Mahānaya

Yugmacaryāvṛttiḥ

Explanation of the Activity of the Divine Couple

Durvāsāḥ

𑆃𑆡
𑆢𑆶𑆫𑇀𑆮𑆳𑆱𑆾𑆤𑆳𑆩𑆮𑆴𑆫𑆖𑆴𑆠𑆯𑇀𑆫𑆵𑆪𑆶𑆓𑇀𑆩𑆖𑆫𑇀𑆪𑆳𑆠𑇀𑆫𑆪𑆾𑆢𑆯𑆳 𑆮𑆸𑆠𑇀𑆠𑆴𑆱𑆳𑆫𑇀𑆣𑆩𑇀 𑇅

अथ
दुर्वासोनामविरचितश्रीयुग्मचर्यात्रयोदशा वृत्तिसार्धम् ।

Atha
Durvāsonāmaviracitaśrīyugmacaryātrayodaśā vṛttisārdham |

And now (atha), the venerable ‘Yugmacaryātrayodaśā’ or ‘Thirteen verses on the Activity of the Divine Couple’, written by someone by the name Durvāsāḥ (durvāsaḥ-nāma-viracita-śrī-yugma-caryā-trayodaśā), together with the Vṛttiḥ or Explanation (vṛttiḥ-sārdham) begins. |

𑆄𑆤𑆤𑇀𑆠𑇀𑆪𑆠𑆾 𑆲𑆸𑆢𑆪𑆫𑆯𑇀𑆩𑆴𑆮𑆠𑆵𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆟𑆳𑆁
𑆱𑆫𑇀𑆮𑆠𑇀𑆫𑆓𑆾𑇁𑆲𑆩𑆴𑆠𑆴 𑆱𑆳𑆑𑇀𑆰𑆴𑆠𑆪𑆳 𑆮𑆴𑆑𑆳𑆱𑆳𑆤𑇀  𑇅
𑆃𑆱𑇀𑆩𑆵𑆠𑆴𑆱𑆁𑆮𑆴𑆢𑆴 𑆤𑆩𑆳𑆩𑆴 𑆱𑆮𑆴𑆱𑇀𑆩𑆪𑆳𑆤𑇀𑆫𑆯𑇀𑆩𑆵𑆤𑇀
𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆳𑆤𑇀𑆲𑆴 𑆱𑆶𑆩𑆠𑆵𑆮𑆸𑆣𑆴 𑆱𑆁𑆬𑆪𑆳𑆤𑆳𑆩𑇀𑇆

आनन्त्यतो हृदयरश्मिवतीन्द्रियाणां
सर्वत्रगोऽहमिति साक्षितया विकासान्  ।
अस्मीतिसंविदि नमामि सविस्मयान्रश्मीन्
संस्थितान्हि सुमतीवृधि संलयानाम्॥

Ānantyato hṛdayaraśmivatīndriyāṇāṃ
Sarvatrago'hamiti sākṣitayā vikāsān  |
Asmītisaṃvidi namāmi savismayānraśmīn
Saṃsthitānhi sumatīvṛdhi saṃlayānām ||

I venerate (namāmi) the Rays (raśmīn) of Astonishment (savismayān), (which) rest (saṃsthitān…hi) in the Innermost Sun (hṛdaya-raśmivati) of the Consciousness (saṃvidi) of ‘I Exist’ (asmi…iti), the Expansions (vikāsān) of the senses (īndriyāṇām), (that are) melting away (saṃlayānām) in the one, (who is) delighted in Devotion (sumatī-vṛdhi) through the testimony (sākṣitayā) of ‘I pervade everything’ (sarvatra-gaḥ…aham…iti) (which) rises from Eternity (ānantyataḥ). ||

𑆥𑆫𑆩𑆼𑆯𑆥𑆫𑆳𑆯𑆑𑇀𑆠𑆴𑆱𑇀𑆠𑆱𑇀𑆪𑆽𑆑𑆽𑆮𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆠𑆳  𑇅
𑆱 𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆾𑇁𑆮𑇀𑆪𑆮𑆖𑇀𑆗𑆼𑆢𑆾 𑆤𑆴𑆯𑇀𑆖𑆬𑆨𑆷𑆠𑆴𑆫𑆷𑆥𑆠𑆳 𑇆𑇑𑇆

परमेशपराशक्तिस्तस्यैकैवस्वतन्त्रता  ।
स स्वतन्त्रोऽव्यवच्छेदो निश्चलभूतिरूपता ॥१॥

Parameśaparāśaktistasyaikaivasvatantratā  |
Sa svatantro'vyavacchedo niścalabhūtirūpatā || 1 ||

The Highest Power (parā-śaktiḥ) of the Supreme Lord (parama-īśaḥ) is only (ekā-eva) His (tasya) State of Freedom (sva-tantratā). (Hence,) He (saḥ) is Self-dependent (sva-tantraḥ), uninterrupted (avyavacchedaḥ) (and) composed of Waveless Existence (niścala-bhūti-rūpatā). || 1 ||

𑆥𑆫𑆩𑆼𑆯𑆱𑇀𑆪 𑆩𑆶𑆒𑇀𑆪𑆬𑆑𑇀𑆰𑆟𑆳 𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆠𑆳 𑆱𑆳 𑆠𑆠𑇀𑆥𑆫𑆳𑆯𑆑𑇀𑆠𑆴𑆱𑇀𑆠𑆠𑇀𑆱𑆠𑇀𑆠𑆳𑆪𑆳 𑆇𑆥𑆥𑆠𑇀𑆠𑆴𑆫𑆼𑆮𑆽𑆠𑆴
𑆢𑆼𑆮𑆵 𑇅

𑆥𑆫𑆠𑆂 𑆱𑆳 𑆠𑆠𑇀𑆱𑆠𑇀𑆠𑆳𑆂 𑆱𑇀𑆮𑆪𑆩𑆽𑆑𑇀𑆪𑆫𑆷𑆥𑆠𑆳 𑆤𑆴𑆫𑇀𑆮𑆴𑆯𑆼𑆰𑆥𑆫𑆴𑆥𑆷𑆫𑆴𑆠𑆳𑆱𑇀𑆠𑆼 𑆠𑆠𑆾 𑆤 𑆱𑆠𑇀𑆠𑆼𑆲
𑆠𑆳𑆁 𑆮𑆴𑆤𑆳 𑇅 𑆍𑆰𑆳 𑆠𑆪𑆾𑆂 𑆱𑆠𑇀𑆠𑆳 𑆱𑆫𑇀𑆮𑆽 𑆫𑆲𑆱𑇀𑆪𑆨𑆳𑆮𑆼𑆤 𑆘𑆵𑆮𑆤𑆼𑆤 𑆫𑆱𑇀𑆪𑆤𑇀𑆠𑆼 𑇅 𑆍𑆰𑆾 𑆮𑆴𑆰𑆪𑆂
𑆱𑆠𑇀𑆠𑆳𑆪𑆳𑆂 𑆱𑆩𑆶𑆢𑇀𑆢𑆴𑆰𑇀𑆛𑆂 𑆱𑆠𑇀𑆠𑆳𑆫𑇀𑆣𑆯𑆠𑆴𑆑𑆳𑆪𑆳𑆁 𑆩𑆪𑆳 𑇅

𑆃𑆡 𑆱𑆫𑇀𑆮𑆯𑆧𑇀𑆢𑆳 𑆮𑆳𑆓𑇀𑆧𑆢𑇀𑆣𑆳𑆂 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆮𑆴𑆮𑆳𑆢𑆳 𑆪𑆠𑆱𑇀𑆠𑆱𑇀𑆪 𑆥𑆢𑆁 𑆥𑆫𑆁 𑆮𑇀𑆪𑆳𑆒𑇀𑆪𑆂 𑇅
𑆤𑆳𑆩 𑆠𑆼𑆤 𑆑𑆴𑆬 𑆥𑆶𑆰𑇀𑆥𑆴𑆠𑆳 𑆠𑆠𑇀𑆱𑆩𑇀𑆥𑇀𑆫𑆢𑆳𑆪𑆥𑇀𑆫𑆨𑆳𑆰𑆴𑆠𑆳 𑆪𑆡𑆳 𑆱𑆠𑇀𑆠𑆫𑇀𑆑𑆪𑆶𑆑𑇀𑆠𑆴𑆱𑇀𑆠𑆡𑆳
𑆩𑆖𑇀𑆗𑆑𑇀𑆠𑆴𑆠𑆪𑆳𑆲𑆁 𑆱𑇀𑆩𑆫𑆖𑆾𑆢𑆤𑆳𑆪 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆨𑆑𑇀𑆠𑆼𑆰𑆶 𑆑𑆫𑆾𑆩𑆵𑆲𑆴𑆠𑆩𑇀 𑇅

𑆃𑆡𑆳𑆥𑇀𑆪𑆼𑆠𑆱𑇀𑆩𑆴𑆤𑇀𑆱𑆠𑇀𑆠𑆳𑆪𑆳𑆁 𑆤𑆽𑆮 𑆮𑆴𑆬𑆾𑆥𑆂 𑆥𑆫𑆩𑆼𑆯𑆂 𑆱𑆠𑆠𑆳 𑆖𑆚𑇀𑆖𑆬𑆖𑇀𑆪𑆶𑆠𑆳 𑆪𑆾
𑆩𑆤𑆂𑆥𑇀𑆫𑆱𑆴𑆢𑇀𑆣𑆣𑆫𑇀𑆩𑆂 𑇅 𑆱 𑆅𑆮𑆳𑆤𑆤𑇀𑆠𑆩𑆲𑆳𑆱𑆳𑆓𑆫𑆾 𑆤𑆴𑆯𑇀𑆖𑆬𑆾
𑆪𑆠𑇀𑆫𑆾𑆫𑇀𑆩𑆪𑆳𑆱𑇀𑆠𑆖𑇀𑆗𑆑𑇀𑆠𑇀𑆪𑆾𑆥𑆳𑆢𑆴𑆠𑆳𑆨𑆼𑆢𑆴𑆤𑆂 𑇅

𑆪𑆡𑆾𑆫𑇀𑆩𑆪𑆾 𑆨𑆼𑆢𑆳𑆱𑇀𑆠𑆡𑆾 𑆤𑆴𑆯𑇀𑆖𑆬𑆾’ 𑆨𑆼𑆢𑆂 𑇅 𑆪𑆼𑆤𑆾𑆫𑇀𑆩𑆪𑆂 𑆑𑆼𑆤𑆖𑆴𑆢𑆼𑆮 𑆨𑆼𑆢𑆨𑆳𑆮𑆼𑆤
𑆱𑆳𑆓𑆫𑆁 𑆑𑆳𑆫𑇀𑆪𑆫𑆷𑆥𑆼𑆟 𑆢𑆸𑆯𑇀𑆪𑆠𑆼 𑆪𑆂 𑆥𑆫𑆳𑆩𑆸𑆯𑆠𑆴 𑆮𑆾𑆫𑇀𑆩𑆪𑆂 𑆱𑆳𑆓𑆫𑆱𑇀𑆪 𑆠𑆱𑇀𑆪
𑆱𑇀𑆮𑆱𑇀𑆤𑆼𑆲𑆩𑆪𑆱𑆠𑇀𑆠𑆳𑆖𑆫𑇀𑆪𑆳𑆂 𑆱𑆁𑆮𑆴𑆨𑆑𑇀𑆠𑆾𑆫𑇀𑆩𑆴𑆫𑆷𑆥𑆽𑆂 𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆴𑆠𑆳 𑆘𑆵𑆮𑆳𑆤𑆳𑆁 𑆩𑆠𑆴𑆰𑆶 𑆑𑆴𑆬 𑆪𑆼
𑆤 𑆯𑆑𑇀𑆠𑆳𑆂 𑆱𑆁𑆬𑆑𑇀𑆰𑆴𑆠𑆶𑆁 𑆱𑆳𑆓𑆫𑆾𑆫𑇀𑆩𑆪𑆾𑆫𑆼𑆑𑆠𑆳𑆁 𑆢𑆠𑇀𑆠𑆾𑆠𑇀𑆠𑆫𑆩𑆳𑆪𑆴𑆑𑆠𑆸𑆰𑇀𑆟𑆳𑆪𑆳𑆂 𑇅

𑆥𑆫𑆠𑆱𑇀𑆠𑆼𑆰𑆳𑆁 𑆢𑆫𑇀𑆯𑆤𑆁 𑆠 𑆅𑆖𑇀𑆗𑆤𑇀𑆠𑆴 𑆱𑆁𑆥𑇀𑆫𑆑𑆫𑇀𑆠𑆶𑆁 𑆱𑆩𑆶𑆢𑆵𑆫𑆴𑆠𑆩𑇀 𑇅 𑆠𑆼𑆰𑆳𑆩𑆼𑆰𑆼𑆖𑇀𑆗𑆳
𑆯𑆑𑇀𑆠𑆴𑆫𑆼𑆮 𑆱𑇀𑆮𑆪𑆁 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆥𑇀𑆫𑆪𑆾𑆘𑆤𑆩𑇀 𑇅 𑆍𑆠𑆠𑇀𑆱𑇀𑆤𑆴𑆲𑆂
𑆥𑇀𑆫𑆨𑆶𑆯𑆑𑇀𑆠𑆼𑆫𑇀𑆮𑆴𑆣𑆴𑆱𑇀𑆠𑆪𑆾𑆫𑇀𑆓𑆶𑆲𑇀𑆪𑆁 𑆫𑆑𑇀𑆰𑆠𑇀𑆪𑆼𑆑𑆠𑆳𑆁 𑆢𑇀𑆫𑆮𑆴𑆟𑆁 𑆖𑆿𑆫𑆼𑆨𑇀𑆪𑆾 𑆢𑆶𑆫𑇀𑆲𑆸𑆢𑇀𑆨𑇀𑆪𑆂
𑆱𑆶𑆱𑇀𑆩𑆷𑆫𑇀𑆰𑆩𑆳𑆟𑆼𑆨𑇀𑆪𑆾 𑆩𑆣𑇀𑆪𑆾𑆥𑆳𑆓𑇀𑆫𑇀𑆪𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆼𑆨𑇀𑆪𑆂 𑇅

𑆥𑇀𑆫𑆠𑆵𑆠𑇀𑆪𑆁 𑆮𑆴𑆤𑆽𑆠𑆳𑆢𑆸𑆯𑆁 𑆱𑆩𑆶𑆢𑆵𑆫𑆴𑆠𑆁 𑆩𑆲𑆠𑇀𑆱𑆿𑆤𑇀𑆢𑆫𑇀𑆪𑆩𑆼𑆑𑆁 𑆖𑆛𑆶𑆬𑇀𑆬𑆾𑆬𑆩𑆤𑆴𑆬𑆵𑆤𑆁
𑆪𑆠𑆱𑇀𑆠𑆤𑇀𑆤𑆴𑆫𑆮𑆑𑆳𑆯𑆁 𑆠𑆠𑆱𑇀𑆠𑆱𑇀𑆩𑆴𑆤𑇀𑆤𑆳𑆮𑆑𑆳𑆯𑆾 𑆨𑆼𑆢𑆱𑇀𑆪𑆳𑆫𑇀𑆢𑆤𑆱𑇀𑆪 𑆢𑇀𑆮𑆤𑇀𑆢𑇀𑆮𑆱𑇀𑆪 𑆪𑆾 𑆩𑆳𑆠𑆸𑆩𑆼𑆪𑆿
𑆮𑆴𑆯𑇀𑆫𑆶𑆠𑆂 𑇅

𑆱 𑆯𑆧𑇀𑆢𑆳𑆤𑆳𑆩𑆥𑆳𑆫𑆩𑆳𑆫𑇀𑆡𑆮𑆴𑆰𑆪𑆼 𑆱𑆫𑇀𑆮𑆮𑆴𑆲𑆫𑆳𑆟𑆳𑆩𑆮𑆴𑆖𑇀𑆖𑆴𑆤𑇀𑆤𑆾’𑆮𑆴𑆑𑆳𑆫𑆳𑆣𑆳𑆫𑆾 𑆪𑆼 𑆱𑆫𑇀𑆮𑆢𑆳
𑆤𑆴𑆫𑆳𑆣𑆳𑆫𑆣𑆳𑆩𑆱𑆁𑆱𑆲 𑆅𑆠𑆴 𑆯𑆴𑆮𑆂 𑇅

𑆅𑆠𑇀𑆪𑆫𑇀𑆡𑆂 𑇅

𑇆𑇑𑇆

परमेशस्य मुख्यलक्षणा स्वतन्त्रता सा तत्पराशक्तिस्तत्सत्ताया उपपत्तिरेवैति
देवी ।

परतः सा तत्सत्ताः स्वयमैक्यरूपता निर्विशेषपरिपूरितास्ते ततो न सत्तेह
तां विना । एषा तयोः सत्ता सर्वै रहस्यभावेन जीवनेन रस्यन्ते । एषो विषयः
सत्तायाः समुद्दिष्टः सत्तार्धशतिकायां मया ।

अथ सर्वशब्दा वाग्बद्धाः परमेश्वरविवादा यतस्तस्य पदं परं व्याख्यः ।
नाम तेन किल पुष्पिता तत्सम्प्रदायप्रभाषिता यथा सत्तर्कयुक्तिस्तथा
मच्छक्तितयाहं स्मरचोदनाय परमेश्वरभक्तेषु करोमीहितम् ।

अथाप्येतस्मिन्सत्तायां नैव विलोपः परमेशः सतता चञ्चलच्युता यो
मनःप्रसिद्धधर्मः । स इवानन्तमहासागरो निश्चलो
यत्रोर्मयास्तच्छक्त्योपादिताभेदिनः ।

यथोर्मयो भेदास्तथो निश्चलो’ भेदः । येनोर्मयः केनचिदेव भेदभावेन
सागरं कार्यरूपेण दृश्यते यः परामृशति वोर्मयः सागरस्य तस्य
स्वस्नेहमयसत्ताचर्याः संविभक्तोर्मिरूपैः प्रतिबिम्बिता जीवानां मतिषु किल ये
न शक्ताः संलक्षितुं सागरोर्मयोरेकतां दत्तोत्तरमायिकतृष्णायाः ।

परतस्तेषां दर्शनं त इच्छन्ति संप्रकर्तुं समुदीरितम् । तेषामेषेच्छा
शक्तिरेव स्वयं परमेश्वरप्रयोजनम् । एतत्स्निहः
प्रभुशक्तेर्विधिस्तयोर्गुह्यं रक्षत्येकतां द्रविणं चौरेभ्यो दुर्हृद्भ्यः
सुस्मूर्षमाणेभ्यो मध्योपाग्र्यसंस्थितेभ्यः ।

प्रतीत्यं विनैतादृशं समुदीरितं महत्सौन्दर्यमेकं चटुल्लोलमनिलीनं
यतस्तन्निरवकाशं ततस्तस्मिन्नावकाशो भेदस्यार्दनस्य द्वन्द्वस्य यो मातृमेयौ
विश्रुतः ।

स शब्दानामपारमार्थविषये सर्वविहराणामविच्चिन्नो’विकाराधारो ये सर्वदा
निराधारधामसंसह इति शिवः ।

इत्यर्थः ।

॥१॥

Parameśasya mukhyalakṣaṇā svatantratā sā tatparāśaktistatsattāyā upapattirevaiti devī |

Parataḥ sā tatsattāḥ svayamaikyarūpatā nirviśeṣaparipūritāste tato na satteha tāṃ vinā | Eṣā tayoḥ sattā sarvai rahasyabhāvena jīvanena rasyante | Eṣo viṣayaḥ sattāyāḥ samuddiṣṭaḥ sattārdhaśatikāyāṃ mayā |

Atha sarvaśabdā vāgbaddhāḥ parameśvaravivādā yatastasya padaṃ paraṃ vyākhyaḥ | Nāma tena kila puṣpitā tatsampradāyaprabhāṣitā yathā sattarkayuktistathā macchaktitayāhaṃ smaracodanāya parameśvarabhakteṣu karomīhitam |

Athāpyetasminsattāyāṃ naiva vilopaḥ parameśaḥ satatā cañcalacyutā yo manaḥprasiddhadharmaḥ | Sa ivānantamahāsāgaro niścalo yatrormayāstacchaktyopāditābhedinaḥ |

Yathormayo bhedāstatho niścalo’ bhedaḥ | Yenormayaḥ kenacideva bhedabhāvena sāgaraṃ kāryarūpeṇa dṛśyate yaḥ parāmṛśati vormayaḥ sāgarasya tasya svasnehamayasattācaryāḥ saṃvibhaktormirūpaiḥ pratibimbitā jīvānāṃ matiṣu kila ye na śaktāḥ saṃlakṣituṃ sāgarormayorekatāṃ dattottaramāyikatṛṣṇāyāḥ |

Paratasteṣāṃ darśanaṃ ta icchanti saṃprakartuṃ samudīritam | Teṣāmeṣecchā śaktireva svayaṃ parameśvaraprayojanam | Etatsnihaḥ prabhuśaktervidhistayorguhyaṃ rakṣatyekatāṃ draviṇaṃ caurebhyo durhṛdbhyaḥ susmūrṣamāṇebhyo madhyopāgryasaṃsthitebhyaḥ |

Pratītyaṃ vinaitādṛśaṃ samudīritaṃ mahatsaundaryamekaṃ caṭullolamanilīnaṃ yatastanniravakāśaṃ tatastasminnāvakāśo bhedasyārdanasya dvandvasya yo mātṛmeyau viśrutaḥ |

Sa śabdānāmapāramārthaviṣaye sarvaviharāṇāmaviccinno’vikārādhāro ye sarvadā nirādhāradhāmasaṃsaha iti śivaḥ |

Ityarthaḥ |

 || 1 ||

The main characteristic (mukhya-lakṣaṇā) of the Supreme Lord (parama-īśasya) is Self-dependency (svatantratā). She is (sā) His Supreme Power (tat…parā-śaktiḥ...iti), the only (eva) cause or evidence (upa-pattiḥ) of His Existence (tat…sattāyāḥ) known as (iti) the Goddess (devī). |

In other words (parataḥ), She is (sā) His (tasya) Existence (sattā) Herself (svayam). They (te) are One (aikya-rūpatāḥ) (and) furnished with the absence of difference (nirviśeṣa-paripūritāḥ), so (yataḥ) there is no (na) Existence (sattā) without (vinā) Her (tām) in this world (iha). This (eṣā) Existence (sattā) of Them (tayoḥ) is tasted (rasyante) by everyone (sarvaiḥ) as the mystery (rahasya-bhāvena) (called) “Life” (jīvanena). I (mayā) explained (samuddiṣṭaḥ) this (eṣaḥ) subject matter (viṣayaḥ) of ‘Existence’ (sattāyāḥ) in Sattārdhaśatikā --i.e. Fifty verses on Existence-- (sattā-ardha-śatikāyām).

Moreover (atha), all the words (sarva-śabdāḥ) say nothing (vāk-baddhāḥ) about the Supreme Lord (parama-īśvara-vivādā), because (yataḥ) His Own (tasya) State (padam) is beyond (param) (any) discussion (vyākhyaḥ). However (nāma), as (yathā) the way of proper reasoning (sat-tarka-yuktiḥ), (which is) taught in His Oral Tradition (tat-sampradāya-prabhāṣitā), is designed (puṣpitā) solely (kila) by Him (tena), I (aham…tathā) make (karomi) an effort (īhitam) according to my capacity (mama-śaktitayā) to impel the remembrance (smara-codanāya) in the devotees of the Supreme Lord (parama-īśvara-bhakteṣu).

Thus (atha-api), in this (etasmin) Existence (sattāyām), there is absolutely no (na…eva) break (vilopaḥ), which is (yaḥ) a well-known character of mind (manaḥ-prasiddha-dharmaḥ). It (sā) is (also) continuous (satatā) (and) free of changing (cañcala-cyutā). The Supreme Lord (parama-īśaḥ) is like (iva) the Endless and Waveless Ocean (niścalaḥ…ananta-mahā-sāgaraḥ), in which (yatra) the waves (ūrmayaḥ) -that are not different (from Him)- (a-bhedinaḥ), are generated (utpāditāḥ) by His Power (tat-śaktyā).

As (yathā) ‘waves’ (ūrmayaḥ) (represent) difference (bhedāḥ), ‘waveless’ (condition stands for the) (tathā...niścalaḥ) lack of distinction (a-bhedaḥ). Waves (ūrmayaḥ) look (dṛśyate) different (bheda-bhāvena) only for someone (kenacid…eva) who (yaḥ) sees (parāmṛśati) the ocean (sāgaram) as an object (kārya-rūpeṇa), but (vā) for the ocean, (sāgarasya) the waves (ūrmayaḥ) are His (tasya) own Activity of Existence full of Love --i.e. Unity-- (sva-sneha-maya-sattā-caryāḥ). They are reflected (prati-bimbitāḥ) in the form of separated waves (saṃ-vibhakta-ūrmi-rūpaiḥ), only (kila) in the minds (matiṣu) of limited individuals (jīvānām), who (ye) cannot (na…śaktāḥ) see (saṃlakṣitum) the unity (ekatām) of the ocean and the waves (sāgara-ūrmayoḥ), because of their illusory desire to pronounce a judgement (datta-uttara-māyika-tṛṣṇāyāḥ).

To express differently (parataḥ), they (te) want (icchanti) to cause their perception to become pronounced (teṣām…darśanam…samudīritam…saṃprakartum). This (eṣā) desire (icchā) in them (teṣām) is the Will of the Supreme Lord (parama-īśvara-prayojanam) (, Who is) Śakti (śaktiḥ) Herself (svayam), indeed (eva). This (etat) is the method (vidhiḥ) of the loving (snihaḥ) Power of the Lord (prabhu-śakteḥ) (, which) protects (rakṣati) Their (tayoḥ) Precious (draviṇam) Secret (guhyam) Unity (ekatām) from wicked (durhṛdbhyaḥ) thieves (caurebhyaḥ), (who) try to recollect (the Truth) (su-smūrṣamāṇebhyaḥ), while (madhyā) remain a “second member” (upa-agrya-saṃsthitebhyaḥ).

Without (vinā) such (etādṛśam) an uttered (samudīritam) confirmation (pratītyam), just (ekam) the vast Beauty (mahat-saundaryam) waves (caṭullolam) changelessly (anilīnam). It (yatas…tat) is free of space and time (niravakāśam); therefore, there (tatas) is no (na) place (avakāśaḥ) for the disturbing (ardanasya) duality (bhedasya) of the pair (dvandvasya) known as (yah…viśrutaḥ) the ‘perceived’ and the ‘perceiver’ (mātṛ-meyau).

In the invented sphere (apāramārtha-viṣaye) of words (śabdānām), He is (saḥ) the Eternal (aviccinnaḥ) (and) unwavering support (avikāra-ādhāraḥ) of all the changings (sarva-viharāṇām), that are (ye) forever (sarva-dā) equal to the supportless Abode (nirādhāra-dhāma-saṃsahāḥ), called Śiva (iti…śivaḥ).

This (iti) is the meaning (arthaḥ). || 1 ||

𑆯𑆴𑆮𑆯𑆑𑇀𑆠𑇀𑆪𑆾𑆫𑆱𑆑𑇀𑆠𑆳𑆢𑇀𑆮𑆪𑆼 𑆱𑆁𑆬𑆵𑆤𑆳 𑆩𑆤𑆾𑆓𑆠𑆴𑆂  𑇅
𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆳𑆢𑆴𑆱𑇀𑆥𑆤𑇀𑆢𑆫𑆷𑆥𑆼𑆟 𑆥𑆷𑆫𑇀𑆮𑆿𑆤𑇀𑆩𑆶𑆒𑇀𑆪𑆱𑇀𑆮𑆫𑆷𑆥𑆑𑆳𑆠𑇀 𑇆𑇒𑇆

शिवशक्त्योरसक्ताद्वये संलीना मनोगतिः  ।
सूक्ष्मादिस्पन्दरूपेण पूर्वौन्मुख्यस्वरूपकात् ॥२॥

Śivaśaktyorasaktādvaye saṃlīnā manogatiḥ  |
Sūkṣmādispandarūpeṇa pūrvaunmukhyasvarūpakāt || 2 ||

In the eternal unity (asakta-advaye) of Śiva and Śakti (śiva-śaktyoḥ), (there is) a hidden (sam-līnā) desire (manas-gatiḥ) in the form of a subtle, initial vibration, (sūkṣma-ādi-spanda-rūpeṇa) because of the nature of primordial expectancy (pūrva-aunmukhya-svarūpakāt).  || 2 ||

𑆯𑆴𑆮𑆯𑆑𑇀𑆠𑆴𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆤𑆴𑆓𑆷𑆞𑆬𑆾𑆬𑆶𑆥𑆳 𑆠𑆪𑆾𑆫𑆢𑇀𑆮𑆪𑆩𑆶𑆢𑇀𑆫𑆴𑆑𑆳 𑆲𑆸𑆢𑆪𑆳𑆢𑆶𑆢𑆚𑇀𑆖𑆠𑆴 𑇅 𑆍𑆰
𑆄𑆢𑆴𑆱𑇀𑆥𑆤𑇀𑆢𑆾 𑆫𑆷𑆥𑆮𑆴𑆬𑆳𑆱𑆫𑆶𑆖𑆴𑆫𑇀𑆪𑆠𑇀𑆒𑆳𑆢𑆤𑆵𑆪𑆳 𑆪𑆳 𑆠𑆳𑆨𑇀𑆪𑆳𑆁 𑆑𑆢𑆳 𑆍𑆰𑆳 𑆪𑆤𑇀𑆤 𑆑𑆴𑆚𑇀𑆖𑆴𑆤𑇀𑆩𑆬𑆴𑆤𑆁
𑆯𑇀𑆫𑆵𑆱𑆾𑆩𑆳𑆤𑆤𑇀𑆢𑆥𑇀𑆫𑆨𑆶𑆟𑆳 𑆖𑆿𑆤𑇀𑆩𑆶𑆒𑇀𑆪𑆩𑆴𑆠𑆴 𑆑𑆡𑇀𑆪𑆠𑆼 𑇅 𑆤 𑆩𑆬𑆴𑆤𑆁 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆳𑆢𑆶𑆢𑆚𑇀𑆖𑆠𑆴
𑆮𑆱𑇀𑆠𑆶𑆠𑆾 𑆤𑆴𑆥𑆶𑆟𑆥𑆷𑆫𑇀𑆟𑆳𑆠𑇀 𑇅 𑆱 𑆥𑆷𑆫𑇀𑆤𑆂 𑆱𑆫𑇀𑆮𑆢𑆳 𑆖 𑆠𑆠𑇀𑆱𑆠𑇀𑆠𑆪𑆳 𑆥𑆷𑆫𑇀𑆪𑆠𑆼 𑇅

𑆤 𑆯𑆴𑆮𑆨𑆴𑆤𑇀𑆤𑆳 𑆯𑆑𑇀𑆠𑆴𑆂 𑆯𑆑𑇀𑆠𑆼𑆲 𑆠𑆁 𑆱𑆩𑇀𑆥𑇀𑆫𑆑𑆫𑇀𑆠𑆶𑆁 𑆤𑆴𑆫𑇀𑆩𑆳𑆠𑆳𑆫𑆩𑇀 𑇅 𑆑𑆴𑆩𑆫𑇀𑆡𑆁
𑆪𑆠𑆱𑇀𑆠𑆱𑇀𑆪𑆼𑆖𑇀𑆗𑆳𑆯𑆑𑇀𑆠𑆴𑆱𑇀𑆠𑆤𑇀𑆤𑆴𑆫𑇀𑆩𑆳𑆠𑇀𑆫𑆵 𑆪𑆳 𑆠𑆢𑆵𑆪𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆠𑆳 𑇅 𑆱 𑆱𑆸𑆘𑆠𑆴 𑆱𑇀𑆮𑆼𑆖𑇀𑆗𑆪𑆳 𑇅 𑆃𑆠
𑆐𑆤𑇀𑆩𑆶𑆒𑇀𑆪𑆩𑆤𑆶𑆠𑇀𑆠𑆫𑆱𑇀𑆪 𑆢𑆴𑆮𑇀𑆪𑆮𑆥𑆶𑆰𑆾𑆫𑆢𑇀𑆮𑆪𑆼 𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆴 𑆖𑆾𑆢𑆚𑇀𑆖𑆠𑆴
𑆥𑆫𑆩𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆳𑆢𑇀𑆪𑆠𑇀𑆱𑆲𑆘𑆱𑆳𑆫𑆔𑆤𑆠𑆳 𑇅 𑆥𑆫𑆠𑆂 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆂 𑆱𑆶𑆮𑆠𑆴 𑆪𑆠𑆂
𑆑𑆸𑆠𑆴𑆱𑇀𑆠𑆢𑆵𑆪𑆱𑇀𑆮𑆱𑇀𑆮𑆫𑆷𑆥𑆱𑆲𑆘𑆾𑆬𑇀𑆬𑆳𑆱𑆂 𑇅

𑆯𑆧𑇀𑆣𑆳𑆂 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫 𑆅𑆠𑆴 𑆖 𑆥𑇀𑆫𑆨𑆶𑆫𑆴𑆠𑆴𑆖 𑆱 𑆅𑆠𑆴 𑆖𑆼𑆯𑇀𑆮𑆫 𑆅𑆠𑆴 𑆖 𑆨𑆽𑆫𑆮 𑆅𑆠𑆴 𑆖
𑆥𑆫𑆩𑆯𑆴𑆮 𑆅𑆠𑆴 𑆖 𑆖𑆽𑆠𑆤𑇀𑆪𑆩𑆼𑆮 𑆫𑆷𑆥𑆪𑆤𑇀𑆠𑆴 𑆪𑆠𑇀𑆱𑆫𑇀𑆮𑆮𑆴𑆢𑆾𑆫𑆼𑆑𑆠𑆼𑆠𑆴 𑆯𑆴𑆮𑆯𑆑𑇀𑆠𑆵
𑆤𑆳𑆩𑆠𑆂 𑇅 𑆠𑆡𑆳𑆥𑇀𑆪𑆼𑆠𑆠𑇀𑆥𑇀𑆫𑆩𑆼𑆪𑆁 𑆮𑆑𑇀𑆰𑇀𑆪𑆩𑆳𑆟𑆁 𑆮𑆴𑆱𑇀𑆠𑆫𑆼𑆟 𑇅 𑆱𑆩𑆳𑆱𑆠𑆾 𑆪𑆢𑆳 𑆱
𑆑𑆸𑆠𑇀𑆪𑆨𑇀𑆪𑆶𑆥𑆼𑆠𑆱𑇀𑆠𑆢𑆳 𑆥𑆫𑆴𑆥𑆷𑆫𑇀𑆟𑆾 𑆤 𑆖𑆽𑆮 𑆤𑇀𑆪𑆷𑆤𑆾 𑆨𑆮𑆠𑆴 𑆑𑆴𑆬 𑇅

𑇆𑇒𑇆

शिवशक्तिसंस्थितनिगूढलोलुपा तयोरद्वयमुद्रिका हृदयादुदञ्चति । एष
आदिस्पन्दो रूपविलासरुचिर्यत्खादनीया या ताभ्यां कदा एषा यन्न किञ्चिन्मलिनं
श्रीसोमानन्दप्रभुणा चौन्मुख्यमिति कथ्यते । न मलिनं परमेश्वरादुदञ्चति
वस्तुतो निपुणपूर्णात् । स पूर्नः सर्वदा च तत्सत्तया पूर्यते ।

न शिवभिन्ना शक्तिः शक्तेह तं सम्प्रकर्तुं निर्मातारम् । किमर्थं
यतस्तस्येच्छाशक्तिस्तन्निर्मात्री या तदीयस्वतन्त्रता । स सृजति स्वेच्छया । अत
औन्मुख्यमनुत्तरस्य दिव्यवपुषोरद्वये स्पन्दति चोदञ्चति
परमस्वतन्त्र्याद्यत्सहजसारघनता । परतः परमेश्वरः सुवति यतः
कृतिस्तदीयस्वस्वरूपसहजोल्लासः ।

शब्धाः परमेश्वर इति च प्रभुरितिच स इति चेश्वर इति च भैरव इति च
परमशिव इति च चैतन्यमेव रूपयन्ति यत्सर्वविदोरेकतेति शिवशक्ती
नामतः । तथाप्येतत्प्रमेयं वक्ष्यमाणं विस्तरेण । समासतो यदा स
कृत्यभ्युपेतस्तदा परिपूर्णो न चैव न्यूनो भवति किल ।

॥२॥

Śivaśaktisaṃsthitanigūḍhalolupā tayoradvayamudrikā hṛdayādudañcati | Eṣa ādispando rūpavilāsaruciryatkhādanīyā yā tābhyāṃ kadā eṣā yanna kiñcinmalinaṃ śrīsomānandaprabhuṇā caunmukhyamiti kathyate | Na malinaṃ parameśvarādudañcati vastuto nipuṇapūrṇāt | Sa pūrnaḥ sarvadā ca tatsattayā pūryate |

Na śivabhinnā śaktiḥ śakteha taṃ samprakartuṃ nirmātāram | Kimarthaṃ yatastasyecchāśaktistannirmātrī yā tadīyasvatantratā | Sa sṛjati svecchayā | Ata aunmukhyamanuttarasya divyavapuṣoradvaye spandati codañcati paramasvatantryādyatsahajasāraghanatā | Parataḥ parameśvaraḥ suvati yataḥ kṛtistadīyasvasvarūpasahajollāsaḥ |

Śabdhāḥ parameśvara iti ca prabhuritica sa iti ceśvara iti ca bhairava iti ca paramaśiva iti ca caitanyameva rūpayanti yatsarvavidorekateti śivaśaktī nāmataḥ | Tathāpyetatprameyaṃ vakṣyamāṇaṃ vistareṇa | Samāsato yadā sa kṛtyabhyupetastadā paripūrṇo na caiva nyūno bhavati kila |

 || 2 ||

The hidden desire, (which) lies in Śiva and Śakti (śiva-śakti-saṃsthita-nigūḍha-lolupā) is a seal of Their unity (tayoḥ-advaya-mudrikā), (which) rises (udañcati) from Their Heart (hṛdayāt). This (eṣaḥ) initial vibration (ādi-spandaḥ) is a desire for the manifestation of form (rūpa-vilāsa-ruciḥ), which is (yā) consumable (khādanīyā) by Them (tābhyām) at any time (kadā) and (ca) this (eṣā) is (iti) called (gaditā) expectancy (aunmukhyam) by most venerable Somānanda (śrī-somānanda-prabhuṇā), which --i.e. the expectancy-- (yat) is not at all (na) something (kiñcit) impure (malinam). In reality (vastutah), nothing (na) (that is) impure (malinam) rises (udañcati) from the perfectly Pure (nipuṇa-pūrṇāt) Supreme Lord (parama-īśvarāt). He (sa) is always (sarva-dā) Pure (pūrnaḥ), because (yatas) (He) is filled with (pūryate) His own all-pervading Existence (tat-sattayā).

There is no (na) power (śaktiḥ) in this world (iha), which is different from Śiva (śiva-bhinnā), (but also) able to (śaktā) cause (sam-pra-kartum) Him (tam) to become the Creator --i.e. no power forces Him to create the world-- (nirmātāram). Why (kimartham)? Because (yataḥ) His Will Power (icchā-śaktiḥ) is the Creator (nirmātrī), Who is His (tadīya) Absolute Freedom (sva-tantratā). He (saḥ) Creates (sṛjati) by His Will (sva-icchayā). Therefore (ataḥ), expectation --i.e. the Source of His intention to create-- (aunmukhyam) pulsates (spandati) in the unity (advaye) of the two Divine aspects (divya-vapuṣoḥ) of The Supreme (anuttarasya) and (ca) rises (udañcati) from His Absolute Freedom (parama-sva-tantryāt) that (yat) is a Mass of Natural Essence (sahaja-sāra-ghana-tā), (which) flows (prasāriṇī) without obstructions (niḥsaṅgā) everywhere (sarvake).

In other words (parataḥ), the Highest Lord (parama-īśvaraḥ) creates (suvati), because (yataḥ) Creation (kṛtiḥ) is a natural outpouring of His real nature (tadīya-sva-sva-rūpa-sahaja-ullāsaḥ).

Terms (śabdhāḥ) (like) Highest Lord (parama-īśvaraḥ), Lord (prabhuḥ), ‘He’ (saḥ), God (īśvaraḥ), Bhairava (bhairavaḥ), Paramaśiva (paramaśivaḥ) (and so on) (...iti...iti…iti...iti...iti…ca…ca…ca…ca...ca), represent (rūpayanti) the Supreme Reality (caitanyam) only (eva) that (yat) is the unity (ekatā) of the two aspects (sarvavidoḥ), namely (nāmatas) Śiva and Śakti (śiva-śaktī…iti). Nevertheless (tatha-api), this (etat) subject matter (prameyam) will be explained later (vakṣyamāṇam) in detail (vistareṇa).

To summarise (samāsataḥ): When (yadā) He (saḥ) is furnished with creation (kṛti-abhyupetaḥ), He (saḥ…tadā) is completely full (pari-pūrṇaḥ) and (ca) does not at all (na-eva…kila) become (bhavati) diminished (nyūnaḥ). || 2 ||

 || 2 ||

𑆑𑆳 𑆑𑆸𑆠𑆴𑆫𑇀𑆮𑆱𑇀𑆠𑆶𑆠𑆾 𑆮𑆳 𑆱𑆫𑇀𑆮𑆮𑆴𑆢𑆾𑆫𑇀𑆢𑆸𑆰𑇀𑆛𑆼𑆂 𑇅

का कृतिर्वस्तुतो वा सर्वविदोर्दृष्टेः ।

Kā kṛtirvastuto vā sarvavidordṛṣṭeḥ |

But (vā) what (kā) creation (kṛtiḥ) is (vastutas), from the viewpoint (dṛṣṭeḥ) of the two Supreme Beings-- (sarva-vidoḥ)?

𑆃𑆤𑆶𑆠𑇀𑆥𑆤𑇀𑆤𑆑𑆶𑆩𑆳𑆫𑆱𑇀𑆪 𑆧𑆵𑆘𑆩𑆴𑆮𑆳𑆥𑆴 𑆑𑆩𑇀𑆥𑆤𑆩𑇀  𑇅
𑆠𑆱𑇀𑆪 𑆩𑆷𑆬𑆁 𑆥𑇀𑆫𑆱𑆑𑇀𑆠𑆁 𑆠𑆪𑆿 𑆫𑆲𑆱𑇀𑆪𑆼 𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆩𑇀 𑇆𑇓𑇆

अनुत्पन्नकुमारस्य बीजमिवापि कम्पनम्  ।
तस्य मूलं प्रसक्तं तयौ रहस्ये व्यवस्थितम् ॥३॥

Anutpannakumārasya bījamivāpi kampanam  |
Tasya mūlaṃ prasaktaṃ tayau rahasye vyavasthitam || 3 ||

Besides (api), (that) vibration (kampanam) is like (iva) a seed (bījam) of an unborn child (an-utpanna-kumārasya). His (tasya) root is (mūlam) eternally (pra-saktam) standing (vyavasthitam) in Their (tayoḥ) Secret (rahasye). || 3 ||

𑆠𑆪𑆾𑆫𑆼𑆑𑆠𑆳 𑆧𑆵𑆘𑆩𑆡𑆖 𑆪𑆡𑆳 𑆱𑆫𑇀𑆮𑆮𑆴𑆢𑆾𑆫𑆼𑆑𑆠𑆳 𑆯𑆳𑆯𑇀𑆮𑆠𑆵 𑆠𑆡𑆳 𑆧𑆵𑆘𑆩𑆱𑆑𑇀𑆠𑆩𑆥𑆴 𑇅
𑆧𑆵𑆘𑆁 𑆮𑆱𑇀𑆠𑆶𑆠𑆂 𑆥𑇀𑆫𑆱𑆮𑆴𑆠𑆶𑆁 𑆱𑇀𑆮𑆱𑆲𑆘𑆮𑆵𑆫𑇀𑆪𑆼𑆟 𑆯𑆑𑇀𑆠𑆁 𑆯𑆼𑆰𑆠 𑆍𑆠𑆠𑇀𑆥𑇀𑆫𑆮𑆖𑆤𑆱𑇀𑆪 𑆤
𑆪𑆾𑆓𑇀𑆪𑆮𑆖𑆤𑆩𑇀 𑇅 𑆍𑆠𑆱𑇀𑆩𑆳𑆖𑇀𑆗𑆴𑆮𑆯𑆑𑇀𑆠𑇀𑆪𑆾𑆂 𑆑𑆶𑆩𑆳𑆫𑆂 𑆥𑇀𑆫𑆑𑆳𑆯𑆠𑆼 𑇅

𑆤 𑆑𑆴𑆩𑆥𑆴 𑆱𑇀𑆮𑆲𑆼𑆠𑆶𑆤𑆳 𑆮𑆴𑆤𑆳 𑆨𑆮𑆠𑆴 𑆥𑆫𑆠𑆾 𑆮𑆳 𑆱𑆫𑇀𑆮𑆁 𑆱𑇀𑆮𑆲𑆼𑆠𑆶𑆱𑆠𑇀𑆠𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑆁 𑆠𑆡𑆽𑆮
𑆑𑆶𑆩𑆳𑆫𑆂 𑆱𑇀𑆮𑆧𑆵𑆘𑆠𑆤𑇀𑆠𑇀𑆫𑆂 𑇅 𑆠𑆢𑇀𑆪𑆡𑆳 𑆤 𑆦𑆬𑆁 𑆱𑇀𑆮𑆾𑆥𑆨𑆾𑆑𑇀𑆠𑇀𑆫𑆳 𑆮𑆴𑆤𑆳 𑆠𑆠𑆂
𑆱𑇀𑆮𑆲𑆼𑆠𑆶𑆫𑆶𑆥𑆨𑆾𑆑𑇀𑆠𑆳 𑆪𑆢𑆫𑇀𑆡𑆁 𑆦𑆬𑆩𑆶𑆥𑆨𑆾𑆑𑇀𑆠𑆸𑆱𑆠𑇀𑆠𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑆩𑇀 𑇅

𑆍𑆠𑆠𑇀𑆥𑇀𑆫𑆣𑆳𑆤𑆘𑇀𑆚𑆳𑆤𑆁 𑆪𑆾𑆓𑆼 𑆠𑆠 𑆍𑆠𑆠𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆥𑆫𑆴𑆓𑇀𑆫𑆲𑆁 𑆮𑆴𑆤𑆳 𑆱𑆫𑇀𑆮𑆪𑆾𑆓𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆱𑇀𑆮𑆴𑆮𑆼𑆑𑆂
𑆑𑆼𑆮𑆬𑆩𑆣𑆴𑆑𑆾 𑆩𑆤𑆱𑆴 𑆧𑆤𑇀𑆣𑆂 𑇅 𑆪𑆠𑆱𑇀𑆠𑆢𑇀𑆪𑆾𑆓𑇀𑆪𑆳𑆫𑇀𑆡𑆁 𑆮𑆴𑆤𑆳 𑆑𑆼𑆮𑆬𑆁 𑆩𑆳𑆫𑇀𑆓𑆾’𑆪𑆾𑆓𑇀𑆪𑆱𑇀 𑆠𑆠𑆾
𑆩𑆳𑆫𑇀𑆓𑆾’𑆫𑇀𑆡𑆠𑆤𑇀𑆠𑇀𑆫𑆂 𑇅

𑆦𑆬𑆠𑆾 𑆤 𑆩𑆳𑆫𑇀𑆓𑆱𑇀𑆠𑆢𑇀𑆫𑇀𑆡𑆼𑆤 𑆮𑆴𑆤𑆳 𑇅 𑆪𑆳𑆮𑆢𑆼𑆠𑆤𑇀𑆤𑆴𑆮𑆼𑆢𑆤𑆁 𑆠𑆠𑇀𑆠𑇀𑆮𑆠𑆳 𑆠𑆳𑆮𑆤𑇀𑆩𑆳𑆫𑇀𑆓𑆱𑇀𑆪
𑆲𑆼𑆠𑆶𑆂 𑆠𑆱𑇀𑆪𑆳𑆫𑇀𑆡𑆾’𑆥𑆴 𑇅 𑆮𑆴𑆣𑆼𑆪𑆠𑇀𑆮𑆁 𑆤𑆴𑆠𑇀𑆪𑆩𑆥𑆴 𑆖 𑆥𑇀𑆫𑆠𑆴𑆱𑇀𑆡𑆳𑆤𑆩𑇀 𑇅 𑆢𑆵𑆥𑇀𑆪𑆳𑆫𑇀𑆡𑆼 𑆑𑆳𑆫𑇀𑆪𑆁
𑆑𑆫𑇀𑆠𑆸𑆠𑆤𑇀𑆠𑇀𑆫𑆁 𑆖 𑆑𑆫𑇀𑆠𑆳 𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆂 𑇅 𑆃𑆠𑆂 𑆑𑆶𑆩𑆳𑆫𑆧𑆵𑆘𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆤𑆩𑆴𑆠𑇀𑆪𑆫𑇀𑆡𑆂 𑇅

𑆩𑆳𑆫𑇀𑆓𑆱𑇀𑆪 𑆲𑆼𑆠𑇀𑆮𑆫𑇀𑆡𑆿 𑆱𑆩𑆳𑆤𑆳𑆮𑆼𑆮𑆼𑆠𑇀𑆪𑆳𑆓𑆩𑆫𑆲𑆱𑇀𑆪𑆩𑆼𑆠𑆠𑇀𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆩𑇀 𑇅 𑆱𑆳𑆩𑇀𑆪𑆩𑆫𑇀𑆡𑆁
𑆱𑆩𑇀𑆥𑇀𑆫𑆑𑆫𑆾𑆠𑆴 𑆩𑆲𑆠𑇀 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆩𑇀

𑆓𑆶𑆫𑆶𑆥𑆳𑆫𑆁𑆥𑆫𑆳𑆪𑆳𑆠𑆁 𑆮𑇀𑆪𑆾𑆩𑆼𑆯𑆵𑆤𑆳𑆁 𑆖 𑆲𑆸𑆢𑇀𑆓𑆠𑆩𑇀  𑇅
𑆃𑆑𑆡𑇀𑆪𑆁 𑆥𑆫𑆩𑆁 𑆪𑆠𑇀𑆠𑆶 𑆩𑆲𑆳𑆫𑇀𑆡 𑆧𑆶𑆢𑇀𑆣𑆴𑆢𑆁 𑆱𑆢𑆳𑇆

𑆅𑆠𑆴 𑇅

𑆪𑆠𑆱𑇀𑆠𑆠𑆱𑇀𑆠𑆠𑇀𑆱𑆠𑇀𑆪𑆁 𑆱𑆫𑇀𑆮𑆮𑆴𑆢𑆾𑆫𑇀𑆓𑆶𑆲𑇀𑆪𑆳𑆓𑆶𑆲𑆳𑆪𑆳𑆩𑆼𑆮 𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆩𑆼𑆠𑆳𑆢𑆸𑆯𑆱𑇀𑆠𑆠𑆾𑇁𑆫𑇀𑆡𑆾
𑆢𑆶𑆫𑇀𑆧𑆾𑆣 𑆅𑆲 𑇅 𑆥𑆫𑆴𑆑𑇀𑆬𑆼𑆯𑆂 𑆱𑆁𑆬𑆵𑆪𑆠𑆼 𑆮𑆱𑇀𑆠𑆶𑆮𑆸𑆠𑇀𑆠𑆼 𑆑𑆶𑆩𑆳𑆫𑆧𑆵𑆘𑆁 𑆓𑆶𑆲𑆳𑆪𑆳𑆩𑆼𑆠𑆱𑇀𑆪𑆳𑆁
𑆑𑆶𑆠𑇀𑆫𑆖𑆴𑆢𑆶𑆥𑇀𑆪𑆠𑆼 𑇅

𑆬𑆨𑇀𑆪𑆱𑇀𑆠𑆶 𑆑𑆳𑆫𑇀𑆪𑆠𑆂 𑆱𑆴𑆢𑇀𑆣𑆴𑆪𑆾𑆓𑇀𑆪𑆾 𑆓𑆶𑆲𑆳𑆥𑆫𑆴𑆓𑇀𑆫𑆲𑆂  𑇅
𑆠𑆢𑆫𑇀𑆡𑆩𑆱𑇀𑆠𑆶 𑆠𑆱𑇀𑆪𑆳 𑆮𑆴𑆑𑆳𑆱𑆯𑇀𑆖𑆠𑆶𑆫𑇀𑆡𑆓𑆾𑆥𑆴𑆠𑆂𑇆

𑇆𑇓𑇆

तयोरेकता बीजमथच यथा सर्वविदोरेकता शाश्वती तथा बीजमसक्तमपि ।
बीजं वस्तुतः प्रसवितुं स्वसहजवीर्येण शक्तं शेषत एतत्प्रवचनस्य न
योग्यवचनम् । एतस्माच्छिवशक्त्योः कुमारः प्रकाशते ।

न किमपि स्वहेतुना विना भवति परतो वा सर्वं स्वहेतुसत्तातन्त्रं तथैव
कुमारः स्वबीजतन्त्रः । तद्यथा न फलं स्वोपभोक्त्रा विना ततः
स्वहेतुरुपभोक्ता यदर्थं फलमुपभोक्तृसत्तातन्त्रम् ।

एतत्प्रधानज्ञानं योगे तत एतत्तत्त्वपरिग्रहं विना सर्वयोगशास्त्रस्विवेकः
केवलमधिको मनसि बन्धः । यतस्तद्योग्यार्थं विना केवलं मार्गो’योग्यस् ततो
मार्गो’र्थतन्त्रः ।

फलतो न मार्गस्तद्र्थेन विना । यावदेतन्निवेदनं तत्त्वता तावन्मार्गस्य
हेतुः तस्यार्थो’पि । विधेयत्वं नित्यमपि च प्रतिस्थानम् । दीप्यार्थे कार्यं
कर्तृतन्त्रं च कर्ता स्वतन्त्रः । अतः कुमारबीजप्रत्यभिज्ञानमित्यर्थः ।

मार्गस्य हेत्वर्थौ समानावेवेत्यागमरहस्यमेतत्प्रोक्तम् । साम्यमर्थं
सम्प्रकरोति महत् । यथोक्तम्

गुरुपारंपरायातं व्योमेशीनां च हृद्गतम्  ।
अकथ्यं परमं यत्तु महार्थ बुद्धिदं सदा॥

इति ।

यतस्ततस्तत्सत्यं सर्वविदोर्गुह्यागुहायामेव संस्थितमेतादृशस्ततोऽर्थो
दुर्बोध इह । परिक्लेशः संलीयते वस्तुवृत्ते कुमारबीजं गुहायामेतस्यां
कुत्रचिदुप्यते ।

लभ्यस्तु कार्यतः सिद्धियोग्यो गुहापरिग्रहः  ।
तदर्थमस्तु तस्या विकासश्चतुर्थगोपितः॥

॥३॥

Tayorekatā bījamathaca yathā sarvavidorekatā śāśvatī tathā bījamasaktamapi | Bījaṃ vastutaḥ prasavituṃ svasahajavīryeṇa śaktaṃ śeṣata etatpravacanasya na yogyavacanam | Etasmācchivaśaktyoḥ kumāraḥ prakāśate |

Na kimapi svahetunā vinā bhavati parato vā sarvaṃ svahetusattātantraṃ tathaiva kumāraḥ svabījatantraḥ | Tadyathā na phalaṃ svopabhoktrā vinā tataḥ svaheturupabhoktā yadarthaṃ phalamupabhoktṛsattātantram |

Etatpradhānajñānaṃ yoge tata etattattvaparigrahaṃ vinā sarvayogaśāstrasvivekaḥ kevalamadhiko manasi bandhaḥ | Yatastadyogyārthaṃ vinā kevalaṃ mārgo’yogyas tato mārgo’rthatantraḥ |

Phalato na mārgastadrthena vinā | Yāvadetannivedanaṃ tattvatā tāvanmārgasya hetuḥ tasyārtho’pi | Vidheyatvaṃ nityamapi ca pratisthānam | Dīpyārthe kāryaṃ kartṛtantraṃ ca kartā svatantraḥ | Ataḥ kumārabījapratyabhijñānamityarthaḥ |

Mārgasya hetvarthau samānāvevetyāgamarahasyametatproktam | Sāmyamarthaṃ samprakaroti mahat | Yathoktam

Gurupāraṃparāyātaṃ vyomeśīnāṃ ca hṛdgatam  |
Akathyaṃ paramaṃ yattu mahārtha buddhidaṃ sadā ||

Iti |

Yatastatastatsatyaṃ sarvavidorguhyāguhāyāmeva saṃsthitametādṛśastato'rtho durbodha iha | Parikleśaḥ saṃlīyate vastuvṛtte kumārabījaṃ guhāyāmetasyāṃ kutracidupyate |

Labhyastu kāryataḥ siddhiyogyo guhāparigrahaḥ  |
Tadarthamastu tasyā vikāsaścaturthagopitaḥ ||

 || 3 ||

The unity (ekatā) of Them (tayoḥ) is a Seed (bījam); Moreover, (athaca) as (yathā) the unity (ekatā) of the Supreme Beings (sarva-vidoḥ) is Eternal (śāśvatīḥ), the Seed (tathā…bījam) is also (api) Eternal (asaktam). It is a fact (vastutaḥ) (that) a seed (bījam) is capable (śaktam) of producing (prasavitum) by its innate fertility (sva-sahaja-vīryeṇa). Otherwise (śeṣataḥ), this (etat) term --i.e. seed-- (pra-vacanasya) has no (na) practical meaning (yogya-vacanam). From this (etasmāt) Seed (bījāt), rises (prakāśate) the child (kumāraḥ) of Śiva and Śakti (śiva-śaktyoḥ).

Nothing (na…kim-api) exists (bhavati) without (vinā) its cause (sva-hetunā), or (vā) in other words (paratas), everything (sarvam) is dependent on the existence of its cause (sva-hetu-sattā-tantram). In the same way (tathā-eva), the child (kumāraḥ) is dependent on his Seed (sva-bīja-tantraḥ). For example (yathā), a fruit --i.e. the object-- (phalam) does not exist (na) without (someone, who is) experiencing it --i.e. the subject-- (sva-upabhoktrā...vinā), so (tathā) the source or cause of it (sva-hetuḥ) is the experiencer (upa-bhoktā), because (yat-kāraṇam) the fruit (phalam) is dependent on the existence of the experiencer (upa-bhoktṛ-sattā-tantram).

This (etat) is fundamental knowledge (pradhāna-jñānam) in Yoga (yoge); therefore (tatas), without (vinā) understanding this truth (etat-tattva-pari-graham), the discriminating knowledge (, contained) in the Yoga scriptures (sarva-yoga-śāstra-vivekaḥ), is just (eva) more (adhikaḥ) bondage (bandhaḥ) in mind (manasi). Simply (kevalam) because (yataḥ) without (vinā) its proper goal (tat-yogya-artham), the (spiritual) way or path (itself) (mārgaḥ) is useless (a-yogyaḥ); consequently (tataḥ), the path (mārgaḥ) is dependent on the Goal (artha-tantraḥ).

Accordingly (phalataḥ), there is no (na) (spiritual) path (mārgaḥ) without (vinā) its goal (tat-arthena). As far as (yāvat) this (etat) statement (nivedanam) is true (tattva-tā), the cause or source (hetuḥ) of the path (mārgasya) is also its goal (tāvat...tasya-arthaḥ…api). Dependency (vidheya-tvam) is also (api) eternal (nityam) and (ca) exists in every condition (prati-sthānam). For clarity: (dīpya-arthe), the object (kāryam) is dependent on the subject (kartṛ-tantram), and (ca) the subject (kartā) is dependent on itself (sva-tantraḥ). Hence (atas), the goal (arthaḥ) is (iti) recognition of the Seed of the child (kumāra-bīja-prati-abhijñānam).

This (etat) aforesaid (declaration) (proktam) is (iti) the Mystery of Agamic Revelation (āgama-rahasyam): The source and the goal (hetu-arthau) of the path (mārgasya) are the same (samānau). Sameness (sāmyam) makes (sam-pra-karoti) the Goal (artham) Great (mahat). As (yathā) it has been said (uktam):

“The abundance of the Oral Transmission of the Guru (guru-pāraṃpara-āyātam), which (yat) is truly (tu) the unspeakable (akathyam) most Supreme (paramam), and (ca) rests in the Heart (hṛt-gatam) of the Goddesses of the Sky (vyoma-īśīnām), is the Mahārtha or the Great Goal (mahā-artha) that is always (sadā) the Bestower of Understanding (buddhi-dam…iti).“ ||

As (yatas-tatas) its reality (tat-satyam), without doubt (eva), rests (saṃsthitam) in the Secret Cave (guhyā-guhāyām) of the two Supreme Beings (sarvavidoḥ), such (etādṛśaḥ) a Goal (arthaḥ) is unfathomable (dur-bodhaḥ) in this world (iha). Hardship (parikleśaḥ) lurks (saṃlīyate) in the fact (vastu-vṛtte) that the Seed of the child (kumāra-bījam) is sown (upyate) somewhere (kutracid) in this (etasyām) Cave (guhāyām).

Consequently (kāryataḥ), an obtainable (labhyaḥ…tu) understanding of the Cave (guhā-pari-grahaḥ) is necessary for success (siddhi-yogyaḥ). Hence (tadartham), let there be (astu) Its (tasyāḥ) Expansion (vikāsaḥ), (which is) kept secret in the fourth-one (caturtha-gopitaḥ).

 || 3 ||

𑆑𑆳 𑆱𑆫𑇀𑆮𑆮𑆴𑆢𑆾𑆫𑇀𑆓𑆶𑆲𑆳 𑇅

का सर्वविदोर्गुहा ।

Kā sarvavidorguhā |

What (kā) is the Cave (guhā) of the two Supreme Beings (sarva-vidoḥ)?

𑆱𑆠𑇀𑆠𑆳𑆪𑆳 𑆲𑆸𑆢𑆪𑆁 𑆓𑆶𑆲𑇀𑆪𑆁 𑆱𑆫𑇀𑆮𑆮𑆴𑆢𑆾𑆫𑆨𑆴𑆤𑇀𑆤𑆠𑆳  𑇅
𑆃𑆲𑆩𑆱𑇀𑆩𑆵𑆠𑆴 𑆱𑆠𑇀𑆪𑆁 𑆯𑆴𑆮𑆂 𑆯𑆑𑇀𑆠𑆴𑆯𑇀𑆖 𑆪𑆡𑆳𑆑𑇀𑆫𑆩𑆩𑇀 𑇆𑇔𑇆

सत्ताया हृदयं गुह्यं सर्वविदोरभिन्नता  ।
अहमस्मीति सत्यं शिवः शक्तिश्च यथाक्रमम् ॥४॥

Sattāyā hṛdayaṃ guhyaṃ sarvavidorabhinnatā  |
Ahamasmīti satyaṃ śivaḥ śaktiśca yathākramam || 4 ||

The Secret (guhyam) is the Heart (hṛdayam) of Existence (sattāyā), the non-difference (abhinna-tā) of the two Supreme Beings (sarvavidoḥ). ‘Aham’ or ‘I’ (aham) (and) ‘Asmi’ or ‘Am’ (asmi...iti) are truly (satyam) Śiva (śivaḥ) and (ca) Śakti (śaktiḥ), respectively (yathā-kramam). || 4 ||

𑆥𑆫𑆴𑆑𑇀𑆬𑆼𑆯𑆂 𑆱𑆁𑆮𑆸𑆢𑇀𑆣𑆾 𑆪𑆠𑆾 𑆓𑆶𑆲𑆳𑆪𑆳𑆱𑇀𑆠𑆴𑆫𑆱𑇀𑆠𑆠𑇀𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆮𑆴𑆫𑆾𑆣𑆑𑆩𑆥𑆴 𑆓𑆶𑆲𑇀𑆪𑆁
𑆱𑆩𑆠𑆳𑆑𑆸𑆠𑆼 𑇅 𑆍𑆠𑆠𑇀𑆱𑆠𑇀𑆪𑆁 𑆱𑇀𑆮𑆵𑆑𑆶𑆫𑇀𑆪𑆶𑆂 𑆦𑆬𑆳𑆫𑇀𑆡𑆴𑆤𑆾𑇁𑆤𑇀𑆪𑆡𑆳𑆮𑇀𑆪𑆳𑆥𑆑𑆼𑆯𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆤𑆁
𑆤𑆴𑆰𑇀𑆦𑆬𑆁 𑆤 𑆱𑆩𑇀𑆯𑆪𑆂 𑇅 𑆑𑆴𑆩𑆫𑇀𑆡𑆁 𑆪𑆠𑆾 𑆤𑆽𑆠𑆳𑆢𑆸𑆯𑆁 𑆱𑆫𑇀𑆮𑆱𑆁𑆓𑆠𑆁 𑆠𑆠𑇀𑆪𑇀𑆲𑆁
𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆠𑆁 𑆮𑇀𑆪𑆱𑇀𑆠𑆠𑇀𑆮𑆁 𑆱𑆫𑇀𑆮𑆽𑆂 𑆥𑆷𑆫𑇀𑆮𑆩𑆼𑆮 𑆪𑆡𑆾𑆑𑇀𑆠𑆩𑇀 𑆧𑆲𑆶𑆯𑆾 𑆩𑆢𑇀𑆓𑆶𑆫𑆶𑆟𑆳 𑇅 𑆍𑆠𑆖𑇀𑆖
𑆱𑆾𑆩𑆳𑆤𑆤𑇀𑆢𑆼𑆤𑆩𑆲𑆠𑆳 𑆠𑆖𑇀𑆗𑆴𑆮𑆢𑆸𑆰𑇀𑆛𑇀𑆪𑆳𑆩𑇀 𑇅

𑆃𑆱𑇀𑆩𑆢𑇀𑆫𑆷𑆥𑆱𑆩𑆳𑆮𑆴𑆰𑇀𑆛𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆳𑆠𑇀𑆩𑆤𑆴𑆮𑆳𑆫𑆟𑆼  𑇅
𑆯𑆴𑆮𑆂 𑆑𑆫𑆾𑆠𑆶 𑆤𑆴𑆘𑆪𑆳 𑆤𑆩𑆂 𑆯𑆑𑇀𑆠𑇀𑆪𑆳 𑆠𑆠𑆳𑆠𑇀𑆩𑆤𑆼 𑇆𑇑𑇆

𑆅𑆠𑆴 𑇅

𑆄𑆠𑇀𑆩𑆳𑆲𑆩𑆴𑆠𑆴 𑆯𑆴𑆮𑆯𑇀𑆖𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆱𑇀𑆩𑆵𑆠𑆴 𑆯𑆑𑇀𑆠𑆴𑆂 𑇅 𑆠𑆿 𑆱𑆫𑇀𑆮𑆮𑆴𑆢𑆿 𑆥𑆶𑆁𑆬𑆴𑆕𑇀𑆓𑆱𑇀𑆠𑇀𑆫𑆵𑆬𑆴𑆕𑇀𑆓𑆼
𑆖𑆳𑆑𑆳𑆫𑆳𑆤𑆤𑇀𑆢𑆫𑆷𑆥𑆼 𑆖𑆳𑆖𑆬𑆖𑆬𑆼 𑆥𑆶𑆤𑆫𑆶𑆖𑇀𑆪𑆼𑆠𑆼 𑆯𑆑𑇀𑆠𑆴𑆩𑆖𑇀𑆗𑆑𑇀𑆠𑆵𑆲 𑆪𑆡𑆳𑆑𑇀𑆫𑆩 𑇅 𑆱
𑆄𑆤𑆤𑇀𑆢𑆳𑆣𑆳𑆫𑆯𑇀𑆖𑆳𑆖𑆬𑆁 𑆮𑆫𑇀𑆥𑆂 𑆱𑆳𑆑𑆳𑆫𑆮𑆴𑆑𑆳𑆱𑆴𑆠𑆳 𑆖𑆫𑆟𑆴 𑆮𑆫𑇀𑆥𑆯𑇀𑆖 𑇅

𑆥𑆫𑆠𑆂 𑆯𑆴𑆮𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳 𑇅 𑆱𑆳 𑆠𑆖𑇀𑆗𑆑𑇀𑆠𑆴𑆫𑇀𑆪𑆪𑆳 𑆱𑆂 𑆱𑇀𑆮𑆱𑆠𑇀𑆠𑆳𑆩𑆷𑆬𑆴𑆑𑆳𑆫𑇀𑆡𑆁 𑆧𑆾𑆣𑆠𑆴 𑇅
𑆑𑆳𑆫𑇀𑆪𑆠𑆂 𑆱 𑆱𑇀𑆮𑆯𑆑𑇀𑆠𑆴𑆠𑆤𑇀𑆠𑇀𑆫𑆂 𑇅

𑆪𑆡𑆳 𑆮𑆳 𑆠𑆱𑇀𑆪 𑆯𑆑𑇀𑆠𑆴𑆂 𑆱𑇀𑆮𑆱𑇀𑆮𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆂 𑆑𑆼𑆮𑆬𑆳 𑆠𑆡𑆳 𑆱 𑆱𑇀𑆮𑆱𑆠𑇀𑆠𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑆯𑇀𑆖𑆽𑆠𑆠𑇀
𑆱𑇀𑆮𑆮𑆴𑆣𑆼𑆪𑆠𑇀𑆮𑆁 𑆠𑆱𑇀𑆪 𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆠𑆳 𑆑𑆴𑆬 𑇅

𑆃𑆡

𑆯𑆑𑇀𑆠𑆴𑆫𑆼𑆮 𑆯𑆴𑆮𑆱𑇀𑆪𑆳𑆥𑆴 𑆱𑆳𑆫𑆾 𑆪𑆫𑇀𑆲𑆴 𑆪𑆪𑆳 𑆲𑆴 𑆱𑆂  𑇅
𑆯𑆑𑇀𑆠𑆴𑆁 𑆧𑆾𑆣𑆠𑆴 𑆪𑆯𑇀𑆪𑆳𑆂 𑆱𑆳𑆫𑆱𑇀𑆠𑆫𑇀𑆲𑆴 𑆠𑆶 𑆯𑆴𑆮𑆂 𑆱𑇀𑆮𑆪𑆩𑇀𑇆

𑆮𑆱𑇀𑆠𑆶𑆠𑆂 𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆼 𑆠𑆿 𑆱𑆫𑇀𑆮𑆮𑆴𑆢𑆿 𑆥𑆫𑆱𑇀𑆥𑆫𑆼
𑆱𑆁𑆑𑇀𑆫𑆳𑆤𑇀𑆠𑆯𑇀𑆖 𑆮𑆴𑆯𑆼𑆰𑆂 𑆯𑆴𑆮𑆱𑇀𑆪 𑆯𑆑𑇀𑆠𑆼𑆂 𑆥𑆯𑆾𑆫𑇀𑆣𑆴𑆪𑆳𑆩𑇀𑇆

𑆃𑆠𑆂 𑆯𑆴𑆮𑆯𑆑𑇀𑆠𑇀𑆪𑆾𑆂 𑆱𑆠𑇀𑆱𑆩𑇀𑆧𑆤𑇀𑆣 𑆍𑆑𑆠𑆳 𑆖 𑆤𑆽𑆮 𑆇𑆠𑇀𑆠𑆫𑆳𑆣𑆫𑆳𑆮𑆑𑆳𑆯𑆾 𑆨𑆮𑆠𑆵𑆲
𑆖𑆽𑆠𑆤𑇀𑆪𑆮𑆥𑆶𑆰𑆾𑆂 𑇅 𑆤 𑆯𑆴𑆮𑆂 𑆯𑆑𑇀𑆠𑆼𑆫𑆶𑆠𑇀𑆠𑆫𑆾 𑆤 𑆯𑆑𑇀𑆠𑆴𑆂 𑆯𑆴𑆮𑆳𑆢𑆮𑆳𑆖𑆵 𑇅 𑆪𑆠𑇀𑆫 𑆠𑆿
𑆤𑆳𑆨𑆴𑆤𑇀𑆤𑆿 𑆠𑆠𑇀𑆫 𑆤 𑆨𑆮𑆠𑆾 𑆮𑆴𑆤𑆳𑆤𑇀𑆪𑆾𑆤𑇀𑆪𑆩𑇀 𑇅 𑆠𑆢𑆼𑆠𑆠𑇀𑆥𑇀𑆫𑆣𑆳𑆤𑆱𑆠𑇀𑆪𑆁 𑆖 𑆥𑇀𑆫𑆑𑆫𑆂
𑆑𑆯𑇀𑆖𑆴𑆢𑆥𑆫𑆾 𑆤𑆳𑆩𑆳𑆤𑇀𑆪𑆣𑆴𑆑𑆸𑆠𑇀𑆪 𑆯𑆧𑇀𑆢𑆑𑇀𑆫𑆵𑆝𑆳 𑆩𑆳𑆠𑇀𑆫𑆳 𑆮𑆴𑆯𑆼𑆰𑆮𑆴𑆖𑆳𑆫𑆟𑆱𑇀𑆪 𑆱𑆩𑆫𑇀𑆡𑆳 𑇅

𑆍𑆰 𑆯𑆽𑆮𑆢𑆫𑇀𑆯𑆤𑆱𑆳𑆫𑆂 𑆯𑇀𑆫𑆵𑆯𑆴𑆮𑆢𑆸𑆰𑇀𑆛𑆿 𑆯𑇀𑆫𑆵𑆩𑆠𑇀𑆱𑆾𑆩𑆳𑆤𑆤𑇀𑆢𑆼𑆤𑆾𑆖𑇀𑆪𑆠𑆼 𑇅

𑆯𑆴𑆮𑆂 𑆯𑆑𑇀𑆠𑆱𑇀𑆠𑆡𑆳 𑆨𑆳𑆮𑆳𑆤𑆴𑆖𑇀𑆗𑆪𑆳 𑆑𑆫𑇀𑆠𑆶𑆩𑆵𑆢𑆸𑆯𑆳𑆤𑇀
𑆯𑆑𑇀𑆠𑆴𑆯𑆑𑇀𑆠𑆴𑆩𑆠𑆾𑆫𑇀𑆨𑆼𑆢𑆂 𑆯𑆽𑆮𑆼 𑆘𑆳𑆠𑆶 𑆤 𑆮𑆫𑇀𑆟𑇀𑆪𑆠𑆼𑇆

𑆅𑆠𑆴 𑆪𑆡𑆳 𑆠𑆿 𑆤𑆠𑆫𑆳𑆩𑇀 𑆃𑆤𑆼𑆑𑆿 𑆤 𑆱𑆠𑇀𑆪𑆳𑆤𑇀𑆮𑆼𑆰𑆑𑆳𑆱𑇀𑆠𑆪𑆾𑆫𑆼𑆑𑆠𑆪𑆳 𑆮𑆴𑆤𑆳 𑇅

𑆱𑆫𑇀𑆮𑆮𑆴𑆢𑆳𑆮𑆼𑆑𑆠𑆠𑇀𑆠𑇀𑆮𑆔𑆤𑆯𑇀𑆖 𑆠𑆿 𑆨𑆴𑆤𑇀𑆤𑆿 𑆢𑆸𑆰𑇀𑆛𑆴𑆓𑆠𑆮𑆴𑆰𑆪 𑆍𑆮
𑆥𑇀𑆫𑆱𑆳𑆢𑆥𑇀𑆫𑆘𑆴𑆠𑆳𑆤𑇀𑆮𑆼𑆰𑆑𑆳𑆫𑇀𑆡𑆼 𑆪 𑆍𑆠𑆠𑇀𑆱𑆠𑇀𑆪𑆁 𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆠𑆶𑆩𑆴𑆖𑇀𑆗𑆠𑆴 𑇅
𑆩𑆢𑇀𑆓𑆶𑆫𑆶𑆟𑆽𑆠𑆢𑆼𑆮𑆾𑆖𑇀𑆪𑆠𑆼

𑆠𑆪𑆾𑆫𑆶𑆨𑆪𑆾𑆂 𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆳𑆤𑆤𑇀𑆢𑆳𑆠𑇀𑆩𑆑𑆽𑆑𑆔𑆤𑆠𑇀𑆮𑆼𑆤𑆳𑆥𑆴 𑆠𑆠𑇀𑆱𑆤𑇀𑆠𑆠𑆳𑆣𑇀𑆪𑆪𑆤𑆳𑆪
𑆮𑆖𑆾𑆮𑆴𑆰𑆪 𑆍𑆮 𑆢𑇀𑆮𑆴𑆣𑆳𑆑𑆸𑆠𑆩𑇀 𑇆𑇒𑇆

𑆅𑆠𑆴 𑆥𑆶𑆤𑆂 𑆱𑆫𑇀𑆮𑆮𑆴𑆢𑆾𑆫𑇀 𑆍𑆑𑆠𑆪𑆳 𑆮𑆴𑆤𑆳 𑆤𑆳𑆤𑇀𑆮𑆼𑆰𑆑𑆳𑆂 𑆨𑆮𑆤𑇀𑆠𑆴 𑆪𑆠𑆂
𑆱𑆫𑇀𑆮𑆮𑆴𑆢𑆳𑆮𑆤𑇀𑆮𑆼𑆰𑆑𑆳𑆟𑆳𑆩𑆲𑆩𑆱𑇀𑆩𑆵𑆠𑆴 𑆱𑆳𑆫𑆂 𑇅 𑆠𑆼 𑆨𑆮𑆤𑇀𑆠𑆴 𑆠𑆪𑆾𑆂𑆍𑆑𑆠𑆳𑆪𑆳𑆂 𑇅

𑆮𑆴𑆱𑆷𑆠𑇀𑆫𑆠𑆳 𑆢𑆴𑆮𑇀𑆪𑆑𑇀𑆫𑆵𑆝𑆳𑆒𑇀𑆪𑆳 𑆪𑆳 𑆮𑆑𑇀𑆰𑇀𑆪𑆩𑆳𑆟𑆳 𑆥𑆫𑆠𑇀𑆫 𑇅 𑆯𑆴𑆮𑆯𑆑𑇀𑆠𑇀𑆪𑆾𑆫𑆼𑆠𑆢𑇀𑆓𑆶𑆲𑇀𑆪𑆁
𑆪𑆠𑇀𑆑𑆶𑆩𑆳𑆫𑆧𑆵𑆘𑆩𑆼𑆮 𑆲𑆸𑆢𑆪𑆩𑇀 𑆅𑆠𑆴 𑆓𑆵𑆪𑆠𑆼 𑇅 𑆠𑆢𑆳𑆪𑆳𑆠𑆁 𑆢𑆵𑆥𑇀𑆪𑆠𑆼 𑆥𑆚𑇀𑆖𑆩𑆼 𑇆𑇔𑇆

परिक्लेशः संवृद्धो यतो गुहायास्तिरस्तत्प्रत्यभिज्ञाविरोधकमपि गुह्यं
समताकृते । एतत्सत्यं स्वीकुर्युः फलार्थिनोऽन्यथाव्यापकेशप्रत्यभिज्ञानं
निष्फलं न सम्शयः । किमर्थं यतो नैतादृशं सर्वसंगतं तत्य्हं
प्रत्यभिज्ञातं व्यस्तत्वं सर्वैः पूर्वमेव यथोक्तम् बहुशो मद्गुरुणा । एतच्च
सोमानन्देनमहता तच्छिवदृष्ट्याम् ।

अस्मद्रूपसमाविष्टः स्वात्मनात्मनिवारणे  ।
शिवः करोतु निजया नमः शक्त्या ततात्मने ॥१॥

इति ।

आत्माहमिति शिवश्चाहंविमर्शास्मीति शक्तिः । तौ सर्वविदौ पुंलिङ्गस्त्रीलिङ्गे
चाकारानन्दरूपे चाचलचले पुनरुच्येते शक्तिमच्छक्तीह यथाक्रम । स
आनन्दाधारश्चाचलं वर्पः साकारविकासिता चरणि वर्पश्च ।

परतः शिवः स्वात्मा । सा तच्छक्तिर्यया सः स्वसत्तामूलिकार्थं बोधति ।
कार्यतः स स्वशक्तितन्त्रः ।

यथा वा तस्य शक्तिः स्वस्वाहंविमर्शः केवला तथा स स्वसत्तातन्त्रश्चैतत्
स्वविधेयत्वं तस्य स्वतन्त्रता किल ।

अथ

शक्तिरेव शिवस्यापि सारो यर्हि यया हि सः  ।
शक्तिं बोधति यश्याः सारस्तर्हि तु शिवः स्वयम्॥

वस्तुतः प्रतिबिम्बे तौ सर्वविदौ परस्परे
संक्रान्तश्च विशेषः शिवस्य शक्तेः पशोर्धियाम्॥

अतः शिवशक्त्योः सत्सम्बन्ध एकता च नैव उत्तराधरावकाशो भवतीह
चैतन्यवपुषोः । न शिवः शक्तेरुत्तरो न शक्तिः शिवादवाची । यत्र तौ
नाभिन्नौ तत्र न भवतो विनान्योन्यम् । तदेतत्प्रधानसत्यं च प्रकरः
कश्चिदपरो नामान्यधिकृत्य शब्दक्रीडा मात्रा विशेषविचारणस्य समर्था ।

एष शैवदर्शनसारः श्रीशिवदृष्टौ श्रीमत्सोमानन्देनोच्यते ।

शिवः शक्तस्तथा भावानिच्छया कर्तुमीदृशान्
शक्तिशक्तिमतोर्भेदः शैवे जातु न वर्ण्यते॥

इति यथा तौ नतराम् अनेकौ न सत्यान्वेषकास्तयोरेकतया विना ।

सर्वविदावेकतत्त्वघनश्च तौ भिन्नौ दृष्टिगतविषय एव
प्रसादप्रजितान्वेषकार्थे य एतत्सत्यं प्रत्यभिज्ञातुमिच्छति ।
मद्गुरुणैतदेवोच्यते

तयोरुभयोः स्वरूपं स्वातन्त्र्यानन्दात्मकैकघनत्वेनापि तत्सन्तताध्ययनाय
वचोविषय एव द्विधाकृतम् ॥२॥

इति पुनः सर्वविदोर् एकतया विना नान्वेषकाः भवन्ति यतः
सर्वविदावन्वेषकाणामहमस्मीति सारः । ते भवन्ति तयोःएकतायाः ।

विसूत्रता दिव्यक्रीडाख्या या वक्ष्यमाणा परत्र । शिवशक्त्योरेतद्गुह्यं
यत्कुमारबीजमेव हृदयम् इति गीयते । तदायातं दीप्यते पञ्चमे ॥४॥

Parikleśaḥ saṃvṛddho yato guhāyāstirastatpratyabhijñāvirodhakamapi guhyaṃ samatākṛte | Etatsatyaṃ svīkuryuḥ phalārthino'nyathāvyāpakeśapratyabhijñānaṃ niṣphalaṃ na samśayaḥ | Kimarthaṃ yato naitādṛśaṃ sarvasaṃgataṃ tatyhaṃ Pratyabhijñātaṃ vyastatvaṃ sarvaiḥ pūrvameva yathoktam bahuśo madguruṇā | Etacca somānandenamahatā tacchivadṛṣṭyām |

Asmadrūpasamāviṣṭaḥ svātmanātmanivāraṇe  |
Śivaḥ karotu nijayā namaḥ śaktyā tatātmane || 1 ||

Iti |

Ātmāhamiti śivaścāhaṃvimarśāsmīti śaktiḥ | Tau sarvavidau puṃliṅgastrīliṅge cākārānandarūpe cācalacale punarucyete śaktimacchaktīha yathākrama | Sa ānandādhāraścācalaṃ varpaḥ sākāravikāsitā caraṇi varpaśca |

Parataḥ śivaḥ svātmā | Sā tacchaktiryayā saḥ svasattāmūlikārthaṃ bodhati | Kāryataḥ sa svaśaktitantraḥ |

Yathā vā tasya śaktiḥ svasvāhaṃvimarśaḥ kevalā tathā sa svasattātantraścaitat svavidheyatvaṃ tasya svatantratā kila |

Atha

Śaktireva śivasyāpi sāro yarhi yayā hi saḥ  |
Śaktiṃ bodhati yaśyāḥ sārastarhi tu śivaḥ svayam ||

Vastutaḥ pratibimbe tau sarvavidau paraspare
Saṃkrāntaśca viśeṣaḥ śivasya śakteḥ paśordhiyām ||

Ataḥ śivaśaktyoḥ satsambandha ekatā ca naiva uttarādharāvakāśo bhavatīha caitanyavapuṣoḥ | Na śivaḥ śakteruttaro na śaktiḥ śivādavācī | Yatra tau nābhinnau Tatra na bhavato vinānyonyam | Tadetatpradhānasatyaṃ ca prakaraḥ kaścidaparo nāmānyadhikṛtya śabdakrīḍā mātrā viśeṣavicāraṇasya samarthā |

Eṣa śaivadarśanasāraḥ śrīśivadṛṣṭau śrīmatsomānandenocyate |

Śivaḥ śaktastathā bhāvānicchayā kartumīdṛśān
Śaktiśaktimatorbhedaḥ śaive jātu na varṇyate ||

Iti yathā tau natarām anekau na satyānveṣakāstayorekatayā vinā |

Sarvavidāvekatattvaghanaśca tau bhinnau dṛṣṭigataviṣaya eva prasādaprajitānveṣakārthe ya etatsatyaṃ pratyabhijñātumicchati | Madguruṇaitadevocyate

Tayorubhayoḥ svarūpaṃ svātantryānandātmakaikaghanatvenāpi Tatsantatādhyayanāya vacoviṣaya eva dvidhākṛtam || 2 ||

Iti punaḥ sarvavidor ekatayā vinā nānveṣakāḥ bhavanti yataḥ sarvavidāvanveṣakāṇāmahamasmīti sāraḥ | Te bhavanti tayoḥekatāyāḥ |

Visūtratā divyakrīḍākhyā yā vakṣyamāṇā paratra | Śivaśaktyoretadguhyaṃ Yatkumārabījameva hṛdayam iti gīyate | Tadāyātaṃ dīpyate pañcame || 4 ||

Hardship (parikleśaḥ) is greatly increased (saṃvṛddhaḥ), because (yataḥ) apart from (tiraḥ) the Cave (guhāyāḥ), the obstacle to its recognition (tat-pratyabhijñā-virodhakam) is also (api) a Secret (guhyam), (as) they are the same --i.e. on account of sameness-- (samatā-kṛte).

Those (, who are) desirous of the (Spiritual) fruit (phala-arthinaḥ), must accept (svī-kuryuḥ) this (etat) truth (satyaṃ); otherwise (anyathā), a realization of a Lord, who is not all-pervading (avyāpaka-īśa-prati-abhijñānam) is useless (niṣphalam), no (na) doubt about this (samśayaḥ). Why (kim-artham)? Because (yatas) such (etādṛśam) an individual (vyastatvam) Reality (tatyham), (which) is not (na) united with everything (sarva-saṃgatam), is already (pūrvam-eva) realized (prati-abhijñātam) by everybody (sarvaiḥ), as (yathā) my Guru (mad-guruṇā) frequently (bahuśaḥ) mentioned (uktam). The great (mahatā) Somānanda (somānandena) (said) the same (etat-ca) in his Śivadṛṣṭiḥ (tasya-śiva-dṛṣṭyām):

“ (Let) Śiva (śivaḥ), who has entered into my nature (asmad-rūpa-samāviṣṭaḥ) as my own Self (sva-ātmanā), make (karotu) a bow (namaḥ) by His own (nijayā) Power (śaktyā) to His own Self (ātmani), (which is) expanded (as the world) (tataḥ), to remove the obstacles (nivāraṇe) (that are nothing but) Himself (ātmā…iti)!”

(Śivadṛṣṭiḥ 1.1)

The two Supreme Beings (sarvavidau) (can be described with the following words) here (iha):

Śiva (śivaḥ) is (iti) the Self (ātmā), the ‘Aham’ or ‘I’ (aham) and (ca…ca) the masculine gender (pum-liṅgam) (in the form of) the letter ‘A’ (a-kārā-rūpam). He (saḥ) is the Support of Bliss (ānanda-ādhāraḥ) and (ca) the Immovable (acalam) aspect (varpaḥ).

Śakti (śaktiḥ) is (iti) Awareness of the Self (aham-vimarśaḥ), the ‘Asmi’ or ‘AM’ (asmi) and (ca…ca) the feminine gender (strī-liṅgam) (in the form of) the letter ‘Ā’ (ānanda-rūpam). She (sā) is the Expansion of the letter ‘A’ (akāra-vikāsitā) and (ca…ca) the Movable (caraṇi) aspect (varpaḥ).

Moreover (punaḥ), They (tau) are said to be (ucyete) the ‘Holder of Śakti’ (śaktimat) and ‘Śakti’ (śakti), respectively (yathā-krama).

In other words (parataḥ), Śiva (śivaḥ) is one’s own Self (sva-ātmā). (Śakti) is (sā) His (tat) Power (śaktiḥ), Who makes (yayā) Him (saḥ) conscious (bodhati) about the radical fact of His own Existence (sva-sattā-mūlika-artham). Therefore (kāryataḥ), He (saḥ) is dependent on His own Power (sva-śakti-tantraḥ).

But (vā) as (yathā) His (tasya) Power (śaktiḥ) is nothing but (kevalā) His own Real Self-awareness (sva-sva-aham-vimarśaḥ), He (tathā…saḥ) is dependent on His own Existence (sva-sattā-tantraḥ), and (ca) this (etat) Self-dependency (sva-vidheyatvam) is most assuredly (kila) His (tasya) State of Absolute Freedom (sva-tantra-tā).

And now (atha):

If (yarhi) Śakti (śaktiḥ) is nothing but (eva) the Essence (sāraḥ) of Śiva (śivasya) indeed (api), then (tarhi) She (yayā) actually (hi) makes Him (saḥ) conscious (bodhati) about Herself (śaktim), Whose (yaśyāḥ) Essence (sāraḥ) is nothing but (tu) Śiva (śivaḥ) Himself (svayam).

In reality (vastutaḥ), the two (tau) Supreme Beings (sarva-vidau) are the reflections (prati-bimbe) of each other (paraspare), and (ca) the difference (viśeṣaḥ) of Śiva (śivasya) (and) Śakti (śakteḥ) is (merely) a reflected image (saṃkrāntaḥ) in the intellect (dhiyām) of the limited individual (paśoḥ).

Because of all this (ataḥ), the real relationship (sat-sambandhaḥ) of Śiva and Śakti (śiva-śaktyoḥ) is Oneness (ekatā), and (ca) there is (bhavati) no (na-eva) room for higher and lower (states) (uttara-ādhara-avakāśaḥ) here (iha) for the two aspects of Supreme Reality (caitanya-vapuṣoḥ). Śiva (śivaḥ) is not (na) higher (uttaraḥ) than Śakti (śakteḥ), and Śakti (śaktiḥ) is not (na) lower (avācī) than Śiva (śivāt). Because if (yatra) they (tau) are not (na) one and the same (abhinnau), then (tatra) (they are) not (na) exist (bhavataḥ) without each other (vinānyonyam).

This is the (tat-etat) most important Truth (pradhāna-satyam), and (ca) any (kaścid) other (aparah) usage (prakaraḥ) of names (nāmāni-adhikṛtya) are play of words (śabda-krīḍā), suitable for (samarthā) specific philosophical discussions (viśeṣa-vicāraṇasya).

(All in all), this (eṣaḥ) Essence of Śaivism (śaiva-darśana-sāraḥ) has been stated (ucyate) by our most venerable Somānanda (śrīmat-somānandena) in his glorious Śivadṛṣṭi (śrī-śiva-dṛṣṭau):

“So (tathā) Śiva (śivaḥ) is able (śaktaḥ) to create (kartum) such (īdṛśān) entities (bhāvān) by His Will (icchayā). The difference (bhedaḥ) between Śakti and the Holder of Śakti (śakti-śaktimatoḥ) is not at all (na-jātu) described (varṇyate) in the Śaiva Doctrine (śaive)” ||

(Śivadṛṣṭiḥ 3.3)

Consequently, as (yathā) they (tau) are never (natarām) separated (anekau), there are no (na) seekers of the Truth (satya-anveṣakāḥ) without (vinā) Their Oneness (tayoḥ-ekatayā).

The two Supreme Beings (sarva-vidau) are (actually) one compact principle (eka-tattva-ghanaḥ), and (ca) they (tau) are separated (bhinnau) only (eva) in theory (dṛṣṭi-gata-viṣaye) for the walfare of blessed spiritual seekers (prasāda-prajita-anveṣaka-arthe), who (ya) want (icchati) to recognize (prati-abhijñātum) this (etat) truth (satyam).

This (etat) has also (eva) been said (ucyate) by my Guru (mad-guruṇā):

“Even though (api) the essential nature (sva-rūpam) of Them (tayoḥ) both (ubhayoḥ) (is) one compact mass (eka-ghanatvena) composed of (ātmaka) Absolute Freedom (svātantrya) (and) Bliss (ānanda), it is divided into two (dvidhā-kṛtam) -only (eva) in the sphere (viṣaye) of words (vacas)- for its close study (tad-santata-adhyayanāya…iti)” || 2 ||

(Svātantryasūtram 2.)

Again (punaḥ): without (vinā) the unity (ekatayā) of the two Supreme Beings (sarva-vidoḥ), the seekers (anveṣakāḥ) do not (na) exist (bhavanti), because (yataḥ) the two Supreme Beings (sarva-vidau) are the seekers’ (anveṣakāṇām) Essence (sāraḥ) in the form of ‘I’ and ‘AM’ (aham-asmi…iti). They --i.e. the seekers-- (te) exist (bhavanti) because of Their (tayoḥ) Unity (ekatāyāḥ).

The confusion (regarding all this) (visūtra-tā) is called Divine Play (divya-krīḍa-ākhyā), which (yā) will be elucidated soon (vakṣyamāṇā) elsewhere (paratra).

That (etat) Secret Cave (guhyam) of Śiva and Śakti (śiva-śaktyoḥ), which (yat) is really (eva) the Seed of the child (kumāra-bījam), is glorified (gīyate) (by the) name ‘Heart’ (hṛdayam…iti). Its Abundance (tat-āyātam) shines (dīpyate) in the fifth (pañcame).

 || 4 ||

𑆍𑆠𑆢𑇀𑆣𑆸𑆠𑇀𑆱𑆩𑇀𑆥𑇀𑆫𑆢𑆴𑆰𑇀𑆛𑆁 𑆪𑆠𑆱𑇀𑆠𑆢𑇀𑆣𑆴 𑆱𑇀𑆥𑆤𑇀𑆢𑆫𑆷𑆥𑆠𑆳  𑇅
𑆥𑇀𑆫𑆘𑆳𑆪𑆳𑆂 𑆱𑆸𑆰𑇀𑆛𑆴𑆱𑆁𑆲𑆳𑆫𑆪𑆾𑆱𑇀𑆠𑆠𑆂 𑆱𑆩𑇀𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆴𑆠𑆩𑇀 𑇆𑇕𑇆

एतद्धृत्सम्प्रदिष्टं यतस्तद्धि स्पन्दरूपता  ।
प्रजायाः सृष्टिसंहारयोस्ततः सम्प्रतिष्ठितम् ॥५॥

Etaddhṛtsampradiṣṭaṃ yatastaddhi spandarūpatā  |
Prajāyāḥ sṛṣṭisaṃhārayostataḥ sampratiṣṭhitam || 5 ||

This --i.e. the Secret-- is (etat) called ‘the Heart’ (hṛt-sampradiṣṭam), because (yataḥ) It (tat) is certainly (hi) a State (, which is) composed of Pulsation (spanda-rūpa- tā), hence (tataḥ), (It) is firmly established (sampratiṣṭhitaḥ) in the manifestation and dissolution of the child (prajāyāḥ-sṛṣṭi-saṃhārayoḥ). || 5 ||

𑆲𑆸𑆢𑆪𑆱𑆳𑆫𑆾 𑆢𑇀𑆮𑆴𑆫𑆷𑆥𑆱𑇀𑆥𑆤𑇀𑆢𑆂 𑆑𑆶𑆩𑆳𑆫𑆱𑇀𑆪 𑆱𑆸𑆰𑇀𑆠𑆴𑆱𑆁𑆲𑆳𑆫𑆪𑆾𑆂 𑆱𑆁𑆱𑆑𑇀𑆠𑆳𑆖𑆫𑇀𑆪𑆳 𑆪𑆾
𑆮𑆴𑆯𑇀𑆮𑆩𑆪𑆂 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆩𑇀 𑆱𑇀𑆥𑆤𑇀𑆢𑆼

𑆪𑆱𑇀𑆪𑆾𑆤𑇀𑆩𑆼𑆰𑆤𑆴𑆩𑆼𑆰𑆳𑆨𑇀𑆪𑆳𑆁 𑆘𑆓𑆠𑆂 𑆥𑇀𑆫𑆬𑆪𑆾𑆢𑆪𑆿
𑆠𑆁 𑆯𑆑𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆮𑆴𑆨𑆮𑆥𑇀𑆫𑆨𑆮𑆁 𑆯𑆕𑇀𑆑𑆫𑆁 𑆱𑇀𑆠𑆶𑆩𑆂 𑇆𑇑𑇆

𑆅𑆠𑆴 𑆪𑆠𑆂 𑆑𑆶𑆩𑆳𑆫𑆾 𑆪𑆂 𑆦𑆬𑆩𑆼𑆮 𑆮𑆳 𑆮𑆴𑆑𑆳𑆫𑆾 𑆪𑆳𑆩𑆬𑆑𑇀𑆫𑆵𑆝𑆳 𑆪𑆢𑇀𑆪𑆥𑆴 𑆱 𑆤𑆽𑆮
𑆥𑆫𑆴𑆟𑆳𑆩𑆂 𑇅 𑆠𑆱𑇀𑆪 𑆱𑇀𑆮𑆳𑆤𑆶𑆨𑆮𑆾 𑆢𑇀𑆮𑆽𑆠𑆫𑆷𑆥𑆼𑆟 𑆣𑆷𑆬𑆴𑆠𑆂 𑆱𑆫𑇀𑆮𑆠𑆱𑇀𑆠𑆡𑆳𑆥𑆴 𑆤 𑆨𑆴𑆤𑇀𑆤𑆾
𑆨𑆮𑆵 𑆮𑆳 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆱𑆢𑇀𑆪𑆾𑆘𑆮𑆴𑆩𑆫𑇀𑆯𑆨𑆷𑆩𑆴𑆩𑆳𑆠𑇀𑆫𑆂 𑆱𑆕𑇀𑆑𑆾𑆖𑆮𑆴𑆰𑆪𑆼 𑆱𑆁𑆮𑆴𑆢𑆳 𑆱𑆲𑆑𑆳𑆫𑆵 𑇅
𑆥𑆯𑆶𑆫𑆼𑆮 𑆯𑆴𑆮𑆂 𑆱𑇀𑆮𑆪𑆁 𑆤𑆳𑆛𑆑𑆁 𑆠𑆡𑇀𑆪𑆮𑆴𑆱𑇀𑆩𑆫𑆟𑆁 𑆫𑆩𑆠𑆴 𑇅

𑇆𑇕𑇆

हृदयसारो द्विरूपस्पन्दः कुमारस्य सृष्तिसंहारयोः संसक्ताचर्या यो
विश्वमयः । यथोक्तम् स्पन्दे

यस्योन्मेषनिमेषाभ्यां जगतः प्रलयोदयौ
तं शक्तिचक्रविभवप्रभवं शङ्करं स्तुमः ॥१॥

इति यतः कुमारो यः फलमेव वा विकारो यामलक्रीडा यद्यपि स नैव
परिणामः । तस्य स्वानुभवो द्वैतरूपेण धूलितः सर्वतस्तथापि न भिन्नो
भवी वा परमेश्वरसद्योजविमर्शभूमिमात्रः सङ्कोचविषये संविदा सहकारी ।
पशुरेव शिवः स्वयं नाटकं तथ्यविस्मरणं रमति ।

॥५॥

Hṛdayasāro dvirūpaspandaḥ kumārasya sṛṣtisaṃhārayoḥ saṃsaktācaryā yo viśvamayaḥ | Yathoktam spande

Yasyonmeṣanimeṣābhyāṃ jagataḥ pralayodayau
Taṃ śakticakravibhavaprabhavaṃ śaṅkaraṃ stumaḥ || 1 ||

Iti yataḥ kumāro yaḥ phalameva vā vikāro yāmalakrīḍā yadyapi sa naiva pariṇāmaḥ | Tasya svānubhavo dvaitarūpeṇa dhūlitaḥ sarvatastathāpi na bhinno bhavī vā parameśvarasadyojavimarśabhūmimātraḥ saṅkocaviṣaye saṃvidā sahakārī | Paśureva śivaḥ svayaṃ nāṭakaṃ tathyavismaraṇaṃ ramati |

 || 5 ||

The Nature of the Heart (hṛdaya-sāraḥ) is a twofold Pulsation (dvi-rūpa-spandaḥ) of the continuous act (sam-saktā-caryā) of the manifestation and dissolution (sṛṣti-saṃhārayoḥ) of the child (kumārasya), who (yaḥ) constitutes the ‘universe’ (viśva-mayaḥ). As it has been said (yathā-uktam) in Spanda (spande):

“We laud (stumaḥ) that (tam) Śaṅkara --an epithet of Śiva-- (śaṅkaram) who is the source or cause (prabhavam) of the glorious (vibhava) group (cakra) of powers (śakti), (and) by whose (yasya) opening (and) shutting of (His) eyes (unmeṣa-nimeṣābhyām) (there is) dissolution and emergence (pralaya-udayau) of the world (jagataḥ…iti)

(Spandakārikāḥ 1.2)

𑆱𑆴𑆤𑇀𑆖𑆼 (𑆪𑆠𑆂) 𑆡𑆼 𑆗𑆴𑆬𑇀𑆢𑇀 (𑆑𑆶𑆩𑆳𑆫𑆂), w𑆲𑆾 (𑆪𑆂) 𑆅𑆱𑇀 𑆤𑆾𑆡𑆴𑆤𑇀𑆓𑇀 𑆧𑆶𑆠𑇀 (𑆍𑆮) 𑆃 𑆥𑇀𑆫𑆾𑆢𑆶𑆖𑇀𑆠𑇀
(𑆦𑆬𑆩𑇀) 𑆏𑆫𑇀 (𑆮𑆳) 𑆃 𑆩𑆾𑆢𑆴f𑆅𑆍𑆢𑇀 𑆖𑆾𑆤𑇀𑆢𑆴𑆠𑆴𑆏𑆤𑇀 --𑆬𑆴𑆠𑇀. 𑆃 𑆑𑆴𑆤𑇀𑆢𑇀 𑆏f 𑆩𑆾𑆢𑆴f𑆅𑆖𑆠𑆴𑆏𑆤𑇀 𑆏f 𑆃 𑆤𑆠𑆶𑆫𑆬𑇀
𑆱𑇀𑆠𑆠𑆼-- (𑆮𑆴𑆑𑆳𑆫𑆂) (𑆡𑆠𑇀 𑆅𑆱𑇀) 𑆡𑆼 𑆥𑇀𑆬𑆪𑇀 𑆏f 𑆡𑆼 𑆢𑆴𑆮𑆴𑆤𑆼 𑆥𑆽𑆫𑇀 (𑆪𑆶𑆓𑇀𑆩-𑆑𑇀𑆫𑆵𑆝𑆳), 𑆃𑆬𑇀𑆡𑆾𑆇𑆔𑇀
(𑆪𑆢𑆴-𑆃𑆥𑆴) 𑆲𑆼 (𑆱𑆂) 𑆅𑆱𑇀 𑆤𑆾𑆠𑇀 (𑆤) 𑆃 𑆫𑆼𑆃𑆬𑇀 (𑆍𑆮) 𑆠𑇀𑆫𑆤𑇀𑆱𑇀f𑆏𑆫𑇀𑆩𑆠𑆴𑆏𑆤𑇀 𑆏𑆫𑇀 𑆥𑆫𑆴𑆟𑆳𑆩
(𑆥𑆫𑆴𑆟𑆳𑆩𑆂). 𑆲𑆴𑆱𑇀 (𑆠𑆱𑇀𑆪) 𑆱𑆼𑆬𑇀f-𑆍x𑆥𑆼𑆫𑆴𑆍𑆤𑇀𑆖𑆼 (𑆱𑇀𑆮-𑆃𑆤𑆶𑆨𑆮𑆂) 𑆅𑆱𑇀 𑆱𑇀𑆥𑇀𑆫𑆴𑆤𑇀𑆑𑇀𑆬𑆼𑆢𑇀 w𑆅𑆡𑇀 𑆡𑆼
𑆤𑆠𑆶𑆫𑆼 𑆏f 𑆢𑆶𑆃𑆬𑆴𑆠𑇀𑆪𑇀 (𑆢𑇀𑆮𑆽𑆠-𑆫𑆷𑆥𑆼𑆟) 𑆍𑆮𑆼𑆫𑇀𑆪𑇀w𑆲𑆼𑆫𑆼 (𑆱𑆫𑇀𑆮𑆠𑆂); 𑆤𑆼𑆮𑆼𑆫𑇀𑆡𑆼𑆬𑆼𑆱𑇀𑆱𑇀
(𑆠𑆡𑆳-𑆃𑆥𑆴), 𑆲𑆼 𑆅𑆱𑇀 𑆤𑆾𑆠𑇀 (𑆤) 𑆃 𑆢𑆴ff𑆍𑆫𑆼𑆤𑇀𑆠𑇀 (𑆨𑆴𑆤𑇀𑆤𑆂) 𑆧𑆼𑆅𑆤𑇀𑆓𑇀 (𑆨𑆮𑆵), 𑆧𑆶𑆠𑇀 (𑆮𑆳) 𑆩𑆼𑆫𑆼𑆬𑇀𑆪𑇀
𑆃 𑆤𑆼w𑆬𑇀𑆪𑇀 𑆧𑆾𑆫𑇀𑆤𑇀 𑆬𑆼𑆮𑆼𑆬𑇀 𑆏f 𑆃w𑆃𑆫𑆼𑆤𑆼𑆱𑇀𑆱𑇀 𑆏f 𑆡𑆼 𑆱𑆶𑆥𑇀𑆫𑆼𑆩𑆼 𑆬𑆾𑆫𑇀𑆢𑇀
(𑆥𑆫𑆩-𑆆𑆯𑇀𑆮𑆫-𑆱𑆢𑇀𑆪𑆾𑆘-𑆮𑆴𑆩𑆫𑇀𑆯-𑆨𑆷𑆩𑆴-𑆩𑆳𑆠𑇀𑆫𑆂), 𑆖𑆾-𑆏𑆥𑆼𑆫𑆠𑆴𑆤𑇀𑆓𑇀 (𑆱𑆲𑆑𑆳𑆫𑆵) w𑆅𑆡𑇀
𑆥𑆶𑆫𑆼-𑆖𑆾𑆤𑇀𑆱𑇀𑆖𑆴𑆏𑆇𑆱𑇀𑆤𑆼𑆱𑇀𑆱𑇀 (𑆱𑆁𑆮𑆴𑆢𑆳) 𑆏𑆤𑇀 𑆡𑆼 𑆱𑇀𑆦𑆼𑆫𑆼 𑆏f 𑆬𑆴𑆩𑆴𑆠𑆠𑆴𑆏𑆤𑇀 (𑆱𑆕𑇀𑆑𑆾𑆖-𑆮𑆴𑆰𑆪𑆼). 𑆡𑆼
𑆅𑆤𑇀𑆢𑆴𑆮𑆴𑆢𑆶𑆃𑆬𑇀 𑆧𑆼𑆅𑆤𑇀𑆓𑇀 (𑆥𑆯𑆶𑆂) 𑆅𑆱𑇀 𑆅𑆤𑇀𑆢𑆼𑆍𑆢𑇀 (𑆍𑆮) 𑆯𑆴𑆮 (𑆯𑆴𑆮𑆂) 𑆲𑆴𑆩𑇀𑆱𑆼𑆬𑇀f (𑆱𑇀𑆮𑆪𑆩𑇀), (w𑆲𑆾)
𑆥𑇀𑆬𑆪𑇀𑆱𑇀 (𑆫𑆩𑆠𑆴) 𑆡𑆼 𑆫𑆾𑆬𑆼 (𑆤𑆳𑆛𑆑𑆩𑇀) 𑆏f f𑆏𑆫𑇀𑆓𑆼𑆠𑇀𑆠𑆴𑆤𑇀𑆓𑇀 𑆡𑆴𑆱𑇀 𑆠𑇀𑆫𑆶𑆡𑇀
(𑆍𑆠𑆠𑇀-𑆠𑆡𑇀𑆪-𑆮𑆴𑆱𑇀𑆩𑆫𑆟𑆩𑇀). 𑇆𑇕𑇆

सिन्चे (यतः) थे छिल्द् (कुमारः), wहो (यः) इस् नोथिन्ग् बुत् (एव) अ प्रोदुच्त्
(फलम्) ओर् (वा) अ मोदिfइएद् चोन्दितिओन् --लित्. अ किन्द् ओf मोदिfइचतिओन् ओf अ नतुरल्
स्तते-- (विकारः) (थत् इस्) थे प्लय् ओf थे दिविने पैर् (युग्म-क्रीडा), अल्थोउघ्
(यदि-अपि) हे (सः) इस् नोत् (न) अ रेअल् (एव) त्रन्स्fओर्मतिओन् ओर् परिणाम
(परिणामः). हिस् (तस्य) सेल्f-एxपेरिएन्चे (स्व-अनुभवः) इस् स्प्रिन्क्लेद् wइथ् थे
नतुरे ओf दुअलित्य् (द्वैत-रूपेण) एवेर्य्wहेरे (सर्वतः); नेवेर्थेलेस्स्
(तथा-अपि), हे इस् नोत् (न) अ दिffएरेन्त् (भिन्नः) बेइन्ग् (भवी), बुत् (वा) मेरेल्य्
अ नेwल्य् बोर्न् लेवेल् ओf अwअरेनेस्स् ओf थे सुप्रेमे लोर्द्
(परम-ईश्वर-सद्योज-विमर्श-भूमि-मात्रः), चो-ओपेरतिन्ग् (सहकारी) wइथ्
पुरे-चोन्स्चिओउस्नेस्स् (संविदा) ओन् थे स्फेरे ओf लिमिततिओन् (सङ्कोच-विषये). थे
इन्दिविदुअल् बेइन्ग् (पशुः) इस् इन्देएद् (एव) शिव (शिवः) हिम्सेल्f (स्वयम्), (wहो)
प्लय्स् (रमति) थे रोले (नाटकम्) ओf fओर्गेत्तिन्ग् थिस् त्रुथ्
(एतत्-तथ्य-विस्मरणम्). ॥५॥

Since (yataḥ) the child (kumāraḥ), who (yaḥ) is nothing but (eva) a product (phalam) or (vā) a modified condition --lit. a kind of modification of a natural state-- (vikāraḥ) (that is) the Play of the Divine Pair (yugma-krīḍā), although (yadi-api) he (saḥ) is not (na) a real (eva) transformation or pariṇāma (pariṇāmaḥ). His (tasya) self-experience (sva-anubhavaḥ) is sprinkled with the nature of duality (dvaita-rūpeṇa) everywhere (sarvataḥ); nevertheless (tathā-api), he is not (na) a different (bhinnaḥ) being (bhavī), but (vā) merely a newly born level of awareness of the Supreme Lord (parama-īśvara-sadyoja-vimarśa-bhūmi-mātraḥ), co-operating (sahakārī) with Pure-consciousness (saṃvidā) on the sphere of limitation (saṅkoca-viṣaye). The individual being (paśuḥ) is indeed (eva) Śiva (śivaḥ) Himself (svayam), (Who) plays (ramati) the role (nāṭakam) of forgetting this Truth (etat-tathya-vismaraṇam). || 5 ||

𑆠𑆢𑆶𑆢𑆳𑆫𑆥𑆢𑆳𑆢𑇀𑆮𑆳𑆥𑆴 𑆥𑆫𑆩𑆯𑆴𑆮 𑆇𑆖𑇀𑆪𑆠𑆼  𑇅
𑆠𑆢𑇀𑆨𑆽𑆫𑆮 𑆅𑆠𑆴 𑆒𑇀𑆪𑆳𑆠𑆁 𑆓𑆶𑆫𑆶𑆠𑇀𑆮𑆳𑆠𑇀𑆥𑆯𑆶𑆤𑆳 𑆑𑆴𑆬 𑇆𑇖𑇆

तदुदारपदाद्वापि परमशिव उच्यते  ।
तद्भैरव इति ख्यातं गुरुत्वात्पशुना किल ॥६॥

Tadudārapadādvāpi paramaśiva ucyate  |
Tadbhairava iti khyātaṃ gurutvātpaśunā kila || 6 ||

But (vā) (It is) also (api) said to be (ucyate) Paramaśiva (parama-śivaḥ), due to Its Exalted State (tasya-udāra-padāt), (and) because of (Its) Magnitude (gurutvāt) It is (tat) denominated (khyātam) as Bhairava --lit. ‘frightful’-- (bhairava...iti) by the limited being --i.e. by the child-- (paśunā) indeed (kila). || 6 ||

𑆥𑆫𑆩𑆯𑆴𑆮𑆥𑆢𑆁 𑆱𑆩𑆶𑆖𑇀𑆗𑇀𑆫𑆴𑆠𑆥𑇀𑆫𑆑𑆵𑆫𑇀𑆠𑆴𑆠𑆁 𑆪𑆠𑆂 𑆱 𑆈𑆫𑇀𑆣𑇀𑆮𑆩𑆶𑆠𑇀𑆠𑆩𑆳𑆠𑇀 𑇅 𑆱 𑆱𑆫𑇀𑆮𑆨𑆾𑆑𑇀𑆠𑆳
𑆖 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆴 𑆱𑆫𑇀𑆮𑆣𑆳𑆫𑆵 𑆪𑆶𑆓𑆥𑆢𑇀𑆮𑆳 𑆱 𑆤𑆴𑆠𑆫𑆳𑆁 𑆘𑆓𑆠𑆂 𑆥𑆫𑆼𑆟 𑆖 𑆠𑆱𑇀𑆪 𑆱𑆠𑇀𑆠𑆳𑆁 𑆤𑆽𑆮
𑆘𑆳𑆤𑆳𑆠𑆴 𑇅 𑆘𑆓𑆠𑇀𑆱𑆁𑆮𑆼𑆢𑆤𑆳𑆠𑇀𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆨𑆴𑆤𑇀𑆤𑆨𑆳𑆮𑆳𑆢𑇀𑆢𑇀𑆮𑆴𑆠𑆳 𑆪𑆡𑆳 𑆮𑆳 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆱𑇀𑆪 𑆤
𑆮𑆴𑆨𑆴𑆤𑇀𑆤𑆳 𑆨𑆮𑆠𑆴 𑆠𑆡𑆳 𑆱 𑆩𑆶𑆫𑇀𑆠𑇀𑆪𑆶𑆠𑇀𑆠𑆵𑆫𑇀𑆟𑆂 𑇅 𑆍𑆠𑆢𑆶𑆑𑇀𑆠𑆁 𑆩𑆢𑇀𑆓𑆶𑆫𑆶𑆟𑆳 𑆯𑇀𑆫𑆵𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆱𑆷𑆠𑇀𑆫𑆼
𑆢𑇀𑆮𑆴𑆠𑆵𑆪𑆥𑇀𑆫𑆢𑆵𑆥𑆑𑆱𑇀𑆪 𑆥𑇀𑆫𑆡𑆩𑆼 𑇅

𑆄𑆠𑇀𑆩𑆳 𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆾 𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪 𑆱𑆠𑇀𑆠𑆳𑆁 𑆤𑆽𑆮 𑆘𑆳𑆤𑆳𑆠𑆴 𑇆𑇑𑇆

𑆅𑆠𑆴 𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆯𑇀𑆫𑆵𑆱𑇀𑆮𑆖𑇀𑆗𑆤𑇀𑆢𑆠𑆤𑇀𑆠𑇀𑆫𑆼

...𑆮𑇀𑆪𑆳𑆥𑆴𑆤𑆵𑆁 𑆱𑆩𑆤𑆳𑆁 𑆠𑇀𑆪𑆑𑇀𑆠𑇀𑆮𑆳 𑆮𑇀𑆫𑆘𑆼𑆢𑆶𑆤𑇀𑆩𑆤𑆪𑆳 𑆯𑆴𑆮𑆩𑇀𑇆

𑆅𑆠𑆴 𑆠𑆱𑇀𑆪 𑆱𑆩𑇀𑆥𑆷𑆫𑇀𑆤𑆁 𑆥𑆢𑆁 𑆥𑆫𑆁 𑆩𑆤𑆂𑆯𑆑𑇀𑆪𑆠𑆳𑆨𑇀𑆪𑆂 𑆱 𑆱𑆠𑇀𑆠𑆳𑆑𑆷𑆛𑆾 𑆪𑆂 𑆥𑆫𑆩𑆩𑆴𑆠𑆴
𑆑𑆡𑇀𑆪𑆠𑆼 𑇅

𑆃𑆡 𑆘𑆵𑆮𑆢𑆸𑆰𑇀𑆠𑆼𑆱𑇀𑆠𑆱𑇀𑆪 𑆫𑆲𑆱𑇀𑆪𑆤𑆳𑆩𑆂 𑇅

𑆘𑆳𑆜𑆫 𑆅𑆠𑆴 𑆪𑆾𑆤𑆴𑆥𑇀𑆫𑆱𑆮𑆾 𑆘𑆳𑆫𑆑𑆯𑆑𑇀𑆠𑇀𑆪𑆾𑆬𑇀𑆬𑆳𑆱𑆂 𑆥𑆫𑆠 𑆇𑆢𑆫𑆳𑆓𑇀𑆤𑆴𑆫𑇀𑆪𑆱𑇀𑆪
𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆖𑆽𑆠𑆤𑇀𑆪𑆾𑆢𑇀𑆢𑇀𑆪𑆾𑆠𑆩𑇀 𑆑𑇀𑆮𑆡𑆴𑆠𑆶𑆩𑆴𑆠𑆴 𑆱𑇀𑆮𑆣𑆫𑇀𑆩𑆾 𑆪𑆡𑆳 𑆖
𑆠𑆱𑇀𑆪𑆾𑆢𑇀𑆢𑇀𑆪𑆾𑆠𑆾𑆥𑆤𑆠𑆱𑆠𑇀𑆠𑆳 𑆓𑆶𑆫𑆶𑆱𑇀𑆠𑆡𑆳 𑆱 𑆨𑆽𑆫𑆮 𑆅𑆠𑆴 𑆑𑆡𑇀𑆪𑆠𑆼 𑇅 𑆑𑆴𑆩𑆫𑇀𑆡𑆁 𑆓𑆶𑆫𑆶𑆂
𑆱𑆶𑆢𑆶𑆫𑇀𑆘𑆫𑆂 𑇅 𑆪𑆠𑆾 𑆘𑆵𑆮𑆼𑆤𑆾𑆢𑇀𑆢𑇀𑆪𑆾𑆠𑆂 𑆑𑇀𑆮𑆡𑇀𑆪𑆼𑆠 𑆪𑆂 𑆱𑆠𑇀𑆪𑆠𑆳 𑇅 𑆠𑆱𑇀𑆪
𑆖𑆴𑆤𑇀𑆠𑆳𑆩𑆪𑆱𑇀𑆮𑆨𑆴𑆤𑇀𑆤𑆠𑆳 𑆱𑇀𑆮𑆳𑆥𑆂 𑆱𑇀𑆮𑆪𑆩𑇀𑆨𑆷𑆠𑆂 𑆑𑆴𑆬𑆼𑆠𑆴 𑆱𑆠𑇀𑆪𑆠𑆳𑆘𑇀𑆚𑆳𑆤𑆠𑆾𑆖𑇀𑆪𑆠𑆼 𑇅

𑆅𑆠𑇀𑆪𑆡𑆳𑆥𑆴 𑆘𑆳𑆜𑆫𑆳𑆓𑇀𑆤𑆴𑆂 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆂 𑆱𑇀𑆮𑆪𑆩𑇀 𑆨𑆮𑆠𑇀𑆪𑆤𑇀𑆠𑆠𑆯𑇀𑆖 𑆘𑆳𑆜𑆫𑆂
𑆥𑆫𑆩𑆼𑆯𑆘𑆜𑆫𑆼 𑆥𑆫𑆴𑆘𑆵𑆫𑇀𑆪𑆠𑆼 𑆪𑆖𑇀𑆖𑆴𑆢𑇀𑆣𑆸𑆢𑆪𑆪𑆾𑆤𑆴𑆫𑇀𑆮𑆴𑆯𑆼𑆰𑆳𑆁𑆯𑆮𑆽𑆫𑆷𑆥𑇀𑆪𑆫𑆴𑆑𑇀𑆠𑆳 𑆠𑆶
𑆱𑇀𑆮𑆮𑆴𑆑𑇀𑆫𑆳𑆤𑇀𑆠𑆴𑆠𑆳𑆥𑆫𑇀𑆪𑆳𑆑𑆶𑆬𑆳 𑇅 𑆘𑆳𑆜𑆫𑆾 𑆪𑆾𑆤𑆼𑆂 𑆥𑇀𑆫𑆱𑆷𑆪𑆠𑆼 𑆖 𑆠𑆱𑇀𑆪𑆳𑆁 𑆪𑆳 𑆖𑆴𑆤𑇀𑆩𑆲𑆼𑆯𑇀𑆮𑆫𑆵𑆢𑆼𑆮𑆵
𑆥𑇀𑆫𑆮𑆴𑆬𑆵𑆪𑆠𑆼 𑇅 𑆑𑆴𑆁 𑆑𑆰𑇀𑆛𑆠𑆫𑆁 𑆪𑆢𑆴 𑆱𑇀𑆮𑆑𑆬𑇀𑆥𑆴𑆠𑆼𑆢𑆤𑇀𑆠𑆳 𑆮𑆳𑆱𑇀𑆠𑆮𑆴𑆑𑆳𑆨𑆳 𑇅 𑆑𑆳 𑆠𑆶 𑆬𑆔𑆶𑆠𑆫𑆳
𑆪𑆢𑆴 𑆑𑇀𑆫𑆩𑆾 𑆢𑆼𑆮𑇀𑆪𑆽𑆮 𑆤𑆴𑆫𑇀𑆩𑆴𑆠𑆾 𑆮𑆱𑇀𑆠𑆶𑆠 𑆍𑆠𑆢𑆫𑇀𑆡𑆁 𑆱 𑆢𑆼𑆮𑆵𑆤𑆪𑆳𑆮𑆣𑆳𑆫𑆴𑆠𑆂 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆁
𑆯𑇀𑆫𑆵𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆨𑆽𑆫𑆮𑆼

...𑆘𑆥𑆾 𑆢𑆼𑆮𑇀𑆪𑆳 𑆮𑆴𑆤𑆴𑆫𑇀𑆢𑆴𑆰𑇀𑆛𑆂 𑆱𑆶𑆬𑆨𑆾 𑆢𑆶𑆫𑇀𑆬𑆨𑆾 𑆘𑆝𑆽𑆂𑇆

𑆅𑆠𑆴 𑆱𑆫𑇀𑆘𑆤𑆮𑆴𑆖𑇀𑆗𑆳𑆪 𑆅𑆲 𑆱𑆁𑆬𑆵𑆪𑆠𑆼 𑆪𑆾 𑆘𑆝𑆼𑆤 𑆣𑆵𑆫𑆁 𑆥𑆫𑆴𑆮𑆫𑇀𑆠𑆪𑆠𑆴 𑇅

𑆮𑇀𑆪𑆳𑆒𑇀𑆪𑆳𑆫𑇀𑆡𑆼 𑆘𑆥 𑆅𑆲 𑆥𑇀𑆫𑆱𑆑𑇀𑆠𑆳𑆲𑆩𑇀𑆮𑆴𑆩𑆫𑇀𑆯𑆾 𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆯𑇀𑆫𑆵𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆨𑆽𑆫𑆮𑆼

𑆨𑆷𑆪𑆾 𑆨𑆷𑆪𑆂 𑆥𑆫𑆼 𑆨𑆳𑆮𑆼 𑆨𑆳𑆮𑆤𑆳 𑆨𑆳𑆮𑇀𑆪𑆠𑆼 𑆲𑆴 𑆪𑆳  𑇅
𑆘𑆥𑆂 𑆱𑆾𑇁𑆠𑇀𑆫 𑆱𑇀𑆮𑆪𑆁 𑆤𑆳𑆢𑆾 𑆩𑆤𑇀𑆠𑇀𑆫𑆳𑆠𑇀𑆩𑆳 𑆘𑆥𑇀𑆪 𑆆𑆢𑆸𑆯𑆂𑇆

𑆅𑆠𑇀𑆪𑆼𑆠𑆼𑆰𑆳𑆁 𑆱𑆳𑆫𑆾’𑆥𑆴 𑆯𑇀𑆫𑆵𑆱𑇀𑆥𑆤𑇀𑆢𑆤𑆴𑆫𑇀𑆟𑆪𑆼 𑇅

...𑆮𑆴𑆯𑇀𑆮𑆾𑆠𑇀𑆑𑆫𑇀𑆰𑆴𑆠𑇀𑆮𑆼𑆤 𑆥𑆫𑆳𑆩𑆸𑆯𑆤𑇀𑆠𑆱𑇀𑆠𑆠𑇀𑆑𑆺𑆥𑇀𑆠𑆑𑆬𑇀𑆥𑆴𑆠𑆥𑇀𑆫𑆩𑆳𑆠𑆸𑆥𑆢𑆤𑆴𑆩𑆘𑇀𑆘𑆤𑆼𑆤
𑆱𑆩𑆳𑆮𑆴𑆯𑆳𑆩𑆱𑇀𑆠𑆠𑇀𑆱𑆩𑆳𑆮𑆼𑆯 𑆍𑆮 𑆲𑆴 𑆘𑆵𑆮𑆤𑇀𑆩𑆶𑆑𑇀𑆠𑆴𑆦𑆬𑆂…

𑆅𑆠𑆴 𑆪𑆡𑆳𑆩𑆤𑆱𑇀𑆮𑆫𑆷𑆥𑆑𑆁 𑆥𑆫𑆾𑆢𑇀𑆢𑇀𑆪𑆾𑆠𑆾 𑆤𑆽𑆮 𑆨𑆵𑆫𑆶𑆢𑆯𑆪𑆳 𑆮𑆴𑆤𑆳 𑆪𑆠 𑆃𑆪𑆁
𑆥𑆫𑆩𑆼𑆯𑆖𑆴𑆑𑆵𑆫𑇀𑆰𑆴𑆠𑆂 𑇅

𑆠𑆠𑇀𑆱𑇀𑆮𑆫𑆷𑆥𑆱𑇀𑆪𑆽𑆠𑆤𑇀𑆤𑆴𑆫𑇀𑆮𑆖𑆤𑆁 𑆢𑆵𑆑𑇀𑆰𑆴𑆠𑆼𑆨𑇀𑆪 𑆍𑆮 𑆪𑆼𑆰𑆳𑆩𑇀 𑆃𑆤𑆶𑆠𑇀𑆠𑆫𑆠𑆳𑆪𑆽 𑆱𑇀𑆥𑆸𑆲𑆳
𑆨𑆽𑆫𑆮𑆤𑆳𑆡𑆳𑆨𑆴𑆮𑆵𑆠𑆂 𑇅

𑆪𑆡𑆾𑆑𑇀𑆠𑆩𑇀 𑆃𑆨𑆴𑆤𑆮𑆓𑆶𑆥𑇀𑆠𑆼𑆤 𑆯𑇀𑆫𑆵𑆠𑆤𑇀𑆠𑇀𑆫𑆳𑆬𑆾𑆑𑆼 𑇅

𑆑𑆼𑆠𑆑𑆵𑆑𑆶𑆱𑆶𑆩𑆱𑆿𑆫𑆨𑆼 𑆨𑆸𑆯𑆁 𑆨𑆸𑆕𑇀𑆓 𑆍𑆮 𑆫𑆱𑆴𑆑𑆾 𑆤 𑆩𑆑𑇀𑆰𑆴𑆑𑆳  𑇅
𑆨𑆽𑆫𑆮𑆵𑆪𑆥𑆫𑆩𑆳𑆢𑇀𑆮𑆪𑆳𑆫𑇀𑆖𑆤𑆼 𑆑𑆾𑇁𑆥𑆴 𑆫𑆘𑇀𑆪𑆠𑆴 𑆩𑆲𑆼𑆯𑆖𑆾𑆢𑆴𑆠𑆂𑇆

𑆅𑆠𑆴 𑆨𑆪𑆁 𑆠𑆶 𑆥𑆫𑆩𑆼𑆯𑆩𑆶𑆒𑆁 𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆯𑇀𑆫𑆵𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆨𑆽𑆫𑆮𑆼 𑇅

𑆨𑆴𑆪𑆳 𑆱𑆫𑇀𑆮𑆁 𑆫𑆮𑆪𑆠𑆴 𑆱𑆫𑇀𑆮𑆓𑆾 𑆮𑇀𑆪𑆳𑆥𑆑𑆾𑇁𑆒𑆴𑆬𑆼  𑇅
𑆅𑆠𑆴 𑆨𑆽𑆫𑆮𑆯𑆧𑇀𑆢𑆱𑇀𑆪 𑆱𑆁𑆠𑆠𑆾𑆖𑇀𑆖𑆳𑆫𑆟𑆳𑆖𑇀𑆗𑆴𑆮𑆂𑇆

𑆅𑆠𑆴 𑆑𑆡𑆁 𑆨𑆪𑆁 𑆱𑆁𑆱𑆫𑇀𑆓𑆵 𑆠𑆢𑇀𑆮𑆴𑆰𑆪𑆁 𑆮𑆢𑆴𑆰𑇀𑆪𑆳𑆩𑆴 𑇆𑇖𑇆

परमशिवपदं समुच्छ्रितप्रकीर्तितं यतः स ऊर्ध्वमुत्तमात् । स सर्वभोक्ता
च स्वात्मनि सर्वधारी युगपद्वा स नितरां जगतः परेण च तस्य सत्तां नैव
जानाति । जगत्संवेदनात्प्रमातृभिन्नभावाद्द्विता यथा वा परमेश्वरस्य न
विभिन्ना भवति तथा स मुर्त्युत्तीर्णः । एतदुक्तं मद्गुरुणा श्रीस्वातन्त्र्यसूत्रे
द्वितीयप्रदीपकस्य प्रथमे ।

आत्मा स्वतन्त्रो विश्वस्य सत्तां नैव जानाति ॥१॥

इति यथोक्तं श्रीस्वच्छन्दतन्त्रे

...व्यापिनीं समनां त्यक्त्वा व्रजेदुन्मनया शिवम्॥

इति तस्य सम्पूर्नं पदं परं मनःशक्यताभ्यः स सत्ताकूटो यः परममिति
कथ्यते ।

अथ जीवदृष्तेस्तस्य रहस्यनामः ।

जाठर इति योनिप्रसवो जारकशक्त्योल्लासः परत उदराग्निर्यस्य
परमेश्वरचैतन्योद्द्योतम् क्वथितुमिति स्वधर्मो यथा च
तस्योद्द्योतोपनतसत्ता गुरुस्तथा स भैरव इति कथ्यते । किमर्थं गुरुः
सुदुर्जरः । यतो जीवेनोद्द्योतः क्वथ्येत यः सत्यता । तस्य
चिन्तामयस्वभिन्नता स्वापः स्वयम्भूतः किलेति सत्यताज्ञानतोच्यते ।

इत्यथापि जाठराग्निः परमेश्वरः स्वयम् भवत्यन्ततश्च जाठरः
परमेशजठरे परिजीर्यते यच्चिद्धृदययोनिर्विशेषांशवैरूप्यरिक्ता तु
स्वविक्रान्तितापर्याकुला । जाठरो योनेः प्रसूयते च तस्यां या चिन्महेश्वरीदेवी
प्रविलीयते । किं कष्टतरं यदि स्वकल्पितेदन्ता वास्तविकाभा । का तु लघुतरा
यदि क्रमो देव्यैव निर्मितो वस्तुत एतदर्थं स देवीनयावधारितः । यथोक्तं
श्रीविज्ञानभैरवे

...जपो देव्या विनिर्दिष्टः सुलभो दुर्लभो जडैः॥

इति सर्जनविच्छाय इह संलीयते यो जडेन धीरं परिवर्तयति ।

व्याख्यार्थे जप इह प्रसक्ताहम्विमर्शो यथोक्तं श्रीविज्ञानभैरवे

भूयो भूयः परे भावे भावना भाव्यते हि या  ।
जपः सोऽत्र स्वयं नादो मन्त्रात्मा जप्य ईदृशः॥

इत्येतेषां सारो’पि श्रीस्पन्दनिर्णये ।

...विश्वोत्कर्षित्वेन परामृशन्तस्तत्कॢप्तकल्पितप्रमातृपदनिमज्जनेन
समाविशामस्तत्समावेश एव हि जीवन्मुक्तिफलः…

इति यथामनस्वरूपकं परोद्द्योतो नैव भीरुदशया विना यत अयं
परमेशचिकीर्षितः ।

तत्स्वरूपस्यैतन्निर्वचनं दीक्षितेभ्य एव येषाम् अनुत्तरतायै स्पृहा
भैरवनाथाभिवीतः ।

यथोक्तम् अभिनवगुप्तेन श्रीतन्त्रालोके ।

केतकीकुसुमसौरभे भृशं भृङ्ग एव रसिको न मक्षिका  ।
भैरवीयपरमाद्वयार्चने कोऽपि रज्यति महेशचोदितः॥

इति भयं तु परमेशमुखं यथोक्तं श्रीविज्ञानभैरवे ।

भिया सर्वं रवयति सर्वगो व्यापकोऽखिले  ।
इति भैरवशब्दस्य संततोच्चारणाच्छिवः॥

इति कथं भयं संसर्गी तद्विषयं वदिष्यामि ॥६॥

Paramaśivapadaṃ samucchritaprakīrtitaṃ yataḥ sa ūrdhvamuttamāt | Sa sarvabhoktā ca svātmani sarvadhārī yugapadvā sa nitarāṃ jagataḥ pareṇa ca tasya sattāṃ naiva jānāti | Jagatsaṃvedanātpramātṛbhinnabhāvāddvitā yathā vā parameśvarasya na vibhinnā bhavati tathā sa murtyuttīrṇaḥ | Etaduktaṃ madguruṇā śrīsvātantryasūtre dvitīyapradīpakasya prathame |

Ātmā svatantro viśvasya sattāṃ naiva jānāti || 1 ||

Iti yathoktaṃ śrīsvacchandatantre

...vyāpinīṃ samanāṃ tyaktvā vrajedunmanayā śivam ||

Iti tasya sampūrnaṃ padaṃ paraṃ manaḥśakyatābhyaḥ sa sattākūṭo yaḥ paramamiti kathyate |

Atha jīvadṛṣtestasya rahasyanāmaḥ |

Jāṭhara iti yoniprasavo jārakaśaktyollāsaḥ parata udarāgniryasya parameśvaracaitanyoddyotam kvathitumiti svadharmo yathā ca tasyoddyotopanatasattā gurustathā sa bhairava iti kathyate | Kimarthaṃ guruḥ sudurjaraḥ | Yato jīvenoddyotaḥ kvathyeta yaḥ satyatā | Tasya cintāmayasvabhinnatā svāpaḥ svayambhūtaḥ kileti satyatājñānatocyate |

Ityathāpi jāṭharāgniḥ parameśvaraḥ svayam bhavatyantataśca jāṭharaḥ parameśajaṭhare parijīryate yacciddhṛdayayonirviśeṣāṃśavairūpyariktā tu svavikrāntitāparyākulā | Jāṭharo yoneḥ prasūyate ca tasyāṃ yā cinmaheśvarīdevī pravilīyate | Kiṃ kaṣṭataraṃ yadi svakalpitedantā vāstavikābhā | Kā tu laghutarā Yadi kramo devyaiva nirmito vastuta etadarthaṃ sa devīnayāvadhāritaḥ | Yathoktaṃ śrīvijñānabhairave

...japo devyā vinirdiṣṭaḥ sulabho durlabho jaḍaiḥ ||

Iti sarjanavicchāya iha saṃlīyate yo jaḍena dhīraṃ parivartayati |

Vyākhyārthe japa iha prasaktāhamvimarśo yathoktaṃ śrīvijñānabhairave

Bhūyo bhūyaḥ pare bhāve bhāvanā bhāvyate hi yā  |
Japaḥ so'tra svayaṃ nādo mantrātmā japya īdṛśaḥ ||

Ityeteṣāṃ sāro’pi śrīspandanirṇaye |

...viśvotkarṣitvena parāmṛśantastatkḷptakalpitapramātṛpadanimajjanena samāviśāmastatsamāveśa eva hi jīvanmuktiphalaḥ…

Iti yathāmanasvarūpakaṃ paroddyoto naiva bhīrudaśayā vinā yata ayaṃ parameśacikīrṣitaḥ |

Tatsvarūpasyaitannirvacanaṃ dīkṣitebhya eva yeṣām anuttaratāyai spṛhā bhairavanāthābhivītaḥ |

Yathoktam abhinavaguptena śrītantrāloke |

Ketakīkusumasaurabhe bhṛśaṃ bhṛṅga eva rasiko na makṣikā  |
Bhairavīyaparamādvayārcane ko'pi rajyati maheśacoditaḥ ||

Iti bhayaṃ tu parameśamukhaṃ yathoktaṃ śrīvijñānabhairave |

Bhiyā sarvaṃ ravayati sarvago vyāpako'khile  |
Iti bhairavaśabdasya saṃtatoccāraṇācchivaḥ ||

Iti kathaṃ bhayaṃ saṃsargī tadviṣayaṃ vadiṣyāmi || 6 ||

Paramaśiva’s State (paramaśiva-padam) is said to be Exalted --lit. well raised-- (samucchrita-prakīrtitam), because (yataḥ) He (saḥ) is Higher (ūrdhvam) than the Highest (uttamāt). He (saḥ) is the perceiver of everything (sarva-bhoktā) and (ca) He holds the entire manifestation (sarva-dhārī) in His own Self (sva-ātmani), but (vā) at the same time (yugapat) He is completely (nitarām) beyond (pareṇa) the universe (jagataḥ) and (ca) does not even (naiva) know (jānāti) its (tasya) existence (sattām). Perception of the universe (jagat-saṃvedanāt), as something separate from the perceiver (pramātṛ-bhinna-bhāvāt), (gives birth) to duality (dvitā), but (vā) as (yathā) for the Supreme Lord (parama-īśvarasya) nothing (na) separated (vi-bhinnā) exists (bhavati), He (saḥ…tathā) is transcendental to any manifestation (murti-uttīrṇaḥ). This has been said (etat-uktam) by my Master (mad-guruṇā) in venerable Svātantryasūtram (śrī-sva-tantrya-sūtre) in the first (aphorism) (prathame) of the second chapter (dvitīya-pradīpakasya):

The Self (ātmā), the Free One (sva-tantraḥ), does not (na eva) know (jānāti) about the existence (sattām) of a universe (viśvasya…iti) | | 1 ||

As it is said (yathā-uktam) in venerable (śrī) Svacchandatantra (svacchandatantre):

Having abandoned (tyaktvā) penetration (into the Self) (vyāpinīm), (then the state) endowed with mind (samanām), (one) proceeds to (vrajet) Śiva (śivam) through the condition, (which is) devoid of mind (unmanayā…iti). ||

(Svacchandatantra 4-261cd)

His (tasya) Absolute (sampūrnam) Condition (padam) is beyond (param) the possibilities of mind (manas-śakyatābhyaḥ); hence (ataḥ), He (saḥ) is the Summit of Existence (sattā-kūṭaḥ), which (yaḥ) is said to be (kathyate) ‘Parama’ or ‘Highest/Supreme’ (paramam… iti).

Now (atha), from the viewpoint of the limited individual (jīva-dṛṣteḥ), He truly has (tasya-eva) a (more) mysterious name (rahasya-nāmaḥ).

The child or ‘jāṭhara’ (jāṭhara… iti) (lit.) ‘the offspring of the womb’ (yoni-prasavaḥ) is a manifestation of the digestive faculty or power (jāraka-śakti-ullāsaḥ) or in other words (paratas), the ‘fire of the stomach’ (udara-agniḥ), whose (yasya) duty (sva-dharmaḥ) is (iti) to digest (kvathitum) the Revelation of the Consciousness of the Supreme Lord (parama-īśvara-caitanya-uddyotam), and (ca) because (yathā) His (tasya) ‘sattā’ or State of Existence -brought about by His Revelation- (uddyota-upanata-sattā) is ‘guru’ or (lit.) ‘difficult to digest’ (guruḥ), He (saḥ) is then (tathā) called (kathyate) Bhairava or ‘frightful’ (bhairavaḥ… iti).

Why (kim-artham) ‘guru’ (guruḥ) (or) ‘very difficult to digest’ (su-dur-jaraḥ)? Because (yataḥ) the limited being (jīvena) must digest (kvathyeta) the Revelation (uddyotaḥ) that is (yaḥ) the Truth (satya-tā) (and) the Truth (satya-tā) is (iti): ‘his (tasya) imagined separate existence (cintā-maya-sva-bhinna-tā) is truly (kila) a self-created (svayam-bhūtaḥ) dream (svāpaḥ) called (ucyate) spiritual ignorance (ajñāna-tā)’.

Well (iti…athā-api), at the end (antataḥ), the digestive faculty or the Fire of the Stomach (jāṭhara-agniḥ) becomes (bhavati) the Supreme Lord (parama-īśvaraḥ) Himself (svayam), and (ca) the individual --i.e. ‘jāṭharaḥ’ means ‘that which belongs to the stomach’ and also an ‘offspring’ or ‘child’-- (jāṭharaḥ) becomes the one (who is) digested (parijīryate) in the Belly --i.e. jaṭharam-- of the Supreme Lord (parama-īśa-jaṭhare), which (yat) is the Womb of the Heart of Consciousness (cit-hṛdaya-yoniḥ), Empty of the individual condition of the diversity of parts (viśeṣa-aṃśa-vairūpya-riktā) and (tu) Full of His all-pervading Power (sva-vikrānti-tā-paryākulā).

The individual (jāṭharaḥ) rises (pra-sūyate) from the Womb (yoneḥ) and (ca) becomes dissolved (pravilīyate) (also) in Her (tasyām), Who (yā) is the Great Goddess of Consciousness (cit-mahā-īśvarī-devī).

What (kim) (could be) more difficult (kaṣṭa-taram) if (yadi) one’s imagined self-identity (sva-kalpita-idantā) looks (so) real (vāstavika-ābhā)? And (tu) what (kā) could be easier (laghu-tarā) if (yadi) in reality (vastutaḥ), the Process (kramaḥ) is performed (nirmitaḥ) by Herself (devyā) alone (eva) and consequently (etat-artham) is (saḥ) known as the Wisdom of the Goddess (devī-naya-avadhāritaḥ)? As it has been stated (yathā-uktam) in venerable Vijñānabhairava (śrī-vijñāna-bhairave):

“The muttering (japaḥ) of the Goddess (devyā) has been indicated (vinirdiṣṭaḥ) to be easy (sulabhaḥ) (for the wise, but) difficult (durlabhaḥ) for the unwise (jaḍaiḥ…iti)

Here (iha) lurks (saṃlīyate) the ‘jewel of surrendering’ --lit. the shadowless (nature) of giving up-- (sarjana-vicchāyaḥ), which (yaḥ) turns (parivartayati) an unwise (jaḍena) (into) a wise (dhīram).

For the sake of clarity (vyākhyā-arthe), ‘japa’ or muttering (japaḥ) here --i.e. in this context-- (iha) (means) continuous (pra-saktaḥ) Self-awareness (aham-vimarśaḥ), as it has been described in venerable Vijñānabhairava (śrī-vijñāna-bhairave).

“The contemplation (bhāvanā) on the highest (pare) state (bhāve), which (yā) has to be manifested (bhāvyate… hi) in continuity (bhūyaḥ… bhūyaḥ) is (sa) ‘japa’ or ‘muttering’ --repetition-- (japaḥ), where (atra) ‘nāda’ or I-consciousness (nādaḥ) (flows) by itself (svayam) (and) such (īdṛśaḥ) a muttered prayer (japya) is the Essence of the Mantra --or Supreme I-- (mantra-ātmā…iti)

(Vijñānabhairava 145.)

And (api) an essence (sāraḥ) of (all) this (eteṣām) is (stated) in venerable Spandanirṇaya (śrī-spanda-nirṇaye):

“...we enter (samāviśāmaḥ) into Him (tam) through the immersion (nimajjanena) of the state (pada) of assumed (kalpita) experient (pramātṛ) produced (kḷpta) by Himself (tad), by considering (parāmṛśantaḥ) Him (tam) as excelling (utkarṣitvena) the universe (viśva)...that entrance (samāveśaḥ) into Him (tad) (is) doubtless (eva hi) the fruit or result (phalaḥ) of Liberation (mukti) while living (jīvat…iti)...”

According to the nature of individual mind (yathā-manas-sva-rūpakam), the Revelation of the Supreme (para-uddyotaḥ) cannot be (na-eva) without (vinā) a fearful condition (bhīru-daśayā), because (yataḥ) it is (ayam) designed (like this) by the Lord (parama-īśa-cikīrṣitaḥ).

This (etat) interpretation (nirvacanam) of His Nature (tat-sva-rūpasya) (goes) only (eva) for initiated (spiritual aspirants) (dīkṣitebhyaḥ), whose (yeṣām) aspiration (spṛhā) to the Absolute State (anuttaratāyai) is inspired by Lord Bhairava (bhairava-nātha-abhivītā).

This has been said (yathā-uktam) by Abhinavagupta (abhinavaguptena) in his revered Tantrāloka (śrī-tantrāloke):

“Only (eva) a bee (bhṛṅgaḥ) takes greatly delight (bhṛśam... rasikaḥ) in the fragrance of a flower of the Ketaka plant (ketakī-kusuma-saurabhe), not (na) a fly (makṣikā). (In the same way, only) someone (kaḥ api) who has been inspired/impelled by the Great Lord (mahā-īśa-coditaḥ) is attracted by (rajyati) the worship of the Supreme Non-dualism of Bhairava (bhairavīya-parama-advaya-arcane…iti).”

(Tantrāloka 4.276)

And (tu) fear (bhayam) is the entrance to the Supreme (parama-īśa-mukham), as it is taught (yathā-uktam) in venerable Vijñānabhairava (śrī-vijñāna-bhairave):

“ (When) the all-pervading (vyāpakaḥ) Universal Soul (sarvagaḥ) makes everything (sarvam) in the whole (world) (akhile) cry (ravayati) by fear (bhiyā)’, this is (iti) the (meaning) of the word ‘Bhairava’ (bhairava-śabdasya) (and) from the constant practice of it (saṃtata-uccāraṇāt), there is (acquisition of) Śiva (śiva…iti).”

(Vijñānabhairava 130.)

(About) how (katham) fear (bhayam) becomes a companion or friend (saṃsargī), I will talk (later) (vadiṣyāmi). || 6 ||

𑆱𑇀𑆮𑆖𑇀𑆗𑆤𑇀𑆢𑆠𑆂 𑆥𑆫𑆴𑆱𑇀𑆥𑆤𑇀𑆢𑆳𑆠𑇀𑆑𑇀𑆫𑆵𑆝𑆳𑆱𑇀𑆡𑆁 𑆪𑆠𑇀𑆠𑆪𑆾𑆂 𑆥𑆢𑆩𑇀  𑇅
𑆢𑆼𑆲𑆴𑆤𑆾 𑆤𑆳𑆛𑆑𑆳𑆢𑇀𑆪𑆾𑇁𑆱𑇀𑆠𑆴 𑆮𑆴𑆥𑇀𑆫𑆬𑆩𑇀𑆨𑆮𑆴𑆝𑆩𑇀𑆧𑆤𑆳 𑇆𑇗𑇆

स्वच्छन्दतः परिस्पन्दात्क्रीडास्थं यत्तयोः पदम्  ।
देहिनो नाटकाद्योऽस्ति विप्रलम्भविडम्बना ॥७॥

Svacchandataḥ parispandātkrīḍāsthaṃ yattayoḥ padam  |
Dehino nāṭakādyo'sti vipralambhaviḍambanā || 7 ||

From the throbbing vibration (pari-spandāt), Their (tayoḥ) state (padam) of standing in the Play (krīḍā-stham…tu), which (yat) is an imitation of separation (vipralambha-viḍambanā) of the individual soul (dehinaḥ) who (yaḥ) exists (asti) because of the role (nāṭakāt), (rises) spontaneously (svacchandataḥ). || 7 ||

𑆑𑆶𑆩𑆳𑆫𑆾𑆬𑇀𑆬𑆳𑆱𑆑𑇀𑆫𑆴𑆠𑇀𑆪𑆳 𑆱𑇀𑆮𑆳𑆨𑆳𑆮𑆴𑆑𑇀𑆪𑆥𑆴 𑆤𑆑𑆵𑆩𑆤𑇀𑆪𑆑𑆫𑇀𑆠𑆸𑆥𑇀𑆫𑆟𑆳𑆬𑇀𑆪𑆳𑆂 𑇅 𑆱𑆳 𑆱𑇀𑆮𑆪𑆶𑆑𑇀𑆠𑇀𑆪𑆳
𑆱𑆫𑇀𑆮𑆮𑆴𑆢𑆾𑆫𑇀𑆲𑆸𑆢𑆴 𑆥𑇀𑆫𑆱𑆷𑆪𑆠𑆼 𑆩𑆳𑆠𑆳𑆥𑆴𑆠𑆫𑆳𑆮𑆴𑆮 𑆪𑆿 𑆱𑇀𑆮𑆪𑆁 𑆥𑇀𑆫𑆱𑆶𑆮𑆳𑆠𑆼 𑇅 𑆍𑆠𑆢𑇀𑆓𑆶𑆫𑇀𑆮𑆫𑇀𑆡𑆾
𑆪𑆡𑆾 𑆮𑇀𑆪𑆱𑇀𑆠𑆠𑆳 𑆤𑆠𑆫𑆳𑆁 𑆑𑆱𑇀𑆪𑆖𑆴𑆢𑇀𑆨𑆴𑆤𑇀𑆤𑆱𑇀𑆪 𑆥𑇀𑆫𑆱𑆮𑆱𑇀𑆠𑆡𑆳 𑆱𑆫𑇀𑆮𑆳𑆟𑆳𑆁 𑆲𑆼𑆠𑆶𑆫𑇀𑆤
𑆑𑆴𑆁𑆖𑆴𑆢𑇀𑆧𑆲𑆴𑆂𑆱𑇀𑆡𑆁 𑆪𑆡𑆳𑆯𑆽𑆮𑆂 𑇅

𑆠𑆪𑆾𑆂 𑆑𑇀𑆫𑆵𑆝𑆳 𑆤𑆴𑆠𑆫𑆳𑆁 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆥𑆫𑆼𑆖𑇀𑆗𑆳𑆪𑆳𑆂 𑆱𑆩𑆶𑆠𑇀𑆡𑆳 𑆪𑆳
𑆠𑆢𑆵𑆪𑆱𑆁𑆥𑆷𑆫𑇀𑆤𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆩𑆼𑆮 𑆮𑆴𑆱𑆫𑇀𑆓𑆯𑆑𑇀𑆠𑆴𑆮𑆴𑆬𑆵𑆤𑆁 𑆱𑆸𑆰𑇀𑆛𑆴𑆱𑇀𑆡𑆴𑆠𑆴𑆱𑆁𑆲𑆳𑆫𑆳𑆟𑆳𑆁
𑆑𑇀𑆫𑆴𑆠𑇀𑆪𑆳𑆫𑇀𑆡𑆁 𑆑𑆶𑆩𑆳𑆫𑆨𑆳𑆮𑆳𑆪 𑆮𑆴𑆯𑆼𑆰𑆮𑆼𑆢𑆤𑆣𑆳𑆩𑆱𑆁𑆱𑇀𑆡𑆳𑆥𑆤𑆳𑆪 𑇅
𑆑𑆶𑆩𑆳𑆫𑆘𑆤𑇀𑆩𑆳𑆢𑆥𑆫𑆤𑆮𑆮𑆼𑆢𑆤𑆮𑆴𑆰𑆪𑆾𑆢𑆪𑆂 𑆥𑆫𑆩𑆼𑆯𑆳𑆪 𑆫𑆷𑆥𑆪𑆠𑆴 𑇅 𑆱𑆴𑆢𑇀𑆣𑆴𑆫𑆪𑆾𑆓𑆠𑆳
𑆮𑆴𑆝𑆩𑇀𑆧𑆤𑆳 𑇆𑇗𑇆

कुमारोल्लासक्रित्या स्वाभाविक्यपि नकीमन्यकर्तृप्रणाल्याः । सा स्वयुक्त्या
सर्वविदोर्हृदि प्रसूयते मातापितराविव यौ स्वयं प्रसुवाते । एतद्गुर्वर्थो
यथो व्यस्तता नतरां कस्यचिद्भिन्नस्य प्रसवस्तथा सर्वाणां हेतुर्न
किंचिद्बहिःस्थं यथाशैवः ।

तयोः क्रीडा नितरां परमेश्वरपरेच्छायाः समुत्था या
तदीयसंपूर्नस्वातन्त्र्यमेव विसर्गशक्तिविलीनं सृष्टिस्थितिसंहाराणां
क्रित्यार्थं कुमारभावाय विशेषवेदनधामसंस्थापनाय ।
कुमारजन्मादपरनववेदनविषयोदयः परमेशाय रूपयति । सिद्धिरयोगता
विडम्बना ॥७॥

Kumārollāsakrityā svābhāvikyapi nakīmanyakartṛpraṇālyāḥ | Sā svayuktyā sarvavidorhṛdi prasūyate mātāpitarāviva yau svayaṃ prasuvāte | Etadgurvartho yatho vyastatā natarāṃ kasyacidbhinnasya prasavastathā sarvāṇāṃ heturna kiṃcidbahiḥsthaṃ yathāśaivaḥ |

Tayoḥ krīḍā nitarāṃ parameśvaraparecchāyāḥ samutthā yā tadīyasaṃpūrnasvātantryameva visargaśaktivilīnaṃ sṛṣṭisthitisaṃhārāṇāṃ krityārthaṃ kumārabhāvāya viśeṣavedanadhāmasaṃsthāpanāya | Kumārajanmādaparanavavedanaviṣayodayaḥ parameśāya rūpayati | Siddhirayogatā viḍambanā || 7 ||

The act of manifestation of the child (kumāra-ullāsa-krityā) is spontaneous (svā-bhāvikī) and (api) never (nakīm) (occurs) because of the intervention of another agent (anya-kartṛ-praṇālyāḥ). It (sā) naturally (sva-yuktyā) arises (prasūyate) in the Core (hṛdi) of the two Supreme Beings (sarvavidoḥ), just like in the case of parents (mātā-pitarau-iva) who (yau) procreate (prasuvāte) by themselves (svayam). This is (etat) an important point (guru-arthaḥ), as (yathā) individual existence (vyastatā) is never (natarām) a product (prasavaḥ) of something (kasyacid) different (from itself) (bhinnasya) and consequently (tathā) the source (hetuḥ) of all the living beings (sarvāṇām) cannot be (na) something (kiṃcid) (, which) lies outside (bahir-stham) according to Shaivism (yathā-śaivaḥ.)

The Play (krīḍā) of Them (tayoḥ) always (nitarām) rises (samutthā) from the Supreme Will of the Highest Lord (parama-īśvara-parā-icchāyāḥ), which (yā) is nothing but (eva) His (tadīyaḥ) Absolute Freedom (saṃpūrna-svātantryam) infused into the Creative Power (visarga-śakti-vilīnam) to perform the acts (krityā-artham) of manifestation, maintenance and dissolution (of the universe) (sṛṣṭi-sthiti-saṃhārāṇām) for the establishment of the ground for individual perception (viśeṣa-vedana-dhāma-saṃsthāpanāya) that is the existence of the child (kumāra-bhāvāya.)

With the birth of the child (kumāra-janmenāt), the rising of another, new field of experience (apara-nava-vedana-viṣayaḥ-udayaḥ) takes place (rūpayati) for the Supreme Lord (parama-īśāya). The result (siddhiḥ) is the state of separation (a-yogatā), (which is) an imitation (viḍambanā).  || 7 ||

𑆃𑆡 𑆠𑆢𑇀𑆮𑆴𑆩𑆫𑇀𑆯𑆂

अथ तद्विमर्शः

Atha tadvimarśaḥ

Now (atha), (about) his (tasya) awareness (vimarśaḥ).

𑆱𑆢𑇀𑆪𑆾𑆘𑆳𑆠𑆾𑇁𑆱𑇀𑆠𑆴𑆠𑆳𑆱𑆳𑆫𑆁 𑆥𑆯𑇀𑆪𑆠𑆴 𑆨𑆼𑆢𑆬𑆾𑆖𑆤𑆳𑆠𑇀  𑇅
𑆯𑆴𑆮𑆾𑇁𑆲𑆁𑆫𑆷𑆥𑆯𑆴𑆰𑇀𑆛𑆯𑇀𑆖 𑆱𑆳𑆤𑇀𑆠𑆫𑆳𑆢𑆴𑆮𑆴𑆑𑆳𑆱𑆴𑆠𑆳 𑇆𑇘𑇆

सद्योजातोऽस्तितासारं पश्यति भेदलोचनात्  ।
शिवोऽहंरूपशिष्टश्च सान्तरादिविकासिता ॥८॥

Sadyojāto'stitāsāraṃ paśyati bhedalocanāt  |
Śivo'haṃrūpaśiṣṭaśca sāntarādivikāsitā || 8 ||

The newly born child (sadyas-jātaḥ) sees (paśyati) the core of (his own) existence (astitā-sāram) with the eyes of duality (bheda-locanāt). (As) Śiva (śivaḥ) remains as (his) ‘I am’ (aham-rūpa-śiṣṭaḥ) and (ca) She --Śakti-- (sā) expands as the (states of) inner, etc. --expands as the inner and outer states of the universe-- (antara-ādi-vikāsitā). || 8 ||

𑆱𑆫𑇀𑆮𑆮𑆴𑆢𑆾𑆂 𑆑𑆶𑆩𑆳𑆫𑆱𑇀𑆠𑆠𑇀𑆥𑇀𑆫𑆒𑇀𑆪𑆳𑆠𑆳𑆢𑆸𑆰𑇀𑆛𑇀𑆪𑆳 𑆤𑆴𑆧𑆢𑇀𑆣𑆾 𑆧𑆾𑆣𑆮𑇀𑆪𑆷𑆲𑆑𑆾 𑆪𑆂 𑆱𑇀𑆮𑆱𑆠𑇀𑆠𑆳𑆱𑆳𑆫𑆁
𑆪𑆳𑆩𑆬𑆫𑆷𑆥𑆼𑆟 𑆮𑆴𑆤𑇀𑆢𑆠𑆼 𑇅 𑆖𑆽𑆠𑆤𑇀𑆪𑆮𑆫𑇀𑆥𑆱𑆵 𑆧𑆲𑆴𑆫𑇀𑆓𑆠𑆿 𑆢𑇀𑆮𑆴𑆣𑆨𑆳𑆮𑆼𑆤𑆾𑆬𑇀𑆬𑆱𑇀𑆪𑆼𑆠𑆼
𑆑𑆶𑆩𑆳𑆫𑆮𑆸𑆠𑇀𑆠𑆳𑆮𑆥𑆴 𑆖 𑆯𑆴𑆮𑆳𑆒𑇀𑆪𑆳𑆠𑆾 𑆮𑆥𑆶𑆂 𑆱𑆫𑇀𑆮𑆤𑆴𑆫𑇀𑆮𑇀𑆪𑆳𑆥𑆳𑆫𑆱𑆳𑆑𑇀𑆰𑆵 𑆤𑆴𑆰𑇀𑆑𑇀𑆫𑆴𑆪𑆳𑆲𑆁𑆫𑆷𑆥𑆼𑆟 𑇅
𑆃𑆱𑆳𑆮𑆲𑆩𑆱𑇀𑆩𑆵𑆠𑆴 𑆥𑇀𑆫𑆩𑆳𑆂 𑆑𑆶𑆩𑆳𑆫𑆼𑆟𑆳𑆤𑆶𑆨𑆳𑆮𑇀𑆪𑆠𑆼 𑆥𑆫𑆠𑆾’𑆲𑆁 𑆘𑆳𑆠 𑆅𑆠𑆴 𑆖𑆳𑆲𑆁 𑆩𑆫𑆴𑆰𑇀𑆪𑆠𑆵𑆠𑆴
𑆮𑆴𑆖𑆴𑆤𑇀𑆠𑆳𑆨𑇀𑆪𑆳𑆁 𑇅 𑆠𑆠𑇀𑆱𑆠𑇀𑆠𑆳𑆤𑇀𑆠𑆫𑆳𑆠𑇀𑆩𑆳 𑆱𑆲𑆨𑆷𑆯𑇀𑆖𑆳𑆮𑇀𑆪𑆥𑆾𑆲𑇀𑆪𑆯𑇀𑆖𑆽𑆮𑆳𑆥𑇀𑆫𑆩𑆼𑆪𑆯𑇀𑆖 𑆪𑆠𑆾 𑆤
𑆑𑆼𑆤𑆖𑆴𑆢𑆨𑆳𑆮𑆠𑇀𑆮𑆁 𑆱𑇀𑆩𑆫𑇀𑆪𑆠𑆼 𑆖𑆴𑆤𑇀𑆠𑆪𑆠𑆼 𑆮𑆳 𑆠𑆠𑆾’𑆱𑇀𑆠𑆴𑆠𑆳𑆱𑆁𑆮𑆴𑆢𑆤𑆶𑆱𑇀𑆪𑆷𑆠𑆳 𑇅𑆍𑆠𑆠𑇀𑆱𑆫𑇀𑆮𑆱𑇀𑆪
𑆱𑆲𑆘𑆮𑆼𑆢𑆤𑆩𑆥𑆴 𑆯𑆽𑆮𑆳𑆫𑇀𑆡𑆾 𑆪𑆾 𑆮𑆴𑆩𑆫𑇀𑆯𑆱𑆁𑆯𑇀𑆫𑆪𑆳 𑆥𑇀𑆫𑆯𑆾𑆖𑆤𑆱𑆠𑇀𑆠𑆳𑆯𑆴𑆒𑆳𑆨𑆴𑆘𑇀𑆚𑆳𑆤𑆁 𑆑𑆴𑆬
𑆱𑆫𑇀𑆮𑆓𑆳 𑆱𑆫𑇀𑆮𑆡𑆳 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆓𑇀𑆫𑆳𑆲𑆑𑆪𑆾𑆂 𑆥𑇀𑆫𑆡𑆩𑆱𑆩𑇀𑆧𑆤𑇀𑆣𑆴𑆠𑆳𑆥𑇀𑆫𑆠𑆴𑆬𑆳𑆨𑆑𑆸𑆠𑆼 𑆪𑆳 𑆮𑇀𑆪𑆑𑇀𑆠𑆁
𑆩𑆾𑆲𑆑𑇀𑆫𑆵𑆝𑆳𑆪𑆳𑆂 𑆥𑆫𑇀𑆪𑆳𑆲𑇀𑆫𑆴𑆪𑆠𑆼 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆯𑇀𑆫𑆵𑆩𑆳𑆬𑆴𑆤𑇀𑆪𑆳𑆩𑇀

𑆨𑆳𑆮𑆪𑆼𑆠𑇀𑆥𑆫𑆩𑆳𑆁 𑆯𑆑𑇀𑆠𑆴𑆁 𑆱𑆫𑇀𑆮𑆠𑇀𑆫𑆽𑆮 𑆮𑆴𑆖𑆑𑇀𑆰𑆟𑆂  𑇅
𑆤𑆴𑆯𑇀𑆖𑆬𑆁 𑆠𑆶 𑆩𑆤𑆂 𑆑𑆸𑆠𑇀𑆮𑆳 𑆪𑆳𑆮𑆠𑇀𑆠𑆤𑇀𑆩𑆪𑆠𑆳𑆁 𑆓𑆠𑆂𑇆

𑆠𑆳𑆮𑆠𑇀𑆱𑆫𑇀𑆮𑆓𑆠𑆁 𑆨𑆳𑆮𑆁 𑆑𑇀𑆰𑆟𑆩𑆳𑆠𑇀𑆫𑆳𑆠𑇀 𑆥𑇀𑆫𑆥𑆢𑇀𑆪𑆠𑆼  𑇅
𑆤𑆴𑆫𑇀𑆢𑆲𑇀𑆪 𑆥𑆳𑆯𑆘𑆳𑆬𑆳𑆤𑆴 𑆪𑆡𑆼𑆰𑇀𑆛𑆁 𑆦𑆬𑆩𑇀 𑆄𑆥𑇀𑆤𑆶𑆪𑆳𑆠𑇀𑇆

𑆅𑆠𑆴 𑆩𑆣𑇀𑆪𑆳 𑆯𑆑𑇀𑆠𑆴𑆫𑆴𑆠𑆴 𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆴 𑆮𑆥𑆶𑆂 𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆫𑆷𑆥𑆼𑆟 𑆠𑆤𑇀𑆪𑆠𑆼 𑆪𑆢𑇀𑆮𑆳
𑆩𑆤𑆱𑆾’𑆤𑇀𑆠𑆫𑇀𑆨𑆷𑆠𑆾 𑆪𑆢𑆴 𑆮𑆳 𑆑𑆫𑆟𑆨𑆷𑆠𑆪𑆾𑆫𑇀𑆧𑆲𑆴𑆫𑇀𑆨𑆳𑆮𑆾 𑆮𑆳 𑆮𑆴𑆯𑆼𑆰𑆳 𑆨𑆳𑆮𑆤𑆳𑆩𑆪𑆳𑆂 𑆖
𑆱𑆩𑆳𑆣𑆪𑆂 𑇅 𑆤𑆳𑆩 𑆪𑆡𑆳 𑆥𑆶𑆫𑇀𑆮𑆾𑆑𑇀𑆠𑆳𑆯𑆴𑆒𑆳𑆱𑆁𑆮𑆴𑆢𑆮𑆴𑆔𑇀𑆤𑆳 𑆠𑆡𑆳 𑆱𑆳 𑆤𑆴𑆠𑆫𑆳𑆁 𑆯𑆴𑆮𑆱𑇀𑆪
𑆧𑆾𑆣𑆨𑆳𑆮𑆼𑆤 𑆠𑆴𑆰𑇀𑆜𑆠𑆴 𑇅 𑆪𑆡𑆳 𑆯𑇀𑆫𑆵𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑆱𑆷𑆠𑇀𑆫𑆼

𑆱𑆳 𑆯𑆑𑇀𑆠𑆴𑆫𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆨𑆳𑆮𑆼𑆤 𑆠𑆠𑇀𑆱𑇀𑆦𑆳𑆫𑆳𑆠𑇀𑆩𑆑𑆮𑆴𑆯𑇀𑆮𑆫𑆷𑆥𑆼𑆟 𑆮𑆳 𑆠𑆴𑆰𑇀𑆜𑆠𑆴 𑇅

𑆅𑆠𑆴 𑆤𑆾𑆬𑇀𑆬𑆳𑆱𑆾’𑆮𑆴𑆔𑇀𑆤𑆠𑆠𑇀𑆠𑇀𑆮𑆱𑆠𑇀𑆠𑆳𑆁 𑆮𑆴𑆤𑆳𑆠𑇀𑆩𑆳𑆤𑆩𑇀 𑇅
𑆨𑆳𑆮𑆪𑆼𑆢𑆼𑆠𑆖𑇀𑆖𑆴𑆒𑆳𑆥𑆫𑆳𑆩𑆫𑇀𑆯𑆳𑆥𑇀𑆬𑆶𑆠𑆧𑆶𑆢𑇀𑆣𑇀𑆪𑆳 𑇅 𑆪𑆠𑆂 𑆯𑆴𑆮𑆱𑇀𑆪
𑆯𑆑𑇀𑆠𑆴𑆫𑇀𑆤𑆴𑆠𑇀𑆪𑆑𑆳𑆬𑆩𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆱𑇀𑆠𑆠𑆾’𑆥𑇀𑆪𑆲𑆩𑆼𑆑 𑆍𑆮 𑆤 𑆢𑇀𑆮𑆴𑆣 𑆅𑆠𑆴
𑆥𑆫𑆴𑆲𑆵𑆟𑆳𑆱𑆁𑆮𑆴𑆠𑇀𑆥𑇀𑆫𑆠𑆴𑆬𑆳𑆨𑆱𑇀𑆠𑆖𑇀𑆖𑆑𑇀𑆠𑆴𑆥𑇀𑆫𑆳𑆢𑆶𑆰𑇀𑆑𑆸𑆠𑆂 𑇅𑆥𑇀𑆫𑆡𑆩𑆧𑆾𑆣𑆥𑇀𑆫𑆠𑆴𑆬𑆳𑆨𑆾’𑆥𑆴 𑆪𑆾𑆓
𑆅𑆠𑆴 𑆑𑆡𑇀𑆪𑆠𑆼 𑇅 𑆃𑆠𑆾 𑆪𑆾𑆓𑆑𑇀𑆫𑆩𑆳𑆫𑇀𑆡𑆂 𑆱𑇀𑆦𑆶𑆛𑆂 𑆥𑇀𑆫𑆨𑆶𑆖𑆾𑆢𑆴𑆠𑆼𑆨𑇀𑆪𑆾 𑆪𑆠𑆾’𑆥𑆫𑆳
𑆃𑆤𑇀𑆪𑆥𑆫𑆳𑆂 𑇆𑇘𑇆

सर्वविदोः कुमारस्तत्प्रख्यातादृष्ट्या निबद्धो बोधव्यूहको यः स्वसत्तासारं
यामलरूपेण विन्दते । चैतन्यवर्पसी बहिर्गतौ द्विधभावेनोल्लस्येते
कुमारवृत्तावपि च शिवाख्यातो वपुः सर्वनिर्व्यापारसाक्षी निष्क्रियाहंरूपेण ।
असावहमस्मीति प्रमाः कुमारेणानुभाव्यते परतो’हं जात इति चाहं मरिष्यतीति
विचिन्ताभ्यां । तत्सत्तान्तरात्मा सहभूश्चाव्यपोह्यश्चैवाप्रमेयश्च यतो न
केनचिदभावत्वं स्मर्यते चिन्तयते वा ततो’स्तितासंविदनुस्यूता ।एतत्सर्वस्य
सहजवेदनमपि शैवार्थो यो विमर्शसंश्रया प्रशोचनसत्ताशिखाभिज्ञानं किल
सर्वगा सर्वथा ग्राह्यग्राहकयोः प्रथमसम्बन्धिताप्रतिलाभकृते या व्यक्तं
मोहक्रीडायाः पर्याह्रियते । यथोक्तं श्रीमालिन्याम्

भावयेत्परमां शक्तिं सर्वत्रैव विचक्षणः  ।
निश्चलं तु मनः कृत्वा यावत्तन्मयतां गतः॥

तावत्सर्वगतं भावं क्षणमात्रात् प्रपद्यते  ।
निर्दह्य पाशजालानि यथेष्टं फलम् आप्नुयात्॥

इति मध्या शक्तिरिति प्रवर्ति वपुः परिज्ञानरूपेण तन्यते यद्वा
मनसो’न्तर्भूतो यदि वा करणभूतयोर्बहिर्भावो वा विशेषा भावनामयाः च
समाधयः । नाम यथा पुर्वोक्ताशिखासंविदविघ्ना तथा सा नितरां शिवस्य
बोधभावेन तिष्ठति । यथा श्रीस्वातन्त्रसूत्रे

सा शक्तिरहंविमर्शभावेन तत्स्फारात्मकविश्वरूपेण वा तिष्ठति ।

इति नोल्लासो’विघ्नतत्त्वसत्तां विनात्मानम् ।
भावयेदेतच्चिखापरामर्शाप्लुतबुद्ध्या । यतः शिवस्य
शक्तिर्नित्यकालमहंविमर्शस्ततो’प्यहमेक एव न द्विध इति
परिहीणासंवित्प्रतिलाभस्तच्चक्तिप्रादुष्कृतः ।प्रथमबोधप्रतिलाभो’पि योग
इति कथ्यते । अतो योगक्रमार्थः स्फुटः प्रभुचोदितेभ्यो यतो’परा
अन्यपराः ॥८॥

Sarvavidoḥ kumārastatprakhyātādṛṣṭyā nibaddho bodhavyūhako yaḥ svasattāsāraṃ yāmalarūpeṇa vindate | Caitanyavarpasī bahirgatau dvidhabhāvenollasyete kumāravṛttāvapi ca śivākhyāto vapuḥ sarvanirvyāpārasākṣī niṣkriyāhaṃrūpeṇa | Asāvahamasmīti pramāḥ kumāreṇānubhāvyate parato’haṃ jāta iti cāhaṃ mariṣyatīti vicintābhyāṃ | Tatsattāntarātmā sahabhūścāvyapohyaścaivāprameyaśca yato na kenacidabhāvatvaṃ smaryate cintayate vā tato’stitāsaṃvidanusyūtā |Etatsarvasya sahajavedanamapi śaivārtho yo vimarśasaṃśrayā praśocanasattāśikhābhijñānaṃ kila sarvagā sarvathā grāhyagrāhakayoḥ prathamasambandhitāpratilābhakṛte yā vyaktaṃ mohakrīḍāyāḥ paryāhriyate | Yathoktaṃ śrīmālinyām

Bhāvayetparamāṃ śaktiṃ sarvatraiva vicakṣaṇaḥ  |
Niścalaṃ tu manaḥ kṛtvā yāvattanmayatāṃ gataḥ ||

Tāvatsarvagataṃ bhāvaṃ kṣaṇamātrāt prapadyate  |
Nirdahya pāśajālāni yatheṣṭaṃ phalam āpnuyāt ||

Iti madhyā śaktiriti pravarti vapuḥ parijñānarūpeṇa tanyate yadvā manaso’ntarbhūto yadi vā karaṇabhūtayorbahirbhāvo vā viśeṣā bhāvanāmayāḥ ca samādhayaḥ | Nāma yathā purvoktāśikhāsaṃvidavighnā tathā sā nitarāṃ śivasya bodhabhāvena tiṣṭhati | Yathā śrīsvātantrasūtre

Sā śaktirahaṃvimarśabhāvena tatsphārātmakaviśvarūpeṇa vā tiṣṭhati |

Iti nollāso’vighnatattvasattāṃ vinātmānam | Bhāvayedetaccikhāparāmarśāplutabuddhyā | Yataḥ śivasya śaktirnityakālamahaṃvimarśastato’pyahameka eva na dvidha iti parihīṇāsaṃvitpratilābhastaccaktiprāduṣkṛtaḥ |Prathamabodhapratilābho’pi yoga iti kathyate | Ato yogakramārthaḥ sphuṭaḥ prabhucoditebhyo yato’parā anyaparāḥ || 8 ||

The child (kumāraḥ) of the two Supreme Beings (sarvavidoḥ), who is dependent on (nibaddhaḥ) his borrowed eyes (tat-prakhyātā-dṛṣṭyā), is the manifestation of an awareness (bodha-vyūhakaḥ), which (yaḥ) sees (vindate) the core of his own existence (sva-sattā-sāram) as a pair (yāmala-rūpeṇa). The two (theoretical) aspects of the One Absolute Consciousness (caitanya-varpasī) are manifested externally as twofold (dvidha-bhāvena-ullasyete-bahir-gatau) when the child is existing (kumāra-vṛttau-api), and (ca) the aspect (vapuḥ) called Śiva (śiva-ākhyātaḥ) remains (tiṣṭhati) as a passive witness of everything (sarva-nirvyāpāra-sākṣī) in the form of stable ‘I’ (niṣkriyā-aham-rūpeṇa). That is what (asau) the limited individual (kumāreṇa) feels (anubhāvyate) as the correct notion of (pramāḥ) “I am alive” (aham-asmi...iti), beyond (paras) the thoughts of (vicintābhyām) “I was born” (aham…jātaḥ…iti) or (ca) “I will die” (aham…mariṣyati...iti). His (tat) internal feeling of existence (sattā-antara-ātmā) is natural (saha-bhūḥ), unverifiable (aprameya) and (ca.ca...ca) also (eva) undeniable (vyapohyaḥ), because (yataḥ) no (na) one (kenacid) can remember (smaryate) or (vā) contemplate (cintayate) (any) state of non-existence (abhāva-tvam), therefore (tataḥ) the Consciousness (saṃvit) of ‘Being’ (asti-tā) is connected (with the individual) uninterruptedly (anusyūtā).

This (etat) is a natural experience (sahaja-vedanam) of all the living beings (sarvasya) and (api) the goal of ‘Shaivism’ (śaiva-arthaḥ), which (yaḥ) is ‘Devotion to Awareness’ (vimarśa-saṃśrayā), is nothing but (kila) the recognition of this eternally burning Flame of Existence (praśocana-sattā-śikhā-abhi-jñānam) in the highest, all-pervading degree (sarvathā...sarvagā) to recover the original relationship (prathama-sambandhitā-prati-lābha-kṛte) of subject and object (grāhya-grāhakayoḥ), which (yā) is apparently (vyaktam) turned upside-down (pari-ā-hriyate), by the Play of Illusion (moha-krīḍāyāḥ). As it has been said (yathā-uktam) in venerable (śrī) Mālinīvijayottaratantra (mālinyām):

“After making (kṛtvā) the mind (manaḥ) motionless (niścalam…tu), one should meditate (bhāvayet) on the Highest (paramām) Power --Śakti-- (śaktim) that is the state made only of Her (tat-maya-tām), until (yāvat) (Her) Splendour (vicakṣaṇaḥ) truly (eva) shines (gataḥ) everywhere (sarvatra) --i.e. one has to contemplate on the Highest Śakti as She is everywhere, until This condition arrives as an actual experience--.

Then (tāvat), in that moment (kṣaṇa-mātrāt) the “all-pervading” (sarva-gatam) condition (bhāvam) is achieved (pra-padyate), having burnt (niḥ-dahya) the net of nooses (pāśa-jālāni), one can obtain (āpnuyāt) the desired (yatheṣṭam) fruit --i.e. Liberation while living-- (phalam…iti).”

(Mālinīvijayottaratantra 18.32-33)

Meanwhile (madhyā), the dynamic (pravarti) aspect (vapuḥ) called (iti) Śakti (śaktiḥ) expands (tanyate) as (any) state of experience (pari-jñāna-rūpeṇa), whether (yat-vā) it is the inner field (antar-bhūtaḥ) of mind (manasaḥ) or (yadi…vā) outer field (bahir-bhāvaḥ) of the senses and elements (karaṇa-bhūtayoḥ) or (maybe) (vā) different (viśeṣāḥ) meditative states (bhāvanā-mayāḥ) and (ca) yogic trances (samādhayaḥ). Nevertheless (nāma), as (yathā) the feeling of the aforesaid Flame (purva-uktā-śikhā-saṃvit) is eternal (avighnā), She (tathā... sā) all the time (nitarām) remains (tiṣṭhati) as the Self-awareness (bodha-bhāvena) of Śiva (śivasya). As (yathā) it has been stated (pra-kīrtitam) in venerable (śrī) Svātantryasūtram (svā-tantrya-sūtre):

“The Power (of the Self) (sā śaktiḥ) remains (tiṣṭhati) as (bhāvena) I-consciousness (aham-vimarśa) or (vā) in the form of (rūpeṇa) the universe (viśva) that is (ātmaka) an expansion (sphāra) of that --of I-consciousness-- (tad…iti)

(Svātantryasūtam 1.8)

(There is) no manifestation (na…ullāsaḥ) without (vinā) the existence of the unchanging principle (avighna-tattva-sattām), the Self (ātmānam). This (etat) must be contemplated on (bhāvayet) with an intellect sprinkled with the Awareness of the Flame (śikhā-parāmarśa-āpluta-buddhyā).

The Power (śaktiḥ) of Śiva (śivasya) is always (nitya-kālam) His Self-awareness (aham-vimarśaḥ), therefore (yataḥ…tataḥ…api) the recovery of that lost consciousness (parihīṇā-saṃvit-prati-lābhaḥ) (in the form of) “I am (aham) only One (ekaḥ…eva), not (na) two (dvidhaḥ)” is manifested by His Creative Power (tat-śakti-prāduṣkṛtaḥ).

The recovery of original awareness (prathama-bodha-pratilābhaḥ…api) is called (kathyate) ‘Union’ or Yoga (yoga…iti). From this (ataḥ), the goal of the process of ‘Yoga’ (yoga-krama-arthaḥ) is clear (sphuṭaḥ) for those inspired by the Lord (prabhu-coditebhyaḥ), as (yatas) others (aparāḥ) are devoted to something else (anya-parāḥ)  || 8 ||

𑆃𑆡 𑆠𑆬𑇀𑆬𑆿𑆑𑇀𑆪𑆥𑇀𑆫𑆠𑇀𑆪𑆑𑇀𑆰𑆩𑆶𑆢𑇀𑆢𑆴𑆯𑇀𑆪𑆳𑆥𑆴 𑆥𑆫𑆴𑆩𑆴𑆠𑆱𑆁𑆮𑆴𑆠𑇀𑆱𑆳𑆫𑆳𑆨𑆴𑆘𑇀𑆚𑆳𑆠𑇀𑆩𑆑𑆁
𑆖𑆽𑆠𑇀𑆠𑆳𑆥𑇀𑆫𑆑𑇀𑆫𑆩𑆩𑇀 𑇅

अथ तल्लौक्यप्रत्यक्षमुद्दिश्यापि परिमितसंवित्साराभिज्ञात्मकं
चैत्ताप्रक्रमम् ।

Atha tallaukyapratyakṣamuddiśyāpi parimitasaṃvitsārābhijñātmakaṃ caittāprakramam |

And now (atha,) about (uddiśya) the actual mundane experience of him --of the child-- (tat-laukya-pratyakṣam), then (api) an intellectual method (caittā-pra-kramam) based on the understanding of the essence of limited perception (parimita-saṃvit-sāra-abhijña-ātmakam) will be explained (vistariṣyati).

𑆥𑆯𑆶𑆨𑇀𑆪𑆱𑇀𑆠𑆶 𑆘𑆓𑆠𑇀𑆱𑆳𑆫𑆂 𑆑𑆴𑆬𑆳𑆣𑆳𑆫𑆾 𑆮𑆴𑆬𑆑𑇀𑆰𑆟𑆂  𑇅
𑆍𑆠𑆢𑇀𑆮𑆴𑆯𑆼𑆰𑆱𑆁𑆮𑆼𑆢𑆤𑆩𑆼𑆮𑆳𑆘𑇀𑆚𑆳𑆤𑆬𑆑𑇀𑆰𑆴𑆠𑆩𑇀 𑇆𑇙𑇆

पशुभ्यस्तु जगत्सारः किलाधारो विलक्षणः  ।
एतद्विशेषसंवेदनमेवाज्ञानलक्षितम् ॥९॥

Paśubhyastu jagatsāraḥ kilādhāro vilakṣaṇaḥ  |
Etadviśeṣasaṃvedanamevājñānalakṣitam || 9 ||

For the limited beings (paśubhyaḥ…tu) the essence of the universe (jagat-sāraḥ) is certainly (kila) a manifold (vilakṣaṇaḥ) location --i.e. something that has the characteristic of manifoldness (experienced) with a sense of location-- (ādhāraḥ). This (etat) individual perception --lit. consciousness of difference-- (viśeṣa-saṃvedanam) is without doubt (eva) characterized by spiritual ignorance (ajñāna-lakṣitam). || 9 ||

𑆪𑆡𑆳 𑆯𑆴𑆮𑆾 𑆤 𑆯𑆑𑇀𑆠𑇀𑆪𑆳𑆁 𑆠𑆡𑆳𑆟𑆶𑆫𑇀𑆤 𑆱𑆖𑆫𑆳𑆖𑆫𑆼  𑇅
𑆨𑆼𑆢𑆓𑇀𑆫𑆳𑆱𑆂 𑆥𑆫𑆳𑆨𑇀𑆪𑆳𑆱𑆾 𑆮𑆴𑆥𑆑𑇀𑆰𑆳𑆠𑇀𑆥𑇀𑆫𑆠𑆴𑆰𑆼𑆣𑆤𑆩𑇀 𑇆𑇑𑇐𑇆

यथा शिवो न शक्त्यां तथाणुर्न सचराचरे  ।
भेदग्रासः पराभ्यासो विपक्षात्प्रतिषेधनम् ॥१०॥

Yathā śivo na śaktyāṃ tathāṇurna sacarācare  |
Bhedagrāsaḥ parābhyāso vipakṣātpratiṣedhanam || 10 ||

As (yathā) Śiva (śivaḥ) does not (exist) (na) in Śakti (śaktyām), in the same way (tathā) the individual being (aṇu) does not (exist) (na) in the universe --lit. everything moving and motionless-- (sa-cara-acare). The highest practice (para-abhyāsaḥ) of consuming duality (bheda-grāsaḥ) is restraining (one’s consciousness) (pratiṣedhanam) from the opposite (vipakṣāt) --i.e. restraining one’s consciousness from the illusory fact, that the universe is a place wherein one exists-- || 10 ||

𑆮𑆴𑆯𑆼𑆰𑆖𑆼𑆠𑆤𑆼𑆠𑆴 𑆑𑆶𑆩𑆳𑆫𑆾 𑆘𑆓𑆢𑆣𑆴𑆑𑆫𑆟𑆮𑆴𑆣𑆳𑆨𑆳𑆮𑆼𑆤𑆳𑆤𑆶𑆨𑆮𑆠𑆴 𑆪𑆤𑇀𑆤 𑆥𑆫𑆁
𑆠𑆱𑇀𑆩𑆳𑆢𑆠𑆴𑆫𑆴𑆑𑇀𑆠𑆾 𑆮𑆳 𑆠𑆱𑇀𑆩𑆽 𑆣𑆳𑆫𑆑𑆳𑆨𑆳𑆱𑆵 𑇅 𑆅𑆢𑆁 𑆪𑆿𑆑𑇀𑆠𑆴𑆑𑆳𑆫𑇀𑆡𑆴𑆑𑆳𑆮𑆴𑆮 𑆨𑆳𑆠𑆴 𑆠𑆶 𑆤𑆽𑆮
𑆱𑆠𑇀𑆪𑆩𑇀 𑇅 𑆪𑆢𑆴 𑆘𑆓𑆢𑇀𑆨𑆾𑆑𑇀𑆠𑆳 𑆘𑆓𑆠𑆴 𑆱𑆁𑆱𑇀𑆡𑆾 𑆪𑆠𑆂 𑆱 𑆘𑆓𑆠𑇀𑆠𑆤𑇀𑆠𑇀𑆫𑆱𑇀𑆠𑆫𑇀𑆲𑆴 𑆠𑆠𑇀𑆠𑆱𑇀𑆪
𑆲𑆼𑆠𑆶𑆫𑆮𑆯𑇀𑆪𑆩𑇀 𑇅 𑆪𑆢𑆴 𑆘𑆓𑆠𑇀𑆠𑆢𑇀𑆨𑆾𑆑𑇀𑆠𑆸𑆲𑆼𑆠𑆶𑆱𑇀𑆠𑆫𑇀𑆲𑆴 𑆠𑆠𑇀𑆠𑇀𑆮𑆠𑆳 𑆱𑆢𑇀𑆪𑆾
𑆮𑆴𑆱𑇀𑆫𑆁𑆱𑆠𑆼’𑆱𑆩𑇀𑆨𑆮𑆳𑆠𑇀 𑇅 𑆨𑆾𑆑𑇀𑆠𑆽𑆮 𑆯𑆑𑇀𑆪𑆾 𑆮𑆱𑇀𑆠𑆶𑆲𑆼𑆠𑆶𑆫𑇀𑆨𑆮𑆴𑆠𑆶𑆁 𑆤 𑆮𑆴𑆬𑆾𑆩 𑇅 𑆃𑆡𑆖
𑆨𑆾𑆑𑇀𑆠𑆳 𑆤 𑆢𑆼𑆲𑆾 𑆮𑆳 𑆩𑆤𑆾 𑆪𑆠𑆱𑇀𑆠𑆿 𑆮𑆴𑆯𑇀𑆮𑆳𑆁𑆯𑆿 𑆥𑇀𑆫𑆨𑆳𑆠𑆯𑇀𑆖 𑆤𑆴𑆩𑆘𑇀𑆘𑆠𑆾 𑆘𑆓𑆠𑆂 𑆱𑆳𑆑𑆁
𑆱𑇀𑆮𑆥𑇀𑆤𑆱𑆶𑆰𑆶𑆥𑇀𑆠𑇀𑆪𑆾𑆂 𑇅 𑆠𑆢𑆫𑇀𑆡𑆁 𑆨𑆾𑆑𑇀𑆠𑆽𑆮 𑆱𑆁𑆮𑆴𑆠𑇀𑆑𑆼𑆮𑆬𑆩𑇀 𑇅

𑆥𑆶𑆤𑆫𑆳𑆮𑆸𑆠𑇀𑆠𑆠𑆶𑆬𑆤𑆱𑆩𑇀𑆱𑆸𑆰𑇀𑆛𑆩𑆴𑆠𑆴 𑆘𑆵𑆮𑆬𑆑𑇀𑆰𑆟𑆁 𑆤𑆷𑆤𑆁 𑆠𑆱𑇀𑆪𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆾 𑆮𑆴𑆯𑆵𑆫𑇀𑆪𑆠𑆼 𑇅
𑆠𑆢𑇀𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆧𑆲𑆴𑆫𑆶𑆥𑆳𑆣𑆵𑆤𑇀𑆮𑆴𑆮𑆼𑆑𑇀𑆠𑆶𑆁 𑆱 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆳𑆤𑇀𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆽𑆱𑇀𑆠𑆾𑆬𑆪𑆠𑆼’𑆠𑆾 𑆮𑆴𑆯𑇀𑆮𑆳𑆤𑆼𑆑𑆠𑆳𑆱𑆁𑆮𑆴𑆠𑇀 𑇅

𑆍𑆠𑆢𑇀𑆢𑆶𑆫𑇀𑆣𑆫𑆾𑆥𑆳𑆣𑇀𑆪𑆶𑆤𑇀𑆩𑆴𑆠𑆨𑆳𑆮𑆠𑆫𑇀𑆥𑆟𑆁 𑆥𑆫𑆼𑆟𑆽𑆮 𑆖𑆴𑆠𑇀𑆠𑆳𑆢𑆥𑆴
𑆠𑆢𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆪𑆤𑇀𑆠𑇀𑆫𑆟𑆫𑆷𑆥𑆼𑆟 𑆧𑆴𑆩𑇀𑆧𑆳𑆓𑆠𑆁 𑆪𑆢𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆤𑇀𑆑𑆬𑇀𑆥𑆠𑆼 𑇅 𑆍𑆠𑆠𑇀𑆥𑇀𑆫𑆩𑆼𑆪𑆁
𑆮𑆑𑇀𑆰𑇀𑆪𑆩𑆳𑆟𑆩𑇀 𑇅

𑆃𑆡 𑆨𑆼𑆢𑆓𑇀𑆫𑆳𑆱𑆮𑆴𑆮𑆳𑆢𑆂

𑆘𑆵𑆮𑆮𑆴𑆯𑆼𑆰𑆮𑆴𑆩𑆫𑇀𑆯𑆨𑆷𑆩𑆴𑆫𑆴𑆠𑆴 𑆮𑆴𑆥𑆑𑇀𑆰𑆾 𑆪𑆂 𑆱𑆠𑇀𑆪𑆳𑆢𑇀𑆮𑆴𑆥𑆫𑇀𑆪𑆪𑆾 𑆪𑆱𑇀𑆩𑆳𑆠𑇀𑆑𑆯𑇀𑆖𑆴𑆠𑇀𑆱𑇀𑆮𑆖𑆼𑆠𑆂
𑆱𑆁𑆲𑆫𑆼𑆠 𑆪𑆠𑆱𑇀𑆠𑆠𑇀𑆥𑆢𑆁 𑆨𑆼𑆢𑆑𑆬𑆴𑆠𑆁 𑆱𑇀𑆮𑆱𑆩𑆠𑆳𑆩𑆨𑆴𑆱𑇀𑆥𑆸𑆯𑆠𑆴 𑇅 𑆪𑆠𑆂
𑆥𑇀𑆫𑆾𑆑𑇀𑆠𑆮𑆴𑆥𑆑𑇀𑆰𑆂 𑆱𑇀𑆮𑆪𑆩𑇀𑆨𑆷𑆠𑆱𑇀𑆠𑆠𑆂 𑆱𑆠𑇀𑆪𑆘𑆴𑆠𑆴𑆑𑇀𑆫𑆩𑆾 𑆤𑆽𑆮𑆼𑆲 𑆪𑆶𑆠𑇀𑆠𑆶 𑆠𑆢𑆶𑆬𑇀𑆬𑆳𑆱𑆓𑇀𑆫𑆳𑆱𑆂 𑇅

𑆪𑆠𑆾 𑆤 𑆑𑆯𑇀𑆖𑆴𑆢𑆳𑆣𑆳𑆫𑆼𑆟 𑆮𑆴𑆤𑆳 𑆱 𑆄𑆮𑆬𑇀𑆓𑆼𑆠𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆣𑆳𑆫𑆳𑆢𑆳𑆠𑇀𑆩𑆳𑆣𑆳𑆫𑆁
𑆪𑆢𑆳𑆠𑇀𑆩𑆱𑇀𑆡𑆳𑆥𑆤𑆩𑆴𑆠𑆴 𑆮𑆳 𑆧𑆾𑆣𑆥𑆷𑆫𑇀𑆮𑆁 𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆥𑆢𑆩𑆴𑆠𑆴 𑆑𑆡𑇀𑆪𑆠𑆼 𑇅

𑆪𑆢𑆴 𑆱𑇀𑆮𑆪𑆁 𑆘𑆓𑆠𑆴 𑆪𑆾𑆓𑇀𑆪𑆤𑆶𑆨𑆮𑆠𑆴 𑆱 𑆱𑇀𑆮𑆖𑆼𑆠 𑆆𑆢𑆸𑆯𑆱𑆩𑇀𑆮𑆼𑆢𑆤𑆁
𑆑𑆫𑇀𑆰𑆼𑆢𑇀𑆪𑆠𑆱𑇀𑆠𑆠𑇀𑆱𑆠𑇀𑆪𑆳𑆢𑇀𑆮𑆴𑆥𑆫𑇀𑆪𑆪𑆾 𑆪𑆡𑆾 𑆤 𑆘𑆵𑆮𑆾 𑆘𑆓𑆠𑆴 𑇅 𑆤 𑆱𑇀𑆡𑆳𑆤𑆁 𑆮𑆱𑇀𑆠𑆶𑆠𑆾 𑆘𑆵𑆮𑆳𑆪𑆳𑆥𑆴
𑆪𑆡𑆳 𑆱 𑆤 𑆥𑆫𑆳𑆨𑆷𑆠𑆴𑆱𑇀𑆠𑆶 𑆮𑆴𑆯𑆼𑆰𑆮𑆴𑆩𑆫𑇀𑆯𑆨𑆷𑆩𑆴𑆱𑇀𑆠𑆢𑇀𑆣𑆫𑇀𑆩𑆁 𑆖𑆴𑆠𑇀𑆠𑆱𑆠𑇀𑆠𑆳𑆨𑆳𑆮𑆼𑆤𑆳𑆥𑆴
𑆢𑆼𑆯𑆑𑆳𑆬𑆪𑆾𑆯𑇀𑆖𑆴𑆠𑇀𑆠𑆳𑆫𑆷𑆞𑆩𑆷𑆞𑆓𑇀𑆫𑆳𑆲𑆫𑆷𑆥𑆼𑆟 𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆪𑆠𑆴 𑇅

𑆑𑆯𑇀𑆖𑆴𑆢𑇀𑆓𑆶𑆫𑆶𑆑𑇀𑆫𑆩𑆥𑇀𑆫𑆠𑆴𑆧𑆾𑆣𑆴𑆠 𑆇𑆥𑆳𑆯𑇀𑆫𑆪𑆼𑆢𑇀𑆪𑆂 𑆯𑆽𑆮𑆳𑆓𑆩𑆓𑆾𑆥𑆴𑆠𑆁 𑆤𑆪𑆠𑆴 𑇅 𑆑𑆴𑆩𑆫𑇀𑆡𑆁
𑆪𑆠𑆾 𑆧𑆿𑆢𑇀𑆣𑆳𑆘𑇀𑆚𑆳𑆤𑆁 𑆑𑆼𑆮𑆬𑆁 𑆪𑆖𑇀𑆗𑆴𑆮𑆥𑇀𑆫𑆱𑆳𑆢𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆴𑆠𑆘𑇀𑆚𑆳𑆤𑆳𑆓𑇀𑆤𑆴𑆮𑆴𑆑𑆳𑆱𑆴𑆠𑆳𑆁
𑆫𑆾𑆣𑆪𑆠𑇀𑆪𑆠𑆾 𑆓𑆶𑆫𑆶𑆮𑆑𑇀𑆠𑇀𑆫𑆁 𑆖 𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆱𑆠𑇀𑆪𑆁 𑆖𑆽𑆠𑆱𑇀𑆪 𑆫𑆾𑆓𑆱𑇀𑆪𑆾𑆥𑆑𑇀𑆫𑆩𑆿 𑇅

𑆠𑆡𑆳𑆥𑆴 𑆢𑆶𑆂𑆱𑆳𑆣𑇀𑆪𑆾’𑆪𑆁 𑆓𑆶𑆫𑇀𑆮𑆥𑆯𑆶𑆯𑆑𑇀𑆠𑆴𑆁 𑆮𑆴𑆤𑆳 𑆪𑆳 𑆪𑆾𑆓𑆴𑆤𑆴 𑆥𑇀𑆫𑆧𑆾𑆣𑆴𑆠𑆳 𑇅
𑆍𑆠𑆢𑇀𑆮𑆑𑇀𑆰𑇀𑆪𑆩𑆳𑆟𑆳 𑇅

𑆃𑆡𑆾 𑆨𑆼𑆢𑆓𑇀𑆫𑆳𑆱𑆑𑇀𑆫𑆩𑆾𑆥𑆑𑇀𑆫𑆩𑆂 𑆱𑆁𑆲𑆳𑆫𑆾 𑆪𑆱𑇀𑆠𑆠𑇀𑆥𑆢𑆁 𑆤𑆪𑆠𑆴 𑆪𑆠𑇀𑆫 𑆪𑆾𑆓𑆵 𑆱𑇀𑆮𑆨𑆳𑆮𑆁
𑆱𑆠𑇀𑆠𑆳𑆤𑆤𑇀𑆢𑆬𑆑𑇀𑆰𑆟𑆁 𑆖𑆴𑆢𑇀𑆔𑆤𑆫𑆷𑆥𑆼𑆟𑆳𑆤𑆶𑆨𑆮𑆠𑆴 𑇅 𑆍𑆠𑆢𑆨𑆴𑆘𑇀𑆚𑆳𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑇀𑆪𑆫𑇀𑆡𑆼 𑆑𑆼𑆤𑆖𑆴𑆤𑇀𑆩𑆤𑆾
𑆤 𑆩𑆬𑆴𑆤𑆾’𑆠𑆂 𑆱 𑆄𑆩𑆳𑆫𑇀𑆰𑇀𑆛𑆶𑆩𑆯𑆑𑇀𑆪 𑆅𑆠𑆴 𑆮𑆳𑆱𑇀𑆠𑆮𑆁 𑆧𑆶𑆣𑇀𑆪𑆼𑆠 𑇅 𑆩𑆤𑆂𑆱𑆁𑆯𑆶𑆢𑇀𑆣𑆵
𑆫𑆮𑆴𑆫𑆯𑇀𑆩𑆴𑆱𑆁𑆯𑆶𑆢𑇀𑆣𑆴𑆫𑆴𑆮 𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆩𑆢𑇀𑆓𑆶𑆫𑆶𑆟𑆳 𑇅

𑆱𑆁𑆲𑆳𑆫𑆧𑆵𑆘𑆾 𑆤𑆽𑆮 𑆩𑆤𑆱𑆼 𑆮𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆼𑆨𑇀𑆪𑆾 𑆢𑇀𑆮𑆼𑆰𑆱𑇀 𑆠𑆶 𑆠𑆠𑇀𑆱𑆤𑇀𑆩𑆷𑆬𑆥𑆫𑆳𑆩𑆫𑇀𑆯𑆑𑇀𑆫𑆩𑆾𑆢𑆪𑆂
𑆱𑆩𑇀𑆨𑆷𑆪𑆳𑆫𑇀𑆡𑆼 𑆪𑆠𑆾 𑆩𑆷𑆬𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆩𑆳𑆠𑇀𑆩𑆩𑆤𑆱𑆾𑆫𑇀𑆢𑇀𑆮𑆽𑆠𑆳𑆤𑇀𑆠𑆁 𑆩𑆼𑆬𑆑𑆥𑆫𑆴𑆩𑆬𑆼𑆤 𑆤𑆪𑆠𑇀𑆪𑆥𑆴
𑆩𑆼𑆬𑆑𑆾 𑆩𑆷𑆬𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆳𑆠𑇀𑆥𑇀𑆫𑆱𑆷𑆪𑆠𑆼 𑇅 𑆪𑆡𑆳𑆨𑆴𑆤𑆮𑆓𑆶𑆥𑇀𑆠𑆾 𑆫𑆲𑆱𑇀𑆪𑆘𑇀𑆚𑆳𑆤𑆁 𑆯𑆑𑇀𑆪𑆁
𑆠𑆱𑇀𑆪𑆾𑆥𑆢𑆼𑆯𑆨𑆳𑆮𑆼𑆤 𑆩𑆳𑆬𑆴𑆤𑆵𑆯𑇀𑆬𑆾𑆑𑆮𑆳𑆫𑇀𑆠𑇀𑆠𑆴𑆑𑆼 𑆓𑆢𑆴𑆠𑆶𑆩𑇀

𑆃𑆤𑆳𑆢𑆫𑆮𑆴𑆫𑆑𑇀𑆠𑇀𑆪𑆽𑆮 𑆓𑆬𑆤𑇀𑆠𑆵𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆮𑆸𑆠𑇀𑆠𑆪𑆂  𑇅
𑆪𑆳𑆮𑆠𑇀𑆠𑆶 𑆮𑆴𑆤𑆴𑆪𑆩𑇀𑆪𑆤𑇀𑆠𑆼 𑆠𑆳𑆮𑆠𑇀𑆠𑆳𑆮𑆢𑇀𑆮𑆴𑆑𑆶𑆫𑇀𑆮𑆠𑆼 𑇆𑇑𑇑𑇒𑇆

𑆅𑆠𑆵𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆟𑆳𑆁 𑆬𑆑𑇀𑆰𑆟𑆁 𑆥𑇀𑆫𑆮𑆸𑆠𑇀𑆠𑆴𑆂 𑆪𑆠𑆱𑇀𑆠𑆳𑆤𑆴 𑆥𑇀𑆫𑆨𑆶𑆑𑇀𑆫𑆴𑆪𑆳𑆪𑆾𑆤𑇀𑆩𑆘𑇀𑆘𑆤𑇀𑆠𑇀𑆪𑆠𑆾 𑆤
𑆫𑆾𑆣𑆤𑆁 𑆱𑆳𑆫𑇀𑆡𑆁 𑆠𑆢𑇀𑆪𑆠𑇀𑆥𑇀𑆫𑆱𑆑𑇀𑆠𑆬𑆳𑆨𑆱𑇀𑆪 𑇅 𑆫𑆷𑆑𑇀𑆰𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆟𑆴 𑆥𑇀𑆫𑆱𑇀𑆫𑆶𑆠𑆳 𑆖
𑆥𑇀𑆫𑆳𑆟𑆤𑆑𑆬𑆴𑆠𑆳 𑆱𑆁𑆮𑆫𑇀𑆠𑆤𑇀𑆠𑆼 𑆅𑆠𑆴 𑆓𑆬𑆤𑇀𑆠𑆴 𑆪𑆠𑆱𑇀𑆠𑆢𑇀𑆣𑆼𑆠𑆶𑆥𑆫𑆳𑆩𑆫𑇀𑆯 𑆅𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆽𑆂
𑆯𑆴𑆮𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆁 𑆥𑇀𑆫𑆾𑆤𑇀𑆩𑆵𑆬𑆪𑆠𑆴 𑆱𑇀𑆮𑆾𑆬𑇀𑆬𑆳𑆱𑆳𑆤𑆤𑇀𑆠𑆾𑆫𑇀𑆩𑆵𑆟𑆳𑆁 𑆱𑆠𑇀𑆠𑆳𑆤𑆷𑆫𑇀𑆩𑆴𑆣𑆳𑆩𑆨𑆳𑆮𑆼𑆤 𑇅
𑆥𑆷𑆫𑇀𑆮𑇀𑆪𑆯𑇀𑆬𑆾𑆑𑆼’𑆨𑆴𑆤𑆮𑆓𑆶𑆥𑇀𑆠𑆱𑇀𑆠𑆤𑆾𑆠𑆴 𑇅

𑆥𑇀𑆫𑆠𑇀𑆪𑆳𑆲𑆳𑆫𑆾𑇁𑆥𑆴 𑆤𑆳𑆩𑆳𑆪𑆁 𑆪𑆾𑇁𑆑𑇀𑆰𑆘𑆳𑆬𑆼 𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑇀𑆪𑆠𑆼  𑇅
𑆧𑆤𑇀𑆣𑆱𑇀𑆪𑆳𑆫𑆷𑆞𑆮𑆸𑆠𑇀𑆠𑆼𑆱𑇀𑆠𑆢𑇀𑆮𑆘𑇀𑆫𑆬𑆼𑆥𑆼𑆤 𑆧𑆤𑇀𑆣𑆤𑆩𑇀 𑇆𑇑𑇑𑇓𑇆

𑆅𑆠𑆵𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆟𑆳𑆁 𑆮𑆴𑆤𑆴𑆪𑆩𑇀𑆪 𑆅𑆠𑆴 𑆤𑆽𑆮𑆾𑆠𑇀𑆠𑆫𑆯𑆳𑆤𑇀𑆠𑆴𑆫𑇀𑆪𑆠𑆂 𑆱 𑆱𑇀𑆮𑆪𑆁 𑆅𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆱𑆠𑇀𑆠𑆳 𑆧𑆤𑇀𑆣
𑆅𑆠𑆴 𑆱𑆁𑆑𑆬𑇀𑆥𑆳𑆠𑇀𑆩𑆴𑆑𑆳 𑇅𑆠𑆢𑆫𑇀𑆡𑆁 𑆥𑇀𑆫𑆠𑆴𑆰𑆼𑆣𑆤𑆱𑆁𑆘𑇀𑆚𑆳 𑆤𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆤𑆴𑆪𑆩𑆤𑆳
𑆃𑆨𑆴𑆤𑆮𑆓𑆶𑆥𑇀𑆠𑆼𑆤𑆾𑆖𑇀𑆪𑆠𑆼 𑆪𑆠𑆂 𑆱𑆳 𑆩𑆶𑆲𑆶𑆫𑇀𑆩𑆶𑆲𑆶𑆫𑇀𑆢𑇀𑆮𑆴𑆠𑆳𑆁 𑆤𑆪𑆠𑆴 𑇅 𑆪𑆠𑆱𑇀𑆠 𑆅𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆽𑆫𑇀𑆮𑆴𑆤𑆼𑆠𑆴
𑆖𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆽𑆂 𑆱𑆳𑆑𑆩𑆴𑆠𑆴 𑆥𑆢𑆼 𑆢𑇀𑆮𑆴𑆠𑆳𑆱𑆩𑆠𑆼 𑆮𑆱𑇀𑆠𑆶𑆠𑆂 𑇅

𑆅𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆟𑇀𑆪𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆑𑆬𑆴𑆠𑆳𑆤𑆳𑆢𑆫𑆮𑆴𑆫𑆑𑇀𑆠𑇀𑆪𑆳 𑆱𑇀𑆠𑆴𑆥𑇀𑆪𑆼𑆠 𑆪𑆳𑆮𑇀𑆪𑆳𑆥𑆑𑆑𑆽𑆮𑆬𑇀𑆪𑆾 𑆪
𑆇𑆢𑆳𑆱𑆵𑆤𑆱𑆁𑆮𑆴𑆖𑇀𑆖𑆾𑆢𑆴𑆠𑆂 𑇅𑆥𑆫𑆠𑆂 𑆑𑆯𑇀𑆖𑆴𑆠𑇀𑆱𑆫𑇀𑆮𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆫𑇀𑆡𑆁
𑆧𑆾𑆣𑆼𑆢𑇀𑆪𑆶𑆓𑆥𑆠𑇀𑆱𑆳𑆣𑆫𑆠𑇀𑆪𑆶𑆢𑆳𑆱𑆵𑆤𑆨𑆳𑆮𑆱𑇀𑆠𑆳𑆤𑆶𑆢𑇀𑆢𑆴𑆯𑇀𑆪 𑆪𑆢𑇀𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆓𑇀𑆫𑆳𑆲𑆑𑆪𑆾𑆂
𑆱𑆩𑆠𑆳𑆱𑆩𑇀𑆩𑆷𑆫𑇀𑆖𑆴𑆠𑆾 𑆪𑆠𑆱𑇀𑆠𑆼 𑆱𑆩𑆳𑆨𑆷𑆩𑆿 𑆨𑆮𑆤𑇀𑆠𑆴 𑆖 𑆪𑆢𑆳 𑆤 𑆨𑆾𑆑𑆸𑆨𑆾𑆓𑇀𑆪𑆪𑆾𑆫𑇀𑆨𑆴𑆢𑆳 𑆠𑆢𑆳
𑆤 𑆠𑆢𑇀𑆓𑇀𑆫𑆲𑆼𑆟 𑆥𑇀𑆫𑆪𑆾𑆘𑆤𑆩𑆥𑇀𑆪𑆼𑆠𑆪𑆳 𑆑𑇀𑆫𑆴𑆪𑆪𑆳 𑆮𑆴𑆤𑆳 𑆠𑆢𑇀𑆪𑆠𑇀𑆱𑆠𑆠𑆩𑇀 𑆑𑆼𑆮𑆬𑆁 𑆠𑆴𑆰𑇀𑆡𑆠𑆴 𑇅

𑆱𑆁𑆫𑆾𑆣𑆱𑆁𑆲𑆳𑆫 𑆍𑆮 𑆑𑆶𑆬𑆥𑆫𑇀𑆪𑆳𑆪𑆵 𑆪𑆂 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆼𑆖𑇀𑆗𑆳𑆲𑆸𑆢𑆪𑆤𑆴𑆮𑆴𑆰𑇀𑆛𑆂
𑆯𑆽𑆮𑆫𑆲𑆱𑇀𑆪𑆧𑆵𑆘𑆁 𑆪𑆠𑇀𑆫 𑆱𑆁𑆲𑆳𑆫𑆑𑇀𑆫𑆩𑆂
𑆨𑆼𑆢𑆤𑆳𑆠𑇀𑆩𑆴𑆑𑆑𑆳𑆬𑆱𑆁𑆘𑇀𑆚𑆳𑆣𑇀𑆪𑆳𑆠𑇀𑆩𑆴𑆑𑆢𑆷𑆫𑆠𑆳𑆑𑆫𑇀𑆠𑆤𑆨𑆳𑆮𑆼𑆤 𑆱𑇀𑆥𑆤𑇀𑆢𑆠𑆼 𑇅 𑇆𑇙-𑇑𑇐𑇆

विशेषचेतनेति कुमारो जगदधिकरणविधाभावेनानुभवति यन्न परं
तस्मादतिरिक्तो वा तस्मै धारकाभासी । इदं यौक्तिकार्थिकाविव भाति तु नैव
सत्यम् । यदि जगद्भोक्ता जगति संस्थो यतः स जगत्तन्त्रस्तर्हि तत्तस्य
हेतुरवश्यम् । यदि जगत्तद्भोक्तृहेतुस्तर्हि तत्त्वता सद्यो
विस्रंसते’सम्भवात् । भोक्तैव शक्यो वस्तुहेतुर्भवितुं न विलोम । अथच
भोक्ता न देहो वा मनो यतस्तौ विश्वांशौ प्रभातश्च निमज्जतो जगतः साकं
स्वप्नसुषुप्त्योः । तदर्थं भोक्तैव संवित्केवलम् ।

पुनरावृत्ततुलनसम्सृष्टमिति जीवलक्षणं नूनं तस्याहंविमर्शो विशीर्यते ।
तद्ग्राह्यबहिरुपाधीन्विवेक्तुं स ग्राह्यान्ग्राह्यैस्तोलयते’तो विश्वानेकतासंवित् ।

एतद्दुर्धरोपाध्युन्मितभावतर्पणं परेणैव चित्तादपि
तद्विकल्पयन्त्रणरूपेण बिम्बागतं यद्विकल्पान्कल्पते । एतत्प्रमेयं
वक्ष्यमाणम् ।

अथ भेदग्रासविवादः

जीवविशेषविमर्शभूमिरिति विपक्षो यः सत्याद्विपर्ययो यस्मात्कश्चित्स्वचेतः
संहरेत यतस्तत्पदं भेदकलितं स्वसमतामभिस्पृशति । यतः
प्रोक्तविपक्षः स्वयम्भूतस्ततः सत्यजितिक्रमो नैवेह युत्तु तदुल्लासग्रासः ।

यतो न कश्चिदाधारेण विना स आवल्गेतेन्द्रियाधारादात्माधारं
यदात्मस्थापनमिति वा बोधपूर्वं स्वातन्त्र्यपदमिति कथ्यते ।

यदि स्वयं जगति योग्यनुभवति स स्वचेत ईदृशसम्वेदनं
कर्षेद्यतस्तत्सत्याद्विपर्ययो यथो न जीवो जगति । न स्थानं वस्तुतो जीवायापि
यथा स न पराभूतिस्तु विशेषविमर्शभूमिस्तद्धर्मं चित्तसत्ताभावेनापि
देशकालयोश्चित्तारूढमूढग्राहरूपेण प्रतिबिम्बयति ।

कश्चिद्गुरुक्रमप्रतिबोधित उपाश्रयेद्यः शैवागमगोपितं नयति । किमर्थं
यतो बौद्धाज्ञानं केवलं यच्छिवप्रसादप्रवर्तितज्ञानाग्निविकासितां
रोधयत्यतो गुरुवक्त्रं च शास्त्रसत्यं चैतस्य रोगस्योपक्रमौ ।

तथापि दुःसाध्यो’यं गुर्वपशुशक्तिं विना या योगिनि प्रबोधिता ।
एतद्वक्ष्यमाणा ।

अथो भेदग्रासक्रमोपक्रमः संहारो यस्तत्पदं नयति यत्र योगी स्वभावं
सत्तानन्दलक्षणं चिद्घनरूपेणानुभवति । एतदभिज्ञाप्राप्त्यर्थे केनचिन्मनो
न मलिनो’तः स आमार्ष्टुमशक्य इति वास्तवं बुध्येत । मनःसंशुद्धी
रविरश्मिसंशुद्धिरिव यथोक्तं मद्गुरुणा ।

संहारबीजो नैव मनसे वेन्द्रियेभ्यो द्वेषस् तु तत्सन्मूलपरामर्शक्रमोदयः
सम्भूयार्थे यतो मूलसंस्थानमात्ममनसोर्द्वैतान्तं मेलकपरिमलेन नयत्यपि
मेलको मूलसंस्थानात्प्रसूयते । यथाभिनवगुप्तो रहस्यज्ञानं शक्यं
तस्योपदेशभावेन मालिनीश्लोकवार्त्तिके गदितुम्

अनादरविरक्त्यैव गलन्तीन्द्रियवृत्तयः  ।
यावत्तु विनियम्यन्ते तावत्तावद्विकुर्वते ॥११२॥

इतीन्द्रियाणां लक्षणं प्रवृत्तिः यतस्तानि प्रभुक्रियायोन्मज्जन्त्यतो न
रोधनं सार्थं तद्यत्प्रसक्तलाभस्य । रूक्षेन्द्रियाणि प्रस्रुता च
प्राणनकलिता संवर्तन्ते इति गलन्ति यतस्तद्धेतुपरामर्श इन्द्रियैः
शिवस्वातन्त्र्यं प्रोन्मीलयति स्वोल्लासानन्तोर्मीणां सत्तानूर्मिधामभावेन ।
पूर्व्यश्लोके’भिनवगुप्तस्तनोति ।

प्रत्याहारोऽपि नामायं योऽक्षजाले प्रवर्त्यते  ।
बन्धस्यारूढवृत्तेस्तद्वज्रलेपेन बन्धनम् ॥११३॥

इतीन्द्रियाणां विनियम्य इति नैवोत्तरशान्तिर्यतः स स्वयं इन्द्रियसत्ता बन्ध
इति संकल्पात्मिका ।तदर्थं प्रतिषेधनसंज्ञा नेन्द्रियनियमना
अभिनवगुप्तेनोच्यते यतः सा मुहुर्मुहुर्द्वितां नयति । यतस्त इन्द्रियैर्विनेति
चेन्द्रियैः साकमिति पदे द्वितासमते वस्तुतः ।

इन्द्रियाण्यहंविमर्शकलितानादरविरक्त्या स्तिप्येत याव्यापककैवल्यो य
उदासीनसंविच्चोदितः ।परतः कश्चित्सर्वेन्द्रियार्थं
बोधेद्युगपत्साधरत्युदासीनभावस्तानुद्दिश्य यद्ग्राह्यग्राहकयोः
समतासम्मूर्चितो यतस्ते समाभूमौ भवन्ति च यदा न भोकृभोग्ययोर्भिदा तदा
न तद्ग्रहेण प्रयोजनमप्येतया क्रियया विना तद्यत्सततम् केवलं तिष्थति ।

संरोधसंहार एव कुलपर्यायी यः परमेश्वरेच्छाहृदयनिविष्टः
शैवरहस्यबीजं यत्र संहारक्रमः
भेदनात्मिककालसंज्ञाध्यात्मिकदूरताकर्तनभावेन स्पन्दते । ॥९-१०॥

Viśeṣacetaneti kumāro jagadadhikaraṇavidhābhāvenānubhavati yanna paraṃ tasmādatirikto vā tasmai dhārakābhāsī | Idaṃ yauktikārthikāviva bhāti tu naiva satyam | Yadi jagadbhoktā jagati saṃstho yataḥ sa jagattantrastarhi tattasya heturavaśyam | Yadi jagattadbhoktṛhetustarhi tattvatā sadyo visraṃsate’sambhavāt | Bhoktaiva śakyo vastuheturbhavituṃ na viloma | Athaca bhoktā na deho vā mano yatastau viśvāṃśau prabhātaśca nimajjato jagataḥ sākaṃ svapnasuṣuptyoḥ | Tadarthaṃ bhoktaiva saṃvitkevalam |

Punarāvṛttatulanasamsṛṣṭamiti jīvalakṣaṇaṃ nūnaṃ tasyāhaṃvimarśo viśīryate | Tadgrāhyabahirupādhīnvivektuṃ sa grāhyāngrāhyaistolayate’to viśvānekatāsaṃvit |

Etaddurdharopādhyunmitabhāvatarpaṇaṃ pareṇaiva cittādapi tadvikalpayantraṇarūpeṇa bimbāgataṃ yadvikalpānkalpate | Etatprameyaṃ vakṣyamāṇam |

Atha bhedagrāsavivādaḥ

Jīvaviśeṣavimarśabhūmiriti vipakṣo yaḥ satyādviparyayo yasmātkaścitsvacetaḥ saṃhareta yatastatpadaṃ bhedakalitaṃ svasamatāmabhispṛśati | Yataḥ proktavipakṣaḥ svayambhūtastataḥ satyajitikramo naiveha yuttu tadullāsagrāsaḥ |

Yato na kaścidādhāreṇa vinā sa āvalgetendriyādhārādātmādhāraṃ yadātmasthāpanamiti vā bodhapūrvaṃ svātantryapadamiti kathyate |

Yadi svayaṃ jagati yogyanubhavati sa svaceta īdṛśasamvedanaṃ karṣedyatastatsatyādviparyayo yatho na jīvo jagati | Na sthānaṃ vastuto jīvāyāpi yathā sa na parābhūtistu viśeṣavimarśabhūmistaddharmaṃ cittasattābhāvenāpi deśakālayościttārūḍhamūḍhagrāharūpeṇa pratibimbayati |

Kaścidgurukramapratibodhita upāśrayedyaḥ śaivāgamagopitaṃ nayati | Kimarthaṃ yato bauddhājñānaṃ kevalaṃ yacchivaprasādapravartitajñānāgnivikāsitāṃ rodhayatyato guruvaktraṃ ca śāstrasatyaṃ caitasya rogasyopakramau |

Tathāpi duḥsādhyo’yaṃ gurvapaśuśaktiṃ vinā yā yogini prabodhitā | Etadvakṣyamāṇā |

Atho bhedagrāsakramopakramaḥ saṃhāro yastatpadaṃ nayati yatra yogī svabhāvaṃ sattānandalakṣaṇaṃ cidghanarūpeṇānubhavati | Etadabhijñāprāptyarthe kenacinmano na malino’taḥ sa āmārṣṭumaśakya iti vāstavaṃ budhyeta | Manaḥsaṃśuddhī raviraśmisaṃśuddhiriva yathoktaṃ madguruṇā |

Saṃhārabījo naiva manase vendriyebhyo dveṣas tu tatsanmūlaparāmarśakramodayaḥ sambhūyārthe yato mūlasaṃsthānamātmamanasordvaitāntaṃ melakaparimalena nayatyapi melako mūlasaṃsthānātprasūyate | Yathābhinavagupto rahasyajñānaṃ śakyaṃ tasyopadeśabhāvena mālinīślokavārttike gaditum

Anādaraviraktyaiva galantīndriyavṛttayaḥ  |
Yāvattu viniyamyante tāvattāvadvikurvate || 112 ||

Itīndriyāṇāṃ lakṣaṇaṃ pravṛttiḥ yatastāni prabhukriyāyonmajjantyato na rodhanaṃ sārthaṃ tadyatprasaktalābhasya | Rūkṣendriyāṇi prasrutā ca prāṇanakalitā saṃvartante iti galanti yatastaddhetuparāmarśa indriyaiḥ śivasvātantryaṃ pronmīlayati svollāsānantormīṇāṃ sattānūrmidhāmabhāvena | Pūrvyaśloke’bhinavaguptastanoti |

Pratyāhāro'pi nāmāyaṃ yo'kṣajāle pravartyate  |
Bandhasyārūḍhavṛttestadvajralepena bandhanam || 113 ||

Itīndriyāṇāṃ viniyamya iti naivottaraśāntiryataḥ sa svayaṃ indriyasattā bandha iti saṃkalpātmikā |Tadarthaṃ pratiṣedhanasaṃjñā nendriyaniyamanā abhinavaguptenocyate yataḥ sā muhurmuhurdvitāṃ nayati | Yatasta indriyairvineti cendriyaiḥ sākamiti pade dvitāsamate vastutaḥ |

Indriyāṇyahaṃvimarśakalitānādaraviraktyā stipyeta yāvyāpakakaivalyo ya udāsīnasaṃviccoditaḥ |Parataḥ kaścitsarvendriyārthaṃ bodhedyugapatsādharatyudāsīnabhāvastānuddiśya yadgrāhyagrāhakayoḥ samatāsammūrcito yataste samābhūmau bhavanti ca yadā na bhokṛbhogyayorbhidā tadā na tadgraheṇa prayojanamapyetayā kriyayā vinā tadyatsatatam kevalaṃ tiṣthati |

Saṃrodhasaṃhāra eva kulaparyāyī yaḥ parameśvarecchāhṛdayaniviṣṭaḥ śaivarahasyabījaṃ yatra saṃhārakramaḥ bhedanātmikakālasaṃjñādhyātmikadūratākartanabhāvena spandate | || 9-10 ||

The child (kumāraḥ) is (iti) individual consciousness (viśeṣa-cetanā), (which) experiences (anubhavati) the universe (jagat) as a kind of location (adhikaraṇa-vidhā-bhāvena), which (yat) is not (na) only (param) different (atiriktaḥ) from himself (tasmāt), but also (vā) appears as a receptacle (dhāraka-ābhāsī) for him (tasmai).

This (idam) is what looks (bhāti) logical and real (yauktika-ārthikau-iva), but (tu) cannot be (na-eva) the Truth (satyam).

(Because) if (yadi) the (saḥ) experiencer of the universe (jagat-bhoktā) resides (saṃsthaḥ) in the universe (jagati), (and) consequently (atas) depends on the universe (jagat-tantraḥ), then (tarhi) that (tat) must be (avaśyam) his (tasya) source (hetuḥ).

If (yadi) the universe (jagat) is the source of the one (who is) experiencing it (tat-bhoktṛ-hetuḥ), then (tarhi) reality (tattva-tā) immediately (sadyaḥ) collapses (visraṃsate), because of an impossible relationship (between them) (asambhavāt). Only (eva) the experiencer (bhoktā) can (śakyaḥ) be (bhavitum) the source or base of any object (vastu-hetuḥ) (and) not (na) in a reverse order (viloma). Moreover (atha-ca) the experiencer or Subject (bhoktā) is not (na) the body (dehaḥ) or (vā) mind (manaḥ), as (yatas) they are (tau) part of the universe (viśva-aṃśau) (and) constantly appear (prabhātaḥ) and (ca) disappear (nimajjataḥ) with (sākam) the universe (jagataḥ) in dreaming and deep sleep (svapna-suṣuptyoḥ). Therefore (tat-artham) the experiencer (bhoktā) is nothing but (eva) only (kevalam) Consciousness (saṃvit).

To be involved in repeated rating (punar-āvṛtta-tulana-sam-sṛṣṭam) is (iti) the characteristic of a limited being (jīva-lakṣaṇam), therefore (nūnam) his (tasya) Self-awareness (aham-vimarśaḥ) is dispersed (viśīryate). To distinguish (vivektum) the outward attributes of his objects (of perception) (tat-grāhya-bahir-upādhīn), he (saḥ) compares (tolayate) the objects of his perception (grāhyān) with each other (grāhyaiḥ), hence (atas), the notion or feeling of “muchness” of the universe (rises) (viśva-anekatā-saṃvit).

The fuel of this irresistible comparative attitude (etat…durdhara-upādhi-unmita-bhāva-tarpaṇam) is beyond (pareṇa…eva) the mind (cittāt) and (api) is (tat) reflected (bimba-āgatam) in the form of the compulsion of choice (vikalpa-yantraṇa-rūpeṇa), which (yat) gives rise (kalpate) to thoughts (vikalpān). This (etat) subject matter (prameyam) will be explained later (vakṣyamāṇam).

And now (atha), about consuming duality (bheda-grāsa-vivādaḥ):

Opposite --lit. ‘enemy’ in verse 11.-- (vipakṣaḥ) means (iti) a particular level of awareness of the individual (jīva-viśeṣa-vimarśa-bhūmiḥ), which (yaḥ) is the opposite (viparyayaḥ) of Truth (satyāt) from which (yasmāt) one (kaścid) has to restrain or withhold (saṃhareta) his consciousness (sva-cetaḥ), because (yatas) that condition (tat-padam) is furnished with duality (bheda-kalitam) (and) affects (abhi-spṛśati) one’s own self-identity (sva-samatām). As (yatas) that aforesaid (proktaḥ) enemy (vipakṣaḥ) is Self-created (svayam-bhūtaḥ), the means or method of true victory (tataḥ…satya-jiti-kramaḥ) is not at all (na-eva) a fight (yut) in this case (iha), but (tu) consuming its --i.e. the opposite’s-- manifestation (tat-ullāsa-grāsaḥ).

As (yatas) no (na) (individual) one (kaścid) can exist without (vinā) support (ādhāreṇa), one (saḥ) must jump (āvalgeta) from the support of the senses (indriya-ādhārāt) to the support of the Self (ātmā-ādhāram), which (yat) is called (kathyate) ‘being established in the Self’ (ātmā-sthāpanam...iti) or (vā) the state of being consciously dependent on the Self (bodha-pūrvaṃ…svātantrya-padam…iti).

When (yadi) a yogī (yogī) feels (anubhavati) that he (svayam) is inside a universe --in the outer world or in his body-- (jagati) he (saḥ) has to restrain or pull back (karṣet) his consciousness or understanding (sva-cetaḥ) from such a kind of sensation (īdṛśa-saṃvedanam), because (yataḥ) it (tat) is the opposite (viparyayaḥ) of the real Truth (satyāt), as (yathā) the individual (jīvaḥ) is not (na) inside the universe (jagati). No place exists (na… sthānam) in reality (vastutaḥ) even (api) for the individual (jīvāya), as (yathā) he (saḥ) is not (na) another being --i.e. different from Śiva-- (parā-bhūtiḥ), but (tu) (only) a specific level of Self-awareness (viśeṣa-vimarśa-bhūmiḥ), reflecting (prati-bimbayati) its nature (tat-dharmam) as the existence (citta-sattā-bhāvena) of mind (itself) as well as (api) in the form of the confusing notions (mūḍha-grāha-rūpeṇa) of space and time (deśa-kālayoḥ) arising in mind (citta-ārūḍha).

One (kaścid) must take shelter (upāśrayet) in that (which) is taught by the lineage of Guru-s (guru-krama-prati-bodhite), which (yaḥ) leads (nayati) to the Secrets of the Śaivāgama-s (śaiva-āgama-gopitam). Why (kim-artham)? Because (yatas) intellectual ignorance (bauddha-ajñānam) is the only (thing) (kevalam) which (yat) suppresses (rodhayati) the expansion of the Fire of Knowledge kindled by the Grace of Śiva (śiva-prasāda-pravartita-jñāna-agni-vikāsitām) and because of this (atas), the speech of the Guru (guru-vaktram) and (ca…ca) the Truth contained in the Scriptures (śāstra-satyam) are the only medicines (upa-kramau) of this (etasya) sickness (rogasya).

Nevertheless (tathā-api) it (ayam) is quite impossible (duḥsādhyaḥ) without (vinā) the spiritual Power of the Guru (guru-apaśu-śaktiṃ) awakened (yā…pra-bodhitā) in the yogī (yogini). This (eṣā) will be explained later (vakṣyamāṇā).

According to this (ataḥ), the highest process (parama-kramaḥ) is withdrawing (upa-samhāraḥ) one’s mind (sva-cetasaḥ) from what is seen by the eyes of duality (dvaita-locanā-ālokitāt) by which (yena) he (saḥ) has to dive (nimajjet) into the essence of withdrawal (saṃhāra-bīje), which (yat) is a mysterious process (rahasya-kramaḥ) that ends (rādhati) in the state of resting in the Self (sva-ātmā-viśrānti-pade) effortlessly (anāyāsena).

Therefore (atho), the process of consuming duality starts (bheda-grāsa-krama-upa-kramaḥ) with withdrawal (saṃhāraḥ), which (yaḥ) leads (nayati) to the state (tat-padam) where (yatra) the yogī (yogī) experiences (anubhavati) his own essence (sva-bhāvam) as a compact mass of Consciousness (cit-ghana-rūpeṇa), characterized by the Bliss of Existence (sattā-ānanda-lakṣaṇam). To reach this consciousness (etat-abhijñā-prāpti-arthe), one (kenacid) must understand (budhyeta) the fact (vāstavam) that (iti) the individual mind (manaḥ) is not (na) impure (malinaḥ), hence (ataḥ), it is impossible (aśakyaḥ) to clean (āmārṣṭum) it (saḥ). To clean the mind (manas-saṃ-śuddhiḥ) is like to purify the Rays of the Sun (ravi-raśmi-saṃ-śuddhiḥ…iva), as (yathā-uktam) my Guru (said) (mad-guruṇā).

The essence of withdrawal (saṃhāra-bījaḥ) is not (na-eva) hatred (dveṣaḥ) towards the mind (manase) or (vā) the senses (indriyebhyaḥ), but (tu) the rise of the process of awareness of their real source (tat-sat-mūla-parāmarśa-krama-udayaḥ) for the sake of them shining together (sambhūya-arthe), because (yatas) standing in the Source (mūla-saṃsthānam) leads (nayati) to the end of duality (dvaita-antam) between the Self and the mind (ātma-manasoḥ) by the Fragrance of Union (melaka-parimalena), and (api) Union (melakaḥ) rises (prasūyate) from ‘standing in the Source ‘ (mūla-saṃsthānāt). According to Abhinavagupta (yathā-abhinavaguptaḥ) the secret knowledge (rahasya-jñānam) can be (śakyam) articulated (gaditum) like his teaching (tasya-upadeśa-bhāvena) in Mālinīślokavārttika (mālinī-śloka-vārttike):

“The activities of the senses (īndriya-vṛttayaḥ) ooze (galanti) only (eva) by a special indifferent detachment (anādara-viraktyā), otherwise (tu) until the moment (tāvat-tāvat) they are suppressed (viniyamyante), they wave or remain different (yāvat… vikurvate…iti)

(Mālinīślokavārttikam 112.)

The nature (lakṣaṇam) of the senses (indriyāṇām) is activity (pravṛttiḥ), because (yatas) they (tāni) rise (un-majjanti) from the Activity of the Lord (prabhu-kriyāyā), hence (ataḥ), no (na) suppressing (rodhanam) is useful (sārtham) in obtaining that which never ceases to exist (tat-yat-prasakta-lābhasya). Oozing (galanti) means (iti) that the dry senses (rūkṣa-indriyāṇi) become (saṃvartante) wet (pra-srutā) and (ca) furnished with Life (prāṇana-kalitā), because (yataḥ) the awareness of their Source (tat-hetu-) (parāmarśaḥ) makes the senses (indriyaiḥ) reveal (pra-unmīlayati) the Freedom of Śiva (śiva-svātantryam) as the Waveless Ground of Existence (sattā-anūrmi-dhāma-bhāvena) of the infinite waves of His own manifestation (sva-ullāsa-ananta-ūrmīṇām). In the next verse (pūrvya-śloke), Abhinavagupta (abhinavaguptaḥ) continues (tanoti):

“Nevertheless (api), this (ayam) which (yaḥ) is called (nāma) ‘pratyāhāra’ or restriction from the senses (prati-āhāraḥ) sinks down (pravartyate) into the trap or net of the eyes --i.e. the senses-- (akṣa-jāle) (and) from the activity of the awakening (ārūḍha-vṛtteḥ) of bondage (bandhasya), by its own hardness or lifelessness (tat-vajra-lepena), (is itself becomes) the act of bondage (bandhanam).”

(Mālinīślokavārttikam 113.)

Suppression (viniyamyaḥ) of the senses (indriyāṇām….iti) can never be (na-eva) the final consecration (uttara-śāntiḥ), as (yatas) it is (saḥ) itself (svayam) based on the idea (saṃkalpa-ātmikā) (that) the existence of the senses (indriya-sattā) is bondage (bandhaḥ...iti). So (tad-artham), Abhinavagupta (abhinavaguptena) said (ucyate) that (sā) what (yā) is called ‘restraining’ (pratiṣedhana-saṃjñā) doesn’t mean (na) repressing the senses (indriya-niyamanā), because (yataḥ) it (sā) leads (nayati) to duality (dvitām) again (muhuḥ-muhuḥ). As (yatas) a ‘state (tat-pade…yat) with (sākam) senses’ (indriyaiḥ...iti) or (ca) ‘without (vinā… iti) senses’ (indriyaiḥ) are (vastutaḥ) the same state of duality (dvitā-samate).

The senses (indriyāṇi) must be permeated (stipyeta) by (the device) of ‘anādaravirakti’ (anādara-viraktyā) or (yā) a special detachment (vyāpaka-kaivalyaḥ), -furnished with the Awareness of the Self (aham-vimarśa-kalitaḥ)-, which --the detachment-- is (yaḥ) fueled by an indifferent feeling or condition (udāsīna-saṃvid-coditaḥ).

In other words (parataḥ) one (kaścid) has to experience (bodhet) all the objects of the senses (sarva-indriya-artham) meanwhile (yugapat) he (saḥ) keeps (ādharati) an indifferent attitude (udāsīna-bhāvaḥ) towards (uddiśya) them (tān), strengthened by the samaness (yat… samatā-sam-mūrcitaḥ) of objects and subject (grāhya-grāhakayoḥ) as because (yataḥ) they (te) exist (bhavanti) on the same level (samā-bhūmau) and (ca) if (yadā) there is no (na) difference (bhidā) between the experiencer and the experienced (bhokṛ-bhogyayoḥ), no (tadā...na) need (prayojanam) to analyze or grab them (tat-graheṇa) and (api) without (vinā) this (etayā) activity (kriyayā) only (kevalam) that (tat) remains (tiṣthati) what (yat) exists eternally (satatam).

The Withdrawal of limitation (saṃrodha-saṃhāraḥ) is nothing but (eva) embracing Totality (kula-paryāyī), which (yaḥ) is the secret seed of Śaivism (śaiva-rahasya-bījam), located only in the Core of the Will of the Supreme Lord (parama-īśvara-icchā-hṛdaya-niviṣṭaḥ), where (yatra) the Process of Withdrawal (saṃhāra-kramaḥ) vibrates (spandate) as the act of cutting off spiritual distance called ‘Time’ based on differentiation (bhedana-ātmika-kāla-saṃjñā-adhi-ātmika-dūratā-kartana-bhāvena). || 9-10 ||

𑆯𑆑𑇀𑆠𑆴𑆥𑆳𑆠𑆤𑆑𑆸𑆠𑇀𑆪𑆳𑆪𑆳 𑆪𑆾𑆘𑆤𑆁 𑆱𑆁𑆮𑆴𑆬𑆾𑆑𑇀𑆪𑆠𑆼  𑇅
𑆱𑆶𑆱𑇀𑆡𑆴𑆠𑆳𑆤𑆳𑆁 𑆱𑇀𑆮𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆁 𑆪𑆼𑆰𑆳𑆁 𑆠𑆶 𑆯𑆴𑆮𑆫𑆑𑇀𑆰𑆴𑆠𑆩𑇀 𑇆𑇑𑇑𑇆

शक्तिपातनकृत्याया योजनं संविलोक्यते  ।
सुस्थितानां स्वसंस्थानं येषां तु शिवरक्षितम् ॥११॥

Śaktipātanakṛtyāyā yojanaṃ saṃvilokyate  |
Susthitānāṃ svasaṃsthānaṃ yeṣāṃ tu śivarakṣitam || 11 ||

By the Act causing Śakti to descend --by Grace bestowal-- (śakti-pātana-kṛtyāyā) the process of union (yojanam) becomes completely visible (saṃvilokyate) for those who are well established or firm (in Yoga) (susthitānāṃ) (and) whose (yeṣām) own firmness (sva-saṃ-sthānam) is protected by Śiva (śiva-rakṣitam) indeed (tu). || 11 ||

𑆠𑆢𑇀𑆪𑆖𑇀𑆗𑆑𑇀𑆠𑆴𑆁 𑆥𑆳𑆠𑆪𑆠𑆴 𑆯𑆴𑆮𑆥𑆚𑇀𑆖𑆩𑆑𑆸𑆠𑇀𑆪𑆩𑆴𑆠𑆴 𑆯𑆑𑇀𑆠𑆴𑆥𑆳𑆠𑆾 𑆮𑆳𑆤𑆶𑆓𑇀𑆫𑆲 𑆅𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼
𑆖𑆴𑆠𑇀𑆥𑆶𑆤𑆫𑇀𑆬𑆳𑆨𑆥𑇀𑆫𑆮𑆖𑆤𑆳𑆫𑇀𑆡𑆼 𑇅 𑆯𑆴𑆮𑆳𑆘𑇀𑆘𑆵𑆮𑆼 𑆯𑆑𑇀𑆠𑆴𑆥𑆳𑆠 𑆅𑆠𑆴 𑆧𑆾𑆣𑆤𑆮𑆴𑆯𑆴𑆰𑇀𑆛𑆥𑇀𑆫𑆮𑆖𑆤𑆁
𑆩𑆳𑆤𑆶𑆰𑇀𑆪𑆑𑆥𑆫𑆴𑆓𑇀𑆫𑆲𑆳𑆪 𑆪𑆾𑆓𑇀𑆪𑆁 𑆪 𑆇𑆠𑇀𑆠𑆫𑆳𑆣𑆫𑆥𑆢𑆁 𑆖 𑆧𑆲𑆴𑆫𑆤𑇀𑆠𑆫𑆥𑆢𑆁 𑆖 𑆬𑆑𑇀𑆰𑆠𑆼
𑆠𑆢𑇀𑆢𑇀𑆮𑆽𑆠𑆱𑆁𑆮𑆼𑆢𑆤𑆳𑆢𑇀𑆪𑆼𑆤 𑆥𑆯𑆶𑆫𑇀𑆘𑆵𑆪𑆠𑆼 𑇅

𑆯𑆑𑇀𑆠𑆴𑆥𑆳𑆠 𑆅𑆠𑆴 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆳𑆘𑇀𑆚𑆳𑆱𑇀𑆠𑆢𑆵𑆪𑆥𑇀𑆫𑆴𑆪𑆠𑆩𑆳𑆮𑆴𑆩𑆫𑇀𑆯𑆯𑆑𑇀𑆠𑆪𑆼 𑆥𑆯𑆾𑆂
𑆱𑆲𑆘𑆠𑇀𑆮𑆥𑆶𑆤𑆫𑇀𑆬𑆳𑆨𑆳𑆫𑇀𑆡𑆁 𑆪𑆂 𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆱𑆁𑆘𑇀𑆚𑆳
𑆯𑆑𑇀𑆠𑆴𑆱𑆴𑆢𑇀𑆣𑆯𑆴𑆮𑆥𑇀𑆫𑆖𑆾𑆢𑆴𑆠𑆩𑆼𑆬𑆳𑆥𑆑𑇀𑆰𑆟𑆼 𑇅 𑆪𑆢𑇀𑆪𑆥𑇀𑆪𑆼𑆰 𑆑𑇀𑆫𑆩𑆂 𑆱𑆲𑆨𑆷𑆯𑇀𑆖 𑆯𑆴𑆮𑆾 𑆤
𑆯𑆑𑇀𑆠𑆴𑆁 𑆮𑆴𑆘𑆪𑆠𑆼 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆩𑆢𑇀𑆓𑆶𑆫𑆶𑆟𑆳

𑆠𑆱𑇀𑆪𑆳𑆁 𑆩𑆛𑇀𑆱𑇀𑆤𑆼𑆲𑆂 𑆱 𑆩𑆳𑆠𑇀𑆫𑆱𑇀𑆠𑆱𑇀𑆪 𑆠𑆳𑆁 𑆠𑆩𑆶𑆢𑇀𑆢𑆴𑆯𑇀𑆪𑆳𑆑𑆫𑇀𑆰𑆠𑆴

𑆅𑆠𑆴 𑆑𑆯𑇀𑆖𑆴𑆤𑇀𑆩𑆤𑆂𑆱𑇀𑆡𑆽𑆫𑇀𑆪𑆼𑆤 𑆩𑆼𑆬𑆳𑆥𑆩𑆳𑆫𑇀𑆓𑆼 𑆱𑆩𑆑𑇀𑆠 𑆅𑆠𑆴
𑆱𑆶𑆱𑇀𑆡𑆴𑆠𑆾’𑆥𑆴𑆪𑆶𑆥𑆫𑇀𑆪𑆶𑆥𑆫𑆴𑆯𑆕𑇀𑆑𑆫𑆷𑆥𑆩𑆳𑆤𑆱𑆳𑆮𑆫𑆾𑆣𑆼 𑆤𑆴𑆫𑇀𑆩𑆩𑆂 𑇅 𑆆𑆢𑆸𑆯𑆳𑆂 𑆯𑆕𑇀𑆑𑆳𑆂
𑆱𑆫𑇀𑆮𑆪𑆾𑆓𑆼𑆰𑆶 𑆧𑆾𑆣𑆤𑆥𑆫𑆴𑆑𑇀𑆬𑆼𑆯𑆼’𑆤𑇀𑆠𑆫𑆳 𑆥𑇀𑆫𑆱𑆷𑆪𑆤𑇀𑆠𑆼’𑆠𑆂 𑆱𑆫𑇀𑆮𑆪𑆾𑆓𑆴𑆤𑆂 𑆯𑆴𑆮𑆫𑆑𑇀𑆰𑆴𑆠𑆳𑆂
𑆪𑆡𑆳 𑆱𑆳 𑆯𑆑𑇀𑆠𑆴𑆫𑇀𑆪𑆳 𑆱𑇀𑆡𑆽𑆫𑇀𑆪𑆁 𑆯𑆕𑇀𑆑𑆩𑆣𑇀𑆪𑆼 𑆣𑆫𑇀𑆠𑆶𑆁 𑆯𑆑𑇀𑆠𑆳 𑆤𑆴𑆯𑇀𑆖𑆪𑆼𑆤 𑆯𑆴𑆮𑆳𑆥𑆴
𑆠𑆢𑆵𑆪𑆱𑇀𑆮𑆨𑆳𑆮𑆳 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆯𑇀𑆫𑆵𑆩𑆳𑆬𑆴𑆤𑆵𑆮𑆴𑆘𑆪𑆾𑆠𑇀𑆠𑆫𑆼

𑆠𑆠𑇀𑆠𑇀𑆮𑆼 𑆤𑆴𑆯𑇀𑆖𑆬𑆖𑆴𑆠𑇀𑆠𑆱𑇀𑆠𑆶 𑆨𑆶𑆚𑇀𑆘𑆳𑆤𑆾 𑆮𑆴𑆰𑆪𑆳𑆤𑆥𑆴  𑇅
𑆤𑆽𑆮 𑆱𑆁𑆱𑇀𑆥𑆸𑆯𑇀𑆪𑆠𑆼 𑆢𑆾𑆰𑆽𑆂 𑆥𑆢𑇀𑆩𑆥𑆠𑇀𑆫𑆩𑆴𑆮𑆳𑆩𑇀𑆨𑆱𑆳𑇆

𑆮𑆴𑆰𑆳𑆥𑆲𑆳𑆫𑆴𑆩𑆤𑇀𑆠𑇀𑆫𑆳𑆢𑆴𑆱𑆤𑇀𑆤𑆢𑇀𑆣𑆾 𑆨𑆑𑇀𑆰𑆪𑆤𑇀𑆤𑆥𑆴  𑇅
𑆮𑆴𑆰𑆁 𑆤 𑆩𑆶𑆲𑇀𑆪𑆠𑆼 𑆠𑆼𑆤 𑆠𑆢𑇀𑆮𑆢𑇀𑆪𑆾𑆓𑆵 𑆩𑆲𑆳𑆩𑆠𑆴𑆂𑇆

𑆅𑆠𑆴 𑆤 𑆯𑆴𑆮 𑆍𑆑𑆾 𑆪𑆾𑆓𑆴𑆥𑆳𑆬𑆑 𑆅𑆠𑆴 𑆩𑆳𑆠𑇀𑆫𑆾’𑆨𑆴𑆩𑆳𑆤𑆯𑇀𑆖 𑆱𑆫𑇀𑆮𑆱𑇀𑆩𑆴𑆤𑇀𑆥𑆫𑆴𑆑𑇀𑆬𑆼𑆯𑆓𑆶𑆥𑇀𑆠𑆳𑆯𑇀𑆫𑆪𑆂 𑇅

𑆃𑆠 𑆇𑆖𑇀𑆖𑆳𑆫𑆱𑆤𑇀𑆩𑆳𑆫𑇀𑆓𑆂 𑆯𑆳𑆑𑇀𑆠 𑆍𑆮 𑆤𑆳𑆟𑆮 𑇅 𑆑𑆴𑆩𑆫𑇀𑆡𑆁 𑆱 𑆱𑆫𑇀𑆮𑆮𑆴𑆢𑆾𑆂 𑆑𑇀𑆫𑆵𑆝𑆪𑆳
𑆑𑆬𑇀𑆥𑆴𑆠𑆱𑇀𑆠𑆠𑆾 𑆤 𑆮𑆫𑇀𑆠𑆩𑆳𑆤𑆂 𑆱𑇀𑆮𑆪𑆩𑇀𑆨𑆷𑆫𑇀𑆤 𑆤 𑆱 𑆯𑆑𑇀𑆠𑆴𑆩𑆳𑆤𑇀𑆤𑆽𑆮 𑆖 𑇅 𑆃𑆣𑇀𑆪𑆳𑆠𑇀𑆩𑆴𑆑𑆩𑆳𑆫𑇀𑆓
𑆍𑆮 𑆯𑆴𑆮𑆳𑆘𑇀𑆚𑆳𑆖𑆫𑇀𑆪𑆁 𑆃𑆟𑆶𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆯𑆑𑇀𑆠𑇀𑆪𑆳 𑆯𑇀𑆫𑆵𑆑𑆶𑆟𑇀𑆝𑆬𑆴𑆤𑇀𑆪𑆳 𑇅 𑆱𑆫𑇀𑆮𑆥𑆫𑆴𑆟𑆳𑆩𑆳𑆂 𑆱𑆳𑆣𑆑𑆼 𑆠𑆪𑆳
𑆑𑆸𑆠𑆳𑆯𑇀𑆖 𑆱𑆫𑇀𑆮𑆢𑆸𑆰𑇀𑆛𑆱𑆴𑆢𑇀𑆣𑆪𑆾 𑆩𑆤𑆱𑆴 𑆯𑆳𑆑𑇀𑆠𑆑𑇀𑆫𑆩𑆥𑇀𑆫𑆠𑆴𑆥𑇀𑆫𑆨𑆳𑆂 𑇅 𑆃𑆠𑆂 𑆱𑆠𑇀𑆥𑆫𑆴𑆟𑆳𑆩𑆳
𑆤𑆽𑆮 𑆯𑆑𑇀𑆠𑆴𑆱𑆳𑆣𑆑𑆪𑆾𑆫𑇀𑆪𑆠𑆱𑇀𑆠𑆼 𑆩𑆲𑆾𑆢𑆣𑆴𑆤𑆴𑆠𑇀𑆪𑆔𑆤𑆾𑆫𑇀𑆩𑆪 𑆅𑆮 𑇅

𑆱𑆳𑆣𑆑𑆂 𑆑𑇀𑆫𑆩𑆲𑆸𑆢𑆪𑆁 𑆱𑆩𑇀𑆓𑆸𑆲𑇀𑆪𑆼𑆠𑆳𑆯𑆕𑇀𑆑𑆫𑆷𑆥𑆮𑆴𑆩𑆫𑇀𑆯𑆱𑇀𑆥𑆤𑇀𑆢𑆤𑆪𑆾𑆘𑆴𑆠𑆥𑇀𑆫𑆳𑆠𑆴𑆨𑆽𑆫𑆼𑆮 𑇅

𑆪𑆠𑆯𑇀𑆖𑆴𑆤𑇀𑆠𑆤𑆁 𑆪𑆠𑇀𑆑𑇀𑆫𑆩𑆼’𑆤𑇀𑆠𑆫𑆳 𑆖𑆴𑆠𑇀𑆠 𑆇𑆤𑇀𑆩𑆘𑇀𑆘𑆠𑆴 𑆮𑆴𑆖𑆴𑆤𑇀𑆠𑆳 𑆮𑆾𑆫𑇀𑆩𑆪 𑆍𑆮 𑆑𑆶𑆟𑇀𑆝𑆬𑆳𑆤𑆵𑆮
𑆪𑆳𑆤𑆴 𑆨𑆳𑆪𑆤𑇀𑆠𑆼 𑆲𑇀𑆫𑆢𑆼 𑆯𑆴𑆬𑆳𑆥𑆳𑆠𑆳𑆠𑇀 𑇅 𑆪𑆳𑆮𑆠𑇀𑆑𑆶𑆟𑇀𑆝𑆬𑆳𑆤𑆴 𑆬𑆾𑆑𑆤𑆵𑆪𑆳𑆤𑆴 𑆠𑆳𑆮𑆢𑇀𑆣𑇀𑆫𑆢𑆾 𑆮𑆴𑆖𑆳𑆫𑆵𑆮
𑆪𑆡𑆳𑆥𑆴 𑆠𑆳𑆤𑆴 𑆬𑆵𑆪𑆤𑇀𑆠𑆼 𑆤𑆴𑆯𑇀𑆖𑆬𑆲𑇀𑆫𑆢 𑆍𑆮 𑆢𑆵𑆮𑇀𑆪𑆠𑆴 𑆠𑆡𑆳 𑆱𑆳𑆣𑆑𑆾 𑆲𑇀𑆫𑆢𑆁 𑆱𑇀𑆮𑆪𑆁
𑆨𑆮𑆼𑆠𑇀 𑇅 𑆠𑆢𑆳 𑆱𑆫𑇀𑆮𑆲𑇀𑆫𑆢𑆥𑇀𑆫𑆑𑆳𑆫𑆳 𑆃𑆤𑇀𑆠𑆫𑇀𑆓𑆠𑆳 𑆤𑆴𑆫𑇀𑆮𑆴𑆯𑆼𑆰𑆳 𑆪𑆡𑆳 𑆲𑇀𑆫𑆢𑆳𑆪
𑆱𑆫𑇀𑆮𑆾𑆫𑇀𑆩𑆪𑆱𑇀𑆠𑆤𑇀𑆩𑆷𑆫𑇀𑆠𑆪𑆾’𑆥𑇀𑆪𑆼𑆰 𑆯𑆴𑆮𑆘𑆓𑆠𑆾𑆂 𑆱𑆁𑆪𑆾𑆓𑆂 𑇅 𑆍𑆰𑆳 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆱𑇀𑆪
𑆱𑆮𑆴𑆬𑆳𑆱𑆼𑆖𑇀𑆗𑆳𑆤𑆴𑆪𑆩𑆴𑆠𑆳𑆥𑇀𑆫𑆑𑇀𑆫𑆴𑆪𑆳 𑆱𑇀𑆮𑆪𑆁 𑆯𑆑𑇀𑆪𑆾𑆬𑇀𑆬𑆱𑆴𑆠𑆶𑆁 𑆮𑆴𑆯𑆼𑆰𑆫𑆷𑆥𑆽𑆫𑇀𑆪𑆾𑆓𑆴𑆨𑇀𑆪𑆾 𑆪𑆾𑆓𑇀𑆪𑆳𑆂 𑇅
𑆥𑆶𑆤𑆂 𑆑𑆳𑆬𑆂 𑆥𑇀𑆫𑆳𑆪𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆾𑆫𑇀𑆩𑆣𑇀𑆪𑆼 𑆥𑇀𑆫𑆱𑆳𑆢𑆮𑆴𑆨𑇀𑆫𑆩𑆓𑆷𑆞𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆴𑆠𑆂 𑇅 𑆪𑆡𑆳
𑆥𑇀𑆫𑆑𑆵𑆫𑇀𑆠𑆴𑆠𑆁 𑆥𑇀𑆫𑆨𑆶𑆟𑆳 𑆯𑇀𑆫𑆵𑆩𑆳𑆬𑆴𑆤𑆵𑆮𑆴𑆘𑆪𑆾𑆠𑇀𑆠𑆫𑆼

𑆫𑆶𑆢𑇀𑆫𑆯𑆑𑇀𑆠𑆴𑆱𑆩𑆳𑆮𑆴𑆰𑇀𑆛𑆂 𑆱 𑆪𑆴𑆪𑆳𑆱𑆶𑆂 𑆯𑆴𑆮𑆼𑆖𑇀𑆗𑆪𑆳  𑇅
𑆨𑆶𑆑𑇀𑆠𑆴𑆩𑆶𑆑𑇀𑆠𑆴𑆥𑇀𑆫𑆱𑆴𑆢𑇀𑆣𑇀𑆪𑆫𑇀𑆡𑆁 𑆤𑆵𑆪𑆠𑆼 𑆱𑆢𑇀𑆓𑆶𑆫𑆶𑆁 𑆥𑇀𑆫𑆠𑆴𑇆

𑆠𑆩𑆳𑆫𑆳𑆣𑇀𑆪 𑆠𑆠𑆱𑇀𑆠𑆶𑆰𑇀𑆛𑆳𑆢𑇀𑆢𑆵𑆑𑇀𑆰𑆳𑆩𑆳𑆱𑆳𑆢𑇀𑆪 𑆯𑆳𑆕𑇀𑆑𑆫𑆵𑆩𑇀  𑇅
𑆠𑆠𑇀𑆑𑇀𑆰𑆟𑆳𑆢𑇀𑆮𑆾𑆥𑆨𑆾𑆓𑆳𑆢𑇀𑆮𑆳 𑆢𑆼𑆲𑆥𑆳𑆠𑆳𑆖𑇀𑆗𑆴𑆮𑆁 𑆮𑇀𑆫𑆘𑆼𑆠𑇀𑇆

𑆅𑆠𑆴 𑆥𑇀𑆫𑆢𑆵𑆥𑆑𑆁 𑆖𑆳𑆨𑆴𑆤𑆮𑆓𑆶𑆥𑇀𑆠𑆼𑆤 𑆯𑇀𑆫𑆵𑆠𑆤𑇀𑆠𑇀𑆫𑆳𑆬𑆾𑆑𑆼

𑆃𑆱𑇀𑆪𑆳𑆫𑇀𑆡 𑆄𑆠𑇀𑆩𑆤𑆂 𑆑𑆳𑆖𑆴𑆠𑇀𑆑𑆬𑆤𑆳𑆩𑆫𑇀𑆯𑆤𑆳𑆠𑇀𑆩𑆴𑆑𑆳  𑇅
𑆱𑇀𑆮𑆁 𑆫𑆷𑆥𑆁 𑆥𑇀𑆫𑆠𑆴 𑆪𑆳 𑆱𑆽𑆮 𑆑𑆾𑇁𑆥𑆴 𑆑𑆳𑆬 𑆅𑆲𑆾𑆢𑆴𑆠𑆂𑇆

𑆪𑆾𑆓𑇀𑆪𑆠𑆳 𑆯𑆴𑆮𑆠𑆳𑆢𑆳𑆠𑇀𑆩𑇀𑆪𑆪𑆾𑆓𑆳𑆫𑇀𑆲𑆠𑇀𑆮𑆩𑆴𑆲𑆾𑆖𑇀𑆪𑆠𑆼  𑇅
𑆥𑆷𑆫𑇀𑆮𑆁 𑆑𑆴𑆁 𑆤 𑆠𑆡𑆳 𑆑𑆱𑇀𑆩𑆳𑆠𑇀𑆠𑆢𑆽𑆮𑆼𑆠𑆴 𑆤 𑆱𑆕𑇀𑆓𑆠𑆩𑇀𑇆

𑆠𑆡𑆳𑆨𑆳𑆱𑆤𑆩𑆶𑆘𑇀𑆙𑆴𑆠𑇀𑆮𑆳 𑆤 𑆲𑆴 𑆑𑆳𑆬𑆾𑇁𑆱𑇀𑆠𑆴 𑆑𑆯𑇀𑆖𑆤
𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆳𑆠𑇀𑆠𑆶 𑆠𑆡𑆳𑆨𑆳𑆱𑆼 𑆑𑆳𑆬𑆯𑆑𑇀𑆠𑆴𑆫𑇀𑆮𑆴𑆘𑆸𑆩𑇀𑆨𑆠𑆳𑆩𑇀𑇆

𑆤 𑆠𑆶 𑆥𑆫𑇀𑆪𑆤𑆶𑆪𑆶𑆑𑇀𑆠𑇀𑆪𑆽 𑆱𑆳 𑆯𑆴𑆮𑆼 𑆠𑆤𑇀𑆩𑆲𑆴𑆩𑆾𑆢𑆴𑆠𑆳 𑇅

𑆅𑆠𑆴 𑆪𑆡𑆽𑆠𑆤𑇀𑆤𑆴𑆫𑇀𑆢𑆼𑆯𑆂 𑆑𑆳𑆬𑆾 𑆢𑆵𑆑𑇀𑆰𑆳𑆩𑆶𑆑𑇀𑆠𑇀𑆪𑆾𑆫𑇀𑆩𑆣𑇀𑆪𑆼 𑆱𑆳𑆣𑆑𑆣𑆵𑆯𑆑𑇀𑆠𑆴𑆥𑇀𑆫𑆠𑆴𑆨𑆳𑆱𑆾 𑆪𑆠𑇀𑆠𑆱𑇀𑆪
𑆯𑆑𑇀𑆠𑆴𑆠𑆳 𑆯𑆑𑇀𑆪𑆳 𑆱𑇀𑆮𑆪𑆁 𑆯𑆴𑆮𑆱𑆁𑆑𑇀𑆫𑆩𑆟𑆳𑆤𑆶𑆨𑆮𑆳𑆫𑇀𑆲𑆂 𑆱𑆁𑆮𑆫𑇀𑆠𑆴𑆠𑆶𑆩𑇀 𑇅 𑆍𑆰
𑆯𑆑𑇀𑆠𑆴𑆥𑆳𑆠𑆮𑆴𑆨𑇀𑆫𑆩 𑆅𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼

𑆍𑆠𑆖𑇀𑆖 𑆯𑇀𑆫𑆵𑆮𑆱𑆶𑆓𑆶𑆥𑇀𑆠𑆼𑆤𑆽𑆮

𑆢𑆴𑆢𑆸𑆑𑇀𑆰𑆪𑆼𑆮 𑆱𑆫𑇀𑆮𑆳𑆫𑇀𑆡𑆳𑆤𑇀𑆪𑆢𑆳 𑆮𑇀𑆪𑆳𑆥𑇀𑆪𑆳𑆮𑆠𑆴𑆰𑇀𑆜𑆠𑆼  𑇅
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तद्यच्छक्तिं पातयति शिवपञ्चमकृत्यमिति शक्तिपातो वानुग्रह इत्युच्यते
चित्पुनर्लाभप्रवचनार्थे । शिवाज्जीवे शक्तिपात इति बोधनविशिष्टप्रवचनं
मानुष्यकपरिग्रहाय योग्यं य उत्तराधरपदं च बहिरन्तरपदं च लक्षते
तद्द्वैतसंवेदनाद्येन पशुर्जीयते ।

शक्तिपात इति परमेश्वराज्ञास्तदीयप्रियतमाविमर्शशक्तये पशोः
सहजत्वपुनर्लाभार्थं यः प्रत्यभिज्ञासंज्ञा
शक्तिसिद्धशिवप्रचोदितमेलापक्षणे । यद्यप्येष क्रमः सहभूश्च शिवो न
शक्तिं विजयते । यथोक्तं मद्गुरुणा

तस्यां मट्स्नेहः स मात्रस्तस्य तां तमुद्दिश्याकर्षति

इति कश्चिन्मनःस्थैर्येन मेलापमार्गे समक्त इति
सुस्थितो’पियुपर्युपरिशङ्करूपमानसावरोधे निर्ममः । ईदृशाः शङ्काः
सर्वयोगेषु बोधनपरिक्लेशे’न्तरा प्रसूयन्ते’तः सर्वयोगिनः शिवरक्षिताः
यथा सा शक्तिर्या स्थैर्यं शङ्कमध्ये धर्तुं शक्ता निश्चयेन शिवापि
तदीयस्वभावा । यथोक्तं श्रीमालिनीविजयोत्तरे

तत्त्वे निश्चलचित्तस्तु भुञ्जानो विषयानपि  ।
नैव संस्पृश्यते दोषैः पद्मपत्रमिवाम्भसा॥

विषापहारिमन्त्रादिसन्नद्धो भक्षयन्नपि  ।
विषं न मुह्यते तेन तद्वद्योगी महामतिः॥

इति न शिव एको योगिपालक इति मात्रो’भिमानश्च सर्वस्मिन्परिक्लेशगुप्ताश्रयः ।

अत उच्चारसन्मार्गः शाक्त एव नाणव । किमर्थं स सर्वविदोः क्रीडया
कल्पितस्ततो न वर्तमानः स्वयम्भूर्न न स शक्तिमान्नैव च । अध्यात्मिकमार्ग
एव शिवाज्ञाचर्यं अणुसंस्थितशक्त्या श्रीकुण्डलिन्या । सर्वपरिणामाः साधके तया
कृताश्च सर्वदृष्टसिद्धयो मनसि शाक्तक्रमप्रतिप्रभाः । अतः सत्परिणामा
नैव शक्तिसाधकयोर्यतस्ते महोदधिनित्यघनोर्मय इव ।

साधकः क्रमहृदयं सम्गृह्येताशङ्करूपविमर्शस्पन्दनयोजितप्रातिभैरेव ।

यतश्चिन्तनं यत्क्रमे’न्तरा चित्त उन्मज्जति विचिन्ता वोर्मय एव कुण्डलानीव
यानि भायन्ते ह्रदे शिलापातात् । यावत्कुण्डलानि लोकनीयानि तावद्ध्रदो विचारीव
यथापि तानि लीयन्ते निश्चलह्रद एव दीव्यति तथा साधको ह्रदं स्वयं
भवेत् । तदा सर्वह्रदप्रकारा अन्तर्गता निर्विशेषा यथा ह्रदाय
सर्वोर्मयस्तन्मूर्तयो’प्येष शिवजगतोः संयोगः । एषा परमेश्वरस्य
सविलासेच्छानियमिताप्रक्रिया स्वयं शक्योल्लसितुं विशेषरूपैर्योगिभ्यो योग्याः ।
पुनः कालः प्रायप्रत्यभिज्ञोर्मध्ये प्रसादविभ्रमगूढव्यवस्थितः । यथा
प्रकीर्तितं प्रभुणा श्रीमालिनीविजयोत्तरे

रुद्रशक्तिसमाविष्टः स यियासुः शिवेच्छया  ।
भुक्तिमुक्तिप्रसिद्ध्यर्थं नीयते सद्गुरुं प्रति॥

तमाराध्य ततस्तुष्टाद्दीक्षामासाद्य शाङ्करीम्  ।
तत्क्षणाद्वोपभोगाद्वा देहपाताच्छिवं व्रजेत्॥

इति प्रदीपकं चाभिनवगुप्तेन श्रीतन्त्रालोके

अस्यार्थ आत्मनः काचित्कलनामर्शनात्मिका  ।
स्वं रूपं प्रति या सैव कोऽपि काल इहोदितः॥

योग्यता शिवतादात्म्ययोगार्हत्वमिहोच्यते  ।
पूर्वं किं न तथा कस्मात्तदैवेति न सङ्गतम्॥

तथाभासनमुज्झित्वा न हि कालोऽस्ति कश्चन
स्वातन्त्र्यात्तु तथाभासे कालशक्तिर्विजृम्भताम्॥

न तु पर्यनुयुक्त्यै सा शिवे तन्महिमोदिता ।

इति यथैतन्निर्देशः कालो दीक्षामुक्त्योर्मध्ये साधकधीशक्तिप्रतिभासो यत्तस्य
शक्तिता शक्या स्वयं शिवसंक्रमणानुभवार्हः संवर्तितुम् । एष
शक्तिपातविभ्रम इत्युच्यते

एतच्च श्रीवसुगुप्तेनैव

दिदृक्षयेव सर्वार्थान्यदा व्याप्यावतिष्ठते  ।
तदा किं बहुनोक्तेन स्वयमेवावभोत्स्यते ॥११॥

इति ॥११॥

Tadyacchaktiṃ pātayati śivapañcamakṛtyamiti śaktipāto vānugraha ityucyate citpunarlābhapravacanārthe | Śivājjīve śaktipāta iti bodhanaviśiṣṭapravacanaṃ mānuṣyakaparigrahāya yogyaṃ ya uttarādharapadaṃ ca bahirantarapadaṃ ca lakṣate taddvaitasaṃvedanādyena paśurjīyate |

Śaktipāta iti parameśvarājñāstadīyapriyatamāvimarśaśaktaye paśoḥ sahajatvapunarlābhārthaṃ yaḥ pratyabhijñāsaṃjñā śaktisiddhaśivapracoditamelāpakṣaṇe | Yadyapyeṣa kramaḥ sahabhūśca śivo na śaktiṃ vijayate | Yathoktaṃ madguruṇā

Tasyāṃ maṭsnehaḥ sa mātrastasya tāṃ tamuddiśyākarṣati

Iti kaścinmanaḥsthairyena melāpamārge samakta iti susthito’piyuparyupariśaṅkarūpamānasāvarodhe nirmamaḥ | Īdṛśāḥ śaṅkāḥ sarvayogeṣu bodhanaparikleśe’ntarā prasūyante’taḥ sarvayoginaḥ śivarakṣitāḥ yathā sā śaktiryā sthairyaṃ śaṅkamadhye dhartuṃ śaktā niścayena śivāpi tadīyasvabhāvā | Yathoktaṃ śrīmālinīvijayottare

Tattve niścalacittastu bhuñjāno viṣayānapi  |
Naiva saṃspṛśyate doṣaiḥ padmapatramivāmbhasā ||

Viṣāpahārimantrādisannaddho bhakṣayannapi  |
Viṣaṃ na muhyate tena tadvadyogī mahāmatiḥ ||

Iti na śiva eko yogipālaka iti mātro’bhimānaśca sarvasminparikleśaguptāśrayaḥ |

Ata uccārasanmārgaḥ śākta eva Nāṇava | Kimarthaṃ sa sarvavidoḥ krīḍayā kalpitastato na vartamānaḥ svayambhūrna na sa śaktimānnaiva ca | Adhyātmikamārga eva śivājñācaryaṃ aṇusaṃsthitaśaktyā śrīkuṇḍalinyā | Sarvapariṇāmāḥ sādhake tayā kṛtāśca sarvadṛṣṭasiddhayo manasi śāktakramapratiprabhāḥ | Ataḥ satpariṇāmā naiva śaktisādhakayoryataste mahodadhinityaghanormaya iva |

Sādhakaḥ kramahṛdayaṃ samgṛhyetāśaṅkarūpavimarśaspandanayojitaprātibhaireva |

Yataścintanaṃ yatkrame’ntarā citta unmajjati vicintā vormaya eva kuṇḍalānīva yāni bhāyante hrade śilāpātāt | Yāvatkuṇḍalāni lokanīyāni tāvaddhrado vicārīva yathāpi tāni līyante niścalahrada eva dīvyati tathā sādhako hradaṃ svayaṃ bhavet | Tadā sarvahradaprakārā antargatā nirviśeṣā yathā hradāya sarvormayastanmūrtayo’pyeṣa śivajagatoḥ saṃyogaḥ | Eṣā parameśvarasya savilāsecchāniyamitāprakriyā svayaṃ śakyollasituṃ viśeṣarūpairyogibhyo yogyāḥ | Punaḥ kālaḥ prāyapratyabhijñormadhye prasādavibhramagūḍhavyavasthitaḥ | Yathā prakīrtitaṃ prabhuṇā śrīmālinīvijayottare

Rudraśaktisamāviṣṭaḥ sa yiyāsuḥ śivecchayā  |
Bhuktimuktiprasiddhyarthaṃ nīyate sadguruṃ prati ||

Tamārādhya tatastuṣṭāddīkṣāmāsādya śāṅkarīm  |
Tatkṣaṇādvopabhogādvā dehapātācchivaṃ vrajet ||

Iti pradīpakaṃ cābhinavaguptena śrītantrāloke

Asyārtha ātmanaḥ kācitkalanāmarśanātmikā  |
Svaṃ rūpaṃ prati yā saiva ko'pi kāla ihoditaḥ ||

Yogyatā śivatādātmyayogārhatvamihocyate  |
Pūrvaṃ kiṃ na tathā kasmāttadaiveti na saṅgatam ||

Tathābhāsanamujjhitvā na hi kālo'sti kaścana
Svātantryāttu tathābhāse kālaśaktirvijṛmbhatām ||

Na tu paryanuyuktyai sā śive tanmahimoditā |

Iti yathaitannirdeśaḥ kālo dīkṣāmuktyormadhye sādhakadhīśaktipratibhāso yattasya śaktitā śakyā svayaṃ śivasaṃkramaṇānubhavārhaḥ saṃvartitum | Eṣa śaktipātavibhrama ityucyate

Etacca śrīvasuguptenaiva

Didṛkṣayeva sarvārthānyadā vyāpyāvatiṣṭhate  |
Tadā kiṃ bahunoktena svayamevāvabhotsyate || 11 ||

Iti || 11 ||

That (tat) fifth act of Śiva (śiva-pañcama-kṛtyam), which (yat) causes Śakti to descend (śaktim…pātayati) is (iti) Śaktipāta --i.e. the Descent of Śakti or Power-- (śakti-pātaḥ), also (vā) called (iti) ‘Anugraha’ (anugraha… iti), for the sake of expressing the ‘Act of Recovery of Consciousness’ (cit-punar-lābha-pravacana-arthe). The ‘Descent of Śakti’ falling onto (śakti-pātaḥ) the individual being (jīve) from Śiva (śivāt) is (iti) a kind of interpretation of the cause of Awakening (bodhana-viśiṣṭa-pravacanam), suitable (yogyam) for human understanding (mānuṣyaka-parigrahāya), which (yaḥ) sees (lakṣate) higher and lower (uttara-ādharam) conditions (padam) or (ca…ca) outer and inner (bahir-antaram) states (padam) (, which rises) from his dualistic perception (tat-dvaita-saṃvedanāt) a limited being (pashuḥ) is overpowered (jīyate) by (yena).

Grace bestowal (śakti-pātaḥ) is (iti) the Command of the Supreme Lord (parama-īśvara-ājñāḥ) to His Beloved Power of Awareness (tadīya-priyatamā-vimarśa-śaktaye) to recover the original condition (sahajatva-punar-lābha-artham) of a limited individual (paśoḥ), which (yaḥ) is called Self-realization or recognition (prati-abhijñā-saṃjñā) in the moment of Union (that is) requested by Śiva and accomplished by Śakti (śakti-siddha-śiva-pracodita-melāpa-kṣaṇe). Although (yadi-api) this (eṣaḥ) Process (kramaḥ) is Natural (saha-bhūḥ), and (ca) Śiva (śivaḥ) does not (na) control (vijayate) Śakti (śaktim). As (yathā) my Master (mad-guruṇā) said (uktam):

“It (saḥ) is simply (mātraḥ) His (tasya) enormous Love (mah-snehaḥ) for Her (tasyām) that attracts (ākarṣati) Her (tām) toward (uddiśya) Himself (tam…iti).”

‘Well established or firm’ (susthitaḥ) is (iti) someone (kaścid) (who is) furnished with firmness of mind (manaḥsthairya) on the path of Union (melāpa-upāye) and (api) indifferent or tolerant (nirmamaḥ) to the repeatedly appearing mental obstacles in the form of doubts (upari-upari-śaṅka-rūpa-mānasa-avarodhe). Such (īdṛśāḥ) doubts (śaṅkāḥ) rise (prasūyante) in all the yogī-s (sarva-yogeṣu) during (antarā) the hardship of Awakening (bodhana-parikleśe), therefore (ataḥ) all the yogī-s (sarva-yoginaḥ) are protected by Śiva Himself (śiva-rakṣitāḥ), as (yathā) the (sā) Power (śaktiḥ) (Which is) able to (śaktā) keep (dhartum) firmness (sthairyam) in the presence of doubts (śaṅka-madhye) is certainly (niścayena) belongs to Him (śivā), as (api) (It is) His (tadīya) Nature (sva-bhāvā). As (yathā) it has been said (uktam) in venerable (śrī) Mālinīvijayottaratantra (mālinī-vijaya-uttare):

"Someone whose mind is fixed (niścala-cittaḥ tu) on the Supreme Principle (tattve), even though (api) enjoying (bhuñjānaḥ) objects (viṣayān), is not (na…eva) touched (saṃspṛśyate) by the vices (doṣaiḥ) just like (iva) a lotus-petal (padma-patram) (is not touched) by water (ambhasā). The one who is equipped (sannaddhaḥ) with the mantra (mantra), etc. (ādi) that remove (apahāri) the poison (viṣa), even though (api) eating (bhakṣayan) poison (viṣam), does not (na) become unconscious (muhyate) by it (tena). Likewise (tadvat), a Yogī (yogī) of great understanding (is not poisoned by the doubts rising in everyone) (mahā-matiḥ…iti) " ||

(Mālinīvijayottaratantra 18.80-81)

Not (knowing that) (na) the solitary (ekaḥ) Protector of yogī-s (yogin-pālakaḥ) is Śiva (śivaḥ) is merely (mātraḥ) arrogance or pride (ahimānaḥ) and (ca) the hidden shelter of hardship (parikleśa-gupta-āśrayaḥ) in everyone (sarvasmin).

So (ataḥ), the real Path of Spiritual elevation (uccāra-sat-mārgaḥ) certainly (eva) belongs to His Power (śāktaḥ) (and) not (na) to the individual being (āṇavaḥ). Why (kim-artham)? (Because) he --i.e. the individual being-- (saḥ) is created (kalpitaḥ) by the Play (krīḍayā) of the two Supreme Beings (sarvavidoḥ), consequently (tataḥ), (he) is not (na…na) existing (vartamānaḥ) on his own (svayam-bhūḥ) and (tasmāt) he (saḥ) is also (eva…ca) not (na) the Holder of Śakti (śaktimān).

Spiritual journey (adhi-ātmika-mārgaḥ) is nothing but (eva) the process of executing the Command of Śiva (śiva-ājñā-caryam) by Śakti lying in the limited being (aṇu-saṃsthita-śaktyā) as venerable Kuṇḍalinī (śrī-kuṇḍalinyā). All the changings or transformations (sarva-pariṇāmāḥ) in a spiritual aspirant (sādhake) is done (kṛtāḥ) by Her (tayā) and (ca) all the experienced results (sarva-dṛṣṭa-siddhayaḥ) in his mind (manasi) are (iti) reflections of the Process, (which) belongs to Śakti (śākta-krama-prati-prabhāḥ). Hence (ataḥ) there is no (na-eva) real transformation (sat-pariṇāmāḥ) (neither) in Śakti (nor) in the aspirant (śakti-sādhakayoḥ), because (yataḥ) (all the changings) are (te) just like (iva) waves of an eternal mass of the Ocean (mahodadhi-nitya-ghana-ūrmayaḥ).

The aspirant (sādhakaḥ) must focus (sam-gṛhyeta) on the Core of the Process (tat-krama-hṛdayam) displayed (prakāśitam) only (eva) by intuitive insights connected with the Vibration of Self-consciousness that are not (furnished with) the nature of doubt (aśaṅka-rūpa-vimarśa-spandana-yojita-prātibhaiḥ).

Because (yataḥ) thinking (cintanam), which (yat) surges up (unmajjati) in mind (citte) during the process (krama-antarā) are only reflections (vicintā) or (vā) waves (ūrmayaḥ), like (iva) rings (kuṇḍalāni…yāni) in a lake (hrade) (, which) appear (bhāyante) after a stone is thrown into (it) (śilā-pātāt). Until (yāvat) the rings (kuṇḍalāni) are visible or appear as something worthy to be seen (lokanīyāni), the (tāvat) lake (hradaḥ) (looks) like a (changing) entity (vicārī…iva), but (api) as soon as (yathā) they (tāni) dissipate (līyante), only (eva) the silent Lake (niścala-hradaḥ) shines (dīvyati), so (tathā) the aspirant (sādhakaḥ) himself (svayam) should become (bhavet) the Lake (hradam), then (tadā) all the forms of the Lake (sarva-hrada-prakārāḥ) are included --lit. becomes forgotten-- (antar-gatāḥ) without being different (nirviśeṣāḥ).

Because (yathā) for the Lake (hradāya), all the waves (sarva-ūrmayaḥ) are its own Form (tat-mūrtayaḥ). So (api) is (eṣaḥ) the relationship (saṃ-yogaḥ) of Śiva and the world (śiva-jagatoḥ).

This (eṣā) process (prakriyā) by itself (svayam) can (śakyā) appear (ullasitum) in various forms (viśeṣa-rūpaiḥ) -fit (yogyāḥ) for the yogī-s (yogibhyaḥ)-, and (ca) is (sā) regulated by the Playful Will (savilāsa-icchā-niyamitā) of the Supreme Lord (parama-īśvarasya). Moreover (punaḥ), the period of time (kālaḥ) between (madhye) the starting point (of spiritual path) and the (moment of) Final Recognition (prāya-pratyabhijñoḥ) is restricted to the mystery (called) intensity of Grace (prasāda-vibhrama-gūḍha-vyavasthitaḥ).

As (yathā) it has been stated (prakīrtitam) by the Lord (prabhuṇā) in venerable (śrī) Mālinīvijayottaratantra (mālinī-vijaya-uttare):

“The one (saḥ) (who is) possessed by the Power of Rudra (rudra-śakti-samāviṣṭaḥ) (and consequently) wishing to go (yiyāsuḥ), for the sake of the attainment of Liberation and (enjoying) worldly pleasures (bhukti-mukti-prasiddhi-artham), is led (nīyate) to a true Guru (sat-gurum… prati) by the Will of Śiva (śiva-icchayā).”

Therefore (tatas), after worshipping Him (tam-ārādhya), from the satisfaction (of the Guru) (tuṣṭāt), initiation (dīkṣām) of Śaṅkara (śāṅkarīm) takes place (for him) (āsādya). At that exact moment (tat-kṣaṇāt) or (vā...vā) after enjoying pleasures of the world --which takes time-- (upa-bhogāt), on the fall of (his) body (deha-pātāt), (he) proceeds (vrajet) to Śiva (śivam…iti).”

(Mālinīvijayottaratantra 1.44-45)

And (ca) explained (pradīpakam) by Abhinavagupta (abhinavaguptena) in venerable (śrī) Tantrāloka (tantrāloke):

“This means (asya-artha,) (it is) an activity of the Self in someone --who is turning towards external manifestation--, that consists of (an act of inciting him regarding) (ātmanaḥ...kācit-kalanā-āmarśana-ātmikā) seizing one's own (svam) Essential Nature (rūpam...prati). Which --this activity-- (yā) is (sā) truly (eva) the only (kaḥ-api) 'time' (kālaḥ) mentioned (uditaḥ) here (i.e. tacitly in the previous stanza) (iha).

Suitableness (of a yogin) (yogya-tā) here (iha) is said to be (ucyate) the condition of deserving union with the nature of receiving Śiva’s State --or according to Jayaratha, ‘an ability of forbearance regarding the acceptance of the identity (with Him)’-- (śivatā-āda-ātmya-yoga-arhatvam). (And the possible question:) ‘Then (tathā) why (kasmāt) this (kim) hadn't happened (na) at that moment (of Initiation) (tadā… eva) before (pūrvam...iti)?’ is not (na) a proper one --i.e. useless-- (saṅgatam).

Because (tathā) after abandoning (ujjhitvā) the manifestation --of this specific period of time-- (ābhāsanam), no (na) real (hi) Time (kālaḥ) exists (asti) in anybody (kaścana), moreover (tathā...tu) the Power of Time (kāla-śaktiḥ) in (this) manifestation (ābhāse), is an expansion (vijṛmbhatām) of His Absolute Freedom (svātantryāt) and (tu) it has nothing (na) (to do) with the aforesaid question (pari-anuyuktyai), (as) She (sā) --i.e. the Power of Time-- is said to be (uditā) the Greatness (tat-mahimā) of Śiva (śive…iti”)

(Tantrāloka 13.204-207a)

According to this description (yathā-eṣaḥ-nirdeśaḥ), the period of time (kālaḥ) between (madhye) Initiation and Liberation (dīkṣā-muktyoḥ) is a reflection of the aspirant’s intellectual power (sādhaka-dhī-śakti-pratibhāsaḥ) which (yā) is his (tasya) capacity (śakti-tā) to (śakyā) make (saṃ-vartitum) himself (svayam) worthy of the direct experience of the Union with Śiva (śiva-saṃ-kramaṇa-anubhava-arhaḥ). This (eṣaḥ) is called (ucyate) the intensity of the Descent of Power (śaktipāta-vibhramaḥ… iti).

Venerable Vasugupta (said) (śrī-vasuguptena) the same (etat…ca):

“When (yadā) (a Yogī) desiring to see (didṛkṣayā), as it were (iva), all (sarva) objects (arthān), abiding as (the one, who is) (avatiṣṭhate) pervading (them all) (vyāpya), then (tadā), what (is the point) (kim) of saying (uktena) much (about it) (bahunā)? He will perceive or experience (that) (avabhotsyate) by himself (svayam…eva…iti)!”

(Spandakārikā-s 3.11)

 || 11 ||

𑆤 𑆥𑆢𑆁 𑆱𑆶𑆱𑇀𑆡𑆴𑆠𑆱𑇀𑆡𑆳𑆤𑆁 𑆥𑇀𑆫𑆱𑆳𑆢𑆼𑆤 𑆮𑆴𑆤𑆳 𑆥𑇀𑆫𑆨𑆾𑆂  𑇅
𑆠𑆤𑇀𑆩𑆕𑇀𑆓𑆬𑆩𑆮𑆱𑇀𑆡𑆳𑆤𑆁 𑆓𑆶𑆫𑆶𑆟𑆽𑆮 𑆥𑇀𑆫𑆢𑆸𑆯𑇀𑆪𑆠𑆼 𑇆𑇑𑇒𑇆

न पदं सुस्थितस्थानं प्रसादेन विना प्रभोः  ।
तन्मङ्गलमवस्थानं गुरुणैव प्रदृश्यते ॥१२॥

Na padaṃ susthitasthānaṃ prasādena vinā prabhoḥ  |
Tanmaṅgalamavasthānaṃ guruṇaiva pradṛśyate || 12 ||

There is no (na) (such a) state (padam) of firmness (susthita-sthānam) without (vinā) the Favor (prasādena) of the Lord (prabhoḥ), (and) that (tat) Blissful (maṅgalam) condition (avasthānam) is revealed (pradṛśyate) only (eva) by the Guru (guruṇā). || 12 ||

𑆠𑆠𑇀𑆥𑆶𑆫𑇀𑆮𑆾𑆑𑇀𑆠𑆁 𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆩𑆴𑆠𑆴 𑆥𑆫𑆩𑆼𑆯𑆥𑇀𑆫𑆱𑆳𑆢𑆼𑆤 𑆱𑆳𑆣𑆑 𑆇𑆤𑇀𑆩𑆘𑇀𑆘𑆠𑆴 𑆪𑆠𑆯𑇀𑆖 𑆠𑆢𑆵𑆪𑆳
𑆑𑆫𑆶𑆟𑆳𑆲𑆽𑆠𑆶𑆑𑆵 𑆠𑆠𑆾 𑆤 𑆪𑆿𑆑𑇀𑆠𑆴𑆑𑆱𑆩𑇀𑆧𑆤𑇀𑆣𑆂 𑆥𑇀𑆫𑆱𑆳𑆢𑆳𑆟𑆶𑆥𑆶𑆟𑇀𑆪𑆠𑆼 𑆩𑆣𑇀𑆪𑆼 𑆪𑆡𑆳 𑆱𑆫𑇀𑆮𑆼𑆤
𑆯𑆑𑇀𑆪𑆱𑇀𑆠𑆠𑇀𑆥𑇀𑆫𑆱𑆳𑆢𑆂 𑆬𑆨𑆴𑆠𑆶𑆁 𑆪𑆢𑇀𑆪𑆥𑆴 𑆥𑇀𑆫𑆱𑆳𑆢𑆮𑆴𑆨𑇀𑆫𑆩𑆂 𑆑𑆴𑆬 𑆢𑆵𑆮𑇀𑆪𑆠𑆵𑆲𑆳𑆥𑆴 𑇅
𑆠𑆠𑇀𑆥𑆢𑆩𑆥𑇀𑆪𑆳𑆤𑆤𑇀𑆢𑆩𑆪𑆁 𑆪𑆡𑆳 𑆥𑇀𑆫𑆱𑆳𑆢𑆳𑆫𑇀𑆡 𑆇𑆢𑇀𑆢𑆳𑆩𑆱𑆠𑇀𑆠𑆳𑆲𑇀𑆬𑆳𑆢𑆮𑆴𑆑𑆳𑆱𑆾 𑆪𑆾 𑆩𑆕𑇀𑆓𑆬𑆩𑆼𑆮
𑆱𑇀𑆮𑆪𑆩𑇀 𑇅 𑆍𑆠𑆤𑇀𑆩𑆕𑇀𑆓𑆬𑆩𑇀 𑆤 𑆱𑇀𑆡𑆷𑆬𑆱𑇀𑆮𑆳𑆢𑆴𑆰𑇀𑆜𑆥𑇀𑆱𑆳𑆤𑆳𑆢𑇀𑆮𑆳 𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆩𑆣𑆶𑆫𑆨𑆾𑆓𑆳𑆠𑇀𑆥𑇀𑆫𑆱𑆷𑆪𑆠𑆼
𑆪𑆡𑆳 𑆠𑆤𑇀𑆤𑆽𑆮 𑆥𑇀𑆫𑆠𑇀𑆪𑆶𑆖𑇀𑆗𑇀𑆫𑆴𑆠𑆩𑇀 𑇅 𑆇𑆖𑇀𑆗𑇀𑆫𑆴𑆠 𑆅𑆠𑆴
𑆯𑆧𑇀𑆢𑆱𑇀𑆠𑆠𑇀𑆱𑆠𑇀𑆠𑆳𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆥𑇀𑆫𑆮𑆖𑆤𑆩𑇀 𑇅 𑆩𑆕𑇀𑆓𑆬𑆩𑆼𑆮𑆁 𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆁
𑆱𑇀𑆮𑆱𑇀𑆮𑆨𑆳𑆮𑆱𑆁𑆘𑇀𑆚𑆳𑆂 𑆑𑆴𑆬 𑇅 𑆆𑆢𑆸𑆯𑆧𑆾𑆣𑆤𑆨𑆴𑆑𑆫𑆾 𑆓𑆶𑆫𑆶𑆂 𑆑𑆡𑇀𑆪𑆠𑆼
𑆥𑆳𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑇀𑆪𑆤𑆶𑆓𑇀𑆫𑆳𑆲𑆴𑆑𑆳 𑆯𑆑𑇀𑆠𑆴𑆫𑆴𑆠𑆴 𑆪𑆾 𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆯𑇀𑆫𑆵𑆑𑇀𑆰𑆼𑆩𑆫𑆳𑆘𑆼𑆤 𑇅 𑆠𑆢𑆤𑇀𑆠𑆼 𑆪𑆢𑆳
𑆠𑆢𑆶𑆢𑇀𑆢𑇀𑆪𑆾𑆠𑆮𑆴𑆑𑆳𑆱𑆂 𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆠𑆳𑆁 𑆬𑆨𑆠𑆼 𑆑𑆳𑆫𑇀𑆪𑆠𑆯𑇀𑆖 𑆱
𑆥𑆫𑆩𑆳𑆤𑆤𑇀𑆢𑆳𑆠𑇀𑆠𑆢𑆼𑆖𑇀𑆗𑆳𑆱𑆁𑆱𑇀𑆡𑆳𑆤𑆥𑇀𑆫𑆱𑆳𑆢𑆳𑆤𑆤𑇀𑆢𑆓𑆶𑆫𑆶𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆳𑆟𑆳𑆁 𑆤𑆽𑆮 𑆮𑆴𑆯𑆼𑆰𑆾 𑆪𑆠
𑆍𑆰𑆳 𑆃𑆮𑆣𑆪𑆂 𑆱𑆩𑆱𑆠𑇀𑆪𑆠𑆳𑆮𑆴𑆯𑆼𑆰𑆩𑆶𑆒𑆳𑆤𑆳𑆁 𑆤𑆴𑆫𑇀𑆮𑆖𑆤𑆳𑆤𑇀𑆪𑆼𑆮 𑇆𑇑𑇒𑇆

तत्पुर्वोक्तं संस्थानमिति परमेशप्रसादेन साधक उन्मज्जति यतश्च तदीया
करुणाहैतुकी ततो न यौक्तिकसम्बन्धः प्रसादाणुपुण्यते मध्ये यथा सर्वेन
शक्यस्तत्प्रसादः लभितुं यद्यपि प्रसादविभ्रमः किल दीव्यतीहापि ।
तत्पदमप्यानन्दमयं यथा प्रसादार्थ उद्दामसत्ताह्लादविकासो यो मङ्गलमेव
स्वयम् । एतन्मङ्गलम् न स्थूलस्वादिष्ठप्सानाद्वा सूक्ष्ममधुरभोगात्प्रसूयते
यथा तन्नैव प्रत्युच्छ्रितम् । उच्छ्रित इति
शब्दस्तत्सत्ताप्रत्यभिज्ञाप्रवचनम् । मङ्गलमेवं स्वातन्त्र्यं
स्वस्वभावसंज्ञाः किल । ईदृशबोधनभिकरो गुरुः कथ्यते
पारमेश्वर्यनुग्राहिका शक्तिरिति यो यथोक्तं श्रीक्षेमराजेन । तदन्ते यदा
तदुद्द्योतविकासः स्वातन्त्र्यतां लभते कार्यतश्च स
परमानन्दात्तदेच्छासंस्थानप्रसादानन्दगुरुपरमेश्वराणां नैव विशेषो यत
एषा अवधयः समसत्यताविशेषमुखानां निर्वचनान्येव ॥१२॥

Tatpurvoktaṃ saṃsthānamiti parameśaprasādena sādhaka unmajjati yataśca tadīyā karuṇāhaitukī tato na yauktikasambandhaḥ prasādāṇupuṇyate madhye yathā sarvena śakyastatprasādaḥ labhituṃ yadyapi prasādavibhramaḥ kila dīvyatīhāpi | Tatpadamapyānandamayaṃ yathā prasādārtha uddāmasattāhlādavikāso yo maṅgalameva svayam | Etanmaṅgalam na sthūlasvādiṣṭhapsānādvā sūkṣmamadhurabhogātprasūyate yathā tannaiva pratyucchritam | Ucchrita iti śabdastatsattāpratyabhijñāpravacanam | Maṅgalamevaṃ svātantryaṃ svasvabhāvasaṃjñāḥ kila | Īdṛśabodhanabhikaro guruḥ kathyate pārameśvaryanugrāhikā śaktiriti yo yathoktaṃ śrīkṣemarājena | Tadante yadā taduddyotavikāsaḥ svātantryatāṃ labhate kāryataśca sa paramānandāttadecchāsaṃsthānaprasādānandaguruparameśvarāṇāṃ naiva viśeṣo yata eṣā avadhayaḥ samasatyatāviśeṣamukhānāṃ nirvacanānyeva || 12 ||

That aforesaid (tat-purva-uktam) firmness (saṃ-sthānam… iti) rises (unmajjati) in a spiritual aspirant (sādhake) by the Grace or Favor of the Supreme Lord (parama-īśa-prasādena), and (ca) because (yataḥ) His (tadīyā) Compassion (karuṇā) is without a cause (ahaitukī), there (tataḥ) is no (na) logical connection (yauktika-sambandhaḥ) between (madhye) His Grace and the merits of a limited being (prasāda-aṇu-puṇyate), as (yathā) anyone (sarvena) can (śakyaḥ) receive (labhitum) His Favor (tat-prasādaḥ), although (yadi-api) ‘intensity of Grace’ (prasāda-vibhramaḥ) truly (kila) shines (dīvyati) here (iha) also (api).

And (api) that condition --i.e. the firmness bestowed by the Grace of the Lord-- (tat-padam) is Blissful (ānanda-mayam), as (yathā) the goal of Grace (prasāda-arthaḥ) is the expansion of the Joy of Unlimited Existence (uddāma-sattā-āhlāda-vikāsaḥ), which (yaḥ) is nothing but (eva) Bliss or Spiritual Happiness (maṅgalam) Itself (svayam).

This (etat) Happiness (maṅgalam) does not (na) rise (prasūyate) from gross or subtle (objects like) delicious food or a lovely condition (of mind) (sthūla-sva-adiṣṭha-psānāt…vā…sūkṣma-madhura-bhogāt), because (yathā) that (tat) is not even (na…eva) rises (prati-ut-śritam). The word (śabdaḥ) ‘rise’ (ut-śritam) is (iti) just an interpretation of the recognition of its Existence (tat-sattā-prati-abhi-jñā-pravacanam). Happiness (maṅgalam) is (evam) Freedom (svātantryam), also called one’s own True Nature (sva-sva-bhāva-saṃjñāḥ…kila).

The performer of such an Awakening (īdṛśa-bodhana-abhikaraḥ) is called (kathyate) ‘Guru’ (guruḥ), who (yaḥ) is (iti) the Grace bestowing Power of the Supreme Lord (pārama-īśvarī-anugrāhikā…śaktiḥ), as it has been stated (yathā-uktam) by venerable Kṣemarāja (śrī- kṣemarājena).

In the final reading (tat-ante), when (yadā) the Expansion of His Revelation (tat-uddyota-vikāsaḥ) reaches (labhate) Freedom (svā-tantryatām) and (ca) consequently (kāryataḥ) It (saḥ) is beyond (param) Bliss (ānandāt), then there is no (na-eva) difference (viśeṣaḥ) between the Firmness of Will, Grace, Bliss, Guru and the Supreme Lord Himself (icchā-saṃsthāna-prasāda-ānanda-guru-parama-īśvarāṇām), because (yataḥ) these terms (eṣāḥ…avadhayaḥ) are just (eva) interpretations (niḥ-vacanāni) of particular viewpoints or faces of the same Reality (sama-satyatā-viśeṣa-mukhānām).  || 12 ||

𑆃𑆡 𑆓𑆶𑆫𑆶𑆮𑇀𑆪𑆳𑆲𑆳𑆫𑆂

अथ गुरुव्याहारः

Atha guruvyāhāraḥ

Finally (atha), about the Guru (guru-vyāhāraḥ)

𑆖𑆴𑆖𑇀𑆗𑆑𑇀𑆠𑆴𑆩𑆾𑆲𑆒𑆳𑆢𑆳𑆥𑇀𑆫𑆪𑆠𑆴𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆮𑆴𑆑𑆳𑆱𑆴𑆠𑆳 𑇅
𑆥𑆯𑇀𑆪𑆤𑇀𑆠𑇀𑆪𑆳𑆫𑆨𑇀𑆪 𑆮𑆳𑆓𑇀𑆫𑆷𑆥𑆳𑆟𑇀𑆪𑆳𑆮𑆸𑆢𑇀𑆓𑆶𑆫𑆶𑆱𑇀𑆠𑆶 𑆠𑆴𑆰𑇀𑆜𑆠𑆴 𑇆𑇑𑇓𑇆

चिच्छक्तिमोहखादाप्रयतिः स्वात्मविकासिता ।
पश्यन्त्यारभ्य वाग्रूपाण्यावृद्गुरुस्तु तिष्ठति ॥१३॥

Cicchaktimohakhādāprayatiḥ svātmavikāsitā |
Paśyantyārabhya vāgrūpāṇyāvṛdgurustu tiṣṭhati || 13 ||

Guru (guruḥ) indeed (tu) is the illusion-devouring intention of the Power of Consciousness (cit-śakti-moha-khādā-prayatiḥ), the expansion of one’s own Self (sva-ātmā-vikāsitā) (and) a series of actions (āvṛt) resorting to (tiṣṭhati) the forms of Speech (vāk-rūpāṇi) beginning with Paśyantī (paśyantī-ārabhya). | | 13 ||

𑆓𑆶𑆫𑆶𑆂 𑆱𑆳𑆣𑆑𑆼𑆨𑇀𑆪𑆾 𑆓𑆶𑆫𑆶𑆠𑆩𑆾 𑆪𑆡𑆳 𑆱 𑆆𑆯𑇀𑆮𑆫𑆢𑇀𑆮𑆳𑆫𑆮𑆴𑆢𑆟𑇀𑆝𑆾 𑆪𑆤𑇀𑆩𑆲𑆳𑆩𑆼𑆬𑆳𑆥𑆁 𑆤𑆪𑆠𑆴 𑇅
𑆓𑆶𑆫𑆶𑆫𑇀𑆪𑆾𑆓𑆩𑆫𑇀𑆓𑆼 𑆱𑆴𑆢𑇀𑆣𑆴𑆪𑆾𑆓𑇀𑆪𑆾 𑆪𑆠𑆂 𑆱 𑆍𑆑𑆂 𑆯𑆑𑇀𑆠𑆾 𑆤𑆴𑆫𑇀𑆨𑆼𑆠𑇀𑆠𑆶𑆁 𑆪𑆾𑆓𑆩𑆳𑆫𑇀𑆓𑆁
𑆢𑆵𑆑𑇀𑆰𑆱𑆩𑇀𑆥𑆳𑆢𑆤𑆼𑆤 𑆠𑆱𑇀𑆩𑆳𑆠𑇀𑆑𑆯𑇀𑆖𑆴𑆖𑇀𑆗𑆑𑇀𑆪𑆂 𑆥𑇀𑆫𑆑𑇀𑆫𑆴𑆪𑆳𑆪𑆳𑆁 𑆥𑇀𑆫𑆮𑆼𑆯𑆪𑆴𑆠𑆶𑆩𑇀 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆁
𑆑𑇀𑆰𑆼𑆩𑆫𑆳𑆘𑆼𑆤 𑆓𑆶𑆫𑆶𑆫𑆼𑆮 𑆥𑇀𑆫𑆨𑆶𑆯𑆑𑇀𑆠𑆴𑆫𑇀𑆪𑆳 𑆥𑇀𑆫𑆱𑆳𑆢𑆢𑆳 𑆱𑆳 𑆱𑆳𑆣𑆑𑆼’𑆖𑇀𑆗𑆴𑆢𑇀𑆫𑆼𑆟
𑆠𑆤𑇀𑆩𑆲𑆳𑆤𑆪𑆳𑆤𑇀𑆠𑆫𑆳 𑆮𑇀𑆪𑆮𑆲𑆫𑆠𑆴 𑆖 𑆪𑆾𑆓𑆴𑆤𑆾’𑆤𑆶𑆨𑆮𑆳𑆚𑇀𑆯𑆳𑆱𑇀𑆠𑇀𑆪𑆠𑆂 𑆱 𑆯𑆴𑆰𑇀𑆪𑆾 𑆮𑆴𑆯𑇀𑆫𑆶𑆠𑆂 𑇅
𑆪𑆱𑇀𑆩𑆳𑆢𑆘𑇀𑆚𑆳𑆤𑆁 𑆥𑆫𑆴𑆥𑆷𑆫𑇀𑆟𑆳𑆢𑇀𑆮𑆪𑆢𑇀𑆮𑆴𑆣𑆳𑆮𑆼𑆢𑆤𑆳𑆠𑇀𑆩𑆑𑆁 𑆠𑆱𑇀𑆩𑆳𑆠𑇀𑆥𑇀𑆫𑆧𑆾𑆣𑆤𑆁
𑆠𑆠𑇀𑆥𑇀𑆫𑆠𑆴𑆥𑆑𑇀𑆰𑆩𑆪𑆁 𑆮𑆖𑆾𑆮𑆴𑆰𑆪𑆼 𑆒𑆬𑆶 𑇅 𑆪𑆢𑇀𑆪𑆥𑇀𑆪𑆢𑇀𑆮𑆪𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆤𑆽𑆮
𑆑𑆴𑆁𑆖𑆴𑆢𑇀𑆪𑆖𑇀𑆗𑆑𑇀𑆪𑆁 𑆑𑆼𑆤𑆖𑆴𑆤𑇀𑆤𑆴𑆰𑆼𑆣𑆼𑆤 𑆓𑇀𑆫𑆲𑆵𑆠𑆶𑆁 𑆪𑆡𑆾𑆑𑇀𑆠𑆁
𑆯𑇀𑆫𑆵𑆩𑆢𑆶𑆠𑇀𑆥𑆬𑆢𑆼𑆮𑆼𑆤𑆼𑆯𑇀𑆮𑆫𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆴

गुरुः साधकेभ्यो गुरुतमो यथा स ईश्वरद्वारविदण्डो यन्महामेलापं नयति ।
गुरुर्योगमर्गे सिद्धियोग्यो यतः स एकः शक्तो निर्भेत्तुं योगमार्गं
दीक्षसम्पादनेन तस्मात्कश्चिच्छक्यः प्रक्रियायां प्रवेशयितुम् । यथोक्तं
क्षेमराजेन गुरुरेव प्रभुशक्तिर्या प्रसाददा सा साधके’च्छिद्रेण
तन्महानयान्तरा व्यवहरति च योगिनो’नुभवाञ्शास्त्यतः स शिष्यो विश्रुतः ।
यस्मादज्ञानं परिपूर्णाद्वयद्विधावेदनात्मकं तस्मात्प्रबोधनं
तत्प्रतिपक्षमयं वचोविषये खलु । यद्यप्यद्वयतत्त्वं नैव
किंचिद्यच्छक्यं केनचिन्निषेधेन ग्रहीतुं यथोक्तं
श्रीमदुत्पलदेवेनेश्वरप्रत्यभिज्ञि

Guruḥ sādhakebhyo gurutamo yathā sa īśvaradvāravidaṇḍo yanmahāmelāpaṃ nayati | Gururyogamarge siddhiyogyo yataḥ sa ekaḥ śakto nirbhettuṃ yogamārgaṃ dīkṣasampādanena tasmātkaścicchakyaḥ prakriyāyāṃ praveśayitum | Yathoktaṃ kṣemarājena gurureva prabhuśaktiryā prasādadā sā sādhake’cchidreṇa tanmahānayāntarā vyavaharati ca yogino’nubhavāñśāstyataḥ sa śiṣyo viśrutaḥ | Yasmādajñānaṃ paripūrṇādvayadvidhāvedanātmakaṃ tasmātprabodhanaṃ tatpratipakṣamayaṃ vacoviṣaye khalu | Yadyapyadvayatattvaṃ naiva kiṃcidyacchakyaṃ kenacinniṣedhena grahītuṃ yathoktaṃ śrīmadutpaladeveneśvarapratyabhijñi

𑆨𑆴𑆤𑇀𑆤𑆪𑆾𑆫𑆮𑆨𑆳𑆱𑆾 𑆲𑆴 𑆱𑇀𑆪𑆳𑆢𑇀𑆔𑆛𑆳𑆔𑆛𑆪𑆾𑆫𑇀𑆢𑇀𑆮𑆪𑆾𑆂  𑇅
𑆥𑇀𑆫𑆑𑆳𑆯𑆱𑇀𑆪𑆼𑆮 𑆤𑆳𑆤𑇀𑆪𑆱𑇀𑆪 𑆨𑆼𑆢𑆴𑆤𑆱𑇀𑆠𑇀𑆮𑆮𑆨𑆳𑆱𑆤𑆩𑇀 𑇆𑇒𑇆

𑆅𑆠𑆴 𑆪𑆡𑆾𑆠𑇀𑆥𑆬𑆢𑆼𑆮𑆼𑆤 𑆥𑇀𑆫𑆑𑆳𑆯𑆾 𑆮𑆳 𑆥𑇀𑆫𑆨𑆶𑆫𑆴𑆠𑆴 𑆪𑆂 𑆱𑆠𑇀𑆠𑆳𑆨𑆳𑆠𑆂 𑆱 𑆱𑆫𑇀𑆮𑆨𑆾𑆑𑇀𑆠𑆳𑆥𑆴
𑆤𑆠𑆫𑆳𑆁 𑆑𑆴𑆁𑆖𑆴𑆠𑇀𑆥𑇀𑆫𑆠𑆴𑆰𑆼𑆢𑆤𑆫𑆷𑆥𑆁 𑆪𑆠𑆂 𑆱 𑆱𑆫𑇀𑆮𑆳𑆣𑆳𑆫𑆂 𑇅 𑆪𑆢𑇀𑆪𑆥𑇀𑆪𑆲𑆁 𑆯𑆑𑇀𑆠𑆾 𑆥𑇀𑆫𑆑𑆳𑆯𑆾
𑆤𑆳𑆱𑇀𑆠𑆵𑆠𑆴 𑆮𑆢𑆴𑆠𑆶𑆁 𑆠𑆶 𑆮𑆖𑆱𑆂 𑆑𑇀𑆫𑆵𑆝𑆳𑆁 𑆠𑆴𑆫 𑆍𑆠𑆤𑇀𑆤𑆑𑆵𑆁 𑆨𑆮𑆠𑆴 𑆮𑆱𑇀𑆠𑆶𑆠𑆾 𑆪𑆠𑆯𑇀𑆖𑆴𑆤𑇀𑆠𑆤𑆁
𑆖𑆴𑆤𑇀𑆠𑆑𑆳𑆱𑆠𑇀𑆠𑆪𑆳 𑆤𑆴𑆮𑆫𑇀𑆠𑇀𑆪𑆩𑇀 𑇅 𑆦𑆬𑆠 𑆄𑆠𑇀𑆩𑆳 𑆮𑆳 𑆥𑇀𑆫𑆑𑆳𑆯 𑆅𑆠𑆴 𑆱𑆠𑆠𑆁 𑆮𑆼𑆢𑆤𑆲𑆸𑆢𑆪𑆁
𑆪𑆠𑆱𑇀𑆠𑆠𑇀𑆱𑆳𑆫𑆂 𑆱𑆠𑇀𑆠𑆳𑆠𑇀𑆩𑆑𑆯𑇀𑆖 𑆤𑆽𑆮 𑆮𑆫𑆟𑆳𑆠𑇀𑆩𑆑𑆾 𑆤 𑆱𑆁𑆯𑆪𑆂 𑇅 𑆃𑆢𑇀𑆮𑆪𑆾 𑆢𑇀𑆮𑆪𑆱𑆩𑇀𑆩𑆶𑆒
𑆅𑆠𑆴 𑆮𑆴𑆖𑆳𑆫𑆂 𑆯𑆑𑇀𑆪𑆂 𑆑𑆼𑆤𑆖𑆴𑆖𑇀𑆖𑆼𑆠𑆴𑆠𑆶𑆁 𑆠𑆶 𑆤 𑆑𑆼𑆤𑆖𑆴𑆢𑇀𑆮𑆱𑇀𑆠𑆶𑆠𑆂 𑆥𑇀𑆫𑆑𑆳𑆯𑆁 𑆯𑆑𑇀𑆠𑆾 𑆬𑆨𑆴𑆠𑆶𑆁
𑆪𑆩𑆢𑇀𑆮𑆪𑆬𑆑𑇀𑆰𑆴𑆠𑆩𑆼𑆰𑆼𑆟𑆥𑆫𑆴𑆓𑇀𑆫𑆲𑆼𑆤 𑆪𑆡𑆳 𑆤 𑆯𑆑𑇀𑆪𑆁 𑆱𑆠𑇀𑆠𑆳𑆠𑇀𑆩𑆑𑆥𑆢𑆁 𑆬𑆨𑆴𑆠𑆶𑆁
𑆠𑆠𑇀𑆥𑇀𑆫𑆠𑆴𑆥𑆑𑇀𑆰𑆤𑆴𑆑𑇀𑆰𑆼𑆥𑆼𑆤 𑆪𑆠𑆂 𑆱𑆠𑇀𑆠𑆳𑆪𑆳 𑆮𑆴𑆥𑆑𑇀𑆰𑆾 𑆤 𑆨𑆮𑆠𑆴 𑆑𑆴𑆬 𑇅 𑆃𑆨𑆳𑆮 𑆅𑆠𑇀𑆪𑆥𑆴
𑆩𑆳𑆠𑇀𑆫𑆖𑆴𑆤𑇀𑆠𑆳 𑆪𑆡𑆳 𑆱𑆩𑆶𑆢𑇀𑆢𑆴𑆰𑇀𑆛𑆁 𑆱𑇀𑆥𑆤𑇀𑆢𑆤𑆴𑆫𑇀𑆟𑆪𑆼 𑇅 𑆢𑇀𑆮𑆽𑆠𑆩𑆼𑆮𑆩𑆢𑇀𑆮𑆽𑆠𑆱𑇀𑆪 𑆑𑇀𑆫𑆵𑆝𑆳𑆥𑆴 𑆤
𑆠𑆢𑇀𑆮𑆴𑆥𑆑𑇀𑆯𑆂 𑇅 𑆢𑇀𑆮𑆤𑇀𑆢𑇀𑆮𑆓𑇀𑆫𑆲𑆟𑆩𑆴𑆠𑆴 𑆖𑆴𑆠𑇀𑆠𑆬𑆑𑇀𑆰𑆟𑆁 𑆱𑇀𑆮𑆪𑆩𑆼𑆮𑆁 𑆠𑆶 𑆥𑇀𑆫𑆨𑆶𑆂 𑆱𑆫𑇀𑆮𑆓𑆂
𑆥𑆫𑆼𑆟 𑆮𑆫𑆟𑆢𑇀𑆮𑆽𑆠𑆳𑆢𑆠𑆾 𑆘𑆵𑆮𑆼𑆤 𑆖𑆴𑆠𑇀𑆠𑆼𑆤𑆳𑆫𑇀𑆡𑆫𑆷𑆥𑆼𑆟 𑆥𑇀𑆫𑆑𑆳𑆯𑆾 𑆤 𑆯𑆑𑇀𑆪𑆾 𑆓𑇀𑆫𑆲𑆵𑆠𑆶𑆩𑇀 𑇅
𑆠𑆢𑆫𑇀𑆡𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆱𑇀𑆮𑆫𑆷𑆥𑆱𑇀𑆪𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯 𑆍𑆮 𑆖 𑆤𑆳𑆣𑇀𑆪𑆮𑆱𑆳𑆪𑆱𑇀𑆠𑆠𑇀𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆤𑆁
𑆤𑆪𑆠𑆴 𑇅

𑆃𑆠𑆂 𑆥𑇀𑆫𑆨𑆶𑆯𑆑𑇀𑆠𑆴𑆂 𑆑𑆳𑆫𑆴𑆑𑆽𑆮 𑆪𑆳 𑆯𑆑𑇀𑆠𑆳 𑆥𑇀𑆫𑆧𑆾𑆣𑆤𑆁 𑆑𑆫𑇀𑆠𑆶𑆁 𑆥𑆫𑆼𑆟 𑆩𑆤𑆮𑆴𑆰𑆪𑆳𑆠𑇀 𑇅
𑆪𑆡𑆽𑆠𑆢𑇀𑆢𑆸𑆰𑇀𑆛𑆴𑆑𑆬𑆴𑆠𑆪𑆳 𑆩𑆪𑆳 𑆖𑆴𑆖𑇀𑆗𑆑𑇀𑆠𑆴𑆩𑆾𑆲𑆒𑆳𑆢𑆳𑆥𑇀𑆫𑆪𑆠𑆴𑆫𑆴𑆠𑆴 𑆓𑆶𑆫𑆶𑆂
𑆮𑆫𑇀𑆟𑇀𑆪𑆠𑆼 𑇅𑆥𑆶𑆫𑇀𑆮𑆾𑆑𑇀𑆠𑆂 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆱𑆳𑆫𑆂 𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆠𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆱𑆩𑇀𑆘𑇀𑆚𑆳 𑆖𑆽𑆰𑆂 𑆯𑆑𑇀𑆠𑆾
𑆮𑆴𑆩𑆫𑇀𑆯𑆂 𑆱𑇀𑆮𑆯𑆑𑇀𑆠𑇀𑆪𑆳 𑆨𑆴𑆤𑇀𑆤𑆮𑆴𑆩𑆫𑇀𑆯𑆱𑆠𑇀𑆠𑆳𑆑𑇀𑆫𑆵𑆝𑆳𑆁 𑆑𑆬𑇀𑆥𑆴𑆠𑆶𑆁 𑆪𑆡𑆳 𑆠𑇀𑆮𑆼𑆠𑆠𑇀𑆑𑇀𑆫𑆵𑆝𑆳𑆨𑆾𑆑𑇀𑆠𑆳
𑆤𑆽𑆮 𑆱𑇀𑆮𑆱𑆠𑇀𑆠𑆳𑆪𑆳 𑆤𑆴𑆮𑆫𑇀𑆠𑆠𑆼 𑆠𑆡𑆳 𑆱𑆢𑇀𑆪𑆾𑆘𑆥𑇀𑆫𑆱𑆮𑆾 𑆤𑆠𑆫𑆳𑆁 𑆥𑆫𑆳𑆪𑆾𑆤𑆵𑆁
𑆫𑆲𑆠𑆴 𑇅𑆪𑆱𑇀𑆩𑆳𑆤𑇀𑆤𑆳𑆤𑇀𑆪𑆠𑆳 𑆮𑆴𑆫𑆲𑆴𑆠𑆱𑆠𑇀𑆠𑆳𑆫𑆷𑆥𑆼𑆟 𑆨𑆮𑆠𑆴 𑆠𑆱𑇀𑆩𑆳𑆤𑇀𑆤
𑆮𑆴𑆨𑆼𑆢𑆯𑇀𑆫𑆢𑇀𑆣𑆳𑆠𑇀𑆩𑆑𑆥𑇀𑆫𑆑𑇀𑆫𑆴𑆪𑆳 𑆪𑆖𑇀𑆗𑆑𑇀𑆠𑆾𑆖𑇀𑆖𑆴𑆠𑆶𑆁 𑆑𑇀𑆫𑆵𑆝𑆳𑆩𑆴𑆪𑆩𑇀 𑇅 𑆮𑆴𑆨𑆼𑆢𑆾 𑆤𑆱𑆠𑇀𑆥𑇀𑆫𑆯𑇀𑆤𑆾
𑆪𑆠𑆂 𑆱 𑆤 𑆨𑆮𑆠𑇀𑆪𑆠𑆂 𑆥𑇀𑆫𑆯𑇀𑆤 𑆍𑆮 𑆖𑆴𑆠𑇀𑆑𑇀𑆫𑆵𑆝𑆳 𑆮𑆴𑆨𑆳𑆓𑆑𑆬𑇀𑆥𑆴𑆠𑆨𑆷𑆠𑆴𑆥𑆢𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆠𑆼
𑆪𑆠𑇀𑆥𑆯𑆶𑆨𑆴𑆫𑇀𑆩𑆳𑆤𑆶𑆰𑇀𑆪𑆩𑆷𑆞𑆠𑆳𑆁 𑆧𑆾𑆣𑆪𑆠𑆴 𑆑𑆫𑆟𑆓𑆶𑆟𑆮𑆼𑆢𑆴𑆤𑆵𑆩𑇀 𑇅𑆍𑆠𑆠𑇀𑆥𑆫𑆴𑆓𑇀𑆫𑆲𑆾 𑆓𑆶𑆫𑆶𑆠𑆫𑆾
𑆪𑆡𑆳 𑆧𑆶𑆢𑇀𑆣𑇀𑆪𑆳𑆂 𑆱𑇀𑆮𑆬𑆑𑇀𑆰𑆟𑆳 𑆮𑆴𑆖𑆳𑆫𑆳𑆤𑇀𑆱𑇀𑆮𑆲𑆸𑆢𑆪𑆼 𑆮𑆴𑆯𑆼𑆰𑆩𑆱𑆼𑆤 𑆫𑆘𑆠𑆴 𑆪𑆢𑆴 𑆑𑆱𑇀𑆪𑆖𑆴𑆠𑇀
𑆑𑆬𑇀𑆥𑆤𑆳𑆠𑇀𑆩𑆴𑆑𑆳 𑆱𑇀𑆮𑆖𑆴𑆠𑇀𑆠𑆼 𑆮𑆴𑆮𑇀𑆫𑆴𑆪𑆠𑆼 𑇅 𑆠𑆡𑆽𑆮 𑆪𑆢𑆴
𑆢𑆶𑆂𑆱𑇀𑆮𑆥𑇀𑆤𑆑𑆬𑇀𑆥𑆴𑆠𑆱𑇀𑆮𑆫𑆷𑆥𑆥𑆫𑆴𑆓𑇀𑆫𑆲𑆳𑆬𑇀𑆬𑆳𑆔𑆮𑆩𑇀…𑆅𑆮 𑇅 𑆥𑆫𑆩𑆼𑆯𑆱𑆁𑆑𑆾𑆖𑆾𑆬𑇀𑆬𑆳𑆱𑆯𑆵𑆬𑆁
𑆠𑆖𑇀𑆖𑆠𑆶𑆫𑇀𑆡𑆑𑇀𑆫𑆴𑆠𑇀𑆪𑆳𑆥𑆴 𑆠𑆠𑇀𑆱𑆁𑆑𑆾𑆖𑆾𑆬𑇀𑆬𑆳𑆱𑆬𑆪𑆤𑆯𑆵𑆬𑆁 𑆠𑆶 𑆨𑆼𑆢𑆓𑇀𑆫𑆳𑆱 𑆅𑆠𑆴 𑆑𑆡𑇀𑆪𑆠𑆼
𑆪𑆠𑇀𑆥𑆚𑇀𑆖𑆩𑆩𑇀 𑇅 𑆍𑆰𑆾 𑆤 𑆨𑆼𑆢𑆮𑆴𑆥𑆠𑇀𑆠𑆴𑆫𑆢𑇀𑆮𑆪𑆱𑇀𑆦𑆶𑆫𑆟𑆳𑆫𑇀𑆡𑆼 𑆠𑆶
𑆖𑆴𑆤𑇀𑆠𑆤𑆳𑆨𑆴𑆥𑇀𑆫𑆱𑆷𑆠𑆢𑇀𑆮𑆤𑇀𑆢𑇀𑆮𑆢𑆸𑆰𑇀𑆛𑆴𑆓𑇀𑆫𑆳𑆱𑆂 𑆑𑆴𑆬 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆁 𑆯𑇀𑆫𑆵𑆠𑆤𑇀𑆠𑇀𑆫𑆳𑆬𑆾𑆑𑆼

𑆠𑆡𑆳𑆨𑆳𑆱𑆤𑆩𑆼𑆮𑆳𑆱𑇀𑆪 𑆢𑇀𑆮𑆽𑆠𑆩𑆶𑆑𑇀𑆠𑆁 𑆩𑆲𑆼𑆯𑆴𑆠𑆶𑆂  𑇅
𑆠𑆢𑇀𑆢𑇀𑆮𑆪𑆳𑆥𑆳𑆱𑆤𑆼𑆤𑆳𑆪𑆁 𑆥𑆫𑆳𑆩𑆫𑇀𑆯𑆾𑇁𑆨𑆴𑆣𑆵𑆪𑆠𑆼 𑇆𑇑𑇒𑇆

𑆅𑆠𑆴 𑆖𑆴𑆖𑇀𑆗𑆑𑇀𑆠𑆴𑆫𑆼𑆮 𑆯𑆑𑇀𑆠𑆳 𑆠𑆱𑇀𑆪𑆳 𑆘𑆳𑆜𑆫𑆁 𑆮𑆴𑆯𑆼𑆰𑆱𑆁𑆮𑆴𑆢𑆁 𑆱𑇀𑆮𑆪𑆾𑆤𑆿 𑆓𑇀𑆫𑆱𑆴𑆠𑆶𑆁 𑆪𑆠𑆂
𑆱 𑆤𑆴𑆫𑇀𑆩𑆴𑆠𑆱𑇀𑆠𑆪𑆳 𑆖 𑆤𑆴𑆠𑆫𑆳𑆁 𑆠𑆱𑇀𑆪𑆳𑆁 𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆂 𑆱 𑆤 𑆮𑇀𑆪𑆠𑆴𑆫𑆼𑆑𑆵 𑇅 𑆍𑆠𑆠𑇀𑆥𑇀𑆫𑆮𑆖𑆤𑆁
𑆪𑆾𑆓𑆴𑆤𑆾 𑆓𑆶𑆫𑆶𑆯𑆑𑇀𑆠𑆴𑆥𑇀𑆫𑆖𑆳𑆫𑆱𑆁𑆘𑆳𑆠𑆥𑆫𑆴𑆘𑇀𑆚𑆳𑆤𑆼 𑆩𑆴𑆬𑆠𑆴 𑆪𑆱𑇀𑆪𑆳𑆂 𑆱𑆳𑆫𑆾 𑆮𑆳𑆖𑆳 𑆤𑆴𑆫𑆶𑆥𑆳𑆒𑇀𑆪𑆂 𑇅

𑆱𑆁𑆑𑆾𑆖 𑆅𑆠𑆴 𑆱𑆁𑆑𑆶𑆖𑆴𑆠𑆱𑆠𑇀𑆠𑆳 𑆪𑆠𑇀𑆫 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆠𑆳 𑆱𑇀𑆮𑆪𑆁 𑆫𑆷𑆥𑆑𑆬𑆴𑆠𑆫𑆷𑆥𑆼𑆟
𑆢𑆫𑇀𑆯𑆪𑆠𑆴 𑆪𑆱𑇀𑆩𑆳𑆢𑇀𑆮𑇀𑆪𑆑𑇀𑆠𑆴𑆠𑆾𑆬𑇀𑆬𑆱𑆾 𑆢𑆼𑆯𑆩𑆤𑆱𑆩𑆶𑆢𑆳𑆪𑆫𑆷𑆥𑆠𑆪𑆳 𑇅 𑆪𑆡𑆳 𑆱𑆁𑆑𑆾𑆖𑆴𑆠𑆾
𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆘𑇀𑆚𑆳𑆤𑆠𑆳 𑆠𑆡𑆳 𑆠𑆢𑇀𑆮𑆴𑆑𑆳𑆱𑆴𑆠𑆳 𑆅𑆠𑆴 𑆓𑆶𑆫𑆶𑆮𑆴𑆯𑇀𑆫𑆳𑆟𑆴𑆠𑆮𑆴𑆢𑇀𑆪𑆳 𑇅 𑆪𑆢𑆴 𑆱𑆳 𑆠𑆢𑇀𑆪𑆠𑇀𑆥𑆷𑆫𑇀𑆮𑆡𑆳
𑆱𑇀𑆮𑆪𑆁𑆑𑆸𑆠𑆁 𑆓𑇀𑆫𑆱𑆠𑆴 𑆱𑆳 𑆱𑇀𑆮𑆱𑇀𑆮𑆨𑆳𑆮𑆳𑆤𑆶𑆒𑇀𑆪𑆳𑆠𑆸𑆥𑆚𑇀𑆖𑆩𑆑𑆸𑆠𑇀𑆪𑆳 𑆅𑆠𑆴 𑆑𑆡𑇀𑆪𑆠𑆼 𑇅 𑆪𑆠𑆂
𑆥𑇀𑆫𑆨𑆾𑆂 𑆱𑆁𑆱𑆳𑆫𑆩𑆾𑆑𑇀𑆰𑆤𑆵 𑆓𑆶𑆫𑆶𑆯𑆑𑇀𑆠𑆴𑆂 𑆱𑆫𑇀𑆮𑆮𑇀𑆪𑆳𑆥𑆴𑆑𑆳 𑆱𑆫𑇀𑆮𑆱𑆳𑆫 𑆅𑆮 𑆱𑆳 𑆠𑇀𑆫𑆴𑆨𑆷𑆩𑆴𑆰𑆶 𑆪𑆠𑇀𑆫
𑆨𑆼𑆢𑆾 𑆢𑆸𑆰𑇀𑆛𑆴𑆓𑆾𑆖𑆫𑆾 𑆪𑆳𑆱𑆶 𑆮𑆳𑆑𑇀𑆠𑇀𑆫𑆴𑆥𑆢𑆼𑆰𑆶 𑆥𑆯𑇀𑆪𑆤𑇀𑆠𑆵𑆩𑆣𑇀𑆪𑆩𑆳𑆮𑆽𑆒𑆫𑆵𑆰𑆶 𑇅
𑆥𑆯𑇀𑆪𑆤𑇀𑆠𑆵𑆖𑆑𑇀𑆫𑆁 𑆩𑆤𑇀𑆠𑇀𑆫𑆣𑆳𑆩𑆨𑆳𑆮𑆼𑆤 𑆨𑆮𑆠𑆴 𑆪𑆠𑇀𑆫 𑆨𑆼𑆢𑆂
𑆑𑆡𑆚𑇀𑆖𑆴𑆢𑆾𑆬𑇀𑆬𑆳𑆱𑆴𑆠𑆱𑇀𑆠𑇀𑆮𑆳𑆠𑇀𑆩𑆥𑇀𑆫𑆱𑆮𑆪𑆾𑆫𑇀𑆮𑆴𑆨𑆳𑆓𑆠𑇀𑆮𑆩𑇀 𑆄𑆠𑇀𑆩𑆤𑆴 𑆥𑇀𑆫𑆬𑆵𑆤𑆂 𑇅 𑆓𑆶𑆫𑆶𑆂
𑆱𑆫𑇀𑆮𑆱𑆳𑆫𑆨𑆳𑆮𑆼𑆤𑆼𑆲 𑆱𑇀𑆮𑆨𑆳𑆮𑆱𑆩𑆳𑆮𑆼𑆯𑆫𑆷𑆥𑆼𑆟 𑆪𑆯𑇀𑆖𑆴𑆢𑆳𑆤𑆤𑇀𑆢𑆬𑆑𑇀𑆰𑆤𑆳 𑇅 𑆥𑆯𑇀𑆪𑆤𑇀𑆠𑇀𑆪𑆳𑆁
𑆓𑆶𑆫𑆶𑆩𑆶𑆒𑆁 𑆮𑆴𑆩𑆫𑇀𑆯𑆮𑆼𑆢𑆑𑆩𑆤𑇀𑆠𑇀𑆫𑆢𑆸𑆯𑇀𑆪𑆠𑆪𑆳 𑆮𑆑𑇀𑆠𑆴 𑆪𑆂 𑆱𑆳 𑆮𑆳𑆓𑇀𑆪𑆳 𑆥𑆯𑇀𑆪𑆠𑆴 𑇅

𑆅𑆠𑆴 𑆩𑆣𑇀𑆪𑆩𑆳𑆖𑆑𑇀𑆫𑆁 𑆩𑆤𑆮𑆴𑆰𑆪𑆳 𑆪𑆠𑇀𑆫 𑆓𑆶𑆫𑆶𑆫𑇀𑆮𑆴𑆖𑆴𑆤𑇀𑆠𑆳𑆑𑆬𑇀𑆥𑆤𑆪𑆿 𑆫𑆲𑆱𑇀𑆪𑆑𑇀𑆫𑆩𑆫𑆷𑆥𑆼𑆟
𑆮𑆴𑆯𑆠𑆴 𑆱 𑆖 𑆱𑆳𑆣𑆑𑆱𑇀𑆪 𑆧𑆶𑆢𑇀𑆣𑆴𑆫𑇀𑆪𑆼𑆤 𑆯𑆶𑆣𑇀𑆪𑆠 𑆈𑆫𑇀𑆣𑇀𑆮𑆥𑆯𑇀𑆪𑆤𑇀𑆠𑆵𑆖𑆑𑇀𑆫𑆾𑆠𑇀𑆑𑆷𑆫𑇀𑆢𑆤𑆳𑆫𑇀𑆡𑆩𑇀 𑇅

𑆍𑆠𑆖𑇀𑆗𑆳𑆑𑇀𑆠𑆾𑆥𑆳𑆪𑆱𑆠𑇀𑆪𑆱𑆳𑆫𑆾 𑆪𑆡𑆾𑆑𑇀𑆠𑆩𑆨𑆴𑆤𑆮𑆓𑆶𑆥𑇀𑆠𑆼𑆤 𑆫𑆲𑆴𑆠𑆼 𑆠𑆱𑇀𑆪𑆠𑆤𑇀𑆠𑇀𑆫𑆳𑆬𑆾𑆑𑆼

𑆃𑆤𑆤𑇀𑆠𑆫𑆳𑆲𑇀𑆤𑆴𑆑𑆾𑆑𑇀𑆠𑆼𑇁𑆱𑇀𑆩𑆴𑆤𑇀𑆱𑇀𑆮𑆨𑆳𑆮𑆼 𑆥𑆳𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆼  𑇅
𑆥𑇀𑆫𑆮𑆴𑆮𑆴𑆑𑇀𑆰𑆶𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆱𑇀𑆪 𑆑𑆶𑆫𑇀𑆪𑆳𑆠𑇀𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆩𑆚𑇀𑆘𑆱𑆳 𑇆𑇒𑇆

𑆮𑆴𑆑𑆬𑇀𑆥𑆂 𑆱𑆁𑆱𑇀𑆑𑆸𑆠𑆂 𑆱𑆷𑆠𑆼 𑆮𑆴𑆑𑆬𑇀𑆥𑆁 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆱𑆁𑆱𑇀𑆑𑆸𑆠𑆩𑇀  𑇅
𑆱𑇀𑆮𑆠𑆶𑆬𑇀𑆪𑆁 𑆱𑆾𑇁𑆥𑆴 𑆱𑆾𑇁𑆥𑇀𑆪𑆤𑇀𑆪𑆁 𑆱𑆾𑇁𑆥𑇀𑆪𑆤𑇀𑆪𑆁 𑆱𑆢𑆸𑆯𑆳𑆠𑇀𑆩𑆑𑆩𑇀 𑇆𑇓𑇆

𑆖𑆠𑆶𑆫𑇀𑆰𑇀𑆮𑆼𑆮 𑆮𑆴𑆑𑆬𑇀𑆥𑆼𑆰𑆶 𑆪𑆂 𑆱𑆁𑆱𑇀𑆑𑆳𑆫𑆂 𑆑𑇀𑆫𑆩𑆳𑆢𑆱𑆿  𑇅
𑆃𑆱𑇀𑆦𑆶𑆛𑆂 𑆱𑇀𑆦𑆶𑆛𑆠𑆳𑆨𑆳𑆮𑆵 𑆥𑇀𑆫𑆱𑇀𑆦𑆶𑆛𑆤𑇀𑆱𑇀𑆦𑆶𑆛𑆴𑆠𑆳𑆠𑇀𑆩𑆑𑆂 𑇆𑇔𑇆

𑆠𑆠𑆂 𑆱𑇀𑆦𑆶𑆛𑆠𑆫𑆾 𑆪𑆳𑆮𑆢𑆤𑇀𑆠𑆼 𑆱𑇀𑆦𑆶𑆛𑆠𑆩𑆾 𑆨𑆮𑆼𑆠𑇀  𑇅
𑆃𑆱𑇀𑆦𑆶𑆛𑆳𑆢𑆿 𑆮𑆴𑆑𑆬𑇀𑆥𑆼 𑆖 𑆨𑆼𑆢𑆾𑇁𑆥𑇀𑆪𑆱𑇀𑆠𑇀𑆪𑆳𑆤𑇀𑆠𑆫𑆳𑆬𑆴𑆑𑆂 𑇆𑇕𑇆

𑆠𑆠𑆂 𑆱𑇀𑆦𑆶𑆛𑆠𑆩𑆾𑆢𑆳𑆫𑆠𑆳𑆢𑇀𑆫𑆷𑆥𑇀𑆪𑆥𑆫𑆴𑆮𑆸𑆁𑆲𑆴𑆠𑆳  𑇅
𑆱𑆁𑆮𑆴𑆢𑆨𑇀𑆪𑆼𑆠𑆴 𑆮𑆴𑆩𑆬𑆳𑆩𑆮𑆴𑆑𑆬𑇀𑆥𑆱𑇀𑆮𑆫𑆷𑆥𑆠𑆳𑆩𑇀 𑇆𑇖𑇆

𑆃𑆠𑆯𑇀𑆖 𑆨𑆽𑆫𑆮𑆵𑆪𑆁 𑆪𑆠𑇀𑆠𑆼𑆘𑆂 𑆱𑆁𑆮𑆴𑆠𑇀𑆱𑇀𑆮𑆨𑆳𑆮𑆑𑆩𑇀  𑇅
𑆨𑆷𑆪𑆾 𑆨𑆷𑆪𑆾 𑆮𑆴𑆩𑆸𑆯𑆠𑆳𑆁 𑆘𑆳𑆪𑆠𑆼 𑆠𑆠𑇀𑆱𑇀𑆦𑆶𑆛𑆳𑆠𑇀𑆩𑆠𑆳 𑇆𑇗𑇆

𑆅𑆠𑆴

𑆓𑆶𑆫𑆶𑆫𑆶𑆢𑆫𑆳𑆓𑇀𑆤𑆴𑆫𑆴𑆮𑆼𑆲 𑆪𑆾 𑆨𑇀𑆫𑆳𑆤𑇀𑆠𑆾𑆥𑆢𑆼𑆯𑆳𑆁𑆯𑇀𑆖𑆴𑆠𑇀𑆠𑆼 𑆱𑆫𑇀𑆮𑆯𑆳𑆱𑇀𑆠𑇀𑆫𑆱𑆳𑆫𑆾𑆬𑇀𑆬𑆳𑆱𑆳𑆫𑇀𑆡𑆼 𑆓𑇀𑆫𑆱𑆠𑆴 𑆪𑆂
𑆯𑆑𑇀𑆪 𑆇𑆠𑇀𑆱𑆳𑆢𑆴𑆠𑆖𑆴𑆠𑇀𑆥𑆢𑆼𑆤 𑆥𑇀𑆫𑆠𑇀𑆪𑆨𑆴𑆘𑇀𑆚𑆳𑆠𑆶𑆁 𑆪𑆳 𑆥𑇀𑆫𑆳𑆡𑆩𑆴𑆑𑆨𑆷𑆩𑆴𑆫𑆴𑆠𑆴 𑆥𑆯𑇀𑆪𑆤𑇀𑆠𑆵 𑇅

𑆃𑆤𑇀𑆠𑆠𑆾 𑆮𑆽𑆒𑆫𑆵𑆖𑆑𑇀𑆫𑆼 𑆪𑆠𑇀𑆱𑇀𑆡𑆷𑆬𑆢𑆼𑆲𑆩𑆲𑆳𑆨𑆷𑆠𑆨𑆷𑆩𑆴𑆫𑇀𑆓𑆶𑆫𑆶𑆂 𑆩𑆳𑆤𑆶𑆰𑆢𑆼𑆲𑆫𑆷𑆥𑆼𑆟𑆾𑆬𑇀𑆬𑆱𑇀𑆪𑆠𑆼
𑆪𑆾 𑆩𑆳𑆤𑆶𑆰𑆓𑆶𑆫𑆶𑆱𑆁𑆮𑆴𑆢𑆴𑆠𑆾 𑆪𑆱𑇀𑆪 𑆮𑆑𑇀𑆠𑇀𑆫𑆁 𑆠𑆢𑇀𑆮𑆖𑆤𑆁 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆳𑆨𑆴𑆥𑇀𑆫𑆳𑆪𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆁
𑆑𑆴𑆬 𑆪𑆘𑇀𑆘𑆳𑆓𑇀𑆫𑆢𑇀𑆪𑆶𑆑𑇀𑆠𑆩𑆷𑆫𑇀𑆠𑆴𑆨𑆳𑆮𑆾 𑆪𑆠𑇀𑆫 𑆮𑆼𑆢𑆤𑆳𑆥𑇀𑆠𑆑𑇀𑆫𑆴𑆪𑆳 𑆅𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆟𑆴 𑇅 𑆓𑆶𑆫𑆶𑆮𑆑𑇀𑆠𑇀𑆫𑆁
𑆠𑆢𑆵𑆪𑆠𑇀𑆫𑆴𑆨𑆷𑆩𑆴𑆓𑆽𑆖𑇀𑆗𑆽𑆮 𑆮𑆴𑆯𑆼𑆰𑆫𑆷𑆥𑆫𑆷𑆥𑆼𑆟 𑆮𑆳 𑆠𑆢𑇀𑆣𑆸𑆢𑆪𑆁
𑆱𑆩𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆳𑆨𑆴𑆩𑆶𑆒𑆠𑆳 𑇅

𑆪𑆡𑆾𑆑𑇀𑆠𑆩𑇀 𑆯𑇀𑆫𑆵𑆩𑆤𑇀𑆠𑇀𑆫𑆴𑆯𑆴𑆫𑆾𑆨𑆽𑆫𑆮𑆼

𑆓𑆶𑆫𑆾𑆫𑇀𑆓𑆶𑆫𑆶𑆠𑆫𑆳 𑆯𑆑𑇀𑆠𑆴𑆫𑇀𑆓𑆶𑆫𑆶𑆮𑆑𑇀𑆠𑇀𑆫𑆓𑆠𑆳 𑆨𑆮𑆼𑆠𑇀 𑇅

𑆅𑆠𑆴

𑆃𑆫𑇀𑆟𑆱𑆴𑆁𑆲𑆼𑆤𑆳𑆥𑆴 𑆠𑆤𑇀𑆩𑆲𑆳𑆤𑆪𑆥𑇀𑆫𑆑𑆳𑆯𑆼

…𑆓𑆶𑆫𑆶𑆮𑆑𑇀𑆠𑇀𑆫𑆖𑆴𑆢𑆶𑆬𑇀𑆬𑆳𑆱𑆮𑆴𑆑𑆳𑆱𑆼𑆤

𑆅𑆠𑆴

𑆍𑆠𑆠𑇀𑆖𑆳𑆩𑆶𑆢𑇀𑆫𑆴𑆑𑆳𑆩𑆲𑆳𑆤𑆪𑆥𑇀𑆫𑆑𑆳𑆯𑆼

𑆥𑆫𑆩𑆫𑆲𑆱𑇀𑆪𑆳 * * * 𑆓𑆶𑆫𑆶𑆮𑆫𑆩𑆶𑆒𑆱𑆩𑇀𑆥𑇀𑆫𑆢𑆳𑆪𑆱𑆢𑇀𑆧𑆵𑆘𑆩𑇀 𑇅

𑆃𑆠𑆾 𑆓𑆶𑆫𑆾 𑆪𑆢𑇀𑆮𑆳 𑆯𑇀𑆫𑆾𑆠𑇀𑆫𑆓𑆸𑆲𑆵𑆠𑆫𑆷𑆥𑆼𑆟 𑆮𑆳 𑆖𑆴𑆠𑇀𑆠𑆫𑆷𑆥𑆼𑆟 𑆮𑆳 𑆱𑆁𑆮𑆴𑆢𑇀𑆫𑆷𑆥𑆼𑆟 𑆮𑆳
𑆱𑇀𑆮𑆳𑆲𑆁𑆮𑆴𑆩𑆫𑇀𑆯𑆁 𑆨𑆷𑆩𑆳𑆮𑆖𑇀𑆗𑆴𑆢𑇀𑆫𑆼𑆟𑆳𑆨𑇀𑆪𑆶𑆠𑇀𑆑𑇀𑆫𑆩𑆪𑆠𑆴 𑆪𑆠𑇀𑆫 𑆤 𑆥𑇀𑆫𑆨𑆶𑆪𑆾𑆓𑆴𑆤𑆾𑆫𑇀𑆮𑆴𑆯𑆼𑆰𑆾’𑆥𑆴
𑆠𑆢𑇀𑆨𑆷𑆩𑆴𑆂 𑆥𑆫𑆼𑆠𑇀𑆪𑆶𑆖𑇀𑆪𑆠𑆼 𑆪𑆠𑇀𑆫𑆼𑆪𑆁 𑆪𑆾𑆓𑆵 𑆪𑆾𑆓𑆱𑇀𑆡𑆾 𑆨𑆮𑆼𑆖𑇀𑆖𑆳𑆤𑇀𑆠𑆠 𑆍𑆑𑆠𑆪𑆳 𑆠𑆠𑇀𑆱𑆩𑆠𑆳𑆁
𑆬𑆨𑆠𑆼 𑇅 𑆠𑆠𑇀𑆑𑇀𑆫𑆩𑆾 𑆪𑆾 𑆪𑆾𑆘𑆤𑆳𑆣𑇀𑆪𑆳𑆠𑇀𑆩𑆴𑆑𑆩𑆳𑆫𑇀𑆓𑆂 𑆥𑆳𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑇀𑆪𑆳𑆤𑆶𑆓𑇀𑆫𑆳𑆲𑆴𑆑𑆳𑆯𑆑𑇀𑆠𑆴𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆴𑆠𑆾
𑆪𑆱𑇀𑆪𑆳 𑆮𑆴𑆨𑆷𑆠𑆴𑆫𑆳𑆠𑇀𑆩𑆱𑆩𑆳𑆮𑆼𑆯𑆘𑆓𑆠𑇀𑆨𑆷𑆩𑆴𑆓𑆳 𑆑𑆴𑆬 𑇅 𑆪𑆡𑆾𑆑𑇀𑆠𑆩𑇀 𑆯𑇀𑆫𑆵𑆩𑆳𑆬𑆴𑆤𑆵𑆮𑆴𑆘𑆪𑆾𑆠𑇀𑆠𑆫𑆼

𑆘𑆪𑆤𑇀𑆠𑆴 𑆘𑆓𑆢𑆳𑆤𑆤𑇀𑆢𑆮𑆴𑆥𑆑𑇀𑆰𑆑𑇀𑆰𑆥𑆟𑆑𑇀𑆰𑆩𑆳𑆂  𑇅
𑆥𑆫𑆩𑆼𑆯𑆩𑆶𑆒𑆾𑆢𑇀𑆨𑆷𑆠𑆘𑇀𑆚𑆳𑆤𑆖𑆤𑇀𑆢𑇀𑆫𑆩𑆫𑆵𑆖𑆪𑆂 𑇆𑇑𑇆

𑆅𑆠𑆴

𑆃𑆠𑆾 𑆤 𑆥𑆫𑆳 𑆠𑇀𑆫𑆪𑆾𑆢𑆯𑆼 𑆓𑆶𑆫𑆶𑆮𑆫𑇀𑆥𑆾𑆨𑆳𑆮𑆼𑆤 𑆪𑆠𑆾 𑆤𑆴𑆠𑇀𑆪𑆳𑆤𑆤𑇀𑆢𑆩𑆪𑇀𑆪𑆳𑆁 𑆥𑆫𑆳𑆪𑆳𑆁 𑆓𑆶𑆫𑆶𑆂
𑆱𑆫𑇀𑆮𑆨𑆷𑆩𑆴𑆔𑆤𑆫𑆷𑆥𑆼𑆟 𑆨𑆮𑆠𑆴 𑇅 𑆱𑆳 𑆖𑆠𑆶𑆫𑇀𑆡𑆳 𑆩𑆕𑇀𑆓𑆬𑆳 𑆱𑇀𑆮𑆪𑆁 𑆥𑆫𑆳𑆱𑆁𑆮𑆴𑆢𑇀𑆢𑆼𑆮𑆵
𑆱𑆫𑇀𑆮𑆢𑆳

𑆓𑆶𑆫𑆶𑆫𑆲𑆱𑇀𑆪𑆁 𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆠𑆪𑆾𑆑𑇀𑆠𑆁 𑆯𑆴𑆠𑆴𑆑𑆟𑇀𑆜𑆼𑆤 𑆠𑆠𑇀𑆑𑆿𑆬𑆱𑆷𑆠𑇀𑆫𑆼

𑆃𑆮𑆴𑆖𑇀𑆗𑆴𑆤𑇀𑆤𑆩𑆾𑆮𑆬𑇀𑆬𑆴𑆑𑇀𑆫𑆩𑆳𑆪𑆳𑆠𑆩𑆫𑆵𑆖𑆴𑆱𑆁𑆑𑇀𑆫𑆳𑆩𑆟𑆩𑆼𑆮𑆽𑆑𑆾 𑆓𑆶𑆫𑆶𑆂 𑇆𑇑𑇆

𑆠𑆢𑆶𑆥𑆬𑆧𑇀𑆣𑆩𑆼𑆮 𑆠𑆠𑇀𑆠𑇀𑆮𑆩𑆼𑆑𑆾 𑆢𑆼𑆮𑆂 𑇆𑇒𑇆

𑆠𑆱𑇀𑆪𑆽𑆑𑆳 𑆱𑆲𑆘𑆳𑆲𑆁𑆨𑆳𑆮𑆨𑆷𑆩𑆴𑆯𑇀𑆖𑆴𑆖𑇀𑆗𑆑𑇀𑆠𑆴𑆂 𑇆𑇓𑇆

𑆪𑆡𑆽𑆠𑆢𑇀𑆓𑆶𑆫𑆶𑆫𑆼𑆮𑆽𑆑𑆾 𑆖𑆴𑆤𑇀𑆩𑆫𑆵𑆖𑆴𑆥𑇀𑆫𑆠𑆴𑆧𑆾𑆣𑆤𑆁 𑆑𑆱𑇀𑆩𑆴𑆁𑆯𑇀𑆖𑆴𑆢𑇀𑆪 𑆏𑆮𑆬𑇀𑆬𑆴𑆥𑇀𑆫𑆮𑆴𑆰𑇀𑆛𑆾’𑆥𑆴
𑆑𑆶𑆩𑆳𑆫𑆳𑆟𑆳𑆁 𑆑𑆶𑆬𑆘𑆤𑆾’𑆨𑆮𑆢𑇀𑆪𑆼𑆰𑆶 𑆠𑆼𑆰𑆳𑆁𑆩𑆳𑆠𑆳𑆯𑆕𑇀𑆑𑆴𑆠𑆳 𑆮𑆴𑆢𑆼𑆲𑆫𑆷𑆥𑆽𑆫𑇀𑆩𑆾𑆖𑆤𑆑𑇀𑆫𑆵𑆝𑆳𑆁
𑆑𑇀𑆫𑆵𑆝𑆠𑆴 𑇅 𑆃𑆠 𑆍𑆠𑆼𑆰𑆶 𑆘𑆤𑆼𑆰𑆶 𑆑𑆿𑆬𑆁 𑆘𑇀𑆚𑆳𑆤𑆁 𑆑𑆶𑆬𑆼𑆯𑇀𑆮𑆫𑆵𑆨𑆳𑆮𑆼𑆤 𑆱𑇀𑆮𑆪𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆠𑆼 𑇅
𑆃𑆠𑆯𑇀𑆖 𑆠𑆼𑆨𑇀𑆪𑆾 𑆓𑆶𑆫𑆶𑆫𑆾𑆮𑆬𑇀𑆬𑆴𑆱𑆩𑇀𑆑𑇀𑆫𑆳𑆩𑆟𑆁 𑆑𑆴𑆬 𑆪𑆠𑇀𑆦𑆶𑆬𑇀𑆬𑆠𑆴 𑆪𑆢𑆴
𑆠𑆠𑇀𑆱𑆶𑆥𑇀𑆫𑆴𑆪𑆳𑆩𑆶𑆒𑆱𑆶𑆫𑆱𑆴𑆑𑇀𑆠𑆁 𑆑𑆼𑆮𑆬𑆁 𑆧𑆑𑆶𑆬𑆩𑆴𑆮 𑆪𑆱𑇀𑆪 𑆦𑆶𑆬𑇀𑆬𑇀𑆪𑆤𑇀𑆠𑆼
𑆱𑇀𑆮𑆩𑆣𑇀𑆪𑆳𑆠𑇀𑆑𑆴𑆫𑆵𑆠𑆮𑆴𑆫𑆾𑆲𑆂 𑇅 𑆯𑆑𑇀𑆪𑆱𑇀𑆠𑆢𑆵𑆪𑆳𑆲𑆁𑆨𑆳𑆮𑆳𑆠𑇀𑆩𑆤𑆼𑆠𑇀𑆫𑆩𑆫𑆵𑆖𑆴𑆨𑆴𑆫𑆼𑆮𑆾𑆥𑆬𑆧𑇀𑆣𑆶𑆁
𑆤𑆳𑆡𑆂 𑇆𑇑𑇓𑇆

भिन्नयोरवभासो हि स्याद्घटाघटयोर्द्वयोः  ।
प्रकाशस्येव नान्यस्य भेदिनस्त्ववभासनम् ॥२॥

इति यथोत्पलदेवेन प्रकाशो वा प्रभुरिति यः सत्ताभातः स सर्वभोक्तापि
नतरां किंचित्प्रतिषेदनरूपं यतः स सर्वाधारः । यद्यप्यहं शक्तो प्रकाशो
नास्तीति वदितुं तु वचसः क्रीडां तिर एतन्नकीं भवति वस्तुतो यतश्चिन्तनं
चिन्तकासत्तया निवर्त्यम् । फलत आत्मा वा प्रकाश इति सततं वेदनहृदयं
यतस्तत्सारः सत्तात्मकश्च नैव वरणात्मको न संशयः । अद्वयो द्वयसम्मुख
इति विचारः शक्यः केनचिच्चेतितुं तु न केनचिद्वस्तुतः प्रकाशं शक्तो लभितुं
यमद्वयलक्षितमेषेणपरिग्रहेन यथा न शक्यं सत्तात्मकपदं लभितुं
तत्प्रतिपक्षनिक्षेपेन यतः सत्ताया विपक्षो न भवति किल । अभाव इत्यपि
मात्रचिन्ता यथा समुद्दिष्टं स्पन्दनिर्णये । द्वैतमेवमद्वैतस्य क्रीडापि न
तद्विपक्शः । द्वन्द्वग्रहणमिति चित्तलक्षणं स्वयमेवं तु प्रभुः सर्वगः
परेण वरणद्वैतादतो जीवेन चित्तेनार्थरूपेण प्रकाशो न शक्यो ग्रहीतुम् ।
तदर्थं प्रकाशस्वरूपस्याहंविमर्श एव च नाध्यवसायस्तत्प्रत्यभिज्ञानं
नयति ।

अतः प्रभुशक्तिः कारिकैव या शक्ता प्रबोधनं कर्तुं परेण मनविषयात् ।
यथैतद्दृष्टिकलितया मया चिच्छक्तिमोहखादाप्रयतिरिति गुरुः
वर्ण्यते ।पुर्वोक्तः परमेश्वरसारः स्वतन्त्रताहंविमर्शसम्ज्ञा चैषः शक्तो
विमर्शः स्वशक्त्या भिन्नविमर्शसत्ताक्रीडां कल्पितुं यथा त्वेतत्क्रीडाभोक्ता
नैव स्वसत्ताया निवर्तते तथा सद्योजप्रसवो नतरां परायोनीं
रहति ।यस्मान्नान्यता विरहितसत्तारूपेण भवति तस्मान्न
विभेदश्रद्धात्मकप्रक्रिया यच्छक्तोच्चितुं क्रीडामियम् । विभेदो नसत्प्रश्नो
यतः स न भवत्यतः प्रश्न एव चित्क्रीडा विभागकल्पितभूतिपदं प्रकाशते
यत्पशुभिर्मानुष्यमूढतां बोधयति करणगुणवेदिनीम् ।एतत्परिग्रहो गुरुतरो
यथा बुद्ध्याः स्वलक्षणा विचारान्स्वहृदये विशेषमसेन रजति यदि कस्यचित्
कल्पनात्मिका स्वचित्ते विव्रियते । तथैव यदि
दुःस्वप्नकल्पितस्वरूपपरिग्रहाल्लाघवम्…इव । परमेशसंकोचोल्लासशीलं
तच्चतुर्थक्रित्यापि तत्संकोचोल्लासलयनशीलं तु भेदग्रास इति कथ्यते
यत्पञ्चमम् । एषो न भेदविपत्तिरद्वयस्फुरणार्थे तु
चिन्तनाभिप्रसूतद्वन्द्वदृष्टिग्रासः किल । यथोक्तं श्रीतन्त्रालोके

तथाभासनमेवास्य द्वैतमुक्तं महेशितुः  ।
तद्द्वयापासनेनायं परामर्शोऽभिधीयते ॥१२॥

इति चिच्छक्तिरेव शक्ता तस्या जाठरं विशेषसंविदं स्वयोनौ ग्रसितुं यतः
स निर्मितस्तया च नितरां तस्यां संस्थितः स न व्यतिरेकी । एतत्प्रवचनं
योगिनो गुरुशक्तिप्रचारसंजातपरिज्ञाने मिलति यस्याः सारो वाचा निरुपाख्यः ।

संकोच इति संकुचितसत्ता यत्र परमेश्वरस्वतन्त्रता स्वयं रूपकलितरूपेण
दर्शयति यस्माद्व्यक्तितोल्लसो देशमनसमुदायरूपतया । यथा संकोचितो
विमर्शाज्ञानता तथा तद्विकासिता इति गुरुविश्राणितविद्या । यदि सा तद्यत्पूर्वथा
स्वयंकृतं ग्रसति सा स्वस्वभावानुख्यातृपञ्चमकृत्या इति कथ्यते । यतः
प्रभोः संसारमोक्षनी गुरुशक्तिः सर्वव्यापिका सर्वसार इव सा त्रिभूमिषु यत्र
भेदो दृष्टिगोचरो यासु वाक्त्रिपदेषु पश्यन्तीमध्यमावैखरीषु ।
पश्यन्तीचक्रं मन्त्रधामभावेन भवति यत्र भेदः
कथञ्चिदोल्लासितस्त्वात्मप्रसवयोर्विभागत्वम् आत्मनि प्रलीनः । गुरुः
सर्वसारभावेनेह स्वभावसमावेशरूपेण यश्चिदानन्दलक्षना । पश्यन्त्यां
गुरुमुखं विमर्शवेदकमन्त्रदृश्यतया वक्ति यः सा वाग्या पश्यति ।

इति मध्यमाचक्रं मनविषया यत्र गुरुर्विचिन्ताकल्पनयौ रहस्यक्रमरूपेण
विशति स च साधकस्य बुद्धिर्येन शुध्यत ऊर्ध्वपश्यन्तीचक्रोत्कूर्दनार्थम् ।

एतच्छाक्तोपायसत्यसारो यथोक्तमभिनवगुप्तेन रहिते तस्यतन्त्रालोके

अनन्तराह्निकोक्तेऽस्मिन्स्वभावे पारमेश्वरे  ।
प्रविविक्षुर्विकल्पस्य कुर्यात्संस्कारमञ्जसा ॥२॥

विकल्पः संस्कृतः सूते विकल्पं स्वात्मसंस्कृतम्  ।
स्वतुल्यं सोऽपि सोऽप्यन्यं सोऽप्यन्यं सदृशात्मकम् ॥३॥

चतुर्ष्वेव विकल्पेषु यः संस्कारः क्रमादसौ  ।
अस्फुटः स्फुटताभावी प्रस्फुटन्स्फुटितात्मकः ॥४॥

ततः स्फुटतरो यावदन्ते स्फुटतमो भवेत्  ।
अस्फुटादौ विकल्पे च भेदोऽप्यस्त्यान्तरालिकः ॥५॥

ततः स्फुटतमोदारताद्रूप्यपरिवृंहिता  ।
संविदभ्येति विमलामविकल्पस्वरूपताम् ॥६॥

अतश्च भैरवीयं यत्तेजः संवित्स्वभावकम्  ।
भूयो भूयो विमृशतां जायते तत्स्फुटात्मता ॥७॥

इति

गुरुरुदराग्निरिवेह यो भ्रान्तोपदेशांश्चित्ते सर्वशास्त्रसारोल्लासार्थे ग्रसति यः
शक्य उत्सादितचित्पदेन प्रत्यभिज्ञातुं या प्राथमिकभूमिरिति पश्यन्ती ।

अन्ततो वैखरीचक्रे यत्स्थूलदेहमहाभूतभूमिर्गुरुः मानुषदेहरूपेणोल्लस्यते
यो मानुषगुरुसंविदितो यस्य वक्त्रं तद्वचनं परमेश्वराभिप्रायप्रतिबिम्बं
किल यज्जाग्रद्युक्तमूर्तिभावो यत्र वेदनाप्तक्रिया इन्द्रियाणि । गुरुवक्त्रं
तदीयत्रिभूमिगैच्छैव विशेषरूपरूपेण वा तद्धृदयं
समाहंविमर्शाभिमुखता ।

यथोक्तम् श्रीमन्त्रिशिरोभैरवे

गुरोर्गुरुतरा शक्तिर्गुरुवक्त्रगता भवेत् ।

इति

अर्णसिंहेनापि तन्महानयप्रकाशे

…गुरुवक्त्रचिदुल्लासविकासेन

इति

एतत्चामुद्रिकामहानयप्रकाशे

परमरहस्या * * * गुरुवरमुखसम्प्रदायसद्बीजम् ।

अतो गुरो यद्वा श्रोत्रगृहीतरूपेण वा चित्तरूपेण वा संविद्रूपेण वा
स्वाहंविमर्शं भूमावच्छिद्रेणाभ्युत्क्रमयति यत्र न प्रभुयोगिनोर्विशेषो’पि
तद्भूमिः परेत्युच्यते यत्रेयं योगी योगस्थो भवेच्चान्तत एकतया तत्समतां
लभते । तत्क्रमो यो योजनाध्यात्मिकमार्गः पारमेश्वर्यानुग्राहिकाशक्तिप्रवर्तितो
यस्या विभूतिरात्मसमावेशजगत्भूमिगा किल । यथोक्तम् श्रीमालिनीविजयोत्तरे

जयन्ति जगदानन्दविपक्षक्षपणक्षमाः  ।
परमेशमुखोद्भूतज्ञानचन्द्रमरीचयः ॥१॥

इति

अतो न परा त्रयोदशे गुरुवर्पोभावेन यतो नित्यानन्दमय्यां परायां गुरुः
सर्वभूमिघनरूपेण भवति । सा चतुर्था मङ्गला स्वयं परासंविद्देवी
सर्वदा

गुरुरहस्यं सूक्ष्मतयोक्तं शितिकण्ठेन तत्कौलसूत्रे

अविच्छिन्नमोवल्लिक्रमायातमरीचिसंक्रामणमेवैको गुरुः ॥१॥

तदुपलब्धमेव तत्त्वमेको देवः ॥२॥

तस्यैका सहजाहंभावभूमिश्चिच्छक्तिः ॥३॥

यथैतद्गुरुरेवैको चिन्मरीचिप्रतिबोधनं कस्मिंश्चिद्य ओवल्लिप्रविष्टो’पि
कुमाराणां कुलजनो’भवद्येषु तेषांमाताशङ्किता विदेहरूपैर्मोचनक्रीडां
क्रीडति । अत एतेषु जनेषु कौलं ज्ञानं कुलेश्वरीभावेन स्वयं प्रकाशते ।
अतश्च तेभ्यो गुरुरोवल्लिसम्क्रामणं किल यत्फुल्लति यदि
तत्सुप्रियामुखसुरसिक्तं केवलं बकुलमिव यस्य फुल्ल्यन्ते
स्वमध्यात्किरीतविरोहः । शक्यस्तदीयाहंभावात्मनेत्रमरीचिभिरेवोपलब्धुं
नाथः ॥१३॥

Bhinnayoravabhāso hi syādghaṭāghaṭayordvayoḥ  |
Prakāśasyeva nānyasya bhedinastvavabhāsanam || 2 ||

Iti yathotpaladevena prakāśo vā prabhuriti yaḥ sattābhātaḥ sa sarvabhoktāpi natarāṃ kiṃcitpratiṣedanarūpaṃ yataḥ sa sarvādhāraḥ | Yadyapyahaṃ śakto prakāśo nāstīti vadituṃ tu vacasaḥ krīḍāṃ tira etannakīṃ bhavati vastuto yataścintanaṃ cintakāsattayā nivartyam | Phalata ātmā vā prakāśa iti satataṃ vedanahṛdayaṃ yatastatsāraḥ sattātmakaśca naiva varaṇātmako na saṃśayaḥ | Advayo dvayasammukha iti vicāraḥ śakyaḥ kenaciccetituṃ tu na kenacidvastutaḥ prakāśaṃ śakto labhituṃ yamadvayalakṣitameṣeṇaparigrahena yathā na śakyaṃ sattātmakapadaṃ labhituṃ tatpratipakṣanikṣepena yataḥ sattāyā vipakṣo na bhavati kila | Abhāva ityapi mātracintā yathā samuddiṣṭaṃ spandanirṇaye | Dvaitamevamadvaitasya krīḍāpi na tadvipakśaḥ | Dvandvagrahaṇamiti cittalakṣaṇaṃ svayamevaṃ tu prabhuḥ sarvagaḥ pareṇa varaṇadvaitādato jīvena cittenārtharūpeṇa prakāśo na śakyo grahītum | Tadarthaṃ prakāśasvarūpasyāhaṃvimarśa eva ca nādhyavasāyastatpratyabhijñānaṃ nayati |

Ataḥ prabhuśaktiḥ kārikaiva yā śaktā prabodhanaṃ kartuṃ pareṇa manaviṣayāt | Yathaitaddṛṣṭikalitayā mayā cicchaktimohakhādāprayatiriti guruḥ varṇyate |Purvoktaḥ parameśvarasāraḥ svatantratāhaṃvimarśasamjñā caiṣaḥ śakto vimarśaḥ svaśaktyā bhinnavimarśasattākrīḍāṃ kalpituṃ yathā tvetatkrīḍābhoktā naiva svasattāyā nivartate tathā sadyojaprasavo natarāṃ parāyonīṃ rahati |Yasmānnānyatā virahitasattārūpeṇa bhavati tasmānna vibhedaśraddhātmakaprakriyā yacchaktoccituṃ krīḍāmiyam | Vibhedo nasatpraśno yataḥ sa na bhavatyataḥ praśna eva citkrīḍā vibhāgakalpitabhūtipadaṃ prakāśate yatpaśubhirmānuṣyamūḍhatāṃ bodhayati karaṇaguṇavedinīm |Etatparigraho gurutaro yathā buddhyāḥ svalakṣaṇā vicārānsvahṛdaye viśeṣamasena rajati yadi kasyacit kalpanātmikā svacitte vivriyate | Tathaiva yadi duḥsvapnakalpitasvarūpaparigrahāllāghavam…iva | Parameśasaṃkocollāsaśīlaṃ taccaturthakrityāpi tatsaṃkocollāsalayanaśīlaṃ tu bhedagrāsa iti kathyate yatpañcamam | Eṣo na bhedavipattiradvayasphuraṇārthe tu cintanābhiprasūtadvandvadṛṣṭigrāsaḥ kila | Yathoktaṃ śrītantrāloke

Tathābhāsanamevāsya dvaitamuktaṃ maheśituḥ  |
Taddvayāpāsanenāyaṃ parāmarśo'bhidhīyate || 12 ||

Iti cicchaktireva śaktā tasyā jāṭharaṃ viśeṣasaṃvidaṃ svayonau grasituṃ yataḥ sa nirmitastayā ca nitarāṃ tasyāṃ saṃsthitaḥ sa na vyatirekī | Etatpravacanaṃ yogino guruśaktipracārasaṃjātaparijñāne milati yasyāḥ sāro vācā nirupākhyaḥ |

Saṃkoca iti saṃkucitasattā yatra parameśvarasvatantratā svayaṃ rūpakalitarūpeṇa darśayati yasmādvyaktitollaso deśamanasamudāyarūpatayā | Yathā saṃkocito vimarśājñānatā tathā tadvikāsitā iti guruviśrāṇitavidyā | Yadi sā tadyatpūrvathā svayaṃkṛtaṃ grasati sā svasvabhāvānukhyātṛpañcamakṛtyā iti kathyate | Yataḥ prabhoḥ saṃsāramokṣanī guruśaktiḥ sarvavyāpikā sarvasāra iva sā tribhūmiṣu yatra bhedo dṛṣṭigocaro yāsu vāktripadeṣu paśyantīmadhyamāvaikharīṣu | Paśyantīcakraṃ mantradhāmabhāvena bhavati yatra bhedaḥ kathañcidollāsitastvātmaprasavayorvibhāgatvam ātmani pralīnaḥ | Guruḥ sarvasārabhāveneha svabhāvasamāveśarūpeṇa yaścidānandalakṣanā | Paśyantyāṃ gurumukhaṃ vimarśavedakamantradṛśyatayā vakti yaḥ sā vāgyā paśyati |

Iti madhyamācakraṃ manaviṣayā yatra gururvicintākalpanayau rahasyakramarūpeṇa viśati sa ca sādhakasya buddhiryena śudhyata ūrdhvapaśyantīcakrotkūrdanārtham |

Etacchāktopāyasatyasāro yathoktamabhinavaguptena rahite tasyatantrāloke

Anantarāhnikokte'sminsvabhāve pārameśvare  |
Pravivikṣurvikalpasya kuryātsaṃskāramañjasā || 2 ||

Vikalpaḥ saṃskṛtaḥ sūte vikalpaṃ svātmasaṃskṛtam  |
Svatulyaṃ so'pi so'pyanyaṃ so'pyanyaṃ sadṛśātmakam || 3 ||

Caturṣveva vikalpeṣu yaḥ saṃskāraḥ kramādasau  |
Asphuṭaḥ sphuṭatābhāvī prasphuṭansphuṭitātmakaḥ || 4 ||

Tataḥ sphuṭataro yāvadante sphuṭatamo bhavet  |
Asphuṭādau vikalpe ca bhedo'pyastyāntarālikaḥ || 5 ||

Tataḥ sphuṭatamodāratādrūpyaparivṛṃhitā  |
Saṃvidabhyeti vimalāmavikalpasvarūpatām || 6 ||

Ataśca bhairavīyaṃ yattejaḥ saṃvitsvabhāvakam  |
Bhūyo bhūyo vimṛśatāṃ jāyate tatsphuṭātmatā || 7 ||

Iti

Gururudarāgniriveha yo bhrāntopadeśāṃścitte sarvaśāstrasārollāsārthe grasati yaḥ śakya utsāditacitpadena pratyabhijñātuṃ yā prāthamikabhūmiriti paśyantī |

Antato vaikharīcakre yatsthūladehamahābhūtabhūmirguruḥ mānuṣadeharūpeṇollasyate yo mānuṣagurusaṃvidito yasya vaktraṃ tadvacanaṃ parameśvarābhiprāyapratibimbaṃ kila yajjāgradyuktamūrtibhāvo yatra vedanāptakriyā indriyāṇi | Guruvaktraṃ tadīyatribhūmigaicchaiva viśeṣarūparūpeṇa vā taddhṛdayaṃ samāhaṃvimarśābhimukhatā |

Yathoktam śrīmantriśirobhairave

Gurorgurutarā śaktirguruvaktragatā bhavet |

Iti

Arṇasiṃhenāpi tanmahānayaprakāśe

…guruvaktracidullāsavikāsena

Iti

Etatcāmudrikāmahānayaprakāśe

Paramarahasyā * * * guruvaramukhasampradāyasadbījam |

Ato guro yadvā śrotragṛhītarūpeṇa vā cittarūpeṇa vā saṃvidrūpeṇa vā svāhaṃvimarśaṃ bhūmāvacchidreṇābhyutkramayati yatra na prabhuyoginorviśeṣo’pi tadbhūmiḥ paretyucyate yatreyaṃ yogī yogastho bhaveccāntata ekatayā tatsamatāṃ labhate | Tatkramo yo yojanādhyātmikamārgaḥ pārameśvaryānugrāhikāśaktipravartito yasyā vibhūtirātmasamāveśajagatbhūmigā kila | Yathoktam śrīmālinīvijayottare

Jayanti jagadānandavipakṣakṣapaṇakṣamāḥ  |
Parameśamukhodbhūtajñānacandramarīcayaḥ || 1 ||

Iti

Ato na parā trayodaśe guruvarpobhāvena yato nityānandamayyāṃ parāyāṃ guruḥ sarvabhūmighanarūpeṇa bhavati | Sā caturthā maṅgalā svayaṃ parāsaṃviddevī sarvadā

Gururahasyaṃ sūkṣmatayoktaṃ śitikaṇṭhena tatkaulasūtre

Avicchinnamovallikramāyātamarīcisaṃkrāmaṇamevaiko guruḥ || 1 ||

Tadupalabdhameva tattvameko devaḥ || 2 ||

Tasyaikā sahajāhaṃbhāvabhūmiścicchaktiḥ || 3 ||

Yathaitadgururevaiko cinmarīcipratibodhanaṃ kasmiṃścidya ovallipraviṣṭo’pi kumārāṇāṃ kulajano’bhavadyeṣu teṣāṃmātāśaṅkitā videharūpairmocanakrīḍāṃ krīḍati | Ata eteṣu janeṣu kaulaṃ jñānaṃ kuleśvarībhāvena svayaṃ prakāśate | Ataśca tebhyo gururovallisamkrāmaṇaṃ kila yatphullati yadi tatsupriyāmukhasurasiktaṃ kevalaṃ bakulamiva yasya phullyante svamadhyātkirītavirohaḥ | Śakyastadīyāhaṃbhāvātmanetramarīcibhirevopalabdhuṃ nāthaḥ || 13 ||

Guru (guruḥ) is the most important factor (guru-tamaḥ) for spiritual aspirants (sādhakebhyaḥ), as (yathā) He (saḥ) is the Key to the Door of God (īśvara-dvāra-vidaṇḍaḥ), which (yat) leads (nayati) to the Supreme Union (with Him) (mahā-melāpam). Guru (guruḥ) is necessary for the success (siddhi-yogyaḥ) on the path of Yoga (yoga-marge), as (yataḥ) He (saḥ) is the only one (ekaḥ) (Who is) capable (śaktaḥ) of opening (nir-bhettum) the path of Yoga (yoga-mārgam) with the Act of bestowing Initiation (dīkṣa-sam-pādanena) by which (tasmāt) a person (kaścid) is able (śakyaḥ) to enter (praveśayitum) the process of (spiritual) elevation (pra-kriyāyām). Kṣemarāja (kṣemarājena) said before (uktam) that (yathā) the Power of the Supreme Lord (prabhu-śaktiḥ) Who (yā) bestows Grace (prasāda-dā) is (eva) the Guru (guruḥ). She (sā) is active (vyavaharati) in a spiritual aspirant (sādhake) -without any break (acchidreṇa)- during his way leading (to Union) (tat-mahā-ānaya-antarā) and (ca) regulates (śāsti) all the experiences (anubhavān) of the yogī (yoginaḥ). Therefore (ataḥ), he (saḥ) is called (viśrutaḥ) spiritual disciple --lit. one who is to be taught or regulated-- (śiṣyaḥ).

As (yasmāt) spiritual ignorance (ajñānam) is composed of dualistic perception of the perfect non-dual Reality (pari-pūrṇa-advaya-dvidhā-vedana-ātmakam), spiritual enlightenment (pra-bodhanam…tasmāt) is composed of the opposite (tat-prati-pakṣa-mayam), but only (khalu) in the sphere of words (vacas-viṣaye). Though (yadi-api) non-dual Reality (advaya-tattvam) is not (na-eva) something (kimcid) anybody (kenacid) could (yat-śakyam) grasp (grahītum) with the device of negation (niṣedhena), as (yathā) venerable Utpaladeva (śrīmat-utpaladevena) said (uktam) in his Īśvarapratyabhijñākārikā (īśvara-prati-abhijñi):

“The duality or pair (dvayoḥ) of ‘a jar’ and ‘not a jar’ (ghaṭa-āghaṭayoḥ), (which) is manifestation (avabhāsaḥ) of difference (bhinnayoḥ) is possible (hi…syāt), but (tu) the other (anyasya), like Prakāśa (prakāśasya-iva), has no (na) appearance (avabhāsanam) of separation (bhedinaḥ…iti) | | ”

(Īśvarapratyabhijñākārikā 1.6.2)

According to Utpaladeva (yathā-utpaladevena), Prakāśa (prakāśaḥ) or (vā) the Lord (prabhuḥ… iti) Who (yaḥ) is the Splendor of Existence (sattā-bhā) -consequently (ataḥ)-, is (saḥ) the Experiencer of everything (sarva-bhoktāpi), never (natarām) appears as the negation of something (kiṃcit-prati-ṣedana-rūpam), as (yataḥ) He (saḥ) is the base of all (sarva-ādhāraḥ). Though (yadi-api) I (aham) can (śaktaḥ) say (vaditum) that (iti) “Prakāśa (prakāśaḥ) does not (na) exist (asti)”, but (tu) beyond (tiraḥ) the play (krīḍām) of words (vacasaḥ), this (etat) does never (nakīm) exist (bhavati) in reality (vastutaḥ) as (yatas) the act of thinking (cintanam) together with the negation or non-existence of the thinker himself (cintaka-asattayā) is considered to be invalid (nivartyam). Consequently (phalataḥ), the Self (ātmā) or (vā) Prakāśa (prakāśaḥ) is always (satatam) the core of any perception or apprehension (vedana-hṛdayam), hence (yataḥ), His Essence (tat-sāraḥ) consists of ‘Being’ (sattā-ātmakaḥ) and not (na-eva) of ‘selection or choosing’ (varaṇa-ātmakaḥ), no (na) doubt about it (saṃśayaḥ).

Anybody (kenacid) can (śakyaḥ) think (vicāraḥ…cetitum) that (tat) ‘non-duality (advayaḥ) is the opposite of duality (dvaya-sammukha)’ but (tu) no one (na-kenacid) can (śaktaḥ) truly (vastutaḥ) reach (labhitum) Prakāśa (prakāśam) -which (yam) is considered to be non-dualistic in nature (advaya-lakṣitam)- with this understanding (eṣeṇa-parigrahena) as (yathā) it is impossible (na…śakyam) to reach (labhitum) the state of ‘Being’ (sattā-ātmaka-padam) by abandoning Its opposite (tat-prati-pakṣa-nikṣepena), because (yatas) the opposite (vipakṣaḥ) of ‘Being’ (sattāyāḥ) does not (na) exist (bhavati…kila). Duality (dvaitam) is truly (evam) the Play (krīḍā) of non-duality (advaitasya) and (api) not (na) its opposite (tat-vipakśaḥ). Also (api) ‘non-existence’ (abhāvaḥ) is merely (mātra) a thought (cintā), as (yathā) it has been explained (samuddiṣṭam) at length in Spandanirṇaya (spanda-nirṇaye) |

‘To be devoted to the pair of opposites’ (dvandva-grahaṇam) is (iti) itself (svayam…evam) the nature of mind (citta-lakṣaṇam), but (tu) the Lord (prabhuḥ) is all-pervading (sarvagaḥ) beyond (pareṇa) the duality of ‘the act of selection’ (varaṇa-dvaitāt), hence (ataḥ), an individual being (jīvena) who is the mind (cittena), cannot (na…śakyaḥ) grab (grahītum) Prakāśa (prakāśaḥ) as its object of perception (artha-rūpeṇa). Therefore (tat-artham), the nature of Prakāśa (prakāśa-svarūpasya) is nothing but (eva) Self-awareness (aham-vimarśaḥ) and (ca) no mental process (na-adhyavasāyaḥ) leads (nayati) to its recognition (tat-prati-abhi-jñānam).

So (ataḥ), the Power of the Lord (prabhu-śaktiḥ) acts as a factor (kārikā…eva) Who (yā) is able (śaktā) to perform (kartum) Self-illumination (pra-bodhanam) beyond (pareṇa) the realm of mind (mana-viṣayāt). Furnished with this viewpoint (etat-dṛṣṭi-kalitā), I (mayā) describe (varṇyate) the Guru (guruḥ) as (iti) ‘Cit-śaktimohakhādāprayatiḥ’ or ‘The illusion-devouring intention of the Power of Consciousness’ (cit-śakti-moha-khādā-prayatiḥ).

It has already been explained (purva-uktaḥ) that the Supreme Lord has an Essence (param-īśvara-sāraḥ), which is called ‘Consciousness of Self-dependency’ (sva-tantratā-aham-vimarśa-samjñā) and (ca) this (eṣaḥ) Consciousness (vimarśaḥ) by Its own Power (sva-śaktyā) is able (śaktaḥ) to give birth (kalpitum) to the Play of the existence of differentiated awareness (bhinna-vimarśa-sattā-krīḍām), but (tu) as (yathā) the experiencer of this Play (etat-krīḍā-bhoktā) never (na…eva) ceases (nivartate) to exist (sva-sattāyāḥ), the (tathā) newly born product --i.e. the individual being-- (sadyoja-prasavaḥ) never (natarām) leaves (rahati) the Womb of the Supreme (parā-yonīm).

As (yasmāt) no (na) real difference (anya-tā) in the form of separated existence (virahita-sattā-rūpeṇa) shines (bhavati), no (tasmān…na) method which is based on the belief in separation (vibheda-śraddhā-ātmaka-prakriyā) can (yat… śaktā) put an end (uccitum) to this (iyam) Play (krīḍām). Separation (vibhedaḥ) is not (na) the real problem (sat-praśnaḥ), as (yataḥ) it (sa) is not (na) existing (bhavati). The problem (ataḥ… praśnaḥ) is only (eva) the Play of Consciousness (cit-krīḍā) (, which) displays (prakāśate) the state of an imagined existence of separation (vibhāga-kalpita-bhūti-padam), which (yat) makes the individual beings experience (paśubhiḥ…bodhayati) confusion of human condition (mānuṣya-mūḍhatām), knows only the merits of the senses (karaṇa-guṇa-vedinīm).

It is important (gurutaraḥ) to understand (pari-grahaḥ) this (etat) because (yathā) human intellect (buddhyāḥ) has a special characteristic (sva-lakṣaṇā) (which) dyes (rajati) ideas (vicārān) with different weights (viśeṣa-masena) in one’s heart (sva-hṛdaye) when (yadi) the imaginary nature (kalpana-ātmikā) of something (kasyacit) is revealed (vivriyate) in one’s mind (sva-citte). Just like (tathā-eva) when (yadi) there is a relief (lāghavam…iva) coming from the understanding of a bad dream’s imaginary nature --i.e. that it was just a dream-- (duḥ-svapna-kalpita-sva-rūpa-parigrahāt).

The Supreme Lord’s habit of manifesting limitation (parama-īśa-saṃkoca-ullāsa-śīlam) is His fourth Act (tat-caturtha-krityā), and (api) the habit of dissolving the manifestation of limitation (tat-saṃkoca-ullāsa-layana-śīlam) is (tu) called (kathyate) ‘consuming of duality’ (bheda-grāsaḥ…iti) which (yat) is the fifth (pañcamam). This is (eṣaḥ) not (na) the destruction of duality (bheda-vipattiḥ) for the sake of the shining of non-duality (advaya-sphuraṇa-arthe), but (tu) rather (kila) the consuming of the viewpoint of the pair of opposites generated by thoughts (cintanā-abhi-prasūta-dvandva-dṛṣṭi-grāsaḥ). As it has been said (yathā-uktaṃ) in venerable Tantrāloka (śrītantrāloke):

“Likewise (tathā), duality (dvaitam) is said to be (uktam) the manifestation (ābhāsanam eva) of this Great Lord (asya...mahā-īśituḥ). By removing that twofold nature (tad-dvaya-apāsanena), this (ayam) (which is left) is called (abhidhīyate) Consciousness (parāmarśaḥ…iti) | | ”

(Tantrāloka 4.12)

Only (eva) the Power of Consciousness (cit-śaktiḥ) can (śaktā) consume (grasitum) Her (tasyāḥ) child --lit. offspring-- (jāṭharam) (or) individual perception --i.e. feeling of individuality-- (viśeṣa-saṃvidam) in Her own Womb (sva-yonau), because (yataḥ) he (saḥ) is created (nirmitaḥ) by Her (tayā) and (ca) remains (sam-sthitaḥ) in Her (tasyām) all the time (nitarām), (in the sense that) he (saḥ) is not (na) different (from Her) (vyatirekī). This (etat) interpretation (pra-vacanam) coincides (milati) with a yogī’s (yoginaḥ) experiences born from the Activity of the Guru’s Power (guru-śakti-pra-cāra-sam-jāta-pari-jñāne), of which (yasyāḥ) Essence (sāraḥ) is indescribable (nirupākhyaḥ) by words (vācā).  |

Limitation (sam-kocaḥ) is (iti) a contracted existence (sam-kucita-sattā), where (yatra) the Freedom of the Supreme Lord (parama-īśvara-sva-tantratā) shows (darśayati) Herself (svayam) imbued with form (rūpa-kalita-rūpeṇa) from which (yasmāt) the manifestation of individuality (vyaktitā-ullāsaḥ) (, which) assumes the appearances of the aggregate of mind and body (comes forth) (deśa-mana-samudāya-rūpatayā). As (yathā) contraction (sam-kocitaḥ) is the nature of ignorance of Self-awareness (vimarśa-ajñānatā), Expansion of It --i.e Self-awareness-- (tathā…tat-vikāsitā) is (iti) the Wisdom bestowed by the Guru (guru-viśrāṇita-vidyā). When (yadi) It --i.e. the Expansion-- (sā) consumes (grasati) what (tat-yat) (She) previously (pūrvathā) created --i.e. individual confusion-- (svayam-kṛtam), She (sā) is (iti) called (kathyate) the fifth Act of the Lord revealing one’s one True Nature (sva-sva-bhāva-anukhyātṛ-pañcama-kṛtyā).  |

As (yataḥ) the Liberating Power (saṃsāra-mokṣanī) of the Lord (prabhoḥ) that is the Power of the Guru (guru-śaktiḥ) is all-pervading (sarva-vyāpikā) like (iva) the Essence of All (sarva-sāraḥ), She (sā) exists on (all) the three planes (of Reality) (tri-bhūmiṣu) where (yatra) duality (bhedaḥ) is displayed (dṛṣṭi-gocaraḥ), namely (yāsu), in the three states of Speech (vāc-tri-padeṣu) (that are) paśyantī (or higher), vaikharī (or lower) and madhyamā (or middle) (paśyantī-madhyamā-vaikharīṣu)  |

The realm of Paśyantī (paśyantī-cakram) exists (bhavati) as the abode of the Mantra-s (mantra-dhāma-bhāvena), where (yatra) duality (bhedaḥ) is manifested (ullāsitaḥ) for a certain degree (kathañcit), but (tu) separation (vibhāga-tvam) of the Self and its product (ātma-prasavayoḥ) is dissolved (pralīnaḥ) into the Self (ātmani). Here (iha) the Guru (guruḥ) (exists) as the Core or Heart of everyone (sarva-sāra-bhāvena) in the form of Samāveśa or Absorption into one’s own essential nature --i.e. spiritual trance-- (sva-bhāva-samāveśa-rūpeṇa), which (yaḥ) is characterized by the Bliss of Consciousness (cit-ānanda-lakṣanā). In paśyantī (paśyantyām), the Mouth of the Guru (guru-mukham) speaks (vakti) with the Vision of the Mantra-s --i.e. with the experience of “I am Consciousness”--, (which) makes Self-awareness known (vimarśa-vedaka-mantra-dṛśyatayā) because (yataḥ) She (sā) is the Speech (vāk) which (yā) Sees (paśyati).

The realm of Madhyamā (madhyamā-cakram) is the sphere of mind (mana-viṣayā), where (yatra) the Guru (guruḥ) acts (viśati) in the form of a mysterious process (rahasya-krama-rūpeṇa) of thoughts and ideas (vicintā-kalpanayoḥ) and (ca) purifies (saḥ…yena…śudhyate) the aspirant’s (sādhakasya) intellect (buddhiḥ) to leap into the higher realm of Paśyantī (ūrdhva-paśyantī-cakra-utkūrdana-artham).

This (etat) is the real essence (satya-sāraḥ) of Śāktopāya (śākta-upāya), as (yathā) it has been secretly (rahite) mentioned (uktam) by Abhinavagupta (abhinavaguptena) in his (tasya) Tantrāloka (tantrāloke):

“The one who desires to enter (pravivikṣuḥ) into this essential nature of the Supreme Lord, which was mentioned in the previous chapter --i.e. the third chapter dealing with Śāmbhavopāya-- (anantara-āhnika-ukte asmin sva-bhāve pārama-īśvare), should quickly perform (kuryāt...añjasā) the purification (saṃskāram) of vikalpa --mental construct or modification-- (vikalpasya) | |

The purified (saṃskṛtaḥ) vikalpa (vikalpaḥ) produces (sūte) another vikalpa (vikalpam) which is purified in itself (sva-ātmā-saṃskṛtam). And this (vikalpa) (saḥ…api) (generates another vikalpa) similar to itself (sva-vikalpam); and this (vikalpa) (saḥ…api) (generates) another (vikalpa) (anyam); and this (vikalpa) (saḥ api) (generates) another (vikalpa) (anyam) which nature is (again) similar (sadṛśa-ātmakam) | |

That (asau) purification (saṃskāraḥ) which (yaḥ) is to be found in the four (kinds) of vikalpa-s (caturṣu…eva…vikalpeṣu) (increases) successively (kramāt) (this way:) Not evident (asphuṭaḥ), fit for becoming evident (sphuṭatā-bhāvī), becoming evident --i.e. where evidence is rising-- (prasphuṭan) (and) evident (sphuṭita-ātmakaḥ) | |

After that (tatas), (the purification becomes) more evident (sphuṭataraḥ) until (yāvat) it becomes (bhavet) in the end (ante) the most evident (sphuṭatamaḥ). And (ca) when the vikalpa is not evident, etc. --i.e. across all the stages of purification-- (asphuṭa-ādau…vikalpe), there are --lit. there is-- (asti) also (api) intermediate (āntarālikaḥ) division (s) (bhedaḥ) | |

Afterward (tatas), Consciousness (saṃvid), strengthened by the identity with the most evident and exalted (vikalpa) (sphuṭatama-udāra-tādrūpya-parivṛṃhitā), attains (abhyeti) the immaculate (vimalām) essential nature of the State without vikalpa-s (avikalpa-sva-rūpatām) | |

Therefore (atas ca), the Splendor (yad tejas) of Bhairava (bhairavīyam) -whose nature is Consciousness (saṃvit-svabhāvakam)- springs up (jāyate) in (all) its evidence (tat-sphuṭa-ātmatā) in those who become more and more aware --or, 'in those who become aware over and over again'-- (bhūyas bhūyas vimṛśatām) | | ”

(Tantrāloka 4.2-7)

Guru (guruḥ) here (iha) is like (iva) a ‘stomach of fire’ (udara-agniḥ), digesting (grasati) the teachings whirling (bhrānta-upadeśān) in the mind (citte) for the sake of outpouring the essence of all the Scriptures (sarva-śāstra-sāra-ullāsa-arthe), which (yaḥ) can be (śakyaḥ) recognized (prati-abhi-jñātum) in an elevated state of Consciousness (ut-sādita-cit-padena) that (yat) is (iti) Paśyantī (paśyantī), the previous stage (prāthamika-bhūmiḥ).

Finally (antataḥ) in the realm of Vaikharī (vaikharī-cakre) that (yat) is the physical body and the stage of elements (sthūla-deha-mahā-bhūta-bhūmiḥ), the Guru (guruḥ) manifests (Himself) (ullasyate) in the form of a human body (mānuṣa-deha-rūpeṇa), which (yaḥ) is called ‘human Guru’ (mānuṣa-guru-sam-viditaḥ), whose (yasya) Mouth (vaktram) is His Speech (tat-vacanam) that indeed (kila) is the reflection of the intention of the Supreme Lord (parama-īśvara-abhi-prāya-prati-bimbam), (which) assumes a form which is suitable for the waking state of Consciousness (yat…jāgrat-yukta-mūrti-bhāvaḥ), where (yatra) the trusty agents of perception (vedana-āpta-kriyāḥ) are the senses (indriyāṇi). The Mouth of the Guru (guru-vaktram) is (then) nothing but (eva) His Will, pervading the three stages (tadīya-tri-bhūmi-gā-icchā) in different forms (viśeṣa-rūpa-rūpeṇa), but (vā) His Core (tat-hṛdayam) is the same Presence of Self-awareness (sama-aham-vimarśa-abhi-mukha-tā). As it has been said (yathā-uktam) in Mantriśirobhairava (mantri-śiras-bhairave):

"The power (śaktiḥ) residing in the Mouth of the Guru (guru-vaktra-gatā) is (bhavet) greater (gurutarā) than the guru (himself) (guroḥ... iti) |"

Also (api) by Arṇasiṃha (arṇasiṃhena) in his (tasya) Mahānayaprakāśa (mahā-ānaya-prakāśe):

“…by the expansion of the outpouring of Consciousness from the Mouth of the Guru (guru-vaktra-cit-ullāsa-vikāsena)

(Mahānayaprakāśa 25.)

And the same (etat) in the unsigned Mahānayaprakāśa (amudrikā-mahā-ānaya-prakāśa):

“ (The Bliss) of the Supreme Secret (parama-rahasyā…) is the real seed of the Oral Transmission of the Most Eminent Speech of the Guru (guru-vara-mukha-sampradāya-sat-bījam)…”

Therefore (ataḥ), the Guru (guruḥ), whether (yad-vā) in the form grasped by one’s ears (which is human Guru (who) guides in waking state) (śrotra-gṛhīta-rūpeṇa) or (vā) mind --i.e. teachings and different processes operating in one’s mind-- (citta-rūpeṇa) or (vā...vā) Consciousness --i.e. absorption into spiritual delight-- (sam-vid-rūpeṇa) uninterruptedly (acchidreṇa) elevates (abhi-ut-kramayati) one’s Self-awareness (sva-aham-vimarśam) upto the stage (bhūmau) where (yatra) there is no (na) difference (viśeṣaḥ) between the Lord and the yogī (prabhu-yoginoḥ), and (api) that stage (tat-bhūmiḥ) is called (ucyate) Parā or Supreme (parā… iti) in which (yatra-iyam) the yogī (yogī) becomes (bhavet) one who is absorbed in Yoga (yoga-sthaḥ) and (ca) finally (antataḥ) reaches (labhate) identity with Him (tat-samatām) by the device of Oneness (ekatayā). That process (tat-kramaḥ), which (yaḥ) is the Spiritual Path of Union (yojana-adhi-ātmika-mārgaḥ) is performed by the Grace Bestowing Power of the Supreme Lord (pārama-īśvarī-ānugrāhikā-śakti-pra-vartitaḥ), whose (yasyā) Glory (vibhūtiḥ) pervades spiritual experiences, but also the stage of the world (ātmā-samāveśa-jagat-bhūmi-gā…kila). As it has been said (yathā-uktam) in Mālinīvijayottaratantra (śrī-mālinī-vijaya-uttara-tantre):

“The rays (jñāna-candra-marīcayaḥ) of the moon of wisdom (which) are generated (udbhūta) from the mouth (mukha) of the Supreme Lord (parama-īśa) (and) is able to (kṣamāḥ) destroy (kṣapaṇa) the enemies (vipakṣa) of Jagadānanda --the Bliss of realizing that the entire universe is the Supreme Śiva-- (jagat-ānanda), (always) triumph (jayanti)” ||

(Mālinīvijayottaratantra 1.)

Because of this (ataḥ), Parā (parā… iti) is not (na) (listed) in the thirteenth (verse of this Scripture) (trayodaśe) as one of the forms of the Guru (guru-varpas-bhāvena), as (yataḥ) in Parā (parāyām) -composed of Eternal Bliss- (nitya-ānanda-mayyām), Guru (guruḥ) exists (bhavati) in the form of a compact mass of all the stages together (sarva-bhūmi-ghana-rūpeṇa). She (sā) Herself (svayaṃ) is the Auspicious (maṅgalā) Fourth One (caturthā), the Goddess of Supreme Consciousness (parā-saṃvit-devī) Forever (sarvadā) |

The real Secret of the Guru (guru-sat-rahasyam) is described (uktam) in a subtle way (sūkṣmatayā) by Śitikaṇṭha (śiti-kaṇṭhena) in his Kaulasūtra (tat-kaula-sūtre):

“The only (eva) one (ekaḥ) Guru (guruḥ) is the uninterrupted (avicchinnam) Transmission of the Rays --of Consciousness-- inherited from the initiatory tradition (ovalli-kramāyāta-marīci-saṃkrāmaṇam).”

“The only one (ekaḥ) God (devaḥ) is nothing but (eva) the (tat) Reality (tattvam) perceived (by the Rays) (upalabdham).”

“The solely (ekā) Power (śaktiḥ) of His (tasya) Consciousness (cit) is the State of Natural I-ness --i.e. Self-awareness-- (sahaja-aham-bhāva-bhūmiḥ).”

(Kaulasūtra 1-3)

According this (yathā-etat), the only one (eva-ekaḥ) Guru (guruḥ) is an Awakening of the Rays of Consciousness (cit-marīci-prati-bodhanam) in someone (kasmin-cid) who (yaḥ) has entered the initiatory lineage (ovalli-pra-viṣṭaḥ) and (api) became (abhavat) a member of the Clan (kula-janaḥ) of those children (kumārāṇām) in whom (yeṣu) their (teṣām) fearless (aśaṅkitā) Mother (mātā) in the form of the bodiless ones --i.e. the Rays of Consciousness-- (vi-deha-rūpaiḥ) plays (krīḍati) the process of Liberation (mocana-krīḍām). Therefore (ataḥ), in these (eteṣu) members (janeṣu), the Knowledge (jñānam) of the Clan --i.e. of the Rays-- (kaulam) shines (prakāśate) as Kuleśvarī or the Mistress of the Clan (kuleśvarī-bhāvena) Herself (svayam). Therefore (ataḥ-ca), for them (tebhyaḥ), Guru (guruḥ) is nothing but (kila) the Transmission of the Tradition (ovalli-sam-krāmaṇam), which (yat) blossoms (phullati) only (kevalam) when (yadi) sprinkled with the Nectar from the Mouth of a lovely Woman (tat-su-priyā-mukha-sura-siktam) like (iva) the bakula flower (bakulam) in which (yasya) the blossoming process ends (phulli-ante) in an appearance of a crown growing out from its center (sva-madhyāt-kirīta-virohaḥ). The Lord (nāthaḥ) can be (śakyaḥ) seen (upa-labdhum) only through the Rays of Her Eye that is the Essence of Self-awareness (tadīyā-aham-bhāva-ātmā-netra-marīcibhiḥ…eva).

 || Iti daviddurvāsoviracitā śrīyugmacaryāvṛttiḥ saṃpūrṇā ||

This (iti) venerable ‘Yugmacaryāvṛttiḥ’ or ‘Explanation of the Activity of the Divine Couple’, written by David Durvāsāḥ (david-durvāsas-viracitā) is complete (saṃpūrṇā) | |

Ślokaḥ 1

Ślokaḥ 2

Ślokaḥ 3

Ślokaḥ 4

Ślokaḥ 5

Ślokaḥ 6

Ślokaḥ 7

Ślokaḥ 8

Ślokaḥ 9-10

Ślokaḥ 11

Ślokaḥ 12

Ślokaḥ 13

 

Translated from Sanskrit by David Durvāsāḥ
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