Cidarṇavachāyā
Gloss on the Ocean of Consciousness
लघ्वी प्राकृतभाषया विरचिता यूरोपखण्डस्य सा
स्तोत्रं नाथ चिदर्णवाभिपठितं व्याप्तं कृतिः सेवया ।
स्पष्टीकृत्य पदार्थभानुहृदयं गूढं तवानुग्रहे
उद्देशाभिनिवेशितो’ हमिह तच्छायास्तु वा संस्कृते॥
Laghvī prākṛtabhāṣayā viracitā yūropakhaṇḍasya sā
stotraṃ nātha cidarṇavābhipaṭhitaṃ vyāptaṃ kṛtiḥ sevayā |
Spaṣṭīkṛtya padārthabhānuhṛdayaṃ gūḍhaṃ tavānugrahe
uddeśābhiniveśito’ hamiha tacchāyāstu vā saṃskṛte ||
Oh Lord (nātha)! The (sā) short (laghvī) composition (kṛtiḥ) of the hymn (stotram) called Cidarṇavastotram (cit-arṇava-abhi-paṭhitam) has been written (viracitā) in a vernacular language (prākṛta-bhāṣayā) of Europe --i.e. in Hungarian-- (yūropa-khaṇḍasya), (and) it is pervaded (vyāptam) by reverence (sevayā). After understanding (spaṣṭī-kṛtya) the Secret Heart of the Rays of the meaning of its words (pada-artha-bhānu-hṛdayam…gūḍham) by Your (tava) Grace (anugrahe), now (iha), I am (aham) inspired to explain it (uddeśa-abhi-niveśitaḥ); (so), let (unleash) (astu) its Beauty (tat-chāyā), but (vā) in Sanskrit (saṃskṛte). ||
अथ चिदर्णवछाया
Atha cidarṇavachāyā
And now
begins (atha), the ‘Cidarṇavachāyā’
or the ‘Gloss on the Ocean of Consciousness’ (cit-arṇava-chāyā).
Csak a hajnal
csendje olyan, mint a Szemed kékje,
s arcod vonalának piroslón szép íve. || 1 ||
निशान्तमौनमात्रं स्याद्भवतो नेत्रनैल्यवत् ।
रूपरेखावदेवं च मुखस्यालोहितामृता ॥१॥
Niśāntamaunamātraṃ syādbhavato netranailyavat |
Rūparekhāvadevaṃ ca mukhasyālohitāmṛtā || 1 ||
Nothing’s like
Dawn’s Silence, but the Azure of Your Eyes,
when the crimson-glowing arc of Thy Face Beautifies. || 1 ||
Csak a hajnal csendje (niśā-anta-mauna-mātram) olyan, mint a Szemed kékje (bhavataḥ…netra-nailya-vat…syāt), s (evam...ca) arcod (mukhasya) vonalának (rūpa-rekhā-vat) piroslón (ālohitā) szép íve (amṛtā). || 1 ||
Nothing’s like Dawn’s Silence (niśā-anta-mauna-mātram), but the Azure of Your Eyes (bhavataḥ…netra-nailya-vat…syāt), when (evam...ca) the crimson-glowing arc of Thy Face Beautifies (rūpa-rekhā-vat…mukhasya…ālohitā…amṛtā). || 1 ||
निशान्त इति स्वप्नान्त इह । निशान्ते कश्चिन्नाथं जागरसूर्यकरे’पीन्द्रियवृत्त्यां
पश्यति । तथा श्लोके निशान्तनीलत्वं नाथनीललोचनमिव च तल्लोहिताम्बरं
तन्मुखवत् ॥१॥
Niśānta iti svapnānta iha | Niśānte kaścinnāthaṃ jāgarasūryakare’pīndriyavṛttyāṃ paśyati | Tathā śloke niśāntanīlatvaṃ nāthanīlalocanamiva ca tallohitāmbaraṃ tanmukhavat || 1 ||
Dawn here (niśa-antaḥ…iha) stands for (iti) the end of niśā or night, which symbolizes dreaming (svapna-antaḥ) here (iha). When dreaming is over (niśa-ante), one (kaścid) sees (paśyati) the Lord (nātham) even (api) in the sunlight of wakefulness (jāgara-sūrya-kare) when the senses are active (īndriya-vṛttyām). Hence (tathā), the verse (śloke) says that the blue color of dawning (niśa-anta-nīlatvam) is like the blue eyes of the Lord (nātha-nīla-locanam…iva), and (ca) the reddish sky (lohita-ambaram) is like His face (tat-mukha-vat). || 1 ||
Ajkaid ha zárva, csend rügyét formáló;
nyílva, kaput mozgat és titokkal
virágzó. || 2 ||
मौनपल्लवरूपौ ते यदैव संवृतौष्ठयोः ।
द्वारस्योद्घाटने तत्र रहस्येनैव पुष्पितौ ॥२॥
Maunapallavarūpau te yadaiva saṃvṛtauṣṭhayoḥ |
Dvārasyodghāṭane tatra rahasyenaiva puṣpitau || 2 ||
Thy Lips when sealed, sprouts of silence they form,
they move gate when unsealed and with secrets they blossom. || 2 ||
Ajkaid ha zárva (saṃvṛta-oṣṭhayoḥ…yadā…eva), csend rügyét formáló (mauna-pallava-rūpau…te); nyílva, kaput mozgat (dvārasya…udghāṭane…tatra) és titokkal (rahasyena…eva) virágzó (puṣpitau). || 2 ||
Thy Lips when sealed (saṃvṛta-oṣṭhayoḥ…yadā…eva), sprouts of silence they form (mauna-pallava-rūpau…te), they move gate when unsealed (dvārasya…udghāṭane…tatra) and with secrets (rahasyena…eva) they blossom (puṣpitau). || 2 ||
नाथौष्ठौ यदा संवृतौ तद्भक्तः तच्चिद्रूपानाकाङ्क्शमौने शान्तमेति । एतच्च
तत्सत्यरूपम् । तदोष्ठयोरुन्मीलने’प्युपदेशसंक्रमाय तदोष्ठौ
मौनराज्यमुखौ यतो’सौ तद्रहस्यानि तद्भक्तैर्भजति ॥२॥
Nāthauṣṭhau yadā saṃvṛtau tadbhaktaḥ taccidrūpānākāṅkśamaune śāntameti | Etacca tatsatyarūpam | Tadoṣṭhayorunmīlane’pyupadeśasaṃkramāya tadoṣṭhau maunarājyamukhau yato’sau tadrahasyāni tadbhaktairbhajati || 2 ||
When (yadā) the Lips of the Lord (nātha-oṣṭhau) are closed (saṃvṛtau), His devotee (tat-bhaktaḥ) becomes (eti) tranquilled (śāntam) in His Silence where there is nothing to say, as It is mere Consciousness (tat-cit-rūpa-anākāṅkśa-maune). This (etat…ca) is the Reality of His Truth (tat-satya-rūpam). But (api) when He opens (unmīlane) His Lips (tat-oṣṭhayoḥ) with the intention of Teaching (upadeśa-saṃkramāya), His Lips (tat-oṣṭhau) become the ‘Gate’ to His Kingdom of Silence (mauna-rājya-mukhau), because (yataḥ) He (asau) shares (bhajati) His Secrets (tat-rahasyāni) with His devotees (tat-bhaktaiḥ). || 2 ||
Magjából szavadnak, mely értő szívre lel,
az Élet fája sarjad, mi virágport
lehel. || 3 ||
त्वन्मुखस्यैव बीजतः पतितात्स्यान्महामते ।
चिद्द्रुमः स्फुट्यते सो’त्र व्रजेद्यः पुष्परेणुना ॥३॥
Tvanmukhasyaiva bījataḥ patitātsyānmahāmate |
Ciddrumaḥ sphuṭyate so’tra vrajedyaḥ puṣpareṇunā || 3 ||
From seeds of Thy
Word, when they fall on keen heart,
the Tree of Life sprouts, pollen then it
breaths out. || 3 ||
Magjából (bījataḥ) szavadnak (tvat-mukhasya…eva), (mely) értő szívre (mahā-mateḥ) lel (patitāt…syāt), az (saḥ…atra) Élet fája (cit-drumaḥ) sarjad (sphuṭyate), mi (yaḥ) virágport (puṣpareṇunā) lehel (vrajet). || 3 ||
From seeds (bījataḥ) of Thy Word (tvat-mukhasya…eva), when they fall (patitāt…syāt) on keen heart (mahā-mateḥ), the (saḥ…atra) Tree of Life (cit-drumaḥ) sprouts (sphuṭyate), pollen (puṣpareṇunā) then it (yaḥ) breaths out (vrajet). || 3 ||
तन्मुखं च वक्त्रं सत्यबीजानि वपति तु क्षेत्रमेवर्तुप्राप्तं बीजानां वीर्यं
शाक्तं ग्रहीतुं च रक्षितुम् । ऋतुप्राप्तक्षेत्रमीदृशं योगिनां
महेश्वरप्रसादनिस्तुषचेतसां महामतिरिति कथ्यते ।
नाथबीजवीर्यात्तदभिरक्तक्षेत्रे योगिनां हृदि पातने चिद्द्रुमः स्फुट्यते ।
चिदेव जीवनं तथा चिद्द्रुम इति जीवनद्रुम इह । यतो दिव्यचिद्द्रुमः
स्फुट्यते भक्तस्य वा शिष्यस्य हृदि नाथबीजपातनात्ततः पातनमिति शक्तेः
पातनमिति शक्तिपातश्च शक्तिर्बीजमेव स्वयम् । शक्तिपातः स्वसद्विमर्शस्य
दिव्यप्रदानं यो ज्ञापितो भक्तेन यथाशक्ति । एतच्च कस्यचिद्योगिने
चिरादन्यदाचिरात् । शक्तिर्यतो विमरशसंक्रमणसंयुता मध्यक्रमे
शाक्तोपायाख्ये योजनस्य ततस्तत्र कार्यमेव बीजावधानम् । एतदवधानमुपास्यं
भक्तया च निस्तुषया चेतसा या नाथमुखमहार्थं तद्वक्त्रगतं बोधति ।
चिद्द्रुमः स्फुट्यत एतद्दिव्येन बीजावधानेनैव । यदेदृशो द्रुमः सर्वदा सिक्तो
भक्तिजलेन चावधाननिधिना तदा तत्पुष्पाण्यात्मप्रत्यभिज्ञामृतं
वंइस्यन्तीत्यर्थः ॥३॥
Tanmukhaṃ ca vaktraṃ satyabījāni vapati tu kṣetramevartuprāptaṃ bījānāṃ vīryaṃ śāktaṃ grahītuṃ ca rakṣitum | Ṛtuprāptakṣetramīdṛśaṃ yogināṃ maheśvaraprasādanistuṣacetasāṃ mahāmatiriti kathyate | Nāthabījavīryāttadabhiraktakṣetre yogināṃ hṛdi pātane ciddrumaḥ sphuṭyate | Cideva jīvanaṃ tathā ciddruma iti jīvanadruma iha | Yato divyaciddrumaḥ sphuṭyate bhaktasya vā śiṣyasya hṛdi nāthabījapātanāttataḥ pātanamiti śakteḥ pātanamiti śaktipātaśca śaktirbījameva svayam | Śaktipātaḥ svasadvimarśasya divyapradānaṃ yo jñāpito bhaktena yathāśakti | Etacca kasyacidyogine cirādanyadācirāt | Śaktiryato vimaraśasaṃkramaṇasaṃyutā madhyakrame śāktopāyākhye yojanasya tatastatra kāryameva bījāvadhānam | Etadavadhānamupāsyaṃ bhaktayā ca nistuṣayā cetasā yā nāthamukhamahārthaṃ tadvaktragataṃ bodhati | Ciddrumaḥ sphuṭyata etaddivyena bījāvadhānenaiva | Yadedṛśo drumaḥ sarvadā sikto bhaktijalena cāvadhānanidhinā tadā tatpuṣpāṇyātmapratyabhijñāmṛtaṃ vaṃisyantītyarthaḥ || 3 ||
His Speech (tat-mukham…ca…vaktram) sows (vapati) the Seeds of Truth (satya-bījāni), but (tu) only (eva) a fertile (ṛtuprāptam) soil (kṣetram) can (śāktam) accept (grahītum) and (ca) protect (rakṣitum) the Potency (vīryam) of such Seeds (bījānām). Such (īdṛśam) a fertile soil (ṛtu-prāpta-kṣetram) is called (iti…kathyate) ‘mahāmatiḥ’ or ‘great understanding’ (mahā-matiḥ) of yogin-s (yoginām) whose intellect is purified by the Favor of Maheśvara (mahā-īśvara-prasāda-nistuṣa-cetasām). From the Potency of the Seeds of the Lord’s Speech (nātha-mukha-bīja-vīryāt) when they fall (pātane) into a fertile soil of devoted intellect (which) is called the ‘heart of yogin-s’ (tat-abhirakta-kṣetre…yoginām…hṛdi), ‘Ciddrumaḥ’ or the ‘Tree of Consciousness’ (cit-drumaḥ) will sprout (sphuṭyate). Only (eva) Consciousness (cit) is Life (jīvanam); therefore (tathā), the Tree of Consciousness (cit-drumaḥ) is (iti) the Tree of Life (jīvana-drumaḥ…iha). Because (yataḥ…tataḥ) (this) Divine Tree of Consciousness (divya-cit-drumaḥ) sprouts (sphuṭyate) in a devoted disciple’s (bhaktasya…vā…śiṣyasya) heart (hṛdi) due to the Falling of the Lord’s Seed (into it) (nātha-bīja-pātanāt), (such) ‘Falling’ (pātanam) is (iti) nothing but ‘Śaktipāta’ (śakti-pātaḥ) or (iti) the ‘Descent (pātanam) of Śakti (śakteḥ)’, because Śakti (ca…śaktiḥ) is the Seed (bījam…eva) Herself (svayam). Śaktipāta (śakti-pātaḥ) is the Divine Bestowal (divya-pradānam) of one’s real I-consciousness (sva-sat-vimarśasya), which (yaḥ) is then recognized (jñāpitaḥ) by a devotee (bhaktena) according to his/her capacity (yathā-śakti). This (etat…ca) requires a long time (cirāt) in the case of some yogī-s (kasyacid…yogine), short (ācirāt) in others (anyadā).
Because (yataḥ) Śakti (śaktiḥ) is connected with the process of the Revelation of I-consciousness (vimaraśa-saṃkramaṇa-saṃyutā), in the middle phase (madhya-krame) of yoga (yojanasya) called ‘Śāktopāya’ or ‘the Path of Śakti’ (śākta-upāya-ākhye), the only practice to do (tataḥ…tatra…kāryam…eva) is to ‘Pay attention to the Seed’ (bīja-avadhānam). This ‘Attention’ (etat…avadhānam) is to be performed (upāsyam) by means of a purified (nistuṣayā) and (ca) devoted (bhaktayā) intellect (cetasā), which (yā) understands (bodhati) the significance of the Lord’s Mouth nātha-mukha-mahā-artham, (which) comes from His Speech (tat-vaktra-gatam).
Only (eva) by means of this Divine Act (etena…divyena) of ‘Paying Attention to Śakti or the Seed’ (bīja-avadhānena), the Tree of Consciousness (cit-drumaḥ) will sprout (sphuṭyate). When (yadā) such (īdṛśaḥ) Tree (drumaḥ) is watered (siktaḥ) in continuity (sarvadā) by the water of devotion (bhakti-jalena) and (ca) the treasure of attention (avadhāna-nidhinā), Its flowers (tat-puṣpāṇi…tadā) will emit (vaṃisyanti) the Nectar of Self-realization (ātmā-pratyabhijñā-amṛtaṃ). This is the meaning (of the verse) (iti…arthaḥ). || 3 ||
Tüze hamujával
hintett néma homlokod tiszta,
mint az égbolt, amin nyugvó Nap ragyog. || 4 ||
तदग्निभस्मना सिक्तं त्वल्ललाटं निरुत्तरम् ।
शुद्धमम्बरवद्यस्मिन्भास्करास्तमयः स्फुरेत् ॥४॥
Tadagnibhasmanā siktaṃ tvallalāṭaṃ niruttaram |
Śuddhamambaravadyasminbhāskarāstamayaḥ sphuret || 4 ||
Thy forehead when
it’s silenced it its Fire’s ash covers,
splendid like the sky on which the setting Sun shivers. || 4 ||
Tüze hamujával (tat-agni-bhasmanā) hintett (siktam) néma (niruttaram) homlokod (tvat-lalāṭam) tiszta (śuddham), mint az égbolt (ambara-vat), amin (yasmin) nyugvó nap (bhāskara-astamayaḥ) vacog (sphuret). || 4 ||
Thy forehead (tvat-lalāṭam) when it’s silenced (niruttaram) it its Fire’s ash (tat-agni-bhasmanā) covers (siktam), splendid (śuddham) like the sky (ambara-vat) on which (yasmin) the setting Sun (bhāskara-astamayaḥ) shivers (sphuret). || 4 ||
यागाग्निश्चिद्द्रुममयेनेन्धनेनैवेन्ध्यते । नाथललाटमुपलिप्तं
तच्छुद्धभस्मना । तत्स प्रकाशो यस्मिनिन्द्रियमायिकरूपं प्रलयमेति । श्लोके
भास्करशब्द इतीन्द्रियाणां सौररूपं तच्च द्वैतमितानुभरूपार्थे ।
यागभस्मैव प्रोक्तं शाक्तं भूम्या च भाजनेन प्रलयस्य स्थितुं यतो
ज्वाल्यात्मरूपप्रकाशो मेयत्वचिताग्नेनोदितः ॥४॥
Yāgāgniściddrumamayenendhanenaivendhyate | Nāthalalāṭamupaliptaṃ tacchuddhabhasmanā | Tatsa prakāśo yasminindriyamāyikarūpaṃ pralayameti | Śloke bhāskaraśabda itīndriyāṇāṃ saurarūpaṃ tacca dvaitamitānubharūpārthe | Yāgabhasmaiva proktaṃ śāktaṃ bhūmyā ca bhājanena pralayasya sthituṃ yato jvālyātmarūpaprakāśo meyatvacitāgnenoditaḥ || 4 ||
The Fire of Sacrifice (yāga-agniḥ) is to be kindled (indhyate) only (eva) by the firewood (indhanena) made of the Tree of Consciousness (cit-druma-mayena). The Lord's forehead (nātha-lalāṭam) is besmeared (upaliptam) with Its Pure Sacrificial Ash (tat-śuddha-bhasmanā). It (tat) is that (saḥ) Light (prakāśaḥ) in which (yasmin) the illusory nature of the senses (indriya-māyika-rūpam) dissolves (pralayam…eti). The word ‘Sun’ (bhāskara-śabdaḥ) in the verse (śloke) represents (iti) the solar nature (saura-rūpam) of the senses (indriyāṇām) and (ca) it (tat) displays the nature of limited or dualistic perception (dvaita-mita-anubha-rūpa-arthe). Only (eva) the aforesaid (proktam) Sacrificial Ash (yāga-bhasma) can be the (śāktam…sthitum) background (bhūmyā) and (ca) receptacle (bhājanena) of (such) dissolution (pralayasya) because (yataḥ) this Blazing (jvālī) Light of Subjectivity (ātmā-rūpa-prakāśaḥ) rises (uditaḥ) from the Sacrificial Fire of objectivity (meya-tva-citāgninā). || 4 ||
Hajad hogyha libben, abból ritmus tör elő,
de az elmúlt és a jövő tánca mindig esendő. || 5 ||
केशस्ताण्डवितस्तस्मात्स्पन्दनं भवतो यदा ।
पौर्वापर्यस्य नाट्यं तु क्षणिकमुत्तरोत्तरम् ॥५॥
Keśastāṇḍavitastasmātspandanaṃ bhavato yadā |
Paurvāparyasya nāṭyaṃ tu kṣaṇikamuttarottaram || 5 ||
Thy hair when but
flutters, from it rhythm pulsates,
but past and future’s dance just with transience rotates. || 5 ||
Hajad (bhavataḥ…keśaḥ) hogyha (yadā) libben (tāṇḍavitaḥ), abból (tasmāt) ritmus tör elő (spandanam), de (tu) az elmúlt és a jövő (paurvāparyasya) tánca (nāṭyam) mindig (uttarottaram) esendő (kṣaṇikam). || 5 ||
Thy hair (bhavataḥ…keśaḥ) when
but (yadā) flutters
(tāṇḍavitaḥ), from
it (tasmāt) rhythm
pulsates (spandanam),
but (tu) past and
future’s (paurvāparyasya) dance (nāṭyam) just (uttarottaram) with transience rotates (kṣaṇikam). || 5 ||
नाथकेशस्ताण्डवितो यदा तत्स्पन्दितसर्गो भवति । एतत्स्पन्दितरूपं स्पन्दनं
तत्क्रीडनस्य हेतुः । पञ्चमश्लोकान्ते नाथमहाभक्तस्तं नुवति
तद्वादप्रकाशितगुणकथनयुक्त्या तु तस्य भक्तस्य मितप्रथनात्स
नाथनाट्यमीदृसं कालसभयभावं बोधति । यदा
नाथकल्पनातीतशान्त्यनुत्तररूपावेशतत्परः स तदुपदेशं सेवते
यस्तदभिज्ञानं नयिष्यति । श्लोक आगामिनि तस्य विज्ञानतत्परत्वं प्रबोधितं
भक्तेन कथ्यते तदा नाथस्तद्धृदि भाषते ॥५॥
Nāthakeśastāṇḍavito yadā tatspanditasargo bhavati | Etatspanditarūpaṃ spandanaṃ tatkrīḍanasya hetuḥ | Pañcamaślokānte nāthamahābhaktastaṃ nuvati tadvādaprakāśitaguṇakathanayuktyā tu tasya bhaktasya mitaprathanātsa nāthanāṭyamīdṛsaṃ kālasabhayabhāvaṃ bodhati | Yadā nāthakalpanātītaśāntyanuttararūpāveśatatparaḥ sa tadupadeśaṃ sevate yastadabhijñānaṃ nayiṣyati | Śloka āgāmini tasya vijñānatatparatvaṃ prabodhitaṃ bhaktena kathyate tadā nāthastaddhṛdi bhāṣate || 5 ||
When (yadā) the Lord’s hair (nātha-keśaḥ) is fluttering (tāṇḍavitaḥ), His vibrating creation (tat-spandita-sargaḥ) takes place (bhavati). This Vibration is (etat-spandita-rūpam) ‘Spandanam’ (spandanam), the Source (hetuḥ) of His Universal Play (tat-krīḍanasya). Upto this fifth verse (pañcama-śloka-ante), the great devotee of the Lord (nātha-mahā-bhaktaḥ) praises (nuvati) Him (tam) by mentioning His qualities narrated through His Doctrine (tat-vāda-prakāśita-guṇa-kathana-yuktyā), but (tu) due to his illusory perception (tasya…bhaktasya…mita-prathanāt), he (saḥ) experiences (bodhati) such (īdṛsam) Dance of the Lord (nātha-nāṭyam) as the fearful existence of Time (kāla-sabhaya-bhāvam). When (yadā) he attains the desire to merge into the Lord’s Absolute Nature That is Peace beyond theories (nātha-kalpanā-atīta-śānti-anuttara-rūpa-āveśa-tatparaḥ), he (saḥ) starts to follow (sevate) His Teaching (tat-upadeśam) which (yaḥ) leads him (nayiṣyati) to His Realization (tat-abhijñānam). In the next (āgāmini) verse (śloke), the devotee (bhaktena) mentions (kathyate) his (tasya) awakened (prabodhitam) desire to achieve Wisdom (vijñāna-tatparatvam), then tadā the Lord nāthaḥ starts to speak bhāṣate in his heart tat-hṛdi. || 5 ||
Engem belső táncra
inkább...és a lélegzet vigyen,
mert nyugalomnak vizén, mondod:
"Bölcsesség pihen… || 6 ||
नर्तकीकारयेन्मां स प्राणश्च वरमन्तरम् ।
शान्त्यम्बुनि यतो’पि स्याज्ज्ञानमित्युच्यते त्वया ॥६॥
Nartakīkārayenmāṃ sa prāṇaśca varamantaram |
Śāntyambuni yato’pi syājjñānamityucyate tvayā || 6 ||
For inner dance
rather… and but breath shall take me,
for in Peaceful Ocean, “Wisdom rests…” that
is preached by Thee. || 6 ||
Engem (mām) belső (antaram) táncra (nartakī-kārayet) inkább (varam)...és (ca) a (saḥ) lélegzet vigyen (prāṇaḥ), mert (yataḥ…api) nyugalomnak vizén (śānti-ambuni), mondod (ucyate…tvayā): "Bölcsesség pihen (syāt…jñānam…iti)… || 6 ||
For inner (antaram) dance (nartakī-kārayet) rather
(varam)… and but (ca) breath
shall take (saḥ…prāṇaḥ) me
(mām),
for (yataḥ…api) in
Peaceful Ocean (śānti-ambuni), “Wisdom rests…” (syāt…jñānam…iti)
that is preached by Thee (ucyate…tvayā). || 6 ||
स कालसभयरूपवर्जनाय चैतन्यरूपे’न्तो नर्तितुमिच्छाम्यहमिति मन्यते । स
तदन्तराध्वानं विशत आणवोपायसंज्नाप्राणाध्वनि भावनया ।
प्राणापानाध्वानुसरणान्मध्यधामविकासनं तच्चेतोविश्रमणार्थ इति
नाथोपदेशनम् । यथैतद्देव्यै विज्ञानभैरवे भैरवनाथेनोच्यते यदा
प्रस्तुता देवी तस्याः स्वस्वरूपं भैरवं स्वयं बोद्धुम् ।
ऊर्ध्वे प्राणो ह्यधो जीवो विसर्गात्मा परोच्चरेत् ।
उत्पत्तिद्वितयस्थाने भरणाद्भरिता स्थितिः॥
ईयागामिनि नाथेन तत्प्रसादजातक्रमः प्रकाशितो य उदितो यदा भक्तः
स्वस्वरूपबोधनप्रसक्तस्तस्यातिमात्रभक्तितः । असौ विज्ञानं स्थिरचेतसि
स्थितमित्युपदिशति ॥६॥
Sa kālasabhayarūpavarjanāya caitanyarūpe’nto nartitumicchāmyahamiti manyate | Sa tadantarādhvānaṃ viśata āṇavopāyasaṃjnāprāṇādhvani bhāvanayā | Prāṇāpānādhvānusaraṇānmadhyadhāmavikāsanaṃ taccetoviśramaṇārtha iti nāthopadeśanam | Yathaitaddevyai vijñānabhairave bhairavanāthenocyate yadā prastutā devī tasyāḥ svasvarūpaṃ bhairavaṃ svayaṃ boddhum |
Ūrdhve prāṇo hyadho jīvo visargātmā paroccaret |
Utpattidvitayasthāne bharaṇādbharitā sthitiḥ ||
Īyāgāmini nāthena tatprasādajātakramaḥ prakāśito ya udito yadā bhaktaḥ svasvarūpabodhanaprasaktastasyātimātrabhaktitaḥ | Asau vijñānaṃ sthiracetasi sthitamityupadiśati || 6 ||
“I (aham) would like (icchāmi) to dance (nartitum) inside (antaḥ) the Reality of Consciousness (caitanya-rūpe) to achieve Liberation from the fearful nature of Time or limited existence (kāla-sabhaya-rūpa-varjanāya).” This (iti) is how a (saḥ) real devotee of the Lord (mahā-īśvara-sat-bhaktaḥ) thinks (manyate). He (saḥ) starts (viśate) his internal journey (tat-antara-adhvānam) by means of contemplation (bhāvanayā) on the passage of breathing, (which) technically means the way of the individual being or ‘āṇavopāya’ (āṇava-upāya-saṃjnā-prāṇa-adhvani). The Lord teaches (nātha-upadeśanam) that (iti) by means of following ‘prāṇaḥ’ and ‘apānaḥ’ or ‘exhalation’ and ‘inhalation’ (prāṇa-apāna-adhva-anusaraṇāt), a yogin (yoginaḥ) can find the middle point (between the two) (madhya-dhāma-vikāsanam) to rest his attention on that (tat-cetas-viśramaṇa-arthe). As (yathā) it (etat) has been said (ucyate) by Lord Bhairava (bhairava-nāthena) to Devī (devyai) in Vijñānabhairavaḥ (vijñāna-bhairave) when (yadā) Devī (devī) is ready (prastutā) to find out (boddhum) Her (tasyāḥ) Real Essential Nature (sva-sva-rūpam) (That) is Bhairava (bhairavam) Himself (svayam):
ऊर्ध्वे प्राणो ह्यधो जीवो विसर्गात्मा परोच्चरेत् ।
उत्पत्तिद्वितयस्थाने भरणाद्भरिता स्थितिः॥
Ūrdhve prāṇo hyadho jīvo visargātmā paroccaret |
Utpattidvitayasthāne bharaṇādbharitā sthitiḥ ||
“One should utter (uccaret) the Nature of Visarga or Creative Power (represented by two dots ‘:’ in Sanskrit) (visarga-ātmā). (By) the outgoing breath or ‘prāṇa’ (prāṇaḥ…hi) (which) goes upwards --i.e. to the upper point-- (ūrdhve), (and with) the incoming breath or ‘jīva’ --lit. individual soul-- (jīvaḥ) (which) goes downwards --i.e. to the lower point-- (adhaḥ). By maintaining (attention) (bharaṇāt) at their twofold place of birth --i.e. at the beginning and end of both inhalation and exhalation, which appear as two points in the beginning, but they will become one point during the practice when awareness is developed-- (utpatti-dvitaya-sthāne), the Supreme (Goddess) (parā) takes place (sthitiḥ) Full (of one-pointedness) (bharitā…iti).”
In the next verse (āgāmini), the Lord (nāthena) is speaking (prakāśitaḥ) about the process which takes place by His Grace when (tat-prasāda-jāta-kramaḥ…yaḥ…uditaḥ…yadā) a devotee (bhaktaḥ) is ardent enough to find out His Reality (sva-sva-rūpa-bodhana-prasaktaḥ) due to his enormous devotion (to Him) (tasya…atimātra-bhaktitaḥ). He (asau) teaches (upadiśati) that (iti) Wisdom (vijñānam) lies (sthitam) in the appeased condition of one’s mind (sthira-catasi). || 6 ||
…Szeme annak Tüzem, ami némán hevít,
s így megérted majd mindazt, mit
kétség nem tanít. || 7 ||
मदग्निस्तस्य नेत्रं त्वां तप्यते येन जोषतः ।
परिज्ञास्यसि सर्वं यत्संशयो नैव देक्ष्यति ॥७॥
Madagnistasya netraṃ tvāṃ tapyate yena joṣataḥ |
Parijñāsyasi sarvaṃ yatsaṃśayo naiva dekṣyati || 7 ||
“My Fire is Its Eye, which you silently heats,
then you’ll be omniscient, what you doubt
doesn’t teach.” || 7 ||
…Szeme (netram) annak (tasya) Tüzem (mad…agniḥ), ami (yena) némán (joṣataḥ) hevít (tvām…tapyate), s így megérted majd (parijñāsyasi) mindazt (sarvam), mit (yat) kétség (saṃśayaḥ) nem (na…eva) tanít (dekṣyati). || 7 ||
“My Fire (mad…agniḥ) is Its (tasya) Eye (netram), which (yena) you silently heats (joṣataḥ…tvām…tapyate),
then you’ll be omniscient (parijñāsyasi…sarvam), what (yat) you doubt (saṃśayaḥ) doesn’t (na…eva) teach (dekṣyati).” || 7 ||
प्रोक्तस्य ज्ञानस्य नेत्रमिति ज्ञाननेत्रमिति तच्चिदग्निर्येन योगी क्रमेण
तप्यते । एषश्चिदग्निरस्थिरचेतःसंशयलोचनालोकनीयोपदेशदेशिकः ।
तपनमिति योगिनो दृष्ट्यन्तरपरिणामगाढक्रम इह । आगामिनि प्रतिष्टम्भं
तत्तापितं योगिनं भेदविश्वासं स्वीकारयति नाथेनेति कथ्यते ।असौ वा
योगिनो’स्थिरचेतस्तापयति चिदग्नौ तत्प्रत्याश्वासार्थे ॥७॥
Proktasya jñānasya netramiti jñānanetramiti taccidagniryena yogī krameṇa tapyate | Eṣaścidagnirasthiracetaḥsaṃśayalocanālokanīyopadeśadeśikaḥ | Tapanamiti yogino dṛṣṭyantarapariṇāmagāḍhakrama iha | Āgāmini pratiṣṭambhaṃ tattāpitaṃ yoginaṃ bhedaviśvāsaṃ svīkārayati nātheneti kathyate |Asau vā yogino’sthiracetastāpayati cidagnau tatpratyāśvāsārthe || 7 ||
The Eye (netram…jñāna-netram) of the aforesaid (proktasya) Wisdom (jñānasya) is (iti…iti) nothing but His Fire of Consciousness (tat-cit-agniḥ), which (yena) silently or gradually (krameṇa) heats up (tapyate) the yogin (yogī). This (eṣaḥ) Fire (agniḥ) is the Teacher of what is impossible to see by the eyes of doubts (which) represent a confused mind (asthira-cetaḥ-saṃśaya-locana-ālokanīya-upadeśa-deśikaḥ). Heating (tapanam) here (iha) means (iti) the intense process of an internal transformation of the yogin’s ‘viewpoint of reality’ (yoginaḥ…dṛṣṭi-antara-pariṇāma-gāḍha-kramaḥ). In the next verse (āgāmini), the Lord (nāthena) says (kathyate) that (iti) the wall or obstacle (pratiṣṭambham) what He heats up (tat-tāpitam) is (that which) convinces (svīkārayati) the yogin (yoginam) to believe in the difference (between himself and the Lord) (bheda-viśvāsam). In other words (vā), He (asau) heats up (tāpayati) the yogin’s (yoginaḥ) dull intellect (asthira-cetaḥ) to Reforge it (tat-prati-āśvāsa-arthe) in the Fire of Consciousness (cit-agnau). || 7 ||
S látod már a falat, mi Tüzemben felhevül,
mely fal miatt hiszed, hogy köztünk különbség
feszül. || 8 ||
पश्यसीत्थं प्रतिष्टम्भं यो मदग्नेः प्रतापितः ।
प्रतिष्टम्भाद्विभेदः स्यादावयोरिति मन्यसे ॥८॥
Paśyasītthaṃ pratiṣṭambhaṃ yo madagneḥ pratāpitaḥ |
Pratiṣṭambhādvibhedaḥ syādāvayoriti manyase || 8 ||
“So you see the wall, in my Fire which aflames,
which wall makes you believe that our difference dominates.” || 8 ||
S (ittham) látod (paśyasi) már a falat (pratiṣṭambham), mi (yaḥ) Tüzemben (mad-agneḥ) felhevül (pratāpitaḥ), mely fal miatt (pratiṣṭambhāt) hiszed (iti…manyase), hogy köztünk (ādāvayoḥ) különbség feszül (vibhedaḥ…syāt). || 8 ||
“So (ittham) you see (paśyasi) the wall (pratiṣṭambham), in my
Fire (mad-agneḥ) which
(yaḥ) aflames (pratāpitaḥ),
which wall (pratiṣṭambhāt) makes you believe (iti…manyase) that our (ādāvayoḥ)
difference dominates (vibhedaḥ…syāt).” || 8 ||
प्रतिष्टम्बं वाज्ञानं मनःक्षोभधरावासनाचयरूपभेदनरूपेण । एशश्चयो
वासनानां मलसमताकारकरूपाहंकारमयः । तत्प्रसादान्नाथः प्रतिष्टम्बं
स्वयं तापयति वा काशयति । प्रतिष्टम्बाज्ञस्य कुदृष्टिनो’ शिवदृष्टिनो योगिनः
प्रत्ययो’फलः । अतः स्वमलसमताप्रकाशनं
नाथप्रसादपौर्विकदर्शनमित्यर्थः ॥८॥
Pratiṣṭambaṃ vājñānaṃ manaḥkṣobhadharāvāsanācayarūpabhedanarūpeṇa | Eśaścayo vāsanānāṃ malasamatākārakarūpāhaṃkāramayaḥ | Tatprasādānnāthaḥ pratiṣṭambaṃ svayaṃ tāpayati vā kāśayati | Pratiṣṭambājñasya kudṛṣṭino’ śivadṛṣṭino yoginaḥ pratyayo’phalaḥ | Ataḥ svamalasamatāprakāśanaṃ nāthaprasādapaurvikadarśanamityarthaḥ || 8 ||
Or to put differently (vā), the wall or obstacle (pratiṣṭambam) is spiritual illusion (ajñānam) in the form of separated existence composed of the huge pile of vāsanā-s or impressions which holds the mind’s confusion (manaḥ-kṣobha-dharā-vāsanā-caya-rūpa-bhedana-rūpeṇa). This (eśaḥ) aggregate (cayaḥ) of impressions (vāsanānām) constitutes one’s false-I that is the agent of one’s limited identity (mala-samatā-kāraka-rūpa-ahaṃkāra-mayaḥ). Out of His Favor (tat-prasādāt), the Lord (nāthaḥ) heats up (tāpayati) or (vā) sheds light (kāśayati) on the obstacle (pratiṣṭambam) itself (svayam). The yogin’s (yoginaḥ) effort (pratyayaḥ) who is not aware of this obstacle (pratiṣṭamba-ajñasya) is fruitless (aphalaḥ) due to his wrong viewpoint of reality (kudṛṣṭinaḥ) that is not the Viewpoint of Śiva (aśiva-dṛṣṭinaḥ). Hence (ataḥ), revealing one’s limited identity (sva-mala-samatā-prakāśanam) is the first phase of the Grace of the Lord (nātha-prasāda-paurvika-darśanam). This is the meaning (iti…arthaḥ). || 8 ||
Annak hevültéből
pedig Nektárom fakad,
s annak illatától most omlani kezd falad." || 9 ||
तदुत्तापात्पुनस्तस्यान्ममामृतं च वर्षते ।
तस्यामोदादपीदानीं त्वत्प्रतिष्टम्भपातनम् ॥९॥
Taduttāpātpunastasyānmamāmṛtaṃ ca varṣate |
Tasyāmodādapīdānīṃ tvatpratiṣṭambhapātanam || 9 ||
“When only blazing
of the wall, rains My Nectar’s flagrance
your wall then falls apart by dint of its fragrance” || 9 ||
Annak hevültéből (tat…uttāpāt…tasyāt) pedig (punaḥ…ca) Nektárom (mama…amṛtam) fakad (varṣate), s (api) annak (tasya) illatától (āmodāt) most (idānīm) omlani kezd falad (tvat-pratiṣṭambha-pātanam)." || 9 ||
“When only blazing
of the wall (tat…uttāpāt…tasyāt), rains (varṣate) My Nectar’s sweetness (punaḥ…mama…amṛtam…ca)
your wall then falls apart (idānīm…tvat-pratiṣṭambha-pātanam) by dint of its fragrance (tasya…āmodāt)” || 9 ||
कश्चिदशक्तो मितसमतोत्तरनाय तदाधाररूपतदन्तर्लीनामृतास्वादं विना ।
नाथेनाथः तदमृतमुज्ज्वलप्रतिष्टम्भाद्गलतीत्युच्यते
चाहंविमर्शामृतास्वादात्प्रतिष्टम्भपातनं भवेत् । श्लोकेन
नाथप्रदर्शितमार्गप्रकाशनं समाप्तं यतो’सावुपस्तम्भानेव
आत्मप्रत्यभिज्ञारूपयोजनमर्गस्य प्रभाषते । आगामिश्लोकेभ्यः
किञ्चिन्नाथदत्तरहस्यपरिग्रहिणा योगिना तत्प्रत्यभिज्ञाक्रमसंशया भाष्यते ।
प्रत्यभिज्ञाने योगिनश्चेतो नाथानुग्रहकृतेन मौलिकपरिणामबोधनेनाशक्तम् ।
स शङ्कितो यतः स नाथप्रदर्शितो मार्गो मां प्रलयं नयिष्यतीति मन्यते । स
प्रलयभीतो यतः स आरब्धो योगी यस्य नाथसंगमबोधनं तत्संकल्पेषु
नियतम् ॥९॥
Kaścidaśakto mitasamatottaranāya tadādhārarūpatadantarlīnāmṛtāsvādaṃ vinā | Nāthenāthaḥ tadamṛtamujjvalapratiṣṭambhādgalatītyucyate cāhaṃvimarśāmṛtāsvādātpratiṣṭambhapātanaṃ bhavet | Ślokena nāthapradarśitamārgaprakāśanaṃ samāptaṃ yato’sāvupastambhāneva ātmapratyabhijñārūpayojanamargasya prabhāṣate | Āgāmiślokebhyaḥ kiñcinnāthadattarahasyaparigrahiṇā yoginā tatpratyabhijñākramasaṃśayā bhāṣyate | Pratyabhijñāne yoginaśceto nāthānugrahakṛtena maulikapariṇāmabodhanenāśaktam | Sa śaṅkito yataḥ sa nāthapradarśito mārgo māṃ pralayaṃ nayiṣyatīti manyate | Sa pralayabhīto yataḥ sa ārabdho yogī yasya nāthasaṃgamabodhanaṃ tatsaṃkalpeṣu niyatam || 9 ||
It is impossible (kaścid…aśaktaḥ) to transcend this limited identity (mita-samatā-uttaranāya) without (vinā) Tasting the Nectar which lies hidden in the obstacle forming its basis (tat-ādhāra-rūpa-tat-antarlīna-amṛta-āsvādam). Hence (ataḥ), the Lord (nāthena) says (iti…ucyate) that His Nectar (tat-amṛtam) oozes (galati) from the burning wall of limitation (ujjvala-pratiṣṭambhāt), and (ca) by Tasting His Nectar of Self-awareness (aham-vimarśa-amṛta-āsvādāt), the wall of limitation starts to fall (pratiṣṭambha-pātanam…bhavet). With this verse (ślokena), the Lord finishes His Revelation of the Path (nātha-pradarśita-mārga-prakāśanam…samāptam), because (yataḥ) He (asau) mentions (bhāṣyate) only (eva) the milestones (upastambhān) of the yogin’s journey to his own Self (ātmā-pratyabhijñā-rūpa-yojana-margasya). From the next verse (āgāmi-ślokebhyaḥ), the yogin (yoginā) (who) has achieved some wisdom about the Secret of the Lord (kiñcid-nātha-datta-rahasya-parigrahiṇā), starts to mention (bhāṣyate) his doubts about the process of Self-realization (tat-pratyabhijñā-krama-saṃśayāḥ). When Self-realization is arising (pratyabhijñāne), the yogin’s (yoginaḥ) intellect (cetaḥ) cannot (aśaktam) understand those radical changes (maulika-pariṇāma-bodhanena) that the Lord’s Grace is revealing in him (nātha-anugraha-kṛtena). He (saḥ) starts to doubt (śaṅkitaḥ), because (yataḥ) he (saḥ) thinks that (iti…manyate) “the Journey or Path (mārgaḥ) taught by the Lord (nātha-pradarśitaḥ) will lead (nayiṣyati) me (mām) to disappearance (pralayam)”. He (saḥ) is afraid of this dissolution (pralaya-bhītaḥ), because (yataḥ) he (saḥ) is a beginner (ārabdhaḥ) yogin (yogī), whose (yasya) understanding of the ‘Act of Union with the Lord’ (nātha-saṃgama-bodhanam) is limited (niyatam) by his own ideas (tat-saṃkalpeṣu). || 9 ||
De ha a Nektár-itta
falból egy nap csak Nektár marad?
Uram! Hová lesz a Szemed kékje, s hol libben
hajad? || 10 ||
सुधासिक्तविरोधात्स्यान्मधूच्छिष्टं यदीह तु ।
नेत्रनैल्यं च कुत्र स्याद्देव तत्केशताण्डवः ॥१०॥
Sudhāsiktavirodhātsyānmadhūcchiṣṭaṃ yadīha tu |
Netranailyaṃ ca kutra syāddeva tatkeśatāṇḍavaḥ || 10 ||
What if one day
solely Nectar left from the Nectar-sunken wall,
Where Azure Eyes shall be, Thy Hair then
where flutters, oh Lord!? || 10 ||
De (tu) ha (yadi) a Nektár-itta falból (sudhā-sikta-virodhāt) egy nap (syāt…iha) csak Nektár (madhu) marad (ucchiṣṭaṃ)? Uram (deva)! Hová (kutra) lesz (syāt) a Szemed kékje (netra-nailyam), s (ca) hol libben hajad (tat-keśa-tāṇḍavaḥ)? || 10 ||
What if (tu…yadi) one day (syāt…iha) solely Nectar (madhu) left (ucchiṣṭaṃ) from the Nectar-sunken wall (sudhā-sikta-virodhāt),
Where (kutra) Azure
Eyes (netra-nailyam) shall
be (syāt), Thy
Hair then where flutters (ca…tat-keśa-tāṇḍavaḥ), oh Lord (deva)!? || 10 ||
आरब्धयोगी त्वां प्रतिष्टम्भभावात्पश्यामीत्यप्यहं मां प्रतिष्टम्भभावादपि
पश्यामीति मन्यते । अथ च स भीतो’हं मत्प्रलयादिति त्वं यदैतं
प्रतिष्टम्भं नाशयस्यपि भवतो’मृतमेव स्थितं शून्यो’हं भवेयं तदेति
मन्यते । कथमहं नीललोचनं ते पश्यामि च नृत्यं ते कुत्रेति मन्यत इति
श्लोकार्थः । एतद्दुर्मतिः परिमितयोगिनो या बुद्धभावो यत्र स शिवं स्वात्मानं
शून्यं बोधति तदसामर्थ्यात् । स प्रबुद्धो भवेदेतदतिक्रमणाय ॥१०॥
Ārabdhayogī tvāṃ pratiṣṭambhabhāvātpaśyāmītyapyahaṃ māṃ pratiṣṭambhabhāvādapi paśyāmīti manyate | Atha ca sa bhīto’haṃ matpralayāditi tvaṃ yadaitaṃ pratiṣṭambhaṃ nāśayasyapi bhavato’mṛtameva sthitaṃ śūnyo’haṃ bhaveyaṃ tadeti manyate | Kathamahaṃ nīlalocanaṃ te paśyāmi ca nṛtyaṃ te kutreti manyata iti ślokārthaḥ | Etaddurmatiḥ parimitayogino yā buddhabhāvo yatra sa śivaṃ svātmānaṃ śūnyaṃ bodhati tadasāmarthyāt | Sa prabuddho bhavedetadatikramaṇāya || 10 ||
“I see (paśyāmi) You (tvām) because of this wall (pratiṣṭambha-bhāvāt…iti). Though (api) I (aham) can see (paśyāmi) myself (mām) also (api) because of this wall (pratiṣṭambha-bhāvāt).” Thinks (iti…manyate…atha…ca…saḥ) the beginner yogin (ārabdha-yogī). “I’m (aham) afraid (bhītaḥ) that I will disappear (mad-pralayāt); so (iti), if (yadā) You (tvam) destroy (nāśayasi) this (etam) wall (pratiṣṭambham), and (api) only (eva) Your (bhavataḥ) Nectar (amṛtam) will remain (sthitam), I (aham…tadā) won’t exist (śūnyaḥ…bhaveyam…iti…manyate). How (katham) can I (aham) see (paśyāmi) Your (te) ‘blue eyes’ then (nīla-locanam), and (ca) where (kutra) will Your (te) Dance take place (nṛtyam…iti…manyate)?” This (iti) is the meaning of the verse (śloka-arthaḥ).
This (etat) is the confusion or false notion (durmatiḥ) of the limited yogin (parimita-yoginaḥ), which (yā) is (called) buddhabhāvaḥ or the ‘buddha’ condition (buddha-bhāvaḥ), in which (yatra) he (saḥ) sees (bodhati) Śiva (śivam) (Who is) one’s own Self (sva-ātmānam) as a void of nothingness (śūnyam) because of his weakness --i.e. incapableness-- (tat-asāmarthyāt). To transcend this (etat-atikramaṇāya), he (saḥ) should become (bhavet) an ‘awakened one’ or ‘prabuddha’ (prabuddhaḥ). || 10 ||
Hol nyílik az ajkad
és kapuja hová hív?
És szavaidnak magjaihoz lesz-e talán szív? || 11 ||
विजृम्भतश्च कुत्रौष्ठौ मुखं मामुपकर्षति ।
मतिस्त्वन्मुखबीजानां का मनाक्प्रभविष्यति ॥११॥
Vijṛmbhataśca kutrauṣṭhau mukhaṃ māmupakarṣati |
Matistvanmukhabījānāṃ kā manākprabhaviṣyati || 11 ||
Where do your lips
open? and to where does its gate call?
Where will be Your Words’ seeds ‘n heart for them to fall? || 11 ||
Hol (kutra) nyílik (vijṛmbhataḥ) az ajkad (oṣṭhau) és (ca) kapuja (mukham) hová hív (mām…upakarṣati)? És szavaidnak magjaihoz (tvat-mukha-bījānām) lesz-e (kā…prabhaviṣyati) talán (manāk) szív (matiḥ)? || 11 ||
Where (kutra) do your lips (oṣṭhau) open (vijṛmbhataḥ)? and (ca) to
where does its gate (mukham) call (mām…upakarṣati)?
Where will be (kā…prabhaviṣyati) Your Words’ seeds (tvat-mukha-bījānām)
‘n heart for them to fall (manāk…matiḥ)? || 11 ||
भवतः कुत्रौष्ठाविति च कुत्रोहं तन्मुखेन प्रविशामि यदौष्ठमुद्रा त इति
च यद्यपि भवतो मुखं स्थितं हृत्कुत्र भवेद्यत्र त्वद्बीजं शक्तं
पतितुमिति यदाहं त्वदमृतनिमज्जितस्तदाहमवर्तमानश्च त्वां न स्तूयते मया
चाहं न तद्वक्त्रेण शिष्य इति । एतत्कल्पना संशयमया कस्यचिद्य आरब्धो
योजनक्रमे यत ईदृशो भीरुभावो’वश्यमुदितस्तत्र ॥११॥
Bhavataḥ kutrauṣṭhāviti ca kutrohaṃ tanmukhena praviśāmi yadauṣṭhamudrā ta iti ca yadyapi bhavato mukhaṃ sthitaṃ hṛtkutra bhavedyatra tvadbījaṃ śaktaṃ patitumiti yadāhaṃ tvadamṛtanimajjitastadāhamavartamānaśca tvāṃ na stūyate mayā cāhaṃ na tadvaktreṇa śiṣya iti | Etatkalpanā saṃśayamayā kasyacidya ārabdho yojanakrame yata īdṛśo bhīrubhāvo’vaśyamuditastatra || 11 ||
“What will happen (kutra) to Your (bhavataḥ) Lips (auṣṭhau…iti)? To where (kutra…ca) can I enter (praviśāmi) by Your Speech (tat-mukhena) if (yadā) Your (te) Lips won’t open anymore (auṣṭha-mudrā…iti)? Even if (yadyapi…ca) Your (bhavataḥ) Speech (mukham) remains (sthitam), where (kutra) will be (bhavet) the heart (hṛt) for (yatra) Your Seed (tvat-bījam) to fall (śaktam…patitum…iti)?” “If (yadā) I (aham) dissolve into Your Nectar (tvat-amṛta-nimajjitaḥ), I (tadā…aham) cannot exist (avartamānaḥ) to (ca) praise You (mayā…na…stūyate…tvām), I (ca…aham) cannot (na) learn from Your Speech (śiṣyaḥ…tvat-vaktreṇa…iti).”
These (and similar) ideas (etat-kalpanā) form the doubts (saṃśaya-mayā) of someone (kasyacid) who (yaḥ) is just in the beginning (ārabdhaḥ) of his yogic process (yojana-krame) because (yataḥ) such (īdṛśaḥ) fearful condition (bhīrubhāvaḥ) is inevitably (avaśyam) arising (uditaḥ) there --i.e. during the process of yoga-- (tatra). || 11 ||
Milyen ritmus lesz
az és milyen táncra kél?
Ha a múlott és a jövendő a csendben meg nem él? || 12 ||
किं स्पन्दनं भवेत्तत्र कं ताण्डवं च नृत्यति ।
पौर्वापर्यं न शाक्तं चेन्मौनित्वे भवितुं सदा ॥१२॥
Kiṃ spandanaṃ bhavettatra kaṃ tāṇḍavaṃ ca nṛtyati |
Paurvāparyaṃ na śāktaṃ cenmaunitve bhavituṃ sadā || 12 ||
What kind of rhythm
will be there and so what kind of dance?
as past and future cannot help surviving Silence? || 12 ||
Milyen (kim) ritmus (spandanam) lesz (bhavet) az (tatra) és (ca) milyen (kam) táncra kél (tāṇḍavam…nṛtyati)? Ha (ced) a múlott és a jövendő (paurvāparyam) a csendben (maunitve) meg nem (na…sadā…śāktam) él (bhavitum)? || 12 ||
What kind (kim) of rhythm (spandanam)
will be (bhavet) there (tatra) and (ca) so what kind of (kam) dance (tāṇḍavam…nṛtyati)?
as (ced) past and
future (paurvāparyam) cannot
help (na…sadā…śāktam) surviving
(bhavitum) Silence
(maunitve)? || 12 ||
अतो भक्तः स्वपौर्वापर्यस्थितावस्थां स्वपरिमितसमतां
नाथशक्तिभ्रमितनृत्ये बोधति । स तन्मौनं तदमृतप्रकाशकं बोधति यत्र
पौर्वापर्यमशक्तं भवितुं च स विनाशमतिरिति जीवगभीरमोहं जानाति ।
स्यात्तेनाविज्ञातौ मरणविनाशौ मानसौ कल्पितावेव सो’पि लपतीत्थम् । तत्र
मोहितपदे नाथसुभक्तिरेव मोहसंहारचक्रकर्त्त्री ॥१२॥
Ato bhaktaḥ svapaurvāparyasthitāvasthāṃ svaparimitasamatāṃ nāthaśaktibhramitanṛtye bodhati | Sa tanmaunaṃ tadamṛtaprakāśakaṃ bodhati yatra paurvāparyamaśaktaṃ bhavituṃ ca sa vināśamatiriti jīvagabhīramohaṃ jānāti | Syāttenāvijñātau maraṇavināśau mānasau kalpitāveva so’pi lapatīttham | Tatra mohitapade nāthasubhaktireva mohasaṃhāracakrakarttrī || 12 ||
Now (ataḥ), the devotee (bhaktaḥ) realizes (bodhati) that his actual limited identity (sva-parimita-samatām) rests on ‘past’ and ‘future’ (sva-paurvāparya-sthitā-avasthām) in the whirling dance of the Lord’s Power (nātha-śakti-bhramita-nṛtye). He (saḥ) starts to see (bodhati) that in His Silence (tat-maunam…yatra), to which His Nectar leads (tat-amṛta-prakāśakam), ‘past’ and ‘future’ (paurvāparyam) cannot (aśaktam) remain (bhavitum), and (ca) he (saḥ) faces (jānāti) the greatest illusion a living being can face (jīva-gabhīra-moham): ‘the idea of cessation’ (vināśa-matiḥ…iti). He (tena) still (syāt) cannot understand (avijñātau) that ‘death or cessation’ (maraṇa-vināśau) does not exist outside his mind (mānasau) as it is created in that (kalpitau…eva), and (api) he (saḥ) starts lamenting (lapati…ittham). This is the phase of illusion where (tatra…mohita-pade) only (eva) ‘Supreme Devotion to the Lord’ (nātha-subhaktiḥ) is the Spinner of the Wheel of the Withdrawal of (this) illusion (moha-saṃhāra-cakra-karttrī). || 12 ||
Arcod fénylő
vonalának lassú íveit
festeni ki fogja, s pirosló színeit? || 13 ||
És szavaidat ki fogja
majd papírra róni?
Ki fogja majd megérteni, s mindazt tovább
szólni? || 14 ||
त्वद्वक्त्ररूपरेखां तामुज्झ्वलां च विलम्बिताम् ।
आलोहितांश्च तस्यास्तु वर्णान्कश्च रिरङ्क्ष्यति ॥१३॥
तव शब्दांश्च कस्तत्र लेख्यपत्रे लिखिष्यति ।
कस्तान्बुभोत्स्यते’प्येव सर्वांश्च तान्वदिश्यति ॥१४॥
Tvadvaktrarūparekhāṃ tāmujjhvalāṃ ca vilambitām |
Ālohitāṃśca tasyāstu varṇānkaśca riraṅkṣyati || 13 ||
Tava śabdāṃśca kastatra lekhyapatre likhiṣyati |
Kastānbubhotsyate’pyeva sarvāṃśca tānvadiśyati || 14 ||
And the slow arcs of
Your shining Face with all its crimson shades
who will come to paint? Your Words on paper who’ll engrave?
Having understood it all, others who will
embrave? || 13-14 ||
Arcod fénylő vonalának lassú íveit (tvat-vaktra-rūpa-rekhām…ujjhvalām…ca…tām…vilambitām) festeni (riraṅkṣyati) ki fogja (kaḥ), s (ca) pirosló (tasyāḥ…ālohitān) színeit (varṇān)? || 13 ||
És (ca) szavaidat (tava…śabdān) ki (kaḥ) fogja majd (tatra) papírra (lekhya-patre) róni (likhiṣyati)? Ki (kaḥ) fogja majd megérteni (bubhotsyate…api…eva), s (ca) mindazt (sarvān…tān…tān) tovább szólni (vadiśyati)? || 14 ||
And the slow arcs of
Your shining Face (tvat-vaktra-rūpa-rekhām…ujjhvalām…ca…tām…vilambitām)
with all its crimson shades (ca…tasyāḥ…ālohitān…varṇān)
who (kaḥ) will
come to paint (riraṅkṣyati)? Your Words (tava…śabdān…ca) on (tatra) paper (lekhya-patre) who’ll
engrave (kaḥ…likhiṣyati)?
Having understood it all (bubhotsyate…api…eva…sarvān…tān…tān…ca), others who (kaḥ) will embrave (vadiśyati)? || 13-14 ||
भक्त इह भीतः स्वपरिमितावस्ह्ते उत्कण्ठितः । भीतः स्वपरिमितसमताया
विनाशाच्च स तङ्कं मनसा सृजति । क एतत्सर्वं करिष्यति यदा नाहं
त्वदनुपलभेरिति कस्तव शब्दामँल्लिखिष्यतीति को भवतो’ द्भुतशासनं
भास्यति च तदा तं भाषिष्यते परेभ्यः भक्तेभ्यः । स योगिनो विशीर्यां
प्रभुसेवां मन्यते ॥१३-१४॥
Bhakta iha bhītaḥ svaparimitāvashte utkaṇṭhitaḥ | Bhītaḥ svaparimitasamatāyā vināśācca sa taṅkaṃ manasā sṛjati | Ka etatsarvaṃ kariṣyati yadā nāhaṃ tvadanupalabheriti kastava śabdām̐llikhiṣyatīti ko bhavato’ dbhutaśāsanaṃ bhāsyati ca tadā taṃ bhāṣiṣyate parebhyaḥ bhaktebhyaḥ | Sa yogino viśīryāṃ prabhusevāṃ manyate || 13-14 ||
Here (iha), the terrified (bhītaḥ) devotee (bhaktaḥ) is worried (utkaṇṭhitaḥ) about his limited position (sva-parimita-avashte). He is afraid (bhītaḥ) of loosing (vināśāt) his limited identity (sva-parimita-samatāyāḥ), and (ca) he (saḥ) starts to imagine (sṛjati…manasā) grief (taṅkam). “Who (kaḥ) will perform (kariṣyati) all these things (etat-sarvam) if (yadā) I cannot exist (na…aham) because I cannot see You? (tvat-anupalabheḥ…iti)” “Who (kaḥ) will write down (ikhiṣyati) Your (tava) Words (śabdān…iti)?” “Who (kaḥ) will contemplate (bhāsyati) on Your (bhavataḥ) Marvelous Teachings (adbhuta-śāsanam) and (ca) then (tadā) who (kaḥ) will speak (bhāṣiṣyate) about Them (tam) to other (parebhyaḥ) devotees (bhaktebhyaḥ)?” He (saḥ) mentions (manyate) a yogin’s (yoginaḥ) service to the Lord (prabhu-sevām) (which) will disappear too (according to his imagination) (viśīryām). || 14 ||
Ki fogja majd nem
érteni intelmeid sorát?
Kihez szólsz majd nyugtatón, ha nem érti az
okát? || 15 ||
उपदेशक्रमान्नैव भोत्स्यते तस्य कः कथम् ।
कस्मै तद्धेत्वलब्धाय तोषणेन लपिष्यसि ॥१५॥
Upadeśakramānnaiva bhotsyate tasya kaḥ katham |
Kasmai taddhetvalabdhāya toṣaṇena lapiṣyasi || 15 ||
Who will be the one
in front of whom your guidance
hides itself, and whom you’ll sooth in his
suspense? || 15 ||
Ki (kaḥ…katham) fogja majd nem (na…eva) érteni (bhotsyate) intelmeid sorát (tasya…upadeśa-kramān)? Kihez (kasmai) szólsz majd (lapiṣyasi) nyugtatón (toṣaṇena), ha nem érti az okát (tat-hetu-alabdhāya)? || 15 ||
Who (kaḥ…katham) will be the one in front of whom your
guidance (tasya…upadeśa-kramān)
hides itself (na…eva…bhotsyate), and whom (kasmai) you’ll sooth (lapiṣyasi…toṣaṇena) in his suspense (tat-hetu-alabdhāya)? || 15 ||
अथापि को यस्तवोपदेषान्निजक्षोभान्न भोत्स्यत इति च त्वं कं शमयसि
स्पर्शेन ते’ सह्ये क्षोभज्वालदाहने । साधनोदिताः प्रसिद्धदशा योगिनां
भक्तेनोच्यन्ते । आगामिनोस्तत्संशयः कोटिमेति ॥१५॥
Athāpi ko yastavopadeṣānnijakṣobhānna bhotsyata iti ca tvaṃ kaṃ śamayasi sparśena te’ sahye kṣobhajvāladāhane | Sādhanoditāḥ prasiddhadaśā yogināṃ bhaktenocyante | Āgāminostatsaṃśayaḥ koṭimeti || 15 ||
“But also (athā…api), who (kaḥ) will be that one who (yaḥ) do not (na) understand (bhotsyate) Your (tava) Instructions (upadeṣān) because of his inherent confusion (nija-kṣobhāt…iti…ca)?” “Who will be that one whom (kam) You (tvam) soothe (śamayasi) with Your (te) Touch (sparśena) when confusion is burning with unbearable flames (asahye…kṣobha-jvāla-dāhane)?” The devotee (bhaktena) mentions (ucyante) usual conditions (prasiddha-daśāḥ) of yogin’s (yoginām) what they experience during their sādhanā or spiritual aspiration (sādhanā-uditāḥ). In the next two verses (āgāminoḥ), his doubts (tat-saṃśayaḥ) rise (eti) to the top (koṭim). || 15 ||
Magának kétségből
titkon ki fog falat húzni?
Kinek fog a Szemed kékje hajnalként ragyogni? || 16 ||
शङ्कामयं प्रतिष्टम्भं स्वाय करिश्यते गुहा ।
कः कस्मै नेत्रनैल्यं ते निशान्तेनैव भास्यति ॥१६॥
Śaṅkāmayaṃ pratiṣṭambhaṃ svāya kariśyate guhā |
Kaḥ kasmai netranailyaṃ te niśāntenaiva bhāsyati || 16 ||
Secretly then walls
of doubts himself who will raise?
For whom will blaze in breaking dawn Oh! Your Azure Gaze? || 16 ||
Magának (svāya) kétségből (śaṅkā-mayam) titkon (guhā) ki (kaḥ) fog falat (pratiṣṭambham) húzni (kariśyate)? Kinek (kasmai) fog a Szemed kékje (netra-nailyam…te) hajnalként (niśa-antena…eva) ragyogni (bhāsyati)? || 16 ||
Secretly (guhā) then walls (pratiṣṭambham) of doubts (śaṅkā-mayam) himself (svāya) who (kaḥ) will raise (kariśyate)?
For whom (kasmai) will
blaze (bhāsyati) in
breaking dawn (niśa-antena…eva) Oh! Your Azure Gaze (netra-nailyam…te)? || 16 ||
भक्तः कः क्षोभमयस्तम्भनशालं करिश्यत इति प्र्च्छतीतः । प्रश्नेन स
नाथस्वाद्वयमिति बोधनारब्धः । श्लोके कः प्रतिष्टम्भं करिश्यत इति पादः
नाथं निर्मातारमुद्दिशति च स स्वयं शन्काशब्द इति भक्तस्य संशयार्थो
यतः स एव संशयरूपशङ्कां जानाति च स्वेनैव नान्येन प्रतिष्टम्भं
संशयरूपेण स्वाय क्रियते चैतद्रहस्यबोधनं स्वशक्तिविज्ञानगतं या
क्रीडतीत्थम् । एतन्निशान्तशब्दसंयुक्तमपि यदा भक्तः कः तव सुन्दरं
नीलनेत्रमम्बरेण विश्वात्मकचैतन्यरूपेण निशान्ते पश्यति । एतद्बोधनफलं
ध्वनितम् । वाङ्मयाभ्यां भक्तो
नाथप्रसादप्रकाशितमर्गप्रतिग्रहारब्धः ॥१६॥
Bhaktaḥ kaḥ kṣobhamayastambhanaśālaṃ kariśyata iti prcchatītaḥ | Praśnena sa nāthasvādvayamiti bodhanārabdhaḥ | Śloke kaḥ pratiṣṭambhaṃ kariśyata iti pādaḥ nāthaṃ nirmātāramuddiśati ca sa svayaṃ śankāśabda iti bhaktasya saṃśayārtho yataḥ sa eva saṃśayarūpaśaṅkāṃ jānāti ca svenaiva nānyena pratiṣṭambhaṃ saṃśayarūpeṇa svāya kriyate caitadrahasyabodhanaṃ svaśaktivijñānagataṃ yā krīḍatīttham | Etanniśāntaśabdasaṃyuktamapi yadā bhaktaḥ kaḥ tava sundaraṃ nīlanetramambareṇa viśvātmakacaitanyarūpeṇa niśānte paśyati | Etadbodhanaphalaṃ dhvanitam | Vāṅmayābhyāṃ bhakto nāthaprasādaprakāśitamargapratigrahārabdhaḥ || 16 ||
Now (itaḥ), the devotee (bhaktaḥ) is asking (prcchati) that (iti) who (kaḥ) will create (kariśyata) the wall of obstruction out of confusion (kṣobha-maya-stambhana-śālam)? With this question (praśnena), he (saḥ) is starting to (bodhana-ārabdhaḥ) realize that (iti) the Lord and himself should be the same reality (nātha-sva-advayam). The line (śloke…pādaḥ) “Who (kaḥ) will create (kariśyate) the wall (pratiṣṭambham…iti)?” refers (uddiśati) to the Lord (nātham), as He is the creator (nirmātāram), but (ca) by stating that this wall is made of the devotee’s ‘śaṅkā’ or ‘confusion or doubts’ (bhaktasya…śaṅkā-śabdaḥ…iti…saṃśaya-arthaḥ), he (saḥ) (refers) to himself (svayam), as (yataḥ) only (eva) he --i.e. devotee-- (saḥ) experiences (jānāti) confusion in the form of doubts (saṃśaya-rūpa-śaṅkām), and (ca) only (eva) oneself (svena) creates (kriyate) obstacles (pratiṣṭambham) for oneself (svāya) in the form of doubts (saṃśaya-rūpeṇa) (and) no one else (na…anyena). And (ca) the understanding of the secret (rahasya-bodhanam) of this (etat) comes from the actual understanding of one’s own Śakti (sva-śakti-vijñāna-gatam), Who (yā) plays (krīḍati) this way (ittham).
The devotee (bhaktaḥ) also (api) connects this (statement) with the ‘end of night’ (etat…niśa-anta-śabda-saṃyuktam), when (yadā) he is asking (iti…prcchati) that “Who (kaḥ) will see (paśyati) Your (tava) beautiful (sundaram) blue eyes (nīla-netram) as the sky (ambareṇa) during (niśa-ante) dawning in the form of Universal Consciousness (viśva-ātmaka-caitanya-rūpeṇa)?” This (etat) is a sign of awakening (bodhana-phalam) on the sphere of formulation of words (dhvanitam). By means of such rhetorical questions (vāṅmayābhyām), the devotee (bhaktaḥ) starts to understand the Path he walks by the Grace of the Lord (nātha-prasāda-prakāśita-marga-pratigraha-ārabdhaḥ). || 16 ||
S annak csendjét ki
fogja majd énekednek hívni?
S dallamával ki akar majd ébren részegülni? || 17 ||
तन्मौनं चापि गीतां ते कः खेलमवभोत्स्यते ।
तत्स्वरोन्मत्त इत्थं कः प्रबोधे’पि बुभूषितुम् ॥१७॥
Tanmaunaṃ cāpi gītāṃ te kaḥ khelamavabhotsyate |
Tatsvaronmatta itthaṃ kaḥ prabodhe’pi bubhūṣitum || 17 ||
And then its silence
shall be called ‘Thy Melody’ by whom?
And awoken who shall crave at once rejoicing in its tune? || 17 ||
S (ca…api) annak csendjét (tat-maunam) ki (kaḥ) fogja majd énekednek (gītām…te) hívni (avabhotsyate…khelam)? S (api) dallamával (tat-svara-unmattaḥ) ki (kaḥ) akar majd ébren (prabodhe) részegülni (bubhūṣitum)? || 17 ||
And then (ca…api) its silence (tat-maunam) shall be called (avabhotsyate…khelam)
‘Thy Melody’ (gītām…te) by whom (kaḥ)?
And (api) awoken (prabodhe) who (kaḥ) shall crave at once rejoicing (bubhūṣitum)
in its tune (tat-svara-unmattaḥ)? || 17 ||
वाङ्मयाभ्यां पुनो भक्तो नाथगीता तन्मौनमिति मन्यते च मौनस्वरेण स
संबोधनगतामृतोन्मत्तो भवेद्यतो मौनमित्यस्वरो ‘कारो यः शिवस्य
खस्वरतेह । आगामिभिः स यागसारमेति ॥१७॥
Vāṅmayābhyāṃ puno bhakto nāthagītā tanmaunamiti manyate ca maunasvareṇa sa saṃbodhanagatāmṛtonmatto bhavedyato maunamityasvaro ‘kāro yaḥ śivasya khasvarateha | Āgāmibhiḥ sa yāgasārameti || 17 ||
The devotee (bhaktaḥ) states (manyate) in the form of two rhetorical questions (vāṅmayābhyām…punaḥ) that (iti) the Lord’s Song (nātha-gītā) is His Silence (tat-maunam), and (ca) by means of the Tune of Silence (mauna-svareṇa), he (saḥ) becomes (bhavet) Intoxicated by His Nectar when Awakening arrives (saṃbodhana-gata-amṛta-unmattaḥ), because (yataḥ) ‘Maunam’ or ‘Silence’ (maunam) here (iha) means (iti) ‘asvara’ or the ‘Resonance of the letter ‘A’ (asvaraḥ…akāraḥ) which (yaḥ) is the State of Resonance of the Consciousness (khasvaratā) of Śiva (śivasya). Then in the next verses (āgāmibhiḥ), he (saḥ) attains (eti) the Core of Sacrifice (yāga-sāram). || 17 ||
S kinek fogod
homlokát az Életednek fája…
…hamujával hinteni? és némaságra vágyva… || 18 ||
…ki fogja majd
nevedet az ajkaira venni?
S dalolván azt buzgón végül önmagaként tudni? || 19 ||
सेक्ष्यतीह ललाटं च कस्य चिद्द्रुमभस्मना ।
स्वौष्ठाभ्यां भवतो नाम को मौनार्थी ग्रहिष्यति ॥१८॥
गीत्वा यश्च प्रयत्नेन भवन्तं परतः किल ।
भवन्तं तत्र को’पि स्यात्स्वभावं तत्प्रभोत्स्यति ॥१९॥
Sekṣyatīha lalāṭaṃ ca kasya ciddrumabhasmanā |
Svauṣṭhābhyāṃ bhavato nāma ko maunārthī grahiṣyati || 18 ||
Gītvā yaśca prayatnena bhavantaṃ parataḥ kila |
Bhavantaṃ tatra ko’pi syātsvabhāvaṃ tatprabhotsyati || 19 ||
Whose forehead shall
Thee anoint with ashes of Thy Tree?
Who shall be the one who chants the syllables of Thee…
Ardently knowing
oneself’s then Thy Name’s syllables’ chord…
…craving silence who shall grab with lips Your Name,
Oh Lord? || 18-19 ||
S (ca) kinek (kasya) fogod homlokát (lalāṭam) az Életednek
fája…
…hamujával (cit-druma-bhasmanā) hinteni (sekṣyati…iha)? és némaságra vágyva… (mauna-arthī)… || 18 ||
…ki (kaḥ…yaḥ…kaḥ…api) fogja majd nevedet (bhavataḥ…nāma) az ajkaira (svauṣṭhābhyām) venni (grahiṣyati)? S (ca) dalolván (gītvā) azt (bhavanta) buzgón (prayatnena) végül (syāt…parataḥ…kila…tatra) önmagaként (bhavantam…sva-bhāvam…tat) tudni (prabhotsyati)? || 19 ||
Whose (kasya…ca) forehead (lalāṭam) shall Thee anoint (sekṣyati…iha)
with ashes of Thy Tree (cit-druma-bhasmanā)?
Who shall be the one who chants (ca...gītvā) the syllables
of Thee… (bhavanta)
Ardently (prayatnena) knowing (prabhotsyati) oneself’s (bhavantam…sva-bhāvam…tat) then (syāt…parataḥ…kila…tatra)
Thy Name’s syllables’ chord…
…craving silence (mauna-arthī) who (kaḥ…yaḥ…kaḥ…api) shall
grab (grahiṣyati) with
lips (svauṣṭhābhyām) Your
Name, Oh Lord (bhavataḥ…nāma)? || 18-19 ||
यदा मल्ललाटं चिद्भस्मना सिक्तं तदाहम्
मौनपरिग्रहतत्परश्चाहमिच्छाम्युच्चरितुमकथ्यं नाम ते त्वन्मयं चाहं नाम
ते मन्नाम त्वत्प्रसादेन भोत्स्यामि यत एतत्त्वन्महिमा व्यापकेत्यर्थः
सञ्श्लोकयोः ॥१९॥
Yadā mallalāṭaṃ cidbhasmanā siktaṃ tadāham maunaparigrahatatparaścāhamicchāmyuccaritumakathyaṃ nāma te tvanmayaṃ cāhaṃ nāma te mannāma tvatprasādena bhotsyāmi yata etattvanmahimā vyāpaketyarthaḥ sañślokayoḥ || 19 ||
“When (yadā) my forehead (mad-lalāṭam) is besmeared (siktam) with the Sacrificial Ashes of Consciousness (cit-bhasmanā), then (tadā) I’m (aham) eager to attain ‘Maunam’ or ‘Silence’ (mauna-parigraha-tatparaḥ) and (ca) to (ca…aham…icchāmi) utter (uccaritum) Your (te) unutterable (akathyam) name (nāma) that is nothing but You (tvat-mayam), and (ca) by Your Grace (tvat-prasādena), I (aham) will recognize (bhotsyāmi) Your (te) name (nāma) as my own (mad-nāma), because (yataḥ) This (etat) is Your All-pervading Greatness (tvat-mahimā…vyāpakā).” This is (iti) the real (san) meaning (arthaḥ) of these verses (ślokayoḥ). || 19 ||
Ki fogja megérteni, hogy nincsen Te meg én?
Ha Nektárod hullámzik csak az Élet Tengerén? || 20 ||
सम्बोधिष्यति कस्त्वं च मद्रूपमिति विप्लवम् ।
तरङ्गितो यदा तस्य चिदर्णवे सुधारसः ॥२०॥
Sambodhiṣyati kastvaṃ ca madrūpamiti viplavam |
Taraṅgito yadā tasya cidarṇave sudhārasaḥ || 20 ||
Who shall fathom
finally turmoil of me and You?
In Thy Ocean If Nectar-waves then unseizingly move? || 20 ||
Ki (kaḥ) fogja megérteni (sambodhiṣyati), hogy nincsen (viplavam) Te (tvam) meg (ca) én (madrūpam)? Ha (yadā) Nektárod (tasya…sudhārasaḥ) hullámzik (taraṅgitaḥ) csak az Élet Tengerén (cit-arṇave)? || 20 ||
Who (kaḥ) shall fathom (sambodhiṣyati) finally turmoil (viplavam)
of me (madrūpam) and
(ca) You (tvam)?
In Thy Ocean (cit-arṇave) If (yadā) Nectar-waves (tasya…sudhārasaḥ) then unseizingly move (taraṅgitaḥ)? || 20 ||
इत्थं भक्तो नाथस्वरूपं बोधति । अपरिमितचिदर्णवामृतानन्तौघेन स न
त्वदहमिति वियुक्तौ भवाविति सत्यं प्रत्यभिजानाति । यदा चित्परमार्णव एव
भवति तदा नाथभक्तयोर्भेदो विलीयते । एतत्सिद्धीकृतः सारो मतानां यैः
स्तुतपूर्वको नाथो’ भवत् । परमेश्वरो जयते यस्यानुग्रहस्तत्स्वरूपं
तद्भक्त्युदये तत्परमेच्छामये भक्तेषून्मीलयति ॥२०॥
Itthaṃ bhakto nāthasvarūpaṃ bodhati | Aparimitacidarṇavāmṛtānantaughena sa na tvadahamiti viyuktau bhavāviti satyaṃ pratyabhijānāti | Yadā citparamārṇava eva bhavati tadā nāthabhaktayorbhedo vilīyate | Etatsiddhīkṛtaḥ sāro matānāṃ yaiḥ stutapūrvako nātho’ bhavat | Parameśvaro jayate yasyānugrahastatsvarūpaṃ tadbhaktyudaye tatparamecchāmaye bhakteṣūnmīlayati || 20 ||
Here (ittham), the devotee (bhaktaḥ) understands (bodhati) the Lord’s Reality (nātha-svarūpam). By means of the Eternal Flow of the Nectar of the Unlimited Ocean of Consciousness (aparimita-cit-arṇava-amṛta-ananta-oghena), he (saḥ) recognizes (pratyabhijānāti) that there are no (na) two separate (viyuktau) beings (bhavau) like ‘You’ and ‘me’ (tvat-aham…iti). When (yadā) there is (bhavati) only (eva) the Supreme Ocean of Consciousness (cit-parama-arṇavaḥ), the (tadā) difference (bhedaḥ) between the Lord and His devotee (nātha-bhaktayoḥ) melts away (vilīyate). This (etat) is the Realized (siddhī-kṛtaḥ) Essence (sāraḥ) of those theories (matānām) by which (yaiḥ) (he) praised the Lord in the beginning (nāthaḥ…stuta-pūrvakaḥ…abhavat). Glory (jayate) to the Supreme Being (parama-īśvaraḥ), Whose (yasya) Grace (anugrahaḥ) unfolds (unmīlayati) His own Essential Nature (tat-svarūpam) when Devotion to Him arises (tat-bhakti-udaye) in devotees (bhakteṣu), (which ‘arising’ is also) nothing but His Supreme Will (tat-paramā-icchā-maye). || 20 ||
॥इति दुर्वासोनामकृता चिदर्णवछाया समाप्ता॥
|| iti durvāsonāmakṛtā cidarṇavachāyā samāptā ||
|| Here ends (iti…samāptā) the ‘Cidarṇavachāyā’ or ‘A Gloss of the Ocean of Consciousness’ (cit-arṇava-chāyā), written by someone by the name Durvāsāḥ (durvāsas-nāma-kṛtā). ||
इति शिवम्
Iti śivam
