Mahānaya

Yogeśvarācāraḥ

The activity of the Lord of Yoga

Durvāsāḥ

𑆪𑆡𑆳 𑆖𑆤𑇀𑆢𑇀𑆫𑆾 𑆤 𑆨𑆳𑆠𑆴 𑆱𑇀𑆪𑆳𑆢𑇀𑆨𑆳𑆱𑇀𑆑𑆫𑆼𑆟 𑆮𑆴𑆤𑆳 𑆠𑆡𑆳
𑆮𑆴𑆰𑆪𑆳𑆟𑆳𑆁 𑆥𑇀𑆫𑆨𑆷𑆠𑆴𑆱𑇀𑆠𑆤𑇀𑆩𑆳𑆠𑆶𑆫𑇀𑆨𑆴𑆤𑇀𑆤𑆳 𑆱𑆢𑆳 𑆤 𑆠𑆶 𑇆𑇑𑇆

यथा चन्द्रो न भाति स्याद्भास्करेण विना तथा
विषयाणां प्रभूतिस्तन्मातुर्भिन्ना सदा न तु ॥१॥

yathā candro na bhāti syādbhāskareṇa vinā tathā
viṣayāṇāṃ prabhūtistanmāturbhinnā sadā na tu || 1 ||

Just as (yathā) the Moon (candraḥ) does not (na) shine (bhāti…syāt) without (vinā) the Sun (bhāskareṇa); in the same way (tathā), the source (prabhūti) of sense-objects --i.e. the objects of perception-- (viṣayāṇām) does not at all (sadā…na…tu) different (bhinnā) from their perceiver (tat-mātuḥ). || 1 ||

𑆠𑆢𑇀𑆣𑆼𑆠𑆶𑆫𑇀𑆨𑆳𑆱𑇀𑆑𑆫𑆾’ 𑆠𑆯𑇀𑆖 𑆱𑇀𑆮𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠 𑆍𑆮 𑆖
𑆠𑆠𑇀𑆥𑇀𑆫𑆑𑆳𑆯𑆴𑆠 𑆅𑆠𑇀𑆡𑆁 𑆠𑆢𑇀𑆮𑆴𑆰𑆪 𑆅𑆲 𑆑𑆸𑆠𑇀𑆫𑆴𑆩𑆂 𑇆𑇒𑇆

तद्धेतुर्भास्करो’ तश्च स्वप्रकाशित एव च
तत्प्रकाशित इत्थं तद्विषय इह कृत्रिमः ॥२॥

taddheturbhāskaro’ taśca svaprakāśita eva ca
tatprakāśita itthaṃ tadviṣaya iha kṛtrimaḥ || 2 ||

And (ca) thus (ataḥ) their source (tat-hetuḥ) is the Sun (bhāskaraḥ) (that is) Self-luminous (sva-prakāśitaḥ…eva), and (ca) those that shine through It --i.e. through the Sun-- (tat-prakāśitaḥ) are therefore (ittham) Its objects (of perception) (tat-viṣayaḥ) in this world (iha), (and consequently) created or artificial (kṛtrimaḥ). || 2 ||

𑆪𑆾𑆓𑆵 𑆠𑆡𑆳𑆤𑇀𑆠𑆫𑆾 𑆨𑆷𑆠𑆂 𑆱𑆫𑇀𑆮𑆨𑆑𑇀𑆠𑆼𑆰𑆶 𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆂
𑆄𑆠𑇀𑆩𑆩𑆷𑆫𑇀𑆠𑆴𑆂 𑆱 𑆑𑆳𑆬𑆼𑆤 𑆪𑆾𑆘𑆤𑆘𑆂 𑆥𑇀𑆫𑆱𑆳𑆢𑆠𑆂 𑇆𑇓𑇆

योगी तथान्तरो भूतः सर्वभक्तेषु संस्थितः
आत्ममूर्तिः स कालेन योजनजः प्रसादतः ॥३॥

yogī tathāntaro bhūtaḥ sarvabhakteṣu saṃsthitaḥ
ātmamūrtiḥ sa kālena yojanajaḥ prasādataḥ || 3 ||

Hence (tathā), the yogī (yogī) is a being (bhūtaḥ) (who) is internally (antaraḥ) resting --i.e. an internal being-- (saṃsthitaḥ) in all the devotee-s (sarva-bhakteṣu). He (saḥ) is the incarnation of the Self (ātmā-mūrtiḥ), (who) -due to (Divine) Grace (prasādataḥ)- arises in the process of union (yojana-jaḥ) while it persists (kālena). || 3 ||

𑆨𑆑𑇀𑆠𑆾 𑆪𑆾𑆓𑆵𑆢𑆸𑆯𑆾 𑆪𑆾𑆓𑆼 𑆧𑆵𑆘𑆳𑆮𑆣𑆳𑆤𑆠𑆠𑇀𑆥𑆫𑆂
𑆧𑆵𑆘𑆳𑆠𑇀𑆠𑆢𑆳𑆠𑇀𑆩𑆠𑆼𑆘𑆾𑇁 𑆠𑇀𑆫 𑆥𑇀𑆫𑆱𑆫𑆠𑇀𑆪𑆼𑆮 𑆪𑆾𑆓𑆴𑆤𑆳 𑇆𑇔𑇆

भक्तो योगीदृशो योगे बीजावधानतत्परः
बीजात्तदात्मतेजोऽ त्र प्रसरत्येव योगिना ॥४॥

bhakto yogīdṛśo yoge bījāvadhānatatparaḥ
bījāttadātmatejo' tra prasaratyeva yoginā || 4 ||

In Yoga (yoge), a devotee (bhaktaḥ) (becomes) such (īdṛśaḥ) a yogī (yogī) (who is) devoted only to ‘Attention to the Seed’ (of the world) --i.e. to the Subject-- (bījā-avadhāna-tat-paraḥ). Then (tadā) from (that) Bīja or Seed (bījāt), there --i.e. in such identification-- (atra), the Splendour of the Self (ātmā-tejaḥ) shines forth (prasarati…eva) through the yogī (yoginā). || 4 ||

𑆠𑆼𑆘𑆱𑆳𑆑𑆸𑆠𑇀𑆫𑆴𑆩𑆼𑆟 𑆱𑇀𑆪𑆳𑆢𑇀𑆪𑆾𑆓𑆵 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆥𑆫𑆴𑆓𑇀𑆫𑆲𑆂
𑆪𑆾𑆓 𑆍𑆮 𑆠𑆶 𑆱𑆁𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑆾 𑆪𑆾𑆓𑆴𑆱𑆩𑆠𑆪𑆳𑆤𑇀𑆠𑆫𑆩𑇀 𑇆𑇕𑇆

तेजसाकृत्रिमेण स्याद्योगी स्वात्मपरिग्रहः
योग एव तु संप्राप्तो योगिसमतयान्तरम् ॥५॥

tejasākṛtrimeṇa syādyogī svātmaparigrahaḥ
yoga eva tu saṃprāpto yogisamatayāntaram || 5 ||

Through (This) Uncreated (akṛtrimeṇa) Splendour (tejasā), the yogī (syāt…yogī) takes hold of his own Self (svātmā-parigrahaḥ), therefore (tu), yoga or union (yogaḥ…eva) is to be attained (saṃprāptaḥ) by means of identification with (such) yogī (yogi-samatayā) internally (antaram). || 5 ||

𑆘𑆵𑆮 𑆅𑆠𑇀𑆡𑆩𑆪𑆁 𑆖𑆤𑇀𑆢𑇀𑆫𑆂 𑆱𑇀𑆮𑆁 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆩𑆼𑆮 𑆧𑆾𑆣𑆠𑆴
𑆨𑆳𑆱𑇀𑆑𑆫𑆂 𑆯𑆴𑆮𑆤𑆳𑆡𑆾𑇁 𑆥𑆴 𑆖𑆤𑇀𑆢𑇀𑆫𑆨𑆷𑆠𑆴𑆥𑇀𑆫𑆑𑆳𑆯𑆑𑆂 𑇆𑇖𑇆

जीव इत्थमयं चन्द्रः स्वं ग्राह्यमेव बोधति
भास्करः शिवनाथोऽ पि चन्द्रभूतिप्रकाशकः ॥६॥

jīva itthamayaṃ candraḥ svaṃ grāhyameva bodhati
bhāskaraḥ śivanātho' pi candrabhūtiprakāśakaḥ || 6 ||

Hence (ittham), the jīva or individual soul (jīva) is this (ayam) Moon --i.e. a reflection-- (candraḥ), (who) considers (bodhati) himself --i.e. his own Self-- (svam) only (eva) as an object (to be grasped) (grāhyam…eva), though (api) the Sun (bhāskaraḥ) is Lord Śiva (śiva-nāthaḥ), (Who) sheds light on the existence of the Moon --i.e. on the object of perception-- (candra-bhūti-prakāśakaḥ). || 6 ||

𑆨𑆳𑆱𑇀𑆑𑆫𑆾 𑆓𑇀𑆫𑆳𑆲𑆑𑆾 𑆓𑆶𑆥𑇀𑆠𑆂 𑆥𑇀𑆫𑆩𑆳𑆟𑆼𑇁 𑆥𑆴 𑆠𑆶 𑆱𑆳𑆣𑆑𑆂
𑆱𑆳𑆣𑆤𑆳𑆠𑇀𑆱𑆫𑇀𑆮𑆨𑆑𑇀𑆠𑆳𑆤𑆳𑆩𑆼𑆑𑆾 𑆪𑆾𑆓𑆵 𑆱 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆘𑆂 𑇆𑇗𑇆

भास्करो ग्राहको गुप्तः प्रमाणेऽ पि तु साधकः
साधनात्सर्वभक्तानामेको योगी स स्वात्मजः ॥७॥

bhāskaro grāhako guptaḥ pramāṇe' pi tu sādhakaḥ
sādhanātsarvabhaktānāmeko yogī sa svātmajaḥ || 7 ||

The perceiver or subject (grāhakaḥ) is the Sun (bhāskaraḥ), (Who) is hidden (guptaḥ) even (api…tu) in the act of perception (pramāṇe). (He is) the sādhaka or the aspirant (sādhakaḥ), the (saḥ) one (ekaḥ) yogī (yogī) (Who) arises in the Self (sva-ātmā-jaḥ) of all the devotees (sarva-bhaktānām) through sādhana or the spiritual progress --i.e. the path which is leading to Realization-- (sādhanāt). || 7 ||

𑆪𑆾𑆓𑆵 𑆮𑆳 𑆯𑆴𑆮𑆤𑆳𑆡𑆂 𑆱𑇀𑆪𑆳𑆢𑆤𑇀𑆠𑆫𑇀𑆩𑆶𑆒𑆠𑇀𑆮𑆠𑆠𑇀𑆥𑆫𑆂
𑆃𑆲𑆁𑆑𑆳𑆫𑆾𑇁 𑆥𑆴 𑆧𑆳𑆲𑇀𑆪𑆼𑆤 𑆘𑆵𑆮𑆼𑆰𑆶 𑆑𑆴𑆬 𑆱𑆩𑇀𑆥𑇀𑆬𑆶𑆠𑆂 𑇆𑇘𑇆

योगी वा शिवनाथः स्यादन्तर्मुखत्वतत्परः
अहंकारोऽ पि बाह्येन जीवेषु किल सम्प्लुतः ॥८॥

yogī vā śivanāthaḥ syādantarmukhatvatatparaḥ
ahaṃkāro' pi bāhyena jīveṣu kila samplutaḥ || 8 ||

Or in other words (vā), the yogī (yogī) (in all the devotees) is actually Lord Śiva (śiva-nāthaḥ…syāt), (Who is) devoted only to introversion (antar-mukha-tva-tatparaḥ), but (api) ahaṃkāra or false-I (ahaṃkāraḥ) is filled (samplutaḥ) with externality (bāhyena) in all the limited beings (jīveṣu…kila). || 8 ||

𑆃𑆤𑇀𑆠𑆫𑇀𑆩𑆶𑆒𑆠𑆪𑆳 𑆑𑆯𑇀𑆖𑆴𑆢𑇀𑆪𑆾𑆓𑆵 𑆮𑆴𑆨𑆳𑆠𑆴 𑆮𑆱𑇀𑆠𑆶𑆠𑆂
𑆬𑆾𑆑𑆼’ 𑆥𑇀𑆪𑆓𑆶𑆟𑆮𑆳𑆤𑇀𑆪𑆠𑇀𑆫 𑆓𑆶𑆟𑆱𑆳𑆓𑆫𑆑𑆵𑆫𑇀𑆠𑆤𑆩𑇀 𑇆𑇙𑇆

अन्तर्मुखतया कश्चिद्योगी विभाति वस्तुतः
लोके’ प्यगुणवान्यत्र गुणसागरकीर्तनम् ॥९॥

antarmukhatayā kaścidyogī vibhāti vastutaḥ
loke’ pyaguṇavānyatra guṇasāgarakīrtanam || 9 ||

By means of ‘introversion’ (antar-mukhatayā), the undefinable (kaścid) yogī (yogī) truly (vastutaḥ) shines (vibhāti) without any attributes (aguṇavān) even (api) in the world (loke), where (yatra) the ocean of attributes --i.e. qualities-- are celebrated --i.e. narrated again and again-- (guṇa-sāgara-kīrtanam). || 9 ||

𑆧𑆲𑆴𑆫𑇀𑆩𑆶𑆒𑆠𑆪𑆳 𑆠𑆱𑇀𑆩𑆳𑆢𑆲𑆁𑆑𑆳𑆫𑆥𑇀𑆫𑆢𑆫𑇀𑆯𑆤𑆩𑇀
𑆓𑆶𑆟𑆱𑆳𑆓𑆫𑆱𑇀𑆮𑆵𑆑𑆳𑆫𑆾 𑆣𑆳𑆫𑇀𑆪𑆠𑆼 𑆠𑆼𑆤 𑆨𑆳𑆮𑆴𑆠𑆂 𑇆𑇑𑇐𑇆

बहिर्मुखतया तस्मादहंकारप्रदर्शनम्
गुणसागरस्वीकारो धार्यते तेन भावितः ॥१०॥

bahirmukhatayā tasmādahaṃkārapradarśanam
guṇasāgarasvīkāro dhāryate tena bhāvitaḥ || 10 ||

Thus (tasmāt), through extroversion (bahir-mukhatayā), ahamkāra or false-I is displayed --i.e. false-I appears-- (aham-kāra-pradarśanam). It --i.e. the appearance of false-I-- is an agreement or association with (such) ocean of attributes --i.e. ideas about oneself-- (guṇa-sāgara-svīkāraḥ) (which) it (tena) produces (bhāvitaḥ), (and consequently) holds --i.e. keep in mind as imagination-- (dhāryate). || 10 ||

𑆱 𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆔𑆤𑆱𑇀𑆠𑆱𑇀𑆪 𑆥𑇀𑆫𑆥𑆚𑇀𑆖𑆾 𑆮𑇀𑆪𑆑𑇀𑆠𑆴𑆠𑆳 𑆩𑆴𑆠𑆳
𑆨𑆳𑆱𑇀𑆑𑆫𑆼𑆟𑆾𑆢𑆴𑆠𑆾𑇁 𑆥𑆴 𑆱 𑆯𑆴𑆮𑆼𑆤 𑆑𑆬𑇀𑆥𑆤𑆳𑆠𑇀𑆩𑆑𑆂 𑇆𑇑𑇑𑇆

स संस्कारघनस्तस्य प्रपञ्चो व्यक्तिता मिता
भास्करेणोदितोऽ पि स शिवेन कल्पनात्मकः ॥११॥

sa saṃskāraghanastasya prapañco vyaktitā mitā
bhāskareṇodito' pi sa śivena kalpanātmakaḥ || 11 ||

That --i.e. false-I-- (saḥ) is composed of saṃksāra-s or impressions (saṃskāra-ghanaḥ), (and) their (tasya) expansion (prapañcaḥ) is vyaktitā or measured --i.e. limited-- individuality (vyaktitā…mitā). Though (api) it --i.e. false-I-- (saḥ) rises (uditaḥ) through the Sun (bhāskareṇa) (or) Śiva (śivena), (it) is characterized by kalpanā or imagination (kalpanā-ātmakaḥ). || 11 ||

𑆪𑆾𑆓𑆴𑆤𑆾 𑆘𑇀𑆚𑆳𑆤𑆁 𑆍𑆮𑆁 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆩𑆤𑇀𑆠𑆫𑆵𑆪𑆠𑆂
𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆲𑆼𑆠𑆶𑆫𑆼𑆮𑆽𑆑𑆾 𑆨𑆳𑆠𑆵𑆲 𑆯𑆽𑆮𑆢𑆫𑇀𑆯𑆤𑆼 𑇆𑇑𑇒𑇆

योगिनो ज्ञानं एवं निर्विकल्पमन्तरीयतः
संस्कारहेतुरेवैको भातीह शैवदर्शने ॥१२॥

yogino jñānaṃ evaṃ nirvikalpamantarīyataḥ
saṃskāraheturevaiko bhātīha śaivadarśane || 12 ||

But (evam) the Knowledge (jñānam) of the yogī (yoginaḥ), being his undergarment --i.e. hidden as the Subject-- (antarīyataḥ), does not derive from any conceptual sphere --i.e. thoughtless-- (nirvikalpam). (It) shines (bhāti) here (iha) in the Doctrine of Śiva (śaiva-darśane) as the sole (ekaḥ) cause of (all the) impressions (saṃskāra-hetuḥ…eva). || 12 ||

𑆃𑆲𑆁 𑆣𑇀𑆪𑆳𑆪𑆳𑆩𑆴 𑆪𑆾𑆓𑆵𑆮 𑆮𑆳𑆲𑆁 𑆮𑆤𑇀𑆢𑆼 𑆩𑆲𑆼𑆯𑇀𑆮𑆫𑆩𑇀
𑆅𑆠𑆴 𑆖𑆴𑆤𑇀𑆠𑆳𑆂 𑆥𑆫𑆳𑆩𑆫𑇀𑆡𑆳𑆢𑆲𑆁𑆑𑆳𑆫𑆓𑆠𑆳𑆱𑇀𑆠𑆠𑆂 𑇆𑇑𑇓𑇆

अहं ध्यायामि योगीव वाहं वन्दे महेश्वरम्
इति चिन्ताः परामर्थादहंकारगतास्ततः ॥१३॥

ahaṃ dhyāyāmi yogīva vāhaṃ vande maheśvaram
iti cintāḥ parāmarthādahaṃkāragatāstataḥ || 13 ||

Therefore (tataḥ), in real sense (parāmarthāt), “I (aham) meditate (dhyāyāmi) like (iva) a yogī (yogī), or (vā) “I (aham) adore (vande) the Great Lord (mahā-īśvaram)” (and similar) ideas (iti…cintāḥ) come forth in ahamkāra or the false-I (aham-kāra-gatāḥ). || 13 ||

𑆨𑆷𑆪𑆂 𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆥𑇀𑆬𑆮𑆾’ 𑆲𑆁 𑆖𑆼𑆠𑆴 𑆖𑆴𑆤𑇀𑆠𑆳 𑆘𑇀𑆚𑆳𑆤𑆘𑇀𑆚𑆥𑇀𑆠𑆪𑆼
𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆴𑆪𑆾𑆓𑆴𑆰𑆶 𑆱𑆠𑇀𑆱𑆶 𑆱𑇀𑆪𑆳𑆠𑇀𑆑𑆺𑆥𑇀𑆠𑆳𑆲𑆁𑆨𑆳𑆮𑆮𑆴𑆱𑇀𑆩𑆸𑆠𑆴𑆂 𑇆𑇑𑇔𑇆

भूयः शास्त्रप्लवो’ हं चेति चिन्ता ज्ञानज्ञप्तये
शास्त्रियोगिषु सत्सु स्यात्कॢप्ताहंभावविस्मृतिः ॥१४॥

bhūyaḥ śāstraplavo’ haṃ ceti cintā jñānajñaptaye
śāstriyogiṣu satsu syātkḷptāhaṃbhāvavismṛtiḥ || 14 ||

But also, (ca) ideas like (iti…cintā) “I (aham) dive into the Scriptures (śāstra-plavaḥ) frequently (bhūyaḥ) to attain knowledge (jñāna-jñaptaye)” (are also like that). (Because) in truly learned yogī-s (satsu…śāstri-yogiṣu), actually (syāt) the ‘oblivion of imagined I-ness’ (arises through the Scriptures, and only this is real Knowledge) (kḷpta-aham-bhāva-vismṛtiḥ). || 14 ||

𑆘𑇀𑆚𑆳𑆤𑆁 𑆮𑆴𑆑𑆬𑇀𑆥𑆘𑆁 𑆠𑆡𑇀𑆪𑆩𑆲𑆁𑆑𑆳𑆫𑆑𑆶𑆥𑆾𑆰𑆑𑆩𑇀
𑆃𑆲𑆁 𑆪𑆾𑆓𑆵𑆠𑆴 𑆖𑆴𑆤𑇀𑆠𑆳𑆥𑆴 𑆥𑇀𑆫𑆲𑆼𑆪𑆳 𑆑𑆸𑆠𑇀𑆫𑆴𑆩𑆳 𑆑𑇀𑆫𑆩𑆳𑆠𑇀 𑇆𑇑𑇕𑇆

ज्ञानं विकल्पजं तथ्यमहंकारकुपोषकम्
अहं योगीति चिन्तापि प्रहेया कृत्रिमा क्रमात् ॥१५॥

jñānaṃ vikalpajaṃ tathyamahaṃkārakupoṣakam
ahaṃ yogīti cintāpi praheyā kṛtrimā kramāt || 15 ||

Thought-born (vikalpa-jam) knowledge (jñānam) is merely (tathyam) the narrow-minded cultivator of false-I (aham-kāra-ku-poṣakam). Even (api) the idea (iti…cintā) “I (aham) am a yogī (yogī)” is to be avoided (praheyā) gradually (kramāt), (as it is) artificial (kṛtrimā). || 15 ||

𑆩𑆠𑆵𑆱𑇀𑆠𑆶 𑆪𑆾𑆓𑆴𑆤𑆂 𑆑𑆺𑆥𑇀𑆠𑆳𑆂 𑆥𑆯𑇀𑆪𑆤𑇀𑆠𑆾 𑆪𑆾𑆘𑆤𑆑𑇀𑆫𑆩𑆼
𑆨𑆷𑆪𑆱𑇀𑆠𑇀𑆮𑆤𑆮𑆣𑆳𑆤𑆼𑆤 𑆯𑆴𑆮𑆱𑆢𑇀𑆨𑆳𑆮𑆘𑇀𑆚𑆥𑇀𑆠𑆪𑆼 𑇆𑇑𑇖𑇆

मतीस्तु योगिनः कॢप्ताः पश्यन्तो योजनक्रमे
भूयस्त्वनवधानेन शिवसद्भावज्ञप्तये ॥१६॥

matīstu yoginaḥ kḷptāḥ paśyanto yojanakrame
bhūyastvanavadhānena śivasadbhāvajñaptaye || 16 ||

To attain the Real Nature of Śiva (śiva-sat-bhāva-jñaptaye), yogī-s (yoginaḥ) should see (paśyantaḥ) (these aforesaid) artificial (kḷptāḥ) ideas (matīḥ…tu) during the process of union (yojana-krame) again and again (bhūyaḥ…tu) by means of indifference (anavadhānena). || 16 ||

𑆇𑆢𑆴𑆠𑆳 𑆪𑆳 𑆪𑆠𑆯𑇀𑆖𑆴𑆠𑇀𑆠𑆼 𑆥𑆶𑆤𑆂 𑆥𑆶𑆤𑆾 𑆮𑆴𑆑𑆳𑆫𑆮𑆠𑇀
𑆩𑆴𑆠𑆱𑆁𑆮𑆴𑆢 𑆍𑆮𑆳𑆠𑆂 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆳𑆱𑇀𑆠𑆳 𑆢𑇀𑆮𑆪𑆫𑆷𑆥𑆢𑆳𑆂 𑇆𑇑𑇗𑇆

उदिता या यतश्चित्ते पुनः पुनो विकारवत्
मितसंविद एवातः ग्राह्यास्ता द्वयरूपदाः ॥१७॥

uditā yā yataścitte punaḥ puno vikāravat
mitasaṃvida evātaḥ grāhyāstā dvayarūpadāḥ || 17 ||

Because (yataḥ) those (tāḥ) which (yāḥ) rise (uditāḥ) (this way) repeatedly (punaḥ…punaḥ) in individual mind (citte) like transformations (vikāravat) of limited or measured consciousness (mita-saṃvidaḥ…eva), (are) therefore (ataḥ) objects to be grabbed (grāhyāḥ), (and they) bestow the nature of duality (dvaya-rūpa-dāḥ). || 17 ||

𑆤𑆴𑆂𑆱𑇀𑆮𑆨𑆳𑆮𑆂 𑆯𑆴𑆮𑆾’ 𑆥𑆴 𑆱𑇀𑆪𑆳𑆢𑇀𑆨𑆑𑇀𑆠𑆼’ 𑆱𑆳𑆮𑆤𑇀𑆠𑆫𑆳𑆠𑇀𑆩𑆑𑆂
𑆠𑆱𑇀𑆪𑆳𑆲𑆩𑇀𑆧𑆾𑆣 𑆍𑆑𑆾’ 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆾’ 𑆢𑇀𑆮𑆪𑆂 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆠𑆂 𑇆𑇑𑇘𑇆

निःस्वभावः शिवो’ पि स्याद्भक्ते’ सावन्तरात्मकः
तस्याहम्बोध एको’ ग्राह्यो’ द्वयः परमार्थतः ॥१८॥

niḥsvabhāvaḥ śivo’ pi syādbhakte’ sāvantarātmakaḥ
tasyāhambodha eko’ grāhyo’ dvayaḥ paramārthataḥ || 18 ||

Though (api…syāt) Śiva (śivaḥ) is devoid of attributes (niḥsvabhāvaḥ), He (asau) is characterized by ‘introversion’ or an ‘inner reality’ (antara-ātmakaḥ) in devotees (bhakte). (And) His (tasya) Self-awareness (aham-bodhaḥ) is one without a second (ekaḥ), cannot be grasped --i.e. as an object-- (agrāhyaḥ). (It is) in real sense: (paramārthataḥ) devoid of duality (advayaḥ). || 18 ||

𑆃𑆲𑆁 𑆨𑆷𑆠𑆾 𑆤𑆴𑆫𑆷𑆥𑇀𑆪𑆯𑇀𑆖 𑆤𑆳𑆤𑆳𑆬𑆑𑇀𑆰𑆟𑆠𑆾 𑆮𑇀𑆪𑆪𑆂
𑆘𑆤𑇀𑆩𑆩𑆸𑆠𑇀𑆪𑇀𑆮𑆾𑆱𑇀𑆠𑆶 𑆩𑆣𑇀𑆪𑆼 𑆱 𑆅𑆠𑆴 𑆮𑆳 𑆩𑆤𑇀𑆪𑆠𑆼 𑆥𑆯𑆶𑆂 𑇆𑇑𑇙𑇆

अहं भूतो निरूप्यश्च नानालक्षणतो व्ययः
जन्ममृत्य्वोस्तु मध्ये स इति वा मन्यते पशुः ॥१९॥

ahaṃ bhūto nirūpyaśca nānālakṣaṇato vyayaḥ
janmamṛtyvostu madhye sa iti vā manyate paśuḥ || 19 ||

Or (vā): “And (ca) I am (ahaṃ) this (ayam) perishable (vyayaḥ) being (bhūtaḥ) (who) is to be defined (nirūpyaḥ) according to the different attributes (applied to me) (nānā-lakṣaṇataḥ)”. The (saḥ) paśu or limited being (paśuḥ) thinks (manyate) like this (iti) during the period (madhye) between birth and death (janma-mṛtyvoḥ). || 19 ||

𑆘𑆤𑇀𑆩𑆩𑆸𑆠𑇀𑆪𑆷𑆨𑆪𑆱𑇀𑆪𑆳𑆠𑇀𑆫 𑆩𑆠𑆴𑆂 𑆱𑆳 𑆱𑇀𑆮𑆤𑆴𑆫𑆷𑆥𑆟𑆳𑆠𑇀
𑆓𑆠𑆳𑆓𑆠𑆮𑆴𑆑𑆬𑇀𑆥𑆽𑆫𑆮𑆖𑇀𑆗𑆴𑆤𑇀𑆤𑆂 𑆱 𑆥𑆯𑆶𑆂 𑆱𑇀𑆩𑆸𑆠𑆂 𑇆𑇒𑇐𑇆

जन्ममृत्यूभयस्यात्र मतिः सा स्वनिरूपणात्
गतागतविकल्पैरवच्छिन्नः स पशुः स्मृतः ॥२०॥

janmamṛtyūbhayasyātra matiḥ sā svanirūpaṇāt
gatāgatavikalpairavacchinnaḥ sa paśuḥ smṛtaḥ || 20 ||

Thus (atra), the (sā) notion (matiḥ) of the pair (called) ‘birth and death’ (janma-mṛtyu-ubhayasya) is that (which arises) because of (this) act of defining oneself --i.e. by applying attributes-- (svanirūpaṇāt), (and) that (saḥ) (being who is) limited --i.e. separated or particularized-- (this way) (avacchinnaḥ) by means of thoughts (that are) coming and going (gata-āgata-vikalpaiḥ), is known (smṛtaḥ) as paśu or individual being (paśuḥ). || 02 ||

𑆘𑆵𑆮𑆱𑇀𑆪 𑆘𑆵𑆮𑆤𑆁 𑆠𑆱𑇀𑆩𑆳𑆘𑇀𑆘𑆤𑇀𑆩𑆩𑆸𑆠𑇀𑆪𑆳𑆠𑇀𑆩𑆑𑆁 𑆱𑇀𑆮𑆠𑆂
𑆠𑆡𑆽𑆮 𑆥𑆯𑆶𑆨𑆳𑆮𑆱𑇀𑆠𑆶 𑆮𑆴𑆑𑆬𑇀𑆥𑆽𑆫𑇀𑆪𑆾 𑆓𑆠𑆳𑆓𑆠𑆽𑆂 𑇆𑇒𑇑𑇆

जीवस्य जीवनं तस्माज्जन्ममृत्यात्मकं स्वतः
तथैव पशुभावस्तु विकल्पैर्यो गतागतैः ॥२१॥

jīvasya jīvanaṃ tasmājjanmamṛtyātmakaṃ svataḥ
tathaiva paśubhāvastu vikalpairyo gatāgataiḥ || 21 ||

So (tasmāt), the life (jīvanam) of an individual being (jīvasya) is naturally (svataḥ) characterized by ‘birth and death’ (janma-mṛtyu-ātmakam), just like (tathā…eva) paśubhāva or limited existence (paśu-bhāvaḥ…tu), which (yaḥ) (is the same, and is characterized by) coming and going (gata-āgataiḥ) thoughts (vikalpaiḥ). || 21 ||

𑆯𑆴𑆮𑆂 𑆥𑆫𑆥𑇀𑆫𑆩𑆳𑆠𑆳𑆱𑆳𑆮𑆴𑆲 𑆖𑆴𑆤𑇀𑆠𑆳𑆤𑆴𑆫𑆷𑆥𑆴𑆠𑆂
𑆱𑇀𑆮𑆼𑆖𑇀𑆗𑆪𑆽𑆮 𑆥𑆯𑆶𑆫𑇀𑆨𑆳𑆠𑆴 𑆱𑇀𑆮𑆪𑆩𑆼𑆮𑆳𑆤𑆶𑆨𑆷𑆪𑆠𑆼 𑇆𑇒𑇒𑇆

शिवः परप्रमातासाविह चिन्तानिरूपितः
स्वेच्छयैव पशुर्भाति स्वयमेवानुभूयते ॥२२॥

śivaḥ parapramātāsāviha cintānirūpitaḥ
svecchayaiva paśurbhāti svayamevānubhūyate || 22 ||

(When) Śiva (śivaḥ), the Supreme Perceiver (para-pramātā) is defined or determined by (means of) thoughts (cintā-nirūpitaḥ) here in this world (iha), He shines (bhāti) (and) experienced (anubhūyate) as the limited being (paśuḥ) himself (svayam…eva…tu) merely (eva) by His own Will (sva-icchayā). || 22 ||

𑆘𑆵𑆮 𑆅𑆠𑇀𑆡𑆁 𑆱𑇀𑆮𑆮𑆤𑇀𑆩𑆴𑆡𑇀𑆪𑆳 𑆯𑆴𑆮𑆁 𑆓𑆠𑆳𑆓𑆠𑆁 𑆖𑆬𑆼
𑆇𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆩𑆥𑆴 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆁 𑆱 𑆧𑆾𑆣𑆠𑆴 𑆯𑆴𑆮𑆒𑆼𑆬𑆤𑆳𑆠𑇀 𑇆𑇒𑇓𑇆

जीव इत्थं स्ववन्मिथ्या शिवं गतागतं चले
उत्तीर्णमपि ग्राह्यं स बोधति शिवखेलनात् ॥२३॥

jīva itthaṃ svavanmithyā śivaṃ gatāgataṃ cale
uttīrṇamapi grāhyaṃ sa bodhati śivakhelanāt || 23 ||

This way (ittham), in (his) confusion (cale), the (saḥ) jīva or individual soul (jīvaḥ) falsely (mithyā) considers (bodhati) Śiva (śivam) as a ‘coming and going’ (entity) (gata-āgatam) just like himself (svavat) (, and consequently as) an object (grāhyam) but (api) supreme --i.e. beyond perception-- (uttīrṇam) according to Śiva’s Play (śiva-khelanāt). || 23 ||

𑆤 𑆠𑆶 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆩𑆴𑆲𑆾𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆁 𑆪𑆢𑇀𑆓𑇀𑆫𑆳𑆲𑆑𑆮𑆴𑆪𑆾𑆘𑆴𑆠𑆩𑇀
𑆯𑆴𑆮𑆾’ 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆾‘ 𑆥𑆴 𑆨𑆳𑆠𑇀𑆪𑆤𑇀𑆠𑆂 𑆱 𑆍𑆮𑆁 𑆩𑆴𑆠𑆖𑆼𑆠𑆱𑆴 𑇆𑇒𑇔𑇆

न तु ग्राह्यमिहोत्तीर्णं यद्ग्राहकवियोजितम्
शिवो’ ग्राह्यो‘ पि भात्यन्तः स एवं मितचेतसि ॥२४॥

na tu grāhyamihottīrṇaṃ yadgrāhakaviyojitam
śivo’ grāhyo‘ pi bhātyantaḥ sa evaṃ mitacetasi || 24 ||

Though (tu) there is no (existence) (na) (of) an object (grāhyam) here (iha) which (yat) would be separated from (its) perceiver (and consequently existing) beyond it (uttīrṇam) --i.e. residing somewhere else as a supreme object beyond ordinary objects--, (grāhaka-viyojitam). (Nevertheless,) despite (api) Śiva (śivaḥ) is not an object to be grasped (agrāhyaḥ), He (saḥ) shines (bhāti) this way --i.e. as a (supreme) object-- (evam) in limited mind (mita-cetasi). || 24 ||

𑆯𑆴𑆮 𑆍𑆮 𑆠𑆡𑆳 𑆨𑆳𑆠𑆴 𑆘𑆵𑆮𑆾 𑆤𑆫𑆂 𑆥𑆯𑆶𑆫𑇀𑆩𑆴𑆠𑆂
𑆯𑆴𑆮𑆳𑆠𑇀𑆠𑆶 𑆤𑆽𑆮 𑆨𑆴𑆤𑇀𑆤𑆯𑇀𑆖 𑆱𑆩𑆨𑆷𑆩𑇀𑆪𑆳𑆁 𑆱 𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆂 𑇆𑇒𑇕𑇆

शिव एव तथा भाति जीवो नरः पशुर्मितः
शिवात्तु नैव भिन्नश्च समभूम्यां स संस्थितः ॥२५॥

śiva eva tathā bhāti jīvo naraḥ paśurmitaḥ
śivāttu naiva bhinnaśca samabhūmyāṃ sa saṃsthitaḥ || 25 ||

Thus (tathā), only (eva) Śiva (śivaḥ) appears (bhāti) as limited (mitaḥ) jīva --lit. the living being-- (jīvaḥ) (or) nara --lit. a person-- (naraḥ) (or) paśu --lit. an animal-- (paśuḥ), but (tu) he (saḥ) is not at all (na…eva) different (bhinnaḥ) from Śiva (śivāt), and (so he --i.e. the limited being--) (ca) firmly rests (saṃsthitaḥ) on the same plane (of existence) (samabhūmyām). || 25 ||

𑆯𑆴𑆮𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑆼𑆫𑆨𑆳𑆮𑆼𑇁 𑆥𑆴 𑆱𑆳𑆣𑆑𑆾𑇁 𑆲𑆁 𑆑𑆡𑆁 𑆠𑆡𑆳
𑆅𑆠𑆴 𑆖𑆼𑆢𑇀𑆪𑆾𑆓𑆩𑆳𑆫𑇀𑆓𑆼𑇁 𑆱𑆿 𑆯𑆴𑆮𑆂 𑆥𑇀𑆫𑆯𑇀𑆤𑆮𑆴𑆤𑆳𑆯𑆑𑆂 𑇆𑇒𑇖𑇆

शिवप्राप्तेरभावेऽ पि साधकोऽ हं कथं तथा
इति चेद्योगमार्गेऽ सौ शिवः प्रश्नविनाशकः ॥२६॥

śivaprāpterabhāve' pi sādhako' haṃ kathaṃ tathā
iti cedyogamārge' sau śivaḥ praśnavināśakaḥ || 26 ||

“But (api) if the attainment of Śiva (śiva-prāpteḥ) does not exist --i.e. not possible-- (abhāve), then (tathā) how (katham) can I (aham) succeed (in Yoga) (sādhakaḥ)?” If this is argued (iti…ced), (then the answer is:) ‘on the Path of Yoga (yoga-mārge), Śiva (asau…śivaḥ) is the (only) destroyer of (such) doubt’ (praśna-vināśakaḥ). || 26 ||

𑆯𑆴𑆮𑆂 𑆱𑇀𑆮𑆪𑆁 𑆪𑆠𑆂 𑆥𑆸𑆰𑇀𑆛𑆾 𑆢𑆼𑆮𑇀𑆪𑆳 𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆨𑆽𑆫𑆮𑆼
𑆇𑆠𑇀𑆠𑆫𑆁 𑆣𑆳𑆫𑆟𑆳𑆮𑆴𑆢𑇀𑆪𑆳 𑆠𑆤𑇀𑆠𑇀𑆫𑆱𑆳𑆫𑆼 𑆖 𑆱𑆳𑆣𑆴𑆑𑆳 𑇆𑇒𑇗𑇆

शिवः स्वयं यतः पृष्टो देव्या विज्ञानभैरवे
उत्तरं धारणाविद्या तन्त्रसारे च साधिका ॥२७॥

śivaḥ svayaṃ yataḥ pṛṣṭo devyā vijñānabhairave
uttaraṃ dhāraṇāvidyā tantrasāre ca sādhikā || 27 ||

Because (yataḥ) the Goddess (devyā) asked (pṛṣṭaḥ) Śiva (śivaḥ) Himself (the same question) (svayam) in the Vijñānabhairava (vijñāna-bhairave) (that contains) the Essence of all the Tantra-s (tantra-sāre), (and His) answer (uttaram) is the ‘science of concentration’ (dhāraṇā-vidyā), (which is) also (ca) effective (in solving this doubt) (sādhikā). || 27 ||

𑆥𑇀𑆫𑆳𑆟𑆳𑆠𑇀𑆩𑆑𑆘𑆓𑆢𑇀𑆨𑆳𑆮𑆾 𑆪𑆶𑆓𑆩𑆮𑆳𑆲𑆱𑇀𑆠𑆶 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆂
𑆓𑇀𑆫𑆳𑆲𑆑𑆱𑇀𑆪𑆳𑆠𑆴𑆓𑆶𑆥𑇀𑆠𑆱𑇀𑆪 𑆥𑇀𑆫𑆳𑆟𑆳𑆥𑆳𑆤𑆱𑆶𑆣𑆳𑆫𑆴𑆟𑆂 𑇆𑇒𑇘𑇆

प्राणात्मकजगद्भावो युगमवाहस्तु स्वात्मनः
ग्राहकस्यातिगुप्तस्य प्राणापानसुधारिणः ॥२८॥

prāṇātmakajagadbhāvo yugamavāhastu svātmanaḥ
grāhakasyātiguptasya prāṇāpānasudhāriṇaḥ || 28 ||

The worldly course is characterized by prāṇa or individual life-force --i.e. prāṇa in the generic sense-- (prāṇa-ātmaka-jagat-bhāvaḥ), (which) flows from one’s own Self as the pair --i.e. prāṇa and apāna or exhalation and inhalation-- (yugama-vāhaḥ…tu…sva-ātmanaḥ), (Which --i.e. one’s own Self--) is the effectively concealed or hidden (atiguptasya) Perceiver (grāhakasya), the Holder of prāṇa and apāna (prāṇa-apāna-sudhāriṇaḥ).  || 28 ||

𑆥𑇀𑆫𑆳𑆟𑆳𑆥𑆳𑆤𑆳𑆠𑇀𑆩𑆮𑆳𑆲𑆱𑇀𑆪 𑆠𑇀𑆮𑆤𑆶𑆱𑆫𑆟𑆪𑆾𑆓𑆠𑆂
𑆥𑇀𑆫𑆳𑆫𑆧𑇀𑆣𑆪𑆾𑆓𑆴𑆤𑆂 𑆱𑆠𑇀𑆪𑆁 𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆣𑆳𑆫𑆑𑆳𑆂 𑆱𑆢𑆳 𑇆𑇒𑇙𑇆

प्राणापानात्मवाहस्य त्वनुसरणयोगतः
प्रारब्धयोगिनः सत्यं प्रयत्नधारकाः सदा ॥२९॥

prāṇāpānātmavāhasya tvanusaraṇayogataḥ
prārabdhayoginaḥ satyaṃ prayatnadhārakāḥ sadā || 29 ||

(Hence,) in real sense (satyam), beginner yogī-s or spiritual aspirants (prārabdha-yoginaḥ) maintain spiritual effort (prayatna-dhārakāḥ) by following (anusaraṇa-yogataḥ) the flow of prāṇa and apāna --i.e. exhalation and inhalation-- (prāṇa-apāna-ātmā-vāhasya…tu) in continuity (sadā). || 29 ||

𑆥𑇀𑆫𑆳𑆟𑆱𑇀𑆠𑆠𑇀𑆫 𑆥𑇀𑆫𑆩𑆳𑆟𑆁 𑆱𑇀𑆪𑆳𑆢𑆥𑆳𑆤𑆱𑇀𑆠𑆶 𑆥𑇀𑆫𑆩𑆼𑆪𑆮𑆠𑇀
𑆪𑆢𑆽𑆠𑆢𑇀𑆪𑆶𑆓𑆬𑆁 𑆨𑆳𑆠𑆴 𑆠𑆢𑇀𑆮𑇀𑆪𑆮𑆲𑆳𑆫𑆓𑆾𑆖𑆫𑆂 𑇆𑇓𑇐𑇆

प्राणस्तत्र प्रमाणं स्यादपानस्तु प्रमेयवत्
यदैतद्युगलं भाति तद्व्यवहारगोचरः ॥३०॥

prāṇastatra pramāṇaṃ syādapānastu prameyavat
yadaitadyugalaṃ bhāti tadvyavahāragocaraḥ || 30 ||

There (tatra), ‘prāṇa’ or ‘exhalation’ (prāṇaḥ) is actually (syāt) ‘pramāṇa’ or ‘perception’ (pramāṇam), while (tu) ‘apāna’ or ‘inhalation’ (apānaḥ) is like ‘prameya’ or ‘the object of perception’ (prameyavat). When (yadā) this (etat) pair of breaths (that is the same as perception and its object which follows) (yugalam) shines (bhāti), that (tat) is the sphere of worldly course or experience (vyavahāra-gocaraḥ). || 30 ||

𑆱 𑆖 𑆮𑆴𑆩𑆫𑇀𑆯𑆲𑆵𑆤𑆳𑆠𑇀𑆩𑆳 𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆨𑆳𑆮𑆗𑆳𑆢𑆤𑆂
𑆬𑆿𑆑𑆴𑆑𑆳𑆤𑆳𑆁 𑆥𑆢𑆁 𑆪𑆠𑇀𑆫 𑆑𑆴𑆁 𑆤𑆰𑇀𑆛𑆩𑆴𑆠𑆴 𑆥𑇀𑆫𑆯𑇀𑆤𑆂 𑆱𑆂 𑇆𑇓𑇑𑇆

स च विमर्शहीनात्मा प्रमातृभावछादनः
लौकिकानां पदं यत्र किं नष्टमिति प्रश्नः सः ॥३१॥

sa ca vimarśahīnātmā pramātṛbhāvachādanaḥ
laukikānāṃ padaṃ yatra kiṃ naṣṭamiti praśnaḥ saḥ || 31 ||

And (ca) that (saḥ) is the concealment of the ‘perceiver’ (pramātṛ-bhāva-chādanaḥ), (which) is characterized by the lack of awareness (about the perceiver) (vimarśa-hīna-ātmā). (It is) the condition (padam) of laukika-s or worldly or limited beings (laukikānām), in which (yatra) the (saḥ) question (iti…praśnaḥ): “What (kim) is missing (arises) (naṣṭam)?”. || 31 ||

𑆤𑆰𑇀𑆛𑆠𑆠𑇀𑆠𑇀𑆮𑆩𑆴𑆢𑆁 𑆓𑆶𑆥𑇀𑆠𑆁 𑆱𑆠𑇀𑆱𑆶 𑆱𑇀𑆡𑆴𑆠𑇀𑆮𑆳 𑆱𑇀𑆦𑆶𑆫𑆼𑆘𑇀𑆘𑆤
𑆪𑆾𑆓𑆵 𑆠𑇀𑆮𑆪𑇀𑆪𑆤𑇀𑆠𑆫𑆁 𑆠𑆠𑇀𑆫 𑆘𑆳𑆠𑆂 𑆯𑆴𑆮𑆥𑇀𑆫𑆱𑆳𑆢𑆠𑆂 𑇆𑇓𑇒𑇆

नष्टतत्त्वमिदं गुप्तं सत्सु स्थित्वा स्फुरेज्जन
योगी त्वय्यन्तरं तत्र जातः शिवप्रसादतः ॥३२॥

naṣṭatattvamidaṃ guptaṃ satsu sthitvā sphurejjana
yogī tvayyantaraṃ tatra jātaḥ śivaprasādataḥ || 32 ||

This (idam) hidden (guptam) (, and consequently) missing principle (naṣṭa-tattvam) shines forth (sphuret) sooner or later (sthitvā) in real devotees (satsu), oh reader! --lit. oh man!-- (jana). This way (tatra), the yogī (yogī) is born (jātaḥ) inside (antaram) you (tvayī) due to the Grace of Śiva (śiva-prasādataḥ)! || 32 ||

𑆥𑇀𑆫𑆳𑆟𑆳𑆥𑆳𑆤𑆳𑆠𑇀𑆩𑆮𑆳𑆲𑆼 𑆠𑆶 𑆱𑇀𑆮𑆳𑆤𑆶𑆱𑆫𑆟𑆪𑆾𑆓𑆠𑆂
𑆥𑇀𑆫𑆳𑆟𑆳𑆥𑆳𑆤𑆾𑆨𑆪𑆾 𑆪𑆳𑆠𑆴 𑆱𑆩𑆳𑆤𑆁 𑆠𑆱𑇀𑆪 𑆪𑆾𑆓𑆴𑆰𑆶 𑇆𑇓𑇓𑇆

प्राणापानात्मवाहे तु स्वानुसरणयोगतः
प्राणापानोभयो याति समानं तस्य योगिषु ॥३३॥

prāṇāpānātmavāhe tu svānusaraṇayogataḥ
prāṇāpānobhayo yāti samānaṃ tasya yogiṣu || 33 ||

(Then, when the yogī is already born), by going after one’s own Self by means of following (sva-anusaraṇa-yogataḥ) the flow of prāṇa and apāna or exhalation and inhalation (prāṇa-apāna-ātmā-vāhe…tu), both (prāṇa-apāna-ubhayaḥ) attain (yāti) their (tasya) ‘samāna’ or ‘equilibrium’ (samānam) in the yogī-s (yogiṣu). || 33 ||

𑆩𑆳𑆤𑆩𑆼𑆪𑆾𑆨𑆪𑆱𑇀𑆪𑆳𑆠𑆱𑇀𑆠𑆠𑇀𑆫𑆳𑆱𑇀𑆠𑆩𑆪𑆂 𑆱𑆫𑇀𑆮𑆡𑆳
𑆥𑇀𑆫𑆩𑆼𑆪𑆳𑆢𑆼𑆯𑇀𑆖 𑆯𑆷𑆤𑇀𑆪𑆁 𑆪𑆠𑇀𑆥𑇀𑆫𑆳𑆟𑆳𑆥𑆳𑆤𑆬𑆪𑆂 𑆱𑆩𑆼 𑇆𑇓𑇔𑇆

मानमेयोभयस्यातस्तत्रास्तमयः सर्वथा
प्रमेयादेश्च शून्यं यत्प्राणापानलयः समे ॥३४॥

mānameyobhayasyātastatrāstamayaḥ sarvathā
prameyādeśca śūnyaṃ yatprāṇāpānalayaḥ same || 34 ||

Then (ataḥ), perception and its object (māna-meya-ubhayasya) together (sarvathā) disappear (astamayaḥ) there --i.e. in the yogī-- (tatra), and (ca) (it is) the void (śūnyam) of (perception) and its object (prameya-ādeḥ), which (yat) (is nothing but) the ‘dissolution of prāṇa and apāna’ (prāṇa-apāna-layaḥ) into (their) oneness (same). || 34  ||

Notes:

When the duality of breathing in and out disappears, yogī-s experience their oneness in the form of void.

𑆱𑇀𑆡𑆴𑆠𑆂 𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆨𑆳𑆮𑆼’ 𑆤𑇀𑆠𑆾 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆁 𑆮𑆴𑆤𑆳 𑆱𑇀𑆮𑆪𑆁𑆑𑆸𑆠𑆂
𑆩𑆷𑆬𑆳𑆤𑆤𑇀𑆢𑆁 𑆨𑆶𑆘𑆱𑇀𑆪𑆼𑆮 𑆓𑇀𑆫𑆲𑆟𑆑𑇀𑆰𑆾𑆨𑆲𑆵𑆤𑆠𑆂 𑇆𑇓𑇕𑇆

स्थितः प्रमातृभावे’ न्तो ग्राह्यं विना स्वयंकृतः
मूलानन्दं भुजस्येव ग्रहणक्षोभहीनतः ॥३५॥

sthitaḥ pramātṛbhāve’ nto grāhyaṃ vinā svayaṃkṛtaḥ
mūlānandaṃ bhujasyeva grahaṇakṣobhahīnataḥ || 35 ||

(Its dissolution) naturally (svayam-kṛtaḥ) remains --i.e. such dissolution takes place on its own-- (sthitaḥ) in (antaḥ) the condition of the perceiver (pramātṛ-bhāve) without (vinā) (any) object of perception (grāhyam). (There,) due to the disappearance of the confusion or agitation (which rests) in ‘the act of limited perception’ (grahaṇa-kṣobha-hīnataḥ), you truly enjoy (bhujasi…eva) the bliss of the root --i.e. the joyful peace of the dissolution of the difference between prāṇa and apāna-- (mūla-ānandam). || 35 ||

𑆠𑆠𑇀𑆫 𑆱𑆁𑆱𑇀𑆡𑆴𑆠 𑆱𑆶𑆲𑆸𑆠𑇀𑆱𑇀𑆪𑆳𑆠𑇀𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆱𑇀𑆡𑆴𑆠𑆥𑆷𑆫𑇀𑆮𑆑
𑆯𑆶𑆢𑇀𑆣𑆥𑇀𑆫𑆩𑆳𑆠𑆶𑆫𑆴𑆖𑇀𑆗𑆳𑆪𑆳 𑆇𑆢𑆳𑆤𑆯𑆑𑇀𑆠𑆴𑆫𑆶𑆢𑇀𑆪𑆩𑆂 𑇆𑇓𑇖𑇆

तत्र संस्थित सुहृत्स्यात्प्रयत्नस्थितपूर्वक
शुद्धप्रमातुरिच्छाया उदानशक्तिरुद्यमः ॥३६॥

tatra saṃsthita suhṛtsyātprayatnasthitapūrvaka
śuddhapramāturicchāyā udānaśaktirudyamaḥ || 36 ||

(Then), oh you kindhearted (suhṛd) aspirant who previously was engaged in spiritual effort (this way) (prayatna-sthita-pūrvaka) (, now) you are simply (syāt) resting (saṃsthita) there (tatra). (Then,) from the Will (icchāyāḥ) of the Supreme Perceiver (śuddha-pramātuḥ), the Upsurge (udyamaḥ) (called) Udānaśakti --i.e. the Power of Rising-- (takes place) (udāna-śaktiḥ). || 36 ||

𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆳𑆢𑆴𑆑𑆺𑆥𑇀𑆠𑆨𑆼𑆢𑆱𑇀𑆪 𑆮𑆴𑆤𑆳𑆯𑆩𑆴𑆲 𑆥𑆯𑇀𑆪𑆱𑆴
𑆱𑆳𑆤𑆤𑇀𑆢𑆥𑆢𑆫𑆷𑆥𑆼𑆟 𑆬𑆾𑆑𑆠𑇀𑆪𑆳𑆓𑆵𑆠𑆴 𑆑𑆡𑇀𑆪𑆱𑆼 𑇆𑇓𑇗𑇆

ग्राह्यादिकॢप्तभेदस्य विनाशमिह पश्यसि
सानन्दपदरूपेण लोकत्यागीति कथ्यसे ॥३७॥

grāhyādikḷptabhedasya vināśamiha paśyasi
sānandapadarūpeṇa lokatyāgīti kathyase || 37 ||

Here (iha), you see (paśyasi) the dissolution (vināśam) of the imagined duality of object (and subject) (grāhya-ādi-kḷpta-bhedasya) in the form of a Blissful Condition (sānanda-pada-rūpeṇa); (hence,) you are called (iti…kathyase) someone who has abandoned loka or worldly perception --i.e. you receive Divine Sight of the world-- (loka-tyāgī). || 37 ||

𑆮𑇀𑆪𑆳𑆤𑆯𑆑𑇀𑆠𑆴𑆠 𑆍𑆮𑆳𑆠𑇀𑆫 𑆯𑆶𑆢𑇀𑆣𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆨𑆳𑆘𑆤𑆂
𑆨𑆮𑆼𑆱𑇀𑆠𑇀𑆮𑆁 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆾 𑆘𑇀𑆚𑆥𑇀𑆠𑇀𑆪𑆳 𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆼𑆤 𑆤𑆤𑇀𑆢𑆴𑆠𑆂 𑇆𑇓𑇘𑇆

व्यानशक्तित एवात्र शुद्धप्रमातृभाजनः
भवेस्त्वं स्वात्मनो ज्ञप्त्या चिदानन्देन नन्दितः ॥३८॥

vyānaśaktita evātra śuddhapramātṛbhājanaḥ
bhavestvaṃ svātmano jñaptyā cidānandena nanditaḥ || 38 ||

Then (atra), merely due to the (appearance of) Vyānaśakti --i.e. the Power of Pervasion-- (vyāna-śaktitaḥ…eva), being delighted (nanditaḥ) in the Bliss of Consciousness (cit-ānandena) by ‘Attaining (jñaptyā) your own Self (sva-ātmanaḥ), you (tvam) become (bhaveḥ) the receptacle of the Supreme Perceiver --i.e. in the sense of identification-- (śuddha-pramātṛ-bhājanaḥ). || 38 ||

𑆃𑆨𑆴𑆘𑇀𑆚𑆳𑆤𑆳𑆱𑆴 𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆥𑆫𑆳𑆲𑆩𑇀𑆨𑆳𑆮𑆩𑆼𑆮 𑆖
𑆥𑆢𑆁 𑆠𑇀𑆮𑆁 𑆮𑇀𑆪𑆳𑆥𑆑𑆁 𑆤𑆴𑆠𑇀𑆪𑆁 𑆯𑆴𑆮𑆤𑆳𑆡𑆱𑇀𑆪 𑆨𑆳𑆮𑆪𑆼𑆂 𑇆𑇓𑇙𑇆

अभिज्ञानासि सर्वत्र पराहम्भावमेव च
पदं त्वं व्यापकं नित्यं शिवनाथस्य भावयेः ॥३९॥

abhijñānāsi sarvatra parāhambhāvameva ca
padaṃ tvaṃ vyāpakaṃ nityaṃ śivanāthasya bhāvayeḥ || 39 ||

Then (ca) you recognize (abhijñānāsi) only (eva) (this) Supreme I-ness (para-aham-bhāvam) everywhere (sarvatra), (so) you (tvam) should contemplate (bhāvayeḥ) on the All-pervading (vyāpakam) and Eternal (nityam) Nature (padam) of Lord Śiva (śiva-nāthasya). || 39 ||

𑆥𑆫𑆳𑆲𑆩𑇀𑆨𑆳𑆮𑆮𑆴𑆱𑇀𑆠𑆳𑆫𑆱𑇀𑆠𑆢𑆳 𑆨𑆳𑆠𑆴 𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑆂
𑆢𑆼𑆮𑆵𑆣𑆳𑆩𑇀𑆤𑆴 𑆖 𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆁 𑆯𑆴𑆮𑆯𑆑𑇀𑆠𑇀𑆪𑆢𑇀𑆮𑆪𑆁 𑆥𑆫𑆩𑇀 𑇆𑇔𑇐𑇆

पराहम्भावविस्तारस्तदा भाति स्वभावतः
देवीधाम्नि च स्वातन्त्र्यं शिवशक्त्यद्वयं परम् ॥४०॥

parāhambhāvavistārastadā bhāti svabhāvataḥ
devīdhāmni ca svātantryaṃ śivaśaktyadvayaṃ param || 40 ||

Then (tadā), the Expansion of Supreme I-ness (para-ahambhāva-vistāraḥ) shines (bhāti) on Its own (svabhāvataḥ), and (ca) (That) arises in the Abode of the Goddess (devī-dhāmni) as Freedom (svātantryam) (in the form of) the Supreme (param) Unity of Śiva and Śakti (śiva-śakti-advayam). || 40 ||

𑆥𑆫𑆳𑆠𑇀𑆫 𑆱𑆁𑆮𑆴𑆢𑆼𑆮𑆽𑆑𑆳 𑆥𑇀𑆫𑆡𑆳𑆪𑆳 𑆤𑆽𑆮 𑆠𑇀𑆪𑆳𑆓𑆴𑆤𑆵
𑆧𑆳𑆲𑇀𑆪𑆠𑇀𑆮𑆳𑆘𑇀𑆚𑆳𑆤𑆴𑆤𑆵 𑆱𑆳 𑆠𑆢𑆤𑇀𑆠𑆫𑆵𑆑𑆸𑆠𑇀𑆪 𑆱𑆫𑇀𑆮𑆓𑆳 𑇆𑇔𑇑𑇆

परात्र संविदेवैका प्रथाया नैव त्यागिनी
बाह्यत्वाज्ञानिनी सा तदन्तरीकृत्य सर्वगा ॥४१॥

parātra saṃvidevaikā prathāyā naiva tyāginī
bāhyatvājñāninī sā tadantarīkṛtya sarvagā || 41 ||

In this respect (atra), the One (eva…ekā) Supreme (parā) Consciousness (saṃvid) does not (na…eva) reject (tyāginī) expansion of perception --i.e. the world-- (prathāyāḥ), (but) She (sā) (also) does not know any ‘external’ (bāhyatva-ajñāninī), (because She) internalized (antarī-kṛtya) that --i.e. make it Her own-- (tat), (and She) pervades everything (this way) (sarvagā). || 41 ||

𑆠𑆱𑇀𑆪𑆳𑆂 𑆱𑆲𑆘𑆮𑆴𑆱𑇀𑆠𑆳𑆫𑆂 𑆱𑇀𑆮𑆨𑆳𑆮𑆂 𑆥𑆫𑆩𑆳𑆠𑇀𑆩𑆤𑆂
𑆱𑆢𑆾𑆢𑆴𑆠𑆾’ 𑆠𑆴𑆯𑆳𑆤𑇀𑆠𑆂 𑆱𑇀𑆪𑆳𑆠𑇀𑆥𑆫𑆧𑆾𑆣𑆳𑆑𑆶𑆬𑆵𑆑𑆸𑆠𑆂 𑇆𑇔𑇒𑇆

तस्याः सहजविस्तारः स्वभावः परमात्मनः
सदोदितो’ तिशान्तः स्यात्परबोधाकुलीकृतः ॥४२॥

tasyāḥ sahajavistāraḥ svabhāvaḥ paramātmanaḥ
sadodito’ tiśāntaḥ syātparabodhākulīkṛtaḥ || 42 ||

Her (tasyāḥ) Natural Expansion (sahaja-vistāraḥ) is the Essential Nature (svabhāvaḥ) of the Supreme Self (parama-ātmanaḥ). (It is) constantly existing (sadā-uditaḥ), (and since It is) Filled with Supreme Awareness (para-bodha-ākulī-kṛtaḥ), (It is) exceedingly tranquil (atiśāntaḥ…syāt). || 42 ||

𑇆 𑆅𑆠𑆴 𑆪𑆾𑆓𑆼𑆯𑇀𑆮𑆫𑆳𑆖𑆳𑆫𑆾 𑆢𑆶𑆫𑇀𑆮𑆳𑆱𑆾𑆤𑆳𑆩𑆑𑆸𑆠𑆾 𑆩𑆲𑆼𑆯𑆨𑆑𑇀𑆠𑆼𑆨𑇀𑆪𑆂 𑆱𑆩𑆳𑆥𑇀𑆠𑆂 𑇆

॥ इति योगेश्वराचारो दुर्वासोनामकृतो महेशभक्तेभ्यः समाप्तः ॥

 || iti yogeśvarācāro durvāsonāmakṛto maheśabhaktebhyaḥ samāptaḥ  ||

 || This iti ‘Yogeśvarācāraḥ’ or ‘The activity of the Lord of Yoga’ yoga-īśvara-ācāraḥ, written by someone by the name Durvāsāḥ durvāsas-nāma-kṛtaḥ for the devotees of the Lord maha-īśa-bhaktebhyaḥ, is complete samāptaḥ. ||

𑆅𑆠𑆴 𑆯𑆴𑆮𑆩𑇀

इति शिवम्

iti śivam

Translated from Sanskrit by Durvāsāḥ
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