ज्ञानार्णव-तन्त्रम्
jñānārṇava-tantram
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chapter-1
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गणेशनन्दिचण्डेशसुरेन्द्रपरिवारित ।
सर्ववन्द्य गणाधीश किं त्वया जप्यते सदा ॥१॥
सर्ववन्द्य गणाधीश किं त्वया जप्यते सदा ॥१॥
1. gaṇeśanandicaṇḍeśasurendraparivārita ,
sarvavandya gaṇādhīśa kiṁ tvayā japyate sadā.
sarvavandya gaṇādhīśa kiṁ tvayā japyate sadā.
1.
gaṇeśanandicaṇḍeśasurendraparivārita
sarvavandya gaṇādhīśa kiṃ tvayā japyate sadā
sarvavandya gaṇādhīśa kiṃ tvayā japyate sadā
1.
gaṇeśanandicaṇḍeśasurendraparivārita
sarvavandya gaṇādhīśa tvayā kiṃ sadā japyate
sarvavandya gaṇādhīśa tvayā kiṃ sadā japyate
1. O Lord, you who are surrounded by Ganesha, Nandi, Caṇḍeśa, and the lord of the gods (Indra), you who are revered by all and who are the lord of the hosts, what do you constantly recite in japa?
अक्षमालेति किं नाम संशयो मे हृदि स्थितः ।
शब्दातीतं परं ब्रह्म त्वमेव परमार्थवित् ॥२॥
शब्दातीतं परं ब्रह्म त्वमेव परमार्थवित् ॥२॥
2. akṣamāleti kiṁ nāma saṁśayo me hṛdi sthitaḥ ,
śabdātītaṁ paraṁ brahma tvameva paramārthavit.
śabdātītaṁ paraṁ brahma tvameva paramārthavit.
2.
akṣamālā iti kiṃ nāma saṃśayo me hṛdi sthitaḥ
śabdātītaṃ paraṃ brahma tvam eva paramārthavit
śabdātītaṃ paraṃ brahma tvam eva paramārthavit
2.
iti akṣamālā kiṃ nāma saṃśayaḥ me hṛdi sthitaḥ
śabdātītaṃ paraṃ brahma tvam eva paramārthavit
śabdātītaṃ paraṃ brahma tvam eva paramārthavit
2. O you who know the ultimate truth, what is this name akṣamālā? A doubt rests in my heart. You alone are the supreme absolute (brahman), which transcends all words.
कथयाऽऽनन्दनिष्यन्दसान्द्रमानसनिश्चयात् ।
कथयामि वरारोहे यन्मया जप्यते सदा ॥३॥
कथयामि वरारोहे यन्मया जप्यते सदा ॥३॥
3. kathayā''nandaniṣyandasāndramānasaniścayāt ,
kathayāmi varārohe yanmayā japyate sadā.
kathayāmi varārohe yanmayā japyate sadā.
3.
kathaya ānandaniṣyandasāndramānasaniścayāt
kathayāmi varārohe yat mayā japyate sadā
kathayāmi varārohe yat mayā japyate sadā
3.
varārohe ānandaniṣyandasāndramānasaniścayāt
kathaya yat mayā sadā japyate tat kathayāmi
kathaya yat mayā sadā japyate tat kathayāmi
3. O beautiful-haired one, because of your mind being deeply immersed in the overflowing stream of bliss, tell me, and I will tell you what I always recite as a mantra.
अकारादिक्षकारान्ता मातृका पीठरूपिणी ।
चतुर्दशस्वरोपेता बिन्दुत्रयविभूषिता ॥४॥
चतुर्दशस्वरोपेता बिन्दुत्रयविभूषिता ॥४॥
4. akārādikṣakārāntā mātṛkā pīṭharūpiṇī ,
caturdaśasvaropetā bindutrayavibhūṣitā.
caturdaśasvaropetā bindutrayavibhūṣitā.
4.
akārādi kṣakārāntā mātṛkā pīṭharūpiṇī
caturdaśasvaropetā binduprayavibhūṣitā
caturdaśasvaropetā binduprayavibhūṣitā
4.
akārādikṣakārāntā mātṛkā pīṭharūpiṇī
caturdaśasvaropetā binduprayavibhūṣitā (asti)
caturdaśasvaropetā binduprayavibhūṣitā (asti)
4. The mātṛkā (matrix of sounds), extending from the letter a to kṣa, serves as the seat and form (of the goddess). It is endowed with fourteen vowels and adorned with three bindus.
अनुस्वारेण देवेशि बिन्दुनैकेन मण्डिता ।
विसर्गेण च बिन्दुभ्यां संलग्नाभ्यां विराजिता ॥५॥
विसर्गेण च बिन्दुभ्यां संलग्नाभ्यां विराजिता ॥५॥
5. anusvāreṇa deveśi bindunaikena maṇḍitā ,
visargeṇa ca bindubhyāṁ saṁlagnābhyāṁ virājitā.
visargeṇa ca bindubhyāṁ saṁlagnābhyāṁ virājitā.
5.
anusvāreṇa deveśi bindunaikena maṇḍitā
visargeṇa ca bindubhyāṃ saṃlagnābhyāṃ virājitā
visargeṇa ca bindubhyāṃ saṃlagnābhyāṃ virājitā
5.
deveśi anusvāreṇa ekena bindunā maṇḍitā,
ca visargeṇa saṃlagnābhyāṃ dvābhyāṃ bindubhyāṃ virājitā
ca visargeṇa saṃlagnābhyāṃ dvābhyāṃ bindubhyāṃ virājitā
5. O goddess, it is adorned with a single anusvāra and brilliantly illuminated by a visarga consisting of two joined bindus.
कलामण्डलमाख्यातं शक्तिरूपं महेश्वरि ।
ककारादिक्षकारान्ता वर्णास्तु शिवरूपिणः ॥६॥
ककारादिक्षकारान्ता वर्णास्तु शिवरूपिणः ॥६॥
6. kalāmaṇḍalamākhyātaṁ śaktirūpaṁ maheśvari ,
kakārādikṣakārāntā varṇāstu śivarūpiṇaḥ.
kakārādikṣakārāntā varṇāstu śivarūpiṇaḥ.
6.
kalāmaṇḍalamākhyātaṃ śaktirūpaṃ maheśvari
kakārādikṣakarāntā varṇāstu śivarūpiṇaḥ
kakārādikṣakarāntā varṇāstu śivarūpiṇaḥ
6.
maheśvari,
kalāmaṇḍalam ākhyātaṃ śaktirūpaṃ,
ca kakārādikṣakarāntā varṇāḥ śivarūpiṇaḥ
kalāmaṇḍalam ākhyātaṃ śaktirūpaṃ,
ca kakārādikṣakarāntā varṇāḥ śivarūpiṇaḥ
6. O great goddess, the circle of letters is known to be the form of śakti, and the phonemes beginning with ka and ending with kṣa are of the nature of Śiva.
व्यञ्जनत्वात्सदाऽऽनन्देनोच्चारसहिता यतः ।
उच्चरेत्स्वरसंभिन्नांस्तदा देवि न संशयः ॥७॥
उच्चरेत्स्वरसंभिन्नांस्तदा देवि न संशयः ॥७॥
7. vyañjanatvātsadā''nandenoccārasahitā yataḥ ,
uccaretsvarasaṁbhinnāṁstadā devi na saṁśayaḥ.
uccaretsvarasaṁbhinnāṁstadā devi na saṁśayaḥ.
7.
vyañjanatvātsadānanodenuccārasahitā yataḥ
uccaretsvarasaṃbhinnāṃstadā devi na saṃśayaḥ
uccaretsvarasaṃbhinnāṃstadā devi na saṃśayaḥ
7.
yataḥ vyañjanatvāt sadā ānandena uccārasahitāḥ (santi),
tasmāt svara-saṃbhinnān uccaret,
devi,
na saṃśayaḥ
tasmāt svara-saṃbhinnān uccaret,
devi,
na saṃśayaḥ
7. Because consonants are always endowed with utterance along with ānanda, one should pronounce them combined with vowels, O goddess - there is no doubt about this.
पञ्चाशद्वर्णरूपेण शब्दाख्यं वस्तु सुव्रते ।
अकारः प्रथमो देवि क्षकारोऽन्तिम इष्यते ॥८॥
अकारः प्रथमो देवि क्षकारोऽन्तिम इष्यते ॥८॥
8. pañcāśadvarṇarūpeṇa śabdākhyaṁ vastu suvrate ,
akāraḥ prathamo devi kṣakāro'ntima iṣyate.
akāraḥ prathamo devi kṣakāro'ntima iṣyate.
8.
pañcāśadvarṇarūpeṇa śabdākhyaṃ vastu suvrate
akāraḥ prathamo devi kṣakaro antimam iṣyate
akāraḥ prathamo devi kṣakaro antimam iṣyate
8.
suvrate devi pañcāśadvarṇarūpeṇa śabdākhyaṃ vastu prathamaḥ akāraḥ,
antimam kṣakaraḥ iṣyate
antimam kṣakaraḥ iṣyate
8. O observant one, O goddess, the reality known as sound manifests in the form of the fifty letters, where 'a' is considered the first and 'kṣa' the last.
अक्षमालेति विख्याता मातृका वर्णरूपिणी ।
शब्दब्रह्मस्वरूपेयं शब्दातीतं तु जप्यते ॥९॥
शब्दब्रह्मस्वरूपेयं शब्दातीतं तु जप्यते ॥९॥
9. akṣamāleti vikhyātā mātṛkā varṇarūpiṇī ,
śabdabrahmasvarūpeyaṁ śabdātītaṁ tu japyate.
śabdabrahmasvarūpeyaṁ śabdātītaṁ tu japyate.
9.
akṣamālā iti vikhyātā mātṛkā varṇarūpiṇī
śabdabrahmasvarūpā iyam śabdātītam tu japyate
śabdabrahmasvarūpā iyam śabdātītam tu japyate
9.
iyam mātṛkā varṇarūpiṇī śabdabrahmasvarūpā akṣamālā iti vikhyātā,
tu śabdātītam japyate
tu śabdātītam japyate
9. This mātṛkā, whose form consists of letters and whose essence is śabdabrahman, is renowned as akṣamālā, and that which transcends sound is recited in japa.
शब्दातीतं परं धाम गणनारहितं सदा ।
आत्मस्वरूपं जानीहि हंसस्तु परमेश्वरः ॥१०॥
आत्मस्वरूपं जानीहि हंसस्तु परमेश्वरः ॥१०॥
10. śabdātītaṁ paraṁ dhāma gaṇanārahitaṁ sadā ,
ātmasvarūpaṁ jānīhi haṁsastu parameśvaraḥ.
ātmasvarūpaṁ jānīhi haṁsastu parameśvaraḥ.
10.
śabdātītaṃ paraṃ dhāma gaṇanārahitaṃ sadā
ātmasvarūpaṃ jānīhi haṃsaḥ tu parameśvaraḥ
ātmasvarūpaṃ jānīhi haṃsaḥ tu parameśvaraḥ
10.
śabdātītaṃ paraṃ dhāma gaṇanārahitaṃ sadā ātmasvarūpaṃ jānīhi,
haṃsaḥ tu parameśvaraḥ (bhavati)
haṃsaḥ tu parameśvaraḥ (bhavati)
10. Know the true nature of the self to be the supreme abode, beyond words, devoid of calculations, and eternal - for the haṃsa is indeed the supreme lord.
अस्मिन्नेव परे तत्त्वे बिन्दुत्रयविभूषिते ।
मातृकासंपुटत्वेन संस्थितं व्यक्तिमागतम् ॥११॥
मातृकासंपुटत्वेन संस्थितं व्यक्तिमागतम् ॥११॥
11. asminneva pare tattve bindutrayavibhūṣite ,
mātṛkāsaṁpuṭatvena saṁsthitaṁ vyaktimāgatam.
mātṛkāsaṁpuṭatvena saṁsthitaṁ vyaktimāgatam.
11.
asmin eva pare tattve binduprayavibhūṣite
mātṛkāsaṃpuṭatvena saṃsthitaṃ vyaktim āgatam
mātṛkāsaṃpuṭatvena saṃsthitaṃ vyaktim āgatam
11.
asmin eva pare tattve bindu-traya-vibhūṣite
mātṛkā-saṃpuṭatvena saṃsthitaṃ vyaktim āgatam (bhavati)
mātṛkā-saṃpuṭatvena saṃsthitaṃ vyaktim āgatam (bhavati)
11. In this very supreme reality, which is adorned with three bindus, established through the enclosure of the mātṛkās, it has attained manifestation.
बिन्दुत्रयं प्रवक्ष्यामि बीजरूपं वरानने ।
हकारं बिन्दुरूपेण ब्रह्माणं विद्धि पार्वति ॥१२॥
हकारं बिन्दुरूपेण ब्रह्माणं विद्धि पार्वति ॥१२॥
12. bindutrayaṁ pravakṣyāmi bījarūpaṁ varānane ,
hakāraṁ bindurūpeṇa brahmāṇaṁ viddhi pārvati.
hakāraṁ bindurūpeṇa brahmāṇaṁ viddhi pārvati.
12.
bindutrayaṃ pravakṣyāmi bījarūpaṃ varānane
hakāraṃ bindurūpeṇa brahmāṇaṃ viddhi pārvati
hakāraṃ bindurūpeṇa brahmāṇaṃ viddhi pārvati
12.
he varānane! bindu-trayaṃ bīja-rūpaṃ pravakṣyāmi,
hakāraṃ bindu-rūpeṇa brahmāṇaṃ viddhi pārvati
hakāraṃ bindu-rūpeṇa brahmāṇaṃ viddhi pārvati
12. O beautiful-faced Pārvatī, I will declare the triad of bindus which are in the form of the seed. Know the letter ha to be Brahmā in the form of bindu.
सकारः सर्गबिन्दुभ्यां हरिश्चाहं सुरेश्वरि ।
अविनाभावसंस्थानाल्लोके हरिहराविति ॥१३॥
अविनाभावसंस्थानाल्लोके हरिहराविति ॥१३॥
13. sakāraḥ sargabindubhyāṁ hariścāhaṁ sureśvari ,
avinābhāvasaṁsthānālloke hariharāviti.
avinābhāvasaṁsthānālloke hariharāviti.
13.
sakāraḥ sargabindubhyām hariḥ ca aham sureśvari
avinābhāvasaṃsthānāt loke hariharau iti
avinābhāvasaṃsthānāt loke hariharau iti
13.
sureśvari,
sakāraḥ sargabindubhyām hariḥ ca aham loke avinābhāvasaṃsthānāt iti hariharau
sakāraḥ sargabindubhyām hariḥ ca aham loke avinābhāvasaṃsthānāt iti hariharau
13. O goddess of the gods, the letter sa, along with the creation dot (sarga-bindu), is Hari and I (Hara), and because of their inseparable coexistence in the world, they are known as Hari-Hara.
ब्रह्मबिन्दुर्महेशानि वामा शक्तिनीगद्यते ।
विश्वं वमति यस्मात्तद्वामेयं परिकीतीता ॥१४॥
विश्वं वमति यस्मात्तद्वामेयं परिकीतीता ॥१४॥
14. brahmabindurmaheśāni vāmā śaktinīgadyate ,
viśvaṁ vamati yasmāttadvāmeyaṁ parikītītā.
viśvaṁ vamati yasmāttadvāmeyaṁ parikītītā.
14.
brahmabinduḥ maheśāni vāmā śaktiḥ nīgadyate
viśvam vamati yasmāt tat vāmā iyam parikīrtitā
viśvam vamati yasmāt tat vāmā iyam parikīrtitā
14.
maheśāni,
brahmabinduḥ vāmā śaktiḥ nigadyate.
yasmāt viśvam vamati,
tat iyam vāmā parikīrtitā
brahmabinduḥ vāmā śaktiḥ nigadyate.
yasmāt viśvam vamati,
tat iyam vāmā parikīrtitā
14. O Maheshani, the brahma-bindu is called the vāmā energy. Because she vomits forth (emits) the universe, this female energy is celebrated as Vāmā.
ज्येष्ठा तु वैष्णवी शक्तिः पालयन्ती जगत्त्रयम् ।
ततो रौद्री ग्रसन्ती तु क्रमेण परमेश्वरी ॥१५॥
ततो रौद्री ग्रसन्ती तु क्रमेण परमेश्वरी ॥१५॥
15. jyeṣṭhā tu vaiṣṇavī śaktiḥ pālayantī jagattrayam ,
tato raudrī grasantī tu krameṇa parameśvarī.
tato raudrī grasantī tu krameṇa parameśvarī.
15.
jyeṣṭhā tu vaiṣṇavī śaktiḥ pālayantī jagattrayam
tataḥ raudrī grasantī tu krameṇa parameśvarī
tataḥ raudrī grasantī tu krameṇa parameśvarī
15.
tu jyeṣṭhā vaiṣṇavī śaktiḥ jagat-trayam pālayantī,
tataḥ raudrī parameśvarī ca krameṇa grasantī
tataḥ raudrī parameśvarī ca krameṇa grasantī
15. Next, the eldest Vaiṣṇavi energy sustains the three worlds, and thereafter the fierce Raudrī supreme goddess successively devours them.
एवं बिन्दुत्रयं विद्धि गुणत्रयविभूषितम् ।
बिन्दुशब्देन शून्यं तु तथाऽपि गुणसूचकम् ॥१६॥
बिन्दुशब्देन शून्यं तु तथाऽपि गुणसूचकम् ॥१६॥
16. evaṁ bindutrayaṁ viddhi guṇatrayavibhūṣitam ,
binduśabdena śūnyaṁ tu tathā'pi guṇasūcakam.
binduśabdena śūnyaṁ tu tathā'pi guṇasūcakam.
16.
evaṃ bindutrayaṃ viddhi guṇatrayavibhūṣitam
binduśabdena śūnyaṃ tu tathā api guṇasūcakam
binduśabdena śūnyaṃ tu tathā api guṇasūcakam
16.
viddhi evaṃ guṇatrayavibhūṣitam bindutrayam
tu binduśabdena śūnyam tathā api guṇasūcakam
tu binduśabdena śūnyam tathā api guṇasūcakam
16. Know thus that the three bindus are adorned with the three guṇas, and although the word bindu means void, it nevertheless indicates the guṇas.
इच्छाज्ञानक्रियारूपं भूर्भुवःस्वःस्वरूपकम् ।
पुरत्रयात्मकं विद्धि तत्त्वत्रयमयं प्रिये ॥१७॥
पुरत्रयात्मकं विद्धि तत्त्वत्रयमयं प्रिये ॥१७॥
17. icchājñānakriyārūpaṁ bhūrbhuvaḥsvaḥsvarūpakam ,
puratrayātmakaṁ viddhi tattvatrayamayaṁ priye.
puratrayātmakaṁ viddhi tattvatrayamayaṁ priye.
17.
icchājñānakriyārūpaṃ bhūrbhuvaḥsvaḥsvarūpakam
puratrayātmakaṃ viddhi tattvatrayamayaṃ priye
puratrayātmakaṃ viddhi tattvatrayamayaṃ priye
17.
priye viddhi icchājñānakriyārūpam
bhūrbhuvaḥsvaḥsvarūpakam puratrayātmakam tattvatrayamayam
bhūrbhuvaḥsvaḥsvarūpakam puratrayātmakam tattvatrayamayam
17. O beloved, know it to be in the form of will, knowledge, and action, having the nature of bhūr bhuvaḥ svaḥ, constituting the three cities, and consisting of the three tattvas.
बिन्दुत्रये महेशानि सर्वमेतत्प्रतिष्ठितम् ।
अम्बिकाबिन्दुभिर्देवि गुणत्रयपरम्परा ॥१८॥
अम्बिकाबिन्दुभिर्देवि गुणत्रयपरम्परा ॥१८॥
18. bindutraye maheśāni sarvametatpratiṣṭhitam ,
ambikābindubhirdevi guṇatrayaparamparā.
ambikābindubhirdevi guṇatrayaparamparā.
18.
bindutraye maheśāni sarvam etat pratiṣṭhitam
ambikābindubhir devi guṇatrayaparamparā
ambikābindubhir devi guṇatrayaparamparā
18.
maheśāni devi sarvam etat bindutraye
pratiṣṭhitam guṇatrayaparamparā ambikābindubhiḥ
pratiṣṭhitam guṇatrayaparamparā ambikābindubhiḥ
18. O great lady, O goddess, all this is established in the three bindus, which are the lineage of the three guṇas through the bindus of Ambikā.
जाग्रत्स्वप्नसुषुप्तिश्च बिन्दुत्रयभवा शिवे ।
जाग्रत्सत्त्वगुणा ज्ञेया केवलं शक्तिरूपिणी ॥१९॥
जाग्रत्सत्त्वगुणा ज्ञेया केवलं शक्तिरूपिणी ॥१९॥
19. jāgratsvapnasuṣuptiśca bindutrayabhavā śive ,
jāgratsattvaguṇā jñeyā kevalaṁ śaktirūpiṇī.
jāgratsattvaguṇā jñeyā kevalaṁ śaktirūpiṇī.
19.
jāgratsvapnasuṣuptiś ca bindutrayabhavā śive
jāgratsattvaguṇā jñeyā kevalaṃ śaktirūpiṇī
jāgratsattvaguṇā jñeyā kevalaṃ śaktirūpiṇī
19.
śive jāgratsvapnasuṣuptiḥ ca bindutrayabhavā,
jāgrat sattvaguṇā jñeyā,
kevalaṃ śaktirūpiṇī
jāgrat sattvaguṇā jñeyā,
kevalaṃ śaktirūpiṇī
19. O Shiva, waking, dreaming, and deep sleep originate from the three bindus. Waking is known to possess the quality of sattva and is purely of the nature of power (śakti).
मनोव्यावृत्तिविस्तारा दुःखदोषाभिलाषिणी ।
शिवरूपा सुषुप्तिस्तु सर्वव्यावृत्तिहारिणी ॥२०॥
शिवरूपा सुषुप्तिस्तु सर्वव्यावृत्तिहारिणी ॥२०॥
20. manovyāvṛttivistārā duḥkhadoṣābhilāṣiṇī ,
śivarūpā suṣuptistu sarvavyāvṛttihāriṇī.
śivarūpā suṣuptistu sarvavyāvṛttihāriṇī.
20.
manovyāvṛttivistārā duḥkhadoṣābhilāṣiṇī
śivarūpā suṣuptis tu sarvavyāvṛttihāriṇī
śivarūpā suṣuptis tu sarvavyāvṛttihāriṇī
20.
tu suṣuptiḥ manovyāvṛttivistārā,
duḥkhadoṣābhilāṣiṇī,
śivarūpā,
sarvavyāvṛttihāriṇī
duḥkhadoṣābhilāṣiṇī,
śivarūpā,
sarvavyāvṛttihāriṇī
20. Deep sleep, however, is the expansion of mental withdrawal, desirous of the faults of sorrow, possessing the form of Shiva, and removing all withdrawals.
देहधर्मपरित्यक्ता शिवतत्त्वस्वरूपिणी ।
तमोगुणमयी कर्म ग्रसन्ती मोक्षरूपिणी ॥२१॥
तमोगुणमयी कर्म ग्रसन्ती मोक्षरूपिणी ॥२१॥
21. dehadharmaparityaktā śivatattvasvarūpiṇī ,
tamoguṇamayī karma grasantī mokṣarūpiṇī.
tamoguṇamayī karma grasantī mokṣarūpiṇī.
21.
dehadharmaparityaktā śivatattvasvarūpiṇī
tamoguṇamayī karma grasanti mokṣarūpiṇī
tamoguṇamayī karma grasanti mokṣarūpiṇī
21.
dehadharmaparityaktā,
śivatattvasvarūpiṇī,
tamoguṇamayī,
karma grasanti,
mokṣarūpiṇī
śivatattvasvarūpiṇī,
tamoguṇamayī,
karma grasanti,
mokṣarūpiṇī
21. (It is) free from the attributes of the body, having the intrinsic nature of the reality of Shiva, consisting of the quality of darkness (tamas), devouring karma, and having the nature of liberation.
सुषुप्त्यन्ते जागरादौ स्वप्नावस्था रजोमयी ।
उभयैर्लक्षणैर्युक्ता तृष्णालक्षणलक्षिता ॥२२॥
उभयैर्लक्षणैर्युक्ता तृष्णालक्षणलक्षिता ॥२२॥
22. suṣuptyante jāgarādau svapnāvasthā rajomayī ,
ubhayairlakṣaṇairyuktā tṛṣṇālakṣaṇalakṣitā.
ubhayairlakṣaṇairyuktā tṛṣṇālakṣaṇalakṣitā.
22.
suṣuptyante jāgarādau svapnāvasthā rajomayī
ubhayair lakṣaṇair yuktā tṛṣṇālakṣaṇa lakṣitā
ubhayair lakṣaṇair yuktā tṛṣṇālakṣaṇa lakṣitā
22.
suṣuptyante jāgarādau ca rajomayī svapnāvasthā
ubhayair lakṣaṇair yuktā tṛṣṇālakṣaṇa lakṣitā
ubhayair lakṣaṇair yuktā tṛṣṇālakṣaṇa lakṣitā
22. At the end of deep sleep and at the beginning of waking, the state of dream is characterized by the quality of rajas, endowed with the characteristics of both, and marked by the sign of desire.
अवस्थात्रयमेतत्तु कथितं बिन्दुसंभवम् ।
एतस्मिन्बैन्दवे ज्ञाते तुर्यावस्थां शृणु प्रिये ॥२३॥
एतस्मिन्बैन्दवे ज्ञाते तुर्यावस्थां शृणु प्रिये ॥२३॥
23. avasthātrayametattu kathitaṁ bindusaṁbhavam ,
etasminbaindave jñāte turyāvasthāṁ śṛṇu priye.
etasminbaindave jñāte turyāvasthāṁ śṛṇu priye.
23.
avasthātrayam etat tu kathitaṃ bindusaṃbhavam
etasmin baindave jñāte turyāvasthāṃ śṛṇu priye
etasmin baindave jñāte turyāvasthāṃ śṛṇu priye
23.
etat tu avasthātrayam bindusaṃbhavam kathitam
etasmin baindave jñāte turyāvasthāṃ śṛṇu priye
etasmin baindave jñāte turyāvasthāṃ śṛṇu priye
23. This triad of states has thus been described as originating from the bindu. Once this bindu-related state is known, hear about the turya state, O beloved one.
निद्रादौ जागरस्यान्ते स्फुरत्तामात्रलक्षणा ।
अवस्था पूर्णतां प्राप्ता तुर्यावस्था परा कला ॥२४॥
अवस्था पूर्णतां प्राप्ता तुर्यावस्था परा कला ॥२४॥
24. nidrādau jāgarasyānte sphurattāmātralakṣaṇā ,
avasthā pūrṇatāṁ prāptā turyāvasthā parā kalā.
avasthā pūrṇatāṁ prāptā turyāvasthā parā kalā.
24.
nidrādau jāgarasyānte sphurattāmātralakṣaṇā
avasthā pūrṇatāṃ prāptā turyāvasthā parā kalā
avasthā pūrṇatāṃ prāptā turyāvasthā parā kalā
24.
nidrādau jāgarasyānte ca sphurattāmātralakṣaṇā
pūrṇatām prāptā avasthā turyāvasthā parā kalā
pūrṇatām prāptā avasthā turyāvasthā parā kalā
24. At the beginning of sleep and at the end of waking, characterized purely by pulsation, the turya state attains fulfillment - it is the supreme aspect.
भावाभावपरित्यक्ता गुणातीता सुनिश्चला ।
इयमेव यदा देवि मनसा प्राप्यते सदा ॥२५॥
इयमेव यदा देवि मनसा प्राप्यते सदा ॥२५॥
25. bhāvābhāvaparityaktā guṇātītā suniścalā ,
iyameva yadā devi manasā prāpyate sadā.
iyameva yadā devi manasā prāpyate sadā.
25.
bhāvābhāvaparityaktā guṇātītā suniścalā
iyam eva yadā devi manasā prāpyate sadā
iyam eva yadā devi manasā prāpyate sadā
25.
devī yadā iyam eva bhāvābhāvaparityaktā
guṇātītā suniścalā sadā manasā prāpyate
guṇātītā suniścalā sadā manasā prāpyate
25. O goddess, when this state, free from existence and non-existence, transcending the guṇas, and perfectly motionless, is ever attained by the mind,
उन्मनी नाम सद्रूपा ज्ञानवल्ली चिदात्मिका ।
बिन्दुत्रयेण नादेन प्रसृताऽऽनन्दरूपिणी ॥२६॥
बिन्दुत्रयेण नादेन प्रसृताऽऽनन्दरूपिणी ॥२६॥
26. unmanī nāma sadrūpā jñānavallī cidātmikā ,
bindutrayeṇa nādena prasṛtā''nandarūpiṇī.
bindutrayeṇa nādena prasṛtā''nandarūpiṇī.
26.
unmanī nāma sadrūpā jñānavallī cidātmikā
bindutrayeṇa nādena prasṛtānandarūpiṇī
bindutrayeṇa nādena prasṛtānandarūpiṇī
26.
unmanī nāma sadrūpā jñānavallī cidātmikā
bindutrayeṇa nādena prasṛtā ānandarūpiṇī
bindutrayeṇa nādena prasṛtā ānandarūpiṇī
26. (it) is called unmanī, having true form, possessing the creeper of knowledge, consisting of consciousness, expanded by means of the three bindus and the sound, and having the form of bliss.
बिन्दुत्रयसमायोगात् त्रिपुरानामरूपिणी ।
वर्णातीता सवर्णाऽपि केवलं ज्ञानचित्कला ॥२७॥
वर्णातीता सवर्णाऽपि केवलं ज्ञानचित्कला ॥२७॥
27. bindutrayasamāyogāt tripurānāmarūpiṇī ,
varṇātītā savarṇā'pi kevalaṁ jñānacitkalā.
varṇātītā savarṇā'pi kevalaṁ jñānacitkalā.
27.
bindutrayasamāyogāt tripurānāmarūpiṇī
varṇātītā savarṇā api kevalaṃ jñānacitkalā
varṇātītā savarṇā api kevalaṃ jñānacitkalā
27.
bindutrayasamāyogāt tripurānāmarūpiṇī
varṇātītā savarṇā api kevalaṃ jñānacitkalā
varṇātītā savarṇā api kevalaṃ jñānacitkalā
27. Arising from the union of the three bindus, she is Tripurā in name and form. She is beyond letters yet possesses letters, and is solely pure consciousness and energy.
एनां विद्यां समाराध्य सर्वज्ञत्वं मयि प्रिये ।
उपास्यते मया देवि त्रिपुरा चाक्षमालया ॥२८॥
उपास्यते मया देवि त्रिपुरा चाक्षमालया ॥२८॥
28. enāṁ vidyāṁ samārādhya sarvajñatvaṁ mayi priye ,
upāsyate mayā devi tripurā cākṣamālayā.
upāsyate mayā devi tripurā cākṣamālayā.
28.
enām vidyām samārādhya sarvajñatvaṃ mayi
priye upāsyate mayā devi tripurā akṣamālayā
priye upāsyate mayā devi tripurā akṣamālayā
28.
priye devi enām vidyām samārādhya mayi
sarvajñatvaṃ tripurā akṣamālayā mayā upāsyate
sarvajñatvaṃ tripurā akṣamālayā mayā upāsyate
28. O beloved goddess, after fully worshipping this vidyā, and attaining omniscience in me, Tripura is worshipped by me with a rosary.