Pratyabhijñāhṛdayam - Commentary - Trika Shaivism

The Heart of Recognition – Kṣemarāja’s Commentary on His Own Pratyabhijñāhṛdayam

 Introduction

Hello, Gabriel Pradīpaka once again. This is simply the commentary that the very author of the Pratyabhijñāhṛdayam (i.e., Kṣemarāja) composed for that scripture. Therefore, my introduction to the Pratyabhijñāhṛdayam is mostly valid here as well. This book is very simple in comparison with the main scripture dealing with Pratyabhijñā (recognition of the Self), viz. the famous Īśvarapratyabhijñā of Utpaladeva, which demands a powerful intellect to understand its intricacies. But that is not to say that this commentary on the Pratyabhijñāhṛdayam will lack its inherent difficulties. No, it will be difficult at times as is usual with the scriptures of Trika, but compared with the aforesaid treatise (and with other similar treatises), it is totally straightforward. It is like a practical manual that leads an aspirant toward Final Liberation quickly. If you want to recognize your divinity as easily as possible, this manual is for you. I am not joking. Once you read it, you can no longer miss the mark regarding the recognition of the Self (also known as Final Liberation).

One more thing: I will only translate this scripture without giving any detailed explanation. If you want an extensive explanation, I recommend buying the book by the venerable Jaideva Singh. This great translator took the trouble to explain everything in detail.

Important: Everything that is within parentheses and in italics inside the translation has been added by me in order to complete the meaning of a particular phrase or sentence. In turn, everything that is between double hyphens (--...--) constitutes additional clarifying information also added by me.

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 Beginning

ॐ नमो मङ्गलमूर्तये।

अथ प्रत्यभिज्ञाहृदयम्।

नमः शिवाय सततं पञ्चकृत्यविधायिने।
चिदानन्दघनस्वात्मपरमार्थावभासिने॥१॥
शाङ्करोपनिषत्सारप्रत्यभिज्ञामहोदधेः।
क्षेमेणोद्ध्रियते सारः संसारविषशान्तये॥२॥

इह ये सुकुमारमतयोऽकृततीक्ष्णतर्कशास्त्रपरिश्रमाः शक्तिपातवशोन्मिषत्पारमेश्वरसमावेशाभिलाषाः कतिचिद्भक्तिभाजस्तेषामीश्वरप्रत्यभिज्ञोपदेशतत्त्वं मनागुन्मील्यते।

Om̐ namo maṅgalamūrtaye|

Atha pratyabhijñāhṛdayam|

Namaḥ śivāya satataṁ pañcakṛtyavidhāyine|
Cidānandaghanasvātmaparamārthāvabhāsine||1||
Śāṅkaropaniṣatsārapratyabhijñāmahodadheḥ|
Kṣemeṇoddhriyate sāraḥ saṁsāraviṣaśāntaye||2||

Iha ye sukumāramatayo'kṛtatīkṣṇatarkaśāstrapariśramāḥ śaktipātavaśonmiṣatpārameśvarasamāveśābhilāṣāḥ katicidbhaktibhājasteṣāmīśvarapratyabhijñopadeśatattvaṁ manāgunmīlyate|

Om̐ - Salutation (namas) to This One whose Form is Auspicious (maṅgala-mūrtaye)

And now begins (atha) The Heart of Recognition (pratyabhijñā-hṛdayam)

Salutation (namas) to Śiva (śivāya) who eternally performs the Five Acts (satatam pañca-kṛtya-vidhāyine), (and) who manifests the Highest Reality, (namely,) the very Self which is a compact mass of Consciousness and Bliss (cit-ānanda-ghana-sva-ātma-parama-artha-avabhāsine)||1||

From the Great Ocean of recognition whose core is the esoteric doctrine of Śaṅkara (śāṅkara-upaniṣad-sāra-pratyabhijñā-mahā-udadheḥ) has been extracted (uddhriyate) (Its) Essence (sāraḥ) by Kṣemarāja (kṣemeṇa) for the cessation of the poison (known as) Transmigration (saṁsāra-viṣa-śāntaye)||2||

Here --in this world-- (iha), (there exist) some (people) who possess devotion (katicid-bhakti-bhājaḥ) (and) are desirous of (attaining) absorption in the Supreme Lord, who expands due to the descent of Power (śakti-pāta-vaśa-unmiṣat-pārama-īśvara-samāveśa-abhilāṣāḥ), (but) who (ye) have a very tender intelligence --a very weak intellect-- (su-kumāra-matayaḥ) (and who therefore) have not made a keen study of the scriptures dealing with Logic (akṛta-tīkṣṇa-tarka-śāstra-pariśramāḥ). (Then,) for them --for those persons-- (teṣām), the truth about the teaching (exhibited) in the Īśvarapratyabhijñā (of Utpaladeva) (īśvara-pratyabhijñā-upadeśa-tattvam) has been slightly unfolded (by me) (manāk unmīlyate).

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 Aphorism 1

तत्र स्वात्मदेवताया एव सर्वत्र कारणत्वं सुखोपायप्राप्यत्वं महाफलत्वं चाभिव्यङ्क्तुमाह—

चितिः स्वतन्त्रा विश्वसिद्धिहेतुः॥१॥

विश्वस्य — सदाशिवादेः भूम्यन्तस्य सिद्धौ — निष्पत्तौ प्रकाशने स्थित्यात्मनि परप्रमातृविश्रान्त्यात्मनि च संहारे पराशक्तिरूपा चितिर्भगवती स्वतन्त्रा — अनुत्तरविमर्शमयी शिवभट्टारकाभिन्ना हेतुः — कारणम्। अस्यां हि प्रसरन्त्यां जगद् उन्मिशति व्यवतिष्ठते च निवृत्तप्रसरायां च निमिषतीति स्वानुभव एवात्र साक्षी। अन्यस्य तु मायाप्रकृत्यादेः चित्प्रकाशभिन्नस्याप्रकाशमानत्वेनासत्त्वान्न क्वचिदपि हेतुत्वं प्रकाशमानत्वे तु प्रकाशैकात्म्यात्प्रकाशरूपा चितिरेव हेतुर्न त्वसौ कश्चित्। अत एव देशकालाकारा एतत्सृष्टा एतदनुप्राणिताश्च नैतत्स्वरूपं भेत्तुमलम् — इति व्यापकनित्योदितपरिपूर्णरूपा इयमित्यर्थलभ्यमेवैतत्।

ननु जगदपि चितो भिन्नं नैव किञ्चिदभेदे च कथं हेतुहेतुमद्भाव उच्यते। चिदेव भगवती स्वच्छस्वतन्त्ररूपा तत्तदनन्तजगदात्मना स्फुरति — इत्येतावत्परमार्थोऽयं कार्यकारणभावः। यतश्चेयमेव प्रमातृप्रमाणप्रमेयमयस्य विश्वस्य सिद्धौ — प्रकाशने हेतुस्ततोऽस्याः स्वतन्त्रापरिच्छिन्नस्वप्रकाशरूपायाः सिद्धावभिनवार्थप्रकाशनरूपं न प्रमाणवराकमुपयुक्तमुपपन्नं वा। तदुक्तं त्रिकसारे —

स्वपदा स्वशिरश्छायां यद्वल्लङ्घितुमीहते।
पादोद्देशे शिरो न स्यात्तथेयं बैन्दवी कला॥

इति।

यतश्चेयं विश्वस्य सिद्धौ पराद्वयसामरस्यापादनात्मनि च संहारे हेतुस्तत एव स्वतन्त्रा। प्रत्यभिज्ञातस्वातन्त्र्या सती भोगमोक्षस्वरूपाणां विश्वसिद्धीनां हेतुः — इति आवृत्त्या व्याख्येयम्।

अपि च विश्वं — नीलसुखदेहप्राणादि तस्य या सिद्धिः — प्रमाणोपारोहक्रमेण विमर्शमयप्रमात्रावेशः सैव हेतुः — परिज्ञान उपायो यस्याः। अनेन च सुखोपायत्वमुक्तम्। यदुक्तं श्रीविज्ञानभट्टारके —

ग्राह्यग्राहकसंवित्तिः सामान्या सर्वदेहिनाम्।
योगिनां तु विशेषोऽयं सम्बन्धे सावधानता॥

इति।

चितिः — इत्येकवचनं देशकालाद्यनवच्छिन्नतामभिदधत् समस्तभेदवादानामवास्तवतां व्यनक्ति। स्वतन्त्रशब्दो ब्रह्मवादवैलक्षण्यमाचक्षाणश्चितो माहेश्वर्यसारतां ब्रूते। विश्व इत्यादिपदमशेषशक्तित्वं सर्वकारणत्वं सुखोपायत्वं महाफलं चाह॥१॥

Iha ye sukumāramatayo'kṛtatīkṣṇatarkaśāstrapariśramāḥ śaktipātonmiṣitapārameśvarasamāveśābhilāṣiṇaḥ katicid bhaktibhājaḥ teṣāmīśvarapratyabhijñopadeśatattvaṁ manāgunmīlyate|

Tatra svātmadevatāyā eva sarvatra kāraṇatvaṁ sukhopāyaprāpyatvaṁ mahāphalatvaṁ cābhivyaṅktumāha—

Citiḥ svatantrā viśvasiddhihetuḥ||1||

Viśvasya — sadāśivādeḥ bhūmyantasya siddhau — niṣpattau prakāśane sthityātmani parapramātṛviśrāntyātmani ca saṁhāre parāśaktirūpā citirbhagavatī svatantrā — anuttaravimarśamayī śivabhaṭṭārakābhinnā hetuḥ — kāraṇam| Asyāṁ hi prasarantyāṁ jagad unmiśati vyavatiṣṭhate ca nivṛttaprasarāyāṁ ca nimiṣatīti svānubhava evātra sākṣī| Anyasya tu māyāprakṛtyādeḥ citprakāśabhinnasyāprakāśamānatvenāsattvānna kvacidapi hetutvaṁ prakāśamānatve tu prakāśaikātmyātprakāśarūpā citireva heturna tvasau kaścit| Ata eva deśakālākārā etatsṛṣṭā etadanuprāṇitāśca naitatsvarūpaṁ bhettumalam — Iti vyāpakanityoditaparipūrṇarūpā iyamityarthalabhyamevaitat|

Nanu jagadapi cito bhinnaṁ naiva kiñcidabhede ca kathaṁ hetuhetumadbhāva ucyate| Cideva bhagavatī svacchasvatantrarūpā tattadanantajagadātmanā sphurati — Ityetāvatparamārtho'yaṁ kāryakāraṇabhāvaḥ| Yataśceyameva pramātṛpramāṇaprameyamayasya viśvasya siddhau — prakāśane hetustato'syāḥ svatantrāparicchinnasvaprakāśarūpāyāḥ siddhāvabhinavārthaprakāśanarūpaṁ na pramāṇavarākamupayuktamupapannaṁ vā| Taduktaṁ trikasāre —

Svapadā svaśiraśchāyāṁ yadvallaṅghitumīhate|
Pādoddeśe śiro na syāttatheyaṁ baindavī kalā||

Iti|

Yataśceyaṁ viśvasya siddhau parādvayasāmarasyāpādanātmani ca saṁhāre hetustata eva svatantrā| Pratyabhijñātasvātantryā satī bhogamokṣasvarūpāṇāṁ viśvasiddhīnāṁ hetuḥ — Iti āvṛttyā vyākhyeyam|

Api ca viśvaṁ — nīlasukhadehaprāṇādi tasya yā siddhiḥ — pramāṇopārohakrameṇa vimarśamayapramātrāveśaḥ saiva hetuḥ — parijñāna upāyo yasyāḥ| Anena ca sukhopāyatvamuktam| Yaduktaṁ śrīvijñānabhaṭṭārake —

Grāhyagrāhakasaṁvittiḥ sāmānyā sarvadehinām|
Yogināṁ tu viśeṣo'yaṁ sambandhe sāvadhānatā||

iti|

Citiḥ — Ityekavacanaṁ deśakālādyanavacchinnatāmabhidadhat samastabhedavādānāmavāstavatāṁ vyanakti| Svatantraśabdo brahmavādavailakṣaṇyamācakṣāṇaścito māheśvaryasāratāṁ brūte| Viśva ityādipadamaśeṣaśaktitvaṁ sarvakāraṇatvaṁ sukhopāyatvaṁ mahāphalaṁ cāha||1||

There (tatra), in order to make clear (abhivyaṅktum) the causality (kāraṇatvam) everywhere (sarvatra) of the deity (called) the very Self (sva-ātma-devatāyāḥ eva), the attainability of It through easy means (sukha-upāya-prāpyatvam), and (ca) the Great Fruit --Final Liberation-- (mahā-phalatvam), (Kṣemarāja, the author of both the original scripture and of this commentary) said (āha):

The independent (svatantrā) Śakti or Supreme Power (citiḥ) (is) the cause of manifestation, maintenance and dissolution of the universe (viśva-siddhi-hetuḥ)||1||

Citi --Śakti-- (citiḥ), which is the Highest Power (parā-śakti-rūpā), the Lady (bhagavatī) who is Free (svatantrā), who is unsurpassed Vimarśa (anuttara-vimarśa-mayī) (and) is not separate from Holy Śiva (śiva-bhaṭṭāraka-abhinnā) (is) the «hetu» (hetuḥ) (or) cause (kāraṇam) of the «siddhi» (siddhau) (or) production (niṣpattau), (that is,) of the manifestation (prakāśane), sustenance (sthiti-ātmani), and (ca) withdrawal/dissolution (saṁhāre) —which is a repose in the Supreme Knower (para-pramātṛ-viśrānti-ātmani)— of the universe (viśvasya) —from Sadāśiva (sadāśiva-ādeḥ) down to the earth element (bhūmi-antasya)—. «When She expands (asyām hi prasarantyām), the universe (jagat) emerges (unmiśati) and (ca) remains (vyavatiṣṭhate); and (ca) when Her expansion ceases (nivṛtta-prasarāyām), (the universe) withdraws (nimiṣati iti)» — Direct experience itself (sva-anubhava eva) bears witness (sākṣī) to this (atra). In the case of other (realities, such as) Māyā, Prakṛti, etc. (anyasya tu māyā-prakṛti-ādeḥ), which are (generally considered as) distinct from the Light of Consciousness (cit-prakāśa-bhinnasya), being devoid of (such) Light (aprakāśamānatvena), they are not causes --lit. causality-- anywhere (na kvacid api hetutvam) because they do not exist (asattvāt). But (tu) if they are manifest (prakāśamānatve), (then) they have the nature of Light (prakāśa-rūpā) since they are identical with Light (prakāśa-aikātmyāt). Citi --Śakti-- (citiḥ) Herself/alone (eva) is the cause (hetuḥ), and not (na tu) those other things (asau kaścid). For this very reason (atas eva), space, time and form (deśa-kāla-ākārāḥ), manifested and animated by Her (etad-sṛṣṭāḥ etad-anuprāṇitāḥ ca), are not able to penetrate (na... bhettum alam) Her essential nature (etad-svarūpam). (Why? «Because) this (iti... iyam) essential nature (of Hers is) omnipresent, eternal, and utterly perfect and full (vyāpaka-nitya-udita-paripūrṇa-rūpā... iti)». This (etad) is obtainable from the meaning (of the first aphorism) (artha-labhyam eva).

An objection (nanu): (If) the world (jagat api) is distinct (bhinnam) from Consciousness (citaḥ), (then) it is nothing at all (na eva kiñcid). But (ca) in the case of unity (between the world and Consciousness, then) (abhede) how (katham) is it said (that there exists) (ucyate) (between them) the relation of cause and effect (hetu-hetumat-bhāvaḥ)? (The answer to this question is:) «The Holy (bhagavatī) Consciousness Itself (cit eva), transparent and free (svaccha-svatantra-rūpā), appears brilliantly (aphurati) as the multiple and countless worlds (tad-tad-ananta-jagat-ātmanā... iti)» — This (ayam), in the highest sense (etāvat-parama-arthaḥ), (constitutes) the relation of cause and effect (kārya-kāraṇa-bhāvaḥ). And (ca) because (yatas) She --Citi or Śakti-- (iyam) Herself (eva) is the cause (hetuḥ) of the siddhi or manifestation (siddhau prakāśane) of the universe consisting of knowers, knowledge/means of knowledge and knowable objects (pramātṛ-pramāṇa-prameya-mayasya viśvasya), therefore (tatas) a miserable means of proof (pramāṇa-varākam) is not (na) suitable (upayuktam) or (vā) appropriate (upapannam) for proving (siddhau) Her nature which is independent, indivisible and self-luminous (asyāḥ svatantra-aparicchinna-sva-prakāśa-rūpāyāḥ). That (very thing) (tad) has been said (uktam) in the Trikasāra (trikasāre) —

«Just as (yadvat) (when) one tries (īhate) to jump (laṅghitum) with his foot (sva-padā) over the shadow of his own head (sva-śiras-chāyām), (the shadow of) the head (śiras) is not (na syāt) in the place (where) the foot (steps) (pāda-uddeśe), similarly (tathā) (it occurs with) this (iyam) Baindavī kalā --the power that Consciousness has to remain always as the Knower-- (baindavī kalā... iti)».

And (ca) since (yatas) She --Citi or Śakti-- (iyam) (is) the cause (hetu) of the siddhi (siddhau), (which includes) saṁhāra --dissolution or withdrawal-- (ca saṁhāre) —whose nature is to produce (āpādana-ātmani) identity with the Supreme (Reality) Non-Dual (para-advaya-sāmarasya)—, (She is) consequently (tatas eva) independent (svatantrā). When the Free One is recognized (pratyabhijñāta-svātantryā satī), (She is also) the cause (hetuḥ) of all achievements whose natures are worldly enjoyment and Liberation (bhoga-mokṣa-svarūpāṇām viśva-siddhīnām) — By repetition (āvṛttyā), (this first aphorism also) should be explained in this way (iti... vyākhyeyam) --that is, translating «siddhi» as the achievements of worldly enjoyment and Liberation--.

Moreover (api ca), the universe (viśvam) (is composed of realities such as) blue color, pleasure, body, vital energy, etc. (nīla-sukha-deha-prāṇa-ādi). That which (yā... sā eva) (is) the siddhi or establishment (siddhiḥ) of that --of the universe-- (tasya) (constitutes) the hetu (hetu) —(that is,) the means (upāyaḥ) for realizing Her (parijñāne... yasyāḥ)—. (Such siddhi is) a penetration into the Subject or Knower that is full of Vimarśa (vimarśa-maya-pramātṛ-āveśaḥ) by means of a gradual and successive act of mounting from pramāṇa or knowledge (pramāṇa-upāroha-krameṇa). By this --by «means»-- (anena ca) an easy means (sukha-upāyatvam) was meant (uktam). As has been said (yad uktam) in the most venerable Vijñānabhairava (śrī-vijñāna-bhaṭṭārake) —

"The consciousness of object and subject (grāhya-grāhaka-saṁvittiḥ) is common (sāmānyā) for all embodied (beings) (sarva-dehinām). But (tu) in the case of yogī-s (yoginām), this (ayam) (is) the distinction (viśeṣaḥ): (There is) attention (sāvadhānatā) to the relationship (between subject and object) (sambandhe... iti) --in short, the yogī is aware that the subject is the origin of the object--."

«Citi» --Śakti-- (citiḥ... iti): The singular number (eka-vacanam) denotes (abhidadhat) that She is not divided by space, time, etc. (deśa-kāla-ādi-anavacchinnatām), (and as a result) indicates (vyanakti) the unreality (avāstavatām) of all dualistic doctrines (samasta-bheda-vādānām). The word «svatantrā» --independent-- (svatantra-śabdaḥ) (in the aphorism,) proclaiming (ācakṣāṇaḥ) disparity with respect to the doctrine of Brahma (brahma-vāda-vailakṣaṇyam), announces (brūte) that the essence of Consciousness is the Great Power --that is, Śakti-- (citaḥ māheśvarya-sāratām). The word «viśva», etc. (viśvaḥ iti-ādi-padam) expresses (āha) that (Citi) has all Power (aśeṣa-śaktitvam), is the cause of everything (sarva-kāraṇatvam), becomes an easy means (for Liberation) (sukha-upāyatvam), and (ca) constitutes (in fact) the Great Fruit --Liberation itself-- (mahā-phalam)||1||

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 Aphorism 2

ननु विश्वस्य यदि चितिर्हेतुस्तदस्या उपादानाद्यपेक्षायां भेदवादापरित्यागः स्यात् — इत्याशङ्क्य आह—

स्वेच्छया स्वभित्तौ विश्वमुन्मीलयति॥२॥

स्वेच्छया न तु ब्रह्मादिवदन्येच्छेया तयैव च न तूपादानाद्यपेक्षया — एवं हि प्रागुक्तस्वातन्त्र्यहान्या चित्त्वमेव न घटेत — स्वभित्तौ न त्वन्यत्र क्वापि प्राग्निर्णीतं विश्वं दर्पणे नगरवदभिन्नमपि भिन्नमिवोन्मीलयति। उन्मीलनं चावस्थितस्यैव प्रकटीकरणम् — इत्यनेन जगतः प्रकाशैकात्म्येनावस्थानमुक्तम्॥२॥

Nanu viśvasya yadi citirhetustadasyā upādānādyapekṣāyāṁ bhedavādāparityāgaḥ syāt — Ityāśaṅkya āha—

Svecchayā svabhittau viśvamunmīlayati||2||

Svecchayā na tu brahmādivadanyeccheyā tayaiva ca na tūpādānādyapekṣayā — Evaṁ hi prāguktasvātantryahānyā cittvameva na ghaṭeta — svabhittau na tvanyatra kvāpi prāgnirṇītaṁ viśvaṁ darpaṇe nagaravadabhinnamapi bhinnamivonmīlayati| Unmīlanaṁ cāvasthitasyaiva prakaṭīkaraṇam — Ityanena jagataḥ prakāśaikātmyenāvasthānamuktam||2||

An objection (nanu): If (yadi) Citi --Śakti-- (citiḥ) (is) the cause (hetuḥ) of the universe (viśvasya), then (tad) since She would need to be the material cause, etc. (asyāḥ upādāna-ādi-apekṣāyām), there would be no abandonment of the dualistic doctrine (bheda-vāda-aparityāgaḥ syāt) — After objecting thus (Iti āśaṅkya), (Kṣemarāja) said (the following in response) (āha):

Through Her own Will (Power) (sva-icchayā), She --i.e. «Citi»-- unfolds (unmīlayati) the universe (viśvam) on Her own Canvas (sva-bhittau)||2||

Through Her own (Power of) Will (sva-icchayā), and not (na tu) through the will of another (anya-iccheyā), as (the followers of the philosophy) of Brahma, etc. (maintain) (brahma-ādi-vat). Likewise (ca), (this unfolding of the universe is produced) by Herself (tayā eva), and not (na tu) by --lit. with reference to-- a material cause, etc. (upādāna-ādi-apekṣayā). In this manner (evam hi), if there were an omission of the aforementioned Freedom (prāk-ukta-svātantrya-hānyā), the state of «Cit» --Consciousness-- (in Citi Herself) (cittvam eva) would simply not be possible (na ghaṭeta). She --Citi-- unfolds (unmīlayati) the universe (viśvam) previously determined (prāk-nirṇītam) upon Her own Canvas (sva-bhittau) —and not (na tu) elsewhere (anyatra kvāpi)— as if it were a city (nagara-vat) (reflected) in a mirror (darpaṇe), which although not distinct (abhinnam api) (from the original city,) appears to be different (bhinnam iva). And (ca) the unfolding (of the universe) (unmīlanam) (is only) the act of making visible (prakaṭīkaraṇam) what already remained (in Her) (avasthitasya eva). In this way (iti), by this --by the previous sentence-- (anena) it is mentioned (uktam) that the existence (avasthānam) of the universe (jagataḥ) is identical with (Her) Light (prakāśa-aikātmyena)||2||

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 Aphorism 3

अथ विश्वस्य स्वरूपं विभागेन प्रतिपादयितुमाह—

तन्नानानुरूपग्राह्यग्राहकभेदात्॥३॥

तद् विश्वं नाना — अनेकप्रकारम्। कथम् — अनुरूपाणाम् — परस्परौचित्यावस्थितीनां ग्राह्याणां ग्राहकाणां च भेदात् — वैचित्र्यात्। तथा च सदाशिवतत्त्वेऽहन्ताच्छादितास्फुटेदन्तामयं यादृशं परापररूपं विश्वं ग्राह्यं तादृगेव श्रीसदाशिवभट्टारकाधिष्ठितो मन्त्रमहेश्वराख्यः प्रमातृवर्गः परमेश्वरेच्छावकल्पिततथावस्थानः। ईश्वरतत्त्वे स्फुटेदन्ताहन्तासामानाधिकरण्यात्म यादृग्विश्वं ग्राह्यं तथाविध एवेश्वरभट्टारकाधिष्ठितो मन्त्रेश्वरवर्गः। विद्यापदे श्रीमदनन्तभट्टारकाधिष्ठिता बहुशाखावान्तरभेदभिन्ना यथाभूता मन्त्राः प्रमातारस्तथाभूतमेव भेदैकसारं विश्वमपि प्रमेयम्। मायोर्ध्वे यादृशा विज्ञानाकलाः कर्तृताशून्यशुद्धबोधात्मानस्तादृगेव तदभेदसारं सकलप्रलयाकलात्मकपूर्वावस्थापरिचितमेषां प्रमेयम्। मायायां शून्यप्रमातॄणां प्रलयकेवलिनां स्वोचितं प्रलीनकल्पं प्रमेयम्। क्षितिपर्यन्तावस्थितानां तु सकलानां सर्वतो भिन्नानां परिमितानां तथाभूतमेव प्रमेयम्। तदुत्तीर्णशिवभट्टारकस्य प्रकाशैकवपुषः प्रकाशैकरूपा एव भावाः। श्रीमत्परमशिवस्य पुनर्विश्वोत्तीर्णविश्वात्मकपरमानन्दमयप्रकाशैकघनस्यैवंविधमेव शिवादिधरण्यन्तमखिलमभेदेनैव स्फुरति न तु वस्तुतोऽन्यत्किञ्चिद्ग्राह्यं ग्राहकं वापि तु श्रीपरमशिवभट्टारक एवेत्थं नानावैचित्र्यसहस्रैः स्फुरति — इत्यभिहितप्रायम्॥३॥

Atha viśvasya svarūpaṁ vibhāgena pratipādayitumāha—

Tannānānurūpagrāhyagrāhakabhedāt||3||

Tad viśvaṁ nānā — Anekaprakāram| Katham — Anurūpāṇām — parasparaucityāvasthitīnāṁ grāhyāṇāṁ grāhakāṇāṁ ca bhedāt — vaicitryāt| Tathā ca sadāśivatattve'hantācchāditāsphuṭedantāmayaṁ yādṛśaṁ parāpararūpaṁ viśvaṁ grāhyaṁ tādṛgeva śrīsadāśivabhaṭṭārakādhiṣṭhito mantramaheśvarākhyaḥ pramātṛvargaḥ parameśvarecchāvakalpitatathāvasthānaḥ| Īśvaratattve sphuṭedantāhantāsāmānādhikaraṇyātma yādṛgviśvaṁ grāhyaṁ tathāvidha eveśvarabhaṭṭārakādhiṣṭhito mantreśvaravargaḥ| Vidyāpade śrīmadanantabhaṭṭārakādhiṣṭhitā bahuśākhāvāntarabhedabhinnā yathābhūtā mantrāḥ pramātārastathābhūtameva bhedaikasāraṁ viśvamapi prameyam| Māyordhve yādṛśā vijñānākalāḥ kartṛtāśūnyaśuddhabodhātmānastādṛgeva tadabhedasāraṁ sakalapralayākalātmakapūrvāvasthāparicitameṣāṁ prameyam| Māyāyāṁ śūnyapramātṝṇāṁ pralayakevalināṁ svocitaṁ pralīnakalpaṁ prameyam| Kṣitiparyantāvasthitānāṁ tu sakalānāṁ sarvato bhinnānāṁ parimitānāṁ tathābhūtameva prameyam| Taduttīrṇaśivabhaṭṭārakasya prakāśaikavapuṣaḥ prakāśaikarūpā eva bhāvāḥ| Śrīmatparamaśivasya punarviśvottīrṇaviśvātmakaparamānandamayaprakāśaikaghanasyaivaṁvidhameva śivādidharaṇyantamakhilamabhedenaiva sphurati na tu vastuto'nyatkiñcidgrāhyaṁ grāhakaṁ vāpi tu śrīparamaśivabhaṭṭāraka evetthaṁ nānāvaicitryasahasraiḥ sphurati — Ityabhihitaprāyam||3||

Now (atha), to explain (pratipādayitum) the essential nature (sva-rūpam) of the universe (viśvasya) in detail (vibhāgena), (the author) said (āha):

That --i.e. "the universe"-- (tad) (is) multiple because of the differentiation of (reciprocally) adapted objects or knowables (and) experients or subjects (nānā-anurūpa-grāhya-grāhaka-bhedāt)||3||

That (tad), the universe (viśvam), (is) multiple (nānā) —(appears) in many ways (aneka-prakāram)—. How (katham)? On account of the differentiation (bhedāt) (or) multiplicity (vaicitryāt) of objects (grāhyāṇām) and (ca) subjects (grāhakāṇām) that are «anurūpa» (anurūpāṇām), (namely,) that are in a state of mutual adaptation --lit. fitness/suitability-- (paraspara-aucitya-avasthitīnām). Likewise (tathā ca), just as (yādṛśam) in the category Sadāśiva (sadāśiva-tattve), the universe (viśvam) (appears as) an object (grāhyam) whose nature is unity in diversity --lit. mixture of supreme and non-supreme-- (para-apara-rūpam), (and) which consists of a blurry condition of This covered by the condition of I (ahantā-ācchādita-asphuṭa-idantā-mayam), similarly (tādṛk eva) (you also find there) the group of knowers (pramātṛ-vargaḥ) called great lords of Mantra (mantra-mahā-īśvara-ākhyaḥ) presided over by the venerable Sadāśivabhaṭṭāraka (śrī-sadāśiva-bhaṭṭāraka-adhiṣṭhitaḥ), (and) whose existence has been accordingly prepared by the Will of the Supreme Lord (parama-īśvara-icchā-avakalpita-tathā-avasthānaḥ). Just as (yādṛk) in the category Īśvara (īśvara-tattve), the universe (viśvam) (appears as) an object (grāhyam) in which there is a correlation of a sharp condition of I and a sharp condition of This (sphuṭa-idantā-ahantā-sāmānādhikaraṇya-ātma), similarly (tathāvidhaḥ eva), (you also find there) the group of lords of Mantra (mantra-īśvara-vargaḥ) presided over by Īśvarabhaṭṭāraka (īśvara-bhaṭṭāraka-adhiṣṭhitaḥ). Just as (yathābhūtāḥ) in the state of Sadvidyā (vidyā-pade) (you find) the knowers (called) Mantra-s (mantrāḥ pramātāraḥ), divided into different classes (together with) many (other) ramifications (bahu-śākhā-avāntara-bheda-bhinnāḥ), presided over by the venerable Anantabhaṭṭāraka (śrīmat-anantabhaṭṭāraka-adhiṣṭhitāḥ), so also (tathābhūtam eva) (you discover that) the universe also (viśvam api) (appears as) an object (prameyam) whose sole essence is differentiation (bheda-eka-sāram). In the same way that (yādṛśā) above Māyā (māyā-ūrdhve) (and below Sadvidyā are) the Vijñānākala-s (vijñānākalāḥ) who are pure Consciousness devoid of agency --of doership-- (kartṛtā-śūnya-śuddha-bodha-ātmānaḥ), in the same way (tādṛk eva), (below Māyā and in Māyā itself, you also find) their --of the Vijñānākala-s-- (eṣām) object (prameyam) whose essence is unity with them (tad-abheda-sāram), (and) which is known to them from previous existences (and) consists of Sakala-s and Pralayākala-s (sakala-pralayākala-ātmaka-pūrva-avasthā-paricitam). In Māyā (māyāyām) (is) the object (prameyam) of the Pralayakevalī-s (pralayakevalinām) (or) knowers of the void (śūnya-pramātṝṇām), which is equal to unconsciousness (pralīna-kalpam) (and consequently) appropriate for them (sva-ucitam). The object (prameyam) of the Sakala-s (sakalānām), who are completely varied (sarvatas bhinnānām), limited (parimitānām), (and) who are stationed (in the area that) ends in the earth element (kṣiti-paryanta-avasthitānām tu), is such (as they themselves --varied and limited--) (tathābhūtam eva). (However,) in the case of the Holy Śiva who is beyond those (previous knowers) (tad-uttīrṇa-śiva-bhaṭṭārakasya), since Light is His sole essence (prakāśa-eka-vapuṣaḥ), (he has) States (bhāvāḥ) that are only Light (prakāśa-eka-rūpāḥ). However (punar), in the case of the Glorious Paramaśiva (śrīmat-parama-śivasya), who is a compact mass of Light consisting of the Highest Bliss that is both immanent and transcendent with respect to the universe (viśva-uttīrṇa-viśva-ātmaka-parama-ānanda-maya-prakāśa-eka-ghanasya), such (universe), entirely (evaṁvidham eva... akhilam), beginning in Śiva and ending in the earth element (śiva-ādi-dharaṇī-antam) appears dazzlingly (sphurati) in unity (with Him) (abhedena eva). (In His State,) there does not truly exist any other (na tu vastutas anyat kiñcid) object (grāhyam) or (vā) subject (grāhakam), but rather (api tu) only the Most Venerable Paramaśiva (śrī-paramaśiva-bhaṭṭārakaḥ eva) (exists there). In this manner (ittham), He appears (sphurati) as thousands of multiple varieties (nānā-vaicitrya-sahasraiḥ). This is, for the most part, what was intended (by the previous teaching) (iti abhihita-prāyam)||3||

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 Aphorism 4

यथा च भगवान्विश्वशरीरस्तथा

चितिसङ्कोचात्मा चेतनोऽपि सङ्कुचितविश्वमयः॥४॥

श्रीपरमशिवः स्वात्मैक्येन स्थितं विश्वं सदाशिवाद्युचितेन रूपेणावबिभासयिषुः पूर्वं चिदैक्याख्यातिमयानाश्रितशिवपर्यायशून्यातिशून्यात्मतया प्रकाशाभेदेन प्रकाशमानतया स्फुरति ततश्चिद्रसाश्यानतारूपाशेषतत्त्वभुवनभावतत्तत्प्रमात्राद्यात्मतयापि प्रथते। यथा चैवं भगवान्विश्वशरीरस्तथा चितिसङ्कोचात्मा सङ्कुचितचिद्रूपश्चेतनो ग्राहकोऽपि वटधानिकावत्सङ्कुचिताशेषविश्वरूपः। तथा च सिद्धान्तवचनम्

विग्रहो विग्रही चैव सर्वविग्रहविग्रही।

इति। त्रिशिरोमतेऽपि

सर्वदेवमयः कायस्तं चेदानीं शृणु प्रिये।
पृथिवी कठिनत्वेन द्रवत्वेऽम्भः प्रकीर्तितम्॥

इत्युपक्रम्य

त्रिशिरोभैरवः साक्षाद्व्याप्य विश्वं व्यवस्थितः॥

इत्यन्तेन ग्रन्थेन ग्राहकस्य सङ्कुचितविश्वमयत्वमेव व्याहरति।

अयं चात्राशयः - ग्राहकोऽप्ययं प्रकाशैकात्म्येनोक्तागमयुक्त्या च विश्वशरीरशिवैकरूप एव केवलं तन्मायाशक्त्यानभिव्यक्तस्वरूपत्वात्सङ्कुचित इवाभाति सङ्कोचोऽपि विचार्यमाणश्चिदैकात्म्येन प्रथमानत्वाच्चिन्मय एवान्यथा तु न किञ्चित् - इति सर्वो ग्राहको विश्वशरीरः शिवभट्टारक एव। तदुक्तं मयैव

अख्यातिर्यदि न ख्याति ख्यातिरेवावशिष्यते।
ख्याति चेत्ख्यातिरूपत्वात्ख्यातिरेवावशिश्यते॥

इति। अनेनैवाशयेन श्रीस्पन्दशास्त्रेषु

यस्मात्सर्वमयो जीवः... ।

इत्युपक्रम्य

शब्दार्थचिन्तासु न सावस्था न यः शिवः॥

इत्यादिना शिवजीवयोरभेद एवोक्तः। एतत्तत्त्वपरिज्ञानमेव मुक्तिरेतत्तत्त्वापरिज्ञानमेव च बन्धः - इति भविष्यत्येवैतत्॥४॥

Yathā ca bhagavānviśvaśarīrastathā

Citisaṅkocātmā cetano'pi saṅkucitaviśvamayaḥ||4||

Śrīparamaśivaḥ svātmaikyena sthitaṁ viśvaṁ sadāśivādyucitena rūpeṇāvabibhāsayiṣuḥ pūrvaṁ cidaikyākhyātimayānāśritaśivaparyāyaśūnyātiśūnyātmatayā prakāśābhedena prakāśamānatayā sphurati tataścidrasāśyānatārūpāśeṣatattvabhuvanabhāvatattatpramātrādyātmatayāpi prathate| Yathā caivaṁ bhagavānviśvaśarīrastathā citisaṅkocātmā saṅkucitacidrūpaścetano grāhako'pi vaṭadhānikāvatsaṅkucitāśeṣaviśvarūpaḥ| Tathā ca siddhāntavacanam

Vigraho vigrahī caiva sarvavigrahavigrahī|

iti| Triśiromate'pi

Sarvadevamayaḥ kāyastaṁ cedānīṁ śṛṇu priye|
Pṛthivī kaṭhinatvena dravatve'mbhaḥ prakīrtitam||

Ityupakramya

Triśirobhairavaḥ sākṣādvyāpya viśvaṁ vyavasthitaḥ||

Ityantena granthena grāhakasya saṅkucitaviśvamayatvameva vyāharati|

Ayaṁ cātrāśayaḥ - grāhako'pyayaṁ prakāśaikātmyenoktāgamayuktyā ca viśvaśarīraśivaikarūpa eva kevalaṁ tanmāyāśaktyānabhivyaktasvarūpatvātsaṅkucita ivābhāti saṅkoco'pi vicāryamāṇaścidaikātmyena prathamānatvāccinmaya evānyathā tu na kiñcit - Iti sarvo grāhako viśvaśarīraḥ śivabhaṭṭāraka eva| Taduktaṁ mayaiva

Akhyātiryadi na khyāti khyātirevāvaśiṣyate|
Khyāti cetkhyātirūpatvātkhyātirevāvaśiśyate||

iti| Anenaivāśayena śrīspandaśāstreṣu

Yasmātsarvamayo jīvaḥ... |

ityupakramya

Tena śabdārthacintāsu na sāvasthā na yaḥ śivaḥ||

ityādinā śivajīvayorabheda evoktaḥ| Etattattvaparijñānameva muktiretattattvāparijñānameva ca bandhaḥ - Iti bhaviṣyatyevaitat||4||

And (ca) just as (yathā) the Lord (bhagavān) has the universe as His (own) Body (viśva-śarīraḥ), in a similar manner (tathā):

The individual experient (cetanaḥ), in whom there is contraction of Citi (citi-saṅkoca-ātmā), also (api) has the universe as his body, but in a contracted way (saṅkucita-viśva-mayaḥ)||4||

The Glorious Paramaśiva (śrī-parama-śivaḥ), desiring to manifest (avabibhāsayiṣuḥ) the universe (viśvam) --which remains (sthitam) in unity with His own Self --with the Self of Paramaśiva-- (sva-ātma-aikyena)-- in the appropriate form of Sadāśiva, etc. (sadāśiva-ādi-ucitena rūpeṇa), first (pūrvam) appears sparklingly (prakāśamānatayā sphurati) in unity with the Light (of Consciousness) (prakāśa-abhedena) (but) more void than void (itself, a phase which is denoted) by the term «Anāśritaśiva» (and) is full of a lack of perception of unity with Consciousness (cit-aikya-akhyāti-maya-anāśrita-śiva-paryāya-śūnya-atiśūnya-ātmatayā). After that (tatas), He expands (prathate) even (api) as all principles/categories, worlds, entities, the various experients/knowers and so forth, which are the coagulation of the sap and vigor of Consciousness (cit-rasa-āśyānatā-rūpa-aśeṣa-tattva-bhuvana-bhāva-tad-tad-pramātṛ-ādi-ātmatayā). Just as (yathā ca) the Lord (bhagavān) has in this way the universe as if it were His own Body (evam... viśva-śarīraḥ), so too (tathṣ) the «cetana» (cetanaḥ) —the individual experient/knower (grāhakaḥ api)— (is) «citisaṅkocātmā» (citi-saṅkoca-ātmā) —one who has Citi or Consciousness contracted (saṅkucita-cit-rūpaḥ)— (and) has the form of the entire universe (but) contracted (saṅkucita-aśeṣa-viśva-rūpaḥ), in the same way that the banyan tree is (contracted) within (its) seed (vaṭa-dhānikā-vat). Thus (tathā ca) it is expressed by the settled doctrine (of this philosophy) (siddhānta-vacanam):

«A body (vigrahaḥ) and (ca eva) an embodied one (vigrahī) (imply) all bodies and embodied ones (sarva-vigraha-vigrahī... iti)»

(The same thing is said) also (api) in the Triśiromata (triśiromata), beginning with (upakramya):

«Now (īdānīm), O Dear One (priye)!, listen (śṛṇu) to this --lit. to that-- (tam): The body (kāyaḥ) which consists of all gods (sarva-deva-mayaḥ) is called --I expected "prakīrtitaḥ"-- (prakīrtitam) earth (pṛthivī) since it is endowed with solidity (kaṭhinatvena), (and) water (ambhas) since it possesses fluidity (dravatve... iti)»

and ending the book with (antena granthena):

«The Three-Headed Bhairava (tri-śiras-bhairavaḥ) in person --directly-- (sākṣāt) continues penetrating (vyāpya... vyavasthitaḥ) the universe (viśvam... iti)»

(the author) --that is, Kṣemarāja himself-- declares (vyāharati) that the limited individual has the universe (as his body, but) contracted (grāhakasya saṅkucita-viśva-mayatvam eva).

And (ca), with reference to this (topic) (atra), this (ayam) (is) the meaning (āśayaḥ): This (ayam) individual knower (grāhakaḥ) is also someone whose sole nature is Śiva whose Body is the universe (viśva-śarīra-śiva-eka-rūpaḥ eva), (which is proved) by means of his identity with the Light (prakāśa-aikātmyena) and (ca) by means of the reasoning (presented) in the revealed scriptures mentioned above (uktāgamayuktyā). Only (kevalam) through His Māyāśakti --the Absolute Freedom of the Lord by means of which He generates duality where there is none-- (tad-māyā-śaktyā), (the individual knower) appears (ābhāti) as (iva) contracted (saṅkucitaḥ) since his essential nature is not manifest (anabhivyakta-svarūpatvāt). (On the other hand,) even (api) the contraction (saṅkocaḥ), when examined (vicāryamāṇaḥ), (also) consists only of Consciousness (cit-mayaḥ eva) because it expands (prathamānatvāt) in unity with Consciousness (cit-aikātmyena). Otherwise (anyathā), it is certainly nothing (tu na kiñcid) — In this manner (iti), all limited individuals or individual knowers (sarvaḥ grāhakaḥ) (are) only the adorable Śiva (śiva-bhaṭṭārakaḥ eva) whose Body is the universe (viśva-śarīraḥ). I myself have said (uktam mayā eva) that (tad) (elsewhere:)

If (yadi) «akhyāti» --primordial ignorance-- (akhyāti) does not become manifested --lit. does not declare-- (na khyāti), (then,) only «khyāti» --knowledge-- (khyātiḥ eva) remains (avaśiṣyate). (But,) if (ced) («akhyāti») becomes manifested (khyāti), (then,) as its nature is «khyāti» (khyāti-rūpatvāt), only «khyāti» (khyātiḥ eva) remains (avaśiṣyate... iti).

With this intention (anena eva āśayena) it has been mentioned (uktaḥ) the unity (abhedaḥ) of Śiva and jīva --of Śiva and the individual soul-- (śiva-jīvayoḥ) in the venerable Spandakārikā-s (śrī-spanda-śāstreṣu), beginning with (upakramya):

"Because (yasmāt) the individual soul (jīvaḥ) is identical (mayaḥ) to everything (sarva)..."

(and ending with:)

"... therefore (tena), there is no (na) state (sā avasthā) that (yā) is not (na) Śiva (śivaḥ), (whether) in word, object (or) thought (śabda-artha-cintāsu)..."

etc. (iti-ādinā) --See Spandakārikā-s 2.3-4--.

The knowledge of this Truth (etad-tattva-parijñānam eva) (is) Liberation (muktiḥ), and (ca) the ignorance of this Truth (etad-tattva-aparijñānam eva) (is) bondage (bandhaḥ). Thus (iti), this topic will be spoken of later --lit. «this will occur»-- (bhaviṣyati eva etad)||4||

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 Aphorism 5

ननु ग्राहकोऽयं विकल्पमयः विकल्पनं च चित्तहेतुकं सति च चित्ते कथमस्य शिवात्मकत्वम् - इति शङ्कित्वा चित्तमेव निर्णेतुमाह

चितिरेव चेतनपदादवरूढा चेत्यसङ्कोचिनी चित्तम्॥५॥

न चित्तं नामान्यत्किञ्चिदपि तु सैव भगवती तत्। तथा हि सा स्वं स्वरूपं गोपयित्वा यदा सङ्कोचं गृह्णाति तदा द्वयी गतिः कदाचिदुल्लसितमपि सङ्कोचं गुणीकृत्य चित्प्राधान्येन स्फुरति कदाचित्सङ्कोचप्रधानतया। चित्प्राधान्यपक्षे सहजे प्रकाशमात्रप्रधानत्वे विज्ञानाकलता प्रकाशपरामर्शप्रधानत्वे तु विद्याप्रमातृता। तत्रापि क्रमेण सङ्कोचस्य तनुतायामीशसदाशिवानाश्रितरूपता। समाधिप्रयत्नोपार्जिते तु चित्प्रधानत्वे शुद्धाध्वप्रमातृता क्रमात्क्रमं प्रकर्षवती। सङ्कोचप्राधान्ये तु शून्यादिप्रमातृता। एवमवस्थिते सति चितिरेव सङ्कुचितग्राहकरूपा चेतनपदादवरूढा - अर्थग्रहणोन्मुखी सती चेत्येन - नीलसुखादिना सङ्कोचिन्युभयसङ्कोचसङ्कुचितैव चित्तम्। तथा च -

स्वाङ्गरूपेषु भावेषु पत्युर्ज्ञानं क्रिया च या।
मायातृतीये ते एव पशोः सत्त्वं रजस्तमः॥

इत्यादिना स्वातन्त्र्यात्मा चितिशक्तिरेव ज्ञानक्रियामायाशक्तिरूपा पशुदशायां सङ्कोचप्रकर्षात्सत्त्वरजस्तमःस्वभावचित्तात्मतया स्फुरति - इति श्रीप्रत्यभिज्ञायामुक्तम्। अत एव श्रीतत्त्वगर्भस्तोत्रे विकल्पदशायामपि तात्त्विकस्वरूपसद्भावात्तदनुसरणाभिप्रायेणोक्तम्

अत एव तु ये केचित्परमार्थानुसारिणः।
तेषां तत्र स्वरूपस्य स्वज्योतिष्ट्वं न लुप्यते॥

इति॥५॥

Nanu grāhako'yaṁ vikalpamayaḥ vikalpanaṁ ca cittahetukaṁ sati ca citte kathamasya śivātmakatvam - Iti śaṅkitvā cittameva nirṇetumāha

Citireva cetanapadādavarūḍhā cetyasaṅkocinī cittam||5||

Na cittaṁ nāmānyatkiñcidapi tu saiva bhagavatī tat| Tathā hi sā svaṁ svarūpaṁ gopayitvā yadā saṅkocaṁ gṛhṇāti tadā dvayī gatiḥ kadācidullasitamapi saṅkocaṁ guṇīkṛtya citprādhānyena sphurati kadācitsaṅkocapradhānatayā| Citprādhānyapakṣe sahaje prakāśamātrapradhānatve vijñānākalatā prakāśaparāmarśapradhānatve tu vidyāpramātṛtā| Tatrāpi krameṇa saṅkocasya tanutāyāmīśasadāśivānāśritarūpatā| Samādhiprayatnopārjite tu citpradhānatve śuddhādhvapramātṛtā kramātkramaṁ prakarṣavatī| Saṅkocaprādhānye tu śūnyādipramātṛtā| Evamavasthite sati citireva saṅkucitagrāhakarūpā cetanapadādavarūḍhā - arthagrahaṇonmukhī satī cetyena - nīlasukhādinā saṅkocinyubhayasaṅkocasaṅkucitaiva cittam| Tathā ca -

Svāṅgarūpeṣu bhāveṣu patyurjñānaṁ kriyā ca yā|
Māyātṛtīye te eva paśoḥ sattvaṁ rajastamaḥ||

ityādinā svātantryātmā citiśaktireva jñānakriyāmāyāśaktirūpā paśudaśāyāṁ saṅkocaprakarṣātsattvarajastamaḥsvabhāvacittātmatayā sphurati - Iti śrīpratyabhijñāyāmuktam| Ata eva śrītattvagarbhastotre vikalpadaśāyāmapi tāttvikasvarūpasadbhāvāttadanusaraṇābhiprāyeṇoktam

Ata eva tu ye kecitparamārthānusāriṇaḥ|
Teṣāṁ tatra svarūpasya svajyotiṣṭvaṁ na lupyate||

iti||5||

An objection (nanu): This (ayam) limited knower (grāhakaḥ) consists of vikalpa --thoughts-- (vikalpa-mayaḥ), and (ca) vikalpa (vikalpanam) is occasioned by the mind (citta-hetukam). When there is mind (in him) (sati ca citte), how (katham) (could) the nature of Śiva (śiva-ātmakatvam) (be) his (asya)? Having thus (iti) raised the objection (śaṅkitvā), (the author) said (the following) (āha) to determine (nirṇetum) the mind itself (cittam eva) --that is, to define what the mind is--

It is Citi (citiḥ) alone (eva) (who), by descending from the stage of pure Consciousness (cetana-padāt-avarūḍhā), contracts Herself (assuming the form of) the object or knowable (cetya-saṅkocinī); (and it is also Citi who) becomes the mind (cittam)||5||

The mind (cittam... tad) is certainly nothing other than (na... nāma anyat kiñcid api tu) the Lady Herself --that is, Citi, the Goddess Śakti-- (sā eva bhagavatī). For example (tathā hi): When (yadā) She (sā), after concealing (gopayitvā) Her own essential nature (svam svarūpam), assumes (gṛhṇāti) contraction --limitation-- (saṅkocam), then (tadā) (She has) a twofold (dvayī) condition (gatiḥ) -- Sometimes (kadācid) (She,) after having turned the contraction that arises into (Her) attribute (ullasitam api saṅkocam guṇīkṛtya), shines forth clearly (sphurati) with predominance of Cit or Consciousness (cit-prādhānyena); (and also) sometimes (kadcid), (She unfolds) with predominance of contraction (saṅkoca-pradhānatayā). When there is predominance of only prakāśa --Śiva-- (prakāśa-mātra-pradhānatve) in the natural condition (of the Goddess) where Cit or Consciousness predominates (cit-prādhānya-pakṣe sahaje), (there takes place) the state of Vijñānākala (vijñāna-akalatā). But (tu) when there is predominance of prakāśa and vimarśa --of Śiva and Śakti-- (prakāśa-parāmarśa-pradhānatve), (there takes place then) the state of the Vidyāpramātā --in short, of the knower called Mantra, in the 5^th tattva-- (vidyā-pramātṛtā). Also there (tatra api), as the contraction gradually diminishes (krameṇa saṅkocasya tanutāyām), (there appear) the states of Īśa, Sadāśiva and Anāśritaśiva (īśa-sadāśiva-anāśrita-rūpatā). But (tu) when there is predominance of Cit or Consciousness acquired through the effort of samādhi or trance (samādhi-prayatna-upārjite... cit-pradhānatve), the state of knower of the pure course --of tattva-s 3, 4 and 5-- (śuddha-adhva-pramātṛtā) becomes very gradually preeminent (kramāt kramam prakarṣavatī). However (tu), when contraction/limitation predominates (saṅkoca-prādhānye), (there appears) the state of knower of the void, etc. (śūnya-ādi-pramātṛtā). When this is Her position --lit. when She remains thus-- (evam avasthite sati), Citi Herself (citiḥ eva), taking the form of the contracted knower (saṅkucita-grāhaka-rūpā), having descended (avarūḍhā) from the stage of pure Consciousness (cetana-padāt), (and) being oriented towards the grasping of objects (artha-grahaṇa-unmukhī satī), contracts (saṅkocinī) into the form of the knowable object (cetyena) --(such as) blue, pleasure, etc. (nīla-sukha-ādinā)--, (and) when it is limited by both contractions --internal and external-- (ubhaya-saṅkoca-saṅkucitā eva) (She turns into) the mind (cittam).

Accordingly (tathā ca) —

«They (te eva), Knowledge (jñānam) and (ca) Action (kriyā... yā), (along with) the third one, i.e. Māyā --viz. Māyāśakti and not the Māyātattva; Sanskrit is far-fetched here-- (māyā-tṛtīye) of the Lord (patyuḥ) with reference to things that constitute His own Body (sva-aṅga-rūpeṣu bhāveṣu), (are the three guṇa-s or qualities called) sattva (sattvam), rajas (rajas), (and) tamas (tamas) of the paśu --of the bound soul-- (paśoḥ)||»

etc. (iti-ādinā). The Free Citiśakti Herself (svātantrya-ātmā citi-śaktiḥ eva), whose form is Jñānaśakti, Kriyāśakti and Māyāśakti (jñāna-kriyā-māyā-śakti-rūpā), flashes forth (sphurati) as the mind whose essential nature is sattva, rajas and tamas (sattva-rajas-tamas-svabhāva-citta-ātmatayā) due to the intensity of contraction (saṅkoca-prakarṣāt) in the state of paśu --of the limited individual-- (paśu-daśāyām) — This is what has been said (above) (iti... uktam), in the (verse 4.4 of the) venerable Īśvarapratyabhijñākārikā (śrī-pratyabhijñāyām). For this reason (atas eva), since the True Self whose nature is Real (tāttvika-svarūpa-sadbhāvāt) (is present) even (api) in the state of vikalpa --that is, even while the mind thinks-- (vikalpa-daśāyām), it has been said (the following) (uktam) in the venerable Tattvagarbhastotra (śrī-tattva-garbha-stotre), with the aim of going after That --that is, after the True Self whose nature is Real-- (tad-anusaraṇa-abhiprāyeṇa):

«For this reason (ata eva tu), (in the case of) those who (ye kecid) (are) followers of the Highest Reality (parama-artha-anusāriṇaḥ), there --in any condition-- (tatra) the self-luminosity (sva-jyotiṣṭvam) of their essential nature (teṣām... svarūpasya... iti) does not disappear (na lupyate)»

||5||

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 Aphorism 6

चित्तमेव तु मायाप्रमातुः स्वरूपम् - इत्याह

तन्मयो मायाप्रमाता॥६॥

देहप्राणपदं तावच्चित्तप्रधानमेव शून्यभूमिरपि चित्तसंस्कारवत्येवान्यथा ततो व्युत्थितस्य स्वकर्तव्यानुधावनाभावः स्यात् - इति चित्तमय एव मायीयः प्रमाता। अमुनैवाशयेन शिवसूत्रेषु वस्तुवृत्तानुसारेण

चैतन्यमात्मा॥

इत्यभिधाय मायाप्रमातृलक्षणावसरे पुनः

चित्तमात्मा॥

इत्युक्तम्॥६॥

Cittameva tu māyāpramātuḥ svarūpam - Ityāha

Tanmayo māyāpramātā||6||

Dehaprāṇapadaṁ tāvaccittapradhānameva śūnyabhūmirapi cittasaṁskāravatyevānyathā tato vyutthitasya svakartavyānudhāvanābhāvaḥ syāt - Iti cittamaya eva māyīyaḥ pramātā| Amunaivāśayena śivasūtreṣu vastuvṛttānusāreṇa

Caitanyamātmā||

ityabhidhāya māyāpramātṛlakṣaṇāvasare punaḥ

Cittamātmā||

ityuktam||6||

The mind itself (cittam eva tu) is the essential nature (svarūpam) of the knower of Māyā (māyā-pramātuḥ) -- In this manner (iti), (the author) said (āha):

The limited experient ruled by Māyā (māyā-pramātā) consists of that --i.e. "of citta or mind"-- (tad-mayaḥ)||6||

(There is) truly (tāvat) predominance --I expected «pradhānatva»-- of the mind (citta-pradhānam eva) in the sphere of body and vital energy (deha-prāṇa-padam). Even (api) the stage of void (śūnya-bhūmiḥ) consists of residual impressions of the mind (citta-saṁskāravatī eva). Otherwise (anyathā), there would be (syāt) an absence of pursuit of one's own duties (sva-kartavya-anudhāvana-abhāvaḥ) on the part of the one who emerges (vyutthitasya) from that --from the stage of void-- (tatas) — In this way (iti), the mayic (māyīyaḥ) knower --he refers to Pralayākala-s and Sakala-s-- (pramātā) consists only of the mind (citta-maya eva). With that meaning and intention (amunā eva āśayena), in the Śivasūtra-s (śiva-sūtreṣu), in accordance with the real fact (vastu-vṛtta-anusāreṇa), after saying (abhidhāya) that (iti):

«Consciousness endowed with Absolute Freedom (caitanyam) (is) the Self (ātmā)»

it has been said (ukta) again (punar) that (iti):

«The mind (cittam) (is) the ātmā or self --lit. "that which moves", from "atatītyātmā"-- (ātmā)»

on the occasion (of speaking about) the characteristics of the knower rules by Māyā (māyā-pramātṛ-lakṣaṇa-avasare)||6||

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 Aphorism 7

अस्यैव सम्यक्स्वरूपज्ञानाद्यतो मुक्तिरसम्यक्तु संसारस्ततस्तिलश एतत्स्वरूपं निर्भङ्क्तुमाह

स चैको द्विरूपस्त्रिमयश्चतुरात्मा सप्तपञ्चकस्वभावः॥७॥

निर्णीतदृशा चिदात्मा शिवभट्टारक एवैक आत्मा न त्वन्यः कश्चित्प्रकाशस्य देशकालादिभिर्भेदायोगाज्जडस्य तु ग्राहकत्वानुपपत्तेः। प्रकाश एव यतः स्वातन्त्र्याद्गृहीतप्राणादिसङ्कोचः सङ्कुचितार्थग्राहकतामश्नुते ततोऽसौ प्रकाशरूपत्वसङ्कोचावभासवत्त्वाभ्यां द्विरूपः। आणवमायीयकार्ममलावृतत्वात्त्रिमयः। शून्यप्राणपुर्यष्टकशरीरस्वभावत्वाच्चतुरात्मा। सप्तपञ्चकानि - शिवादिपृथिव्यन्तानि पञ्चत्रिंशत्तत्त्वानि तत्स्वभावः। तथा शिवादिसकलान्तप्रमातृसप्तकस्वरूपश्चिदानन्देच्छाज्ञानक्रियाशक्तिरूपत्वेऽप्यख्यातिवशात्कलाविद्यारागकालनियतिकञ्चुकवलितत्वात्पञ्चकस्वरूपः। एवं च शिवैकरूपत्वेन पञ्चत्रिंशत्तत्त्वमयत्वेन प्रमातृसप्तकस्वभावत्वेन चिदादिशक्तिपञ्चकात्मकत्वेन चायं प्रत्यभिज्ञायमानो मुक्तिदोऽन्यथा तु संसारहेतुः॥७॥

Asyaiva samyaksvarūpajñānādyato muktirasamyaktu saṁsārastatastilaśa etatsvarūpaṁ nirbhaṅktumāha

Sa caiko dvirūpastrimayaścaturātmā saptapañcakasvabhāvaḥ||7||

Nirṇītadṛśā cidātmā śivabhaṭṭāraka evaika ātmā na tvanyaḥ kaścitprakāśasya deśakālādibhirbhedāyogājjaḍasya tu grāhakatvānupapatteḥ| Prakāśa eva yataḥ svātantryādgṛhītaprāṇādisaṅkocaḥ saṅkucitārthagrāhakatāmaśnute tato'sau prakāśarūpatvasaṅkocāvabhāsavattvābhyāṁ dvirūpaḥ| Āṇavamāyīyakārmamalāvṛtatvāttrimayaḥ| Śūnyaprāṇapuryaṣṭakaśarīrasvabhāvatvāccaturātmā| Saptapañcakāni - Śivādipṛthivyantāni pañcatriṁśattattvāni tatsvabhāvaḥ| Tathā śivādisakalāntapramātṛsaptakasvarūpaścidānandecchājñānakriyāśaktirūpatve'pyakhyātivaśātkalāvidyārāgakālaniyatikañcukavalitatvātpañcakasvarūpaḥ| Evaṁ ca śivaikarūpatvena pañcatriṁśattattvamayatvena pramātṛsaptakasvabhāvatvena cidādiśaktipañcakātmakatvena cāyaṁ pratyabhijñāyamāno muktido'nyathā tu saṁsārahetuḥ||7||

Because (yatas) Liberation (muktiḥ) (occurs) through a correct knowledge of His essential nature --that is, of the essential nature of the Self-- (asya eva samyak-svarūpa-jñānāt), (and because) Saṁsāra --Transmigration full of suffering-- (saṁsāraḥ) (occurs through an) incorrect (knowledge of His essential nature) (asamyak), therefore (tatas), in order to break (nirbhaṅktum) His essential nature (etad-svarūpam) into small fragments (tilaśas) (and in this way be able to analyze them better, the author) said (āha):

And (ca) (even though) He --i.e. «the Supreme Self»-- (saḥ) (is) One (ekaḥ), (He becomes) double (dvi-rūpaḥ), triple (tri-mayaḥ), fourfold (catur-ātmā) (and) of the nature of seven groups of five (sapta-pañcaka-svabhāvaḥ)||7||

From the standpoint of what has already been determined (nirṇīta-dṛśā), the Adorable Śiva Himself (śiva-bhaṭṭārakaḥ eva), consisting of Consciousness (cit-ātmā), (is) a single Self (ekaḥ ātmā), (and) no one else --or «no other»-- (na tu anyaḥ kaścid). (Why?) Since it is impossible to divide the Light (prakāśasya... bheda-ayogāt) through space, time, etc. (deśa-kāla-ādibhiḥ); (and also) since what is inert fails to be the state of a knowing subject --or «it is impossible for it to be the state of a knowing subject»-- (jaḍasya tu grāhakatva-anupapatteḥ). Since (yatas) the very Light (prakāśaḥ eva), through (Its) Absolute Freedom (svātantryāt), assumes the contraction/limitation of vital energy, etc. (gṛhīta-prāṇa-ādi-saṅkocaḥ), (and) attains (aśnute) the condition of knower of contracted/limited objects (saṅkucita-artha-grāhakatām), therefore (tatas), It --that very Light-- (asau) (becomes) twofold (dvi-rūpaḥ) as the nature of Light and as the condition of manifestor of contraction/limitation (prakāśa-rūpatva-saṅkoca-avabhāsavattvābhyām). (And,) since (that very Light) is covered by Āṇavamala, Māyīyamala and Kārmamala (āṇava-māyīya-kārma-mala-āvṛtatvāt), (It becomes) threefold (tri-mayaḥ). (Likewise,) because It has as Its nature the void, the vital energy, the subtle body and the physical body (śūnya-prāṇa-puryaṣṭaka-śarīra-svabhāvatvāt), (this Light becomes) fourfold (catur-ātmā). (Finally,) the seven groups of five (sapta-pañcakāni) — (Because that is) Its nature --of the Light-- (tad-svabhāvaḥ), (namely,) thirty-five principles (pañca-triṁśat-tattvāni), from Śiva to the earth element --in reality, this sums up to thirty-six principles-- (śiva-ādi-pṛthivī-antāni). Thus (tathā), (Its) nature is a group of seven knowers, from Śiva to Sakala (śiva-ādi-sakala-anta-pramātṛ-saptaka-svarūpaḥ), (and) although (api) (Its) form consists of the powers of Consciousness, Bliss, Will, Knowledge and Action (cit-ānanda-icchā-jñāna-kriyā-śakti-rūpatve), (this Light) has a fivefold nature (pañcaka-svarūpaḥ) because of «akhyāti» --lit. «because of the absence of an awareness», but here it means «because of the primordial ignorance [also called Āṇavamala]»-- (akhyāti-vaśāt) since It remains surrounded by the sheaths of Kalā, Vidyā, Rāga, Kāla and Niyati (kalā-vidyā-rāga-kāla-niyati-kañcuka-valitatvāt). In this way (evam ca), It --the Light of Consciousness-- (ayam) grants Liberation (mukti-daḥ) by being recognized as (pratyabhijñāyamānaḥ) having a single form (called) Śiva (śiva-eka-rūpatvena), which is composed of thirty-five principles (pañca-triṁśat-tattva-mayatvena), whose nature is seven knowers (pramātṛ-saptaka-svabhāvatvena), and (ca) which consists of five powers beginning with that of Consciousness (cit-ādi-śakti-pañcaka-ātmakatvena). Otherwise (anyathā tu), (It is only) a cause of Saṁsāra --Transmigration full of sufferings-- (saṁsāra-hetuḥ)||7||

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 Aphorism 8

एवं च

तद्भूमिकाः सर्वदर्शनस्थितयः॥८॥

सर्वेषां चार्वाकादिदर्शनानां स्थितयः - सिद्धान्तास्तस्यैतस्यात्मनो नटस्येव स्वेच्छावगृहीताः कृत्त्रिमा भूमिकाः। तथा च

चैतन्यविशिष्टं शरीरमात्मा।

इति चार्वाकाः।

नैयायिकादयो ज्ञानादिगुणगणाश्रयं बुद्धितत्त्वप्रायमेवात्मानं संसृतौ मन्यन्तेऽपवर्गे तु तदुच्छेदे शून्यप्रायम्।

अहंप्रतीतिप्रत्येयः सुखदुःखाद्युपाधिभिस्तिरस्कृत आत्मा - इति मन्वाना मीमांसका अपि बुद्धावेव निविष्टाः।

ज्ञानसन्तान एव तत्त्वम् - इति सौगता बुद्धिवृत्तिष्वेव पर्यवसिताः।

प्राण एवात्मा - इति केचिच्छ्रुत्यन्तविदः।

असदेवेदमासीत् - इत्यभावब्रह्मवादिनः शून्यभुवमवगाह्य स्थिताः।

माध्यमिका अप्येवमेव।

परा प्रकृतिर्भगवान्वासुदेवस्तद्विस्फुलिङ्गप्राया एव जीवाः - इति पाञ्चरात्राः परस्याः प्रकृतेः परिणामाभ्युपगमादव्यक्त एवाभिनिविष्टाः।

साङ्ख्यादयस्तु विज्ञानाकलप्रायां भूमिमवलम्बन्ते।

सदेवेदमग्र आसीत् - इतीश्वरतत्त्वपदमाश्रिता अपरे श्रुत्यन्तविदः।

शब्दब्रह्ममयं पश्यन्तीरूपमात्मतत्त्वम् - इति वैयाकरणाः श्रीसदाशिवपदमध्यासिताः। एवमन्यदप्यनुमन्तव्यम्। एतच्चागमेषु

बुद्धितत्त्वे स्थिता बौद्धा गुणेष्वेवार्हताः स्थिताः।
स्थिता वेदविदः पुंस्यव्यक्ते पाञ्चरात्रिकाः॥

इत्यादिना निरूपितम्।

विश्वोत्तीर्णमात्मतत्त्वम् - इति तान्त्रिकाः।

विश्वमयम् - इति कुलाद्याम्नायनिविष्टाः।

विश्वोत्तीर्णं विश्वमयं च - इति त्रिकादिदर्शनविदः।

एवमेकस्यैव चिदात्मनो भगवतः स्वातन्त्र्यावभासिताः सर्वा इमा भूमिकाः स्वातन्त्र्यप्रच्छादनोन्मीलनतारतम्यभेदिता अत एक एवैतावद्व्याप्तिक आत्मा। मितदृष्टयस्त्वंशांशिकासु तदिच्छयैवाभिमानं ग्राहिता येन देहादिषु भूमिषु पूर्वपूर्वप्रमातृव्याप्तिसारताप्रथायामप्युक्तरूपां महाव्याप्तिं परशक्तिपातं विना न लभन्ते। यथोक्तम्

वैष्णवाद्यास्तु ये केचिद्विद्यारागेण रञ्जिताः।
न विदन्ति परं देवं सर्वज्ञं ज्ञानशालिनम्॥

इति। तथा

भ्रमत्येव तान्माया ह्यमोक्षे मोक्षलिप्सया।

इति।

त आत्मोपासकाः शैवं न गच्छन्ति परं पदम्॥

इति च।

अपि च सर्वेषां दर्शनानां - समस्तानां नीलसुखादिज्ञानानां याः स्थितयः - अन्तर्मुखरूपा विश्रान्तयस्तास्तद्भूमिकाः - चिदानन्दघनस्वात्मस्वरूपाभिव्यक्त्युपायाः। तथा हि यदा यदा बहिर्मुखं रूपं स्वरूपे विश्राम्यति तदा तदा बाह्यवस्तूपसंहारोऽन्तःप्रशान्तपदावस्थितिस्तत्तदुदेष्यत्संवित्सन्तत्यासूत्रणम् - इति सृष्टिस्थितिसंहारमेलनारूपा इयं तुरीया संविद्भट्टारिका तत्तत्सृष्ट्यादिभेदानुद्वमन्ती संहरन्ती च सदा पूर्णा च कृशा चोभय रूपा चानुभयात्मा चाक्रममेव स्फुरन्ती स्थिता। उक्तं च श्रीप्रतभिज्ञाटीकायाम्

तावदर्थावलेहेनोत्तिष्ठति पूर्णा च भवति

इति। एषा च भट्टारिका क्रमात्क्रममधिकमनुशील्यमाना स्वात्मसात्करोत्येव भक्तजनम्॥८॥

Evaṁ ca

Tadbhūmikāḥ sarvadarśanasthitayaḥ||8||

Sarveṣāṁ cārvākādidarśanānāṁ sthitayaḥ - siddhāntāstasyaitasyātmano naṭasyeva svecchāvagṛhītāḥ kṛttrimā bhūmikāḥ| Tathā ca

Caitanyaviśiṣṭaṁ śarīramātmā|

iti cārvākāḥ|

Naiyāyikādayo jñānādiguṇagaṇāśrayaṁ buddhitattvaprāyamevātmānaṁ saṁsṛtau manyante'pavarge tu taducchede śūnyaprāyam|

Ahaṁpratītipratyeyaḥ sukhaduḥkhādyupādhibhistiraskṛta ātmā - Iti manvānā mīmāṁsakā api buddhāveva niviṣṭāḥ|

Jñānasantāna eva tattvam - Iti saugatā buddhivṛttiṣveva paryavasitāḥ|

Prāṇa evātmā - Iti kecicchrutyantavidaḥ|

Asadevedamāsīt - Ityabhāvabrahmavādinaḥ śūnyabhuvamavagāhya sthitāḥ|

Mādhyamikā apyevameva|

Parā prakṛtirbhagavānvāsudevastadvisphuliṅgaprāyā eva jīvāḥ - Iti pāñcarātrāḥ parasyāḥ prakṛteḥ pariṇāmābhyupagamādavyakta evābhiniviṣṭāḥ|

Sāṅkhyādayastu vijñānākalaprāyāṁ bhūmimavalambante|

Sadevedamagra āsīt - Itīśvaratattvapadamāśritā apare śrutyantavidaḥ|

Śabdabrahmamayaṁ paśyantīrūpamātmatattvam - Iti vaiyākaraṇāḥ śrīsadāśivapadamadhyāsitāḥ| Evamanyadapyanumantavyam| Etaccāgameṣu

Buddhitattve sthitā bauddhā guṇeṣvevārhatāḥ sthitāḥ|
Sthitā vedavidaḥ puṁsyavyakte pāñcarātrikāḥ||

ityādinā nirūpitam|

Viśvottīrṇamātmatattvam - Iti tāntrikāḥ|

Viśvamayam - Iti kulādyāmnāyaniviṣṭāḥ|

Viśvottīrṇaṁ viśvamayaṁ ca - Iti trikādidarśanavidaḥ|

Evamekasyaiva cidātmano bhagavataḥ svātantryāvabhāsitāḥ sarvā imā bhūmikāḥ svātantryapracchādanonmīlanatāratamyabheditā ata eka evaitāvadvyāptika ātmā| Mitadṛṣṭayastvaṁśāṁśikāsu tadicchayaivābhimānaṁ grāhitā yena dehādiṣu bhūmiṣu pūrvapūrvapramātṛvyāptisāratāprathāyāmapyuktarūpāṁ mahāvyāptiṁ paraśaktipātaṁ vinā na labhante| Yathoktam

Vaiṣṇavādyāstu ye kecidvidyārāgeṇa rañjitāḥ|
Na vidanti paraṁ devaṁ sarvajñaṁ jñānaśālinam||

iti| Tathā

Bhramatyeva tānmāyā hyamokṣe mokṣalipsayā|

iti|

Ta ātmopāsakāḥ śaivaṁ na gacchanti paraṁ padam||

iti ca|

Api ca sarveṣāṁ darśanānāṁ - samastānāṁ nīlasukhādijñānānāṁ yāḥ sthitayaḥ - antarmukharūpā viśrāntayastāstadbhūmikāḥ - cidānandaghanasvātmasvarūpābhivyaktyupāyāḥ| Tathā hi yadā yadā bahirmukhaṁ rūpaṁ svarūpe viśrāmyati tadā tadā bāhyavastūpasaṁhāro'ntaḥpraśāntapadāvasthitistattadudeṣyatsaṁvitsantatyāsūtraṇam - Iti sṛṣṭisthitisaṁhāramelanārūpā iyaṁ turīyā saṁvidbhaṭṭārikā tattatsṛṣṭyādibhedānudvamantī saṁharantī ca sadā pūrṇā ca kṛśā cobhaya rūpā cānubhayātmā cākramameva sphurantī sthitā| Uktaṁ ca śrīpratabhijñāṭīkāyām

Tāvadarthāvalehenottiṣṭhati pūrṇā ca bhavati

iti| Eṣā ca bhaṭṭārikā kramātkramamadhikamanuśīlyamānā svātmasātkarotyeva bhaktajanam||8||

And (ca) thus (evam):

The positions of all philosophical systems (sarva-darśana-sthitayaḥ) (are only various) roles (played) by that (Self or Consciousness) (tad-bhūmikāḥ)||8||

TRANSLATION IN PROGRESS (I UPDATE THIS PAGE PRACTICALLY EVERY DAY) - NO MISSING TEXT

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