ज्ञानार्णव-तन्त्रम्
jñānārṇava-tantram
-
chapter-23
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दूत्यन्तरं प्रवक्ष्यामि येन ब्रह्म सनातनम् ।
प्रणवाख्यं यागगेहं प्रविश्य सुरवन्दिते ॥१॥
प्रणवाख्यं यागगेहं प्रविश्य सुरवन्दिते ॥१॥
1. dūtyantaraṁ pravakṣyāmi yena brahma sanātanam ,
praṇavākhyaṁ yāgagehaṁ praviśya suravandite.
praṇavākhyaṁ yāgagehaṁ praviśya suravandite.
1.
dūtyantaraṃ pravakṣyāmi yena brahma sanātanam
praṇavākhyaṃ yāgagehaṃ praviśya suravandite
praṇavākhyaṃ yāgagehaṃ praviśya suravandite
1.
suravandite yena brahma sanātanaṃ praṇavākhyaṃ
yāgagehaṃ praviśya dūtyantaraṃ pravakṣyāmi
yāgagehaṃ praviśya dūtyantaraṃ pravakṣyāmi
1. O you who are praised by the gods (suravandite), I shall speak of another messenger (dūtyantaram) through whom the eternal absolute (sanātanaṃ brahma) is attained, having entered the ritual enclosure known as Praṇava.
इच्छाज्ञानक्रियाद्रव्यरचितं सुधया युतम् ।
अम्बया परमेशानि तत्त्वज्ञानमये शिवे ॥२॥
अम्बया परमेशानि तत्त्वज्ञानमये शिवे ॥२॥
2. icchājñānakriyādravyaracitaṁ sudhayā yutam ,
ambayā parameśāni tattvajñānamaye śive.
ambayā parameśāni tattvajñānamaye śive.
2.
icchājñānakriyādravyaracitaṃ sudhayā yutam
ambayā parameśāni tattvajñānamaye śive
ambayā parameśāni tattvajñānamaye śive
2.
parameśāni ambayā icchājñānakriyādravyaracitaṃ
sudhayā yutam tattvajñānamaye śive
sudhayā yutam tattvajñānamaye śive
2. O supreme goddess (Parameshani), it is fashioned from will, knowledge, action, and substance, endowed with nectar, and identical with the nature of supreme truth and knowledge (tattvajñāna), O Śivā.
पर्यङ्के पुरुषार्थैस्तु पादैश्च परिमण्डिते ।
आत्मान्तरात्मपरमज्ञानात्माङ्गविभूषिते ॥३॥
आत्मान्तरात्मपरमज्ञानात्माङ्गविभूषिते ॥३॥
3. paryaṅke puruṣārthaistu pādaiśca parimaṇḍite ,
ātmāntarātmaparamajñānātmāṅgavibhūṣite.
ātmāntarātmaparamajñānātmāṅgavibhūṣite.
3.
paryṅke puruṣārthais tu pādaiś ca parimaṇḍite
ātmāntarātmaparamajñānātmāṅgavibhūṣite
ātmāntarātmaparamajñānātmāṅgavibhūṣite
3.
tu paryṅke puruṣārthaiḥ pādaiḥ ca parimaṇḍite
ātmāntarātmaparamajñānātmāṅgavibhūṣite
ātmāntarātmaparamajñānātmāṅgavibhūṣite
3. (O beautiful one), on the couch adorned with the puruṣārthas as its feet, and embellished with limbs formed by the self, the inner self, and the supreme knowledge (paramajñāna),
तत्पदार्थस्त्वंपदार्थोऽसिपदार्थश्च सुन्दरि ।
पदार्थत्रयमेतत्तु ज्ञानसूत्रप्रकाशकम् ॥४॥
पदार्थत्रयमेतत्तु ज्ञानसूत्रप्रकाशकम् ॥४॥
4. tatpadārthastvaṁpadārtho'sipadārthaśca sundari ,
padārthatrayametattu jñānasūtraprakāśakam.
padārthatrayametattu jñānasūtraprakāśakam.
4.
tatpadārthas tvam padārtho asi padārthaś ca
sundari padārthatrayam etat tu jñānasūtraprakāśakam
sundari padārthatrayam etat tu jñānasūtraprakāśakam
4.
O sundari,
tatpadārthaḥ tvam padārthaḥ asi ca padārthaḥ,
etat tu padārthatrayam jñānasūtraprakāśakam
tatpadārthaḥ tvam padārthaḥ asi ca padārthaḥ,
etat tu padārthatrayam jñānasūtraprakāśakam
4. O beautiful one, you are the meaning of that (tat-padārtha), you are the meaning of you (tvam-padārtha), and you are the meaning of that (as well), and this triad of meanings reveals the thread of knowledge (jñānasūtra).
एतत्सूत्रमयैः पट्टैर्गुम्फितेऽम्बरमण्डिते ।
सुमनोवाससुभगे परां तत्र प्रपूजयेत् ॥५॥
सुमनोवाससुभगे परां तत्र प्रपूजयेत् ॥५॥
5. etatsūtramayaiḥ paṭṭairgumphite'mbaramaṇḍite ,
sumanovāsasubhage parāṁ tatra prapūjayet.
sumanovāsasubhage parāṁ tatra prapūjayet.
5.
etat sūtra-mayaiḥ paṭṭaiḥ gumphite ambara-maṇḍite
su-mano-vāsa-subhage parām tatra prapūjayet
su-mano-vāsa-subhage parām tatra prapūjayet
5.
etat sūtra-mayaiḥ paṭṭaiḥ gumphite ambara-maṇḍite
su-mano-vāsa-subhage tatra parām prapūjayet
su-mano-vāsa-subhage tatra parām prapūjayet
5. (O goddess), there you should worship the supreme one, who is adorned with garments woven from threads, embellished with cloth, and made lovely by fragrant flowers and garments.
जातिभेदस्तु दूतीनां चतुर्धा वीरवन्दिते ।
हस्तिनी शङ्खिनी चैव चित्रिणी पद्मिनी प्रिये ॥६॥
हस्तिनी शङ्खिनी चैव चित्रिणी पद्मिनी प्रिये ॥६॥
6. jātibhedastu dūtīnāṁ caturdhā vīravandite ,
hastinī śaṅkhinī caiva citriṇī padminī priye.
hastinī śaṅkhinī caiva citriṇī padminī priye.
6.
jāti-bhedaḥ tu dūtīnām caturdhā vīra-vandite
hastinī śaṅkhinī ca eva citriṇī padminī priye
hastinī śaṅkhinī ca eva citriṇī padminī priye
6.
vīra-vandite priye,
dūtīnām jāti-bhedaḥ tu caturdhā hastinī śaṅkhinī citriṇī padminī ca eva
dūtīnām jāti-bhedaḥ tu caturdhā hastinī śaṅkhinī citriṇī padminī ca eva
6. O beloved one praised by heroes, the classification of messengers (dūtīs) is fourfold - hastinī, śaṅkhinī, citriṇī, and padminī.
चतुवीधा हि दूत्यस्तु सुन्दर्यश्चारुलोचनाः ।
वैखरी हस्तिनी ज्ञेया स्थूला यस्माद्वरानने ॥७॥
वैखरी हस्तिनी ज्ञेया स्थूला यस्माद्वरानने ॥७॥
7. catuvīdhā hi dūtyastu sundaryaścārulocanāḥ ,
vaikharī hastinī jñeyā sthūlā yasmādvarānane.
vaikharī hastinī jñeyā sthūlā yasmādvarānane.
7.
caturvidhā hi dūtyaḥ tu sundaryaiḥ cārulocanāḥ
vaikharī hastinī jñeyā sthūlā yasmāt varānane
vaikharī hastinī jñeyā sthūlā yasmāt varānane
7.
hi caturvidhā dūtyaḥ tu sundaryaiḥ cārulocanāḥ
vaikharī hastinī jñeyā sthūlā yasmāt varānane
vaikharī hastinī jñeyā sthūlā yasmāt varānane
7. O beautiful-faced one, messengers are indeed of four kinds, beautiful and with lovely eyes, (and) Vaikharī is known as Hastinī because she is gross.
ययेदं धार्यते सर्वं ब्रह्माण्डपरिमण्डलम् ।
वर्गाष्टकेन देवेशि सूते दिग्गजसंचयम् ।
तेनेयं करिणी प्रोक्ता मध्यमा शङ्खिनी भवेत् ॥८॥
वर्गाष्टकेन देवेशि सूते दिग्गजसंचयम् ।
तेनेयं करिणी प्रोक्ता मध्यमा शङ्खिनी भवेत् ॥८॥
8. yayedaṁ dhāryate sarvaṁ brahmāṇḍaparimaṇḍalam ,
vargāṣṭakena deveśi sūte diggajasaṁcayam ,
teneyaṁ kariṇī proktā madhyamā śaṅkhinī bhavet.
vargāṣṭakena deveśi sūte diggajasaṁcayam ,
teneyaṁ kariṇī proktā madhyamā śaṅkhinī bhavet.
8.
yathā idam dhāryate sarvam
brahmāṇḍaparimaṇḍalam vargāṣṭakena devesi
sūte diggajasañcayam tena iyam
kariṇī proktā madhyamā śaṅkhinī bhavet
brahmāṇḍaparimaṇḍalam vargāṣṭakena devesi
sūte diggajasañcayam tena iyam
kariṇī proktā madhyamā śaṅkhinī bhavet
8.
devesi,
yat idam sarvam brahmāṇḍaparimaṇḍalam dhāryate,
vargāṣṭakena diggajasañcayam sūte,
tena iyam kariṇī proktā,
madhyamā śaṅkhinī bhavet
yat idam sarvam brahmāṇḍaparimaṇḍalam dhāryate,
vargāṣṭakena diggajasañcayam sūte,
tena iyam kariṇī proktā,
madhyamā śaṅkhinī bhavet
8. O goddess, by which all this universe in its entirety is sustained, and which through the eight groups produces the multitude of the elephants of the quarters, therefore she is called Kariṇī, while the middle one is Śaṅkhinī.
शङ्खिनी तु यथा भद्रे विशुद्धा पापवजीता ।
सर्वदेवप्रिया सा हि शान्तिसौभाग्यशोभिता ॥९॥
सर्वदेवप्रिया सा हि शान्तिसौभाग्यशोभिता ॥९॥
9. śaṅkhinī tu yathā bhadre viśuddhā pāpavajītā ,
sarvadevapriyā sā hi śāntisaubhāgyaśobhitā.
sarvadevapriyā sā hi śāntisaubhāgyaśobhitā.
9.
śaṅkhinī tu yathā bhadre viśuddhā pāpavarjitā
sarvadevapriyā sā hi śāntisaubhāgyaśobhitā
sarvadevapriyā sā hi śāntisaubhāgyaśobhitā
9.
bhadre yathā śaṅkhinī tu viśuddhā pāpavarjitā
sā hi sarvadevapriyā śāntisaubhāgyaśobhitā
sā hi sarvadevapriyā śāntisaubhāgyaśobhitā
9. O auspicious one, just as Śaṅkhinī is pure, free from sin, beloved by all the gods, and adorned with peace and good fortune,
तथा वनस्पतिगता मध्यमा वाग्वरानने ।
चित्रिणी वल्लरी देवि महादोषविनाशिनी ॥१०॥
चित्रिणी वल्लरी देवि महादोषविनाशिनी ॥१०॥
10. tathā vanaspatigatā madhyamā vāgvarānane ,
citriṇī vallarī devi mahādoṣavināśinī.
citriṇī vallarī devi mahādoṣavināśinī.
10.
tathā vanaspatigatā madhyamā vāgvarānane
citriṇī vallarī devi mahadoṣavināśinī
citriṇī vallarī devi mahadoṣavināśinī
10.
he varānane devi tathā vanaspatigatā madhyamā
vāc citriṇī vallarī mahādoṣavināśinī
vāc citriṇī vallarī mahādoṣavināśinī
10. O goddess with a lovely face, similarly, the middle speech (Madhyamā), which abides in plants, is Citriṇī, a creeper that destroys great faults.
यस्याः फलं वरारोहे शिवशक्तिमयं सदा ।
शिवशक्तिमयं देवि प्राणिमात्रजगत्त्रयम् ॥११॥
शिवशक्तिमयं देवि प्राणिमात्रजगत्त्रयम् ॥११॥
11. yasyāḥ phalaṁ varārohe śivaśaktimayaṁ sadā ,
śivaśaktimayaṁ devi prāṇimātrajagattrayam.
śivaśaktimayaṁ devi prāṇimātrajagattrayam.
11.
yasyāḥ phalaṃ varārohe śivaśaktimayam sadā
śivaśaktimayam devi prāṇimātrajagattrayam
śivaśaktimayam devi prāṇimātrajagattrayam
11.
varārohe devi,
yasyāḥ phalaṃ sadā śivaśaktimayam,
prāṇimātrajagattrayam śivaśaktimayam
yasyāḥ phalaṃ sadā śivaśaktimayam,
prāṇimātrajagattrayam śivaśaktimayam
11. O goddess with lovely hips, whose fruit is ever imbued with Śiva and Śakti, the entire threefold world consisting of all living beings is likewise imbued with Śiva and Śakti.
तेषु सर्वेषु पश्यन्ती जीवेषु परमाश्रया ।
परब्रह्मणि सा लीना परा वाक्परमेश्वरि ॥१२॥
परब्रह्मणि सा लीना परा वाक्परमेश्वरि ॥१२॥
12. teṣu sarveṣu paśyantī jīveṣu paramāśrayā ,
parabrahmaṇi sā līnā parā vākparameśvari.
parabrahmaṇi sā līnā parā vākparameśvari.
12.
teṣu sarveṣu paśyantī jīveṣu paramāśrayā
parabrahmaṇi sā līnā parā vākparameśvari
parabrahmaṇi sā līnā parā vākparameśvari
12.
paramāśrayā sā paśyantī teṣu sarveṣu jīveṣu,
parabrahmaṇi līnā parā vāk,
parameśvari
parabrahmaṇi līnā parā vāk,
parameśvari
12. Among all those living beings, she who is Paśyantī, the supreme support, is absorbed in the supreme absolute (parabrahman) as the supreme speech (Parā Vāk), O supreme goddess (Parameśvarī).
तां दूतीं तत्र संपूज्य समाधिकुसुमैः शुचिः ।
तदङ्गेषु कलाः पूज्याः क्रमेण सुरवन्दिते ॥१३॥
तदङ्गेषु कलाः पूज्याः क्रमेण सुरवन्दिते ॥१३॥
13. tāṁ dūtīṁ tatra saṁpūjya samādhikusumaiḥ śuciḥ ,
tadaṅgeṣu kalāḥ pūjyāḥ krameṇa suravandite.
tadaṅgeṣu kalāḥ pūjyāḥ krameṇa suravandite.
13.
tāṃ dūtīṃ tatra sampūjya samādhikusumaiḥ śuciḥ
tad-aṅgeṣu kalāḥ pūjyāḥ krameṇa suravandite
tad-aṅgeṣu kalāḥ pūjyāḥ krameṇa suravandite
13.
suravandite śuciḥ tatra tāṃ dūtīṃ sampūjya
samādhikusumaiḥ tad-aṅgeṣu kalāḥ krameṇa pūjyāḥ
samādhikusumaiḥ tad-aṅgeṣu kalāḥ krameṇa pūjyāḥ
13. O you who are praised by the gods, being pure, you should worship that female messenger there with the flowers of meditation, and sequentially worship the phases (kalās) upon her limbs.
पद्मिनी तु परा ज्ञेया हंसस्वच्छविकासिनी ।
हंसोदयेन पद्मं हि त्यक्त्वा संकोचमद्रिजे ॥१४॥
हंसोदयेन पद्मं हि त्यक्त्वा संकोचमद्रिजे ॥१४॥
14. padminī tu parā jñeyā haṁsasvacchavikāsinī ,
haṁsodayena padmaṁ hi tyaktvā saṁkocamadrije.
haṁsodayena padmaṁ hi tyaktvā saṁkocamadrije.
14.
padminī tu parā jñeyā haṃsasvacchavikāsinī
haṃsodayena padmaṃ hi tyaktvā saṅkocam adrije
haṃsodayena padmaṃ hi tyaktvā saṅkocam adrije
14.
adrije tu padminī parā jñeyā haṃsasvacchavikāsinī
hi haṃsodayena saṅkocam tyaktvā padmam
hi haṃsodayena saṅkocam tyaktvā padmam
14. O daughter of the mountain (Adrije), Padminī is indeed known as the supreme one, radiant with pure swan-like splendor, because upon the rising of the swan (or breath/sun), the lotus abandons its closure.
विकासयति सौभाग्यं तथा वस्तुविलासतः ।
परा प्रकाशमायाति पद्मिनीत्वमतो भवेत् ॥१५॥
परा प्रकाशमायाति पद्मिनीत्वमतो भवेत् ॥१५॥
15. vikāsayati saubhāgyaṁ tathā vastuvilāsataḥ ,
parā prakāśamāyāti padminītvamato bhavet.
parā prakāśamāyāti padminītvamato bhavet.
15.
vikāsayati saubhāgyam tathā vastuvilāsataḥ
parā prakāśam āyāti padminītvam ato bhavet
parā prakāśam āyāti padminītvam ato bhavet
15.
tathā vastu-vilāsataḥ saubhāgyam vikāsayati,
parā prakāśam āyāti,
ataḥ padminītvam bhavet
parā prakāśam āyāti,
ataḥ padminītvam bhavet
15. Furthermore, through the play of objects, she unfolds good fortune and radiant light appears, and therefore she attains the state of Padminī.
तस्या देहे वरारोहे कलाः पूज्यास्तु षोडश ।
चित्कला सत्कला ज्ञानकला संवित्कला तथा ॥१६॥
चित्कला सत्कला ज्ञानकला संवित्कला तथा ॥१६॥
16. tasyā dehe varārohe kalāḥ pūjyāstu ṣoḍaśa ,
citkalā satkalā jñānakalā saṁvitkalā tathā.
citkalā satkalā jñānakalā saṁvitkalā tathā.
16.
tasyā dehe varārohe kalāḥ pūjyāstu ṣoḍadaś
citkalā satkalā jñānakalā saṃvitkalā tathā
citkalā satkalā jñānakalā saṃvitkalā tathā
16.
O varārohe,
tasyā dehe ṣoḍaśa kalāḥ pūjyāḥ tu,
cit-kalā,
sat-kalā,
jñāna-kalā,
tathā saṃvit-kalā
tasyā dehe ṣoḍaśa kalāḥ pūjyāḥ tu,
cit-kalā,
sat-kalā,
jñāna-kalā,
tathā saṃvit-kalā
16. O lady with lovely hips, upon her body the sixteen phases (kalās) are indeed to be worshipped, namely cit-kalā, sat-kalā, jñāna-kalā, and also saṃvit-kalā.
आत्मनस्तु कला ज्ञेयाश्चतस्रः परमेश्वरि ।
विरागता मोक्षकला परमाणुकला तथा ॥१७॥
विरागता मोक्षकला परमाणुकला तथा ॥१७॥
17. ātmanastu kalā jñeyāścatasraḥ parameśvari ,
virāgatā mokṣakalā paramāṇukalā tathā.
virāgatā mokṣakalā paramāṇukalā tathā.
17.
ātmanas tu kalā jñeyāś catasraḥ parameśvari
virāgatā mokṣakalā paramāṇukalā tathā
virāgatā mokṣakalā paramāṇukalā tathā
17.
parameśvari,
ātmanaḥ tu catasraḥ kalāḥ jñeyāḥ - virāgatā,
mokṣakalā,
tathā paramāṇukalā
ātmanaḥ tu catasraḥ kalāḥ jñeyāḥ - virāgatā,
mokṣakalā,
tathā paramāṇukalā
17. O Parameśvarī, know that there are four aspects (kalā) of the self: detachment, the aspect of liberation, and also the atomic aspect.
विद्याकलाचतुष्कं तु विज्ञेयं चान्तरात्मनि ।
विद्या संतोषता तृप्तिः परब्रह्मप्रकाशता ॥१८॥
विद्या संतोषता तृप्तिः परब्रह्मप्रकाशता ॥१८॥
18. vidyākalācatuṣkaṁ tu vijñeyaṁ cāntarātmani ,
vidyā saṁtoṣatā tṛptiḥ parabrahmaprakāśatā.
vidyā saṁtoṣatā tṛptiḥ parabrahmaprakāśatā.
18.
vidyākalācatuṣkam tu vijñeyam ca antarātmani
vidyā santoṣatā tṛptiḥ parabrahmaprakāśatā
vidyā santoṣatā tṛptiḥ parabrahmaprakāśatā
18.
tu vidyākalācatuṣkam antarātmani ca vijñeyam
- vidyā santoṣatā tṛptiḥ parabrahmaprakāśatā
- vidyā santoṣatā tṛptiḥ parabrahmaprakāśatā
18. The set of four arts of knowledge should be known within the inner self, namely knowledge, contentment, satisfaction, and the manifestation of the supreme absolute (parabrahman).
परमात्मकला ज्ञेयाः संलीनाः परवस्तुनि ।
लुप्तिः शान्तिकला बोधकला व्याप्तिकला परा ॥१९॥
लुप्तिः शान्तिकला बोधकला व्याप्तिकला परा ॥१९॥
19. paramātmakalā jñeyāḥ saṁlīnāḥ paravastuni ,
luptiḥ śāntikalā bodhakalā vyāptikalā parā.
luptiḥ śāntikalā bodhakalā vyāptikalā parā.
19.
paramātma-kalā jñeyā saṃlīnā para-vastuni
luptiḥ śānti-kalā bodha-kalā vyāpti-kalā parā
luptiḥ śānti-kalā bodha-kalā vyāpti-kalā parā
19.
paramātma-kalā para-vastuni saṃlīnā jñeyā
luptiḥ śānti-kalā bodha-kalā vyāpti-kalā parā
luptiḥ śānti-kalā bodha-kalā vyāpti-kalā parā
19. The aspects of the supreme self are to be known as merged in the supreme reality, namely, lupti, śānti-kalā, bodha-kalā, and the supreme vyāpti-kalā.
ज्ञानात्मनः कला ज्ञेयाश्चतस्रः परमेश्वरि ।
कलाः षोडश देवेशि श्रीविद्यार्णेषु संस्थिताः ॥२०॥
कलाः षोडश देवेशि श्रीविद्यार्णेषु संस्थिताः ॥२०॥
20. jñānātmanaḥ kalā jñeyāścatasraḥ parameśvari ,
kalāḥ ṣoḍaśa deveśi śrīvidyārṇeṣu saṁsthitāḥ.
kalāḥ ṣoḍaśa deveśi śrīvidyārṇeṣu saṁsthitāḥ.
20.
jñānātmanaḥ kalā jñeyāścatasraḥ parameśvari
kalāḥ ṣoḍśa deveśi śrīvidyārṇeṣu saṃsthitāḥ
kalāḥ ṣoḍśa deveśi śrīvidyārṇeṣu saṃsthitāḥ
20.
parameśvari jñānātmanaḥ catasraḥ kalāḥ jñeyāḥ
deveśi ṣoḍśa kalāḥ śrīvidyārṇeṣu saṃsthitāḥ
deveśi ṣoḍśa kalāḥ śrīvidyārṇeṣu saṃsthitāḥ
20. O Parameśvarī, four aspects of the self of knowledge are to be known, and sixteen aspects, O Deveśī, reside within the Śrīvidyārṇava.
षोडशार्णा ब्रह्मरूपा कला षोडशरूपिणी ।
आत्मा जाग्रत्स्वरूपेण त्रैलोक्यं रचयत्यसौ ॥२१॥
आत्मा जाग्रत्स्वरूपेण त्रैलोक्यं रचयत्यसौ ॥२१॥
21. ṣoḍaśārṇā brahmarūpā kalā ṣoḍaśarūpiṇī ,
ātmā jāgratsvarūpeṇa trailokyaṁ racayatyasau.
ātmā jāgratsvarūpeṇa trailokyaṁ racayatyasau.
21.
ṣoḍaśārṇā brahmarūpā kalā ṣoḍaśarūpiṇī ātmā
jāgratsvarūpeṇa trailokyaṃ racayatyasau
jāgratsvarūpeṇa trailokyaṃ racayatyasau
21.
ṣoḍaśārṇā brahmarūpā ṣoḍaśarūpiṇī kalā
jāgratsvarūpeṇa ātmā asau trailokyaṃ racayati
jāgratsvarūpeṇa ātmā asau trailokyaṃ racayati
21. That self, characterized by the sixteenfold syllables, embodying the absolute, and possessing sixteen forms, creates the three worlds in the form of the waking state.
अन्तरात्मा सत्त्वरूपस्तमोरूपश्च मिश्रितः ।
अत एव रजोरूपस्तमोरूपः परः शिवः ॥२२॥
अत एव रजोरूपस्तमोरूपः परः शिवः ॥२२॥
22. antarātmā sattvarūpastamorūpaśca miśritaḥ ,
ata eva rajorūpastamorūpaḥ paraḥ śivaḥ.
ata eva rajorūpastamorūpaḥ paraḥ śivaḥ.
22.
antarātmā sattvarūpastamorūpaśca miśritaḥ
ata eva rajorūpastamoruphaḥ paraḥ śivaḥ
ata eva rajorūpastamoruphaḥ paraḥ śivaḥ
22.
antarātmā sattvarūpaḥ tamorūpaḥ ca miśritaḥ
ata eva rajorūpaḥ tamorūpaḥ paraḥ śivaḥ
ata eva rajorūpaḥ tamorūpaḥ paraḥ śivaḥ
22. The inner self possesses the nature of sattva, and is also mixed with the nature of tamas. Therefore, the supreme Śiva is both of the nature of rajas and tamas.
परमात्मा हि विज्ञेयो ज्ञानात्मा तुर्यया युतः ।
एताः कला वरारोहे तस्या देहे प्रकाशयेत् ॥२३॥
एताः कला वरारोहे तस्या देहे प्रकाशयेत् ॥२३॥
23. paramātmā hi vijñeyo jñānātmā turyayā yutaḥ ,
etāḥ kalā varārohe tasyā dehe prakāśayet.
etāḥ kalā varārohe tasyā dehe prakāśayet.
23.
paramātmā hi vijñeyaḥ jñānātmā turyayā yutaḥ
etāḥ kalāḥ varārohe tasya dehe prakāśayet
etāḥ kalāḥ varārohe tasya dehe prakāśayet
23.
paramātmā hi vijñeyaḥ jñānātmā turyayā yutaḥ
etāḥ kalāḥ varārohe tasya dehe prakāśayet
etāḥ kalāḥ varārohe tasya dehe prakāśayet
23. O auspicious one, the supreme self must be known, and the self of knowledge is endowed with the transcendent state. You should reveal these aspects in his body.
तत्पदार्थं तु जानीहि मुखमस्या वरानने ।
त्वंपदार्थोऽसिवाक्यार्थः कुचयुग्मं क्रमेण हि ॥२४॥
त्वंपदार्थोऽसिवाक्यार्थः कुचयुग्मं क्रमेण हि ॥२४॥
24. tatpadārthaṁ tu jānīhi mukhamasyā varānane ,
tvaṁpadārtho'sivākyārthaḥ kucayugmaṁ krameṇa hi.
tvaṁpadārtho'sivākyārthaḥ kucayugmaṁ krameṇa hi.
24.
tatpadārthaṃ tu jānīhi mukhamasya varānane
tvampadārtho'sivākyārthaḥ kucayugmaṃ krameṇa hi
tvampadārtho'sivākyārthaḥ kucayugmaṃ krameṇa hi
24.
varānane asya mukhaṃ tatpadārthaṃ jānīhi tu tvam
padārthaḥ asi vākyārthaḥ kucayugmaṃ krameṇa hi
padārthaḥ asi vākyārthaḥ kucayugmaṃ krameṇa hi
24. O beautiful-faced one, know his face as the meaning of the word tat, and know the meaning of the word tvam as you, while the pair of breasts represents the meaning of the sentence in due order.
भोगस्तु परमेशानि नादो ब्रह्ममयो भवेत् ।
नादोदितं वरारोहे विश्वं योनिर्न संशयः ॥२५॥
नादोदितं वरारोहे विश्वं योनिर्न संशयः ॥२५॥
25. bhogastu parameśāni nādo brahmamayo bhavet ,
nādoditaṁ varārohe viśvaṁ yonirna saṁśayaḥ.
nādoditaṁ varārohe viśvaṁ yonirna saṁśayaḥ.
25.
bhogaḥ tu parameśāni nādaḥ brahmamayaḥ bhavet
nādauditaḥ varārohe viśvam yoniḥ na saṃśayaḥ
nādauditaḥ varārohe viśvam yoniḥ na saṃśayaḥ
25.
he parameśāni,
tu bhogaḥ brahmamayaḥ nādaḥ bhavet,
he varārohe,
nādauditam viśvam yoniḥ (asti),
na saṃśayaḥ.
tu bhogaḥ brahmamayaḥ nādaḥ bhavet,
he varārohe,
nādauditam viśvam yoniḥ (asti),
na saṃśayaḥ.
25. O supreme goddess, enjoyment indeed is sound, which consists of the absolute, and O noble-born one, the universe born from sound is the source itself, without a doubt.
तत्रैव शक्तिं संपूज्य स्वात्मलिङ्गं शिवं यजेत् ।
परस्परप्रभावेण ब्रह्मानन्दरसो भवेत् ॥२६॥
परस्परप्रभावेण ब्रह्मानन्दरसो भवेत् ॥२६॥
26. tatraiva śaktiṁ saṁpūjya svātmaliṅgaṁ śivaṁ yajet ,
parasparaprabhāveṇa brahmānandaraso bhavet.
parasparaprabhāveṇa brahmānandaraso bhavet.
26.
tatra eva śaktim saṃpūjya sva-ātma-liṅgam śivam
yajet paraspara-prabhāveṇa brahma-ānanda-rasaḥ bhavet
yajet paraspara-prabhāveṇa brahma-ānanda-rasaḥ bhavet
26.
tatra eva śaktim sampūjya sva-ātma-liṅgam śivam yajet,
paraspara-prabhāveṇa brahma-ānanda-rasaḥ bhavet.
paraspara-prabhāveṇa brahma-ānanda-rasaḥ bhavet.
26. Having worshipped the energy right there, one should worship Śiva as the linga of one's own self. Through their mutual influence, the essence of the bliss of the absolute arises.
तं रसं मनसा देवि वहन्नाड्यगतं प्रिये ।
अर्घ्यामृतेन संयोज्य ततः श्रीचक्रमर्चयेत् ॥२७॥
अर्घ्यामृतेन संयोज्य ततः श्रीचक्रमर्चयेत् ॥२७॥
27. taṁ rasaṁ manasā devi vahannāḍyagataṁ priye ,
arghyāmṛtena saṁyojya tataḥ śrīcakramarcayet.
arghyāmṛtena saṁyojya tataḥ śrīcakramarcayet.
27.
tam rasam manasā devi vahan nāḍyagatam priye
arghyāmṛtena saṃyojya tataḥ śrīcakram arcayet
arghyāmṛtena saṃyojya tataḥ śrīcakram arcayet
27.
he priye devi,
manasā nāḍyagatam tam rasam vahan,
arghyāmṛtena saṃyojya,
tataḥ śrīcakram arcayet
manasā nāḍyagatam tam rasam vahan,
arghyāmṛtena saṃyojya,
tataḥ śrīcakram arcayet
27. O beloved goddess, carrying that essence within the mind situated in the subtle channels, and uniting it with the nectar of the arghya offering, one should then worship the Śrīcakra.
ब्रह्मानन्दमयं ज्ञानं कथयामि वरानने ।
न ब्राह्मणो ब्राह्मणस्तु क्षत्रियः क्षत्रियस्तथा ॥२८॥
न ब्राह्मणो ब्राह्मणस्तु क्षत्रियः क्षत्रियस्तथा ॥२८॥
28. brahmānandamayaṁ jñānaṁ kathayāmi varānane ,
na brāhmaṇo brāhmaṇastu kṣatriyaḥ kṣatriyastathā.
na brāhmaṇo brāhmaṇastu kṣatriyaḥ kṣatriyastathā.
28.
brahmānandamayam jñānam kathayāmi varānane na
brāhmaṇo brāhmaṇas tu kṣatriyaḥ kṣatriyas tathā
brāhmaṇo brāhmaṇas tu kṣatriyaḥ kṣatriyas tathā
28.
he varānane,
brahmānandamayam jñānam kathayāmi,
brāhmaṇaḥ tu brāhmaṇaḥ na,
kṣatriyaḥ tathā kṣatriyaḥ [na]
brahmānandamayam jñānam kathayāmi,
brāhmaṇaḥ tu brāhmaṇaḥ na,
kṣatriyaḥ tathā kṣatriyaḥ [na]
28. O woman with a lovely face, I will speak of the knowledge consisting of the bliss of the absolute, - (where) indeed neither a brahmin is (merely) a brahmin, nor a kṣatriya a kṣatriya in that way.
वैश्यो न वैश्यः शूद्रो न शूद्रस्तु परमेश्वरि ।
चाण्डालो नैव चाण्डालः पौल्कसो न च पौल्कसः ॥२९॥
चाण्डालो नैव चाण्डालः पौल्कसो न च पौल्कसः ॥२९॥
29. vaiśyo na vaiśyaḥ śūdro na śūdrastu parameśvari ,
cāṇḍālo naiva cāṇḍālaḥ paulkaso na ca paulkasaḥ.
cāṇḍālo naiva cāṇḍālaḥ paulkaso na ca paulkasaḥ.
29.
vaiśyaḥ na vaiśyaḥ śūdraḥ na śūdraḥ tu parameśvari
cāṇḍālaḥ na eva cāṇḍālaḥ paulkasaḥ na ca paulkasaḥ
cāṇḍālaḥ na eva cāṇḍālaḥ paulkasaḥ na ca paulkasaḥ
29.
parameśvari vaiśyaḥ na vaiśyaḥ śūdraḥ na śūdraḥ tu
cāṇḍālaḥ na eva cāṇḍālaḥ paulkasaḥ na ca paulkasaḥ
cāṇḍālaḥ na eva cāṇḍālaḥ paulkasaḥ na ca paulkasaḥ
29. O supreme goddess, a merchant is not merely a merchant, a laborer is not merely a laborer, an outcast is not merely an outcast, and a member of the paulkasa tribe is not merely a paulkasa.
सर्व समं विजानीयात्परमात्मविनिश्चयात् ।
आकाशात्पतितं तोयं निम्नमार्गेण गच्छति ॥३०॥
आकाशात्पतितं तोयं निम्नमार्गेण गच्छति ॥३०॥
30. sarva samaṁ vijānīyātparamātmaviniścayāt ,
ākāśātpatitaṁ toyaṁ nimnamārgeṇa gacchati.
ākāśātpatitaṁ toyaṁ nimnamārgeṇa gacchati.
30.
sarvam samaṃ vijānīyāt paramātmaviniścayāt
ākāśāt patitam toyam nimnamārgeṇa gacchati
ākāśāt patitam toyam nimnamārgeṇa gacchati
30.
paramātmaviniścayāt sarvam samaṃ vijānīyāt
ākāśāt patitam toyam nimnamārgeṇa gacchati
ākāśāt patitam toyam nimnamārgeṇa gacchati
30. One should perceive everything equally through the firm conviction of the supreme self. Water that has fallen from the sky flows along the lower path.
ग्राममध्यगतं सर्वं विष्ठामूत्रादिपूरितम् ।
मृतगोश्वानमार्जारखरादिरुधिरान्वितम् ॥३१॥
मृतगोश्वानमार्जारखरादिरुधिरान्वितम् ॥३१॥
31. grāmamadhyagataṁ sarvaṁ viṣṭhāmūtrādipūritam ,
mṛtagośvānamārjārakharādirudhirānvitam.
mṛtagośvānamārjārakharādirudhirānvitam.
31.
grāmamadhyagataṃ sarvaṃ viṣṭhāmūtrādipūritam
mṛtagośvānamārjārakharādirudhirānvitam
mṛtagośvānamārjārakharādirudhirānvitam
31.
grāmamadhyagataṃ sarvaṃ viṣṭhāmūtrādipūritam
mṛtagośvānamārjārakharādirudhirānvitam
mṛtagośvānamārjārakharādirudhirānvitam
31. Everything situated in the middle of the village is filled with feces, urine, and the like, and is mixed with the blood of dead cows, dogs, cats, donkeys, and other creatures.
समस्तमपि देवेशि गङ्गायां मिलितं यथा ।
गङ्गामृते तु देवेशि कालुष्यं नैव तिष्ठति ॥३२॥
गङ्गामृते तु देवेशि कालुष्यं नैव तिष्ठति ॥३२॥
32. samastamapi deveśi gaṅgāyāṁ militaṁ yathā ,
gaṅgāmṛte tu deveśi kāluṣyaṁ naiva tiṣṭhati.
gaṅgāmṛte tu deveśi kāluṣyaṁ naiva tiṣṭhati.
32.
samastam api deveśi gaṅgāyāṃ militam yathā
gaṅgāmṛte tu deveśi kāluṣyaṃ na eva tiṣṭhati
gaṅgāmṛte tu deveśi kāluṣyaṃ na eva tiṣṭhati
32.
samastam api deveśi gaṅgāyāṃ yathā militam
gaṅgāmṛte tu deveśi kāluṣyaṃ na eva tiṣṭhati
gaṅgāmṛte tu deveśi kāluṣyaṃ na eva tiṣṭhati
32. O goddess, just as all of that becomes merged into the Ganges, O goddess, in the nectar of the Ganges no impurity whatsoever remains.
तथा सच्चिन्मये ज्ञाने समता सर्वजन्तुषु ।
सर्वद्रव्येषु गिरिजे समता नात्र संशयः ॥३३॥
सर्वद्रव्येषु गिरिजे समता नात्र संशयः ॥३३॥
33. tathā saccinmaye jñāne samatā sarvajantuṣu ,
sarvadravyeṣu girije samatā nātra saṁśayaḥ.
sarvadravyeṣu girije samatā nātra saṁśayaḥ.
33.
tathā saccinmaye jñāne samatā sarvajantuṣu
sarvadravyeṣu girije samatā nātra saṃśayaḥ
sarvadravyeṣu girije samatā nātra saṃśayaḥ
33.
girije tathā saccinmaye jñāne sarvajantuṣu
sarvadravyeṣu ca samatā atra samatā na saṃśayaḥ
sarvadravyeṣu ca samatā atra samatā na saṃśayaḥ
33. Likewise, O Girijā, there is equality in the knowledge consisting of absolute consciousness, equality toward all living beings, and equality across all substances - of this there is no doubt.
यथा सूर्यप्रकाशोऽयं समत्वेन प्रवर्तते ।
उत्तमस्यापि चान्यस्य तमः संहरते क्षणात् ॥३४॥
उत्तमस्यापि चान्यस्य तमः संहरते क्षणात् ॥३४॥
34. yathā sūryaprakāśo'yaṁ samatvena pravartate ,
uttamasyāpi cānyasya tamaḥ saṁharate kṣaṇāt.
uttamasyāpi cānyasya tamaḥ saṁharate kṣaṇāt.
34.
yathā sūryaprakāśaḥ ayam samatvena pravartate
uttamasya api ca anyasya tamaḥ saṃharate kṣaṇāt
uttamasya api ca anyasya tamaḥ saṃharate kṣaṇāt
34.
ayam sūryaprakāśaḥ yathā samatvena pravartate,
ca uttamasya api anyasya tamaḥ kṣaṇāt saṃharate
ca uttamasya api anyasya tamaḥ kṣaṇāt saṃharate
34. Just as this sunlight shines impartially, it instantly dispels the darkness of everything, whether superior or otherwise.
शोषयन्दुग्धमूत्राणि चन्दनं चैव कर्दमम् ।
अत एव महेशानि मन्त्री सर्वसमो यदा ॥३५॥
अत एव महेशानि मन्त्री सर्वसमो यदा ॥३५॥
35. śoṣayandugdhamūtrāṇi candanaṁ caiva kardamam ,
ata eva maheśāni mantrī sarvasamo yadā.
ata eva maheśāni mantrī sarvasamo yadā.
35.
śoṣayan dugdhamūtrāṇi candanaṃ ca eva kardamam
ata eva maheśāni mantrī sarvasamaḥ yadā
ata eva maheśāni mantrī sarvasamaḥ yadā
35.
maheśāni,
yadā mantrī dugdhamūtrāṇi ca eva candanaṃ kardamam śoṣayan sarvasamaḥ (bhavati),
ata eva
yadā mantrī dugdhamūtrāṇi ca eva candanaṃ kardamam śoṣayan sarvasamaḥ (bhavati),
ata eva
35. O Maheśānī, when the practitioner becomes completely equipoised - drying up milk and urine, as well as sandalwood paste and mud alike - then indeed...
सिद्धिस्तदैव विज्ञेया
श्रीगुरोः कृपया प्रिये ॥३६॥
श्रीगुरोः कृपया प्रिये ॥३६॥
36. siddhistadaiva vijñeyā
śrīguroḥ kṛpayā priye.
śrīguroḥ kṛpayā priye.
36.
siddhiḥ tadā eva vijñeyā
śrīguroḥ kṛpayā priye
śrīguroḥ kṛpayā priye
36.
priye,
śrīguroḥ kṛpayā tadā eva siddhiḥ vijñeyā
śrīguroḥ kṛpayā tadā eva siddhiḥ vijñeyā
36. (When that state is reached,) O dear one, spiritual attainment should be understood to arise right then through the grace of the revered guru.