Spandakārikāḥ
The Doctrine of Spanda or Divine Pulsation
First Chapter: Svarūpaspandaḥ
Spanda as one’s own Essential Nature
यस्योन्मेषनिमेषाभ्यां जगतः प्रलयोदयौ ।
तं शक्तिचक्रविभवप्रभवं शङ्करं स्तुमः ॥१/१॥
Yasyonmeṣanimeṣābhyāṃ jagataḥ pralayodayau |
Taṃ śakticakravibhavaprabhavaṃ śaṅkaraṃ stumaḥ || 1/1 ||
We praise (stumaḥ) Śaṅkara (tam…śaṅkaram), who is the Source of the Glorious diversity of the Śakticakra, or the Group of Powers (śakti-cakra-vibhava-prabhavam), and who dissolves and manifests (pralaya-udayau) the universe (jagataḥ) by merely opening and closing his eyes (yasya…unmeṣa-nimeṣābhyām). || 1/1 ||
यत्र स्थितमिदं सर्वं कार्यं यस्माच्च निर्गतम्
तस्यानावृतरूपत्वान्न निरोधोऽस्ति कुत्रचित् ॥१/२॥
Yatra sthitamidaṃ sarvaṃ kāryaṃ yasmācca nirgatam
Tasyānāvṛtarūpatvānna nirodho'sti kutracit || 1/2 ||
Where (yatra) all (sarvam) these (idam) created objects (kāryam) rest (sthitam), and (ca) from where (yasmāt) they emerge (nirgatam), there is (asti) no (na) suppression (nirodhaḥ) of Him (tasya) whatsoever (kutracit), for his nature is unlimited (anāvṛta-rūpatvāt). || 1/2 ||
जाग्रदादिविभेदेऽपि तदभिन्ने प्रसर्पति ।
निवर्तते निजान्नैव स्वभावादुपलब्धृतः ॥१/३॥
Jāgradādivibhede'pi tadabhinne prasarpati |
Nivartate nijānnaiva svabhāvādupalabdhṛtaḥ || 1/3 ||
He expands (prasarpati) even (api) into the different states of wakefulness, dreaming, and deep sleep (jāgrat-ādi-vibhede), which are not different from Him (tat-abhinne). Yet He does not (na) at all (eva) turn away (nivartate) from his innate (nijāt) nature (svabhāvāt) as the Perceiver (upalabdhṛtaḥ). || 1/3 ||
अहं सुखी च दुःखी च रक्तश्चेत्यादिसंविदः ।
सुखाद्यवस्थानुस्यूते वर्तन्तेऽन्यत्र ताः स्फुटम् ॥१/४॥
Ahaṃ sukhī ca duḥkhī ca raktaścetyādisaṃvidaḥ |
Sukhādyavasthānusyūte vartante'nyatra tāḥ sphuṭam || 1/4 ||
The (tāḥ) feelings (saṃvidaḥ) of “I am happy”, “I am sad,” and “I am attached,” (aham…sukhī…ca…duḥkhī…ca…raktaḥ…ca…iti) etc., (ādi) clearly (sphuṭam) occur (vartante) in another (anyatra), where conditions such as happiness and sadness (sukha-ādi-avasthā) are uninterruptedly strung together (anusyūte). || 1/4 ||
न दुःखं न सुखं यत्र न ग्राह्यं ग्राहकं न च ।
न चास्ति मूढभावोऽपि तदस्ति परमार्थतः ॥१/५॥
Na duḥkhaṃ na sukhaṃ yatra na grāhyaṃ grāhakaṃ na ca |
Na cāsti mūḍhabhāvo'pi tadasti paramārthataḥ || 1/5 ||
Where (yatra) there is (asti) neither sorrow (na…duḥkham) nor happiness (na…sukham), neither object (na…grāhyam) nor subject (grāhakam…na…ca), and not (na…ca) even (api) confusion (mūḍha-bhāvaḥ), there that Spanda (tat) alone exists (asti) in real sense (paramārthataḥ). || 1/5 ||
यतः करणवर्गोऽयं विमूढोऽमूढवत्स्वयम् ।
सहान्तरेण चक्रेण प्रवृत्तिस्थितिसंहृतीः ॥१/६॥
लभते तत्प्रयत्नेन परीक्ष्यं तत्त्वमादरात् ।
यतः स्वतन्त्रता तस्य सर्वत्रेयमकृत्रिमा ॥१/७॥
Yataḥ karaṇavargo'yaṃ vimūḍho'mūḍhavatsvayam |
Sahāntareṇa cakreṇa pravṛttisthitisaṃhṛtīḥ || 1/6 ||
Labhate tatprayatnena parīkṣyaṃ tattvamādarāt |
Yataḥ svatantratā tasya sarvatreyamakṛtrimā || 1/7 ||
Because (yataḥ) this (ayam) group of the senses (karaṇa-vargaḥ) is lifeless (vimūḍhaḥ) --though seems sentient (amūḍhavat) on its own (svayam)-- it becomes (labhate) manifestation, maintenance, and dissolution (pravṛtti-sthiti-saṃhṛtīḥ) only through the inner wheel of Powers (saha…antareṇa…cakreṇa). So (yataḥ) that (tat) Reality --Spanda-- (tattvam) must be investigated (parīkṣyam) with reverence (ādarāt) through persevering effort (prayatnena), as its (tasya) Freedom (iyam…svatantratā) is naturally (akṛtrimā) ever-present (sarvatra). || 6-7 ||
न हीच्छानोदनस्यायं प्रेरकत्वेन वर्तते ।
अपि त्वात्मबलस्पर्शात्पुरुषस्तत्समो भवेत् ॥१/८॥
Na hīcchānodanasyāyaṃ prerakatvena vartate |
Api tvātmabalasparśātpuruṣastatsamo bhavet || 1/8 ||
This (ayam) limited being (puruṣaḥ) can not (na…hi) remove desires (icchā-nodanasya) by setting them in motion (prerakatvena); however (api…tu), through the touch of the Self’s Power (ātman-bala-sparśāt), he becomes (bhavet) identical (samaḥ) with the Self (tat). || 1/8 ||
निजाशुद्ध्यासमर्थस्य कर्तव्येष्वभिलाषिणः ।
यदा क्षोभः प्रलीयेत तदा स्यात्परमं पदम् ॥१/९॥
Nijāśuddhyāsamarthasya kartavyeṣvabhilāṣiṇaḥ |
Yadā kṣobhaḥ pralīyeta tadā syātparamaṃ padam || 1/9 ||
When (yadā) dissolves (pralīyeta) the agitation (kṣobhaḥ) of the one who desires (abhilāṣiṇaḥ) to act (kartavyeṣu) but is unable to do so due to his own impurity (nijā-aśuddhi-asamarthasya), then (tadā) the Supreme State (paramam…padam) shines forth (syāt). || 1/9 ||
तदास्याकृत्रिमो धर्मो ज्ञत्वकर्तृत्वलक्षणः ।
यतस्तदीप्सितं सर्वं जानाति च करोति च ॥१/१०॥
Tadāsyākṛtrimo dharmo jñatvakartṛtvalakṣaṇaḥ |
Yatastadīpsitaṃ sarvaṃ jānāti ca karoti ca || 1/10 ||
Then (tadā) his (asya) inherent nature (akṛtrimaḥ…dharmaḥ) is marked by knowledge and doership (jñatva-kartṛtva-lakṣaṇaḥ), for (yataḥ) he knows (jānāti) and (ca…ca) does (karoti) everything (sarvam) he desires (tat…īpsitam). || 1/10 ||
तमधिष्ठातृभावेन स्वभावमवलोकयन् ।
स्मयमान इवास्ते यस्तस्येयं कुसृतिः कुतः ॥१/११॥
Tamadhiṣṭhātṛbhāvena svabhāvamavalokayan |
Smayamāna ivāste yastasyeyaṃ kusṛtiḥ kutaḥ || 1/11 ||
Where (kutaḥ) is this (iyam) wicked nature --ignorance-- (kusṛtiḥ) of him (tasya) who (yaḥ) is (āste) utterly (iva) astonished (smayamānaḥ) by perceiving (avalokayan) his Essential Nature (tam…svabhāvam) as the Ruler of all (adhiṣṭhātṛ-bhāvena)? || 1/11 ||
नाभावो भाव्यतामेति न च तत्रास्त्यमूढता ।
यतोऽभियोगसंस्पर्शात्तदासीदिति निश्चयः ॥१/१२॥
Nābhāvo bhāvyatāmeti na ca tatrāstyamūḍhatā |
Yato'bhiyogasaṃsparśāttadāsīditi niścayaḥ || 1/12 ||
Non-existence (abhāvaḥ) does not (na) exist (bhāvyatām…eti), and (ca) there is (asti) only confusion (na…amūḍhatā) there (tatra), since (yataḥ) by remembering the experience of ‘non-existence,’ (abhiyoga-saṃsparśāt) the notion “It was that” --It was confusion-- (tat…āsīt…iti) becomes a fact (niścayaḥ). || 1/12 ||
अतस्तत्कृत्रिमं ज्ञेयं सौषुप्तपदवत्सदा ।
न त्वेवं स्मर्यमाणत्वं तत्तत्त्वं प्रतिपद्यते ॥१/१३॥
Atastatkṛtrimaṃ jñeyaṃ sauṣuptapadavatsadā |
Na tvevaṃ smaryamāṇatvaṃ tattattvaṃ pratipadyate || 1/13 ||
Hence (ataḥ) that created (tat-kṛtrimam) knowable --the object of cognition-- (jñeyam) is always (sadā) like the state of deep sleep (sauṣupta-padavat). Thus (evam), the reality of that --of Spanda-- (tat-tattvam) can not ever (na…tu) be realized (pratipadyate) as something remembered (smaryamāṇa-tvam). || 1/13 ||
Notes:
The Spanda principle can never be the object of knowledge since it is the knower, the experiencer, the witness.
अवस्थायुगलं चात्र कार्यकर्तृत्वशब्दितम् ।
कार्यता क्षयिणी तत्र कर्तृत्वं पुनरक्षयम् ॥१/१४॥
Avasthāyugalaṃ cātra kāryakartṛtvaśabditam |
Kāryatā kṣayiṇī tatra kartṛtvaṃ punarakṣayam || 1/14 ||
Moreover (ca), the pair of states (avasthā-yugalam) here (atra) is denoted as the doer and the deed --subject and object, respectively-- (atra…kārya-kartṛtva-śabditam). Therein (tatra), the state of the deed (kāryatā) is perishable (kṣayiṇī), and by contrast (punar) the state of the doer (kartṛtvam) is imperishable (akṣayam). || 1/14 ||
कार्योन्मुखः प्रयत्नो यः केवलं सोऽत्र लुप्यते ।
तस्मिमँल्लुप्ते विलुप्तोऽस्मीत्यबुधः प्रतिपद्यते ॥१/१५॥
Kāryonmukhaḥ prayatno yaḥ kevalaṃ so'tra lupyate |
Tasmim̐llupte vilupto'smītyabudhaḥ pratipadyate || 1/15 ||
Here --in the void-- (atra), merely (kevalam) the (saḥ…yaḥ) extroverted (kārya-unmukhaḥ) activity (prayatnaḥ) --the activity of turning towards objectivity-- is suppressed (lupyate), and in this (tasmin) suppression (lupte) the confusion (abudhaḥ) “I have vanished” (viluptaḥ…asmi…iti) is experienced (pratipadyate). || 1/15 ||
न तु योऽन्तर्मुखो भावः सर्वज्ञत्वगुणास्पदम् ।
तस्य लोपः कदाचित्स्यादन्यस्यानुपलम्भनात् ॥१/१६॥
Na tu yo'ntarmukho bhāvaḥ sarvajñatvaguṇāspadam |
Tasya lopaḥ kadācitsyādanyasyānupalambhanāt || 1/16 ||
The inner (antarmukhaḥ) nature (bhāvaḥ), being the abode of omniscience (sarva-jñatva-guṇa-āspadam), never -not for a single moment- (na…tu…kadācit…syāt) disappears (lopaḥ) merely because of the non-perception (anupalambhanāt) of another (tasya…anyasya). || 1/16 ||
तस्योपलब्धिः सततं त्रिपदाव्यभिचारिणी ।
नित्यं स्यात्सुप्रबुद्धस्य तदाद्यन्ते परस्य तु ॥१/१७॥
Tasyopalabdhiḥ satataṃ tripadāvyabhicāriṇī |
Nityaṃ syātsuprabuddhasya tadādyante parasya tu || 1/17 ||
Its (tasya) realization (upalabdhiḥ) is constant (satatam) and permanent in all three states (tripada-avyabhicāriṇī) for the perfectly awakened (suprabuddhasya), as it always (nityam) shines (syāt). However (tu), for others --for the not perfectly awakened-- (parasya) it shines at the beginning, and end, of these states (tat-ādi-ante). || 1/17 ||
ज्ञानज्ञेयस्वरूपिण्या शक्त्या परमया युतः ।
पदद्वये विभूर्भाति तदन्यत्र तु चिन्मयः ॥१/१८॥
Jñānajñeyasvarūpiṇyā śaktyā paramayā yutaḥ |
Padadvaye vibhūrbhāti tadanyatra tu cinmayaḥ || 1/18 ||
The all-pervading Lord (vibhūḥ), united (yutaḥ ) with the Supreme (paramayā) Śakti (śaktyā), appears in the form of cognition and object (jñāna-jñeya-svarūpiṇyā) in the two states of wakefulness and dreaming (pada-dvaye). But (tu) in the other --in deep sleep-- (tat-anyatra) He is pure Consciousness (cinmayaḥ). || 1/18 ||
गुणादिस्पन्दनिष्यन्दाः सामान्यस्पन्दसंश्रयात् ।
लब्धात्मलाभाः सततं स्युर्ज्ञस्यापरिपन्थिनः ॥१/१९॥
Guṇādispandaniṣyandāḥ sāmānyaspandasaṃśrayāt |
Labdhātmalābhāḥ satataṃ syurjñasyāparipanthinaḥ || 1/19 ||
The flows of activities, beginning with the guṇa-s (guṇa-ādi-spanda-niṣyandāḥ), grounded in Universal Consciousness --Sāmanya Spanda-- (sāmānya-spanda-saṃśrayāt) are manifestations of the already attained Self (labdha-ātma-lābhāḥ), and are always (syuḥ…satatam) the friends (aparipanthinaḥ) of the Wise (jñasya). || 1/19 ||
अप्रबुद्धधियस्त्वेते स्वस्थितिस्थगनोद्यताः ।
पातयन्ति दुरुत्तारे घोरे संसारवर्त्मनि ॥१/२०॥
Aprabuddhadhiyastvete svasthitisthaganodyatāḥ |
Pātayanti duruttāre ghore saṃsāravartmani || 1/20 ||
But (tu) for those of unawakened intellect (aprabuddha-dhiyaḥ), these very same activities (ete) strive to conceal their own state (sva-sthiti-sthagana-udyatāḥ), and they cast these limited beings down (pātayanti) into the dreadful path of saṃsāra (ghore…saṃsāra-vartmani), which is difficult to overcome (duruttāre). || 1/20 ||
अतः सततमुद्युक्तः स्पन्दतत्त्वविविक्तये ।
जाग्रदेव निजं भावमचिरेणाधिगच्छति ॥१/२१॥
Ataḥ satatamudyuktaḥ spandatattvaviviktaye |
Jāgradeva nijaṃ bhāvamacireṇādhigacchati || 1/21 ||
Therefore (ataḥ), one who is always (satatam) intent on (udyuktaḥ) discerning the reality of Spanda (spanda-tattva-viviktaye) soon (acireṇa) attains (adhigacchati) his innate (nijam) nature (bhāvam), even (eva) in wakefulness (jāgrat). || 1/21 ||
अतिक्रुद्धः प्रहृष्टो वा किं करोमीति वा मृशन् ।
धावन्वा यत्पदं गच्छेत्तत्र स्पन्दः प्रतिष्ठितः ॥१/२२॥
Atikruddhaḥ prahṛṣṭo vā kiṃ karomīti vā mṛśan |
Dhāvanvā yatpadaṃ gacchettatra spandaḥ pratiṣṭhitaḥ || 1/22 ||
Whether excessively angry (atikruddhaḥ), or (vā) extremely delighted (prahṛṣṭaḥ), or (vā) considering (mṛśan): “What shall I do now?” (kim…karomi…iti) or (vā) running for his life (dhāvat), one attains (gacchet) the (yat) state (padam) where (tatra) Spanda (spandaḥ) is firmly established (pratiṣṭhitaḥ). || 1/22 ||
यामवस्थां समालम्ब्य यदयं मम वक्ष्यति ।
तदवश्यं करिष्येऽहमिति सङ्कल्प्य तिष्ठति ॥१/२३॥
Yāmavasthāṃ samālambya yadayaṃ mama vakṣyati |
Tadavaśyaṃ kariṣye'hamiti saṅkalpya tiṣṭhati || 1/23 ||
Having grasped (samālambya) that (yām) State (avasthām), the yogī remains firm (tiṣṭhati) by thinking the following way (iti…saṅkalpya): “Whatever (yat) this Lord (ayam) tells (vakṣyati) me (mama), I (aham) shall do (kariṣye) that (tat) by all means.” (avaśyam) || 1/23 ||
तामाश्रित्योर्ध्वमार्गेण चन्द्रसूर्यावुभावपि ।
सौषुम्नेऽध्वन्यस्तमितो हित्वा ब्रह्माण्डगोचरम् ॥१/२४॥
तदा तस्मिन्महाव्योम्नि प्रलीनशशिभास्करे ।
सौषुप्तपदवन्मूढः प्रबुद्धः स्यादनावृतः ॥१/२५॥
Tāmāśrityordhvamārgeṇa candrasūryāvubhāvapi |
Sauṣumne'dhvanyastamito hitvā brahmāṇḍagocaram || 1/24 ||
Tadā tasminmahāvyomni pralīnaśaśibhāskare |
Sauṣuptapadavanmūḍhaḥ prabuddhaḥ syādanāvṛtaḥ || 1/25 ||
Then (tadā) having taken shelter (āśritya) in Spanda (tām), both (ubhau…api) the moon and the sun (candra-sūryau) sets (astamitaḥ) into the path (adhvani) of Suṣumnā (sauṣumne). And after abandoning (hitvā) the sphere of the body (brahmāṇḍa-gocaram) through the upward rising (ūrdhva-mārgeṇa), the moon and the sun dissolves (pralīna-śaśi-bhāskare) into the Great Sky of Consciousness (mahāvyomni). It is like the state of deep-sleep (sauṣupta-padavat) for the confused one (mūḍhaḥ), but for the awakened one (prabuddhaḥ) it actually becomes (syāt) uncovered (anāvṛtaḥ). || 1/24-25 ||
Second Chapter: Sahajavidyodayaḥ
तदाक्रम्य बलं मन्त्राः सर्वज्ञबलशालिनः ।
प्रवर्तन्तेऽधिकाराय करणानीव देहिनाम् ॥२/१॥
तत्रैव संप्रलीयन्ते शान्तरूपा निरञ्जनाः ।
सहाराधकचित्तेन तेनैते शिवधर्मिणः ॥२/२॥
Tadākramya balaṃ mantrāḥ sarvajñabalaśālinaḥ |
Pravartante'dhikārāya karaṇānīva dehinām || 2/1 ||
Tatraiva saṃpralīyante śāntarūpā nirañjanāḥ |
Sahārādhakacittena tenaite śivadharmiṇaḥ || 2/2 ||
Having grasped (ākramya) that (tat) Power (balam), the Mantra-s (mantrāḥ) -endowed with omniscient Power- (sarvajña-bala-śālinaḥ) pursue (pravartante) their proper function (adhikārāya) just like the senses (karaṇāni…iva) of embodied beings (dehinām). Therefore (tatra…iva), these (ete) pure (nirañjanāḥ) and peaceful (śānta-rūpāḥ) (Mantra-s) dissolve (saṃpralīyante), along with the mind of the worshipper (saha…tena…ārādhaka-cittena), for they are of Śiva’s True Nature (śiva-dharmiṇaḥ). || 2/1-2/2 ||
यस्मात्सर्वमयो जीवः सर्वभावसमुद्भवात् ।
तत्संवेदनरूपेण तादात्म्यप्रतिपत्तितः ॥२/३॥
Yasmātsarvamayo jīvaḥ sarvabhāvasamudbhavāt |
Tatsaṃvedanarūpeṇa tādātmyapratipattitaḥ || 2/3 ||
Since (yasmāt) the living being (jīvaḥ) is all-containing (sarva-mayaḥ), being the source of everything (sarva-bhāva-samudbhavāt), through perceiving it all (tat-saṃvedana-rūpeṇa), and by the realization of onesness with it (tādātmya-pratipattitaḥ). || 2/3 ||
तेन शब्दार्थचिन्तासु न सावस्था न या शिवः ।
भोक्तैव भोग्यभावेन सदा सर्वत्र संस्थितः ॥२/४॥
Tena śabdārthacintāsu na sāvasthā na yā śivaḥ |
Bhoktaiva bhogyabhāvena sadā sarvatra saṃsthitaḥ || 2/4 ||
Therefore (tena), wether in word, meaning, or thought (śabda-artha-cintāsu), there is no state (na…sā…avasthā) that is not Śiva (na…yā…śivaḥ). The experiencer alone (bhoktā…eva) remains (saṃsthitaḥ) the experienced (bhogya-bhāvena), always (sadā) and everywhere (sarvatra). || 2/4 ||
इति वा यस्य संवित्तिः क्रीडात्वेनाखिलं जगत् ।
स पश्यन्सततं युक्तो जीवन्मुक्तो न संशयः ॥२/५॥
Iti vā yasya saṃvittiḥ krīḍātvenākhilaṃ jagat |
Sa paśyansatataṃ yukto jīvanmukto na saṃśayaḥ || 2/5 ||
Or, in other words (iti…vā), He (saḥ) whose (yasya) Consciousness (saṃvittiḥ) perceives (paśyan) the entire (akhilam) world (jagat) as a play (krīḍātvena) is an ever-united one (satatam…yuktaḥ), who is without doubt (na…saṃśayaḥ) a Jīvanmuktaḥ (jīvanmuktaḥ).
अयमेवोदयस्तस्य ध्येयस्य ध्यायिचेतसि ।
तदात्मतासमापत्तिरिच्छतः साधकस्य या ॥२/६॥
Ayamevodayastasya dhyeyasya dhyāyicetasi |
Tadātmatāsamāpattiricchataḥ sādhakasya yā || 2/6 ||
This (ayam) alone (eva) is the emergence (udayaḥ) of the (tasya) object of meditation (dhyeyasya) within the mind (cetasi) of the meditator (dhyāyi), which (yā) is the attainment of identification with That (tat-ātmatā-samāpattiḥ), according to the will (icchataḥ) of the devotee (sādhakasya).
इयमेवामृतप्राप्तिरयमेवात्मनो ग्रहः ।
इयं निर्वाणदीक्षा च शिवसद्भावदायिनी ॥२/७॥
Iyamevāmṛtaprāptirayamevātmano grahaḥ |
Iyaṃ nirvāṇadīkṣā ca śivasadbhāvadāyinī || 2/7 ||
This alone (iyam…eva) is the attainment of the Nectar (āmṛta-prāptiḥ), and solely this (ayam…eva…ca) is the Recognition (grahaḥ) of the Self (ātmanaḥ). This is (iyaṃ) the Initiation into Liberation (nirvāṇa-dīkṣā), which is the bestower of the True Nature of Śiva (śiva-sadbhāva-dāyinī). || 2/7 ||
Third Chapter: Vibhūtispandaḥ
Spanda as the manifestation of great powers
यथेच्छाभ्यर्थितो धाता जाग्रतोऽर्थान्हृदि स्थितान् ।
सोमसूर्योदयं कृत्वा सम्पादयति देहिनः ॥३/१॥
तथा स्वप्नेऽप्यभीष्टार्थान्प्रणयस्यानतिक्रमात् ।
नित्यं स्फुटतरं मध्ये स्थितोऽवश्यं प्रकाशयेत् ॥३/२॥
Yathecchābhyarthito dhātā jāgrato'rthānhṛdi sthitān |
Somasūryodayaṃ kṛtvā sampādayati dehinaḥ || 3/1 ||
Tathā svapne'pyabhīṣṭārthānpraṇayasyānatikramāt |
Nityaṃ sphuṭataraṃ madhye sthito'vaśyaṃ prakāśayet || 3/2 ||
Just as (yathā) the Creator (dhātā) bestows (sampādayati) objects (arthān), which are standing firmly (sthitān) in the heart (hṛdi) of the embodied one (dehinaḥ), who, out of desire, is asking for it (icchā-abhyarthitaḥ) and remains watchful (jāgrataḥ) after making (kṛtvā) the Sun and the Moon arise (soma-sūrya-udayam)… || 3/1 ||
…In the same way (tathā), the one who always (nityam) clearly (sphuṭataram) stands (sthitaḥ) in the middle (madhye) certainly (avaśyam) manifests (prakāśayet) the desired objects (abhīṣṭa-arthān), even (api) in dreaming (svapne), by not surpassing (anatikramāt) the longing for it (praṇayasya). || 3/2 ||
अन्यथा तु स्वतन्त्रा स्यात्सृष्टिस्तद्धर्मकत्वतः ।
सततं लौकिकस्येव जाग्रत्स्वप्नपदद्वये ॥३/३॥
Anyathā tu svatantrā syātsṛṣṭistaddharmakatvataḥ |
Satataṃ laukikasyeva jāgratsvapnapadadvaye || 3/3 ||
Otherwise (anyathā…tu), manifestation (sṛṣṭiḥ) proceeds independently (svatantrā…syāt), according to its own nature (tad-dharmakatvataḥ), just as it always does for wordly people (satatam…laukikasya…iva), in both the waking and the dreaming states (jāgrat-svapna-pada-dvaye). || 3/3 ||
यथा ह्यर्थोऽस्फुटो दृष्टः सावधानेऽपि चेतसि ।
भूयः स्फुटतरो भाति स्वबलोद्योगभावितः ॥३/४॥
तथा यत्परमार्थेन येन यत्र यथा स्थितम् ।
तत्तथा बलमाक्रम्य न चिरात्सम्प्रवर्तते ॥३/५॥
Yathā hyartho'sphuṭo dṛṣṭaḥ sāvadhāne'pi cetasi |
Bhūyaḥ sphuṭataro bhāti svabalodyogabhāvitaḥ || 3/4 ||
Tathā yatparamārthena yena yatra yathā sthitam |
Tattathā balamākramya na cirātsampravartate || 3/5 ||
As (yathā…hi) the perceived (dṛṣṭaḥ) object (arthaḥ) may appear indistinct (asphuṭaḥ) at first, even to an attentive (sa-avadhāne…api) mind (cetasi), it shines (bhāti) ever more clearly (bhūyaḥ…sphuṭataraḥ) when infused with the power of continous effort (svabala-udyoga-bhāvitaḥ) || 3/4 ||
…Likewise (tathā…tathā), what (yat) truly (paramārthena) exists (sthitam) --in whaterever form (yena), place (yatra), or way (yathā)-- appears (sampravartate) instantly (na…cirāt) after grasping (ākramya) that (tat) Power -Spanda- (balam). || 3/5 ||
दुर्बलोऽपि तदाक्रम्य यतः कार्ये प्रवर्तते ।
आच्छादयेद्बुभुक्षां च तथा योऽतिबुभुक्षितः ॥३/६॥
Durbalo'pi tadākramya yataḥ kārye pravartate |
Ācchādayedbubhukṣāṃ ca tathā yo'tibubhukṣitaḥ || 3/6 ||
Because (yataḥ), upon grasping (ākramya) that Power (tat), even the weak (durbalaḥ…api) can succeed (pravartate) in actions (kārye), just as (ca…tathā) one who (yaḥ) is intensely hungry (ati-bubhukṣitaḥ) can suppress (ācchādayet) the urge to eat (bubhukṣām). || 3/6 ||
अनेनाधिष्ठिते देहे यथा सर्वज्ञतादयः ।
तथा स्वात्मन्यधिष्ठानात्सर्वत्रैवं भविष्यति ॥३/७॥
Anenādhiṣṭhite dehe yathā sarvajñatādayaḥ |
Tathā svātmanyadhiṣṭhānātsarvatraivaṃ bhaviṣyati || 3/7 ||
Just as (yathā) when the body (dehe) is governed (adhiṣṭhite) by that Power (anena), divine qualities --such as omniscience-- arise (sarvajñatā-ādayaḥ), so too (tathā…evam), through establishment (adhiṣṭhānāt) in the Self (ātmani), he will exist (bhaviṣyati) everywhere (sarvatra). || 3/7 ||
ग्लानिर्विलुण्ठिका देहे तस्याश्चाज्ञानतः सृतिः ।
तदुन्मेषविलुप्तं चेत्कुतः सा स्यादहेतुका ॥३/८॥
Glānirviluṇṭhikā dehe tasyāścājñānataḥ sṛtiḥ |
Tadunmeṣaviluptaṃ cetkutaḥ sā syādahetukā || 3/8 ||
Exhaustion (glāniḥ) in the body (dehe) is like a thief (viluṇṭhikā) and (ca) flows forth (sṛtiḥ) from ignorance (ajñānataḥ). If that ignorace is dispelled by the awakening of Awareness (tat-unmeṣa-viluptam), how could (cet-kutaḥ) such fatigue (sā) possibly exist (syāt) without a cause (ahetukā)? || 3/8 ||
एकचिन्ताप्रसक्तस्य यतः स्यादपरोदयः ।
उन्मेषः स तु विज्ञेयः स्वयं तमुपलक्षयेत् ॥३/९॥
Ekacintāprasaktasya yataḥ syādaparodayaḥ |
Unmeṣaḥ sa tu vijñeyaḥ svayaṃ tamupalakṣayet || 3/9 ||
Because (yataḥ) a different kinf of Awareness emerges (apara-udayaḥ) for the one who is engaged in one-pointedness (eka-cintā-prasaktasya) --that is (saḥ) indeed (tu) to be known (vijñeyaḥ) as ‘Unmeṣa’-- (unmeṣaḥ) therefore (tam), it must be directly experienced (upalakṣayet) by the yogī himself (svayam). || 3/9 ||
अतो विन्दुरतो नादो रूपमस्मादतो रसः ।
प्रवर्तन्तेऽचिरेणैव क्षोभकत्वेन देहिनः ॥३/१०॥
Ato vindurato nādo rūpamasmādato rasaḥ |
Pravartante'cireṇaiva kṣobhakatvena dehinaḥ || 3/10 ||
Hence (ataḥ…ataḥ…ataḥ), from this practice of Unmeṣa (asmāt), divine light (vinduḥ), divine sound (nādaḥ), divine form (rūpam), and divine taste (rasaḥ) appear (pravartante) quite soon (acireṇa…eva) for the embodied one (dehinaḥ), due to confusion (kṣobhakatvena). || 3/10 ||
दिदृक्षयेव सर्वार्थान्यदा व्याप्यावतिष्ठते ।
तदा किं बहुनोक्तेन स्वयमेवावभोत्स्यते ॥३/११॥
Didṛkṣayeva sarvārthānyadā vyāpyāvatiṣṭhate |
Tadā kiṃ bahunoktena svayamevāvabhotsyate || 3/11 ||
When (yadā) the yogī remains established (avatiṣṭhate), with a yearning to see (didṛkṣayā…iva) everything (sarva-ārthān) pervaded by Spanda (vyāpya), then (tadā) what is the use of (kim) saying (uktena) much (bahunā)? He himself (svayam) alone (eva) will experience it (avabhotsyate). || 3/11 ||
प्रबुद्धः सर्वदा तिष्ठेज्ज्ञानेनालोक्य गोचरम् ।
एकत्रारोपयेत्सर्वं ततोऽन्येन न पीड्यते ॥३/१२॥
Prabuddhaḥ sarvadā tiṣṭhejjñānenālokya gocaram |
Ekatrāropayetsarvaṃ tato'nyena na pīḍyate || 3/12 ||
Having seen (ālokya) all perceivable (gocaram) through sensory perception (jñānena), he must remain (tiṣṭhet) awake (prabuddhaḥ) always (sarvadā), placing (āropayet) everything (sarvam) in one place -in the Self- (ekatra). From then on (tataḥ), he is no longer (na) troubled (pīḍyate) by anything else (anyena). || 3/12 ||
शब्दराशिसमुत्थस्य शक्तिवर्गस्य भोग्यताम् ।
कलाविलुप्तविभवो गतः सन्स पशुः स्मृतः ॥३/१३॥
Śabdarāśisamutthasya śaktivargasya bhogyatām |
Kalāviluptavibhavo gataḥ sansa paśuḥ smṛtaḥ || 3/13 ||
Whose Glory is diminished by the limiting power (kalā-vilupta-vibhavaḥ) he becomes (gataḥ) the object of enjoyment (bhogyatām) for the group of Powers (śakti-vargasya) arising from the collection of letters (śabdarāśi-samutthasya). Then he (saḥ) himself (san) is known as (smṛtaḥ) the paśu, or the limited being (paśuḥ). || 3/13 ||
परामृतरसापायस्तस्य यः प्रत्ययोद्भवः ।
तेनास्वतन्त्रतामेति स च तन्मात्रगोचरः ॥३/१४॥
Parāmṛtarasāpāyastasya yaḥ pratyayodbhavaḥ |
Tenāsvatantratāmeti sa ca tanmātragocaraḥ || 3/14 ||
For him (tasya), when (yaḥ) the taste of the Supreme Nectar is lost (para-amṛta-rasa-apāyaḥ), convictions arise (pratyaya-udbhavaḥ) within the domain of subtle elements (tanmātra-gocaraḥ), and (ca) then (tena), he becomes (eti) dependent (asvatantratām) on these convictions. || 3/14 ||
स्वरूपावरणे चास्य शक्तयः सततोत्थिताः ।
यतः शब्दानुवेधेन न विना प्रत्ययोद्भवः ॥३/१५॥
Svarūpāvaraṇe cāsya śaktayaḥ satatotthitāḥ |
Yataḥ śabdānuvedhena na vinā pratyayodbhavaḥ || 3/15 ||
And (ca) the Powers (śaktayaḥ) are always active (satata-utthitāḥ) in concealing his Essential Nature (svarūpa-āvaraṇe…asya), since (yataḥ) no (na) convictions arise (pratyaya-udbhavaḥ) without (vinā) the combination of words (śabda-anuvedhena). || 3/15 ||
सेयं क्रियात्मिका शक्तिः शिवस्य पशुवर्तिनी ।
बन्धयित्री स्वमार्गस्था ज्ञाता सिद्ध्युपपादिका ॥३/१६॥
Seyaṃ kriyātmikā śaktiḥ śivasya paśuvartinī |
Bandhayitrī svamārgasthā jñātā siddhyupapādikā || 3/16 ||
This is (iyam) the (sā) Power (śaktiḥ) of Śiva (śivasya). When She acts as the binder (bandhayitrī) in the limited being (paśu-vartinī), She is characterized by the activity of agitation (kriyā-ātmikā). While, when She is understood (jñātā) as the Path to one’s own Self (svamārga-sthā), She brings about success (siddhi-upapādikā). || 3/16 ||
तन्मात्रोदयरूपेण मनोऽहम्बुद्धिवर्तिना ।
पुर्यष्टकेन संरुद्धस्तदुत्थं प्रत्ययोद्भवम् ॥३/१७॥
Tanmātrodayarūpeṇa mano'hambuddhivartinā |
Puryaṣṭakena saṃruddhastadutthaṃ pratyayodbhavam || 3/17 ||
The limited being is ruined (saṃruddhaḥ) by the subtle body (puryaṣṭakena), which operates through mind, false-I, and intellect (manaḥ-aham-buddhi-vartinā) in the form of the upsurge of the subtle elements (tanmātra-udaya-rūpeṇa), because the emergence of convictions (pratyaya-udbhavam) is coming forth from that subtle body (tat-uttham). || 3/17 ||
भुङ्क्ते परवशो भोगं तद्भावात्संसरेदतः ।
संसृतिप्रलयस्यास्य कारणं सम्प्रचक्ष्महे ॥३/१८॥
Bhuṅkte paravaśo bhogaṃ tadbhāvātsaṃsaredataḥ |
Saṃsṛtipralayasyāsya kāraṇaṃ sampracakṣmahe || 3/18 ||
Someone who is subservient to the puryaṣṭaka (paravaśaḥ) enjoys (bhuṅkte) sensory experiences (bhogam) and wanders (saṃsaret), precisely because he himself is that puryaṣṭaka (tat-bhāvāt). Therefore (ataḥ), we explain (sampracakṣmahe) the cause (kāraṇam) of the dissolution of this transmigratory existence (saṃsṛti-pralayasya…asya). || 3/18 ||
यदा त्वेकत्र संरूढस्तदा तस्य लयोदयौ ।
नियच्छन्भोक्तृतामेति ततश्चक्रेश्वरो भवेत् ॥३/१९॥
Yadā tvekatra saṃrūḍhastadā tasya layodayau |
Niyacchanbhoktṛtāmeti tataścakreśvaro bhavet || 3/19 ||
Yet (tu), when (yadā) he takes firm root (saṃrūḍhaḥ) in one place --in the Self-- (ekatra) then (tadā), by controlling (niyacchan) the dissolution and rising (laya-udayau) of that puryaṣṭaka (tasya), he becomes (eti) the Enjoyer (bhoktṛtām), and consequently (tataḥ), the Lord of the Wheel of one’s Powers (cakreśvaraḥ…bhavet). || 3/19 ||
Fourth Chapter: Epilogue
अगाधसंशयाम्भोधिसमुत्तरणतारिणीम् ।
वन्दे विचित्रार्थपदां चित्रां तां गुरुभारतीम् ॥४/१॥
Agādhasaṃśayāmbhodhisamuttaraṇatāriṇīm |
Vande vicitrārthapadāṃ citrāṃ tāṃ gurubhāratīm || 4/1 ||
I venerate (vande) that (tām) excellent (citrām) Speech of the Guru (guru-bhāratīm), whose words are adorned with manifold layers of meanings (vicitra-ārtha-padām), which enable the crossing of the unfathomable ocean of doubts (agādha-saṃśaya-ambhodhi-samuttaraṇa-tāriṇīm). || 4/1 ||
लब्ध्वाप्यलभ्यमेतज्ज्ञानधनं हृद्गुहान्तकृतनिहितेः ।
वसुगुप्तवच्छिवाय हि भवति सदा सर्वलोकस्य ॥४/२॥
Labdhvāpyalabhyametajjñānadhanaṃ hṛdguhāntakṛtanihiteḥ |
Vasuguptavacchivāya hi bhavati sadā sarvalokasya || 4/2 ||
Though (api) this (etat) unattainable (alabhyam) Gift of Knowledge (jñāna-dhanam) is kept hidden deep within the Secret Cave of the Heart of Consciousness (hṛt-guha-antakṛta-nihiteḥ), once attained (labdhvā), it always (sadā) serves (bhavati) as the source of Happiness (śivāya) for all (sarvalokasya) --just like in the case of Vasuguptaḥ (vasugupta-vat). || 4/2 ||
Second Chapter: Sahajavidyodayaḥ
