अथ तन्त्रानुसारेण षट् छक्रदि क्रमोद्वतह्उच्यते परमानन्दनिर्वाहप्रथमाङ्कुरह् । ०॥
atha tantrānusāreṇa ṣaṭ chakradi kramodvatahucyate paramānandanirvāhaprathamāṅkurah | 0||
I am now talking about the first budding shoot (of the yoga plant), about the emergence of complete Brahman realization, as can be brought about according to the tantra by means of the six chakras, etc., in their own natural order.
मेरोर्बाह्यप्रदेशे शशि मिहिरसिरे सव्यदक्षे निषण्णेमध्ये नादि सुषुंनात्रितयगुणमयि चन्द्रसूर्यग ्निरूपाधत्तूरस्मेरपुष्पग्रथिततमवपुः कन्दमद्यच्छि रह्स्तावज्राख्या मेढ्रदेशा च्छिरसि परिगता मद्यमेऽस ्या ज्वलन्ति ॥१॥
merorbāhyapradeśe śaśi mihirasire savyadakṣe niṣaṇṇemadhye nādi suṣuṃnātritayaguṇamayi candrasūryaga ्nirūpādhattūrasmerapuṣpagrathitatamavapuḥ kandamadyacchi rahstāvajrākhyā meḍhradeśā cchirasi parigatā madyame'sa ्yā jvalanti ||1||
Spatially outside the Meru, arranged clockwise and counterclockwise, are the two Shiras: Shashi and Mihira. The Nadi Sushumna, which essentially consists of the threefold Guna, runs in the middle. In expression she is moon, sun and fire; its system - comparable to a row of blossoming dhustura flowers - extends from the kanda center to the head, and the luminous vajra running within it extends from the medhra to the head
तन्मध्ये चित्रिणी सा प्रणवविलासिता योगिनां योगगम्या लृततन्तृपमेया सकलसरसिजान् मेरुमध्यान्तरस् थान् । भित्वा देदीप्यते तद् ग्रंथनरचनया शुद्धबोधस्वरूपातन्मध्ये ब्रह्मनाडी हरमुखकुहारादादुदेवान्तसंस्था ॥२॥
tanmadhye citriṇī sā praṇavavilāsitā yogināṃ yogagamyā lṛtatantṛpameyā sakalasarasijān merumadhyāntaras thān | bhitvā dedīpyate tad graṃthanaracanayā śuddhabodhasvarūpātanmadhye brahmanāḍī haramukhakuhārādādudevāntasaṃsthā ||2||
The Chitrini runs within it, it shines with the splendor of Pranava and is accessible to yogis through yoga. It (Chitrini) is fine like a spider's thread, it penetrates all the lotuses housed in the spine and is pure knowledge. She (Chitrini) is beautiful because of these (lotuses) lined up on her. Inside the (Chitrini) runs the Brahma-Nadi, it extends from the mouth of Hara to beyond the place where the Adiveda rules.
विद्युन्माला विलासा मनिमनासि लसत्तन्तुरूप सुसूक्ष्माशुद्ध ज्ञानप्रबोधा सकलसुखमयी शुद्धबोधस्वभावा । ब्रह्मद्वारं तदास्ये प्रविलसति सुधाधारगम्यप्रदेशंग्रन्थिस्थानं तदेतत्वदनमिति सुषुम्णाख्यनद्या लपन्ति ॥३॥
vidyunmālā vilāsā manimanāsi lasattanturūpa susūkṣmāśuddha jñānaprabodhā sakalasukhamayī śuddhabodhasvabhāvā | brahmadvāraṃ tadāsye pravilasati sudhādhāragamyapradeśaṃgranthisthānaṃ tadetatvadanamiti suṣumṇākhyanadyā lapanti ||3||
She is beautiful like a chain of lightning, delicate like a (lotus) fiber, and shines in the spirit of the wise. She is extremely subtle, is the awakener of pure knowledge; is the embodiment of all delights, whose true nature is pure awareness. The Brahma-Dvara shines at its mouth. This place is the entrance to the ambrosia-sprayed sphere and is called the node or the mouth of Sushumna.
अथाधारपद्मं सुषुंन्मास्यलग्नंध्वजाधो गुदोर्ध्दं चतुःशोणपत्रं । अधोवक्त्रमुद्यत्सुवर्णाभव्र्णैह्वकरादिसान्तैर् युतं वेदवर्णैः ॥४॥
athādhārapadmaṃ suṣuṃnmāsyalagnaṃdhvajādho gudordhdaṃ catuḥśoṇapatraṃ | adhovaktramudyatsuvarṇābhavrṇaihvakarādisāntair yutaṃ vedavarṇaiḥ ||4||
Now we come to the Adhara Lotus. Attached to the Sushumna entrance, it lies below the genitals and above the anus. It has four crimson leaves. Its flower head (mouth) hangs downwards. On the petals it has the four shimmering gold letters Va to Sa.
अमुष्मिन् धरायश्चतुष्कोणचक्रंसमुद्भासि शूलाष्टकैरावृतं । लसत् पीतावर्णं तदित्कोमलान्ड़ेतदक्ड़े समाप्ते धरायाः स्वबीजं ॥५॥
amuṣmin dharāyaścatuṣkoṇacakraṃsamudbhāsi śūlāṣṭakairāvṛtaṃ | lasat pītāvarṇaṃ taditkomalānड़्etadakड़्e samāpte dharāyāḥ svabījaṃ ||5||
In this (lotus) lies the square sphere (chakra) for Prithivi, it is surrounded by 8 shining spears. It is bright yellow and as beautiful as lightning; the same also applies to the Dhara-Bija located within it.
चुतुर्बाहुभूषं गजेन्द्राधिरूढंतदङ्के नवीनार्कतुल्यप्रकाशः.शिशुः सृष्ट्कारी लसद्वेदबाहुर्मुखांम्मोजलक्ष्मिश्चतुर्भागभेदः. ॥६॥
cuturbāhubhūṣaṃ gajendrādhirūḍhaṃtadaṅke navīnārkatulyaprakāśaḥ.śiśuḥ sṛṣṭkārī lasadvedabāhurmukhāṃmmojalakṣmiścaturbhāgabhedaḥ. ||6||
Adorned with four arms and mounted on the royal elephant, He carries in his lap, radiant as the dawn, the Creator child; it has four luminous arms and its wealth is a four-faced lotus face.
वसेदत्र देवी च डाकिन्यभिख्यालसव्दे बाहूज्ज्वला रक्तनेत्रा । समानोदितानेकसूय् र्यप्रकाशाबहन्ती सदा शुद्धबुद्धेः ॥७॥
vasedatra devī ca ḍākinyabhikhyālasavde bāhūjjvalā raktanetrā | samānoditānekasūy ryaprakāśābahantī sadā śuddhabuddheḥ ||7||
Here resides the Devi called Dakini; her four arms shine with beauty and her eyes sparkle red. It shines like the splendor of many suns rising at the same time. She is considered the bearer of the revelation of eternally pure insight.
वज्राख्या वक्त्रदेशे विलसति सततं कर्णिकाम मध्यसंस्थांकोणं तत् त्रैपुराख्यं तडिदिव विलसत्कोमलं कामरुपम् । कन्दर्पो नाम वयुर्निवसति सततं तस्य मध्ये समन्तात्जीवेशो बंन्धुजीवप्रकरमभिहसन् कोटिसूर्य प्रकाशः ॥८॥
vajrākhyā vaktradeśe vilasati satataṃ karṇikāma madhyasaṃsthāṃkoṇaṃ tat traipurākhyaṃ taḍidiva vilasatkomalaṃ kāma | kandarpo nāma vayurnivasati satataṃ tasya madhye samantātjīveśo baṃndhujīvaprakaramabhihasan koṭisūrya prakāśaḥ ||8||
Close to the opening of the Nadi called Vajra and in the pericarp (of the Adhara lotus) the magnificently bright and lightning-like triangle, the lovely Kamarupa, shines incessantly, it is also known as Traipura. There there is always and everywhere the Vayu called Kandarupa, he is of a darker red than the Bandhujiva flower, he is the lord of the creatures and shines like ten million suns.
तन्मध्ये लिन्गरूपी द्रुतकनककलाकोमलः पश्चिमास्योज्ञान ध्यानप्रकाशः प्रथमकिसलयाकाररूपः स्वयंभुः । विद्युत पूर्णन्दुबिम्ब प्रकरकरचयस्निग्धसन्तानहासीकाशीवासी विलासी विलसति सरिदावत्र्तरूपप्रकारः ॥९॥
tanmadhye lingarūpī drutakanakakalākomalaḥ paścimāsyojñāna dhyānaprakāśaḥ prathamakisalayākārarūpaḥ svayaṃbhuḥ | vidyuta pūrṇandubimba prakarakaracayasnigdhasantānahāsīkāśīvāsī vilāsī vilasati saridāvatrtarūpaprakāraḥ ||9||
Inside (the triangle) is the Svayambhu in his Linga form, he is beautiful like molten gold and has his head hanging down. Through knowledge and meditation it is revealed; it has the shape and color of a fresh leaf. Its beauty is enchanting, like the cool rays of lightning, like the rays of the cold full moon light. The Deva, who reigns here as happily as in Kashi, takes on a whirlpool shape.
तस्योर्ध्वे विसतन्तु सोदरलसत् सूक्ष्मा जगन्मोहिनिब्रह्मदारमुखं मुखेन मधुरं संछादयन्ति स्वयं । शड़खावत्र्तनिभा नवीनचचपलामाला विलासास्पदासुप्तासर्पसमा शिवोपरि लसत्सार्ध्दत्रिवृत्ता कृतिः ॥१०॥
tasyordhve visatantu sodaralasat sūkṣmā jaganmohinibrahmadāramukhaṃ mukhena madhuraṃ saṃchādayanti svayaṃ | śaड़khāvatrtanibhā navīnacacapalāmālā vilāsāspadāsuptāsarpasamā śivopari lasatsārdhdatrivṛttā kṛtiḥ ||10||
The sleeping Kundalini shines above him, she is fine like a lotus stem fiber. She is considered to be the one who confuses the world; she peacefully and tamely covers the mouth of the Brahma-Dvara with her mouth. Like the spiral of a conch shell, its luminous and serpentine body winds three and a half times around the Shiva, and its radiance is as violent as the dazzling flash of fresh, powerful lightning.
कूजंन्ती कुलकुण्दली च मधुरं मत्तालिमाला स्फुटंवाचः कोमलकाव्यबंन्दरचनाभेदातिभेदक्रमैः । श्वासोच्छ्वासविभञ्जनेन जगतां जीवो यया धार्य तेसा मूलाम्बुज गह्वरे विलसति प्रोहामदीप्तावलिः ॥११॥
kūjaṃntī kulakuṇdalī ca madhuraṃ mattalimālā sphuṭaṃvācaḥ komalakāvyabaṃndaracanābhedātibhedakramaiḥ | śvāsocchvāsavibhañjanena jagatāṃ jīvo yayā dhārya tesā mūlāmbuja gahvare vilasati prohāmadīptāvaliḥ ||11||
Their sweet whispering whispers sound like the indefinable hum of a love-drunk swarm of bees. In Sanskrit, Prakrit and the other languages it produces melodious poetry, bandha and all other works in prose or verse form, in stages or otherwise. It keeps all beings in the world alive by breathing in and out and shines in the cave of the root (mula) lotus like a chain of sparkling lights.
तन्मध्ये परमा कलातिकुशला सूक्ष्मातिसूक्ष्मा परानित्यानद परंपरातिविगलत् पीयूषधाराधरा । ब्रह्माण्डादिकटाहमेव सकलं यदू भासया भासतेसेयं श्री परमेश्वरी विजयते नित्यप्रभोधोदया ॥ १२॥
tanmadhye paramā kalātikuśalā sūkṣmātisūkṣmā parānityānada paraṃparātivigalat pīyūṣadhārādharā | brahmāṇḍādikaṭāhameva sakalaṃ yadū bhāsayā bhāsateseyaṃ śrī parameśvarī vijayate nityaprabhodhodayā || 12||
Within him reigns the predominant Para, the Shri Parameshvari, the Awakener of Eternal Wisdom. She is considered the Almighty Kala, she shows amazing creative skill and is subtler than the subtlest. It represents the container for the stream of ambrosia that flows continuously from Eternal Bliss. Their radiance illuminates this entire universe and this giant cauldron.
ध्यात्वैतन्मूल चक्रान्तरविवरलसत्कोटिसूर्यप्रकाशांवाचामीशो नरेन्द्रः स भवति सहसा सर्वविद्याविनोदी । आरोग्यं तस्य नित्यं निरवधि च महानन्दचित्तान्तरात्मावाक्यैः काव्यप्रबन्धैः सकलसुरगुरून् सेवते शुद्धशीलः. ॥१३॥
dhyātvaitanmūla cakrāntaravivaralasatkoṭisūryaprakāśāṃvācāmīśo narendraḥ sa bhavati sahasā sarvavidyāvinodī | ārogyaṃ tasya nityaṃ niravadhi ca mahānandacittāntarātmāvākyaiḥ kāvyaprabandhaiḥ sakalasuragurūn sevate śuddhaśīlaḥ. ||13||
When a person contemplates in this way what shines within the Mula Chakra with ten million times the sun's brilliance, he becomes a master of languages, a royal person and adept in all sciences. He frees himself forever from all sickness, and his innermost spiritual soul rejoices in exceeding joy. Without a flaw in his mind, he is at the service of the highest devas with his profound and melodious words.
सिन्दूरपूररुचिरारुणपद्ममन्यत्सौषुम्णध्यघटितं ध्वजमूलदेशे । अङ्गच्छदैः परिवृतं तडिदाभवर्णैर्वाद्य्यैः सविन्दुलसितैश्च पुरंदरान्तैः ॥१४॥
sindūrapūrarucirāruṇapadmamanyatsauṣumṇadhyaghaṭitaṃ dhvajamūladeśe | aṅgacchadaiḥ parivṛtaṃ taḍidābhavarṇairvādyyaiḥ savindulasitaiśca puraṃdarāntaiḥ ||14||
There is another lotus housed inside the Sushumna at the genital root of beautiful scarlet color. On the six petals we find the lightning-like letters Ba to Purandara with the Bindu dotted over them.
तस्यान्त्रे प्रविलसद्विशदप्रकाशमम्भोजमनदलमथो वरुणस्य तस्य । अर्धेन्दुरूपलसितं सरदिन्दुशुभ्रंवंक्ड़ारबिजममलं मकराधिरूढं.॥१५॥
tasyāntre pravilasadviśadaprakāśamambhojamanadalamatho varuṇasya tasya | ardhendurūpalasitaṃ saradinduśubhraṃvaṃkड़्ārabijamamalaṃ makarādhirūḍhaṃ.||15||
Within it lies the crescent-shaped white, luminous water region, Varuna, and in this again, riding on a makara, we find the Bija Vam, flawless and pale as the autumn moon.
तस्यान्कदेशकलितो हरिरेव पाबात्नीलप्राकशरुचिरश्रियमादधानः । पीताम्बरः प्रथमयौवनगर्वधारीश्रीवत्सकौस्तुभधरो धृतवेदबाहुः. ॥१६॥
tasyānkadeśakalito harireva pābātnīlaprākaśaruciraśriyamādadhānaḥ | pītāmbaraḥ prathamayauvanagarvadhārīśrīvatsakaustubhadharo dhṛtavedabāhuḥ. ||16||
May the Hari, who is within himself and enjoys the full force of the first freshness of youth, whose body can be seen in radiant and perfectly beautiful blue, may the yellow-robed four-armed Hari, wearing the Shri-Vatsa and the Kaustubha, protect us.
अत्रैव भाति सततं खलु राकिणी सा नीलांबुजोदरसहोदरकान्तिशोभा । नानायुघोद्यतकरैर्लसिताङ्गलक्ष्मीऋदिव्यांबराभरणभूषितमत्तचित्ता ॥१७॥
atraiva bhāti satataṃ khalu rākiṇī sā nīlāṃbujodarasahodarakāntiśobhā | nānāyughodyatakarairlasitāṅgalakṣmīṛdivyāṃbarābharaṇabhūṣitamattacittā ||17||
The Rakini always lives here. It has the color of the blue lotus. Her physical beauty is further enhanced by her raised arms in which she carries various weapons. She is dressed in celestial garments and decorated with ornaments, and her mind is ecstatic from drinking ambrosia.
स्वाधिष्ठानाख्यमेतत् सरजिजमलं चिन्तयेद्यो मनुष्य स्तस्याहकारदोषादिक्सकलरिपुः क्षीयते तत्क्षणेन । योगिशः सोsपि मोहा भ्दुततिमिरचये भानुतुल्यप्रकाशोगद्यैह् पद्यैः प्रभन्धैर्विरचयति मुधावाक्यसन्दोह लक्ष्मीः ॥१८॥
svādhiṣṭhānākhyametat sarajijamalaṃ cintayedyo manuṣya stasyāhakāradoṣādiksakalaripuḥ kṣīyate tatkṣaṇena | yogiśaḥ sospi mohā bhdutatimiracaye bhānutulyaprakāśogadyaih padyaiḥ prabhandhairviracayati mudhāvākyasandoha lakṣmīḥ ||18||
Whoever contemplates this spotless lotus called Svadhisthana will be instantly freed from all his enemies such as the character defect Ahamkara etc. He becomes the lord among the yogis, and like the illuminating sun, he dispels the impenetrable darkness of ignorance. His nectar-like words flow in prose and verse in a well-thought-out stream of speech.
तस्यो र्ध्वे नाभिमूले दशदललसिते पूर्ण मेघ प्रकाशेनीलाम्भोजप्रकाशैर्रुपहितजठरे डादिफान्तैः सचन्द्रैः । घ्यायेद्वैस्वानरस्यारुपमिहिरसमं मण्डलम् ततू त्रिकोणंतद्बाह्ये स्वस्तिकाख्यैस्त्रिभिरभिलसितं तत्र वह्नेः स्वबीजम्. ॥१९॥
tasyo rdhve nābhimūle daśadalalasite pūrṇa megha prakāśenīlāmbhojaprakāśairrupahitajaṭhare ḍādiphāntaiḥ sacandraiḥ | ghyāyedvaisvānarasyārupamihirasamaṃ maṇḍalam tatū trikoṇaṃtadbāhye svastikākhyaistribhirabhilasitaṃ tatra vahneḥ svabījam. ||19||
Above this and at the navel root is the radiant ten-petaled lotus the color of heavily laden rain clouds. Inside are the letters Da to Pha with the Nada and Bindu above them, they have the color of the blue lotus. There meditate on the triangular shaped fire region that shines like the rising sun. On its outer edge are three Svastika characters, and inside lies the Vahni Bija itself.
ध्यायेन्मेषाधिरुढं नवतपननिभं वेदबाहूज्वलाग्ड़ंतत्क्रोढे रुद्रमूर्तिइर्निवसती सततं शुद्धसिन्दूरागः । भस्मालिप्ताङ्गभूषाभरणसितवपुर्बद्धरुपी त्रिनेत्रोलोकानामिष्टदाताभयलसितकरः सृष्टिसंहारकरी ॥२०॥
dhyāyenmeṣādhiruḍhaṃ navatapananibhaṃ vedabāhūjvalāgड़ṃtatkroḍhe rudramūrtiirnivasatī satataṃ śuddhasindūrāgaḥ | bhasmāliptāṅgabhūṣābharaṇasitavapurbaddharupī trinetrolokānāmiṣṭadātābhayalasitakaraḥ sṛṣṭisaṃhārakarī ||20||
Meditate on Him, the four-armed fire god riding on a ram and shining like the rising sun. Rudra, all vermilion red, always lives in his womb. He (Rudra) is white from the ash with which he has rubbed himself; he is three-eyed, of venerable appearance, and with his hands he makes the grace-giving and fear-not gesture. He is considered the destroyer of creation.
अत्रास्ते लाकिनी सा सकलशुभकरी वेदबाहूज्ज्वलाङ्गीश्यामा पीताम्बराद्यैर्विविधविरचनालंक्ड़ृत मत् तचित्ताध्यात्वैतन्नाभिपद्मं प्रभवति नितरां संहृतौ पालनेवावाणी तस्याननाब्जे निवसति सततं ज्ञानसंदोहलक्षमीः॥२१॥
atrāste lākinī sā sakalaśubhakarī vedabāhūjjvalāṅgīśyāmā pītāmbarādyairvividhaviracanālaṃkड़्ṛta mat tacittādhyātvaitannābhipadmaṃ prabhavati nitarāṃ saṃhṛtau pālanevāvāṇī tasyānanābje nivasati satataṃ jñānasaṃdohalakṣamīḥ||21||
Here lives Lakini, the benefactor of everything. She is four-armed, has a radiant body, is deep dark (in terms of body color), is dressed in yellow, decorated with a wide variety of ornaments and is in an uplifted mood from drinking ambrosia. When one contemplates this navel lotus, one acquires the ability to destroy and create (the world). Vani always resides in his face lotus with all the wealth of knowledge.
तस्योर्ध्वे हदिपङ्कजं मुललितं बन्धूककन्त्युज्ज्वलंकाद्यैर्द्वादशवर्णकैरुपहितं सिन्दूररागन्वितैः । नन्मानाहतसम्ज्ञकं मुरतरुं वाच्छातिरिक्तप्रदंवायोर्मण्डलमत्र धूमसदृशं षत्कोणशोभान्वितं ॥२२॥
tasyordhve hadipaṅkajaṃ mulalitaṃ bandhūkakantyujjvalaṃkādyairdvādaśavarṇakairupahitaṃ sindūrarāganvitaiḥ | nanmānāhatasamjñakaṃ murataruṃ vācchātiriktapradaṃvāyormaṇḍalamatra dhūmasadṛśaṃ ṣatkoṇaśobhānvitaṃ ||22||
Above, in the heart, in the bright color of the bandhuka flower, lies the enchanting lotus with the twelve vermilion letters, starting with the Ka. Known by the name Anahata, it is like the heavenly wish tree, it grants even more as (the suppliant) desires. Here is the perfectly beautiful hexagonal Vayu region, reminiscent of colored smoke.
तन्मध्ये पवनाक्षरत्र्च मधुरं धूमावलीधूसरंध्ययेत्पाणिचतुष्टयेन लसितं कृष्णाधिरूढं परंतन्मध्ये करुणानिधानममलं हंसाभमिशभिधंपाणिभ्यामभयंवरत्र्च विदधल्लोकत्रयाणामपि ॥२३॥
tanmadhye pavanākṣaratrca madhuraṃ dhūmāvalīdhūsaraṃdhyayetpāṇicatuṣṭayena lasitaṃ kṛṣṇādhirūḍhaṃ paraṃtanmadhye karuṇānidhānamamalaṃ haṃsābhamiśabhidhaṃpāṇibhyāmabhayaṃvaratrca vidadhallokatrayāṇāmapi ||23||
Meditate within him on the lovely and excellent Pavana Bija, gray as a cloud of smoke, having four arms and riding on a black antelope. And (meditate) further within him on the "Abode of Divine Mercy", on the immaculate Lord shining brightly like the sun, who makes the grace-giving gesture with both hands and drives away fear from the three worlds.
अत्रास्ते खलु काकिनी नवतडित्पीता त्रिनेत्रा शुभासर्वालंक्ड़रणान्विता हितकरी सम्यक् जनानां मुदा । हस्तैः पाशकपालशोभनवरान् संबिभ्रति चाभ्यंमत्ता पूर्णसुधारसार्द्रहृदया कङ्कालमालाधरा ॥२४॥
atrāste khalu kākinī navataḍitpītā trinetrā śubhāsarvālaṃkड़raṇānvitā hitakarī samyak janānāṃ mudā | hastaiḥ pāśakapālaśobhanavarān saṃbibhrati cābhyaṃmattā pūrṇasudhārasārdrahṛdayā kaṅkālamālādharā ||24||
Here lives Kakini, in her bright yellow color she resembles a fresh lightning, she is cheerful and auspicious, she has three eyes and is the benefactor of all. She wears jewelry of all kinds, and with her four hands she holds the noose and drinking bowl and makes the sign of dispensing grace and the gesture that averts fear. Her mind is soothed by drinking nectar.
एतन्नीरजकर्णिकान्तरसच्छक्तिस्निकोणाभिधाविद्युत्कोटिसमानकोमलवपुः सास्ते तदन्तर्गतः । बणाख्यः शिवलिन्ङ्गकोऽपि कनकाकाराङ्गराज्ज्वलो मौलौ सूक्षमविभेदयुभ्ङ्णिरिव प्रोल्लासलक्षम्यालयः ॥२५॥
etannīrajakarṇikāntarasacchaktisnikoṇābhidhāvidyutkoṭisamānakomalavapuḥ sāste tadantargataḥ | baṇākhyaḥ śivalinṅgako'pi kanakākārāṅgarājjvalo maulau sūkṣamavibhedayubhṅṇiriva prollāsalakṣamyālayaḥ ||25||
The Shakti, whose delicate body shines like ten million lightning bolts, is represented in the pericarp of this lotus in the shape of a triangle (trikona). Inside the triangle we find the Shivalinga known as Vana. This Linga shines like gold and has a tiny opening like a gem at its tip. It is considered to be the shimmering abode of Lakshmi.
ध्ययेद्यो हृदिपङ्कजं सुरतरुं सर्वस्य पीठालयंदेवस्यानिलहीनदीपकलिकाहंसेन संशोभितं । भानोर्मण्डलमण्डितान्तरलसत्किञ्जल्कशोभाधरंवाचामीश्वर ईशवरोऽपि जगतां रक्षाविनाशे क्षमः ॥२६॥
dhyayedyo hṛdipaṅkajaṃ surataruṃ sarvasya pīṭhālayaṃdevasyānilahīnadīpakalikāhaṃsena saṃśobhitaṃ | bhānormaṇḍalamaṇḍitāntaralasatkiñjalkaśobhādharaṃvācāmīśvara īśavaro'pi jagatāṃ rakṣāvināśe kṣamaḥ ||26||
Whoever contemplates this heart lotus becomes (as it were) a god of language, and (like) Ishvara he is able to protect and destroy the worlds. This lotus resembles the heavenly wishing tree, the abode and throne of Sharva. It is embellished by the Hamsa, which can be compared to the still burning cone of flames of a lamp placed in a windless place. The stamens surrounding and decorating the pericarp, illuminated by the sun, are enchantingly beautiful
योगीशो भवति प्रियात्प्रियतमः कान्ताकुलस्यानिशंज्ञानीशोऽपि कृती जितेन्द्रियगणो ध्यानावधानक्षमः । गद्यैः पद्यपदादिभिश्च सततं कव्याम्भुधारावहोलक्षमीरङ्गणदैवतः परपुरे शक्तः प्रवेष्टुं क्षणात् ॥२७॥
yogīśo bhavati priyātpriyatamaḥ kāntākulasyāniśaṃjñānīśo'pi kṛtī jitendriyagaṇo dhyānāvadhānakṣamaḥ | gadyaiḥ padyapadādibhiśca satataṃ kavyāmbhudhārāvaholakṣamīraṅgaṇadaivataḥ parapure śaktaḥ praveṣṭuṃ kṣaṇāt ||27||
As the ranger among the yogis, he is always more tender than his lover towards women, he is extremely wise and filled with noble drive. He has complete control over his senses. In extreme concentration, his spiritual soul is completely absorbed in contemplating Brahman. His inspired language flows like a stream of (clear) water. He is like the Devata, the beloved of Lakshmi, and by an act of will he can enter the body of another.
विशुद्धाख्यं कण्ठे सरसिजममलं धूमधूम्रावभासंस्वरैः सर्वैः शोणैर्दलपरिलसितैर्दीपितं दीप्तबुद्धेः । समास्ते पूर्नेनेदुप्रथिततमनभोमण्डलं वृत्तरूपंहिमच्छायनागोपरिलासिततनो शुक्लवर्णाम्बरस्य ॥ २८॥
viśuddhākhyaṃ kaṇṭhe sarasijamamalaṃ dhūmadhūmrāvabhāsaṃsvaraiḥ sarvaiḥ śoṇairdalaparilasitairdīpitaṃ dīptabuddheḥ | samāste pūrneneduprathitatamanabhomaṇḍalaṃ vṛttarūpaṃhimacchāyanāgoparilāsitatano śuklavarṇāmbarasya || 28||
At the throat we find the so-called Vishuddha, a smoky-purple pure lotus. All the (sixteen) vowels shining crimson on its (sixteen) petals become clearly visible to the one who is internally enlightened in spirit (buddhi). In the pericarp of this lotus we find the circular white ether region resembling the full moon. The white Bija Ambara rides on a snow-white elephant.
भुजैः पाशाभीत्यक्ङशरवरलसितैः शोभिताङ्गस्य तस्यमनोरङ्के नित्यं निवसति गिरिजाभिन्नदेहो हिमाभः । त्रिनेत्रः पञ्चास्यो ललितदशभुजो व्याघ्रचर्म्माम्बरढ्यःसदापूर्वो देवः शिव इति च समाख्यानसिद्धः प्रसिद्धः ॥२९॥
bhujaiḥ pāśābhītyakṅaśaravaralasitaiḥ śobhitāṅgasya tasyamanoraṅke nityaṃ nivasati girijābhinnadeho himābhaḥ | trinetraḥ pañcāsyo lalitadaśabhujo vyāghracarmmāmbaraḍhyaḥsadāpūrvo devaḥ śiva iti ca samākhyānasiddhaḥ prasiddhaḥ ||29||
Of his four arms, two hold the noose and the spiked stick, and with the remaining two he makes the gesture of granting mercy and dispelling fear. They complement its beauty. The three-eyed, five-faced, with ten beautiful arms and dressed in a tiger skin, the great snow-white Deva always resides in his lap. His body is merged with the body of the Girija and he is known by the name of Sada-Shiva
सुधासिन्धोः शुद्धा निवसति कमले साकिनी पीतवस्त्राशरम् चापं पाशम् सृणिमपि दधती हस्तपद्मईश्चतुर्भिः । सुधाशोः संपूर्णं शशपरिरहितं मण्डलं कर्णिकायांमहामोक्षद्वारं श्रियम्भिमतशीलस्य शुद्धेन्द्रियस्य ॥३०॥
sudhāsindhoḥ śuddhā nivasati kamale sākinī pītavastrāśaram cāpaṃ pāśam sṛṇimapi dadhatī hastapadmaīścaturbhiḥ | sudhāśoḥ saṃpūrṇaṃ śaśaparirahitaṃ maṇḍalaṃ karṇikāyāṃmahāmokṣadvāraṃ śriyambhimataśīlasya śuddhendriyasya ||30||
Purer than the nectar ocean is the Shakti Shakini residing in this lotus. She is dressed in yellow and carries a bow, arrow, snare and spiked stick in her four lotus hands. The entire lunar sphere, without the hare's trail, fills the pericarp of this lotus. This (region) is the gateway to final salvation for the one who desires yogic wealth, who has purified and learned to control his senses.
इहस्थाने चित्तं निरवधि विनाधायात्तसम्पूर्णयोगः कविर्वागमी ज्ञानी स भवति नितरां साधकः शान्तचेताः । त्रिकालानां दर्शी सकलहितकरो रोगशोकप्रमुक्त श्चिरम्जीवी जीवी निरवधि विपदां ध्वंसहंसप्रकाशः . ॥३१॥
ihasthāne cittaṃ niravadhi vinādhāyāttasampūrṇayogaḥ kavirvāgamī jñānī sa bhavati nitarāṃ sādhakaḥ śāntacetāḥ | trikālānāṃ darśī sakalahitakaro rogaśokapramukta ściramjīvī jīvī niravadhi vipadāṃ dhvaṃsahaṃsaprakāśaḥ . ||31||
He who has attained complete knowledge of the Atma (the Brahman) becomes a renowned sage by virtue of his constant mental (chitta) concentration on this lotus, becomes eloquent and wise, and enjoys uninterrupted peace of mind. He sees the three periods of time, becomes the benefactor of all, becomes free from illness and worry, becomes long-lived and, like the Hamsa, the destroyer of endless dangers.
इह स्थ्ने चित्तं is greatयदि क्रुद्धो योगी चलयति समस्तं त्रिभुवनंन च ब्रह्मा विşणुर् न च हरिहरो नैव खमणीस्तदीयं सामर्थ्यं शमयतुमलं नापि गणपः. ॥३१अ॥
iha sthne cittaṃ is greatyadi kruddho yogī calayati samastaṃ tribhuvanaṃna ca brahmā vişṇur na ca hariharo naiva khamaṇīstadīyaṃ sāmarthyaṃ śamayatumalaṃ nāpi gaṇapaḥ. ||31a||
A yogi who has fixed his mind continuously on this lotus and controlled his breath through Kumbhaka would be able to set all three worlds in motion in his anger. Neither Brahma, nor Vishnu, nor Hari-Hara, nor Surya, nor Ganapa could tame his power (could resist him).
आज्ञा नामाम्बुजन्तद्धिमकरसदृशम् ध्यानधामप्रकाशंहक्षाभ्यां वै कलाभ्यां परिलसितवपुर्नेत्रपत्रं सुशुभ्रं । तन्मध्ये हाकिनी सा शशिसमधवरा वक्त्रषट्कं दधानाविद्यां मुद्रां कपालं डमरुजपवटीं बिभ्र्ती शुद्धचित्ता.॥३२॥
ājñā nāmāmbujantaddhimakarasadṛśam dhyānadhāmaprakāśaṃhakṣābhyāṃ vai kalābhyāṃ parilasitavapurnetrapatraṃ suśubhraṃ | tanmadhye hākinī sā śaśisamadhavarā vaktraṣaṭkaṃ dadhānāvidyāṃ mudrāṃ kapālaṃ ḍamarujapavaṭīṃ bibhrtī śuddhacittā.||32||
The lotus called Ajna resembles the moon (it is so perfectly white). On its two petals are the letters Ha and Ksha, they are also white and increase its splendor. He shines in the glory of Dhyana. Inside is the Shakti Hakini, its six faces resemble six moons. She has six arms, in one she holds a book, she has raised two more and makes the fear-not-and-grace gesture, and with the others she holds a human skull, a small hand drum and a rosary. Your mind is immaculate (Shuddha-chitta).
एतत्पद्मान्तराले निवसति च मनः सूक्ष्मरूपं प्रसिद्धंयोनौ तत्कर्णिकायामितशिवपदं लिङ्गचिह्णप्रकाशम् । विद्युन्माला-विलासं परम-कुल-पदं ब्रह्मसूत्र- प्रबोधंवेदानामादिबीजं स्थिरतरहृदयश्चिन्तयेत् तत् क्रमेण. ॥३३॥
etatpadmāntarāle nivasati ca manaḥ sūkṣmarūpaṃ prasiddhaṃyonau tatkarṇikāyāmitaśivapadaṃ liṅgacihṇaprakāśam | vidyunmālā-vilāsaṃ parama-kula-padaṃ brahmasūtra- prabodhaṃvedānāmādibījaṃ sthiratarahṛdayaścintayet tat krameṇa. ||33||
Inside this lotus resides the subtle spirit (manas). He is well known. The yoni in the pericarp contains Shiva in his phallic form, the so-called Itara. Here it shines like a chain of flaring lightning bolts. The first Bija of the Vedas, the abode of the most excellent Shakti, is also here; its splendor makes the Brahma Sutra visible. The sadhaka should meditate on these things with a persistent mind according to the (prescribed) order.
ध्यानात्मा साधकेन्द्रो भवति परपुरे शिघ्रगामी मुनिन्द्रःसर्वज्ञः सर्वदर्शी सकलहितकरः सर्वशास्त्रर्थवेत्ता । अद्वैताचारवादी विलसति परमापूर्वसिद्धोप्रसिध्दोदीर्घायुः सोऽपि कर्ता त्रिभुवनभुवने संहृतौ पालने च. ॥३४॥
dhyānātmā sādhakendro bhavati parapure śighragāmī munindraḥsarvajñaḥ sarvadarśī sakalahitakaraḥ sarvaśāstrarthavettā | advaitācāravādī vilasati paramāpūrvasiddhoprasidhdodīrghāyuḥ so'pi kartā tribhuvanabhuvane saṃhṛtau pālane ca. ||34||
The excellent sadhaka, whose atma consists of nothing other than meditation on this lotus, is able to enter the body of another at will at will, he becomes the most excellent among the Munis, he becomes all-knowing and all-seeing. He becomes the benefactor of all and is well versed in all Shastras. He realizes union with Brahman and acquires extraordinary and unknown powers. Rich in fame and long-lived, he repeatedly becomes the creator, destroyer and preserver of the three worlds.
तदन्तश्चक्रेऽस्मिन्निवसति सततं शुध्दबुध्दन्तरात्मा प्रदीपाभज्योतिः प्रणवविरचनारूपवर्णप्रकाशः । तदूर्द्वे चन्द्रार्ध्द स्तदुपरि विलसद्बिन्दुरूपी मकारस्तदूर्ध्दे नादोऽसौ बलधवलसुधारसंतानहासी. ॥३५॥
tadantaścakre'sminnivasati satataṃ śudhdabudhdantarātmā pradīpābhajyotiḥ praṇavaviracanārūpavarṇaprakāśaḥ | tadūrdve candrārdhda stadupari vilasadbindurūpī makārastadūrdhde nādo'sau baladhavalasudhārasaṃtānahāsī. ||35||
Inside the triangle present in this chakra, the letter combination that forms the Pranava is always present. It is the pure spirit (buddhi) known as the inner Atma; in its radiance it resembles a flame. Above this lies the (waxing) crescent moon, and above this we find the Ma-kara shining in its bindu form. Above this lies the Nada, it is as pure white as Balarama and spreads diffuse moonlight.
इह स्थाने लीने सुसुखसदने चेतसि पुरंनिरालम्बाम् बध्वा परमगुरुसेवासुविदितां । तदभ्यासाद् योगी पवनसुहृदां पश्यति कणान्ततस्तन्मध्यान्तः प्रविलसितरूपानपि सदा ॥३६॥
iha sthāne līne susukhasadane cetasi puraṃnirālambām badhvā paramagurusevāsuviditāṃ | tadabhyāsād yogī pavanasuhṛdāṃ paśyati kaṇāntatastanmadhyāntaḥ pravilasitarūpānapi sadā ||36||
When the Yogi closes the unsupported floating house which the Parama Guru has taught him to know through instruction, and when through repeated practice he has made the Chetas arise in that place, in that abode of uninterrupted bliss, He sees clear, glowing sparks of fire in the middle (of the triangle) and in the space above.
ज्वलद् दीपाकारं तदनु च नवीनार्कबहुल प्रकाशंज्योतिर्वा गगनधरणीमध्यमिलितं । इह स्थाने साक्षाद् भवति भगवान् पूर्णविभवोस्व्ययः साक्षी वह्नेः शशिमिहिरयोर्मण्दल इव ॥३७॥
jvalad dīpākāraṃ tadanu ca navīnārkabahula prakāśaṃjyotirvā gaganadharaṇīmadhyamilitaṃ | iha sthāne sākṣād bhavati bhagavān pūrṇavibhavosvyayaḥ sākṣī vahneḥ śaśimihirayormaṇdala iva ||37||
He then also sees the light that appears in the form of a blazing flame. It shines like the clear morning sun and glows between heaven and earth. For here the Bhagavan reveals himself in the fullness of his power. He knows no decay, he is an eyewitness to everything and is here as he appears in the fire, moon and sun regions.
इह स्थाने विष्णोरतुलक - परमामोद - मधुरेसमरोप्यं प्राणं प्रमुदितमनाः प्राणनिधने । परं नित्यं देवं पुरुषमजमाद्यं त्रिजगतांपुराणं योगीन्द्रः प्रविशति च वेदान्तविदितं ॥३८॥
iha sthāne viṣṇoratulaka - paramāmoda - madhuresamaropyaṃ prāṇaṃ pramuditamanāḥ prāṇanidhane | paraṃ nityaṃ devaṃ puruṣamajamādyaṃ trijagatāṃpurāṇaṃ yogīndraḥ praviśati ca vedāntaviditaṃ ||38||
Here is the incomparable and delightful abode of Vishnu. At the hour of death, the excellent yogi joyfully places the breath of life (prana) in this place and (after death) immerses himself in the Most High, Eternal, Unborn, Primeval Deva, in the Purusha, who already existed before the three worlds and through Vedanta is known.
लयस्थानं वायोस्तदुपरि च महानादरूपम् शिवार्धंसिराकारं शान्तं वरदमभयं शुद्धबुद्धिप्रकाशं । यदा योगी पश्येद् गुरु - चरणयुगाम्भोज - सेवासुशीलस्तदा वाचां सिद्धिः करकमलतले तस्य भूयात् सदैव ॥३९॥
layasthānaṃ vāyostadupari ca mahānādarūpam śivārdhaṃsirākāraṃ śāntaṃ varadamabhayaṃ śuddhabuddhiprakāśaṃ | yadā yogī paśyed guru - caraṇayugāmbhoja - sevāsuśīlastadā vācāṃ siddhiḥ karakamalatale tasya bhūyāt sadaiva ||39||
If the deeds of the Yogi performed at the lotus feet of his Guru are good in all respects, he will behold the manifestation of Mahananda above him (ie Ajna Chakra) and will forever hold the speech siddhi in his hand lotus. Mahananda, the place of Vayu dissolution, is half Shiva, and his form resembles a plow, he is silent, grants graces, banishes fear and reveals the pure intellect (buddhi, the higher faculty of knowledge).
तदूर्ध्वे शङ्खिन्या निवसति शिखरे सून्यदेशे प्रकाशंविसर्गाधः पद्मं दशशतदलं पूर्णचन्द्रातिशुभ्रम् । अधोवक्त्रं कान्तम् तरुणरविकला - कान्तिकिञ्जल्कपुञ्जंलकाराद्यैर्वर्णैः प्रविलसित - वपुः केवलानन्द- रूपं ॥४०॥
tadūrdhve śaṅkhinyā nivasati śikhare sūnyadeśe prakāśaṃvisargādhaḥ padmaṃ daśaśatadalaṃ pūrṇacandrātiśubhram | adhovaktraṃ kāntam taruṇaravikalā - kāntikiñjalkapuñjaṃlakārādyairvarṇaiḥ pravilasita - vapuḥ kevalānanda- rūpaṃ ||40||
Above all these, in the empty space in which the Shankhini Nadi runs, and below the Visarga, lies the Thousand-Petalled Lotus. This lotus, radiant and brighter than the full moon, has the flower head hanging downwards. He looks magical. Its tufts of stamens are washed with the color of the rising sun. Its flower body shines in the letters beginning with A; it is considered absolute bliss.
समास्ते तस्यान्तः शशपरिरहितः शुद्धसंपूर्णचन्द्रःस्फुरज्ज्योत्स्नाजालः परमरसचयस्निग्धसन्तानहासी । त्रिकोणं तस्यान्तः स्फुरति च सततं विद्युदा काररूपंतदन्तः शून्यं तत्सकलसुरगणैः सेवितं चातिगुप्तं ॥४१॥
samāste tasyāntaḥ śaśaparirahitaḥ śuddhasaṃpūrṇacandraḥsphurajjyotsnājālaḥ paramarasacayasnigdhasantānahāsī | trikoṇaṃ tasyāntaḥ sphurati ca satataṃ vidyudā kārarūpaṃtadantaḥ śūnyaṃ tatsakalasuragaṇaiḥ sevitaṃ cātiguptaṃ ||41||
Inside (Sahasrara) is the full moon without the hare trail, radiant as in the clear sky. It spreads its radiant light in lavish abundance and is moist and cool like nectar. Inside (the Chandra Mandala) is the triangle, which shines incessantly with lightning, and in this again shines the Great Void, which is secretly worshiped by all Suras.
सुगुप्तं तद्यत्नादतिशय - परमा मोद - संतान - राशेःपरं कन्दं सूक्ष्मं सकल - शशिकला- शुद्धरूपप्रकाशं । इह स्थाने देवः परमशिवसमाख्यानसिद्धः प्रसिद्धःखरूपी सर्वात्मा रसविरसमितोऽज्ञानमोहान्धहंसः ॥४२॥
suguptaṃ tadyatnādatiśaya - paramā moda - saṃtāna - rāśeḥparaṃ kandaṃ sūkṣmaṃ sakala - śaśikalā- śuddharūpaprakāśaṃ | iha sthāne devaḥ paramaśivasamākhyānasiddhaḥ prasiddhaḥkharūpī sarvātmā rasavirasamito'jñānamohāndhahaṃsaḥ ||42||
Well hidden and only accessible with great effort is the subtle Bindu (shunya), it is considered the main root of final salvation, it manifests the pure Nirvana-Kala with the Ama-Kala. The Deva, known to everyone as Parama Shiva, rules here. He is the Brahman and Atma of all living beings. In Him are Rasa and Virasa merged, and He is the sun that destroys the darkness of ignorance and error.
सुधाधारा - सारं निरवधि विमुञ्चन्नतितरांयतेः स्वात्मज्ञानं दिशति भगवान् निर्मलमतेः । समास्ते सर्वेशः सकल- सुख - सन्तान - लहरी परिवाहो हंसः परम इति निम्ना परिचितः ॥४३॥
sudhādhārā - sāraṃ niravadhi vimuñcannatitarāṃyateḥ svātmajñānaṃ diśati bhagavān nirmalamateḥ | samāste sarveśaḥ sakala- sukha - santāna - laharī parivāho haṃsaḥ parama iti nimnā paricitaḥ ||43||
Pouring out a ceaseless and lavish stream of nectar-like substance, the Bhagavan instructs the Yati of pure mind in the knowledge of how to realize the equality of Jivatma and Paramatma. He permeates all things as their Lord, he is ever the flowing and spreading stream of bliss of all kinds, and he is known by the name of Hamsah Parama (parama-hamsah).
शिवस्थानं शैवाः परमपुरुषं वैष्णवगणालपन्तौति प्रायो हरिहरपदम् केचिदपरे । पदं देव्या देवीचरणयुगलाम्भोजरसिका मुनीन्दा अप्यन्ये प्रकृतिपुरुषस्थानममलं ॥४४॥
śivasthānaṃ śaivāḥ paramapuruṣaṃ vaiṣṇavagaṇālapantauti prāyo hariharapadam kecidapare | padaṃ devyā devīcaraṇayugalāmbhojarasikā munīndā apyanye prakṛtipuruṣasthānamamalaṃ ||44||
The Shaivas call it the abode of Shiva; the Vaishnavas call it Parama Purusha, others call it the place of Hari-Hara. Those who passionately seek the lotus feet of the Devi call it the exquisite abode of the Devi and other great sages (munis) call it the pure abode of Prakriti-Purusha.
इदम् स्थानम् ज्ञात्व नियतनिजचित्तो नरवरोन भूयात् संसारे पुनरपि न बद्धस्त्रिभुवने । समग्रा शक्तिः स्यान्नियममनसस्तस्य कृतिनःसदा कर्तुं हर्तुं खगतिरपि वाणी सुविमला ॥४५॥
idam sthānam jñātva niyatanijacitto naravarona bhūyāt saṃsāre punarapi na baddhastribhuvane | samagrā śaktiḥ syānniyamamanasastasya kṛtinaḥsadā kartuṃ hartuṃ khagatirapi vāṇī suvimalā ||45||
That most excellent man who has mastered his mind and experienced this place will no longer be reborn into the changing world, because there is nothing left in the three worlds that can bind him. Having subdued his chitta and achieved his goal, he has complete power to do anything he wants and to prevent anything that opposes his will. He only moves towards Brahman. His speech, be it in prose or in verse, is always pure and melodious.
अत्रास्ते शिशुसूर्य - सोदरकला चन्द्रस्य सा षोडशीशुद्धा निरज - सूक्षम - तन्तु - शतधाभागैकरूपा परा । विद्युत्कोटि - समान - कोमल - तनूर्विद्योतिताऽधोमुखीनित्यानन्द - परर्ंपराऽतिविगलत् पीयूषधारा - धरा ॥४६॥
atrāste śiśusūrya - sodarakalā candrasya sā ṣoḍaśīśuddhā niraja - sūkṣama - tantu - śatadhābhāgaikarūpā parā | vidyutkoṭi - samāna - komala - tanūrvidyotitā'dhomukhīnityānanda - pararṃparā'tivigalat pīyūṣadhārā - dharā ||46||
The excellent (highest) sixteenth lunar kala reigns here. It is pure and (its color) is reminiscent of the early morning sun. It is as fine as a hundredth part of a lotus stem fiber. It shines like tens of millions of lightning bolts and yet it is mild, directed downwards. The Brahman is its source, and in lavish abundance it pours out the uninterrupted stream of nectar (or: it is the receptacle for the stream of delicious nectar that flows out at the beatific union of Para and Paraa).
निर्वाणाख्यकला परा परतरा साऽऽस्ते तदन्तर्गताकेशाग्रस्य सहस्रधा - विभजितस्यैकांशरूपा सती । भूतानामधिदैवतं भगवति नित्यप्रबोधोदयाचन्द्रार्ध्द - समान - भड़्गुरवती सर्वार्कतुल्य प्रभा ॥४७॥
nirvāṇākhyakalā parā paratarā sā''ste tadantargatākeśāgrasya sahasradhā - vibhajitasyaikāṃśarūpā satī | bhūtānāmadhidaivataṃ bhagavati nityaprabodhodayācandrārdhda - samāna - bhaड़्guravatī sarvārkatulya prabhā ||47||
Inside (the Ama-Kala) is the Nirvana-Kala, it is even more excellent than the excellent. It is as subtle as a thousandth part of the tip of a hair and has the shape of the waxing moon. She is the ever-existing Bhagavati, she is the Devata who permeates all beings. It grants divine knowledge and shines as brightly as the light of all suns shining at the same time.
एतस्या मध्यदेशे विलसति परमाऽपूर्वाणशक्तिःकोत्यादित्यप्रकाशा त्रिभुवनजननी कोटिभागैकरूपा । केशाग्रस्याऽतिसूक्षमा निरवधि विगलत्प्रेमधाराधरा सासर्वेषां जीवभूता मुनिमनसि मुदा तत्त्वभोधं वहन्ति ॥४८॥
etasyā madhyadeśe vilasati paramā'pūrvāṇaśaktiḥkotyādityaprakāśā tribhuvanajananī koṭibhāgaikarūpā | keśāgrasyā'tisūkṣamā niravadhi vigalatpremadhārādharā sāsarveṣāṃ jīvabhūtā munimanasi mudā tattvabhodhaṃ vahanti ||48||
In its middle space (ie in the middle of the Nivana-Kala) the Highest and Primordial Nirvana Shakti shines. She shines like ten million suns and is considered the mother of the three worlds. It is extremely subtle, like the ten millionth part of a hair tip. It contains within it the uninterrupted stream of joy and is the life of all beings. She graciously pours the knowledge of the truth (tattva) into the hearts of the wise.
नित्यानन्दाभिधानं सकलसुखमयं शुद्धवोधस्वरूपम् । केचिद्ब्रह्माभिधानं पद्मिति सुधियो वैष्णवं तल्लपन्तिकेचिद्धंसख्यमेतत्किमपि सुकृतिनो मोक्षमात्मप्रबोधं ॥४९॥
nityānandābhidhānaṃ sakalasukhamayaṃ śuddhavodhasvarūpam | kecidbrahmābhidhānaṃ padmiti sudhiyo vaiṣṇavaṃ tallapantikeciddhaṃsakhyametatkimapi sukṛtino mokṣamātmaprabodhaṃ ||49||
Within lies the everlasting abode called the abode of Shiva, untouched by Maya, it is accessible only to yogis and is known by the name of Nityananda. Filled with bliss of every form, it is Pure Knowledge as such. Some call this the Brahman, others call this the Hamsa. Wise men portray it as the abode of Vishnu, and righteous men glorify it as the ineffable abode of knowledge of the Atma or the place of Final Salvation.
हूड़्कारेणैव देवीं यम - नियम - समभ्यास - शीलः सुशीलोज्ञात्वा श्रीनाथवक्त्रात्क्रममिति च महामोक्षवर्त्मप्रकाशं । ब्रह्मद्वारस्य मद्ये विरचवति स तां शुद्धबुद्धिस्वभावोभित्वा तल्लिङ्गरूपं पवन - दहनयोराक्रमेणैव गुप्तं. ॥५०॥
hūड़्kāreṇaiva devīṃ yama - niyama - samabhyāsa - śīlaḥ suśīlojñātvā śrīnāthavaktrātkramamiti ca mahāmokṣavartmaprakāśaṃ | brahmadvārasya madye viracavati sa tāṃ śuddhabuddhisvabhāvobhitvā talliṅgarūpaṃ pavana - dahanayorākrameṇaiva guptaṃ. ||50||
He who has purified his physical nature through the practice of Yama, Niyama, etc., learns from the mouth of his Guru the procedure which makes available to him the path to the revelation of final salvation. Then, when he has immersed his whole being in the Brahman, he awakens the Devi through Hum-Kara, penetrates the Linga center, the mouth of which is closed and therefore invisible, and brings her into the interior by means of the air and fire (within him). the Brahmadvara.
भित्वा लिन्गत्रयं तत्परमरसशिवे सूक्षमधाम्नि प्रदीपेसा देवी शुद्धसत्त्वा तडिदिव विलसत्तन्तुरूप स्वरूपा । ब्रह्माख्यायाः शिरायाः सकलसरसिजं प्राप्य देदीप्यते तन्मोक्षाख्यानन्दरूपं घटयति सहसा सूक्षमतालक्षणेन ॥५१॥
bhitvā lingatrayaṃ tatparamarasaśive sūkṣamadhāmni pradīpesā devī śuddhasattvā taḍidiva vilasattanturūpa svarūpā | brahmākhyāyāḥ śirāyāḥ sakalasarasijaṃ prāpya dedīpyate tanmokṣākhyānandarūpaṃ ghaṭayati sahasā sūkṣamatālakṣaṇena ||51||
The Devi, in the Shuddha-Sattva state, penetrates the three lingas, and when she has reached all the lotuses known as the Brahma-Nadi lotuses, she shines therein in all her fullness of light. Then, radiant like lightning and fine as a lotus fiber, she goes in her subtle state to the flame-like shimmering Shiva, to the Supreme Bliss, and suddenly brings about the beatific bliss of final salvation.
नीत्वा तां कुलकुण्डलीं लयवशाज्जीवेन साध्द सुधीमोक्षे धामनि शुध्दपद्मसदने शैवे परे स्वामिनि । ध्यायेदिष्टफलप्रदां भगवतीं चैतन्यरूपां परांयोगीन्द्रो गुरुपादपद्म - युगलालम्बी समाधौ यतः ॥५२॥
nītvā tāṃ kulakuṇḍalīṃ layavaśājjīvena sādhda sudhīmokṣe dhāmani śudhdapadmasadane śaive pare svāmini | dhyāyediṣṭaphalapradāṃ bhagavatīṃ caitanyarūpāṃ parāṃyogīndro gurupādapadma - yugalālambī samādhau yataḥ ||52||
Completely devoted to devotion at the lotus feet of his Guru, the wise and excellent yogi, absorbed in ecstasy, should and should introduce the Kula-Kundalini with the Jiva together into the place of salvation within the pure lotus to the Parashiva, their master contemplating how she fulfills all desires as Chaitanyarupa-Bhagavati. When he moves along the Kula-Kundalini in this way, he is said to merge all things into it.
लाक्षाभं परमामृतं परशिवात्पीत्वा पुनः कुण्डलीनित्यानन्दमहोदयात् कुलपथान्मूले विशेत्सुन्दरी । तद्दिव्यामृतधारया स्थिरमतिः संतर्पयेद् दैवतंयोगी योगपरंपराविदितया ब्रह्माण्डभाण्डस्थितम् ॥५३॥
lākṣābhaṃ paramāmṛtaṃ paraśivātpītvā punaḥ kuṇḍalīnityānandamahodayāt kulapathānmūle viśetsundarī | taddivyāmṛtadhārayā sthiramatiḥ saṃtarpayed daivataṃyogī yogaparaṃparāviditayā brahmāṇḍabhāṇḍasthitam ||53||
The beautiful Kundalini drinks the delicious red nectar emanating from the Para Shiva, then makes her way home from where the Eternal and Transcendent Bliss shines in all her glory, along the Kula path, and enters again the Muladhara. When the Yogi has attained uniformity of mind, with this flow of heavenly nectar contained in the Brahmanda vessel, he makes offerings (tarpana) to the Ishta-Devata and to the Devatas in the six centers (chakra), to the Dakini and the rest, according to the knowledge he has inherited from the tradition of the Gurus.
ज्ञात्वैतत्क्रममुत्तमं यतमना योगि यमाद्यैर्युतःश्रीदीक्षागुरु - पादपद्म - युग्लामोदप्रवाहोदयात् । संसारे न हि जन्यते न हि कदा संक्षीयते संक्षयेनित्यानन्दपरंपराप्रमुदितः शान्तः सतामग्रणी ॥५४॥
jñātvaitatkramamuttamaṃ yatamanā yogi yamādyairyutaḥśrīdīkṣāguru - pādapadma - yuglāmodapravāhodayāt | saṃsāre na hi janyate na hi kadā saṃkṣīyate saṃkṣayenityānandaparaṃparāpramuditaḥ śāntaḥ satāmagraṇī ||54||
When the Yogi, after the practice of Yama, Niyama, etc., has learned this excellent method from the two lotus feet of the auspicious Diksha Guru, which become a source of uninterrupted joy to him, and when he has mastered his mind (manas). , he will no longer be reborn into this world (samsara). There is no death for him, not even at the time of the final dissolution. Delighted by the constant awareness of that which is the source of Eternal Bliss, he is completely filled with peace and becomes one of the first among all yogis.
योस्धीते निशि संध्ययोरथ दिवा योगी स्वभावेस्थितोमोक्षज्ञाननिदानमेतदमलं शुद्धंञ्च गुप्तं परम् । श्रीमत् श्रीगुरुपादपद्मयुगलालम्बी यतान्तर्मनास्तस्यावश्यमभीष्टदैवतपदे चेतो नरीनृत्यते ॥५५॥
yosdhīte niśi saṃdhyayoratha divā yogī svabhāvesthitomokṣajñānanidānametadamalaṃ śuddhaṃñca guptaṃ param | śrīmat śrīgurupādapadmayugalālambī yatāntarmanāstasyāvaśyamabhīṣṭadaivatapade ceto narīnṛtyate ||55||
When the yogi (sitting) at the lotus feet of his Guru in devout devotion reads this work, which is the supreme source of the knowledge of ultimate salvation, which is flawless, pure and extremely secret, with an undisturbed mind and with a concentrated mind , his mind (chitta) certainly dances at the feet of his Ishta-Devata
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