Yogalakṣaṇādhikāraḥ
Investigation of Yoga
अ fरग्मेन्त् fरोम् थे ४थ् छप्तेर् ओf थे मालिनीविजयोत्तरतन्त्र
द्वावेव मोक्षदौ ज्ञेयौ ज्ञानी योगी च शाङ्करि ।
पृथक्त्त्वात्तत्र *** बोद्धव्यं फलकाङ्क्षिभिः ॥२७॥
A fragment from the 4th Chapter of the Mālinīvijayottaratantra
dvāveva mokṣadau jñeyau jñānī yogī ca śāṅkari |
pṛthakttvāttatra *** boddhavyaṃ phalakāṅkṣibhiḥ || 27 ||
Oh Śāṅkari (śāṅkari)! One should know (jñeyau) that both (dvāu…eva) yogī-s (yogī) and (ca) Jñānī-s (jñānī) bestow Liberation (mokṣa-dau), yet due to their differences (pṛthaktvāt…tatra), those desiring the Fruit (phala-kāṅkṣibhiḥ) must understand (the distinctions) (boddhavyam): || 27 ||
ज्ञानं तत्त्रिविधं प्रोक्तं तत्राद्यं श्रुतमिष्यते ।
चिन्तामयमथान्यच्च भावनामयमेव च ॥२८॥
jñānaṃ tattrividhaṃ proktaṃ tatrādyaṃ śrutamiṣyate |
cintāmayamathānyacca bhāvanāmayameva ca || 28 ||
Knowledge (jñānam) is said to be threefold (tat-trividham). The first (ādyam…tatra) is termed (iṣyate) ‘śruta’ or ‘heard’ (śrutam). The (second) is ‘cintāmaya’ or ‘derived from contemplation’ (cintā-mayam), and the third (athā…anyat…ca), ‘bhāvanāmaya’, ‘emerges from realization’ (bhāvanā-mayam…eva…ca). || 28 ||
शास्त्रार्थस्य परिज्ञानं विक्षिप्तस्य श्रुतं मतम् ।
इदमत्रेदमत्रेति इदमत्रोपयुज्यते ॥२९॥
śāstrārthasya parijñānaṃ vikṣiptasya śrutaṃ matam |
idamatredamatreti idamatropayujyate || 29 ||
When one misunderstands (parijñānam) the purpose of the scriptures (śāstra-ārthasya…vikṣiptasya), and thus applies it (upayujyate) as (merely) “this is here, that is there...” (idam…atra…idam…atra…iti…idam…atra), (such) knowledge (matam) is referred as ‘śruta’ or ‘heard’ (śrutam). || 29 ||
श्रुतज्ञानम् कस्यचिच्छुकवच्छ्रुतं पुनः पुनो नान्यद्गदति । शिवतत्त्वं
प्रथमं सद्विद्यापि पञ्चमा वा प्रबुद्धात्मकभाव आद्यन्त एव सुप्रबुद्धश्च
मध्ये’ पीतीदमत्रेदमत्र । सत्यमपीदृशमुच्चरणं नैव शास्त्रार्थः । उपयोगे
स्थित एतत्तुष्टस्य ज्ञानं श्रुतमेव स्थितमपरिज्ञानात्मकमुपदेशश्च
शक्तिरहितः । योगी तूपदेशसारं नयोत्तीर्णमुपलभेत्तथा तत्सारं स्वगोचरे’
लौकिक उपयुज्यते वस्तुतः ।
śrutajñānam kasyacicchukavacchrutaṃ punaḥ puno nānyadgadati | śivatattvaṃ prathamaṃ sadvidyāpi pañcamā vā prabuddhātmakabhāva ādyanta eva suprabuddhaśca madhye’ pītīdamatredamatra | satyamapīdṛśamuccaraṇaṃ naiva śāstrārthaḥ | upayoge sthita etattuṣṭasya jñānaṃ śrutameva sthitamaparijñānātmakamupadeśaśca śaktirahitaḥ | yogī tūpadeśasāraṃ nayottīrṇamupalabhettathā tatsāraṃ svagocare’ laukika upayujyate vastutaḥ |
If someone has kasyacid heard knowledge śruta-jñānam, what he simply does is repetation punaḥ…punaḥ…gadati like a parrot śuka-vat, and nothing else na…anyat. “Śivatattva śiva-tattvam is the first prathamam, while api sadvidyā sadvidyā is the fifth pañcamā”, or vā “the prabuddha state prabuddha-ātmaka-bhāvaḥ is only eva in the beginning and end ādyante, while ca the suprabuddha state supra-buddhaḥ is also api in the middle (of any states) madhye”.
This is the meaning of “this is here, that is there...iti idam…atra…idam…atra” Though api all these are true satyam, merely repeating uccaraṇam these īdṛśam is not na…eva the purpose of the scriptures śāstra-arthaḥ. If someone is satisfied with this etat-tuṣṭasya, and applies (the teachings) this way only upayoge…sthite, his knowledge jñānam will remain sthitam only eva heard śrutam, without proper understanding aparijñāna-ātmakam, thus ca the teachings upadeśaḥ lack power śakti-rahitaḥ.
Thus tu, yogī-s yogī must perceive upalabhet the essence of the teachings upadeśa-sāram beyond the teachings naya-uttīrṇam, so tathā they can employ upayujyate their essence tat-sāram in their own spiritual alaukike realm sva-gocare properly vastutaḥ. || 29 ||
सर्वमालोच्य शास्त्रार्थमानुपूर्व्या व्यवस्थितम् ।
तद्वच्चिन्तामयं ज्ञानं द्विरूपमुपदिश्यते ॥३०॥
sarvamālocya śāstrārthamānupūrvyā vyavasthitam |
tadvaccintāmayaṃ jñānaṃ dvirūpamupadiśyate || 30 ||
When a gradual (ānupūrvyā) understanding (vyavasthitam) of the real (sarvam) purpose of the scriptures shines (śāstra-ārtham), then (tat-vat) one’s knowledge (jñānam) becomes ‘cintāmaya’ (cintā-mayam). One should learn that (upadiśyate) this knowledge has two phases (dvi-rūpam) || 30 ||
मन्दस्वभ्यस्तभेदेन तत्र स्वभ्यस्तमुच्यते ।
सुनिष्पन्ने ततस्तस्मिज्जायते भावनामयम् ॥३१॥
mandasvabhyastabhedena tatra svabhyastamucyate |
suniṣpanne tatastasmijjāyate bhāvanāmayam || 31 ||
These two phases are ‘manda’ or ‘slow’, and ‘svabhyasta’ or ‘matured’ (manda-svabhyasta-bhedena). Then (tatra), when the matured phase (svabhyastam) is stabilized and perfected (suniṣpanne), thus (tataḥ) ‘bhāvanāmaya’ or ‘realized’ (knowledge) (bhāvanā-mayam) emerges (jāyate) in it (tasmin). || 31 ||
यतो योगं समासाद्य योगी योगफलं लभेत् ।
एवं विज्ञानभेदेन ज्ञानी प्रोक्तश्चतुर्विधः ॥३२॥
yato yogaṃ samāsādya yogī yogaphalaṃ labhet |
evaṃ vijñānabhedena jñānī proktaścaturvidhaḥ || 32 ||
Then (yataḥ), upon attaining (samāsādya) union (yogam), the yogī (yogī) harvests (labhet) the Fruit of Yoga (, and becomes a Jñānī) (yoga-phalam). This way (evam), based on different stages of realization (vijñāna-bhedena), it is said (proktaḥ) that Jñānī-s (jñānī) are of four types (catur-vidhaḥ). || 32 ||
संप्राप्तो घटमानश्च सिद्धः सिद्धतमोऽन्यथा ।
योगी चतुर्विधो देवि यथावत्प्रतिपद्यते ॥३३॥
saṃprāpto ghaṭamānaśca siddhaḥ siddhatamo'nyathā |
yogī caturvidho devi yathāvatpratipadyate || 33 ||
(Such types are:)
‘Samprāpta’ or ‘the one who has just reached (Yoga)’ (saṃprāptaḥ), ‘ghaṭamāna’ or ‘the one who is striving’ (ghaṭamānaḥ…ca); and apart from these two (anyathā) (, they can be) ‘siddha-s’ or ‘realized ones’ (siddhaḥ), and (anyathā) ‘siddhatama-s’, or ‘perfectly realized ones’ (siddhatamaḥ). Oh Devi (devi)! Yogī-s (yogī) thus have (pratipadyate) four levels (caturvidhaḥ), according to (these stages) (yathāvat). || 33 ||
समावेशोक्तिवद्योगस्त्रिविधः समुदाहृतः ।
तत्र प्राप्तोपदेशस्तु पारम्पर्यक्रमेण यः ॥३४॥
प्राप्तयोगः स विज्ञेयस्त्रिविधोऽपि मनीषिभिः ।
samāveśoktivadyogastrividhaḥ samudāhṛtaḥ |
tatra prāptopadeśastu pāramparyakrameṇa yaḥ || 34 ||
prāptayogaḥ sa vijñeyastrividho'pi manīṣibhiḥ |
It is said (samudāhṛtaḥ) that Yoga (yogaḥ), just like samāveśa or absorption (samāveśa-ukti-vat), is threefold (trividhaḥ). Moreover (tatra), one enters Yoga (saḥ…yaḥ…prāpta-yogaḥ) by receiving instructions (prāpta-upadeśaḥ…tu) according to the oral tradition (pāramparya-krameṇa). (When Yoga is attained this way,) the wise (manīṣibhiḥ) should understand it in a practical way (vijñeyaḥ) that even (Yoga) (api) has three phases (trividhaḥ). || 34-35ab ||
चेतसो घटनं तत्त्वाच्चलितस्य पुनः पुनः ॥३५॥
यः करोति तमिच्छन्ति घटमानं मनीषिणः ।
cetaso ghaṭanaṃ tattvāccalitasya punaḥ punaḥ || 35 ||
yaḥ karoti tamicchanti ghaṭamānaṃ manīṣiṇaḥ |
Wise (manīṣiṇaḥ) is one who wants (karoti…tam…icchanti…yaḥ) to fix the mind (cetasaḥ) again and again (punaḥ…punaḥ) on the Truth (tattvāt) after it slips away from It (calitasya). This is called ‘striving’ or ‘performing spiritual effort’ (ghaṭa-mānam). || 35-36ab ||
तदेव चेतसा नान्यद्द्वितीयमवलम्बते ॥३६॥
सिद्धयोगस्तदा ज्ञेयो योगी योगफलार्थिभिः ।
tadeva cetasā nānyaddvitīyamavalambate || 36 ||
siddhayogastadā jñeyo yogī yogaphalārthibhiḥ |
(When) his mind (cetasā) does not (na) depend (avalambate) on anything else but the Truth (tat…eva…anyat…dvitīyam), then union is realized (siddha-yogaḥ), and those who would like to harvest the Fruit of Yoga (yoga-phala-arthibhiḥ) should know him (jñeyaḥ) as a realized Yogī (yogī). || 36-37ab ||
यः पुनर्यत्र तत्रैव संस्थितोऽपि यथा तथा ॥३७॥
भुञ्जानस्तत्फलं तेन हीयते न कथंचन ।
सुसिद्धः स तु बोद्धव्यः सदाशिवसमः प्रिये ॥३८॥
yaḥ punaryatra tatraiva saṃsthito'pi yathā tathā || 37 ||
bhuñjānastatphalaṃ tena hīyate na kathaṃcana |
susiddhaḥ sa tu boddhavyaḥ sadāśivasamaḥ priye || 38 ||
Although (punaḥ) the one (saḥ…tu) who (yaḥ) is equally established (saṃsthitaḥ…api) always and everywhere (yatra…tatra...eva…yathā…tathā), and enjoys (bhuñjānaḥ) this Fruit (tat-phalam) while never (na…kathaṃcana) deviating (hīyate) from It (tena), is to be known (boddhavyaḥ) as a Susiddha or a Perfectly Realized one (su-siddhaḥ). He is just like Sadāśiva (sadāśiva-samaḥ), oh Darling (priye)! || 37cd-38 ||
उत्तरोत्तरवैशिष्ट्यमेतेषां समुदाहृतम् ।
ज्ञानिनां योगिनां चैव सिद्धो योगविदुत्तमः ॥३९॥
uttarottaravaiśiṣṭyameteṣāṃ samudāhṛtam |
jñānināṃ yogināṃ caiva siddho yogaviduttamaḥ || 39 ||
These (eteṣām) are said to be (samudāhṛtam) the degrees distinguished by increasing leves of spiritual maturity (uttara-uttara-vaiśiṣṭyam). Such perfectly realized one (siddhaḥ) is the foremost expert in Yoga (yoga-vit-uttamaḥ) among all yogī-s and Jñānī-s (jñāninām…yoginām…ca…eva). || 39 ||
यतोऽस्य ज्ञानमप्यस्ति पूर्वो योगफलोज्झितः ।
यतश्च मोक्षदः प्रोक्तः स्वभ्यस्तज्ञानवान्बुधैः ॥४०॥
yato'sya jñānamapyasti pūrvo yogaphalojjhitaḥ |
yataśca mokṣadaḥ proktaḥ svabhyastajñānavānbudhaiḥ || 40 ||
Because (yataḥ), while the Jñānī has Knowledge (asya…jñānam…api…asti), the yogī (pūrvaḥ) is devoid of the Fruit of Yoga (yoga-phala-ujjhitaḥ). Moreover (yataḥ…ca), as the wise (budhaiḥ) declare (proktaḥ): the bestower of Liberation (mokṣa-daḥ) is one whose Knowledge is based on spiritual maturity (through experience) (svabhyasta-jñānavān). || 40 ||
इत्येतत्कथितं सर्वं विज्ञेयं योगिपूजिते ।
तन्त्रार्थमुपसंहृत्य समासाद्योगिनां हितम् ॥४१॥
ityetatkathitaṃ sarvaṃ vijñeyaṃ yogipūjite |
tantrārthamupasaṃhṛtya samāsādyogināṃ hitam || 41 ||
This way (iti…etat), oh (Darling,) worshipped by yogī-s (yogi-pūjite)! everything (sarvam) that You must know (vijñeyam) has been explained (kathitam) as a summary (upasaṃhṛtya) of the purpose or meaning of the Tantra-s (tantra-artham). Such summary (samāsāt) is suitable and useful (hitam) for yogī-s (yoginām). || 41 ||
