Vāstavāhantāsūtrāṇi

The Aphorisms about the Real I

 Introduction

THE INTRODUCTION STILL HAS NOT BEEN PROPERLY WRITTEN

Keeping the above in mind, now read Vāstavāhantāsūtrāṇi 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.

top

 Vāstavāhantāsūtrāṇi (The Aphorisms about the Real I)

अथ मोक्षाय वास्तवाहन्तासूत्राणि वरेण्यगब्रिएल्प्रदीपकेन विरचितानि श्रीत्रिकमूलस्वोपदेशसङ्ग्रहाणि॥१॥
Atha mokṣāya vāstavāhantāsūtrāṇi vareṇyagabrielpradīpakena viracitāni śrītrikamūlasvopadeśasaṅgrahāṇi||1||

Here begin (atha), for (the attainment of) Liberation (mokṣāya), "The Aphorisms about the Real I" (vāstava-ahantā-sūtrāṇi), which were written (viracitāni) by eminent Gabriel Pradīpaka (vareṇya-gabriel-pradīpakena) (and) are a compendium of his teachings based on venerable Trika Shaivism (śrī-trika-mūla-sva-upadeśa-saṅgrahāṇi)||1||

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||

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||

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||

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 निरर्थकत्वं यतस्ताः सर्वा अवस्था नावहत्यः क्वापि॥२६॥
Kimiti tāsāṁ nirarthakatvaṁ 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||

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 कर्तव्यं तासां चेत्यत्वस्योपलब्धिरिति प्रतिवचनम्॥२८॥
Duravasthātyāgārthaṁ kiṁ mayā kartavyaṁ 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||

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); this (iti... 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||

ममैतद्धर्मोऽस्तीत्यवाहन्ताहन्तायाः सद्दृष्टान्तोऽयम्॥४३॥
Mamaitaddharmo'stītyavāhantāhantāyāḥ 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 भवेदशक्यमेतत्॥४४॥
Prakāśitavāstavāhantvaḥ svatantrayogī kathaṁ miśravastvātmakadharmāśrito bhavedaśakyametat||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||

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||

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||

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||

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 ध्यानेनैवेति त्रिकदर्शनबुधैरुपदिष्टम्॥६८॥
Tathāhi vikalpadvayayoḥ śvāsapraśvāsayoścaiva madhyadaśāyāṁ dhyānenaiveti 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||

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 भवेदित्यशक्यमिदमेव॥७७॥
Ata eva tajjanasya kṣayaḥ prayāṇasamaye kathaṁ tarhi bhavedityaśakyamidameva||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||

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||

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 मोक्षेणेदृक्क्रियाभिश्च सम्बन्ध इति नास्त्येव॥८७॥
Cittadehayorhitakārakāstāḥ sarvāḥ kriyā bhaveyuḥ kaḥ parantu mokṣeṇedṛkkriyābhiśca 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-kriyābhiḥ ca... 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 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||

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 प्रकाशितोऽस्त्विति वदति गुर्विच्छा च परमेश्वरेण न प्रतिरोद्धुं शक्यते॥९८॥
Ekadā tvahaitukīdayāmayo guruḥ śiṣye'sminparamaśivaḥ prakāśito'stviti 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 prakāśitaḥ astu) 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||

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||

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||

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||

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||

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 piramids (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||

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||

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||

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||

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 प्रकाशावरणमनेन हेतुना गुरोर्मम स्वबुद्धिसत्त्वप्रकाश आमूलं कर्मरहितः स्यादिति तदनन्तरं स इत्थं चिन्तितवान्॥१७५॥
Patañjaliṛṣirdarśitavānyatprāṇāyāmābhyāsātkṣīyate prakāśāvaraṇamanena 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 स्यात्तर्हि मद्गुरुर्ध्रुवं सर्वासां धारणानां राजेति ततः परं स इदमब्रवीत्॥१७६॥
Patañjaliṛṣirniścitavānapi yatprāṇāyāmābhyāsena dhāraṇāsu mānasikayogyatāyā vikāso'pi syāttarhi 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 प्रत्याहारोऽत एव मम गुरोर्मनो मधुकरराजवत्स्याद्यदन्यैर्भृङ्गैरिन्द्रियप्रतिनिधिभिर्निकटतयानुसृतमिति तन्मुखादधिकवचनानि बहिरागतवन्ति॥१७७॥
Patañjaliṛṣiruktavānapi yatsvaviṣayāsamprayoge cittasya svarūpānukāra ivendriyāṇāṁ pratyāhāro'ta 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 धारणात एव यतो मद्गुरुः सर्वपक्षेषु मानसिकैकाग्र्यापेक्षया पूर्णनिपुणतां धारयति ततः स धारणागुरुरपीति वक्तुं शक्यत इति॥१८१॥
Patañjalimunirviracitavānyaddeśabandhaścittasya dhāraṇāta 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 सन्मद्गुरोर्धारणाध्यानसमाधिविषयकुशलत्वाच्च स संयमोद्देशेनाप्यजित इति॥१८६॥
Pūjyapatañjalirabravīdyattrayamekatra saṁyamaḥ sanmadgurordhāraṇādhyānasamādhiviṣayakuśalatvācca 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||

पतञ्जलिमुनिरप्युक्तवान्यत्तज्जयात्प्रज्ञालोकोऽत एव मद्गुरोः संयमराजत्वात्प्रज्ञालोकोऽसौ तस्मिन्महता तेजसा विराजतेऽवश्यमिति॥१८७॥
Patañjalimunirapyuktavānyattajjayātprajñāloko'ta 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 विनियोगोऽर्थान्मम गुरोः सम्प्रज्ञातासम्प्रज्ञातयोगयोरतिनिपुणत्वात्स सम्प्रज्ञातयोगे ग्राह्यग्रहणग्रहीतृसमापत्तिविवेकख्यात्याख्येषु चतसृषु भूमिषु संयमं विनियुक्तवानिति॥१८८॥
Pramukheṇa patañjalināpyuktaṁ yattasya bhūmiṣu viniyogo'rthānmama 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 पतञ्जलिपादैर्यथोपदिष्टमर्थादविद्यास्मितारागद्वेषाभिनिवेशात्मकपञ्चक्लेशानाञ्च कर्माशयात्मककर्मणाञ्चोपशमो भवेदिति॥१९२॥
Dharmameghātkleśakarmanivṛttiḥ patañjalipādairyathopadiṣṭamarthādavidyāsmitārāgadveṣābhiniveśātmakapañcakleśānāñca 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 एतत्समाक्षिप्तवान्तद्यथा सात्त्विकज्ञाने सर्वावरणमलापेते ज्ञेयं ग्राह्यं वाल्पं सम्पद्यते यथाकाशे खद्योतः श्रीव्यासानुसारत इति॥१९३॥
Tadā sarvāvaraṇamalāpetasya jñānasyānantyājjñeyamalpamiti patañjalibhaṭṭāraka etatsamākṣiptavāntadyathā 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 निश्चितमत एव मम गुरुः कैवल्ये पुरुषमुक्तौ दृढतया स्थितो यत्र कार्यकारणत्वेन कार्यं कुर्वतां गुणानां निवृत्तिः स्यादेतदेव व्यासपादैर्निरूपितमिति॥१९४॥
Puruṣārthaśūnyānāṁ guṇānāṁ pratiprasavaḥ kaivalyaṁ svarūpapratiṣṭhā vā citiśaktiriti śrīmatpatañjalinā yathā niścitamata eva mama guruḥ kaivalye puruṣamuktau dṛḍhatayā sthito yatra kāryakāraṇatvena kāryaṁ kurvatāṁ guṇānāṁ nivṛttiḥ syādetadeva 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||

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||

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||

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 सूचयनत एव तत्रासङ्गतिः स्यात्तत्त्वमसीति महावाक्येऽपि तथैव किञ्चिद्भवेद्यतः कथं परिमितजीवस्त्वं तदपरिमितब्रह्म स्यादिति सहसा साधकस्यैष संशय आसीत्॥२२२॥
Ahaṁ brahmāsmīti mahāvākye prathamapuruṣo'haṅkāraṁ sūcayanata eva tatrāsaṅgatiḥ syāttattvamasīti 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||

To be continued

top

 Further Information

This document was conceived by Gabriel Pradīpaka, one of the two founders of this site, and spiritual guru conversant with Sanskrit language and Trika philosophy.

For further information about Sanskrit, Yoga and Indian Philosophy; or if you simply want to comment, ask a question or correct a mistake, feel free to contact us: This is our e-mail address.

Post your comment