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ज्ञानार्णव-तन्त्रम्       jñānārṇava-tantram - chapter-24

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दीक्षाविधिं प्रवक्ष्यामि येन शिष्यः सुखी भवेत् ।
दीयते सकलं देवि गुरवे प्राणसंयुतम् ॥१॥
1. dīkṣāvidhiṁ pravakṣyāmi yena śiṣyaḥ sukhī bhavet ,
dīyate sakalaṁ devi gurave prāṇasaṁyutam.
1. dīkṣāvidhiṃ pravakṣyāmi yena śiṣyaḥ sukhī
bhavet dīyate sakalaṃ devi gurave prāṇaṃsayutam
1. devi,
yena śiṣyaḥ sukhī bhavet,
dīkṣāvidhiṃ pravakṣyāmi,
(yasmin) sakalaṃ prāṇa-saṃyutam gurave dīyate
1. O Devi, I shall explain the procedure of initiation by which the disciple becomes happy, wherein everything, along with one's very life, is offered to the guru.
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धन--रत्न--सुवर्णादि--पट्टवस्र--समुच्चयम् ।
क्षयं प्राप्नोति तद्भावान्नानापापसमुच्चयः ॥२॥
2. dhana--ratna--suvarṇādi--paṭṭavasra--samuccayam ,
kṣayaṁ prāpnoti tadbhāvānnānāpāpasamuccayaḥ.
2. dhana ratna suvarṇādi paṭṭavasra samuccayam
kṣayaṃ prāpnoti tadbhāvānnānāpāpasamuccayaḥ
2. tat-bhāvāt dhana-ratna-suvarṇādi-paṭṭa-vasra-samuccayam
nānā-pāpa-samuccayaḥ ca kṣayaṃ prāpnoti
2. Through that very state, the accumulation of wealth, gems, gold, and silk garments - as well as the collection of manifold sins - attains destruction.
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तस्माद्दीक्षेति नामास्याः सर्वशास्रेषु सुव्रते ।
पापिने कृपणायापि शठाय कपटाय च ॥३॥
3. tasmāddīkṣeti nāmāsyāḥ sarvaśāsreṣu suvrate ,
pāpine kṛpaṇāyāpi śaṭhāya kapaṭāya ca.
3. tasmāt dīkṣā iti nāma asyāḥ sarvaśāstreṣu
suvrate pāpine kṛpaṇāya api śaṭhāya kapaṭāya ca
3. suvrate asyāḥ nāma tasmāt sarvaśāstreṣu dīkṣā iti
(bhavati) pāpine kṛpaṇāya api śaṭhāya kapaṭāya ca
3. Therefore, O virtuous one, across all scriptures the name of this is dīkṣā (initiation), even for the sinful, the miserable, the deceitful, and the fraudulent,
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अदीनायाऽऽचारशून्याय मन्त्रद्वेषपराय च ।
निन्दकाय च मूर्खाय तीर्थद्वेषपराय च ॥४॥
4. adīnāyā''cāraśūnyāya mantradveṣaparāya ca ,
nindakāya ca mūrkhāya tīrthadveṣaparāya ca.
4. adīnāya ācāraśūnyāya mantradveṣaparāya ca
nindakāya ca mūrkhāya tīrthadveṣaparāya ca
4. adīnāya ācāraśūnyāya mantradveṣaparāya ca nindakāya ca
mūrkhāya tīrthadveṣaparāya ca (dīkṣā dātabyā iti śeṣaḥ)
4. to the spirited (or unhumiliated), to the one devoid of good conduct, to the one devoted to hatred of mantra, to the reviler, to the fool, and to the one devoted to hatred of sacred pilgrimage sites,
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भक्तिहीनाय देवेशि न देया मलिनाय च ।
दानशीलाय भक्ताय साधवे तीर्थचेतसे ॥५॥
5. bhaktihīnāya deveśi na deyā malināya ca ,
dānaśīlāya bhaktāya sādhave tīrthacetase.
5. bhaktihīnāya deveśi na deyā malināya ca
dānaśīlāya bhaktāya sādhave tīrthacetase
5. deveśi bhaktihīnāya malināya ca na deyā
dānaśīlāya bhaktāya sādhave tīrthacetase (deyā)
5. (Initiation) should not be given, O Deveśī, to the one devoid of bhakti, nor to the impure, but (it should be given) to the charitable, to the devotee, to the good person, and to the one whose mind is fixed on sacred pilgrimage sites.
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सन्मार्गवतीने चाग्निदेवद्विजरताय च ।
सर्वशास्रार्थवेदार्थज्ञानिने सुव्रताय च ॥६॥
6. sanmārgavatīne cāgnidevadvijaratāya ca ,
sarvaśāsrārthavedārthajñānine suvratāya ca.
6. sanmārgavatīne ca agnidevadvijaratāya ca
sarvaśāstrārthavedārthajñānine suvratāya ca
6. sanmārgavatīne agnidevadvijaratāya ca
sarvaśāstrārthavedārthajñānine suvratāya ca ca (deyā)
6. and to the one established on the right path, to the one devoted to the sacred fire, to the gods, and to brahmins, and to the one who knows the meaning of all scriptures and all Vedas, and to the one who observes vows strictly.
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दीक्षा देया वरारोहे अन्यथाऽऽपत्तिभाग्भवेत् ।
अथ वक्ष्ये वरारोहे दीक्षाकरणमुत्तमम् ॥७॥
7. dīkṣā deyā varārohe anyathā''pattibhāgbhavet ,
atha vakṣye varārohe dīkṣākaraṇamuttamam.
7. dīkṣā deyā varārohe anyathā āpattibhāg bhavet
atha vakṣye varārohe dīkṣākaraṇam uttamam
7. varārohe dīkṣā deyā,
anyathā āpattibhāk bhavet atha,
varārohe,
uttamam dīkṣā-karaṇam vakṣye
7. O Varārohā, initiation must be given, otherwise one incurs disaster. Now, O Varārohā, I shall explain the best procedure for initiation.
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मण्डपं वेदिकां कृत्वा पुष्पवैतानमण्डितम् ।
दीपमालावलीरम्यं नानाधूपसुधूपितम् ॥८॥
8. maṇḍapaṁ vedikāṁ kṛtvā puṣpavaitānamaṇḍitam ,
dīpamālāvalīramyaṁ nānādhūpasudhūpitam.
8. maṇḍapaṃ vedikāṃ kṛtvā puṣpavaitānamaṇḍitam
dīpamālāvalīramyam nānādhūpasudhūpitam
8. puṣpa-vaitāna-maṇḍitam,
dīpa-mālā-valī-ramyam,
nānā-dhūpa-sudhūpitam maṇḍapam vedikāṃ ca kṛtvā
8. Having constructed a pavilion and an altar adorned with a canopy of flowers, made lovely by rows of lamp garlands, and thoroughly scented with various kinds of incense,
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सिन्दूररङ्गमालाभिर्मण्डितं चित्रचित्रितम् ।
वेदिकायां वरारोहे कुङ्कुमेनाथ वा प्रिये ॥९॥
9. sindūraraṅgamālābhirmaṇḍitaṁ citracitritam ,
vedikāyāṁ varārohe kuṅkumenātha vā priye.
9. sindūrarangamālābhiḥ maṇḍitam citracitritam
vedikāyām varārohe kuṅkumenātha vā priye
9. varārohe priye,
sindūrarangamālābhiḥ kuṅkumena athā vā vedikāyām citracitritam maṇḍitam
9. O dear Varārohā, (one should adorn it) on the altar with strings of vermilion color, or indeed with saffron, beautifully decorated and variegated.
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सिन्दूररजसा वाऽपि विलिखेच्चक्रमुत्तमम् ।
मध्यचक्रं वरारोहे नवकोणविराजितम् ॥१०॥
10. sindūrarajasā vā'pi vilikheccakramuttamam ,
madhyacakraṁ varārohe navakoṇavirājitam.
10. sindūrarajasā vā api vilikhet cakram uttamam
madhyacakram varārohe navakoṇavirājitam
10. varārohe,
sindūrarajasā vā api uttamam cakram vilikhet,
madhyacakram navakoṇavirājitam
10. O Varārohā, or else one should draw the best diagram using vermilion powder, the central diagram being graced with nine corners.
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चतुरस्रं च संलिख्य सुवर्णकलशान्नव ।
रौप्यताम्रादिरचितान्मृत्तिकारचितांश्च वा ॥११॥
11. caturasraṁ ca saṁlikhya suvarṇakalaśānnava ,
raupyatāmrādiracitānmṛttikāracitāṁśca vā.
11. chaturasram ca saṅlikhya suvarṇakalaśān nava
raupyatāmrādiracitān mṛttikāracitāṃś ca vā
11. ca chaturasram saṅlikhya suvarṇakalaśān nava
raupyatāmrādiracitān mṛttikāracitāṃś ca vā
11. And having drawn a square, (one should place) nine golden pots, or else those made of silver, copper, and other metals, or made of clay.
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जलपूर्णान्विशेषाढ्यान् स्वर्णरत्नप्रपूरितान् ।
फलैः पुष्पैश्च सुभगान् सुगन्धेन च चचीतान् ॥१२॥
12. jalapūrṇānviśeṣāḍhyān svarṇaratnaprapūritān ,
phalaiḥ puṣpaiśca subhagān sugandhena ca cacītān.
12. jalapūrṇān viśeṣāḍhyān svarṇaratnaprapūritān
falaiḥ puṣpaiś ca subhagān sugandhena ca sachitān
12. jalapūrṇān viśeṣāḍhyān svarṇaratnaprapūritān
phalaiḥ puṣpaiḥ ca subhagān sugandhena ca sachitān
12. (Those pots should be) filled with water, exceptionally abundant, completely filled with gold and gems, made charming with fruits and flowers, and adorned with fragrance.
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वशिन्याद्यष्टकं तत्र वसुकुम्भेषु पूजयेत् ।
मध्यकुम्भे वरारोहे श्रीविद्यां परितोषयेत् ॥१३॥
13. vaśinyādyaṣṭakaṁ tatra vasukumbheṣu pūjayet ,
madhyakumbhe varārohe śrīvidyāṁ paritoṣayet.
13. vaśinyādi-aṣṭakam tatra vasu-kumbheṣu pūjayet
madhya-kumbhe varārohe śrī-vidyām paritoṣayet
13. varārohe,
tatra vasukumbheṣu vaśinyādy aṣṭakam pūjayet,
madhyakumbhe śrīvidyām paritoṣayet.
13. O Varārohā, there one should worship the eight goddesses beginning with Vaśinī upon the eight pots, and on the central pot one should propitiate Śrīvidyā.
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क्रमं समस्तमभ्यर्च्य कुमार्याद्यर्चनं यजेत् ।
सुवासिनीर्ब्रह्मवृन्दं योगिनो विविधानपि ॥१४॥
14. kramaṁ samastamabhyarcya kumāryādyarcanaṁ yajet ,
suvāsinīrbrahmavṛndaṁ yogino vividhānapi.
14. kramam samastam abhyarcya kumāryādi-arcanam
yajet suvāsinīḥ brahma-vṛndam yoginaḥ vidhān api
14. samastam kramam abhyarcya,
kumāryādyarcanam yajet,
suvāsinīḥ,
brahmavṛndam,
yoginaḥ ca api.
14. Having thoroughly worshipped the entire procedure, one should perform the worship beginning with the virgin (kumārī), as well as married women (suvāsinī), assemblies of brahmins, and various yogis.
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तदङ्गहवनं कुर्यात्सर्वेषां तृप्तिहेतवे ।
गुरुः शिष्यमुपानीय भक्तिनम्रमकल्मषम् ॥१५॥
15. tadaṅgahavanaṁ kuryātsarveṣāṁ tṛptihetave ,
guruḥ śiṣyamupānīya bhaktinamramakalmaṣam.
15. tad-aṅga-havanaṃ kuryāt sarveṣāṃ tṛpti-hetave
guruḥ śiṣyam upānīya bhakti-namram akalmaṣam
15. guruḥ bhakti-namram akalmaṣam śiṣyam upānīya
sarveṣāṃ tṛpti-hetave tad-aṅga-havanaṃ kuryāt
15. After bringing the disciple - who is humble through devotion and free from impurity - near, the guru should perform the fire offering (havana) that is part of that (ritual) for the satisfaction of all.
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प्राणानायम्य विधिवच्छुद्धपीठे निवेश्य च ।
सुरास्त्वामेत्यादिमन्त्रैश्चिरण्टीभिर्युतः स्वयम् ॥१६॥
16. prāṇānāyamya vidhivacchuddhapīṭhe niveśya ca ,
surāstvāmetyādimantraiściraṇṭībhiryutaḥ svayam.
16. prāṇān āyamya vidhivat śuddha-pīṭhe niveśya ca
surās tvām ity ādi-mantrais ciraṇṭībhiḥ yutaḥ svayam
16. svayam prāṇān āyamya vidhivat śuddha-pīṭhe niveśya
ca surās tvām ity-ādi-mantraiḥ ciraṇṭībhiḥ yutaḥ
16. Having regulated his breath according to the rules and seated (the disciple) on a pure seat, himself accompanied by older women (ciraṇṭībhiḥ) and using mantras beginning with surās tvām (you, who are gods...), (he should perform the rites).
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अभिषिञ्चेच्च तन्मूघ्नी तदेतत्कलशोदकैः ।
परिधाय्य सुवासोभिश्चन्दनादवलेप्य च ॥१७॥
17. abhiṣiñcecca tanmūghnī tadetatkalaśodakaiḥ ,
paridhāyya suvāsobhiścandanādavalepya ca.
17. abhiṣiñcet ca tat mūrdhni tat etat kalaśa-udakaiḥ
paridhāyya su-vāsobhiḥ candana-ādavalepya ca
17. ca tat etat kalaśa-udakaiḥ tat mūrdhni abhiṣiñcet,
su-vāsobhiḥ paridhāyya candanāt avalepya ca
17. And (the guru) should sprinkle her head with those very pot waters, clothe her in fine garments, and anoint her with sandalwood paste.
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वामतः परमेशानि स्वासने पूजिते शुचिम् ।
सर्वशृङ्गारवेषाढ्यं शिष्यं तत्र निवेशयेत् ॥१८॥
18. vāmataḥ parameśāni svāsane pūjite śucim ,
sarvaśṛṅgāraveṣāḍhyaṁ śiṣyaṁ tatra niveśayet.
18. vāmataḥ parameśāni su-āsane pūjite śucim
sarva-śṛṅgāra-veśa-āḍhyam śiṣyam tatra niveśayet
18. he parameśāni,
pūjite su-āsane vāmataḥ śucim sarva-śṛṅgāra-veśa-āḍhyam śiṣyam tatra niveśayet
18. O Parameśānī, he should seat the disciple on the left side upon the purified and worshipped seat, the disciple being pure and adorned with every kind of attire and ornamentation.
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षडध्वरूपं श्रीचक्रं तस्य र्मूध्नि विचिन्तयेत् ।
अभावे तु बृहच्छङ्खं जलेनाऽऽपूर्य सुन्दरि ॥१९॥
19. ṣaḍadhvarūpaṁ śrīcakraṁ tasya rmūdhni vicintayet ,
abhāve tu bṛhacchaṅkhaṁ jalenā''pūrya sundari.
19. ṣaḍadhvarūpam śrīcakram tasya mūrdhni vicintayet
abhāve tu bṛhaccharṅkham jalena āpūrya sundari
19. sundari,
tasya mūrdhni ṣaḍadhvarūpam śrīcakram vicintayet,
abhāve tu bṛhaccharṅkham jalena āpūrya
19. O beautiful one, one should visualize the Śrīcakra in the form of the six paths upon his head, or in its absence, fill a large conch shell with water.
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कलास्तत्र समाराध्य देवीं सम्पूज्य सेवयेत् ।
स्वदृष्ट्याऽऽलोकयेत्तं तु दृष्ट्या दृष्टिं तु मेलयेत् ॥२०॥
20. kalāstatra samārādhya devīṁ sampūjya sevayet ,
svadṛṣṭyā''lokayettaṁ tu dṛṣṭyā dṛṣṭiṁ tu melayet.
20. kalās tatra samārāhya devīṃ sampūjya sevayet
sva-dṛṣṭyā ālokayet taṃ tu dṛṣṭyā dṛṣṭiṃ tu melayet
20. tatra kalāḥ samārāhya devīṃ sampūjya sevayet
sva-dṛṣṭyā taṃ ālokayet tu dṛṣṭyā dṛṣṭiṃ tu melayet
20. Having thoroughly worshipped the aspects (kalās) there and honored the goddess, one should practice devotion; with one's own vision one should behold him, and truly unite vision with vision.
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आज्ञासंक्रमणं कुर्याद्यावन्निश्चलता भवेत् ।
नैश्चलं शाम्भवो वेद्यः शून्याशून्यविवजीतः ॥२१॥
21. ājñāsaṁkramaṇaṁ kuryādyāvanniścalatā bhavet ,
naiścalaṁ śāmbhavo vedyaḥ śūnyāśūnyavivajītaḥ.
21. ājñāsaṃramaṇaṃ kuryād yāvan niścalatā bhavet
naiścalaṃ śāmbhavo vedyaḥ śūnyāśūnyavivarjitaḥ
21. yāvat niścalatā bhavet ājñāsaṃramaṇaṃ kuryāt.
naiścalaṃ śāmbhavaḥ vedyaḥ śūnyāśūnyavivarjitaḥ.
21. One should practice the transmission of the command until stillness is attained. That stillness is the Sambhavya state to be known, which is devoid of both voidness and non-voidness.
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शून्यं शिवमयं वस्तु पुरुषः परमेश्वरि ।
अशून्यं शक्तिराद्या हि प्रकृतिः परमेश्वरि ॥२२॥
22. śūnyaṁ śivamayaṁ vastu puruṣaḥ parameśvari ,
aśūnyaṁ śaktirādyā hi prakṛtiḥ parameśvari.
22. śūnyaṃ śivamayaṃ vastu puruṣaḥ parameśvari
aśūnyaṃ śaktir ādyā hi prakṛtiḥ parameśvari
22. parameśvari,
śūnyaṃ śivamayaṃ vastu puruṣaḥ,
ādyā hi śaktiḥ aśūnyaṃ prakṛtiḥ.
22. O Paramesvari, the void, Sivamaya reality is purusha, while the primordial energy, aśunya, is prakriti indeed.
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शक्त्याधिक्ये रजःस्थौल्यं संयोगाच्छिवयोर्यदा ।
स्वप्नावस्था तदा ज्ञेया योगः शक्त्यधिकस्ततः ॥२३॥
23. śaktyādhikye rajaḥsthaulyaṁ saṁyogācchivayoryadā ,
svapnāvasthā tadā jñeyā yogaḥ śaktyadhikastataḥ.
23. śaktyādhikye rajaḥsthaulyaṃ saṃyogācchivayor yadā
svapnāvasthā tadā jñeyā yogaḥ śaktyadhikastataḥ
23. yadā śivayor saṃyogāt śaktyādhikye rajaḥsthaulyaṃ
tadā svapnāvasthā jñeyā tataḥ yogaḥ śaktyadhikaḥ
23. When, through the union of Śiva and Śakti, there is an excess of Śakti resulting in the grossness of rajas, that is to be known as the dream state. Therefore, yoga is characterized by the predominance of Śakti.
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शक्तिर्जाग्रदिति ख्याता शिवो निश्चलता पिरये ।
सुषुप्तिरिति मन्त्रज्ञैः कथिता निश्चला यतः ॥२४॥
24. śaktirjāgraditi khyātā śivo niścalatā piraye ,
suṣuptiriti mantrajñaiḥ kathitā niścalā yataḥ.
24. śaktir jāgrad iti khyātā śivo niścalatā priye
suṣuptir iti mantrajñaiḥ kathitā niścalā yataḥ
24. priye śaktiḥ jāgrat iti khyātā śivaḥ niścalatā
yataḥ niścalā suṣuptiḥ iti mantrajñaiḥ kathitā
24. O beloved, Śakti is known as the waking state, while Śiva is stillness. Since stillness itself is declared by the knowers of mantras to be deep sleep.
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गुणत्रयं तु कथितं जाग्रत्सत्त्वगुणा प्रिये ।
तमोगुणा सुषुप्तिस्तु शिवे निश्चलरूपिणी ॥२५॥
25. guṇatrayaṁ tu kathitaṁ jāgratsattvaguṇā priye ,
tamoguṇā suṣuptistu śive niścalarūpiṇī.
25. guṇatrayaṃ tu kathitaṃ jāgratsattvaguṇā
priye tamoguṇā suṣuptistu śive niścalarūpiṇī
25. tu guṇatrayaṃ kathitaṃ,
priye! jāgral-sattvaguṇā,
tamoguṇā suṣuptiḥ,
śive niścalarūpiṇī tu (kathitā).
25. O beloved, the three guṇas have been described thus: the waking state is associated with sattva-guṇa, deep sleep is associated with tamo-guṇa, and Śiva is of the nature of stillness.
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शिवाधिक्याद्गुणातीतं वस्तु जानीहि सुन्दरि ।
शिवशक्तिसमायोगाच्छिवाधिक्यं यदा भवेत् ॥२६॥
26. śivādhikyādguṇātītaṁ vastu jānīhi sundari ,
śivaśaktisamāyogācchivādhikyaṁ yadā bhavet.
26. śivādhikyādguṇātītaṃ vastu jānīhi sundari
śivaśaktisamayogācchivādhikyaṃ yadā bhavet
26. sundari! yadā śivaśakti-samayogāt śivādhikyaṃ bhavet,
tataḥ guṇātītaṃ vastu jānīhi.
26. O beautiful one, know that reality which transcends the guṇas when, through the union of Śiva and Śakti, there is an excess of Śiva.
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तदा तुर्यां विजानीयात्सर्वबन्धनिकृन्तनीम् ।
कलाः षोडश देवेशि आत्मज्ञाने व्यवस्थिताः ॥२७॥
27. tadā turyāṁ vijānīyātsarvabandhanikṛntanīm ,
kalāḥ ṣoḍaśa deveśi ātmajñāne vyavasthitāḥ.
27. tadā turyāṃ vijānīyāt sarvabandhanikṛntanīm
kalāḥ ṣoḍaśa deveśi ātmajñāne vyavasthitāḥ
27. deveśi tadā sarvabandhanikṛntanīm ṣoḍaśa
kalāḥ ātmajñāne vyavasthitāḥ turyāṃ vijānīyāt
27. O Devī, ruler of the gods, know that the turya state - which severs all bonds and consists of the sixteen kalās - is established in the knowledge of the self.
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श्रीविद्याबीजसंलीनाः शिष्यदेहे प्रकाशयेत् ।
चतुवीधा षोडशार्णा महात्रिपुरसुन्दरी ॥२८॥
28. śrīvidyābījasaṁlīnāḥ śiṣyadehe prakāśayet ,
catuvīdhā ṣoḍaśārṇā mahātripurasundarī.
28. śrīvidyābījasaṃlīnāḥ śiṣyadehe prakāśayet
caturvidhā ṣoḍaśārṇā mahātripurasundarī
28. caturvidhā ṣoḍaśārṇā mahātripurasundarī
śrīvidyābījasaṃlīnāḥ śiṣyadehe prakāśayet
28. One should reveal (her) in the body of the disciple, merged within the seed-mantra of Śrīvidyā, as the fourfold Mahātripurasundarī consisting of sixteen syllables.
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तद्ध्यानात्तु मनःस्थैर्यमुन्मनीति निगद्यते ।
ब्रह्मज्ञाने मनः पक्षी तृष्णाचञ्चुविलक्षितः ॥२९॥
29. taddhyānāttu manaḥsthairyamunmanīti nigadyate ,
brahmajñāne manaḥ pakṣī tṛṣṇācañcuvilakṣitaḥ.
29. tat dhyānāt tu manaḥ sthairyam unmanī iti nigadyate
brahmajñāne manaḥ pakṣī tṛṣṇācañcuvilakṣitaḥ
29. tu tat dhyānāt manaḥ sthairyam unmanī iti nigadyate
brahmajñāne manaḥ pakṣī tṛṣṇā cañcu vilakṣitaḥ
29. Through that meditation, indeed, the steadiness of the mind is called the unmanī state. In the knowledge of the absolute, the mind is a bird characterized by the beak of desire,
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संकल्पेन विकल्पेन पक्षाभ्यां चञ्चलः सदा ।
मोहमत्सरकामैश्च क्रोधाहंकारदुर्मदैः ॥३०॥
30. saṁkalpena vikalpena pakṣābhyāṁ cañcalaḥ sadā ,
mohamatsarakāmaiśca krodhāhaṁkāradurmadaiḥ.
30. saṅkalpena vikalpena pakṣābhyāṃ cañcalaḥ sadā
mohamatsarakāmaiś ca krodhāhaṃkāradurmadaiḥ
30. sadā saṅkalpena vikalpena pakṣābhyāṃ ca moha
matsara kāmaiḥ krodha ahaṅkāra durmadaiḥ cañcalaḥ
30. always restless through the two wings of conceptualization and doubt, along with delusion, jealousy, desire, anger, ego, and arrogance.
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संनद्धपिच्छैःसबलः कृत्याकृत्यपदद्वयः ।
संसारवृक्षे देवेशि धनपुत्रादिमूलके ॥३१॥
31. saṁnaddhapicchaiḥsabalaḥ kṛtyākṛtyapadadvayaḥ ,
saṁsāravṛkṣe deveśi dhanaputrādimūlake.
31. saṃnaddhapicchaiḥ sabalaḥ kṛtyākṛtyapadadvayaḥ
saṃsāravṛkṣe deveśi dhanaputrādimūlake
31. deveśi dhanaputrādimūlake saṃsāravṛkṣe
saṃnaddhapicchaiḥ sabalaḥ kṛtyākṛtyapadadvayaḥ
31. O queen of the gods, in the tree of worldly existence (saṃsāra), which has wealth, children, and the like as its roots, which is adorned with the plumage of preparation and accompanied by strength, (and) which possesses the two states of what should be done and what should not be done,
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अविद्याविस्तृते निन्दास्तुतिशाखासुशोभिते ।
अभिलाषस्फुरत्पुष्पभरिते पातकादिभिः ॥३२॥
32. avidyāvistṛte nindāstutiśākhāsuśobhite ,
abhilāṣasphuratpuṣpabharite pātakādibhiḥ.
32. avidyāvistṛte nindāstutiśākhāsuśobhite
abhilāṣasphuratpuṣpabharite pātakādibhiḥ
32. avidyāvistṛte nindāstutiśākhāsuśobhite
abhilāṣasphuratpuṣpabharite pātakādibhiḥ
32. (which is) spread out by ignorance, beautifully adorned with the branches of blame and praise, laden with the blossoming flowers of desires, (and filled) with sins and the like,
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पर्णपूर्णे वरारोहे पापपुण्यफलान्विते ।
तत्र शाखाद्वये स्थूले श्रुतदृष्टाभिधः स्थितः ॥३३॥
33. parṇapūrṇe varārohe pāpapuṇyaphalānvite ,
tatra śākhādvaye sthūle śrutadṛṣṭābhidhaḥ sthitaḥ.
33. parṇa-pūrṇe varārohe pāpa-puṇya-phal-anvite tatra
śākhā-dvaye sthūle śruta-dṛṣṭ-ābhidhaḥ sthitaḥ
33. varārohe parṇa-pūrṇe pāpa-puṇya-phal-anvite tatra
sthūle śākhā-dvaye śruta-dṛṣṭ-ābhidhaḥ sthitaḥ
33. O beautiful woman, filled with foliage, laden with the fruits of sin and merit, there upon the two gross branches rests (that bird), known by what is heard and seen.
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पक्षिणं तं समाक्रम्य ज्ञानपाशेन पाशयेत् ।
पक्षिखेलारतो नित्यं कटाक्षः श्रीगुरोः प्रिये ॥३४॥
34. pakṣiṇaṁ taṁ samākramya jñānapāśena pāśayet ,
pakṣikhelārato nityaṁ kaṭākṣaḥ śrīguroḥ priye.
34. pakṣiṇaṃ taṃ samākramya jñāna-pāśena pāśayet
pakṣi-khelā-rato nityaṃ kaṭākṣaḥ śrī-guroḥ priye
34. priye,
taṃ pakṣiṇaṃ samākramya jñāna-pāśena pāśayet,
nityaṃ pakṣi-khelā-rataḥ śrī-guroḥ kaṭākṣaḥ (bhavati)
34. O beloved, one should capture that bird by subduing it with the noose of knowledge. Constantly engaged in the play of the bird is the loving glance of the revered guru.
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तेन पक्षद्वयं छिन्नं यदा भवति निश्चयात् ।
तदा समुन्मनीभूत उन्मुखो निश्चयात्प्रिये ॥३५॥
35. tena pakṣadvayaṁ chinnaṁ yadā bhavati niścayāt ,
tadā samunmanībhūta unmukho niścayātpriye.
35. tena pakṣadvayam chinnaṃ yadā bhavati niścayāt
tadā samunmanībhūta unmukho niścayāt priye
35. priye yadā niścayāt tena pakṣadvayam chinnaṃ bhavati
tadā niścayāt samunmanībhūtaḥ unmukhaḥ (bhavati)
35. O beloved, when its two wings are severed with certainty, then, through that same certainty, one becomes truly unmanī and turned towards the supreme.
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सर्वसंकल्परहिता कला सप्तदशी भवेत् ।
उन्मनी नाम तस्या हि भवपाशनिकृन्तनम् ॥३६॥
36. sarvasaṁkalparahitā kalā saptadaśī bhavet ,
unmanī nāma tasyā hi bhavapāśanikṛntanam.
36. sarvasaṅkalparahitā kalā saptadaśī bhavet
unmanī nāma tasyā hi bhavapāśanikṛntanam
36. sarvasaṅkalparahitā saptadaśī kalā unmanī nāma bhavet,
hi sā bhavapāśanikṛntanam (asti)
36. Free from all conceptualization, the seventeenth kalā becomes known as unmanī, for indeed it is the severer of the bonds of worldly existence (saṃsāra).
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उन्मन्या सहितो योगी न योगी नोन्मनी परा ।
यथा कर्पूरगो दीपो न दीपो न पुनः शशी ॥३७॥
37. unmanyā sahito yogī na yogī nonmanī parā ,
yathā karpūrago dīpo na dīpo na punaḥ śaśī.
37. unmanyā sahito yogī na yogī nonmanī parā
yathā karpūrago dīpo na dīpo na punaḥ śaśī
37. unmanyā sahito yogī na yogī,
parā unmanī na,
yathā karpūrago dīpaḥ na dīpaḥ na punaḥ śaśī
37. The yogi united with the state of unmanī is not merely a yogi, nor is the supreme unmanī separate from him just as a camphor lamp is neither a common lamp nor the moon again.
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अत एव महेशानि दृष्ट्या संक्रमणं यजेत् ।
तत्त्वमस्यादिवाक्येन पश्चाद्वाच्यं हि योजयेत् ॥३८॥
38. ata eva maheśāni dṛṣṭyā saṁkramaṇaṁ yajet ,
tattvamasyādivākyena paścādvācyaṁ hi yojayet.
38. atas eva maheśāni dṛṣṭyā saṅkramaṇaṃ yajet tat
tvam asi ādi vākyena paścāt vācyaṃ hi yojayet
38. maheśāni atas eva dṛṣṭyā saṅkramaṇaṃ yajet paścāt
tat tvam asi ādi vākyena hi vācyaṃ yojayet
38. Therefore, O Maheśānī, one should practice transmission through the gaze, and afterwards, connect it with the statement starting with 'you are that' (tattvamasi).
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आदावकथ्यसंयोज्यं स्पर्शेनैव सुलोचने ।
स्पर्शः स्पर्श इवाऽऽभाति श्रीगुरोः करसंभवः ॥३९॥
39. ādāvakathyasaṁyojyaṁ sparśenaiva sulocane ,
sparśaḥ sparśa ivā''bhāti śrīguroḥ karasaṁbhavaḥ.
39. ādau akathya saṃyogyaṃ sparśena eva sulocane
sparśaḥ sparśaḥ iva ābhāti śrīguroḥ kara saṃbhavaḥ
39. sulocane,
ādau akathyasaṃyogyaṃ sparśena eva,
śrīguroḥ karasaṃbhavaḥ sparśaḥ sparśaḥ iva ābhāti.
39. O beautiful-eyed one, the touch of the revered guru born from his hand, which is initially united with something unspeakable through mere touch, shines forth as a true touch indeed.
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स्पर्शेन धातवः सद्यो लोहाद्याः सुरवन्दिते ।
सुवर्णतां प्राप्य सर्वे विशिष्टाभरणान्विताः ॥४०॥
40. sparśena dhātavaḥ sadyo lohādyāḥ suravandite ,
suvarṇatāṁ prāpya sarve viśiṣṭābharaṇānvitāḥ.
40. sparśena dhātavaḥ sadyaḥ loha-ādyāḥ sura-vandite
suvarṇatāṃ prāpya sarve viśiṣṭa-ābharaṇa-anvitāḥ
40. sura-vandite,
sparśena loha-ādyāḥ dhātavaḥ sadyaḥ suvarṇatāṃ prāpya sarve viśiṣṭa-ābharaṇa-anvitāḥ (bhavanti).
40. O goddess worshipped by the gods, through that touch, base metals such as iron instantly attain the state of gold and all become adorned with exceptional ornaments.
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करस्पर्शस्तु देवेशि प्रपञ्चमलिनादिकम् ।
लोहत्वं नाशयित्वा हि सुवर्णत्वं करोति हि ॥४१॥
41. karasparśastu deveśi prapañcamalinādikam ,
lohatvaṁ nāśayitvā hi suvarṇatvaṁ karoti hi.
41. karasparśaḥ tu deveśi prapañcamalinādikam
lohatvam nāśayitvā hi suvarṇatvam karoti hi
41. deveśi,
karasparśaḥ tu prapañcamalinādikam lohatvam nāśayitvā hi suvarṇatvam karoti hi.
41. O goddess worshipped by the gods, the touch of the hand indeed destroys the impurity and other blemishes of worldly existence, turning base metals into gold.
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करे पुष्पफलान्कृत्वा ब्रह्मरन्ध्रे करं क्षिपेत् ।
तस्माद्ब्रह्मत्वमेवासीति वाक्यार्थः कराद्भवेत् ॥४२॥
42. kare puṣpaphalānkṛtvā brahmarandhre karaṁ kṣipet ,
tasmādbrahmatvamevāsīti vākyārthaḥ karādbhavet.
42. karaḥ puṣpaphalān kṛtvā brahmarandhre karaṃ kṣipet
tasmāt brahmatvam eva asīti vākyārthaḥ karāt bhavet
42. karaḥ puṣpaphalān kṛtvā brahmarandhre karaṃ kṣipet,
tasmāt brahmatvam eva asi iti vākyārthaḥ karāt bhavet.
42. Having made flowers and fruits in the hand, one should place the hand upon the brahmarandhra. Through that, the scriptural declaration that you are indeed the absolute (brahman) arises from the hand.
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अनिर्वाच्योपदेशोऽयं स्पर्शनाद्ब्रह्मरन्ध्रके ।
ब्रह्मरन्ध्रे सहस्रारे कर्पूरधवलो गुरुः ॥४३॥
43. anirvācyopadeśo'yaṁ sparśanādbrahmarandhrake ,
brahmarandhre sahasrāre karpūradhavalo guruḥ.
43. anirvācyopadeśo ayam sparśanāt brahmarandhrake
brahmarandhre sahasrāre karpūradhavalo guruḥ
43. ayam anirvācyopadeśaḥ sparśanāt brahmarandhrake
sahasrāre brahmarandhre karpūradavalaḥ guruḥ
43. This instruction is beyond description, attained through touch at the brahmarandhra. In the thousand-petalled sahasrāra at the brahmarandhra, the guru is as white as camphor.
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वराभयकरो नित्यो ब्रह्मरूपी सदाऽनघः ।
जागती परमेशानि निजस्थानप्रकाशकः ॥४४॥
44. varābhayakaro nityo brahmarūpī sadā'naghaḥ ,
jāgatī parameśāni nijasthānaprakāśakaḥ.
44. vara-abhaya-karaḥ nityaḥ brahma-rūpī sadā
anaghaḥ jāgatī parameśāni nija-sthāna-prakāśakaḥ
44. parameśāni vara-abhaya-karaḥ nityaḥ brahma-rūpī
sadā anaghaḥ jāgatī nija-sthāna-prakāśakaḥ
44. O supreme goddess, he bestows boons and fearlessness, is eternal, embodies the absolute, is ever sinless, awakens the world, and illuminates his own abode.
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पश्चात्षट्चक्रविज्ञानं शिष्याय प्रतिबोधयेत् ।
आधारं स्वर्णवर्णं च चतुर्दलसुशोभितम् ॥४५॥
45. paścātṣaṭcakravijñānaṁ śiṣyāya pratibodhayet ,
ādhāraṁ svarṇavarṇaṁ ca caturdalasuśobhitam.
45. paścāt ṣaṭcakravijñānaṃ śiṣyāya pratibodhayet
ādhāraṃ svarṇavarṇaṃ ca caturdalasuśobhitam
45. paścāt śiṣyāya ṣaṭcakravijñānaṃ pratibodhayet
svarṇavarṇaṃ caturdalasuśobhitam ca ādhāraṃ
45. Afterwards, one should instruct the disciple in the knowledge of the six cakras, along with the ādhāra, which is the color of gold and beautifully adorned with four petals.
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वादिसान्तैश्चतुर्वर्णैस्तप्तहेमसमप्रभैः ।
गणेशसहितं विद्धि स्वाधिष्ठानं ततः प्रिये ॥४६॥
46. vādisāntaiścaturvarṇaistaptahemasamaprabhaiḥ ,
gaṇeśasahitaṁ viddhi svādhiṣṭhānaṁ tataḥ priye.
46. vādisāntaiś caturvarṇais taptachemasamaprabhaiḥ
gaṇeśasahitaṃ viddhi svādhiṣṭhānaṃ tataḥ priye
46. priye tataḥ vādisāntaiḥ taptachemasamaprabhaiḥ
caturvarṇaiḥ gaṇeśasahitaṃ svādhiṣṭhānaṃ viddhi
46. O dear one, know thereafter the svādhiṣṭhāna cakra, accompanied by Gaṇeśa, shining like molten gold and marked with the four letters beginning with va and ending in sa.
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इन्द्रगोपप्रतीकाशं स्फुरद्विद्रुमसंनिभैः ।
बादिलान्तैः स्फुरद्वर्णैर्ब्रह्मणा मण्डितं प्रिये ॥४७॥
47. indragopapratīkāśaṁ sphuradvidrumasaṁnibhaiḥ ,
bādilāntaiḥ sphuradvarṇairbrahmaṇā maṇḍitaṁ priye.
47. indragopapratīkāśaṃ sphuradvidrumasaṃnibhaiḥ
bādilāntaiḥ sphuradvarṇair brahmaṇā maṇḍitaṃ priye
47. priye indragopapratīkāśaṃ sphuradvidrumasaṃnibhaiḥ
bādilāntaiḥ sphuradvarṇaiḥ brahmaṇā maṇḍitaṃ
47. O dear one, (the third cakra) resembles the indragopa insect, shines like glowing coral, is adorned with radiant letters beginning with ba and ending in la, and is presided over by Brahmā.
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नीलवर्णं तृतीयं हि मणिपूरं दशारकम् ।
विद्युत्पुञ्जप्रभावर्णैर्डादिफान्तैश्च मण्डितम् ॥४८॥
48. nīlavarṇaṁ tṛtīyaṁ hi maṇipūraṁ daśārakam ,
vidyutpuñjaprabhāvarṇairḍādiphāntaiśca maṇḍitam.
48. nīlavarṇaṃ tṛtīyaṃ hi maṇipūraṃ daśārakam
vidyutpuñjaprabhāvarṇair ḍādiphāntaiś ca maṇḍitam
48. hi tṛtīyaṃ nīlavarṇaṃ maṇipūraṃ daśārakam
vidyutpuñjaprabhāvarṇaiḥ ḍādiphāntaiḥ ca maṇḍitam
48. Indeed, the third is the blue-colored Maṇipūra cakra, which has ten spokes, and is adorned with radiant letters possessing the brilliance of a cluster of lightning, beginning with ḍa and ending in pha.
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गदाधरहरिं प्रौढं चतुर्थं शृणु सुव्रते ।
पिङ्गाभं द्वादशारं तु कादिठान्तैः सुलोचने ॥४९॥
49. gadādharahariṁ prauḍhaṁ caturthaṁ śṛṇu suvrate ,
piṅgābhaṁ dvādaśāraṁ tu kādiṭhāntaiḥ sulocane.
49. gadādharaharim prauḍham caturtham śṛṇu suvrate
piṅgābham dvādaśāram tu kādithāntaiḥ sulocane
49. suvrate sulocane caturtham gadādharaharim prauḍham
piṅgābham dvādaśāram tu kādithāntaiḥ śṛṇu
49. O faithful and beautiful-eyed one, listen thereafter to the fourth cakra, which is advanced, associated with Gadādhara and Hari, has a yellowish-brown color, possesses twelve spokes, and is adorned with radiant letters beginning with ka and ending in ṭha.
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विस्फुलिङ्गप्रभैर्वर्णैः शिवेन च युतं प्रिये ।
विशुद्धचक्रं देवेशि धूम्रवर्णं कलात्मकम् ॥५०॥
50. visphuliṅgaprabhairvarṇaiḥ śivena ca yutaṁ priye ,
viśuddhacakraṁ deveśi dhūmravarṇaṁ kalātmakam.
50. visphuliṅgaprabhairvarṇaiḥ śivena ca yutam priye
viśuddhacakram deveśi dhūmravarṇam kalātmakam
50. priye deveśi visphuliṅgaprabhaiḥ varṇaiḥ śivena
ca yutam viśuddhacakram dhūmravarṇam kalātmakam
50. O dear one, O queen of the gods, the Viśuddha cakra is endowed with letters possessing the brilliance of sparks and with Śiva, having a smoky color and consisting of kalās.
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स्वरैर्माणिक्यसंकाशैर्मण्डितं परमेश्वरि ।
जीवात्मानऽधिष्ठितं हि तज्जानीहि तदन्ततः ॥५१॥
51. svarairmāṇikyasaṁkāśairmaṇḍitaṁ parameśvari ,
jīvātmāna'dhiṣṭhitaṁ hi tajjānīhi tadantataḥ.
51. svaraiḥ māṇikya-saṃkāśaiḥ maṇḍitam parameśvari
jīva-ātmāna adhiṣṭhitam hi tat jānīhi tat-antataḥ
51. parameśvari māṇikya-saṃkāśaiḥ svaraiḥ maṇḍitam
jīva-ātmāna adhiṣṭhitam hi tat tadantataḥ jānīhi
51. O supreme goddess, know that it is adorned with tones resembling rubies, indwelt by the individual soul, and ultimately that very reality.
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आज्ञाचक्रं महेशानि विद्युत्कोटिसमप्रभम् ।
द्विदलं हक्षवर्णाभ्यां शुभ्राभ्यां परिमण्डितम् ॥५२॥
52. ājñācakraṁ maheśāni vidyutkoṭisamaprabham ,
dvidalaṁ hakṣavarṇābhyāṁ śubhrābhyāṁ parimaṇḍitam.
52. ājñācakraṃ maheśāni vidyutkoṭisamaprabham
dvidalaṃ hakṣavarṇābhyāṃ śubhrābhyāṃ parimaṇḍitam
52. maheśāni vidyutkoṭisamaprabham dvidalaṃ ājñācakraṃ
hakṣavarṇābhyāṃ śubhrābhyāṃ parimaṇḍitam
52. O great goddess, the ājñā-chakra has two petals, shines like millions of flashes of lightning, and is adorned with the white letters ha and kṣa.
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परमात्मस्वरूपाढ्यं नादरूपं हि सप्तमम् ।
नादो विलीनो यस्मात्तु तस्माद्ब्रह्म तदुच्यते ॥५३॥
53. paramātmasvarūpāḍhyaṁ nādarūpaṁ hi saptamam ,
nādo vilīno yasmāttu tasmādbrahma taducyate.
53. paramātmasvarūpāḍhyaṃ nādarūpaṃ hi saptamam
nādaḥ vilīnaḥ yasmāt tu tasmāt brahma tat ucyate
53. hi saptamam paramātmasvarūpāḍhyaṃ nādarūpaṃ (vartate) yasmāt tu nādaḥ vilīnaḥ,
tasmāt tat brahma ucyate
53. Indeed, the seventh (form of speech) is endowed with the nature of the supreme self and takes the form of sound. Because sound dissolves into it, that (state) is called brahman.
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देहेऽक्षराणि देवेशि नाद एवात्र कारणम् ।
नादः पवनसंयोगत्कुण्डलिन्या युतो यदा ॥५४॥
54. dehe'kṣarāṇi deveśi nāda evātra kāraṇam ,
nādaḥ pavanasaṁyogatkuṇḍalinyā yuto yadā.
54. dehe akṣarāṇi deveśi nādaḥ eva atra kāraṇam
nādaḥ pavanasaṃyogāt kuṇḍalinyā yutaḥ yadā
54. deveśi,
dehe akṣarāṇi (santi),
atra nādaḥ eva kāraṇam (asti) yadā nādaḥ pavanasaṃyogāt kuṇḍalinyā yutaḥ (bhavati)
54. O goddess, the letters exist within the body, and sound is indeed the cause here, when sound is joined with kuṇḍalinī through the union of the breath.
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प्रसन्नः परमेशानि षट्श्चकाणां दलेषु सः ।
पञ्चाशद्वर्णरूपत्वं माप्तवान्सुरवन्दिते ॥५५॥
55. prasannaḥ parameśāni ṣaṭścakāṇāṁ daleṣu saḥ ,
pañcāśadvarṇarūpatvaṁ māptavānsuravandite.
55. prasannaḥ parameśāni ṣaṭcakrāṇāṃ daleṣu saḥ
pañcāśadvarṇarūpatvaṃ prāptavān suravandite
55. suravandite parameśāni prasannaḥ saḥ ṣaṭcakrāṇāṃ
daleṣu pañcāśadvarṇarūpatvaṃ prāptavān
55. O goddess (parameśānī) adored by the gods (suravandita), being pleased, he attains the nature of the fifty letters within the petals of the six centers (ṣaṭcakra).
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अव्यक्तरूपता प्राप्ता उदात्तादिस्वरैः क्रमात् ।
एवं सर्वज्ञतां तस्मै दद्याच्छिष्याय सद्गुरुः ॥५६॥
56. avyaktarūpatā prāptā udāttādisvaraiḥ kramāt ,
evaṁ sarvajñatāṁ tasmai dadyācchiṣyāya sadguruḥ.
56. avyaktarūpatā prāptā udāttādisvaraiḥ kramāt
evaṃ sarvajñatāṃ tasmai dadāc chiṣyāya sadguruḥ
56. kramāt udāttādisvaraiḥ avyaktarūpatā prāptā
evaṃ sadguruḥ tasmai śiṣyāya sarvajñatāṃ dadyāt
56. Gradually, through the accents such as udātta, it attains unmanifest form. Thus, the true guru (sadguru) should bestow omniscience upon that disciple.
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शिष्यस्तदा श्रीगुरोस्तु पूजां कुर्यात्सुलक्षणाम् ।
रत्नाभरणशोभाढ्यां पट्टवस्रधनान्विताम् ॥५७॥
57. śiṣyastadā śrīgurostu pūjāṁ kuryātsulakṣaṇām ,
ratnābharaṇaśobhāḍhyāṁ paṭṭavasradhanānvitām.
57. śiṣyas tadā śrīguros tu pūjāṃ kuryāt suakṣaṇām
ratnābhaaraṇaśobhāḍhyāṃ paṭṭavasradhanānvitām
57. tadā śiṣyaḥ suakṣaṇām ratnābhaaraṇaśobhāḍhyām
paṭṭavasradhanānvitām śrīguroḥ tu pūjām kuryāt
57. Then the qualified disciple should perform the worship of the revered guru, adorned with jewels and ornaments, and endowed with silk garments and wealth.
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गजाश्वसहितां भद्रे महिषीगोसमन्विताम् ।
क्षेत्रग्राममहारामरम्यां चेटीशतान्विताम् ॥५८॥
58. gajāśvasahitāṁ bhadre mahiṣīgosamanvitām ,
kṣetragrāmamahārāmaramyāṁ ceṭīśatānvitām.
58. gajāśvasahitāṃ bhadre mahiṣīgosamanvitām
kṣetragrāmamahārāmaramyāṃ ceṭīśatānvitām
58. bhadre gajāśvasahitām mahiṣīgosamanvitām
kṣetragrāmamahārāmaramyām ceṭīśatānvitām (pūjām)
58. O gentle lady (bhadre), (he should worship the guru with offerings) accompanied by elephants and horses, along with buffaloes and cows, charming with fields, villages, and great gardens, and attended by hundreds of female servants.
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सुवर्णरश्मिभरितां कस्तूरीचन्द्रचन्दनाम् ।
गुरुं संतोष्य विधिवत्प्रसादं तत्त्वसंयुतम् ॥५९॥
59. suvarṇaraśmibharitāṁ kastūrīcandracandanām ,
guruṁ saṁtoṣya vidhivatprasādaṁ tattvasaṁyutam.
59. suvarṇaraśmibharitām kastūrīcandracandanām |
guruṃ santoṣya vidhivat prasādam tattvasaṃyutam
59. vidhivat suvarṇaraśmibharitām kastūrīcandracandanām
guruṃ santoṣya tattvasaṃyutam prasādam
59. (He should worship the guru with an offering) filled with golden rays, musk, camphor, and sandalwood paste, and after pleasing the guru in accordance with ritual rules, (he should receive) his grace, which is endowed with the ultimate truth.
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गृह्णीयाच्छिष्यवर्यस्तु गुरुस्तस्मा अनन्तरम् ।
बालां प्रकाशयेत्कर्णे दक्षिणे च ततः परम् ॥६०॥
60. gṛhṇīyācchiṣyavaryastu gurustasmā anantaram ,
bālāṁ prakāśayetkarṇe dakṣiṇe ca tataḥ param.
60. gṛhṇīyāc chiṣyavaryas tu guras tasmād anantaram
| bālāṃ prakāśayet karṇe dakṣiṇe ca tataḥ param
60. tu śiṣyavaryaḥ tasmāt anantaram guraḥ gṛhṇīyāt
tataḥ param ca dakṣiṇe karṇe bālāṃ prakāśayet
60. Then thereafter, the best of disciples should receive (it) from the guru, and right after that, he should reveal the mantra (bālā) into the right ear.
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पञ्चसिंहासनगता विद्याः पश्चात्प्रकाशयेत् ।
ततो रहस्यं परमं महात्रिपुरसुन्दरीम् ॥६१॥
61. pañcasiṁhāsanagatā vidyāḥ paścātprakāśayet ,
tato rahasyaṁ paramaṁ mahātripurasundarīm.
61. pañcasiṃhāsanagatā vidyāḥ paścātprakāśayet
tato rahasyaṃ paramaṃ mahātripurasundarīm
61. pañcasiṃhāsanagatā vidyāḥ paścāt prakāśayet
tataḥ mahātripurasundarīm paramaṃ rahasyam
61. One should subsequently reveal the vidyās seated upon the five-fold throne, and thereafter the supreme secret of Mahātripurasundarī.
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प्रकाशयेद्दक्षकर्णे परब्रह्ममयीं प्रिये ।
सर्वसौभाग्यजननीं भोगमोक्षफलप्रदाम् ॥६२॥
62. prakāśayeddakṣakarṇe parabrahmamayīṁ priye ,
sarvasaubhāgyajananīṁ bhogamokṣaphalapradām.
62. प्रकाशयेत् दक्षकर्णे परब्रह्ममयीम् प्रिये
सर्वसौभाग्यजननीम् भोगमोक्षफलप्रदाम्
62. प्रिये,
परब्रह्ममयीं सर्वसौभाग्यजननीं भोगमोक्षफलप्रदाम् प्रकाशयेद् दक्षकर्णे
62. O beloved one, one should reveal into the right ear that (mantra) which consists of the supreme absolute (parabrahman), which generates all auspicious fortune, and which bestows the fruit of both worldly enjoyment and liberation (mokṣa).
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श्रीविद्यां षोडशार्णां तु ब्रह्मानन्दस्फुरत्कलाम् ।
न प्रकाशये द्देवेशि सर्वस्वमिव सुव्रते ॥६३॥
63. śrīvidyāṁ ṣoḍaśārṇāṁ tu brahmānandasphuratkalām ,
na prakāśaye ddeveśi sarvasvamiva suvrate.
63. श्रीविद्याम् षोडशार्णाम् तु ब्रह्मानन्दस्फुरत्कलाम्
न प्रकाशयेत् देवेशि सर्वस्वम् इव सुव्रते
63. सुव्रते देवेशि,
षोडशार्णां ब्रह्मानन्दस्फुरत्कलां श्रीविद्यां तु सर्वस्वमिव न प्रकाशयेत्
63. O goddess (deveśī) devoted to sacred vows (suvrate), one should not reveal the sixteen-syllabled Śrīvidyā, which is endowed with the vibrating digit of absolute bliss (brahmānanda), as if it were one's entire treasure.
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वेदशास्त्रपुराणेषु यामलेष्वपि सुव्रते ।
मुप्ता श्रीषोडशार्णेयं निधानमिव संस्मरेत् ॥६४॥
64. vedaśāstrapurāṇeṣu yāmaleṣvapi suvrate ,
muptā śrīṣoḍaśārṇeyaṁ nidhānamiva saṁsmaret.
64. veda-śāstra-purāṇeṣu yāmaleṣu api suvrate
guptā śrī-ṣoḍaśārṇā iyam nidhānam iva saṃsmaret
64. suvrate veda-śāstra-purāṇeṣu yāmaleṣu api
guptā iyaṃ śrī-ṣoḍaśārṇā nidhānam iva saṃsmaret
64. O Suvratā, one should remember this secret sixteen-syllabled mantra of Śrī, hidden within the Vedas, śāstras, purāṇas, and yāmalas, like a concealed treasure.
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सहोदराय सर्वस्वप्राणदायापि बन्धवे ।
राज्ञे राज्यप्रदायापि पुत्राय प्राणदाय च ॥६५॥
65. sahodarāya sarvasvaprāṇadāyāpi bandhave ,
rājñe rājyapradāyāpi putrāya prāṇadāya ca.
65. sahodarāya sarvasvaprāṇadāyāpi bandhave
rājñe rājyapadāyāpi putrāya prāṇadāya ca
65. sahodarāya sarvasvaprāṇadāya api bandhave
rājñe rājyapradāya api putrāya prāṇadāya ca
65. (It should not be given) even to a uterine brother who is a kinsman, to one who gives his all and his life, to a king even if he bestows a kingdom, nor to a son even if he gives his life.
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न देया षोडशार्णेयं देयं सर्वस्वमद्रिजे ।
सुपुत्रदारसहितं शिरो देयं कथंचन ॥६६॥
66. na deyā ṣoḍaśārṇeyaṁ deyaṁ sarvasvamadrije ,
suputradārasahitaṁ śiro deyaṁ kathaṁcana.
66. na deyā ṣoḍaśārṇeyam deyaṃ sarvasvam adrije
suputradārasahitaṃ śiro deyaṃ kathaṃcana
66. adrije,
ṣoḍaśārṇeyam na deyā,
sarvasvam deyam,
suputradārasahitam śiraḥ kathaṃcana na deyam
66. O daughter of the mountain (adrije), this sixteen-syllable mantra should never be given - though one's all, along with a good son and wife, or even one's head, may be given.
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न देया षोडशार्णा हि प्राणैः कण्ठगतैरपि ।
गोपितव्या महाविद्या स्वयोनिरिव पार्वति ॥६७॥
67. na deyā ṣoḍaśārṇā hi prāṇaiḥ kaṇṭhagatairapi ,
gopitavyā mahāvidyā svayoniriva pārvati.
67. na deyā ṣoḍaśārṇā hi prāṇaiḥ kaṇṭha-gataiḥ
api gopitavyā mahāvidyā svayoniḥ iva pārvati
67. pārvati,
hi ṣoḍaśārṇā mahāvidyā kaṇṭha-gataiḥ api prāṇaiḥ na deyā,
svayoniḥ iva gopitavyā
67. O Pārvatī, this sixteen-syllabled mahāvidyā should never be given away, even if life is at your throat - rather, it must be guarded as carefully as your own origin.
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उदके लवणं लीनं यथा भवति शैलजे ।
मनो भवति वै लीनं पादयोः श्रीगुरौः प्रिये ॥६८॥
68. udake lavaṇaṁ līnaṁ yathā bhavati śailaje ,
mano bhavati vai līnaṁ pādayoḥ śrīgurauḥ priye.
68. udake lavaṇaṃ līnaṃ yathā bhavati śailaje
manaḥ bhavati vai līnaṃ pādayoḥ śrīgurouḥ priye
68. yathā śailaje udake lavaṇaṃ līnaṃ bhavati,
tathā manaḥ śrīgurouḥ priye pādayoḥ vai līnaṃ bhavati
68. Just as salt dissolves completely in water originating from rocks, the mind indeed dissolves entirely at the feet of the beloved revered guru.
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तदा देया महाविद्या कृपया षोडशाक्षरी ।
अक्षरैः सहिता वाऽपि निरक्षरतया स्थिता ॥६९॥
69. tadā deyā mahāvidyā kṛpayā ṣoḍaśākṣarī ,
akṣaraiḥ sahitā vā'pi nirakṣaratayā sthitā.
69. tadā deyā mahāvidyā kṛpayā ṣoḍaśākṣarī
akṣaraiḥ sahītā vā api nirakṣaratayā sthitā
69. tadā kṛpayā ṣoḍaśākṣarī mahāvidyā akṣaraiḥ
sahītā vā api nirakṣaratayā sthitā deyā
69. (Then) at that time, out of compassion, the sixteen-syllabled mahāvidyā should be imparted, whether accompanied by letters or existing without letters.
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आकाशे नीलिमा देवि भ्रान्त्या दृष्टोदरे यथा ।
अक्षराणि तथा सन्ति श्रीविद्यायां सुरेश्वरि ॥७०॥
70. ākāśe nīlimā devi bhrāntyā dṛṣṭodare yathā ,
akṣarāṇi tathā santi śrīvidyāyāṁ sureśvari.
70. ākāśe nīlimā devi bhrāntyā dṛṣṭodare yathā
akṣarāṇi tathā santi śrīvidyāyāṃ sureśvari
70. devi sureśvari,
yathā ākāśe bhrāntyā nīlimā udare dṛṣṭā,
tathā akṣarāṇi śrīvidyāyām santi
70. O goddess and queen of the gods (sureśvari), just as blueness is erroneously perceived in the belly of the sky, so too do letters exist within Śrīvidyā.
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षोडशार्णां ब्रह्मरूपां जानीहि परमेश्वरि ।
यथा रत्नमये दीपे कज्जलं नैव विद्यते ॥७१॥
71. ṣoḍaśārṇāṁ brahmarūpāṁ jānīhi parameśvari ,
yathā ratnamaye dīpe kajjalaṁ naiva vidyate.
71. ṣoḍaśārṇāṃ brahmarūpāṃ jānīhi parameśvari
yathā ratnamaye dīpe kajjalaṃ naiva vidyate
71. parameśvari ṣoḍaśarṇāṃ brahmarūpāṃ jānīhi
yathā ratnamaye dīpe kajjalaṃ naiva vidyate
71. O supreme goddess (parameśvari), know the sixteen-syllabled one (ṣoḍaśī) to be the very form of brahman, just as no soot is found in a lamp made of jewels.
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श्रीविद्यायां यथाऽव्यक्तव्यक्तता वीरवन्दिते ।
न दद्याद्यस्य कस्यापि दद्यात्प्राणप्रियाय च ॥७२॥
72. śrīvidyāyāṁ yathā'vyaktavyaktatā vīravandite ,
na dadyādyasya kasyāpi dadyātprāṇapriyāya ca.
72. śrīvidyāyāṃ yathā avyakta-vyaktatā vīravandite
na dadātī yasya kasyāpi dadāt prāṇapriyāya ca
72. vīravandite yathā śrīvidyāyāṃ avyakta-vyaktatā (asti)
yasya kasyāpi na dadyāt prāṇa-priyāya ca dadyāt
72. O you who are praised by heroes (vīravandite), just as the unmanifest becomes manifest in Śrīvidyā, one should not give it to just anyone, but should give it only to one who is dearer than life itself.
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कृतार्थोऽसि शिशोर्वाक्यं प्रवदेद्देशिकोत्तमः ।
षोडशार्णां महाविद्यां न दद्याद् ब्रह्मरूपिणीम् ॥७३॥
73. kṛtārtho'si śiśorvākyaṁ pravadeddeśikottamaḥ ,
ṣoḍaśārṇāṁ mahāvidyāṁ na dadyād brahmarūpiṇīm.
73. kṛtārthaḥ asi śiśoḥ vākyam pravadet deśikottamaḥ
ṣoḍaśārṇām mahāvidyām na dadyāt brahmarūpiṇīm
73. deśikottamaḥ śiśoḥ vākyam pravadet kṛtārthaḥ asi
ṣoḍaśārṇām brahmarūpiṇīm mahāvidyām na dadyāt
73. (Hearing) the words of the child, the excellent teacher should say that you are fulfilled, and he should not impart the sixteen-syllabled great knowledge (mahāvidyā) that is the very form of brahman (to just anyone).
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एकोच्चारेण देवेशि वाजपेयस्य कोटयः ।
अश्वमेधसहस्रं तु तुलां नाऽऽयाति सर्वदा ॥७४॥
74. ekoccāreṇa deveśi vājapeyasya koṭayaḥ ,
aśvamedhasahasraṁ tu tulāṁ nā''yāti sarvadā.
74. ekoccāreṇa deveśi vājapeyasya koṭayaḥ
aśvamedhasahasram tu tulām na āyāti sarvadā
74. deveśi ekoccāreṇa vājapeyasya koṭayaḥ
aśvamedhasahasram tu sarvadā tulām na āyāti
74. O queen of the gods (deveśi), even millions of Vājapeya sacrifices and a thousand horse sacrifices (aśvamedha) never equal a single utterance (of it).
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एकोच्चारेण देवेशि प्रादक्षिण्यं भुवो भवेत् ।
धेनूनां कपिलानां हि दत्ता यैः कोटिकोटयः ॥७५॥
75. ekoccāreṇa deveśi prādakṣiṇyaṁ bhuvo bhavet ,
dhenūnāṁ kapilānāṁ hi dattā yaiḥ koṭikoṭayaḥ.
75. ekoccāreṇa deveśi prādakṣiṇyam bhuvo bhavet
dhenūnām kapilānām hi dattā yaiḥ koṭikoṭayaḥ
75. deveśi,
ekoccāreṇa bhuvaḥ prādakṣiṇyam bhavet; (yathā) yaiḥ kapilānām dhenūnām koṭikoṭayaḥ hi dattāḥ
75. O Deveshi, by a single pronunciation, one obtains the merit of circumambulating the earth, just as if one had given tens of millions of brown cows in charity.
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एकोच्चारेण देवेशि तुलां नाऽऽयाति सर्वदा ।
अर्धोदये पुण्यतिथौ हेमभारसहस्रकम् ॥७६॥
76. ekoccāreṇa deveśi tulāṁ nā''yāti sarvadā ,
ardhodaye puṇyatithau hemabhārasahasrakam.
76. eka-uccāreṇa deva-īśi tulām na āyāti sarvadā
ardha-udaye puṇya-tithau hema-bhāra-sahasrakam
76. deva-īśi,
ardha-udaye puṇya-tithau eka-uccāreṇa sarvadā hema-bhāra-sahasrakam tulām na āyāti
76. O goddess (deveśi), on the sacred lunar day of ardhodaya, even a thousand loads of gold never equal a single utterance (of the divine name).
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तुलापुरुषकोट्यस्तु तुलां नाऽऽयान्ति षोडशीम् ।
यदा यद्वर्ण्यते वस्तु तदा सर्व निरामयम् ॥७७॥
77. tulāpuruṣakoṭyastu tulāṁ nā''yānti ṣoḍaśīm ,
yadā yadvarṇyate vastu tadā sarva nirāmayam.
77. tulā-puruṣa-koṭyastu tulām na āyānti ṣoḍaśīm
yadā yat varṇyate vastu tadā sarva niramayam
77. tulā-puruṣa-koṭyastu ṣoḍaśīm tulām na āyānti,
yadā yat vastu varṇyate tadā sarvaṃ nirāmayam
77. Even crores of tulāpuruṣa gifts do not reach a sixteenth part of that equality, for whenever that reality is described, everything becomes completely free from illness and flaw.
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तथा ज्ञेया महाविद्या षोडशार्णा वरानने ।
परमात्मस्वरूपेयं विश्वस्पन्दनरूपिणी ॥७८॥
78. tathā jñeyā mahāvidyā ṣoḍaśārṇā varānane ,
paramātmasvarūpeyaṁ viśvaspandanarūpiṇī.
78. tathā jñeyā mahāvidyā ṣoḍaśarṇā varānane
paramātmasvarūpeyaṃ viśvaspandanarūpiṇī
78. varānane tathā ṣoḍaśarṇā mahāvidyā jñeyā,
iyaṃ paramātmasvarūpā viśvaspandanarūpiṇī (ca).
78. O beautiful-faced one, thus should the sixteen-syllabled mahāvidyā be known, which is the very form of the supreme self (paramātman) and the embodiment of the pulse of the universe.
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श्वासोच्छ्वासतया देवि षट्शतान्येकविंशतिः ।
सहस्राणि दिवा रात्रौ हंसः शब्दजपो भवेत् ॥७९॥
79. śvāsocchvāsatayā devi ṣaṭśatānyekaviṁśatiḥ ,
sahasrāṇi divā rātrau haṁsaḥ śabdajapo bhavet.
79. śvāsocchvāsatayā devi ṣaṭśatāni ekaviṃśatiḥ
sahasrāṇi divā rātrau haṃsaḥ śabdajapaḥ bhavet
79. devi divā rātrau ca śvāsocchvāsatayā ekaviṃśatiḥ
sahasrāṇi ṣaṭśatāni haṃsaḥ śabdajapaḥ bhavet
79. O goddess, through inhalation and exhalation, twenty-one thousand six hundred times (a day), the haṃsa becomes the continuous recitation of the mantra day and night.
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स्यन्दनत्वेन सकलं व्याप्य तिष्ठति सर्वतः ।
आत्मत्वेनाजपा ज्ञेया सूर्यसोमस्वरूपिणी ॥८०॥
80. syandanatvena sakalaṁ vyāpya tiṣṭhati sarvataḥ ,
ātmatvenājapā jñeyā sūryasomasvarūpiṇī.
80. syandanatvena sakalaṃ vyāpya tiṣṭhati sarvataḥ
ātmatvena ajapā jñeyā sūryasomasvarūpiṇī
80. sakalaṃ syandanatvena sarvataḥ vyāpya tiṣṭhati,
sūryasomasvarūpiṇī ajapā ātmatvena jñeyā
80. Pervading everything everywhere as the chariot, the unspoken mantra (ajapā) is to be known as the self, having the form of the sun and the moon.
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निरञ्जनस्वरूपा च निराभासस्वरूपिणी ।
अतनुत्वतनुत्वाभ्यां सूक्ष्मत्वेन वरानने ॥८१॥
81. nirañjanasvarūpā ca nirābhāsasvarūpiṇī ,
atanutvatanutvābhyāṁ sūkṣmatvena varānane.
81. nirañjanasvarūpā ca nirābhāsasvarūpiṇī
atanutvatanutvābhyāṃ sūkṣmatvena varānane
81. varānane nirañjanasvarūpā ca nirābhāsasvarūpiṇī
atanutvatanutvābhyāṃ sūkṣmatvena
81. O beautiful-faced one, she has the nature of the immaculate (nirañjana), the nature of the unmanifest, and possesses subtlety through both having no body and having a subtle body.
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प्रबोधापादनेनापि मण्डिता वह्निजायया ।
षडङ्गैः शोभितां देवीं हंसेनैव प्रपूजिताम् ॥८२॥
82. prabodhāpādanenāpi maṇḍitā vahnijāyayā ,
ṣaḍaṅgaiḥ śobhitāṁ devīṁ haṁsenaiva prapūjitām.
82. prabodhāpādanenāpi maṇḍitā vahnijāyayā
ṣaḍaṅgaiḥ śobhitāṃ devīṃ haṃsenaiva prapūjitām
82. vahnijāyayā prabodhāpādanena api maṇḍitāṃ
ṣaḍaṅgaiḥ śobhitāṃ haṃsena eva prapūjitāṃ devīm
82. (Know) the goddess, adorned with the awakening caused by the wife of fire (svāhā), beautified by the six limbs, and fully worshipped by the haṃsa alone.
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अव्यक्तरूपगायत्रीछन्दोवक्त्रां वरानने ।
साक्षात्परमहंसाभां देवतां परमेश्वरीम् ॥८३॥
83. avyaktarūpagāyatrīchandovaktrāṁ varānane ,
sākṣātparamahaṁsābhāṁ devatāṁ parameśvarīm.
83. avyaktarūpagāyatrīchandovaktrāṃ varānane
sākṣātparamahaṃsābhāṃ devatāṃ parameśvarīm
83. varānane avyaktarūpagāyatrīchandovaktrāṃ
sākṣātparamahaṃsābhāṃ devatāṃ parameśvarīm
83. O beautiful-faced one, know the supreme goddess to be the deity whose mouth is the unmanifest form of the gāyatrī metre, and whose splendour is directly that of the paramahaṃsa.
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श्रीविद्यां व्यापिकां विद्धि परज्योतिः स्वरूपिणीम् ।
आत्मस्वरूपलिङ्गं हि मायागेहगतं प्रिये ॥८४॥
84. śrīvidyāṁ vyāpikāṁ viddhi parajyotiḥ svarūpiṇīm ,
ātmasvarūpaliṅgaṁ hi māyāgehagataṁ priye.
84. śrīvidyāṃ vyāpikāṃ viddhi parajyotiḥ svarūpiṇīm
ātmasvarūpaliṅgaṃ hi māyāgehagataṃ priye
84. priye śrīvidyāṃ vyāpikāṃ parajyotiḥsvarūpiṇīm viddhi,
ātmasvarūpaliṅgaṃ hi māyāgehagataṃ
84. O dear one, know śrīvidyā to be all-pervading and having the nature of the supreme light, for the linga of the nature of the self resides within the abode of māyā.
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श्रद्धातरङ्गिणीनीरक्षालितं भववन्दनम् ।
सुमनोमण्डितं वाऽपि समाधिकुसुमैर्वरम् ॥८५॥
85. śraddhātaraṅgiṇīnīrakṣālitaṁ bhavavandanam ,
sumanomaṇḍitaṁ vā'pi samādhikusumairvaram.
85. śraddhātarangiṇīnīrakṣālitaṃ bhavavandanam
| sumanomaṇḍitaṃ vā api samādhikusumairvaram
85. śraddhātarangiṇīnīrakṣālitaṃ bhavavandanam
sumanomaṇḍitaṃ vā api samādhikusumair varam
85. (Worship her with) the salutation to worldly existence (bhava), washed by the river-waters of faith (śraddhā), or else adorned with good flowers of the mind, and supreme with the flowers of meditation (samādhi).
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ज्ञानाङ्गारे प्रपञ्चाख्यं धूपं दीपं च चिन्मयम् ।
अधितिष्ठति सर्वत्र सर्वनैवेद्यमण्डितम् ॥८६॥
86. jñānāṅgāre prapañcākhyaṁ dhūpaṁ dīpaṁ ca cinmayam ,
adhitiṣṭhati sarvatra sarvanaivedyamaṇḍitam.
86. jñānāngāre prapañcākhyaṃ dhūpaṃ dīpaṃ ca cinmayam
| adhitiṣṭhati sarvatra sarvānaivedyamaṇḍitam
86. sarvatra adhitiṣṭhati jñānāngāre prapañcākhyaṃ
dhūpaṃ dīpaṃ ca cinmayam sarvānaivedyamaṇḍitam
86. She abides everywhere upon the glowing ember of knowledge (jñāna), as the incense named after the entire manifest universe (prapañca), as the consciousness-formed lamp (cinmaya), and adorned with all offerings of food (naivedya).
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निष्प्रपञ्चं निराभासं केवलं ब्रह्मसत्कलम् ।
षोडशार्णा परा विद्या श्रीविद्येत्यभीधीयते ॥८७॥
87. niṣprapañcaṁ nirābhāsaṁ kevalaṁ brahmasatkalam ,
ṣoḍaśārṇā parā vidyā śrīvidyetyabhīdhīyate.
87. niṣprapañcaṃ nirābhāsaṃ kevalaṃ brahma sat-kalam
ṣoḍaśārṇā parā vidyā śrīvidyā iti abhidhīyate
87. niṣprapañcaṃ nirābhāsaṃ kevalaṃ brahma sat-kalam
ṣoḍaśārṇā parā vidyā śrīvidyā iti abhidhīyate
87. Free from the manifest universe, devoid of any phenomenal appearance, absolute, pure, possessing parts of existence, the supreme knowledge consisting of sixteen syllables is called śrīvidyā.
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शुक्लपक्षे शुभदिने शुभवारे वरानने ।
मन्त्राद्यारम्भणं कुर्याद्ग्रहणे चन्द्रसूर्ययोः ॥८८॥
88. śuklapakṣe śubhadine śubhavāre varānane ,
mantrādyārambhaṇaṁ kuryādgrahaṇe candrasūryayoḥ.
88. śukla-pakṣe śubha-dine śubha-vāre varānane
mantra-ādi-ārambhaṇaṃ kuryāt grahaṇe candra-sūryayoḥ
88. varānane śukla-pakṣe śubha-dine śubha-vāre
candra-sūryayoḥ grahaṇe mantra-ādi-ārambhaṇaṃ kuryāt
88. O beautiful-faced one, one should begin the recitation of mantras and other practices during the bright fortnight, on an auspicious day, during an auspicious weekday, or during an eclipse of the sun and the moon.
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न वारमासदोषा हि ग्रहणे चन्द्रसूर्ययोः ।
पवित्रं सर्व देवेशि दानमेव शुभे दिने ॥८९॥
89. na vāramāsadoṣā hi grahaṇe candrasūryayoḥ ,
pavitraṁ sarva deveśi dānameva śubhe dine.
89. na vāramāsadoṣā hi grahaṇe candrasūryayoḥ
pavitraṃ sarvaṃ deveśi dānameva śubhe dine
89. deveśi,
candrasūryayoḥ grahaṇe vāramāsadoṣā hi na (santi),
sarvaṃ dānam eva śubhe dine pavitraṃ (bhavati).
89. O goddess (deveśi), during an eclipse of the sun and the moon there are indeed no flaws regarding days or months, and any act of giving (dāna) on such an auspicious day is entirely pure.
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चैत्रे वै निष्फलं ज्ञेयं नीरजायतलोचने ।
वैशाखे क्षेत्रलाभं च ज्येष्ठे च मरणं ध्रुवम् ॥९०॥
90. caitre vai niṣphalaṁ jñeyaṁ nīrajāyatalocane ,
vaiśākhe kṣetralābhaṁ ca jyeṣṭhe ca maraṇaṁ dhruvam.
90. caitre vai niṣphalaṃ jñeyaṃ nīrajāyatalocane
vaiśākhe kṣetralābham ca jyeṣṭhe ca maraṇaṃ dhruvam
90. nīrajāyatalocane caitre vai niṣphalam jñeyam
vaiśākhe kṣetralābham ca jyeṣṭhe ca maraṇam dhruvam
90. O lady with eyes like water-born lotuses, know that in the month of caitra (results) are indeed fruitless, in vaiśākha there is acquisition of land, and in jyeṣṭha death is certain.
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आषाढे बन्धुनाशं च श्रावणे च शतायुषम् ।
क्षयो भाद्रपदे मासि आश्विने रत्नसंपदः ॥९१॥
91. āṣāḍhe bandhunāśaṁ ca śrāvaṇe ca śatāyuṣam ,
kṣayo bhādrapade māsi āśvine ratnasaṁpadaḥ.
91. āṣāḍhe bandhunāśaṃ ca śrāvaṇe ca śatāyuṣam
kṣayo bhādrapade māsi āśvine ratnasaṃpadaḥ
91. āṣāḍhe bandhunāśaṃ,
śrāvaṇe ca śatāyuṣam,
bhādrapade māsi kṣayaḥ,
āśvine ratnasaṃpadaḥ ca
91. In the month of Āṣāḍha comes the loss of relatives, in Śrāvaṇa comes longevity, in Bhādrapada comes decline, and in Āśvina come the treasures of gems.
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कातीके तु भवेल्लक्ष्मीर्मार्गशीर्षे धनं महत् ।
पौषे तु सम्भवेत्क्लेशो माघे सम्पत्तिरुत्तमा ॥९२॥
92. kātīke tu bhavellakṣmīrmārgaśīrṣe dhanaṁ mahat ,
pauṣe tu sambhavetkleśo māghe sampattiruttamā.
92. kārtike tu bhavet lakṣmīḥ mārgaśīrṣe dhanam mahat
pauṣe tu sambhavet kleśaḥ māghe sampattiḥ uttamā
92. kārtike tu lakṣmīḥ bhavet mārgaśīrṣe mahat dhanam
pauṣe tu kleśaḥ sambhavet māghe uttamā sampattiḥ
92. In the month of Kārtika there is prosperity, in Mārgaśīrṣa great wealth, in Pauṣa hardship arises, and in MāghaS there is supreme fortune.
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फाल्गुने सर्वकार्याणि मासानां फलमीदृशम् ।
शिष्यस्य प्रथमार्णं हि गृहीत्वा सुन्दरि पिरये ॥९३॥
93. phālgune sarvakāryāṇi māsānāṁ phalamīdṛśam ,
śiṣyasya prathamārṇaṁ hi gṛhītvā sundari piraye.
93. phālgune sarvakāryāṇi māsānāṃ phalam īdṛśam |
śiṣyasya prathamārṇaṃ hi gṛhītvā sundari priye
93. sarvakāryāṇi phālgune māsānāṃ īdṛśam phalam he sundari priye,
śiṣyasya prathamārṇam hi gṛhītvā
93. All activities during the month of Phālguna yield this fruit. O beautiful and dear one, taking the first letter of the disciple,
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नाम संकल्पयेद्देवि मनोज्ञं स्थिरबुद्धये ।
।
श्रीविद्यां हृदये तस्य न्यसेदव्यक्तरूपिणीम् ॥९४॥
94. nāma saṁkalpayeddevi manojñaṁ sthirabuddhaye
śrīvidyāṁ hṛdaye tasya nyasedavyaktarūpiṇīm.
94. nāma saṃkalpayed devi manojñaṃ sthirabuddhaye
| śrīvidyāṃ hṛdaye tasya nyased avyaktarūpiṇīm
94. he devi,
nāma saṃkalpayet sthirabuddhaye manojñam tasya hṛdaye avyaktarūpiṇīm śrīvidyāṃ nyaset
94. (O goddess), conceive the name for the one of steady intellect, and place the unmanifested form of Śrīvidyā in his heart.
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श्रीविद्याक्षरपङ्क्तिस्तु परब्रह्मणि चिन्मयी ।
उदके लवणं लीनं यथा तिष्ठति पार्वति ॥९५॥
95. śrīvidyākṣarapaṅktistu parabrahmaṇi cinmayī ,
udake lavaṇaṁ līnaṁ yathā tiṣṭhati pārvati.
95. śrīvidyākṣarapaṅktiḥ tu parabrahmaṇi cinmayī
udake lavaṇaṃ līnaṃ yathā tiṣṭhati pārvati
95. pārvati,
yathā lavaṇaṃ udake līnaṃ tiṣṭhati,
tathā śrīvidyākṣarapaṅktiḥ tu parabrahmaṇi cinmayī (tiṣṭhati).
95. O Pārvatī, just as salt dissolved in water remains indistinguishable within it, the line of letters of Śrīvidyā is indeed made of consciousness within the supreme absolute (parabrahman).
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तस्माद्ब्रह्ममयीं विद्धि
सर्वशास्रेषु योजिताम् ॥९६॥
96. tasmādbrahmamayīṁ viddhi
sarvaśāsreṣu yojitām.
96. tasmāt brahmamayīṃ viddhi
sarvaśāstreṣu yojitām
96. tasmāt (tām) brahmamayīm sarvaśāstreṣu yojitām viddhi.
96. Therefore, know her to be full of the absolute (brahman), and incorporated into all scriptures.
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