ज्ञानार्णव-तन्त्रम्
jñānārṇava-tantram
-
chapter-13
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परब्रह्मतया साक्षाच्छ्रीविद्या षोडशाक्षरी ।
कथय त्वं महादेव यद्यहं तव वल्लभा ॥१॥
कथय त्वं महादेव यद्यहं तव वल्लभा ॥१॥
1. parabrahmatayā sākṣācchrīvidyā ṣoḍaśākṣarī ,
kathaya tvaṁ mahādeva yadyahaṁ tava vallabhā.
kathaya tvaṁ mahādeva yadyahaṁ tava vallabhā.
1.
parabrahmatayā sākṣāt śrīvidyā ṣoḍaśākṣarī
kathaya tvaṃ mahādeva yadi aham tava vallabhā
kathaya tvaṃ mahādeva yadi aham tava vallabhā
1.
mahādeva yadi aham tava vallabhā,
parabrahmatayā sākṣāt śrīvidyā ṣoḍaśākṣarī kathaya tvaṃ.
parabrahmatayā sākṣāt śrīvidyā ṣoḍaśākṣarī kathaya tvaṃ.
1. O Mahādeva, if I am dear to you, tell me about the sixteen-syllabled Śrīvidyā, which is directly the supreme absolute (parabrahman).
त्रिकूटाः कथिताः सर्वाश्चतुष्कूटा च शाङ्करी ।
षट्कूटा वैष्णवी चैव मनवः कथिता विभो ॥२॥
षट्कूटा वैष्णवी चैव मनवः कथिता विभो ॥२॥
2. trikūṭāḥ kathitāḥ sarvāścatuṣkūṭā ca śāṅkarī ,
ṣaṭkūṭā vaiṣṇavī caiva manavaḥ kathitā vibho.
ṣaṭkūṭā vaiṣṇavī caiva manavaḥ kathitā vibho.
2.
trikūṭāḥ kathitāḥ sarvāś catuṣkūṭā ca śāṅkarī
ṣaṭkūṭā vaiṣṇavī ca eva manavaḥ kathitā vibho
ṣaṭkūṭā vaiṣṇavī ca eva manavaḥ kathitā vibho
2.
vibho,
sarvāḥ trikūṭāḥ,
catuṣkūṭā ca,
śāṅkarī ṣaṭkūṭā,
vaiṣṇavī ca eva manavaḥ kathitāḥ.
sarvāḥ trikūṭāḥ,
catuṣkūṭā ca,
śāṅkarī ṣaṭkūṭā,
vaiṣṇavī ca eva manavaḥ kathitāḥ.
2. O lord, all the three-peak mantras, as well as the four-peak mantras, the six-peak mantra of Śaṅkara, and also the mantra of Viṣṇu have been described.
एतास्तु सकला विद्यास्रिविधास्तु श्रुता मया ।
इदानीं श्रोतुमिच्छामि श्रीविद्यां षोडशाक्षरीम् ॥३॥
इदानीं श्रोतुमिच्छामि श्रीविद्यां षोडशाक्षरीम् ॥३॥
3. etāstu sakalā vidyāsrividhāstu śrutā mayā ,
idānīṁ śrotumicchāmi śrīvidyāṁ ṣoḍaśākṣarīm.
idānīṁ śrotumicchāmi śrīvidyāṁ ṣoḍaśākṣarīm.
3.
etāḥ tu sakalāḥ vidyāḥ trividhāḥ tu śrutāḥ mayā
idānīm śrotum icchāmi śrīvidyām ṣoḍaśākṣarīm
idānīm śrotum icchāmi śrīvidyām ṣoḍaśākṣarīm
3.
tu sakalāḥ etāḥ trividhāḥ vidyāḥ mayā śrutāḥ,
idānīm ṣoḍaśākṣarīm śrīvidyām śrotum icchāmi.
idānīm ṣoḍaśākṣarīm śrīvidyām śrotum icchāmi.
3. All these threefold vidyās have been heard by me, and now I wish to hear the sixteen-syllabled Śrīvidyā.
शठत्वेन वरारोहे श्रीविद्यामन्त्रविद्बुधः ।
योगिनीनां भवेद्भक्ष्यः श्रीगुरोः शासनात्प्रिये ॥४॥
योगिनीनां भवेद्भक्ष्यः श्रीगुरोः शासनात्प्रिये ॥४॥
4. śaṭhatvena varārohe śrīvidyāmantravidbudhaḥ ,
yoginīnāṁ bhavedbhakṣyaḥ śrīguroḥ śāsanātpriye.
yoginīnāṁ bhavedbhakṣyaḥ śrīguroḥ śāsanātpriye.
4.
śaṭhatvena varārohe śrīvidyāmantravidbudhaḥ
yoginīnām bhavet bhakṣyaḥ śrīguroḥ śāsanāt priye
yoginīnām bhavet bhakṣyaḥ śrīguroḥ śāsanāt priye
4.
varārohe priye śrīvidyāmantravid budhaḥ śaṭhatvena
śrīguroḥ śāsanāt yoginīnām bhakṣyaḥ bhavet
śrīguroḥ śāsanāt yoginīnām bhakṣyaḥ bhavet
4. O beautiful-eyed and beloved one, even a wise man who knows the śrīvidyā mantra becomes food for the yoginīs if he acts deceitfully, by the command of the revered guru.
षोडशार्णां महाविद्यां न दद्यात्कस्यचित् प्रिये ।
राज्ञे राज्यप्रदायापि पुत्राय प्राणदाय वा ॥५॥
राज्ञे राज्यप्रदायापि पुत्राय प्राणदाय वा ॥५॥
5. ṣoḍaśārṇāṁ mahāvidyāṁ na dadyātkasyacit priye ,
rājñe rājyapradāyāpi putrāya prāṇadāya vā.
rājñe rājyapradāyāpi putrāya prāṇadāya vā.
5.
ṣoḍaśarṇām mahāvidyām na dadyāt kasyacit priye
rājñe rājyapradāyāpi putrāya prāṇadāya vā
rājñe rājyapradāyāpi putrāya prāṇadāya vā
5.
priye rājya-pradāyā api rājñe prāṇadāya putrāya
vā kasyacit ṣoḍaśarṇām mahāvidyām na dadyāt
vā kasyacit ṣoḍaśarṇām mahāvidyām na dadyāt
5. O beloved, one should not give the sixteen-syllabled mahāvidyā to anyone, not even to a king who grants a kingdom, nor to a son who gives life.
देयं तु सकलं भद्रे साम्राज्यमपि पार्वति ।
शिरोऽपि प्राणसहितं न देया षोडशाक्षरी ॥६॥
शिरोऽपि प्राणसहितं न देया षोडशाक्षरी ॥६॥
6. deyaṁ tu sakalaṁ bhadre sāmrājyamapi pārvati ,
śiro'pi prāṇasahitaṁ na deyā ṣoḍaśākṣarī.
śiro'pi prāṇasahitaṁ na deyā ṣoḍaśākṣarī.
6.
deyam tu sakalam bhadre sāmrajyam api pārvati
śiraḥ api prāṇasahitam na deyā ṣoḍaśākṣarī
śiraḥ api prāṇasahitam na deyā ṣoḍaśākṣarī
6.
pārvati bhadre sakalam sāmrajyam api tu deyam,
prāṇasahitam śiraḥ api na deyā ṣoḍaśākṣarī
prāṇasahitam śiraḥ api na deyā ṣoḍaśākṣarī
6. O Pārvatī, O blessed one, all of one's empire may indeed be given, but the sixteen-syllabled mantra along with one's life and head must never be given away.
उच्चार्यमाणा ये मन्त्रास्ते सर्वे वाचिकाः प्रिये ।
उच्चाररहितं वस्तु श्रीविद्या षोडशाक्षरी ॥७॥
उच्चाररहितं वस्तु श्रीविद्या षोडशाक्षरी ॥७॥
7. uccāryamāṇā ye mantrāste sarve vācikāḥ priye ,
uccārarahitaṁ vastu śrīvidyā ṣoḍaśākṣarī.
uccārarahitaṁ vastu śrīvidyā ṣoḍaśākṣarī.
7.
uccāryamāṇāḥ ye mantrāḥ te sarve vācikāḥ priye
| uccāra-rahitam vastu śrīvidyā ṣoḍaśākṣarī
| uccāra-rahitam vastu śrīvidyā ṣoḍaśākṣarī
7.
ye mantrāḥ uccāryamāṇāḥ te sarve vācikāḥ priye,
vastu uccāra-rahitam śrīvidyā ṣoḍaśākṣarī
vastu uccāra-rahitam śrīvidyā ṣoḍaśākṣarī
7. O beloved, all those mantras that are articulated belong to the realm of speech, but the reality beyond articulation is the sixteen-syllabled śrīvidyā mantra.
सवर्णाऽपि वरारोहे वस्तु साक्षान्निरक्षरम् ।
भृङ्गोपभुक्तपुष्पं तु शिवे योग्यं यथा भवेत् ॥८॥
भृङ्गोपभुक्तपुष्पं तु शिवे योग्यं यथा भवेत् ॥८॥
8. savarṇā'pi varārohe vastu sākṣānnirakṣaram ,
bhṛṅgopabhuktapuṣpaṁ tu śive yogyaṁ yathā bhavet.
bhṛṅgopabhuktapuṣpaṁ tu śive yogyaṁ yathā bhavet.
8.
savarṇā api varārohe vastu sākṣāt nirakṣaram |
bhṛṅgopabhukta-puṣpam tu śive yogyam yathā bhavet
bhṛṅgopabhukta-puṣpam tu śive yogyam yathā bhavet
8.
varārohe api savarṇā vastu sākṣāt nirakṣaram,
yathā bhṛṅga-upabhukta-puṣpam tu śive yogyam bhavet
yathā bhṛṅga-upabhukta-puṣpam tu śive yogyam bhavet
8. O beautiful-faced one, even though endowed with letters, the reality is truly beyond letters, just as a flower already enjoyed by a bee becomes suitable for Shiva.
तथा निरक्षरं वस्तु ह्यक्षरैरपि संयुतम् ।
उदके लिखितं यद्वन्मन्त्रोच्चारस्तथा भवेत् ॥९॥
उदके लिखितं यद्वन्मन्त्रोच्चारस्तथा भवेत् ॥९॥
9. tathā nirakṣaraṁ vastu hyakṣarairapi saṁyutam ,
udake likhitaṁ yadvanmantroccārastathā bhavet.
udake likhitaṁ yadvanmantroccārastathā bhavet.
9.
tathā nirakṣaram vastu hi akṣaraiḥ api saṃyutam |
udake likhitam yadvat mantra-uccāraḥ tathā bhavet
udake likhitam yadvat mantra-uccāraḥ tathā bhavet
9.
tathā nirakṣaram vastu hi akṣaraiḥ api saṃyutam,
yadvat udake likhitam tathā mantra-uccāraḥ bhavet
yadvat udake likhitam tathā mantra-uccāraḥ bhavet
9. Similarly, though that letterless reality is conjoined with letters, just as something written in water, such is the articulation of the mantra.
भोगमोक्षप्रदा विद्या श्रीविद्या षोडशाक्षरी ।
विना गुरूपदेशेन शापो भवति निश्चयात् ॥१०॥
विना गुरूपदेशेन शापो भवति निश्चयात् ॥१०॥
10. bhogamokṣapradā vidyā śrīvidyā ṣoḍaśākṣarī ,
vinā gurūpadeśena śāpo bhavati niścayāt.
vinā gurūpadeśena śāpo bhavati niścayāt.
10.
bhogamokṣapradā vidyā śrīvidyā ṣoḍaśākṣarī
vinā gurūpadeśena śāpaḥ bhavati niścayāt
vinā gurūpadeśena śāpaḥ bhavati niścayāt
10.
bhogamokṣapradā ṣoḍaśākṣarī śrīvidyā vidyā
vinā gurūpadeśena niścayāt śāpaḥ bhavati
vinā gurūpadeśena niścayāt śāpaḥ bhavati
10. The sixteen-syllabled Śrīvidyā, which grants both worldly enjoyment and liberation, becomes a curse without the guidance of a guru, without a doubt.
चन्द्रान्तं वारुणान्तं च शक्रादिसहितं पृथक् ।
वामाक्षि बिन्दुनादाढ्यं विश्वमातृकलात्मकम् ॥११॥
वामाक्षि बिन्दुनादाढ्यं विश्वमातृकलात्मकम् ॥११॥
11. candrāntaṁ vāruṇāntaṁ ca śakrādisahitaṁ pṛthak ,
vāmākṣi bindunādāḍhyaṁ viśvamātṛkalātmakam.
vāmākṣi bindunādāḍhyaṁ viśvamātṛkalātmakam.
11.
candrāntaṃ vāruṇāntaṃ ca śakrādisahitaṃ pṛthak
vāmākṣi bindunādāḍhyam viśvamātṛkalātmakam
vāmākṣi bindunādāḍhyam viśvamātṛkalātmakam
11.
candrāntaṃ vāruṇāntaṃ ca śakrādisahitaṃ pṛthak
vāmākṣi bindunādāḍhyam viśvamātṛkalātmakam (asti)
vāmākṣi bindunādāḍhyam viśvamātṛkalātmakam (asti)
11. Ending with the moon, ending with Varuṇa, accompanied by Indra and others, separately, associated with the left eye, with bindu and nāda, and constituting the energy of the universal mother.
चतुवीधप्रकारेण शृणु देवि प्रकथ्यते ।
त्वं मनोहारिणी यस्मात्कथ्यते भुवि दुर्लभम् ॥१२॥
त्वं मनोहारिणी यस्मात्कथ्यते भुवि दुर्लभम् ॥१२॥
12. catuvīdhaprakāreṇa śṛṇu devi prakathyate ,
tvaṁ manohāriṇī yasmātkathyate bhuvi durlabham.
tvaṁ manohāriṇī yasmātkathyate bhuvi durlabham.
12.
catuḥvidhaprakāreṇa śṛṇu devi prakathyate tvaṃ
manohāriṇī yasmāt kathyate bhuvi durlabham
manohāriṇī yasmāt kathyate bhuvi durlabham
12.
devi catuḥvidhaprakāreṇa śṛṇu prakathyate,
yasmāt tvaṃ manohāriṇī (asi),
bhuvi durlabham kathyate
yasmāt tvaṃ manohāriṇī (asi),
bhuvi durlabham kathyate
12. O goddess, listen in the fourfold manner to what is being explained, because you are captivating, and it is spoken of as rare in the world.
विद्यादौ योजयेद्देवि साक्षाज्जाग्रत्स्वरूपिणी ।
उत्पत्तिर्जागरो बोधो व्यावृत्तिर्मनसः सदा ॥१३॥
उत्पत्तिर्जागरो बोधो व्यावृत्तिर्मनसः सदा ॥१३॥
13. vidyādau yojayeddevi sākṣājjāgratsvarūpiṇī ,
utpattirjāgaro bodho vyāvṛttirmanasaḥ sadā.
utpattirjāgaro bodho vyāvṛttirmanasaḥ sadā.
13.
vidyādau yojayeddevi sākṣājjāgratvarūpiṇī
utpattirjāgaro bodho vyāvṛttirmanasaḥ sadā
utpattirjāgaro bodho vyāvṛttirmanasaḥ sadā
13.
he devi sā kṣhāj jāgrat-svarūpiṇī vidyādau yojayet
utpattiḥ jāgaraḥ bodhaḥ sadā manasaḥ vyāvṛttiḥ
utpattiḥ jāgaraḥ bodhaḥ sadā manasaḥ vyāvṛttiḥ
13. O goddess, one should apply it at the beginning of the mantra, for she is the very embodiment of the waking state - manifestation, waking, awareness, and the constant turning away of the mind.
कलाचतुष्टयं जाग्रदवस्थायां व्यवस्थितम् ।
जाग्रत्सत्त्वगुणा प्रोक्ता केवलं शक्तिरूपिणी ॥१४॥
जाग्रत्सत्त्वगुणा प्रोक्ता केवलं शक्तिरूपिणी ॥१४॥
14. kalācatuṣṭayaṁ jāgradavasthāyāṁ vyavasthitam ,
jāgratsattvaguṇā proktā kevalaṁ śaktirūpiṇī.
jāgratsattvaguṇā proktā kevalaṁ śaktirūpiṇī.
14.
kalācatuṣṭayaṃ jāgradavasthāyāṃ vyavasthitam
jāgratsattvaguṇā proktā kevalaṃ śaktirūpiṇī
jāgratsattvaguṇā proktā kevalaṃ śaktirūpiṇī
14.
kalācatuṣṭayaṃ jāgradavasthāyāṃ vyavasthitam
jāgratsattvaguṇā kevalaṃ śaktirūpiṇī proktā
jāgratsattvaguṇā kevalaṃ śaktirūpiṇī proktā
14. The fourfold aspect is established in the waking state, and the waking state is declared to be of the nature of sattva guṇa and purely the form of energy.
त्रिकूटा सकला भेदाः पञ्चकूटा भवन्ति हि ।
वैष्णवी वसुकूटा स्यात्षट्कूटा शांकरी भवेत् ॥१५॥
वैष्णवी वसुकूटा स्यात्षट्कूटा शांकरी भवेत् ॥१५॥
15. trikūṭā sakalā bhedāḥ pañcakūṭā bhavanti hi ,
vaiṣṇavī vasukūṭā syātṣaṭkūṭā śāṁkarī bhavet.
vaiṣṇavī vasukūṭā syātṣaṭkūṭā śāṁkarī bhavet.
15.
trikūṭā sakalā bhedāḥ pañcakūṭā bhavanti hi
vaiṣṇavī vasukūṭā syātṣaṭkūṭā śāṃkarī bhavet
vaiṣṇavī vasukūṭā syātṣaṭkūṭā śāṃkarī bhavet
15.
bhedāḥ trikūṭāḥ sakalāḥ pañcakūṭāḥ bhavanti hi
vaiṣṇavī vasukūṭā syāt ṣaṭkūṭā śāṃkarī bhavet
vaiṣṇavī vasukūṭā syāt ṣaṭkūṭā śāṃkarī bhavet
15. The differentiations are indeed threefold, and there are fivefold ones as well. The Vaiṣṇavī form is eightfold, and the Śāṃkarī form is sixfold.
द्वितीयोऽयं प्रकारः स्याद्दुर्लभो भुवनत्रये ।
एषैव शिवरूपा तु व्यापकत्वात्सुरेश्वरि ॥१६॥
एषैव शिवरूपा तु व्यापकत्वात्सुरेश्वरि ॥१६॥
16. dvitīyo'yaṁ prakāraḥ syāddurlabho bhuvanatraye ,
eṣaiva śivarūpā tu vyāpakatvātsureśvari.
eṣaiva śivarūpā tu vyāpakatvātsureśvari.
16.
dvitīyaḥ ayam prakāraḥ syāt durlabhaḥ bhuvana
traye eṣā eva śiva rūpā tu vyāpakatvāt sureśvari
traye eṣā eva śiva rūpā tu vyāpakatvāt sureśvari
16.
sureśvari,
ayam dvitīyaḥ prakāraḥ bhuvana traye durlabhaḥ syāt,
eṣā eva ca vyāpakatvāt śiva-rūpā tu (asti)
ayam dvitīyaḥ prakāraḥ bhuvana traye durlabhaḥ syāt,
eṣā eva ca vyāpakatvāt śiva-rūpā tu (asti)
16. O queen of the gods, this second method is rare in the three worlds. Indeed, because of its all-pervading nature, this very method has the form of Shiva.
निश्चला सर्वभूतेषु सदाशिवमयी परा ।
सुषुप्तिरूपिणी साक्षाद्ब्रह्मरूपा यतः प्रिये ॥१७॥
सुषुप्तिरूपिणी साक्षाद्ब्रह्मरूपा यतः प्रिये ॥१७॥
17. niścalā sarvabhūteṣu sadāśivamayī parā ,
suṣuptirūpiṇī sākṣādbrahmarūpā yataḥ priye.
suṣuptirūpiṇī sākṣādbrahmarūpā yataḥ priye.
17.
niścalā sarva bhūteṣu sadāśiva mayī parā
suṣupti rūpiṇī sākṣāt brahma rūpā yataḥ priye
suṣupti rūpiṇī sākṣāt brahma rūpā yataḥ priye
17.
priye,
(eṣā) sarva-bhūteṣu niścalā sadāśivamayī parā sākṣāt suṣupti-rūpiṇī brahma-rūpā (ca) yataḥ (asti)
(eṣā) sarva-bhūteṣu niścalā sadāśivamayī parā sākṣāt suṣupti-rūpiṇī brahma-rūpā (ca) yataḥ (asti)
17. O dear one, it is steady in all beings, consisting of Sadashiva, supreme, directly having the form of deep sleep, and having the form of Brahman, because...
मरणं विस्मृतिर्मूर्छा निद्रा च तमसा वृता ।
सुषुप्तिस्तु कला ज्ञेया सुषुप्तिः शिवरूपिणी ॥१८॥
सुषुप्तिस्तु कला ज्ञेया सुषुप्तिः शिवरूपिणी ॥१८॥
18. maraṇaṁ vismṛtirmūrchā nidrā ca tamasā vṛtā ,
suṣuptistu kalā jñeyā suṣuptiḥ śivarūpiṇī.
suṣuptistu kalā jñeyā suṣuptiḥ śivarūpiṇī.
18.
maraṇam vismṛtiḥ mūrcchā nidrā ca tamasā vṛtā
suṣuptiḥ tu kalā jñeyā suṣuptiḥ śiva rūpiṇī
suṣuptiḥ tu kalā jñeyā suṣuptiḥ śiva rūpiṇī
18.
maraṇam,
vismṛtiḥ,
mūrcchā,
tamasā vṛtā nidrā ca (etāḥ),
tu suṣuptiḥ kalā jñeyā,
suṣuptiḥ śiva-rūpiṇī (asti)
vismṛtiḥ,
mūrcchā,
tamasā vṛtā nidrā ca (etāḥ),
tu suṣuptiḥ kalā jñeyā,
suṣuptiḥ śiva-rūpiṇī (asti)
18. Death, forgetfulness, fainting, and sleep enveloped by tamas are known as phases, but deep sleep is recognized as having the form of Shiva.
केवलत्वेन जाग्रत्स्यात्पञ्चकूटा च शाम्भवी ।
सुषुप्त्यन्ते जागरादौ स्वप्नावस्था रजोमयी ॥१९॥
सुषुप्त्यन्ते जागरादौ स्वप्नावस्था रजोमयी ॥१९॥
19. kevalatvena jāgratsyātpañcakūṭā ca śāmbhavī ,
suṣuptyante jāgarādau svapnāvasthā rajomayī.
suṣuptyante jāgarādau svapnāvasthā rajomayī.
19.
kevalatvena jāgrat syāt pañcakūṭā ca śāmbhavī
suṣuptyante jāgarādau svapnāvasthā rajomayī
suṣuptyante jāgarādau svapnāvasthā rajomayī
19.
kevalatvena jāgrat syāt pañcakūṭā ca śāmbhavī
suṣuptyante jāgarādau rajomayī svapnāvasthā
suṣuptyante jāgarādau rajomayī svapnāvasthā
19. Through isolation, waking state becomes the five-cornered śāmbhavī. At the end of deep sleep and the beginning of waking, the dreaming state is characterized by rajas.
अभिलाषो भ्रमश्चिन्ता विषयेषु पुनः स्मृतिः ।
कलाचतुष्टयं स्वप्नावस्थायां तु विधीयते ॥२०॥
कलाचतुष्टयं स्वप्नावस्थायां तु विधीयते ॥२०॥
20. abhilāṣo bhramaścintā viṣayeṣu punaḥ smṛtiḥ ,
kalācatuṣṭayaṁ svapnāvasthāyāṁ tu vidhīyate.
kalācatuṣṭayaṁ svapnāvasthāyāṁ tu vidhīyate.
20.
abhilāṣo bhramaś cintā viṣayeṣu punaḥ smṛtiḥ
kalācatuṣṭayaṃ svapnāvasthāyāṃ tu vidhīyate
kalācatuṣṭayaṃ svapnāvasthāyāṃ tu vidhīyate
20.
svapnāvasthāyāṃ tu abhilāṣaḥ bhramaḥ cintā
viṣayeṣu punaḥ smṛtiḥ iti kalācatuṣṭayaṃ vidhīyate
viṣayeṣu punaḥ smṛtiḥ iti kalācatuṣṭayaṃ vidhīyate
20. Desire, delusion, anxiety, and again remembrance regarding objects - these four aspects are indeed prescribed for the dreaming state.
शिवरूपा शक्तिरूपा महात्रिपुरदेवता ।
वेदादिमण्डिता देवि शिवशक्तिमयी सदा ॥२१॥
वेदादिमण्डिता देवि शिवशक्तिमयी सदा ॥२१॥
21. śivarūpā śaktirūpā mahātripuradevatā ,
vedādimaṇḍitā devi śivaśaktimayī sadā.
vedādimaṇḍitā devi śivaśaktimayī sadā.
21.
śivarūpā śaktirūpā mahātripuradevatā
vedādimanditā devi śivaśaktimayī sadā
vedādimanditā devi śivaśaktimayī sadā
21.
he devi,
mahātripuradevatā śivarūpā śaktirūpā vedādimanditā śivaśaktimayī ca sadā (vartate)
mahātripuradevatā śivarūpā śaktirūpā vedādimanditā śivaśaktimayī ca sadā (vartate)
21. O goddess, the great deity Tripurā is forever the embodiment of Śiva and Śakti, having the form of both Śiva and power, adorned with the Vedas and others, and permeated by Śiva and Śakti.
सप्त भेदास्तु सकलाः षट्कूटाः परमेश्वरि ।
वैष्णवी नवकूटा स्यात्सप्तकूटा च शाङ्करी ॥२२॥
वैष्णवी नवकूटा स्यात्सप्तकूटा च शाङ्करी ॥२२॥
22. sapta bhedāstu sakalāḥ ṣaṭkūṭāḥ parameśvari ,
vaiṣṇavī navakūṭā syātsaptakūṭā ca śāṅkarī.
vaiṣṇavī navakūṭā syātsaptakūṭā ca śāṅkarī.
22.
sapta bhedāḥ tu sakalāḥ ṣaṭkūṭāḥ parameśvari
vaiṣṇavī navakūṭā syāt saptakūṭā ca śāṅkarī
vaiṣṇavī navakūṭā syāt saptakūṭā ca śāṅkarī
22.
parameśvari,
sapta bhedāḥ tu sakalāḥ ṣaṭkūṭāḥ,
vaiṣṇavī navakūṭā syāt,
ca saptakūṭā śāṅkarī.
sapta bhedāḥ tu sakalāḥ ṣaṭkūṭāḥ,
vaiṣṇavī navakūṭā syāt,
ca saptakūṭā śāṅkarī.
22. O supreme goddess, the full distinctions are seven, having six corners (ṣaṭkūṭa). The Vaiṣṇavī is nine-cornered (navakūṭa), and the Śāṅkarī is seven-cornered.
अस्याः स्मरणमात्रेण गजदानं शतं भवेत् ।
भेदत्रयं तु कथितं तूर्यां विद्यां शृणु प्रिये ॥२३॥
भेदत्रयं तु कथितं तूर्यां विद्यां शृणु प्रिये ॥२३॥
23. asyāḥ smaraṇamātreṇa gajadānaṁ śataṁ bhavet ,
bhedatrayaṁ tu kathitaṁ tūryāṁ vidyāṁ śṛṇu priye.
bhedatrayaṁ tu kathitaṁ tūryāṁ vidyāṁ śṛṇu priye.
23.
asyāḥ smaraṇamātreṇa gajadānaṃ śataṃ bhavet
bhedatrayaṃ tu kathitaṃ tūryāṃ vidyāṃ śṛṇu priye
bhedatrayaṃ tu kathitaṃ tūryāṃ vidyāṃ śṛṇu priye
23.
asyāḥ smaraṇamātreṇa gajadānaṃ śataṃ bhavet,
bhedatrayaṃ tu kathitaṃ,
priye,
tūryāṃ vidyāṃ śṛṇu.
bhedatrayaṃ tu kathitaṃ,
priye,
tūryāṃ vidyāṃ śṛṇu.
23. Merely by remembering this, (the merit equals) the giving of a hundred elephants. The three distinctions have been told to you. Listen, O dear one, to the fourth vidyā.
यस्या विज्ञानमात्रेण ब्रह्म साक्षान्न संशयः ।
सुषुप्त्यादौ जागरान्ते स्फुरत्तामात्रलक्षणा ॥२४॥
सुषुप्त्यादौ जागरान्ते स्फुरत्तामात्रलक्षणा ॥२४॥
24. yasyā vijñānamātreṇa brahma sākṣānna saṁśayaḥ ,
suṣuptyādau jāgarānte sphurattāmātralakṣaṇā.
suṣuptyādau jāgarānte sphurattāmātralakṣaṇā.
24.
yasyā vijñānamātreṇa brahma sākṣāt na saṃśayaḥ
suṣuptyādau jāgarānte sphurattāmātralakṣaṇā
suṣuptyādau jāgarānte sphurattāmātralakṣaṇā
24.
yasyā vijñānamātreṇa brahma sākṣāt (bhavati),
na saṃśayaḥ,
(sā) suṣuptyādau jāgarānte sphurattāmātralakṣaṇā.
na saṃśayaḥ,
(sā) suṣuptyādau jāgarānte sphurattāmātralakṣaṇā.
24. By the mere realization of which, Brahman is directly experienced without a doubt, characterized merely by the pulsation of awareness in deep sleep and at the end of waking.
अवस्थाशेषतां प्राप्ता तुर्या तु परमा कला ।
भावाभावविनिर्मुक्ता गुणातीता निगद्यते ॥२५॥
भावाभावविनिर्मुक्ता गुणातीता निगद्यते ॥२५॥
25. avasthāśeṣatāṁ prāptā turyā tu paramā kalā ,
bhāvābhāvavinirmuktā guṇātītā nigadyate.
bhāvābhāvavinirmuktā guṇātītā nigadyate.
25.
avasthāśeṣatām prāptā turyā tu paramā kalā
bhāvābhāvavinirmuktā guṇātītā nigadyate
bhāvābhāvavinirmuktā guṇātītā nigadyate
25.
tu turyā avasthāśeṣatām prāptā paramā kalā
bhāvābhāvavinirmuktā guṇātītā nigadyate
bhāvābhāvavinirmuktā guṇātītā nigadyate
25. (And) indeed, having attained the state of the ultimate remainder, turīyā is declared to be the supreme kalā, free from existence and non-existence, and transcending the guṇas.
वैराग्यं च मुमुक्षत्वं शमादि विमलं मनः ।
सदसद्वस्तुनिर्धारस्तुर्यायास्तु कला इमाः ॥२६॥
सदसद्वस्तुनिर्धारस्तुर्यायास्तु कला इमाः ॥२६॥
26. vairāgyaṁ ca mumukṣatvaṁ śamādi vimalaṁ manaḥ ,
sadasadvastunirdhārasturyāyāstu kalā imāḥ.
sadasadvastunirdhārasturyāyāstu kalā imāḥ.
26.
vairāgyam ca mumukṣatvam śamādi vimalam manaḥ
sadasadvastunirdhārasturyāyāstu kalā imāḥ
sadasadvastunirdhārasturyāyāstu kalā imāḥ
26.
vairāgyam ca mumukṣatvam śamādi vimalam manaḥ
sadasadvastunirdhāraḥ tu imāḥ turyāyāḥ kalāḥ
sadasadvastunirdhāraḥ tu imāḥ turyāyāḥ kalāḥ
26. Detachment, desire for liberation, peace and other qualities, a stainless mind, and the discrimination between real and unreal entities - these indeed are the aspects of turīyā.
आद्यबीजद्वयं भद्रे विपरीतक्रमेण हि ।
विलिख्य परमेशानि ततोऽन्यानि समुद्धरेत् ॥२७॥
विलिख्य परमेशानि ततोऽन्यानि समुद्धरेत् ॥२७॥
27. ādyabījadvayaṁ bhadre viparītakrameṇa hi ,
vilikhya parameśāni tato'nyāni samuddharet.
vilikhya parameśāni tato'nyāni samuddharet.
27.
ādyabījadvayam bhadre viparītakrameṇa hi
vilikhya parameśāni tatoanyāni samuddharet
vilikhya parameśāni tatoanyāni samuddharet
27.
bhadre parameśāni,
ādyabīja-dvayam viparīta-krameṇa hi vilikhya tataḥ anyāni samuddharet
ādyabīja-dvayam viparīta-krameṇa hi vilikhya tataḥ anyāni samuddharet
27. O auspicious one, O supreme mistress, having written the first pair of seed mantras in reverse order, one should thereafter extract the other ones.
अन्तर्मुखा वरारोहे कुमारी त्रिपुरेश्वरी ।
एभिस्तु पञ्चसंख्याकैर्बीजैः संपुटिता यजेत् ॥२८॥
एभिस्तु पञ्चसंख्याकैर्बीजैः संपुटिता यजेत् ॥२८॥
28. antarmukhā varārohe kumārī tripureśvarī ,
ebhistu pañcasaṁkhyākairbījaiḥ saṁpuṭitā yajet.
ebhistu pañcasaṁkhyākairbījaiḥ saṁpuṭitā yajet.
28.
antarmukhā varārohe kumārī tripureśvarī ebhiḥ
tu pañcasaṅkhākaiḥ bījaiḥ saṃpuṭitā yajet
tu pañcasaṅkhākaiḥ bījaiḥ saṃpuṭitā yajet
28.
varārohe antarmukhā kumārī tripureśvarī ebhiḥ
pañcasaṅkhākaiḥ bījaiḥ tu saṃpuṭitā yajet
pañcasaṅkhākaiḥ bījaiḥ tu saṃpuṭitā yajet
28. O noble lady with beautiful hips, one should worship the inward-facing, maiden Tripureśvarī, enclosed by these five specific seed mantras.
षट्कूटा परमेशानि विद्येयं षोडशाक्षरी ।
त्रिकूटा सकला भद्रे षोडशार्णा भवन्ति हि ॥२९॥
त्रिकूटा सकला भद्रे षोडशार्णा भवन्ति हि ॥२९॥
29. ṣaṭkūṭā parameśāni vidyeyaṁ ṣoḍaśākṣarī ,
trikūṭā sakalā bhadre ṣoḍaśārṇā bhavanti hi.
trikūṭā sakalā bhadre ṣoḍaśārṇā bhavanti hi.
29.
ṣaṭkūṭā parameśāni vidyā iyam ṣoḍaśākṣarī
trikūṭā sakalā bhadre ṣoḍaśārṇā bhavanti hi
trikūṭā sakalā bhadre ṣoḍaśārṇā bhavanti hi
29.
parameśāni bhadre iyam ṣaṭkūṭā ṣoḍaśākṣarī
vidyā trikūṭā sakalā hi ṣoḍaśārṇā bhavanti
vidyā trikūṭā sakalā hi ṣoḍaśārṇā bhavanti
29. O supreme ruler, this six-peaked knowledge is of sixteen syllables, and when it has three peaks, O gentle one, it completely consists of sixteen letters.
वैष्णव्येकोनविंशार्णा शैवी सप्तदशाक्षरी ।
वक्त्रकोटिसहस्रैस्तु जिह्वाकोटिशतैरपि ॥३०॥
वक्त्रकोटिसहस्रैस्तु जिह्वाकोटिशतैरपि ॥३०॥
30. vaiṣṇavyekonaviṁśārṇā śaivī saptadaśākṣarī ,
vaktrakoṭisahasraistu jihvākoṭiśatairapi.
vaktrakoṭisahasraistu jihvākoṭiśatairapi.
30.
vaiṣṇavyekonaviṃśārṇā śaivī saptadaśākṣarī
vaktrakoṭisahasraiḥ tu jihvākoṭiśataiḥ api
vaktrakoṭisahasraiḥ tu jihvākoṭiśataiḥ api
30.
vaiṣṇavī ekonaviṃśārṇā,
śaivī saptadaśākṣarī (bhavati).
vaktra-koṭi-sahasraiḥ tu jihvā-koṭi-śataiḥ api (varṇanīyā iti śeṣaḥ)
śaivī saptadaśākṣarī (bhavati).
vaktra-koṭi-sahasraiḥ tu jihvā-koṭi-śataiḥ api (varṇanīyā iti śeṣaḥ)
30. The Vaiṣṇavī vidyā has nineteen syllables, and the Śaivī vidyā has seventeen syllables, (even) with thousands of crores of mouths and hundreds of crores of tongues (one cannot fully describe them).
वणीतुं नैव शक्येयं श्रीविद्या षोडशाक्षरी ।
वैष्णवी पञ्चमी चैव कः शक्तो गुणवर्णने ॥३१॥
वैष्णवी पञ्चमी चैव कः शक्तो गुणवर्णने ॥३१॥
31. vaṇītuṁ naiva śakyeyaṁ śrīvidyā ṣoḍaśākṣarī ,
vaiṣṇavī pañcamī caiva kaḥ śakto guṇavarṇane.
vaiṣṇavī pañcamī caiva kaḥ śakto guṇavarṇane.
31.
vaṇituṃ na eva śakyeyaṃ śrīvidyā ṣoḍaśākṣarī
vaiṣṇavī pañcamī ca eva kaḥ śaktaḥ guṇavarṇane
vaiṣṇavī pañcamī ca eva kaḥ śaktaḥ guṇavarṇane
31.
śrīvidyā ṣoḍaśākṣarī vaiṣṇavī pañcamī ca eva vaṇituṃ na eva śakyeyaṃ,
guṇavarṇane kaḥ śaktaḥ caiva
guṇavarṇane kaḥ śaktaḥ caiva
31. O beautiful one, this supreme Śrīvidyā consisting of sixteen syllables, along with the Vaiṣṇavī and the Pañcamī, is indeed impossible to describe completely. Who is truly capable of describing her qualities?
यतो निरक्षरं वस्तु परा तत्र तु कारणम् ।
मूकीभूता हि पश्यन्ति मध्यमा मध्यमा भवेत् ॥३२॥
मूकीभूता हि पश्यन्ति मध्यमा मध्यमा भवेत् ॥३२॥
32. yato nirakṣaraṁ vastu parā tatra tu kāraṇam ,
mūkībhūtā hi paśyanti madhyamā madhyamā bhavet.
mūkībhūtā hi paśyanti madhyamā madhyamā bhavet.
32.
yataḥ nirakṣaram vastu parā tatra tu kāraṇam
mūkībhūtāḥ hi paśyanti madhyamā madhyamā bhavet
mūkībhūtāḥ hi paśyanti madhyamā madhyamā bhavet
32.
yataḥ nirakṣaram vastu parā tatra tu kāraṇam hi
mūkībhūtāḥ paśyanti madhyamā madhyamā bhavet
mūkībhūtāḥ paśyanti madhyamā madhyamā bhavet
32. Where the unlettered reality (the absolute) is supreme, there indeed is the cause. The ones who have become silent perceive it, and the middle level becomes the intermediate one.
ब्रह्मविद्यास्वरूपेण भुक्तिमुक्तिफलप्रदा ।
एकोच्चारेण देवेशि वाजपेयस्य कोटयः ॥३३॥
एकोच्चारेण देवेशि वाजपेयस्य कोटयः ॥३३॥
33. brahmavidyāsvarūpeṇa bhuktimuktiphalapradā ,
ekoccāreṇa deveśi vājapeyasya koṭayaḥ.
ekoccāreṇa deveśi vājapeyasya koṭayaḥ.
33.
brahmavidyāsvarūpeṇa bhuktimuktiphalapradā
ekoccāreṇa deveśi vājapeyasya koṭayaḥ
ekoccāreṇa deveśi vājapeyasya koṭayaḥ
33.
deveśi brahmavidyāsvarūpeṇa bhuktimuktiphalapradā
ekoccāreṇa vājapeyasya koṭayaḥ (bhavanti)
ekoccāreṇa vājapeyasya koṭayaḥ (bhavanti)
33. O goddess (deveśī), existing in the form of the knowledge of brahman (brahmavidyā), granting the fruits of worldly enjoyment (bhukti) and liberation (mukti), a single utterance of it equals millions of vājapeya sacrifices.
अश्वमेधसहस्राणि प्रादक्षिण्यं भुवस्तथा ।
काश्यादितीर्थयात्राश्च सार्धकोटित्रयान्विताः ॥३४॥
काश्यादितीर्थयात्राश्च सार्धकोटित्रयान्विताः ॥३४॥
34. aśvamedhasahasrāṇi prādakṣiṇyaṁ bhuvastathā ,
kāśyāditīrthayātrāśca sārdhakoṭitrayānvitāḥ.
kāśyāditīrthayātrāśca sārdhakoṭitrayānvitāḥ.
34.
aśvamedhasahasrāṇi prādakṣiṇaṃ bhuvaḥ tathā
kāśyādi-tīrtha-yātrāḥ ca sārdha-koṭi-trayānvitāḥ
kāśyādi-tīrtha-yātrāḥ ca sārdha-koṭi-trayānvitāḥ
34.
aśvamedhasahasrāṇi bhuvaḥ ca prādakṣiṇaṃ tathā
sārdha-koṭi-traya-anvitāḥ kāśyādi-tīrtha-yātrāḥ
sārdha-koṭi-traya-anvitāḥ kāśyādi-tīrtha-yātrāḥ
34. Thousands of aśvamedha yagyas, circumambulation of the earth, and pilgrimages to Kāśī and other sacred water places accompanied by three and a half crores -
तुलां नार्हन्ति देवेशि नात्र कार्या विचारणा ।
एकोच्चारेण गिरिजे किं पुनर्ब्रह्म केवलम् ॥३५॥
एकोच्चारेण गिरिजे किं पुनर्ब्रह्म केवलम् ॥३५॥
35. tulāṁ nārhanti deveśi nātra kāryā vicāraṇā ,
ekoccāreṇa girije kiṁ punarbrahma kevalam.
ekoccāreṇa girije kiṁ punarbrahma kevalam.
35.
tulām na arhanti deveśi na atra kāryā vicāraṇā
eka-uccāreṇa girije kim punar brahma kevalam
eka-uccāreṇa girije kim punar brahma kevalam
35.
deveśi girije,
tulām na arhanti,
atra vicāraṇā na kāryā,
eka-uccāreṇa kim punaḥ kevalam brahma
tulām na arhanti,
atra vicāraṇā na kāryā,
eka-uccāreṇa kim punaḥ kevalam brahma
35. O goddess and queen, O Pārvatī, do not equal them - there is no room for doubt here. What then can be said of merely uttering it once, which is the absolute brahman?
षोडशार्णा महाविद्या न प्रकाश्या कदाचन ।
गोपितव्या त्वया भद्रे स्वयोनिरिव पार्वति ॥३६॥
गोपितव्या त्वया भद्रे स्वयोनिरिव पार्वति ॥३६॥
36. ṣoḍaśārṇā mahāvidyā na prakāśyā kadācana ,
gopitavyā tvayā bhadre svayoniriva pārvati.
gopitavyā tvayā bhadre svayoniriva pārvati.
36.
ṣoḍaśārṇā mahāvidyā na prakāśyā kadācana
gopitavyā tvayā bhadre sva-yoniḥ iva pārvati
gopitavyā tvayā bhadre sva-yoniḥ iva pārvati
36.
bhadre pārvati,
ṣoḍaśārṇā mahāvidyā kadācana na prakāśyā,
tvayā sva-yoniḥ iva gopitavyā
ṣoḍaśārṇā mahāvidyā kadācana na prakāśyā,
tvayā sva-yoniḥ iva gopitavyā
36. O auspicious Pārvatī, the sixteen-syllabled mahāvidyā should never be revealed. It must be guarded by you just as your own womb.
शिवशक्तिसमायोगाद्यद्यत्कर्म प्रजायते ।
वेद्यं तन्न भवेत्तद्वच्छ्रीविद्यां षोडशाक्षरीम् ॥३७॥
वेद्यं तन्न भवेत्तद्वच्छ्रीविद्यां षोडशाक्षरीम् ॥३७॥
37. śivaśaktisamāyogādyadyatkarma prajāyate ,
vedyaṁ tanna bhavettadvacchrīvidyāṁ ṣoḍaśākṣarīm.
vedyaṁ tanna bhavettadvacchrīvidyāṁ ṣoḍaśākṣarīm.
37.
śiva-śakti-samāyogāt yat yat karma prajāyate vedyam
tat na bhavet tadvat śrī-vidyām ṣoḍaśākṣarīm
tat na bhavet tadvat śrī-vidyām ṣoḍaśākṣarīm
37.
śiva-śakti-samāyogāt yat yat karma prajāyate,
tadvat śrī-vidyām ṣoḍaśākṣarīm vedyam tat na bhavet
tadvat śrī-vidyām ṣoḍaśākṣarīm vedyam tat na bhavet
37. Whatever action arises from the union of Śiva and Śakti is not to be known in the same way as the sixteen-syllabled Śrīvidyā.
विना गुरूपदेशेन श्रीविद्या षोडशाक्षरी ।
दृष्ट्वा प्रजपते यस्तु स भक्ष्यो योगिनीगणैः ॥३८॥
दृष्ट्वा प्रजपते यस्तु स भक्ष्यो योगिनीगणैः ॥३८॥
38. vinā gurūpadeśena śrīvidyā ṣoḍaśākṣarī ,
dṛṣṭvā prajapate yastu sa bhakṣyo yoginīgaṇaiḥ.
dṛṣṭvā prajapate yastu sa bhakṣyo yoginīgaṇaiḥ.
38.
vinā guru-upadeśena śrī-vidyā ṣoḍaśākṣarī dṛṣṭvā
prajapate yaḥ tu saḥ bhakṣyaḥ yoginī-gaṇaiḥ
prajapate yaḥ tu saḥ bhakṣyaḥ yoginī-gaṇaiḥ
38.
yaḥ tu śrī-vidyā ṣoḍaśākṣarī guru-upadeśena vinā dṛṣṭvā prajapate,
saḥ yoginī-gaṇaiḥ bhakṣyaḥ
saḥ yoginī-gaṇaiḥ bhakṣyaḥ
38. Whoever recites the sixteen-syllabled Śrīvidyā after seeing it without the guidance of a guru becomes food for the hosts of yoginīs.
श्रीगुरोः कृपया लब्धा सर्वसाम्राज्यदायिनी ।
भुवनत्रयसौभाग्यं ददाति विपुलां श्रियम् ॥३९॥
भुवनत्रयसौभाग्यं ददाति विपुलां श्रियम् ॥३९॥
39. śrīguroḥ kṛpayā labdhā sarvasāmrājyadāyinī ,
bhuvanatrayasaubhāgyaṁ dadāti vipulāṁ śriyam.
bhuvanatrayasaubhāgyaṁ dadāti vipulāṁ śriyam.
39.
śrī-guroḥ kṛpayā labdhā sarva-sāmrājya-dāyinī
bhuvana-traya-saubhāgyam dadāti vipulām śriyam
bhuvana-traya-saubhāgyam dadāti vipulām śriyam
39.
śrī-guroḥ kṛpayā labdhā sarva-sāmrājya-dāyinī,
bhuvana-traya-saubhāgyam vipulām śriyam ca dadāti
bhuvana-traya-saubhāgyam vipulām śriyam ca dadāti
39. Received through the grace of the revered guru, granting all sovereignty, it bestows the fortune of the three worlds and abundant splendor.
साक्षान्मदनसौभाग्यं त्रैलोक्याकर्षणक्षमम् ।
सुधातरंङ्गिणीवेयं शब्दचातुर्यदायिनी ॥४०॥
सुधातरंङ्गिणीवेयं शब्दचातुर्यदायिनी ॥४०॥
40. sākṣānmadanasaubhāgyaṁ trailokyākarṣaṇakṣamam ,
sudhātaraṁṅgiṇīveyaṁ śabdacāturyadāyinī.
sudhātaraṁṅgiṇīveyaṁ śabdacāturyadāyinī.
40.
sākṣāt madana saubhāgyam trailokya ākarṣaṇa kṣamam
| sudhā taraṅgiṇī vā iyam śabda cāturya dāyinī
| sudhā taraṅgiṇī vā iyam śabda cāturya dāyinī
40.
sākṣāt madana-saubhāgyam trailokya-ākarṣaṇa-kṣamam
sudhā-taraṅgiṇī vā iyam śabda-cāturya-dāyinī
sudhā-taraṅgiṇī vā iyam śabda-cāturya-dāyinī
40. It is direct allure and fortune, capable of attracting the three worlds, like a river of nectar, bestowing mastery over words.
सौभाग्यभाग्यसंपन्नकलापटलदायिनी ।
परब्रह्मणि लीनत्वं ददाति यश उत्तमम् ॥४१॥
परब्रह्मणि लीनत्वं ददाति यश उत्तमम् ॥४१॥
41. saubhāgyabhāgyasaṁpannakalāpaṭaladāyinī ,
parabrahmaṇi līnatvaṁ dadāti yaśa uttamam.
parabrahmaṇi līnatvaṁ dadāti yaśa uttamam.
41.
saubhāgya bhāgya sampanna kalā paṭala dāyinī
| parabrahmaṇi līnatvam dadāti yaśaḥ uttamam
| parabrahmaṇi līnatvam dadāti yaśaḥ uttamam
41.
saubhāgya-bhāgya-sampanna-kalā-paṭala-dāyinī
parabrahmaṇi līnatvam uttamam yaśaḥ ca dadāti
parabrahmaṇi līnatvam uttamam yaśaḥ ca dadāti
41. Bestowing the array of arts endowed with fortune and luck, it grants absorption in the supreme absolute (parabrahman) and supreme renown.
प्रपञ्चसागरे लीनानुद्धरेद्वेदमातृका ।
यस्याः सामर्थ्यतो देवि भुवनानि चतुर्दश ॥४२॥
यस्याः सामर्थ्यतो देवि भुवनानि चतुर्दश ॥४२॥
42. prapañcasāgare līnānuddharedvedamātṛkā ,
yasyāḥ sāmarthyato devi bhuvanāni caturdaśa.
yasyāḥ sāmarthyato devi bhuvanāni caturdaśa.
42.
prapañcasāgare līnān uddharet vedamātṛkā
yasyāḥ sāmarthyataḥ devi bhuvanāni caturdaśa
yasyāḥ sāmarthyataḥ devi bhuvanāni caturdaśa
42.
devi yasyāḥ sāmarthyataḥ caturdaśa bhuvanāni
prapañcasāgare līnān vedamātṛkā uddharet
prapañcasāgare līnān vedamātṛkā uddharet
42. O goddess, by the power of whom the fourteen worlds, which are merged in the ocean of worldly existence, the mother of the Vedas (Vedamātṛkā) can lift up.
अभूवन्परमेशानि तेषां कारणरूपिणी ।
चतुःसागरसामर्थ्यं कृपालोकनतो भवेत् ॥४३॥
चतुःसागरसामर्थ्यं कृपालोकनतो भवेत् ॥४३॥
43. abhūvanparameśāni teṣāṁ kāraṇarūpiṇī ,
catuḥsāgarasāmarthyaṁ kṛpālokanato bhavet.
catuḥsāgarasāmarthyaṁ kṛpālokanato bhavet.
43.
abhūvan parameśāni teṣāṃ kāraṇarūpiṇī
catuḥsāgarasāmarthyaṃ kṛpālokanato bhavet
catuḥsāgarasāmarthyaṃ kṛpālokanato bhavet
43.
parameśāni teṣāṃ kāraṇarūpiṇī abhūvan
catuḥsāgarasāmarthyaṃ kṛpālokanataḥ bhavet
catuḥsāgarasāmarthyaṃ kṛpālokanataḥ bhavet
43. O supreme goddess, she became the causal form for them, and by her compassionate glance, the capacity of the four oceans arises.
ब्रह्माण्डकोटिजननी महामोक्षप्रदायिनी ।
निःसरन्ति महामन्त्रा विस्फुलिङ्गा यथा प्रिये ॥४४॥
निःसरन्ति महामन्त्रा विस्फुलिङ्गा यथा प्रिये ॥४४॥
44. brahmāṇḍakoṭijananī mahāmokṣapradāyinī ,
niḥsaranti mahāmantrā visphuliṅgā yathā priye.
niḥsaranti mahāmantrā visphuliṅgā yathā priye.
44.
brahmāṇḍakoṭijananī mahāmokṣapradāyinī
niḥsaranti mahāmantrā visphuliṅgā yathā priye
niḥsaranti mahāmantrā visphuliṅgā yathā priye
44.
priye brahmāṇḍakoṭijananī mahāmokṣapradāyinī
mahāmantrā yathā visphuliṅgā niḥsaranti
mahāmantrā yathā visphuliṅgā niḥsaranti
44. O dear one, she is the mother of crores of universes and the bestower of supreme liberation, and great mantras emerge from her just like sparks from a fire.
वह्नेः सकाशाद् बहवो विद्यास्तु बहवस्तथा ।
वाग्भवात्तु समुत्पन्नास्तस्माद्वाग्भवमुच्यते ॥४५॥
वाग्भवात्तु समुत्पन्नास्तस्माद्वाग्भवमुच्यते ॥४५॥
45. vahneḥ sakāśād bahavo vidyāstu bahavastathā ,
vāgbhavāttu samutpannāstasmādvāgbhavamucyate.
vāgbhavāttu samutpannāstasmādvāgbhavamucyate.
45.
vahneḥ sakāśāt bahavaḥ vidyāḥ tu bahavaḥ tathā
vāgbhavāt tu samutpannāḥ tasmāt vāgbhavam ucyate
vāgbhavāt tu samutpannāḥ tasmāt vāgbhavam ucyate
45.
vahneḥ sakāśāt tathā bahavaḥ vidyāḥ tu bahavaḥ
vāgbhavāt tu samutpannāḥ tasmāt vāgbhavam ucyate
vāgbhavāt tu samutpannāḥ tasmāt vāgbhavam ucyate
45. Just as many knowledges proceed from fire, likewise many proceed indeed from Vāgbhava, and therefore it is called Vāgbhava.
मातृकार्णास्तथा भद्रे वाग्भवान्निसृताः क्रमात् ।
अत एव महेशानि शब्दब्रह्ममयी प्रिये ॥४६॥
अत एव महेशानि शब्दब्रह्ममयी प्रिये ॥४६॥
46. mātṛkārṇāstathā bhadre vāgbhavānnisṛtāḥ kramāt ,
ata eva maheśāni śabdabrahmamayī priye.
ata eva maheśāni śabdabrahmamayī priye.
46.
mātṛkārṇāḥ tathā bhadre vāgbhavān nisṛtāḥ
kramāt ata eva maheśāni śabdabrahmamayī priye
kramāt ata eva maheśāni śabdabrahmamayī priye
46.
bhadre maheśāni priye ata eva mātṛkārṇāḥ
tathā vāgbhavāt kramāt nisṛtāḥ śabdabrahmamayī
tathā vāgbhavāt kramāt nisṛtāḥ śabdabrahmamayī
46. O auspicious one, O Maheshani, O beloved, therefore the letters of the mātṛkā and the vāgbhava have emerged sequentially in that manner, she being of the nature of śabdabrahman.
पालयन्ती जगत्सर्वं तथा त्रैलोक्यमोहिनी ।
मोहयन्ती कामकला पुत्रपौत्रप्रवधीनि ॥४७॥
मोहयन्ती कामकला पुत्रपौत्रप्रवधीनि ॥४७॥
47. pālayantī jagatsarvaṁ tathā trailokyamohinī ,
mohayantī kāmakalā putrapautrapravadhīni.
mohayantī kāmakalā putrapautrapravadhīni.
47.
pālayantī jagat sarvaṃ tathā trailokyamohinī
mohayantī kāmakalā putraपौत्रप्रवधीनि
mohayantī kāmakalā putraपौत्रप्रवधीनि
47.
sarvaṃ jagat pālayantī tathā trailokyamohinī
mohayantī kāmakalā putraपौत्रप्रवधीनि
mohayantī kāmakalā putraपौत्रप्रवधीनि
47. Protecting the entire universe, she is the enchantress of the three worlds, bewildering them as kāmakalā, and fostering sons and grandsons.
स्रीपुंभावेन सकलं ग्रथितं कामसूत्रके ।
तदा सौभाग्यसंपन्ना ब्रह्मस्थाननिवासिनी ॥४८॥
तदा सौभाग्यसंपन्ना ब्रह्मस्थाननिवासिनी ॥४८॥
48. srīpuṁbhāvena sakalaṁ grathitaṁ kāmasūtrake ,
tadā saubhāgyasaṁpannā brahmasthānanivāsinī.
tadā saubhāgyasaṁpannā brahmasthānanivāsinī.
48.
strīpuṃbhāvena sakalaṃ grathitaṃ kāmasūtrake
tadā saubhāgyasaṃpannā brahmasthānanivāsinī
tadā saubhāgyasaṃpannā brahmasthānanivāsinī
48.
sakalaṃ strīpuṃbhāvena kāmasūtrake grathitaṃ,
tadā saubhāgyasaṃpannā brahmasthānanivāsinī
tadā saubhāgyasaṃpannā brahmasthānanivāsinī
48. Through the nature of woman and man, the entire universe is woven within the kāmasūtra, and she then resides in the supreme abode (brahmasthāna), endowed with all good fortune.
सौभाग्यगर्वगहना विश्वयोनिरितीरिता ।
चतुर्वाङ्मयनिष्ठेयं त्रैलोक्यवशकारिणी ॥४९॥
चतुर्वाङ्मयनिष्ठेयं त्रैलोक्यवशकारिणी ॥४९॥
49. saubhāgyagarvagahanā viśvayoniritīritā ,
caturvāṅmayaniṣṭheyaṁ trailokyavaśakāriṇī.
caturvāṅmayaniṣṭheyaṁ trailokyavaśakāriṇī.
49.
saubhāgyagarvagahanā viśvayonir iti īritā
caturvāṅmayaniṣṭhā iyam trailokyavaśakāriṇī
caturvāṅmayaniṣṭhā iyam trailokyavaśakāriṇī
49.
iyam saubhāgyagarvagahanā viśvayonir iti
īritā caturvāṅmayaniṣṭhā trailokyavaśakāriṇī
īritā caturvāṅmayaniṣṭhā trailokyavaśakāriṇī
49. She is proclaimed as the womb of the universe, whose depth mocks the pride of all good fortune, established in the fourfold speech and captivating the three worlds.
साक्षात्संविन्मयी ज्ञानरूपिणी भोगदायिनी ।
महासंपत्प्रदा नित्या साक्षादक्षररूपिणी ॥५०॥
महासंपत्प्रदा नित्या साक्षादक्षररूपिणी ॥५०॥
50. sākṣātsaṁvinmayī jñānarūpiṇī bhogadāyinī ,
mahāsaṁpatpradā nityā sākṣādakṣararūpiṇī.
mahāsaṁpatpradā nityā sākṣādakṣararūpiṇī.
50.
sākṣāt saṃvinmayī jñānarūpiṇī bhogadāyinī
mahāsampatpradā nityā sākṣāt akṣararūpiṇī
mahāsampatpradā nityā sākṣāt akṣararūpiṇī
50.
sākṣāt saṃvinmayī jñānarūpiṇī bhogadāyinī
mahāsampatpradā nityā sākṣāt akṣararūpiṇī
mahāsampatpradā nityā sākṣāt akṣararūpiṇī
50. She is truly consciousness incarnate, the embodiment of knowledge, the bestower of worldly enjoyment, the granter of supreme abundance, eternal, and the very embodiment of the imperishable absolute.
षोडशार्णा मया भद्रे श्रीविद्या कथिता परा ।
निधानमिव चोरेभ्यो रक्षणीया तथा प्रिये ॥५१॥
निधानमिव चोरेभ्यो रक्षणीया तथा प्रिये ॥५१॥
51. ṣoḍaśārṇā mayā bhadre śrīvidyā kathitā parā ,
nidhānamiva corebhyo rakṣaṇīyā tathā priye.
nidhānamiva corebhyo rakṣaṇīyā tathā priye.
51.
ṣoḍaśārṇā mayā bhadre śrīvidyā kathitā parā
nidhānam iva corebhyaḥ rakṣaṇīyā tathā priye
nidhānam iva corebhyaḥ rakṣaṇīyā tathā priye
51.
bhadre priye,
mayā ṣoḍaśārṇā parā śrīvidyā kathitā,
corebhyaḥ nidhānam iva tathā rakṣaṇīyā
mayā ṣoḍaśārṇā parā śrīvidyā kathitā,
corebhyaḥ nidhānam iva tathā rakṣaṇīyā
51. O auspicious and dear lady, I have imparted to you the supreme sixteen-syllabled Śrīvidyā. Just like a hidden treasure from thieves, it must be protected accordingly.
न देया यस्य कस्यापि देया प्राणप्रदायिने ।
निर्मलाय स्वभक्ताय प्राणेभ्योऽप्यधिकाय च ॥५२॥
निर्मलाय स्वभक्ताय प्राणेभ्योऽप्यधिकाय च ॥५२॥
52. na deyā yasya kasyāpi deyā prāṇapradāyine ,
nirmalāya svabhaktāya prāṇebhyo'pyadhikāya ca.
nirmalāya svabhaktāya prāṇebhyo'pyadhikāya ca.
52.
na deyā yasya kasyāpi deyā prāṇapradāyine
nirmalāya svabhaktāya prāṇebhyo api adhikāya ca
nirmalāya svabhaktāya prāṇebhyo api adhikāya ca
52.
yasya kasyāpi na deyā,
prāṇapradāyine nirmalāya svabhaktāya prāṇebhyo api adhikāya ca deyā
prāṇapradāyine nirmalāya svabhaktāya prāṇebhyo api adhikāya ca deyā
52. (It) should not be given to just anyone, (but) it must be given to one who preserves life, to the pure, to one's own devotee, and to one who is dearer even than life.