Mahānayaprakāśaḥ
The Light of the Great Way
Trivandrum
First Outpouring: Sarvavailakṣaṇyapratipādanaḥ
Establishing all the different qualities
यस्याः क्रमाक्रमपदोज्झितवृत्तिरूपः
साक्षाद्विराजतितरां क्रमभूमिकान्तः ।
तां कामपि प्रगहनानुभवैकरूपां
देवीं नमाम्यवटटङ्कमयप्रतिष्ठाम् ॥१/१॥
Yasyāḥ kramākramapadojjhitavṛttirūpaḥ
sākṣādvirājatitarāṃ kramabhūmikāntaḥ |
Tāṃ kāmapi pragahanānubhavaikarūpāṃ
devīṃ namāmyavaṭaṭaṅkamayapratiṣṭhām || 1/1 ||
I Venerate (namāmi) that (tām) Indescribable (kām-api) Goddess (devīm) Whose (yasyāḥ) Nature is That Activity (Which) is beyond both the states of succession and non-succession (krama-akrama-pada-ujjhita-vṛtti-rūpaḥ), (and Which) Reigns Supreme (virājati…tarām) in front of one’s eyes (sākṣāt) at the end of the stages of succession (krama-bhūmikā-antaḥ) (, and Who) is the only Form of the Experience of (Supreme) Immersion (pragahana-anubhava-eka-rūpām), the Resting-place (, which) consists of the Chasm of/into the Abyss (of Consciousness) (avaṭa-ṭaṅka-maya-pratiṣṭhām). || 1/1 ||
विचक्षणैर्यद्यपि सम्ययुक्तो
महार्थचक्रक्रमसम्प्रदायः ।
प्रकुर्वते हन्त तथापि युक्त्या
यथान्वितः स्वानुभवाविलुप्तः ॥१/२॥
स्वात्मस्वरूपमनिकेतनमप्रमेयं स्वाभासमच्छमविलुप्तमतिस्वतन्त्रम् ।
विश्वात्मकं तदतिवर्ति च यत्तदस्य
मिथ्याविकल्पजनितौ किल बन्धमोक्षौ ॥१/३॥
एवंविधं यदभिगन्तुमिहात्मतत्त्वम्
मिथ्याविकल्पविभवोद्दलनं च सम्यक् ।
युक्तिं महानयमयीं न विहाय शक्यं
सर्वोत्तमोत्तमतमो हि ततो महार्थः ॥१/४॥
Vicakṣaṇairyadyapi samyayukto
mahārthacakrakramasampradāyaḥ |
Prakurvate hanta tathāpi yuktyā
yathānvitaḥ svānubhavāviluptaḥ || 1/2 ||
Svātmasvarūpamaniketanamaprameyaṃ
svābhāsamacchamaviluptamatisvatantram |
Viśvātmakaṃ tadativarti ca yattadasya
mithyāvikalpajanitau kila bandhamokṣau || 1/3 ||
Evaṃvidhaṃ yadabhigantumihātmatattvam
mithyāvikalpavibhavoddalanaṃ ca samyak |
Yuktiṃ mahānayamayīṃ na vihāya śakyaṃ
sarvottamottamatamo hi tato mahārthaḥ || 1/4 ||
Though (yadi-api), the Oral Transmission or Tradition of the Process of the Wheel of the Great Doctrine (mahā-artha-cakra-krama-sampradāyaḥ) of the sages (vicakṣaṇaiḥ) is suitable for (attaining) sameness (samya-yuktaḥ) (, and) though (tathā-api) endowed (anvitaḥ) with reasoning (yuktyā) (, and) protected by one’s own experience (sva-anubhava-aviluptaḥ), as (yathā) Oh! (hanta) It produces (the Recognition of) (pra-kurvate) the Essential Nature of one’s own Self (sva-ātma-svarūpam), which (yat) is Abodeless (aniketanam), Unlimited (aprameyam) (and) one’s own Eternal Transparent Light (aviluptam…accham-sva-ābhāsam), (It is) the Highest Freedom (ati-svatantram) (, which) is immanent in the universe --i.e. the universe is made of this Light of Freedom-- (viśva-ātmakam), (but also) transcends it (tat-ativarti), and (ca) (It) is that (tat) of (asya) which (yat) (twofold condition of) bondage and liberation (bandha-mokṣau) is truly (kila) born from false thoughts (mithyā-vikalpa-janitau)… || 1/2-3 ||
…here --i.e. in this Mahānaya system-- (iha), such (evam-vidham) an unapproachable (na…śakyam…abhigantum) Reality of the Self (ātmā-tattvam) which (yat) is the act of tearing asunder the power of false thoughts (mithyā-vikalpa-vibhava-ut-dalanam), but (ca) at the same time (samyak), more (vihāya) than the method (yuktim) (which) consists of the Great Way (mahā-ānaya-mayīm), is then (tataḥ) the Mahārtha or the Great Meaning (mahā-arthaḥ) (, That is) truly (hi) Higher than the best of all (sarva-uttama-uttama-tamaḥ) --i.e. Mahārtha is the Goal of the Mahānaya--. || 1/4 ||
तस्यास्य सम्प्रति यथास्थितलोकयात्रा-
रूपस्य सर्वविषयप्रतिपत्तियुक्त्या ।
उन्मील्यते कथनपूजनसंक्रमात्मा
नित्याविलुप्तविभवो गुरुसम्प्रदायः ॥१/५॥
Tasyāsya samprati yathāsthitalokayātrā-
rūpasya sarvaviṣayapratipattiyuktyā |
Unmīlyate kathanapūjanasaṃkramātmā
nityāviluptavibhavo gurusampradāyaḥ || 1/5 ||
The eternally imperishable Radiance of the Oral Transmission or Speech of the Guru-s (guru-sampradāyaḥ…nitya-avilupta-vibhavaḥ) is characterized by Oral Instruction, Worship and Transmission (kathana-pūjana-saṃkrama-ātmā), (and It is about) this (asya) worldly existence just as it is (yathā-sthita-loka-yātrā-rūpasya). (It is) opening (un-mīlyate) now (samprati) by means of perceiving all the objects (without limitation) (sarva-viṣaya-prati-patti-yuktyā…tasya). || 1/5 ||
इदमनुभवसारयुक्तिगर्भं गुरुमुखमुद्गतसंशयावसानम् ।
झटिति परपदाप्तयेऽन्तरं हृदि परिमृश्य निधीयते महद्भिः ॥१/६॥
Idamanubhavasārayuktigarbhaṃ
gurumukhamudgatasaṃśayāvasānam |
Jhaṭiti parapadāptaye'ntaraṃ hṛdi parimṛśya nidhīyate
mahadbhiḥ || 1/6 ||
After investigating (pari-mṛśya) with great understanding (mahadbhiḥ) this (idam) Speech of the Guru (guru-mukham) (that is) filled with the arguments about the Essence of Unlimited Perception (anubhava-sāra-yukti-garbham), (It becomes) the Resting Place (where) no doubts exist (udgata-saṃśaya-avasānam). (Consequently,) for (the sake of) attaining the Supreme State (para-pada-āptaye) (, It becomes) absorbed (nidhīyate) into (antaram) the Heart (hṛdi) at once (jhaṭiti). || 1/6 ||
अतितीव्रशक्तिपातादारूढे शाम्भवे समावेशे ।
स्वानन्दामृतरूपं जीवन्मुक्तेः प्रकल्पते विश्वम् ॥१/७॥
Atitīvraśaktipātādārūḍhe śāmbhave samāveśe |
Svānandāmṛtarūpaṃ jīvanmukteḥ prakalpate viśvam || 1/7 ||
In ascending (ārūḍhe) to the Absorption (samāveśe) (which) belongs to Śambhu --i.e. Śāmbhavasamāveśa-- (śāmbhave) due to the Most Supreme Descent of Power (ati-tīvra-śaktipātāt), the Nature of the Nectar of one’s own Universal Bliss (sva-ananda-amṛta-rūpam…viśvam) (, which belongs) to the (State of) being Liberated while living (jīvat-mukteḥ), prospers (pra-kalpate). || 1/7 ||
अतिमात्रमध्यमृदुताभेदेनापि प्रवर्तमानस्य ।
सूक्ष्मेक्षिकाप्रकारो विलसति तस्यातिशक्तिपातस्य ॥१/८॥
Atimātramadhyamṛdutābhedenāpi pravartamānasya |
Sūkṣmekṣikāprakāro vilasati tasyātiśaktipātasya || 1/8 ||
Though, by the degrees of received (and) operating Grace (in the form of) immeasurable --intense--, middle, and soft --slow-- (tasya…ati-śaktipātasya…ati-mātra-madhya-mṛdutā bhedena...api…pravartamānasya), a subtle threefold division (sūkṣmekṣikā-prakāraḥ) shines --i.e. Śaktipāta has three main types of intensity-- (vilasati). || 1/8 ||
Anupāyaḥ
अनिदं प्रथमतया यद्विश्वगतं व्यापकं निजं रूपम् ।
अनुपाययोगयुक्त्या गुरुमुखदृष्टेन सम्प्रदायेन ॥१/९॥
सर्वानुभवदशायां यदलुप्तं सर्वदा भवेत्पृथक् ।
तस्य स्वभावविलसद्विश्वमयस्य स्वरूपकिरणस्य ॥१/१०॥
Anidaṃ prathamatayā yadviśvagataṃ vyāpakaṃ nijaṃ rūpam |
Anupāyayogayuktyā gurumukhadṛṣṭena sampradāyena || 1/9 ||
Sarvānubhavadaśāyāṃ yadaluptaṃ sarvadā bhavetpṛthak |
Tasya svabhāvavilasadviśvamayasya
svarūpakiraṇasya || 1/10 ||
By means of the Primordial Condition of methodless union (anupāya-yoga-yuktyā…prathamatayā) (, Awareness of) the all-pervading (vyāpakam) (and) immanent --i.e. omnipresent-- (viśva-gatam) Subject (an-idam) -that is (yat) one’s own (nijam) Nature- (takes place) (rūpam) (merely) through the Transmission (sam-pra-dāyena) displayed by the Mouth or Speech of the Guru (guru-mukha-dṛṣṭena). || 1/9 ||
(It is That) which (yat) is always (sarva-dā) preserved (a-luptam) in the State of Unlimited Perception --i.e. It does not negate perception of the world-- (sarva-anubhava-daśāyām), (but the world here) appears differently through the Svabhāva or Innate Nature (sva-bhāva-vilasat…bhavet…pṛthak) of those (tasya) Rays of one’s own Essential Nature (sva-rūpa-kiraṇasya) (which) constitute the universe (viśva-mayasya). || 1/10 ||
सोऽयं पुराणाधिष्ठानः क्रमः क्रमविवर्जितः ।
महार्थस्य परानिष्ठा गलितस्वपरस्थितेः ॥१/११॥
So'yaṃ purāṇādhiṣṭhānaḥ kramaḥ kramavivarjitaḥ |
Mahārthasya parāniṣṭhā galitasvaparasthiteḥ || 1/11 ||
This (ayam) is (saḥ) the non-sequential (krama-vivarjitaḥ) process (kramaḥ) of the Primordial Abode (purāṇa-adhiṣṭhānaḥ), (which) is the Highest State (parā-niṣṭhā) of the Mahārtha (maha-arthasya), because (It) rests in the destroyed (condition) of ‘one’s own’ and ‘others’ --i.e. because the difference between the Self and ‘others’ becomes vanished--. (galita-sva-para-sthiteḥ). || 1/11 ||
पुराणस्यादिसिद्धस्य यदधिष्ठानमात्मनः ।
गीतं पुराणाधिष्ठानं भाषया तु तदुत्तमम् ॥१/१२॥
Purāṇasyādisiddhasya yadadhiṣṭhānamātmanaḥ |
Gītaṃ purāṇādhiṣṭhānaṃ bhāṣayā tu taduttamam || 1/12 ||
(That) Abode (adhiṣṭhānam) of the Eternal --i.e. Subjective, lit. ‘proved at the first place’-- (ādi-siddhasya) (and) Primordial (purāṇasya) Self (ātmanaḥ) which (yat) is commonly (bhāṣayā) praised (gītam) as ‘Primordial Abode’ (purāṇa-ādhiṣṭhānam)’ is truly (tu) the (tat) Highest (State) --i.e. not any kind of ‘abode’-- (uttamam). || 1/12 ||
युक्तिचर्यादिविक्षेपवासनाक्षोभवर्जितः ।
अनुपायक्रमः सोऽयं यस्य रूढस्य योगिराट् ॥१/१३॥
Yukticaryādivikṣepavāsanākṣobhavarjitaḥ |
Anupāyakramaḥ so'yaṃ yasya rūḍhasya yogirāṭ || 1/13 ||
This (ayam) is (saḥ) the methodless process (called) Anupāya (anupāya-kramaḥ) (which) is free of the confusion of the impressions of the flow of reasoning, practice, etc. (yukti-caryā-ādi-vikṣepa-vāsanā-kṣobha-varjitaḥ). In whom (yasya) (this) is risen (rūḍhasya) is a king among the Yogī-s (yogirāṭ). || 1/13 ||
सर्वावरणनिर्मुक्तो हानादानपदोज्झितः ।
स्थितये स्वस्वरूपस्य नान्यत्किञ्चिदपेक्षते ॥१/१४॥
Sarvāvaraṇanirmukto hānādānapadojjhitaḥ |
Sthitaye svasvarūpasya nānyatkiñcidapekṣate || 1/14 ||
(He is) freed from all the coverings (sarva-āvaraṇa-nirmuktaḥ) beyond the states of abandoning or grabbing (things) (hāna-ādāna-pada-ujjhitaḥ). For establishment (sthitaye) in his own True Nature (sva-sva-rūpasya), nothing else (na-anyat…kiñcid) is required (for him) (apekṣate). || 1/14 ||
निर्विकल्पविकल्पादिसंविदोघसमाश्रया ।
या चितिस्तन्मयस्पर्शात्परानन्दचमत्कृतिः ॥१/१५॥
Nirvikalpavikalpādisaṃvidoghasamāśrayā |
Yā citistanmayasparśātparānandacamatkṛtiḥ || 1/15 ||
The dwelling place of the stream of thoughtless, thoughtful, etc. perceptions (nir-vikalpa-vikalpa-ādi-saṃvit-ogha-samāśrayā) is (yā) Citi or the Power of Consciousness (citiḥ) (, and) by getting Touched by Her (tat-maya-sparśāt), the astonishment of Supreme Bliss (rises) (para-ānanda-camat-kṛtiḥ). || 1/15 ||
सा भूतव्योमवामेशी गुरुदृक्पातसाहसात् ।
पीठक्रमादौ सर्वत्र विशुद्धिस्तस्य जायते ॥१/१६॥
Sā bhūtavyomavāmeśī gurudṛkpātasāhasāt |
Pīṭhakramādau sarvatra viśuddhistasya jāyate || 1/16 ||
She (sā) is Vāmeśī, the Mistress (Who) emits the Sky of elements (bhūta-vyoma-vāmeśī) (, and Who rises) because of the forceful penetration of the Guru’s Glance --i.e. Grace-- (guru-dṛk-pāta-sāhasāt). Its --i.e. of the Guru’s Glance-- (tasya) perfect knowledge --i.e. awareness-- (vi-śuddhiḥ) reigns (jāyate) everywhere (sarvatra) in the process (which) begins with (the worship of) the Pīṭha (pīṭha-krama-ādau). || 1/16 ||
अनपह्नवनीयस्य विश्वस्यास्य यथोदयः ।
स्थितिनाशौ स्वभावस्य स्वरूपे च विलेपनम् ॥१/१७॥
Anapahnavanīyasya viśvasyāsya yathodayaḥ |
Sthitināśau svabhāvasya svarūpe ca vilepanam || 1/17 ||
Just as (yathā) the manifestation (udayaḥ) of this (asya) undeniable (anapahnavanīnasya) universe (viśvasya) is (the manifestation of) one’s own Essential Nature (sva-bhāvasya), the maintenance and dissolution (of it) (sthiti-nāśau) (are) also (ca) (take place) in one’s own Essential Nature (sva-rūpe) as an act of smearing (one’s body) --i.e. the universe is the body of Consciousness (vilepanam). || 1/17 ||
निरावरणता चापि यथास्मिन्सति जायते ।
परानन्दचमत्कारचन्द्रिकाच्छान्तचेतसः ॥१/१८॥
अत्र सर्वत्र विषये निर्विकल्पः प्रवर्तते ।
गुरुप्रसादाद्यज्ज्ञानं * * * * किलोच्यते ॥१/१९॥
Nirāvaraṇatā cāpi yathāsminsati jāyate |
Parānandacamatkāracandrikācchāntacetasaḥ || 1/18 ||
Atra sarvatra viṣaye nirvikalpaḥ pravartate |
Guruprasādādyajjñānaṃ * * * * kilocyate || 1/19 ||
Moreover (ca…api), when (yathā) the Unveiled State (nir-āvaraṇa-tā) rises (jāyate) in this (asmin) Existence (sati) due to the Illumination of the astonishing Supreme Bliss (para-ānanda-camat-kāra-candrikāt) of an appeased mind (śānta-cetasaḥ), then (atra) in the domain (of objectivity) (viṣaye), thoughtlessness (nirvikalpaḥ) always (sarvatra) prevails (pravartate). (That) Knowledge (jñānam) which (yat) is really (kila) called (ucyate) **** (is risen) from the Grace of the Guru (guru-prasādāt). || 1/18-19 ||
महातिव्रतमे * * * * स्वानुभवस्थिते ।
कथनादिक्रमातीता विशुद्धिस्तत्र काशते ॥१/२०॥
Mahātivratame * * * * svānubhavasthite |
Kathanādikramātītā viśuddhistatra kāśate || 1/20 ||
There (tatra), in the Most Supreme (Descent of Power) (mahā-tivra-tame) (, which) abides in one’s own experience (sva-anubhava-sthite) beyond the processes of oral instructions, etc. (kathana-ādi-krama-atītā), the Perfection (of Awareness) (vi-śuddhiḥ) shines (kāśate). || 1/20 ||
महातीव्रतरे चास्मिन्प्रवृत्ते गुरुशासनात् ।
दृष्टादृष्टादिसङ्केतकथामात्रात्प्रकाशते ॥१/२१॥
Mahātīvratare cāsminpravṛtte guruśāsanāt |
Dṛṣṭādṛṣṭādisaṅketakathāmātrātprakāśate || 1/21 ||
Although (ca), in this (asmin) (flow which is) engaged (pravṛtte) in the more Supreme (Descent of Power) (mahā-tīvra-tame), (Perfection of Awareness) shines (prakāśate) due to the Instructions of the Guru (guru-śāsanāt) (which) is merely the Kathā (which) shortly explains the visible (and) invisible, etc. (natures of Reality) (dṛṣṭa-adṛṣṭa-ādi-saṅketa-kathā-mātrāt). || 1/21 ||
प्रकाशन्ते महातीव्रे व्यवहारदशासु याः ।
प्रत्येकविषयावृत्त्या बहिरन्तर्मुखोदयाः ॥१/२२॥
संविद्देव्यो महाव्योमसंघट्टत्रोटितार्गलाः ।
तासां पूजनविच्छित्त्या स्वरूपं सम्प्रकाशते ॥१/२३॥
Prakāśante mahātīvre vyavahāradaśāsu yāḥ |
Pratyekaviṣayāvṛttyā bahirantarmukhodayāḥ || 1/22 ||
Saṃviddevyo mahāvyomasaṃghaṭṭatroṭitārgalāḥ |
Tāsāṃ pūjanavicchittyā svarūpaṃ samprakāśate || 1/23 ||
In the supreme (Descent of Power,) (mahātīvre) one’s Essential Nature (sva-rūpam) shines (sam-prakāśate) through no-frills worship --lit. a worship which is careless regarding dress and decoration which means a contemplative, intellectual worship-- (pūjana-vicchittyā) of (tāsām) the Goddesses of perception --i.e. Consciousness-- (samvit-devyaḥ) Who (yāḥ) shine (prakāśante) in the conditions of ordinary experience (vyavahāra-daśāsu) (and) manifest as inner and outer states (bahir-antar-mukha-udayāḥ) through the appearance of each and every object (of cognition) (prati-eka-viṣayā-vṛttyā), (and finally become the Powers of the senses as) broken impediments --i.e. free from limitations-- by merging into the Great Void (mahā-vyoma-saṃghaṭṭa-troṭita-ārgalāḥ). || 1/22-23 ||
Śāmbhavopāyaḥ
विकल्पवासनाशून्यप्ररूढस्वात्मसंविदः ।
प्रथते कस्यचिज्ज्ञानमनपेक्षितसाधनम् ॥१/२४॥
Vikalpavāsanāśūnyaprarūḍhasvātmasaṃvidaḥ |
Prathate kasyacijjñānamanapekṣitasādhanam || 1/24 ||
For some (kasyacit), Knowledge (of the Self) (jñānam) is spreading (prathate) through the Perception of one’s own Self (everywhere, which perception is) filled with the absence of the impressions of thoughts (vikalpa-vāsanā-śūnya-prarūḍha-sva-ātmā-saṃvidaḥ), (and) is not dependent on any means --i.e. without conjuring the deity by any means, such a Yogin keeps thoughtlessness naturally-- (an-apekṣita-sādhanam). || 1/24 ||
--Śāmbhavopāya is the sphere of ‘tama’ or the ‘most’ Supreme Grace--
Śāktopāyaḥ
उद्रिक्तनिर्विकल्पांशं मन्दमन्दविकल्पतः ।
प्रथते कस्यचिज्ज्ञानं सङ्केतादिकथाश्रयात् ॥१/२५॥
Udriktanirvikalpāṃśaṃ mandamandavikalpataḥ |
Prathate kasyacijjñānaṃ saṅketādikathāśrayāt || 1/25 ||
In others (kasyacit), the portion of thoughtlessness is prominent (udrikta-nirvikalpa-aṃśam) (, but) the Knowledge (of the Self) (jñānam) is spreading (prathate) through increasingly slow thoughts --i.e. by means of slowing down one’s mental activity in a gradual manner-- (manda-manda-vikalpataḥ) (, and this spreading or development of thoughtlessness by means of decreasing the thinking process) rests on oral instructions in the form of short explanations of yogic conditions or secrets --i.e. for such a Yogin, the seed of thoughtlessness is there, but it has to be watered by Oral Instructions to grow-- (saṅketa-ādi-kathā-āśrayāt). || 1/25 ||
-- Śāktopāya is the sphere of ‘tara’ or the ‘more’ Supreme Grace--
Āṇavopāyaḥ
पूजनादिक्रमापेक्षं संस्थिते * * कस्यचित् ।
विकल्पसामनन्तर्यान्निर्विकल्पः प्रवर्तते ॥१/२६॥
Pūjanādikramāpekṣaṃ saṃsthite * * kasyacit |
Vikalpasāmanantaryānnirvikalpaḥ pravartate || 1/26 ||
For the rest (kasyacit), (Knowledge of) thoughtlessness (nirvikalpaḥ) is dependent on the processes of worship, etc. (pūjana-ādi-krama-apekṣaṃ…saṃsthite **) (, and) rises (pravartate) after thoughtful (awareness) (vikalpa-sāmanantaryāt). || 1/26 ||
--Āṇavopāya is the sphere of Supreme Grace--
अप्रवृत्तस्य विश्वस्य शक्तिपातस्य या स्थितिः ।
अतिमात्रादिभेदेन ततोऽयमुदितः क्रमः ॥१/२७॥
Apravṛttasya viśvasya śaktipātasya yā sthitiḥ |
Atimātrādibhedena tato'yamuditaḥ kramaḥ || 1/27 ||
By (that type of the) Descent of Power (śakti-pātasya) (which) has not yet commenced (in any of the three) (apravṛttasya), (there is) ‘maintenance’ (of the world which is the Self, but this truth is still hidden) (sthitiḥ), which (yā), by means of the perspective of the diversity of the immeasurable, etc. (phases of Śaktipāta) (ati-mātrā-ādi-bhedena), is then (tataḥ) the rising (uditaḥ) of this (ayam) process (kramaḥ). || 1/27 ||
परधारासमारूढमाहेश्वर्यप्रदर्शकः ।
शक्तिपातक्रमो योऽयं महातीव्रतमादिकः ॥१/२८॥
Paradhārāsamārūḍhamāheśvaryapradarśakaḥ |
Śaktipātakramo yo'yaṃ mahātīvratamādikaḥ || 1/28 ||
The Process of Grace Bestowal (in the form of the succession of its phases) (śakti-pāta-kramaḥ), which (yaḥ) is this (ayam) ‘most’ supreme, etc. (mentioned before) (mahā-tīvra-tama-ādikaḥ), reveals the Great Lord, (as it) rides the Supreme Flow --i.e. the Grace Bestowing Process comes from the Great Lord and leads to Him-- (para-dhārā-sam-ārūḍha-māheśvarya-pra-darśakaḥ). || 1/28 ||
नान्यत्र स तथोद्दिष्ट इत्यतो गुरुगौरवात् ।
महानयक्रमे पूर्वं महाशब्दोऽर्थयुक्तिभाक् ॥१/२९॥
Nānyatra sa tathoddiṣṭa ityato gurugauravāt |
Mahānayakrame pūrvaṃ mahāśabdo'rthayuktibhāk || 1/29 ||
Hence (ataḥ), the (saḥ) Great Meaning or Secret (mahā-śabdaḥ), (which) rises from the Weight of the (Speech of the) Guru (guru-gauravāt), consequently (tathā), is not (na) mentioned (uddiṣṭaḥ…iti) anywhere else (anyatra) before (pūrvam), (because It is) is devoted to success (artha-yukti-bhāk) in the Process of the Mahānaya or the Great Way. (mahā-ānaya-krame). || 1/29 ||
कुलकौलादिकाम्नायशाक्तत्रिकमतादिषु ।
सरहस्यप्रप्रञ्चेषु स्वरूपस्थितिहेतुषु ॥१/३०॥
सिद्धान्ततन्त्रभेदेषु नान्योपायात्मकेषु च ।
स्थितेष्वपि च सोल्लेखो व्यापको हि महानयः ॥१/३१॥
Kulakaulādikāmnāyaśāktatrikamatādiṣu |
Sarahasyapraprañceṣu svarūpasthitihetuṣu || 1/30 ||
Siddhāntatantrabhedeṣu nānyopāyātmakeṣu ca |
Sthiteṣvapi ca sollekho vyāpako hi mahānayaḥ || 1/31 ||
In the Sacred Traditions of the Kula, Kaula, Śākta (and) the Trika, etc. Doctrines (kula-kaula-ādika-āmnāya-śākta-trika-matādiṣu) (that are) the Expansions of the Secret (sa-rahasya-pra-prañceṣu) (and) the Sources of the Establishment in one’s own Essential Nature (sva-rūpa-sthiti-hetuṣu), and even (ca…ca…api) in (those who) are devoted to (sthiteṣu) the duality of the Tantra-s of the Siddhānta (siddha-anta-tantra-bhedeṣu) (which are) not based on any other means (na-anya-upāya-ātmakeṣu), She (sā) is really (hi) the Pervasive or All-pervading (vyāpakaḥ) Perception (ullekhaḥ) (which) is the ‘Mahānaya’ --lit. ‘The Great Way‘‑- (mahā-ānayaḥ). || 1/30-31 ||
पौर्वापर्यपरिक्षीणा ये महार्थार्थिनः किल ।
अस्ति नान्या गतिस्तेषां विकल्पग्राससाहसात् ॥१/३२॥
Paurvāparyaparikṣīṇā ye mahārthārthinaḥ kila |
Asti nānyā gatisteṣāṃ vikalpagrāsasāhasāt || 1/32 ||
Only those (kila) who (ye) are exhausted by the (illusion of) past and future (paurva-aparya-parikṣīṇāḥ) are longing for the Mahārtha or the Great Meaning --i.e the Goal of the Great Way-- (mahā-artha-arthinaḥ), (as) there is (asti) no (na) process (gatiḥ) for them (teṣām) apart (anyā) from the forceful consuming of vikalpa-s or thoughts (vikalpa-grāsa-sāhasāt). || 1/32 ||
सुप्रबुद्धोऽनपेक्षोऽत्र प्रबुद्धोऽपेक्षते पुनः ।
सङ्केतादिकथामात्रं तथा चक्रप्रपूजनम् ॥१/३३॥
Suprabuddho'napekṣo'tra prabuddho'pekṣate punaḥ |
Saṅketādikathāmātraṃ tathā cakraprapūjanam || 1/33 ||
(In that condition) in which (atra) the suprabuddha-s or the perfectly awakened ones (su-pra-buddhaḥ) are free or indifferent (an-apekṣaḥ), the prabuddha-s or the partially awakened ones (pra-buddhaḥ) are (still) waiting or searching (for entrance into the Self) (apekṣate) again and again (punaḥ). Therefore (tathā) (, for them, there is necessity of) the worship of the Cakra-s or Wheels at first --i.e. of the Pīṭhacakram, Prakāśacakram, etc.-- (cakra-pra-pūjanam), merely by the Kathā-s or short explanations, etc. (as it has been mentioned before, to achieve uninterrupted absorption without absorption that is the condition of the suprabuddha-s) (saṅketa-ādi-kathā-mātram). || 1/33 ||
दृष्टनष्टादिसङ्केतकथामात्रस्य मर्म यत् ।
तत्प्रपञ्चितमन्यत्र यदतः साम्प्रतं मनाक् ॥१/३४॥
Dṛṣṭanaṣṭādisaṅketakathāmātrasya marma yat |
Tatprapañcitamanyatra yadataḥ sāmprataṃ manāk || 1/34 ||
Only the hidden meaning or the secret of the instructions (which) start with ‘dṛṣṭanaṣṭa’ or ‘seen and disappeared’ (dṛṣṭanaṣṭa-ādi-saṅketa-kathā-mātrasya…marma) is that (tat) which (yat) is mistaken or represented in a false light (pra-pañcitam) everywhere else (anyatra); therefore (ataḥ), (it is that) which (yat) (will be) briefly explained (manāk) now (sāmpratam). || 1/34 ||
एतत्पूजनमक्रमक्रममयं पीठक्रमोपक्रमः
चक्रोल्लासविभागयुक्तिघटनासत्सम्प्रदायोज्ज्वलः ।
मा गाल्लुप्तमिहेदृशं गुरुमुखं कालक्रमादित्यतः
सम्यक् * * * * * * * नवशादस्माभिरुन्मील्यते ॥१/३५॥
Etatpūjanamakramakramamayaṃ pīṭhakramopakramaḥ
Cakrollāsavibhāgayuktighaṭanāsatsampradāyojjvalaḥ |
Mā gālluptamihedṛśaṃ gurumukhaṃ kālakramādityataḥ
Samyak * * * * * * * navaśādasmābhirunmīlyate || 1/35 ||
This (etat) Worship (pūjanam) is both sequential and non-sequential --i.e. it consists of the Process of the Processless-- (akrama-krama-mayam) (and It) is the act of approaching the process of the Pīṭha --i.e. of the Seat of the Power of Self-awareness-- (pīṭha-krama-upa-kramaḥ) (which) is the blazing up of that True Oral Transmission (which is) occupied with the explanation of the divisions of the Manifestation of the Wheels (of Consciousness) (cakra-ullāsa-vibhāga-yukti-ghaṭanā-sat-sam-pra-dāya-ujjvalaḥ). Let there be no (mā) disappearance (gāt-luptam) of such (īdṛśam) a Speech of the Guru (guru-mukham) due to the process of Time (kāla-krama-ādityataḥ). (Let it) completely (samyak) shine (un-mīlyate) here (iha) by us (asmābhiḥ), by authority… (…navaśāt)… || 1/35 ||
इति श्रीमहानयप्रकाशे सर्ववैलक्षण्यप्रतिपादनो नाम प्रथमोल्लासः॥
Iti śrīmahānayaprakāśe sarvavailakṣaṇyapratipādano nāma prathamollāsaḥ ||
Here ends (iti) the First Outpouring (prathama-ullāsaḥ) with the name of (nāma) ‘Sarvavailakṣaṇyapratipādanaḥ’ or ‘Establishing all the different qualities’ --i.e. in opposition to what others state-- (sarva-vailakṣaṇya-prati-pādanaḥ) in venerable Mahānayaprakāśa (śrī-mahā-ānaya-prakāśe). ||
Second Outpouring: Pīṭhasvarūpanirūpaṇam
Defining the Essential Nature of the Pīṭha or the Seat of Power
परमरहस्या * * * गुरुवरमुखसम्प्रदायसद्बीजम् ।
पीठक्रमस्वरूपं नत्वा सन्तन्यते प्रथमम् ॥२/१॥
Paramarahasyā * * * guruvaramukhasampradāyasadbījam |
Pīṭhakramasvarūpaṃ natvā santanyate prathamam || 2/1 ||
After submitting oneself (natvā) to the Real Seed or Essence of the Oral Transmission of the Most Eminent Speech of the Guru (guru-vara-mukha-sampradāya-sat-bījam) (that is the Relevance) of the Supreme Secret (parama-rahasyā***), the Real Nature of the Process of the Pīṭha (pīṭha-krama-sva-rūpam) expands (santanyate) at first --i.e. by worshipping the instructions of the Guru, one understands the secret of ‘how to seek one’s own Self in oneself and not elsewhere’-- (prathamam). || 2/1 ||
यथास्थितं समाश्रित्य भूतभावात्मकं जगत् ।
पीठक्रमस्य संस्थानं कथ्यते हृदयङ्गमम् ॥२/२॥
Yathāsthitaṃ samāśritya bhūtabhāvātmakaṃ jagat |
Pīṭhakramasya saṃsthānaṃ kathyate hṛdayaṅgamam || 2/2 ||
After resorting to --i.e. not rejecting-- (sam-āśritya) the world (jagat) (which) consists of the existence of all the subjects and objects (bhūta-bhāva-ātmakam) as it is (yathā-sthitam), (the act of) standing (saṃsthānam) in the Process of the Pīṭha (pīṭha-kramasya) is said to be (kathyate) ‘Roaming in the Heart or Pleasing the Heart’ (hṛdayaṅgamam). || 2/2 ||
देवीचक्रस्य यः स्फारः पीठक्रमतया स्थितः ।
यागादिक्रमरूपेण तज्ज्ञप्तिर्गुरुणोच्यते ॥२/३॥
Devīcakrasya yaḥ sphāraḥ pīṭhakramatayā sthitaḥ |
Yāgādikramarūpeṇa tajjñaptirguruṇocyate || 2/3 ||
The Vibration (sphāraḥ) of the Wheel of the Goddess (devī-cakrasya), which (yaḥ) becomes firm (sthitaḥ) by the Process of the Pīṭha (pīṭha-kramatayā), is called (ucyate) ‘Understanding That’ --i.e. the Pīṭha-- (tat-jñaptiḥ) in the form of the process of Yāga or Sacrifice, etc. (yāga-ādi-krama-rūpeṇa) (awakened) by the Guru (guruṇā). || 2/3 ||
प्राधान्येन स्थितो लोके व्यवहारः क्रियात्मकः ।
अतः पीठक्रमज्ञप्तिस्तन्मुखेनैव कथ्यते ॥२/४॥
Prādhānyena sthito loke vyavahāraḥ kriyātmakaḥ |
Ataḥ pīṭhakramajñaptistanmukhenaiva kathyate || 2/4 ||
Common perception (vyavahāraḥ) rests (sthitaḥ) in the world (loke) (and) mostly (prādhānyena) consists of the nature of actions (kriyā-ātmakaḥ); hence (ataḥ), understanding the Process of the Pīṭha (pīṭha-krama-jñaptiḥ) is truly (eva) said to (kathyate) commence with that (tat-mukhena). || 2/4 ||
अनेनैवाशयेनादौ चरुप्राशनपूर्वकः ।
गुरुणा सम्प्रदायस्य भाजनं क्रियते पशुः ॥२/५॥
Anenaivāśayenādau caruprāśanapūrvakaḥ |
Guruṇā sampradāyasya bhājanaṃ kriyate paśuḥ || 2/5 ||
Only (eva) with this (anena) intention (āśayena) in the beginning (ādau), the Guru (guruṇā) transforms (kriyate) the individual being (paśuḥ) into a receptacle (bhājanam) of Oral Transmission (sampradāyasya) after (he/she) consumed the Caru or the ‘Sacramental Substance’ --i.e. the Truth about one’s real identity-- (caru-prāśana-pūrvakaḥ). || 2/5 ||
पीठश्मशानक्षेत्रेशमेलयागात्मको हि यः ।
पीठक्रमोऽत्र पीठेभ्यो व्योमेश्वर्यादयः क्रमात् ॥२/६॥
Pīṭhaśmaśānakṣetreśamelayāgātmako hi yaḥ |
Pīṭhakramo'tra pīṭhebhyo vyomeśvaryādayaḥ kramāt || 2/6 ||
The Process of the Pīṭha (pīṭha-kramaḥ) (is that) which (yaḥ) consists of the Pītha, Its Cremation Ground, Encounter with the Lord of the Field and Sacrifice (pīṭha-śmaśāna-kṣetra-īśa-mela-yāga-ātmakaḥ…hi), (and It) is (nothing but) wherein (atra) from the Seats (pīṭhebhyaḥ), Vyomeśvarī and the other (Goddesses) --i.e. the Devīcakram-- gradually (rise) (vyoma-īśvarī-ādayaḥ…kramāt). || 2/6 ||
यः शून्यप्राणधीबुद्धिकर्मेन्द्रियचयात्मकः ।
कायो यश्च जडत्वेन बाह्येन विषयात्मना ॥२/७॥
Yaḥ śūnyaprāṇadhībuddhikarmendriyacayātmakaḥ |
Kāyo yaśca jaḍatvena bāhyena viṣayātmanā || 2/7 ||
(That) which (yaḥ) is composed of the collection of the organs of action and knowledge, intellect, vital energy (and the) void (śūnya-prāṇa-dhī-buddhi-karma-indriya-caya-ātmakaḥ), and (ca) which (yaḥ) (becomes) a habitation or body (to dwell in) (kāyaḥ) due to the lack of awareness --lit. by lifelessness-- (jaḍatvena) of extroversion (bāhyena), (is) the nature of objectivity (viṣaya-ātmanā). || 2/7 ||
व्योम्न आरभ्य पृथिवीपर्यन्तेन व्यवस्थितः ।
अनन्तानुभवाधारसिद्धयोगिनिषेवितः ॥२/८॥
Vyomna ārabhya pṛthivīparyantena vyavasthitaḥ |
Anantānubhavādhārasiddhayoginiṣevitaḥ || 2/8 ||
The one (who is) staying (vyavasthitaḥ) in (that which) begins (ārabhya) in the Sky (vyomnaḥ) and ends with the earth element (pṛthivī-pari-antena) is occupied by the Perfected Yogī (Who is) resting on Eternal or Unlimited Perception (an-anta-anubhava-ādhāra-siddha-yogi-niṣevitaḥ). || 2/8 ||
एतत्सङ्केतकस्थानमाश्रिताश्चिन्मरीचयः ।
दृश्यन्ते प्रकटं यस्मादसौ पीठक्रस्ततः ॥२/९॥
Etatsaṅketakasthānamāśritāścinmarīcayaḥ |
Dṛśyante prakaṭaṃ yasmādasau pīṭhakrastataḥ || 2/9 ||
Standing in this union (with the Perfected Yogī Who is one’s own Self) (etat-saṅketaka-sthānam), the Rays of Consciousness (cit-marīcayaḥ) are clearly (prakaṭam) seen (dṛśyante) as his Shelter (āśritāḥ) (, and) because of this (yasmāt-tataḥ), he (asau) Enters or Knows the Pīṭha (pīṭha-kraḥ). || 2/9 ||
कर्मेन्द्रियात्मनो यागाच्छून्यान्तं यावदास्थितः ।
उद्योगादिक्रमः काये बहिः पृथ्व्याद्यनुक्रमात् ॥२/१०॥
Karmendriyātmano yāgācchūnyāntaṃ yāvadāsthitaḥ |
Udyogādikramaḥ kāye bahiḥ pṛthvyādyanukramāt || 2/10 ||
During (the phase which begins with) (yāvat) Sacrifice (yāgāt) (that is) characterized by the organs of action (karma-īndriya-ātmanaḥ) (and) ends with the void (śūnya-āntam), the processes of continuous endeavour --i.e. spiritual effort--, etc. (ut-yoga-ādi-kramaḥ) rests (āsthitaḥ) in the (aforesaid) external group or habitation --lit. body-- (bahiḥ…kāye), because of the succession of earth element, etc. (pṛthvī-ādi-anu-kramāt). || 2/10 ||
पूर्वं पूर्वं महाव्याप्तिरत्र सर्वत्र वर्तते ।
आश्रयाश्रयिभावश्चाप्यविभिन्नतया स्थितः ॥२/११॥
Pūrvaṃ pūrvaṃ mahāvyāptiratra sarvatra vartate |
Āśrayāśrayibhāvaścāpyavibhinnatayā sthitaḥ || 2/11 ||
(But) above or beyond (all this) (pūrvam...pūrvam), the Great Pervasion --i.e. Universal Consciousness-- (mahā-vyāptiḥ) is revolving there (like a wheel) --i.e. exists-- (vartate…atra) in Perfection (sarvatra), and (ca) even (api) the appearance or nature of (both the) supporter and the supported --i.e. the worshipped and the worshipper-- (āśraya-āśrayi-bhāvaḥ) rests (sthitaḥ) in the condition of being completely unchanged --i.e. they shine as being the same-- (avibhinnatayā). || 2/11 ||
निशावरणरूपत्वादनन्तत्वादनाकुला ।
पीठस्वरूपे व्योमेशि विश्रान्तिः सर्वसंविदाम् ॥२/१२॥
Niśāvaraṇarūpatvādanantatvādanākulā |
Pīṭhasvarūpe vyomeśi viśrāntiḥ sarvasaṃvidām || 2/12 ||
Because of (Its) Unveiled (and) Eternal State (niś-āvaraṇa-rūpa-tvāt…ananta-tvāt), (It) is Vyomeśi or the Mistress of the Sky (vyoman-īśi), the Calm (anākulā) Reposing (viśrāntiḥ) of all the perceptions (sarva-saṃvidām) in the Essential Nature of the Pīṭha --i.e. in oneself-- (pīṭha-sva-rūpe). || 2/12 ||
अन्तश्शून्यात्मना काये सैव पठितया स्थिता ।
यः कर्मेन्द्रियपर्यन्तः संवित्स्फारस्तदाश्रयः ॥२/१३॥
Antaśśūnyātmanā kāye saiva paṭhitayā sthitā |
Yaḥ karmendriyaparyantaḥ saṃvitsphārastadāśrayaḥ || 2/13 ||
Only (eva) She (sā) rests (sthitā) in the body (kāye) through the aforesaid nature of the inner void (antaḥ-śūnya-ātmanā…paṭhitayā) which (yaḥ) extends as far as the organs of action (karma-indriya-paryantaḥ) as the Expansion (and) the Seat of Consciousness (saṃvit-sphāraḥ…tat-āśrayaḥ). || 2/13 ||
पातादारभ्य पृथिवीपर्यन्तं यज्जडात्मकम् ।
एतस्यैवाश्रयत्वेन नभः पीठकला बहिः ॥२/१४॥
Pātādārabhya pṛthivīparyantaṃ yajjaḍātmakam |
Etasyaivāśrayatvena nabhaḥ pīṭhakalā bahiḥ || 2/14 ||
Having begun with descending (pātāt-ārabhya) even down to the earth element (pṛthivī-paryantam), which (yat) is the nature of lifelessness (jaḍa-ātmakam), through Its own condition of being the Shelter (etasya…eva…āśrayatvena), the Sky is (nabhaḥ) the outer (bahiḥ) Portion of the Pīṭha (pīṭha-kalā). || 2/14 ||
अकालकलिते व्योम्नि स्पन्दमाना तु या चिति ।
कालदाहैकभूः सैषा श्मशानं खेचरी मता ॥२/१५॥
Akālakalite vyomni spandamānā tu yā citi |
Kāladāhaikabhūḥ saiṣā śmaśānaṃ khecarī matā || 2/15 ||
In the Sky (vyomni) (which) is not divided by Time --lit. furnished with the absence of Time-- (a-kāla-kalite), (that) which (yā) is Vibrating --i.e. Existing-- (spanda-mānā) is nothing but (tu) the Power of Consciousness (citi) born only from the Burning of Time (kāla-dāha-eka-bhūḥ). (Therefore,) She (sā) is this (eṣā) Cremation Ground (śmaśānam), (and She is) considered to be (matā) Khecarī --i.e. the Goddess Who exists in the Sky of Consciousness-- (khecarī). || 2/15 ||
अपवेद्ये सुषुप्तेषु प्राणः स्पन्दनशक्तिमान् ।
कालं ग्रसति देहान्तः श्मशानं स तथा स्मृतः ॥२/१६॥
Apavedye suṣupteṣu prāṇaḥ spandanaśaktimān |
Kālaṃ grasati dehāntaḥ śmaśānaṃ sa tathā smṛtaḥ || 2/16 ||
In (that kind of) deep sleep (suṣupteṣu) which is ‘apavedya’ or ‘not linked to knowable objects’ (apavedye), the vital energy --i.e. prāṇa-- (prāṇaḥ) possesses or holds the Power of Pulsation (spandana-śaktimān), (and It is) the end of the body (of objectivity) (deha-antaḥ) (which) consumes (grasati) Time (kālam); therefore (tathā), it (saḥ) is called (smṛtaḥ) ‘Śmaśāna’ or Cremation Ground (śmaśānam). || 2/16 ||
वेद्यस्य कलनारूपे कालस्त्वपि समाप्यते ।
कालग्रसनशीलत्वात्त्वक्श्मशानं तु सा बहिः ॥२/१७॥
Vedyasya kalanārūpe kālastvapi samāpyate |
Kālagrasanaśīlatvāttvakśmaśānaṃ tu sā bahiḥ || 2/17 ||
Though (api) Time (kālaḥ) is obtained (samāpyate) in the appearance or nature (which) encourages (kalanā-rūpe) objectivity (vedyasya), but (tu) because of the condition of the tendency of devouring Time (kāla-grasana-śīla-tvāt), She --i.e. Consciousness-- (sā) (becomes like) skin (tvak), (as) the external (bahiḥ) Cremation Ground (śmaśānaṃ). || 2/17 ||
एतद्रूपं परं क्षेत्रं प्रकाशानन्दभूमिगम् ।
पालये * * * * भ्यां भूपरिक्षेत्रपस्ततः ॥२/१८॥
बुद्धिप्रमाता देहान्तः शून्यप्राणमयं यतः ।
क्षेत्रं पालयते तेन क्षेत्रेशश्चैव तन्मयः ॥२/१९॥
बाह्येऽपि विषये तेजस्त्वङ्नभोमण्डलात्मकम् ।
क्षेत्रं पालयते तेन तदात्मत्वेन सैव तत् ॥२/२०॥
Etadrūpaṃ paraṃ kṣetraṃ prakāśānandabhūmigam |
Pālaye * * * * bhyāṃ bhūparikṣetrapastataḥ || 2/18 ||
Buddhipramātā dehāntaḥ śūnyaprāṇamayaṃ yataḥ |
Kṣetraṃ pālayate tena kṣetreśaścaiva tanmayaḥ || 2/19 ||
Bāhye'pi viṣaye tejastvaṅnabhomaṇḍalātmakam |
Kṣetraṃ pālayate tena tadātmatvena saiva tat || 2/20 ||
This (etat) Nature or Form --i.e. Cremation Ground-- (rūpam) is the Supreme (param) Field (kṣetram) pervading the Stage of Light and Bliss (prakāśa-ānanda-bhūmigam) ****, consequently (tataḥ), it is the Protector of the lower field of existence --i.e. earth-- (bhū-pari-kṣetra-paḥ). The experiencer of the intellect (buddhi-pramātā) is beyond the body (deha-antaḥ), and (ca) since (yataḥ) the field (kṣetram) -made of the void and vital energy (śūnya-prāṇa-mayam)- is protected (pālayate) by him (tena), only (eva) the Lord of the Field (kṣetra-īśaḥ) consists of that --i.e. of the Inner Field-- (tat-mayaḥ). Even (api) in the outer (bāhye) sphere of objects (viṣaye), the field (kṣetram) has the nature of ‘fire’, ‘touch’ (and) ‘the sky’ (of Consciousness) (tejas-tvak-nabhaḥ-maṇḍala-ātmakam), (so it) is protected (pālayate) by (tena) Its Essence (tat-ātmatvena), (and) that --i.e. the field-- (tat) is only (eva) Her --i.e. Consciousness-- (sā). || 2/18-20 ||
विश्वाभासमयं ज्ञानं यद्गतं परसंविदि ।
सामरस्यात्मना सैषा मेलः संहारभक्षिणी ॥२/२१॥
Viśvābhāsamayaṃ jñānaṃ yadgataṃ parasaṃvidi |
Sāmarasyātmanā saiṣā melaḥ saṃhārabhakṣiṇī || 2/21 ||
The Knowledge (jñānam) which (yat) consists of the Splendour of the World (viśva-ābhāsa-mayam) is contained (gatam) in Supreme Consciousness (para-saṃvidi). By means of the Essence of the Taste of Oneness (sāmarasya-ātmanā), She (sā) is this (eṣā) Saṃhārabhakṣiṇī or the Consumer of Withdrawal (saṃhāra-bhakṣiṇī), the Encounter or Union (melaḥ). || 2/21 ||
आभासानां स संहारो या प्रकाशान्तरास्थितिः ।
सामरस्यात्मना सैषा प्रत्यावृत्त्या समन्ततः ॥२/२२॥
भक्षयत्यान्तरस्पर्शादतः संहारभक्षिणी ।
विषयाभोगसम्भूतचमत्कारोपबृंहितम् ॥२/२३॥
Ābhāsānāṃ sa saṃhāro yā prakāśāntarāsthitiḥ |
Sāmarasyātmanā saiṣā pratyāvṛttyā samantataḥ || 2/22 ||
Bhakṣayatyāntarasparśādataḥ saṃhārabhakṣiṇī |
Viṣayābhogasambhūtacamatkāropabṛṃhitam || 2/23 ||
Through the Nature of the Taste of Oneness (sāmarasya-ātmanā), the (saḥ) Dissolution (saṃhāraḥ) of Appearances (ābhāsānām) is this (eṣā) Which (yā) exists as the Center of Light (prakāśa-antarā-sthitiḥ). By completely (samantataḥ) turning back (to the Self) (prati-āvṛttyā), (She) devours (bhakṣayati) through Inner Touch (āntara-sparśāt); hence (ataḥ), She (sā) is Saṃhārabhakṣiṇī (saṃhāra-bhakṣiṇī), (Who is) empowered by the amazement (which is) produced from the (enlightened) enjoyment of the objects (viṣaya-ābhoga-sambhūta-camatkāra-upabṛṃhitam). || 2/22-23 ||
बुद्धीन्द्रियाभासमयं ज्ञानं यत्रोपशाम्यति ।
बीजभावात्मना मेलः स्निग्धो यः प्रत्यगात्मना ॥२/२४॥
Buddhīndriyābhāsamayaṃ jñānaṃ yatropaśāmyati |
Bījabhāvātmanā melaḥ snigdho yaḥ pratyagātmanā || 2/24 ||
Where (yatra) the Knowledge (jñānam) (which) consists of the appearance of the organs of cognition (buddhi-indriya-ābhāsa-mayam) becomes calm (upaśāmyati), the Encounter (takes place) (melaḥ), which (yaḥ) sticks (snigdhaḥ) to the individual soul (pratyagātmanā) by means of ‘Being the Seed --i.e. because such a Knowledge which takes place in Encounter is I-consciousness-- (bīja-bhāva-ātmanā). || 2/24 ||
अ * वता बहिर्येयं प्रतिबिम्बग्रहक्षमा ।
साम्यान्तररसास्वादमेलापात्मानुभूयते ॥२/२५॥
A * vatā bahiryeyaṃ pratibimbagrahakṣamā |
Sāmyāntararasāsvādamelāpātmānubhūyate || 2/25 ||
This (iyam) which (yā) is capable of perceiving reflections (of Consciousness in the form of objects) (prati-bimba-graha-kṣamā) is the external (bahiḥ), (which) is said to be * (vatā) experienced (anubhūyate) (as) the Essence of Melāpa or Encounter with the Inner perception of the Nectar of Sameness (sāmya-āntara-rasa-āsvāda-melāpa-ātmā). || 2/25 ||
वासनावेधसंस्कारसामरस्यात्मना स्थितिः ।
आहन्यमाने रभसात्परतर्पणहेतुतः ॥२/२६॥
Vāsanāvedhasaṃskārasāmarasyātmanā sthitiḥ |
Āhanyamāne rabhasātparatarpaṇahetutaḥ || 2/26 ||
(It is) maintained (sthitiḥ) by the nature of the sameness of the latent impressions penetrated by the tendencies of “feelings” (vāsanā-vedha-saṃskāra-sāmarasya-ātmanā) due to the ardent desire for the cause of Supreme Satiety (para-tarpaṇa-hetutaḥ…rabhasāt) of ‘being imperishable’ (āhanyamāne). || 2/26 ||
पूर्णान्तरमहारावद्रावणादलिकुलाकुला ।
निरावरणदुर्लक्ष्यस्वविश्रान्तिपदोन्मुखी ॥२/२७॥
Pūrṇāntaramahārāvadrāvaṇādalikulākulā |
Nirāvaraṇadurlakṣyasvaviśrāntipadonmukhī || 2/27 ||
(Being) eagerly occupied with the ‘swarm of bees’ (fond of the Nectar of the Self) (ali-kula-akulā) because of the oozing of the Great (and) Pure Inner Sound (of I-consciousness) (pūrṇa-antara-mahā-rāva-drāvaṇāt) (is) waiting for one’s own ‘hard to see’ Resting Place (to be) revealed (nirāvaraṇa-durlakṣya-sva-viśrānti-pada-unmukhī). || 2/27 ||
आद्ययागमयी येयं गभीरोदारभूमिका ।
रौद्ररौद्रेश्वरी यागस्तस्मादिष्टो गुरूत्तमैः ॥२/२८॥
Ādyayāgamayī yeyaṃ gabhīrodārabhūmikā |
Raudraraudreśvarī yāgastasmādiṣṭo gurūttamaiḥ || 2/28 ||
This (iyam) Raudraraudreśvarī or the Terrible Mistress of Rudra --i.e. Śrīmaṅgalā-- (raudra-raudra-īśvarī) Who (yā) is the Mysterious Exalted (Resting) Stage (gabhīra-udāra-bhūmikā) is made of the Primordial Sacrifice --i.e. the Union of subject and object-- (ādya-yāga-mayī). Therefore (tasmāt), Sacrifice (yāgaḥ) is desired (iṣṭaḥ) by the Superior Power of the Guru (guru-uttamaiḥ). || 2/28 ||
अलंग्रासं क्रमः सोऽयं महासाहसजन्मभूः ।
अधिकप्रियमेलापाद्धठमेलोपलक्षणः ॥२/२९॥
Alaṃgrāsaṃ kramaḥ so'yaṃ mahāsāhasajanmabhūḥ |
Adhikapriyamelāpāddhaṭhamelopalakṣaṇaḥ || 2/29 ||
This is (ayam) the (saḥ) Process (kramaḥ) of Complete Devouring (alam-grāsam) (which rises from) numerous Priyamelāpa-s or Encounters (with the Power of one’s own Self) which are pleasant --i.e. expand in succession-- (adhika-priya-melāpāt) (, and which is) the birthplace of Mahāsāhasa or Extreme Audacity (mahā-sāhasa-janma-bhūḥ) (that is the Process which) implies Haṭhamela or Violent Encounter --i.e. Encounter that is not sequential because it marks Final Union according to Its ‘non-sequential’ nature-- (haṭha-mela-upalakṣaṇaḥ). || 2/29 ||
अन्तःकायेऽपि ये भावा ह्युक्ताः कर्मेन्द्रियैः स्फुटाः ।
तत्क्षणे विस्मृतिस्तेषामाकाङ्क्षायाः परिक्षयात् ॥२/३०॥
Antaḥkāye'pi ye bhāvā hyuktāḥ karmendriyaiḥ sphuṭāḥ |
Tatkṣaṇe vismṛtisteṣāmākāṅkṣāyāḥ parikṣayāt || 2/30 ||
(There are) entities (bhāvāḥ), who are (ye) said to be (uktāḥ) clearly visible (sphuṭāḥ) through the organs of actions (karma-indriyaiḥ), even in the inner body --i.e. in one’s mind-- (antaḥ-kāye…api), (but one) forgets them (teṣām…vismṛtiḥ) immediately (tat-kṣaṇe) (when there is) dissolution (parikṣayāt) of the need of any more words (ākāṅkṣāyāḥ). || 2/30 ||
सान्तरीयकविश्रान्तिर्योऽयं यागः स्वसाक्षितः ।
अत्रानुगुण्यमेतस्या देव्याः सञ्चेत्यते स्फुटम् ॥२/३१॥
Sāntarīyakaviśrāntiryo'yaṃ yāgaḥ svasākṣitaḥ |
Atrānuguṇyametasyā devyāḥ sañcetyate sphuṭam || 2/31 ||
The (sā) Reposing in one’s inherent nature --lit. inner garment-- (antarīyaka-viśrāntiḥ) is this (ayam) Sacrifice (yāgaḥ) (that is) one’s own evidence (sva-sākṣitaḥ) which is (yaḥ) clearly (sphuṭam) perceived (sañcetyate) there (atra) through this (etasyāḥ) Goddess (devyāḥ) as homogeneousness (ānuguṇyam). || 2/31 ||
दृश्यते यत्तया पृथ्वी तत्तत्कर्मव्यपाश्रया ।
स यागो यत्र भावानां विश्रान्तिः समनन्तरम् ॥२/३२॥
Dṛśyate yattayā pṛthvī tattatkarmavyapāśrayā |
Sa yāgo yatra bhāvānāṃ viśrāntiḥ samanantaram || 2/32 ||
Through Her (tayā), that (tat) which (yat) is pṛthvī or the earth element (pṛthvī) is seen (dṛśyate) as the place of refuge for Her actions (tat-karma-vyapāśrayā). Sacrifice (yāgaḥ) is that (saḥ) in which (yatra) all the entities --i.e. subjects and objects-- (bhāvānām) repose (viśrāntiḥ) immediately (in Oneness) (samanantaram). || 2/32 ||
इत्थं श्मशानतारूपचिज्जडात्मप्रमेयताम् ।
पीठक्रमेण संश्रित्य देवीचक्रं विजृम्भते ॥२/३३॥
Itthaṃ śmaśānatārūpacijjaḍātmaprameyatām |
Pīṭhakrameṇa saṃśritya devīcakraṃ vijṛmbhate || 2/33 ||
Hence (ittham), after taking refuge (saṃśritya) in that state of objective (Consciousness which) consists of lifelessness of Consciousness, (but now) has the form of the State of the Cremation Ground (śmaśāna-tā-rūpa-cit-jaḍa-ātmā-prameya-tām) by means of the Process of the Pīṭha (pīṭha-krameṇa), the Wheel of the Goddess --i.e. the process of actual Self-realization in Her Fivefold Cycle-- (devī-cakram) expands (vijṛmbhate). || 2/33 ||
सर्वव्यापकरूपत्वात्तथा प्रत्यक्षवेदनात् ।
सर्वाद्यन्तप्रतिष्ठानादेतत्सर्वोत्तमत्वतः ॥२/३४॥
Sarvavyāpakarūpatvāttathā pratyakṣavedanāt |
Sarvādyantapratiṣṭhānādetatsarvottamatvataḥ || 2/34 ||
Therefore (tathā), on account of the All-pervading Condition (sarva-vyāpaka-rūpa-tvāt) (, and because of) the perception of (that which) is present before the eyes --i.e. that is always seen, but not recognized by everybody-- (pratyakṣa-vedanāt), (and) because of the act of resting firmly in that (Stage from which everything) comes (and in which everything) ends (sarva-ādi-anta-pratiṣṭhānāt), this (Devīcakram rises) (etat) from the State (that is) the Best of all (sarva-uttama-tva-taḥ). || 2/34 ||
सर्वं सह स्वभावत्वात्परानुग्रहहेतुतः ।
प्रकर्षनातिमात्रत्वात्पीठं प्रणवसंज्ञितम् ॥२/३५॥
Sarvaṃ saha svabhāvatvātparānugrahahetutaḥ |
Prakarṣanātimātratvātpīṭhaṃ praṇavasaṃjñitam || 2/35 ||
Due to the State of one’s own Essential Nature (sva-bhāva-tvāt) (that is) the Cause of Supreme Grace (para-anugraha-hetutaḥ), (and finally) due to the Condition (which) is beyond the measure of expansion (prakarṣana-ati-mātra-tvāt), the Pīṭha or the Seat of Power --i.e. of Self-awareness-- (pīṭham) -including (saha) the world (sarvam)- (becomes That which) is called Praṇava or the Mystical Syllable --i.e. the Heart of all the mantra, ‘I Am’-s-- (praṇava-saṃjñitam). || 2/35 ||
महाचक्रक्रमो योऽयं कथ्यमानो यथायथम् ।
अत्रान्तर्नेत्रनाथस्य प्रकटानुभवोऽभवत् ॥२/३६॥
Mahācakrakramo yo'yaṃ kathyamāno yathāyatham |
Atrāntarnetranāthasya prakaṭānubhavo'bhavat || 2/36 ||
This is (ayam) the Process of the Great Wheel (mahā-cakra-kramaḥ) which (yaḥ) has been explained (kathyamānaḥ) in a proper manner (yathā-yatham). There (atra), the Unlimited Perception of the Evident (prakaṭā-anubhavaḥ) (, which) belongs to the Lord of the Inner Eye (antar-netra-nāthasya), came forth (abhavat). || 2/36 ||
ततो ध्यातं तु तत्पीठं सर्वपीठोत्तमं बहिः ।
योगिनीसिद्धसंसेव्यमुत्तरस्यां दिशि स्थितम् ॥२/३७॥
Tato dhyātaṃ tu tatpīṭhaṃ sarvapīṭhottamaṃ bahiḥ |
Yoginīsiddhasaṃsevyamuttarasyāṃ diśi sthitam || 2/37 ||
Hence (tataḥ), the previously contemplated (dhyātam...tu) Pīṭha (pīṭham), that (tat) is situated (sthitam) in the northern --higher-- (uttarasyām) direction (diśi), is the Highest among all the external Pīṭha-s (sarva-pīṭha-uttamam...bahiḥ) (; therefore, it is) worshipped by the Siddha-s and Yoginī-s (yoginī-siddha-saṃsevyam). || 2/37 ||
धामक्रमस्यापि वपुरन्तरेव निरूपितम् ।
सर्वज्ञानाश्रयत्वेन लोकयात्राप्रतिष्ठितम् ॥२/३८॥
Dhāmakramasyāpi vapurantareva nirūpitam |
Sarvajñānāśrayatvena lokayātrāpratiṣṭhitam || 2/38 ||
The Beauty (vapuḥ), even (api) of the Process of the Abode (of the Goddess of Consciousness) (dhāma-kramasya) is established in worldly affairs --i.e. experienced even in the middle of worldly existence-- (lokayātrā-pratiṣṭhitam) through the State of the Refuge of All-knowledge --i.e. by the Source and Conclusion of all the knowledge that is ‘One is Śiva’-- (sarva-jñāna-āśraya-tvena), (but) discovered (nirūpitam) only (eva) internally --i.e. in the sphere of the Awareness of Oneness-- (antar). || 2/38 ||
यत्र यत्र पतन्त्येता अन्तर्वा यदि वा बहिः ।
संविद्देव्यो व्याप्तिसारास्तद्धाम परिकीर्तितम् ॥२/३९॥
Yatra yatra patantyetā antarvā yadi vā bahiḥ |
Saṃviddevyo vyāptisārāstaddhāma parikīrtitam || 2/39 ||
Wherever (yatra...yatra), -whether (yadi) it be external (bahiḥ) or (vā...vā) internal (antar)-, these (etāḥ) Goddesses of Consciousness (saṃvit-devyaḥ) (Who are) the Essence of Pervasion or Realization (vyāpti-sārāḥ) descend (patanti), (that is) called (parikīrtitam) ‘Her Abode’ (tat-dhāma). || 2/39 ||
यदि काचिदिहान्यास्ति सूक्ष्मा संशय कालिमा ।
प्रमेयलोचनादग्रे सा स्वयं विनिवर्तते ॥२/४०॥
Yadi kācidihānyāsti sūkṣmā saṃśaya kālimā |
Prameyalocanādagre sā svayaṃ vinivartate || 2/40 ||
If (yadi) a subtle (sūkṣmā) doubt (saṃśaya) exists (asti) (like:) ‘Mother Kālī (kālī-mā) is someone (kācit) (who is) different (anyā) here (in this world) --i.e. if one thinks that Mother Kālī is a different being-- (iha)’ (merely) because of the perception of objects (prameya-locanāt), (then) She (sā) previously (agre) disappeared (vinivartate) on Her own (svayam). || 2/40 ||
प्रत्यक्षकायविषयानुभवैकनिष्ठः ।
पीठक्रमस्य कथितो गुरुसम्प्रदायः ॥२/४१॥
Pratyakṣakāyaviṣayānubhavaikaniṣṭhaḥ |
Pīṭhakramasya kathito gurusampradāyaḥ || 2/41 ||
The explained (condition of) (kathitaḥ) ‘being reposed solely on the experience of the collection of sensual perceptions (that is truly the body of Consciousness)’ (pratyakṣa-kāya-viṣaya-anubhava-eka-niṣṭhaḥ) is the Gurusampradāya or the Guru’s Oral Transmission (guru-sampradāyaḥ) about the Process of the Pīṭha (pīṭha-kramasya). || 2/41 ||
अत्रैव दत्तहृदया विलयं नयन्ति ।
मिथ्याविकल्पजनितं भवमोक्षजालम् ॥२/४२॥
Atraiva dattahṛdayā vilayaṃ nayanti |
Mithyāvikalpajanitaṃ bhavamokṣajālam || 2/42 ||
Only then (atra…eva), the Divine Understanding (that is) Given (by the Guru) (datta-hṛdayāḥ) leads (nayanti) to the Dissolution (vilayam) of the (conceptual) trap of Saṃsāra and Liberation (bhava-mokṣa-jālam) (that is) born from false thoughts (mithyā-vikalpa-janitam). || 2/42 ||
इति श्रीमहानयप्रकाशे पीठस्वरूपनिरूपणं नाम द्वितीयोल्लासः॥
Iti śrīmahānayaprakāśe pīṭhasvarūpanirūpaṇaṃ nāma dvitīyollāsaḥ ||
Here ends (iti) the Second Outpouring (dvitīya-ullāsaḥ) with the name of (nāma) ‘Pīṭhasvarūpanirūpaṇam’ or ‘Defining the Essential Nature of the Pīṭha’ (pīṭha-svarūpa-nirūpaṇam) in venerable Mahānayaprakāśa (śrī-mahā-ānaya-prakāśe). ||
Third Outpouring: Vyomeśvarīcakranirūpaṇam
Investigation of the Wheel of Vyomeśvarī or the Mistress of the Sky
उदयावभासकालग्रासादीनां स्वरूपविश्रान्तिः ।
आकुञ्चनप्रसारणवशतो यत्रास्ति तत्पदं नत्वा ॥३/१॥
आमूलं विश्वविभवप्रस्पन्दनयुक्तिसुन्दरोदारम् ।
प्रातीतिकस्वरूपं ब्रूमो व्योमेश्वरीचक्रम् ॥३/२॥
पीठक्रमे यत्प्रकटं रश्मिचक्रं प्रतिष्ठितम् ।
आमूलात्तस्य संस्थानं कथ्यते संविदुन्मना ॥३/३॥
Udayāvabhāsakālagrāsādīnāṃ svarūpaviśrāntiḥ |
Ākuñcanaprasāraṇavaśato yatrāsti tatpadaṃ natvā || 3/1 ||
Āmūlaṃ viśvavibhavapraspandanayuktisundarodāram |
Prātītikasvarūpaṃ brūmo vyomeśvarīcakram || 3/2 ||
Pīṭhakrame yatprakaṭaṃ raśmicakraṃ pratiṣṭhitam |
Āmūlāttasya saṃsthānaṃ kathyate saṃvidunmanā || 3/3 ||
After bowing down (natvā) to that Root Condition (tat-padam…āmūlam) in which (yatra) the ‘Resting in the Essential Nature’ (sva-rūpa-viśrāntiḥ) of manifestation, maintenance and dissolution or the ‘consuming of Time’, etc. --i.e. of all the universal activites-- (udaya-avabhāsa-kāla-grāsa-ādīnām) (shines) due to the influence of contraction and expansion (ākuñcana-prasāraṇa-vaśataḥ), (It becomes) the Obvious Essential Nature (prātītika-sva-rūpam) (Which) is the Greatness of that Beauty (which) takes place as the Pulsation of the Glory of the universe (viśva-vibhava-praspandana-yukti-sundara-udāram).
We call (that Root Condition) (brūmaḥ) the Wheel of Vyomeśvarī or the Mistress of the Sky (vyoma-īśvarī-cakram), Which (yat) is the clearly manifested (prakaṭam) Wheel of the Rays of Consciousness --i.e. Universal Consciousness-- (raśmi-cakram) (That is) rooted (pratiṣṭhitam) in the Process of the Pīṭha or the Seat of the Power (of Self-awareness) (pīṭha-krame). Its (tasya) Resting or Abode (saṃsthānam) (, Which rises) from the Root (āmūlāt), is called (kathyate) ‘the mindless state of Consciousness’ (saṃvit-unmanā). || 3/1-3 ||
शब्दादिपञ्चवर्गात्मविश्वं हि यदिदं स्थितम् ।
न शक्यं तदपह्नोतुं स्वसंवेदनसिद्धितः ॥३/४॥
Śabdādipañcavargātmaviśvaṃ hi yadidaṃ sthitam |
Na śakyaṃ tadapahnotuṃ svasaṃvedanasiddhitaḥ || 3/4 ||
This (idam) universe (which) is made of the fivefold group beginning with śabda, etc. --i.e. with the tanmātra-s-- (śabda-ādi-pañca-varga-ātmā-viśvam…hi) (is that) which (yat) is Maintained (sthitam) because of one’s own performance of perception (sva-saṃvedana-siddhitaḥ), (so) it is (tat) undeniable (na...śakyam…apahnotum). || 3/4 ||
संवेदनाद्बहिर्भावेनास्य सिद्धिः कथञ्चन ।
ज्ञानात्मतां विना यस्माद्बाह्यतापि न सिध्यति ॥३/५॥
Saṃvedanādbahirbhāvenāsya siddhiḥ kathañcana |
Jñānātmatāṃ vinā yasmādbāhyatāpi na sidhyati || 3/5 ||
Because of the perception (of the universe) (saṃvedanāt), its (asya) establishment (siddhiḥ) somehow (kathañcana) (appears) as external existence (bahir-bhāvena). Without (vinā) the nature of sensory perception (jñāna-ātmatām); therefore (yasmāt), not even (api…na) the condition of external existence (bāhya-tā) becomes fulfilled (sidhyati). || 3/5 ||
अतो बाह्यात्मता लोके शरीरापेक्षया स्थिता ।
संवेदनं पृथक्तस्य सर्वज्ञेनापि दुष्करम् ॥३/६॥
Ato bāhyātmatā loke śarīrāpekṣayā sthitā |
Saṃvedanaṃ pṛthaktasya sarvajñenāpi duṣkaram || 3/6 ||
Hence (ataḥ), the nature of externality (bāhya-ātmatā) in the world (loke) is established (sthitā) by means of being dependent on the body (śarīra-apekṣayā); (so,) without (pṛthak) it --i.e. the body-- (tasya), perception (saṃvedanam) is impossible (duṣkaram) even (na…api) by an omniscient one (sarvajñena). || 3/6 ||
अतः संवेदनायत्ता सत्ता विश्वस्य सर्वतः ।
ज्ञानाधिकत्वात्सिद्धेस्तु न माया नापि वासना ॥३/७॥
Ataḥ saṃvedanāyattā sattā viśvasya sarvataḥ |
Jñānādhikatvātsiddhestu na māyā nāpi vāsanā || 3/7 ||
Moreover (ataḥ), the existence (sattā) of the universe (viśvasya) rests or dependent on perception (saṃvedana-āyattā) everywhere (sarvataḥ). Because of the predominance of the Knowledge (of the world) (jñāna-ādhikatvāt) due to (Spiritual) Success (siddheḥ…tu), truly (tu) no (na) illusion (māyā) and not (na) even (api) latent impressions (arise) (vāsanā). || 3/7 ||
दिग्देशकालाकारादिकलातङ्कविवर्जितम् ।
कल्प्यविश्वात्मकत्वेऽपि तदुत्तीर्णतया स्थितम् ॥३/८॥
Digdeśakālākārādikalātaṅkavivarjitam |
Kalpyaviśvātmakatve'pi taduttīrṇatayā sthitam || 3/8 ||
(Such Unlimited Perception) is free of fear (which) begins with the appearance of time and distant space (dig-deśa-kāla-ākāra-ādi-kalā-ātaṅka-vivarjitam), (so) by transcending these (tad-uttīrṇatayā), (Unlimited Perception) remains (sthitam) even (api) in the condition of the created universe (kalpya-viśva-ātmaka-tve). || 3/8 ||
ननु विश्वमयी संवित्सर्वस्यानुभवात्स्थिता ।
तदुत्तीर्णस्वरूपायास्तस्या नानुभवस्तदा ॥३/९॥
प्रथैव चेत्कथं विश्वं चिन्मात्रं हि प्रशेक्ष्यति ।
निरावरणरूपायाश्चितो विश्वात्मता कुतः ॥३/१०॥
Nanu viśvamayī saṃvitsarvasyānubhavātsthitā |
Taduttīrṇasvarūpāyāstasyā nānubhavastadā || 3/9 ||
Prathaiva cetkathaṃ viśvaṃ cinmātraṃ hi praśekṣyati |
Nirāvaraṇarūpāyāścito viśvātmatā kutaḥ || 3/10 ||
An objection (nanu): (If) Consciousness (saṃvit) (, of which) the universe is made --i.e. Universal Consciousness-- (viśva-mayī), is established (sthitā) because of the perception (anubhavāt) of everything (sarvasya), then (tadā) through Her universe-transcending Essential Nature (tasyāḥ…tat-uttīrṇa-sva-rūpāyāḥ), no (na) direct perception (of anything could take place) (anubhavaḥ)…so (cet), how (katham) the universe (viśvam), (which) is indeed (hi) only Consciousness (cit-mātram), will remain (praśekṣyati) merely (eva) (in the form of) perception (prathā)? (Moreover,) where (kutaḥ) the essence of the universe (takes place) (viśva-ātmatā) when the nature of Consciousness is unveiled (citaḥ…nirāvaraṇa-rūpāyāḥ)? || 3/9-10 ||
Notes:
If Supreme Consciousness is beyond the universe, then why state that Supreme Consciousness is Universal Consciousness?
नीलप्रकारो नीलात्मा प्रकाशातिशयो न चेत् ।
नीलप्रकारो नैव स्यादात्मसंवित्प्रथाबलात् ॥३/११॥
Nīlaprakāro nīlātmā prakāśātiśayo na cet |
Nīlaprakāro naiva syādātmasaṃvitprathābalāt || 3/11 ||
The nature of an object --lit. ‘of blue’, which refers to the nature or existence of objects in general-- (nīla-prakāraḥ), is the eminence of Prakāśa or Light (prakāśa-atiśayaḥ) (which) consists of an object (nīla-ātmā). Otherwise (na…cet), the nature or appearance of an object (nīla-prakāraḥ) actually (syāt) never (na…eva) (takes place) due to the Power of Expansion of the Consciousness or Awareness of the Self (ātmā-saṃvit-prathā-balāt). || 3/11 ||
तस्मान्नीलप्रकाशो यः स नीलातिशयात्मकः ।
नीलाभिन्नप्रथासिद्धा नीलताप्यनुभूयते ॥३/१२॥
Tasmānnīlaprakāśo yaḥ sa nīlātiśayātmakaḥ |
Nīlābhinnaprathāsiddhā nīlatāpyanubhūyate || 3/12 ||
Therefore (tasmāt), that (saḥ) Light of an object (nīla-prakāśaḥ) which (yaḥ) is characterized by the eminence of an object (nīla-atiśaya-ātmakaḥ) is experienced (anubhūyate) even (api) as the state or condition of an object (nīla-tā) (that is) acquired through the unbroken perception of that object (nīla-abhinna-prathā-siddhā). || 3/12 ||
तस्याः प्रथैकरूपत्वे नीलनिह्नवसम्भवः ।
प्रथा बहिष्त्वेऽप्येषैव न्यायोक्तिर्यदतः पृथक् ॥३/१३॥
वासनाहेतुवैचित्र्याद्विश्ववैचित्र्यसङ्गतिः ।
न तु शुद्धस्वरूपायाः प्रथाया एव जृम्भणात् ॥३/१४॥
प्रकाशमानं विश्वं तदित्युक्तिरुपपद्यते ।
प्रकाश एव विश्वं तु सर्वानुभववासितम् ॥३/१५॥
Tasyāḥ prathaikarūpatve nīlanihnavasambhavaḥ |
Prathā bahiṣtve'pyeṣaiva nyāyoktiryadataḥ pṛthak || 3/13 ||
Vāsanāhetuvaicitryādviśvavaicitryasaṅgatiḥ |
Na tu śuddhasvarūpāyāḥ prathāyā eva jṛmbhaṇāt || 3/14 ||
Prakāśamānaṃ viśvaṃ tadityuktirupapadyate |
Prakāśa eva viśvaṃ tu sarvānubhavavāsitam || 3/15 ||
Its --i.e. an object’s-- (tasyāḥ) perception (prathā) in uniformity --i.e. in oneness with its perceiving subject-- (eka-rūpa-tve) is the possibility of the denial of its objectivity --i.e. difference from one’s own Self-- (nīla-nihnava-sambhavaḥ), (as) only (eva) this (eṣā) perception or manifestation (of objects) (prathā) is declared by logic (nyāya-uktiḥ) even (api) in outwardness (bahiṣtve).
(So,) the shining (prakāśa-mānam) universe (viśvam) is (iti) that (tat) which (yat) is proclaimed (in mind) (uktiḥ) (and) occurs (upapadyate), (but) only (eva) Prakāśa or Light (prakāśaḥ) is truly (tu) the universe (viśvam) (that is) influenced by the direct perception of everything (sarva-anubhava-vāsitam).
Hence (ataḥ), without (pṛthak) the manifoldness of the cause of impressions (, in which logic works) (vāsanā-hetu-vaicitryāt), there is no experience of the manifoldness of the universe (viśva-vaicitrya-saṅgatiḥ…na…tu), because of the blossoming (jṛmbhaṇāt) of the Expansion (prathāyā…eva) of pure Essential Nature (śuddha-sva-rūpāyāḥ). || 3/13-15 ||
विश्वोत्तीर्णप्रकाशस्तु स्वतन्त्रो नानुभूयते ।
यदतः स्वप्रथोऽप्येषः सिद्धो विश्वनियन्त्रितः ॥३/१६॥
Viśvottīrṇaprakāśastu svatantro nānubhūyate |
Yadataḥ svapratho'pyeṣaḥ siddho viśvaniyantritaḥ || 3/16 ||
The Light (which) transcends the universe (viśva-uttīrṇa-prakāśaḥ…tu) is Freedom (svatantraḥ), which (yat) is therefore (ataḥ) not (na) experienced (as an object) (anubhūyate), (as) this (eṣaḥ) is also (api) attained (siddhaḥ) self-perception or expansion (sva-prathaḥ) (which is) dependent on the universe (viśva-niyantritaḥ). || 3/16 ||
अत्रोच्यते यदुक्तं तु विश्वोत्तीर्णचितिः कथम् ।
सञ्चेत्यते समाविश्य विश्वानुभवभूमिकाम् ॥३/१७॥
Atrocyate yaduktaṃ tu viśvottīrṇacitiḥ katham |
Sañcetyate samāviśya viśvānubhavabhūmikām || 3/17 ||
How (katham) the aforesaid (ucyate) universe-trascending Power of Consciousness (viśva-uttīrṇa-citiḥ) is experienced (sañcetyate) there (atra), after entering (samāviśya) (that) which (yat) is said to be (uktam…tu) the stage of the perception of the universe --i.e. how to transcend the perception of the universe during the perception of the universe-- (viśva-anubhava-bhūmikām)? || 3/17 ||
Notes:
This question displays the influence of duality on the intellect of most
aspirants, though non-duality rests exactly on the real solution of this
problem.
नीलानुभवकाले हि नीलरूषणयोज्झिता ।
निर्विकल्पपराहन्तास्वरूपा प्रथते प्रथा ॥३/१८॥
सविकल्पदशात्वेऽपि सुखनीलादिसंविदाम् ।
विशेषानुभवो नास्ति विवादोऽन्तर्बहिष्ठया ॥३/१९॥
Nīlānubhavakāle hi nīlarūṣaṇayojjhitā |
Nirvikalpaparāhantāsvarūpā prathate prathā || 3/18 ||
Savikalpadaśātve'pi sukhanīlādisaṃvidām |
Viśeṣānubhavo nāsti vivādo'ntarbahiṣṭhayā || 3/19 ||
In the moment of objective perception (nīla-anubhava-kāle…hi), the Expansion (of Unlimited Perception) (prathā) (that) is the Essential Nature of Thoughtless Self-awareness (nirvikalpa-parā-ahantā-sva-rūpā) (, and is) free from (ujjhitā) the covering of objectivity (nīla-rūṣaṇayā) Expands (prathate), (and) no (na) experience of differences (viśeṣa-anubhavaḥ) exists (asti) between the cognitions like pleasure and blue --i.e. between objects-- (sukha-nīla-ādi-saṃvidām) and the inner artists --i.e. the subject-- (antar-bahiṣṭhayā) (in the form of) opposition (vivādaḥ). (Not) even (api) in the condition of thoughts (sa-vikalpa-daśā-tve). || 3/18-19 ||
तथैव नीलानुभवादभिन्नोऽपि तदुज्झितः ।
अन्तर्मुखप्रकाशो यः पराहन्तात्मकः स्थितः ॥३/२०॥
Tathaiva nīlānubhavādabhinno'pi tadujjhitaḥ |
Antarmukhaprakāśo yaḥ parāhantātmakaḥ sthitaḥ || 3/20 ||
So (tathā…eva), though (api) Inner Light (antar-mukha-prakāśaḥ), which (yaḥ) consists of Supreme I-ness (parā-ahantā-ātmakaḥ), is not different (abhinnaḥ) from the perception of an object (nīla-anubhavāt), It (always remains) (sthitaḥ) devoid of that --i.e. of the object-- (tat-ujjhitaḥ). || 3/20 ||
हेवाकात्केवलं सोऽन्यैस्तत्त्वज्ञैरुपलभ्यते ।
अन्यथा नीलसंवित्तिरपि नैव प्रसिध्यति ॥३/२१॥
Hevākātkevalaṃ so'nyaistattvajñairupalabhyate |
Anyathā nīlasaṃvittirapi naiva prasidhyati || 3/21 ||
That (saḥ) is attained (upalabhyate) only (kevalam) by the Knowers of Reality (tattva-jñaiḥ), (who) are free of (anyaiḥ) whim --i.e. sudden desire for objectivity-- (hevākāt). Otherwise --i.e. if there is real difference between objects and the subject-- (anyathā), not even the perception of objects (na…eva…nīla-saṃvittiḥ…api) (becomes) successful (prasidhyati). || 3/21 ||
आभासं न विना यस्मात्सत्ता संविद इष्यते ।
आभासोऽपि कथं सिध्येत्किल संवेदनं विना ॥३/२२॥
Ābhāsaṃ na vinā yasmātsattā saṃvida iṣyate |
Ābhāso'pi kathaṃ sidhyetkila saṃvedanaṃ vinā || 3/22 ||
Because (yasmāt) without (vinā) the Splendour of manifestation (ābhāsam), it is said (iṣyate) (that) there is no (na) (Perfect) Existence (sattā) of Consciousness (saṃvidaḥ). How (katham) even (api) the Splendour of manifestation (ābhāsaḥ) is (kila) attained (sidhyet) without (vinā) the act of perception (saṃvedanam)? || 3/22 ||
अन्योन्यापेक्षया हीत्थं नीलसंविन्न सिध्यति ।
आभासनिरपेक्षात्र द्रष्टव्या संविदः स्थितः ॥३/२३॥
Anyonyāpekṣayā hītthaṃ nīlasaṃvinna sidhyati |
Ābhāsanirapekṣātra draṣṭavyā saṃvidaḥ sthitaḥ || 3/23 ||
Thus (ittham), by mutual dependency (anyonya-apekṣayā…hi), perception of an object (nīla-saṃvit) does not (na) become fulfilled (sidhyati); therefore (atra), indifference to manifestation (ābhāsa-nirapekṣā) is to be considered (draṣṭavyā) as ‘Resting’ in Consciousness’ (saṃvidaḥ…sthitaḥ). || 3/23 ||
परतन्त्रस्वतन्त्रत्वे तत्राकिञ्चित्करे यतः ।
नीलानुभवसंसिद्धिं न समर्थयितुं क्षमे ॥३/२४॥
Paratantrasvatantratve tatrākiñcitkare yataḥ |
Nīlānubhavasaṃsiddhiṃ na samarthayituṃ kṣame || 3/24 ||
Since (yataḥ) there (tatra), in that state of freedom (which) is dependent on something else --i.e. in false freedom-- (para-tantra-sva-tantra-tve) (and) creates nothing --i.e. because it is the created not the creator-- (akiñcit-kare), (and) is not capable (na…kṣame) of perceiving (samarthayitum) the perfect state of the (unlimited) perception of an object --i.e. in oneness with the subject-- (nīla-anubhava-saṃsiddhim)… || 3/24 ||
सिद्धेः प्राक्परतन्त्रत्वं समं नीलप्रकाशयोः ।
सिद्धे रूपे स्वतन्त्रत्वं समं नीलप्रकाशयोः ॥३/२५॥
Siddheḥ prākparatantratvaṃ samaṃ nīlaprakāśayoḥ |
Siddhe rūpe svatantratvaṃ samaṃ nīlaprakāśayoḥ || 3/25 ||
…before (prāk) Realization (siddheḥ), the dependent condition (para-tantra-tvam) (looks) identical (samam) with the object and Light (nīla-prakāśayoḥ), (but) in the Nature (rūpe) of Realization (siddhe), the State of Freedom --i.e. Self-dependency-- (sva-tantratvam) becomes identical (samam) with the object and Light (nīla-prakāśayoḥ). || 3/25 ||
अथ नीलं परापेक्षं प्रथयेन्न प्रथा पुनः ।
स्वयम्प्रथनशीलत्वान्नीलमात्मन्यपेक्षते ॥३/२६॥
Atha nīlaṃ parāpekṣaṃ prathayenna prathā punaḥ |
Svayamprathanaśīlatvānnīlamātmanyapekṣate || 3/26 ||
Then --i.e. in real Freedom-- (atha), Expansion (that is nothing but) Perception (prathā) does not (na) create (prathayet) an object (nīlam) (which is) dependent on something else --i.e. other than the Perceiver-- (para-apekṣam) anymore (punaḥ). The object (nīlam) itself (svayam) depends (apekṣate) on the Self (ātmani), because of (its) tendency of spreading out --i.e. in the form of the Expansion of the Self Himself-- (prathana-śīlatvāt). || 3/26 ||
परतन्त्रमतो नीलं स्वतन्त्रा तु प्रथा मता ।
परतन्त्रस्वतन्त्रत्वे तत्राकिञ्चित्करे कथम् ॥३/२७॥
Paratantramato nīlaṃ svatantrā tu prathā matā |
Paratantrasvatantratve tatrākiñcitkare katham || 3/27 ||
Hence (ataḥ), how can (katham) an object (nīlam) (, which is truly) dependent on something else (para-tantram), is (erroneously) considered to be (matā) a self-dependent (sva-tantrā) expansion (prathā) of the state of freedom (which) is dependent on something else --i.e. of false freedom-- (para-tantra-sva-tantra-tve) (, and consequently) creates nothing (akiñcit-kare)? || 3/27 ||
ज्ञातमेतद्यथा नीलमुत्पन्नमपि हेतुतः ।
प्रकाशापेक्षया ह्यक्तं परतन्त्रं न रूपतः ॥३/२८॥
Jñātametadyathā nīlamutpannamapi hetutaḥ |
Prakāśāpekṣayā hyaktaṃ paratantraṃ na rūpataḥ || 3/28 ||
Even (api) this (etat) perceived (jñātam) object (nīlam) comes forth (utpannam) from (its) Cause (hetutaḥ), (and it is) dependent on something else (para-tantram) only (hi) because (yathā) it is anointed (aktam) with dependency on Light --i.e. the Existence of the perceiver-- (prakāśa-apekṣayā), and not (na) because (of its) outward form (rūpataḥ). || 3/28 ||
नीलं नीलात्मके रूपे स्वतन्त्रं न प्रथात्मके ।
प्रकाशस्तु प्रथामात्रादतिरिक्तो न विद्यते ॥३/२९॥
Nīlaṃ nīlātmake rūpe svatantraṃ na prathātmake |
Prakāśastu prathāmātrādatirikto na vidyate || 3/29 ||
In that nature (rūpe) (which) has the characteristic of an object --i.e. in objectivity-- (nīla-ātmake), an object (nīlam) is not (na) self-dependent (sva-tantram), but (tu) Prakāśa or Light (prakāśaḥ), in the nature of Expansion or Perception of an object (prathā-ātmake), does not (na) exist (vidyate) as being different (atiriktaḥ) from the measure of (Its) Expansion (prathā-mātrāt). || 3/29 ||
तावन्मात्रे प्रकाशस्य नीलापेक्षा न युज्यते ।
नीलात्मनि तु नीलस्य प्रथापेक्षास्ति सर्वथा ॥३/३०॥
Tāvanmātre prakāśasya nīlāpekṣā na yujyate |
Nīlātmani tu nīlasya prathāpekṣāsti sarvathā || 3/30 ||
While in that measure (of Expansion) (tāvat…mātre), Light’s (prakāśasya) dependency on objects (nīla-apekṣā) is not (na) to be united with --i.e. does not exist, hence, contemplating on this is useless-- (yujyate), (it is) the objects’s (nīlasya) dependency on Perception (through and in Light) (prathā-apekṣā) (is that which) really (tu) exists (asti) in objectivity (nīla-ātmani) everywhere (sarvathā). || 3/30 ||
नीलात्मकं हि नीलस्य रूपं सिद्धं स्वहेतुतः ।
न प्रकाशात्मकमपि प्रायशोऽन्धादिदर्शनात् ॥३/३१॥
Nīlātmakaṃ hi nīlasya rūpaṃ siddhaṃ svahetutaḥ |
Na prakāśātmakamapi prāyaśo'ndhādidarśanāt || 3/31 ||
The form (rūpam) of an object (nīlasya) (which) has the characteristic of an object --i.e. that which is considered to be an object by its perceiver-- (nīla-ātmakam…hi), though (api) characterized by the nature of Light (prakāśa-ātmakam), it is not (na) realized (siddham) through its own cause (sva-hetutaḥ) mostly (prāyaśaḥ) because of the appearance of darkness, etc. (andha-ādi-darśanāt). || 3/31 ||
प्रकाशरूपे तूत्पन्ने स्वपरप्रथनात्मके ।
यथानुभवसंसिद्धौ सर्वापेक्षा निवर्तते ॥३/३२॥
Prakāśarūpe tūtpanne svaparaprathanātmake |
Yathānubhavasaṃsiddhau sarvāpekṣā nivartate || 3/32 ||
Just as (yathā) in that risen (utpanne) Nature of Light (prakāśa-rūpe…tu) (which is) characterised by the expansion of one’s own Self and ‘the other’ --i.e. by duality-- (sva-para-prathana-ātmake), the consideration of everything in particularity --i.e. observing parts-- (sarva-apekṣā) turns away (nivartate) from the perfection of Unlimited Perception (anubhava-saṃsiddhau). || 3/32 ||
नीलं तर्हि स्वसिद्ध्यर्थं न प्रकाशमपेक्षते ।
प्रकाशस्तूपलम्भार्थं नीलमात्मन्यपेक्षते ॥३/३३॥
Nīlaṃ tarhi svasiddhyarthaṃ na prakāśamapekṣate |
Prakāśastūpalambhārthaṃ nīlamātmanyapekṣate || 3/33 ||
At that moment (tarhi), for the sake of its own accomplishment (sva-siddhi-artham), an object (nīlam) (apparently) does not (na) require (apekṣate) Light (to exist) (prakāśam). Though (tu) Prakāśa or Light (prakāśaḥ), for the sake of obtainment --i.e. perception-- (upalambhārtham) requires (apekṣate) an object (nīlam) (which rests) in the Self --i.e. in Itself-- (ātmani). || 3/33 ||
पारतन्त्र्यं प्रकाशस्य सुतरामित्थमुल्लसेत् ।
आभासरहिता यस्मान्नैतस्योत्पत्तिरिष्यते ॥३/३४॥
Pāratantryaṃ prakāśasya sutarāmitthamullaset |
Ābhāsarahitā yasmānnaitasyotpattiriṣyate || 3/34 ||
Thus (ittham), Prakāsa’s or Light’s (prakāśasya) (state of) ‘dependency on another’ (pāratantryam) shines forth (ullaset) still more (sutarām), since (yasmāt) a product (utpattiḥ) (which is) devoid of Splendour (ābhāsa-rahitā) is recognised (iṣyate) (in such a case as something which) does not (na) belong to It --i.e. to Light-- (etasya). || 3/34 ||
ननु नीलप्रकाशे यः प्रकाशांशो व्यवस्थितः ।
तस्य स्वरूपसत्तार्थं नीलापेक्षा कथं भवेत् ॥३/३५॥
Nanu nīlaprakāśe yaḥ prakāśāṃśo vyavasthitaḥ |
Tasya svarūpasattārthaṃ nīlāpekṣā kathaṃ bhavet || 3/35 ||
An objection (nanu): how is it possible (katham) that a fraction of Prakāśa or Light (prakāśa-aṃśaḥ) which (yaḥ) is contained (vyavasthitaḥ) in the appearance of an object (as the possibility of its perception itself) (nīla-prakāśe) becomes (bhavet) ‘dependent on an object’ (nīla-apekṣā) for the sake of the existence of the object’s Essential Nature (tasya…sva-rūpa-sattā-artham)? || 3/35 ||
स्वरूपलाभः पूर्वस्मात्प्रथांशात्कारणात्मकात् ।
नीलापेक्षा न तत्रास्ति स्वस्फुरत्त्वेन संविदः ॥३/३६॥
Svarūpalābhaḥ pūrvasmātprathāṃśātkāraṇātmakāt |
Nīlāpekṣā na tatrāsti svasphurattvena saṃvidaḥ || 3/36 ||
Attainment of an object’s Essential Nature (takes place) (sva-rūpa-lābhaḥ) because of the first (pūrvasmāt) portion of perception (prathā-aṃśāt) characterized by (the condition of) ‘being its cause’ (kāraṇa-ātmakāt), (so,) ‘dependency on an object’ (nīla-apekṣā) does not (na) exist (asti) there (tatra) due to its own condition of the Splendour (sva-sphurattvena) of Consciousness (saṃvidaḥ). || 3/36 ||
नीलांशस्य प्रथार्थत्वे प्रथापेक्षास्ति वस्तुतः ।
तदेतद्धि स्वतन्त्रत्वं परतन्त्रत्वलक्षणम् ॥३/३७॥
Nīlāṃśasya prathārthatve prathāpekṣāsti vastutaḥ |
Tadetaddhi svatantratvaṃ paratantratvalakṣaṇam || 3/37 ||
The ‘dependency on expansion’ (prathā-apekṣā) actually (vastutaḥ) exists (asti) in the implication of perception (prathā-artha-tve) (in the case of) the portion of an object (nīla-aṃśasya). This (etat) is the (tat) State of Self-dependency (sva-tantratvam) (erroneously) appearing as the state of ‘dependency on something else’ (para-tantra-tva-lakṣaṇam). || 3/37 ||
इत्थं किमेतदुक्तं स्यात्सोपाधि निरुपाधिकम् ।
प्रकाशस्य निजं रूपमथवाप्युभयात्मकम् ॥३/३८॥
Itthaṃ kimetaduktaṃ syātsopādhi nirupādhikam |
Prakāśasya nijaṃ rūpamathavāpyubhayātmakam || 3/38 ||
Therefore (ittham), why (kim) all this (etat) described (uktam) the Absolute --i.e. unlimited-- (nirupādhikam) Innate (nijam) Nature (rūpam) of Prakāśa or Light (prakāśasya) as limited (sopādhi)? Or (athavāpi) (It) may be (syāt) both (ubhaya-ātmakam)? || 3/38 ||
सोपाधि चेदुपाधेश्च तस्य चान्योन्यसंश्रयात् ।
उभयासिद्धितो रूपं सिध्येत्सोपाधिकं कथम् ॥३/३९॥
Sopādhi cedupādheśca tasya cānyonyasaṃśrayāt |
Ubhayāsiddhito rūpaṃ sidhyetsopādhikaṃ katham || 3/39 ||
And (ca…ca) being restricted (sopādhi) by its limitation (upādheḥ) (that is) mutual dependency (tasya…anyonya-saṃśrayāt), how (katham) limited (sopādhikam) nature (rūpam) is attained (sidhyet) due to the attainment of both --i.e. through dependency and non-dependency-- (ubhayā-siddhitaḥ)? || 3/39 ||
अथानुपाधि तद्रूपमुपाधेः प्रथनं कथम् ।
परस्यापरनिष्ठत्वादेवं दुष्येज्जगत्स्थितिः ॥३/४०॥
Athānupādhi tadrūpamupādheḥ prathanaṃ katham |
Parasyāparaniṣṭhatvādevaṃ duṣyejjagatsthitiḥ || 3/40 ||
Moreover (athā), how can (katham) that (tat) innate (and unlimited) (anupādhi) nature (rūpam) be the expansion or perception (prathanam) of limitation (upādheḥ)? (And how) the maintenance of the world (jagat-sthitiḥ) becomes corrupted (duṣyet) due to the condition of being dependent on something else (apara-niṣṭha-tvāt…evam) (that is the nature of being) ‘another’ (parasya)? || 3/40 ||
अथोभयात्मकं रूपं सोपाध्यपि तदुज्झितम् ।
तथा सर्वं समीचीनमिति चेत्तर्हि चेत्यताम् ॥३/४१॥
Athobhayātmakaṃ rūpaṃ sopādhyapi tadujjhitam |
Tathā sarvaṃ samīcīnamiti cettarhi cetyatām || 3/41 ||
Because (athā) the twofold (ubhaya-ātmakam) nature (rūpam) is devoid of that --i.e. mutual dependency-- (tat-ujjhitam) even with limitation (sopādhi…api). Hence (tathā), the world (sarvam) must be known (iti…cet tarhi…cetyatām) at that moment (of its perception) (tarhi) as complete (samīcīnam). || 3/41 ||
तत्रानुपाधि यद्रूपं तस्यानुभवनं कथम् ।
स्वसंवेदनरूपायां निर्विकल्पभुवि स्थितम् ॥३/४२॥
Tatrānupādhi yadrūpaṃ tasyānubhavanaṃ katham |
Svasaṃvedanarūpāyāṃ nirvikalpabhuvi sthitam || 3/42 ||
There (tatra), how (katham) the act of experiencing (anubhavanam) its (tasya) Nature (rūpam) which (yat) is Unlimited (anupādhi) (and) rests (sthitam) in that which arises in thoughtlessness (nirvikalpabhuvi) (that is) the appearance of one’s own perception (takes place) (sva-saṃvedana-rūpāyām)? || 3/42 ||
न चापलापः कर्तव्यः पूर्वदोषप्रसङ्गतः ।
न चानुपाधिरूपस्य नीलांशत्वेन वेदनम् ॥३/४३॥
Na cāpalāpaḥ kartavyaḥ pūrvadoṣaprasaṅgataḥ |
Na cānupādhirūpasya nīlāṃśatvena vedanam || 3/43 ||
And (ca) denial (apalāpaḥ) is not (na) the duty (kartavyaḥ) when the initial darkness occurs (pūrva-doṣa-prasaṅgataḥ), and (ca) it is not (na) (about) knowing (vedanam) the unlimited nature (anupādhi-rūpasya) through the condition of the portion of objects (nīla-aṃśatvena). || 3/43 ||
पराहन्तात्मकं तस्मात्तदसाङ्केतिकं मतम् ।
प्रत्यक्षभेदः कथितो यः स्वसंवेदनात्मकः ॥३/४४॥
Parāhantātmakaṃ tasmāttadasāṅketikaṃ matam |
Pratyakṣabhedaḥ kathito yaḥ svasaṃvedanātmakaḥ || 3/44 ||
Hence (tasmāt), That --i.e. Unlimited Nature-- (tat) is considered (matam) to be the Nature of unconventional Supreme Self-awareness (asāṅketikam…parā-ahantā-ātmakam) (, and) the duality of sensory perception (pratyakṣa-bhedaḥ) is called (kathitaḥ) (that) which (yaḥ) has the characteristic of one’s own experience --i.e. there is nothing to deny then-- (sva-saṃvedana-ātmakaḥ). || 3/44 ||
तत्राशयो नचेदेषस्तद्भेदः किन्निबन्धनः ।
ननु रक्तोदकन्यायाद्भवतोऽपि स्मृतिः कथम् ॥३/४५॥
Tatrāśayo nacedeṣastadbhedaḥ kinnibandhanaḥ |
Nanu raktodakanyāyādbhavato'pi smṛtiḥ katham || 3/45 ||
What causes (kinnibandhanaḥ) this (eṣaḥ) duality of that (tat-bhedaḥ) there (tatra), if (cet) not (na) the dwelling-place or receptacle (āśayaḥ), (and) how (katham…nanu) to remember (smṛtiḥ) even the Lord (bhavataḥ…api) through the proper usage of ‘blood-water’ --i.e. a sacrificial offering-- (rakta-udaka-nyāyāt)? || 3/45 ||
रक्तोदकात्मकं रूपमेकमेव हि तात्त्विकम् ।
विकल्पस्तु स्वशिल्पेन तद्भिनत्ति विशेषतः ॥३/४६॥
Raktodakātmakaṃ rūpamekameva hi tāttvikam |
Vikalpastu svaśilpena tadbhinatti viśeṣataḥ || 3/46 ||
Only the Solitary (ekam…eva) form (of Thoughtlessness) (rūpam), which has the nature of ‘blood-water’ (rakta-udaka-ātmakam), is truly (hi) conformable to reality (tāttvikam), though (tu) a thought (vikalpaḥ) cuts (bhinatti) that (tat) by means of its diversified appearance (sva-śilpena), according to its differences (viśeṣataḥ). || 3/46 ||
तद्वन्नीलप्रकाशात्मरूपमाखण्डतः स्थितम् ।
विकल्पशिल्पतस्तत्र केवलं खण्डनं स्थितम् ॥३/४७॥
अविभागात्मकाद्भासात्तादृशादेव कारणात् ।
कार्यस्य तादृशस्यैव प्रबन्धेन प्रवर्तनम् ॥३/४८॥
Tadvannīlaprakāśātmarūpamākhaṇḍataḥ sthitam |
Vikalpaśilpatastatra kevalaṃ khaṇḍanaṃ sthitam || 3/47 ||
Avibhāgātmakādbhāsāttādṛśādeva kāraṇāt |
Kāryasya tādṛśasyaiva prabandhena pravartanam || 3/48 ||
Thus (tadvat), that Nature (which) is the Essence of the appearance of an object (nīla-prakāśa-ātmā-rūpam) rests (sthitam) in fullness (ākhaṇḍataḥ), (and) only (kevalam) there (tatra) exists (sthitam) the act of dividing (khaṇḍanam) due to the diversified appearance of thoughts (vikalpa-śilpataḥ) (, because such dividing is) engaged (pravartanam) in only (eva) the continuous series (prabandhena) of such (tādṛśasya) a deed --i.e. dividing-- (kāryasya), merely (eva) because of such (tādṛśāt) a cause (kāraṇāt) that is Light (bhāsāt), (which) has the nature of being undivided (avibhāga-ātmakāt). || 3/47-48 ||
अन्योन्याश्रयता यास्तु दोषा वैकल्पिका मताः ।
सम्भवेयुः कथं तत्र निर्विकल्पप्रतिष्ठितौ ॥३/४९॥
Anyonyāśrayatā yāstu doṣā vaikalpikā matāḥ |
Sambhaveyuḥ kathaṃ tatra nirvikalpapratiṣṭhitau || 3/49 ||
The states of mutual dependency (anyonya-āśrayatāḥ) which (yāḥ) are darkness (doṣāḥ) are considered (matāḥ) to be full of doubts (vaikalpikāḥ). How (katham) (they) would find room (sambhaveyuḥ) there (tatra) in a firm stand of thoughtlessness (nirvikalpa-pratiṣṭhitau)? || 3/49 ||
ज्ञातं किन्त्वेष द्विगुणो न्यायो नीलप्रकाशयोः ।
विरोधात्तावदेकत्वं स्याज्जडाजडयोः कथम् ॥३/५०॥
Jñātaṃ kintveṣa dviguṇo nyāyo nīlaprakāśayoḥ |
Virodhāttāvadekatvaṃ syājjaḍājaḍayoḥ katham || 3/50 ||
How could (katham) Unity (eka-tvam) of the lifeless and the Alive (jaḍa-ajaḍayoḥ) actually exists (syāt) while (tāvat) (this Unity is) perceived (jñātam) as a twofold (dviguṇaḥ) logical argument (nyāyaḥ) about the opposition (virodhāt) of object and Light (nīla-prakāśayoḥ) in (those who keep) questioning impudently (because of the illusion of such an imagined opposition) (kintveṣa)? || 3/50 ||
निरंशस्वप्रकाशश्च प्रकाशस्तात्त्विको मतः ।
साङ्गश्चान्यप्रथाधीनोऽप्यभ्यासस्तात्त्विको मतः ॥३/५१॥
Niraṃśasvaprakāśaśca prakāśastāttviko mataḥ |
Sāṅgaścānyaprathādhīno'pyabhyāsastāttviko mataḥ || 3/51 ||
And (ca) Prakāśa or Light (prakāśaḥ) is one’s own undivided or partless Light (nir-aṃśa-sva-prakāśaḥ) (that is) considered (mataḥ) to be Real (tāttvikaḥ). And (ca) even (api) (that which) is dependent on the perception of another (anya-prathā-adhīnaḥ) with all its limbs (sāṅgaḥ) of multiplication (abhyāsaḥ) is considered (mataḥ) to be real --i.e. Light and Its product are equally real-- (tāttvikaḥ). || 3/51 ||
सर्वथैक्येऽन्य * * * सत्यासत्यत्वहानितः ।
एकानेकस्वभावत्वात्स्वभावो न निरुध्यते ॥३/५२॥
Sarvathaikye'nya * * * satyāsatyatvahānitaḥ |
Ekānekasvabhāvatvātsvabhāvo na nirudhyate || 3/52 ||
Everywhere (sarvathā) in oneness (aikye) ***, because of the disappearance of (the ideas of) real and unreal (satya-asatyatva-hānitaḥ) due to the innate nature of the one and the many (that is oneness) (eka-aneka-sva-bhāvatvāt), one’s own Essential Nature (svabhāvaḥ) is not (na) suppressed --i.e. It shines freely-- (nirudhyate). || 3/52 ||
स्वभावविनिरोधस्तु बाधितोऽनुभवेन यत् ।
तत्स्वसिद्धप्रकाशोऽन्यव्यवस्थाहेतुतामियात् ॥३/५३॥
Svabhāvavinirodhastu bādhito'nubhavena yat |
Tatsvasiddhaprakāśo'nyavyavasthāhetutāmiyāt || 3/53 ||
(Someone who) is uninfluenced by one’s own Essential Nature (sva-bhāva-vinirodhaḥ…tu) is oppressed (bādhitaḥ), (and he) should seek (iyāt) the cause of the establishment of another --i.e of an object-- (anya-vyavasthā-hetutām) by unlimited perception (anubhavena), (because) it is that (tat) which (yat) is the spontaneously appearing Innate Light (sva-siddha-prakāśaḥ). || 3/53 ||
अखण्ड्योऽपि तदेष्टव्योऽभेदो नीलप्रकाशयोः ।
ततो रक्तोदकन्यायोऽसङ्गतोऽत्र कथं भवेत् ॥३/५४॥
Akhaṇḍyo'pi tadeṣṭavyo'bhedo nīlaprakāśayoḥ |
Tato raktodakanyāyo'saṅgato'tra kathaṃ bhavet || 3/54 ||
Even (api) the irrefutable (akhaṇḍyaḥ) non-difference (abhedaḥ) of objects and Light (nīla-prakāśayoḥ) is to be striven after by that --i.e. by Innate Light-- (tat-eṣṭavyaḥ); therefore (tataḥ), how (katham) the method of ‘blood-water’ (rakta-udaka-nyāyaḥ) becomes (bhavet) unattached (asaṅgataḥ) there (atra)? || 3/54 ||
अन्यच्च नीलप्रथयोरभेदे वास्तवे कथम् ।
आभासविगमादच्छान्मुक्तिभूता प्रथा भवेत् ॥३/५५॥
Anyacca nīlaprathayorabhede vāstave katham |
Ābhāsavigamādacchānmuktibhūtā prathā bhavet || 3/55 ||
Moreover (anyat-ca), how is it (katham) that in real (vāstave) non-difference (abhede) of object and (its) perception (nīla-prathayoḥ), perception (prathā) (which takes place) because of the clear (acchāt) avoidance of manifestation (ābhāsa-vigamāt) (will finally) consists of Liberation --i.e. how can avoidance of perception during perception be Liberation-- (mukti-bhūtā)? || 3/55 ||
अनादिकप्रवाहात्मा * * * * * * * * ।
ज्ञातृत्वकर्तृत्वकर्तृतासारं * * * * * ॥३/५६॥
Anādikapravāhātmā * * * * * * * * |
Jñātṛtvakartṛtvakartṛtāsāraṃ * * * * * || 3/56 ||
…the essence of the beginningless flow (anādika-pravāha-ātmā) …… the flow of knowledge and the performer (jñātṛtva-kartṛtva-kartṛtā-sāram) … || 3/56 ||
* * * ॥३/५७॥
प्रथावासनयोश्चान्या सामग्री नास्ति वास्तवी ।
प्रकाशविगमेऽपि स्याद्यद्धेतोर्वासनाक्षयः ॥३/५८॥
* * * || 3/57 ||
Prathāvāsanayoścānyā sāmagrī nāsti vāstavī |
Prakāśavigame'pi syādyaddhetorvāsanākṣayaḥ || 3/58 ||
And (ca) no (na) real (vāstavī) completeness or totality (sāmagrī) (, which is) different (anyā) from perception and (its) impressions (prathā-vāsanayoḥ), exists (asti). (Because It --i.e. totality--) actually (exists) (syāt) even (api) in the avoidance of Prakāśa or Light (prakāśa-vigame), which is (yat) the destruction of the impression (vāsanā-kṣayaḥ) of (Its) ‘cause’ (hetoḥ). || 3/58 ||
तन्मुक्तिकाले यस्तज्ज्ञैराभासोच्छेद इष्यते ।
नस्वप्राप्तास्य विकलस्वहेतोरविरामतः ॥३/५९॥
Tanmuktikāle yastajjñairābhāsoccheda iṣyate |
Nasvaprāptāsya vikalasvahetoravirāmataḥ || 3/59 ||
In the moment of liberation from that --i.e. from manifestation-- (tat-mukti-kāle), which --i.e. that moment-- (yaḥ) is considered to be (iṣyate) the destruction of manifestation (ābhāsa-ucchedaḥ) by the knowers of that --i.e. of manifestation, who think that manifestation is different from them-- (tat-jñaiḥ), one does not recognize his own Self (na…sva-prāptā…asya) because of the continuance (avirāmataḥ) of the confusion about one’s own cause (vikala-sva-hetoḥ). || 3/59 ||
Notes:
When someone thinks that manifestation is something different from him, from which idea one must become freed to attain Liberation, then he actually thinks that anything can disappear, consequently, he will think the same about his own Self, and he will remain confused.
तत्रोपादानशुद्धादि यत्किञ्चित्परिकल्प्यते ।
न तत्सर्वज्ञताबीजं युक्तितः पर्यवस्यति ॥३/६०॥
Tatropādānaśuddhādi yatkiñcitparikalpyate |
Na tatsarvajñatābījaṃ yuktitaḥ paryavasyati || 3/60 ||
Any kind (yat…kiñcit) of devouring of the impurity of perception (upādāna-aśuddha-ādi) (, which) is imagined or performed (parikalpyate) there (tatra), is (tat) not (na) produced by omniscience (sarva-jña-tā-bījam) properly (yuktitaḥ) in the end --i.e. any idea of cleaning is illusory-- (paryavasyati). || 3/60 ||
तस्मात्सोपाधिकं ज्ञानं परस्परसमाश्रयात् ।
तादात्म्येऽपि कथं नाम प्रतिष्ठामधिगच्छति ॥३/६१॥
Tasmātsopādhikaṃ jñānaṃ parasparasamāśrayāt |
Tādātmye'pi kathaṃ nāma pratiṣṭhāmadhigacchati || 3/61 ||
Therefore (tasmāt), (if) knowledge --i.e. perception-- (jñānam) is limited (sopādhikam) by mutual dependency (paras-para-samāśrayāt), how possibly (katham…nāma) (it) attains (adhigacchati) rest (pratiṣṭhām) even (api) on oneness (tādātmye)? || 3/61 ||
प्रकाशस्य च चिन्मात्ररूपं यत्स्वप्रतिष्ठितम् ।
तदुपाधिं प्रति कथं मात्रयापि प्रसर्पति ॥३/६२॥
Prakāśasya ca cinmātrarūpaṃ yatsvapratiṣṭhitam |
Tadupādhiṃ prati kathaṃ mātrayāpi prasarpati || 3/62 ||
And (ca) how is it possible (katham) (that) the (tat) Nature of Light which consists only of Consciousness (yat…prakāśasya…cit-mātra-rūpam) (-as it) is dependent on Itself- (svapratiṣṭhitam) advances (prasarpati) towards (prati) limitation (upādhim) in small portions (mātrayā...api)? || 3/62 ||
प्रतीतौ यच्च नारूढं तादात्म्येऽपि न तद्भवेत् ।
प्रतीतिभाजनं यद्वन्मणिरौप्यादिकैरलम् ॥३/६३॥
Pratītau yacca nārūḍhaṃ tādātmye'pi na tadbhavet |
Pratītibhājanaṃ yadvanmaṇiraupyādikairalam || 3/63 ||
And (ca) that (tat) which (yat) is not (na) ascended (ārūḍham) to complete understanding (pratītau) does not even (api…na) exist (bhavet) in oneness (tādātmye), because (yadvat) ‘participating in complete understanding’ (pratīti-bhājanam) is (like:) “enough (alam) of gems and silver” (maṇi-raupya-adikaiḥ)! || 3/63 ||
अनेनैवाशयेनोक्तो युक्तितत्त्वविचक्षणैः ।
प्रकाशार्थोपरक्तोऽपि स्फटिकादिजडोपमः ॥३/६४॥
Anenaivāśayenokto yuktitattvavicakṣaṇaiḥ |
Prakāśārthoparakto'pi sphaṭikādijaḍopamaḥ || 3/64 ||
(It is) is declared (uktaḥ) by the Knowers of the truth of union (yukti-tattva-vicakṣaṇaiḥ) merely through this resting-place (of Unity) (anena…āśayena…eva), even (api) (when It is) coloured by visible objects (prakāśa-artha-upa-raktaḥ) (that is) similar to the dullness of a crystal, etc. (sphaṭika-ādi-jaḍa-upamaḥ). || 3/64 ||
ननु नीलप्रथाकाले नीलात्मातिरयोऽधिकः ।
अपह्नोतुं कथं शक्यः परतन्त्रमयः प्रथः ॥३/६५॥
Nanu nīlaprathākāle nīlātmātirayo'dhikaḥ |
Apahnotuṃ kathaṃ śakyaḥ paratantramayaḥ prathaḥ || 3/65 ||
In the moment of the expansion or perception of an object (nanu…nīla-prathā-kāle), how (katham) an additional (adhikaḥ) expansion (prathaḥ) (which) hides the essence of an object (nīla-ātmā-tirayaḥ) (-as it) consists of ‘dependency on another’- (para-tantra-mayaḥ) is concealable (śakyaḥ…apahnotum)? || 3/65 ||
अधिकश्चेत्कथं भाति भाति चेदधिकः कथम् ।
भासते चाधिकं चेति परस्परमसङ्गतम् ॥३/६६॥
Adhikaścetkathaṃ bhāti bhāti cedadhikaḥ katham |
Bhāsate cādhikaṃ ceti parasparamasaṅgatam || 3/66 ||
And (ced) how (katham) (it) appears (bhāti) as additional (adhikaḥ), and (ced) how (katham) is that (it) appears (at all) (bhāti), and (ca…ca) shines (bhāsate) like (something) additional (adhikaṃ) or (iti) mutually (paras-param) ununited (asaṅgatam)? || 3/66 ||
प्रकाश एव तर्हि स्यान्निरुपाधिर्निरञ्जनः ।
एवं च नाना अनुभवमयी नश्येज्जगत्स्थितिः ॥३/६७॥
Prakāśa eva tarhi syānnirupādhirnirañjanaḥ |
Evaṃ ca nānā anubhavamayī naśyejjagatsthitiḥ || 3/67 ||
Then (tarhi) only (eva) Light (prakāśaḥ) is (syāt) Absolute (nirupādhiḥ) (and) Spotless (nirañjanaḥ) (, and) destroys --i.e. conceals-- (naśyet). This way (evam…ca), the maintenance of the world (jagat-sthitiḥ) consists of various perceptions (nānā-anubhava-mayī). || 3/67 ||
अत्रोच्यते यदधिकं भानात्तत्तावत्प्रथमयुक्तितः ।
यदा स्वोल्लेखविभवः प्रथया जगदुद्गमः ।
अनवच्छिन्नरूपत्वं तदा तस्य निजं प्रति ॥३/६८-६९॥
Atrocyate yadadhikaṃ bhānāttattāvatprathamayuktitaḥ |
Yadā svollekhavibhavaḥ prathayā jagadudgamaḥ |
Anavacchinnarūpatvaṃ tadā tasya nijaṃ prati || 3/68-69 ||
There (atra) that (tat) which (yat) previously (tāvat) was said to be (ucyate) higher (adhikam) than perception (bhānāt), when (yadā) the Power (which) causes one’s own Self to come forth --i.e. Appear-- (sva-ullekha-vibhavaḥ) (, becomes) the world (jagat-udgamaḥ) through (Unlimited) Perception (prathayā) by means of the First --i.e. by Vyomeśvarī-- (prathama-yuktitaḥ), then (tadā), Its (tasya) Uninterrupted Nature (anavacchinna-rūpatvam) (becomes) one’s own (nijam…prati). || 3/68-69 ||
चिदुल्लेखमयं विश्वं चिदुल्लेखे प्रतिष्ठितम् ।
चिदुल्लेखादनधिकं लोकयात्राप्रसाधकम् ॥३/७०॥
Cidullekhamayaṃ viśvaṃ cidullekhe pratiṣṭhitam |
Cidullekhādanadhikaṃ lokayātrāprasādhakam || 3/70 ||
The world (viśvam) is made of the Expansion of Consciousness (cit-ullekha-mayam), situated (pratiṣṭhitam) in the Expansion of Consciousness (cit-ullekhe). (It is) perfect (anadhikam) (and) beautifies worldly existence (loka-yātrā-prasādhakam), because of the (Beauty of the) Expansion of Consciousness (cit-ullekhāt). || 3/70 ||
उल्लेखश्च विमर्शात्मा स्वाभासमयनिर्मितः ।
इयं सा वस्तुनः सिद्धिस्तात्त्विकी विदुषां मता ॥३/७१॥
Ullekhaśca vimarśātmā svābhāsamayanirmitaḥ |
Iyaṃ sā vastunaḥ siddhistāttvikī viduṣāṃ matā || 3/71 ||
And (ca) (such) an Expansion (ullekhaḥ) has the Nature of Self-awareness (vimarśa-ātmā) (that is) made of one’s own Splendour (sva-bhāsa-maya-nirmitaḥ). This (iyam) is (sā) the Realization (siddhiḥ) of Reality (vastunaḥ), (which Realization) is considered (matā) to be real (tāttvikī) by the wise (viduṣām). || 3/71 ||
सेयं स्फुरत्ता बोधस्य महासत्तास्वरूपिणी ।
स्वोल्लेखकर्तृतासारा प्रत्यक्षानुभवात्स्थिता ॥३/७२॥
Seyaṃ sphurattā bodhasya mahāsattāsvarūpiṇī |
Svollekhakartṛtāsārā pratyakṣānubhavātsthitā || 3/72 ||
This (iyam) is the (sā) Vibration (sphurattā) of Awareness (bodhasya) appearing in the form of Supreme Existence (mahā-sattā-svarūpiṇī) (That is) the Essence of the agent of one’s own Expansion (sva-ullekha-kartṛtā-sārā), (which) remains (sthitā) in direct sensory experience also called ‘Unlimited Perception’ (in the Doctrine of the Mahānaya) (pratyakṣa-anubhavāt). || 3/72 ||
एतत्स्वोल्लेखविभवमयं विश्वं स्वभावतः ।
स्वतन्त्रत्वादनुन्भग्नमुन्मग्नमिव भासयेत् ॥३/७३॥
Etatsvollekhavibhavamayaṃ viśvaṃ svabhāvataḥ |
Svatantratvādanunbhagnamunmagnamiva bhāsayet || 3/73 ||
This (etat) world (viśvam) is made of the Glory of one’s own Expansion (sva-ullekha-vibhava-mayam) (that is) revealed (bhāsayet) naturally (svabhāvataḥ) as emerged (unmagnam…iva) unbroken (unbhagnam) because of the State of Independency (sva-tantratvāt). || 3/73 ||
अखण्डविषयानन्दमयादनुभवाच्च तत् ।
सामरस्येन सर्वत्र स्थितंचिन्मात्रसारतः ॥३/७४॥
Akhaṇḍaviṣayānandamayādanubhavācca tat |
Sāmarasyena sarvatra sthitaṃcinmātrasārataḥ || 3/74 ||
And (ca) that --i.e. the world-- (tat) due to direct perception (anubhavāt), (which) is made of the Bliss of all the sense-objects (akhaṇḍa-viṣaya-ānanda-mayāt), remains (sthitam) everywhere (sarvatra) through Oneness (sāmarasyena) because of that Essence (which) is made only of Consciousness (cit-mātra-sārataḥ). || 3/74 ||
दिग्देशकालवैचित्र्यभेदाद्भागवताद्यदि ।
तदात्मवर्तिनि ज्ञाने भेदः स्यात्तत्प्रथा कथम् ॥३/७५॥
Digdeśakālavaicitryabhedādbhāgavatādyadi |
Tadātmavartini jñāne bhedaḥ syāttatprathā katham || 3/75 ||
How can (katham) duality (bhedaḥ) be (syāt) the expansion of that --i.e. of Consciousness-- (tat-prathā), if (yadi) (duality, which) rises from the divine (bhāgavatāt) dualism of the manifoldness of space and time (dig-deśa-kāla-vaicitrya-bhedāt), exists in (such a) knowledge (jñāne) (that is) situated in its Essence (tat-ātmā-vartini)? || 3/75 ||
प्रथासामर्थ्यतः तस्मात्तद्भेदो न व्यवस्थितः ।
नवांशांशिकया भेद आभासेऽप्यनुभूयते ॥३/७६॥
तिलराशिवदज्ञानात्सङ्गतत्वेन वासनात् ।
अतः प्रथैकरूपत्वमाभासस्य व्यवस्थितम् ॥३/७७॥
Prathāsāmarthyataḥ tasmāttadbhedo na vyavasthitaḥ |
Navāṃśāṃśikayā bheda ābhāse'pyanubhūyate || 3/76 ||
Tilarāśivadajñānātsaṅgatatvena vāsanāt |
Ataḥ prathaikarūpatvamābhāsasya vyavasthitam || 3/77 ||
Because (tasmāt) of the Oneness of Expansion (prathā-sāmarthyataḥ), its duality (tat-bhedaḥ) is not (na) established (vyavasthitaḥ), (though) duality (bhedaḥ) is experienced (anubhūyate) even (api) in manifestation (ābhāse) by forming ‘a new part’ (nava-āṃśa-amśikayā) like a small measure of quantity (tila-rāśi-vat) because of ignorance (ajñānāt) accumulated (saṅgatatvena) as an impression (vāsanāt). Therefore (ataḥ), the condition of the Sameness --i.e. Oneness-- of Expansion or Perception (prathā-eka-rūpa-tvam) with manifestation (ābhāsasya) remains (vyavasthitam). || 3/76-77 ||
अन्यच्च चित्रविज्ञानमेतदेवावभासते ।
तत्प्रपञ्चो विभिन्नोऽपि तद्रूपं ज्ञातुमक्षमः ॥३/७८॥
Anyacca citravijñānametadevāvabhāsate |
Tatprapañco vibhinno'pi tadrūpaṃ jñātumakṣamaḥ || 3/78 ||
Otherwise (anyat-ca), even (eva) this (etat) bright understanding (citra-vijñānam) appears (avabhāsate) as Its expansion (tat-prapañcaḥ), (which) is though separated (vibhinnaḥ…api) (, so it is) unable (akṣamaḥ) to know (jñātum) its Nature (tat-rūpam). || 3/78 ||
न च व्यस्तः समस्तो वा तत्स्वरूपस्य भेदकः ।
तथात्वानुभवासिद्धेः समं तत्प्रथनं कथम् ॥३/७९॥
Na ca vyastaḥ samasto vā tatsvarūpasya bhedakaḥ |
Tathātvānubhavāsiddheḥ samaṃ tatprathanaṃ katham || 3/79 ||
And (ca) the divider (bhedakaḥ) of its Essential Nature (tat-sva-rūpasya) is not (na) divided (vyastaḥ) or (vā) united (samastaḥ), (so,) how (katham) its Expansion (tat-prathanam) can be equal (samam) to the imperfect accomplishment of the direct experience of such a state or truth (tathātva-anubhava-asiddheḥ)? || 3/79 ||
तद्वद्विश्वमयी संविदेका चेत्तत्प्रथा कथम् ।
तन्नियन्त्रणया चास्या एकत्वं परिहीयते ॥३/८०॥
Tadvadviśvamayī saṃvidekā cettatprathā katham |
Tanniyantraṇayā cāsyā ekatvaṃ parihīyate || 3/80 ||
In the same way (tadvat), how (katham) could Universal (viśva-mayī) Consciousness (saṃvit) be Her Solitary Expansion (ekā…tat-prathā), if (cet) by its restriction (tat-niyantraṇayā), Her (asyāḥ) Oneness (ekatvam) becomes omitted (parihīyate)? || 3/80 ||
विश्वावेशेऽपि तत्संवित्तत्तद्रूपणयोज्झिता ।
अखण्डानुभवात्मत्वात्सामरस्यतया स्थिता ॥३/८१॥
Viśvāveśe'pi tatsaṃvittattadrūpaṇayojjhitā |
Akhaṇḍānubhavātmatvātsāmarasyatayā sthitā || 3/81 ||
Even (api) when entering the world (viśva-aveśe), its perception (tat-saṃvit), which (yā) rests (sthitā) in oneness (sāmarasyatayā), is free (ujjhitā) of its (mental) investigation (tat-tad-rūpaṇayā) because of the essence of unbroken experience or perception (akhaṇḍa-anubhava-ātmatvāt). || 3/81 ||
अपटाटङ्कता सेयं गम्भीरोदारता तथा ।
इदं तद्दुर्घटैश्वर्यमसामान्यस्वभावकम् ॥३/८२॥
Apaṭāṭaṅkatā seyaṃ gambhīrodāratā tathā |
Idaṃ taddurghaṭaiśvaryamasāmānyasvabhāvakam || 3/82 ||
It is (sā) this (iyam) Liberating Power of the Abyss (of Consciousness) (gambhīra-udāratā…apaṭāṭaṅkatā); therefore (tathā), that (tat) is this (idam) hard to attain sovereignty (durghaṭa-aiśvaryam), one’s own uncommon condition (asāmānya-svabhāvakam). || 3/82 ||
संविदा भासमाने च रूपे भ्रान्तिर्न विद्यते ।
अन्यावष्टम्भतोऽन्यस्य प्रथनं भ्रान्तिरिष्यते ॥३/८३॥
Saṃvidā bhāsamāne ca rūpe bhrāntirna vidyate |
Anyāvaṣṭambhato'nyasya prathanaṃ bhrāntiriṣyate || 3/83 ||
And (ca) in (this) Shining (bhāsamāne) Nature (rūpe), no (na) confusion (bhrāntiḥ) is experienced (vidyate) through perception (saṃvidā), (because only the) ‘spreading out or perception’ (prathanam) of ‘another’ (anyasya) is considered (iṣyate) to be confusion (bhrāntiḥ) due to (its) dependency on another (anya-avaṣṭambhataḥ). || 3/83 ||
न स्वभासप्रथा भ्रान्ता स्वसंवेदनसिद्धितः ।
स्वसंवेदनसिद्धत्वं न कथञ्चन बाधितम् ॥३/८४॥
Na svabhāsaprathā bhrāntā svasaṃvedanasiddhitaḥ |
Svasaṃvedanasiddhatvaṃ na kathañcana bādhitam || 3/84 ||
The expansion of one’s own Light (sva-bhāsa-prathā) is (na) not confusion (bhrāntā) because --i.e. despite-- of the faculty of one’s own sensory perception (sva-saṃvedana-siddhitaḥ). (And) the faculty or condition of one’s own sensory perception (sva-saṃvedana-siddhatvam) is not at all (na…kathañcana) contradictory or obstructed (bādhitam). || 3/84 ||
बहिश्चन्द्रद्वयाभावात्तद्बाधोत्तरकालिका ।
ननु द्विचन्द्रानुभवे प्रथामात्रैकजीविते ॥३/८५॥
Bahiścandradvayābhāvāttadbādhottarakālikā |
Nanu dvicandrānubhave prathāmātraikajīvite || 3/85 ||
Because of the non-existence of the two external moons --i.e. illusory perception-- (bahiḥ-candra-dvaya-abhāvāt), Kālikā arises beyond (such) a restriction (tat-bādhā-uttara-kālikā), (and She) certainly (nanu) has the measure of expansion (prathā-mātrā) of the perception of two moons (dvi-candra-anubhave) only in a living being (eka-jīvite). || 3/85 ||
स्वसंवेदनरूपस्य यदि बाधा भवेत्ततः ।
तदेकमयरूपत्वाद्भवेद्बाधापि बाधिता ॥३/८६॥
Svasaṃvedanarūpasya yadi bādhā bhavettataḥ |
Tadekamayarūpatvādbhavedbādhāpi bādhitā || 3/86 ||
If (yadi) the (idea of) restriction (bādhā) of the nature of one’s own perception (sva-saṃvedana-rūpasya) arises (bhavet), then (tataḥ) even (api) (that) restriction (bādhā) must be (bhavet) false (bādhitā), because of its (Innate) Condition of Oneness (with its perceiver) (tat-eka-maya-rūpatvāt). || 3/86 ||
तस्मान्निजोल्लेखमयं स्वस्वसंवेदनात्मकम् ।
संविद्देवी जगच्चित्रं निर्मिमीते स्वभित्तिकम् ॥३/८७॥
Tasmānnijollekhamayaṃ svasvasaṃvedanātmakam |
Saṃviddevī jagaccitraṃ nirmimīte svabhittikam || 3/87 ||
Therefore (tasmāt), the Goddess of Consciousness (saṃvit-devī) paints (nirmimīte…citram) Her own canvas (sva-bhittikam) as the world (jagat), (which) consists of one’s Innate Expansion (nija-ullekha-mayam), (and It has) the Nature of one’s Self-experience (sva-sva-saṃvedana-ātmakam). || 3/87 ||
विवर्तपरिणामादि न किञ्चित्संविदोऽधिकम् ।
यदसत्यादिकलनावशाद्विश्वस्य सम्भवः ॥३/८८॥
Vivartapariṇāmādi na kiñcitsaṃvido'dhikam |
Yadasatyādikalanāvaśādviśvasya sambhavaḥ || 3/88 ||
(That) which (yat) begins with a transformation into an illusory form (vivarta-pariṇāma-ādi) is not something (na…kiñcit) secondary (adhikam) to Consciousness (saṃvidaḥ). Due to the influence of that condition which impels (the ideas) about non-existence, etc. (asatya-ādi-kalanā-vaśāt), (it) is the source (sambhavaḥ) of the universe (viśvasya). || 3/88 ||
नचापि विश्ववैचित्र्यं तस्य स्याद्वासनात्मकम् ।
यथर्द्धि प्रातिर्यादि?गम्भीरोदारसंविदः ॥३/८९॥
Nacāpi viśvavaicitryaṃ tasya syādvāsanātmakam |
Yatharddhi prātiryādi?gambhīrodārasaṃvidaḥ || 3/89 ||
And (ca) not (na) even (api) the manifoldness of the universe (viśva-vaicitryam) (, which) actually (syāt) consists of its impressions (tasya…vāsanā-ātmakam), …?... of the Perception of the deep and exalted Consciousness (gambhīra-udāra-saṃvidaḥ). || 3/89 ||
उल्लिख्यमानं तद्रूपं नाम्ना वैचित्र्यशोभितम् ।
फेनवत्संविदुद्बुद्धं तत्सामर्थ्याद्विजृम्भते ॥३/९०॥
Ullikhyamānaṃ tadrūpaṃ nāmnā vaicitryaśobhitam |
Phenavatsaṃvidudbuddhaṃ tatsāmarthyādvijṛmbhate || 3/90 ||
Its Nature (tat-rūpam) is called (nāmnā) (that which is) ‘expanding or appearing’ (ullikhyamānam) embellished by manifoldness (vaicitrya-śobhitam), (and It) comes forth from Consciousness (saṃvit-ut-buddham) (and) blooms (vijṛmbhate) in Sameness with it (tat-sāmarthyāt) like the foam (of the ocean which is always in Oneness with the ocean) (phena-vat). || 3/90 ||
ईदृक्स्वातन्त्र्यमाश्रित्य संविदः पारमार्थिकम् ।
प्रमेयजातमखिलं स्थितं शक्यसमर्थनम् ॥३/९१॥
Īdṛksvātantryamāśritya saṃvidaḥ pāramārthikam |
Prameyajātamakhilaṃ sthitaṃ śakyasamarthanam || 3/91 ||
Having taken shelter (āśritya) in such (īdṛk) a Freedom (svātantryam) (That is) the Essence or True Nature (pāram-ārthikam) of Consciousness (saṃvidaḥ), (that which) is produced as objects (prameya-jātam) remains (sthitam) as a whole (akhilam) (and becomes) capable of being contemplated (as the Reality of Universal Consciousness) (śakya-samarthanam). || 3/91 ||
प्रत्यक्षरूपमाश्रित्य विषयानुभवात्मकम् ।
महानयस्यानुगुणं चिद्रूपं प्रतिपादितम् ॥३/९२॥
Pratyakṣarūpamāśritya viṣayānubhavātmakam |
Mahānayasyānuguṇaṃ cidrūpaṃ pratipāditam || 3/92 ||
After resorting (āśritya) to the nature of sensory perception (pratyakṣa-rūpam), (which) consists of the experience of objects (viṣaya-anubhava-ātmakam), the Nature of Consciousness (cit-rūpam) (becomes) presented (prati-pāditam) conformably (anuguṇam) to the Mahānaya (mahā-ānayasya). || 3/92 ||
Notes:
One can understand Consciousness as She is understood in the Mahānaya only after resorting to sensory perception furnished with Self-awareness. Because in Mahānaya, Consciousness means Universal Consciousness.
बहुवक्तव्यता यस्मात्प्रमेयस्यास्य वर्तते ।
अतो विरम्यतेऽस्माभिर्दिङ्मात्रं तु प्रकाशितम् ॥३/९३॥
Bahuvaktavyatā yasmātprameyasyāsya vartate |
Ato viramyate'smābhirdiṅmātraṃ tu prakāśitam || 3/93 ||
Since (yasmāt), there is (vartate) much to be said about (bahu-vaktavya-tā) this (asya) objectivity (prameyasya), now (ataḥ) we (asmābhiḥ) stop (viramyate), and (tu) illuminate (prakāśitam) a mere indication (diṅ-mātram). || 3/93 ||
संविदः साश्रयाः काश्चित्काश्चनापि निराश्रयाः ।
तत्रापि तासां वैचित्र्यं सविकल्पाविकल्पतः ॥३/९४॥
Saṃvidaḥ sāśrayāḥ kāścitkāścanāpi nirāśrayāḥ |
Tatrāpi tāsāṃ vaicitryaṃ savikalpāvikalpataḥ || 3/94 ||
Some (kāścit) have protection (sāśrayāḥ) of Consciousness (saṃvidaḥ), though (api) others (kāścanā) have no shelter (in Consciousness) (nirāśrayāḥ), so (tatra-api), they (tāsām) have (only) manifoldness (vaicitryam) because thoughts and their absence (seen as being different) (savikalpa-avikalpataḥ). || 3/94 ||
तत्रापि बहुवैचित्र्यं नियतानियतात्मकम् ।
ज्ञानज्ञेयप्रपञ्चश्च तत्रापि बहुभूमिकः ॥३/९५॥
श्रद्धाश्रद्धाक्रियाजालफलानुगुणयोगतः ।
तत्रापि स्वर्गनरकाद्यनन्तमतिविभ्रमाः ॥३/९६॥
अतात्त्विका बन्धमोक्षविभेदा अपि तत्र च ।
अनन्तलोकसंस्थानः प्रभवाश्च तथाविधाः ॥३/९७॥
तथाश्यानं मनोभूमिमतिक्रम्यातिवर्तते ।
आश्यानसंविदंशस्य तदेतत्स्फूर्जितं मतम् ॥३/९८॥
अविकल्पनिजाभोगविमर्शात्ममयं च तत् ।
स्वच्छैकरूपस्वच्छन्दचिद्रसाश्यानतामयम् ॥३/९९॥
क्रमाक्रमपदावेशि प्रतिभारूषणादिके ।
अनन्तागाधगम्भीरे संविद्रूपे निमज्जति ॥३/१००॥
Tatrāpi bahuvaicitryaṃ niyatāniyatātmakam |
Jñānajñeyaprapañcaśca tatrāpi bahubhūmikaḥ || 3/95 ||
Śraddhāśraddhākriyājālaphalānuguṇayogataḥ |
Tatrāpi svarganarakādyanantamativibhramāḥ || 3/96 ||
Atāttvikā bandhamokṣavibhedā api tatra ca |
Anantalokasaṃsthānaḥ prabhavāśca tathāvidhāḥ || 3/97 ||
Tathāśyānaṃ manobhūmimatikramyātivartate |
Āśyānasaṃvidaṃśasya tadetatsphūrjitaṃ matam || 3/98 ||
Avikalpanijābhogavimarśātmamayaṃ ca tat |
Svacchaikarūpasvacchandacidrasāśyānatāmayam || 3/99 ||
Kramākramapadāveśi pratibhārūṣaṇādike |
Anantāgādhagambhīre saṃvidrūpe nimajjati || 3/100 ||
Still (tatra-api), the high quantity of manifoldness (bahu-vaicitryam) is restricted and unrestricted (niyatā-aniyatā-ātmakam), and (ca) the expansion of knowledge (and that which is) to be known --i.e. the object of knowledge-- (jñāna-jñeya-pra-pañcaḥ) is nothing but (tatra-api) the stage or place for ‘the lot’ (bahu-bhūmikaḥ), in accordance with (that which) is like the fruit of the snare of the actions of belief and non-belief (śraddhā-aśraddhā-kriyā-jāla-phala-anu-guṇa-yogataḥ).
Moreover (tatra-api), the infinite confusions of the intellect about heaven, hell, etc. (svarga-naraka-ādi-ananta-mati-vibhramāḥ) are also (api) unreal (a-tāttvikāḥ) divisions (vidhāḥ), and (ca) consequently (tathā), (they are) the sources (prabhavāḥ) of the distinctions between bondage and liberation (bandha-mokṣa-vibhedāḥ), and (ca) there --i.e. in such a case of confusion-- (tatra), therefore (tathā), (the condition of) resting in the world always --i.e. right here and now-- (ananta-loka-saṃsthānaḥ) transcends (ativartate) the dried-up (āśyānaṃ) ground of mind (manaḥ-bhūmim) by overstepping it (atikramya).
This (etat) is known (matam) as the (tat) destruction (sphūrjitam) of the portion of dried-up Consciousness (āśyāna-saṃvit-aṃśasya) (, which) consists of the Essence of the Awareness of one’s own Thoughtless Enjoyment or Perception (avikalpa-nija-ābhoga-vimarśa-ātmā-mayam), and (ca) that (tat) (which) consists of the coagulation of the Juice of Spontaneous Consiousness (, which is) transparent (and) uniform (svaccha-eka-rūpa-svacchanda-cit-rasa-āśyānatā-mayam), enters the State of succession and non-succession (krama-akrama-pada-āveśi) (and) submerges (nimajjati) into (that which) begins with the decoration of the Light of Consciousness (pratibhā-rūṣaṇa-ādike) (that is) the Depth of the Endless Abyss (ananta-agādha-gambhīre) of the Nature of Consciousness (saṃvit-rūpe). || 3/95-100 ||
विश्वात्मकं तदन्यच्च रूपमेतद्यदीशितुः ।
अस्तिनास्ति व्यतिक्रान्तं सर्वाश्रयनिराश्रयम् ॥३/१०१॥
Viśvātmakaṃ tadanyacca rūpametadyadīśituḥ |
Astināsti vyatikrāntaṃ sarvāśrayanirāśrayam || 3/101 ||
Moreover (anyat-ca), this (etat) Nature (rūpam) of the Lord (īśituḥ) is that (tat) which (yat) consists of the world (viśva-ātmakam), (and) transgresses being and not being (asti-nāsti-vyati-krāntam) (, and) devoid of all the shelters (sarva-āśraya-nirāśrayam). || 3/101 ||
अप्रकाशप्रकाशात्माप्यसमञ्जसमञ्जसाम् ।
परां शक्तिं विना तस्य स्थितस्यापि स्वभावतः ॥३/१०२॥
Aprakāśaprakāśātmāpyasamañjasamañjasām |
Parāṃ śaktiṃ vinā tasya sthitasyāpi svabhāvataḥ || 3/102 ||
Though (api) the Light-Essence of the absence of Light (is invisible) (aprakāśa-prakāśa-ātmā) without (vinā) the proper evidence (asamañja-samañjasām) of the Supreme (parām) Śakti (śaktim), even (api) during Its --i.e. Light’s-- (tasya) natural (svabhāvataḥ) perseverance --i.e. without the Supreme Śakti, no one understands this-- (sthitasya). || 3/102 ||
चिच्चमत्कारविश्रान्तिवैक्लव्यादप्रतिष्ठितेः ।
असत्कल्पत्वमित्यस्य तदपेक्षित्वमिष्यते ॥३/१०३॥
Ciccamatkāraviśrāntivaiklavyādapratiṣṭhiteḥ |
Asatkalpatvamityasya tadapekṣitvamiṣyate || 3/103 ||
The (notion:) “it does not exist” (asat-kalpa-tvam…iti) is said to be (iṣyate) the (tat) requirement (apekṣitvam) of this (asya), because of the frailty of the Resting in the Amazement of Consciousness (cit-camat-kāra-viśrānti-vaiklavyāt) of an unsettled mind (apratiṣṭhiteḥ). || 3/103 ||
महेशस्यात्मविश्रान्तिः पराहन्तात्मिका हि या ।
तस्या अपि परावस्था भाति सूक्ष्मप्रभेदतः ॥३/१०४॥
Maheśasyātmaviśrāntiḥ parāhantātmikā hi yā |
Tasyā api parāvasthā bhāti sūkṣmaprabhedataḥ || 3/104 ||
(That) which (yā) indeed (hi) has the characteristic of Supreme Self-awareness (parā-ahanta-ātmikā) is the Great Lord’s (maha-īśasya) Resting on the Self --i.e. on Himself-- (ātmā-viśrāntiḥ). (Though) (api) through a subtle distinction (sūkṣma-pra-bhedataḥ), the Supreme State (of Resting) (parā-avasthā) shines (bhāti) (even) in That (tasyāḥ…iti). || 3/104 ||
तद्देवीधाम यत्रासौ कान्दिशीको विभुर्भवेत् ।
भावाभावौ प्रकाशेऽन्तः प्रतिष्ठामधिगच्छतः ॥३/१०५॥
Taddevīdhāma yatrāsau kāndiśīko vibhurbhavet |
Bhāvābhāvau prakāśe'ntaḥ pratiṣṭhāmadhigacchataḥ || 3/105 ||
That (tat) is the Abode of the Goddess (devī-dhāma), where (yatra) He (asau) becomes (bhavet) All-pervading (vibhuḥ) ‘kāndiśīka’ or --lit. put to flight.-- (kāndiśīkaḥ…iti). Being and non-being (bhāva-abhāvau) reach (adhigacchataḥ) resting-place (pratiṣṭhām) in (antaḥ) Light (prakāśe). || 3/105 ||
स चापि सकलापेक्षाशून्यायां चिच्चमत्कृतौ ।
तारतम्यादिकलनावासनावेधदूरगे ॥३/१०६॥
परविश्रान्तिपर्यन्ते सापि विश्राम्यति स्वतः ।
परप्रकाशविश्रान्तिदशायामपि ये स्थिताः ॥३/१०७॥
वासनावेधसंस्कारा भावाभावोभयात्मकाः ।
अतस्तान्ग्रसनीकृत्य या विश्रान्तिरनुत्तरा ॥३/१०८॥
सा देवी कथ्यते तस्या नयोऽसौ देवतानयः ।
यत्रावटे परिक्षीणो विटङ्कोऽसौ नयस्ततः ॥३/१०९॥
Sa cāpi sakalāpekṣāśūnyāyāṃ ciccamatkṛtau |
Tāratamyādikalanāvāsanāvedhadūrage || 3/106 ||
Paraviśrāntiparyante sāpi viśrāmyati svataḥ |
Paraprakāśaviśrāntidaśāyāmapi ye sthitāḥ || 3/107 ||
Vāsanāvedhasaṃskārā bhāvābhāvobhayātmakāḥ |
Atastāngrasanīkṛtya yā viśrāntiranuttarā || 3/108 ||
Sā devī kathyate tasyā nayo'sau devatānayaḥ |
Yatrāvaṭe parikṣīṇo viṭaṅko'sau nayastataḥ || 3/109 ||
Moreover (ca…api), it --i.e. such a Light-- (rests) (saḥ) on the Amazement of Consciousness (cit-camat-kṛtau) (that is) free of all dependency (sakala-apekṣā-śūnyāyām). || 3/106ab ||
And (api) It --i.e. such an Amazement-- (sā) naturally (svataḥ) Rests (viśrāmyati) on the Highest State of Resting (para-viśrānti-paryante) (in which) the impressions (which) cause (the notions of) ‘more or less’, are far away (tāratamya-ādi-kalanā-vāsanā-vedha-dūrage). Therefore (ataḥ), She (sā), Who (yā) (becomes) the Absolute (anuttarā) Repose (even for this --i.e. even for Amazement of Self-awareness--) (viśrāntiḥ) after consuming (grasanīkṛtya) those (tān) which (ye) remain (sthitāḥ) even (api) in the condition of Resting on Supreme Light (para-prakāśa-viśrānti-daśāyām) in the form of saṃskāra-s penetrated by/composed of impressions (vāsanā-vedha-saṃskārāḥ) (that) consist of the nature of the duality of being and non-being (bhāva-abhāva-ubhaya-ātmakāḥ), is called (kathyate) Devī or the Goddess (devī). Her (tasyāḥ) Doctrine (nayaḥ) is the (asau) Doctrine of the Deities (of the senses) (devatā-nayaḥ). The (asau) Doctrine (of Her exists) (nayaḥ…tataḥ) in that Abyss (avaṭe) in which (yatra) even the (idea of) ‘pinnacle’ (viṭaṅkaḥ) (is) vanished (parikṣīṇaḥ). || 3/106cd-109 ||
या कालग्रासविश्रान्तिस्तद्रूपं परमेशितुः ।
या तु विश्रान्तिविश्रान्तिस्तद्देवीरूपमिष्यते ॥३/११०॥
Yā kālagrāsaviśrāntistadrūpaṃ parameśituḥ |
Yā tu viśrāntiviśrāntistaddevīrūpamiṣyate || 3/110 ||
(That) which (yā) rests on the Consuming of Time (kāla-grāsa-viśrāntiḥ) is the (tat) Nature (rūpam) of the Supreme Lord (parama-īśituḥ). Though (tu) (that) which (yā) is the resting place for (such) a resting (viśrānti-viśrāntiḥ) is said to be (iṣyate) the (tat) Nature of the Goddess (devī-rūpam). || 3/110 ||
इत्थं सूक्षेक्षितारूपो भेदो’ यं परमेशयोः ।
ऐक्येऽपि दर्शितः सम्यक्प्रतीतिपरिशुद्धये ॥३/१११॥
Itthaṃ sūkṣekṣitārūpo bhedo’ yaṃ parameśayoḥ |
Aikye'pi darśitaḥ samyakpratītipariśuddhaye || 3/111 ||
Hence (ittham), this (ayaṃ) (observational) difference (bhedaḥ) between the two Supreme Lords (parama-īśayoḥ) has the appearance of a subtle glance --i.e. recognition-- (sūkṣa-īkṣitā-rūpaḥ) even (api) in (Their) Oneness (aikye), is explained (darśitaḥ) for the sake of the purification of perfect understanding (samyak-pratīti-pari-śuddhaye). || 3/111 ||
इत्थं संवेदनापेक्षा रूपे ज्ञप्तौ च सर्वथा ।
विश्वस्येति कथं पूर्वमुत्पत्तिरिति संशयम् ॥३/११२॥
Itthaṃ saṃvedanāpekṣā rūpe jñaptau ca sarvathā |
Viśvasyeti kathaṃ pūrvamutpattiriti saṃśayam || 3/112 ||
Thus (ittham), a doubt rises (saṃśayam…iti): how (katham) the (so-called) universe (viśvasya…iti) arises (utpattiḥ) at first (to perceive it) (pūrvam), (if its appearance is) ‘dependent on the perception’ (saṃvedana-āpekṣā) of form (rūpe) and (ca) (its) understanding (jñaptau) everywhere (sarvathā)? || 3/112 ||
छेत्तुं व्योमेश्वरीचक्रं स्फुटमत्र प्रकाश्यते ।
निरावरणचित्सिन्धौ स्फुरत्तासारसुन्दरम् ॥३/११३॥
परप्रकाशविश्रान्तिर्यत्र विश्राम्यति स्वयम् ।
तद्देवीरूपमत्रान्तः प्रथमस्पन्दनात्मना ॥३/११४॥
Chettuṃ vyomeśvarīcakraṃ sphuṭamatra prakāśyate |
Nirāvaraṇacitsindhau sphurattāsārasundaram || 3/113 ||
Paraprakāśaviśrāntiryatra viśrāmyati svayam |
Taddevīrūpamatrāntaḥ prathamaspandanātmanā || 3/114 ||
To dispel (such a doubt) (chettum), the Wheel of Vyomeśvarī (vyoma-īśvarī-cakram) is clearly (sphuṭam) Illuminated (prakāśyate) in the Ocean of Unveiled Consciousness (nirāvaraṇa-cit-sindhau…atra) (as) the Beauty of the Essence of Vibration (sphurattā-sāra-sundaram), in which (yatra) (the State of) Resting in Supreme Light (para-prakāśa-viśrāntiḥ) Itself (svayam) reposes (viśrāmyati). The (tat) Nature of the Goddess (devī-rūpam) (shines) there (atra…antaḥ) through the Essence of Primordial Vibration (prathama-spandana-ātmanā). || 3/113-114 ||
पञ्चाकाशमयं चक्रं विश्वबीजं तथोदितम् ।
सर्वापेक्षाविरहितं स्वोच्चलत्तास्वरूपकम् ॥३/११५॥
Pañcākāśamayaṃ cakraṃ viśvabījaṃ tathoditam |
Sarvāpekṣāvirahitaṃ svoccalattāsvarūpakam || 3/115 ||
Therefore (tathā), the Wheel (cakram) (, which) consists of the five voids (pañca-ākāśa-mayam) (, and) is the Seed --i.e. the Source-- of the world (viśva-bījam) rises (uditam) (as) one’s own State of Expansion (sva-uccalattā-svarūpakam) (that is) free of all dependencies (sarva-apekṣā-virahitam). || 3/115 ||
तत्रापि चान्यत्संवित्खमन्येषां नभसां परम् ।
तन्मयं च तदुत्तीर्णं व्यापकत्वेन वर्तते ॥३/११६॥
Tatrāpi cānyatsaṃvitkhamanyeṣāṃ nabhasāṃ param |
Tanmayaṃ ca taduttīrṇaṃ vyāpakatvena vartate || 3/116 ||
Nevertheless (tatra…api), any other (ca…anyat) Sky of Consciousness (saṃvit-kham) (which is) made of that (tat-mayam) and also (ca) transcends that --i.e. the world-- (tat-uttīrṇam), (and) exists (vartate) through Universal Pervasion (vyāpakatvena), is superior (param) to the heavens (nabhasām) of others (anyeṣām). || 3/116 ||
प्रथमप्रतिभारूपा व्योमेशी सेयमुच्यते ।
खेचर्यादिस्वरूपं यत्तदस्या एव जृम्भितम् ॥३/११७॥
Prathamapratibhārūpā vyomeśī seyamucyate |
Khecaryādisvarūpaṃ yattadasyā eva jṛmbhitam || 3/117 ||
This (iyam) Appearance of the Primordial Splendour (prathama-pratibhā-rūpā) is said to be (ucyate) Vyomeśī or the Mistress of the Sky (vyomeśī…sā). That (tat) which (yat) is (the) Essential Nature of Khecarī, etc. (khecarī-ādi-svarūpam), is only (eva) Her (asyāḥ) Blooming (jṛmbhitam). || 3/117 ||
प्रत्येकं सामरस्येन देवीपञ्चकमञ्चितम् ।
स्वातन्त्र्योल्लासकोद्रेकप्राधान्यात्पृथगुच्यते ॥३/११८॥
Pratyekaṃ sāmarasyena devīpañcakamañcitam |
Svātantryollāsakodrekaprādhānyātpṛthagucyate || 3/118 ||
The five Goddesses (devī-pañcakam) are honoured (añcitam) one by one (pratyekam) by (keeping Their) Unity (sāmarasyena), (though They are) mentioned (ucyate) separately (pṛthak) mainly because of the Supremacy of the Play of Freedom (svātantrya-ullāsaka-udreka-prādhānyāt). || 3/118 ||
शब्दाद्यनुभवस्थाने संवित्स्पन्दादिरूपणी ।
प्रत्येकं सूक्ष्मया वृत्त्या स्वौचित्येनानुभूयते ॥३/११९॥
Śabdādyanubhavasthāne saṃvitspandādirūpaṇī |
Pratyekaṃ sūkṣmayā vṛttyā svaucityenānubhūyate || 3/119 ||
Abiding in the perception of sound etc. (śabda-ādi-anubhava-sthāne), Consciousness (saṃvit) has metaphorical descriptions like Spanda, etc. (spanda-ādi-rūpaṇī), (and She) is experienced (anubhūyate) through subtle (sūkṣmayā) activities (vṛttyā) suitable for them (svaucityena) one by one (pratyekam). || 3/119 ||
इत्थं प्रत्येकविषये पञ्चानुभवबृंहितम् ।
सामरस्यात्मना सर्वं देवीचक्रं प्रकाशते ॥३/१२०॥
Itthaṃ pratyekaviṣaye pañcānubhavabṛṃhitam |
Sāmarasyātmanā sarvaṃ devīcakraṃ prakāśate || 3/120 ||
Thus (ittham), the Wheel of the Goddess (devī-cakram), nourished by the fivefold perception (pañca-anubhava-bṛṃhitam) of each sense-objects (prati-eka-viṣaye), shines (prakāśate) as the whole world (sarvam) by means of the Essence of Oneness (sāmarasya-ātmanā). || 3/120 ||
एवं पञ्चात्मकं विश्वं सिद्धं स्वानुभवेन यत् ।
पञ्चाकाशतया पूर्वं तदुक्तं संविदात्मना ॥३/१२१॥
Evaṃ pañcātmakaṃ viśvaṃ siddhaṃ svānubhavena yat |
Pañcākāśatayā pūrvaṃ taduktaṃ saṃvidātmanā || 3/121 ||
Therefore (evam), that (tat) fivefold (pañca-ātmakam) universe (viśvam) which (yat) has been explained (uktam) previously (pūrvam) is acquired (siddham) through one’s own personal experience (sva-anubhavena) (that is) the Essence of Consciousness (saṃvit-ātmanā), by means of the fivefold state of the Sky (pañca-ākāśa-tayā). || 3/121 ||
परप्रकाशप्राधान्याच्चिदाद्यं शक्तिपञ्चकम् ।
परविश्रान्तिविश्रान्तिप्राधान्यात्त्विदमिष्यते ॥३/१२२॥
Paraprakāśaprādhānyāccidādyaṃ śaktipañcakam |
Paraviśrāntiviśrāntiprādhānyāttvidamiṣyate || 3/122 ||
Because of the Majesty of Supreme Light (para-prakāśa-prādhānyāt), and also (tu) because of the Majesty of Resting in Supreme Repose (para-viśrānti-viśrānti-prādhānyāt), this --i.e. universe-- (idam) is to be accepted (iṣyate) as the Five Powers (śakti-pañcakam) beginning with Cit or Consciousness (cit-ādyam). || 3/122 ||
व्यापकत्वं च नित्यत्वं पूर्णत्वं सर्ववेदिताम् ।
सर्वकर्तृत्वमित्येतत्शक्तिपञ्चकलक्षणम् ॥३/१२३॥
Vyāpakatvaṃ ca nityatvaṃ pūrṇatvaṃ sarvaveditām |
Sarvakartṛtvamityetatśaktipañcakalakṣaṇam || 3/123 ||
Omnipresence --i.e. All-pervadingness-- (vyāpaka-tvam), Omnipotence --i.e. All-doingness-- (sarva-kartṛ-tvam), Omnitemporality --i.e. the state of being eternally existing-- (nitya-tvam), Omniscience --i.e. All-knowing-- (sarva-veditām) and (ca) Perfection --i.e. All-filling-- (pūrṇa-tvam) are (iti) the characteristics of these Five Powers (etat-śakti-pañcaka-lakṣaṇam). || 3/123 ||
स्वरूपलाभो विश्वस्य पूर्वं ज्ञप्तिस्ततः परम् ।
ज्ञानाधिकत्वात्सिद्धेस्तु स तु चिन्मात्रलक्षणः ॥३/१२४॥
Svarūpalābho viśvasya pūrvaṃ jñaptistataḥ param |
Jñānādhikatvātsiddhestu sa tu cinmātralakṣaṇaḥ || 3/124 ||
Then (tataḥ), after (pūrvam) obtaining one’s own Essential Nature (sva-rūpa-lābhaḥ), complete (param) understanding (jñaptiḥ) of the universe (takes place) (viśvasya). Because of the predominance of Knowledge (jñāna-ādhikatvāt) due to (Spiritual) Success (siddheḥ…tu), that --i.e. obtainment of one’s own Essential Nature -- (saḥ…tu) (appears as) the only characteristic of Consciousness (cit-mātra-lakṣaṇaḥ). || 3/124 ||
इत्थं विश्वस्य संस्थानं प्रथमं संविदात्मना ।
पश्वात्मकेन स्फुरितं परशक्तिस्वभावतः ॥३/१२५॥
Itthaṃ viśvasya saṃsthānaṃ prathamaṃ saṃvidātmanā |
Paśvātmakena sphuritaṃ paraśaktisvabhāvataḥ || 3/125 ||
Therefore (ittham), the Primordial (prathamam) Existence (saṃsthānam) of the universe (viśvasya) is throbbing (sphuritam) through the Essence of Consciousness (saṃvit-ātmanā), (which) appears as the limited being (paśu-ātmakena) due to the Essential Nature of the Power of difference (para-śakti-svabhāvataḥ). || 3/125 ||
स्वप्रकाशात्मकानन्दस्फूर्तिबिन्दुक्रमात्मकः ।
चक्रपञ्चकविष्फारो व्योमेश्यादिमयः स्थितः ॥३/१२६॥
Svaprakāśātmakānandasphūrtibindukramātmakaḥ |
Cakrapañcakaviṣphāro vyomeśyādimayaḥ sthitaḥ || 3/126 ||
The nature of the process of the Center of the Vibration of the Bliss of one’s own Light (sva-prakāśa-ātmaka-ānanda-sphūrti-bindu-krama-ātmakaḥ) abides (sthitaḥ) in the Blossoming of the Fivefold Wheel (of the Goddess, which) (cakra-pañcaka-viṣphāraḥ) consists of Vyomesī, etc (vyoma-īśī-ādi-mayaḥ). || 3/126 ||
अक्रमोऽपि क्रमात्मायमुपदेशभुवि स्थितः ।
तत्तत्प्रतीतिवैचित्र्यविभागप्रतिपादनात् ॥३/१२७॥
Akramo'pi kramātmāyamupadeśabhuvi sthitaḥ |
Tattatpratītivaicitryavibhāgapratipādanāt || 3/127 ||
Though (api) this (ayam) (, which) rests (sthitaḥ) without succession (akramaḥ) in (that which) is produced from Instructions --i.e. Teachings-- (upa-deśa-bhuvi), is the Essence of succession (krama-ātmā) because it bestows isolation from the diversity of convictions about that --i.e. about the succession-- (tat-tat-pratīti-vaicitrya-vibhāga-prati-pādanāt). || 3/127 ||
तदेव संविदो रूपं पञ्चात्मत्वेन संस्फुरत् ।
सामरस्यात्मना पूर्वं व्योमेशीचक्रमुच्यते ॥३/१२८॥
Tadeva saṃvido rūpaṃ pañcātmatvena saṃsphurat |
Sāmarasyātmanā pūrvaṃ vyomeśīcakramucyate || 3/128 ||
Only (eva) the (tat) Nature (rūpam) of Consciousness (saṃvidaḥ) is (that which) throbs (saṃsphurat) by means of the Fivefold Essence (pañcā-ātmatvena). (It is) the First (pūrvam), known (ucyate) as the Wheel of Vyomeśī (vyomeśī-cakram) (, which Throbs) by means of Oneness (of Her wheels) (sāmarasya-ātmanā). || 3/128 ||
गुरोः स्वरूपमेतच्च सर्वावरणभेदकम् ।
परस्वरूपविश्रान्तिसमावेशनतत्परम् ॥३/१२९॥
Guroḥ svarūpametacca sarvāvaraṇabhedakam |
Parasvarūpaviśrāntisamāveśanatatparam || 3/129 ||
And (ca) this (etat) is the Essential Nature (sva-rūpam) of the Guru (guroḥ) (, which) destroys all the limitations (sarva-āvaraṇa-bhedakam), (and) is totally devoted to taking possession of (the condition of) being Reposed on one’s own Supreme Essential Nature (para-sva-rūpa-viśrānti-samāveśana-tat-param). || 3/129 ||
एतस्य ज्ञप्तिमात्रेण देहाद्यावरणक्षयः ।
पूजनेन तु संरूढिरतः पूज्यतमं हि तत् ॥३/१३०॥
Etasya jñaptimātreṇa dehādyāvaraṇakṣayaḥ |
Pūjanena tu saṃrūḍhirataḥ pūjyatamaṃ hi tat || 3/130 ||
By mere understanding (jñapti-mātreṇa) of this --i.e. of Reposing in one’s own Supreme Essential Nature that is the Essential Nature of the Guru-- (etasya), the destruction of the coverings like the body, etc. (takes place) (deha-ādi-āvaraṇa-kṣayaḥ). (Since Spiritual) growth (saṃrūḍhiḥ) (happens) through Worship (pūjanena…tu); hence (ataḥ), It --i.e. the Essential Nature of the Guru-- (tat) is truly (hi) worthy of Worship (pūjya-tamam). || 3/130 ||
निश्शेषविश्वविभवप्रतिपत्तिहेतुर्-
व्योमेश्वरीप्रथमचक्रनिरूपणेन ।
लब्ध्वावधानवशतः कृतिनो भजन्त
आद्यन्तवर्जितपदं परमात्मनिष्ठाः ॥३/१३१॥
Niśśeṣaviśvavibhavapratipattihetur-
vyomeśvarīprathamacakranirūpaṇena |
Labdhvāvadhānavaśataḥ kṛtino bhajanta
ādyantavarjitapadaṃ paramātmaniṣṭhāḥ || 3/131 ||
By investigating the Primordial Wheel of Vyomeśvarī (vyoma-īśvarī-prathama-cakra-nirūpaṇena), the cause of the complete understanding of the Glory of the universe (takes place) (niś-śeṣa-viśva-vibhava-prati-patti-hetuḥ). After understanding (labdhvā) the State (which) is devoid of beginning and end (ādi-anta-varjita-padam), wise (kṛtinaḥ) devotees (bhajantaḥ) (will) rest on the Supreme Self (parama-ātmā-niṣṭhāḥ) in consequence of Attention (avadhāna-vaśataḥ). || 3/131 ||
इति श्रीमहानयप्रकशे व्योमेश्वरीचक्रनिरूपणं नाम तृतीयोल्लासः॥
Iti śrīmahānayaprakaśe vyomeśvarīcakranirūpaṇaṃ nāma tṛtīyollāsaḥ ||
Here ends (iti) the Third Outpouring (tritīya-ullāsaḥ) with the name of (nāma) ‘Vyomeśvarīcakranirūpaṇaṃ or ‘Investigation of the Wheel of Vyomeśvarī or the Mistress of the Sky’ (vyoma-īśvarī-cakra-nirūpaṇam) in venerable Mahānayaprakāśa (śrī-mahā-ānaya-prakāśe). ||
Fourth Outpouring: Prakāśacakranirūpaṇam
Investigation of the Wheel of Prakāśa or Light
नानानुभवविलासप्रसरणबीजस्वरूपमविभिन्नम् ।
ज्ञात्वा स्वयुक्तिगर्भं प्रकाशचक्रक्रमं तनुमः ॥४/१॥
Nānānubhavavilāsaprasaraṇabījasvarūpamavibhinnam |
Jñātvā svayuktigarbhaṃ prakāśacakrakramaṃ tanumaḥ || 4/1 ||
Having known --i.e. after explaining-- (jñātvā) the Unchanging Essential Nature of the Seed of the spreading out of the shining forth of various perceptions (nānā-anubhava-vilāsa-prasaraṇa-bīja-svarūpam…avibhinnam), (now) we adore --i.e. we explain-- (tanumaḥ) the Process of the Wheel of Prakāśa or Light (prakāśa-cakra-kramam) (which) is produced from union with one’s own Self (sva-yukti-garbham). || 4/1 ||
पञ्चात्मकं स्वचक्रं यत्प्रथितं संविदात्मना ।
ज्ञानक्रियात्मकत्वेन प्रत्येकं तद्द्विधा मतम् ॥४/२॥
Pañcātmakaṃ svacakraṃ yatprathitaṃ saṃvidātmanā |
Jñānakriyātmakatvena pratyekaṃ taddvidhā matam || 4/2 ||
That (tat) one’s own Wheel (of Light) (sva-cakram) which (yat) has a fivefold nature (pañca-ātmakam) expands (prathitam) by the Essence of Consciousness (saṃvid-ātmanā) through that appearance (which consists) of ‘knowledge’ and ‘action’ (jñāna-kriyā-ātmaka-tvena), (and is) known (matam) one by one (pratyekam) in two ways (dvidhā). || 4/2 ||
बुद्धिकर्मेन्द्रियव्रातौ स्थितौ ज्ञानक्रियात्मना ।
दशधाप्याप्तिसारत्वात्तयोरपि परिस्फुटम् ॥४/३॥
Buddhikarmendriyavrātau sthitau jñānakriyātmanā |
Daśadhāpyāptisāratvāttayorapi parisphuṭam || 4/3 ||
(Such are) the two groups of the senses of cognition and action (buddhi-karma-indriya-vrātau) (which) exist (sthitau) through the Essence of ‘knowledge’ and ‘action’ (jñāna-kriyā-ātmanā) truly in a tenfold way (daśa-dhā…api) because of the essence of the distinct acquisition of them only --i.e. the organs of cognition and action are the manifestations or the embodiments of jñāna and kriyāśakti-s, respectively-- (parisphuṭam…āpti-sāra-tvāt… tayoḥ…api). || 4/3 ||
आश्रये बुद्धिमनसी स्थिते सामान्यरूपतः ।
एवं द्वादशकं यत्र प्रकाशकलिलात्मकम् ॥४/४॥
Āśraye buddhimanasī sthite sāmānyarūpataḥ |
Evaṃ dvādaśakaṃ yatra prakāśakalilātmakam || 4/4 ||
The intellect and the mind (buddhi-manasī) rest (sthite) in (their) seat --i.e. in one’s own Self-- (āśraye) because of (their) identical nature --i.e. because of their sameness with the Self-- (sāmānya-rūpataḥ), where (yatra) the essence of the twelvefold (nature of the senses together with the mind and the intellect) is certainly full of Prakāśa or Light (dvādaśakam…prakāśa-kalilā-ātmakam) in this way (evam). || 4/4 ||
अविभिन्नतयोत्पन्ननिर्विकल्पमयप्रथम् ।
प्रकाशचक्रपूज्यं * * * द्वादशधा स्थितम् ॥४/५॥
Avibhinnatayotpannanirvikalpamayapratham |
Prakāśacakrapūjyaṃ * * * dvādaśadhā sthitam || 4/5 ||
(Such a destructive) perception (which) consists of risen thoughtlessness (utpanna-nirvikalpa-maya-pratham) is to be worshipped by the Wheel of Prakāśa or Light --i.e. by means of sensory perception-- (prakāśa-cakra-pūjyam) through the condition of ‘being’ undivided (avibhinna-tayā), (which --i.e. that thoughtless perception--) exists (sthitam) as a twelvefold (reality of the senses) (dvādaśadhā). || 4/5 ||
संवित्कदम्बकगुहास्थितं सिद्धनिषेवितम् ।
प्रकाशमात्रप्राधान्यादन्वर्थं नामतः स्थितम् ॥४/६॥
Saṃvitkadambakaguhāsthitaṃ siddhaniṣevitam |
Prakāśamātraprādhānyādanvarthaṃ nāmataḥ sthitam || 4/6 ||
(Such a Truth) rests in the secret of the multitude of perceptions (saṃvit-kadambaka-guhā-sthitam), (and this is) said to be (nāmataḥ) ‘ (that which) remains evident or obvious’ (sthitam…anvartham) (as) observed by the Siddha-s --i.e. perfected beings-- (siddha-niṣevitam) because of the Sole Predominance of Prakāśa or Light (prakāśa-mātra-prādhānyāt). || 4/6 ||
प्रमाणसृष्टिप्रवणा अत्र संविन्मरीचयः ।
अवधानधनैर्ज्ञेया द्वादशात्माविशुद्धये ॥४/७॥
Pramāṇasṛṣṭipravaṇā atra saṃvinmarīcayaḥ |
Avadhānadhanairjñeyā dvādaśātmāviśuddhaye || 4/7 ||
There (atra), the Rays of Consciousness (saṃvit-marīcayaḥ) are full of the existence of pramāṇa or cognition (pramāṇa-sṛṣṭi-pravaṇāḥ), (which --i.e. the Rays--) are to be known (jñeyāḥ) through the treasure of Attention (avadhāna-dhanaiḥ) for complete clarification of the Essence of the twelve (senses) (dvādaśa-ātmā-viśuddhaye). || 4/7 ||
संमूर्च्छितप्रकाशात्मा मरीचीनामयं चयः ।
देशकालक्रियारूपकलासृष्टिलयावनिः ॥४/८॥
Saṃmūrcchitaprakāśātmā marīcīnāmayaṃ cayaḥ |
Deśakālakriyārūpakalāsṛṣṭilayāvaniḥ || 4/8 ||
This (ayam) multitude (cayaḥ) of the Rays (marīcīnām) (which) is characterized by coagulated Prakāśa or Light --i.e. the senses-- (saṃmūrcchita-prakāśa-ātmā) is the ground of manifestation and dissolution of that portion (which) has the form of the activities of space and time (deśa-kāla-kriyā-rūpa-kalā-sṛṣṭi-layā-avaniḥ). || 4/8 ||
मासराश्यादिरूपोऽपि द्वादशात्मानुभूयते ।
कालक्रमो बहिस्तत्तद्भावभावकसंवृतः ॥४/९॥
Māsarāśyādirūpo'pi dvādaśātmānubhūyate |
Kālakramo bahistattadbhāvabhāvakasaṃvṛtaḥ || 4/9 ||
And (api) that appearance (which) begins with the group of manifestations (māsa-rāśi-ādi-rūpaḥ) is characterized by the twelve (senses) (dvā-daśa-ātmā), (though it is) experienced (anubhūyate) as the succession of time (kāla-kramaḥ), (which is) filled with that (which) causes its existence to appear (tat-tat-bhāva-bhāvaka-saṃvṛtaḥ) externally (bahiḥ). || 4/9 ||
प्रमाणसृष्टिसंरम्भलम्पटासु मरीचिषु ।
बहिर्मुखास्वहङ्कारो निलीनोऽत्र व्यवस्थितः ॥४/१०॥
Pramāṇasṛṣṭisaṃrambhalampaṭāsu marīciṣu |
Bahirmukhāsvahaṅkāro nilīno'tra vyavasthitaḥ || 4/10 ||
Ahaṅkāra or false-I (ahaṅkāraḥ) rests (vyavasthitaḥ) there (atra) hidden (nilīnaḥ) in the externally oriented (bahiḥ-mukhāsu) Rays (of Consciousness which) (marīciṣu) are desirous of taking hold of the manifestation of perception (as external reality) (pramāṇa-sṛṣṭi-saṃrambha-lampaṭāsu). || 4/10 ||
अन्तःस्पन्दप्रधानत्वात्खे निरावरणात्मनि ।
चरन्त्या एव विष्फारः खेचर्या द्वादशात्मना ॥४/११॥
Antaḥspandapradhānatvātkhe nirāvaraṇātmani |
Carantyā eva viṣphāraḥ khecaryā dvādaśātmanā || 4/11 ||
In the Sky (of Consciousness, which is) (khe) characterized by ‘unveiled nature’, (nirāvaraṇa-ātmani) expansion (takes place) (viṣphāraḥ) only (eva) through flowing --i.e. moving-- (carantyā) Khecarī (khecaryā) by means of the Essence of the twelve (senses) (dvā-daśa-ātmanā), because of the predominance of Internal Pulsation --i.e. internal Life of the Subject in such a Sky of Consciousness-- (antaḥ-spanda-pradhānatvāt). || 4/11 ||
ज्ञानक्रियासामरस्यमयशक्तिस्वभावतः ।
तदाकारमयत्वेन पूर्वं विश्वस्य सम्भवः ॥४/१२॥
Jñānakriyāsāmarasyamayaśaktisvabhāvataḥ |
Tadākāramayatvena pūrvaṃ viśvasya sambhavaḥ || 4/12 ||
Then (tadā) (, such an ‘expansion’), by means of the condition of ‘being identical to the letter ‘a’ --i.e. Śiva--’ (akāra-maya-tvena), (becomes) the source (sambhavaḥ) of the universe (viśvasya) at first (pūrvam) because of the Essential Nature of Śakti, (Who) consists of the oneness of ‘cognition’ and ‘activity’ --i.e. the first expansion in the Sky of Consciousness is Khecarī Who is the Source of the universe-- (jñāna-kriyā-sāmarasya-maya-śakti-sva-bhāvataḥ). || 4/12 ||
ततः प्रमाणरूपेण द्वादशात्मतयोदयः ।
ज्ञानक्रियासामरस्यात्किञ्चिदुद्रेकलक्षणः ॥४/१३॥
Tataḥ pramāṇarūpeṇa dvādaśātmatayodayaḥ |
Jñānakriyāsāmarasyātkiñcidudrekalakṣaṇaḥ || 4/13 ||
Therefore (tataḥ), due to the oneness of ‘cognition’ and ‘activity’ (jñāna-kriyā-sāmarasyāt), an appearance (takes place) (udayaḥ) through the State of the ‘twelvefold nature’ (of the senses) (dvā-daśa-ātmatayā) in the form of perception (pramāṇa-rūpeṇa) (which) is characterized by the predominance of ‘something’ --i.e. objects-- (kiñcid-udreka-lakṣaṇaḥ). || 4/13 ||
अत्र दत्तावधानानां देशकालक्रियात्मनः ।
कालक्रमस्य सहसा ग्रासो भवति योगिनाम् ॥४/१४॥
Atra dattāvadhānānāṃ deśakālakriyātmanaḥ |
Kālakramasya sahasā grāso bhavati yoginām || 4/14 ||
There (atra), the forceful (sahasā) devouring (grāsaḥ) of the succession of Time (kāla-kramasya) characterized by the activities of space and time (deśa-kāla-kriyā-ātmanaḥ) shines (bhavati) for attentive yogin-s (datta-avadhānānām…yoginām). || 4/14 ||
स्वभावावरकत्वेन ये लोकस्य व्यवस्थिताः ।
ज्ञानिनः स्वस्वरूपस्य विष्फारस्तैस्तु तन्यते ॥४/१५॥
Svabhāvāvarakatvena ye lokasya vyavasthitāḥ |
Jñāninaḥ svasvarūpasya viṣphārastaistu tanyate || 4/15 ||
(Those) who (ye) appear (vyavasthitāḥ) in the world (lokasya) as the state of hiding one’s own Nature (sva-bhāva-āvarakatvena) are the Knowers (jñāninaḥ) of one’s own True Essential Nature (sva-sva-rūpasya), (and) the Expansion (viṣphāraḥ) truly (tu) expands (tanyate) by them (taiḥ). || 4/15 ||
अतः कालक्रमस्यास्य द्वादशात्मा य उद्भवः ।
स एवं सन्निविष्टान्तग्रासेन सहसावनिः ॥४/१६॥
Ataḥ kālakramasyāsya dvādaśātmā ya udbhavaḥ |
Sa evaṃ sanniviṣṭāntagrāsena sahasāvaniḥ || 4/16 ||
Hence (ataḥ), that (saḥ) which (yaḥ) is the Essence of the twelve (senses) (dvā-daśa-ātmā) is the Ground (avaniḥ) (which) becomes visible (udbhavaḥ) in this way (evam) through vehement (and) deep inner devouring (sahasā…sat-niviṣṭa-anta-grāsena) of this (asya) succession of Time --i.e. by the Consuming of Time, the Essence of the senses becomes revealed as one’s own Consciousness-- (kāla-kramasya). || 4/16 ||
इति कथितमुदारयुक्तियोगादनुभवभूमिगतं प्रकाशचक्रम् ।
गुरुवरमुखसम्प्रदायगम्यं
परमसमाधिमतामतन्द्रितं स्यात् ॥४/१७॥
Iti kathitamudārayuktiyogādanubhavabhūmigataṃ prakāśacakram |
Guruvaramukhasampradāyagamyaṃ
paramasamādhimatāmatandritaṃ syāt || 4/17 ||
This is (iti) the Wheel of Prakāśa or Light (prakāśa-cakram) (which) comes forth on the stage of perception (anubhava-bhūmi-gatam), (and it) has been narrated (kathitam) according to exalted reasoning (udāra-yukti-yogāt) (. This Wheel) is to be perceived through the Oral Transmission of the Excellent Speech of the Guru (guru-vara-mukha-sampradāya-gamyam) (that) is unwearied (atandritam) (and) actually (syāt) known as Supreme Samādhi (parama-samādhi-matām). || 4/17 ||
इति श्रीमहानयप्रकाशे प्रकाशचक्रनिरूपणं नाम चतुर्थोल्लासः॥
Iti śrīmahānayaprakāśe prakāśacakranirūpaṇaṃ nāma caturthollāsaḥ ||
Here ends (iti) the Fourth Outpouring (caturtha-ullāsaḥ) with the name of (nāma) ‘Prakāśacakranirūpaṇam’ or ‘Investigation of the Wheel of Prakāśa or Light’ (prakāśa-cakra-nirūpaṇam) in venerable Mahānayaprakāśa (śrī-mahā-ānaya-prakāśe). ||
Fifth Outpouring: Ānandacakranirūpaṇam
Investigation of the Wheel of Ānanda or Bliss
स्वात्मप्रमेयमयनिर्मितपूर्णभावा-
दिच्छानुरूपविभवेन समुल्लसन्त्यः ।
चिद्रश्मयो न च चमत्कृतयो हि यस्मिन्-
नानन्दचक्रमधुना तदिदं प्रवच्मः ॥५/१॥
Svātmaprameyamayanirmitapūrṇabhāvā-
dicchānurūpavibhavena samullasantyaḥ |
Cidraśmayo na ca camatkṛtayo hi yasmin-
nānandacakramadhunā tadidaṃ pravacmaḥ || 5/1 ||
By means of the Wine of Ānandacakram or the Wheel of Bliss (ānanda-cakra-madhunā), we praise (pravacmaḥ) this (tat-idam) in which (yasmin) the Rays of Consciousness (cit-raśmayaḥ) though (ca) truly (hi) do not (na) bestow astonishment (camat-kṛtayaḥ) (, but) rise (samullasantyaḥ) as the Majesty of the Intention (of the Lord) --i.e. the Greatness of His Creative Power Which Creates the elements-- (icchā-anurūpa-vibhavena) because of the expanded existence (which) is created by that (which) consists of the objects (of experience) of one’s own Self --i.e. one’s Self’s measurable aspect. Therefore, in the Explanation of the Ānandacakram, we praise the objects-- (svātmā-prameya-maya-nirmita-pūrṇa-bhāvāt). || 5/1 ||
प्रकाशचक्रं यत्पूर्वं प्रमाणाद्विनिरूपितम् ।
विषयाभोगविभवा प्रसृतेच्छास्य पूर्यते ॥५/२॥
Prakāśacakraṃ yatpūrvaṃ pramāṇādvinirūpitam |
Viṣayābhogavibhavā prasṛtecchāsya pūryate || 5/2 ||
(It is) that Wheel of Prakāśa or Light (prakāśa-cakram) which (yat) previously (pūrvam) was pointed out (vinirūpitam) from (the viewpoint) of pramāṇa or perception (pramāṇāt). (Now,) the dominion of the enjoyment of (sense) objects --i.e. prameya-- (viṣayā-ābhoga-vibhavā), (which) comes forth (from Prakāśacakram as) (prasṛtā) Its (asya) Will or Desire (icchā), is to be filled --i.e. explained-- (pūryate). || 5/2 ||
तन्मात्राभूतरूपं च संविदाश्यानतामयम् ।
पञ्चात्मकं यद्विषयस्वरूपमनुभूयते ॥५/३॥
Tanmātrābhūtarūpaṃ ca saṃvidāśyānatāmayam |
Pañcātmakaṃ yadviṣayasvarūpamanubhūyate || 5/3 ||
And (ca) the nature of the bhūta-s or gross elements and the tanmātra-s or subtle elements (tan-mātrā-bhūta-rūpam) is experienced (anubhūyate) as (that) which (yat) is made of the fivefold coagulation of Consciousness (pañca-ātmakam…saṃvit-āśyānatā-mayam) (that is) the essential nature of the objects of the senses (viṣaya-sva-rūpam). || 5/3 ||
तत्र संविन्मरीचीनां बुद्धिकर्मेन्द्रियात्मनाम् ।
विषयाभोगनिर्ज्ञातनिर्विकल्पप्रतिष्ठिते ॥५/४॥
ऐकध्याद्बुद्धिमनसोर्य एकादशधोद्यमः ।
षोडशात्मा स सञ्जातो विषयाभोगपूरणात् ॥५/५॥
Tatra saṃvinmarīcīnāṃ buddhikarmendriyātmanām |
Viṣayābhoganirjñātanirvikalpapratiṣṭhite || 5/4 ||
Aikadhyādbuddhimanasorya ekādaśadhodyamaḥ |
Ṣoḍaśātmā sa sañjāto viṣayābhogapūraṇāt || 5/5 ||
There (tatra), (when) there is resting on thoughtlessness, (which) has perfect understanding of the enjoyment of sense-objects (viṣayā-ābhoga-nirjñāta-nirvikalpa-pratiṣṭhite) by means of the Rays of Consciousness (saṃvit-marīcīnām) (that are) the Essence of the organs of cognition and action (buddhi-karma-indriya-ātmanām), the (saḥ) sixteenfold (ṣoḍaśa-ātmā) elevation (udyamaḥ) from intellect and mind (takes place) (buddhi-manasoḥ) at once (aikadhyāt) in an elevenfold way (ekādaśadhā), (that is) born from (sañjātaḥ) that (which) is filled with the enjoyment of sense-objects (viṣayā-ābhoga-pūraṇāt). || 5/4-5 ||
आनन्दचक्रं तदिदं षोडशात्मतया स्थितम् ।
चिन्मरीचिचमत्कारप्रमेयोल्लेखदन्तुरम् ॥५/६॥
Ānandacakraṃ tadidaṃ ṣoḍaśātmatayā sthitam |
Cinmarīcicamatkāraprameyollekhadanturam || 5/6 ||
This (tat…idam) Ānandacakram or ‘the Wheel of Bliss’ (ānanda-cakram) is maintained (sthitam) by the essence of the sixteenfold (nature) (ṣoḍaśa-ātmatayā), (and it is) full of the appearance of the ‘astonishment-bestowing’ objects of the Rays of Consciousness (cit-marīci-camat-kāra-prameya-ullekha-danturam). || 5/6 ||
स्वस्वरूपापरित्यागात्प्रमेयीकरणं हि यत् ।
स्वात्मनो दुर्घटैश्वर्यप्रतिपादनलक्षणम् ॥५/७॥
Svasvarūpāparityāgātprameyīkaraṇaṃ hi yat |
Svātmano durghaṭaiśvaryapratipādanalakṣaṇam || 5/7 ||
By abandoning one’s own True Nature (sva-sva-rūpā-pari-tyāgāt), the production of objectivity (takes place) (prameyī-karaṇam…hi) which (yat) is characterized by the establishment of the difficult --i.e. hard to understand-- sovereignty (durghaṭa-aiśvarya-prati-pādana-lakṣaṇam) of one’s own Self --i.e. objectivity is one’s own Self, but in this aspect, it is hard to understand-- (sva-ātmanaḥ). || 5/7 ||
अनेन परिपूर्णत्वादिच्छाभोग्यस्य सर्वतः ।
महानन्दप्रधानत्वाच्चक्रमानन्दसंज्ञितम् ॥५/८॥
Anena paripūrṇatvādicchābhogyasya sarvataḥ |
Mahānandapradhānatvāccakramānandasaṃjñitam || 5/8 ||
By this (anena), because of the completion (pari-pūrṇatvāt) of the enjoyment of Will --i.e. Creative Power-- (icchā-ābhogyasya) everywhere --i.e. in the form of objects-- (sarvataḥ), the Wheel (cakram) called Ānanda (spins) (ānanda-saṃjñitam) due to the Excellence of Great Bliss (mahā-ānanda-pradhānatvāt). || 5/8 ||
अत्रापि दत्तचित्ता ये भवन्ति ज्ञानशालिनः ।
विषया एव एतेषां भवेत्संवित्स्वरूपभूः ॥५/९॥
Atrāpi dattacittā ye bhavanti jñānaśālinaḥ |
Viṣayā eva eteṣāṃ bhavetsaṃvitsvarūpabhūḥ || 5/9 ||
Nevertheless (atra…api), (those) who are (ye) deeply attentive (datta-cittāḥ) become (bhavanti) furnished with knowledge (jñāna-śālinaḥ). (Then all) the objects of their senses (viṣayā…eva…eteṣām) appear as (bhavet) (that which) come from the Essential Nature of Consciousness --i.e. from their own Self-- (saṃvit-sva-rūpa-bhūḥ). || 5/9 ||
अत्र विश्वस्वरूपस्य सर्वाकारं समापनात् ।
चर्वणात्मापि संहारो नान्तरीयतयोदितः ॥५/१०॥
Atra viśvasvarūpasya sarvākāraṃ samāpanāt |
Carvaṇātmāpi saṃhāro nāntarīyatayoditaḥ || 5/10 ||
There (atra), due to the completion --i.e. understanding-- (samāpanāt) of the Essential Nature of the universe (viśva-svarūpasya) in all forms --i.e. everywhere-- (sarva-ākāram), ‘Saṃhāra’ or ‘dissolution’ (takes place) (saṃhāraḥ) (, Which is) though (api) characterized by Chewing --i.e. ‘Tasting of the Juice of Consciousness’-- (carvaṇa-ātmā), (as It) rises (uditaḥ) inseparably (from the Subject) (nāntarīyatayā). || 5/10 ||
सामरस्यक्रियोद्रेकान्निष्पन्नेऽन्तर्जगद्भरे ।
विषयाभोग औत्सुक्यं मरीचीनां निवर्तते ॥५/११॥
Sāmarasyakriyodrekānniṣpanne'ntarjagadbhare |
Viṣayābhoga autsukyaṃ marīcīnāṃ nivartate || 5/11 ||
In maintaining the world within (one’s own Consciousness, which ability) (antar-jagat-bhare) descends (niṣpanne) from the predominance of the activities of Oneness --i.e. experiencing Oneness in everything-- (sāmarasya-kriyā-udrekāt), enjoyment of sense-objects (viṣayā-ābhogaḥ) stops (nivartate) (and) the act of longing (autsukyam) for the Rays (of Consciousness appears) (marīcīnām). || 5/11 ||
चिच्छक्तिभूतायामस्यामिच्छात्मन्युदितो भुवि ।
चरन्त्या एव विष्फारो भूमय्याः षोडशात्मकः ॥५/१२॥
Cicchaktibhūtāyāmasyāmicchātmanyudito bhuvi |
Carantyā eva viṣphāro bhūmayyāḥ ṣoḍaśātmakaḥ || 5/12 ||
In this (asyām) existence (bhuvi) (, which) consists of the Power of Consciousness (cit-śakti-bhūtāyām) characterized by (Divine) Will (icchā-ātmani), the sixteenfold (ṣoḍaśa-ātmakaḥ) expansion (of the senses, the intellect, and the elements) (viṣphāraḥ) rises (uditaḥ) only (eva) by moving --i.e. practising contemplation-- (carantyāḥ) (on that which) is made of the earth --i.e. only by not abandoning the created plane-- (bhūmayyāḥ). || 5/12 ||
आनन्दचक्रस्य यथोपपत्तिप्रदर्शितं स्वानुभवस्वरूपम् ।
समाधिलाभाय सदैव भूयाद्भावोपभोगेन महाजनस्य ॥५/१३॥
Ānandacakrasya yathopapattipradarśitaṃ svānubhavasvarūpam |
Samādhilābhāya sadaiva bhūyādbhāvopabhogena mahājanasya || 5/13 ||
As (yathā) the Essential Nature of one’s Self-experience (sva-anubhava-sva-rūpam) is pointed out by the occurrence (upapatti-pradarśitam) of the Wheel of Bliss (ānanda-cakrasya) (merely) for the sake of the attainment of Samādhi or spiritual trance (samādhi-lābhāya) perpetually (sadā…eva). Let there be (bhūyāt) prosperity for the virtuous one in (his) enjoyment of manifestation (mahā-janasya…bhāva-upa-bhogena). || 5/13 ||
इति श्रीमहानयप्रकाशे आनन्दचक्रनिरूपणं नाम पञ्चमोल्लासः॥
Iti śrīmahānayaprakāśe ānandacakranirūpaṇaṃ nāma pañcamollāsaḥ ||
Here ends (iti) the Fifth Outpouring (pañcama-ullāsaḥ) with the name of (nāma) ‘Ānandacakranirūpaṇam’ or ‘Investigation of the Wheel of Ānanda or Bliss’ (ānanda-cakra-nirūpaṇam) in venerable Mahānayaprakāśa (śrī-mahā-ānaya-prakāśe). ||
Sixth Outpouring: Mūrticakranirūpaṇam
Investigation of the Wheel of Embodiment or (limited) Personification
यत्रावृत्तिवशेन विश्वविभवोल्लासोपभोगात्मनां
रश्मीनां विलयो ह्यकृत्रिमतमेऽहङ्काररूपे भवेत् ।
तत्तत्कालकलाकलापकबलव्यापारपारङ्गमं
ध्यात्वा सम्प्रति मूर्तिचक्रमुचितं तन्यते *** ॥६/१॥
Yatrāvṛttivaśena viśvavibhavollāsopabhogātmanāṃ
raśmīnāṃ vilayo hyakṛtrimatame'haṅkārarūpe bhavet |
Tattatkālakalākalāpakabalavyāpārapāraṅgamaṃ
dhyātvā samprati mūrticakramucitaṃ tanyate *** || 6/1 ||
Where (yatra) the dissolution (vilayaḥ…hi) of (those) rays (raśmīnām) (which are) characterized by the enjoyment of the outpouring of the greatness of the universe (viśva-vibhava-ullāsa-upa-bhoga-ātmanām) into the excessively natural (akṛtrima-tame) nature --i.e. essence-- of ahaṃkāra or false-I (ahaṅkāra-rūpe) takes place (bhavet) through the desire of turning back (to one’s own Self) (āvṛtti-vaśena), (there,) after meditating (dhyātvā) on that (tat) (which) crosses the function of the force of the bundle of the portion of Time (tat-kāla-kalā-kalāpaka-bala-vyāpāra-pāraṅgamam), the Wheel called ‘mūrti’ or ‘personification’ or ‘embodiment’ (mūrti-cakram…ucitam) expands (tanyate) at once (samprati). || 6/1 ||
आनन्दचक्रं यदिदं षोडशात्मनिरूपितम् ।
विश्रान्तिरुदिता तस्य प्रत्यावृत्त्या प्रमातरि ॥६/२॥
Ānandacakraṃ yadidaṃ ṣoḍaśātmanirūpitam |
Viśrāntiruditā tasya pratyāvṛttyā pramātari || 6/2 ||
This (idam) Ānandacakram is (that) (ānanda-cakram) which (yat) has been defined as having a sixteenfold nature (ṣoḍaśātmā-nirūpitam). Its (tasya) resting (viśrāntiḥ) rises (uditā) by turning back (pratyāvṛttyā) to the subject (pramātari). || 6/2 ||
अतः प्रमातृरूपस्य मूर्ततात्रानुभूयते ।
अहङ्कारस्य सकलप्रयोगार्थदशात्मनः ॥६/३॥
Ataḥ pramātṛrūpasya mūrtatātrānubhūyate |
Ahaṅkārasya sakalaprayogārthadaśātmanaḥ || 6/3 ||
Hence (ataḥ), there (atra), the limited or embodied form (mūrta-tā) of the nature of pramātṛ or the subject (pramātṛ-rūpasya) is experienced (anubhūyate) as (one’s) false-I or ego (ahaṅkārasya) (which) has the characteristic of the condition of being in contact with all the parts of material plane (sakala-pra-yoga-artha-daśa-ātmanaḥ). || 6/3 ||
बहिर्मुखमरीचीनां प्राधान्ये सति यो भवेत् ।
अव्यक्तरूपोऽहङ्कारः स मूर्तोऽत्र स्फुटं स्थितः ॥६/४॥
Bahirmukhamarīcīnāṃ prādhānye sati yo bhavet |
Avyaktarūpo'haṅkāraḥ sa mūrto'tra sphuṭaṃ sthitaḥ || 6/4 ||
There (atra), in the existence (sati) of the predominance (prādhānye) of the extroverted rays (of Consciousness) --i.e. attention turned towards differences-- (bahiḥ-mukha-marīcīnām), the unmanifested --i.e. subjective limitation-- (avyakta-rūpaḥ) ahaṃkāra or false-I (ahaṅkāraḥ) takes place (bhavet) (that is) that (saḥ) limited form (mūrtaḥ) which (yaḥ) clearly (sphuṭam) shines (as one’s own false self) (sthitaḥ). || 6/4 ||
प्रमाणरूपः प्रथमं द्वादशात्मा यतः स्थितः ।
कालसृष्टिमयः स्फारो मरीचीनां चिदुत्कटः ॥६/५॥
Pramāṇarūpaḥ prathamaṃ dvādaśātmā yataḥ sthitaḥ |
Kālasṛṣṭimayaḥ sphāro marīcīnāṃ cidutkaṭaḥ || 6/5 ||
Since (yataḥ) at first (prathamam), the twelvefold nature (dvādaśa-ātmā) of pramāṇa or cognition (pramāṇa-rūpaḥ) is maintained (sthitaḥ) (which) is the expansion (sphāraḥ) of the rays (marīcīnām) (, and this expansion) consists of the manifestation of Time (kāla-sṛṣṭi-mayaḥ), full of thoughts (cit-utkaṭaḥ). || 6/5 ||
विषयाभोगरूपेण कामेनास्य प्रपूर्यते ।
बहिर्मुखे वा यदतः कालकामात्मकं जगत् ॥६/६॥
निष्पन्ने जगतो रूपे कालकामक्रमात्मके ।
विषयाभोगविष्फारविषण्णासु मरीचिषु ॥६/७॥
प्रत्यावृत्त्या स्वस्वरूपमेलनाभासतत्परः ।
सप्तदशः षोडशानां मरीचीनां विनायकः ॥६/८॥
Viṣayābhogarūpeṇa kāmenāsya prapūryate |
Bahirmukhe vā yadataḥ kālakāmātmakaṃ jagat || 6/6 ||
Niṣpanne jagato rūpe kālakāmakramātmake |
Viṣayābhogaviṣphāraviṣaṇṇāsu marīciṣu || 6/7 ||
Pratyāvṛttyā svasvarūpamelanābhāsatatparaḥ |
Saptadaśaḥ ṣoḍaśānāṃ marīcīnāṃ vināyakaḥ || 6/8 ||
(Cognition is) to be filled (prapūryate) with its (asya) desire (kāmena) in the form of the enjoyment of sense-objects (viṣaya-ābhoga-rūpeṇa). Or (vā), it has the nature of being desirous of Time (kāla-kāma-ātmakam) in extroversion (bahiḥ-mukhe) (that --i.e. extroversion-- is) the produced (niṣpanne) aspect (rūpe) of the world (jagataḥ), characterized by the process of the enjoyment of Time --i.e. thinking about the past and the future-- (kāla-kāma-krama-ātmake) which (yat) is therefore (ataḥ), the world (itself) (jagat).
In the rays (marīciṣu) (which) become dejected due to the expansion of the enjoyment of sense-objects (viṣaya-ābhoga-viṣphāra-viṣaṇṇāsu), the seventeenfold (saptadaśaḥ) remover of the obstacles or leader --i.e. the Mūrticakram-- (vināyakaḥ) of the sixteenfold (ṣoḍaśānām) rays --i.e. of Ānandacakram-- (marīcīnām) (becomes) totally devoted to the Splendour of an Encounter with one’s own True Nature (sva-sva-rūpa-melana-ābhāsa-tat-paraḥ), by turning back (to one’s own Self) (prati-āvṛttyā). || 6/6-8 ||
प्रमातृरूपोऽहङ्कारो मूर्तत्वेन समुत्थितः ।
सप्तदशात्म तदिदं मूर्तिचक्रं विमृश्यताम् ॥६/९॥
Pramātṛrūpo'haṅkāro mūrtatvena samutthitaḥ |
Saptadaśātma tadidaṃ mūrticakraṃ vimṛśyatām || 6/9 ||
Ahaṃkāra or false-I (ahaṅkāraḥ) is the nature of the subject (pramātṛ-rūpaḥ) (which) grows (samutthitaḥ) with the limited form of personification (mūrtatvena). This is the (tat-idam) Seventeenfold (saptadaśātmā) Mūrticakram (mūrti-cakram) (that is) to be examined (vimṛśyatām). || 6/9 ||
कामोपभोगकालात्मग्राससाहसतत्परम् ।
तत्तत्प्रतीतिवैचित्र्यवासनालयभूमिगम् ॥६/१०॥
Kāmopabhogakālātmagrāsasāhasatatparam |
Tattatpratītivaicitryavāsanālayabhūmigam || 6/10 ||
That --i.e. the Mūrticakram-- (tat) is eagerly devoted to the vehemence of the consuming of (that which) has the essence of desire-enjoying Time (kāma-upa-bhoga-kāla-ātmā-grāsa-sāhasa-tat-param), (and) pervades the plane of the dissolution of the impressions of the manifoldness of the faith in that --i.e. in limited form of personification-- (tat-pratīti-vaicitrya-vāsanā-laya-bhūmi-gam). || 6/10 ||
पूर्वं बहिर्मुखात्मा यो मरीचीनां चयो भवेत् ।
इदानीं स समापन्नो मातृमेलापभाजनम् ॥६/११॥
Pūrvaṃ bahirmukhātmā yo marīcīnāṃ cayo bhavet |
Idānīṃ sa samāpanno mātṛmelāpabhājanam || 6/11 ||
Previously (pūrvam), the collection (cayaḥ) of the rays (marīcīnām), which --i.e. the collection-- is characterized by extroversion --i.e. in the Ānandacakram-- (bahiḥ-mukha-ātmā) took place --i.e. has been mentioned-- (bhavet), (but) now --i.e. in Mūrticakram-- (idānīm), (such a collection of the Rays of Consciousness) participates (saḥ…samāpannaḥ) in an Encounter with the subject (mātṛ-melāpa-bhājanam). || 6/11 ||
कालसृष्टिमयं मानं मेयं कामक्रियात्मकम् ।
एतद्द्वयं यत्र लीनं सामरस्येन वर्तते ॥६/१२॥
बीजभावात्मना सैषा कालग्रासप्रनालिका ।
आवासनेन सहसा मूर्तिचक्रेऽनुभूयते ॥६/१३॥
Kālasṛṣṭimayaṃ mānaṃ meyaṃ kāmakriyātmakam |
Etaddvayaṃ yatra līnaṃ sāmarasyena vartate || 6/12 ||
Bījabhāvātmanā saiṣā kālagrāsapranālikā |
Āvāsanena sahasā mūrticakre'nubhūyate || 6/13 ||
Māna or perception --i.e. measuring-- (mānam) consists of the manifestation of Time (kāla-sṛṣṭi-mayam). Objects (of such perception) (meyam) are characterized by the activities of desire (kāma-kriyā-ātmakam). By the Taste of Oneness (of these two) (sāmarasyena), this (etat) pair (dvayam) becomes (vartate) dissolved (līnam) into Mūrticakram (mūrticakre), where (yatra) this (eṣā) Channel of Kālagrāsa or ‘the Consuming of Time’ (sā…kāla-grāsa-pranālikā) is suddenly (sahasā) experienced (anubhūyate) through that ‘lodging’ --i.e. short-term dwelling-- (āvāsanena) (which is) the Essence of the Seed (of manifestation) --i.e. Self-awareness-- (bīja-bhāva-ātmanā). || 6/12-13 ||
कालात्कामस्य विष्फारः कामात्कालस्तु वर्धते ।
इति विश्वक्रमे हेतू कालकामौ न तात्त्विकौ ॥६/१४॥
Kālātkāmasya viṣphāraḥ kāmātkālastu vardhate |
Iti viśvakrame hetū kālakāmau na tāttvikau || 6/14 ||
The expansion (viṣphāraḥ) of desire (kāmasya) comes from Time (kālāt), and (tu) Time (kālaḥ) becomes strengthened (vardhate) by desire (kāmāt). This means that (iti) in the successive (nature) of the world (viśva-krame) both Time and desire (kāla-kāmau) are sources (of each other, but) (hetū) none of them (na) is essential (tāttvikau). || 6/14 ||
कामात्मतां विना कालः कथं स्यात्कलनात्मकः ।
कलनात्मकतावर्ज्यं कथं कामस्य सम्भवः ॥६/१५॥
Kāmātmatāṃ vinā kālaḥ kathaṃ syātkalanātmakaḥ |
Kalanātmakatāvarjyaṃ kathaṃ kāmasya sambhavaḥ || 6/15 ||
Without (vinā) the nature of desire (kāma-ātmā-tām), how could (katham) Time (kālaḥ) actually (syāt) own (such a) nature (which) causes mental noise (kalanā-ātmakaḥ)? How could (katham) the abandoned nature of ‘causing the ‘act of moving to and fro (in mind)’ --i.e. when the act of inciting is abandoned-- (kalanā-ātmaka-tā-varjyam) be the source or possibility (sambhavaḥ) of desire (kāmasya) --i.e. desire and Time are interconnected in mental noise-‑? || 6/15 ||
अतः परस्परापेक्षौ कालकामौ न तात्त्विकौ ।
अकालकलिताद्रूपादकामाच्च समुत्थितौ ॥६/१६॥
Ataḥ parasparāpekṣau kālakāmau na tāttvikau |
Akālakalitādrūpādakāmācca samutthitau || 6/16 ||
(Both) Time and desire (kāla-kāmau) are dependent on each other (paraspara-āpekṣau); hence (ataḥ), they are not (na) real --i.e. they are created-- (tāttvikau), and (ca) (they) derive from that desireless (akāmāt) nature (rūpāt) (which is) furnished (samutthitau) with the absence of Time (akāla-kalitāt). || 6/16 ||
तयोः कवलनं यत्र प्रत्यावृत्त्या भवेत्स्फुटम् ।
तद्विश्वग्रासरसिकं स्वरूपं परमेशितुः ॥६/१७॥
Tayoḥ kavalanaṃ yatra pratyāvṛttyā bhavetsphuṭam |
Tadviśvagrāsarasikaṃ svarūpaṃ parameśituḥ || 6/17 ||
Wherein (yatra) the swallowing (kavalanam) of these two (tayoḥ) clearly (sphuṭam) shines (bhavet) by turning back (to one’s own Self or to Subjectivity) (prati-āvṛttyā), is the Essential Nature (sva-rūpam) of the Supreme Lord (parameśituḥ), (and) It is (tat) devoted to the consuming of the world (viśva-grāsa-rasikam). || 6/17 ||
एतत्प्रमेयानुगमात्कालकाममयं द्वयम् ।
बाह्यं ददाह शिखिनां स्थूलरूपधरो हरः ॥६/१८॥
Etatprameyānugamātkālakāmamayaṃ dvayam |
Bāhyaṃ dadāha śikhināṃ sthūlarūpadharo haraḥ || 6/18 ||
This (etat) pair (dvayam) (which) consists of Time and desire (kāla-kāma-mayam) (and rises) from pursuing objects (prameya-anugamāt) is external (bāhyam), (and it is) set on fire (dadāha) -by the Destroyer (haraḥ) (Who) holds the gross form (of manifestation) (sthūla-rūpa-dharaḥ)- for those who have reached the summit of knowledge (śikhinām). || 6/18 ||
तदित्थं यो ह्यहङ्कारो निर्माता कालकामयोः ।
प्रत्यावृत्त्या स एवान्तः संहर्ता कालकामयोः ॥६/१९॥
Taditthaṃ yo hyahaṅkāro nirmātā kālakāmayoḥ |
Pratyāvṛttyā sa evāntaḥ saṃhartā kālakāmayoḥ || 6/19 ||
Thus (tat-ittham), only (eva) ahaṃkāra or false-I (ahaṅkāraḥ), (which) is the creator (nirmātā) of (both) Time and desire (kāla-kāmayoḥ), is that (saḥ) which (becomes) (yaḥ…hi) the internal (antaḥ) destroyer (saṃhartā) of Time and desire (kāla-kāmayoḥ), by turning back (to one’s own Self) (prati-āvṛttyā). || 6/19 ||
अहङ्कारस्य मूर्तत्वप्राधान्यान्मूर्तिसंज्ञितम् ।
चक्रं सप्तदशमयक्रममेलापसुन्दरम् ॥६/२०॥
Ahaṅkārasya mūrtatvaprādhānyānmūrtisaṃjñitam |
Cakraṃ saptadaśamayakramamelāpasundaram || 6/20 ||
Because of the predominance of the limited or embodied condition (mūrtatva-prādhānyāt) of ahaṃkāra or false-I (ahaṅkārasya), the cakra (cakram) called ‘mūrti‘ (takes place) (mūrti-saṃjñitam), (and it has) the Beauty of the Encounter with the seventeen-fold process (sapta-daśa-maya-krama-melāpa-sundaram). || 6/20 ||
तत्तादृशाद्विचित्रत्वात्प्रतीतीनां स्वभावतः ।
नामसंस्थानयोर्भेदं प्रति चक्रं प्रवर्तते ॥६/२१॥
Tattādṛśādvicitratvātpratītīnāṃ svabhāvataḥ |
Nāmasaṃsthānayorbhedaṃ prati cakraṃ pravartate || 6/21 ||
That (tat) is the splitting (bhedam) of ‘name’ and ‘resting’ --i.e. this is resting in the Nameless-- (nāma-saṃsthānayoḥ), (which) naturally (svabhāvataḥ) advances (pravartate) towards (prati) the wheel (cakram) because of such (tādṛśāt) a wonderfulness (vicitratvāt) of understanding (of the limited condition of ahaṃkāra) --i.e. by understanding that ahaṃkāra is merely one’s own Self in an extroverted aspect-- (pratītīnām). || 6/21 ||
स्वसिद्धरूपप्राधान्यात्तत्र सिद्धतया स्थितिः ।
निर्मेययोगतः शक्तेर्योगिनीत्वेन सम्भवः ॥६/२२॥
Svasiddharūpaprādhānyāttatra siddhatayā sthitiḥ |
Nirmeyayogataḥ śakteryoginītvena sambhavaḥ || 6/22 ||
Then (tatra), because of the predominance of one’s correct understanding (sva-siddha-rūpa-prādhānyāt), ‘resting’ (sthitiḥ) (in one’s own Self takes place) through the completion (of this process) (siddhatayā). In consequence of the lack of objectivity (nir-meya-yogataḥ), (which takes place) because of Śakti or I-consciousness (śakteḥ), union (sambhavaḥ) with the Nature of the Yoginī-s --i.e. the uniting Powers Who rest in all the senses-- (rises) (yoginītvena). || 6/22 ||
परं रहस्यं कथितं किञ्चित्किञ्चित्क्वचित्क्वचित् ।
सर्वं सभयभीरुत्वान्नैकत्रैव प्रकाश्यते ॥६/२३॥
Paraṃ rahasyaṃ kathitaṃ kiñcitkiñcitkvacitkvacit |
Sarvaṃ sabhayabhīrutvānnaikatraiva prakāśyate || 6/23 ||
The Supreme (param) Secret (rahasyam) (which) is (displayed just) a little (kiñcit…kiñcit) in certain places (kvacit…kvacit), has been mentioned (here) (kathitam). All (the secrets) (sarvam) are (usually) not (na) revealed (prakāśyate) in only (eva) one book (ekatra), because of a riskful fear (of revealing too many secrets) (sabhaya-bhīrutvāt). || 6/23 ||
महानयप्रकाशेऽस्मिन्ये पूर्वापरवेदिनः ।
हस्तामलकवत्तेषां वस्तुतत्त्वं प्रकाशते ॥६/२४॥
Mahānayaprakāśe'sminye pūrvāparavedinaḥ |
Hastāmalakavatteṣāṃ vastutattvaṃ prakāśate || 6/24 ||
In this (asmin) Mahānayaprakāśa (mahā-ānaya-prakāśe), for (those) (teṣām) who (ye) know the connection (pūrvā-para-vedinaḥ), Reality (vastu-tat-tvam) is revealed (prakāśate) like fruit in their hand --i.e. clearly-- (hastāmalaka-vat). || 6/24 ||
इत्थं विश्वस्य संस्थानं प्रमात्रन्तं निरूपितम् ।
गुरुदृक्पातपात्राणां संशयत्रासविच्छिदे ॥६/२५॥
Itthaṃ viśvasya saṃsthānaṃ pramātrantaṃ nirūpitam |
Gurudṛkpātapātrāṇāṃ saṃśayatrāsavicchide || 6/25 ||
Therefore (ittham), the existence (saṃsthānam) of the universe (viśvasya) is considered as (nirūpitam) (that which rests) in the Subject (pramātr-antam) (by those who become) suitable for the Glance of the Guru (guru-dṛk-pāta-pātrāṇām) in the moment of the destruction of the terror of doubts (saṃśaya-trāsa-vicchide). || 6/25 ||
यथाक्रमं मानमेयमातृरूपतया बहिः ।
खचक्रात्प्रसृतं विश्वं परशक्तिस्वभावतः ॥६/२६॥
Yathākramaṃ mānameyamātṛrūpatayā bahiḥ |
Khacakrātprasṛtaṃ viśvaṃ paraśaktisvabhāvataḥ || 6/26 ||
According to this process (yathā-kramam), the external plane (bahiḥ) (exists) through the appearance of cognition, objects and the subject (māna-meya-mātṛ-rūpatayā), (and it) comes forth (prasṛtam) from the Wheel of Consciousness (khacakrāt) (as) the universe (viśvam), (and it happens) because of the Essential Nature of the Supreme Śakti (para-śakti-sva-bhāvataḥ). || 6/26 ||
स्तोत्रकारस्येदमेव स्थितं चेतसि यज्जगौ ।
संवित्स्तोत्रैः समालोकप्रमाणार्थप्रमातृतः ॥६/२७॥
Stotrakārasyedameva sthitaṃ cetasi yajjagau |
Saṃvitstotraiḥ samālokapramāṇārthapramātṛtaḥ || 6/27 ||
This (idam) which (yat) is also (eva) firmly established (sthitam) in the mind (cetasi) of the ‘Stotrakāra’ --i.e. in the mind of the unknown author of the Kramastotram-- (stotra-kārasya) was taught (jagau) in the Hymn (which teaches the cycles) of Consciousness --i.e. in the Kramastotram-- (saṃvit-stotraiḥ) by (someone who has real) experience or understanding of the beheld objects of cognition. (samāloka-pramāṇa-artha-pramātṛtaḥ). || 6/27 ||
प्रत्यावृत्त्या वितन्वत्याः संहारस्यापि भक्षणम् ।
देव्याः संहारभक्षिण्याः स्फार एषः सुसङ्गतः ॥६/२८॥
Pratyāvṛttyā vitanvatyāḥ saṃhārasyāpi bhakṣaṇam |
Devyāḥ saṃhārabhakṣiṇyāḥ sphāra eṣaḥ susaṅgataḥ || 6/28 ||
Through turning back (prati-āvṛttyā) from expansion (vitanvatyāḥ), the consuming (bhakṣaṇam) of even (api) dissolution (takes place) (saṃhārasya) by the Goddess (devyāḥ) Saṃhārabhakṣiṇī of the Devourer of Withdrawal (saṃhāra-bhakṣiṇyāḥ). This (eṣaḥ) (is True) Expansion (sphāraḥ) because it is very much adhered (to Union) (susaṅgataḥ). || 6/28 ||
मूर्तिचक्रवरसम्प्रदायतः कालघट्टनमयी समन्ततः ।
संविदत्र परमार्थयोगिनां भासतामसमसाहसावनिः ॥६/२९॥
Mūrticakravarasampradāyataḥ
kālaghaṭṭanamayī samantataḥ |
Saṃvidatra paramārthayogināṃ
bhāsatāmasamasāhasāvaniḥ || 6/29 ||
Here (atra), due to the Oral Instruction of the Supremacy of the Mūrticakram (mūrti-cakra-vara-sampradāya-taḥ), (let) Consciousness (saṃvit) (, which) consists of the rubbing of Time (kāla-ghaṭṭana-mayī), shine (bhāsatām) as the ground of unequalled sudden (recognition) (asama-sāhasā-avaniḥ) everywhere (samantataḥ) for those Yogī-s (who) are fond of the Supreme (parama-artha-yoginām). || 6/29 ||
इति श्रीमहानयप्रकाशे मूर्तिचक्रनिरूपणं नाम षष्ठोल्लासः॥
Iti śrīmahānayaprakāśe mūrticakranirūpaṇaṃ nāma ṣaṣṭhollāsaḥ ||
Here ends (iti) the Sixth Outpouring (ṣaṣṭha-ullāsaḥ) with the name of (nāma) ‘Mūrticakranirūpaṇam’ or ‘Investigation of the Wheel of the Embodiment or (limited) Personification’ (mūrti-cakra-nirūpaṇam) in venerable Mahānayaprakāśa (śrī-mahā-ānaya-prakāśe). ||
Seventh Outpouring: Vṛndacakranirūpaṇam
Investigation of the Wheel of the Multitude
अविकल्पविकल्पसंविदां सकलं वृन्दमनुज्झितक्रमम् ।
उदयादिमयं यदन्तरे हठपाकेन गलत्यनारतम् ॥७/१॥
अनुभूय गुरुप्रसादतः परविश्रान्तिदशामनुत्तराम् ।
तदिदं समुदायपूर्वकं किल वृन्दक्रमचक्रमुच्यते ॥७/२॥
Avikalpavikalpasaṃvidāṃ sakalaṃ vṛndamanujjhitakramam |
Udayādimayaṃ yadantare haṭhapākena galatyanāratam || 7/1 ||
Anubhūya guruprasādataḥ paraviśrāntidaśāmanuttarām |
Tadidaṃ samudāyapūrvakaṃ kila vṛndakramacakramucyate || 7/2 ||
This (tat…idam) complete (sakalam) Vṛnda or the Multitude (vṛndam) which (yat) consists of rising, etc. (udaya-ādi-mayam) (that is) the unimpaired succession (anujjhita-kramam) of the perceptions of thoughts (and) their absence (avikalpa-vikalpa-saṃvidām), (and) is connected with Totality or the combination of all the (previously risen) Wheels --i.e. the Wheels of Pīṭha, Prakāśa, Ānanda and Mūrti-- (samudāya-pūrvakam), vehemently --i.e. without succession-- (haṭhapākena) oozes (galati) in the heart (antare) continuously (anāratam) after experiencing (anubhūya) the Absolute (anuttarām) (that is) the condition of the disappearance of ‘another’ (para-viśrānti-daśām) due to the Favor of the Guru (guru-prasādataḥ), is really (kila) called (ucyate) the Wheel of Vṛndakrama --i.e. the Process of the Multitude-- (vṛnda-krama-cakram). || 7/1-2 ||
प्रत्यक्षानुभवं श्रित्वा भूतभावमयं जगत् ।
पीठक्रमदृशा पूर्वं गुरुणा प्रतिपादितम् ॥७/३॥
Pratyakṣānubhavaṃ śritvā bhūtabhāvamayaṃ jagat |
Pīṭhakramadṛśā pūrvaṃ guruṇā pratipāditam || 7/3 ||
After resorting to (śritvā) direct sensory perception (pratyakṣa-anubhavam), the world (jagat) (becomes) a collection of gross and subtle elements (bhūta-bhāva-mayam) (just as it has been) explained (prati-pāditam) formerly (pūrvam) by the Guru (guruṇā) according to the viewpoint of the process of the Pīṭha or the Seat --i.e. the Power of Self-awareness-- (pīṭha-krama-dṛśā). || 7/3 ||
अन्यहेतुनिरासेन तस्य मूलात्समुद्भवः ।
खचक्रात्मतयोन्मग्नः पञ्चात्माथ प्रकाशितः ॥७/४॥
Anyahetunirāsena tasya mūlātsamudbhavaḥ |
Khacakrātmatayonmagnaḥ pañcātmātha prakāśitaḥ || 7/4 ||
Through the rejection of any other cause (then one’s own Self) (anya-hetu-nirāsena), the Revival (samudbhavaḥ) emerges (unmagnaḥ) from its --i.e. the world’s-- root (tasya…mūlāt) by means of the Essence of the Wheel of Consciousness (kha-cakra-ātmatayā), then (atha) the fivefold (pañcātmā) (process starts to) shine (prakāśitaḥ). || 7/4 ||
स्वप्रकाशकरान्तस्थस्फुटज्ञानक्रियात्मकः ।
प्रमाणात्मा द्वादशधा ततोऽपि प्रतिपादितः ॥७/५॥
Svaprakāśakarāntasthasphuṭajñānakriyātmakaḥ |
Pramāṇātmā dvādaśadhā tato'pi pratipāditaḥ || 7/5 ||
Therefore (tataḥ…api), the essence of the twelvefold pramāṇa or cognition (dvādaśadhā…pramāṇa-ātmā) (, which) consists of clearly manifested jñāna and kriyā --i.e. knowledge and action-- standing on the fingertip of one’s own Light --i.e. Existence-- (sva-prakāśa-karānta-stha-sphuṭa-jñāna-kriyā-ātmakaḥ), is produced (in this way) (pratipāditaḥ). || 7/5 ||
ततोऽपि दुर्घटैश्वर्यपारिपूर्ण्यचमत्कृतेः ।
आनन्दाख्यः षोडशधा प्रमेयात्मा निरूपितः ॥७/६॥
Tato'pi durghaṭaiśvaryapāripūrṇyacamatkṛteḥ |
Ānandākhyaḥ ṣoḍaśadhā prameyātmā nirūpitaḥ || 7/6 ||
After that (tataḥ…api), because of the astonishment of the perfect fullness of the hard-to-attain (recognition of) Supremacy (durghaṭa-aiśvarya-pāripūrṇya-camatkṛteḥ), the essence of prameya-s or objects (prameya-ātmā) is discovered (nirūpitaḥ). (It) is called Ānanda (ānanda-ākhyaḥ), having a sixteenfold (nature) (ṣoḍaśa-dhā). || 7/6 ||
ततो बहिर्मुखैश्वर्यतृप्तेरुपरमे सति ।
स्वप्रतिष्ठतया सृष्टिसंहारात्मा व्यवस्थितः ॥७/७॥
Tato bahirmukhaiśvaryatṛpteruparame sati |
Svapratiṣṭhatayā sṛṣṭisaṃhārātmā vyavasthitaḥ || 7/7 ||
Therefore (tatas), (it) consists of the manifestation and the dissolution (of objects) (sṛṣṭi-saṃhāra-ātmā) (, and) by means of the State of Resting in one’s own Self (sva-pratiṣṭhatayā), (it) appears (vyavasthitaḥ) as the loss of being satisfied with the sovereignty of externality (bahir-mukha-aiśvarya-tṛpteḥ…uparame…sati). || 7/7 ||
प्रत्यावृत्त्यात्मतश्चापि यत्र सर्वं प्रलीयते ।
मातुः सप्तदशस्यास्य मूर्तत्वेन समुद्भवः ॥७/८॥
Pratyāvṛttyātmataścāpi yatra sarvaṃ pralīyate |
Mātuḥ saptadaśasyāsya mūrtatvena samudbhavaḥ || 7/8 ||
Moreover (ca…api), where (yatra) everything (sarvam) (becomes) dissolved into (pralīyate) because of the essence of (the Process of) Turning back (to Subjectivity) (pratyāvṛtti-ātmataḥ), the production (samudbhavaḥ) of the seventeenfold (nature) (saptadaśasya) of subjectivity (takes place) (mātuḥ) through its condition of ‘being’ a mūrti or limited form --i.e. cognition returns at first to the Mūrticakra or the Wheel of the limited Subject-- (asya…mūrtatvena). || 7/8 ||
तदित्थं सर्वजन्तूनां व्यवहारदशाक्रमे ।
सिद्धोऽपि यो बहिर्भावः सर्वः सर्वविदात्मकः ॥७/९॥
Taditthaṃ sarvajantūnāṃ vyavahāradaśākrame |
Siddho'pi yo bahirbhāvaḥ sarvaḥ sarvavidātmakaḥ || 7/9 ||
Thus (tat…ittham), during common life (vyavahāra-daśā-krame) of all the individuals --lit. offsprings-- (sarva-jantūnām), even (api) an accomplished or a perfected being (siddhaḥ) who (yaḥ) (is one with) all (sarvaḥ) the external entities (bahir-bhāvaḥ) has the characteristic of omniscience or the Supreme Lord (sarvavit-ātmakaḥ). || 7/9 ||
मेयमानप्रमात्रात्मा बहिः सिद्धमपीह यत् ।
तत्प्रकाशं विना सिध्येन्न कथञ्चन कस्यचित् ॥७/१०॥
Meyamānapramātrātmā bahiḥ siddhamapīha yat |
Tatprakāśaṃ vinā sidhyenna kathañcana kasyacit || 7/10 ||
The external (plane of Reality) (bahiḥ) consists of objects, cognition, and subject (meya-māna-pramātṛ-ātmā), and no one (na…kasyacit) can reach (it) (sidhyet) in this world (iha) by any means (kathañcana) without (vinā) that (tat) Light (prakāśam) which (yat) has been attained (at first) (siddham…api). || 7/10 ||
अतः प्रकाशनिष्पत्त्या निष्पत्तिर्यस्य कस्यचित् ।
परस्यापरनिष्ठत्वान्नत्वैक्यं चिज्जडात्मनोः ॥७/११॥
Ataḥ prakāśaniṣpattyā niṣpattiryasya kasyacit |
Parasyāparaniṣṭhatvānnatvaikyaṃ cijjaḍātmanoḥ || 7/11 ||
Hence (ataḥ), for some (kasyacit), their (yasya) completion --i.e. Realization-- (takes place) (niṣpattiḥ) through the Shining Forth of Prakāśa or Light (prakāśa-niṣpattyā). For others (parasya), there is no (na…tu) oneness (aikyam) of Consciousness and matter (cit-jaḍa-ātmanoḥ) due to an inferior absorption (into matter) (apara-niṣṭhatvāt). || 7/11 ||
अतो यद्विश्ववैचित्र्यं जडात्मैवानुभूयते ।
स्वोल्लेखरेखासंस्थानं तत्स्वतन्त्रं चिदात्मकम् ॥७/१२॥
Ato yadviśvavaicitryaṃ jaḍātmaivānubhūyate |
Svollekharekhāsaṃsthānaṃ tatsvatantraṃ cidātmakam || 7/12 ||
Therefore (ataḥ), the manifoldness of the world (viśva-vaicitryam) which (yat) is experienced only (as) the nature of coagulation (jaḍa-ātmā…eva…anubhūyate) is that (tat) Freedom (sva-tantram) (of which) Essence is Consciousness (cit-ātmakam), (and which) rests in the Appearance of one’s own intuitive perception --i.e. instead of mental logic-- (sva-ullekha-rekhā-saṃsthānam). || 7/12 ||
पराकाशात्स्पन्दनत इच्छातोऽथ यथाक्रमम् ।
इन्द्रियद्वारतः पश्चाद्भावाभासः प्रवर्तते ॥७/१३॥
Parākāśātspandanata icchāto'tha yathākramam |
Indriyadvārataḥ paścādbhāvābhāsaḥ pravartate || 7/13 ||
Moreover (atha), from the Supreme Sky (parākāśāt), (then) from a sudden Movement or Pulsation (spandana-taḥ), (then) from (Creative) Will (icchā-taḥ) in this order (yathā-kramam), (and) finally (paścāt) from the Gate of the senses (indriya-dvāra-taḥ), the shining of ‘becoming’ --i.e. saṃsāra-- (bhāva-ābhāsaḥ) becomes set in motion (pravartate). || 7/13 ||
बहिःसिद्धेऽपि विषये प्रमातॄणां स्वभावतः ।
तदत्र यावद्गुरुणा विश्वस्योदयसंस्थितिः ॥७/१४॥
संहृतिः स्वस्वभावश्च स्वसाक्षित्वेन दर्शितः ।
अतः सर्वत्र चक्राणां स्वरूपप्रतिपादनम् ॥७/१५॥
Bahiḥsiddhe'pi viṣaye pramātṝṇāṃ svabhāvataḥ |
Tadatra yāvadguruṇā viśvasyodayasaṃsthitiḥ || 7/14 ||
Saṃhṛtiḥ svasvabhāvaśca svasākṣitvena darśitaḥ |
Ataḥ sarvatra cakrāṇāṃ svarūpapratipādanam || 7/15 ||
And (api) it exists (tat) naturally (svabhāvataḥ) there (atra) even (api) during the attainment of the external nature (bahiḥ-siddhe) of the objects (of the perceptive process) (viṣaye) of all the subjects (pramātṝṇām), until (yāvat) the (reality) of the appearance of the universe (udaya-saṃsthitiḥ…viśvasya) (and) the dissolution (of the universe takes place) (sam-hṛtiḥ) by the (Grace of the) Guru (guruṇā), and (consequently,) (ca) one’s own True Nature (sva-svabhāvaḥ) is displayed (darśitaḥ) in front of one’s eyes (sva-sākṣitvena). So (ataḥ), the Attainment of the Essential Nature (sva-rūpa-pratipādanam) of all the (previously thaught) Cakra-s (of Consciousness) (cakrāṇām) (takes place) everywhere (sarvatra). || 7/14-15 ||
महानुभावाधिष्ठानात्सामरस्यं प्रवर्तते ।
आरघट्टघटीयन्त्रन्यायेनैतावतः सदा ॥७/१६॥
Mahānubhāvādhiṣṭhānātsāmarasyaṃ pravartate |
Āraghaṭṭaghaṭīyantranyāyenaitāvataḥ sadā || 7/16 ||
Due to this establishment in the state of being high-minded --i.e. being Aware-- (mahā-anubhāva-adhiṣṭhānāt…etāvataḥ), the Taste of Oneness (sāmarasyam) rises (pravartate) continually (sadā) by means of the Greatness of the properly working Machine of Praise (āraghaṭṭa-ghaṭī-yantra-nyāyena) --because of the properly working machine that is composed of a system of a wheel (āraghaṭṭa) and a bucket (ghaṭīyantra) built for fetching water from a deep well. With this, the yogī can fetch the Water of Oneness from the Deep Well of Eternity for the sake of Enjoying its Taste--. || 7/16 ||
जगतः सृष्टिसंहारौ भावाभावमयौ स्थितौ ।
अनेकक्रमयोगेनाप्याक्षिप्ते * * गोचरम् ॥७/१७॥
Jagataḥ sṛṣṭisaṃhārau bhāvābhāvamayau sthitau |
Anekakramayogenāpyākṣipte * * gocaram || 7/17 ||
The manifestation and dissolution (sṛṣṭi-saṃhārau) of the world (jagataḥ) rests (on the idea) (sthitau) of ‘existence’ and ‘non-existence’ (bhāva-abhāva-mayau), but (api) by means of a successive process (aneka-krama-yogena) in the absence of mind (ākṣipte)...the sphere of (gocaram)…? || 7/17 ||
विचित्रसृष्टिसंहारप्रबन्धः परिवर्तते ।
शून्यादारभ्यदेहान्तं सङ्कोचात्मा हि योऽग्रतः ॥७/१८॥
Vicitrasṛṣṭisaṃhāraprabandhaḥ parivartate |
Śūnyādārabhyadehāntaṃ saṅkocātmā hi yo'grataḥ || 7/18 ||
The continuous series of variegated manifestations and dissolutions (vicitra-sṛṣṭi-saṃhāra-prabandhaḥ) rotate (parivartate) from the void (śūnyāt…ārabhya) to the end of the body --i.e. from birth to death-- (deha-antam) in front of (agrataḥ) someone who (yaḥ) is indeed (hi) characterized by contraction (saṅkoca-ātmā). || 7/18 ||
स संसारो विमुक्तिस्तु तत्स्वरूपविपर्ययः ।
तदत्र यावत्संसारस्तत्तद्रूपतया स्थितः ॥७/१९॥
Sa saṃsāro vimuktistu tatsvarūpaviparyayaḥ |
Tadatra yāvatsaṃsārastattadrūpatayā sthitaḥ || 7/19 ||
It (saḥ) is Saṃsāra (saṃsāraḥ), but (tu) (there is also) Liberation (vimuktiḥ) (That) is a change of opinion about its essential nature (tat-svarūpa-viparyayaḥ). There (tat-atra), Saṃsāra (saṃsāraḥ) meanwhile (yāvat) remains (sthitaḥ) in that form (tat-tat-rūpatayā). || 7/19 ||
न भावत्यागतो मुक्तिर्नापि भावोपभोगतः ॥७/२०॥
Na bhāvatyāgato muktirnāpi bhāvopabhogataḥ || 7/20 ||
(Because) Liberation (takes place) neither (muktiḥ…na…api) because of the renunciation of Saṃsāra (bhāva-tyāgataḥ), nor (na) because of the enjoyment of Saṃsāra (bhāva-upabhogatas). || 7/20 ||
भावनालम्बनान्नापि शून्यमात्रोपलम्भतः ।
अनाग्रहादाग्रहाद्वा कस्यचिन्नापि तात्त्विकी ॥७/२१॥
Bhāvanālambanānnāpi śūnyamātropalambhataḥ |
Anāgrahādāgrahādvā kasyacinnāpi tāttvikī || 7/21 ||
Neither because of resting upon contemplation, nor (bhāvana-ālambanāt…na…api) because of the mere obtainment of the void (śūnya-mātra-upalambhataḥ). And (vā) neither because of affection, nor because of its absence (anāgrahāt…āgrahāt…na…api) anyone can become (kasyacit) a Knower of the Truth (tāttvikī). || 7/21 ||
असङ्कोचापटात्मा सा विमुक्तिः पारमार्थिकी ।
यदपेक्षावशात्सर्वाः संसारिण्या विमुक्तयः ॥७/२२॥
एतदात्मनि विश्वस्य स्वस्वरूपविलापनम् ।
सङ्कोचदलनाभ्यासाद्वासनालयभूमिगम् ॥७/२३॥
Asaṅkocāpaṭātmā sā vimuktiḥ pāramārthikī |
Yadapekṣāvaśātsarvāḥ saṃsāriṇyā vimuktayaḥ || 7/22 ||
Etadātmani viśvasya svasvarūpavilāpanam |
Saṅkocadalanābhyāsādvāsanālayabhūmigam || 7/23 ||
(Having) the nature of unlimited religious habit --i.e. wearing ‘unlimitedness’ as one’s religious habit in the course of the world-- (asaṅkocā-paṭa-ātmā) (that is) the Power of the Supreme Truth (pārama-ārthikī) is (sā) Liberation (vimuktiḥ). Everyone (sarvāḥ) becomes Liberated (vimuktayaḥ) from the transmigratory being (in himself/herself) (saṃsāriṇyāḥ) due to the Power of being dependent on that --i.e. on the Power of the Supreme Truth-- (yat…apekṣā-vaśāt). The dissolution of the nature (sva-sva-rūpa-vilāpanam) of the universe (viśvasya) into the Essence of this (Supreme Truth) (etat-ātmani) pervades the sphere of the dissolution of vāsanā-s or impressions --i.e. of which the universe is made-- (vāsanā-laya-bhūmigam) due to the constant practice of tearing asunder limitations (saṅkoca-dalana-abhyāsāt). || 7/22-23 ||
निरावरणताहेतोरतस्तत्प्रतिपत्तये ।
वृन्दक्रमस्य संस्थानं कथ्यते गुर्वनुग्रहात् ॥७/२४॥
Nirāvaraṇatāhetoratastatpratipattaye |
Vṛndakramasya saṃsthānaṃ kathyate gurvanugrahāt || 7/24 ||
Hence (ataḥ), for the sake of the Attainment of That (tat-pratipattaye) on account of the unveiled state (nirāvaraṇatā-hetoḥ), the establishment (saṃsthānam) of the process of Vṛnda or the Multitude (vṛnda-kramasya) is narrated (kathyate) because of the Grace of the Guru (guru-anugrahāt). || 7/24 ||
स्वविमर्शावधानेनाप्याकालाग्निशिवावधि ।
विश्वस्य भावः सहसा स्वस्वरूपे विचीयते ॥७/२५॥
Svavimarśāvadhānenāpyākālāgniśivāvadhi |
Viśvasya bhāvaḥ sahasā svasvarūpe vicīyate || 7/25 ||
And (api) by means of ‘Attention to one’s own Self-awareness’ (sva-vimarśa-avadhānena), the transmigratory existence (bhāvaḥ) of the universe (viśvasya) from Kālāgni (ākālāgni) up to Śiva (śiva-avadhi) becomes forcefully --i.e. not successfully-- (sahasā) sacrificed --i.e. dissolved-- (vi-cīyate) in one’s own Essential Nature (like waves in the ocean) (sva-svarūpe). || 7/25 ||
महानयमहायानवेदान्ताद्वयवादिनः ।
सदृशाः प्रतिपाद्यन्ते चार्वाकाद्वयवादिभिः ॥७/२६॥
Mahānayamahāyānavedāntādvayavādinaḥ |
Sadṛśāḥ pratipādyante cārvākādvayavādibhiḥ || 7/26 ||
The non-dualistic followers of Mahānaya, (buddhist) Mahāyāna and Vedānta (mahānaya-mahāyāna-vedānta-advaya-vādinaḥ) seem to be the same (sadṛśāḥ) as (that which) is explained (pratipādyante) by the followers of the cārvāka system --i.e. materialism-- (cārvāka-advaya-vādibhiḥ). || 7/26 ||
ये हस्तिमशकन्यायादर्थादर्थास्तु भेदिनः ।
तैर्जडा विप्रलम्भ्यन्ते सदृशैरभिधायकैः ॥७/२७॥
Ye hastimaśakanyāyādarthādarthāstu bhedinaḥ |
Tairjaḍā vipralambhyante sadṛśairabhidhāyakaiḥ || 7/27 ||
Which (ye), as a matter of fact (arthāt), are meanings (arthāḥ) (that) are suitable for the doctrine of dualism (tu...bhedinaḥ) due to the way of (the reasoning of) a venomous insect (hasti-maśaka-nyāyāt). (But their) dullness --i.e. lack of awareness-- (jaḍāḥ) is mocked (vipralambhyante) by those (who) (taiḥ) apparently telling the same (regarding the universe) (sadṛśaiḥ…abhidhāyakaiḥ). || 7/27 ||
अतो नास्तिकतातत्त्वं चित्ते कृत्वा दुरात्मभिः ।
महानयोपदेशेन पात्येते स्वपरावधः ॥७/२८॥
Ato nāstikatātattvaṃ citte kṛtvā durātmabhiḥ |
Mahānayopadeśena pātyete svaparāvadhaḥ || 7/28 ||
Hence (ataḥ), after the wicked ones or evil-minded (durātmabhiḥ) accept (kṛtvā) the reality of atheism (nāstika-tā-tattvam) in mind (citte), the (ideas) of ‘one’s own Self ‘and ‘something else’ --i.e. duality-- (sva-parau) falls (pātyete) down (adhaḥ) by means of the Teaching of the Mahānaya or the Great Way (maha-ānaya-upadeśena). || 7/28 ||
सर्वोत्कृष्टस्वभावस्य शिवस्यापि महात्मनः ।
स्थितः सङ्कोचसंस्कारः का कथान्येषु जन्तुषु ॥७/२९॥
Sarvotkṛṣṭasvabhāvasya śivasyāpi mahātmanaḥ |
Sthitaḥ saṅkocasaṃskāraḥ kā kathānyeṣu jantuṣu || 7/29 ||
The purification of limitation (saṅkoca-saṃskāraḥ) though (api) belongs (sthitaḥ) to the Supreme Universal Spirit (mahātmanaḥ) of the Supremely Magnificent Essential Nature (sarva-utkṛṣṭa-sva-bhāvasya) of Śiva (śivasya). What should one say about other limited beings (kā…kathā…anyeṣu…jantuṣu)? || 7/29 ||
अतो नित्यावधानेन स्वस्वरूपमयस्थितेः ।
सर्वाग्रहग्राहवशाज्जीवन्मुक्तिः प्रकाशते ॥७/३०॥
Ato nityāvadhānena svasvarūpamayasthiteḥ |
Sarvāgrahagrāhavaśājjīvanmuktiḥ prakāśate || 7/30 ||
Therefore (ataḥ), through Eternal Awareness (nitya-avadhānena) of the State (which is) made of one’s own True Nature (sva-svarūpa-maya-sthiteḥ), the Condition of being Liberated while alive (jīvat-muktiḥ) shines (prakāśate) under the influence of the Desire of taking hold of the obtainment of all (sarva-āgraha-grāha-vaśāt). || 7/30 ||
तच्चावधानं विषयिस्वरूपपरिशीलनात् ।
अविकल्पविकल्पात्मस्थैर्यरूपतया पुनः ॥७/३१॥
Taccāvadhānaṃ viṣayisvarūpapariśīlanāt |
Avikalpavikalpātmasthairyarūpatayā punaḥ || 7/31 ||
And that Attention or Awareness (tat…ca…avadhānam) (rises) again (punaḥ) due to the pursuit of the Essential Nature of the senses (viṣayi-sva-rūpa-pariśīlanāt) by means of the appearance of that firmness (which is) composed of thoughts and the lack of thoughts (avikalpa-vikalpa-ātmā-sthairya-rūpatayā). || 7/31 ||
विकल्पशृङ्खलाबद्धो हेतुकार्यात्मको हि यः ।
नानाविधाग्रहग्रन्थिवासनावेधबृंहितः ॥७/३२॥
Vikalpaśṛṅkhalābaddho hetukāryātmako hi yaḥ |
Nānāvidhāgrahagranthivāsanāvedhabṛṃhitaḥ || 7/32 ||
(Someone) who (hi…yaḥ) is bonded by the fetter of thoughts (vikalpa-śṛṅkhalā-baddhaḥ) (because he) has the nature of (analyzing) cause and effect (hetu-kārya-ātmakaḥ) is nourished by the penetration of vāsanā-s or residual tendencies (of feelings which form) the knot (that is made of) an attachment to manifoldness or different portions (of manifestation) (nānā-vidhā-graha-granthi-vāsanā-vedha-bṛṃhitaḥ). || 7/32 ||
न शक्योऽसावपह्नोतुं किल प्रत्यात्मवेदनात् ।
अतः संहाररूपोऽयं * * * * (स्वरूपेण?) विना कथम् ॥७/३३॥
Na śakyo'sāvapahnotuṃ kila pratyātmavedanāt |
Ataḥ saṃhārarūpo'yaṃ * * * * (svarūpeṇa?) vinā katham || 7/33 ||
He --i.e. one’s own Self-- (asau) truly (kila) cannot be hidden (na…śakyaḥ…apahnotum) by the perception of all the entities (prati-ātmā-vedanāt). Hence (ataḥ), how (katham) (could) this (ayam) nature of dissolution (saṃhāra-rūpaḥ) (exist) without (vinā) one’s own essential nature… (sva-rūpeṇa?)? || 7/33 ||
सहसा ग्रसितुं शक्यः संवादैरेव पेशलैः ।
तस्मात्स्वरूपदार्ढ्येन सर्वावरणभेदिना ॥७/३४॥
परावधानरूपेण स्थातव्यं परयोगिना ।
अतो विश्वस्य संस्थाने यन्मुखेन यदागतम् ॥७/३५॥
तन्मुखेनैव तत्तस्य हठपाकेन लीयते ।
विश्वं प्रकाशाधीनत्वात्तन्मयत्वाच्च वस्तुतः ॥७/३६॥
Sahasā grasituṃ śakyaḥ saṃvādaireva peśalaiḥ |
Tasmātsvarūpadārḍhyena sarvāvaraṇabhedinā || 7/34 ||
Parāvadhānarūpeṇa sthātavyaṃ parayoginā |
Ato viśvasya saṃsthāne yanmukhena yadāgatam || 7/35 ||
Tanmukhenaiva tattasya haṭhapākena līyate |
Viśvaṃ prakāśādhīnatvāttanmayatvācca vastutaḥ || 7/36 ||
He can be (śakyaḥ) grasped (grasitum) in a vehement way (sahasā) only (eva) through charming (peśalaiḥ) conversations (saṃvādaiḥ). Therefore (tasmāt), that (tat) is to be maintained (sthātavyam) by a supreme adept --i.e. by a great spiritual aspirant-- (para-yoginā) in the form of the Highest Awareness (para-avadhāna-rūpeṇa) through the Firmness of one’s own Essential Nature (sva-rūpa-dārḍhyena) (which) breaks all the coverings (sarva-āvaraṇa-bhedinā).
Hence (ataḥ), by means of (that) which arrives when (yadā…āgatam…yat-mukhena) (one is) resting (saṃsthāne) in the world (viśvasya) (and) merely by means of that --i.e. by charming conversation or ‘oral teaching’-- (tat-mukhena…eva), because of the state of being dependent on Light (prakāśa-adhīnatvāt) and (ca) because of being made of that (Light) (tat-maya-tvāt), the universe (viśvam) in real sense (vastutaḥ) becomes consumed (līyate) for him (tasya) in a flash (haṭha-pākena). || 7/34-36 ||
संवित्स्वरसवाहित्वाच्छून्यं स्थापयितुं यथा ।
तथैव हठपाकेन प्रत्यावृत्तिक्रमात्मना ॥७/३७॥
निरावरणता नेतुं शक्यं संस्थानशीलनात् ।
एतस्मिन्विदिते सम्यङ्मुक्तिः संसारभूमितः ॥७/३८॥
Saṃvitsvarasavāhitvācchūnyaṃ sthāpayituṃ yathā |
Tathaiva haṭhapākena pratyāvṛttikramātmanā || 7/37 ||
Nirāvaraṇatā netuṃ śakyaṃ saṃsthānaśīlanāt |
Etasminvidite samyaṅmuktiḥ saṃsārabhūmitaḥ || 7/38 ||
Just as (yathā) (it is possible) to stop (sthāpayitum) the void (śūnyam) from assimilating one’s own Nectar of Consciousness (saṃvit-svarasa-vāhitvāt) through forceful digestion (haṭha-pākena) (that) is the essence of the process of Turning back (to one’s own Self) (prati-āvṛtti-krama-ātmanā), so (tathā…eva), unveiled condition (nirāvaraṇatā) (that is) complete Liberation (samyak-muktiḥ) from the stage of transmigratory existence (saṃsāra-bhūmitaḥ), can be (śakyam) taken (netum) by the constant practice of staying (saṃsthāna-śīlanāt) in this (etasmin) perceived (understanding) (vidite). || 7/37-38 ||
अन्यथा मुक्तिरूपं तु संसारस्यापरो विधिः ।
यथास्थितस्य विश्वस्य यथैवानुभवे स्थिते ॥७/३९॥
Anyathā muktirūpaṃ tu saṃsārasyāparo vidhiḥ |
Yathāsthitasya viśvasya yathaivānubhave sthite || 7/39 ||
Otherwise (anyathā), the Nature of Liberation (mukti-rūpam) is really (tu) an inferior or another (aparaḥ) formation (vidhiḥ) of transmigratory existence (saṃsārasya) as (yathā…eva) (that which exists) in the maintenance (sthite) of the (limited) perception (anubhave) of the universe (viśvasya) as it is --i.e. as in the case of worldly people-- (yathāsthitasya). || 7/39 ||
सङ्कोचसंस्थानलयाज्जिवन्मुक्तिः प्रकाशते ।
यथैव पश्यति विश्वं तथैव परिवर्तते ॥७/४०॥
Saṅkocasaṃsthānalayājjivanmuktiḥ prakāśate |
Yathaiva paśyati viśvaṃ tathaiva parivartate || 7/40 ||
Due to the dissolution (of the condition of) staying in contraction (saṅkoca-saṃsthāna-layāt), Liberation while living (jivat-muktiḥ) shines (prakāśate), (and) in whatever manner (yathā-eva…tathā-eva) (he) sees (paśyati) the world (viśvam), (he) wanders (parivartate). || 7/40 ||
संवित्स्वातन्त्र्यतस्त्यक्तसर्वोपायकदर्थनम् ।
अतो विमर्शरूपोऽयं कथनात्मा प्रकाशते ॥७/४१॥
Saṃvitsvātantryatastyaktasarvopāyakadarthanam |
Ato vimarśarūpo'yaṃ kathanātmā prakāśate || 7/41 ||
Because of the Freedom of Consciousness (saṃvit-svātantryataḥ), the torment of all the means (of realization) becomes forsaken (tyakta-sarva-upāya-kadarthanam); hence (ataḥ), this (ayam) Nature of Self-awareness (vimarśa-rūpaḥ) characterized by Oral Instruction (kathana-ātmā) shines (prakāśate). || 7/41 ||
सत्सम्प्रदायो गुरुणा सर्वावरणभेदकः ।
मूर्तिचक्रे ह्यहङ्कारः प्रमात्रात्मा य उत्थितः ॥७/४२॥
Satsampradāyo guruṇā sarvāvaraṇabhedakaḥ |
Mūrticakre hyahaṅkāraḥ pramātrātmā ya utthitaḥ || 7/42 ||
The real Sampradāya or Oral Transmission (sat-sampradāyaḥ) destroys all the coverings of limitation (sarva-āvaraṇa-bhedakaḥ) (when it flows) through the Guru (guruṇā), (then) in the Mūrticakram (mūrti-cakre…hi), ahaṅkāra or false-I (ahaṅkāraḥ), which is (yaḥ) characterised by the Pramātā or the (limited) perceiver (pramātṛ-ātmā), rises --i.e. through the Oral Transmission of the Guru a yogin recognizes his/her limited expirent which is called ‘false-I’ -- (utthitaḥ). || 7/42 ||
स्वात्मसङ्कोचसंहारपूर्वे स हठपाकतः ।
भावसंस्काररूपस्य रश्मिवृन्दस्य सर्वतः ॥७/४३॥
Svātmasaṅkocasaṃhārapūrve sa haṭhapākataḥ |
Bhāvasaṃskārarūpasya raśmivṛndasya sarvataḥ || 7/43 ||
That --i.e. ahaṅkāra or false-I-- (saḥ) appears spontaneously (haṭha-pākataḥ) in the preceeding (process) of the dissolution of the contraction of Consciousness (svātmā-saṅkoca-saṃhāra-pūrve) everywhere (sarvataḥ) in the Multitude of the Rays (of Consciousness) (raśmi-vṛndasya) (and also) in that nature (which) forms transmigratory existence (bhāva-saṃskāra-rūpasya). || 7/43 ||
तिष्ठतो बीजभावेन मातृमेलापरूपिणः ।
निर्विकल्पविकल्पांशान्भावाभावद्वयानुगान् ॥७/४४॥
विनिर्भिद्य विनिर्भिद्य संहरत्यान्तरानपि ।
निर्विकल्पविकल्पांशाः प्रायः सङ्कलनावशात् ॥७/४५॥
सम्भवन्ति चतुष्षष्टिः प्रतीतीनां स्वभावतः ।
तत्रापि ज्ञेयसंस्काराभिज्ञरूपाः प्रतीतयः ॥७/४६॥
Tiṣṭhato bījabhāvena mātṛmelāparūpiṇaḥ |
Nirvikalpavikalpāṃśānbhāvābhāvadvayānugān || 7/44 ||
Vinirbhidya vinirbhidya saṃharatyāntarānapi |
Nirvikalpavikalpāṃśāḥ prāyaḥ saṅkalanāvaśāt || 7/45 ||
Sambhavanti catuṣṣaṣṭiḥ pratītīnāṃ svabhāvataḥ |
Tatrāpi jñeyasaṃskārābhijñarūpāḥ pratītayaḥ || 7/46 ||
After separating (vinirbhidya…vinirbhidya) even (api) the two internal (antarān) portions of thoughtlessness and thoughtfulness (nirvikalpa-vikalpa-aṃśān) (which together) serve the duality of (the idea of) existence and non-existence (bhāva-abhāva-dvaya-anugān) due to their intermixture (saṅkalanā-vaśāt) (of which separation is performed) by means of turning to the Seed (bīja-bhāvena) of (that which) is continuously appearing as an encounter or union with the perceiver --i.e. to the Seed of Self-awareness-- (mātṛ-melāpa-rūpiṇaḥ…tiṣṭhataḥ), (it) destroys (them) (saṃharati) as a rule (prāyaḥ), (then) the portions of (both) thoughtlessness and thoughtfulness (nirvikalpa-vikalpa-aṃśāḥ) become (sambhavanti) the Sixty-four (Yoginī-s) (catuṣṣaṣṭiḥ) of perceptions (pratītīnām) by Themselves (svabhāvataḥ), and (api) on that occasion (tatra), (They become) Perceptions (pratītayaḥ), appearing as (That) Understanding (Which) purifies or prepares (that which) is to be understood (jñeya-saṃskāra-abhi-jña-rūpāḥ). || 7/44-46 ||
सम्भवन्ति चतुष्षष्टिः सोपानक्रमयोगतः ।
अन्या अपि च तन्निष्ठा हठपाकैकलम्पटाः ॥७/४७॥
Sambhavanti catuṣṣaṣṭiḥ sopānakramayogataḥ |
Anyā api ca tanniṣṭhā haṭhapākaikalampaṭāḥ || 7/47 ||
(They) become (sambhavanti) the Sixty-four (Yoginī-s) (catuṣṣaṣṭiḥ) by means of the Process of the (spiritual) ladder (sopāna-krama-yogataḥ), moreover (anyāḥ…api…ca), being grounded on that (Process) (tat-niṣṭhāḥ), (They) only desirous of vehement devouring (of limitations) (haṭha-pāka-eka-lampaṭāḥ). || 7/47 ||
ज्ञातृभोगस्वरूपिण्यस्तत्संख्या एव वस्तुतः ।
ज्ञातृभोगस्वरूपाणां मरीचीनां कदम्बकम् ॥७/४८॥
प्रत्येकं हठपाकेन ग्रसितुं तत्र वर्तते ।
तच्च स्फुटास्फुटत्वेन वर्ततेऽनुभवादपि ॥७/४९॥
Jñātṛbhogasvarūpiṇyastatsaṃkhyā eva vastutaḥ |
Jñātṛbhogasvarūpāṇāṃ marīcīnāṃ kadambakam || 7/48 ||
Pratyekaṃ haṭhapākena grasituṃ tatra vartate |
Tacca sphuṭāsphuṭatvena vartate'nubhavādapi || 7/49 ||
In reality (vastutaḥ), (Their) multiplicity (appears) only (tat-saṃkhyāḥ…eva) as the essential nature of the enjoyment of the Knower (jñātṛ-bhoga-sva-rūpiṇyaḥ). To devour (grasitum) the multitude of the Rays of (these) appearances of the enjoyment of the Knower (jñātṛ-bhoga-sva-rūpāṇām…marīcīnām…kadambakam) one by one (pratyekam) vehemently --i.e. according to non-sequential nature-- (haṭhapākena), It (tat) rises (vartate) there (tatra), and (ca) through the condition of being clear (, but also) a secret (sphuṭa-asphuṭa-tvena), (It) rises (vartate) even (api) in perception (anubhavāt). || 7/48-49 ||
ज्ञेयसंस्काररूपाणां प्रतीतीनामनुक्रमात् ।
आसां सर्वप्रतीतीनां परविश्रान्तिलक्षणम् ॥७/५०॥
Jñeyasaṃskārarūpāṇāṃ pratītīnāmanukramāt |
Āsāṃ sarvapratītīnāṃ paraviśrāntilakṣaṇam || 7/50 ||
In the perceptions (pratītīnām) (which have the essence which constitute) the preparation or purification of (that which) is to be understood (jñeya-saṃskāra-rūpāṇām), the Sign or Nature of Supreme Resting (takes place) (para-viśrānti-lakṣaṇam) in all these perceptions (āsām…sarva-pratītīnām) in a successive way (anukramāt). || 7/50 ||
न क्षणं च्यवते रूपं यस्याः सा पारमार्थिकी ।
सर्वोत्तीर्णा सर्वमयी सर्वसर्वात्मकप्रथा ॥७/५१॥
Na kṣaṇaṃ cyavate rūpaṃ yasyāḥ sā pāramārthikī |
Sarvottīrṇā sarvamayī sarvasarvātmakaprathā || 7/51 ||
It --i.e. Supreme Resting in one’s own Self-- (sā) is the all-transcending (sarva-uttīrṇā) (but also) all-containing (sarva-mayī) Supreme Truth (pārama-arthikī) perceived as the complete Essence of everything (sarva-sarva-ātmaka-prathā), of Which (yasyāḥ) nature (rūpam) does not change even for a moment (na…kṣaṇam…cyavate). || 7/51 ||
अविभिन्ना विभिन्नेव या काचित् पारमेश्वरी ।
व्यपदेशातिगा तस्याः स्वस्वरूपमयस्थितेः ॥७/५२॥
Avibhinnā vibhinneva yā kācit pārameśvarī |
Vyapadeśātigā tasyāḥ svasvarūpamayasthiteḥ || 7/52 ||
(It) is that indescribable (kācit) Pārameśvarī or Supreme Mistress (pārama-īśvarī) Who (yā) surpasses any designation (vyapadeśa-ati-gā), (and though She) seems to be (iva) divided (vibhinnā), (She) never deviates (avibhinnā) from Her (tasyāḥ) condition of being made of one’s one True Nature (sva-sva-rūpa-maya-sthiteḥ). || 7/52 ||
पञ्चषष्टिप्रतीतित्वमुपचारेण गीयते ।
रौद्रेश्वर्या अयं स्फारः प्राधान्येन व्यवस्थितः ॥७/५३॥
Pañcaṣaṣṭipratītitvamupacāreṇa gīyate |
Raudreśvaryā ayaṃ sphāraḥ prādhānyena vyavasthitaḥ || 7/53 ||
(She) is metaphorically (upacāreṇa) glorified (gīyate) as the ‘state of sixty-five-fold perception’ (pañcaṣaṣṭi-pratītitvam). This (ayam) expansion (sphāraḥ) chiefly (prādhānyena) appears (vyavasthitaḥ) as Raudreśvarī --i.e. the Goddess of the Jñānasiddha-s-- (raudreśvaryā). || 7/53 ||
संस्कारहठपाकात्मा ग्रासव्यापारपारगः ।
संहारभक्षिणीरूपाद्व्योमेश्यन्तं हि यत्स्थितम् ॥७/५४॥
चक्रसंस्थानमेतस्य निजचक्रक्रमान्तरे ।
निर्विभज्य स्वकं रूपं हठपाकक्रियात्मकम् ॥७/५५॥
प्रत्यावृत्त्या स्वस्वरूपे निरावरणसुन्दरे ।
इच्छासंस्कारविरहे क्षीणा विश्राम्यति स्वतः ॥७/५६॥
Saṃskārahaṭhapākātmā grāsavyāpārapāragaḥ |
Saṃhārabhakṣiṇīrūpādvyomeśyantaṃ hi yatsthitam || 7/54 ||
Cakrasaṃsthānametasya nijacakrakramāntare |
Nirvibhajya svakaṃ rūpaṃ haṭhapākakriyātmakam || 7/55 ||
Pratyāvṛttyā svasvarūpe nirāvaraṇasundare |
Icchāsaṃskāravirahe kṣīṇā viśrāmyati svataḥ || 7/56 ||
(Who) is a master of the function of devouring (grāsa-vyāpāra-pāra-gaḥ) is characterized by Forceful --i.e. non-successive-- digestion of saṃskāra-s or the Forceful Essence of purification (saṃskāra-haṭhapāka-ātmā). Due to the nature of Saṃhārabhakṣiṇī or the Devourer of Withdrawal --i.e. the Goddess of the Mantrasiddha-s, Who devours withdrawal-- (saṃhāra-bhakṣiṇī-rūpāt), standing still (sthitam) in the proximity of Vyomeśī --i.e. of the Mistress of the Sky-- (takes place) (vyoma-īśi-antam…hi), which (yat) is the act of resting of (all) the Wheels (cakra-saṃsthānam) in the middle of the Process of one’s own Wheel (of Consciousness) (nija-cakra-krama-antare…etasya). Having not divided (nirvibhajya) one’s own (svakam) nature (rūpam) (which) is characterized by the essence of a vehemently (devouring) --i.e. akrama-- activity (haṭha-pāka-kriyā-ātmakam) by turning back (prati-āvṛttyā) to one’s own True Nature (sva-sva-rūpe), to the Beauty of Unveiled State (nirāvaraṇa-sundare), the Emaciated One --i.e. Transcendental Consciousness-- (kṣīṇā) naturally (svataḥ) takes rest (viśrāmyati) in the absence of the impressions of desire (icchā-saṃskāra-virahe). || 7/54-56 ||
परधारासमारूढसामरस्यावसानभूः ।
एषा कृशतनुर्देवी सर्वेच्छाविलयावनिः ॥७/५७॥
Paradhārāsamārūḍhasāmarasyāvasānabhūḥ |
Eṣā kṛśatanurdevī sarvecchāvilayāvaniḥ || 7/57 ||
This (eṣā) Emaciated (kṛśa-tanuḥ) Goddess (devī) rises from the dwelling place of Oneness (that is) ridden by the Supreme Flow (para-dhārā-samārūḍha-sāmarasya-avasānabhūḥ), (and She) is a River (in which) all the desires (become) dissolved (sarva-icchā-vilaya-avaniḥ). || 7/57 ||
अनपायपदप्राप्त्यै कैश्चिदेवाभ्युपास्यते ।
यां यां स्वचक्रे चक्रेशी तां तामाविश्य युक्तितः ॥७/५८॥
Anapāyapadaprāptyai kaiścidevābhyupāsyate |
Yāṃ yāṃ svacakre cakreśī tāṃ tāmāviśya yuktitaḥ || 7/58 ||
For attaining the State without obstacles (anapāya-pada-prāptyai), The Lord of the Wheel (cakra-īśī) must be worshipped (abhi-upāsyate) by any means (kaiścid…eva), whatever (tām…tām…yām…yām) is obtained (āviśya) by contemplating (on the Supreme) (yuktitaḥ) in one’s own Wheel --i.e. in the sphere of one’s own Self-Consciousness-- (sva-cakre). || 7/58 ||
रौद्रेश्वरी सर्वचक्राण्यामूलाद्ग्रसति स्वयम् ।
अतो वृन्दक्रमे सर्वमुपादेयतया स्थितम् ॥७/५९॥
Raudreśvarī sarvacakrāṇyāmūlādgrasati svayam |
Ato vṛndakrame sarvamupādeyatayā sthitam || 7/59 ||
Raudreśvarī (raudra-īśvarī) Herself (svayam) devours (grasati) all the Wheels (sarva-cakrāṇi) from the root (up to the top) (āmūlāt). Hence (ataḥ), everything --i.e. the world-- (sarvam) remains (sthitam) useful (upādeya-tayā) in the Process of the Multitude (vṛnda-krame). || 7/59 ||
प्रमेयजातं सङ्कोचकलाविच्छेदनक्षमम् ।
मुद्रामन्त्रनिरीहादिप्रमेयप्रतिपादनात् ॥७/६०॥
Prameyajātaṃ saṅkocakalāvicchedanakṣamam |
Mudrāmantranirīhādiprameyapratipādanāt || 7/60 ||
That (which) is born from objects (prameya-jātam) is fit for being separated from contraction (saṅkoca-kalā-vicchedana-kṣamam), due to the appearance of that which is to be proved or known through mudrā, mantra, indifference (to objectivity), etc. (mudrā-mantra-nirīhā-ādi-prameya-pratipādanāt). || 7/60 ||
कथनात्मा सम्प्रदायो निष्ठामत्र परां गतः ।
कथनात्संशयच्छेदः पूजनं परिपूर्णता ॥७/६१॥
Kathanātmā sampradāyo niṣṭhāmatra parāṃ gataḥ |
Kathanātsaṃśayacchedaḥ pūjanaṃ paripūrṇatā || 7/61 ||
Sampradāya or Oral Transmission (sampradāyaḥ) is characterized by Kathanam or oral instruction (kathana-ātmā) (and) the Arrival (gataḥ) of the Highest (parām) Repose (niṣṭhām) (takes place) in this way --i.e. in Oral Transmission-- (atra). From Kathanam or oral instruction (kathanāt) (there is) cutting off the doubts (saṃśayacchedaḥ) (as) the completion (pari-pūrṇatā) of worship (pūjanam). || 7/61 ||
सङ्क्रमात्सामरस्यस्य परा निष्ठा प्रवर्तते ।
अतोऽत्र सावधानेन हृदयेन विमृश्यताम् ॥७/६२॥
Saṅkramātsāmarasyasya parā niṣṭhā pravartate |
Ato'tra sāvadhānena hṛdayena vimṛśyatām || 7/62 ||
(Then,) from the Transmission (of the Awareness of one’s own Essential Nature) (saṅkramāt), the Supreme (parā) State (niṣṭhā) of Oneness (sāmarasyasya) emanates (pravartate). Hence (ataḥ), there (atra), by an attentive (sāvadhānena) intellect (hṛdayena), the state of reflecting upon (Supreme Reality takes place) (vimṛśyatām). || 7/62 ||
चतुष्षष्टिमरीचीनां संस्थानं हृदयङ्गमम् ।
प्रत्यक्षानुभवात्सर्वं स्वात्मा भवति योगिनाम् ॥७/६३॥
Catuṣṣaṣṭimarīcīnāṃ saṃsthānaṃ hṛdayaṅgamam |
Pratyakṣānubhavātsarvaṃ svātmā bhavati yoginām || 7/63 ||
Everything --i.e. the world-- (sarvam) is pleasing to the heart (hṛdayaṅgamam) (when it) stands (saṃsthānam) in the Rays of the Sixty-four (Siddha-s, i.e. stands together in the Sixty-four Yoginī-s, and) (catuṣṣaṣṭi-marīcīnām) due to direct or unlimited sensory perception (pratyakṣa-anubhavāt), (it) becomes (bhavati) one’s own Self (sva-ātmā) for yogī-s (yoginām). || 7/63 ||
अतो गुरुमुखात्तद्यत्प्रत्यक्षेणानुभूयते ।
विषयाभोगसंस्काररूपो यः कामसम्भवः ॥७/६४॥
कालेनासाद्यते भूयः स तद्बीजक्रमात्मना ।
तद्भोगेनापि कालस्य तृप्तेरुपरमे सति ॥७/६५॥
Ato gurumukhāttadyatpratyakṣeṇānubhūyate |
Viṣayābhogasaṃskārarūpo yaḥ kāmasambhavaḥ || 7/64 ||
Kālenāsādyate bhūyaḥ sa tadbījakramātmanā |
Tadbhogenāpi kālasya tṛpteruparame sati || 7/65 ||
Hence (ataḥ), that (tat) which (yat) comes from the Mouth of the Guru (guru-mukhāt) is experienced (anubhūyate) through direct sensory perception (pratyakṣeṇa). (Though that) which (yaḥ) is furnished (bhūyaḥ) with Time (kālena) is the nature of the impressions of empirical enjoyments (viṣaya-ābhoga-saṃskāra-rūpaḥ) produced from desire (kāma-sambhavaḥ) (, and) it is obtained (āsādyate) through the Essence of the Process (which) sprung from that --i.e. from desire-- (tat-bīja-krama-ātmanā) even (api) through the enjoyment of that (desire) (tat…bhogena). That --i.e. such a nature of empirical enjoyment-- (saḥ) (rests) in cessation --i.e. death-- (uparame), (which) belongs (sati) to Time (kālasya), because of (its) satisfaction (with Time) (tṛpteḥ). || 7/64-65 ||
यथाक्रमं स्वस्वरूपहानिः संजायते स्फुटम् ।
तदित्थं प्रथमः कालः कामं सृष्ट्वा ततः क्रमात् ॥७/६६॥
Yathākramaṃ svasvarūpahāniḥ saṃjāyate sphuṭam |
Taditthaṃ prathamaḥ kālaḥ kāmaṃ sṛṣṭvā tataḥ kramāt || 7/66 ||
In this succession (yathā-kramam), the diminution of one’s own Essential Nature (sva-sva-rūpa-hāniḥ) clearly (sphuṭam) takes place (saṃjāyate). Therefore (tadittham), at first (prathamaḥ), Time (rises) (kālaḥ) from succession (kramāt…tataḥ), after the manifestation (sṛṣṭvā) of desire (kāmam). || 7/66 ||
प्रत्यावृत्त्या तु तद्ग्रासात्स्वं स्वं रूपं ग्रसत्यपि ।
तदेतद्वस्तुतः सर्वं मरीचीनां विजृम्भितम् ॥७/६७॥
Pratyāvṛttyā tu tadgrāsātsvaṃ svaṃ rūpaṃ grasatyapi |
Tadetadvastutaḥ sarvaṃ marīcīnāṃ vijṛmbhitam || 7/67 ||
But (tu), due to the devouring of that (desire) (tat-grāsāt) by means of (the method of) Turning back (from it) (prati-āvṛttyā), the Self (svam) devours (grasati) even (api) its (limited) nature (svam…svam…rūpam). In reality (vastutas), all (sarvam) this (etat) is the (tat) Expansion (vijṛmbhitam) of the Rays (of Consciousness) (marīcīnām). || 7/67 ||
अक्रमाणां क्रमाभासरूपमप्रत्यक्षतः स्थितम् ।
तत्र कालस्य या सृष्टिर्द्वादशात्मा निरूपिता ॥७/६८॥
Akramāṇāṃ kramābhāsarūpamapratyakṣataḥ sthitam |
Tatra kālasya yā sṛṣṭirdvādaśātmā nirūpitā || 7/68 ||
For (those whose Consciousness is) beyond succession (akramāṇām), the nature of the appearance of succession (krama-ābhāsa-rūpam) remains (sthitam) there (tatra) invisible (apratyakṣataḥ) (as) the manifestation (sṛṣṭiḥ) of Time (kālasya) which (yā) is considered to be (nirūpitā) twelvefold (dvādaśa-ātmā). || 7/68 ||
प्रत्यावृत्तिक्रमोन्माना मूर्ताहङ्कारमेलनात् ।
त्रयोदशात्मतां प्राप्ता सा विश्रान्तिपदोन्मुखी ॥७/६९॥
Pratyāvṛttikramonmānā mūrtāhaṅkāramelanāt |
Trayodaśātmatāṃ prāptā sā viśrāntipadonmukhī || 7/69 ||
That (sā) is the thoughtless or mindless process of Turning back (to one’s own Self, which rises) (prati-āvṛtti-kramā…unmānā) due to an Encounter with the embodied --i.e. manifested-- false-I or one’s own ego (mūrta-ahaṅkāra-melanāt). (Who has) attained (prāptā) to the Essence of the Thirteenth (Goddess or Maṅgalā beyond Time) (trayodaśa-ātmatām) (is) looking for the Condition of Resting (in the Self) (viśrānti-pada-unmukhī). || 7/69 ||
त्रयोदशानां रूपाणां प्रत्येकमुदयादिभिः ।
पञ्चात्मिका पञ्चषष्टिस्तत एता मरीचयः ॥७/७०॥
Trayodaśānāṃ rūpāṇāṃ pratyekamudayādibhiḥ |
Pañcātmikā pañcaṣaṣṭistata etā marīcayaḥ || 7/70 ||
Through ‘rising’, etc. (udayādibhiḥ), the aspects (rūpāṇām) of the Thirteenth (trayodaśānām), (multiplied) one by one (prati-ekam) in a fivefold way (pañca-ātmikā), therefore (tataḥ), (constitute) these (etāḥ) Rays (of Consciousness) (marīcayaḥ) (counting) sixty-five (pañcaṣaṣṭiḥ). || 7/70 ||
अन्त्या क्रमाक्रमोत्क्रान्त्या विश्रान्तिरिति गीयते ।
चतुष्षष्टिमरीचीनां सामरस्यावसानभूः ॥७/७१॥
Antyā kramākramotkrāntyā viśrāntiriti gīyate |
Catuṣṣaṣṭimarīcīnāṃ sāmarasyāvasānabhūḥ || 7/71 ||
(And) finally (antyā), by passing away of (the duality) of succession and non-succession (krama-akrama-utkrāntyā), ‘Viśrānti’ or ‘Reposing (in the Self which is) (viśrāntiḥ…iti) born from the conclusion of the Oneness (sāmarasya-avasānabhūḥ) of the Sixty-four Rays (of Consciousness) (catuṣṣaṣṭi-marīcīnām) is glorified (gīyate). || 7/71 ||
उदयादिमयोल्लासद्वादशात्ममरीचयः ।
तन्मयोल्लासपरमाहङ्कारानुगमूर्तयः ॥७/७२॥
Udayādimayollāsadvādaśātmamarīcayaḥ |
Tanmayollāsaparamāhaṅkārānugamūrtayaḥ || 7/72 ||
The Rays of the twelvefold manifestation --i.e. the senses-- of (that which is) made of rising, etc. (udaya-ādi-maya-ullāsa-dvādaśa-ātmā-marīcayaḥ), are the embodiments (which) serve the Supreme Ego (which) consists of the outpouring of that --i.e. the twelve senses, because the Supreme Ego is the Supreme Sun, which consumed the twelve “little suns” called the senses-- (tat-maya-ullāsa-parama-ahaṅkāra-anuga-mūrtayaḥ). || 7/72 ||
प्रतिभावं प्रवर्तन्ते हठग्रसनलम्पटाः ।
भावानुभवभूमौ हि स्तिमितिव्यन्तरात्मनि ॥७/७३॥
सर्वेन्द्रियमरीचीनां चक्रं युगपदुल्लसेत् ।
यस्या यस्या यत्र यत्र रूपादावधिकारिता ॥७/७४॥
तस्यास्तस्यास्तत्र तत्र स्वोद्रेकः केवलं स्थितः ।
तन्निलीनत्वमन्यासामित्येकोऽनुभवो नचेत् ॥७/७५॥
Pratibhāvaṃ pravartante haṭhagrasanalampaṭāḥ |
Bhāvānubhavabhūmau hi stimitivyantarātmani || 7/73 ||
Sarvendriyamarīcīnāṃ cakraṃ yugapadullaset |
Yasyā yasyā yatra yatra rūpādāvadhikāritā || 7/74 ||
Tasyāstasyāstatra tatra svodrekaḥ kevalaṃ sthitaḥ |
Tannilīnatvamanyāsāmityeko'nubhavo nacet || 7/75 ||
(Such Rays) turn (pravartante) to the counterpart (pratibhāvam), (because They) are addicted to forceful devouring (haṭha-grasana-lampaṭāḥ) in the stage of the perception of manifestation (bhāva-anubhava-bhūmau…hi) in the Essence of a motionless absence of distinction (stimiti-vyantara-ātmani). At the same time (yugapat), the Wheel (cakram) of the Rays of all the senses (sarva-indriya-marīcīnām) expands (ullaset). Anyone’s (yasyāḥ…yasyāḥ…tasyāḥ…tasyāḥ) superintendence --i.e. authority-- over form, etc. (rūpa-ādau…adhikāritā) anywhere (yatra…yatra…tatra…tatra) is only (kevalam) the existence (sthitaḥ) of one’s own Self’s Abundance (sva-udrekaḥ). (If it would be argued that) the state of others (which is) devoted to that --i.e. to rūpa, etc.-- (tat-nilīna-tvam…anyāsām…iti) is only (ekaḥ) unlimited perception (anubhavaḥ), (my reply is) “no, it is not” --i.e. it is merely extroversion-- (na…cet). || 7/73-75 ||
कथं स्याद्रूपलावण्यविकासाढ्यपरस्त्रियाम् ।
अभिलाषस्तथाप्येष प्रायः स्पर्शेन्द्रियात्मकः ॥७/७६॥
Kathaṃ syādrūpalāvaṇyavikāsāḍhyaparastriyām |
Abhilāṣastathāpyeṣa prāyaḥ sparśendriyātmakaḥ || 7/76 ||
How (katham) desire (abhilāṣaḥ) for someone else’s wife (who) richly expresses the beauty of the shape (of her body) (rūpa-lāvaṇya-vikāsa-āḍhya-para-striyām) could be (possible) (syāt)? Nevertheless (tathā-api), as a general rule (prāyaḥ), this --i.e. such a desire-- (eṣaḥ) consists of the sense of touch --i.e. one wants to touch the beautiful body of such a wife-- (sparśa-indriya-ātmakaḥ). || 7/76 ||
न चात्र रूपलावण्यविलासः स्पर्शनात्मकः ।
एवं वचनमाधुर्यं तथाङ्गश्वाससौरभम् ॥७/७७॥
Na cātra rūpalāvaṇyavilāsaḥ sparśanātmakaḥ |
Evaṃ vacanamādhuryaṃ tathāṅgaśvāsasaurabham || 7/77 ||
But (ca) then (atra), no (na) shining forth of the beauty of (her bodily) shape (rūpa-lāvaṇya-vilāsaḥ) is characterized by the act of touching or contact --i.e. but then, no actual contact will happen, because she is another person’s wife-- (sparśana-ātmakaḥ). This way (evam), the loveliness of (her) speech --i.e. voice-- (vacana-mādhuryam) therefore (tathā), is (like) the fragrance of the panting of (her) body (aṅga-śvāsa-saurabham). || 7/77 ||
अधरामृतपानं च सर्वं स्यात्तच्च निष्फलम् ।
तदित्थं सर्वरश्मीनां सर्वसर्वात्मतामयम् ॥७/७८॥
प्रमातृपरितोषात्मसामरस्यव्यवस्थितम् ।
स एष परमो वीरः पराहङ्कारलक्षणः ॥७/७९॥
Adharāmṛtapānaṃ ca sarvaṃ syāttacca niṣphalam |
Taditthaṃ sarvaraśmīnāṃ sarvasarvātmatāmayam || 7/78 ||
Pramātṛparitoṣātmasāmarasyavyavasthitam |
Sa eṣa paramo vīraḥ parāhaṅkāralakṣaṇaḥ || 7/79 ||
And (ca) drinking the Necter of (her) lips --i.e. kissing her-- (adhara-amṛta-pānam), and (ca) everything (else) (sarvam) is actually (syāt) fruitless --i.e. will not happen-- (niṣphalam…tat). Hence (ittham), that (tat) (which) consists of the Essence of all --i.e. identical with everything-- (takes place) (sarva-sarva-ātmatā-mayam) in the Rays (of Consciousness) --i.e. unlike bodily enjoyment, the Rays (of Consciousness) can grab everything at once-- (sarva-raśmīnām). (Why? Because) it is standing in the Taste of Oneness of the Essence of ‘being delighted’ in the Subject (pramātṛ-paritoṣa-ātmā-sāmarasya-vyavasthitam). This (eṣaḥ) is the (saḥ) Supreme (paramaḥ) Vīra or Hero (vīraḥ), characterized by Supreme Ego --i.e. that which consumed the twelve senses and consequently, Supreme Ego is not deluded by the senses. Hence, he is a Vīra or Hero, the Lord of the senses-- (para-ahaṅkāra-lakṣaṇaḥ). || 7/78-79 ||
युगपत्सर्वरश्मीनां परं द्रावणलक्षणम् ।
आद्ययागं समासाद्य सामरस्येन वर्तते ॥७/८०॥
Yugapatsarvaraśmīnāṃ paraṃ drāvaṇalakṣaṇam |
Ādyayāgaṃ samāsādya sāmarasyena vartate || 7/80 ||
At the same time (yugapat), having approached (samāsādya) the Primordial Sacrifice (ādya-yāgam), the Supreme (State) (param) characterized by oozing (drāvaṇa-lakṣaṇam) takes place (vartate) through the Taste of Oneness (sāmarasyena) in all the Rays (of Consciousness) (sarva-raśmīnām). || 7/80 ||
चक्रेश्वरः स एवायमाद्ययागादनन्तरम् ।
चतुष्षष्टिमयेनान्तः शक्तिचक्रेण सङ्गतः ॥७/८१॥
Cakreśvaraḥ sa evāyamādyayāgādanantaram |
Catuṣṣaṣṭimayenāntaḥ śakticakreṇa saṅgataḥ || 7/81 ||
The Lord of the Wheel (cakra-īśvaraḥ) is (saḥ) only (eva) this (ayam) uninterrupted (Reality which rises) (anantaram) from Primordial Sacrifice (ādya-yāgāt) because of the internal Union (saṅgataḥ…antaḥ) with the Śakticakra or the Wheel of Śakti (śakti-cakreṇa), (which) consists of the Sixty-four (Rays of Consciousness) (catuṣṣaṣṭi-mayena). || 7/81 ||
निर्विकल्पविकल्पात्मसंस्काराः पशुरूपिणः ।
गगलक्षमा ततोऽपि परिविश्रामविलीना ॥७/८२॥
Nirvikalpavikalpātmasaṃskārāḥ paśurūpiṇaḥ |
Gagalakṣamā tato'pi pariviśrāmavilīnā || 7/82 ||
The impressions of the nature of thoughts and their absence (nirvikalpa-vikalpa-ātmā-saṃskārāḥ) embody (themselves) as the paśu or limited being --i.e. appear as the limited being himself-- (paśu-rūpiṇaḥ), consequently (tataḥ…api), (the art of) resisting the venom of a snake --i.e. ignorance-- (gagala-kṣamā) is hidden in ‘perfect resting (in one’s own Self)’ (pari-viśrāma-vilīnā). || 7/82 ||
Notes:
The last line can be translated like this:
“…suffering from the venom of a snake --i.e. ignorance-- (gagala-kṣamā) can be destroyed by perfect resting (in one’s own Self) (pari-viśrāma-vilīnā).”
हठेनाहन्तिरभसात्स्वचक्रपरितृप्तये ।
मध्ये च परमामोदचमत्काररसात्मिका ॥७/८३॥
मदिरा जृम्भते कापि विभस * कलक्रियः ।
कान्दिशीकत्वमायाति पराशक्तावसावपि ॥७/८४॥
पराशक्तौ असौ अपि॥
Haṭhenāhantirabhasātsvacakraparitṛptaye |
Madhye ca paramāmodacamatkārarasātmikā || 7/83 ||
Madirā jṛmbhate kāpi vibhasa * kalakriyaḥ |
Kāndiśīkatvamāyāti parāśaktāvasāvapi || 7/84 ||
Parāśaktau asau api ||
Because of an eager desire for the indestructible (State) (ahanti-rabhasāt), and (ca) to perfectly satisfy one’s own Wheel (sva-cakra-pari-tṛptaye), a Mysterious (kāpi) Nectar (madirā) (which is) characterized by the Taste of the Amazement of Supreme Āmoda or Joy (parama-āmoda-camat-kāra-rasa-ātmikā) blooms (jṛmbhate) in the middle --i.e. in one’s own Self-- (madhye) through vehement devouring --i.e. in a flash or without succession-- (haṭhena), (and) even (api) Death --i.e. the performance of Time-- (vibhasa * kala-kriyaḥ…asau) attains (āyāti) the State of Kāndiśīka (see stanza 3.105 for this term) (kāndiśīka-tvam) in the Supreme Śakti (parā-śaktau). || 7/83-84 ||
वीरसिंहासनस्थेयं देवी परममङ्गला ।
चलनान्मोहरूपस्य क्रमणात्परसंविदः ॥७/८५॥
गुरुः सकलचक्राणां क्रमाक्रमपदोज्झितः ।
उद्द्योतातिक्रमश्चापि द्वैविध्येन व्यवस्थितः ॥७/८६॥
Vīrasiṃhāsanastheyaṃ devī paramamaṅgalā |
Calanānmoharūpasya kramaṇātparasaṃvidaḥ || 7/85 ||
Guruḥ sakalacakrāṇāṃ kramākramapadojjhitaḥ |
Uddyotātikramaścāpi dvaividhyena vyavasthitaḥ || 7/86 ||
Due to the disturbance (calanāt) of the nature of illusion (moha-rūpasya) (, and) because of the succession (kramaṇāt) (which) belongs to the perception of ‘another’ (para-saṃvidaḥ), this (iyam) Devī or the Goddess (devī), the Supreme Maṅgalā (parama-maṅgalā), (Who) is sitting on Vīrasiṃha --lit. the Lion or the Self of the Heroes-- (vīra-siṃha-āsana-sthā), is the Guru (guruḥ), (Who) is beyond the successive and non-successive conditions (krama-akrama-pada-ujjhitaḥ) of all the Wheels --i.e. planes of manifestation-- (sakala-cakrāṇām), and (ca) though surpasses even lustre --i.e. She is invisible-- (uddyota-ati-kramaḥ…api), (She) appears (vyavasthitaḥ) as being twofold --i.e. dualistic, as She appears as another being-- in nature (dvaividhyena). || 7/85-86 ||
पराकाशस्पन्दनेच्छादृक्क्रियात्मा बहिर्मुखः ।
एकस्तद्व्युत्क्रमात्मान्यः पराकाशप्रतिष्ठितः ॥७/८७॥
Parākāśaspandanecchādṛkkriyātmā bahirmukhaḥ |
Ekastadvyutkramātmānyaḥ parākāśapratiṣṭhitaḥ || 7/87 ||
The external plane (bahir-mukhaḥ) is characterized by activity, knowledge (and) the will of the Vibration of the Supreme Sky (para-ākāśa-spandana-icchā-dṛk-kriyā-ātmā). On one hand (ekaḥ), (it) is separated from That --i.e. from the Supreme Sky-- (tat-vyutkrama-ātmā), on the other hand (anyaḥ), (it) is situated in the Supreme Sky (para-ākāśa-pratiṣṭhitaḥ). || 7/87 ||
बहिर्मुखत्वेऽपीच्छातश्चर्वणं तत्त्रयात्मनः ।
कामसंसर्गतस्तस्य प्रत्यावृत्त्या समन्ततः ॥७/८८॥
Bahirmukhatve'pīcchātaścarvaṇaṃ tattrayātmanaḥ |
Kāmasaṃsargatastasya pratyāvṛttyā samantataḥ || 7/88 ||
(But) even (api) in the condition of the external plane (of Reality) (bahir-mukha-tve), the (tat) ‘carvaṇam’ or ‘chewing’ (carvaṇam) of the Essence of the three (Powers takes place) (traya-ātmanaḥ) because of the Will (of the Supreme) (īcchātaḥ) by means of a complete Turning back (prati-āvṛttyā…samantataḥ) from its connection with desire (kāma-saṃsargataḥ…tasya). || 7/88 ||
ज्ञानक्रियातः कालस्य ग्रासो विश्रान्तिरप्यथ ।
विषयाभोगनिर्ज्ञातनिर्विकल्पेऽपि यत्स्फुटम् ॥७/८९॥
कालग्रसनविश्रान्ती सर्वेषां भवतः क्षणम् ।
अन्तर्मुखत्वे तूद्द्योताद्भावामर्शक्रियात्मकात् ॥७/९०॥
Jñānakriyātaḥ kālasya grāso viśrāntirapyatha |
Viṣayābhoganirjñātanirvikalpe'pi yatsphuṭam || 7/89 ||
Kālagrasanaviśrāntī sarveṣāṃ bhavataḥ kṣaṇam |
Antarmukhatve tūddyotādbhāvāmarśakriyātmakāt || 7/90 ||
Due to knowledge and activity (jñāna-kriyā-taḥ), even (api) Reposing (in Consciousness) (viśrāntiḥ) is the devouring (grāsaḥ) of Time (kālasya), moreover (atha), even (api) in the thoughtless state of the complete understanding of the enjoyment of sense-objects (viṣaya-ābhoga-nirjñāta-nirvikalpe), (that) which (yat) for others (sarveṣām) (is the great achievement of) resting in the ‘devouring of Time’ (kāla-grasana-viśrāntī), for You (bhavataḥ), is evidently (sphuṭam) (just) a twinkling of an eye (kṣaṇam) because of the Lustre (uddyotāt) of the State of Inner Reality (antar-mukha-tve…tu), (which --i.e. the Lustre--) has the nature of the activity of being in contact with phenomenal --i.e. sensory-- creation (bhāva-āmarśa-kriyā-ātmakāt). || 7/89-90 ||
आरभ्य चितिविश्रान्तिपर्यन्तं पञ्चकं स्थितम् ।
एवं बहिर्मुखाभावावसरे ह्युदयादिकम् ॥७/९१॥
व्योमेश्वरीक्रमाद्यावद्रौद्रेशीपञ्चकं स्थितम् ।
तद्बहिर्विश्वमाश्रित्या * * * थ क्रियात्मनः ॥७/९२॥
विमर्शात्परमाकाशपर्यन्तमपि तत्स्थितम् ॥७/९३॥
Ārabhya citiviśrāntiparyantaṃ pañcakaṃ sthitam |
Evaṃ bahirmukhābhāvāvasare hyudayādikam || 7/91 ||
Vyomeśvarīkramādyāvadraudreśīpañcakaṃ sthitam |
Tadbahirviśvamāśrityā * * * tha kriyātmanaḥ || 7/92 ||
Vimarśātparamākāśaparyantamapi tatsthitam || 7/93 ||
Having begun (ārabhya) (this way) (evam), the fivefold (pañcakam) limit of resting in Citi or Consciousness (citi-viśrānti-paryantam) beginning with rising, etc. (udaya-ādikam) abides (sthitam) in the moment of the cessation of the external plane (bahir-mukha-abhāva-avasare…hi), while (yāvat) the fivefold (process) of Raudreśvarī, etc. (raudra-īśī-pañcakam) remains (sthitam) in the Process of Vyomeśvarī (vyoman-īśvarī-kramāt), which (tat), having recourse (āśrityā) to the external universe (bahir-viśvam) characterized by Activity (kriyā-ātmanaḥ), rests (tat-sthitam) in Awareness (vimarśāt) even (api) to the Highest State of the Supreme Sky (parama-ākāśa-paryantam). || 7/91-93 ||
यागादिभेदरूपेण तज्ज्ञप्तिर्गुरुणा कृता ।
ततो विश्वस्य संस्थानमामूलात्प्रतिपादितम् ॥७/९४॥
Yāgādibhedarūpeṇa tajjñaptirguruṇā kṛtā |
Tato viśvasya saṃsthānamāmūlātpratipāditam || 7/94 ||
The ascertainment of That --i.e. the Highest State of the Supreme Sky-- (tat-jñaptiḥ) is bestowed (kṛtā) by the Guru (guruṇā) in the dualistic form of Yāga or Sacrifice, etc. (yāga-ādi-bheda-rūpeṇa), so (tataḥ), the establishment (saṃsthānam) of the universe (viśvasya) is produced (pratipāditam) from the root (āmūlāt). || 7/94 ||
मानमेयप्रमात्रात्ममूर्तिचक्रान्तमित्यतः ।
इदानीं येन रूपेण सर्वाकारं विलीयते ॥७/९५॥
Mānameyapramātrātmamūrticakrāntamityataḥ |
Idānīṃ yena rūpeṇa sarvākāraṃ vilīyate || 7/95 ||
Hence (ataḥ), the end of the Mūrticakram (that is) characterized by the (triad of) cognition, object and the subject (māna-meya-pramātṛ-ātmā-mūrti-cakra-antam…iti), becomes vanished (vilīyate) now (idānīm) in every way (sarvākāram) in consequence (yena) of (such) a form --i.e. Sacrifice, etc.-- (rūpeṇa). || 7/95 ||
यथास्थितक्रमेणैव तद्बृन्दं प्रतिपाद्यते ।
सामरस्ये प्रवृत्तेऽपि ज्ञानमेलापलक्षणे ॥७/९६॥
Yathāsthitakrameṇaiva tadbṛndaṃ pratipādyate |
Sāmarasye pravṛtte'pi jñānamelāpalakṣaṇe || 7/96 ||
Its Multitude --i.e. the Vṛndacakram-- (tat…bṛndam) is attained (pratipādyate) only by means of the (aforesaid) proper process --i.e. as it is-- (yathāsthita-krameṇa…eva), even (api) in the progress (pravṛtte) of Oneness (sāmarasye), (which) is indicating the Encounter with the Knowledge (of one’s own Self) (jñāna-melāpa-lakṣaṇe). || 7/96 ||
वासनावेधसंस्काराः कालग्रासेऽपि यत्स्थिताः ।
अतः क्रियां विना तेषां न निर्हरणं भवेत् ॥७/९७॥
Vāsanāvedhasaṃskārāḥ kālagrāse'pi yatsthitāḥ |
Ataḥ kriyāṃ vinā teṣāṃ na nirharaṇaṃ bhavet || 7/97 ||
The saṃskāra-s (that) penetrate (into one’s mind in the form) of residual impressions (vāsanā-vedha-saṃskārāḥ) remain (yatsthitāḥ) even (api) in the consuming of Time (kāla-grāse), hence (ataḥ), without (vinā) Activity --i.e. when there is only jñāna or knowledge without kriyā or activity (kriyām), their (teṣām…hi) destruction (nirharaṇam) does not (na) take place (bhavet). || 7/97 ||
चिद्विमर्शस्वरूपेण स्वात्मयागमयात्मना ।
अलंग्रासप्रवृत्तेन क्रियावेशेन तत्त्वतः ॥७/९८॥
भूय उन्मज्जनं न स्यादेषामिति विशेषतः ।
रौद्रेश्वरीमयः स्फारः परानुग्रहभूमिकः ॥७/९९॥
Cidvimarśasvarūpeṇa svātmayāgamayātmanā |
Alaṃgrāsapravṛttena kriyāveśena tattvataḥ || 7/98 ||
Bhūya unmajjanaṃ na syādeṣāmiti viśeṣataḥ |
Raudreśvarīmayaḥ sphāraḥ parānugrahabhūmikaḥ || 7/99 ||
(Their destruction takes place) in the form of the Awareness of Consciousness (cit-vimarśa-sva-rūpeṇa) (that is) characterized by (that which) consists of a Sacrifice to one’s own Self (sva-ātmā-yāga-maya-ātmanā) (, and) is devoted to the perfect dissolution (of differences) (alaṃgrāsa-pravṛttena) (, and) in real sense (tattvataḥ), (this happens) through entering Kriyā or Activity (kriyā-āveśena), (then) their (eṣām) particular (viśeṣataḥ…iti) emergence (unmajjanam) will not (na) takes place (syāt) again (bhūyaḥ). (Therefore), the Expansion (sphāraḥ) (which) consists of Raudreśvarī --i.e. Who Bestows Knowledge by means of destruction-- (raudra-īśvarī-mayaḥ) is the Ground of Supreme Grace (para-anugraha-bhūmikaḥ). || 7/98-99 ||
मिथ्याभिमानरूपो यः संसारोऽत्र विलीयते ।
निस्संस्कारप्रकाशात्मा पराशक्तिः प्रवर्तते ॥७/१००॥
Mithyābhimānarūpo yaḥ saṃsāro'tra vilīyate |
Nissaṃskāraprakāśātmā parāśaktiḥ pravartate || 7/100 ||
Saṃsāra (saṃsāraḥ), which (yaḥ) has the form of false pride (mithyā-abhimāna-rūpaḥ), becomes dissolved (vilīyate) there (atra), (and) the Supreme Śakti (parā-śaktiḥ), (Who) has the Nature of Prakāśa or Light devoid of saṃskāra-s (nis-saṃskāra-prakāśa-ātmā) prevails (pravartate). || 7/100 ||
अस्या एव ततो देव्या अपि प्राधान्यमिष्यते ।
निरावरणता यस्मादतः सञ्जायते स्फुटम् ॥७/१०१॥
Asyā eva tato devyā api prādhānyamiṣyate |
Nirāvaraṇatā yasmādataḥ sañjāyate sphuṭam || 7/101 ||
Therefore (tataḥ), though (api) it is said to be (iṣyate) the Supremacy (prādhānyam) of this (asyāḥ) Devī or Goddess (devyāḥ) alone (eva), from that --i.e. Supremacy -- (yasmāt…ataḥ), the Unveiled Condition (nirāvaraṇatā) shines forth (sañjāyate) distinctly (sphuṭam) --i.e. Devī here means ‘Unveiled Condition’, the Freedom of the Supreme Being--. || 7/101 ||
पूर्वं या ज्ञेयसंस्कारभित्तिरूपाः प्रतीतयः ।
सोपानक्रमरूपेण चतुष्षष्टिर्निरूपिताः ॥७/१०२॥
Pūrvaṃ yā jñeyasaṃskārabhittirūpāḥ pratītayaḥ |
Sopānakramarūpeṇa catuṣṣaṣṭirnirūpitāḥ || 7/102 ||
(Those) which (yāḥ) previously --i.e. in ignorance-- (pūrvam) were the perceptions (pratītayaḥ) of the appearances of the canvas (painted with) the saṃskāra-s of objects (jñeya-saṃskāra-bhitti-rūpāḥ), (now --i.e. in unveiled condition, are) considered (nirūpitāḥ) as being the Sixty-four (Yoginī-s) (catuṣṣaṣṭiḥ) in the form of the steps of a staircase --i.e. a successive process of Self-realization-- (sopāna-krama-rūpeṇa). || 7/102 ||
स्वचक्रे पशुरूपाणां तासां धामत्रयात्मनाम् ।
चिद्विमर्शस्वरूपेण हठपाकेन गालनम् ॥७/१०३॥
Svacakre paśurūpāṇāṃ tāsāṃ dhāmatrayātmanām |
Cidvimarśasvarūpeṇa haṭhapākena gālanam || 7/103 ||
Their (tāsām) paśu-nature (paśu-rūpāṇām), (which) consists of a threefold abode (dhāma-traya-ātmanām) in one’s own Cakram or Wheel --i.e. in one’s own reality-- (sva-cakre), becomes spontaneously (haṭha-pākena) liquified (gālanam) in the form of the Essential Nature of the Awareness of Consciousness (cit-vimarśa-sva-rūpeṇa). || 7/103 ||
क्रियते चरुचर्यादिप्रक्रमानुभवात्स्थिरम् ।
तत्र रौद्रेश्वरीरूपं प्रथमं षोडशात्मनः ॥७/१०४॥
Kriyate carucaryādiprakramānubhavātsthiram |
Tatra raudreśvarīrūpaṃ prathamaṃ ṣoḍaśātmanaḥ || 7/104 ||
There (tatra), the Motionless or Firm (sthiram) Nature of Raudreśvarī (raudra-īśvarī-rūpam), (which) is the First (prathamam), is created (kriyate) due to the direct experience of the sequence which begins with the process of the caru or ‘sacrificial substance or oblation’ (caru-caryā-ādi-pra-krama-anubhavāt) (, and) belongs to the ‘Sixteenfold’ (Self) (ṣoḍaśa-ātmanaḥ). || 7/104 ||
मेयसंस्कारचक्रस्य विषयाभोगरूपिणः ।
निरावरणतां नेतुं प्रवृत्तं चिद्विमर्शतः ॥७/१०५॥
Meyasaṃskāracakrasya viṣayābhogarūpiṇaḥ |
Nirāvaraṇatāṃ netuṃ pravṛttaṃ cidvimarśataḥ || 7/105 ||
(Raudreśvarī) shines forth (pravṛttam) due to the Awareness of Consciousness (cit-vimarśataḥ) to take (netum) the Unveiled State (nirāvaraṇatām) of the collection of the saṃskāra-s of objectivity (meya-saṃskāra-cakrasya) (which) assumes the form of the enjoyment of sense-objects (viṣaya-ābhoga-rūpiṇaḥ). || 7/105 ||
Notes:
When Raudreśvarī appears, no object remains, and the yogin experiences merely Pure-consciousness.
कामस्वरूपमामूलादत्र ग्रस्तं समन्ततः ।
अहङ्कारेण सिद्धत्वं श्रित्वा तत्तन्मरीचिनाम् ॥७/१०६॥
संहारभक्षिणीरूपं ज्ञानसिद्धमयात्मताम् ।
आविश्य मेयसंस्कारचक्रं तत्र प्रलीयते ॥७/१०७॥
Kāmasvarūpamāmūlādatra grastaṃ samantataḥ |
Ahaṅkāreṇa siddhatvaṃ śritvā tattanmarīcinām || 7/106 ||
Saṃhārabhakṣiṇīrūpaṃ jñānasiddhamayātmatām |
Āviśya meyasaṃskāracakraṃ tatra pralīyate || 7/107 ||
The essential nature of desire --i.e. desire to experience objectivity-- (kāma-svarūpam) (becomes) completely (samantataḥ) swallowed (grastam) there (atra) from the root (of one’s individuality) (āmūlāt) after (one’s) false-I (ahaṅkāreṇa) takes refuge (śritvā) in that (tat) perfect state (siddha-tvam) (that is) the Essence of the Jñānasiddha-s (jñāna-siddha-maya-ātmatām) for the Rays of that --i.e. for Awareness of Consciousness-- (tat-marīcinām).
(Then,) having entered (āviśya) the Nature of Saṃhārabhakṣiṇī --i.e. of the Goddess Who devours withdrawal-- (saṃhāra-bhakṣiṇī-rūpam), the collection of the saṃskāra-s of objectivity (meya-saṃskāra-cakram) (becomes) dissolved (pralīyate) there --i.e. in Saṃhārabhakṣiṇī-- (tatra). || 7/106-107 ||
ततः कालस्वभावस्य द्वादशात्ममयस्थितेः ।
मानसंस्कारचक्रस्य प्रत्यावृत्तिक्रमात्मनः ॥७/१०८॥
अविकल्पविकल्पाभ्यां चतुर्विंशतिरूपतः ।
मननत्राणधर्माभ्यां मन्त्रसिद्धमयात्मताम् ॥७/१०९॥
आविश्य तत्स्वरूपस्य विकल्पोपक्रमो लयः ।
भूचरीरूपमाविश्य क्रियतेऽनुभवात्मना ॥७/११०॥
ततो विकल्परूपस्य निर्विकल्पप्रतिष्ठितेः ।
मेलापसिद्धतां श्रित्वा कालग्रासो हि तन्यते ॥७/१११॥
Tataḥ kālasvabhāvasya dvādaśātmamayasthiteḥ |
Mānasaṃskāracakrasya pratyāvṛttikramātmanaḥ || 7/108 ||
Avikalpavikalpābhyāṃ caturviṃśatirūpataḥ |
Mananatrāṇadharmābhyāṃ mantrasiddhamayātmatām || 7/109 ||
Āviśya tatsvarūpasya vikalpopakramo layaḥ |
Bhūcarīrūpamāviśya kriyate'nubhavātmanā || 7/110 ||
Tato vikalparūpasya nirvikalpapratiṣṭhiteḥ |
Melāpasiddhatāṃ śritvā kālagrāso hi tanyate || 7/111 ||
Then (tataḥ), due to the essence of the process of turning back (prati-āvṛtti-krama-ātmanaḥ) from resting in (that which) consists of the twelvefold nature --i.e. in the senses, instead of the objects of the senses-- (dvādaśa-ātmā-maya-sthiteḥ) (which) belongs to the essential nature of Time (kāla-sva-bhāvasya) (that is) the collection of the saṃskāra-s of cognition (māna-saṃskāra-cakrasya), after entering (āviśya) the Essence of the Mantrasiddha-s (through Saṃhārabhakṣiṇī) (mantra-siddha-maya-ātmatām) (which --i.e. such Essence--) has the nature of mentation and protection (from mentation respectively,) (manana-trāṇa-dharma-ābhyām) (and) appears as thoughts and (their) absence (avikalpa-vikalpa-ābhyām) due to the nature of the twentyfour (Goddesses Who are both internal and external) (catur-viṃśati-rūpataḥ), the stratagem of thoughts (vikalpa-upa-kramaḥ) about the essential nature of that --i.e. of the Mantrasiddha-s-- (tat-sva-rūpasya) (becomes) dissolved (layaḥ…kriyate) through the essence of direct experience (of Mantra) (anubhava-ātmanā). Then (tataḥ), after entering (āviśya) the Nature of Bhūcarī (bhūcarī-rūpam) due to the establishment in the thoughtless (condition) (nirvikalpa-pratiṣṭhiteḥ) of (that which) appears as the nature of thoughts (during the process of the Mantrasiddha-s) (vikalpa-rūpasya), (and) then taking refuge --i.e. through an establishment-- (śritvā) in the Condition of the Melāpasiddha-s (melāpa-siddhatām), the consuming of Time (kāla-grāsaḥ…hi) expands (tanyate). || 7/108-111 ||
द्वादशात्मक्रमोन्मग्नमेलापानन्तरं ततः ।
तन्मात्ररूपसंस्कारास्तथान्तःकरणत्रयम् ॥७/११२॥
अष्टाविह विशिष्यन्ते शाक्ता अव्यक्तमूर्तयः ।
तद्विनिर्हरणाद्युक्तं शाक्तमष्टात्मकं हठात् ॥७/११३॥
खेचरीरूपमाविश्य सूक्ष्मकालांशभेदकम् ।
सूक्ष्मेक्षिताप्रकारेण परं तन्मात्ररूपिणः ॥७/११४॥
एकस्य कामसंस्कारवेधस्याप्यस्ति संभवः ।
तथैव चान्तःकरणत्रयसंस्कारभूमिगः ॥७/११५॥
अनुवेधोऽस्ति यस्याप्युद्युगाप्यत्र संलयः ।
चक्ररूपं शाम्भवं * तञ्चक्रं क्रमतः स्थितम् ॥७/११६॥
Dvādaśātmakramonmagnamelāpānantaraṃ tataḥ |
Tanmātrarūpasaṃskārāstathāntaḥkaraṇatrayam || 7/112 ||
Aṣṭāviha viśiṣyante śāktā avyaktamūrtayaḥ |
Tadvinirharaṇādyuktaṃ śāktamaṣṭātmakaṃ haṭhāt || 7/113 ||
Khecarīrūpamāviśya sūkṣmakālāṃśabhedakam |
Sūkṣmekṣitāprakāreṇa paraṃ tanmātrarūpiṇaḥ || 7/114 ||
Ekasya kāmasaṃskāravedhasyāpyasti saṃbhavaḥ |
Tathaiva cāntaḥkaraṇatrayasaṃskārabhūmigaḥ || 7/115 ||
Anuvedho'sti yasyāpyudyugāpyatra saṃlayaḥ |
Cakrarūpaṃ śāmbhavaṃ * tañcakraṃ kramataḥ sthitam || 7/116 ||
Then (tataḥ), the triad of internal organs (antaḥ-karaṇa-trayam) encounters with the emergence of the twelvefold process (of the Melāpasiddha-s) (dvādaśa-ātmā-krama-unmagna-melāpa-anantaram); therefore (tathā), the saṃskāra-s in the form of tanmātra-s (tanmātra-rūpa-saṃskārāḥ) are to be distinguished (viśiṣyante) here --i.e. in this next process of the Śāktasiddha-s-- (iha) as the eight (aṣṭau) unmanifested forms (avyakta-mūrtayaḥ) belong to Śakti (śāktāḥ). (And) by means of extracting (Them) (tat-vinirharaṇāt), the eight (aṣṭa-ātmakam) (Goddesses belong to the) Śākta-s --i.e. to the Śāktasiddha-s-- (śāktam) (become) united (yuktam) forcefully --i.e. without any successive process of meditation, etc.-- (haṭhāt) after entering (āviśya) the Nature of Khecarī (khecarī-rūpam) (which) destroys (even) the subtle degree of time (sūkṣma-kāla-aṃśa-bhedakam) by means of a (very) subtle (and) keen differentiation --i.e. Awareness-- (sūkṣmekṣitā-prakāreṇa) (, as It is) beyond (param) the appearance of the tanmātra-s (tanmātra-rūpiṇaḥ).
(Then,) the Source (saṃbhavaḥ) of even (api) the solitary (ekasya) penetration of the saṃskāra-s of desire (kāma-saṃskāra-vedhasya) takes place (asti); therefore (tathā-eva…ca), (it) pervades (even) the ground of the saṃskāra-s (which constitute) the threefold inner psychic organs (antaḥ-karaṇa-traya-saṃskāra-bhūmi-gaḥ) (, and) (such a) pervasion (anuvedhaḥ) exists (asti) even (api…api) as its (yasya) zealously active (nature) (udyugā) (which becomes) melted (saṃlayaḥ) in the Nature of the Cakra (cakra-rūpam…atra) (that is) Śāmbhava (śāmbhavam) … (which) rests (sthitam) gradually (kramataḥ)? || 7/112-116 ||
श्रेयसः पररूपस्य शंस्वभावतया यतः ।
भवनं शाम्भवं तेन चक्रमेतत्प्रकीर्तितम् ॥७/११७॥
Śreyasaḥ pararūpasya śaṃsvabhāvatayā yataḥ |
Bhavanaṃ śāmbhavaṃ tena cakrametatprakīrtitam || 7/117 ||
Bliss or Happiness (śreyasaḥ) of the Supreme State (para-rūpasya) (takes place) through the state of the Innate Nature of ‘śam’ or Happiness (śaṃ-sva-bhāvatayā), so (yataḥ…tena) this (etat) Cakra (cakram) is said to be (prakīrtitam) the Śāmbhava (śāmbhavam) Abode (bhavanam). || 7/117 ||
व्योमेश्वरी स्वस्वरूपे प्रत्यावृत्तिक्रमात्मना ।
रौद्रेशीरूपमाविश्य कालग्रासादनन्तरम् ॥७/११८॥
स्वकृत्यं सकलं कृत्वा सम्यग्विश्राम्यति स्वतः ।
तदत्र सर्वसंस्कारचक्रमक्रमरूपिणा ॥७/११९॥
ज्ञातृभोगस्वरूपेण चतुष्षष्टिमयात्मना ।
स्फुटास्फुटत्वभिन्नेन मेयाभ्यासाद्यथायथम् ॥७/१२०॥
Vyomeśvarī svasvarūpe pratyāvṛttikramātmanā |
Raudreśīrūpamāviśya kālagrāsādanantaram || 7/118 ||
Svakṛtyaṃ sakalaṃ kṛtvā samyagviśrāmyati svataḥ |
Tadatra sarvasaṃskāracakramakramarūpiṇā || 7/119 ||
Jñātṛbhogasvarūpeṇa catuṣṣaṣṭimayātmanā |
Sphuṭāsphuṭatvabhinnena meyābhyāsādyathāyatham || 7/120 ||
By the essence of the process of turning back (prati-āvṛtti-krama-ātmanā) to one’s own True Nature (sva-svarūpe) after entering (āviśya) the Nature of Raudreśī (raudra-īśī-rūpam) due to the consuming of Time (kāla-grāsāt) (, and) immediately (anantaram) after doing (kṛtvā) all (sakalam) Her duties (sva-kṛtyam), Vyomeśvarī (vyoma-īśvarī) naturally (svataḥ) attains perfect (samyak) rest (viśrāmyati) there (atra) in that (tat) Wheel (which) purifies everything (sarva-saṃskāra-cakram) through the natural appearance of the enjoyment of the Subject (jñātṛ-bhoga-sva-rūpeṇa) by assuming the form or embodying Akrama or (the Nature of) Non-succession (akrama-rūpiṇā) characterised by the (arising of the) Sixty-four (Yoginī-s) (catuṣṣaṣṭi-maya-ātmanā) mingled with manifestation (and) its absence (sphuṭa-asphuṭa-tva-bhinnena) due to the appearance of meya or objective portion (meya-ābhyāsāt) according to Her Nature (yathāyatham). || 7/118-120 ||
मेयमानप्रमातृत्वं विचित्रक्रमरूपतः ।
चतुष्षष्टिमयं मेयं सर्वाकारं रसिष्यते ॥७/१२१॥
Meyamānapramātṛtvaṃ vicitrakramarūpataḥ |
Catuṣṣaṣṭimayaṃ meyaṃ sarvākāraṃ rasiṣyate || 7/121 ||
According to the various forms of the process (vicitra-krama-rūpataḥ), the condition of object, cognition and the subject (meya-māna-pramātṛ-tvam) becomes Sixty-four-fold (catuṣṣaṣṭi-mayam), (and) the objects (meyam) will vibrate (in Oneness with the Subject) (rasiṣyate) everywhere (sarva-akāram). || 7/121 ||
मुद्रामन्त्रात्मकोऽत्रैव सम्प्रदायोऽनुवर्तते ।
प्रसङ्गादिह तस्यापि स्वरूपं प्रतिपाद्यते ॥७/१२२॥
Mudrāmantrātmako'traiva sampradāyo'nuvartate |
Prasaṅgādiha tasyāpi svarūpaṃ pratipādyate || 7/122 ||
Now (atra…eva) comes (anuvartate) the Sampradāya or Oral Transmission (sampradāyaḥ) characterized by mudrā and mantra (mudrā-mantra-ātmakaḥ). Here --i.e. in this Doctrine-- (iha), one’s own Essential Nature (sva-rūpam) becomes discovered (pratipādyate) by means of Devotion merely to That --i.e. Sampradāya-- (prasaṅgāt…tasya…api). || 7/122 ||
स्वरूपज्ञापनारूपं मुद्रासंस्थानमिष्यते ।
स्वविमर्शात्मना त्राणमिष्यते मन्त्रलक्षणम् ॥७/१२३॥
Svarūpajñāpanārūpaṃ mudrāsaṃsthānamiṣyate |
Svavimarśātmanā trāṇamiṣyate mantralakṣaṇam || 7/123 ||
The nature of ‘making known’ one’s own Essential Nature (sva-rūpa-jñāpana-rūpam) is said to be (iṣyate) Resting in ‘Mudrā’ --i.e. that which gives (rā) Spiritual Joy (mud)-- (mudrā-saṃsthānam). (Being) protected (trāṇam) by (nourishing with) the Essence of one’s own Awareness (sva-vimarśa-ātmanā) is said to be (iṣyate) the characteristic of ‘Mantra’ (mantra-lakṣaṇam). || 7/123 ||
नानानुभवरूपासु व्यवहारदशास्वपि ।
एतद्द्वयं व्याप्तिसारं स्फुटं प्रत्यक्षतः स्थितम् ॥७/१२४॥
Nānānubhavarūpāsu vyavahāradaśāsvapi |
Etaddvayaṃ vyāptisāraṃ sphuṭaṃ pratyakṣataḥ sthitam || 7/124 ||
Even (api) in the appearance of different experiences (nānā-anubhava-rūpāsu) of common reality (vyavahāra-daśāsu), this (etat) couple (of Mudrā and Mantra which) (dvayam) is the Essence of Pervasion or Attainment (of one’s own Self) (vyāpti-sāram) is clearly (sphuṭam) maintained (sthitam) before one’s eyes (pratyakṣataḥ). || 7/124 ||
अद्याप्यभिन्नरूपत्वात्परोक्षमिव वर्तते ।
यत्परिज्ञानवशतो भवो भवति मुक्तिभूः ॥७/१२५॥
Adyāpyabhinnarūpatvātparokṣamiva vartate |
Yatparijñānavaśato bhavo bhavati muktibhūḥ || 7/125 ||
But even in such a case (adyāpi) (, it) continues to exist (vartate) as if (iva) invisible --i.e. beyond the range of sight-- (parokṣam) due to its undivided nature --i.e. It is one with one’s own Self-- (abhinna-rūpatvāt), (and) because its perfect understanding (yat-parijñāna-vaśataḥ), worldly existence (bhavaḥ) becomes (bhavati) (that which is) produced from Liberation --i.e. Liberated existence is when Liberation and saṃsāra have no differences-- (mukti-bhūḥ). || 7/125 ||
मुद्रामन्त्रौ बिन्दुनादौ निरीहात्मा तदाश्रयः ।
अविभागेन वर्तन्ते सर्वानुभवभूमिषु ॥७/१२६॥
Mudrāmantrau bindunādau nirīhātmā tadāśrayaḥ |
Avibhāgena vartante sarvānubhavabhūmiṣu || 7/126 ||
Mudrā, Mantra (mudrā-mantrau), Bindu, Nāda (bindu-nādau) (, and) the Essence of Motionless or Indifferent (Consciousness) (nirīhātmā) (, which) rest on them (tat-āśrayaḥ), are engaged (vartante) in the plane of all experiences (sarva-anubhava-bhūmiṣu) without distinction (avibhāgena). || 7/126 ||
करङ्किणी क्रोधिनी च भैरवी लेलिहानिका ।
खेचरी चेति मुद्रायाः पञ्चात्मकतया स्थितिः ॥७/१२७॥
Karaṅkiṇī krodhinī ca bhairavī lelihānikā |
Khecarī ceti mudrāyāḥ pañcātmakatayā sthitiḥ || 7/127 ||
Karaṅkiṇī (karaṅkiṇī), Krodhinī (krodhinī), Bhairavī (bhairavī), Lelihānī (lelihānikā) and (ca … ca) Khecarī (khecarī) are (iti) the Mudrā-s (mudrāyāḥ), maintained (sthitiḥ) through (their) fivefold nature (pañca-ātmakatayā). || 7/127 ||
यो ज्ञानमन्त्रमेलापशाक्तशाम्भवभेदतः ।
क्रमस्तस्य यथासंख्यमेताभिः सर्वथान्वयः ॥७/१२८॥
Yo jñānamantramelāpaśāktaśāmbhavabhedataḥ |
Kramastasya yathāsaṃkhyametābhiḥ sarvathānvayaḥ || 7/128 ||
The process (kramaḥ), which (yaḥ) belongs to the diversities of Jñāna, Mantra, Melāpa, Śākta and Śāmbhava (states) (jñāna-mantra-melāpa-śākta-śāmbhava-bhedataḥ…tasya) respectively (yathā-saṃkhyam), is perfectly (sarvathā) connected (anvayaḥ) by these (Mudrā-s) (etābhiḥ). || 7/128 ||
Notes:
Jñāna relates to Karaṅkiṇīmudrā from which the Mantra state takes place. The Mantra state relates to Krodhinīmudrā from which the Melāpa state takes place. The Melāpa state relates to Bhairavīmudrā from which the Śākta state takes place. The Śākta state relates to Lelihānīmudrā from which the Śāmbhava state takes place, which relates to Khecarīmudrā that is the union of all the four previous Mudrā-s.
मुद्रामन्त्रनिरीहाणां धामवर्णचिदात्मनाम् ।
अन्योन्याव्यभिचारेण सामरस्यादभिन्नता ॥७/१२९॥
Mudrāmantranirīhāṇāṃ dhāmavarṇacidātmanām |
Anyonyāvyabhicāreṇa sāmarasyādabhinnatā || 7/129 ||
By means of mutual constancy (anyonya-avyabhicāreṇa) of the (conditions) of Mudrā, Mantra (and) Nirīha or the Motionless State of Consciousness (mudrā-mantra-nirīhāṇām) (that are) characterized by ‘Dhāma’ or ‘Abode’, ‘Varṇa’ or ‘Letter’ and ‘Cit’ or ‘Consciousness’ (dhāma-varṇa-cit-ātmanām), the State of ‘Non-difference’ or ‘Oneness’ (takes place) (abhinnatā) due to the Same Taste (of all these Mudrā-s attained in Khecarī) (sāmarasyāt). || 7/129 ||
क्रमे सर्वज्ञपर्यन्तं प्रत्यक्षा कापि या स्थिता ।
यत्परिज्ञानवशतः कायवङ्मनसाश्रयम् ॥७/१३०॥
Krame sarvajñaparyantaṃ pratyakṣā kāpi yā sthitā |
Yatparijñānavaśataḥ kāyavaṅmanasāśrayam || 7/130 ||
The end --i.e conclusion-- of omniscience (sarva-jña-pari-antam) (that is) an indescribable (kā…api) direct perception (pratyakṣā) which (yā) rests (sthitā) in the Process (krame) (is that) which (appears) (yat) as the embodiment (kāya-vat) of intellectual Resting-place (manasā…āśrayam) on account of perfect understanding (parijñāna-vaśataḥ). || 7/130 ||
सङ्कोचसंस्कारलयात्सर्वाकारं विशुध्यते ।
आणवादिसमावेशत्रयव्यापकरूपता ॥७/१३१॥
Saṅkocasaṃskāralayātsarvākāraṃ viśudhyate | Āṇavādisamāveśatrayavyāpakarūpatā || 7/131 ||
The all-pervading formation of the threefold Samāveśa (which) begins with āṇava, etc. (āṇava-ādi-samāveśa-traya-vyāpaka-rūpatā) (becomes) thoroughly (sarvākāram) purified (viśudhyate) due to the dissolution of the saṃskāra-s of contraction --i.e. the impressions of their differences-- (saṅkoca-saṃskāra-layāt). || 7/131 ||
यत्राप्यभिन्नानुभवात्स्वरूपस्थितये भवेत् ।
यादिकर्मादिमलत्रयमक्रमतो लयम् ॥७/१३२॥
Yatrāpyabhinnānubhavātsvarūpasthitaye bhavet |
Yādikarmādimalatrayamakramato layam || 7/132 ||
Where (yatra…api), -due to undivided experience (abhinna-anubhavāt)-, the triad of dirts or mala-s beginning with kārma (yādikarma-ādi-mala-trayam) becomes (bhavet) forcefully --i.e. without succession-- (akramataḥ) dissolved (layam) to maintain one’s own Essential Nature (sva-rūpa-sthitaye). || 7/132 ||
यत्प्रसादेन यत्स्फारात्त्र्युट्यते कालघट्टनम् ।
इच्छानिर्हरणात्सृष्टमाकालाग्नि शिवावधि ॥७/१३३॥
Yatprasādena yatsphārāttryuṭyate kālaghaṭṭanam |
Icchānirharaṇātsṛṣṭamākālāgni śivāvadhi || 7/133 ||
By which Favour (yat-prasādena) and Expansion (yat-sphārāt), the contact with Time (kāla-ghaṭṭanam) (becomes) cut (tryuṭyate) (and) abandoned due to the destruction (sṛṣṭam) of desires (icchā-nirharaṇāt) from Kālāgni (ākālāgni) to Śiva (śivā-avadhi). || 7/133 ||
मेयमद्याप्यनुन्मग्नप्रथा कथनरूपतः ।
केषाञ्चिदेव सङ्क्रान्ता मुखान्मुखमनुक्रमात् ॥७/१३४॥
महार्थकथनं यस्या विना यादृशतादृशम् ।
यां विनापि नयस्यास्य वैलक्षण्यं न जायते ॥७/१३५॥
सैषा रहस्यरूपत्वान्मुखाम्नायैकगोचरा ।
लिपौ पातयितुं शक्त्या न सम्यग्वदते मनाक् ॥७/१३६॥
Meyamadyāpyanunmagnaprathā kathanarūpataḥ |
Keṣāñcideva saṅkrāntā mukhānmukhamanukramāt || 7/134 ||
Mahārthakathanaṃ yasyā vinā yādṛśatādṛśam |
Yāṃ vināpi nayasyāsya vailakṣaṇyaṃ na jāyate || 7/135 ||
Saiṣā rahasyarūpatvānmukhāmnāyaikagocarā |
Lipau pātayituṃ śaktyā na samyagvadate manāk || 7/136 ||
According to the opinion (kathana-rūpataḥ) of some people (keṣāñcit…eva), the Perception even of the unemerged Nectar of objects (meya-madya-api-an-unmagna-prathā) is transferred (saṅkrāntā) by means of Oral Transmission (mukhāt…mukham…anukramāt). || 7/134 ||
(Consequently,) whatever it be (yādṛśa-tādṛśam), without (vinā) its (yasyāḥ) most significant explanation (mahā-artha-kathanam) (, and) even (api) without (vinā) it --i.e. without Oral Transmission-- (yām), the different qualities (vailakṣaṇyam) of this (asya) Wisdom (nayasya) do not (na) shine (jāyate). || 7/135 ||
(Because) this (eṣā) is only in the sphere of the Sacred Tradition of the Mouth --i.e. of Oral Transmission between master and disciple-- (sā…mukha-āmnāya-eka-gocarā) due to its Secret Nature (rahasya-rūpatvāt). (The Real Secret) is not completely (na…samyak) shared (pātayitum) by Śakti (śaktyā) in written form --i.e. in Scriptures-- (lipau), (as She) speaks (vadate) just a little (in Scriptures) (manāk). || 7/136 ||
Notes:
Whatever is revealed by means of Oral Transmission, it is to be revealed by means of Oral Transmission, because the Real Secret can be different for each disciple in terms of meanings. Scriptures display a comprehensive Knowledge of the Tradition, but the teaching fit for a specific disciple must be Transmitted in the form of Oral Transmission. When a disciple is matured enough to ‘see’ it, this is performed by the same Śakti by Whom Scriptures are revealed. Without proper maturation, a disciple may hear ‘Oral Transmission’, but it does not penetrate his/her heart. Therefore, the Reality of Oral Transmission is not the ‘act of lecturing’, but the ‘act of triggering’ Self-realization regardless the actual meanings of the ‘uttered words of one’s master’. In short, ‘Oral Transmission’ reveals that secret which is -though established in the Scriptures-, but hidden for a specific disciple. This special relationship is not possible without strong devotion for the Truth on the part of the disciple and without the master’s contentment with the disciple’s devotion.
कटाक्षीक्रियते बुद्धौ तज्ज्ञानं सूक्ष्मदर्शिनाम् ।
प्रत्यक्षानुभवादस्या भेदग्रासो हि यत्नतः ॥७/१३७॥
Kaṭākṣīkriyate buddhau tajjñānaṃ sūkṣmadarśinām |
Pratyakṣānubhavādasyā bhedagrāso hi yatnataḥ || 7/137 ||
The Knowledge (of such a Secret) (tat-jñānam) is bestowed by a Glance --i.e. by Grace emerged-- (kaṭākṣī-kriyate) in the intellect (buddhau) of (those whose) vision is subtle --i.e. for the eagle-eyed ones-- (sūkṣma-darśinām). (And) because (this Knowledge bestows) the Unlimited Perception --i.e. Universal Consciousness-- (pratyakṣa-anubhavāt), it is nothing but the consuming of its --i.e. intellect’s-- duality (bheda-grāsaḥ…hi…asyāḥ), (which takes place) due to (intellectual) endeavour or zealous investigation (of one’s own Self) (yatnataḥ). || 7/137 ||
The sequence of the five mudrā-s
अवर्णाकारसंस्थानां प्रमातॄणां स्वभावतः ।
अपटाटङ्कसङ्केतात्कायसंस्थानतः स्थितम् ॥७/१३८॥
Avarṇākārasaṃsthānāṃ pramātṝṇāṃ svabhāvataḥ |
Apaṭāṭaṅkasaṅketātkāyasaṃsthānataḥ sthitam || 7/138 ||
(This Knowledge of the Self in its initial phase of realization takes place) naturally (svabhāvataḥ) for those subjects --i.e. yogin-s-- (pramātṝṇām) (who) rest in the letter ‘A’ (which has) no outward appearance --i.e. for those who are interested only in Transcendental Consciousness or the Source of manifestation instead of manifestation like one’s mind and body-- (avarṇākāra-saṃsthānām), (and) because of the Invitation of the Abyss (of Consciousness) --i.e. of Transcendental Pure-consciousness, which triggers the yogin’s devotion to such a State-- (apaṭāṭaṅka-saṅketāt), (it) takes place (sthitam) (even) when there is bodily existence --i.e. when one is still in his/her body-- (kāya-saṃsthānataḥ). || 7/138 ||
कायसंस्थानरूपा च मुद्रा सार्वत्रिकी मता ।
करङ्कानुभवात्मत्वात्प्रथमं सा करङ्किणी ॥७/१३९॥
Kāyasaṃsthānarūpā ca mudrā sārvatrikī matā |
Karaṅkānubhavātmatvātprathamaṃ sā karaṅkiṇī || 7/139 ||
(Therefore,) bodily existence (kāya-saṃsthāna-rūpā) and (ca) (the usage) of mudrā-s (mudrā) are (matā) general --i.e. they work together-- (sārvatrikī). (Moreover,) because of the Essence of ‘experiencing (one’s own Self as being) a ‘karaṅka’ or a ‘skeleton’ --i.e. the Transcendental Self-- (karaṅka-anubhava-ātmatvāt), the (sā) First (mudrā) (prathamam) (is called) Karaṅkiṇī (karaṅkiṇī). || 7/139 ||
ततः करङ्करूपस्य स्वात्मन्याधारतावशात् ।
संरभात्क्रोधिनीरूपमसावाश्रित्य वर्तते ॥७/१४०॥
Tataḥ karaṅkarūpasya svātmanyādhāratāvaśāt |
Saṃrabhātkrodhinīrūpamasāvāśritya vartate || 7/140 ||
Then (tataḥ), after taking shelter (āśritya) in the Nature of (the mudrā called) Krodhinī (krodhinī-rūpam) by means of taking hold of --i.e. by frequent encounters with-- (saṃrabhāt) the Nature of ‘Karaṅka’ or ‘the Pure Subject’ (which) has the Power or Authority of being the State of a Support in one’s own Self, (karaṅka-rūpasya…svātmani…ādhāra-tā-vaśāt), it --i.e. Krodhinī-- (asau) takes place (vartate). || 7/140 ||
ततोऽपि तत्स्वरूपस्य सान्तर्विपरिवर्तिनः ।
यथायथं सम्भरणाद्भैरवीति प्रकीर्तिता ॥७/१४१॥
Tato'pi tatsvarūpasya sāntarviparivartinaḥ |
Yathāyathaṃ sambharaṇādbhairavīti prakīrtitā || 7/141 ||
Then (tataḥ…api), due to the successive (yathāyatham) nourishment (sambharaṇāt) of its --i.e. Krodhinī’s-- Essential Nature (that is Samāveśa in the form of Cidullāsa or the Outpouring of Consciousness, which consists) (tat-svarūpasya) of internal transformations (of the yogin’s understanding about one’s own Self) (antar-viparivartinaḥ), the (sā) (mudrā called) Bhairavī (sā…bhairavī…iti) (becomes) revealed (prakīrtitā). || 7/141 ||
ततोऽपि वासनारूपपुर्यष्टकविलापनात् ।
महाविलयरूपत्वाल्लेलिहानेति कथ्यते ॥७/१४२॥
Tato'pi vāsanārūpapuryaṣṭakavilāpanāt |
Mahāvilayarūpatvāllelihāneti kathyate || 7/142 ||
Then (tataḥ…api), due to the Consuming of the puryaṣṭaka or one’s subtle body (that is) made of vāsanā-s or impressions (vāsanā-rūpa-puryaṣṭaka-vilāpanāt), (then) due to the Nature of Mahāvilaya or Great Dissolution (of individuality, which shines through the Act of Consuming one’s subtle body) (mahā-vilaya-rūpatvāt), (the mudrā) called (iti…kathyate) Lelihānī (takes place) (lelihānā). || 7/142 ||
ततश्चापि स्वरूपे स्वप्रतिष्ठामभ्युपेयुषि ।
निरावरणरूपत्वात्खेचरीरूपमास्थिता ॥७/१४३॥
Tataścāpi svarūpe svapratiṣṭhāmabhyupeyuṣi |
Nirāvaraṇarūpatvātkhecarīrūpamāsthitā || 7/143 ||
And (ca…api) then (tataḥ), when there is attainment (abhyupeyuṣi) of one’s own (ability to) rest (sva-pratiṣṭhām) in one’s own Self (because of the disappearance of one’s confusions about one’s own Self in the previous phase) (sva-rūpe), (the yogin) dwells (āsthitā) in the Nature of (the mudrā called) Khecarī (khecarī-rūpam) due to the Appearance of Unveiled Condition (nirāvaraṇa-rūpatvāt). || 7/143 ||
इयं सा परमा मुद्रा ह्यापातालाच्छिवावधि ।
तर्पयित्वा जगत्कृत्स्नं निजसंस्थानतः स्थिता ॥७/१४४॥
Iyaṃ sā paramā mudrā hyāpātālācchivāvadhi |
Tarpayitvā jagatkṛtsnaṃ nijasaṃsthānataḥ sthitā || 7/144 ||
This (iyam) is (sā) the Supreme (paramā) Mudrā (mudrā…hi) from hell (āpātālāt) to Śiva (śiva-avadhi)! Satisfying the whole world (that now appears as one with one’s own Self) --i.e. including the whole world into Consciousness-- (jagat-kṛtsnam…tarpayitvā), (Khecarīmudrā) remains (sthitā) as (the constant Condition of) ‘Standing in one’s own Self’ (nija-saṃsthānataḥ). || 7/144 ||
एवंविधं हि यत्स्थानं जङ्गमस्थावरात्मकम् ।
वाचकात्मस्वरूपान्तरध्यस्तं मन्त्ररूपतः ॥७/१४५॥
आपाद्यते परामर्शात्स्वरूपत्राणयोगतः ।
अवर्णमयवाक्कल्प * * कारतया स्थितः ॥७/१४६॥
Evaṃvidhaṃ hi yatsthānaṃ jaṅgamasthāvarātmakam |
Vācakātmasvarūpāntaradhyastaṃ mantrarūpataḥ || 7/145 ||
Āpādyate parāmarśātsvarūpatrāṇayogataḥ |
Avarṇamayavākkalpa * * kāratayā sthitaḥ || 7/146 ||
This way (evam-vidham…hi), ‘Standing (in one’s own Self)’ (sthānam), which (yat) (limited yogin-s) had mistaken for ‘the act of resting in one’s own Essential Nature internally as the subject (without the world)’ (vācaka-ātmā-svarūpa-antar-adhyastam) because of the nature of Mantra --i.e. Aham as being Pure Subjectivity-- (mantra-rūpataḥ), (but in real sense) has the nature of ‘moving’ (while) ‘being motionless’ --i.e. embracing the whole world with Self-awareness-- (jaṅgama-sthāvara-ātmakam), takes place (āpādyate). Because of Parāmarśa or Understanding (parāmarśāt) (which takes place) by means of the ‘Protection or Shelter of one’s own Self’ --i.e. when one’s own Shelter is one’s own Self-- (svarūpa-trāṇa-yogataḥ), the Speech (which) consists of the letter ‘A’ --i.e. Consciousness-- (avarṇa-maya-vāk) remains in the Rays (of Consciousness) (**kāratayā…sthitaḥ). || 7/145‑146 ||
Notes:
Limited yogin-s think that ‘Standing in one’s own Self’ is rejecting the world, because they rest on the ideas about one’s own Self, but in Khecarīmudrā, this misunderstanding vanishes, and for such a yogin, ‘Standing in one’s own Self’ includes the perception of the whole world, which in this way, appears as one’s own Self, because such a yogin truly rest on one’s own Self in its universal form.
अवर्णात्मा महामन्त्रो विश्वावरणतत्परः ।
निजस्वरूपटङ्कान्तपञ्चमुद्रात्मकं जगत् ॥७/१४७॥
आकृष्य घट्टयत्युच्चैरनाहतहतोज्झितः ।
भेदप्रपञ्चोपशमः परामर्शान्तकोटिगः ॥७/१४८॥
Avarṇātmā mahāmantro viśvāvaraṇatatparaḥ |
Nijasvarūpaṭaṅkāntapañcamudrātmakaṃ jagat || 7/147 ||
Ākṛṣya ghaṭṭayatyuccairanāhatahatojjhitaḥ |
Bhedaprapañcopaśamaḥ parāmarśāntakoṭigaḥ || 7/148 ||
The Great Mantra (mahā-mantraḥ) is characterized by avarṇa or the letter ‘A’ --i.e. Śiva-- (avarṇa-ātmā), (and) is engaged in concealing the universe (viśva-āvaraṇa-tatparaḥ). Having drawn (ākṛṣya) the world (towards one's Self) (jagat), (which --i.e. the world--) is (now) characterized by the conclusion (generated) by the five Mudrā-s in the form of the Chasm of one’s own True Self (nija-sva-rūpa-ṭaṅka-anta-pañca-mudrā-ātmakam), the cessation of the expansion of duality (between one’s Self and the world) (bheda-pra-pañca-upa-śamaḥ) (, which cessation) is devoid of unstruck or struck (sounds) --i.e. devoid of the conceptions of ‘the perishable’ and ‘the imperishable’-- (anāhata-hata-ujjhitaḥ), pervades the Highest Understanding (parāmarśa-anta-koṭi-gaḥ) (and) churns (ghaṭṭayati) intensely (uccaiḥ). || 7/147-148 ||
एतद्द्वयं संविदन्तः सामरस्यतया स्थितम् ।
निरीहरूपे विश्रान्तिः परविश्रान्तिलक्षणे ॥७/१४९॥
Etaddvayaṃ saṃvidantaḥ sāmarasyatayā sthitam |
Nirīharūpe viśrāntiḥ paraviśrāntilakṣaṇe || 7/149 ||
This (etat) pair (of one’s own Self and the world) (dvayam) remains (sthitam) in Oneness (sāmarasyatayā) in Consciousness (saṃvit-antaḥ). (This is) ‘Viśrāntiḥ’ or ‘Repose’ (viśrāntiḥ) in Indifference or Unchanging Nature (nirīha-rūpe) (, which) indicates the cessation of ‘another’ --i.e. the belief in another being-- (para-viśrānti-lakṣaṇe). || 7/149 ||
वाच्यवाचकसंस्थानं वस्तुतः संविदेव हि ।
निरावरणता यस्मात्स्थिता तत्रापि वस्तुतः ॥७/१५०॥
Vācyavācakasaṃsthānaṃ vastutaḥ saṃvideva hi |
Nirāvaraṇatā yasmātsthitā tatrāpi vastutaḥ || 7/150 ||
‘Standing firmly in the object and subject’ --i.e. in Universal Consciousness-- (vācya-vācaka-saṃsthānam) is only (eva) Consciounsess (saṃvit…hi) in real sense --i.e. and nothing else-- (vastutaḥ). Therefore (yasmāt), Remaining (sthitā) There --i.e. in Universal Consciousness-- (tatra…api) is the Unveiled State (nirāvaraṇatā) in real sense (vastutaḥ). || 7/150 ||
परस्परापेक्षतया कालकामौ न तात्त्विकौ ।
न चापि न स्थितौ यस्मात्प्रतीतिपथि वर्तते ॥७/१५१॥
निरावरणत्वं च ** तदेवचितो यथा ।
स्वसंवेदनसंसिद्धं तद्वदेवानयोर्न किम् ॥७/१५२॥
Parasparāpekṣatayā kālakāmau na tāttvikau |
Na cāpi na sthitau yasmātpratītipathi vartate || 7/151 ||
Nirāvaraṇatvaṃ ca ** tadevacito yathā |
Svasaṃvedanasaṃsiddhaṃ tadvadevānayorna kim || 7/152 ||
Since (yasmāt), due to (their) mutual dependency (paraspara-apekṣa-tayā), Time and desire (kāla-kāmau) are not real (na…tāttvikau), not even (na…ca…api…na) when (they) appear (sthitau), and (ca) just as (yathā) the ‘State of Being Unveiled’ (nirāvaraṇatvam) occupies (vartate) the course of Understanding (pratītipathi), so (tadvat), only (eva) That --i.e. ‘State of Being Unveiled’-- (tat) belongs to Consciousness --i.e. Consciousness is ‘Understanding the State of Being Unveiled’-- (citaḥ). What is (That) --i.e. State of Being Unveiled-- (kim) if not (na) one’s own Perfected Understanding (svasaṃvedana-saṃsiddham) of these two --i.e. of Time and desire-- (anayoḥ)? || 7/151-152 ||
आमुखाद्भासमानं तु यद्रूपमनयोः स्थितम् ।
केशोण्डुकाभाससमं तन्निरावरणं पुनः ॥७/१५३॥
Āmukhādbhāsamānaṃ tu yadrūpamanayoḥ sthitam |
Keśoṇḍukābhāsasamaṃ tannirāvaraṇaṃ punaḥ || 7/153 ||
The shining --i.e. ‘manifested’-- (bhāsa-mānam…tu) nature (rūpam) of these two (anayoḥ) -which (manifested nature) (yat) rests (sthitam) in creation (āmukhāt)- is similar to the splendour of multiplicity --lit. net of hairs-- (keśa-uṇḍuka-ābhāsa-samam) (and) it is truly (punaḥ) unveiled by That --i.e. by the State of Being Unveiled-- (tat-nirāvaraṇam). || 7/153 ||
Notes:
The multiplicity or diversity of manifestation becomes unveiled or purified when it is united with one’s own Self. In other words, for such a realized yogin, the diversity of the world appears as the Play of the Freedom of his/her own Self in the form of one’s own Expansion and not as something different in the form of another reality.
अपरामर्शदोषेण केवलं ह्यनयोः स्थितिः ।
परामर्शः पुनर्देवी परानुग्रहभूमिका ॥७/१५४॥
Aparāmarśadoṣeṇa kevalaṃ hyanayoḥ sthitiḥ |
Parāmarśaḥ punardevī parānugrahabhūmikā || 7/154 ||
The maintenance (sthitiḥ) of these two --i.e. of this duality between the Self and the universe-- (anayoḥ) (takes place) only (kevalam…hi) through the darkness of the lack of understanding (aparāmarśa-doṣeṇa), but (punaḥ) Devī (devī) (Who) is the Ground of Supreme Grace (parā-anugraha-bhūmikā), is Understanding (Herself) (parāmarśaḥ). || 7/154 ||
परामर्शे प्रवृत्ते तु शालनं यदि वा स्थितिः ।
अनयोः समतामेति योगिनः प्रति वस्तुतः ॥७/१५५॥
Parāmarśe pravṛtte tu śālanaṃ yadi vā sthitiḥ |
Anayoḥ samatāmeti yoginaḥ prati vastutaḥ || 7/155 ||
In the Arising (pravṛtte) Understanding (parāmarśe), the coagualted (aspect of Consciousness) (śālanam) or better say (yadi…vā) ‘the maintenance (of the universe)’ (sthitiḥ) truly (vastutaḥ) attains (eti) the sameness (samatām…prati) of these two (anayoḥ) in the case of (unlimited) yogin-s (yoginaḥ). || 7/155 ||
एतद्रूपपरिज्ञानद्वयघट्टनसम्भवा ।
निरीहात्मा संविदेव प्रथतेऽनुपयोगिनः ॥७/१५६॥
Etadrūpaparijñānadvayaghaṭṭanasambhavā |
Nirīhātmā saṃvideva prathate'nupayoginaḥ || 7/156 ||
(That which) appears as the confusion of duality in the form of the perception of this (separated) form --i.e. the world-- (etat-rūpa-parijñāna-dvaya-ghaṭṭana-sambhavā) (and which) expands (this way) (prathate) for an unsuitable yogin (anupa-yoginaḥ) (is) only (eva) Motionless or Unchanging Consciousness (nirīhā-ātmā…saṃvit). || 7/156 ||
मुद्रामन्त्रनिरीहाणां धामवर्णचिदात्मनाम् ।
ऐकध्यमनया भङ्ग्या प्रतिभावं व्यवस्थितम् ॥७/१५७॥
Mudrāmantranirīhāṇāṃ dhāmavarṇacidātmanām |
Aikadhyamanayā bhaṅgyā pratibhāvaṃ vyavasthitam || 7/157 ||
The occurrence (aikadhyam) of Mudrā, Mantra and Thoughtlessness (mudrā-mantra-nirīhāṇām) characterized by ‘Dhāma’ or ‘Abode’, ‘Varṇa’ or ‘Letter’ and ‘Cit’ or ‘Consciousness’ (dhāma-varṇa-cit-ātmanām) (takes place) by Her --i.e. by Consciousness-- (anayā) in an indirect manner (bhaṅgyā), (and they) appear (vyavasthitam) according to their characteristics (prati-bhāvam). || 7/157 ||
मुद्रास्वरूपं कथनम् मन्त्ररूपं च पूजनम् ।
संक्रामः च निरीहात्मा त्रयमेकतयाप्यदः ॥७/१५८॥
Mudrāsvarūpaṃ kathanam mantrarūpaṃ ca pūjanam |
Saṃkrāmaḥ ca nirīhātmā trayamekatayāpyadaḥ || 7/158 ||
The Essential Nature of Mudrā-s (mudrā-sva-rūpam) is Kathanam or Instruction (kathanam), and (ca) the Nature of Mantra (mantra-rūpam) is Pūjanam or Worship (pūjanam), while (ca) Saṃkrāma or Transmission (saṃkrāmam) is characterized by Motionlessness (nirīhā-ātmā). (This is) certainly (adaḥ) threefold (trayam) even (api) through Oneness (ekatayā). || 7/158 ||
पञ्चशून्यात्मकाकाशपिण्डरूपतया विभुः ।
संवित्संस्थानमाश्रित्य वर्णात्माजो विराजते ॥७/१५९॥
Pañcaśūnyātmakākāśapiṇḍarūpatayā vibhuḥ |
Saṃvitsaṃsthānamāśritya varṇātmājo virājate || 7/159 ||
The Unborn (ajaḥ) Lord (vibhuḥ), having taken shelter (āśritya) in ‘Standing firmly’ in Consciousness (saṃvit-saṃsthānam) by the state of being composed of the Mass of the Sky of Consciousness made of the Fivefold Void (of Vyomeśvarī, etc.) (pañca-śūnya-ātmaka-ākāśa-piṇḍa-rūpatayā), appears (virājate) as the Essence of all the letters (varṇa-ātmā). || 7/159 ||
षोडशस्वररूपत्वमस्यान्तः प्रकटं स्थितम् ।
अपटाटङ्कसङ्केतात्केवलं न विभाव्यते ॥७/१६०॥
Ṣoḍaśasvararūpatvamasyāntaḥ prakaṭaṃ sthitam |
Apaṭāṭaṅkasaṅketātkevalaṃ na vibhāvyate || 7/160 ||
The Nature of the Sixteen sounds --i.e. the Subject-- (ṣoḍaśa-svara-rūpatvam) evidently (prakaṭam) rests (sthitam) in (antaḥ) Him (asya), (and such sounds or vowels of Subjectivity) appear to be undivided (na…vibhāvyate) only (kevalam) due to the Proclamation of the Abyss of Consciousness (apaṭāṭaṅka-saṅketāt). || 7/160 ||
एतत्प्रभावाद्व्युत्थाने समाधिर्योगिनां भवेत् ।
अनुकार्यानुकरणसमानप्रतिपत्तितः ॥७/१६१॥
Etatprabhāvādvyutthāne samādhiryogināṃ bhavet |
Anukāryānukaraṇasamānapratipattitaḥ || 7/161 ||
By means of this (etat-prabhāvāt), for yogin-s (yoginām), Samādhi (samādhiḥ) takes place (bhavet) (even) in vyutthāna or ordinary state (without difference) (vyutthāne) due to the perception --i.e. understanding-- of the equilibrium of ‘the act of imitation’ and ‘ (that which) is to be imitated’ (anukārya-anukaraṇa-samāna-prati-pattitaḥ). || 7/161 ||
एकस्वभावा सर्वासु लिपिष्वेव विभुस्थितिः ।
अन्ये वर्णा विभिद्यन्ते यथा नायं पुनस्तथा ॥७/१६२॥
एकस्वरूपं मुद्रायाः करङ्कात्मतया स्थितम् ।
आक्षितेः शिवपर्यन्तं महासामान्यलक्षणम् ॥७/१६३॥
Ekasvabhāvā sarvāsu lipiṣveva vibhusthitiḥ |
Anye varṇā vibhidyante yathā nāyaṃ punastathā || 7/162 ||
Ekasvarūpaṃ mudrāyāḥ karaṅkātmatayā sthitam |
Ākṣiteḥ śivaparyantaṃ mahāsāmānyalakṣaṇam || 7/163 ||
Just as (yathā) one’s own Solitary Essential Nature (eka-sva-bhāvā) is the Existence of the Lord (vibhu-sthitiḥ) in all (sarvāsu) Scriptures --i.e. or letters-- (lipiṣu…eva), otherwise (anye), the letters (of the Scriptures) (varṇāḥ) would be destroyed (vibhidyante). In the same way (punar…tathā), the means --i.e. the Power behind-- (nāyam) is the only Essential Nature (eka-svarūpam) of the Mudrā --i.e. Karaṅkiṇīmudrā-- (mudrāyāḥ), (Which Essential Nature) rests (sthitam) in the Nature of Karaṅkā --i.e. the First Mudrā of Self-realization-- (karaṅkā-ātmatayā) from the pronounced (ākṣiteḥ) upto Śiva (śiva-paryantam), (and is) characterized by Great Universality (mahā-sāmānya-lakṣaṇam). || 7/162-163 ||
तथैव वर्णराजस्य महामन्त्रस्वरूपिणः ।
सर्ववाचकसामान्यध्वनिरूपतया स्थितम् ॥७/१६४॥
Tathaiva varṇarājasya mahāmantrasvarūpiṇaḥ |
Sarvavācakasāmānyadhvanirūpatayā sthitam || 7/164 ||
Similarly (tathā-eva), (the Essential Nature) of the Varṇarāja or the King of the letters --i.e. letter ‘A’-- (varṇa-rājasya) (, which) appears in the form of the Great Mantra --i.e. ‘I am All-- (mahā-mantra-svarūpiṇaḥ), rests (sthitam) in (that which) is composed of the sounds common to all the speakers --i.e. in all the manifested or uttered sounds-- (sarva-vācaka-sāmānya-dhvani-rūpatayā). || 7/164 ||
तथा खचक्ररूपायाः संविदोऽनुगमः स्थितः ।
निरीहात्मतयाप्येतद्द्वयविश्रान्तिलक्षणः ॥७/१६५॥
Tathā khacakrarūpāyāḥ saṃvido'nugamaḥ sthitaḥ |
Nirīhātmatayāpyetaddvayaviśrāntilakṣaṇaḥ || 7/165 ||
Therefore (tathā), attainment (anugamaḥ) of the Perception --i.e. Awareness-- (saṃvidaḥ) of the Nature of the Wheel of the Sky of Consciousness (kha-cakra-rūpāyāḥ) though (api) rests (sthitaḥ) in the Essence of Motionlessness (nirīha-ātmatayā) (, it is) characterized by the cessation of this pair (of subject and object) (etat-dvaya-viśrānti-lakṣaṇaḥ). || 7/165 ||
तदिदं धारणाध्यानसमाधीनां स्वभावतः ।
व्युत्थानेऽपि स्थितं साक्षात्त्रयमेकत्र संयमः ॥७/१६६॥
Tadidaṃ dhāraṇādhyānasamādhīnāṃ svabhāvataḥ |
Vyutthāne'pi sthitaṃ sākṣāttrayamekatra saṃyamaḥ || 7/166 ||
This is also (the Essential Nature) (tat…idam) of concentration, meditation and trance (dhāraṇā-dhyāna-samādhīnām), (which) naturally (svabhāvataḥ) remains (sthitam) even (api) in vyutthāna or in ordinary state (vyutthāne) in front of one’s eyes --i.e. directly revealed-- (sākṣāt), (when) such a triad (trayam) (is known as) samyama or integration (of concentration, meditation and trance) (saṃyamaḥ) as a single reality (ekatra). || 7/166 ||
एतत्परिज्ञानवशाद्विक्षेपो नास्ति वस्तुतः ।
एतद्रूपापरिज्ञानात्का न विक्षेपभूमयः ॥७/१६७॥
Etatparijñānavaśādvikṣepo nāsti vastutaḥ |
Etadrūpāparijñānātkā na vikṣepabhūmayaḥ || 7/167 ||
In consequence of the Perception or Recognition of this (etat-parijñānavaśāt), no (na) confusion (vikṣepaḥ) exists (asti) in real sense (vastutaḥ). By not knowing this (etat-rūpa-aparijñānāt), what is (kāḥ) not (na) the sphere of confusion (vikṣepa-bhūmayaḥ)? || 7/167 ||
तदेतत्परमं गुह्यं योगिनीनां मुखे स्थितम् ।
मुखागमम्लानभयादुद्घाट्य प्रतिपादितम् ॥७/१६८॥
Tadetatparamaṃ guhyaṃ yoginīnāṃ mukhe sthitam |
Mukhāgamamlānabhayādudghāṭya pratipāditam || 7/168 ||
This (etat) is the (tat) Supreme (paramam) Secret (guhyam) (Which) rests (sthitam) in the Mouth (mukhe) of the Yoginī-s (yoginīnām). (It is) explained (here) (pratipāditam) openly (udghāṭya) because of (my) fear of the fading away of the Revelation of the Mouth (mukha-āgama-mlāna-bhayāt). || 7/168 ||
एतत्प्रकटनाज्जातो योऽपराधो महान्मम ।
मरीचिमण्डलं तन्मे क्षम्यतां गुर्वनुग्रहात् ॥७/१६९॥
Etatprakaṭanājjāto yo'parādho mahānmama |
Marīcimaṇḍalaṃ tanme kṣamyatāṃ gurvanugrahāt || 7/169 ||
(That) which (yaḥ) is engendered (jātaḥ) by this revelation (etat…prakaṭanāt) is my (mama) great (mahān) sin (aparādhaḥ). (May) the (tat) Circle of the Marīci-s (marīci-maṇḍalam) forgive (kṣamyatām) me (me) due to the Grace of the Guru --i.e. may the Grace of the Guru pacifies the Circle of the Marīci-s, (Who are) angry with me for revealing their Secret-- (guru-anugrahāt). || 7/169 ||
पञ्चपिण्डस्वरूपस्य सूक्ष्मप्राणक्रमात्मनः ।
अस्यैव वर्णराजस्य लिपिसंस्थानमन्यथा ॥७/१७०॥
Pañcapiṇḍasvarūpasya sūkṣmaprāṇakramātmanaḥ |
Asyaiva varṇarājasya lipisaṃsthānamanyathā || 7/170 ||
Otherwise (anyathā), the splendour of (this) Scripture (shines) (lipi-saṃsthānam) only (eva) for this (asya) King of the letters --i.e. the Self-- (varṇa-rājasya) (Who is) the Essential Nature of the Fivefold Mass (of the Voids or the ‘mantra’ ‘Khphreṃ’) (pañca-piṇḍa-svarūpasya) (and is) characterized by the process of subtle prāṇa --i.e. it remains as an unrevealed Secret that is merely a Play-- (sūkṣma-prāṇa-krama-ātmanaḥ). || 7/170 ||
आश्रित्य परमा संविन्मुण्डदण्डतया स्थिता ।
हृत्संविदुत्थरूपाया वर्णारणिमयात्मनः ॥७/१७१॥
Āśritya paramā saṃvinmuṇḍadaṇḍatayā sthitā |
Hṛtsaṃviduttharūpāyā varṇāraṇimayātmanaḥ || 7/171 ||
(But) after taking shelter (in this Revealed Secret) (āśritya), Supreme (paramā) Consciousness (saṃvit) remains (sthitā) in the States of muṇḍa and daṇḍa --i.e. the head and the stick or ‘in the Twelve Rays of Consciousness’-- (muṇḍa-daṇḍatayā) due to the Appearance of the Rising of the Perception of the Heart (hṛt-saṃvit-uttha-rūpāyāḥ), (Which) consists of the combination of letters --i.e. remains as Universal Consciousness-- (varṇa-araṇi-maya-ātmanaḥ). || 7/171 ||
ध्वनन्त्याः परमं नादं महासामान्यवाचकम् ।
अधः कुण्डलिनीस्रोतोमहावर्तफणाहतेः ॥७/१७२॥
Dhvanantyāḥ paramaṃ nādaṃ mahāsāmānyavācakam |
Adhaḥ kuṇḍalinīsrotomahāvartaphaṇāhateḥ || 7/172 ||
The Supreme (paramam) Nāda (nādam) of the Vibrating One (dhvanantyāḥ) (is) the Speaker of Great Oneness (mahā-sāmānya-vācakam) (which) rises as the stick during the great whirlpool of the Rush of Kuṇḍalinī (kuṇḍalinī-srotaḥ-mahā-āvarta-phaṇā-hateḥ) from the lower region (adhaḥ). || 7/172 ||
स्वस्फारध्वनिरूपस्य निष्पत्त्या रचितास्थितेः ।
प्रत्यावृत्त्या तु यद्धाममेयसंहरणात्मनः ॥७/१७३॥
अमाकलान्तं पश्यन्त्यास्ततोऽपि परमे पदे ।
बिन्दुशून्यात्मनि स्थानान्निरावरणता ततः ॥७/१७४॥
Svasphāradhvanirūpasya niṣpattyā racitāsthiteḥ |
Pratyāvṛttyā tu yaddhāmameyasaṃharaṇātmanaḥ || 7/173 ||
Amākalāntaṃ paśyantyāstato'pi parame pade |
Binduśūnyātmani sthānānnirāvaraṇatā tataḥ || 7/174 ||
By means of the extasy (niṣpattyā) of the produced condition (racita-āsthiteḥ) of the Nature of the Sound of the Expansion of one’s own Self (sva-sphāra-dhvani-rūpasya), and (tu) by means of Turning back (to one’s own Self) (pratyāvṛttyā) in the Essence of ‘abode, object and dissolution’ of That (which is) (yat-dhāma-meya-saṃharaṇa-ātmanaḥ) the End of the Sixteenth Kalā --i.e. the Seventeenth Kalā that is Universal Consciousness-- (amākalāntam) of the one Who Sees (paśyantyāḥ), because of resting (sthānāt) in the Supreme (parame) State (pade) characterized by the absence of Bindu --i.e. subjectivity-- (bindu-śūnya-ātmani), therefore (tataḥ), (the Seventeenth Kalā is) the Unveiled State (nirāvaraṇatā). || 7/173-174 ||
मुण्डनं ज्ञानरूपेण दण्डनं च क्रियात्मना ।
मुण्डदण्डक्रमौ तेन मतौ ज्ञानक्रियात्मकौ ॥७/१७५॥
Muṇḍanaṃ jñānarūpeṇa daṇḍanaṃ ca kriyātmanā |
Muṇḍadaṇḍakramau tena matau jñānakriyātmakau || 7/175 ||
Muṇḍana or ‘shaving the head’ (muṇḍanam) (takes place) in the form of Jñāna or Knowledge (jñāna-rūpeṇa), and (ca) daṇḍana or ‘beating‘ (daṇḍanam) (takes place) through the Essence of Kriyā (kriyā-ātmanā), hence (tena), the succession of muṇḍa and daṇḍa --i.e. the Rays of Consciousness-- (muṇḍa-daṇḍa-kramau) is considered to be (matau) the Essence of Jñāna and Kriyā (jñāna-kriyā-ātmakau). || 7/175 ||
शिरःप्रदेशे मुण्डात्मा ज्ञानेन्द्रियमयाश्रयः ।
कर्मेन्द्रियस्फारमयो दण्डात्मा तु ततोऽपरः ॥७/१७६॥
Śiraḥpradeśe muṇḍātmā jñānendriyamayāśrayaḥ |
Karmendriyasphāramayo daṇḍātmā tu tato'paraḥ || 7/176 ||
When the head --i.e. Jñāna-- is pointed out (śiraḥ-pradeśe), the Essence of muṇḍa (muṇḍa-ātmā) is the resting place made of the cognitive organs (in a passive way) (jñāna-indriya-maya-āśrayaḥ). The Essence of daṇḍa (daṇḍa-ātmā) consists of the expansion of the organs of actions (karma-indriya-sphāra-mayaḥ), hence (tataḥ), (it is) different --i.e. realization of the Kriyā aspect is different, because it also involves the kārmendriya-s in an active way-- (aparaḥ). || 7/176 ||
आद्यो व्योमेश्वरीस्पन्दरूपो विश्वोदयोन्मुखः ।
अन्यो रौद्रेश्वरीस्फारमयो विश्वविलापकः ॥७/१७७॥
Ādyo vyomeśvarīspandarūpo viśvodayonmukhaḥ |
Anyo raudreśvarīsphāramayo viśvavilāpakaḥ || 7/177 ||
At first (ādyaḥ), the Nature of the Vibration of Vyomeśvarī (takes place) (vyoma-īśvarī-spanda-rūpaḥ), (which is) expecting the manifestation of the universe (viśva-udaya-unmukhaḥ). (Her) opposite --lit. the ‘other’-- (anyaḥ) is composed of the expansion of Raudeśvarī (raudra-īśvarī-sphāra-mayaḥ), (Who) is the destroyer of the universe --i.e. Raudeśvarī starts the Returning Process in Karaṅkinīmudrā-- (viśva-vilāpakaḥ). || 7/177 ||
कस्यापि पिण्डनाथस्य देहसंस्थानरूपिणी ।
व्याप्तिसारा स्थिता मुद्रा पञ्चप्राणक्रियात्मिका ॥७/१७८॥
Kasyāpi piṇḍanāthasya dehasaṃsthānarūpiṇī |
Vyāptisārā sthitā mudrā pañcaprāṇakriyātmikā || 7/178 ||
For the mysterious (kasya-api) Lord of the Mass (of everything) (piṇḍa-nāthasya), the Essence of Pervasion (vyāpti-sārā), (which) assumes the form of standing firmly in the body (deha-saṃsthāna-rūpiṇī), is ‘mudrā’ (mudrā), (and) exists (sthitā) as the Essence of the Activity of the fivefold prāṇa (pañca-prāṇa-kriyā-ātmikā). || 7/178 ||
सूक्ष्मप्राणक्रमोल्लासपिण्डनाथानुसन्धितः ।
महाप्रभावाज्जायन्ते योगिनामक्रमोदयाः ॥७/१७९॥
Sūkṣmaprāṇakramollāsapiṇḍanāthānusandhitaḥ |
Mahāprabhāvājjāyante yogināmakramodayāḥ || 7/179 ||
Due to the powerful connection with the Lord of the Mass (which) consists of the Outpouring of the process of subtle prāṇa (sūkṣma-prāṇa-krama-ullāsa-piṇḍa-nātha-anusandhitaḥ…mahā-prabhāvāt), the manifestations of the Processless (akrama-udayāḥ) takes place (jāyante) for yogin-s (yoginām). || 7/179 ||
प्रत्यक्षानुभवात्सोऽयमुत्तमः पिण्डवर्णराट् ।
योगिनां मुख्यविश्रान्तिश्चिदानन्दाय कल्पते ॥७/१८०॥
Pratyakṣānubhavātso'yamuttamaḥ piṇḍavarṇarāṭ |
Yogināṃ mukhyaviśrāntiścidānandāya kalpate || 7/180 ||
This (ayam) is the (saḥ) Supreme (uttamaḥ) Master of the outward appearance of (such a) Mass or Totality or the Master of Mass of the letters --i.e. of Khphreṃ-- (piṇḍa-varṇa-rāṭ), due to direct experience in front of one’s eyes (pratyakṣa-anubhavāt). The Main Resting (mukhya-viśrāntiḥ) happens (kalpate) to yogin-s (yoginām) to (achieve) the Bliss of Consciousness (cidānandāya). || 7/180 ||
परस्थूलक्रमौ प्रायो व्याप्तिसारौ व्यवस्थितौ ।
सूक्ष्मक्रमप्रभावानामाकारो योगिनां मतः ॥७/१८१॥
अतोऽत्र पिण्डनाथस्याप्युपयोगो व्यवस्थितः ।
धामवर्णचिदैकाग्र्यमस्याप्यनुभवस्थितम् ॥७/१८२॥
Parasthūlakramau prāyo vyāptisārau vyavasthitau |
Sūkṣmakramaprabhāvānāmākāro yogināṃ mataḥ || 7/181 ||
Ato'tra piṇḍanāthasyāpyupayogo vyavasthitaḥ |
Dhāmavarṇacidaikāgryamasyāpyanubhavasthitam || 7/182 ||
The twofold process of the Supreme and the gross (para-sthūla-kramau) appears as (vyavasthitau) Essence and Pervasion (vyāpti-sārau) as a rule (prāyaḥ). (As it is) considered to be (mataḥ) a form or aspect (ākāraḥ) of yogin-s (yoginām) (whose) splendour (comes from) the subtle process (sūkṣma-krama-prabhāvānām), hence (ataḥ), there (atra), (it) remains (vyavasthitaḥ) as suitable (upa-yogaḥ) only (api) for the Lord of the Mass (piṇḍa-nāthasya), and (api) the Attention fixed on Dhāma, Varṇa and Cit or Abode, Letters and Consciousness (dhāma-varṇa-cit-aikāgryam) rests in His experience (asya…anubhava-sthitam). || 7/181-182 ||
Notes:
Piṇḍa or ‘Mass’ here means the Fivefold Nature of the Supreme Śakti, which is also embodied in ‘Khphreṃ’ that is the five-syllable mantra of the Kālīkula Tradition.
आलिङ्ग्यकायं ग्रसितुं यदा कालः प्रवर्तते ।
तदा भोगविनाशाय तदा कालो विकल्प्यते ॥७/१८३॥
Āliṅgyakāyaṃ grasituṃ yadā kālaḥ pravartate |
Tadā bhogavināśāya tadā kālo vikalpyate || 7/183 ||
Consuming (grasitum) of the body (which) is to be embraced (āliṅgya-kāyam) when (yadā) Time (kālaḥ) exists (pravartate) is for the sake of destroying bhoga or enjoyment (bhoga-vināśāya), then (tadā…tadā) Time (kālaḥ) is (merely) imagined (vikalpyate). || 7/183 ||
वाच्यवाचकविच्छेदमयप्राणक्रमात्मना ।
अक्रमोच्चाररूपेण चित्प्रकाशः प्रकाशते ॥७/१८४॥
Vācyavācakavicchedamayaprāṇakramātmanā |
Akramoccārarūpeṇa citprakāśaḥ prakāśate || 7/184 ||
The Light of Consciousness (cit-prakāśaḥ) shines (prakāśate) in the form of the rising of the Processless (akrama-uccāra-rūpeṇa) characterized by the process of prāṇa, which is composed of the breaking of the (dualistic division) of subject and object (vācya-vācaka-viccheda-maya-prāṇa-krama-ātmanā). || 7/184 ||
अक्रमोच्चाररूपस्य क्रमात्मायं व्यवस्थितः ।
अदूरविप्रकर्षेण सामान्यात्मतया पुनः ॥७/१८५॥
Akramoccārarūpasya kramātmāyaṃ vyavasthitaḥ |
Adūraviprakarṣeṇa sāmānyātmatayā punaḥ || 7/185 ||
This (ayam) Nature of the (spiritual) process (krama-ātmā) belongs to the nature of the rising of the Processless (Self) (akrama-uccāra-rūpasya) (, and) appears (vyavasthitaḥ) as the remoteness of (that which) is near --i.e. one’s own Self-- (adūra-viprakarṣeṇa) characterized by Universality (sāmānya-ātmatayā…punaḥ). || 7/185 ||
इत्थं स्वानुभवं त्यक्त्वा ये सङ्ख्यामात्रपूरणात् ।
यथाकथञ्चिच्चक्राणां ग्रन्थ्याधारकलादिभिः ॥७/१८६॥
वर्णक्रमान्त्यैरन्यैश्च प्रकारैरसमञ्जसैः ।
स्वरूपं बोधयन्त्युच्चैः तेऽपि न ज्ञानशालिनः ॥७/१८७॥
Itthaṃ svānubhavaṃ tyaktvā ye saṅkhyāmātrapūraṇāt |
Yathākathañciccakrāṇāṃ granthyādhārakalādibhiḥ || 7/186 ||
Varṇakramāntyairanyaiśca prakārairasamañjasaiḥ |
Svarūpaṃ bodhayantyuccaiḥ te'pi na jñānaśālinaḥ || 7/187 ||
Hence (ittham), after abandoning (tyaktvā) one’s own experiences (svānubhavam) (which) come from merely counting them (saṅkhyā-mātra-pūraṇāt) by any means through (experiencing) kalā-s, ādhāra-s (and) granthi-s or knots (granthi-ādhāra-kalādibhiḥ…yathā…kathañcit) of the cakra-s (that are encountered by yogin-s in a successive way) (cakrāṇām) (, and) by (that which) follows the process of letters (varṇa-kramāntyaiḥ) and (ca) by other (anyaiḥ) irregular (asamañjasaiḥ) ways (prakāraiḥ), even (api) those (te) who (ye) are not (na) endowed with Jñāna or Knowledge (jñāna-śālinaḥ), (become) greatly (uccaiḥ) awakened (bodhayanti) to one’s own Essential Nature (svarūpam). || 7/186-187 ||
नातः क्रमादयोऽप्यत्र ये तज्ज्ञैः प्रतिपादिताः ।
आणवत्वात्प्रपञ्चस्य नास्माभिस्ते प्रपञ्चिताः ॥७/१८८॥
Nātaḥ kramādayo'pyatra ye tajjñaiḥ pratipāditāḥ |
Āṇavatvātprapañcasya nāsmābhiste prapañcitāḥ || 7/188 ||
Therefore (ataḥ), (there) are not (na) even (api) processes, etc. (krama-adayaḥ) there (atra) which (ye) are explained (pratipāditāḥ) by the knowers of that (tat-jñaiḥ). They (te) are not (na) treated at length (prapañcitāḥ) by us (asmābhiḥ), because of the individual condition (āṇavatvāt) of (their) manifestation (prapañcasya). || 7/188 ||
आमूलाद्विलसति शाकिनीक्रमेऽस्मिन्
शक्ता * द्विगलितसंशयोदयो यः ।
भव्यानामनुभवनिष्ठसम्प्रदायः
स्वानन्दामृतरसतृप्तये स भूयात् ॥७/१८९॥
Āmūlādvilasati śākinīkrame'smin
Śaktā * dvigalitasaṃśayodayo yaḥ |
Bhavyānāmanubhavaniṣṭhasampradāyaḥ
Svānandāmṛtarasatṛptaye sa bhūyāt || 7/189 ||
Let (bhūyāt) that (saḥ) Emergence of dissolved doubts (vigalita-saṃśaya-udayaḥ) which (yaḥ) rises (vilasati) from the root (shine) (āmūlāt) in this (asmin) Process of the Śākinī-s --i.e. Yoginī-s-- (śākinī-krame) for that Satisfaction (which is caused) by the Juice of the Nectar of one’s own Bliss (svānanda-amṛta-rasa-tṛptaye), (as It) is the Sampradāya or the Oral Transmission of the true --i.e. realized-- ones grounded in Direct Perception (of Truth) (anubhava-niṣṭha-sampradāyaḥ…bhavyānām). || 7/189 ||
इति श्रीमहानयप्रकाशे वृन्दचक्रनिरूपणं नाम सप्तमोल्लासः॥
Iti śrīmahānayaprakāśe vṛndacakranirūpaṇaṃ nāma saptamollāsaḥ ||
Here ends (iti) the Seventh Outpouring (saptama-ullāsaḥ) with the name of (nāma) ‘Vṛndacakranirūpaṇam’ or ‘Investigation of the Wheel of the Multitude’ (vṛnda-cakra-nirūpaṇam) in venerable Mahānayaprakāśa (śrī-mahā-ānaya-prakāśe). ||
Eight Outpouring: Sṛṣṭyādicakranirūpaṇam
Investigation of the Wheel of Manifestation, etc.
स्वात्मज्ञानप्रवणं महाप्रभावप्रवर्तनोपायम् ।
सृष्टिस्थितिसंहारस्वरूपनिष्ठक्रमं तनुमः ॥८/१॥
Svātmajñānapravaṇaṃ mahāprabhāvapravartanopāyam |
Sṛṣṭisthitisaṃhārasvarūpaniṣṭhakramaṃ tanumaḥ || 8/1 ||
We spread (tanumaḥ) the means (which) advances towards the Great Splendour (of Consciousness) (mahā-prabhāva-pravartana-upāyam) (and is) devoted to the Knowledge of one’s own Self (svātmā-jñāna-pravaṇam) (, but it is also) a process (which) rests on the Essential Nature of manifestation, maintenance and dissolution (sṛṣṭi-sthiti-saṃhāra-svarūpa-niṣṭha-kramam). || 8/1 ||
प्रत्यभिज्ञागम्यरूपप्रथनात्मगुरूदयः ।
वृन्दक्रमान्तैः स्फुरितः सर्वसंशयभेदकः ॥८/२॥
Pratyabhijñāgamyarūpaprathanātmagurūdayaḥ |
Vṛndakramāntaiḥ sphuritaḥ sarvasaṃśayabhedakaḥ || 8/2 ||
The Rising of the Guru is characterized by the unfoldment of (that) nature (which) is to be acquired by means of Self-recognition (pratyabhijñā-gamya-rūpa-prathana-ātmā-guru-udayaḥ), (and It) shines (sphuritaḥ) at the end of the Process of the Vṛndacakram (vṛnda-krama-antaiḥ) as the destruction of all the doubts (sarva-saṃśaya-bhedakaḥ). || 8/2 ||
अतो वृन्दक्रमस्यान्ते पूज्यते गुरुसन्ततिः ।
आत्मरूपपरिज्ञाने परानुग्रहकारिणी ॥८/३॥
Ato vṛndakramasyānte pūjyate gurusantatiḥ |
Ātmarūpaparijñāne parānugrahakāriṇī || 8/3 ||
Therefore (atas), at the end of the Process of the Vṛndacakram (vṛnda-kramasya-ante), the uninterrupted series --i.e. lineage-- of Guru-s (guru-santatiḥ) (, that is) the bestower of Supreme Grace (parā-anugraha-kāriṇī), is worshipped (pūjyate) during the Attainment of the Nature of the Self (ātmā-rūpa-parijñāne). || 8/3 ||
अत आत्मपरिज्ञाने सम्पन्ने निर्विकल्पकः ।
विकल्पवासनाविद्धः पूजनात्मा प्रवर्तते ॥८/४॥
Ata ātmaparijñāne sampanne nirvikalpakaḥ |
Vikalpavāsanāviddhaḥ pūjanātmā pravartate || 8/4 ||
Hence (atas), when the Attainment of one’s Self is accomplished (ātmā-parijñāne…sampanne), the Essence of the Act of Worship (pūjana-ātmā) arises (pravartate) (in the form of) thoughtlessness (nirvikalpakaḥ) (, though it is) mixed with the impressions of thoughts (vikalpa-vāsanā-āviddhaḥ). || 8/4 ||
पूजा नाम न पुष्पाद्यैर्या मतिः क्रियते दृढा ।
निर्विकल्पे महाव्योम्नि सा पूजा ह्यादराल्लया ॥८/५॥
Pūjā nāma na puṣpādyairyā matiḥ kriyate dṛḍhā |
Nirvikalpe mahāvyomni sā pūjā hyādarāllayā || 8/5 ||
Worship (pūjā) is truly (nāma) not (na) (performed) with flowers, etc. (puṣpa-ādyaiḥ). Pūjā or Worship (pūjā) is (sā) really (hi) (that State of one’s) intellect (matiḥ) which is (yā) respectfully (ādarāt) made (kriyate) solid (dṛḍhā) (and becomes) dissolved (layā) in Thoughtlessness (nirvikalpe) (that is) the Supreme Sky of Consciousness (mahā-vyomni). || 8/5 ||
इति पूजास्वरूपस्य तत्त्वतः प्रतिपादनात् ।
स्वसङ्कोचकलालोपे निर्विकल्पं हि पूजनम् ॥८/६॥
Iti pūjāsvarūpasya tattvataḥ pratipādanāt |
Svasaṅkocakalālope nirvikalpaṃ hi pūjanam || 8/6 ||
This means (iti) in real sense (tattvataḥ): due to the real attainment (pratipādanāt…tattvataḥ) of the Essence of Worship or Pūjā (pūjā-svarūpasya), the Act of Worship (pūjanam) (becomes) thoughtless (nirvikalpam…hi) in the absence of one’s contracting power (sva-saṅkoca-kalā-lope). || 8/6 ||
Notes:
When the Process of Vṛnda is over, ‘remaining in Thoughtless condition’ becomes Pūjā or Worship of one’s own Self.
पञ्चाकाशस्वरूपस्य खचक्रस्यानुरूपतः ।
योन्यादिपञ्चरूपेण पूजनात्मा यतः स्थितः ॥८/७॥
Pañcākāśasvarūpasya khacakrasyānurūpataḥ |
Yonyādipañcarūpeṇa pūjanātmā yataḥ sthitaḥ || 8/7 ||
Because (yataḥ) the Essence of Worship (pūjana-ātmā) appears (sthitaḥ) suitably (anurūpataḥ) to the Wheel of Consciousness (kha-cakrasya) (according) to the Essential Nature of the Five Voids (pañca-ākāśa-svarūpasya), (It appears) in the fivefold form of the Yoni-s or Wombs (yoni-ādi-pañca-rūpeṇa). || 8/7 ||
तत्र योनिर्महासत्ताविश्रान्तिः सर्वसंविदाम् ।
महायोनिस्वरूपस्यापि कायात्मतयोदिता ॥८/८॥
Tatra yonirmahāsattāviśrāntiḥ sarvasaṃvidām |
Mahāyonisvarūpasyāpi kāyātmatayoditā || 8/8 ||
There (tatra), (the first) Yoni (yoniḥ) is ‘Resting in the Absolute Existence (mahā-sattā-viśrāntiḥ) of all perceptions’ (sarva-saṃvidām), though (api) (secondly It) rises (uditā) by means of the nature of the multitude (kāya-ātmatayā) of the Essential Nature of the Great Womb (mahā-yoni-svarūpasya). || 8/8 ||
प्रमेयभूमिकावर्तशङ्खयोनितयोदिता ।
प्रत्यावृत्तिक्रमाद्भूयः स्वरूपपदरूपिणी ॥८/९॥
पद्मयोनितयाख्याता ततोऽपि परमे पदे ।
निजविश्रान्तिमापन्नो दिव्ययोनितयोदिता ॥८/१०॥
Prameyabhūmikāvartaśaṅkhayonitayoditā |
Pratyāvṛttikramādbhūyaḥ svarūpapadarūpiṇī || 8/9 ||
Padmayonitayākhyātā tato'pi parame pade |
Nijaviśrāntimāpanno divyayonitayoditā || 8/10 ||
Due to the Process of ‘frequently turning back (to subjectivity)’ (prati-āvṛtti-kramāt…bhūyaḥ) (, It --i.e. the Yoni or Resting in Existence--) rises (uditā) as the State of the Womb of Libation (that is) the whirlpool --i.e. cyclical nature-- of the stage of objects (prameya-bhūmikā-āvarta-śaṅkha-yoni-tayā).
(It is) declared (ākhyātā) as the Yoni of the Lotus (padma-yoni-tayā) (When It) appears as the State of one’s own Essential Nature (svarūpa-pada-rūpiṇī).
Then (tataḥ…api), having obtained (āpannaḥ) one’s own (ability to) Rest (nija-viśrāntim) in the Supreme (parame) State (pade), (It) rises (uditā) as the State of the Divine Womb --i.e. the Fifth State-- (divya-yoni-tayā). || 8/9-10 ||
Notes:
The Womb Libation or Śaṅkhayoniḥ is the Act of Carvaṇam or Chewing.
The Womb of the Lotus is the Act of Alaṃgrāsaḥ or Kālagrāsaḥ.
The Divine Womb is the Fifth State, Devī Herself.
इति संक्षेपतस्तत्त्वं पञ्चवाहक्रमस्य यत् ।
तन्निर्विकल्पतारूपसृष्ट्यात्मा पूजनोदयः ॥८/११॥
Iti saṃkṣepatastattvaṃ pañcavāhakramasya yat |
Tannirvikalpatārūpasṛṣṭyātmā pūjanodayaḥ || 8/11 ||
(This) briefly (saṃkṣepataḥ) means (iti): (It is) the (tat) Reality (tattvam) of the Process of the Fivefold Flow (of the Devīcakram) (pañca-vāha-kramasya) which (yat) is the Rising of Worship (pūjana-udayaḥ), (and this Rising is) characterized by the Manifestation of the Nature of the State of Thoughtlessness (nirvikalpatā-rūpa-sṛṣṭi-ātmā). || 8/11 ||
Notes:
The Sṛṣṭikramaḥ or the Sequence of the Manifestation (of Thoughtlessness) consists of the Five Wombs in which Thoughtlessness is born.
युगनाथप्रसादेन सर्वदास्य स्थितिर्यतः ।
अतस्तदात्मकत्वेन स्थित्यात्मा पूजनक्रमः ॥८/१२॥
Yuganāthaprasādena sarvadāsya sthitiryataḥ |
Atastadātmakatvena sthityātmā pūjanakramaḥ || 8/12 ||
Because (yataḥ), Its --i.e. the Thoughtless State’s-- (asya) eternal (sarvadā) Establishment (sthitiḥ) (takes place) through the Favor of the Yuganātha-s (yuga-nātha-prasādena); hence (ataḥ), by means of the Essence of Their Favor (tat-ātmakatvena), the Process of Worship (takes place) (pūjana-kramaḥ) (when It is) characterized by the Maintenance (of the Nature of the State of Thoughtlessness) (sthiti-ātmā). || 8/12 ||
Notes:
The Sthitikramaḥ or the Sequence of the Maintenance (of Thoughtlessness) consists of the Favor of the Yuganātha-s, Who govern the five mudrā-s which maintain Thoughtlessness.
तत्र व्योमेश्वरीरूपं खगेन्द्रात्मतया स्थितम् ।
पञ्चाकाशस्वभावस्य निरावरणतामयम् ॥८/१३॥
Tatra vyomeśvarīrūpaṃ khagendrātmatayā sthitam |
Pañcākāśasvabhāvasya nirāvaraṇatāmayam || 8/13 ||
There (tatra), the Nature of Vyomeśvarī (vyoma-īśvarī-rūpam) (, which) consists of the Unveiled State (nirāvaraṇatā-mayam), appears (sthitam) as the Essential Nature of the Fivefold Void (pañca-ākāśa-sva-bhāvasya) by means of the State of Khegendra --i.e. by means of the Favor of Khagendra-- (khagendra-ātmatayā). || 8/13 ||
मानमेयमयस्वाङ्गसङ्कोचप्रसरक्षमम् ।
खेचरीभूचरीरूपं कूर्मनाथतयोदितम् ॥८/१४॥
Mānameyamayasvāṅgasaṅkocaprasarakṣamam |
Khecarībhūcarīrūpaṃ kūrmanāthatayoditam || 8/14 ||
The Nature of Khecarī (and) Bhūcarī (khecarī-bhūcarī-rūpam), rises (uditam) by means of the State of Kūrmanātha --i.e. by means of the Favor of Kūrmanātha, the ‘Tortoise Lord’-- (kūrma-nātha-tayā), (as It) can manifest the withdrawal of one’s limbs that are cognition and objects (māna-meya-maya-svāṅga-saṅkoca-prasara-kṣamam). || 8/14 ||
प्रत्यावृत्त्या प्रमेयस्य महासंहाररूपकृत् ।
संहारभक्षिणीरूपं मेषनाथतयोदितम् ॥८/१५॥
Pratyāvṛttyā prameyasya mahāsaṃhārarūpakṛt |
Saṃhārabhakṣiṇīrūpaṃ meṣanāthatayoditam || 8/15 ||
The Nature of Saṃhārabhakṣiṇī (saṃhāra-bhakṣiṇī-rūpam) rises (uditam) by means of the State of Meṣanātha --i.e. by means of the Favor of Meṣanātha-- (meṣanāthatayā), (when It is) assuming the form of the Great Dissolution (mahā-saṃhāra-rūpakṛt) of objectivity (prameyasya) by turning back (to Subjectivity) (pratyāvṛttyā). || 8/15 ||
भावात्ममयरूपत्वात्मच्छन्द इति वस्तुतः ।
रौद्ररौद्रेश्वरीरूपं श्रीमच्छन्दतयोदितम् ॥८/१६॥
Bhāvātmamayarūpatvātmacchanda iti vastutaḥ |
Raudraraudreśvarīrūpaṃ śrīmacchandatayoditam || 8/16 ||
In reality (vastutaḥ), due to that Nature (which) consists of the Essence of manifestation (bhāva-ātmā-maya-rūpatvāt), the Nature of Raudraraudreśvarī (raudra-raudra-īśvarī-rūpam) (is) Macchanda (Himself) (macchanda…iti) (, and It) rises (uditam) by means of the State of Venerable Macchanda --i.e. by means of the Favor of Venerable Macchandanātha-- (śrī-macchandatayā). || 8/16 ||
तदित्थं युगनाथानां व्याप्तिसारतया स्थितम् ।
अदृष्टविग्रहाविष्टं व्योमेश्वर्यादिपञ्चकम् ॥८/१७॥
Taditthaṃ yuganāthānāṃ vyāptisāratayā sthitam |
Adṛṣṭavigrahāviṣṭaṃ vyomeśvaryādipañcakam || 8/17 ||
Hence (ittham), the (tat) Fivefold (Flow) of Vyomeśvarī, etc. (vyoma-īśvarī-ādi-pañcakam) appears (sthitam) as the State of the Flow of the Pervasion (vyāpti-sāratayā) of the Yuganātha-s (yuga-nāthānām), (and such Flow is) filled with the Embodiment of the Invisible (adṛṣṭa-vigraha-āviṣṭam). || 8/17 ||
अविकल्पकविज्ञानस्थैर्येण तदनन्तरम् ।
देवतारूपमासाद्य स्वस्वातन्त्र्यविजृम्भणात् ॥८/१८॥
मनसः खण्डनोद्युक्ता एकादशमरीचिकाः ।
बुद्ध्याद्या एष संहारः प्रधानः पूजनक्रमः ॥८/१९॥
Avikalpakavijñānasthairyeṇa tadanantaram |
Devatārūpamāsādya svasvātantryavijṛmbhaṇāt || 8/18 ||
Manasaḥ khaṇḍanodyuktā ekādaśamarīcikāḥ |
Buddhyādyā eṣa saṃhāraḥ pradhānaḥ pūjanakramaḥ || 8/19 ||
Then (tat-anantaram), after acquiring (āsādya) the Nature of the Deity --i.e. of Consciousness-- (devatā-rūpam) through the Firmness of Thoughtless Wisdom (avikalpaka-vijñāna-sthairyeṇa) due to the Blossoming of one’s own Freedom (sva-svātantrya-vijṛmbhaṇāt), the eleven Rays (ekādaśa-marīcikāḥ) (rise) intent upon the act of breaking (khaṇḍana-udyuktāḥ) the mind (manasaḥ). This (eṣa) dissolution (saṃhāraḥ) begins with the intellect (buddhi-ādyāḥ), (and It) is the main (pradhānaḥ) Process of Worship (pūjana-kramaḥ). || 8/18-19 ||
Notes:
The Saṃhārakramaḥ or the Sequence of Dissolution consists of the breaking of limitations in the form of the dissolution of mind.
सर्गावतारसंहारचक्राणामित्थमिष्यते ।
पूजनात्मस्वरूपाणां क्रमोऽयं निर्विकल्पकः ॥८/२०॥
Sargāvatārasaṃhāracakrāṇāmitthamiṣyate |
Pūjanātmasvarūpāṇāṃ kramo'yaṃ nirvikalpakaḥ || 8/20 ||
Thus (ittham), this (ayam) Process (kramaḥ) of the Wheels of manifestation, maintenance and dissolution or Sṛṣṭikramaḥ, Sthitikramaḥ and Saṃhārakramaḥ (sarga-avatāra-saṃhāra-cakrāṇām) (Which revolve) as the Essential Nature of Pūjanam or the Act of Worship (pūjana-ātma-svarūpāṇām) is considered to be (iṣyate) Thoughtless --i.e. it is beyond conceptual awareness-- (nirvikalpakaḥ). || 8/20 ||
अत्राधिरूढवृत्तीनां व्युत्थानावसरेऽपि यत् ।
कालग्रासो भवेन्नित्यं नानानुभवभूमिषु ॥८/२१॥
Atrādhirūḍhavṛttīnāṃ vyutthānāvasare'pi yat |
Kālagrāso bhavennityaṃ nānānubhavabhūmiṣu || 8/21 ||
There (atra), in (these) activities of ascending (adhirūḍha-vṛttīnām) even (api) in the course of vyutthāna (vyutthāna-avasare), which (yat) becomes (bhavet) eternal (nityam) on the sphere of various experiences (nānā-anubhava-bhūmiṣu), the Consuming of Time (takes place) (kāla-grāsaḥ). || 8/21 ||
अतः पूजनरूपोऽयमात्मज्ञानतया स्थितः ।
उपदेशतरोः पुष्पं चिदामोदमनोहरम् ॥८/२२॥
Ataḥ pūjanarūpo'yamātmajñānatayā sthitaḥ |
Upadeśataroḥ puṣpaṃ cidāmodamanoharam || 8/22 ||
Hence (ataḥ), this (ayam) Nature of the Act of Worship (pūjana-rūpaḥ) appears (sthitaḥ) as the State of the Knowledge of the Self (ātmā-jñānatayā), (when) the Flower (puṣpam) of the Tree of Instruction --i.e. Kathanam-- (blossoms) (upadeśataroḥ) (, and) catches one’s heart by the Bliss of Consciousness (cit-āmoda-manas-haram). || 8/22 ||
ततोऽपि सर्ववृत्तिनां कालग्रासपुरस्सरम् ।
निरावरणविश्रान्तिः सङ्क्रमात्मा प्रवर्तते ॥८/२३॥
Tato'pi sarvavṛttināṃ kālagrāsapurassaram |
Nirāvaraṇaviśrāntiḥ saṅkramātmā pravartate || 8/23 ||
Then (tataḥ…api), along with the Consuming of Time (kāla-grāsa-purassaram), Unveiled Reposing (nirāvaraṇa-viśrāntiḥ) takes place (pravartate) in all the activities (sarva-vṛttinām), (and this is) the Essence of Saṅkrama or the Transmission (of Truth) (saṅkrama-ātmā). || 8/23 ||
कथनादेव येषां तद्विश्रान्तिर्जायते परा ।
सृष्टिस्थितिसंहारचक्रापेक्षां न कुर्वते ॥८/२४॥
Kathanādeva yeṣāṃ tadviśrāntirjāyate parā |
Sṛṣṭisthitisaṃhāracakrāpekṣāṃ na kurvate || 8/24 ||
(Those) Whose (yeṣām) Supreme (parā) Reposing in That (tat-viśrāntiḥ) prevails (jāyate) only (eva) through Kathanam or Oral Instruction --i.e. without the preceding phase of Pūjanam-- (kathanāt) do not (na) take hold (kurvate) of dependency on the wheels of manifestation, maintenance and dissolution (sṛṣṭi-sthiti-saṃhāra-cakra-apekṣām). || 8/24 ||
वृन्दक्रमानन्तरं तैरनाख्यं चक्रमिष्यते ।
सृष्ट्यादिचक्रत्रितयं तन्मते नैव पूज्यते ॥८/२५॥
Vṛndakramānantaraṃ tairanākhyaṃ cakramiṣyate |
Sṛṣṭyādicakratritayaṃ tanmate naiva pūjyate || 8/25 ||
(That which) follows the Vṛndakrama or the Process of Totality (vṛnda-krama-anantaram) is called (iṣyate) the Wheel (cakram) of the Nameless (anākhyam) by them (taiḥ), (and) the threefold Wheel of manifestation, etc. (sṛṣṭi-ādi-cakra-tritayam) is not at all (na…eva) to be worshipped (pūjyate) in their doctrine (tat-mate). || 8/25 ||
अस्मन्मतेऽपि तदपि परिपूर्णार्थमिष्यते ।
एतत्समारूढिवशात्प्रभावो हि प्रवर्तते ॥८/२६॥
Asmanmate'pi tadapi paripūrṇārthamiṣyate |
Etatsamārūḍhivaśātprabhāvo hi pravartate || 8/26 ||
Though in our doctrine (asman-mate…api), only that --i.e. Worship of the Wheels of manifestation, etc.-- (tat…api) is called (iṣyate) the ‘Attainment of one’s goal’ (pari-pūrṇa-artham). Due to the Power of Ascending to This (etat-samārūḍhi-vaśāt), the Splendour or Dignity (of Consciousness) (prabhāvaḥ…hi) takes place (pravartate). || 8/26 ||
एतद्विमर्शसम्भूतवीरावल्यादितर्पणात् ।
आसीद्वामनवीरस्य विद्वेषस्तम्भनादिकम् ॥८/२७॥
Etadvimarśasambhūtavīrāvalyāditarpaṇāt |
Āsīdvāmanavīrasya vidveṣastambhanādikam || 8/27 ||
This (etat) which (yat) begins with restraining of aversion (vidveṣa-stambhana-adikam), was manifested (āsīt) for Vāmana --i.e. the Great Hero, who is a Guru of the Krama also known as Hrasvanātha, the disciple of Venerable Keyūravatī-- (vāmana-vīrasya) due to the Satisfaction of the Vīrāvalī-s or the Row of Heroes, etc., born from Awareness (vimarśa-sambhūta-vīrāvalī-ādi-tarpaṇāt). || 8/27 ||
पूजनात्खेचरत्वं हि सिद्धसूत्रेषु गद्यते ।
आत्मज्ञानात्प्रवर्तन्ते यथेच्छमणिमादयः ॥८/२८॥
Pūjanātkhecaratvaṃ hi siddhasūtreṣu gadyate |
Ātmajñānātpravartante yathecchamaṇimādayaḥ || 8/28 ||
In the lineage of the Siddha-s (siddha-sūtreṣu) (, this) is called (gadyate) the State of Existing in the Void of Consciousness (khe-caratvam) (, which rises) from Pūjana or Worship (pūjanāt). (Then, siddhi-s like) aṇimā, etc. (aṇimā-ādayaḥ) take place (pravartante) at one’s own will (yathā-iccham) due to the Knowledge of the Self (ātmā-jñānāt). || 8/28 ||
कथने पूजने चैव सङ्क्रामेऽपि स्वभावतः ।
प्रत्येकमस्ति त्रैविध्यमुद्रेकाद्भेद इष्यते ॥८/२९॥
Kathane pūjane caiva saṅkrāme'pi svabhāvataḥ |
Pratyekamasti traividhyamudrekādbheda iṣyate || 8/29 ||
Due to (its) predominance (udrekāt), the triad (traividhyam) naturally (svabhāvataḥ) exists (asti) separately (pratyekam) in Kathanam or Oral Instruction (kathane), in Pūjanam or Worship (pūjane), and (ca…eva) even (api) in Saṅkrāmanam or Transmission (saṅkrāme), (so it) is said to be (iṣyate) distinction (bhedaḥ). || 8/29 ||
आत्मज्ञानसमुद्यतैरिति निजैर्भावानुभासात्मकैः
संविन्मज्जनसारतामुपगतैः सृष्ट्यादिभिः पूजनैः ।
सम्पूर्णामलसुन्दरामृतमयस्फारासवानन्दिताः
कालग्रासचरूपहाररसिका नन्दन्तु योगिव्रजाः ॥८/३०॥
Ātmajñānasamudyatairiti nijairbhāvānubhāsātmakaiḥ
saṃvinmajjanasāratāmupagataiḥ sṛṣṭyādibhiḥ pūjanaiḥ |
Sampūrṇāmalasundarāmṛtamayasphārāsavānanditāḥ
kālagrāsacarūpahārarasikā nandantu yogivrajāḥ || 8/30 ||
The multitude of Yogin-s (yogi-vrajāḥ) (who are) delighted due to the Juice of the Expansion (which) consists of the Nectar of the Accomplished Spotless Beauty (sampūrṇa-amala-sundara-āmṛta-maya-sphāra-āsava-ānanditāḥ), (and) devoted to offering the caru or sacrificial substance (contained) in the Consuming of Time (kāla-grāsa-caru-upahāra-rasikāḥ), must be satisfied (nandantu) with ‘being engaged in the Knowledge of the Self’ (ātmā-jñāna-samudyataiḥ…iti) (that is) one’s own (nijaiḥ) Worship (pūjanaiḥ) characterized by the Splendour of manifestation (bhāva-anubhāsa-ātmakaiḥ) beginning with sṛṣṭi, etc. (sṛṣṭi-ādibhiḥ), (Which) comes (upagataiḥ) from the Firmness of Diving into Consciousness (saṃvit-majjana-sāratām). || 8/30 ||
इति महानयप्रकाशे सृष्ट्यादिचक्रनिरूपणं नाम अष्टमोल्लासः॥
Iti mahānayaprakāśe sṛṣṭyādicakranirūpaṇaṃ nāma aṣṭamollāsaḥ ||
Here ends (iti) the Eight Outpouring (aṣtam-ullāsaḥ) with the name of (nāma) ‘Sṛṣṭyādicakranirūpaṇam’ or ‘Investigation of the Wheel of Manifestation, etc.’ (sṛṣṭi-ādi-cakra-nirūpaṇam) in venerable Mahānayaprakāśa (śrī-mahā-ānaya-prakāśe). ||
Ninth Outpouring: Anākhyacakranirūpaṇam
Investigation of the Wheel of the Nameless
यत्सर्गस्थितिसंहृतिक्रममयैश्चक्रैरुपारूपितं
न स्वस्माच्च्यवते मनागपि पदाद्विश्रान्तिलाभात्मिकात् ।
आविश्याथ तदक्रमक्रमकलोत्तिर्णप्रथं साम्प्रतं
तत्सङ्क्राममनाख्यचक्रमुचितैर्युक्तिक्रमैर्दृश्यते ॥९/१॥
Yatsargasthitisaṃhṛtikramamayaiścakrairupārūpitaṃ
na svasmāccyavate manāgapi padādviśrāntilābhātmikāt |
Āviśyātha tadakramakramakalottirṇaprathaṃ sāmprataṃ
tatsaṅkrāmamanākhyacakramucitairyuktikramairdṛśyate || 9/1 ||
Now (atha), having properly entered (āviśya…sāmpratam) that (tat) which (yat) transcends the perception of succession and non-succession (akrama-krama-kalā-uttirṇa-pratham) (, and) presented (upārūpitam) through the Wheels (cakraiḥ) (which are) made of the process of manifestation, maintenance and dissolution (sarga-sthiti-saṃhṛti-krama-mayaiḥ) (, and) does not at all (na…manāk…api) deviate (cyavate) from one’s own (svasmāt) condition (padāt) (because It is) characterized by the Attainment of Reposing (in Consciousness) (viśrānti-lābha-ātmikāt), that (tat) Anākhyacakram or the Wheel of the Nameless --i.e. the Wheel of one’s own Self-- (anākhya-cakram) (which) is Saṅkrāma or Transmission --i.e. the passage of escape from duality-- (saṅkrāmam) will be explained (dṛśyate) through a proper (ucitaiḥ) process of reasoning (yukti-kramaiḥ). || 9/1 ||
इत्थं गुर्वात्मदेवानां कथनादिकमात्मना ।
लोलीभावस्थितं नित्यं सर्वानुभवभूमिषु ॥९/२॥
Itthaṃ gurvātmadevānāṃ kathanādikamātmanā |
Lolībhāvasthitaṃ nityaṃ sarvānubhavabhūmiṣu || 9/2 ||
Thus (ittham), Kathanam or Instructions, etc. (kathana-ādikam) of the Deities (whose) Essence is the Guru (guru-ātmā-devānām), are always (nityam) resting in fusion (lolī-bhāva-sthitam) in the planes of all perceptions (sarva-anubhava-bhūmiṣu) by means of the Self (ātmanā). || 9/2 ||
अभेदोऽपि किलोद्रेकादेतेषां भेद इष्यते ।
तमाश्रित्यानुरूपेण प्रमेयं प्रतिपाद्यते ॥९/३॥
Abhedo'pi kilodrekādeteṣāṃ bheda iṣyate |
Tamāśrityānurūpeṇa prameyaṃ pratipādyate || 9/3 ||
Though (api) it is truly (kila) non-duality (abhedaḥ), (it is) considered to be (iṣyate) duality (bhedaḥ) due to the abundance of these --i.e. the succession of means-- (eteṣām…udrekāt). Having taken shelter in That accordingly (tam…āśritya…anurūpeṇa), objectivity --i.e. the measurable-- (prameyam) is attained (pratipādyate). || 9/3 ||
प्रायो हि मैथुने मद्ये मांसे च परिदृश्यते ।
आसक्तिः सर्वजन्तूनां विशेषात्कस्यचित्क्वचित् ॥९/४॥
Prāyo hi maithune madye māṃse ca paridṛśyate |
Āsaktiḥ sarvajantūnāṃ viśeṣātkasyacitkvacit || 9/4 ||
As a rule (prāyaḥ…hi), because of (personal) differences between limited beings (sarva-jantūnām…viśeṣāt), in maithuna or sexual intercourse (maithune), in (drinking) wine (madye) and (ca) (eating) meat (māṃse), attachment (āsaktiḥ) is to be observed (paridṛśyate). To each their own (kasyacit…kvacit). || 9/4 ||
यदि तत्त्यागसंरम्भः पूर्वं तेषां विधीयते ।
उपदेशो न स मनागपि चित्ते प्ररोहति ॥९/५॥
Yadi tattyāgasaṃrambhaḥ pūrvaṃ teṣāṃ vidhīyate |
Upadeśo na sa manāgapi citte prarohati || 9/5 ||
If (yadi) eagerness for rejecting these (tat-tyāga-saṃrambhaḥ) (would) occur (vidhīyate) in them (teṣām) in the beginning (of their spiritual path) (pūrvam), the (saḥ) Instruction or Teaching (upadeśaḥ) cannot (na) grow (prarohati) in (their) mind (citte) at all (manāk…api). || 9/5 ||
Notes:
If the teacher wants them reject their attachments in the beginning, they cannot hear the teachings because they feel attacked.
जन्मान्तरशताब्यस्ता विषयेषु मतिर्नृणाम् ।
जरद्गौरिव सस्येभ्यः सा हि दुःखेन वार्यते ॥९/६॥
Janmāntaraśatābyastā viṣayeṣu matirnṛṇām |
Jaradgauriva sasyebhyaḥ sā hi duḥkhena vāryate || 9/6 ||
There is desire (matiḥ) for objects (viṣayeṣu) in human beings (nṛṇām) for hundreds of past lives (janma-antara-śatābyaḥ…tāḥ), so (hi) it (sā) is hard (duḥkhena) to conceal (such desire in them) (vāryate), like (as it is hard to make) an old cow (jarat-gauḥ…iva) (stop eating) grass (sasyebhyaḥ). || 9/6 ||
इति संवादतस्तेषां परित्यागो हि दुष्करः ।
अभ्यसूयन्ति ते यस्मादुपदेशकराय च ॥९/७॥
Iti saṃvādatasteṣāṃ parityāgo hi duṣkaraḥ |
Abhyasūyanti te yasmādupadeśakarāya ca || 9/7 ||
This means (iti): Rejection (of these things) --i.e. rejection of desires-- (parityāgaḥ…hi) is difficult (duṣkaraḥ) for them (teṣām) (when it comes) from teachings --i.e. if that is what the teaching says they should do-- (saṃvādataḥ), because (yasmāt) they (te) can even (ca) be angry (abhyasūyanti) with the teacher (upadeśakarāya). || 9/7 ||
यथास्थितोपभोगात्मपूर्वं यत्तूपदिश्यते ।
तत्राधिरूढिर्लोकस्य श्रद्धापूर्वं प्रजायते ॥९/८॥
Yathāsthitopabhogātmapūrvaṃ yattūpadiśyate |
Tatrādhirūḍhirlokasya śraddhāpūrvaṃ prajāyate || 9/8 ||
The nature of their actual enjoyment is (that) which is to be taught at first --i.e. in the beginning, the teachings have to be formulated according to the desires of the seekers without fighting against their attachments-- (yat…tu…yathāsthita-upabhoga-ātmā… pūrvam…upadiśyate), then (tatra) faith rises at first (śraddhā-pūrvam…prajāyate) in worldy beings (lokasya) (, and a gradual) development (of understanding takes place) (adhirūḍhiḥ). || 9/8 ||
प्रथैकरूपाभावाच्च निर्ह्वियन्ते ततः कथम् ।
प्रथाया भावपर्यन्तं रूपं तद्भिद्यते कथम् ॥९/९॥
Prathaikarūpābhāvācca nirhviyante tataḥ katham |
Prathāyā bhāvaparyantaṃ rūpaṃ tadbhidyate katham || 9/9 ||
Therefore (tataḥ), how (katham) to ask them (to do that) (nirhviyante) if they lack a solitary form of perception (prathā-eka-rūpa-abhāvāt), (and) how (katham) that (tat) nature (rūpam) (which) is at the end of manifestation (bhāva-paryantam) becomes divided (bhidyate) through perception (prathāyāḥ)? || 9/9 ||
भेदश्चेद्कल्प्यते तर्हि कल्पनेयं न सत्यभूः ।
स्फुरणादेव वै तेषां गालनं नापि तात्त्विकम् ॥९/१०॥
Bhedaścedkalpyate tarhi kalpaneyaṃ na satyabhūḥ |
Sphuraṇādeva vai teṣāṃ gālanaṃ nāpi tāttvikam || 9/10 ||
If (ced) duality (bhedaḥ) is imagined (kalpyate), then (tarhi) this (iyam) imagination (kalpanā) does not (na) come from Truth (satya-bhūḥ), (and) their (teṣām) melting --i.e. disappearance-- (gālanam) due to Vibration (sphuraṇāt…eva…vai), is also (api) not (na) real (tāttvikam). || 9/10 ||
तच्च कल्पैरसङ्ख्येयैर्बहुदुष्करचर्यया ।
न चास्ति स्फुरणाभावो ह्यन्यस्यानुपलम्भतः ॥९/११॥
Tacca kalpairasaṅkhyeyairbahuduṣkaracaryayā |
Na cāsti sphuraṇābhāvo hyanyasyānupalambhataḥ || 9/11 ||
Though (ca) that --i.e. melting of duality-- (tat) (takes place) through long (and) hard penances (bahu-duṣkara-caryayā) for innummerable (asaṅkhyeyaiḥ) kalpa-s (kalpaiḥ), there is no (na…ca…asti) non-existence of Vibration (sphuraṇa-abhāvaḥ…hi) due to non-perception (anupalambhataḥ) of others (anyasya). || 9/11 ||
अभावमात्रं नास्त्येव स्याच्चेत्तद्भाति सर्वदा ।
तस्मात्तत्त्वमतत्त्वं वा न भावेन विना भवेत् ॥९/१२॥
Abhāvamātraṃ nāstyeva syāccettadbhāti sarvadā |
Tasmāttattvamatattvaṃ vā na bhāvena vinā bhavet || 9/12 ||
Mere non-existence (abhāva-mātram) does not (na) actually (syāt) exist (asti…eva). If (cet) it (tat) appears (bhāti) anywhere (sarvadā), then (tasmāt) (the question of) reality (tattvam) or (vā) non-reality (atattvam) (does) not (na) exist (bhavet) without (vinā) existence --i.e. the idea of non-existence requires existence-- (bhāvena). || 9/12 ||
स्वसाम्राज्यवशाद्भानं सतत्त्वातत्त्वयोः समम् ।
हानोपादानकलनातन्त्रे त्वित्थं समर्थना ॥९/१३॥
Svasāmrājyavaśādbhānaṃ satattvātattvayoḥ samam |
Hānopādānakalanātantre tvitthaṃ samarthanā || 9/13 ||
Due to the Power of one’s own Universal Sovereignty (sva-sāmrājya-vaśāt), Lustre (bhānam) is the same (samam) in ‘knowing the Truth’ (and) ‘in untruth’ (also) --i.e. one with both-- (satattva-atattvayoḥ). Hence (ittham), insisting on what is impossible --i.e. searching God-- (samarthanā) (is possible only when one is) dependent on ideas about rejecting (and) accepting (things) (hāna-upādāna-kalanā-tantre). || 9/13 ||
यथास्थितस्य तस्यातः स्वरूपमुपपद्यते ।
एतत्परिज्ञानमयी जीवन्मुक्तिर्निगद्यते ॥९/१४॥
Yathāsthitasya tasyātaḥ svarūpamupapadyate |
Etatparijñānamayī jīvanmuktirnigadyate || 9/14 ||
Therefore (ataḥ), the Essential Nature (svarūpam) of that (tasya) (which is always) as It Is --i.e. Which is always the Same-- (yathāsthitasya) takes place (upapadyate), (and It is) is called (nigadyate) Jīvanmukti or Liberation in life (jīvat-muktiḥ), (which) consists of the perfect understanding of this Truth (mentioned in the previous śloka) (etat-parijñāna-mayī). || 9/14 ||
एकं स्वरूपरूपं हि मेयमानप्रमातृतः ।
सर्गावतारसंहारमयीराक्रम्य वर्तते ॥९/१५॥
Ekaṃ svarūparūpaṃ hi meyamānapramātṛtaḥ |
Sargāvatārasaṃhāramayīrākramya vartate || 9/15 ||
The Solitary (ekam) Form of the Essential Nature (svarūpa-rūpam…hi) of subject, cognition and object (meya-māna-pramātṛtaḥ) takes place (vartate) by riding (ākramya) (that which) consists of manifestation, maintenance and dissolution (sarga-avatāra-saṃhāra-mayīḥ). || 9/15 ||
स्वस्वरूपानुगुण्येन प्रत्येकं कलनावशात् ।
सृष्टिस्थित्यादिभिर्भेदैश्चतुर्धा अपि ताः स्थिताः ॥९/१६॥
कालग्रासान्तमुदयाच्चतुर्धा विहितो हि यः ।
तस्य विश्रान्तिरेकैव ततो देव्यस्त्रयोदश ॥९/१७॥
Svasvarūpānuguṇyena pratyekaṃ kalanāvaśāt |
Sṛṣṭisthityādibhirbhedaiścaturdhā api tāḥ sthitāḥ || 9/16 ||
Kālagrāsāntamudayāccaturdhā vihito hi yaḥ |
Tasya viśrāntirekaiva tato devyastrayodaśa || 9/17 ||
Even (api) those (tāḥ) (which) are fourfold (caturdhā) (and) ranging from Udaya or Manifestation to Kālagrāsa or the Consuming of Time (kāla-grāsa-antam…udayāt), remain (sthitāḥ) as the homogenity of one’s own True Nature (sva-sva-rūpa-ānuguṇyena). (But) due to the power of inciting (kalanā-vaśāt), (such) fourfold (reality) (caturdhā) becomes divided (vihitaḥ…hi) one by one by the division (bhedaiḥ…pratyekam) of manifestation, maintenance, etc. --i.e. along with dissolution and this is twelve so far-- (sṛṣṭi-sthiti-ādibhiḥ), (and because all of) these (yaḥ) has (tasya) a Solitary --i.e. only One-- (ekā) Resting Place (viśrāntiḥ), therefore (tataḥ), (there are) thirteen (trayodaśa) Goddesses (devyaḥ). || 9/16-17 ||
अनाख्यचक्रप्राधान्यात्पूजनीयतया स्थिताः ।
तासामन्त्या स्वविश्रान्तिर्महाविलयभूः परा ॥९/१८॥
Anākhyacakraprādhānyātpūjanīyatayā sthitāḥ |
Tāsāmantyā svaviśrāntirmahāvilayabhūḥ parā || 9/18 ||
Due to the predominance of the Anākhyacakram or the Wheel of the Nameless (anākhya-cakra-prādhānyāt), They appear (sthitāḥ) as the conditions to be worshipped --i.e. the Thirteen Goddesses are to be worshipped-- (pūjanīya-tayā). Their (tāsām) last member --i.e. the Thirteenth Goddess-- (antyā) is Supreme (parā), (and She) is (nothing but the Reality of) ‘Resting in one’s own Self’ (sva-viśrāntiḥ), born of Great Dissolution (mahā-vilaya-bhūḥ). || 9/18 ||
सर्गावतारसंहाराः क्रमात्मानो व्यवस्थिताः ।
अनाख्यमक्रममपि क्रमात्मैव तदाश्रयात् ॥९/१९॥
Sargāvatārasaṃhārāḥ kramātmāno vyavasthitāḥ |
Anākhyamakramamapi kramātmaiva tadāśrayāt || 9/19 ||
Manifestation, maintenance and dissolution (sarga-avatāra-saṃhārāḥ) remain (vyavasthitāḥ) as the nature of succession (krama-ātmānaḥ). Though (api) the non-sequential (akramam) Anākhyam --i.e. the Nameless-- (anākhyam) (appears to be) sequential (krama-ātmā) only (eva) because its relation to that (succession) as being their Shelter --i.e. though Anākhyā or one’s own Self is One, but She appears in all the triads as their Source-- (tat-āśrayāt). || 9/19 ||
अक्रमात्मपरामर्शात्क्रमारूषणरूपिणः ।
कालस्य सहसा ग्रासः सङ्क्रमादित्थमिष्यते ॥९/२०॥
Akramātmaparāmarśātkramārūṣaṇarūpiṇaḥ |
Kālasya sahasā grāsaḥ saṅkramāditthamiṣyate || 9/20 ||
So (ittham), due to the Understanding of the Essence of non-succession (akrama-ātmā-parāmarśāt) of (that which) assumes the form of being tainted by succession --i.e. by understanding the Timeless nature of Time-- (krama-ārūṣaṇa-rūpiṇaḥ), (that which is) called (iṣyate) vehement --i.e. not step-by-step-- (sahasā) Consuming (grāsaḥ) of Time (kālasya) (takes place) because of Saṅkrama or Transmission (of Truth) (saṅkramāt). || 9/20 ||
यस्मिन्यस्मिन् हि विषये संक्रामन्ति मरीचयः ।
तत्र तत्र ह्यनायासादनाख्यस्फुरणं स्थितम् ॥९/२१॥
Yasminyasmin hi viṣaye saṃkrāmanti marīcayaḥ |
Tatra tatra hyanāyāsādanākhyasphuraṇaṃ sthitam || 9/21 ||
Whatever (yasmin…yasmin…hi) object (viṣaye) is Encountered (saṃkrāmanti) by the Marīci-s or the Rays (of Consciousness in the form of the senses) (marīcayaḥ), the Splendour of Anākhyā (anākhya-sphuraṇam) naturally --lit. without any effort-- (anāyāsāt) rests (sthitam) there (tatra…tatra…hi). || 9/21 ||
उद्योगेनावभासश्चेत्कथं सक्तस्य सम्भवे ।
अचर्वितोऽवभासः स्यात्तदमृष्टतया कथम् ॥९/२२॥
Udyogenāvabhāsaścetkathaṃ saktasya sambhave |
Acarvito'vabhāsaḥ syāttadamṛṣṭatayā katham || 9/22 ||
If it is a question, (then we state it for the reader) (cet): “How (katham) the Splendour of Consciousness (takes place) (avabhāsaḥ) through continuous endeavour (udyogena) for someone (who is) attached (saktasya) to the Source (sambhave)?” (And) “How (katham) unchewed --i.e. unrecognized-- (acarvitaḥ) Splendour of Consciousness (avabhāsaḥ) actually (takes place) (syāt) through the unclean condition of that (tat-amṛṣṭatayā)?” || 9/22 ||
Notes:
How is it possible that the Splendour of Consciousness rises for those who are attached to That, and how is it possible that It does not rise when It is not wished?
तत्सर्गस्थितिसंहाररूपे यो यः क्रमः स्थितः ।
तत्र तत्राक्रमत्वेन अनाख्यं प्रथमं स्थितम् ॥९/२३॥
Tatsargasthitisaṃhārarūpe yo yaḥ kramaḥ sthitaḥ |
Tatra tatrākramatvena anākhyaṃ prathamaṃ sthitam || 9/23 ||
Whatever (yaḥ…yaḥ) process (kramaḥ) rests (sthitaḥ) in the nature of manifestation, maintenance and dissolution of that (tat-sarga-sthiti-saṃhāra-rūpe), there (tatra…tatra), through the processless (akramatvena), The Primordial (prathamam) Anākhya (anākhyam) is established --i.e. Anākhya or the Consciousness of one’s own Self is established at first in any process or perception-- (sthitam). || 9/23 ||
अत्रान्तरेऽपि विश्रान्तिः क्रमाक्रमपदोज्झिता ।
कालोपाधेरनाक्रम्य नान्तरीयतया स्थिता ॥९/२४॥
Atrāntare'pi viśrāntiḥ kramākramapadojjhitā |
Kālopādheranākramya nāntarīyatayā sthitā || 9/24 ||
(But) Even there --i.e. manifestation, etc.-- (atra…antare…api), Reposing (viśrāntiḥ) (, which) is devoid of the states of succession and non-succession (krama-akrama-pada-ujjhitā), remains (sthitā) as one’s Inherent State --i.e. as Transcendent Consciousness-- (nāntarīya-tayā) (, which is) inaccessible (anākramya) to the deception of Time (kāla-upādheḥ). || 9/24 ||
नो चेद्भावान्तरे संवित्प्रसरेत्कथमन्यथा ।
तद्रूपमात्रावष्टम्भात्परिच्छिन्नात्मरूपतः ॥९/२५॥
No cedbhāvāntare saṃvitprasaretkathamanyathā |
Tadrūpamātrāvaṣṭambhātparicchinnātmarūpataḥ || 9/25 ||
If not (no…ced), otherwise (anyathā), how (katham) Consciousness (saṃvit) flows forth (prasaret) from resting upon merely on the Nature of That --i.e. of one’s Inherent State-- (tat-rūpa-mātra-avaṣṭambhāt) in the middle of different states (bhāva-antare) according to the nature of limitation (paricchinna-ātmā-rūpataḥ)? || 9/25 ||
नीले तावत्स्थितं भानं भानं च किल चर्वणे ।
अक्रमेण स्थितं नो चेन्नीलसंविन्न सिध्यति ॥९/२६॥
Nīle tāvatsthitaṃ bhānaṃ bhānaṃ ca kila carvaṇe |
Akrameṇa sthitaṃ no cennīlasaṃvinna sidhyati || 9/26 ||
Light --i.e. Self-Consciousness-- (bhānam) is certainly (tāvat) established (sthitam) in (the perception of an) object (nīle), and (ca) there is also (kila) Light (bhānam) in chewing (an object to make it one with Consciousness or in other words ‘during dissolution’) (carvaṇe). (But) if it is argued (that Light) does not (no…cet) remain (sthitam) ‘akrama’ or ‘devoid of succession’ (even during the succession of manifestation, maintenance and dissolution) (akrameṇa), (then) the perception of an object (nīla-saṃvit) would not (na) arise --i.e. because there is no constant perceiver-- (sidhyati). || 9/26 ||
आदौ नीलं ततो भानं ततश्च यदि चर्वणम् ।
अन्योन्यपरिहारेण नीलसंविन्न तद्भवेत् ॥९/२७॥
Ādau nīlaṃ tato bhānaṃ tataśca yadi carvaṇam |
Anyonyaparihāreṇa nīlasaṃvinna tadbhavet || 9/27 ||
(Or,) If (yadi) at first (ādau), (there is) an object (nīlam), then (tataḥ) that (tat) Light --i.e. manifestation of cognition-- (bhānam), and then (tataḥ…ca) chewing --i.e. dissolution-- (carvaṇam), (so in this case,) because of an act of mutual rejection (of each other) (anyonya-parihāreṇa), the perception of an object (nīla-saṃvit) does not (na) arise --i.e. because there is no constant perceiver-- (bhavet). || 9/27 ||
कालक्रमात्मा कथितः क्रमश्चान्योन्यवर्जनात् ।
नैवं काचित्प्रतीतिः स्याद्विविधांशाभभेदतः ॥९/२८॥
Kālakramātmā kathitaḥ kramaścānyonyavarjanāt |
Naivaṃ kācitpratītiḥ syādvividhāṃśābhabhedataḥ || 9/28 ||
(That which) is characterized by the process of Time (kāla-krama-ātmā) is said to be (kathitaḥ) Krama or the succession (of things when an object is appearing after another) (kramaḥ), and (ca) due to mutual rejection (of each other) (anyonya-varjanāt), no (na) perception (pratītiḥ) of any kind (kācit) would exist (syāt) in this way (evam), because of the differences of various parts (in such a sequence of manifestation) (vividha-aṃśa-abha-bhedataḥ). || 9/28 ||
Notes:
If an object’s appearance, maintenace and dissolution do not rest on a solitary perceiver during this threefold process, no object is perceived. If there is perception of an object, then the perceiver of the object must be non-sequential, and that which is sequential is merely the perceptive process which rest on the perceiver.
तन्निरंशविदां भोगमयानाख्यानुभावतः ।
सर्वानुभवसंसिद्धौ लोकयात्रा प्रतिष्ठिता ॥९/२९॥
Tanniraṃśavidāṃ bhogamayānākhyānubhāvataḥ |
Sarvānubhavasaṃsiddhau lokayātrā pratiṣṭhitā || 9/29 ||
For the knowers of the partless (nature) of that --i.e. of any perception-- (tat…niraṃśa-vidām) due to the direct experience of Anākhyā or the Nameless (, which) consists of the enjoyment (of objects) (bhoga-maya-anākhya-anubhāvataḥ), the course of the world --i.e. the perception of the world-- (lokayātrā) (becomes) situated (pratiṣṭhitā) in the unlimited condition of all the experiences (that is based on the always existing Perceiver) (sarva-anubhava-saṃsiddhau). || 9/29 ||
आमुखाद्भासमानश्च क्रमो योऽयं व्यवस्थितः ।
यथानुभवमेतस्य भेदेऽनाख्यं स्फुटं स्थितम् ॥९/३०॥
Āmukhādbhāsamānaśca Kramo Yo'yaṃ Vyavasthitaḥ |
Yathānubhavametasya bhede'nākhyaṃ sphuṭaṃ sthitam || 9/30 ||
And (ca) this (ayam) process (kramaḥ) which (yaḥ) shines (bhāsamānaḥ) in front of one’s eyes (āmukhāt) when (yathā) it appears as (vyavasthitaḥ) direct perception (of anything) (anubhavam) is Anākhyā or the Nameless --i.e. Anākhyakramaḥ-- (anākhyam), (which) clearly (sphuṭam) remains (untouched) (sthitam) in the duality (bhede) of this (etasya). || 9/30 ||
तत्र मेयस्वरूपस्य चतुर्धा भेदसम्भवः ।
आदावकलितोल्लासस्तत्सम्भोगस्ततः परम् ॥९/३१॥
ततोऽपि चर्वणं तत्र विरामस्तदनन्तरम् ।
एवं मानस्वरूपेऽपि चतुर्धा भेदसम्भवः ॥९/३२॥
Tatra meyasvarūpasya caturdhā bhedasambhavaḥ |
Ādāvakalitollāsastatsambhogastataḥ param || 9/31 ||
Tato'pi carvaṇaṃ tatra virāmastadanantaram |
Evaṃ mānasvarūpe'pi caturdhā bhedasambhavaḥ || 9/32 ||
There --i.e. in the Anākhyakrama, the Process of unlimited perception-- (tatra), the occurrence of divisions (bheda-sambhavaḥ) in the nature of meya or objects (meya-sva-rūpasya) is fourfold (caturdhā). It begins (ādau) with the undefinable or undivided manifestation --i.e. Sṛṣṭikālī-- (akalita-ullāsaḥ), then (tataḥ) followed (param) by its enjoyment --i.e. Raktakālī-- (tat-sambhogaḥ). Then (tataḥ…api), chewing (comes) --i.e. Sthitināśakālī-- (carvaṇam), then (tat-anantaram…tatra) virāma or cessation --i.e. Yamakālī-- (virāmaḥ). In this way (evam), the occurrence of a fourfold division (caturdhā…bheda-sambhavaḥ) (exists) even in the nature of māna or cognition --i.e. as Saṃhārakālī, Mṛtyukālī, Bhadrakālī and Mārtaṇḍakālī-- (māna-svarūpe…api). || 9/31‑32 ||
स्वौचित्येन परिज्ञेयो मातृरूपे तथैव च ।
अत्र सर्वत्र विश्रान्तिरेकैव निरुपाधिका ॥९/३३॥
Svaucityena parijñeyo mātṛrūpe tathaiva ca |
Atra sarvatra viśrāntirekaiva nirupādhikā || 9/33 ||
And (ca) therefore (tathā…eva), (the same fourfold division) is to be recognized (parijñeyaḥ) (even) in the nature of mātṛ or the subject --i.e. as Paramārkakālī, Kālāgnirudrakālī, Mahākālakālī and Mahābhairavaghoracaṇḍakālī-- (mātṛ-rūpe) suitably to one's self (svaucityena). In all the cases (atra…sarvatra), there is only one (eka…eva) Viśrānti or Repose (viśrāntiḥ) (that is) devoid of any attributes --i.e. it is Absolute-- (nirupādhikā). || 9/33 ||
आसां द्वादशदेवीनां परामर्शबलात्स्फुटम् ।
विकल्पवासनाशून्यं निर्विकल्पं प्रवर्तते ॥९/३४॥
Āsāṃ dvādaśadevīnāṃ parāmarśabalātsphuṭam |
Vikalpavāsanāśūnyaṃ nirvikalpaṃ pravartate || 9/34 ||
The absence of the impressions of thoughts (vikalpa-vāsanā-śūnyam) clearly (sphuṭam) shines (pravartate) (in the form) of Thoughtlessness (nirvikalpam) due to (that) Power (which comes from the) Understanding (parāmarśa-balāt) of these (āsām) twelve Goddesses (dvādaśa-devīnām). || 9/34 ||
The first group of four Kālī-s of prameya or objectivity
ये तु योषिद्व्यसनिनस्तन्मुखेनैव ते क्रमात् ।
कालग्रासपदे सम्यक्प्रविशन्ति निराश्रये ॥९/३५॥
केचिद्दर्शनमात्रेण तथाङ्गस्पर्शनात्परे ।
द्वीन्द्रियोत्पत्तितश्चान्ये विश्राम्यन्ति निराश्रये ॥९/३६॥
इत्थं योषिद्व्यसनिनां तिस्रोऽनुभवभूमिकाः ।
दृश्यन्ते कालविलये विश्रान्तिर्निरुपाधिका ॥९/३७॥
Ye tu yoṣidvyasaninastanmukhenaiva te kramāt |
Kālagrāsapade samyakpraviśanti nirāśraye || 9/35 ||
Keciddarśanamātreṇa tathāṅgasparśanātpare |
Dvīndriyotpattitaścānye viśrāmyanti nirāśraye || 9/36 ||
Itthaṃ yoṣidvyasanināṃ tisro'nubhavabhūmikāḥ |
Dṛśyante kālavilaye viśrāntirnirupādhikā || 9/37 ||
Those (te) who are (ye) addicted to ‘women’ (yoṣidvyasaninaḥ) attains perfect rest (samyak…praviśanti) gradually (kramāt) in the State of Kālagrāsa or the Consuming of Time (kāla-grāsa-pade) (that is) devoid of any support (nirāśraye) only through their vagina --i.e. sexual intercourse-- (tat-mukhena…eva), (or) others (kecid) merely at their sight (darśana-mātreṇa), and (tathā) others (pare) by touching their limbs (aṅga-sparśanāt), and (ca) others (anye) attain rest (viśrāmyanti) in (such a) supportless (condition of Kālagrāsa) (nirāśraye) due to the occurance of kissing --lit. touch and taste-- (dvi-indriya-utpattitaḥ). In this way (ittham), for those who are addicted to women (yoṣidvyasaninām), the three (tisraḥ) planes of experiences --i.e. outpouring, enjoyment and chewing-- (anubhava-bhūmikāḥ) appear (dṛśyante) as Viśrānti or Repose (viśrāntiḥ) devoid of any attributes (nirupādhikā) in the moment of the dissolution of Time (kāla-vilaye). || 9/35-37 ||
सृष्टिसृष्ट्यादिभेदेन चतस्रोऽनाख्यदेवताः ।
प्रमेयभूमिमाश्रित्य कालग्रासपराः स्थिताः ॥९/३८॥
क्षेपार्थस्य कलेर्धातोरन्वर्थानुगमात्स्फुटम् ।
कालीशब्दश्चतसृणां देवीनां वाचकः स्थितः ॥९/३९॥
क्षेपो बहिर्मुखेच्छात्मयोषित्सम्भोगजन्मनि ।
प्रवृत्तेस्तास्तम्यादिवशात्कालग्रासः स्थितः ॥९/४०॥
Sṛṣṭisṛṣṭyādibhedena catasro'nākhyadevatāḥ |
Prameyabhūmimāśritya kālagrāsaparāḥ sthitāḥ || 9/38 ||
Kṣepārthasya kalerdhātoranvarthānugamātsphuṭam |
Kālīśabdaścatasṛṇāṃ devīnāṃ vācakaḥ sthitaḥ || 9/39 ||
Kṣepo bahirmukhecchātmayoṣitsambhogajanmani |
Pravṛttestāstamyādivaśātkālagrāsaḥ sthitaḥ || 9/40 ||
Through the division (which) begins with the manifestation of manifestation (sṛṣṭi-sṛṣṭi-ādi-bhedena), the four (catasraḥ) Deities of the (Wheel) of Anākhya --i.e. the four Kālī-s-- (anākhya-devatāḥ), having resorted (āśritya) to the plane of prameya or objects (prameya-bhūmim), remain (sthitāḥ) as being devoted to the Consuming of Time (kāla-grāsa-parāḥ). The names of the Kālī’s (kālī-śabdaḥ) (, which) stand (sthitaḥ) for declaring (vācakaḥ) the four (catasṛṇām) Goddesses (of the objective plane) (devīnām) clearly shines (sphuṭam) as the meaning of the word ‘kṣepa’ --i.e. ‘throwing’-- (kṣepa-arthasya) according to the meaning (anvartha-anugamāt) of the root (dhātoḥ) ‘kal’ (kaleḥ). (And) ‘kṣepa’ (takes place) (kṣepaḥ) in the birth of carnal enjoyment of women, (which --i.e. such an enjoyment--) is characterized by the desire of extroversion (bahiḥ-mukha-iccha-ātmā-yoṣit-sambhoga-janmani). || 9/38-40 ||
Notes:
‘Being addicted to women’ represents ‘being devoted to the rise of Kuṇḍalinī’, but furnished with desire for objectivity or for the external manifestation of the Internal Woman. In other words, who is addicted to objectivity, must worship objectivity at first. This constitutes the first phase of Yoga in Āṇavopāya.
The names and meanings of the first four Kālī-s of the objective plane comes from the root ‘kal’, through its sense of ‘kṣepa’ or ‘throwing’ -‑i.e. manifesting--.
The second group of four Kālī-s of pramāṇa or cognition
एवं मद्यव्यसनिनो ये केचिज्जन्तवः स्थिताः ।
तेषां तदाश्रयेणैव कालग्रासोऽभिधीयते ॥९/४१॥
तस्यापि दर्शनस्पर्शपानयोगवतः स्फुटम् ।
उद्रेकोत्कर्षतो दृष्टः कालग्रासस्य सम्भवः ॥९/४२॥
प्रविष्टेऽन्तः शीधुरसे भेदनिर्हरणात्मके ।
स्थैर्यमेति चमत्कारो विना विषयसङ्गतिम् ॥९/४३॥
प्रतिबिम्बमहाभोगमध्यभूमिविकासतः ।
प्रमाणभूमिमाश्रित्य चतस्रः कालिकाः स्थिताः ॥९/४४॥
शब्दसङ्ख्यानवृत्तेश्च कलेर्धातोः किलार्थतः ।
स्थितिसृष्ट्यादिभेदेन चतुर्धा कालिकोदयः ॥९/४५॥
Evaṃ madyavyasanino ye kecijjantavaḥ sthitāḥ |
Teṣāṃ tadāśrayeṇaiva kālagrāso'bhidhīyate || 9/41 ||
Tasyāpi darśanasparśapānayogavataḥ sphuṭam |
Udrekotkarṣato dṛṣṭaḥ kālagrāsasya sambhavaḥ || 9/42 ||
Praviṣṭe'ntaḥ śīdhurase bhedanirharaṇātmake |
Sthairyameti camatkāro vinā viṣayasaṅgatim || 9/43 ||
Pratibimbamahābhogamadhyabhūmivikāsataḥ |
Pramāṇabhūmimāśritya catasraḥ kālikāḥ sthitāḥ || 9/44 ||
Śabdasaṅkhyānavṛtteśca kalerdhātoḥ kilārthataḥ |
Sthitisṛṣṭyādibhedena caturdhā kālikodayaḥ || 9/45 ||
Thus (evam), for those (teṣām) other (kecit) limited beings (jantavaḥ) who (ye) are (sthitāḥ) addicted to ‘wine’ (madya-vyasaninaḥ), the Consuming of Time (kāla-grāsaḥ) becomes known (abhidhīyate) only (eva) through resorting only to that --i.e. wine-- (tat-āśrayeṇa). Due to the contact with it (in the form of) touching, seeing or tasting (it) (tasya…api…darśana-sparśa-pāna-yoga-vataḥ), (and) consuming (its) abundance (udreka-utkarṣataḥ), the production (sambhavaḥ) of Kālagrāsa (kāla-grāsasya) (becomes) clearly (sphuṭam) visible (dṛṣṭaḥ). In the one (antaḥ) who has entered (such a condition) (praviṣṭe), in attaining (eti) firmness (sthairyam) in the Delight of wine (śīdhurase) (that is) characterized by the destruction of duality (bheda-nirharaṇa-ātmake), Amazement (takes place) (camatkāraḥ) without (vinā) (any) contact with the objects (of perception) --i.e. enjoyment of wine or ‘Delight’ is more subtle than the enjoyment of women for the sake of the same enjoyment of ‘Delight’-- (viṣaya-saṅgatim). Four (catasraḥ) Kālī-s (kālikāḥ) appear (sthitāḥ) in the blooming of the middle stage of the great enjoyment of reflection --i.e. subtle enjoyment in the subtle body-- (prati-bimba-mahā-ābhoga-madhya-bhūmi-vikāsataḥ), after taking shelter (āśritya) in the plane of pramāṇa or cognition (pramāṇa-bhūmim). And (ca) (Their name come) from the meaning (arthataḥ) of the root (dhātoḥ) ‘kal’ (kaleḥ) in the sense of ‘śabda’ or ‘to sound’ and in the sense of ‘saṅkhyāna’ or ‘to count’ (śabda-saṅkhyāna-vṛtteḥ) in the division of the manifestation of maintenance (sthiti-sṛṣṭi-ādi-bhedena). (This way,) the Rising of the fourfold (caturdhā) Kālī (takes place in pramāṇa) (kālikā-udayaḥ). || 9/41-45 ||
Notes:
Madya or ‘wine’ represents the Nectar of Consciousness that is to be enjoyed as the Elevated Condition of Subjective Awareness in Śāktopāya.
The third group of four Kālī-s of pramātṛ or the subject
एवं मांसव्यसनिनामन्तरास्वादभूमिकाम् ।
प्रमातृरूपमाविश्य चतस्रः कालिकाः स्थिताः ॥९/४६॥
गत्यर्थस्य कलेर्धातोरर्थस्यानुगमादिमाः ।
दर्शनस्पर्शसम्भोगविरामोद्रेकतो मताः ॥९/४७॥
Evaṃ māṃsavyasanināmantarāsvādabhūmikām |
Pramātṛrūpamāviśya catasraḥ kālikāḥ sthitāḥ || 9/46 ||
Gatyarthasya kalerdhātorarthasyānugamādimāḥ |
Darśanasparśasambhogavirāmodrekato matāḥ || 9/47 ||
Then (evam), for (those who) are addicted to meat (māṃsa-vyasaninām), after entering (āviśya) the nature of Pramātṛ or Subject (pramātṛ-rūpam) (that is) the place of inner enjoyment (of one’s own Self) (antara-āsvāda-bhūmikām), four (catasraḥ) Kālī-s (kālikāḥ) appear (sthitāḥ). (The names of) These (Kālī-s) (imāḥ) are considered (matāḥ) to come from following (anugamāt) the meaning (arthasya) of the root (dhātoḥ) ‘kal’ (kaleḥ), in the sense of ‘gati’ or ‘to go’ (gati-arthasya), due to the superiority of the cessation of the enjoyment of seeing (and) touching (darśana-sparśa-sambhoga-virāma-udrekataḥ). || 9/46-47 ||
Notes:
‘Being addicted to meat’ here means the practice of Khecarīmudrā that has nothing to do with one’s tongue, as it is only symbolic. The syllable ‘ma’ in ‘maṃsa’ or meat stands for ‘rasanā’ or ‘tongue’ that is attributed to ‘talking’. The ‘juice’, which comes when one bites one’s own tongue that is symbolic for ‘not-talking’, is the juice of ‘silence’. The one who constantly swallows such juice coming from a ‘bitten tongue’ is ‘eating maṃsa or meat’. ‘Meat’ here is then the symbol of the Śāmbhava State. In another interpretation ‘ma’ stands for ‘Māṇgālya’ or Happiness, and ‘sa’ stands for ‘Sat’ or Existence or Truth. So, that which generates ‘Māṇgālya’ or Happiness and bestows ‘Sat’ or Truth is ‘maṃsa’ or meat. Only those are ‘addicted to meat’ who are devoted to Rest in Subjectivity untouched by anything ‘created’. Both interpretations come from Kaulārṇavatantra.
संहारसृष्ट्यादिमयश्चतुर्धायं क्रमः स्थितः ।
स्त्रीमद्यमांसभोगेषु चमत्कारानुवृत्तितः ॥९/४८॥
Saṃhārasṛṣṭyādimayaścaturdhāyaṃ kramaḥ sthitaḥ |
Strīmadyamāṃsabhogeṣu camatkārānuvṛttitaḥ || 9/48 ||
This (ayam) fourfold (caturdhā) process or succession (kramaḥ) (which) consists of manifestation, dissolution, etc. (saṃhāra-sṛṣṭi-ādi-mayaḥ) appears (sthitaḥ) in those who enjoy women, wine and meat --i.e. object, cognition and subject-- (strī-madya-māṃsa-bhogeṣu) due to the act of the continuance or the activity of Amazement (camatkāra-anuvṛttitaḥ). || 9/48 ||
कालग्रासो व्यसनिनां कञ्चित्कालं स्फुटं स्थितः ।
एतत्परिकरस्त्वन्यो भाववर्गो व्यवस्थितः ॥९/४९॥
Kālagrāso vyasanināṃ kañcitkālaṃ sphuṭaṃ sthitaḥ |
Etatparikarastvanyo bhāvavargo vyavasthitaḥ || 9/49 ||
For passionate ones (vyasaninām), the Consuming of Time (kāla-grāsaḥ) clearly (sphuṭam) appears (sthitaḥ) for a while (kañcitkālam), but (tu) the multitude of this (etat-parikaraḥ) appears (vyavasthitaḥ) as another (anyaḥ) group of manifested entities or objects (bhāva-vargaḥ). || 9/49 ||
युक्त्यानयैव तत्रापि कालग्रसमयी स्थितिः ।
अनेनैवाशयेनैव परब्रह्मोपलब्धये ॥९/५०॥
Yuktyānayaiva tatrāpi kālagrasamayī sthitiḥ |
Anenaivāśayenaiva parabrahmopalabdhaye || 9/50 ||
(Therefore,) that Existence (sthitiḥ) (which) consists of the Consuming of Time (kāla-grasa-mayī) (rests) even there (tatra…api) for the sake of the Attainment of the Supreme Brahman (para-brahma-upalabdhaye), (but) only through the manifestation of the union (with all the objects) (yukti-ānayā…eva), (and) only (eva…eva) by means of this (anena) shelter (of the Consuming of Time) (āśayena). || 9/50 ||
ललनामधुमांसानि पूज्याग्राणि विशेषतः ।
तदित्थं सर्वभावानां सर्वानुभवभूमिषु ॥९/५१॥
महार्थदृष्ट्या सुगमः कालग्रासोऽप्ययत्नतः ।
Lalanāmadhumāṃsāni pūjyāgrāṇi viśeṣataḥ |
Taditthaṃ sarvabhāvānāṃ sarvānubhavabhūmiṣu || 9/51 ||
Mahārthadṛṣṭyā sugamaḥ kālagrāso'pyayatnataḥ |
Women, wine and meat are (lalanā-madhu-māṃsāni) especially (viśeṣataḥ) to be worshipped --i.e. one should infuse these three into one-- (pūjyāgrāṇi). So (tat-ittham), in all the planes of experiences (sarva-anubhava-bhūmiṣu) of all the entities (sarva-bhāvānām), even (api) Kālagrāsa or the Consuming of Time (kāla-grāsaḥ) is easy to attain (sugamaḥ) without any effort (ayatnataḥ) by means of the viewpoint of the Mahārtha (mahārtha-dṛṣṭyā). || 9/51-52ab ||
सम्यग्वस्तुविचारेण भावानामस्वभावतः ॥९/५२॥
लब्धबोधोदयानन्दं वन्दे संस्थानमात्मनः ।
Samyagvastuvicāreṇa bhāvānāmasvabhāvataḥ || 9/52 ||
Labdhabodhodayānandaṃ vande saṃsthānamātmanaḥ |
“I praise (vande) that Reposed (State) (saṃsthānam) of one’s own Self (ātmanaḥ) (that) is the Bliss (which) rises from the Attained Awakening (of Uninterrupted Consciousness) (labdha-bodha-udaya-ānandam) through profound investigation of the Reality (samyak-vastu-vicāreṇa) of all the entities (bhāvānām), (which) have no natural --i.e. independent-- existence --i.e. without the Subject-- (asvabhāvataḥ)” (Quote of Svabodhodayamañjarī 1.) || 9/52cd-53ab ||
इति सिद्धमुखाम्नाययुक्त्या नैवास्ति वस्तुतः ॥९/५३॥
वस्तुस्वभावो यत्रायं कालः स्यात्कलनात्मकः ।
स्वविष्फारमयं सर्वमिदं संस्थानमात्मनः ॥९/५४॥
इति बोधोदयानन्दात्कः कालो ग्रस्यते हि यः ।
तद्ग्राससंरम्भपरा याश्च द्वादश कालिकाः ॥९/५५॥
इत्थं विचार्यमाणानां न किञ्चिदिति निश्चयात् ।
Iti siddhamukhāmnāyayuktyā naivāsti vastutaḥ || 9/53 ||
Vastusvabhāvo yatrāyaṃ kālaḥ syātkalanātmakaḥ |
Svaviṣphāramayaṃ sarvamidaṃ saṃsthānamātmanaḥ || 9/54 ||
Iti bodhodayānandātkaḥ kālo grasyate hi yaḥ |
Tadgrāsasaṃrambhaparā yāśca dvādaśa kālikāḥ || 9/55 ||
Itthaṃ vicāryamāṇānāṃ na kiñciditi niścayāt |
This means (iti), according to the Oral Teachings of the Siddha-s (siddha-mukha-āmnāya-yuktyā), in reality (vastutaḥ), the Essential Nature of things (vastu-svabhāvaḥ) does not (na) at all (eva) exist (asti) (there) where (yatra) this (ayam) Time (kālaḥ), characterized by (its) Kalanā or activity (which impells the notions of manifestation, etc.) (kalanā-ātmakaḥ) actually (exists, i.e. in manifestation) (syāt). (But on the contrary,) all (sarvam) this (idam) (which) consists of ‘one’s own expansion (of things)’ (sva-viṣphāra-mayam) firmly rests (saṃsthānam) in one’s own Self (ātmanaḥ). This means (iti): What (kaḥ) is Time (kālaḥ), which (yaḥ) is truly (hi) Consumed (grasyate) due to that Bliss (which) rises from Awakening (bodha-udaya-ānandāt), and (ca) what are the Twelve (dvādaśa) Kālī-s (kālikāḥ), Who (yāḥ) are eagerly devoted to Consume that --i.e. Time-- (tat-grāsa-saṃrambha-parāḥ)? Because (ittham), for those who are (engaged in such an aforesaid) investigation (vicārya-māṇānām), (all these) are certainly (niścayāt) nothing (na…kiñcit…iti). || 9/53cd-56ab ||
एकैव चिदचिद्भोगाभोगनिर्भोगलक्षणा ॥९/५६॥
विश्रान्तिः परमा देवी कालोपाधिविवर्जिता ।
सविकल्पाविकल्पानां सर्वासां संविदालयः ॥९/५७॥
क्रमाक्रमपदोत्तीर्णा तदाभोगात्मिकापि या ।
अचला स्पन्दरहिता सर्वस्पन्दोपभोगिनी ॥९/५८॥
Ekaiva cidacidbhogābhoganirbhogalakṣaṇā || 9/56 ||
Viśrāntiḥ paramā devī kālopādhivivarjitā |
Savikalpāvikalpānāṃ sarvāsāṃ saṃvidālayaḥ || 9/57 ||
Kramākramapadottīrṇā tadābhogātmikāpi yā |
Acalā spandarahitā sarvaspandopabhoginī || 9/58 ||
The Only (eva) One (eka) Final Rest (viśrāntiḥ), characterized by Consciousness, absence of Consciousness, (but also by) enjoyment and the lack of enjoyment (and even by) being indifferent to enjoyments (cit-acit-bhoga-abhoga-nir-bhoga-lakṣaṇā), free of the limit of Time (kāla-upādhi-vivarjitā), the Dwelling Place of the perception (saṃvit-ālayaḥ) of all (sarvāsām) the thoughts and their absence (sa-vikalpa-avikalpānām), is the Supreme (paramā) Goddess (devī), Who (yā) is Unchanging (a-calā), devoid of activity (spanda-rahitā) (, but) enjoying all the activities (sarva-spanda-upabhoginī), transcending succession and non-succession (krama-akrama-pada-uttīrṇā), but also consists of the enjoyment of that --i.e. Krama and Akrama-- (tat-ābhoga-ātmikā…api). || 9/56cd-58 ||
प्रत्यक्षभूता सर्वस्याप्यद्यापि विविधैर्मुखैः ।
कथापूजनसङ्क्रामैरुपायैरुपलक्षिता ॥९/५९॥
Pratyakṣabhūtā sarvasyāpyadyāpi vividhairmukhaiḥ |
Kathāpūjanasaṅkrāmairupāyairupalakṣitā || 9/59 ||
Although (yadi-api…tathā) (, She) is even (api) directly perceived (pratyakṣa-bhūtā) by everyone (sarvasya) with various (vividhaiḥ) faces (mukhaiḥ), (She is) beheld or realized (upalakṣitā) by means of (upāyaih) Worship, Oral Instruction (and) Transmission (kathā-pūjana-saṅkrāmaiḥ). || 9/59 ||
आसां द्वादशदेवीनां स्वरूपविलयावनिः ।
त्रयोदशीति या देवी कथ्यते ह्युपचारतः ॥९/६०॥
Āsāṃ dvādaśadevīnāṃ svarūpavilayāvaniḥ |
Trayodaśīti yā devī kathyate hyupacārataḥ || 9/60 ||
Who is (yā) metaphorically (upacārataḥ) called (kathyate…hi) the Thirteenth (trayodaśī…iti) Goddess (devī) (is) the Ground of the Dissolution of the essential nature (svarūpa-vilayā-āvaniḥ) of these (āsāṃ) twelve Goddesses --i.e. the twelve Goddesses dissolve in the Thirteenth-- (dvādaśa-devīnāṃ). || 9/60 ||
उपादेयतया सैव परोपास्यतया स्थिता॥
Upādeyatayā saiva paropāsyatayā sthitā ||
She (sā) truly (eva) exists (sthitā) as (the One) to be realized (upādeya-tayā), (and) worshipped (parā-upāsya-tayā).
त्रयोदशीनां देवीनां स्वौचित्यार्थानुसारतः ।
अभिधानानि वर्तन्ते हृदयङ्गमयुक्तितः ॥९/६१॥
Trayodaśīnāṃ devīnāṃ svaucityārthānusārataḥ |
Abhidhānāni vartante hṛdayaṅgamayuktitaḥ || 9/61 ||
The appellations (abhidhānāni) of the Thirteenth Goddesses --i.e. the ‘Supreme Beings’ of different systems-- (trayodaśīnām…devīnām) exist (vartante) by such a way (that) touches (one’s) Heart (hṛdayaṅgama-yuktitaḥ), according to one’s own suitableness (sva-aucitya-artha-anusārataḥ). || 9/61 ||
एतासामभिधानेन या मन्त्राक्षरमालिकाः ।
कालिकाक्रमदृष्टत्वादुपचारेण ताः स्थिताः ॥९/६२॥
Etāsāmabhidhānena yā mantrākṣaramālikāḥ |
Kālikākramadṛṣṭatvādupacāreṇa tāḥ sthitāḥ || 9/62 ||
By the appellation (abhidhānena) of These (Goddesses --i.e. the Supreme Beings--) (etāsām), They are Those (tāḥ) Who (yāḥ) appear (sthitāḥ) as the (specific) series of letters --i.e. explanations-- (mantra-akṣara-mālikāḥ) through the manner of speech (upacāreṇa) in the examination of the Process of Kālikā (kālikā-krama-dṛṣṭa-tvāt). || 9/62 ||
मेलापदर्शने ह्यत्र प्रत्यक्षज्ञानगोचरे ।
कथं मन्त्रस्य सद्भावः स प्रत्यक्षोऽपि वा कथम् ॥९/६३॥
अवर्णराजप्रत्यक्षः कायानुभवभूमिकः ।
पञ्चपिण्डात्मकोऽपि स्यात्सूक्ष्मप्रत्यक्षदर्शिनः ॥९/६४॥
Melāpadarśane hyatra pratyakṣajñānagocare |
Kathaṃ mantrasya sadbhāvaḥ sa pratyakṣo'pi vā katham || 9/63 ||
Avarṇarājapratyakṣaḥ kāyānubhavabhūmikaḥ |
Pañcapiṇḍātmako'pi syātsūkṣmapratyakṣadarśinaḥ || 9/64 ||
In (hi…atra) the Doctrine of Union or Encounter --i.e. in the Mahānaya-- (melāpa-darśane) (that takes place) on the plane of direct sensory perception (pratyakṣa-jñāna-gocare), how (katham) the (saḥ) Essential Nature (sat-bhāvaḥ) of Mantra (mantrasya), and how even (api…vā…katham) direct perception (rises) (pratyakṣaḥ)? The best of direct perceptions (which has) no external appearance (avarṇa-rāja-pratyakṣaḥ) is the plane of unlimited perception of the multitude (kāya-anubhava-bhūmikaḥ), (which) though actually characterized by the Five Balls --i.e. Five Powers--- (syāt…pañca-piṇḍa-ātmakaḥ…api) for (someone who is) examining (that which) is presented before the eyes in a subtle way --i.e. by means of a subtle or Self-aware Perception-- (sūkṣma-pratyakṣa-darśinaḥ)? || 9/63-64 ||
नान्यानि मन्त्रवर्णानि प्रत्यक्षाणीव सर्वथा ।
उपचारेण तद्वृत्तिकालिकाक्रमगोचरा ॥९/६५॥
Nānyāni mantravarṇāni pratyakṣāṇīva sarvathā |
Upacāreṇa tadvṛttikālikākramagocarā || 9/65 ||
There are no other (na…anyāni) explanations --lit. wordings of Scriptures-- (mantra-varṇāni) anywhere (sarvathā) like (iva) (such) direct perceptions (pratyakṣāni) by the Way of Speech (upacāreṇa) (which) abides in the Activity of the Process of Kālikā (tat-vṛtti-kālikā-krama-gocarā). || 9/65 ||
Notes:
No explanation can be so successful as that of the teachings of the Process of Kālikā.
तत्तद्विकल्पसम्भूतवासनावेधसंक्षयात् ।
सर्वाकाङ्क्षाविरहिता विश्रान्तिर्जायते परा ॥९/६६॥
Tattadvikalpasambhūtavāsanāvedhasaṃkṣayāt |
Sarvākāṅkṣāvirahitā viśrāntirjāyate parā || 9/66 ||
Supreme (parā) Repose (viśrāntiḥ) is free of all desires (sarva-ākāṅkṣā-virahitā) (, and) due to the complete destruction of the penetration of the impressions born from thoughts of those desires (tat…vikalpa-sambhūta-vāsanā-vedha-saṃkṣayāt), (It) is Produced (jāyate). || 9/66 ||
Notes:
‘Ākāṅkṣa’ or ‘desire’ can be a technical term here, meaning ‘requiring more words to complete a sense’. In this sense it means ‘need of mentation to know one’s own Self’.
इत्थमुत्थानविषये भावानुभवभूमिषु ।
प्रत्यक्षः सर्वजन्तूनां स्थितोऽसौ पूजनक्रमः ॥९/६७॥
Itthamutthānaviṣaye bhāvānubhavabhūmiṣu |
Pratyakṣaḥ sarvajantūnāṃ sthito'sau pūjanakramaḥ || 9/67 ||
Therefore (ittham), in the sphere of the rising (utthāna-viṣaye) of the abodes of the experience of entities (bhāva-anubhava-bhūmiṣu), direct perception (pratyakṣaḥ) of all the limited beings (sarva-jantūnām) is (Itself) (asau) appears (sthitaḥ) as the (Real) Process of Worship (pūjana-kramaḥ). || 9/67 ||
अन्यैरावरकत्वेन ये भावाः परिवर्जिताः ।
तैरेव ज्ञानिनामित्थं जाज्वलीति परा चितिः ॥९/६८॥
Anyairāvarakatvena ye bhāvāḥ parivarjitāḥ |
Taireva jñānināmitthaṃ jājvalīti parā citiḥ || 9/68 ||
Thus (ittham), Supreme (parā) Consciousness (citiḥ) suddenly appears (in a clear way) (jājvalīti) for wise beings endowed with the Knowledge of the Self (jñāninām) only through those (taiḥ…eva) entities (bhāvāḥ) which (ye) are abandoned (parivarjitāḥ) by others (anyaiḥ) (while considering them as being) limiting condition (āvarakatvena). || 9/68 ||
Notes:
Supreme Consciousness takes place as Universal Consciousness and not in the form of rejecting manifestation. This is Śaivism.
एतदर्थानुसारेण स्तोत्रभट्टारके मया ।
स्फुटं ये विवृताः श्लोकास्तत् * * * * * * * * ॥९/६९॥
Etadarthānusāreṇa stotrabhaṭṭārake mayā |
Sphuṭaṃ ye vivṛtāḥ ślokāstat * * * * * * * * || 9/69 ||
The śloka-s (ślokāḥ) of the Stotrabhaṭṭāraka --i.e. Kramastotra-- (stotra-bhaṭṭārake) are clearly (sphuṭaṃ) revealed (vivṛtāḥ) by me (mayā) according to this meaning (etat-artha-anusāreṇa)… || 9/69 ||
॥शुभं भूयात्॥
|| Śubhaṃ bhūyāt ||
Let there be (bhūyāt) Light (śubham)!
Sanskrit source:
Trivandrum Sanskrit series TSS-130
First Outpouring: Sarvavailakṣaṇyapratipādanaḥ
Second Outpouring: Pīṭhasvarūpanirūpaṇam
Third Outpouring: Vyomeśvarīcakranirūpaṇam
Fourth Outpouring: Prakāśacakranirūpaṇam
Fifth Outpouring: Ānandacakranirūpaṇam
Sixth Outpouring: Mūrticakranirūpaṇam
Seventh Outpouring: Vṛndacakranirūpaṇam
The sequence of the five mudrā-s
Eight Outpouring: Sṛṣṭyādicakranirūpaṇam
Ninth Outpouring: Anākhyacakranirūpaṇam
The first group of four Kālī-s of prameya or objectivity
The second group of four Kālī-s of pramāṇa or cognition
The third group of four Kālī-s of pramātṛ or the subject
