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 Vāstavāhantāpravacanam

A discourse about the Real I


 Introduction

This writing by Gurujī constitutes a great portion of the Gurujī's knowledge about Trika Shaivism and Indian philosophies. Also, it is a great portion of the Gurujī's legacy for all humankind. This introduction could contain a summary of all the topics dealt with by the author, but this is not necessary because the topics are clearly specified in the above links. The links were not created by Gurujī himself but by his beloved disciple Robert Bhāskara. Gurujī wrote this in very simple Sanskrit any beginner in the sacred language could follow with no problems. He also provides us with a detailed word for word translation so the meaning of his teaching is very clear. Finally, it took a long time and a massive amount of effort to write all this so clearly as possible. May our Glorious Parabhairava reside always in His sacred teachings!

Keeping the above in mind, now read Vāstavāhantāpravacanam and experience Supreme Delight, dear Śiva.

Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me.

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Vāstavāhantāpravacanam (A Discourse about the Real I)

 Introductory aphorism

अथ मोक्षाय वास्तवाहन्ताप्रवचनं वरेण्यगब्रिएल्प्रदीपकेन विरचितं श्रीत्रिकमूलस्वोपदेशसङ्ग्रहम्॥१॥
Atha mokṣāya vāstavāhantāpravacanaṁ vareṇyagabrielpradīpakena viracitaṁ śrītrikamūlasvopadeśasaṅgraham||1||

Here begins (atha), for (the attainment of) Liberation (mokṣāya), "A Discourse about the Real I" (vāstava-ahantā-pravacanam), which was written (viracitam) by eminent Gabriel Pradīpaka (vareṇya-gabriel-pradīpakena) (and) is a compendium of his teachings based on venerable Trika Shaivism (śrī-trika-mūla-sva-upadeśa-saṅgraham)||1||

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Chapter 1: The nature of the Real I

 Essential characteristics of the Real I

वास्तवाहन्ता चित्तापेक्षया साक्ष्यात्मका॥२॥
Vāstavāhantā cittāpekṣayā sākṣyātmakā||2||

The Real I (vāstava-ahantā) has the nature of a Witness (sākṣi-ātmakā) with regard to the mind (citta-apekṣayā)||2||


अयं परमसाक्षी प्रकाशविमर्शमयः सर्वभूतेषु हिरण्यस्तम्भ इवास्ते॥३॥
Ayaṁ paramasākṣī prakāśavimarśamayaḥ sarvabhūteṣu hiraṇyastambha ivāste||3||

This (ayam) Supreme Witness (parama-sākṣī), consisting of Light and Awareness (of this Light) (prakāśa-vimarśa-mayaḥ), remains (āste) as (iva) a golden pillar (hiraṇya-stambhaḥ) in all the beings (sarva-bhūteṣu)||3||


सुकृतिषु च दुष्कृतिषु चैव स समं तथावस्थितः॥४॥
Sukṛtiṣu ca duṣkṛtiṣu caiva sa samaṁ tathāvasthitaḥ||4||

He (saḥ) remains (avasthitaḥ) so (tathā) equally (samam) both in virtuous people and evildoers (sukṛtiṣu ca duṣkṛtiṣu ca eva)||4||


पूर्णाहन्तैव परमसाक्षिणो हृदयम्॥५॥
Pūrṇāhantaiva paramasākṣiṇo hṛdayam||5||

The Perfect I-consciousness (pūrṇā-ahantā eva) (is) the Core (hṛdayam) of the Supreme Witness (parama-sākṣiṇaḥ)||5||


तस्य मुख्यलक्षणं स्वातन्त्र्यमेव न तु सर्वज्ञत्वं सर्वकर्तृत्वं च॥६॥
Tasya mukhyalakṣaṇaṁ svātantryameva na tu sarvajñatvaṁ sarvakartṛtvaṁ ca||6||

His (tasya) main characteristic (mukhya-lakṣaṇam) (is) Absolute Freedom (svātantryam eva) and not (na tu) omniscience (sarvajñatvam) and (ca) omnipotence (sarvakartṛtvam)||6||


सर्वज्ञत्वसर्वकर्तृत्वयोरन्यत्र पर्यवस्थितत्वात्स्वातन्त्र्यं तु तस्मिनेव स्थितम्॥७॥
Sarvajñatvasarvakartṛtvayoranyatra paryavasthitatvātsvātantryaṁ tu tasmineva sthitam||7||

Because omniscience and omnipotence can be found (sarvajñatva-sarvakartṛtvayoḥ... paryavasthitatvāt) elsewhere (anyatra) but (tu) Absolute Freedom (svātantryam) resides firmly (sthitam) only (eva) in Him (tasmin)||7||


स पञ्चकृतिकरस्तद्यथा सृष्टिः स्थितिः संहारस्तिरोधानं चानुग्रहो नूनम्॥८॥
Sa pañcakṛtikarastadyathā sṛṣṭiḥ sthitiḥ saṁhārastirodhānaṁ cānugraho nūnam||8||

He (saḥ) (is) the Performer of five Acts (pañca-kṛti-karaḥ), namely (tadyathā): Manifestation (sṛṣṭiḥ), maintenance (sthitiḥ), withdrawal (saṁhāraḥ), concealment (tirodhānam) and (ca) Grace (anugrahaḥ) indeed (nūnam)||8||

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 Concealment and Grace

पञ्चकृतीनां तासां तिरोधानानुग्रहौ हि गरिष्ठौ॥९॥
Pañcakṛtīnāṁ tāsāṁ tirodhānānugrahau hi gariṣṭhau||9||

Among those five Acts (pañca-kṛtīnāṁ tāsām), concealment and Grace (tirodhāna-anugrahau) (are) undoubtedly (hi) the most important ones (gariṣṭhau)||9||


वास्तवाहन्तायाः स्वात्मवत्सर्वेषु वसत्या अपि तथापि ते न तां विमृशन्ति॥१०॥
Vāstavāhantāyāḥ svātmavatsarveṣu vasatyā api tathāpi te na tāṁ vimṛśanti||10||

Although the Real I lives (vāstava-ahantāyāḥ... vasatyāḥ api) in everybody (sarveṣu) as their own Self (sva-ātma-vat), even so (tathā api) they (te) are not aware (na... vimṛśanti) of Him (tām)||10||


सास्य परमसाक्षिणः पूर्वोक्ता कृतिस्तिरोधानाख्या॥११॥
Sāsya paramasākṣiṇaḥ pūrvoktā kṛtistirodhānākhyā||11||

That (sā) aforesaid (pūrva-uktā) Act (kṛtiḥ) of this Supreme Witness (asya parama-sākṣiṇaḥ) is called concealment (tirodhāna-ākhyā)||11||


तिरोधानमेतत्सर्वभुतान्युद्दिश्यास्योदासीनतैव॥१२॥
Tirodhānametatsarvabhutānyuddiśyāsyodāsīnataiva||12||

This (etad) concealment (tirodhānam) (is) certainly (eva) His (asya) Indifference (udāsīnatā) with reference to (uddiśya) all the beings (sarva-bhutāni)||12||


तेषां पुनरेकं भाग्यवद्भूतं सद्यः सम्यक्तं विमृशति॥१३॥
Teṣāṁ punarekaṁ bhāgyavadbhūtaṁ sadyaḥ samyaktaṁ vimṛśati||13||

Anyway (punar), among them (teṣām), one (ekam) fortunate being (bhāgyavat-bhūtam), all of a sudden (sadyas), becomes completely aware (samyak... vimṛśati) of Him (tam)||13||


योऽस्याहैतुकी करुणा स एव पञ्चमकृतिरनुग्रहोऽस्ति॥१४॥
Yo'syāhaitukī karuṇā sa eva pañcamakṛtiranugraho'sti||14||

That (saḥ) is (asti) indeed (eva) Grace (anugrahaḥ) —the fifth Act (pañcama-kṛtiḥ)— which (yaḥ) (is) His (asya) Causeless (ahaitukī) Compassion (karuṇā)||14||


परमसाक्षिणस्तथा विमर्शनस्यान्यनाम मोक्षः॥१५॥
Paramasākṣiṇastathā vimarśanasyānyanāma mokṣaḥ||15||

Another name (anya-nāma) for the realization (vimarśanasya) of the Supreme Witness (parama-sākṣiṇaḥ) in that way (tathā) (is) Liberation (mokṣaḥ)||15||


मोक्षो वास्तवाहन्ताया अनुग्रहेणैकान्तेन वर्तते न त्वभ्यासेन कियदपि प्रयत्नस्तीव्रो भवेत्॥१६॥
Mokṣo vāstavāhantāyā anugraheṇaikāntena vartate na tvabhyāsena kiyadapi prayatnastīvro bhavet||16||

Liberation (mokṣaḥ) happens (vartate) exclusively (ekāntena) through the Grace (anugraheṇa) of the Real I (vāstava-ahantāyāḥ) and not (na tu) by means of practice (abhyāsena), however (kiyat api) intense (tīvraḥ) the effort (prayatnaḥ) may be (bhavet)||16||


अस्य तिरोधानादयुतशो मूढक्रमिकोत्पत्तिरस्ति॥१७॥
Asya tirodhānādayutaśo mūḍhakramikotpattirasti||17||

Through His concealment (asya tirodhānāt) there is (asti) successive production of mūḍha-s --lit. confused people, fools, etc., i.e. beings under the sway of Moha or Māyā, the Delusion-- (mūḍha-kramika-utpattiḥ) by myriads (ayutaśas)||17||


सर्वे ते मूढाः सम्यक्स्वाहङ्कारैकीकृता हि॥१८॥
Sarve te mūḍhāḥ samyaksvāhaṅkāraikīkṛtā hi||18||

All (sarve) those (te) mūḍha-s --viz. confused people, fools, etc.-- (mūḍhāḥ) are indeed completely identified with their own egos (samyak sva-ahaṅkāra-ekīkṛtāḥ hi)||18||

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Chapter 2: The nature of ego and the Savior

 Bondage

अहङ्कारोऽखिलेनानृतमूलः॥१९॥
Ahaṅkāro'khilenānṛtamūlaḥ||19||

Ego (ahaṅkāraḥ) (is) totally (akhilena) based on lies (anṛta-mūlaḥ)||19||


मुख्यानृतं नरत्वमेव॥२०॥
Mukhyānṛtaṁ naratvameva||20||

The main lie (mukhya-anṛtam) (is) individuality --i.e. the state of nara or limited individual-- (naratvam eva)||20||


अनृतानि प्रसभजनकानि प्रसभश्चैव बह्वनृतजनकः॥२१॥
Anṛtāni prasabhajanakāni prasabhaścaiva bahvanṛtajanakaḥ||21||

Lies (anṛtāni) generate violence (prasabha-janakāni) and (ca eva) violence (prasabhaḥ) generates a lot of lies (bahu-anṛta-janakaḥ)||21||


तत्सर्वं बन्ध इत्येकशब्देनैव सङ्क्षेपत उदितम्॥२२॥
Tatsarvaṁ bandha ityekaśabdenaiva saṅkṣepata uditam||22||

All (sarvam) of that (tad) can be summed up (saṅkṣepatas uditam) in one word (eka-śabdena eva): "Bondage (bandhaḥ iti)"||22||

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 Hindrances to the spiritual elevation

आत्मरक्षणादृते प्रसभो निखिलेन निरर्थकः॥२३॥
Ātmarakṣaṇādṛte prasabho nikhilena nirarthakaḥ||23||

With the exception of (ṛte) self-defense (ātma-rakṣaṇāt), violence (prasabhaḥ) (is) completely (nikhilena) useless (nirarthakaḥ)||23||


तस्मादुत्कर्षाय प्रसभो हेयः॥२४॥
Tasmādutkarṣāya prasabho heyaḥ||24||

On that account (tasmāt), for the (spiritual) elevation (utkarṣāya), violence (prasabhaḥ) is to be abandoned (heyaḥ)||24||


ग्लानिकोपशोकादिदुरवस्थाश्चैव हेया अप्येतासां निरर्थकत्वात्॥२५॥
Glānikopaśokādiduravasthāścaiva heyā apyetāsāṁ nirarthakatvāt||25||

Also (ca eva), bad states such as depression, wrath, sorrow, etc. (glāni-kopa-śoka-ādi-dus-avasthāḥ) are to be abandoned (heyāḥ) as well (api) since they are useless (etāsām nirarthakatvāt)||25||


किमिति तासां निरर्थकत्वम्। यतस्ताः सर्वा अवस्था नावहत्यः क्वापि॥२६॥
Kimiti tāsāṁ nirarthakatvam| Yatastāḥ sarvā avasthā nāvahatyaḥ kvāpi||26||

Why (kim iti) are they useless (tāsām nirarthakatvam)? Because (yatas) all (sarvāḥ) those (tāḥ) states (avasthāḥ) lead (āvahatyaḥ) nowhere (na... kvāpi)||26||

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 Objects and the Supreme Subject

गमनं क्वापि वास्तवाहन्तोपलब्धिलक्षणमोक्षगमनार्थमेव॥२७॥
Gamanaṁ kvāpi vāstavāhantopalabdhilakṣaṇamokṣagamanārthameva||27||

The act of going (gamanam) somewhere (kvāpi) means going to Liberation characterized by a realization of the Real I (vāstava-ahantā-upalabdhi-lakṣaṇa-mokṣa-gamana-artham eva)||27||


दुरवस्थात्यागार्थं किं मया कर्तव्यम्। तासां चेत्यत्वस्योपलब्धिरिति प्रतिवचनम्॥२८॥
Duravasthātyāgārthaṁ kiṁ mayā kartavyam| Tāsāṁ cetyatvasyopalabdhiriti prativacanam||28||

What (kim) should I do (mayā kartavyam) in order to abandon bad states (dus-avasthā-tyāga-artham)? The answer is (iti prativacanam): To realize (upalabdhiḥ) that they are objects (tāsām cetyatvasya)||28||


वास्तवाहन्ता परग्राहकरूपा न तु चेत्यमात्रेत्युपलब्धिस्तारिका॥२९॥
Vāstavāhantā paragrāhakarūpā na tu cetyamātretyupalabdhistārikā||29||

Realization that (iti upalabdhiḥ) the Real I (vāstava-ahantā) is the Supreme Subject (para-grāhaka-rūpā) and not (na tu) a mere object (cetya-mātrā) (is) the Savior (tārikā)||29||


अहङ्कारोऽतिशब्दकारो यद्यपि ग्राह्यमेव तथापि॥३०॥
Ahaṅkāro'tiśabdakāro yadyapi grāhyameva tathāpi||30||

Ego (ahaṅkāraḥ), although (yadi api) it makes a lot of noise (ati-śabdakāraḥ), (is) even so (tathā api) an object (grāhyam eva)||30||


तेनैव तथाहि मम यशस्विकुलं विद्यते सुख्यातगायकोऽस्मीत्याद्यहङ्कारविषयकोऽभिमानो हेयः॥३१॥
Tenaiva tathāhi mama yaśasvikulaṁ vidyate sukhyātagāyako'smītyādyahaṅkāraviṣayako'bhimāno heyaḥ||31||

For that very reason (tena eva), vanity (abhimānaḥ) relating to ego (ahaṅkāra-viṣayakaḥ) —for example (tathāhi): "I belong (mama... vidyate) to a renowned family (yaśasvi-kulam)", "I am (asmi) a very famous singer (su-khyāta-gāyakaḥ)", etc. (iti ādi)— is to be abandoned (heyaḥ)||31||


वास्तवाहन्तालाभोऽवास्तवाहन्तावर्धनद्वारेणाशक्यः॥३२॥
Vāstavāhantālābho'vāstavāhantāvardhanadvāreṇāśakyaḥ||32||

Attainment of the Real I (vāstava-ahantā-lābhaḥ) is impossible (aśakyaḥ) by increasing the fictitious I (a-vāstava-ahantā-vardhana-dvāreṇa)||32||


प्रत्युत तथाहि विश्वात्माहं शिवोऽहमित्यादि शुद्धविकल्पं योगी शरणं प्रपद्येत॥३३॥
Pratyuta tathāhi viśvātmāhaṁ śivo'hamityādi śuddhavikalpaṁ yogī śaraṇaṁ prapadyeta||33||

On the contrary (pratyuta), the yogī (yogī) should take refuge (śaraṇam prapadyeta) in a pure thought (śuddha-vikalpam) —for example (tathāhi): "I (am) (aham) the Self of the universe (viśva-ātmā)", "I (am) (aham) Śiva (śivaḥ)", etc. (iti ādi)—||33||


यस्माज्जराव्याधिमृत्य्वात्मकत्रयं देहस्य चरमशरणं तस्माद्देहविषयकोऽभिमानो हेयः॥३४॥
Yasmājjarāvyādhimṛtyvātmakatrayaṁ dehasya caramaśaraṇaṁ tasmāddehaviṣayako'bhimāno heyaḥ||34||

Since (yasmāt) the triad consisting of old age, sickness and death (jarā-vyādhi-mṛtyu-ātmaka-trayam) (is) the final refuge (carama-śaraṇam) of the body (dehasya), therefore (tasmāt) vanity (abhimānaḥ) relating to the body (deha-viṣayakaḥ) is to be abandoned (heyaḥ)||34||

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Chapter 3: The group of three realities

 Descriptions of the three realities

लौकिकवस्तु चालौकिकवस्तु च मिश्रवस्तु चैवेति वस्तुत्रिकम्॥३५॥
Laukikavastu cālaukikavastu ca miśravastu caiveti vastutrikam||35||

This is the group of three realities (iti vastu-trikam): Common/usual reality (laukika-vastu), uncommon/unusual reality (alaukika-vastu) and (ca... ca... ca eva) mixed reality (miśra-vastu)||35||


लौकिकवस्तु गृहजनकार्यखेलानीतिविद्याविद्यावेश्मगमनख्यातिलाभादिबहुप्रसिद्धसाधारणार्थमयम्॥३६॥
Laukikavastu gṛhajanakāryakhelānītividyāvidyāveśmagamanakhyātilābhādibahuprasiddhasādhāraṇārthamayam||36||

Common/usual reality (laukika-vastu) consists of many well-known ordinary things such as family, job, sports, politics, going to school, attaining fame, etc. (gṛhajana-kārya-khelā-nītividyā-vidyāveśma-gamana-khyāti-lābha-ādi-bahu-prasiddha-sādhāraṇa-artha-mayam)||36||


लौकिकवस्तु नैकान्ततो वास्तवाहन्तामावहत्कथञ्चन। प्रत्युतावास्तवाहन्तावर्धनकुर्वाणमेव॥३७॥
Laukikavastu naikāntato vāstavāhantāmāvahatkathañcana| Pratyutāvāstavāhantāvardhanakurvāṇameva||37||

Common/usual reality (laukika-vastu), by itself (ekāntatas), does not lead at all (na... āvahat kathañcana) to the Real I (vāstava-ahantām). On the contrary (pratyuta), it increases the fictitious I (a-vāstava-ahantā-vardhana-kurvāṇam eva)||37||


अलौकिकवस्तु भैरवागमशिवसूत्रादिपरभैरवशास्त्रेभ्यश्च गुरुमुखाच्चागतमुपदेशावस्थाद्योघम्॥३८॥
Alaukikavastu bhairavāgamaśivasūtrādiparabhairavaśāstrebhyaśca gurumukhāccāgatamupadeśāvasthādyogham||38||

Uncommon/unusual reality (alaukika-vastu) consists of a multitude of teachings, states, etc. (upadeśa-avasthā-ādi-ogham) coming (āgatam) from the Parabhairava's scriptures such as Bhairavāgama-s, Śivasūtra-s and so on (bhairava-āgama-śiva-sūtra-ādi-para-bhairava-śāstrebhyaḥ) as well as (ca... ca) from the mouth of the Guru (guru-mukhāt)||38||


अलौकिकवस्त्वेकान्ततो वास्तवाहन्तोपार्जनमवास्तवाहन्ताध्वंसलक्षणमावहदवश्यम्॥३९॥
Alaukikavastvekāntato vāstavāhantopārjanamavāstavāhantādhvaṁsalakṣaṇamāvahadavaśyam||39||

Uncommon/unusual reality (alaukika-vastu), by itself (ekāntatas), leads (āvahat) to the attainment of the Real I (vāstava-ahantā-upārjanam) characterized by the disappearance of the fictitious I (a-vāstava-ahantā-dhvaṁsa-lakṣaṇam) indeed (avaśyam)||39||


मिश्रवस्त्वादावलौकिकवस्तु भूतवदेव पश्चात्तु लौकिकवस्तुतां गतवत्॥४०॥
Miśravastvādāvalaukikavastu bhūtavadeva paścāttu laukikavastutāṁ gatavat||40||

Mixed reality (miśra-vastu) was (bhūtavat eva) at first (ādau) uncommon/unusual reality (alaukika-vastu), but (tu) afterward (paścāt) they became common/usual reality (laukika-vastutām gatavat)||40||


बहुवर्षशतेभ्यः परं विकृतधर्मशास्त्रादीनीति। मिश्रवस्तुनः सद्दृष्टान्त एषः॥४१॥
Bahuvarṣaśatebhyaḥ paraṁ vikṛtadharmaśāstrādīnīti| Miśravastunaḥ saddṛṣṭānta eṣaḥ||41||

"Religions, scriptures, etc. which have been distorted (vikṛta-dharma-śāstra-ādīni) after (param) many centuries (bahu-varṣaśatebhyaḥ... iti)". This (eṣaḥ) (is) a good example (sat-dṛṣṭāntaḥ) of mixed reality (miśra-vastunaḥ)||41||


मिश्रवस्तु न वास्तवाहन्तामावहत्किञ्चनापि त्ववास्तवाहन्तावर्धकरम्॥४२॥
Miśravastu na vāstavāhantāmāvahatkiñcanāpi tvavāstavāhantāvardhakaram||42||

Mixed reality (miśra-vastu) does not lead at all (na... āvahat kiñcana) to the Real I (vāstava-ahantām) but rather (api tu) it increases the fictitious I (a-vāstava-ahantā-vardha-karam)||42||


ममैतद्धर्मोऽस्तीति। अवाहन्ताहन्तायाः सद्दृष्टान्तोऽयम्॥४३॥
Mamaitaddharmo'stīti| Avāhantāhantāyāḥ saddṛṣṭānto'yam||43||

"I belong (mama... asti) to this religion (etad-dharmaḥ... iti)". This (ayam) (is) a good example (sat-dṛṣṭāntaḥ) of fictitious I (a-vāhanta-ahantāyāḥ)||43||


प्रकाशितवास्तवाहन्त्वः स्वतन्त्रयोगी कथं मिश्रवस्त्वात्मकधर्माश्रितो भवेत्। अशक्यमेतत्॥४४॥
Prakāśitavāstavāhantvaḥ svatantrayogī kathaṁ miśravastvātmakadharmāśrito bhavet| Aśakyametat||44||

How (katham) could the free Yogī in whom the Real I is revealed be (prakāśita-vāstava-ahantvaḥ svatantrayogī... bhavet) a follower of a religion consisting of the mixed reality (miśra-vastu-ātmaka-dharma-āśritaḥ)? This (etad) (is) impossible (aśakyam)||44||


विशेषधर्मो यद्यपि जनस्येषदुपकुर्यात्तथाप्यशेषतो बन्धं नापनयत्येव॥४५॥
Viśeṣadharmo yadyapi janasyeṣadupakuryāttathāpyaśeṣato bandhaṁ nāpanayatyeva||45||

Although (yadi api) a particular religion (viśeṣa-dharmaḥ) might help (upakuryāt) people (janasya) to some extent (īṣat), even so (tathā api) it does not remove (na apanayatyeva) completely (aśeṣatas) bondage (bandham)||45||


जनस्य मुख्यकष्टं स्ववास्तवाहन्तोपप्लव्यज्ञानविशिष्टो बन्ध एव न तु भोजनवारिधनादिरहितत्वम्॥४६॥
Janasya mukhyakaṣṭaṁ svavāstavāhantopaplavyajñānaviśiṣṭo bandha eva na tu bhojanavāridhanādirahitatvam||46||

The main problem (mukhya-kaṣṭam) of people (janasya) (is) bondage (bandhaḥ eva) characterized by an overwhelming ignorance about their own Real I (sva-vāstava-ahantā-upaplavi-ajñāna-viśiṣṭaḥ) and not (na tu) lack of food, water, money, etc. (bhojana-vāri-dhana-ādi-rahitatvam)||46||

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 Instruction about the right way of living

सर्वप्रधाना वास्तवाहन्ता शिष्टञ्चाधिक्यमिव दत्तम्॥४७॥
Sarvapradhānā vāstavāhantā śiṣṭañcādhikyamiva dattam||47||

The Real I (vāstava-ahantā) comes first of all (sarva-pradhānā) and (ca) the rest (śiṣṭam) is given (dattam) as an addition (ādhikyam iva)||47||


सहस्रवर्षद्वयं पुरैतत्तदुपदेशोऽन्यथाभिषिक्तत्रात्रैव ख्रीष्टेनोक्तम्॥४८॥
Sahasravarṣadvayaṁ puraitattadupadeśo'nyathābhiṣiktatrātraiva khrīṣṭenoktam||48||

Two millenia ago (sahasravarṣa-dvayam purā), this very teaching (etad-tad-upadeśaḥ) was uttered (uktaḥ) in another way (anyathā) by Christ, the Anointed Savior (abhiṣikta-trātrā eva khrīṣṭena) --i.e. "But seek ye first his kingdom, and his righteousness, and all these things shall be added unto you"--||48||


अशेषेण स्पष्टमुत्थापनञ्च तदध्यापनं लोकाः पुनर्भूयिष्टमस्मिनल्पबुद्धयः॥४९॥
Aśeṣeṇa spaṣṭamutthāpanañca tadadhyāpanaṁ lokāḥ punarbhūyiṣṭamasminalpabuddhayaḥ||49||

That instruction (tad-adhyāpanam) is totally clear and uplifting (aśeṣeṇa spaṣṭam utthāpanam ca), however (punar) people (lokāḥ), for the most part (bhūyiṣṭam), fail to understand it --lit. they are of little understanding with regard to it-- (asmin alpa-buddhayaḥ)||49||


मूढास्ते सर्वप्रधानानि भोजनवारिधनादीनि कुर्वाणाः पश्चाच्च वास्तवाहन्तारूपदेवः स चेत्तैः स्म्रितः॥५०॥
Mūḍhāste sarvapradhānāni bhojanavāridhanādīni kurvāṇāḥ paścācca vāstavāhantārūpadevaḥ sa cettaiḥ smritaḥ||50||

Those (te) mūḍha-s --viz. confused people, fools, etc.-- (mūḍhāḥ) place food, water, money, etc. in the first place (sarva-pradhānāni bhojana-vāri-dhana-ādīni kurvāṇāḥ), and (ca) afterward (paścāt) (comes) God whose nature is the Real I (vāstava-ahantā-rūpa-devaḥ), if (cet) they can remember Him (saḥ... taiḥ smritaḥ)||50||


तेषां जिवितानामन्ते ते सर्वे भोजनवारिधनाद्यार्थास्तेभ्यः खल्वपहृता यन्न महदाश्चर्यमेव॥५१॥
Teṣāṁ jivitānāmante te sarve bhojanavāridhanādyārthāstebhyaḥ khalvapahṛtā yanna mahadāścaryameva||51||

At the end (ante) of their lives (teṣām jivitānām), all (sarve) those (te) things such as food, water, money, etc. (bhojana-vāri-dhana-ādya-arthāḥ) are certainly taken away (khalu apahṛtāḥ) from them (tebhyaḥ), which (yad) is not (na) very surprising (mahat-āścaryam eva)||51||

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Chapter 4: Mysteries after death

 Possibilities of the mūḍha-s

तद्देहपातात्परं मूढास्त एवैकादशदिनपर्यन्तमृत्युशून्यतां गच्छन्ति॥५२॥
Taddehapātātparaṁ mūḍhāsta evaikādaśadinaparyantamṛtyuśūnyatāṁ gacchanti||52||

After (param) the fall of their bodies (tad-deha-pātāt), those very mūḍha-s --viz. confused people, fools, etc.-- (mūḍhāḥ te eva) enter into the void of death for eleven days (ekādaśa-dina-paryanta-mṛtyu-śūnyatām gacchanti)||52||


ब्रह्मानुसारेण यमेन मृत्युदेवेन चित्रगुप्ताख्यलेखकोपकृतेनैव मृतमूढास्ते सर्वे परीक्षणीयाः॥५३॥
Brahmānusāreṇa yamena mṛtyudevena citraguptākhyalekhakopakṛtenaiva mṛtamūḍhāste sarve parīkṣaṇīyāḥ||53||

According to the Vedic literature (brahma-anusāreṇa), all (sarve) those (te) mūḍha-s --viz. confused people, fools, etc.-- who have died (mṛta-mūḍhāḥ) are carefully inspected (parīkṣaṇīyāḥ) by Yama, the god of death, assisted by the secretary called Citragupta (yamena mṛtyu-devena citragupta-ākhya-lekhaka-upakṛtena eva)||53||


चण्डकालपुरुषाभिधानाभ्यां साहाय्यकराभ्यामप्युपकृतः श्रीयमः॥५४॥
Caṇḍakālapuruṣābhidhānābhyāṁ sāhāyyakarābhyāmapyupakṛtaḥ śrīyamaḥ||54||

Venerable Yama (śrī-yamaḥ) (is) also helped (api upakṛtaḥ) by two assistants (sāhāyyakarābhyām) called Caṇḍa and Kālapuruṣa (caṇḍa-kāla-puruṣa-abhidhānābhyām)||54||


चित्रगुप्तो यमलेखको जनसर्वशुभाशुभसाक्ष्यात्मकपुस्तकं दधाति॥५५॥
Citragupto yamalekhako janasarvaśubhāśubhasākṣyātmakapustakaṁ dadhāti||55||

Citragupta (citraguptaḥ), the secretary of Yama (yama-lekhakaḥ), has (dadhāti) a book containing records/evidence of all the good and bad actions of people (jana-sarva-śubha-aśubha-sākṣya-ātmaka-pustakam)||55||


श्रीमद्यमाद्विचारं लब्ध्वा मृतमूढस्ते सर्वे पितृलोकं वा नरकं वा भूर्लोकमपि वा पुनर्याताः॥५६॥
Śrīmadyamādvicāraṁ labdhvā mṛtamūḍhaste sarve pitṛlokaṁ vā narakaṁ vā bhūrlokamapi vā punaryātāḥ||56||

After receiving (labdhvā) a judgment/sentence (vicāram) from venerable Yama (śrīmat-yamāt), all (sarva) those (te) mūḍha-s --viz. confused people, fools, etc.-- who have died (mṛta-mūḍhāḥ) go (yātāḥ) to the world of the ancestors (pitṛ-lokam), to hell (narakam) or (vā... vā... vā) even (api) back (punar) to the world of earth (bhūr-lokam)||56||


पितृलोकमेवेता धार्मिकमूढास्ते स्वशुभकर्मसमाहारतः॥५७॥
Pitṛlokamevetā dhārmikamūḍhāste svaśubhakarmasamāhārataḥ||57||

The pious mūḍha-s (dhārmika-mūḍhāḥ te) proceed (itāḥ) to the world of the ancestors (pitṛ-lokam) indeed (eva) due to the sum of their good actions (sva-śubha-karma-samāhārataḥ)||57||


स्वाशुभकर्मसमाहाराद्भयानकाधोलोकं नरकमेवाधार्मिकमूढास्ते वर्जिताः॥५८॥
Svāśubhakarmasamāhārādbhayānakādholokaṁ narakamevādhārmikamūḍhāste varjitāḥ||58||

The impious mūḍha-s (adhārmika-mūḍhāḥ te), due to the sum of their bad actions (sva-aśubha-karma-samāhārāt), move (varjitāḥ) to Naraka (narakam eva), the terrifying infernal regions (bhayānaka-adholokam)||58||


धार्मिकाधर्मिकत्वमिश्रतावृत्तेर्मृतमूढबहुत्वं भूर्लोकं पुनरागतं नूनम्॥५९॥
Dhārmikādharmikatvamiśratāvṛttermṛtamūḍhabahutvaṁ bhūrlokaṁ punarāgataṁ nūnam||59||

On their being a mixture of the pious and impious states (dhārmika-adharmikatva-miśratā-vṛtteḥ), the majority of the mūḍha-s who have died (mṛta-mūḍha-bahutvam) truly (nūnam) returns (punar āgatam) to the world of earth (bhūr-lokam)||59||


योगभ्रष्टाद्युत्कृष्टजनो वरेण्यदेवलोकानेव नीत आतिवाहिकैः॥६०॥
Yogabhraṣṭādyutkṛṣṭajano vareṇyadevalokāneva nīta ātivāhikaiḥ||60||

The superior people starting with the ones who have fallen from Yoga (yoga-bhraṣṭa-ādi-utkṛṣṭa-janaḥ) are led (nītaḥ) to the excellent worlds of the gods (vareṇya-deva-lokān eva) by the Ātivāhika-s (ātivāhikaiḥ)||60||


अत एव मृत्योः पश्चान्मूढात्मकजनबहुत्वं देवलोकान्गमिष्यत्येवेति साधारणमतिरशेषासत्यमवश्यम्॥६१॥
Ata eva mṛtyoḥ paścānmūḍhātmakajanabahutvaṁ devalokāngamiṣyatyeveti sādhāraṇamatiraśeṣāsatyamavaśyam||61||

For this very reason (atas eva), the usual belief (sādhāraṇa-matiḥ) that (iti) most people who are mūḍha-s --viz. confused people, fools, etc.-- (mūḍha-ātmaka-jana-bahutvam) will go (gamiṣyati eva) to the world of the gods --i.e. Heaven-- (deva-lokān) after (paścāt) death (mṛtyoḥ) (is) a full lie (aśeṣa-asatyam) indeed (avaśyam)||61||

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 Significance of the subtle frontier

यो जातो मरणीयो निश्चितं योऽजातस्तु सोऽनन्तकालं वृत्त्वासिष्यते नात्र संशयः॥६२॥
Yo jāto maraṇīyo niścitaṁ yo'jātastu so'nantakālaṁ vṛttvāsiṣyate nātra saṁśayaḥ||62||

What (yaḥ) is born (jātaḥ) (is) decidedly (niścitam) doomed to die (maraṇīyaḥ), but (tu) That (saḥ) which (yaḥ) (is) Unborn (ajātaḥ) will keep (āsiṣyate) existing (vṛttvā) forever (ananta-kālam), no doubt about it (na atra saṁśayaḥ)||62||


मूढानामपि स्ववास्तवाहन्त्वममरमेव तद्यथा मृते देहे न म्रियत एतद्ध्रुवम्॥६३॥
Mūḍhānāmapi svavāstavāhantvamamarameva tadyathā mṛte dehe na mriyata etaddhruvam||63||

Even (api) in the case of the mūḍha-s --viz. confused people, fools, etc.-- (mūḍhānām), their own Real I (sva-vāstava-ahantvam) (is) immortal (amaram eva), namely (tad-yathā), It (etad) certainly (dhruvam) does not (na) die (mriyate) when the body dies (mṛte dehe)||63||


मूढा यतः स्वप्नजागरयोः प्रान्तमजानन्तस्ते सर्वे ततो मृत्युजीवितयोः प्रान्तमप्यजानन्तः॥६४॥
Mūḍhā yataḥ svapnajāgarayoḥ prāntamajānantaste sarve tato mṛtyujīvitayoḥ prāntamapyajānantaḥ||64||

Since (yatas) the mūḍha-s (mūḍhāḥ) do not know (ajānantaḥ) the frontier (prāntam) between waking and sleep (svapna-jāgarayoḥ), consequently (tatas) all of them (te sarve) do not know either (api ajānantaḥ) the frontier (prāntam) between life and death (mṛtyu-jīvitayoḥ)||64||


मृत्युजीवितयोः सूक्ष्मप्रान्तापेक्षया तदज्ञानान्मूढास्त एव प्रयाणकाले चिदानन्दमयपरमशिवात्मकस्वाहन्तत्वमवगाहितुमशक्ताः॥६५॥
Mṛtyujīvitayoḥ sūkṣmaprāntāpekṣayā tadajñānānmūḍhāsta eva prayāṇakāle cidānandamayaparamaśivātmakasvāhantatvamavagāhitumaśaktāḥ||65||

Because of their ignorance (tad-ajñānāt) with reference to the subtle frontier (sūkṣma-prānta-apekṣayā) between life and death (mṛtyu-jīvitayoḥ), those very mūḍha-s (mūḍhāḥ te eva), at the time of dying (prayāṇa-kāle), are unable (aśaktāḥ) to merge (avagāhitum) into their own Real I who is the Supreme Śiva replete with Consciousness and Bliss (cit-ānanda-maya-parama-śiva-ātmaka-sva-ahantatvam)||65||


संसरन्त्येव तेनैव मूढास्ते पितृलोकं वा नरकं वा भूर्लोकं पुनर्वा श्रीयमेच्छया॥६६॥
Saṁsarantyeva tenaiva mūḍhāste pitṛlokaṁ vā narakaṁ vā bhūrlokaṁ punarvā śrīyamecchayā||66||

For that very reason (tena eva), those (te) mūḍha-s (mūḍhāḥ) transmigrate (saṁsaranti eva), by the will of venerable Yama (śrī-yama-icchayā), to the world of the ancestors (pitṛlokam), to hell (narakam) or (vā... vā... vā) again (punar) to the world of earth (bhūr-lokam)||66||

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 Expansion of the middle state

अख्यातिदाहिदावाग्निरुद्धा योगिनः केचित्स्वप्नजागरयोः मध्यदशाया विस्तारः कथं शक्यत इति पृच्छन्ति॥६७॥
Akhyātidāhidāvāgniruddhā yoginaḥ kecitsvapnajāgarayoḥ madhyadaśāyā vistāraḥ kathaṁ śakyata iti pṛcchanti||67||

Besieged by the burning forest fire of primordial ignorance (akhyāti-dāhi-dāvāgni-ruddhāḥ), some (kecid) yogī-s (yoginaḥ) ask (pṛcchanti): "How (katham) is an expansion of the middle state between waking and sleep possible (svapna-jāgarayoḥ madhya-daśāyāḥ vistāraḥ... śakyate iti)?"||67||


तथाहि विकल्पद्वययोः श्वासप्रश्वासयोश्चैव मध्यदशायां ध्यानेनैव। इति त्रिकदर्शनबुधैरुपदिष्टम्॥६८॥
Tathāhi vikalpadvayayoḥ śvāsapraśvāsayoścaiva madhyadaśāyāṁ dhyānenaiva| Iti trikadarśanabudhairupadiṣṭam||68||

For example (tathāhi), by means of meditation (dhyānena eva) on the middle state (madhya-daśāyām) between two thoughts (vikalpa-dvayayoḥ) as well as (ca eva) between inspiration and expiration (śvāsa-praśvāsayoḥ). This is what the sages of Trika philosophy teach (iti trika-darśana-budhaiḥ upadiṣṭam)||68||


तद्वस्तुनोर्मध्यदशाया विस्तारेणैव स्वप्नजागरयोर्मध्यदशाया विस्तारो युगपद्विद्यते॥६९॥
Tadvastunormadhyadaśāyā vistāreṇaiva svapnajāgarayormadhyadaśāyā vistāro yugapadvidyate||69||

With the expansion (vistāreṇa eva) of the middle state (madhya-daśāyāḥ) between those two things --i.e. between two thoughts and between inspiration/expiration-- (tad-vastunoḥ), there is (vidyate) simultaneously (yugapad) expansion (vistāraḥ) of the middle state (madhya-daśāyāḥ) between waking and sleep (svapna-jāgarayoḥ)||69||


तदवस्थयोर्मध्यदशाया विस्तारेण च स्वप्नजागरयोः प्रान्तस्योपलब्धिर्निरायासा भवेत्॥७०॥
Tadavasthayormadhyadaśāyā vistāreṇa ca svapnajāgarayoḥ prāntasyopalabdhirnirāyāsā bhavet||70||

And (ca) with the expansion (vistāreṇa) of the middle state (madhya-daśāyāḥ) between those two states --viz. waking and sleep-- (tad-avasthayoḥ), the perception (upalabdhiḥ) of the frontier (prāntasya) between waking and sleep (svapna-jāgarayoḥ) becomes (bhavet) easy (nirāyāsā)||70||


अस्यां सिद्धायामुपलब्ध्यां सत्यां प्रयाणकाले मृत्युजीवितयोः सूक्ष्मप्रान्तस्योपलब्धिः सुसुकरापि भवेत्॥७१॥
Asyāṁ siddhāyāmupalabdhyāṁ satyāṁ prayāṇakāle mṛtyujīvitayoḥ sūkṣmaprāntasyopalabdhiḥ susukarāpi bhavet||71||

When this perception has been perfected/accomplished (asyām siddhāyām upalabdhyām satyām), the perception (upalabdhiḥ) of the subtle frontier (sūkṣma-prāntasya) between life and death (mṛtyu-jīvitayoḥ) becomes (bhavet), at the time of dying (prayāṇa-kāle), very easy as well (su-sukarā api)||71||


मरणसमयेऽस्यां प्रयुक्तायामुपलब्ध्यां सत्यां परमशिवरूपवास्तवाहन्तायामवगाहनं सुलभमवश्यम्॥७२॥
Maraṇasamaye'syāṁ prayuktāyāmupalabdhyāṁ satyāṁ paramaśivarūpavāstavāhantāyāmavagāhanaṁ sulabhamavaśyam||72||

When this percepcion is applied (asyām prayuktāyām upalabdhyām satyām) at the time of dying (maraṇa-samaye), immersion (avagāhanam) in the Real I who is the Supreme Śiva (parama-śiva-rūpa-vāstava-ahantāyām) is certainly easy to be effected (sulabham avaśyam)||72||

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Chapter 5: The two kinds of ignorance

 Intellectual ignorance

मूढानुसारतः स्थूलशरीराभावादेव मृत्युरपायरूपः शोके हेतुश्चैव॥७३॥
Mūḍhānusārataḥ sthūlaśarīrābhāvādeva mṛtyurapāyarūpaḥ śoke hetuścaiva||73||

According to the mūḍha-s --viz. confused people, fools, etc.-- (mūḍha-anusārataḥ), due to the absence of the gross body --i.e. the physical body-- (sthūla-śarīra-abhāvāt eva), death (mṛtyuḥ) is a loss (apāya-rūpaḥ) and (ca eva) a reason for (hetuḥ) sorrow (śoke)||73||


तैरेवं मतमेवाख्यातिद्वितीयाकृतिरूपबौद्धाज्ञानतस्तेषां स्वस्थूलशरीरसमीकरणत्वात्॥७४॥
Tairevaṁ matamevākhyātidvitīyākṛtirūpabauddhājñānatasteṣāṁ svasthūlaśarīrasamīkaraṇatvāt||74||

They think so (taiḥ evam matam eva) because they are identified with their own gross bodies (teṣām sva-sthūla-śarīra-samīkaraṇatvāt) due to the intellectual ignorance which is the second aspect of primordial ignorance (akhyāti-dvitīya-ākṛti-rūpa-bauddha-ajñānatas)||74||


मृत्युणैव यस्मात्स्थूलदेहक्षयो भवति तस्मात्तत्काले जनक्षयोऽपीति सम्यगसत्यमिदम्॥७५॥
Mṛtyuṇaiva yasmātsthūladehakṣayo bhavati tasmāttatkāle janakṣayo'pīti samyagasatyamidam||75||

"Since (yasmāt) the gross body is destroyed (sthūla-deha-kṣayaḥ bhavati) by death (mṛtyuṇā eva), therefore (tasmāt) the person is also destroyed (jana-kṣayaḥ api) at that moment (tad-kāle)", this (idam) (is) totally (samyak) untrue (asatyam)||75||


उपलब्धानुपलब्धवास्तवाहन्त्वसारो जनश्च स्वातन्त्र्यानन्दधारारूपामरपरमशिवसारं वास्तवाहन्त्वञ्चैव॥७६॥
Upalabdhānupalabdhavāstavāhantvasāro janaśca svātantryānandadhārārūpāmaraparamaśivasāraṁ vāstavāhantvañcaiva||76||

A person (janaḥ) is essentially the Real I, whether he has realized Him or not (upalabdha-anupalabdha-vāstava-ahantvasāraḥ), and (ca... ca eva) the Real I (vāstava-ahantvam) is essentially the Immortal Supreme Śiva who is a Stream of Absolute Freedom and Bliss (svātantrya-ānanda-dhārā-rūpa-amara-parama-śiva-sāram)||76||


अत एव तज्जनस्य क्षयः प्रयाणसमये कथं तर्हि भवेदिति। अशक्यमिदमेव॥७७॥
Ata eva tajjanasya kṣayaḥ prayāṇasamaye kathaṁ tarhi bhavediti| Aśakyamidameva||77||

On this account (atas eva), "How (katham) then (tarhi) could there be (bhavet), at the time of dying (prayāṇa-samaye), the destruction (kṣayaḥ) of that person (tad-janasya... iti)?". This (idam) (is) impossible (aśakyam... eva)!||77||


निर्मलरूपसर्वप्रियस्वतन्त्रपरमशिवात्मवास्तवाहन्त्वस्य न क्षयः कर्हिचित्स्यात्॥७८॥
Nirmalarūpasarvapriyasvatantraparamaśivātmavāstavāhantvasya na kṣayaḥ karhicitsyāt||78||

There is never (na... karhicid syāt) the destruction (kṣayaḥ) of the Real I who is the Free Supreme Śiva who is beloved by all and whose nature is Immaculate (nirmala-rūpa-sarva-priya-svatantra-parama-śiva-ātma-vāstava-ahantvasya)||78||


जनसद्भावमुद्दिश्य तेषां सर्वेषामभिमानामपनयार्थेन स्वस्थूलशरीरसमीकरणमेवापनीयेत। कथं तु॥७९॥
Janasadbhāvamuddiśya teṣāṁ sarveṣāmabhimānāmapanayārthena svasthūlaśarīrasamīkaraṇamevāpanīyeta| Kathaṁ tu||79||

In order for removing (apanaya-arthena) all those erroneous conceptions (teṣām sarveṣām abhimānām) with reference to (uddiśya) the real being of a person (jana-sadbhāvam), identification with one's own gross body (sva-sthūla-śarīra-samīkaraṇam) should certainly be removed (eva apanīyeta). But (tu) how (katham)?||79||


स्वस्थूलदेहसमीकरणापनयार्थमख्यातिद्वितीयाकृतिरूपबौद्धाज्ञानमपनीयेतैव। कथं तु॥८०॥
Svasthūladehasamīkaraṇāpanayārthamakhyātidvitīyākṛtirūpabauddhājñānamapanīyetaiva| Kathaṁ tu||80||

For removing the identification with one's own gross body (sva-sthūla-deha-samīkaraṇa-apanaya-artham), the intellectual ignorance which is the second aspect of the primordial ignorance (akhyāti-dvitīya-ākṛti-rūpa-bauddha-ajñānam) should be removed indeed (apanīyeta eva). But (tu) how (katham)?||80||


स्वबुद्ध्यामज्ञानमिदं भैरवागमशिवसूत्रादिपरभैरवशास्त्राणां सन्तताध्ययनेन केवलमपनेतुं शक्यतेऽवश्यम्॥८१॥
Svabuddhyāmajñānamidaṁ bhairavāgamaśivasūtrādiparabhairavaśāstrāṇāṁ santatādhyayanena kevalamapanetuṁ śakyate'vaśyam||81||

This (idam) ignorance (ajñānam) in one's own intellect (sva-buddhyām) can only be removed (kevalam apanetum śakyate) by a constant/close study (santata-adhyayanena) of the Parabhairava's scriptures such as such as Bhairavāgama-s, Śivasūtra-s and so on (bhairava-āgama-śiva-sūtra-ādi-parabhairava-śāstrāṇām) most assuredly (avaśyam)||81||

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 Ignorance about the Self

अख्यातिप्रथमाकृतिरूपपौरुषाज्ञानञ्च मानुष्यप्रयत्नेभ्य एव नापनेतुं शक्यते कियदपि सोत्साहा एते भवेयुः॥८२॥
Akhyātiprathamākṛtirūpapauruṣājñānañca mānuṣyaprayatnebhya eva nāpanetuṁ śakyate kiyadapi sotsāhā ete bhaveyuḥ||82||

And (ca) ignorance about the Self, which is the first aspect of primordial ignorance (akhyāti-prathama-ākṛti-rūpa-pauruṣa-ajñānam), cannot be removed (na apanetum śakyate) by human efforts (mānuṣya-prayatnebhyaḥ eva), however (kiyat api) strenuous (sotsāhāḥ) they --i.e. the human efforts-- (ete) may be (bhaveyuḥ)||82||


पुरुषापेक्षयाज्ञानमिदमर्चनीयपरमशिवप्रसादेन केवलमपनेतुं शक्यते। सन्देहो नात्रास्ति॥८३॥
Puruṣāpekṣayājñānamidamarcanīyaparamaśivaprasādena kevalamapanetuṁ śakyate| Sandeho nātrāsti||83||

This (idam) ignorance (ajñānam) regarding the Self (puruṣa-apekṣayā) can only be removed (kevalam apanetum śakyate) by the Favor of Adorable Supreme Śiva (arcanīya-parama-śiva-prasādena). There is no doubt about it (sandehaḥ na atra asti)||83||

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Chapter 6: The attainment of Liberation

 The real cause of Liberation

अज्ञानद्वयेऽशेषेणापनीते सति सा परमशिवोपलब्धिचमत्कारमयप्रतापवत्प्राप्तिर्मोक्षसञ्ज्ञिता वर्तते नूनम्॥८४॥
Ajñānadvaye'śeṣeṇāpanīte sati sā paramaśivopalabdhicamatkāramayapratāpavatprāptirmokṣasañjñitā vartate nūnam||84||

When the two kinds of ignorance have been completely removed (ajñāna-dvaye aśeṣeṇa apanīte sati), that (sā) glorious attainment full of the Amazement due to the Realization of the Supreme Śiva (parama-śiva-upalabdhi-camatkāra-maya-pratāpavat-prāptiḥ) called Liberation --i.e. that glorious attainment...-- (mokṣa-sañjñitā nūnam) certainly (nūnam) takes place (vartate)||84||


अत एवातिप्रीतपरमशिवानुग्रहश्च परभैरवशास्त्रसन्तताध्ययनं यत्परेशानुग्रहापन्नान्यरूपमपि चैव मोक्षे केवलहेतू निःसन्देहेन॥८५॥
Ata evātiprītaparamaśivānugrahaśca parabhairavaśāstrasantatādhyayanaṁ yatpareśānugrahāpannānyarūpamapi caiva mokṣe kevalahetū niḥsandehena||85||

On this account (atas eva), Grace of most beloved Supreme Śiva (ati-prīta-parama-śiva-anugrahaḥ) together with (ca... ca eva) a constant/close study of the Parabhairava's scriptures (parabhairava-śāstra-santata-adhyayanam) —which (yad) (is) also (api) another form assumed by the Grace of the Highest Lord (para-īśa-anugraha-āpanna-anya-rūpam)— are doubtless the only two causes (kevala-hetū niḥsandehena) of Liberation (mokṣe)||85||


शुद्धचित्ताप्त्यर्थेन ब्रह्मचर्यशाकभक्षणप्राणायामासनाभ्यासादिक्रिया न कथञ्चन मोक्षविषयकाः॥८६॥
Śuddhacittāptyarthena brahmacaryaśākabhakṣaṇaprāṇāyāmāsanābhyāsādikriyā na kathañcana mokṣaviṣayakāḥ||86||

Activities such as continence, eating vegetables, practice of prāṇāyāma and postures, etc. (brahmacarya-śāka-bhakṣaṇa-prāṇāyāma-āsana-abhyāsa-ādi-kriyāḥ) for attaining a pure mind (śuddha-citta-āpti-arthena) have nothing to do at all with Liberation (na kathañcana mokṣa-viṣayakāḥ)||86||


चित्तदेहयोर्हितकारकास्ताः सर्वाः क्रिया भवेयुः कः परन्तु मोक्षेणेदृक्क्रियाणां सम्बन्ध इति नास्त्येव॥८७॥
Cittadehayorhitakārakāstāḥ sarvāḥ kriyā bhaveyuḥ kaḥ parantu mokṣeṇedṛkkriyāṇāṁ sambandha iti nāstyeva||87||

All (sarvāḥ) those (tāḥ) activities (kriyāḥ) might be (bhaveyuḥ) useful/suitable (hita-kārakāḥ) for mind and body (citta-dehayoḥ), however (parantu), "what (kaḥ) (is) the relation (sambandhaḥ) between Liberation and such activities (mokṣeṇa īdṛk-kriyāṇām... iti)?", there is none (na asti eva)!||87||


समाधावेव परमेश्वरानुग्रहस्पर्शोपकारकास्ताः सर्वास्तीव्रध्यानगभीरपूजादयः क्रिया भवेयुः॥८८॥
Samādhāveva parameśvarānugrahasparśopakārakāstāḥ sarvāstīvradhyānagabhīrapūjādayaḥ kriyā bhaveyuḥ||88||

All (sarvāḥ) those (tāḥ) activities (kriyāḥ) such as an intense meditation, a deep worship, etc. (tīvra-dhyāna-gabhīra-pūjā-ādayaḥ) might contribute to/promote a contact with the Grace of the Supreme Lord (parama-īśvara-anugraha-sparśa-upakārakāḥ) in samādhi --i.e. profound trance-- (samādhau eva)||88||


धारपर्यन्तानुग्रहसङ्कीर्णेन साक्षात्परमेशेन सद्गुरुणा दीक्षितो योगी यदि तु तस्य ताः पूर्वोक्ताः ध्यानपूजादयः क्रिया निष्प्रयोजना भवेयुः॥८९॥
Dhāraparyantānugrahasaṅkīrṇena sākṣātparameśena sadguruṇā dīkṣito yogī yadi tu tasya tāḥ pūrvoktāḥ dhyānapūjādayaḥ kriyā niṣprayojanā bhaveyuḥ||89||

But (tu) if (yadi) a yogī (yogī) (is) initiated (dīkṣitaḥ) by a genuine Guru (sat-guruṇā) who is the personification of the Supreme Lord (sākṣāt-parama-īśena) (and) who is full of Grace up to the brim (dhāra-paryanta-anugraha-saṅkīrṇena), those (tāḥ) aforesaid (pūrva-uktāḥ) activities (kriyāḥ) such as meditation, worship, etc. (dhyāna-pūjā-ādayaḥ) become (bhaveyuḥ) unnecessary (niṣprayojanāḥ) to him (tasya)||89||


गुरुरूपं पूजाध्याने गुरुनामजप इत्यादयः क्रिया वस्तुतः स्वभावेन योगिनि खलु वर्तिष्यन्ते॥९०॥
Gururūpaṁ pūjādhyāne gurunāmajapa ityādayaḥ kriyā vastutaḥ svabhāvena yogini khalu vartiṣyante||90||

In fact (vastutas), activities (kriyāḥ) (such as) worship and meditation (pūjā-dhyāne) on the form of the Guru (guru-rūpam), muttering of the name of the Guru (guru-nāma-japaḥ), etc. (ityādayaḥ) will certainly happen (khalu vartiṣyante) spontaneously (svabhāvena) in a yogī (yogini)||90||


व्यापकरूपेण यत्सर्वं नरेण मोक्षलाभार्थं कृतं सम्यग्निरर्थकमसंशयम्॥९१॥
Vyāpakarūpeṇa yatsarvaṁ nareṇa mokṣalābhārthaṁ kṛtaṁ samyagnirarthakamasaṁśayam||91||

Broadly speaking (vyāpaka-rūpeṇa), all (sarvam) that (yad) a limited individual does (nareṇa... kṛtam) for attaining Liberation (mokṣa-lābha-artham) is, without doubt, completely useless (samyak nirarthakam asaṁśayam)||91||


तन्नरे प्रकाशमाने परमेश्वरे पुनस्तर्हि तस्य क्रियाः सार्थकतां गच्छन्ति॥९२॥
Tannare prakāśamāne parameśvare punastarhi tasya kriyāḥ sārthakatāṁ gacchanti||92||

However (punar), when the Supreme Lord gets revealed (prakāśamāne parama-īśvare) in that limited individual (tad-nare), then (tarhi) his (tasya) activities (kriyāḥ) become significant (sārthakatām gacchanti)||92||

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 The power of the Guru

गुरुरूपं यन्त्ररत्नमेव गुरुनाम मन्त्ररत्नमित्याद्येतद्बहुवारं बहुप्रकारं प्रतिपादितम्॥९३॥
Gururūpaṁ yantraratnameva gurunāma mantraratnamityādyetadbahuvāraṁ bahuprakāraṁ pratipāditam||93||

"Guru's form (guru-rūpam) is the best of yantra-s (yantra-ratnam eva), Guru's name (guru-nāma) is the best of mantra-s (mantra-ratnam), etc. (iti-ādi)", this (etad) has been affirmed (pratipāditam) many times (bahu-vāram) in many ways (bahu-prakāram)||93||


शिवे क्रुद्धे गुरुस्त्राता गुरौ क्रुद्धे शिवो न हीत्येतद्गुरुगीतायां स्पष्टमुक्तं कोऽस्यार्थस्तु॥९४॥
Śive kruddhe gurustrātā gurau kruddhe śivo na hītyetadgurugītāyāṁ spaṣṭamuktaṁ ko'syārthastu||94||

"(When) Śiva (śive) (is) angry (kruddhe), the Guru (guruḥ) (is) the Protector (trātā), (but when) the Guru (gurau) (is) angry (kruddhe), Śiva (śivaḥ) is not (the Protector) (na), undoubtedly (hi iti)", this (etad) is clearly stated (spaṣṭam uktam) in Gurugītā (guru-gītāyām), but (tu) what (kaḥ) (is) its (asya) meaning (arthaḥ)?||94||


त्रिकदर्शनानुसारेण किन्तु गुरुशिवयोरशेषमेकत्वमस्ति। तदा किमिति श्रीगुरुगितायां तद्दार्ढ्येनोदितम्॥९५॥
Trikadarśanānusāreṇa kintu guruśivayoraśeṣamekatvamasti| Tadā kimiti śrīgurugitāyāṁ taddārḍhyenoditam||95||

After all (kintu), according to Trika philosophy (trika-darśana-anusāreṇa), there is (asti) complete/perfect (aśeṣam) unity (ekatvam) between Guru and Śiva (guru-śivayoḥ). Then (tadā) why (kim iti) is that firmly stated (tad dārḍhyena uditam) in venerable Gurugītā (śrī-guru-gitāyām)?||95||


कार्यतो यतः शिवात्सबलतरो गुरुस्तथाहि तस्य बलाच्छिवप्रकाशनाज्ञापकत्वात्॥९६॥
Kāryato yataḥ śivātsabalataro gurustathāhi tasya balācchivaprakāśanājñāpakatvāt||96||

Because (yatas), in practice (kāryatas), the Guru (guruḥ) is more powerful (sabalataraḥ) than Śiva (śivāt), since, for example, He --i.e. the Guru-- can order Śiva to reveal Himself (tathāhi tasya... śiva-prakāśana-ājñāpakatvāt) by force (balāt)||96||


स्वहृष्टस्वरूपात्परमेश्वरः सदा शिष्यचित्तात्पश्चाद्गुप्तत्वे प्रवणो यत्संसारजनकमेव॥९७॥
Svahṛṣṭasvarūpātparameśvaraḥ sadā śiṣyacittātpaścādguptatve pravaṇo yatsaṁsārajanakameva||97||

Because of His frisky nature (sva-hṛṣṭa-svarūpāt), the Supreme Lord (parama-īśvaraḥ) is always prone (sadā... pravaṇaḥ) to being hidden (guptatve) behind (paścāt) the mind of the disciple (śiṣya-cittāt), which (yad) generates Transmigration (saṁsāra-janakam eva)||97||


एकदा त्वहैतुकीदयामयो गुरुः शिष्येऽस्मिन्परमशिवः प्रकाश्यतामिति वदति गुर्विच्छा च परमेश्वरेण न प्रतिरोद्धुं शक्यते॥९८॥
Ekadā tvahaitukīdayāmayo guruḥ śiṣye'sminparamaśivaḥ prakāśyatāmiti vadati gurvicchā ca parameśvareṇa na pratiroddhuṁ śakyate||98||

But (tu) one day (ekadā), the Guru (guruḥ), full of causeless Compassion (ahaitukī-dayā-mayaḥ), says (vadati) "Let the Supreme Śiva be revealed (parama-śivaḥ prakāśyatām) in this disciple (śiṣye asmin... iti)!", and (ca) Guru's Will (guru-icchā) cannot (na... śakyate) be resisted (pratiroddhum) by the Supreme Lord (parama-īśvareṇa)||98||


तच्छिष्यस्तदा सद्योऽनन्तदुःखसङ्कीर्णसंसारातीतस्थितावस्थोपलक्षितमोक्षतां गतो नात्र सन्देहः॥९९॥
Tacchiṣyastadā sadyo'nantaduḥkhasaṅkīrṇasaṁsārātītasthitāvasthopalakṣitamokṣatāṁ gato nātra sandehaḥ||99||

Then (tadā), that disciple (tad-śiṣyaḥ) immediately (sadyas) attains Liberation characterized by a State that is beyond Transmigration —which is replete with endless pain— (ananta-dukha-saṅkīrṇa-saṁsāra-atīta-sthita-avasthā-upalakṣita-mokṣatām gataḥ), there is no doubt (na... sandehaḥ) about it (atra)||99||


गुरुपरमेश्वरयोरेतद्दिव्यद्वैताद्वैतपदं परमार्थज्ञैरुपलब्धमेव न तु मनुष्यजातिबहुमतभूतैरसङ्ख्यमूढैरवश्यम्॥१००॥
Guruparameśvarayoretaddivyadvaitādvaitapadaṁ paramārthajñairupalabdhameva na tu manuṣyajātibahumatabhūtairasaṅkhyamūḍhairavaśyam||100||

This divine state of duality/non-duality (etad-divya-dvaita-advaita-padam) between Guru and Supreme Lord (guru-parama-īśvarayoḥ) is only understood (upalabdham eva) by the Knowers of the Highest Reality (parama-artha-jñaiḥ) and not (na tu) certainly (avaśyam) by the innumerable mūḍha-s --viz. confused people, fools, etc.-- (asaṅkhya-mūḍhaiḥ) who constitute the majority of humankind (manuṣyajāti-bahumata-bhūtaiḥ)||100||

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Chapter 7: Life and death of the mūḍha-s

 The miserable life of the mūḍha-s

योगीन्द्रमीड्यं भवरोगवैद्यं श्रीमद्गुरुं नित्यमहं नमामीति श्रीगुरुगीतायां परमपूजायाः सद्धृदयं स्पष्टमुक्तम्॥१०१॥
Yogīndramīḍyaṁ bhavarogavaidyaṁ śrīmadguruṁ nityamahaṁ namāmīti śrīgurugītāyāṁ paramapūjāyāḥ saddhṛdayaṁ spaṣṭamuktam||101||

In sacred Gurugītā (śrī-guru-gītāyām), the true core (sat-hṛdayam) of supreme worship (parama-pūjāyāḥ) has been clearly mentioned (spaṣṭam uktam): "I (aham) bow (namāmi) to the eternal (nityam) (and) venerable Guru (śrīmat-gurum) (who) is the chief of the Yogī-s (yogi-indram), praiseworthy (īḍyam) (and) a physician for the disease (called) transmigratory existence (bhava-roga-vaidyam... iti)"||101||


मुढाः सर्वे प्रत्युत श्रीमद्गुरुं विहाय स्वदेहान्परदेहानन्यमूढानां चित्तानि नृत्यमित्याद्यन्यत्किमपि पूजयन्ति॥१०२॥
Muḍhāḥ sarve pratyuta śrīmadguruṁ vihāya svadehānparadehānanyamūḍhānāṁ cittāni nṛtyamityādyanyatkimapi pūjayanti||102||

All of (sarve) the mūḍha-s (mūḍhāḥ), on the contrary (pratyuta), worship (pūjayanti) any other thing (anyat kim api) but venerable Guru (śrīmat-gurum vihāya): (They worship) their own bodies (sva-dehān), others' bodies (para-dehān), the minds (cittāni) of other mūḍha-s (anya-mūḍhānām), dancing (nṛtyam), etc. (iti-ādi)||102||


तैर्यत्कार्यमज्ञात्वा मूढा एतेऽयथार्थसङ्ख्यायां पणं कृत्वोपचारेणान्ते सर्वं हारयन्ति॥१०३॥
Tairyatkāryamajñātvā mūḍhā ete'yathārthasaṅkhyāyāṁ paṇaṁ kṛtvopacāreṇānte sarvaṁ hārayanti||103||

Not knowing (ajñātvā) what they should do (taiḥ yad kāryam), these (ete) mūḍha-s (mūḍhāḥ), after betting (paṇaṁ kṛtvā) on the wrong number (ayathārtha-saṅkhyāyām), methaphorically speaking (upacāreṇa), lose (hārayanti) everything (sarvam) in the end (ante)||103||


अगाधमूर्खतामूलकानर्थककामतृप्तौ तद्यौवनं सर्वं व्यर्थं कृत्वा मूढा एते ते जरातामितास्तन्मूर्खतां तु धारयन्ति॥१०४॥
Agādhamūrkhatāmūlakānarthakakāmatṛptau tadyauvanaṁ sarvaṁ vyarthaṁ kṛtvā mūḍhā ete te jarātāmitāstanmūrkhatāṁ tu dhārayanti||104||

After wasting their entire youth (tad-yauvanam sarvam vyartham kṛtvā) satisfying vain desires rooted in an unfathomable foolishness (agādha-mūrkhatā-mūlaka-anarthaka-kāma-tṛptau), these very (ete te) mūḍha-s (mūḍhāḥ) enter (itāḥ) into old age (jarātām) but (tu) retain (dhārayanti) their stupidity (tad-mūrkhatām)||104||


जरायामपि तन्मूर्खत्वं धारयन्तो मूढा एते पुनर्निरर्थककामतर्पयन्नासिसिषन्ते स्वदेहचित्तादिवैकल्यात्तु नातिकृपणं सिध्यन्ति॥१०५॥
Jarāyāmapi tanmūrkhatvaṁ dhārayanto mūḍhā ete punarnirarthakakāmatarpayannāsisiṣante svadehacittādivaikalyāttu nātikṛpaṇaṁ sidhyanti||105||

These (ete) mūḍha-s (mūḍhāḥ) who retain (dhārayantaḥ) their foolishness (tad-mūrkhatvam) even (api) in old age (jarāyām) want to keep (āsisiṣante) satisfying vain desires (nirarthaka-kāma-tarpayan) again (punar), but (tu) due to deficiency in their bodies, minds, etc. (sva-deha-citta-ādi-vaikalyāt), they miserably fail --i.e. the mūḍha-s miserably fail-- (na atikṛpaṇam sidhyanti)||105||


जरायाः सर्वव्याधिभारेण सहागताया अपि तथापि वृद्धो मूढः स्वस्य प्रचण्डाज्ञानादिन्द्रियविषयान्कामयनेव तिष्ठति॥१०६॥
Jarāyāḥ sarvavyādhibhāreṇa sahāgatāyā api tathāpi vṛddho mūḍhaḥ svasya pracaṇḍājñānādindriyaviṣayānkāmayaneva tiṣṭhati||106||

Although old age has come (jarāyāḥ... āgatāyāḥ api) with all of (its) burden of sickenesses (sarva-vyādhi-bhāreṇa saha), even so (tathā api) the old (vṛddhaḥ) mūḍha (mūḍhaḥ), because of his impetuous ignorance (svasya pracaṇḍa-ajñānāt), keeps (tiṣṭhati) desiring (kāmayan eva) objects of the senses (indriya-viṣayān)||106||


हा हन्त परन्तु स विस्मृतवान्यन्मृत्युरनिवार्यतया तस्योपरि कूर्दितुं सज्ज उत्क्रोश इव स्वामिषस्योपरि॥१०७॥
Hā hanta parantu sa vismṛtavānyanmṛtyuranivāryatayā tasyopari kūrdituṁ sajja utkrośa iva svāmiṣasyopari||107||

But (parantu) alas (hā hanta)!, he forgot (sa vismṛtavān) that (yad) death (mṛtyuḥ) (is) inevitably (anivāryatayā) ready (sajjaḥ) to jump (kūrditum) on him (tasya upari) like (iva) an eagle (utkrośaḥ) on its prey (sva-āmiṣasya upari) ||107||


यद्यपि स सर्वतो व्याधिभिर्वेदनाभिश्च बाधितस्तथापि म्रियमाणो मूढः केवलं जीवितुमिच्छति यदज्ञानस्य चिह्नम्॥१०८॥
Yadyapi sa sarvato vyādhibhirvedanābhiśca bādhitastathāpi mriyamāṇo mūḍhaḥ kevalaṁ jīvitumicchati yadajñānasya cihnam||108||

Even if (yadi api) he (saḥ) is besieged (bādhitaḥ) by sicknesses (vyādhibhiḥ) and (ca) pains (vedanābhiḥ) from all sides (sarvatas), even so (tathā api) the dying (mriyamāṇaḥ) mūḍha (mūḍhaḥ) just (kevalam) wants (icchati) to live (jīvitum), which (yad) (is) a sign (cihnam) of ignorance (ajñānasya)||108||


असङ्ख्यविषयानां पङ्के परिभ्रमन्सम्पूर्णजीवनात्पश्चान्मूधः प्रयाणकाले स्ववास्तवाहन्त्वं जीवनमेवास्तीति ज्ञातुमसमर्थः॥१०९॥
Asaṅkhyaviṣayānāṁ paṅke paribhramansampūrṇajīvanātpaścānmūdhaḥ prayāṇakāle svavāstavāhantvaṁ jīvanamevāstīti jñātumasamarthaḥ||109||

After (paścāt) an entire life (sampūrṇa-jīvanāt) rolling around (paribhraman) in the mud (paṅke) of countless objects (asaṅkhya-viṣayānām), the mūḍha (mūdhaḥ), at the time of dying (prayāṇa-kāle), is unable (asamarthaḥ) to know (jñātum) that (iti) his own Real I (sva-vāstava-ahantvam) is (asti) Life Itself (jīvanam eva)||109||

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 Death of the mūḍha-s

तस्य शरीरं त्यक्त्वा सामान्यमूढः प्रायः पृथिव्यामस्यामन्यशरीरे बलात्प्रत्यागम्यते कालरेखायामस्यामन्यस्यां वा॥११०॥
Tasya śarīraṁ tyaktvā sāmānyamūḍhaḥ prāyaḥ pṛthivyāmasyāmanyaśarīre balātpratyāgamyate kālarekhāyāmasyāmanyasyāṁ vā||110||

After leaving (tyaktvā) his (tasya) body (śarīram), the average mūḍha (sāmānya-mūḍhaḥ) is generally forced to return (prāyas... balāt pratyāgamyate) to another body (anya-śarīre) on this world of earth (pṛthivyām asyām), in this timeline (kāla-rekhāyām asyām) or (vā) in another (anyasyām)||110||


साधारणमूढस्यानतिधार्मिकाधार्मिकत्वात्स पितृलोकं नरकं वा न गमिष्यति किं पुनर्देवलोकान्॥१११॥
Sādhāraṇamūḍhasyānatidhārmikādhārmikatvātsa pitṛlokaṁ narakaṁ vā na gamiṣyati kiṁ punardevalokān||111||

Since the usual mūḍha is neither very pious nor very impious (sādhāraṇa-mūḍhasya anati-dhārmika-adhārmikatvāt), he (saḥ) will not go (na gamiṣyati) to the worlds of the ancestors (pitṛ-lokam) or (vā) to hell (narakam), let alone (kim punar) to the worlds of gods (deva-lokān)||111||


मूढो यदि केवलमेकशरीरातपरं सञ्चरति यथा कोऽपि यः स्वजीर्णवासांस्यवमुच्यापराणि परिदधाति तर्ह्यन्ये मूढाः किमित्येतावद्रुदन्ति ॥११२॥
Mūḍho yadi kevalamekaśarīrātaparaṁ sañcarati yathā ko'pi yaḥ svajīrṇavāsāṁsyavamucyāparāṇi paridadhāti tarhyanye mūḍhāḥ kimityetāvadrudanti ||112||

If (yadi) a mūḍha (mūḍhaḥ) simply (kevalam) moves (sañcarati) from one body (eka-śarīrāt) to another (body) (aparam) just as (yathā) someone (kaḥ api) who (yaḥ), after taking off (avamucya) his old clothes (sva-jīrṇa-vāsāṁsi), puts on (paridadhāti) other (clothes) (aparāṇi), then (tarhi) why (kim iti) are other mūḍha-s crying (anye mūḍhāḥ... rudanti) so much (etāvat)?||112||


मूढाणामपि मृत्योः समये शोकस्य कारणं नास्ति यतः स्वातन्त्र्यपूर्णपरमशिवसारगुरुः सर्वेषु तेषाममरात्मत्वेनावस्थितः॥११३॥
Mūḍhāṇāmapi mṛtyoḥ samaye śokasya kāraṇaṁ nāsti yataḥ svātantryapūrṇaparamaśivasāraguruḥ sarveṣu teṣāmamarātmatvenāvasthitaḥ||113||

Even (api) in the case of the mūḍha-s --viz. confused people, fools, etc.-- (mūḍhāṇām), there is no (na asti) reason (kāraṇam) for sorrow (śokasya) at the time (samaye) of death (mṛtyoḥ) because (yatas) the Guru who is essentialy the Supreme Śiva replete with Absolute Freedom (svātantrya-pūrṇa-parama-śiva-sāra-guruḥ) is present (avasthitaḥ) in everybody (sarveṣu) as their own Immortal Self (teṣām amara-ātmatvena)||113||

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 Proof of the Existence of the Immortal Self

स्वविशालाज्ञानस्य समुद्रे भ्रमन्तः संशयवातबलेन प्रेरिताश्च सर्वेष्वस्यामरात्मनोऽस्तित्वस्य प्रमाणानि केचिन्मूढाः पृच्छन्ति॥११४॥
Svaviśālājñānasya samudre bhramantaḥ saṁśayavātabalena preritāśca sarveṣvasyāmarātmano'stitvasya pramāṇāni kecinmūḍhāḥ pṛcchanti||114||

Wandering (bhramantaḥ) in the ocean (samudre) of their huge ignorance (sva-viśāla-ajñānasya) and (ca) impelled (preritāḥ) by the force of the wind of doubt (saṁśaya-vāta-balena), some (kecid) mūḍha-s (mūḍhāḥ) ask (pṛcchanti) about the proofs (pramāṇāni) of the Existence (astitvasya) of this Immortal Self (asya amara-ātmanaḥ) in everybody (sarveṣu)||114||


दम्भस्योग्रमृगमारुह्य तेषामपि सर्वेषां प्रियस्यामरात्मनोऽस्तित्वापेक्षया दृढप्रमाणानि मूढा एते याचन्ते॥११५॥
Dambhasyogramṛgamāruhya teṣāmapi sarveṣāṁ priyasyāmarātmano'stitvāpekṣayā dṛḍhapramāṇāni mūḍhā ete yācante||115||

After mounting (āruhya) the ferocious animal (ugra-mṛgam) of arrogance (dambhasya), these (ete) mūḍha-s (mūḍhāḥ) demand (yācante) solid proofs (dṛḍha-pramāṇāni) with reference to the existence (astitva-apekṣayā) of this Immortal Self who is dear to (priyasya amara-ātmanaḥ) everybody (sarveṣām), even (api) to themselves (teṣām)||115||


अमरात्मास्तिवं दार्शयितुं जीवनाद्भुतस्यासङ्ख्याकाशगङ्गानां स्थूलशरीरनामकाश्रद्धेययन्त्रस्येत्यादीनामुल्लेखोऽशेषेण निष्प्रयोजनः॥११६॥
Amarātmāstivaṁ dārśayituṁ jīvanādbhutasyāsaṅkhyākāśagaṅgānāṁ sthūlaśarīranāmakāśraddheyayantrasyetyādīnāmullekho'śeṣeṇa niṣprayojanaḥ||116||

In order to prove (dārśayitum) the existence of the Immortal Self (amara-ātma-astivam) there is no need at all to mention (ullekhaḥ aśeṣeṇa niṣprayojanaḥ) the miracle of life (jīvana-adbhutasya), the innumerable galaxies (asaṅkhya-ākāśagaṅgānām), the incredible machinery called gross body (sthūla-śarīra-nāmaka-aśraddheya-yantrasya), etc. (iti-ādīnām)||116||


यूयं सर्वे यदि सन्त्येव तदा परमेश्वरसारामरात्मावश्यमेवास्त्यपीति त्वया केवलं तानभिमानिमूढान्वक्तव्यं किमत्र॥११७॥
Yūyaṁ sarve yadi santyeva tadā parameśvarasārāmarātmāvaśyamevāstyapīti tvayā kevalaṁ tānabhimānimūḍhānvaktavyaṁ kimatra||117||

You have only to tell (tvayā kevalam... vaktavyam) those arrogant mūḍha-s (tān abhimāni-mūḍhān): "If (yadi) all of you (yūyam sarve) exist (santi eva), then (tadā) the Immortal Self whose essence is the Supreme Lord (parama-īśvara-sāra-amara-ātmā) certainly (avaśyam eva) exists (asti) as well (api iti)". What (else could be said) about this (kim atra)?||117||


मूढास्ते सर्वे तद्वाक्यस्य वास्तविकार्थं चिन्तयन्तु विवादञ्च कुर्वन्त्वलमनेन॥११८॥
Mūḍhāste sarve tadvākyasya vāstavikārthaṁ cintayantu vivādañca kurvantvalamanena||118||

Let all those mūḍha-s think and debate (mūḍhāḥ te sarve... cintayantu vivādam ca kurvantu) about the real meaning (vāstavika-artham) of that phrase (tad-vākyasya)! Enough (alam) of this (anena)||118||

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Chapter 8: The initial path of the seeker

 The special mūḍha

एकदा योऽल्पकोष्ठे निरुद्धः पशुरिव दुःखानुभवे सम्पूर्णजीवनं यापितवानेव स्वजीवनस्य वास्तविकार्थस्य लक्ष्यस्य च विषये चिन्तयितुमेकमूढः सहसारभते॥११९॥
Ekadā yo'lpakoṣṭhe niruddhaḥ paśuriva duḥkhānubhave sampūrṇajīvanaṁ yāpitavāneva svajīvanasya vāstavikārthasya lakṣyasya ca viṣaye cintayitumekamūḍhaḥ sahasārabhate||119||

One day (ekadā), one mūḍha (eka-mūḍhaḥ), who (yaḥ) has spent (yāpitavān eva) (his) whole life (sampūrṇa-jīvanam) suffering (duḥkha-anubhave) like (iva) an animal (paśuḥ) confined (niruddhaḥ) in a small enclosed space (alpa-koṣṭhe), suddenly (sahasā) begins (ārabhate) to think (cintayitum) about (viṣaye) the real meaning (vāstavika-arthasya) and (ca) goal (lakṣyasya) of his own life (sva-jīvanasya)||119||


बहुचिन्तनानन्तरं सोऽन्त उपलभते यज्जीवनस्य वास्तविकार्थो लक्ष्यञ्च लौकिकवस्तुना व्याख्यातुं न शक्येते न च मिश्रवस्तुनापि॥१२०॥
Bahucintanānantaraṁ so'nta upalabhate yajjīvanasya vāstavikārtho lakṣyañca laukikavastunā vyākhyātuṁ na śakyete na ca miśravastunāpi||120||

After thinking a lot (bahu-cintana-anantaram), he (sa) finally (ante) realizes (upalabhate) that (yad) the real meaning (vāstavika-arthaḥ) and (ca) goal (lakṣya) of life (jīvanasya) cannot (na śakyete) be explained (vyākhyātum) by the common/usual reality (laukika-vastunā) and (ca) not (na) even (api) by the mixed reality (miśra-vastunā)||120||


एतेनाकस्मिकप्रकाशनेन स्तब्धः सोऽलाघवेन विनिर्गममार्गमन्वेष्टुमारभतेऽन्ते च तत्प्राप्नोति॥१२१॥
Etenākasmikaprakāśanena stabdhaḥ so'lāghavena vinirgamamārgamanveṣṭumārabhate'nte ca tatprāpnoti||121||

Stupefied (stabdhaḥ) by this sudden revelation (etena ākasmika-prakāśanena), he (saḥ) seriously (alāghavena) starts (ārabhate) to look for (anveṣṭum) a way out (vinirgama-mārgam) and (ca) finally (ante) finds (prāpnoti) it (tad)||121||


स च स्वामरात्मानुग्रहेणावगच्छति यदलौकिकवस्त्वेव स्वस्य जीवनस्य वास्तविकार्थं लक्ष्यं च व्याख्यातुं शक्नोति॥१२२॥
Sa ca svāmarātmānugraheṇāvagacchati yadalaukikavastveva svasya jīvanasya vāstavikārthaṁ lakṣyaṁ ca vyākhyātuṁ śaknoti||122||

And (ca) he (saḥ), by the Grace of his own Immortal Self (sva-amara-ātma-anugraheṇa), comes to know (avagacchati) that (yad) only (eva) the uncommon/unusual reality (alaukika-vastu eva) can (śaknoti) explain (vyākhyātum) the real meaning (vāstavika-artham) and (ca) goal (lakṣyam) of his life (svasya jīvanasya)||122||


स उत्कृष्टप्रकारपुरुषसत्त्वस्य महारहस्यमनुभवितुं समारभते यत्तस्य भावानां परिवर्तनं करोति॥१२३॥
Sa utkṛṣṭaprakārapuruṣasattvasya mahārahasyamanubhavituṁ samārabhate yattasya bhāvānāṁ parivartanaṁ karoti||123||

He (saḥ) commences (samārabhate) to experience (anubhavitum) the Great Mystery (mahā-rahasyam) of the existence of a person of superior class (utkṛṣṭa-prakāra-puruṣa-sattvasya), which (yad) gives a twist (parivartanam karoti) to his emotions (tasya bhāvānām)||123||


तेन महारहस्येन दिवारात्रं प्रविष्टो विशेषमूढोऽयं तस्योत्कृष्टपुरुषस्यान्वेषण सोत्साहं प्रवर्ततेऽवश्यम्॥१२४॥
Tena mahārahasyena divārātraṁ praviṣṭo viśeṣamūḍho'yaṁ tasyotkṛṣṭapuruṣasyānveṣaṇa sotsāhaṁ pravartate'vaśyam||124||

Penetrated (praviṣṭaḥ) by that Great Mystery (tena mahā-rahasyena) day and night (divārātram), this (ayam) special mūḍha (viśeṣa-mūḍhaḥ) is vigorously engaged (sotsāham pravartate) in searching (anveṣaṇe) that superior person (tasya utkṛṣṭa-puruṣasya)||124||


स्वान्वेषणस्यारम्भ एव सोऽस्मिञ्जलमवसिञ्चतामसद्गुरुत्वस्य समुद्रतरङ्गानां गर्जताडनमाप्नोति॥१२५॥
Svānveṣaṇasyārambha eva so'smiñjalamavasiñcatāmasadgurutvasya samudrataraṅgānāṁ garjatāḍanamāpnoti||125||

At the very beginning (ārambhe eva) of his searching (sva-anveṣaṇasya), he (saḥ) receives (āpnoti) the roaring battering (garja-tāḍanam) of the waves of the ocean (samudra-taraṅgānām) of false Guruhood (a-sat-gurutvasya), which --i.e. those waves-- splash him (asmin jalam avasiñcatām)||125||


ये तच्छिष्यबन्धादृते सर्वं चोरयन्त्येवासद्गुरवोऽज्ञानीस्वल्पदृग्धूर्तमूर्खाद्यात्मको मूढसमूहो भवन्ति॥१२६॥
Ye tacchiṣyabandhādṛte sarvaṁ corayantyevāsadguravo'jñānīsvalpadṛgdhūrtamūrkhādyātmako mūḍhasamūho bhavanti||126||

The false Guru-s (a-sat-guravaḥ), who (ye) steal (corayanti eva) everything (sarva) except (ṛte) bondage of their disciples (tad-śiṣya-bandhāt), are (bhavanti) a group of mūḍha-s (mūḍha-samūhaḥ) composed of ignorant, very short-sighted ones, rogues, fools, etc. (ajñānī-su-alpadṛk-dhūrta-mūrkha-ādya-ātmakaḥ)||126||

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 The little device in the seeker's subtle heart

एतद्विशेषमूढस्य सत्ययथार्थसाधकत्वात्तत्सूक्ष्महृदय एकाल्पयन्त्रं सद्गुरूनाकर्षदसद्गुरून्निरस्यच्च वर्तते॥१२७॥
Etadviśeṣamūḍhasya satyayathārthasādhakatvāttatsūkṣmahṛdaya ekālpayantraṁ sadgurūnākarṣadasadgurūnnirasyacca vartate||127||

Since this special mūḍha is a genuine seeker of the Truth (etad-viśeṣa-mūḍhasya satya-yathārtha-sādhakatvāt), in his subtle heart (tad-sūkṣma-hṛdaye) there is (vartate) one little device (eka-alpa-yantram) which attracts (ākarṣat) true Guru-s (sat-gurūn) and (ca) rejects (nirasyat) false Guru-s (a-sat-gurūn)||127||


एतदल्पयन्त्रं यदा सदोषं तदानेनासद्गुरुनामकमूर्खबृहद्गण आकर्षित एव॥१२८॥
Etadalpayantraṁ yadā sadoṣaṁ tadānenāsadgurunāmakamūrkhabṛhadgaṇa ākarṣita eva||128||

When (yadā) this little device (etad-alpa-yantram) is defective (sadoṣam), then (tadā) it attracts (anena... ākarṣitam eva) the huge horde of idiots called false Guru-s (a-sat-guru-nāmaka-mūrkha-bṛhat-gaṇaḥ)||128||


अनेन हेतुना तेऽज्ञानिनोऽसद्गुरवोऽनेकानां साधकानां नौकान्मज्जयितुमेव शक्ताः॥१२९॥
Anena hetunā te'jñānino'sadguravo'nekānāṁ sādhakānāṁ naukānmajjayitumeva śaktāḥ||129||

Because of this (anena hetunā), those (te) ignorant (ajñāninaḥ) false Guru-s (a-sat-guravaḥ) are able (śaktāḥ) to sink (majjayitum eva) the boats (naukān) of many seekers (anekānām sādhakānām)||129||


एतदल्पयन्त्रं कदाचित्साधकस्य सूक्ष्महृदयेऽतिगूढं नानात्वमाप्तम्॥१३०॥
Etadalpayantraṁ kadācitsādhakasya sūkṣmahṛdaye'tigūḍhaṁ nānātvamāptam||130||

Sometimes (kadācid), this little device (etad-alpa-yantram) becomes mysteriously multiple (atigūḍham nānātvam āptam) in the subtle heart (sūkṣma-hṛdaye) of the seeker (sādhakasya)||130||


एतन्नानाल्पयन्त्रस्य कारणात्तत्साधको ये मोक्षं नावहन्ति तेषां द्वित्वसङ्कीर्णविषयानां समूहेऽनुरक्तो भवति॥१३१॥
Etannānālpayantrasya kāraṇāttatsādhako ye mokṣaṁ nāvahanti teṣāṁ dvitvasaṅkīrṇaviṣayānāṁ samūhe'nurakto bhavati||131||

Due to this multiple little device (etad-nānā-alpa-yantrasya kāraṇāt), that seeker (tad-sādhakaḥ) becomes interested (anuraktaḥ bhavati) in a group (samūhe) of matters replete with duality (dvitva-saṅkīrṇa-viṣayānām) which --i.e. such matters replete with duality-- (ye... teṣām) do not (na) lead (āvahanti) to Liberation (mokṣam)||131||


तेषां पूर्वोक्तानां द्वित्वसङ्कीर्णविषयानां दृष्टान्ताः केचिदधुना मम व्याख्यानं स्पष्टतरमपि कर्तुम्॥१३२॥
Teṣāṁ pūrvoktānāṁ dvitvasaṅkīrṇaviṣayānāṁ dṛṣṭāntāḥ kecidadhunā mama vyākhyānaṁ spaṣṭataramapi kartum||132||

Now (adhunā) some (kecid) examples (dṛṣṭāntāḥ) of those aforesaid matters replete with duality (teṣām pūrva-uktānām dvitva-saṅkīrṇa-viṣayānām) for making (kartum) my (mama) explanation (vyākhyānam) even (api) clearer (spaṣṭataram)||132||


ख्रीष्टस्यालौकिकविमान आगमनं सुच्यग्रस्तम्भानां महारहस्यमटलाण्टिसाख्यमहाद्वीपस्य सूक्ष्मस्थानं हिमालय अत्यन्तं दूरसंस्थे प्रदेशे कस्यचिद्रहस्यमयस्य ऋषिसेरुपस्थितिरित्यादयः॥१३३॥
Khrīṣṭasyālaukikavimāna āgamanaṁ sucyagrastambhānāṁ mahārahasyamaṭalāṇṭisākhyamahādvīpasya sūkṣmasthānaṁ himālaya atyantaṁ dūrasaṁsthe pradeśe kasyacidrahasyamayasya ṛṣiserupasthitirityādayaḥ||133||

The arrival (āgamanam) of Christ (khrīṣṭasya) on an extraterrestrial (space) ship (alaukika-vimāne), the great mystery (mahā-rahasyam) of pyramids (sucyagrastambhānām), the exact location (sūkṣma-sthānam) of the continent known as Atlantis (aṭalāṇṭis-ākhya-mahā-dvīpasya), the presence (upasthitiḥ) of some mysterious sage (kasyacid rahasya-mayasya ṛṣiseḥ) in a very remote region (atyantam dūrasaṁsthe pradeśe) of Himalayas (himālaye), etc. (iti-ādayaḥ)||133||


एते सर्वे विषया अतीव विनोदका रहस्यपूर्णाश्च दृश्येरंस्ते किन्तु श्वासावरोधकदासत्वान्मुक्तिं नावहन्ति॥१३४॥
Ete sarve viṣayā atīva vinodakā rahasyapūrṇāśca dṛśyeraṁste kintu śvāsāvarodhakadāsatvānmuktiṁ nāvahanti||134||

All (sarve) these (ete) matters (viṣayā) might look (dṛśyeran) very (atīva) entertaining (vinodakāḥ) and (ca) mysterious (rahasya-pūrṇāḥ), but (kintu) they (te) do not (na) lead (āvahanti) to Liberation (muktim) from suffocating servitude (śvāsāvarodhaka-dāsatvāt)||134||


तैर्द्वित्वपूर्णविषयैः पीडितस्वचित्ता नानाल्पयन्त्रयुताः साधकास्तेषु सर्वेषु विषयेषु स्वेषां बहुमूल्यजीवनानि व्ययीकुर्वन्ति॥१३५॥
Tairdvitvapūrṇaviṣayaiḥ pīḍitasvacittā nānālpayantrayutāḥ sādhakāsteṣu sarveṣu viṣayeṣu sveṣāṁ bahumūlyajīvanāni vyayīkurvanti||135||

With their minds beset (pīḍita-sva-cittāḥ) by those matters full of duality (taiḥ dvitva-pūrṇa-viṣayaiḥ), the seekers (sādhakāḥ) who have multiple little devices (nānā-alpa-yantra-yutāḥ) waste (vyayīkurvanti) their (sveṣām) precious lives (bahumūlya-jīvanāni) in all those things (teṣu sarveṣu viṣayeṣu)||135||

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 The nature of contact between Guru and disciple

साधके बन्धनान्मोक्षक्रियाप्रसङ्गस्यारम्भार्थं सद्गुरोः सच्छिष्यस्य च वास्तविकसंस्पर्शः खल्वावश्यकः॥१३६॥
Sādhake bandhanānmokṣakriyāprasaṅgasyārambhārthaṁ sadguroḥ sacchiṣyasya ca vāstavikasaṁsparśaḥ khalvāvaśyakaḥ||136||

For starting (ārambha-artham) the process of Liberation (mokṣa-kriyāprasaṅgasya) from bondage (bandhanāt) in a seeker (sādhake), a real contact (vāstavika-saṁsparśaḥ) between a genuine Guru and a genuine disciple (sat-guroḥ sat-śiṣyasya ca) (is) certainly necessary (khalu āvaśyakaḥ)||136||


प्राचीनकाल उन्नतशिल्पकलाविज्ञानाभावाद्गुरुशिष्ययोः संस्पर्शः शारीरिकोऽथवा चित्तद्वारा वा॥१३७॥
Prācīnakāla unnataśilpakalāvijñānābhāvādguruśiṣyayoḥ saṁsparśaḥ śārīriko'thavā cittadvārā vā||137||

In ancient times (prācīna-kāle), due to the absence of advanced technology (unnata-śilpakalāvijñāna-abhāvāt), the contact (saṁsparśaḥ) between Guru and disciple (guru-śiṣyayoḥ) (was) physical (śārīrikaḥ) or (athavā... vā) through the mind --viz. by telephaty-- (citta-dvārā)||137||


आधुनिककाले शिल्पकलाविज्ञानस्य महाविकासेनैव चित्तद्वारेण संस्पर्शो निष्प्रयोजनो नूनमपिनाम च शारीरिकसंस्पर्शस्याप्यावश्यकता नास्ति॥१३८॥
Ādhunikakāle śilpakalāvijñānasya mahāvikāsenaiva cittadvāreṇa saṁsparśo niṣprayojano nūnamapināma ca śārīrikasaṁsparśasyāpyāvaśyakatā nāsti||138||

In modern times (adhunika-kāle), because of the great development (mahā-vikāsena eva) of technology (śilpakalāvijñānasya), the contact (saṁsparśaḥ) through the mind (citta-dvāreṇa) (has become) unnecessary (niṣprayojanaḥ) indeed (nūnam), and (ca) perhaps (apināma) there is no (na asti) need (āvaśyakatā) for physical contact (śārīrika-saṁsparśasya) either (api)||138||

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 The fivefold contact according to Trika philosophy

त्रिकदर्शने गुरुशिष्ययोः संस्पर्श उक्ते बुधैः सम्बन्ध इति शब्दः संस्पर्शपदात्प्रति प्रयुक्तः॥१३९॥
Trikadarśane guruśiṣyayoḥ saṁsparśa ukte budhaiḥ sambandha iti śabdaḥ saṁsparśapadātprati prayuktaḥ||139||

In Trika philosophy (trika-darśane), when the contact between Guru and disciple is mentioned (guru-śiṣyayoḥ saṁsparśe ukte), the sages use (budhaiḥ... prayuktaḥ) the word (śabdaḥ) "sambandha" --close connection-- (sambandhaḥ iti) instead of (prati) the term "saṁsparśa" --lit. contact-- (saṁsparśa-padāt)||139||


तैरेतैर्बुधैः प्रकाशितानां पञ्चसम्बन्धानां नामान्येतानि महानन्तरालो दिव्यो दिव्यादिव्योऽदिव्यश्चेति॥१४०॥
Tairetairbudhaiḥ prakāśitānāṁ pañcasambandhānāṁ nāmānyetāni mahānantarālo divyo divyādivyo'divyaśceti||140||

These (etāni) (are) the names (nāmāni) of the five contacts (pañca-sambandhānām) revealed (prakāśitānām) by those very sages (taiḥ etaiḥ budhaiḥ): "Great (mahān), intermediate (antarālaḥ), divine (divyaḥ), mixture of divine and non-divine (divya-adivyaḥ) and (ca) non-divine (adivyaḥ... iti)"||140||


विश्वस्य सृष्तेरारभे गुरुशिष्ययोः शिवसदाशिवयोर्महासम्बन्धोऽभवत्॥१४१॥
Viśvasya sṛṣterārabhe guruśiṣyayoḥ śivasadāśivayormahāsambandho'bhavat||141||

At the beginning (ārabhe) of the universal manifestation (viśvasya sṛṣteḥ) there was (abhavat) the great contact (mahā-sambandhaḥ) between Guru and disciple (guru-śiṣyayoḥ) —Śiva being the Guru and Sadāśiva being the disciple (śiva-sadāśivayoḥ)—||141||


ततो गुरुशिष्ययोः सदाशिवानन्तभट्टारकयोरन्तरालसम्बन्ध आसीत्॥१४२॥
Tato guruśiṣyayoḥ sadāśivānantabhaṭṭārakayorantarālasambandha āsīt||142||

After that (tatas), there was (āsīt) the intermediate contact (antarāla-sambandhaḥ) between Guru and disciple (guru-śiṣyayoḥ) —Sadāśiva being the Guru and Anantabhaṭṭāraka being the disciple (sadāśiva-anantabhaṭṭārakayoḥ)—||142||


ततः परं गुरुशिष्ययोरनन्तभट्टारकश्रीकण्ठनाथयोर्दिव्यसम्बन्धोऽविद्यत॥१४३॥
Tataḥ paraṁ guruśiṣyayoranantabhaṭṭārakaśrīkaṇṭhanāthayordivyasambandho'vidyata||143||

After that (tatas param), there was (avidyata) the divine contact (divya-sambandhaḥ) between Guru and disciple (guru-śiṣyayoḥ) —Anantabhaṭṭāraka being the Guru and Śrīkaṇṭhanātha being the disciple (anantabhaṭṭāraka-śrīkaṇṭhanāthayoḥ)—||143||


पश्चाद्गुरुशिष्ययोः श्रीकण्ठनाथसनत्कुमारयोर्दिव्यादिव्यसम्बन्धोऽभवत्॥१४४॥
Paścādguruśiṣyayoḥ śrīkaṇṭhanāthasanatkumārayordivyādivyasambandho'bhavat||144||

Afterward (paścāt), there was (abhavat) the divine/non-divine contact (divya-adivya-sambandhaḥ) between Guru and disciple (guru-śiṣyayoḥ) —Śrīkaṇṭhanātha being the Guru and Sanātkumāra being the disciple (śrīkaṇṭhanātha-sanatkumārayoḥ)—||144||


तदनन्तरं गुरुशिष्ययोः सनत्कुमारमनुष्ययोरदिव्यसम्बन्ध आसीदेव॥१४५॥
Tadanantaraṁ guruśiṣyayoḥ sanatkumāramanuṣyayoradivyasambandha āsīdeva||145||

After that (tad-anantaram), there was (āsīt eva) the non-divine contact (adivya-sambandhaḥ) between Guru and disciple (guru-śiṣyayoḥ) —Sanātkumāra being the Guru and a human being the disciple (sanatkumāra-manuṣyayoḥ)—||145||


मत्प्रियत्रिकगुरोर्लक्ष्मणजूभट्टारकस्य मते तत्पञ्चमसम्बन्धो बहुवारमभवद्दुर्वासस्त्र्यम्बकनाथयोश्च तेषामन्तिमः॥१४६॥
Matpriyatrikagurorlakṣmaṇajūbhaṭṭārakasya mate tatpañcamasambandho bahuvāramabhavaddurvāsastryambakanāthayośca teṣāmantimaḥ||146||

In the opinion (mate) of my dear Trika Guru, venerable Lakṣmaṇa Joo (mat-priya-trika-guroḥ lakṣmaṇajū-bhaṭṭārakasya), that fifth contact (tad-pañcama-sambandhaḥ) happened (abhavat) many times (bahu-vāram), (being) the last (antimaḥ) of them (teṣām) between Durvāsās and Tryambakanātha (durvāsas-tryambakanāthayoḥ ca)||146||


तस्य पुण्यवचनानुसारमपि महासम्बन्धादूर्ध्वमपि तिष्ठन्परसम्बन्धोऽयं गुरुशिष्ययोः पूर्णैकत्वे सति वर्तते॥१४७॥
Tasya puṇyavacanānusāramapi mahāsambandhādūrdhvamapi tiṣṭhanparasambandho'yaṁ guruśiṣyayoḥ pūrṇaikatve sati vartate||147||

According to his sacred words as well (tasya puṇya-vacana-anusāram api), this (ayam) Supreme Contact (para-sambandhaḥ), which is (tiṣṭhan) even (api) above (ūrdhvam) the great contact (mahā-sambandhāt), takes place (vartate) when there is perfect unity (pūrṇa-ekatve sati) between Guru and disciple (guru-śiṣyayoḥ)||147||


लक्ष्मणजूपादैरुक्तमपि यदस्य परसम्बन्धस्य कृते शिष्येण स्वगुरावेतद्व्यवहारे वा दोषं नान्वेष्टव्यमवश्यम्॥१४८॥
Lakṣmaṇajūpādairuktamapi yadasya parasambandhasya kṛte śiṣyeṇa svagurāvetadvyavahāre vā doṣaṁ nānveṣṭavyamavaśyam||148||

Venerable Lakṣmaṇa Joo even said (lakṣmaṇajū-pādair uktam api) that (yad) for this Supreme Contact to occur (asya para-sambandhasya kṛte), the disciple must not look for (śiṣyeṇa... na anveṣṭavyam) (any) fault (doṣam) in his Guru (sva-gurau) or (vā) in his behavior (etad-vyavahāre)||148||

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 The seeker's imagination about his Guru

अधुना स्वसूक्ष्महृदये सम्यगल्पयन्त्रेण सम्पन्नस्य तद्विशेषमूढस्य कथां प्रति पुनरागच्छामि॥१४९॥
Adhunā svasūkṣmahṛdaye samyagalpayantreṇa sampannasya tadviśeṣamūḍhasya kathāṁ prati punarāgacchāmi||149||

Now (adhunā) I return (punar āgacchāmi) to (prati) the story (kathām) of that special mūḍha (tad-viśeṣa-mūḍhasya) furnished with (sampannasya) a right little device (samyak-alpa-yantreṇa) in his own subtle heart (sva-sūkṣma-hṛdaye)||149||


एवं स विशेषमूढः सत्साधकभूतः शीघ्रमेवानपेक्षितदर्शनं सद्गुरुं प्राप्नोति॥१५०॥
Evaṁ sa viśeṣamūḍhaḥ satsādhakabhūtaḥ śīghramevānapekṣitadarśanaṁ sadguruṁ prāpnoti||150||

So (evam), that special mūḍha (saḥ viśeṣa-mūḍhaḥ) who has become a real seeker (sat-sādhaka-bhūtaḥ) quickly (śīghram eva) finds (prāpnoti) a true Guru (sat-gurum) whose look is unexpected --i.e. the Guru does not look like that seeker expected-- (anapekṣita-darśanam) ||150||


मम कल्पनाशीलमनसः कल्पकं पवित्रपुरुषस्य मद्गुरोर्दर्शनं भवत्विति स साधकोऽमन्यत॥१५१॥
Mama kalpanāśīlamanasaḥ kalpakaṁ pavitrapuruṣasya madgurordarśanaṁ bhavatviti sa sādhako'manyata||151||

That seeker (saḥ sādhakaḥ) thought (amanyata): "Let the aspect of my Guru —a holy person— conform to the standard (kalpakam pavitra-puruṣasya mat-guroḥ darśanam bhavatu) of my imaginative mind (mama kalpanāśīla-manasaḥ... iti)!"||151||


वर्णावेतौ भारतवर्षे स्वामिभिरेव केवलं भ्रियन्त इत्यजानन्सः कल्पितवान्यत्स्वगुरुः कौङ्कुमं वा सुवर्णगैरिकवर्णं वा वसनं धारयेत्॥१५२॥
Varṇāvetau bhāratavarṣe svāmibhireva kevalaṁ bhriyanta ityajānansaḥ kalpitavānyatsvaguruḥ kauṅkumaṁ vā suvarṇagairikavarṇaṁ vā vasanaṁ dhārayet||152||

Not knowing (ajānan) that (iti) these (etau) two colors (varṇau) are only worn (kevalam bhriyante) by svāmī-s --viz. monks-- (svāmibhiḥ eva) in India (bhārata-varṣe), he imagined (saḥ kalpitavān) that (yad) his Guru (sva-guruḥ) would be wearing (dhārayet) a saffron-colored (kauṅkumam) or (vā... vā) an ocher-colored (suvarṇagairika-varṇam) robe (vasanam)||152||


मम गुरोरतिसुन्दरवदने दीर्घश्मश्रु च स्वशिरस्युष्णीषोऽपि चैवास्त्विति सोऽपि कल्पितवान्॥१५३॥
Mama guroratisundaravadane dīrghaśmaśru ca svaśirasyuṣṇīṣo'pi caivāstviti so'pi kalpitavān||153||

He also imagined (saḥ api kalpitavān): "Let there be (astu) in the very beautiful face (ati-sundara-vadane) of my Guru (mama guroḥ) a long beard (dīrgha-śmaśru) as well as (ca... api ca eva) a turban (uṣṇīṣaḥ) on his head (sva-śirasi... iti)!"||153||


मम गुरुरस्थूलशरीरेणातिभेदकदृष्ट्या च युतोऽवश्यमेवेति स चैवं कल्पयन्नास्त॥१५४॥
Mama gururasthūlaśarīreṇātibhedakadṛṣṭyā ca yuto'vaśyameveti sa caivaṁ kalpayannāsta||154||

And (ca) he (saḥ) kept (āsta) imagining (kalpayan) this way (evam): "My (mama) Guru (guruḥ) surely (avaśyam eva) has a slender body and a very penetrating glance (asthūla-śarīreṇa ati-bhedaka-dṛṣṭyā ca yutaḥ... iti)"||154||


मम गुरुहस्तेषु रुद्राक्षमाला च तस्य सुकुमारग्रीवे च स्रक्स्त इत्यधिककल्पना च तत्साधकस्य मनस्यागता॥१५५॥
Mama guruhasteṣu rudrākṣamālā ca tasya sukumāragrīve ca sraksta ityadhikakalpanā ca tatsādhakasya manasyāgatā||155||

And (ca) more imagination (adhika-kalpanā) arrived (āgatā) in the mind (manasi) of that seeker (tad-sādhakasya): "There are (staḥ) a rosary made of rudrākṣa's seeds (rudrākṣa-mālā) in the hands of my Guru (mama guru-hasteṣu) and (ca... ca) a garland (srak) around his very delicate neck (tasya su-kumāra-grīve... iti)"||155||


मम गुरोः पादपद्माभ्यामूर्ध्वं पुष्पाणि तिष्ठन्ति तयोश्चाधो हिरण्यखचिते पादुक इति स्वमनःसृष्टिभिः प्रहर्षितः साधक एवमप्यकल्पयत्॥१५६॥
Mama guroḥ pādapadmābhyāmūrdhvaṁ puṣpāṇi tiṣṭhanti tayoścādho hiraṇyakhacite pāduka iti svamanaḥsṛṣṭibhiḥ praharṣitaḥ sādhaka evamapyakalpayat||156||

Enraptured (praharṣitaḥ) by his own mental inventions (sva-manaḥsṛṣṭibhiḥ), the seeker (sādhakaḥ) imagined (akalpayat) even (api) so (evam): "There are (tiṣṭhanti) flowers (kamala-puṣpāṇi) on top of (ūrdhvam) the feet of my Guru, which are beautiful like a lotus (mama guroḥ pāda-padmābhyām), and (ca) under (adhas) them (tayoḥ) (there are) two pādukā-s --lit. shoes, slippers-- (pāduke) inlaid with gold (hiraṇya-khacite... iti)"||156||


मम गुरुः खलु शाकाहारी च ब्रह्मचारी च स्वशुभकर्मविकल्पयोर्हेतवेऽशेषं शुद्धचित्तेन सम्पन्नश्चेति स साधकोऽप्येवं कल्पितवान्॥१५७॥
Mama guruḥ khalu śākāhārī ca brahmacārī ca svaśubhakarmavikalpayorhetave'śeṣaṁ śuddhacittena sampannaśceti sa sādhako'pyevaṁ kalpitavān||157||

That seeker (saḥ sādhakaḥ) also (api) imagined (kalpitavān) so (evam): "My (mama) Guru (guruḥ) (is) surely (khalu) vegetarian (śākāhārī), celibate (brahmacārī) and (ca... ca... ca) has a totally pure mind (aśeṣam śuddha-cittena sampannaḥ) because of (hetave) his good actions and thoughts (sva-śubha-karma-vikalpayoḥ... iti)"||157||


मद्गुरुर्नूनं पतञ्जलिऋषिणोपदिष्टौ यमनियमावशिथिलमनुवर्तत इति स मनस्येतां कल्पनामपि निर्मितवान्॥१५८॥
Madgururnūnaṁ patañjaliṛṣiṇopadiṣṭau yamaniyamāvaśithilamanuvartata iti sa manasyetāṁ kalpanāmapi nirmitavān||158||

He also formed (sa... api nirmitavān) in (his) mind (manasi) the following imagination (etām kalpanām): "My Guru (mad-guruḥ) most assuredly (nūnam) strictly (aśithilam) follows (anuvartate) the Yama-s and Niyama-s (yama-niyamau) taught (upadiṣṭau) by sage Patañjali (patañjali-ṛṣiṇā... iti)"||158||

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 Aṣṭāṅgayoga

अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहाः शौचसन्तोषतपःस्वाध्यायेश्वरप्रणिधानानि चेतीमौ पतञ्जलिनिरूपितदशयमनियमावेव॥१५९॥
Ahiṁsāsatyāsteyabrahmacaryāparigrahāḥ śaucasantoṣatapaḥsvādhyāyeśvarapraṇidhānāni cetīmau patañjalinirūpitadaśayamaniyamāveva||159||

These (imau) (are) the ten Yama-s and Niyama-s --i.e. Restraints and Observances-- formulated by Patañjali (patañjali-nirūpita-daśa-yama-niyamau eva): "Non-injury --harmlessness--, veracity --truthfulness--, abstention from stealing, continence --dwelling in Brahma-- (and) non-possession --abstinence from avariciousness/covetousness-- (ahiṁsā-satya-asteya-brahmacarya-aparigrahāḥ), as well as (ca) cleanliness, contentement, austerity or penance, study and recitation of sacred scriptures (and) devotion to the (Supreme) Lord (śauca-santoṣa-tapas-svādhyāya-īśvara-praṇidhānāni... iti)"||159||


मम गुरुः खल्वहिंसाया मूर्तरूप एव सन् लघुतममशकमपि हिंसितुमसमर्थोऽस्तीत्यहिंसादिप्रतियमनियमापेक्षया स चाविरामं कल्पयन्नास्त॥१६०॥
Mama guruḥ khalvahiṁsāyā mūrtarūpa eva san laghutamamaśakamapi hiṁsitumasamartho'stītyahiṁsādipratiyamaniyamāpekṣayā sa cāvirāmaṁ kalpayannāsta||160||

And (ca) he continued (sa... āsta) imagining (kalpayan) without stopping (avirāmam) with respect to each yama and niyama starting from ahiṁsā --viz. non-injury-- (ahiṁsā-ādi-prati-yama-niyama-apekṣayā): "My (mama) Guru (guruḥ) indeed (khalu), being (san) the very personification (mūrta-rūpaḥ eva) of ahiṁsā (ahiṁsāyāḥ), is (asti) unable (asamarthaḥ) to damage (hiṁsitum) even (api) the smallest mosquito (laghutama-maśakam... iti)"||160||


यथा मम गुरुणा सत्यमशेषेणाचरितं तथा स स्वप्नेष्वप्यनृतं वक्तुं शक्तो न कदाचिद्भवेदिति स व्यग्रं स्वकल्पनाशीलचित्तेऽधिकवस्तूनि सृजन्नास्त॥१६१॥
Yathā mama guruṇā satyamaśeṣeṇācaritaṁ tathā sa svapneṣvapyanṛtaṁ vaktuṁ śakto na kadācidbhavediti sa vyagraṁ svakalpanāśīlacitte'dhikavastūni sṛjannāsta||161||

He (saḥ), with great excitement (vyagram), kept (āsta) producing (sṛjan) more things (adhika-vastūni) in his imaginative mind (sva-kalpanāśīla-citte): "As (yathā) my Guru fully practices veracity --truthfulness-- (mama guruṇā satyam aśeṣeṇa ācaritam), therefore (tathā) he (saḥ) could never (śakto na kadācid bhavet) say (vaktum) a lie (anṛtam) even (api) in dreams (svapneṣu... iti)"||161||


मद्गुरुः स्वानिन्द्ययोगवृत्तस्य कारणात्कञ्चित्किञ्चिन्मोषितुमखिलेनासमर्थो भवतीति साधकोऽयञ्च स्वकल्पनायै स्वतन्त्रतां ददन्नास्त॥१६२॥
Madguruḥ svānindyayogavṛttasya kāraṇātkañcitkiñcinmoṣitumakhilenāsamartho bhavatīti sādhako'yañca svakalpanāyai svatantratāṁ dadannāsta||162||

And (ca) this (ayam) seeker (sādhakaḥ) kept (āsta) giving free rein (svatantratām dadan) to his imagination (sva-kalpanāyai): "My Guru (mad-guruḥ) is (bhavati) totally (akhilena) unable (asamarthaḥ) to steal (moṣitum) something (kiñcid) from someone (kañcid) due to (kāraṇāt) his irreproachable yogic conduct (sva-anindya-yoga-vṛttasya... iti)"||162||


मम गुरुर्निखिलेन ब्रह्मचर्यलीनः सन्स स्त्रीणां विषये चिन्तयितुमपि न शक्नोतीति ततश्च स कल्पितवान्॥१६३॥
Mama gururnikhilena brahmacaryalīnaḥ sansa strīṇāṁ viṣaye cintayitumapi na śaknotīti tataśca sa kalpitavān||163||

And (ca) then (tatas) he imagined (saḥ kalpitavān): "My (mama) Guru (guruḥ), being (san) completely absorbed in celibacy (nikhilena brahmacarya-līnaḥ), cannot (saḥ... na śaknoti) even (api) think (cintayitum) about women (strīṇām viṣaye... iti)"||163||


मम गुरुर्नूनमत्यन्तं मितव्ययिजीवनं यापयत्येव तस्मिंश्च जीवने यन्न केवलमतिजीवनस्य कृते न किञ्चिदस्तीति ततः परं स चिन्तितवान्॥१६४॥
Mama gururnūnamatyantaṁ mitavyayijīvanaṁ yāpayatyeva tasmiṁśca jīvane yanna kevalamatijīvanasya kṛte na kiñcidastīti tataḥ paraṁ sa cintitavān||164||

After that (tatas param) he thought (saḥ cintitavān): "My (mama) Guru (guruḥ) surely (nūnam) leads (yāpayati eva) an excessively frugal life (atyantam mitavyayi-jīvanam), and (ca) in that life (tasmin... jīvane) there is nothing (na kiñcid asti) which (yad) is not (na) exclusively (kevalam) for (kṛte) survival (atijīvanasya... iti)"||164||


शौचस्य स्वनित्याभ्यासस्य हेतोर्मद्गुरुः खल्वन्तर्बहिश्च सर्वथा स्वच्छ इति स साधको मनोरथानेवाश्रित्यास्त॥१६५॥
Śaucasya svanityābhyāsasya hetormadguruḥ khalvantarbahiśca sarvathā svaccha iti sa sādhako manorathānevāśrityāsta||165||

The seeker (saḥ sādhakaḥ) continued harboring (āśritya āsta) fantasies (manorathān): "Due to (hetoḥ) his constant practice (sva-nitya-abhyāsasya) of cleanliness (śaucasya), my Guru (mad-guruḥ) indeed (khalu) (is) entirely (sarvathā) pure (svacchaḥ) inside (antar) and (ca) outside (bahis... iti)"||165||


परमेश्वरस्य बलैरानीतं यत्किञ्चित्तस्य पुरत आगच्छति मम गुरुस्तेन सर्वदा सन्तुष्ट इति स्वमानसिकसृष्टिभिः पूर्णतया मत्तः स एवं चिन्तयन्नास्त॥१६६॥
Parameśvarasya balairānītaṁ yatkiñcittasya purata āgacchati mama gurustena sarvadā santuṣṭa iti svamānasikasṛṣṭibhiḥ pūrṇatayā mattaḥ sa evaṁ cintayannāsta||166||

Completely (pūrṇatayā) intoxicated (mattaḥ) by his own mental creations (sva-mānasika-sṛṣṭibhiḥ), he (saḥ) kept thinking (cintayan āsta) so (evam): "My (mama) Guru (guruḥ) is always quite contented (sarvadā santuṣṭaḥ) with whatever (yad kiñcid... tena) comes (āgacchati) before him (tasya puratas) brought (ānītam) by the Forces (balaiḥ) of the Supreme Lord (parama-īśvarasya... iti)"||166||


कृच्छ्रचान्द्रायणसान्तपनादितीव्रतपांसि कुर्वन्मम गुरुः सर्वदिनं मौनमाचरति निश्चयेनेति तदनन्तरं तस्य मनस्येष विकल्प आगतः॥१६७॥
Kṛcchracāndrāyaṇasāntapanāditīvratapāṁsi kurvanmama guruḥ sarvadinaṁ maunamācarati niścayeneti tadanantaraṁ tasya manasyeṣa vikalpa āgataḥ||167||

Immediately after that (tad-anantaram), this (eṣaḥ) thought (vikalpaḥ) came (āgataḥ) to his mind (tasya manasi): "While performing (kurvan) severe austerities such as kṛcchra, cāndrāyaṇa, sāntapana, etc. (kṛcchra-cāndrāyaṇa-sāntapana-ādi-tīvra-tapāṁsi), my (mama) Guru (guruḥ) most assuredly (niścayena) observes (ācarati) (a vow of) silence (maunam) the whole day (sarva-dinam... iti)"||167||


मम गुरुरेव स्पष्टतया संसारान्मोक्षमावहत्सु शास्त्रेषु च ॐप्रणवस्य जपे च सर्वथा निमग्नो दीर्घकालमपि यापयतीति स चैवं कल्पनां कुर्वन्नास्त॥१६८॥
Mama gurureva spaṣṭatayā saṁsārānmokṣamāvahatsu śāstreṣu ca om̐praṇavasya jape ca sarvathā nimagno dīrghakālamapi yāpayatīti sa caivaṁ kalpanāṁ kurvannāsta||168||

And (ca) he (saḥ) continued to fantasize (kalpanām kurvan āsta) thus (evam): "My (mama) Guru (guruḥ eva) evidently (spaṣṭatayā) spends (yāpayati) plenty of time (dīrgha-kālam api) thoroughly (sarvathā) immersed (nimagnaḥ) in the scriptures (śāstreṣu) which lead to (āvahatsu) Liberation (mokṣam) from Transmigration (saṁsārāt) as well as (ca... ca) in the muttering (jape) of Praṇava Om̐ (om̐-praṇavasya... iti)"||168||


मद्गुरुर्भगवद्भक्तौ कृत्स्नशो लीनस्तिष्ठञ्छ्रीव्यासोपदेशमाश्रयमाणश्च तस्य सर्वकर्माणि परमगुरावर्पयतीति तस्यान्यमनोरथ आसीत्॥१६९॥
Madgururbhagavadbhaktau kṛtsnaśo līnastiṣṭhañchrīvyāsopadeśamāśrayamāṇaśca tasya sarvakarmāṇi paramagurāvarpayatīti tasyānyamanoratha āsīt||169||

He had another fantasy (tasya anya-manorathaḥ āsīt): "My Guru (mad-guruḥ), remaining (tiṣṭhan) totally (kṛtsnaśas) absorbed (līnaḥ) in the devotion to the Lord (bhagavat-bhaktau) and (ca) following (āśrayamāṇaḥ) the teaching of venerable Vyāsa (śrī-vyāsa-upadeśam), offers (arpayati) all of his actions (tasya sarva-karmāṇi) to the Supreme Guru (parama-gurau... iti)"||169||


गुरुर्मम यद्यपि मुख्यतया स्वसमाधीनां कृते पद्मासनं प्रयुञ्जानस्तथापि सोऽवश्यमेव वीरभद्रस्वस्तिकदण्डसोपाश्रयपर्यङ्कक्रौञ्चनिषदनहस्तिनिषदनोष्ट्रनिषदनसमसंस्थानासनेषु निपुणतामाप्नुवान्यथोदात्तव्यासेन निर्दिष्टमितीदानीं तत्साधकस्य कल्पनाशीलमन आसनविषयं प्रत्यगच्छत्॥१७०॥
Gururmama yadyapi mukhyatayā svasamādhīnāṁ kṛte padmāsanaṁ prayuñjānastathāpi so'vaśyameva vīrabhadrasvastikadaṇḍasopāśrayaparyaṅkakrauñcaniṣadanahastiniṣadanoṣṭraniṣadanasamasaṁsthānāsaneṣu nipuṇatāmāpnuvānyathodāttavyāsena nirdiṣṭamitīdānīṁ tatsādhakasya kalpanāśīlamana āsanaviṣayaṁ pratyagacchat||170||

Now (idānīm) the imaginative mind (kalpanāśīla-manas) of that seeker (tad-sādhakasya) moved (agacchat) to (prati) the sphere of the postures (āsana-viṣayam): "Although (yadi api) my (mama) Guru (guruḥ) mainly (mukhyatayā) uses (prayuñjānaḥ) padmāsana (padma-āsana) for (kṛte) his own samādhi-s or trances (sva-samādhīnām), even so (tathā api) he (saḥ) surely (avaśyam eva) masters (nipuṇatām āpnuvān) the vīra, bhadra, svastika, daṇḍa, sopāśraya, paryaṅka, krauñcaniṣadana, hastiniṣadana, uṣṭraniṣadana and samasaṁsthāna postures (vīra-bhadra-svastika-daṇḍa-sopāśraya-paryaṅka-krauñcaniṣadana-hastiniṣadana-uṣṭraniṣadana-samasaṁsthāna-āsaneṣu), as (yathā) pointed out (nirdiṣṭam) by illustrious Vyāsa (udātta-vyāsena... iti)"||170||


मद्गुरोः सर्वासनराजत्वात्स प्रयत्नशैथिल्यानन्तसमापत्त्योराचार्योऽप्यस्तीति स्वचित्ताविष्कारैरभिभूतस्तस्यैष विकल्प आसीत्॥१७१॥
Madguroḥ sarvāsanarājatvātsa prayatnaśaithilyānantasamāpattyorācāryo'pyastīti svacittāviṣkārairabhibhūtastasyaiṣa vikalpa āsīt||171||

Overwhelmed (abhibhūtaḥ) by his own mental creations (sva-citta-āviṣkāraiḥ), he had this thought (tasya eṣaḥ vikalpaḥ āsīt): "Since my Guru is the King of all the postures (mad-guroḥ sarva-āsana-rājatvāt), he (saḥ) is (asti) also (api) a Master (ācāryaḥ) of the relaxation of effort and absorption in the infinite --i.e. in the infinite space around-- (prayatna-śaithilya-ananta-samāpattyoḥ... iti)"||171||


यथा पतञ्जलिऋषिणा सूचितं यतो मम गुरुः सर्वासनेषु निपुणः संस्तस्मात्स शीतोष्णादिद्वन्द्वानां विषये सम्यगनवरोध्यः सनपीति कार्त्स्न्येन स्वसमृद्धकल्पनारामः स उक्तवान्॥१७२॥
Yathā patañjaliṛṣiṇā sūcitaṁ yato mama guruḥ sarvāsaneṣu nipuṇaḥ saṁstasmātsa śītoṣṇādidvandvānāṁ viṣaye samyaganavarodhyaḥ sanapīti kārtsnyena svasamṛddhakalpanārāmaḥ sa uktavān||172||

Totally (kārtsnyena) delighted in his rich imagination (sva-samṛddha-kalpanā-ārāmaḥ), he said (sa uktavān): "As (yathā) indicated (sūcitam) by sage Patañjali (patañjali-ṛṣiṇā), since (yatas) my (mama) Guru (guruḥ) is (san) skilled (nipuṇaḥ) in all the postures (sarva-āsaneṣu), therefore (tasmāt) he (saḥ) is (san) also (api) completely (samyak) immune --lit. not forced or constrained-- (anavarodhyaḥ) with regard to (viṣaye) pairs of opposites such as cold and heat, etc. (śīta-uṣṇa-ādi-dvandvānām... iti)"||172||


श्वासप्रश्वसयोर्गतिविच्छेदस्य प्राणायामस्य वाह्याभ्यन्तरस्तम्भात्मकवृत्तित्रयं विस्तरेण मम गुरुर्नूनं जानातीति स्वकल्पनायामेकाग्रः स साधक उद्घोषितवान्॥१७३॥
Śvāsapraśvasayorgativicchedasya prāṇāyāmasya vāhyābhyantarastambhātmakavṛttitrayaṁ vistareṇa mama gururnūnaṁ jānātīti svakalpanāyāmekāgraḥ sa sādhaka udghoṣitavān||173||

Concentrated (ekāgraḥ) on his own imagination (sva-kalpanāyām), that seeker proclaimed (saḥ sādhakaḥ udghoṣitavān): "My (mama) Guru (guruḥ) certainly (nūnam) knows (jānāti) in detail (vistareṇa) the three operations —external, internal and supression— (vāhya-ābhyantara-stambha-ātmaka-vṛtti-trayam) of Prāṇāyāma (prāṇāyāmasya) —which is the suspension of the flow (gati-vicchedasya) of inhalation and exhalation (śvāsa-praśvasayoḥ... iti) —"||173||


मद्गुरुरप्यवश्यमेव यं श्रीमद्व्यासानुसारेण श्वासप्रश्वासाक्षेपपूर्वकं क्रमेणोभयोर्गत्यभावरूपं रहस्यमयं चतुर्थप्राणायामं जानातीति स्वचिन्तास्ववस्थितः स एवं चिन्तयन्नतिष्ठत्॥१७४॥
Madgururapyavaśyameva yaṁ śrīmadvyāsānusāreṇa śvāsapraśvāsākṣepapūrvakaṁ krameṇobhayorgatyabhāvarūpaṁ rahasyamayaṁ caturthaprāṇāyāmaṁ jānātīti svacintāsvavasthitaḥ sa evaṁ cintayannatiṣṭhat||174||

Engaged (avasthitaḥ) in his own thoughts (sva-cintāsu), he (saḥ) kept (atiṣṭhat) thinking (cintayan) this way (evam): "Even (api) my Guru (mad-guruḥ) surely (avaśyam eva) knows (jānāti) the mysterious (rahasya-mayam) fourth Prāṇāyāma (caturtha-prāṇāyāmam) which (yam), after transcending inhalation and exhalation (śvāsa-praśvāsa-ākṣepa-pūrvakam), is gradual absence of flow or movement (krameṇa... gati-abhāva-rūpam) of both --of inhalation and exhalation-- (ubhayoḥ), according to venerable Vyāsa (śrīmat-vyāsa-anusāreṇa... iti)"||174||


पतञ्जलिऋषिर्दर्शितवान्यत्प्राणायामाभ्यासात्क्षीयते प्रकाशावरणम्। अनेन हेतुना गुरोर्मम स्वबुद्धिसत्त्वप्रकाश आमूलं कर्मरहितः स्यादिति तदनन्तरं स इत्थं चिन्तितवान्॥१७५॥
Patañjaliṛṣirdarśitavānyatprāṇāyāmābhyāsātkṣīyate prakāśāvaraṇam| Anena hetunā gurormama svabuddhisattvaprakāśa āmūlaṁ karmarahitaḥ syāditi tadanantaraṁ sa itthaṁ cintitavān||175||

Immediately after that (tad-anantaram) he thought (saḥ... cintitavān) in this way (ittham): "Sage Patañjali explained (patañjali-ṛṣiḥ darśitavān) that (yad), through the practice of Prāṇāyāma (prāṇāyāma-abhyāsāt), the veil over Prakāśa --i.e. 'over the revelation of true knowledge'-- (prakāśa-āvaraṇam) is attenuated (kṣīyate). Therefore (anena hetunā), my Guru has (guroḥ mama... syāt) the light of his own Buddhisattva (sva-buddhi-sattva-prakāśaḥ) completely (āmūlam) devoid of Karma (karmarahitaḥ... iti)"||175||


पतञ्जलिऋषिर्निश्चितवानपि यत्प्राणायामाभ्यासेन धारणासु मानसिकयोग्यताया विकासोऽपि स्यात्। तर्हि मद्गुरुर्ध्रुवं सर्वासां धारणानां राजेति ततः परं स इदमब्रवीत्॥१७६॥
Patañjaliṛṣirniścitavānapi yatprāṇāyāmābhyāsena dhāraṇāsu mānasikayogyatāyā vikāso'pi syāt| Tarhi madgururdhruvaṁ sarvāsāṁ dhāraṇānāṁ rājeti tataḥ paraṁ sa idamabravīt||176||

After that (tatas param), he (saḥ) said (abravīt) this (idam): "Sage Patañjali even established (patañjali-ṛṣiḥ niścitavān api) that (yad) by means of the practice of Prāṇāyāma (prāṇāyāma-abhyāsena) there is (syāt) also (api) development (vikāsaḥ) of mental fitness or aptitude (mānasika-yogyatāyāḥ) for the dhāraṇā-s or concentration practices (dhāraṇāsu). Then (tarhi) my Guru (mad-guruḥ) (is) certainly (dhruvam) the King (rājā) of all dhāraṇā-s (sarvāsām dhāraṇānām... iti)"||176||


पतञ्जलिऋषिरुक्तवानपि यत्स्वविषयासम्प्रयोगे चित्तस्य स्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः। अत एव मम गुरोर्मनो मधुकरराजवत्स्याद्यदन्यैर्भृङ्गैरिन्द्रियप्रतिनिधिभिर्निकटतयानुसृतमिति तन्मुखादधिकवचनानि बहिरागतवन्ति॥१७७॥
Patañjaliṛṣiruktavānapi yatsvaviṣayāsamprayoge cittasya svarūpānukāra ivendriyāṇāṁ pratyāhāraḥ| Ata eva mama gurormano madhukararājavatsyādyadanyairbhṛṅgairindriyapratinidhibhirnikaṭatayānusṛtamiti tanmukhādadhikavacanāni bahirāgatavanti||177||

More words (adhika-vacanāni) came out (bahis āgatavanti) of his mouth (tad-mukhāt): "Sage Patañjali also said (patañjali-ṛṣiḥ uktavān api) that (yad) Pratyāhāra or the Withdrawal (pratyāhāraḥ) of indriya-s --5 Jñānendriya-s or powers of perception, and 5 Karmendriya-s or powers of action-- (indriyāṇām) (is), as it were (iva), a following the essential nature (svarūpa-anukāraḥ) of mind (cittasya) (by those very indriya-s), when separated from their (corresponding) objects (sva-viṣaya-asamprayoge). On this account (atas eva), the mind (manas) of my Guru (mama guroḥ) would be (syāt) as the queen bee (madhukararāja-vat) which (yad) is closely followed (nikaṭatayā anusṛtam) by the other bees representing the indriya-s (anyaiḥ bhṛṅgaiḥ indriya-pratinidhibhiḥ... iti)"||177||


यस्मान्मम गुरुस्तीव्रचित्तैकाग्र्येण स्वमनः सर्वतो निरुद्धवान्तस्मात्सर्वाणीन्द्रियाणि स्वयमेव निरुद्धतामगच्छनिति पश्चात्ततः स साधको वचनान्यिमानि समाक्षिप्तवान्॥१७८॥
Yasmānmama gurustīvracittaikāgryeṇa svamanaḥ sarvato niruddhavāntasmātsarvāṇīndriyāṇi svayameva niruddhatāmagacchaniti paścāttataḥ sa sādhako vacanānyimāni samākṣiptavān||178||

Afterward (paścāt tatas), the seeker added (saḥ sādhakaḥ... samākṣiptavān) these (imāni) words (vacanāni): "As (yasmāt) my Guru suppressed (mama guruḥ... niruddhavān) totally (sarvatas) his own mind (sva-manas) by intense mental concentration (tīvra-citta-aikāgryeṇa), therefore (tasmāt) all (sarvāṇi) of the indriya-s (indriyāṇi) were suppressed (niruddhatām agacchan) automatically (svayam eva... iti)"||178||


स्वतेजोवत्कल्पनायामत्यन्तमानन्दितः साधकोऽयं सरलचित्तजातानन्तमानसिकसृष्टीनां महावेगवत्सागरेऽनिर्दिष्टसन्धानं नौभ्रमणं कुर्वन्नास्त॥१७९॥
Svatejovatkalpanāyāmatyantamānanditaḥ sādhako'yaṁ saralacittajātānantamānasikasṛṣṭīnāṁ mahāvegavatsāgare'nirdiṣṭasandhānaṁ naubhramaṇaṁ kurvannāsta||179||

Completely (atyantam) delighted (ānanditaḥ) in his own vivacious imagination (sva-tejovat-kalpanāyām), this (ayam) seeker (sādhakaḥ) kept (āsta) sailing (naubhramaṇam kurvan) aimlessly (a-nirdiṣṭa-sandhānam) in the great agitated ocean (mahā-vegavat-sāgare) of the endless mental creations born from a candid mind (sarala-citta-jāta-ananta-mānasika-sṛṣṭīnām)||179||


आध्यात्मिकनिर्दोषतास्रगाच्छादितो मालायां गुलिकावदनेकविकल्पयुक्तनिष्कपटचित्तश्चैष साधकः प्रियगुरुविषये एवं चिन्तितवान्॥१८०॥
Ādhyātmikanirdoṣatāsragācchādito mālāyāṁ gulikāvadanekavikalpayuktaniṣkapaṭacittaścaiṣa sādhakaḥ priyaguruviṣaye evaṁ cintitavān||180||

Attired in the garland of spiritual innocence (ādhyātmika-nirdoṣatā-srak-ācchāditaḥ) and (ca) with an ingenuous mind furnished with a lot of thoughts (aneka-vikalpa-yukta-niṣkapaṭa-cittaḥ) like beads (gulikā-vat) in a rosary (mālāyām), this (eṣaḥ) seeker thought (sādhakaḥ... cintitavān) this way (evam) about his beloved Guru (priya-guru-viṣaye)||180||


पतञ्जलिमुनिर्विरचितवान्यद्देशबन्धश्चित्तस्य धारणा। अत एव यतो मद्गुरुः सर्वपक्षेषु मानसिकैकाग्र्यापेक्षया पूर्णनिपुणतां धारयति ततः स धारणागुरुरपीति वक्तुं शक्यत इति॥१८१॥
Patañjalimunirviracitavānyaddeśabandhaścittasya dhāraṇā| Ata eva yato madguruḥ sarvapakṣeṣu mānasikaikāgryāpekṣayā pūrṇanipuṇatāṁ dhārayati tataḥ sa dhāraṇāgururapīti vaktuṁ śakyata iti||181||

"Sage Patañjali wrote (patañjali-muniḥ viracitavān) that (yad) dhāraṇā or concentration (dhāraṇā) (is) the mind's (cittasya) fixation on one point (deśa-bandhaḥ). For this very reason (atas eva), since (yatas) my Guru (mad-guruḥ) is fully skilled (pūrṇa-nipuṇatām dhārayati) regarding mental concentration (mānasika-aikāgrya-apekṣayā) in all of (its) aspects (sarva-pakṣeṣu), therefore (tatas) it can be said (vaktum śakyate) that (it) he (saḥ) (is) also (api) a dhāraṇā Guru (dhāraṇā-guruḥ... iti)"||181||


नाभिचक्रहृदयपुण्डरिकमूर्धज्योतिर्नासिकाग्रजिह्वाग्रदेहवाह्यदेशवाह्यविषयेषु चित्तस्य वृत्तिमात्रेण बन्धः स्यादित्यधुना श्रीमद्व्यासस्योपदेशाधारितेन तत्साधकेन धारणादेशा वर्णिताः॥१८२॥
Nābhicakrahṛdayapuṇḍarikamūrdhajyotirnāsikāgrajihvāgradehavāhyadeśavāhyaviṣayeṣu cittasya vṛttimātreṇa bandhaḥ syādityadhunā śrīmadvyāsasyopadeśādhāritena tatsādhakena dhāraṇādeśā varṇitāḥ||182||

Now (adhunā) the points of concentration (dhāraṇā-deśāḥ) are described (varṇitāḥ) by that seeker (tad-sādhakena) with the support of the teachings (upadeśa-ādhāritena) of venerable Vyāsa (śrīmat-vyāsasya): "Fixation --i.e. concentration-- (bandhaḥ) only of the vṛtti-s or mental modifications (cittasya vṛtti-mātreṇa) should be (syāt) (either) on the navel cakra, (or) on the lotus of the heart, (or) on the (effulgent) light in the head, (or) on the tips of the nose or tongue, (or) on external spots in the body, (or) on an external object (nābhi-cakra-hṛdaya-puṇḍarika-mūrdha-jyotis-nāsikā-agra-jihvā-agra-deha-vāhya-deśa-vāhya-viṣayeṣu... iti)"||182||


स पश्चात्साधकः स्वगुरुलाभस्य श्रेष्ठदृष्टिकोणस्य कृते दृढेच्छया तेषु तेषु देशेषु धारणायामास्थितवांस्ततः सोऽवदत्॥१८३॥
Sa paścātsādhakaḥ svagurulābhasya śreṣṭhadṛṣṭikoṇasya kṛte dṛḍhecchayā teṣu teṣu deśeṣu dhāraṇāyāmāsthitavāṁstataḥ so'vadat||183||

Afterward (paścāt), that seeker (saḥ... sādhakaḥ), with firm will (dṛḍha-icchayā), applied himself (āsthitavān) to the dhāraṇā or concentration (dhāraṇāyām) on each of those points (teṣu teṣu deśeṣu) in order to have (kṛte) a better perspective (śreṣṭha-dṛṣṭi-koṇasya) of his Guru's achievment (sva-guru-lābhasya). Then (tatas) he (saḥ) said (avadat)||183||


पतञ्जलिऋषिर्दर्शितवान्यद्धारणायां वशीकृतायां प्रत्ययैकतानता ध्यानं सती समानद्रव्यस्यासङ्ख्यबिन्दुयुक्ता तैलधारेवेति॥१८४॥
Patañjaliṛṣirdarśitavānyaddhāraṇāyāṁ vaśīkṛtāyāṁ pratyayaikatānatā dhyānaṁ satī samānadravyasyāsaṅkhyabinduyuktā tailadhāreveti||184||

"Sage Patañjali showed (patañjaliṛṣiḥ darśitavān) that (yad), once dhāraṇā is mastered (dhāraṇāyām vaśīkṛtāyām), the continuos flow of similar mental modifications (pratyaya-ekatānatā) is (satī) meditation (dhyānam), like (iva) a stream of oil (taila-dhārā) composed of innumerable drops (asaṅkhya-bindu-yuktā) of the same substance --i.e. oil-- (samāna-dravyasya... iti)"||184||


पतञ्जलेर्मते च समाधिस्तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव सनर्थाद्ध्येयस्य तादृशी कान्तिर्यत् प्रत्ययात्मकस्वरूपोऽनुपस्थित इव। श्रीव्यासानुसारेणेत्यर्थ इति॥१८५॥
Patañjalermate ca samādhistadevārthamātranirbhāsaṁ svarūpaśūnyamiva sanarthāddhyeyasya tādṛśī kāntiryat pratyayātmakasvarūpo'nupasthita iva| Śrīvyāsānusāreṇetyartha iti||185||

"And (ca) in the opinion (mate) of Patañjali (patañjaleḥ), samādhi or trance (samādhiḥ) is (san) just (eva) that (condition) (tad) in which only the object (of concentration) shines forth (artha-mātra-nirbhāsam), (and) the self is absent (sva-rūpa-śūnyam), as it were (iva), that is to say (arthāt), such (tādṛśī) (is) the brightness (kāntiḥ) of the object of meditation (dhyeyasya) that (yad) the self whose nature is pratyaya or thought (pratyaya-ātmaka-sva-rūpaḥ) appears to be absent (anupasthitaḥ iva). This is the meaning (iti-arthaḥ) according to venerable Vyāsa (śrī-vyāsa-anusāreṇa... iti)"||185||


पूज्यपतञ्जलिरब्रवीद्यत्त्रयमेकत्र संयमः सन्। मद्गुरोर्धारणाध्यानसमाधिविषयकुशलत्वाच्च स संयमोद्देशेनाप्यजित इति॥१८६॥
Pūjyapatañjalirabravīdyattrayamekatra saṁyamaḥ san| Madgurordhāraṇādhyānasamādhiviṣayakuśalatvācca sa saṁyamoddeśenāpyajita iti||186||

"Adorable Patañjali (pūjya-patañjaliḥ) said (abravīt) that (yad) the (abovementioned) triad --i.e. dhāraṇā, dhyāna and samādhi, or concentration, meditation and trance-- (trayam) (applied) on a single object (ekatra) is (sat) saṁyama (saṁyamaḥ). And (ca) since my Guru is an expert in the spheres of dhāraṇā, dhyāna and samādhi (mad-guroḥ dhāraṇā-dhyāna-samādhi-viṣaya-kuśalatvāt), he (saḥ) (is) unsurpassed (ajitaḥ) even (api) with reference to saṁyama (saṁyama-uddeśena... iti)"||186||


पतञ्जलिमुनिरप्युक्तवान्यत्तज्जयात्प्रज्ञालोकः। अत एव मद्गुरोः संयमराजत्वात्प्रज्ञालोकोऽसौ तस्मिन्महता तेजसा विराजतेऽवश्यमिति॥१८७॥
Patañjalimunirapyuktavānyattajjayātprajñālokaḥ| Ata eva madguroḥ saṁyamarājatvātprajñāloko'sau tasminmahatā tejasā virājate'vaśyamiti||187||

"Sage Patañjali also said (patañjalimuniḥ api uktavān) that (yad) through the conquest of that --i.e. saṁyama-- (tad-jayāt), the Light of Wisdom (prajñā-ālokaḥ) (dawns). Therefore (atas eva), since my Guru is the King of saṁyama (mad-guroḥ saṁyama-rājatvāt), that (asau) Light of Wisdom (prajñā-ālokaḥ) shines (virājate) in him (tasmin) with great splendor (mahatā tejasā) indeed (avaśyam iti)"||187||


प्रमुखेण पतञ्जलिनाप्युक्तं यत्तस्य भूमिषु विनियोगः। अर्थान्मम गुरोः सम्प्रज्ञातासम्प्रज्ञातयोगयोरतिनिपुणत्वात्स सम्प्रज्ञातयोगे ग्राह्यग्रहणग्रहीतृसमापत्तिविवेकख्यात्याख्येषु चतसृषु भूमिषु संयमं विनियुक्तवानिति॥१८८॥
Pramukheṇa patañjalināpyuktaṁ yattasya bhūmiṣu viniyogaḥ| Arthānmama guroḥ samprajñātāsamprajñātayogayoratinipuṇatvātsa samprajñātayoge grāhyagrahaṇagrahītṛsamāpattivivekakhyātyākhyeṣu catasṛṣu bhūmiṣu saṁyamaṁ viniyuktavāniti||188||

"Eminent Patañjali also declared (pramukheṇa patañjalinā api uktam) that (yad) (there must be) application (viniyogaḥ) of that --i.e. saṁyama-- (tasya) to the stages (of the practice in Samprajñātayoga) (bhūmiṣu). That is to say (arthāt), as my Guru is extremely proficient in Samprajñātayoga and Asamprajñātayoga (mama guroḥ samprajñāta-asamprajñāta-yogayoḥ ati-nipuṇatvāt), he, in Samprajñātayoga, applied (saḥ samprajñāta-yoge... viniyuktavān) saṁyama (saṁyamam) to the four stages (catasṛṣu bhūmiṣu) called Grāhyasamāpatti, Grahaṇasamāpatti, Grahītṛsamāpatti and Vivekakhyāti (grāhya-grahaṇa-grahītṛ-samāpatti-viveka-khyāti-ākhyeṣu... iti)"||188||


संयमस्य विनियोगेन मम गुरुर्नूनं स्वयोगसूत्रेषु पतञ्जलिऋषिणा याः सूचिता अतीतानागतसर्वभूतरुतपूर्वजातिपरचित्तापरान्तसूक्ष्मव्यवहितविप्रकृष्टभुवनताराव्यूहकायव्यूहज्ञानहस्तिबलान्तर्धानक्षुत्पिपासानिवृत्तिचित्तसंविदादीरनेकसिद्धीः प्राप्तवानिति॥१८९॥
Saṁyamasya viniyogena mama gururnūnaṁ svayogasūtreṣu patañjaliṛṣiṇā yāḥ sūcitā atītānāgatasarvabhūtarutapūrvajātiparacittāparāntasūkṣmavyavahitaviprakṛṣṭabhuvanatārāvyūhakāyavyūhajñānahastibalāntardhānakṣutpipāsānivṛtticittasaṁvidādīranekasiddhīḥ prāptavāniti||189||

"By the application (viniyogena) of saṁyama (saṁyamasya), my Guru surely got (mama guruḥ nūnam... prāptavān) many supernatural powers (aneka-siddhīḥ) which (yāḥ) have been indicated (sūcitāḥ) by sage Patañjali (patañjali-ṛṣiṇā) in his own Yogasūtra-s --The Aphorisms of Yoga-- (sva-yoga-sūtreṣu) (such as) knowledge of past and future (atītānāgata... jñāna), knowledge of (the meaning hidden in) the sounds (emitted) by all beings (sarva-bhūta-ruta... jñāna), knowledge of previous births (pūrva-jāti... jñāna), knowledge of the others' minds (para-citta... jñāna), knowledge of the latter end --i.e. death-- (aparānta... jñāna), knowledge of subtle (things, objects which are) obstructed from view (or) remote (sūkṣma-vyavahita-viprakṛṣṭa... jñāna), knowledge of the worlds (bhuvana... jñāna), knowledge of the arrangements of stars (tārā-vyūha... jñāna), knowledge of the structure and disposition of the body (kāya-vyūha... jñāna), the strength of an elephant (hasti-bala), invisibility (antardhāna), cessation of hunger and thirst (kṣut-pipāsā-nivṛtti), knowledge of mind (citta-saṁvid), etc. (ādīḥ... iti)"||189||


सम्प्रज्ञातयोगभूमिचतुष्टयं सम्पादयित्वा मद्गुरुर्विवेकख्यात्या सहितोऽसम्प्रज्ञातयोगे प्रविष्टवान्यथा कोऽपि योऽल्पनौकामादाय विशालसमुद्रे प्रविशतीति॥१९०॥
Samprajñātayogabhūmicatuṣṭayaṁ sampādayitvā madgururvivekakhyātyā sahito'samprajñātayoge praviṣṭavānyathā ko'pi yo'lpanaukāmādāya viśālasamudre praviśatīti||190||

"After completing (sampādayitvā) the four stages of Samprajñātayoga (samprajñāta-yoga-bhūmi-catuṣṭayam), my Guru (mad-guruḥ), hand in hand (sahitaḥ) with discriminative knowledge (viveka-khyātyā), went deeper (praviṣṭavān) into Asamprajñātayoga (asamprajñāta-yoge) like (yathā) someone (kaḥ api) who (yaḥ), having taken (ādāya) a little boat (alpa-naukām), goes deeper (praviśati) into the vast ocean (viśāla-samudre... iti)"||190||


तारकं विहाय मद्गुरुर्धर्ममेघमाप्तवान्प्रसङ्ख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेर्धर्ममेघः समाधिरिति श्रीपतञ्जलिना निर्दिष्टमिवेति॥१९१॥
Tārakaṁ vihāya madgururdharmameghamāptavānprasaṅkhyāne'pyakusīdasya sarvathā vivekakhyāterdharmameghaḥ samādhiriti śrīpatañjalinā nirdiṣṭamiveti||191||

"After completely abandoning (vihāya) Tāraka --i.e. intuitive knowledge, also called Vivekajaṁ jñānam-- (tārakam), my Guru (mad-guruḥ) attained (āptavān) Dharmamegha --lit. Cloud of Virtue-- (dharma-megham), as (iva) pointed out (nirdiṣṭam) by venerable Patañjali (śrī-patañjalinā): 'One who, having attained discriminative knowledge (viveka-khyāteḥ) in the highest degree and at all times (sarvathā), does not take an interest (akusīdasya) even (api) in (that) omniscience resulting from Vivekajaṁ jñānam or Knowledge arising from discernment (prasaṅkhyāne), (experiences a type of) samādhi or perfect concentration (samādhiḥ) (known as) Dharmamegha (dharma-meghaḥ... iti... iti)'"||191||


धर्ममेघात्क्लेशकर्मनिवृत्तिः पतञ्जलिपादैर्यथोपदिष्टम्। अर्थादविद्यास्मितारागद्वेषाभिनिवेशात्मकपञ्चक्लेशानाञ्च कर्माशयात्मककर्मणाञ्चोपशमो भवेदिति॥१९२॥
Dharmameghātkleśakarmanivṛttiḥ patañjalipādairyathopadiṣṭam| Arthādavidyāsmitārāgadveṣābhiniveśātmakapañcakleśānāñca karmāśayātmakakarmaṇāñcopaśamo bhavediti||192||

"As (yathā) taught (upadiṣṭam) by venerable Patañjali (patañjali-pādaiḥ), from Dharmamegha (dharma-meghāt), there is cessation of Afflictions and actions (kleśa-karma-nivṛttiḥ). That is to say (arthāt), there is (bhavet) cessation (upaśamaḥ) of the five Afflictions —consisting of ignorance (in the form of a misapprehension about Reality), egoism (in the form of an erroneous identification of the Self with the intellect), attachment, aversion and fear of death (which is derived from clingling ignorantly to life) (avidyā-asmitā-rāga-dveṣa-abhiniveśa-ātmaka-pañca-kleśānām)— and (ca... ca) of the actions consisting of karmāśaya-s (karmāśaya-ātmaka-karmaṇām... iti)"||192||


तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्याज्ज्ञेयमल्पमिति पतञ्जलिभट्टारक एतत्समाक्षिप्तवान्। तद्यथा सात्त्विकज्ञाने सर्वावरणमलापेते ज्ञेयं ग्राह्यं वाल्पं सम्पद्यते यथाकाशे खद्योतः श्रीव्यासानुसारत इति॥१९३॥
Tadā sarvāvaraṇamalāpetasya jñānasyānantyājjñeyamalpamiti patañjalibhaṭṭāraka etatsamākṣiptavān| Tadyathā sāttvikajñāne sarvāvaraṇamalāpete jñeyaṁ grāhyaṁ vālpaṁ sampadyate yathākāśe khadyotaḥ śrīvyāsānusārata iti||193||

"Worshipful Patañjali added this (patañjali-bhaṭṭārakaḥ etad samākṣiptavān): "Then (tadā), due to the infinity (ānantyāt) of knowledge (jñānasya) free from all veiling impurities (sarva-āvaraṇa-mala-apetasya), the knowable(s) (jñeyam) (appear to be) few (alpam iti)". Namely (tad yathā), when the sattvic knowledge is free from all veiling impurities (sāttvika-jñāne sarva-āvaraṇa-mala-apete), the knowable(s) (jñeyam) or (vā) object(s) (grāhyam) become --lit. becomes-- (sampadyate) few (alpam), like (yathā) a firefly (khadyotaḥ) in the sky (ākāśe), according to venerable Vyāsa (śrī-vyāsa-anusāratas iti)"||193||


पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति श्रीमत्पतञ्जलिना यथा निश्चितम्। अत एव मम गुरुः कैवल्ये पुरुषमुक्तौ दृढतया स्थितो यत्र कार्यकारणत्वेन कार्यं कुर्वतां गुणानां निवृत्तिः स्यात्। एतदेव व्यासपादैर्निरूपितमिति॥१९४॥
Puruṣārthaśūnyānāṁ guṇānāṁ pratiprasavaḥ kaivalyaṁ svarūpapratiṣṭhā vā citiśaktiriti śrīmatpatañjalinā yathā niścitam| Ata eva mama guruḥ kaivalye puruṣamuktau dṛḍhatayā sthito yatra kāryakāraṇatvena kāryaṁ kurvatāṁ guṇānāṁ nivṛttiḥ syāt| Etadeva vyāsapādairnirūpitamiti||194||

"As (yathā) has been established by venerable Patañjali as a conclusion (śrīmat-patañjalinā yathā niścitam): 'Complete Liberation (kaivalyam) or (vā) the Power of Consciousness (citi-śaktiḥ) established in her own nature (sva-rūpa-pratiṣṭhā) (occurs when) the guṇa-s --i.e. the qualities of Prakṛti-- return to their original source --viz. Prakṛti--, as they have no (further) purpose to fulfill for Puruṣa (puruṣa-artha-śūnyānām guṇānām pratiprasavaḥ... iti)'. Therefore (atas eva), my (mama) Guru (guruḥ) remains (sthitaḥ) firmly (dṛḍhatayā) in Kaivalya (kaivalye) —in the Liberation of Puruṣa (puruṣa-muktau)—, in which (yatra) there is (syāt) cessation (nivṛttiḥ) of the guṇa-s that work (kāryam kurvatām guṇānām) as cause and effect (kārya-kāraṇatvena). This very thing (etad eva) has been commented (nirūpitam) by venerable Vyāsa (vyāsa-pādaiḥ... iti)"||194||


स साधक इदानीं स्वविस्तृतकल्पनाया आनन्दमत्तः सन्पतञ्जलेरष्टाङ्गयोगे तद्गुरोर्लाभापेक्षया ध्यानासक्तोऽभवत्सहसा परन्तु स्वचेतस्यश्रद्धेयसंशयोऽयमुदितवान्॥१९५॥
Sa sādhaka idānīṁ svavistṛtakalpanāyā ānandamattaḥ sanpatañjaleraṣṭāṅgayoge tadgurorlābhāpekṣayā dhyānāsakto'bhavatsahasā parantu svacetasyaśraddheyasaṁśayo'yamuditavān||195||

Now (idānīm) that seeker (sa sādhakaḥ), being in ecstasis (ānandamattaḥ san) because of his extensive imagination (sva-vistṛta-kalpanāyāḥ), became (abhavat) engaged in a meditation (dhyāna-āsaktaḥ) on the attainment (lābha-apekṣayā) of his Guru (tad-guroḥ) in Patañjali's Octuple Yoga (patañjaleḥ aṣṭa-aṅga-yoge), but (parantu) suddenly (sahasā) this (ayam) incredible doubt (aśraddheya-saṁśayaḥ) appeared (uditavān) in his mind (sva-cetasi)||195||


यथा मद्गुरुस्तथैव कैवल्यं प्राप्तवान्यद्यपि मम कृते गुणा निरन्तरं कार्यं कुर्वन्नासीरंस्तथापि तस्य कृते ते पुनर्न हि। फलतश्च तस्य बुद्धिरन्तर्धानमिता न च पुनरागमिष्यति यथा तस्य सर्वेन्द्रियाणीति स एवं चिन्तितवान्॥१९६॥
Yathā madgurustathaiva kaivalyaṁ prāptavānyadyapi mama kṛte guṇā nirantaraṁ kāryaṁ kurvannāsīraṁstathāpi tasya kṛte te punarna hi| Phalataśca tasya buddhirantardhānamitā na ca punarāgamiṣyati yathā tasya sarvendriyāṇīti sa evaṁ cintitavān||196||

He thought so (saḥ evam cintitavān): "As (yathā) my Guru (mad-guruḥ) attained (prāptavān) Kaivalya (kaivalyam) in that way (tathā eva), although (yadi api) the guṇa-s (guṇāḥ) keep (āsīran) working (kāryam kurvan) constantly (nirantaram) for me (mama kṛte), even so (tathā api) they (te) do not (na hi) again (punar) for him (tasya kṛte). And (ca) consequently (phalatas) his (tasya) intellect (buddhiḥ) has disappeared (antardhānam itā) and (ca) will not come (na... āgamiṣyati) again (punar) just like (yathā) all of his senses (tasya sarva-indriyāṇi iti)"||196||


गुरुर्मम कथं मां पाठयिष्यति स चेत्सर्वकालं गुणातीतो निरस्तबुद्धिरित्यादिप्रकारेणैतदसम्भवमेवेत्यत एव स मनस्ययुक्ताभासरूपं प्रश्नंइमं विचारितवान्॥१९७॥
Gururmama kathaṁ māṁ pāṭhayiṣyati sa cetsarvakālaṁ guṇātīto nirastabuddhirityādiprakāreṇaitadasambhavamevetyata eva sa manasyayuktābhāsarūpaṁ praśnaṁimaṁ vicāritavān||197||

Therefore (atas eva), he (saḥ) considered (vicāritavān) this (imam) paradoxical (ayuktābhāsarūpam) question (praśnam) in (his) mind (manasi): "How (katham) will my Guru teach me (guruḥ mama katham māṁ pāṭhayiṣyati) if (ced) he (saḥ) (is) all the time (sarva-kālam) beyond the guṇa-s (guṇa-atītaḥ), with his intellect removed (nirasta-buddhiḥ), etc. (ityādiprakāreṇa)? This (etad) (is) impossible (asambhavam eva iti)!"||197||


अपिनाम मम गुरुरन्यस्य कस्यचिद्भारतीयदर्शनस्यानुसारेण मुक्तोऽभवदिति सङ्कल्पमिममाप्त्वा स येषां विषये तस्य किञ्चिज्ज्ञानमासीत्तानि सर्वाणि दर्शनानि भ्रमितुमारब्धवान्॥१९८॥
Apināma mama gururanyasya kasyacidbhāratīyadarśanasyānusāreṇa mukto'bhavaditi saṅkalpamimamāptvā sa yeṣāṁ viṣaye tasya kiñcijjñānamāsīttāni sarvāṇi darśanāni bhramitumārabdhavān||198||

After getting (āptvā) this (imam) idea (saṅkalpam): "Maybe (apināma) my (mama) Guru (guruḥ) became liberated (muktaḥ abhavat) according to (anusāreṇa) some (kasyacid) other (anyasya) Indian philosophy (bhāratīya-darśanasya... iti)", he (saḥ) began (ārabdhavān) moving (bhramitum) through all those philosophies (tāni sarvāṇi darśanāni) he had some knowledge about (yeṣām viṣaye tasya kiñcid jñānam āsīt)||198||


अस्य साधकमात्रत्वान्न तु सिद्धगुरुत्वं स्वभ्रमणं पूर्वमीमांसां चाद्वैतविशिष्टाद्वैतद्वैतवेदान्तात्मकं त्रिगुणमुत्तरमीमांसां चेति महादार्शनिकशाखाद्वयं केवलं समावेशयिष्यति॥१९९॥
Asya sādhakamātratvānna tu siddhagurutvaṁ svabhramaṇaṁ pūrvamīmāṁsāṁ cādvaitaviśiṣṭādvaitadvaitavedāntātmakaṁ triguṇamuttaramīmāṁsāṁ ceti mahādārśanikaśākhādvayaṁ kevalaṁ samāveśayiṣyati||199||

Since he is a mere seeker (asya sādhaka-mātratvāt) and not (na tu) an accomplished Guru (asya... siddha-gurutvam), his tour (sva-bhramaṇam) will only include (kevalam samāveśayiṣyati) two big philosophical branches (mahā-dārśanika-śākhā-dvayam): "Pūrvamīmāṁsā (pūrvamīmāṁsām) and (ca... ca) triple (triguṇam) Uttaramīmāṁsā (uttaramīmāṁsām) consisting of non-dualistic, qualified non-dualistic and dualistic Vedānta-s (advaita-viśiṣṭādvaita-dvaita-vedānta-ātmakam... iti)"||199||

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 Pūrvamīmāṁsā

यतो हि मम गुरुः खलु वैदिकसंस्कारविशेषज्ञः संस्तत एव सोऽवश्यं जैमिनिर्षिप्रतिष्ठापितपूर्वमीमांसाख्यप्रसिद्धदर्शनस्यानुसरणं कृत्वा मुक्तोऽभवदित्यधुना स साधक एतदुक्तवान्॥२००॥
Yato hi mama guruḥ khalu vaidikasaṁskāraviśeṣajñaḥ saṁstata eva so'vaśyaṁ jaiminirṣipratiṣṭhāpitapūrvamīmāṁsākhyaprasiddhadarśanasyānusaraṇaṁ kṛtvā mukto'bhavadityadhunā sa sādhaka etaduktavān||200||

Now (adhunā) the seeker (saḥ sādhakaḥ) said (uktavān) this (etad): "As (yatas hi) my (mama) Guru (guruḥ) certainly (khalu) knows various kinds of Vedic rituals (vaidika-saṁskāra-viśeṣajñaḥ san), therefore (tatas eva) he (saḥ) surely (avaśyam) became liberated (muktaḥ abhavat) after following (anusaraṇam kṛtvā) the celebrated philosophy called Pūrvamīmāṁsā, which was founded by the seer Jaimini (jaimini-ṛṣi-pratiṣṭhāpita-pūrvamīmāṁsā-ākhya-prasiddha-darśanasya... iti)"||200||


धर्ममूलकर्मसंस्कारकरणाच्च जैमिनिर्षिविरचितमीमांसासूत्रपठनाच्चैव मद्गुरुः कर्मणस्तत्फलेभ्यश्च मोक्षमधिगतवानिति ततः स उक्तवान्॥२०१॥
Dharmamūlakarmasaṁskārakaraṇācca jaiminirṣiviracitamīmāṁsāsūtrapaṭhanāccaiva madguruḥ karmaṇastatphalebhyaśca mokṣamadhigatavāniti tataḥ sa uktavān||201||

Then (tatas), he (saḥ) said (uktavān): "By performing rituals and actions based on Dharma (dharma-mūla-karma-saṁskāra-karaṇāt) and (ca... ca eva) by reading/studying the Mīmāṁsāsūtra-s written by the seer Jaimini (jaimini-ṛṣi-viracita-mīmāṁsā-sūtra-paṭhanāt), my Guru (mad-guruḥ) attained (adhigatavān) Liberation (mokṣam) from action (karmaṇaḥ) and (ca) its fruits (tad-phalebhyaḥ... iti)"||201||


श्रीमद्वेदानामर्थवादविध्यात्मकब्राह्मणमन्त्रमयप्रथमखण्डे निपुणो मद्गुरुरस्ति तस्मै नमो नम इति स स्वगुरुमेवं प्रशंसिव आस्त॥२०२॥
Śrīmadvedānāmarthavādavidhyātmakabrāhmaṇamantramayaprathamakhaṇḍe nipuṇo madgururasti tasmai namo nama iti sa svagurumevaṁ praśaṁsiva āsta||202||

He (saḥ) kept (āsta) extolling (praśaṁsivas) his own Guru (sva-gurum) this way (evam): "Repeated salutations (namaḥ namaḥ) to my Guru who (mad-guruḥ... tasmai) is (asti) conversant with (nipuṇaḥ) the first portion of venerable Veda-s, which --i.e. the first portion-- consists of the Mantra and Brāhmaṇa (sections), (the latter) containing the Vidhi and Arthavāda (subsections) (śrīmat-vedānām arthavāda-vidhi-ātmaka-brāhmaṇa-mantra-maya-prathama-khaṇḍe... iti)!"||202||

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 Introduction to Uttaramīmāṁsā

अपिनामाथवा मम गुरुरारण्यकात्परं लङ्घयित्वोपनिषन्मूलोत्तरमीमांसाद्वारेण मुक्तोऽभवदिति स इदानीं सहसा स्वमनस्येकसंशयातवदत्॥२०३॥
Apināmāthavā mama gururāraṇyakātparaṁ laṅghayitvopaniṣanmūlottaramīmāṁsādvāreṇa mukto'bhavaditi sa idānīṁ sahasā svamanasyekasaṁśayātavadat||203||

Now (idānīm) he (saḥ) suddenly (sahasā), due to a doubt (eka-saṁśayāt) in his mind (sva-manasi), said (avadat): "Or (athavā) perhaps (apināma) my (mama) Guru (guruḥ), having crossed over Āraṇyaka (āraṇyakāt param laṅghayitvā), became liberated (muktaḥ abhavat) by means of Uttaramīmāṁsā based on Upaniṣad-s (upaniṣad-mūla-uttaramīmāṁsā-dvāreṇa... iti)"||203||


ततः परं स इतरेतरं शङ्कररामानुजमध्वाचार्यैः प्रतिष्ठापितेषूत्तरमीमांसारूपिष्वद्वैतविशिष्टाद्वैतद्वैतात्मकेषु त्रिषु मध्यकालीनवेदान्तेषु प्रत्येकस्मिन्मोक्षं प्राप्य स्वगुरुं कल्पयितुमारब्धवानेव॥२०४॥
Tataḥ paraṁ sa itaretaraṁ śaṅkararāmānujamadhvācāryaiḥ pratiṣṭhāpiteṣūttaramīmāṁsārūpiṣvadvaitaviśiṣṭādvaitadvaitātmakeṣu triṣu madhyakālīnavedānteṣu pratyekasminmokṣaṁ prāpya svaguruṁ kalpayitumārabdhavāneva||204||

After that (tatas param), he (saḥ) started (ārabdhavān eva) to imagine (kalpayitum) his own Guru (sva-gurum) attaining (prāpya) Liberation (mokṣam) in each (pratyekasmin) of the three medieval Vedānta-s (triṣu madhyakālīna-vedānteṣu) consisting of Advaita, Viśiṣṭādvaita and Dvaita (advaita-viśiṣṭādvaita-dvaita-ātmakeṣu) forming Uttaramīmāṁsā (uttaramīmāṁsā-rūpiṣu) (and which were) respectively (itaretaram) founded (pratiṣṭhāpiteṣu) by Śaṅkarācārya, Rāmānujācārya and Madhvācārya (śaṅkara-rāmānuja-madhva-ācāryaiḥ)||204||

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 Advaitavedānta

उपनिषद्भगवद्गीतावेदान्तसूत्रयुक्तं त्रिवेदान्तमूलं प्रस्थानत्रयमखिलेनाध्ययनं कृत्वा मम गुरुर्यं प्रख्यातशङ्कराचार्येण स्थापितं महाद्वैतवादं प्रविष्टवानिति स साधकश्चिन्तितवान्॥२०५॥
Upaniṣadbhagavadgītāvedāntasūtrayuktaṁ trivedāntamūlaṁ prasthānatrayamakhilenādhyayanaṁ kṛtvā mama gururyaṁ prakhyātaśaṅkarācāryeṇa sthāpitaṁ mahādvaitavādaṁ praviṣṭavāniti sa sādhakaścintitavān||205||

The seeker (saḥ sādhakaḥ) thought (cintitavān): "Having studied (adhyayanam kṛtvā) completely (akhilena) the Prasthānatraya (prasthāna-trayam) —the basis of the three Vedānta-s (tri-vedānta-mūlam)— constituted by Upaniṣad-s, Bhagavadgītā and Vedāntasūtra-s (upaniṣad-bhagavadgītā-vedāntasūtra-yuktam), my (mama) Guru (guruḥ) went deeper (praviṣṭavān) into the great non-dualistic doctrine (mahā-advaita-vādam), which (yam) was instituted (sthāpitam) by renowned Śaṅkarācārya (prakhyāta-śaṅkarācāryeṇa... iti)"||205||


ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरश्चेत्येतद्वाक्यमूलकाद्वैतवेदान्तो मम यदि स्मृतिलोपोऽसञ्जात इत्यथ स इदं समाक्षिप्तवान्॥२०६॥
Brahma satyaṁ jaganmithyā jīvo brahmaiva nāparaścetyetadvākyamūlakādvaitavedānto mama yadi smṛtilopo'sañjāta ityatha sa idaṁ samākṣiptavān||206||

Then (atha) he (saḥ) added (samākṣiptavān) this (idam): "If my memory serves me well (mama yadi smṛti-lopaḥ asañjātaḥ), Advaitavedānta is based on these propositions (etad-vākya-mūlaka-advaita-vedāntaḥ): 'Brahma (brahma) (is) the Truth (satyam)', 'The universe (jagat) (is) illusory (mithyā)' and (ca) 'The individual soul (jīvaḥ) is none other (na aparaḥ) than Brahma (brahma eva... iti... iti)'"||206||


शारीरकभाष्याख्यवेदान्तसूत्रकीर्तितवृत्त्यात्मबोधविवेकचूडामण्युपदेशसाहस्र्यादिश्रीशङ्कराचार्यविरचितमहाशात्राणि मद्गुरुः खलु पठितत्वानिति तेनाधुनोदितम्॥२०७॥
Śārīrakabhāṣyākhyavedāntasūtrakīrtitavṛttyātmabodhavivekacūḍāmaṇyupadeśasāhasryādiśrīśaṅkarācāryaviracitamahāśātrāṇi madguruḥ khalu paṭhitatvāniti tenādhunoditam||207||

Now (adhunā) he said (tena... uditam): "My Guru (mad-guruḥ) surely (khalu) read/studied (paṭhitatvān) the great scriptures composed by venerable Śaṅkarācārya such as the celebrated commentary on Vedāntasūtra-s called Śārīrakabhāṣya, Ātmabodha, Vivekacūḍāmaṇi, Upadeśasāhasrī, etc. (śārīrakabhāṣya-ākhya-vedāntasūtra-kīrtita-vṛtti-ātmabodha-vivekacūḍāmaṇi-upadeśasāhasrī-ādi-śrī-śaṅkarācārya-viracita-mahā-śātrāṇi... iti)"||207||


गौडपादविरचितमाण्डूक्यकारिकाः सम्पूर्णतया पठित्वा मम गुरुरस्पर्शयोगविज्ञतां गतो नूनमिति तदा स सद्य आर्यगौडपादं स्मृतवान्॥२०८॥
Gauḍapādaviracitamāṇḍūkyakārikāḥ sampūrṇatayā paṭhitvā mama gururasparśayogavijñatāṁ gato nūnamiti tadā sa sadya āryagauḍapādaṁ smṛtavān||208||

So (tadā) he all of sudden remembered (sa sadyas... smṛtavān) noble Gauḍapāda (ārya-gauḍapādam): "After completely reading/studying (sampūrṇatayā paṭhitvā) the Māṇḍūkyakārikā-s written by Gauḍapāda (gauḍapāda-viracita-māṇḍūkyakārikāḥ), my (mama) Guru (guruḥ) most assuredly (nūnam) became proficient in Asparśayoga (asparśayoga-vijñatām gataḥ... iti)"||208||


वास्तविकब्रह्म यद्यपि सर्वथा सर्वक्रियाहीनं तथापि महाकुहककार्या मायाया हेतोः क्रियापूर्णमिव दृश्यत इति स एवमद्वैतवेदान्तदृष्त्या विश्वं प्रत्यवक्॥२०९॥
Vāstavikabrahma yadyapi sarvathā sarvakriyāhīnaṁ tathāpi mahākuhakakāryā māyāyā hetoḥ kriyāpūrṇamiva dṛśyata iti sa evamadvaitavedāntadṛṣtyā viśvaṁ pratyavak||209||

He (saḥ) thus (evam) described (avak) the universe (viśvam prati) from the viewpoint of Advaitavedānta (advaita-vedānta-dṛṣtyā): "Although (yadi api) the Real Brahma (vāstavika-brahma) is totally devoid of all activities (sarvathā sarva-kriyā-hīnam), even so (tathā api) He looks (dṛśyate) as if (iva) full of activities (kriyā-pūrṇam) because of (hetoḥ) Māyā (māyāyāḥ), the Great Juggler (mahā-kuhakakāryāḥ... iti)"||209||


अनिर्वचनीया च ज्ञाननिवर्त्या चानादिश्चावरणाविक्षेपे च ब्रह्मजीवसंस्था चैव भावरूपा चेति येऽद्वैतवेदान्ते विशारदैर्ज्ञाता मायायाः षड्गुणा इमे स्युरिति ततः स मायां प्रतीदं कथितवान्॥२१०॥
Anirvacanīyā ca jñānanivartyā cānādiścāvaraṇāvikṣepe ca brahmajīvasaṁsthā caiva bhāvarūpā ceti ye'dvaitavedānte viśāradairjñātā māyāyāḥ ṣaḍguṇā ime syuriti tataḥ sa māyāṁ pratīdaṁ kathitavān||210||

Next (tatas) he (saḥ) said (kathitavān) this (idam) about Māyā (māyām prati): "Māyā has (māyāyāḥ... syuḥ) these (ime) six attributes (ṣaṭ-guṇāḥ) which (ye) are known (jñātāḥ) by the ones who are versed (viśāradaiḥ) Advaitavedānta (advaita-vedānte): '(1) Indescribable (anirvacanīyā), (2) annullable by proper Knowledge (jñāna-nivartyā), (3) beginningless (anādiḥ), (4) veiling and projecting (āvaraṇā-vikṣepe), (5) located either in Brahma or in the individual soul (brahma-jīva-saṁsthā) and (ca... ca... ca... ca... ca eva... ca) (6) positive in nature (bhāva-rūpā... iti)'"||210||


सम्पत्तिश्रवणमनननिदिध्यासनरूपाश्चतुर्भूमीर्निर्वाहयित्वा मद्गुरुरद्वैतवेदान्ते मोक्षमष्टवानिति ततः स साधकोऽस्योल्लेखं कृतवान्॥२११॥
Sampattiśravaṇamanananididhyāsanarūpāścaturbhūmīrnirvāhayitvā madgururadvaitavedānte mokṣamaṣṭavāniti tataḥ sa sādhako'syollekhaṁ kṛtavān||211||

Then (tatas) the seeker (saḥ sādhakaḥ) mentioned this (asya ullekham kṛtavān): "After going through (nirvāhayitvā) the four stages (catur-bhūmīḥ) of sampatti, śravaṇa, manana and nididhyāsana (sampatti-śravaṇa-manana-nididhyāsana-rūpāḥ), my Guru (mad-guruḥ) obtained (aṣṭavān) Liberation (mokṣam) in Advaitavedānta (advaitavedānte... iti)"||211||


विवेकविरागषड्विधसम्पत्तिमुमुक्षुत्वात्मका सम्पत्तिः साधनचतुष्टयाख्यापीति साधकेनाधुना प्रथमभूमिः सङ्क्षेपेण वर्णिता॥२१२॥
Vivekavirāgaṣaḍvidhasampattimumukṣutvātmakā sampattiḥ sādhanacatuṣṭayākhyāpīti sādhakenādhunā prathamabhūmiḥ saṅkṣepeṇa varṇitā||212||

Now (adhunā) the first stage (prathama-bhūmiḥ) is briefly described (saṅkṣepeṇa varṇitā) by the seeker (sādhakena): "Sampatti (sampattiḥ), also called the fourfold sādhana (sādhana-catuṣṭaya-ākhyā api), consists of discernment, renunciation/indifference, sixfold attainment and desire of Liberation (viveka-virāga-ṣaḍvidha-sampatti-mumukṣutva-ātmakā... iti)"||212||


नित्यानित्यवस्तुविवेकात्मको विवेक इति ततः परं प्रथमसाधनस्य विषय एवं स चिन्तितवान्॥२१३॥
Nityānityavastuvivekātmako viveka iti tataḥ paraṁ prathamasādhanasya viṣaya evaṁ sa cintitavān||213||

After that (tatas param), he (saḥ) thought (cintitavān) so (evam) about (viṣaye) the first sādhana (prathama-sādhanasya): "Discernment (vivekaḥ) consists of the capacity to discriminate between the eternal Reality and the transient reality (nitya-anitya-vastu-viveka-ātmakaḥ... iti)"||213||


इहामुत्रार्थफलभोगविरागात्मकं वैराग्यमिति द्वितीयसाधनमित्थमिदानीं स वर्णितवान्॥२१४॥
Ihāmutrārthaphalabhogavirāgātmakaṁ vairāgyamiti dvitīyasādhanamitthamidānīṁ sa varṇitavān||214||

Now (idānīm) he (saḥ) described (varṇitavān) the second sādhana (dvitīya-sādhanam) in this way (ittham): "Renunciation/indifference (vairāgyam) consists of renunciation/indifference with regard to the enjoyment of the fruits of action in this world and in the next (iha-amutra-artha-phala-bhoga-virāga-ātmakam... iti)"||214||


अमूः सर्वा अवश्यं परिभाषाः साधकेन दत्ता न स्वकॢप्तय आसनपितु सदानन्दपादैर्विरचितस्य वेदान्तसारस्य स्वतीव्राध्ययनस्य फलानि। ततः स स्ववर्णनं कुर्वन्नास्त॥२१५॥
Amūḥ sarvā avaśyaṁ paribhāṣāḥ sādhakena dattā na svakḷptaya āsanapitu sadānandapādairviracitasya vedāntasārasya svatīvrādhyayanasya phalāni| Tataḥ sa svavarṇanaṁ kurvannāsta||215||

Of course (avaśyam), all (sarvāḥ) those (amūḥ) definitions (paribhāṣāḥ) given (dattāḥ) by the seeker (sādhakena) were not (na... āsan) his own inventions (sva-kḷptayaḥ) but rather (api tu) the fruits (phalāni) of his intense study (sva-tīvra-adhyayanasya) of Vedāntasāra (vedānta-sārasya) written (viracitasya) by venerable Sadānanda (sadānanda-pādaiḥ). Next (tatas), he continued with his description (sa sva-varṇanam kurvan āsta)||215||


शमदमोपरतितितिक्षासमाधानश्रद्धारूपाषट्कसम्पत्त्यात्मका षड्विधसम्पत्तिरिति स तृतीयसाधनापेक्षयैवं मतवान्॥२१६॥
Śamadamoparatititikṣāsamādhānaśraddhārūpāṣaṭkasampattyātmakā ṣaḍvidhasampattiriti sa tṛtīyasādhanāpekṣayaivaṁ matavān||216||

He (saḥ) reflected (matavān) this way (evam) regarding the third sādhana (tṛtīya-sādhana-apekṣayā): "The sixfold attainment (ṣaḍvidha-sampattiḥ) consists of the sixfold wealth: (1) control of the inner psychic organ, (2) control of Jñānendriya-s and Karmendriya-s, (3) withdrawal (of those indriya-s) --or also, it can mean renunciation of the actions prescribed by the scriptures--, (4) fortitude --i.e. endurance of opposites--, (5) focus or attention, and (6) faith (śama-dama-uparati-titikṣā-samādhāna-śraddhā-rūpā-ṣaṭka-sampatti-ātmakā... iti)"||216||


अहम्मानवेदनावरोधपारिमित्यदुःखादिसङ्कीर्णसम्सारान्मुक्तो भवितुमवार्येच्छा मुमुक्षुत्वं स्यादित्यथ तस्य चतुर्थसाधनविषये एषा चिन्तासीत्॥२१७॥
Ahammānavedanāvarodhapārimityaduḥkhādisaṅkīrṇasamsārānmukto bhavitumavāryecchā mumukṣutvaṁ syādityatha tasya caturthasādhanaviṣaye eṣā cintāsīt||217||

Then (atha) he had (tasya... āsīt) this (eṣā) thought (cintā) with reference to the fourth sādhana (caturtha-sādhana-viṣaye): "Desire of Liberation (mumukṣutvam) is (syāt) the irresistible desire (avārya-icchā) of becoming (bhavitum) free (muktaḥ) from Transmigration crowded with vanity, agony, obstructions, limitations, pain, etc. (ahammāna-vedanā-avarodha-pārimitya-duḥkha-ādi-saṅkīrṇa-samsārāt... iti)"||217||


इदानीमद्वैतवेदान्तदर्शने श्रावणमनननिदिध्यासनरूपशेषभूमय एकैकशोऽनेन परमतत्त्वात्यभिलाष्यन्वेष्ट्रा सुगम्यसंस्कृतेन कतिपयैर्वचनैर्वर्णयिष्यन्ते॥२१८॥
Idānīmadvaitavedāntadarśane śrāvaṇamanananididhyāsanarūpaśeṣabhūmaya ekaikaśo'nena paramatattvātyabhilāṣyanveṣṭrā sugamyasaṁskṛtena katipayairvacanairvarṇayiṣyante||218||

Now (idānīm) the remaining stages of śravaṇa, manana and nididhyāsana (śrāvaṇa-manana-nididhyāsana-rūpa-śeṣa-bhūmayaḥ) in Advaitavedānta philosophy (advaita-vedānta-darśane) will be described (varṇayiṣyante), one by one (ekaikaśas), by this avid seeker of the Supreme Truth (anena parama-tattva-atyabhilāṣi-anveṣṭrā) through a certain number of statements (katipayaiḥ vacanaiḥ) in simple Sanskrit (sugamya-saṁskṛtena)||218||


उपनिषद्वेदान्तसूत्राद्वैतवेदान्तशास्त्रेत्यादिषु दत्तानामुपदेशानामाकर्णनेन सह श्रवणस्य सम्बन्धोऽस्ति। येन सर्वान्संशयान्दूरीकर्तुं सारभुताच्चासारभूतं चालनेनेव चालयितुं शक्यत इति साधकोऽवदत्॥२१९॥
Upaniṣadvedāntasūtrādvaitavedāntaśāstretyādiṣu dattānāmupadeśānāmākarṇanena saha śravaṇasya sambandho'sti| Yena sarvānsaṁśayāndūrīkartuṁ sārabhutāccāsārabhūtaṁ cālaneneva cālayituṁ śakyata iti sādhako'vadat||219||

The seeker (sādhakaḥ) said (avadat): "Śravaṇa has to do (śravaṇasya sambandhaḥ asti) with the act of listening (ākarṇanena saha) the teachings given (dattānām upadeśānām) in Upaniṣad-s, Vedāntasūtra-s, scriptures of Advaitavedānta, etc. (upaniṣad-vedāntasūtra-advaita-vedānta-śāstra-iti-ādiṣu). By which (yena) it is possible (śakyate) to eliminate (dūrīkartum) all doubts (sarvān saṁśayān) and (ca) to expel (cālayitum) —as if (iva) with a sieve (cālanena)— what is not essential (a-sārabhūtam) from what is essential (sārabhutāt... iti)"||219||


स्वप्रियगुरोः प्राप्तानां सर्वशिक्षानां विषये शोकप्रमोदहीनेनोद्योगिशिष्येन गभीरचिन्तनं मननं सामान्यतो भवेदिति एष धीरसाधक इदमप्युक्तवान्॥२२०॥
Svapriyaguroḥ prāptānāṁ sarvaśikṣānāṁ viṣaye śokapramodahīnenodyogiśiṣyena gabhīracintanaṁ mananaṁ sāmānyato bhavediti eṣa dhīrasādhaka idamapyuktavān||220||

This (eṣaḥ) serious seeker (dhīra-sādhakaḥ) mentioned (uktavān) this (idam) too (api): "Broadly speaking (sāmānyatas), manana (mananam) would be (bhavet) a deep reflection (gabhīra-cintanam) by the diligent disciple (udyogi-śiṣyena) —who is devoid of sorrow and joy (śoka-pramoda-hīnena)— with regard to (viṣaye) all the teachings (sarva-śikṣānām) that he has received (prāptānām) from his beloved Guru (sva-priya-guroḥ... iti)"||220||


प्रज्ञानं ब्रह्मेत्ययमात्मा ब्रह्मेत्यहं ब्रह्मास्मीति तत्त्वमसीति प्रतिचतुर्वेदनिष्कर्षितचतुर्मुख्यमहावाक्यार्थं गभीरध्यानं निदिध्यासनं स्यादित्यन्तेऽन्तिमभूमिं स व्यदधात्॥२२१॥
Prajñānaṁ brahmetyayamātmā brahmetyahaṁ brahmāsmīti tattvamasīti praticaturvedaniṣkarṣitacaturmukhyamahāvākyārthaṁ gabhīradhyānaṁ nididhyāsanaṁ syādityante'ntimabhūmiṁ sa vyadadhāt||221||

Finally (ante), he (saḥ) dealt with (vyadadhāt) the last stage (antima-bhūmim): "Nididhyāsana (nididhyāsanam) would be (syāt) a profound meditation (gabhīra-dhyānam) on the meaning of the four main great propositions extracted from each of the four Veda-s (prati-catur-veda-niṣkarṣita-catur-mukhya-mahā-vākya-artham), (viz.) (1) 'Intuitive/spontaneous Knowledge (prajñānam) (is) Brahma (brahma iti)', (2) 'This (ayam) Ātmā (ātmā) (is) Brahma (brahma iti)', (3) 'I (aham) am (asmi) Brahma (brahma... iti)', (and) (4) 'That (tad) thou (tvam) art (asi iti... iti)'"||221||


अहं ब्रह्मास्मीति महावाक्ये प्रथमपुरुषोऽहङ्कारं सूचयन्। अत एव तत्रासङ्गतिः स्यात्। तत्त्वमसीति महावाक्येऽपि तथैव किञ्चिद्भवेद्यतः कथं परिमितजीवस्त्वं तदपरिमितब्रह्म स्यादिति सहसा साधकस्यैष संशय आसीत्॥२२२॥
Ahaṁ brahmāsmīti mahāvākye prathamapuruṣo'haṅkāraṁ sūcayan| Ata eva tatrāsaṅgatiḥ syāt| Tattvamasīti mahāvākye'pi tathaiva kiñcidbhavedyataḥ kathaṁ parimitajīvastvaṁ tadaparimitabrahma syāditi sahasā sādhakasyaiṣa saṁśaya āsīt||222||

All of a sudden (sahasā), the seeker had (sādhakasya... āsīt) this (eṣaḥ) doubt (saṁśayaḥ): "In the great proposition (mahā-vākye) 'I (aham) am (asmi) Brahma (brahma... iti)', the first person (prathama-puruṣaḥ) denotes (sūcayan) ego (ahaṅkāram). Due to this (atas eva), there would be (syāt) an incongruity (asaṅgatiḥ) there (tatra). Something (kiñcid) similar (tathā eva) also (api) happens (bhavet) in the great proposition (mahā-vākye) 'That (tad) thou (tvam) art (asi iti)', because (yatas) how (katham) (could) you (tvam), a limited living being (parimita-jīvaḥ), be (syāt) That (tad), the Unlimited Brahma (aparimita-brahma... iti)?"||222||


लक्षणयासङ्गतिरसौ निराकृता मम यदि स्मृतिलोपोऽसञ्जातो यत्र केवललक्षितलक्षणे वा जहलजहल्जहलजहल्लक्षणा वा सारोपाभिधाव्यञ्जनालक्षणा अपि वेति लक्षणैवं वर्गीकृता स्यादन्वयव्यतिरेकस्य च विनियोगमपि कर्तुं शक्यत इति तदा स इत्थं चिन्तितवान्॥२२३॥
Lakṣaṇayāsaṅgatirasau nirākṛtā mama yadi smṛtilopo'sañjāto yatra kevalalakṣitalakṣaṇe vā jahalajahaljahalajahallakṣaṇā vā sāropābhidhāvyañjanālakṣaṇā api veti lakṣaṇaivaṁ vargīkṛtā syādanvayavyatirekasya ca viniyogamapi kartuṁ śakyata iti tadā sa itthaṁ cintitavān||223||

Then (tadā) he (saḥ) thought (cintitavān) so (ittham): "If my memory serves me well (mama yadi smṛti-lopaḥ asañjātaḥ), that (asau) incongruity (asaṅgatiḥ) is removed (nirākṛtā) by lakṣaṇā or implied meaning (lakṣaṇayā), where (yatra) lakṣaṇā (lakṣaṇā) might be (syāt) classified (vargīkṛtā) in this way (evam): '(1) Bare implication and (2) implication by the implied (kevala-lakṣita-lakṣaṇe), or (vā) (1) exclusive implication, (2) nonexclusive implication and (3) exclusive/nonexclusive implication (jahal-ajahal-jahal-ajahal-lakṣaṇāḥ), or even (api vā) (1) the placing two words in apposition, one in figurative sense and the other in proper sense, (2) proper sense and (3) suggestive sense (sāropā-abhidhā-vyañjanā-lakṣaṇāḥ). It is possible (śakyate) to make even use (viniyogam api kartum) of anvayavyatireka or positive and negative concomitance (anvayavyatirekasya) as well (ca... iti)"||223||


इदानीं लक्षनान्वयव्यतिरेकयोस्तां सर्वां सङ्कीर्णतामपसारयित्वाद्वैतवेदान्तदर्शने स्वगुरुलब्धे मुक्तिप्रकारेऽखिलेन लीनः संश्च स साधकोऽन्तेऽत्रैतदुक्तवान्॥२२४॥
Idānīṁ lakṣanānvayavyatirekayostāṁ sarvāṁ saṅkīrṇatāmapasārayitvādvaitavedāntadarśane svagurulabdhe muktiprakāre'khilena līnaḥ saṁśca sa sādhako'nte'traitaduktavān||224||

Now (idānīm), after pushing aside (apasārayitvā) all that complexity (tām sarvām saṅkīrṇatām) of lakṣaṇā and anvayavyatireka (lakṣanā-anvayavyatirekayoḥ), and (ca) being (san) totally (akhilena) absorbed (līnaḥ) in the type of Liberation attained by his Guru (sva-guru-labdhe mukti-prakāre) in Advaitavedānta philosophy (advaita-vedānta-darśane), that seeker (saḥ sādhakaḥ) finally (ante) said (uktavān) this (etad) about it (atra)||224||


एवं ब्रह्मण उपर्यध्यासमात्रं विश्वमिदमवगत्य यथाध्यासेन रज्जुः सर्पं मिथ्या मन्तुं शक्यते मद्गुरुरद्वैतवेदान्ते सम्पूर्णजीवन्मुक्तिं प्राप्तवानिति॥२२५॥
Evaṁ brahmaṇa uparyadhyāsamātraṁ viśvamidamavagatya yathādhyāsena rajjuḥ sarpaṁ mithyā mantuṁ śakyate madgururadvaitavedānte sampūrṇajīvanmuktiṁ prāptavāniti||225||

"Thus (evam), having realized (avagatya) that this universe (viśvam idam) is just a superimposition (adhyāsa-mātram) on Brahma (brahmaṇaḥ upari) —just as (yathā), by superimposition (adhyāsena), a rope (rajjuḥ) can be mistaken (mithyā mantum śakyate) for a snake (sarpam)—, my Guru (mad-guruḥ) obtained (prāptavān) full Liberation while living (sampūrṇa-jīvat-muktim) in Advaitavedānta (advaita-vedānte... iti)"||225||

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 Viśiṣṭādvaitavedānta

अपिनाम पुनर्मद्गुरुरद्वैतवेदान्तस्थाने विशिष्टाद्वैतवेदान्तमार्गमनुसृतवान्। यद्येवं तर्हि स जीवन्मुक्तिं प्राप्तुं न शक्तवान्यतो वेदान्तस्यैतादृशप्रकारे मृत्योरनन्तरं मुक्तिरागच्छतीति॥२२६॥
Apināma punarmadgururadvaitavedāntasthāne viśiṣṭādvaitavedāntamārgamanusṛtavān| Yadyevaṁ tarhi sa jīvanmuktiṁ prāptuṁ na śaktavānyato vedāntasyaitādṛśaprakāre mṛtyoranantaraṁ muktirāgacchatīti||226||

"Nonetheless (punar), maybe (apināma) my Guru (mad-guruḥ) followed (anusṛtavān) the path of Viśiṣṭādvaitavedānta (viśiṣṭa-advaita-vedānta-mārgam) instead of that of Advaitavedānta (advaita-vedānta-sthāne). If (yadi) so (evam), then (tarhi) he (saḥ) could not (na śaktavān) attain (prāptum) Liberation while living (jīvat-muktiṁ), because (yatas) in such a kind (etādṛśa-prakāre) of Vedānta (vedāntasya) Liberation (muktiḥ) comes (āgacchati) immediately after (anantaram) death (mṛtyoḥ... iti)"||226||


अनेन प्रकाशनेन स्तब्धः स साधकः शीघ्रमेवेश्वरश्चिदचिच्चेत्येतत्प्रति महारामानुजस्थापितावधारणानि तथैव च श्रीभाष्यञ्च वेदार्थसङ्ग्रहश्च वेदान्तसारश्चेति रामानुजपादविरचितमुख्यपुस्तकत्रयस्य तस्य मते नामपत्रकाणि स्मर्तुमारब्धवान्। ततः स इदमुक्तवान्॥२२७॥
Anena prakāśanena stabdhaḥ sa sādhakaḥ śīghrameveśvaraścidaciccetyetatprati mahārāmānujasthāpitāvadhāraṇāni tathaiva ca śrībhāṣyañca vedārthasaṅgrahaśca vedāntasāraśceti rāmānujapādaviracitamukhyapustakatrayasya tasya mate nāmapatrakāṇi smartumārabdhavān| Tataḥ sa idamuktavān||227||

Astonished (stabdhaḥ) by this revelation (anena prakāśanena), the seeker (saḥ sādhakaḥ) quickly (śīghram eva) began (ārabdhavān) remembering (smartum) the concepts established by great Rāmānuja (mahā-rāmānuja-sthāpita-avadhāraṇāni) about 'Lord, individuals and matter' (īśvaraḥ cit acit ca iti etat prati) as well as (tathā eva ca) the titles (nāmapatrakāṇi), in his opinion (tasya mate), of the three main books written by venerable Rāmānuja (rāmānuja-pāda-viracita-mukhya-pustaka-trayasya), i.e. 'Śrībhāṣya (śrībhāṣyam), Vedārthasaṅgraha (vedārthasaṅgrahaḥ) and (ca... ca... ca) Vedāntasāra (vedāntasāraḥ... iti). After that (tatas), he (saḥ) said (uktavān) this (idam)||227||


श्रीरामानुजं विहायास्मिन्दर्शनेऽन्ये ग्रन्थकारा आसंस्तथाहि यामुनाचार्याल्वार्सीडुसुदर्शनसूरिवेदान्तदेशिकेत्यादयः। ते नालायिरदिव्यप्रबन्धसिद्धित्रयागमप्रामाण्यश्रुतप्रकाशिकातत्त्वटिकेत्यादीनि महापुस्तकानि विरचितवन्त इति॥२२८॥
Śrīrāmānujaṁ vihāyāsmindarśane'nye granthakārā āsaṁstathāhi yāmunācāryālvārsīḍusudarśanasūrivedāntadeśiketyādayaḥ| Te nālāyiradivyaprabandhasiddhitrayāgamaprāmāṇyaśrutaprakāśikātattvaṭiketyādīni mahāpustakāni viracitavanta iti||228||

"Apart from venerable Rāmānuja (śrī-rāmānujam vihāya), there were (āsan) other (anye) authors (granthakārāḥ) in this philosophy (asmin darśane) —for example (tathāhi): Yāmunācārya, Ālvārs, Īḍu, Sudarśanasūri, Vedāntadeśika, etc. (yāmunācārya-ālvārs-īḍu-sudarśanasūri-vedāntadeśika-iti-ādayaḥ)—. They (te) wrote (viracitavantaḥ) great books (mahā-pustakāni) such as Nālāyiradivyaprabandha, Siddhitraya, Āgamaprāmāṇya, Śrutaprakāśikā, Tattvaṭīkā, etc. (nālāyiradivyaprabandha-siddhitraya-āgamaprāmāṇya-śrutaprakāśikā-tattvaṭikā-iti-ādīni... iti)"||228||


श्रीमद्विष्णुना समीकृतं ब्रह्म प्रति मद्गुरुणा प्रबलभक्तेर्विकास आसीत्। सोऽवश्यमेव श्रीवैष्णवसम्प्रदायेन यथोक्तां शरणागतिमनुसृत्यैवं कृतवान्यद्यपि श्रीकृष्णचैतन्यमहाप्रभूपदेशप्रेरितश्रीगौडीयवैष्णवसम्प्रदायेन दत्तस्तदन्यप्रकारोऽप्यस्तीति॥२२९॥
Śrīmadviṣṇunā samīkṛtaṁ brahma prati madguruṇā prabalabhaktervikāsa āsīt| So'vaśyameva śrīvaiṣṇavasampradāyena yathoktāṁ śaraṇāgatimanusṛtyaivaṁ kṛtavānyadyapi śrīkṛṣṇacaitanyamahāprabhūpadeśapreritaśrīgauḍīyavaiṣṇavasampradāyena dattastadanyaprakāro'pyastīti||229||

"My Guru had to develop a very strong devotion (mad-guruṇā prabala-bhakteḥ vikāsaḥ āsīt) to (prati) Brahma (brahma) identified (samīkṛtam) with auspicious Viṣṇu (śrīmat-viṣṇunā). He (saḥ) surely (avaśyam eva) did (kṛtavān) so (evam) by following (anusṛtya) śaraṇāgati --lit. approach for protection-- (śaraṇa-āgatim) as declared (yathā-uktām) by the venerable Vaiṣṇava (oral) tradition (śrī-vaiṣṇava-sampradāyena), even if (yadi api) there is (asti) also (api) another version of that --i.e. of śaraṇāgati-- (tad-anya-prakāraḥ) given (dattaḥ) by the venerable Vaiṣṇava (oral) tradition of Bengal, which is inspired in the teachings of illustrious Kṛṣṇacaitanyamahāprabhu (śrī-kṛṣṇa-caitanya-mahā-prabhu-upadeśa-prerita-śrī-gauḍīya-vaiṣṇava-sampradāyena... iti)"||229||


साधकोऽधुना स्वदृढस्मृतिमाश्रित्य पूज्यवैष्णवसम्प्रदायानुसारेण शरणागतिं प्रथमं वर्णयितुं प्रस्थितवान्स एवमुक्तवान्॥२३०॥
Sādhako'dhunā svadṛḍhasmṛtimāśritya pūjyavaiṣṇavasampradāyānusāreṇa śaraṇāgatiṁ prathamaṁ varṇayituṁ prasthitavānsa evamuktavān||230||

Now (adhunā) the seeker (sādhakaḥ), after resorting (āśritya) to his firm memory (sva-dṛḍha-smṛtim), was prepared (prasthitavān) to describe (varṇayitum) firstly (prathamam) śaraṇāgati (śaraṇa-āgatim) according to the respectable Vaiṣṇava (oral) tradition (pūjya-vaiṣṇava-sampradāya-anusāreṇa). He (saḥ) said (uktavān) so (evam)||230||


आनुकूल्यस्य सङ्कल्पः प्रातिकूल्यविवर्जनम्।
रक्षिष्यतीति विश्वासो गोप्तृत्वे वरणं तथा॥
आत्मनिक्षेपकार्पण्ये षड्विधा शरणागतिः।...॥१.२६-२७॥

इति यथा श्रीश्रीप्रपन्नजीवनामृत उक्तमिति॥२३१॥
Ānukūlyasya saṅkalpaḥ prātikūlyavivarjanam|
Rakṣiṣyatīti viśvāso goptṛtve varaṇaṁ tathā||
Ātmanikṣepakārpaṇye ṣaḍvidhā śaraṇāgatiḥ|...||1.26-27||

iti yathā śrīśrīprapannajīvanāmṛta uktamiti||231||

"As (yathā) it has been expressed (uktam) in most venerable Prapannajīvanāmṛta (śrī-śrī-prapanna-jīvana-amṛte):

'The sixfold (ṣaḍvidhā) śaraṇāgati (śaraṇa-āgatiḥ) (is constituted by) (1) the definite determination (of accepting only) what is favorable/suitable (ānukūlyasya saṅkalpaḥ), (2) the act of desisting from what is unfavorable/unsuitable (prātikūlya-vivarjanam), (3) confidence that (the Lord) will protect (rakṣiṣyati iti viśvāsaḥ), (4) the act of embracing (Lord's) guardianship (goptṛtve varaṇam) as well as (tathā) (5 and 6) the act of consigning (one's own) self to the care of (the Lord) and poorness of spirit (ātma-nikṣepa-kārpaṇye... iti... iti)||1.26-27||'"||231||


कृष्णकार्ष्णगसद्भक्तिप्रपन्नत्वानुकूलके।
कृत्यत्वनिश्चयश्चानुकूल्यसङ्कल्प उच्यते॥३.१॥

इति तस्मिनेव शास्त्रे श्रीलभक्तिरक्षकश्रीधरदेवगोस्वामिमहाराजेन निबन्ध्रा निगदितमिति॥२३२॥
Kṛṣṇakārṣṇagasadbhaktiprapannatvānukūlake|
Kṛtyatvaniścayaścānukūlyasaṅkalpa ucyate||3.1||

iti tasmineva śāstre śrīlabhaktirakṣakaśrīdharadevagosvāmimahārājena nibandhrā nigaditamiti||232||

"In that very scripture (tasmin eva śāstre), it has been stated (nigaditam) by (its) author, eminent Bhaktirakṣakaśrīdharadevagosvāmimahārāja (śrīla-bhaktirakṣakaśrīdharadevagosvāmimahārājena nibandhrā):

'And (ca) the conviction of carrying out (kṛtyatva-niścayaḥ) (all) that is favorable to the true devotion and surrender to Kṛṣṇa and (His) devotee (kṛṣṇa-kārṣṇaga-sat-bhakti-prapannatva-ānukūlake) is said to be (ucyate) the definite determination (of accepting only) what is favorable/suitable (ānukūlya-saṅkalpaḥ... iti... iti)||3.1||'"||232||


भगवद्भक्तयोर्भक्तेः प्रपत्तेः प्रतिकूलके।
वर्ज्यत्वे निश्चयः प्रातिकूल्यवर्जनमुच्यते॥४.१॥

इति तत्रैवोक्तमपीति॥२३३॥
Bhagavadbhaktayorbhakteḥ prapatteḥ pratikūlake|
Varjyatve niścayaḥ prātikūlyavarjanamucyate||4.1||

iti tatraivoktamapīti||233||

"Right there (tatra eva), it has also been expressed (uktam api):

'The conviction (niścayaḥ) with reference to desisting from (varjyatve) what is unfavorable/unsuitable (pratikūlake) to surrender and devotion (bhakteḥ prapatteḥ) to the Lord and (His) devotee (bhagavat-bhaktayoḥ) is said to be (ucyate) the act of desisting from what is unfavorable/unsuitable (prātikūlya-varjanam... iti... iti)||4.1||'"||233||


रक्षिष्यति हि मां कृष्णो भक्तानां बान्धवश्च सः।
क्षेमं विधास्यतीति यद्विश्वासोऽत्रैव गृह्यते॥५.१॥

इति श्रीश्रीप्रपन्नजीवनामृतेऽप्येतदुपन्यस्तमिति॥२३४॥
Rakṣiṣyati hi māṁ kṛṣṇo bhaktānāṁ bāndhavaśca saḥ|
Kṣemaṁ vidhāsyatīti yadviśvāso'traiva gṛhyate||5.1||

iti śrīśrīprapannajīvanāmṛte'pyetadupanyastamiti||234||

"In most venerable Prapannajīvanāmṛta (śrī-śrī-prapanna-jīvana-amṛte), this (etad) has also been expressed (api... upanyastam):

«Right here (atra eva), confidence (viśvāsaḥ) that (yad) 'Kṛṣṇa (kṛṣṇaḥ) will protect (rakṣiṣyati) me (mām) indeed (hi), and (ca) He (saḥ), the friend (bāndhavaḥ) of the devotees (bhaktānām), will secure welfare and peace (for me) (kṣemam vidhāsyati iti)' is mentioned (gṛhyate... iti... iti)||5.1||»"||234||


हे कृष्ण पाहि मां नाथ कृपयात्मगतं कुरु।
इत्येवं प्रार्थनं कृष्णं प्राप्तुं स्वामिस्वरूपतः॥
गोप्तृत्वे वरणं ज्ञेयं भक्तैर्हृद्यतरं परम्।
प्रपत्त्येकार्थकत्वेन तदङ्गित्वेन तत्स्मृतम्॥६.१-२॥

इति तस्मिनेव ग्रन्थे निबन्ध्रैतदप्युपपादितमिति॥२३५॥
He kṛṣṇa pāhi māṁ nātha kṛpayātmagataṁ kuru|
Ityevaṁ prārthanaṁ kṛṣṇaṁ prāptuṁ svāmisvarūpataḥ||
Goptṛtve varaṇaṁ jñeyaṁ bhaktairhṛdyataraṁ param|
Prapattyekārthakatvena tadaṅgitvena tatsmṛtam||6.1-2||

iti tasmineva granthe nibandhraitadapyupapāditamiti||235||

"This (etad) was also presented (api upapāditam) in this very book (tasmin eva granthe) by (its) author (nibandhrā):

«'Oh (he) Kṛṣṇa (kṛṣṇa), protect me (pāhi mām), oh Lord (nātha), out of compassion (kṛpayā), make (me) be in the Self (ātma-gatam kuru iti)', thus (evam), the supreme (param) (and) most lovely (hṛdyataram) prayer (prārthanam) to obtain (prāptum) Kṛṣṇa (kṛṣṇam) (as one's own) Master by nature (svāmi-svarūpatas) is known (jñeyam) by the devotees (bhaktaiḥ) as the act of embracing (Lord's) guardianship (goptṛtve varaṇam). It (tad) (is) said (smṛtam) to have only one meaning, viz. surrender (prapatti-eka-arthakatvena), (and) to be the chief of that --of the six constituents of śaraṇāgati-- (tad-aṅgitvena... iti... iti)||6.1-2||»"||235||


कृष्णायार्पितदेहस्य निर्ममस्यानहङ्कृतेः।
मनसस्तत्स्वरूपत्वं स्मृतमात्मनिवेदनम्॥७.४॥

इत्यधुना श्रीलभक्तिरक्षकश्रीधरदेवगोस्वामिमहाराजेनात्मनिक्षेप आत्मनिवेदनाख्योऽपि निरूपित इति॥२३६॥
Kṛṣṇāyārpitadehasya nirmamasyānahaṅkṛteḥ|
Manasastatsvarūpatvaṁ smṛtamātmanivedanam||7.4||

ityadhunā śrīlabhaktirakṣakaśrīdharadevagosvāmimahārājenātmanikṣepa ātmanivedanākhyo'pi nirūpita iti||236||

"Now (adhunā), ātmanikṣepa --i.e. the act of consigning (one's own) self to the care of (the Lord)-- (ātma-nikṣepaḥ), also (api) called ātmanivedana (ātma-nivedana-ākhyaḥ), is defined (nirūpitaḥ) by eminent Bhaktirakṣakaśrīdharadevagosvāmimahārāja (śrīla-bhaktirakṣakaśrīdharadevagosvāmimahārājena):

'Ātmanivedana (ātma-nivedanam) is said to be (smṛtam) that (tad) nature (sva-rūpatvam) of someone whose body has been offered (arpita-dehasya) to Kṛṣṇa (kṛṣṇāya) (and) whose mind (manasaḥ) is free from all worldly connections --lit. nirmama means devoid of "mama" or "mine", i.e. devoid of the notion of «this is mine»-- (nirmamasya) (and) from ego --also «from self-conceit»-- (an-ahaṅkṛteḥ... iti... iti)||7.4||'"||236||


भगवन् रक्ष रक्षैवमार्तभावेन सर्वतः।
असमोर्द्ध्वदयासिन्धोर्हरेः कारुण्यवैभवम्॥
स्मरतां च विशेषेण निजातिशोच्यनीचताम्।
भक्तानामार्तिभावस्तु कार्पण्यं कथ्यते बुधैः॥८.१-२॥

इति कार्पण्यमिदानीं निबन्ध्रा वर्णितमिति॥२३७॥
Bhagavan rakṣa rakṣaivamārtabhāvena sarvataḥ|
Asamorddhvadayāsindhorhareḥ kāruṇyavaibhavam||
Smaratāṁ ca viśeṣeṇa nijātiśocyanīcatām|
Bhaktānāmārtibhāvastu kārpaṇyaṁ kathyate budhaiḥ||8.1-2||

iti kārpaṇyamidānīṁ nibandhrā varṇitamiti||237||

"Now (idānīm), kārpaṇya or poorness of spirit (kārpaṇyam) is described (varṇitam) by the author (nibandhrā):

«'Oh Lord (bhagavan), protect, protect (rakṣa rakṣa)', (praying) thus (evam) with an afflicted feeling (ārta-bhāvena), kārpaṇya (kārpaṇyam) is said (kathyate) by the wise (budhaiḥ) to be an emotion of affliction (ārti-bhāvaḥ tu) in the case of the devotees (bhaktānām) who remember (smaratām), in all respects (sarvatas), the Glory/Greatness of the Compassion (kāruṇya-vaibhavaṁ) of Hari (hareḥ) —who is an unequalled and elevated Ocean of Mercy (asama-ūrddhva-dayā-sindhoḥ)—, and (ca) (who) especially (remember) (viśeṣeṇa) their extremely deplorable lowliness (nija-ati-śocya-nīcatām... iti... iti)||8.1-2||»"||237||


शरणागतेः षड्घटकान्वर्णयित्वा साधको भक्तिप्रपत्त्योर्विकासाय दृढमूलाधारस्य साधनसप्तकस्य व्याख्यानं प्रविष्टवान्। स एवमुक्तवान्॥२३८॥
Śaraṇāgateḥ ṣaḍghaṭakānvarṇayitvā sādhako bhaktiprapattyorvikāsāya dṛḍhamūlādhārasya sādhanasaptakasya vyākhyānaṁ praviṣṭavān| Sa evamuktavān||238||

After describing (varṇayitvā) the six constituents (ṣaṭ-ghaṭakān) of śaraṇāgati (śaraṇa-āgateḥ), the seeker (sādhakaḥ) addressed himself (praviṣṭavān) to the explanation (vyākhyānam) of the aggregate of seven sādhana-s (sādhana-saptakasya), which is a firm foundation (dṛḍha-mūla-ādhārasya) for the development (vikāsāya) of devotion and surrender (bhakti-prapattyoḥ). He (saḥ) said (uktavān) so (evam)||238||


विवेकविमोकाभ्यासक्रियाकल्याणानवसादानुद्धर्षा इत्येतन्मम प्रियगुरुणाचरितं साधनसप्तकं विशिष्टाद्वैतवेदान्ते मुक्तिदातृभक्तिप्रपत्तिस्वप्राप्त्याख्यगृहस्येष्टकान्यासं कृतवानिति॥२३९॥
Vivekavimokābhyāsakriyākalyāṇānavasādānuddharṣā ityetanmama priyaguruṇācaritaṁ sādhanasaptakaṁ viśiṣṭādvaitavedānte muktidātṛbhaktiprapattisvaprāptyākhyagṛhasyeṣṭakānyāsaṁ kṛtavāniti||239||

"'Viveka, vimoka, abhyāsa, kriyā, kalyāṇa, anavasāda and anuddharṣa (viveka-vimoka-abhyāsa-kriyā-kalyāṇa-anavasāda-anuddharṣāḥ iti)', this (etad) aggregate of seven sādhana-s (sādhana-saptakam) observed (ācaritam) by my beloved Guru (priya-guruṇā) laid the foundation (iṣṭakānyāsam kṛtavān) of the house called his attainment of devotion and surrender, which are givers or Liberation (mukti-dātṛ-bhakti-prapatti-sva-prāpti-ākhya-gṛhasya) in Viśiṣṭādvaitavedānta (viśiṣṭa-advaita-vedānte... iti)"||239||


भक्त्यनुयायिनो भक्ताः प्रपत्तिअनुयायिनस्तु प्रपन्ना इत्युच्यन्ते। भक्तेर्दुर्लभायाः पुनः पुनरभ्यस्तव्याया अपि प्रपत्तिः सर्वैरतीव सुलभैकवारमेव च क्रियते। इदानीं स साधकः साधनसप्तकं प्रति स्वप्रवचनं प्रवृत्तवान्॥२४०॥
Bhaktyanuyāyino bhaktāḥ prapattianuyāyinastu prapannā ityucyante| Bhakterdurlabhāyāḥ punaḥ punarabhyastavyāyā api prapattiḥ sarvairatīva sulabhaikavārameva ca kriyate| Idānīṁ sa sādhakaḥ sādhanasaptakaṁ prati svapravacanaṁ pravṛttavān||240||

The followers of bhakti --devotion-- (bhakti-anuyāyinaḥ) (are called) bhakta-s --i.e. devotees-- (bhaktāḥ), while (tu) the followers of prapatti --surrender-- (prapatti-anuyāyinaḥ) are said to be (ucyante) prapanna-s --i.e. people who have surrendered-- (prapannāḥ iti). Although bhakti is hard to attain and must be practiced over and over again (bhakteḥ durlabhāyāḥ punar punar abhyastavyāyāḥ api), prapatti (prapattiḥ) is extremely easy to attain (atīva sulabhā) by everybody (sarvaiḥ), and (ca) it is performed (kriyate) only once (eka-vāram eva). Now (idānīm), the seeker (saḥ sādhakaḥ) continued (pravṛttavān) with his dissertation (sva-pravacanam) about the aggregate of seven sādhana-s (sādhana-saptakam prati)||240||


आहारशुद्धौ सत्त्वशुद्धिः सत्त्वशुद्धौ ध्रुवस्मृतिरिति स्थित्यान्नविषये विवेक इति प्रथमसाधनं विवेकाह्वयमिति॥२४१॥
Āhāraśuddhau sattvaśuddhiḥ sattvaśuddhau dhruvasmṛtiriti sthityānnaviṣaye viveka iti prathamasādhanaṁ vivekāhvayamiti||241||

"The first sādhana (prathama-sādhanam) called viveka (viveka-āhvayam) (is) discernment (vivekaḥ) about food (anna-viṣaye... iti) according to the maxim (sthityā) 'When there is purity in the food (āhāra-śuddhau) there is purity of mind (sattva-śuddhiḥ), when there is purity of mind (sattva-śuddhau) the recollection (of the Lord) is steady (dhruva-smṛtiḥ iti... iti)'"||241||


कामक्रोधविषये मुक्तिरिति द्वितीयसाधनं विमोकाह्वयमिति॥२४१॥
Kāmakrodhaviṣaye muktiriti dvitīyasādhanaṁ vimokāhvayamiti||242||

"The second sādhana (dvitīya-sādhanam) called vimoka (vimoka-āhvayam) (is) freedom (muktiḥ) with regard to desire and wrath (kāma-krodha-viṣaye... iti... iti)"||242||


परमात्मरूपान्तर्व्यापिविषये निरन्तरध्यानमिति तृतीयसाधनं विवेकविमोकमूलकाभ्यासाह्वयमिति॥२४३॥
Paramātmarūpāntarvyāpiviṣaye nirantaradhyānamiti tṛtīyasādhanaṁ vivekavimokamūlakābhyāsāhvayamiti||243||

"The third sādhana (tṛtīya-sādhanam) called abhyāsa —which springs from viveka and vimoka—(viveka-vimoka-mūlaka-abhyāsa-āhvayam) (is) constant meditation (nirantara-dhyānam) with respect to the indweller, i.e. Paramātmā (paramātma-rūpa-antarvyāpi-viṣaye... iti... iti)"||243||


ब्रह्मपितृदैवभूतनारायणनामकपञ्चमहायज्ञात्मकं चतुर्थसाधनं क्रियोच्यते च यथाशक्ति क्रियत इति॥२४४॥
Brahmapitṛdaivabhūtanārāyaṇanāmakapañcamahāyajñātmakaṁ caturthasādhanaṁ kriyocyate ca yathāśakti kriyata iti||244||

"The fourth sādhana (caturtha-sādhanam) consisting of the five great sacrifices called brahma --study of Brahma or Vedic literature--, pitṛ --offering food, etc. to forefathers--, daiva --performing fire sacrifices for the gods--, bhūta --offering food to other beings, e.g. to animals-- and nārāyaṇa --hospitality with reference to guests-- (brahma-pitṛ-daiva-bhūta-nārāyaṇa-nāmaka-pañca-mahā-yajña-ātmakam) is said to be (ucyate) kriyā (kriyā) and (ca) is performed (kriyate) according to one's capacity (yathāśakti... iti)"||244||


सत्यार्जवदयादानाहिंसात्मकं पञ्चमसाधनं कल्याणमुच्यत इति॥२४५॥
Satyārjavadayādānāhiṁsātmakaṁ pañcamasādhanaṁ kalyāṇamucyata iti||245||

"The fifth sādhana (pañcama-sādhanam) consisting of truthfulness, honesty/rectitude, compassion, charity and harmlessness (satya-ārjava-dayā-dāna-ahiṁsā-ātmakam) is called (ucyate) kalyāṇa (kalyāṇam... iti)"||245||


विषादावसन्नतामुक्तिरूपकं षष्ठसाधनमनवसादनामकमिति॥२४६॥
Viṣādāvasannatāmuktirūpakaṁ ṣaṣṭhasādhanamanavasādanāmakamiti||246||

"The sixth sādhana (ṣaṣṭha-sādhanam) known as anavasāda (anavasāda-nāmakam) is freedom from despondency and dejection (viṣāda-avasannatā-mukti-rūpakam... iti)"||246||


अतिसन्तोषासन्तोषयोरन्तरालरूपपरमहर्षमुक्तिमयं सप्तमसाधनमनुद्धर्षाभिधानमिति॥२४७॥
Atisantoṣāsantoṣayorantarālarūpaparamaharṣamuktimayaṁ saptamasādhanamanuddharṣābhidhānamiti||247||

"The seventh sādhana (saptama-sādhanam) called anuddharṣa (anuddharṣa-abhidhānam) consists of freedom from exultation, which --viz. anuddharṣa or freedom from exultation-- is an interval --i.e. a middle point-- (antarāla-rūpa-paramaharṣa-mukti-mayam) between excessive satisfaction and displeasure (ati-santoṣa-asantoṣayoḥ... iti)"||247||


विशिष्टाद्वैतवेदान्तस्य स्वज्ञानेनापि च स्वगुरुं प्रत्यगाधप्रेम्णा चाशेषेण मत्त इदानीमस्मिन्गुर्वर्थदर्शने विश्वोत्पत्तिविज्ञानयोर्विषये साधको वक्तुमारब्धवान्॥२४८॥
Viśiṣṭādvaitavedāntasya svajñānenāpi ca svaguruṁ pratyagādhapremṇā cāśeṣeṇa matta idānīmasmingurvarthadarśane viśvotpattivijñānayorviṣaye sādhako vaktumārabdhavān||248||

Completely (aśeṣeṇa) intoxicated (mattaḥ) by his own knowledge (sva-jñānena) about Viśiṣṭādvaitavedānta (viśiṣṭa-advaita-vedāntasya) as well as (api ca... ca) by a deep love (agādha-premṇā) for his own Guru (sva-gurum prati), now (idānīm) the seeker (sādhakaḥ) started (ārabdhavān) to speak (vaktum) about cosmogony and cosmology (viśva-utpatti-vijñānayoḥ viṣaye) in this important philosophy (asmin gurvartha-darśane)||248||


मया पूर्वोक्तवदस्मिन्वेदान्तप्रकार ईश्वरश्चिदचिच्चेति वास्तवत्वत्रयं श्रीमद्रामानुजेन प्रतिपादितम्। तेषां प्रथमवास्तवत्वमीश्वरशब्दितं परव्यूहविभवान्तर्याम्यर्चानामकपञ्चाकृत्यात्मकमिति॥२४९॥
Mayā pūrvoktavadasminvedāntaprakāra īśvaraścidacicceti vāstavatvatrayaṁ śrīmadrāmānujena pratipāditam| Teṣāṁ prathamavāstavatvamīśvaraśabditaṁ paravyūhavibhavāntaryāmyarcānāmakapañcākṛtyātmakamiti||249||

"As I said before (mayā pūrva-ukta-vat), in this type of Vedānta (asmin vedānta-prakāre), three realities (vāstavatva-trayam) have been postulated (pratipāditam) by venerable Rāmānuja (śrīmat-rāmānujena): 'Lord, individuals and matter (īśvaraḥ cit acit ca iti)'. Of those (teṣām), the first reality (prathama-vāstavatvam) known as the Lord (īśvara-śabditam) consists of five aspects called Para, Vyūha, Vibhava, Antaryāmī and Arcā --viz. supreme, emanation, incarnation, indweller and sacred idol, respectively-- (para-vyūha-vibhava-antaryāmi-arcā-nāmaka-pañca-ākṛti-ātmakam iti)"||249||


पर ऐश्वर्यशक्तिबलज्ञानतेजस्वीर्यनामधेयषड्धर्मयुतः सगुणब्रह्माभिधानोऽपीश्वरोऽवश्यमिति॥२५०॥
Para aiśvaryaśaktibalajñānatejasvīryanāmadheyaṣaḍdharmayutaḥ saguṇabrahmābhidhāno'pīśvaro'vaśyamiti||250||

"In Para (pare), the Lord (īśvaraḥ), also (api) known as Brahma with attributes (saguṇa-brahma-abhidhānaḥ), has indeed six qualities called Lordship, Power, Strength, Knowledge, Splendor and Virility (aiśvarya-śakti-bala-jñāna-tejas-vīrya-nāmadheya-ṣaṭ-dharma-yutaḥ... avaśyam iti)"||250||


ईश्वराच्च चत्वारो वासुदेवसङ्कर्षणप्रद्युम्नानिरुद्धनामानो व्यूहा आविष्क्रियन्त इति॥२५१॥
Īśvarācca catvāro vāsudevasaṅkarṣaṇapradyumnāniruddhanāmāno vyūhā āviṣkriyanta iti||251||

"And (ca) from the Lord (īśvarāt) four (catvāraḥ) Vyūha-s (vyūhāḥ) called Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha (vāsudeva-saṅkarṣaṇa-pradyumna-aniruddha-nāmānaḥ) are manifested (āviṣkriyante iti)"||251||


अधुना साधकः सर्वदा स्वेष्टगुरुं स्मरन्प्रत्येकं व्युहान्स्वस्वधर्मोपव्यूहैः सह वर्णयितुं प्रवृत्तवानेव॥२५२॥
Adhunā sādhakaḥ sarvadā sveṣṭaguruṁ smaranpratyekaṁ vyuhānsvasvadharmopavyūhaiḥ saha varṇayituṁ pravṛttavāneva||252||

Now (adhunā) the seeker (sādhakaḥ), while remembering (smaran) always (sarvadā) his prized Guru (sva-iṣṭa-gurum), proceeded (pravṛttavān eva) to describe (varṇayitum) each of the Vyūha-s (pratyekam vyuhān) together with (saha) their respective qualities and subvyūha-s --also called "vyūhāntara-s"-- (sva-sva-dharma-upavyūhaiḥ)||252||


वासुदेवो नाम प्रथमव्यूहः पुरुषसञ्ज्ञोऽपि तुरीयप्रतिनिधिर्भूतः सत्ययुगसम्बद्ध ईश्वरस्य षड्धर्मयुक्तश्च केशवो माधवो नारायणश्चेति तस्योपव्यूहा इति॥२५३॥
Vāsudevo nāma prathamavyūhaḥ puruṣasañjño'pi turīyapratinidhirbhūtaḥ satyayugasambaddha īśvarasya ṣaḍdharmayuktaśca keśavo mādhavo nārāyaṇaśceti tasyopavyūhā iti||253||

"The first Vyūha (prathama-vyūhaḥ) called (nāma) Vāsudeva (vāsudevaḥ) —also (api) known as Puruṣa --the Cosmic Person-- (puruṣa-sañjñaḥ)—, represents Turīya --or also Turya, the fourth state of consciousness-- (turīya-pratinidhiḥ bhūtaḥ), is associated with Satyayuga --the age of truth, the golden age-- (satya-yuga-sambaddhaḥ), has the six qualities (ṣaṭ-dharma-yuktaḥ) of the Lord (īśvarasya), and (ca) its (tasya) subvyūha-s (upavyūhāḥ) (are) 'Keśava (keśavaḥ), Mādhava (mādhavaḥ) and (ca) Nārāyaṇa (nārāyaṇaḥ... iti... iti)'"||253||


वासुदेवात्सङ्कर्षणो नाम द्वितीयव्यूहो व्योमसञ्ज्ञोऽपि विश्वसंहर्ता शास्त्रप्रस्तावको यः सुषुप्तिप्रतिनिधिर्भूतस्त्रेतायुगसम्बद्धो ज्ञानबले इतीश्वरस्य द्विधर्मयुक्तश्च गोविन्दो विष्णुर्मधुसूदनश्चेति तस्योपव्यूहा इति॥२५४॥
Vāsudevātsaṅkarṣaṇo nāma dvitīyavyūho vyomasañjño'pi viśvasaṁhartā śāstraprastāvako yaḥ suṣuptipratinidhirbhūtastretāyugasambaddho jñānabale itīśvarasya dvidharmayuktaśca govindo viṣṇurmadhusūdanaśceti tasyopavyūhā iti||254||

"From Vāsudeva (vāsudevāt) (there is) the second Vyūha (dvitīya-vyūhaḥ) called (nāma) Saṅkarṣaṇa (saṅkarṣaṇaḥ) —also (api) known as Vyoma --the Ether-- (vyoma-sañjñaḥ)—, the destroyer of the universe (viśva-saṁhartā), the propounder of the scriptures (śāstra-prastāvakaḥ), who (yaḥ) represents deep sleep (suṣupti-pratinidhiḥ bhūtaḥ), is associated with Tretāyuga --the age of triads, the silver age-- (tretā-yuga-sambaddhaḥ), has two qualities (dvi-dharma-yuktaḥ) of the Lord (īśvarasya) —viz. Knowledge and Strength (jñāna-bale iti)— and (ca) its (tasya) subvyūha-s (upavyūhāḥ) (are) 'Govinda (govindaḥ), Viṣṇu (viṣṇuḥ) and (ca) Madhusūdana (madhusūdanaḥ... iti... iti)'"||254||


सङ्कर्षणात्प्रद्युम्नो नाम तृतीयव्यूहो नादसञ्ज्ञोऽपि विश्वसष्टा सर्वधर्मप्रवर्तको यः स्वप्नप्रतिनिधिर्भूतो द्वापरयुगसम्बद्ध ऐश्वर्यवीर्ये इतीश्वरस्य द्विधर्मयुक्तश्च त्रिविक्रमो श्रीधरो वामनश्चेति तस्योपव्यूहा इति॥२५५॥
Saṅkarṣaṇātpradyumno nāma tṛtīyavyūho nādasañjño'pi viśvasaṣṭā sarvadharmapravartako yaḥ svapnapratinidhirbhūto dvāparayugasambaddha aiśvaryavīrye itīśvarasya dvidharmayuktaśca trivikramo śrīdharo vāmanaśceti tasyopavyūhā iti||255||

"From Saṅkarṣaṇa (saṅkarṣaṇāt) (there is) the third Vyūha (tṛtīya-vyūhaḥ) called (nāma) Pradyumna (pradyumnaḥ) —also (api) known as Nāda --the Sound-- (nāda-sañjñaḥ)—, the creator of the universe (viśva-saṣṭā), the one who introduces all the religious duties (sarva-dharma-pravartakaḥ), who (yaḥ) represents dreaming (svapna-pratinidhiḥ bhūtaḥ), is associated with Dvāparayuga --the age with the number two, the bronze age-- (dvāpara-yuga-sambaddhaḥ), has two qualities (dvi-dharma-yuktaḥ) of the Lord (īśvarasya) —viz. Lordship and Virility (aiśvarya-vīrye iti)— and (ca) its (tasya) subvyūha-s (upavyūhāḥ) (are) 'Trivikrama (trivikramaḥ), Śrīdhara (śrīdharaḥ) and (ca) Vāmana (vāmanaḥ... iti... iti)'"||255||


प्रद्युम्नादनिरुद्धो नाम चतुर्थव्यूहो हंससञ्ज्ञोऽपि विश्वपालको मुक्त्युपदेशविस्तारी सर्वविभवकारणो यो जाग्रत्प्रतिनिधिर्भूतः कलियुगसम्बद्धः शक्तितेजसी इतीश्वरस्य द्विधर्मयुक्तश्च हृषिकेशो पद्मनाभो दामोदरश्चेति तस्योपव्यूहा इति॥२५६॥
Pradyumnādaniruddho nāma caturthavyūho haṁsasañjño'pi viśvapālako muktyupadeśavistārī sarvavibhavakāraṇo yo jāgratpratinidhirbhūtaḥ kaliyugasambaddhaḥ śaktitejasī itīśvarasya dvidharmayuktaśca hṛṣikeśo padmanābho dāmodaraśceti tasyopavyūhā iti||256||

"From Pradyumna (pradyumnāt) (there is) the fourth Vyūha (caturtha-vyūhaḥ) called (nāma) Aniruddha (aniruddhaḥ) —also (api) known as Haṁsa --the Swan-- (haṁsa-sañjñaḥ)—, the protector of the universe (viśva-saṣṭā), the one who spreads the teachings about Liberation (mukti-upadeśa-vistārī), the cause of all the divine incarnations (sarva-vibhava-kāraṇaḥ), who (yaḥ) represents wakefulness (jāgrat-pratinidhiḥ bhūtaḥ), is associated with Kaliyuga --the age of quarrel, the iron age-- (kali-yuga-sambaddhaḥ), has two qualities (dvi-dharma-yuktaḥ) of the Lord (īśvarasya) —viz. Power and Splendor (śakti-tejasī iti)— and (ca) its (tasya) subvyūha-s (upavyūhāḥ) (are) 'Hṛṣīkeśa (hṛṣikeśaḥ), Padmanābha (padmanābhaḥ) and (ca) Dāmodara (dāmodaraḥ... iti... iti)'"||256||


अनिरुद्धाद्दश विभावा अवतारप्रोक्ता अपि मत्स्यः कूर्मो वराहो नृसिंहो वामनः परशुरामो रामचन्द्रः कृष्णो बुद्धश्च कल्किरिति क्रमेणेमानि तेषां नामानीति॥२५७॥
Aniruddhāddaśa vibhāvā avatāraproktā api matsyaḥ kūrmo varāho nṛsiṁho vāmanaḥ paraśurāmo rāmacandraḥ kṛṣṇo buddhaśca kalkiriti krameṇemāni teṣāṁ nāmānīti||257||

"From Aniruddha (aniruddhāt) (there are) ten (daśa) vibhava-s or divine incarnations (vibhāvāḥ) —also (api) called avatāra-s (avatāra-proktāḥ)—. These (imāni) (are) their (teṣām) names (nāmāni) in succession (krameṇa): '(1) Matsya (matsyaḥ), (2) Kūrma (kūrmaḥ), (3) Varāha (varāhaḥ), (4) Nṛsiṁha (nṛsiṁhaḥ), (5) Vāmana (vāmanaḥ), (6) Paraśurāma (paraśurāmaḥ), (7) Rāmacandra (rāmacandraḥ), (8) Kṛṣṇa (kṛṣṇaḥ), (9) Buddha (buddhaḥ) and (ca) (10) Kalki (kalkiḥ iti... iti)'"||257||


मत्स्यः कूर्मो वराहो नृसिंहो वामनः परशुरामो रामचन्द्रो बलभद्रः कृष्णश्च कल्किरिति क्रमेणैव दशावतारमालां भिन्नरूपेणान्ये व्यवस्थापयन्त इति॥२५८॥
Matsyaḥ kūrmo varāho nṛsiṁho vāmanaḥ paraśurāmo rāmacandro balabhadraḥ kṛṣṇaśca kalkiriti krameṇaiva daśāvatāramālāṁ bhinnarūpeṇānye vyavasthāpayanta iti||258||

"Others (anye) arrange (vyavasthāpayantaḥ) differently (bhinna-rūpeṇa) the series of ten avatāra-s (daśa-avatāra-mālām): '(1) Matsya (matsyaḥ), (2) Kūrma (kūrmaḥ), (3) Varāha (varāhaḥ), (4) Nṛsiṁha (nṛsiṁhaḥ), (5) Vāmana (vāmanaḥ), (6) Paraśurāma (paraśurāmaḥ), (7) Rāmacandra (rāmacandraḥ), (8) Balabhadra (balabhadraḥ), (9) Kṛṣṇa (kṛṣṇaḥ) and (ca) (10) Kalki (kalkiḥ iti)', in succession (krameṇa eva... iti)"||258||


मत्स्यः कूर्मो वराहो नृसिंहो वामनः परशुरामो रामचन्द्रो बलभद्रो बुद्धश्च कल्किरिति क्रमेण दशावतारशृङ्खलं व्यवस्थापितुमप्यन्यप्रकारोऽस्तीति॥२५९॥
Matsyaḥ kūrmo varāho nṛsiṁho vāmanaḥ paraśurāmo rāmacandro balabhadro buddhaśca kalkiriti krameṇa daśāvatāraśṛṅkhalaṁ vyavasthāpitumapyanyaprakāro'stīti||259||

"There is (asti) also (api) another way (anya-prakāraḥ) of arranging (vyavasthāpitum) the series of ten avatāra-s (daśa-avatāra-śṛṅkhalam): '(1) Matsya (matsyaḥ), (2) Kūrma (kūrmaḥ), (3) Varāha (varāhaḥ), (4) Nṛsiṁha (nṛsiṁhaḥ), (5) Vāmana (vāmanaḥ), (6) Paraśurāma (paraśurāmaḥ), (7) Rāmacandra (rāmacandraḥ), (8) Balabhadra (balabhadraḥ), (9) Buddha (buddhaḥ) and (ca) (10) Kalki (kalkiḥ iti)', in succession (krameṇa... iti)"||259||


इहसमये स साधको विभवानां विषय उपदेशादप्रतिमहर्षपूर्णहृदयेनैकैकमवतारान्संक्षेपेण वर्णयितुं प्रवृत्तवानेव॥२६०॥
Ihasamaye sa sādhako vibhavānāṁ viṣaya upadeśādapratimaharṣapūrṇahṛdayenaikaikamavatārānsaṁkṣepeṇa varṇayituṁ pravṛttavāneva||260||

Now (ihasamaye), the seeker (saḥ sādhakaḥ), with his heart full of incomparable delight (apratima-harṣa-pūrṇa-hṛdayena) due to the teaching (upadeśāt) about the vibhava-s or divine incarnations (vibhavānām viṣaye), proceeded (pravṛttavān eva) to describe (varṇayitum) succinctly (saṁkṣepeṇa) each of the avatāra-s (ekaikam avatārān)||260||


वैवस्वताख्यस्य सप्तममनोर्यमभ्रातुः श्राद्धदेवनामधेयस्यापि राज्ये भूर्लोको भ्रष्टो भूत्वा महाभूतसम्प्लवेनावमृष्टो वैवस्वतश्च स्वयं स्वकुटुम्बेन सह सप्तऋषयः केचित्पशव इत्यादयो रज्जुप्रभूतश्रीशेषसहायेन शृङ्गमत्स्यरूपेण भगवता विष्णुना त्राताः। सर्वाण्यन्यानि तु भूतान्यखिलेनानश्यन्तेति॥२६१॥
Vaivasvatākhyasya saptamamanoryamabhrātuḥ śrāddhadevanāmadheyasyāpi rājye bhūrloko bhraṣṭo bhūtvā mahābhūtasamplavenāvamṛṣṭo vaivasvataśca svayaṁ svakuṭumbena saha saptaṛṣayaḥ kecitpaśava ityādayo rajjuprabhūtaśrīśeṣasahāyena śṛṅgamatsyarūpeṇa bhagavatā viṣṇunā trātāḥ| Sarvāṇyanyāni tu bhūtānyakhilenānaśyanteti||261||

"During the reign (rājye) of the seventh Manu (saptama-manoḥ), the brother of Yama --the god of death-- (yama-bhrātuḥ) called Vaivasvata (vaivasvata-ākhyasya) —also (api) known as Śrāddhadeva (śrāddhadeva-nāmadheyasya)— , the earth (bhūr-lokaḥ), having become (bhūtvā) corrupt (bhraṣṭaḥ), was swept away (avamṛṣṭaḥ) by a huge deluge (mahā-bhūtasamplavena), and (ca) Vaivasvata (vaivasvataḥ) himself (svayam) along with (saha) his family (sva-kuṭumbena), the seven Seers (sapta-ṛṣayaḥ), some (kecid) animals (paśavaḥ), etc. (iti-ādayaḥ) were saved (trātāḥ) by Lord Viṣṇu (bhagavatā viṣṇunā) in the form of a horned Fish (śṛṅga-matsya-rūpeṇa) with the help of venerable Śeṣa transformed into a rope (rajju-prabhūta-śrī-śeṣa-sahāyena). However (tu) all (sarvāṇi) the other (anyāni) living beings (bhūtāni) were completely destroyed (akhilena anaśyanta iti)"||261||


भगवान्विष्णुः स्वपृष्ठेन मन्दरपर्वतं वहितुं कूर्म इव प्रादुर्भूतोऽपि। क्षीरसमुद्रस्य मन्थनार्थं स पर्वतो मन्थनदण्डवदयुज्यत शिवस्य च सर्पो वासुकिनामको मन्थगुणीकृतः। कूर्मस्य च पृष्ठे मन्दरगिरिः परिभ्रमन्मथनमेव युगपद्देवैरसुरैश्च कृतम्। अन्ते तत्क्षीरसागराद्धालाहलविषरत्नामृतेत्यादयो भिन्नार्था उद्भवितुमारब्धवन्त इति॥२६२॥
Bhagavānviṣṇuḥ svapṛṣṭhena mandaraparvataṁ vahituṁ kūrma iva prādurbhūto'pi| Kṣīrasamudrasya manthanārthaṁ sa parvato manthanadaṇḍavadayujyata śivasya ca sarpo vāsukināmako manthaguṇīkṛtaḥ| Kūrmasya ca pṛṣṭhe mandaragiriḥ paribhramanmathanameva yugapaddevairasuraiśca kṛtam| Ante tatkṣīrasāgarāddhālāhalaviṣaratnāmṛtetyādayo bhinnārthā udbhavitumārabdhavanta iti||262||

"Lord (bhagavān) Viṣṇu (viṣṇuḥ) also (api) appeared (prādurbhūtaḥ) like (iva) a Tortoise (kūrmaḥ) to carry (vahitum) Mount Mandara (mandara-parvatam) on His back (sva-pṛṣṭhena). In order to churn the Ocean of Milk (kṣīra-samudrasya manthana-artham), that Mountain (saḥ parvataḥ) was used (ayujyata) as a churning-stick (manthana-daṇḍa-vat) and (ca) the Snake (sarpaḥ) of Śiva (śivasya) called Vāsuki (vāsuki-nāmakaḥ) became a churning-cord (mantha-guṇī-kṛtaḥ). And (ca) while the Mount Mandara revolved (mandara-giriḥ paribhraman) on the back (pṛṣṭhe) of the Tortoise (kūrmasya), the very process of churning (manthanam eva) was carried out (kṛtam) by gods (devaiḥ) and (ca) demons (asuraiḥ) simultaneously (yugapad). Finally (ante), various objects (bhinna-arthāḥ) such as the poison (known as) Hālāhala, gems, Nectar, etc. (hālāhala-viṣa-ratna-amṛta-iti-ādayaḥ) started (ārabdhavantaḥ) to emerge (udbhavitum) from that Ocean of Milk (tad-kṣīra-sāgarāt... iti)"||262||


हिरण्याक्षाख्यासुरापहृतायां गर्भोदकतद्बलवदसुरगूढायां भूदेव्यां तस्याः परित्राणाय भगवान्विष्णुर्वराहरूपेण प्रादुर्भूतवान्। वराहः सुचिरप्रयुद्धानन्तरेऽमुमसुरं हत्वा तत्समुद्राद्भूदेवीं निष्कृष्य स्वदंष्ट्रयोरुपर्युत्थाप्य स्वस्थाने तां पुनः स्थापितवानिति॥२६३॥
Hiraṇyākṣākhyāsurāpahṛtāyāṁ garbhodakatadbalavadasuragūḍhāyāṁ bhūdevyāṁ tasyāḥ paritrāṇāya bhagavānviṣṇurvarāharūpeṇa prādurbhūtavān| Varāhaḥ suciraprayuddhānantare'mumasuraṁ hatvā tatsamudrādbhūdevīṁ niṣkṛṣya svadaṁṣṭrayoruparyutthāpya svasthāne tāṁ punaḥ sthāpitavāniti||263||

"When the goddess Earth was stolen by the demon called Hiraṇyākṣa and hidden by that powerful demon in the Primordial Ocean (hiraṇyākṣa-ākhya-asura-apahṛtāyām garbha-udaka-tad-balavat-asura-gūḍhāyām bhū-devyām), Lord (bhagavān) Viṣṇu (viṣṇuḥ) appeared (prādurbhūtavān) in the form of a Boar (varāha-rūpeṇa) to rescue her (tasyāḥ paritrāṇāya). The Boar (varāhaḥ), having killed (hatvā) that (amum) demon (asuram) after a very long fight (sucira-prayuddha-anantare), drew the goddess Earth out (bhū-devīm niṣkṛṣya) of that Ocean (tad-samudrāt), lifted (her) (utthāpya) on his own tusks (sva-daṁṣṭrayoḥ upari) (and) placed (sthāpitavān) her (tām) again (punar) in her position (sva-sthāne... iti)"||263||


हिरण्यकशिपुनामा शक्तिशाल्यसुरो बहुवारं विष्णुमहाभक्तं प्रह्लादाभिधानं स्वपुत्रं हन्तुं व्यवसितवान्। ततः परं भगवान्विष्णुरेव स्तम्भान्नृसिंहरूपेणाविर्भूतवान्। हिरण्यकशिपुं चान्यान्बहून्दुष्टासुरान्हत्वा धर्मं नृसिंहः पूर्वस्थितिमानीतवानेवेति॥२६४॥
Hiraṇyakaśipunāmā śaktiśālyasuro bahuvāraṁ viṣṇumahābhaktaṁ prahlādābhidhānaṁ svaputraṁ hantuṁ vyavasitavān| Tataḥ paraṁ bhagavānviṣṇureva stambhānnṛsiṁharūpeṇāvirbhūtavān| Hiraṇyakaśipuṁ cānyānbahūnduṣṭāsurānhatvā dharmaṁ nṛsiṁhaḥ pūrvasthitimānītavāneveti||264||

"The powerful demon (śaktiśāli-asuraḥ) known as Hiraṇyakaśipu (hiraṇyakaśipu-nāmā) attempted (vyavasitavān) many times (bahu-vāram) to kill (hantum) his own son (sva-putram) called Prahlāda (prahlāda-abhidhānam) —who was a great devotee of Viṣṇu (viṣṇu-mahā-bhaktam)—. After that (tatas param), Lord Viṣṇu Himself (bhagavān viṣṇuḥ eva) appeared (āvirbhūtavān) from a pillar (stambhāt) in the form of Man-Lion (nṛsiṁha-rūpeṇa). After killing (hatvā) Hiraṇyakaśipu (hiraṇyakaśipum) and (and) many (bahūn) other (anyān) wicked demons (duṣṭa-asurān), the Man-Lion (nṛsiṁhaḥ) restored (pūrva-sthitim ānītavān eva) Dharma (dharmam... iti)"||264||


यतः सर्वासुरजातिर्नृसिंहक्रोधेनाशेषतो विनशितुं तर्जिता ततः प्रह्लादो ब्रह्मणा प्रेरितो श्रीमन्नृसिंहस्य सम्मुखे तं शामयितुं स्तोत्राणि गीतवान्। तथाहि स प्रार्थनामियामुक्तवानिति॥२६५॥
Yataḥ sarvāsurajātirnṛsiṁhakrodhenāśeṣato vinaśituṁ tarjitā tataḥ prahlādo brahmaṇā prerito śrīmannṛsiṁhasya sammukhe taṁ śāmayituṁ stotrāṇi gītavān| Tathāhi sa prārthanāmiyāmuktavāniti||265||

"As (yatas) the whole race of the demons (sarva-asura-jātiḥ) was threatened (tarjitā) with utter destruction (aśeṣatas vinaśitum) by the wrath of the Man-Lion (nṛsiṁha-krodhena), Prahlāda (tatas prahlādaḥ), incited (preritaḥ) by Brahmā (brahmaṇā), sang (gītavān) hymns (stotrāṇi) in front of (sammukhe) the venerable Man-Lion (śrīmat-nṛsiṁhasya) in order to appease Him (tam śāmayitum). For instance (tathāhi), he (saḥ) pronounced (uktavān) this (iyām) prayer (prārthanām... iti)"||265||


नमस्ते नरसिंहाय प्रह्लादाह्लाददायिने।
हिरण्यकशिपोर्वक्षःशिलाटङ्कनखालये॥
इतो नृसिंहः परतो नृसिंहो यतो यतो यामि ततो नृसिंहः।
बहिर्नृसिंहो हृदये नृसिंहो नृसिंहमादिं शरणं प्रपद्य इति॥२६६॥

Namaste narasiṁhāya prahlādāhlādadāyine|
Hiraṇyakaśiporvakṣaḥśilāṭaṅkanakhālaye||
Ito nṛsiṁhaḥ parato nṛsiṁho yato yato yāmi tato nṛsiṁhaḥ|
Bahirnṛsiṁho hṛdaye nṛsiṁho nṛsiṁhamādiṁ śaraṇaṁ prapadya iti||266||

"«Salutation (namas) to You (te), Man-Lion (narasiṁhāya), who give joy to Prahlāda (prahlāda-āhlāda-dāyine), (and) whose rows of nails (are like) chisels on the stone-like chest (vakṣas-śilā-ṭaṅka-nakha-ālaye) of Hiraṇyakaśipu (hiraṇyakaśipoḥ). The Man-Lion (nṛsiṁhaḥ) (is) here (itas), the Man-Lion (nṛsiṁhaḥ) (is) over there (paratas). Wherever (yatas yatas) I go (yāmi), the Man-Lion (nṛsiṁhaḥ) (is) there (tatas). The Man-Lion (nṛsiṁhaḥ) (is) outside (bahis), the Man-Lion (nṛsiṁhaḥ) (is) in the heart (hṛdaye). I take refuge (śaraṇam prapadye) in the primordial Man-Lion (nṛsiṁham ādim... iti)»"||266||


दैत्यपतिर्महाबलिः प्रह्लादपौत्रो विरोचनपुत्रश्चेन्द्रदेवं पराजितवांस्ततः पश्चाद्भगवान्विष्णुरिन्द्रस्य शक्तिं पुनः स्थापयितुं वामनरूपेण प्रादुर्भूतः। एकदा वामनो युवब्राह्मणाकृतिः स्थानं गतवान्यत्र बलिः स्वगुरुश्च यज्ञमकुरुताम्। यतो बलिर्ब्राह्मणेभ्यो भैक्षाणि दत्तवांस्ततोऽहं तव कथं साहाय्यं करोमीति स वामनं शीघ्रं पृष्टवानिति॥२६७॥
Daityapatirmahābaliḥ prahlādapautro virocanaputraścendradevaṁ parājitavāṁstataḥ paścādbhagavānviṣṇurindrasya śaktiṁ punaḥ sthāpayituṁ vāmanarūpeṇa prādurbhūtaḥ| Ekadā vāmano yuvabrāhmaṇākṛtiḥ sthānaṁ gatavānyatra baliḥ svaguruśca yajñamakurutām| Yato balirbrāhmaṇebhyo bhaikṣāṇi dattavāṁstato'haṁ tava kathaṁ sāhāyyaṁ karomīti sa vāmanaṁ śīghraṁ pṛṣṭavāniti||267||

"After the great Bali (mahā-baliḥ... tatas paścāt), the sovereign of the demons (daitya-pati) —Prahlāda's grandson (prahlāda-pautraḥ) and (ca) Virocana's son (virocana-putraḥ)— defeated (parājitavān) god Indra (indra-devam), Lord (bhagavān) Viṣṇu (viṣṇuḥ) appeared (prādurbhūtaḥ) in the form of a Dwarf (vāmana-rūpeṇa) in order to restore Indra to power (indrasya śaktim punaḥ sthāpayitum). One day (ekadā), the Dwarf (vāmanaḥ), with the appearance of a young brāhmaṇa --i.e. a priest-- (yuva-brāhmaṇa-ākṛtiḥ), went (gatavān) to the place (sthānam) where (yatra) Bali (baliḥ) and (ca) his Guru (sva-guruḥ) were performing (akurutām) a sacrifice (yajñam). Since (yatas) Bali (baliḥ) was giving (dattavān) alms (bhaikṣāṇi) to the brāhmaṇa-s (brāhmaṇebhyaḥ), he (saḥ) quickly (śīghram) asked (pṛṣṭavān) the Dwarf (vāmanam): 'How (katham) can I help (aham... sāhāyyam karomi) you (tava... iti... iti)?'"||267||


अहं धनं नेच्छाम्यपि तु याहं पदत्रयेण व्याप्तुं शक्तः केवलं तां भूमिमिच्छामीति वामनोऽवदत्। बलिस्तस्मै तद्दातुमुपगतवान्। तर्हि वामनः श्रीत्रिविक्रमातिबृहद्रूपं गृहीत्वा रोदसीं पदद्वयेन व्याप्तवान्। ततो बलेरभ्यर्थनया त्रिविक्रमो दैत्यपतेः शिरस्येव तृतीयपदन्यासं कृतवांस्तं च पातालं प्रत्यधोऽप्रेरयत्। एवमिन्द्रश्चान्ये सर्वे देवाः स्वर्गं प्रतिलब्धवन्त इति॥२६८॥
Ahaṁ dhanaṁ necchāmyapi tu yāhaṁ padatrayeṇa vyāptuṁ śaktaḥ kevalaṁ tāṁ bhūmimicchāmīti vāmano'vadat| Balistasmai taddātumupagatavān| Tarhi vāmanaḥ śrītrivikramātibṛhadrūpaṁ gṛhītvā rodasīṁ padadvayena vyāptavān| Tato balerabhyarthanayā trivikramo daityapateḥ śirasyeva tṛtīyapadanyāsaṁ kṛtavāṁstaṁ ca pātālaṁ pratyadho'prerayat| Evamindraścānye sarve devāḥ svargaṁ pratilabdhavanta iti||268||

"The Dwarf (vāmanaḥ) said (avadat): 'I (aham) do not (na) want (icchāmi) wealth (dhanam) but rather (api tu) I want (icchāmi) only (kevalam) the land (tām bhūmim) that (yā) I (aham) can (śaktaḥ) cover (vyāptum) in three steps (pada-trayeṇa... iti)'. Bali (baliḥ) agreed to (upagatavān) give (dātum) him (tasmai) that (tad). Then (tarhi), the Dwarf (vāmanaḥ), after assuming (gṛhītvā) the gigantic form of venerable Trivikrama (śrī-trivikrama-atibṛhat-rūpam), covered (vyāptavān) heaven and earth (rodasīm) in two steps (pada-dvayena). After that (tatas), by Bali's request (baleḥ abhyarthanayā), Trivikrama (trivikrama) took (his) third step (tṛtīya-pada-nyāsam kṛtavān) on the very head (śirasi eva) of the sovereign of the demons (daitya-pateḥ), and (ca) pushed him down (tam... adhas aprerayat) to Pātāla --the nether worlds-- (pātālam prati). In this way (evam), Indra (indraḥ) and (ca) all of (sarve) the other (anye) gods (devāḥ) recovered (pratilabdhavantaḥ) heaven (svargam... iti)"||268||


तत्पञ्चावतारकथाभिः पुलकितः साधकस्तेषां प्रत्येकं ध्यातुमारब्धवान्प्रथमं मत्स्यं ततः कूर्मं ततो वराहं ततो नृसिंहमन्ते च वामनं स ध्यातवान्। तदनन्तरं स परशुरामाख्यान्यविष्ण्ववतारस्य विषये सङ्क्षेपेण वक्तुं सज्जोऽभवत्॥२६९॥
Tatpañcāvatārakathābhiḥ pulakitaḥ sādhakasteṣāṁ pratyekaṁ dhyātumārabdhavānprathamaṁ matsyaṁ tataḥ kūrmaṁ tato varāhaṁ tato nṛsiṁhamante ca vāmanaṁ sa dhyātavān| Tadanantaraṁ sa paraśurāmākhyānyaviṣṇvavatārasya viṣaye saṅkṣepeṇa vaktuṁ sajjo'bhavat||269||

Enraptured (pulakitaḥ) by the stories of those five avatāra-s (tad-pañca-avatāra-kathābhiḥ), the seeker (sādhakaḥ) began (ārabdhavān) meditating (dhyātum) on each of them (teṣām pratyekam): Firstly (prathamam) he meditated (saḥ dhyātavān) on Matsya --the Fish-- (matsyam), then (tatas) on Kūrma --the Tortoise-- (kūrmam), next (tatas) on Varāha --the Boar-- (varāham), after that (tatas) on Nṛsiṁha --the Man-Lion-- (nṛsiṁham) and (ca) finally (ante) on Vāmana --the Dwarf-- (vāmanam). Immediately after that (tad-anantaram), he (saḥ) was ready (sajjaḥ abhavat) to briefly speak (saṁkṣepeṇa vaktum) about another avatāra of Viṣṇu called Paraśurāma (paraśurāma-ākhya-anya-viṣṇu-avatārasya viṣaye)||269||


सप्तर्ष्यन्यतमजमदग्निनामकस्वपितुर्मृत्युं कार्तवीर्यार्जुनराजे सहस्रबाह्वाख्येऽपि प्रतिकर्तुं श्रीमत्परशुरामो भगवता विष्णुना गृहीताकृतिर्ब्राह्मणो विश्वामित्रर्षिदत्तत्रेययोः शिष्यः शिवपूजकश्च तस्य राज्ञः शिरश्छिन्नवांश्चेक्ष्वाकुवंशस्य नृपान्विहायान्यान्सर्वान्राज्ञः स्वपरशुनाहन्। एवं सर्वाननियन्त्रणान्क्षत्रियान्निर्मूल्य भूमौ धर्मं परशुरामः पूर्वदशामानीतवानिति॥२७०॥
Saptarṣyanyatamajamadagnināmakasvapiturmṛtyuṁ kārtavīryārjunarāje sahasrabāhvākhye'pi pratikartuṁ śrīmatparaśurāmo bhagavatā viṣṇunā gṛhītākṛtirbrāhmaṇo viśvāmitrarṣidattatreyayoḥ śiṣyaḥ śivapūjakaśca tasya rājñaḥ śiraśchinnavāṁścekṣvākuvaṁśasya nṛpānvihāyānyānsarvānrājñaḥ svaparaśunāhan| Evaṁ sarvānaniyantraṇānkṣatriyānnirmūlya bhūmau dharmaṁ paraśurāmaḥ pūrvadaśāmānītavāniti||270||

"To take revenge (pratikartum) on king Kārtavīryārjuna (kārtavīryārjuna-rāje) —also (api) known as Sahasrabāhu (sahasrabāhu-ākhye)— for the death (mṛtyum) of his own father called Jamadagni, who was one of the seven Seers (sapta-ṛṣi-anyatama-jamadagni-nāmaka-sva-pituḥ), venerable Paraśurāma --Rāma with the ax-- (śrīmat-paraśurāmaḥ) —a form assumed (gṛhīta-ākṛtiḥ) by Lord Viṣṇu (bhagavatā viṣṇunā)—, a brāhmaṇa (brāhmaṇaḥ), a disciple (śiṣyaḥ) of Dattatreya and the Seer Viśvāmitra (viśvāmitra-ṛṣi-dattatreyayoḥ) and (ca) a worshiper of Śiva (śiva-pūjakaḥ), cut (chinnavān) the head (śiras) of that king (tasya rājñaḥ), and (ca) with the exception (vihāya) of the kings (nṛpān) of the Ikṣvāku's lineage (ikṣvāku-vaṁśasya), killed (ahan) all of (sarvān) the other (anyān) kings (rājñaḥ) with his ax (sva-paraśunā). Thus (evam), by extirpating (nirmūlya) all of (sarvān) the despotic (aniyantraṇān) kṣatriya-s (kṣatriyān), Paraśurāma (paraśurāmaḥ) restored (pūrva-daśām ānītavān) Dharma (dharmam) on the Earth (bhūmau... iti)"||270||


परशुरामो भार्गव इति प्रसिद्धोऽपि स्वपित्राज्ञया रेणुकानामिकायाः स्वमातुरविचलिततया शीर्षछेदमकरोत्। स महालक्ष्म्यादत्ताकृतेर्धरण्याः पतिरपि। परशुरामश्च ब्रह्म वैष्णवं च पाशुपतमित्यस्त्रत्रयस्य धारकोऽपि। स पाण्डवकौरवाणां गुरोर्द्रोणाचार्यस्य गुरुरपि। सोऽपिच चिरञ्जीवी वा दीर्घायुर्यो वा श्रीकल्क्यागमे कलियुगपर्यन्ते विष्णोर्दशमावतारस्य गुरुरिव पुनः प्रभविष्यतीति॥२७१॥
Paraśurāmo bhārgava iti prasiddho'pi svapitrājñayā reṇukānāmikāyāḥ svamāturavicalitatayā śīrṣachedamakarot| Sa mahālakṣmyādattākṛterdharaṇyāḥ patirapi| Paraśurāmaśca brahma vaiṣṇavaṁ ca pāśupatamityastratrayasya dhārako'pi| Sa pāṇḍavakauravāṇāṁ gurordroṇācāryasya gururapi| So'pica cirañjīvī vā dīrghāyuryo vā śrīkalkyāgame kaliyugaparyante viṣṇordaśamāvatārasya gururiva punaḥ prabhaviṣyatīti||271||

"Paraśurāma (paraśurāmaḥ), also (api) known (prasiddhaḥ) as 'Bhārgava' --lit. descendant of Bhṛgu-- (bhārgavaḥ iti), beheaded (śīrṣachedam akarot) his own mother (sva-mātuḥ) called Reṇukā (reṇukā-nāmikāyāḥ) without hesitation (avicalitatayā) by his father's command (sva-pitṛ-ājñayā). He (saḥ) (is) also (api) the husband (patiḥ) of Dharaṇī (dharaṇyāḥ), a form assumed by Mahālakṣmī (mahālakṣmī-ādatta-ākṛteḥ). And (ca) Paraśurāma (paraśurāmaḥ) (is) also (api) the wielder (dhārakaḥ) of the three weapons (astra-trayasya) —those of Brahmā, Viṣṇu and Śiva (brahma vaiṣṇavam ca pāśupatam iti)—. He (saḥ) (was) even (api) the Guru (guruḥ) of Droṇācārya (droṇācāryasya) —the Guru (guroḥ) of Pāṇḍava-s and Kaurava-s (pāṇḍava-kauravāṇām)—. Moreover (apica), he (saḥ) (is) a cirañjīvī (cirañjīvī) or (vā... vā) a long-lived one (dīrghāyus) who (yaḥ), when venerable Kalki arrives (śrī-kalki-āgame) at the end of Kaliyuga (kali-yuga-paryante), will reappear (punar prabhaviṣyati) like (iva) the Guru (guruḥ) of the tenth avatāra (daśama-avatārasya) of Viṣṇu (viṣṇoḥ... iti)"||271||


अवतारान्तरं भगवान्रामचन्द्रोऽयोध्यायां जातो लक्ष्मणभरतशत्रुघ्नानां भ्राता दशरथराजपुत्रो यस्य लीलाः श्रीमद्रामायणे वाल्मीकिना वर्णिताः। स एव मारीचखरदूषणनामकान्राक्षसान्रावणस्य राक्षसराजस्य सहकारिणोऽहन्। स्वभ्राता च लक्ष्मणाख्यः शूर्पणखाया नासिकां कर्णौ चाछिनद्रावणो रामचन्द्रस्य पत्न्याः सीताया अपहरणं कर्तुं निश्चितवानित्यस्य सर्वस्य च फलमिति॥२७२॥
Avatārāntaraṁ bhagavānrāmacandro'yodhyāyāṁ jāto lakṣmaṇabharataśatrughnānāṁ bhrātā daśaratharājaputro yasya līlāḥ śrīmadrāmāyaṇe vālmīkinā varṇitāḥ| Sa eva mārīcakharadūṣaṇanāmakānrākṣasānrāvaṇasya rākṣasarājasya sahakāriṇo'han| Svabhrātā ca lakṣmaṇākhyaḥ śūrpaṇakhāyā nāsikāṁ karṇau cāchinadrāvaṇo rāmacandrasya patnyāḥ sītāyā apaharaṇaṁ kartuṁ niścitavānityasya sarvasya ca phalamiti||272||

"The next avatāra (avatāra-antaram) (is) Lord (bhagavān) Rāmacandra (rāmacandraḥ), born (jātaḥ) in Ayodhyā (ayodhyāyām), the brother (bhrātā) of Lakṣmaṇa, Bharata and Śatrughna (lakṣmaṇa-bharata-śatrughnānām), the son of king Daśaratha (daśaratha-rāja-putraḥ), whose --i.e. of Rāmacandra-- (yasya) Pastimes (līlāḥ) were described (varṇitāḥ) by Vālmīki (vālmīkinā) in venerable Rāmāyaṇa (śrīmat-rāmāyaṇe). He himself (saḥ eva) killed (ahan) the demons known as Mārīca, Khara and Dūṣaṇa (mārīca-khara-dūṣaṇa-nāmakān rākṣasān) —the associates (sahakāriṇaḥ) of Rāvaṇa (rāvaṇasya), the king of demons (rākṣasa-rājasya)—. And (ca) his own brother (sva-bhrātā) called Lakṣmaṇa (lakṣmaṇa-ākhyaḥ) cut (achinat) the nose (nāsikām) and (ca) the ears (karṇau) of Śūrpaṇakhā (śūrpaṇakhāyāḥ), (being) the result (phalam) of all this (asya sarvasya) that (iti) Rāvaṇa (rāvaṇaḥ) decided (niścitavān) to kidnap (apaharaṇam kartuṁ) Sītā (sītāyāḥ), the wife (patnyāḥ) of Rāmacandra (rāmacandrasya... iti)"||272||


रावणेन स्वभार्यापहरणानन्तरं रामचन्द्रस्तां सर्वस्मिन्वनेऽन्विष्टवान्। तस्मिनन्वेषे जटायुना सोऽमिलत्। पक्ष्ययं च रामचन्द्रमुक्तवान्यत्तस्य पत्नी रावणेनापहृता। ततो रामचन्द्रः कबन्धासुरं च सुग्रीवाग्रजं वानरसेनापतिं वालिं च मारितवान्। ततो रामचन्द्रः सिंहासने सुग्रीवं पुनः स्थापितवान्। तस्मिन्प्रक्रमे स सुग्रीवस्य सेनापतिं हनुमन्तं मिलितवान्। हनुमान्रामचन्द्रस्य महाभक्तान्यतमो भविष्यति। एतस्मिंस्तु समये लङ्कायां रावणः स्वपत्नीत्वंआप्तुं सीतां विश्वासं कारयितुं व्यवसितवानिति॥२७३॥
Rāvaṇena svabhāryāpaharaṇānantaraṁ rāmacandrastāṁ sarvasminvane'nviṣṭavān| Tasminanveṣe jaṭāyunā so'milat| Pakṣyayaṁ ca rāmacandramuktavānyattasya patnī rāvaṇenāpahṛtā| Tato rāmacandraḥ kabandhāsuraṁ ca sugrīvāgrajaṁ vānarasenāpatiṁ vāliṁ ca māritavān| Tato rāmacandraḥ siṁhāsane sugrīvaṁ punaḥ sthāpitavān| Tasminprakrame sa sugrīvasya senāpatiṁ hanumantaṁ militavān| Hanumānrāmacandrasya mahābhaktānyatamo bhaviṣyati| Etasmiṁstu samaye laṅkāyāṁ rāvaṇaḥ svapatnītvaṁāptuṁ sītāṁ viśvāsaṁ kārayituṁ vyavasitavāniti||273||

"After Rāvaṇa kidnapped his wife (rāvaṇena sva-bhāryā-apaharaṇa-anantaram), Rāmacandra (rāmacandraḥ) looked for (anviṣṭavān) her (tām) in the whole forest (sarvasmin vane). During (his) search (tasmin anveṣe), he (saḥ) met (amilat) Jaṭāyu (jaṭāyunā). And (ca) this (ayam) bird (pakṣī) told (uktavān) Rāmacandra (rāmacandram) that (yad) his (tasya) wife (patnī) had been kidnapped (apahṛtā) by Rāvaṇa (rāvaṇena). After that (tatas), Rāmacandra (rāmacandraḥ) killed (māritavān) the demon Kabandha (kabandha-asuram) and (ca... ca) Vāli (vālim) —monkey commander (vānara-senāpatim) (and) elder brother of Sugrīva (sugrīva-agrajam)—. Afterward (tatas), Rāmacandra (rāmacandraḥ) placed (sthāpitavān) Sugrīva (sugrīvam) again (punar) on the throne (siṁhāsane). In the process (tasmin prakrame), he (saḥ) met (militavān) Hanumān (hanumantam), the commander (senāpatim) of Sugrīva (sugrīvasya). Hanumān (hanumān) will become (bhaviṣyati) one of the great devotees (mahā-bhakta-anyatamaḥ) of Rāmacandra (rāmacandrasya). But (tu) meanwhile (etasmin... samaye), in Laṅkā (laṅkāyām), Rāvaṇa (rāvaṇaḥ) attempted (vyavasitavān) to convince (viśvāsam kārayitum) Sītā (sītām) to become (āptum) his own wife (sva-patnītvam)"||273||


समुद्रं प्राप्य रामचन्द्रो हनुमता सह स्वमहावानरसेनया च रावणराज्यं लङ्कानामकं प्रति तर्तुं सज्जा अभवन्। तत्कर्तुं परन्तु तैर्दीर्घसेतुर्निर्मातव्यः। नलस्य नेतृत्वे वानरसेना प्लवमानशिलाभिः सेतुनिर्माणं कर्तुं शक्तवती यतस्तासु शिलास्वेव श्रीरामस्य नाम लिखितमासीत्। ततः पश्चाद्रावणस्यैव भ्रात्रन्यतमस्य विभीषणस्य साहाय्येन रामचन्द्रो लङ्कामाक्रान्तवांस्तदनन्तरं च स स्वयं रावणमहन्। ततः परं रामचन्द्रः स्वपत्न्या उद्धारं कृतवान्। अन्ते स लङ्कासिंहासने विभीषणं स्थापयित्वा सीतया सहायोध्यां प्रति प्रस्थितवानिति॥२७४॥
Samudraṁ prāpya rāmacandro hanumatā saha svamahāvānarasenayā ca rāvaṇarājyaṁ laṅkānāmakaṁ prati tartuṁ sajjā abhavan| Tatkartuṁ parantu tairdīrghaseturnirmātavyaḥ| Nalasya netṛtve vānarasenā plavamānaśilābhiḥ setunirmāṇaṁ kartuṁ śaktavatī yatastāsu śilāsveva śrīrāmasya nāma likhitamāsīt| Tataḥ paścādrāvaṇasyaiva bhrātranyatamasya vibhīṣaṇasya sāhāyyena rāmacandro laṅkāmākrāntavāṁstadanantaraṁ ca sa svayaṁ rāvaṇamahan| Tataḥ paraṁ rāmacandraḥ svapatnyā uddhāraṁ kṛtavān| Ante sa laṅkāsiṁhāsane vibhīṣaṇaṁ sthāpayitvā sītayā sahāyodhyāṁ prati prasthitavāniti||274||

"After reaching (prāpya) the ocean (samudram), Rāmacandra (rāmacandraḥ) along with (saha) Hanumān (hanumatā) and (ca) his great monkey army (sva-mahā-vānara-senayā) got ready (sajjāḥ abhavan) to cross (tartum) to the kingdom of Rāvaṇa called Laṅkā (rāvaṇa-rājyaṁ laṅkā-nāmakam prati). To do (kartum) that (tad), however (parantu), they had to build a long bridge (taiḥ dīrgha-setuḥ nirmātavyaḥ). Under the leadership (netṛtve) of Nala (nalasya), the monkey army (vānara-senā) was able (śaktavatī) to build a bridge (setu-nirmāṇam kartum) with floating rocks (plavamāna-śilābhiḥ) because (yatas) the name (nāma) of venerable Rāma (śrī-rāmasya) was (āsīt) written (likhitam) on those very rocks (tāsu śilāsu eva). After that (tatas paścāt), with the help (sāhāyyena) of Vibhīṣaṇa (vibhīṣaṇasya) —one of the brothers (bhrātṛ-anyatamasya) of Rāvaṇa himself (rāvaṇasya eva)—, Rāmacandra (rāmacandraḥ) attacked (ākrāntavān) Laṅkā (laṅkām), and (ca) immediately after that (tad-anantaram), he (saḥ) himself (svayam) killed (ahan) Rāvaṇa (rāvaṇam). Afterward (tatas param), Rāmacandra (rāmacandraḥ) rescued (uddhāram kṛtavān) his own wife (sva-patnyāḥ). Finally (ante), he (saḥ), after placing (sthāpayitvā) Vibhīṣaṇa (vibhīṣaṇam) on the throne of Laṅkā (laṅkā-siṁhāsane), departed (prasthitavān) for Ayodhyā (ayodhyām prati) together with Sītā (sītayā saha... iti)"||274||


अयोध्यायां सीतामानेतुं रामचन्द्रः कुबेरस्य पुष्पकविमानमुपायुङ्क्त हनुमान्सुग्रीवश्च रामस्य भ्राता लक्ष्मणाख्यस्तेन सह यात्रां कृतवन्तः। अयोध्यां प्राप्य रामस्तस्मै स्वपादुकानि आनेत्रा भ्रात्रा भरताख्येन स्वागतमक्रियत। हनुमांश्छत्रधारणः शत्रुघ्नो रामचन्द्रस्य धनुरिषुधी चावहद्यावत्सीतैव तीर्थजलयुक्तं पात्रं वहितवती। अङ्गदः खड्गग्राही जाम्बवांश्च सुवर्णफलकी। तदनन्तरं रामचन्द्रः सर्वैः स्वबन्धुभिः सह पुनर्मिलितवान्। अन्ततो स्वगुरुर्वसिष्ठर्षीरामचन्द्रमयोध्याराजत्वेन सिंहासने स्थापितवानिति॥२७५॥
Ayodhyāyāṁ sītāmānetuṁ rāmacandraḥ kuberasya puṣpakavimānamupāyuṅkta hanumānsugrīvaśca rāmasya bhrātā lakṣmaṇākhyastena saha yātrāṁ kṛtavantaḥ| Ayodhyāṁ prāpya rāmastasmai svapādukāni ānetrā bhrātrā bharatākhyena svāgatamakriyata| Hanumāṁśchatradhāraṇaḥ śatrughno rāmacandrasya dhanuriṣudhī cāvahadyāvatsītaiva tīrthajalayuktaṁ pātraṁ vahitavatī| Aṅgadaḥ khaḍgagrāhī jāmbavāṁśca suvarṇaphalakī| Tadanantaraṁ rāmacandraḥ sarvaiḥ svabandhubhiḥ saha punarmilitavān| Antato svagururvasiṣṭharṣīrāmacandramayodhyārājatvena siṁhāsane sthāpitavāniti||275||

"To transport (ānetum) Sītā (sītām) (back) to Ayodhyā (ayodhyāyām), Rāmacandra (rāmacandraḥ) used (upāyuṅkta) the Puṣpaka chariot (puṣpaka-vimānam) of Kubera (kuberasya). Hanumān (hanumān), Sugrīva (sugrīvaḥ) and (ca) the brother (bhrātā) of Rāma (rāmasya) called Lakṣmaṇa (lakṣmaṇa-ākhyaḥ) traveled (yātrām kṛtavantaḥ) with him (tena saha). After reaching (prāpya) Ayodhyā (ayodhyām), Rāma (rāmaḥ) was welcomed (svāgatam akriyata) by (his) brother (bhrātrā) Bharata (bharata-ākhyena) who brought (ānetrā) him (tasmai) his --i.e. Rāma's-- wooden shoes (sva-pādukāni). Hanumān (hanumān) carried an umbrella (chatra-dhāraṇaḥ), Śatrughna (śatrughnaḥ) bore (avahat) the Rāma's bow (rāmacandrasya dhanus) and (ca) two quivers (iṣudhī), while (yāvat) Sītā herself (sītā eva) transported (vahitavatī) a vessel (pātram) containing water of sacred places (tīrtha-jala-yuktam). Aṅgada (aṅgadaḥ) held a sword (khaḍga-grāhī), and (ca) Jāmbavān (jāmbavān) a golden shield (suvarṇa-phalakī). Immediately after that (tad-anantaram), Rāmacandra (rāmacandraḥ) met (militavān) again (punar) with all of his relatives (sarvaiḥ sva-bandhubhiḥ saha). Finally (antatas), his own Guru (sva-guruḥ), the Seer Vasiṣṭha (vasiṣṭha-rṣiḥ), established (sthāpitavān) Rāmacandra (rāmacandram) on the throne (siṁhāsane) as king of Ayodhyā (ayodhyā-rājatvena... iti)"||275||


रघुनन्दनो दाशरथीरघूद्वहो रघुपुङ्गवो रघुवरो रघुनाथोऽहल्याशापशमनो राघवो रावणारीरावणजिद्दशास्यजिन्मखत्राता जानकीवल्लभो जितामित्रो रामभद्रो विश्वामित्रप्रियो जामदग्न्यमहादर्पदलनो दूषणत्रिशिरोहन्ता धन्वी पितृभक्तो जयन्तत्राणवरदश्चित्रकूटसमाश्रयः सुमित्रापुत्रसेवितो मृतवानरजीवनः सुग्रीवेप्सितराज्यदश्च दशग्रीवशिरोहर इतीमानि रामचन्द्रस्यान्यानि कानिचिन्नामानीति॥२७६॥
Raghunandano dāśarathīraghūdvaho raghupuṅgavo raghuvaro raghunātho'halyāśāpaśamano rāghavo rāvaṇārīrāvaṇajiddaśāsyajinmakhatrātā jānakīvallabho jitāmitro rāmabhadro viśvāmitrapriyo jāmadagnyamahādarpadalano dūṣaṇatriśirohantā dhanvī pitṛbhakto jayantatrāṇavaradaścitrakūṭasamāśrayaḥ sumitrāputrasevito mṛtavānarajīvanaḥ sugrīvepsitarājyadaśca daśagrīvaśirohara itīmāni rāmacandrasyānyāni kānicinnāmānīti||276||

"These (imāni) (are) some (kānicid) other (anyāni) names (nāmāni) of Rāmacandra (rāmacandrasya): Son of Raghu --the great-grandfather of Rāmacandra-- (raghu-nandanaḥ), son of Daśaratha (dāśarathiḥ), offspring of Raghu (raghu-udvahaḥ), scion of Raghu (raghu-puṅgavaḥ), best of Raghu-s (raghu-vara), lord of the Raghu-s (raghu-nāthaḥ), reliever of Ahalyā's curse (ahalyā-śāpa-śamanaḥ), named for the Raghu's race (rāghavaḥ), Rāvaṇa's enemy (rāvaṇa-ariḥ), Rāvaṇa's conqueror (rāvaṇa-jit), conqueror of the ten-mouthed one --i.e. Rāvaṇa-- (daśa-āsya-jit), protector of (Viśvāmitra's) sacrifice (makha-trātā), Jānakī's lover --Jānakī is one of the Sītā's names-- (jānakī-vallabhaḥ), the one who has conquered his enemies (jita-amitraḥ), the very auspicious one (rāma-bhadraḥ), dear to Viśvāmitra (viśvāmitra-priyaḥ), the one who destroyed Jamadagni's son's great arrogance (jāmadagnya-mahā-darpa-dalanaḥ), the slayer of Dūṣaṇa and Triśirās (dūṣaṇa-triśiras-hantā), armed with a bow (dhanvī), devoted to (his) father (pitṛ-bhaktaḥ), the one who granted a boon to save Jayanta (jayanta-trāṇa-vara-daḥ), the one who took refuge in Citrakūṭa (forest) (citrakūṭa-samāśrayaḥ), the one who is served by Sumitrā's son --i.e. Lakṣmaṇa-- (sumitrā-putra-sevitaḥ), reviver of dead monkeys (mṛta-vānara-jīvanaḥ), giver of the kingdom desired by Sugrīva (sugrīva-īpsita-rājya-daḥ), and (ca) slayer of the one having ten necks and ten heads --viz. Rāvaṇa-- (daśa-grīva-śiras-haraḥ iti... iti)"||276||


रामचन्द्रनामसु सर्वथैकाग्रः सन्साधकोऽवगच्छद्यत्पूर्वावतारस्य परशुरामस्यान्यानि कानिचिन्नामानि स नोक्तवान्। अतोऽधुनाविलम्ब्य तानि सर्वाणि नामानि तेन वक्ष्यमाणान्येव॥२७७॥
Rāmacandranāmasu sarvathaikāgraḥ sansādhako'vagacchadyatpūrvāvatārasya paraśurāmasyānyāni kānicinnāmāni sa noktavān| Ato'dhunāvilambya tāni sarvāṇi nāmāni tena vakṣyamāṇānyeva||277||

While he was (san) completely (sarvathā) concentrated (ekāgraḥ) on the names of Rāmacandra (rāmacandra-nāmasu), the seeker (sādhakaḥ) realized (avagacchat) that (yad) he (saḥ) had not mentioned (na uktavān) some (kānicid) other (anyāni) names (nāmāni) of Paraśurāma (paraśurāmasya) —the previous avatāra (pūrva-avatārasya)—. Therefore (atas) now (adhunā), without delay (avilambya), all of (sarvāṇi) those (tāni) names (nāmāni) will be mentioned (vakṣyamāṇāni eva) by him (tena)||277||


परशुरामकः कोङ्कणासुतो भृगुपतिः परशुधरः पर्शुरामो जमदग्निजो रेणुकातनयो मातृप्राणदो ब्रह्मराशि रैणुकेयो न्यक्षो जमदग्निसुतो न्यस्तदण्डः स्वामिजङ्घी कार्तवीर्यारिर्जामदग्न्यः खण्डपरशुर्मातृकच्छिदः क्षत्रान्तकः क्रौञ्चारिश्च सह्याद्रिवासीतीमानि परशुरामस्यान्यानि कानिचिन्नामानीति॥२७८॥
Paraśurāmakaḥ koṅkaṇāsuto bhṛgupatiḥ paraśudharaḥ parśurāmo jamadagnijo reṇukātanayo mātṛprāṇado brahmarāśi raiṇukeyo nyakṣo jamadagnisuto nyastadaṇḍaḥ svāmijaṅghī kārtavīryārirjāmadagnyaḥ khaṇḍaparaśurmātṛkacchidaḥ kṣatrāntakaḥ krauñcāriśca sahyādrivāsītīmāni paraśurāmasyānyāni kānicinnāmānīti||278||

"These (imāni) (are) some (kānicid) other (anyāni) names (nāmāni) of Paraśurāma (paraśurāmasya): Rāma with the ax (paraśu-rāmakaḥ), son of Koṅkaṇā (koṅkaṇā-sutaḥ), lord of the Bhṛgu's race (bhṛgu-patiḥ), the one who holds an ax (paraśu-dharaḥ), Parśurāma --same meaning as Paraśurāma, i.e. Rāma with the ax-- (parśurāmaḥ), born from Jamadagni (jamadagni-jaḥ), son of Reṇukā (reṇukā-tanayaḥ), the one who gives life to (his) mother (mātṛ-prāṇa-daḥ), Raiṇukeya --same meaning as Reṇukātanaya, i.e. son of Reṇukā-- (raiṇukeyaḥ), buffalo (nyakṣaḥ), son of Jamadagni (jamadagni-sutaḥ), the one who has laid down the rod (nyasta-daṇḍaḥ), the one whose legs are like those of a king (svāmi-jaṅghī), Kārtavīrya's enemy (kārtavīrya-ariḥ), Jāmadagnya --same meaning as Jamadagnisuta, i.e. son of Jamadagni-- (jāmadagnyaḥ), the one who cuts (his foes) to pieces with an ax (khaṇḍa-paraśuḥ), the one who cuts off (the head) of (his) mother (mātṛka-chidaḥ), the one who causes the death of the kṣatra-s or members of the kṣatriya/military caste (kṣatra-antakaḥ), enemy of the Krauñca mountain (krauñca-ariḥ), and (ca) the one who dwells in Sahyādri (sahyādri-vāsī... iti... iti)"||278||


तदा स साधको भक्तिपूर्णहृदयेन स्वगण्डयोरश्रुपातेन च भगवतो विष्णोस्तानि सर्वाणि परमनामानि ध्यायन्स्थितवान्। तद्ध्यानानन्तरं स कृष्णाख्यस्य परावतारस्य विषये वक्तुं सज्ज आसीत्। एवमुक्त्वारब्धवान्॥२७९॥
Tadā sa sādhako bhaktipūrṇahṛdayena svagaṇḍayoraśrupātena ca bhagavato viṣṇostāni sarvāṇi paramanāmāni dhyāyansthitavān| Taddhyānānantaraṁ sa kṛṣṇākhyasya parāvatārasya viṣaye vaktuṁ sajja āsīt| Evamuktvārabdhavān||279||

Then (tadā) that seeker (sa sādhakaḥ), with (his) heart full of devotion (bhakti-pūrṇa-hṛdayena) and (ca) with tears rolling down his cheeks (sva-gaṇḍayoḥ aśru-pātena), remained (sthitavān) meditating (dhyāyan) on all of (sarvāṇi) those (tāni) supreme names (parama-nāmāni) of Lord Viṣṇu (bhagavataḥ viṣṇoḥ). Immediately after that meditation (tad-dhyāna-anantaram), he (saḥ) was (āsīt) ready (sajjaḥ) to speak (vaktum) about (viṣaye) the next avatāra (para-avatārasya) called Kṛṣṇa (kṛṣṇa-ākhyasya). He began (ārabdhavān) saying (uktvā) so (evam)||279||


वसुदेवस्य रोहिणीदेवक्याख्ये द्वे भार्य आस्ताम्। देवक्या अष्टौ बालका आसंस्तेषां बालकानां च कृष्णोऽष्टम आसीत्। देवक्याः पितृव्यपुत्र उग्रसेनसुतं मथुराराजः कंसो देवैर्विज्ञापितो यत्तद्बालकान्यतमस्तं मारयिष्यति। अत एव कंसो वसुदेवं देवकीं च स्वप्रासादे निरुद्धं कृत्वा प्रथमषड्बालकान्हतवान्। सप्तमपुत्रो बलराम इत्यख्यायत। एकतस्तस्य रोहिणीगर्भे देवकीगर्भात्सङ्क्रमणत्वाद्बलरामोऽत्यजीवत्। कृष्णोऽन्यतोऽष्टमपुत्रोऽर्धरात्रे जातः कंसस्तु तन्न ज्ञात्वा तं मारयितुं न शक्तवानिति॥२८०॥
Vasudevasya rohiṇīdevakyākhye dve bhārya āstām| Devakyā aṣṭau bālakā āsaṁsteṣāṁ bālakānāṁ ca kṛṣṇo'ṣṭama āsīt| Devakyāḥ pitṛvyaputra ugrasenasutaṁ mathurārājaḥ kaṁso devairvijñāpito yattadbālakānyatamastaṁ mārayiṣyati| Ata eva kaṁso vasudevaṁ devakīṁ ca svaprāsāde niruddhaṁ kṛtvā prathamaṣaḍbālakānhatavān| Saptamaputro balarāma ityakhyāyata| Ekatastasya rohiṇīgarbhe devakīgarbhātsaṅkramaṇatvādbalarāmo'tyajīvat| Kṛṣṇo'nyato'ṣṭamaputro'rdharātre jātaḥ kaṁsastu tanna jñātvā taṁ mārayituṁ na śaktavāniti||280||

"Vasudeva had two wives (vasudevasya... dve bhārye āstām), Rohiṇī and Devakī (rohiṇī-devakī-ākhye). Devakī had eight children (devakyāḥ aṣṭau bālakāḥ āsan), and (ca) Kṛṣṇa (kṛṣṇaḥ) was (āsīt) the eighth one (aṣṭamaḥ) of those children (teṣām bālakānām). Kaṁsa (kaṁsaḥ), cousin (pitṛvyaputraḥ) of Devakī (devakyāḥ), son of Ugrasena (ugrasena-sutam) (and) king of Mathurā (mathurārājaḥ), was informed (vijñāpitaḥ) by the gods (devaiḥ) that (yad) one of those children (tad-bālaka-anyatamaḥ) will kill (mārayiṣyati) him (tam). Therefore (atas eva), Kaṁsa (kaṁsaḥ), after confining (niruddham kṛtvā) Vasudeva (vasudevam) and (ca) Devakī (devakīm) to his own palace (sva-prāsāde), killed (hatavān) the first six children (prathama-ṣaṭ-bālakān). The seventh son (saptama-putraḥ) was called (akhyāyata) Balarāma (balarāmaḥ iti). On the one side (ekatas), Balarāma (balarāmaḥ) survived (atyajīvat) because he was transferred (tasya... saṅkramaṇatvāt) from Devakī's womb (devakī-garbhāt) to Rohiṇī's womb (rohiṇī-garbhe). On the other side (anyatas), Kṛṣṇa (kṛṣṇaḥ), the eighth son (aṣṭama-putraḥ), was born (jātaḥ) at midnight (ardharātre) but (tu) Kaṁsa (kaṁsaḥ), not (na) knowing (jñātvā) that (tad), could (śaktavān) not (na) kill (mārayitum) him (tam... iti)"||280||


कृष्णजन्मानन्तरं स्वपिता वसुदेवस्तं गृहीत्वा देवैरनुग्रहितः प्रासादरक्षकाणां निरीक्षणं परिहर्य मथुरानगरद्वारैर्यमुनानद्यास्तीरं प्रति पलायितुमप्रभवत्। तत्रैव शेषः सहस्रशीर्षसर्पो यो भगवतो विष्णोः शय्यास्ति वसुदेवस्य कृष्णस्य च रक्षणार्थं स्वशीर्षाणि विस्तारितवान्। किञ्च यमुनैव तान्सुरक्षिततया नदीमतारयत्। एवं कृत्वा वसुदेवो नन्दं गोपालकं तस्य पत्नीं यशोदाख्यां चाप्राप्नोत्। यथा सा सद्य एव बालकमजनयत्तथैव वसुदेवो मौनेन तं बालकं गृहीत्वा तस्य स्थाने कृष्णमस्थापयत्। तत्सर्वं कृत्वा वसुदेवस्तद्गोपालकबालकेन सह कंसप्रासादे कारागारं प्रत्यागतवानिति॥२८१॥
Kṛṣṇajanmānantaraṁ svapitā vasudevastaṁ gṛhītvā devairanugrahitaḥ prāsādarakṣakāṇāṁ nirīkṣaṇaṁ pariharya mathurānagaradvārairyamunānadyāstīraṁ prati palāyitumaprabhavat| Tatraiva śeṣaḥ sahasraśīrṣasarpo yo bhagavato viṣṇoḥ śayyāsti vasudevasya kṛṣṇasya ca rakṣaṇārthaṁ svaśīrṣāṇi vistāritavān| Kiñca yamunaiva tānsurakṣitatayā nadīmatārayat| Evaṁ kṛtvā vasudevo nandaṁ gopālakaṁ tasya patnīṁ yaśodākhyāṁ cāprāpnot| Yathā sā sadya eva bālakamajanayattathaiva vasudevo maunena taṁ bālakaṁ gṛhītvā tasya sthāne kṛṣṇamasthāpayat| Tatsarvaṁ kṛtvā vasudevastadgopālakabālakena saha kaṁsaprāsāde kārāgāraṁ pratyāgatavāniti||281||

"Immediately after the birth of Kṛṣṇa (kṛṣṇa-janma-anantaram), Vasudeva (vasudevaḥ), his father (sva-pitā), took (gṛhītvā) him (tam), (and) favored (anugrahitaḥ) by the gods (devaiḥ), avoided (pariharya) the vigilance (nirīkṣaṇam) of the palace's guards (prāsāda-rakṣakāṇām), (and) could (aprabhavat) escape (palāyitum) toward (prati) the banks (tīram) of Yamunā river (yamunā-nadyāḥ). Right there (tatra eva), Śeṣa (śeṣaḥ), the one-thousand-headed snake (sahasra-śirṣa-sarpaḥ) who (yaḥ) is (asti) the couch (śayyā) of Lord Viṣṇu (bhagavataḥ viṣṇoḥ), expanded (vistāritavān) his heads (sva-śirṣān) to protect (rakṣaṇā-artham) Vasudeva (vasudevasya) and (ca) Kṛṣṇa (kṛṣṇasya). Moreover (kiñca), the Yamunā itself (yamunā eva) permitted them to cross (tān... atārayat) safely (surakṣitatayā) the river (nadīm). Having done so (evam kṛtvā), Vasudeva (vasudevaḥ) found (aprāpnot) the cowherd (gopālakam) Nanda (nandam) and (ca) his (tasya) wife (patnīm) called Yaśodā (yaśodā-ākhyām). As (yathā) she (sā) had just given birth (sadyas eva... ajanayat) to a baby (bālakam), therefore (tathā eva) Vasudeva (vasudevaḥ) quietly (maunena) took (gṛhītvā) that (tam) child (bālakaṁ) (and) put (asthāpayat) Kṛṣṇa (kṛṣṇam) in his place (tasya sthāne). After doing (kṛtvā) all (sarvam) that (tad), Vasudeva (vasudevaḥ) returned (pratyāgatavān) to the dungeon (kārāgāram) in Kaṁsa's palace (kaṁsa-prāsāde) together with (saha) the baby of that cowherd (tad-gopālaka-bālakena.... Iti)"||281||


ततः परं कृष्णस्यान्तर्धानं ज्ञात्वा कंसस्तमन्वेष्टुमाश्चर्यौजोयुतान्पुम्बालकान्सर्वांश्च हन्तुं केभ्यश्चिदसुरेभ्य आज्ञापयत्समकाले च यतो वसुदेवदेवक्यौ च कंसस्य कृते भयहेतुर्नास्तां ततः स तौ मुक्तवान्। तदनन्तरं नन्दो नाम गोपालको यशोदासहितो रोहिणीबलरामाभ्यां च सह व्रजाख्यं ग्राममगच्छत्। ग्रामेऽस्मिन्नेव च कृष्णबलरामौ साकं स्वचरित्राण्यारब्धवन्तौ। तस्मै स्वविषयुक्तस्तनोपहरणेन सा तं मारयितुम्व्यवसितवतीति कारणतोऽस्मात्प्रथमं कृष्णः पूतनानामधेयप्रसिद्धासुरीं मारितवान्। व्रज एव च कृष्णस्य पालकमाता यशोदा बालककृष्णस्य शरीरं परितो दामं बद्धवती ततश्च तं बृहत्काष्ठमयपात्रे बद्धवती कृष्णस्तु महाबलेन तत्पात्रं वृक्षद्वयं प्रत्याकृष्टवानाघातेन च तावुन्मूलितवानिति॥२८२॥
Tataḥ paraṁ kṛṣṇasyāntardhānaṁ jñātvā kaṁsastamanveṣṭumāścaryaujoyutānpumbālakānsarvāṁśca hantuṁ kebhyaścidasurebhya ājñāpayatsamakāle ca yato vasudevadevakyau ca kaṁsasya kṛte bhayaheturnāstāṁ tataḥ sa tau muktavān| Tadanantaraṁ nando nāma gopālako yaśodāsahito rohiṇībalarāmābhyāṁ ca saha vrajākhyaṁ grāmamagacchat| Grāme'sminneva ca kṛṣṇabalarāmau sākaṁ svacaritrāṇyārabdhavantau| Tasmai svaviṣayuktastanopaharaṇena sā taṁ mārayitumvyavasitavatīti kāraṇato'smātprathamaṁ kṛṣṇaḥ pūtanānāmadheyaprasiddhāsurīṁ māritavān| Vraja eva ca kṛṣṇasya pālakamātā yaśodā bālakakṛṣṇasya śarīraṁ parito dāmaṁ baddhavatī tataśca taṁ bṛhatkāṣṭhamayapātre baddhavatī kṛṣṇastu mahābalena tatpātraṁ vṛkṣadvayaṁ pratyākṛṣṭavānāghātena ca tāvunmūlitavāniti||282||

"Then (tatas param), learning that Kṛṣṇa had disappeared (kṛṣṇasya antardhānam jñātvā), Kaṁsa (kaṁsaḥ) ordered (ājñāpayat) some demons (kebhyaścid asurebhyaḥ) to find (anveṣṭum) him (tam) and (ca) to kill (hantum) all the male children who had an extraordinary vigor (āścarya-ojas-yutān pum-bālakān sarvān), and (ca), at the same time (samakāle), since (yatas) Vasudeva and Devakī (vasudeva-devakyau) were not (na āstām) a danger (bhayahetuḥ) for Kaṁsa (kaṁsasya kṛte), therefore (tatas) he (saḥ) set them free (tau muktavān). After that (tad-anantaram), the cowherd (gopālakaḥ) called Nanda (nandaḥ nāma), accompanied by Yaśodā (yaśodā-sahitaḥ) and (ca) along with (saha) Rohiṇī and Balarāma (rohiṇī-balarāmābhyām), went (agacchat) to a village (grāmam) called Vraja (vraja-ākhyam). And (ca) in this very village (grāme asmin eva), Kṛṣṇa and Balarāma (kṛṣṇa-balarāmau) started (ārabdhavantau) their adventures (sva-caritrāṇi) together (sākam). Firstly (prathamam), Kṛṣṇa (kṛṣṇaḥ) killed (māritavān) the famous demoness known as Pūtanā (pūtanā-nāmadheya-prasiddha-asurīm) because --lit. due to this cause-- (kāraṇataḥ asmāt) she (sā) tried (vyavasitavatī) to kill (mārayitum) him (tam) by offering him her poisoned breast (tasmai sva-viṣa-yukta-stana-upaharaṇena... iti). And (ca) in Vraja itself (vraje eva), Yaśodā (yaśodā), the foster-mother (pālakamātā) of Kṛṣṇa (kṛṣṇasya) tied (baddhavatī) a cord (dāmam) around (paritas) the body (śarīram) of the boy Kṛṣṇa (bālaka-kṛṣṇasya), and (ca) afterward (tatas) she tied (baddhavatī) him (tam) to a big wooden bowl (bṛhat-kāṣṭhamaya-pātre), but (tu) Kṛṣṇa (kṛṣṇaḥ), with great force (mahā-balena), dragged (ākṛṣṭavān) that bowl (tad-pātram) toward (prati) two trees (vṛkṣa-dvayam) and (ca) uprooted (unmūlitavān) them (tau) with the impact (āghātena... iti)"||282||


नन्दस्य कुटुम्बमिदानीं व्रजाद्वृन्दावनं गतवत्। ग्रामेऽस्मिन्यमुनातीर एव कृष्णस्य च कालियाभिधानघोरसर्पस्य च समाघातोऽभवत्। कालिये कूर्दित्वा कृष्णस्तत्सर्पं प्रचण्डतया ताडयित्वा समुद्रं प्रति प्रस्थातुं तमाज्ञापितवान्। एककाले बलरामः स्वयमेव तदल्पभ्रातृद्वयं मारयितुमिच्छतीं धेनुकाख्यामसुरीं हत्वा स्वलीलासु तैर्गोपालकैः सम्मिलितुं युवगोपालकरूपं धारितवन्तं प्रलम्बाख्यमसुरं मारितवान्। ततः पश्चात्कृष्ण इन्द्रं देवं क्रुद्धं कर्तुमिन्द्रस्याराधनार्थं यज्ञांस्त्यक्तुं तस्य स्थाने च गोवर्धनपर्वतं पूजयितुं स्वपालकपितरं नन्दमवदत्। तदेन्द्रोऽतिक्रुद्धो ग्रामे प्रबलं धारासारमपातयत्कृष्णस्तु सप्तदिवसान्यावत्स्वकनिष्ठाङ्गुलेरुपरि छत्रमिव गोवर्धनपर्वतं धारयित्वा सर्वाञ्जनान्पशूंश्च रक्षितवान्। इति दृष्ट्वा शक्रः कृष्णं स्तोतुं स्वस्वर्गादवतरदिति॥२८३॥
Nandasya kuṭumbamidānīṁ vrajādvṛndāvanaṁ gatavat| Grāme'sminyamunātīra eva kṛṣṇasya ca kāliyābhidhānaghorasarpasya ca samāghāto'bhavat| Kāliye kūrditvā kṛṣṇastatsarpaṁ pracaṇḍatayā tāḍayitvā samudraṁ prati prasthātuṁ tamājñāpitavān| Ekakāle balarāmaḥ svayameva tadalpabhrātṛdvayaṁ mārayitumicchatīṁ dhenukākhyāmasurīṁ hatvā svalīlāsu tairgopālakaiḥ sammilituṁ yuvagopālakarūpaṁ dhāritavantaṁ pralambākhyamasuraṁ māritavān| Tataḥ paścātkṛṣṇa indraṁ devaṁ kruddhaṁ kartumindrasyārādhanārthaṁ yajñāṁstyaktuṁ tasya sthāne ca govardhanaparvataṁ pūjayituṁ svapālakapitaraṁ nandamavadat| Tadendro'tikruddho grāme prabalaṁ dhārāsāramapātayatkṛṣṇastu saptadivasānyāvatsvakaniṣṭhāṅgulerupari chatramiva govardhanaparvataṁ dhārayitvā sarvāñjanānpaśūṁśca rakṣitavān| Iti dṛṣṭvā śakraḥ kṛṣṇaṁ stotuṁ svasvargādavataraditi||283||

"Now (idānīm) the family (kuṭumbam) of Nanda (nandasya) moved (gatavat) from Vraja (vrajāt) to Vṛndāvana (vṛndāvanam). In this village (grāme asmin), on the banks of river Yamunā itself (yamunā-tīre eva), there was (abhavat) the encounter/collision (samāghātaḥ) between Kṛṣṇa (kṛṣṇasya) and (ca... ca) the terrible snake called Kāliya (kāliya-abhidhāna-ghora-sarpasya). Having jumped (kūrditvā) on Kāliya (kāliye), Kṛṣṇa (kṛṣṇaḥ) gave that snake a tremendous beating (tad-sarpam pracaṇḍatayā tāḍayitvā), (and) ordered (ājñāpitavān) it (tam) to set out (prasthātum) for the ocean (samudram prati). At the same time (ekakāle), Balarāma (balarāmaḥ) himself (svayam eva), after killing (hatvā) the demoness known as Dhenukā (dhenukā-ākhyām asurīm) who wanted (icchatīm) to slay (mārayitum) those two little brothers (tad-alpa-bhrātṛ-dvayam), killed (māritavān) the demon known as Pralamba (pralamba-ākhyam asuram) who had assumed (dhāritavantam) the form of a young cowherd (yuva-gopālaka-rūpam) to blend into (sammilitum) those cowherds (taiḥ gopālakaiḥ) during their pastimes (sva-līlāsu). After that (tatas paścāt), Kṛṣṇa (kṛṣṇaḥ), to make (kartum) god (devam) Indra (indram) angry (kruddham), told (avadat) Nanda (nandam) —his foster-father (sva-pālakapitaram)— to abandon (tyaktum) the sacrifices (yajñān) in honor of Indra (indrasya ārādhana-artham), and (ca) instead of that (tasya sthāne), to worship (pūjayitum) the Govardhana hill (govardhana-parvatam). Then (tadā) Indra (indraḥ), extremely irritated (atikruddhaḥ), discharged (apātayat) an intense (prabalam) torrent of rain (dhārāsāram) on the village (grāme), but (tu) Kṛṣṇa (kṛṣṇaḥ), by holding (dhārayitvā) the Govardhana hill (govardhana-parvatam) like (iva) an umbrella (chatram) on his little finger (sva-kaniṣṭhāṅguleḥ upari) for seven days (sapta-divasān yāvat), protected (rakṣitavān) all people and animals (sarvān janān paśūn ca). Having seeing all that --lit. having so seen-- (iti dṛṣṭvā), Śakra --one of the names of Indra-- (śakraḥ) descended (avatarat) from his heaven (sva-svargāt) to praise (stotum) Kṛṣṇa (kṛṣṇam... iti)"||283||


कृष्णः प्रौढः भूत्वा सुन्दरतरुणोऽभवत्। तदा स गोपीभिः सह स्वलीलाः कर्तुमारब्धवान्राधा कृष्णस्य प्रिया सती। कृष्णस्तर्हि मुरलीधररूपेणाविर्भूतः। ततश्च स रासाख्यं मण्डलनृत्यं निर्मितवान्यत्र राधाकृष्णौ केन्द्रेऽवस्थितावन्याः सर्वा गोप्यश्च तयोः परितो मण्डलं कृतवत्यः। सुखकाला एते किन्तु समाप्ता यतो वृषभरूपेणारिष्टोऽश्वरूपेण केशी कालनेमिरित्यादयः कंसेनानेकासुराः सम्प्रेषिताः। ते सर्वे च कृष्णेन शीघ्रं हताः। ततः कंसोऽक्रूरनामकं दूतं प्रेषितवान्। किमिति। मथुरां कंसनगरं प्रति कृष्णबलरामावाक्रष्टुम्। तौ भ्रातरौ निमन्त्रणं स्वीकृत्यान्ते तन्नगरं गतवन्तौ। मथुराद्वार एव कृष्णः कंसस्य रजकं मारितवान्यतः स तमवमानितवान्। तदनन्तरं कृष्णोऽस्य रजकस्य पीतवस्त्राण्यादाय तानि परिधाय नगरं प्रविष्टवानिति॥२८४॥
Kṛṣṇaḥ prauḍhaḥ bhūtvā sundarataruṇo'bhavat| Tadā sa gopībhiḥ saha svalīlāḥ kartumārabdhavānrādhā kṛṣṇasya priyā satī| Kṛṣṇastarhi muralīdhararūpeṇāvirbhūtaḥ| Tataśca sa rāsākhyaṁ maṇḍalanṛtyaṁ nirmitavānyatra rādhākṛṣṇau kendre'vasthitāvanyāḥ sarvā gopyaśca tayoḥ parito maṇḍalaṁ kṛtavatyaḥ| Sukhakālā ete kintu samāptā yato vṛṣabharūpeṇāriṣṭo'śvarūpeṇa keśī kālanemirityādayaḥ kaṁsenānekāsurāḥ sampreṣitāḥ| Te sarve ca kṛṣṇena śīghraṁ hatāḥ| Tataḥ kaṁso'krūranāmakaṁ dūtaṁ preṣitavān| Kimiti| Mathurāṁ kaṁsanagaraṁ prati kṛṣṇabalarāmāvākraṣṭum| Tau bhrātarau nimantraṇaṁ svīkṛtyānte tannagaraṁ gatavantau| Mathurādvāra eva kṛṣṇaḥ kaṁsasya rajakaṁ māritavānyataḥ sa tamavamānitavān| Tadanantaraṁ kṛṣṇo'sya rajakasya pītavastrāṇyādāya tāni paridhāya nagaraṁ praviṣṭavāniti||284||

"Kṛṣṇa (kṛṣṇaḥ), after growing up (prauḍhaḥ bhūtvā), became (abhavat) a beautiful young man (sundara-taruṇaḥ). At that time (tadā) he (saḥ) started (ārabdhavān) having his pastimes (sva-līlāḥ kartum) with the gopī-s --cowherdesses or milkmaids-- (gopībhiḥ saha), being (satī) Rādhā (rādhā) the favorite (priyā) of Kṛṣṇa (kṛṣṇasya). Kṛṣṇa (kṛṣṇaḥ) then (tarhi) appeared (āvirbhūtaḥ) in the form of the flutist (muralīdhara-rūpeṇa). And (ca) after that (tatas) he (saḥ) created (nirmitavān) a circular dance (maṇḍala-nṛtyam) called Rāsa (rāsa-ākhyam) where (yatra) Rādhā and Kṛṣṇa (rādhā-kṛṣṇau) were (avasthitau) in the center (kendre) while (ca) all of (sarvāḥ) the other (anyāḥ) gopī-s (gopyaḥ) formed (kṛtavatyaḥ) a circle (maṇḍalam) around (paritas) them both (tayoḥ). However (kintu), these (ete) happy times (sukha-kālāḥ) came to an end (samāptāḥ) because (yatas) many demons (aneka-asurāḥ) were sent (sampreṣitāḥ) by Kaṁsa (kaṁsena) (such as) Ariṣṭa (ariṣṭaḥ) in the form of a bull (vṛṣabha-rūpeṇa), Keśī (keśī) in the form of a horse (aśva-rūpeṇa), Kālanemi (kālanemiḥ), etc. (iti-ādayaḥ). And (ca) all of them (te sarve) were quickly killed (śīghram hatāḥ) by Kṛṣṇa (kṛṣṇena). Afterward (tatas), Kaṁsa (kaṁsaḥ) sent (preṣitavān) the messenger (dūtam) called Akrūra (akrūra-nāmakam). Why (kim iti)? To entice (ākraṣṭum) Kṛṣṇa and Balarāma (kṛṣṇa-balarāmau) into Mathurā (mathurām... prati) —the city of Kaṁsa (kaṁsa-nagaram)—. Those two brothers (tau bhrātarau), having accepted (svīkṛtya) the invitation (nimantraṇaṁ), went (gatavantau) finally (ante) to that city (tad-nagaram). At the very gates of Mathurā (mathurā-dvāre eva), Kṛṣṇa (kṛṣṇaḥ) killed (māritavān) the washerman (rajakam) of Kaṁsa (kaṁsasya) because (yatas) he --i.e. the washerman-- (saḥ) insulted (avamānitavān) him --i.e. Kṛṣṇa-- (tam). Immediately after that (tad-anantaram), Kṛṣṇa (kṛṣṇaḥ) took (ādāya) the yellow clothes (pīta-vastrāṇi) of that washerman (asya rajakasya), put them on (tāni paridhāya) (and) entered (praviṣṭavān) into the city (nagaram... iti)"||284||


मथुरायां क्रियमाणेषु क्रीडासु कृष्णश्चाणूरनामधेयं कंसस्य मल्लयोधं तदनन्तरं च कंसं स्वयं हत्वा कंसपितरमुग्रसेनं मथुरासिंहासने स्थापितवान्। ततः कृष्णः सान्दीपनेः शिष्यो भूत्वा पञ्चजनाख्यं राक्षसमहन्। मथुरायां कृष्णवाससमये स कालयवन इति नाम्ना राजाक्रमितो यस्य महती सेनासीत्। एतत्सङ्कटस्य निवारणाय कृष्णो द्वारकेति नाम दुर्गपुरं निर्मितवान्। ततः स मथुरायाः सर्वान्निवासिनोऽस्मिन्नूतने दुर्गेऽसङ्क्रामयत्। कस्मिंश्चिद्दिने कृष्णो निःशस्त्रो नगरं त्यक्त्वा कालयवनेनान्वधाव्यत। ततः कृष्णो गुहायां शरणं यातो यत्र मुचुकुन्दो मनुष्यराजः सुप्त आसीत्। कालयवनो गुहामपि प्रविश्य मुचुकुन्दस्य क्रुद्धदृष्ट्या भस्मसादक्रियत। एतत्सर्वं कृत्वा कृष्णो द्वारकां प्रत्यागतवान्। तदनन्तरं कृष्णेन प्रसेनस्य स्यमन्तकनामकं रत्नमपहृतमित्यभिशंसनं कृतम्। वस्तुतः किन्तु वने प्रसेनस्य मृत्योर्हेतवे मणिरनष्यत। ततः परं तद्रत्नं सिंहेनागृह्यत। सिंहोऽयं चाचिरेण ऋक्षराजेन जाम्बवतामार्यत। जाम्बवांश्च स्वगुहां प्रति रत्नमावहत्। ततः कृष्णस्तत्र जाम्बवन्तं प्राप्य तमयुध्यत महाऋक्षं जित्वा तस्माद्रत्नमादत्त। न केवलं जाम्बवान्कृष्णेन जितो यावत्स कृष्णाय स्वदारिकां जाम्बवतीं प्रदत्तवानिति॥२८५॥
Mathurāyāṁ kriyamāṇeṣu krīḍāsu kṛṣṇaścāṇūranāmadheyaṁ kaṁsasya mallayodhaṁ tadanantaraṁ ca kaṁsaṁ svayaṁ hatvā kaṁsapitaramugrasenaṁ mathurāsiṁhāsane sthāpitavān| Tataḥ kṛṣṇaḥ sāndīpaneḥ śiṣyo bhūtvā pañcajanākhyaṁ rākṣasamahan| Mathurāyāṁ kṛṣṇavāsasamaye sa kālayavana iti nāmnā rājākramito yasya mahatī senāsīt| Etatsaṅkaṭasya nivāraṇāya kṛṣṇo dvāraketi nāma durgapuraṁ nirmitavān| Tataḥ sa mathurāyāḥ sarvānnivāsino'sminnūtane durge'saṅkrāmayat| Kasmiṁściddine kṛṣṇo niḥśastro nagaraṁ tyaktvā kālayavanenānvadhāvyata| Tataḥ kṛṣṇo guhāyāṁ śaraṇaṁ yāto yatra mucukundo manuṣyarājaḥ supta āsīt| Kālayavano guhāmapi praviśya mucukundasya kruddhadṛṣṭyā bhasmasādakriyata| Etatsarvaṁ kṛtvā kṛṣṇo dvārakāṁ pratyāgatavān| Tadanantaraṁ kṛṣṇena prasenasya syamantakanāmakaṁ ratnamapahṛtamityabhiśaṁsanaṁ kṛtam| Vastutaḥ kintu vane prasenasya mṛtyorhetave maṇiranaṣyata| Tataḥ paraṁ tadratnaṁ siṁhenāgṛhyata| Siṁho'yaṁ cācireṇa ṛkṣarājena jāmbavatāmāryata| Jāmbavāṁśca svaguhāṁ prati ratnamāvahat| Tataḥ kṛṣṇastatra jāmbavantaṁ prāpya tamayudhyata mahāṛkṣaṁ jitvā tasmādratnamādatta| Na kevalaṁ jāmbavānkṛṣṇena jito yāvatsa kṛṣṇāya svadārikāṁ jāmbavatīṁ pradattavāniti||285||

"In the games being celebrated (kriyamāṇeṣu krīḍāsu) in Mathurā (mathurāyām), Kṛṣṇa (kṛṣṇaḥ), having killed (hatvā) the Kaṁsa's boxer (kaṁsasya mallayodham) known as Cāṇūra (cāṇūra-nāmadheyam) and (ca) after that (tad-anantaram) Kaṁsa (kaṁsam) himself (svayam), put (sthāpitavān) Ugrasena (ugrasenam) —Kaṁsa's father (kaṁsa-pitaram)— on the throne of Mathurā (mathurā-siṁhāsane). Afterward (tatas), Kṛṣṇa (kṛṣṇaḥ), having become (bhūtvā) Sāndīpani's disciple (sāndīpaneḥ śiṣyaḥ), slew (ahan) the demon (rākṣasam) called Pañcajana (pañcajana-ākhyam). During the Kṛṣṇa's stay (kṛṣṇa-vāsa-samaye) in Mathurā (mathurāyām), he (saḥ) was attacked (ākramitaḥ) by a king (rājā) whose name was (nāmnā) Kālayavana (kālayavanaḥ iti), who had a great army (yasya mahatī senā āsīt). To keep this danger back (etad-saṁkaṭasya nivāraṇāya), Kṛṣṇa (kṛṣṇaḥ) built (nirmitavān) a fortified city (durga-puram) known as Dvārakā (dvārakā iti nāma). After that (tatas), he (saḥ) transferred (asaṅkrāmayat) all of the inhabitants (sarvān nivāsinaḥ) of Mathurā (mathurāyāḥ) to this new fortress (asmin nūtane durge). On a certain day (kasmincid dine), Kṛṣṇa (kṛṣṇaḥ), having left (tyaktvā) the city (nagaram) unarmed (niḥśastraḥ), was pursued (anvadhāvyata) by Kālayavana (kālayavanena). Then (tatas), Kṛṣṇa (kṛṣṇaḥ) took refuge (śaraṇaṁ yātaḥ) in a cave (guhāyām) where (yatra) Mucukunda (mucukundaḥ), king of men (manuṣya-rājaḥ), was (āsīt) asleep (suptaḥ). After Kālayavana entered the cave too (kālayavanaḥ guhām api praviśya), he was reduced to ashes (bhasmasāt akriyata) by the angry Mucukunda's glance (mucukundasya kruddha-dṛṣṭyā). After doing all this (etad sarvam kṛtvā), Kṛṣṇa (kṛṣṇaḥ) returned (pratyāgatavān) to Dvārakā (dvārakām). Afterward (tad-anantaram) there was the accusation (abhiśaṁsanam kṛtam) that (iti) the Prasena's jewel (prasenasya... ratnam) called Syamantaka (syamantaka-nāmakam) had been stolen (apahṛtam) by Kṛṣṇa (kṛṣṇena). Nonetheless (kintu), as a matter of fact (vastutas), the gem (maṇiḥ) was lost (anaṣyata) on account of the Prasena's death (prasenasya mṛtyoḥ hetave) in the forest (vane). After that (tatas param), that jewel (tad-ratnam) was picked up (agṛhyata) by a lion (siṁhena). And (ca) in a short time (acireṇa), this (ayam) lion (siṁhaḥ) was slain (amāryata) by Jāmbavān (jāmbavatā) —king of the bears (ṛkṣa-rājena)—. And (ca) Jāmbavān (jāmbavān) brought (āvahat) the jewel (ratnam) to his cave (sva-guhām prati). Afterward (tatas), Kṛṣṇa (kṛṣṇaḥ), having found (prāpya) Jāmbavān (jāmbavantam) there (tatra), fought (ayudhyata) against him (tam), (and) after defeating (jitvā) the great bear (mahā-ṛkṣam), took the gem away from him (tasmāt ratnam ādatta). Not (na) only (kevalam) Jāmbavān (jāmbavān) was defeated (jitaḥ) by Kṛṣṇa (kṛṣṇena) but even (yāvat) he (saḥ) gave his own daughter, Jāmbavatī, in marriage (sva-dārikām jāmbavatīm pradattavān) to Kṛṣṇa (kṛṣṇāya... iti)"||285||


तेषां सर्वेषां वृत्तानां पश्चात्कृष्णः शत्राजित्पुत्र्याः सत्यभामायाश्च भीष्मकपुत्र्या रुक्मिण्याश्च पाणिमगृह्णत्। आभ्यां भार्याभ्यामृते कृष्णस्यान्याः परःषोडशसहस्रं भार्या आसन्यासां तस्याशीतिसहस्राधिकलक्षः सन्तानान्यभवन्। कस्मिंश्चिद्दिवस इन्द्रो नरकाख्यस्य राक्षसस्य प्रजापीडनं कृष्णस्य ज्ञापयितुं द्वारकानगरमागच्छत्। तर्हि कृष्णो नरकस्य नगरं गत्वा न केवलं स नरकं मारितवान्यावन्मुरनामकं राक्षसमन्यमप्यहन्। तदनन्तरं कृष्णः स्वपत्न्या सत्यभामया सहेन्द्रस्वर्गमगच्छत्। स्वर्गस्य नन्दने परिभ्राम्यन्कृष्णो स्वभार्यया प्रेरितः पारिजातवृक्षमपाहरन्। अतः परं शच्याख्यया स्वभार्यया प्रेरित इन्द्रस्तद्वृक्षं पुनर्लब्धुमनिश्चिनोत्। एवमिन्द्रश्च देवाश्च कृष्णं सम्मुखीभूय तेन पराजिता अभवन्। ततः कृष्णस्तदिष्टवृक्षं द्वारकानगरं नीतवान्। एतत्सर्वं कृत्वान्यत्किमपि घटितम्। उशा शोणितपुरराजस्य बाणासुरस्य कन्या कृष्णस्य पौत्रेऽनिरुद्धेऽनुरागवत्यभवत्। चित्रलेखोशासखी सिद्धिद्वारेण कृष्णप्रासादादनिरुद्धोपहरणं कृत्वा शोणितपुरे तमावहत्। तदा बलरामश्च प्रद्युम्नाख्योऽनिरुद्धस्य पिता चानिरुद्धस्योद्धाराय शोणितपुरं गतवन्तौ। शिवः कार्तिकेयश्च बाणं सहायत्वमकुरुतां परन्तु युद्धे निखिलेन पराजितौ। कृष्णोऽन्ते बाणं युद्धं कृत्वा तस्य बाहून्सर्वानछिनत्। तदनन्तरं पौण्ड्रको वाराणसीराजस्य साहाय्येन कृष्णपदं स्वीकृतवान्। तदर्थं कृष्णो गरुडारूढः पौण्ड्रकं च तं राजानं चाक्रान्तवान्। तौ पराजित्य कृष्णः स्वसुदर्शनचक्रस्य तेजसा काशीमदहत्। देवैराहूतः सनन्ते कृष्णो यादवान्स्वकुटुम्बमशेषेणाहन्। तेषु वृत्तेषु बलरामो मृतः स्वमुखाच्छेष उद्भूतः। कृष्ण एव लुब्धकेन यदृच्छया मारितः। तदनन्तरं स स्वपरमलोकं प्रत्यागतवान्। तथैव पाण्डवकौरवयोर्युद्धेऽसङ्ख्यवृत्तानि तानि सर्वाणि यत्र कृष्णस्य सान्निध्योपदेशौ सर्वशोऽवश्यावास्तां श्रीमहाभारते कथितानीति॥२८६॥
Teṣāṁ sarveṣāṁ vṛttānāṁ paścātkṛṣṇaḥ śatrājitputryāḥ satyabhāmāyāśca bhīṣmakaputryā rukmiṇyāśca pāṇimagṛhṇat| Ābhyāṁ bhāryābhyāmṛte kṛṣṇasyānyāḥ paraḥṣoḍaśasahasraṁ bhāryā āsanyāsāṁ tasyāśītisahasrādhikalakṣaḥ santānānyabhavan| Kasmiṁściddivasa indro narakākhyasya rākṣasasya prajāpīḍanaṁ kṛṣṇasya jñāpayituṁ dvārakānagaramāgacchat| Tarhi kṛṣṇo narakasya nagaraṁ gatvā na kevalaṁ sa narakaṁ māritavānyāvanmuranāmakaṁ rākṣasamanyamapyahan| Tadanantaraṁ kṛṣṇaḥ svapatnyā satyabhāmayā sahendrasvargamagacchat| Svargasya nandane paribhrāmyankṛṣṇo svabhāryayā preritaḥ pārijātavṛkṣamapāharan| Ataḥ paraṁ śacyākhyayā svabhāryayā prerita indrastadvṛkṣaṁ punarlabdhumaniścinot| Evamindraśca devāśca kṛṣṇaṁ sammukhībhūya tena parājitā abhavan| Tataḥ kṛṣṇastadiṣṭavṛkṣaṁ dvārakānagaraṁ nītavān| Etatsarvaṁ kṛtvānyatkimapi ghaṭitam| Uśā śoṇitapurarājasya bāṇāsurasya kanyā kṛṣṇasya pautre'niruddhe'nurāgavatyabhavat| Citralekhośāsakhī siddhidvāreṇa kṛṣṇaprāsādādaniruddhopaharaṇaṁ kṛtvā śoṇitapure tamāvahat| Tadā balarāmaśca pradyumnākhyo'niruddhasya pitā cāniruddhasyoddhārāya śoṇitapuraṁ gatavantau| Śivaḥ kārtikeyaśca bāṇaṁ sahāyatvamakurutāṁ parantu yuddhe nikhilena parājitau| Kṛṣṇo'nte bāṇaṁ yuddhaṁ kṛtvā tasya bāhūnsarvānachinat| Tadanantaraṁ pauṇḍrako vārāṇasīrājasya sāhāyyena kṛṣṇapadaṁ svīkṛtavān| Tadarthaṁ kṛṣṇo garuḍārūḍhaḥ pauṇḍrakaṁ ca taṁ rājānaṁ cākrāntavān| Tau parājitya kṛṣṇaḥ svasudarśanacakrasya tejasā kāśīmadahat| Devairāhūtaḥ sanante kṛṣṇo yādavānsvakuṭumbamaśeṣeṇāhan| Teṣu vṛtteṣu balarāmo mṛtaḥ svamukhāccheṣa udbhūtaḥ| Kṛṣṇa eva lubdhakena yadṛcchayā māritaḥ| Tadanantaraṁ sa svaparamalokaṁ pratyāgatavān| Tathaiva pāṇḍavakauravayoryuddhe'saṅkhyavṛttāni tāni sarvāṇi yatra kṛṣṇasya sānnidhyopadeśau sarvaśo'vaśyāvāstāṁ śrīmahābhārate kathitānīti||286||

"After all those events (teṣām sarveṣām vṛttānām paścāt), Kṛṣṇa (kṛṣṇaḥ) married (pāṇim agṛhṇat) Satyabhāmā (satyabhāmāyāḥ) —daughter of Śatrājit (śatrājit-putryāḥ)— and (ca) Rukmiṇī (rukmiṇyāḥ) —daughter of Bhīṣmaka (bhīṣmaka-putryāḥ). Apart from these two wives (ābhyām bhāryābhyām ṛte), Kṛṣṇa had more than sixteen thousand additional wives (kṛṣṇasya anyāḥ paraḥ-ṣoḍaśa-sahasram bhāryāḥ āsan) who bore him one hundred and eighty thousand children (yāsām tasya āśīti-sahasra-adhika-lakṣaḥ santānāni abhavan). On a certain day (kasmincid divase), Indra (indraḥ) came (āgacchat) to the Dvārakā city (dvārakā-nagaram) to inform (jñāpayitum) Kṛṣṇa (kṛṣṇasya) about the tyranny (prajāpīḍanam) of the demon called Naraka (naraka-ākhyasya rākṣasasya). Then (tarhi) Kṛṣṇa (kṛṣṇaḥ), after going (gatvā) to the city (nagaram) of Naraka (narakasya), not only (na kevalam) killed (saḥ... māritavān) Naraka (narakam) but (yāvat) he even killed (api ahan) another (anyam) demon (rākṣasam) known as Mura (mura-nāmakam). Immediately after that (tad-anantaram), Kṛṣṇa (kṛṣṇaḥ) went (agacchat) to the heaven of Indra (indra-svargam) together with his own wife Satyabhāmā (sva-patnyā satyabhāmayā saha). While strolling (paribhrāmyan) in the garden (nandane) of heaven (svargasya), Kṛṣṇa (kṛṣṇaḥ), induced (preritaḥ) by his wife (sva-bhāryayā), stole (apāharan) the Pārijāta tree (pārijāta-vṛkṣam). After this (atas param), Indra (indraḥ), induced (preritaḥ) by his own wife (sva-bhāryayā) called Śacī (śacī-ākhyayā), decided (aniścinot) to recover (punar labdhum) that tree (tad-vṛkṣam). Thus (evam), Indra (indraḥ) and (ca... ca) the gods (devāḥ) confronted (sammukhībhūya) Kṛṣṇa (kṛṣṇam) (but) were (abhavan) defeated (parājitāḥ) by him (tena). After that (tatas), Kṛṣṇa (kṛṣṇaḥ) brought (nītavān) that prized tree (tad-iṣṭa-vṛkṣam) to Dvārakā city (dvārakā-nagaram). Having done (kṛtvā) all (sarvam) this (etad), something else (anyat kimapi) happened (ghaṭitam). Uśā (uśā), daughter (kanyā) of the demon Bāṇa, king of Śoṇitapura (śoṇitapura-rājasya bāṇa-asurasya), fell in love (anurāgavatī abhavat) with Aniruddha (aniruddhe) —grandson (pautre) of Kṛṣṇa (kṛṣṇasya)—. Citralekhā (citralekhā), Uśā's friend (uśā-sakhī), by means of supernatural powers (siddhidvāreṇa), after abducting Aniruddha (aniruddha-upaharaṇaṁ kṛtvā) from the Kṛṣṇa's palace (kṛṣṇa-prāsādāt), brought (āvahat) him (tam) to Śoṇitapura (śoṇitapure). Then (tadā), Balarāma (balarāmaḥ) and (ca... ca) the father (pitā) of Aniruddha (aniruddhasya) called Pradyumna (pradyumna-ākhyaḥ) went (gatavantau) to Śoṇitapura (śoṇitapuraṁ) to rescue Aniruddha (aniruddhasya uddhārāya). Śiva (śivaḥ) and (ca) Kārtikeya (kārtikeyaḥ) helped (sahāyatvam akurutām) Bāṇa (bāṇam), but (parantu) they were completely defeated (nikhilena parājitau) in battle (yuddhe). Finally (ante), Kṛṣṇa (kṛṣṇaḥ), after fighting (yuddham kṛtvā) Bāṇa (bāṇam), cut (achinat) all of his arms (tasya bāhūn sarvān). Afterward (tad-anantaram), Pauṇḍraka (pauṇḍrakaḥ), with the help (sāhāyyena) of the king of Vārāṇasī (vārāṇasī-rājasya), appropriated (svīkṛtavān) the position of Kṛṣṇa (kṛṣṇa-padam). On that account (tadartham), Kṛṣṇa (kṛṣṇaḥ), mounted on Garuḍa (garuḍa-ārūḍhaḥ), attacked (ākrāntavān) Pauṇḍraka (pauṇḍrakam) and (ca... ca) that king (tam rājānam). After defeating (parājitya) them both (tau), Kṛṣṇa (kṛṣṇaḥ) burn down (adahat) Kāśī --another name of Vārāṇasī-- (kāśīm) with the radiance (tejasā) of his Sudarśana disk (sva-sudarśana-cakrasya). Being (san) called (āhūtaḥ) by the gods (devaiḥ), in the end (ante) Kṛṣṇa (kṛṣṇaḥ) totally (aśeṣeṇa) slew (ahan) the Yādava-s (yādavān) —his own family (sva-kuṭumbam)—. During those events (teṣu vṛtteṣu), Balarāma (balarāmaḥ) died (mṛtaḥ) (and) Śeṣa (śeṣaḥ) emerged (udbhūtaḥ) from his mouth (sva-mukhāt). Kṛṣṇa himself (kṛṣṇaḥ eva) was accidentally killed (yadṛcchayā māritaḥ) by a hunter (lubdhakena). Immediately after that (tad-anantaram), he (saḥ) returned (pratyāgatavān) to his supreme world (sva-parama-lokam). Similarly (tathā eva), all of those innumerable events (asaṅkhya-vṛttāni tāni sarvāṇi) in the war (yuddhe) between Pāṇḍava-s and Kaurava-s (pāṇḍava-kauravayoḥ) —where (yatra) the presence and teaching (sānnidhya-upadeśau) of Kṛṣṇa (kṛṣṇasya) were (āstām) absolutely (sarvaśas) indispensable (avaśyau)— are narrated (kathitāni) in venerable Mahābhārata (śrī-mahābhārate... iti)"||286||


कृष्णलीलाया एतत्सङ्क्षिप्तवर्णनात्पश्चात्साधको गाढध्यानसमाविष्टः। तदनन्तरं स भगवतः कृष्णस्य कानिचिन्नामानि पाठयितुमुपक्रान्तवान्॥२८७॥
Kṛṣṇalīlāyā etatsaṅkṣiptavarṇanātpaścātsādhako gāḍhadhyānasamāviṣṭaḥ| Tadanantaraṁ sa bhagavataḥ kṛṣṇasya kānicinnāmāni pāṭhayitumupakrāntavān||287||

After (paścāt) this succinct description (etad-saṅkṣipta-varṇanāt) of the Kṛṣṇa's pastimes (kṛṣṇa-līlāyāḥ), the seeker (sādhakaḥ) entered into a deep meditation (gāḍha-dhyāna-samāviṣṭaḥ). Immediately after that (tad-anantaram), he (saḥ) began (upakrāntavān) reciting (pāṭhayitum) some (kānicid) names (nāmāni) of Lord Kṛṣṇa (bhagavataḥ kṛṣṇasya)||287||


नीलमाधवः श्यामसुन्दरो यादवो यदुनाथः कुकुराधिनाथो दयानिधिर्वासुदेवो वसुदेवभूर्देवकीनन्दनो देवकीपुत्रो देवकीसूनुर्दैवकीनन्दनः श्रीवत्सभृच्छ्रीवत्सलाञ्छनः श्रीवत्साङ्को नन्दकुमारो नन्दनन्दनो नन्दकी नन्दात्मजः पूतनाहा पूतनारिः पूतनासूदनो दामोदरो यमलार्जुनहा कालियजिदुपेन्द्र इन्द्रानुज इन्द्रावरजो गोवर्धनधरो गिरिधरो गोविन्दो गोपालो गोपेन्द्रो गोपेशः केशवः केशी केशः केशटो हृषीकेशो जनार्द्दनोऽच्युतोऽनन्तो दैत्यारिर्वंशीधरो मुरलीधरो गोपनीनाथो राधाकान्तो राधावल्लभो राधानाथोऽरिष्टसूदनः रुक्मिणिपतिः केशिहा केशिसूदनः कालनेमिहा कालनेमिरिपुः कालनेमिशत्रुः कालनेम्यरिः पीताम्बरश्चाणूरजित्कंसारातिर्मथुरेशः कंसजित्कंसहा कंसारिः पाञ्चजन्यधरः कालयवनजिद्द्वारकेशो द्वारकनाथो जाम्बवतीपतिर्नरकजिन्नरकान्तको मुरहा मुरारिर्मुररिपुः पौण्ड्रकजिच्चक्रधरश्चक्री चक्रपाणिश्चक्रहस्तश्चक्रवांस्चक्रभृच्छङ्खी शङ्खभृद्धमो वनमाली मालः कौस्तुभवक्षाः कौस्तुभलक्षणो माधवो मधुजिन्मधुरिपुर्मधुभिन्मधुमथनो गुरुडध्वजस्तार्क्ष्यध्वजस्तार्क्ष्यनायको यवनारिः पार्थसारथिर्जगन्नाथः पुरुषोत्तमो मनोहरो जगदीशो मोहनो नवनीततस्करः कंसहन्ता राधिकेशो घृणी कृशाङ्गो प्रतापी सलीलो गिरिपूजको दयालुश्चेति भगवतः कृष्णस्येमानि कानिचिदसङ्ख्यनाम्नामिति॥२८८॥
Nīlamādhavaḥ śyāmasundaro yādavo yadunāthaḥ kukurādhinātho dayānidhirvāsudevo vasudevabhūrdevakīnandano devakīputro devakīsūnurdaivakīnandanaḥ śrīvatsabhṛcchrīvatsalāñchanaḥ śrīvatsāṅko nandakumāro nandanandano nandakī nandātmajaḥ pūtanāhā pūtanāriḥ pūtanāsūdano dāmodaro yamalārjunahā kāliyajidupendra indrānuja indrāvarajo govardhanadharo giridharo govindo gopālo gopendro gopeśaḥ keśavaḥ keśī keśaḥ keśaṭo hṛṣīkeśo janārddano'cyuto'nanto daityārirvaṁśīdharo muralīdharo gopanīnātho rādhākānto rādhāvallabho rādhānātho'riṣṭasūdanaḥ rukmiṇipatiḥ keśihā keśisūdanaḥ kālanemihā kālanemiripuḥ kālanemiśatruḥ kālanemyariḥ pītāmbaraścāṇūrajitkaṁsārātirmathureśaḥ kaṁsajitkaṁsahā kaṁsāriḥ pāñcajanyadharaḥ kālayavanajiddvārakeśo dvārakanātho jāmbavatīpatirnarakajinnarakāntako murahā murārirmuraripuḥ pauṇḍrakajiccakradharaścakrī cakrapāṇiścakrahastaścakravāṁscakrabhṛcchaṅkhī śaṅkhabhṛddhamo vanamālī mālaḥ kaustubhavakṣāḥ kaustubhalakṣaṇo mādhavo madhujinmadhuripurmadhubhinmadhumathano guruḍadhvajastārkṣyadhvajastārkṣyanāyako yavanāriḥ pārthasārathirjagannāthaḥ puruṣottamo manoharo jagadīśo mohano navanītataskaraḥ kaṁsahantā rādhikeśo ghṛṇī kṛśāṅgo pratāpī salīlo giripūjako dayāluśceti bhagavataḥ kṛṣṇasyemāni kānicidasaṅkhyanāmnāmiti||288||

"These (imāni) (are) some (kānicid) of the innumerable names (asaṅkhya-nāmnām) of Lord Kṛṣṇa (bhagavataḥ kṛṣṇasya): The blue descendant of Madhu (nīla-mādhavaḥ), dark and beautiful (śyāma-sundaraḥ), descendant of Yadu (yādavaḥ), lord of the Yādava-s --as a matter of fact, the Kukura-s were a branch of the Yadu race-- (yadu-nāthaḥ kukura-adhināthaḥ), treasure of compassion (dayā-nidhiḥ), descendant of Vasudeva (vāsudevaḥ), son of Vasudeva (vasudevabhūḥ), son of Devakī (devakī-nandanaḥ devakī-putraḥ devakī-sūnuḥ daivakī-nandanaḥ), wearing the śrīvatsa mark (śrīvatsa-bhṛt), having the śrīvatsa mark (śrīvatsa-lāñchanaḥ śrīvatsa-aṅkaḥ), son of Nanda (nanda-kumāraḥ nanda-nandanaḥ... nanda-ātmajaḥ), possessor of the Nanda's sword (nandakī), killer of Pūtanā (pūtanā-hā), enemy of Pūtanā (pūtanā-ariḥ), slayer of Pūtanā (pūtanā-sūdanaḥ), having a rope around his belly (dāma-udaraḥ), destroyer of two Arjuna trees (yamala-arjuna-hā), conqueror of Kāliya (kāliya-jit), younger brother of Indra (upa-indraḥ indra-anujaḥ indra-avarajaḥ), holder of Govardhana (govardhana-dharaḥ), holder of the mountain (giri-dharaḥ), procuring cows (go-vindaḥ), cowherd (go-pālaḥ), chief of herdsmen (gopa-indraḥ gopa-īśaḥ), having long/much/handsome hair (keśavaḥ keśī keśaḥ keśaṭaḥ), lord of the senses (hṛṣīka-īśaḥ), agitating people (jana-ardanaḥ), imperishable (acyutaḥ), infinite (anantaḥ), enemy of the daitya-s --demons-- (daitya-ariḥ), holding a flute --i.e. flutist-- (vaṁśī-dharaḥ muralī-dharaḥ), lord of the cowherdesses (gopī-nāthaḥ), lover of Rādhā (rādhā-kāntaḥ), beloved of Rādhā (rādhā-vallabhaḥ), lord of Rādhā (rādhā-nāthaḥ), slayer of Ariṣṭa (ariṣṭa-sūdanaḥ), husband of Rukmiṇī (rukmiṇi-patiḥ), killer of Keśī (keśi-hā), slayer of Keśī (keśisūdanaḥ), killer of Kālanemi (kālanemi-hā), foe of Kālanemi (kālanemi-ripuḥ kālanemi-śatruḥ kālanemi-ariḥ), dressed in yellow clothes (pīta-ambaraḥ), conqueror of Cāṇūra (cāṇūra-jit), enemy of Kaṁsa (kaṁsa-ārātiḥ... kaṁsa-ariḥ), lord of Mathurā (mathurā-īśaḥ), conqueror of Kaṁsa (kaṁsa-jit), killer of Kaṁsa (kaṁsa-hā), holder of the conch Pāñcajanya (pāñcajanya-dharaḥ), conqueror of Kālayavana (kālayavana-jit), lord of Dvārakā --also written Dvāraka sometimes-- (dvārakā-īśaḥ dvāraka-nāthaḥ), husband of Jāmbavatī (jāmbavatī-patiḥ), conqueror of Naraka (naraka-jit), destroyer of Naraka (naraka-antakaḥ), killer of Mura (mura-hā), enemy of Mura (mura-ariḥ mura-ripuḥ), conqueror of Pauṇḍraka (pauṇḍraka-jit), bearer of the disk (cakra-dharaḥ cakrī... cakravān cakra-bhṛt), having a disk in his hand (cakra-pāṇiḥ cakra-hastaḥ), bearer of the conch (śaṅkhī śaṅkha-bhṛt), blower (of the conch) (dhamaḥ), wearing a garland of forest (flowers) (vana-mālī), wearing a garland (mālaḥ), having his chest decorated with the jewel Kaustubha (kaustubha-vakṣāḥ), whose mark is the jewel Kaustubha (kaustubha-lakṣaṇaḥ), descendant of Madhu (mādhavaḥ), conqueror of Madhu (madhu-jit), enemy of Madhu (madhu-ripuḥ), slayer of Madhu (madhu-bhid), destroyer of Madhu (madhu-mathanaḥ), having Garuḍa in his banner (guruḍa-dhvajaḥ tārkṣya-dhvajaḥ), Garuḍa's leader (tārkṣya-nāyakaḥ), enemy of the Yavana-s --lit. enemy of the barbarians-- (yavana-ariḥ), Arjuna's charioteer (pārtha-sārathiḥ), protector of the world (jagat-nāthaḥ), best of men (puruṣa-uttamaḥ), fascinating --lit. heart-stealing-- (manas-haraḥ), lord of the world (jagat-īśaḥ), deluder (mohanaḥ), thief of the butter (navanīta-taskaraḥ), slayer of Kaṁsa (kaṁsa-hantā), lord of little Rādhā (rādhikā-īśaḥ), merciful (ghṛṇī), having a slender body (kṛśa-aṅgaḥ), mighty (pratāpī), sportive (salīlaḥ), worshiper of the mountain (giri-pūjakaḥ), and (ca) compassionate (dayāluḥ... iti)"||288||


इदानीं च भगवतः कृष्णस्य जीवने विषयं समाप्य स साधको बुद्धशब्दितस्य विष्णोर्नवमावतारस्य कथां यथासम्भवं सङ्क्षेपेण व्याख्यातुमप्रवर्तत॥२८९॥
Idānīṁ ca bhagavataḥ kṛṣṇasya jīvane viṣayaṁ samāpya sa sādhako buddhaśabditasya viṣṇornavamāvatārasya kathāṁ yathāsambhavaṁ saṅkṣepeṇa vyākhyātumapravartata||289||

And (ca) now (idānīm), having concluded (samāpya) the subject (viṣayam) about the life (jīvane) of Lord Kṛṣṇa (bhagavataḥ kṛṣṇasya), the seeker (saḥ sādhakaḥ) proceeded (apravartata) to explain (vyākhyātum), as succinctly as possible (yathāsambhavam saṅkṣepeṇa), the story (kathām) of the ninth avatāra of Viṣṇu (viṣṇoḥ navama-avatārasya) called Buddha (buddha-śabditasya)||289||


सिद्धार्थो गौतमनामकोऽपि वा बुद्धनामकोऽपि वा लुम्बिनीनगरे जातः किन्तु स कपिलवस्तुपुरे वर्धितः। सिद्धार्थस्य पिता शाक्यगोत्रस्य प्रमुख आसीत्। तस्य जन्मनः पूर्वं ब्राह्मणैर्भविष्यकथनं कृतं यत्सिद्धार्थो महानृपतिर्महर्षिर्वा भवेत्। ततः सिद्धार्थस्य पिता तस्य तपस्वितं निवारयितुं तं स्वप्रासादे निरुद्धमकरोद्। एवं सिद्धार्थो विलासित्वैः परिवेष्टितोऽवर्धत। ततः स गोपां व्यवहद्यस्याः पुत्रोऽभवत्। सिद्धार्थस्यान्तस्तु किञ्चिदपि प्रासादं त्यक्तुं रात्रौ तं प्रेरितवान्। किमिति। कपिलवस्तुनि स्वनगरे वास्तवत्वं द्रष्टुम्। तथैव स रोगिणं च वृद्धं च शवं चापद्यत। स तत्क्षणमेवावागच्छद्यद्भूतानि सर्वाणि रोगजरामृत्य्वधीनानि। अवगमादस्मात्स्वजीवनं सर्वथा परिवर्तितम्। अतस्तत्प्रासादं त्यक्त्वा तपस्विजीवनं स प्रारभतेति॥२९०॥
Siddhārtho gautamanāmako'pi vā buddhanāmako'pi vā lumbinīnagare jātaḥ kintu sa kapilavastupure vardhitaḥ| Siddhārthasya pitā śākyagotrasya pramukha āsīt| Tasya janmanaḥ pūrvaṁ brāhmaṇairbhaviṣyakathanaṁ kṛtaṁ yatsiddhārtho mahānṛpatirmaharṣirvā bhavet| Tataḥ siddhārthasya pitā tasya tapasvitaṁ nivārayituṁ taṁ svaprāsāde niruddhamakarod| Evaṁ siddhārtho vilāsitvaiḥ pariveṣṭito'vardhata| Tataḥ sa gopāṁ vyavahadyasyāḥ putro'bhavat| Siddhārthasyāntastu kiñcidapi prāsādaṁ tyaktuṁ rātrau taṁ preritavān| Kimiti| Kapilavastuni svanagare vāstavatvaṁ draṣṭum| Tathaiva sa rogiṇaṁ ca vṛddhaṁ ca śavaṁ cāpadyata| Sa tatkṣaṇamevāvāgacchadyadbhūtāni sarvāṇi rogajarāmṛtyvadhīnāni| Avagamādasmātsvajīvanaṁ sarvathā parivartitam| Atastatprāsādaṁ tyaktvā tapasvijīvanaṁ sa prārabhateti||290||

"Siddhārtha (siddhārthaḥ) —also called Gautama or Buddha (gautama-nāmakaḥ api vā buddha-nāmakaḥ api vā)— was born (jātaḥ) in the Lumbinī city (lumbinī-nagare) but (kintu) was raised (vardhitaḥ) in the Kapilavastu city (kapilavastu-pure). The father (pitā) of Siddhārtha (siddhārthasya) was (āsīt) the chief (pramukhaḥ) of the Śākya clan (śākya-gotrasya). Before (pūrvam) his birth (tasya janmanaḥ), the brāhmaṇa-s predicted (brāhmaṇaiḥ bhaviṣyakathanam kṛtam) that (yad) Siddhārtha (siddhārthaḥ) would become (bhavet) a great monarch (mahā-nṛpatiḥ) or (vā) a great sage (mahā-ṛṣiḥ). Then (tatas) the father (pitā) of Siddhārtha (siddhārthasya), to prevent (nivārayitum) him from being an ascetic (tasya tapasvitam), kept (niruddham akarot) him (tam) confined (niruddham) in his palace (sva-prāsāde). Thus (evam), Siddhārtha (siddhārthaḥ) grew up (avardhata) surrounded (pariveṣṭitaḥ) by luxuries (vilāsitvaiḥ). After that (tatas), he (saḥ) married (vyavahat) Gopā (gopām), by whom (yasyāḥ) he had a son --lit. there was a son-- (putraḥ abhavat). But (tu) something (kiñcidapi) within (antar) Siddhārtha (siddhārthasya) urged (preritavān) him (tam) to leave (tyaktum) the palace (prāsādam) by night (rātrau). Why (kim iti)? To see (draṣṭum) the reality (vāstavatvam) in Kapilavastu (kapilavastuni), his city (sva-nagare). So (tathā eva), he (saḥ) bumped (āpadyata) into a sick man (rogiṇam), an old man (vṛddham) and (ca... ca... ca) a corpse (śavam). He (saḥ) immediately (tatkṣaṇam eva) understood (avāgacchat) that (yad) all of the living beings (bhūtāni sarvāṇi) were subject to sickness, old age and death (roga-jarā-mṛtyu-adhīnāni). From that understanding (avagamāt asmāt), his life (sva-jīvanam) completely (sarvathā) turned round --i.e. it changed-- (parivartitam). On this account (atas), after leaving (tyaktvā) that palace (tad-prāsādam), he (saḥ) started (prārabhata) the life of an ascetic (tapasvi-jīvanam... iti)"||290||


सिद्धार्थस्याराडकालामश्चोद्रकरामपुत्र इति गुरू द्वावभवतां स तु तावत्यजद्यतस्ताभ्यां मोक्षं नाप्तवान्। सिद्धार्थः षड्वर्षान्यावत्तीव्रं तपश्चैकाग्रतां चाचरितवान्येन स्वशरीरं बहु कृशतां गतम्। यथा तेन सर्वेण तापस्येनापि सिद्धार्थो मुक्तिं लब्धुं नाशङ्कत तथा पुनरशितुं च तपस्त्यक्तुं च निश्चितवान्। एतत्सिद्धार्थस्य नवजीवनमारब्धवद्ग्रामवासिन्याः साहाय्येन या तस्मै क्षीरं च मधु चोपाहरत्। तदनन्तरं नैरञ्जनानद्यां स्नात्वा ततो बोधितरुं प्रति प्रस्थाय तस्योऽध उपाविशत्। सिद्धार्थेन शास्त्राणां सर्वेषामधीतानामपि तथापि स मोक्षं न प्राप्नोत्। स स्तम्भवद्दृढस्तत्र षड्दिनपर्यन्तं ध्यायनतिष्ठत्। सत्यमन्ते स उपलब्धवान्। सप्ताहसप्तकं यावत्तत्र प्रबोधितावस्थायामवातिष्ठत्। अस्मात्प्रबोधनात्सिद्धार्थो बुद्धो वा शाक्यमुनिर्वेति नाम्ना प्रसिद्धोऽभवत्। आदौ बुद्धस्य स्वावस्थाविषयेऽवक्तुकामस्यापि तथाप्युपदेष्टुं बुद्धं ब्रह्मैव प्रत्ययमकारयदिति कथ्यत इति॥२९१॥
Siddhārthasyārāḍakālāmaścodrakarāmaputra iti gurū dvāvabhavatāṁ sa tu tāvatyajadyatastābhyāṁ mokṣaṁ nāptavān| Siddhārthaḥ ṣaḍvarṣānyāvattīvraṁ tapaścaikāgratāṁ cācaritavānyena svaśarīraṁ bahu kṛśatāṁ gatam| Yathā tena sarveṇa tāpasyenāpi siddhārtho muktiṁ labdhuṁ nāśaṅkata tathā punaraśituṁ ca tapastyaktuṁ ca niścitavān| Etatsiddhārthasya navajīvanamārabdhavadgrāmavāsinyāḥ sāhāyyena yā tasmai kṣīraṁ ca madhu copāharat| Tadanantaraṁ nairañjanānadyāṁ snātvā tato bodhitaruṁ prati prasthāya tasyo'dha upāviśat| Siddhārthena śāstrāṇāṁ sarveṣāmadhītānāmapi tathāpi sa mokṣaṁ na prāpnot| Sa stambhavaddṛḍhastatra ṣaḍdinaparyantaṁ dhyāyanatiṣṭhat| Satyamante sa upalabdhavān| Saptāhasaptakaṁ yāvattatra prabodhitāvasthāyāmavātiṣṭhat| Asmātprabodhanātsiddhārtho buddho vā śākyamunirveti nāmnā prasiddho'bhavat| Ādau buddhasya svāvasthāviṣaye'vaktukāmasyāpi tathāpyupadeṣṭuṁ buddhaṁ brahmaiva pratyayamakārayaditi kathyata iti||291||

"Siddhārtha had (siddhārthasya... abhavatām) two Guru-s (gurū dvau): «Arāḍakālāma (arāḍakālāmaḥ) and (ca) Udrakarāmaputra (udrakarāmaputraḥ iti)», but (tu) he (saḥ) abandoned (atyajat) them (tau) because (yatas) he did not attain (na āptavān) Liberation (mokṣam) with them (tābhyām). Siddhārtha (siddhārthaḥ) practiced (ācaritavān) for six years (ṣaṭ-varṣān yāvat) intense (tīvram) austerities (tapas) and (ca... ca) concentration (ekāgratām), by which (yena) his body (svaśarīram) became very emaciated (bahu kṛśatām gatam). As (yathā) Siddhārtha (siddhārthaḥ) could not (na aśaṅkata) attain (labdhum) Liberation (muktim) even (api) through all that ascetism (tena sarveṇa tāpasyena), he decided (tathā... niścitavān) to eat (aśitum) again (punar) and (ca... ca) to abandon (tyaktum) austerities (tapas). This (etad) started (ārabdhavat) for Siddhārtha (siddhārthasya) a new life (nava-jīvanam), with the help (sāhāyyena) of a female villager (grāma-vāsinyāḥ) who (yā) offered (upāharat) him (tasmai) milk (kṣīram) and (ca... ca) honey (madhu). Immediately after that (tad-anantaram), he bathed (snātvā) in the river Nairañjanā (nairañjanā-nadyām), then (tatas) he proceeded (prasthāya) to the tree of Wisdom (bodhi-tarum prati) (and) he sat down (upāviśat) under it (tasya adhas). Although Siddhārtha had studied all the scriptures (siddhārthena śāstrāṇām sarveṣām adhītānām api), even so (tathā api) he (saḥ) did not achieve (na prāpnot) Liberation (mokṣam). He (saḥ), firm (dṛḍhaḥ) like a pillar (stambha-vat), kept (atiṣṭhat) meditating (dhyāyan) there (tatra) during six days (ṣaṭ-dina-paryantam). He (saḥ) finally (ante) realized (upalabdhavān) the Truth (satyam). He remained (avātiṣṭhat) there (tatra) during seven weeks (saptāha-saptakam yāvat) in an Awakened State (prabodhita-avasthāyām). From this Awakening (asmāt prabodhanāt), Siddhārtha (siddhārthaḥ) became known (prasiddhaḥ abhavat) by the name (nāmnā) of Buddha (buddhaḥ) or (vā... vā) Śākyamuni (śākyamuniḥ... iti). Although at the beginning Buddha did not want to speak about his State (ādau buddhasya sva-avasthā-viṣaye avaktukāmasya api), even so (tathā api), it is said (kathyate) that (iti) Brahmā himself (brahmā eva) convinced (pratyayam akārayat) Buddha (buddham) to teach (upadeṣṭum... iti)"||291||


तदा बुद्धो दुःखसमुदयनिरोधमार्गात्मकानि चतुरार्यसत्यान्यवक्। दुःखं संसारस्य सारवल्लक्षणम्। समुदयो यत्तद्दुःखं जनयत्कारणं स्यात्तद्यथा तृष्णा। निरोधः संसारोत्पादकस्य तादृशदुःखस्य रोधः। मार्गश्चार्याष्टाङ्गमार्गो यो दुःखनिरोधं नयति। आर्याष्टाङ्गमार्गोऽयं चाष्टसम्यङ्मार्गनामकोऽपि। एष सम्यग्दृष्टिः सम्यक्सङ्कल्पः सम्यग्वाक्सम्यक्कर्मान्तः सम्यगाजीवः सम्यग्व्यायामः सम्यक्स्मृतिश्च सम्यक्समाधिरित्याकृत्यष्टकेन युक्तोऽस्ति। बुद्ध एकान्नपञ्चाशद्वर्षपर्यन्तमध्यापितवान्भारते ग्रामादन्यग्रामं चरन्। बुद्धस्य कीर्तिः प्रसरती राजानोऽन्ये च धनिनो निवृत्त्यर्थमुद्यानानामारामानां च दातृतामाप्ताः। यद्यपि बुद्ध इमानि सर्वाणि दानानि स्वीकृतवांस्तथापि स भिक्षुरिव जीवन्नतिष्ठत्। बुद्धः प्रायो मध्याह्नाशनानन्तरमपाठयत्। अन्ते बुद्धोऽशीतिवर्षीयः सन्कुशिनगरे स्वदेहमत्यज्यत्। बुद्धो म्रियमाणः सर्वस्यानित्यत्वं समागतभिक्षून्स्मारयित्वोपदेशेषु शरणं गन्तुमर्हथेति तानुपन्यस्तवानिति॥२९२॥
Tadā buddho duḥkhasamudayanirodhamārgātmakāni caturāryasatyānyavak| Duḥkhaṁ saṁsārasya sāravallakṣaṇam| Samudayo yattadduḥkhaṁ janayatkāraṇaṁ syāttadyathā tṛṣṇā| Nirodhaḥ saṁsārotpādakasya tādṛśaduḥkhasya rodhaḥ| Mārgaścāryāṣṭāṅgamārgo yo duḥkhanirodhaṁ nayati| Āryāṣṭāṅgamārgo'yaṁ cāṣṭasamyaṅmārganāmako'pi| Eṣa samyagdṛṣṭiḥ samyaksaṅkalpaḥ samyagvāksamyakkarmāntaḥ samyagājīvaḥ samyagvyāyāmaḥ samyaksmṛtiśca samyaksamādhirityākṛtyaṣṭakena yukto'sti| Buddha ekānnapañcāśadvarṣaparyantamadhyāpitavānbhārate grāmādanyagrāmaṁ caran| Buddhasya kīrtiḥ prasaratī rājāno'nye ca dhanino nivṛttyarthamudyānānāmārāmānāṁ ca dātṛtāmāptāḥ| Yadyapi buddha imāni sarvāṇi dānāni svīkṛtavāṁstathāpi sa bhikṣuriva jīvannatiṣṭhat| Buddhaḥ prāyo madhyāhnāśanānantaramapāṭhayat| Ante buddho'śītivarṣīyaḥ sankuśinagare svadehamatyajyat| Buddho mriyamāṇaḥ sarvasyānityatvaṁ samāgatabhikṣūnsmārayitvopadeśeṣu śaraṇaṁ gantumarhatheti tānupanyastavāniti||292||

"Then (tadā), Buddha (buddhaḥ) pronounced (avak) the four noble truths (catur-ārya-satyāni) consisting of duḥkha, samudaya, nirodha and mārga (duḥkha-samudaya-nirodha-mārga-ātmakāni). Duḥkha or suffering (duḥkham) (is) the essential (sāravat) characteristic (lakṣaṇam) of Saṁsāra --i.e. of Transmigration full of misery-- (saṁsārasya). Samudaya (samudayaḥ) is (syāt) the cause (kāraṇam) that (yad) generates (janayat) that suffering (tad-duḥkham), namely (tadyathā) the thirst --i.e. the desire-- (tṛṣṇā). Nirodha (nirodhaḥ) (is) the suppression (rodhaḥ) of such a suffering (tādṛśa-duḥkhasya) which produces Saṁsāra (saṁsāra-utpādakasya). And (ca) mārga or path (mārgaḥ) (is) the noble eightfold path (ārya-aṣṭāṅga-mārgaḥ) which (yaḥ) leads (nayati) to the nirodha or suppression of suffering (duḥkha-nirodham). And (ca) this (ayam) noble eightfold path (ārya-aṣṭāṅga-mārgaḥ) (is) also (api) called Aṣṭasamyaṅmārga --lit. the path of the eight right (aspects)-- (aṣṭa-samyak-mārga-nāmakaḥ). It (eṣaḥ) is (asti) furnished with (yuktaḥ) eight aspects (ākṛti-aṣṭakena): Right viewpoint (samyak-dṛṣṭiḥ), right thought (samyak-saṅkalpaḥ), right speech (samyak-vāk), right action (samyak-karmāntaḥ), right livelihood --or right living-- (samyak-ājīvaḥ), right effort (samyak-vyāyāmaḥ), right mindfulness --or right memory-- (samyak-smṛtiḥ) and (ca) right concentration (samyak-samādhiḥ iti). Buddha (buddhaḥ) taught (adhyāpitavān) during forty-nine years (ekānnapañcāśat-varṣa-paryantam) moving (caran) from one village (grāmāt) to another village (anya-grāmam) in India (bhārate). As the fame of Buddha spread (buddhasya kīrtiḥ prasaratī), kings (rājānaḥ) and (ca) other (anye) wealthy men (dhaninaḥ) became donors (dātṛtām āptāḥ) of parks (udyānānām) and (ca) gardens (ārāmānām) in order to hold retreats (nivṛtti-artham). Although (yadi api) Buddha (buddhaḥ) accepted (svīkṛtavān) all (sarvāṇi) these (imāni) donations (dānāni), even so (tathā api) he continued to live (jīvan atiṣṭhat) like (iva) a mendicant (bhikṣuḥ). Buddha (buddhaḥ) usually (prāyas) taught (apāṭhayat) after lunch (madhyāhna-aśana-anantaram). Buddha (buddhaḥ) finally (ante) abandoned (atyajat) his body (sva-deham) in Kuśinagara (kuśinagare) when he was eighty years old (aśīti-varṣīyaḥ san). Buddha (buddhaḥ), while he was dying (mriyamāṇaḥ), reminded (smārayitvā) the assembled mendicants (samāgata-bhikṣūn) of the impermanence (anityatvam) of all (sarvasya) (and) suggested (upanyastavān) them (tān): «Please, take refuge (śaraṇam gantum arhatha) in the teachings (upadeśeṣu... iti... iti)»"||292||


केचिद्वदन्ति यद्बुद्धः खलु विष्णोर्नवमावतार आसीदन्ये तु तन्निरस्यन्ति। जगत्यस्मिन्यत्र भ्रमाख्या माता राज्यकारिणी सर्वदान्यश्लोकविरुद्ध एकश्लोकः स्यात्। अत एव क्षमाविकासः करणीयः। बुद्धः किन्तु सर्वप्राणिनः प्रति करुणाया अवतारोऽभवत्। यथा स वैदिकयज्ञेषु पशुवधविरुद्धः। एवं बुद्धोपदेशा अशेषेणाहिंसामूला अलमनेन। स साधको विष्णोरवतारान्निरूपयन्स्थातुं सज्जः। इदानीमेवाविलम्बेन स विष्णोर्दशमावतारस्य कल्केर्विषये वक्तुमुपक्रंस्यते॥२९३॥
Kecidvadanti yadbuddhaḥ khalu viṣṇornavamāvatāra āsīdanye tu tannirasyanti| Jagatyasminyatra bhramākhyā mātā rājyakāriṇī sarvadānyaślokaviruddha ekaślokaḥ syāt| Ata eva kṣamāvikāsaḥ karaṇīyaḥ| Buddhaḥ kintu sarvaprāṇinaḥ prati karuṇāyā avatāro'bhavat| Yathā sa vaidikayajñeṣu paśuvadhaviruddhaḥ| Evaṁ buddhopadeśā aśeṣeṇāhiṁsāmūlā alamanena| Sa sādhako viṣṇoravatārānnirūpayansthātuṁ sajjaḥ| Idānīmevāvilambena sa viṣṇordaśamāvatārasya kalkerviṣaye vaktumupakraṁsyate||293||

Some (kecid) say (vadanti) that (yad) Buddha (buddhaḥ) was (āsīt) certainly (khalu) the ninth avatāra (navama-avatāraḥ) of Viṣṇu (viṣṇoḥ), but (tu) others (anye) reject (nirasyanti) that (tad). In this world (jagati asmin) where (yatra) the mother (mātā) called 'confusion' (bhrama-ākhyā) reigns (rājya-kāriṇī), there is (syāt) always (sarvadā) one stanza (eka-ślokaḥ) opposing to another stanza (anya-śloka-viruddhaḥ). On this account (atas eva), one should develop patience (kṣamā-vikāsaḥ karaṇīyaḥ). Anyway (kintu), Buddha (buddhaḥ) was (abhavat) an avatāra (avatāraḥ) of compassion (karuṇāyāḥ) toward (prati) all the living beings (sarva-prāṇinaḥ). For example (yathā), he (saḥ) was against the slaughtering of animals (paśu-vadha-viruddhaḥ) during the Vedic sacrifices (vaidika-yajñeṣu). Thus (evam), the Buddha's teachings (buddha-upadeśāḥ) are completely based on harmlessness --commonly known as 'non-violence'-- (aśeṣeṇa ahiṁsā-mūlāḥ), enough of this (alam anena). The seeker (saḥ sādhakḥaḥ) (is) ready (sajjaḥ) to keep (sthātum) describing (nirūpayan) the avatāra-s (avatārān) of Viṣṇu (viṣṇoḥ). Right now (and) without delay (idānīm eva avilambena), he (saḥ) will start (upakraṁsyate) speaking (vaktum) about Kalki (kalkeḥ viṣaye), the tenth avatāra (daśama-avatārasya) of Viṣṇu (viṣṇoḥ)||293||


कल्किर्विष्णोरन्तिमावतारः शम्भलशब्दिते ग्रामे विष्णुयशनामकब्राह्मणकुटुम्बे द्वात्रिंशत्सहस्राधिकचतुर्लक्षसंवत्सरसंस्थितस्य कल्याख्यवर्तमानयुगस्यान्ते प्रादुर्भविष्यति। तस्मिन्कालेऽधर्मानुयायिभिर्जगच्छासितं भविष्यति। कल्किर्दुष्टानां विनाशाय जगतो नूतनयुगेऽर्थात्सत्ययुगे प्रक्षेपणाय चोद्भविष्यति। कल्किः श्वेताश्वारूढो केतुतारावज्ज्वलत्खड्गहस्त आगमिष्यति। कल्केरश्वः स्वपादप्रहरेण पृथिवीं कम्पयिष्यत्यगाधगाम्भीर्ये च जगद्धारककच्छपं पातयिष्यति। तत्सर्वं कृत्वा देवाः पृथिवीं पूर्वशुद्धिदशामानेष्यन्तीति॥२९४॥
Kalkirviṣṇorantimāvatāraḥ śambhalaśabdite grāme viṣṇuyaśanāmakabrāhmaṇakuṭumbe dvātriṁśatsahasrādhikacaturlakṣasaṁvatsarasaṁsthitasya kalyākhyavartamānayugasyānte prādurbhaviṣyati| Tasminkāle'dharmānuyāyibhirjagacchāsitaṁ bhaviṣyati| Kalkirduṣṭānāṁ vināśāya jagato nūtanayuge'rthātsatyayuge prakṣepaṇāya codbhaviṣyati| Kalkiḥ śvetāśvārūḍho ketutārāvajjvalatkhaḍgahasta āgamiṣyati| Kalkeraśvaḥ svapādaprahareṇa pṛthivīṁ kampayiṣyatyagādhagāmbhīrye ca jagaddhārakakacchapaṁ pātayiṣyati| Tatsarvaṁ kṛtvā devāḥ pṛthivīṁ pūrvaśuddhidaśāmāneṣyantīti||294||

"Kalki (kalki), the final avatāra (antima-avatāraḥ) of Viṣṇu (viṣṇoḥ), will appear (prādurbhaviṣyati) in a village (grāme) called Śambhala (śambhala-śabdite), in the family of a brāhmaṇa called Viṣṇuyaśa (viṣṇuyaśa-nāmaka-brāhmaṇa-kuṭumbe), at the end (ante) of the present yuga --i.e. age-- called Kali (kali-ākhya-vartamāna-yugasya) which lasts four hundred thirty-two thousand years (dvātriṁśat-sahasra-adhika-catur-lakṣa-saṁvatsara-saṁsthitasya). At that time (tasmin kāle), the world (jagat) will be (bhaviṣyati) ruled (śāsitam) by the followers of adharma (adharma-anuyāyibhiḥ). Kalki (kalkiḥ) will arise (udbhaviṣyati) to annihilate the wicked (duṣṭānām vināśāya) and (ca) to throw the world into a new yuga, i.e. into Satyayuga (jagataḥ nūtana-yuge arthāt satya-yuge prakṣepaṇāya). Kalki (kalkiḥ) will come (āgamiṣyati) riding a white horse (śveta-aśva-āruḍhaḥ) (and) with a sword bright like a comet in his hand (ketutārā-vat-jvalat-khaḍga-hastaḥ). Kalki's horse (kalkeḥ aśvaḥ) will shake (kampayiṣyati) the earth (pṛthivīm) with its stamp (sva-pādaprahareṇa) and (ca) will cause the tortoise that supports the world to fall (jagat-dhāraka-kacchapam pātayiṣyati) into the unfathomable depths (agādha-gāmbhīrye). After doing (kṛtvā) all that (tad sarvam), the gods (devāḥ) will bring the earth back (pṛthivīm... āneṣyanti) to its previous state of purity (pūrva-śuddhi-daśām... iti)"||294||


इदानीं भगवतो विष्णोर्दशावतारान्वर्णितुं समाप्य साधकोऽल्पकालं चिन्तयन्नतिष्ठत्सहसा तु सोऽवागच्छद्यत्केचिद्बलभद्रं बलरामनामकमपि विष्णोः प्रामाणिकावतारमवगच्छन्ति। तदनुरूपेण साधको बलभद्रस्य विषये सत्वरं वक्तुमुपक्रान्तवान्॥२९५॥
Idānīṁ bhagavato viṣṇordaśāvatārānvarṇituṁ samāpya sādhako'lpakālaṁ cintayannatiṣṭhatsahasā tu so'vāgacchadyatkecidbalabhadraṁ balarāmanāmakamapi viṣṇoḥ prāmāṇikāvatāramavagacchanti| Tadanurūpeṇa sādhako balabhadrasya viṣaye satvaraṁ vaktumupakrāntavān||295||

Now (idānīm), having finished (samāpya) describing (varṇitum) the ten avatāra-s (daśa-avatārān) of Viṣṇu (viṣṇoḥ), the seeker (sādhakaḥ) remained (atiṣṭhat) thoughtful (cintayan) for a little while (alpa-kālam), but (tu) he (saḥ) suddenly (sahasā) realized (avāgacchat) that (yad) some (kecid) believe (avagacchanti) Balabhadra (balabhadram) —also (api) called Balarāma (balarāma-nāmakam)— to be an authentic avatāra (prāmāṇika-avatāram) of Viṣṇu (viṣṇoḥ). Accordingly (tad-anurūpeṇa), the seeker (sādhakaḥ) in haste (satvaram) began (upakrāntavān) speaking (vaktum) about Balabhadra (balabhadrasya viṣaye)||295||


यदा भगवत्कृष्णस्यैव विषयेऽवचं बलभद्रकथाया विषये वस्तूनि बहून्यख्यापयमधुना परन्तु बलरामस्य जीवनं प्रति वस्तून्यन्यानि कानिचन संयोजयिष्यामि। बलभद्रः ककुद्मिराजकन्यां रेवतीं विवाहितवान्। तस्योल्मुको निशठश्च नाम्नी द्वौ पुत्रावास्तां शशिरेखा नाम पुत्री चासीत्। बलरामस्य प्रीतिपात्रशस्त्रं हलम्। महायुद्धकाले स तटस्थित आसीत्। तद्विग्रहस्यान्ते तु स भीमेन युद्धविधिभेदने भीमस्यातीवाक्रुध्यत्। किं घटितमिति। दुर्योधनोरुं स्वगदया भीमोऽभनक्। कृष्णः पुनस्तमशमयत्। कृष्णस्यान्तर्धानं दृष्ट्वा बलरामोऽम्रियतेति कथ्यते। कथं। स केवलं ध्यातुमुपविष्टवानिच्छातश्च स्वमर्त्यदेहमत्यज्यदिति॥२९६॥
Yadā bhagavatkṛṣṇasyaiva viṣaye'vacaṁ balabhadrakathāyā viṣaye vastūni bahūnyakhyāpayamadhunā parantu balarāmasya jīvanaṁ prati vastūnyanyāni kānicana saṁyojayiṣyāmi| Balabhadraḥ kakudmirājakanyāṁ revatīṁ vivāhitavān| Tasyolmuko niśaṭhaśca nāmnī dvau putrāvāstāṁ śaśirekhā nāma putrī cāsīt| Balarāmasya prītipātraśastraṁ halam| Mahāyuddhakāle sa taṭasthita āsīt| Tadvigrahasyānte tu sa bhīmena yuddhavidhibhedane bhīmasyātīvākrudhyat| Kiṁ ghaṭitamiti| Duryodhanoruṁ svagadayā bhīmo'bhanak| Kṛṣṇaḥ punastamaśamayat| Kṛṣṇasyāntardhānaṁ dṛṣṭvā balarāmo'mriyateti kathyate| Kathaṁ| Sa kevalaṁ dhyātumupaviṣṭavānicchātaśca svamartyadehamatyajyaditi||296||

"When (yadā) I spoke (avacam) about Lord Kṛṣṇa himself (bhagavat-kṛṣṇasya eva viṣaye) I narrated (akhyāpayam) many (bahūni) things (vastūni) about the story of Balabhadra (balabhadra-kathāyāḥ viṣaye), but (parantu) now (adhunā) I will add (saṁyojayiṣyāmi) some (kānicana) other (anyāni) things (vastūni) concerning (prati) the life (jīvanam) of Balarāma (balarāmasya). Balabhadra (balabhadraḥ) married (vivāhitavān) Revatī (revatīm), the daughter of king Kakudmi (kakudmi-rāja-kanyām). He had (tasya... āstām... āsīt) two (dvau) sons (putrau) called (nāmnī) Ulmuka (ulmukaḥ) and (ca) Niśaṭha (niśaṭhaḥ), and (ca) a daughter (putrī) called (nāma) Śaśirekhā (śaśirekhā). The favorite weapon (prītipātra-śastram) of Balarāma (balarāmasya) (was) the plough (halam). At the time of the Great War --i.e. of the war between Pāṇḍava-s and Kaurava-s-- (mahā-yuddha-kāle), he (saḥ) remained neutral (taṭasthitaḥ āsīt). At the end (ante) of that conflict (tad-vigrahasya), he (saḥ) got very angry (atīva akrudhyat) with Bhīma (bhīmasya) on account of a breach of the war rules (yuddha-vidhi-bhedane). What (kim) happened (ghaṭitam iti)? Bhīma (bhīmaḥ) shattered (abhanak) the thigh of Duryodhana (duryodhana-ūrum) with his mace (sva-gadayā). However (punar), Kṛṣṇa (kṛṣṇaḥ) calmed him down (tam aśamayat). It is said that (iti kathyate) Balarāma (balarāmaḥ) died (amriyata) after seeing (dṛṣṭvā) the disappearance (antardhānam) of Kṛṣṇa (kṛṣṇasya). How (katham)? He (saḥ) just (kevalam) sat down (upaviṣṭavān) for meditation (dhyātum) and (ca) abandoned (atyajyat) at will (icchātas) his mortal body (sva-martya-deham... iti)"||296||


इदानीमीश्वरस्य परव्यूहविभवाख्याकृतीः सम्यग्विवृत्य साधकोऽन्तर्याम्यर्चानामके चतुर्थपञ्चमाकृती संक्षेपेण व्याख्यातुं सज्जोऽस्ति। तत्कृत्वा समासतोऽपि विशिष्टाद्वैतवेदान्तस्य प्रतिष्ठापकस्य रामानुजस्य मते मोक्षं स वर्णयिष्यति॥२९७॥
Idānīmīśvarasya paravyūhavibhavākhyākṛtīḥ samyagvivṛtya sādhako'ntaryāmyarcānāmake caturthapañcamākṛtī saṁkṣepeṇa vyākhyātuṁ sajjo'sti| Tatkṛtvā samāsato'pi viśiṣṭādvaitavedāntasya pratiṣṭhāpakasya rāmānujasya mate mokṣaṁ sa varṇayiṣyati||297||

Now (idānīm), having fully described (samyak vivṛtya) the Lord's aspects known as Para, Vyūha and Vibhava (īśvarasya para-vyūha-vibhava-ākhya-ākṛtīḥ), the seeker (sādhakaḥ) is (asti) ready (sajjaḥ) to concisely explain (saṁkṣepeṇa vyākhyātum) the fourth and fifth aspects (caturtha-pañcama-ākṛtī) called Antaryāmī and Arcā (antaryāmi-arcā-nāmake). After doing (kṛtvā) that (tad), he (saḥ) will describe (varṇayiṣyati), also succinctly (samāsatas api), Liberation (mokṣam) according to Rāmānuja (rāmānujasya), the founder (pratiṣṭhāpakasya) of Viśiṣṭādvaitavedānta (viśiṣṭa-advaita-vedāntasya)||297||


ईश्वरस्य चतुर्थाकृतिरन्तर्यामीत्युच्यते। अन्तर्यामी भगवान्स्वयं चिदिति नाम्ना प्रसिद्धानां सर्वेषां जीवानामन्तर्निवसनचिदिति नाम्ना प्रकृत्यामन्तश्चामरात्मेव। एवं चिज्जीवानां विश्वम्। प्रत्येकस्य प्राणिनोऽन्तर्द्वे वस्तुनी स्तः। एकं वस्तु सामान्येन बद्धावस्थायां जीवोऽपरं च वस्त्वन्तर्यामी कदाचित्परमात्माख्योऽपि। बद्धजीवे संसारे स्वकर्मणां तिक्तफलं खादत्यन्तर्यामी तस्य सर्वस्याविकृतसाक्षीव तिष्ठत्यर्थादमरान्तर्यामी सर्वदा कर्मातीतः। किञ्च बद्धान्विहाय जीवा नित्याश्च मुक्ताः। नित्यजीवाः शाश्वतं मुक्ताश्च सम्सारे न कदाचिदासंस्तथाहि गरुडः। मुक्तजीवास्तु सम्सार आसन्किन्तु ते निस्तीर्णाः। पर्यन्त ईश्वरस्य पञ्चमाकृतिरर्चेत्युच्यते। जीवेनेश्वरस्य निरायासप्रत्यक्षपूजार्थमीश्वरो विग्रहरूपेण दृश्यते येन भक्तहृदयेषु प्रमोदो वर्धते। मोक्षविषये रामानुजस्य मते भक्तिप्रपत्ती मुख्योपाये। मुक्तिः परन्तु मृत्युकाले प्राप्यते। एवं विशिष्टाद्वैतवेदान्तः करणीयमिव जीवन्मुक्तिं न मन्यते। प्राप्तमुक्तिर्जीव यस्मिनीश्वरः स्वपराकृत्यां विष्णुलोके वैकुण्ठे निवसन्यत्र ब्रह्मैवाभौतिकचक्षुभिस्तज्जीवेन द्रष्टुशक्यम्। स सायुज्यं वेश्वरेण सहैकतां वापि भुङ्क्ते। एतत्त्वीश्वरोऽहमिति रूपेणेश्वरेण निखिलैक्यं न संसूचयत्यत एव विशिष्टाद्वैतमिति नाम। पुनरपि वैकुण्ठे द्रव्यमचिदपि तु शुद्धसत्त्वरूपेण। शुद्धसत्त्वमिदं नित्यमशेषेण रजस्तमोविहीनमीश्वरेच्छाधीनं च। भौतिकविश्वेऽत्र परन्त्वचिन्मिश्रसत्त्वरूपेण यस्मिन्रजस्तमःसत्त्वात्मकगुणत्रयं विद्यते। इत्थं मुक्तजीवो वैकुण्ठे निवसंस्तिष्ठति सर्वदानन्दं भुङ्क्ते च यावद्भगवद्विष्णुं सेवयति। एषामत्युत्तमविषयाणामनेन संक्षिप्तव्याख्यानेन महारामानुजेन प्रतिष्ठापितस्य श्रीविशिष्टाद्वैतवेदान्तस्य विषये मद्विवरणं समापयामि। भगवतो विष्णोः सर्वेभ्यः सद्भक्तेभ्यः कुशलं भवत्विति॥२९८॥
Īśvarasya caturthākṛtirantaryāmītyucyate| Antaryāmī bhagavānsvayaṁ ciditi nāmnā prasiddhānāṁ sarveṣāṁ jīvānāmantarnivasanaciditi nāmnā prakṛtyāmantaścāmarātmeva| Evaṁ cijjīvānāṁ viśvam| Pratyekasya prāṇino'ntardve vastunī staḥ| Ekaṁ vastu sāmānyena baddhāvasthāyāṁ jīvo'paraṁ ca vastvantaryāmī kadācitparamātmākhyo'pi| Baddhajīve saṁsāre svakarmaṇāṁ tiktaphalaṁ khādatyantaryāmī tasya sarvasyāvikṛtasākṣīva tiṣṭhatyarthādamarāntaryāmī sarvadā karmātītaḥ| Kiñca baddhānvihāya jīvā nityāśca muktāḥ| Nityajīvāḥ śāśvataṁ muktāśca samsāre na kadācidāsaṁstathāhi garuḍaḥ| Muktajīvāstu samsāra āsankintu te nistīrṇāḥ| Paryanta īśvarasya pañcamākṛtirarcetyucyate| Jīveneśvarasya nirāyāsapratyakṣapūjārthamīśvaro vigraharūpeṇa dṛśyate yena bhaktahṛdayeṣu pramodo vardhate| Mokṣaviṣaye rāmānujasya mate bhaktiprapattī mukhyopāye| Muktiḥ parantu mṛtyukāle prāpyate| Evaṁ viśiṣṭādvaitavedāntaḥ karaṇīyamiva jīvanmuktiṁ na manyate| Prāptamuktirjīva yasminīśvaraḥ svaparākṛtyāṁ viṣṇuloke vaikuṇṭhe nivasanyatra brahmaivābhautikacakṣubhistajjīvena draṣṭuśakyam| Sa sāyujyaṁ veśvareṇa sahaikatāṁ vāpi bhuṅkte| Etattvīśvaro'hamiti rūpeṇeśvareṇa nikhilaikyaṁ na saṁsūcayatyata eva viśiṣṭādvaitamiti nāma| Punarapi vaikuṇṭhe dravyamacidapi tu śuddhasattvarūpeṇa| Śuddhasattvamidaṁ nityamaśeṣeṇa rajastamovihīnamīśvarecchādhīnaṁ ca| Bhautikaviśve'tra parantvacinmiśrasattvarūpeṇa yasminrajastamaḥsattvātmakaguṇatrayaṁ vidyate| Itthaṁ muktajīvo vaikuṇṭhe nivasaṁstiṣṭhati sarvadānandaṁ bhuṅkte ca yāvadbhagavadviṣṇuṁ sevayati| Eṣāmatyuttamaviṣayāṇāmanena saṁkṣiptavyākhyānena mahārāmānujena pratiṣṭhāpitasya śrīviśiṣṭādvaitavedāntasya viṣaye madvivaraṇaṁ samāpayāmi| Bhagavato viṣṇoḥ sarvebhyaḥ sadbhaktebhyaḥ kuśalaṁ bhavatviti||298||

"The fourth aspect (caturtha-ākṛtiḥ) of the Lord (īśvarasya) is said to be (iti ucyate) Antaryāmī --usually translated as 'indweller' though the literal translation is 'inner controller'-- (antar-yāmī). The Antaryāmī (antar-yāmī) (is) the Lord (bhagavān) Himself (svayam) dwelling (nivasan) as the immortal Self (amara-ātmā iva) within (antar) all the jīva-s --i.e. all the living beings-- (sarveṣām jīvānām) known (prasiddhānām) by the name of Cit (cit iti nāmnā) and also (ca) within (antar) the Prakṛti (prakṛtyām) bearing the name of Acit (acit iti nāmnā). Thus (evam), Cit (cit) (is) the universe (viśvam) of the jīva-s (jīvānām). Inside (antar) each of the living beings (pratyekasya prāṇinaḥ) there are (staḥ) two (dve) entities (vastunī). One (ekam) entity (vastu) (is) the jīva (jīvaḥ) —generally (sāmānyena) in a bound state (baddha-avasthāyām)—, and (ca) the other (aparam) entity (vastu) (is) the Antaryāmī (antar-yāmī) —also called sometimes Paramātmā (kadācid parama-ātma-ākhyaḥ api)—. While the bound jīva eats the bitter fruit of his actions in Saṁsāra (baddha-jīve saṁsāre sva-karmaṇām tikta-phalam khādati), the Antaryāmī (antar-yāmī) remains (tiṣṭhati) like (iva) an immutable Witness (avikṛta-sākṣī) of all that (tasya sarvasya), that is (arthāt), the eternal Antaryāmī (amara-antaryāmī) is always beyond Karma (sarvadā karma-atītaḥ). Moreover (kiñca), apart from baddha-s or bound (baddhān vihāya), the jīva-s (jīvāḥ) (can be) nitya-s or eternal (nityāḥ) and (ca) mukta-s or liberated (muktāḥ). The jīva-s who are nitya-s (nitya-jīvāḥ) are eternally liberated (śāśvatam muktāḥ) and (ca) were never (na kadācid āsan) in Saṁsāra (samsāre), for example (tathāhi) Garuḍa (garuḍaḥ). However (tu), the jīva-s who are mukta-s (mukta-jīvāḥ) were (āsan) in Saṁsāra (samsāre) but (kintu) they (te) escaped (nistīrṇāḥ). Finally (paryante), the fifth aspect (pañcama-ākṛtiḥ) of the Lord (īśvarasya) is said to be (iti ucyate) Arcā (arcā). For the jīva to be able to worship the Lord in a direct and easy way (jīvena īśvarasya nirāyāsa-pratyakṣa-pūjā-artham), the Lord (īśvaraḥ) appears (dṛśyate) in the form of idols (vigraha-rūpeṇa), by which (yena) joy (pramodaḥ) increases (vardhate) in the hearts of the devotees (bhakta-hṛdayeṣu). Regarding Liberation (mokṣa-viṣaye), in the opinion (mate) of Rāmānuja (rāmānujasya) devotion and surrender (bhakti-prapattī) are the main means (mukhya-upāye). Nonetheless (parantu), Liberation (muktiḥ) is attained (prāpyate) at the time of death (mṛtyu-kāle). Thus (evam), the Viśiṣṭādvaitavedānta (viśiṣṭa-advaita-vedāntaḥ) does not consider (na manyate) Liberation while living (jīvat-muktim) as (iva) something possible to be done (karaṇīyam). The jīva (jīvaḥ) who has achieved Liberation (prāpta-muktiḥ) dwells (nivasan) in Vaikuṇṭha (vaikuṇṭhe) —in the world of Viṣṇu (viṣṇuloke), in which (yasmin) the Lord (īśvaraḥ) (remains) in His Para aspect (sva-para-ākṛtyām)— where (yatra) Brahma Himself (brahma eva) can be seen (draṣṭuśakyam) by that jīva (tad-jīvena) through non-physical eyes (abhautika-cakṣubhiḥ). He (saḥ) also (api) enjoys (bhuṅkte) sāyujya (sāyujyam) or (vā... vā) unity (ekatām) with the Lord (īśvareṇa saha). But (tu) this (etad) does not imply (na saṁsūcayati) full unity (nikhila-aikyam) with the Lord (īśvareṇa) in the form (rūpeṇa): 'I (aham) (am) the Lord (īśvaraḥ... iti)', hence (ata eva) the name (nāma) Viśiṣṭādvaita --viz. Qualified Non-dualism or Special Non-dualism-- (viśiṣṭa-advaitam iti). Moreover (punar api), in Vaikuṇṭha (vaikuṇṭhe) the matter (dravyam) (is) also (api) Acit (acit) but (tu) in the form of śuddhasattva (śuddhasattva-rūpeṇa). This (idam) śuddhasattva (śuddhasattvam) (is) eternal (nityam), completely (aśeṣeṇa) devoid of rajas and tamas (rajas-tamas-vihīnam) and (ca) under Lord's Will (īśvara-icchā-adhīnam). Here (atra), in the material universe (bhautika-viśve), however (parantu), Acit (acit) (is) in the form of miśrasattva (miśrasattva-rūpeṇa), where (yasmin) there is (vidyate) the triad of guṇa-s consisting of rajas, tamas and sattva (rajas-tamas-sattva-ātmaka-guṇa-trayam). In this way (ittham), the jīva who is liberated (mukta-jīvaḥ) continues to live (nivasan tiṣṭhati) in Vaikuṇṭha (vaikuṇṭhe) and (ca) enjoys (bhuṅkte) bliss (ānandam) forever (sarvadā) while (yāvat) he serves (sevayati) Lord Viṣṇu (bhagavat-viṣṇum). With this brief explanation (anena saṁkṣipta-vyākhyānena) of these transcendental topics (eṣām atyuttama-viṣayāṇām) I finish (samāpayāmi) my dissertation (mad-vivaraṇaṁ) about venerable Viśiṣṭādvaitavedānta (śrī-viśiṣṭa-advaita-vedāntasya viṣaye) founded (pratiṣṭhāpitasya) by the great Rāmānuja (mahā-rāmānujena). Let there be (bhavatu) welfare (kuśalam) for all the true devotees (sarvebhyaḥ sat-bhaktebhyaḥ) of Lord Viṣṇu (bhagavataḥ viṣṇoḥ... iti)!"||298||

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 Dvaitavedānta

अधुना साधकः स्वगुरवेऽन्यां सम्भाव्यतां चिन्तितवानपिनाम स्वगुरुः श्रीमध्वप्रतिष्ठापितद्वैतवेदान्तनिष्ठोऽभवत्। यद्येवं तर्हि स साधकोऽमन्यत यत्स्वगुरुरवश्यमेव मध्वेनैव विरचितानि सर्वाणि शास्त्राणि तथैव द्वैतवेदान्तस्यान्यानि बहुप्रभावपुस्तकान्यपठत्। ततः स तेषां शास्त्राणां नामानि ख्यातुं प्रारभत॥२९९॥
Adhunā sādhakaḥ svagurave'nyāṁ sambhāvyatāṁ cintitavānapināma svaguruḥ śrīmadhvapratiṣṭhāpitadvaitavedāntaniṣṭho'bhavat| Yadyevaṁ tarhi sa sādhako'manyata yatsvagururavaśyameva madhvenaiva viracitāni sarvāṇi śāstrāṇi tathaiva dvaitavedāntasyānyāni bahuprabhāvapustakānyapaṭhat| Tataḥ sa teṣāṁ śāstrāṇāṁ nāmāni khyātuṁ prārabhata||299||

Now (adhunā), the seeker (sādhakaḥ) thought (cintitavān) about another possibility (anyām sambhāvyatām) for his Guru (sva-gurave): Perhaps (apināma) his Guru (sva-guruḥ) became (abhavat) totally devoted to Dvaitavedānta --i.e. Dualistic Vedānta-- founded by venerable Madhva (śrī-madhva-pratiṣṭhāpita-dvaita-vedānta-niṣṭhaḥ). If this is so (yadi evam) then (tarhi), that seeker (saḥ sādhakaḥ) thought (amanyata) that (yad) his Guru (sva-guruḥ) surely (avaśyam eva) read (apaṭhat) all (sarvāṇi) of the scriptures (śāstrāṇi) composed (viracitāni) by Madhva himself (madhvena eva) as well as (tathā eva) other (anyāni) important books (bahuprabhāva-pustakāni) of Dvaitavedānta (dvaita-vedāntasya). After that (tatas), he (saḥ) started (prārabhata) mentioning (khyātum) the names (nāmāni) of those scriptures (teṣām śāstrāṇām)||299||


दशप्रकरणमनुव्याख्यानमणुभाष्यं तात्पर्यनिर्णयो विष्णुतत्त्वविनिर्णयो ऋग्भाष्यं च मायावादखण्डनमित्यानन्दतीर्थनामकेनापि मध्वेनैव विरचितानि शास्त्राणीमानि कानिचित्। किञ्च न्यायामृतं तर्कताण्डवं चन्द्रिका न्यायसुधा प्रमेयदीपिका तत्त्वप्रकाशिका न्यायदीपिका न्यायसुधापरिमळ्एत्यादीनि जयतीर्थव्यासतीर्थराघवेन्द्राद्यन्यनिबन्धृभिर्विरचितानि पुस्तकानीमानीति॥३००॥
Daśaprakaraṇamanuvyākhyānamaṇubhāṣyaṁ tātparyanirṇayo viṣṇutattvavinirṇayo ṛgbhāṣyaṁ ca māyāvādakhaṇḍanamityānandatīrthanāmakenāpi madhvenaiva viracitāni śāstrāṇīmāni kānicit| Kiñca nyāyāmṛtaṁ tarkatāṇḍavaṁ candrikā nyāyasudhā prameyadīpikā tattvaprakāśikā nyāyadīpikā nyāyasudhāparimaḻetyādīni jayatīrthavyāsatīrtharāghavendrādyanyanibandhṛbhirviracitāni pustakānīmānīti||300||

"These (imāni) (are) some (kānicid) scriptures (śāstrāṇi) written (viracitāni) by Madhva himself (madhvena eva) —also (api) called Ānandatīrtha (ānandatīrtha-nāmakena)—: 'Daśaprakaraṇa (daśaprakaraṇam), Anuvyākhyāna (anuvyākhyānam), Aṇubhāṣya (aṇubhāṣyam), Tātparyanirṇaya (tātparyanirṇayaḥ), Viṣṇutattvavinirṇaya (viṣṇutattvavinirṇayaḥ), Ṛgbhāṣya (ṛgbhāṣyam) and (ca) Māyāvādakhaṇḍana (māyāvādakhaṇḍanam iti)'. Moreover (kiñca), these (imāni) books (pustakāni) were written (viracitāni) by other authors such as Jayatīrtha, Vyāsatīrtha, Rāghavendra, etc. (jayatīrtha-vyāsatīrtha-rāghavendra-ādi-anya-nibandhṛbhiḥ): 'Nyāyāmṛta (nyāyāmṛtam), Tarkatāṇḍava (tarkatāṇḍavam), Candrikā (candrikā), Nyāyasudhā (nyāyasudhā), Prameyadīpikā (prameyadīpikā), Tattvaprakāśikā (tattvaprakāśikā), Nyāyadīpikā (nyāyadīpikā), Nyāyasudhāparimaḻā (nyāyasudhāparimaḻā), etc. (iti-ādīni... iti)'"||300||


प्रत्यक्षमनुमानं चागम इति द्वैतवेदान्ते प्रमाणत्रयमिदम्। किञ्चैकतो द्रव्यं गुणः कर्म सामान्यं विशेषो विशिष्टोऽंशी शक्तिः सादृश्यं चाभाव इति दशप्रमेयाणि विद्यन्ते। अन्यतो ब्रह्म लक्ष्मीर्जीवोऽव्याकृताकाशं प्रकृतिश्च गुणत्रयमिति द्रव्यं षड्विभागयुतं मम यदि स्मृतिलोपोऽसञ्जातो यतो विषयोऽयमतीव विषमश्च गहन इति॥३०१॥
Pratyakṣamanumānaṁ cāgama iti dvaitavedānte pramāṇatrayamidam| Kiñcaikato dravyaṁ guṇaḥ karma sāmānyaṁ viśeṣo viśiṣṭo'ṁśī śaktiḥ sādṛśyaṁ cābhāva iti daśaprameyāṇi vidyante| Anyato brahma lakṣmīrjīvo'vyākṛtākāśaṁ prakṛtiśca guṇatrayamiti dravyaṁ ṣaḍvibhāgayutaṁ mama yadi smṛtilopo'sañjāto yato viṣayo'yamatīva viṣamaśca gahana iti||301||

"This (idam) (is) the triad of three pramāṇa-s --i.e. means of valid knowledge-- (pramāṇa-trayam) in Dvaitavedānta (dvaita-vedānte): «Direct perception (pratyakṣam), inference (anumānam) and (ca) revealed scripture (āgamaḥ iti) ». Moreover (kiñca), on the one hand (ekatas), there are (vidyante) ten prameya-s --to be ascertained by the three pramāṇa-s-- (daśa-prameyāṇi): «Substance (dravyam), attribute (guṇaḥ), action (karma), universality (sāmānyam), individuality (viśeṣaḥ), qualified (viśiṣṭaḥ), whole --containing parts-- (aṁśī), power (śaktiḥ), similarity (sādṛśyam) and (ca) negation --i.e. nonexistence-- (abhāvaḥ iti)». On the other hand (anyatas), dravya or substance (dravyam) (is) furnished with six divisions (ṣaṭ-vibhāga-yutam): «Brahma (brahma), Lakṣmī (lakṣmīḥ), jīva (jīvaḥ), undivided/unchanged space (avyākṛta-ākāśam), Prakṛti (prakṛtiḥ) and (ca) the group of three guṇa-s --viz. sattva, rajas and tamas-- (guṇa-trayam iti)», if my memory serves me well (mama yadi smṛti-lopaḥ asañjātaḥ), because (yatas) this (ayam) topic (viṣayaḥ) (is) extremely (atīva) complex (viṣamaḥ) and (ca) deep (gahanaḥ iti)"||301||


मध्वदर्शने ब्रह्म विष्णुः स्याल्लक्ष्मीश्च तस्य पत्नी। अन्यच्च विष्णुर्लक्ष्मीश्च जीवाश्चेतनाः प्राकृतिस्त्वचेतना। किञ्च तद्द्रव्याणि विभजितुमन्यप्रकारोऽस्ति तद्यथा ब्रह्म स्वतन्त्रं जीवाः प्रकृतिर्लक्ष्मीरपि च परतन्त्राः। ब्रह्म च विष्ण्वाख्योऽपि पौरुषेयः किन्तु भौतिकशरीराद्विहीनं मनुष्यरूपसदृशाद्यस्मात्कस्माच्चिद्रूपाच्च। विष्णुः शुभगुणैः पूर्णः। तस्य प्रसादद्वारेण जीवो मरणकाले मोक्षं लब्धुं शक्तः। विष्णोर्विभवाः सन्तीति मध्वोऽभ्युपगच्छेदपि। यद्यपि लक्ष्मीः समानेत्युच्यते तथापि सा पूर्वोक्तमिव परतन्त्रैव न तु विष्णुवत्स्वतन्त्रावश्यम्। मुक्तियोग्या नित्यसंसारिणश्च तमोयोग्या इति त्रिवर्गात्मका बद्धजीवा असङ्ख्या भवेयुः। द्वैतवेदान्ते नित्यसंसारीणां तमोयोग्यानां च सन्निधिरस्य दर्शनस्याद्वितीयं लक्षणं पुनरपि मम यदि स्मृतिलोपोऽसञ्जातः। प्रकृतिर्विश्वस्योपादानकारणं निरन्तरं च विष्णोरिच्छाश्रया। पर्यन्ते द्वैतवेदान्ते विष्णुर्जीवाः प्रकृतिश्च सन्तः परन्तु परस्परं नित्यं व्यतिरिक्ताः सन्तीति॥३०२॥
Madhvadarśane brahma viṣṇuḥ syāllakṣmīśca tasya patnī| Anyacca viṣṇurlakṣmīśca jīvāścetanāḥ prākṛtistvacetanā| Kiñca taddravyāṇi vibhajitumanyaprakāro'sti tadyathā brahma svatantraṁ jīvāḥ prakṛtirlakṣmīrapi ca paratantrāḥ| Brahma ca viṣṇvākhyo'pi pauruṣeyaḥ kintu bhautikaśarīrādvihīnaṁ manuṣyarūpasadṛśādyasmātkasmāccidrūpācca| Viṣṇuḥ śubhaguṇaiḥ pūrṇaḥ| Tasya prasādadvāreṇa jīvo maraṇakāle mokṣaṁ labdhuṁ śaktaḥ| Viṣṇorvibhavāḥ santīti madhvo'bhyupagacchedapi| Yadyapi lakṣmīḥ samānetyucyate tathāpi sā pūrvoktamiva paratantraiva na tu viṣṇuvatsvatantrāvaśyam| Muktiyogyā nityasaṁsāriṇaśca tamoyogyā iti trivargātmakā baddhajīvā asaṅkhyā bhaveyuḥ| Dvaitavedānte nityasaṁsārīṇāṁ tamoyogyānāṁ ca sannidhirasya darśanasyādvitīyaṁ lakṣaṇaṁ punarapi mama yadi smṛtilopo'sañjātaḥ| Prakṛtirviśvasyopādānakāraṇaṁ nirantaraṁ ca viṣṇoricchāśrayā| Paryante dvaitavedānte viṣṇurjīvāḥ prakṛtiśca santaḥ parantu parasparaṁ nityaṁ vyatiriktāḥ santīti||302||

"In the philosophy of Madhva (madhva-darśane), Brahma (brahma) is (syāt) Viṣṇu (viṣṇuḥ) and (ca) Lakṣmī (lakṣmīḥ) (is) His (tasya) consort (patnī). Besides (anyat ca), Viṣṇu (viṣṇuḥ), Lakṣmī (lakṣmīḥ) and (ca) jīva-s (jīvāḥ) (are) sentient (cetanāḥ), but (tu) Prakṛti (prakṛtiḥ) (is) not sentient (acetanā). Moreover (kiñca), there is (asti) another way (anya-prakāraḥ) of dividing (vibhajitum) thoses substances (tad-dravyāṇi), namely (tad yathā): Brahma (brahma) (is) Free (svatantram) while (ca) the jīva-s (jīvāḥ), Prakṛti (prakṛtiḥ) and even (api ca) Lakṣmī (lakṣmīḥ) (are) dependent (paratantrāḥ). And (ca) Brahma (brahma) —also (api) called Viṣṇu (viṣṇu-ākhyaḥ)(is) personal (pauruṣeyaḥ) but (kintu) devoid (vihīnam) of a material body (bhautika-śarīrāt) and (ca) of any form whatsoever (yasmāt kasmāt-cid rūpāt) similar to the human form (manuṣya-rūpa-sadṛśāt). Viṣṇu (viṣṇuḥ) is full (pūrṇaḥ) of auspicious qualities (śubha-guṇaiḥ). By means of His Favor (tasya prasāda-dvāreṇa), a jīva (jīvaḥ) can (śaktaḥ) attain (labdhum) Liberation (mokṣam) at the time of death (maraṇa-kāle). Madhva (madhvaḥ) also (api) admits (abhyupagacchet) that (iti) Viṣṇu has vibhava-s or incarnations (viṣṇoḥ vibhavāḥ santi). Although (yadi api) Lakṣmī (lakṣmīḥ) is said to be (iti ucyate) Equal (to Viṣṇu) (samānā), even so (tathā api) she (sā), as (iva) it has been said before (pūrva-uktam), (is) certainly (eva) dependent (paratantrā) and not (na tu) Free (svatantrā) indeed (avaśyam) as Viṣṇu (viṣṇu-vat). The bound jīva-s (baddha-jīvāḥ) —consisting of three groups (tri-varga-ātmakāḥ): «Worthy of Liberation (mukti-yogyāḥ), eternally saṁsārī-s (nitya-saṁsāriṇaḥ) and (ca) worthy of darkness (tamas-yogyāḥ iti)»— are (bhaveyuḥ) innumerable (asaṅkhyāḥ). In Dvaitavedānta (dvaita-vedānte), the presence (sannidhiḥ) of (jīva-s who are) eternally saṁsārī-s (nitya-saṁsārīṇām) and (ca) worthy of darkness (tamas-yogyānām) (is) a unique (advitīyam) feature (lakṣaṇam) of this philosophical system (asya darśanasya), again (punar api) if my memory serves me well (mama yadi smṛti-lopaḥ asañjātaḥ). Prakṛti (prakṛtiḥ) (is) the material cause (upādāna-kāraṇam) of the universe (viśvasya) and (ca) constantly (nirantaram) depends on the Will (icchā-āśrayā) of Viṣṇu (viṣṇoḥ). Finally (paryante), in Dvaitavedānta (dvaita-vedānte), Viṣṇu (viṣṇuḥ), the jīva-s (jīvāḥ) and (ca) Prakṛti (prakṛtiḥ) (are) real (santaḥ) but (parantu) are (santi) eternally (nityam) separate (vyatiriktāḥ) from each other (parasparam... iti)"||302||


(१) वैराग्यम् (२) ज्ञानम् (३) माहात्म्यज्ञानम् (४) निष्कामकर्म (५) भक्तिः (६) प्रसाद इति द्वैतवेदान्ते मोक्षप्राप्त्यर्थं षड्भूमिका इति॥३०३॥
(1) Vairāgyam (2) jñānam (3) māhātmyajñānam (4) niṣkāmakarma (5) bhaktiḥ (6) prasāda iti dvaitavedānte mokṣaprāptyarthaṁ ṣaḍbhūmikā iti||303||

"In Dvaitavedānta (dvaita-vedānte), the six stages (ṣaṭ-bhūmikāḥ) to attain Liberation (mokṣa-prāpti-artham) (are): «(1) Renunciation (1 vairāgyam), (2) knowledge (2 jñānam), (3) knowledge about the Greatness/Magnanimity (of the Lord) (3 māhātmya-jñānam), (4) action without desire (4 niṣkāma-karma), (5) devotion (5 bhaktiḥ) (and) (6) Favor (6 prasādaḥ iti... iti)"||303||


वैराग्ये भक्तो बाह्यार्थेषूदासीनो भवति यतस्तेषु केषुचित्सत्सौख्यं न निवसतीति सोऽवगच्छति। सर्वेन्द्रियसुखानि भौतिकदेहेऽभिलाषं च दिव्यदेहेऽपि वा स परित्यजति। सरलमितव्ययिजीवितं यत्सन्तुष्टिपूर्णं सोऽतिवाहयति। भगवद्गीतायां श्रीकृष्णोपदिष्टमिव कर्मयोगाभ्यासेन वैराग्यमेतत्समासाद्यमिति॥३०४॥
Vairāgye bhakto bāhyārtheṣūdāsīno bhavati yatasteṣu keṣucitsatsaukhyaṁ na nivasatīti so'vagacchati| Sarvendriyasukhāni bhautikadehe'bhilāṣaṁ ca divyadehe'pi vā sa parityajati| Saralamitavyayijīvitaṁ yatsantuṣṭipūrṇaṁ so'tivāhayati| Bhagavadgītāyāṁ śrīkṛṣṇopadiṣṭamiva karmayogābhyāsena vairāgyametatsamāsādyamiti||304||

"In vairāgya or renunciation (vairāgye), the devotee (bhaktaḥ) becomes (bhavati) indifferent (udāsīnaḥ) to the external objects (bāhya-artheṣu) because (yatas) he (saḥ) realizes (avagacchati) that (iti) true happiness (sat-saukhyam) does not reside (na nivasati) in any of them (teṣu kasmin-cid). He (saḥ) completely abandons (parityajati) all the sense pleasures (sarva-indriya-sukhāni) and (ca) the desire (abhilāṣam) for a material body (bhautika-dehe) or (vā) even (api) for a divine body (divya-dehe). He (saḥ) leads (ativāhayati) a simple frugal life (sarala-mitavyayi-jīvitam) which (yad) is full of contentment (santuṣṭi-pūrṇam). This (etad) renunciation (vairāgyam) (is) attainable (samāsādyam) through the practice of Karmayoga (karma-yoga-abhyāsena) as (iva) taught by venerable Kṛṣṇa (śrī-kṛṣṇa-upadiṣṭam) in Bhagavadgītā (bhagavat-gītāyām... iti)"||304||


ज्ञानभूमीकायां स्वगुरोरोष्ठाभ्यां परमेश्वरेण स्वनित्यसम्बन्धं ज्ञातुं भक्त आरभत इति॥३०५॥
Jñānabhūmīkāyāṁ svaguroroṣṭhābhyāṁ parameśvareṇa svanityasambandhaṁ jñātuṁ bhakta ārabhata iti||305||

"In the jñāna or knowledge stage (jñāna-bhūmīkāyām), the devotee (bhaktaḥ), from the lips (oṣṭhābhyām) of his Guru (sva-guroḥ), begins (ārabhate) knowing (jñātum) about his eternal relationship (sva-nitya-sambandham) with the Supreme Lord (parama-īśvareṇa... iti)"||305||


महात्म्यज्ञानभूमिकायां भक्तः शास्त्राण्यधीते यत्र स परमेश्वरस्य वर्णनानि प्राप्नोति। तद्वर्णनेभ्यश्च भक्तो भगवद्विष्णोर्महत्तामवगच्छतीति॥३०६॥
Mahātmyajñānabhūmikāyāṁ bhaktaḥ śāstrāṇyadhīte yatra sa parameśvarasya varṇanāni prāpnoti| Tadvarṇanebhyaśca bhakto bhagavadviṣṇormahattāmavagacchatīti||306||

"In the māhātmyajñāna or knowledge about the Greatness/Magnanimity (of the Lord) stage (mahātmya-jñāna-bhūmikāyām), the devotee (bhaktaḥ) studies (adhīte) scriptures (śāstrāṇi) where (yatra) he (saḥ) finds (prāpnoti) descriptions (varṇanāni) of the Supreme Lord (parama-īśvarasya). And (ca) through those descriptions (tad-varṇanebhyaḥ), the devotee (bhaktaḥ) realizes (avagacchati) the Exalted State (mahattām) of Lord Viṣṇu (bhagavat-viṣṇoḥ... iti)"||306||


निष्कामकर्मभूमिकायां भक्तो भगवतोऽहङ्कृतिहीनां प्रीतिमत्सेवामाचरति। भक्तः स्वसेवाफलभिर्न क्लिश्यतेऽपितु परमेश्वराय तत्सेवां सविनयं स समर्पयति। किञ्च कर्मण्येवाधिकारस्ते मा फलेषु कदाचन मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणीति भगवद्गीतायां श्लोकः २.४७ तद्भक्ताभ्यासस्य हृदयं स्यादिति॥३०७॥
Niṣkāmakarmabhūmikāyāṁ bhakto bhagavato'haṅkṛtihīnāṁ prītimatsevāmācarati| Bhaktaḥ svasevāphalabhirna kliśyate'pitu parameśvarāya tatsevāṁ savinayaṁ sa samarpayati| Kiñca karmaṇyevādhikāraste mā phaleṣu kadācana mā karmaphalaheturbhūrmā te saṅgo'stvakarmaṇīti bhagavadgītāyāṁ ślokaḥ 2.47 tadbhaktābhyāsasya hṛdayaṁ syāditi||307||

"In the niṣkāmakarma or action without desire stage (niṣkāma-karma-bhūmikāyām), the devotee (bhaktaḥ) applies (ācarati) to the loving service (prītimat-sevām) —which is devoid of egotism (ahaṅkṛti-hīnām)— of the Lord (bhagavataḥ). The devotee (bhaktaḥ) is not (na) worried (kliśyate) by the fruits of his own service (sva-sevā-phalabhiḥ) but rather (api tu) he (saḥ) humbly (savinayam) offers (samarpayati) that service (tad-sevām) to the Supreme Lord (parama-īśvarāya). Moreover (kiñca), the stanza (ślokaḥ) 2.47 (2.47) in the Bhagavadgītā (bhagavat-gītāyām) —«Your (te) right (adhikāraḥ) (is) for action (karmaṇi) alone (eva), (but) never (mā... kadācana) for (its) fruits (phaleṣu). Do not (mā) become (bhūḥ) the cause of the fruit of an action (karma-phala-hetuḥ), (and let) attachment (saṅgaḥ) to inaction (akarmaṇi) not be (mā... astu) yours (te... iti) (either)!»— is (syāt) the heart (hṛdayam) of the practice of that devotee (tad-bhakta-abhyāsasya... iti)"||307||


भक्तिभूमिकेयं पूर्वभूमिकाः साधयित्वा भक्त एव स्वभावत आन्दोलनविहीनचित्तावस्थालक्षणं भक्तिदशां नीयते। भक्तिर्दिवारात्रमीश्वरे शुद्धप्रेम। नानाभक्त्यवस्थाश्च वर्गीकर्तुं विविधप्रकाराः स्युः परन्तु भक्तेर्हृदयं सम्पूर्णप्रपत्तिरर्थादीश्वरस्य परिपूर्णवश्यता यया भक्तहृदयेऽन्तर्भक्तिः स्रवती। किमत्र। स तत्स्वयमेवानुभवेदिति॥३०८॥
Bhaktibhūmikeyaṁ pūrvabhūmikāḥ sādhayitvā bhakta eva svabhāvata āndolanavihīnacittāvasthālakṣaṇaṁ bhaktidaśāṁ nīyate| Bhaktirdivārātramīśvare śuddhaprema| Nānābhaktyavasthāśca vargīkartuṁ vividhaprakārāḥ syuḥ parantu bhakterhṛdayaṁ sampūrṇaprapattirarthādīśvarasya paripūrṇavaśyatā yayā bhaktahṛdaye'ntarbhaktiḥ sravatī| Kimatra| Sa tatsvayamevānubhavediti||308||

"This (iyam) (is) the devotion stage (bhakti-bhūmikā): After accomplishing (sādhayitvā) the previous stages (pūrva-bhūmikāḥ), the devotee (bhaktaḥ eva) is led (nīyate) spontaneously (svabhāvatas) to a devotional condition (bhakti-daśām) characterized by a mental state devoid of oscillation (āndolana-vihīna-citta-avasthā-lakṣaṇam). Devotion (bhaktiḥ) (is) pure love (śuddha-prema) for the Lord (īśvare) day and night (divārātram). And (ca) there are (syuḥ) various ways (vividha-prakārāḥ) of classifying (vargīkartum) the multiple devotional states (nānā-bhakti-avasthāḥ), but (parantu) the heart (hṛdayam) of devotion (bhakteḥ) (is) full surrender (sampūrṇa-prapattiḥ), that is (arthāt), full submission (paripūrṇa-vaśyatā) to the Lord (īśvarasya), by which (yayā) devotion (bhaktiḥ) flows (sravatī) in (antar) the heart of the devotee (bhakta-hṛdaye). What (kim) (else could be said) about this (atra)? He (saḥ) should experience (anubhavet) that (tad) by himself (svayam eva... iti)"||308||


प्रसादभूमिकेयं द्वैतवेदान्तानुसारेण केवलमीश्वरप्रसादः पूर्वपञ्चभूमिकासम्पन्नाय भक्ताय मोक्षप्रदस्तादृशसौभाग्यवद्भक्ताय। दत्ते पूर्वोक्तानुग्रहे स मुक्तिं लभत इति॥३०९॥
Prasādabhūmikeyaṁ dvaitavedāntānusāreṇa kevalamīśvaraprasādaḥ pūrvapañcabhūmikāsampannāya bhaktāya mokṣapradastādṛśasaubhāgyavadbhaktāya| Datte pūrvoktānugrahe sa muktiṁ labhata iti||309||

"This (iyam) (is) the Favor stage (prasāda-bhūmikā): According to Dvaitavedānta (dvaita-vedānta-anusāreṇa), only (kevalam) Lord's Favor (īśvara-prasādaḥ) is bestower of Liberation (mokṣa-pradaḥ) upon the devotee (bhaktāya) who accomplished the previous five stages (pūrva-pañca-bhūmikā-sampannāya). When the aforesaid Grace is given (datte pūrva-ukta-anugrahe) to such a fortunate devotee (tādṛśa-saubhāgyavat-bhaktāya), he (saḥ) attains (labhate) Liberation (muktim... iti)"||309||


मुक्तिर्मृत्योः परं भवेन्न तु जीविते। मृत्वा मुक्तभक्त आतिवाहिकैर्ब्रह्मलोकं प्रति नीयते। कल्पान्ते भक्तो ब्रह्मा च वैकुण्ठं विष्णुलोकं प्रविशतः। मुक्तिप्राप्तिकाले भक्त आनन्दतारतम्यचतुष्कमनुभवेत् (१) सालोक्यं विष्णुप्रदेशे वसनम् (२) सामीप्यं भगवतः समीपस्थानम् (३) सारूप्यं भगवतः समानरूपताप्राप्तिस्तथा (४) सायुज्यं विष्णुना गाढसंयोग इति॥३१०॥
Muktirmṛtyoḥ paraṁ bhavenna tu jīvite| Mṛtvā muktabhakta ātivāhikairbrahmalokaṁ prati nīyate| Kalpānte bhakto brahmā ca vaikuṇṭhaṁ viṣṇulokaṁ praviśataḥ| Muktiprāptikāle bhakta ānandatāratamyacatuṣkamanubhavet (1) sālokyaṁ viṣṇupradeśe vasanam (2) sāmīpyaṁ bhagavataḥ samīpasthānam (3) sārūpyaṁ bhagavataḥ samānarūpatāprāptistathā (4) sāyujyaṁ viṣṇunā gāḍhasaṁyoga iti||310||

"Liberation (muktiḥ) occurs (bhavet) after death (mṛtyoḥ param) and not (na tu) during life (jīvite). After dying (mṛtvā), the liberated devotee (mukta-bhaktaḥ) is led (nīyate) to the Brahmā's world (brahma-lokam prati) by the Ātivāhika-s (ātivāhikaiḥ). At the end of the Kalpa (kalpa-ante), the devotee (bhaktaḥ) and (ca) Brahmā (brahmā) enter (praviśataḥ) into Vaikuṇṭha (vaikuṇṭham) —Viṣṇu's world (viṣṇu-lokam)—. At the time of getting Liberation (mukti-prāpti-kāle), the devotee (bhaktaḥ) experiences (anubhavet) the four gradations of Bliss (ānanda-tāratamya-catuṣkam): (1) Sālokya (1 sālokyam) (or) residing (vasanam) in the region of Viṣṇu (viṣṇu-pradeśe), (2) Sāmīpya (2 sāmīpyam) (or) to be near (samīpasthānam) the Lord (bhagavataḥ), (3) Sārūpya (3 sārūpyam) (or) obtaining sameness of form (samānarūpatā-prāptiḥ) with the Lord (bhagavataḥ), and (tathā) (4) Sāyujya (4 sāyujyam) (or) an intimate union (gāḍha-saṁyogaḥ) with Viṣṇu (viṣṇunā... iti)"||310||

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Chapter 9: The seeker meets his Guru

 Encounter

तद्दीर्घव्याख्यानन्तरं साधको ब्रह्मनिवसनिव तूष्णीमभवत्। एतद्गहनध्यानात्पश्चात्साधकः प्रथमोपदेशं दीक्षामपिवा प्राप्तुं स्वगुरोर्निवासं प्रति गतवान्। प्रथमवारं स्वगुरुं दृष्ट्वा तस्य दर्शनमनपेक्षितमासीदर्थात्साधकेन कल्पितवद्गुरुर्नादृश्यत। गुरुः सरलपत्रवाहकरूप उष्णीषवसनधार्मिकचिह्नमालादिविवर्जितः। प्राथमिकव्याघातमतिक्रम्य साधकोऽचिन्तयद्यत्स्वगुरुरवश्यमेव साङ्ख्ययोगस्योपदेशानुसरणं वंशं सम्बध्येत पूर्वमीमांसाया वा वेदान्तत्रयस्य वा। अत एव स्वगुरुं नमस्कृत्य स साधकस्तस्य वंशं तमपृच्छत्॥३११॥
Taddīrghavyākhyānantaraṁ sādhako brahmanivasaniva tūṣṇīmabhavat| Etadgahanadhyānātpaścātsādhakaḥ prathamopadeśaṁ dīkṣāmapivā prāptuṁ svagurornivāsaṁ prati gatavān| Prathamavāraṁ svaguruṁ dṛṣṭvā tasya darśanamanapekṣitamāsīdarthātsādhakena kalpitavadgururnādṛśyata| Guruḥ saralapatravāhakarūpa uṣṇīṣavasanadhārmikacihnamālādivivarjitaḥ| Prāthamikavyāghātamatikramya sādhako'cintayadyatsvagururavaśyameva sāṅkhyayogasyopadeśānusaraṇaṁ vaṁśaṁ sambadhyeta pūrvamīmāṁsāyā vā vedāntatrayasya vā| Ata eva svaguruṁ namaskṛtya sa sādhakastasya vaṁśaṁ tamapṛcchat||311||

After his long explanation (dīrgha-vyākhyā-anantaram), the seeker (sādhakaḥ) remained in silence (tūṣṇīm abhavat) as if (iva) he dwelt in Brahma (brahma-nivasan). After (paścāt) this deep meditation (etad-gahana-dhyānāt), the seeker (sādhakaḥ) proceeded (gatavān) to the abode (nivāsam) of his Guru (sva-guroḥ) to get (prāptum) the first teaching (prathama-upadeśam) or perhaps (apivā) initiation (dīkṣām). After seeing (dṛṣṭvā) his Guru (sva-gurum) for the first time (prathama-vāram), his (tasya) look (darśanam) was (āsīt) unexpected (anapekṣitam), that is (arthāt), the Guru (guruḥ) did not look (na adṛśyata) as imagined (kalpita-vat) by the seeker (sādhakena). The Guru (guruḥ) had the look of a simple postman (sarala-patravāhaka-rūpaḥ), without turban, robe, religious marks, rosary, etc. (uṣṇīṣa-vasana-dhārmika-cihna-mālā-ādi-vivarjitaḥ). After overcoming (atikramya) the initial shock (prāthamika-vyāghātam), the seeker (sādhakaḥ) thought (acintayat) that (yad) his Guru (sva-guruḥ) surely (avaśyam eva) would belong (sambadhyeta) to a lineage (vaṁśam) following the teachings (upadeśa-anusaraṇam) of Sāṅkhyayoga (sāṅkhya-yogasya) or (vā) of Pūrvamīmāṁsā (pūrva-mīmāṁsāyāḥ) or (vā) of the three Vedānta-s (vedānta-trayasya). This is why (atas eva), after uttering a respectful salutation (namaskṛtya) to his Guru (sva-gurum), that seeker (saḥ sādhakaḥ) asked (apṛcchat) him (tam) about his lineage (tasya vaṁśam)||311||


साधकः पृष्टवान् - गुरुजीर्मां वक्तुमर्हसि किं दर्शनं त्वद्वंशेनानुसृतमिति। तस्मै गुरुः प्रत्यवक्त्रिकदर्शनमिति। तर्हि साधकोऽवदत्किं त्रिकमिति। गुरुः प्रत्यवदत्त्रिकमेकं चतुर्णां शैवदर्शनानामिति। इदानीं साधकः सविनयं स्वगुरुमार्थयत त्वं तद्विषयापेक्षया सविस्तरं वक्तुमर्हसीति। एवं गुरुर्विस्तृततरां व्याख्यां कृतवान्॥३१२॥
Sādhakaḥ pṛṣṭavān - Gurujīrmāṁ vaktumarhasi kiṁ darśanaṁ tvadvaṁśenānusṛtamiti| Tasmai guruḥ pratyavaktrikadarśanamiti| Tarhi sādhako'vadatkiṁ trikamiti| Guruḥ pratyavadattrikamekaṁ caturṇāṁ śaivadarśanānāmiti| Idānīṁ sādhakaḥ savinayaṁ svagurumārthayata tvaṁ tadviṣayāpekṣayā savistaraṁ vaktumarhasīti| Evaṁ gururvistṛtatarāṁ vyākhyāṁ kṛtavān||312||

The seeker (sādhakaḥ) asked (pṛṣṭavān): «Gurujī (gurujīḥ), could you kindly tell me (mām vaktum arhasi) what (kim) philosophy (darśanam) is followed (anusṛtam) by your lineage (tvad-vaṁśena... iti)?». The Guru (guruḥ) replied (pratyavak) to him (tasmai): «Trika philosophy (trika-darśanam iti)». Then (tarhi) the seeker (sādhakaḥ) said (avadat): «What (kim) (is) Trika (trikam iti)?». The Guru (guruḥ) answered (pratyavadat): «Trika (trikam) (is) one (ekam) of the four Śaiva --i.e. shaivite-- philosophies (caturṇām śaiva-darśanānām iti)». Now (idānīm) the seeker (sādhakaḥ) humbly (savinayam) asked (ārthayata) his Guru (sva-gurum): «Could you please speak at length (tvam... savistaram vaktum arhasi) about that topic (tad-viṣaya-pekṣayā... iti)?». Thus (evam), the Guru (guruḥ) gave a detailed explanation (vistṛtatarām vyākhyām kṛtavān)||312||


गुरुरिदानीमिदमुक्तवान् - अहं प्रथमं त्रिकस्य मुख्यलक्षणानि वर्णयिष्यामि। ततः परं वीरः शिवाद्वैतं शैवसिद्धान्तश्च नाम्नामन्येषां त्रयाणां शैवदर्शनानां विषये लघुवर्णनं करिष्यामि। त्रिकस्य ​​मुख्यधर्माणां परिसङ्ख्यानाय गुरुणा गब्रिएल्प्रदीपकेन विरचितं त्रिकमुख्यमतानीति नाम पुस्तकं प्रयोक्ष्याम्यहम्। तदनन्तरं स्वश्लोकानधिकृत्य गब्रिएल्प्रदीपकस्य व्याख्यया सञ्चारितः संस्तस्योपदेशानुद्दिश्य मम व्याख्यानं दास्यामीति। ततो गुरुस्त्रिकविषये कथयितुमारब्धवान्॥३१३॥
Gururidānīmidamuktavān - Ahaṁ prathamaṁ trikasya mukhyalakṣaṇāni varṇayiṣyāmi| Tataḥ paraṁ vīraḥ śivādvaitaṁ śaivasiddhāntaśca nāmnāmanyeṣāṁ trayāṇāṁ śaivadarśanānāṁ viṣaye laghuvarṇanaṁ kariṣyāmi| Trikasya ​​mukhyadharmāṇāṁ parisaṅkhyānāya guruṇā gabrielpradīpakena viracitaṁ trikamukhyamatānīti nāma pustakaṁ prayokṣyāmyaham| Tadanantaraṁ svaślokānadhikṛtya gabrielpradīpakasya vyākhyayā sañcāritaḥ saṁstasyopadeśānuddiśya mama vyākhyānaṁ dāsyāmīti| Tato gurustrikaviṣaye kathayitumārabdhavān||313||

The Guru (guruḥ) now (idānīm) said (uktavān) this (idam): "Firstly (prathamam) I (aham) will describe (varṇayiṣyāmi) the main characteristics (mukhya-lakṣaṇāni) of Trika (trikasya). After that (tatas param) I will make (kariṣyāmi) a short description (laghu-varṇanam) about (viṣaye) the other three Śaiva philosophies (anyeṣām trayāṇām śaiva-darśanānām) called (nāmnām) Vīra (vīraḥ), Śivādvaita (śivādvaitam) and (ca) Śaivasiddhānta (śaivasiddhāntaḥ). In order to enumerate (parisaṅkhyānāya) the main qualities (mukhya-dharmāṇām) of Trika (trikasya), I (aham) will use (prayokṣyāmi) the book (pustakam) called (nāma) «Main Tenets of Trika (Shaivism) (trika-mukhya-matāni iti)» composed (viracitam) by Guru Gabriel Pradīpaka (guruṇā gabriel-pradīpakena). Immediately after that (tad-anantaram), inspired (sañcāritaḥ san) by the Gabriel Pradīpaka's explanation (gabriel-pradīpakasya vyākhyayā) with reference to (adhikṛtya) his own stanzas (sva-ślokān), I will give (dāsyāmi) my (mama) explanation (vyākhyānam) about his teachings (tasya upadeśān uddiśya... iti)". Then (tatas) the Guru (guruḥ) started (ārabdhavān) speaking (kathayitum) about Trika (trika-viṣaye)||313||

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Chapter 10: The Main Tenets of Trika Shaivism

 Parabhairava

परभैरवश्च विश्वात्मैव न नानात्मानो यथैव देवी।
द्वैताख्या दर्शने निर्बध्नात्येवापि तु परमात्मैकाकी॥१॥

इति प्रथमश्लोकोऽयं त्रिकमुख्यमतेष्विति॥३१४॥
Parabhairavaśca viśvātmaiva na nānātmāno yathaiva devī|
Dvaitākhyā darśane nirbadhnātyevāpi tu paramātmaikākī||1||

iti prathamaśloko'yaṁ trikamukhyamateṣviti||314||

"This (ayam) (is) the first stanza (prathama-ślokaḥ) in the Trikamukhyamatāni (trika-mukhya-mateṣu):

«Parabhairava (para-bhairavaḥ ca) (is) the Self of the universe (viśva-ātmā eva). There are not (na) multiple selves (nānā-ātmānaḥ), as (yathā eva) the goddess (devī) called 'duality' (dvaita-ākhyā) insists on (nirbadhnāti eva) showing (darśane), but rather (api tu) a solitary (ekākī) Supreme Self (parama-ātmā... iti... iti)||1||»"||314||


परभैरवः परमशिवोऽस्ति परन्तु श्रीमद्व्यासवर्णितपौराणिकशिवस्य भैरवस्य च मध्ये मा भूत्सम्भ्रमो भ्रान्तं वा प्रथमशब्दं प्रयोक्ष्ये। कोऽस्ति पौराणिकशिवः। स प्रसिद्धतपस्वी यस्य ग्रीवे सर्पो यश्चन्द्रशेखरश्चन्द्रमुकुटो वा यः शिवलोके निवसतीत्यादि। परभैरवः परमार्थोऽस्ति न तु पौराणिकदेवः। अनेनारम्भादेव सुस्पष्टेन भवितव्यम्। यो भरणो रवणो वमनश्च विश्वं स भैरव इति भैरवशब्दस्यार्थोऽयं श्लोकविशेषेण। किञ्च न नानात्मानः सन्ति। इह नानदेहचित्तव्यक्तित्वादिकं भवति न त्वात्मानः। केवलमेकात्मा भिन्नभूमिका नाटयन्। ततोऽहं मद्दृढोक्तेर्विषये पूर्णतार्किकसमर्थनं दास्यामि। एवं च नानात्मापेक्षया विविधद्वैतदर्शनानि यदुपन्यस्यन्ति तदसत्यमात्रम्। अत एव यद्द्वैतनामका देवी दृष्ट्यां निर्बध्नाति तत्सर्वथासत्यमिति सुदृढवितर्कणद्वारेणाहमसंशयं साधयिष्यामीति॥३१५॥
Parabhairavaḥ paramaśivo'sti parantu śrīmadvyāsavarṇitapaurāṇikaśivasya bhairavasya ca madhye mā bhūtsambhramo bhrāntaṁ vā prathamaśabdaṁ prayokṣye| Ko'sti paurāṇikaśivaḥ| Sa prasiddhatapasvī yasya grīve sarpo yaścandraśekharaścandramukuṭo vā yaḥ śivaloke nivasatītyādi| Parabhairavaḥ paramārtho'sti na tu paurāṇikadevaḥ| Anenārambhādeva suspaṣṭena bhavitavyam| Yo bharaṇo ravaṇo vamanaśca viśvaṁ sa bhairava iti bhairavaśabdasyārtho'yaṁ ślokaviśeṣeṇa| Kiñca na nānātmānaḥ santi| Iha nānadehacittavyaktitvādikaṁ bhavati na tvātmānaḥ| Kevalamekātmā bhinnabhūmikā nāṭayan| Tato'haṁ maddṛḍhokterviṣaye pūrṇatārkikasamarthanaṁ dāsyāmi| Evaṁ ca nānātmāpekṣayā vividhadvaitadarśanāni yadupanyasyanti tadasatyamātram| Ata eva yaddvaitanāmakā devī dṛṣṭyāṁ nirbadhnāti tatsarvathāsatyamiti sudṛḍhavitarkaṇadvāreṇāhamasaṁśayaṁ sādhayiṣyāmīti||315||

"Parabhairava (para-bhairavaḥ) is (asti) Paramaśiva (parama-śivaḥ), but (parantu) I will use (prayokṣye) the first word (prathama-śabdam) so that there will not be (mā bhūt) confusion (sambhramaḥ) or (vā) error (bhrāntam) between (madhye) the puranic Śiva described by venerable Vyāsa (śrīmat-vyāsa-varṇita-paurāṇika-śivasya) and (ca) Bhairava (bhairavasya). Who (kaḥ) is (asti) the puranic Śiva (paurāṇika-śivaḥ)? He (saḥ) (is) the famous ascetic (prasiddha-tapasvī), in whose neck (yasya grīve) (there is) a snake (sarpaḥ), who (yaḥ) (is) Candraśekhara (candra-śekharaḥ) or (vā) moon-crested (candra-mukuṭaḥ), who (yaḥ) lives (nivasati) in Śivaloka --in the world of Śiva-- (śiva-loke), etc. (iti-ādi). Parabhairava (para-bhairavaḥ) is (asti) the Highest Reality (parama-arthaḥ) and not (na tu) a puranic god (paurāṇika-devaḥ). This must be very clear (anena... suspaṣṭena bhavitavyam) from the beginning (ārambhāt eva). Acrostically (ślokaviśeṣeṇa), this (ayam) (is) the meaning (arthaḥ) of the word 'Bhairava' (bhairava-śabdasya): «He (saḥ) (is) Bhairava (bhairavaḥ) who (yaḥ) maintains (bharaṇaḥ), withdraws (ravaṇaḥ) and (ca) manifests (vamanaḥ) the universe (viśvam... iti)». Moreover (kiñca), there are no (na... santi) multiple selves (nānā-ātmānaḥ). Here --in this world-- (iha) there are (bhavati) multiple bodies, minds, personalities, etc. (nāna-deha-citta-vyaktitva-ādikam) but not (na tu) selves (ātmānaḥ). Only (kevalam) one Self (eka-ātmā) plays (nāṭayan) various roles (bhinna-bhūmikāḥ). Afterward (tatas) I will give (aham... dāsyāmi) full argumentative support/justification (pūrṇa-tārkika-samarthanam) regarding my affirmation (mad-dṛḍha-ukteḥ viṣaye). Thus (evam ca), with reference to the multiple selves (nānā-ātma-apekṣayā), it is simply false (tad asatya-mātram) what (yad) the different dualistic philosophies (vividha-dvaita-darśanāni) propound (upanyasyanti). On this account (atas eva), I will prove (aham... sādhayiṣyāmi) without doubt (asaṁśayam) by means of solid argumentation (sudṛḍha-vitarkaṇa-dvāreṇa) that (iti) it is totally false (tad sarvathā asatyam) what (yad) the goddess (devī) called 'duality' (dvaita-nāmakā) insists on (nirbadhnāti) showing (dṛṣṭyām... iti)"||315||

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 Śiva and Śakti

स परमशिवः शिवशक्तिमयः शक्तिश्चाहंविमर्श एव च।
नामत एव स्वशक्तितस्तु शिवो वेत्ति हि स्वसुप्रभसत्ताम्॥
शिवः प्रकाशपरिकीर्तितश्च विशेषकलानुसारेण नाम।
शक्तिश्च विमर्शोक्ता परिभाषादृष्त्या श्रीत्रिकशास्त्रेष्वपि॥
एष प्रकाश इत्थं ज्योतिः सर्वत्र व्यापकं विमर्शः।
तज्ज्योतिषश्च वै चेतनत्वमेव महायोग्यनुरूपतोऽपि॥
शिवस्य शक्त्या न विशेषस्ते तत्तापाग्नीव केवलमस्मात्।
अध्यायार्थाय पृथक्तु व्याक्रियेत एवात्र च नहि विमतिः॥२-५॥

इति द्वितीयश्लोकात्पञ्चमश्लोकपर्यन्तं श्लोकचतुष्कमेतदिति॥३१६॥
Sa paramaśivaḥ śivaśaktimayaḥ śaktiścāhaṁvimarśa eva ca|
Nāmata eva svaśaktitastu śivo vetti hi svasuprabhasattām||
Śivaḥ prakāśaparikīrtitaśca viśeṣakalānusāreṇa nāma|
Śaktiśca vimarśoktā paribhāṣādṛṣtyā śrītrikaśāstreṣvapi||
Eṣa prakāśa itthaṁ jyotiḥ sarvatra vyāpakaṁ vimarśaḥ|
Tajjyotiṣaśca vai cetanatvameva mahāyogyanurūpato'pi||
Śivasya śaktyā na viśeṣaste tattāpāgnīva kevalamasmāt|
Adhyāyārthāya pṛthaktu vyākriyeta evātra ca nahi vimatiḥ||2-5||

iti dvitīyaślokātpañcamaślokaparyantaṁ ślokacatuṣkametaditi||316||

"This (etad) (is) a set of four stanzas (śloka-catuṣkam), from the second stanza (dvitīya-ślokāt) up to the fifth stanza (pañcama-śloka-paryantam):

«He (saḥ) —Paramaśiva (parama-śivaḥ)— consists of Śiva and Śakti (śiva-śakti-mayaḥ), and (ca) Śakti (śaktiḥ) (is) certainly (eva ca) I-consciousness (aham-vimarśaḥ), namely (nāmatas eva), through His own Śakti (sva-śaktitaḥ) indeed (tu), Śiva (śivaḥ) knows (vetti hi) His radiant Existence (sva-suprabha-sattām). In the scriptures of venerable Trika Shaivism (śrī-trika-śāstreṣu api), Śiva (śivaḥ) is technically called Prakāśa (prakāśa-parikīrtitaḥ ca viśeṣakalānusāreṇa) truly (nāma), and (ca) Śakti (śaktiḥ), from a technical viewpoint (paribhāṣā-dṛṣtyā), is called Vimarśa (vimarśa-uktā). Thus (ittham), according to the Great Yogī-s (mahā-yogi-anurūpatas api), this (eṣaḥ) Prakāśa (prakāśaḥ) (is) Light (jyotis) which pervades (vyāpakam) everywhere (sarvatra), (and) Vimarśa (vimarśaḥ) (is) certainly (ca vai) Awareness (cetanatvam eva) of that Light (tad-jyotiṣaḥ). There is no difference (na viśeṣaḥ) between Śiva and Śakti (śivasya śaktyāḥ). They (te) (are) like (iva) fire and its heat (tad-tāpa-agnī). For this reason (asmāt), they are explained (vyākriyete eva) separately (pṛthak tu) only (kevalam) for the sake of studying (them) (adhyāya-arthāya), and (ca) there is no (nahi) discrepancy of opinion (vimatiḥ) about this (atra... iti... iti)||2-5||»"||316||


परभैरवः प्रकाशविमर्शमयो यत्र शिवो भैरवः सञ्छक्तिश्च भैरवी सती। भैरवपरभैरवयोः पारिभाषिकविशेषोऽस्ति। विशेषमेनमधुना व्याख्यास्यामि परम इति संस्कृते परशब्दस्यार्थः। अत एव परभैरवे पर इति शब्दः परमशिवे च परम इति शब्दः पर्यायौ। एतस्य किमर्थः। भैरवः शिवो वा यः प्रथमतत्त्वेऽवस्थितो विश्वोत्तीर्णः परन्तु परभैरवः परमशिवो वा विश्वोत्तीर्णो विश्वमयश्च। पृथग्विचारितो भैरवः कल्पनायामद्वैतवेदान्तब्रह्मणि सदृशः किन्त्वत्र त्रिके भैरवस्य शक्तिर्भैरवी वा विद्यते। अर्थाद्भैरवः प्रवृत्तौ शङ्कराचार्येण प्रतिष्ठापितस्य दर्शनस्य शक्तिहीनषण्ढभ्रमवन्न भवति। एष त्रिकाद्वैतवेदान्तयोर्महाविशेषः। शक्तेर्भैरव्या वा नामान्यत्स्पन्दः। एवं भैरवस्य स्वभावः प्रकाशो ज्योतिर्वा स परन्तु स्वातन्त्र्येण वा भैरव्या वा सम्पन्नोऽर्थाद्भैरवः स्वात्मानं स्वभैरव्या विस्तारमपि विश्वं च खलु चेतयते। एषा च भैरवी शक्तिर्वा परा परापरापरा चेति त्रिधा विभिन्ना। एतत् कारणानामेकं येन मयोपदिष्टं दर्शनमिदं त्रिकमित्यभिधीयत इति॥३१७॥
Parabhairavaḥ prakāśavimarśamayo yatra śivo bhairavaḥ sañchaktiśca bhairavī satī| Bhairavaparabhairavayoḥ pāribhāṣikaviśeṣo'sti| Viśeṣamenamadhunā vyākhyāsyāmi parama iti saṁskṛte paraśabdasyārthaḥ| Ata eva parabhairave para iti śabdaḥ paramaśive ca parama iti śabdaḥ paryāyau| Etasya kimarthaḥ| Bhairavaḥ śivo vā yaḥ prathamatattve'vasthito viśvottīrṇaḥ parantu parabhairavaḥ paramaśivo vā viśvottīrṇo viśvamayaśca| Pṛthagvicārito bhairavaḥ kalpanāyāmadvaitavedāntabrahmaṇi sadṛśaḥ kintvatra trike bhairavasya śaktirbhairavī vā vidyate| Arthādbhairavaḥ pravṛttau śaṅkarācāryeṇa pratiṣṭhāpitasya darśanasya śaktihīnaṣaṇḍhabhramavanna bhavati| Eṣa trikādvaitavedāntayormahāviśeṣaḥ| Śakterbhairavyā vā nāmānyatspandaḥ| Evaṁ bhairavasya svabhāvaḥ prakāśo jyotirvā sa parantu svātantryeṇa vā bhairavyā vā sampanno'rthādbhairavaḥ svātmānaṁ svabhairavyā vistāramapi viśvaṁ ca khalu cetayate| Eṣā ca bhairavī śaktirvā parā parāparāparā ceti tridhā vibhinnā| Etat kāraṇānāmekaṁ yena mayopadiṣṭaṁ darśanamidaṁ trikamityabhidhīyata iti||317||

"Parabhairava (para-bhairavaḥ) consists of Prakāśa and Vimarśa (prakāśa-vimarśa-mayaḥ), where (yatra) Śiva (śivaḥ) is (san) Bhairava (bhairavaḥ) and (ca) Śakti (śaktiḥ) is (satī) Bhairavī (bhairavī). There is (asti) a technical difference (pāribhāṣika-viśeṣaḥ) between Bhairava and Parabhairava (bhairava-para-bhairavayoḥ). Now (adhunā) I will explain (vyākhyāsyāmi) this (enam) difference (viśeṣam): The meaning (arthaḥ) of the word 'Para' (para-śabdasya) in Sanskrit (saṁskṛte) is 'Parama' --i.e. Supreme-- (paramaḥ iti). Therefore (atas eva), the word (śabdaḥ) 'para' (paraḥ iti) in Parabhairava (para-bhairave) and (ca) the word (śabdaḥ) 'parama' (paramaḥ iti) in Paramaśiva (parama-śive) (are) synonyms (paryāyau). What does this mean (etasya kim arthaḥ)? Bhairava (bhairavaḥ) or (vā) Śiva (śivaḥ), who (yaḥ) remains (avasthitaḥ) in the first category --out of 36 categories of universal manifestation-- (prathama-tattve), transcends the universe (viśva-uttīrṇaḥ), but (parantu) Parabhairava (para-bhairavaḥ) or (vā) Paramaśiva (parama-śivaḥ) transcends the universe (viśva-uttīrṇaḥ) as well as (ca) is immanent in the universe (viśva-mayaḥ). Bhairava (bhairavaḥ), considered separately (pṛthak-vicāritaḥ), (is) in theory (kalpanāyām) like (sadṛśaḥ) Brahma in Advaitavedānta (advaita-vedānta-brahmaṇi), however (kintu) here (atra) —in Trika (trike)— Bhairava has (bhairavasya... vidyate) Śakti (śaktiḥ) or (vā) Bhairavī (bhairavī). That is (arthāt), in practice (pravṛttau), Bhairava (bhairavaḥ) is not (na bhavati) like the eunuch Śakti-less Brahma (śakti-hīna-ṣaṇḍha-bhrama-vat) of the philosophy (darśanasya) founded (pratiṣṭhāpitasya) by Śaṅkarācārya (śaṅkarācāryeṇa). This (eṣaḥ) (is) a great difference (mahā-viśeṣaḥ) between Trika and Advaitavedānta (trika-advaita-vedāntayoḥ). Another (anyat) name (nāma) of Śakti (śakteḥ) or (vā) Bhairavī (bhairavyāḥ) (is) Spanda (spandaḥ). Thus (evam), the essential nature (svabhāvaḥ) of Bhairava (bhairavasya) (is) Prakāśa (prakāśaḥ) or (vā) Light (jyotis), but (parantu) He (saḥ) is furnished with (sampannaḥ) Absolute Freedom (svātantryeṇa) or (vā... vā) Bhairavī (bhairavyā), that is (arthāt), Bhairava (bhairavaḥ) (is) certainly (khalu) conscious (cetayate) of Himself (sva-ātmānam) and (ca) of the universe (viśvam) which is indeed an expansion (vistāram api) of His Bhairavī (sva-bhairavyāḥ). And (ca) this (eṣā) Bhairavī (bhairavī) or (vā) Śakti (śaktiḥ) is divided (vibhinnā) into three (tridhā): «Parā --Supreme-- (parā), Parāparā --Supreme-non-Supreme-- (parā-aparā) and (ca) Aparā --Non-supreme-- (aparā... iti)». This (etad) (is) one (ekam) of the reasons (kāraṇānām) why (yena) this (idam) philosophy (darśanam) I teach (mayā upadiṣṭam) is called (abhidhīyate) 'Trika' --viz. Triple or Threefold-- (trikam iti... iti)"||317||


अभिनवगुप्ताख्येन महामाहेश्वरेण परापराशक्त्योः सूक्ष्मविशेषस्य कृतस्यापि मम यदि स्मृतिलोपोऽसञ्जातस्तथापि सामान्यतया परा पराशक्तिरस्त्येव। किञ्च परापरा परापराशक्तिरपरैवापराशक्तिश्च। पराशक्तावेकतोऽहंविमर्शो यः स्वातन्त्र्यमप्रतिहतेच्छा चैतन्याख्योऽपि च तिष्ठेत्। पराशक्तौ सादिग्राह्यत्वेन भासते। परापराशक्तावपरतो विश्वस्य सृष्तिस्थितिसंहारक्रमः प्रकटितः। परापराशक्तिश्चेच्छाज्ञानयोर्मिश्रणयुक्ता दर्पण एव यस्मिन्नादिग्राह्यं प्रतिबिम्बितम्। अन्ततोऽपराशक्तिरिच्छाज्ञानक्रियामिश्रणा प्रतिबिम्बितादिग्राह्यधारिकार्थात्सा स्फुरदानन्दिविश्वधारिका। एतद्बिम्बप्रतिबिम्बवादमस्मानानयेत्। अत्र तद्वादं विस्तराद्विवरितुमशक्तोऽहम्। अन्यथा ममातिविस्तीर्णा व्याख्या स्यात्। आदिग्राह्यं बिम्बनामकमपीति मया निर्दिष्टव्यम्। पराशक्तिश्चादिध्वनिं सृजेत्। आदिध्वनेरस्मात्समस्तो ध्वनिशब्दसमूह उद्भवेत्। फलतः पराशक्तिवद्भासमानोऽहंविमर्शोऽयं विश्वे सर्वध्वनिशब्दानां प्रभवोऽवश्यम्। पराशक्तिः सदा वर्तमाने परापराशक्तिर्भविष्येऽपराशक्तिश्चातीत इति॥३१८॥
Abhinavaguptākhyena mahāmāheśvareṇa parāparāśaktyoḥ sūkṣmaviśeṣasya kṛtasyāpi mama yadi smṛtilopo'sañjātastathāpi sāmānyatayā parā parāśaktirastyeva| Kiñca parāparā parāparāśaktiraparaivāparāśaktiśca| Parāśaktāvekato'haṁvimarśo yaḥ svātantryamapratihatecchā caitanyākhyo'pi ca tiṣṭhet| Parāśaktau sādigrāhyatvena bhāsate| Parāparāśaktāvaparato viśvasya sṛṣtisthitisaṁhārakramaḥ prakaṭitaḥ| Parāparāśaktiścecchājñānayormiśraṇayuktā darpaṇa eva yasminnādigrāhyaṁ pratibimbitam| Antato'parāśaktiricchājñānakriyāmiśraṇā pratibimbitādigrāhyadhārikārthātsā sphuradānandiviśvadhārikā| Etadbimbapratibimbavādamasmānānayet| Atra tadvādaṁ vistarādvivaritumaśakto'ham| Anyathā mamātivistīrṇā vyākhyā syāt| Ādigrāhyaṁ bimbanāmakamapīti mayā nirdiṣṭavyam| Parāśaktiścādidhvaniṁ sṛjet| Ādidhvanerasmātsamasto dhvaniśabdasamūha udbhavet| Phalataḥ parāśaktivadbhāsamāno'haṁvimarśo'yaṁ viśve sarvadhvaniśabdānāṁ prabhavo'vaśyam| Parāśaktiḥ sadā vartamāne parāparāśaktirbhaviṣye'parāśaktiścātīta iti||318||

"Although the great devotee of the Lord called Abhinavagupta made a subtle difference between Parā and Parāśakti (abhinavagupta-ākhyena mahā-māheśvareṇa parā-parāśaktyoḥ sūkṣma-viśeṣasya kṛtasya api), if my memory serves me well (mama yadi smṛti-lopaḥ asañjātaḥ), even so (tathā api), in general (sāmānyatayā), Parā (parā) is (asti eva) Parāśakti (parā-śaktiḥ). Moreover (kiñca), Parāparā (parā-aparā) (is) Parāparāśakti (parā-aparā-śaktiḥ) and (ca) Aparā (aparā eva) (is) Aparāśakti (aparā-śaktiḥ). On the one hand (ekatas), in Parāśakti (parā-śaktau) I-consciousness (aham-vimarśaḥ) —which (yaḥ) (is) Absolute Freedom (svātantryam), Irresistible Will (apratihata-icchā) and (ca) which is also called Caitanya (caitanya-ākhyaḥ api)— remains (tiṣṭhet). In Parāśakti (parā-śaktau), She (sā) shines (bhāsate) as the original object (ādi-grāhyatvena). On the other hand (aparatas), in Parāparāśakti (parā-aparā-śaktau), a succession of manifestation, maintenance and dissolution (sṛṣti-sthiti-saṁhāra-kramaḥ) of the universe (viśvasya) is displayed (prakaṭitaḥ). And (ca) Parāparāśakti (parā-aparā-śaktiḥ), consisting of a mixture (miśraṇa-yuktā) of Will and Knowledge (icchā-jñānayoḥ), (is) the mirror itself (darpaṇaḥ eva) where (yasmin) the original object (ādi-grāhyam) (is) reflected (pratibimbitam). Finally (antatas), Aparāśakti (aparā-śaktiḥ), which is a mixture of Will, Knowledge and Action (icchā-jñāna-kriyā-miśraṇā), contains the reflected original object (pratibimbita-ādi-grāhya-dhārikā), that is (arthāt), She (sā) contains the vibrant and blissful universe (sphurat-ānandi-viśva-dhārikā). This (etad) leads (ānayet) us (asmān) to the doctrine of the object and its reflection (bimba-pratibimba-vādam). Here (atra) I cannot (aśaktaḥ aham) unfold (vivaritum) that doctrine (tad-vādam) in detail (vistarāt). Otherwise (anyathā) my (mama) explanation (vyākhyā) would be (syāt) very extensive (ati-vistīrṇā). I must note (mayā nirdiṣṭavyam) that (iti) the original object (ādi-grāhyam) is also called 'bimba' (bimba-nāmakam api). Parāśakti (parā-śaktiḥ ca) emits (sṛjet) the original sound (ādi-dhvanim). From this original sound (ādi-dhvaneḥ asmāt), the whole (samastaḥ) collection of sounds and words (dhvani-śabda-samūhaḥ) arises (udbhavet). Consequently (phalataḥ), this (ayam) I-consciousness (aham-vimarśaḥ) shining (bhāsamānaḥ) as Parāśakti (parā-śakti-vat) (is) indeed (avaśyam) the source (prabhavaḥ) of all the sounds and words (sarva-dhvani-śabdānām) in the universe (viśve). Parāśakti (parā-śaktiḥ) (is) always (sadā) at present (vartamāne), Parāparāśakti (parā-aparā-śaktiḥ) in the future (bhaviṣye) and (ca) Aparāśakti (aparā-śaktiḥ) in the past (atīte iti)"||318||


साधकोऽपृच्छत् - पराशक्तिः सदा वर्तमाने परापराशक्तिर्भविष्येऽपराशक्तिश्चातीत इति तस्योपदेशस्य कोऽअर्थ इति॥३१९॥
Sādhako'pṛcchat - Parāśaktiḥ sadā vartamāne parāparāśaktirbhaviṣye'parāśaktiścātīta iti tasyopadeśasya ko'artha iti||319||

The seeker (sādhakaḥ) asked (apṛcchat): "«Parāśakti (parā-śaktiḥ) (is) always (sadā) at present (vartamāne), Parāparāśakti (parā-aparā-śaktiḥ) in the future (bhaviṣye) and (ca) Aparāśakti (aparā-śaktiḥ) in the past (atīte iti)», what (kaḥ) (is) the meaning (arthaḥ) of that teaching (tasya upadeśasya... iti)?"||319||


गुरुः प्रत्यवक् - यथा मया पूर्वमुक्तं मद्व्याख्यामतिविस्तीर्णां नेच्छामि। तथाप्यधुना तस्योपदेशस्य सारं तुभ्यं दास्यामि। सावधानं श्रोतुमर्हस्यादिग्राह्यमर्थात्पराशक्तिगृहीतं रूपं सर्वदा वर्तमाने न तु कदाचिदतीते भविष्ये वा। तेन किं विवक्षामि। यत्सदा वर्तमाने स्वपरपदे परमेश्वरः। तस्मादिहैवेदानीमेव च तं निर्विघ्नं साक्षात्कर्तुं शक्तस्त्वम्। अपरं तु तस्य बिम्बस्यादिग्राह्यस्य प्रतिबिम्बं त्वयाधुना गृहीतं विश्वमेव। विश्वं चेदं सततमतीते तिष्ठति तद्यथा यत्त्वया दृष्टं श्रुतं घ्रातमास्वादितं स्पृष्तं च तत्सर्वमपराशक्तिरूपमनवरतमतीते। अन्ततो यत्र बिम्बः प्रतिबिम्बितो मुकुरः परापराशक्तिरूपो न दृश्यते। किमिति। तस्य भविष्येऽवस्थितत्वात्। रहस्यपूर्णेऽस्मिन्विषयेऽत्यन्तं सविस्तरं न गत्वा यत्त्वामापाततो वक्तुं शक्तोऽहं तत्सर्वमिति॥३२०॥
Guruḥ pratyavak - Yathā mayā pūrvamuktaṁ madvyākhyāmativistīrṇāṁ necchāmi| Tathāpyadhunā tasyopadeśasya sāraṁ tubhyaṁ dāsyāmi| Sāvadhānaṁ śrotumarhasyādigrāhyamarthātparāśaktigṛhītaṁ rūpaṁ sarvadā vartamāne na tu kadācidatīte bhaviṣye vā| Tena kiṁ vivakṣāmi| Yatsadā vartamāne svaparapade parameśvaraḥ| Tasmādihaivedānīmeva ca taṁ nirvighnaṁ sākṣātkartuṁ śaktastvam| Aparaṁ tu tasya bimbasyādigrāhyasya pratibimbaṁ tvayādhunā gṛhītaṁ viśvameva| Viśvaṁ cedaṁ satatamatīte tiṣṭhati tadyathā yattvayā dṛṣṭaṁ śrutaṁ ghrātamāsvāditaṁ spṛṣtaṁ ca tatsarvamaparāśaktirūpamanavaratamatīte| Antato yatra bimbaḥ pratibimbito mukuraḥ parāparāśaktirūpo na dṛśyate| Kimiti| Tasya bhaviṣye'vasthitatvāt| Rahasyapūrṇe'sminviṣaye'tyantaṁ savistaraṁ na gatvā yattvāmāpātato vaktuṁ śakto'haṁ tatsarvamiti||320||

The Guru (guruḥ) replied (pratyavak): "As (yathā) I said (mayā... uktam) before (pūrvam), I do not want (na icchāmi) my explanation (mad-vyākhyām) to be very extensive (ati-vistīrṇām). Anyway (tathā api) now (adhunā) I will give (dāsyāmi) you (tubhyam) the gist (sāram) of that teaching (tasya upadeśasya). Please, listen (śrotum arhasi) with attention (sāvadhānam)!: The original object (ādi-grāhyam), that is (arthāt), the form (rūpam) assumed by Parāśakti (parā-śakti-gṛhītam), (is) always (sarvadā) at present (vartamāne) and never (na tu kadācid) in the past (atīte) or (vā) in the future (bhaviṣye). What (kim) do I mean to say (vivakṣāmi) by that (tena)? That (yad) the Supreme Lord (parama-īśvaraḥ), in His Highest State (sva-para-pade), (remains) always (sadā) at present (vartamāne). On that account (tasmāt), right here (iha eva) and (ca) right now (idānīm eva) you can (śaktaḥ tvam), unobstructedly (nirvighnam), realize (sākṣātkartum) Him (tam). But (tu) moreover (aparam), the reflection (pratibimbam) of that bimba (tasya bimbasya) (or) original object (ādi-grāhyasya) (is) the very universe (viśvam eva) you perceive (tvayā... gṛhītam) now (adhunā). And (ca) this (idam) universe (viśvam) incessantly (satatam) remains (tiṣṭhati) in the past (atīte), namely (tad-yathā), all that (yad... tad sarvam) you see, hear, smell, taste and touch (tvayā dṛṣṭam śrutam ghrātam āsvāditam spṛṣtam ca), whose nature is Aparāśakti (aparā-śakti-rūpam), (is) constantly (anavaratam) in the past (atīte). Finally (antatas), the mirror (mukuraḥ) —whose nature is Parāparāśakti (parā-aparā-śakti-rūpaḥ)— where (yatra) the bimba (bimbaḥ) is reflected (pratibimbitaḥ) is not seen --i.e. it is not visible-- (na dṛśyate). Why (kim iti)? Because it is (tasya... avasthitatvāt) in the future (bhaviṣye). That (is) all (yad... tad sarvam) I can (śaktaḥ aham) tell (vaktum) you (tvām) for now (āpātatas) without entering into (na gatvā) excessive detail (atyantam savistaram) about this mysterious topic (rahasya-pūrṇe asmin viṣaye... iti)"||320||


साधकोऽवदत् - मत्कृते विषयोऽयमधुना किञ्चित्स्पष्टतरो बहु धन्यवादः। तर्हि गुरुजीस्त्रिकमुख्यमतानां विषये कथयन्नासितुमर्हसीति॥३२१॥
Sādhako'vadat - Matkṛte viṣayo'yamadhunā kiñcitspaṣṭataro bahu dhanyavādaḥ| Tarhi gurujīstrikamukhyamatānāṁ viṣaye kathayannāsitumarhasīti||321||

The seeker (sādhakaḥ) said (avadat): "Now (adhunā) this (ayam) topic (viṣayaḥ) is a little clearer (kiñcid-spaṣṭataraḥ) to me (matkṛte), thank you very much (bahu dhanyavādaḥ). Then (tarhi), Gurujī (gurujīḥ), please, continue to speak (kathayan āsitum arhasi) about the Main Tenets of Trika (Shaivism) (trika-mukhya-matānām viṣaye... iti)"||321||


गुरुरध्यापयन्नास्त - अद्वैतवेदान्ते परमतत्त्वं यत्ते ब्रह्मेति नाम कुर्वन्ति यत्त्रिके भैरव इत्युच्यते शक्तेर्विहीनम्। ते भ्रान्ता एव। तथाहि शक्तिरहितस्य ब्रह्मणो भैरवस्य वाहंविमर्षो न स्यादर्थात्स स्वसत्त्वं न जानीयात्। अनर्थकमेवेदं यतः कथमिवेदमेव तद्यथा जीवाः स्वास्तित्वं जानन्ति ब्रह्म तु तन्न जानातीति। तदखिलेनानुपपन्नमवश्यं सर्वदृष्टिभ्यः। पश्चात्तत्पक्षवधायाद्वैतवेदान्तविषयेऽधिकं वक्ष्यामि। परमार्थस्य च हृदयं सच्चिदानन्दं नास्ति यथाद्वैतवेदान्तेनोक्तमपि तु चिदानन्दं केवलम्। किमिति। सतः परमार्थत्वादर्थात्परमार्थस्य पृथग्गुणत्वेन सदित्यस्योच्चारणं निष्प्रयोजनम्। विश्वसृष्टौ षट्त्रिंशत्तत्त्वानीति त्रिक उपदिश्यते। पारमेश्वरी शक्तिर्नित्यं विश्वोन्मेषं विश्वविस्तारं तथा च विश्वनिमेषं विश्वलयं करोति। विश्वस्य विस्तारे तत्त्वानि सर्वाणि भासन्ते विश्वस्य लये च तत्त्वानि सर्वाणि परमार्थ एव तिष्ठन्ति। तद्वत्परभैरवोन्मेषः परभैरवविस्तारस्तथा च परभैरवनिमेशः परभैरवलयः स्याताम्। तर्हि विश्वोन्मेषे परभैरवनिमेषो विश्वनिमेषे च परभैरवोन्मेष एवार्थाद्विश्वविस्तारे त्वं परमेश्वरमेव ग्रहीतुं विरमसि विश्वलये परन्तु त्वं परमेश्वरं सुष्पष्टतया गृह्णासि। परमेश्वरस्य यदि वोन्मेषनिमेषौ प्रथमं निरीक्षितौ तर्हि परमेश्वरे लीने निगूढे विश्वं भासते परमेश्वरस्य परन्तु प्रकाशने तदा विश्वं विश्वत्वेन नह्याभासतेऽपि तु परमेश्वरत्वेनैवेति॥३२२॥
Gururadhyāpayannāsta - Advaitavedānte paramatattvaṁ yatte brahmeti nāma kurvanti yattrike bhairava ityucyate śaktervihīnam| Te bhrāntā eva| Tathāhi śaktirahitasya brahmaṇo bhairavasya vāhaṁvimarṣo na syādarthātsa svasattvaṁ na jānīyāt| Anarthakamevedaṁ yataḥ kathamivedameva tadyathā jīvāḥ svāstitvaṁ jānanti brahma tu tanna jānātīti| Tadakhilenānupapannamavaśyaṁ sarvadṛṣṭibhyaḥ| Paścāttatpakṣavadhāyādvaitavedāntaviṣaye'dhikaṁ vakṣyāmi| Paramārthasya ca hṛdayaṁ saccidānandaṁ nāsti yathādvaitavedāntenoktamapi tu cidānandaṁ kevalam| Kimiti| Sataḥ paramārthatvādarthātparamārthasya pṛthagguṇatvena sadityasyoccāraṇaṁ niṣprayojanam| Viśvasṛṣṭau ṣaṭtriṁśattattvānīti trika upadiśyate| Pārameśvarī śaktirnityaṁ viśvonmeṣaṁ viśvavistāraṁ tathā ca viśvanimeṣaṁ viśvalayaṁ karoti| Viśvasya vistāre tattvāni sarvāṇi bhāsante viśvasya laye ca tattvāni sarvāṇi paramārtha eva tiṣṭhanti| Tadvatparabhairavonmeṣaḥ parabhairavavistārastathā ca parabhairavanimeśaḥ parabhairavalayaḥ syātām| Tarhi viśvonmeṣe parabhairavanimeṣo viśvanimeṣe ca parabhairavonmeṣa evārthādviśvavistāre tvaṁ parameśvarameva grahītuṁ viramasi viśvalaye parantu tvaṁ parameśvaraṁ suṣpaṣṭatayā gṛhṇāsi| Parameśvarasya yadi vonmeṣanimeṣau prathamaṁ nirīkṣitau tarhi parameśvare līne nigūḍhe viśvaṁ bhāsate parameśvarasya parantu prakāśane tadā viśvaṁ viśvatvena nahyābhāsate'pi tu parameśvaratvenaiveti||322||

The Guru (guruḥ) continued (āsta) to teach (adhyāpayan): "In Advaitavedānta (advaita-vedānte), the Supreme Principle (parama-tattvam) —which (yad) they call (te... nāma kurvanti) «Brahma (brahma iti)» (and) which (yad) it is called (ucyate) «Bhairava (bhairavaḥ iti)» in Trika (trike)— is devoid (vihīnam) of Śakti (śakteḥ). They (te) (are) mistaken (bhrāntāḥ eva)! For instance (tathāhi), Brahma or Bhairava without Śakti would have no (śakti-rahitasya brahmaṇaḥ bhairavasya vā... na syāt) I-consciousness (aham-vimarṣaḥ), that is (arthāt), He (saḥ) would not know (na jānīyāt) His own existence (sva-sattvam). This (idam) (is) absurd (anarthakam eva), because (yatas) how could this be possible (katham iva idam eva)?, namely (tad-yathā): «The living beings (jīvāḥ) know (jānanti) their own existence (sva-astitvam) but (tu) Brahma (brahma) does not know it --i.e. He does not know His own existence-- (tad na jānāti iti)». That (tad) (is) completely (akhilena) absurd (anupapannam avaśyam) from all viewpoints (sarva-dṛṣṭibhyaḥ)! Afterward (paścāt) I will speak (vakṣyāmi) more (adhikam) about Advaitavedānta (advaita-vedānta-viṣaye) in order to refute their arguments (tad-pakṣa-vadhāya). And (ca) the core (hṛdayam) of the Highest Reality (parama-arthasya) is not (na asti) Saccidānanda --i.e. Sat-Cit-Ānanda, viz. Existence-Consciousness-Bliss-- (sat-cit-ānandam), as (yathā) stated (uktam) by Advaitavedānta (advaita-vedāntena), but rather (api tu) Cidānanda (cit-ānandam) only (kevalam). Why (kim iti)? Because Sat --Existence-- is the Highest Reality (sataḥ parama-arthatvāt), i.e. (arthāt) the enunciation (uccāraṇam) of Sat (sat iti asya) as a separate attribute (pṛthak-guṇatvena) of the Highest Reality (parama-arthasya) is unnecessary (niṣprayojanam). In Trika (trike) it is taught (upadiśyate) that (iti) (there are) thirty-six categories (ṣaṭtriṁśat-tattvāni) in the universal manifestation (viśva-sṛṣṭau). The Śakti --i.e. Power-- (śaktiḥ) of the Supreme Lord (pārameśvarī) constantly (nityam) produces (karoti) universal Unmeṣa (viśva-unmeṣam) —universal expansion (viśva-vistāram)— as well as (tathā ca) universal Nimeṣa (viśva-nimeṣam) —universal reabsorption (viśva-layam)—. When there is expansion (vistāre) of the universe (viśvasya) all (sarvāṇi) the categories (tattvāni) shine forth (bhāsante), and (ca) when there is reabsorption (laye) of the universe (viśvasya) all (sarvāṇi) the categories (tattvāni) remain (tiṣṭhanti) in the Highest Reality (parama-arthe) indeed (eva). Likewise (tadvat), there are (syātām) the Unmeṣa of Parabhairava (para-bhairava-unmeṣaḥ) —the expansion of Parabhairava (para-bhairava-vistāraḥ)— as well as (tathā ca) the Nimeṣa of Parabhairava (para-bhairava-nimeśaḥ) —the reabsorption of Parabhairava (para-bhairava-layaḥ)—. Then (tarhi) when there is universal Unmeṣa (viśva-unmeṣe) (there is) the Nimeṣa of Parabhairava (para-bhairava-nimeṣaḥ) and (ca) when there is universal Nimeṣa (viśva-nimeṣe) (there is) the Unmeṣa of Parabhairava (para-bhairava-unmeṣaḥ eva), that is (arthāt), when there is universal expansion (viśva-vistāre) you (tvam) stop (viramasi) perceiving (grahītum) the Supreme Lord (parama-īśvaram eva), but (parantu) when there is universal reabsorption (viśva-laye) you (tvam) perceive (gṛhṇāsi) the Supreme Lord (parama-īśvaram) very clearly (su-spaṣṭatayā). Or if (yadi vā) the Unmeṣa and Nimeṣa (unmeṣa-nimeṣau) of the Supreme Lord (parama-īśvarasya) are firstly considered (prathamam nirīkṣitau), then (tarhi) when the Supreme Lord is reabsorbed (and) hidden (parama-īśvare līne nigūḍhe) the universe (viśvam) shines forth (bhāsate), however (parantu) when there is revelation (prakāśane) of the Supreme Lord (parama-īśvarasya) then (tadā) the universe (viśvam) does not shine forth (nahi ābhāsate) as universe (viśvatvena) but (api tu) as the Supreme Lord (parama-īśvaratvena eva iti)"||322||


इदानीं मदुपदेशस्याधिकधारणाय तस्य श्रीतन्त्रालोके श्रीमदभिनवगुप्तपादैर्विरचितौ १.५२ च १.५४ चेति श्लोकावुदाहरिष्यामि।

ज्ञेयस्य हि परं तत्त्वं यः प्रकाशात्मकः शिवः।
नह्यप्रकाशरूपस्य प्राकाश्यं वस्तुतापि वा॥

इति प्रथमः श्लोकोऽयम्। किञ्च

प्रकाशो नाम यश्चायं सर्वत्रैव प्रकाशते।
अनपह्नवनीयत्वात्किं तस्मिन्मानकल्पनैः॥

इति द्वितीयः श्लोकोऽयम्। अधुना मम व्याख्या मया पूर्वोक्तमिव भैरवशब्दः शिवशब्दान्मह्यमधिकं रोचते। महामाहेश्वरस्य प्रथमोदाहृतश्लोकस्य विषये भैरवः प्रकाशो ज्योतिर्वेति कीर्तितः। प्रकाशोऽयं विश्वस्य परमतत्त्वम्। यदि स प्रकाशो न स्यात्तर्हि विश्वं न कथञ्चन स्यादकस्यचिदाविर्भावत्वात्। विश्वे जीवा ग्राह्याणि च प्रभूय आसते यतः स सर्वाधाररूपः प्रकाशः। द्वितीयोदाहृतश्लोके श्रीमदभिनवगुप्तेनोक्तमिव तस्य प्रकाशयुक्तस्वरूपोऽपह्नोतुमशक्तः। अपरञ्च यथा तत्रभवताभिनवगुप्तेन सुष्पष्टतयोक्तं प्रकाशोऽयं सर्वत्रैव प्रकाशते। तस्माद्भैरवः किमिति प्रश्नाय। भैरवो यत्सदा सर्वत्र सर्वकालं तदिति प्रतिवचनम्। मानकल्पनैश्च प्रकाशमानः स्वयम्भूरनपह्नवनीयः। भैरवस्यान्यन्नाम पूर्वसिद्धः सर्वेषु तस्य वास्तवाहन्त्वात्। अत एव सर्ववादा वास्तवाहन्तायामस्यां विश्राम्यन्ति। किमिति। यतस्तस्योपस्थितिं विना वादास्ते सर्वे निराधाराः स्युः। एवमियं यदि वास्तवाहन्ता पूर्वंअसिद्धा यदि सादृढा तर्हि न किञ्चित्सेद्धुं शक्यतेऽकस्यचित्प्रादुर्भावत्वादिति॥३२३॥
Idānīṁ madupadeśasyādhikadhāraṇāya tasya śrītantrāloke śrīmadabhinavaguptapādairviracitau 1.52 ca 1.54 ceti ślokāvudāhariṣyāmi|

Jñeyasya hi paraṁ tattvaṁ yaḥ prakāśātmakaḥ śivaḥ|
Nahyaprakāśarūpasya prākāśyaṁ vastutāpi vā||

iti prathamaḥ śloko'yam| Kiñca

Prakāśo nāma yaścāyaṁ sarvatraiva prakāśate|
Anapahnavanīyatvātkiṁ tasminmānakalpanaiḥ||

iti dvitīyaḥ śloko'yam| Adhunā mama vyākhyā mayā pūrvoktamiva bhairavaśabdaḥ śivaśabdānmahyamadhikaṁ rocate| Mahāmāheśvarasya prathamodāhṛtaślokasya viṣaye bhairavaḥ prakāśo jyotirveti kīrtitaḥ| Prakāśo'yaṁ viśvasya paramatattvam| Yadi sa prakāśo na syāttarhi viśvaṁ na kathañcana syādakasyacidāvirbhāvatvāt| Viśve jīvā grāhyāṇi ca prabhūya āsate yataḥ sa sarvādhārarūpaḥ prakāśaḥ| Dvitīyodāhṛtaśloke śrīmadabhinavaguptenoktamiva tasya prakāśayuktasvarūpo'pahnotumaśaktaḥ| Aparañca yathā tatrabhavatābhinavaguptena suṣpaṣṭatayoktaṁ prakāśo'yaṁ sarvatraiva prakāśate| Tasmādbhairavaḥ kimiti praśnāya| Bhairavo yatsadā sarvatra sarvakālaṁ taditi prativacanam| Mānakalpanaiśca prakāśamānaḥ svayambhūranapahnavanīyaḥ| Bhairavasyānyannāma pūrvasiddhaḥ sarveṣu tasya vāstavāhantvāt| Ata eva sarvavādā vāstavāhantāyāmasyāṁ viśrāmyanti| Kimiti| Yatastasyopasthitiṁ vinā vādāste sarve nirādhārāḥ syuḥ| Evamiyaṁ yadi vāstavāhantā pūrvaṁasiddhā yadi sādṛḍhā tarhi na kiñcitseddhuṁ śakyate'kasyacitprādurbhāvatvāditi||323||

"Now (idānīm), to give additional support (adhika-dhāraṇāya) to my teaching (mad-upadeśasya), I will quote (udāhariṣyāmi) two stanzas (ślokau) —1.52 and 1.54 (1.52 ca 1.54 ca iti)— written (viracitau) by most venerable Abhinavagupta (śrīmat-abhinavagupta-pādaiḥ) in his sacred Tantrāloka (tasya śrī-tantrāloke). This (ayam) (is) the first (prathamaḥ) stanza (ślokaḥ):

«The Supreme (param) Principle (tattvam) of the knowable --of the universe-- (jñeyasya) (is) undoubtedly (hi) Śiva (śivaḥ) who (yaḥ) is (conscious) Light (prakāśa-ātmakaḥ). If He were devoid of (conscious) Light (aprakāśa-rūpasya), there would not be at all (nahi) something being illuminated (prākāśyam) or (vā) even (api) something real --lit. reality-- (vastutā... iti)».

Moreover (kiñca), this (ayam) (is) the second (dvitīyaḥ) stanza (ślokaḥ):

«And (ca) this (ayam) which (yaḥ) is called (nāma) (conscious) Light (prakāśaḥ) is evident (prakāśate) everywhere (sarvatra eva). As It cannot be denied (anapahnavanīyatvāt), what (kim) mental invention or opinion (māna-kalpanaiḥ) (is effective) with reference to It (tasmin... iti) --viz. what mental invention can be useful to prove It or to deny It?--?».

Now (adhunā) my (mama) explanation (vyākhyā): As (iva) I said before (mayā pūrva-uktam), I prefer (mahyam adhikam rocate) the word 'Bhairava' (bhairava-śabdaḥ) to the word 'Śiva' (śiva-śabdāt). With reference to (viṣaye) the first quoted stanza (prathama-udāhṛta-ślokasya) of the Great Devotee of the Great Lord --i.e. of Abhinavagupta-- (mahā-māheśvarasya), Bhairava (bhairavaḥ) is mentioned (kīrtitaḥ) as 'Prakāśa or (conscious) Light' (prakāśaḥ jyotis vā iti). This (ayam) Prakāśa (prakāśaḥ) (is) the Supreme Principle (parama-tattvam) of the universe (viśvasya). If (yadi) He (saḥ) were not (na syāt) Prakāśa (or conscious Light) (prakāśaḥ), then (tarhi) there would not be any universe at all (viśvam na kathañcana syāt) because nothing could appear (akasyacid āvirbhāvatvāt). The living beings (jīvāḥ) and (ca) the objects (grāhyāṇi) in the universe (viśve) keep (āsate) appearing (prabhūya) because (yatas) He (saḥ) (is) Prakāśa (prakāśaḥ) which is the support of all (sarva-ādhāra-rūpaḥ). Such as (iva) mentioned (uktam) by venerable Abhinavagupta (śrīmat-abhinavaguptena) in the second quoted stanza (dvitīya-udāhṛta-śloke), His (tasya) luminous essential nature (prakāśayukta-svarūpaḥ) cannot (aśaktaḥ) be denied (apahnotum). Moreover (aparañca), as (yathā) His Grace, Abhinavagupta, very clearly established (tatrabhavatā abhinavaguptena su-spaṣṭatayā uktam), this (ayam) Prakāśa (or conscious Light) (prakāśaḥ) is evident (prakāśate) everywhere (sarvatra eva). Therefore (tasmāt), for the question (praśnāya): 'What (kim) (is) Bhairava (bhairavaḥ... iti)?' The answer (prativacanam) (is): 'Bhairava (bhairavaḥ) (is) That (tad) which (yad) (is) everywhere (sarvatra) at all times (sarva-kālam... iti)'. And (ca) the luminous (prakāśamānaḥ) Self-existent (svayambhūḥ) cannot be denied (anapahnavanīyaḥ) by means of mental inventions or opinions (māna-kalpanaiḥ). Another (anyat) name (nāma) of Bhairava (bhairavasya) (is) Pūrvasiddha --i.e. the One who is proved in the first place-- (pūrva-siddhaḥ) because He is the Real I (tasya vāstava-ahantvāt) in everybody (sarveṣu). On this account (atas eva), all the doctrines (sarva-vādāḥ) rest (viśrāmyanti) on this Real I (vāstava-ahantāyām asyām). Why (kim iti)? Because (yatas) without (vinā) His (tasya) presence (upasthitim) all (sarve) those (te) doctrines (vādāḥ) would be devoid of support (nirādhārāḥ syuḥ). Thus (evam), if (yadi) this (iyam) Real I (vāstava-ahantā) were not proved (a-siddhā) at first (pūrvam), if (yadi) It (sā) were not firm (a-dṛḍhā), then (tarhi) nothing could be proven (na kiñcid seddhum śakyate) since nothing would appear (akasyacid prādurbhāvatvāt iti)"||323||


तस्य देवातिदेवस्य परबोधस्वरूपिणः।
विमर्शः परमा शक्तिः सर्वज्ञा ज्ञानशालिनी॥

इति श्रीस्वच्छन्दतन्त्रस्यास्मिञ्छ्लोके शिवः शक्तिं विमर्शं वापि ख्यापयति। सङ्क्षेपेण विमर्शो भैरवस्यैवास्ति। यथा मया पूर्वमुक्तं भैरवीति शक्तेरन्यन्नाम। इत्थं भैरवो भैरवी च सम्पूर्णतयैकवस्त्वग्निरिव तत्तापश्च। तयोरध्ययनार्थं ते तत्त्वे वियुज्येते यत एवं तयोः सुकरतरोऽवगमस्तावदीषत्। अन्ते किन्तु सर्वं प्रत्यक्षस्य सम्बन्धिनेव। किमिति। यतो भैरवभैरवीविषये सकलाव्यवहारिकवादं सम्यक्तव जानतोऽपि तथापि यदि त्वयि न परमार्थस्यास्य वास्तविकानुभवोऽस्ति तदाश्रेष्ठावस्थावश्यम्। सर्ववादस्य शिक्षा परभैरवस्य प्रकाशविमर्शात्मकभैरवभैरवीमयस्यान्त्यानुभवमानयेदेव। एषा सम्यक्प्रक्रिया स्यादिति॥३२४॥
Tasya devātidevasya parabodhasvarūpiṇaḥ|
Vimarśaḥ paramā śaktiḥ sarvajñā jñānaśālinī||

iti śrīsvacchandatantrasyāsmiñchloke śivaḥ śaktiṁ vimarśaṁ vāpi khyāpayati| Saṅkṣepeṇa vimarśo bhairavasyaivāsti| Yathā mayā pūrvamuktaṁ bhairavīti śakteranyannāma| Itthaṁ bhairavo bhairavī ca sampūrṇatayaikavastvagniriva tattāpaśca| Tayoradhyayanārthaṁ te tattve viyujyete yata evaṁ tayoḥ sukarataro'vagamastāvadīṣat| Ante kintu sarvaṁ pratyakṣasya sambandhineva| Kimiti| Yato bhairavabhairavīviṣaye sakalāvyavahārikavādaṁ samyaktava jānato'pi tathāpi yadi tvayi na paramārthasyāsya vāstavikānubhavo'sti tadāśreṣṭhāvasthāvaśyam| Sarvavādasya śikṣā parabhairavasya prakāśavimarśātmakabhairavabhairavīmayasyāntyānubhavamānayedeva| Eṣā samyakprakriyā syāditi||324||

"In this stanza (asmin śloke) of venerable Svacchandatantra (śrī-svacchanda-tantrasya), Śiva (śivaḥ) also (api) mentions (khyāpayati) Śakti (śaktim) or (vā) Vimarśa (vimarśam):

«(I)-consciousness (vimarśaḥ) (or) the Supreme (paramā) Power (śaktiḥ) who is omniscient (sarvajñā), i.e. replete with knowledge (jñāna-śālinī), belongs to the One (tasya) who is the greatest God among the gods (deva-ati-devasya) (and) whose nature is the Highest Consciousness (para-bodha-svarūpiṇaḥ... iti)».

All in all (saṅkṣepeṇa), Vimarśa (vimarśaḥ) belongs only to Bhairava (bhairavasya eva asti)! As (yathā) I said (mayā... uktam) before (pūrvam), another (anyat) name (nāma) of Śakti (śakteḥ) is Bhairavī (bhairavī iti). In this way (ittham), Bhairava (bhairavaḥ) and (ca) Bhairavī (bhairavī) (are) completely (sampūrṇatayā) one Reality (eka-vastu), like (iva) fire (agniḥ) and (ca) its heat (tad-tāpaḥ). Those (te) two Principles (tattve) are separated (viyujyete) in order to study them (tayoḥ adhyayana-artham) because (yatas) it is thus easier to understand them (evam tayoḥ su-karataraḥ avagamaḥ), at least (tāvat) to a slight extent (īṣat). Finally (ante), however (kintu), everything (sarvam) has to do (sambandhin eva) with the direct perception (pratyakṣasya). Why (kim iti)? Because (yatas) althoug you fully know (samyak tava jānataḥ api) the whole theoretical doctrine (sakala-avyavahārika-vādam) with regard to Bhairava and Bhairavī (bhairava-bhairavī-viṣaye), even so (tathā api), if (yadi) there is no real experience (na... vāstavika-anubhavaḥ asti) of this Highest Reality (parama-arthasya asya) in you (tvayi), then (tadā) the situation (avasthā) is not certainly the best one (a-śreṣṭhā... avaśyam). The learning (śikṣā) of all the doctrine (sarva-vādasya) should lead (ānayet eva) to the final experience (antya-anubhavam) of Parabhairava (para-bhairavasya) —of the One who consists of Bhairava and Bhairavī whose nature is Prakāśa and Vimarśa (prakāśa-vimarśa-ātmaka-bhairava-bhairavī-mayasya). This (eṣā) would be (syāt) the right procedure (samyak-prakriyā... iti)"||324||

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 The Supreme Lord and nara

परमशिवश्च स्वतन्त्र एवाशेषं नानात्माभावत्वात्।
नरोऽपि तेनैक्यं सम्प्राप्तः परमेश्वरवत्स्वच्छन्दः सः॥६॥

इति षष्ठश्लोकोऽयं त्रिकमुख्यमतेष्विति॥३२५॥
Paramaśivaśca svatantra evāśeṣaṁ nānātmābhāvatvāt|
Naro'pi tenaikyaṁ samprāptaḥ parameśvaravatsvacchandaḥ saḥ||6||

iti ṣaṣṭhaśloko'yaṁ trikamukhyamateṣviti||325||

"This (ayam) (is) the sixth stanza (ṣaṣṭha-ślokaḥ) in the Trikamukhyamatāni (trika-mukhya-mateṣu):

«Paramaśiva (paramaśivaḥ ca) (is) totally (aśeṣam) Free (svatantraḥ eva). Since there are no multiple selves (nānā-ātma-abhāvatvāt), nara or the limited individual (naraḥ... saḥ), being one (aikyam samprāptaḥ) with Him (tena), (is) Free (svacchandaḥ) like the Supreme Lord (parama-īśvara-vat... iti... iti)||6||»"||325||


चितिसङ्कोचात्मा चेतनोऽपि सङ्कुचितविश्वमयः॥४॥

इति श्रीप्रत्यभिज्ञाहृदये चतुर्थसूत्रे पूजनीयतमैः क्षेमराजपादैर्विरचितमेतत्। अधुना चितिः शक्तेरन्यन्नाम। एवं चेतनो नराख्योऽपि मलात्तस्मिंश्चितिसङ्कोचत्वाद्भैरव इव स्वदेहवद्सङ्कुचितविश्वमयः। एष भैरवनरयोः केवलविशेषः। तत्सूक्ष्मविशेषात्परं तु परमेश्वरो नरश्च सदा वस्त्वेकं यतो विश्वं भोक्तुं परमेश्वरो नरतां गतः। तस्माद्भैरव एव स्वमहत्तां परित्यज्य पारिमित्यमालिङ्गति। त्रिके पुरुष इति नरस्य नामापरम्। विश्वसृष्टौ च पुरुषो द्वादशतत्त्वम्। किञ्च

चिद्वत्तच्छक्तिसङ्कोचान्मलावृतः संसारी॥९॥

इति स्वप्रत्यभिज्ञाहृदयस्य नवमसूत्रे क्षेमराजपादैरेव मम पूर्वोपदेशो दृढीक्रितः। अतिगुरुसङ्कोचस्य परमेश्वरेणानुभूतस्यापि तथापि स नापरतां कदाचिदाप्तः। नरत्वेऽपि भगवान्सृष्टिस्थितिसंहारतिरोधानानुग्रहात्मकानि पञ्चकृत्यानि खलु कुर्वन्नास्ते सङ्कुचितरीत्या त्विति॥३२६॥
Citisaṅkocātmā cetano'pi saṅkucitaviśvamayaḥ||4||

iti śrīpratyabhijñāhṛdaye caturthasūtre pūjanīyatamaiḥ kṣemarājapādairviracitametat| Adhunā citiḥ śakteranyannāma| Evaṁ cetano narākhyo'pi malāttasmiṁścitisaṅkocatvādbhairava iva svadehavadsaṅkucitaviśvamayaḥ| Eṣa bhairavanarayoḥ kevalaviśeṣaḥ| Tatsūkṣmaviśeṣātparaṁ tu parameśvaro naraśca sadā vastvekaṁ yato viśvaṁ bhoktuṁ parameśvaro naratāṁ gataḥ| Tasmādbhairava eva svamahattāṁ parityajya pārimityamāliṅgati| Trike puruṣa iti narasya nāmāparam| Viśvasṛṣṭau ca puruṣo dvādaśatattvam| Kiñca

Cidvattacchaktisaṅkocānmalāvṛtaḥ saṁsārī||9||

iti svapratyabhijñāhṛdayasya navamasūtre kṣemarājapādaireva mama pūrvopadeśo dṛḍhīkritaḥ| Atigurusaṅkocasya parameśvareṇānubhūtasyāpi tathāpi sa nāparatāṁ kadācidāptaḥ| Naratve'pi bhagavānsṛṣṭisthitisaṁhāratirodhānānugrahātmakāni pañcakṛtyāni khalu kurvannāste saṅkucitarītyā tviti||326||

"This (etad) was written (viracitam) by most adorable Kṣemarāja (pūjanīyatamaiḥ kṣemarāja-pādaiḥ) in the fourth aphorism (caturtha-sūtre) of venerable Pratyabhijñāhṛdaya (śrī-pratyabhijñāhṛdaye):

«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 iti)||4||»

Now (adhunā), Citi (citiḥ) (is) another (anyat) name (nāma) of Śakti (śakteḥ). So (evam), cetana --the individual experient-- (cetanaḥ), also (api) called nara --limited individual-- (nara-ākhyaḥ), since there is contraction of Citi (citi-saṅkocatvāt) in him (tasmin) due to mala or impurity (malāt), has the universe as his own body, like Bhairava, but in a contracted way (bhairavaḥ iva sva-deha-vat-saṅkucita-viśva-mayaḥ). This (eṣaḥ) (is) the only difference (kevala-viśeṣaḥ) between Bhairava and nara (bhairava-narayoḥ). But (tu) beyond (param) that subtle difference (tad-sūkṣma-viśeṣāt), the Supreme Lord (parama-īśvaraḥ) and (ca) nara (naraḥ) (are) always (sadā) one (ekam) Reality (vastu), because (yataḥ) the Supreme Lord (parama-īśvaraḥ) becomes nara (naratām gataḥ) to enjoy (bhoktum) the universe (viśvam). Therefore (tasmāt), Bhairava Himself (bhairavaḥ eva), after renouncing (parityajya) His own Greatness (sva-mahattām), embraces (āliṅgati) limitation (pārimityam). In Trika (trike), another (aparam) name (nāma) of nara (narasya) is 'Puruṣa' (puruṣaḥ iti). And (ca) in the universal manifestation (viśva-sṛṣṭau), Puruṣa (puruṣaḥ) (is) the twelfth category (dvādaśa-tattvam). Moreover (kiñca), my (mama) previous teaching (pūrva-upadeśaḥ) is confirmed (dṛḍhīkritaḥ) by venerable Kṣemarāja (kṣemarāja-pādaiḥ eva) in the ninth aphorism (navama-sūtre) of his Pratyabhijñāhṛdaya (sva-pratyabhijñāhṛdayasya):

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

In spite of the very heavy contraction experienced (atiguru-saṅkocasya... anubhūtasya api) by the Supreme Lord (parama-īśvareṇa), even so (tathā api) He (saḥ) never (na... kadācid) becomes anything else (aparatām... āptaḥ). Even (api) in the state of nara (naratve), the Lord (bhagavān) keeps (āste) indeed (khalu) performing (kurvan) the five Acts (pañca-kṛtyāni) —consisting of manifestation, maintenance and dissolution of the universe plus concealment of one's own essential nature and Grace (sṛṣṭi-sthiti-saṁhāra-tirodhāna-anugraha-ātmakāni)— but (tu) in a contracted/limited manner (saṅkucita-rītyā... iti)"||326||


साधकोऽपृच्छत् - सृष्टिः स्थितिः संहारश्च मया सम्यगवगतास्तिरोधानानुग्रहाविति विषयः परन्तु मम कृते न सुष्पष्टः। तस्माद्गम्भीरं तन्मां व्याख्यातुमर्हेरिति॥३२७॥
Sādhako'pṛcchat - Sṛṣṭiḥ sthitiḥ saṁhāraśca mayā samyagavagatāstirodhānānugrahāviti viṣayaḥ parantu mama kṛte na suṣpaṣṭaḥ| Tasmādgambhīraṁ tanmāṁ vyākhyātumarheriti||327||

The seeker (sādhakaḥ) asked (apṛcchat): "I perfectly understand (mayā samyak avagatāḥ) the manifestation, maintenance and dissolution of the universe (sṛṣṭiḥ sthitiḥ saṁhāraḥ ca), but (parantu) the topic (viṣayaḥ) 'concealment of one's own essential nature and Grace (tirodhāna-anugrahau iti)' is not very clear (na su-spaṣṭaḥ) to me (mama kṛte). Therefore (tasmāt), could you kindly explain (vyākhyātum arheḥ) it (tad) to me (mām) in depth (gambhīram... iti)?"||327||


गुरुः प्रत्यवक् - विषयोऽयं पश्चात्त्रिकमुख्यमतेषु व्याख्यात इदानीं तु सङ्क्षेपतस्त्वां तद्यथाशक्ति स्पष्टं व्याख्यातुं यतिष्ये। तिरोधानस्यार्थो भैरवस्य स्वभावस्य वा स्वरूपस्य वा गोपनम्। परमेश्वरः स्वस्वभावावरणक्रीडानिपुणः। प्रथममाणवमालेन स तत्कुर्वाणः। आणवमलं च तस्येच्छाशक्तिसङ्कोचनमात्रमेव। एतत्सङ्कोचनद्वारेण च सोऽपूर्णत्वमनुभवितुमुपक्रामति। एष सर्वपारिमित्यानां प्रारम्भो यानि स स्वेच्छया ग्रहीष्यति। ततो मायीयमलमुत्पदिष्यत एव यत्सर्वत्र द्वैतं वप्स्यति। ततः कार्ममलं प्रभविष्यति यद्कर्ताहमिति निःसत्यं भैरवमनुभाविष्यति यदा केवलं स्वशक्तेर्भैरवीनामिकाया अपि कर्तृत्वम्। तन्मलत्रयमर्जित्वा परमेश्वरो माया कला विद्या रागः कालो नियतिश्चेति नाम कञ्चुकषट्कं प्राप्तुं सज्जः। मायान्यपञ्चकञ्कुकानां माता स्यादिव। अपरञ्च कला विद्या रागः कालो नियतिश्च क्रमशो भैरवस्य क्रियाज्ञानेच्छानन्दचिदात्मकपञ्चशक्तीनां सङ्कोचनानि। पारिमित्यार्ज्जनस्य तस्य समाप्तेः पश्चाद्यद्यप्यन्यतामेव भैरवो न कदाचिद्गतस्तथापि स नरत्वमाप्त इवेति॥३२८॥
Guruḥ pratyavak - viṣayo'yaṁ paścāttrikamukhyamateṣu vyākhyāta idānīṁ tu saṅkṣepatastvāṁ tadyathāśakti spaṣṭaṁ vyākhyātuṁ yatiṣye| Tirodhānasyārtho bhairavasya svabhāvasya vā svarūpasya vā gopanam| Parameśvaraḥ svasvabhāvāvaraṇakrīḍānipuṇaḥ| Prathamamāṇavamālena sa tatkurvāṇaḥ| Āṇavamalaṁ ca tasyecchāśaktisaṅkocanamātrameva| Etatsaṅkocanadvāreṇa ca so'pūrṇatvamanubhavitumupakrāmati| Eṣa sarvapārimityānāṁ prārambho yāni sa svecchayā grahīṣyati| Tato māyīyamalamutpadiṣyata eva yatsarvatra dvaitaṁ vapsyati| Tataḥ kārmamalaṁ prabhaviṣyati yadkartāhamiti niḥsatyaṁ bhairavamanubhāviṣyati yadā kevalaṁ svaśakterbhairavīnāmikāyā api kartṛtvam| Tanmalatrayamarjitvā parameśvaro māyā kalā vidyā rāgaḥ kālo niyatiśceti nāma kañcukaṣaṭkaṁ prāptuṁ sajjaḥ| Māyānyapañcakañkukānāṁ mātā syādiva| Aparañca kalā vidyā rāgaḥ kālo niyatiśca kramaśo bhairavasya kriyājñānecchānandacidātmakapañcaśaktīnāṁ saṅkocanāni| Pārimityārjjanasya tasya samāpteḥ paścādyadyapyanyatāmeva bhairavo na kadācidgatastathāpi sa naratvamāpta iveti||328||

The Guru (guruḥ) replied (pratyavak): "This (ayam) subject (viṣayaḥ) (will be) explained (vyākhyāta) later (paścāt) in the Trikamukhyamatāni (trika-mukhya-mateṣu), but (tu) now (idānīm), briefly (saṅkṣepatas), I will try (yatiṣye) to explain (vyākhyātum) it (tad) to you (tvām) clearly (spaṣṭam), to the utmost of my power (yathāśakti). The meaning (arthaḥ) of tirodhāna (tirodhānasya) (is) concealment (gopanam) of the svabhāva or svarūpa --viz. the essential nature-- (svabhāvasya vā svarūpasya vā) of Bhairava (bhairavasya). The Supreme Lord (parama-īśvaraḥ) is skilled in playing to hide His own essential nature (sva-svabhāva-āvaraṇa-krīḍā-nipuṇaḥ). He (saḥ) does (kurvāṇaḥ) that (tad) firstly (prathamam) through Āṇavamala (āṇava-mālena). And (ca) the Āṇavamala (āṇava-malam) is just a contraction of His Power of Will (tasya icchā-śakti-saṅkocana-mātram eva). And (ca) by means of this contraction (etad-saṅkocana-dvāreṇa), He (saḥ) starts (upakrāmati) to experience (anubhavitum) absence of Fullness (apūrṇatvam). This (eṣaḥ) (is) the starting point (prārambhaḥ) of all limitations (sarva-pārimityānām), which --i.e. those limitations-- (yāni) He (saḥ) will assume (grahīṣyati) of His own Free Will (sva-icchayā). After that (tatas), Māyīyamala (māyīya-malam) will arise (utpadiṣyate eva), which (yad) will scatter (vapsyati) duality (dvaitam) everywhere (sarvatra). Afterward (tatas), Kārmamala (kārma-malam) will appear (prabhaviṣyati), which (yad) will cause Bhairava to falsely experience (niḥsatyam bhairavam anubhāviṣyati) that 'I am the doer (kartā aham iti)', when (yadā) doership (kartṛtvam) belongs to His own Śakti (sva-śakteḥ) —also (api) called Bhairavī (bhairavī-nāmikāyāḥ)— alone (kevalam). After acquiring (arjitvā) those three mala-s (tad-mala-trayam), the Supreme Lord (parama-īśvaraḥ) (is) ready (sajjaḥ) to get (prāptum) six sheaths (kañcuka-ṣaṭkam) called (nāma) 'Māyā (māyā), Kalā (kalā), Vidyā (vidyā), Rāga (rāgaḥ), Kāla (kālaḥ) and (ca) Niyati (niyatiḥ... iti)'. Māyā (māyā) would be (syāt), as it were (iva), the mother (mātā) of the other five sheaths (anya-pañca-kañkukānām). Moreover (aparañca), Kalā (kalā), Vidyā (vidyā), Rāga (rāgaḥ), Kāla (kālaḥ) and (ca) Niyati (niyatiḥ) (are) respectively (kramaśas) contractions (saṅkocanāni) of the five Powers of Action, Knowledge, Will, Bliss and Consciousness (kriyā-jñāna-icchā-ānanda-cit-ātmaka-pañca-śaktīnām). After (paścāt) the conclusion (samāpteḥ) of that acquisition of limitations (pārimitya-arjjanasya tasya), although (yadi api) Bhairava (bhairavaḥ) never (na kadācid) becomes anything else (anyatām eva... gataḥ), He (saḥ) becomes nara --i.e. the limitad individual-- (naratvam āptaḥ), so to speak (iva iti)"||328||


केवलं भैरव एव कृत्यानि करोति। अन्यानि सर्वाणि भूतानि कर्माण्येव कुर्वन्ति। सृष्टिस्थितिसंहारतिरोधानरूपाणि प्रथमचतुष्कृत्यानि सदा बध्नन्त्यर्थात्तानि सर्वाणि बन्धं जनयन्ति। यदि तस्य सर्वकृत्यानि केवलं पूर्वोक्तानि कृत्यानि चत्वारि स्युस्तर्ह्यस्मात्कारागारान्न कोऽपि कदाचन पलायितुं शक्नुयात्। दिष्ट्या परमेश्वरोऽनुग्रहकृत्यमपि करोति येन स स्वस्वभावं शनैः शनैरतिप्रकर्षेण वा प्रकाशयति। जीवेषु भूयिष्ठं प्रकाशनमेतज्जन्मसहस्रपर्यन्तं क्रमेणैवात्यन्तं भवति। कतिचिद्धन्येषु तु भैरवस्तस्य सर्ववैभवे तीव्ररूपेणात्मानमेव प्रकाशयति। विदेहमुक्ता जीवन्मुक्ताश्चेति भाग्यवज्जीवा एते। (१) अर्चनीयो भगवान्भैरवः स्वयं यः सर्वेषामात्मा (२) चतुष्षष्टिरद्वैतानि भैरवागमानि शिवसूत्रैः सह (३) मानुषगुरुर्यः परमेश्वरमूर्तिरित्यनुग्रहप्रभवत्रयमेतत्। मानुषगुरोश्च मुख्यकार्यं स्वशिष्यान्प्रेरणं स्थानानि तानि प्रति येषु भैरवानुग्रहोऽतिप्रचुरः। तत्स्वामिना लक्ष्मणजूभट्टारकेणातीव स्पष्टं व्याख्यातम्। अधिकानुग्रहं त्वयि प्राप्नुवति तदा शीघ्रतरो मोक्षो वर्तते। एतत्सुखावगम्यमेवेति॥३२९॥
Kevalaṁ bhairava eva kṛtyāni karoti| Anyāni sarvāṇi bhūtāni karmāṇyeva kurvanti| Sṛṣṭisthitisaṁhāratirodhānarūpāṇi prathamacatuṣkṛtyāni sadā badhnantyarthāttāni sarvāṇi bandhaṁ janayanti| Yadi tasya sarvakṛtyāni kevalaṁ pūrvoktāni kṛtyāni catvāri syustarhyasmātkārāgārānna ko'pi kadācana palāyituṁ śaknuyāt| Diṣṭyā parameśvaro'nugrahakṛtyamapi karoti yena sa svasvabhāvaṁ śanaiḥ śanairatiprakarṣeṇa vā prakāśayati| Jīveṣu bhūyiṣṭhaṁ prakāśanametajjanmasahasraparyantaṁ krameṇaivātyantaṁ bhavati| Katiciddhanyeṣu tu bhairavastasya sarvavaibhave tīvrarūpeṇātmānameva prakāśayati| Videhamuktā jīvanmuktāśceti bhāgyavajjīvā ete| (1) arcanīyo bhagavānbhairavaḥ svayaṁ yaḥ sarveṣāmātmā (2) catuṣṣaṣṭiradvaitāni bhairavāgamāni śivasūtraiḥ saha (3) mānuṣagururyaḥ parameśvaramūrtirityanugrahaprabhavatrayametat| Mānuṣagurośca mukhyakāryaṁ svaśiṣyānpreraṇaṁ sthānāni tāni prati yeṣu bhairavānugraho'tipracuraḥ| Tatsvāminā lakṣmaṇajūbhaṭṭārakeṇātīva spaṣṭaṁ vyākhyātam| Adhikānugrahaṁ tvayi prāpnuvati tadā śīghrataro mokṣo vartate| Etatsukhāvagamyameveti||329||

"Only (kevalam) Bhairava Himself (bhairavaḥ eva) performs (karoti) Acts (kṛtyāni). All the other beings (anyāni sarvāṇi bhūtāni) perform (kurvanti) actions (karmāṇi eva). The first four Acts (prathama-catur-kṛtyāni) (known as) manifestation, maintenance and dissolution of the universe plus concealment of one's own essential nature (sṛṣṭi-sthiti-saṁhāra-tirodhāna-rūpāṇi) always (sadā) bind (badhnanti), that is (arthāt), all of them (tāni sarvāṇi) generate (janayanti) bondage (bandham). If (yadi) all of His Acts (tasya sarva-kṛtyāni) were (syuḥ) only (kevalam) the four (catvāri) aforesaid (pūrva-uktāni) Acts (kṛtyāni), then (tarhi) nobody (na kaḥ api) could (śaknuyāt) never (na... kadācana) escape (palāyitum) from this prison (asmāt kārāgārāt). Fortunately (diṣṭyā), the Supreme Lord (parama-īśvaraḥ) performs (karoti) the Act of Anugraha or Grace (anugraha-kṛtyam) too (api), by which (yena) He (saḥ) reveals (prakāśayati) —very gradually (śanaiḥ śanaiḥ) or (vā) very intensely (ati-prakarṣeṇa)— His own essential nature (sva-svabhāvam). In the majority of the living beings (jīveṣu bhūyiṣṭham), this (etad) revelation (prakāśanam) occurs (bhavati) very gradually (krameṇa eva atyantam) during thousands of births (janma-sahasra-paryantam). But (tu) in a few fortunate ones (katicid-dhanyeṣu), Bhairava (bhairavaḥ) reveals (prakāśayati) Himself (ātmānam eva) intensely (tīvra-rūpeṇa) in all His Glory (tasya sarva-vaibhave). These (ete) (are) the blessed living beings (bhāgyavat-jīvāḥ): 'Liberated ones who abandon their bodies after attaining Liberation (videha-muktāḥ) and (ca) liberated ones who retain their bodies after attaining Liberation (jīvat-muktāḥ... iti)'. This (etad) (is) the triad of sources of Grace (anugraha-prabhava-trayam): '(1) Adorable (1 arcanīyaḥ) Lord (bhagavān) Bhairava (bhairavaḥ) Himself (svayam) who (yaḥ) (is) the Self (ātmā) of everybody (sarveṣām), (2) the sixty-four (2 catuṣṣaṣṭiḥ) non-dualistic (advaitāni) Bahairavāgama-s or Revealed Scriptures composed by Bhairava (bhairava-āgamāni) together with the Śivasūtra-s --also composed by Bhairava-- (śiva-sūtraiḥ saha), (3) the human Guru (3 mānuṣa-guruḥ) who (yaḥ) is the personification of the Supreme Lord (parama-īśvara-mūrtiḥ iti). And (ca) the main activity (mukhya-kāryam) of the human Guru (mānuṣa-guroḥ) (is) pushing (preraṇam) his disciples (sva-śiṣyān) toward (prati) those (tāni) places (sthānāni) where (yeṣu) the Grace of Bhairava (bhairava-anugrahaḥ) is extremely abundant (ati-pracuraḥ). That (tad) was very clearly explained (atīva spaṣṭam vyākhyātam) by most venerable Svāmī Lakṣmaṇa Joo (svāminā lakṣmaṇajū-bhaṭṭārakeṇa). When you receive more Grace (adhika-anugraham tvayi prāpnuvati), then (tadā) Liberation (mokṣaḥ) takes place (vartate) faster (śīghra-taraḥ). This (etad) is easy to understand (sukha-avagamyam eva iti)!"||329||


त्वया चतुष्षष्टिरद्वैतानि भैरवागमान्युक्तानि तत्किमिति साधकः पृष्टवान्। गुरुः प्रत्यवक्सत्ययुगादौ स्वच्छन्दनाथरूपेण भैरवेणैव तानि पुण्याद्वैततन्त्राणि चतुष्षष्टिः प्रकाशितानि। तथाहि प्रसिद्धं श्रीमालिनीविजयतन्त्रं भैरवागममेव। एतत्प्रति वक्ष्यामि तु यदा ते त्रिकाख्यानं कथयिष्यामीति॥३३०॥
Tvayā catuṣṣaṣṭiradvaitāni bhairavāgamānyuktāni tatkimiti sādhakaḥ pṛṣṭavān| Guruḥ pratyavaksatyayugādau svacchandanātharūpeṇa bhairaveṇaiva tāni puṇyādvaitatantrāṇi catuṣṣaṣṭiḥ prakāśitāni| Tathāhi prasiddhaṁ śrīmālinīvijayatantraṁ bhairavāgamameva| Etatprati vakṣyāmi tu yadā te trikākhyānaṁ kathayiṣyāmīti||330||

The seeker (sādhakaḥ) asked (pṛṣṭavān): "You mentioned (tvayā... uktāni) the sixty-four (catuṣṣaṣṭiḥ) non-dualistic (advaitāni) Bahairavāgama-s or Revealed Scriptures composed by Bhairava (bhairava-āgamāni). What (kim) (is) that (tad... iti)?". The Guru (guruḥ) replied (pratyavak): "They (tāni) (are) the sixty-four (catuṣṣaṣṭiḥ) sacred non-dualistic Tantra-s (puṇya-advaita-tantrāṇi) revealed (prakāśitāni) at the beginning of Satyayuga (satya-yuga-ādau) by Bhairava Himself (bhairaveṇa eva) in the Svacchandanātha form (svacchandanātha-rūpeṇa). For example (tathāhi), the well-known (prasiddham) venerable Mālinīvijayatantra (śrī-mālinīvijayatantram) (is) certainly (eva) a Bhairavāgama (bhairava-āgamam). Anyway (tu), I will speak (vakṣyāmi) about this (etad prati) when (yadā) I will tell you (te... kathayiṣyāmi) the story of Trika (trika-ākhyānam iti)"||330||


त्रिकमुख्यमतेषु षष्ठश्लोकं व्याख्यानासे - अथ प्रत्यभिज्ञाहृदये

तथापि तद्वत्पञ्चकृत्यानि करोति॥१०॥

इति दशमसूत्रमिदम्

आभासनरक्तिविमर्शनबीजावस्थापनविलापनतस्तानि॥११॥

इत्येकादशसूत्रमिदं च। अधुना स्वपुस्तके गुरुर्गब्रिएल्प्रदीपकः तत्सूत्रद्वयमुदाहरति। अत्र नरोऽणुनामकोऽपि। अणुश्चायं खलु संसारी - नरे परमेश्वरः पञ्चकृत्यान्निरन्तरं कुर्वनित्युपदेशापेक्षया एष सामान्यतो दर्शनैरन्यैर्नोक्तस्त्रिके तूक्त एव। इदानीं त्रिकमुख्यमतकारस्य साहाय्येन भैरवेण कृतानि तत्कृत्यानि प्रत्येकं व्याख्यास्यामीति॥३३१॥
Trikamukhyamateṣu ṣaṣṭhaślokaṁ vyākhyānāse - Atha pratyabhijñāhṛdaye

Tathāpi tadvatpañcakṛtyāni karoti||10||

iti daśamasūtramidam

Ābhāsanaraktivimarśanabījāvasthāpanavilāpanatastāni||11||

ityekādaśasūtramidaṁ ca| Adhunā svapustake gururgabrielpradīpakaḥ tatsūtradvayamudāharati| Atra naro'ṇunāmako'pi| Aṇuścāyaṁ khalu saṁsārī - Nare parameśvaraḥ pañcakṛtyānnirantaraṁ kurvanityupadeśāpekṣayā eṣa sāmānyato darśanairanyairnoktastrike tūkta eva| Idānīṁ trikamukhyamatakārasya sāhāyyena bhairaveṇa kṛtāni tatkṛtyāni pratyekaṁ vyākhyāsyāmīti||331||

"I keep explaining (vyākhyān āse) the sixth stanza (ṣaṣṭha-ślokam) in Trikamukhyamatāni (trika-mukhya-mateṣu): Moreover (atha), in Pratyabhijñāhṛdaya (pratyabhijñā-hṛdaye), this (idam) (is) the tenth aphorism (daśama-sūtram):

«Even (tathā-api) (in that limited condition, the individual soul) performs (karoti) the five Acts --also translatable as 'Functions'-- (pañca-kṛtyāni) as that (Supreme Self) (tad-vat... iti)||10||»,

and (ca) this (idam) (is) the eleventh aphorism (ekādaśa-sūtram):

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

Now (adhunā), Guru (guruḥ) Gabriel Pradīpaka (gabriel-pradīpakaḥ) quoted (udāharati) that (tad) couple of aphorisms (sūtra-dvayam) in his book (sva-pustake). Here (atra) nara (naraḥ) is also called aṇu --lit. atom-- (aṇu-nāmakaḥ api). And (ca) this (ayam) aṇu (aṇuḥ) (is) certainly (khalu) a transmigratory soul (saṁsārī): With reference to the teaching (upadeśa-apekṣayā) that (iti) in nara (nare) the Supreme Lord (parama-īśvaraḥ) constantly (nirantaram) performs (kurvan) the five Acts (pañca-kṛtyāni), it --i.e. that teaching-- (eṣaḥ) is not (na) generally (sāmānyatas) mentioned (uktaḥ) by other philosophies (darśanaiḥ anyaiḥ), but (tu) in Trika (trike) it is mentioned indeed (uktaḥ eva). Now (idānīm), with the help (sāhāyyena) of the Trikamukhyamatāni's author (trika-mukhya-mata-kārasya), I will explain (vyākhyāsyāmi), one by one (pratyekam), those Acts (tad-kṛtyāni) performed (kṛtāni) by Bhairava (bhairaveṇa... iti)"||331||


आभासनमिन्द्रियाणां पुरतः सर्वस्य सर्जनमर्थाच्छ्रूयमाणस्य स्पृश्यमानस्य दृश्यमानस्य रस्यमानस्य घ्रियमाणस्य च सर्वस्य। रक्तिश्च कञ्चित्कालं तत्सर्वं धारणे रतिरेव। विमर्शनं चाकस्मिकचमत्कारो य उद्भवति संह्रियमाणे धारिते तस्मिन्। ततो बीजावस्थापनं वर्तत एव धारितसृष्टसंहारानन्तरं संशयभयासक्त्यादिसंस्कारजनने। क्रमोऽयं स्वरूपमेव गूहति यतः स संसारबीजं वपति। यदा किन्तु त्वं सद्गुरुणा सुशिक्षितस्तदा हठपाकक्रमेणालङ्ग्रासयुक्त्या च तत्सर्वं चिदग्निसाद्भावमापदयितुं जानासि। तस्मात्तत्क्रमयुक्तिभ्यां बीजावस्थापनमखिलेन नाशयसि। विलापनाख्यमिदम्। तव स्वरूपस्यैव प्रकाशनमिदम्। एवं सङ्कुचितरूपेण नरे परमेश्वरकृतपञ्चकृत्यविषये सङ्क्षिप्तवर्णनमिदं स्यात्। एतत्सर्वं श्रीमत्क्षेमराजेन स्वप्रत्यभिज्ञाहृदयस्य वृत्तौ विस्तराद्व्याख्यातम्। वाक्पारिमित्यैः सर्वैस्तस्योदात्तोपदेशान्सङ्क्षेप्तुं व्यवसितवानहमिति॥३३२॥
Ābhāsanamindriyāṇāṁ purataḥ sarvasya sarjanamarthācchrūyamāṇasya spṛśyamānasya dṛśyamānasya rasyamānasya ghriyamāṇasya ca sarvasya| Raktiśca kañcitkālaṁ tatsarvaṁ dhāraṇe ratireva| Vimarśanaṁ cākasmikacamatkāro ya udbhavati saṁhriyamāṇe dhārite tasmin| Tato bījāvasthāpanaṁ vartata eva dhāritasṛṣṭasaṁhārānantaraṁ saṁśayabhayāsaktyādisaṁskārajanane| Kramo'yaṁ svarūpameva gūhati yataḥ sa saṁsārabījaṁ vapati| Yadā kintu tvaṁ sadguruṇā suśikṣitastadā haṭhapākakrameṇālaṅgrāsayuktyā ca tatsarvaṁ cidagnisādbhāvamāpadayituṁ jānāsi| Tasmāttatkramayuktibhyāṁ bījāvasthāpanamakhilena nāśayasi| Vilāpanākhyamidam| Tava svarūpasyaiva prakāśanamidam| Evaṁ saṅkucitarūpeṇa nare parameśvarakṛtapañcakṛtyaviṣaye saṅkṣiptavarṇanamidaṁ syāt| Etatsarvaṁ śrīmatkṣemarājena svapratyabhijñāhṛdayasya vṛttau vistarādvyākhyātam| Vākpārimityaiḥ sarvaistasyodāttopadeśānsaṅkṣeptuṁ vyavasitavānahamiti||332||

"Ābhāsana (ābhāsanam) (is) the manifestation (sarjanam) of all (sarvasya) that is in front (puratas) of the senses (indriyāṇām), that is (arthāt), of all (sarvasya) what is being heard (śrūyamāṇasya), touched (spṛśyamānasya), seen (dṛśyamānasya), tasted (rasyamānasya) and (ca) smelled (ghriyamāṇasya). And (ca) Rakti (raktiḥ) (is) the delight (ratiḥ eva) in maintaining (dhāraṇe) all (sarvam) that (tad) for some time (kañcid kālam). Vimarśana (vimarśanam ca) (is) a sudden camatkāra or astonishment (ākasmika-camatkāraḥ) which (yaḥ) arises (udbhavati) when that which had been maintained is being withdrawn (saṁhriyamāṇe dhārite tasmin). After that (tatas), Bījāvasthāpana (bīja-avasthāpanam) takes place (vartate eva) immediately after the withdrawal of that which had been manifested and maintained (dhārita-sṛṣṭa-saṁhāra-anantaram) when there is generation of impressions of doubt, fear, attachment, etc. (saṁśaya-bhaya-āsakti-ādi-saṁskāra-janane). This (ayam) process (kramaḥ) conceals (gūhati) the essential nature (svarūpam eva) because (yatas) it --i.e. the process-- (saḥ) sows (vapati) the seed of Saṁsāra (saṁsāra-bījam). However (kintu), when (yadā) you (tvam) are well instructed (su-śikṣitaḥ) by a true/good Guru (sat-guruṇā), then (tadā) you know (jānāsi) how to reduce (āpadayitum) all (sarvam) that (tad) to sameness with the Fire of Consciousness (cit-agni-sāt-bhāvam) by means of the process of haṭhapāka (haṭhapāka-krameṇa) and (ca) by means of the device of alaṅgrāsa (alaṅgrāsa-yuktyā). Therefore (tasmāt), through that process and that device (tad-krama-yuktibhyām), you completely destroy (akhilena nāśayasi) Bījāvasthāpana (bīja-avasthāpanam). This (idam) is called Vilāpana (vilāpana-ākhyam). This (idam) (is) the Revelation (prakāśanam) of your essential nature (tava svarūpasya eva). Thus (evam), this (idam) has been (syāt) a succinct description (saṅkṣipta-varṇanam) about the Five Acts performed by the Supreme Lord (parama-īśvara-kṛta-pañca-kṛtya-viṣaye) in nara --viz. in a limited individual-- (nare) in a contracted way (saṅkucita-rūpeṇa). All (sarvam) this (etad) was explained (vyākhyātam) in detail (vistarāt) by venerable Kṣemarāja (śrīmat-kṣemarājena) in the commentary (vṛttau) of his own Pratyabhijñāhṛdaya (sva-pratyabhijñāhṛdayasya). With all the limitations of speech (vāk-pārimityaiḥ sarvaiḥ), I tried (vyavasitavān aham) to summarize (saṅkṣeptum) his noble/elevated teachings (tasya udātta-upadeśān... iti)"||332||


हठपाकक्रममलङ्ग्रासयुक्तिं च त्वयोक्तं तत्किमिति साधकोऽपृच्छत्। गुरुः प्रत्यवक् - प्रमुखक्षेमराजः स्वप्रत्यभिज्ञाहृदये तन्नाव्याख्यात्परमेश्वरं तु धन्यं वदामि यज्जैदेवसिङ्घ्नामकः प्रसिद्धभाषान्तरकारी तत्स्तोकं व्याख्यातवानेव। अधुना तस्योपदेशान्सङ्क्षेपिष्यामि। हठपाकक्रमो द्विप्रशमयोरन्यतमः। प्रशमशब्दस्त्रिके पारिभाषिकशब्दो यस्यार्थः परग्राहकसाद्भावं विश्वमुपलभ्यमानं समग्रमापत्तिरस्ति। प्रथमप्रशमः शान्त्याख्यो द्वितीयप्रशमस्तु हठपाकाख्यः। शान्तिप्रशमः क्रमिकप्रक्रिया हठपाकः परन्त्वक्रमिकप्रक्रियापि तु दृढः साग्रहश्च। अपरञ्चालं ग्रासश्चेत्यलङ्ग्रासशब्दः। अलमर्थः परिपूर्णरूपतया निःसंस्कारतया। ग्रासार्थश्च ग्रसनं सन्दर्भेऽस्मिंस्तु ग्रासार्थः स्वात्मसात्करणम्। तत्सर्वं महाभाषान्तरकृताव्याखीयत। तथापि हठपाकक्रममलङ्ग्रासयुक्तिं च करणार्थमुन्नतशिष्येण त्वया भवितव्यम्। मम मते हठपाकालङ्ग्रासौ त्रिके नूतनशिष्यानां कृते न स्याताम्। त्वं चेदधिकविज्ञप्तिमिच्छस्युदात्ताभिनवगुप्तेन विरचिते श्रीतन्त्रालोके श्लोकान् ३.२६०-२६४ पठितुमर्हसि। अभिनवगुप्तस्य मते हठपाकोऽलङ्ग्रासश्च पर्यायौ। शान्तिप्रशम एकतो यथा स्वतन्त्रालोकविवेके श्रीमज्जयरथेन सूचितो मधुरपाकक्रमो मृत्युसमये मोक्षफलदः। हठपाकोऽन्यतो बलात्कारेणार्थात्प्रयत्नेन कृतः। एष परमेश्वरसाद्भावमचिरेण सर्वमापादयति। अत एव हठपाकक्रमो जीवन्मुक्तिदोऽवश्यम्। हठपाकश्च शाम्भवपदे तद्यथा शाम्भवोपाये वर्तते। तेन यथा पूर्वं मयोक्तमेष केवलमुच्चशिष्यानां कृत एव न त्वारम्भकानां कृत इति॥३३३॥
Haṭhapākakramamalaṅgrāsayuktiṁ ca tvayoktaṁ tatkimiti sādhako'pṛcchat| Guruḥ pratyavak - Pramukhakṣemarājaḥ svapratyabhijñāhṛdaye tannāvyākhyātparameśvaraṁ tu dhanyaṁ vadāmi yajjaidevasiṅghnāmakaḥ prasiddhabhāṣāntarakārī tatstokaṁ vyākhyātavāneva| Adhunā tasyopadeśānsaṅkṣepiṣyāmi| Haṭhapākakramo dvipraśamayoranyatamaḥ| Praśamaśabdastrike pāribhāṣikaśabdo yasyārthaḥ paragrāhakasādbhāvaṁ viśvamupalabhyamānaṁ samagramāpattirasti| Prathamapraśamaḥ śāntyākhyo dvitīyapraśamastu haṭhapākākhyaḥ| Śāntipraśamaḥ kramikaprakriyā haṭhapākaḥ parantvakramikaprakriyāpi tu dṛḍhaḥ sāgrahaśca| Aparañcālaṁ grāsaścetyalaṅgrāsaśabdaḥ| Alamarthaḥ paripūrṇarūpatayā niḥsaṁskāratayā| Grāsārthaśca grasanaṁ sandarbhe'smiṁstu grāsārthaḥ svātmasātkaraṇam| Tatsarvaṁ mahābhāṣāntarakṛtāvyākhīyata| Tathāpi haṭhapākakramamalaṅgrāsayuktiṁ ca karaṇārthamunnataśiṣyeṇa tvayā bhavitavyam| Mama mate haṭhapākālaṅgrāsau trike nūtanaśiṣyānāṁ kṛte na syātām| Tvaṁ cedadhikavijñaptimicchasyudāttābhinavaguptena viracite śrītantrāloke ślokān 3.260-264 paṭhitumarhasi| Abhinavaguptasya mate haṭhapāko'laṅgrāsaśca paryāyau| Śāntipraśama ekato yathā svatantrālokaviveke śrīmajjayarathena sūcito madhurapākakramo mṛtyusamaye mokṣaphaladaḥ| Haṭhapāko'nyato balātkāreṇārthātprayatnena kṛtaḥ| Eṣa parameśvarasādbhāvamacireṇa sarvamāpādayati| Ata eva haṭhapākakramo jīvanmuktido'vaśyam| Haṭhapākaśca śāmbhavapade tadyathā śāmbhavopāye vartate| Tena yathā pūrvaṁ mayoktameṣa kevalamuccaśiṣyānāṁ kṛta eva na tvārambhakānāṁ kṛta iti||333||

The seeker (sādhakaḥ) asked (apṛcchat): "You mentioned (tvayā uktam) the process of haṭhapāka (haṭhapāka-kramam) and (ca) the device of alaṅgrāsa (alaṅgrāsa-yuktim). What (kim) (is) that (tad... iti)?". The Guru (guruḥ) replied (pratyavak): "Eminent Kṣemarāja (pramukha-kṣemarājaḥ) did not explain (na avyākhyāt) that (tad) in his Pratyabhijñāhṛdaya (sva-pratyabhijñāhṛdaye), but (tu) I thank (dhanyam vadāmi) the Supreme Lord (parama-īśvaram) that (yad) the famous translator (prasiddha-bhāṣāntarakārī) called Jaideva Singh (jaideva-siṅgh-nāmakaḥ) explained (vyākhyātavān eva) it (tad) slightly (stokam). Now (adhunā) I will summarize (saṅkṣepiṣyāmi) his (tasya) teachings (upadeśān). The process of haṭhapāka (haṭhapāka-kramaḥ) is one (anyatamaḥ) of the two praśama-s (praśamayoḥ). The word praśama (praśama-śabdaḥ) (is) a technical term (pāribhāṣika-śabdaḥ) in Trika (trike) whose (yasya) meaning (arthaḥ) is (asti) 'bringing/reducing (āpattiḥ) the whole (samagram) universe (viśvam) being perceived (upalabhyamānam) to sameness with the Supreme Perceiver' (para-grāhaka-sāt-bhāvam). The first praśama (prathama-praśamaḥ) is called śānti (śānti-ākhyaḥ) while (tu) the second praśama (dvitīya-praśamaḥ) is called haṭhapāka (haṭhapāka-ākhyaḥ). The śānti-praśama (śānti-praśamaḥ) (is) a gradual procedure (kramika-prakriyā), however (parantu), haṭhapāka (haṭhapākaḥ) is not a gradual procedure (a-kramika-prakriyā) but rather (api tu) obstinate/firm (dṛḍhaḥ) and (ca) persistent (sāgrahaḥ). Moreover (aparañca), the word alaṅgrāsa (alaṅgrāsa-śabdaḥ) (consists of) alam (alam) and (ca) grāsa (grāsaḥ... iti). The meaning of alam (alam-arthaḥ) (is) 'fully perfect (paripūrṇa-rūpatayā) when no saṁskāra-s or impressions are permitted to remain' (nis-saṁskāratayā). And (ca) the meaning of grāsa (grāsa-arthaḥ) (is) 'swallowing' (grasanam), but (tu) in this context (sandarbhe asmin) the meaning of grāsa (grāsa-arthaḥ) (is) 'bringing (all) to sameness with one's own Self' (sva-ātma-sāt-karaṇam). All (sarvam) that (tad) was explained (avyākhīyata) by the great translator (mahā-bhāṣāntarakṛtā). Nevertheless (tathā api), for being able to do (karaṇa-artham) the process of haṭhapāka (haṭhapāka-kramam) and (ca) the device of alaṅgrāsa (alaṅgrāsa-yuktim), you must become an advanced disciple (unnata-śiṣyeṇa tvayā bhavitavyam). In my opinion (mama mate), haṭhapāka and alaṅgrāsa (haṭhapāka-alaṅgrāsau) are not (na syātām) for new disciples (nūtana-śiṣyānām) in Trika (trike). If (ced) you (tvam) want (icchasi) more information (adhika-vijñaptim), please read (paṭhitum arhasi) the stanzas (ślokān) 3.260-264 (3.260-264) in the venerable Tantrāloka (śrī-tantrāloke) written (viracite) by illustrious Abhinavagupta (udātta-abhinavaguptena). According to Abhinavagupta (abhinavaguptasya mate), haṭhapāka (haṭhapākaḥ) and (ca) alaṅgrāsa (alaṅgrāsaḥ) are synonyms (paryāyau). On the one hand (ekatas), śānti-praśama (śānti-praśamaḥ), as (yathā) indicated (sūcitaḥ) by venerable Jayaratha (śrīmat-jayarathena) in his Tantrālokaviveka (sva-tantrāloka-viveke), (is) a sweet/pleasant process of digestion --i.e. digestion of saṁskāra-s or impressions-- (madhura-pāka-kramaḥ) which gives the fruit of Liberation (mokṣa-phala-daḥ) at the time of death (mṛtyu-samaye). On the other hand (anyatas), haṭhapāka (haṭhapākaḥ) (is) performed (kṛtaḥ) by force (balāt), by kāra (kāreṇa), that is (arthāt), by effort (prayatnena). It (eṣaḥ) brings (āpādayati) all (sarvam) quickly (acireṇa) to sameness with the Supreme Lord (parama-īśvara-sāt-bhāvam). On this account (atas eva), the process of haṭhapāka (haṭhapāka-kramaḥ) is certainly giver of Liberation while living (jīvat-mukti-daḥ avaśyam). And (ca) haṭhapāka (haṭhapākaḥ) takes place (vartate) at the stage of Śambhu --i.e. of Bhairava-- (śāmbhava-pade), namely (tad-yathā), in Śāmbhavopāya --i.e. in the means/method of Śambhu-- (śāmbhava-upāye). Therefore (tena), as (yathā) I said (mayā uktam) previously (pūrvam), it --i.e. haṭhapāka-- (eṣaḥ) (is) only (kevalam) for (kṛte eva) exalted disciples (ucca-śiṣyānām), and not (na tu) for (kṛte) beginners (ārambhakānām... iti)"||333||


नरे पञ्चकृत्यानि कः करोति नरो वा भैरवो वैतदाकुलत्वकरं मन्य इति सहसा साधकः पृष्टवान्। गुरुः शीघ्रं प्रत्यवक् - भैरवनरयोर्वस्तुतो नास्ति भेदः। तयोर्भेदोऽस्तीति चिन्ता त्रिकेऽज्ञानमित्युच्यते। यदा त्वं महता भगवता स्वैक्यं न जानासि तदा संसार्यस्येवार्थात्कोऽप्येकस्माच्छरीरादन्यस्मिञ्छरीर एकस्माद्विकल्पादन्यस्मिन्विकल्प इत्यादि संसरन्। त्वयि भैरवतामुपलभमाने तदा संसारः खलु समाप्तः। किमिति। आणवमलस्य संसारमूलस्य विनाशत्वात्। नरो यद्यत्रैवेदानीमेव भैरव एव न स्यात्तर्हि स मुक्तिकाले न कदाचिदपि भैरवतामाप्नुयात्। समासतो नरः सर्वदा मुक्तस्तत्तु नाद्यापि जानाति। छलमेतद्भैरवेणैव विभूत्या कृतम्। यतश्च नरः सारतो भैरवस्ततः स स्वतः परमेश्वरवत्स्वतन्त्र एव। नरश्च संसारान्मोक्षप्राप्तिक्षणेऽवश्यमेतदवगच्छत्युपलभते च। एतत्कियताप्यंशेनावगन्तुं भैरवमधुना कन्दुकवन्मनसा कल्पयितुमर्हसि। एष केवलं नियतं दृष्टान्तः। इत्थं त्वन्मुक्तिक्षणे तत्कन्दुकं प्राप्नोषि तत्कन्दुकम्। प्राप्य तु त्वं तत्कन्दुकाद्भ्रंशितुं शक्नुयाः कोऽप्यथवा त्वां तन्मोषितुं शक्नुयाः। मोक्षो यदि क्षणिक एतावान्स्यात्तर्हि मुक्तिं प्राप्तुं प्रयत्नानेतावतः कर्तुं किं प्रयोजनम्। भैरवो न कथञ्चन ग्राह्यः कन्दुक इवेति प्रतिवचनम्। भैरवः परग्राहकः। एवं भैरव आदावेव नरोऽस्ति। नरोऽन्यथा नरत्वं त्यक्तुमशक्त एव भैरवे च पुनर्विलयितुमशक्तः। नरे चाहन्ता भैरवे पुर्णाहन्तया समाना। भैरवस्य तु कञ्चुकषट्कमलत्रयात्मकेन छलेन हेतुना स्थूलोऽहं कर्मणोऽस्य कर्ताहमस्मात्प्रदेशादहं पतिरहमित्याद्यसङ्ख्यविकल्पा दृश्यन्ते। तत्सर्वं च नरस्याज्ञानं सबलीकरोति। एवं नरो विस्मरति यत्स स्वतन्त्रभैरव एव। मोक्षकाले भैरवानुग्रहेण विकल्पसमुद्रं विशालं लङ्घयित्वाणवमलात्परं प्रकाशराज्यं प्रविशसि। क्षणे तस्मिंस्त्वमवगच्छसि यत्तवाहन्ता वस्तुतो भैरवस्य पुर्णाहन्ता या न कदाचित्केनचिद्वाच्येन स्पृष्टा। उपलब्धिरियं च न केवलं बुद्धिविषयवितर्कोऽपि तु चमत्कारपूर्णो वास्तविकोऽनुभव इति यथा गुरुर्गब्रिएल्प्रदीपक एव स्वत्रिकमुख्यमतेषु षष्ठश्लोकवृत्तेरन्ते निर्दिशति। वाढं मया त्वत्प्रश्नोऽसङ्क्षेपतः प्रतिभाषित एव। इदानीं कथं भैरवो बन्धस्यामिषतां संसारितां च यात इत्येतद्व्याख्यास्यामीति॥३३४॥
Nare pañcakṛtyāni kaḥ karoti naro vā bhairavo vaitadākulatvakaraṁ manya iti sahasā sādhakaḥ pṛṣṭavān| Guruḥ śīghraṁ pratyavak - Bhairavanarayorvastuto nāsti bhedaḥ| Tayorbhedo'stīti cintā trike'jñānamityucyate| Yadā tvaṁ mahatā bhagavatā svaikyaṁ na jānāsi tadā saṁsāryasyevārthātko'pyekasmāccharīrādanyasmiñcharīra ekasmādvikalpādanyasminvikalpa ityādi saṁsaran| Tvayi bhairavatāmupalabhamāne tadā saṁsāraḥ khalu samāptaḥ| Kimiti| Āṇavamalasya saṁsāramūlasya vināśatvāt| Naro yadyatraivedānīmeva bhairava eva na syāttarhi sa muktikāle na kadācidapi bhairavatāmāpnuyāt| Samāsato naraḥ sarvadā muktastattu nādyāpi jānāti| Chalametadbhairaveṇaiva vibhūtyā kṛtam| Yataśca naraḥ sārato bhairavastataḥ sa svataḥ parameśvaravatsvatantra eva| Naraśca saṁsārānmokṣaprāptikṣaṇe'vaśyametadavagacchatyupalabhate ca| Etatkiyatāpyaṁśenāvagantuṁ bhairavamadhunā kandukavanmanasā kalpayitumarhasi| Eṣa kevalaṁ niyataṁ dṛṣṭāntaḥ| Itthaṁ tvanmuktikṣaṇe tatkandukaṁ prāpnoṣi tatkandukam| Prāpya tu tvaṁ tatkandukādbhraṁśituṁ śaknuyāḥ ko'pyathavā tvāṁ tanmoṣituṁ śaknuyāḥ| Mokṣo yadi kṣaṇika etāvānsyāttarhi muktiṁ prāptuṁ prayatnānetāvataḥ kartuṁ kiṁ prayojanam| Bhairavo na kathañcana grāhyaḥ kanduka iveti prativacanam| Bhairavaḥ paragrāhakaḥ| Evaṁ bhairava ādāveva naro'sti| Naro'nyathā naratvaṁ tyaktumaśakta eva bhairave ca punarvilayitumaśaktaḥ| Nare cāhantā bhairave purṇāhantayā samānā| Bhairavasya tu kañcukaṣaṭkamalatrayātmakena chalena hetunā sthūlo'haṁ karmaṇo'sya kartāhamasmātpradeśādahaṁ patirahamityādyasaṅkhyavikalpā dṛśyante| Tatsarvaṁ ca narasyājñānaṁ sabalīkaroti| Evaṁ naro vismarati yatsa svatantrabhairava eva| Mokṣakāle bhairavānugraheṇa vikalpasamudraṁ viśālaṁ laṅghayitvāṇavamalātparaṁ prakāśarājyaṁ praviśasi| Kṣaṇe tasmiṁstvamavagacchasi yattavāhantā vastuto bhairavasya purṇāhantā yā na kadācitkenacidvācyena spṛṣṭā| Upalabdhiriyaṁ ca na kevalaṁ buddhiviṣayavitarko'pi tu camatkārapūrṇo vāstaviko'nubhava iti yathā gururgabrielpradīpaka eva svatrikamukhyamateṣu ṣaṣṭhaślokavṛtterante nirdiśati| Vāḍhaṁ mayā tvatpraśno'saṅkṣepataḥ pratibhāṣita eva| Idānīṁ kathaṁ bhairavo bandhasyāmiṣatāṁ saṁsāritāṁ ca yāta ityetadvyākhyāsyāmīti||334||

The seeker (sādhakaḥ) suddenly (sahasā) asked (pṛṣṭavān): "Who (kaḥ) performs (karoti) the Five Acts (pañca-kṛtyāni) in nara --i.e. in the limited individual-- (nare), nara (naraḥ) or (vā... vā) Bhairava (bhairavaḥ)?, this turns out to be confusing to me (etad ākulatva-karam manye iti)". The Guru (guruḥ) replied (pratyavak) quickly (śīghram): "As a matter of fact (vastutas), there is no (na asti) difference (bhedaḥ) between Bhairava and nara (bhairava-narayoḥ). The act of thinking (cintā) that (iti) there is (asti) difference (bedhaḥ) between them (tayoḥ) is called (ucyate) 'ignorance' (ajñānam iti) in Trika (trike). When (yadā) you (tvam) do not know (na jānāsi) you are one (sva-aikyam) with the Great Lord (mahatā bhagavatā), then (tadā) you are (asi eva) a transmigratory soul (saṁsārī), that is (arthāt), someone (kaḥ api) who transmigrates (saṁsaran) from one body (ekasmāt śarīrāt) to another body (anyasmin śarīre), from one vikalpa --i.e. thought-- (ekasmāt vikalpāt) to another vikalpa (anyasmin vikalpe), etc. (iti-ādi). When you realize that you are Bhairava --lit. when you realize Bhairavahood-- (tvayi bhairavatām upalabhamāne), then (tadā) Saṁsāra or Transmigration (saṁsāraḥ) certainly (khalu) ends (samāptaḥ). Why (kim iti)? Because Āṇavamala, the root of Saṁsāra, is annihilated (āṇava-malasya saṁsāra-mūlasya vināśatvāt). If (yadi) nara (naraḥ) were not (na syāt) Bhairava Himself (bhairavaḥ eva) right here (atra eva) (and) right now (idānīm eva), then (tarhi) he (saḥ) would never become Bhairava (na kadācid api bhairavatām āpnuyāt) at the moment of Liberation (mukti-kāle). All in all (samāsatas), nara (naraḥ) (is) always (sarvadā) liberated (muktaḥ) but (tu) he still does not know (na adya api jānāti). This (etad) (is) a trick (chalam) magnificently (vibhūtyā) made (kṛtam) by Bhairava Himself (bhairaveṇa eva). And (ca) as (yatas) nara (naraḥ) (is) essentially (sāratas) Bhairava (bhairavaḥ), therefore (tatas) he (saḥ) (is) naturally/spontaneously (svatas) Free (svatantraḥ eva) as the Supreme Lord (parama-īśvara-vat). And (ca) nara (naraḥ) understands (avagacchati) and (ca) realizes (upalabhate) this (etad) at the moment of attaining Liberation (mokṣa-prāpti-kṣaṇe avaśyam) from Saṁsāra (saṁsārāt). To understand (avagantum) this (etad) to a some extent (kiyatā api aṁśena), please, imagine (manasā kalpayitum arhasi) that Bhairava (bhairavam) (is) now (adhunā) like a ball (kanduka-vat). This (eṣaḥ) (is,) of course (niyatam), only (kevalam) an example (dṛṣṭāntaḥ). In this way (ittham), at the moment of your Liberation (tvat-mukti-kṣaṇe) you receive (prāpnoṣi) that ball (tad-kandukam). But (tu) after receiving (prāpya) that ball (tad-kandukam), you (tvam) might (śaknuyāḥ) lose (bhraṁśitum) that ball (tad-kandukāt) or (athavā) someone (kaḥ api) might (śaknuyāḥ) steal (moṣitum) it (tad) from you (tvām). If (yadi) Liberation (mokṣaḥ) were (syāt) so (etāvān) ephemeral (kṣaṇikaḥ), then (tarhi) what (kim) (is) the use (prayojanam) of making (kartum) so many (etāvataḥ) efforts (prayatnān) to attain (prāptum) Liberation (muktim)? The answer (is) (prativacanam): «Bhairava (bhairavaḥ) is not at all (na kathañcana) an object (grāhyaḥ) like (iva) a ball (kandukaḥ... iti)!». Bhairava (bhairavaḥ) (is) the Supreme Subject (para-grāhakaḥ). Thus (evam), Bhairava (bhairava) is (asti) nara (naraḥ) from the very start (ādau eva). Otherwise (anyathā), nara (naraḥ) could not (aśaktaḥ eva) abandon (tyaktum) the state of nara (naratvam) and (ca) could not (aśaktaḥ) merge (vilayitum) again (punar) into Bhairava (bhairave). And (ca) the 'I' (ahantā) in nara (nare) is equal (samānā) to the perfect 'I' (purṇa-ahantayā) in Bhairava (bhairave). But (tu) due to the Bhairava's trick (bhairavasya... chalena hetunā) consisting of six kañcuka-s and three mala-s (kañcuka-ṣaṭka-mala-traya-ātmakena) innumerable vikalpa-s --viz. thoughts-- (asaṅkhya-vikalpāḥ) appear (dṛśyante) (such as) «I (aham) (am) fat (sthūlaḥ), I (am) (am) the doer (kartā) of this action (karmaṇaḥ asya), I (aham) (am) from this country (asmāt pradeśāt), I (aham) (am) a husband (patiḥ), etc. (iti-ādi)». All that (tad sarvam ca) strengthens (sabalīkaroti) the ignorance (ajñānam) of nara (narasya). Thus (evam), nara (naraḥ) forgets (vismarati) that (yad) he (saḥ) (is) the Free Bhairava Himself (svatantra-bhairavaḥ eva). At the moment of Liberation (mokṣa-kāle), after jumping (laṅghayitvā) the huge (viśālam) ocean of vikalpa-s (vikalpa-samudram) by the Grace of Bhairava (bhairava-anugraheṇa), you enter (praviśasi) into the Kingdom of Light (prakāśa-rājyam), beyond (param) Āṇavamala (āṇava-malāt). At that moment (kṣaṇe tasmin), you (tvam) realize (avagacchasi) that (yad) your (tava) 'I' (ahantā) (is) really (vastutas) the perfect 'I' (purṇa-ahantā) of Bhairava (bhairavasya), which --i.e. the perfect 'I' of Bhairava-- (yā) is never touched by any predicate (na kadācid kenacid vācyena spṛṣṭā). As (yathā) Guru Gabriel Pradīpaka himself (guruḥ gabriel-pradīpakaḥ eva) points out (nirdiśati) at the end (ante) of the commentary on the sixth stanza (ṣaṣṭha-śloka-vṛtteḥ) in his Main Tenets of Trika (Shaivism) (sva-trika-mukhya-mateṣu): «This (iyam ca) realization (upalabdhiḥ) is not (na) mere intellectual especulation (kevalam buddhi-viṣaya-vitarkaḥ) but (api tu) an actual (vāstavikaḥ) Experience (anubhavaḥ) full of Amazement (camatkāra-pūrṇaḥ... iti)». Very well! (vāḍham), I have extensively answered (mayā... asaṅkṣepataḥ pratibhāṣitaḥ eva) your question (tvat-praśnaḥ). Now (idānīm) I am going to explain (vyākhyāsyāmi) this (etad): «How (katham) (did) Bhairava (bhairavaḥ) fall prey to bondage and became a transmigratory soul (bandhasya āmiṣatām saṁsāritām ca yātaḥ iti... iti)?»"||334||

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 The explanation of mala-s

नरः पुनर्बन्धमनुभवति वस्तुतो मलेन मलमिदं परन्तु।
नैव नरस्य बहिर्गतमप्यत्र च विषये सन्देहो नास्ति हि॥
स्पाष्टार्थतः परमेश्वर एव मायाशक्त्या नरो खलु भवति।
ततो मलमिदं सर्वमिव श्रीपरभैरवात्समुत्पद्यते तु॥७-८॥

इति त्रिकमुख्यमतेषु सप्तमश्लोकादष्टमश्लोकपर्यन्तं श्लोकद्वयमेतदिति॥३३५॥
Naraḥ punarbandhamanubhavati vastuto malena malamidaṁ parantu|
Naiva narasya bahirgatamapyatra ca viṣaye sandeho nāsti hi||
Spāṣṭārthataḥ parameśvara eva māyāśaktyā naro khalu bhavati|
Tato malamidaṁ sarvamiva śrīparabhairavātsamutpadyate tu||7-8||

iti trikamukhyamateṣu saptamaślokādaṣṭamaślokaparyantaṁ ślokadvayametaditi||335||

"This (etad) (is) a couple of stanzas (śloka-dvayam) in Main Tenets of Trika (Shaivism) (trika-mukhya-mateṣu), from the seventh stanza (saptama-ślokāt) up to the eighth stanza (aṣṭama-śloka-paryantam):

«However (punar), the limited individual (naraḥ) experiences (anubhavati) bondage (bandham) due to mala or impurity (malena) really (vastutas). Nevertheless (parantu), this (idam) mala or impurity (malam) is not at all (na eva) outside (bahirgatam api) the limited individual (narasya), and (ca) there is no (na asti hi) doubt (sandehaḥ) about this topic (atra... viṣaye). In express terms (spāṣṭa-arthataḥ), the Supreme Lord (parama-īśvaraḥ) Himself (eva), by means of Māyāśakti (māyā-śaktyā), becomes (bhavati) the limited individual (naraḥ) indeed (khalu). Therefore (tatas), this (idam) mala or impurity (malam), like (iva) everything (else) (sarvam), arises (samutpadyate tu) from glorious Parabhairava (śrī-para-bhairavāt... iti... iti)||7-8||»"||335||


भैरवः स्वमलं स्वीकृत्य स्वेच्छया नरतामाप्तः। न कोऽपि बलेन तं स्वतन्त्रं किञ्चित्कारयितुं शक्तस्तस्याथवा स्वातन्त्र्यं खण्ड्येत यथा महाभिनवगुप्तपादा वच्युः। मलं सर्वदान्तरस्थमर्थात्तन्न कदाचिद्बाह्यकारकानुबद्धम्। एवं त्वद्दुःखस्य कारणं त्वय्यन्तरेव। एष बन्धाख्यश्चोपप्लवः परमेश्वरस्य वस्तुतो दिव्यविलासः। अत एवास्माद्बन्धान्मोक्षो महता भगवता कृतोऽपि। भैरवं प्राप्तुं तव क्वचिद्गमनेन प्रयोजनं नास्ति। किमिति। यतः स त्वमस्ति त्वं च सोऽप्यस्येव। भैरवः स्वमायाशक्तिद्वारेण स्वद्वैतनिर्माणशक्त्या पारिमित्यपूर्णनरतामाप्तः। पारिमित्यानां तेषां मध्ये च कानिचिदनर्थकानि। किञ्च मायाशक्तिर्न मायातत्त्वमपि तु महेश्वरस्य स्वातन्त्र्यमेव। सङ्क्षेपेण मलमेतन्न भिन्नं किञ्चिद्यद्भैरवेऽध्यस्तमपि तु मलं तत्त्वतः सङ्कोचं गृभ्णत्यः स्वशक्तय एव। मलं परमार्थतस्त्रयं तद्यथा स्वेच्छाशक्तेः सङ्कोचमाणवमलं स्वज्ञानशक्तेः सङ्कोचं मायीयमलं स्वक्रियाशक्तेश्च सङ्कोचं कार्ममलम्। एतत्सुखावगम्यमेवेति॥३३६॥
Bhairavaḥ svamalaṁ svīkṛtya svecchayā naratāmāptaḥ| Na ko'pi balena taṁ svatantraṁ kiñcitkārayituṁ śaktastasyāthavā svātantryaṁ khaṇḍyeta yathā mahābhinavaguptapādā vacyuḥ| Malaṁ sarvadāntarasthamarthāttanna kadācidbāhyakārakānubaddham| Evaṁ tvadduḥkhasya kāraṇaṁ tvayyantareva| Eṣa bandhākhyaścopaplavaḥ parameśvarasya vastuto divyavilāsaḥ| Ata evāsmādbandhānmokṣo mahatā bhagavatā kṛto'pi| Bhairavaṁ prāptuṁ tava kvacidgamanena prayojanaṁ nāsti| Kimiti| Yataḥ sa tvamasti tvaṁ ca so'pyasyeva| Bhairavaḥ svamāyāśaktidvāreṇa svadvaitanirmāṇaśaktyā pārimityapūrṇanaratāmāptaḥ| Pārimityānāṁ teṣāṁ madhye ca kānicidanarthakāni| Kiñca māyāśaktirna māyātattvamapi tu maheśvarasya svātantryameva| Saṅkṣepeṇa malametanna bhinnaṁ kiñcidyadbhairave'dhyastamapi tu malaṁ tattvataḥ saṅkocaṁ gṛbhṇatyaḥ svaśaktaya eva| Malaṁ paramārthatastrayaṁ tadyathā svecchāśakteḥ saṅkocamāṇavamalaṁ svajñānaśakteḥ saṅkocaṁ māyīyamalaṁ svakriyāśakteśca saṅkocaṁ kārmamalam| Etatsukhāvagamyameveti||336||

"Bhairava (bhairavaḥ), after accepting (svīkṛtya) His own mala --i.e. His own impurity-- (sva-malam), becomes willingly nara (sva-icchayā naratām āptaḥ). Nobody (na kaḥ api) can (śaktaḥ) cause Him, the Free one, to do (tam svatantram... kārayitum) anything (kiñcid) by force (balena), or (athavā) His (tasya) Absolute Freedom (svātantryam) would be broken (khaṇḍyeta), as (yathā) the greatly venerable Abhinavagupta (mahā-abhinavagupta-pādāḥ) would say (vacyuḥ). Mala (malam) is always internal (sarvadā antarastham), that is (arthāt), it (tad) is never related to external agents (na kadācid bāhya-kāraka-anubaddham). Thus (evam), the cause (kāraṇam) of your pain (tvat-duḥkhasya) is right inside (antar eva) you (tvayi). And (ca) this (eṣaḥ) calamity (upaplavaḥ) known as bondage (bandha-ākhyaḥ) (is) really (vastutas) a Divine Pastime (divya-vilāsaḥ) of the Supreme Lord (parama-īśvarasya). On this account (atas eva), Liberation (mokṣaḥ) from this bondage (asmāt bandhāt) is also carried out (kṛtaḥ api) by the Great Lord (mahatā bhagavatā). To find (prāptum) Bhairava (bhairavam) you do not need to go (tava... gamanena prayojanam na asti) anywhere (kvacid). Why? (kim iti) Because (yatas) He (saḥ) is (asti) You (tvam) and (ca) You (tvam) are (asi eva) Him (sa api)! Bhairava (bhairavaḥ), by means of His own Māyāśakti (sva-māyā-śakti-dvāreṇa) —through His own Power to create duality (sva-dvaita-nirmāṇa-śaktyā)—, becomes the nara full of limitations (pārimitya-pūrṇa-naratām āptaḥ). And (ca) among (madhye) those limitations (pārimityānām teṣām), some (kānicid) (are) absurd (anarthakāni). Moreover (kiñca), Māyāśakti (māyā-śaktiḥ) is not (na) Māyātattva (māyā-tattvam) but (api tu) the Absolute Freedom Itself (svātantryam eva) of the Great Lord (mahā-īśvarasya). In a nutshell (saṅkṣepeṇa), this (etad) mala (malam) is not something (na... kiñcid) different (bhinnam) which (yad) is superimposed (adhyastam) on top of Bhairava (bhairave) but rather (api tu) mala (malam) (is) truly (tattvatas) His own Powers Themselves (sva-śaktayaḥ eva) assuming (gṛbhṇatyaḥ) contraction (saṅkocam). Mala (mala) (is) as a matter fact (paramārthatas) a triad (trayam), namely (tad-yathā): Āṇavamala (āṇava-malam) is a contraction (saṅkocam) of His own Power of Will (sva-icchā-śakteḥ), Māyīyamala (māyīya-malam) is a contraction (saṅkocam) of His own Power of Knowledge (sva-jñāna-śakteḥ) and (ca) Kārmamala (kārma-malam) is a contraction (saṅkocam) of His own Power of Action (sva-kriyā-śakteḥ). This (etad) is certainly easy to understand (sukha-avagamyam eva iti)"||336||


भैरवतत्त्वतः सद्विद्यातत्त्वपर्यन्तं प्रथमपञ्चतत्त्वानि महेश्वरस्वातन्त्र्यस्य राज्यं सन्ति। तत्र सम्पूर्णमैक्यं विद्यते। ततः पञ्चमतत्त्वस्य षष्ठतत्त्वस्य च मध्य आणवमलं नाम प्रत्यूहोऽस्ति। प्रत्यूहेनानेन दिव्यलोकं विभिद्यते भौतिकलोकाद्यत्र बन्धस्य भिन्नपरिमाणानि स्युः। त्रिके च मोक्षप्राप्तिर्भैरवस्वातन्त्र्यप्राप्तिं संसूचयत्यर्थान्मुक्तिक्षणे पञ्चमतत्त्वं प्रविश्य प्रथमतत्त्वं द्वितीयतत्त्वं चार्थाद्भैरवं भैरवीं चारोहसि। प्रवेशोऽयं सदा श्रीमद्भैरवस्यानुग्रहेण क्रियते न त्वन्यथा। ये मोक्षं प्राप्तुं नरेण क्रियमाणाः प्रयत्नाः सर्व आणवमलपदे ते विरमन्त्यर्थान्नरेण कृताः प्रयत्नाः सर्वे तमधिकतया विज्ञानाकलनाम्नो प्रमातुरवस्थां प्रति क्षिपन्ति। विज्ञानाकलावस्थायां भैरवोऽहमिति नरो जानाति तस्मिंस्तु क्रियाशक्तेरभावस्तद्यथात्र नरश्चलितुमशक्त इति यावदिति॥३३७॥
Bhairavatattvataḥ sadvidyātattvaparyantaṁ prathamapañcatattvāni maheśvarasvātantryasya rājyaṁ santi| Tatra sampūrṇamaikyaṁ vidyate| Tataḥ pañcamatattvasya ṣaṣṭhatattvasya ca madhya āṇavamalaṁ nāma pratyūho'sti| Pratyūhenānena divyalokaṁ vibhidyate bhautikalokādyatra bandhasya bhinnaparimāṇāni syuḥ| Trike ca mokṣaprāptirbhairavasvātantryaprāptiṁ saṁsūcayatyarthānmuktikṣaṇe pañcamatattvaṁ praviśya prathamatattvaṁ dvitīyatattvaṁ cārthādbhairavaṁ bhairavīṁ cārohasi| Praveśo'yaṁ sadā śrīmadbhairavasyānugraheṇa kriyate na tvanyathā| Ye mokṣaṁ prāptuṁ nareṇa kriyamāṇāḥ prayatnāḥ sarva āṇavamalapade te viramantyarthānnareṇa kṛtāḥ prayatnāḥ sarve tamadhikatayā vijñānākalanāmno pramāturavasthāṁ prati kṣipanti| Vijñānākalāvasthāyāṁ bhairavo'hamiti naro jānāti tasmiṁstu kriyāśakterabhāvastadyathātra naraścalitumaśakta iti yāvaditi||337||

"The first five categories (prathama-pañca-tattvāni) —from the Bhairava category (bhairava-tattvatas) down to the Sadvidyā category (sadvidyā-tattva-paryantam)— are (santi) the Kingdom (rājyam) of the Absolute Freedom of the Great Lord (mahā-īśvara-svātantryasya). Over there (tatra), there is (vidyate) full (sampūrṇam) unity (aikyam). After that (tatas), between (madhye) the fifth category (pañcama-tattvasya) and (ca) the sixth category (ṣaṣṭha-tattvasya) there is (asti) a barrier (pratyūhaḥ) called (nāma) Āṇavamala (āṇava-malam). By means of this barrier (pratyūhena anena), the divine world (divya-loka) is separated (vibhidyate) from the material world (bhautika-lokāt) where (yatra) there are (syuḥ) different degrees (bhinna-parimāṇāni) of bondage (bandhasya). And (ca) in Trika (trike), the attainment of Liberation (mokṣa-prāptiḥ) implies (saṁsūcayati) the attainment of the Absolute Freedom of Bhairava (bhairava-svātantrya-prāptim), that is (arthāt), at the moment of Liberation (mukti-kṣaṇe), after penetrating (praviśya) the fifth category (pañcama-tattvam), you ascend (ārohasi) into the first category (prathama-tattvam) and (ca) the second category (dvitīya-tattvam), that is (arthāt), into Bhairava (bhairavam) and (ca) Bhairavī (bhairavīm). This (ayam) penetration (praveśaḥ) is always carried out (sadā... kryate) by the Grace (anugraheṇa) of Glorious Bhairava (śrīmat-bhairavasya) and not (na tu) otherwise (anyathā). All (sarve) the efforts (prayatnāḥ... te) which (ye) are made (kriyamāṇāḥ) by nara (nareṇa) in order to attain (prāptum) Liberation (mokṣam) stop (viramanti) at the stage of Āṇavamala (āṇava-mala-pade), that is (arthāt), all (sarve) the efforts (prayatnāḥ) performed (kṛtāḥ) by nara (nareṇa) throw (kṣipanti) him (tam), at the most (adhikatayā), into the state (avasthām prati) of the knower (pramātuḥ) called Vijñānākala (vijñāna-akala-nāmnaḥ). In the state of Vijñānākala (vijñāna-akala-avasthāyām), nara (naraḥ) knows (jānāti): 'I (aham) (am) Bhairava (bhairavaḥ... iti)', but (tu) in him (tasmin) (there is) absence (abhāvaḥ) of Power of Action (kriyā-śakteḥ), namely (tad-yathā), nara (naraḥ) cannot (aśaktaḥ) move (calitum), this is the meaning (iti yāvat iti)"||337||


पञ्चमतत्त्वस्य षष्ठतत्त्वस्य च मध्ये महामाया या कृत्रिमतत्त्वविशेषास्ति। महामायाया अस्याः परामहामायेत्यपरामहामायेति च द्वावंशौ वर्तेते। विज्ञानाकला अपरामहामायायां निवसन्ति परामहामायायां तु विद्येश्वरा वसन्ति ये शिखण्डी श्रीकण्ठस्त्रिमूर्तिरेकरुद्र एकनेत्रः शिवोत्तमः सूक्ष्मोऽनन्तश्चेति ज्ञायन्ते। अधुना किन्तु विद्येश्वराणां विषयेऽधिकं न वक्ष्यामि। एवं विज्ञानाकलावस्थाप्राप्तिः शाम्भवोपायप्रवेशं निर्दिशति। शाक्तोपाय आणवोपायश्चेत्यभिहितौ द्वावुपायावन्यौ स्तः। मम मते शाम्भवोपायो महाशिष्याभिप्रेतोपायः शाक्तोपाय आणवोपायश्च परन्तु दारुणकलियुगेऽस्मिन्भूयिष्ठं शिष्याभिप्रेतौ। वाढमलमनेन। इदानीं मलत्रयं गाढं व्याख्यास्यामीति॥३३८॥
Pañcamatattvasya ṣaṣṭhatattvasya ca madhye mahāmāyā yā kṛtrimatattvaviśeṣāsti| Mahāmāyāyā asyāḥ parāmahāmāyetyaparāmahāmāyeti ca dvāvaṁśau vartete| Vijñānākalā aparāmahāmāyāyāṁ nivasanti parāmahāmāyāyāṁ tu vidyeśvarā vasanti ye śikhaṇḍī śrīkaṇṭhastrimūrtirekarudra ekanetraḥ śivottamaḥ sūkṣmo'nantaśceti jñāyante| Adhunā kintu vidyeśvarāṇāṁ viṣaye'dhikaṁ na vakṣyāmi| Evaṁ vijñānākalāvasthāprāptiḥ śāmbhavopāyapraveśaṁ nirdiśati| Śāktopāya āṇavopāyaścetyabhihitau dvāvupāyāvanyau staḥ| Mama mate śāmbhavopāyo mahāśiṣyābhipretopāyaḥ śāktopāya āṇavopāyaśca parantu dāruṇakaliyuge'sminbhūyiṣṭhaṁ śiṣyābhipretau| Vāḍhamalamanena| Idānīṁ malatrayaṁ gāḍhaṁ vyākhyāsyāmīti||338||

"Between (madhye) the fifth category (pañcama-tattvasya) and (ca) the sixth category (ṣaṣṭha-tattvasya) (there is) the Mahāmāyā (mahā-māyā), which (yā) is (asti) a kind of pseudo category (kṛtrima-tattva-viśeṣā). This Mahāmāyā has (mahāmāyāyāḥ asyāḥ... vartete) two portions (dvau aṁśau): 'Parāmahāmāyā' (parā-mahā-māyā iti) and (ca) 'Aparāmahāmāyā' (aparā-mahā-māyā iti). The Vijñānākala-s (vijñāna-akalāḥ) dwell (nivasanti) in the Aparāmahāmāyā (aparā-mahā-māyāyām), but (tu) the Vidyeśvara-s (vidyā-īśvarāḥ) —who (ye) are known as (jñāyante) 'Śikhaṇḍī, Śrīkaṇṭha, Trimūrti, Ekarudra, Ekanetra, Śivottama, Sūkṣma and Ananta' (śikhaṇḍī śrīkaṇṭhaḥ trimūrtiḥ ekarudraḥ ekanetraḥ śivottamaḥ sūkṣmaḥ anantaḥ ca iti)— reside (vasanti) in the Parāmahāmāyā (parā-mahā-māyāyām). Now (adhunā), however (kintu), I will not speak (na vakṣyāmi) anymore (adhikam) about the Vidyeśvara-s (vidyeśvarāṇām viṣaye). Thus (evam), the attainment of the state of Vijñānākala (vijñāna-akala-avasthā-prāptiḥ) marks (nirdiśati) the entry into Śāmbhavopāya --i.e. the means of Śambhu, viz. of Bhairava-- (śāmbhava-upāya-praveśam). There are (staḥ) other (anyau) two (dvau) means (upāyau) called (abhihitau) Śāktopāya (śākta-upāyaḥ) and (ca) Āṇavopāya (āṇava-upāyaḥ). In my opinion (mama mate), Śāmbhavopāya (śāmbhava-upāyaḥ) is a means intended for great disciples (mahā-śiṣya-abhipreta-upāyaḥ), but (parantu) Śāktopāya (śākta-upāyaḥ) and (ca) Āṇavopāya (āṇava-upāyaḥ) are intended for most disciples (bhūyiṣṭham śiṣya-abhipretau) in this dreadful Kaliyuga (dāruṇa-kali-yuge asmin). Very well (vāḍham), enough of this (alam anena)! Now (idānīm) I will explain (vyākhyāsyāmi) the triad of mala-s (mala-trayam) in depth (gāḍham... iti)"||338||


ज्ञानं बन्धः॥१.२॥

इति शिवसूत्रेषु १.२ भैरवो विरचितवान्। ज्ञानमत्र सङ्कुचितज्ञानं भैरवस्येच्छाशक्तेर्विशालसङ्कोचः। एवं यत्पूर्वं पूर्णत्वमासीत्तदधुना पूर्णत्वाभावोऽस्ति। अत एव स्वमायाशक्त्या भैरव आणवमलं जनयति। महामायाख्यं कृत्रिमतत्त्वं केवलं भैरवस्य स्वातन्त्र्यस्य प्रकटीकरणम्। न किञ्चिन्मलमस्ति यत्सहसा भैरवमाक्रम्य तं घोरबन्धस्यास्य विधिपरिग्रहतामापयत्। नैतत्सत्यमेव। भैरव एवात्यन्तबन्धं तं स्वेच्छया स्वीकृतवानिति सत्यमेतदेव। भैरवस्यानघचैतन्यं वितिमिराकाश इव भैरवनाम्न उच्चतमप्रमातुः प्रलयाकलसकलात्मकमायाप्रमातृपर्यन्तम्। आमेतत्सर्वं नवीनं सङ्करीकृतमिव च लक्ष्यते सुखावगम्यं तु। शक्त्याख्यस्य द्वितीयतत्त्वस्य सदाशिवाख्यस्य तृतीयतत्त्वस्य च मध्येऽनाश्रितशिवाख्याचिरदशा स्थिता। कथमचिरदशैषोत्पद्यते। सोत्पद्यते यतो भैरवः स्वविभवहानेर्भयाद्विश्वस्य सृष्टिं शङ्कते। शक्तिः किन्तु स्वविभवहानिविषये तस्य संशयं छिनत्ति। प्रत्युतैव भगवन्विश्वसृष्ट्या त्वद्विभवः खलु दृढीकरणीय इति सा तमिदं वाक्यं वक्ति। तथापि भैरव एवं शङ्कमाने विश्वं तस्मिन्निषेधति तदा शून्यं समुत्पद्यते। अनाश्रितशिव इत्येतच्छून्यमिति॥३३९॥
Jñānaṁ bandhaḥ||1.2||

iti śivasūtreṣu 1.2 bhairavo viracitavān| Jñānamatra saṅkucitajñānaṁ bhairavasyecchāśakterviśālasaṅkocaḥ| Evaṁ yatpūrvaṁ pūrṇatvamāsīttadadhunā pūrṇatvābhāvo'sti| Ata eva svamāyāśaktyā bhairava āṇavamalaṁ janayati| Mahāmāyākhyaṁ kṛtrimatattvaṁ kevalaṁ bhairavasya svātantryasya prakaṭīkaraṇam| Na kiñcinmalamasti yatsahasā bhairavamākramya taṁ ghorabandhasyāsya vidhiparigrahatāmāpayat| Naitatsatyameva| Bhairava evātyantabandhaṁ taṁ svecchayā svīkṛtavāniti satyametadeva| Bhairavasyānaghacaitanyaṁ vitimirākāśa iva bhairavanāmna uccatamapramātuḥ pralayākalasakalātmakamāyāpramātṛparyantam| Āmetatsarvaṁ navīnaṁ saṅkarīkṛtamiva ca lakṣyate sukhāvagamyaṁ tu| Śaktyākhyasya dvitīyatattvasya sadāśivākhyasya tṛtīyatattvasya ca madhye'nāśritaśivākhyāciradaśā sthitā| Kathamaciradaśaiṣotpadyate| Sotpadyate yato bhairavaḥ svavibhavahānerbhayādviśvasya sṛṣṭiṁ śaṅkate| Śaktiḥ kintu svavibhavahāniviṣaye tasya saṁśayaṁ chinatti| Pratyutaiva bhagavanviśvasṛṣṭyā tvadvibhavaḥ khalu dṛḍhīkaraṇīya iti sā tamidaṁ vākyaṁ vakti| Tathāpi bhairava evaṁ śaṅkamāne viśvaṁ tasminniṣedhati tadā śūnyaṁ samutpadyate| Anāśritaśiva ityetacchūnyamiti||339||

"In Śivasūtra-s 1.2 (śiva-sūtreṣu 1.2), Bhairava (bhairavaḥ) wrote (viracitavān):

«The (limited or contracted) knowledge (jñānam) (is) bondage (bandhaḥ iti)||1.2||».

Here (atra) jñāna or knowledge (jñānam) (is limited or contracted) knowledge (saṅkucita-jñānam), (it is) a massive contraction (viśāla-saṅkocaḥ) of the Power of Will (icchā-śakteḥ) of Bhairava (bhairavasya). So (evam), That which (yad) before (pūrvam) was (āsīt) Fullness (pūrṇatvam), now (adhunā) is (tad... asti) lack of Fullness (pūrṇatva-abhāvaḥ). Therefore (atas eva), through His own Māyāśakti (sva-māyā-śaktyā), Bhairava (bhairavaḥ) generates (janayati) the Āṇavamala (āṇava-malam). The pseudo tattva (kṛtrima-tattvam) called Mahāmāyā (mahā-māyā-ākhyam) (is) only (kevalam) a manifestation (prakaṭīkaraṇam) of the Absolute Freedom (svātantryasya) of Bhairava (bhairavasya). There is no mala (na kiñcid malam asti) which (yad) all of a sudden (sahasā), after attacking (ākramya) Bhairava (bhairavam), made Him comply with the laws (tam... vidhi-parigrahatām āpayat) of this horrible bondage (ghora-bandhasya asya). This (etad) is not (na) true (satyam eva)! This (etad) (is) the truth (satyam): Bhairava Himself (bhairavaḥ eva) accepted ( svīkṛtavān), of His own Free Will (sva-icchayā), that (tam) heavy bondage (atyanta-bandham... iti). The pristine Consciousness (anagha-caitanyam) of Bhairava (bhairavasya) (is) like (iva) a clear sky (vitimira-ākāśaḥ), from the Highest Knower (uccatama-pramātuḥ) called Bhairava (bhairava-nāmnaḥ) down to Māyāpramātā consisting of Pralayākala and Sakala (pralayākala-sakala-ātmaka-māyāpramātṛ-paryantam). Yes (ām), all (sarvam) this (etad) (is) new (navīnam) and (ca) looks (lakṣyate) as though (iva) complicated (saṅkarīkṛtam), but (tu) it is easy to understand (sukha-avagamyam). Between (madhye) the second category (dvitīya-tattvasya) known as Śakti (śakti-ākhyasya) and (ca) the third category (tṛtīya-tattvasya) known as Sadāśiva (sadāśiva-ākhyasya) there is (sthitā) a temporary phase (acira-daśā) called Anāśritaśiva (anāśritaśiva-ākhyā). How (katham) does this temporary phase arise (acira-daśā eṣā utpadyate)? It (sā) arises (utpadyate) because (yatas) Bhairava (bhairavaḥ) doubts (śaṅkate) about manifesting (sṛṣṭim) the universe (viśvasya) as He is afraid of losing His own Glory (sva-vibhava-hāneḥ bhayāt). However (kintu), Śakti (śaktiḥ) removes (chinatti) His (tasya) doubt (saṁśayam) about losing His own Glory (sva-vibhava-hāni-viṣaye). She (sā) tells (vakti) Him (tam) this (idam) speech (vākyam): «On the contrary (pratyuta eva)!, Lord (bhagavan), Your Glory (tvat-vibhavaḥ) will be certainly reaffirmed (khalu dṛḍhīkaraṇīyaḥ) by the manifestation of the universe (viśva-sṛṣṭyā... iti)!». Anyway (tathā api), when Bhairava doubts so, when He denies the universe (bhairave evam śaṅkamāne viśvam tasmin niṣedhati), then (tadā) a void (śūnyam) is produced (samutpadyate). This (etad) void (śūnyam) (is) 'Anāśritaśiva' (anāśrita-śivaḥ iti)"||339||


प्रलयाकलः सकलश्च सुषुप्तेः स्वप्नस्य जाग्रतश्च प्रमातारौ। भैरवतः सकलपर्यन्तं प्रमातारः सर्वे त्वमेव परमार्थतः स्युः। तर्हि किमाणवमलं प्रवृत्ताउ। अपूर्णोऽहमिति मन्यता। अर्थाद्भैरवो नाहमिति मन्यता। नरस्य पारिमित्यानामन्येषां सर्वेषामारम्भ आणवमलम्। आणवमलस्य पौरुषबौद्धाज्ञानाख्यावाकृतिद्वयमस्ति। आत्मति देहप्राणाद्यात्मकानात्माभिमानः पौरुषाज्ञानमनात्मति चात्माभिमानो बौद्धाज्ञानम्। एतच्छ्रीशिवसूत्रविमर्शिन्यां क्षेमराजपादैः साकल्येन व्याख्यातम्।

स्वातन्त्र्यहानिर्बोधस्य स्वातन्त्र्यस्याप्यबोधता।
द्विधाणवं मलमिदं स्वस्वरूपापहानित इति॥३.२.४॥

श्रीश्वरप्रत्यभिज्ञायां ३.२.४ श्रीमदुत्पलदेवानुसारेण। तस्मादाणवमलस्याप्यवस्थाद्वयं स्यात् (१) बोधसम्पन्ना स्वातन्त्र्यविहीना त्ववस्था (२) स्वातन्त्र्यसम्पन्ना बोधविहीना त्ववस्था। बोधे च सत्यर्थात्त्वयि भैरवतामाप्न्वति स्वातन्त्र्याभावे त्वर्थात्त्वयि चलितुमशक्ते तदा सा विज्ञानाकलो नाम प्रमातुरवस्था। अपरञ्च विपरीतस्थितावर्थाद्बोधेऽसत्यर्थात्त्वयि न भैरवतामाप्न्वति स्वातन्त्र्यभावे त्वर्थात्त्वयि चलितुं शक्ते सा सकलो नाम प्रमातुरवस्था। प्रलयाकलाख्ये प्रमातरि च बोधविहीनावस्थास्ति सकलवच्च स्वातन्त्र्यमपि भवत्येवात्र तु निगूढं स्वातन्त्र्यं प्रलयाकलस्य सुषुप्तौ निमग्नत्वात्। अत एव नाणवमले द्वे स्तोऽपि त्वेकाणवमलमाकृतिद्वययुतम्। एवं विज्ञानाकलश्च प्रलयाकलश्च सकलश्च ते सर्व आणवमलवशाः। इत्यर्थ इति॥३४०॥
Pralayākalaḥ sakalaśca suṣupteḥ svapnasya jāgrataśca pramātārau| Bhairavataḥ sakalaparyantaṁ pramātāraḥ sarve tvameva paramārthataḥ syuḥ| Tarhi kimāṇavamalaṁ pravṛttāu| Apūrṇo'hamiti manyatā| Arthādbhairavo nāhamiti manyatā| Narasya pārimityānāmanyeṣāṁ sarveṣāmārambha āṇavamalam| Āṇavamalasya pauruṣabauddhājñānākhyāvākṛtidvayamasti| Ātmati dehaprāṇādyātmakānātmābhimānaḥ pauruṣājñānamanātmati cātmābhimāno bauddhājñānam| Etacchrīśivasūtravimarśinyāṁ kṣemarājapādaiḥ sākalyena vyākhyātam|

Svātantryahānirbodhasya svātantryasyāpyabodhatā|
Dvidhāṇavaṁ malamidaṁ svasvarūpāpahānita||3.2.4||

iti śrīśvarapratyabhijñāyāṁ 3.2.4 śrīmadutpaladevānusāreṇa| Tasmādāṇavamalasyāpyavasthādvayaṁ syāt (1) bodhasampannā svātantryavihīnā tvavasthā (2) svātantryasampannā bodhavihīnā tvavasthā| Bodhe ca satyarthāttvayi bhairavatāmāpnvati svātantryābhāve tvarthāttvayi calitumaśakte tadā sā vijñānākalo nāma pramāturavasthā| Aparañca viparītasthitāvarthādbodhe'satyarthāttvayi na bhairavatāmāpnvati svātantryabhāve tvarthāttvayi calituṁ śakte sā sakalo nāma pramāturavasthā| Pralayākalākhye pramātari ca bodhavihīnāvasthāsti sakalavacca svātantryamapi bhavatyevātra tu nigūḍhaṁ svātantryaṁ pralayākalasya suṣuptau nimagnatvāt| Ata eva nāṇavamale dve sto'pi tvekāṇavamalamākṛtidvayayutam| Evaṁ vijñānākalaśca pralayākalaśca sakalaśca te sarva āṇavamalavaśāḥ| Ityartha iti||340||

"Pralayākala (pralaya-akalaḥ) and (ca) Sakala (sa-kalaḥ) (are) the knowers (pramātārau) of deep sleep (suṣupteḥ), dreaming (svapnasya) and wakefulness (jāgrataḥ). All (sarve) the knowers (pramātāraḥ), from Bhairava (bhairavatas) down to Sakala (sa-kala-paryantam), are (syuḥ) Yourself (tvam eva) in the highest sense (parama-arthataḥ). Then (tarhi) what (kim) (is) the Āṇavamala (āṇavamalam) in practice (pravṛttau)? (It is) the notion (manyatā): «I (aham) (am) not Full/Perfect (apūrṇaḥ... iti)». In other words (arthāt), (it is) the notion (manyatā): «I (aham) (am) not (na) Bhairava (bhairavaḥ... iti)». Āṇavamala (āṇava-malam) (is) the starting point (ārambhaḥ) of all the other limitations (pārimityānām anyeṣām sarveṣām) of nara (narasya). Āṇavamala has (āṇavamalasya... asti) two aspects (ākṛti-dvayam) called ignorance about the Self and intellectual ignorance (pauruṣa-bauddha-ajñāna-ākhyau). Ignorance about the Self (pauruṣa-ajñānam) (is) erroneously considering the Self to be the not Self consisting of body, vital energy, etc. (ātmati deha-prāṇa-ādi-ātmaka-anātma-abhimānaḥ) and (ca) intellectual ignorance (bauddha-ajñānam) (is) erroneously considering the not Self to be the Self (anātmati ātma-abhimānaḥ). This (etad) has been perfectly explained (sākalyena vyākhyātam) by glorious Kṣemarāja (kṣemarāja-pādaiḥ) in venerable Śivasūtravimarśinī (śrī-śiva-sūtra-vimarśinyām). According to illustrious Utpaladeva (śrīmat-utpaladeva-anusāreṇa) in venerable Īśvarapratyabhijñā 3.2.4 (śrī-īśvara-pratyabhijñāyām 3.2.4):

«This (idam) Āṇavamala (āṇavam malam) appears in two ways (dvidhā): (1) Like a state of knowledge (bodhasya) without freedom (svātantrya-hāniḥ), (or) even (api) (2) like a state devoid of knowledge (abodhatā) but endowed with freedom (svātantryasya). (Both facets) are due to a diminution (of awareness) in respect of one's own essential nature (sva-svarūpa-apahānitaḥ iti)».

Therefore (tasmāt), there is (syāt) also (api) a couple of states (avasthā-dvayam) of Āṇavamala (āṇava-malasya): (1) A state (avasthā) furnished with knowledge (bodha-sampannā) but (tu) devoid of freedom (svātantrya-vihīnā), (2) a state (avasthā) furnished with freedom (svātantrya-sampannā) but (tu) devoid of knowledge (bodha-vihīnā). And (ca) when there is knowledge (bodhe... sati), that is (arthāt), when you realize that you are Bhairava (bhairavatām āpnvati) but (tu) there is no freedom (svātantrya-abhāve), that is (arthāt), when you cannot move (tvayi calitum aśakte), then (tadā) that (sā) (is) the state (avasthā) of the knower (pramātuḥ) called (nāma) Vijñānākala (vijñāna-akalaḥ). Moreover (aparañca), in the opposite situation (viparīta-sthitau), that is (arthāt), when there is no knowledge (bodhe asati), namely (arthāt), when you do not realize that you are Bhairava (tvayi na bhairavatām āpnvati) but (tu) there is freedom (svātantrya-bhāve), that is to say (arthāt), when you can move (tvayi calitum śakte), that (sā) (is) the state (avasthā) of the knower (pramātuḥ) called (nāma) Sakala (sa-kalaḥ). And (ca) in the knower (pramātari) called Pralayākala (pralaya-akala-ākhye), there is (asti) a state devoid of knowledge (bodha-vihīna-avasthā) and (ca) there is (bhavati eva) also (api) freedom (svātantryam) as in the Sakala (sa-kala-vat), but (tu) here (atra) freedom (svātantryam) (is) latent (nigūḍham) since the Pralayākala is immersed in deep sleep (pralaya-akalasya suṣuptau nimagnatvāt). On this account (atas eva), there are no (na... staḥ) two (dve) Āṇavamala-s (āṇava-male) but rather (api tu) (there is) one Āṇavamala (eka-āṇava-malam) endowed with two aspects (ākṛti-dvaya-yutam). Thus (evam), Vijñānākala (vijñāna-akalaḥ), Pralayākala (pralaya-akalaḥ) and (ca... ca... ca) Sakala (sa-kalaḥ), all of them (te sarve), are under the sway of Āṇavamala (āṇava-mala-vaśāḥ). This is the meaning (iti arthaḥ iti)"||340||


किं प्रवृत्तावात्मति देहप्राणाद्यात्मकानात्माभिमानः पौरुषाज्ञानमित्यस्यार्थ इति साधको गुरुमपृच्छत्। गुरुः शीघ्रं प्रत्यवक् - आत्मन एकः सतोऽप्यात्मा बहुतामित इत्यस्य विषये कृतनिश्चयस्त्वमर्थात्त्वं पश्यसि द्वैतं यत्र केवलं सम्यगैक्यमस्ति। इदानीं विषयमिमं विषयानन्यानपि चोद्दिश्य वचन्नासिष्येऽहमिति॥३४१॥
Kiṁ pravṛttāvātmati dehaprāṇādyātmakānātmābhimānaḥ pauruṣājñānamityasyārtha iti sādhako gurumapṛcchat| Guruḥ śīghraṁ pratyavak - Ātmana ekaḥ sato'pyātmā bahutāmita ityasya viṣaye kṛtaniścayastvamarthāttvaṁ paśyasi dvaitaṁ yatra kevalaṁ samyagaikyamasti| Idānīṁ viṣayamimaṁ viṣayānanyānapi coddiśya vacannāsiṣye'hamiti||341||

The seeker (sādhakaḥ) asked (apṛcchat) the Guru (gurum): "In practice (pravṛttau), what (kim) does it mean that (asya arthaḥ) ignorance about the Self (pauruṣa-ajñānam) (is) erroneously considering the Self to be the not Self consisting of body, vital energy, etc. (ātmati deha-prāṇa-ādi-ātmaka-anātma-abhimānaḥ... iti)?". The Guru (guruḥ) promptly (śīghram) replied (pratyavak): "Althoug the Self is one (ātmanaḥ ekaḥ sataḥ api), you (tvam) are convinced (kṛtaniścayaḥ) that the Self became many (ātmā bahutām itaḥ iti asya viṣaye), that is to say (arthāt), you (tvam) see (paśyasi) duality (dvaitam) where (yatra) there is (asti) only (kevalam) full (samyak) Unity (aikyam). Now (idānīm), I will keep (āsiṣye aham) speaking (vacan) regarding (uddiśya) this (imam) topic (viṣayam) and (ca) also (api) (regarding) other (anyān) topics (viṣayān... iti)"||341||


अत एवैकत आत्माहमित्येतद्विषये कृतनिश्चयो विज्ञानाकलोऽर्थात्साक्षाद्भैरवोऽहमित्येतत्सोऽवगच्छति। स परन्त्वभ्युपगन्तुमशक्तो यदात्मा न कदाचित्किञ्चिदभवत्। तस्य स्थाने विज्ञानाकल उपलभते यद्भैरवो बहुतां यातस्तद्यथा यद्भैरवोऽनात्माभवत्। प्रस्तुतलाघवार्थं यथा सूक्ष्मताभिः सर्वाभिराभिः शिष्यबुद्धयो बहु दुःखं न प्राप्नुयुरहं प्रायो वदामि यत्पौरुषाज्ञानं वर्तते भैरवे तस्मिन्नेव नराभिमन्यमानेऽर्थान्नरोऽत्रानात्मैव। अन्यतो देहप्राणादयोऽहमिति कृतनिश्चयौ प्रलयाकलः सकलश्च। तेन किं विवक्षामि। यत्तथाहि तावसितुं निवर्तेते हतं शरीरं चेद्यदि वा प्राणश्चलितुं निवर्तते इत्यादि। सुखावगम्यमेतत्। प्रलयाकलसकलाख्यप्रमात्रोरुभयोः स्वस्वभावविषये न काचिद्बुद्धिरस्ति। अल्पग्रहेऽस्मिन्विश्वसङ्गीतेऽशेषेण तुच्छे मानुशाः प्रायश एवमर्थात्प्रलयाकलाश्च सकलाश्चेति॥३४२॥
Ata evaikata ātmāhamityetadviṣaye kṛtaniścayo vijñānākalo'rthātsākṣādbhairavo'hamityetatso'vagacchati| Sa parantvabhyupagantumaśakto yadātmā na kadācitkiñcidabhavat| Tasya sthāne vijñānākala upalabhate yadbhairavo bahutāṁ yātastadyathā yadbhairavo'nātmābhavat| Prastutalāghavārthaṁ yathā sūkṣmatābhiḥ sarvābhirābhiḥ śiṣyabuddhayo bahu duḥkhaṁ na prāpnuyurahaṁ prāyo vadāmi yatpauruṣājñānaṁ vartate bhairave tasminneva narābhimanyamāne'rthānnaro'trānātmaiva| Anyato dehaprāṇādayo'hamiti kṛtaniścayau pralayākalaḥ sakalaśca| Tena kiṁ vivakṣāmi| Yattathāhi tāvasituṁ nivartete hataṁ śarīraṁ cedyadi vā prāṇaścalituṁ nivartate ityādi| Sukhāvagamyametat| Pralayākalasakalākhyapramātrorubhayoḥ svasvabhāvaviṣaye na kācidbuddhirasti| Alpagrahe'sminviśvasaṅgīte'śeṣeṇa tucche mānuśāḥ prāyaśa evamarthātpralayākalāśca sakalāśceti||342||

"Therefore (atas eva), on the one hand (ekatas), the Vijñānākala (vijñāna-akalaḥ) (is) convinced (kṛtaniścayaḥ) with regard to this (etad-viṣaye): «I (aham) (am) the Self (ātmā... iti)», that is to say (arthāt), he (saḥ) realizes (avagacchati) this (etad): «I (aham) (am) Bhairava (bhairavaḥ) in person (sākṣāt... iti)». He (saḥ), however (parantu), cannot (aśakta) admit/accept (abhyupagantum) that (yad) the Self (ātmā) never became anything (na kadācid kiñcid abhavat). Instead (tasya sthāne), the Vijñānākala (vijñāna-akalaḥ) perceives (upalabhate) that (yad) Bhairava (bhairavaḥ) became many (bahutām yātaḥ), namely (tad-yathā), that (yad) Bhairava (bhairavaḥ) became (abhavat) the not Self (an-ātmā). To simplify the subject under discussion (prastuta-lāghava-artham), for the intellects of the disciples (yathā... śiṣya-buddhayaḥ) not to suffer very much (bahu duḥkham na prāpnuyuḥ) with all these subtleties (sūkṣmatābhiḥ sarvābhiḥ ābhiḥ), I (aham) usually (prāyas) say (vadāmi) that (yad) ignorance about the Self (pauruṣa-ajñānam) takes place (vartate) when Bhairava erroneously thinks that He is nara (bhairave tasmin eva nara-abhimanyamāne), that is (arthāt), nara (naraḥ) (is) here (atra) the not Self (an-ātmā eva). On the other hand (anyatas), the Pralayākala (pralaya-akalaḥ) and (ca) the Sakala (sakalaḥ) are convinced (kṛtaniścayau) that (iti) «I (aham) (am) body, vital energy, etc. (deha-prāṇa-ādayaḥ)». What (kim) do I mean (vivakṣāmi) by that (tena)? That (yad), for example (tathā hi), they both (tau) stop (nivartete) existing (asitum) if (ced) the body dies (hatam śarīram) or (vā) if (yadi) the breath (prāṇaḥ) ceases (nivartate) moving (calitum), etc. (iti-ādi). This (etad) is easy to understand (sukha-avagamyam). The two knowers called Pralayākala and Sakala have no idea (pralaya-akala-sa-kala-ākhya-pramātroḥ ubhayoḥ... na kācid buddhiḥ asti) about their own essential nature (sva-svabhāva-viṣaye). On this little planet (alpa-grahe asmin) which is totally insignificant (aśeṣeṇa tucche) in the universal concert (viśva-saṅgīte), the human beings (mānuśāḥ) (are) mostly (prāyaśas) so (evam), that is (arthāt), Pralayākala-s (pralaya-akalāḥ) and (ca) Sakala-s (sa-kalāḥ)"||342||


त्रिके शिष्यस्य प्रयत्नानामन्तिमभूमिर्विज्ञानाकलदशेति कथ्यते। पर्यन्तादस्मात्परं प्रयत्नद्वारेण प्रगन्तुं सोऽशक्तः। एवमितः सर्वं भैरवानुग्रहेण सर्वथा नियन्त्रितम्। अनुग्रहेऽस्मिञ्छिष्यं प्रकाशराज्यं प्रवेशयति स प्रथमं सद्विद्यानामकपञ्चमतत्त्वे मन्त्रावस्थां प्रविशति। यदा शिष्यो मन्त्रो भवति स परप्रमातुः प्रमेयस्य च मध्येऽर्थाद्भैरवस्य भैरव्याख्यस्वशक्तिविस्तारात्मविश्वस्य च मध्य ऐक्यमुपलभते। मन्त्रावस्था च दिव्या न तु भौतिका। अत एव सा परमेश्वरस्य विभवसङ्कीर्णा। मन्त्रावस्थायाः शिष्यो महायोगिभूतो भैरवप्रसादेनेश्वरसदाशिवाख्योच्चतत्त्व आरोहति। ईश्वरो नाम चतुर्थतत्त्वं प्राप्य महायोगी मन्त्रेश्वरावस्थायां स्थितः सदाशिवो नाम तृतीयतत्त्वं प्राप्य च महायोगी मन्त्रमहेश्वरावस्थां प्राप्नोति। तथाहि च मन्त्रमहेश्वरावस्थायां दृढं स्थितो महायोगी सर्वभूतानामनुग्रहप्रभवो भूत्वा विश्वं मम देहमित्येतदनुभवति। तस्य परमतत्त्वं प्रति मार्गः परन्तु नाद्य यावत्समाप्तो महायोगिनोऽन्ते भैरवभैरवीमयपरभैरवावस्थाप्रवेशत्वात्। इयं महेश्वरस्य स्वातन्त्र्यस्य प्राप्तिरियं श्रीत्रिकानुसारेण मुक्तिरित्युच्यत इति॥३४३॥
Trike śiṣyasya prayatnānāmantimabhūmirvijñānākaladaśeti kathyate| Paryantādasmātparaṁ prayatnadvāreṇa pragantuṁ so'śaktaḥ| Evamitaḥ sarvaṁ bhairavānugraheṇa sarvathā niyantritam| Anugrahe'smiñchiṣyaṁ prakāśarājyaṁ praveśayati sa prathamaṁ sadvidyānāmakapañcamatattve mantrāvasthāṁ praviśati| Yadā śiṣyo mantro bhavati sa parapramātuḥ prameyasya ca madhye'rthādbhairavasya bhairavyākhyasvaśaktivistārātmaviśvasya ca madhya aikyamupalabhate| Mantrāvasthā ca divyā na tu bhautikā| Ata eva sā parameśvarasya vibhavasaṅkīrṇā| Mantrāvasthāyāḥ śiṣyo mahāyogibhūto bhairavaprasādeneśvarasadāśivākhyoccatattva ārohati| Īśvaro nāma caturthatattvaṁ prāpya mahāyogī mantreśvarāvasthāyāṁ sthitaḥ sadāśivo nāma tṛtīyatattvaṁ prāpya ca mahāyogī mantramaheśvarāvasthāṁ prāpnoti| Tathāhi ca mantramaheśvarāvasthāyāṁ dṛḍhaṁ sthito mahāyogī sarvabhūtānāmanugrahaprabhavo bhūtvā viśvaṁ mama dehamityetadanubhavati| Tasya paramatattvaṁ prati mārgaḥ parantu nādya yāvatsamāpto mahāyogino'nte bhairavabhairavīmayaparabhairavāvasthāpraveśatvāt| Iyaṁ maheśvarasya svātantryasya prāptiriyaṁ śrītrikānusāreṇa muktirityucyata iti||343||

"In Trika (trike), the final stage (antima-bhūmiḥ) for the efforts (prayatnānām) of the disciple (śiṣyasya) is said to be (kathyate) «the state of Vijñānākala (vijñāna-akala-daśā iti)». Beyond (param) this point (paryantāt asmāt), he (saḥ) cannot (aśaktaḥ) advance (pragantum) by means of efforts (prayatna-dvāreṇa). Thus (evam), from now on (itas), everything (sarvam) is entirely controlled (sarvathā niyantritam) by the Grace of Bhairava (bhairava-anugraheṇa). When this Grace allows the disciple to enter into the Kingdom of Light (anugrahe asmin śiṣyam prakāśa-rājyam praveśayati), he (saḥ) firstly (prathamam) enters (praviśati) into the Mantra state (mantra-avasthām) in the fifth category called Sadvidyā (sadvidyā-nāmaka-pañcama-tattve). When (yadā) the disciple (śiṣyaḥ) becomes (bhavati) a Mantra (mantraḥ), he (saḥ) perceives (upalabhate) unity (aikyam) between (madhye) Supreme Subject (para-pramātuḥ) and (ca) object (prameyasya), that is (arthāt), between (madhye) Bhairava (bhairavasya) and (ca) the universe which is an expansion of His Śakti or Power called Bhairavī (bhairavī-ākhya-sva-śakti-vistāra-ātma-viśvasya). And (ca) the Mantra state (mantra-avasthā) is a divine one (divyā) and not (na tu) a material one (bhautikā). On this account (atas eva), it --i.e. the Mantra state-- (sā) is full of the Glory (vibhava-saṅkīrṇā) of the Supreme Lord (parama-īśvarasya). From the Mantra state (mantra-avasthāyāḥ), the disciple (śiṣyaḥ) who has become a Great Yogī (mahā-yogi-bhūtaḥ) ascends (ārohati), through the Favor of Bhairava (bhairava-prasādena), into the two higher categories called Īśvara and Sadāśiva (īśvara-sadāśiva-ākhya-ucca-tattve). After attaining (prāpya) the fourth category (caturtha-tattvam) known as Īśvara (īśvaraḥ nāma), the Great Yogī (mahā-yogī) positions himself (sthitaḥ) in the Mantreśvara state (mantra-īśvara-avasthāyām), and (ca) after attaining (prāpya) the third category (tṛtīya-tattvam) known as Sadāśiva (sadāśivaḥ nāma), the Great Yogī (mahā-yogī) achieves (prāpnoti) the Mantramaheśvara state (mantra-mahā-īśvara-avasthām). And (ca), for example (tathā hi), firmly (dṛḍham) established (sthitaḥ) in the Mantramaheśvara state (mantra-mahā-īśvara-avasthāyām), the Great Yogī (mahā-yogī), having become (bhūtvā) a Source of Grace (anugraha-prabhavaḥ) for all the living beings (sarva-bhūtānām), experiences (anubhavati) this (etad): «The universe (viśvam) (is) My (mama) Body (deham iti)». Nonetheless (parantu), his (tasya) journey (mārgaḥ) toward the Supreme Truth (parama-tattvam prati) is not yet finished (na adya yāvat samāptaḥ), because the Great Yogī finally enters into the State of Parabhairava who consists of Bhairava and Bhairavī (mahā-yoginaḥ ante bhairava-bhairavī-maya-para-bhairava-avasthā-praveśatvāt). This (iyam) (is) the attainment (prāptiḥ) of the Absolute Freedom (svātantryasya) of the Great Lord (mahā-īśvarasya), this (iyam), according to venerable Trika (śrī-trika-anusāreṇa), is said to be (ucyate) «Liberation» (muktiḥ iti... iti)"||343||


दुर्दैवादाणवमलादृते मायीयमलं च कार्ममलं चेति मले द्वेऽन्ये भवतः

योनिवर्गः कलाशरीरम्॥१.३॥

इति शिवसूत्रेषु १.३। भैरवो मले ते परमगहनं वर्णयति। योनिर्माया वर्गश्च कलाख्यसप्तमतत्त्वात्पृथिव्याख्यषट्त्रिंशतत्त्वपर्यन्तं तत्त्वानि सर्वाणि। तद्वर्गगृहीतरूपं मायीयमलम्। तच्च यस्य कलाशरीरं कार्ममलम्। तत्सूत्रविषये विमर्शिनीनामकस्ववृत्तौ क्षेमराजः प्रख्यातो बन्धशब्दः पूर्वसूत्रागत इति निर्दिशति। एवं मायेयमक्रमेण वा क्रमेण वा भौतिकविश्वस्य कारणम्। सङ्क्षेपेण सैव द्वैतप्रसारेऽस्मिन्सर्वस्मिन्स्पष्टहेतुः। अस्यास्तत्त्वेषु तेषु निवसन्ति भुवनान्युद्भवन्ति। भुनवेषु तेष्वन्तश्चास्या अपि भूतानि सर्वाण्युत्पद्यन्ते। अपरञ्च कार्ममलं कर्मसत्कात्रपेक्षयाज्ञानं जनयतीति॥३४४॥
Durdaivādāṇavamalādṛte māyīyamalaṁ ca kārmamalaṁ ceti male dve'nye bhavataḥ

Yonivargaḥ kalāśarīram||1.3||

iti śivasūtreṣu 1.3| Bhairavo male te paramagahanaṁ varṇayati| Yonirmāyā vargaśca kalākhyasaptamatattvātpṛthivyākhyaṣaṭtriṁśatattvaparyantaṁ tattvāni sarvāṇi| Tadvargagṛhītarūpaṁ māyīyamalam| Tacca yasya kalāśarīraṁ kārmamalam| Tatsūtraviṣaye vimarśinīnāmakasvavṛttau kṣemarājaḥ prakhyāto bandhaśabdaḥ pūrvasūtrāgata iti nirdiśati| Evaṁ māyeyamakrameṇa vā krameṇa vā bhautikaviśvasya kāraṇam| Saṅkṣepeṇa saiva dvaitaprasāre'sminsarvasminspaṣṭahetuḥ| Asyāstattveṣu teṣu nivasanti bhuvanānyudbhavanti| Bhunaveṣu teṣvantaścāsyā api bhūtāni sarvāṇyutpadyante| Aparañca kārmamalaṁ karmasatkātrapekṣayājñānaṁ janayatīti||344||

"Unfortunately (durdaivāt), apart from (ṛte) Āṇavamala (āṇava-malāt), there are (bhavataḥ) other (anye) two (dve) mala-s (male): «Māyīyamala (māyīya-malam) and (ca... ca) Kārmamala (kārma-malam... iti)». In Śivasūtra-s I.3 (śivasūtreṣu 1.3):

«The source (and her) progeny (yoni-vargaḥ), (along with) that whose form is activity (kalā-śarīram iti) (are also bondage)||1.3||»,

Bhairava (bhairavaḥ) describes (varṇayati) those (te) two mala-s (male) very mysteriously (parama-gahanam). The source (yoniḥ) (is) Māyā (māyā), and (ca) the progeny (vargaḥ) (is) all (sarvāṇi) the categories (tattvāni) from the seventh category called Kalā (kalā-ākhya-saptama-tattvāt) down to the thirty-sixth category called Pṛthivī (pṛthivī-ākhya-ṣaṭtriṁśa-tattva-paryantam). The form assumed by that progeny (tad-varga-gṛhīta-rūpam) (is) Māyīyamala (māyīya-malam). And (ca) that (tad) whose (yasya) form or body is activity (kalā-śarīram) (is) Kārmamala (kārma-malam). In his commentary called Vimarśinī (vimarśinī-nāmaka-sva-vṛttau) about that aphorism (tad-sūtra-viṣaye), renowned (prakhyātaḥ) Kṣemarāja (kṣemarājaḥ) indicates (nirdiśati) that (iti) the word 'bandha' or 'bondage' (bandha-śabdaḥ) comes from the previous aphorism (pūrva-sūtra-āgataḥ). Thus (evam), this (iyam) Māyā (māyā) (is), directly --without succession-- (akrameṇa) or (vā... vā) in succession (krameṇa), the cause (kāraṇam) of the material universe (bhautika-viśvasya). In a nutshell (saṅkṣepeṇa), she herself --viz. Māyā-- (sā eva) (is) the obvious cause (spaṣṭa-hetuḥ) of all this spreading of duality (dvaita-prasāre asmin sarvasmin). From her (asyāḥ) do emerge (udbhavanti) the worlds (bhuvanāni) which dwell (nivasanti) in those categories (tattveṣu teṣu). And (ca) inside (antar) those worlds (bhunaveṣu teṣu), from her (asyāḥ) too (api), do arise (utpadyante) all of the living beings (bhūtāni sarvāṇi). Moreover (aparañca), Kārmamala (kārma-malam) generates (janayati) ignorance (ajñānam) regarding the true doer of the actions (karma-sat-kātṛ-apekṣayā... iti)"||344||


किं मायीयकार्माख्ये मले प्रयत्नेनाभिभवितुं शक्येत इति साधकोऽधुना गुरुमेतदपिप्रच्छिषत्। गुरुः प्रत्यवक् - आं तत्करणीयं कर्तुं सुदुर्लभं तु। मायीयमलराज्यस्य नाशार्थं त्वन्मनसि सर्वदा सर्वस्यैकतां त्वया स्मर्तव्यम्। मायीयमलेन कृतद्वैतनित्यप्रसाराभिभवितुं वृत्त्यानया पर्याप्तं बलवत्या भवितव्यम्। कार्ममलं चातितर्तुं प्रत्येकं कर्मणि त्वयान्ते सम्यगेतेनावगन्तव्यं यद्वास्तविककर्ता न कश्चिन्नरोऽपि तु शक्तिर्भैरवीनामकापि भैरवैकतायुक्ता। अत एव मलयोरनयोरतिक्रमणार्थं त्वयात्युन्नतयोगिना भवितव्यम्। सामान्यतस्तु मले ते भैरवस्य करुणाद्वारेणाभिभूते। कार्ममलं च जन्मनि सुखदुःखानुभवे च कारणमपि। अपरञ्च कार्ममलं मनोभावान्नियच्छति। तथाहीदानीं त्वं भक्तोऽसि पञ्चदशभ्यः सार्धपलद्वयादनन्तरं तु त्वं राक्षसोऽसि पञ्चदशभ्योऽन्येभ्यः सार्धपलद्वयादनन्तरं च त्वमीश्वरदूतोऽसि पर्यन्ते च पञ्चदशभ्योऽन्येभ्यः सार्धपलद्वयात्परं पूर्वं त्वन्मनसि स्थितं तत्सर्वं विस्मृतस्त्वं भवसि। एवं कार्ममलं वञ्चयितुमुपायोऽन्यः स्वमनोभावानां नियन्त्रणसमन्वितः। तत्सर्वं परन्तु स्पष्टमतिदुष्करम्। तस्माद्भूयिष्ठं कार्ममलं परभैरवानुग्रहेणातिक्रान्तम्। वाढमनेनालमिति॥३४५॥
Kiṁ māyīyakārmākhye male prayatnenābhibhavituṁ śakyeta iti sādhako'dhunā gurumetadapipracchiṣat| Guruḥ pratyavak - Āṁ tatkaraṇīyaṁ kartuṁ sudurlabhaṁ tu| Māyīyamalarājyasya nāśārthaṁ tvanmanasi sarvadā sarvasyaikatāṁ tvayā smartavyam| Māyīyamalena kṛtadvaitanityaprasārābhibhavituṁ vṛttyānayā paryāptaṁ balavatyā bhavitavyam| Kārmamalaṁ cātitartuṁ pratyekaṁ karmaṇi tvayānte samyagetenāvagantavyaṁ yadvāstavikakartā na kaścinnaro'pi tu śaktirbhairavīnāmakāpi bhairavaikatāyuktā| Ata eva malayoranayoratikramaṇārthaṁ tvayātyunnatayoginā bhavitavyam| Sāmānyatastu male te bhairavasya karuṇādvāreṇābhibhūte| Kārmamalaṁ ca janmani sukhaduḥkhānubhave ca kāraṇamapi| Aparañca kārmamalaṁ manobhāvānniyacchati| Tathāhīdānīṁ tvaṁ bhakto'si pañcadaśabhyaḥ sārdhapaladvayādanantaraṁ tu tvaṁ rākṣaso'si pañcadaśabhyo'nyebhyaḥ sārdhapaladvayādanantaraṁ ca tvamīśvaradūto'si paryante ca pañcadaśabhyo'nyebhyaḥ sārdhapaladvayātparaṁ pūrvaṁ tvanmanasi sthitaṁ tatsarvaṁ vismṛtastvaṁ bhavasi| Evaṁ kārmamalaṁ vañcayitumupāyo'nyaḥ svamanobhāvānāṁ niyantraṇasamanvitaḥ| Tatsarvaṁ parantu spaṣṭamatiduṣkaram| Tasmādbhūyiṣṭhaṁ kārmamalaṁ parabhairavānugraheṇātikrāntam| Vāḍhamanenālamiti||345||

Now (adhunā) the seeker (sādhakaḥ) wanted to ask (apipracchiṣat) the Guru (gurum) about this (etad): "Can the two mala-s called Māyīya and Kārma (kim māyīya-kārma-ākhye male... śakyete) be overcome (abhibhavitum) by effort (prayatnena... iti)?". The Guru (guruḥ) replied (pratyavak): "Yes! (ām) That (tad) is possible to be done (karaṇīyam), but (tu) it is incredibly difficult to carry out (kartum su-durlabham). In order to destroy (nāśa-artham) the kingdom of Māyīyamala (māyīya-mala-rājyasya), you must remember always in your mind (tvat-manasi sarvadā... tvayā smartavyam) the unity (ekatām) of all (sarvasya). This attitude must be strong enough (vṛttyā anayā paryāptam balavatyā bhavitavyam) to vanquish the constant spreading of duality performed (kṛta-dvaita-nitya-prasāra-abhibhavitum) by Māyīyamala (māyīya-malena). And (ca) in order to transcend (atitartum) Kārmamala (kārma-malam), in every action (pratyekam karmaṇi), you must finally and completely understand this (tvayā ante samyak etena avagantavyam): That (yad) the true doer (vāstavika-kartā) is no nara (na kaścid naraḥ) but rather (api tu) Śakti (śaktiḥ) —also (api) called Bhairavī (bhairavī-nāmakā)— who is one with Bhairava (bhairava-ekatā-yuktā). On this account (atas eva), to overcome (atikramaṇa-artham) these two mala-s (malayoḥ anayoḥ), you must be a very elevated Yogī (tvayā ati-unnata-yoginā bhavitavyam). But (tu) in general (sāmānyatas), those two mala-s (male te) are overcome (abhibhūte) by means of the Compassion (karuṇā-dvāreṇa) of Bhairava (bhairavasya). And (ca) Kārmamala (kārma-malam) (is) also (api) the cause (kāraṇam) of birth (janmani) and (ca) of the experience of pleasure and pain (sukha-duḥkha-anubhave). Moreover (aparañca), Kārmamala (kārma-malam) controls (niyacchati) the moods (manas-bhāvān). For example (tathā hi): Now (idānīm) you (tvam) are (asi) a devotee (bhaktaḥ), but (tu) immediately after (anantaram) fifteen minutes --lit. fifteen times 2.5 pala-s, where 2.5 pala-s equals 1 minute-- (pañcadaśabhyaḥ sārdha-pala-dvayāt) you (tvam) are (asi) a demon (rākṣasaḥ), and (ca) immediately after (anantaram) other fifteen minutes (pañcadaśabhyaḥ anyebhyaḥ sārdha-pala-dvayāt) you (tvam) are (asi) an angel --lit. a messenger of the Lord-- (īśvara-dūtaḥ), and (ca) at the end (paryante), after (param) other fifteen minutes (pañcadaśabhyaḥ anyebhyaḥ sārdha-pala-dvayāt) you (tvam) forget --lit. you become forgetful of-- (vismṛtaḥ... bhavasi) all (sarvam) that (tad) which was (sthitam) in your mind (tvat-manasi) before (pūrvam). Thus (evam), another (anyaḥ) way (upāyaḥ) to cheat (vañcayitum) Kārmamala (kārma-malam) is connected with the control (niyantraṇa-samanvitaḥ) of one's own moods (sva-manas-bhāvānām). However (parantu), all (sarvam) that (tad) (is) obviously (spaṣṭam) very difficult to do (ati-duṣkaram). Therefore (tasmāt), for the most part (bhūyiṣṭham), Kārmamala (kārma-malam) is overcome (atikrāntam) by the Grace of the Supreme Bhairava (para-bhairava-anugraheṇa). Very well! (vāḍham), enough (alam) of this (anena... iti)"||345||

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 The five Main Powers of the Lord

शिव एव नाक्रियो हि पुरोक्तवदपि त्वहन्तात्मशक्तियुक्तः।
सः श्रीमत्पञ्चशक्तियुतः समासत एष च सुप्रभभगवान्॥९॥

इति त्रिकमुख्यमतेषु नवमश्लोकोऽयमिति॥३४६॥
Śiva eva nākriyo hi puroktavadapi tvahantātmaśaktiyuktaḥ|
Saḥ śrīmatpañcaśaktiyutaḥ samāsata eṣa ca suprabhabhagavān||9||

iti trikamukhyamateṣu navamaśloko'yamiti||346||

"This (ayam) (is) the ninth stanza (navama-ślokaḥ) in Main Tenets of Trika (Shaivism) (trika-mukhya-mateṣu):

«As has been declared before (purā-ukta-vat), Śiva (śivaḥ) Himself (eva) is doubtless not (na... hi) inactive (akriyaḥ) but rather (api tu) endowed with Śakti that is (His) I-consciousness (ahantā-ātma-śakti-yuktaḥ saḥ). In short (samāsatas), this (eṣaḥ ca) very luminous Lord (suprabha-bhagavān) is furnished with the venerable and beautiful five Powers (śrīmat-pañca-śakti-yutaḥ... iti... iti)||9||»"||346||


भैरवस्य शक्तिर्भैरवीनामकापि तस्याहमस्मीत्यर्थात्तस्याहंविमर्शः। भैरवः शाश्वतं भैरवीयुतः। शक्तिरेषा बहुरूपा भवति तथाहि ये त्वया सम्बद्धो जनः सर्वस्ते शक्तेरस्या नानारूपाणि यानि च ग्राह्याणि सर्वाणि त्वां परितस्तान्यपि शक्तेरस्या नानारूपाणि। तव शक्तेर्हृदयं त्वय्यहमस्मीत्यस्ति। सर्वजनो ग्राह्याणि सर्वाणि च त्वां परित्यक्तुं शक्नुयुः शक्तिहृदयं परन्तु न कदाचित्तत्कर्तुं शक्तं यतस्त्वं सारतः परभैरवः। परभैरवोऽयं सर्वस्मिञ्जीवितोऽमरः। यदा त्वं तदवगच्छसि तदा त्वं तद्वदमरोऽपि भवसि यतस्त्वं सर्वदा सोऽस्येव न तु नर इति॥३४७॥
Bhairavasya śaktirbhairavīnāmakāpi tasyāhamasmītyarthāttasyāhaṁvimarśaḥ| Bhairavaḥ śāśvataṁ bhairavīyutaḥ| Śaktireṣā bahurūpā bhavati tathāhi ye tvayā sambaddho janaḥ sarvaste śakterasyā nānārūpāṇi yāni ca grāhyāṇi sarvāṇi tvāṁ paritastānyapi śakterasyā nānārūpāṇi| Tava śakterhṛdayaṁ tvayyahamasmītyasti| Sarvajano grāhyāṇi sarvāṇi ca tvāṁ parityaktuṁ śaknuyuḥ śaktihṛdayaṁ parantu na kadācittatkartuṁ śaktaṁ yatastvaṁ sārataḥ parabhairavaḥ| Parabhairavo'yaṁ sarvasmiñjīvito'maraḥ| Yadā tvaṁ tadavagacchasi tadā tvaṁ tadvadamaro'pi bhavasi yatastvaṁ sarvadā so'syeva na tu nara iti||347||

"The Śakti (śaktiḥ) —also (api) called Bhairavī (bhairavī-nāmakā)— of Bhairava (bhairavasya) (is) His (tasya) 'I (aham) Am (asmi iti)', that is (arthāt), His (tasya) I-consciousness (aham-vimarśa). Bhairava (bhairavaḥ) is eternally endowed with Bhairavī (śāśvatam bhairavī-yutaḥ). This (eṣā) Śakti (śaktiḥ) becomes (bhavati) multiform or manifold (bahu-rūpā). For example (tathā hi): All (sarvaḥ) the people (janaḥ) who (ye... te) is connected (sambaddhaḥ) with you (tvayā) (are) various forms (nānā-rūpāṇi) of this Śakti (śakteḥ asyāḥ), and (ca) even (api) all (sarvāṇi) the objects (grāhyāṇi) that (yāni... tāni) (are) around you (tvām paritas) (are) various forms (nānā-rūpāṇi) of this Śakti (śakteḥ asyāḥ). The Nucleus (hṛdayam) of Your Śakti (tava śakteḥ) is (asti) 'I (aham) Am (asmi iti)' in You (tvayi). All the people (sarva-janaḥ) and (ca) all (sarvāṇi) the objects (grāhyāṇi) might (śaknuyuḥ) abandon (parityaktum) you (tvām), but (parantu) the Nucleus of Śakti (śakti-hṛdayam) can never do that (na kadācid tad kartum śaktam) because (yatas) You (tvam) (are) essentially (sāratas) the Supreme Bhairava (para-bhairavaḥ). This (ayam) Supreme Bhairava (para-bhairavaḥ), who is the Life (jīvitaḥ) in all (sarvasmin), (is) Immortal (amaraḥ). When (yadā) you (tvam) realize (avagacchasi) that (tad), then (tadā) You (tvam) also (api) become (bhavasi) Immortal (amaraḥ) like Him (tad-vat) since (yatas) You (tvam) are (asi) always (sarvadā) Him (saḥ... eva) and not (na tu) nara --i.e. the limited individual-- (naraḥ iti)"||347||


यथा मया पूर्वमुक्तं शक्तिर्बहुरूपा। आदौ सा पञ्चमुख्यशक्तयो भवति तद्यथा चिच्छक्तिरानन्दशक्तिरिच्छाशक्तिर्ज्ञानशक्तिः क्रियाशक्तिश्च। प्रथमपञ्चतत्त्वेषु निवसतीनां पञ्चमुख्यशक्तीनां तासां विषये त्वया केनचिदवगन्तव्यं पञ्चतत्त्वानीमानि पञ्चशक्तिसहितानि महेश्वरस्य मनसिजविश्वं स्युः। मायाख्यषष्ठतत्त्वादिपृथिव्याख्यषट्त्रिंशतत्त्वान्तभौतिकविश्वमिवेदं नैव स्यात्। एवं भैरवस्य पञ्चमुख्यशक्तिविस्तारमात्रं मनसिजविश्वम्। श्रीषट्त्रिंशत्तत्त्वसन्दोहे श्लोकचतुष्टयेन पञ्चतत्त्वानीमान्यमृतानन्दनाथमुनिना वर्णितानि

यदयमनुत्तरमूर्तिर्निजेच्छयाखिलमिदं जगत्स्रष्टुम्।
पस्पन्दे स स्पन्दः प्रथमः शिवतत्त्वमुच्यते तज्ज्ञैः॥१॥

इति प्रथमश्लोकेऽस्मिनमृतानन्दनाथपादैः परभैरवोऽनुत्तरमूर्तिरित्यभिधीयते। परभैरवेच्छया विश्वं प्रभवति। प्रथमं स प्रकाशात्मकप्रथमतत्त्वात्मकभैरवरूपेण स्पन्दितवाञ्छ्लोकस्यास्य विषये श्रीराजानकानन्दविरचितवृत्तेरन्तिमांशमुदाहरिष्याम्यधुनाहम्

अनुत्तरमूर्तेर्भगवतः परमेश्वरस्य प्रकाशघनस्वात्मैकात्म्येनावस्थितं विश्वं सिसृक्षोर्दर्पणनगरवत्स्वेच्छयैव स्वात्मन्याद्या प्रोन्मिमीलयिषावस्था शिवतत्त्वव्यपदेश्या पञ्चशक्तिनिर्भरत्वात्स्वातन्त्र्याच्चिदादिप्राधान्येन क्रमशः शुद्धाध्वनि तत्त्वसृष्ट्यवभासनं मायाविद्यादेः संवित्प्रकाशघनपरमशिवाद्व्यतिरेकानतिरेकविकल्पैरुपहतत्वात्स्वातन्त्र्यमेव केवलं विश्वोत्पत्तिसंहरणादौ मूर्धाभिषिक्तम् - तत्तदनन्तशक्तिनिचयानां क्रोडीकारित्वाद्वक्ष्यमाणेऽपि तत्तद्रूपोपग्रहणे स्वातन्त्र्यामुक्तत्वान्न प्राच्यस्वभावापायः॥१॥

इतीत्थमिदानीं तस्य सर्वस्य विस्तारेण व्याख्याने व्यासक्तो भविष्यामीति॥३४८॥
Yathā mayā pūrvamuktaṁ śaktirbahurūpā| Ādau sā pañcamukhyaśaktayo bhavati tadyathā cicchaktirānandaśaktiricchāśaktirjñānaśaktiḥ kriyāśaktiśca| Prathamapañcatattveṣu nivasatīnāṁ pañcamukhyaśaktīnāṁ tāsāṁ viṣaye tvayā kenacidavagantavyaṁ pañcatattvānīmāni pañcaśaktisahitāni maheśvarasya manasijaviśvaṁ syuḥ| Māyākhyaṣaṣṭhatattvādipṛthivyākhyaṣaṭtriṁśatattvāntabhautikaviśvamivedaṁ naiva syāt| Evaṁ bhairavasya pañcamukhyaśaktivistāramātraṁ manasijaviśvam| Śrīṣaṭtriṁśattattvasandohe ślokacatuṣṭayena pañcatattvānīmānyamṛtānandanāthamuninā varṇitāni

Yadayamanuttaramūrtirnijecchayākhilamidaṁ jagatsraṣṭum|
Paspande sa spandaḥ prathamaḥ śivatattvamucyate tajjñaiḥ||1||

iti prathamaśloke'sminamṛtānandanāthapādaiḥ parabhairavo'nuttaramūrtirityabhidhīyate| Parabhairavecchayā viśvaṁ prabhavati| Prathamaṁ sa prakāśātmakaprathamatattvātmakabhairavarūpeṇa spanditavāñchlokasyāsya viṣaye śrīrājānakānandaviracitavṛtterantimāṁśamudāhariṣyāmyadhunāham

Anuttaramūrterbhagavataḥ parameśvarasya prakāśaghanasvātmaikātmyenāvasthitaṁ viśvaṁ sisṛkṣordarpaṇanagaravatsvecchayaiva svātmanyādyā pronmimīlayiṣāvasthā śivatattvavyapadeśyā pañcaśaktinirbharatvātsvātantryāccidādiprādhānyena kramaśaḥ śuddhādhvani tattvasṛṣṭyavabhāsanaṁ māyāvidyādeḥ saṁvitprakāśaghanaparamaśivādvyatirekānatirekavikalpairupahatatvātsvātantryameva kevalaṁ viśvotpattisaṁharaṇādau mūrdhābhiṣiktam - Tattadanantaśaktinicayānāṁ kroḍīkāritvādvakṣyamāṇe'pi tattadrūpopagrahaṇe svātantryāmuktatvānna prācyasvabhāvāpāyaḥ||1||

itītthamidānīṁ tasya sarvasya vistāreṇa vyākhyāne vyāsakto bhaviṣyāmīti||348||

"As (yathā) I said (mayā... uktam) before (pūrvam), Śakti (śaktiḥ) (is) multiform (bahu-rūpā). At first (ādau), She (sā) becomes (bhavati) the five Main Powers (pañca-mukhya-śaktayaḥ), namely (tad-yathā), Power of Consciousness (cit-śaktiḥ), Power of Bliss (ānanda-śaktiḥ), Power of Will (icchā-śaktiḥ), Power of Knowledge (jñāna-śaktiḥ) and (ca) Power of Action (kriyā-śaktiḥ). You must understand something (tvayā kenacid avagantavyam) with regard to (viṣaye) those (tāsāṁ) five Main Powers (pañca-mukhya-śaktīnām) which reside (nivasatīnām) in the first five categories (prathama-pañca-tattveṣu): These (imāni) five categories (pañca-tattvāni), along with the five Powers (pañca-śakti-sahitāni), are (syuḥ) the ideal universe (manasija-viśvam) of the Great Lord (mahā-īśvarasya). This (idam) is not at all (na eva syāt) like (iva) the material universe which starts with the sixth category called Māyā and ends in the thirty-sixth category called Pṛthivī (māyā-ākhya-ṣaṣṭha-tattva-ādi-pṛthivī-ākhya-ṣaṭtriṁśa-tattva-anta-bhautika-viśvam). Thus (evam), the ideal universe (manasija-viśvam) is only an expansion of the five Main Powers (pañca-mukhya-śakti-vistāra-mātram) of Bhairava (bhairavasya). In venerable Ṣaṭtriṁśattattvasandoha (śrī-ṣaṭtriṁśattattvasandohe), these (imāni) five categories (pañca-tattvāni) are described (varṇitāni) by the sage Amṛtānandanātha (amṛtānandanātha-muninā) in four stanzas (śloka-catuṣṭayena):

«This very (yad ayam) Anuttaramūrti --lit. That whose form is the Highest Reality-- (anuttara-mūrtiḥ), according to His own Desire (nija-icchayā) to manifest (sraṣṭum) this (idam) entire (akhilam) world (jagat), vibrated (paspande). That (saḥ) first (prathamaḥ) Vibration (spandaḥ) is said to be (ucyate) the Śiva-tattva --lit. the category called Śiva-- (śiva-tattvam) by the ones who know that (Anuttaramūrti) (tad-jñaiḥ iti)||1||».

In this first stanza (prathama-śloke asmin), Parabhairava (para-bhairavaḥ) is called (abhidhīyate) 'Anuttaramūrti --viz. That whose form is the Highest Reality--' (anuttara-mūrtiḥ iti) by eminent Amṛtānandanātha (amṛtānandanātha-pādaiḥ). The universe (viśvam) appears (prabhavati) due to the Will of Parabhairava (para-bhairava-icchayā). Firstly (prathamam), He (saḥ) vibrated (spanditavān) in the form of Bhairava who is the first category which is Light (prakāśa-ātmaka-prathama-tattva-ātmaka-bhairava-rūpeṇa). Now (adhunā) I will quote (udāhariṣyāmi... aham) the last portion (antima-aṁśam) of the commentary written by venerable Rājānakānanda (śrī-rājānakānanda-viracita-vṛtteḥ) about this stanza (ślokasya asya viṣaye):

«The universe (viśvam), (arisen) from the One who desires to manifest (it) (sisṛkṣoḥ) in His own Self (sva-ātmani) (and) according to His own Will or Wish (sva-icchayā eva) like a city (reflected) in a mirror (darpaṇa-nagara-vat), abides (avasthitam) in unity or identity with His Essence, i.e. with the compact mass of Light (prakāśa-ghana-sva-ātma-aikātmyena) of the Supreme Lord (parama-īśvarasya), (also called) Bhagavān --the Fortunate One-- (bhagavataḥ) or Anuttaramūrti --That whose form is the Highest Reality-- (anūttara-mūrteḥ). The first (ādyā) state (He) desires to manifest (pronmimīlayiṣa-avasthā) is known as the Śiva-tattva or the category called Śiva (śiva-tattva-vyapadeśyā). *Since (He) is full of the five Śakti-s or Powers (pañca-śakti-nirbharatvāt), by means of (His) Absolute Freedom (svātantryāt), the emission of tattva-s or categories in the pure course becomes manifest (śuddha-adhvani tattva-sṛṣṭi-avabhāsanam) in a gradual manner (kramaśas) mainly as Cit, etc. (cit-ādi-prādhānyena). (Then,) because It --i.e. Svātantrya-- is afflicted or impeded (upahatatvāt) by thoughts of deficiency (and) separation (vyatireka-anatireka-vikalpaiḥ) from Paramaśiva --the Supreme Śiva-- or the compact mass of Light (and) Consciousness (saṁvid-prakāśa-ghana-parama-śivāt), due to Māyā --the sixth tattva or category--, Vidyā --the eight tattva--, etc. (māyā-vidyā-ādeḥ), only (kevalam) Svātantrya --Absolute Freedom of the Lord, i.e. His divine Śakti-- (svātantryam) indeed (eva) (deserves to be) enthroned as the Highest (Power) (mūrdha-abhiṣiktam) in the manifestation (and) dissolution of the universe, etc. (viśva-utpatti-saṁharaṇa-ādau). (In other words, Svātantrya or Absolute Freedom of the Lord deserves such a position) since It is the Master (kroḍī-kāritvāt) of the various (and) innumerable multitudes of śakti-s or powers (tad-tad-ananta-śakti-nicayānām). Inasmuch as (He) is clad in Svātantrya or Absolute Freedom (svātantrya-āmuktatvāt), (poetically speaking,) there is no (na) departure of (His) prior essential nature (prācya-svabhāva-apāyaḥ) even (api) in (His) act of assuming different forms (tad-tad-rūpa-upagrahaṇe), which --i.e. His act of assuming all those forms-- will be described subsequently (vakṣyamāṇe)||1||».

In this way (ittham), now (idānīm) I will address myself (vyāsaktaḥ bhaviṣyāmi) to the explanation (vyākhyāne) of all that (tasya sarvasya) in detail (vistāreṇa... iti)"||348||


विश्वस्यागाधपरभैरवात्समुत्थानत्वात्तस्मात्तत्सदा परभैरवैक्ययुक्तम्। एतत्सुखावगम्यम्। विश्वशब्देन यत्त्वां परितस्तत्सर्वमिति विवक्षामि। असङ्ख्याकाशगङ्गानक्षत्रग्रहादिरूपेण विश्वं न जनस्य व्यावहारिकसङ्कल्पः। अत एव यदि विश्वं परभैरवैकतायुतं तर्हि किमर्थं बहुयोगिनः शत्रुवद्विश्वं युध्यमानाः। ते जनः कोऽप्याध्यात्मिकप्रगमनमवरुणद्धि समग्ररूपेणाथवा विश्वं कथञ्चिदाध्यात्मिकताविरुद्धं विश्वमथवा तस्य नियमाश्च सर्वदा विघ्नः स्युरित्याद्येवं कृत्वा। किमर्थं ते तत्कुर्वाणा यदि विश्वमन्ते परभैरवो महेश्वरोऽस्ति। तेषामाचारस्य कारणद्वयं स्यात्। प्रथमकारणमेतत्त्रिकदर्शने प्रस्तावितसत्यमुद्दिश्य ते भूयिष्ठमज्ञानिनः। द्वितीयकारणमेतद्योगारम्भकाध्यापनार्थं विश्वस्य परभैरवस्य सतोऽपि तथापि तैः सत्संसर्गं शरणेन प्रपदितव्यं न त्वसत्संसर्गम्। एतत्केवलं योगारम्भकानां कृते सत्यं ये विशालद्वैते जीवन्तः। यथा यथा योग्यद्वैतं प्रति गच्छति तथा तथा स स्वतन्त्रतरो भविष्यति ततश्च सदसत्संसर्गविषये तदुपदेशस्तस्य कृते लघुर्भविष्यति। आरम्भे परन्तु सामान्यत आध्यात्मिकमार्गे संवत्सरान्काञ्चिद्यावत्सदसत्संसर्गापेक्षयोपदेशो बह्वर्थो यद्यपि तत्परमसत्यं नास्त्यादौ परभैरवः शिव इति वा भैरव इति वाख्यं प्रथमतत्त्वमुत्सृजति। तस्य विश्वव्यक्तेः प्रथमपञ्चतत्त्वानि समग्रतया शुद्धाध्वेत्यभिधीयन्ते यद्यप्यहं वदेयं यत् सदाशिवनामकतृतीयतत्त्वादिसद्विद्यानामकपञ्चमतत्त्वान्तसच्छुद्धाध्वा यतः प्रथमं तत्त्वद्वयं परभैरव एवाखिलेन विश्वरहितः। अध्वायं शुद्धस्तस्मिन्पूर्णाद्वैतत्वादर्थादत्र पूर्णैकतास्ति। यद्यपि च तृतीयतत्त्वाद्विश्वं दृश्यते तथापि सर्वदा परभैरवैक्यविश्वम्। फलतो यत्तृतीयचतुर्थपञ्चमतत्त्वेषु प्रकटं विश्वं तन्न सत्यतो भौतिकविश्वमिव विश्वं मया पूर्वं यथोक्तमपि तु तत्परभैरवस्य विभवस्य प्रसार एव स्यादिति॥३४९॥
Viśvasyāgādhaparabhairavātsamutthānatvāttasmāttatsadā parabhairavaikyayuktam| Etatsukhāvagamyam| Viśvaśabdena yattvāṁ paritastatsarvamiti vivakṣāmi| Asaṅkhyākāśagaṅgānakṣatragrahādirūpeṇa viśvaṁ na janasya vyāvahārikasaṅkalpaḥ| Ata eva yadi viśvaṁ parabhairavaikatāyutaṁ tarhi kimarthaṁ bahuyoginaḥ śatruvadviśvaṁ yudhyamānāḥ| Te janaḥ ko'pyādhyātmikapragamanamavaruṇaddhi samagrarūpeṇāthavā viśvaṁ kathañcidādhyātmikatāviruddhaṁ viśvamathavā tasya niyamāśca sarvadā vighnaḥ syurityādyevaṁ kṛtvā| Kimarthaṁ te tatkurvāṇā yadi viśvamante parabhairavo maheśvaro'sti| Teṣāmācārasya kāraṇadvayaṁ syāt| Prathamakāraṇametattrikadarśane prastāvitasatyamuddiśya te bhūyiṣṭhamajñāninaḥ| Dvitīyakāraṇametadyogārambhakādhyāpanārthaṁ viśvasya parabhairavasya sato'pi tathāpi taiḥ satsaṁsargaṁ śaraṇena prapaditavyaṁ na tvasatsaṁsargam| Etatkevalaṁ yogārambhakānāṁ kṛte satyaṁ ye viśāladvaite jīvantaḥ| Yathā yathā yogyadvaitaṁ prati gacchati tathā tathā sa svatantrataro bhaviṣyati tataśca sadasatsaṁsargaviṣaye tadupadeśastasya kṛte laghurbhaviṣyati| Ārambhe parantu sāmānyata ādhyātmikamārge saṁvatsarānkāñcidyāvatsadasatsaṁsargāpekṣayopadeśo bahvartho yadyapi tatparamasatyaṁ nāstyādau parabhairavaḥ śiva iti vā bhairava iti vākhyaṁ prathamatattvamutsṛjati| Tasya viśvavyakteḥ prathamapañcatattvāni samagratayā śuddhādhvetyabhidhīyante yadyapyahaṁ vadeyaṁ yat sadāśivanāmakatṛtīyatattvādisadvidyānāmakapañcamatattvāntasacchuddhādhvā yataḥ prathamaṁ tattvadvayaṁ parabhairava evākhilena viśvarahitaḥ| Adhvāyaṁ śuddhastasminpūrṇādvaitatvādarthādatra pūrṇaikatāsti| Yadyapi ca tṛtīyatattvādviśvaṁ dṛśyate tathāpi sarvadā parabhairavaikyaviśvam| Phalato yattṛtīyacaturthapañcamatattveṣu prakaṭaṁ viśvaṁ tanna satyato bhautikaviśvamiva viśvaṁ mayā pūrvaṁ yathoktamapi tu tatparabhairavasya vibhavasya prasāra eva syāditi||349||

"As the universe has arisen (viśvasya... samutthānatvāt) from the unfathomable Parabhairava (agādha-para-bhairavāt), therefore (tasmāt), it (tad) (is) always (sadā) one with Parabhairava (para-bhairava-aikya-yuktam). This (etad) is easy to understand (sukha-avagamyam). By the word 'universe' (viśva-śabdena) I mean to say (vivakṣāmi) 'all (sarvam) that (tad) which (yad) is around you (tvām paritas... iti)'. The universe (viśvam) in the form of innumerable galaxies, stars, planets, etc. (asaṅkhya-ākāśagaṅgā-nakṣatra-graha-ādi-rūpeṇa) is not (na) a practical conception (vyāvahārika-saṅkalpaḥ) for a person (janasya). On this account (atas eva), if (yadi) the universe (viśvam) is one with Parabhairava (para-bhairava-ekatā-yutam), then (tarhi) why (kimartham) do many yogī-s (bahu-yoginaḥ) fight (yudhyamānāḥ) the universe (viśvam) as it were an enemy (śatru-vat)? They (te) think so (evam kṛtvā): 'Some (kaḥ api) people (janaḥ) block (avaruṇaddhi) the spiritual advance/progress (ādhyātmika-pragamanam), or (athavā) the universe (viśvam) as a whole (samagra-rūpeṇa) is somehow opposed to spirituality (kathañcid ādhyātmikatā-viruddham), or (athavā) the universe (viśvam) and (ca) its (tasya) laws (niyamāḥ) are (syuḥ) always (sarvadā) an obstacle (vighnaḥ), and so on (iti-ādi). Why (kimartham) are they doing (te... kurvāṇāḥ) that (tad) if (yadi) the universe (viśvam) is (asti) in the end (ante) Parabhairava --the Supreme Bhairava-- (para-bhairavaḥ), the Great Lord (mahā-īśvaraḥ)? There are two causes (kāraṇa-dvayam syāt) for their behavior (teṣām ācārasya). This (etad) (is) the first cause (prathama-kāraṇam): They (te) (are) mostly (bhūyiṣṭham) ignorant (ajñāninaḥ) regarding (uddiśya) the truth referred to (prastāvita-satyam) in Trika philosophy (trika-darśane). This (etad) (is) the second cause (dvitīya-kāraṇam): In order to teach the beginners in Yoga (yoga-ārambhaka-adhyāpana-artham), although the universe is Parabhairava (viśvasya para-bhairavasya sataḥ api), even so (tathā api), they must take refuge (taiḥ... śaraṇena prapaditavyam) in good company (sat-saṁsargam), and not (na tu) in bad company (a-sat-saṁsargam). This (etad) (is) only (kevalam) for the beginners in Yoga (yoga-ārambhakānām kṛte) who (ye) live (jīvantaḥ) in massive duality (viśāla-dvaite). The more (yathā yathā) the yogī (yogī) moves (gacchati) toward (prati) to non-duality (advaitam) the freer (tathā tathā svatantra-taraḥ) he (saḥ) will become (bhaviṣyati), and (ca) therefore (tatas) that teaching (tad-upadeśaḥ) about good and bad company (sat-asat-saṁsarga-viṣaye) will become (bhaviṣyati) unimportant (laghuḥ) to him (tasya kṛte). But (parantu) at the beginning (ārambhe), in general (sāmānyatas), for some years (saṁvatsarān kāñcid yāvat) on the spiritual path (ādhyātmika-mārge), the teaching (upadeśaḥ) about good and bad company (sat-asat-saṁsarga-apekṣayā) is very important (bahvarthaḥ) even if (yadi api) it (tad) is not (na asti) the Supreme Truth (parama-satyam). Parabhairava (para-bhairavaḥ), at the beginning (ādau), emits (utsṛjati) the first category (prathama-tattvam) called (ākhyam) 'Śiva' (śivaḥ iti) or (vā... vā) 'Bhairava' (bhairavaḥ iti). The first five categories (prathama-pañca-tattvāni) of His universal manifestation (tasya viśva-vyakteḥ) are called (abhidhīyante), as a whole (samagratayā), 'the pure course' (śuddha-adhvā iti), although (yadi api) I (aham) would say (vadeyam) that (yad) the true pure course starts with the third category known as Sadāśiva and ends in the fifth category known as Sadvidyā (sadāśiva-nāmaka-tṛtīya-tattva-ādi-sadvidyā-nāmaka-pañcama-tattva-anta-sat-śuddha-adhvā) because (yatas) the first two categories (prathamam tattva-dvayam) (are) Parabhairava Himself (para-bhairavaḥ eva) who is completely devoid of universe (akhilena viśva-rahitaḥ). This (ayam) course (adhvā) (is) pure (śuddhaḥ) since there is full non-duality in it (tasmin pūrṇa-advaitatvāt), that is to say (arthāt), here (atra) there is (asti) full unity (pūrṇa-ekatā). And (ca) even if (yadi api) the universe (viśvam) appears (dṛśyate) from the third category (tṛtīya-tattvāt), even so (tathā api) the universe is always in unity with Parabhairava (sarvadā para-bhairava-aikya-viśvam). As a result (phalatas), the universe (viśvam) which (yad) is manifest (prakaṭam) in the third, fourth and fifth categories (tṛtīya-caturtha-pañcama-tattveṣu), it really is not (tad na satyatas) a universe (viśvam) like (iva) the material universe (bhautika-viśvam), as (yathā) I said (mayā... uktam) before (pūrvam), but rather (api tu) it (tad) is (syāt) an expansion (prasāraḥ eva) of the Glory (vibhavasya) of Parabhairava (para-bhairavasya... iti)"||349||


ईश्वर एष च चिदानन्देच्छाज्ञानक्रियाशक्त्याख्यपञ्चशक्तिपरिपूर्णः। अत्र प्रख्यातामृतानन्दनाथविरचितैतत्प्रथमश्लोकविषये स्ववृत्तेरन्तिमांशे श्रीमद्राजानकानन्दो वक्रोक्त्या सूचयति यच्चिच्छक्तिः शिवाख्येन वा भैरवाख्येन वा प्रथमतत्त्वेन सम्बद्धा। परभैरवस्य स्वातन्त्र्यशक्तिविषये नानामतानि सन्ति। त्वं वक्तुं शक्नुया यत्स्वातन्त्र्यशक्तिरस्ति स्वचिच्छक्तिर्वा स्वानन्दशक्तिर्वा स्वेच्छाशक्तिरपि वा। सर्वथा चिच्छक्तिर्वानन्दशक्तिर्वेव प्रथमं प्रादुर्भूतैषा स्वातन्त्र्यशक्तिरादिशक्तिर्मम मते। त्रिके महत्तमनिर्देष्टॄणां महाभिनवगुप्तानां मते स्वातन्त्र्यशक्तिरानन्दशक्तिरूपा। तदनन्तरं स्वातन्त्र्यशक्तिरिच्छाज्ञानक्रियाशक्त्यात्मकशक्तित्रये विभिद्यते। तेन मुक्त्यन्तिमभूमिकायां महायोगीच्छाज्ञानक्रियाशक्तीनां स्वातन्त्र्यशक्तिरूपेणैकीकरणमनुभवति। फलतश्चिच्छक्तिश्चानन्दशक्तिश्चेति मुख्यशक्ती मम विनते मते। तथापि श्रीमदभिनवगुप्तानां मतं त्रिके सर्वदा गरिष्ठमिति॥३५०॥
Īśvara eṣa ca cidānandecchājñānakriyāśaktyākhyapañcaśaktiparipūrṇaḥ| Atra prakhyātāmṛtānandanāthaviracitaitatprathamaślokaviṣaye svavṛtterantimāṁśe śrīmadrājānakānando vakroktyā sūcayati yaccicchaktiḥ śivākhyena vā bhairavākhyena vā prathamatattvena sambaddhā| Parabhairavasya svātantryaśaktiviṣaye nānāmatāni santi| Tvaṁ vaktuṁ śaknuyā yatsvātantryaśaktirasti svacicchaktirvā svānandaśaktirvā svecchāśaktirapi vā| Sarvathā cicchaktirvānandaśaktirveva prathamaṁ prādurbhūtaiṣā svātantryaśaktirādiśaktirmama mate| Trike mahattamanirdeṣṭṝṇāṁ mahābhinavaguptānāṁ mate svātantryaśaktirānandaśaktirūpā| Tadanantaraṁ svātantryaśaktiricchājñānakriyāśaktyātmakaśaktitraye vibhidyate| Tena muktyantimabhūmikāyāṁ mahāyogīcchājñānakriyāśaktīnāṁ svātantryaśaktirūpeṇaikīkaraṇamanubhavati| Phalataścicchaktiścānandaśaktiśceti mukhyaśaktī mama vinate mate| Tathāpi śrīmadabhinavaguptānāṁ mataṁ trike sarvadā gariṣṭhamiti||350||

"And (ca) this (eṣaḥ) Lord (īśvaraḥ) is replete with the five Powers called the Powers of Consciousness, Bliss, Will, Knowledge and Action (cit-ānanda-icchā-jñāna-kriyā-śakti-ākhya-pañca-śakti-paripūrṇaḥ). Here (atra), in the last portion (antima-aṁśe) of his commentary (sva-vṛtteḥ) about this first stanza written by renowned Amṛtānandanātha (prakhyāta-amṛtānandanātha-viracita-etad-prathama-śloka-viṣaye), illustrious Rājānakānanda (śrīmat-rājānakānandaḥ) insinuated (vakra-uktyā sūcayati) that (yad) the Power of Consciousness (cit-śaktiḥ) is connected (sambaddhā) with the first category (prathama-tattvena) called Śiva (śiva-ākhyena) or (vā... vā) Bhairava (bhairava-ākhyena). There are (santi) multiple opinions (nānā-matāni) about the Power of Absolute Freedom (svātantrya-śakti-viṣaye) of Parabhairava (para-bhairavasya). You (tvam) might (śaknuyāḥ) say (vaktum) that (yad) the Power of Absolute Freedom (svātantrya-śaktiḥ) is (asti) His Power of Consciousness (sva-cit-śaktiḥ) or (vā) His Power of Bliss (sva-ānanda-śaktiḥ) or (vā) even (api) His Power of Will (sva-icchā-śaktiḥ). However (sarvathā), in my opinion (mama mate), this (eṣā) Power of Absolute Freedom (svātantrya-śaktiḥ) (is) the Primordial Power (ādi-śaktiḥ) that firstly appears (prathamam prādurbhūtā) as (iva) the Power of Consciousness (cit-śaktiḥ) or (vā... vā) (as) the Power of Bliss (ānanda-śaktiḥ). In the opinion (mate) of the Great Abhinavagupta (mahā-abhinavaguptānām), who is the maximum authority (mahattama-nirdeṣṭṝṇām) in Trika (trike), the Power of Absolute Freedom (svātantrya-śaktiḥ) is the Power of Bliss (ānanda-śakti-rūpā). Immediately after that (tad-anantaram), the Power of Absolute Freedom (svātantrya-śaktiḥ) splits in (vibhidyate) a triad of Powers consisting of the Powers of Will, Knowledge and Action (icchā-jñāna-kriyā-śakti-ātmaka-śakti-traye). That is why (tena), during the last stage of Liberation (mukti-antima-bhūmikāyām), the Great Yogī (mahā-yogī) experiences (anubhavati) the unification (ekīkaraṇam) of the Powers of Will, Knowledge and Action (icchā-jñāna-kriyā-śaktīnām) in the form of the Power of Absolute Freedom (svātantrya-śakti-rūpeṇa). Consequently (phalatas), in my humble opinion (mama vinate mate), the Main Two Powers (mukhya-śaktī) (are) 'the Power of Consciousness (cit-śaktiḥ) and (ca... ca) the Power of Bliss (ānanda-śaktiḥ... iti)'. Nevertheless (tathā api), the opinion (matam) of venerable Abhinavagupta (śrīmat-abhinavaguptānām) is always the most important one (sarvadā gariṣṭham) in Trika (trike... iti)"||350||


ततः स्वातन्त्र्यशक्तिरियं स्वेच्छया नानाविधेनात्मानं परिच्छेत्तुं व्यवस्यति। तत्सर्वं कर्तुं सा मायाशक्तिरूपमापद्यत आणवमायीयकार्माख्यानां मलानां त्रिकं मायानामकषष्ठतत्त्वं कलाविद्यारागकालनियतिनामककञ्चुकरूपपञ्चतत्त्वानि च प्रकटयति च। परभैरवं नरेण परिणमयितुं मायाशक्तिरेतत्सर्वं करोति। राजानकानन्दानुसारेणार्थाद्वृत्तिकारस्य मते

स्वातन्त्र्यमेव केवलं विश्वोत्पत्तिसंहरणादौ मूर्धाभिषिक्तम्

इति। किमिति। अस्याः परभैरवान्निर्गतशक्तिसमूहमुख्यशक्तित्वात्। किञ्चान्यच्च ब्रूयां यत्स्वातन्त्र्यशक्तिः प्रधानशक्तिरस्ति यतो हि दिव्यदृष्टेरल्पप्रभाववराकात्मनो नरस्य रूपमापत्त्यै सा स्वमहत्त्वमपि प्रादुस्त्यजति। कोऽन्यस्तत्कर्तुं शक्नुयात्। परभैरवस्वातन्त्र्यशक्तिं विहाय न परः कोऽपि शक्तः। अपरञ्च यथा श्रीमद्राजानकानन्देनोक्तम्

अपि तत्तद्रूपोपग्रहणे स्वातन्त्र्यामुक्तत्वान्न प्राच्यस्वभावापायः

इति। अर्थान्नानाभूमिकाभिनयेऽपि। इयर्थः। सङ्क्षेपेणापरिमेयविश्वव्यक्तेः पश्यतः परभैरवो न कदाचित्स्वस्य सारादङ्गुलसहस्रतममेकमपि चलित इति॥३५१॥
Tataḥ svātantryaśaktiriyaṁ svecchayā nānāvidhenātmānaṁ paricchettuṁ vyavasyati| Tatsarvaṁ kartuṁ sā māyāśaktirūpamāpadyata āṇavamāyīyakārmākhyānāṁ malānāṁ trikaṁ māyānāmakaṣaṣṭhatattvaṁ kalāvidyārāgakālaniyatināmakakañcukarūpapañcatattvāni ca prakaṭayati ca| Parabhairavaṁ nareṇa pariṇamayituṁ māyāśaktiretatsarvaṁ karoti| Rājānakānandānusāreṇārthādvṛttikārasya mate

Svātantryameva kevalaṁ viśvotpattisaṁharaṇādau mūrdhābhiṣiktam

iti| Kimiti| Asyāḥ parabhairavānnirgataśaktisamūhamukhyaśaktitvāt| Kiñcānyacca brūyāṁ yatsvātantryaśaktiḥ pradhānaśaktirasti yato hi divyadṛṣṭeralpaprabhāvavarākātmano narasya rūpamāpattyai sā svamahattvamapi prādustyajati| Ko'nyastatkartuṁ śaknuyāt| Parabhairavasvātantryaśaktiṁ vihāya na paraḥ ko'pi śaktaḥ| Aparañca yathā śrīmadrājānakānandenoktam

Api tattadrūpopagrahaṇe svātantryāmuktatvānna prācyasvabhāvāpāyaḥ

iti| Arthānnānābhūmikābhinaye'pi| Iyarthaḥ| Saṅkṣepeṇāparimeyaviśvavyakteḥ paśyataḥ parabhairavo na kadācitsvasya sārādaṅgulasahasratamamekamapi calita iti||351||

"After that (tatas), this (iyam) Power of Absolute Freedom (svātantrya-śaktiḥ), of Her --as in Sanskrit, śakti or power is feminine in gender, I am using 'Her' and not 'Its'-- own Will (sva-icchayā), decides (vyavasyati) to limit (paricchettum) Itself (ātmānam) in various ways (nānā-vidhena). To do (kartum) all (sarvam) that (tad), She (sā) assumes (āpadyate) the form of Māyāśakti (māyā-śakti-rūpam) and (ca) manifests (prakaṭayati) a triad (trikam) of mala-s (malānām) called Āṇava, Māyīya and Kārma (āṇava-māyīya-kārma-ākhyānām), the sixth category called Māyā (māyā-nāmaka-ṣaṣṭha-tattvam) and (ca) five categories in the form of sheaths called Kalā, Vidyā, Rāga, Kāla and Niyati (kalā-vidyā-rāga-kāla-niyati-nāmaka-kañcuka-rūpa-pañca-tattvāni). Māyāśakti (māyā-śaktiḥ) does (karoti) all (sarvam) this (etad) in order to transform (pariṇamayitum) Parabhairava (para-bhairavam) into nara --a limited individual-- (nareṇa). According to Rājānakānanda (rājānakānanda-anusāreṇa), that is (arthāt), in the opinion (mate) of the commentator (vṛtti-kārasya):

«Only (kevalam) Svātantrya --Absolute Freedom of the Lord, i.e. His divine Śakti-- (svātantryam) indeed (eva) (deserves to be) enthroned as the Highest (Power) (mūrdha-abhiṣiktam) in the manifestation (and) dissolution of the universe, etc. (viśva-utpatti-saṁharaṇa-ādau... iti)».

Why? (kim iti) Because She is the Main Power in the multitude of powers emanated from Parabhairava (asyāḥ para-bhairavāt nirgata-śakti-samūha-mukhya-śaktitvāt). Besides (kiñca), I would add (anyat ca brūyām) that (yad) the Power of Absolute Freedom (svātantrya-śaktiḥ) is (asti) the Principal Power (pradhāna-śaktiḥ) because (yatas hi) She (sā), for assuming (āpattyai) the form (rūpam) of nara (narasya) who is insignificant and miserable (alpaprabhāva-varāka-ātmanaḥ) from the divine viewpoint (divya-dṛṣṭeḥ), abandons (tyajati), apparently (prādus), Her own Greatness (sva-mahattvam api). Who (kaḥ) else (anyaḥ) might (śaknuyāt) do (kartum) that (tad)? Apart from the Power of Absolute Freedom of Parabhairava (para-bhairava-svātantrya-śaktim vihāya), nobody else (na paraḥ kaḥ pi) might (śaktaḥ). Moreover (aparañca), as (yathā) venerable Rājānakānanda said (śrīmat-rājānakānandena uktam):

«Inasmuch as (He) is clad in Svātantrya or Absolute Freedom (svātantrya-āmuktatvāt), (poetically speaking,) there is no (na) departure of (His) prior essential nature (prācya-svabhāva-apāyaḥ) even (api) in (His) act of assuming different forms (tad-tad-rūpa-upagrahaṇe)».

That is to say (arthāt), even (api) after having played multiple roles (nānā-bhūmikā-abhinaye). This is the meaning (iti arthaḥ). All in all (saṅkṣepeṇa), in spite of the immeasurable universal manifestation (aparimeya-viśva-vyakteḥ paśyatas), Parabhairava (para-bhairavaḥ) never (na kadācid) moves (calitaḥ) from His own Essence (svasya sārāt) even (api) one (ekam) thousandth of a finger's breadth (aṅgula-sahasratamam... iti)"||351||


इदानीममृतानन्दनाथपादाः स्वषट्त्रिंशत्तत्त्वसन्दोहे द्वितीयश्लोकद्वारेण शक्तिनामधेयद्वितीयतत्त्वस्य प्रकटीकरणं वर्णयन्ति -

इच्छा सैव स्वच्छा सन्ततसमवायिनी सति शक्तिः।
सचराचरस्य जगतो बीजं निखिलस्य निजनिलीनस्य॥२॥

इति। अत एव शक्तिः केवलं सा स्वच्छेच्छा या सततं बहु भवति। तस्यां विश्वं सर्वं निगूढं यथा बीजे महावृक्षो निगूढः। तस्य वृत्तेरन्तिमांशे श्रीमद्राजानकानन्द इदं वक्ति

परमेश्वर एव हि स्वैश्वर्योच्छलत्तया पूर्णाहन्ताचमत्कारतारतम्येन शक्तिदशामधिशेत इत्यत्रानन्दशक्तिप्राधान्यम्॥२॥

इति। एवं शक्त्याह्वद्वितीयतत्त्व आनन्दशक्तिप्रधानत्वम्। किमर्थम्। एतत्तत्त्वे पूर्णाहन्ताचमत्कारनानामात्रास्तित्वात्। इत्थं शक्तिः शिवस्याहंविमर्षः। अहंविमर्शोऽयं च सूक्ष्मनित्यस्पन्दः। एतत्सूक्ष्मनित्यस्पन्दाच्च त्वया लक्षितं विश्वं सर्वमुद्भवति। यदा मुक्त्यन्तिमभूमिकायां योग्यन्ते शक्तिमग्नस्तदा स परमचमत्कारमनुभवति तस्य प्रत्यक्षपरभैरवात्मकस्वसत्स्वरूपतावगतित्वात्। तत्काले योगी स्वयं मयाधुनैव कथितानि वस्तून्येतानि सर्वाण्यनुभवत्येव। तस्यैतावच्चमत्कारो यत्स नित्यं स्वस्थूलशरीरं त्यक्त्वा न तस्मिन्मनो दधाति। परन्तु मुक्तयोगी यदि देहं धारयिष्यति वा त्यक्ष्यति वा तत्सर्वं परभैरवेणैव व्यवसितम्। न किञ्चिदन्यद्भूतं सूक्ष्मदिव्यप्रक्रमस्यास्य मध्ये स्थातुं शक्तमिति॥३५२॥
Idānīmamṛtānandanāthapādāḥ svaṣaṭtriṁśattattvasandohe dvitīyaślokadvāreṇa śaktināmadheyadvitīyatattvasya prakaṭīkaraṇaṁ varṇayanti -

Icchā saiva svacchā santatasamavāyinī sati śaktiḥ|
Sacarācarasya jagato bījaṁ nikhilasya nijanilīnasya||2||

iti| Ata eva śaktiḥ kevalaṁ sā svacchecchā yā satataṁ bahu bhavati| Tasyāṁ viśvaṁ sarvaṁ nigūḍhaṁ yathā bīje mahāvṛkṣo nigūḍhaḥ| Tasya vṛtterantimāṁśe śrīmadrājānakānanda idaṁ vakti

Parameśvara eva hi svaiśvaryocchalattayā pūrṇāhantācamatkāratāratamyena śaktidaśāmadhiśeta ityatrānandaśaktiprādhānyam||2||

iti| Evaṁ śaktyāhvadvitīyatattva ānandaśaktipradhānatvam| Kimartham| Etattattve pūrṇāhantācamatkāranānāmātrāstitvāt| Itthaṁ śaktiḥ śivasyāhaṁvimarṣaḥ| Ahaṁvimarśo'yaṁ ca sūkṣmanityaspandaḥ| Etatsūkṣmanityaspandācca tvayā lakṣitaṁ viśvaṁ sarvamudbhavati| Yadā muktyantimabhūmikāyāṁ yogyante śaktimagnastadā sa paramacamatkāramanubhavati tasya pratyakṣaparabhairavātmakasvasatsvarūpatāvagatitvāt| Tatkāle yogī svayaṁ mayādhunaiva kathitāni vastūnyetāni sarvāṇyanubhavatyeva| Tasyaitāvaccamatkāro yatsa nityaṁ svasthūlaśarīraṁ tyaktvā na tasminmano dadhāti| Parantu muktayogī yadi dehaṁ dhārayiṣyati vā tyakṣyati vā tatsarvaṁ parabhairaveṇaiva vyavasitam| Na kiñcidanyadbhūtaṁ sūkṣmadivyaprakramasyāsya madhye sthātuṁ śaktamiti||352||

"Now (idānīm), venerable Amṛtānandanātha (amṛtānandanātha-pādāḥ), by means of the second stanza (dvitīya-śloka-dvāreṇa) in his Ṣaṭtriṁśattattvasandoha (sva-ṣaṭtriṁśattattvasandohe), describes (varṇayanti) the manifestation (prakaṭīkaraṇam) of the second category called Śakti (śakti-nāmadheya-dvitīya-tattvasya):

«Śakti --the second tattva-- (śaktiḥ) is (satī) just (eva) that (sā) very transparent (svacchā) Will (icchā) (that) is continuously multitudinous (santata-samavāyinī). (She is) the Seed (bījam) of the entire world (jagataḥ... nikhilasya) (which) comprehends (everything) that is moving (and) motionless (sacara-acarasya) (and is) hidden in Herself (nija-nilīnasya iti)||2||».

On this account (atas eva), Śakti (śaktiḥ) (is) only (kevalam) that (sā) very transparent (svacchā) Will (icchā) which (yā) constantly (satatam) becomes (bhavati) many (bahu). The whole universe (viśvam sarvam) is hidden (nigūḍham) in Her (tasyām) just like (yathā) a big tree (mahā-vṛkṣaḥ) is hidden (nigūḍhaḥ) in a seed (bīje). In the last portion (antima-aṁśe) of his commentary (tasya vṛtteḥ), venerable Rājānakānanda (rājānakānandaḥ) said (vakti) this (idam):

«Undoubtedly (hi), (it is) just (eva) the Supreme Lord (parama-īśvaraḥ) (who,) by an emergence of His Sovereignty and Supremacy (sva-aiśvarya-ucchalattayā) (appearing) as different degrees of Astonishment and Delight in the Perfect I-consciousness (pūrṇa-ahantā-camatkāra-tāratamyena), lies down (adhiśete) upon the State of Śakti or Power (śakti-daśām). Thus (iti), here --in the Śakti-tattva or second category-- (atra), (there is) predominance of the Power of Bliss (ānanda-śakti-prādhānyam iti)||2||».

Thus (evam), in the second category called Śakti (śakti-āhva-dvitīya-tattve) (there is) predominance of the Power of Bliss (ānanda-śakti-pradhānatvam). Why? (kimartham) Because in this category there are various degrees of Amazement and Delight in the Perfect I-consciousness (etad-tattve pūrṇa-ahantā-camatkāra-nānā-mātra-astitvāt). In this way (ittham), Śakti (śaktiḥ) (is) the I-consciousness (aham-vimarṣaḥ) of Śiva (śivasya). And (ca) this (ayam) I-consciousness (aham-vimarṣaḥ) (is) a subtle perpetual Vibration (sūkṣma-nitya-spandaḥ). And (ca) from this subtle perpetual Vibration (etad-sūkṣma-nitya-spandāt), all (sarvam) the universe (viśvam) that you perceive (tvayā lakṣitam) arises (udbhavati). When (yadā), at the last stage of Liberation (mukti-antima-bhūmikāyām), the Yogī (yogī) finally (ante) merges into Śakti (śakti-magnaḥ), then (tadā) he (saḥ) experiences (anubhavati) Supreme Amazement and Delight (parama-camatkāram) since he realizes that his true identity is Parabhairava in person (tasya pratyakṣa-para-bhairava-ātmaka-sva-sat-svarūpatā-avagatitvāt). At that moment (tad-kāle), the Yogī (yogī) experiences (anubhavati eva) by himself (svayam) all (sarvāṇi) these (etāni) realities (vastūni) I am right now speaking about (mayā adhunā eva kathitāni). His (tasya) Amazement and Delight (camatkāraḥ) are so great (etāvat) that (yad) he (saḥ), after abandoning (tyaktvā) his gross body (sva-sthūla-śarīram) forever (nityam), does not care (na... manas dadhāti) about it (tasmin). Nonetheless (parantu), if (yadi) the liberated Yogī (mukta-yogī) will keep (dhārayiṣyati) or (vā... vā) leave (tyakṣyati) the body (deham), all (sarvam) that (tad) is decided (vyavasitam) by Parabhairava Himself (para-bhairaveṇa eva). No other (na kiñcit anyat) living being (bhūtam) can (śaktam) intefere (madhye sthātum) in this subtle and divine process (sūkṣma-divya-prakramasya asya... iti)"||352||


षट्त्रिंशत्तत्त्वसन्दोहे तृतीयश्लोके श्रीमदमृतानन्दनाथः सदाशिवनामधेयतृतीयतत्त्वस्य स्वभावं दर्शयति

स्वेच्छाशक्त्युद्गीर्णं जगदात्मतया समाच्छाद्य।
निवसन्स एव निखिलानुग्रहनिरतः सदाशिवोऽभिहितः॥३॥

इति। प्रथमं परभैरवस्य स्वातन्त्र्यशक्तिरिच्छाशक्तिप्रभूतेयं चेच्छाशक्तिर्निखिलविश्वं सृजति। तथापि भगवतोऽश्रद्धेयस्वरूपोऽर्थादहन्ता विश्वमाच्छादयति। अत्र परमेश्वर एतदनुभवत्यहमिदमित्यर्थादहं विश्वमिदमिति। तत इदन्ताविषयेऽहन्तायाः प्राधान्यमर्थाद्विश्वविषये। यत इच्छाहन्तया सम्बध्यते ततो यस्मिन्निच्छाप्राधान्यमेतत्तत्त्व इदन्तांशादहन्तांशोऽतिरिच्यते। एतदविस्मयजनकमेव। किञ्चात्र भैरवात्माहन्ताप्राधान्यादतः सदासिवाख्यतृतीयतत्त्वमेतन्निखिलेन सर्वभूतेभ्यो दिव्यानुग्रहदानपरम्। इदानीमेतच्छ्लोकापेक्षया श्रीमद्राजानकानन्दस्य सर्ववृत्तिः परमगहनप्रस्तुतेऽस्मिन्प्रकाशं क्षेप्स्यति

तस्यैव परमेश्वरस्य स्वस्वातन्त्र्योद्भासितस्य विश्वस्य विशुद्ध-संविन्मात्राधिकरण्येन स्वात्मन्येव समुल्लासनात्सदित्याख्यानात्सदाशिवतत्त्वावस्था तत्र प्रोन्मीलितमात्रचित्रकल्पतयेदमंशस्यास्फुटत्वादिच्छाप्राधान्यमतः स भाविनः समस्तभावराशेः सम्यग्बहिरवबिभासयिषालक्षणक्रीडारसिकत्वादनुग्रहनिरतस्तद्भूमिकां गृह्णातीत्यतो निवसन्नित्युक्तम्॥३॥

इति। स्वान्तन्त्र्यशक्तिरिच्छारूपेणेदन्तामर्थाज्जगत्सर्वमसृजत्। सादाशिवनामकं तृतीयतत्त्वं सन्नामकमपि। किमिति। सदाशिवस्य महेश्वरविभववत्स्वातन्त्र्यशक्तिप्रथमाङ्कुरत्वात्। अनेन हेतुना विश्वमहन्तासम्मुखैकतेजस्व्याश्चर्यवदस्फुटं दृश्यते। एवं चेहेदन्तामहन्तोपग्रसति। अहमिदमित्यत्रानुभवो यथा पूर्वोक्तः। सादशिवः समासतोऽत्यन्तं प्रसन्नस्तेनैव कृताणि वस्तूनि सर्वाण्यवलोकयन् स्वस्मादुद्भूतेभ्यः सर्वभूतेभ्योऽनुग्रहदातृभूमिकां गृह्णातीति॥३५३॥
Ṣaṭtriṁśattattvasandohe tṛtīyaśloke śrīmadamṛtānandanāthaḥ sadāśivanāmadheyatṛtīyatattvasya svabhāvaṁ darśayati

Svecchāśaktyudgīrṇaṁ jagadātmatayā samācchādya|
Nivasansa eva nikhilānugrahanirataḥ sadāśivo'bhihitaḥ||3||

iti| Prathamaṁ parabhairavasya svātantryaśaktiricchāśaktiprabhūteyaṁ cecchāśaktirnikhilaviśvaṁ sṛjati| Tathāpi bhagavato'śraddheyasvarūpo'rthādahantā viśvamācchādayati| Atra parameśvara etadanubhavatyahamidamityarthādahaṁ viśvamidamiti| Tata idantāviṣaye'hantāyāḥ prādhānyamarthādviśvaviṣaye| Yata icchāhantayā sambadhyate tato yasminnicchāprādhānyametattattva idantāṁśādahantāṁśo'tiricyate| Etadavismayajanakameva| Kiñcātra bhairavātmāhantāprādhānyādataḥ sadāsivākhyatṛtīyatattvametannikhilena sarvabhūtebhyo divyānugrahadānaparam| Idānīmetacchlokāpekṣayā śrīmadrājānakānandasya sarvavṛttiḥ paramagahanaprastute'sminprakāśaṁ kṣepsyati

Tasyaiva parameśvarasya svasvātantryodbhāsitasya viśvasya viśuddha-saṁvinmātrādhikaraṇyena svātmanyeva samullāsanātsadityākhyānātsadāśivatattvāvasthā tatra pronmīlitamātracitrakalpatayedamaṁśasyāsphuṭatvādicchāprādhānyamataḥ sa bhāvinaḥ samastabhāvarāśeḥ samyagbahiravabibhāsayiṣālakṣaṇakrīḍārasikatvādanugrahaniratastadbhūmikāṁ gṛhṇātītyato nivasannityuktam||3||

iti| Svāntantryaśaktiricchārūpeṇedantāmarthājjagatsarvamasṛjat| Sādāśivanāmakaṁ tṛtīyatattvaṁ sannāmakamapi| Kimiti| Sadāśivasya maheśvaravibhavavatsvātantryaśaktiprathamāṅkuratvāt| Anena hetunā viśvamahantāsammukhaikatejasvyāścaryavadasphuṭaṁ dṛśyate| Evaṁ cehedantāmahantopagrasati| Ahamidamityatrānubhavo yathā pūrvoktaḥ| Sādaśivaḥ samāsato'tyantaṁ prasannastenaiva kṛtāṇi vastūni sarvāṇyavalokayan svasmādudbhūtebhyaḥ sarvabhūtebhyo'nugrahadātṛbhūmikāṁ gṛhṇātīti||353||

"In the third stanza (tṛtīya-śloke) of Ṣaṭtriṁśattattvasandoha (ṣaṭtriṁśattattvasandohe), venerable Amṛtānandanātha (śrīmat-amṛtānandanāthaḥ) shows (darśayati) the nature (svabhāvam) of the third category called Sadāśiva (sadāśiva-nāmadheya-tṛtīya-tattvasya):

«Having totally covered (samāchādya) the world (jagat), (which was) emitted by His own Icchāśakti --Power of Will-- (sva-icchā-śakti-udgīrṇam), with the Self --i.e. after having covered it with the 'Aham' or 'I' portion-- (ātmatayā), He (saḥ eva) is known as (abhihitaḥ) Sadāśiva --the third tattva or category-- (sadāśivaḥ) who abides (nivasan) completely devoted to confer divine Grace (nikhila-anugraha-nirataḥ... iti)||3||».

Firstly (prathamam), the Power of Absolute Freedom (svātantrya-śaktiḥ) of Parabhairava (para-bhairavasya) becomes the Power of Will (icchā-śakti-prabhūtā), and (ca) this (iyam) Power of Will (icchā-śaktiḥ) emits/manifests (sṛjati) the whole universe (nikhila-viśvam). Anyway (tathā api), the incredible essential nature (aśraddheya-svarūpaḥ) of the Lord (bhagavataḥ), that is (arthāt), 'I' (ahantā), covers (ācchādayati) the universe (viśvam). Here (atra) the Supreme Lord (parama-īśvaraḥ) experiences (anubhavati) this (etad): 'I (aham) (am) This (idam iti)'. In other words (arthāt), 'I (aham) (am) this (idam) universe (viśvam... iti)'. On that account (tatas), (there is) predominance (prādhānyama) of 'I' (ahantāyāḥ) over 'This' (idantā-viṣaye), that is to say (arthāt), over the universe (viśva-viṣaye). As (yatas) Will (icchā) is connected (sambadhyate) with 'I' (ahantayā), therefore (tatas), in this category (etad-tattve) where (yasmin) (there is) predominance of Will (icchā-prādhānyam), the 'I' portion (ahantā-aṁśaḥ) predominates (atiricyate) over the 'This' portion (idantā-aṁśāt). This (etad) (is) not surprising (avismayajanakam eva)! Besides (kiñca), due to the prevalence of 'I' which is Bhairava (bhairava-ātma-ahantā-prādhānyāt) here (atra), therefore (atas), this (etad) third category called Sadāśiva (sadāsiva-ākhya-tṛtīya-tattvam) is completely devoted to give divine Grace (nikhilena... divya-anugraha-dāna-param) to all living beings (sarva-bhūtebhyaḥ). Now (idānīm) the whole commentary (sarva-vṛttiḥ) of venerable Rājānakānanda (śrīmat-rājānakānandasya) about this stanza (etad-śloka-apekṣayā) will shed (kṣepsyati) light (prakāśam) on this profoundly mysterious topic (parama-gahana-prastute asmin):

«The universe (viśvasya) comes forth from His Absolute Freedom (sva-svātantrya-udbhāsitasya), viz. (from Svātantrya or Absolute Freedom) of that Supreme Lord (tasya... parama-īśvarasya) indeed (eva). (This) state (called) Sadāśiva-tattva --the third category-- (sadāśiva-tattva-avasthā) (is also) known by the name of (ākhyānāt) 'Sat' or 'Being' --in the sense of 'Existence'-- (sat iti), because (it is the first) act of shining forth (samullāsanāt) (of such a universe) in His own Self (sva-ātmani eva) by means of the Power of That which is only completely pure Consciousness (viśuddha-saṁvid-mātra-adhikaraṇyena). In it --i.e. in Sadāśiva-- (tatra), (there is) predominance of Icchā or Will (icchā-prādhānyam) on account of a state of indistinctness (asphuṭatvāt) in the portion (aṁśasya) 'Idam' or 'This' --the universe-- (idam), which appears like a bright wonder (made of) all that has been unfolded (by Svātantrya or Absolute Freedom) (pronmīlita-mātra-citra-kalpatayā). Therefore (atas), He --i.e. Sadāśiva-- (saḥ), (being) completely (samyak) devoted to bestow divine Grace (anugraha-nirataḥ) upon the entire multitude of living beings (samasta-bhūta-rāśeḥ) which is about to come into existence (bhāvinaḥ) since He is fond of the pastime of beholding what (He Himself) desired to manifest (avabibhāsayiṣa-ālakṣaṇa-krīḍā-rasikatvāt) outside (bahis), accepts (to play) (gṛhṇāti) that part or role (tad-bhūmikām... iti) (of Savior). Hence (iti atas), it has been said (uktam) 'who abides' (nivasan iti) (in the stanza)||3||».

The Power of Absolute Freedom (svāntantrya-śaktiḥ), in the form of Power of Will (icchā-rūpeṇa), emitted/manifested (asṛjat) the 'This' (portion) (idantām), i.e. (arthāt) the entire (sarvam) universe (jagat). The third category (tṛtīya-tāttvam) called Sadāśiva (sādāśiva-nāmakam) is also known as Sat (sat-nāmakam api). Why? (kim iti) Because Sadāśiva is the first sprout of the Glorious Power of Absolute Freedom of the Great Lord (sadāśivasya mahā-īśvara-vibhavavat-svātantrya-śakti-prathama-aṅkuratvāt). On this account (anena hetunā), the universe (viśvam) appears (dṛśyate) indistinctly (asphuṭam) as one brilliant wonder in front of the 'I' (portion) (ahantā-sammukha-eka-tejasvi-āścarya-vat). Thus (evam ca), 'I' (ahantā) eclipses (upagrasati) 'This' (idantām) here (iha). As (yathā) I said before (pūrva-uktaḥ), the experience (anubhavaḥ) here (atra) (is): 'I (aham) (am) This (idam iti)'. In short (samāsatas), Sadāśiva (sādaśivaḥ), extremely (atyantam) pleased (prasannaḥ) while He beholds (avalokayan) all the things (vastūni sarvāṇi) which He Himself has made (tena eva kṛtāṇi), accepts (gṛhṇāti) the role of Bestower of Grace (anugraha-dātṛ-bhūmikām) upon all the living beings (sarva-bhūtebhyaḥ) who have emerged (udbhūtebhyaḥ) from Himself (svasmāt... iti)"||353||


षट्त्रिंशत्तत्त्वसन्दोहे चतुर्थश्लोके श्रीमदमृतानन्दनाथो ज्ञानक्रियाशक्तिसहिते ईश्वराख्यचतुर्थतत्त्वं च सद्विद्याख्यपञ्चमतत्त्वं च वर्णयति

विश्वं पञ्चात्पश्यनिदन्तया निखिलमीश्वरो जातः।
सा भवति शुद्धविद्या येदन्ताहन्तयोरभेदमतिः॥४॥

इति। ईश्वरनामकचतुर्थतत्त्वे भैरव एतदनुभवतीदमहमित्यर्थाद्विश्वमिदमहमिति। फलतोऽत्राहन्ताविषये विश्वस्य प्राधान्यम्। इह भैरवः स्वात्मनस्तेन सृष्टमाश्चर्यमालक्ष्याभिप्लुतः। यतो भूमिकायामस्यां जगतः प्राधान्यं ततो ज्ञानशक्तेः प्रधानता। सद्विद्येति पञ्चमतत्त्वमाख्याम्यहं न तु शुद्धविद्येति यथा पण्डितैः कैश्चित्कृतम्। किमिति। यतः शुद्धविद्या परभैरवस्यानिवार्येच्छारूपाप्यर्थात्तस्य स्वातन्त्र्यशक्तिः। सद्विद्यातत्त्वेऽहमहमिदमिदमिति भैरवस्यानुभवोऽयम्। फलतोऽहन्ताया वेदन्ताया वा प्राधान्यं नास्ति तद्यथाहन्तेदन्तयोस्तुल्यतैवास्ति। भूमिकायामस्यामहन्ताया इदन्तां चेदन्ताया अहन्तां च सततगमनत्वात्क्रियाशक्तेः प्राधान्यमिति॥३५४॥
Ṣaṭtriṁśattattvasandohe caturthaśloke śrīmadamṛtānandanātho jñānakriyāśaktisahite īśvarākhyacaturthatattvaṁ ca sadvidyākhyapañcamatattvaṁ ca varṇayati

Viśvaṁ pañcātpaśyanidantayā nikhilamīśvaro jātaḥ|
Sā bhavati śuddhavidyā yedantāhantayorabhedamatiḥ||4||

iti| Īśvaranāmakacaturthatattve bhairava etadanubhavatīdamahamityarthādviśvamidamahamiti| Phalato'trāhantāviṣaye viśvasya prādhānyam| Iha bhairavaḥ svātmanastena sṛṣṭamāścaryamālakṣyābhiplutaḥ| Yato bhūmikāyāmasyāṁ jagataḥ prādhānyaṁ tato jñānaśakteḥ pradhānatā| Sadvidyeti pañcamatattvamākhyāmyahaṁ na tu śuddhavidyeti yathā paṇḍitaiḥ kaiścitkṛtam| Kimiti| Yataḥ śuddhavidyā parabhairavasyānivāryecchārūpāpyarthāttasya svātantryaśaktiḥ| Sadvidyātattve'hamahamidamidamiti bhairavasyānubhavo'yam| Phalato'hantāyā vedantāyā vā prādhānyaṁ nāsti tadyathāhantedantayostulyataivāsti| Bhūmikāyāmasyāmahantāyā idantāṁ cedantāyā ahantāṁ ca satatagamanatvātkriyāśakteḥ prādhānyamiti||354||

"In the fourth stanza (caturtha-śloke) of Ṣaṭtriṁśattattvasandoha (ṣaṭtriṁśattattvasandohe), venerable Amṛtānandanātha (śrīmat-amṛtānandanāthaḥ) describes (varṇayati) the fourth category called Īśvara (īśvara-ākhya-caturtha-tattvam) and (ca... ca) the fifth category called Sadvidyā (sadvidyā-ākhya-pañcama-tattvam), accompanied by the Powers of Knowledge and Action (jñāna-kriyā-śakti-sahite):

«Afterward (paścāt), when He --the Supreme Lord-- sees (paśyan) the whole (nikhilam) universe (viśvam) as 'Idam' or 'This' (idantayā) --i.e. when 'Idam' predominates over 'Aham' or 'I'--, the Īśvara-tattva --the fourth category-- (īśvaraḥ) is born (jātaḥ). The Śuddhavidyā-tattva --the fifth category-- (śuddhavidyā) is (bhavati) that (sā) which (yā) (is characterized by) perception of unity (abheda-matiḥ) between the states of Aham or I-ness (and) Idam or This --the universe-- (idantā-ahantayoḥ... iti)».

In the fourth category called Īśvara (īśvara-nāmaka-caturtha-tattve), Bhairava (bhairavaḥ) experiences (anubhavati) this (etad): 'This (idam) (is) Me (aham iti)', that is (arthāt): 'This (idam) universe (viśvam) (is) Me (aham iti)'. As a result (phalatas), here (atra) the universe predominates (viśvasya prādhānyam) over Me (ahantā-viṣaye). Bhairava (bhairavaḥ) here (iha) (is) overwhelmed (abhiplutaḥ) while beholding (ālakṣya) the marvel (āścaryam) emitted (sṛṣṭam) by Himself (tena) from His own Self (sva-ātmanaḥ). As (yatas) at this stage (bhūmikāyām asyām) the universe predominates (jagataḥ prādhānyam), therefore (tatas) (there is) predominance (pradhānatā) of the Power of Knowledge (jñāna-śakteḥ). I (aham) call (ākhyāmi) the fifth category (pañcama-tattvam) 'Sadvidyā' (sadvidyā iti) and not (na tu) 'Śuddhavidyā' (śuddhavidyā iti), as (yathā) some scholars do (paṇḍitaiḥ kaiścid kṛtam). Why? (kim iti) Because (yatas) Śuddhavidyā (śuddhavidyā) is also the Irresistible Will (nivārya-icchā-rūpā api) of Parabhairava (para-bhairavasya), i.e. (arthāt) His (tasya) Power of Absolute Freedom (svātantrya-śaktiḥ). In the Sadvidyā category (sadvidyā-tattve), this (ayam) (is) the experience (anubhavaḥ) of Bhairava (bhairavasya): 'I (aham) (am) I (aham) (and) This (idam) (is) This (idam iti)'. Consequently (phalatas), there is no (na asti) predominance (prādhānyam) of I (ahantāyāḥ) or (vā... vā) This (idantāyāḥ), namely (tad-yathā), there is (asti) an equilibrium (tulyatā eva) between I and This (ahantā-idantayoḥ). Since at this stage there is a constant movement from I to This and from This to I (bhūmikāyām asyām ahantāyāḥ idantām ca idantāyāḥ ahantām ca satata-gamanatvāt), the Power of Action predominates (kriyā-śakteḥ prādhānyam iti)"||354||


साधकः पृष्टवान् - गुरो त्रिकमुख्यमतानां विषये त्वया व्याख्याप्रवर्तनात्प्राङ्ममैकसंशयः। जानाम्यहं यत्त्वमेतत्पूर्वकाले व्याख्याः परन्तु यत्त्वं पुनर्मह्यमेतद्व्याख्यासि तद्रोचयेयमहम् - शिवनामकभैरवस्य च परमशिवनामकपरभैरवस्य च मध्ये को विशेष इति। गुरुः पुनः साधकायैतद्व्याख्यातुमङ्गीकृतवान्। तस्मा एतत्सोऽवक् - परभैरवः स्पष्टं भैरवोऽस्ति तयोस्तु सूक्ष्मान्तरं भवति। प्रथमं यथा मया पूर्वोक्तम् - परभैरवः शिवशक्तिमयोऽर्थाद्भैरवभैरवीमयः। भैरवः प्रथमतत्त्वे निवसन्निखिलेन च विश्वोत्तीर्णः। भैरवश्च न कदाचित्काञ्चिद्विकृतिं व्रजति भैरव्याश्च स नैव कदाचित्काञ्चिद्दिव्यक्रीडां भजते। अस्य कोऽर्थः। यस्मिन्कस्मिंश्चित्प्रकारे नरे भैरवी व्यवहरति तेन सर्वेण भैरवोऽखिलेनानुपहतः। अत एव त्वन्मोक्षसमये त्वमवगच्छसि यत्तव स्वभावो न कदाचिद्विकृतो मिषतां संवत्सराणां सर्वेषां येषु नरः स्वशरीरे न्यवसदित्यादिप्रकारेण। भैरवो दुःखातीतो यच्च स न कदाचन तप्यते। त्वं यदि महेश्वरात्साहाय्यमिच्छसि तर्हि त्वं न तस्मिन्भैरवं प्रार्थयेथा यतः स नापि जानाति यत्त्वमसि। परभैरवस्य तु भैरवभैरव्यात्मकत्वात्स न केवलं विश्वोत्तीर्णो विश्वमयोऽपि। किमिति। यतो हि भैरवो विश्वोत्तीर्णो भैरवी च विश्वमयी। अत एव यदि त्वं महेश्वरात्साहाय्यमिच्छसि तर्हि त्वं प्रार्थयेथास्तस्मिन्परभैरवं यस्य भैरवी शक्तिनामकापि सर्वत्र कर्णयुता। कोऽपि चेद्घोरतमे नरके दुःखमनुभवंस्त्राहि त्राहीत्युत्क्रोशंश्च तदा परभैरवस्तं श्रोष्यति स च यथेष्टं तं दुःखान्मोचयिष्यति। अनेनालम्। अधुनाहं त्रिकमुख्यमतानि विवृण्वन्नास इति॥३५५॥
Sādhakaḥ pṛṣṭavān - Guro trikamukhyamatānāṁ viṣaye tvay