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Spandakarika
स्वरूपस्पन्द
यस्योन्मेषनिमेषाभ्यां जगतः प्रलयोदयौ ।
तं शक्तिचक्रविभवप्रभवं शङ्करं स्तुमः ॥१॥
यत्र स्थितमिदं सर्वं कार्यं यस्माच्च निर्गतम् ।
तस्यानावृतरूपत्वान्न निरोधोऽस्ति कुत्रचित् ॥२॥
जाग्रदादिविभेदेऽपि तदभिन्ने प्रसर्पति ।
निवर्तते निजान्नैव स्वभावादुपलब्धृतः ॥३॥
अहं सुखी च दुःखी च रक्तश्चेत्यादिसंविदः ।
सुखाद्यवस्थानुस्यूते वर्तन्तेऽन्यत्र ताः स्फुटम् ॥४॥
न दुःखं न सुखं यत्र न ग्राह्यं ग्राहकं न च ।
न चास्ति मूढभावोऽपि तदस्ति परमार्थतः ॥५॥
यतः करणवर्गोऽयं विमूढोऽमूढवत्स्वयम् ।
सहान्तरेण चक्रेण प्रवृत्तिस्थितिसंहृतीः ॥६॥
लभते तत्प्रयत्नेन परीक्ष्यं तत्त्वमादरात् ।
यतः स्वतन्त्रता तस्य सर्वत्रेयमकृत्रिमा ॥७॥
न हीच्छानोदनस्यायं प्रेरकत्वेन वर्तते ।
अपि त्वात्मबलस्पर्शात्पुरुषस्तत्समो भवेत् ॥८॥
निजाशुद्ध्यासमर्थस्य कर्तव्येष्वभिलाषिणः ।
यदा क्षोभः प्रलीयेत तदा स्यात्परमं पदम् ॥९॥
तदास्याकृत्रिमो धर्मो ज्ञत्वकर्तृत्वलक्षणः ।
यतस्तदेप्सितं सर्वं जानाति च करोति च ॥१०॥
तमधिष्ठातृभावेन स्वभावमवलोकयन् ।
स्मयमान इवास्ते यस्तस्येयं कुसृतिः कुतः ॥११॥
नाभावो भाव्यतामेति न च तत्रास्त्यमूढता ।
यतोऽभियोगसंस्पर्शात्तदासीदिति निश्चयः ॥१२॥
अतस्तत्कृत्रिमं ज्ञेयं सौषुप्तपदवत्सदा ।
न त्वेवं स्मर्यमाणत्वं तत्तत्त्वं प्रतिपद्यते ॥१३॥
अवस्थायुगलं चात्र कार्यकर्तृत्वशब्दितम् ।
कार्यता क्षयिणी तत्र कर्तृत्वं पुनरक्षयम् ॥१४॥
कार्योन्मुखः प्रयत्नो यः केवलं सोऽत्र लुप्यते ।
तस्मिँल्लुप्ते विलुप्तोऽस्मीत्यबुधः प्रतिपद्यते ॥१५॥
न तु योऽन्तर्मुखो भावः सर्वज्ञत्वगुणास्पदम् ।
तस्य लोपः कदाचित्स्यादन्यस्यानुपलम्भनात् ॥१६॥
तस्योपलब्धिः सततं त्रिपदाव्यभिचारिणी ।
नित्यं स्यात्सुप्रबुद्धस्य तदाद्यन्ते परस्य तु ॥१७॥
ज्ञानज्ञेयस्वरूपिण्या शक्त्या परमया युतः ।
पदद्वये विभुर्भाति तदन्यत्र तु चिन्मयः ॥१८॥
गुणादिस्पन्दनिष्यन्दाः सामान्यस्पन्दसंश्रयात् ।
लब्धात्मलाभाः सततं स्युर्ज्ञस्यापरिपन्थिनः ॥१९॥
अप्रबुद्धधियस्त्वेते स्वस्थितिस्थगनोद्यताः ।
पातयन्ति दुरुत्तारे घोरे संसारवर्त्मनि ॥२०॥
अतः सततमुद्युक्तः स्पन्दतत्त्वविविक्तये ।
जाग्रदेव निजं भावमचिरेणाधिगच्छति ॥२१॥
अतिक्रुद्धः प्रहृष्टो वा किं करोमीति वा मृशन् ।
धावन्वा यत्पदं गच्छेत्तत्र स्पन्दः प्रतिष्ठितः ॥२२॥
यामवस्थां समालम्ब्य यदयं मम वक्ष्यति ।
तदवश्यं करिष्येऽहमिति सङ्कल्प्य तिष्ठति ॥२३॥
तामाश्रित्योर्ध्वमार्गेण चन्द्रसूर्यावुभावपि ।
सौषुम्नेऽध्वन्यस्तमितो हित्वा ब्रह्माण्डगोचरम् ॥२४॥
तदा तस्मिन्महाव्योम्नि प्रलीनशशिभास्करे ।
सौषुप्तपदवन्मूढः प्रबुद्धः स्यादनावृतः ॥२५॥
सहजविद्योदय
तदाक्रम्य बलं मन्त्राः सर्वज्ञबलशालिनः ।
प्रवर्तन्तेऽधिकाराय करणानीव देहिनाम् ॥१॥
तत्रैव सम्प्रलीयन्ते शान्तरूपा निरञ्जनाः ।
सहाराधकचित्तेन तेनैते शिवधर्मिणः ॥२॥
यस्मात्सर्वमयो जीवः सर्वभावसमुद्भवात्।
तत्संवेदनरूपेण तादात्म्यप्रतिपत्तितः॥३॥
तस्माच्छब्दार्थचिन्तासु न सावस्था न या शिवः ।
भोक्तैव भोग्यभावेन सदा सर्वत्र संस्थितः ॥४॥
इति वा यस्य संवित्तिः क्रीडात्वेनाखिलं जगत् ।
स पश्यन्सततं युक्तो जीवन्मुक्तो न संशयः ॥५॥
अयमेवोदयस्तस्य ध्येयस्य ध्यायिचेतसि ।
तदात्मतासमापत्तिरिच्छतः साधकस्य या ॥६॥
इयमेवामृतप्राप्तिरयमेवात्मनो ग्रहः ।
इयं निर्वाणदीक्षा च शिवसद्भावदायिनी ॥७॥
विभूतिस्पन्द
यथेच्छाभ्यर्थितो धाता जाग्रतोऽर्थान् हृदि स्थितान् ।
सोमसूर्योदयं कृत्वा सम्पादयति देहिनः ॥१॥
तथा स्वप्नेऽप्यभीष्टार्थान्प्रणयस्यानतिक्रमात् ।
नित्यं स्फुटतरं मध्ये स्थितोऽवश्यं प्रकाशयेत् ॥२॥
अन्यथा तु स्वतन्त्रा स्यात्सृष्टिस्तद्धर्मकत्वतः ।
सततं लौकिकस्येव जाग्रत्स्वप्नपदद्वये ॥३॥
यथा ह्यर्थोऽस्फुटो दृष्टः सावधानोऽपि चेतसि ।
भूयः स्फुटतरो भाति स्वबलोद्योगभावितः ॥४॥
तथा यत्परमार्थेन येन यत्र यथा स्थितम् ।
तत्तथा बलमाक्रम्य न चिरात्सम्प्रवर्तते ॥५॥
दुर्बलोऽपि तदाक्रम्य यतः कार्ये प्रवर्तते ।
आच्छादयेद्बुभुक्षां च तथा योऽतिबुभुक्षितः ॥६॥
अनेनाधिष्ठिते देहे यथा सर्वज्ञतादयः ।
तथा स्वात्मन्यधिष्ठानात्सर्वत्रैवं भविष्यति ॥७॥
ग्लानिर्विलुण्ठिका देहे तस्याश्चाज्ञानतः सृतिः ।
तदुन्मेषविलुप्तं चेत्कुतः सा स्यादहेतुका ॥८॥
एकचिन्ताप्रसक्तस्य यतः स्यादपरोदयः ।
उन्मेषः स तु विज्ञेयः स्वयं तमुपलक्षयेत् ॥९॥
अतो विन्दुरतो नादो रूपमस्मादतो रसः ।
प्रवर्तन्तेऽचिरेणैव क्षोभकत्वेन देहिनः ॥१०॥
दिदृक्षयेव सर्वार्थान्यदा व्याप्यावतिष्ठते ।
तदा किं बहुनोक्तेन स्वयमेवावभोत्स्यते ॥११॥
प्रबुद्धः सर्वदा तिष्ठेज्ज्ञानेनालोक्य गोचरम् ।
एकत्रारोपयेत्सर्वं ततोऽन्येन न पीड्यते ॥१२॥
शब्दराशिसमुत्थस्य शक्तिवर्गस्य भोग्यताम् ।
कलाविलुप्तविभवो गतः सन्स पशुः स्मृतः ॥१३॥
परामृतरसापायस्तस्य यः प्रत्ययोद्भवः ।
तेनास्वतन्त्रतामेति स च तन्मात्रगोचरः ॥१४॥
स्वरूपावरणे चास्य शक्तयः सततोत्थिताः ।
यतः शब्दानुवेधेन न विना प्रत्ययोद्भवः ॥१५॥
सेयं क्रियात्मिका शक्तिः शिवस्य पशुवर्तिनी ।
बन्धयित्री स्वमार्गस्था ज्ञाता सिद्ध्युपपादिका ॥१६॥
तन्मात्रोदयरूपेण मनोऽहम्बुद्धिवर्तिना ।
पुर्यष्टकेन संरुद्धस्तदुत्थं प्रत्ययोद्भवम् ॥१७॥
भुङ्क्ते परवशो भोगं तद्भावात्संसरेदतः ।
संसृतिप्रलयस्यास्य कारणं सम्प्रचक्ष्महे ॥१८॥
यदा त्वेकत्र संरूढस्तदा तस्य लयोदयौ ।
नियच्छन्भोक्तृतामेति ततश्चक्रेश्वरो भवेत् ॥१९॥
अगाधसंशयाम्भोधिसमुत्तरणतारिणीम् ।
वन्दे विचित्रार्थपदां चित्रां तां गुरुभारतीम् ॥१॥
लब्ध्वाप्यलभ्यमेतज्ज्ञानधनं हृद्गुहान्तकृतनिहितेः ।
वसुगुप्तवच्छिवाय हि भवति सदा सर्वलोकस्य ॥२॥
by Vasugupta
Verses on Divine Creative Vibration.
The Spandakarika along with the Shiva Sutras, are the most important Tantric texts in the tradition of Kashmir Shaivism. Spanda means divine pulsation, vibration, is the spontaneous and recurrent pulsation of the Absolute. The Karikas or verses are brought to public attention by Kallata (9th century), the disciple of Vasugupta. The commentary has three sections: Svarupa-Spanda (essential nature of Spanda), Sahaja-Vidya (knowledge of Shiva Consciousness), and Vibhuti-Spanda (supernormal powers). The Sanskrit commentary on the verses was written by Ksemaraja (10-11th century).
Svarūpaspanda
(Spanda as one's own nature)
Yasyonmeṣanimeṣābhyāṁ jagataḥ pralayodayau |
Taṁ śakticakravibhavaprabhavaṁ śaṅkaraṁ stumaḥ ||1||
We praise Shankara who is the source of the glorious group of powers, and by whose opening and shutting of His eyes there is dissolution and emergence of the world.
yatra sthitamidaṁ sarvaṁ kāryaṁ yasmācca nirgatam |
tasyānāvṛtarūpatvānna nirodho'sti kutracit ||2||
Since He has an unveiled nature, in whom all this universe rests and from whom all come, there is no obstruction to Him anywhere.
jāgradādivibhede'pi tadabhinne prasarpati |
nivartate nijānnaiva svabhāvādupalabdhṛtaḥ ||3||
The principle of Spanda remains the same in the variety of states like wakefulness and so on, continues to flow and does not deviate from its own essential nature as the Perceiver.
ahaṁ sukhī ca duḥkhī ca raktaścetyādisaṁvidaḥ |
sukhādyavasthānusyūte vartante'nyatra tāḥ sphuṭam ||4||
I am happy, I am unhappy, I am attached: these cognitions remain obviously in another subtle body in whom happiness and other cognitions are strung together like pearls in a necklace.
na duḥkhaṁ na sukhaṁ yatra na grāhyaṁ grāhakaṁ na ca |
na cāsti mūḍhabhāvo'pi tadasti paramārthataḥ ||5||
Wherein there is neither pain nor pleasure, nor object nor subject, wherein the state of insentience does not even exist. That is the Highest Principle (Spanda).
yataḥ karaṇavargo'yaṁ vimūḍho'mūḍhavatsvayam |
sahāntareṇa cakreṇa pravṛttisthitisaṁhṛtīḥ ||6||
labhate tatprayatnena parīkṣyaṁ tattvamādarāt |
yataḥ svatantratā tasya sarvatreyamakṛtrimā ||7||
That Principle (Spanda) should be explored with great care and respect, by which this group of senses, though insentient, acts as if it were sentient by itself, and together with the inner circle of Shaktis of the senses, goes towards objects, takes pleasure in their maintenance, and withdraws unto itself, because this natural freedom of It exists everywhere.
na hīcchānodanasyāyaṁ prerakatvena vartate |
api tvātmabalasparśātpuruṣastatsamo bhavet ||8||
This corporeal soul cannot drive the goad of desire. But by coming into contact with the Power of the Self, he becomes equal to that Principle.
nijāśuddhyāsamarthasya kartavyeṣvabhilāṣiṇaḥ |
yadā kṣobhaḥ pralīyeta tadā syātparamaṁ padam ||9||
When the agitation of this corporeal soul who is incapacitated by his own impurity and is attached to actions, disappears, then the Supreme State appears.
tadāsyākṛtrimo dharmo jñatvakartṛtvalakṣaṇaḥ |
yatastadepsitaṁ sarvaṁ jānāti ca karoti ca ||10||
Then shines his innate nature characterized by knowledge and activity, by which he then knows and does all that is desired by him.
tamadhiṣṭhātṛbhāvena svabhāvamavalokayan |
smayamāna ivāste yastasyeyaṁ kusṛtiḥ kutaḥ ||11||
How can this degraded path of life and death to be his, while seeing the essential nature (or Spanda) that presides over the beings and matter?
nābhāvo bhāvyatāmeti na ca tatrāstyamūḍhatā |
yato'bhiyogasaṁsparśāttadāsīditi niścayaḥ ||12||
Non-existence (Void) cannot be an object of contemplation nor it be told there is no stupefaction in that state, because the person who has just emerged from that state declares that the experience of stupefaction really exist.
atastatkṛtrimaṁ jñeyaṁ sauṣuptapadavatsadā |
na tvevaṁ smaryamāṇatvaṁ tattattvaṁ pratipadyate ||13||
For this reason, that Non-existence is always like the state of deep sleep. However, that Principle of Spanda is not attained as the state of recollection.
avasthāyugalaṁ cātra kāryakartṛtvaśabditam |
kāryatā kṣayiṇī tatra kartṛtvaṁ punarakṣayam ||14||
It is said that there are two states in the Spanda Principle: the state of deed and the state of doer. Of those, the state of deed is perishable and the doer is imperishable.
kāryonmukhaḥ prayatno yaḥ kevalaṁ so'tra lupyate |
tasmim̐llupte vilupto'smītyabudhaḥ pratipadyate ||15||
Only the effort directed towards the object disappears, which makes the fool think, “I have disappeared”.
na tu yo'ntarmukho bhāvaḥ sarvajñatvaguṇāspadam |
tasya lopaḥ kadācitsyādanyasyānupalambhanāt ||16||
There can never be the disappearance of that inner nature which is the abode of the attribute of omniscience in the event of the non-perception of the object (Subject is Shiva and never disappears).
tasyopalabdhiḥ satataṁ tripadāvyabhicāriṇī |
nityaṁ syātsuprabuddhasya tadādyante parasya tu ||17||
For the fully enlightened, the perception of the Supreme Self is continuous in all three States of consciousness, but for the partially enlightened is present only at the beginning and the end of each state.
jñānajñeyasvarūpiṇyā śaktyā paramayā yutaḥ |
padadvaye vibhurbhāti tadanyatra tu cinmayaḥ ||18||
The all-pervading Lord (Shiva), united with the Supreme Power (Shakti) in the form of knowledge (Jñana) and knowable (Jñeya), appears in the two states of waking and dream as knowledge and objects of knowledge, and in the others only as consciousness.
guṇādispandaniṣyandāḥ sāmānyaspandasaṁśrayāt |
labdhātmalābhāḥ satataṁ syurjñasyāparipanthinaḥ ||19||
The particular emanations of Spanda which begin with the Gunas and which acquire their existence by resorting to generic Spanda can never stand in the way of the one who has realized his essential nature.
aprabuddhadhiyastvete svasthitisthaganodyatāḥ |
pātayanti duruttāre ghore saṁsāravartmani ||20||
These Gunas however, intent on veiling their real nature push the people of unawakened intellect into the terrible ocean of transmigratory existence from which it is difficult to get out.
ataḥ satatamudyuktaḥ spandatattvaviviktaye |
jāgradeva nijaṁ bhāvamacireṇādhigacchati ||21||
Therefore, he who is constantly prepared for discerning the principle of Spanda attains his own essential nature quickly, even in wakefulness.
atikruddhaḥ prahṛṣṭo vā kiṁ karomīti vā mṛśan |
dhāvanvā yatpadaṁ gacchettatra spandaḥ pratiṣṭhitaḥ ||22||
The Spanda is firmly established in a person who is in the state when he is very angry, filled with joy, reflecting what to do or running for life.
yāmavasthāṁ samālambya yadayaṁ mama vakṣyati |
tadavaśyaṁ kariṣye'hamiti saṅkalpya tiṣṭhati ||23||
Having taken hold of that Supreme State of Spanda, the enlightened Yogi remains firm with the resolution: "Whatever this Self will tell me, that I will do, certainly"
tāmāśrityordhvamārgeṇa candrasūryāvubhāvapi |
sauṣumne'dhvanyastamito hitvā brahmāṇḍagocaram ||24||
Taking shelter in the Supreme State of Spanda the Moon (Apana, the in-breath) and the Sun (Prana, the out-breath) go up their path, dissolve during their ascent in Susumna Nadi and later abandon the realm of Brahmanda (in the crown of the head).
tadā tasminmahāvyomni pralīnaśaśibhāskare |
sauṣuptapadavanmūḍhaḥ prabuddhaḥ syādanāvṛtaḥ ||25||
Then, Apana and Prana breaths get reabsorbed in that Great Ether of Universal Consciousness. To the partially awakened one, that condition is like the state of deep sleep, and thus he remains stupefied. However, a Yogi who is not covered by the darkness of ignorance remains enlightened and abides in that condition.
Sahajavidyodaya
(The emergence of natural knowledge)
tadākramya balaṁ mantrāḥ sarvajñabalaśālinaḥ |
pravartante'dhikārāya karaṇānīva dehinām ||1||
Resorting to the power of Spanda Tattva, the divinities, Mantra and sacred formulae, full of the omniscient power, proceed to carry out the assigned functions of the limited embodied souls.
tatraiva sampralīyante śāntarūpā nirañjanāḥ |
sahārādhakacittena tenaite śivadharmiṇaḥ ||2||
These deities, who have accomplished their duties, cease to exist and get dissolved together with the mind of their devotees in that very Spanda Principle. Therefore these deities are of the nature of Shiva.
yasmātsarvamayo jīvaḥ sarvabhāvasamudbhavāt |
tatsaṁvedanarūpeṇa tādātmyapratipattitaḥ ||3||
Since the individual Self is identical with the whole universe, inasmuch as all living entities arise from Him and because He possesses knowledge of all, He has the perception of identity with all beings.
tasmācchabdārthacintāsu na sāvasthā na yā śivaḥ |
bhoktaiva bhogyabhāvena sadā sarvatra saṁsthitaḥ ||4||
There is no state which is not Shiva, either in word, object or thought. The Experiencer, always and everywhere, abides in the objects experienced.
iti vā yasya saṁvittiḥ krīḍātvenākhilaṁ jagat |
sa paśyansatataṁ yukto jīvanmukto na saṁśayaḥ ||5||
Or he, who has this realization, being perpetually united with the divine, sees the entire world as divine play of the Self identical with Shiva and is liberated while living in the body; there is no doubt about it.
ayamevodayastasya dhyeyasya dhyāyicetasi |
tadātmatāsamāpattiricchataḥ sādhakasya yā ||6||
Only this is the manifestation of the object of meditation in the mind of the meditator that the aspirant with resolute will has the realization of his identity with that object of meditation.
iyamevāmṛtaprāptirayamevātmano grahaḥ |
iyaṁ nirvāṇadīkṣā ca śivasadbhāvadāyinī ||7||
Only this is attainment of the nectar of immortality. Only this is realization of the Self. And this alone is the initiation of liberation leading to the real state of Shiva.
Vibhūtispanda
(Supernatural powers originating from Divine Vibration)
yathecchābhyarthito dhātā jāgrato'rthān hṛdi sthitān |
somasūryodayaṁ kṛtvā sampādayati dehinaḥ ||1||
As the sustainer of this universe (Shiva), when entreated, fulfills all desires and objects abiding in the heart of embodied yogi, who is awake after causing the rise of the moon and the sun.
tathā svapne'pyabhīṣṭārthānpraṇayasyānatikramāt |
nityaṁ sphuṭataraṁ madhye sthito'vaśyaṁ prakāśayet ||2||
He appears in the dream in the central channel (Susumna Nadi) and manifests distinctly the desired objects to the Yogi who never desists from his entreaty.
anyathā tu svatantrā syātsṛṣṭistaddharmakatvataḥ |
satataṁ laukikasyeva jāgratsvapnapadadvaye ||3||
The Divine Creative Power by its nature is always free to act as in the case of the common people, during the two states of wakefulness and dream.
yathā hyartho'sphuṭo dṛṣṭaḥ sāvadhāno'pi cetasi |
bhūyaḥ sphuṭataro bhāti svabalodyogabhāvitaḥ ||4||
Certainly an object, although receiving the attention of the mind very carefully, first is perceived indistinctly and then appears more clearly, when observed with the strenuous exercise of one's own power.
tathā yatparamārthena yena yatra yathā sthitam |
tattathā balamākramya na cirātsampravartate ||5||
Having acquired the power of Spanda, that thing, whatever it may be, existing in actuality in any form, place, time, and state, becomes immediately manifest in that way to the Yogi.
durbalo'pi tadākramya yataḥ kārye pravartate |
ācchādayedbubhukṣāṁ ca tathā yo'tibubhukṣitaḥ ||6||
Even a feeble person, by resorting to the power of Spanda, succeeds in doing what has to be done. Similarly a very hungry man overcomes his hunger.
anenādhiṣṭhite dehe yathā sarvajñatādayaḥ |
tathā svātmanyadhiṣṭhānātsarvatraivaṁ bhaviṣyati ||7||
As Spanda pervades the body and soul, the Yogi thus immersed in Spanda has divine omniscience and omnipotence.
glānirviluṇṭhikā dehe tasyāścājñānataḥ sṛtiḥ |
tadunmeṣaviluptaṁ cetkutaḥ sā syādahetukā ||8||
Just as a plunderer carries away the valuables of the house, even so depression saps away the vitality of the body. This depression comes from ignorance. If that ignorance disappears by Unmesha (unmeṣa – the unfolding of consciousness), how can that depression exist in the absence of its cause?
ekacintāprasaktasya yataḥ syādaparodayaḥ |
unmeṣaḥ sa tu vijñeyaḥ svayaṁ tamupalakṣayet ||9||
That should be known as Unmesha whence the rise of another thought takes place in the mind of a person who is already engaged in one thought, one should experience it introspectively by himself.
ato vindurato nādo rūpamasmādato rasaḥ |
pravartante'cireṇaiva kṣobhakatvena dehinaḥ ||10||
From this Unmesha, supernormal light (Vindu), supernormal sound (Nada), supernormal form (Rupa) and supernormal taste (Rasa) soon appear to an embodied soul as a disturbing factor in the full realization of the Spanda Principle.
didṛkṣayeva sarvārthānyadā vyāpyāvatiṣṭhate |
tadā kiṁ bahunoktena svayamevāvabhotsyate ||11||
When a Yogi sees unity of the Divine Vibration in diversity of the universe of objects, then what is the use of saying much? He will experience the splendor of that vision by himself!
prabuddhaḥ sarvadā tiṣṭhejjñānenālokya gocaram |
ekatrāropayetsarvaṁ tato'nyena na pīḍyate ||12||
Observing all that is within the range of one's own perception by knowledge, one should always remain awake and put all in one place, i.e. to see in all the Divine Vibration. Consequently, he is never troubled by another.
śabdarāśisamutthasya śaktivargasya bhogyatām |
kalāviluptavibhavo gataḥ sansa paśuḥ smṛtaḥ ||13||
He who has his glory deprived by Kala (the Time) becomes a victim of the group of Powers arising from the multitude of words, and thus he is known as the bound one (Pashu).
parāmṛtarasāpāyastasya yaḥ pratyayodbhavaḥ |
tenāsvatantratāmeti sa ca tanmātragocaraḥ ||14||
The rise, in the bound soul, of all sorts of ideas marks the disappearance of the Bliss of Supreme Immortality. On account of this, he loses his independence. That rise of ideas has its sphere of influence in the subtle features of all things.
svarūpāvaraṇe cāsya śaktayaḥ satatotthitāḥ |
yataḥ śabdānuvedhena na vinā pratyayodbhavaḥ ||15||
Brahmi and other Powers (the powers presiding over the Vargas or groups of letters) are ever in readiness to conceal real nature of this limited being, for without the association of words, ideas cannot arise.
seyaṁ kriyātmikā śaktiḥ śivasya paśuvartinī |
bandhayitrī svamārgasthā jñātā siddhyupapādikā ||16||
That afore-mentioned operative Power of Shiva existing in the bound soul is a source of bondage. However, when Shakti is realized as residing in him as the way toward one's own Self, produces the achievement of liberation.
tanmātrodayarūpeṇa mano'hambuddhivartinā |
puryaṣṭakena saṁruddhastadutthaṁ pratyayodbhavam ||17||
bhuṅkte paravaśo bhogaṁ tadbhāvātsaṁsaredataḥ |
saṁsṛtipralayasyāsya kāraṇaṁ sampracakṣmahe ||18||
Completely besieged by Puryaṣṭaka (City of Eight an epithet for the subtle body) which arises from the five Tanmatras (subtle elements) and resides in mind, ego and intellect, the limited being (Pashu) experiences the rise of ideas derived from that (Puryaṣṭaka), along with the pleasure and pain coming from those very ideas. He transmigrates due to the continuance of the Puryaṣṭaka. Therefore, we proceed to explain the cause of this dissolution of transmigration.
yadā tvekatra saṁrūḍhastadā tasya layodayau |
niyacchanbhoktṛtāmeti tataścakreśvaro bhavet ||19||
When, however, one is firmly rooted in that Supreme Spanda Principle, then bringing the emergence and dissolution of Puryaṣṭaka entirely under his control, he becomes the real enjoyer and thenceforth he also becomes the Lord of the group of Powers (Shaktis).
Epilogue
agādhasaṁśayāmbhodhisamuttaraṇatāriṇīm |
vande vicitrārthapadāṁ citrāṁ tāṁ gurubhāratīm ||1||
I pay homage to that wonderful speech of my Guru which is like a boat for crossing the fathomless ocean of doubt and is full of words which yield wonderful meaning.
labdhvāpyalabhyametajjñānadhanaṁ hṛdguhāntakṛtanihiteḥ |
vasuguptavacchivāya hi bhavati sadā sarvalokasya ||2||
Besides, having obtained this treasure of knowledge, which is difficult to attain, together with the act of preserving it well inside the cave of the heart, is doubtless for the good of the whole world, just as it was for the good of Vasugupta.
