Chummāsaṃketaprakāśaḥ
The Light of the Instructions of the Chummā-s
Chapter one
Pustakopadeśasaṃgraha
**** (तद्)दृक्पातमहोदयात् ॥१॥
भूमौ संपतितः क्षिप्राच्छिन्नमूल इव द्रुमः ।
निरुत्तरोपमा भूमिर्बाह्यान्तः करणोज्झिता ॥२॥
**** (tad)dṛkpātamahodayāt || 1 ||
Bhūmau saṃpatitaḥ kṣiprācchinnamūla iva drumaḥ |
Niruttaropamā bhūmirbāhyāntaḥ karaṇojjhitā || 2 ||
Through the intense (kṣiprāt) Great Rising of (His) Glance falling (on me) (dṛk-pāta-mahā-udayāt), I (mayā) immediately (jhagiti…eva) collapsed (saṃpatitaḥ) to the ground (bhūmau) like (iva) a tree (drumaḥ) cut off at its root (chinna-mūlaḥ) (, and I) achieved (prāptā) an unparalleled supreme (niruttara-upamā) stage (bhūmiḥ) free of internal and external senses (bāhya-antaḥ-karaṇa-ujjhitā). || 1-2 ||
अप्रमेया निरातङ्का कालाकालकलोत्तरा ।
अधामधामविभवा निर्निकेतक्रमाक्रमा ॥३॥
Aprameyā nirātaṅkā kālākālakalottarā |
Adhāmadhāmavibhavā nirniketakramākramā || 3 ||
(It is) immeasurable (in mind) (aprameyā), free of fear or pain (nirātaṅkā), transcending Time and the absence of Time (kāla-akāla-kala-uttarā), free of succession and non-succession (, and) unlocalized (, as it) (nirniketa-krama-akramā) shines as the Abodless Abode (adhāma-dhāma-vibhavā). || 3 ||
अस्पर्शपरमानन्दचमत्कारौघनिर्भरा ।
निरानन्दा निरावेशा सदसद्भ्रमवर्जिता ॥४॥
Asparśaparamānandacamatkāraughanirbharā |
Nirānandā nirāveśā sadasadbhramavarjitā || 4 ||
(It is) Full of the flow of the astonishing Supreme Joy of (Being) Intangible (asparśa-parama-ānanda-camat-kāra-ogha-nirbharā) beyond Bliss --i.e. as the Nature of the Bliss of Stillness-- (nir-ānandā) (and beyond even) immersion (nirāveśā), free of the illusions of ‘being’ and ‘non-being’ (sat-asat-bhrama-varjitā) (, and free) of the blinding (nature of) latent impressions (vāsanā-añjana-varjitā). || 4 ||
निर्विकल्पाविकल्पा तु संविदुज्झितधर्मिणी ।
प्राप्ता मया झगित्येव वासनाञ्जनवर्जिता ॥५॥
Nirvikalpāvikalpā tu saṃvidujjhitadharmiṇī |
Prāptā mayā jhagityeva vāsanāñjanavarjitā || 5 ||
(It is) thoughtless (nirvikalpā) (, but also) thoughtful --i.e. it is free of the duality of these two-- (vikalpā…tu), (and) has the nature (which) transcends all (types) of cognitions (saṃvid-ujjhita-dharmiṇī), (as) I (mayā) have attained It (prāptā) in a flash (jhagiti…eva) beyond the blinding (confusion) of impressions (vāsanā-añjana-varjitā). || 5 ||
तत्रैव बहुकालं स्थितो’हं निश्चलाकृतिः ।
अकस्मात्तु प्रबुद्धो’स्मि तत्प्रसादवशान्मनाक् ॥६॥
Tatraiva bahukālaṃ sthito’haṃ
niścalākṛtiḥ |
Akasmāttu prabuddho’smi tatprasādavaśānmanāk || 6 ||
There (tatra-eva), I (aham) remained (sthitaḥ) motionless (niścalā-kṛtiḥ) for a long time (bahu-kālam), then (tu) I (asmi) suddenly (akasmāt) woke up (pra-buddhaḥ) to some degree (manāk) on the authority of His Favor (tat-prasāda-vaśāt). || 6 ||
अपूर्वसंविदाह्लादचमत्कारेण घूर्णितः ।
स्थितो’ हं विस्मयाविष्टो नित्यानन्देन नन्दितः ॥७॥
Apūrvasaṃvidāhlādacamatkāreṇa
ghūrṇitaḥ |
Sthito’ haṃ vismayāviṣṭo nityānandena nanditaḥ || 7 ||
Possessed by Amazement (vismaya-āviṣṭaḥ) of the Eternal Bliss (nitya-ānandena) of the Surprise of the Joy of Unprecedented Consciousness (apūrva-saṃvid-āhlāda-camat-kāreṇa), I (aham) remained (sthitaḥ) dizzy (ghūrṇitaḥ) (, but still) delighted (nanditaḥ).
शास्त्रप्रपञ्चविमुखो गताहंप्रत्ययो यदा ।
तदा मया सिद्धनाथः सम्पृष्टः पुस्तकान्वितः ॥८॥
Śāstraprapañcavimukho
gatāhaṃpratyayo yadā |
Tadā mayā siddhanāthaḥ sampṛṣṭaḥ pustakānvitaḥ || 8 ||
Then (yadā…tadā), turning away from the prolixity of the Scriptures (śāstra-prapañca-vimukhaḥ), I became freed from the firm convinction of false ‘I’ --i.e. false ego-- (gata-ahaṃ-pratyayaḥ) (, and) I (mayā) asked (sampṛṣṭaḥ) Siddhanātha (siddha-nāthaḥ) Who held a manuscript (pustaka-ānvitaḥ):
या काचिद्भूर्मया नाथ दुर्गमा त्वत्प्रसादतः ।
अनुभूता निरातङ्का तां यथा सर्वतो’ भितः ॥९॥
संलक्षयामि सततं तथा कथय मे प्रभो ।
Yā kācidbhūrmayā nātha durgamā
tvatprasādataḥ |
Anubhūtā nirātaṅkā tāṃ yathā sarvato’ bhitaḥ || 9 ||
Saṃlakṣayāmi satataṃ tathā kathaya me prabho |
“Oh Lord (nātha)! (please) tell (kathaya) me (me) how (yathā) (can) I perceive (saṃlakṣayāmi) constantly (satatam) (and) thoroughly (sarvataḥ) in every direction (abhitaḥ) that (tām) Spotless (nirātaṅkā) State (bhūḥ) which (yā) is something (kācid) hard to attain (durgamā), (but) I (mayā) have experienced (anubhūtā) by Your (tvat) Favor (prasādataḥ) oh Master (prabho)!” || 9-10ab ||
महात्मना तदा तेन मौनस्थेन विशेषतः ॥१०॥
ऊर्ध्वे व्योम्नि यतः क्षिप्ता दृस्टिरक्रमनिर्भरा ।
तदधिष्ठानतस्तस्मात्पराकाशात्समुत्थिता ॥११॥
शिवस्याभिन्नरूपा तु परावागनिकेतना ।
वैखर्यन्ता कुलोत्तीर्णा समस्ताश्रयवर्जिता ॥१२॥
भैरवी सैव विख्याता निर्निकेतस्वरूपिणी ॥१३अब्॥
Mahātmanā tadā tena maunasthena viśeṣataḥ || 10 ||
Ūrdhve vyomni yataḥ kṣiptā
dṛsṭirakramanirbharā |
Tadadhiṣṭhānatastasmātparākāśātsamutthitā || 11 ||
Śivasyābhinnarūpā tu
parāvāganiketanā |
Vaikharyantā kulottīrṇā samastāśrayavarjitā || 12 ||
Bhairavī saiva vikhyātā nirniketasvarūpiṇī || 13ab ||
Thus (tadā), by (yataḥ) the Glance (dṛsṭiḥ) (that is) full of non‑succession (akrama-nirbharā) (and) is thrown (kṣiptā) into the Highest (ūrdhve) Sky (vyomni) by the high-souled one (tena…mahā-ātmanā) (who) remained in complete silence (mauna-sthena…viśeṣataḥ), the supportless (aniketanā) Supreme (parā) Speech (vāk) (Who is) certainly (tu) the Changeless Form of Śiva (śivasya-abhinna-rūpā) emerged (samutthitā) from (tasmāt) the Supreme Sky (para-ākāśāt) (That is) Her Abode (tat-adhiṣṭhānataḥ). Only (eva) She (sā) is known as (vikhyātā) Bhairavī (bhairavī) appearing in the form that cannot be localized (nirniketa-sva-rūpiṇī) (, as She is) beyond all the resting places (samasta-āśraya-varjitā) (, and She) transcends (the stages) of immanence (kula-uttīrṇā) at the end of Vaikharī (vaikharī-antā). || 10cd-13ab ||
तदैवै भैरवीरूपं निर्धामपरमाटवीम् ॥१३॥
सर्वावरणनिर्मुक्तां लाति नित्यमभेदतः ।
अटवीलस्समाख्यातो नित्योदितखमूर्तिभृत् ॥१४॥
अपूर्वतरचिद्भाभिस्सामरस्यवपुः परः ॥१५अब्॥
Tadaivai bhairavīrūpaṃ nirdhāmaparamāṭavīm || 13 ||
Sarvāvaraṇanirmuktāṃ lāti
nityamabhedataḥ |
Aṭavīlassamākhyāto nityoditakhamūrtibhṛt || 14 ||
Apūrvataracidbhābhissāmarasyavapuḥ paraḥ || 15ab ||
Nourishing the appearance of the Eternally Rising Consciousness (nitya-udita-kha-mūrti-bhṛt), (She is) the Supreme (paraḥ) Beauty of the Union (sāmarasya-vapuḥ) with the most extraordinary Rays of Consciousness (apūrva-tara-cit-bhābhiḥ). (She is) also known (sama-ākhyātaḥ) as ‘Aṭavīla’ (aṭavīlaḥ), as (tadā…eva) from (Her Nature that is) devoid of distinction (abhedataḥ), (She) always (nityam) bestows (lāti) the Abodeless Supreme Place to Roam (nir-dhāma-parama-aṭavīm) Who is Bhairavī Herself (bhairavī-rūpam), free of all the coverings (sarva-āvaraṇa-nirmuktām). || 13 cd-15ab ||
प्रोवाच प्रहसन्मां स किमर्थं त्वं समुद्धतः ॥१५॥
शास्त्रजालमिदं किं स्याद्भ्रान्तिर्नाद्यापि ते च्युता ।
पश्येमां पुस्तिकां विप्र सिद्धनाथकरस्थिताम् ॥१६॥
अस्याः पञ्चफणो यस्तु स्थितो दृढनिबन्धनः ।
पञ्चेन्द्रियमयीं शक्तिं विद्धि तां क्रमपारग ॥१७॥
वलयौ द्वौ स्थितौ यौ तु तौ जाग्रत्स्वप्नविग्रहौ ।
इमौ यौ पट्टकौ द्वौ तु तौ शृणुष्व समासतः ॥१८॥
Provāca prahasanmāṃ sa kimarthaṃ tvaṃ samuddhataḥ || 15 ||
Śāstrajālamidaṃ kiṃ
syādbhrāntirnādyāpi te cyutā |
Paśyemāṃ pustikāṃ vipra siddhanāthakarasthitām || 16 ||
Asyāḥ pañcaphaṇo yastu sthito
dṛḍhanibandhanaḥ |
Pañcendriyamayīṃ śaktiṃ viddhi tāṃ kramapāraga || 17 ||
Valayau dvau sthitau yau tu tau
jāgratsvapnavigrahau |
Imau yau paṭṭakau dvau tu tau śṛṇuṣva samāsataḥ || 18 ||
(Then She) laughingly (pra-hasat) said (pra-uvāca) to me (mām):
“Why (kim-artham) are you (tvam) so (saḥ) proud --i.e. of your knowledge-- (sam-uddhataḥ)? What (kim) is (syāt) (useful) in this (idam) net of the Scriptures --i.e. diving only in theories-- (śāstra-jālam) (if) your (te) confusion (bhrāntiḥ) has still (adyāpi) not (na) vanished (cyutā)? Oh, learned one (vipra)! look (paśya) at this (imām) manuscript (pustikām) in the hand of Siddhanātha (siddha-nātha-kara-sthitām). You, -being fully conversant with the Krama- (krama-pāraga) must understand (viddhi) (that) its --the manuscript’s-- (asyāḥ) still (sthitaḥ) tightly knit (dṛḍha-ni-bandhanaḥ) five-fold thread (which covers like a hood) (pañca-phaṇaḥ) is the (tām) power (śaktim) which (yaḥ) consists of the five senses (pañca-indriya-mayīm) (, and) its two (dvau) holes (valayau) are still (sthitau) that (tau) which (yau) are the two states of wakefulness and dreaming (jāgrat-svapna-vigrahau) indeed (tu).
Listen (śṛṇuṣva) to a summary (samāsataḥ) of these (imau) two (dvau) boards (of the manuscript) (paṭṭakau) that (yau) are (tau) (the following): || 15cd - 18 ||
ऊर्ध्वपट्टकरूपस्तु प्राणः सप्तशिखः स्मृतः ।
अधःस्थः पट्टको यस्तु संस्थितो ’पानविग्रहः ॥१९॥
प्रवाहद्वयरूपो ’हं संस्थितो द्विज तत्त्वतः ।
कुलकौलक्रमोन्मेषरूपौ द्वौ पट्टकौ स्मृतौ ॥२०॥
उद्रिक्तशान्तविस्फारसमावेशमयौ त्विमौ ।
Ūrdhvapaṭṭakarūpastu prāṇaḥ
saptaśikhaḥ smṛtaḥ |
Adhaḥsthaḥ paṭṭako yastu saṃsthito ’pānavigrahaḥ || 19 ||
Pravāhadvayarūpo ’haṃ saṃsthito
dvija tattvataḥ |
Kulakaulakramonmeṣarūpau dvau paṭṭakau smṛtau || 20 ||
Udriktaśāntavisphārasamāveśamayau tvimau |
(That which) appears as the upper board (ūrdhva-paṭṭaka-rūpaḥ) is really (tu) known (smṛtaḥ) as the outgoing breath (prāṇaḥ) with its seven flames --i.e. seven openings of the head like the mouth, nostrils, etc.-- (sapta-śikhaḥ). And (tu) the lower (adhaḥ-sthaḥ) board (paṭṭakaḥ) appears as (that) (sam-sthitaḥ) which (yaḥ) has the form of incoming breath (apāna-vigrahaḥ). Oh twice-born (dvija)! I (aham) really (tattvataḥ) exist (sam-sthitaḥ) as this twofold flow (pravāha-dvaya-rūpaḥ). These (imau) two (dvau) boards (paṭṭakau) are known (smṛtau) as the twofold appearance of the succession of immanence and transcendence (kula-kaula-krama-unmeṣa-rūpau) and (tu) as that (which) consists of the twofold absorption into the active and inactive expansions (respectively) (udrikta-śānta-visphāra-samāveśa-mayau). || 19 - 21ab ||
ऊर्ध्वस्था पूर्णविभवा शक्तिरुन्मेषधर्मिणी ॥२१॥
अधःस्था कृशदेहेयं ग्रासिनी शक्तिरैश्वरी ।
Ūrdhvasthā pūrṇavibhavā śaktirunmeṣadharmiṇī || 21 ||
Adhaḥsthā kṛśadeheyaṃ grāsinī śaktiraiśvarī |
The upper one (ūrdhva-sthā), -being the nature of manifestation (unmeṣa-dharmiṇī)- is the fulfilling expansive (pūrṇa-vibhavā) Power (śaktiḥ). The lower one (adhaḥ-sthā) is this (iyam) emaciated form (kṛśa-dehā), the swallowing (grāsinī) Power (śaktiḥ) of the Lord (aiśvarī). || 21cd-22ab ||
भित्त्वैतत्पट्टकयुगं मध्ये पश्य विमर्शतः ॥२२॥
महाशून्यातिशून्यं तु क्षराक्षरविवर्जितम् ॥२३॥
अस्पर्शं परमाकाशं निर्निकेतं निरुत्तरम् ।
सर्वोत्तीर्णमनाभासंसर्वत्रावस्थितं सदा
सृष्टिस्थित्युपसंहारकालग्रासान्तकं परम् ॥२४॥
सर्वावरणनिर्मुक्तं स्वस्वरूपं स्वगोचरम् ।
Bhittvaitatpaṭṭakayugaṃ madhye paśya vimarśataḥ || 22 ||
Mahāśūnyātiśūnyaṃ tu kṣarākṣaravivarjitam || 23 ||
Asparśaṃ paramākāśaṃ nirniketaṃ
niruttaram |
Sarvottīrṇamanābhāsaṃsarvatrāvasthitaṃ sadā
Sṛṣṭisthityupasaṃhārakālagrāsāntakaṃ param || 24 ||
Sarvāvaraṇanirmuktaṃ svasvarūpaṃ svagocaram |
After breaking (bhittvā) this (etat) pair of boards (paṭṭaka-yugam), behold (paśya) the Great Void beyond the void (mahā-śūnya-ati-śūnyam) between them (madhye) by (your) Awareness (vimarśataḥ), (as this Great Void) is free of both the perishable and imperishable (kṣara-akṣara-vivarjitam…tu), (and It is) the Intangible (a-sparśam) Supreme Sky (parama-ākāśam) (which is) Abodeless (nir-niketam), unsurpassable (nir-uttaram) (and) transcends everything (sarva-uttīrṇam), unmanifest (an-ābhāsam), (but) eternally (sadā) exists in everything (sarvatra-avasthitam), the Supreme (param) Destroyer of manifestation, maintenance and withdrawal (as well as) the devouring of time (sṛsṭi-sthiti-upa-saṃhāra-kāla-grāsa-antakam), free of all the coverings (sarva-āvaraṇa-nirmuktam), one’s own true nature (sva-sva-rūpam) (which is) abiding in one’s own Self (sva-gocaram).” || 22cd-25ab ||
इत्थं परतरं तत्त्वं साक्षात्कृत्य मयाक्रमात् ॥२५॥
त्यक्तं सर्वमशेषेण शास्त्रजालं समन्ततः ।
Itthaṃ parataraṃ tattvaṃ sākṣātkṛtya mayākramāt || 25 ||
Tyaktaṃ sarvamaśeṣeṇa śāstrajālaṃ samantataḥ |
Then (ittham), in one flash --i.e. without succession or without any development of a particular ‘spiritual experience’-- (akramāt), I (mayā) directly --i.e. in front of my eyes-- (and) entirely experienced (sāksāt-kṛtya…aśeṣeṇa) that Reality (tattvam) (which is) Higher than the highest (para-taram), (and) completely (samantataḥ) devoid of (tyaktam) all (sarvam) the trap of the Scriptures (śāstra-jālam). || 25cd - 26ab ||
त्यक्तशास्त्रप्रपञ्चेन सिद्धनाथेन धीमता ॥२६॥
दृष्टस्तु तत्क्सणात्तेन *** भाषितः ।
योग्यस्त्वं सन्मते पुत्र दुर्गमे’ स्मिन्महाक्रमे ॥२७॥
Tyaktaśāstraprapañcena siddhanāthena dhīmatā || 26 ||
Dṛṣṭastu tatksaṇāttena ***
bhāṣitaḥ |
Yogyastvaṃ sanmate putra durgame’ sminmahākrame || 27 ||
(Then,) the wise (dhīmatā) Siddhanātha (tena…siddha-nāthena) (, Who is) beyond the diversity of the Śāstra-s (tyakta-śāstra-prapañcena), looked (at me) (dṛṣtaḥ) and (tu) immediately (tatksaṇāt) said (bhāṣitaḥ):
“Oh, my noble-minded (sat-mate) son (putra)! You are (tvam) (now) qualified for (yogyaḥ) this (asmin) unattainable (durgame) Great Krama (mahā-krame)”. || 26cd - 27 ||
इत्युक्त्वा कृपायाविष्टो बोधयामास मां प्रभुः ।
किंचिच्छुम्मोपदेशं तु संकेतपदविस्तरं ॥२८॥
दुर्बोधं तु महायोगिप्रवराणां समन्ततः ।
यतस्तस्मान्महोद्धाम साहसं पदमच्युतं ॥२९॥
समारुह्य हठादस्मि सुप्रबुद्धदशान्वितः ।
Ityuktvā kṛpāyāviṣṭo bodhayāmāsa
māṃ prabhuḥ |
Kiṃcicchummopadeśaṃ tu saṃketapadavistaraṃ || 28 ||
Durbodhaṃ tu mahāyogipravarāṇāṃ
samantataḥ |
Yatastasmānmahoddhāma sāhasaṃ padamacyutaṃ || 29 ||
Samāruhya haṭhādasmi suprabuddhadaśānvitaḥ |
Having said (uktvā) this (iti), the Lord (prabhuḥ), filled with compassion (kṛpāyā-aviṣṭaḥ), perfectly (samantataḥ) enlightened (bodhayāmāsa) me (mām) (regarding) the teachings of some Chummā-s (kiṃcid-chumma-upadeśam) along with (tu) their extensive explanations (sanketa-pada-vistaram) (that are) difficult to be understood (durbodham) even (tu) for the best of the Great Yogin-s (mahā-yogin-pravarāṇām).
Consequently (yatas), because of that (tasmāt), having ascended (sam-āruhya) spontaneously (haṭhāt) to the Permanent (acyutam) Great Abode (mahā-uddhāma) of the State of Sudden Recognition (sāhasam…padam), I became (asmi) endowed with the condition of being fully awakened (supra-buddha-daśa-anvitaḥ). || 28 - 30ab ||
इत्थमप्यद्भुते तत्त्वे सिद्धनाथप्रसादतः ॥३०॥
प्राप्तं मया अनिर्देश्यं विकल्पौघविलापकम् ।
यदपूर्वतरं किंचित्तत्ते वक्ष्याम्यशेषतः ॥३१॥
भक्तो’ सि सर्वपीठेषु ब्रह्मण्यवस्थितः सदा ।
त्वयाद्यापि न विश्रान्तिः सम्यगासादिता परा ॥३२॥
संदिग्धां मतिमाश्रित्य किं पर्यटसि पुत्रक ।
योग्यस्त्वं परमे ज्ञाने यतस्तस्मादलं भव ॥३३॥
प्रवक्ष्यामि मुखाम्नायं यथा प्राप्तं यथाक्रमम् ।
दर्शनाम्नायमेलापवर्जितं सततोदितं ॥३४॥
पूज्यपूजकसंबन्धप्रोज्झितं परतत्त्वतः ।
एकाग्रमनसोन्मेषविमर्शेन महामते ॥३५॥
रहस्यपादविस्तारं विज्ञेयं विततं शृणु॥
Itthamapyadbhute tattve siddhanāthaprasādataḥ || 30 ||
Prāptaṃ mayā anirdeśyaṃ
vikalpaughavilāpakam |
Yadapūrvataraṃ kiṃcittatte vakṣyāmyaśeṣataḥ || 31 ||
Bhakto’ si sarvapīṭheṣu
brahmaṇyavasthitaḥ sadā |
Tvayādyāpi na viśrāntiḥ samyagāsāditā parā || 32 ||
Saṃdigdhāṃ matimāśritya kiṃ paryaṭasi
putraka |
Yogyastvaṃ parame jñāne yatastasmādalaṃ bhava || 33 ||
Pravakṣyāmi mukhāmnāyaṃ yathā
prāptaṃ yathākramam |
Darśanāmnāyamelāpavarjitaṃ satatoditaṃ || 34 ||
Pūjyapūjakasaṃbandhaprojjhitaṃ paratattvataḥ |
Ekāgramanasonmeṣavimarśena mahāmate || 35 ||
Rahasyapādavistāraṃ vijñeyaṃ vitataṃ śṛṇu ||
Therefore (ittham…api), I will explain (vakṣyāmi) to you --i.e. to the reader-- (te) that (tat) incomparable (State) (a-nirdeśyam) I have (mayā) achieved (prāptam) by the Favor of Siddhanātha (siddha-nāṭha-prasādataḥ) in that marvelous (ad-bhute) Reality (tattve) which (yat) is the Destroyer of the flow of vikalpa-s (vikalpa-ogha-vilāpakam) (, and which is) something (kiṃcit) (that is) greater than the extraordinary (apūrva-taram).
You (asi) are worshipping (bhaktaḥ) all the Pīṭha-s (sarva-pīṭheṣu) constantly (sadā) dwelling (avasthitaḥ) in Brahman (brahmaṇi), though (samyak) you (tvayā) still (adyāpi) have not (na) achieved (āsāditā) Supreme (parā) Repose (viśrāntiḥ).
Oh my son (putraka)! Why (kim) do you wander (paryaṭasi) (while) taking shelter (āśritya) in (your) confused (saṃdigdhām) mind (matim)? Because (yataḥ) you are (tvam) fit (yogyaḥ) for the Supreme (parame) Wisdom (jñāne), hence (tasmāt), you must (bhava) stop! --i.e. enough of this!-- (alam).
I shall tell (you) (pravakṣyāmi) step-by-step (yathā-kramam) the Oral Instruction (mukha-āmnāyam) just as (yathā) (I have) acquired (it) (prāptam). (This Oral Instruction is) beyond the connection of the worshipped (and) the worshipper (pūjya-pūjaka-saṃbandha-pra-ujjhitam), (but It is also) beyond philosophies, (It is beyond) the Sacred Scriptural Transmissions (, and It is even beyond) the Doctrine of Melāpa or Encounter (darśana-āmnāya-melāpa-varjitam). (It is) always rising --i.e. eternally vibrating-- (satata-uditam) due to the (Realization of the) Supreme Truth (para-tattvataḥ).
Oh wise one! (mahā-mate), listen (śṛṇu) with the awareness of the receptivity of (your) one-pointed mind (ekāgra-manasa-unmeṣa-vimarśena) to the pervasive (vitatam) expansion of the secret teachings (rahasya-pāda-vistāram) (that) you must know (vijñeyam). || 1-35 ||
॥अनिकेतपुस्तककथा॥
|| Aniketapustakakathā ||
|| (This was the) Kathā --i.e. explanatory transmission-- (kathā) of the Abodeless (aniketa) Manuscript (pustaka) | |
Chapter two
Chummopadeśaḥ
परतरम् अनिकेतं तत्त्वमार्गस्थितं ते ।
निरूपमपदछुम्मासम्प्रदायं समन्तात् ॥३६॥
स्वरसवशतयाहं त्वत्कृपाघ्रातचित्तः ।
प्रकटतरवचोभिर्दर्शयाम्याशु नूनम् ॥३७॥
Parataram aniketaṃ tattvamārgasthitaṃ te |
Nirūpamapadachummāsampradāyaṃ samantāt || 36 ||
Svarasavaśatayāhaṃ tvatkṛpāghrātacittaḥ |
Prakaṭataravacobhirdarśayāmyāśu nūnam || 37 ||
By Your (te) Perfectly clear Speech (prakaṭa-tara-vacobhiḥ), (and) by the Power of one’s own essence (sva-rasa-vaśatayā), now (nūnam) my mind is scented with Your Compassion (tvat-kṛpā-ghrāta-cittaḥ) (, and) I (aham) immediately (āśu) perceive (darśayāmi) the Highest --lit. higher than the highest-- (para-taram), (and) Abodeless (aniketam) Oral Transmission of the incomparable Chummā-s (nirūpama-pada-chummā-sampradāyam) (that is) established on the Path (of ‘Searching) Reality’ (tattva-mārga-sthitam) everywhere (samantāt). || 36-37 ||
𑆬𑆴𑆕𑇀𑆓𑆶 𑆃𑆨𑆴𑆘𑇀𑆚𑆳𑆤𑆶 𑇆𑇑𑇆
Union is Recognition || 1 ||
यत्रेमास्संविदः सर्वाः सबाह्याद्यन्तरोदिताः ।
अस्पर्शपरमाकाशे निर्निकेते परे शिवे ॥३८॥
व्यक्ताव्यक्तपदातीते निस्पन्दानन्दसुन्दरे ।
लीयन्ते क्रमयोगेन तल्लिङ्गं संस्मृतं परम् ॥३९॥
सर्वातिगं तदेवोच्चैः प्रथितं सर्वगत्वतः ।
स्वाभिज्ञानतया नित्यं जगत्त्रितयभेदतः ॥४०॥
Yatremāssaṃvidaḥ sarvāḥ sabāhyādyantaroditāḥ |
Asparśaparamākāśe nirnikete pare śive || 38 ||
Vyaktāvyaktapadātīte nispandānandasundare |
Līyante kramayogena talliṅgaṃ saṃsmṛtaṃ param || 39 ||
Sarvātigaṃ tadevoccaiḥ prathitaṃ sarvagatvataḥ |
Svābhijñānatayā nityaṃ jagattritayabhedataḥ || 40 ||
Where (yatra) all (sarvāḥ) these (imāḥ) cognitions (saṃvidaḥ) (, which) begin outside (and) rise inside (sa-bāhyā-ādi-antara-uditāḥ), dissolve (līyante) -in consequence of the process (krama-yogena)- into the Beauty of the Joy of the Immovable (nispanda-ānanda-sundare) (that is) the intangible Ultimate Sky (asparśa-parama-ākāśe) of the Supreme (pare) Unlocated (nirnikete) Śiva (śive) beyond the states of the visible and the invisible (vyakta-avyakta-pada-atīte) is the Union with That (tat-liṅgam) (, and It is) known (saṃsmṛtam) as the Supreme (State) (param). It (tat) truly (eva) surpasses everything (sarva-ati-gam), (and It is) displayed (prathitam) intensely (uccaiḥ) due to the State of All-pervasiveness (sarva-ga-tva-taḥ) by means of the State of Recognizing one’s own Self (sva-abhijñānatayā) on account of the constant isolation from the three worlds (nityam…jagat-tritaya-bhedataḥ). || 38-40 ||
॥साहसकथा॥
|| Sāhasakathā ||
|| Kathā (kathā) of Forceful Realization (sāhasa) ||
𑆃𑆫𑆟𑆴𑆱𑆩𑆶𑆢𑆳𑆪𑆶 𑇆𑇒𑇆
(The two) kindling sticks are combined
शिवस्याभिन्नरूपे’यं शक्तिरक्रमतः परः ।
प्रोदिता परमोन्मेषरूपा स्वच्छन्दचारिणी ॥४१॥
तयोररणिमन्थानः सामरस्यमहोदयः ।
संघट्टो यस्ततो’ज्रता निष्कामादृष्तिरभ्यया ॥४२॥
Śivasyābhinnarūpe’yaṃ śaktirakramataḥ paraḥ |
Proditā paramonmeṣarūpā svacchandacāriṇī || 41 ||
Tayoraraṇimanthānaḥ sāmarasyamahodayaḥ |
Saṃghaṭṭo yastato’jratā niṣkāmādṛṣtirabhyayā || 42 ||
Śakti (śaktiḥ), (Who is) living in Freedom (svacchanda-cāriṇī), arises (pra-uditā) instantly --i.e. without succession-- (akramataḥ) as the Appearence of Supreme --i.e. non-dualistic-- Expansion (parama-unmeṣa-rūpā) in the unbroken (condition) of Śiva (śivasya-abhinna-rūpe). Through the churning of the two kindling sticks (araṇi-manthānaḥ) (which) belong to Them --i.e. to Śiva and Śakti-- (tayoḥ), this (ayam) Supreme (paraḥ) Great Rising of Oneness (sāmarasya-mahā-udayaḥ) is a (kind of) friction or union (saṃghaṭṭaḥ) which (yaḥ) is then (tataḥ) the State of the Field (ajra-tā) (and) the arrival (abhyayā) of desireless Wisdom (niṣkāmā-dṛṣtiḥ). || 41-42 ||
॥वृन्दाकथा॥
|| Vṛndākathā ||
|| Kathā (kathā) of Aggregation (vṛndā) ||
𑆖𑆑𑇀𑆫𑆼𑆯𑆵𑆩𑆼𑆬𑆑𑆶 𑇆𑇓𑇆
(Then,) there is Encounter or Union with the Mistress of the Wheels
ततो’नल्पचिदुल्लासघनसृष्तेरनन्तरम् ।
निरावरणनिबामपरमाकाशवृत्तयः ॥४३॥
चक्रेश्वरीरश्मिरूपा देवताकुलवर्जिताः ।
निर्निकेते पदे श्वेते मिलिताव्याप्तिसम्युताः ॥४४॥
Tato’nalpacidullāsaghanasṛṣteranantaram |
Nirāvaraṇanibāmaparamākāśavṛttayaḥ || 43 ||
Cakreśvarīraśmirūpā devatākulavarjitāḥ |
Nirnikete pade śvete militāvyāptisamyutāḥ || 44 ||
Then (tataḥ), after (anantaram) the manifestations of the mass of numerous outpourings of Consciousness (analpa-cit-ullāsa-ghana-sṛṣteḥ), the activities of the Unveiled and Abodeless Supreme Sky (nir-āvaraṇa-nibāma-parama-ākāśa-vṛttayaḥ) appearing as the Rays of the Mistress of the Wheels (rise) (cakra-īśvarī-raśmi-rūpāḥ) devoid of the multitude of deities (devatā-kula-varjitāḥ) furnished with united pervasion (militā-vyāpti-samyutāḥ) in the Bright (śvete) Abodeless (nirnikete) State (pade). || 43-44 ||
॥द्वादशवाहकथा॥
|| Dvādaśavāhakathā ||
|| Kathā (kathā) of the Twelvefold
flow
--i.e. Consciousness is poured into the senses that are called the ‘Rays’-- (dvādaśa-vāha) ||
𑆑𑆳𑆬𑆓𑇀𑆫𑆳𑆱𑆶 𑇆𑇔𑇆
(Then,) temporal succession is consumed
सृष्ट्यादिकलनारूपो यत्राक्रमचिदस्वरे ।
कालः संहारमाप्नोति कालग्रासः स उच्यते ॥४५॥
Sṛṣṭyādikalanārūpo yatrākramacidasvare |
Kālaḥ saṃhāramāpnoti kālagrāsaḥ sa ucyate || 45 ||
Where (yatra) Time (kālaḥ), (which) has the nature of impelling (the idea of) Sṛṣṭi or Manifestation, etc. (sṛṣṭi-ādi-kalanā-rūpaḥ), obtains (āpnoti) dissolution (saṃhāram) in the Silence of non-sequential Consciousness (akrama-cit-asvare), (that) is said to be (ucyate) the (saḥ) ‘Consuming of Time’ (kāla-grāsaḥ). || 45 ||
𑆑𑆫𑆟𑇀𑆑𑆶 𑆱𑆶𑆩𑆠𑆴 𑇆𑇕𑇆
(Then,) Devotion appears in the senses
चिदानन्दमयोल्लासमिच्छाज्ञानक्रियात्मकम् ।
करणानां वपुर्यत्र पूज्रक्तं पुष्पतां गतम् ॥४६॥
Cidānandamayollāsamicchājñānakriyātmakam |
Karaṇānāṃ vapuryatra pūjraktaṃ puṣpatāṃ gatam || 46 ||
The Outpouring (which is) full of the Bliss of Consciousness --i.e. the Appearance of Spiritual Bliss-- (cit-ānanda-maya-ullāsam) (which) has the nature of Will, Knowledge and Activity (icchā-jñāna-kriyā-ātmakam) is the Essence (vapuḥ) of the senses (karaṇānām), in which (yatra) (This Essence) is fond of worship (pūj-raktam), (and therefore) attains (gatam) the state of blooming (puṣpatām). || 46 ||
॥पञ्चामरकथा॥
|| Pañcāmarakathā ||
|| Kathā (kathā) of the Five gods (pañca-amara) ||
𑆩𑆤𑆶𑆩𑆠𑆴 𑆥𑆫𑆴𑆖𑆳𑆫𑆑𑆶 𑇆𑇖𑇆
(Then,) the mind and the intellect become servants
ग्राह्यग्राहकविस्फारद्वन्द्वमेलापके परे ।
महामैथुनसंघट्टसामरस्यपदे समे ॥४७॥
मनोमती तु तत्रैव परिचारकतां गते ।
निरावरणचिद्धाम्नि ॥४८॥
Grāhyagrāhakavisphāradvandvamelāpake pare |
Mahāmaithunasaṃghaṭṭasāmarasyapade same || 47 ||
Manomatī tu tatraiva paricārakatāṃ gate |
Nirāvaraṇaciddhāmni || 48 ||
In the Supreme (pare) Unchanging (same) State of the unified Taste of embracing the Great Union (like a marriage) (mahā-maithuna-saṃghaṭṭa-sāmarasya-pade) (which) unites the pair (which consists of) the expansion of subject and object (grāhya-grāhaka-visphāra-dvandva-melāpake) in the Abode of Unveiled Consciousness (nirāvaraṇa-cit-dhāmni), there (tatra), the mind and the intellect (manaḥ-matī) truly (tu…eva) exist (gate) in the condition of being servants (pari-cāraka-tām). || 47-48 ||
॥संघट्टकथा॥
|| Saṃghaṭṭakathā ||
|| Kathā (kathā) of Assembly or Union (saṃghaṭṭa) ||
𑆃𑆲𑆩𑆴𑆠𑆴𑆔𑆛𑇀𑆛𑆤𑆶 𑇆𑇗𑇆
(Then,) there is rubbing of I-sense
तदामितामितस्योच्चैरहंकारस्य घट्टनम् ।
उल्लङ्घनक्रमः को’पि विभाति कलनोज्झितः ॥४९॥
Tadāmitāmitasyoccairahaṃkārasya ghaṭṭanam |
Ullaṅghanakramaḥ ko’pi vibhāti kalanojjhitaḥ || 49 ||
Then (tadā), the powerful (uccaiḥ) rubbing or pushing (ghaṭṭanam) of false-I (aham-kārasya) (, which is furnished with) limitation and non-limitation (mita-amitasya) (, takes place; and) the undefinable (kaḥ-api) process of transgression --i.e. leaping beyond-- (ullaṅghana-kramaḥ) free of ‘moving to and fro’ (kalana-ujjhitaḥ) shines (vibhāti). || 49 ||
॥उल्लङ्घनकथा॥
|| Ullaṅghanakathā ||
|| Kathā (kathā) of Transgression (ullaṅghana) ||
𑆦𑆬𑆤𑆴𑆫𑇀𑆮𑆳𑆟𑆶 𑇆𑇘𑇆
Liberation is the fruit
क्वचिन्निरुत्तरपदे दृष्टतत्त्वस्य सर्वदा ।
फलादहेतुकोल्लासादूहा निर्वाणवाग्भवेत् ॥५०॥
Kvacinniruttarapade dṛṣṭatattvasya sarvadā |
Phalādahetukollāsādūhā nirvāṇavāgbhavet || 50 ||
Somewhere --i.e. It is impossible to define where-- (kvacid) in the Unsurpassable State --lit. in the silenced state where there is no question and no answer-- (niruttara-pade) of the perceived Reality --i.e. here and now-- (dṛṣṭa-tattvasya), on account of the Outpouring of Groundless (Consciousness) (ahetuka-ullāsāt) (That is) the Fruit (phalāt), the Sound of Liberation (nirvāṇa-vāc) vibrates (bhavet) in continuity (sarvadā), as a conclusion (ūhā). || 50 ||
𑆫𑆩𑆴 𑆍𑆑𑆳𑆪𑆤𑆶 𑇆𑇙𑇆
The Absorbed one plays
यतस्ततस्तु सर्वत्र सर्वकर्म यथा तथा ।
कुर्वन्निरामयो व्यापी क्रीदत्येकायनो’च्युतः ॥५१॥
Yatastatastu sarvatra sarvakarma yathā tathā |
Kurvannirāmayo vyāpī krīdatyekāyano’cyutaḥ || 51 ||
As (yatas…tatas) the All-pervading (vyāpī) Perfect One --lit. free of sickness-- (nir-āmayaḥ) (Who is) Absorbed (into Union) (eka-āyanaḥ) plays (krīdati) without falling from (his Essential Nature) (acyutaḥ); therefore (yathā…tathā), (He) performs (kurvat) all the actions (of the world) (sarva-karma) always and everywhere (sarvatra). || 51 ||
𑆥𑆫𑆳𑆢𑇀𑆪𑆳𑆮𑆤𑇀𑆮𑇀𑆫𑇀𑆪𑆳 𑇆𑇑𑇐𑇆
ततः स्वातन्त्र्यतो नित्यं प्रोदिता अविभेदतः ।
गिरः परादिरूपिण्यौ भेदाभेदप्रथात्मिकाः ॥५२॥
अक्षचक्रोदयो’पीह निष्चलत्वस्वरूपताम् ।
प्रयाताः परमव्योमस्वरूपादपरिच्युताः ॥५३॥
Tataḥ svātantryato nityaṃ proditā avibhedataḥ |
Giraḥ parādirūpiṇyau bhedābhedaprathātmikāḥ || 52 ||
Akṣacakrodayo’pīha niṣcalatvasvarūpatām |
Prayātāḥ paramavyomasvarūpādaparicyutāḥ || 53 ||
Therefore (tataḥ), Speeches (giraḥ) always (nityam) appear (proditāḥ) as parā and aparā (parā-ādi-rūpiṇyau) (which) has the nature of spreading out as non-duality and duality, respectively (bheda-abheda-prathā-ātmikāḥ), due to Uninterrupted (avibhedataḥ) Freedom (svā-tantryataḥ). || 52 ||
(And) though (api) the Wheel of the senses arises (akṣa-cakra-udayaḥ) in this world (iha), they --i.e. the four speeches-- never fall (aparicyutāḥ) from the Essential Nature of the Supreme Sky (of Consciousness) (parama-vyoma-sva-rūpāt), (and) become (prayātāḥ) the State of the Essential Nature of Immovableness (niṣcala-tva-sva-rūpatām). || 53 ||
॥वाक्चतुष्टयकथा॥
|| Vākcatuṣṭayakathā ||
|| Kathā (kathā) of the Four (catuṣṭaya) Speeches (vāk) ||
𑆤𑆸𑆠𑇀𑆠𑆓𑆵𑆠𑆥𑇀𑆫𑆪𑆳𑆱𑆶 𑇆𑇑𑇑𑇆
There is exertion of dancing and singing
ततो’नुत्तरचिद्धामरूपे सत्युचिते शिवे ।
दृगादिहस्तपादान्तरूपाणां संस्थितो’ क्रमात् ॥५४॥
रश्मीनां च तथा वाचां नृत्तगीतोदयो’मितः ।
अनावेशसमावेशविलासोदयमन्थरः ॥५५॥
Tato’nuttaraciddhāmarūpe satyucite śive |
Dṛgādihastapādāntarūpāṇāṃ saṃsthito’ kramāt || 54 ||
Raśmīnāṃ ca tathā vācāṃ nṛttagītodayo’mitaḥ |
Anāveśasamāveśavilāsodayamantharaḥ || 55 ||
Hence (tataḥ), Resting (saṃsthitaḥ) without succession (akramāt) in the Nature of the Abode of Unsurpassable Consciousness (anuttara-cit-dhāma-rūpe) (that is) the Existence (sati) of the Blissful (ucite) Śiva (śive) is the Infinite (amitaḥ) Rising of the dancing and singing (nṛtta-gīta-udayaḥ) of the forms (which) begin with the senses and end with the hands and feet --i.e. of inner and outer senses-- (dṛk-ādi-hasta-pāda-anta-rūpāṇām), and (It is) (ca) also (tathā) (the Rising) of the Rays (of Consciousness) (raśmīnām) (that are nothing but) the four Speeches (vācām). (And such a Resting) is the churning of the upsurge of the manifestation of the Absorption devoid of absorption (an-āveśa-samāveśa-vilāsa-udaya-mantharaḥ). || 54-55 ||
𑆏𑆮𑆬𑇀𑆬𑆵 𑆃𑆘𑆤𑆶 𑇆𑇑𑇒𑇆
It rises from the Initiatory Tradition
परमात्ममहेशस्य तर्पणाक्तमाहा*** ।
अनन्तेच्छाकुलोल्लासलहरीणामकृत्रिमम् ॥५६॥
रूपादिविश्वविस्फारसंविन्निचयविग्रहाः ।
ओवल्ल्याः कथितास्ताभिर्यजनं क्रियते परम् ॥५७॥
Paramātmamaheśasya tarpaṇāktamāhā*** |
Anantecchākulollāsalaharīṇāmakṛtrimam || 56 ||
Rūpādiviśvavisphārasaṃvinnicayavigrahāḥ |
Ovallyāḥ kathitāstābhiryajanaṃ kriyate param || 57 ||
The Great *** (Joy or Flow?, which is) characterized by the Satisfaction (tarpaṇa-akta-māhā***) of the Great Lord (Who is) the Supreme Self (parama-ātmā-mahā-īśasya) (and belongs) to the Immense Waves of the Outpouring or Appearance of the Kula or the Body of Consciousness (composed of) Infinite Will (ananta-icchā-kula-ullāsa-laharīṇām), is Natural --i.e. Always Existing-- (akṛtrimam). The embodiments or formations of the Totality or the Body of Consciousness perceived as the world (composed of) form, etc. --i.e. form, name, etc.-- (rūpa-ādi-viśva-visphāra-saṃvid-nicaya-vigrahāḥ) are explained (kathitāḥ) through the Initiatory Tradition (ovallyāḥ). By means of these (tābhiḥ), the Act of Supreme Worship or Sacrifice (param...yajanam) is performed (kriyate). || 56-57 ||
𑆃𑆤𑆶𑆨𑆮𑆯𑆳𑆤𑇀𑆠𑆴 𑇆𑇑𑇓𑇆
Peace rises from Direct Experience
इत्थं संसारचक्रे’स्मिन्रममानस्य लोकवत् ।
ज्ञातस्वात्मस्वरूपस्य नित्यतृप्तस्य कस्यचित् ॥५८॥
परमानुभवाह्लादचमत्कारेण सर्वदा ।
नियतानुभवग्रासाच्छान्तिर्मङ्जयते परा ॥५९॥
Itthaṃ saṃsāracakre’sminramamānasya lokavat |
Jñātasvātmasvarūpasya nityatṛptasya kasyacit || 58 ||
Paramānubhavāhlādacamatkāreṇa sarvadā |
Niyatānubhavagrāsācchāntirmaṅjayate parā || 59 ||
Thus (ittham), due to the consuming of limited perception (niyata-anubhava-grāsāt) through the Amazement of the Joy of Unlimited Perception (parama-anubhava-āhlāda-camat-kāreṇa), Supreme (parā) Peace (śāntiḥ) clearly shines (maṅjayate) uninterruptedly (sarvadā) in this (asmin) Wheel of Saṃsāra (sāṃsāra-cakre) for someone (kasyacit) who is always satisfied (nitya-tṛptasya) with the Essential Nature of his own perceived or realized Self (jñāta-sva-ātmā-sva-rūpasya) (and) consequently plays (rama-mānasya) according to ordinary life (lokavat). || 58-59 ||
ग्राह्यग्राहकविभेदलक्षितनियतानुभवग्रासात्परमानुभवाह्लाद उदितः । एष
आह्लाद इह हर्षः संभृतभेदमुक्तिसुखभूर्भारावतारोपम इत्युच्यते’
भिनवगुप्तेन । तस्मात्स परा शान्तिः । इति स एव चैतन्यनित्यता संसारचक्रे’
च्युता स्वात्मसम्यक्समतात्मिका । संसारचक्रं चैतन्योन्मेषो’ तस्तन्न भिन्नं
चैतन्यतः । परमाशान्त्यां व्यवहारो नापि वर्जितश्च शान्तिरूपलोकानन्द इह
शिवशक्त्यद्वये संस्थानात् । यथोक्तं श्रीक्षेमराजेन
यो ऽन्तःसमाधिसंस्कारं भ्रमते विमलत्विषाम् ।
स विसर्गबलादेव विमृश्य च पुनः पुनः॥
व्युत्थाने ऽपि यतस्तस्य स्वरूपं सम्प्रकाशते ।
योगिनो बोधनिष्ठस्य नित्यानन्दरसस्य च॥
grāhyagrāhakavibhedalakṣitaniyatānubhavagrāsātparamānubhavāhlāda uditaḥ | eṣa āhlāda iha harṣaḥ saṃbhṛtabhedamuktisukhabhūrbhārāvatāropama ityucyate’ bhinavaguptena | tasmātsa parā śāntiḥ | iti sa eva caitanyanityatā saṃsāracakre’ cyutā svātmasamyaksamatātmikā | saṃsāracakraṃ caitanyonmeṣo’ tastanna bhinnaṃ caitanyataḥ | paramāśāntyāṃ vyavahāro nāpi varjitaśca śāntirūpalokānanda iha śivaśaktyadvaye saṃsthānāt | yathoktaṃ śrīkṣemarājena
yo 'ntaḥsamādhisaṃskāraṃ bhramate vimalatviṣām |
sa visargabalādeva vimṛśya ca punaḥ punaḥ ||
vyutthāne 'pi yatastasya svarūpaṃ samprakāśate |
yogino bodhaniṣṭhasya nityānandarasasya ca ||
𑆑𑆶𑆬𑆩𑆣𑆶 𑆥𑆼𑆪𑆶 𑇆𑇑𑇔𑇆
The Wine of Kula is to be drunk
कुलं प्रोक्तं पराशक्तिरूपमस्पर्शसम्भवम् ।
पेयं तदेव मद्यं तु कलानां प्रविलापकम् ॥६०॥
Kulaṃ proktaṃ parāśaktirūpamasparśasambhavam |
Peyaṃ tadeva madyaṃ tu kalānāṃ pravilāpakam || 60 ||
Kula (kulam) is said to be (proktam) the Nature of the Supreme Śakti (parā-śakti-rūpam). (It) is the (tat) only (eva) Wine or Nectar (madyam…tu) to be drunk (peyam), (as It is) made of the Intangible --i.e. of Subjectivity-- (asparśa-sambhavam) (which exists as) the Annihilation (pra-vilāpakam) of parts (kalānām). || 60 ||
𑆯𑆷𑆤𑇀𑆪𑆳𑆠𑆵𑆠𑆴𑆮𑆸𑆠𑇀𑆠𑆴 𑇆𑇑𑇕𑇆
Activity is beyond void
सदैव परमावृत्तिः सदसद्भ्रमवर्जिता ।
सतां निराविला स्पन्दा शून्यातीता सदोदिता ॥६१॥
हताहतोभयरवे सबाह्याभ्यन्तरोदिते ।
लयं याते सति तदा संस्थिता निरवग्रहा ॥६२॥
Sadaiva paramāvṛttiḥ sadasadbhramavarjitā |
Satāṃ nirāvilā spandā śūnyātītā sadoditā || 61 ||
Hatāhatobhayarave sabāhyābhyantarodite |
Layaṃ yāte sati tadā saṃsthitā niravagrahā || 62 ||
For real devotees (satām), Supreme Activity (paramā-vṛttiḥ) is always (sadā…eva) the Transparent --i.e. Free-- (nirāvilā) Spanda (spandā) devoid of the illusion of being and non-being (sat-asat-bhrama-varjitā) (, and It) always exists (sadā-uditā) beyond the void (śūnya-atītā). (When) the noise of both affliction and non-affliction (hata-ahata-ubhaya-rave) (which) rises externally and internally (sa-bāhya-atyantara-udite) dissolve (layam…yāte), then (Supreme Activity) (tadā) is free (niravagrahā) to rest (saṃsthitā) in Reality (sati). || 61‑62 ||
𑆃𑆤𑆳𑆩𑆤𑆴𑆢𑇀𑆫𑆳 𑇆𑇑𑇖𑇆
Sleep is the Nameless
निश्शेषभावविभवप्रपञ्चौघपरिक्षयात् ।
अवाच्यत्वादनामेह निद्रा शान्ता परा स्मृता ॥६३॥
Niśśeṣabhāvavibhavaprapañcaughaparikṣayāt |
Avācyatvādanāmeha nidrā śāntā parā smṛtā || 63 ||
Due to its drowsy --i.e. not distinct or not clearly expressed-- condition (avācyatvāt) (that is) the dissolution of the flow of the production of all the manifested entities (niḥ-śeṣa-bhāva-vibhava-prapañca-ogha-parikṣayāt), Sleep (nidrā) is Supreme (parā) (and) Peaceful (śāntā), (and It is) known as (smṛtā) the Nameless (anāmā) in this (doctrine) (iha). || 63 ||
॥परा मुद्रामन्त्रनिरीहकथा पदत्रयान्तर्गता॥
|| Parā mudrāmantranirīhakathā padatrayāntargatā ||
|| (This is the) Supreme (parā) Kathā of ‘mudrā, mantra and nirīha’ (mudrā-mantra-nirīha-kathā) (that is) hidden between the three states (of Consciousness) (pada-traya-antar-gatā) ||
𑆨𑆿𑆠𑆴𑆑𑆶 𑆢𑆴𑆤𑆶 𑇆𑇑𑇗𑇆
Externality is ‘day’
पृथिव्यादिमहाभूतकार्ये कारणसंयुते ।
प्रोदिते तत्र सर्वत्र भौतिकं तद्दिनं स्मृतं ॥६४॥
Pṛthivyādimahābhūtakārye kāraṇasaṃyute |
Prodite tatra sarvatra bhautikaṃ taddinaṃ smṛtaṃ || 64 ||
(What is seen and) recollected (smṛtam) every day --i.e. during the day-- (taddinam), everywhere (sarva-tra) during (tatra) the appearance (prodite) of the manifestation or affair of the great elements (like) pṛthivī or earth, etc. (pṛthivī-ādi-mahā-bhūta-kārye) connected with the senses (kāraṇa-saṃyute) is (called) ‘the external’ (bhautikam). || 64 ||
𑆥𑆑𑇀𑆰𑆳𑆑𑆴𑆯𑆾 𑇆𑇑𑇘𑇆
The opposite is consumed
आत्मात्मीयग्रहोद्रेकपक्षो यत्र लयं गतः ।
निर्निमेषपदं तस्य कृशं ग्रासैकघस्मरम् ॥६५॥
Ātmātmīyagrahodrekapakṣo yatra layaṃ gataḥ |
Nirnimeṣapadaṃ tasya kṛśaṃ grāsaikaghasmaram || 65 ||
Where (yatra) the opposite --i.e. absence-- of the Excellence of one’s own Recognition of (one’s) Self (ātmā-ātmīya-graha-udreka-pakṣaḥ) dissolves into (layam…gataḥ) is the emaciated (kṛśam) state devoid of blinking --i.e. not closing the eyes-- (nir-nimeṣa-padam) (, as It) only has the voracious habit to consume (grāsa-eka-ghasmaram) it (tasya). || 65 ||
𑆫𑆳𑆠𑇀𑆫𑆵 𑆄𑆓𑆩𑆶 𑇆𑇑𑇙𑇆
(Then,) Night comes
एकस्मिन्सति काचित्तु रात्रिः सम्यक्परागता ।
सर्वसंहारसंहारसंहर्त्री सततोदिता ॥६६॥
चिदचिद्भेदविभवप्रकाशग्रसनाकुला ।
महाशून्यातिशून्येयं निर्लक्ष्याद्वयविग्रहा ॥६७॥
वर्णावर्णविभागं तु या राति सततं क्षणात् ।
रात्रिः सा कथ्यते घोरा निरुपाख्या क्रमाकृतिः ॥६८॥
Ekasminsati kācittu rātriḥ samyakparāgatā |
Sarvasaṃhārasaṃhārasaṃhartrī satatoditā || 66 ||
Cidacidbhedavibhavaprakāśagrasanākulā |
Mahāśūnyātiśūnyeyaṃ nirlakṣyādvayavigrahā || 67 ||
Varṇāvarṇavibhāgaṃ tu yā rāti satataṃ kṣaṇāt |
Rātriḥ sā kathyate ghorā nirupākhyā kramākṛtiḥ || 68 ||
The indescribable (kācit) (, but) always existing (satatā-uditā) Night (rātriḥ), (which) is entirely Supreme (samyak-parā) (and) takes place (āgatā) in this Solitary (ekasmin) Reality (sati), is the Destroyer of withdrawal consisting of the dissolution of everything (sarva-saṃhāra-saṃhāra-saṃhartrī), (and It) is devoted to the consuming of that light or appearance (which) is the power (that displays the) duality of Consciousness and its absence (cit-acit-bheda-vibhava-prakāśa-grasana-ākulā). This (iyam) is the Great Void beyond the void (of māyā) (mahā-śūnya-ati-śūnyā) without visible form (nirlakṣyā) (, and It) embodies non-duality (advaya-vigrahā). But (tu) (when) it constantly (satatam) (and) immediately (kṣaṇāt) bestows (rāti) the twofold division of ‘outward appearance’ and its absence (varṇa-avarṇa-vibhāgam), It (sā) is said to be (kathyate) the frightful (ghorā) Rātri or Night (rātriḥ), the inexpressible (nirupākhyā) appearance or form of succession (krama-ākṛtiḥ). || 66-68 ||
॥युग्मकथा॥
|| Yugmakathā ||
|| Kathā (kathā) of the couple (yugma) ||
𑆩𑆶𑆠𑇀𑆠𑆾 𑆑𑆴𑆚𑇀𑆖𑆵𑆤𑆳 𑇆𑇒𑇐𑇆
Nothing is liberated
इत्येतस्मिन्परे व्योम्नि प्रथिते सति सर्वतः ।
भेदाभेदादिवैचित्र्यं चिदचिद्विग्रहं सदा ॥६९॥
न किञ्चिदपि सर्वत्र मुक्तं यत्र लयं गतम् ।
एष को’पि सदा भाति निरन्तरतरो’ मितः ॥७०॥
चित्स्वरूपो’ क्रमदृशा सङ्क्षयोदयवर्जितः ।
निस्तरङ्गो निराभासः सर्वाभासान्तरोदितः ॥७१॥
Ityetasminpare vyomni prathite sati sarvataḥ |
Bhedābhedādivaicitryaṃ cidacidvigrahaṃ sadā || 69 ||
Na kiñcidapi sarvatra muktaṃ yatra layaṃ gatam |
Eṣa ko’pi sadā bhāti nirantarataro’ mitaḥ || 70 ||
Citsvarūpo’ kramadṛśā saṅkṣayodayavarjitaḥ |
Nistaraṅgo nirābhāsaḥ sarvābhāsāntaroditaḥ || 71 ||
Thus (iti), in this (etasmin) Reality of (sati) the Supreme (pare) Sky (vyoman) (That is) perceived (prathite) in every direction (sarvataḥ), the diversity of duality and non-duality, etc. --i.e. any opposites-- (bheda-abheda-ādi-vaicitryam) (, which) embodies Consciousness and its absence (cit-acit-vigraham) always (sadā) disappears (layam…gatam), but nothing (na…kiñcid…api) is liberated (muktam). There (yatra), this (eṣaḥ) indescribable (kaḥ-api) Essential Nature of Consciousness (cit-sva-rūpaḥ) shines (bhāti) forever (sadā) without limitation (amitaḥ) in continuity (nir-antara-taraḥ) everywhere (sarvatra) through the Eye or Viewpoint of non-succession (akrama-dṛśā), (because the Essential Nature of Consciousness) is Waveless (nis-taraṅgaḥ), (is) devoid of false appearance (nirābhāsaḥ), (and It is) free of destruction and manifestation (saṅkṣaya-udaya-varjitaḥ), (and) Shines as the Existence or Appearance of Everything in Oneness --lit. Shines Internally-- (sarva-ābhāsa-antara-uditaḥ). || 69-71 ||
॥खण्डचक्रकथा॥
|| Khaṇḍacakrakathā ||
|| Kathā (kathā) of the Broken Wheel
--i.e. the Wheel of Dissolution of duality-- (khaṇḍa-cakra) ||
𑆃𑆑𑆶𑆬𑆥𑆮𑆼𑆯𑆶 𑇆𑇒𑇑𑇆
Entrance into Akula
निरावरणनिभामनिरानन्दं निराश्रयम् ।
परप्रकाशमस्पन्दं शान्तचिन्मात्रविग्रहम् ॥७२॥
नानाशक्तिकरस्फारविश्रान्तिपदमच्युतम् ।
नियतानुभवक्षीणस्वस्वरूपैकगोचरम् ॥७३॥
अकुलं गुरुभिः प्रोक्तं निःस्वभावं सदोदितम् ।
स सो’हमिति सङ्क्रमात्प्रवेशस्तत्र जयते ॥७४॥
Nirāvaraṇanibhāmanirānandaṃ nirāśrayam |
Paraprakāśamaspandaṃ śāntacinmātravigraham || 72 ||
Nānāśaktikarasphāraviśrāntipadamacyutam |
Niyatānubhavakṣīṇasvasvarūpaikagocaram || 73 ||
Akulaṃ gurubhiḥ proktaṃ niḥsvabhāvaṃ sadoditam |
Sa so’hamiti saṅkramātpraveśastatra jayate || 74 ||
The Unveiled (and Abodeless) condition (nirāvaraṇa…nibhāma) is devoid of Bliss --i.e. It is the Bliss of Stillness-- (nirānandam) (, and It is) the Supportless (nirāśrayam) Immovable (aspandam) Supreme Light (para-prakāśam) (Which) is the only Embodiment of Appeased Consciousness (śānta-cit-mātra-vigraham). (It) is the imperishable (acyutam) condition of being the State of Repose for the Rays of many Śakti-s --i.e. showing everything in Oneness-- (śakti-kara-sphāra-viśrānti-padam) (that is) the sphere of one’s own Real Nature, (which rises) from the destruction of limited perception (niyata-anubhava-kṣīṇa-sva-sva-rūpa-eka-gocaram). (It) is Akula (akulam), devoid of attributes (niḥsvabhāvam) (, and) always exists (sadā-uditam), (as) it has been told (proktam) by the Guru-s (gurubhiḥ). It is (saḥ) the Supreme (jayate) Entrance (into the First Grammatical Person) (praveśaḥ), where (tatra) (the realization of): ‘I am (aham) Him (saḥ…iti)’ (-which) rises from the Transmission (of Truth)- (saṅkramāt). || 72-74 ||
॥निरालमुकथा॥
|| Nirālamukathā ||
|| Kathā (kathā) of the Supportless (nirālama) ||
𑆃𑆮𑆱𑆳𑆤𑆨𑆷𑆩𑆴 𑇆𑇒𑇒𑇆
The (Final) Stage is the Resting-place
बाह्यान्तरक्रमेणेमाः संविदुल्लासभूमयः ।
याः स्फुरन्त्यस्थिरा नित्यं भेदाभेदप्रथात्मिकाः ॥७५॥
तासां तु युगपत्प्रोच्चैः सामरस्यवपुः परा ।
यागाधोल्लङ्घनाद्भाति सा भूमिः प्रान्तगा स्मृता ॥७६॥
Bāhyāntarakrameṇemāḥ saṃvidullāsabhūmayaḥ |
Yāḥ sphurantyasthirā nityaṃ bhedābhedaprathātmikāḥ || 75 ||
Tāsāṃ tu yugapatproccaiḥ sāmarasyavapuḥ parā |
Yāgādhollaṅghanādbhāti sā bhūmiḥ prāntagā smṛtā || 76 ||
These (imāḥ) stages of Outpouring Consciousness (saṃvid-ullāsa-bhūmayaḥ), which (yāḥ) are always (nityam) changing --i.e. never fixed-- (asthirāḥ), vibrate (sphuranti) by means of the succession of internal and the external (bāhyā-antara-krameṇa), (as they have) the nature of the expansion of duality (and) non-duality (bheda-abheda-prathā-ātmikāḥ).
But (tu) their (tāsām…tu) Stage (bhūmiḥ) (which) is said to be (smṛtā) Final --lit. pervading the end-- (prānta-gā) is Supreme (parā) (, and It is) the Wonderful appearance of the Taste of Oneness (of internal and external) (sāmarasya-vapuḥ) (which) loudly (sounds) (proccaiḥ) simultaneously (yugapat). It is that (sā) which (yā) shines (bhāti) because of leaping beyond the Chasm (between the two) (agādha-ullaṅghanāt). || 75-76 ||
॥अगाधकथा॥
|| Agādhakathā ||
|| Kathā (kathā) of the Chasm (between opposites) (agādha) ||
𑆃𑆮𑆳𑆖𑇀𑆪𑆑𑆡𑆳 𑇆𑇒𑇓𑇆
Kathā of the unspeakable
एतद्भूम्यधिरोहेण मौनं सञ्जायते महत् ।
शब्दार्थकुविकल्पेन वर्जितं सततोदितम् ॥७७॥
अत एव तु निर्दिष्टमवाच्यं कथनं परम् ।
अथाकारेण वा वाच्यं वर्णावर्णोज्झितेन च ॥७८॥
Etadbhūmyadhiroheṇa maunaṃ sañjāyate mahat |
Śabdārthakuvikalpena varjitaṃ satatoditam || 77 ||
Ata eva tu nirdiṣṭamavācyaṃ kathanaṃ param |
Athākāreṇa vā vācyaṃ varṇāvarṇojjhitena ca || 78 ||
By ascending to this (Final) Stage (etat-bhūmi-adhi-roheṇa), the uninterrupted (satata-uditam) Great (mahat) Silence (maunam) takes place (sañjāyate), (which) is deprived of (varjitam) the insignificant thoughts about the meanings of words (śabda-artha-ku-vikalpena). Hence (ataḥ), Supreme (param) Instruction (kathanam) indicates (nirdiṣṭam) only (eva…tu) that (which is) ‘not distinctly expressed’ --i.e. Silence-- (avācyam), or else (atha…vā), (It is) to be communicated (vācyam) through the letter ‘A’ (akāreṇa) (that is) free of sounds and their absence --i.e. It is merely Consciousness-- (varṇa-avarṇa-ujjhitena…ca). || 77-78 ||
***Chummā 24 is missing in the manuscript***
𑆢𑆼𑆲𑆮𑆴𑆤𑆳𑆯𑆤𑆶 𑇆𑇒𑇕𑇆
Annihilation of the body
अस्मिन्सति शरीरे’पि देहस्य त्रिविधस्य या ।
विस्मृतिः स विनाशः स्याद्गुरुवक्त्रप्रसादतः ॥७९॥
Asminsati śarīre’pi dehasya trividhasya yā |
Vismṛtiḥ sa vināśaḥ syādguruvaktraprasādataḥ || 79 ||
That (saḥ) ‘Annihilation’ (vināśaḥ) of the threefold (trividhasya) body (dehasya) which (yā) is actually (syāt) an oblivion (vismṛtiḥ) even (api) in this (asmin) reality (sati) of bodily existence (śarīre) (takes place) due to the Favour of the Speech of the Guru (guru-vaktra-prasādataḥ). || 79 ||
𑆤𑆴𑆫𑆷𑆠𑇀𑆠𑆫𑆾𑆠𑇀𑆠𑆫𑆢𑆯𑆳 𑇆𑇒𑇖𑇆
The State that is Higher than the highest
निरूत्तरोत्तरा काचित्क्रमाक्रमविवर्जिता ।
दशा पूर्वागमगमाद्व्यज्यते नित्यनिर्मलात् ॥८०॥
Nirūttarottarā kācitkramākramavivarjitā |
Daśā pūrvāgamagamādvyajyate nityanirmalāt || 80 ||
The condition (daśā) (which is) higher than the highest (niruttara-uttarā) is undefinable --i.e. unthinkable-- (kācit), (because it is) free of succession and non-succession (krama-akrama-vivarjitā) (, and it) becomes manifested (vyajyate) by riding that process (which) has appeared formerly --i.e. the Bliss of Consciousness through Cidullāsa-- (pūrva-āgama-gamāt), (as it is) always spotless (nitya-nirmalāt). || 80 ||
𑆯𑇀𑆫𑆵𑆤𑆳𑆡𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑆴𑆂 𑇆𑇒𑇗𑇆
Reaching the Venerable Lord
श्रीः शक्तिः परमा प्रोक्ता जगद्विभवनिर्भरा ।
सस्फुरा निर्द्वया या तु तस्याः प्रभुरनुत्तरः ॥८१॥
शान्तातिशान्तरूपे यः स श्रीनाथः स्मृतो’व्ययः ।
तद्रूपतासमापत्तिः प्राप्तिः सा जयते’ चला ॥८२॥
Śrīḥ śaktiḥ paramā proktā jagadvibhavanirbharā |
Sasphurā nirdvayā yā tu tasyāḥ prabhuranuttaraḥ || 81 ||
Śāntātiśāntarūpe yaḥ sa śrīnāthaḥ smṛto’vyayaḥ |
Tadrūpatāsamāpattiḥ prāptiḥ sā jayate’ calā || 82 ||
Venerable (śrīḥ) Śakti (śaktiḥ), Who (yā) is Throbbing (sa-sphurā) without duality (nirdvayā), is said to be (proktā) Supreme (paramā) (and) Full of the Splendour of the world --i.e. She is the immanent aspect of Consciousness-- (jagat-vibhava-nirbharā). Her (tasyāḥ) Lord (prabhuḥ) is Anuttaraḥ (anuttaraḥ).
He (saḥ) Who (yaḥ) is declared as (smṛtaḥ) the Nature of Peace beyond Peace (śānta-ati-śānta-rūpe) is the Imperishable (avyayaḥ) Venerable Lord --i.e. He is the transcendent aspect of Consciousness-- (śrī-nāthaḥ). ‘Prāpti’ or ‘Reaching’ (Him) (prāptiḥ), is ‘being in that State’ or ‘assuming the Nature’ (which) is composed of Him --i.e. being Him-- (tat-rūpa-tā-samāpattiḥ) that is (sā) the Supreme (Condition) (jayate) of ‘being’ Immovable --i.e. all the time the same-- (acalā). || 81-82 ||
𑆤𑆴𑆫𑆵𑆲𑆖𑆫𑇀𑆖𑆳 𑇆𑇒𑇘𑇆
Inactive practice
चेष्टाकायपरिस्पन्दः संविदुल्लासचोदितः ।
तेन प्रोज्झितरूपेयं निश्चेष्टागतिरुच्यते ॥८३॥
या सा निरीहवाच्येह कल्पनाग्रासतः स्ंऋता ।
सति क्शोभे’पि सर्वत्र भ्राजमानास्थिता सदा ॥८४॥
Ceṣṭākāyaparispandaḥ saṃvidullāsacoditaḥ |
Tena projjhitarūpeyaṃ niśceṣṭāgatirucyate || 83 ||
Yā sā nirīhavācyeha kalpanāgrāsataḥ sṃṛtā |
Sati kśobhe’pi sarvatra bhrājamānāsthitā sadā || 84 ||
The movement of the body and limbs --i.e. bodily activity-- (ceṣṭā-kāya-pari-spandaḥ) is impelled by the Manifestation of Consciousness (saṃvit-ullāsa-coditaḥ). This nature (which is) beyond (projjhita-rūpā…iyam) that (tena) is called (ucyate) the the motionless activity --i.e. the Source of Manifestation-- (niś-ceṣṭā-gatiḥ).
It (sā) is to be expressed by (the term) ‘Nirīha’ or ‘Inactivity’ (nirīha-vācyā), which (yā) is to be recognized (sṃṛtā) here --i.e. in this Doctrine-- (iha) by the ‘swallowing of imaginations’ --i.e. not-thinking-- (kalpanā-grāsataḥ). (This) is shining (bhrājamānā) everywhere (sarvatra) always (sadā), (and) remains (intact) (sthitā) even (api) during the disturbances (kśobhe) of the world (sati). || 83-84 ||
𑆬𑆼𑆬𑆴𑆲𑆖𑆫𑇀𑆪𑆳 𑇆𑇒𑇙𑇆
The licking process
विश्वप्रपञ्चविभवो लीढकालेन सर्वदा ।
सो’पि लीढो यया सम्यक्महासंहारसंविदा ॥८५॥
सैवेह सततं देवी लेलिहानास्थिताक्रमा ।
अनिरुद्धतया साक्षादपरोक्षा सदोदिता ॥८६॥
Viśvaprapañcavibhavo līḍhakālena sarvadā |
So’pi līḍho yayā samyakmahāsaṃhārasaṃvidā || 85 ||
Saiveha satataṃ devī lelihānāsthitākramā |
Aniruddhatayā sākṣādaparokṣā sadoditā || 86 ||
The Glory of the Expansion of the universe (viśva-prapañca-vibhavaḥ) always (sarvadā) (takes place) in the moment of ‘consuming’ (līḍha-kālena). By means of that Perception of the Perfect (and) Great Dissolution (of the impressions of the separation of the universe) (samyak-mahā-saṃhāra-saṃvidā) by which (yayā) even (api) that --i.e. consuming-- (saḥ) becomes licked --i.e. consumed-- (līḍhaḥ), here --i.e. in this Doctrine-- (iha), only (eva) Devī or the Goddess (devī) is (known) as the (sā) Process (Which) rests in the frequent licking --i.e. frequent devouring of devouring-- (of the impressions of duality) (lelihānā-sthitā-kramā) constantly (satatam). (She is) invisible to the senses (aparokṣā), (but) always rising --i.e. uninterrupted-- (sadā-uditā) before one’s eyes (sākṣāt) by means of the State of being unobstructed --i.e. without obstacles-- (aniruddhatayā). || 85-86 ||
𑆥𑆫𑇀𑆪𑆤𑇀𑆠𑆗𑆶𑆩𑇀𑆩𑆳 𑇆𑇓𑇐𑇆
Chummā of the Highest
महापर्यन्तसंबोधपरश्छुम्मामहोदयः ।
नानादर्शनसम्भूतचर्चाभिः परिवर्जितः ॥८७॥
वक्त्राद्वक्त्रक्रमोद्भूतः साहसाख्यो महाद्भुतः ।
कालाकालोभयोल्लाससङ्क्षयात्सततोदितः ॥८८॥
Mahāparyantasaṃbodhaparaśchummāmahodayaḥ |
Nānādarśanasambhūtacarcābhiḥ parivarjitaḥ || 87 ||
Vaktrādvaktrakramodbhūtaḥ sāhasākhyo mahādbhutaḥ |
Kālākālobhayollāsasaṅkṣayātsatatoditaḥ || 88 ||
The Great Rising of the Chummā-s (chummā-mahā-udayaḥ) is intent on enlightening the highest state (mahā-paryanta-saṃbodha-paraḥ), (so) it is deprived (pari-varjitaḥ) of the discussions of which various (other) doctrines are composed (nānā-darśana-saṃbhūta-carcābhiḥ). (It is) called the Extraordinary ‘Violent’ --i.e. Spontaneous-- (mahādbhutaḥ…sāhasā-ākhyaḥ), (Which) rises from the Process of Oral Transmission (vaktrāt…vaktra-krama-udbhūtaḥ) (, and becomes) uninterrupted (satata-uditaḥ) due to the disappearance of the manifestation of the duality of Time and its absence (kāla-akāla-ubhaya-ullāsa-saṅkṣayāt). || 87-88 ||
𑆃𑆤𑆳𑆯𑇀𑆫𑆴𑆠𑆴 𑇆𑇓𑇑𑇆
The independent
इच्छाक्षोभोदयमालैरभिलाषैः समन्ततः ।
वर्जितत्वादयं सम्यङ्निस्तरङ्गप्रथात्मकः ॥८९॥
निष्कामो निर्विकारश्च सर्वाश्रयविवर्जितः ।
सामरस्यरसास्वादसञ्चर्वणरतः सदा ॥९०॥
Icchākṣobhodayamālairabhilāṣaiḥ samantataḥ |
Varjitatvādayaṃ samyaṅnistaraṅgaprathātmakaḥ || 89 ||
Niṣkāmo nirvikāraśca sarvāśrayavivarjitaḥ |
Sāmarasyarasāsvādasañcarvaṇarataḥ sadā || 90 ||
This (ayam) desireless (niṣkāmaḥ) and (ca) unchangeable (Reality) (nirvikāraḥ) (rises) from the State of being deprived (varjita-tvāt) of the garland of the rising of desires, emotions (icchā-kṣobha-udaya-mālaiḥ) (and) affections (abhilāṣaiḥ) on all sides (samantataḥ). Having the Nature of Completely Motionless Perception (samyak-nistaraṅga-prathā-ātmakaḥ), (it is) free of all abodes or resting places (sarva-āśraya-vivarjitaḥ), (and) forever (sadā) intent upon chewing the Taste of the Juice of Oneness (sāmarasya-rasa-āsvāda-sañcarvaṇa-rataḥ). || 89-90 ||
𑆥𑆤𑇀𑆡𑆳𑆮𑆣𑆷𑆖𑆵 𑇆𑇓𑇒𑇆
Wanders freely
सर्वत्र रममाणो’पि नियताश्रयवर्जितः ।
संविदुल्लासविभवैरनिरोधतयाभितः ॥९१॥
प्राप्नोति वृत्तिमगमां पान्थवत्त्ववधूतिकाम् ।
निर्लेपां पुष्करदलस्थितवारिवदञ्चिताम् ॥९२॥
Sarvatra ramamāṇo’pi niyatāśrayavarjitaḥ |
Saṃvidullāsavibhavairanirodhatayābhitaḥ || 91 ||
Prāpnoti vṛttimagamāṃ pānthavattvavadhūtikām |
Nirlepāṃ puṣkaradalasthitavārivadañcitām || 92 ||
(It) is devoid of fixed abode (niyata-āśraya-varjitaḥ), though (api) (It is) rejoicing (ramamāṇaḥ) through the Majesty of Outpouring Consciousness (saṃvit-ullāsa-vibhavaiḥ) everywhere (sarvatra). By means of the State of being Unobstructed (anirodhatayā), (It) attains (prāpnoti) the impassable (agamām) flow (vṛttim) (that has) shaken off (all the restrictions of differentiation) (avadhūtikām) (, and) it is beautiful (añcitām) like a wanderer --i.e. the Sun on the Sky-- (pānthavat…tu) (, and) untouched (nirlepām) on all sides (abhitaḥ) like water in a lotus-leaf (puṣkara-dala-sthita-vārivat). || 91-92 ||
𑆩𑆖𑇀𑆖𑆵 𑆇𑆩𑆖𑇀𑆖𑆵 𑇆𑇓𑇓𑇆
Mad (then) Calm
स्वस्वातन्त्र्योदयतया निर्विचारत्वमागता ।
संविन्नवनवोल्लेखरूपिणी सर्वभक्षिणी ॥९३॥
युक्तायुक्तविचारैस्तु वर्जिता चञ्चला सदा ।
या स्थिता निर्भरा सैव प्रोच्चैरुन्मत्ततां गता ॥९४॥
परमं शिवमालोक्य तद्वशीकृतचापला ।
मत्तोन्मत्ता चितिः ख्याता सतामप्रच्युता ततः ॥९५॥
Svasvātantryodayatayā nirvicāratvamāgatā |
Saṃvinnavanavollekharūpiṇī sarvabhakṣiṇī || 93 ||
Yuktāyuktavicāraistu varjitā cañcalā sadā |
Yā sthitā nirbharā saiva proccairunmattatāṃ gatā || 94 ||
Paramaṃ śivamālokya tadvaśīkṛtacāpalā |
Mattonmattā citiḥ khyātā satāmapracyutā tataḥ || 95 ||
Consciousness (saṃvit) arises (āgatā) as the State (that is) devoid of consideration (nirvicāra-tvam) through the Appearance of one’s own True Freedom (sva-sva-tantrya-udaya-tayā), (and) embodies the manifestation of new forms --i.e. ideas-- again and again (nava-nava-ullekha-rūpiṇī) (, but also) consumes (them) all (sarva-bhakṣiṇī). (She) is constantly (sadā) (and) vehemently (nirbharā) flickering (cañcalā) without (varjitā) any consideration (regarding what is) right or wrong (yukta-ayukta-vicāraiḥ).
She (sā) becomes (gatā) stable (sthitā) and excessively (proccaiḥ) calm (unmattatām) only (eva) after beholding (ālokya) the Supreme (paramam) Śiva --i.e. as one’s own Self, as ‘I Am’-- (śivam) (, as) He subjugates (Her) fickleness (tat-vaśīkṛta-cāpalā). Therefore (tataḥ), Consciousness (citiḥ), Who (yā) does not deviate (apracyutā) for (Her) real devotees (satām), (is) called (khyātā) ‘Mad and calm’ (matta-unmattā). || 93-95 ||
𑆱𑆫𑇀𑆮𑆨𑆑𑇀𑆰𑆓𑇀𑆫𑆳𑆱𑆑𑆳 𑇆𑇓𑇔𑇆
The all-consuming Devourer
वृत्तिप्रपञ्चरूपस्य सर्वग्रासशरीरिणः ।
ग्रसनायोद्यतायालं सामरस्यमहोदयात् ॥९६॥
तीक्ष्नातितीक्ष्नरूपेयं निरावरणविग्रहा ।
सैवेह कथिता काचित्सर्वभक्षस्य भक्षिका ॥९७॥
Vṛttiprapañcarūpasya sarvagrāsaśarīriṇaḥ |
Grasanāyodyatāyālaṃ sāmarasyamahodayāt || 96 ||
Tīkṣnātitīkṣnarūpeyaṃ nirāvaraṇavigrahā |
Saiveha kathitā kācitsarvabhakṣasya bhakṣikā || 97 ||
This (iyam) extremely vehement Nature (tīkṣna-ati-tīkṣna-rūpā), Which (yā), due to the Great Rising of Oneness (sāmarasya-mahā-udayāt), is capable (alam) of labouring diligently and incessantly (udyatā) for the consuming (grasanāya) of the nature of the expansion of (mental) activities (vṛtti-prapañca-rūpasya) of (those who) embody the devouring of everything (sarva-grāsa-śarīriṇaḥ), is (sā) descrribed (kathitā) here (iha) as the Mysterious (kā-cit) Chewer (bhakṣikā) of (that which) consumes all --i.e. It consumes the consumer-- (sarva-bhakṣasya), (Which Chewer) is the Embodiment of Unveiled Condition (nirāvaraṇa-vigrahā). || 96-97 ||
𑆨𑆫𑆴𑆠𑆮𑇀𑆪𑆳𑆥𑆑 𑇆𑇓𑇕𑇆
Nourished pervasion
इयमक्षीणविभवासंवित्तिरशरीरिणी ।
विश्वप्रपञ्चविस्फारवृत्त्युल्लाससमर्पणात् ॥९८॥
व्यापिका तु समाख्याता निरावरणधर्मिणी ।
भैरवस्यामितालोकभरितस्य निराकृतेः ॥९९॥
Iyamakṣīṇavibhavāsaṃvittiraśarīriṇī |
Viśvaprapañcavisphāravṛttyullāsasamarpaṇāt || 98 ||
Vyāpikā tu samākhyātā nirāvaraṇadharmiṇī |
Bhairavasyāmitālokabharitasya nirākṛteḥ || 99 ||
This (iyam) Bodiless (aśarīriṇī) Perceptive Power of the Glory of the Imperishable (akṣīṇa-vibhavā-saṃvittiḥ) (Which) has the characteristic of (Being) Unveiled (nirāvaraṇa-dharmiṇī) is called (samākhyātā) Vyāpikā, the All-pervading (vyāpikā…tu) (, Who shines) due to the bestowing of --i.e. making known-- the outpourings of the flow of the expansion of universal manifestation (viśva-pra-pañca-visphāra-vṛtti-ullāsa-samarpaṇāt) of the Formless (nirākṛteḥ) Bhairava (bhairavasya) (, Who is) filled/nourished with Infinite Light (amita-āloka-bharitasya). || 98-99 ||
॥देवीचतुष्टयकथा॥
|| Devīcatuṣṭayakathā ||
|| Kathā (kathā) of the Fourfold Goddess
(of Avadhūtikā, Mattonmattā, Bhakṣikā and Vyāpikā from Chummā‑s 32‑35) (devī-catuṣṭaya) ||
𑆤𑆴𑆰𑇀𑆑𑆫𑆕𑇀𑆑𑆶 𑆪𑆾𑆓𑆶 𑇆𑇓𑇖𑇆
Union is devoid of the skeleton
करास्त्रयोदशाकाराः सर्वाक्षक्षोभवृत्तयः ।
अङ्कं तु निर्निकेता याः संविदोदेहविस्तरम् ॥१००॥
एतत्करङ्कमाख्यातं तस्य ग्रासादनावृतं ।
निष्करङ्कं समुद्दिष्टं निरालम्बं निराश्रयम् ॥१०१॥
परं योगवरं गुह्यं नियतध्यानवर्जितम् ।
नित्यं भाति निरावेशचेतसामनिरोधतः ॥१०२॥
Karāstrayodaśākārāḥ sarvākṣakṣobhavṛttayaḥ |
Aṅkaṃ tu nirniketā yāḥ saṃvidodehavistaram || 100 ||
Etatkaraṅkamākhyātaṃ tasya grāsādanāvṛtaṃ |
Niṣkaraṅkaṃ samuddiṣṭaṃ nirālambaṃ nirāśrayam || 101 ||
Paraṃ yogavaraṃ guhyaṃ niyatadhyānavarjitam |
Nityaṃ bhāti nirāveśacetasāmanirodhataḥ || 102 ||
The unlocated (nirniketāḥ) producers (karāḥ) are the thirteen rays (trayodaśā-kārāḥ) appearing as the activity of agitation of the senses (sarva-akṣa-kṣobha-vṛttayaḥ) which are (yāḥ) the censured form (aṅkam…tu) of the expansion of the body (deha-vistaram) of Consciousness (saṃvidaḥ). || 100 ||
This (etat) is said to be (ākhyātam) ‘karaṅka’ or ‘skeleton’ --i.e. the limited subject-- (karaṅkam). From its devouring (tasya…grāsāt), (rises) the unlimited (condition) (anāvṛtam) (which is) known as (samuddiṣṭam) the skeletonless (niṣkaraṅkam), Supportless (nirālambam) and Abodeless (nirāśrayam) Supreme (param) (and) Hidden (guhyam) most eminent Yoga or Union (yoga-varam) (which is) free of limited and controlled meditation --i.e. free of the imitation of concentrating on the subject which is impossible-- (niyata-dhyāna-varjitam), (and) due to the lack of imprisonment (anirodhataḥ) (, It) constantly (nityam) shines (bhāti) for (those whose) Consciousness is without absorption (nirāveśa-cetasām). || 101-102 ||
𑆃𑆑𑆳𑆪𑆒𑆼𑆖𑆫 𑇆𑇓𑇗𑇆
Living in the bodiless Sky of Consciousness
अनेनैव सदा कायसंकल्पकलनोज्झितः ।
मितामितदशोत्तीर्णचिदाकाशचरो भवेत् ॥१०३॥
Anenaiva sadā kāyasaṃkalpakalanojjhitaḥ |
Mitāmitadaśottīrṇacidākāśacaro bhavet || 103 ||
Living in the Ether of Consciousness, (which is) beyond the conditions of the finite and the infinite (mita-amita-daśa-uttīrṇa-cit-ākāśa-caraḥ), always (sadā) takes place (bhavet) only (eva) by this (anena), (because such a state) is freed from impelling imaginations about the body (kāya-saṃkalpa-kalanā-ujjhitaḥ). || 103 ||
॥खेकलकथा॥
|| Khekalakathā ||
|| The Kathā (kathā) (about) the Silence (which sounds) in the Sky (khe-kala) ||
𑆨𑆫𑆴𑆠𑆥𑆷𑆫𑇀𑆟𑆳 𑇆𑇓𑇘𑇆
Nourished Fullness
यतस्तु विश्वविभवं भरितं निर्निकेतया ।
यया स्वतन्त्ररूपिण्या संविदा सैव सर्वदा ॥१०४॥
अखण्डितनिजोल्लासरूपत्वात्पूर्णविग्रहा ।
परमानन्दनिष्यन्दनिर्भरा संस्मृतामृता ॥१०५॥
Yatastu viśvavibhavaṃ bharitaṃ nirniketayā |
Yayā svatantrarūpiṇyā saṃvidā saiva sarvadā || 104 ||
Akhaṇḍitanijollāsarūpatvātpūrṇavigrahā |
Paramānandaniṣyandanirbharā saṃsmṛtāmṛtā || 105 ||
Since (yataḥ…tu) the Glory of the universe (viśva-vibhavam) is nourished (bharitam) by the Unlocated State (nirniketayā) of Consciousness (saṃvidā) (Which) has the nature of Freedom (sva-tantra-rūpiṇyā) by which (yayā) She --i.e. Consciousness-- (sā) is Full of the flow of Supreme Bliss (parama-ānanda-niṣyanda-nirbharā), (and She becomes) the only (eva) embodiment of Fullness (pūrṇa-vigrahā) everywhere (sarva-dā); (So, She is) known as (saṃsmṛtā) Divine Nectar (amṛtā) because of the state which has the form of the unbroken manifestation of one’s own (Self in the form of the universe) (akhaṇḍita-nija-ullāsa-rūpa-tvāt). || 104-105 ||
𑆥𑆷𑆫𑇀𑆟𑆑𑆴𑆯𑆵 𑇆𑇓𑇙𑇆
Full and emaciated
इत्थं पूर्णस्वरूपापि महाग्रासैकघस्मरा ।
सर्वोत्तीर्णवियद्वृत्तिमत्यजन्ती कृशा स्मृता ॥१०६॥
Itthaṃ pūrṇasvarūpāpi mahāgrāsaikaghasmarā |
Sarvottīrṇaviyadvṛttimatyajantī kṛśā smṛtā || 106 ||
Thus (ittham), though (api) (She) is the Essential Nature of Fullness (pūrṇa-svarūpā), (She is also) the Great Voracious Swallowing One (mahā-grāsaika-ghasmarā) known as (smṛtā) ‘the Emaciated’ --i.e. She consumes duality, but She remains the same, as Her Belly remains Empty-- (kṛśā), (as She) never abandones (atyajantī) the Activity of the all-transcending Sky (of Consciousness) (sarva-uttīrṇa-viyat-vṛttim). || 106 ||
॥अवनारीश्वरकथा पदद्वयेन॥
|| Avanārīśvarakathā padadvayena ||
|| The
Preserving (avanāḥ) Kathā (kathā)
of the Lord
(īśvara) by (this) twofold state (pada-dvayena) ||
𑆬𑆼𑆬𑆴𑆲𑆳𑆤𑆳 𑆬𑆳𑆩𑆳 𑇆𑇔𑇐𑇆
The frequently licking One is Lāmā
कृपादिभावयोगस्य हठादक्रमयोगतः ।
लेलिहानतयालामाभक्षकीया तु सांस्मृता ॥१०७॥
लानात्सर्वस्य जगतो मात्रि सर्वत्र चाभितः ।
लामा सेह समाख्याता सर्वगा सर्ववर्जिता ॥१०८॥
सर्वसंहारवृत्त्यैव या सर्वं सृजति क्षणात् ।
विश्वत्र वर्तते नित्यं सैव लामा परास्मृता ॥१०९॥
Kṛpādibhāvayogasya haṭhādakramayogataḥ |
Lelihānatayālāmābhakṣakīyā tu sāṃsmṛtā || 107 ||
Lānātsarvasya jagato mātri sarvatra cābhitaḥ |
Lāmā seha samākhyātā sarvagā sarvavarjitā || 108 ||
Sarvasaṃhāravṛttyaiva yā sarvaṃ sṛjati kṣaṇāt |
Viśvatra vartate nityaṃ saiva lāmā parāsmṛtā || 109 ||
Due to Her (Process of) Licking (lānāt), (She becomes) the Mother (mātri) of the whole (sarvasya) the universe (jagataḥ) always (sarvatra) and (ca) everywhere (abhitaḥ) (because) ‘Lāmā’ (lāmā) here --i.e. in this doctrine-- (iha) is called (samākhyātā) (the One Who) pervades everything (sarva-gā) (, but also) devoid of everything (sarva-varjitā). || 108 ||
Only (eva) She (sā), Who (yā) emits (sṛjati) everything --i.e. unity-- (sarvam) in a moment (kṣaṇāt) merely (eva) by means of the activity of the dissolution of everything (sarva-saṃhāra-vṛttyā), is said to be (smṛtā) the Supreme (parā) ‘Lāmā’ (lāmā) (, Who) constantly (nityam) exists (vartate) everywhere (viśvatra). || 109 ||
𑆑𑆾𑆣𑆴𑆤𑆳 𑇆𑇔𑇑𑇆
(Who is) the Devourer
सैवेह क्रोधिनी नित्यं सर्वसंहारिका यतः ।
कथितात्तु ततो’नादिबोधविस्फारघूर्णिता ॥११०॥
Saiveha krodhinī nityaṃ sarvasaṃhārikā yataḥ |
Kathitāttu tato’nādibodhavisphāraghūrṇitā || 110 ||
Since (yataḥ) here (iha), She (sā) is truly (eva) Krodhinī (krodhinī) (, Who) constantly (nityam) devours everything (sarva-saṃhārikā); therefore (tataḥ), because of (what has been) explained (kathitāt…tu), (She) is intoxicated with the Blossoming of Eternal Consciousness (anādi-bodha-visphāra-ghūrṇitā). || 110 ||
𑆇𑆨𑆪𑆱𑆸𑆰𑇀𑆛𑆴 𑇆𑇔𑇒𑇆
Twofold manifestation
अकलोद्रेकरूपाया स्वस्वभावैकधर्मिणी ।
कुलविस्तारसंस्थापि भावभेदप्रथात्मिका ॥१११॥
उभयोः सृष्टिविभवा भेदाभेदमयी सदा ।
परापरापरासृष्टिः मोक्ता शम्भोः सदोदिता ॥११२॥
Akalodrekarūpāyā svasvabhāvaikadharmiṇī |
Kulavistārasaṃsthāpi bhāvabhedaprathātmikā || 111 ||
Ubhayoḥ sṛṣṭivibhavā bhedābhedamayī sadā |
Parāparāparāsṛṣṭiḥ moktā śambhoḥ sadoditā || 112 ||
Who (yā) has the appearance of the rising of the partless (Reality) (akalā-udreka-rūpā) endowed only with the characteristic of one’s own True Nature (sva-sva-bhāva-eka-dharmiṇī) (and) stands firmly in the Expansion of the Kula (kula-vistāra-saṃsthā), but also (api) consists of the perception of the duality of the world (bhāva-bheda-prathā-ātmikā) (, and) is the Majesty of the Manifestation (sṛṣti-vibhavā) of both (ubhayoḥ) (, and) forever composed of duality and non-duality (bheda-abheda-mayī), (is) Śambhu’s (śambhoḥ) Supreme (parā) Uninterrupted (sadā-uditā) Manifestation of the highest (and even) the lowest (aspects) (parā-aparā-sṛṣtiḥ). (She is) the Liberator (moktā). || 111-112 ||
𑆥𑇀𑆫𑆳𑆤𑇀𑆠𑆑𑆡𑆳𑆮𑆣𑆴 𑇆𑇔𑇓𑇆
Conclusion of the Final Kathā
यस्याः स्वतन्त्रा प्रथते सृष्तिरीदृक्स्वरूपिणी ।
निरावरणनिबामसंविदो’नुत्तराकृतेः ॥११३॥
शान्तातिशान्तरूपेह सैव प्रान्तकथावधिः ।
सदसद्भ्रान्तिसङ्कल्परहिता संस्मृताव्यया ॥११४॥
Yasyāḥ svatantrā prathate sṛṣtirīdṛksvarūpiṇī |
Nirāvaraṇanibāmasaṃvido’nuttarākṛteḥ || 113 ||
Śāntātiśāntarūpeha saiva prāntakathāvadhiḥ |
Sadasadbhrāntisaṅkalparahitā saṃsmṛtāvyayā || 114 ||
Whose (yasyāḥ) Manifestation (sṛṣtiḥ) is free (svatantrā) (, and is) the embodiment of such a condition (īdṛk-sva-rūpiṇī) (which is) spreading (prathate) from the Unveiled and Abodeless Perception (nirāvaraṇa-nibāma-saṃvidaḥ) of the Appearance of the Absolute (anuttara-akṣateḥ), is the only (eva) Conclusion of the Final Kathā or Instruction --i.e. Oral Instruction which exists only to reveal Her-- (prānta-kathā-avadhiḥ) in this world (iha). She (sā) is the nature of the appearance of peace beyond peace (śānta-ati-śānta-rūpā), free of the conceptions about the false impressions of being and non-being (sat-asat-bhrānti-saṅkalpa-rahitā). (Consequently, She is) known (saṃsmṛtā) as the Imperishable (avyayā). || 113-114 ||
𑆯𑆷𑆤𑇀𑆪𑆱𑆕𑇀𑆔𑆛𑇀𑆛𑆶 𑇆𑇔𑇔𑇆
Union with the Void
शून्यातिशून्यचिद्धाम्नि सङ्घट्टो नित्यमास्थितः ।
यस्तेन सर्वसंहारसंहन्त्रीति निगद्यते ॥११५॥
Śūnyātiśūnyaciddhāmni saṅghaṭṭo nityamāsthitaḥ |
Yastena sarvasaṃhārasaṃhantrīti nigadyate || 115 ||
Union (saṅghaṭṭaḥ) is (nothing but) constantly (nityam) staying (āsthitaḥ) in the Abode of Consciousness (that is) the Void beyond the Void (śūnya-ati-śūnya-cit-dhāmni), by that (tena) which (yaḥ) is called (iti…nigadyate) the ‘Destroyer of all dissolutions’ (sarva-saṃhāra-saṃhantrī). || 115 ||
𑆤𑆴𑆘𑆘𑆤𑇀𑆩𑆓𑇀𑆫𑆳𑆱𑆶 𑇆𑇔𑇕𑇆
(Is) Devouring of (that which is) self-born
नानासंवित्करोल्लासस्वरूपस्य स्वजन्मनः ।
ग्रासकी सततं भाति कैवल्यात्सर्वगा चितिः ॥११६॥
Nānāsaṃvitkarollāsasvarūpasya svajanmanaḥ |
Grāsakī satataṃ bhāti kaivalyātsarvagā citiḥ || 116 ||
The Devourer (grāsakī) of the self-born (sva-janmanaḥ) nature of the appearance of the various perceptions (nānā-saṃvit-kara-ullāsa-sva-rūpasya) always (satatam) shines (bhāti) as Citi, the All-pervading Power of Consciousness (sarva-gā…citiḥ), because of (Her) Isolation (from differences) (kaivalyāt). || 116 ||
𑆃𑆤𑆴𑆖𑇀𑆗𑆴𑆖𑇀𑆗 𑇆𑇔𑇖𑇆
Will of Indifference
॥अकथनकथा॥
|| Akathanakathā ||
|| The Kathā (kathā) of the Unspeakable (akathana) ||
अभिलाषेण संयुक्ता चिद्वृत्तिः प्रथते तु या ।
सैवेहेच्छासमाख्याता विषयग्रासलालसा ॥११७॥
तां त्यक्त्वा नित्यममलाया स्फुरत्यनिकेतना ।
स्वस्वरूपसमावेशचमत्कारैकनिर्भरा ॥११८॥
यत्र संविन्महाव्योम्नि निस्तरङ्गे सदोदिते ।
अनिच्छेच्छासमाख्याता कापि सा सर्वदोदिता ॥११९॥
तत्र साक्षादवाच्यैव कठा काप्युदयत्यलं ।
अनुत्तरपदप्राप्तौ वाचाभेदग्रहः कुतः ॥१२०॥
Abhilāṣeṇa saṃyuktā cidvṛttiḥ prathate tu yā |
Saivehecchāsamākhyātā viṣayagrāsalālasā || 117 ||
Tāṃ tyaktvā nityamamalāyā sphuratyaniketanā |
Svasvarūpasamāveśacamatkāraikanirbharā || 118 ||
Yatra saṃvinmahāvyomni nistaraṅge sadodite |
Anicchecchāsamākhyātā kāpi sā sarvadoditā || 119 ||
Tatra sākṣādavācyaiva kaṭhā kāpyudayatyalaṃ |
Anuttarapadaprāptau vācābhedagrahaḥ kutaḥ || 120 ||
After abandoning (tyaktvā) that (tām) mental activity (cit-vṛttiḥ) which (yā) is (sā) truly (eva) called desire (icchā-samākhyātā) here --i.e. in this Doctrine-- (iha) (as it is) endowed (saṃyuktā) with affection (abhilāṣeṇa) and (tu) is expanding (prathate…tu) (in the form of) ‘longing for the devouring of objects’ (viṣaya-grāsa-lālasā), (so after abandoning such a desire, that Awareness) which is Pure (amalā), Unlocated (aniketanā) (and) Full of the mass of Amazement of the immersion into one’s own True Nature (in which there is no difference between Subject and object) (sva-sva-rūpa-samāveśa-camat-kāra-eka-nirbharā) always (nityam) vibrates (sphurati). || 117-118 ||
There (tatra), in the Uninterrupted (sadā…udite) and Waveless (nistaraṅge) Supreme Sky (mahā-vyomni), where (yatra) the always (sarva-dā) rising --i.e. never absent-- (uditā) Consciousness (saṃvit) is known as the Indescribable Will of Indifference --i.e. Desireless Will-- (anicchā-icchā-samākhyātā…sā…kā-api) (which) rises (udayati) (as) the only (eva) unuttarable (avācyā) (and) undefinable (kā…api) instruction (kathā) (which is) capable of (alam) attaining the State of Anuttara or the Absolute (anuttara-pada-prāptau) in front of one’s own eyes (sākṣāt), what would be the motive (kutaḥ) to hold the dissension between doctrines or speeches --i.e. different instructions-- (vācā-bheda-grahaḥ)? || 119-120 ||
𑆃𑆥𑆷𑆘𑆳 𑆥𑆷𑆘𑆳 𑇆𑇔𑇗𑇆
(Supreme) Worship is non-worship
पञ्चोपचारिका पूजा कृत्रिमा या बहिः स्थिता ।
विलयं तत्र सा याता क्वाप्यक्रमपदे’ गमे ॥१२१॥
अपूजैव समाख्याता पूजा सा परमाव्यया ।
नित्योदितमहासंवित्पञ्चवाहेन ढौकिता ॥१२२॥
अनिकेतपरव्योमं भैरवस्याविभेदतः ।
अकल्पितमहाज्ञानसमुल्लासेन निर्भरा ॥१२३॥
चराचरजगद्ग्रासनिरतः को’पि सर्वदा ।
अपूर्वो’ सौ स्थितो’ नल्पः पूजनः सततोदितः ॥१२४॥
Pañcopacārikā pūjā kṛtrimā yā bahiḥ sthitā |
Vilayaṃ tatra sā yātā kvāpyakramapade’ game || 121 ||
Apūjaiva samākhyātā pūjā sā paramāvyayā |
Nityoditamahāsaṃvitpañcavāhena ḍhaukitā || 122 ||
Aniketaparavyomaṃ bhairavasyāvibhedataḥ |
Akalpitamahājñānasamullāsena nirbharā || 123 ||
Carācarajagadgrāsanirataḥ ko’pi sarvadā |
Apūrvo’ sau sthito’ nalpaḥ pūjanaḥ satatoditaḥ || 124 ||
(That) Pūjā or Worship (pūjā) which (yā) consists of the five oblations --i.e. conventional worship-- (pañca-upa-cārikā) is artificial (kṛtrimā) (and) rests (sthitā) outside --i.e. remains as an external practice-- (bahiḥ). (Consequently,) it (sā) disappears (vilayam…yātā) somewhere (tatra…kva-api) in the non-sequential condition (akrama-pade) (, which is) impassable (agame).
That (sā) (which) is called (samākhyātā) ‘Apūjā’ or ‘Non-worship’ (apūjā) is really (eva) Supreme (paramā) (and) Imperishable (avyayā) (, as it is) brought near (to the worshipper) (ḍhaukitā) by the Fivefold Flow of the Uninterrupted Great Consciousness --i.e. by Vyomavāmeśvarī, etc.-- (nitya-udita-mahā-saṃvit-pañca-vāhena).
(It is) the Unlocalized Supreme Sky (aniketa-para-vyomam) of Bhairava (bhairavasya), (which is) full (nirbharā) of the excessive brilliance of the unartificial Great Wisdom (akalpita-mahā-jñāna-sam-ullāsena) because of the lack of divisions (avibhedataḥ).
(It is) an undefinable (kaḥ-api) desire for perpetually swallowing --i.e. assimilating-- the world (which) consists of all the moving and non-moving (entities) (cara-acara-jagat-grāsa-nirataḥ…sarvadā). It --i.e. real worship that is non-worship-- (asau) is kept (sthitaḥ) as an unprecedented (apūrvaḥ) (and) constantly (satatā) shining (uditaḥ) vigilant attention --lit. great respect-- (analpaḥ…pūjanaḥ). || 121-124 ||
॥चर्यापञ्चककथा॥
|| Caryāpañcakakathā ||
|| The Kathā (kathā) of the Fivefold Conduct (caryā-pañcaka) ||
𑆃𑆩𑆶𑆢𑇀𑆫𑆳 𑆩𑆶𑆢𑇀𑆫𑆳 𑇆𑇔𑇘𑇆
(Supreme) Seal is being unsealed
करङ्किण्यादिमुद्राभिः कृतकाभिर्विवर्जिता ।
विग्रहग्रहसङ्कोचनिर्मुक्ता विदशाकृतिः ॥१२५॥
अमुद्रैव स्मृता मुद्रा यत्र पूजामहोत्सवे ।
जयत्यकल्पितः सो’यमवटाटङ्कटङ्कितः ॥१२६॥
Karaṅkiṇyādimudrābhiḥ kṛtakābhirvivarjitā |
Vigrahagrahasaṅkocanirmuktā vidaśākṛtiḥ || 125 ||
Amudraiva smṛtā mudrā yatra pūjāmahotsave |
Jayatyakalpitaḥ so’yamavaṭāṭaṅkaṭaṅkitaḥ || 126 ||
Amudrā (amudrā) is nothing but (eva) an aspect (which) has no boundries (vidaśa-ākṛtiḥ) (, as it is) deprived (vivarjitā) of the artificial mudrā-s beginning with Karaṅkiṇī (karaṅkiṇyādi-mudrābhiḥ…kṛtakābhiḥ) (, and consequently it is) free of the limitation of perceiving separation (vigraha-graha-saṅkoca-nirmuktā).
(And only this Amudrā) is known (smṛtā) as ‘Mudrā’ (mudrā) during the Blossoming of Worship (pūjā-mahā-utsave), where (yatra) (only) this (saḥ…ayam) Unartificial (Reality is considered as) (akalpitaḥ) Supreme (jayati) (which) is sealed by the Appearance of the Abyss of Consciousness (avaṭa-āṭaṅka-ṭaṅkitaḥ). || 125‑126 ||
𑆃𑆩𑆤𑇀𑆠𑇀𑆫𑆼 𑆩𑆤𑇀𑆠𑇀𑆫 𑇆𑇔𑇙𑇆
(Supreme) Mantra (applies) no mantra
मनःसङ्कल्पकलनासमूहैर्यो मनागपि ।
न स्पृश्यते हि संवित्तिर्लपनात्प्रथते यतः ॥१२७॥
ततः को’पि निरावेशरूपो’स्पन्दो’स्वरः सदा ।
वर्णावर्णकलोद्रेकवर्जितः सततोदितः ॥१२८॥
अनुच्चार्यो महानादो हताहतरवोज्झितः ।
व्यापी सर्वगतो मन्त्रे’ मन्त्रः प्रोक्तो निरुत्तरः ॥१२९॥
Manaḥsaṅkalpakalanāsamūhairyo manāgapi |
Na spṛśyate hi saṃvittirlapanātprathate yataḥ || 127 ||
Tataḥ ko’pi nirāveśarūpo’spando’svaraḥ sadā |
Varṇāvarṇakalodrekavarjitaḥ satatoditaḥ || 128 ||
Anuccāryo mahānādo hatāhataravojjhitaḥ |
Vyāpī sarvagato mantre’ mantraḥ prokto niruttaraḥ || 129 ||
Since (yataḥ…tataḥ) the Understanding or Knowledge (saṃvittiḥ) (which) spreads (prathate) from the mouth --i.e. becomes manifested through talking-- (lapanāt) is truly (hi) not (na) touched (spṛśyate) even (api) by the smallest collection (of thoughts) impelled by the imaginations of mind (manaḥ-saṅkalpa-kalanā-samūhaiḥ…manāk), (it is) an undefineable (kaḥ…api) form devoid of absorption --i.e. it is not realized in a particular absorption-- (nirāveśa-rūpaḥ) which is (yaḥ) uninterrupted (satatā…uditaḥ), motionless --i.e. without any change-- (aspandaḥ) and always (sadā) indistinct --i.e. purely subjective Silence-- (asvaraḥ), (and It is) free of the preponderance of the pair of opposites --i.e. letters or their absent-- (varṇa-avarṇa-kalā-udreka-varjitaḥ)
(It is) the Great Nāda (mahā-nādaḥ) (which is) not to be spoken (anuccāryaḥ), (as it is) free of perishable sounds (hatā-ahata-rava-ujjhitaḥ). It is said to be (proktaḥ) Amantra (amantraḥ), the omnipresent (sarva-gataḥ) penetrating (vyāpī) Silence (of Self-awareness) (niruttaraḥ) in (all the) mantra-s (mantre). || 127-129 ||
॥गायत्रीकथा॥
|| Gāyatrīkathā ||
|| The Kathā (kathā) of Gāyatrī (gāyatrī) ||
𑆃𑆑𑆫𑆟𑆼 𑆑𑆫𑆟𑆶 𑇆𑇕𑇐𑇆
(Supreme) Deed (takes place) in the absence of action
करणैस्ताण्डवाद्यैरनन्तैः कृतकैः सदा ।
देहप्राणविनिर्धन्त्यैरुज्झितो नित्यमास्थितः ॥१३०॥
अकर्तव्यमिदं प्रोक्तं करणं परमं महत् ।
सर्वेन्द्रियचिदुल्लसात्स्वस्वरूपप्रकाशकम् ॥१३१॥
Karaṇaistāṇḍavādyairanantaiḥ kṛtakaiḥ sadā |
Dehaprāṇavinirdhantyairujjhito nityamāsthitaḥ || 130 ||
Akartavyamidaṃ proktaṃ karaṇaṃ paramaṃ mahat |
Sarvendriyacidullasātsvasvarūpaprakāśakam || 131 ||
This (idam) Supreme (paramam) ‘deed’ (karaṇam) (, which) is not to be done (akartavyam), is constantly (nityam) existing (āsthitaḥ) as being free of (ujjhitaḥ) endless (anantaiḥ) (but also) artificial (kṛtakaiḥ) activities (karaṇaiḥ) (that are) attached to the body and vital energy (deha-prāṇa-vinirdhantyai) (and) which (yaiḥ) perpetually (sadā) (rise) from the vehement dance (of the senses) (tāṇḍavāt), is said to be (proktam) the Greatness (mahat) of the Revealer of one’s own True Nature (sva-sva-rūpa-prakāśakam) on account of the outpouring of Consciousness in all the senses (sarva-indriya-cit-ullasāt). || 130-131 ||
॥अवृत्तान्तकथा॥
|| Avṛttāntakathā ||
|| The Kathā (kathā) of the end of bad conduct (avṛtta-anta) ||
𑆃𑆱𑆩𑇀𑆧𑆤𑇀𑆣𑆼 𑆱𑆩𑇀𑆧𑆤𑇀𑆣 𑇆𑇕𑇑𑇆
(Supreme) connection in non-connection
अहन्तेदन्तयोर्नित्यं सम्बन्धः संस्थितो’ चलः ।
सर्वो‘ यं विलयं याति निरहंकारचित्पदे ॥१३२॥
सर्वोत्तीणतया सम्यक्सर्वगे विमले’म्बरे ।
असम्बन्धः समाख्यातः सम्बन्धः परमो’ क्रमात् ॥१३३॥
Ahantedantayornityaṃ sambandhaḥ saṃsthito’ calaḥ |
Sarvo‘ yaṃ vilayaṃ yāti nirahaṃkāracitpade || 132 ||
Sarvottīṇatayā samyaksarvage vimale’mbare |
Asambandhaḥ samākhyātaḥ sambandhaḥ paramo’ kramāt || 133 ||
The connection or union (sambandhaḥ) between subjectivity and objectivity or ‘I-ness’ and ‘that-ness’ (ahantā-idantayoḥ) remains (saṃsthitaḥ) firm (acalaḥ) all the time (nityam), (because) by means of the all-transcending state (sarva-uttīṇatayā), all (sarvaḥ) this --i.e. the whole world-- (ayam) completely (samyak) dissolves (vilayam…yāti) into the Condition of egoless Consciousness (nirahaṃkāra-cit-pade) (that is) the All-pervading (sarvage) Spotless (vimale) Sky (ambare). (Such) a Supreme (paramaḥ) Connection (sambandhaḥ) is called (samākhyātaḥ) the non-connection (asambandhaḥ), because (it has) non-sequential (nature) (akramāt). || 132-133 ||
॥सङ्घट्टकथा॥
|| Saṅghaṭṭakathā ||
|| The Kathā (kathā) of Union (saṅghaṭṭa) ||
𑆃𑆤𑆳𑆲𑆳𑆫𑆠𑆸𑆥𑇀𑆠𑆴 𑇆𑇕𑇒𑇆
Contentment by taking no food (of objectivity)
रूपादिभावविभवज्ञानादेव प्रजायते ।
तृप्तिः परा महासंविद्भैरवस्य सदा समा ॥१३४॥
अनाहारदशायोगाद्देहप्राणोज्झिताकृतेः ।
महाविमर्शसंस्पर्शसमाविष्टस्य सर्वतः ॥१३५॥
Rūpādibhāvavibhavajñānādeva prajāyate |
Tṛptiḥ parā mahāsaṃvidbhairavasya sadā samā || 134 ||
Anāhāradaśāyogāddehaprāṇojjhitākṛteḥ |
Mahāvimarśasaṃsparśasamāviṣṭasya sarvataḥ || 135 ||
Final (parā) Satisfaction (tṛptiḥ) is always (sadā) the same (samā) as the Supreme Consciousness (mahā-saṃvit) of Bhairava (bhairavasya), (which) shines forth (prajāyate) by means of the Condition of Abstinence --i.e. not taking food of ‘worldliness’ or ‘objects’-- (anāhāra-daśā-yogāt) merely (eva) because of the Knowledge --i.e. perception-- of the (non-dualistic) Majesty of manifestation beginning with form, etc. (rūpa-ādi-bhāva-vibhava-jñānāt) (which) appears as (the condition of) being freed from body and vital energy (deha-prāṇa-ujjhita-ākṛteḥ). (This is true) for someone (who is) entirely possessed of a close contact with Supreme Awareness (sarvataḥ…mahā-vimarśa-saṃsparśa-samāviṣṭasya). || 134‑135 ||
𑆃𑆢𑆸𑆰𑇀𑆛𑆢𑆫𑇀𑆯𑆤𑆶 𑇆𑇕𑇓𑇆
Invisible vision
अन्तःकरणरूपे तु ज्ञाने सर्वत्र संस्थितम् ।
तदुत्तीर्णमहासत्तास्वभावं ज्ञप्तिलक्षणम् ॥१३६॥
तेनैव सततं साक्षात्संस्थितं दर्शनं परम् ।
सर्वभावपदार्थेषु परमं निर्निकेतनम् ॥१३७॥
ग्राह्यग्राहकसंस्कारवितर्कपरिवर्जनम् ।
सद्दैशिकमुखायातसम्प्रदायेन गम्यते ॥१३८॥
Antaḥkaraṇarūpe tu jñāne sarvatra saṃsthitam |
Taduttīrṇamahāsattāsvabhāvaṃ jñaptilakṣaṇam || 136 ||
Tenaiva satataṃ sākṣātsaṃsthitaṃ darśanaṃ param |
Sarvabhāvapadārtheṣu paramaṃ nirniketanam || 137 ||
Grāhyagrāhakasaṃskāravitarkaparivarjanam |
Saddaiśikamukhāyātasampradāyena gamyate || 138 ||
(That which) constantly (sarvatra) exists (saṃsthitam) in the perception (jñāne) of the inner psychic organs (antaḥ-karaṇa-rūpe…tu) is the Essential Nature of Supreme Existence, (which) transcends those --i.e. inner psychic organs-- (tat-uttīrṇa-mahā-sattā-svabhāvam) (, and) has the characteristic of understanding (such an Essence) (jñapti-lakṣaṇam). Merely (eva) by that (tena), the Supreme (param) Vision (darśanam) perpetually (satatam) remains (saṃsthitam) in front of one’s own eyes (sākṣāt). (It is) the Supreme (paramam) Abodeless (State) (nirniketanam) (even) during the existence of all the objects (sarva-bhāva-pada-artheṣu). (It is) devoid of (all) the imaginations (which rise) from the impressions of (the limited) relationship of subject (and) object (grāhya-grāhaka-saṃskāra-vitarka-parivarjanam) (, and It is) understood (gamyate) through Oral Transmission (when it) is received from the Mouth of a True Spiritual Teacher (sat-daiśika-mukha-āyāta-sampradāyena). || 136-138 ||
॥पुण्यपापकथा॥
|| Puṇyapāpakathā ||
|| The Kathā (kathā) of virtue and vice (puṇya-pāpa) ||
𑆃𑆖𑆳𑆫𑆶 𑆖𑆳𑆫𑆶 𑇆𑇕𑇔𑇆
Motionless movement
निरावरणचिद्रूपघनादच्युतवृत्तितः ।
अचारस्तु समाख्यातो वज्रवन्निश्चलः सदा ॥१३९॥
स एव सर्वसंवित्तिविभावे स्वेच्छयाभितः ।
चरस्य चारचारो’ यमच्युतो’नाविलः परः ॥१४०॥
Nirāvaraṇacidrūpaghanādacyutavṛttitaḥ |
Acārastu samākhyāto vajravanniścalaḥ sadā || 139 ||
Sa eva sarvasaṃvittivibhāve svecchayābhitaḥ |
Carasya cāracāro’ yamacyuto’nāvilaḥ paraḥ || 140 ||
That (which is) (saḥ) always (sadā) motionless (niścalaḥ) like a lightning bolt --i.e. just appears without changing in its appearance-- (vajra-vat), (and) exists only (eva) in the cause or root of all the perceptions (sarva-saṃvitti-vibhāve) in the proximity (abhitaḥ) of one’s own (Creative Power of) Will (sva-icchayā) is called (samākhyātaḥ) the ‘non-moving’ (acāraḥ…tu). It (rises) from the imperishable activity (acyuta-vṛttitaḥ) of the Mass or Unity (appearing) as the Nature of unveiled Consciousness (nirāvaraṇa-cit-rūpa-ghanāt). This (ayam) supreme (paraḥ) conduct (cāra-cāraḥ) of the movable (carasya) is permanent (acyutaḥ) (and) free of turbidness (anābilaḥ). || 139-140 ||
𑆮𑇀𑆪𑆾𑆩𑆳𑆖𑆳𑆫𑆶 𑇆𑇕𑇕𑇆
The Conduct of the Sky
इत्थं सदैव सर्वत्र परव्योमदशागमा ।
अर्कप्रकाशवद्भाति पूरयित्वा चराचरम् ॥१४१॥
निराभासनिरावेशनिरानन्दचमत्कृतिः ।
या स्पर्शविभवा सैव व्योमाचारगतिः स्मृता ॥१४२॥
Itthaṃ sadaiva sarvatra paravyomadaśāgamā |
Arkaprakāśavadbhāti pūrayitvā carācaram || 141 ||
Nirābhāsanirāveśanirānandacamatkṛtiḥ |
Yā sparśavibhavā saiva vyomācāragatiḥ smṛtā || 142 ||
Hence (ittham), it is the arrival of the condition of the Supreme Sky (para-vyoma-daśā-āgamā) always (sadā…eva) (and) everywhere (sarvatra), (which,) after filling (pūrayitvā) the whole world --lit. all the movables and unmovables-- (cara-ācaram), appears (bhāti) just like the Rays of the Sun (arka-prakāśa-vat). || 141 ||
It is (sā) the Astonishment of (being) devoid of Bliss --i.e. it is the Bliss of Stillness--, devoid of immersion (into any special state, as it is) without any fallacious --i.e. generated-- appearance (nirābhāsa-nirāveśa-nirānanda-camatkṛtiḥ). (It is) without doubt (eva) the Majesty of (Universal) Touch (sparśa-vibhavā), which (yā) is known (smṛtā) as ‘Obtaining the Conduct of the Sky’ (vyoma-ācāra-gatiḥ). || 142 ||
𑆱𑆚𑇀𑆖𑆳𑆫𑆶 𑇆𑇕𑇖𑇆
The Transmission
मुखान्मुखक्रमायातः सर्वसङ्कल्पवर्जितः ।
वक्त्राम्नायः परो यो’ यं स सञ्चारो’ मितः स्थितः ॥१४३॥
Mukhānmukhakramāyātaḥ sarvasaṅkalpavarjitaḥ |
Vaktrāmnāyaḥ paro yo’ yaṃ sa sañcāro’ mitaḥ sthitaḥ || 143 ||
This (ayam) Supreme (paraḥ) Oral Tradition (vaktra-āmnāyaḥ) (, which is) attained from mouth to mouth in succession (mukhāt…mukha-krama-āyātaḥ) (and is) deprived of all imaginations (sarva-saṅkalpa-varjitaḥ), is that (saḥ) Transmission (sañcāraḥ) which (yaḥ) remains (sthitaḥ) infinite (amitaḥ). || 143 ||
𑆥𑆫𑇀𑆪𑆤𑇀𑆠𑆶 𑆃𑆱𑆳𑆫𑆶 𑇆𑇕𑇗𑇆
That which comes to an end is worthless
यतस्तु चित्प्रकाशो’ यं राजते तत्तदात्मना ।
परमाद्वयविस्फाररूपो’ खण्दितमूर्तिमान् ॥१४४॥
नीलपीतसिताद्यास्तु वर्णा ग्राह्यभुवं श्रिताः ।
ये सर्वे ते‘निशं प्रोच्चैर्निःसारत्वं ततो गताः ॥१४५॥
Yatastu citprakāśo’ yaṃ rājate tattadātmanā |
Paramādvayavisphārarūpo’ khaṇditamūrtimān || 144 ||
Nīlapītasitādyāstu varṇā grāhyabhuvaṃ śritāḥ |
Ye sarve te‘niśaṃ proccairniḥsāratvaṃ tato gatāḥ || 145 ||
Just as (yataḥ…tu) this (ayam) Light of Consciousness (cit-prakāśaḥ) (which is) the Nature of the Expansion of Supreme Non-duality (parama-advaya-visphāra-rūpaḥ) assuming an Undivided form --i.e. the universe-- (akhaṇḍita-mūrti-mān) governs (rājate) that (tat) by Its Essence (tat-ātmanā); similarly (tataḥ), the (te) (perceptible) colors (varṇāḥ) like blue, yellow, white, etc. (nīla-pīta-sita-ādyāḥ), which (ye) assume the form of (śritāḥ) the sphere of objects (grāhya-bhuvam) in everyone (sarve), incessantly (aniśam) fall (gatāḥ) into the condition of being exceedingly worthless (proccaiḥ…niḥsāra-tvam). || 144-145 ||
𑆃𑆑𑆬𑆴𑆠𑆾 𑆱𑆁𑆱𑆳𑆫𑆶 𑇆𑇕𑇘𑇆
Saṃsāra is immense noise
भेदाडम्बरसङ्क्षोभस्वभावः कलनात्मकः ।
संसारः संस्थितो नित्यं नियतग्रहचेतसाम् ॥१४६॥
प्रबुद्धहृअदयानां तु विकल्पग्रासतः सदा ।
अनुत्तरशिवाभासः सर्वत्रैव विराजते ॥१४७॥
Bhedāḍambarasaṅkṣobhasvabhāvaḥ kalanātmakaḥ |
Saṃsāraḥ saṃsthito nityaṃ niyatagrahacetasām || 146 ||
Prabuddhahṛadayānāṃ tu vikalpagrāsataḥ sadā |
Anuttaraśivābhāsaḥ sarvatraiva virājate || 147 ||
The essential nature of the disturbance (caused) by the noise --i.e. an immensely noisy nature-- of duality (bheda-aḍambara-saṅkṣobha-svabhāvaḥ) has the nature of mental murmuring (kalanā-ātmakaḥ) (which) is ‘saṃsāra’ or ‘transmigratory existence’ (saṃsāraḥ) (, which) lies (saṃsthitaḥ) constantly (nityam) in (those whose) intellect experiences restrictions --i.e. limited perception-- (niyata-graha-cetasām).
But (tu) in the heart --i.e. intellect-- of (those who) are awakened (pra-buddha-hṛadayānām), the Splendour of the Unsurpassable or Silent Śiva (anuttara-śiva-ābhāsaḥ) shines forth (virājate) always (sadā) and everywhere (sarvatra…eva) because of the Devouring of thoughts (vikalpa-grāsataḥ). || 146-147 ||
𑆩𑆴𑆡𑇀𑆪𑆳𑆨𑆴𑆩𑆳𑆤𑆶 𑇆𑇕𑇙𑇆
(In which) there is false pride or self-conceit
देहप्राणाद्यहंकारो मिथ्यैव स्वीकृतो जनैः ।
तत्त्वतस्तु सदा भाति चित्स्वरूपो’ विनश्वरः ॥१४८॥
Dehaprāṇādyahaṃkāro mithyaiva svīkṛto janaiḥ |
Tattvatastu sadā bhāti citsvarūpo’ vinaśvaraḥ || 148 ||
The limited beings (janaiḥ) though erroneously (mithyā…eva) embrace (svīkṛtaḥ) ‘ahaṃkāra’ or ‘ego’ (as their own self, which is) made of body and vital energy, etc. (deha-prāṇa-ādi-ahaṃkāraḥ), but in reality (tattvataḥ…tu), the Essential Nature of Consciousness (cit-sva-rūpaḥ) always (sadā) shines (bhāti) as being imperishable (avinaśvaraḥ). || 148 ||
(That which) the limited beings (janaiḥ) erroneously (mithyā…eva) appropriates (svīkṛtaḥ) as ‘ahaṃkāra’ or ‘ego’ (which is) made of body and vital energy, etc. (deha-prāṇa-ādi-ahaṃkāraḥ) does always (sadā) shine (bhāti) as the imperishable (avinaśvaraḥ) Essential Nature of Consciousness (cit-sva-rūpaḥ), in real sense (tattvataḥ…tu). || 148 ||
(That which) in real sense (tattvataḥ…tu) constantly (exists) (sadā) as the imperishable (avinaśvaraḥ) Essential Nature of Consciousness (cit-sva-rūpaḥ) shines (bhāti) as ‘ahaṃkāra’ or ‘ego’ (which is) made of body and vital energy, etc. (deha-prāṇa-ādi-ahaṃkāraḥ), (when it is) erronously (mithyā…eva) appropriated (svīkṛtaḥ) by limited beings (janaiḥ). || 148 ||
𑆓𑆶𑆲𑇀𑆪𑆾𑆥𑆢𑆼𑆯𑆶 𑇆𑇖𑇐𑇆
The Secret Teaching
सततं भ्राजमानो’पि सर्वेषां सर्वतः सदा ।
गुरुवक्त्रेण सम्प्राप्यो गुह्यो’यमुपदेशकः ॥१४९॥
Satataṃ bhrājamāno’pi sarveṣāṃ sarvataḥ sadā |
Guruvaktreṇa samprāpyo guhyo’yamupadeśakaḥ || 149 ||
Though (api) constantly (satatam) shining (bhrāja-mānaḥ) always (sadā) and everywhere (sarvataḥ) in everyone (sarveṣām), this (ayam) Secret (guhyaḥ) Teaching (or Teacher --i.e. Essential Nature of Consciousness--) (upadeśakaḥ) is obtainable (samprāpyaḥ) (only) through the Mouth of the Guru (guru-vaktreṇa).) || 149 ||
𑆱𑇀𑆮𑆥𑇀𑆤𑆨𑇀𑆫𑆩𑆶 𑇆𑇖𑇑𑇆
Wandering in a dream
अनेन प्राप्तमात्रेण स्वप्नभ्रान्तिसमो भवेत् ।
भावाभावप्रपञ्चस्य विश्वविस्तारविभ्रमः ॥१५०॥
Anena prāptamātreṇa svapnabhrāntisamo bhavet |
Bhāvābhāvaprapañcasya viśvavistāravibhramaḥ || 150 ||
Merely by attaining or understanding (prāpta-mātreṇa) this --i.e. such a Secret of Consciousness-- (anena), (the act of) moving to and fro in the expanded universe (viśva-vistāra-vibhramaḥ) (that is) the expansion of the (concepts) of ‘existence’ and ‘non-existence’ (bhāva-abhāva-prapañcasya) becomes (bhavet) something similar to wandering in a dream (svapna-bhrānti-samaḥ). || 150 ||
॥अजातब्रह्मकथा॥
|| Ajātabrahmakathā ||
|| The Kathā (kathā) of the unborn Self (ajāta-brahma) ||
𑆗𑆬𑆳𑆗𑆬𑆨𑆷𑆩𑆴 𑇆𑇖𑇒𑇆
The world is fraud and real
छलो‘ कस्मात्समुल्लासस्तन्नाशो’ च्छल उच्यते ।
एवं छलाच्छलमयी सकृदूर्मिः स्थिता तु या ॥१५१॥
समुद्रस्येवतत्तुल्या विश्वस्थितिरियं स्थिता ।
यतः सम्यक्समुद्दिष्टा गन्धर्वपुरवत्तदा ॥१५२॥
महाभ्रान्तिस्वरूपात्तु निःसारा कृतकाभितः ।
तस्मान्नात्रग्रहः कार्यः सद्भिः सत्तत्त्वदर्शिभिः ॥१५३॥
Chalo‘ kasmātsamullāsastannāśo’ cchala ucyate |
Evaṃ chalācchalamayī sakṛdūrmiḥ sthitā tu yā || 151 ||
Samudrasyevatattulyā viśvasthitiriyaṃ sthitā |
Yataḥ samyaksamuddiṣṭā gandharvapuravattadā || 152 ||
Mahābhrāntisvarūpāttu niḥsārā kṛtakābhitaḥ |
Tasmānnātragrahaḥ kāryaḥ sadbhiḥ sattattvadarśibhiḥ || 153 ||
Deceit (chalaḥ) is a play (samullāsaḥ), (so) its sudden destruction (tat-nāśaḥ…akasmāt) is said to be (ucyate) the truth (acchalaḥ). Just like (evam) a wave (ūrmiḥ) which (yā) belongs (sthitā) to the Ocean (samudrasya…tu) is simultaneously (sakṛt) false and real --i.e. apparently different, but in real sense, it is not different from the ocean-- (chala-acchala-mayī) (and) is similar to (tat-tulyā) this (iyam) (which though) exists (sthitā) as the maintenance or appearance of the universe (viśva-sthitiḥ), (but) at the same time (samyak) it is said to be (samuddiṣṭā) similar to the city of the gandharva-s --i.e. appears to be real, but it is false-- (gandharva-pura-vat), in which (yataḥ) therefore (tadā), the essential nature of the great illusion (mahā-bhrānti-sva-rūpā…tu) is worthless or essenceless (niḥsārā). (So, it is) entirely (abhitaḥ) artificial (kṛtakā) (, and) because of this (tasmāt), there is no (na) act of ‘holding’ (grahaḥ) to be done (kāryaḥ) there (atra) for those real ones (sadbhiḥ) who know Reality (sat-tattva-darśibhiḥ). || 151‑153 ||
𑆤𑆴𑆫𑆳𑆮𑆼𑆯𑆨𑆷𑆩𑆴 𑇆𑇖𑇓𑇆
The world is beyond immersion
इहावशिष्यते तस्माद्भूमिः काचिन्निराश्रया ।
निस्तरङ्गतया साक्षान्निरावेशा निरुत्तरा ॥१५४॥
Ihāvaśiṣyate tasmādbhūmiḥ kācinnirāśrayā |
Nistaraṅgatayā sākṣānnirāveśā niruttarā || 154 ||
Therefore (tasmāt), by means of the condition of being tranquil or waveless (nistaraṅgatayā), here --i.e. in this doctrine-- (iha) (, the world) remains (avaśiṣyate) as an indescribable (kācit), supportless (nirāśrayā) (and) silenced or unsurpassable (niruttarā) plane (bhūmiḥ) in front of one’s own eyes (sākṣāt) beyond immersion (nirāveśā). || 154 ||
𑆃𑆱𑇀𑆦𑆶𑆫 𑆇𑆬𑆠𑇀𑆠𑆴 𑇆𑇖𑇔𑇆
(It) reverts to non-pulsation
अनन्तसंविद्विस्फारस्फुरत्ता लयमागता ।
यत्र सर्वोज्झिते धाम्नि परे नित्यविकस्वरे ॥१५५॥
अस्फुरत्तास्वरूपे’ स्मिन्सर्वावरणवर्जिते ।
सैव शक्तिरिहोद्दिष्टा नीरूपाविगतावधिः ॥१५६॥
तद्बलेन यतः सर्वं कलाकालाकला वपुः ।
स्फुरत्तां भजते’ नल्पस्वस्वातन्त्र्यमहोदयात् ॥१५७॥
Anantasaṃvidvisphārasphurattā layamāgatā |
Yatra sarvojjhite dhāmni pare nityavikasvare || 155 ||
Asphurattāsvarūpe’ sminsarvāvaraṇavarjite |
Saiva śaktirihoddiṣṭā nīrūpāvigatāvadhiḥ || 156 ||
Tadbalena yataḥ sarvaṃ kalākālākalā vapuḥ |
Sphurattāṃ bhajate’ nalpasvasvātantryamahodayāt || 157 ||
The Pulsating Light --i.e. appearance-- of the Expansion of Endless Perceptions (ananta-saṃvid-visphāra-sphurattā) achieves (āgatā) absorption (layam) in the All-transcending (sarva-ujjhite) (and) Eternally Expanded (nitya-vikasvare) Supreme (pare) Abode (dhāmni), where (yatra) (there is) the Essential Nature of the State of Non-pulsation or Tranquility (asphurattā-svarūpe) beyond all the coverings (sarva-avaraṇa-varjite), in which (Tranquility) (asmin) only (eva) that (sā) Śakti (rests Who) (śaktiḥ) is described (uddiṣṭā) in this doctrine (iha) as the Formless One (nīrūpā) devoid of limitations (vigatā-avadhiḥ). There (yataḥ), through the Power of being the Partless Nature of all the parts --i.e. Time-- (tat…balena…kalā-kāla-akalā-vapuḥ…sarvam), (She) Enjoys (bhajate) Pulsation (sphurattām) because of the Great Rising of one’s own extraordinary Freedom (analpa-sva-svātantrya-maha-udayāt). || 155-157 ||
𑆃𑆑𑇀𑆫𑆩𑆑𑇀𑆫𑆩𑆶 𑇆𑇖𑇕𑇆
Non-sequential sequence
भिन्नप्रथात्मिका यावद्वृत्तयो बहिरास्थिताः ।
विषयाहरणोन्मुख्यस्तावत्क्रम इति स्मृतः ॥१५८॥
तदुत्तीर्णे परे यत्र चिदचिद्भेदवर्जिते ।
महाव्योम्न्यद्वयतया सर्वो भात्यक्रमस्तु सः ॥१५९॥
ईदृक्सुरूपरूपोयो भात्यक्रममहोदयः ।
स एव सर्वतोदिक्कः क्रमात्को’पि निरन्तरः ॥१६०॥
प्रागुक्त लक्षणे’नन्ते शक्तिरूपे सदोदिते ।
सततं संस्थिते साक्षात्संकल्पकलनोज्झिते ॥१६१॥
Bhinnaprathātmikā yāvadvṛttayo bahirāsthitāḥ |
Viṣayāharaṇonmukhyastāvatkrama iti smṛtaḥ || 158 ||
Taduttīrṇe pare yatra cidacidbhedavarjite |
Mahāvyomnyadvayatayā sarvo bhātyakramastu saḥ || 159 ||
Īdṛksurūparūpoyo bhātyakramamahodayaḥ |
Sa eva sarvatodikkaḥ kramātko’pi nirantaraḥ || 160 ||
Prāgukta lakṣaṇe’nante śaktirūpe sadodite |
Satataṃ saṃsthite sākṣātsaṃkalpakalanojjhite || 161 ||
While (yāvat…tāvat) those activities (vṛttayaḥ) (which) has the nature of the perception of separation (bhinna-prathā-ātmikāḥ) rest in the external (bahiḥ-āsthitāḥ) because of the desire for seizing objects (viṣaya-āharaṇa-unmukhyāt), succession (of cause and effect) (kramaḥ…iti) is known (smṛtaḥ). || 158 ||
When (yatra) its --i.e. succession’s-- transcending (tat-uttīrṇe) is concerned --i.e. beyond the succession of such a process-- (pare), (and it is) devoid of the duality of Consciousness and its absence (cit-acit-bheda-varjite) by means of non-duality (advayatayā), everything (sarvaḥ) appears as (bhāti) the (saḥ) non-sequential (Nature) (akramaḥ…tu) of the Great Sky (mahā-vyomni). || 159 ||
Such (īdṛk) is the Form of one’s own Essential Nature (svarūpa-rūpaḥ), which (yaḥ) appears (bhāti) as the only Great Rising of Non-sequential (Consciousness) (akrama-mahā-udayaḥ). Only (eva) that (saḥ) is the indescribable (kaḥ…api) process (kramaḥ) (which) is extending in every direction (as perception) (sarvataḥ-dikkaḥ) (, and which) is devoid of space and time (nirantaraḥ), and (which) constantly (satatam) exists (saṃsthite) in front of one’s eyes (sākṣāt) with the aforesaid endless characteristic (anante…prāk-ukta-lakṣaṇe) (That is) the Uninterrupted (sadā-udite) Nature of Śakti (śakti-rūpe), free of mental activities triggering imaginations (saṃkalpam-kalanā-ujjhite). || 160-161 ||
𑆃𑆬𑆪𑆶 𑆇𑆢𑆪𑆶 𑇆𑇖𑇖𑇆
Dissolution is rising
पदार्थप्रलयो यत्र स्वस्वरूपोदयस्ततः ।
अखण्डतावभासो य उदयास्तविवर्जितः ॥१६२॥
Padārthapralayo yatra svasvarūpodayastataḥ |
Akhaṇḍatāvabhāso ya udayāstavivarjitaḥ || 162 ||
The rising of one’s own True Essential Nature (sva-svarūpa-udayaḥ) is where (yatra) the meanings of words dissolve (pada-artha-pralayaḥ); thus (tataḥ) (, It is) the Lustre of Totality (akhaṇḍata-avabhāsaḥ) which is (yaḥ) free of the (duality) of rise and fall (udaya-asta-vivarjitaḥ). || 162 ||
𑆃𑆡𑆴𑆖𑆵 𑆡𑆴𑆠𑆴 𑇆𑇖𑇗𑇆
Maintenance (of non-duality) is non-maintenance (of duality)
भेदोन्मेषस्थितिर्यत्र लयं यातागमे पदे ।
अप्रकम्प्ये निराख्याख्ये सा स्थितिः स्थितिरव्यया ॥१६३॥
Bhedonmeṣasthitiryatra layaṃ yātāgame pade |
Aprakampye nirākhyākhye sā sthitiḥ sthitiravyayā || 163 ||
Where (yatra) the maintenance of the unfolding of duality (bheda-unmeṣa-sthitiḥ) dissolves (layam…yātā), (it is) the impassable (agame) and immovable (aprakampye) Abode (pade) (that is) the imperishable (avyayā) Resting or State (sthitiḥ…sthitiḥ) (of that which is) known as the Nameless (sā…nirākhya-ākhye). || 163 ||
𑆱𑆁𑆲𑆳𑆫𑆳𑆱𑆸𑆰𑇀𑆛𑆴 𑇆𑇖𑇘𑇆
Dissolution is non-creation
सर्वसंहारसंहारपदात्सकलनिष्कला ।
स्वभावभावरूपो’ यं सृष्टिरुल्लसिता क्रमात् ॥१६४॥
Sarvasaṃhārasaṃhārapadātsakalaniṣkalā |
Svabhāvabhāvarūpo’ yaṃ sṛṣṭirullasitā kramāt || 164 ||
Due to the dissolution of the dissolution of everything (sarva-saṃhāra-saṃhāra-padāt), the (undivided) receptacle of everything (takes place) (sakala-niṣkalā). (Though) this (ayam) saṃsaric nature of one’s own Essential Nature (sva-bhāva-bhāva-rūpaḥ) is ‘sṛṣṭi’ or ‘manifestation’ (sṛṣṭiḥ) (which) comes forth (ullasitā) because of succession (kramāt). || 164 ||
॥रसत्रयकथा॥
|| Rasatrayakathā ||
|| The Kathā (kathā) of the threefold taste (rasa-traya) ||
𑆮𑆳𑆪𑆶 𑆥𑆴𑆡𑆴𑆮𑆴 𑇆𑇖𑇙𑇆
“Wind and earth”
चलनस्पन्दनोद्देशरूपी चञ्चलमूर्तिभृत् ।
वायुर्यस्तेन सततमाश्यानत्वमुपाश्रितः ॥१६५॥
यतस्तस्मात्तुकाठिन्यरूपा धरणिरुच्यते ।
विपरीतस्वभावो’ यमक्रमेण व्यवस्थितः ॥१६६॥
Calanaspandanoddeśarūpī cañcalamūrtibhṛt |
Vāyuryastena satatamāśyānatvamupāśritaḥ || 165 ||
Yatastasmāttukāṭhinyarūpā dharaṇirucyate |
Viparītasvabhāvo’ yamakrameṇa vyavasthitaḥ || 166 ||
‘Vāyu’ or air (though here it may mean ‘desire’) (vāyuḥ), through (tena) (its own) nature of showing trembling activity or vibration (calana-spandana-uddeśa-rūpī) which (yaḥ) maintaines the manifestation of flickering --i.e. changing-- (cañcala-mūrti-bhṛt), always (satatam) rests upon (upāśritaḥ) coagulated condition (āśyāna-tvam). Therefore (tasmāt…tu), as (coagulated condition) (yataḥ) has the nature or appearance of hardness or stiffness (kāṭhinya-rūpā), (it is) said to be (ucyate) ‘dharaṇi’ or earth (dharaṇiḥ). This (ayam) inverted essential nature (viparīta-sva-bhāvaḥ) appears (vyavasthitaḥ) at once --i.e. it is non-sequential-- (akrameṇa). || 165-166 ||
𑆘𑆬 𑆘𑆬𑆤𑆶 𑇆𑇗𑇐𑇆
“Water and fire”
द्रवरूपं जलं ख्यातमादातुं तद्यतो’ क्रमात् ।
अग्निदेहं तु तेनैव स्वीकृतं धामशक्तितः ॥१६७॥
Dravarūpaṃ jalaṃ khyātamādātuṃ tadyato’ kramāt |
Agnidehaṃ tu tenaiva svīkṛtaṃ dhāmaśaktitaḥ || 167 ||
The (tat) nature of fluidity (drava-rūpam) is called (khyātam) ‘jala’ or water (jalam), because (yataḥ) conquering (ādātum) at once (akramāt) the appropriated (svīkṛtam) body (made of) agni or ‘fire’ --i.e. jvalana-- (agni-deham…tu), (is possible) only (eva) by that --i.e. by the nature of Fluidity-- (tena), according to the Power of Delight (dhāma-śaktitaḥ). || 167 ||
𑆘𑆝𑆶 𑆃𑆑𑆳𑆯𑆶 𑇆𑇗𑇑𑇆
“The ether is coagulated”
एषां चतुर्णां भवतो यत्रोत्पत्तिलयौ सदा ।
व्योम्नि तत्तु जडं प्रोक्तं निश्चलत्वादचेतनम् ॥१६८॥
Eṣāṃ caturṇāṃ bhavato yatrotpattilayau sadā |
Vyomni tattu jaḍaṃ proktaṃ niścalatvādacetanam || 168 ||
In which (yatra) appearance and disappearance (utpatti-layau) of these (eṣām) four (caturṇām) continually (sadā) take place (bhavataḥ) is the ether --i.e ākāśa-- (vyomni) that (tat…tu) is said to be (proktam) ‘jaḍa’ or the coagulated (jaḍam) (or) the unconscious (acetanam), because of its motionlessness --i.e. dead nature-- (niścalatvāt). || 168 ||
𑆮𑆴𑆥𑆫𑆵𑆠𑆮𑆸𑆠𑇀𑆠𑆴 𑇆𑇗𑇒𑇆
Reversed activity
आख्याता गुरुवक्त्रोक्तयुक्त्येयं वृत्तिरक्रमात् ।
विपरीतगमेनोच्चैः साक्षात्कारतयोदिता ॥१६९॥
Ākhyātā guruvaktroktayuktyeyaṃ vṛttirakramāt |
Viparītagamenoccaiḥ sākṣātkāratayoditā || 169 ||
This (iyam) activity (of turning back to one’s Self) (vṛttiḥ) is made known (ākhyātā) at once (akramāt) by means of the method explained by the Mouth of the Guru (guru-vaktra-ukta-yuktyā). (It) powerfully (uccaiḥ) rises (uditā) through the reversed course (viparīta-gamena) by putting (the truth) before one’s eyes (sākṣāt-kāratayā). || 169 ||
𑆑𑆚𑇀𑆖𑆶𑆑𑆱𑇀𑆮𑆫𑆷𑆥𑆶 𑇆𑇗𑇓𑇆
Covered Essential Nature
कञ्चुकोन्मेषविस्ताररूपिणी सर्वगा सदा ।
विश्ववैचित्र्यचित्रस्य सूत्रधारत्वमागता ॥१७०॥
Kañcukonmeṣavistārarūpiṇī sarvagā sadā |
Viśvavaicitryacitrasya sūtradhāratvamāgatā || 170 ||
(That which) assumes the form of the expansion of the manifestation of coverings (kañcuka-unmeṣa-vistāra-rūpiṇī) is all-pervading (sarvagā) (, and) always (sadā) revealed (āgatā) as the state of the holder or director (sūtra-dhāratvam) of ‘difference’ (that is) the manifoldness of the universe (viśva-vaicitrya-citrasya). || 170 ||
𑆩𑆳𑆪𑆵𑆪𑆶 𑆫𑆷𑆥𑆶 𑇆𑇗𑇔𑇆
Form belongs to (the duality of) māyā
रूपं यद्दृश्यजातं तन्मायीयं भेदविसृतम् ।
अतात्त्विकं परिच्छिन्नं तत्सत्तावधिसंशृतिः ॥१७१॥
Rūpaṃ yaddṛśyajātaṃ tanmāyīyaṃ bhedavisṛtam |
Atāttvikaṃ paricchinnaṃ tatsattāvadhisaṃśṛtiḥ || 171 ||
That (tat) limited (paricchinnam) nature or form (rūpam) which (yat) is produced as (something) visible (dṛśya-jātam) is illusory or it belongs to māyā or the illusion of differentiation (māyīyam) (because it) comes forth from duality (bheda-visṛtam) without actual reality --i.e. it does not exist on its own-- (atāttvikam). (It) produces a limit of its own Existence (tat-sattā-avadhi-saṃśṛtiḥ). || 171 ||
𑆤𑆽𑆫𑆷𑆥𑆶 𑇆𑇗𑇕𑇆
(It becomes) Formless
तदेवं भौतिकं रूपं निर्निकेतचिदञ्चितं ।
विभाति नित्यं तत्त्वेन नीरूपं परमार्थिनः ॥१७२॥
Tadevaṃ bhautikaṃ rūpaṃ nirniketacidañcitaṃ |
Vibhāti nityaṃ tattvena nīrūpaṃ paramārthinaḥ || 172 ||
But (even) (evam) that (tat) material (bhautikam) form (rūpam) is curved --i.e. reverted-- by (Awareness of) Abodeless Consciousness (nirniketa-cit-añcitam), (and then it) perpetually (nityam) shines (vibhāti) Formless (nīrūpam) according to its True Nature (tattvena) for the one who has the desire to see the Supreme (paramārthinaḥ). || 172 ||
𑆃𑆮𑆶𑆠𑇀𑆠𑆾 𑆦𑆬𑆶 𑇆𑇗𑇖𑇆
Harvesting the fruit
अहेतुकथयानन्तशाखं युगपदक्रमात् ।
परापरविभेदैस्तु बाह्यान्तरवपुः सदा ॥१७३॥
वृत्तिप्रपञ्चसंपत्तिफलं प्रोल्लसितं महत् ।
अनुप्तं परचिद्व्योम्नस्तदाश्चर्यावहं सताम् ॥१७४॥
Ahetukathayānantaśākhaṃ yugapadakramāt |
Parāparavibhedaistu bāhyāntaravapuḥ sadā || 173 ||
Vṛttiprapañcasaṃpattiphalaṃ prollasitaṃ mahat |
Anuptaṃ paracidvyomnastadāścaryāvahaṃ satām || 174 ||
By the causeless or spontaneous Speech --i.e. Instruction-- (ahetu-kathayā) together with breaking asunder (the duality of) cause and effect (or any other pairs of opposites like the ‘remote’ and the ‘proximate’, etc.) (para-apara-vibhedaiḥ…tu) at once --i.e. without succession-- (akramāt), the Essence or Reality of the internal and the external (bāhya-antara-vapuḥ) always (sadā) (becomes) that (tat) great (mahat) harvested (anuptam) fruit --i.e. success-- (which appears as the) glory of manifestation (vṛtti-prapañca-saṃpatti-phalam) (like) infinite branches (ananta-śākham) shining forth (pra-ullasitam) simultaneously (yugapad) from the Sky of Supreme Consciousness (para-cit-vyomnaḥ) (while) bringing Astonishment (āścarya-āvaham) to real devotees (satām). || 173-174 ||
𑆃𑆤𑆰𑇀𑆛𑆴𑆢𑆸𑆰𑇀𑆛𑆴 𑇆𑇗𑇗𑇆
Unimpaired vision
बाह्यस्थाभेदरूपेयं दृष्टिरात्यन्तरी तथा ।
अविभेदमयी भाति निर्मला निर्भ्रमा सदा ॥१७५॥
अस्य दृग्युगलस्यालमाक्षेपकतया गतिः ।
ततस्तु संस्थिता तस्मादेतदुत्तीर्णलक्षणा ॥१७६॥
काचित्तु परमादृष्टिरनष्टा सुविभास्वरा ।
निर्निकेतनिरातङ्कमहाज्ञानोदयात्मिका ॥१७७॥
Bāhyasthābhedarūpeyaṃ dṛṣṭirātyantarī tathā |
Avibhedamayī bhāti nirmalā nirbhramā sadā || 175 ||
Asya dṛgyugalasyālamākṣepakatayā gatiḥ |
Tatastu saṃsthitā tasmādetaduttīrṇalakṣaṇā || 176 ||
Kācittu paramādṛṣṭiranaṣṭā suvibhāsvarā |
Nirniketanirātaṅkamahājñānodayātmikā || 177 ||
This (iyam) vision (dṛṣṭiḥ) (which) has the appearance of external duality (bāhya-sthā-bheda-rūpā) is coming from inside (ātyantarī); therefore (tathā), it consists of oneness (avibheda-mayī), (and) constantly (sadā) appears (bhāti) as spotless (nirmalā) and devoid of confusion (nirbhramā).
Being capable (alam) of pervading (gatiḥ) the eyes of duality (asya…dṛk-yugalasya) there (tataḥ…tu), (it) remains firm (saṃsthitā) through the condition of abandoning (duality) (ākṣepakatayā), (which) consequently (tasmāt), is the sign of transcending it --i.e. duality-- (etat-uttīrṇa-lakṣaṇā).
(This) Supreme Vision (paramā-dṛṣṭiḥ) is unimpaired (anaṣṭā), indescribable (kācit…tu) (, and It is) the Perfectly Vibrating Resonance (of Consciousness) (suvibhāsvarā) (which) has the appearance of the Rising of the Abodeless Wisdom free of the afflictions of mind (nirniketa-nirātaṅka-mahā-jñāna-udaya-ātmikā). || 175-177 ||
𑆥𑆢𑇀𑆩𑆮𑆸𑆰𑇀𑆠𑆴 𑇆𑇗𑇘𑇆
Lotus-Shower
पद्मवृष्तिरिवोश्चैस्तु पतिता सैव नित्यशः ।
सर्वत्र विश्वविभवव्यापिनी परमाद्वया ॥१७८॥
Padmavṛṣtirivoścaistu patitā saiva nityaśaḥ |
Sarvatra viśvavibhavavyāpinī paramādvayā || 178 ||
It is truly (eva) that (sā) Supreme non-duality (parama-advayā) (which) is falling (patitā) like (iva) an intense (uccaiḥ…tu) shower of lotus (petals) (padma-vṛṣtiḥ) constantly (nityaśaḥ) pervading the Glory of the universe (viśva-vibhava-vyāpinī) everywhere (sarvatra). || 178 ||
𑆱𑆫𑇀𑆮𑆤𑆳𑆯𑆶 𑇆𑇗𑇙𑇆
Dissolution of everything
यत्राक्रममहापातात्सर्वग्राहमशेषतः ।
स्वं राटित्यात्मविभवं देहप्राणादिसंस्थितम् ॥१७९॥
तथात्मीयमनन्तं तु विषयाक्षादिविस्तृतम् ।
भावक्शयमये भीममस्पर्शपरमाम्बरे ॥१८०॥
सामरस्य तया नित्यं नाशं याति समन्ततः ।
स को’पि निश्शमशमः शिवो’नन्तः परो’ व्ययः ॥१८१॥
Yatrākramamahāpātātsarvagrāhamaśeṣataḥ |
Svaṃ rāṭityātmavibhavaṃ dehaprāṇādisaṃsthitam || 179 ||
Tathātmīyamanantaṃ tu viṣayākṣādivistṛtam |
Bhāvakśayamaye bhīmamasparśaparamāmbare || 180 ||
Sāmarasya tayā nityaṃ nāśaṃ yāti samantataḥ |
Sa ko’pi niśśamaśamaḥ śivo’nantaḥ paro’ vyayaḥ || 181 ||
Where (yatra), because of the Great Descent of non-succession --i.e. non-difference-- (akrama-mahā-pātāt) (, the State of) perceiving everything completely as one’s own (takes place) (sarva-grāham…aśeṣataḥ…svam) (, which is) the Majesty of the Praised Self (rāṭitya-ātmā-vibhavam) (, which) firmly rests in the body, vital energy, etc. (deha-prāṇa-ādi-saṃsthitam), there (tathā), one’s own (ātmīyam) infinite (anantam…tu) (and) terrific (nature) (bhīmam) is furnished with objects, senses, etc. (viṣaya-akṣa-ādi-vistṛtam) (which --i.e. such a nature-- is) constantly (nityam) (and) on all sides (samantataḥ) dissolved (nāśam…yāti) into the Supreme Intangible Sky (asparśa-parama-ambare) by the Condition of Oneness (sāmarasyatayā) (, which --i.e. the Supreme Sky--) consists of the destruction of saṃsāra (bhāva-kśayamaye), is the (saḥ) Indescribable (kaḥ…api), Imperishable (avyayaḥ), Eternal (anantaḥ) and Supreme (paraḥ) Śiva (śivaḥ), (in Whom) anxiety is appeased (niḥ-śama-śamaḥ). || 179-181 ||
𑆓𑇀𑆫𑆱𑆤𑆓𑇀𑆫𑆳𑆱𑆶 𑇆𑇘𑇐𑇆
Devouring of devouring
ग्रसनस्यापि संहर्ता महासंहारविग्रहः ।
दुष्प्रापः सर्वतः साक्षाद्धठयुक्त्यानुभूयते ॥१८२॥
Grasanasyāpi saṃhartā mahāsaṃhāravigrahaḥ |
Duṣprāpaḥ sarvataḥ sākṣāddhaṭhayuktyānubhūyate || 182 ||
The Expansion of Great Destruction (mahā-saṃhāra-vigrahaḥ) is the inaccessible (duṣprāpaḥ) destroyer (saṃhartā) even (api) of the act of swallowing (grasanasya), (and) It is always experienced (anubhūyate) everywhere (sarvataḥ) in front of one’s eyes (sākṣāt) by the device of forceful --i.e. non-successive-- consuming (of vikalpa-s or thoughts) (haṭha-yuktyā). || 182 ||
𑆤𑆴𑆫𑆳𑆮𑆫𑆟𑆬𑆳𑆨𑆶 𑇆𑇘𑇑𑇆
Unveiled Realization
अकृत्रिमः परो लाभो निरावरणविभ्रमः ।
अयमेव गुरोः सम्यगाशयो ग्रासघस्मरः ॥१८३॥
Akṛtrimaḥ paro lābho nirāvaraṇavibhramaḥ |
Ayameva guroḥ samyagāśayo grāsaghasmaraḥ || 183 ||
Only (eva) this (ayam) unveiled restlessness --i.e. activity-- (nirāvaraṇa-vibhramaḥ) is the Supreme (paraḥ) (and) Unartificial --i.e. real-- (akṛtrimaḥ) Realization (lābhaḥ) (that) is the Perfect (samyak) Voracious (grāsa-ghasmaraḥ) Resting Place (āśayaḥ) of the Guru (guroḥ). || 183 ||
𑆤𑆴𑆫𑆳𑆬𑆾𑆑𑆥𑇀𑆫𑆑𑆳𑆯𑆶 𑇆𑇘𑇒𑇆
The (Supreme) Light of Darkness
बाह्यान्तरगतैः सर्वैरालोकैः परिवर्जितम् ।
इदमेव महासंवित्तेजो’नन्तं सदोदितं ॥१८४॥
इदमेव महाग्रासग्रासकं कल्पनोज्झितम् ।
तीक्ष्णातितीक्ष्णरूपिण्या संविदालभ्यते स्फुटम् ॥१८५॥
Bāhyāntaragataiḥ sarvairālokaiḥ parivarjitam |
Idameva mahāsaṃvittejo’nantaṃ sadoditaṃ || 184 ||
Idameva mahāgrāsagrāsakaṃ kalpanojjhitam |
Tīkṣṇātitīkṣṇarūpiṇyā saṃvidālabhyate sphuṭam || 185 ||
Only (eva) this (idam) Uninterrupted (sadā-uditam) Splendour of Supreme Consciousness (mahā-saṃvit-tejoḥ) is Endless (anantam) (and) devoid (parivarjitam) of all (sarvaiḥ) the lights (ālokaiḥ) (which) come forth from the internal (and) the external (bāhya-antara-gataiḥ). || 184 ||
Only (eva) this (idam) Supreme Devourer of swallowing (mahā-grāsa-grāsakam) is free of mental activity (kalpanā-ujjhitam), (and It) is obtained (labhyate) distinctly (sphuṭam) by the most vehement (tīkṣṇa-ati-tīkṣṇa-rūpiṇyā) Consciousness (saṃvidā). || 185 ||
𑆯𑆴𑆮𑆳𑆯𑆴𑆮𑆤𑆳𑆯𑆶 𑇆𑇘𑇓𑇆
Annihilation of (the doubt about) Śiva and His absence
इदमेव तु सर्वस्य बन्धमोक्षोभयात्मनः ।
शिवाशिवस्य संहतृ निस्तरङ्गं निरान्तरम् ॥१८६॥
Idameva tu sarvasya bandhamokṣobhayātmanaḥ |
Śivāśivasya saṃhatṛ nistaraṅgaṃ nirāntaram || 186 ||
Only (eva…tu) This (idam) is the Uninterrupted (nirāntaram) (and) Motionless (nistaraṅgam) Destroyer (saṃhatṛ) of the (confusion about) the existence and non-existence of Śiva (śiva-aśivasya) (that is) the characteristic of (the duality of) bondage and Liberation (bandha-mokṣa-ubhaya-ātmanaḥ) in everyone (sarvasya). || 186 ||
𑆤𑆰𑇀𑆛𑆼 𑆑𑆳𑆬𑆤𑆳𑆯𑆶 𑇆𑇘𑇔𑇆
Annihilation of Time (takes place) in disappearance
संवित्सङ्कल्पकलनास्वरूपस्यान्तरस्य यः ।
अकालो निर्विकल्पाख्यसंविद्रूपस्तु भक्षकः ॥१८७॥
सो’पि यत्र क्षयं यातो नैरपेक्ष्य पदे’ गमे ।
सर्वशङ्कविनिर्मुक्तः सो’यं को’ प्यवशिष्यते ॥१८८॥
Saṃvitsaṅkalpakalanāsvarūpasyāntarasya yaḥ |
Akālo nirvikalpākhyasaṃvidrūpastu bhakṣakaḥ || 187 ||
So’pi yatra kṣayaṃ yāto nairapekṣya pade’ game |
Sarvaśaṅkavinirmuktaḥ so’yaṃ ko’ pyavaśiṣyate || 188 ||
Timeless (akālaḥ) Devourer (bhakṣakaḥ) of internal (antarasya) essential nature (, which) impels desire for limited perception (saṃvit-saṅkalpa-kalanā-svarūpasya), is the Nature (called) Thoughtless Consciousness (nirvikalpa-ākhya-saṃvit-rūpaḥ…tu) (, which) (yaḥ) is (saḥ) though (api) dissolved (kṣayam…yātaḥ) into the Impassable (agame) Condition of Indifference or Independence (nairapekṣya-pade), where (only) (yatra) this (ayam) Inexpressible (One) (kaḥ…api) remains (avaśiṣyate) free of all the doubts (sarva-śaṅka-vinirmuktaḥ). || 187-188 ||
𑆢𑆴𑆰𑇀𑆛𑆴𑆤𑆳𑆯𑆶 𑇆𑇘𑇕𑇆
Dissolution of (limited) perception
अयमेव तु दृक्शक्तेः सर्वस्यानाश उच्यते ।
निःसङ्केतपरज्ञानरूपो निरवधिर्महात् ॥१८९॥
Ayameva tu dṛkśakteḥ sarvasyānāśa ucyate |
Niḥsaṅketaparajñānarūpo niravadhirmahāt || 189 ||
Only (eva…tu) this (ayam) (which is) called (ucyate) ‘the Non-destruction or Life’ (anāśaḥ) of the ‘Ability to Perceive’ (dṛk-śakteḥ) everything (sarvasya) is the Unlimited (niḥ-avadhiḥ) (and) Abundant (mahāt) Nature of Supreme Wisdom (which) cannot be explained (niḥ-saṅketa-para-jñāna-rūpaḥ). || 189 ||
𑆫𑆷𑆲𑆖𑆳𑆫𑆶 𑇆𑇘𑇖𑇆
Activity of Awareness
आद्योन्मेषपराकोटिविमर्शस्रूह उच्यते ।
तत्रैव चरणं चारस्थितोयं नित्यनिर्मलः ॥१९०॥
Ādyonmeṣaparākoṭivimarśasrūha ucyate |
Tatraiva caraṇaṃ cārasthitoyaṃ nityanirmalaḥ || 190 ||
The Awareness of the Supremacy of the First Unfolding (of Universal Consciousness) (ādya-unmeṣa-parā-koṭi-vimarśaḥ) is said to be (ucyate) ‘Rūha’ (rūhaḥ). The act of ‘moving or practising’ (caraṇam) there (tatra…eva) is this (ayam) (which) is always spotless (nitya-nirmalaḥ) (and) rests on activity (cāra-sthitaḥ). || 190 ||
𑆃𑆖𑆳𑆫𑆶 𑇆𑇘𑇗𑇆
No activity
इत्थं निजात्परारूपान्निष्कलाच्चेष्टते पुनः ।
सर्वं कर्म सदा कुर्वान्सर्वत्र समदर्शनः ॥१९१॥
Itthaṃ nijātparārūpānniṣkalācceṣṭate punaḥ |
Sarvaṃ karma sadā kurvānsarvatra samadarśanaḥ || 191 ||
Hence (ittham), (the yogin Who has) indifferent eyes --i.e. which consider everything the same-- (sama-darśanaḥ), is active (ceṣṭate) again and again (punaḥ) (, and) performs (kurvān) all (sarvam) the actions (karma) always (sadā) (and) everywhere (sarvatra) according to his own (nijāt) Supreme (and) Undivided Nature (niṣkalāt…parā-rūpāt). || 191 ||
𑆃𑆮𑆴𑆧𑆤𑇀𑆣𑆩𑆶𑆢𑇀𑆫𑆳 𑇆𑇘𑇘𑇆
The Mudrā of being unobstructed
एषा स्थिता महामुद्रा कुलाकुलकलोज्झिता ।
अनिरुद्धा सदा सर्वैः संविदुन्मेषविभ्रमैः ॥१९२॥
Eṣā sthitā mahāmudrā kulākulakalojjhitā |
Aniruddhā sadā sarvaiḥ saṃvidunmeṣavibhramaiḥ || 192 ||
This (eṣā) Unobstructed (aniruddhā) Great Mudrā (mahā-mudrā) free of the portions of ‘totality’ and ‘its absence’ (or supreme and non-supreme, or immanent and transcendent) (kula-akula-kalā-ujjhitā) is established or remain (sthitā) in all (sarvaiḥ) the activities of Unfolded Consciousness (saṃvid-unmeṣa-vibhramaiḥ) forever (sadā). || 192 ||
𑆃𑆮𑆳𑆖𑇀𑆪𑆱𑆩𑇀𑆧𑆤𑇀𑆣𑆶 𑇆𑇘𑇙𑇆
Connection with the unutterable
सर्वोत्तिर्णस्वरूपेण सह नित्यमयीस्थितिः ।
सामरस्य स्वभावो’ सौ सम्बन्धो वाग्विवर्जितः ॥१९३॥
Sarvottirṇasvarūpeṇa saha nityamayīsthitiḥ |
Sāmarasya svabhāvo’ sau sambandho vāgvivarjitaḥ || 193 ||
Constant Maintenance (of the world) (nitya-mayī-sthitiḥ) (, which) is connected (sambandhaḥ) with (saha) the All-transcending Essential Nature (sarva-uttirṇa-svarūpeṇa), is the (asau) Essential Nature (svabhāvaḥ) of Oneness (sāmarasya) (that is) devoid of Speech (vāc-vivarjitaḥ). || 193 ||
𑆃𑆮𑆴𑆠𑇀𑆠𑆾 𑆥𑇀𑆫𑆱𑆳𑆢𑆶 𑇆𑇙𑇐𑇆
Grace does not happen
अयं प्रसादः परमो भातो नित्यं स्वरूपतः ।
अवृत्तानन्तमहिमा सर्वाख्ययविवर्जितः ॥१९४॥
Ayaṃ prasādaḥ paramo bhāto nityaṃ svarūpataḥ |
Avṛttānantamahimā sarvākhyayavivarjitaḥ || 194 ||
This (ayam) Supreme (paramaḥ) Grace (prasādaḥ) is the Endless (and) Alive Majesty (avṛtta-ananta-mahimā) (, which is) always (nityam) shining (bhātaḥ) by Itself (svarūpataḥ) (and is) deprived of (anything that is) nameable (sarva-ākhyaya-vivarjitaḥ). || 194 ||
𑆃𑆤𑆴𑆪𑆠𑆾𑆥𑆢𑆼𑆯𑆶 𑇆𑇙𑇑𑇆
Instruction is unrestricted
उपदेशो ह्यनियतः सन्देहाभावलक्षणः ।
साश्रयानाश्रयपदद्वन्द्वभेदैरनावृतः ॥१९५॥
Upadeśo hyaniyataḥ sandehābhāvalakṣaṇaḥ |
Sāśrayānāśrayapadadvandvabhedairanāvṛtaḥ || 195 ||
Instruction or Teaching (upadeśaḥ…hi) is unrestricted (aniyataḥ) (, and it is) characterised by the absence of doubts (sandeha-abhāva-lakṣaṇaḥ) (, as) it is not limited (anāvṛtaḥ) by the dualities of the pair of dependence (on anything) or its absence (sāśraya-anāśraya-pada-dvandva-bhedaiḥ). || 195 ||
𑆮𑆳𑆢𑆮𑆾 𑆑𑆫𑆟𑆶 𑇆𑇙𑇒𑇆
The Act of Fire
नानावृत्तिसमुल्लासः प्रत्यावृत्तितया सदा ।
निगीर्यते तदाकायकरणो वादवः स्मृतः ॥१९६॥
Nānāvṛttisamullāsaḥ pratyāvṛttitayā sadā |
Nigīryate tadākāyakaraṇo vādavaḥ smṛtaḥ || 196 ||
The dance of various manifestations (nānā-vṛtti-samullāsaḥ) is always (sadā) destroyed (nigīryate) by turning back (to one’s own Self) (prati-āvṛttitayā), then (tadā) (that which is) known (smṛtaḥ) as fire (shines) (vādavaḥ) (as) the act of the bodiless (akāya-karaṇaḥ). || 196 ||
𑆒𑆩𑆶𑆢𑇀𑆫𑆳𑆨𑇀𑆪𑆳𑆱𑆶 𑇆𑇙𑇓𑇆
Permanent exercise of the Mudrā of Consciousness
अयमेव सदा पूर्वो हेयादेयक्रमोज्झितः ।
निबामधामविभवः खमुद्राभ्यास उच्यते ॥१९७॥
Ayameva sadā pūrvo heyādeyakramojjhitaḥ |
Nibāmadhāmavibhavaḥ khamudrābhyāsa ucyate || 197 ||
Only (eva) this (ayam) (which) is always (sadā) the First (in any series of succession) (pūrvaḥ) is free of the succession of ‘acceptable’ and ‘non-acceptable’ (heya-ādeya-krama-ujjhitaḥ). (This is) the Glory of the Abodeless Abode (nibāma-dhāma-vibhavaḥ) (that is) said to be (ucyate) the Permanent Practice of the Mudrā of Consciousness (kha-mudrā-ābhyāsaḥ). || 197 ||
𑆘𑆩𑇀𑆧𑆶𑆑𑆵𑆑𑆫𑆟𑆶 𑇆𑇙𑇔𑇆
The Act of the Jackal
सृगालो नाशमायातिप्रत्यावृत्त्यवलोकनात् ।
यथा तथेह परमां निरुत्तरचितिं सदा ॥१९८॥
समालोक्य हठाद्देहविस्तारो लयमागतः ।
जम्बुकीकरणाख्यो’ सौ ख्यातः को’प्यक्रमक्रमः ॥१९९॥
Sṛgālo nāśamāyātipratyāvṛttyavalokanāt |
Yathā tatheha paramāṃ niruttaracitiṃ sadā || 198 ||
Samālokya haṭhāddehavistāro layamāgataḥ |
Jambukīkaraṇākhyo’ sau khyātaḥ ko’pyakramakramaḥ || 199 ||
As soon as (yathā…tathā) a coward (sṛgālaḥ) attains (āyāti) death (of individuality) (nāśam) due to the appearance of ‘Returning’ (to his own Self) (prati-āvṛtti-avalokanāt) (, and) considers (samā-lokya) the Silenced or Unsurpassable Power of Consciousness (niruttara-citim) Supreme (paramām) without break (sadā) in this world (iha), the expansion of the body (deha-vistāraḥ) spontaneously (haṭhāt) becomes dissolved (layam…āgataḥ), (and) that (asau) is called ‘Jambukīkaraṇa’, ‘the Act of the Jackal’ (jambukī-karaṇa-ākhyaḥ), (and It is) known (khyātaḥ) as the Indescribable (kaḥ…api) Process of Non-succession (akrama-kramaḥ). || 198-199 ||
𑆄𑆥𑆳𑆓𑆳𑆱𑆶 𑇆𑇙𑇕𑇆
आणवादिमलैर्व्याप्तो देहादिग्रहसंश्रयात् ।
आत्मा तद्ग्रास उदितः पारमित्यपरिक्षयात् ॥२००॥
Āṇavādimalairvyāpto dehādigrahasaṃśrayāt |
Ātmā tadgrāsa uditaḥ pāramityaparikṣayāt || 200 ||
(He Who) is filled (vyāptaḥ) with the mala-s or limitations beginning with āṇava --i.e. āṇava, māyīya and kārma-- (āṇava-ādi-malaiḥ) due to an association with the knower of the body, etc. --i.e. body, vital energy, mind…-- (deha-ādi-graha-saṃśrayāt), becomes the Self (ātmā) (when) swallowing of that --i.e. such an association-- (tat-grāsaḥ) rises (uditaḥ) because of the dissolution of limitations (pāramitya-parikṣayāt). || 200 ||
𑆱𑆑𑆬𑆲𑆫𑆟𑆶 𑇆𑇙𑇖𑇆
Contains all
समस्तहरणाद्वारः स एवेह गतः स्वतः ।
निरीहो’यमकथ्यस्तु सदसद्भ्रमवर्जितः ॥२०१॥
Samastaharaṇādvāraḥ sa eveha gataḥ svataḥ |
Nirīho’yamakathyastu sadasadbhramavarjitaḥ || 201 ||
He --i.e. the Self-- (saḥ) is only (eva) this (ayam) entrance --i.e. an irregular door-- (which) contains all (samasta-haraṇa-advāraḥ) (and) opens (gataḥ) naturally (svataḥ) in (our Doctrine) (iha). (He is) truly (tu) motionless (nirīhaḥ) (and) unspeakable (akathyaḥ), (as It is) free of the confusion of being and non-being (sat-asat-bhrama-varjitaḥ). || 201 ||
𑆒𑆴𑆠 𑆒𑆴𑆠 𑇆𑇙𑇗𑇆
Devoured again and again
यद्विश्वविभवं चित्रमीषल्लीनं स्वचित्करैः ।
तदेव भोक्तृभोग्यदिभोगाद्भुक्तमिहोच्यते ॥२०२॥
Yadviśvavibhavaṃ citramīṣallīnaṃ svacitkaraiḥ |
Tadeva bhoktṛbhogyadibhogādbhuktamihocyate || 202 ||
(Having) slightly absorbed (īṣat-līnam) manifoldness (citram) which (yat) pervades the universe --i.e. in which the universe is rich-- (viśva-vibhavam) by means of the Rays of one’s own Consciousness (sva-cit-karaiḥ), it --i.e. manifoldness-- (tat) is said to be (ucyate) the food (bhuktam) here --i.e. in this doctrine-- (iha), because of the perception of the enjoyer, the enjoyable, etc. (bhoktṛ-bhogya-adi-bhogāt). || 202 ||
𑆖𑆛𑇀𑆛𑆤𑆴𑆯𑇀𑆖𑆛𑇀𑆛𑆵 𑇆𑇙𑇘𑇆
Breaking and non-breaking
चट्टः प्राणविनाशस्तु निश्चत्तः प्राणघट्टकः ।
स एवेह विनिर्दिष्टः चट्टनिश्चट्टकोदयः ॥२०३॥
Caṭṭaḥ prāṇavināśastu niścattaḥ prāṇaghaṭṭakaḥ |
Sa eveha vinirdiṣṭaḥ caṭṭaniścaṭṭakodayaḥ || 203 ||
Breaking (caṭṭaḥ) is the removal of breath (prāṇa-vināśaḥ), and (tu) not-breaking (niścattaḥ) causes the breath to move (again) (prāṇa-ghaṭṭakaḥ). Here --i.e. in this doctrine-- (iha), He --i.e. the Lord-- (saḥ…eva) is pointed out (vinirdiṣṭaḥ) as the rising of breaking and non-breaking (caṭṭa-niścaṭṭaka-udayaḥ). || 203 ||
𑆬𑆳𑆲𑆥𑇀𑆫𑆮𑆳𑆲𑆵 𑇆𑇙𑇙𑇆
The Flow of manifestation and dissolution
शक्त्योदयस्थितिस्फारविग्रहं लाति यः सदा ।
तेनैव हरति क्षिप्राद्यतो लाहस्ततः स्मृतः ॥२०४॥
स एव प्रवहद्रूपः प्रवाह इति कथ्यते ।
अविनाशस्वभावो यो निर्वितर्कक्रमो’क्रमः ॥२०५॥
लाहप्रवाहिका सेयं हानिवृद्धिमयी प्रथा ।
स्वभावगगनाभासरूपाच्छिन्नैव भासते ॥२०६॥
Śaktyodayasthitisphāravigrahaṃ lāti yaḥ sadā |
Tenaiva harati kṣiprādyato lāhastataḥ smṛtaḥ || 204 ||
Sa eva pravahadrūpaḥ pravāha iti kathyate |
Avināśasvabhāvo yo nirvitarkakramo’kramaḥ || 205 ||
Lāhapravāhikā seyaṃ hānivṛddhimayī prathā |
Svabhāvagaganābhāsarūpācchinnaiva bhāsate || 206 ||
(That) which (yaḥ), because (It) (yataḥ…tataḥ) perpetually (sadā) gives (lāti) the extensive form of the manifestation and maintenance of Śakti (śakti-udaya-sthiti-sphāra-vigraham) (, and then) immediately (kṣiprāt) withdraws (it) (harati) in the same way (tena…eva), is known (smṛtaḥ) as ‘lāha’ (lāhaḥ). || 204 ||
That (saḥ…eva) which (yaḥ) has the form of enjoying (this) (pravahat-rūpaḥ) is said to be (kathyate) that Flow (pravāha…iti) (which is) the Essential Nature of non-destruction (avināśa-svabhāvaḥ), the Processless (akramaḥ) process devoid of consideration (nirvitarka-kramaḥ). || 205 ||
This (iyam) ‘lāha-pravāhikā’ or the Flow of lāha --i.e. the meaning of this chummā-- (lāha-pravāhikā) is that (sā) ‘Perception’ (prathā) (which) consists of dissolution and extension (hāni-vṛddhi-mayī), though (eva) (it) shines (bhāsate) undivided --i.e. as oneness of these two-- (acchinnā) because of the Appearance of the Splendour of the Sky of one’s own Essential Nature (sva-bhāva-gagana-ābhāsa-rūpāt). || 206 ||
॥पीठचतुष्ककथा॥
|| Pīṭhacatuṣkakathā ||
|| The Kathā (kathā) of the fourfold seat (pīṭha-catuṣka) ||
𑆠𑆤𑆔𑆤 𑇆𑇑𑇐𑇐𑇆
Emaciated and full
तनुत्वं सर्वसंहाराच्चितिर्याता समन्ततः ।
स्वतन्त्रसृष्टिविस्फाराद्घनत्वं तु समाश्रिता ॥२०७॥
एकस्या एव सततं कालसंहारसंविदः ।
पराद्वयाच्युतावृत्तिः खगाख्येयं व्यवस्थिता ॥२०८॥
Tanutvaṃ sarvasaṃhārāccitiryātā samantataḥ |
Svatantrasṛṣṭivisphārādghanatvaṃ tu samāśritā || 207 ||
Ekasyā eva satataṃ kālasaṃhārasaṃvidaḥ |
Parādvayācyutāvṛttiḥ khagākhyeyaṃ vyavasthitā || 208 ||
Consciousness (citiḥ) falls (yātā) into emaciated condition (tanutvam) on all sides (samantataḥ) through the dissolution of everything (sarva-saṃhārāt) and (tu) flows (samāśritā) into the full condition (ghanatvam) through the expansion of the emission of Freedom (svatantra-sṛṣṭi-visphārāt). || 207 ||
Due to the single Perception of the Dissolution of Time (kāla-saṃhāra-saṃvidaḥ), She --i.e. Consciousness-- appears (vyavasthitā) constantly (satatam) as this (iyam) imperishable activity of Supreme non-duality (parā-advaya-acyutā-vṛttiḥ) known as (that which) pervades the Sky of Consciousness (kha-gā-ākhyā). || 208 ||
॥लयोदयकथा॥
|| Layodayakathā ||
|| The Kathā (kathā) of dissolution and manifestation (laya-udaya) ||
𑆃𑆤𑇀𑆠𑆳 𑆃𑆤𑇀𑆠 𑇆𑇑𑇐𑇑𑇆
The end of end
अन्तः स्मृतो विनाशस्तु तस्यान्तस्त**** ।
शास्त्रप्रपञ्चकलनावर्जितो भाति सर्वतः ॥२०९॥
Antaḥ smṛto vināśastu tasyāntasta**** |
Śāstraprapañcakalanāvarjito bhāti sarvataḥ || 209 ||
Anta or ‘end’ (antaḥ) is known (smṛtaḥ) as death (vināśaḥ), but (tu) its (tasya) end (antaḥ) is ****, devoid of (that which) impels the diversity of the Scriptures (śāstra-pra-pañaca-kalanā-varjitaḥ) (and) shines (bhāti) everywhere (sarvataḥ). || 209 ||
𑆃𑆣𑆫𑆷𑆖𑆶 𑇆𑇑𑇐𑇒𑇆
अधः शब्देन कथितो वेद्योरूपादिविभ्रमः ।
भवभेदपदस्तच्च रागद्वेषादिविप्लुतः ॥२१०॥
स एवेह समाख्यातः सर्वोत्तीर्णस्वरामयः ।
व्यक्ताव्यक्तद्वयोत्तीर्णमूर्ध्वं शिवमयं परम् ॥२११॥
तथा च रुरुणा प्रोक्तमधः शब्देन तत्त्वतः ।
सृष्टिस्थित्युपसंहाररूपं भेदत्रयं सदा ॥२१२॥
स्मृतमूर्ध्वं तु सहसा तदेवेहानिकेतनम् ।
कालग्रासान्तदेहं तु सर्वदिक्कं निरन्तरम् ॥२१३॥
Adhaḥ śabdena kathito vedyorūpādivibhramaḥ |
Bhavabhedapadastacca rāgadveṣādiviplutaḥ || 210 ||
Sa eveha samākhyātaḥ sarvottīrṇasvarāmayaḥ |
Vyaktāvyaktadvayottīrṇamūrdhvaṃ śivamayaṃ param || 211 ||
Tathā ca ruruṇā proktamadhaḥ śabdena tattvataḥ |
Sṛṣṭisthityupasaṃhārarūpaṃ bhedatrayaṃ sadā || 212 ||
Smṛtamūrdhvaṃ tu sahasā tadevehāniketanam |
Kālagrāsāntadehaṃ tu sarvadikkaṃ nirantaram || 213 ||
The lower region (adhaḥ) is the condition of the duality of saṃsāra (bhava-bheda-padaḥ). It is to be understood (vedyaḥ) (and) described (kathitaḥ) by words (śabdena) full of confusing forms, etc. (rūpa-ādi-vibhramaḥ) overwhelmed with love, hatred, etc. (rāga-dveṣa-ādi-viplutaḥ). || 210 ||
(But That which) (saḥ…eva) is called (samākhyātaḥ) here (iha) the Embodiment of All-transcending Resonance (of Consciousness) (sarva-uttīrṇa-svarā-mayaḥ) beyond the duality of manifestation and its absence (vyakta-avyakta-dvaya-uttīrṇaḥ) (is) the Supreme (param) Elevated --i.e. Upper-- (ūrdhvam) (Region) consists of Śiva (śiva-mayam). || 211 ||
Likewise (tathā…ca), as it has been told (proktam) by Ruru (ruruṇā), in reality (tattvataḥ), the lower region (adhaḥ) of words (śabdena) (is) always (sadā) the triad of differences (bheda-trayam) (that is) the nature of manifestation, maintenance and dissolution (sṛṣṭi-sthiti-upasaṃhāra-rūpam). || 212 ||
Here (iha), it --i.e. even the lower region-- is (tat…eva) suddenly (sahasā) known (smṛtam) as the All-pervading (sarvadikkam) Abodeless Upper One (aniketanam…ūrdhvam) without intervals (of space and time) (nirantaram), and (tu) (It) appears at the end of the devouring of Time (kāla-grāsa-anta-deham). || 213 ||
𑆢𑆴𑆛𑇀𑆛𑆾 𑆤𑆴𑆛𑇀𑆛𑆾 𑇆𑇑𑇐𑇓𑇆
Seen (then) vanished
इत्थं भेदमयं सर्वं कालाग्न्यादिशिवान्तकं ।
तत्त्वेन व्यपदेशेन सकृद्यद्दृष्टमक्रमात् ॥२१४॥
तत्क्षणान्नाशमायाति तदेवाद्वयचित्पदे ।
अस्पर्शस्पर्शं संहुत्वा स्वल्पासम्पर्कतो’ भितः ॥२१५॥
Itthaṃ bhedamayaṃ sarvaṃ kālāgnyādiśivāntakaṃ |
Tattvena vyapadeśena sakṛdyaddṛṣṭamakramāt || 214 ||
Tatkṣaṇānnāśamāyāti tadevādvayacitpade |
Asparśasparśaṃ saṃhutvā svalpāsamparkato’ bhitaḥ || 215 ||
Hence (ittham), everything (sarvam) which (yat) is made of duality (bheda-mayam) from Kālāgni --i.e. earth-- to Śiva (kāla-agni-ādi-śiva-antakam) is seen (dṛṣṭam) suddenly (sakṛt) without succession (akramāt) by true (tattvena) instruction (vyapadeśena) in the moment (tatkṣaṇāt) (when) it is (tat…eva) entirely (abhitaḥ) dissolved (nāśam…āyāti) into the State of non-dualistic Consciousness (advaya-cit-pade) after sacrificing (saṃhutvā) opposites (asparśa-sparśam) due to the lack of contact with the insignificant (svalpa-asamparkataḥ). || 214-215 ||
पूजासङ्क्रमकथनक्रमेणाक्रमतत्परः ।
पीठेश्वरीमुखायातगीतिचर्चामहोदयः ॥२१६॥
को’प्यनुत्तरचिद्व्योमप्रापकः सततोदितः ।
वाच्यवाचकसम्बन्धनिर्मुक्तो जयतादजः ॥२१७॥
पञ्चाधिकशतेनेहपदौघो यः स्थितः परः ।
त्रिंशच्चर्चारहस्येन निर्भरस्तेन सर्वदा ॥२१८॥
चर्चेयं भातिनितरां सम्यग्गर्भागतासमा ।
वक्त्राद्वक्त्रक्रमेणोच्चैः सतां हृदि विजृम्भते ॥२१९॥
॥गीतिकथा॥
Pūjāsaṅkramakathanakrameṇākramatatparaḥ |
Pīṭheśvarīmukhāyātagīticarcāmahodayaḥ || 216 ||
Ko’pyanuttaracidvyomaprāpakaḥ satatoditaḥ |
Vācyavācakasambandhanirmukto jayatādajaḥ || 217 ||
Pañcādhikaśatenehapadaugho yaḥ sthitaḥ paraḥ |
Triṃśaccarcārahasyena nirbharastena sarvadā || 218 ||
Carceyaṃ bhātinitarāṃ samyaggarbhāgatāsamā |
Vaktrādvaktrakrameṇoccaiḥ satāṃ hṛdi vijṛmbhate || 219 ||
|| Gītikathā ||
The Unborn (ajaḥ), Indescribable (kaḥ…api) (and) Uninterrupted (satatā-uditaḥ) Great Rising of the Carcā-s or Discussion-s of the Song (which has been) unleashed from the Mouths of the Mistresses of the Pīṭha (of one’s own Self) (pīṭha-īśvarī-mukha-āyāta-gīti-carcā-mahā-udayaḥ), (which Great Rising) leads to the Sky of Unsurpassable Consciousness (anuttara-cit-vyoma-prāpakaḥ) through the processes of Worship, Oral Instruction and Transmission (pūjā-saṅkrama-kathana-krameṇa), (as It) is devoted to non-succession (akrama-tat-paraḥ) (, and) free of the connection between the speaker and the spoken --i.e. or words and their meanings-- (vācya-vācaka-sambandha-nirmuktaḥ). || 216-217 ||
(Such a Great Rising) which (yaḥ) stands (sthitaḥ) here (iha) as the Flow of the Pada-s --i.e. Chummā-s-- (pada-aughaḥ) (counting) one hundred and five --i.e. in this manuscript only one hundered and two-- (pañcādhika-śatena) is always (sarvadā) Supreme (paraḥ) (and) full of (nirbharaḥ) the (tena) Secret of the Thirty Carcā-s (of which written form is included in the manuscript in Old-Kaśmīri language) (triṃśat-carcā-rahasyena). (Though) this (iyam) Carcā or Discussion --i.e. Instructions of the Mistresses of the Pīṭha-- (carcā) shines (bhāti) completely (samyak) identical to (that which) comes from the Womb --i.e. from inside-- (garbhā-gatā-samā) (and) blossoms (vijṛmbhate) in the highest degree (nitarām) from the Mouth (vaktrāt) through the Process of the Mouth (vaktra-krameṇa) intensly (uccaiḥ) in the Heart (hṛdi) of real devotees (satām). || 218-219 ||
|| The Kathā (kathā) of the Songs (gīti) ||
Epilogue
एवं तत्त्वं विभातीह शान्ताश्चान्ततरं परम् ।
पूज्यपूजकपूजादिविकल्पपरिवर्जितम् ॥२२०॥
साक्षात्कारमहाज्ञानयोगध्यानादिसङ्क्षयात् ।
सर्वत्र सर्वतो नित्यं कुर्वन्नपि विचेष्तितम् ॥२२१॥
केषां चिन्महतां नूनं सतामक्रमचेतसां ।
षड्भिरस्त्रैर्महोद्भासैरहङ्कारस्तु गर्वितः ॥२२२॥
इन्द्रियाख्यैरनन्ताभिर्वासनाभिर्विनासितः ।
यः स एव पुराहं तु दुर्वासा नाम विश्रुतः ॥२२३॥
यः प्राक्प्राप्तमहाज्ञानः सिद्धनाथप्रसादतः ।
स एवाहं तु सञ्जातो निष्क्रियो विगतस्पृहः ॥२२४॥
निरहङ्कारचिद्धामव्यापी नित्यं विकास्वरः ।
सर्वत्र सर्वतः साक्षाच्चरमाणोप्यनावृतः ॥२२५॥
स्वस्वरूपसमाविष्तो निर्भयः संस्थितो’ चलः ।
इत्थं रहस्यमट्टालं निर्भयं ते प्रकाशितम् ॥२२६॥
कारणैरप्यगम्यं तु निःसन्दिग्धमनुत्तमम् ।
अविनाशमनावेशं सर्वेषां सततोदितम् ॥२२७॥
अस्पर्शस्पर्शविस्तारमधिष्ठानमपूर्वकम् ।
तस्मादेतत्समाविश्य सततं निरवग्रहः ॥२२८॥
उन्मनीभावनिरतो विहरस्वस्वतन्त्रतः ।
परमानुभवोन्मादचर्वणोन्मत्तचेतनः ॥२२९॥
*****************लोके*******क्रमे ।
वक्त्राद्वक्त्रेण वक्तव्यं नेदं लेख्यं तु पु*** ॥२३०॥
Evaṃ tattvaṃ vibhātīha śāntāścāntataraṃ param |
Pūjyapūjakapūjādivikalpaparivarjitam || 220 ||
Sākṣātkāramahājñānayogadhyānādisaṅkṣayāt |
Sarvatra sarvato nityaṃ kurvannapi viceṣtitam || 221 ||
Keṣāṃ cinmahatāṃ nūnaṃ satāmakramacetasāṃ |
Ṣaḍbhirastrairmahodbhāsairahaṅkārastu garvitaḥ || 222 ||
Indriyākhyairanantābhirvāsanābhirvināsitaḥ |
Yaḥ sa eva purāhaṃ tu durvāsā nāma viśrutaḥ || 223 ||
Yaḥ prākprāptamahājñānaḥ siddhanāthaprasādataḥ |
Sa evāhaṃ tu sañjāto niṣkriyo vigataspṛhaḥ || 224 ||
Nirahaṅkāraciddhāmavyāpī nityaṃ vikāsvaraḥ |
Sarvatra sarvataḥ sākṣāccaramāṇopyanāvṛtaḥ || 225 ||
Svasvarūpasamāviṣto nirbhayaḥ saṃsthito’ calaḥ |
Itthaṃ rahasyamaṭṭālaṃ nirbhayaṃ te prakāśitam || 226 ||
Kāraṇairapyagamyaṃ tu niḥsandigdhamanuttamam |
Avināśamanāveśaṃ sarveṣāṃ satatoditam || 227 ||
Asparśasparśavistāramadhiṣṭhānamapūrvakam |
Tasmādetatsamāviśya satataṃ niravagrahaḥ || 228 ||
Unmanībhāvanirato viharasvasvatantrataḥ |
Paramānubhavonmādacarvaṇonmattacetanaḥ || 229 ||
*****************loke*******krame |
Vaktrādvaktreṇa vaktavyaṃ nedaṃ lekhyaṃ tu pu*** || 230 ||
Thus (evam), Supreme (param) Reality (tattvam) appears (vibhāti) here (iha) as (that which is) more peaceful (śāntataram) than peace (śāntāt), devoid of thoughts about worship, the worshipper and the worshipped (pūjya-pūjaka-pūjā-ādi-vikalpa-pari-varjitam).
(It is) to be striven after (viceṣṭitam) thoroughly (sarvataḥ), always (nityam) (and) everywhere (sarvatra) continuously (kurvat…api) by the complete disappearance of (the concepts of) ‘Realization’, ‘Great Wisdom’, ‘Yoga’, ‘Meditation’, etc. (sākṣātkāra-mahā-jñāna-yoga-dhyāna-ādi-saṅkṣayāt) in the case of those real devotees (satām) of Consciousness (cit-mahatām) who have non-sequential awareness (akrama-cetasām), (but) whose (teṣām) ego (became) (ahaṅkāraḥ…tu) haughty (garvitaḥ) by the great radiance (maha-udbhāsaiḥ) of the six (ṣaḍbhiḥ) weapons --i.e. particular powers of particular enlightenment-- (astraiḥ), (and then) immediately (nūnam) (and) utterly destroyed (vināsitaḥ) by (those which are) called the senses (indriya-ākhyaiḥ) (and) by infinite (anantābhiḥ) impressions (vāsanābhiḥ).
I (aham…tu…saḥ…eva…aham), who (yaḥ), however (nāma), formerly (purā) was called (viśrutaḥ) Durvāsāḥ (durvāsā), now (prāk), due to the Grace of Siddhanātha (siddha-nātha-prasādataḥ), become (sañjātaḥ) merely (eva) Niṣkriyaḥ --i.e. Niṣkriyānandanātha-- or The Actionless One (niṣkriyaḥ) which (yaḥ) is the Attained Great Wisdom --i.e. Real Wisdom is Niṣkriyaḥ-- (prāpta-mahā-jñānaḥ) devoid of desire (vigata-spṛhaḥ) (, as It is now) pervading the Abode of Egoless Consciousness (nirahaṅkāra-cit-dhāma-vyāpī), always (nityam) (and) completely (sarvataḥ) expanded (vikāsvaraḥ) before one's eyes (sākṣāt) everywhere (sarvatra). (It is) coursing --i.e. still moving-- (caramāṇaḥ), but (api) Uncovered (anāvṛtaḥ), Absorbed into one’s own True Essential Nature (sva-sva-rūpa-samāviṣtaḥ), Fearless (nirbhayaḥ) (, and) -being Immovable- (acalaḥ), remains firm (saṃsthitaḥ).
Hence (ittham), the Secret (rahasyam) Watchtower (aṭṭālam) of Fearlessness (nirbhayam) (that is) unfit to be approached (agamyam) by the senses --i.e. Invisible-- (kāraṇaiḥ), but (tu) free of doubts (niḥsandigdham), free of death (avināśam), Unsurpassed (anuttamam), beyond ‘entering’ (into one’s own Self) (anāveśam) (and) Uninterrupted --i.e. always shining-- (satatā-uditam) in everyone (sarveṣām), (and) the Expansion of the Toucheless Touch (asparśa-sparśa-vistāram) (that is) the Unpreceded (apūrvakam) Base --i.e. the Source-- (adhiṣṭhānam), is brought to light (prakāśitam) for you --i.e. for the reader-- (te).
Therefore (tasmāt), after entering (samāviśya) this (etat), (someone Whose) Awareness is Intoxicated by Tasting the Juice of Supreme or Unlimited Perception (parama-anubhava-unmāda-carvaṇa-unmatta-cetanaḥ) becomes pleased with the Reality of Being Unminded (unmanī-bhāva-nirataḥ) (, and) because of one's own Freedom (which) is roaming (vihara-sva-svatantrataḥ), (he becomes) constantly (satatam) Independent (niravagrahaḥ).
***this (State) (idam) is not (na) to be written (lekhyam). (It is) to be spoken (vaktavyam) through the Mouth (vaktreṇa) from the Mouth (vaktrāt) --i.e. through Oral Instruction coming from the Mouth--. || 220-231 ||
Sanskrit source:
Staatbibliothek
zu Berlin,
Hs. or. 11387
