ज्ञानार्णव-तन्त्रम्
jñānārṇava-tantram
-
chapter-21
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होमान्तरं प्रवक्ष्यामि येन ब्रह्म सनातनम् ।
ज्ञानेन चतुरस्राख्यं कुण्डं संचिन्त्य पूर्ववत् ॥१॥
ज्ञानेन चतुरस्राख्यं कुण्डं संचिन्त्य पूर्ववत् ॥१॥
1. homāntaraṁ pravakṣyāmi yena brahma sanātanam ,
jñānena caturasrākhyaṁ kuṇḍaṁ saṁcintya pūrvavat.
jñānena caturasrākhyaṁ kuṇḍaṁ saṁcintya pūrvavat.
1.
homa-antaram pravakṣyāmi yena brahma sanātanam
jñānena caturasra-ākhyam kuṇḍaṃ saṃcintya pūrvavat
jñānena caturasra-ākhyam kuṇḍaṃ saṃcintya pūrvavat
1.
homa-antaram pravakṣyāmi yena brahma sanātanam
jñānena caturasra-ākhyam kuṇḍaṃ saṃcintya pūrvavat
jñānena caturasra-ākhyam kuṇḍaṃ saṃcintya pūrvavat
1. I will explain another fire ritual, by which one contemplates the eternal absolute through knowledge, considering the pit named square as before.
आत्मभिश्चतुरस्रं तद्विज्ञेयं वीरवन्दिते ।
आत्मानो वेदसंख्या हि ज्ञातव्या देशिकोत्तमैः ॥२॥
आत्मानो वेदसंख्या हि ज्ञातव्या देशिकोत्तमैः ॥२॥
2. ātmabhiścaturasraṁ tadvijñeyaṁ vīravandite ,
ātmāno vedasaṁkhyā hi jñātavyā deśikottamaiḥ.
ātmāno vedasaṁkhyā hi jñātavyā deśikottamaiḥ.
2.
ātmanbhiḥ caturasram tat vijñeyam vīra-vandite
ātmānaḥ veda-saṅkhyāḥ hi jñātavyāḥ desika-uttamaiḥ
ātmānaḥ veda-saṅkhyāḥ hi jñātavyāḥ desika-uttamaiḥ
2.
vīra-vandite tat caturasram ātmanbhiḥ vijñeyam
ātmānaḥ hi veda-saṅkhyāḥ deśika-uttamaiḥ jñātavyāḥ
ātmānaḥ hi veda-saṅkhyāḥ deśika-uttamaiḥ jñātavyāḥ
2. O you who are praised by heroes, that square shape is to be understood through the individual selves. Indeed, the individual selves are known by the foremost gurus as corresponding in number to the Vedas.
येषां विज्ञानमात्रेण पुनर्जन्म न विद्यते ।
साधारणेन पक्षेण वर्तते सर्वजन्तुषु ॥३॥
साधारणेन पक्षेण वर्तते सर्वजन्तुषु ॥३॥
3. yeṣāṁ vijñānamātreṇa punarjanma na vidyate ,
sādhāraṇena pakṣeṇa vartate sarvajantuṣu.
sādhāraṇena pakṣeṇa vartate sarvajantuṣu.
3.
yeṣām vijñānamātreṇa punarjanma na vidyate
sādhāraṇena pakṣeṇa vartate sarvajantuṣu
sādhāraṇena pakṣeṇa vartate sarvajantuṣu
3.
yeṣām vijñānamātreṇa punarjanma na vidyate
sādhāraṇena pakṣeṇa sarvajantuṣu vartate
sādhāraṇena pakṣeṇa sarvajantuṣu vartate
3. By the mere knowledge of which there is no rebirth, (that knowledge) exists equally in all living beings through a common aspect.
स आत्मा परमेशानि प्राणरूपी वरानने ।
प्राणस्तु पवनो देवि हृदयस्थानमन्दिरः ॥४॥
प्राणस्तु पवनो देवि हृदयस्थानमन्दिरः ॥४॥
4. sa ātmā parameśāni prāṇarūpī varānane ,
prāṇastu pavano devi hṛdayasthānamandiraḥ.
prāṇastu pavano devi hṛdayasthānamandiraḥ.
4.
saḥ ātmā parameśāni prāṇarūpī varānane
prāṇaḥ tu pavanaḥ devi hṛdayasthānamandiraḥ
prāṇaḥ tu pavanaḥ devi hṛdayasthānamandiraḥ
4.
he parameśāni he varānane saḥ ātmā prāṇarūpī (asti)
prāṇaḥ tu devi pavanaḥ hṛdayasthānamandiraḥ (asti)
prāṇaḥ tu devi pavanaḥ hṛdayasthānamandiraḥ (asti)
4. O goddess with a lovely face, supreme lady, that self is in the form of the life force. Indeed, the life force, O goddess, is the wind, whose temple is the place of the heart.
शरीरं व्याप्य सकलं चरस्याप्यचरस्य च ।
हंसस्वरूपी विज्ञेयः श्वासोच्छ्वासविलासवान् ॥५॥
हंसस्वरूपी विज्ञेयः श्वासोच्छ्वासविलासवान् ॥५॥
5. śarīraṁ vyāpya sakalaṁ carasyāpyacarasya ca ,
haṁsasvarūpī vijñeyaḥ śvāsocchvāsavilāsavān.
haṁsasvarūpī vijñeyaḥ śvāsocchvāsavilāsavān.
5.
śarīram vyāpya sakalam carasya api acarasya ca
haṃsasvarūpī vijñeyaḥ śvāsocchvāsavilāsavān
haṃsasvarūpī vijñeyaḥ śvāsocchvāsavilāsavān
5.
carasya api acarasya ca sakalaṃ śarīraṃ vyāpya
haṃsasvarūpī śvāsocchvāsavilāsavān vijñeyaḥ
haṃsasvarūpī śvāsocchvāsavilāsavān vijñeyaḥ
5. Having pervaded the entire body of both the moving and the unmoving, it should be known as taking the form of haṃsa (the swan/breath), endowed with the play of inhalation and exhalation.
जीव इत्येव नामास्य भ्रान्त्या भासान्न वस्तुतः ।
श्वासोच्छ्वासो देहभावाद्भ्रान्तिरेव न संशयः ॥६॥
श्वासोच्छ्वासो देहभावाद्भ्रान्तिरेव न संशयः ॥६॥
6. jīva ityeva nāmāsya bhrāntyā bhāsānna vastutaḥ ,
śvāsocchvāso dehabhāvādbhrāntireva na saṁśayaḥ.
śvāsocchvāso dehabhāvādbhrāntireva na saṁśayaḥ.
6.
jīva iti eva nāma asya bhrāntiyā bhāsāt na vastutaḥ
śvāsocchvāso dehabhāvāt bhrāntiḥ eva na saṃśayaḥ
śvāsocchvāso dehabhāvāt bhrāntiḥ eva na saṃśayaḥ
6.
asya nāma iti eva bhrāntiyā bhāsāt na tu vastutaḥ jīvaḥ
śvāsocchvāsaḥ ca dehabhāvāt bhrāntiḥ eva na saṃśayaḥ
śvāsocchvāsaḥ ca dehabhāvāt bhrāntiḥ eva na saṃśayaḥ
6. O goddess, its name as the individual soul (jīva) arises merely through illusion and appearance, not in reality. The breath of inhalation and exhalation, stemming from bodily identification, is indeed an illusion, without a doubt.
कुलालचक्रभेदेन घटाकाशं यथा घटे ।
दृश्यते परमेशानि आकाशं व्याप्य तिष्ठति ॥७॥
दृश्यते परमेशानि आकाशं व्याप्य तिष्ठति ॥७॥
7. kulālacakrabhedena ghaṭākāśaṁ yathā ghaṭe ,
dṛśyate parameśāni ākāśaṁ vyāpya tiṣṭhati.
dṛśyate parameśāni ākāśaṁ vyāpya tiṣṭhati.
7.
kulālacakrabhedena ghaṭākāśaṃ yathā ghaṭe
dṛśyate parameśāni ākāśaṃ vyāpya tiṣṭhati
dṛśyate parameśāni ākāśaṃ vyāpya tiṣṭhati
7.
he parameśāni,
yathā kulālacakrabhedena ghaṭe ghaṭākāśaṃ dṛśyate,
tathā ākāśaṃ vyāpya tiṣṭhati
yathā kulālacakrabhedena ghaṭe ghaṭākāśaṃ dṛśyate,
tathā ākāśaṃ vyāpya tiṣṭhati
7. O supreme goddess, just as the space within a pot is perceived in the pot through the differentiation of the potter's wheel, so the all-pervading space remains.
घटे भवति भिन्नत्वं नाऽऽकाशे भिन्नता भवेत् ।
तथा देहगतो जीवो देहनाशे वरानने ॥८॥
तथा देहगतो जीवो देहनाशे वरानने ॥८॥
8. ghaṭe bhavati bhinnatvaṁ nā''kāśe bhinnatā bhavet ,
tathā dehagato jīvo dehanāśe varānane.
tathā dehagato jīvo dehanāśe varānane.
8.
ghaṭe bhavati bhinnatvaṃ na ākāśe bhinnatā
bhavet tathā dehagato jīvo dehanāśe varānane
bhavet tathā dehagato jīvo dehanāśe varānane
8.
varānane ghaṭe bhinnatvaṃ bhavati,
ākāśe bhinnatā na bhavet,
tathā dehagataḥ jīvaḥ dehanāśe (bhavati)
ākāśe bhinnatā na bhavet,
tathā dehagataḥ jīvaḥ dehanāśe (bhavati)
8. O beautiful-faced one, just as division exists in the pot while there is no division in space, so the individual soul residing in the body is unaffected when the body perishes.
व्याप्य तिष्ठति सर्वत्र तस्मादात्मा परं महत् ।
आत्मज्ञानं मया प्रोक्तं द्वितीयस्य शृणु प्रिये ॥९॥
आत्मज्ञानं मया प्रोक्तं द्वितीयस्य शृणु प्रिये ॥९॥
9. vyāpya tiṣṭhati sarvatra tasmādātmā paraṁ mahat ,
ātmajñānaṁ mayā proktaṁ dvitīyasya śṛṇu priye.
ātmajñānaṁ mayā proktaṁ dvitīyasya śṛṇu priye.
9.
vyāpya tiṣṭhati sarvatra tasmāt ātmā paraṃ mahat
ātmajñānaṃ mayā proktaṃ dvitīyasya śṛṇu priye
ātmajñānaṃ mayā proktaṃ dvitīyasya śṛṇu priye
9.
sarvatra vyāpya tiṣṭhati tasmāt ātmā paraṃ mahat
mayā ātmajñānaṃ proktaṃ dvitīyasya śṛṇu priye
mayā ātmajñānaṃ proktaṃ dvitīyasya śṛṇu priye
9. O beloved, he pervades and resides everywhere, and therefore the self is the supreme and great reality. I have explained the knowledge of the self, now hear about the second.
अन्तरात्मेति किं नाम तच्छृष्णुष्व पदं महत् ।
अन्तःशब्देन देवेशि रहस्यं सूक्ष्मरूपकम् ॥१०॥
अन्तःशब्देन देवेशि रहस्यं सूक्ष्मरूपकम् ॥१०॥
10. antarātmeti kiṁ nāma tacchṛṣṇuṣva padaṁ mahat ,
antaḥśabdena deveśi rahasyaṁ sūkṣmarūpakam.
antaḥśabdena deveśi rahasyaṁ sūkṣmarūpakam.
10.
antarātma iti kiṃ nāma tat śṛṇuṣva padaṃ mahat
antaḥśabdena deveśi rahasyaṃ sūkṣmarūpakam
antaḥśabdena deveśi rahasyaṃ sūkṣmarūpakam
10.
antarātmā iti kiṃ nāma tat mahat padaṃ śṛṇuṣva
deveśi antaḥśabdena rahasyaṃ sūkṣmarūpakam
deveśi antaḥśabdena rahasyaṃ sūkṣmarūpakam
10. What indeed is the meaning of the name antarātman (inner self), listen to that great term, O goddess, for by the word antaḥ it conveys a subtle and secret form.
परमाणुस्वरूपेण सर्वं व्याप्य विजृम्भते ।
अन्तरङ्गतया तेन चरं वाऽप्यथ वाऽचरम् ॥११॥
अन्तरङ्गतया तेन चरं वाऽप्यथ वाऽचरम् ॥११॥
11. paramāṇusvarūpeṇa sarvaṁ vyāpya vijṛmbhate ,
antaraṅgatayā tena caraṁ vā'pyatha vā'caram.
antaraṅgatayā tena caraṁ vā'pyatha vā'caram.
11.
paramāṇusvarūpeṇa sarvaṃ vyāpya vijṛmbhate
antaraṅgatayā tena caram vā api atha vā acaram
antaraṅgatayā tena caram vā api atha vā acaram
11.
tena antareṅgatayā paramāṇusvarūpeṇa vyāpya
caraṃ vā atha vā acaram sarvaṃ vijṛmbhate
caraṃ vā atha vā acaram sarvaṃ vijṛmbhate
11. By being internal, he manifests as the atomic form, pervading everything, whether moving or unmoving.
व्याप्यते सकलं तस्मादन्तरात्मेति गीयते ।
स एव हंस आत्मा हि योगिगम्यो यदा भवेत् ॥१२॥
स एव हंस आत्मा हि योगिगम्यो यदा भवेत् ॥१२॥
12. vyāpyate sakalaṁ tasmādantarātmeti gīyate ,
sa eva haṁsa ātmā hi yogigamyo yadā bhavet.
sa eva haṁsa ātmā hi yogigamyo yadā bhavet.
12.
vyāpyate sakalam tasmāt antarātmā iti gīyate
saḥ eva haṃsaḥ ātmā hi yogigamyaḥ yadā bhavet
saḥ eva haṃsaḥ ātmā hi yogigamyaḥ yadā bhavet
12.
tasmāt sakalaṃ vyāpyate,
iti antarātmā gīyateḥ saḥ eva haṃsaḥ ātmā hi yadā yogigamyaḥ bhavet
iti antarātmā gīyateḥ saḥ eva haṃsaḥ ātmā hi yadā yogigamyaḥ bhavet
12. Because everything is pervaded by him, he is sung of as the antarātman (inner self). He indeed is the haṃsa (swan or supreme spirit) and the self, when he becomes accessible through yoga.
तारचञ्चुर्वरारोहे निगमागमपक्षवान् ।
शिवशक्तिपदद्वन्द्वो बिन्दुत्रयविलोचनः ॥१३॥
शिवशक्तिपदद्वन्द्वो बिन्दुत्रयविलोचनः ॥१३॥
13. tāracañcurvarārohe nigamāgamapakṣavān ,
śivaśaktipadadvandvo bindutrayavilocanaḥ.
śivaśaktipadadvandvo bindutrayavilocanaḥ.
13.
tāracañcurvarārohe nigamāgamapakṣavān
śivaśaktipadadvandvo bindutrayavilocanaḥ
śivaśaktipadadvandvo bindutrayavilocanaḥ
13.
varārohe tāracañcug nigamāgamapakṣavān
śivaśaktipadadvandvaḥ bindutrayavilocanaḥ
śivaśaktipadadvandvaḥ bindutrayavilocanaḥ
13. O beautiful-eyed one, having the syllable tāra as his beak and the scriptures (nigama and āgama) as his wings, he has the pair of feet of Śiva and Śakti, and the three bindus as his eyes.
अयं परमहंसस्तु सृष्टिं व्याप्यावतिष्ठति ।
तदा भूतानि जायन्ते क्रमेण कमलेक्षणे ॥१४॥
तदा भूतानि जायन्ते क्रमेण कमलेक्षणे ॥१४॥
14. ayaṁ paramahaṁsastu sṛṣṭiṁ vyāpyāvatiṣṭhati ,
tadā bhūtāni jāyante krameṇa kamalekṣaṇe.
tadā bhūtāni jāyante krameṇa kamalekṣaṇe.
14.
ayam paramahaṃsas tu sṛṣṭiṃ vyāpyāvatiṣṭhati
tadā bhūtāni jāyante krameṇa kamalekṣaṇe
tadā bhūtāni jāyante krameṇa kamalekṣaṇe
14.
kamalekṣaṇe ayam paramahaṃsaḥ tu sṛṣṭiṃ vyāpya
avatiṣṭhati tadā bhūtāni krameṇa jāyante
avatiṣṭhati tadā bhūtāni krameṇa jāyante
14. O lotus-eyed one, this supreme swan (paramahaṃsa) pervades and abides in creation, and then beings are born in successive order.
आकाशं पवनोऽग्निश्च जलं पृथ्वी वरानने ।
पञ्चकस्यास्य देवेशि प्रथमं चित्तमुच्यते ॥१५॥
पञ्चकस्यास्य देवेशि प्रथमं चित्तमुच्यते ॥१५॥
15. ākāśaṁ pavano'gniśca jalaṁ pṛthvī varānane ,
pañcakasyāsya deveśi prathamaṁ cittamucyate.
pañcakasyāsya deveśi prathamaṁ cittamucyate.
15.
ākāśaṃ pavanaḥ agniḥ ca jalaṃ pṛthvī varānane
pañcakasya asya deveśi prathamaṃ cittam ucyate
pañcakasya asya deveśi prathamaṃ cittam ucyate
15.
varānane deveśi ākāśaṃ pavanaḥ agniḥ ca jalaṃ
pṛthvī asya pañcakasya prathamaṃ cittam ucyate
pṛthvī asya pañcakasya prathamaṃ cittam ucyate
15. O goddess with a lovely face, space, wind, fire, water, and earth compose this fivefold group, and mind is declared to be the first.
अविद्याख्यसरोमध्ये मोहपङ्कप्रपूरिते ।
प्रपञ्चकमले भूतपञ्चकपरिजृम्भिते ॥१६॥
प्रपञ्चकमले भूतपञ्चकपरिजृम्भिते ॥१६॥
16. avidyākhyasaromadhye mohapaṅkaprapūrite ,
prapañcakamale bhūtapañcakaparijṛmbhite.
prapañcakamale bhūtapañcakaparijṛmbhite.
16.
avidyākhya saromadhye mohapaṅkaprapūrite
prapañcakamale bhūtapaṅcakaparijṛmbhite
prapañcakamale bhūtapaṅcakaparijṛmbhite
16.
avidyākhya saromadhye mohapaṅkaprapūrite
prapañcakamale bhūtapaṅcakaparijṛmbhite
prapañcakamale bhūtapaṅcakaparijṛmbhite
16. in the midst of the lake known as ignorance, filled with the mire of delusion, upon the lotus of manifestation, blossoming with the fivefold elements.
विहारोऽस्यैव हंसस्य सृष्ट्या मायामयो भवेत् ।
अयमेव महादेवि निष्प्रपञ्चो यदा भवेत् ॥१७॥
अयमेव महादेवि निष्प्रपञ्चो यदा भवेत् ॥१७॥
17. vihāro'syaiva haṁsasya sṛṣṭyā māyāmayo bhavet ,
ayameva mahādevi niṣprapañco yadā bhavet.
ayameva mahādevi niṣprapañco yadā bhavet.
17.
vihāro asya eva haṃsasya sṛṣṭyā māyāmayo bhavet
ayam eva mahādevi niṣprapañco yadā bhavet
ayam eva mahādevi niṣprapañco yadā bhavet
17.
mahādevi,
asya eva haṃsasya vihāraḥ sṛṣṭyā māyāmayaḥ bhavet,
yadā ayam eva niṣprapañcaḥ bhavet
asya eva haṃsasya vihāraḥ sṛṣṭyā māyāmayaḥ bhavet,
yadā ayam eva niṣprapañcaḥ bhavet
17. O great Goddess, the play of this very haṃsa (individual soul/supreme spirit) through creation is characterized by māyā, but when this very play becomes free from the phenomenal world, (it attains its true state).
संहाररूपी हंसस्तु तदाऽऽत्मानं प्रदर्शयेत् ।
पक्षित्वमस्य नास्त्येव सोऽहमात्मा प्रतिष्ठितः ॥१८॥
पक्षित्वमस्य नास्त्येव सोऽहमात्मा प्रतिष्ठितः ॥१८॥
18. saṁhārarūpī haṁsastu tadā''tmānaṁ pradarśayet ,
pakṣitvamasya nāstyeva so'hamātmā pratiṣṭhitaḥ.
pakṣitvamasya nāstyeva so'hamātmā pratiṣṭhitaḥ.
18.
saṃhārarūpī haṃsaḥ tu tadā ātmānam pradarśayet
pakṣitvam asya na asti eva saḥ aham ātmā pratiṣṭhitaḥ
pakṣitvam asya na asti eva saḥ aham ātmā pratiṣṭhitaḥ
18.
tu tadā saṃhārarūpī haṃsaḥ ātmānam pradarśayet asya
pakṣitvam na asti eva saḥ aham ātmā pratiṣṭhitaḥ
pakṣitvam na asti eva saḥ aham ātmā pratiṣṭhitaḥ
18. Then the swan, who is the form of dissolution, reveals the self. He has no literal bird-nature at all, for I am that very self established within.
परमात्मेति जानीहि त्रयमेतदुदाहृतम् ।
पक्षपुच्छशिरो देवि आकारप्रतिभासकः ॥१९॥
पक्षपुच्छशिरो देवि आकारप्रतिभासकः ॥१९॥
19. paramātmeti jānīhi trayametadudāhṛtam ,
pakṣapucchaśiro devi ākārapratibhāsakaḥ.
pakṣapucchaśiro devi ākārapratibhāsakaḥ.
19.
paramātma iti jānīhi trayam etat udāhṛtam
pakṣapucchaśiro devi ākārapratibhāsakaḥ
pakṣapucchaśiro devi ākārapratibhāsakaḥ
19.
devi iti jānīhi paramātma etat trayam
udāhṛtam pakṣapucchaśiraḥ ākārapratibhāsakaḥ
udāhṛtam pakṣapucchaśiraḥ ākārapratibhāsakaḥ
19. O goddess, know that this triad has been described as the supreme self (paramātman), while its wings, tail, and head serve as the manifestation of its form.
ज्ञानात्मा कथ्यते भद्रे यः साक्षात्साक्षिरूपकः ।
येनेदं ज्ञायते सर्वं समत्वेन वरानने ॥२०॥
येनेदं ज्ञायते सर्वं समत्वेन वरानने ॥२०॥
20. jñānātmā kathyate bhadre yaḥ sākṣātsākṣirūpakaḥ ,
yenedaṁ jñāyate sarvaṁ samatvena varānane.
yenedaṁ jñāyate sarvaṁ samatvena varānane.
20.
jñānātmā kathyate bhadre yaḥ sākṣātsākṣirūpakaḥ
yena idam jñāyate sarvam samatvena varānane
yena idam jñāyate sarvam samatvena varānane
20.
bhadre varānane yaḥ sākṣāt sākṣirūpakaḥ jñānātmā
kathyate yena idam sarvam samatvena jñāyate
kathyate yena idam sarvam samatvena jñāyate
20. O auspicious and lovely-faced lady, he is spoken of as the self of knowledge, who is directly the very form of the witness, and through whom all this is known with complete equality.
चन्द्रबिम्बं यथा देवि जलक्षीरेषु दृश्यते ।
न लिप्तस्त { सं त} स्य देवशि नीरक्षीरविभेदतः ॥२१॥
न लिप्तस्त { सं त} स्य देवशि नीरक्षीरविभेदतः ॥२१॥
21. candrabimbaṁ yathā devi jalakṣīreṣu dṛśyate ,
na liptasta { saṁ ta} sya devaśi nīrakṣīravibhedataḥ.
na liptasta { saṁ ta} sya devaśi nīrakṣīravibhedataḥ.
21.
candrabimbam yathā devi jala-kṣīreṣu dṛśyate
na liptaḥ tasya deva-śi nīra-kṣīra-vibhedataḥ
na liptaḥ tasya deva-śi nīra-kṣīra-vibhedataḥ
21.
devi yathā candrabimbam jala-kṣīreṣu dṛśyate,
tasya deva-śi nīra-kṣīra-vibhedataḥ na liptaḥ
tasya deva-śi nīra-kṣīra-vibhedataḥ na liptaḥ
21. O goddess, just as the reflection of the moon is seen in water and milk, yet remains untainted by them due to the distinction between water and milk, O deva-śi,
कर्दमे चन्दने बिम्बं न भवेल्लिप्तमद्रिजे ।
सर्वसाक्षी तथा भद्रे ज्ञानात्मा परिकीतीतः ॥२२॥
सर्वसाक्षी तथा भद्रे ज्ञानात्मा परिकीतीतः ॥२२॥
22. kardame candane bimbaṁ na bhavelliptamadrije ,
sarvasākṣī tathā bhadre jñānātmā parikītītaḥ.
sarvasākṣī tathā bhadre jñānātmā parikītītaḥ.
22.
kadardame candane bimbam na bhavet liptam adrije
sarva-sākṣī tathā bhadre jñānātmā parikīrtitaḥ
sarva-sākṣī tathā bhadre jñānātmā parikīrtitaḥ
22.
adrije bhadre,
tathā kadardame candane bimbam na liptam bhavet,
sarva-sākṣī jñānātmā parikīrtitaḥ
tathā kadardame candane bimbam na liptam bhavet,
sarva-sākṣī jñānātmā parikīrtitaḥ
22. O daughter of the mountain (adrija), O auspicious lady (bhadre), just as a reflection in sandal paste mixed with mud is not tainted by it, so the all-witnessing self of knowledge is described.
आत्मान्तरात्मपरमज्ञानात्मानः प्रकीतीताः ।
एतद्रूपं हि चित्कुण्डं चतुरस्रं वरानने ॥२३॥
एतद्रूपं हि चित्कुण्डं चतुरस्रं वरानने ॥२३॥
23. ātmāntarātmaparamajñānātmānaḥ prakītītāḥ ,
etadrūpaṁ hi citkuṇḍaṁ caturasraṁ varānane.
etadrūpaṁ hi citkuṇḍaṁ caturasraṁ varānane.
23.
ātmā antarātma parama jñāna ātmānaḥ prakīrtitāḥ
etat rūpam hi citkuṇḍam caturasram varānane
etat rūpam hi citkuṇḍam caturasram varānane
23.
ātmā antarātma parama jñāna ātmānaḥ prakīrtitāḥ
varānane etat hi citkuṇḍam caturasram rūpam
varānane etat hi citkuṇḍam caturasram rūpam
23. O beautiful-faced one, the self, the inner self, the supreme self, and the knowledge-self are thus declared. This indeed is the four-cornered pit of consciousness (cit-kuṇḍa).
आनन्दमेखलारम्यं बिन्दुत्रिवलयाङ्कतम् ।
अर्धमात्रा योनिरूपं ब्रह्मानन्दमयं सदा ॥२४॥
अर्धमात्रा योनिरूपं ब्रह्मानन्दमयं सदा ॥२४॥
24. ānandamekhalāramyaṁ bindutrivalayāṅkatam ,
ardhamātrā yonirūpaṁ brahmānandamayaṁ sadā.
ardhamātrā yonirūpaṁ brahmānandamayaṁ sadā.
24.
ānandamekhalāramyam bindutrivalayāṅkatam
ardhamātrā yonirūpam brahmānandamayam sadā
ardhamātrā yonirūpam brahmānandamayam sadā
24.
ānandamekhalāramyam bindutrivalayāṅkatam
ardhamātrā yonirūpam brahmānandamayam sadā
ardhamātrā yonirūpam brahmānandamayam sadā
24. (It is) delightful with the girdle of bliss, marked by three folds of dots, having the form of half a mātrā and a yoni, and filled always with supreme bliss.
पराहन्तामये सर्वज्ञानदीपविजृम्भिते ।
संविदग्नौ हुनेद्देवि प्रपञ्चहविरुत्कटम् ॥२५॥
संविदग्नौ हुनेद्देवि प्रपञ्चहविरुत्कटम् ॥२५॥
25. parāhantāmaye sarvajñānadīpavijṛmbhite ,
saṁvidagnau huneddevi prapañcahavirutkaṭam.
saṁvidagnau huneddevi prapañcahavirutkaṭam.
25.
parāhantāmaye sarvajñānadīpavijṛmbhite
saṃvidagnau huneddevi prapañchavirutkaṭam
saṃvidagnau huneddevi prapañchavirutkaṭam
25.
devi parāhantāmaye sarvajñānadīpavijṛmbhite
saṃvidagnau utkaṭam prapañcahaviḥ hunet
saṃvidagnau utkaṭam prapañcahaviḥ hunet
25. O goddess, one should offer the abundant oblation of the objective universe into the fire of consciousness, which is permeated by supreme I-ness and illuminated by the lamp of all knowledge.
शब्दाख्यं मातृकारूपमक्षवर्णविराजितम् ।
अक्षराणि हुतान्यत्र निःशब्दं ब्रह्म जायते ॥२६॥
अक्षराणि हुतान्यत्र निःशब्दं ब्रह्म जायते ॥२६॥
26. śabdākhyaṁ mātṛkārūpamakṣavarṇavirājitam ,
akṣarāṇi hutānyatra niḥśabdaṁ brahma jāyate.
akṣarāṇi hutānyatra niḥśabdaṁ brahma jāyate.
26.
śabdākhyaṃ mātṛkārūpamakṣavarṇavirājitam
akṣarāṇi hutānyatra niḥśabdaṃ brahma jāyate
akṣarāṇi hutānyatra niḥśabdaṃ brahma jāyate
26.
śabdākhyaṃ mātṛkārūpam akṣavarṇavirājitam akṣarāṇi atra hutāni,
niḥśabdam brahma jāyate
niḥśabdam brahma jāyate
26. When the letters called sound, possessing the form of mātṛkā and adorned with imperishable colors, are thus offered as oblations, the wordless absolute (brahman) arises.
पुण्यपापे हविर्देवि कृत्याकृत्ये हविः प्रिये ।
संकल्पश्च विकल्पश्च धर्माधर्मौ हविस्तथा ॥२७॥
संकल्पश्च विकल्पश्च धर्माधर्मौ हविस्तथा ॥२७॥
27. puṇyapāpe havirdevi kṛtyākṛtye haviḥ priye ,
saṁkalpaśca vikalpaśca dharmādharmau havistathā.
saṁkalpaśca vikalpaśca dharmādharmau havistathā.
27.
puṇyapāpe haviḥ devi kṛtyākṛtye haviḥ priye
saṅkalpaḥ ca vikalpaḥ ca dharmādharmau haviḥ tathā
saṅkalpaḥ ca vikalpaḥ ca dharmādharmau haviḥ tathā
27.
devi priye puṇyapāpe haviḥ,
kṛtyākṛtye haviḥ,
saṅkalpaḥ ca vikalpaḥ ca haviḥ,
tathā dharmādharmau haviḥ
kṛtyākṛtye haviḥ,
saṅkalpaḥ ca vikalpaḥ ca haviḥ,
tathā dharmādharmau haviḥ
27. O beloved goddess, merit and sin are an oblation, what should be done and what should not be done are an oblation, intention and doubt are an oblation, and likewise righteousness and unrighteousness are an oblation.
जुहुयात्परमेशानि मन्त्राभ्यां विमलानने ।
मूलविद्यां ब्रह्मरूपां ध्यात्वा तु तदनन्तरम् ॥२८॥
मूलविद्यां ब्रह्मरूपां ध्यात्वा तु तदनन्तरम् ॥२८॥
28. juhuyātparameśāni mantrābhyāṁ vimalānane ,
mūlavidyāṁ brahmarūpāṁ dhyātvā tu tadanantaram.
mūlavidyāṁ brahmarūpāṁ dhyātvā tu tadanantaram.
28.
juhuāt parameśāni mantrābhyām vimalānane
mūlavidyām brahmarūpām dhyātvā tu tadanantaram
mūlavidyām brahmarūpām dhyātvā tu tadanantaram
28.
vimalānane parameśāni,
mantrābhyām mūlavidyām brahmarūpām dhyātvā tu tadanantaram juhuāt
mantrābhyām mūlavidyām brahmarūpām dhyātvā tu tadanantaram juhuāt
28. O goddess of pure countenance, O supreme mistress, after meditating on the fundamental mantra (mūlavidyā) in the form of brahman using the two mantras, one should offer the oblation thereafter.
तदन्ते चोच्चरेत्पश्चाद्ब्रह्मप्रात्यै तु देशिकः ।
धर्माधर्महविर्दीप्त आत्माग्नौ मनसा स्रुचा ॥२९॥
धर्माधर्महविर्दीप्त आत्माग्नौ मनसा स्रुचा ॥२९॥
29. tadante coccaretpaścādbrahmaprātyai tu deśikaḥ ,
dharmādharmahavirdīpta ātmāgnau manasā srucā.
dharmādharmahavirdīpta ātmāgnau manasā srucā.
29.
tad ante ca uccaret paścāt brahma prāptyai tu deśikaḥ
dharma adharma haviḥ dīpte ātma agnau manasā srucā
dharma adharma haviḥ dīpte ātma agnau manasā srucā
29.
tu deśikaḥ tat ante ca paścāt brahma-prāptyai
dharma-adharma-haviḥ-dīpte ātma-agnau manasā srucā uccaret
dharma-adharma-haviḥ-dīpte ātma-agnau manasā srucā uccaret
29. And thereafter, O teacher, for the attainment of brahman, one should offer the oblation of righteousness and unrighteousness into the fire of the self, which is illumined by that oblation, using the ladle of the mind.
सुषुम्नावर्त्मना नित्यमक्षवृत्तिं जुहोम्यहम् ।
स्वाहान्तेन हुनेद्देवि सकलं निष्कलं जगत् ॥३०॥
स्वाहान्तेन हुनेद्देवि सकलं निष्कलं जगत् ॥३०॥
30. suṣumnāvartmanā nityamakṣavṛttiṁ juhomyaham ,
svāhāntena huneddevi sakalaṁ niṣkalaṁ jagat.
svāhāntena huneddevi sakalaṁ niṣkalaṁ jagat.
30.
suṣumnā vartmanā nityam akṣa vṛttim juhomi aham
svāhā ante na hunet devi sakalam niṣkalam jagat
svāhā ante na hunet devi sakalam niṣkalam jagat
30.
devi nityam suṣumnā-vartmanā akṣa-vṛttim aham
svāhā-antena sakalam niṣkalam jagat juhomi hunet
svāhā-antena sakalam niṣkalam jagat juhomi hunet
30. O goddess, constantly through the path of the suṣumnā channel, I offer the activity of the senses as an oblation, concluding with svāhā, offering the entire universe, both manifest and unmanifest.
अन्तर्होममनुर्देवि सर्वमायानिकृन्तनः ।
प्रकाशाकाशहस्ताभ्यामवलम्ब्योन्मनीस्रुचा ॥३१॥
प्रकाशाकाशहस्ताभ्यामवलम्ब्योन्मनीस्रुचा ॥३१॥
31. antarhomamanurdevi sarvamāyānikṛntanaḥ ,
prakāśākāśahastābhyāmavalambyonmanīsrucā.
prakāśākāśahastābhyāmavalambyonmanīsrucā.
31.
antarhomamanur devi sarvamāyānikṛntanaḥ
prakāśākāśahastābhyām avalambyonmanīsrucā
prakāśākāśahastābhyām avalambyonmanīsrucā
31.
devi sarvamāyānikṛntanaḥ antarhomamanuḥ
prakāśākāśahastābhyām unmanīsrucā avalambya
prakāśākāśahastābhyām unmanīsrucā avalambya
31. O goddess, this internal fire ritual (antarhoma) mantra, which cuts through all illusion (māyā), is to be taken up with the two hands of illumination and space, using the ladle of the unminded state (unmanī).
धर्माधर्मौ कलास्नेहपूर्णवह्नौ जुहोम्यहम् ।
अग्निजायान्वितो मन्त्रो विद्यान्ते कथतस्तव ॥३२॥
अग्निजायान्वितो मन्त्रो विद्यान्ते कथतस्तव ॥३२॥
32. dharmādharmau kalāsnehapūrṇavahnau juhomyaham ,
agnijāyānvito mantro vidyānte kathatastava.
agnijāyānvito mantro vidyānte kathatastava.
32.
dharmādharmau kalāsnexapūrṇavahnau juhomyaham
agnijāyānvito mantro vidyānte kathitastava
agnijāyānvito mantro vidyānte kathitastava
32.
aham dharmādharmau kalāsnexapūrṇavahnau juhomi
agnijāyānvitaḥ mantraḥ kathitaḥ tava vidyānte
agnijāyānvitaḥ mantraḥ kathitaḥ tava vidyānte
32. I offer righteousness and unrighteousness into the fire filled with the oil of kalā, and the mantra endowed with the wife of fire (svāhā) has been explained to you at the end of the vidyā.
निप्रपञ्चे यदा देवि जायते मन्त्रवित्तमः ।
तदा सच्चिन्मयः साक्षात्केवलं ब्रह्म साधकः ॥३३॥
तदा सच्चिन्मयः साक्षात्केवलं ब्रह्म साधकः ॥३३॥
33. niprapañce yadā devi jāyate mantravittamaḥ ,
tadā saccinmayaḥ sākṣātkevalaṁ brahma sādhakaḥ.
tadā saccinmayaḥ sākṣātkevalaṁ brahma sādhakaḥ.
33.
niprapañce yadā devi jāyate mantravittamaḥ tadā
saccinmayaḥ sākṣāt kevalaṃ brahma sādhakaḥ
saccinmayaḥ sākṣāt kevalaṃ brahma sādhakaḥ
33.
devi yadā mantravittamaḥ niprapañce jāyate tadā
sādhakaḥ saccinmayaḥ sākṣāt kevalaṃ brahma (bhavati)
sādhakaḥ saccinmayaḥ sākṣāt kevalaṃ brahma (bhavati)
33. O goddess, when the best of mantra knowers is born in the non-manifest absolute, then the practitioner himself directly becomes pure consciousness and absolute brahman.
दश सोऽहं जुहंसोऽपि पीत्वा
मृत्युं सुखी भवेत् ॥३४॥
मृत्युं सुखी भवेत् ॥३४॥
34. daśa so'haṁ juhaṁso'pi
pītvā mṛtyuṁ sukhī bhavet.
pītvā mṛtyuṁ sukhī bhavet.
34.
daśa saḥ aham juhvan api
pītvā mṛtyum sukhī bhavet
pītvā mṛtyum sukhī bhavet
34.
saḥ daśa aham juhvan api
mṛtyum pītvā sukhī bhavet
mṛtyum pītvā sukhī bhavet
34. He, performing the ten thousandfold repetition of so'ham (I am He), having even consumed death, becomes happy.