Ādarśasaṃgrahaḥ
The Glossing of the Mirror
जृम्भो’स्त्वभिन्नपरमेश्वरभिन्नतायाः
साङ्केतिको गलति धामनि दर्शनीयः ।
शम्भुप्रसादसबलीकृतचेतनाया
यो मात्रगाल इव सम्प्रति तुल्यरूपः ॥१॥
Jṛmbho’stvabhinnaparameśvarabhinnatāyāḥ
sāṅketiko galati dhāmani darśanīyaḥ |
Śambhuprasādasabalīkṛtacetanāyā
yo mātragāla iva samprati tulyarūpaḥ || 1 ||
Now (samprati), let there be (astu) manifestation (jṛmbhaḥ) of explanatory (sāṅketikaḥ) analogies (tulya-rūpaḥ) (that are) just like a flow (mātra-gālaḥ…iva) which (yaḥ) oozes (galati) in the abode (dhāmani) of the diversity of the Undivided Supreme Lord (abhinna-parameśvara-bhinnatāyāḥ). (They are) to be displayed (darśanīyaḥ) for (that) intellect (which) has been Empowered by the Grace of Śambhu (śambhu-prasāda-sabalī-kṛta-cetanāyāḥ). || 1 ||
ईशे’ स्थितं स्फुटतरं न विभावनीयं
यत्तद्यथैव करणीय इहानुरागः ।
तस्योपदेशरसनग्रसभक्तियोगः
स्यात्कारणादिरपि भाति तयानुसारः ॥२॥
Īśe’ sthitaṃ sphuṭataraṃ na vibhāvanīyaṃ
yattadyathaiva karaṇīya ihānurāgaḥ |
Tasyopadeśarasanagrasabhaktiyogaḥ
syātkāraṇādirapi bhāti tayānusāraḥ || 2 ||
Just as (yathā…iva) that (tat) which (yat) does not rest (asthitam) evidently (sphuṭataram) in the Lord (īśe) is not (na) imaginable (vibhāvanīyam); (therefore,) affection (to Him) (anurāgaḥ) (that is) loving devotion by consuming the Nectar of His Teachings (tasya…upadeśa-rasana-grasa-bhakti-yogaḥ) is to be performed (karaṇīyaṃ) in this world (iha), even (api) (when it) actually (syāt) appears (bhāti) as cause (and effect) (kāraṇa-ādiḥ), in consequence of His Power (tayā…anusāraḥ). || 2 ||
प्रोक्ता प्रबन्धविवृतिः किल योगशास्त्रे
वागेश्वरीप्रगमनं मतिरूपिणी या ।
गोष्ठादभिन्नपटमेव च पञ्चवर्णैस्
तस्या यदा लिखति मात्रबहिर्मुखी सा ॥३॥
Proktā prabandhavivṛtiḥ kila yogaśāstre
vāgeśvarīpragamanaṃ matirūpiṇī yā |
Goṣṭhādabhinnapaṭameva ca pañcavarṇais
tasyā yadā likhati mātrabahirmukhī sā || 3 ||
In real sense (kila), the explanation of the aforesaid relationship (of cause and its effect) (proktā…prabandha-vivṛtiḥ) which (yā) assumes the form of concepts (mati-rūpiṇī) in the Yogaśāstra-s (yoga-śāstre) is the Progress of the Goddess of Speech (vāc-īśvarī-pragamanam), when (yadā) She (sā) (becomes) solely extroverted (mātra-bahirmukhī), and (ca) paints (likhati) Her (tasyāḥ) canvas, (which) is truly (eva) not different (abhinna-paṭam) from one’s mind --lit. stable for cows-- (goṣṭhāt), with the five colors (of the subtle elements) (pañca-varṇaiḥ). || 3 ||
कर्त्री यतो’पि स विचित्रविकासनानां
सा सम्भवो वमनशक्तिमहाक्रिया या ।
आलोक्य तेन कवलीकृतवासना वै
तेषां निजप्रवरणं प्रति भावनीयः ॥४॥
Kartrī yato’pi sa vicitravikāsanānāṃ
sā sambhavo vamanaśaktimahākriyā yā |
Ālokya tena kavalīkṛtavāsanā vai
teṣāṃ nijapravaraṇaṃ prati bhāvanīyaḥ || 4 ||
Since (yatas…api) the Creator (kartrī) is the Great Function of the Power of Emission (vamana-śakti-mahā-kriyā) Which (yā) is the Source (sambhavaḥ) of artistic --i.e. manifold-- creations --i.e. explanations-- (vicitra-vikāsanānām), (therefore,) after observing (ālokya) (that) their (teṣām) impressions are consumed (kavalī-kṛta-vāsanāḥ…vai) by That --i.e. by the Source-- (tena), That (Source Itself) (saḥ) is to be contemplated (bhāvanīyaḥ) in the presence (prati) of one’s Innate Invocation (of the Source) (nija-pravaraṇam). || 4 ||
The three states of Consciousness and water
तज्जाग्रदादितिमिरान्तपदं त्रिरूपं
संदृस्यते जलमिव त्रिविधात्मकं यत् ।
अन्तर्हितो’पि सततं त्रितयस्य सारः
सर्वस्य तिष्ठति सदा तदभिन्नधाम्नि ॥५॥
Tajjāgradāditimirāntapadaṃ trirūpaṃ
saṃdṛsyate jalamiva trividhātmakaṃ yat |
Antarhito’pi satataṃ tritayasya sāraḥ
sarvasya tiṣṭhati sadā tadabhinnadhāmni || 5 ||
That (tat) threefold (tri-rūpam) aspect (of Consciousness) beginning with jāgrat or wakefulness (and) ending in darkness --i.e. suṣupti or deep sleep-- (jāgrat-ādi-timira-anta-padam) is to be observed (saṃdṛsyate) just like water (jalam…iva), which (yat) has three phases --i.e ice, liquid and vapour-- (trividha-ātmakam). Though (api) always (satatam) invisible (antar-hitaḥ), the Essence (sāraḥ) of all (sarvasya) triads (tritayasya) perpetually (sadā) remains (tiṣṭhati) in (that) Abode, (which) is not different from them (tat-abhinna-dhāmni). || 5 ||
गूढं सुषुप्तितिमिरं परमं सुसूक्ष्मं
सत्यं यथा जडशरीरधियोरभावात् ।
बाष्पस्तिरोहित इतो’निशमप्रमेयो
भूयस्तथैव सततिर्द्वयमूलमेव ॥६॥
Gūḍhaṃ suṣuptitimiraṃ paramaṃ susūkṣmaṃ
satyaṃ yathā jaḍaśarīradhiyorabhāvāt |
Bāṣpastirohita ito’niśamaprameyo
bhūyastathaiva satatirdvayamūlameva || 6 ||
Just as (yathā) the darkness of deep sleep or suṣupti (suṣupti-timiram) is indeed (satyam) extremely (paramam) subtle (susūkṣmam) (and) mysterious (gūḍham) due to the absence (abhāvāt) of mind and the lifeless physical body (jaḍa-śarīra-dhiyoḥ), (it is) like (tathā…eva) vapour (bāṣpaḥ) (that is) mostly (bhūyaḥ) invisible (tirohitaḥ) (and) immeasurable (aprameyaḥ) in this world (itaḥ), (but it) always (aniśam) exists (satatiḥ) as the root of both (liquid and solid forms) (dvaya-mūlam…eva). || 6 ||
बोधो यदापि छिदिरः स्वपने गभीरे
क्षीणस्तदैव विपुले तिमिरे पटे सः ।
चिन्तासु चित्रलिखितास्वपि तत्परो वा
मेयेन बाष्पपरिणामवदम्भसैषः ॥७॥
Bodho yadāpi chidiraḥ svapane gabhīre
kṣīṇastadaiva vipule timire paṭe saḥ |
Cintāsu citralikhitāsvapi tatparo vā
meyena bāṣpapariṇāmavadambhasaiṣaḥ || 7 ||
But when (yadā…api) the Heat (chidiraḥ) of Awareness (bodhaḥ) is waning (kṣīṇaḥ) during His deep (gabhīre) sleep (svapane), then (tadā…eva) He (saḥ) craves (tatparaḥ) ideas (cintāsu) painted (citra-likhitāsu) also (api) on the vast (vipule) canvas (paṭe) of darkness (timire), and (vā) this (eṣaḥ) is like the transformation of vapour (bāṣpa-pariṇāma-vat) into measurable (meyena) fluid --lit. water-- (ambhasā). || 7 ||
तद्रक्षनार्थमिह यान्यपि यन्ति बाह्यं
भूतान्यसौ चरमतः प्रकटीकरोति ।
एषो’पि वारिपरिणामवदद्रवेण
स्यात्यत्स्थितं कवलने पचनस्य तस्मिन् ॥८॥
Tadrakṣanārthamiha yānyapi yanti bāhyaṃ
bhūtānyasau caramataḥ prakaṭīkaroti |
Eṣo’pi vāripariṇāmavadadraveṇa
syātyatsthitaṃ kavalane pacanasya tasmin || 8 ||
To preserve them --i.e. the ideas-- (tat-rakṣana-artham), He (asau) makes the (five great) elements visible (bhūtāni…prakaṭī-karoti) in this world (iha), which --i.e. the elements-- (yāni) finally (caramataḥ) attain (yanti) external reality --i.e. become external-- (bāhyam). Even (api) this (eṣaḥ) is like the transformation of fluidity (vāri-pariṇāma-vat) into solidity (adraveṇa), which (yat) may (syāt) remain --i.e. in this ice-form-- (sthitam) when heat is consumed (kavalane…pacanasya) in it (tasmin). || 8 ||
The Mirror of Consciousness
संवित्त्रयं भवति बिम्बितमीशनस्य
भूतौ च मङ्कुरगतं प्रतिमा स्ववक्त्रम् ।
बिम्बं विना भवति तन्मयदर्पणं तद्
वक्त्रस्वरूपमिव भाति न दर्पणे यत् ॥९॥
Saṃvittrayaṃ bhavati bimbitamīśanasya
bhūtau ca maṅkuragataṃ pratimā svavaktram |
Bimbaṃ vinā bhavati tanmayadarpaṇaṃ tad
vaktrasvarūpamiva bhāti na darpaṇe yat || 9 ||
(J ust as) the three phases of the Consciousness (saṃvit-trayam) of the Lord (īśanasya) becomes (bhavati) reflected (bimbitam) in (His) Existence (bhūtau), in the same way (ca), one's face (sva-vaktram) appears in a mirror (maṅkura-gatam) through reflection (pratimā). Without (vinā) the reflected image (bimbam), a mirror, which is made of that --i.e. of its reflected image-- (tat-maya-darpaṇam…tat), becomes (bhavati) like the real --i.e. non-reflected-- nature of one’s face (vaktra-svarūpam…iva) which (yat) does not (na) shine (bhāti) in a mirror (darpaṇe). || 9 ||
योनिः स्वरूपमपि गोचरमेति सैव
तद्रूपता प्रतिमि वर्तति यावदेवम् ।
योनिस्तथापि युगपद्धरति स्वभावं
दुर्दर्शमेव सुतलः प्रतिमः प्रतिष्ठः ॥१०॥
Yoniḥ svarūpamapi gocarameti saiva
tadrūpatā pratimi vartati yāvadevam |
Yonistathāpi yugapaddharati svabhāvaṃ
durdarśameva sutalaḥ pratimaḥ pratiṣṭhaḥ || 10 ||
Only (eva) that (sā) Source (yoniḥ) or (api) ‘Original form (of a reflection)’ (svarūpam) attains (eti) the sphere of the senses --i.e. becomes visible to the senses-- (gocaram) (which) in this way (evam) assumes the ‘state of being composed of that’ --i.e. of the sphere of the senses-- (tat-rūpatā) while (yāvat) (It) exists (vartati) in the reflection (pratimi). Nevertheless (tathā…api), the Source (yoniḥ) simultaneously (yugapad) keeps (dharati) Its truly (eva) Invisible Essential Form (svabhāvam…durdarśam) as the firm (pratiṣṭhaḥ) basis (sutalaḥ) of (Its) reflection (pratimaḥ). || 10 ||
सा कथ्यते तदतिवर्तति तत्स्वरूपं
योनिस्तदर्थमिह या सततिः प्रकाशः ।
योनिप्रवेशितमिदं गतमेव योन्याम्
ऐक्यं सदाद्रवति तत्प्रतिरूपमेवम् ॥११॥
Sā kathyate tadativartati tatsvarūpaṃ
yonistadarthamiha yā satatiḥ prakāśaḥ |
Yonipraveśitamidaṃ gatameva yonyām
aikyaṃ sadādravati tatpratirūpamevam || 11 ||
Consequently (tadartham), the Source (yoniḥ) is said to be (kathyate) that (sā) which (yā) Transcends (ativartati) that --i.e. the reflection-- (tat), (but It is also) the Essential Nature of that --i.e. of the reflection-- (tat-svarūpam), the Uninterrupted (satatiḥ) Prakāśa or Light (prakāśaḥ) in this world (iha). This (idam) reflection (pratirūpam) takes place (gatam) merely (eva) in the Source (yonyām), (but it is also) pervaded by the Source --lit. caused to appear by the Source-- (yoni-praveśitam), (and) in this way (evam), it --i.e. the reflection-- (tat) always (sadā) attains (ādravati) the State of Oneness (with its Source) (aikyam). || 11 ||
जाग्रत्क्रमत्रितयमीशनमागतं तत्
स्वायां स्ववक्त्रमिति बिम्बितमेव भूतौ ।
अदृश्यरूपजनितप्रतिमोरभेदः
सर्वत्रगः कथित एव तथा महार्थः ॥१२॥
Jāgratkramatritayamīśanamāgataṃ tat
svāyāṃ svavaktramiti bimbitameva bhūtau |
Adṛśyarūpajanitapratimorabhedaḥ
sarvatragaḥ kathita eva tathā mahārthaḥ || 12 ||
(S ince) the triad of the sequence of wakefulness (, dreaming and deep sleep) (jāgrat-krama-tritayam) comes into being (āgatam) in the Lord (īśanam), (in the same way), one’s own reflected face (appears) (bimbitam…sva-vaktram…iti) in one’s own (svāyām) existence (bhūtau). Therefore (tathā), the non-difference (abhedaḥ) of the (Lord’s) Invisible Nature and the created reflection (adṛśya-rūpa-janita-pratimoḥ) is truly (eva) called (kathitaḥ) Universal Pervasion (sarvatra-gaḥ) (that is) the Mahārthaḥ, the Great Meaning (of Oneness) (mahā-arthaḥ). || 12 ||
सूक्ष्मादिरूपमिति विश्वमयस्तु शम्भोः
कायश्च तस्य तु परिग्रह एव सिद्धिः ।
संयाद्दृशा भवति निश्चलबोधसंस्था
या रश्मिभिर्मिलति मोहविनाशिनी सा ॥१३॥
Sūkṣmādirūpamiti viśvamayastu śambhoḥ
kāyaśca tasya tu parigraha eva siddhiḥ |
Saṃyāddṛśā bhavati niścalabodhasaṃsthā
yā raśmibhirmilati mohavināśinī sā || 13 ||
The subtle (and gross) formations (sūkṣma-ādi-rūpam) are (iti) the Body (kāyaḥ) of Śambhu, the Lord (śambhoḥ), (of Whose Body) the universe is composed (viśva-mayaḥ…tu), and (ca) only (eva) its (tasya…tu) perception (parigrahaḥ) from the viewpoint (dṛśā) of the Skeleton --i.e. the Subject, the holder of objectivity-- (saṃyāt) becomes (bhavati) that (sā) Success (siddhiḥ) which (yā) appears as Motionless Consciousness (niścala-bodha-saṃsthā), (and) being united (milati) with the senses (raśmibhiḥ), (It shines) as the destroyer of delusion (moha-vināśinī). || 13 ||
The Actor and His role
यत्सूक्ष्मकायगतकर्म तु भूमिका या
नामग्रहा ललमुपाधिसमन्विता सा ।
तत्स्थूलकायमिह बोधति कृत्यकारीं
दुर्बोधचित्तरसमूलकनर्तकाज्ञः ॥१४॥
Yatsūkṣmakāyagatakarma tu bhūmikā yā
nāmagrahā lalamupādhisamanvitā sā |
Tatsthūlakāyamiha bodhati kṛtyakārīṃ
durbodhacittarasamūlakanartakājñaḥ || 14 ||
A playful (lalam) activity (appears) in the subtle body (sūkṣma-kāya-gata-karman…tu) which (yat) is a role (bhūmikā) which (yā) takes a name (nāma-grahā) (and) is furnished with attributes (upādhi-samanvitā). (And) on the authority of the Actor (Who) is rooted in the unfathomable Essence of mind (durbodha-citta-rasa-mūlaka-nartaka-ājñaḥ), that (role) (sā) identifies (bodhati) its physical body (tat-sthūla-kāyam) with the performer of the duties (that are to be done) (kṛtya-kārīm) in this life (iha). || 14 ||
सत्यं विनोदयति पार्षदकारणानि
प्रेक्षासु सा स्मरति नैव तदैक्यमेवम् ।
अत्रान्तरे’पि परिपालितमेतदैक्यं
सत्येन नर्तकसुरूपतया निवेद्यम् ॥१५॥
Satyaṃ vinodayati pārṣadakāraṇāni
prekṣāsu sā smarati naiva tadaikyamevam |
Atrāntare’pi paripālitametadaikyaṃ
satyena nartakasurūpatayā nivedyam || 15 ||
(T hen,) as a necessary result (satyam) (, His) role entertains (vinodayati) the senses (that are) the audience (pārṣada-kāraṇāni) during (His) playing (prekṣāsu), (and) in this way (evam), it (sā) forgets (na…eva…smarati) (its) Oneness with them --i.e. the Oneness of the role with the senses-- (tat-aikyam). Meanwhile (atrāntare…api), this (etat) Oneness (aikyam) is truly (satyena) preserved (paripālitam), (but) it is to be presented (nivedyam) through the Splendour of the Actor (nartaka-surūpatayā). || 15 ||
तत्सञ्चरे’पि नटदर्शनमन्तरालं
वेशात्मकं करवियोगमयप्रदानम् ।
उल्लास्यपि क्षणिकमेव च वर्जनीयं
शून्यं तथा स्थिरतया करबोधनेन ॥१६॥
Tatsañcare’pi naṭadarśanamantarālaṃ
veśātmakaṃ karaviyogamayapradānam |
Ullāsyapi kṣaṇikameva ca varjanīyaṃ
śūnyaṃ tathā sthiratayā karabodhanena || 16 ||
Even during the difficult process of this (presentation of the Actor) (tat-sañcare…api), the appearance of the Actor (naṭa-darśanam) is an intermediate condition (antarālam) characterized by Absorption (veśa-ātmakam) (, which) bestows the gift of being separated from the senses (kara-viyoga-maya-pradānam). Though it is Joyful (ullāsi…api), it is undoubtedly momentary (kṣaṇikam…eva) and (ca) devoid (śūnyam) of stability (sthiratayā), hence (tathā), it is to be avoided (varjanīyam) by means of enlightening the senses (kara-bodhanena). || 16 ||
The Wheel and the Lotus
तद्यद्द्विषट्ककरचक्रमिहानुलग्नं
तद्वर्तनेः सकलमेव महैस्तु भूतैः ।
भित्त्वापि योगरतबुद्ध्यरमङ्ग बाह्याद्
ऐक्यं प्रकाशितमिदं प्रकलाविरागम् ॥१७॥
Tadyaddviṣaṭkakaracakramihānulagnaṃ
tadvartaneḥ sakalameva mahaistu bhūtaiḥ |
Bhittvāpi yogaratabuddhyaramaṅga bāhyād
aikyaṃ prakāśitamidaṃ prakalāvirāgam || 17 ||
Here (iha), through the (five) great (mahaiḥ…tu) elements (bhūtaiḥ), the (tat) twelvefold wheel of the senses (dviṣaṭka-kara-cakram) is attached (anulagnam) to the felloe (vartaneḥ) of that (tat) which (yat) merely (eva) consists of parts --i.e. of the world of diversity-- (sakalam). But (api) by quickly breaking (bhittvā…aṅga) (the attachment of) the spoke of intellect (that is) intent upon union (yoga-rata-buddhi-aram) to externality (bāhyāt), this (idam) Oneness (aikyam) (that is) indifferent to ‘parts’ (prakalā-virāgam) becomes revealed (prakāśitam). || 17 ||
चक्रान्तसंस्थितमिदं प्रकटं स्थिरं यत्
तत्सत्यमम्बुजमिवाम्बरशान्तिसक्तम् ।
अस्पृष्टमम्भसि गतं प्रति दीर्घनालं
तस्यापि कर्दमरतं द्युतिविप्रयुक्तम् ॥१८॥
Cakrāntasaṃsthitamidaṃ prakaṭaṃ sthiraṃ yat
tatsatyamambujamivāmbaraśāntisaktam |
Aspṛṣṭamambhasi gataṃ prati dīrghanālaṃ
tasyāpi kardamarataṃ dyutiviprayuktam || 18 ||
This (Oneness) (idam) which (yat) firmly rests in the middle of the wheel (of the senses -as the Axle of the wheel-) (cakra-anta-saṃsthitam) is evidently (prakaṭam) immovable (sthiram). Its Reality (tat-satyam) is just like the lotus (ambujam…iva) (which) is untouched (aspṛṣṭam) (and) enjoys the peace of the Sky (ambara-śānti-saktam), but because its (tasya…api…prati) long stem (dīrgha-nālam) rests (gatam) in the water (ambhasi), (it) enjoys the mud (, and consequently, it is) (kardama-ratam) destitute of the Splendour (of the Sun just like an extroverted intellect is destitute of the Light of the Self) (dyuti-viprayuktam). || 18 ||
The Sky of Consciousness as Space and Time
पद्माय शान्तगगनं जलधिर्विभाति
यस्यैव सा तरति वीचिरिहाम्बुधेस्तु ।
सक्ता स्थिरस्य न चलस्य तु चञ्चला वै
यस्यापि भेदितपदं किल बुद्धिसंस्थम् ॥१९॥
Padmāya śāntagaganaṃ jaladhirvibhāti
yasyaiva sā tarati vīcirihāmbudhestu |
Saktā sthirasya na calasya tu cañcalā vai
yasyāpi bheditapadaṃ kila buddhisaṃstham || 19 ||
To a lotus (padmāya), the Tranquilled Sky (śānta-gaganaṃ) appears just like (vibhāti) the Ocean (of Consciousness) (jaladhiḥ), of which (yasya…eva) flickering (cañcalā…vai) waves (vīciḥ…sā) in this world (iha) are sticking (saktā) to the firm (sthirasya) (and) waveless --i.e. immovable-- Ocean (ambudheḥ), of which (yasya…api) divided condition (bhedita-padam) truly (kila) rests in the intellect (buddhi-saṃstham). || 19 ||
कश्चिन्न खे चरितुमन्तरमेव शक्तो
बन्धं परस्परमिह प्रकटं विना तम् ।
सानन्दनिर्विकलभूतितया स्वशक्तेर्
अत्यन्तखेचलनमित्यभिधीयते’तः ॥२०॥
Kaścinna khe caritumantarameva śakto
bandhaṃ parasparamiha prakaṭaṃ vinā tam |
Sānandanirvikalabhūtitayā svaśakter
atyantakhecalanamityabhidhīyate’taḥ || 20 ||
No one (kaścit…na) can (śaktaḥ) fly (caritum) in the Sky (of Consciousness) (khe) that (iha) is (truly) without (vinā) a (tam) visible (prakaṭam) point of reference --lit. mutual connection-- (bandham…parasparam) in it (antaram…eva). Hence (ataḥ), one’s own Śakti’s (sva-śakteḥ) Solitary (ekam) (Condition of) ‘Moving in the Unlimited Sky --i.e. ‘the State of Khecarī’-- (atyanta-khe-calanam)’ is to be expressed (abhidhīyate) as (iti) the Blissful State of Existence beyond thoughtful --i.e. beyond the agitated-- (awareness) (sānanda-nirvikala-bhūtitayā). || 20 ||
बन्धो यथेदृश ऋतः स्वमनो’वकाशे
बुद्धिश्च यः परिमितैव विकल्पजातः ।
त्यागाद्विकल्पधरणाच्च पुनः प्रसूता
तथापि निर्विकल एव तयोरभावः ॥२१॥
Bandho yathedṛśa ṛtaḥ svamano’vakāśe
buddhiśca yaḥ parimitaiva vikalpajātaḥ |
Tyāgādvikalpadharaṇācca punaḥ prasūtā
tathāpi nirvikala eva tayorabhāvaḥ || 21 ||
Just as (yathā) such (īdṛśaḥ) ‘reference points’ (bandhaḥ) which (yaḥ) are born from thoughts (vikalpa-jātaḥ) shine (ṛtaḥ) in the space of one’s mind (sva-manas-avakāśe) and (ca) only (eva) the limited (parimitā) intellect (buddhiḥ) rises (prasūtā) again and again (punaḥ) from the act of grabbing and rejecting thoughts (tyāgāt…vikalpa-dharaṇāt…ca), therefore (tathā…api), the absence (abhāvaḥ) of both --i.e. of ‘grabbing and rejecting’ mental content-- (tayoḥ) (is) only (eva) the thoughtless condition --lit. beyond the agitated that is mentioned in the previous verse-- (nirvikalaḥ). || 21 ||
बन्धत्वमेव नियतः किल माति माधा-
त्वर्थात्क्षणे गगनमत्युदये तु कश्चिद् ।
यस्मिन्सदा चरणलक्षनमेकमेवं
कस्याञ्चिदन्त इह तद्दिशि चिन्तितायाम् ॥२२॥
Bandhatvameva niyataḥ kila māti mādhā-
tvarthātkṣaṇe gaganamatyudaye tu kaścid |
Yasminsadā caraṇalakṣanamekamevaṃ
kasyāñcidanta iha taddiśi cintitāyām || 22 ||
(B ecause of) the state of a ‘reference point’ (bandha-tvam…eva), on which (yasmin) one (kaścid) (becomes) dependent (niyataḥ…kila) (and) finds room (māti) according to the meaning of the root ‘mā’ --lit. to measure, i.e. one becomes dependent on measuring himself/herself to such a ‘reference point’ and consequently finds room between these two-- (mā-dhātu-arthāt) in the moment (kṣaṇe) of the rising of the idea of ‘space’ (gagana-mati-udaye…tu), is always (sadā) the (tat) sole (ekam…evam) criterion for ‘progressing or moving’ (caraṇa-lakṣanam) in (antaḥ) any (kasyāñcid) imagined (cintitāyām) space (diśi) in this world (iha). || 22 ||
मायायाश्चैव नियतेरिह चैव शब्दार्थ्-
औ द्वावतः प्रकटितौ व्यवहारतस्तौ ।
सत्यं तथापि क्षणवाचक एव युक्तस्
तस्माद्दिशः क्षणिकरूपमपीक्षितं च ॥२३॥
Māyāyāścaiva niyateriha caiva śabdārth-
au dvāvataḥ prakaṭitau vyavahāratastau |
Satyaṃ tathāpi kṣaṇavācaka eva yuktas
tasmāddiśaḥ kṣaṇikarūpamapīkṣitaṃ ca || 23 ||
This way (ataḥ), the (tau) two (dvau) interpretations of the words (śabda-arthau) ‘māyā’ (through the root ‘mā’) (māyāyāḥ) and (ca…eva) the word ‘niyati’ (that appears in the word ‘niyatitattva’ which is used to designate the limitation of space) (niyateḥ) have been explained (prakaṭitau) here (iha) according to their practical meanings (vyavahārataḥ). Moreover (tatha…api), it is true (that) (satyam) by (tasmāt) the usage (yuktaḥ) of the word ‘kṣaṇa’ --lit. any instantaneous point of time-- (kṣaṇa-vācakaḥ…eva), even (api…ca) the momentary --i.e. temporal-- nature (kṣaṇika-rūpam) of ‘space’ (diśaḥ) has been examined (īkṣitam). || 23 ||
कालप्रभा भवति देशमतेर्यतो वै
तत्त्वेन भूमिरिति कथ्यत इत्थमेका ।
निक्षिप्तदेशविभवो मतमातृमेया-
पायो’पि कालकदनागतखेचरत्वम् ॥२४॥
Kālaprabhā bhavati deśamateryato vai
tattvena bhūmiriti kathyata itthamekā |
Nikṣiptadeśavibhavo matamātṛmeyā-
pāyo’pi kālakadanāgatakhecaratvam || 24 ||
Since (yataḥ…vai) the appearance of ‘Kāla’ or ‘Time’ (, which divides Reality into parts,) (kāla-prabhā) is (bhavati) said to be (kathyate) the mere (ekā) basis (bhūmiḥ…iti) of the notion of space (deśa-mateḥ), thus (ittham), the Greatness of the disappearance of the notion of (limited) space (nikṣipta-deśa-vibhavaḥ) is the Annihilation of the imagined (difference between the) measurer and the measured (mata-mātṛ-meya-apāyaḥ), and (consequently, It is) (api) the State of Khecara or ‘Moving in the (Unlimited) Sky (of Consciousness)’ that comes into being through the Act of the Consuming of Time (kāla-kadana-āgata-khe-cara-tvam). || 24 ||
शक्तिस्वरूपपरता यत ईदृसा या
तत्खेचरत्वमुपचारत एव नाम्ना ।
एकीकरोति सततं शकलीकृतं यन्
मात्रादि चेतसि गतं त्रितयं विभिन्नम् ॥२५॥
Śaktisvarūpaparatā yata īdṛsā yā
tatkhecaratvamupacārata eva nāmnā |
Ekīkaroti satataṃ śakalīkṛtaṃ yan
mātrādi cetasi gataṃ tritayaṃ vibhinnam || 25 ||
Since (yataḥ) such (īdṛsā) a Supremeness of the Essential Nature of Śakti (śakti-sva-rūpa-paratā), Which (yā) is only (eva) metaphorically (upacāratas) called (nāmnā) ‘Her State of Moving in the Sky’ (tat-khe-caratvam), always (satatam) unites (ekī-karoti) the triad (tritayam) of the perceiver, etc. (mātra-ādi), which (yat) becomes (gatam) divided (vibhinnam) in (one’s) mind (cetasi)… || 25 ||
संक्षेपतश्चरणमेव खभूमिकायां
तस्यास्तु व्योमनि गतं भृसबोधनेन ।
सत्यं तु कालकृतयुग्मकखादने’पि
स्यात्तद्भवेन्निरवकाशचितिप्रवेशम् ॥२६॥
Saṃkṣepataścaraṇameva khabhūmikāyāṃ
tasyāstu vyomani gataṃ bhṛsabodhanena |
Satyaṃ tu kālakṛtayugmakakhādane’pi
syāttadbhavenniravakāśacitipraveśam || 26 ||
… (so,) concisely (saṃkṣepataḥ), it is true (satyam) that (tat) ‘Moving’ (caraṇam…eva) in the stage of Consciousness --lit. of empty space-- (kha-bhūmikāyām) takes place (gatam) in Her Sky (tasyāḥ…tu…vyomani) through forceful --i.e. spontaneous-- awakening (bhṛsa-bodhanena), but (tu) in Consuming even the pair of opposites created by Time (kāla-kṛta-yugmaka-khādane…api), (It) actually (syāt) becomes (bhavet) a ‘Penetration into the timeless (and) spaceless Power of Consciousness’ --i.e. and not any particular space or state somewhere else-- (niravakāśa-citi-praveśam). || 26 ||
तस्माद्विभातमतिसायि सदैव खेचर्-
या रूपमीदृशमिहानुभवे’पि साक्षात् ।
यः पूरणस्रवनमेति पदे खचक्रे
सत्यं निराकृतिनि विग्रहरूपणेन ॥२७॥
Tasmādvibhātamatisāyi sadaiva khecar-
yā rūpamīdṛśamihānubhave’pi sākṣāt |
Yaḥ pūraṇasravanameti pade khacakre
satyaṃ nirākṛtini vigraharūpaṇena || 27 ||
Therefore (tasmāt), such (īdṛśam) a Transcendent (atisāyi) State (rūpam) of Khecarī (khecaryāḥ) shines (vibhātam) clearly (sākṣāt) (and) perpetually (sadā…eva) in this world (iha) even (api) during sensory perception (anubhave), which (yaḥ) necessarily (satyam) flows (eti) in the Formless (nirākṛtini) Reality (pade) of the Wheel of Kha or Empty Consciousness (khacakre) with the act of filling (It) out (pūraṇa-svravanam) with an act of investigation of forms (vigraha-rūpaṇena). || 27 ||
भूदिग्गवामपि सदा सततीनि चक्राण्-
यालोकितानि परधाम तथापि तेषाम् ।
व्योमेश्वरी वमति तानि तदच्युतानि
स्यादैक्यमेव परचक्रमतश्च यैव ॥२८॥
Bhūdiggavāmapi sadā satatīni cakrāṇ-
yālokitāni paradhāma tathāpi teṣām |
Vyomeśvarī vamati tāni tadacyutāni
syādaikyameva paracakramataśca yaiva || 28 ||
(This way), even (api) the Wheels (cakrāṇi) of Gocarī --i.e. moving in the mind--, Dikcarī --i.e. moving in the senses-- and Bhūcarī --i.e. moving in elements-- (bhū-diś-gavām) are seen (ālokitāni) always (sadā) and without break (satatīni). Though (tathā…api) their (teṣām) Supreme Abode (para-dhāma) is (syāt) Vyomeśvarī or the Mistress of the Sky (vyomeśvarī), Who is (yā…eva), therefore (ataḥ…ca), the Supreme Wheel (para-cakram) of (their) Oneness (aikyam…eva), (Who) emits (vamati) them all (tāni) without (their) falling from Her (Nature) (tat-acyutāni). || 28 ||
तस्या प्रतापविवृतिः प्रतिभाति तस्याश्
चक्रेषु तं सरति तत्परयागवद्यः ।
भेदप्रथामलविनाशनमेव याज्यं
नान्यद्यतो’पि परिछिन्नपदप्रथायाः ॥२९॥
Tasyā pratāpavivṛtiḥ pratibhāti tasyāś
cakreṣu taṃ sarati tatparayāgavadyaḥ |
Bhedaprathāmalavināśanameva yājyaṃ
nānyadyato’pi parichinnapadaprathāyāḥ || 29 ||
The gloss of Her Glory (pratāpa-vivṛtiḥ…tasyāḥ) appears (pratibhāti) in Her (tasyāḥ) Wheels (cakreṣu) as Her Supreme Yāga or Sacrifice (tat-para-yāga-vat), which (yaḥ) flows (sarati) merely (eva) into the (tam) destruction of the impurity (which consists) of the perception of difference (bheda-prathā-mala-vināśanam), because (yataḥ…api) nothing else (na…anyat) is to be sacrificed (yājyam), but the perception of separated condition (parichinna-pada-prathāyāḥ). || 29 ||
यागक्रमो रवति भेदनवासनानां
नाशात्मकश्च कथितो’र्णवमन्थनं सः ।
तस्माच्चिदर्णवघनः प्रकटं चतुर्धा
व्योमक्रमो भवति खादिभवान्तचक्रम् ॥३०॥
Yāgakramo ravati bhedanavāsanānāṃ
nāśātmakaśca kathito’rṇavamanthanaṃ saḥ |
Tasmāccidarṇavaghanaḥ prakaṭaṃ caturdhā
vyomakramo bhavati khādibhavāntacakram || 30 ||
The Process of Sacrifice (yāga-kramaḥ) takes place --lit. roars-- (ravati) as the Essence of the destruction (nāśa-ātmakaḥ) of the vāsanā-s or impressions of discrimination (bhedana-vāsanānāṃ), (and) that (saḥ) is said (kathitaḥ) to be the Churning of the Ocean (of Consciousness) (arṇava-manthanaṃ). Therefore (tasmāt), this (ayam) fourfold (caturdhā) Sequence of (these) Voids (vyoma-kramaḥ) ranging from the Wheel of Kha to Bhū (kha-ādi-bhava-anta-cakram) evidently (prakaṭam) becomes (bhavati) the Mass of the Ocean of Consciousness (cit-arṇava-ghanaḥ). || 30 ||
यस्माच्चिदेव सततं पशुगप्रकाशस्
तद्भा विभाति परितः पशवे‘पि देशः ।
आनन्द एव सततं किल तद्विमर्शस्
तद्वत्स तिस्ट्ःअति पशावपि कालरूपम् ॥३१॥
Yasmāccideva satataṃ paśugaprakāśas
tadbhā vibhāti paritaḥ paśave‘pi deśaḥ |
Ānanda eva satataṃ kila tadvimarśas
tadvatsa tisṭḥati paśāvapi kālarūpam || 31 ||
Since (yasmāt) only (eva) Cit or Consciousness (cit) (is that) Light, (which) always pervades the limited being (satatam…paśu-ga-prakāśaḥ), Its Splendour (tat-bhā) shines (vibhāti) even for the limited being (paśave…api), (but) as ‘space’ (deśaḥ) all around (paritaḥ). In this same way (tat…vat), only (eva) Ānanda or the Bliss (of Consciousness) (ānanda…saḥ) is constant (satatam…kila) Awareness of Light (tat-vimarśaḥ), It (saḥ) is preserved (tisṭḥati) even in the limited being (paśau…api), (but) as the nature of Time (kāla-rūpam). || 31 ||
हृष्टविमर्शमितरूपमबाह्यकाले
निष्पन्दचिन्मितदसामपि बाह्यदेशे ।
अन्तस्थभीरुमयकालविमर्शभाराद्
देशस्य बाह्यगतरूपतया तु मूर्तिः ॥३२॥
Hṛṣṭavimarśamitarūpamabāhyakāle
niṣpandacinmitadasāmapi bāhyadeśe |
Antasthabhīrumayakālavimarśabhārād
deśasya bāhyagatarūpatayā tu mūrtiḥ || 32 ||
Blissful Awareness --i.e. Ānanda-- becomes limited (hṛṣṭa-vimarśa-mita-rūpam) as internal Time (abāhya-kāle), (and) even (api) Immovable Consciousness --i.e. Cit-- becomes limited (niṣpanda-cit-mita-dasām) as external space (bāhya-deśe). Or (to put differently,) (tu) because of the burden of the internal awareness of fearful Time (anta-stha-bhīru-maya-kāla-vimarśa-bhārāt), the (sā) manifestation (mūrtiḥ) of space (takes place) (deśasya) in an external form of ‘movement’ --i.e. progression-- (bāhya-gata-rūpatayā). || 32 ||
कालो’न्तरस्थकरणे निलये निलेतुं
देशो बहिस्करणसंस्थितविस्तरो यः ।
जीवस्तु बोधति सदा च गतागतं स्वं
तं जातकालगतमेव च धीपदं यम् ॥३३॥
Kālo’ntarasthakaraṇe nilaye niletuṃ
deśo bahiskaraṇasaṃsthitavistaro yaḥ |
Jīvastu bodhati sadā ca gatāgataṃ svaṃ
taṃ jātakālagatameva ca dhīpadaṃ yam || 33 ||
To conceal itself (niletum), Kāla or Time (exists) (kālaḥ) in one’s internal senses (antara-stha-karaṇe) (that is its) hiding place (nilaye), and (ca) Deśa or Space (deśaḥ) is (its) expansion, which firmly rests in the external senses (yaḥ…bahis-karaṇa-saṃsthita-vistaraḥ). And (ca) the limited individual (jīvaḥ…tu) identifies (bodhati) himself (svam) only (eva) with that (tam), which (yam) is arranged by (such) a produced Time (jāta-kāla-gatam) and (ca) (which is something that has been) born and will die --lit. ‘comes and goes’-- (gata-āgatam), (that is) the nature of thoughts (dhī-padam). || 33 ||
देशो’पि बोधयति तेन च तं विभिन्नं
स्वं यं च गोचरगतात्करणेभ्य एवम् ।
अन्तर्बहिर्हरणतेजसमेव संस्थं
सत्ये’न्तरस्मिनिह यत्र तयोः प्रतीतिः ॥३४॥
Deśo’pi bodhayati tena ca taṃ vibhinnaṃ
svaṃ yaṃ ca gocaragatātkaraṇebhya evam |
Antarbahirharaṇatejasameva saṃsthaṃ
satye’ntarasminiha yatra tayoḥ pratītiḥ || 34 ||
And (ca) in this way (evam), space (deśaḥ), additionally --lit. also-- (api) makes him (tena…tu) think (bodhayati) (that) he (svam) is different (vibhinnam) from that (tam) which (yam) takes place in the sphere (gocara-gatāt) of his senses (karaṇebhyaḥ). In this world (iha), the Glory of the Dissolution of the ‘internal’ and the ‘external’ (antar-bahir-haraṇa-tejasam) lies (saṃstham) in (antaḥ) this (asmin) truth (satye), in which (yatra) clear understanding (pratītiḥ) of the two (rises) (tayoḥ). || 34 ||
कश्चित्तु बोधति यदामलसंविदं तं
रिक्तं तु वा परलोकमिति मन्यते ताम् ।
तस्मै तदानवगतं कथितं तु सत्यं
पूर्वं च कार्यत इदं किल भावयेत्तत् ॥३५॥
Kaścittu bodhati yadāmalasaṃvidaṃ taṃ
riktaṃ tu vā paralokamiti manyate tām |
Tasmai tadānavagataṃ kathitaṃ tu satyaṃ
pūrvaṃ ca kāryata idaṃ kila bhāvayettat || 35 ||
When (yadā) someone (kaścit…tu) considers (bodhati) Pure Consciousness (amala-saṃvidam) as an (tam) ‘empty space’ --i.e. a ‘nothingness’-- (riktam) or (vā) (he) thinks (manyate) (that) It (tām) is another world (para-lokam…iti), then (tadā) that (tat) previously (pūrvam) mentioned (kathitam) truth (satyam) is concealed (anavagatam) for him (tasmai), and (ca) consequently (kāryataḥ) (he) should contemplate (bhāvayet) on this (idam…kila): || 35 ||
यो गोचरो भवति दीप्तिपराप्रमातुस्
तत्भिन्नतासमवधानविनष्टये सः ।
तत्संस्थितः परविमर्शनमेव काली-
मेलापदर्शनवरे किल कालग्रासः ॥३६॥
Yo gocaro bhavati dīptiparāpramātus
tatbhinnatāsamavadhānavinaṣṭaye saḥ |
Tatsaṃsthitaḥ paravimarśanameva kālī-
melāpadarśanavare kila kālagrāsaḥ || 36 ||
That (saḥ), which (yaḥ) takes place (bhavati) within the sphere (gocaraḥ) of the Pure Subject of Light (dīpti-parā-pramātuḥ) (and) proceeds (saṃsthitaḥ) to the destruction of attention to (any) condition (which) is different from It --i.e. from the Pure Subject-- (tat-bhinnatā-samavadhāna-vinaṣṭaye), is merely that Supreme Consideration --i.e. Awareness-- (tat…para-vimarśanam…eva), (which is also called) ‘Kālagrāsa’ or ‘the Consuming of Time’ (kāla-grāsaḥ) in Kālī’s precious Doctrine of Union (kālī-melāpa-darśana-vare…kila). || 36 ||
अन्तःक्रमः स्वसमतापरिणाम एतद्
यो मौलिकश्च यजनागत आत्मनः सः ।
चिद्भा तथापि समताप्रततेर्विभाति
स्यात्स्रोतसीन्द्रियचयस्य बहिर्ग्रहे सा ॥३७॥
Antaḥkramaḥ svasamatāpariṇāma etad
yo maulikaśca yajanāgata ātmanaḥ saḥ |
Cidbhā tathāpi samatāpratatervibhāti
syātsrotasīndriyacayasya bahirgrahe sā || 37 ||
This (etat) is an (saḥ) internal process (antaḥ-kramaḥ), which (yaḥ) is a radical (maulikaḥ…tu) change in self-identity (sva-samatā-pariṇāmaḥ), and (It) (ca) takes place during Yajana or the Act of Worshipping (yajana-āgataḥ) one’s Self (ātmanaḥ). Though (tathā…api) the (sā) Splendour of Consciousness (cit-bhā) actually (syāt) shines (vibhāti) due to an Expansion of (such) Identity (samatā-pratateḥ) through the channel (srotasi) of the collection of one’s senses (indriya-cayasya) by embracing (even external) objectivity (bahir-grahe). || 37 ||
सत्यं प्रकाशमपि सम्प्रतिबुद्ध्यते यस्
तत्रैव सम्द्रवणमेति स तद्विमर्शः ।
भासा परा किल चराचरसंविदः सा
स्रोतांसि तानि किरणाश्च तदा कराणाम् ॥३८॥
Satyaṃ prakāśamapi sampratibuddhyate yas
tatraiva samdravaṇameti sa tadvimarśaḥ |
Bhāsā parā kila carācarasaṃvidaḥ sā
srotāṃsi tāni kiraṇāśca tadā karāṇām || 38 ||
In reality (satyam), (when) Its Awareness (tat-vimarśaḥ), which (yaḥ) perfectly reveals (sam-prati-buddhyate) even (api) Light (prakāśam), perfectly dissolves away (samdravaṇam…eti) There --i.e. in Light-- (tatra…eva), (then) It --i.e. Awareness-- (saḥ) (becomes) the (sā) Supreme (parā) Light (bhāsā) of Universal Consciousness (cara-acara-saṃvidaḥ), and (ca) the (tāni) channels (srotāṃsi) of one’s senses (karāṇām) (are called) the Rays (of Consciousness) (kiraṇāḥ). || 38 ||
In Mahānayaprakāśaḥ (mahā-ānaya-prakāśe):
एष क्रमो विचलनाक्रमणादुदेति
स्वच्छाच्छवन्मलिनबुद्धिविशुद्धिमात्रः ।
बुद्धिर्यतः स्वपरिवेषविचारशीला
वा भाचिता भवति शान्तिगकेवलत्वे ॥३९॥
Eṣa kramo vicalanākramaṇādudeti
svacchācchavanmalinabuddhiviśuddhimātraḥ |
Buddhiryataḥ svapariveṣavicāraśīlā
vā bhācitā bhavati śāntigakevalatve || 39 ||
This (eṣaḥ) Process (kramaḥ) rises (udeti) from transcending unsteadiness (of mind) (vicalana-ākramaṇāt). (It is) merely the complete purification of (one’s) dim intellect (malina-buddhi-viśuddhi-mātraḥ) (that is) like a transparent crystal (svaccha-acchavat), because (yataḥ) intellect (buddhiḥ) reflects the diversities of its environment (sva-pariveṣa-vicāra-śīlā), but (vā) (it) becomes (bhavati) filled with (the) Light (of Consciousness) (bhā-acitā) in Aloneness, (which) pervades Tranquillity (śānti-ga-kevala-tve). || 39 ||
एवं च तुल्यरूपप्रकाश इह समासतः ।
कामपूरार्थतो भक्तानां बोधस्यानुसेवनात् ॥४०॥
Evaṃ ca tulyarūpaprakāśa iha samāsataḥ |
Kāmapūrārthato bhaktānāṃ bodhasyānusevanāt || 40 ||
And (ca) in this way (evam), a brief (samāsataḥ) elucidation of analogies (has been established) (tulya-rūpa-prakāśaḥ) here (iha) as an act of ‘Worship’ (anusevanāt), for the sake of fulfilling the wishes (kāma-pūra-arthataḥ) of (those who) are devoted (bhaktānām) to Awakening (bodhasya). || 40 ||
॥महेश्वरो’स्तु संस्तुतः सदा॥
|| Maheśvaro’stu saṃstutaḥ sadā ||
|| Let (astu) the Great Lord (mahā-īśvaraḥ)
be praised (saṃstutaḥ) forever
(sadā)! ||
|| Iti durvāsonāmakṛtādarśasaṃgrahaḥ samāptaḥ ||
|| This (Iti) ‘Ādarśasaṃgrahaḥ’ or ‘the Glossing of the Mirror’, written by someone by the name Durvāsāḥ (durvāsas-nāma-kṛta-ādarśa-saṃgrahaḥ), is finished (samāptaḥ). ||
॥इति शिवम्॥
|| Iti śivam ||
