩𑆶𑆢𑇀𑆫𑆴𑆠𑆂 𑇆𑇔/𑇑𑇓𑇆

शेषदाहः समावेशः सम्बन्धोऽष्टविधेन तु  ।
चिदग्नेर्लेलिहानायाः शाक्तसिद्धस्य मुद्रितः ॥४/१३॥

Śeṣadāhaḥ samāveśaḥ sambandho'ṣṭavidhena tu  |
Cidagnerlelihānāyāḥ śāktasiddhasya mudritaḥ || 4/13 ||

The Samāveśa or Absorption (samāveśaḥ) which is Sealed (mudritaḥ) by Lelihānī (lelihānāyāḥ) is the connection (sambandhaḥ) with the Eightfold (Army) --i.e. the puryaṣṭaka or subtle body-- (aṣṭavidhena…tu) (and It) is ‘Roasting the residues (that remained after the Union of the previous phase) (śeṣa-dāhaḥ) by the Fire of Consciousness (cit-agneḥ), (which) belongs to the Śāktasiddha or the one who is Resting on Śakti or I-consciousness (śākta-siddhasya). || 4/13 ||

Notes:

The army of Lelihānī is eightfold, as She relates to the eightfold subtle body. The yogin-s of this phase are called the Śāktasiddha-s who rest strictly on I-consciousness during their journey which leads to the Identity with Śiva by means of the destruction of the impressions about the opposite --i.e. about the idea that one is not Śiva--. All this is performed solely by the Supreme Śakti.

𑆪𑆂 𑆯𑆳𑆩𑇀𑆨𑆮𑆱𑆩𑆳𑆮𑆴𑆰𑇀𑆛𑆂 𑆒𑆼𑆖𑆫𑇀𑆪𑆳𑆥𑆴 𑆱 𑆩𑆶𑆢𑇀𑆫𑆴𑆠𑆂 𑇅
𑆱𑇀𑆮𑆱𑇀𑆮𑆨𑆳𑆮𑆳𑆪 𑆱𑆩𑇀𑆧𑆤𑇀𑆣𑆂 𑆱𑆴𑆢𑇀𑆣𑆯𑇀𑆖𑆠𑆶𑆫𑇀𑆮𑆴𑆣𑆼𑆤 𑆖 𑇆𑇔/𑇑𑇔𑇆

यः शाम्भवसमाविष्टः खेचर्यापि स मुद्रितः ।
स्वस्वभावाय सम्बन्धः सिद्धश्चतुर्विधेन च ॥४/१४॥

Yaḥ śāmbhavasamāviṣṭaḥ khecaryāpi sa mudritaḥ |
Svasvabhāvāya sambandhaḥ siddhaścaturvidhena ca || 4/14 ||

Who (yaḥ) is the connection (sambandhaḥ) with the Fourfold (Army) --i.e. the fourfold nature of the letter ‘A’-- (caturvidhena) and (ca) filled with the Śāmbhava State (of thoughtlessness) (śāmbhava-samāviṣṭaḥ) is he himself --i.e. not his ‘condition’-- (saḥ) is Sealed (mudritaḥ) even (api) by Khecarī (khecaryā), (as he) attained his own Essential Nature --i.e. he is Śāmbhavasiddha or the one (who has) attained the Cause of Happiness-- (sva-sva-bhāvāya…siddhaḥ). || 4/14 ||

The army of Khecarī is fourfold because She rises as the fourfold phase of the letter ‘A’. Such phase is the final dissolution of duality in one’s own perception through Śāmbhavī, the Power of Śambhu. Here, there is no state to be sealed; hence, such recognition of Supreme I-ness seals the Reality of the Supreme Being and not the ‘State of the Supreme Being’. This difference seems to be minor on the sphere of theory and words, but beyond theory, the ideas of states and phases are gone and only the ‘Being’ remains; hence the wording of this śloka. These yogin-s are called the Śāmbhavasiddha-s as they attained -so to speak- ‘Their Being’, Who is the only Source of Happinness. In fact, the word Śambhu means ‘that one who bestows happiness’ or ‘who exists for happiness’. No Happiness is attained in any state which comes and goes, but only in ‘Identity with the Eternal Being’ Who is everyone’s own Essential Nature.

𑆢𑆯𑆳𑆫𑇀𑆣𑆠𑆫𑆴𑆠𑆳𑆓𑆫𑇀𑆨𑆼 𑆢𑆼𑆯𑆑𑆳𑆬𑆠𑆫𑆁 𑆱𑆫𑆩𑇀  𑇅
𑆖𑆠𑆶𑆂𑆰𑆰𑇀𑆛𑆴𑆩𑆲𑆳𑆮𑆸𑆤𑇀𑆢𑆁 𑆥𑆳𑆜𑆑𑆱𑆠𑇀𑆪𑆠𑆳𑆁 𑆥𑆫𑆩𑇀 𑇆𑇔/𑇑𑇕𑇆

दशार्धतरितागर्भे देशकालतरं सरम्  ।
चतुःषष्टिमहावृन्दं पाठकसत्यतां परम् ॥४/१५॥

Daśārdhataritāgarbhe deśakālatara saram  |
Catuḥṣaṣṭimahāvṛnda pāṭhakasatyatāṃ param || 4/15 ||

In the Union of the five Leaders (daśārdha-taritā-garbhe), the Sixtyfourfold Great Swarm (catuḥ-ṣaṣṭi-mahā-vṛndam) becomes the Supreme (param) Lake (saram) beyond Space and Time (deśa-kāla-taram) (which shines as) the Reality of the reader (pāṭhaka-satya-tām). || 4/15 ||

Notes:

When all the Leaders are united with the yogin this way, and the best of the Siddha-s appear, He embodies the union of the five armies which amounts to sixtyfour. This number represents Totality or the union of Śiva and Śakti, though sometimes this union is represented by the ordinal number ‘Sixtyfifth’ as Supreme Consciousness of Absolute Freedom beyond any possible succession or non-succession.

𑆩𑆲𑆳𑆢𑆼𑆮𑇀𑆪𑆳𑆂 𑆥𑆫𑆳𑆤𑆤𑇀𑆢𑆾 𑆪𑆳𑆓𑆱𑆩𑆶𑆢𑇀𑆫𑆮𑆬𑇀𑆬𑆨𑆳  𑇅
𑆑𑇀𑆫𑆩𑆠𑆂 𑆱𑆳 𑆯𑆴𑆮𑆳𑆩𑇀𑆨𑆾𑆣𑆴𑆁 𑆱𑆁𑆱𑆸𑆠𑇀𑆪𑆳𑆥𑆴 𑆱𑆩𑆳𑆲𑆴𑆠𑆳𑆂 𑇆𑇔/𑇑𑇖𑇆

महादेव्याः परानन्दो यागसमुद्रवल्लभा  ।
क्रमतः सा शिवाम्भोधिं संसृत्यापि समाहिताः ॥४/१६॥

Mahādevyāḥ parānando yāgasamudravallabhā  |
Kramataḥ sā śivāmbhodhiṃ saṃsṛtyāpi samāhitāḥ || 4/16 ||

The Highest Bliss (para-ānandaḥ) of the Great Goddess (mahā-devyāḥ) is the River --lit. mistress of the ocean-- of Sacrifice (yāga-samudra-vallabhā). But (api) after successively spreading (kramataḥ…saṃsṛtya) into the Ocean --lit. receptacle of waters-- of Śiva (śiva-ambhodhim), She (sā) becomes all (samāhitāḥ).  || 4/16 ||

Notes:

The Supreme Bliss of Devī is like a river which flows towards the unlimited ocean from which it originates. Sacrifice here obviously means the dissolution of dualistic perception of the two aspects of Supreme Reality, namely Śiva and Śakti. At the end of Her Bliss flowing towards the unlimited ocean in the form of the described Sacrificial process, She unites with the Ocean of Śiva in perfect Oneness. Because the difference between the ocean and the river is merely that the river flows, which represents ‘Krama’ or ‘the Succession’ of the returning process, while the Ocean is tranquil without any flowing or succession; hence, It is ‘Akrama’.

𑆪𑆳𑆓𑆱𑇀𑆮𑆳𑆢𑆱𑇀𑆠𑆪𑆳 𑆑𑆳𑆬𑆁 𑆓𑇀𑆫𑆳𑆱𑆪𑆠𑇀𑆪𑆤𑆥𑆳𑆪𑆴 𑆠𑆩𑇀  𑇅
𑆱𑆁𑆯𑆳𑆒𑇀𑆪 𑆱𑆾𑆰𑆴𑆠𑆁 𑆑𑆳𑆤𑇀𑆠𑆁 𑆓𑆳𑆪𑆠𑆴 𑆓𑆵𑆠𑆑𑆁 𑆯𑆴𑆮𑆳 𑇆𑇔/𑇑𑇗𑇆

यागस्वादस्तया कालं ग्रासयत्यनपायि तम्  ।
संशाख्य सोषितं कान्तं गायति गीतकं शिवा ॥४/१७॥

Yāgasvādastayā kālaṃ grāsayatyanapāyi tam  |
Saṃśākhya soṣitaṃ kāntaṃ gāyati gītakaṃ śivā || 4/17 ||

The Taste of Sacrifice (yāga-svādaḥ) makes Her (tayā) burn (grāsayati) Time (kālam), (then) She (sā), having embraced (saṃśākhya) Him (tam) (Who) remained (uṣitam), becomes the Wife of Śiva (sivā) (, and) starts to sing (gāyati) the Love Song of Eternity (kāntam…anapāyi…gītakam). || 4/17 ||

Notes:

The Taste of the Intoxicating Bliss which is rising during the real Sacrificial process while She is burning the impressions of ‘separation’ makes Her consume Time which She Herself created merely to Enjoy the Astonishing Flavor of the Destruction of Time. Then She embraces or unites with the One Who remains after Her Intoxicated Act of Destruction, as He is the only one Who cannot be destroyed, Lord Śiva, everyone’s Essential Nature.

𑆖𑆴𑆢𑆩𑇀𑆧𑆫𑆼’𑆨𑆴𑆰𑆴𑆑𑇀𑆠𑆳𑆪 𑆪𑆾𑆓𑆴𑆤𑇀𑆪𑆳𑆂 𑆥𑆶𑆠𑇀𑆫𑆑𑆳𑆪 𑆖  𑇅
𑆢𑆼𑆮𑆵𑆖𑆑𑇀𑆫𑆱𑇀𑆮𑆫𑆷𑆥𑆴𑆟𑇀𑆪𑆳𑆂 𑆯𑆴𑆮𑆳𑆒𑇀𑆪𑆳𑆩𑆳𑆬𑆴𑆤𑆼 𑆤𑆩𑆂 𑇆𑇔/𑇑𑇘𑇆

चिदम्बरे’भिषिक्ताय योगिन्याः पुत्रकाय च  ।
देवीचक्रस्वरूपिण्याः शिवाख्यामालिने नमः ॥४/१८॥

Cidambare’bhiṣiktāya yoginyāḥ putrakāya ca  |
Devīcakrasvarūpiṇyāḥ śivākhyāmāline namaḥ || 4/18 ||

Salutation (namaḥ) to (the one who is) garlanded with a name of Śiva (śiva-ākhyā-māline), enthroned (abhiṣiktāya) in the Sky of Consciousness (cit-ambare), and (ca) is a spiritual son (putrakāya) of a Yoginī (yoginyāḥ) (Who) embodies the Essential Nature of the Wheel of the Goddess (devī-cakra-sva-rūpiṇyāḥ).  || 4/18 ||

𑆪𑆳 𑆑𑆳𑆯𑇀𑆩𑆵𑆫𑆱𑇀𑆮𑆫𑆳𑆪𑆽 𑆮𑆽 𑆑𑆳𑆮𑇀𑆪𑆬𑆳𑆕𑇀𑆓𑆬𑆑𑆫𑇀𑆰𑆴𑆟𑆵  𑇅
𑆑𑆳𑆬𑆨𑆷𑆩𑆴𑆠𑆫𑆕𑇀𑆓𑆳 𑆖 𑆤𑆴𑆫𑇀𑆩𑆬𑆳𑆪𑆽 𑆱𑆢𑆳 𑆤𑆩𑆂 𑇆𑇔/𑇑𑇙𑇆

या काश्मीरस्वरायै वै काव्यलाङ्गलकर्षिणी  ।
कालभूमितरङ्गा च निर्मलायै सदा नमः ॥४/१९॥

Yā kāśmīrasvarāyai vai kāvyalāṅgalakarṣiṇī  |
Kālabhūmitaraṅgā ca nirmalāyai sadā namaḥ || 4/19 ||

Salutation (namaḥ) to the Spotless (nirmalāyai) Voice Who inhabits Kashmir (yā…kāśmīra-svarāyai…vai), (and) pulls the Plough of Wisdom (kāvya-lāṅgala-karṣiṇī) across the land of Time (kāla-bhūmi-taraṅgā) forever (sadā).  || 4/19 ||

𑆤𑆳𑆫𑆵𑆱𑆬𑆵𑆬𑆫𑆷𑆥𑆼𑆟 𑆱𑇀𑆮𑆨𑆳𑆱𑆳𑆧𑆾𑆣𑆴𑆤𑆼 𑆥𑇀𑆫𑆨𑆾  𑇅
𑆖𑆼𑆠𑆤𑆳 𑆩𑆤𑇀𑆡𑆠𑆼 𑆪𑆱𑇀𑆪 𑆪𑆾𑆓𑆴𑆤𑆳𑆁 𑆧𑆾𑆣𑆤𑆼 𑆤𑆩𑆂 𑇆𑇔/𑇒𑇐𑇆

नारीसलीलरूपेण स्वभासाबोधिने प्रभो  ।
चेतना मन्थते यस्य योगिनां बोधने नमः ॥४/२०॥

Nārīsalīlarūpeṇa svabhāsābodhine prabho  |
Cetanā manthate yasya yogināṃ bodhane namaḥ || 4/20 ||

Oh Lord! (prabho) Salutation (namaḥ) to (You Who are) the Revealer of one’s own Light (sva-bhāsā-bodhine), (and) Whose (yasya) Consciousness (cetanā) Churns (manthate) in the Awakening (bodhane) of yogin-s (yoginām) in the form of the Play of Sacrifice (nārī-salīla-rūpeṇa). || 4/20 ||

Notes:

I Salute the Lord Who reveals Himself as everyone’s Unborn, Uninterrupted and All-pervading Essential Nature. His Consciousness, Who is His Supreme Power, is the Churner of Awakening, by means of which He creates spiritual aspirants over and over again to go through the Play of Sacrifice which reveals this fact about itself when it is accomplished.

𑇆𑆮𑆤𑇀𑆢𑆼𑇁𑆲𑆁 𑆒𑆖𑆑𑇀𑆫𑆖𑆳𑆫𑆴𑆟𑆵𑆩𑇀𑇆

॥वन्देऽहं खचक्रचारिणीम्॥

 || Vande'haṃ khacakracāriṇīm ||

I (aham) venerate (vande) the One (Who) is living
in the Wheel of Emptiness (kha-cakra-cāriṇīm). ||

𑇆𑆱𑆩𑆳𑆥𑇀𑆠𑆾’𑆪𑆁 𑆢𑆶𑆫𑇀𑆮𑆳𑆱𑆾𑆤𑆳𑆩𑆑𑆸𑆠𑆯𑇀𑆫𑆵𑆪𑆳𑆓𑆮𑆴𑆬𑆳𑆱𑆂𑇆

॥समाप्तो’यं दुर्वासोनामकृतश्रीयागविलासः॥

 || Samāpto’yaṃ durvāsonāmakṛtaśrīyāgavilāsaḥ  ||

This (ayam) venerable ‘Yāgavilāsaḥ’ or ‘The Shining Forth of Sacrifice’, written by someone by the name Durvāsāḥ (durvāsas-nāma-kṛta-śrī-yāgavilāsa) is finished (samāpta). ||

𑇆𑆯𑆶𑆨𑆁 𑆨𑆷𑆪𑆳𑆠𑇀𑇆

॥शुभं भूयात्॥

 || Śubhaṃ bhūyāt ||

Prathamollāsaḥ

Dvitīyollāsaḥ

Tritīyollāsaḥ

Caturthollāsaḥ

Translated from Sanskrit by David Durvāsāḥ
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