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कुलार्णव-तन्त्रम्       kulārṇava-tantram - chapter-9

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कुलेश श्रोतुमिच्चामि योगं योगीशलक्षणम् ।
कुलभक्त्यार्चनफलं वद मे करुणानिधे ॥१॥
1. kuleśa śrotumiccāmi yogaṁ yogīśalakṣaṇam ,
kulabhaktyārcanaphalaṁ vada me karuṇānidhe.
1. kuleśa śrotum icchāmi yogaṃ yogīśalakṣaṇam
kulabhaktyārcanaphalaṃ vada me karuṇānidhe
1. kuleśa,
yogīśalakṣaṇam yogaṃ,
kulabhaktyārcanaphalaṃ ca śrotum icchāmi,
me vada,
karuṇānidhe
1. O lord of the lineage (kuleśa), I wish to hear about yoga, the characteristics of a master yogin, and the fruit of worship performed with devotion to the lineage. Tell me, O treasure of compassion (karuṇānidhe).
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शृणु देवि प्रवक्ष्यामि यन्मां त्वं परिपृच्चसि ।
तस्य श्रवणमात्रेण योगः साक्षात् प्रकाशते ॥२॥
2. śṛṇu devi pravakṣyāmi yanmāṁ tvaṁ paripṛccasi ,
tasya śravaṇamātreṇa yogaḥ sākṣāt prakāśate.
2. śṛṇu devi pravakṣyāmi yat mām tvam paripṛcchasi
tasya śravaṇamātreṇa yogaḥ sākṣāt prakāśate
2. devi śṛṇu pravakṣyāmi yat tvam mām paripṛcchasi
tasya śravaṇa-mātreṇa yogaḥ sākṣāt prakāśate
2. O goddess, listen. I will declare what you are asking me about, upon the mere hearing of which yoga directly manifests.
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ध्यानन्तु द्विविधं प्रोक्तं स्थूलसूक्ष्मप्रभेदतः ।
साकारं स्थूलमित्याहुनिराकारन्तु सूक्ष्मकम् ॥३॥
3. dhyānantu dvividhaṁ proktaṁ sthūlasūkṣmaprabhedataḥ ,
sākāraṁ sthūlamityāhunirākārantu sūkṣmakam.
3. dhyānam tu dvividham proktam sthūlasūkṣmaprabhedataḥ
sākāram sthūlam iti āhuḥ nirākāram tu sūkṣmakam
3. dhyānam tu sthūlasūkṣmaprabhedataḥ dvividham proktam
sākāram sthūlam iti āhuḥ nirākāram tu sūkṣmakam
3. Meditation is declared to be of two kinds on the basis of the distinction between gross and subtle - they call the gross meditation that which has form, and the subtle meditation that which is formless.
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स्थिरार्थमनसः केचित् स्थूलध्यानं प्रचक्षते ।
स्थूलेऽपि निश्चलं चेतो भवेत् सूक्ष्मेऽपि निश्चलम् ॥४॥
4. sthirārthamanasaḥ kecit sthūladhyānaṁ pracakṣate ,
sthūle'pi niścalaṁ ceto bhavet sūkṣme'pi niścalam.
4. sthira-artha-manasaḥ kecit sthūla-dhyānaṃ pracakṣate
sthūle api niścalaṃ cetaḥ bhavet sūkṣme api niścalam
4. kecit sthira-artha-manasaḥ sthūla-dhyānaṃ pracakṣate
cetaḥ sthūle api niścalaṃ bhavet sūkṣme api niścalam
4. Some declare gross meditation for those whose minds are steadfast in purpose, (for) if the mind becomes steady in the gross, it becomes steady in the subtle as well.
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करपादोदरास्यादिरहितं परमेश्वरम् ।
सर्वतेजोमयं ध्यायेत् सच्चिदानन्दनिष्कलम् ॥५॥
5. karapādodarāsyādirahitaṁ parameśvaram ,
sarvatejomayaṁ dhyāyet saccidānandaniṣkalam.
5. kara-pāda-udara-āsya-ādi-rahitam parameśvaram
sarva-tejas-mayam dhyāyet sat-cit-ānanda-niṣkalam
5. kara-pāda-udara-āsya-ādi-rahitam sarva-tejas-mayam
sat-cit-ānanda-niṣkalam parameśvaram dhyāyet
5. One should meditate upon the supreme lord (parameśvara), who is devoid of hands, feet, belly, face, and other limbs, who is full of all light, and who is absolute bliss-consciousness (saccidānanda) and undivided.
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नोदेति नास्तमभ्येति न वृद्धिं याति न क्षयम् ।
स्वयं विभात्यथान्यानि भासयन् साधनं विना ॥६॥
6. nodeti nāstamabhyeti na vṛddhiṁ yāti na kṣayam ,
svayaṁ vibhātyathānyāni bhāsayan sādhanaṁ vinā.
6. na udeti na astam abhyeti na vṛddhiṃ yāti na kṣayam
svayaṃ vibhāti atha anyāni bhāsayan sādhanaṃ vinā
6. na udeti,
na astam abhyeti,
na vṛddhiṃ yāti,
na kṣayam,
svayaṃ vibhāti,
atha vinā sādhanaṃ anyāni bhāsayan
6. It neither rises nor sets, undergoes no increase or decrease, and shines by itself, illuminating other things without any external means.
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अनन्तं गतभारूपं सत्तामात्रमगोचरम् ।
मनसा मात्रसम्वेद्यं तज्ज्ञानं ब्रह्मसंज्ञितम् ॥७॥
7. anantaṁ gatabhārūpaṁ sattāmātramagocaram ,
manasā mātrasamvedyaṁ tajjñānaṁ brahmasaṁjñitam.
7. anantaṃ gatabhārūpaṃ sattāmātram agocaram
manasāmātrasamvedyaṃ tat jñānaṃ brahmasaṃjñitam
7. anantam,
gatabhārūpam,
sattāmātram,
agocaram,
manasāmātrasamvedyam,
tat jñānam brahmasaṃjñitam
7. That knowledge is infinite, devoid of worldly burden, pure existence, beyond sensory grasp, cognizable only by the mind alone, and designated as brahman.
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प्रणष्टवायुसञ्चारः पाषाण इव निश्चलः ।
परजीवैकधामज्ञो योगी योगविदुच्यते ॥८॥
8. praṇaṣṭavāyusañcāraḥ pāṣāṇa iva niścalaḥ ,
parajīvaikadhāmajño yogī yogaviducyate.
8. praṇaṣṭavāyusañcāraḥ pāṣāṇa iva niścalaḥ
para-jīva-eka-dhāmajñaḥ yogī yogavit ucyate
8. praṇaṣṭavāyusañcāraḥ pāṣāṇa iva niścalaḥ
para-jīva-eka-dhāmajñaḥ yogī yogavit ucyate
8. A yogin, whose breath and internal currents have ceased and who is as immovable as a stone, knowing the sole abode of the supreme and individual self, is called a knower of yoga.
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यदत्र नात्र निर्भासः स्तिमितोदधिवत् स्थितम् ।
स्वरूपशून्यं तद्ध्यानं समाधिरभिधीयते ॥९॥
9. yadatra nātra nirbhāsaḥ stimitodadhivat sthitam ,
svarūpaśūnyaṁ taddhyānaṁ samādhirabhidhīyate.
9. yat atra na atra nirbhāsaḥ stimitodadhivat sthitam
svarūpaśūnyam tat dhyānam samādhiḥ abhidhīyate
9. yat atra na atra nirbhāsaḥ stimitodadhivat sthitam
svarūpaśūnyam tat dhyānam samādhiḥ abhidhīyate
9. That which is here without any appearance here, remaining like a motionless ocean and devoid of its own separate form, is called meditation and samādhi.
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न किञ्चिच्चिन्तनादेव स्वयं तत्त्वं प्रकाशते ।
स्वयं प्रकाशिते तत्त्वे तत्क्षणात्तन्मयो भवेत् ॥१०॥
10. na kiñciccintanādeva svayaṁ tattvaṁ prakāśate ,
svayaṁ prakāśite tattve tatkṣaṇāttanmayo bhavet.
10. na kiñcit cintanāt eva svayam tattvaṃ prakāśate
svayam prakāśite tatve tatkṣaṇāt tanmayaḥ bhavet
10. kiñcit cintanāt na eva svayam tattvam prakāśate,
svayam prakāśite tatve tatkṣaṇāt tanmayaḥ bhavet
10. Without any thinking whatsoever, the truth shines by itself. When that truth has shone by itself, one immediately becomes absorbed in it.
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स्वप्नजाग्रदवस्थायां सुप्तवत् योऽवतिष्ठते ।
निश्वासोच्च्वासहीनश्च निश्चितं मुक्त एव सः ॥११॥
11. svapnajāgradavasthāyāṁ suptavat yo'vatiṣṭhate ,
niśvāsoccvāsahīnaśca niścitaṁ mukta eva saḥ.
11. svapna jāgrad avasthāyām suptavat yaḥ avatiṣṭhate
niḥśvāsa ucchvāsa hīnaḥ ca niścitam muktaḥ eva saḥ
11. yaḥ svapna jāgrat avasthāyām suptavat avatiṣṭhate,
niḥśvāsa ucchvāsa hīnaḥ ca,
saḥ niścitam muktaḥ eva
11. He who remains like one asleep in both the dreaming and waking states, and is devoid of inhalation and exhalation, is definitively liberated.
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निष्पन्दकरणग्रामः स्वात्मलीनमनोऽनिलः ।
य आस्ते मृतवत्साक्षात् जीवन्मुक्तः स उच्यते ॥१२॥
12. niṣpandakaraṇagrāmaḥ svātmalīnamano'nilaḥ ,
ya āste mṛtavatsākṣāt jīvanmuktaḥ sa ucyate.
12. niṣpandakaraṇagrāmaḥ svātmaliīnamanonoḥ anilaḥ
yaḥ āste mṛtavatsākṣāt jīvanmuktaḥ saḥ ucyate
12. yaḥ niṣpandakaraṇagrāmaḥ svātmaliīnamanonilaḥ
mṛtavat sākṣāt āste saḥ jīvanmuktaḥ ucyate
12. He whose group of active senses is completely still, whose mind and vital breath are dissolved in the self, and who truly remains like a dead person, is called one liberated while living.
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न शृणोति न चाघ्राति न स्पृशति न पश्यति ।
न जानाति सुखं दुःखं न सङ्कल्पयते मनः ॥१३॥
13. na śṛṇoti na cāghrāti na spṛśati na paśyati ,
na jānāti sukhaṁ duḥkhaṁ na saṅkalpayate manaḥ.
13. na śṛṇoti na ca aghrāti na spṛśati na paśyati
na jānāti sukham duḥkham na saṅkalpayate manaḥ
13. manaḥ na śṛṇoti na ca aghrāti na spṛśati na
paśyati na jānāti sukham duḥkham na saṅkalpayate
13. The mind neither hears, nor smells, nor touches, nor sees, nor knows pleasure or pain, nor conceives anything.
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न चापि किञ्चिज्जानाति न च बुध्यति काष्ठवत् ।
एवं शिवे विलीनात्मा समाधिस्थ इहोच्यते ॥१४॥
14. na cāpi kiñcijjānāti na ca budhyati kāṣṭhavat ,
evaṁ śive vilīnātmā samādhistha ihocyate.
14. na ca api kiñcit jānāti na ca budhyati kāṣṭhavat
evam śive vilīnātmā samādhisthaḥ iha ucyate
14. ca na api kiñcit jānāti ca na budhyati kāṣṭhavat
evam śive vilīnātmā samādhisthaḥ iha ucyate
14. He neither knows anything at all nor comprehends, remaining like a piece of wood. Thus, one whose self is dissolved in Shiva is here declared to be established in samādhi.
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यथा जले जलं क्षिप्तं क्षीरे क्षीरं घृते घृतम् ।
अविशेषो भवेत्तद्वज्जीवात्मपरमात्मनोः ॥१५॥
15. yathā jale jalaṁ kṣiptaṁ kṣīre kṣīraṁ ghṛte ghṛtam ,
aviśeṣo bhavettadvajjīvātmaparamātmanoḥ.
15. yathā jale jalam kṣiptam kṣīre kṣīram ghṛte
ghṛtam aviśeṣaḥ bhavet tadvat jīvātmaparamātmanoḥ
15. yathā jale jalam kṣiptam kṣīre kṣīram ghṛte ghṛtam
(tathā) jīvātmaparamātmanoḥ aviśeṣaḥ bhavet tadvat
15. Just as water poured into water, milk into milk, or clarified butter into clarified butter becomes completely indistinguishable, so too is there no difference between the individual self and the supreme self.
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यथा ध्यानस्य सामर्थ्यात् कीटोऽपि भ्रमरायते ।
तथा समाधिसामर्थ्याद् ब्रह्मभूतो भवेन्नरः ॥१६॥
16. yathā dhyānasya sāmarthyāt kīṭo'pi bhramarāyate ,
tathā samādhisāmarthyād brahmabhūto bhavennaraḥ.
16. yathā dhyānasya sāmarthyāt kīṭaḥ api bhramarāyate
tathā samādhi sāmarthyāt brahma-bhūtaḥ bhavet naraḥ
16. yathā dhyānasya sāmarthyāt kīṭaḥ api bhramarāyate
tathā samādhi-sāmarthyāt naraḥ brahma-bhūtaḥ bhavet
16. Just as an insect, through the power of meditation, even becomes like a black bee, so too, through the power of samādhi, a person becomes identified with brahman.
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क्षीरोद्धृतं घृतं यद्वत्तत्र क्षिप्तं न पूर्ववत् ।
पृथक्कृतो गुणेभ्यः स्यादात्मा तद्वदिहोच्यते ॥१७॥
17. kṣīroddhṛtaṁ ghṛtaṁ yadvattatra kṣiptaṁ na pūrvavat ,
pṛthakkṛto guṇebhyaḥ syādātmā tadvadihocyate.
17. kshīra-uddhṛtam ghṛtam yatvat tatra kshiptam na pūrva-vat
pṛthak-kṛtaḥ guṇebhyaḥ syāt ātmā tadvat iha ucyate
17. yadvat kṣīra-uddhṛtam ghṛtam tatra kṣiptam na pūrva-vat
(syāt) tathā guṇebhyaḥ pṛthak-kṛtaḥ ātmā iha ucyate
17. Just as clarified butter extracted from milk and poured back into it does not become as it was before, so too the self, when separated from the guṇas, is here declared to be.
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यथा गाढान्धकारस्थो न किञ्चिदिह पश्यति ।
अलक्ष्यञ्च तथा योगी प्रपञ्चं नैव पश्यति ॥१८॥
18. yathā gāḍhāndhakārastho na kiñcidiha paśyati ,
alakṣyañca tathā yogī prapañcaṁ naiva paśyati.
18. yathā gāḍhāndhakārasthaḥ na kiñcit iha paśyati
alakṣyam ca tathā yogī prapañcam na eva paśyati
18. yathā gāḍhāndhakārasthaḥ iha kiñcit na paśyati,
tathā alakṣyam ca yogī prapañcam na eva paśyati
18. Just as a person standing in thick darkness sees nothing at all here, so too the yogin, perceiving the imperceptible, does not see the world of manifold appearances.
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यथा निमीलने काले प्रपञ्चं नैव पश्यति ।
तथैवोन्मीलनेऽपि स्यादेतद्ध्यानस्य लक्षणम् ॥१९॥
19. yathā nimīlane kāle prapañcaṁ naiva paśyati ,
tathaivonmīlane'pi syādetaddhyānasya lakṣaṇam.
19. yathā nimīlane kāle prapañcam na eva paśyati tathā
eva unmīlane api syāt etat dhyānasya lakṣaṇam
19. yathā nimīlane kāle prapañcam na eva paśyati,
tathā eva unmīlane api syāt - etat dhyānasya lakṣaṇam
19. Just as one does not see the world of appearances at the time of closing the eyes, so too should it be even upon opening them - this is the characteristic mark of meditation.
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जनः स्वदेहकण्डूतिं विजानाति यथा तथा ।
परं ब्रह्मस्वरूपी च वेत्ति विश्वविचेष्टितम् ॥२०॥
20. janaḥ svadehakaṇḍūtiṁ vijānāti yathā tathā ,
paraṁ brahmasvarūpī ca vetti viśvaviceṣṭitam.
20. janaḥ sva-deha-kaṇḍūtiṃ vijānāti yathā tathā
para-brahma-svarūpī ca vetti viśva-viceṣṭitam
20. yathā janaḥ sva-deha-kaṇḍūtiṃ vijānāti tathā
para-brahma-svarūpī ca viśva-viceṣṭitam vetti
20. Just as a person remains aware of the itching of his own body, so too one who is established in the nature of the supreme absolute perceives the activity of the entire universe.
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विदिते परमे तत्त्वे वर्णातीते ह्यविक्रिये ।
किङ्करत्वं हि गच्चन्ति मन्त्रा मन्त्राधिपैः सह ॥२१॥
21. vidite parame tattve varṇātīte hyavikriye ,
kiṅkaratvaṁ hi gaccanti mantrā mantrādhipaiḥ saha.
21. vidite parame tattve varṇātīte hi avikriye
kiṅkaratvaṃ gacchanti mantrā mantrādhipaiḥ saha
21. parame varṇātīte hy avikriye tattve vidite sati
mantrā mantrādhipaiḥ saha kiṅkaratvaṃ gacchanti
21. When the supreme reality, which transcends all categories and remains unchanging, is known, mantras together with the lords of mantras attain the state of servitude.
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आत्मैकभावनिष्ठस्य या या चेष्टा तदर्चनम् ।
यो यो जल्पः स सन्मन्त्रस्तद्ध्यानं यन्निरीक्षणम् ॥२२॥
22. ātmaikabhāvaniṣṭhasya yā yā ceṣṭā tadarcanam ,
yo yo jalpaḥ sa sanmantrastaddhyānaṁ yannirīkṣaṇam.
22. ātmaikabhāvaniṣṭhasya yā yā ceṣṭā tadarcanam yo
yo jalpaḥ sa sanmantras taddhyānaṃ yannirīkṣaṇam
22. ātmaikabhāvaniṣṭhasya yā yā ceṣṭā tat arcanam,
yaḥ yaḥ jalpaḥ saḥ sanmantraḥ,
yat nirīkṣaṇam tat dhyānam
22. For one who is firmly established in the sole identity of the self, whatever movement there is, that is worship of the supreme absolute, whatever speech there is, that is a true mantra, and whatever is seen, that is meditation.
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देहाभिमाने गलिते विज्ञाते परमात्मनि ।
यत्र यत्र मनो याति तत्र तत्र समाधयः ॥२३॥
23. dehābhimāne galite vijñāte paramātmani ,
yatra yatra mano yāti tatra tatra samādhayaḥ.
23. dehābhimāne galite vijñāte paramātmani
yatra yatra mano yāti tatra tatra samādhayaḥ
23. dehābhimāne galite,
paramātmani vijñāte,
yatra yatra manaḥ yāti,
tatra tatra samādhayaḥ (bhavanti)
23. When identification with the body has melted away and the supreme self is fully known, wherever the mind goes, there - right there - are states of samādhi.
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भिद्यते हृदयग्रन्थिश्चिद्यन्ते सर्वसंशयाः ।
क्षीयन्ते चास्य कर्माणि तस्मिन् दृष्टे परात्मनि ॥२४॥
24. bhidyate hṛdayagranthiścidyante sarvasaṁśayāḥ ,
kṣīyante cāsya karmāṇi tasmin dṛṣṭe parātmani.
24. bhidyate hṛdayagranthiḥ chidyante sarvasaṃśayāḥ
kṣīyante ca asya karmāṇi tasmin dṛṣṭe parātmani
24. tasmin parātmani dṛṣṭe hṛdayagranthiḥ bhidyate
sarva-saṃśayāḥ chidyante asya karmāṇi ca kṣīyante
24. When that supreme self is perceived, the knot of the heart is pierced, all doubts are severed, and his actions are dissolved.
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योगीन्द्रेण यदा प्राप्तं निर्मलं परमं पदम् ।
देवासुरपदं यत्तत्प्राप्तञ्चापि न गृह्यते ॥२५॥
25. yogīndreṇa yadā prāptaṁ nirmalaṁ paramaṁ padam ,
devāsurapadaṁ yattatprāptañcāpi na gṛhyate.
25. yogīndreṇa yadā prāptaṃ nirmalaṃ paramaṃ padam
devāsurapadaṃ yat tat prāptam ca api na gṛhyate
25. yadā yogīndreṇa nirmalaṃ paramaṃ padam prāptam
tat yat deva-asura-padam prāptam ca api na gṛhyate
25. When the stainless and supreme state is attained by the foremost of yogins, even that which is attained as the state of gods and demons is no longer grasped.
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यः पश्येत् सर्वगं शान्तमानन्दात्मकमव्ययम् ।
तस्य किञ्चिदनालभ्यं ज्ञातव्यं नावशिष्यते ॥२६॥
26. yaḥ paśyet sarvagaṁ śāntamānandātmakamavyayam ,
tasya kiñcidanālabhyaṁ jñātavyaṁ nāvaśiṣyate.
26. yaḥ paśyet sarvagaṃ śāntam ānandātmakam avyayam
tasya kiñcid anālabhyaṃ jñātavyaṃ na avaśiṣyate
26. yaḥ sarvagaṃ śāntam ānandātmakam avyayam paśyet
tasya kiñcid anālabhyaṃ jñātavyaṃ na avaśiṣyate
26. Whoever perceives the all-pervading, peaceful, blissful, and imperishable self, for him nothing remains to be attained or known.
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सम्प्राप्ते ज्ञानविज्ञाने ज्ञेये च हृदि संस्थिते ।
लब्धे शान्तिपदे देवि न योगो नैव धारणा ॥२७॥
27. samprāpte jñānavijñāne jñeye ca hṛdi saṁsthite ,
labdhe śāntipade devi na yogo naiva dhāraṇā.
27. samprāpte jñānavijñāne jñeye ca hṛdi saṃsthite
labdhe śāntipade devi na yogo naiva dhāraṇā
27. devi samprāpte jñānavijñāne jñeye ca hṛdi
saṃsthite śāntipade labdhe na yogaḥ na eva dhāraṇā
27. O goddess, when higher knowledge and realization are attained, when the knowable is established in the heart, and when the state of peace is gained, there is no longer any need for yoga or even concentration.
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परे ब्रह्मणि विज्ञाते समस्तैनीयमैरलम् ।
तालवृन्तेन किं कार्यं लब्धे मलयमारुते ॥२८॥
28. pare brahmaṇi vijñāte samastainīyamairalam ,
tālavṛntena kiṁ kāryaṁ labdhe malayamārute.
28. pare brahmaṇi vijñāte samastaiḥ niyamaiḥ alam
tāla-vṛntena kiṃ kāryam labdhe malaya-mārute
28. pare brahmaṇi vijñāte samastaiḥ niyamaiḥ alam
(asti) malaya-mārute labdhe tāla-vṛntena kiṃ kāryam
28. When the supreme absolute (parambrahman) is known, all disciplines become superfluous. Once the cooling breeze of the Malaya mountains is obtained, what need is there for a palm-leaf fan?
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आसिकाबन्धनं नास्ति नासिकाबन्धनं न हि ।
न यमो नियमो नास्ति स्वयमोमिति पश्यताम् ॥२९॥
29. āsikābandhanaṁ nāsti nāsikābandhanaṁ na hi ,
na yamo niyamo nāsti svayamomiti paśyatām.
29. āsikā-bandhanam na asti nāsikā-bandhanam na hi
na yamaḥ niyamaḥ na asti svayam om iti paśyatām
29. om iti svayam paśyatām āsikā-bandhanam na asti
nāsikā-bandhanam na hi yamaḥ niyamaḥ na asti
29. For those who directly perceive that they are om itself, there is neither bondage to a posture nor breath restraint, and neither moral restraint (yama) nor observance (niyama) exists.
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न पद्मासनतो योगो न नासाग्रनिरीक्षणम् ।
एक्यं जीवात्मनोराहुर्योगं योगविशारदाः ॥३०॥
30. na padmāsanato yogo na nāsāgranirīkṣaṇam ,
ekyaṁ jīvātmanorāhuryogaṁ yogaviśāradāḥ.
30. na padmāsanataḥ yogo na nāsāgranīrīkṣanam
aikyam jīvātmanor āhur yogaṃ yogaviśāradāḥ
30. yoga-viśāradāḥ āhuḥ jīvātmanoḥ aikyam
yogaḥ na padmāsanataḥ na nāsāgra-nīrīkṣanam
30. Experts in yoga declare that yoga is the oneness of the individual self and the supreme self, not (the practice of) the lotus posture nor gazing at the tip of the nose.
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ध्यायतां क्षणमात्रं हि श्रद्धया परमन्त्विह ।
यद्भवेत् सुमहत् पुण्यं तस्यान्तो नैव गण्यते ॥३१॥
31. dhyāyatāṁ kṣaṇamātraṁ hi śraddhayā paramantviha ,
yadbhavet sumahat puṇyaṁ tasyānto naiva gaṇyate.
31. dhyāyatā kṣanamātram hi śraddhayā paramam tu iha
yat bhavet sumahat punyam tasya antaḥ na eva gaṇyate
31. hi iha śraddhayā paramam dhyāyatā kṣanamātram yat sumahat puṇyam bhavet,
tasya antaḥ na eva gaṇyate
31. Indeed, whatever immense merit arises here even for a fleeting moment when meditating with faith on the supreme - the limit of that merit is never measured.
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क्षणं ब्रह्माहमस्मीति यः कुर्यादात्मचिन्तनम् ।
स सर्वं पातकं हन्यात्तमः सूर्योदयो यथा ॥३२॥
32. kṣaṇaṁ brahmāhamasmīti yaḥ kuryādātmacintanam ,
sa sarvaṁ pātakaṁ hanyāttamaḥ sūryodayo yathā.
32. kṣaṇaṃ brahmāham asmi iti yaḥ kuryāt ātmacintanam
saḥ sarvaṃ pātakaṃ hanyāt tamaḥ sūryodayaḥ yathā
32. yaḥ kṣaṇaṃ brahma aham asmi iti ātmacintanam kuryāt saḥ
yathā sūryodayaḥ tamaḥ (hanti) tathā sarvaṃ pātakaṃ hanyāt
32. Whoever for even a moment reflects on the self with the thought that I am the absolute (brahman), he destroys all sin, just as the rising sun destroys the darkness.
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व्रतक्रतुतपस्तीर्थदानदेवार्चनादिषु ।
यत् फलं कोटिगुणितं तदवाप्नोति तत्त्ववित् ॥३३॥
33. vratakratutapastīrthadānadevārcanādiṣu ,
yat phalaṁ koṭiguṇitaṁ tadavāpnoti tattvavit.
33. vratakratutapastīrthadāndevārcanādiṣu yat
phalaṃ koṭiguṇitaṃ tat avāpnoti tattvavit
33. tattvavit vrata-kratu-tapa-stīrtha-dāna-devārcanādiṣu
yat koṭiguṇitaṃ phalaṃ (bhavati) tat avāpnoti
33. Whatever fruit, multiplied a millionfold, arises from vows, sacrifices, austerities, pilgrimages, charity, and honoring the gods - that fruit is attained by one who knows the truth.
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उत्तमा सहजावस्था मध्यमा ध्यानधारणा ।
जपस्तुतिः स्यादधमा होमपूजाऽधमाधमा ॥३४॥
34. uttamā sahajāvasthā madhyamā dhyānadhāraṇā ,
japastutiḥ syādadhamā homapūjā'dhamādhamā.
34. uttamā sahajāvasthā madhyamā dhyānadhāraṇā
japa-stutiḥ syād adhamā homa-pūjā adhamādhamā
34. sahajāvasthā uttamā dhyānadhāraṇā madhyamā
japa-stutiḥ adhamā syāt homa-pūjā adhamādhamā (syāt)
34. The natural state of being (sahajāvasthā) is the highest, meditation and concentration are middling, recitation and praise are the lowest, and fire ritual and worship are the lowest of the low.
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उत्तमा तत्त्वचिन्ता स्याज्जपचिन्ता तु मध्यमा ।
शास्त्रचिन्ताऽधमा ज्ञेया लोकचिन्ताऽधमाधमा ॥३५॥
35. uttamā tattvacintā syājjapacintā tu madhyamā ,
śāstracintā'dhamā jñeyā lokacintā'dhamādhamā.
35. uttamā tattva-cintā syāt japa-cintā tu madhyamā
śāstra-cintā adhamā jñeyā loka-cintā adhamādhamā
35. tattva-cintā uttamā syāt japa-cintā tu madhyamā
śāstra-cintā adhamā jñeyā loka-cintā adhamādhamā (syāt)
35. Contemplation of the absolute truth is the highest, contemplation through mantra recitation is middling, contemplation of scriptures is known to be the lowest, and worldly contemplation is the lowest of the low.
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पूजाकोटिसमं स्तोत्रं स्तोत्रकोटिसमो जपः ।
जपकोटिसमं ध्यानं ध्यानकोटिसमो लयः ॥३६॥
36. pūjākoṭisamaṁ stotraṁ stotrakoṭisamo japaḥ ,
japakoṭisamaṁ dhyānaṁ dhyānakoṭisamo layaḥ.
36. pūjā-koṭi-samaṃ stotraṃ stotra-koṭi-samaḥ japaḥ
japa-koṭi-samaṃ dhyānaṃ dhyāna-koṭi-samaḥ layaḥ
36. stotraṃ pūjā-koṭi-samaṃ,
japaḥ stotra-koṭi-samaḥ,
dhyānaṃ japa-koṭi-samaṃ,
layaḥ dhyāna-koṭi-samaḥ
36. A hymn of praise (stotra) is equal to ten million worship ceremonies (pūjā), mantra recitation (japa) is equal to ten million hymns, meditation (dhyāna) is equal to ten million mantra recitations, and absorption (laya) is equal to ten million meditations.
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न हि ध्यानात् परो मन्त्रो न देवस्त्वात्मनः परः ।
नानुसन्धात् परा पूजा न हि तृप्तेः परं फलम् ॥३७॥
37. na hi dhyānāt paro mantro na devastvātmanaḥ paraḥ ,
nānusandhāt parā pūjā na hi tṛpteḥ paraṁ phalam.
37. na hi dhyānāt paraḥ mantraḥ na devaḥ tu ātmanaḥ paraḥ
na anusandhāt paraḥ pūjā na hi tṛpteḥ paraṃ phalam
37. dhyānāt paraḥ mantraḥ na hi,
ātmanaḥ paraḥ devaḥ tu na,
anusandhāt paraḥ pūjā na,
tṛpteḥ paraṃ phalam na hi
37. There is no mantra superior to meditation (dhyāna), there is no divine being (deva) superior to the self (ātman), there is no worship (pūjā) superior to profound inquiry (anusandhāna), and indeed there is no fruit superior to contentment (tṛpti).
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अक्रियैव परा पूजा मौनमेव परो जपः ।
अचिन्तेव परं ध्यानमनिच्चैव परं फलम् ॥३८॥
38. akriyaiva parā pūjā maunameva paro japaḥ ,
acinteva paraṁ dhyānamaniccaiva paraṁ phalam.
38. akriyā eva parā pūjā maunam eva paro japaḥ acintā
eva paraṃ dhyānam anicchā eva paraṃ phalam
38. akriyā eva parā pūjā,
maunam eva paraḥ japaḥ,
acintā eva paraṃ dhyānam,
anicchā eva paraṃ phalam.
38. Inaction itself is the supreme worship (pūjā), silence itself is the supreme mantra recitation (japa), absence of thought itself is the supreme meditation (dhyāna), and absence of desire itself is the supreme fruit.
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मन्त्रोदकैवीना सन्ध्यां पूजाहोमैवीना तपः ।
उपचारैवीना पूजां योगी नित्यं समाचरेत् ॥३९॥
39. mantrodakaivīnā sandhyāṁ pūjāhomaivīnā tapaḥ ,
upacāraivīnā pūjāṁ yogī nityaṁ samācaret.
39. mantra udakaiḥ vinā sandhyām pūjā homaiḥ vinā
tapaḥ upacāraiḥ vinā pūjām yogī nityam samācaret
39. yogī mantra-udakaiḥ vinā sandhyām,
pūjā-homaiḥ vinā tapaḥ,
upacāraiḥ vinā pūjām nityam samācaret.
39. A yogi should constantly perform the sandhyā prayer without water rituals, spiritual practices (tapas) without worship and fire rituals (homa), and worship (pūjā) without external offerings.
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निःसङ्गश्च विसङ्गश्च निस्तीर्णोपाधिवासनः ।
निजस्वरूपनिर्मग्नः स योगी परतत्त्ववित् ॥४०॥
40. niḥsaṅgaśca visaṅgaśca nistīrṇopādhivāsanaḥ ,
nijasvarūpanirmagnaḥ sa yogī paratattvavit.
40. niḥsaṅgaḥ ca visaṅgaḥ ca nistīrṇopādhivāsanaḥ
nijasvarūpanirmagnaḥ saḥ yogī paratattvavit
40. saḥ yogī niḥsaṅgaḥ ca visaṅgaḥ nistīrṇopādhivāsanaḥ
nijasvarūpanirmagnaḥ paratattvavit ca
40. That yogi, who is free from attachment, free from clinging, who has crossed beyond all limiting adjuncts and subtle impressions, and who is fully immersed in his own essential nature, is a knower of the supreme reality.
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देहो देवालयो देवि जीवो देवः सदाशिवः ।
त्यजेदज्ञाननिर्माल्यं सोऽहम्भावेन पूजयेत् ॥४१॥
41. deho devālayo devi jīvo devaḥ sadāśivaḥ ,
tyajedajñānanirmālyaṁ so'hambhāvena pūjayet.
41. dehaḥ devālayaḥ devi jīvaḥ devaḥ sadāśivaḥ
tyajet ajñānanirmālyam saḥ ahambhāvena pūjayet
41. devi,
dehaḥ devālayaḥ (asti),
jīvaḥ sadāśivaḥ devaḥ (asti).
(sādhakaḥ) ajñānanirmālyam tyajet,
saḥ ahambhāvena pūjayet
41. O goddess, the body is a temple, and the individual soul is the divine being Sadashiva. One should discard the withered flower garland of ignorance, and worship with the attitude that I am that supreme reality.
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जीवः शिवः शिवो जीवः स जीवः केवलः शिवः ।
पाशबद्धः स्मृतो जीवः पाशमुक्तः सदाशिवः ॥४२॥
42. jīvaḥ śivaḥ śivo jīvaḥ sa jīvaḥ kevalaḥ śivaḥ ,
pāśabaddhaḥ smṛto jīvaḥ pāśamuktaḥ sadāśivaḥ.
42. jīvaḥ śivaḥ śivaḥ jīvaḥ saḥ jīvaḥ kevalaḥ śivaḥ
pāśabaddhaḥ smṛtaḥ jīvaḥ pāśamuktaḥ sadāśivaḥ
42. jīvaḥ śivaḥ śivaḥ jīvaḥ saḥ kevalaḥ śivaḥ
jīvaḥ pāśabaddhaḥ smṛtaḥ pāśamuktaḥ sadāśivaḥ
42. The individual soul is Shiva, and Shiva is the individual soul. That soul alone is truly Shiva. The soul is remembered as bound by fetters, and when freed from those fetters, it is Sadashiva.
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तुषेण बद्धो व्रीहिः स्यात्तुषाभावे हि तण्डुलः ।
कर्मबद्धः स्मृतो जीवः कर्ममुक्तः सदाशिवः ॥४३॥
43. tuṣeṇa baddho vrīhiḥ syāttuṣābhāve hi taṇḍulaḥ ,
karmabaddhaḥ smṛto jīvaḥ karmamuktaḥ sadāśivaḥ.
43. tuṣeṇa baddhaḥ vrīhiḥ syāt tuṣābhāve hi taṇḍulaḥ
karmabaddhaḥ smṛtaḥ jīvaḥ karmamuktaḥ sadāśivaḥ
43. tuṣeṇa baddhaḥ vrīhiḥ syāt tuṣābhāve hi taṇḍulaḥ
karmabaddhaḥ smṛtaḥ jīvaḥ karmamuktaḥ sadāśivaḥ
43. Rice grain is bound by its husk, but when the husk is absent, it is simply cleaned rice. Similarly, the individual soul is considered bound by karma, and when freed from karma, it is Sadashiva.
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अग्नी तिष्ठति विप्राणां हृदि देवो मनीषिणाम् ।
प्रतिमास्वप्रबुद्धानां सर्वत्र विदितात्मनाम् ॥४४॥
44. agnī tiṣṭhati viprāṇāṁ hṛdi devo manīṣiṇām ,
pratimāsvaprabuddhānāṁ sarvatra viditātmanām.
44. agni tiṣṭhati viprāṇām hṛdi devaḥ manīṣiṇām
pratimāsu aprabuddhānām sarvatra viditātmanām
44. agniḥ viprāṇām hṛdi tiṣṭhati,
devaḥ manīṣiṇām,
aprabuddhānām pratimāsu,
viditātmanām sarvatra
44. Fire resides in the ritual hearth for the brahmins, the divine being dwells in the heart for the wise, images are for the unawakened, and those who know the self see it everywhere.
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यो निन्दास्तुतिशीतोष्णसुखदुःखारिबन्धुषु ।
सम आस्ते स योगीन्द्रो हर्षाहर्षविवजीतः ॥४५॥
45. yo nindāstutiśītoṣṇasukhaduḥkhāribandhuṣu ,
sama āste sa yogīndro harṣāharṣavivajītaḥ.
45. yaḥ nindāstutiśītoṣṇasukhaduḥkhāribandhuṣu
sama āste sa yogīndraḥ harṣāharṣavivarjitaḥ
45. yaḥ nindāstutiśītoṣṇasukhaduḥkhāribandhuṣu samaḥ āste,
saḥ yogīndraḥ harṣāharṣavivarjitaḥ
45. That foremost yogi who remains equanimous amidst blame and praise, cold and heat, happiness and sorrow, enemies and friends, and who is entirely free from elation and depression, is truly realized.
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निस्पृहो नित्यसन्तुष्टः समदर्शी जितेन्द्रियः ।
आस्ते देहे प्रवासीव योगी परमतत्त्ववित् ॥४६॥
46. nispṛho nityasantuṣṭaḥ samadarśī jitendriyaḥ ,
āste dehe pravāsīva yogī paramatattvavit.
46. nispṛhaḥ nityasantuṣṭaḥ samadarśī jitendriyaḥ
āste dehe pravāsīva yogī paramatattvavit
46. nispṛhaḥ nityasantuṣṭaḥ samadarśī jitendriyaḥ
pravāsī iva dehe āste yogī paramatattvavit
46. Free from desire, perpetually content, seeing all with an equal eye, and having mastered his senses, the yogi dwells within the body like a traveler away from home, and he is a knower of the supreme reality.
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निःसङ्कल्पो निवीकल्पो निलीप्तोपाधिवासनः ।
निजस्वरूपनिर्मग्नः स योगी परतत्त्ववित् ॥४७॥
47. niḥsaṅkalpo nivīkalpo nilīptopādhivāsanaḥ ,
nijasvarūpanirmagnaḥ sa yogī paratattvavit.
47. niḥsaṅkalpaḥ nirvikalpaḥ niliptopādhivāsanaḥ
nijasvarūpanirmagnaḥ saḥ yogī paramatattvavit
47. saḥ yogī niḥsaṅkalpaḥ nirvikalpaḥ niliptopādhivāsanaḥ
nijasvarūpanirmagnaḥ paramatattvavit
47. Free from volition, free from mental constructs, untainted by limiting adjuncts and subtle impressions, and fully immersed in his own essential nature, that yogi is a knower of the supreme reality.
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यथा पङ्ग्वन्धबधिरक्लीबोन्मत्तजडादयः ।
निवसन्ति कुलेशानि तथा योगी च तत्त्ववित् ॥४८॥
48. yathā paṅgvandhabadhiraklībonmattajaḍādayaḥ ,
nivasanti kuleśāni tathā yogī ca tattvavit.
48. yathā paṅgu andha badhira klība unmatta jaḍādayaḥ
nivasanti kuleśāni tathā yogī ca tattvavit
48. kuleśāni yathā paṅgu-andha-badhira-klība-unmatta-jaḍādayaḥ
nivasanti tathā yogī ca tattvavit
48. O mistress of the lineage (kuleśāni), just as the lame, the blind, the deaf, the impotent, the mad, and the dull-witted live in the world without interference, so too does the yogi who is a knower of the supreme reality (tattvavit).
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पञ्चमुद्रासमुत्पन्नपरमानन्दनिर्भरः ।
य आस्ते स तु योगीन्द्रः पश्यत्यात्मानमात्मनि ॥४९॥
49. pañcamudrāsamutpannaparamānandanirbharaḥ ,
ya āste sa tu yogīndraḥ paśyatyātmānamātmani.
49. pañcamudrāsamutpannaparamānandanirbharaḥ ya
āste sa tu yogīndraḥ paśyati ātmānam ātmani
49. yaḥ pañca-mudrā-samutpanna-paramānanda-nirbharaḥ āste,
saḥ tu yogī-indraḥ ātmani ātmānam paśyati
49. That foremost yogi (yogīndra), who abounds in supreme bliss born from the five mudrās and who remains in that state, truly beholds the self within the self.
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अलिमांसाङ्गनासङ्गे यत् सुखं जायते प्रिये ।
तदेव मोक्षो विदुषामबुधानान्तु पातकम् ॥५०॥
50. alimāṁsāṅganāsaṅge yat sukhaṁ jāyate priye ,
tadeva mokṣo viduṣāmabudhānāntu pātakam.
50. ali māṃsa aṅganā saṅge yat sukham jāyate priye
tat eva mokṣaḥ viduṣām abudhānām tu pātakam
50. priye yat sukham ali-māṃsa-aṅganā-saṅge jāyate
tat eva viduṣām mokṣaḥ abudhānām tu pātakam
50. O beloved, that delight which arises from bees, meat, and women is precisely liberation for the wise, but for the ignorant it is sin.
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सदा मांसासवोल्लासी सदा चरणचिन्तकः ।
सदासंशयहीनो यः कुलयोगी स उच्यते ॥५१॥
51. sadā māṁsāsavollāsī sadā caraṇacintakaḥ ,
sadāsaṁśayahīno yaḥ kulayogī sa ucyate.
51. sadā māṃsa āsava ullāsī sadā caraṇa cintakaḥ
sadā asaṃśaya hīnaḥ yaḥ kula yogī saḥ ucyate
51. yaḥ sadā māṃsa-āsava-ullāsī sadā caraṇa-cintakaḥ
sadā-saṃśaya-hīnaḥ saḥ kula-yogī ucyate
51. He who always rejoices in meat and wine, who constantly contemplates the divine feet, and who is forever free from doubt is called a kula yogi.
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पिबन्मद्यं पलं खादन् स्वेच्चाचारपरायणः ।
अहं तदनयोरैक्यं भावयन्निवसेत् सुखी ॥५२॥
52. pibanmadyaṁ palaṁ khādan sveccācāraparāyaṇaḥ ,
ahaṁ tadanayoraikyaṁ bhāvayannivaset sukhī.
52. piban madyam palam khādan svecchācāraparāyaṇaḥ
aham tat anayoḥ aikyam bhāvayan nivesat sukhī
52. piban madyam khādan palam svecchācāraparāyaṇaḥ
bhāvayan aikyam tat aham anayoḥ sukhī nivesat
52. Drinking wine, eating meat, and devoted to his own free conduct, contemplating the unity of the self and that absolute, he should live happily.
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आमिषासवसौरभ्यहीनं यस्य मुखं भवेत् ।
प्रायश्चित्ती स वर्ज्यश्च पशुरेव न संशयः ॥५३॥
53. āmiṣāsavasaurabhyahīnaṁ yasya mukhaṁ bhavet ,
prāyaścittī sa varjyaśca paśureva na saṁśayaḥ.
53. āmiṣāsavasaurabhyahīnam yasya mukham bhavet
prāyascittī sa varjyas ca pasur eva na saṃśayaḥ
53. yasya mukham āmiṣāsavasaurabhyahīnam bhavet saḥ
prāyascittī varjyaḥ ca paśuḥ eva na saṃśayaḥ
53. Whose mouth is devoid of the fragrance of meat and wine, that person requires atonement, should be avoided, and is truly an animal without a doubt.
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यावदासवगन्धः स्यात् पशुः पशुपतिः स्वयम् ।
विनालिमांसगन्धेन साक्षात् पशुपतिः पशुः ॥५४॥
54. yāvadāsavagandhaḥ syāt paśuḥ paśupatiḥ svayam ,
vinālimāṁsagandhena sākṣāt paśupatiḥ paśuḥ.
54. yāvat āsava-gandhaḥ syāt paśuḥ paśupatiḥ svayam
vinā ali-māṃsa-gandhena sākṣāt paśupatiḥ paśuḥ
54. yāvat āsava-gandhaḥ syāt svayam paśupatiḥ paśuḥ
vinā ali-māṃsa-gandhena sākṣāt paśuḥ paśupatiḥ
54. As long as the scent of wine remains, the animal is truly Paśupati himself, but without the scent of wine and meat, the supposed Paśupati is merely an animal.
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लोके निकृष्टमुत्कृष्टं लोकोत्कृष्टं निकृष्टकम् ।
कुलमार्ग समुद्दिष्टं भैरवेण महात्मना ॥५५॥
55. loke nikṛṣṭamutkṛṣṭaṁ lokotkṛṣṭaṁ nikṛṣṭakam ,
kulamārga samuddiṣṭaṁ bhairaveṇa mahātmanā.
55. loke nikṛṣṭam utkṛṣṭam lokotkṛṣṭam nikṛṣṭakam
kula-mārge samuddiṣṭam bhaireveṇa mahātmanā
55. loke nikṛṣṭam utkṛṣṭam lokotkṛṣṭam nikṛṣṭakam
kula-mārge samuddiṣṭam mahātmanā bhaireveṇa
55. What is considered low in the world may be high, and what is high may be low - such is the teaching declared regarding the kula path by the great-souled Bhairava.
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अनाचारः सदाचारस्त्वकार्य कार्यमुत्तमम् ।
असत्यमपि सत्यं स्यात् कौलिकानां कुलेश्वरि ॥५६॥
56. anācāraḥ sadācārastvakārya kāryamuttamam ,
asatyamapi satyaṁ syāt kaulikānāṁ kuleśvari.
56. anācāraḥ sadācāraḥ tu akāryam kāryam uttamam
asatyam api satyam syāt kaulikānām kuleśvari
56. kuleśvari kaulikānām anācāraḥ sadācāraḥ tu
akāryam uttamam kāryam api asatyam satyam syāt
56. O mistress of the lineage, for the followers of the kula path, transgressive conduct is considered righteous conduct, what ought not to be done becomes the highest action, untruth becomes truth, and what is prohibited becomes permitted.
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अपेयमपि पेयं स्यादभक्ष्यं भक्ष्यमेव च ।
अगम्यमपि गम्यं स्यात् कौलिकानां कुलेश्वरि ॥५७॥
57. apeyamapi peyaṁ syādabhakṣyaṁ bhakṣyameva ca ,
agamyamapi gamyaṁ syāt kaulikānāṁ kuleśvari.
57. apeyam api peyam syāt abhakṣyam bhakṣyam eva ca
agamyam api gamyam syāt kaulikānām kuleśvari
57. kuleśvari kaulikānām apeyam api peyam syāt
abhakṣyam bhakṣyam eva ca agamyam api gamyam syāt
57. O mistress of the lineage, for the followers of the kula path, what ought not to be drunk may be drunk, what ought not to be eaten becomes food indeed, and what is inaccessible or forbidden may be approached.
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न विधिर्न निषेधः स्यान्न पुण्यं न च पातकम् ।
न स्वर्गो नैव नरकं कौलिकानां कुलेश्वरि ॥५८॥
58. na vidhirna niṣedhaḥ syānna puṇyaṁ na ca pātakam ,
na svargo naiva narakaṁ kaulikānāṁ kuleśvari.
58. na vidhiḥ na niṣedhaḥ syāt na puṇyam na ca pātakam
na svargaḥ na eva narakam kaulikānām kuleśvari
58. kuleśvari kaulikānām na vidhiḥ na niṣedhaḥ syāt,
na puṇyam na ca pātakam,
na svargaḥ na eva narakam
58. O mistress of the lineage, for the followers of the kaula path there is neither prescription nor prohibition, neither merit nor sin, neither heaven nor even hell.
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अनभिज्ञा अभिज्ञन्ति दरिद्रा धनयन्ति च ।
विनष्टा अपि वर्द्धन्ते कौलिकाः कुलनायिके ॥५९॥
59. anabhijñā abhijñanti daridrā dhanayanti ca ,
vinaṣṭā api varddhante kaulikāḥ kulanāyike.
59. anabhijñā abhijñanti daridrā dhanayanti ca
vinaṣṭā api vardhante kaulikāḥ kulanāyike
59. kulanāyike,
anabhijñā abhijñanti,
daridrā ca dhanayanti,
vinaṣṭā api kaulikāḥ vardhante
59. O heroine of the lineage, the ignorant attain profound understanding, the impoverished become wealthy, and even ruined kaula practitioners flourish.
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रिपवश्चापि मित्रन्ति साक्षाद्दासन्ति भूमिपाः ।
बान्धवन्ति जनाः सर्वे कौलिकानां कुलेश्वरि ॥६०॥
60. ripavaścāpi mitranti sākṣāddāsanti bhūmipāḥ ,
bāndhavanti janāḥ sarve kaulikānāṁ kuleśvari.
60. ripavaḥ ca api mitranti sākṣāt dāsanti bhūmipāḥ
bāndhavanti janāḥ sarve kaulikānām kuleśvari
60. kuleśvari kaulikānām ripavaḥ ca api mitranti,
sākṣāt bhūmipāḥ dāsanti,
sarve janāḥ bāndhavanti ca
60. O mistress of the lineage, for the followers of the kaula path, even enemies turn into friends, kings literally become servants, and all people become relatives.
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विमुखाः सुमुखाः सर्वे गवीताः प्रणयन्ति च ।
बाधकाः साधकायन्ते कौलिकानां कुलेश्वरि ॥६१॥
61. vimukhāḥ sumukhāḥ sarve gavītāḥ praṇayanti ca ,
bādhakāḥ sādhakāyante kaulikānāṁ kuleśvari.
61. vimukhāḥ sumukhāḥ sarve gavītāḥ praṇayanti ca
bādhakāḥ sādhakāyante kaulikānām kuleśvari
61. kuleśvari kaulikānām sarve vimukhāḥ sumukhāḥ bhavanti,
gavītāḥ praṇayanti ca,
bādhakāḥ sādhakāyante ca
61. O mistress of the lineage, for the followers of the kaula path, all those who were averse become well-disposed, the arrogant show affection, and obstacles turn into practitioners.
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निर्गुणाः सगुणायन्ते अकुलं सुकुलायते ।
अधर्माश्चापि धर्मन्ति कौलिकानां कुलेश्वरि ॥६२॥
62. nirguṇāḥ saguṇāyante akulaṁ sukulāyate ,
adharmāścāpi dharmanti kaulikānāṁ kuleśvari.
62. nirguṇāḥ saguṇāyante akulaṃ sukulāyate
adharmāḥ ca api dharmanti kaulikānān kuleśvari
62. kuleśvari kaulikānām nirguṇāḥ saguṇāyante
akulam sukulāyate adharmāḥ ca api dharmanti
62. O mistress of the lineage, for the followers of the kaula path, the attributeless take on attributes, the trans-caste becomes noble, and even unrighteous actions become righteous.
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मृत्युर्वैद्यायते देवि साक्षात् स्वर्गायते गृहम् ।
पुण्यायन्तेऽङ्गनासङ्गाः कौलिकानां कुलेश्वरि ॥६३॥
63. mṛtyurvaidyāyate devi sākṣāt svargāyate gṛham ,
puṇyāyante'ṅganāsaṅgāḥ kaulikānāṁ kuleśvari.
63. mṛtyuḥ vaidyāyate devi sākṣāt svargāyate gṛham
puṇyāyate aṅganāsaṅgāḥ kaulikānān kuleśvari
63. devi kuleśvari kaulikānām mṛtyuḥ vaidyāyate
sākṣāt gṛham svargāyate aṅganāsaṅgāḥ puṇyāyate
63. O goddess and mistress of the lineage, for the followers of the kaula path, death acts like a physician, home directly becomes heaven, and the company of women bestows supreme merit.
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बहुनात्र किमुक्तेन कुलयोगीश्वराः प्रिये ।
सदा सङ्कल्पसिद्धाः स्युर्नात्र कार्या विचारणा ॥६४॥
64. bahunātra kimuktena kulayogīśvarāḥ priye ,
sadā saṅkalpasiddhāḥ syurnātra kāryā vicāraṇā.
64. bahunā atra kim uktena kula-yogīśvarāḥ priye sadā
saṅkalpa-siddhāḥ syuḥ na atra kāryā vicāraṇā
64. priye,
atra bahunā kim uktena,
kula-yogīśvarāḥ sadā saṅkalpa-siddhāḥ syuḥ,
atra vicāraṇā na kāryā.
64. O beloved one, what is the use of saying much here, for the masters of yoga in the lineage are always fulfilled in their intentions, and no hesitation is to be made about this.
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येन केनापि वेशेन येन केनाप्यलक्षितः ।
यत्र कुत्राश्रमे तिष्ठेत् कुलयोगी कुलेश्वरि ॥६५॥
65. yena kenāpi veśena yena kenāpyalakṣitaḥ ,
yatra kutrāśrame tiṣṭhet kulayogī kuleśvari.
65. yena kenāpi veśena yena kenāpi alakṣitaḥ yatra
kutra āśrame tiṣṭhet kula-yogī kula-īśvari
65. kuleśvari,
kula-yogī yena kenāpi veśena,
yena kenāpi alakṣitaḥ,
yatra kutra āśrame tiṣṭhet.
65. O mistress of the lineage, the practitioner of the kaula path may abide in any hermitage whatsoever, wearing any garb whatsoever, and remaining completely unrecognized by anyone.
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योगिनो विविधैर्वेशैर्नराणां हितकारिणः ।
भ्रमन्ति पृथिवीमेतामविज्ञातस्वरूपिणः ॥६६॥
66. yogino vividhairveśairnarāṇāṁ hitakāriṇaḥ ,
bhramanti pṛthivīmetāmavijñātasvarūpiṇaḥ.
66. yoginaḥ vividhaiḥ veśaiḥ narāṇāṃ hitakāriṇaḥ
bhramanti pṛthivīm etām avijñātasvarūpiṇaḥ
66. yoginaḥ vividhaiḥ veśaiḥ narāṇāṃ hitakāriṇaḥ
avijñātasvarūpiṇaḥ etām pṛthivīm bhramanti
66. Practitioners of yoga, donning various disguises and desiring the welfare of people, wander across this earth with their true nature unrecognized.
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सकृन्नैवात्मविज्ञानं क्षपयन्ति कुलेश्वरि ।
उन्मत्तमूकजडवन्निवसेल्लोकमध्यतः ॥६७॥
67. sakṛnnaivātmavijñānaṁ kṣapayanti kuleśvari ,
unmattamūkajaḍavannivasellokamadhyataḥ.
67. sakṛt naiva ātmavijñānam kṣapayanti kuleśvari
unmattamūkajaḍavat nivasēt lokamadhyataḥ
67. kuleśvari sakṛt na eva ātmavijñānam kṣapayanti
unmatta-mūka-jaḍavat loka-madhyataḥ nivasēt
67. O mistress of the lineage, they do not squander even once their realization of the self, and they should dwell in the midst of people acting like a madman, a mute, or a dullard.
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अलक्ष्यो हि यथा लोके व्योम्नि चन्द्रार्कयोगतः ।
नक्षत्राणां ग्रहाणाञ्च तथा वृत्तन्तु योगिनाम् ॥६८॥
68. alakṣyo hi yathā loke vyomni candrārkayogataḥ ,
nakṣatrāṇāṁ grahāṇāñca tathā vṛttantu yoginām.
68. alakṣyaḥ hi yathā loke vyomni candrārkayogataḥ
nakṣatrāṇām grahāṇām ca tathā vṛttam tu yoginām
68. loke yathā vyomni candrārkayogataḥ nakṣatrāṇām grahāṇām ca alakṣyaḥ hi,
tathā yoginām vṛttam tu
68. O mistress of the lineage, just as in the world the movement of constellations and planets in the sky is invisible due to the conjunction of the sun and moon, so too is the conduct of practitioners of yoga.
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आकाशे पक्षिणां देवि जलेऽपि जलचारिणाम् ।
यथा गतिर्न दृश्येत तथा वृत्तं हि योगिनाम् ॥६९॥
69. ākāśe pakṣiṇāṁ devi jale'pi jalacāriṇām ,
yathā gatirna dṛśyeta tathā vṛttaṁ hi yoginām.
69. ākāśe pakṣiṇām devi jale api jalacāriṇām
yathā gatiḥ na dṛśyeta tathā vṛttam hi yoginām
69. devi,
ākāśe pakṣiṇām jale api jalacāriṇām yathā gatiḥ na dṛśyeta,
tathā hi yoginām vṛttam
69. O goddess, just as the movement of birds in the sky or even of water-dwelling creatures in the water is not seen, so too is the conduct of practitioners of yoga.
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असन्त इव भाषन्ते चरन्त्यज्ञा इव प्रिये ।
पामरा इव दृश्यन्ते कुलयोग विशारदाः ॥७०॥
70. asanta iva bhāṣante carantyajñā iva priye ,
pāmarā iva dṛśyante kulayoga viśāradāḥ.
70. asantaḥ iva bhāṣante caranti ajñāḥ iva priye
pāmarāḥ iva dṛśyante kulayoga viśāradāḥ
70. priye kulayoga-viśāradāḥ asantaḥ iva bhāṣante
ajñāḥ iva caranti pāmarāḥ iva dṛśyante
70. O beloved, those who are skilled in the yoga of the lineage speak like wicked men, move about like the ignorant, and appear like base persons.
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जना यथावमन्यन्ते गच्चेयुर्नैव सङ्गतिम् ।
न किञ्चिदपि भाषन्ते तथा योगी प्रवर्त्तते ॥७१॥
71. janā yathāvamanyante gacceyurnaiva saṅgatim ,
na kiñcidapi bhāṣante tathā yogī pravarttate.
71. janāḥ yathā avamanyante gaccheyuḥ na eva saṅgatim
na kiñcit api bhāṣante tathā yogī pravartate
71. yathā janāḥ avamanyante saṅgatim na eva gaccheyuḥ
api kiñcit na bhāṣante tathā yogī pravartate
71. Just as people show disrespect and do not seek association at all, and do not speak even a little, so the yogi behaves.
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मुक्तोऽपि बालवत् क्रीडेत् कुलेशो जडवच्चरेत् ।
वदेदुन्मत्तवद्विद्वान् कुलयोगी महेश्वरि ॥७२॥
72. mukto'pi bālavat krīḍet kuleśo jaḍavaccaret ,
vadedunmattavadvidvān kulayogī maheśvari.
72. muktaḥ api bāla-vat krīḍet kula-īśaḥ jaḍa-vat
caret vadet unmatta-vat vidvān kula-yogī maheśvari
72. he maheśvari muktaḥ api kula-īśaḥ bāla-vat krīḍet
jaḍa-vat caret unmatta-vat vadet vidvān kula-yogī
72. O Maheśvarī, even though liberated, the master of the lineage plays like a child, moves about like a dullard, speaks like a madman, and acts as a wise practitioner of yoga.
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यथा हसति लोकोऽयं जुगुप्सति च कुत्सति ।
विलोक्य दूरतो याति तथा योगी प्रवर्त्तते ॥७३॥
73. yathā hasati loko'yaṁ jugupsati ca kutsati ,
vilokya dūrato yāti tathā yogī pravarttate.
73. yathā hasati lokaḥ ayam jugupsati ca kutsati
vilokya dūrataḥ yāti tathā yogī pravartate
73. yathā ayam lokaḥ hasati jugupsati ca kutsati
vilokya dūrataḥ yāti tathā yogī pravartate
73. Just as this world laughs, feels disgust, and disparages, seeing which he departs to a distance, so the yogi behaves.
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क्वचिच्चिष्टः क्वचिद्भ्रष्टः क्वचिद् भूतपिशाचवत् ।
नानावेशधरो योगी विचरेज्जगतीतले ॥७४॥
74. kvacicciṣṭaḥ kvacidbhraṣṭaḥ kvacid bhūtapiśācavat ,
nānāveśadharo yogī vicarejjagatītale.
74. kvacit ca iṣṭaḥ kvacit bhraṣṭaḥ kvacit bhūtapiśācavat
nānāveśadharaḥ yogī vicaret jagatītale
74. nānāveśadharaḥ yogī kvacid iṣṭaḥ kvacid bhraṣṭaḥ
kvacid bhūtapiśācavat jagatītale vicaret
74. Wearing various disguises, the yogi wanders across the surface of the earth, sometimes appearing refined, sometimes fallen, and sometimes like a ghost or a demon.
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योगी लोकोपकाराय भोगान् भुङ्क्ते न कांङ्क्षया ।
अनुगृह्णन् जनान् सर्वान् क्रीडेच्च पृथिवीतले ॥७५॥
75. yogī lokopakārāya bhogān bhuṅkte na kāṁṅkṣayā ,
anugṛhṇan janān sarvān krīḍecca pṛthivītale.
75. yogī lokopakārāya bhogān bhuṅkte na kāṅkṣayā
anugṛhṇan janān sarvān krīḍet ca pṛthivītale
75. yogī lokopakārāya na kāṅkṣayā bhogān bhuṅkte
sarvān janān anugṛhṇan pṛthivītale ca krīḍet
75. The yogi enjoys experiences not out of personal desire, but for the welfare of the world, and while bestowing grace upon all people, he sports upon the surface of the earth.
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सर्वशोषी यथा सूर्यः सवभोगी यथाऽनलः ।
योगी भुक्त्वाखिलान् भोगान् तथा पापैर्न लिप्यते ॥७६॥
76. sarvaśoṣī yathā sūryaḥ savabhogī yathā'nalaḥ ,
yogī bhuktvākhilān bhogān tathā pāpairna lipyate.
76. sarvaśoṣī yathā sūryaḥ sarvabhogi yathā analaḥ yogī
bhuktvā akhilān bhogān tathā pāpaiḥ na lipyate
76. yathā sarvaśoṣī sūryaḥ,
yathā ca sarvabhogī analaḥ,
tathā yogī akhilān bhogān bhuktvā pāpaiḥ na lipyate
76. Just as the sun dries up everything and fire consumes everything, so the yogi, even while experiencing all enjoyments, is not tainted by sins.
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सर्वस्पर्शी यथा वायुर्यथाकाशश्च सर्वगः ।
सर्वे यथा नदीस्नातास्तथा योगी सदा शुचिः ॥७७॥
77. sarvasparśī yathā vāyuryathākāśaśca sarvagaḥ ,
sarve yathā nadīsnātāstathā yogī sadā śuciḥ.
77. sarvasparśī yathā vāyuḥ yathā ākāśaḥ ca sarvagaḥ
sarve yathā nadīsnātāḥ tathā yogī sadā śuciḥ
77. yathā sarvasparśī vāyuḥ,
yathā ca ākāśaḥ sarvagaḥ,
yathā ca sarve nadīsnātāḥ,
tathā yogī sadā śuciḥ bhavati
77. Just as the wind touches everything, just as space pervades everywhere, and just as those who have bathed in a river are completely clean, so the yogi is always pure.
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यथा ग्रामगतं तोयं नदीयुक्तं भवेच्चुचि ।
तथा म्लेच्चगृहान्नादि योगिहस्तापीतं शुचि ॥७८॥
78. yathā grāmagataṁ toyaṁ nadīyuktaṁ bhaveccuci ,
tathā mleccagṛhānnādi yogihastāpītaṁ śuci.
78. yathā grāmagataṃ toyam nadī-yuktam bhavet śuci
tathā mleccha-gṛha-anna-ādi yogi-hasta-āpītam śuci
78. yathā grāmagataṃ toyaṃ nadī-yuktaṃ śuci bhavet,
tathā mleccha-gṛha-anna-ādi yogi-hasta-āpītaṃ śuci.
78. Just as water that has reached a village, once joined with a river, becomes pure, so too food and other things from the houses of outcasts, when drunk or received from the hand of a yogi, are pure.
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यथाऽऽचरन्ति देवेशि कुलज्ञानविशारदाः ।
तदेव विदुषां मान्यमात्मनो हितकाङ्क्षिणाम् ॥७९॥
79. yathā''caranti deveśi kulajñānaviśāradāḥ ,
tadeva viduṣāṁ mānyamātmano hitakāṅkṣiṇām.
79. yathā ācaranti deveśi kula-jñāna-viśāradāḥ
tat eva viduṣām mānyam ātmanaḥ hita-kāṅkṣiṇām
79. deveśi,
kula-jñāna-viśāradāḥ yathā ācaranti,
tat eva ātmanaḥ hita-kāṅkṣiṇām viduṣām mānyam.
79. O goddess (deveśi), exactly how those who are skilled in the knowledge of the lineage behave, that very conduct is considered honorable by wise men who desire their own welfare.
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यस्मिंश्चरन्ति योगीशाः सा मार्गः परमो मतः ।
यस्यामुदेति सूर्यो हि पूर्वाशा सा निगद्यते ॥८०॥
80. yasmiṁścaranti yogīśāḥ sā mārgaḥ paramo mataḥ ,
yasyāmudeti sūryo hi pūrvāśā sā nigadyate.
80. yasmin caranti yogīśāḥ saḥ mārgaḥ paramaḥ mataḥ
yasyām udeti sūryaḥ hi pūrvāśā sā nigadyate
80. yasmin yogīśāḥ caranti saḥ mārgaḥ paramaḥ mataḥ
hi yasyām sūryaḥ udeti sā pūrvāśā nigadyate
80. That path upon which the masters of yoga wander is considered the supreme path, just as that direction from which the sun rises is called the east.
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यत्र यत्र गजो याति तत्र मार्गो यथा भवेत् ।
कुलयोगी वरेद् यत्र स स मार्गः कुलेश्वरि ॥८१॥
81. yatra yatra gajo yāti tatra mārgo yathā bhavet ,
kulayogī vared yatra sa sa mārgaḥ kuleśvari.
81. yatra yatra gajaḥ yāti tatra mārgaḥ yathā bhavet
kula-yogī varet yatra saḥ saḥ mārgaḥ kuleśvari
81. yatra yatra gajaḥ yāti tatra yathā mārgaḥ bhavet yatra
kula-yogī varet saḥ saḥ mārgaḥ (bhavati) O kuleśvari
81. O mistress of the lineage (kuleśvari), wherever an elephant goes, a path is formed there; wherever the lineage yogi wanders, that very place is the path.
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नदीं वक्रामृजुं कर्त्तुं निरोद्धुं तत्प्रवाहकम् ।
स्वेच्चाविहारिणं शान्तं को वा वारयितुं क्षमः ॥८२॥
82. nadīṁ vakrāmṛjuṁ karttuṁ niroddhuṁ tatpravāhakam ,
sveccāvihāriṇaṁ śāntaṁ ko vā vārayituṁ kṣamaḥ.
82. nadīm vakrām ṛjum kartum niroddhum tat pravāhakam
sveccāvihāriṇam śāntam kaḥ vā vārayitum kṣamaḥ
82. vakrām nadīm ṛjum kartum tat-pravāhakam niroddhum
sveccā-vihāriṇam śāntam kaḥ vā vārayitum kṣamaḥ
82. Who indeed is able to turn a crooked river straight, to dam its current, or to restrain him who roams freely at will and is peaceful?
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यद्वन्मन्त्रबलोपेतः क्रीडनीयैर्न दृश्यते ।
तद्वन्न दृश्यते ज्ञानी क्रीडन्निन्द्रियपन्नगैः ॥८३॥
83. yadvanmantrabalopetaḥ krīḍanīyairna dṛśyate ,
tadvanna dṛśyate jñānī krīḍannindriyapannagaiḥ.
83. yadvat mantra-bala-upetaḥ krīḍanīyaiḥ na dṛśyate
tadvat na dṛśyate jñānī krīḍan indriya-pannagaiḥ
83. yadvat mantra-bala-upetaḥ krīḍanīyaiḥ na dṛśyate
tadvat indriya-pannagaiḥ krīḍan jñānī na dṛśyate
83. Just as someone endowed with the power of mantras is not seen by mere playthings, so the wise person, even while sporting with the serpents of the senses, is not perceived (by ordinary people).
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निवृत्तदुःखसन्तुष्टा निर्द्वन्द्वा गतमत्सराः ।
कुलज्ञानरताः शान्तास्त्वद्भक्तास्ते च कौलिकाः ॥८४॥
84. nivṛttaduḥkhasantuṣṭā nirdvandvā gatamatsarāḥ ,
kulajñānaratāḥ śāntāstvadbhaktāste ca kaulikāḥ.
84. nivṛttaduḥkhasantuṣṭā nirdvandvā gatamatsarāḥ
kulajñānaratāḥ śāntāḥ tvadbhaktāḥ te ca kaulikāḥ
84. te tvadbhaktāḥ nivṛttaduḥkhasantuṣṭāḥ nirdvandvāḥ
gatamatsarāḥ kulajñānaratāḥ śāntāḥ ca kaulikāḥ
84. O goddess, those who are your devotees, free from sorrow and fully content, beyond dualities, free from jealousy, devoted to the knowledge of the lineage, peaceful, are indeed the true kaulika practitioners.
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अमदक्रोधदम्भाशाहङ्काराः सत्यवादिनः ।
कौलिकेन्द्रा ह्यचपला ये नेन्द्रियवशानुगाः ॥८५॥
85. amadakrodhadambhāśāhaṅkārāḥ satyavādinaḥ ,
kaulikendrā hyacapalā ye nendriyavaśānugāḥ.
85. amadakrodhadambhāśāhaṅkārāḥ satyavādinaḥ
kaulikendrāḥ hi acapalāḥ ye na indriyavaśānugāḥ
85. hi ye amadakrodhadambhāśāhaṅkārāḥ satyavādinaḥ acapalāḥ na indriyavaśānugāḥ,
te kaulikendrāḥ
85. Indeed, those foremost lords of the kaulika path are free from intoxication, anger, deceit, desire, and ego, steadfast in truth, unwavering, and not subservient to the control of their senses.
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कीर्त्त्यमाने कुले येषां रोमाञ्चो गद्गदस्वरः ।
आनन्दाश्रु पतेद्देवि कथिताः कौलिकोत्तमाः ॥८६॥
86. kīrttyamāne kule yeṣāṁ romāñco gadgadasvaraḥ ,
ānandāśru pateddevi kathitāḥ kaulikottamāḥ.
86. kīrtyamāne kule yeṣām romāñcaḥ gadgadasvaraḥ
ānandāśru patet devi kathitāḥ kaulikottamāḥ
86. devi,
yeṣām kule kīrtyamāne romāñcaḥ gadgadasvaraḥ ānandāśru ca patet,
te kaulikottamāḥ kathitāḥ
86. O goddess, they in whose family lineage there arises horripilation, a faltering voice, and tears of joy upon the praise of the lineage are declared to be the foremost kaulika practitioners.
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सर्वधर्माधिको लोके कुलधर्मः शिवोदितः ।
इति ते निश्चितधियः प्रोक्तास्ते कौलिकोत्तमाः ॥८७॥
87. sarvadharmādhiko loke kuladharmaḥ śivoditaḥ ,
iti te niścitadhiyaḥ proktāste kaulikottamāḥ.
87. sarvadharmādhikaḥ loke kuladharmaḥ śivoditaḥ
iti te niścitadhiyaḥ proktāḥ te kaulikottamāḥ
87. loke kuladharmaḥ sarvadharmādhikaḥ śivoditaḥ
iti niścitadhiyaḥ te te kaulikottamāḥ proktāḥ
87. In this world, the lineage path (kuladharma) is superior to all other duties and has been taught by Shiva, and those who possess this firm conviction are declared to be the foremost kaulika practitioners.
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यो भवेत् कुलतत्त्वज्ञः कुलशास्त्रविशारदः ।
कुलार्चनरतः स स्यात् कौलिको नापरः प्रिये ॥८८॥
88. yo bhavet kulatattvajñaḥ kulaśāstraviśāradaḥ ,
kulārcanarataḥ sa syāt kauliko nāparaḥ priye.
88. yaḥ bhavet kula-tattva-jñaḥ kula-śāstra-viśāradaḥ
kula-arcana-rataḥ saḥ syāt kaulikaḥ na aparaḥ priye
88. priye yaḥ kula-tattva-jñaḥ kula-śāstra-viśāradaḥ kula-arcana-rataḥ bhavet saḥ kaulikaḥ syāt,
aparaḥ na.
88. O beloved, he who knows the truth of the lineage, who is well-versed in the scriptures of the lineage, and who is devoted to the worship of the lineage is indeed a kaulika practitioner, and no other.
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कुलभक्तान् कुलज्ञानान् कुलाचारकुलव्रतान् ।
प्रीतो भवति यो दृष्ट्वा कौलिकः स च मे प्रियः ॥८९॥
89. kulabhaktān kulajñānān kulācārakulavratān ,
prīto bhavati yo dṛṣṭvā kaulikaḥ sa ca me priyaḥ.
89. kula-bhaktān kula-jñānān kula-ācāra-kula-vratān
prītaḥ bhavati yaḥ dṛṣṭvā kaulikaḥ saḥ ca me priyaḥ
89. yaḥ kula-bhaktān kula-jñānān kula-ācāra-kula-vratān dṛṣṭvā prītaḥ bhavati,
saḥ kaulikaḥ ca me priyaḥ.
89. Seeing those who are devoted to the lineage, who know the lineage, and who follow the practices and vows of the lineage, he who becomes gladdened - that kaulika practitioner is dear to me.
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तत्त्वत्रयश्रीचरणमूलमन्त्रार्थतत्त्ववित् ।
देवतागुरुभक्ताश्च कौलिकः स्याच्च दीक्षया ॥९०॥
90. tattvatrayaśrīcaraṇamūlamantrārthatattvavit ,
devatāgurubhaktāśca kaulikaḥ syācca dīkṣayā.
90. tattvatrayaśrīcaraṇamūlamantrārthatattvavit
devatāgurubhaktāśca kaulikaḥ syācca dīkṣayā
90. tattvatrayaśrīcaraṇamūlamantrārthatattvavit
devatāgurubhaktāḥ ca dīkṣayā kaulikaḥ syāt ca
90. One who knows the truth of the three realities, the auspicious feet, and the meaning of the root mantra, who is devoted to the deities and the guru, and who has received initiation becomes a kaulika practitioner.
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दुर्लभं सर्वलोकेषु कुलाचार्यस्य दर्शनम् ।
सुपाकेनैव पुण्यानां लभ्यते नान्यथा प्रिये ॥९१॥
91. durlabhaṁ sarvalokeṣu kulācāryasya darśanam ,
supākenaiva puṇyānāṁ labhyate nānyathā priye.
91. durlabhaṃ sarvalokeṣu kulācāryasya darśanam
supākenaiva puṇyānāṃ labhyate nānyathā priye
91. sarvalokeṣu kulācāryasya darśanam durlabham puṇyānām supākena iva labhyate,
anyathā na,
priye
91. O beloved, the sight of a preceptor of the lineage is rare in all the worlds, obtained only through the ripening of good deeds, and not otherwise.
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संस्मृतः कीत्तीतो दृष्टो वन्दिनो भाषितोऽपि वा ।
पुनाति कुलधमीष्ठश्चाण्डालोऽपि यदृच्चया ॥९२॥
92. saṁsmṛtaḥ kīttīto dṛṣṭo vandino bhāṣito'pi vā ,
punāti kuladhamīṣṭhaścāṇḍālo'pi yadṛccayā.
92. saṃsmṛtaḥ kīrtito dṛṣṭo vandito bhāṣito api vā
punāti kuladharmīṣṭhaś caṇḍālaḥ api yadṛcchayā
92. saṃsmṛtaḥ kīrtito dṛṣṭo vandito bhāṣito api vā
yadṛcchayā kuladharmīṣṭhaś caṇḍālaḥ api punāti
92. Even a candāla, when he is established in the kuladharma, purifies simply by being remembered, praised, seen, saluted, or even spoken to by chance.
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सर्वज्ञो वापि मूर्खो वाप्युत्तमो वाऽधमोऽपि वा ।
यत्र देवि कुलज्ञानी तत्राहञ्च त्वया सह ॥९३॥
93. sarvajño vāpi mūrkho vāpyuttamo vā'dhamo'pi vā ,
yatra devi kulajñānī tatrāhañca tvayā saha.
93. sarvajñaḥ vā api mūrkhaḥ vā api uttamaḥ vā adhamaḥ
api vā yatra devi kulajñānī tatra aham ca tvayā saha
93. devi yatra sarvajñaḥ vā api mūrkhaḥ vā api uttamaḥ
vā adhamaḥ api vā kulajñānī tatra aham ca tvayā saha
93. O goddess, wherever there is a knower of the lineage, whether he be omniscient or foolish, noble or base, there am I, together with you.
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नाहं वसामि कैलासे न मेरौ न च मन्दिरे ।
कुलज्ञा यत्र तिष्ठन्ति तत्र तिष्ठामि भामिनि ॥९४॥
94. nāhaṁ vasāmi kailāse na merau na ca mandire ,
kulajñā yatra tiṣṭhanti tatra tiṣṭhāmi bhāmini.
94. na aham vasāmi kailāse na merau na ca mandire
kulajñā yatra tiṣṭhanti tatra tiṣṭhāmi bhāmini
94. bhāmini,
aham na kailāse vasāmi,
na merau,
na ca mandire; yatra kulajñā tiṣṭhanti,
tatra tiṣṭhāmi.
94. O beautiful woman, I do not dwell on Mount Kailāsa, nor on Mount Meru, nor in a temple. Wherever the knowers of the lineage reside, there I reside.
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सुदूरमपि गन्तव्यं यत्र माहेश्वरो जनः ।
द्रष्टव्यञ्च प्रयत्नेन तत्र सन्निहितो ह्यहम् ॥९५॥
95. sudūramapi gantavyaṁ yatra māheśvaro janaḥ ,
draṣṭavyañca prayatnena tatra sannihito hyaham.
95. su-dūram api gantavyam yatra māheśvaraḥ janaḥ
draṣṭavyañ ca prayatnena tatra sannihito hi aham
95. yatra māheśvaraḥ janaḥ (asti),
su-dūram api gantavyam,
ca prayatnena draṣṭavyam; tatra hi aham sannihitaḥ.
95. One should go even very far away, wherever there is a devotee of Shiva, and he should be sought out with effort, for indeed I am present right there.
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अतिदूरस्थितो वापि द्रष्टव्यः कुलदेशिकः ।
समीपे वर्त्तमानोऽपि न द्रष्टव्यः पशुः प्रिये ॥९६॥
96. atidūrasthito vāpi draṣṭavyaḥ kuladeśikaḥ ,
samīpe varttamāno'pi na draṣṭavyaḥ paśuḥ priye.
96. ati-dūra-sthito vā api draṣṭavyaḥ kula-deśikaḥ
samīpe vartamānaḥ api na draṣṭavyaḥ paśuḥ priye
96. priye ati-dūra-sthitaḥ vā api kula-deśikaḥ
draṣṭavyaḥ samīpe vartamānaḥ api paśuḥ na draṣṭavyaḥ
96. O beloved, a preceptor of the lineage should be seen even if he is situated far away, whereas an uninitiated person should not be seen even if he is nearby.
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कुलज्ञानी वसेद् यत्र स देशः पुण्यभाक् ततः ।
दर्शनादर्चनात्तस्य त्रिसप्तकुलमुद्धरेत् ॥९७॥
97. kulajñānī vased yatra sa deśaḥ puṇyabhāk tataḥ ,
darśanādarcanāttasya trisaptakulamuddharet.
97. kula-jñānī vased yatra sa deśaḥ puṇya-bhāk tataḥ
darśanāt arcanāt tasya tri-sapta-kulam uddharet
97. yatra kula-jñānī vaset tataḥ sa deśaḥ puṇya-bhāk
tasya darśanāt arcanāt tri-sapta-kulam uddharet
97. Where a knower of the lineage resides, that region is endowed with merit. Simply by seeing him and honoring him, one redeems twenty-one generations of his lineage.
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कुलज्ञानिनमालोक्य स्वसन्तानगृहे स्थितम् ।
शंसन्ति पितरस्तस्य यास्यामः परमां गतिम् ॥९८॥
98. kulajñāninamālokya svasantānagṛhe sthitam ,
śaṁsanti pitarastasya yāsyāmaḥ paramāṁ gatim.
98. kulajñāninam ālokya sva-santāna-gṛhe sthitam
śaṃsanti pitaras tasya yāsyāmaḥ paramāṃ gatim
98. kulajñāninam sva-santāna-gṛhe sthitam ālokya
tasya pitarah śaṃsanti yāsyāmaḥ paramāṃ gatim
98. Having seen a knower of the lineage residing within the home of his own family, his ancestors rejoice, saying, We shall attain the supreme state.
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समाश्वसन्ति पितरः सुवृष्टिमिव कर्षकाः ।
योऽस्मत्कुलेषु पुत्रो वा पौत्रो वा कौलिको भवेत् ॥९९॥
99. samāśvasanti pitaraḥ suvṛṣṭimiva karṣakāḥ ,
yo'smatkuleṣu putro vā pautro vā kauliko bhavet.
99. samāśvasanti pitaraḥ suvṛṣṭim iva karṣakāḥ yo
asmat-kuleṣu putro vā potro vā kauliko bhavet
99. pitaraḥ karṣakāḥ suvṛṣṭim iva samāśvasanti yah
asmat-kuleṣu putraḥ vā potraḥ vā kaulikaḥ bhavet
99. The ancestors find deep comfort, like farmers awaiting a heavy rain, whenever a son or a grandson in our lineage becomes a kaulika practitioner.
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स धन्यः खलु लोकेऽस्मिन् पुरुषः क्षीणकल्मषः ।
यत्समीपं समायान्ति कुलाचार्या मुदा प्रिये ॥१००॥
100. sa dhanyaḥ khalu loke'smin puruṣaḥ kṣīṇakalmaṣaḥ ,
yatsamīpaṁ samāyānti kulācāryā mudā priye.
100. saḥ dhanyaḥ khalu loke asmin puruṣaḥ kṣīṇakalmaṣaḥ
yat samīpam samāyānti kulācāryāḥ mudā priye
100. he priye saḥ puruṣaḥ kṣīṇakalmaṣaḥ dhanyaḥ khalu
loke asmin yat samīpam kulācāryāḥ samāyānti mudā
100. O beloved, truly that person whose sins are destroyed is blessed in this world, near whom the preceptors of the lineage joyfully come.
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कौलिकेन्द्रे समायाते कौलिकावसथं प्रति ।
समायान्ति मुदा देवि योगिन्यो योगिभिः सह ॥१०१॥
101. kaulikendre samāyāte kaulikāvasathaṁ prati ,
samāyānti mudā devi yoginyo yogibhiḥ saha.
101. kaulikendre samāyāte kaulikāvasatham prati
samāyānti mudā devi yoginyaḥ yogibhiḥ saha
101. he devi kaulikendre kaulikāvasatham prati
samāyāte yoginyaḥ yogibhiḥ saha mudā samāyānti
101. O goddess, when a chief kaulika practitioner arrives at the dwelling place of the kaulikas, female yoginis joyfully arrive along with yogis.
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प्रविश्य कुलयोगीन्द्रं भणन्ते पितृदेवताः ।
तस्मात् सम्पूजयेद्भक्त्या कुलज्ञानपरायणान् ॥१०२॥
102. praviśya kulayogīndraṁ bhaṇante pitṛdevatāḥ ,
tasmāt sampūjayedbhaktyā kulajñānaparāyaṇān.
102. praviśya kula-yogīndram bhaṇante pitṛ-devatāḥ
tasmāt sampūjayed bhaktyā kula-jñāna-parāyaṇān
102. pitṛ-devatāḥ kula-yogīndram praviśya bhaṇante
tasmāt kula-jñāna-parāyaṇān bhaktyā sampūjayet
102. Entering the presence of a chief kaulika practitioner, the ancestors and deities speak, and therefore one should devotedly worship those who are dedicated to the knowledge of the lineage.
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अभ्यर्चयित्वा त्वां देवि त्वद्भक्तान्नार्चयन्ति ये ।
पापिष्ठास्त्वत्प्रसादस्य भाजनं न भवन्ति ते ॥१०३॥
103. abhyarcayitvā tvāṁ devi tvadbhaktānnārcayanti ye ,
pāpiṣṭhāstvatprasādasya bhājanaṁ na bhavanti te.
103. abhyarcayitvā tvām devi tvat-bhaktān na arcayanti ye
pāpiṣṭhāḥ tvat-prasādasya bhājanaṃ na bhavanti te
103. devi ye tvām abhyarcayitvā tvat-bhaktān na arcayanti
te pāpiṣṭhāḥ tvat-prasādasya bhājanaṃ na bhavanti
103. O goddess, those sinful people who worship you but do not honor your devotees do not become eligible for your grace.
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नैवेद्यं पुरतो न्यस्तं दर्शनात् स्वीकृतं त्वया ।
रसान् भक्तस्य जिह्वाग्रादश्नामि कमलेक्षणे ॥१०४॥
104. naivedyaṁ purato nyastaṁ darśanāt svīkṛtaṁ tvayā ,
rasān bhaktasya jihvāgrādaśnāmi kamalekṣaṇe.
104. naivedyam puratas nyastam darśanāt svīkṛtam tvayā
rasān bhaktasya jihvāgrāt aśnāmi kamalekṣaṇe
104. kamalekṣaṇe purataḥ nyastam naivedyam tvayā
darśanāt svīkṛtam bhaktasya jihvāgrāt rasān aśnāmi
104. O lotus-eyed one, the food offering placed before you is accepted by you simply through being seen. I taste its flavors from the very tip of the tongue of my devotee.
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त्वद्भक्तपूजनाद्देवि पूजितोऽहं न संशयः ।
तस्मान्मम प्रियाकाङ्क्षी त्वद्भक्तानेव पूजयेत् ॥१०५॥
105. tvadbhaktapūjanāddevi pūjito'haṁ na saṁśayaḥ ,
tasmānmama priyākāṅkṣī tvadbhaktāneva pūjayet.
105. tvadbhaktapūjanāt devi pūjitaḥ aham na saṃśayaḥ
tasmāt mama priyākāṅkṣī tvadbhaktān eva pūjayet
105. devi tvatbhakta-pūjanāt aham pūjitaḥ (bhavāmi),
na saṃśayaḥ.
tasmāt mama priyākāṅkṣī tvatbhaktān eva pūjayet
105. O goddess, by worshipping your devotee, I am truly worshipped - of this there is no doubt. Therefore, one who desires my love should worship only your devotees.
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यत् कृतं कुलनिष्ठानां तद्देवानां कृतं भवेत् ।
सुराः कुलप्रियाः सर्वे तस्मात् कौलिकमर्चयेत् ॥१०६॥
106. yat kṛtaṁ kulaniṣṭhānāṁ taddevānāṁ kṛtaṁ bhavet ,
surāḥ kulapriyāḥ sarve tasmāt kaulikamarcayet.
106. yat kṛtam kulaniṣṭhānām tat devānām kṛtam bhavet
surāḥ kulapriyāḥ sarve tasmāt kaulikam arcayet
106. yat kulaniṣṭhānām kṛtam tat devānām kṛtam bhavet
sarve surāḥ kulapriyāḥ tasmāt kaulikam arcayet
106. Whatever is done for those who are steadfast in the lineage is thereby done for the gods. All the divine beings are fond of the lineage, and therefore one should worship the kaulika practitioner.
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न तुष्याम्यहमन्यत्र तथा भक्त्या सुपूजितः ।
कौलिकेन्द्रेऽचीते सम्यक् यथा तुष्यामि पार्वति ॥१०७॥
107. na tuṣyāmyahamanyatra tathā bhaktyā supūjitaḥ ,
kaulikendre'cīte samyak yathā tuṣyāmi pārvati.
107. na tuṣyāmi aham anyatra tathā bhaktyā supūjitaḥ
kaulikendre acīte samyak yathā tuṣyāmi pārvati
107. pārvati aham anyatra bhaktyā supūjitaḥ tathā na
tuṣyāmi yathā kaulikendre samyak acīte tuṣyāmi
107. I am not pleased elsewhere, even when thoroughly worshipped with devotion, in the exact way that I am pleased when the chief kaulika practitioner is properly honored, O Parvati.
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यत् फलं कौलिकेन्द्राणां पूजया लभते प्रिये ।
तत् फलं नाप्नुयात्तीर्थतपोदानमखव्रतैः ॥१०८॥
108. yat phalaṁ kaulikendrāṇāṁ pūjayā labhate priye ,
tat phalaṁ nāpnuyāttīrthatapodānamakhavrataiḥ.
108. yat phalaṃ kaulikendrāṇām pūjayā labhate priye tat
phalaṃ na āpnuyāt tīrtha-tapa-dāna-makhavrataiḥ
108. priye kaulikendrāṇām pūjayā yat phalaṃ labhate tat
phalaṃ tīrtha-tapa-dāna-makhavrataiḥ na āpnuyāt
108. O beloved, the fruit that one attains by worshipping the chief kaulika practitioners cannot be obtained through sacred water places, spiritual practices, charity, ritual sacrifices, or vows.
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दत्तमिष्टं हुतं तप्तं पूजितं जप्तमम्बिके ।
कौलिकस्य भवेद्वयर्थं कुलज्ञं योऽवमानयेत् ॥१०९॥
109. dattamiṣṭaṁ hutaṁ taptaṁ pūjitaṁ japtamambike ,
kaulikasya bhavedvayarthaṁ kulajñaṁ yo'vamānayet.
109. dattam iṣṭam hutam taptam pūjitam japtam ambikā
kaulikasya bhavet vyartham kula-jñam yaḥ avamānayet
109. ambike yaḥ kula-jñam avamānayet kaulikasya dattam
iṣṭam hutam taptam pūjitam japtam vyartham bhavet
109. O mother Ambika, whatever charity, ritual worship, fire offering, spiritual practice, veneration, or mantra recitation has been performed becomes entirely in vain for anyone who disrespected a knower of the lineage.
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श्मशानं तद् गृहं देवि स पापी श्वपचाधमः ।
यः प्रविश्य कुलं धर्म कुलाचारं न वेत्ति चेत् ॥११०॥
110. śmaśānaṁ tad gṛhaṁ devi sa pāpī śvapacādhamaḥ ,
yaḥ praviśya kulaṁ dharma kulācāraṁ na vetti cet.
110. śmaśānaṃ tat gṛhaṃ devi sa pāpī śvapacādhamaḥ
yaḥ praviśiya kulaṃ dharma kulācāraṃ na vetti cet
110. devi,
yaḥ kulaṃ praviśya dharmaṃ kulācāraṃ na vetti cet,
tat gṛhaṃ śmaśānaṃ,
saḥ pāpī śvapacādhamaḥ
110. O goddess, that house is a cremation ground, and that sinner is the lowest of outcasts, who enters the lineage gathering but does not understand the sacred duty and the practices of the lineage.
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कुलनिष्ठान् परित्यज्य यच्चान्यस्मै प्रदीयते ।
तद्दानं निष्फलं देवि दाता च नरकं व्रजेत् ॥१११॥
111. kulaniṣṭhān parityajya yaccānyasmai pradīyate ,
taddānaṁ niṣphalaṁ devi dātā ca narakaṁ vrajet.
111. kulanisṭhān parityajya ca anyasmai pradīyate
tat dānam niṣphalam devi dātā ca narakam vrajet
111. devi,
kulaniṣṭhān parityajya ca anyasmai yat pradīyate,
tat dānaṃ niṣphalaṃ,
dātā ca narakaṃ vrajet
111. O goddess, whatever charity is given to someone else while abandoning those who are steadfast in the lineage becomes entirely in vain, and the giver goes to hell.
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भिन्नभाण्डे जलं यद्वत् शिलायामुप्तबीजवत् ।
भस्मनीव हुतं हव्यं तद्वद्दानमकौलिके ॥११२॥
112. bhinnabhāṇḍe jalaṁ yadvat śilāyāmuptabījavat ,
bhasmanīva hutaṁ havyaṁ tadvaddānamakaulike.
112. bhinna-bhāṇḍe jalam yadvat śilāyām upta-bījavat
bhasmani iva hutam havyam tatvat dānam akaulike
112. yadvat bhinna-bhāṇḍe jalam śilāyām upta-bījavat
bhasmani iva hutam havyam tadvad dānam akaulike
112. Just like water in a broken vessel, seed sown upon a rock, or an oblation poured into ashes, charity given to one who is not a kaulika is entirely in vain.
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यथाशक्त्या तु यत् किञ्चिद् यो दद्यात् कुलयोगिने ।
विशेषतिथिषु प्रीत्या तत्फलं नैव वर्ण्यते ॥११३॥
113. yathāśaktyā tu yat kiñcid yo dadyāt kulayogine ,
viśeṣatithiṣu prītyā tatphalaṁ naiva varṇyate.
113. yathāśaktyā tu yat kiñcid yaḥ dadāt kula-yogine
viśeṣa-tithiṣu prītyā tat-phalam na eva varṇyate
113. tu yaḥ yathāśaktyā kiñcit yat prītyā viśeṣa-tithiṣu
kula-yogine dadāti tat-phalam na eva varṇyate
113. Whatever little someone gives with devotion according to their ability to a yoga practitioner of the lineage on special lunar days - the fruit of that gift is truly indescribable.
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यो देवि स्वयमाहूय कुलज्ञानान् शुभे दिने ।
अभ्यर्च्य देवताबुद्ध्या गन्धपुष्पाक्षतादिभिः ॥११४॥
114. yo devi svayamāhūya kulajñānān śubhe dine ,
abhyarcya devatābuddhyā gandhapuṣpākṣatādibhiḥ.
114. yaḥ devi svayam āhūya kulajñānān śubhe dine
abhyarcya devatābuddhyā gandhapuṣpākṣatādibhiḥ
114. devi yaḥ śubhe dine svayam āhūya kulajñānān
devatābuddhyā gandhapuṣpākṣatādibhiḥ abhyarcya
114. O goddess, whoever personally invites knowers of the lineage on an auspicious day and honors them with the mindset that they are divine beings, using fragrant substances, flowers, rice grains, and other offerings -
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मादिभिः पञ्चमुद्राभिः सद्भक्त्या परितोषयेत् ।
तेषु तुष्टेष्वहं तुष्टस्तुष्टाः स्युः सर्वदेवताः ॥११५॥
115. mādibhiḥ pañcamudrābhiḥ sadbhaktyā paritoṣayet ,
teṣu tuṣṭeṣvahaṁ tuṣṭastuṣṭāḥ syuḥ sarvadevatāḥ.
115. mādibhiḥ pañcamudrābhiḥ sadbhaktyā paritoṣayet
teṣu tuṣṭeṣu ahaṃ tuṣṭaḥ tuṣṭāḥ syuḥ sarvadevatāḥ
115. mādibhiḥ pañcamudrābhiḥ sadbhaktyā paritoṣayet teṣu tuṣṭeṣu ahaṃ tuṣṭaḥ (syām),
sarvadevatāḥ tuṣṭāḥ syuḥ
115. (and) satisfies them with true devotion using the five mudrās, beginning with that (mālā) - when they are pleased, I am pleased, and all the divine beings are pleased.
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भगिनीं वा सुतां भार्यां यो दद्यात् कुलयोगिने ।
मधुमत्ताय देवेशि तस्य पुण्यं न गण्यते ॥११६॥
116. bhaginīṁ vā sutāṁ bhāryāṁ yo dadyāt kulayogine ,
madhumattāya deveśi tasya puṇyaṁ na gaṇyate.
116. bhaginīṃ vā sutāṃ bhāryāṃ yaḥ dadyāt kulayogine
madhumattāya deveśi tasya puṇyaṃ na gaṇyate
116. deveśi yaḥ bhaginīṃ vā sutāṃ bhāryāṃ kulayogine
madhumattāya dadyāt tasya puṇyaṃ na gaṇyate
116. O goddess (deveśi), whatever merit one accumulates gives no result if he gives his sister, daughter, or wife to a kula-yogi who is intoxicated with madhu.
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अनिखातविनिक्षिप्तमप्रयत्नेन वद्धीतम् ।
परलोकस्य पाथेयं वीरचक्रेऽपीतं मधु ॥११७॥
117. anikhātavinikṣiptamaprayatnena vaddhītam ,
paralokasya pātheyaṁ vīracakre'pītaṁ madhu.
117. anikhātavinikṣiptam aprayatnena vardhitam
paralokasya pātheyam vīracakre api ītam madhu
117. anikhātavinikṣiptam aprayatnena vardhitam
vīracakre api ītam madhu paralokasya pātheyam
117. Wine (madhu) drunk in the assembly of heroes (vīracakra) - which is hidden without being buried, acquired without effort, and produced spontaneously - serves as provision (pātheya) for the other world.
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पापाचारसमायुक्तं सर्वलोकबहिष्कृतम् ।
जायते हि कुलद्रव्यं कुलयोगीश्वरापीतम् ॥११८॥
118. pāpācārasamāyuktaṁ sarvalokabahiṣkṛtam ,
jāyate hi kuladravyaṁ kulayogīśvarāpītam.
118. pāpācāra-samāyuktaṃ sarva-loka-bahiṣkṛtam
jāyate hi kula-dravyaṃ kula-yogīśvara-apītam
118. sarva-loka-bahiṣkṛtam pāpācāra-samāyuktam
kula-yogīśvara-apītam hi kula-dravyam jāyate
118. Even the family wealth, outcast by all people and associated with sinful conduct, indeed becomes sanctified when consumed by the supreme kula-yogi.
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यस्मिन् देशे वसेत् वीरः कुलपूजारतः प्रिये ।
सोऽपि देशो भवेत् पूतः किं पुनस्तत्पुरस्थिताः ॥११९॥
119. yasmin deśe vaset vīraḥ kulapūjārataḥ priye ,
so'pi deśo bhavet pūtaḥ kiṁ punastatpurasthitāḥ.
119. yasmin deśe vaset vīraḥ kula-pūjā-rataḥ priye saḥ
api deśaḥ bhavet pūtaḥ kiṃ punaḥ tat-pura-sthitāḥ
119. priye yasmin deśe kula-pūjā-rataḥ vīraḥ vaset saḥ
api deśaḥ pūtaḥ bhavet kim punaḥ tat-pura-sthitāḥ
119. O dear one, whichever land a hero devoted to kula worship dwells in, even that land becomes purified - what then of those who reside in that very city?
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कौलिकेन्द्रे सकृद्भुक्ते पुण्यं कोटिगुणं भवेत् ।
किं पुनर्बहुभिर्भुक्तैस्तत् पुण्यं नैव गण्यते ॥१२०॥
120. kaulikendre sakṛdbhukte puṇyaṁ koṭiguṇaṁ bhavet ,
kiṁ punarbahubhirbhuktaistat puṇyaṁ naiva gaṇyate.
120. kaulikendre sakṛt bhukte puṇyaṃ koṭiguṇaṃ bhavet kiṃ
punar bahubhiḥ bhuktaiḥ tat puṇyam na eva gaṇyate
120. sakṛt kaulikendre bhukte puṇyaṃ koṭiguṇaṃ bhavet kiṃ
punaḥ bahubhiḥ bhuktaiḥ tat puṇyam na eva gaṇyate
120. When a supreme practitioner of the lineage (kaulika) partakes of a meal even once, the merit becomes a millionfold. What need is there to speak of many partaking - that merit truly cannot be counted.
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तस्मात् सर्वप्रयत्नेन सर्वावस्थासु सर्वदा ।
कुलधर्मरतो भूयात् कुलज्ञानिनमर्चयेत् ॥१२१॥
121. tasmāt sarvaprayatnena sarvāvasthāsu sarvadā ,
kuladharmarato bhūyāt kulajñāninamarcayet.
121. tasmāt sarva-prayatnena sarva-avasthāsu sarvadā
kula-dharma-rataḥ bhūyāt kula-jñāninam arcayet
121. tasmāt sarva-prayatnena sarva-avasthāsu sarvadā
kula-dharma-rataḥ bhūyāt kula-jñāninam arcayet
121. Therefore, with all effort, in all conditions, and at all times, one should be devoted to the lineage dharma (kula-dharma) and honor him who possesses knowledge of the lineage.
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ज्ञानिनोऽज्ञानिनो वापि यावत् देहस्य धारणा ।
तावद्वर्णाश्रमाचारः कर्त्तव्यः कर्ममुक्तये ॥१२२॥
122. jñānino'jñānino vāpi yāvat dehasya dhāraṇā ,
tāvadvarṇāśramācāraḥ karttavyaḥ karmamuktaye.
122. jñāninaḥ ajñāninaḥ vā api yāvat dehasya dhāraṇā
tāvat varṇa-āśrama-ācāraḥ kartavyaḥ karma-muktaye
122. yāvat dehasya dhāraṇā vā api jñāninaḥ ajñāninaḥ
tāvat karma-muktaye varṇa-āśrama-ācāraḥ kartavyaḥ
122. As long as the body is sustained, whether one is wise or ignorant, the conduct pertaining to social class and the stages of life must be practiced for the sake of liberation from karma.
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कर्मणोन्मूलितेऽज्ञाने ज्ञानेन शिवतां व्रजेत् ।
शिवे तेनैव मुक्तिः स्यादतः कर्म समाचरेत् ॥१२३॥
123. karmaṇonmūlite'jñāne jñānena śivatāṁ vrajet ,
śive tenaiva muktiḥ syādataḥ karma samācaret.
123. karmaṇā unmūlite ajñāne jñānena śivatām vrajet
śive tena eva muktiḥ syāt ataḥ karma samācaret
123. karmaṇā ajñāne unmūlite jñānena śivatām vrajet
tena eva śive muktiḥ syāt ataḥ karma samācaret
123. When ignorance is uprooted by action, one attains the state of Shiva through knowledge. Liberation itself rests in Shiva through that, therefore one should practice action.
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कुर्यादनिन्द्यकर्माणि नित्यकर्माणि वा चरेत् ।
कर्ममुक्तः सुखाकाङ्क्षी कर्मनिष्ठः सुखं व्रजेत् ॥१२४॥
124. kuryādanindyakarmāṇi nityakarmāṇi vā caret ,
karmamuktaḥ sukhākāṅkṣī karmaniṣṭhaḥ sukhaṁ vrajet.
124. kuryāt anindya-karmāṇi nitya-karmāṇi vā caret
karma-muktaḥ sukha-ākāṅkṣī karma-niṣṭhaḥ sukham vrajet
124. anindya-karmāṇi kuryāt nitya-karmāṇi vā caret
karma-niṣṭhaḥ karma-muktaḥ sukha-ākāṅkṣī sukham vrajet
124. One should perform blameless actions or else practice daily rituals. Established in action, one who is free from the bondage of karma and desires happiness will attain happiness.
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सर्वकर्माणि संत्यक्तुं न शक्यं देहधारिणा ।
त्यजेत् कर्मफलं यो वा स त्यागीत्यभिधीयते ॥१२५॥
125. sarvakarmāṇi saṁtyaktuṁ na śakyaṁ dehadhāriṇā ,
tyajet karmaphalaṁ yo vā sa tyāgītyabhidhīyate.
125. sarva-karmāṇi saṃtyaktum na śakyam deha-dhāriṇā
tyajet karma-phalam yaḥ vā saḥ tyāgī abhidhīyate
125. deha-dhāriṇā sarva-karmāṇi saṃtyaktum na śakyam
yaḥ vā karma-phalam tyajet saḥ tyāgī abhidhīyate
125. It is impossible for one who bears a physical body to abandon all actions. However, whoever abandons the fruit of action, he is called a renunciant (tyāgī).
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स्वकार्येषु प्रवर्त्तन्ते करणानीति चिन्तयेत् ।
अहम्भावमपास्यैव यः कुर्यात् स न लिप्यते ॥१२६॥
126. svakāryeṣu pravarttante karaṇānīti cintayet ,
ahambhāvamapāsyaiva yaḥ kuryāt sa na lipyate.
126. svakāryeṣu pravartante karaṇāni iti cintayet
ahambhāvam apāsya eva yaḥ kuryāt sa na lipyate
126. karaṇāni svakāryeṣu pravartante iti cintayet
yaḥ ahambhāvam apāsya eva kuryāt sa na lipyate
126. One should reflect that the senses merely engage in their own functions, and whoever acts while discarding the sense of ego is not tainted.
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क्रियमाणानि कर्माणि ज्ञानप्राप्तेरनन्तरम् ।
न च स्पृशन्ति तत्त्वज्ञं जलं पद्मदलं यथा ॥१२७॥
127. kriyamāṇāni karmāṇi jñānaprāpteranantaram ,
na ca spṛśanti tattvajñaṁ jalaṁ padmadalaṁ yathā.
127. kriyamāṇāni karmāṇi jñānaprāpteḥ anantaram na
ca spṛśanti tattvajñam jalaṃ padmadalam yathā
127. jñānaprāpteḥ anantaram kriyamāṇāni karmāṇi
tattvajñam na ca spṛśanti jalaṃ padmadalaṃ yathā
127. Actions performed after the attainment of knowledge do not touch the knower of truth, just as water does not touch the lotus leaf.
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तन्निष्ठस्य च कर्माणि पुण्यापुण्यानि संक्षयम् ।
प्रयान्ति नैव लिप्यन्ते क्रियमाणानि वा पुनः ॥१२८॥
128. tanniṣṭhasya ca karmāṇi puṇyāpuṇyāni saṁkṣayam ,
prayānti naiva lipyante kriyamāṇāni vā punaḥ.
128. tanniṣṭhasya ca karmāṇi puṇyāpuṇyāni saṃkṣayam
prayānti na eva lipyante kriyamāṇāni vā punaḥ
128. ca tanniṣṭhasya puṇyāpuṇyāni karmāṇi saṃkṣayaṃ
prayānti kriyamāṇāni vā punaḥ na eva lipyante
128. Furthermore, the good and bad karma of one who is established in that state completely dissolves, and those actions, whether performed or not, never taint him again.
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उत्पन्नसहजानन्दतत्त्वज्ञानरतः प्रिये ।
संत्यक्तसर्वसङ्कल्पः स विद्वान् कर्म सन्त्यजेत् ॥१२९॥
129. utpannasahajānandatattvajñānarataḥ priye ,
saṁtyaktasarvasaṅkalpaḥ sa vidvān karma santyajet.
129. utpannasahajānandatattvajñānarataḥ priye
saṃtyaktasarvasaṅkalpaḥ sa vidvān karma santyajet
129. priye,
utpannasahajānandatattvajñānarataḥ saṃtyaktasarvasaṅkalpaḥ saḥ vidvān karma santyajet
129. O dear one, that wise person who is engrossed in the knowledge of the reality of innate bliss, and who has abandoned all desires, should renounce action.
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वृथैव यैः परित्यक्तं कर्मकाण्डमपण्डितैः ।
पाषण्डाः पण्डितम्मन्यास्ते यान्ति नरकं प्रिये ॥१३०॥
130. vṛthaiva yaiḥ parityaktaṁ karmakāṇḍamapaṇḍitaiḥ ,
pāṣaṇḍāḥ paṇḍitammanyāste yānti narakaṁ priye.
130. vṛthā eva yaiḥ parityaktam karmakāṇḍam apaṇḍitaiḥ
pāṣāṇḍāḥ paṇḍitamanyāḥ te yānti narakam priye
130. priye yaiḥ apaṇḍitaiḥ vṛthā eva karmakāṇḍam
parityaktam te paṇḍitamanyāḥ pāṣāṇḍāḥ narakam yānti
130. O dear one, those fools who arrogantly consider themselves learned and vainly abandon the ritual section of scripture go to hell.
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फलं प्राप्य यथा वृक्षः पुष्पं त्यजति निस्पृहः ।
तत्त्वं प्राप्य तथा योगी त्यजेत् कर्मपरिग्रहम् ॥१३१॥
131. phalaṁ prāpya yathā vṛkṣaḥ puṣpaṁ tyajati nispṛhaḥ ,
tattvaṁ prāpya tathā yogī tyajet karmaparigraham.
131. phalam prāpya yathā vṛkṣaḥ puṣpam tyajati nispṛhaḥ
tattvam prāpya tathā yogī tyajet karmaparigraham
131. yathā nispṛhaḥ vṛkṣaḥ phalam prāpya puṣpam tyajati
tathā tattvam prāpya yogī karmaparigraham tyajet
131. Just as a tree, once it attains its fruit, casts off the flower without desire, so too the yogi, having attained the supreme reality, should renounce all attachment to action.
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अश्वमेधायुतेनापि ब्रह्महत्यायुतेन च ।
पुण्यपापैर्न लिप्यन्ते येषां ब्रह्म हृदि स्थितम् ॥१३२॥
132. aśvamedhāyutenāpi brahmahatyāyutena ca ,
puṇyapāpairna lipyante yeṣāṁ brahma hṛdi sthitam.
132. aśvamedhāyutenāpi brahmahatyāyutena ca
puṇyapāpair na lipyante yeṣāṃ brahma hṛdi sthitam
132. yeṣāṃ brahma hṛdi sthitam,
aśvamedhāyutena api brahmahatyāyutena ca puṇyapāpaiḥ na lipyante.
132. Those in whose heart the absolute (brahman) resides are not tainted by merit or sin, even by tens of thousands of horse sacrifices or tens of thousands of murders of brahmins.
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पृथिव्यां यानि कर्माणि जिह्वोपस्थनिमित्ततः ।
जिह्वोपस्थपरित्यागी कर्मणा किं करिष्यति ॥१३३॥
133. pṛthivyāṁ yāni karmāṇi jihvopasthanimittataḥ ,
jihvopasthaparityāgī karmaṇā kiṁ kariṣyati.
133. pṛthivyāṃ yāni karmāṇi jihvopasthanimittataḥ
jihvopasthaparityāgī karmaṇaḥ kiṃ kariṣyati
133. pṛthivyāṃ yāni karmāṇi jihvopasthanimittataḥ,
jihvopasthaparityāgī karmaṇaḥ kiṃ kariṣyati?
133. Whatever actions exist on earth are prompted by the tongue and the genitals. One who has abandoned the cravings of the tongue and the genitals, what will he do with action?
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इति ते कथितं किञ्चित् योगं योगीशलक्षणम् ।
समासेन कुलेशानि किं भूयः श्रोतुमिच्चसि ॥१३४॥
134. iti te kathitaṁ kiñcit yogaṁ yogīśalakṣaṇam ,
samāsena kuleśāni kiṁ bhūyaḥ śrotumiccasi.
134. iti te kathitaṃ kiñcit yogaṃ yogīśalakṣaṇam
samāsena kuleśāni kiṃ bhūyaḥ śrotum icchasi
134. kuleśāni iti te samāsena kiñcit yogīśalakṣaṇaṃ yogaṃ kathitaṃ,
bhūyaḥ kiṃ śrotum icchasi
134. O mistress of the lineage, thus has yoga, characterized by the nature of the lords of yoga, been briefly explained to you. What more do you wish to hear?
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