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 नटस्यैव स्वेच्छावगृहीताः कृत्रिमा 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 चोभयरूपा चानुभयात्मा चाक्रममेव स्फुरन्ती स्थिता। उक्तं च श्रीप्रत्यभिज्ञाटीकायाम्

तावदर्थावलेहेनोत्तिष्ठति पूर्णा च भवति

इति। एषा च भट्टारिका क्रमात्क्रममधिकमनुशील्यमाना स्वात्मसात्करोत्येव भक्तजनम्॥८॥

Evaṁ ca

Tadbhūmikāḥ sarvadarśanasthitayaḥ||8||

Sarveṣāṁ cārvākādidarśanānāṁ sthitayaḥ - siddhāntāstasyaitasyātmano naṭasyaiva svecchāvagṛhītāḥ kṛtrimā 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 cobhayarūpā cānubhayātmā cākramameva sphurantī sthitā| Uktaṁ ca śrīpratyabhijñāṭīkāyām

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||

The positions (sthitayaḥ) of all philosophical systems such as the Cārvāka, etc. (sarveṣām cārvāka-ādi-darśanānāṁ sthitayaḥ) (are) established doctrines (siddhāntāḥ) (or) fictitious roles (bhūmikāḥ) (kṛtrimāḥ) --voluntarily assumed (sva-icchā-avagṛhītāḥ)-- of the actor who is that very Self (tasya etasya ātmanaḥ naṭasya eva). Accordingly (tathā ca), the followers of the Cārvāka system (cārvākāḥ) (postulate) that (iti):

«The body (śarīram) characterized by Consciousness (caitanya-viśiṣṭam) (is) the Self (ātmā)»

The followers of the Nyāya system, etc. (naiyāyika-ādayaḥ) think (manyante) that the Self (ātmānam) in Saṁsāra --in the Transmigration full of ignorance-- (saṁsṛtau) (is) mostly the principle of intellect (buddhi-tattva-prāyam) --which is the receptacle of the group of qualities such as knowledge, etc. (jñāna-ādi-guṇa-gaṇa-āśrayam)--; but that (tu) during Liberation (apavarge), upon the cessation of that --upon the cessation of the intellect-- (tad-ucchede), (the Self) is mostly a void (śūnya-prāyam).

The followers of the Mīmāṁsā --according to my understanding, this would be Pūrvamīmāṁsā-- (mīmāṁsakāḥ) are also seated (api... niviṣṭāḥ) in the intellect (buddhau eva) on their thinking (manvānāḥ) that (iti) the Self (ātmā) (is) what is known/recognized in I-consciousness (ahaṁ-pratīti-pratyeyaḥ) (but that) it is hidden/eclipsed (tiraskṛtaḥ) by the limiting conditions of pleasure, pain, etc. (sukha-duḥkha-ādi-upādhibhiḥ).

The Buddhists (saugatāḥ) conclude (paryavasitāḥ) in the activities of the intellect (buddhi-vṛttiṣu eva) (believing) that (iti) the (Supreme) Principle (tattvam) is solely a continuous flow of cognitions (jñāna-santānaḥ eva).

Some (kecid) knowers of Vedānta (śruti-anta-vidaḥ) (establish) that (iti) the vital energy itself (prāṇaḥ eva) (is) the Self (ātmā).

Those who follow the doctrine of Brahma as nonexistence (abhāva-brahma-vādinaḥ), (based on the Upaniṣad-s' quotation which says) that (iti) «This (idam) was (āsīt) the non-Self --nonexistence-- (asat eva)», being absorbed (avagāhya) in the stage of the void (śūnya-bhuvam), remain (there) --in that void-- (sthitāḥ).

Even (api) the followers of Mādhyamika Buddhism (mādhyamikā) (think) in this way (evam eva).

(Thinking) that (iti) the Lord (bhagavān) Vāsudeva (vāsudevaḥ) (is) the Superior Prakṛti --here the term Prakṛti means «Original Source» and not the tattva 13 of Trika Shaivism-- (parā prakṛtiḥ), (and that) the individual souls (jīvāḥ) are mostly His sparks (tad-visphuliṅga-prāyāḥ eva), the followers of the doctrine based on the Pañcarātra-s (pāñca-rātrāḥ), by admitting that (the individual souls) are a transformation (pariṇāma-abhyupagamāt) of the Superior Prakṛti (parasyāḥ prakṛteḥ), cling (abhiniviṣṭāḥ) to the Unmanifest (avyakte eva).

But (tu), the followers of Sāṅkhya, etc. (sāṅkhya-ādayaḥ) cling (avalambante) to the stage of mostly the Vijñānākala-s (vijñānākala-prāyām bhūmim).

(Following the teaching of the Upaniṣad-s, concerning) that (iti) «In the beginning (agre), this (idam) was (āsīt) only Existence (sat eva)», other (apare) knowers of Vedānta (śruti-anta-vidaḥ) have taken the state of the principle Īśvara as their refuge (īśvara-tattva-padam āśritāḥ).

(Believing) that (iti) the Principle of the Self (ātma-tattvam) consists of Śabdabrahma (śabda-brahma-mayam) whose form is Paśyantī (paśyantī-rūpam), the followers of Vyākaraṇa (vaiyākaraṇāḥ) are seated (adhyāsitāḥ) in the state of the venerable Sadāśiva (śrī-sadāśiva-padam). In this way (evam), even (api) (some) other (philosophical system) (anyat) could be inferred --lit. must be inferred-- (anumantavyam). And (ca) this (etad) has been (likewise) described (nirūpitam) in the Āgama-s or Revealed Scriptures (āgameṣu) through (this and) other (stanzas) (iti-ādinā):

«The Buddhists (bauddhāḥ) remain (sthitāḥ) in the principle of the intellect (buddhi-tattve), the Jains (ārhatāḥ) remain (sthitāḥ) in the guṇa-s (guṇeṣu eva), the knowers of the Veda-s (veda-vidaḥ) remain (sthitāḥ) in Puruṣa (puṁsi), (and) the followers of the Pañcarātra-s (pāñcarātrikāḥ) in the Unmanifest (avyakte)»

The Tāntrikas (tāntrikāḥ) (hold) that (iti) the Principle of the Self (ātma-tattvam) transcends the universe (viśva-uttīrṇam).

Those who are established in the written tradition of Kula, etc. --the author refers to the śākta-s or followers of Śakti-- (kula-ādi-āmnāya-niviṣṭāḥ) (postulate) that (iti) (the Principle of the Self) is immanent with regard to the universe (viśva-mayam).

(On the other hand,) the knowers of the Trika philosophy, etc. (trika-ādi-darśana-vidaḥ) (argue) that (iti) (the Principle of the Self) is both transcendent and immanent with reference to the universe (viśva-uttīrṇam viśva-mayam ca).

In this way (evam), all (sarvāḥ) these (imāḥ) roles (bhūmikāḥ) manifested by the Absolute Freedom (svātantrya-avabhāsitāḥ) of the one Lord who consists of Consciousness (ekasya eva cit-ātmanaḥ bhagavataḥ) are divided into a gradation (produced) by the appearance and concealment of (that) Absolute Freedom (svātantrya-pracchādana-unmīlana-tāratamya-bheditāḥ). For this reason (atas), there is only (ekaḥ eva) one Self (ātmā) that pervades to such an extent --that is, «that pervades all those roles»-- (etāvat-vyāptikaḥ). But (tu), those who have a limited perception (mita-dṛṣṭayaḥ), in various parts (aṁśāṁśikāsu), are forced to accept (grāhitāḥ), through the Will of that (Absolute Freedom) (tad-icchayā eva), an erroneous conception (abhimānam), by which (yena), in the stages of body, etc. (deha-ādiṣu bhūmiṣu), although there is an expansion whose essence is an entering into each of the previous knowers (pūrva-pūrva-pramātṛ-vyāpti-sāratā-prathāyām api), they do not attain (na labhante) the great aforementioned pervasion (ukta-rūpām mahā-vyāptim) without (vinā) a supreme descent of Power (para-śakti-pātam). As it has been said (yathā uktam) (somewhere:)

«However (tu), some (kecid) Vaiṣṇava-s, etc. (vaiṣṇava-ādyāḥ), who (ye) are tinged (rañjitāḥ) by the dye of Vidyā --the tattva 8 according to Trika-- (vidyā-rāgeṇa), do not know (na vidanti) the Supreme and Omniscient God who is full of Knowledge (param devam sarvajñam jñāna-śālinam... iti)»

Similarly (tathā):

«Māyā (māyā hi) makes them wander around (bhramayati eva tān) in something that is not Liberation (amokṣe) due to (their) desire to attain Liberation (mokṣa-lipsayā... iti)»

And also (ca):

«Those (te) worshippers of the Self (as if He were the body, the vital energy, etc.) (ātma-upāsakāḥ) do not attain (na gacchanti) the Supreme (param) State (padam) of Śiva (śaivam... iti)»

And (ca) (there exists) also (api) (another way of interpreting this aphorism 8:) The inward (antarmukha-rūpāḥ) «sthiti-s» (yāḥ sthitayaḥ... tāḥ) (or) reposes (viśrāntayaḥ) of all the «darśana-s» (sarveṣām darśanānām), that is, of all cognitions such as blue, pleasure, etc. (samastānām nīla-sukha-ādi-jñānānām), (are) «bhūmikā-s» for that (tad-bhūmikāḥ) —(are) means for the manifestation of the essential nature of one's own Self which is a compact mass of Consciousness and Bliss (cit-ānanda-ghana-sva-ātma-svarūpa-abhivyakti-upāyāḥ)—. For example (tathā hi), whenever (yadā yadā) the outward (bahirmukham) form (rūpam) reposes (viśrāmyati) in the essential nature (svarūpe), at that time (tadā tadā) (there occurs) a withdrawal of the external thing (bāhya-vastu-upasaṁhāraḥ). (After that withdrawal, there ensues) the abiding in a peaceful internal state (antar-praśānta-pada-avasthitiḥ). (Finally,) something like various garlands, (figuratively speaking,) formed by continuous series of experiences (tad-tad... saṁvid-santati-āsūtraṇam) arises (udeṣyat). In this way (iti), this (iyam) most venerable (bhaṭṭārikā) Fourth (turīyā) Consciousness (saṁvid), whose nature is to unite manifestation, maintenance, and withdrawal (of the universe) (sṛṣṭi-sthiti-saṁhāra-melanā-rūpā), emits (udvamantī) and (ca) withdraws (saṁharantī) varieties of various manifestations, etc. (tad-tad-sṛṣṭi-ādi-bhedān), (and also) keeps shining/appearing (sphurantī sthitā) simultaneously (akramam eva) (as) always full (sadā pūrṇā) and (ca... ca) emaciated (kṛśā), (as) both things (at once) (ubhaya-rūpā) and (ca... ca) (as) neither of these two things (an-ubhaya-ātmā). It has been said (uktam ca) in the venerable Pratyabhijñāṭīkā (śrī-pratyabhijñā-ṭīkāyām):

«Certainly (tāvad), licking the objects --devouring them-- (artha-avalehena), She arises (uttiṣṭhati) and (ca) becomes (bhavati) full (pūrṇā... iti)»

She (eṣā ca), the Adorable One (bhaṭṭārikā), being served and worshipped (anuśīlyamānā) more (and more) (adhikam), makes the devotee Her own (sva-ātma-sāt karoti eva bhakta-janam), very gradually (kramāt kramam)||8||

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 Aphorism 9

यद्येवम्भूतस्यात्मनो विभूतिस्तत्कथमयं मलावृतोऽणुः कलादिवलितः संसार्यभिधीयते - इत्याह

चिद्वत्तच्छक्तिसङ्कोचान्मलावृतः संसारी॥९॥

यदा चिदात्मा परमेश्वरः स्वस्वातन्त्र्यादभेदव्याप्तिं निमज्ज्य भेदव्याप्तिमवलम्बते तदा तदीया इच्छादिशक्तयोऽसङ्कुचिता अपि सङ्कोचवत्यो भान्ति तदानीमेव चायं मलावृतः संसारी भवति। तथा चाप्रतिहतस्वातन्त्र्यरूपेच्छाशक्तिः सङ्कुचिता सत्यपूर्णम्मन्यतारूपमाणवं मलं ज्ञानशक्तिः क्रमेण सङ्कोचाद्भेदे सर्वज्ञत्वस्य किञ्चिज्ज्ञत्वाप्तेरन्तःकरणबुद्धीन्द्रियतापत्तिपूर्वमत्यन्तं सङ्कोचग्रहणेन भिन्नवेद्यप्रथारूपं मायीयं मलं क्रियाशक्तिः क्रमेण भेदे सर्वकर्तृत्वस्य किञ्चित्कर्तृत्वाप्तेः कर्मेन्द्रियरूपसङ्कोचग्रहणपूर्वमत्यन्तं परिमिततां प्राप्ता शुभाशुभानुष्ठानमयं कार्मं मलम्। तथा सर्वकर्तृत्वसर्वज्ञत्वपूर्णत्वनित्यत्वव्यापकत्वशक्तयः सङ्कोचं गृह्णाना यथाक्रमम् कलाविद्यारागकालनियतिरूपतया भान्ति। तथाविधश्चायं शक्तिदरिद्रः संसार्युच्यते स्वशक्तिविकासे तु शिव एव॥९॥

Yadyevambhūtasyātmano vibhūtistatkathamayaṁ malāvṛto'ṇuḥ kalādivalitaḥ saṁsāryabhidhīyate - Ityāha

Cidvattacchaktisaṅkocānmalāvṛtaḥ saṁsārī||9||

Yadā cidātmā parameśvaraḥ svasvātantryādabhedavyāptiṁ nimajjya bhedavyāptimavalambate tadā tadīyā icchādiśaktayo'saṅkucitā api saṅkocavatyo bhānti tadānīmeva cāyaṁ malāvṛtaḥ saṁsārī bhavati| Tathā cāpratihatasvātantryarūpecchāśaktiḥ saṅkucitā satyapūrṇammanyatārūpamāṇavaṁ malaṁ jñānaśaktiḥ krameṇa saṅkocādbhede sarvajñatvasya kiñcijjñatvāpterantaḥkaraṇabuddhīndriyatāpattipūrvamatyantaṁ saṅkocagrahaṇena bhinnavedyaprathārūpaṁ māyīyaṁ malaṁ kriyāśaktiḥ krameṇa bhede sarvakartṛtvasya kiñcitkartṛtvāpteḥ karmendriyarūpasaṅkocagrahaṇapūrvamatyantaṁ parimitatāṁ prāptā śubhāśubhānuṣṭhānamayaṁ kārmaṁ malam| Tathā sarvakartṛtvasarvajñatvapūrṇatvanityatvavyāpakatvaśaktayaḥ saṅkocaṁ gṛhṇānā yathākramam kalāvidyārāgakālaniyatirūpatayā bhānti| Tathāvidhaścāyaṁ śaktidaridraḥ saṁsāryucyate svaśaktivikāse tu śiva eva||9||

If (yadi) (such is) the Glory (vibhūtiḥ) of the Self that is of this kind (evambhūtasya ātmanaḥ), then (tad) how (katham) (is it that) He (ayam) is called (abhidhīyate) the transmigratory soul (saṁsārī) (who) is an atom --a limited individual-- (aṇuḥ) covered by mala or impurity (mala-āvṛtaḥ) (and) enveloped by kalā, etc. (kalā-ādi-valitaḥ)? — In this manner (iti), (the author) said (āha):

That --i.e. «the Self»-- (tad), who is full of Consciousness (cit-vat), (becomes) the transmigratory soul (saṁsārī) covered by Mala (mala-avṛtaḥ) due to (His) contraction of Śakti or Power (śakti-saṅkocāt)||9||

When (yadā) the Supreme Lord (parama-īśvaraḥ) who is Consciousness (cit-ātmā) clings to (avalambate) the penetration of dualism (bheda-vyāptim) after submerging (nimajjya) the penetration of non-dualism (abheda-vyāptim) through His Absolute Freedom (sva-svātantryāt), at that time (tadā) His (tadīyāḥ) Powers of Will, etc. (icchā-ādi-śaktayaḥ), although (api) not contracted (asaṅkucitāḥ), appear (bhānti) to be contracted (saṅkocavatyaḥ). Then (tadānīm eva ca) He (ayam) becomes (bhavati) the transmigratory soul (saṁsārī) covered by mala or impurity (mala-āvṛtaḥ). Accordingly (tathā ca), the Power of Will whose nature is Irresistible Freedom (apratihata-svātantrya-rūpa-icchā-śaktiḥ), upon becoming contracted (saṅkucitā satī), (becomes) the Āṇavamala (āṇavam malam) whose form is the notion of lack of Fullness (apūrṇam-manyatā-rūpam). The Power of Knowledge (jñāna-śaktiḥ), gradually (krameṇa) (assumes limitation) through a contraction (saṅkocāt) in differentiation (bhede) since Omniscience becomes limited knowledge (sarvajñatvasya kiñcid-jñatva-āpteḥ). (Thereafter,) assuming total contraction (atyantam saṅkoca-grahaṇena), preceded by the acquisition of an internal psychic organ and powers of perception (antaḥkaraṇa-buddhīndriyatā-āpatti-pūrvam), (this Power of Knowledge becomes) the Māyīyamala (māyīyam malam) whose form is an expansion of different objects (bhinna-vedya-prathā-rūpam). (In turn,) the Power of Action (kriyā-śaktiḥ), gradually (krameṇa) (assumes limitation) in differentiation (bhede) since Omnipotence becomes limited agency (sarvakartṛtvasya kiñcid-kartṛtva-āpteḥ). (Subsequently,) having acquired complete limitation (atyantam parimitatām prāptā), (all) preceded by the assumption of contraction in the form of the powers of action (karmendriya-rūpa-saṅkoca-grahaṇa-pūrvam), (this Power of Knowledge becomes) the Kārmamala (kārmam malam) which consists of the performance of good and bad actions (śubha-aśubha-anuṣṭhāna-mayam). In this way (tathā), assuming (gṛhṇānāḥ) contraction (saṅkocam), the Powers of Omnipotence, Omniscience, Fullness, Eternity and Omnipresence (sarvakartṛtva-sarvajñatva-pūrṇatva-nityatva-vyāpakatva-śaktayaḥ) appear (bhānti) respectively (yathākramam) in the form of (the Kañcuka-s or Sheaths called) Kalā, Vidyā, Rāga, Kāla and Niyati (kalā-vidyā-rāga-kāla-niyati-rūpatayā). This (Self) (ayam) which has such qualities (tathāvidhaḥ ca), who is poor in Śakti (śakti-daridraḥ), is said to be (ucyate) the transmigratory soul (saṁsārī). But (tu), when there is an expansion of His Powers (sva-śakti-vikāse), (this Self is) Śiva Himself (śivaḥ eva)||9||

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 Aphorism 10

ननु संसार्यवस्थायामस्य किञ्चिच्छिवतोचितमभिज्ञानमस्ति येन शिव एव तथावस्थितः - इत्युद्घोष्यते। अस्ति। इत्याह

तथापि तद्वत्पञ्चकृत्यानि करोति॥१०॥

इहेश्वराद्वयदर्शनस्य ब्रह्मवादिभ्योऽयमेव विशेषो यत्

सृष्टिसंहारकर्तारं विलयस्थितिकारकम्।
अनुग्रहकरं देवं प्रणतार्तिविनाशनम्॥

इति श्रीमत्स्वच्छन्दादिशासनोक्तनीत्या सदा पञ्चविधकृत्यकारित्वं चिदात्मनो भगवतः। यथा च भगवाञ्छुद्धेतराध्वस्फारणक्रमेण स्वरूपविकासरूपाणि सृष्ट्यादीनि करोति तथा सङ्कुचितचिच्छक्तितया संसारभूमिकायामपि पञ्चकृत्यानि विधत्ते। तथा हि

तदेवं व्यवहारेऽपि प्रभुर्देहादिमाविशन्।
भान्तमेवान्तरर्थौघमिच्छया भासयेद्बहिः॥

इति प्रत्यभिज्ञाकारिकोक्तार्थदृष्ट्या देहप्राणादिपदमाविशंश्चिद्रूपो महेश्वरो बहिर्मुखीभावावसरे नीलादिकमर्थं नियतदेशकालादितया यदाभासयति तदा नियतदेशकालाद्याभासांशेऽस्य स्रष्टृतान्यदेशकालाद्याभासांशेऽस्य संहर्तृता नीलाद्याभासांशे स्थापकता भेदेनाभासांशे विलयकारिता प्रकाशैक्येन प्रकाशनेऽनुग्रहीतृता। यथा च सदा पञ्चविधकृत्यकारित्वं भगवतस्तथा मया वितत्य स्पन्दसन्दोहे निर्णीतम्।

एवमिदं पञ्चविधकृत्यकारित्वमात्मीयं सदा दृढप्रतिपत्त्या परिशील्यमानं माहेश्वर्यमुन्मीलयत्येव भक्तिभाजाम्। अत एव ये सदैतत्परिशीलयन्ति ते स्वरूपविकासमयं विश्वं जानाना जीवन्मुक्ता - इत्याम्नाताः। ये तु न तथा ते सर्वतो विभिन्नं मेयजातं पश्यन्तो बद्धात्मानः॥१०॥

Nanu saṁsāryavasthāyāmasya kiñcicchivatocitamabhijñānamasti yena śiva eva tathāvasthitaḥ - Ityudghoṣyate| Asti| Ityāha

Tathāpi tadvatpañcakṛtyāni karoti||10||

Iheśvarādvayadarśanasya brahmavādibhyo'yameva viśeṣo yat

Sṛṣṭisaṁhārakartāraṁ vilayasthitikārakam|
Anugrahakaraṁ devaṁ praṇatārtivināśanam||

iti śrīmatsvacchandādiśāsanoktanītyā sadā pañcavidhakṛtyakāritvaṁ cidātmano bhagavataḥ| Yathā ca bhagavāñchuddhetarādhvasphāraṇakrameṇa svarūpavikāsarūpāṇi sṛṣṭyādīni karoti tathā saṅkucitacicchaktitayā saṁsārabhūmikāyāmapi pañcakṛtyāni vidhatte| Tathā hi

Tadevaṁ vyavahāre'pi prabhurdehādimāviśan|
Bhāntamevāntararthaughamicchayā bhāsayedbahiḥ||

iti pratyabhijñākārikoktārthadṛṣṭyā dehaprāṇādipadamāviśaṁścidrūpo maheśvaro bahirmukhībhāvāvasare nīlādikamarthaṁ niyatadeśakālāditayā yadābhāsayati tadā niyatadeśakālādyābhāsāṁśe'sya sraṣṭṛtānyadeśakālādyābhāsāṁśe'sya saṁhartṛtā nīlādyābhāsāṁśe sthāpakatā bhedenābhāsāṁśe vilayakāritā prakāśaikyena prakāśane'nugrahītṛtā| Yathā ca sadā pañcavidhakṛtyakāritvaṁ bhagavatastathā mayā vitatya spandasandohe nirṇītam|

Evamidaṁ pañcavidhakṛtyakāritvamātmīyaṁ sadā dṛḍhapratipattyā pariśīlyamānaṁ māheśvaryamunmīlayatyeva bhaktibhājām| Ata eva ye sadaitatpariśīlayanti te svarūpavikāsamayaṁ viśvaṁ jānānā jīvanmuktā - ityāmnātāḥ| Ye tu na tathā te sarvato vibhinnaṁ meyajātaṁ paśyanto baddhātmānaḥ||10||

An objection (nanu): Is there (asti) any (kiñcid) sign (abhijñānam) appropriate for the State of Śiva (śivatā-ucitam) in his condition as a transmigratory soul (saṁsāri-avasthāyām asya) by means of which (yena) Śiva Himself (śivaḥ eva) remains thus --that is, just as Śiva is-- (tathā-avasthitaḥ... iti)? It is proclaimed aloud (udghoṣyate): There is (asti). (Accordingly, the author) said (āha).

Even (tathā-api) (in that limited condition, the individual soul) performs (karoti) the five functions (pañca-kṛtyāni) as that (Supreme Self) (tad-vat)||10||

Here (iha), this (ayam eva) (is) the difference (viśeṣaḥ) between the philosophy of Īśvarādvaya --that is, Trika Shaivism-- (īśvara-advaya-darśanasya) and the followers of the doctrine of Brahma --especially the followers of Advaitavedānta-- (brahma-vādibhyaḥ): That (yad) the authorship of the fivefold function --or act-- (pañcavidha-kṛtya-kāritvam) always (sadā) belongs to the Lord consisting of Consciousness (cit-ātmanaḥ bhagavataḥ), according to the precept expressed in the teaching of the venerable Svacchandatantra (1.3), etc. (śrīmat-svacchanda-ādi-śāsana-ukta-nītyā):

«(I bow before) the God (devam) who performs the manifestation and the withdrawal (of the universe) (sṛṣṭi-saṁhāra-kartāram), who produces the concealment (of essential nature) and the maintenance (of the universe) (vilaya-sthiti-kārakam), who carries out the revelation (of essential nature) (anugraha-karam), (and) who destroys the sorrow of those who have bowed down (before Him) (praṇata-arti-vināśanam... iti)»

And (ca) just as (yathā) the Lord (bhagavān), through the process of the expansion of the impure course (śuddha-itara-adhva-sphāraṇa-krameṇa), produces (karoti) manifestation, etc. (sṛṣṭi-ādīni) —all of which are a unfolding of His essential nature (svarūpa-vikāsa-rūpāṇi)—, in the same way (tathā), He carries out (vidhatte) the five functions/acts (pañca-kṛtyāni) even (api) at the stage of Saṁsāra (saṁsāra-bhūmikāyām) through the Power of Consciousness (but) contracted (saṅkucita-cit-śaktitayā). Thus (tathā hi) (it has also been said in the Īśvarapratyabhijñākārikā-s 1.6.7:)

«Therefore (tad evam), even (api) in the ordinary life (vyavahāre), the Lord (prabhuḥ), entering into (āviśan) the body, etc. (deha-ādim), manifests (bhāsayet) outside (bahis), by (His own) Will (icchayā), the multitude of things/objects (artha-ogham) which shines inside (Himself) (bhāntam eva antar... iti)»

According to the viewpoint of the meaning expressed in the Īśvarapratyabhijñākārikā-s (pratyabhijñā-kārikā-ukta-artha-dṛṣṭyā), when (yadā) the Great Lord (mahā-īśvaraḥ), who is Consciousness (cit-rūpaḥ), entering into (āviśan) the condition of body, vital energy, etc. (deha-prāṇa-ādi-padam), at the moment where the mind is exteriorized (bahirmukhī-bhāva-avasare), manifests (ābhāsayati) an object such as blue, etc. (nīla-ādikam artham) through defined space, time, etc. (niyata-deśa-kāla-āditayā), then (tadā), with respect to the portion (known as) manifestation in a defined space, time, etc. (niyata-deśa-kāla-ādi-ābhāsa-aṁśe), (all that is) His (asya) state as the Manifestor (sraṣṭṛtā). With respect to the portion (known as) manifestation (of that object) in another space, time, etc. (anya-deśa-kāla-ādi-ābhāsa-aṁśe), (all that is) His (asya) state as the Withdrawer (saṁhartṛtā). With respect to the portion (known as continuity of the) manifestation of blue, etc. (nīla-ādi-ābhāsa-aṁśe), (all that is His) state as the Sustainer (sthāpakatā). With respect to the portion (called) manifestation (ābhāsa-aṁśe) as different (bhedena), (all that is His) state as the Producer of Concealment/Obscuration (vilaya-kāritā). (And,) with respect to the revelation (prakāśane) (that such an object) is in unity with the Light (prakāśa-aikyena), (all that is His) state as the Bestower of Grace or Favor (anugrahītṛtā). Since (yathā ca) the authorship of the fivefold function/act (pañcavidha-kṛtya-kāritvam) always (sadā) belongs to the Lord (bhagavataḥ), therefore (tathā) (this) has been extensively investigated (vitatya... nirṇītam) by me (mayā) in (my) Spandasandoha (spanda-sandohe).

Thus (evam), this (idam) authorship of the fivefold function/act (pañcavidha-kṛtya-kāritvam) which is always (sadā) one's own --of oneself-- (ātmīyam), if it is perceived again and again (pariśīlyamānam) with firm resolve (dṛḍha-pratipattyā), reveals (unmīlayati eva) the Great Lordship --it should be «mahaiśvaryam» and not «māheśvaryam», since, as far as I know, this term does not exist-- (māheśvaryam) to the devotees (bhakti-bhājām). For this reason (atas eva), those who (ye... te) always (sadā) perceive --lit. practice-- (pariśīlayanti) this --the authorship of the fivefold function/act-- (etad), knowing (jānānāḥ) that the universe (viśvam) is the unfolding of their essential nature (svarūpa-vikāsa-mayam), (become) liberated in life (jīvat-muktāḥ) — This is what has been passed down (to us) in the written tradition (iti āmnātāḥ). But (tu) those who (ye... te) do not (do) thus (na tathā), seeing (paśyantaḥ) the multitude of objects (meya-jātam) as different (vibhinnam), remain bound --remain in bondage-- (baddha-ātmānaḥ)||10||

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 Aphorism 11

न चायमेव प्रकारः पञ्चविधकृत्यकारित्वे यावदन्योऽपि कश्चिद्रहस्यरूपोऽस्ति - इत्याह

आभासनरक्तिविमर्शनबीजावस्थापनविलापनतस्तानि॥११॥

पञ्चविधकृत्यानि करोति - इति पूर्वतः सम्बध्यते। श्रीमन्महार्थदृष्ट्या दृगादिदेवीप्रसरणक्रमेण यद्यदाभाति तत्तत्सृज्यते तथा सृष्टे पदे तत्र यदा प्रशान्तनिमेषं कञ्चित्कालं रज्यति तदा स्थितिदेव्या तत्स्थाप्यते चमत्कारापरपर्यायविमर्शनसमये तु संह्रियते। यथोक्तं श्रीरामेण

समाधिवज्रेणाप्यन्यैरभेद्यो भेदभूधरः।
परामृष्टश्च नष्टश्च त्वद्भक्तिबलशालिभिः॥

इति। यदा तु संह्रियमाणमपि एतदन्तर्विचित्राशङ्कादिसंस्कारमाधत्ते तदा तत्पुनरुद्भविष्यत्संसारबीजभावमापन्नं विलयपदमध्यारोपितम्। यदा पुनस्तत्तथान्तः स्थापितमन्यद्वानुभूयमानमेव हठपाकक्रमेणालङ्ग्रासयुक्त्या चिदग्निसाद्भावमापद्यते तदा पूर्णतापादनेनानुगृह्यत एव। ईदृशं च पञ्चविधकृत्यकारित्वं सर्वस्य सदा सन्निहितमपि सद्गुरूपदेशं विना न प्रकाशत इति सद्गुरुसपर्यैवैतत्प्रथार्थमनुसर्तव्या॥११॥

Na cāyameva prakāraḥ pañcavidhakṛtyakāritve yāvadanyo'pi kaścidrahasyarūpo'sti - Ityāha

Ābhāsanaraktivimarśanabījāvasthāpanavilāpanatastāni||11||

Pañcavidhakṛtyāni karoti - iti pūrvataḥ sambadhyate| Śrīmanmahārthadṛṣṭyā dṛgādidevīprasaraṇakrameṇa yadyadābhāti tattatsṛjyate tathā sṛṣṭe pade tatra yadā praśāntanimeṣaṁ kañcitkālaṁ rajyati tadā sthitidevyā tatsthāpyate camatkārāparaparyāyavimarśanasamaye tu saṁhriyate| Yathoktaṁ śrīrāmeṇa

Samādhivajreṇāpyanyairabhedyo bhedabhūdharaḥ|
Parāmṛṣṭaśca naṣṭaśca tvadbhaktibalaśālibhiḥ||

iti| Yadā tu saṁhriyamāṇamapi etadantarvicitrāśaṅkādisaṁskāramādhatte tadā tatpunarudbhaviṣyatsaṁsārabījabhāvamāpannaṁ vilayapadamadhyāropitam| Yadā punastattathāntaḥ sthāpitamanyadvānubhūyamānameva haṭhapākakrameṇālaṅgrāsayuktyā cidagnisādbhāvamāpadyate tadā pūrṇatāpādanenānugṛhyata eva| Īdṛśaṁ ca pañcavidhakṛtyakāritvaṁ sarvasya sadā sannihitamapi sadgurūpadeśaṁ vinā na prakāśata iti sadgurusaparyaivaitatprathārthamanusartavyā||11||

This (ca ayam) is not the only (na... eva) way (prakāraḥ) with regard to the authorship of the fivefold function/act (pañcavidha-kṛtya-kāritve), since (yāvat) there is (asti) also (api) another one (anyaḥ... kaścid) which is secret (rahasya-rūpaḥ) — Thus (iti), (the author) said (āha):

Those (five functions) (tāni) (can also be explained) through (these five terms): Ābhāsana --i.e. «the act of manifesting»--, Rakti --i.e. «enjoyment»--, Vimarśana --i.e. «the act of experiencing oneself as the Self»--, Bījāvasthāpana --i.e. «the act of sowing the seed»-- (and) Vilāpana --i.e. «dissolution»-- (ābhāsana-rakti-vimarśana-bīja-avasthāpana-vilāpanatas)||11||

He performs (karoti) the five functions/acts --lit. «the fivefold functions/acts», this is very convoluted Sanskrit, since it should have been written «pañcakṛtyāni» or else «pañcavidhakṛtyam»-- (pañcavidha-kṛtyāni) — This is connected (iti... sambadhyate) with what precedes --lit. «before, in front of», strange Sanskrit here-- (pūrvatas). According to the viewpoint of the venerable Mahārtha --of the Krama school-- (śrīmat-mahārtha-dṛṣṭyā), whatever (yad yad) appears (ābhāti) through the process of expansion of the goddess of sight, etc. (dṛk-ādi-devī-prasaraṇa-krameṇa), all that (tad tad) is emitted (sṛjyate). When there thus exists an emitted entity (tathā sṛṣṭe pade), (and) when (yadā) he delights (rajyati) in that (tatra) for some time (kañcid kālam), without closing the eyes (praśānta-nimeṣam), then (tadā) that (tad) is maintained (sthāpyate) by the goddess of maintenance (sthiti-devyā). But (tu) (that very thing) is withdrawn (saṁhriyate) at the time of vimarśana —or of the act of experiencing oneself as the Self—, which is another way of saying «Camatkāra» --lit. «Astonishment»; that is, the Great Astonishment of discovering that one's own Self is immutable, intact-- (camatkāra-apara-paryāya-vimarśana-samaye). As (yathā) the venerable Rāma has said (uktam śrī-rāmeṇa):

«The mountain of duality (bheda-bhūdharaḥ), which cannot be divided (abhedyaḥ) by others (means) (anyaiḥ) —even (api) by means of the thunderbolt of samādhi or trance (samādhi-vajreṇa)—, is perceived as one's own Self --lit. touched-- (parāmṛṣṭaḥ) and (ca... ca) destroyed (naṣṭaḥ) by those who are full of the strength of devotion toward You (tvat-bhakti-bala-śālibhiḥ... iti)»

But (tu) when (yadā) this --the knowable object-- (etad), which is being withdrawn (saṁhriyamāṇam api), implants (ādhatte) internally (antar) various impressions of doubt, etc. (vicitra-āśaṅkā-ādi-saṁskāram), then (tadā) that (tad) acquires the condition of seed of the Saṁsāra that will arise (udbhaviṣyat-saṁsāra-bīja-bhāvam āpannam) again (punar), (and) the state of vilaya --concealment or obscuration-- (vilaya-padam) is produced --the translation as «is falsely attributed» is not valid here, since that applies to Vedānta-- (adhyāropitam). On the other hand (punar), when (yadā) that (tad) which has been maintained (sthāpitam) thus (tathā) internally (antar) —or (vā) some other thing that was being experienced (anyat... anubhūyamānam eva)— is reduced (āpadyate) to equality with the Fire of Consciousness (cit-agni-sādbhāvam) through the process of «haṭhapāka» (haṭhapāka-krameṇa) (and) the device of «alaṅgrāsa» (alaṅgrāsa-yuktyā), then (tadā) he is favored/graced (anugṛhyate eva) by the State of Fullness (pūrṇatāpādanena). And (ca) although (api) such (īdṛśam) authorship of the fivefold function/act (pañcavidha-kṛtya-kāritvam) (is) always (sadā) near (sannihitam) to everyone (sarvasya), it does not become evident or manifest (na prakāśate) without (vinā) the teaching of a true Guru (sat-guru-upadeśam). Thus (iti), the worship of a true Guru (sat-guru-saparyā eva) must be performed (anusartavyā) to attain this expansion (etad-prathā-artham)||11||

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 Aphorism 12

यस्य पुनः सद्गुरूपदेशं विनैतत्परिज्ञानं नास्ति तस्यावच्छादितस्वस्वरूपाभिर्निजाभिः शक्तिभिर्व्यामोहितत्वं भवति - इत्याह

तदपरिज्ञाने स्वशक्तिभिर्व्यामोहितता संसारित्वम्॥१२॥

तस्यैतस्य सदा सम्भवतः पञ्चविधकृत्यकारित्वस्यापरिज्ञाने - शक्तिपातहेतुकस्वबलोन्मीलनाभावादप्रकाशने स्वाभिः शक्तिभिर्व्यामोहितत्वं - विविधलौकिकशास्त्रीयशङ्काशङ्कुकीलितत्वं यदिदमेव संसारित्वम्। तदुक्तं श्रीसर्ववीरभट्टारके

अज्ञानाच्छङ्कते लोकस्ततः सृष्टिश्च संहृतिः॥

इति।

मन्त्रा वर्णात्मकाः सर्वे सर्वे वर्णाः शिवात्मकाः॥

इति च। तथा हि - चित्प्रकाशादव्यतिरिक्ता नित्योदितमहामन्त्ररूपा पूर्णाहंविमर्शमयी येयं परा वाक्शक्तिरादिक्षान्तरूपाशेषशक्तिचक्रगर्भिणी सा तावत्पश्यन्तीमध्यमादिक्रमेण ग्राहकभूमिकां भासयति। तत्र च परारूपत्वेन स्वरूपमप्रथयन्ती मायाप्रमातुरस्फुटासाधारणार्थावभासरूपां प्रतिक्षणं नवनवां विकल्पक्रियामुल्लासयति शुद्धामपि चाविकल्पभूमिं तदाच्छादितामेव दर्शयति। तत्र च ब्राह्म्यादिदेवताधिष्ठितककारादिविचित्रशक्तिभिर्व्यामोहितो देहप्राणादिमेव परिमितमवशमात्मानं मन्यते मूढजनः। ब्राह्म्यादिदेव्यः पशुदशायां भेदविषये सृष्टिस्थित्यभेदविषये च संहारं प्रथयन्त्यः परिमितविकल्पपात्रतामेव सम्पादयन्ति पतिदशायां तु भेदे संहारमभेदे च सर्गस्थिती प्रकटयन्त्यः क्रमात्क्रमं विकल्पनिर्ह्रासनेन श्रीमद्भैरवमुद्रानुप्रवेशमयीं महतीमविकल्पभूमिमेवोन्मीलयन्ति।

सर्वो ममायं विभव इत्येवं परिजानतः।
विश्वात्मनो विकल्पानां प्रसरेऽपि महेशता॥

इत्यादिरूपां चिदानन्दावेशमग्नां शुद्धविकल्पशक्तिमुल्लासयन्ति। तत उक्तनीत्या स्वशक्तिव्यामोहिततैव संसारित्वम्।

किञ्च चितिशक्तिरेव भगवती विश्ववमनात्संसारवामाचारत्वाच्च वामेश्वर्याख्या सती खेचरीगोचरीदिक्चरीभूचरीरूपैरशेषैः प्रमात्रन्तःकरणबहिष्करणभावस्वभावैः परिस्फुरन्ती पशुभूमिकाभ्यां शून्यपदविश्रान्ता किञ्चित्कर्तृत्वाद्यात्मककलादिशक्त्यात्मना खेचरीचक्रेण गोपितपारमार्थिकचिद्गगनचरीत्वस्वरूपेण चकास्ति भेदनिश्चयाभिमानविकल्पनप्रधानान्तःकरणदेवीरूपेण गोचरीचक्रेण गोपिताभेदनिश्चयाद्यात्मकपारमार्थिकस्वरूपेण प्रकाशते भेदालोचनादिप्रधानबहिष्करणदेवतात्मना च दिक्चरीचक्रेण गोपिताभेदप्रथात्मकपारमार्थिकस्वरूपेण स्फुरति सर्वतो व्यवच्छिन्नाभासस्वभावप्रमेयात्मना च भूचरीचक्रेण गोपितसार्वात्म्यस्वरूपेण पशुहृदयव्यामोहिना भाति। पतिभूमिकायां तु सर्वकर्तृत्वादिशक्त्यात्मकचिद्गगनचरीत्वेनाभेदनिश्चयाद्यात्मना गोचरीत्वेनाभेदालोचनाद्यात्मना दिक्चरीत्वेन स्वाङ्गकल्पाद्वयप्रथासारप्रमेयात्मना च भूचरीत्वेन पतिहृदयविकासिना स्फुरति। तथा चोक्तं सहजचमत्कारपरिजनिताकृतकादरेण भट्टदामोदरेण विमुक्तकेषु

पूर्णावच्छिन्नमात्रन्तर्बहिष्करणभावगाः।
वामेशाद्याः परिज्ञानाज्ञानात्स्युर्मुक्तिबन्धदाः॥

इति। एवं च निजशक्तिव्यामोहिततैव संसारित्वम्।

अपि च चिदात्मनः परमेश्वरस्य स्वा अनपायिन्येकैव स्फुरत्तासारकर्तृतात्मैश्वर्यशक्तिः। सा यदा स्वरूपं गोपयित्वा पाशवे पदे प्राणापानसमानशक्तिदशाभिर्जाग्रत्स्वप्नसुषुप्तभूमिभिर्देहप्राणपुर्यष्टककलाभिश्च व्यामोहयति तदा तद्व्यामोहितता संसारित्वं यदा तु मध्यधामोल्लासामुदानशक्तिं विश्वव्याप्तिसारां च व्यानशक्तिं तुर्यदशारूपां तुर्यातीतदशारूपां च चिदानन्दघनामुन्मीलयति तदा देहाद्यवस्थायामपि पतिदशात्मा जीवन्मुक्तिर्भवति। एवं त्रिधा स्वशक्तिव्यामोहितता व्याख्याता। चिद्वदिति (९) सूत्रे चित्प्रकाशो गृहीतसङ्कोचः संसारी इत्युक्तमिह तु स्वशक्तिव्यामोहितत्वेनास्य संसारित्वं भवति - इति भङ्ग्यन्तरेणोक्तम्। एवं सङ्कुचितशक्तिः प्राणादिमानपि यदा स्वशक्तिव्यामोहितो न भवति तदायम्

... शरीरी परमेश्वरः।

इत्याम्नायस्थित्या शिवभट्टारक एव - इति भङ्ग्या निरूपितं भवति। यदागमः

मनुष्यदेहमास्थाय छन्नास्ते परमेश्वराः।

इति। उक्तं च प्रत्यभिज्ञाटीकायाम्

शरीरमेव घटाद्यपि वा ये षट्त्रिंशत्तत्त्वमयं शिवरूपतया पश्यन्ति तेऽपि सिध्यन्ति

इति॥१२॥

Yasya punaḥ sadgurūpadeśaṁ vinaitatparijñānaṁ nāsti tasyāvacchāditasvasvarūpābhirnijābhiḥ śaktibhirvyāmohitatvaṁ bhavati - Ityāha

Tadaparijñāne svaśaktibhirvyāmohitatā saṁsāritvam||12||

Tasyaitasya sadā sambhavataḥ pañcavidhakṛtyakāritvasyāparijñāne - śaktipātahetukasvabalonmīlanābhāvādaprakāśane svābhiḥ śaktibhirvyāmohitatvaṁ - vividhalaukikaśāstrīyaśaṅkāśaṅkukīlitatvaṁ yadidameva saṁsāritvam| Taduktaṁ śrīsarvavīrabhaṭṭārake

Ajñānācchaṅkate lokastataḥ sṛṣṭiśca saṁhṛtiḥ||

iti|

Mantrā varṇātmakāḥ sarve sarve varṇāḥ śivātmakāḥ||

iti ca| Tathā hi - citprakāśādavyatiriktā nityoditamahāmantrarūpā pūrṇāhaṁvimarśamayī yeyaṁ parā vākśaktirādikṣāntarūpāśeṣaśakticakragarbhiṇī sā tāvatpaśyantīmadhyamādikrameṇa grāhakabhūmikāṁ bhāsayati| Tatra ca parārūpatvena svarūpamaprathayantī māyāpramāturasphuṭāsādhāraṇārthāvabhāsarūpāṁ pratikṣaṇaṁ navanavāṁ vikalpakriyāmullāsayati śuddhāmapi cāvikalpabhūmiṁ tadācchāditāmeva darśayati| Tatra ca brāhmyādidevatādhiṣṭhitakakārādivicitraśaktibhirvyāmohito dehaprāṇādimeva parimitamavaśamātmānaṁ manyate mūḍhajanaḥ| Brāhmyādidevyaḥ paśudaśāyāṁ bhedaviṣaye sṛṣṭisthityabhedaviṣaye ca saṁhāraṁ prathayantyaḥ parimitavikalpapātratāmeva sampādayanti patidaśāyāṁ tu bhede saṁhāramabhede ca sargasthitī prakaṭayantyaḥ kramātkramaṁ vikalpanirhrāsanena śrīmadbhairavamudrānupraveśamayīṁ mahatīmavikalpabhūmimevonmīlayanti|

Sarvo mamāyaṁ vibhava ityevaṁ parijānataḥ|
Viśvātmano vikalpānāṁ prasare'pi maheśatā||

ityādirūpāṁ cidānandāveśamagnāṁ śuddhavikalpaśaktimullāsayanti| Tata uktanītyā svaśaktivyāmohitataiva saṁsāritvam|

Kiñca citiśaktireva bhagavatī viśvavamanātsaṁsāravāmācāratvācca vāmeśvaryākhyā satī khecarīgocarīdikcarībhūcarīrūpairaśeṣaiḥ pramātrantaḥkaraṇabahiṣkaraṇabhāvasvabhāvaiḥ parisphurantī paśubhūmikābhyāṁ śūnyapadaviśrāntā kiñcitkartṛtvādyātmakakalādiśaktyātmanā khecarīcakreṇa gopitapāramārthikacidgaganacarītvasvarūpeṇa cakāsti bhedaniścayābhimānavikalpanapradhānāntaḥkaraṇadevīrūpeṇa gocarīcakreṇa gopitābhedaniścayādyātmakapāramārthikasvarūpeṇa prakāśate bhedālocanādipradhānabahiṣkaraṇadevatātmanā ca dikcarīcakreṇa gopitābhedaprathātmakapāramārthikasvarūpeṇa sphurati sarvato vyavacchinnābhāsasvabhāvaprameyātmanā ca bhūcarīcakreṇa gopitasārvātmyasvarūpeṇa paśuhṛdayavyāmohinā bhāti| Patibhūmikāyāṁ tu sarvakartṛtvādiśaktyātmakacidgaganacarītvenābhedaniścayādyātmanā gocarītvenābhedālocanādyātmanā dikcarītvena svāṅgakalpādvayaprathāsāraprameyātmanā ca bhūcarītvena patihṛdayavikāsinā sphurati| Tathā coktaṁ sahajacamatkāraparijanitākṛtakādareṇa bhaṭṭadāmodareṇa vimuktakeṣu

Pūrṇāvacchinnamātrantarbahiṣkaraṇabhāvagāḥ|
Vāmeśādyāḥ parijñānājñānātsyurmuktibandhadāḥ||

iti| Evaṁ ca nijaśaktivyāmohitataiva saṁsāritvam|

Api ca cidātmanaḥ parameśvarasya svā anapāyinyekaiva sphurattāsārakartṛtātmaiśvaryaśaktiḥ| Sā yadā svarūpaṁ gopayitvā pāśave pade prāṇāpānasamānaśaktidaśābhirjāgratsvapnasuṣuptabhūmibhirdehaprāṇapuryaṣṭakakalābhiśca vyāmohayati tadā tadvyāmohitatā saṁsāritvaṁ yadā tu madhyadhāmollāsāmudānaśaktiṁ viśvavyāptisārāṁ ca vyānaśaktiṁ turyadaśārūpāṁ turyātītadaśārūpāṁ ca cidānandaghanāmunmīlayati tadā dehādyavasthāyāmapi patidaśātmā jīvanmuktirbhavati| Evaṁ tridhā svaśaktivyāmohitatā vyākhyātā| Cidvaditi (9) sūtre citprakāśo gṛhītasaṅkocaḥ saṁsārī ityuktamiha tu svaśaktivyāmohitatvenāsya saṁsāritvaṁ bhavati - Iti bhaṅgyantareṇoktam| Evaṁ saṅkucitaśaktiḥ prāṇādimānapi yadā svaśaktivyāmohito na bhavati tadāyam

... śarīrī parameśvaraḥ|

ityāmnāyasthityā śivabhaṭṭāraka eva - Iti bhaṅgyā nirūpitaṁ bhavati| Yadāgamaḥ

Manuṣyadehamāsthāya channāste parameśvarāḥ|

iti| Uktaṁ ca pratyabhijñāṭīkāyām

Śarīrameva ghaṭādyapi vā ye ṣaṭtriṁśattattvamayaṁ śivarūpatayā paśyanti te'pi sidhyanti

iti||12||

However (punar), for one (yasya) who lacks the teaching of a true Guru (sat-guru-upadeśam vinā) there is no (na asti) full knowledge of this --of the authorship of the fivefold function/act-- (etad-parijñānam). For him (tasya) there exists (on the other hand) (bhavati) a condition of remaining bewildered or infatuated (vyāmohitatvam) by his own powers whose essential nature is hidden (avacchādita-sva-svarūpābhiḥ nijābhiḥ śaktibhiḥ) — Thus (iti), (the author) said (āha):

To be a transmigratory soul (saṁsāritvam) (means) to be bewildered or infatuated (vyāmohitatā) by one's own powers (sva-śaktibhiḥ) when there is complete ignorance of that --i.e. «of the authorship of the five functions or fivefold act»-- (tad-aparijñāne)||12||

This (idam eva) which (yad) (is) the condition of a transmigratory soul (saṁsāritvam) (means) being bewildered or infatuated (vyāmohitatvam) by one's own powers (svābhiḥ śaktibhiḥ) —(that is,) being nailed by various worldly or scriptural doubts (vividha-laukika-śāstrīya-śaṅkā-śaṅku-kīlitatvam)— when there is total ignorance (aparijñāne) —(i.e.,) when there is no revelation (aprakāśane) because of the absence of the unfoldment of one's own Force caused by a descent of Power (śaktipāta-hetuka-sva-bala-unmīlana-abhāvāt)— about that very same thing which occurs always (tasya etasya sadā sambhavataḥ) —(in short,) about the authorship of the fivefold function/act (pañcavidha-kṛtya-kāritvasya)—. That (tad) has been stated (uktam) in the most venerable Sarvavīra (śrī-sarvavīra-bhaṭṭārake):

«The people (lokaḥ) doubt (śaṅkate) due to ignorance (ajñānāt); therefore (tatas) (there is) manifestation (sṛṣṭiḥ) and (ca) withdrawal (of the universe) (saṁhṛtiḥ... iti)»

Also (ca):

«All (sarve) Mantras (mantrāḥ) consist of letters (varṇa-ātmakāḥ), (and) all (sarve) letters (varṇāḥ) consist of Śiva (śiva-ātmakāḥ... iti)»

Thus (tathā hi) — This very (iyam... sā) power of Parāvāk --of the Supreme Speech-- (parā vāk-śaktiḥ) which (yā) is not separate (avyatiriktā) from the Light of Consciousness (cit-prakāśāt), which is the Great Mantra that is always active (nitya-udita-mahā-mantra-rūpā), which consists of Perfect I-Consciousness (pūrṇa-aham-vimarśa-mayī), which is pregnant (and contains within Herself) the entire group of powers whose form begins with «a» and ends with «kṣa» (a-ādi-kṣa-anta-rūpa-aśeṣa-śakti-cakra-garbhiṇī), causes indeed to appear (tāvat... bhāsayati) the stage of the limited knower/perceiver (grāhaka-bhūmikām) through the succession of paśyantī, madhyamā, etc. (paśyantī-madhyamā-ādi-krameṇa). And (ca) there --in the state of the limited knower/perceiver-- (tatra), She does not unfold (aprathayantī) (Her) essential nature (svarūpam) as Parā or Supreme (parā-rūpatvena). (Instead,) She exhibits (ullāsayati) at every moment (pratikṣaṇam), for the Māyāpramātā --for the knower/perceiver restricted by Māyā-- (māyā-pramātuḥ), an ever new (nava-navām) activity of vikalpa-s or thoughts (vikalpa-kriyām) whose form is the manifestation of objects that are indistinct and extraordinary --that are neither clear nor common-- (asphuṭa-asādhāraṇa-artha-avabhāsa-rūpām). (In turn,) She shows (darśayati) the stage of avikalpa --devoid of thoughts-- (avikalpa-bhūmim), although (api) pure (śuddhām), as veiled by that (activity of vikalpa-s) (tad-ācchāditām eva). And (ca) in that case (tatra), the deluded man (mūḍha-janaḥ), confounded (vyāmohitaḥ) by the various powers such as the letter «ka», etc., presided over by the deities (called) Brāhmī, etc. (brāhmī-ādi-devatā-adhiṣṭhita-ka-kāra-ādi-vicitra-śaktibhiḥ), considers (manyate) that body, vital energy, etc. (deha-prāṇa-ādim eva) —which are limited (parimitam)— to be the independent Self --«avaśam» also means, surprisingly, «dependent», so if this meaning is taken, «avaśam» would act here as an adjective of body, vital energy, etc. and not of the Self-- (avaśam ātmānam). In the state of paśu --of the limited being-- (paśu-daśāyām), the goddesses Brāhmī, etc. (brāhmī-ādi-devyaḥ), manifesting (prathayantyaḥ) manifestation and maintenance (sṛṣṭi-sthitī) with reference to duality (bheda-viṣaye), and (ca) withdrawal (saṁhāram) with reference to non-duality (abheda-viṣaye), produce (sampādayanti) only capacity for limited vikalpa-s (parimita-vikalpa-pātratām eva). But (tu) in the stage of Pati --of Lord-- (pati-daśāyām), (they,) revealing (prakaṭayantyaḥ) withdrawal (saṁhāram) with reference to duality (bhede), and (ca) manifestation and maintenance (sarga-sthitī) with reference to non-duality (abhede), unfold (unmīlayanti) the great stage of avikalpa --devoid of thoughts-- (mahatīm avikalpa-bhūmim), which consists of an entry into the venerable Bhairavamudrā (śrīmat-bhairava-mudrā-anupraveśa-mayīm), reducing --lit. shortening-- the vikalpa-s very gradually (kramāt-kramam vikalpa-nirhrāsanena). (Then, they) exhibit (ullāsayanti) the power of pure vikalpa (śuddha-vikalpa-śaktim) which is immersed in an absorption in Consciousness and Bliss (cit-ānanda-āveśa-magnām), (and) whose form is (as explained in Īśvarapratyabhijñākārikā-s 4.12,) etc. (iti-ādi-rūpām):

«For him who is the universe --i.e. for the ex-limited individual who abandoned individuality and attained universality-- (viśva-ātmanaḥ) (and) is aware/knows (parijānataḥ) in this way (evam): "All (sarvaḥ) this (ayam) Glory (vibhavaḥ) (is) mine (mama... iti)", even (api) in the spreading out (prasare) of vikalpa-s or thoughts (vikalpānām), (there is) the State of the Great Lord (mahā-īśatā)»

Hence (tatas), according to the mentioned precept (ukta-nītyā), the state of transmigratory soul (saṁsāritvam) is the condition of being bewildered or infatuated by one's own powers (sva-śakti-vyāmohitatā eva).

Moreover (kiñca), the Lady Citiśakti Herself (citi-śaktiḥ eva bhagavatī) is called Vāmeśvarī (vāma-īśvarī-ākhyā satī) because She emits the universe (viśva-vamanāt) and (ca) because She relates to the opposite course of Saṁsāra (saṁsāra-vāma-ācāratvāt). She appears sparklingly (parisphurantī) as all the dispositions of limited knower/perceiver, internal (psychic) organ, external organ, and objective entities, whose natures are khecarī, gocarī, dikcarī and bhūcarī, (respectively) (khecarī-gocarī-dikcarī-bhūcarī-rūpaiḥ aśeṣaiḥ pramātṛ-antaḥkaraṇa-bahiṣkaraṇa-bhāva-svabhāvaiḥ). In the stage of paśu --of limited being-- (paśu-bhūmikābhyām), while resting in the state of void (śūnya-pada-viśrāntā), She shines (cakāsti) in the innate form of the state of the real Cidgaganacarī --lit. the one who moves in the Sky of Consciousness-- concealed (gopita-pāramārthika-cit-gagana-carītva-svarūpeṇa) by the group of khecarī which consists of the power of Kalā, etc. that is limited agency, etc. (kiñcid-kartṛtva-ādi-ātmaka-kalā-ādi-śakti-ātmanā khecarī-cakreṇa). She appears brilliantly (prakāśate) in the innate and real form consisting of the ascertainment of non-duality, etc. concealed (gopita-abheda-niścaya-ādi-ātmaka-pāramārthika-svarūpeṇa) by the group of gocarī whose form is the goddess (called) internal (psychic) organ which is composed mainly of an ascertainment of duality, egoism and ideation (bheda-niścaya-abhimāna-vikalpana-pradhāna-antaḥkaraṇa-devī-rūpeṇa gocarī-cakreṇa). She flashes (sphurati) in the innate and real form consisting of an expansion of non-duality concealed (gopita-abheda-prathā-ātmaka-pāramārthika-svarūpeṇa) by the group of dikcarī which is the deity of the external organ composed mainly of a perception of duality, etc. (bheda-ālocana-ādi-pradhāna-bahiṣkaraṇa-devatā-ātmanā ca dikcarīcakreṇa). And (ca), (finally,) She appears (bhāti) as the deluder in the heart of the paśu-s --of the limited beings-- (paśu-hṛdaya-vyāmohinā) whose essential nature is the condition of the Universal Soul concealed (gopita-sārvātmya-svarūpeṇa) by the group of bhūcarī consisting of objects whose essence is separate/particularized/divided manifestations (vyavacchinna-ābhāsa-svabhāva-prameya-ātmanā) all around (sarvatas). But (tu), in the stage of Pati or Lord (pati-bhūmikāyām), She appears sparklingly (sphurati) as Cidgaganacarī consisting of the śakti of omnipotence, etc. (sarva-kartṛtva-ādi-śakti-ātmaka-cidgaganacarītvena), as gocarī which has to do with the ascertainment of non-duality, etc. (abheda-niścaya-ādi-ātmanā gocarītvena), as dikcarī which relates to the perception of non-duality, etc. (abheda-ālocana-ādi-ātmanā dikcarītvena), and (ca), (finally,) as the one who unfolds the Heart of the Pati or Lord (pati-hṛdaya-vikāsinā), (that is,) as bhūcarī which is connected with the knowable object whose essence is an expansion of non-duality as if it were one's own body --that is, one perceives the entire objective universe as one's own Body-- (sva-aṅga-kalpa-advaya-prathā-sāra-prameya-ātmanā... bhūcarītvena). Lord Dāmodara, who enjoyed a spontaneous respect occasioned by (his) natural Camatkāra --by his Delight due to Amazement--, has also said so (tathā ca uktam sahaja-camatkāra-parijanita-akṛtaka-ādareṇa bhaṭṭa-dāmodareṇa) in (his) Vimuktaka-s (vimuktakeṣu):

«Vāmeśā --that is, Vāmeśvarī--, etc. (vāmeśā-ādyāḥ) reside in the knower who is separated from fullness --in Puruṣa--, in the inner (psychic) organ, in the external organ, and in the objective entities (pūrṇa-avacchinna-mātṛ-antar-bahiṣkaraṇa-bhāva-gāḥ) (and) are (syuḥ) bestowers of Liberation and bondage (mukti-bandhadāḥ) through complete Knowledge and ignorance (parijñāna-ajñānāt... iti)»

Thus (evam ca), to be a transmigratory soul (saṁsāritvam) (implies) being confounded or infatuated by one's own powers (nija-śakti-vyāmohitatā eva).

Furthermore (api), (there is) the very Aiśvaryaśakti —which is imperishable/invariable, unique, and of the nature of Agency --that is, Śakti-- whose essence is a condition of intense brilliance --this is Śiva-- (svā anapāyinī ekā eva sphurattā-sāra-kartṛtā-ātmā aiśvaryaśaktiḥ)— of the Supreme Lord who is Consciousness (cit-ātmanaḥ parama-īśvarasya). When (yadā) She --the Aiśvaryaśakti-- (sā), after concealing (gopayitvā) the essential nature (svarūpam) in the state of paśu (pāśave pade), produces confusion (vyāmohayati) through the states of the powers (called) prāṇa, apāna and samāna (prāṇa-apāna-samāna-śakti-daśābhiḥ), through the stages of waking, dreaming and deep sleep (jāgrat-svapna-suṣupta-bhūmibhiḥ), and (ca) through the kalā-s of body, vital energy and subtle body (deha-prāṇa-puryaṣṭaka-kalābhiḥ), then (tadā) that condition of being bewildered or infatuated (tad-vyāmohitatā) (is) the state of transmigratory soul (saṁsāritvam). But (tu) when (yadā) She unfolds (unmīlayati) the power (called) udāna (udāna-śaktim), which appears in Suṣumṇā (madhya-dhāma-ullāsām) —(and) whose nature is the state of Turya (turya-daśā-rūpām)—, and (ca) the power (called) vyāna (vyāna-śaktim), whose essence is the penetration of the universe (viśva-vyāpti-sārām) —(and) whose nature is the state of Turyātīta (turya-atīta-daśā-rūpām)—, which --both powers-- form a compact mass of Consciousness and Bliss (cit-ānanda-ghanām), then (tadā), even (api) in the state of body, etc. (deha-ādi-avasthāyām), there exists (bhavati) Liberation while living (jīvat-muktiḥ) whose essence is the State of Pati or Lord --the State of Śiva-- (pati-daśā-ātmā). Thus (evam), the condition of being bewildered or infatuated by one's own powers (sva-śakti-vyāmohitatā) has been explained (vyākhyātā) in three ways (tridhā). In aphorism 9 (9 sūtre) (which begins with) «Cidvat» (cit-vat iti), it has been said (uktam) that (iti) the Light of Consciousness (cit-prakāśaḥ), having assumed contraction (gṛhīta-saṅkocaḥ), (is) the transmigratory soul (saṁsārī). But (tu) here (iha), it has been expressed (uktam) in another manner (bhaṅgī-antareṇa) that (iti) his (asya) state as a transmigratory soul (saṁsāritvam) occurs (bhavati) because it becomes bewildered or infatuated by his own powers (sva-śakti-vyāmohitatvena). In this manner (evam), one who has his powers contracted (saṅkucita-śaktiḥ), (that is,) one who still has vital energy, etc. (prāṇa-ādimān api), when (yadā) he is not bewildered or infatuated by his own powers (sva-śakti-vyāmohitaḥ na bhavati), then (tadā) he (ayam) is described (nirūpitam bhavati) indirectly (bhaṅgyā) (as) «the adorable Śiva Himself (śiva-bhaṭṭārakaḥ eva... iti)» according to the axiom of the written tradition (āmnāya-sthityā) (which says:)

«The Supreme Lord (parama-īśvaraḥ) endowed with a body (śarīrī... iti)»

Just as the revealed scripture (expresses) (yad āgamaḥ):

«After assuming (āsthāya) a human body (manuṣya-deham), they (te) are the Supreme Lord (parama-īśvarāḥ) hidden/secret (channāḥ... iti)»

It has also been said (uktam ca) in the Pratyabhijñāṭīkā (pratyabhijñā-ṭīkāyām):

«They also succeed (te api sidhyanti) who (ye) perceive (paśyanti) the body (śarīram eva) or (vā) even a pot, etc. (ghaṭa-ādi api) —all of which consists of the thirty-six tattva-s or principles (ṣaṭtriṁśat-tattva-mayam)— as having the form of Śiva --or simply, as being Śiva-- (śiva-rūpatayā... iti)»

||12||

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 Aphorism 13

उक्तसूत्रार्थप्रातिपक्ष्येण तत्त्वदृष्टिं दर्शयितुमाह

तत्परिज्ञाने चित्तमेवान्तर्मुखीभावेन चेतनपदाध्यारोहाच्चितिः॥१३॥

पूर्वसूत्रव्याख्याप्रसङ्गेन प्रमेयदृष्ट्या वितत्य व्याख्यातप्रायमेतत्सूत्रं शब्दसङ्गत्या त्वधुना व्याख्यायते। तस्यात्मीयस्य पञ्चकृत्यकारित्वस्य परिज्ञाने सत्यपरिज्ञानलक्षणकारणापगमात्स्वशक्तिव्यामोहिततानिवृत्तौ स्वातन्त्र्यलाभात्प्राग्व्याख्यातं यच्चित्तं तदेव सङ्कोचिनीं बहिर्मुखतां जहदन्तर्मुखीभावेन चेतनपदाध्यारोहात् - ग्राहकभूमिकाक्रमणक्रमेण सङ्कोचकलाया अपि विगलनेन स्वरूपापत्त्या चितिर्भवति स्वां चिन्मयीं परां भूमिमाविशतीत्यर्थः॥१३॥

Uktasūtrārthaprātipakṣyeṇa tattvadṛṣṭiṁ darśayitumāha

Tatparijñāne cittamevāntarmukhībhāvena cetanapadādhyārohāccitiḥ||13||

Pūrvasūtravyākhyāprasaṅgena prameyadṛṣṭyā vitatya vyākhyātaprāyametatsūtraṁ śabdasaṅgatyā tvadhunā vyākhyāyate| Tasyātmīyasya pañcakṛtyakāritvasya parijñāne satyaparijñānalakṣaṇakāraṇāpagamātsvaśaktivyāmohitatānivṛttau svātantryalābhātprāgvyākhyātaṁ yaccittaṁ tadeva saṅkocinīṁ bahirmukhatāṁ jahadantarmukhībhāvena cetanapadādhyārohāt - grāhakabhūmikākramaṇakrameṇa saṅkocakalāyā api vigalanena svarūpāpattyā citirbhavati svāṁ cinmayīṁ parāṁ bhūmimāviśatītyarthaḥ||13||

To show (darśayitum) the viewpoint of the (Supreme) Principle --or «the viewpoint of Truth»-- (tattva-dṛṣṭim) in contrast with the meaning of the mentioned aphorism (ukta-sūtra-artha-prātipakṣyeṇa), (the author) said (āha):

When there is complete knowledge of that --i.e. «of the authorship of the five functions or fivefold act»-- (tad-parijñāne), the mind (cittam) itself (eva), through introversion (antarmukhī-bhāvena), (becomes) the Supreme Power (citiḥ) by ascending (up to) the state of Pure Consciousness (cetana-pada-adhyārohāt)||13||

From the viewpoint of the knowable object (prameya-dṛṣṭyā), this (etad) aphorism (sūtram) has been mostly explained (vyākhyāta-prāyam) at length (vitatya) in connection with the explanation of the previous aphorism (pūrva-sūtra-vyākhyā-prasaṅgena). But (tu) now (adhunā) it is explained (vyākhyāyate) according to the conjunction and connection of the words (śabda-saṅgatyā). When there is complete knowledge (parijñāne sati) of that (tasya) —(that is,) of one's own authorship of the five functions/acts (ātmīyasya pañca-kṛtya-kāritvasya)—, when there is cessation of the condition of being confused or infatuated by one's own powers (sva-śakti-vyāmohitatā-nivṛttau) since the cause characterized by ignorance has disappeared (aparijñāna-lakṣaṇa-kāraṇa-apagamāt), (then) the mind itself (cittam tad eva) —which (yad) has been explained before --in aphorism 5-- (prāk-vyākhyātam)—, through the attainment of Absolute Freedom (svātantrya-lābhāt), abandoning (jahat) (its) limiting extroversion (saṅkocinīm bahirmukhatām), by becoming introverted (antarmukhī-bhāvena), becomes (bhavati) Citi --the Supreme Power-- (citiḥ) by ascending (up to) the state of Pure Consciousness (cetana-pada-adhyārohāt), (that is,) through an entry into (its) essential nature (svarūpa-āpattyā) by means of the disappearance (vigalanena) of even the aspect (called) contraction (saṅkoca-kalāyāḥ api) (and) gradually ascending to the stage of knower or perceiver (grāhaka-bhūmikā-ākramaṇa-krameṇa). (In sum,) he enters (āviśati) the supreme (parām) stage (bhūmim) consisting of Consciousness (cit-mayīm). This is the meaning (iti arthaḥ)||13||

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 Aphorism 14

ननु यदि पारमार्थिकं चिच्छक्तिपदं सकलभेदकवलनस्वभावं तदस्य मायापदेऽपि तथारूपेण भवितव्यं यथा जलदाच्छादितस्यापि भानोर्भावावभासकत्वम् - इत्याशङ्क्याह

चितिवह्निरवरोहपदे छन्नोऽपि मात्रया मेयेन्धनं प्लुष्यति॥१४॥

चितिरेव विश्वग्रसनशीलत्वाद्वह्निरसावेवावरोहपदे - मायाप्रमातृतायां छन्नोऽपि - स्वातन्त्र्यादाच्छादितस्वभावोऽपि भूरिभूतिच्छन्नाग्निवन्मात्रया - अंशेन नीलपीतादिप्रमेयेन्धनं प्लुष्यति - स्वात्मसात्करोति। मात्रापदस्येदमाकूतम् - यत्कवलयनपि सार्वात्म्येन न ग्रसतेऽपि त्वंशेन संस्कारात्मनोत्थापयति। ग्रासकत्वं च सर्वप्रमातॄणां स्वानुभवत एव सिद्धम्। यदुक्तं श्रीमदुत्पलदेवपादैर्निजस्तोत्रेषु

वर्तन्ते जन्तवोऽशेषा अपि ब्रह्मेन्द्रविष्णवः।
ग्रसमानास्ततो वन्दे देव विश्वं भवन्मयम्॥

इति॥१४॥

Nanu yadi pāramārthikaṁ cicchaktipadaṁ sakalabhedakavalanasvabhāvaṁ tadasya māyāpade'pi tathārūpeṇa bhavitavyaṁ yathā jaladācchāditasyāpi bhānorbhāvāvabhāsakatvam - Ityāśaṅkyāha

Citivahniravarohapade channo'pi mātrayā meyendhanaṁ pluṣyati||14||

Citireva viśvagrasanaśīlatvādvahnirasāvevāvarohapade - māyāpramātṛtāyāṁ channo'pi - svātantryādācchāditasvabhāvo'pi bhūribhūticchannāgnivanmātrayā - aṁśena nīlapītādiprameyendhanaṁ pluṣyati - svātmasātkaroti| Mātrāpadasyedamākūtam - yatkavalayanapi sārvātmyena na grasate'pi tvaṁśena saṁskārātmanotthāpayati| Grāsakatvaṁ ca sarvapramātṝṇāṁ svānubhavata eva siddham| Yaduktaṁ śrīmadutpaladevapādairnijastotreṣu

Vartante jantavo'śeṣā api brahmendraviṣṇavaḥ|
Grasamānāstato vande deva viśvaṁ bhavanmayam||

iti||14||

An objection (nanu): If (yadi) the essential/real stage of Cicchakti --lit. of the Power of Consciousness-- (pāramārthikaṁ cit-śakti-padam) has for its essential nature the act of swallowing all differences/dualities (sakala-bheda-kavalana-svabhāvam), then (tad), It must remain the same (tathā-rūpeṇa bhavitavyam) even (api) in Its stage of Māyā (māyā-pade), just as (yathā) (there is) manifestation of objects (bhāva-avabhāsakatvam) by the sun, even though it remains covered by clouds (jalada-ācchāditasya api bhānoḥ) — Having doubted/objected (āśaṅkya) in that way (iti), (the author) said (āha):

The Fire of the Supreme Power (citi-vahniḥ), though (api) covered or concealed (by Māyā or Delusion) (channaḥ) at the stage of descent (avaroha-pade), partially (mātrayā) consumes (pluṣyati) the fuel of the knowables (meya-indhanam)||14||

Citi Herself --the Supreme Power Herself-- (citiḥ eva) (is) a fire (vahniḥ) because Her tendency/disposition consists in devouring the universe (viśva-grasana-śīlatvāt). Herself --Citi Herself-- (asau eva), at the stage of descent (avaroha-pade) —in the condition of the Māyāpramātā --of the knower under the sway of Māyā-- (māyā-pramātṛtāyām)—, although (api) covered or concealed (channaḥ) —although (api) having Her essential nature covered (ācchādita-svabhāvaḥ) voluntarily (svātantryāt)—, partially (mātrayā) —only a portion (aṁśena)—, like a fire covered by abundant ashes (bhūri-bhūti-channa-agni-vat), consumes (pluṣyati) —makes equal to Herself --that is, assimilates, makes it equal to Citi-- (sva-ātma-sāt karoti)— the fuel of knowable objects such as blue, yellow, etc. (nīla-pīta-ādi-prameya-indhanam). This (idam) (is) the intention (ākūtam) of the word «mātrā» (present in the aphorism) --lit. a small portion-- (mātrā-padasya): That (yad) although (api) (the Fire of Citi) is swallowing (the knowable object) (kavalayan), It does not devour (na grasate) it totally (sārvātmyena) but rather (api tu) partially (aṁśena), (since) It makes it arise (again) (utthāpayati) by means of the saṁskāra-s or accumulated impressions (saṁskāra-ātmanā). And (ca) the state of being a devourer (grāsakatvam) in the case of all knowers/perceivers (sarva-pramātṝṇām) is proved (siddham) by one's own experience (sva-anubhavatas). As has been said by the most venerable Utpaladeva (yad uktam śrīmat-utpaladeva-pādaiḥ) in his own hymns (nija-stotreṣu) —more precisely, in Śivastotrāvalī 20.17—:

«(Since) all (aśeṣāḥ) creatures (jantavaḥ), even (api) Brahmā, Indra and Viṣṇu (brahma-indra-viṣṇavaḥ), continue devouring (vartante... grasamānāḥ), therefore (tatas), O God (deva)!, I pay homage (vande) to the universe (viśvam) that consists of You (bhavat-mayam... iti)»

||14||

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 Aphorism 15

यदा पुनः करणेश्वरीप्रसरसङ्कोचं सम्पाद्य सर्गसंहारक्रमपरिशीलनयुक्तिमाविशति तदा

बललाभे विश्वमात्मसात्करोति॥१५॥

चितिरेव देहप्राणाद्याच्छादननिमज्जनेन स्वरूपमुन्मग्नत्वेन स्फारयन्ती बलं यथोक्तम्

तदाक्रम्य बलं मन्त्राः...।

इति। एवं च बललाभे - उन्मग्नस्वरूपाश्रयणे क्षित्यादिसदाशिवान्तं विश्वमात्मसात्करोति - स्वस्वरूपाभेदेन निर्भासयति। तदुक्तं पूर्वगुरुभिः स्वभाषामयेषु क्रमसूत्रेषु

यथा वह्निरुद्बोधितो दाह्यं दहति तथा विषयपाशान्भक्षयेत्

इति।

न चैवं वक्तव्यम् - विश्वात्मसात्काररूपा समावेशभूः कादाचित्की कथमुपादेया इयं स्यादिति यतो देहाद्युन्मज्जननिमज्जनवशेनेदमस्याः कादाचित्कत्वमिवाभाति। वस्तुतस्तु चितिस्वातन्त्र्यावभासितदेहाद्युन्मज्जनादेव कादाचित्कत्वम्। एषा तु सदैव प्रकाशमानान्यथा तद्देहाद्यपि न प्रकाशेत। अत एव देहादिप्रमातृताभिमाननिमज्जनायाभ्यासो न तु सदा प्रथमानतासारप्रमातृताप्राप्त्यर्थम्

इति श्रीप्रत्यभिज्ञाकाराः॥१५॥

Yadā punaḥ karaṇeśvarīprasarasaṅkocaṁ sampādya sargasaṁhārakramapariśīlanayuktimāviśati tadā

Balalābhe viśvamātmasātkaroti||15||

Citireva dehaprāṇādyācchādananimajjanena svarūpamunmagnatvena sphārayantī balaṁ yathoktam

Tadākramya balaṁ mantrāḥ...|

iti| Evaṁ ca balalābhe - unmagnasvarūpāśrayaṇe kṣityādisadāśivāntaṁ viśvamātmasātkaroti - Svasvarūpābhedena nirbhāsayati| Taduktaṁ pūrvagurubhiḥ svabhāṣāmayeṣu kramasūtreṣu

Yathā vahnirudbodhito dāhyaṁ dahati tathā viṣayapāśānbhakṣayet

iti|

Na caivaṁ vaktavyam - viśvātmasātkārarūpā samāveśabhūḥ kādācitkī kathamupādeyā iyaṁ syāditi yato dehādyunmajjananimajjanavaśenedamasyāḥ kādācitkatvamivābhāti| Vastutastu citisvātantryāvabhāsitadehādyunmajjanādeva kādācitkatvam| Eṣā tu sadaiva prakāśamānānyathā taddehādyapi na prakāśeta| Ata eva dehādipramātṛtābhimānanimajjanāyābhyāso na tu sadā prathamānatāsārapramātṛtāprāptyartham

iti śrīpratyabhijñākārāḥ||15||

However (punar), when (yadā) (one oneself,) after carrying out (sampādya) the expansion and contraction of the goddesses of the senses (karaṇa-īśvarī-prasara-saṅkocam), enters (āviśati) into the practice of contacting the succession of manifestation and withdrawal (sarga-saṁhāra-krama-pariśīlana-yuktim), then (tadā):

When (one) obtains the Power of Citi or Universal Consciousness (bala-lābhe), he makes (karoti) the universe (viśvam) equal to himself (ātmasāt), (that is, he assimilates the universe to himself)||15||

Citi Herself (citiḥ eva) (becomes --although, paradoxically, She always is--) Bala or Power (balam) by submerging the covering/cloak of body, vital energy, etc. (deha-prāṇa-ādi-ācchādana-nimajjanena) (and) expanding (sphārayantī) (Her) essential nature (svarūpam) so that it emerges (unmagnatvena). As has been said (yathā uktam) (in Spandakārikā-s 2.1:)

«Grabbing hold of (ākramya) that Force (tad... balam), the Mantra-s (mantrāḥ... iti)...»

In this manner (evam), when one obtains the Power (of Citi or Universal Consciousness) (bala-lābhe) —when one resorts to the emerged essential nature --when one takes refuge in such essential nature-- (unmagna-svarūpa-āśrayaṇe)—, he makes (karoti) the universe (viśvam), from the earth element up to Sadāśiva (kṣiti-ādi-sadāśiva-antam), equal to himself (ātmasāt), (that is,) he manifests (it) (nirbhāsayati) in unity with his own essential nature (sva-svarūpa-abhedena). The first/ancient Guru-s have said that (tad uktam pūrva-gurubhiḥ) in the Kramasūtra-s (krama-sūtreṣu), which consist of their own speeches --in the speeches of those Guru-s-- (sva-bhāṣā-mayeṣu):

«Just as (yathā) a fire (vahniḥ) ignited (udbodhitaḥ) consumes/burns (dahati) the fuel (dāhyam), so (tathā) he should consume (bhakṣayet) the fetters (called) objects of the senses (viṣaya-pāśān... iti)»

The author --lit. authors-- of the venerable Pratyabhijñā (śrī-pratyabhijñā-kārāḥ) (has said something about this:)

«It should not be said (na ca... vaktavyam) in this way (evam): (The role of Citi,) which is inclusion (samāveśa-bhūḥ) (and) which is that which makes the universe equal to Herself (viśva-ātmasāt-kāra-rūpā), is occasional/incidental (kādācitkī). How (katham) is this (kind of role) (upādeyā iyam syāt iti) to be accepted? (Why?) Because (yatas) this (nature) (idam) of Hers --of Citi-- (asyāḥ) appears (ābhāti) as an occasional or incidental state (kādācitkatvam iva) due to the immersion and emergence of the body, etc. (deha-ādi-unmajjana-nimajjana-vaśena). In reality (vastutas tu), (this) occasional or incidental (apparent) state (kādācitkatvam) is due to the emergence of the body, etc. manifested by the Absolute Freedom of Citi (citi-svātantrya-avabhāsita-deha-ādi-unmajjanāt eva). But (tu) She --or "Her role"-- (eṣā) is always manifesting Herself (sadā eva prakāśamānā). Otherwise (anyathā), even that, (namely,) the body, etc. (tad deha-ādi api), would not be manifested (na prakāśeta). For this very reason (atas eva), (there exists) the practice (of Yoga) (abhyāsaḥ) for submerging the erroneous conception that the state of the knower/perceiver --of the subject-- is the body, etc. (deha-ādi-pramātṛtā-abhimāna-nimajjanāya), and not (na tu) for attaining the state of the knower/perceiver whose essence is always to expand and emerge (sadā prathamānatā-sāra-pramātṛtā-prāpti-artham... iti)»

||15||

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 Aphorism 16

एवं च

चिदानन्दलाभे देहादिषु चेत्यमानेष्वपि चिदैकात्म्यप्रतिपत्तिदार्ढ्यं जीवन्मुक्तिः॥१६॥

विश्वात्मसात्कारात्मनि समावेशरूपे चिदानन्दे लब्धे व्युत्थानदशायां दलकल्पतया देहप्राणनीलसुखादिष्वाभासमानेष्वपि यत्समावेशसंस्कारबलात्प्रतिपादयिष्यमाणयुक्तिक्रमोपबृंहिताच्चिदैकात्म्यप्रतिपत्तिदार्ढ्यम् - अविचला चिदेकत्वप्रथा सैव जीवन्मुक्तिः - जीवतः प्राणानपि धारयतो मुक्तिः प्रत्यभिज्ञातनिजस्वरूपविद्राविताशेषपाशराशित्वात्। यथोक्तं स्पन्दशास्त्रे

इति वा यस्य संवित्तिः क्रीडात्वेनाखिलं जगत्।
स पश्यन्सततं युक्तो जीवन्मुक्तो न संशयः॥

इति॥१६॥

Evaṁ ca

Cidānandalābhe dehādiṣu cetyamāneṣvapi cidaikātmyapratipattidārḍhyaṁ jīvanmuktiḥ||16||

Viśvātmasātkārātmani samāveśarūpe cidānande labdhe vyutthānadaśāyāṁ dalakalpatayā dehaprāṇanīlasukhādiṣvābhāsamāneṣvapi yatsamāveśasaṁskārabalātpratipādayiṣyamāṇayuktikramopabṛṁhitāccidaikātmyapratipattidārḍhyam - avicalā cidekatvaprathā saiva jīvanmuktiḥ - jīvataḥ prāṇānapi dhārayato muktiḥ pratyabhijñātanijasvarūpavidrāvitāśeṣapāśarāśitvāt| Yathoktaṁ spandaśāstre

Iti vā yasya saṁvittiḥ krīḍātvenākhilaṁ jagat|
Sa paśyansatataṁ yukto jīvanmukto na saṁśayaḥ||

iti||16||

And (ca) thus (evam):

When (one) obtains the Bliss of Absolute Consciousness (cit-ānanda-lābhe), (there is) stability or firmness of the awareness of identity with (that) Absolute Consciousness (cit-aikātmya-pratipatti-dārḍhyam), even though (api) the body, etc. (deha-ādiṣu) are being experienced (cetyamāneṣu). (This state is known as) Jīvanmukti --i.e. "Liberation or Mukti while living"-- (jīvanmuktiḥ)||16||

When the Bliss of Absolute Consciousness is obtained (cit-ānande labdhe), which produces equality between oneself and the universe (viśva-ātmasāt-kāra-ātmani) (and) whose form is samāveśa --absorption-- (samāveśarūpe), (then,) even (api) in the condition of vyutthāna --all states except samāveśa-- (vyutthāna-daśāyām) —in which body, vital energy, blue, pleasure, etc. (deha-prāṇa-nīla-sukha-ādiṣu ābhāsamāneṣu) are being manifested as if they were fragments (dala-kalpatayā)—, (there is) stability or firmness of the awareness of identity with (that) Absolute Consciousness (cit-aikātmya-pratipatti-dārḍhyam) —(there is) a firm (avicalā) expansion of unity with Absolute Consciousness (cit-ekatva-prathā)— which (yad) (occurs) due to the force of the impressions of samāveśa --of absorption in Śiva-- (samāveśa-saṁskāra-balāt), (all of it) magnified by the succession of means that will be explained (pratipādayiṣyamāṇa-yukti-krama-upabṛṁhitāt). That (firm expansion of unity with Absolute Consciousness) (sā eva) (is) Liberation while living (jīvat-muktiḥ), (that is,) Liberation (muktiḥ) of someone who remains alive (jīvataḥ) (and) who preserves (his) vital energies (prāṇān api dhārayataḥ). (Why?) Because the mass of all fetters has been dispersed --also "dissolved"-- since one's own essential nature has been recognized (pratyabhijñāta-nija-svarūpa-vidrāvita-aśeṣa-pāśa-rāśitvāt). As (yathā) it has been said (uktam) in the scripture on Spanda --in Spandakārikā-s 2.5-- (spanda-śāstre):

«Or (iti vā) he (saḥ) who has that (yasya) knowledge or realization (saṁvittiḥ) (and) is constantly (satatam) united (with the Supreme Self) (yuktaḥ) views (paśyan) the whole (akhilam) world (jagat) as a (divine) play (krīḍātvena). He is liberated while living (jīvat-muktaḥ), there is no (na) doubt (saṁśayaḥ... iti) (about it)»

||16||

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 Aphorism 17

अथ कथं चिदानन्दलाभो भवति - इत्याह

मध्यविकासाच्चिदानन्दलाभः॥१७॥

सर्वान्तरतमत्वेन वर्तमानत्वात्तद्भित्तिलग्नतां विना च कस्यचिदपि स्वरूपानुपपत्तेः संविदेव भगवती मध्यम्। सा तु मायादशायां तथाभूतापि स्वरूपं गूहयित्वा

प्राक्संवित्प्राणे परिणता

इति नीत्या प्राणशक्तिभूमिं स्वीकृत्यावरोहक्रमेण बुद्धिदेहादिभुवमधिशयाना नाडीसहस्रसरणिमनुसृता। तत्रापि च पलाशपर्णमध्यशाखान्यायेन आ ब्रह्मरन्ध्रादधोवक्त्रपर्यन्तं प्राणशक्तिब्रह्माश्रयमध्यमनाडीरूपतया प्राधान्येन स्थिता तत एव सर्ववृत्तीनामुदयात्तत्रैव च विश्रामात्। एवम्भूताप्येषा पशूनां निमीलितस्वरूपैव स्थिता। यदा तूक्तयुक्तिक्रमेण सर्वान्तरतमत्वे मध्यभूता संविद्भगवती विकसति यदि वा वक्ष्यमाणक्रमेण मध्यभूता ब्रह्मनाडी विकसति तदा तद्विकासाच्चिदानन्दस्योक्तरूपस्य लाभः - प्राप्तिर्भवति। ततश्च प्रागुक्ता जीवन्मुक्तिः॥१७॥

Atha kathaṁ cidānandalābho bhavati - Ityāha

Madhyavikāsāccidānandalābhaḥ||17||

Sarvāntaratamatvena vartamānatvāttadbhittilagnatāṁ vinā ca kasyacidapi svarūpānupapatteḥ saṁvideva bhagavatī madhyam| Sā tu māyādaśāyāṁ tathābhūtāpi svarūpaṁ gūhayitvā

Prāksaṁvitprāṇe pariṇatā

iti nītyā prāṇaśaktibhūmiṁ svīkṛtyāvarohakrameṇa buddhidehādibhuvamadhiśayānā nāḍīsahasrasaraṇimanusṛtā| Tatrāpi ca palāśaparṇamadhyaśākhānyāyena ā brahmarandhrādadhovaktraparyantaṁ prāṇaśaktibrahmāśrayamadhyamanāḍīrūpatayā prādhānyena sthitā tata eva sarvavṛttīnāmudayāttatraiva ca viśrāmāt| Evambhūtāpyeṣā paśūnāṁ nimīlitasvarūpaiva sthitā| Yadā tūktayuktikrameṇa sarvāntaratamatve madhyabhūtā saṁvidbhagavatī vikasati yadi vā vakṣyamāṇakrameṇa madhyabhūtā brahmanāḍī vikasati tadā tadvikāsāccidānandasyoktarūpasya lābhaḥ - prāptirbhavati| Tataśca prāguktā jīvanmuktiḥ||17||

Now (atha), how (katham) does the acquisition of the Bliss of Absolute Consciousness occur (cit-ānanda-lābhaḥ bhavati). (The author) said (āha) so (iti):

Through the unfoldment or development of the center --of the middle state-- (madhya-vikāsāt), (there is) acquisition of the Bliss of Absolute Consciousness (cit-ānanda-lābhaḥ)||17||

The Lady (bhagavatī) Saṁvid Herself --the Pure Consciousness also called Paramaśiva or Parabhairava-- (saṁvid eva) (is) the center (madhyam). (Why?) Because it exists (vartamānatvāt) as the innermost Reality in everything (sarva-antaratamatvena), and (ca) because the nature (svarūpa-anupapatteḥ) of "something" (kasyacid api) is not possible --lit. is not applicable-- unless it adheres to that Screen --lit. Wall; Saṁvid is the Screen on which the entire universe is reflected-- (tad-bhitti-lagnatām vinā). But (tu), although She is thus (sā... tathābhūtā api), after concealing (gūhayitvā) (Her) essential nature (sva-rūpam) in the state of Māyā (māyā-daśāyām), according to the precept (nītyā):

«In the beginning (prāk), Saṁvid (saṁvid) transformed (pariṇatā) into the vital energy --it should have been written "prāṇena", in the instrumental case-- (prāṇe)»

After accepting (svīkṛtya) the role of the prāṇaśakti (prāṇa-śakti-bhūmim), She rests (adhiśayānā) in the states of intellect, body, etc. (buddhi-deha-ādi-bhuvam) in descending order (avaroha-krameṇa), (and) follows --lit. has followed-- (anusṛtā) the path of the thousand subtle channels (nāḍī-sahasra-saraṇim). And (ca) even (api) there --at the level of the sakala who dwells in a body-- (tatra), She remains (sthitā) predominantly (prādhānyena) in the form of the central subtle channel --the Suṣumṇā-- whose seat is Brahma as prāṇaśakti (prāṇa-śakti-brahma-āśraya-madhyama-nāḍī-rūpatayā), from brahmarandhra --at the crown-- (ā brahma-randhrāt) to the adhovaktra --located below the cakra called Mūlādhāra-- (adhas-vaktra-paryantam) as the central midrib in the leaf of a palāśa tree --butea frondosa-- (palāśa-parṇa-madhya-śākhā-nyāyena). (She is the central channel called Suṣumṇā,) since all activities arise (sarva-vṛttīnām udayāt) from That --from the Suṣumṇā-- (tatas eva) and (ca) rest (viśrāmāt) right there --in the Suṣumṇā-- (tatra eva). Although (api) She (eṣā) is thus (evambhūtā), She remains (sthitā) with Her essential nature closed (nimīlita-svarūpā eva) to the paśu-s --to the limited beings who have not yet awakened-- (paśūnām). But (tu) when (yadā) the Lady (bhagavatī) Saṁvid (saṁvid), who is the center (madhya-bhūtā) (that appears) as the innermost Reality in everything (sarva-antaratamatve), unfolds (vikasati) through the process concerning the aforementioned means --it refers to the authorship of the fivefold function/act-- (ukta-yukti-krameṇa) —or (vā) if (yadi) the brahmanāḍī --Suṣumṇā consists of three concentric channels called tāmasasuṣumnā, vajriṇī and brahmanāḍī (the latter being the innermost)-- (brahmanāḍī), which is the center (madhya-bhūtā), unfolds (vikasati) through the process that will be discussed later (vakṣyamāṇa-krameṇa)—, then (tadā), due to the unfolding of that (tad-vikāsāt), (there occurs) the acquisition (lābhaḥ) of the aforesaid Bliss of Absolute Consciousness (cit-ānandasya ukta-rūpasya) —(that is,) there exists (bhavati) (such) attainment (prāptiḥ)—. And (ca) after that (tatas) (ensues) Liberation while living (jīvat-muktiḥ), which has been previously mentioned (prāk-uktā)||17||

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 Aphorism 18

मध्यविकासे युक्तिमाह

विकल्पक्षयशक्तिसङ्कोचविकासवाहच्छेदाद्यन्तकोटिनिभालनादय इहोपायाः॥१८॥

इह मध्यशक्तिविकासे विकल्पक्षयादय उपायाः। प्रागुपदिष्टपञ्चविधकृत्यकारित्वाद्यनुसरणेन सर्वमध्यभूतायाः संविदो विकासो जायते - इत्यभिहितप्रायम्। उपायान्तरमपि तूच्यते - प्राणायाममुद्राबन्धादिसमस्तयन्त्रणातन्त्रत्रोटनेन सुखोपायमेव हृदये निहितचित्त उक्तयुक्त्या स्वस्थितिप्रतिबन्धकं विकल्पमकिञ्चिच्चिन्तकत्वेन प्रशमयन्नविकल्पपरामर्शेन देहाद्यकलुषस्वचित्प्रमातृतानिभालनप्रवणोऽचिरादेवोन्मिषद्विकासां तुर्यतुर्यातीतसमावेशदशामासादयति। यथोक्तम्

विकल्पहानेनैकाग्र्यात्क्रमेणेश्वरतापदम्।

इति श्रीप्रत्यभिज्ञायाम्। श्रीस्पन्देऽपि

यदा क्षोभः प्रलीयेत तदा स्यात्परमं पदम्॥

इति। श्रीज्ञानगर्भेऽपि

विहाय सकलाः क्रिया जननि मानसीः सर्वतो विमुक्तकरणक्रियानुसृतिपारतन्त्र्योज्ज्वलम्।
स्थितैस्त्वदनुभावतः सपदि वेद्यते सा परा दशा नृभिरतन्द्रितासमसुखामृतस्यन्दिनी॥

इति। अयं चोपायो मूर्धन्यत्वात्प्रत्यभिज्ञायां प्रतिपादितत्वादादावुक्तः। शक्तिसङ्कोचादयस्तु यद्यपि प्रत्यभिज्ञायां न प्रतिपादितास्तथाप्याम्नायिकत्वादस्माभिः प्रसङ्गात्प्रदर्श्यन्ते बहुषु हि प्रदर्शितेषु कश्चित्केनचित्प्रवेक्ष्यतीति।

शक्तेः सङ्कोच - इन्द्रियद्वारेण प्रसरन्त्या एवाकुञ्चनक्रमेणोन्मुखीकरणम्। यथोक्तमाथर्वणिकोपनिषत्सु कठवल्ल्यां चतुर्थवल्लिप्रथममन्त्रे

पराञ्चि खानि व्यतृणत्स्वयम्भूस्तस्मात्पराङ्पश्यति नान्तरात्मन्।
कश्चिद्धीरः प्रत्यगात्मानमैक्षदावृत्तचक्षुरमृतत्वमश्नन्॥

इति। प्रसृताया अपि वा कूर्माङ्गसङ्कोचवत्त्राससमये हृत्प्रवेशवच्च सर्वतो निवर्तनम्। यथोक्तम्

तदपोद्धृते नित्योदितस्थितिः।

इति।

शक्तेर्विकासोऽन्तर्निगूढाया अक्रममेव सकलकरणचक्रविस्फारणेन

अन्तर्लक्ष्यो बहिर्दृष्टिर्निमेषोन्मेषवर्जितः।

इति। भैरवीयमुद्रानुप्रवेशयुक्त्या बहिः प्रसरणम्। यथोक्तं कक्ष्यास्तोत्रे

सर्वाः शक्तीश्चेतसा दर्शनाद्याः स्वे स्वे वेद्ये यौगपद्येन विष्वक्।
क्षिप्त्वा मध्ये हाटकस्तम्भभूतस्तिष्ठन्विश्वाधार एकोऽवभासि॥

इति। श्रीभट्टकल्लटेनाप्युक्तम्

रूपादिषु परिणामात्तत्सिद्धिः।

इति। शक्तेश्च सङ्कोचविकासौ नासापुटस्पन्दनक्रमोन्मिषत्सूक्ष्मप्राणशक्त्या भ्रूभेदनेन क्रमासादितोर्ध्वकुण्डलिनीपदे प्रसरविश्रान्तिदशापरिशीलनमधःकुण्डलिन्यां च षष्ठवक्त्ररूपायां प्रगुणीकृत्य शक्तिं तन्मूलतदग्रतन्मध्यभूमिस्पर्शावेशः। यथोक्तं विज्ञानभट्टारके

वह्नेर्विषस्य मध्ये तु चित्तं सुखमयं क्षिपेत्।
केवलं वायुपूर्णं वा स्मरानन्देन युज्यते॥

इति। अत्र वह्निरनुप्रवेशक्रमेण सङ्कोचभूर्विषस्थानं प्रसरयुक्त्या विकासपदं विषॢ व्याप्तावित्यर्थानुगमात्।

वाहयोः - वामदक्षिणगतयोः प्राणापानयोश्छेदो - हृदयविश्रान्तिपुरःसरमन्तः ककारहकारादिप्रायानच्कवर्णोच्चारेण विच्छेदनम्। यथोक्तं ज्ञानगर्भे

अनच्कककृतायतिप्रसृतपार्श्वनाडीद्वयच्छिदो विधृतचेतसो हृदयपङ्कजस्योदरे।
उदेति तव दारितान्धतमसः स विद्याङ्कुरो य एष परमेशतां जनयितुं पशोरप्यलम्॥

इति।

आदिकोटिर्हृदयमन्तकोटिर्द्वादशान्तस्तयोः प्राणोल्लासविश्रान्त्यवसरे निभालनं - चित्तनिवेशनेन परिशीलनम्। यथोक्तं विज्ञानभैरवे

हृद्याकाशे निलीनाक्षः पद्मसम्पुटमध्यगः।
अनन्यचेताः सुभगे परं सौभाग्यमाप्नुयात्॥

इति। तथा

यथा तथा यत्र तत्र द्वादशान्ते मनः क्षिपेत्।
प्रतिक्षणं क्षीणवृत्तेर्वैलक्षण्यं दिनैर्भवेत्॥

इति। आदिपदादुन्मेषदशानिषेवणम्। यथोक्तम्

उन्मेषः स तु विज्ञेयः स्वयं तमुपलक्षयेत्॥

इति स्पन्दे। तथा रमणीयविषयचर्वणादयश्च सङ्गृहीताः। यथोक्तं श्रीविज्ञानभैरव एव

जग्धिपानकृतोल्लासरसानन्दविजृम्भणात्।
भावयेद्भरितावस्थां महानन्दमयो भवेत्॥
गीतादिविषयास्वादासमसौख्यैकतात्मनः।
योगिनस्तन्मयत्वेन मनोरूढेस्तदात्मता॥
यत्र यत्र मनस्तुष्टिर्मनस्तत्रैव धारयेत्।
तत्र तत्र परानन्दस्वरूपं सम्प्रकाशते॥

इति। एवमन्यदप्यानन्दपूर्णस्वात्मभावनादिकमनुमन्तव्यम्। इत्येवमादयोऽत्र मध्यविकास उपायाः॥१८॥

Madhyavikāse yuktimāha

Vikalpakṣayaśaktisaṅkocavikāsavāhacchedādyantakoṭinibhālanādaya ihopāyāḥ||18||

Iha madhyaśaktivikāse vikalpakṣayādaya upāyāḥ| Prāgupadiṣṭapañcavidhakṛtyakāritvādyanusaraṇena sarvamadhyabhūtāyāḥ saṁvido vikāso jāyate - ityabhihitaprāyam| Upāyāntaramapi tūcyate - prāṇāyāmamudrābandhādisamastayantraṇātantratroṭanena sukhopāyameva hṛdaye nihitacitta uktayuktyā svasthitipratibandhakaṁ vikalpamakiñciccintakatvena praśamayannavikalpaparāmarśena dehādyakaluṣasvacitpramātṛtānibhālanapravaṇo'cirādevonmiṣadvikāsāṁ turyaturyātītasamāveśadaśāmāsādayati| Yathoktam

Vikalpahānenaikāgryātkrameṇeśvaratāpadam|

iti śrīpratyabhijñāyām| Śrīspande'pi

Yadā kṣobhaḥ pralīyeta tadā syātparamaṁ padam||

iti| Śrījñānagarbhe'pi

Vihāya sakalāḥ kriyā janani mānasīḥ sarvato vimuktakaraṇakriyānusṛtipāratantryojjvalam|
Sthitaistvadanubhāvataḥ sapadi vedyate sā parā daśā nṛbhiratandritāsamasukhāmṛtasyandinī||

iti| Ayaṁ copāyo mūrdhanyatvātpratyabhijñāyāṁ pratipāditatvādādāvuktaḥ| Śaktisaṅkocādayastu yadyapi pratyabhijñāyāṁ na pratipāditāstathāpyāmnāyikatvādasmābhiḥ prasaṅgātpradarśyante bahuṣu hi pradarśiteṣu kaścitkenacitpravekṣyatīti|

Śakteḥ saṅkoca - indriyadvāreṇa prasarantyā evākuñcanakrameṇonmukhīkaraṇam| Yathoktamātharvaṇikopaniṣatsu kaṭhavallyāṁ caturthavalliprathamamantre

Parāñci khāni vyatṛṇatsvayambhūstasmātparāṅpaśyati nāntarātman|
Kaściddhīraḥ pratyagātmānamaikṣadāvṛttacakṣuramṛtatvamaśnan||

iti| Prasṛtāyā api vā kūrmāṅgasaṅkocavattrāsasamaye hṛtpraveśavacca sarvato nivartanam| Yathoktam

Tadapoddhṛte nityoditasthitiḥ|

iti|

Śaktervikāso'ntarnigūḍhāyā akramameva sakalakaraṇacakravisphāraṇena

Antarlakṣyo bahirdṛṣṭirnimeṣonmeṣavarjitaḥ|

iti| Bhairavīyamudrānupraveśayuktyā bahiḥ prasaraṇam| Yathoktaṁ kakṣyāstotre

Sarvāḥ śaktīścetasā darśanādyāḥ sve sve vedye yaugapadyena viṣvak|
Kṣiptvā madhye hāṭakastambhabhūtastiṣṭhanviśvādhāra eko'vabhāsi||

iti| Śrībhaṭṭakallaṭenāpyuktam

Rūpādiṣu pariṇāmāttatsiddhiḥ|

iti| Śakteśca saṅkocavikāsau nāsāpuṭaspandanakramonmiṣatsūkṣmaprāṇaśaktyā bhrūbhedanena kramāsāditordhvakuṇḍalinīpade prasaraviśrāntidaśāpariśīlanamadhaḥkuṇḍalinyāṁ ca ṣaṣṭhavaktrarūpāyāṁ praguṇīkṛtya śaktiṁ tanmūlatadagratanmadhyabhūmisparśāveśaḥ| Yathoktaṁ vijñānabhaṭṭārake

Vahnerviṣasya madhye tu cittaṁ sukhamayaṁ kṣipet|
Kevalaṁ vāyupūrṇaṁ vā smarānandena yujyate||

iti| Atra vahniranupraveśakrameṇa saṅkocabhūrviṣasthānaṁ prasarayuktyā vikāsapadaṁ viṣḷ vyāptāvityarthānugamāt|

Vāhayoḥ - vāmadakṣiṇagatayoḥ prāṇāpānayośchedo - hṛdayaviśrāntipuraḥsaramantaḥ kakārahakārādiprāyānackavarṇoccāreṇa vicchedanam| Yathoktaṁ jñānagarbhe

Anackakakṛtāyatiprasṛtapārśvanāḍīdvayacchido vidhṛtacetaso hṛdayapaṅkajasyodare|
Udeti tava dāritāndhatamasaḥ sa vidyāṅkuro ya eṣa parameśatāṁ janayituṁ paśorapyalam||

iti|

Ādikoṭirhṛdayamantakoṭirdvādaśāntastayoḥ prāṇollāsaviśrāntyavasare nibhālanaṁ - cittaniveśanena pariśīlanam| Yathoktaṁ vijñānabhairave

Hṛdyākāśe nilīnākṣaḥ padmasampuṭamadhyagaḥ|
Ananyacetāḥ subhage paraṁ saubhāgyamāpnuyāt||

iti| Tathā

Yathā tathā yatra tatra dvādaśānte manaḥ kṣipet|
Pratikṣaṇaṁ kṣīṇavṛttervailakṣaṇyaṁ dinairbhavet||

iti| Ādipadādunmeṣadaśāniṣevaṇam| Yathoktam

Unmeṣaḥ sa tu vijñeyaḥ svayaṁ tamupalakṣayet||

iti spande| Tathā ramaṇīyaviṣayacarvaṇādayaśca saṅgṛhītāḥ| Yathoktaṁ śrīvijñānabhairava eva

Jagdhipānakṛtollāsarasānandavijṛmbhaṇāt|
Bhāvayedbharitāvasthāṁ mahānandamayo bhavet||
Gītādiviṣayāsvādāsamasaukhyaikatātmanaḥ|
Yoginastanmayatvena manorūḍhestadātmatā||
Yatra yatra manastuṣṭirmanastatraiva dhārayet|
Tatra tatra parānandasvarūpaṁ samprakāśate||

iti| Evamanyadapyānandapūrṇasvātmabhāvanādikamanumantavyam| Ityevamādayo'tra madhyavikāsa upāyāḥ||18||

(The author) said (āha) the means (yuktim) with reference to the unfolding of the center (madhya-vikāse):

Here (you have) (iha) the means (for that unfoldment or development) (upāyāḥ): 1) Dissolution or dissipation of (all) vikalpa-s or thoughts, 2) unfoldment (and) contraction of Śakti or Power, 3) cessation of the two flows (of prāṇa and apāna by means of the repetition of «anacka» --i.e. «without vowels»-- sounds), etc., (and) 4) the perception of the dvādaśānta, etc. (vikalpa-kṣaya-śakti-saṅkoca-vikāsa-vāha-cheda-ādi-antakoṭi-nibhālana-ādayaḥ)||18||

Here (iha), in the unfolding of the Central Power (madhya-śakti-vikāse), the means (upāyāḥ) are the dissolution of the vikalpa-s (or thoughts), etc. (vikalpa-kṣaya-ādayaḥ). It has (already) been mostly mentioned (abhihita-prāyam) that (iti) the unfolding (vikāsaḥ) of the Consciousness that is the Center of all (sarva-madhya-bhūtāyāḥ saṁvidaḥ) takes place (jāyate) following the authorship of the fivefold function/act as previously taught (prāk-upadiṣṭa-pañcavidha-kṛtya-kāritva-ādi-anusaraṇena). But (your) even (api) another means (upāya-antaram) is mentioned (ucyate). (There exists) an easy means (sukha-upāyam eva) that destroys the warp of all the restrictions imposed by prāṇāyāma, mudrā, bandha, etc. (prāṇāyāma-mudrā-bandha-ādi-samasta-yantraṇā-tantra-troṭanena). (To do the practice, the yogī should first) have (his) mind fixed (nihita-cittaḥ) in the Heart «in the Central Consciousness» (hṛdaye), (then,) without thinking of anything (a-kiñcid-cintakatvena), he removes --also «he appeases»-- (praśamayan), by means of the aforementioned mechanism (ukta-yuktyā), the vikalpa(-s) (vikalpam) that obstruct the State of Being --or «one's own State»-- (sva-sthiti-pratibandhakam). Seizing the state without thoughts (avikalpa-parāmarśena), he tends to perceive his own Consciousness devoid of the turbidness of the body, etc. (deha-ādi-akaluṣa-sva-cit-pramātṛtā-nibhālana-pravaṇaḥ). (In this way,) in no time at all (acirāt eva), he attains (āsādayati) the state of absorption in Turya and Turyātīta (turya-turya-atīta-samāveśa-daśām), which --that is to say, that state-- flourishes --lit. «which is an opening expansion»-- (unmiṣat-vikāsām). Just as (yathā) it has been declared (uktam) in the (most) venerable Īśvarapratyabhijñā (4.11) (śrī-pratyabhijñāyām):

«By the cessation of vikalpa-s --of thoughts-- (vikalpa-hānena) through concentration (aikāgryāt), the State of Lordship (īśvaratā-padam) (is) gradually (attained) (krameṇa... iti)»

Also (it has been said) (api) in the venerable Spandakārikā-s (1.9) (śrī-spande):

«When (yadā) the agitation (kṣobhaḥ) thoroughly dissolves (pralīyeta), then (tadā) the Supreme (paramam) State (padam) occurs (syāt... iti)»

(And) even (api) in the venerable Jñānagarbha (śrī-jñānagarbhe) (the following has been said:)

«O Mother! (janani), after completely abandoning (vihāya... sarvatas) all (sakalāḥ) mental (mānasīḥ) activities (kriyāḥ), (there emerges) a splendid condition free from the dependence of following after the activities of the senses (vimukta-karaṇa-kriyā-anusṛti-pāratantrya-ujjvalam). That (sā) supreme (parā) State (daśā), which exudes the nectar of a peerless happiness devoid of stupefaction and bewilderment (atandrita-asama-sukha-amṛta-syandinī), is realized (vedyate) immediately (sapadi), through Your Grace (tvad-anubhāvataḥ), by the men who are (in the aforesaid splendid condition) (sthitaiḥ... nṛbhiḥ... iti)»

This (ayam ca) means (upāyaḥ) has been described (uktaḥ) in the first place (ādau) because it is the most elevated (mūrdhanyatvāt), (and also) because it has been explained (pratipāditatvāt) in the Pratyabhijñā (school) (pratyabhijñāyām). But (tu) although (yadi api) the saṅkoca of Śakti, etc. (śakti-saṅkoca-ādayaḥ) have not been explained (na pratipāditāḥ) in the (school of) Pratyabhijñā (pratyabhijñāyām), nevertheless (tathā api) we have shown them (asmābhiḥ... pradarśyante) incidentally (prasaṅgāt) since they belong to the sacred written tradition (āmnāyikatvāt). When many (means) are exhibited (bahuṣu hi pradarśiteṣu), someone (kaścid) «will enter» (pravekṣyati iti) through one (of them) (kenacid).

The saṅkoca (saṅkocaḥ) of Śakti (śakteḥ) (is) to generate an orientation (toward the Self) (unmukhīkaraṇam) through a succession of contractions (ākuñcana-krameṇa) of the (Śakti) that has propagated (prasarantyāḥ eva) through the portals of the senses (indriya-dvāreṇa). As (yathā) has been said (uktam) in the first Mantra of the fourth section (caturtha-valli-prathama-mantre) of the Kaṭhavallī (kaṭhavallyām) in the Upaniṣad-s of the Atharvaveda (ātharvaṇika-upaniṣatsu):

«The Self-existent (svayambhūḥ) pierced (vyatṛṇat) the apertures (of the senses) (khāni) outward (parāñci). Therefore (tasmāt), He sees (paśyati) outward (parāṅ) and not (na) toward the inner Self --expected "antarātmānam" instead-- (antar-ātman). Some (kaścid) wise one (dhīraḥ), desiring to consume --lit. consuming-- (aśnan) the nectar of immortality (amṛtatvam), contemplated --expected "aikṣata" instead-- (aikṣat) the inner Self (pratyak-ātmānam) with the gaze turned inward (āvṛtta-cakṣuḥ... iti)»

O (vā) (the saṅkoca of Śakti is) even (api) a retraction (nivartanam) from all directions (sarvatas) of the (Śakti) that has dispersed outward (prasṛtāyāḥ), like the contraction of a tortoise's limbs (kūrma-aṅga-saṅkoca-vat) at the moment of feeling fear (trāsa-samaye), and (ca) like a penetration into the heart (hṛd-praveśa-vat). As has been said (in some scripture) (yathā uktam):

«Upon inversion (tad-apoddhṛte), there is abiding in the ever-present (Self) (nitya-udita-sthitiḥ... iti)»

The vikāsa (vikāsaḥ) of the Śakti that is hidden within (śakteḥ... antar-nigūḍhāyāḥ) (occurs) through the opening of the entire group of all the senses (sakala-karaṇa-cakra-visphāraṇena) simultaneously (akramam eva).

«With one's own attention turned inward (antar-lakṣyaḥ) (and) the gaze turned outward (bahis-dṛṣṭiḥ), without closing or opening the eyes (nimeṣa-unmeṣa-varjitaḥ... iti)»

Bhairavamudrā (bhairavīya-mudrā) (is) an expansion (prasaraṇam) outward (bahis) in conjunction with a penetration (anupraveśa-yuktyā). As (yathā) has been said (uktam) in the Kakṣyāstotra (kakṣyāstotre):

«After throwing (kṣiptvā) through the mind (cetasā) all (sarvāḥ) the powers (śaktīḥ), (such as) the power of sight, etc. (darśana-ādyāḥ), into each of their (respective) objects (sve sve vedye) —simultaneously (yaugapadyena) (and) in all directions (viṣvak)—, remaining (tiṣṭhan) in the center (madhye) as a golden pillar (hāṭaka-stambha-bhūtaḥ), only You appear (ekaḥ avabhāsi) as the support of the universe (viśva-ādhāraḥ... iti)!»

The most venerable Kallaṭa has also said (śrī-bhaṭṭa-kallaṭena api uktam) also (api):

«Perfection with regard to that --with regard to the development of the madhyaśakti-- (tad) (is carried out) through a transformation (of one's own consciousness) (pariṇāmāt) (even) in the presence of forms, etc. (rūpa-ādiṣu... iti)»

The saṅkoca and the vikāsa --lit. contraction and expansion-- (saṅkoca-vikāsau) of Śakti (śakteḥ ca) (imply) the practice of the state of repose and unfoldment (prasara-viśrānti-daśā-pariśīlanam) (of Śakti) at the stage of ūrdhvakuṇḍalinī --Kuṇḍalinī moving from Mūlādhāra to Brahmarandhra--, gradually attained (krama-āsādita-ūrdhva-kuṇḍalinī-pade) through the piercing of space between the eyebrows (bhrū-bhedanena) by the subtle prāṇaśakti that gradually expands through the vibration in the nostrils (nāsā-puṭa-spandana-krama-unmiṣat-sūkṣma-prāṇa-śaktyā). And (ca) in the adhaḥkuṇḍalinī --the same Kuṇḍalinī but moving downward, from lambikā (the junction of four subtle channels near the palate) down to Mūlādhāra-- (adhas-kuṇḍalinyām), whose form is the sixth mouth --it refers to the sixth organ located just below Mūlādhāra-- (ṣaṣṭha-vaktra-rūpāyām), after nourishing (praguṇī-kṛtya) the prāṇaśakti (śaktim), (there is) an entrance and contact with the stages (called) root, tip, and middle region of that (adhaḥkuṇḍalinī) (tad-mūla-tad-agra-tad-madhya-bhūmi-sparśa-āveśaḥ). As (yathā) it has been said (uktam) in the adorable Vijñānabhairava (68) (vijñāna-bhaṭṭārake):

«He should cast (kṣipet) (his) mind (cittam) filled with delight (sukha-mayam) into the center (madhye tu) of vahni --that is, saṅkoca or contraction-- and viṣa --also called vikāsa or expansion-- (vahneḥ viṣasya), (either) alone --that is, his mind alone-- (kevalam) or (vā) filled with vital air (vāyu-pūrṇam). (As a consequence,) he becomes endowed (yujyate) with sexual bliss (smara-ānandena... iti)»

Here (atra) vahni --lit. fire-- (vahniḥ) (is) the stage of saṅkoca (saṅkoca-bhūḥ) through the process of entry (of the prāṇaśakti into the sixth mouth mentioned earlier) (anupraveśa-krameṇa). The site of viṣa --lit. poison-- (viṣa-sthānam) (is) the stage of vikāsa (vikāsa-padam) through the mechanism of propagation --prasara-- (prasara-yuktyā) following the meaning (artha-anugamāt) (of the root) "viṣ - to penetrate" (viṣḷ vyāptau).

(«Vāhaccheda» in the aphorism means:) Cessation (chedaḥ) —(or) interruption (vicchedanam) through the internal pronunciation of «anacka» sounds --without vowels-- consisting mainly of the sounds ka, ha, etc. (antar ka-kāra-ha-kāra-ādi-prāya-anacka-varṇa-uccāreṇa), together with a repose in the heart (hṛdaya-viśrānti-puraḥsaram)— of the two flows (vāhayoḥ) —of prāṇa and apāna located on the right and left (vāma-dakṣiṇa-gatayoḥ prāṇa-apānayoḥ)—. As (yathā) it has been said (uktam) in the Jñānagarbha (jñāna-garbhe):

«Within the interior (udare) of the lotus of the heart (hṛdaya-paṅkajasya) of one whose mind is under control (vidhṛta-cetasaḥ), who has performed an interruption (of the flow of vital energy) through the two subtle channels extending on (both) sides by means of a restriction produced by the vowel-less sound "ka" (anacka-ka-kṛta-āyati-prasṛta-pārśva-nāḍī-dvaya-chidaḥ), there arises (udeti) that very sprout of Yours of Knowledge (tava... saḥ vidyā-aṅkuraḥ... eṣaḥ) —whose thick darkness has been dispelled (dārita-andhatamasaḥ)— which (yaḥ) is capable (alam) of generating (janayitum) the State of the Supreme Lord (parama-īśatām) even (api) for a paśu --for a limited being-- (paśoḥ... iti)»

The initial point (ādi-koṭiḥ) (is) the heart (hṛdayam), the final point (anta-koṭiḥ) (is) the dvādaśānta (dvādaśāntaḥ). Nibhālana --lit. perception-- (nibhālanam) (is) the practice (pariśīlanam) by fixing the mind (citta-niveśanena) at the moment when there is an appearance of the vital energy and a repose of it (prāṇa-ullāsa-viśrānti-avasare) between the two --between the heart and dvādaśānta-- (tayoḥ). As (yathā) it has been said (uktam) in the Vijñānabhairava (vijñāna-bhairave):

«O beautiful One (subhage), he whose organs of sense are merged (nilīna-akṣaḥ) into the ether (ākāśe) in the heart (hṛdi), who resides in the middle of the hemispheres of (that) lotus --i.e. he resides in Pramātā or Knower, while in the upper hemisphere is Pramāṇa (means of knowledge), and in the lower hemisphere is Prameya (knowable)-- (padma-sampuṭa-madhyagaḥ), (and) who is totally one-pointed --viz. his mind is concentrated on nothing which is different from Consciousness or Bhairava-- (ananya-cetāḥ), obtains (āpnuyāt) the Supreme (param) Fortune/Welfare --i.e. he gets lordship over the universe, Supreme Bliss and charm-- (saubhāgyam... iti)»

Likewise (tathā):

«Howsoever (yathā tathā) (and) wheresoever (yatra tatra), he should throw (kṣipet) (his) mind (manas) into dvādaśānta (dvādaśānte) at every moment (pratikṣaṇam). For the one whose mental fluctuation has decreased (in that way) (kṣīṇa-vṛtteḥ), there is (bhavet) (the manifestation of) the extraordinary nature of Parabhairava --lit. indescribableness-- (vailakṣaṇyam) in a few days (dinaiḥ... iti)»

From the word «ādi» --lit. etc.-- (ādi-padāt) (is suggested) the practice of the state of Unmeṣa --taught by Vasugupta in his Spandakārikā-s-- (unmeṣa-daśā-niṣevaṇam). As (yathā) it has been said (uktam) in the Spandakārikā-s (3.9) (spande):

«That (saḥ) is to be certainly known (tu vijñeyaḥ) as Unmeṣa (unmeṣaḥ)... One should perceive (upalakṣayet) that (Unmeṣa) (tam) by himself (svayam... iti)»

Similarly (tathā), the tasting/enjoyment of pleasant things, etc. (ramaṇīya-viṣaya-carvaṇa-ādayaḥ ca) have been summarized (saṅgṛhītāḥ). As (yathā) it has been said (uktam) in the venerable Vijñānabhairava (72-74) (śrī-vijñānabhairave eva):

«From the expansion of the delight of the taste that appears from the acts of eating and drinking (jagdhi-pāna-kṛta-ullāsa-rasa-ānanda-vijṛmbhaṇāt), he should contemplate (bhāvayet) the full state (bharita-avasthā). After that (tatas), there occurs (bhavet) a great delight (mahā-ānandaḥ)»

«When the yogī becomes one with the incomparable bliss because of the enjoyment in the spheres of songs, etc. (gīta-ādi-viṣaya-āsvāda-asama-saukhya-ekatā-ātmanaḥ... yoginaḥ), due to identification with it --that is, "with the incomparable bliss"-- (tad-mayatvena), (there occurs) identification with that (Supreme Brahma) (tad-ātmatā) through the development or expansion of the mind (manas-rūḍheḥ)»

«Wherever (yatra yatra) (there is) mental satisfaction (manas-tuṣṭiḥ), the mind (manas) should be fixed (dhārayet) right there (tatra eva). In those circumstances (tatra tatra), the essential nature of the Highest Bliss (para-ānanda-svarūpam) becomes manifest (samprakāśate... iti)»

Thus (evam), other (anyat) (practices such as) the contemplation of one's own Self full of Bliss, etc. (ānanda-pūrṇa-sva-ātma-bhāvanā-ādikam) must also be inferred (api... anumantavyam). In this way (iti evam), here (atra) (the term) etcetera (ādayaḥ) (refers to) means (upāyāḥ) relating to the unfoldment of the center (madhya-vikāse)||18||

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 Aphorism 19

मध्यविकासाच्चिदानन्दलाभः स एव च परमयोगिनः समावेशसमापत्त्यादिपर्यायः समाधिस्तस्य नित्योदितत्वे युक्तिमाह

समाधिसंस्कारवति व्युत्थाने भूयो भूयश्चिदैक्यामर्शान्नित्योदितसमाधिलाभः॥१९॥

आसादितसमावेशो योगिवरो व्युत्थानेऽपि समाधिरससंस्कारेण क्षीव इव सानन्दं घूर्णमानो भावराशिं शरदभ्रलवमिव चिद्गगन एव लीयमानं पश्यन्भूयो भूयोऽन्तर्मुखतामेव समवलम्बमानो निमीलनसमाधिक्रमेण चिदैक्यमेव विमृशन्व्युत्थानाभिमतावसरेऽपि समाध्येकरस एव भवति। यथोक्तं क्रमसूत्रेषु

क्रममुद्रयान्तःस्वरूपया बहिर्मुखः समाविष्टो भवति साधकः। तत्रादौ बाह्यादन्तः प्रवेश आभ्यन्तराद्बाह्यस्वरूपे प्रवेश आवेशवशाज्जायत - इति सबाह्याभ्यन्तरोऽयं मुद्राक्रमः

इति। अत्रायमर्थः सृष्टिस्थितिसंहृतिसंविच्चक्रात्मकं क्रमं मुद्रयति स्वाधिष्ठितमात्मसात्करोति येयं तुरीया चितिशक्तिस्तया क्रममुद्रयान्तरिति - पूर्णाहन्तास्वरूपया बहिर्मुख - इति विषयेषु व्यापृतोऽपि समाविष्टः - साक्षात्कृतपरशक्तिस्फारः साधकः - परमयोगी भवति। तत्र च बाह्याद्ग्रस्यमानाद्विषयग्रामादन्तः - परस्यां चिति भूमौ ग्रसनक्रमेणैव प्रवेशः - समावेशो भवति। आभ्यन्तराच्चितिशक्तिस्वरूपाच्च साक्षात्कृतादावेशवशात् - समावेशसामर्थ्यादेव बाह्यस्वरूपे - इदन्तानिर्भासे विषयग्रामे वमनयुक्त्या प्रवेशः - चिद्रसाश्यानताप्रथनात्मा समावेशो जायत - इति। सबाह्याभ्यन्तरोऽयं नित्योदितसमावेशात्मा मुदो - हर्षस्य वितरणात्परमानन्दस्वरूपत्वात्पाशद्रावणाद्विश्वस्यान्तस्तुरीयसत्तायां मुद्रणाच्च मुद्रात्मा क्रमोऽपि सृष्ट्यादिक्रमाभासकत्वात्तत्क्रमाभासरूपत्वाच्च क्रम इत्यभिधीयत इति॥१९॥

Madhyavikāsāccidānandalābhaḥ sa eva ca paramayoginaḥ samāveśasamāpattyādiparyāyaḥ samādhistasya nityoditatve yuktimāha

Samādhisaṁskāravati vyutthāne bhūyo bhūyaścidaikyāmarśānnityoditasamādhilābhaḥ||19||

Āsāditasamāveśo yogivaro vyutthāne'pi samādhirasasaṁskāreṇa kṣīva iva sānandaṁ ghūrṇamāno bhāvarāśiṁ śaradabhralavamiva cidgagana eva līyamānaṁ paśyanbhūyo bhūyo'ntarmukhatāmeva samavalambamāno nimīlanasamādhikrameṇa cidaikyameva vimṛśanvyutthānābhimatāvasare'pi samādhyekarasa eva bhavati| Yathoktaṁ kramasūtreṣu

Kramamudrayāntaḥsvarūpayā bahirmukhaḥ samāviṣṭo bhavati sādhakaḥ| Tatrādau bāhyādantaḥ praveśa ābhyantarādbāhyasvarūpe praveśa āveśavaśājjāyata - iti sabāhyābhyantaro'yaṁ mudrākramaḥ

iti| Atrāyamarthaḥ sṛṣṭisthitisaṁhṛtisaṁviccakrātmakaṁ kramaṁ mudrayati svādhiṣṭhitamātmasātkaroti yeyaṁ turīyā citiśaktistayā kramamudrayāntariti - pūrṇāhantāsvarūpayā bahirmukha - iti viṣayeṣu vyāpṛto'pi samāviṣṭaḥ - sākṣātkṛtaparaśaktisphāraḥ sādhakaḥ - paramayogī bhavati| Tatra ca bāhyādgrasyamānādviṣayagrāmādantaḥ - parasyāṁ citi bhūmau grasanakrameṇaiva praveśaḥ - samāveśo bhavati| Ābhyantarāccitiśaktisvarūpācca sākṣātkṛtādāveśavaśāt - samāveśasāmarthyādeva bāhyasvarūpe - idantānirbhāse viṣayagrāme vamanayuktyā praveśaḥ - cidrasāśyānatāprathanātmā samāveśo jāyata - iti| Sabāhyābhyantaro'yaṁ nityoditasamāveśātmā mudo - harṣasya vitaraṇātparamānandasvarūpatvātpāśadrāvaṇādviśvasyāntasturīyasattāyāṁ mudraṇācca mudrātmā kramo'pi sṛṣṭyādikramābhāsakatvāttatkramābhāsarūpatvācca krama ityabhidhīyata iti||19||

From the unfoldment of the center (madhya-vikāsāt) (there is) acquisition of the Bliss of Absolute Consciousness (cit-ānanda-lābhaḥ). That very same thing --the aforementioned acquisition-- (saḥ eva) (is) the samādhi or trance (samādhiḥ) —whose synonyms are samāveśa, samāpatti, etc. (samāveśa-samāpatti-ādi-paryāyaḥ)— of the Supreme Yogī (parama-yoginaḥ). With reference to its ever-active state --to the permanent state of such samādhi or trance-- (tasya nitya-uditatve), (the author) said (āha) the means (yuktim):

In the state coming after samādhi or trance, which is full of the saṁskāra-s (of that) samādhi (samādhi-saṁskāravati vyutthāne), (there is) acquisition of an ever active samādhi (nitya-udita-samādhi-lābhaḥ) by reflecting over and over again upon one's own identity with the Absolute Consciousness (bhūyas bhūyas cit-aikya-āmarśāt)||19||

The best of Yogī-s (yogi-varaḥ) who has attained samāveśa --absorption, that is, trance-- (āsādita-samāveśaḥ), (and who) even (api) in vyutthāna --in any state other than trance-- (vyutthāne) (is) as if (iva) intoxicated (kṣīvaḥ) by the saṁskāra --by the impression-- of the sap and vigor of samādhi or trance (samādhi-rasa-saṁskāreṇa), (and) moves blissfully to and fro (sa-ānandam ghūrṇamānaḥ), sees/perceives (paśyan) the mass of entities --beings and objects-- (bhāva-rāśim) —(which looks) like (iva) a small portion of an autumnal cloud (śarad-abhra-lavam)— dissolving (līyamānam) into the Firmament of Absolute Consciousness (cit-gagane eva). Resorting (samavalambamānaḥ) to introversion (antarmukhatām eva) again and again (bhūyas bhūyas), (and) reflecting (vimṛśan) upon unity with Absolute Consciousness (cit-aikyam eva) through the process of trance with closed eyes (nimīlana-samādhi-krameṇa), (such a) Yogī (bhavati) is one whose only pleasure is samādhi (samādhi-eka-rasaḥ eva) even (api) on occasion of what is regarded as vyutthāna (vyutthāna-abhimata-avasare). As (yathā) has been said (uktam) in the Kramasūtra-s (krama-sūtreṣu):

«The sādhaka --the spiritual aspirant-- (sādhakaḥ), (even though appearing to be) externalized (bahirmukhaḥ), is absorbed --is in trance-- (samāviṣṭaḥ bhavati) by means of the Kramamudrā whose nature is internal --that is, it pertains to introversion-- (krama-mudrayā antar-svarūpayā). There (tatra), by the force of absorption (āveśa-vaśāt), there arises (jāyate), at the beginning (ādau), an entry (praveśaḥ) from outside (bāhyāt) inward (antar), (and then,) an entry (praveśaḥ) from inside (ābhyantarāt) toward that which has an external nature --outward-- (bāhya-svarūpe). Thus (iti), this (ayam) Kramamudrā (mudrā-kramaḥ) contains both the external and the internal (sa-bāhya-ābhyantaraḥ... iti)»

Here (atra), this (ayam) (is) the meaning (arthaḥ): (The expression) «krama-mudrayā» (which literally means «by means of the Kramamudrā»,) (krama-mudrayā) (is explained thus:) By means of this fourth Power of Consciousness (iyam turīyā citi-śaktiḥ tayā) which «mudrayati» --3^rd P. singular of the nominal verb «mudraya»-- (mudrayati... yā) krama --lit. succession-- (kramam), (that is, which) appropriates (ātmasāt) (the succession) which is the group of the consciousnesses of manifestation, maintenance and withdrawal (of the universe) (sṛṣṭi-sthitisaṁhṛti-saṁvid-cakra-ātmakam), which --such succession-- (already) is presided over by the Self (sva-adhiṣṭhitam). «Antaḥ(svarūpayā)» (antar iti) (means) «by Her whose nature is perfect Self-consciousness» (pūrṇa-ahantā-svarūpayā). «Bahirmukhaḥ» (bahirmukhaḥ... iti) (means that the sādhaka) is absorbed in trance (samāviṣṭaḥ) even though (api) he is occupied (vyāpṛtaḥ) with (external) things (viṣayeṣu). (And) the sādhaka or spiritual aspirant (sādhakaḥ) who has realized the expansion of the Highest Power (sākṣāt-kṛta-para-śakti-sphāraḥ) (under all those circumstances,) becomes (bhavati) a Supreme Yogī (parama-yogī). And (ca) there (tatra), devouring the multitude of objects from outside (bāhyāt grasyamānāt viṣaya-grāmāt) inward (antar) —toward the stage of the Highest Consciousness (parasyām citi bhūmau)—, there is (bhavati) absorption in trance (samāveśaḥ), (that is, there is) an entry (praveśaḥ) by means of the very process of devouring (grasana-krameṇa eva). From inside (ābhyantarāt) —from having realized the essential nature of the Power of Consciousness (citi-śakti-svarūpāt ca sākṣātkṛtāt)— «there takes place» (jāyate... iti), by the force of āveśa (āveśa-vaśāt) —by the power of absorption (samāveśa-sāmarthyāt eva)—, an entry (praveśaḥ), by means of the device of vamana --lit. «the act of vomiting», that is, manifesting-- (vamana-yuktyā), into that which has an external nature (bāhya-svarūpe) —into the mass of objects that shines as the condition of This (idantā-nirbhāse viṣaya-grāme)—. (Such an entry is) an absorption (samāveśaḥ) whose nature consists of an unfolding of the solidification of the sap of Absolute Consciousness (cit-rasa-āśyānatā-prathana-ātmā). This (ayam) (Mudrākrama --Kramamudrā--) which contains both the external and the internal (sa-bāhya-ābhyantaraḥ), (and) is the ever-active absorption (nitya-udita-samāveśa-ātmā), (is) mudrā (mudrā-ātmā) (for the following three reasons:) (1) Because it bestows mudā or bliss (mudaḥ... harṣasya vitaraṇāt) since its nature is Supreme Bliss (parama-ānanda-svarūpatvāt); (2) because it dissolves the bonds (pāśa-drāvaṇāt); (3) and (ca) because it seals the universe (viśvasya... mudraṇāt) into the being of the inner fourth state of consciousness (antar turīya-sattāyā). (And this Mudrākrama is) also (api) krama (kramaḥ). (Why?) It is called (abhidhīyate ti) «krama» (kramaḥ iti) (for these two reasons:) (1) Because it makes manifestation, etc. appear as a succession (sṛṣṭi-ādi-krama-ābhāsakatvāt); and (ca) (2) because (the Mudrākrama) itself is the appearance of that succession (tad-krama-ābhāsa-rūpatvāt)||19||

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 Aphorism 20

इदानीमस्य समाधिलाभस्य फलमाह

तदा प्रकाशानन्दसारमहामन्त्रवीर्यात्मकपूर्णाहन्तावेशात्सदा सर्वसर्गसंहारकारिनिजसंविद्देवताचक्रेश्वरताप्राप्तिर्भवतीति शिवम्॥२०॥

नित्योदिते समाधौ लब्धे सति प्रकाशानन्दसारा - चिदाह्लादैकघना महती मन्त्रवीर्यात्मिका - सर्वमन्त्रजीवितभूता पूर्णा पराभट्टारिकारूपा येयमहन्ता - अकृत्रिमः स्वात्मचमत्कारस्तत्रावेशात्सदा कालाग्न्यादेश्चरमकलापर्यन्तस्य विश्वस्य यौ सर्गसंहारौ - विचित्रौ सृष्टिप्रलयौ तत्कारि यन्निजं संविद्देवताचक्रं तदैश्वर्यस्य प्राप्तिः - आसादनं भवति प्राकरणिकस्य परमयोगिन इत्यर्थ इत्येतत्सर्वं शिवस्वरूपमेवेत्युपसंहारः - इति सङ्गतिः। तत्र यावदिदं किञ्चित्संवेद्यते तस्य संवेदनमेव स्वरूपं तस्याप्यन्तर्मुखविमर्शमयाः प्रमातारस्तत्त्वं तेषामपि विगलितदेहाद्युपाधिसङ्कोचाभिमानाशेषशरीरा सदाशिवेश्वरतैव सारमस्या अपि प्रकाशैकसद्भावापादिताशेषविश्वचमत्कारमयः श्रीमान्महेश्वर एव परमार्थः - नहि पारमार्थिकप्रकाशावेशं विना कस्यापि प्रकाशमानता घटते - स च परमेश्वरः स्वातन्त्र्यसारत्वादादिक्षान्तामायीयशब्दराशिपरामर्शमयत्वेनैवैतत्स्वीकृतसमस्तवाच्यवाचकमयाशेषजगदानन्दसद्भावापादनात्परं परिपूर्णत्वात्सर्वाकाङ्क्षाशून्यतयानन्दप्रसरनिर्भरोऽत एवानुत्तराकुलस्वरूपादकारादारभ्य शक्तिस्फाररूपहकलापर्यन्तं यद्विश्वं प्रसृतं क्षकारस्य प्रसरशमनरूपत्वात्तदकारहकाराभ्यामेव सम्पुटीकारयुक्त्या प्रत्याहारन्यायेनान्तः स्वीकृतं सदविभागवेदनात्मकबिन्दुरूपतया स्फुरितमनुत्तर एव विश्राम्यति - इति शब्दराशिस्वरूप एवायमकृतको विमर्शः। यथोक्तम्

प्रकाशस्यात्मविश्रान्तिरहंभावो हि कीर्तितः।
उक्ता च सैव विश्रान्तिः सर्वापेक्षानिरोधतः॥
स्वातन्त्र्यमथ कर्तृत्वं मुख्यमीश्वरतापि च।

इति। एषैव चाहन्ता सर्वमन्त्राणामुदयविश्रान्तिस्थानत्वादेतद्बलेनैव च तत्तदर्थक्रियाकारित्वान्महती वीर्यभूमिः। तदुक्तम्

तदाक्रम्य बलं मन्त्रा...।

इत्यादि

... तेनैते शिवधर्मिणः॥

इत्यन्तं श्रीस्पन्दे। शिवसूत्रेष्वपि

महाह्रदानुसन्धानान्मन्त्रवीर्यानुभवः

इति। तदत्र महामन्त्रवीर्यात्मिकायां पूर्णाहन्तायामावेशो - देहप्राणादिनिमज्जनात्तत्पदावाप्त्यवष्टम्भेन देहादीनां नीलादीनामपि तद्रसाप्लावनेन तन्मयीकरणम्। तथा हि - देहसुखनीलादि यत्किञ्चित्प्रथतेऽध्यवसीयते स्मर्यते सङ्कल्प्यते वा तत्र सर्वत्रैव भगवती चितिशक्तिमयी प्रथा भित्तिभूतैव स्फुरति - तदस्फुरणे कस्याप्यस्फुरणादित्युक्तत्वात्। केवलं तथा स्फुरन्त्यपि सा तन्मायाशक्त्यावभासितदेहनीलाद्युपरागदत्ताभिमानवशाद्भिन्नभिन्नस्वभावेव भान्ती ज्ञानसङ्कल्पाध्यवसायादिरूपतया मायाप्रमातृभिरभिमन्यते वस्तुतस्त्वेकैवासौ चितिशक्तिः। यथोक्तम्

या चैषा प्रतिभा तत्तत्पदार्थक्रमरूषिता।
अक्रमानन्तचिद्रूपः प्रमाता स महेश्वरः॥

इति। तथा

मायाशक्त्या विभोः सैव भिन्नसंवेद्यगोचरा।
कथिता ज्ञानसङ्कल्पाध्यवसायादिनामभिः॥

इति। एवमेषा सर्वदशास्वेकैव चितिशक्तिर्विजृम्भमाणा यदि तदनुप्रवेशतदवष्टम्भयुक्त्या समासाद्यते तत्तदावेशात्पूर्वोक्तयुक्त्या करणोन्मीलननिमीलनक्रमेण सर्वस्य सर्वमयत्वात्तत्तत्संहारादावपि सदा सर्वसर्गसंहारकारि यत्सहजसंवित्तिदेवताचक्रम् - अमायीयान्तर्बहिष्करणमरीचिपुञ्जस्तत्रेश्वरता - साम्राज्यं परभैरवात्मता तत्प्राप्तिर्भवति परमयोगिनः। यथोक्तम्

यदा त्वेकत्र संरूढस्तदा तस्य लयोद्भवौ।
नियच्छन्भोक्तृतामेति ततश्चक्रेश्वरो भवेत्॥

इति। अत्रैकत्रेति

एकत्रारोपयेत्सर्वम्...।

इति। चित्सामान्यस्पन्दभूरुन्मेषात्मा व्याख्यातव्या। तस्येत्यनेन

पुर्यष्टकेन संरुद्ध...।

इति। उपक्रान्तं पुर्यष्टकमेव पराम्रष्टव्यं न तु यथा विवरणकृत एकत्र सूक्ष्मे स्थूले शरीरे वेति व्याकृतवन्तः। स्तुतं च मया

स्वतन्त्रश्चितिचक्राणां चक्रवर्ती महेश्वरः।
संवित्तिदेवताचक्रजुष्टः कोऽपि जयत्यसौ॥

इति। इतिशब्द उपसंहारे यदेतावदुक्तप्रकरणशरीरं तत्सर्वं शिवम् - शिवप्राप्तिहेतुत्वाच्छिवात्प्रसृतत्वाच्छिवस्वरूपाभिन्नत्वाच्च शिवमयमेवेति शिवम्॥

देहप्राणसुखादिभिः प्रतिकिलं संरुध्यमानो जनः पूर्णानन्दघनामिमां न चिनुते माहेश्वरीं स्वां चितिम्।
मध्ये बोधसुधाब्धि विश्वमभितस्तत्फेनपिण्डोपमं यः पश्येदुपदेशतस्तु कथितः साक्षात्स एकः शिवः॥
येषां वृत्तः शाङ्करः शक्तिपातो येऽनभ्यासात्तीक्ष्णयुक्तिष्वयोग्याः।
शक्ता ज्ञातुं नेश्वरप्रत्यभिज्ञामुक्तस्तेषामेष तत्त्वोपदेशः॥

समाप्तमिदं प्रत्यभिज्ञाहृदयम्॥

कृतिस्तत्रभवन्महामाहेश्वराचार्यवर्यश्रीमदभिनवगुप्तपादपद्मोपजीविनः श्रीमतो राजानकक्षेमराजाचार्यस्य॥

शुभमस्तु॥

Idānīmasya samādhilābhasya phalamāha

Tadā prakāśānandasāramahāmantravīryātmakapūrṇāhantāveśātsadā
sarvasargasaṁhārakārinijasaṁviddevatācakreśvaratāprāptirbhavatīti śivam||20||

Nityodite samādhau labdhe sati prakāśānandasārā - cidāhlādaikaghanā mahatī mantravīryātmikā - sarvamantrajīvitabhūtā pūrṇā parābhaṭṭārikārūpā yeyamahantā - akṛtrimaḥ svātmacamatkārastatrāveśātsadā kālāgnyādeścaramakalāparyantasya viśvasya yau sargasaṁhārau - vicitrau sṛṣṭipralayau tatkāri yannijaṁ saṁviddevatācakraṁ tadaiśvaryasya prāptiḥ - āsādanaṁ bhavati prākaraṇikasya paramayogina ityartha ityetatsarvaṁ śivasvarūpamevetyupasaṁhāraḥ - iti saṅgatiḥ| Tatra yāvadidaṁ kiñcitsaṁvedyate tasya saṁvedanameva svarūpaṁ tasyāpyantarmukhavimarśamayāḥ pramātārastattvaṁ teṣāmapi vigalitadehādyupādhisaṅkocābhimānāśeṣaśarīrā sadāśiveśvarataiva sāramasyā api prakāśaikasadbhāvāpāditāśeṣaviśvacamatkāramayaḥ śrīmānmaheśvara eva paramārthaḥ - nahi pāramārthikaprakāśāveśaṁ vinā kasyāpi prakāśamānatā ghaṭate - sa ca parameśvaraḥ svātantryasāratvādādikṣāntāmāyīyaśabdarāśiparāmarśamayatvenaivaitatsvīkṛtasamastavācyavācakamayāśeṣajagadānandasadbhāvāpādanātparaṁ paripūrṇatvātsarvākāṅkṣāśūnyatayānandaprasaranirbharo'ta evānuttarākulasvarūpādakārādārabhya śaktisphārarūpahakalāparyantaṁ yadviśvaṁ prasṛtaṁ kṣakārasya prasaraśamanarūpatvāttadakārahakārābhyāmeva sampuṭīkārayuktyā pratyāhāranyāyenāntaḥ svīkṛtaṁ sadavibhāgavedanātmakabindurūpatayā sphuritamanuttara eva viśrāmyati - iti śabdarāśisvarūpa evāyamakṛtako vimarśaḥ| Yathoktam

Prakāśasyātmaviśrāntirahaṁbhāvo hi kīrtitaḥ|
Uktā ca saiva viśrāntiḥ sarvāpekṣānirodhataḥ||
Svātantryamatha kartṛtvaṁ mukhyamīśvaratāpi ca|

iti| Eṣaiva cāhantā sarvamantrāṇāmudayaviśrāntisthānatvādetadbalenaiva ca tattadarthakriyākāritvānmahatī vīryabhūmiḥ| Taduktam

Tadākramya balaṁ mantrā...|

ityādi

... tenaite śivadharmiṇaḥ||

ityantaṁ śrīspande| Śivasūtreṣvapi

Mahāhradānusandhānānmantravīryānubhavaḥ

iti| Tadatra mahāmantravīryātmikāyāṁ pūrṇāhantāyāmāveśo - dehaprāṇādinimajjanāttatpadāvāptyavaṣṭambhena dehādīnāṁ nīlādīnāmapi tadrasāplāvanena tanmayīkaraṇam| Tathā hi - dehasukhanīlādi yatkiñcitprathate'dhyavasīyate smaryate saṅkalpyate vā tatra sarvatraiva bhagavatī citiśaktimayī prathā bhittibhūtaiva sphurati - tadasphuraṇe kasyāpyasphuraṇādityuktatvāt| Kevalaṁ tathā sphurantyapi sā tanmāyāśaktyāvabhāsitadehanīlādyuparāgadattābhimānavaśādbhinnabhinnasvabhāveva bhāntī jñānasaṅkalpādhyavasāyādirūpatayā māyāpramātṛbhirabhimanyate vastutastvekaivāsau citiśaktiḥ| Yathoktam

Yā caiṣā pratibhā tattatpadārthakramarūṣitā|
Akramānantacidrūpaḥ pramātā sa maheśvaraḥ||

iti| Tathā

Māyāśaktyā vibhoḥ saiva bhinnasaṁvedyagocarā|
Kathitā jñānasaṅkalpādhyavasāyādināmabhiḥ||

iti| Evameṣā sarvadaśāsvekaiva citiśaktirvijṛmbhamāṇā yadi tadanupraveśatadavaṣṭambhayuktyā samāsādyate tattadāveśātpūrvoktayuktyā karaṇonmīlananimīlanakrameṇa sarvasya sarvamayatvāttattatsaṁhārādāvapi sadā sarvasargasaṁhārakāri yatsahajasaṁvittidevatācakram - amāyīyāntarbahiṣkaraṇamarīcipuñjastatreśvaratā - sāmrājyaṁ parabhairavātmatā tatprāptirbhavati paramayoginaḥ| Yathoktam

Yadā tvekatra saṁrūḍhastadā tasya layodbhavau|
Niyacchanbhoktṛtāmeti tataścakreśvaro bhavet||

iti| Atraikatreti

Ekatrāropayetsarvam...|

iti| Citsāmānyaspandabhūrunmeṣātmā vyākhyātavyā| Tasyetyanena

Puryaṣṭakena saṁruddha...|

iti| Upakrāntaṁ puryaṣṭakameva parāmraṣṭavyaṁ na tu yathā vivaraṇakṛta ekatra sūkṣme sthūle śarīre veti vyākṛtavantaḥ| Stutaṁ ca mayā

Svatantraściticakrāṇāṁ cakravartī maheśvaraḥ|
Saṁvittidevatācakrajuṣṭaḥ ko'pi jayatyasau||

iti| Itiśabda upasaṁhāre yadetāvaduktaprakaraṇaśarīraṁ tatsarvaṁ śivam - śivaprāptihetutvācchivātprasṛtatvācchivasvarūpābhinnatvācca śivamayameveti śivam||

Dehaprāṇasukhādibhiḥ pratikilaṁ saṁrudhyamāno janaḥ pūrṇānandaghanāmimāṁ na cinute māheśvarīṁ svāṁ citim|
Madhye bodhasudhābdhi viśvamabhitastatphenapiṇḍopamaṁ yaḥ paśyedupadeśatastu kathitaḥ sākṣātsa ekaḥ śivaḥ||
Yeṣāṁ vṛttaḥ śāṅkaraḥ śaktipāto ye'nabhyāsāttīkṣṇayuktiṣvayogyāḥ|
Śaktā jñātuṁ neśvarapratyabhijñāmuktasteṣāmeṣa tattvopadeśaḥ||

Samāptamidaṁ pratyabhijñāhṛdayam||

Kṛtistatrabhavanmahāmāheśvarācāryavaryaśrīmadabhinavaguptapādapadmopajīvinaḥ śrīmato rājānakakṣemarājācāryasya||

Śubhamastu||

Now (idānīm), (the author) mentioned (āha) the fruit (phalam) of this achievement of samādhi or trance (asya samādhi-lābhasya):

Then (tadā), through an entry into the Perfect I-consciousness, which is the Great (stage) of the Power of Mantra, and whose essence is Light and Bliss (prakāśa-ānanda-sāra-mahā-mantra-vīrya-ātmaka-pūrṇa-ahantā-veśāt), there is (bhavati) always (sadā) acquisition or obtainment of sovereignty or supremacy over the very group of deities of Consciousness, which produces all manifestations (and) withdrawals (of the universe) (sarva-sarga-saṁhāra-kāri-nija-saṁvid-devatā-cakra-īśvaratā-prāptiḥ). Thus, everything has Śiva as its nature (iti śivam)||20||

When the samādhi that is always active is obtained (nitya-udite samādhau labdhe sati), (the final process unfolds thus:) (1) (First we have) this (iyam) I-consciousness (ahantā) —the natural camatkāra or Astonishment of one's own Self (akṛtrimaḥ sva-ātma-camatkāraḥ)— which (yā) is Perfect (pūrṇā) —which is Supreme and Venerable --it is Parā or the highest form of Śakti-- (parā-bhaṭṭārikā-rūpā)—. (2) (Such I-consciousness) is Great (mahatī) (and) the Power of the Mantra (mantra-vīrya-ātmikā) —She is the life of all Mantra-s (sarva-mantra-jīvita-bhūtā)—. (3) (And Her) essence is Light and Bliss (prakāśa-ānanda-sārā) —She is a single mass of Consciousness and Delight (cit-āhlāda-eka-ghanā)—. (4) Through an entry (āveśāt) there --into this I-consciousness-- (tatra), there is (bhavati) always (sadā) acquisition (prāptiḥ) (or) obtainment (āsādanam) of sovereignty or supremacy over that (tad-aiśvaryasya), (that is,) over one's own group of deities of Consciousness (nijam saṁvid-devatā-cakram) which (yad) produces that (tad-kāri), (namely,) the manifestations and withdrawals (sarga-saṁhārau) —the various emanations and dissolutions (vicitrau sṛṣṭi-pralayau)— which (yau) pertain to the universe (viśvasya) —which begins with Kālāgni (kālāgni-ādeḥ) and ends in the last Kalā --in Śāntakalā-- (carama-kalā-paryantasya)—. (But to whom does all that come about?) To the Supreme Yogī who has been spoken about all this time --lit. «prākaraṇika» means «pertaining to the matter at hand»-- (prākaraṇikasya parama-yoginaḥ). This is the meaning (iti arthaḥ). This is the conclusion (iti upasaṁhāraḥ): Thus (iti) everything (sarvam) this (etad) has Śiva as its nature (śiva-svarūpam eva) — Such is the connection (of all the terms present in aphorism 20) (iti saṅgatiḥ). Under those circumstances (tatra), as long as (yāvat) this --the prameya or object-- (idam) is known (saṁvedyate) a little (kiñcid), its --of such prameya or object-- (tasya) nature (svarūpam) (is) cognition --pramāṇa-- (saṁvedanam eva). The truth, the very essence (tattvam) of even that --of cognition-- (tasya api) (is) the knowers (pramātāraḥ) full of introverted consciousness (antarmukha-vimarśa-mayāḥ). The essence (sāram) of even them --of such knowers-- (teṣām api) (is) the very sovereignty and supremacy of Sadāśiva (sadāśiva-īśvaratā eva), whose Body is the All (aśeṣa-śarīrā), (and) in whom has disappeared the erroneous conception and contraction (relative to) limiting adjuncts (such as) body, etc. (vigalita-deha-ādi-upādhi-saṅkoca-abhimānā). The Highest Reality (parama-arthaḥ) of even that --of the sovereignty and supremacy of Sadāśiva-- (asyāḥ api) (is) the venerable Great Lord Himself (śrīmān mahā-īśvaraḥ eva) replete with the Astonishment of the entire universe produced because its existence is one with the Light (prakāśa-eka-sadbhāva-āpādita-aśeṣa-viśva-camatkāra-mayaḥ). Not at all is the manifestation of anything possible (nahi... kasyāpi prakāśamānatā ghaṭate) without (vinā) a penetration into the Light of the Highest Reality (pāramārthika-prakāśa-āveśam). And (ca) the Supreme Lord (saḥ... parama-īśvaraḥ) is full of the torrent of Bliss (ānanda-prasara-nirbharaḥ) (1) because His essence is Absolute Freedom (svātantrya-sāratvāt), (2) because He has brought this whole --the universe-- which consists of the totality of the denoted --the objects-- and denotators --the words-- appropriated by Him (Himself) to the true state of Jagadānanda --to the Bliss of perceiving that everything is Śiva-- (etad-svīkṛta-samasta-vācya-vācaka-maya-aśeṣa-jagat-ānanda-sat-bhāva-āpādanāt) through a reflection upon the mass of the non-māyic words beginning with «a» and ending in «kṣa» (a-ādi-kṣa-anta-amāyīya-śabda-rāśi-parāmarśa-mayatvena eva), (3) because He is supremely Perfect and Full (param paripūrṇatvāt), (and) (4) because He is devoid of all desire (sarva-ākāṅkṣā-śūnyatayā). For this very reason (atas eva), beginning (ārabhya) from the letter «a» whose nature is the Highest Akula --Akula is Śiva-- (anuttara-akula-svarūpāt a-kārāt) and ending in the letter --lit. «kalā» is «small part»-- «ha» which is an expansion of Śakti (śakti-sphāra-rūpa-ha-kalā-paryantam) —since «kṣa» is the end of the expansion (kṣa-kārasya prasara-śamana-rūpatvāt)—, this --lit. «that»-- (tad) universe (viśvam) which (yad) is (now) extended (before oneself) (prasṛtam), by means of the mechanism of enclosing (sampuṭīkāra-yuktyā) with the letters «a» and «ha» (a-kāra-ha-kārābhyām eva), being accepted (svīkṛtam) internally (antar) in the manner of Pratyāhāra --a+ha = aha-- (pratyāhāra-nyāyena), (and) vibrating/flashing (sphuritam) in the form of Bindu which consists of the consciousness of non-duality (avibhāga-vedana-ātmaka-bindu-rūpatayā), rests (viśrāmyati) in Anuttara Itself --in the Great Lord Śiva-- (anuttare eva). Thus (iti), this (ayam) natural (akṛtakaḥ) Vimarśa --Śakti-- (vimarśaḥ) has as its nature a mass of words (śabda-rāśi-svarūpaḥ eva). As (yathā) has been declared (uktam) (in the Ajaḍapramātṛsiddhi 22-23 of Utpaladeva):

«The Rest or Repose of all objective experience --a pot, pleasure, etc.-- within oneself (prakāśasya ātma-viśrāntiḥ) is undoubtedly known (hi kīrtitaḥ) as the concept of "I" (aham-bhāvaḥ). And (ca) that very Rest or Repose (sā eva viśrāntiḥ) is called (uktā) Absolute Freedom (svātantryam), Principal Agency (kartṛtvam mukhyam), as well as (atha... api ca) Lordship (īśvaratā), since it suppresses all dependence (sarva-apekṣā-nirodhatas... iti)»

Also (ca), this very (eṣā eva) I-consciousness (ahantā) (is) the great stage of Power (mahatī vīrya-bhūmiḥ) (for two reasons:) (1) Since it is the place for the arising and repose (udaya-viśrānti-sthānatvāt) of all Mantras (sarva-mantrāṇām), and (ca) (2) since by Its Force It is the Doer of the various activities that have a goal (etad-balena eva... tad-tad-artha-kriyā-kāritvāt). That (tad) has been expressed (uktam) in the venerable Spandakārikā-s (2.1-2) (śrī-spande), beginning with (iti-ādi):

«Grabbing hold of (ākramya) that (tad) Power (balam), the Mantra-s (mantrāḥ)...»

and ending in (iti antam):

«... Therefore (tena), these (Mantra-s) (ete) have the nature of Śiva (śiva-dharmiṇaḥ)»

In the Śivasūtra-s (1.22) (Śivasūtreṣu) also (api):

«By uniting with the Great Lake (mahā-hrada-anusandhānāt), (the Yogī has) the experience of the generative source --virility or potency-- of (all) the Mantra-s (mantra-vīrya-anubhavaḥ... iti)»

Therefore (tad), here (atra), the penetration (āveśaḥ) into the perfect I-consciousness (pūrṇa-ahantāyām) which is the Great (stage) of the Power of the Mantra (mahā-mantra-vīrya-ātmikāyām) (is) the act of identifying with That --with the true I-- (tad-mayīkaraṇam) (1) by immersing the body, the vital energy, etc. (in That) (deha-prāṇa-ādi-nimajjanāt), (2) by remaining in the attainment of that stage (tat-pada-avāpti-avaṣṭambhena), (and) (3) by immersing body, etc. as well as blue, etc. in that Sap and Vigor (of the real I) (deha-ādīnām nīla-ādīnām api tad-rasa-āplāvanena). In this way (tathā) — Whatever (yad kiñcid) such as body, pleasure, blue, etc. (deha-sukha-nīla-ādi) may expand --arise-- (prathate), be determined (adhyavasīyate), be remembered (smaryate) or (vā) be pondered/resolved (saṅkalpyate), in that case (tatra), everywhere (sarvatra eva), does shine (sphurati) the Lady --Śakti-- (bhagavatī), who is an expansion (prathā), as a canvas --lit. «who is a canvas»-- (bhitti-bhūtā eva), full of the Power of Consciousness (citi-śakti-mayī). Since it has been said (uktatvāt) that (iti) «since without Her --Lady's-- shining there is no shining, etc. of anything (at all)» (tad-asphuraṇe kasyāpi asphuraṇāt). Shining (sphurantī api) only (kevalam) thus (tathā), She (sā), by the Power of Her Māyāśakti (tad-māyā-śaktyā), appearing (bhāntī) as if having different natures (bhinna-bhinna-svabhāvā iva) on account of an erroneous conception that presents itself as the calamity of manifested body, blue, etc. --«uparāga», besides «calamity», also means «color», that is, it is a calamity that Pure Consciousness considers Itself as the body, the color blue, etc.; yes, Kṣemarāja is often very confusing-- (avabhāsita-deha-nīla-ādi-uparāga-datta-abhimāna-vaśāt), is considered (also) erroneously (abhimanyate) by the māyic knowers --the Sakala-s and Pralayākala-s-- (māyā-pramātṛbhiḥ) as knowledge, imagination, determination, etc. (jñāna-saṅkalpa-adhyavasāya-ādi-rūpatayā). But (tu) in reality (vastutas), that (asau) Power of Consciousness (citi-śaktiḥ) is only one (ekā eva). As (yathā) it has been said (uktam) (in the Īśvarapratyabhijñākārikā-s 1.7.1:)

«And (ca) this (eṣā) Pratibhā or ever creative Consciousness (pratibhā) which (yā) is adorned/perfumed with a succession of various categories/objects of experience (tad-tad-padārtha-krama-rūṣitā) (is) the Knower (pramātā), the Great Lord (saḥ mahā-īśvaraḥ) whose nature/form is infinite Consciousness devoid of succession (akrama-ananta-cit-rūpaḥ... iti)»

Similarly (tathā) (in the Īśvarapratyabhijñākārikā-s 1.5.18:)

«By the power of Māyā (māyā-śaktyā), to the Omnipresent One --i.e. to the Master-- (vibhoḥ) that (manifestation) (sā eva) whose sphere of action is different objects (bhinna-saṁvedya-gocarā) is called (kathitā) by the names of knowledge, imagination, determination, etc. (jñāna-saṅkalpa-adhyavasāya-ādi-nāmabhiḥ... iti)»

Thus (evam), this (eṣā) Power of Consciousness (citi-śaktiḥ) flourishes/arises (vijṛmbhamāṇā) as only one (ekā eva) in all conditions (sarva-daśāsu). If (yadi) by means of an entering into and firm grasp of That --of the Power of Consciousness-- (tad-anupraveśa-tad-avaṣṭambha-yuktyā), It is attained --the Power of Consciousness is achieved-- (samāsādyate), then (tad), through a penetration into That (tad-āveśāt) by means of the aforementioned method (pūrva-ukta-yuktyā) —through the process/succession of opening and closing the senses --Kramamudrā-- (karaṇa-unmīlana-nimīlana-krameṇa)—, since everything consists of everything (sarvasya sarva-mayatvāt), even (api) in the various withdrawals, etc. (tad-tad-saṁhāra-ādu), there is (bhavati) for the supreme Yogī (parama-yoginaḥ) the acquisition/obtainment of that (tad-prāptiḥ). (Of what? Of the) State of Parabhairava (parabhairava-ātmatā) (which is) īśvaratā (īśvaratā) (or) sovereignty (sāmrājyam) over that (tatra). (Sovereignty over what? Over) the group of deities of natural Consciousness (sahaja-saṁvitti-devatā-cakram) —the non-māyic mass of rays of the internal and external instruments --the goddesses of mind, ego, intellect and indriya-s-- (a-māyīya-antar-bahis-karaṇa-marīci-puñjaḥ)— which (yad) produces all manifestations (and) withdrawals (of the universe) (sarva-sarga-saṁhārakāri). As (yathā) it has been said (uktam) (in the Spandakārikā-s 3.19:)

«But (tu), when (yadā) taking root firmly (saṁrūḍhaḥ) in one place --i.e. in the principle of Spanda-- (ekatra), then (tadā), by controlling (niyacchan) the disappearance and emergence (laya-udbhavau) of that (Puryaṣṭaka --subtle body--) (tasya), (the ex-limited being) becomes the (real) enjoyer (bhoktṛtām eti) (and,) consequently (tatas), he (also) becomes (bhavet) the Lord of the group (of śakti-s or powers) (cakra-īśvaraḥ... iti)»

Here (atra) (the term) «ekatra» --in one place-- (ekatra iti) (from the previous stanza, is explained by Vasugupta through this portion of the Spandakārikā-s 3.12:)

«... one should put (āropayet) everything (sarvam) in one place (ekatra... iti)...»

The stage of the generic Spanda of Consciousness (cit-sāmānya-spanda-bhūḥ) should be explained (vyākhyātavyā) as possessing the nature of Unmeṣa (unmeṣa-ātmā). With this (anena) «tasya» --see above in the quotation from the Spandakārikā-s 3.19-- (tasya iti) (Vasugupta referred to the Puryaṣṭaka or subtle body, which he mentioned in the Spandakārikā-s 3.17:)

«Completely stopped and besieged (saṁruddhaḥ) by the Puryaṣṭaka (puryaṣṭakena... iti)...»

(Thus, as I said before, «tasya» --lit. of that--) should be considered (parāmraṣṭavyam) as (relating to) the Puryaṣṭaka --subtle body-- (puryaṣṭakam eva) which was mentioned before (upakrāntam), and not (na tu) as (yathā) did interpret (vyākṛtavantaḥ) the author of the Vivaraṇa --Kṣemarāja refers to Kallaṭa, and uses the plural number respectfully-- (vivaraṇa-kṛtaḥ): «In one place (ekatra), (that is,) in the subtle or gross body (sūkṣme sthūle śarīre vā iti)». I have praised (stutam ca mayā) (thus by means of this stanza:)

«Triumphs (jayati asau) someone (kaḥ api) who is the Free (svatantraḥ) Emperor (cakravartī) of the cakra-s or groups of Citi --of Śakti-- (citi-cakrāṇām) (and) the Great Lord (mahā-īśvaraḥ) served and worshipped by the group of deities of Consciousness (saṁvitti-devatā-cakra-juṣṭaḥ... iti)»

(Now Kṣemarāja analyses the expression «iti śivam» at the end of this aphorism 20:) The word «iti» (iti-śabdaḥ) implies conclusion (upasaṁhāre). All (sarvam) that (tad) which (yad) is the body of the aforesaid book --lit. «of the aforesaid book whose extent is this», that is, of this commentary on the Pratyabhijñāhṛdayam-- (etāvat ukta-prakaraṇa-śarīram) (is) Śiva (śivam). (Why?) (1) Because it is the cause of the attainment of Śiva (śiva-prāpti-hetutvāt), (2) because it has gotten unfolded (prasṛtatvāt) from Śiva (śivāt), and (ca) (3) because it is not different from the essential nature of Śiva (śiva-svarūpa-abhinnatvāt). Iti śivam (iti śivam) — (Thus, everything) consists solely of Śiva (śiva-mayam eva) — (Here ended the commentary on aphorism 20. What follows closes the book appropriately).

«The person (janaḥ), being constantly blocked/obstructed (pratikalam saṁrudhyamānaḥ) by the body, the vital energy, pleasure, etc. (deha-prāṇa-sukha-ādibhiḥ), does not perceive (na cinute) this Citi --Śakti-- of his (imām... svām citim), which is (the Power) of the Great Lord (māheśvarīm) (and) which is a compact mass of Full and Perfect Bliss (pūrṇa-ānanda-ghanām). But (tu) he who (yaḥ... saḥ), in the midst of the Ocean of Nectar of Consciousness (madhye bodha-sudhā-abdhi), perceives (paśyet) --through the teaching (upadeśatas)-- that the universe (viśvam) is similar to a mass of Its foam --of said Ocean of Nectar of Consciousness-- (tad-phena-piṇḍa-upamam) on all sides (abhitas), he is said to be (kathitaḥ) the one (ekaḥ) Śiva (śivaḥ) in person (sākṣāt)»

«This (eṣaḥ) teaching about the (Supreme) Principle --about Truth-- (tattva-upadeśaḥ) has been proclaimed (uktaḥ) for those (teṣām) who (ye), due to lack of practice (anabhyāsāt), are not fit (ayogyāḥ) with regard to keen/sharp reasonings (tīkṣṇa-yuktiṣu), (and) who cannot know/understand (śaktāḥ jñātum na) the Īśvarapratyabhijñā (of Utpaladeva) (īśvara-pratyabhijñām), (but) for whom (yeṣām), (nevertheless,) a descent of the Power (śakti-pātaḥ) of Śaṅkara --of Śiva-- (śāṅkaraḥ) has occurred (vṛttaḥ)»

This (idam) Pratyabhijñāhṛdayam (pratyabhijñā-hṛdayam) is finished (samāptam).

(This is) the work (kṛtiḥ) of the venerable Ācārya (called) Rājānaka Kṣemarāja (śrīmataḥ rājānaka-kṣemarāja-ācāryasya), who depends on the lotus feet of His Holiness, the adorable Abhinavagupta, the best of the Ācārya-s and Great Devotee of the Great Lord (tatrabhavat-mahā-māheśvara-ācārya-varya-śrīmat-abhinavagupta-pāda-padma-upajīvinaḥ).

May there be (astu) auspiciousness and well-being (śubham)!

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