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·KASHMIR SERIES OF TEXTS AND STUDIES. No. XLII. -O- THE SPANDAKARIKAS OF VASUGUPTA WITH THE NIRNAYA BY KSEMARAJA EDITED WITH PREFACE, INTRODUCTION AND ENGLISH TRANSLATION BY PANDIT MADHUSUDAN KAUL, SHASTRI, M. A., M. O. L., M, R, A, S., SUPERINTENDENT OF THE RESEARCH DEPARTMENT, JAMMU AND KASHMIR STATE, SRINAGAR. PUBLISHED UNDER THE AUTHORITY OF THE GOVERNMENT OF HIS HIGHNESS LIEUT.-GENERAL MAHARAJA SIR PRATAP BINGH SAHIB BAHADUR, G. C. S. I., G. C. I. E., G. B. E. LL. D., MAHARAJA OF JAMMU AND KASHMIR STATE, JAMMU REPARTIMENT C TRASHMA S EHL SRINAGAR

·श्रीसोमानन्दनाथप्रभृतिगुरुवरादिष्टसनीतिमार्गो
लब्ध्वा यत्रैव सम्यक्पटिमनि घटनामीश्वराद्वैतवादः।
कश्मीरेभ्यः प्रसृत्य प्रकटपरिमलो रञ्जयन्सर्वदेश्यान्
देशेऽज्यस्मिन्नदृष्टो घुसणविसरखत्सर्ववन्धत्वमाप ॥ १॥
तरत तरसा संसाराब्धि विधत्त परे पदे
पदमविचलं नित्यालोकप्रमोदसुनिर्भरे।
विमृशत शिवादिष्टाद्वैतावबोधसुधारसं
प्रसमविलसत्सद्युक्त्यान्तःसमुत्सवदायिनम् ॥२॥

·SSIVEHINus ॐ काश्मीरसंस्कृतग्रन्थावलिः । ग्रन्थाङ्कः ४२ स्पन्दकारिकाः क्षेमराजकृतनिर्णयोपेताः। श्रीभारतधर्ममार्तण्ड-कश्मीरमहाराज- श्रीप्रतापसिंहवरप्रतिष्ठापिते प्रत्नविद्याप्रकाश(रिसर्च)कार्यालये तदध्यक्ष-पण्डित-मधुसूदन कौल-शास्त्रिणा उद्दिष्टकार्यालयस्थपण्डितसहायेन संगृह्य , संशोधनाङ्लभाषानुवादादिसंस्करणोत्तरं पाश्चात्यविद्वत्परिषत्संमताधुनिकसुगमशुद्धरात्युपन्याससंस्कारैः परिष्कृत्य श्रीनगरे कश्मीर प्रताप स्टीम प्रेस" मुद्रणालये मुद्रापयित्वा प्रकाश्यं नीताः . ENT JAMMU & JEPARTMEN KASHMIA KUYISION संवत् १९८१ खैस्ताब्दः १९२५ काश्मीर-श्रीनगर [अम्य ग्रन्थम्य सर्वे प्रकाशन-मद्रापणाधिकाराः प्रोक्तमहाराजवयः

·( All rights reserved.)
Printed or P. Vishi Nath & Sons, Photographers and Proprietors
of 'Kashmir Pratap Steam Press Srinagar
and Published by
The Research Department, Jammu & Kashmir State,
Srinagar.

·PREFATORY
The present edition of the Spandakarikas
with the Nirnaya of Kshemaraja is based on
the collation of the following manuscripts:-
A-Belonging to this office Library.
Contains 37 leaves written in exquisite
Sarada characters. Each page of it contains 16
lines. It is a transcript of some old manuscript,
written on new Kashmiri paper and is on
the whole incorrect.
B.- Belongs to Pandit Rajanaka
Mahesvara of this Department. Consists of
40 leaves, is written in Sarada charac.
ters on new Kashmiri paper about fifty years
old and is generally correct. Unfortunately,
it runs only up to the 25th Karika.
Despite this defect, it has proved a valuable
guide in the preparation of the present
edition,
0.-A transcript kiadly got prepared,
at the request of the Research Department,
by the Curator, Government Oriental Manus.
cripts Library, Egmore, Madras, of about 74
pages, without beginning and wanting in the
commentary on the 13th stanza of the 3rd
chapter.
I have here to express my thanks to
the Curator, Government Oriental Manuscripts
Library, Madras, through whose kindness I

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secured a copy of the complete work in his
possession, and to Pandit Mahesvar Razdan,
Pandit of my office, as also to those of my
subordinates who helped me every now and
then with their suggestions in preparing the
present Folume of the Kashmir Sanskrit
Series,
Srinagar, Kashmir.
Madhusudan Kaul.
6 January, 1925.
bro

·3 INTRODUCTION. Ever since the beginning of the Christian era until, more or less definitely, the close of the seventh century, the valley of Kashmir remained in close contact with the Buddhists. They carried on their proselytising propaganda successfully and the whole of Kashmir came under their stay. Teachers like Dignaga and Dbarmakirti appealed most to the ininds of the people and consequenly the belief of the populace in the tenets of the Shaivaism received a great shock, The voice of the Shaivaistic teachers of this period was feeble in comparison with that of the Buddhists. The former busied themselves with the work of giving the colouring of the Dualistic Shaivaism to the extant Shaivagamas. The present Idealistic monism was unknown or less heard and spoken of. It was in the 8th century that Vasugupta was born and studied the Shaivagamas from the standpoint of the Idealistic Monism. The power of argumenting was so strong in the Buddhist philosophers that even he felt in & fix to meet them and come out triumphant in creedal controversies. Some of the Buddhist teachers, headed by Nagabodhi, engaged him in a wordy warfare of discussions, When all his intellectual resources failed him to gain victory over ·them, he tried to seek divine help and implored the favour of Shiva. Te him, He appeared in a dream and instructed him to repair to the Vabadeva mountain, where he could find the Shivasutras engraved on the rock. Thus receiving the holy command, Vasugupta hurried to the spot and great was bis joy when he found them there. The Sutras were copied and published by him. The Spanda system owes its origin to them and concerns itself Tith their elucida. tion and popularisation. The Spandakarikas, which have already been presented to the public in the recensions of Ramakantha and Utpala Bhatta, form a detailed commentary On the Stivasutras. this point, all Shaivaistic writers are agreed. It is only the authorship of the Karikas that has practically remained and will remain & matter of dispute. Utpala Bhatta the author of the Spanda pradipika, 8 commentary the Spandakarikas, together with a host of other Spanda students endorses the view that they the work and production of Kallata, the chief disciple of Vasugupta. The fifty third stanza in the Spandapradipika reads as follows: वसुगुप्तादवाप्येदं गुरोस्तत्त्वार्थदर्शिनः। रहस्यं श्लोकयामास सम्यक् श्रीभट्टकल्लटः ॥ On on are ·5 “ Kallata Bhatta rightly versified the secret doctrine after he received it from his teacher Vasugupta who had discerned the real being.' It may be borne in mind mind in this connection that the stanza is not found in the recensions of Ramakantha and Kshemaraja. Kshemaraja upholds the view that they were written by Vasugupta himself. What lends weight to his assumption is the presence of the following stanza in his recension of the Spandakarikas :- लब्ध्वाप्यलभ्यमेतज्ज्ञानधनं हृद्गुहान्तकृतनिहितेः । वसुगुप्तवच्छिवाय हि भवति सदा सर्वलोकस्य ॥ The occurrence of the word 'Vasuguptavat: in the above stanza is very important for the solution of the riddle. The probable objection that might be raised against this view is the absence of this stanza in other recensions. But it does not seem to vitiate the view of Kshemaraja as Maheshvarananda, the reputed author of the Maharthamanjari, quotes it in toto in the commentary on his own Maharthamanjari. ( See page 8 bottom Trivandrum edition. ) The name of the commentary written by Kshemaraja is Spandanirraya. It undertaken at the request of his own pious pupil Sura. The material, that the author used in preparing it, is openly declared to was

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have been obtained from Abhinavagupta,
the illustrious exponent of the Shaivagama.
ARRANGEJI EXT OF THE KARIKAS,
Kshemaraja in his own recension of the
Karikas follows partially the same order and
division as
was adopted by Ramakantha.
The Karikas, numbering in all fifty, are
arranged into three chapters and each chapter
is called Nissyanda, i. e., vibration. The first
vibration goes by the name of the vitality in real
nature, the second by the energy in the rise
of iniuition and the third by the energy in and
of glory. The last chapter, thougb called
Nisskanda, does not form part of the main
body of the book and is a mere panegyric on
the author's spiritual teacher and the author.
WHAT DOES SPANDA REALLY MEAN?
The author himself undertakes to
discuss what spanda really stands for by both
positive and negative lines of description.
Positively he describes it as that power
of consciousness which infuses life into the
physical senses, otherwise appearing insentient.
The realisation of that power is within an
easy reach to him who watches and observes
clearly his own free conscious nature. This

·7 as creation, power. The mode of exertion is according to the Shaivaistic terminology known as Bhairava.' The same power of spanda, while animating the senses, is aptly aptly described causing existence and dissolution. Every phenomenon in the life-bistory of the animate nature is brought into existence, maintained and lastly put to an end by the same realisation of that state places one above the fears of creative and destructive forces that bring about changes in everything whether animate or inanimate, Negatively it means a state wherein no pain, no pleasure, no perceptible exists. It is said that an object when sensed represents nothing more than its consciousness, viz. apart from consciousness it has no basis. For fuller treatment of this point the attention of the reader is drawn to page 36 of the text. The objection how an individual soul, regarded identical with that principle, experiences the limitation in his powers, is best replied by the author when he says that it is his free will that makes him appear as limited in his glory. When, on the other hand, the individual soul, out of his own free will, identifies him self with that radical principle of universal consciousness, all his chains drop down ·S some and his original glory returns to him, undiminished. The embodied soul, though in reality identical with that principle of universal conscious energy, does not appear as such, owing to the three self-imposed limitations known as Apava, Mariya and Karma. These defilements circumscribe his powers of desire, knowledge and activity. When, through persistent introspection and the right mode of approaching things external, these impurities are over, there shines forth that supreme state wherein there is perfect bliss, perfect knowledge and perfect authorship. The supreme state is not, as blindly suppose, a kind of vacuura, but it is rather inexhaustible store-house of complete knowledge and complete activity. As ever-present perceptivity spanda principle can the state of being recollected. The spanda principle itself appears in the subject-object relation. When identical with light, it appears in the subjective aspect and, when identical with the manifest action, it assumes the form of the object. Consequently, the whole world whether subjective or objective, being the manifestation of that one principle, is always known to him who realises the an an never assume

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essence of that principle. For that principle
constitutes both the subject and the object
the only two logical constituents
constituents of the
universe.
The author enumerates several emo.
tional moods in which, as a consequence of
one's attentive frame of niind, the spanda
principle is well realised.

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·अध स्पन्दनिर्णयः श्रीक्षेमराजविरचित.। सर्व स्वात्मस्वरूपं मकुरनगरव- त्वस्वरूपात्स्वतत्र- खच्छस्वात्मस्खभित्तौ कलयति धरणी- तः शिवान्तं सदा या । दृग्देवी मत्रवीर्य सततसमुदिता शब्दराश्यात्मपूर्णा- हन्तानन्तस्फुरत्ता जयति जगति सा शाङ्करी स्पन्दशक्तिः ॥१॥ स्पन्दामृते चर्वितेऽपि स्पन्दसंदोहतो मनाक् । पूर्णस्तचर्वणाभोगोद्योग एष मयाश्रितः ॥ २ ॥ सम्यक्सूत्रसमन्वयं परिगतिं तत्त्वे परस्मिन्परां तीक्ष्णां युक्तिकथामुपायवटनां स्पष्टार्थसयाकृतिम् । झातुं वाञ्छथ चोच्छवोपनिषदं श्रीस्पन्दशास्त्रस्य त- द्वृत्तावत्र धियं निधत्त सुधियः स्पन्दश्रियं प्राप्नुत ।३। इह हि विश्वानुजिघृक्षापरपरमशिवावेशोन्मीलितमहि- मा स्वप्नोपलब्धोपदेशः श्रीमान्वसुगुप्ताचार्यों महादेवपर्व- १.ग. पु. नन्देतिपाठः । २ क० ख० ग. पु. चिदिति पाठः ।

·२ स्पन्दनिर्णयः ताद्भगवदिच्छयैव महाशिलातलोल्लिखितान्यतिरहस्यानि शिवसूत्राण्यासाद्य प्रसन्नगम्भीरैरेकपञ्चाशता श्लोकैरागमा- नुभवोपपत्त्यैकीकारं प्रदर्शयन्संगृहीतवान् । तत्र १ पञ्चविंश- त्या स्वरूपस्पन्दः,२ सप्तभिः सहजविद्योदयस्पन्दः,३ एको- नविंशत्या विभूतिस्पन्द उक्तः, इति त्रिनिःष्यन्दमिदं स्प- न्दशास्त्रम् । तत्र प्रथमनिःष्यन्देऽस्मिन् स्तुतिपूर्व प्रकरणा- र्थः श्लोकेनोपक्षिप्तः । ततश्चतुर्मिः श्लोकैः सोपपत्तिकं स्प- न्दतत्त्वं व्यवस्थापितम् । ततः श्लोकाभ्यां साभिज्ञानं तत्प्रा- तावुपाय उक्तः । श्लोकेनोपायविप्रतिपत्तिनिरस्ता । श्लोके- नोपाय एवोपेयप्राप्त्यानुरूप्यकथनेनोपोद्वलितः । तत ए- केन तदुपायलभ्यं यादृगुपेयस्य स्वरूपं तदुपदर्शितम् । त- तस्तदवष्टम्भात्संसाराभावः श्लोकेनोक्तः । द्वयेनाभाववादि- मतं व्युदस्यता तद्वैलक्षण्यं स्पन्दतत्त्वस्योक्तम् । श्लोकेन तदुल्लासितस्य कार्यस्य क्षयित्वेऽपि तदक्षयमित्याख्यातम् । एतदेव श्लोकाभ्यामुपपाद्याभाववाद एवोन्मूलितः । तत एकेन सुप्रबुद्धस्य सदैवैतत्प्राप्तिः, प्रबुद्धस्य तु पूर्वापरकोव्यो- रित्यावदितम् । एकेन सुप्रबुद्धस्य प्रतीतेर्विषयविभाग उ- कः । ततोऽन्येन सुप्रबुद्धस्यावरणाभावे युक्तिरुपक्षिप्ता । श्लोकेनाप्रबुद्धस्य स्थगितस्वरूपतोक्का । तत एकेन सुप्रबु- द्धतालाभाय सततमुद्यन्तव्यमित्युक्तम् । श्लोकेन व्यवहारा- वस्था एव काश्चित्तदितरसकलत्तिक्षयरूपा उद्योगस्य वि- षय इत्यावेदितम् । ततोऽपि प्राप्तप्रबोधेन सुप्रबुद्धतायै यो- ग्युचितसौषुप्ततमोवरणविदलने प्रजागरितव्यमित्युक्तं श्लो- कत्रयेण ,- इति 'यस्योन्मेष ' इत्यादेः 'प्रबुद्धः स्यादना- वृत' इत्यन्तस्य तात्पर्यम् । अथ ग्रन्थार्थों व्याख्यायते ·क्षेमराजविरचितः ३ यस्योन्मेषनिमेषाभ्यां जगतः प्रलयोदयौ। तं शक्तिचक्रविभव- प्रभवं शंकरं स्तुमः ॥१॥ 'शम् उपशान्ताशेषोपतापपरमानन्दाद्वयमयस्वचैतन्य- स्फारप्रत्यभिज्ञापनस्वरूपमनुग्रहं करोति यस्तमिमं स्वस्वभावं शंकरं स्तुमस्तं विश्वोत्कर्षिखेन परामृशन्तस्तत्क्लुप्तकल्पित- प्रमातृपदनिमज्जनेन समाविशामः, तत्समावेश एव हि जी वन्मुक्तिफल इह प्रकरण उपदेश्यः। बहुवचनमनुग्रहदृष्टिक- टाक्षिताशेषानुग्राह्याभेदप्रथनाय । तमित्यनेन यदस्य निःसा- मान्यत्वमपि ध्वनितं तत्प्रथयति यस्येत्यर्धेन । इह परमेश्वरः प्रकाशात्मा महादेवः शब्दराशिपरमार्थपूर्णाहन्तापरामर्श- सारखात् सदैवानन्दघनस्फुरत्तात्मकोभयविसर्गारणिपराश- त्यात्मकपूर्णस्वातन्त्र्यखरूपस्तत एव चित्स्वाभाव्यादचल- स्यापि श्रीभगवतः स्वातन्त्र्यशक्तिरविभक्ताप्यशेषसर्गसंहा- रादिपरम्परां दर्पणनगरवत्स्वभित्तावेव भावियुक्त्यानधिका- मप्यधिकामिव दर्शयन्ती किंचिञ्चलत्तात्मकधात्वर्थानुगमा- स्पन्द इत्यभिहिता, तेन भगवान्सदा स्पन्दतत्त्वसतत्त्वोन खस्पन्दः,यदाहुः केचित् 'अस्पन्दं परं तत्त्वम्' इति । एवं हि शान्तस्वरूपत्वादनीश्वरमेवैतद्भवेत् । स्फुरत्तासारस्पन्दश- क्किमयशंकरात्मकस्वस्वभावप्रतिपादनायैव चेदं शास्त्रं समु- चितस्पन्दाभिधानं महागुरुभिर्निबद्धम् । एतच्च व्यक्तीभवि- ष्यति । सा चैषा स्पन्दशक्विर्गीकृतानन्तसर्गसंहारैकघनाह ·८ स्पन्दनिर्णयः न्ताचमत्कारानन्दरूपा निःशेषशुद्धाशुद्धरूपामातृमेयसंको- चविकासाभासनसतत्त्वा सर्वोपनिषदुपास्या युगपदेवोन्मेष- निमेषमयी। तथा हि-शिवादेःक्षित्यन्तस्याशेषस्य तत्त्वग्रा- मस्य प्राक्सृष्टस्य संहतरूपा या निमेषभूरसावेवोद्भविष्यइ- शापेक्षया स्रष्टरूपोन्मेषभूमिस्तथा विश्वनिमेषभूश्चिद्धनतो- न्मेषसारा चिद्धनतानिमज्जनभूमिरपि विश्वोन्मेषरूपा । यदागमः 'लेलिहाना सदा देवी सदा पूर्णा च भासते। अमिरेषा विबोधाब्धेः शक्तिरिच्छात्मिका प्रभोः॥' इति । श्रीमान्महेश्वरो हि स्वातन्त्र्यशक्त्या शिवमन्त्र- महेश्वरमन्त्रेश्वरमत्रविज्ञानाकलप्रलयाकलसकलान्तां प्रमा- तृभूमिकां तद्वद्यभूमिकां च गृह्णानः पूर्वपूर्वरूपतां भित्तिभू- ततया स्थितामप्यन्तःस्वरूपावच्छादनक्रीडया निमेषय- अवोन्मेषयति उत्तरोत्तररूपतामवरोहक्रमेण , आरोहक्रमे- ण तूत्तरोत्तररूपतां निमेषयन्नेव ज्ञानयोगिनामुन्मेषयति पूर्वपूर्वरूपतामत एवोत्तरमुत्तरं पूर्वत्र पूर्वत्र संकोचात्मतां जहाद्विकसितत्वेनासावाभासयति , पूर्व पूर्व तु रूपं यथो- त्तरं विकसिततां निमज्जयन् सङ्कुचितत्वेन दर्शयति । एवं च सर्व सर्वमयमेव प्रथयति , केवलं तदवभासित- संकोचमात्रत इयं भेदप्रतिपत्तिरिव यदुद्दलनायेहत्य उ- पदेश इत्यास्तां तावदेतत् । नीलसुखाद्याभासोन्मेषमय्य- पि च संवित् प्रमात्रेकात्मकतत्स्वरूपनिमेषरूपावभातचर- पीताद्याभासोपसंहाररूपा चेति स्वसंवेदनसिद्धामिमां युग- फ्देवोन्मेषनिमेषोभयरूपां प्रतिभां भगवतीं विचिन्वन्तु म- हाधियः संसारविच्छेदाय ! अत एवोन्मेषनिमेषाभ्यामि- ·क्षेमराजविरचितः त्येतत्पदं निजवृत्तौ भट्टश्रीकल्लटेन ' संकल्पमात्रेण ' इत्य- विभक्तमेवेच्छाशक्तिरूपतया व्याख्यायि । संग्रहकृतापि 'एकचिन्ताप्रसक्तस्य यतः स्यादपरोदयः । उन्मेषः स तु विज्ञयः स्वयं तमुपलक्षयेत् ॥' (३१) इत्यत्र प्रारब्धचिन्तासंहरणमेव परस्वरूपोदयहेतुरुन्मेष इत्यभिधास्यते प्रवृत्तचिन्तासंहारं विना परस्वरूपोदया- भावात् । एतच्च तत्रैव वितनिष्यामः । 'परामृतरसापायत्तस्य यः प्रत्ययोङ्गवः। तेनास्वतन्त्रतामेति स च तन्मात्रगोचरः ॥' ( ३११४ ) इत्यत्राप्युदयः प्रलयपरमार्थ इति स्पष्टमेव वक्ष्यते । 'यदा क्षोभः प्रलोयत तदा स्यात्परमं पदम् ।' (१९) इत्यत्रापि क्षोभप्रलयात्मा निमेषः परपदोन्मेषरूप इत्यपि निरूपयिष्यते । तदेवमेवोभयरूपापि शक्तिः कदाचिदु- न्मेषप्रधानतया व्यवाहियते कदाचिनिमेषप्रधानतया । त- तश्च यस्य संबन्धिन्याः स्वरूपनिमेषात्मनः कार्योन्मेषप्रधा- नायाः शक्तेर्हेतोर्जगतो विश्वस्य शिवादेर्धरण्यन्तस्योदयो- ऽभेदसारतानिमज्जनसतत्त्वो नानावैचित्र्यशाली भेदरूपः सर्गः स्वरूपोन्मेषात्मनश्च बाह्यतानिमेषप्रधानायाः शक्ते- जगतः प्रलयोऽभेदमयतोदयात्मा विचित्रभेदरूपतासंहार- इति प्रलयोऽप्युदयरूप उदयोऽपि च प्रलयरूप इति व्या- ख्येयम् । वस्तुतस्तु न किंचिदुदेति व्ययते वा, केवलं स्प- न्दशक्तिरेव भगवत्यक्रमापि तथातथाभासरूपतया स्फुर- न्त्युदेतीव व्ययत इव चेति दर्शयिष्यामः । स्थितिविलयानु ग्रहाणां विशिष्टप्रलयोदयरूपत्वान्नाधिक्यमिति प्रलयोद- १ ग.: पु० ग्रन्थकृतेति पाठः ।

·स्पन्दनिर्णयः . याभ्यामेव पञ्चविधं पारमेश्वर्यं कृत्यं संगृहीतम् । निर्णी- तं चैवंप्रायं मयैव प्रथमसूत्रमात्रविवरणे स्पन्दसंदोहे । ननु श्रीमन्महार्थदृष्ट्या सृष्ट्यादिदेवताभिरेव विचित्रा जगतः प्रलयोदयाः संपाद्यन्ते तत्कथमेतदुक्तं यस्येत्यादि,-इत्या- शङ्कयाह तं शक्तिचक्रविभवप्रभवमिति । शक्तीनां सृष्टिर- कादिमरीचिदेवीनां चक्रं द्वादशात्मा समूहस्तस्य यो वि- भव उद्योगावभासनचर्वणविलापनात्मा क्रीडाडम्बरस्तस्य प्रभवं हेतुम् । एता हि देव्यः श्रीमन्मन्थानभैरवं चक्रेश्वर- मालिङ्गय सर्वदेव जगत्सर्गादिक्रीडांसंपादयन्तीत्याम्नायः। अथ च कस्मात्परमेश्वरस्य जगत्सर्गसंहारादिहेतुत्वमित्या- शङ्कायामेतेदेवोत्तरं शक्तिचक्रेति । यावद्धि किंचिद्विश्वं संभवति तत्प्रकाशमानत्वेन प्रकाशमयत्वात् 'स्वामिनश्चास्मसंस्थस्य भावजातस्य भासनम् । अस्त्येव न विना तस्मादिच्छामर्शः प्रवर्तते ॥' (ई०प्र० ५।५।१०) इति विपश्चिनिश्चितनीत्या परमेश्वरस्यान्त प्रकाशैकात्म्येन प्रकाशमान स्थितं सच्छक्तिचक्रमित्युच्यते यतः परमेश्वर- स्यागमेष्वनन्तशक्तित्वमुद्धोष्यते , तस्य शक्तिचक्रस्यामा- सपरमार्थस्य विश्वस्य यो विभवः परस्परसंयोजनावियोज- नावैचित्र्यमनन्तप्रकारं तस्य प्रभवं कारणम् । स एव हि भ- गवान्विज्ञानदेहात्मकान्स्वात्मैकात्म्येन स्थितान्विश्वानाभा- सानन्योन्यं नानावैचित्र्येण संयोजयन्वियोजयंश्च विश्वोद- यप्रलयहेतुः । तदुक्तं श्रीभट्टकल्लटेन 'विज्ञानदेहात्मकस्य शक्तिचक्रैश्वर्यस्योत्पत्तिहेतुत्वम् ।' इत्येतद्वृत्त्यक्षराणामत्र व्याख्याद्वयेऽप्यानुरूप्यम् । अपि च १ ग० पु० एवं प्रागिति पाठः। २. ग० पु. इदमिति पाठः। ३ ग० पु. तदेतदिति पाठः ।

·क्षेमराजविरचितः 'शक्तयोऽस्य जगत्कृत्स्नम् ।' इत्यागमदृष्ट्या 'तस्माच्छब्दार्थचिन्तासु न सावस्था न या शिवः ।' (२४) इतीहत्यस्थित्या च जगदात्मनः 'तत्खेचयूर्वमार्गस्थं व्योम वामेशिगोचरम् ।' इति रहस्यनीत्या च वामेश्वरीखेचरीगोचरीदिक्चरीभूचरी- रूपस्य मयैव स्पन्दसन्दोहे सम्यङ्गिीतस्य 'अप्रबुद्धधियस्त्वेते स्वस्थितिस्थगनोद्यताः।' (१ । २० इत्यत्रापि निर्णेष्यमाणस्यैतद्वयाख्याद्वयव्याख्यातशक्तिच- क्रप्रपञ्चभूतस्य च 'यतः करणवर्गोऽयं............ ।' (१।६) इति स्थित्येन्द्रियग्रामात्मनः 'तदाक्रम्य बलं मन्त्राः...... ।' (२।१) इति नित्यमन्त्रात्मनः 'शब्दराशिसमुत्थस्य शक्तिवर्गस्य" ।' (३।१३) इति नीत्या ब्राह्मचादिदेवताखभावस्यैवमादेरनन्तप्रकार- सापि मयैव स्पन्दसन्दोहे वितत्य निर्णीतस्य शक्तिचक्र- स्य यो विभवो माहात्म्यं तत्र प्रभवतीति प्रभवं स्वतन्त्रं न तु पशुवत्परतन्त्रम् । शक्तिचक्रस्य रश्मैिपुञ्जस्य यो विभवोऽ- न्तर्मुखो विकासस्ततः प्रभव उदयोऽभिव्यक्तिर्यस्येति बहु- व्रीहिणाऽन्तर्मुखतत्स्वरूपनिभालनादयत्नेन परमेश्वरस्वरूप- प्रत्यभिज्ञानं भवतीत्यर्थः । किं च यस्य चिदानन्दघनस्या- मन उन्मेषनिमेषाभ्यां स्वरूपोन्मीलननिमीलनाभ्यां 'यद- न्तस्तद्वहिः' इति युक्त्या जगतः शरीररूपस्य तदनुषङ्गेण १ ग० पु. दृष्ट्येति पाठः। २ ग० पु. अन्येति पाठः । ३ ग० पु० स्वरश्मिचक्रस्येति पाठः।

·स्पन्दनिर्णयः बाह्यस्यापि विश्वस्य प्रलयोदयों यथासंख्यं मज्जनोन्मज्जने भवतस्तं शक्तिचक्रविभवय परसंविदेवतास्फारस्य प्रभवं भक्तिभाजामेतत्स्वरूपप्रकाशकं शंकरं स्तुमः । तथा यस्य खात्मनः संवन्धिनो बहिर्मुखताप्रसररूपादुन्मेषाज्जगत उ- दयोऽन्तर्मुखतारूपाच्च निपात्प्रलयस्तं विश्वसर्गादिकायु- न्मेपादिस्वरूपसंविद्देवीमाहात्स्यस्य हेतुं शंकरं स्तुम इति यथासंभवमपि योज्यम् । देहाद्याविष्टोऽपि परमेश्वरः कर- णोन्मीलननिमीलनाभ्यां रूपादिपञ्चकमयस्य जगतः स- र्गसंहारौ करोति । यदुक्तं रहस्यतत्वविदा 'तदेवं व्यवहारेऽपि प्रभुदेहादिमाविशन् । भान्तमेवान्तरोंघमिच्छया भालयेद्वहिः ॥' (ई० प्र० १।६।७) इति । एवंविधार्थपरिग्रहायापि 'यस्य स्वातन्त्र्यशक्त्या' इति त्यक्त्वा 'यस्योन्मेषनिमेषाभ्याम्' इति न्यरूपि गुरुणा । अत्र च शंकरस्तुतिः समावेशरूपा प्राप्यत्वेनाभिधेया, शक्तिच- क्रविभवात्प्रभवो यस्येति बहुव्रीहिणा शक्तिचक्रविकासस्त- त्याप्तावुपाय उक्तः, शक्तिचक्रविभवस्य परसंविद्देवतास्फा- रस्य भक्तिभाजां प्रभवं प्रकाशकमिति तत्पुरुषेण फलमु- . कम् । यद्वक्ष्यति 'ततश्चक्रेश्वरो भवेत् ।' (३।१६) इत्यभिधेयोपाययोरुपायोपेयभावः संवन्ध इत्यभिधेयोपाय- संबन्धप्रयोजनान्यनेनैव सूत्रेण सूत्रितानि ॥ १॥ नन्वेवंभूतशंकरखरूपसत्तायां किं प्रमाणं कुतश्चोपादा- नादिहेतुं विना जगदसौ जनयति , तस्यैवोपादानत्वे मृ- त्पिण्डस्येव घटेन जगता तिरोधानं क्रियेत, तिरोहिता- तिरोहिततायां च भगवतः स्वभावभेदः स्यात् , पुनरुन्मज्जने ·नेमराजविरचितः च हेतुश्चिन्त्यो, जगदुदये च द्वैतप्रसङ्ग इत्येताः शङ्का एक- प्रहारेणापहर्तुमाह यत्र स्थितमिदं सर्व कार्य यस्माञ्च निर्गतम्। तस्यानावृतरूपत्वा- न निरोधोऽस्ति कुत्रचित् ॥२॥ तस्यास्य शंकरात्मनः प्रकाशानन्दघनस्य स्वस्वभावस्य न कुत्रचिद्देशे काल आकारे वा निरोधः प्रसरव्याघातोऽ- स्ति अनावृतरूपत्वादस्थगितखभावत्वात् । अयं भावः इह यत्किंचित्प्राणपुर्यष्टकसुखनीलादिकं चित्प्रकाशस्थावरकं संभाव्यते तद्यदि न प्रकाशते न किंचित्, प्रकाशमानं तु प्र- काशात्मकशंकरस्वरूपमेवति किं कस्य निरोधकं को वा निरोधार्थः । एतदेव तस्येत्येतद्विशेषणेन यत्रेत्यादिनोपपा- दयति । यत्र यसिंश्चिद्रूपे स्वात्मनि इदं मातृमानमेयात्मकं सर्व जगत्कार्य स्थितं यत्प्रकाशन प्रकाशमानं सत्स्थिति लभते तस्य कथं तेन निरोधः शक्यस्तनिरोधे हि निरोध- काभिमतमेव न चकांस्यादित्याशयशेषः । यथोक्तम् 'तदात्मनव तस्य स्यात्कथं प्राणेन यन्त्रणा।' (अजडप्र. २१) इत्यजडप्रमातृसिद्धौ । ननूत्पन्नस्य स्थित्यात्मा प्रकाशो भ- वति , उत्पत्तिरेव त्वस्य कुत इत्याह यस्साच निर्गतमिति । स्मृतिवनसंकल्पयोगिनिर्माणदृष्टया चितः स्वानुभव- सिद्धं जगत्कारणत्वमुज्झित्वा अप्रमाणकमनुपपन्नं च प्रधानपरमाणवादीनां न तत्कल्पयितुं युज्यते । कार्यपदेन १ क. पु. किंचित्स्यादिति पाठः । २ ख. पु० न तत्कल्पनमिति पाठः। ..

·स्पन्दनिर्णयः चेदमेव ध्वनितं कर्तुः क्रियया निष्पाद्यं हि कार्यमुच्यते न तु जडकारणानन्तरभावि जडस्य कारणत्वानुपपत्तेः ईश्वर- प्रत्यभिज्ञोक्तनीत्या । भविष्यति चैतत् 'अवस्थायुगलं चात्र कार्यकर्तृत्वशब्दितम् । [१ । १४] इत्यत्र । सर्वशब्देनोपादानादिनरपेक्ष्यं कर्तुर्ध्वनितम् । न च कार्य घटादि कर्तुः कुम्भकारादेः कदाचित्स्वरूपं तिरोद- धदृष्टम् । ननु निर्गतिरवस्थितस्य भवति तत्किमेतत्वचि- दादावेव स्थितं, नान्यत्र स्थितम् अपितु तत्रैव चिदात्मनी- त्याह यत्र स्थितमिति । आवृत्त्या चैतद्योज्यम् । अयमर्थः यदि चिदात्मनि जगदहप्रकाशाभेदेन न भवेत्तत्कथमुपा- दानादिनिरपेक्षं तत उदियात् । यतस्तु 'यथा न्यग्रोधबीजस्थः शक्तिरूपो महाद्रुमः। तथा हृदयबीजस्थं जगदेतञ्चराचरम् ॥' (प० त्री०२४) इत्याम्नायस्थित्या 'स्वामिनश्चात्मसंस्थस्य।' (ई०प्र० १।५।१०) इति पूर्वोक्तयुक्त्या च तत्रैतदभेदेन स्फुरस्थितं ततोऽ- यं चिदात्मा भगवान्निजरसाश्यानतारूपं जगदुन्मज्जयती- ति युज्यते । एवं च यत्र स्थितमेव सद्यस्मानिर्गतमित्यत्र योजना जाता। च एवार्थे भिन्नक्रमः । ननु यदि तसा- प्रकाशवपुष इदं जगनिर्यातं तन्त्र प्रथेत न हि प्रथाबाह्यं च प्रथते चेति युक्तमित्याशङ्कय यसानिर्गतमपि सद्यत्र स्थि- तमित्यावृत्त्या संगमनीयम् । चोऽप्यर्थे भिन्नक्रमः । एतदुक्तं भवति न प्रसेवकादिवाक्षोटादि तत्तसानिर्गतमपि तु स एव भगवान्तस्वातन्त्र्यादनतिरिकामप्यतिरिक्तामिव जगद्रूपतां . ख० पु. न्यायात् इति पाउः।

·मराजविरचितः : - खभित्तौ दर्पणनगरवत्प्रकाशयन्स्थितः । ननु च भवत्वेवं सर्गस्थित्यवस्थयोर्जगतास्यानिरुद्धत्वं संहारावस्थया त्वभा- वात्मना सुषुप्तदेशीयया जगतः संबन्धिन्या कथं नैतत्ति- रोधीयते, नहि ग्राह्यं जगद्विना ग्राहकश्चिदात्मा कश्चिदि- त्यावृत्त्यैतदेवोत्तरं यसानिर्गतमपि सद्यत्रैव स्थितमुत्पन्नम- पि जगत्संहारावस्थायां तदैकात्म्येनैवास्ते न त्वस्यान्यः क- श्चिदुच्छेदः शून्यरूपस्तस्य वक्ष्यमाणयुक्त्या प्रकाशं भि- त्तिभूतं विनानुपपत्तेरित्यर्थः । यथोक्तं श्रीखच्छन्दशास्त्रे अशून्यं शून्यमित्युक्तं शून्यं चाभाव उच्यते । देव्यभावः स विज्ञेयो यत्र भावाः क्षयं गताः ॥ [४ १२६२] इति । एवं सर्वं यस्य कार्य यत्प्रकाशेनैव प्रकाशते संहृतम- पि च सद्यत्प्रकाशैकात्म्येन तिष्ठति न तस्य देशकालाका- रादि किंचिनिरोधकं युज्यते , इति व्यापकं नित्यं विश्व- शक्तिखंचितं स्वप्रकाशमादिसिद्धं चैतत्तत्त्वमिति नास्य सि- द्धावज्ञातार्थप्रकाशरूपं प्रमाणवराकमुपपद्यत उपयुज्यते सं- भवति वा प्रत्युतैतत्तत्त्वसिद्धयधीना प्रमाणादिविश्ववस्तु- सिद्धिः । तदुक्तमस्मद्गुरुभिस्तत्रालोके 'प्रमाणान्यपि वस्तूनां जीवितं यानि तन्वते । तेषामपि परो जीवः स एव परमेश्वरः ॥' (तं. १ प्रा० ५५श्लो०) इति । यस्मानिर्गतमपीदं जगद्यत्र स्थितं यत्प्रकाशेन प्र- काशमानं तथाभूतमपि यत्र स्थितं यत्प्रकाशैकरूपं यत्स- काश एव यस्य सिद्धयै न्यणेक्ष्यमाणं भवति न त्वन्य- जगन्नाम किंचित् । अत्र यत्र स्थितमित्यावर्त्य द्विर्योज्यम् । एवं च स्वानुभवसिद्धमेवास्य तत्त्वस्य सृष्टिस्थितिसंहारमे- १ ख. पु. श्रावृत्त्या इति पाठः ।

·. स्पन्दनिर्णयः लनावभासिनोऽतिदुर्घटकारिणः सर्वदा सर्वत्रानिरुद्धत्वम् । यथोक्तं श्रीमदुत्पलदेवाचार्यैः 'परमेश्वरता जयत्यपूर्वा तव सर्वेश यदीशितव्यशून्या । अपरापि तथैव ते ययेदं जगदाभाति यथा तथा न भाति ॥' (उ० स्तो० १६ । ३०) इति । अत्र हि भासमानमेव जगद्भासनैकशेषीभूतत्वाद्भास- नातिरिक्तं न किंचिद्भातीत्यर्थः। किंच यत्र स्थितमित्युक्त्यो- पशमपदे यस्माच निर्गतमिति प्रसरपदे यतोऽस्य न निरोध- स्ततो निमीलनोन्मीलनसमाधिद्वयेऽपि योगिना स्वस्वभा- वसमावेशपरेणैव भवितव्यम् । यद्वक्ष्यते 'यदा क्षोभः प्रलीयेत तदा स्यात्परमं पदम् । [1] इति । तथा तस्माच्छब्दार्थचिन्तासु न सावस्था न या शिवः। [२४] इत्यपि च । कुत्रचिदनात्मवादिनि सौगतादौ प्रमातरि कुत्रचिच्च बाधकाभिमते प्रमाणे सति न तस्य निरोधःप्र- तिषेधोऽस्ति , यतो यस्तस्य प्रतिषेधको यच तस्य प्रतिषे- धकं प्रमाणं तद्यदि न सिद्धममित्तिकमेतचित्रं सिद्धिश्चास्य प्रकाशते इति तत्सिद्ध्यैव भगवानादिसिद्धस्वप्रकाशमूर्ति- रस्तीत्येतत्प्रतिषेधायोदितेनाप्यनक्षरमुक्तम् । भविष्यति चैतत् न तु योऽन्तर्मुखो भावः । [१ । १६ ] इत्यत्रान्तरे । एवं चानेन विश्वोत्तीर्ण विश्वमयं विश्वसर्ग- संहारादिकारि शांकरं स्वखभावात्मकं तत्त्वमित्यभिदधता सर्वेषु पारमेश्वरेषु यदुपास्यं तदितः स्पन्दतत्त्वान्नाधिकं केवलमेतत्स्वातन्त्र्यवशेनैव तदुपासावैचित्र्यमाभास्यते । १ क० ख० पु० अतदिति पाठः! . .

·३ क्षेमराजविरचितः वस्तुतस्तु एतद्वीर्यसारमेवाशेपम् । यद्वक्ष्यति 'तदाक्रम्य बलं मन्त्राः सर्वज्ञबलशालिनः । २१ इत्येतदपि भङ्गया प्रतिपादितम् । एवं च न कश्चिदुक्तचो- द्यावकाशः। एवमेतादृशेषु चिन्तारत्नप्रायेषु श्रीस्पन्दसू त्रेषु यदन्यैः सर्वैविकृतिकृद्भिर्व्याख्यायि यच्चास्माभिः किं- चिद्वयाक्रियते तत्रान्तरममत्सरा अनवलिप्ताश्च स्वयमेव विचिन्वन्तु सचेतसो न तु तदस्माभिरुद्धाव्य प्रतिपदं प्र- दर्श्यते ग्रन्थगौरवापत्तेः ॥ २॥ ननु जागरादिदशास्वीदृशः स्वभावो नानुभूयते यदि चायमुक्तयुक्तिभिर्न केनचित् निरुध्यते तत् जागराद्यवस्था- सु स्वयमेव निरोत्स्यते, इति शङ्कात उक्तमप्यर्थमप्रतिपद्य- मानं प्रतिबोधयन्नुपदिशति जाग्रदादिविभेदेऽपि तदभिन्ने प्रसर्पति। निवर्तते निजान्नैव स्वभावादुपलब्धृतः ॥३॥ जागरापरपर्यायो जाग्रच्छब्दः शिष्टप्रयुक्तत्वात् । लोक- प्रसिद्धे जाग्रत्स्वप्नसुषुप्तानां भेदे योगिप्रसिद्धेऽपि वा धा- रणाध्यानसमाधिरूपे प्रसर्पति अन्यान्यरूपे प्रवहति सति अर्थात् तत्त्वं निजादनपायिनः सर्वस्यात्मभूताचानुभवि- तरूपात्स्वभावान्नैव निवर्तते । यदि हि स्वयं निवर्तेत तजाय- दाधपि तत्प्रकाशविनाकृतं न किंचित्प्रकाशेत । उपलब्धृ- ता चैतदीया जागरास्वप्नयोः सर्वस्य स्वसंवेदनसिद्धा १ ख० पुवृत्तिकृगिरिति पाठः।

·स्पन्दनिर्णयः सौषुप्ते यद्यपि सा तथा न चेत्यते तथाप्यौत्तरकालिकस्मृ. त्यन्यथानुपपत्त्या सिद्धा उपलब्धृत एव च स्वभावान निवर्तते, उपलभ्यं त्ववस्थादि तन्माहात्म्याग्निवर्ततां कामं कात्र क्षतिः । एवकारोऽप्यर्थे भिन्नक्रमस्तदभावेऽपि न निवर्तत इत्यर्थः । जागरादिविभेदस्य विशेषणद्वारेण हे- तुस्तदमिन्ने इति, तस्माच्छिवस्वभावादभेदेन प्रकाशमा- नत्वात्प्रकाशरूपे इत्यर्थः । यच्च यदेकात्मकं तत्कथं तन्नि- वृत्ताववतिष्ठते । यद्वा तदिति कर्तृपदम् । अभिन्न इति तु केवलमभिन्नत्वं जागरादेः शिवापेक्षमेव । अर्थात्तत्तत्वं जा- गरादिभेदेऽपि सति प्रसर्पति प्रसरति वैचित्र्यं गृह्णाति त- व स्वभावानिवर्तत इति योज्यम् । किंचायं जाग्रदादि- भेदः परिणामो विवतों वेति यत्सांख्यपाश्चरात्रशाब्दिका- दयो मन्यन्ते तद्व्युदासायाप्युक्तं तदभिन्न इति । अवस्था- अपञ्चोऽपि यदि चिन्मात्रात्परिणामतया मनागप्यतिरि- च्येत चिद्रूपं वा तत्परिणती मनागतिरिध्येत तन्न किंचिच- कास्यादिति तावत्र परिणामोऽस्ति । यथोक्तम् 'परिणामोऽचेतनस्य चेतनस्य न युज्यते।' इति श्रीकिरणे । न च भासमानोऽसावसत्यो ब्रह्मतत्त्वस्या- पि तथाखापत्तेः,-इत्यसत्यविभक्तान्यरूपोपग्राहिता विवर्त इत्यपि न सङ्गतम् । अनेन चातिदुर्घटकारित्वमेव भगवतो ध्वनितम् । यस्माजागरादिविभेदं च प्रकाशयति तत्रैव च स्वाभेदमिति भेदात्मना तदभेदात्मनोभयात्मना च रूपेणा- परापरापरापराशक्तित्रयस्वरूपेण स्फुरतीत्यनुत्तरषडर्धत- क. गपु. रिक्तमिति पाठः । २ ग० पु० उभयमेलनात्मनेति पाठः।

·क्षेमराजविरचितः वात्मतया भगवानेव स्फुरति । अतश्च जागरादिदशावस्थि- तोऽपि एवमिमं स्वस्वभावं परिशीलयन् यश्चिनुते स शंकर एवेत्युपदिष्टं भवति ॥३॥ अथ ये 'एकमेवेदं संविद्रूपं हर्षविषादाद्यनेकाकारवि- वंत पश्याम' इत्युक्त्या ज्ञानसन्तान एव तत्त्वमिति सौ- गता मन्यन्ते ; ये चाहंप्रतीतिप्रत्येयः सदैव सुखाद्युपाधि- तिरस्कृत आत्मेति मीमांसकाःप्रतिपन्नास्तानेकेनैव श्लो- केनापवदति अहं सुखी च दुःखी च रक्तश्चेत्यादिसंविदः। सुखाद्यवस्थानुस्यूते वर्तन्तेऽन्यत्र ताः स्फुटम् ॥४॥ य एवाहं सुखी स एव दुःखी सुखानुशायिना रागेण युक्तत्वाद्रको दुःखानुशायिना द्वेषेण संबन्धाविष्टश्चेत्यादयः संविदो ज्ञानानि ता अन्यत्रेति अवस्थातर्यात्मतत्त्वे वर्तन्ते तत्रैवान्तर्मुखे विश्राम्यन्ति स्फुटं स्वसाक्षिकं कृत्वा । अन्यथा क्षणिकज्ञानानां स्वात्ममात्रक्षीणत्वात्तत्संस्कारजन्मनामपि विकल्पानामनुभवागोचरे प्रवृत्त्यभावादनुसंधानमिदं न घ- टेत । चकारास्तुल्ययोगितापरा अनुसंधानं द्योतयन्ति । कीदृशेऽन्यत्र, सुखाद्यवस्था उदयपलयिन्योऽनुस्यूता ब्धा यस्मिंस्तस्मिन् सुखाद्यवस्थानुस्यूतेऽन्तःस्रक्सूत्रकल्प- तया स्थिते । ता इत्यनेनानुसंधीयमानावस्थानां स्मर्य- १ ख. पु० विश्रान्तमिति पाठः । २ क० ख० पु. द्वेष्टेति पाठः ।

·स्पन्दनिर्णयः माणतामभिदधक्षणिकशानवादिमतेऽनुभवसंस्कारोत्पन्न- त्वादाकारारूषितत्वेऽपि स्मृतेः काममनुभवसदृशत्वं भ- वतु , न त्वनुभवानुभूतातोतकालार्थव्यवस्थापकत्वं घटते , सर्वसंविदन्तर्मुखे तु प्रमातरि सति सर्व युज्यत इति सू- चितवान् , इत्यलं सुकुमारहृदयोपदेश्यजनवरस्यदायिनी- भिराभिः कथाभिः। एतदर्थिभिः प्रत्यभिज्ञा परीक्ष्या। ग्र- न्थकृतैव तु यत इह युक्तिरासूनिता ततोऽस्माभिः किंचि- दुद्घाटितमिति सचेतोभि स्मभ्यमसूययितव्यम् । मीमांस- कपरिहाराय तु एतदित्थं व्याख्यातव्यम् । अहं सुखीत्या- दिसंविदो यास्ता अन्यत्रेति पुर्यष्टकस्वरूपे प्रमातरि सु- खाद्यवस्थाभिरनुस्यूते ओतप्रोतरूपे स्फुटं लोकप्रतीतिसा- क्षिकं वर्तन्ते तिष्ठन्ति, न त्वस्मदभ्युपगतेऽस्मिंश्चिदानन्द- घने शंकरात्मनि स्वस्वभावे,-इति न सर्वदा सुखाद्युपाधि- तिरस्कृतोऽयमात्मापि तु चिन्मयः । यदा तु निजाशुद्धया वक्ष्यमाणयायं स्वस्वरूपं गृहयित्वा तिष्ठति तदा पुर्यष्ट- काद्यवस्थायां सुखिखादिरूपतास्य तत्रापि न निरोधस्तैः सुखादिभिरस्येत्युक्तमवेति न तत्तिरस्कृतोऽयं कदाचिदपि । अहं कृशोऽहं स्थूल इत्यादिप्रतीतिपरिहारेण अहं सुखी दुःखीत्यादि वदतोऽयमाशयः-सुखित्वादिप्रतीतिसंभिन्नां पुर्यष्टकभूमिमन्तर्मुखे पदे निमजयंस्तदनुषङ्गेण बाह्यस्यापि देहघटादेगलनात्प्रत्यभिजानात्येव स्वं शिवस्वभावत्वमि- ति सर्वथा पुर्यष्टकशमनायैव यत्न आस्थेय इति ॥४॥ उक्तोपपत्तिसिद्धां समस्तवादानामनुपपन्नतामनुवदन्नुप- पत्तिसिद्धं स्पन्दतत्त्वमेवास्तीति प्रतिजानाति युक्त्यनुभवा- ३ ग० पु० एतदिति पाठः ।

·क्षेमराजविरचितः गमज्ञो रहस्यगुरुप्रवरः न दुःखं न सुखं यत्र न ग्राह्य ग्राहकं न च । न चास्ति मूढभावोऽपि तदस्ति परमार्थतः ॥ ५॥ इह यत्किंचिहुःखसुखाद्यान्तरं नीलपीतादिकं बाह्यं ग्रा- ह्यं यच्चैतद्राहकं पुर्यष्टकशरीरेन्द्रियादि तत्तावत्सौषुप्तवदसं- चेत्यमानं स्फुटमेव नास्तीति वक्तुं शक्यम् । यदापि तु संचेत्यते तदा संचेत्यमानस्याप्यस्य चैतन्यमयत्वाचैतन्य- मेवास्तीत्यायातम् । यदाहुः 'प्रकाशामा प्रकाश्योऽर्थों नाप्रकाशश्व सिध्यति ।' (ई०प्र० ।५।३) इति रहस्यतत्त्वविदोऽस्मत्परमेष्टिनः श्रीमदुत्पलदेवपादाः श्रीमदीश्वरप्रत्यभिज्ञायाम् । इहापि वक्ष्यते 'तत्संवेदनरूपेण तादात्म्यप्रतिपत्तितः' (२ । ३ ) इत्यतो दुःखसुखादि नीलादि तद्राहकं च यत्र नास्ति तत्प्रकाशैकयनं तत्त्वमस्ति । नन्वेवं सर्वग्राह्यग्राहकोच्छेदे शू- न्यात्मैव तत्त्वमित्यायातं , नेत्याह न चास्ति मूढभावोऽपि इति । मूढभावो मूढत्वं शून्यरूपतापि यत्र नास्ति सो- ऽपि हि न प्रथते कथमस्ति , प्रथते चेत्तर्हि प्रथात्मकत्वा- नासौ कश्चित्प्रथैवास्ति , न च प्रथायाः कदाचिदभावो भवति तदभावे प्रथाभावस्याप्यसिद्धेः । भविष्यति चैतत् 'न तु योऽन्तर्मुखो भावः । (१ । १६) इत्यत्र । अपि च मूढमाव ऐश्वर्यात्मकविमर्शशून्यप्रका शमात्रतत्त्वो ब्रह्मरूपोऽपि यत्र नास्ति यच्छ्रुत्यन्तविदः , - ·स्पन्दनिर्णयः प्रतिपन्नाः 'विज्ञानं ब्रह्म' इति, तस्यापि स्वातन्त्र्यात्मक- स्पन्दशक्ति विना जडत्वात् । यथोक्तं प्रत्यभिज्ञायाम् 'स्वभावमवभासस्य विमर्श विदुरन्यथा । प्रकाशोऽर्थोपरक्तोऽपि स्फटिकादिजडोपमः ॥'(ई०प्र० १॥५॥११) इति । भट्टनायकस्तोत्रेऽपि 'नपुंसकमिद नाथ परं ब्रह्म फलेत्कियत् । त्वत्पौरुषी नियोक्त्री चेन्न स्यात्त्वद्भक्तिसुन्दरी ॥' इति । एवं च 'यत्र स्थितम्' इत्यतः प्रभृति यत्तत्वं विचारितं तदेवास्ति, तच्चास्त्येव परमार्थतो युक्त्यनुभवा- गमसिद्धेन रूपेण, परमार्थत एव चाकल्पितेन पूर्णेन रू- पेणास्ति न तु नीलादिवत्कल्पितेन । यथोक्तं महागुरुभिः 'एवमात्मन्यसत्कल्पाः प्रकाशस्यैव सन्त्यमी। जडाः प्रकाश एवास्ति स्वात्मनः स्वपरात्मभिः ॥'(अजडप्र०१३) इति । तत्रभवद्भर्तृहरिणापि 'यदादौ च यदन्ते च यन्मध्ये तस्य सत्यता। न यदाभासते तस्य सत्यत्वं तावदेव हि ॥' इति । सावधारणत्वात्सर्ववाक्यानामेवकारोव त्रिर्योज्यो । एवमनेन सूत्रेण .सुखाद्याकारसंवित्संतानवादिनां सुखादि- कलुषितप्रमातृतत्त्ववादिनां ग्राह्यग्राहकनानात्ववादिनां स- र्वेषामभाववादिनां निष्परामर्शप्रकाशब्रह्मवादिनां च म- तमनुपपन्नत्वादसत्त्वेनानूध पारमार्थिकं स्पन्दशक्तिरूपमेव तत्त्वमस्तीति प्रतिज्ञातम् । अथ च यसिनसिन् सोपदे- शसावधानमहानुभावपरिशील्ये स्फुरत्तासारे स्पन्दतत्त्वे स्फुरति दुःखसुखग्राह्यग्राहकतदभावादिकमिदं सदपि न किंचिदेव सर्वस्यैतश्चमत्कारैकसारत्वात्तदेवैतदस्तीत्युपदि- १ ख. पु० ब्रह्मतत्त्ववादिनामिति पाठः ।

·क्षेमराजविरचितः ष्टम् । यन्महागुरवः 'दुःखान्यपि सुखायन्ते विषमप्यमृतायते । मोक्षायते च संसारो यत्र मार्गः स शाङ्करः ॥' (उ० स्तो० । २० । १२) इति । शांकरो मार्गः शंकरात्मस्वभावप्राप्तिहेतुः पराश- क्तिरूपः प्रसरः ॥५॥ एवमुपपत्तिपरिघटिततत्त्वप्रत्यभिज्ञानाय साभिज्ञानमु- पायं निरूपयति यतः करणवर्गोऽयं विमूढोऽमूढवत्स्वयम् । सहान्तरेण चक्रेण प्रवृत्तिस्थितिसंहृतीः॥६॥ लभते तत्प्रयत्नेन परीक्ष्यं तत्त्वमादरात् । यतः स्वतन्त्रता तस्य सर्वत्रेयमकृत्रिमा ॥ ७॥ तन्निर्णीतं तत्त्वमादरात् श्रद्धया प्रयत्नेन च 'उद्यमो भैरवः' (१।५) इति शिवसूत्रप्रतिपादितेन सर्वभेदोपसंहारात्मना निजौ- जोवृत्तिस्फारणरूपेण परिपूर्णान्तर्मुखस्वरूपसेवनात्मना भै- रवरूपेणोद्यमेन परीक्ष्यम् । यत इयमिति सर्वस्य स्वसंवि- दिता तस्य शंकरात्मनः खखभावस्याकृत्रिमा सहजा स्प- न्दतत्त्वरूपा खतत्रता सर्वत्र जडाजडविषये स्फुरन्ती स्थि- तेति शेषः। किं तत्तत्त्वमित्याह यत इत्यादि लभत इत्य- ·स्पन्दनिर्णयः : न्तम् । अयमिति लोकप्रसिद्धो गोलकादिरूपो न तु शा- त्रितस्तस्य नित्यपरोक्षत्वेनायमिति निर्देशाभावात्, कर- णवर्गस्त्रयोदशेन्द्रियाणि विशेषेण मूढो मायावशाज्जडा- भासीभूतोऽणोर्मूढादप्यधिकं मूढत्वं प्राप्तोऽमूढवचेतनव- स्वयं प्रवृत्तिस्थितिसंहतीर्लभते विषयोन्मुखीभवति तत्र रज्यते ततश्च निवर्तत इत्यर्थः । कथं सहान्तरेण चक्रेण, इहान्तरं चक्रं करणेश्वयों नान्तःकरणानि तेषां वर्गशब्देन स्वीकारात् , न वक्ष्यमाणं पुर्यष्टकं तत्स्थस्यान्तःकरणत्रय- स्य वर्गशब्देनैव गृहीतत्वात् , तन्मात्राणां च वासनामात्ररू- पाणामुपदेश्यमयोगिनं प्रति साक्षात्प्रवृत्त्यादिकर्तृत्वेनासि- द्धेः, योगिनस्तु साक्षात्कृततन्मात्रस्य स्वयमेव परतत्त्वप- रिशीलनावहितस्योपदेश्यत्वाभावात्। तसादेतदेकीयमत- मसत् । विमूढोऽमूढवदित्यनेन करणवर्ग एव संबन्ध्यो , नत्वान्तरमपि करणेश्वरीचक्रं तस्य चिच्चमत्काररूपत्वात्। एवमभिदधानस्यायमाशयः, यदयं शंकरात्मा स्वस्वभावो- ऽतिदुर्घटकारिणः स्वातन्त्र्याधुगपदेव संवित्तिसारं च क- रणेश्वरीचक्रं जडाभासरूपं च करणवर्गमेकतयैव निर्भास- यन् प्रवृत्तिस्थितिसंहतीः कारयति येन भगवत्यः करणे- श्वर्यो यथा तत्तद्भावसृष्टयादि विदधति तथा करणवर्गो जडोपि तत्कारीव लक्ष्यते । यद्यपि रहस्यदृष्टौ न कश्चि- ज्जडः करणवर्गोऽस्ति अपितु विज्ञानदेहाः करणेश्वर्य एव विजृम्भन्ते तथापीह सुप्रसिद्धप्रतीत्यनुसारेणोपदेश्यः क्र- मेण रहस्यार्थोपदेशेऽनुप्रवेश्य इत्येवमुक्तम् । एवं च गोल- कादिरूपकरणवर्गप्रवृत्यादिक्रमेणं तदधिष्ठातृरूपं निजम- रीचिचक्र चिन्वानेनैव तदुभयप्रचोदकं श्रीमच्छङ्करात्मकं ·क्षेमराजविरचितः भू- स्वस्वरूपं परीक्षणीयं, यतस्तत्प्राप्ती तदीयाकृत्रिमा स्वतत्र- तस्य योगिनः स्यादित्यप्यनेनैवोक्तं भवति । तदेतदेव प- रीक्षणाई परमोपादेयखादेतदेव च परीक्षितुं शक्यमुक्तयु- क्या सुखोपायखात् , अत एवादरेणाभिलषितविषयोपभो- गानिरोधात्मना बहुमानेन । अत्र परीक्षणस्येहत्योपदे- शानुसारेण प्राप्तकालता । यथोक्तं रहस्यगुरुभिः 'निजनिजेषु पदेषु पतन्त्विमाः करणवृत्तय उल्लसिता मम । क्षणमपीश मनागपि मैव त्वदविभेदरसक्षतिसाहसम् ॥' (उ० स्तो०८।७) इति । परीक्ष्यमित्यर्हे शक्ये प्राप्तकालतायां प्रैषादौ च कु- त्यः । अथ च जडः करणवर्गो यद्वलादमूढवत्प्रवृत्त्यादि लभते इति सर्वस्यानुभवसाक्षिकमभिदधदिन्द्रियादिचैतन्य- वादिचार्वाकमतमप्यनेन व्युदस्तवान् ॥ ७ ॥ अथ कथमुक्तं ततस्तत्त्वाच्चेतनतामिवासाधेन्द्रियाणि स्वयं प्रवृत्यादि लभन्त इति , यावतायमेव ग्राहक इच्छया दात्रा- दीनीव करणानि प्रेरयति । यदप्युक्तं तत्तत्त्वं प्रयत्नेन प- रीच्यम् इति तदपि कथं, यतोऽस्माकमिच्छा बहिरेवानुधा- वति न तु तत्त्वपरीक्षायां प्रवर्तितुमुत्सहत इत्याशङ्कयाह न हीच्छानोदनस्यायं प्रेरकत्वेन वर्तते। अपि त्वात्मबलस्पर्शा- पुरुषस्तत्समो भवेत्॥८॥ १ ख.पु. स्वतन्त्रा सर्वत्रास्येति पाठः।

·२२ स्पन्दनिर्णयः अयं लौकिकः पुरुष इच्छैव नोदनं प्रतोदस्तस्य प्रेरक- त्वेन करणप्रवर्तनार्थव्यापारणाय यस्मान्न प्रवर्तते , अपि तु आत्मनश्चिद्रूपस्य यदलं स्पन्दतत्त्वात्मकं तत्स्पर्शात्तत्कृ- तात्कियन्मात्रादावेशात्तत्समो भवेत् , अहन्तारसविघुडभि- षेकादचेतनोऽपि चेतनतामासादयत्येव । ततस्तत्तत्त्वं न केवलं करणानि यावत्तत्प्रेरकत्वेन शङ्कितं कल्पितमपि प्र- मातारं चेतनीकृत्य स्वयं प्रवृत्यादिपात्रं करोति येना- स्यायमभिमानोऽहं करणानि प्रेरयामीति । स्पन्दतत्त्वानुवेधं. विनापि तु स एव न किंचिदिति करणानां ग्राहकस्य च स्वरश्मिचक्रप्रसरानुवेधेन चेतनीभावापादकं तत्त्वं परीक्ष्य- मिति युक्तमेव । यदि पुनरिच्छाख्येन प्रतोदरूपेण करणा- न्तरेण करणानि प्रेरयेत् तदपीच्छाख्यं करणं प्रेर्यत्वात्कर- णान्तरं स्वप्रेरणायापेक्षेत तदप्यन्यदित्यनवस्था स्यात् । यत्तूक्तम् 'अस्माकमिच्छा न तत्र प्रवर्तितुमुत्सहते इति त- त्राप्याद्यं श्लोकार्धमभ्युपगमेन , परं तूत्तरतया योज्यम् । स- त्यं, नायं पुरुषस्तत्त्वपरीक्षार्थमिच्छां प्रवर्तयितुं शक्नोति नेच्छया तत्त्वं विषयीकर्तुं क्षमस्तस्याविकल्प्यबादपि तु वि- षयाननुधावन्तीमिच्छां तदुपभोगपुरःसरं प्रशमय्य यदा खन्तर्मुखमात्मबलं स्पन्दतत्त्वं स्वकरणानां च चेतनावह स्पृशति तदा तत्समो भवेत् तत्समावेशात्तद्वत्सर्वत्र स्वत- न्त्रतामासादयत्येव , यसादेवं तसात्तत्त्वं परीक्ष्यमित्यर्थः। शक्तिभूमेः स्पर्शप्रधानवादात्मबलस्पर्शादित्युक्तम् ॥८॥ ननु चायं क्षेत्री परमेश्वरमयोऽपि किं न सदा पारिपू- ण्येन स्फुरति , कस्मादन्तर्मुखात्मबलस्पर्शमपेक्षत इत्या- शङ्कयाह , ·क्षेमराजविरचितः २ ३ निजाशुद्धयासमर्थस्य कर्तव्येष्वभिलाषिणः। यदा क्षोभः प्रलीयेत तदा स्यात्परमं पदम् ॥६॥ निजा स्वात्मीया स्वस्वातन्त्र्योल्लासिता येयं स्वरूपा- विमर्शस्वभावा इच्छाशक्तिः संकुचिता सत्यपूर्णम्मन्यता- रूपा अशुद्धिराणवं मलं, तन्मलोत्थितकञ्चकपञ्चकाबिल- त्वात् ; ज्ञानशक्तिः क्रमेण भेदसर्वज्ञत्वकिंचिज्ज्ञत्वान्तःक- रणबुद्धीन्द्रियतापत्तिपूर्वमत्यन्तं संकोचग्रहणेन भिन्नवेद्य- प्रथारूपं मायीयं मलमशुद्धिरेव , क्रियाशक्तिः क्रमेण भे- दसर्वकर्तृत्वकिंचित्कर्तृत्वकर्मेन्द्रियरूपसंकोचग्रहणपूर्वमत्य- न्तं परिमिततां प्राप्ता शुभाशुभानुष्ठानमयं कार्म मलमप्य- शुद्धिः, तयासमर्थस्य पूर्णज्ञत्वकर्तृत्वविकलस्य तत एव कर्तव्येषु लौकिकशास्त्रीयानुष्ठानेष्वभिलाषिणोऽभीष्टानवा- तेर्नित्यमभिलाषव्याकुलस्य तत एव क्षणमप्यलब्धस्वरू- पविश्रान्तः, यदा उक्नवक्ष्यमाणोपपत्त्यनुभवावष्टम्भतोऽ- भिलाषविवशग्राहकाभिमानात्मा क्षोभः प्रलीयेत अनात्म- न्यात्माभिमाननिवृत्तिपुरःसरमात्मन्यनात्माभिमानोपशा न्तिपर्यन्तेन प्रकर्षण लीयेत तदा परमं स्पन्दतत्त्वात्मकं पदं स्यादस्य प्रत्यभिज्ञाविषयतां यायादित्यर्थः । न तु तदैव भवति तस्य नित्यत्वात् । उक्तं च विज्ञानभैरवे 'मानसं चेतना शक्तिरात्मा चेति चतुष्टयम् । यहा प्रिये परिक्षीणं तदा तद्वैरवं वपुः ॥' (श्लो० १३८) .

·स्पन्दनिर्णयः इति । निजाशुद्धिशब्देन नलं नाम द्रव्यं पृथग्भूतमस्तीति ये प्रतिपन्नास्ते दृष्यत्वेन कटाक्षिताः ॥६॥ ननु च ग्राहकाहंभावात्मनि क्षोभे क्षीणे निस्तरङ्गज- लधिप्रख्यमस्पन्दमेव तत्त्वं प्रसक्तमित्याशङ्कां शमयति तदास्याकृत्रिमो धर्मों ज्ञत्वकर्तृत्वलक्षणः। यतस्तदेप्सितं सर्व जानाति च करोति च ॥ १०॥ तदेत्युपदेश्यापेक्षया अकृत्रिमः सहजो धर्मः प्राङ्गिर्दि- ष्टस्वतन्त्रतारूपः परमेश्वरस्वभावो ज्ञत्वकर्तृत्वे सामरस्या- वस्थितप्रकाशानन्दात्मनी ज्ञानक्रिये लक्षणमव्यभिचारि स्वरूपं यस्य तादृक् तदा क्षोभोपशमेऽस्य पुरुषस्य स्या- दभिव्यज्यत इत्यर्थः । कुत एतदभिव्यज्यत इत्याह , यत- स्तदा परमपदप्रवेशसमये सर्वमीप्सितमिति यद्यजिज्ञासि- तं चिकीर्षितं वास्य तत्प्रविविक्षायामभूत् तत्तज्जानाति च करोति च । चकारावत्र यौगपद्यमाहतुः न तु यथैके चकाराभ्यां ज्ञानक्रिययोरैकात्म्यं सूचयतीति, तद्धि ज्ञत्व- कर्तृत्वलक्षण इत्यनेनैवैकधर्मविशेषणेन संबन्धिनिर्देशन वास्तवस्वरूपाभिधायिनोक्तम् ॥१०॥ अथ यतः करणेति निजाशुद्धीति सूत्रप्रतिपादितोन्मे- पक्रमसमाधानसाक्षात्कृतस्य स्पन्दतत्त्वस्य दृढावष्टम्भा- दूधुत्थानमपि समाध्येकरसं कुर्वतो भवोच्छेदो भवतीत्याह तमधिष्ठातृभावेन स्वभावमवलोकयन् ।

·मराजविरचितः स्मयमान इवास्ते य- स्तस्येयं कुस्मृतिः कुतः ॥११॥ उक्नोपपत्त्युपलब्ध्यनुशीलनप्रत्यभिज्ञातं तं स्पन्दतत्त्वा- त्मकं स्वभावमात्मीयमधिष्ठातृभावेन व्युत्थानदशायामपि व्याप्नुवन्तमवलोकयंश्चिन्वानः 'न व्रजेन विशेच्छक्तिमरुद्रपा विकासिते । निर्विकल्पतया मध्ये तया भैरवरूपधृक् ॥ ' ( वि० भ० २६ ) इति , तथा सर्वाः शक्तीश्चेतसा दर्शनाद्याः स्वे स्वे वेधे योगपद्येन विष्वक् । क्षिप्त्वा मध्ये हाटकस्तम्भभूत- स्तिष्ठन्विश्वाकार एकोऽवभासि ।' इति श्रीविज्ञान भैरवकक्ष्यास्तोत्रनिर्दिष्टसंप्रदाययुक्त्या नि- मीलनोन्मीलनसमाधिना युगपद्व्यापकमध्यभूम्यवष्टम्भा- दध्यासितैतदुभयविसर्गारणिविगलितसकलविकल्पोक्रम- स्फारितकरणचक्रः अन्तर्लक्ष्यो बहिदृष्टिनिमेषोन्मेषवर्जितः । इयं सा भैरवी मुद्रा सर्वतन्त्रेषु गोपिता ॥ इत्याम्नातभगवद्भरवमुद्रानुप्रविष्टो मुकुरान्तर्निमजदुन्म- ज्जनानाप्रतिबिम्बकदम्बकल्पमनल्पं भावराशि चिदाकाश एवोदितमपि तत्रैव विलीयमानं पश्यन् जन्मसहस्रापूर्व- परमानन्दघनलोकोत्तरस्वस्वरूपप्रत्यभिज्ञानात् झटिति त्रु- टितसकलवृत्तिः स्मयमानो विस्मयमुद्रानुप्रविष्ट इव महा- विकासासादनाच सहसैव समुदितसमुचिततात्त्विकस्वभा- १ ख. पु० विभातीति पाठः । . ..

·१०
स्पन्दनिर्णयः
वो यो योगीन्द्र आस्ते तिष्ठति न त्ववष्टम्भाच्छिाथिलीभ-
वति , तस्येयमिति सकलजगत्कम्पकारिणी कुत्सिता जन-
नमरणादिप्रवन्धरूपा मृतिः प्रवृत्तिः कुतो निजाशुद्धिल-
क्षणस्य तद्धेतोरभावान्नैव भवतीत्यर्थः । यथोक्त श्री-
पूर्वशास्त्रे
'तत्त्वे निश्चलचित्तस्तु भुञ्जानो विषयानपि ।
नैव संस्पृश्यते दोवैः पद्मपत्रमिवाम्भसा ।।
विषापहारिमन्त्रादिसन्नद्धो भक्षयन्नपि ।
विषं न मुह्यते तेन तद्वद्योगी महामतिः ॥' (मा०वि०१८॥१२०)
इति ॥११॥
अथ ये श्रुत्यन्तविदक्षपादमाध्यमिकादयः क्षोभप्रलये
विश्वोच्छेदरूपमभावात्मकमेव तत्त्वमवशिष्यत इत्युपादि-
क्षन् तान्प्रतिबोधयितुं तदुपगततत्त्वप्रातिपक्ष्येण लोको-
त्तरतां प्रकरणशरीरस्य स्पन्दतत्त्वस्य निरूपयति
नाभावो भाव्यतामेति
न च तत्रास्त्यमूढता।
यतोऽभियोगसंस्पर्शा-
त्तदासीदिति निश्चयः॥१२॥
अतस्तकृत्रिमं ज्ञेयं
सौषुप्तपदवत्सदा।
न त्वेवं स्मर्यमाणत्वं
तत्तत्वं प्रतिपद्यते ॥ १३॥

·क्षेमराजविरचितः असदेवदमन आसीत् ।' [छा०३ । १६ । १] इत्याद्युक्त्या श्रुत्यन्तविदाद्यभिमतोऽभावो भाव्यतां नैति भावनाया भाव्यवस्तुविषयत्वादभावस्य न किंचित्त्वाद्भा- व्यमानतायां वा किंचित्त्वे सत्यभावत्वाभावात् , किंच भा- वकस्यापि यत्राभावः स विश्वोच्छेदः कथं भावनीयः, भावकाभ्युपगमे तु न विश्वोच्छेदो भावकस्यावशिष्यमा- णत्वादिति न विश्वाभाव एव तत्त्वम् । अथ कल्पितो- ऽयं भावको विश्वोच्छेदं विकल्पकल्प्यमानं भावयन् भा- वनापरिनिष्पत्तौ भाव्यतादात्म्यादभावरूपः संपद्यत इति पक्षः। तत्रोच्यते, तत्राभावभावनायां नामूढता न च तत्रा- स्त्यमूढता अपि तु मोह एवास्ति 'यद्यदेवातिभाव्यते। भावनापरिनिष्पत्तौ तत्स्फुटं कल्पधीफलम् ॥ इति न्यायाद्विश्वोच्छेदात्मन्यभावे भाव्यमाने न कदा- चित्परमार्थाप्तिर्भवति । अथोच्यते 'सर्वालम्बनधर्मश्च सर्वतत्त्वैरशेषतः । सर्वक्लेशाशयैः शून्यं न शून्यं परमार्थतः ॥' इति नागार्जुनोक्तमीदृशं तच्छून्यमिति । सत्यं , यदि चि- दानन्दधना स्वतत्रा पारमार्थिकी भित्तिभूता भूरभ्युपेयते यथा विज्ञानभैरवादौ पारमेश्वरी 'दिकालकलनातीता'। (वि. भै०१४) इत्यादिना पारमार्थिकी भित्तिभूतां चिर्भूमिमवस्थाप्य शू- न्यभावनोक्ता अन्यथा न शून्यमिति शून्यैवेयमुक्तिः 'यद्य- देवातिभाव्यते' इति प्रतिपादितत्वात् । यत्तु ·स्पन्दनिर्णयः 'सावस्था काप्यावेजेया माशां शून्यतोच्यते । न पुन करू श्येव नास्तिक्यार्थानुपातिनी' ॥ इत्यालोकमालायामुक्तं तत्तु सत्यं, त्वादृशामविज्ञेया अविज्ञ- यत्वाद्वक्तुमशक्येत्युच्यतां शून्यतेति तु कुतः शून्यतापि च यावद्भाव्यते तावद्विकल्पोल्लिखितत्वादसौ विवेज्ञेय । यदि च त्वादृशां सा ज्ञातुमशक्या तत् तत्पदसाक्षात्काराभिज्ञ- सद्गुरुसपर्या कार्या, न तु शून्यतेति स्वमनीषिकयैव व्यवह- त्यात्मा परश्चागाधे महामोहे निक्षेप्तव्य इत्यलम् । अथ कुतो ज्ञातं तत्र मूढतास्तीत्यत्रानेनोत्तरमाह यत इति । अभियो- गः समाधानोत्थितस्य कीदृगहमासमिति तदवस्थाभिमुख- बिमर्शात्माभिलापस्तत्संस्पर्शात् तद्वशाखेतोस्तदासीदिति यतो निश्चयः ' गाढमूढोऽहमासम् ' इति यतोऽस्ति प्र- तिपत्तिः अतो मोहावस्थैव सा कल्पिता तथा सर्यमाण- त्वात् , सा चानुभूयमानत्वादनुभवितुः प्रमातुरवस्थावरूप- स्य प्रत्युत सत्तामावेदयते न त्वभावमिति विश्वाभावावस्था- यां चिद्रूपस्याखण्डितमेव रूपं तिष्ठतीति नामुष्याभावो जातुचिद्वक्तुं शक्यत इत्युक्तं भवति । ननु दृष्टं निश्चितं नी- लादि स्मर्यते न च शून्यभूतस्य न्यग्भूतबुद्धिवृत्तेनिश्चयोऽ- स्ति तत्कथमुक्तं तदासीदित्यौत्तरकालिकानिश्चयान्मूढता सेति । उच्यते वेद्यस्यैषा गतिः, यसात्तदिदन्तासारमिद- न्तया यावत्प्रमात्रा स्वात्मोपारोहेण न निश्चितं तावन्न मर्य- ते, दकस्तु कल्पितशून्याद्यवस्थासु संकुचितोऽप्यसांकेति- काहन्तापरमार्थ एवेति न तस्य खात्मनि पृथक्तास्तीति त- विधायको विकल्पः,- इत्यहंविमृश्यमेव तदा वसंवेदने- नैव सिद्धं शून्यप्रमातृरूपं विश्वप्रतियोगित्वाच संकोचसारं - ·क्षेमराजविरचितः सदुत्तरकालं मर्यत इति न काचिदनुपपत्तिर्यस्मादेवमतस्त- च्छून्यात्मकं पदं कृत्रिमम् 'तस्माद्भुतमभूतं वा यद्यदेवातिभाव्यते' । इति तदुक्तयेव नीत्या अभूतभावनयबोत्थापितं परमेश्वर- णैव ज्ञानगोपनायै मूढानामुपेयतया तथा भासितमित्यर्थः । ज्ञेयं ज्ञातव्यं ज्ञेयरूपं च सदा सुषुप्तवदिति दृष्टान्तः। अयं भावः-सदा सुषुप्तं मोहरूपमप्रयाससिद्धं सर्वस्यास्त्येव त- किमनेन समाधिप्रयत्नोपार्जितेनान्येन शून्येन कृत्यं द्वय स्याप्यवस्तुत्वाविशेषादिति । प्रायथास्मिन् शून्ये दुरुत्तरे महामोहार्णव एव वेदान्तविदक्षपादसांख्यसौगतादिप्राया बहवोऽनुप्रविष्टाः । स्पन्दतत्त्वसमाविविखूणामपि च शि- थिलीभूतप्रयत्नानां शून्यमेतद्विप्नभूतम् । यद्वक्ष्यति 'तदा तस्मिन्महायोम्नि'। ( १ । २५) इत्यारभ्य 'सौषुप्तपदवन्मूढः ।' (१। २५) इति । अत एतदुच्छेदे ग्रन्थकारस्य महान् संरम्भो लक्ष्य- ते । तथाचेह हेयतयैव तनिणीयापि पुनरपि निर्णेष्यते 'कार्योन्मुखः प्रयत्ना यः...' (१।१५) इत्यत्र । ततोऽस्माभिरेतदूषणारम्भः कृत इति न नः कोपः कार्योत्रभवद्भिरुपदेशनिभालनदत्तकर्णैः । सौगतेषु दूषि- तेषु श्रृंत्यन्तवादादयो दूषिता एव तुल्यन्यायत्वादिति ना- भ्यधिकमुक्तम् । तदिदानी प्रकृतमेव ब्रूमहे तत्तु स्पन्दाख्यं 1 कप ख० पु एतदिति पारः। २.ख.पु. निफाननेति पाठः।

·स्पन्दनिर्णयः तत्त्वमेवमिति शून्यवन सर्यमाणत्वं प्रतिपद्यते तस्य सर्व- दानुस्यूतोपलब्धेकरूपस्य कदाचिदप्यनुपलभ्यत्वायोगा- त् । तथा चाहुः 'विज्ञातारमेरे केन विजानीयात्' । (बृ श्रा०३० ४।५।१५) इति । यद्यपि च समावेशदशा व्युत्थितेन प्राणादिसं- स्कारवशात्मयते तथापि न तावदेव स्पन्दतत्त्वमपि तु स- ानुस्यूतानवच्छिन्नप्रकाशानन्दसारपरप्रमातृरूपमेव तत् । यद्वक्ष्यति 'तस्माच्छब्दार्थचिन्तासु न सावस्था न या शिवः' । (२।४) इति । अतोऽस्यानवच्छिन्नचमत्काररूपस्य न जातुचित्म- र्यमाणत्वं मूढत्वं वा । यस्तु तत्तत्त्वमितीह तच्छब्देनास्य निर्देशः कृतः स 'स्वातन्त्र्यामुक्तमात्मानं । ई०प्र० ।५।१६] इति श्रीप्रत्यभिज्ञाकारिकोक्तनीत्या कल्पितस्यैवापारमा- र्थिकस्वरूपस्य न तु तत्त्वतः पारमार्थिकस्य । न प्रतिपद्यते इत्यनेनेदमाह अस्य तत्त्वस्य स्मर्यमाणत्वेन प्रतीतिरे- व नास्तीति ॥१३॥ ननु यत्र स्थितमित्यादौ चिद्रूपस्यैव विश्वकार्यरूपता- ग्राहित्वमुक्तं तयानोत्थापितं कृत्रिममभावात्मकं रूपं ते- नैव गृहीतमिति कथमस्यानवच्छिन्नचमत्काररूपममूढत्व- मित्याशङ्कायामाह अवस्थायुगलं चात्र कार्यकर्तृत्वशब्दितम् ।

·क्षेमराजविरचितः ३१ कार्यता क्षयिणी तत्र कर्तृत्वं पुनरक्षयम् ॥ १४ ॥ कार्योन्मुखः प्रयत्नो यः केवलं सोऽत्र लुप्यते। तस्मिल्लुप्ते विलुप्तोऽस्मी- त्यबुधः प्रतिपद्यते ॥ १५ ॥ न तु योऽन्तर्मुखो भावः सर्वज्ञत्वगुणास्पदम् । तस्य लोपः कदाचित्स्या- दन्यस्यानुपलम्भनात् ।। १६ ॥ अत्र स्पन्दतत्त्वे कार्यत्वं कर्तृत्वमिति च शब्दितं श- ब्दव्यवहारमात्रेण भेदितमवस्थायुगलमस्ति , वस्तुतो हि तदेकमेव स्वतन्त्रप्रकाशघनशंकररूपं तत्त्वं कर्तृसत्त्वाव्यति- रिक्तया प्रकाशात्मना क्रियया व्याप्तं तदभेदेन प्रकाशमानं तत्त्वभुवनशरीरतदभावादिरूपलं स्वीकुर्वत्कार्यमित्युच्यते तदन्यस्य कस्यापि कारणखायोगात् । यथोक्तं श्रीमत्यभि- ज्ञायाम् 'जडस्य तु कर्तृकर्मत्वतत्त्वैव कार्यकारणता ततः॥' (ई० प्र० २।४।३) इति । तस्य चेदमेव कार्यवं यदयं विचित्रदेशकालाद्याभा- १ ख. पु. बुद्धयते इति पाठः । न सा शक्तिः :सत्ता यदसतः सतः।

·AY स्पन्दनिर्णयः ससंयोजनवियोजनक्रमेणानन्तान् देहनीलाद्याभासांश्चिदा- त्मनः खरूपादनतिरिक्कानपि मुकुरप्रतिबिम्बवदतिरिक्तानि- वाभासयति , यावच्च किंचिदाभासयति तत्सर्वमाभास्थमा- नत्वादेव बहिर्मुखेन रूपेण क्षयधर्मक, क्षयश्चास्पदन्ताभास- निमजनेनाहन्तारूपतयावस्थानम् , अत एव देहादेहिक- स्य यो वेद्यांशः स एव भगवता मृज्यते संढ़ियते च न ख- हन्ताप्रकाशात्मकं कर्तृरूपं तस्य देहाद्यावेशेऽपि भगवदेक- रूपखात् । अतस्तत्र तयोः कार्यकर्तृलयोर्मध्यात्कार्यता क्षयिणी कर्तृवं चित्स्वातन्त्र्यरूपं पुनरक्षयं जगदुदयापाय- योरपि तस्य स्वभावादचलनात् । चलने तु जगदुदयापा- यावपि न कौचिच्चकास्यातामिति मूढाद्यवस्थायामप्यख- ण्डितचमत्कारसारममूढमेवैतत् । नन्वभावसमाधाननिष्प- त्तौ सुषुप्तादौ चास्य कर्तृवं नोपलभामहे कचिदपि प्रवृत्त्य- दर्शनात् । सत्यं, कार्योन्मुख इन्द्रियादिप्रेरणात्मकव्यापार- प्रवणो यः प्रयत्नः संरम्भः सोत्र कार्यक्षयपदे लुप्यते विच्छिद्यते , तमिल्लुप्ते सति अबुधोऽभावसमाध्यपहारिता- त्मरूपो मूढो विलुप्तोऽस्मीति मन्यते । यः पुनरन्तर्मुखो- ऽहन्ताप्रकाशरूपः स्वभावोऽत एव सर्वज्ञवगुणस्यास्पदम् उपलक्षणं चैतत्सर्वकर्तृलादेरपि, तस्य लोपोन कदाचित्स्या- द्भवतीति न कदाचिदपि सम्भावनीयोऽन्यस्य तल्लोपमु- पलब्धुः कस्याप्यनुपलम्भात् , यदि स कश्चिदुपलभ्यते स एवासावन्तर्मुखश्चिद्रूपो न चेदुपलभ्यते तर्हि सा लोप- दशास्तीति कुतो निश्चयः। अथ चान्यः कश्चित्तल्लोपं नो- पलभतेऽपितु स एव प्रकाशात्मा तत्कथं तस्याभावः । एवं चान्यस्यानुपलम्भनादित्यत्रान्यकर्तृकस्योपलम्भस्यामा-

·क्षेमराजविरांचनः
AU
वादित्यर्थः । अथ च घटाभावो यथा घटविविक्तभूतला-
धुपलम्भनानिश्चीयते तथैवात्माभावोऽप्यात्मविविक्तस्य क-
स्यचिदुपलम्भानिश्चीयेत तदुपलम्भकसत्तावश्यंभाविनीति
तदुपलम्भकस्वात्मनास्तिता न सिध्यति । यदि च कार्यो-
न्मुखप्रयत्नलोपे स लुप्येत तदोत्तरकालमन्यस्य कस्याप्यु-
पलम्भो न भवेत् अन्योपलम्भाभावः प्रसज्यतेत्यर्थः ।
अपि चान्यस्य बहिर्मुखस्य प्रयत्नस्य सौषुप्तादावनुपलम्भा-
त् कथमन्तर्मुखस्य तत्त्वस्य वालिशैर्लोष प्राशङ्कितो य-
तोऽन्यस्य लोपेऽन्यस्य किं वृत्तम् । अथ चान्यस्य कार्यो-
न्मुखप्रयत्नस्यानुपलम्भादनुपलम्भप्रकाशनान्न कदाचित्य-
काशात्मनोऽन्तर्मुखस्य तस्योपलब्धुर्लोपः, यतोऽसावन्तर्मु-
खोभावः सर्वज्ञखगुणस्यास्पदं तामप्यभावदशां वेत्त्येव अ-
न्यथा सैव न सिध्येदिति । अन्यस्येति कर्तरि कमणि च
षष्ठी । अन्तर्मुखे कार्यवप्रतियोगितामिव कर्तृवस्य संभा-
व्यावस्थासमुक्तं वस्तुतस्तु उक्तयुक्त्या तस्यावस्थातृखमेव ।
अन्तर्मुख इति अन्तः पूर्णाहन्तात्मकं मुखं प्रधानं यस्येति
योज्यम् ॥ १६॥
एवमप्रबुद्धो बहिर्मुखव्यापारनिरोधे ग्राहकस्याप्यात्म-
नोऽनुपपन्नमप्यभावं निश्चिनुत इति प्रतिपाद्य सुप्रबुद्धाप्रबु-
द्धयोर्याहगात्मोपलम्भस्तं निरूपयति
तस्योपलब्धिः सततं
त्रिपदाव्यभिचारिणी।
नित्यं स्यात्सुप्रबुद्धस्य
तदाद्यन्ते परस्य तु ॥ १७ ॥

·३ स्पन्दनिर्णयः तस्य प्राकरणिकखभावस्य योपलब्धिः अनवच्छिन्न: प्रकाशः सा कथितयुक्त्यवष्टम्भात्सुष्टु प्रबुद्धस्याप्रबुद्धतासं- स्कारेणापि शून्यस्य सततं त्रिष्वपि जागरस्वमसौषुप्तपदेषु नित्यमिति आदौ मध्येऽन्ते चाव्यभिचारिणी अनपायिनी खाद्भवत्येव सदासौ शंकरात्मकस्वखभावतया स्फुरतीत्य- र्थः । परस्याप्रबुद्धस्य पुनस्तासां दशानां वोचितसंविद्- पाणां प्रत्येकमदावुझुभूषायामन्ते च विश्रान्त्यात्मकान्तर्मु- खत्वे न तु वोचितार्थावभासावस्थितिरूपे मध्यपदे । यदुक्तं श्रीशिवदृष्टौ 'यावत्समग्रज्ञानाग्रज्ञातृस्पर्शदशास्वपि । स्थितैव लक्ष्यते सा तु तद्विश्रान्त्याथवा फले ॥' (शि०१० २।५) इति । भट्टलोल्लटेनापि तदाद्यन्त इत्येवमेव व्याख्यायि स्व- वृत्तौ । भट्टश्रीकल्लटवृत्त्यक्षराण्यपेक्ष्य वयमपि तद्वृत्त्यक्षरा- नुरोधेन सौत्रमर्थमतिविमलमपि क्लिष्टकल्पनया व्याकर्तुम- शिक्षिताः, यत एवासुप्रबुद्धस्य तदाद्यन्तेऽस्ति तदुपलब्धिः अत एवायमिहाधिकारी स्पन्दोपदेशैः सुप्रबुद्धीक्रियते । यद्वक्ष्यति 'अतः सततमुयुक्तः स्पन्दतत्त्वविविक्तये । ॥' [१।२१] इत्यादि 'सौषुप्तपदवन्मूढः अबुधः स्यादनावृतः।। ।।२५ ] जाप्रत् इति तपा स्वमेऽपि [३।२] इत्यादि 'प्रवुद्धः सदा तिठेत् ।' [३२] इत्यादि च । अत्र हि जागरादित्रिषु पदेषु प्रायन्तकोटिव- ·क्षेमराजविरचितः न्मध्यमप्यर्थावसायात्मकं पदं तुर्याभोगमयं कर्तुं प्रबुद्ध- स्य सुप्रबुद्धतापादनायोपदेशः प्रवृत्तः, एतच्च निर्णेष्यामः। तथा च शिवसूत्रम् 'जाग्रत्स्वमसुषुप्तभेदे तुर्याभोगसंभवः ।' (शि० सू० ११७) इति । तथा 'त्रिषु चतुर्थ तैलवदासेच्यम् ।' (शि० सू० ३ । २०) इति त्रितयभोक्ता वीरेशः।' (शि० म० ११ ११) इति ॥ १७॥ सुप्रबुद्धस्य त्रिषु पदेषु यादृश्युपलब्धिस्तां विभागेन दर्शयति ज्ञानज्ञेयस्वरूपिण्या शक्त्या परमया युतः। पदवये विभुर्भाति तदन्यत्र तु चिन्मयः॥१८॥ सुप्रबुद्धस्य भूम्ना ज्ञानज्ञेयस्वरूपया मध्यमे पदे ज्ञाना- ग्रपर्यन्तयोस्तु स्वस्वरूपयैव स्पन्दतत्त्वात्मना पराशक्त्या युक्तो विभुः शंकरात्मा स्वभावो जागरास्वप्नरूपे पदद्वये भाति । तत्र हि विश्वमसौ सदाशिवेश्वरवत्स्वाङ्गवत्पश्यति, तदन्यत्र तु सुषुप्ते न तु यथान्ये सुषुप्ततुर्ययोरिति, 'त्रिपदा- व्यभिचारिणी' इति प्रक्रान्ते तुर्यस्याप्रस्तुतत्वात् तदुपल- धेरेव च तुर्यरूपत्वात् , असौ विभुश्चिन्मय एवास्य भाति अशेषवेद्योपशमादित्येतत्सुप्रबुद्धाभिप्रायमेव न तु वस्तुवृ- चानुसारेण 'तदन्यत्र तु चिन्मयः' इत्यस्यानुपपनत्वाप- .

·३ स्पन्दनिर्सयः त्तेः , लोके सौषुप्तस्य मोहमयत्वात् शिवापेक्षया तु जाग्र- स्वप्नयोरपि चिन्मयत्वात् एवमपि च प्रकृतानुपयुक्तत्वात् । इतः प्रभृति प्रथमनिःष्यन्दान्तो ग्रन्थः प्रबुद्धस्य सुप्रबुद्ध- तायै स्थितो यथा टीकाकारैर्न चेतितस्तथा परीक्ष्यतां स्वयमेव, कियत्प्रतिपदं लिखामः ॥१८॥ यथेयं जागरादिमध्यदशापि प्रबुद्धं न प्रतिबध्नाति त- थोपपादयति गुणादिस्पन्दनिष्यन्दाः सामान्यस्पन्दसंश्रयात्। लब्धात्मलाभाः सततं स्युर्तस्यापरिपन्थिनः ॥ १६ ॥ गुणाः सत्त्वरजस्तमांसि येषां प्रकृतितत्त्वं विभवभूः ते मायातत्त्वावस्थिता इहाभिप्रेताः । यथोक्त श्रीस्वच्छन्दे मायामसूरकविन्यासे 'अधश्छादनमूर्ध्वं च रक्तं शुक्लं विचिन्तयेत् । मध्ये तमो विजानीयाद्गुणास्त्वेते व्यवस्थिताः ॥' [स्व० सं० २।६५) इति । त आदयो येषां कलादीनां चित्यन्तानां स्पन्दानां विशेषप्रसराणां तेषां ये निःष्यन्दास्तनुकरणभुवनप्रसराः नीलसुखादिसंविदश्च तथा योग्यपेक्षया बिन्दुनादादयस्ते सततं ज्ञस्य सुप्रबुद्धस्य कस्यचिदेवापश्चिमजन्मनोऽपरिप- न्थिनः स्वस्वभावाच्छादका न भवन्तीति निश्चयः, यत- स्ते सामान्यस्पन्दमुक्तरूपमाश्रित्य यत्र स्थितमित्यत्र नि- पीतदृशा लब्धात्मलाभास्तत एवोत्पन्नास्तन्मयाचेत्यर्थः । , ·सेमराजविरचित तथाहि स्वाङ्गरूपेषु भावेषु पत्युर्ज्ञानं क्रिया च या। मायातृतीये त एव पशोः सत्त्वं रजस्तमः ॥[ई० प्र. ३ । ३ । ४] इति श्रीप्रत्यभिज्ञोक्तशा चितिशक्तिरेव पारमेश्वरी ज्ञान- क्रियामायाशक्तित्रितयतया श्रीसदाशिवादिपदे स्फुरित्वा संकोचप्रकर्षात्सत्त्वरजस्तमोरूपं क्रीडाशरीरं श्रयति , यतो निजचिच्छक्तिस्फारमयत्वात्तदधिष्ठितमेव सर्वदा सर्व जा- नन्सुप्रबुद्धो गुणादिविशेषस्पन्दाननुच्छिन्दन्नपि स्पन्द- तत्त्वावेशमय एव ॥१६॥ यथा त्वप्रबुद्धान्बदन्त्येते तत्प्रतिपादयति अप्रबुद्धधियस्त्वेते खस्थितिस्थगनोद्यताः। पातयन्ति दुरुत्तारे घोरे संसारवमनि ॥ २०॥ अप्रबुद्धधियः प्रायः सर्वानप्रत्यभिज्ञातपारमेश्वरीशक्क्या- स्मकनिजस्पन्दतत्त्वान्देहात्ममानिनो लौकिकान्प्राणाद्या- त्माभिमानिनश्च मितयोगिनस्त्वेते पूर्वोक्ता गुणादिस्पन्द- निःष्यन्दाः स्वस्याः स्पन्दतत्त्वात्मनः स्थितेः स्थगना- योद्यता नित्यं तदुद्यमैकसाराः, दुःखेनोत्तार्यन्तेऽस्माई- शिकैर्जन्तुचक्रमिति दुरुत्तारे लवयितुमशक्ये घोरे दुःख- मये संसरणमार्गे पातयन्ति । यथोक्तं श्रीमालिनीविजये 'विषयेष्वेव संलीनानधोऽधः पातयन्स्यन् । रुद्राणून्याः समालिजय घोरतर्योऽपराः स्मृताः॥ [मा०वि०३।३१] इति । तथा हि पूर्व प्रतिपादिता येयं स्पन्दतत्त्वात्मा परा- ·स्पन्दनिर्णयः शक्तिः सैव विश्वस्यान्तर्बहिश्च वमनासंसारवामाचारत्वा- च वामेश्वरीशक्तिः तदुत्थापितानि तु खेचरीगोचरीदि- क्चरीभूचरीरूपाणि चत्वारि देवताचक्राणि सुप्रबुद्धस्य परभूमिसंचारीणि अप्रबुद्धानां तु अधराधरसरणिप्रेरका- णि । तथा हि या एव सुप्रबुद्धस्य खे बोधगगने चरन्त्यः खेचर्योऽकालकलितत्वाभेदसर्वकर्तृत्वसर्वज्ञत्वपूर्णत्वव्याप- कत्वप्रथाहेतवस्ता एवाप्रबुद्धस्य शून्यप्रमापदचारिण्यः कञ्चकरूपतया स्थिताः कालकलितत्वकिंचित्कर्तृताकिंचि- ज्ज्ञताभिष्वङ्गनियमहेतवः। गौर्वाक् तदुपलक्षितासु संजल्प- मयीषु बुद्धयहंकारमनोभूमिषु चरन्त्यो गोचर्यः सुप्रबुद्धस्य स्वात्माभेदमयाध्यवसायाभिमानसंकल्पाञ्जनयन्ति मूढानां तु भेदैकसारान् । दिक्षु दशसु बाह्येन्द्रियभूमिषु चरन्त्यो दि- क्चर्यः सुप्रबुद्धस्याद्वयप्रथासाराः अन्येषां द्वयप्रथाहेतवः । भूः रूपादिपञ्चकात्मकं मेयपदं तत्र चरन्त्यो भूचर्यस्तदा- मोगमय्या आश्यानीभावतया तन्मयत्वमापन्नाः भूचर्यः सुप्रबुद्धस्य चित्प्रकाशशरीरतयात्मानं दर्शयन्त्य इतरेषां सर्वतोऽप्यवच्छिन्नतां प्रथयन्त्यः स्थिताः, इत्येवंप्रमात्र- न्तःकरणबहिष्करणप्रमेयरूपतयैव तानि चत्वारि चक्राणि गुणादिस्सन्दमयान्यप्रबुद्धबुद्धील्लौकिकांस्तथा बिन्दुनादा- दिप्रथामात्रसंतुष्टान् योमिनस्तत्तत्त्वप्रसररूपे संसारे पा- तयन्ति ॥२०॥ यत एवम् अतः सततमुद्युक्तः स्पन्दतत्त्वविविक्कये।

·समराजविरचितः जाग्रदेव निजं भाव- मचिरेणाधिगच्छति ॥ २१॥ उक्तवक्ष्यमाणरूपस्य स्पन्दतत्त्वस्य विविक्तये विमर्श- नाय सततमुद्युक्तः 'मय्यावश्य मनो ये मां नित्ययुक्ता उपासते ।'[भ० गी० १२ १२] इति गीतोक्तदृशा सततमेवान्तर्मुखस्वरूपनिभालनप्रवणो यः स जाग्रदेव जागरावस्थास्थित एव निजमात्मीयं शं- करात्मकं स्वस्वभावमचिरेणाधिगच्छति, तथा अस्य शं- करात्मा आन्तरः स्वभावः स्वयमेवोन्मजति येन प्रबुद्धो नित्योदितसमावेशासादनात्सुप्रबुद्धो जीवन्मुक्तो भवती- त्यर्थः॥ २१ ॥ यथास्योद्युक्स्य बलवदालम्बनवशोदितानायासतद- न्यसकलवृत्तिक्षयमयीषु नियतासु यास्ववस्थासु स्पन्दनि- धानमुन्मुद्रितमभिमुखीभूतमास्ते ता एताः प्रथममुद्योगस्य विषया इत्युपदेष्टुमाह अतिक्रुद्धः प्रहृष्टो वा किं करोमीति वा मृशन् । धावन्वा यत्पदं गच्छे- त्तत्र स्पन्दः प्रतिष्ठितः ॥ २२॥ सर्वत्र तावदुपायमार्गे समस्तेतरवृत्तिप्रशमपूर्वमेकाग्री- भवन्ति योगिनः, एतास्वतिक्रोधाद्यवस्थासु स्वरसत एव समस्तापरवृत्तिक्षयमयीषु यदि स्पन्दतत्त्वविविक्तये सत- ·स्पन्दनिर्णयः तमुद्युक्तो झटित्यन्तर्मुखीभवन्ति योगिनस्तत्समीहितमचिरे- णैव लभन्ते । अयोगिनस्त्वत्र मूढा एवेति तात्पर्यम् । तथाहि समनन्तरविहितदारुणोपघातशत्रुदर्शनान्मर्मस्प- शितत्तद्वचनाकर्णनाद्वा प्रथममेवोन्मिषत्संजिहीर्षादेवताब- लादन्तर्मुखीभवद्रश्मिचक्रांतिक्रुद्धः , चिरप्रार्थितप्राणे- शीवदनेन्दुदर्शनादेव तत्क्षणमेवोन्मजत्पूर्णाभिलाषदेवता- वशविकासितानुधावत्समस्तकरणचक्रः प्रहृष्टो वा, बल- वदाततायिबलेन सर्वतो वलितत्वात्कान्दिशीकः किं क- रोमीति मृशविकल्पयन्संशयधाराधिरोहात्मनि पदेऽनु- प्रविष्टः क्षीणसकलालम्बनविकसत्संशयसंविनिरालम्ब- नीकृतवृत्तिप्रसरो वा, मत्तवारणाद्यनुबध्यमानो धावन् शरीरनिरपेक्षमेव स्वात्मप्रवणीकृतेतरवृत्तिप्रसरदुद्योगदे- चीप्रेरणयातित्वरितपलायनक्रियाविष्टो वा ; एवमन्यास्व- प्येवंप्रायासु सिंहाजगरायवलोकनजनितमहात्रासाद्यवस्था- सु यद्वृत्तिक्षयात्मकं पदं गच्छेदधितिष्ठेत् स्पन्दतत्त्वविवि- कन्ये सततमुद्युक्तो यो योगिजनस्तस्य तत्र वृत्तिक्षयात्मके पदेऽवस्थाविशेषे स्पन्दः प्रतिष्ठितः स्पन्दतत्त्वमभिमुखी- भूतमेव तिष्ठति । तस्मादेतद्वृत्तिक्षयपदं संचेत्य झटिति कूर्मासंकोचयुक्त्या क्रोधसंशयवृत्तीः प्रशमय्य महावि- कासव्याप्तियुक्त्या वा प्रहर्षधावनवृत्तीविस्फार्याभिमुखी- भूतनिजस्पन्दशक्तिविमर्शवता योगिना भाव्यम् । यथो- तं श्रीविज्ञानभैरवे 'कामक्रोधलोभमोहमदमात्सर्यगोचरे । बुद्धिं निस्तिमितां कृत्वा तत्तत्त्वमवशिष्यते ॥ (वि. भै०१०१) आनन्दे महति प्राप्ते दृष्टे वा बान्धवे चिरात् ।

·क्षेमराजविरचितः १ आनन्दमुद्गतं ध्यात्वा तब्बयस्तन्मना भवेत् ॥ (वि. भै० ७१ ) सुताद्यन्ते भये शोके गहरे वारणद्रुते । कुतूहले क्षुधाद्यन्ते ब्रह्मसत्ता समीपगा'।(वि. मै० ११%) इति ॥२२॥ एवमतास्ववस्थासूक्तयुक्त्या प्रथमं स्पन्दशक्ति परिशी- ल्य तदनु तामेवानुसंदधत्सर्वास्ववस्थासु तद्दाानुप्रवेश- मयी जीवन्मुक्ततामाहरेत् सततोयुक्त इत्युपदिशति यामवस्थां समालम्ब्य यदयं मम वक्ष्यति। तदवश्यं करिष्येऽह मिति संकल्प्य तिष्ठति ॥ २३ ॥ तामाश्रित्योर्ध्वमार्गेण चन्द्रसूर्यावुभावपि। सौषुम्नेऽध्वन्यस्तमितो हित्वा ब्रह्माण्डगोचरम् ॥ २४ ॥ तदा तस्मिन्महाव्योनि प्रलीनशशिभास्करे। सौषुप्तपदवन्मूढः प्रबुद्धः स्यादनावृतः ॥ २५॥ १ क. व. पु. प्रारोहयद्विति पाटः ।

·स्पन्दनिर्णयः अर्य शंकरात्मा स्वभावो यन्मम वक्ष्यति अभिव्यक्त सत् यश्चिदानन्दघनमनुभूतपूर्व स्वरूपं मां विमर्शयिष्यति तदवश्यमहं करिष्ये बहिर्मुखतां हित्वा तत्प्रवण एव भवि- प्यामि इति संकल्प्य निश्चित्य यामतिक्रोधाद्यवस्थास्वनुभू- तचरौं चिदानन्दघनां स्पन्दात्मिकामवस्थामवलम्ब्य प्रा- प्यत्वेनाभिसंधाय तिष्ठति शमितविकल्पगतिमविकल्पाम- वस्थामविचलत्वेन भजते यो योगी तदीयां तामवस्था स- माश्रित्य चन्द्रसूर्यो अपानः प्राणश्चोभावपि हुइयभूमौ मि- लित्वा युगपदेव सौषुम्नेऽध्वनि ब्रमनाड्यामूर्ध्वगायो- दानपथेनास्तमितः शाम्यतः, कथं ब्रह्माण्डलक्षणं गोचर हित्वा ब्रह्मबिलाधिष्ठानमाधिष्ठितमण्डं मुक्त्वा ऊर्ध्वक- वाटान्तां देहव्याप्तिं त्यक्वा तदा चोल्लचितदेहव्याप्तिकेऽत एव प्रकर्षण लीनायुक्तरूपौ शशिभास्करौ यत्र तसिन्म- हाव्योनि निःशेषवेद्योपशमरूपे परमाकाशे प्राप्तेऽपि यः शिथिलप्रयलतया खेचर्याद्यात्मना गुणादिस्पन्दनिःष्यन्देन व्यामोहितत्वात् सौषुप्तपदवद्भवति, सौषुसेन च सुप्तमप्यु- पलक्षितं, तेन च स्वमसुषुप्तवत् यः शून्यादिभूमिमेवा- धितिष्ठति स योगी सम्यगनभिव्यक्तस्वस्वभावो मूढ इ- त्युच्यते । ययोक्तं श्रीमट्टकलटेन 'यां सम्दास्मिकामवस्थामवलम्प ।' इति 'योगिनः'। इति च 'यस्य स्वस्वभावाभिव्यकिन सम्यक् वृत्ता स स्वमादिमा मुह्यमा- मोऽप्रबुद्धो निरुद्धः स्यात् ।' 12. ग. पु• सम्बगिति पाठः। २० पु० समवलम्येति पाठः।

·हमराजविरचितः इति । यस्तु तत्रापि प्रयत्नपाटवादुधन्तताबलात् क्षणमपि न शिथिलीभवति स तमसानभिभूतत्वात् चिदाकाशमय- त्वेनैवावस्थितः प्रबुद्ध उच्यते , अत एव सततोद्योगवतैव योगिना भवितव्यम्, इत्यादिष्टं गुरुभिः, इति शिवम् ॥ २५॥ इति श्रीमहामाहेश्वराचारक्षेमराजानकनिर्मिते स्पन्दनियरे स्वरूपस्सन्दः प्रथमो नियन्दः ॥१॥ .

·द्वितीयो निःष्यन्दः। एवं प्रथमनिःष्यन्दन स्वस्वरूपात्मक युक्त्युपपन्नं साभिज्ञानं निमीलनसमाधिप्रत्यभिज्ञेयं स्पन्दतत्वं प्रतिपा- द्य यया सततं तत्स्वरूपसमासादनेन सुप्रबुद्धता प्राक्सूचिता भवति तथा इदानीं तस्यैव वैश्वात्म्यमुन्मीलनसमाधि- प्रत्यभिज्ञयं युक्तितोऽपि निर्णेतुं सर्वत्र चिदभेदप्रकाशक सहजविद्योदयाख्यम् इमं द्वितीयं निःष्यन्दं तदाक्रम्य' इत्यादिना 'शिवसद्भावदायिनी' इत्यन्तेन श्लोकसप्तकेन निरूपयति । तत्र विश्वं शुद्धाशुद्धभेदेन द्विधा । तत्र शु- द्धं मत्रादिरूपं तत एवोत्पन्न तन्मयं तत्रैव विश्राम्यति,- इति श्लोकद्वयेनोक्तम् । अशुद्धमपि तन्मयमेव,- इत्यप- रेण श्लोकद्वयेनाभिहितम् । तत्संवेदनाधिरूढो जीवन्मु- - इति श्लोकेनोक्नम् । एतत्तत्त्वसमासादनेनैव साध- कानां स्वेष्टसिद्धिः, इति श्लोकद्वयेनाभिहितमिति सं- क्षेपः । अथ ग्रन्थो व्याख्यायते । यदुक्तम् 'यत्र स्थितमिदं सर्व कार्य यस्माच निर्गतम् ।' (१२) इति , तत्र शुद्धं तावन्मन्त्रादिरूपं , तद्यथा तत एवो- त्पन्न तहलेनैव प्रकाशमानं तत्रैव विश्राम्यति तत्पथम- ·खेमराजविरचितः १६ निष्यन्दपरिषटितदृष्टान्तपुरःसरं निरूपयति तदाक्रम्य बलं मन्त्राः सर्वज्ञवलशालिनः। प्रवर्तन्तेऽधिकाराय करणानीव देहिनाम् ॥१॥ तत्रैव संप्रलीयन्ते शान्तरूपा निरञ्जनाः। सहाराधकचित्तेन तेनैते शिवधर्मिणः ॥२॥ तत् स्पन्दतत्वात्मकं बलं प्राणरूपं वीर्यमाक्रम्य अभेदेन आश्रयतया अवष्टभ्य भगवन्तोऽनन्तव्योमव्या- प्यादयो मन्त्राः सर्वज्ञबलेन सर्वज्ञत्वादिसामर्थ्येन श्ला- घमाना जृम्भमाणा अधिकाराय देहिनां प्रवर्तन्ते सृष्टि- संहारतिरोधानानुग्रहादि कुर्वन्तीत्यर्थः । सर्वज्ञशब्दो भा. वप्रधानः सर्वकर्तृत्वाद्युपलक्षयति । यथा देहिनां कर- णान्युपपादितशा तलमाक्रम्य विषयमकाशादौ प्रव- तन्ते इति दृष्टान्तः । तथा निरञ्जनाः कृतकृत्यत्वानिवृ- चाधिकारमलाः शान्तविशिष्टवाचकात्मस्वरूपास्तत्रैव स्प- न्दात्मके बले सम्यगभेदापत्त्या प्रकर्षणापुनरावृत्त्या ली- यन्ते अधिकारमलान्मुच्यन्ते आराधकचित्तेन उपासकलो- - ·स्पदनिर्णयः . कसंवेदनेन सह । यथोक्तम् 'अनुगृह्माणुसंघात याताः पदमनामयम् ।' [मा० वि० १। ४१] इति । यतश्च तत एवोदितास्तद्रलेन विसृष्टास्तत्रैव ली- यन्ते तेनैते मत्रमत्रेश्वरादयः शिवस्य परमेश्वरस्य स- म्बन्धी धर्मः स्वभावो विद्यते येषां ते तथा सामान्य- स्पन्दसारा इत्यर्थः । ननु करणानां मत्राणां च तत उदयादौ तुल्ये किमिति करणानि न सर्वज्ञादिरूपा. णि ? । उच्यते परमेश्वरो मायाशक्त्या शरीरकरणानि भेदमयानि निर्मिमीते , विद्याशक्त्या त्वाकाशीयवि- चित्रवाचकपरामर्शशरीरान्मन्त्रान् । वाचकस्य मायाप- देऽपि 'घटोऽयमिस्यश्यवसा नामरूपातिरोकिणी। परेराशक्तिरारमेव भासते न स्विदन्तया ॥'(११२०) इति प्रत्यभिज्ञोक्लनीत्या प्रमातृभूम्यनतिक्रान्तेर्न शरीरपुर्य- ष्टकादिवरोधसंकोचकत्वमस्तीति युक्तमेवैषां सर्वशत्वादि । एतच मेदे खेकरसे भाते ।' [।३।।८] इति श्रीप्रत्यभिज्ञाकारिकाटीकायां वितत्य दर्शितम् । एवं विद्यापदावस्थितसृष्टयादिकार्यनन्तभट्टारकाद्यपेचयैतद्वधा- ख्येयम् । तथा दीक्षादिप्रवृत्तानामाचार्यादीनां करणरू. पाः सर्वे मन्त्रास्तत्स्पन्दतत्त्वरूपं बलमाक्रम्य अनुप्राण कत्वेन, अवष्टभ्य प्राचार्यादीनामेव सम्बन्धिनाराष ......

·त- अमराविचितः कचित्तेन सह मोक्षभोगसाधनाद्यधिकाराय प्रवर्तन्ते, त्रैव शान्तवाचकशब्दात्मकशरीररूपा अत एव च निर. अनाः शुद्धाः सम्यक् प्रलीयन्ते विश्राम्यन्ति । अत्र व्याख्याने 'सहाराधकचित्तेन' इति पूर्वोकेन योज्य- म् । एवं च मन्त्राणामुदयप्रलयकोटिव्यापि प्रवृत्तावपि भि- त्तिभूतमिति अभिहितम् । एवं च दशाष्टादशादिभेदेन भिन्ने शैवे मन्त्राणां स्पन्दतत्त्वसारतैवेत्युक्तं भवति ॥ २ ॥ एवं मन्त्रमन्त्रेश्वरादिरूपा शुद्धाभिमता सृष्टिः शिव- स्वभावेति प्रतिपाद्याधुना अशुद्धाभिमतापि सा मायादि- रूपा शिवस्वरूपैव, इति उपपादयन् श्रीमतशास्त्रादिरह- स्यदृष्टिमपि उपक्षिपति यस्मात्सर्वमयो जीवः सर्वभावसमुद्भवात्। तत्संवेदनरूपेण तादाम्यप्रतिपत्तितः॥३॥ तस्माच्छब्दार्थचिन्तासु न सावस्था न या शिवः । भोक्तव भोग्यभावेन सदा सर्वत्र संस्थितः ॥४॥ यतो जीवो ग्राहकः सर्वमयः शिववद्विश्वरूपः, तेन ·स्पन्दनिर्णयः हेतुना शब्देषु वाचकेषु, अर्थेषु वाच्येषु, चिन्तासु विक- ल्पज्ञानादिरूपासु आदिमध्यान्तरूपा सावस्था नास्ति या शिवो न भवति सर्वमेव शिवस्वरूपमित्यर्थः । य- तश्चैवमतो भोक्तव चिदात्मा ग्राहको भोग्यभावेन देह- नीलादिरूपेण सदा नित्यं सर्वत्र विचित्रतत्त्वभुवनादिप- दे सम्यगनूनाधिकतया स्थितः, न तु भोग्यं नाम कि- श्चिद्भोक्तुर्मिनमस्ति । जीव इत्युपक्रम्य शिव इत्युपसं- हारेण जीवशिवयोर्वास्तवो न कोऽपि भेदः इति देहाद्यवस्थासु न कासुचिदप्यपूर्णमन्यता मन्तव्या, अपि तु चिद्धनशिवस्वभावतैवेति भयोपदिशति । यथोक्तम् 'शरीरमपि ये पत्रिंशत्तत्त्वमयं शिवरूपतया पश्यन्ति अर्चयन्ति च ते सिध्यन्ति घटादिकमपि तथाभिनिविश्य पश्यन्ति अर्चयन्ति च तेऽपीति नास्त्यत्र विवादः' इति श्रीप्रत्यभिज्ञाटीकायाम् । भट्टश्रीवामनेनाप्युक्तम् 'पालम्ब्य संविदं यस्मात्संवेद्यं न स्वभावतः । तस्मात्संविदितं सर्वमिति संचिन्मयो भवेत् ॥' इति । कस्मात् जीवः सर्वमयः इत्यत्र हेतुः सर्वभावानां स- मुद्भवादुत्पत्तिहेतुत्वात् अपादानभावप्रधानश्च निर्देशः। 'प्रमातृमितिमानमेयमयभेदजातस्य ते विहार इह हेतुतां समुपयाति यस्मात्त्वयि । . निवृत्तवि[]तो कचित्तदपयाति तेनाध्व[५]ना नयेन पुनरीश्यते जगति जातुचिकेनचित् ॥' इति श्रीज्ञानगर्भस्तोत्रोक्लनीत्या संविद्येव प्रस्तायां जगत:

·क्षेमराजविरचितः सद्भावात्सर्वभावसमुद्भवत्वं जीवस्य, यतश्च जीवादेव उद- यति विश्वमतोऽयं सर्वमयो विश्वशक्तिरिति यावत् । निर्णी- तं चैतद्वितीयसूत्रवृत्तौ । सर्वमयत्वे हेत्वन्तरमाह 'तत्संवे- दन' इत्यर्थेन । तस्य सर्वस्य नीलसुखादेर्यत्संवेदनं प्रकाशस्तेन रूपेण स्वभावेन तादात्म्यप्रतिपत्तेः सर्व- मयत्वस्योपलम्भात् । एवमनेन श्लोकद्वयेन रहस्यचर्याः सर्वभेदपादपोन्मूलनोपपत्तिपरिघटिताश्च ज्ञानोपदेशकथाः प्रथमचरमसूत्राभ्यां महार्थतत्त्वं , जाग्रदादिसूत्रेण षडर्धप- रमार्थः, 'तदाक्रम्य' इत्यनेन सर्वोपासासारतेत्यायुपक्षिप्त- मिति स्पन्दतत्त्वेनैव विश्वोपदेशाः स्वीकृताः ॥ ४ ॥ अथैतत्प्रतिपत्तिसारतैव मोक्ष इत्यादिशति इति वा यस्य संवित्तिः क्रीडात्वेनाखिलं जगत् । स पश्यन्सततं युक्तो जीवन्मुक्तो न संशयः॥५॥ वाशब्दः प्रथमनिःष्यन्दोक्ननिमीलनसमाधिप्रकारं वि- कल्पयन् अस्याः समापत्तेर्दुर्लभतां ध्वनयति । तेनायम- र्थः, ईदृशी तावत्संवित्तिः दुर्लभा यस्य कस्यचिदेवाप- श्चिमजन्मनो भवति सोऽखिलं जगत्क्रीडात्वेन पश्यन् निजसंविदुन्मेषनिमेषाभ्यां सृजन् संहरंश्च 'मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते।' (भल्गी०१२।२) ·स्पन्दनिर्णयः [ २ नि० इति स्थित्या सततसमाविष्टो महायोगी जीवन्नेव प्राणा- दिमानपि विज्ञानाग्निनिर्दग्धाशेषबन्धनो देहपाते तु शिव- एव जीवंश्चेदृङ्मुक्त एव न तु कथञ्चिदपि वद्धः । 'न संशयः' इत्यनेन इदं ध्वनयति, दीक्षादिना गुरुप्रत्यय- तो मुक्तिः, ईदृशात्तु ज्ञानात्समाचाराद्वा स्वप्रत्ययत एवेति ॥ ५ ॥ इयमेव महासमापत्तिः साधकाचार्यादीनामभीष्टप्रा- तिहेतुः, इति श्लोकद्वयेनाह अयमेवोदयस्तस्य ध्येयस्य ध्यायिचेतसि । तदात्मतासमापत्ति रिच्छतः साधकस्य या ॥६॥ इयमेवामृतप्राप्ति- रयमेवात्मनो ग्रहः। इयं निर्वाणदीक्षा च शिवसद्भावदायिनी ॥ ७॥ इह 'शिवो भूत्वा शिवं यजेत्' इति यदुद्धोष्यते तत्र ध्यायिनश्चेतसि संवेदने तस्येति ' न सावस्था न या शिवः' इति प्रतिपादितशिवस्वभावस्य ध्येयस्य अन्य- स्य वा कस्यचित्तत्तत्सिद्धिहेतोर्मन्त्रदेवताविशेषस्य अय- ·क्षेमराजविरचितः . मेवोदयः प्रकटीभावः या साधकस्य ध्यातुराचार्यादेः तस्माच्छब्दार्थचिन्तासु न सावस्था न या शिवः।' (२।४) इति प्रतिपादितरूपा तदात्मतासमापत्तिः शिवैक्यावेशो न तु पञ्चवक्त्रादेर्व्यतिरिक्तस्याकारस्य दर्शनं, न तु नि- श्वयमात्रेण तदात्मतासमापत्तिः अपि तु इच्छतोऽविक- ल्पविश्वाहन्तात्मकशिवैक्यरूपेच्छापरामर्शाधिरूढस्य । ए- तदुक्तं भवति, अहमेव तत्संवेदनरूपेण तादात्म्यप्रति- पत्तितो विश्वशरीरश्चिदानन्दघनः शिव इति सङ्कल्पो य- स्याविकल्पशेषीभूतत्वेन फलति , तस्य व्येयमन्त्रदेवतादि किं न नाम अभिमुखीभवति सर्वस्यैतदद्वयप्रथालग्नत्वा- त् । यथोक्तमस्मत्परमेष्ठिपादैः साक्षादवन्मये नाथ सर्वस्मिन्भुवनान्तरे । किं न भक्तिमतां क्षेत्रं मन्त्रः क्वेषां न सिध्यति ॥' (उ० स्तो० १।४) इति । इयमेव च समापत्तिः परमाद्वयरूपस्यामृतस्य प्रा- प्तिः, अन्यस्मिंस्त्वमृते कतिपयकालशरीरदायदायिनि प्राप्तेऽपि साधकर्मरणमवश्यमवाप्यत एवेत्येवकाराशयः । एवं सर्वत्रानेनैवाशयेन श्रीस्वच्छन्दे स्थूलदृष्ट्यामृतप्रा- प्तिप्रकरणे नैव चामृतयोगेन कालमृत्युजयो भवेत् ।' इत्युक्त्योपसंहृत्य तात्विकस्तत्प्राप्तिप्रकारः अथवा परतत्त्वस्थः सर्वकालैर्न बाध्यते ॥' [७॥२२३] . इत्यादिना ·स्पन्दनिर्णयः [ २ नि० सर्व शिवशक्तिमयं स्मरेत् ।' इति मध्यन जीवन्नेव विमुक्तोऽसौ यस्येयं भावना सदा । यः शिवं भावयेन्नित्यं न कालः कलयेत्तु तम् । योगी स्वच्छन्दयोगेन स्वच्छन्दगतिचारिणा । स स्वच्छन्दपदे युक्तः स्वच्छन्दसमतां व्रजेत् । स्वच्छन्दश्चैव स्वच्छन्दः स्वच्छन्दो विचरेत्सदा । (७ । २५८ ) इत्यनेन सहजसन्दर्भण सप्रशंसं पश्चादुपदिष्टः । अयमेवा- स्मनो ग्रहो ज्ञानं यदुच्यते 'आत्मा ज्ञातव्य' इति त- वेदमेव सर्वज्ञसर्वकर्तृस्वतन्त्रशिवस्वरूपतया प्रत्यभिज्ञान- मात्मनो ज्ञानं, न तु 'पुरुष एवेदं सर्वम् । ' (श्वेत० ० ३ । ११) इति श्रुत्यन्तविदुक्तं 'त प्रात्मोपासकाः सर्वेन गच्छन्ति परं पदम् ।' (स्व० । ४ । ३८८) इत्याम्नायोक्तेः । तथा दीक्षावसरे योजनिकाद्यर्थमयमेव शिष्यात्मनोऽनुग्रहः, इमामेव समापनि विद्वानाचार्यः शिष्यात्मानं शिवे योजयन्नाचार्यों भवतीत्यर्थः । इयं स्वप्रत्ययसिद्धा पुत्रकादेः शिवात्मनः सद्भावस्य पारमा- र्थिकस्वरूपस्य दायिनी निर्वाणदीक्षा । यथोक्तम् एवं यो वेद तत्त्वेन तस्य निर्वाणदायिनी। दीक्षा भवत्यसन्दिग्धा तिलाज्याहुतिवर्जिता ॥(पत्री० २५) : गामिनीति मूलपरात्रीशिकापुस्तकस्थः पाठः ।

·क्षेमराजविरचितः
इति । हौत्री दीक्षापि दीक्षेत्र , तत्र मा भूत्कस्याचद-
नाश्वास इत्याशयेनात्रैवकारो न कृतः श्रीमहागुरुपवरे-
ऐति शिवम् ॥
इति श्रीमहामाहेश्वराचार्यक्षमराजानवनिर्मिते
स्पन्दनिर्णये सहजविद्योदयस्पन्दो
द्वितीयो नि:ष्यन्दः ॥२॥

·अथ तृतीयो निःष्यन्दः। एवं निमीलनोन्मीलनसमाधिद्वयसमाधेय उभयविस- र्गारणीभूतः सुप्रबुद्धताभिव्यक्तये स्पन्दतत्त्वसमावेशो निः- ष्यन्दद्वयन निर्णीतः । अथेदानीमेतदवष्टभ्याम्भा] भ्यासेन परापरविभूत्युदयो भवतीत्यभिधाय संक्षेपेण बन्धमोक्षस्व- रूपं निरूप्य प्रथमोपक्रान्तं निगमयति-यथेच्छेत्यादिभिः चक्रेश्वरो भवेदित्यन्तैरेकोनविंशत्या श्लोकैरनेन विभूति- स्पन्दाख्येन तृतीयनिःष्यन्देन । तत्र श्लोकद्वयन जाग्र- सिद्धस्वातन्त्र्यदृष्टान्तपुरःसरं स्वप्नस्वातन्त्र्यम् । एकेन तद्विपर्ययमभिदधता सततोद्युक्ततैवाश्रयणीयेति तात्पर्ये- णोक्तम् । द्वितयेनाभीष्टवस्तुज्ञानाविर्भावः । एकेन क- शक्त्याविभूतिः क्षुधादिजयश्च । एकेन सर्वज्ञताप्राप्तिः । एकेन ग्लानिनाशश्चेत्यष्टके निरूपितम् । ततः स्पन्दा- मन उन्मेषस्यैकेन स्वरूपं लक्षितम् । एकेन परसमा- धिविघ्नभूतानां सिद्धीनां हेयतोक्ता । एकेन द्वितीयनिः- ष्यन्दनिर्णीतविश्वात्मतास्वभावः समावेश उक्तः । ततः समाविष्टतालामे युक्तिरुक्तकेन । त्रयेण पशुपाशनिर्णय उक्तः । एकेन स्पन्दतत्त्वस्यैव बन्धमोक्षोभयपदाक्रांति- ·क्षेमसजविरचितः .. ५५ रुक्ता । द्वयेनोच्छेद्यत्वेन बन्धस्वरूपमनूदितम् । एकेन त- दुच्छित्त्युपायमभिदधतादिसूत्रोक्तार्थो निगमित इति सं-' पो निःष्यन्दस्य ॥ अथ ग्रन्थो व्याख्यायते । यदुक्तं । सुप्रवुद्धस्य सततं स्पन्दतत्त्वोपलब्धिः । इति । तत्र 'अतः सततमुद्युक्त' इत्यनेन जागरायां तत्परिशीलनेन शिक्षा प्रबुद्धस्य सुप्रबुद्धताप्राप्त्यर्थमुक्ता । यामवस्थामि- त्यादिना प्रतिपदोपायपरिशीलनपाटवेन योगिसुषुप्तावर- गभङ्ग उक्तः। इदानीं लौकिकस्वप्नसुषुप्तविदलनेन सुप्रबुद्धतामेव सा- धयितुं स्वमोचितां विभूतिमस्य दर्शयितुमाह यथेच्छाभ्यर्थितो धाता जाग्रतोऽर्थान् हृदि स्थितान् । सोमसूर्योदयं कृत्वा संपादयति देहिनः ॥१॥ तथा स्वप्नेऽप्यभीष्टार्थान् प्रणयस्यानतिक्रमात् । नित्यं स्फुटतरं मध्ये स्थितोऽवश्यं प्रकाशयेत् ॥२॥ धत्ते सर्वमात्मनीति धाता शंकरात्मा स्वभावः स ·स्पन्दनिर्णयः [३ नि यथा जाग्रतः जागरायामभिव्यक्तस्वस्वातन्त्र्यस्य देहिनो दे- हभूमिकायामेव प्रकटीभूतपिण्डस्थज्ञानस्य योगिनः सम्ब- न्धिन्येच्छयाभ्यर्थितोऽन्तर्मुखस्वरूपविमर्शवलेन प्रसादितो हृदि चेतसि स्थितानानिति विन्दुनादादिज्ञानपुरः (सर) क्षोभप्रतिभाचालनवोधस्तोभज्ञानसंचारादिप्रयोजनानि सं- पादयति । कथं सोमसूर्ययोर्ज्ञानक्रियाशक्त्योरुदयं कृत्वा, ज्ञानशक्त्या भास्यमानं हि तत्तक्रियाशक्त्योन्मील्यते । समावेशोन्मिषत्प्रतिभात्मकमलावष्टम्भयुक्तिस्फारितज्ञान क्रियाव्याप्तिसारसव्येतरमरीचिविस्फारणक्रमेण तत्तद्वेधसं- क्रमणादि संपादयति योगिशरीरानुप्रविष्टः परमेश्वरः । य- था चैवं तथा अनागतायां निद्रायां विनष्टे बाह्यगोचरे। सावस्था मनसा गम्या परा देवी प्रकाशते ॥ [वि० भै०७५] इति पीनां च दुर्बलो शक्ति ध्यात्वा द्वादशगोचरे । प्रविश्य हृदये ध्यायने स्वप्नस्वातन्त्र्यमाप्नुयात् ॥ [वि. भै०५१] इति संप्रदायस्थित्या वमनग्राससक्नतदुभयविसर्गारणिचि- तिशक्तिपरामर्शमुखेन नित्यं प्रणयमनतिक्रामतो भगव- प्रार्थनापरस्य योगनिद्रारूढस्य स्फुटतरमनाच्छादितरूप तया मध्ये सौषुनधामनि स्थितो धाता स्वप्नेऽप्यभीष्टाने- वाणवशाक्तशाम्भवसमावेशादीनन्यानपि समावेशाभ्यास- रसोन्मृष्टमतिमुकुरस्य जिज्ञासितानर्थान्नवश्यं प्रकटीकरोति, .

·क्षमराजविरचितः नास्य योगिनः स्वप्नसुषुप्तयोर्व्यामोहो भवतीत्यर्थः । स्व- मेन सौषुप्तमप्युपलक्षितम् । अत्राभीष्टार्थप्रकाशे आवृत्या अयमेव हेतुः, प्रणयस्य प्रार्थनाया अन्तर्मुखस्वरूपपरिशी- लनोपासासंपाद्यस्य मायाकालुष्योपशमलक्षणस्य प्रसाद- स्य भगवतानतिक्रमात् । परमेश्वरो हि चिदात्मा यद्यन्त- र्मुखोचितसेवाक्रमेणार्थ्यते तत्तत्संपादयत एव , जाग्रतः इति परतत्त्वे जागरूकस्य जागरावस्थास्थस्य चेति श्ले- पोक्त्या व्याख्येयम् ॥ २॥ यदि पुनरेवं सावधानो [न] भवति तदा नास्य योगि- तेत्याह अन्यथा तु स्वतन्त्रा स्या- सृष्टिस्तद्धर्मकत्वतः। सततं लौकिकस्येव जाग्रत्स्वप्नपदद्वये ॥३॥ यद्युक्तयुक्त्या नित्यं नाराध्यते धाता तदा स्वस्वरूप- स्थित्यभावे सततं प्रत्यहं लौकिकस्येव चास्य योगि- नोऽपि जागरायां स्वप्ने च साधारणासाधारणार्थप्रका- शनतनिश्चयनादिस्वभावा पारमेश्वरी सृष्टिः स्वतन्त्रा स्यात् , लौकिकवद्योगिनमपि संसारावट एवासौ पात- येदित्यर्थः । यथोत्रम् ·[३ नि० स्पन्दनिर्णयः 'प्रवृत्तिभूतानामैश्वरी ।' इति । 'तद्धर्मकत्वतः' इति स्वप्नजागरादिपदप्रकाशने भ- गवत्सृष्टेः स्वातन्त्र्यस्वभावादित्यर्थः ॥ ३ ॥ एवं स्वप्नसौषुप्तनिर्दलनोपायं स्वप्रबुद्धतायै संसाध्य स्पन्दतत्त्वसमावेशोपायं सुप्रबुद्धस्य दृष्टान्तयुक्तिपूर्वकं नि- रूपयति जिज्ञासितार्थज्ञप्तिरपीत्थं भवतीत्यादिशति यथा ह्यर्थोऽस्फुटो दृष्टः सावधानेऽपि चेतसि । भूयः स्फुटतरो भाति स्वबलोद्योगभावितः॥४॥ तथा यत्परमार्थेन येन यत्र यथा स्थितम् । तत्तथा बलमाकम्य न चिरात्संप्रवर्तते ॥ ५॥ हिशब्दः किलशब्दार्थे । सावधानेऽपि चेतसि दू- रत्वादिदोषैर्यथा किलार्थोऽस्फुटो दृष्टो भूयोऽध्यक्षनिरी-. क्षणात्मना स्वबलोद्योगेन भावितो भृशमालोकितो न केवलं स्फुटो यावत्स्फुटतरोऽपि भाति, तथा यत्स्पन्द- तत्त्वात्मकं वलं येनानन्दवनतात्मना परमार्थेन यत्रेति शंकरात्मनि स्वस्वभावे यथेति अभेदव्याप्त्या स्थितं त-

·क्षेमराजविरचितः
कर्व तथेति स्वबलोद्योगेन अन्तर्मुखतदेकात्मतापरिशी-
लनप्रयत्नेन संभावितं शीघ्रमेव स्फुटतरत्वेन प्रवर्तते अ-
भिव्यज्यते । कथमाक्रम्याराधकस्य कल्पितदेहादिप्रमा-
तृभूमि स्वात्मन्येव निममां कृत्वा, अथच स्पन्दात्मकं
वलमाक्रम्य स्थितस्य कल्पितदेहबुद्धिप्रमातृभूमिमसकृदु-
तेजयतः साधकस्य योगिनो यज्जिज्ञासितं निधानादि
यत्र देशादौ येन हेमादिना परमार्थेन यथा सन्निवेशेन
स्थितं तथा तदचिरादेव प्रकाशते ॥ ५ ॥
कर्तृशक्त्यादिरप्यमुत एव बलात्लादुर्भवतीत्याह
दुर्वलोऽपि तदाक्रम्य
यतः कार्ये प्रवतते ।
आच्छादयेहुभुक्षांच
तथा योऽतिबुभुक्षितः ॥६॥
यथा क्षीणधातुषिप्रायः सोऽपि स्पन्दात्मकं बल-
माक्रम्य स्पन्दसमावेशवलेन प्राणप्रमातृभूमिमसकृदुत्ते-
ज्य कार्येऽवश्यकर्तव्ये कर्मणि प्रवर्तते, अशक्यमपि व-
स्तु तद्भलाक्रमणेनैव करोतीत्यर्थः । तथा योऽप्यतिबु-
अक्षितः सोऽपि तद्लाकान्त्या क्षुत्पिपासादि शमयति ।
नहि चिद्धनां भूमिमनुप्रविष्टस्य द्वन्द्वामिभवः कश्चित्ता-
णादिभुव एव तदाश्रयत्वात्तस्याश्चेह चिद्भूमौ निमग्न-
त्वात् ॥ ६ ॥

·६०
स्पन्दनिर्णयः
[३ नि०
यत एवमुक्तसूत्रोपपत्तिक्रमानुसारेणेदृसिद्धिसमुदायो-
ऽस्माद्भवतीत्यतः
अनेनाधिष्ठिते देहे.
यथा सर्वज्ञतादयः।
तथा स्वात्मन्यधिष्ठाना-
सर्वत्रैवं भविष्यति ॥ ७॥
अनेन स्वस्वभावात्मना स्पन्दतत्त्वेनाधिष्ठिते व्याप्ते
देहे सति यथा तदवस्थोचितार्थानुभवकरणादिरूपाः
सर्वज्ञतासर्वकर्तृतादयो धर्मा आविर्भवन्ति देहिनः, त-
था यद्ययं कूर्माङ्गसंकोचवत्सर्वोपसंहारेण महाविकासयु-
त्या वा स्वस्मिन्ननपायिन्यात्मनि चिद्रूपे अधिष्ठानं क-
रोति उक्ताभिज्ञानप्रत्यभिज्ञाते तत्रैव समावेशस्थिति ब-
धाति तदा सर्वत्रेति शिवादौ क्षित्यन्ते एवमिति शं-
करतदुचितसर्वज्ञतासर्वकर्तृतादिरूपो भविष्यति ॥ ७ ॥
इदमप्येतत्प्रसादेनेत्याह
ग्लानिर्विलुण्ठिका देहे
तस्याश्चाज्ञानतः स्मृतिः।
तदुन्मेषविलुप्तं चे-
कुतः सा स्यादहेतुका ॥८॥

·क्षेमराजविरचितः ना सर्वकेशानामास्पदं ततश्च देहे या ग्लानिः अर्थादेहाभिमानिनः पुंसो यो हर्षक्षयोऽसौ विलुण्ठिका परसंविद्रविणापहारेण पा- रिमित्यदौर्गत्यप्रदा तस्याश्च ग्लानेरज्ञानतश्चिदानन्दघन- स्वस्वरूपाप्रत्यभिज्ञानात्मृतिरुद्भवोऽवस्थितिश्च । तदज्ञा- नं प्रदर्शयिष्यमाणस्वरूपेणोन्मेषरूपेण चेद्विलुप्तं नि- कृत्तं तदासौ ग्लानिरज्ञानात्मनो हेतोरभावात् कुतः स्यान्न भवेदित्यर्थः । ग्लान्यभावे च देहेऽवश्यंभावि- न्यो व्याध्यादिसन्तापावस्था अपि यथा यथा योगिनो- ऽपकृष्यन्ते तथा तथा हेन इवातिताप्यमानस्य कालि- कापगमे स्वस्वरूपं देदीप्यत एव । एवं च देहावस्थि- तस्यापि सर्वदा ग्लान्यभाव एव परयोगिनो विभूतिः । यथोक्तं परमयोगिन्या मदालसया बालदारकान् प्रयो- गीकुर्वत्या त्वं कन्चुके शीर्यमाणे निजेऽस्मि- न्देहे हेये मूहतां मा व्रजेथाः । शुभाशुभैः कर्मभिर्देहमेत- न्मदादिभिः कन्चुकते निबद्धः ॥ (मा० पु० २५।१४) इति मितसिद्ध्यभिलाषिणो योगिनः समावेशाभ्यास- रसेन देहं विध्यतो वलीपलितादिव्याधिजयो भवती- त्यपि भङ्ग्यानेन प्रतिपादितम् ॥ ८ ॥ अथ योऽयमुन्मेषः स किंस्वरूपः किमुपायलभ्यश्चे- ·स्पन्दनिर्णयः [३ नि० त्याकाक्षायामाह एकचिन्ताप्रसक्तस्य यतः स्यादपरोदयः। उन्मेषः स तु विज्ञेयः स्वयं तमुपलक्षयेत् ॥ ६ ॥ भावे त्यक्ते निरुद्धा चिन्नैव भावान्तरं व्रजेत् । तदा तन्मध्यभावेन विकस यतिभावना ॥' (वि० भै० ६२) इति नीत्या एकस्यां कस्यांचिदालम्बनविशेषनिभृतवि- कारात्मिकायां चिन्तायां प्रसक्तस्य एकाग्रीभूतस्य यो- गिनो यत इति तदेकाग्रताप्रकर्षोल्लसत्संवित्स्फारतस्तदा- लम्बननिमीलनाज्झटिति ग्रस्तसमस्तंचिन्तासन्ततेस्नीषो- माविभेदात्मनः स्पन्दतत्त्वादपर एवोदयश्चिञ्चमत्कारात्मा- न्य एव लोकोत्तर उल्लासः स्यात् स तच्चमत्कारोन्मेषकत्वा- देवोन्मेषो विज्ञातव्योऽन्वेषणीयः , इत्थमेव योगिना ज्ञातुं शक्यः ततश्च स्वयमिति इदन्ताविषयत्वाभावाद. कृतकप्रयत्नात्मनावधानेनाहन्तयैवोपेत्यात्मनि लक्षयेत् अ- साधारणेन चमत्कारात्मना प्रत्यभिजानीयात् । एकस्यां विषयविचारादिचिन्तायां प्रसक्तस्य अपरस्या- श्चिन्ताया झटित्युदयः स्यात् स चिन्ताद्वयव्यापक उ- न्मेषः' इत्यन्ये ॥६॥ इदानी मिक्योगिजनप्रयत्नसाध्यास्वपि तासु तासु यत ·मराजविरचितः ६३ सिद्धिषून्मेपपरिशीलनमात्रोदितासु परयोगिनो हेयत्वमेव मन्तव्यमित्यादिशति अतो विन्दुरतो नादो रूपमस्मादतो रसः । प्रवर्तन्तेऽचिरेणैव क्षोभकत्वेन देहिनः॥१०॥ अत उन्मेषादुपलक्ष्यमाणादप्रलीयमानस्थूलसूक्ष्मादि- देहाहम्भावस्य योगिनोऽचिरेणैव भ्रूमध्यादौ तारकामका- शरूपो विन्दुरशेषवेद्यसामान्यप्रकाशात्मा , नादः सक- लवाचकाविभेदिशब्दनरूपोऽनाहतध्वनिरूपो , रूपमन्ध- कारेऽपि प्रकाशनं तेजः, रसश्च रसनाग्रे लोकोत्तर आ- स्वादः क्षोभकत्वेन स्पन्दतत्त्वसमासादनविनभूततावत्स- न्तोषप्रदत्वेन वर्तन्ते । यदाहुः 'ते समाधावुपसर्गा व्युत्थाने सिद्धयः।' (पात० सू० ३ । ३७) इति । एवमुन्मेषनिभालनोयुक्तस्यापि देहात्ममानिनो योगिनो विन्दुनादादयः क्षोभका भवन्तीत्युक्तम् ॥१०॥ इदानीमत्रोन्मेषात्मनि स्वभावे देहप्रमातृतां निमजय- ति , तदाकारामपि परप्रमातृतां लभत इत्याह दिदृक्षयेव सर्वार्था- न्यदा व्याप्यावतिष्ठते ।

·स्वन्दनिर्णयः [३नि० तदा किं बहुनोक्लेन स्वयमेवावभोत्स्यते ॥ ११ ॥ यथा पश्यन्तीरूपाविकल्पकदिदृक्षावसरे दिदृक्षितोऽ- र्थोऽन्तरभेदेन स्फुरति तथैव स्वच्छन्दाद्यध्वप्रक्रियोक्तान् धरादिशिवान्तान्त विनोऽशेषानर्थान् व्याप्येति सर्वम- हामिति सदाशिववत् स्वविकल्पानुसन्धानपूर्वकमविकल्पा- न्तमभेदविमर्शान्तःकोडीकारणाच्छाद्य यदावतिष्ठते अ- स्याः समापत्तेर्न विचलति , तावदशेषवेधैकीकारेणोन्मि- पत्तावद्वेद्यग्रासीकारिमहाप्रमातृतासमावेशचमत्काररूपं य- फलं तत्स्वयमेवावभोत्स्यते स्वसंविदेवानुभविष्यति, कि- मत्र बहुना प्रतिपादितेन ॥ ११ ॥ तस्योपलब्धिः सततम् इति प्रतिज्ञाय तदनन्तरमुपपा- दितमुपायजातं परिशीलयतः सततं स्पन्दतत्त्वसमाविष्ट- त्वं सुप्रबुद्धस्स भवतीति तदनन्तप्रमेयसंभिन्नत्वादुपदे- श्यहृदये सारयन्ननुप्रवेशयुक्त्युपसंहारभङ्ग्याह प्रबुद्धः सर्वदा तिष्टे. ज्ज्ञानेनालोक्य गोचरम् । एकत्रारोपयेत्सर्व ततोऽन्येन न पीड्यते ॥ १२॥ सर्वदा जागराखमसुषुप्तसंविदादिमध्यान्तपदेषु प्रबुद्ध-

·मराजविरचितः
१२
स्तिष्ठत् उन्मीलितस्पन्दतत्त्वावष्टम्भदिव्यदृष्टिः सुप्रबुद्धता-
मेव भजेत । कथं ज्ञानेन बहिर्मुखेनावभासेन सर्व गो-
चरं नीलसुखादिरूपं विषयमालोक्य
तस्माच्छब्दार्थचिन्तासु न सावस्था न या शिवः (२४)
इत्युपपादितदृशा विमृश्य एकत्र स्रष्टार शंकरात्मनि
खभावे सर्वमारोपयेत् निमीलनोन्मीलनदशयोस्तदभेदेन
जानीयात् , पूर्वापरकोव्यवष्टम्भदाान्मध्यभूमिमपि चि-
द्रसाश्यानतारूपतयैव पश्येदित्यर्थः । एवं च न केन-
चिदन्येन व्यतिरिक्तन वस्तुना बाध्यते सर्वसिन् स्वात्म-
नः स्वीकृतत्वात् । यथोक्तं श्रीप्रत्यभिज्ञाकारेण
योऽविकल्पमिदमर्थमण्डलं
पश्यतीश निखिलं भवपुः ।
स्वास्मयक्षपरिपूरित जग-
त्यस्य नित्यसुखिनः कुतो भयम् ॥ (3० स्तो० १३१६)
इति ॥ १२ ॥
'ततोऽन्येन न पीड्यते' इति यदुक्तं तत्र कोऽसावन्यः
पीडकः कश्च पीड्यः, यतः शिवात्मकमेव विश्वमुक्त-
मित्याशङ्कय पाशानां पशोश्च स्वरूपं निर्णेतुमाह
शब्दराशिसमुत्थस्य
शक्तिवर्गस्य भोग्यताम् ।
कमाविलुप्तविभवो
गतः सन्स पशुः स्मृतः ॥ १३ ॥

·स्पन्दनिर्णयः [३ नि० इह योऽयं प्रकाशात्मा स्वस्वभावः शांकर उक्तः, असौ व्यवस्थितः करोत्यैष विश्वकारणमीश्वरः । सृष्टिं स्थितिं च संहारं तिरोधानमनुग्रहम् ॥ (स्व०।) इति श्रीस्वच्छन्दशास्त्रदृष्ट्या निजशक्त्याश्लिष्टः सदा प- ञ्चविधकृत्यकारी स्वतन्त्रः स्पन्दललितेश्वरादिशब्दैराग- मेषूद्धोष्यते । स्वातन्त्र्यशक्तिरेवास्य सनातनी पूर्णाहन्ता रूपा परा मत्स्योदरी महासत्ता स्फुरत्तोर्मिः सारं हृदयं भैरवी देवी शिखा इत्यादिभिरसंख्यैः प्रकारैस्तत्र तत्र निरुच्यते । पूर्णाहन्तैव चास्यानुत्तरानाहतशक्तिसंपुटीकार- स्वीकृतादिक्षान्तवर्णभट्टारिका तत एव स्वीकृतानन्तवा- च्यवाकरूपषडध्वस्फारमयाशेषशक्तिचक्रक्रोडीकारान्तः कृतनिःशेषसर्गप्रलयादिपरम्पराप्यक्रमविमर्शरूपैव नि- त्योदितानुच्चार्यमहामत्रमयी सर्वजीवितभूता परा वाक् । एषैव भगवत इयद्विश्ववैचित्र्यचलत्तामिव स्वात्मनि प्र- थयन्ती स्पन्दते इत्यर्थानुगमात् स्पन्द इति इहोच्यते । एवं चेयद्विश्वशक्तिखचितपराशक्तिसुन्दरस्य स्वात्मनः स्व- रूपगोपनक्रीडया स्वात्मभित्तावेवांशांशिकया निर्भास- नं भगवान् यावच्चिकीर्षति तावदेकैवामिन्नाप्यसौ त- दीया विमर्शशक्तिरिच्छात्वं प्रतिपद्य" ज्ञानक्रियारूपतया स्थित्वा शिवशक्तिपरामर्शात्मकबीजयोनिभेदेन द्विधा भूत्वा वर्गभेदेन तत्कलाभेदेन च नवधा पञ्चाशद्धा च स्फुरन्ती तद्विमर्शसारैरपोरघोरघोरतरः संवित्तिदेवता-

·क्षेमराजविरचितः
स्मभिः रूपैः प्रथमानां भगवतः पञ्चविधकृत्यकारितां
निर्वहति । यथोक्तं श्रीमालिनीविजयोत्तरे
या सा शक्तिर्जगद्धातुः कथिता समवायिनी ।
इच्छात्वं तस्य सा देवी सिसृक्षोः प्रतिपद्यते ॥ (३१५)
सैकापि सत्यनेकत्वं यथा गच्छति तच्छृणु ।
एवमेतदिति ज्ञेयं नान्यथेति सुनिश्चितम् ॥
ज्ञापयन्ती जगत्यत्र ज्ञानशक्तिर्निगद्यते।
एवं भवत्विदं सर्वमिति कार्योन्मुखी यदा ॥
जाता तदैव तद्वस्तु कुर्वत्यत्र क्रियोच्यते ।
एवमेषा द्विरूपापि पुनर्भेदैरनन्तताम् ॥
अर्थोपाधिवशाद्याति चिन्तामणिरिवेश्वरी ।
तत्र तावत्समापन्ना मातृभावं विभिद्यते ॥
द्विधा च नवधा चैव पञ्चाशद्धा च मालिनी ।
बीजंयोन्यात्मकाढ़ेदाद्विधा बीजं स्वरा मताः ॥
कादयश्च स्मृता योनिर्नवधा वर्गभेदतः ।
पृथग्वर्णविभेदेन शतार्धकिरणोज्ज्वला ॥
बीजमत्र शिवः शक्तिोनिरित्यभिधीयते ।
वर्गाष्टकमिति ज्ञेयमघोराद्यमनुक्रमात् ॥
तदेव शक्तिभेदेन माहेश्वर्यादि चाष्टकम् ।
शतार्धभेदमित्रा च तत्संख्यानां वरानने ॥
रुद्राणां वाचकत्वेन कल्पिता परमेष्ठिना ।
तद्वदेव च शक्तीनां तत्संख्यानामनुक्रमात् ॥
इत्यादि । तथा
विषयेष्वेव सलीनानधोऽधः पातयन्त्यशुन् ।
रुद्राणून्याः समालिङ्गय घोरतर्योऽपरास्तु ताः ॥
मिश्रकर्मफलासक्ति पूर्ववजनयन्ति याः ।

·म्पन्दनिर्णयः [६ लि. .. मुक्तिमार्गनिरोधिन्यस्ताः स्युर्घोराः परापराः ॥ पूर्ववजन्तुजातस्य शिवधामफलप्रदाः । पराः प्रकथितास्तज्ज्ञैरघोराः शिवशक्तयः ॥ (३ । ३३) इति । एवं शब्दराशेः समुत्थितो वर्गनवकरूपो यो प्रामथादिदेवतावर्गः शिवसहितस्तस्य भोग्यतां पाश्यतां गतः सन् स एव शंकरात्मा स्वभावः पशुः स्मृतः आग- मेषु तथोक्तः । ननु कथं भोक्ता महेश्वर इमामवस्था प्राप्तः, इत्याशङ्काशान्त्यै विशेषणद्वारेण हेतुमाह कला- बिलुप्तविभव इति । कलयति बहिः क्षिपति पारिमित्ये- न परिच्छिनत्तीति कला मायाशक्तिः, तया विलुसवि- भवः स्वमायया गृहितैश्वर्यः स्थित इत्यर्थः । अथ च कलया किंचित्कर्तृखोपोद्वलनात्मना शक्त्या तदुपलक्षि- तेन कलाविद्याकालनियतिरागात्मना कचकेन विलुसवि- भवः स्थगितपूर्णत्वकर्तृत्वादिधर्मः । भवत्वेवं, भोग्य- तां तु कथमसौ शक्तिवर्गस्य गतः इत्यत्रैतदेवोत्तरम् । क- लाभिरकारादिवर्गाधिष्ठायिकाभिर्बाहम्यादिभिस्तवर्णभट्टा- रकाधिष्ठातृभूताभिश्च श्रीमालिनीविजयोक्तदेवतारूपामिः कलामिरकारादिवर्णैर्विलुप्तविभवः संकुचितोऽस्मि, अ- पूर्णोऽस्मि , करवाणि किंचिदिदमुपाददे, इदं जहामि इत्यादिविचित्रविकल्पकाविकल्पकपतिपत्तिकदम्बकान्तर नुप्रविष्टस्थूलसूक्ष्मशब्दानुवेधकदर्थितो हर्षशोकादिरूपता नेनीयमान इव क्षणमपि स्वरूपस्थितिं न लभते यतः , ·जेमगजविरचितः ३ . अतोऽसावुक्तरूपः शक्तिवर्गेण भुज्यमानः पशुरुक्तः । कल- या अख्यात्यात्मनांशेन विलुप्तविभवः संकुचित इव , न तु तत्त्वतः शिवात्मा स्वभावोऽस्य कापि गतः, तदभावे हि स एव न स्फुरेत् । तथावभासमानैरेव कलाभिः सं- कुचितैः शब्दानैश्च विलुप्तविभवस्तथारूपमात्मानं न वि- प्रष्टुं क्षम इत्यर्थः ॥ १३॥ अधुना पशुः संकुचितहक्छक्तिबाध्यः पाश्यश्चेत्येत- द्विभजति परामृतरसापाय. स्तस्य यः प्रत्ययोद्भवः । तेनास्वतन्त्रतामति सच तन्मात्रगोचरः॥ १४॥ तस्य पशोर्यः प्रत्ययानां लौकिकशास्त्रीयविकल्पानां तदधिवासितानां भिन्नार्थज्ञानानां विकल्पानामप्युद्भवः विनाशाघ्रात उत्पादः स परस्यामृतरसस्य चिद्धनस्या- नन्दप्रसरस्यापायो निमजनम् । उदितेषु मिनार्थेषु प्रत्ययेषु चिद्भूमिः स्थिताप्यपरामृश्यमानत्वादस्थितेव लक्ष्यते' , तत एवमुक्तम् । तेन च प्रत्ययोद्भवेनायम- स्वतन्त्रतामेति तद्वशः सम्पद्यते । यदुक्तं श्रीशिवसूत्रेषु 'ज्ञानं बन्धः' (१।२) इति । श्रीमधासमुनिनापि 'मा- तापिनमयो बाल्ये' इति । श्रीमदालसयापि ·C स्पन्दनिर्णयः : [३ नि० -- तातेति किंचित्तनयेति किंचित् अम्बेति किंचिद्दयितेति किंचित् । ममेति किंचिन्न ममेति किंचित् भौत संघं बहुधा मा लपेथाः ॥ (मा० पु० २५ । १५) इति । प्रत्ययस्योद्भवस्तन्मात्राणि तीव्रातीभेदसामान्यवृ- त्तयो गोचरो यस्य तथाभूतो भिन्नवेद्यविषय इत्यर्थः । अनेनेदमाह यावदियं भिन्नवेद्यप्रथा तावद्धद्ध एव, यदा तूतोपदेशयुक्त्या सर्वमात्ममयमेवाविचलप्रतिपत्त्या प्रति- पद्यते तदा जीवन्मुक्त इति । यथोक्तं 'इति वा यस्य संवित्तिः' [२५] इत्यादि । एवं च यत्पूर्वमुक्तं तस्माच्छब्दार्थचिन्तासु न सावस्था न या शिवः।' (२।४) इत्यादि , न तेन सह 'परामृतरसापायस्त- स्य यः प्रत्ययोद्भवः' (३ । १४) इत्यस्य वैषम्यं किंचित् ॥ १४ ॥ ननु यदि प्रत्ययोद्भवोऽप्यस्य परामृतरसापायः तत्क- थमुक्कं शक्तिवर्गस्य भोग्यतां गतः, इत्याशङ्कां परिहरति स्वरूपावरणे चास्य शक्तयः-सततोत्थिताः। यतः शब्दानुवेधेन न विना प्रत्ययोद्भवः ॥ १५ ॥ चः शङ्कां द्योतयन् तत्परिहाररूपं प्रमेयान्तरं समु- ·हेमराजविचितः .. चिनोति । अस्य पशोः स्वस्य शिवात्मनो रूपस्यावर- णे भित्तिभूतत्वेन प्रथमानस्यापि सम्यगपरामर्शने त- निमित्तं व्याख्यातरूपाः शक्तयः सततमुत्थिताः, या- वद्धि परामृतरसात्मकस्वस्वरूपप्रत्यभिज्ञानमस्य न वृत्तं तावदेताः स्वस्वरूपावरणायोद्यच्छन्त्येव । यतोऽस्य यः प्रत्ययोद्भवो विकल्पकाविकल्पकज्ञानप्रसरः स शब्दानु- वेधेन 'अहमिदं जानामि' इत्यादिना मूक्ष्मान्तःश- ब्दानुरञ्जनेन स्थूलाभिलापसंसर्गेण च विना न भवति,- इति तिरश्चामप्यसांकेतिकः निर्देशप्रख्यः, खात्मनि च शिरोनिर्देशप्रख्योऽन्तरभ्युपगमरूपः शब्दनविमर्शो- ऽस्त्येव , अन्यथा बालस्य प्रथमसंकेतग्रहणं न घटेत अन्तरूहापोहात्मकविमर्शशून्यत्वात् । स्थूलशब्दानुवेध- मयस्तु विकल्पः सर्वस्य स्वानुभवसिद्धः ॥ १५ ॥ श्लोकत्रयोक्कमर्थमुपसंहरनियतः प्रमेयस्य सामान्यस्प- न्दतत्त्वादभिन्नतां प्रागुक्तामनुवघ्नन् तत्प्रत्यभिज्ञानाप्रत्य- भिज्ञानमयो बन्धमोक्षौ, इति लक्षयति सेयं क्रियात्मिका शक्तिः शिवस्य पशुवर्तिनी। बन्धयित्री स्वमार्गस्था ज्ञाता सिद्ध्युपपादिका ॥ १६ ॥ सेति श्लोकत्रयनिर्णीतत्वात् , इयमिति प्रमेयपर्यन्तेन - ·७३ स्पन्दनिर्णयः [नि० रूपेण स्फुरन्ती स्वखभावरूपस्य चिदात्मनः शिवस्य सम्बन्धिनी स्पन्दतत्त्वात्मिका पराभट्टारिकैव विश्ववै- चित्र्यावस्थितिकारित्वात् क्रियाशक्तिः प्राङ्गिीतशा शिव एव गृहीतपशुभूमिके वर्तमाना प्राणपुर्यष्टकरूप- ममुं कर्तृतात्मनाहन्ताविपुषा प्रोचितं कुर्वाणा तथारूपे- णाप्रत्यभिज्ञाय स्वरूपावारकत्वाद्धानादानादिपरिक्लेशहेतु- वाच बन्धयित्री भवति । यदा तु स्वस्य शिवात्मनो रूपस्य यो मार्गः 'शक्त्यवस्था प्रविष्टस्य निर्विभागेन भावना । तदासौ शिवरूपी स्याच्छवी मुखमिहोच्यते ॥' (२०) इति श्रीविज्ञानभट्टारकोक्कनीत्या प्राप्युपायः पराशक्तिस्त- दात्मतयासौ क्रियाशक्तिर्ज्ञायते योगिना , यदा वा विक- ल्पकाविकल्पकप्रसरेऽपि शिवस्वरूपस्य स्वात्मनोंशभूत- मेवाशेषवेद्यमनेनेच्यते तदास्यासौ परानन्दमयी परां सि- द्धिमुपपादयति ॥ १७ ॥ इत्थंकारं (पशुरत्र बध्यते, वक्ष्यमाणोपायपरिशीलने- न च मुच्यते , इति प्रतिपादयन् बन्धस्वरूपमुच्छेद्यत्वेना- नुवदति) , तन्मात्रोदयरूपेण मनोऽहंबुद्धिवर्तिना।

·क्षेमराजविरचितः पुर्यष्टकेन संरुद्ध- स्तदुत्थं प्रत्ययोद्भवम् * ॥ १७॥ भुक्रे परवशो भोगं तद्भावात्संसरेदतः। संस्मृतिप्रलयस्यास्य कारणं संप्रचक्ष्महै ॥ १८ ॥ पुर्यष्टकोत्थितं भोगं भुते । यत एव प्रत्ययेषु सुखा- दिप्रत्ययोद्भवः अत एवासौ प्रत्ययोद्भवात् पशुः परव- शः शब्दानुवेधक्रमेण पदे पदे ब्राह्म्यादिदेवीभिराक्षि- प्यमाणः; न तु सुप्रबुद्धवत् स्वतन्त्रः तस्य पुर्यष्टक- स्य भावादेव पुनःपुनरुद्बोधितविचित्रवासनः संसरेत् तत्तद्भोगोचितभोगायतनानि शरीराण्यर्जयित्वा गृह्णाति चोत्सृजति च । यतश्चैवमतोऽस्य पुर्यष्टकसंरुद्धस्य या संसृतिस्तस्या यः प्रकृष्टो लयः पुर्यष्टकात्मकमलोच्छेदेन विनाशः तस्य कारणं सम्यक् सुखोपायं प्रचक्ष्महे स- मनन्तरमेव ब्रूमः, तथा संप्रचक्ष्महे प्रकरणेस्मिन् स्व- यं प्रतिपादितवन्तः । 'वर्तमानसामीप्ये वर्तमानवद्वा' (पा० सू०३।३। १३१) इति वर्तमानप्रयोगः ॥१८॥ एतत् प्रतिपादयन् आद्यसूत्रोक्तमर्थ निगमयति ॐ अस्य भोकस्य टीका न लब्धा ।

·[३ निः स्पन्दनिर्णयः यदा त्वेकत्र संरूढ- स्तदा तस्य लयोंदयौ। नियच्छन्भोक्तृतामेति ततश्चक्रेश्वरो भवेत् ॥ १६ ॥ यदा पुनरयमुक्ताः परतत्त्वसमावेशोपदेशयुक्तीः परि- शीलयन् एकत्र पूर्णाहन्तात्मनि स्पन्दतत्त्वे सम्यगविच- लत्वेन रूढः समाविष्टस्तन्मयो भवति , तदा तस्येति पूर्वसूत्रनिर्दिष्टस्य पुर्यष्टकस्य तद्वारेणैव विश्वस्य निमील- नोन्मीलनसमावेशाभ्यां लयोदयौ नियच्छन् प्रथमसूत्र- निर्णीतदृशा एकसादेव शंकरात्मनः स्वभावात् संहारं सर्ग च कुर्वन् भोक्तृतामेति धरादिशिवान्तसमग्रभोग्य- कवलनेन परमप्रमातृतां सतीमेव प्रत्यभिज्ञानक्रमेणावल- म्बते । ततश्च प्रथमसूत्रनिर्णीतस्य शक्तिचक्रस्य स्वम- रीचिनिचयस्येश्वरोऽधिपतिर्भवेत् । अनेनैव च देहेन महेश्वरत्वमवामोत्येवेति यावत् । एवं चोपक्रमोपसंहार- योर्महार्थसंपुटीकारं दर्शयन् तत्सारतया समस्तशांकरोप- निषन्मूर्धन्यतामस्याविष्करोति शास्त्रस्य श्रीमान्वसुगुप्ता- चार्यः, इति शिवम् ॥ इति श्रीस्पन्दनिखये विभूतिस्पन्दस्तृतीयो नियन्दः ·थ चतुर्थो निःष्यन्दः 20*10-- ग्रन्थान्ते परमां स्पन्दभूमि गुरुगिरं च श्लेषोक्त्या स्तौति अगाधसंशयाम्भोधि- समुत्सरणतारिणीम् । वन्दे विचित्रार्थपदां चित्रां तां गुरुभारतीम् ॥१॥ तामसामान्यां भगवती गुरुं 'शैवी मुखमिहोच्यते' (वि० म०२०) इति स्थित्या शिवधामप्राप्तिहेतुत्वादाचा- यरूपाम् । अथच गुरुं पश्यन्त्यादिक्रोडीकारात् महती भारती परां वाचम् , तथा गुरोराचार्यस्य सम्बन्धिनीमु- पदेष्ट्री गिरं चित्रां लोकोत्तरचमत्काररूपां वन्दे सर्वो- कृष्टत्वेन समाविशामि । अथ च सर्वावस्थासु स्फुरदू- रूपत्वादभिवदन्तीमुद्यन्तृतापयत्नेनाभिवादये स्वरूपविम- शनिष्ठां तो समावेष्टुं संमुखीकरोमि । कीरशीमगाधो दुरुत्तरों या संशयः पूर्णाहन्तानिश्चयाभावात्मा विचि- ·[नि: स्पन्दनिर्षयः त्रा शङ्काकलङ्कः स एव विततत्वेनाम्भोधिस्तस्य स- म्यगुत्तरणे या तारिणी नौरिव तामित्युभयत्रापि योज्य- म् । तथा विचित्रार्थानि नानाचमत्कारप्रयोजनानि पदा- नि विश्रान्तयो यस्यां परस्यां वाचि तां विचित्राणि रम्यरचनानुप्रविष्टानि अर्थपदानि वाच्यवाचकानि यस्यां गुरुवाचि ताम् ॥ १ ॥ प्रसिद्धप्रभावस्वनामोदीरणात्सम्भावनाप्रत्ययेनार्थिन: प्रवर्तयन् गृहनीयतया महाफलतामस्य शास्त्रस्य निरू- पयति शास्त्रकारः लब्ध्वाप्यलभ्यमेत- ज्ज्ञानधनं हृद्गुहान्तकृतनिहितेः। वसुगुप्तवच्छिवाय हि भवति सदा सर्वलोकस्य ॥२॥ एतच्छास्त्रोक्तमेतज्ज्ञानमेव पुरुषार्थप्राप्तिहेतुत्वाद्धनम- लभ्यमपि दुष्प्रापमपि लब्ध्वा शंकरस्वानोपदेशसारं शि- लातलादवाप्य प्रकाशविमर्शात्मकं हृदयमेव विश्वान्तः- प्रवेशावकाशप्रदत्वाद्गुहा तस्यामन्तेन निश्चयेन कृता नि- हितिः स्थापना येन अर्थात्तस्यैव ज्ञानधनस्य, तस्य स्वा मिनः श्रीवसुगुप्ताभिधानस्य गुरोर्यथैव तच्छिवाय जा तं, तद्वदधिकारिनियमसंकोचाभावात्सर्वलोकस्यापि हुगु-

·अपराजविरचितः
हान्तकृतनिहितेयत्नादसामयिकात् गोपयतः दृढप्रतिपस्या
च स्वात्मीकुर्वतः सदा शिवाय भवति नित्यशंकरात्म-
कस्वस्वभावसमावेशलाभाय सम्पद्यत इति शिवम् ॥२॥
यद्यप्यसिन् विवृतिगणना विद्यते नैव शास्त्रे
लोकश्चायं यदपि मतिमान् भूयसोत्तानवृत्तिः ।
जानन्त्येते तदपि कुशलास्तेऽस्मदुक्तविशेष
केचित्सारग्रहणनिपुणाश्चेतनाराजहंसाः ॥ १॥
अनन्तापरटीकाकृन्मध्ये स्थितिममृष्यता ।
विवृतं स्पन्दशास्त्रं नो गुरुणा नो, मयास्य तु ॥२॥
विशेषलेशः सन्दोहे दर्शितः पूर्वमद्य तु ।
रुद्रशक्विसमावेशशालिनः शिवरूपिणः ॥ ३ ॥
शूरनाम्नः स्वशिष्यस्य प्रार्थनातिरसेन तत् ।
निर्णीतं क्षेमराजेन स्फारान्निजगुरोर्गुरोः ॥ ४ ॥
येषां नो धिषणोपदेशविशदा सदैशिकैर्दर्शिता
श्रीमच्छाम्भवशासनोपनिषदा येषां न भग्नो भ्रमः।
ये नास्वादितपूर्विणो मृदुधियः श्रीप्रत्यभिज्ञामृतं
ते नात्राधिकृताः परैः पुनरिदं पूर्णाशयैश्चर्व्यताम् ॥५॥
शिवादिक्षित्यन्तो विततविततो योऽध्वविभवः
स्फुरनानासर्गस्थितिलयदशाचित्रिततनुः ।
इयद्विश्वं यस्य प्रसस्कणिकासौ विजयवे
पर: संविन्स्पन्दो लसदसमसौख्यायवनभूः ॥ ६ ॥

·स्पन्दनिर्णयः
[४ नि.
समाप्तोऽयं श्रीस्पन्दनिर्णयः
कृतिः श्रीप्रत्यभिज्ञाकारप्रशिष्यस्य महामाहेश्वराचार्यश्रीमदभिनवगु-
प्तनाथदत्तोपदेशस्य श्रीक्षेमराजस्येति शिवम् ॥
श्रीमत्प्रतापभूभर्तुराज्ञया प्रीतये सताम् ।
मधुसूदनकौलेन संपाद्यायं प्रकाशितः ॥

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·SPANDANIRNAYA. Sankara’s Spanda Energy out of Her own nature portrays, on the background of Her pure seif, the totality of categories, as a mirror does the city, from earth up to Siva, which (totality) is one in substance with Her own self. She is the divinity representing the faculty of cognition. She forms the vitality of mantras and is ever abloom. Identical with the universe of sound and with the supreme egoity or infinite consciousness, She exults in glory all the wide world over. My Spandasandoha has already thrown light in a measure on the principle of Spanda. And now an adequate effort is directed to giving a detailed and satisfactory exposition of the same principle. This gloss on the Spanda system calculated to explain the right interconnection ·2 a of the Sutras, i. e. the Spandakarikas; to enable student for acquiring a close approach to the highest principle; to teach the method of pointed reasoning and the right application of the means (upaya); to help in the proper understanding of the self-evident truths and lastly to bring home the secret philosophy of Kashmir Shaivism. The intelligent should, hence, pin their attention to this gloss and thereby acquire the wealth of Spanda. [Introductory] as (Tradition.] Vasugupta, a great teacher of the past, received initiation in a Cream from Parama Siva Who is ever ready to exhibit His kindness to the universe and his spiritual glory was a consequence enkindled by His grace. Under His holy command, once, he repaired to the Mahadeva mountain and found, the heretofore hidden Siva Sutras, engraved on the surface of the rock. To elucidate the harmony that subsists between the revelation and the experience, the Sutras were collected and epitomised in the 51 slokas of the Spanda Sastra, which are clear yet deep.

·3 (Synopsis of the book.) The first 25 stazzas discuss the energy of Swarupa or the vitality in real nature; the next seren, the energy in the rise of Sahajavidya or intuition; the last 19, mention the energy in and of glory. Thus the Spandakarikas are arranged into three chapters. [ Contents of the first chapter ). Of them the first begins with the stanza of salutation which, besides being such, gires, in a nutshell, the subject-matter of the thesis. The next four stanzas prove the Spanda principle by valid arguments. The sixth and the seventh describe the means to its attainment along with its recognising characteristic. The eighth is devoted to refutation of the objections raised against the means. The ninth strengthens the position of the upaya, because it discusses the unfailing character of the latter ia leading to the goal. The tenth explains the real nature of the goal as obtainable by that means. The eleventh tells how the delusion of the world ceases by strict adherence thereto. The 12th and the 13th, hp discarding the view of the Nihilists, bring out the striking contrast between their view and that of Spanda. The 14th establishes the indes·tructibility of the Spanda principle although the world of objects brought into play by that principle is destructible. While supporting the same view, the 15th and the 16th explode the theory of Nihilism. The 17th remarks that, while the realisation of this principle is always within the reach of the fully awakened, the partially awakened have it only at the tio extreme stages. The 18th gives the sphere of the objects that are sensed by the fully awakened. The 19th summarises the process conducive to the Tanishing of obstacles in the way of the fully awakened. The 20th relates how, in the case of the unenlightened, the real nature is shrouded in mystery. The 21st is directed to emphasise the necessity of incessant exertion for the acquisition of complete enlightenment. The 22nd says that there are particular functions in the worldly life, which, as leading to the stoppage of all others, afford the field for this exertion. The 23rd—25th urge that the enlightened should always be on the alert to be perfectly enlightened by cutting to pieces, in a manner befitting yogis, the veil of darkness akin to the state of sound sleep. This is the SUD and substance of ·Š the section beginning with "at Those making etc". and ending " will be enlightened etc". (TEXT1.-(We) offer our salutation to that Sankara Who is the fountain-head of all glory manifest in the wheel of energies and at Whose waking and sleeping the world finds its rise and dissolution. cease [COMMENT.]-Sankara means the one Being through Whose favour one gets the recognition of the full display of the universal consciousness identical with the adualism of supreme bliss wherein all troubles totally. Sankara thus represents one's on real nature. We salute Him, i. e., phile thinking over Him as superior to the whole universe, we try to find entrance in Him by forgetting the idea of limited and artificial experiencer created by Him. Entrance-in-Him, which bears the fruit of liberation-in-life, will be explained, here, in this treatise. The use of plural is meant, here to convey the idea of identity with regard to all those who are worthy of divine grace and who deserve an affectionate glance of kindness. The half of the stanza beginning at ·6 Whose etc.” fully brings out what was implied by 'Him', i. e, the unique characteristic of Sankara. The supreme goal is Mahadeva of the nature of light and is identical with the complete freedom akin to the supreme Sakti serving as an Arani or a means of friction between the two creative poles of bliss and activity. He forms the very essence of contemplation on the Universal consciousness which stands for the supreme import of the universe of sounds. The Power-of-freedom is known by the name of Spanda as the deri. Fatire sense of the word is a slight shake. She is always manifesting endless cycles of creation and destruction etc. on her own background as a mirror reflects the city. It will be explained later on how these appear to be separate from Her although they are not such. By this it follows that the supreme being is always, in reality One with the principle of Spanda and is never otherwise. Some hold that the highest principle is motionless (Aspanda). But their contention is false because, in that case, the whole universe will have to be regarded as lordless inasmuch as the Supreme being will be perfectly inactive.

·This treatise bears an appropriate title of Spanda Sastra and is decidedly written to illustrate the true nature, or, in other words, Sankara of the nature of Spanda Energy forming the essence of all activity. This will be quite clear further on. The selfsame Spanda Energy stands for the bliss consisting in the enjoyment of one Universal consciousness embracing eadless cycles of creation and dissolution. She is really of the nature of manifesting involution and evolution of the perceiver and the perceived symbolising the entire world of the pure and the impure. As forming the ultimate goal of the teaching of all the Upanishads, She is simultaneously identical Tith emanation and absorption. The same principle constitutes the stage of absorption, when appearing as the destroyer of the previously created aggregate of categories from Sira to the gross earth. With reference to the state of those that are about to come into being, it assumes a creatire function and appears as the state of emanation. The stage of the disappearance of the external world leads to the wakening of the inward consciousness. And what we consider ·8 as the stage of ignoring the idea of inward consciousness is that of the awakening of the universe. The same idea is expressed in the revealed text: The goddess is always enjoying, (lit. licking); she appears always as full; she is a wave of the ocean of consciousness; she constitutes the volitional aspect of the Lord'. The Great God presents Himself, by His power of freedom, at the stage of the seven perceivers from Siva to Sakala as also at the stage of their respective ranges of perception. When He feels a playful desire to mystify His own internal nature, He appears in the order of descent. And the preceding perceivers fall into the background and the succeeding come into the forefront although the former serve as substrata for the latter. As regards the order of ascent, He gradually brings into play the preceding forms and removes the subsequent ones in the case of the Jnana Yogins. Hence it is that He makes each succeeding form give up the limitation and appear in full perfection in the preceding. Similarly, each previous form gives up perfection gradually and adopts ·3 limitation in His order of descent. Eezce, erery thing is of the nature of every hias The apparent cogzitior of duality is excizsively due to limitation caused to appear by Him. The teaching, herein gitek, is directed to destroy the cognition ci duality, zoot and branch. Enough of this digression. Goddess of Consciousness sleeps ară is wakeful simultaneously. She can be felt to exist by instrospection because she is appearing simultaneously as bringing into the foreground the perception of external and internal sense objects such as blue and pleasure etc. and as momentarily being oblivious of the true nature identical with the perceiver and as putting a stop to the previous perceptions yellow etc. Hence the men of great wisdom should, for putting an eod to this mundane existence, perfectly concertrate their mind upon Her. To express the identity of emanation and absorption, the phrase * by sleeping and awakening' was explained by Bhatta Sri Kallata in kis gloss as "an absolute desire" as the volitional aspect without any distinction. The collector (author) also in the passage, "That is to be known as Unmes& ·10 from whence the idea of another arises in the mind of a man who is already contemplating upon one object. One should realise that Tumesa oneself.”, will describe Tamesa as the dropping of the old idea giving rise to the ner; because the conception of a new idea is not practicable without the old being given up. This will be fully dealt with in its proper place. 2 It will be plainly said that the awakering, referred to in the passage 'The loss of the happiness of supreme immortality, implies absorption ultimately. The absorption, or the ceasing of perturbation alluded to in 'When the agitation ceases then the supreme stage is possible', is, as will be discussed further on, the awakening of the supreme state. Hence, in practice the one Sakti, though of double nature, is sometimes known with reference to waking and sometimes with reference to sleeping. Hence, absorption is emanation and vice versa. Thus the former half of the Verse implies that the waking of the universe, consisting of the categories from Siva to earth, is due to Sankara's Sakti appearing in the form of objectivity to the entire exclusion ·71 of the subjective self. The vaking referred to means the creation which is based on indisi- Juality, which presupposes the forgetfuiness of the uitimate identity and which is multiforma in nature. It means also the absorption of the world by the selfsame Sakti noi appering as of the nature of the dawning forth of the reality leading to the total neglect of the external world. Absorption here indicates the dissolution of the individual multitariousness that leads to the waking of non-duality. Truiy speaking, nothing arises and nothing subsides. There is only one supreme Universal Consciousness Who, though free from gradational limitation, manifests Herself in different forms. She is metaphorically said to wake or to sleep as will be explained later on. The other functions of God such as protection, destruction, favour (or assimilation) are included in absorption and emanation, as being particular forms of the same. Hence, the reference to absorption and emanation hints also at the fivefold function of Paramesvara. All this, that I have said here, is very well explained for the most part in ·12 my Spandasandoba which is an exposition of the first Sutra onis. etc.' Ths cojector questious]. Ah! How is it that Tou say say by Whose when pou know that, according to the sacred Mabartha view, the various phenomena of creation and destruction etc. of the uni. Terse are brought about by their respective presiding deities source cause To remove the above doubt, the phrase, * Tama Sastichakravibhavaprabhavam' is to be explained thus: Hin, the source of all the glory manifest in the wheel of powers; Him, Who is the or primordial of the glory or the grapd play afforded by the creative activity, manifestation, enjoyment, and absorption which all proceed from the wheel or the aggregate of the twelve divinities such as Srsti, Rakta ete, the presiding deities of creation etc. The traditional lore says that the divinities, Srsti etc., perform the play of creation, dissolution etc. of the world, eternally, while they tightly embrace the glorious Manthana Bhairava, the Supreme Lord of the circle, ·13 second interpretation of Sakti--chakra : This părase is used also to serre as a repir to the query, how the Supreme Lord stands as the cause of the several stages of being, such as creation, dissolution etc., to which the world is subject: The objectire Forld, that exists or is likely to hare existence, is of the nature of light, being manifest. It is described as forming the wheel of powers because it stands and has existenca only as appearing identical with the internal light of the Supreme Lord. As is said by the learned in such passages as 'The Lord brings into manifestation the whole of thing. hood whicb already esists in His self. Without that the desire of creation is 2100 possible'. In consideration of the preceding view, the Supreme Lord is proclaimed in the revealed texts to be infinite as regards His powers. He is the source or cause of the glory of the world i, e., the endless variety due to mutual union and separation of the group of Saktis which have manifestation as their ultimate aim. The selfsame God is the cause of the evolution and the involution of the universe. Because He unites and disjoins variously all the phenomenal ·manifestations which are identical rith Him and which stand as of the nature of cognition. The same view is taken by Bhatta Sri Kallata. In both the explanations of 'Saktichakra etc. giren alore, there is an appropriateness of the words of Kallata's gloss, which run as “The causality of the creation of the glory of the wheel of powers identical in nature with cognition'. [Third interpretation). Keeping in view the revealed text "His powers (are) the whole world" as also the text of the book under explanation “Hence there is no state which cannot be identified with Siva in all contemplations over the word and the meaning, the wheel of Saktis represents the world. as [Fourth interpretation). According to the secret teaching “The vacuum, that is situated in the upper half of the Khechari, is the sphere of Vamesi", the phrase also implies the aggregate of such Saktis Tamesvari, Khechari, Dikchari etc., as is very well explained by me in the Spandasandoba. Vamestari etc. symbolise the manifestation of the wheel of Saktis, which has been described in these two explanations and will be described in the passage These are ·iu readiness to hide their real nature o him those understanding is dull, (Fifth, sisth and serenik interpretations). According to the passage from whence this group of senses', it means the class cf senses; and according to relying on that strength the Vantras?, the eternal Mantra. According of powers emanating from the group of respective sounds', it stands for the mature, of the form of Brahmi, labestari etc. to "the group Explanation of Sakti-chakra. The Supreme Lord vibhara-prabhavana is free in the glory or in the greatness of the wheel of Saktis which I have explained at length in the Spandasandoha and which can thus symbolise endless things. He is not a slave like cattle. Second expładation). If it be taken in the Bahubrihi sense as one whose waking or manifestation depends upon the inner unfoldment of the mass of light, it will imply that the recognition of the real nature of the Supreme Lord is easily obtained by introspecting His Internal nature, Second explanation of the whole stanza). We salute Sankara Who reveals the true nature to the devotees; Who is the cause of ·16 the manifestation of the supreme goddess or consciousness and br revealing and concealing the real nature, Who, being Himself bliss and intelligence alone, brings about the destruction and creation of the universe which stands for both its phases, the external and the internal in accordance with the view The world within is represented by the world outside. (Third interpretation of the stanza). Salutation to that Sankara Who is the cause of the greatness of the goddess of consciousness identical with the waking etc. which lead to the creation etc. of the world; by whose waking or outward activity the world emanates; and by whose sleeping or in wardfacedness, it comes to dissolution. Thus this verse can be interpreted both according to the order of words and according as the sense demands. The Supreme Lord, though possessed of the body and others, creates and dissolves the uni- Verse consisting of the fivefold sense-objects such as form etc. by the ingoing and the outgoing of senses. It is referred to by the knower of the secret truth in, Hence, thus, ·17 will, eren in ordinary intercourse, the Supreme Lord, while invested with the body and others, externally manifests, out of His own the groups of things already shining inside. To conter the the sense, such as the above, the teacher has rejected the use of ibs Ilhose power of freedom' and adopted that of iby Whose waking and sleeping'. Herein the praise of Sankara or entrance in Him is described as the ultimate aim. By taking the phrase "Sakti-chakra etc.' in the Bahubrhi sense and by interpreting it as "Whose manifestation is due to the glory of the wheel of powers', the evolution of the group of innate faculties is described as the means to the attainment of that entrance in Sankara. By giving the sense of the determinative compound to the same phrase in the way, i. a, the revealer, to the devotees, of the manifestation of the supreme deity or consciousness, the fruit is hinted at. The author refers to the same thing in, Then he will become the Lord of the circle'. Hence, the the connection of the subject-matter of this book and the (Upaya) is that of the end and the means. means ·1S out any Thus the same Sutra briefly gires the subject matter, the means, the connection of the two and the fruit of the study of this science. (1st Stanza) [ context ]. What is the proof of the existence of such real nature as Sankara and hors does He produce the world withcause such as material etc.? In case the materiality were attributed to Him, He could have been concealed by the world, just as a lump of the earth by the jug; and the consequent appearence and disappearence of Him would give rise to difference in His nature. There should on that supposition naturally be some cause of His manifestation and on the creation of the world the duality would ensue. To strike at a blow all such objections to the ground the author says:- [ TEST ) 2.- To Him, in whom this whole objective world takes the stand and from whom it comes out, an obstruction is nowhere possible because of His unenshrouded nature.

·19 [COMMENT. )– To this reai nature of Sankara full of light and bliss, there is no obstruction or there is no checking of the flow either in some place, time or form owing to His unreiled being or unconcealed nature The substance of the above is as follows. Whatever there can be supposed to obstruct the light of consciousness, such as the life-breath, the Purpastaka, and pleasure and blue etc., if that does not manifest by itself it is naught; and if it does, it will he identical with Sankara. Because all, that shines, is of the nature of Sankara identical with light. Hence, what can obstruct whom And what is the meaning of obstruction. The same is supported by the phrase starting with 'in Whom etc.' which qualifies 6 to Him'. 'In Whom' implies. in which self, of the nature of consciousness, this whole objective world, in the form of the cogniser, the cognition and the cocnisable, finds existence; and manifest by whose light it finds its being?. To Him how can there be a hinderance by that objective world ? Because on His so called obstruction, the supposed obstracter will lose itself as manifesting. This completes the sense here expressed.

·20 The above is referred to in the Ajadapramatr-siddhi: 'How can He be checked by the life-breath identical with Him ? (Onjector says). Indeed it is true that the light of the nature of existence is possible to the created, but whence the creation of the created : In reply to this is said: 'from Thon is come out. Keeping in view the power of memory, dreaming, ideation and the mystic creation of Yogis, it is improper to discard the causal connection between the World and consciousness, as endorsed by selfexperience, and to accept it as exsting between the world and matter, atoms etc. without the warrant of either proof or reason, The word objectivity' implies that a product is the effect of an action of the agent and is not the effect of an insentient cause. For to attribute causality to the insentient is absurd, according to the Iswarapratyabhijna view which will find its place in place in The pair of states is here styled as the doer and the deed'. The word 'whole' implicitly means the indifference of the doer with reference to material etc. It is nowhere witnessed that ·21 the work such as jug etc. conceais the nature of the doer such as a potter etc. [objec:cı çüestions ). The process of coming out is, as a matter of fact, possible with reference to something located inside. Was the objective world, then, located soinewhere just at the very beginniog : No. It is not anywhere eise located but in that self-same consciousness. Hence is said 'in Whom etc.'. The phrase 'in Whom locatea' should be used twice by repetition. It purports that if the world did not exist in the form of consciousness as undifferentiated from the light of I-ness, how could that world come, out of that consciousness, into being without such requisites as material etc. : Because according to the revealed text, 'Just as the big tree of Banyan is found potentialiy in its own seed, in the same way is this whole world, of the movable and immovable, in the heart-radical' and according to the forecited argument of the Lord dwelling inside the self', this world is located in Him, appearing as identical with Him. Hence this God of consciousness evolves the world as a materialisation of His OPC

·22
nature. Thus the construction is: In Whom
when only located is come out from Whom.
The partical 'cha' is synonymous with 'eva
and should not be taken with the word that
precedes it in the order of the text.
[Objector questions. If it can be taken
for granted that this world has separated as
an emanation from that mass of light, from
that Universal Consciousness, how can the
universe be manifest ? For it is untenable to
regard something, at once, as separte from
manifestation and as becoming manifest as it
involves contradiction in terms.
To answer this
query, the phrase come
out from Whom' also should be repeated
twice and connected as 'even when being
come out from Whom, is located in Whom'.
The 'cha' here should be taken to mean "even'
and should not, as before, be taken strictly
in the textual order.
The upshot of the whole is that the
world has not come out from Him as do
walnuts etc. from a bag. But that self-same
God, owing to His free and independent
nature, is engaged in picturing the universe

·23 as if separate from Him, on the back.ground of His own self as a mirror reflects the city. [Objector saya]. Even if it be granted that God is not concealed by the world at the stages of creation and preservation in the way suggested, He cannot avoid being concealed by the stage of the world's dissolution which is of the nature of naught and is akin to sound sleep. The same phrase 'from Whom even when come out is located only in Whom' removes the above objection. Because the perceiving consciousness cannot exist apart from the perceptible world. The phrase suggests that the created world, even when coming to dissolution, exists as identical with Him and that no entire annihilation of the nature of vacuum is possible to the world. Because, on the strength of the argument to be referred to later. on, such an annihilation cannot be reasonably conceived to exist without the light serving as support. r1 The above idea is found referred to in the Sri Syacchanda Sastra; The non- Tacuum is described as the vacuum and ·24 as the latter is described the naught. O goddess, that is to be considered as naught wherein things have gone to destruction'. Thus the whole stanza means : Nothing of the nature of space, time, form etc. can be supposed, with propriety, to be an obstructor to Him, Wnose work is this whole world and hy Whose light it shines and stands as identical with Whose light even at its destruction. Hence, this principle is pervading, eternal, endowed wit all powers, self-luminous and eternally existent. The weak proofs, which shed light on uphipown things, are out of place, useless and inapplicable in proving His existence. Nay, the existence of these very proofs and other things of the world depends on the existence of this principle. The same is referred to by my teacher in the Tantraloka: 'He the same God forms the supreme vitality even of those proofs which constitute the life of things in general'. The phrase 'from Whom even when come out, this world’ should be twice connected with 'In Whom located'. The phrase, would yield the following This world, even when manifest by Whose light, is of the nature of Whose in this case, sense.

·light, i. e., Viose light is this entire world of the knowable, in proof of Whose existence. The worli is nothing else than this principle. Thus, novaere and perer is an obstruction possible, as is prored by self-expe:ience, to this principle that mauifests creation, preserration, destruction and unification, That is capable of doing impossible things. The great teacher Utpaladera also sings in the same tune: 'O Lord of all, Thy one overlordship is unprecedented as it has nothing to rule. There is yet another Thee whereby this phenomenal world does not present itself in the light in which it ordinarily stands.' The meaning is that the world, when manifesting, is one with manifestation. Nothing can manifest as separate from manifestation. of The Yoyi should always be intent upon finding entrance in his own reality whether at the stage of ingoing, by the mention of the phrase 'in Whom located' whether at that of outgoing, by the statement of from Whom come out' or at both the stages of concentration, i. e., ingo- OT ·26 ing and outgoing, because his own reality is beyond obstruction. As will be said in when the agitation ceases then the highest stage is possible.' possible, and also in There is no such state as cannot be identified with Siva in contemplations upon the word and the meaning.' some He (one's own real nature) is not subject either to obstruction or to negation even though there be existing in place such a cogniser as an agnostic Saugata or in some place a counter argument. Because it is admitted tacitly by a man determined upon negativing His existence that He does exist in the form of luminosity that shines by itself and that He is eteenally existent. Because he or that, that negatives His existence, must have either existence, or non-existence. If non-existence, then this picture of negation without the negativer would be groundless. If otherwise, then his or its existence would go to prove the existence of God Who is in Who is in reality identical with him or that. Besides, his or its existence is quite manifest. Reference to this will be found in, and not that internal nature.'

·27 Thus, the author describes that the principle of Sankara is one with the real baturs, transcends the world, is of the nature of the world and is performing crea. tion, destruction etc. of the universe. According to him, the ultimate object of meditation in all theistic schools is different from this principle of Spanda. The diversity of raeditation, he says, is exclusively due to the absolute freedom of Spanda. not In fact, the entire universe is the manifestation of the essence of the activity of this principle. This also is supported' in. directly by him in the Mantras are endowed with the strength of the omniscient when relying on that vitality. Thus there is no room for the objections before referred to. I pray that the intelligent, unprejudiced and unelated readers may themselves detect and appreciate the difference between my commentary and those of other commentators on the Spanda Sutras which are valuable as the desire-granting gem. I can not expose that, word after word, to avoidincrease in the volume of this work. St. 2 as ·28 [ CONTEXT. ) Even though the principle of God is being obstructed by none according to the previously menticned arguments, it will by itself be coucealed in the states of waking etc., because in these such reality is not experienced. The author, feeling that his view will not be accepted by the objector owing to the above objection, clears his position once more and explains. [TEXT). 3. Even though the stream of individual differentiation, which, in reality, is not separate from that principle of the states waking etc., is aflow; that principle never withdraws itself from its own nature of cognition. ( COMMENT.) The word Jagrat' is a synonym of Jagara because they are both found used in this sense by the cultured. Though the stream of differentiation, either known to the people in the form of waking, dreaming and dreamless sleep or as known to the Yogis in the form of concentration and meditation, be found flowing in diverse forms, that principle never keeps itself back from its as Own never- ·29 vanishing cognitive nature which constitutes the life of the whole universe. If it Tere itself to withdraw, then, even the Taking etc. Tould lose their existence, for they would in that case be deprived of its light. Its cognitire nature is knova to all through self-experience in waking and dreaming. Though in the dreamless state she (cognitive nature ) is not felt so, set her existence is there; because, otherwise, the subsequent remembrance is incompatible. That principle does not withdraw from perceptivity i. e., from its real nature, even if the object of perception, such as states etc., may through its glory cease to exist. There lies no harm in its ceasing to exist. 'EVA' stands for 'API’and does not in meaning follow the textual order. The meaning therefore is-even in their absence that principle does not withdraw. * Not separate from that’, besides qualifying 'differentiation of 1st explanation of waking etc.', is used as a Tadabhinne reason. Hence, it means of the form of light', being manifest as identical with that real nature or Siva. Existence of one thing is impossi- ·30 ble without the other in the case of the two which are mutually identical. This should be analysed as that! and not separate from.' 2nd explanation. The former stands for the subject of the sentence (that flows) and the latter implies absolute identity of waking etc., with reference to Siva. The construction and the meaning in this case would be that that principle flows, assumes diversity, even though the differentiation of waking etc, be existing, and that it never withdraws from its own real nature. This Tadabhinne is also used by the author in refutation of the views of evolution and polynomism of Sankhya, Pancha-ratra and Sabdika etc., by his entering into the discussion whether the individual differentiation of waking and the like is evolution or polynomism. If this manifestation of states, he says, be a little different, Rejection of the being an evolution, from theory of Parinama. pure consciousness, then the latter also will be the same on the former's evolution. Hence, nothing ·31 come no would to light. Thus there is room for evolution, as is referred to in the Sri Kirana :- 'Evolution is possible to the insentient and does not rightly apply to the sentient.' The polynomism, which gives rise to the unreal unreal diversity of Rejection of the forms, is also unjustifiable; theory of Virarts. because the world that is sensed cannot be unreal. For if the world were unreal, the principle of Brahma vill have to be similarly viewed. From this Tadabhinne foilows God's capability of accomplishing impossible things. The Supreme Lord is manifest in the form of the Trinity of Powers called Apara, Para, and Parapara, orring to individuality, identity and the both; because He simultaneously manifests the individuality of waking etc. and His own identity therein. Thus, the Supreme Lord manifests as the transcendental Trika principle. Hence, it is explained here that he is verily Sankara, who thus observes and investigates this his own nature although taking bis stand in such states as waking etc. ( 3rd Stanza ).

·32 (CONTEXT). Nor in the oue following stanza the author refutes the Saugatas, who believe in the continuity of knowledge on the strength of the argument, 'All this, pleasure and pain etc., is of the form of one single consciousness though of various fornis and shapes, and the Mimarsakas who assert that 'All this is Atala tho is always over-shadowed by the conditions of pleasure etc., and is capable of being believed to exist by one's own conciousness.' (TEXT] 4. I am happy; I am miserable; 1 am attached-these and other cognitions evidently find their place in cne being in whom the states of pleasure etc., are woven. ( COMMENT.) The same I, who is happy, am miserable, i. e., the same I, who is attached owing to appetition closely following pleasure, am hated out of aversion accompanying paio ; all such perceptions or cognitions are found in one permanent principle of self, i. e., take their rest in that invard-faced self evidently. Evidently i. e., with one's own self as a witness.) Otherwise the interconnection of ephemeral ·33 perceptions and of the ideas born of their impressions will not hold good. Because the ephemeral perceptions come to an end with themselves. i. e., disappear soon on their rise, and the ideas cainiot niove on, on the ab. sence of perception. The particle (Cha) used thrice here developes the sense of connection. Beca uso it implies the connection of coe thing with other or others. 'In one' is qualified as ‘in that', i. e., in which the states of pleasure etc, which rise and subside, are woven, i. e., strung together like the beads in a rosary. While describing the states as being remembered when they appear as connected together, the author, by the word tab' hints that, although, according to the view of the philosophers who believe in the transiency of cognition, the recollection is born of perceptional imperessions and is, as such, pinned to the form of the perceived, yet it can only be similar to the perception and cannot determine the thing that has been sensed in the past. Every thing is set aright by admitting the existence of on.

·sure permanezt perceirer Tho drell inside the consciousness of all. Enough of these subtleties as they are to prove sickening to the readers of tender heart. Seekers after these may look into the Pratyabbijna. I Łave here attempted to explain something of the inner significance as the author bas here touched his view only in brief. Hence, no intelligent people sliculd condemn me for this attempt. i. e., To criticise the viet of the Mimansakas this should be thus 2nd explanation esplained. evidently i. e., of the Text. ON the evidence of the people, all such perceptions 'I am happy etc., are found, i. they find their stay, in a being such as the perceiver of the form of Puryastaka and full to the brim of the states, pleasure etc. But these perceptions do not find room in the real nature of Sankara blissful and intelligent Whom Te have accepted as the real principle. Thus the real principle is not the self that is always environed by such conditions such conditions as pleasure etc., but that which is of the nature of consciousness. one ·55 But when, by His cwn impurity to be explained further cp, He (true principle ) conceals His real nature and manifests Himself in that siate, then Ee is surely to be of the form of the happy etc., in the state of Puryastaka. But, even there, there is no obstruction possible to Him by pleasure etc., etc., as is already referred to. Hence He is never subject to them. By giving up the use of such perceptions as 'I am thir, I am thir, I am fat' etc., and by mentioning that 'I am happy, miserable, etc., the author means that one recognises one's self as onė in nature with Shiva by letting the state of Puryastaka, which is diversified by such perceptions as I am happy etc., sink in the stage of ingoing as also by the vanishing (as an accompaniment of the stage of Puryastaka), of the external world, such as--body, jug etc. Hence to get rid of PurFastaka the effort should be resorted to. ( 4th, St. ) (CONTEXT). After having described the tantenability of all other theories by the forecited- årguments, the author, the best of the teachers of the secret doctrine, kgowing ·36 the occult processes and revealed texts and full of experince, now enunciates that the principle of Spanda alone has the real existence, being based on reasoning, (TEXT). 5. Where-in no pain no pleasure no per. The negative description ceptible no perceiof Spanda us Sankara. ver exist and where even the state of insentiency does not find room that in reality is the principle. are (COMMENT.) Te can with reason say that the perceptible, whether internal as pleasure and pain etc., or whether external as blue and yellow etc., and the perceiver such as Puryastaka, body, senses etc., have evidently no real existence because like the stage of dreamless sleep these not sensed. Even when they are sensed, they represent consciousness alone. For they, as being sensed, are of the nature of consciousness. The same is referred to by my great grand teacher, the venerable Utpalacharya proficiont in the knowledge of occult principles, in the sacred Isvarapratyabhijna :- 'The thing that can come to light is of the nature of ·37 light: one which has no light cannot exist.' Even here it Till be mentioned in * Because of being of the form of His cogni. tion and owing to the adoption of the identity with Him.' Hence, that is the real principle of the form of pure light in which the perceptible, pain, pleasure etc., blue etc., and the perceiver of that, do not exist. From this can it be inferred that the true principle is of the Objection • nature of Tacuity owing to the cessation of the entire categories of the perceiver and the perceptible ? No. Even the state of vacuum does not exist.' Because the real principle is that where even the state of Tacnum, i. e., the form of empty space, does not exist. The insentiency (vacuum) must either manifest or not manifest. If it does not manifest, then, how can it be said that it exists ? If that becomes manifest then it is nothing else than manifestation being of the nature of manifestation. Disappearance of manifestation is never possible, because, in its absence, the absence o manifestation cannot

·38
be said to exist. It will find its place in
not that interaal nature.'
The real principle is that there
tiiere does not exist the
2nd explanation of state of unconsciousness of
Wudha-Bhara.
the fcini of Brahma wbich
is ideutical
in principle
with the pure light dezoid of thinking
of the nature of Aisrarga, lordship, and
which is the favourite belief of the
Vedantists who say, 'Vijnanm Brahma,"
i. e., Bralına is knowledge. For even that
Brahma is insentient vithout the power of
Spanda of the nature of freedom. It is
said in the Pratyabhijua : Thinking is
known to constitute the nature of light,
otherwise the light, even though reflecting
things, will be like the insentient things
such as crystal etc.' and also in the hymn
of Bhatta Nayaka :- 'How much fruit,
O Lord, can the supreme Brahma bear,
owing to its neutrality, if Thy masculine
power of regulating be not there, in the
form of a beautiful female of Thy devotion ?'
Thus that principle alone has the
real existence which has been discussed in

·39 > The the passages where seated etc. That verily exists in the inartificial form of perfection as supported by reasoning, esperience, and revealed texts, and not in the artificial one like blue etc. As is said by the venerable teacher :- insentient things are thus like the non-existent with reference to their self and are properly speaking only of light. The light alone exists of one's own self either by it or by the self of others.' The revered Bartrhari refers to the same : Pieality can be attri. buted to that which is at the beginning, at the end and in the middle; which does not come to light, its reality is as much ( is nil): All the sentences in the text convey a determinate sense. Hence, the word 'Eva' should be used thrice. Thus in the Sutra it is enunciated by the author that the ultimate reality exists in the form of Spanda Energy, after he has brought out the absurdity of the views, being antenable, of the believers in the continuity of consciousness in the form of pleasure etc., in the principle of perceptivity dimmed by. by pleasure etc., etc., in the -multiplioity of the perceptible and the ·40 as essence perceiver, and in the Brahma of the form of thinking-less light. This also is discussed herein that that principle really exists on whose revelation, as the principle of Energy, the of activity, and as the consequence of penetrating observation concentration and initiation, all this-pain, pleasure, the perceptible, the perceiver and their absence etc. — comes to naught; because the whole universe is meant as its enjoyment. The vernerable teacher refers to it in: "That is the path of Sankara in which pains appear as pleasures, poison as nectar and the world of life and death as liberation.' In this reference, the path of Sankara means the current of the Supreme Power which is a means to the attainment of the real nature as Sankara. (5th. Stanza ). (CONTEXT). Now is described the means, with a recognising mark, for the recognition of that principle which has thus been logically demonstrated. ( TEXT ). 6 AND 7. Very carefully and with great effort The positve discription should that princiof Spanda at Sankara ple be examined by which this class of senses, along with the inner cir- ·41 cle although unconscious, acts as conscious by itself and under: goes the processes of operation, existence and dissolution. Because this, its inartificial freedom, is everywhere. 5 (COMMENT.) That previously That previously explained principle should be examined with faith and effort which is of the form of the destruction of all variations, as discussed in the Sivasutra Effort is Bairava', which is identical with the full and free onward course of the innate glory and with the spirit of service to the perfect internal nature and which is known as an exertion of the form of Bhairava. Because this inartificial and innate freedom, known to all through self-experience, of that one's own nature, identical with Siva and of the form of Spanda principle, is manifest everywhere with reference to both the sentient and the insentient. * Is manifest is understood. In reply to what that principle is, is said the passage beginning with by which ’and ending with 'undergoes.' This.'

·4.1 bring about the creation etc. of particular phenomena. Though, according to the mystic view, there exists no insentient class of senses but the sense divinities possessed of the body of knowledge, yet this has been referred to as if existing, because the pupil to be instructed should be introduced to the explanation of the occuit things gradually according to the weil-accepted observation. Thus, while observing the Circle of the rays of his own glory presiding respectively over the functions such as moving on etc., of senses identical in form with ball etc., the Yogi may examine his own nature, as one in form with Holy Sankara, and as goading these both on to their objects. This also is implied by the text that the Yogi possesses every where the inartificial freedom of his own real nature which Berves him as a means to the attainment of that. Hence, as forming the highhest aim, this principle is worthy of being examined. This only can be examined, because by the previous arguments, its means are easy. It should, hence, be examined with respect, ·45 with the great pride consisting in the unhindered enjoyment of desired objects. Such an examination is here quite in season according to the view here explained. So says the great teacher; "May these my sense activities, in their full play, fall on their respective objects! May I, O Lord, never, for a moment, be so rash as to lose the happiness of identity with Thee!' even The Kritya affix in 'Pariksyam' denotes worthiness, practicability, timeliness and command etc. The author has, by this, also rejected the view of the Charvakas who attribute consciousness to senses etc.; because everybody's self-experience bears witness to this that by virtue of the strength of the real self, the insentient class of senses, undergoes, like the not-unconscious, the states of moving on etc. (6th and 7th Stanzas). [CONTEXT]. How is it said, that the senses undergo the states of moving on etc., on their acquiring, as it were, the consciousfrom that Principle, inspite of the commonplace observation that the perceiver, himself and at his own option, directs the Dess ·46 senses like the scythe etc ? How is this also said, that that Principle should with effort be examined, when it is known that our desire moves only towards the outside and never exerts itself to engage in the examination of that Principle ? To repudiato these is said the following ). [ TEXT) 8.- This does not act as a director of the goad of desire. But a man can become equal to that ( Principle) by the by the inspiration of the vitality of the self. [ COMMENT. )- This man of the world does not work as the pusher on of the goad of desire, i. e. does not engage in directing the senses towards their objects. But he can become similar to that by a slight inspiration of that Principle of Spanda which forms the strength of the self identical with consciousness. Even the insentient can become the sentient, when anointed with a drop of the nectar of I-ness. Thence, that Principle makes capable of moving on etc. not only the senses but also the artificial perceiver, suspected as the director of those senses by infusing consciousness into them. It is by virtue of this that he thinks “I ·47 directed the senses". He loses himself when without the inspiration of that Principle. Hence that Principle deserves to be examined that converts into sentiency both the senses and the perceiver by the inflow of the current proceeding from the Circle of the rays of its own light. Thus all this is quite logical. If, in the teeth of this, the objector sticks to the view that the senses are directed by a different sense in the form of a goad called desire, then that sense of desire, being itself of the nature of the directed, will require another sense for its direction, that also will in turn another. Thus the series will go on series will go on ad infinitum. « that sense Now, as regards the objection our desire does not exert itself to engage etc." the former half of the stanza is used in confirmation of it and the latter in reply hereto. The is as follows, Yes, this man cannot set his desire to work to examine the reality. He is not capable of sensing the reality by desire, because that reality is inconceivable. But when he calms down the desire, always in hot pursuit of objects, by allowing it full and free ·48 satiation and when he touches the Principle of Spanda or the strength of the inward self, endowing its own senses with consciousness, then he will be similar to that. By its influx he will attain freedom everywhere like that principle. Hence, the reality should be examined. The word Sparsa is used with reference to the strength of the self because the tactile perception predominates at the stage of Sakti. (8th Stanza. ) (CONTEXT.) Why does not even this embodied self shine in all its pefection, being of the nature of paramesvara? Why does he require a touch of the force of the inward self? In response to these the author says. TEXT) 9.- When to him, who is incapacitated by his own impurity and is attached to actions, the agitation ceases, then the highest state will come into being. (COMMENT. ) - This one's own power of desire, brought into play by one's own freedom, is of the nature of non-contemplation of the reality. It is an impurity ·49 technically known as the Anava defilement. It appears in the form of imperfection, owing to the limitation of desire. The power of cognition does gradually, owing to the delusion of non-identity, give up omniscience and adopt limitation in knowledge, and forms itself into the inner sense and the cognitive seases, till, at last, it gets limited in full and passes into an impurity, technically known as the Mayiya Mala (defilement due to illusion which consists in the individual manifestation of the objectivity. The active aspect, in turn, gives up the perfect authorship due to non-identity and assumes limited authorship and undergoes limitation, by and by, in the form of action-senses, till, at last, it gets limited completely. It also is an impurity known by the name of Karma Mala consisting of virtuous and vicious acts. With reference to the man incapa. citated or deprived of omniscience and perfect authorship by that impurity and consequently always distracted by desires, account of the non-obtainment of the desired objects, connected with the acts, i. e. the performances both religious and worldly, and hence not finding not finding rest even for a On ·50 own spanda moment in his real nature, when by the firm grasp of the arguments, explained before and to be referred to later on, and by self-experience, the agitation, consisting in the vain conception of the perceptivity slave to desires, dissolves, through the vanishing of the attribution of the self to the non-self and the reverse; then the highest state of the principle will take place, i. e. will come within his recognition. The highest state will not take place then and there because it is eternal. The same is explained in the Vijnana Bhairava: “ The mind, cousciousness, energy and the self, when this quaternion, o beloved one, vanishes, then that form of Bhairava reveals itself". Those, who hold the opinion that the phrase 'one's own impurity' sug. gests that there is some separate substance corresponding to impurity, have been in. directly criticised. (9th Stanza ). ( CONTEXT) When the agitation of the nature of one's own identity Objection with the limited perceiver has been over, the reality will he devoid of activity like the waveless ocean ? To lull this suspicion to rest the author says.

·51. (TEXT. ) 10.- Then will flash forth the inartificial nature characterised by cognition and activity, because he knows and does all the desired. - COMMENT.) Then' is used with reference to the pupil to be instructed. Then on the cessation of agitation dawns to this man the inartificial innate nature, which is identical with the nature before explained and with the reality of Parameswara, and in which knowledge and action of the nature of harmonious light and bliss form the invariable characteristic. Whence does it become manifest? In reference to this query is said: because he knows and does, then, i.e. on the occasion of entrance in that Supreme State, all the desired, i. e. all that he wished to know or to do at the time of his desire to enter therein. The duplicate use of the particle 'cha' denotes simultaneity. It does not denote, as some think, the identity of cognition and action. It is already implied by the one phrase, i. e. characterised by cognition and activity, qualifying nature as descriptive of the real exitsence. (10th Stanza ) ·52 ( CONTEXT.) Now is explained that the world of life and death ceases to exist to bim, who harmonises non-meditation with meditation by the fixed and firm grasp of the spanda principle realised by the evolutive meditation, discussed and defined in the Sutras such as whereby the class of senses etc.' and 'one's own impurity etc.' 6 ( TEXT ) 11, How can this accursed path of life and death fall to the lot of the one who feels as if wonder-stricken, while regarding that nature that nature as the underlying principle ? or as (COMMENT. )– A Yogi looks at observes his own nature, identical with the spanda principle and recognised by the close scrutiny of the arguments and the revelations alluded to above, the underlying principle pervading even at the stage of Vyutthana. He sticks to the Arani of this twofold creation. All bis ideas Yanish and the Circle of his senses simultaneously attains full manifestation, by his taking stand firmly in the intermediate stage, pervading, at once, both the preceding and ·53 the succeeding stages, through the meditation of involution and evolution, in the manner of tradition described in the Sri Vijñana Bhairava and Kaksyastotra;- " The aerial power does neither go away nor enter. By that, one assumes the form of Bhairava, when the intermediate is evolved by the certainty," and " Thou manifestest singly in the form of the universe, standing, like a pillar of gold, in the middle and having, all around, directed by mind simultaneously all powers of vision etc. towards their respective objects." The Yogi observes this vast totality of beings, which rises from and dissolves in the ether of consciousness, like a series of reflections appearing and disappearing inside a mirror, by finding entrance in the Mudra of Holy Bhairava, described in the revealed text: "With the aim inside, (although ) looking outside and above the states of waking and sleeping. This is that Mudra of Bhairava, concealed in all the Tantras." At the end of thousands of births the thread of all his (Yogi's ) functions gets broken, all of a sudden, by the recognition of his own extraordinary reality full of a novel supreme bliss. He look ·as if wonder-stricken or as if entered into the Mudra of amazement. The best of the Yogis thus stands fixed, i. e. does not swerve from bis fixed stand. To bim the proper real nature reveals itself suddenly by the attainment of complete development. He is immune from the damned succession of life and death, which strikes terror in the whole world. For, its cause consisting in the innate impurity has ceased to exist. As is said in the Sri Purva Sastra; “Although enjoying sense objects, he cannot, as à lotus leaf by water, be affected by evils who has his mind fixed on the reality. One, who is armed cap-a-pie with the Mantra etc. serving as an antidote against poison, does not faint, under its influence, though eating poison. Similarly, a Yogi of great wisdom". (11th Stanza.) ( CONTEXT.) The author now addresses the Vedantists, the Naiyayikas ( Aksapada ), the Madhyamikas etc. who hold the view that, at the dissolution of agitation, there remains the reality ( identical with naught) exclusively in the form of universal destruction; and explains the extraordinariness of the spanda principle, one in form with matter, in opposition to the reality accepted by them.

·55 to (TEXT.) 12. Non-existence cannot be conceived exist. Even insentiency does not exist there, because owing to Abhiyoga there is the determination, " That was. 13.-- Hence, that is artificial. The knowable is always like the sound sleep. That reality can never thus assume the state of being recollected. was ( COMMENT. ) - Non-existence, as understood by the Vedantists etc., cannot be conceived to exist by such a reference as: Verily, at the beginning, all this naught.” For the existential conception is applicable with reference to the existing things. And non-existence is nothing in reality. If the existential conception be ascribed to it, it will have to be treated as something and, as such, will lose itself as non-existence. Moreover, how can that universal destruction be conceived where even the conceiver himself disappears? If you accept the existence of the conceiver, the , universal destruction is impossible. For, in that case, the conceiver remains there as ·56 one noncoming under the category of the universe. Hence, the uviversal destruction does not constitute the reality. This conceiver is artificial. And he becomes one with non-exis- Objection strengthenied tence. He brings into concepand elucidated. tion the destruction of the world by means of imagination, and on the maturity of the conception, cannot help becoming with existence, being identical with the existing. On the conception of non-existence, there is no non-unconsciousness, The author replies. i. e. there is no sentiency but the Вт this argument Hence, all, existence and non-existence, that is conceived, appears, evidently, to be a creation of the imagination only on the maturity of conception.” the ultimate object of life can never be gained conception of naught or the universal destruction. The state of universal destruction (Sunya ) is akin to that vacuum whicb The objector says. is described by Nagarjuna in “ Vacuity is regarded as such because it is devoid of all attributes, all categories, all troubles and desires; but in reality there is no vacuum." reverse. 66 by the ·57 one Yes. It is so, if the free and ultimate state of the nature of pure The author replies. intelligence and bliss be admitted as the substratum, The Vijnana Bhairava also agrees to it as such, because it describes in the passage above the limitations of space and time,” the power of Paramesvara the form of vacuity in which the state of consciousness is stated the ultimate substratum. This has to be accepted. Otherwise, the statement “ But in reality (there is ) no vacuum would be meaning. less by the side of the statement "yad yad eva atibhavyate. in as All, that has been said in the passage of the Alokamala : " That undefinable state is called Sunyata being unknowable to the people of our stamp. It dues not indeed refer to the popular meaning that the atheists assign to it.”, is true. You (objector) are justified in saying that it is unknowable and hence inexpressible to the people of your understanding. But how to call it by vacuum ? Because even vacuum is verily knowable inasmuch as it is ceived and engraved on imagination. If the people of your position cannot understand con- ·58 that reality, they may serve faithfully the true teachers who are well versed in the art of realising that. But they should not throw themselves and others into the bottomless abyss of great delusion by concocting through their wisdom. such technicalities as vacuum etc. How is it known that there is insentiency ? In reply to this is said because etc.' as ex- Abhiyoga' or the declaration, such how I was!', of the one who has just given up given up the mood of meditation regarding the introspection in connexion with that state of meditation, leads to the determination that was' i. e. I was ceedingly insentient.' Hence, that state of insentiency is artificial, being thus remembered. That state, as being being experienced, indicates the existence and not the non-existence of the perceiver who is present there. The form of consciousness remains unimperfect even in the state of universal destruction. Hence, his non existence can never be said, ·59 seen Blue etc is recollected only when previously and The objector says: determined. Determination is impossible in the case of the one that has been reduced to the form of vacuum and has consequently the function of the determinative faculty suppressed. Then how was it said that that is insentiency, in the face of the subsequent determination, i. e. that was'? This is the property of the knowable that it is not remembered The author says. by the perceiver so long as, through the impressions retained in the self, the knowable is not determined by thisness. Although limited in' the imaginary states of Sunya etc., the cogniser stands the ultimate unconventional subjectivity. He be separate from his own self. Hence the idea only is determinative of him. The perceiver in the form of Sunya, in opposition to the universe, is then existing by self-experience and contemplated as subject, as he is remembered subsequently as limited. Hence, there is no incongruity. can never ·60 accor- Thus the state of vacuum is artificial and brought into being by the conception of things that have never existed ding to the argument previously referred to Tasmad bhutam etc.' The Supreme Lord gives manifestation to this state of vacuum for concealing the right knowledge ; and it appears end to fools. The knowable and the form of the knowable are like the sound sleep. as an The dreamless sleep in the form of insentiency is easy of Substance. access to all. It being so, of what use is it to acquire the state of another Sunya by the effort of meditation ? Because both are equal as regards unreality. Many philosophers, such as Vedantins, Naiyayakas, Sankhyas and Saugatas etc., have fallen into this great ocean of insentiency in the form of Sunya. Sunya has, indeed, proved a hindrance even to those who were were about to enter the state of the spanda principle, when their efforts slackened. As the author will say in the passage beginning with • Thou in that great sky' and ending with 'insentient like the state of sound sleep.' Therefore ·61 the author seems to have spared no pains to nip the theory of Sunya in the bud. He will further explain it in the passage The effort directed towards actions etc.", 'even though it is explained here as a thing to be avoided. Hence, I have attempted to expose its defects. The worthy readers who study my explanations attentively should not be angry with me for this. The criticism of the Saugatas involves that of the Vedantists and others, because their contention is similar. Hence I have not gone into details. Now let us turn to the subject. That reality of the name of Spanda does not, thus, like Sunya, assume the state of being recollected because that reality can never, with propriety, be said to be imperceptible owing to its being identical with the ever existing perceiver. So says the. Brhadaranyaka: " Ah, by what means one know the knower?” Though the state of meditation is remembered by the Yogi on his • Vyutthana' under the influence of lifebreath etc., yet that alone does not constitute the Spanda Tattva. It is, besides being 80, of the form of supreme perceiver, ever ·62 no present and unlimited, full of light and bliss. As will be said in: " There is such state in the contemplation of the word and the meaning as cannot be identified with Siva. Hence, this principle, being of the form of unlimited enjoyment, can never be an object of remembrance and can never be insentient. Reference to that reality by the pronoun that' is, strictly speaking, improper, because it relates to something that had been sensed and is now remembered. (But it could not be helped because there is no other means to express the reality than that of buman speech which, princi. pally, has to do with the physical world and seldom or never with the metaphysical.) "That' rightly applies to the inartificial nature according to the view of Isvarapratyabbijna: "The self not deprived of freedom." "Never assumes' suggests that the reality is never perceived in the state of being remembered. ! Stanzas. 12 & 13.) ( CONTEXT.) In the passage beginning with 'In Whom seated' it is said that consciousness assumes the form of universal ·63 objectivity. Hence, the artificial form of nonexistence, brought into being by its own thought, is also assumed by it. Accordingly, hovy can the sentiency of the form of unlimited enjoyment come to it? To remove this objection is explained. ( TEXT. ) 14.- The pair of states is here styled objectivity and subjectivity. The objectivity is perishable and the subjectivity indestructible. 15. Only that effort here ceases which is directed towards the objectivity. On the ceasing of that, a fool thinks, I am dissolved.' 16.- Destruction is never possible to that inner nature which forms the abode of the attribute of omniscience, because another is not found. ( COMMENT.) - Here, in the doctrine of the spanda principle, the couple of states is styled subjectivity and objectivity. Their differentiation is found purely in the use of words. The two, in fact, represent the unitary ·64 principle of the form of Sankara who is free and full of light. This Principle, being pervaded by action identical with light, is not separate from the existence of the doer, i. e. agentship. When manifest, as identical with that action, it assumes the form of the category, the world, the body and their absence etc. and is called the object. Because causality cannot be attributed to anything else than that principle. As is said in the Sri Pratyabhijna : " the insentient can not be said to possess that power whereby augbt could come into existence from naught. Hence, the tie of cause and effect is hased on the principle of subjectivity and objectivity. The objectiveness of this world consists in this that the principle of spanda brings into being, like the reflections in a mirror and as separate from the nature of consciousness, such endless manifestations as body, blue etc. by the gradual processes of uniting and separating such emanations as place, time, etc., although these emanations are not separate from consciousness. Whatever He manifests is, being manifested subject to decay as regards the external form. Decay ·65 is here to be understood in the light of conversion from objectivity to subjectivity. Hence, it is that the Lord creates and destroys only the objective aspect of the perceiver, i.e. body etc., and not the subjective of the form of 'individual light.' Because the individual is one in form with the Lord, although possessed of the body etc. Hence of the two, obje objectivity and subjectivity, the former is perishable and the latter, as identical with the nature of consciousness, is deathless. For, even at both the emanation and the absorption of the world, that reality does not deviate from the real nature. If it were to do so, the world's emanation and absorption would not manifest. Hence, it is sentient as forming the essence of an unimperfect enjoyment even in the state of the insentient etc. In the performance of the meditation on non-existence, as also The objector says. in sound sleep etc., we do not perceive the self as doer. For, its functioning is nowhere seen therein.

·66 senses And, on Yes. That effort or exertion, which is directed towards objects or The author says is engaged in the function of directing the etc., only ceases and stops at the stage of the objective destruction. the ceasing of that, the unintelligent fool, whose real nature is eclipsed by the involutive meditation, thinks 'I am dissolved. Destruction can never befall or can never be possible to that inward nature, of the form of individual light, which (inward nature ) is the abode of the attribute of omniscience. (The word omniscience suggests perfect agent ship etc ). For none else is found as the perceiver of the destruction of that inward nature. If there be recognised some such perceiver, he will, verily then, represent his own self, i. e. the inward consciousness. If he ( the perceiver ) is not found, how can you say, then, with determination that the state of destruction exists? None perceives the destruction of that in ward nature but he him. The objector says.) self of the nature of light.

·67 How, then, can non-existence be predicated of bim as identical The author replies. with that in ward nature ? The phrase owing to the not-finding of another 'should, on this interpretation, be explained as owing to the absence of perception by another. It is true that just as the absence of a jug is determined from perceiving the place without the jug, so could be the absence of the self from the perception of something selfless. But the existence of the perceiver thereof is essential in this case, Hence, the non-existence of the self perceiving it does not hold good. If he ( the inward nature ) were disappear on the cessation of the effort directed towards the objective world, then, subsequent time, tion of some other effort would not be possible and, hence, the non-perception of any other effort would follow. Moreover, how can the foolish suspect the disappearance of the inward-faced reality non-perception of the outgoing energy in the dreamless sleep etc., knowing that the disappearance of one thing cannot affect another ? to on some the percepby the ·68 Disappearance is never possible to that inward-faced perceiver identical with light by the absence, or by the manifestation of the absence, of the effort directed to the objective world. The inward-faced nature, which forms the habitat of the attribute of omniscience, knows that state of absence, because, otherwise, that very state will not exist. The genitive case of another is used, here, to convey the nominative and accusative senses. even the one The inward-faced nature is regarded as & state, in consideration of the fact that the subjectivity is treated somewhat like the opposite of the objectivity, As before argued, the former is, in reality, the experiencer in the states of waking etc. The in ward-faced' means in whom the supreme egoity predominates. ( Stanza 16.) ( CONTEXT.)- After having discussed how the the unenlightened determines, even though unjustifiably, the dissolution of his own perceiving self, on the cessation of his external operations, the author describes the mode and form in which the fully enlightened and the partially enlightened understand the self, ·69 ( TEXT. ] 17.- The fully enlightened has, ever and always, the knowledge of that reality, invariable in all, the three States; the other, only at the beginning and at the end. en- ( COMMENT. - Вт the firm grasp of the forecited occult processes, the invarible, or the never-vanishing knowledge, or the unlimited manifestation of that real nature which forms the topic of this treatise, is possible perpetually in all the three states, waking, dreaming and dreamless sleep and always at the beginning, in the middle and at the end-to the one who is very well lightened or who is devoid of the impression of unenlightenment. He appears always as one with the real nature identical with Sankara. The other, i. e. the partially enlightened, has it only at the beginning, viz, on the desire to manifest and at the end, viz, on the inward-facedness identical with the immersion of those states which are of the form of consciousness suited to them, and never in their middle identical with the subsistence of the manifestation of things agreeable to them. As is said in the Sri Sivadrsti " She is indeed perceived as existing in ·70 the states necessitating the presence of the knower at the beginning of all cognitions or in the fruit, through the immersion in that." OWI Bhatta Lollata also has, in bis gloss, interpreted interpreted at the beginning and end of those' just in the same way as I have done. We have never had schooling in forcing the farfetched meanings, in conformity with the words of the gloss of Bhatta Sri Kallata, in the sutras which yield a quite clear sense. on Because, the one who is not fully enlightened has the knowledge of that only at the beginning and at the end of those states, hence, be is a fit recipient and is, as such, being prepared to be fully enlightened by the instructions the spanda principle. The author will refer to it in the passage starting with: hence the one, always on the alert to have the clear vision of spanda principle while waking etc '; also in the unenlightened is like the state of dreamless sleep, the enlightened is unenshrouded; ' also in the passage beginning with 'likewise even in dreaming' and also in that starting with should always be awakened. < оре ·the things, with the happiness of the fourth 71 Here, for the purpose of perfectly enlightening the already enlightened, the instruction is undertaken to fill even the middle state, of the form of the determination of like the initial and the final stages of the three states waking etc. This will be explained later on. So say the Sivasutras : « The happiness of the fourth is possible on the differentiation of waking, dreaming and dreamless sleep; 1. - In the three, the fourth should be besprinkled like oil; “ Viresa the experiencer of the triad.” ( Stanza 17. ) [ CONTEXT. ] Now the author describes how the fully enlightened acquires realisation individually in the three states. as ( TBXT. ] 18.- 18.- The all-pervading lord manifests, in the two states, possessed of the supreme power in the form of the knowledge and the knowable and, in the other than those, as identical with consciousness.

·72 8 ( COMMENT. )– To the fully enlightened, the all-pervading real nature, identical with Sankara, appears, in the two sta. tes of waking and dreaming, as possessed of the supreme power which manifests itself in the form of the knowledge and the knowable at the middle stage; and in its own form as the spanda the spanda principle, at the initial and the final stages of the cogoition. Therein, the fully enlightened, like Sadasiva and Isvara, envisages the whole universe as his own body. The phrase ' in the other than those implies in the dreamless sleep and not, as some say, in the dreamless and the fourth states. Because the fourth is impertinent, as regards the subject under discussion: 'invariable in the three states,' And because the realisation of that is itself the fourth state. In the sound sleep this all-pervading principle appears to him as identical with consciousness, owing to the stoppage of the entire knowable, viz., objective world. This relates to the fully enlightened and does not follow the order of things. Because, in the latter case, the phrase identical with consciousness in the other than those' would would be incongruous. For, ·73 are T2- with reference to the people, the dreamless sleep is of the form of subconscious state and, with reference to Siva, even waking and dreamless sleep identical with consciousness. Besides, it is useless as gards the topic under discussion. The concluding portion of the first chapter beginning from this place should be very carefully examined; because, though meant to perfectly enlighten the enlightened, it has not been recognised as such by other commentators. We are not expected to write such things word after word. (Stanza 18.) [ CONTEXT. ]– Now the author justifies how. even the middle stage of waking etc, does not stand in the way of the enlightened. TEXT.] 19.- Particular emanations of spanda, which begin with qualities and whose existence is due to and based on generic spanda, never oppose the knower. [ COMMENT. )- Here, by the term qualities is meant goodness, attachment and ·74 inertia, which have the principle of materiality for their field of glory and which take their stand in the principle of maya. As is said in the Sri Svacchanda in con. nection with the arrangement of the bedsheets of maya: “ The red and the white should he known as forming the lower and the upper covers and inertia as the middle. These qualities are thus arranged. Currents of those particular manifestations of the spanda principle, which begin from 'kala' and end with the earth' and which have those qualities at their head, mean such effusions as body, senses and the worlds, as the perceptions of blue and pleasure etc, and, with reference to a Yogi, as the light and the sound etc. They dever oppose, viz., they never conceal the real nature, in the case of the knower, i. e. fully enlightened soul that bas no future birth. Because, according to the view discussed in Wbom established, established, they take their birth from and are identical with the generic spanda principle before described and serving their support. The power of consciousness pertaining to Paramesvara, manifesting itself at the stage of Sri Sadasiva etc. in ·75 verse as the form of the triad of powers, cognition, action and maya, assumes, owing to the excess of limitation, the form of goodness, activity and inertia for the performance of the play in the manner described in the Sri Pratp. abhijna; “ Those, which constitute the cognition, the action and the maya of the Lord with reference to things existing as His own bodr, form goodness, activity and inertia of the fettered.” By means of this, the fully enlightened knows, always, this whole unias presided over by that reality and identical with the manifestation of his own conscious powers and feels merged in the spanda principle, although never putting himself in opposition to the particular spanda forms which begin with qualities. (Stanza 19.) (CONTEXT. ,-- Now is described how these fetter the unenlightened. ( TEXT.) 20.- Indeed, these, being always in readines to conceal their own position, throw the people of unawakened intellect into the terrible ocean of the path of worldly existence, which is difficult of crossing ·76 Own ( COMMENT. )- These before described effusions of spanda, beginning with qualities, wbich are ready or which always ex. ert themselves only in hiding their position identical with the spanda principle, throw almost all the worldly people of unawakened intellect-who have not recogni. sed their own spanda reality identical with the power of the Lord, and who believe the body to be the self—and the Yogis of limited power, who mistake the lifebreath etc. for the self, on the fierce and painful path of the world which is difficult to be crossed over, i.e., across which. the totality of living creatures is taken with great difficulty by the adepts. As is said in the Sri Malinivijaya; “Others are called gborataris ( fiercer ) which, while embracing Rudra souls, throw down and down the jivas being attached only to sense objects. The same supreme energy, which has been described before and which is identical with the spanda principle, is called the vamesvari power, because it vomits in and out this whole universe and because it runs counter to the march of the world. The four circles ·77 serve, while of the divinities, bearing the forms respectively of khechari, gochari, dikchari, and bhuchari and called into existence by that energy, lead the fully enlightened to the higher stages and the unenlightened to the lower and lower. The Khecharis which, as moving in the ether of knowledge, are a means to the manifestation of the temporal freedom, non-duality, omnipotence, omniscience, perfection and pervasiveness in the case of the fully enlightened, serve, moving in the state of 'sunya-pramata' and while in the form of cloaks, as a means to the limitation due to the association of tem. porality, limited activity and limited knowledge, in the case of the unenlightened. Gocharis, which move in the stages of determinative faculty, egoism and mind, whose (of stages) sphere is constituted by the ideation as denoted by the word 'gau' speech, produce determination, conceit and imagination identical, in the case of the fully enlightened, with his own self, and in the case of the laymen, with individualities. Dikcharis, moving in the ten quarters or in the ten stages of external senges, lead to the manifestation of non-duality in the case of the fully enlightened and to the duality in the ·78 case of others. Bhucharis, which move in and are identical, being materialised, with the state of the knowable of the form of tbe pentad denoted by the term 'bhu,' show themselves to the fully enlightened in the form of conscious light. To others they appear as manifesting limitedness everywhere. Thus, these four circles, of the form of the limited experiencer, inner sense, the outer senses and the knowable, and identical with the particular spanda emanations beginning with qualities, throw the people of unawakened intellect, throw the worldly people and the Yogis who feel satisfied only with the mani. festation of the light and the sound etc., into this world which is an evolution of particular elements. [ Stanza 20.] ( CONTEXT. )-- Because it is so. ( TEXT.) 21 Hence, while even in the waking state, the one, who is always in readiness to have the clear vision of the spanda principle, realises his own real nature very soon. ( COMMENT. Even while waking or existing in the waking state, he realises, not after long, his own real nature identical with Sankara, who is always on the alert for the ·79 6 ever clear vision or contemplation of the spanda principle described before and to be explained later on, i, e. who is fixed always in the introspection of his inward reality, according to the way chalked out in the Bhagavadgita; who, being meditative, worship me, after fixing their mind in me.” Similarly his internal nature, identical with Sankara, by itself emerges before him and by this emersion the enlightened becomes fully enlightened, i, e. becomes liberated in life, through the attainment of perpetual and never vanishing inspiration. ( Stanza 21. ) (CONTEXT.) The author now describes how those, these very states, offer the field, first of all, for exertion, which have been called into being by the strong and forceful reliance, wbich easily lead to the destruction of all other states and in which the trea. sure of the spanda gets opened and comes face to face with the person who is always on the alert. ( TEXT.) 22.- The spanda principle is established there in that state to which gets reduced the one who is exceedingly exasperated or the one who is exceedingly pleased or the one who is deeply ·SO considering what to do or the one running to and fro. ( COMMENT. ) - As regards all the different trays and means of meditation, the Yogis, as a matter of fact, get one-pointedness, only after putting down all other functions. If, in these states of vehement wrath etc. which, by themselves and without any effort, lead to the cessation of all other functions, the Yogis, who are always on the alert for the clear vision of the spanda principle, draw themselves in, all of a sudden; then they are sure to obtain their desired objects at 'no distant date. And those, who are not Yogis, are like idiots in this respect. • The immensely exasperated' suggests the one whose circle of rays is drawn in, under the potent influence of the divinity in the form of the destructive desire immediately arising either from the sight of the enemy who has recently inflicted a terrible wound or from the hearing of the enemy's heartrending words. The exceedingly ecstasied' implies the one the group of whose senses is fully awakened and is, hence, energising under the influence of the divinity emerging, in the form of the gratification of the desire, just at the sight of the lotus-like face of the ·Si > long-wooed beloved. Thinking that to do indicates the man who runs in fright, being all around encompassed by an inhuman and strong force, and is reduced to the state in which he feels hanging in the balance of uncertainty and who has all his sense-divinities brought to a standstill under the consciousness of uncertainty occasioned by the exhaustion of all the possible means of shelter. The running' denotes the person who is closely pursued by a rut elephant etc. und who, being in utter despair of life, is attenive altogether to a hasty flight under the goad- 'g of the divinity of the activity which is i full swing owing to all the other functns being drawn towards itself. The Yogi, who is perpetually on the alt to have the clairvoyance of the spanda priiple, attains to the state of the tion all other operations in the moods mos akin to the above and in such as the horro fright caused by the sight of a lion, a hu serpent etc. The spanda principle preser itself to him in that particular state of the oppage of operations. Hence, being alive the state of the cessation of operatio the Yogi should at once put down t feelings of anger and uncertainty cessa- ·82 just as a tortoise contracts all its limbs and should bring into manifestation the states of ecstasy and wild retreat by the process relating to the obtainment of perfection. He should contemplate on his own spanda energy that has come to stand face to face with him. As is said in the Sri Vijnanabhairava: “ That reality alone survives when a Yogi fixes bis intellect in the states of love, anger, greed infatuation, conceit and enry. He shoul deeply consider over the bliss that surge on the achievement of some happy object ad on the seeing of a relative after a long tir. The existence of Brahman is near at had at the end of sneezing etc., in fear, in rep grief, in flight from an elephant, in 'uriosity and at the end of hunger C. ( Stanza. 22) (CONTEXT.) - Now is described by the perpetually alert can get liberation-life identical with the permanent presee of that reality, first by introspecting : these states the spanda energy after the recited manner and then by meditating that energy in all states. [ TEXT. ) 23—20.- Both he sun and the moon, while leang behind by the upper path his ob- ·83 ject of the world, set in the path of Susumna after taking their stand in that state of which the Yogi takes firm hold and stands fixed with this vow 'I shall certainly and necessarily do that which this reality will say to me'. Then, in that great ether where the moon and the sun have disappeared, he, who acts as in the sound sleep, is indeed insentient and he, the unenveloped therein, is enlightened. [ COMMENT. - The Yogi vows and determines that he should give up all the externality and necessarily do that, or, that he should exclusively address himself to that which this, his nature, identical with Sankara, says to him or makes him reflect that reality which he experienced before as being manifest and as full of intelligence and bliss. He stands fixed, after taking his basis in, or contemplating, as the end of life, the spanda state full of intelligence and bliss and previously experienced in the moods of vehement wrath etc. He gets inflexibly into the state in which all ideas have subsided and vanished. ON

·S+
Taking their stand in that state of his,
the moon and the sun, the exhaling and
inhaling breaths, both unite together in the
abode of heart and simultaneously set, or
subside, in the path of Susumna in the Brahmic
artery by the upper path, or by the path
of the upleading breath. How ? Leaving the
objectivity represented by the cosmic egg or
deserting the microcosm presided over by
Brahma the presiding deity of the Brabmic
aperture, or giving up confinement to the
body as far up as the upper gate. The Yogi,
then on transgressing the bodily limitation,
reaches to that high ether, identical with
the disappeara of the entire objective
existence, wherein the previously referred
to moon and sun disappear totally. The
Yogi, who even in that ether acts as in the
dreaming and dreamless states or who still
takes his stand on the stage of sunya etc.
owing to slackness of his exertion and under
the delusion of the spanda effusion beginning
with the qualities and in the form of the
khechari etc., is addressed as insentient, as
the one to whom his own real nature has not
manifested itself properly.
As is said by Sri Bhatta Kallata in:
Taking stand in which state of spanda,
arance

·85 and in " with whom, the manifestation of his own real nature has not properly taken place, he, being deluded by the dreaming etc., is unenlightened, is concealed." But he, who does not even for a moment relax therein by the strength of activity and by the quickness of exertion, is addressed as enlightened, as standing identical identical only with the ether of consciousness account of his being not overcome by darkness. Hence, the teacher has instructed that the Yogi sbould always be exertive. on HAPPINESS TO ALL, End of the first Chapter, ·86 CHAPTER II on that Thus, in the first chapter, the author has explained the spanda principle as identical with Connection of the first the real nature, as justifiand second chapters able by arguments, and as recognisable along with the recognitive mark by the involutive meditation. Now, he introduces the second chapter, namely the rise of the innate knowledge,' consisting of the seven stanzas from relying to granting identity with the reality of Siva.” In it, as helping to reveal the universal identity with consciousness, ho explains how the same spanda principle can even when adoptiv: universality, be recognised by the evolutive meditation, just as the Yogi gets perfect enlightenment referred to before by the perpetual realisation of that reality. The universe is twofold as pure and as impure. The first two slokas describe that the Contents of the pure, in the form of mantra second chapter etc, emanates from that reality, is identical with that and gets merged in that. The next two slokas say that the impure also is identical with that, The fifth tells that the man, who gets libera- ·87 13 ted in life, is fixed in is fixed in the knowledge of that reality. The last two relate how the Yoga practisers get their desired objects by the realisation of this principle. This is the abstract [of the second chapter]. ( CONTEXT. )- The author now describes how that pure aspect of the world, of the form of the mantras etc., referred to in "In Whom established this objective world, from Whom come out." is emanated from that reality, is manifest through that and gets merged in that. ( TEXT. ) 1 and 2. The incantations, on catching hold of that strength, get endued with the power of omniscience and perform their functions just as the senses of the embodied do. They, together with the mind of their practisers, get absorbed in that alone, being peaceful and purged of impurities. Hence, these incantations possess the real nature of Siva. (COMMENT. ) - Relying on, or catching hold of, that strength or the life vitality Consubstantial with the spanda reality, as their ultimate support on account of identity, ·88 the holy and worshipful mantras, such as. Ananta, Vyoma vyapi etc., get their full and free play by the power of their omniscience and perform their functions of creation, dissolution, concealment and benefaction in the domain of the embodied. The word 'omniscient’ is used chiefly with reference to meaning and as such suggests omnipotence etc. The above idea is exemplified thus: just as the senses of the embodied operate in the manifestation of sense-objects by virtue of that strength in the the manner described previously. The Mantras get also purged of impurities and their defilement of functioning disappears on the achievement of their objects. In that self-same vitality of spanda they get absorbed, never to come into existence again, by the proper attainment of identity and lose their property of denoting particular deities. They get divested of the impurity of functioning and merge, together with the knowledge of the practisers, in that vitality of spanda. As has been said, to the diseaseless state after gracing the aggregate of the Jivas." These mantras and their lords are possessed of the nature of the great Lord Siva and are one in sub- “ Have gone ·89 stance with the generic spanda principle, because they emanate from that, are created by the prowess of that and get merged in that. Why are not the senses also of the form Objector says. of the omniscient, if they and the Mantras emanate etc. equally from that reality ? The Lord forms the body and the sen- The author replies. ses individually by His own power of Maya. Whereas, by that of knowledge, He produces, out of ether, the Mantras whose essence lies in describing various deities. Possession of such attributes as omniscience etc, by these Mantras is quite justifiable, because, even at the Magic stage, the Mantra, as descriptive of some deity, has no limitation in knowledge like the body and the Puryastaka etc. and since it does not get degraded from the .. stage of the perceiver, according to the view of the Pratyabhijna : “ The determination this is a jug' manifests in the form of the Lord's power and never in that of objectivity as being beyond both the name and the form." This is explained at length in the commentary on the Karika of the Sri Pratyabhijna : "On the manifestation of ·90 senses the duality one in essence. This stanza should be explained in the above manner with reference to Anania Bhattaraka etc. who, standing on the stage of knowledge, perform creation etc. All the Mantras, in the shape of the of the teachers (Second Interpretation engaged in the initiation of the stanza). etc., rely on and firmly catch hold of the vitality of that spanda principle and perform such functions, along with the mind of the practiser, as the procuring of deliverance and enjoyment. They rightly merge in that alone, after they lose their existence as articulate sounds and are, hence, purified. In this explanation, the phrase, along with the mind of the practiser,' goes with the preceding stanza, Thus it is implied that the vitality of the spanda principle serves as the substratum of the Mantras, not only as regards the stages of emanation and absorption "but also as regards that of functioning. The gist of the whole is that, according to the Saiva School which has got ten divisions, eighteen divisions and so on, the Mantras are identical in substance with the Spanda Reality. [ Stanza | 1-2.

·91 [CONTEXT.] Having explained with justification that the creation, believed as pure and as of the form of the Mantras and their lords etc., is one in nature with Siva, the author now introduces summarily the esoteric view of the Sri Matasastra etc. in explaining that the impure creation of the form of Maya etc. is consubstantial with Siva. (TEXT.) 3 and 4. The Jiva is identical with the whole universe, because the genesis of all things is attributed to him and because he adopts the universality on account of the knowledge of the whole. Hence, there is no state, in contemplations of the word and the meaning, which cannot be identified with Siva. The experiencer stands everywhere and always in the form of the experienced. (COMM.) Because the Jiva, the perceiver, is identical with the whole, i. e., is, like Siva, of the form of the universe bence, by that reason, as regards the words and their meanings and the ideation, there is no such state, either at the beginning or in the middle or at the end, as cannot be identified with Siva. Thus everything is of ·92 the nature of Siva. This being so, the enjoyer, as of the form of consciousness and as a perceiver, is, always and everywhere, in the stage of the diverse elements and worlds etc, standing uniformly, neither more nor less, in the form of the enjoyable or in the form of the body and blue etc. The enjoyable bus no existence apart from the enjoyer. The passage beginning with Jiva' and ending with 'Siva' indirectly tells that there is no real differentiation between the Jiva and Siva and, hence, there should be no idea of imperfection even in the states of body etc. The feeling of oneness in nature with Siva full of intelligence alone should prevail. As has been said in the commentary on the Sri Pratyabhijna : « There is no divergence of opinion on this point that not only those get success, who regard and worship even the body as identical with Siva and with all the thirtysix categories, but also those who regard and worship even a Jug etc, in that light.” Bhatta Sri Vamana has also said : " Because thing sensed is itself based on consciousness and because it cannot be said to exist senised independently of that consciousness, à ·93 >> 6. Your On the whole is the object of that consciouness. Thus one should realise one's identity with consciousness." In reply to the query how the Jiva is identical with the whole? is said: because he is the origin, or the cause of the creation, of all things. The phrase "sarwabhava etc.' is used with reference to its ablative significance. According to the view of the Sri Jnanagarbha hyma, playful desire becomes the cause of the diversity, such as the perceiver, the perceiving, the perception and the perceptible, and that diversity disappears somewhere your playful desire being over. Seldom does certain man realise it in this light.", the Jiva is the source of all things because the world exists on the manifestation of consciousness. The Jiva is of the form of the whole and has all powers because the universe emanates from him. I have plained this in my comments on the second Sutra. The latter half of the third stanza, beginning with knowledge of that gives another reason why the Jiva is identical with the whole : because the identity of the Jiva with the whole is perceived owing a ex ·94 to the fact that the Jiya is identical with the knowledge of the whole objective world typified by blue and pleasure etc. All the necessary instructions are included in the spanda reality, because the above two stanzas refer to the occult practices and the stories, teaching the right knowledge based on such an argumentative justification as leads to the extirpation of the tree of individualism, and because the first and the last sutras refer to the great reality, the the sutra beginning with 'waking etc.' to that of the Trika system and the Stanza catching hold of that' to the essence of all meditations. (Stanzas 3 and 4.) [ CONTEXT. ] Now the author explains that the liberation is essentially the same as. the realisation of this identity with the universe. (TEXT.) 5- Or he, who possesses this sort of cognition, or he, who regards this whole universe as a play and is always united, is beyond doubt liberated in life. ( COMMENT.) The word 'or' denotes that the form of the involutive meditation, described in the first chapter, is optional, but this realisation of identity ·95 as with the universe is essential and hard to be obtained. Hence, the meaning is follows. Such a cognition is seldom to be had and falls to the lot of that fortunate person who has no succeeding births. He, who obtains this, regards this whole universe as a play or creates and dissolves it by the evolution and in volution of his own consciouspess and is always united or is a great Yogi according to the view : “ Those who, being ever united, worship me with their mind fixed in me." Such a man, though living, though possessed of life-breath etc., has all the bondages burnt to ashes by the fire of knowledge and on the falling of the body he becomes Siva. A man, whose character is of the above description, is free, even though living, and is never and no way fettered. The phrase 'no doubt' suggests that the liberation by means of initiation etc. is based on the faith in the teacher and that the liberation by means of the above knowledge and conduct has for its basis the faith in one's own self. ( St. 5.) [ CONTEXT ]. The author, in the following two stanzas, says that this great realisation verily serves the practiser, the teacher ·98 On nectar with Victory over the death by time is not possible by acquiring nectar. and introduces, in terms of praise, the right way of obtaining nectar in the passage, beginning with " Or the one, established in the supreme principle, is never teased by all the forms of time." having, in the middle, “The whole should be regarded as of the form of Siva and Sakti.” and ending with "He, though living, is free, who has this conviction always. Time cannot limit him who always meditates Siva. That Yogi meditates on the state of Svacchanda, and acquires equality with Svacchanda through the Yoga of Svacchanda, which leads him to move like Svacchanda. He, becoming Svacchanda, always moves freely and is independent." This is the cognition and this is the knowledge of the self. The knowledge referred to in “ The self should be known." consists in the recognition of the as self essentially identical with Siva Who is omniscient and free and does not, according to the tradition: 6. Those votaries of the self do not attain to the high state.' consist, as the Vedantists say, in the knowledge; " This whole is verily Purusa This is >

·99
On
similarly the favour of the teacher to the
self of the pupil, essential for the process
of uniting him at the time
time of initiation,
The teacher, knowing this way of obtainment,
does his duty as a teacher in uniting the
self of the disciple with siva,
This is the Liberative initiation based
self-faith and granting the unity to
Putraka etc. with the
ultimate reality
identical with Siva. As is said : " He, who,
thus, knows the reality, gets doubtlessly
the initiation granting deliverance without
offering sesamum and ghee.” Even the
initiation of the sacrificer is to be treated
as such. The best of the great teachers
(Vasugupta) has not used the word alone'
with reference to this initiation lest the people
might grow scoptic over the sacrificial
initiation,
HAPPINESS TO ALL.
END OF THE SECOND CHAPTER.

·CHAPTER III. Connexion of the Thus, for the mani. 1st, the 2nd & the 3rd chapters. festation of the perfect enlightenment, the previous two chapters have explained the entry, into the spanda principle, which can be contemplated in both the involutive and envolutive meditations and which serves as a means of friction between the two creative poles. In this the third chapter, namely the Vibhuti Spanda, com prising nineteen stanzas, starting with the verse ‘yatheccha' and ending with 'will become Lord of the circle', the author, in the first place, describes summarily how, by the long parctised grasp of this principle of spanda, there dawn forth the higher and the lower phases of glory. Secondly, be goes to the definition of bondage and freedom. Thirdly and lastly, he discusses conclusively what was undertaken at the very beginning of this treatise. The first two verses discuss the freedom as in dreaming, on the analogy of the freedom Contents of the chapter, as in waking. The third, while dilating on its opposite, implicitly 02 ·101 enjoins that one should resort to perpetual exertiveness. The fourth and the fifth deal with the manifestation of the knowledge of desired objects, the sixth with the manifestation of the operative energy and subjection of huuger etc. and the seventh and the eighth respectively explain the acquisition of omniscience and the disappearance of grief. The ninth defines evolution of the nature of spanda. The tenth argues why to discard certain powers appearing as obstacles in the way of superior meditation. The inspiration of the nature of the universal identity, as explained in the second chapter, has been discussed in the eleventh. Twelfth is devoted to the description of the process leading to inspiration. The next triad sets forth the bondage and the bound. The 16th gays that the spanda principle alone pervades in both the states of bondage and freedom. The author again turns to the definition of bondage as deserving of being broken asunder in the seventeenth and the eighteenth. The last, while describing the means of breaking that bondage, recapitulates the sense of the first Sutra. (CONTEXT.) In connection with the previous statement "cognition of the spanda principle is always possible to the perfectly enlightened.', ·102 the instruction has been given in 'hence, one should ever be exertive.' regarding the attainment of perfect enlightenment by the ordi- Darily enlightened through the introspection of the spanda principle in the waking state. The passage beginning with 'which state etc.' relates to the tearing of the Yogi's veil, in the form of the dreamless state, by the skilled practice in the constant meditation on the means. Now, the author illustrates, the Yogi's glory suited to the dreaming, in order to prove the perfect enlightenment obtained through the disappearance of the condition of ordinary dreaming and dreamless states. (TEXT.] 1 and 2.- Just Supporter, being eagerly reques. ted, grants to the waking and embodied the objects deep-rooted in the heart, after causing the rise of the moon and the sun, SO, also in the dreaming state, does He necessarily manifest desired objects, appearing Himself always before the Yogi more manifestiy in the central path (Susumna) owing to His never vanishing prayerful attitude. as ·103 WR (COMMENT.) — The word “supporter', as etymologically meaning the one who holds the whole universe in himself, represents the real nature identical with Sankara. [Explanation Just as, when eagerly reof 'just as the...to heart']. quested or propitiated, through the introspection of the internal nature, by the Yogi who is waking, or to whom his real freedom has manifested itself in the waking state, and who is embodied or to whom the know. ledge of the microcosm has revealed itself even in the embodied state, He grants the objects rooted in the heart, or grants such desired objects as the knowledge of the light, the sound etc., the rousing of the intellect and acquaintance with the obstruction of knowledge in general. How? After causing the rise of the [Explanation, moon and the sun or of of after causing...the sun's. the cognitive and the operative energies. The operative energy fully develops all that is manifested by the cognitive power. The great Lord, on His entrance in the Yogi's body, performs the influx of particular forms of knowledge by the gradual development of the right and the left lights representing respectively the ·104 Or of so also in...attitude'). cognition and the operation manifested by the process of radical support in the form of intelligence awakened by meditation. so Supporter appeares clearly, (Explanation as unenshrouded, in the central path, i. e., Susumna, of the Yogi who is fixed in the sham sleep and who has always never Vanishing prayerful attitude, or is intent upon praying to God, by means of his meditation-according to the truditional views when sleep is not yet come, but the external objects have disappeared, that state reveals itself as supreme goddess and is to be experienced by the mind only' and 'He, who medidates, in the Brahmic aperture as well as in the heart, on the power, weak yet fat, gets the freedom in the sleeping state on bis entrance in that.'-on the power of consciousness which is engaged in disgorging and swallowing and which serves as a friction between the two creative poles represented by them (disgorging and swallowing). And He [ Supporter ), without fail, reveals, even in the sleaping state, to the Yogi whose intellectual mirror is cleansed by the long practice in meditation, all such desired objects as the Anava, Sambhava, Sakta

·105
inspirations and others.
This Yogi never gets subjected to
insentiency in the dreamy and the dreamless
states. The dreaming state suggests the
dreamless state. The same phrase "by
the never-Vanishing prayerful attitude if
repeated, serves as a reason for the revelation
of the desired objects and means that God
does not overlook the divine propitiation,
of the nature of the disappearance of the
Mayic defilement and obtainable by the
devotional meditation on the internal nature.
The great Lord of consciousness grants
indeed all that is asked of Him through the
service suited to the inward nature. The
word 'waking should, as an equivocal word,
be explained as the one who at once is
wide awake to the supreme reality and is
in the waking condition. (Sts 1-2.)
[ CONTEXT. ) Now is explained that,
if a man be not thus concentrated, he is
not entitled to be a Yogi.
(TEXT.) 3. If otherwise, he,
like an ordinary person, will
always be subject to creation in the
waking and the dreaming states,
because the creation is free, being
characterised by independence, in

·106
the states of waking and dreaming,
( COMMENT.) If, in the way chalked
out before, Supporter be not worshipped
always, then, owing to absence of the
realisation of his own real nature, this Yogi
will, ever and always, in both the states of
waking and dreaming, be, like an ordinary
person, governed by the Lord's creation
which is of the nature of determining and
manifesting the specific and ordinary things
of the world. The sense is that this creation
will throw even the Yogi, like an ordinary
person, into the pit of worldly existence.
As is said ; " The outgoing of the creatures
is due to the Lord's desire." The phrase
. being characterised by that means that
the Lord's creation is quite
free and
independent in manifesting things in such
states as dreaming, waking, etc. (85. 3.)
(CONTEXT.) Thus having discussed
and cleared the means of uprooting the
dreaming and the dreamless states for the
purpose of acquiring perfect enlightenment,
the author explains with illustrations the
means of entrance in the spanda principle
of the perfectly enlightened and instructs
that the knowledge of the object desired
to be known is also possible thus.

·107 ( TEXT.) 4. and 5.-Just as the same thing, as was with all the attentiveness of mind dimly perceived before, becomes clearer when observed through the exertion of one's own power, so, on catching hold of the vitality, the thinghood becomes at once manifest in the same way, by the same reality and in the same place in which it actually exists. (COMMENT.) The particle 'hi' conveys the sense of 'kila' (indeed). In spite of mental attentiveness, a thing is seen dimly owing to such difficulties as distance etc. It becomes not only clear but also clearer when observed minutely through one's own visual power. So, that vitality of the spanda principle, which is found identically, in ope's own real nature, with Sankara in the ultimate form of the compact mass of bliss, becomes manifest in a clearer way, soon on being observed through the effort of meditation on its unity with the internal nature. How? On catching hold, or the merging in bis own self, by the practiser, of the stage of artificial perceptivity attributed to the body etc. On ·108 Immediately on the vitality of spanda being grasped, that treasure Second interpreta- etc., desired to be known, reveal tion of sth St. themselves to the practiser, or the Yogi who repeatedly keeps alive the stage of artificial perceptivity attributed to body and intellect, in that place, in that position and in that altimate form of gold etc. in which they actually exist. (Stanza, 5.) (CONTEXT.)– Now is explained that the operative energy etc, reveal themselves through this vitality alone. (TEXT.) 6. Just as a feeble person addresses himself to his own duty by catching hold of that strength, so does he, woh is exceedingly hungry, subdue hunger. [COMMENT.]– An emaciated person, such as the sage whose vital elements have all become reduced, sets himself to his own task, or to the performance which is binding on him, by catching hold of the strength of spanda, or by perpetually keeping alive through the inspiration of spanda the state of perceptivity attributed to life-breath. He can by the inspiration of that vitality perform even an act hard of accomplishment. Like- ·109 wise, the one who is terribly hungry can subdue bunger, thirst etc. by that inspiration. Subjection to pairs (heat and cold] is not possible in the case of the one who has attained to the stage of consciousness because that subjection has the force only in the stage, of life-breath etc., which got merged in that of consciousness. (Stanza. 6.) [CONTEXT. ]— Because thus a number of such occult powers is obtained by means of that vitality in accordance with the logical method given in the previous Sutra, hence, ( TEXT ) 7.-Justas omniscience etc. reveal themselves on the pervasion of the body by this principle, so they will do, anywhere and everywhere, where the Yogi takes his stand in his own real self. [COMMENT.)— Just attributes, omniscience, omnipotence and the like of the form of the experience of of things suited to that state, manifest themselves to the embodied on the body being pervaded by the spanda principle identical with one's own nature; so, if this embodied self take his stand in his never-vanishing self of consciousness, either through the as the ·110 withdrawal of all his sense activities in the manner of contraction of limbs by a tortoise or through the process of full evolution, or if he fix his mood of meditation on that conscious self recognised by the aforesaid recognitive marks, he will, everywhere and in the totality of categories from Siva down to earth, become so, or become possessed of guch attributes as omniscience, omnipotence and the like, suited to the state of Sankara. [St. 7. [CONTEXT. 1- The author (now) says that the Yogi will get, besides the above, the following by virtue of this spanda reality. [TEXT. 1 8. -The feeling of grief is the thief of body; it proceeds from ignorance; if that ignorance disappear by Unmesa, whence can that grief exist in absence of its cause? [ COMMENT.). The feeling of grief, wbich is experienced by the man believing his body to be the self, acts inasmuch as it steals away the wealth of perfect knowledge and causes the poverty in the form of limitation, Origin and existence of grief are due to ignorance or to the non-recognition of one's own real nature identical with bliss and intelligence. If as a thief ·111 the ignorance disappear, or be uprooted, by unmesa, the real nature of which will be described later on, then whence can this grief, without ignorance, which is its cause, exist? i. e., it can never exist. On the banishing of grief, the inevitable sufferings of the body, such as sickness etc., disappear and in proportion to their disappearance the real nature of the Yogi manifests itself just as the real nature of gold does when it is heated and dross disappears. Thus the wealth of a great Yogi consists in the perpetual absence of grief taking place even in his embodied state. As has been said by Madalasa, & Yogini of the first order, when she addressed the young boys: "May you not be reduced to stupidity with regard to this your own worn-out dress, your own body, which deserves to be cast off! This your body is determined by virtuous and vicious acts and this your dress by pleasure etc." This also is indirectly hinted at in this stanza that the Yogi, who desires limited powers, rises superior to the state of being wrinkled and grey-haired, when the whole of his body gets, as if by elixir, affected by the meditative practice. (St. 8) ·112 moon (CONTEST.) - Now in reply to the query: of what description and obtainable by wbat means is this unmesa which has been so frequently referred to before ? the author says. (TEXT. ] 9.- That is to be known as unmesa whence the rise of another thought takes place in the mind of a man who is already engaged in one. One should introspectively know it. [ COMMENT. ) - The spanda principle, identical with the fire and the and leading to the disappearance of all the varieties of a particular thought by the sudden subsidence of the basis thereof and by the full manifestation-of-consciousness caused by the excessive concentration of consciousness in that thought, gives rise to the unearthly manifestation in the form of the bliss of consciousness in the case of the Yogi who, according to the view: “Conscious. ness cannot shift to another object when it is already fixed in one invisible object. Then that conception matures exceedingly in the intermediate form." is engaged or bas concentrated himself in one particular idea in which all its varieties have ceased to exist owing to the strength of the basis.

·113 .pervades The Unmesa should be should be known, or recognised, in one's own self as identical with an extraordinary bliss by approaching the self through the concentration of the inartificial exertiveness in its subjective aspect only, because the objectivity has totally, in this case, vanished. Some interpret the stanza in the following way. Unmesa is that from which the rise of the other idea suddenly 'takes place in the mind of a man who is already occupied with one idea relating to a particular object and which both the ideas. (St.9). (CONTEXT.)— Now the author instructs that a great Yogi should reject those particular powers which even inferior Yogis can, by their efforts, acquire and which have been roused into being by the meditation on Uomesa, [text.] 10.-From it the light, from it the sound, from it the from emanate, not long after, as a disturbance to the embodied, [COMMENT.]– As a disturbance and as an impediment, by granting a temporary gratification in the attainment of the spanda principle, do immediately flow forth, in the case of the Yogi in whom the attribution ·114 of I-ness to the gross and subtle forms of body has not yet vanished, from this unmesa, which is being referred to, the light, equal to that of the pupils of eyes in the middle of the eyebrows and the like and identical with the light of the general objective world, the sound, wbich is equal to that which is never interrupted and identical with the sound as undistinguished by the variation of meanings, the form, or the light that manifests things even in darkness, and the flavour, or the extraordinary taste experienced by the tip of the tongue. As the ancients say: "Those are regarded as disturbances in the state of meditation and as occult powers in Vyutthana." This stanza implicitly refers to the fact that the light and the sound etc. are mere disturbances to the Yogi, mistaking the body for the self, even though he be exertive to introspect unmesa. (Stanza 10.) [CONTEXT.)– Now is explained that the Yogi, who drowns the perceptivity of the body in this real nature of unmesa, attains to the higher stage of experiencership even in that bodied form. (TEXT.) 11.-Why to speak much? This will come into experi- 79 ·115 pever once by itself when itself when the Yogi stands fixed as pervading all objects as at the time of desiring to see. (COMMENT.) As the object desired to be seen manifests itself in its internal identity at the time of the indeterminate desire of seeing which presents itself in the form of Pasyanti, so when the Yogi stands fixed in, or swerves from, the state of unmesa, after pervading all objects in cluded in the categories from earth up to Siva as referred to in the treatment of the paths given in the Svacchanda and other works, or, after taking this whole universe into the consideration of identity with meditation on his own determination, i. e. “I, like Sadasiva, represent this whole universe." then that fruit, which consists in the bliss of entrance into the supreme experiencership in which the objectivity has merged and which is awakened by the unification of the entire knowable, will, by itself, be, indeed, known or be experienced by one's own consciousness. It is useless to speak much on this point. (8t. 11.] [CONTEXT]. - While winding up the description of the process of entrance, the ·116 author brings that spanda principle, being diversified by numerous objects, to the mind of the pupil to be instructed, by saying that the entrance in the spanda principle becomes always possible to the fully enligh. tened who meditates on the series of means discussed at the end of the enunciation • Cognition of that is always available.' (TXET.) 12.- The Yogi should always be exceedingly on the alert, after observing the whole universe of objectivity with cognition. He should establish the whole in one place and then he will not be troubled by another. COMMENT.- The yogi should always, i. e. at the beginning, in the middle and at the end of consciousness in the waking, the dreaming and the dreamless states, be on the alert, or should resort to full enlightenment, with the divine vision of the basis of spanda principle fully awakened. How? By observing or by thinking over, according to the view described in: Hence there is no such state in all the ideas relating to the word and the meaning 48 aeaning as cannot be identified with Siya.' the whole range of objects such as blue and pleasure etc. with the help of ·117 cognition or with the help of external manifestation, He should regard this whole as established in one real nature as creative and as identical with Sankara or he should know this as identical with that real nature in both the states of involution and evolution. It also is implied that he should regard even the intermediate state as identical with the materialisation of the bliss of consciousness by the firmness of the basis in the first and the last stages. Thus he will not be troubled by anything else because his Own self is admitted to be present in whole. As has been said by the author of the Sri Pratyabhijna; " Whence can, in the world filled with his own party, there be a fear to this ever-bappy Yogi who without any doubt, O Lord, regards this whole universe of objects as Thybody ?" ( Stanza 12.) (CONTEXT ). The author now defines the fetters and the fettered, entertaining a doubt: who is tbe troubler and who the troubled referred to in " Then he will not be troubled by any one else' because the whole universe is said to be identical with Siva ? the ·118 (TEXT.) 13.- He (the real nature) is regarded as the fettered when, being shorn of his own glory by Kala, he gets reduced to the state of being enjoyed by the group-of- Powers which proceeds form the universe of sound. COMMENT.-This real nature or Sankara, of the form of light, who has 80 often been described here, is proclaimed in all the revelations under such titles as Spanda, Lalita, Isvara, and others. He is free, is always engaged in performing the fivefold act and is found always in union with His power according to the view of the Sri Syacchanda Sastra: “This Lord, as being the cause of the universe thus established, performs creation, maintenance, dissolution, concealment and assimilation." His eternal power of freedom is known in different places under such numerous designations perfect egoity, suprerne, Matsyodari, the great being, energy, wave, essense, heart, Bhairavi, goddess, flame etc. Appearing as the mistress of the whole alphabet from 'a' to 'ksha' encased, as it were, in the casket of the transcendental principle and the unobstrucas ·119 ted energy, appearing in contemplation as free from gradation, although presenting itself in the form of a series of all such processes as creation, dissolution etc. peryaded by the circle-of-all-powers which is identical with the manifestation of the six paths representing the endless variety of the word and the meaning, appearing as the great ever-sounding and unutterable Mantra and appearing as forming the vitality of the whole, the supreme egoity of this real nature of Sankara constitutes the highest stage of utterance. The same supreme egoity of God is, as manifesting in its own self the activity of the various objects of this vast universe, referred to bere under the title of spanda, according to its derivative sense of quickening. So long as God desires to effect, in the play of mystifying His own real nature, the piecemeal manifestation, on His own background, of His own Self beautified by the supreme energy variegated by the numerous powers of the universe; this, His one undifferentiated energy of thinking, reduces itself into the form of the volitional power and later on into those of cognition and action. As such, it manifests itself as ·120 twofold according to the division of seed and matrix suggestive of Siva and Sakti respectively. It also appears as ninefold and as fifty fold according to the division of classes [letter-groups] and Kalas [letters] respectively. It brings about the performance of the divine fivefold act, while appearing in several forms of the goddess of consciousness such as Aghora, Gbora and Ghoratara. As has been said in the the following passages of the Malinivijayottara : “That goddess, who has been described as the inseparable power of the world's supporter, reduces herself into the form of volition when He wishes to create. Listen how sbe, though one, gets diversified. That power is described as the cognitive one, which in this world causes the determinate knowledge this knowable is thus and not otherwise.' She is known by the of activity when she accomplishes that thing just after she has turned herself to the world of objectivity with the determination let this whole be thus.' This goddess, though thus appearing in two forms only, assumes endless forms, like a desire-granting gem, according to the condi. tion of objects. Then she at once gets 6 name ·121 into the state of maternity and becomes differentiated as twofold, ninefold and fiftyfold under the name of the Malini. She appears twofold according to the division of seed and matrix. The vowels represent the · seed and and the consonants beginning with 'ka' the matrix. She appears ninefold according to the class division. And according to the division into individual letters, she is aglow with fifty rays. Of the two the seed is called Siya and the matrix Sakti. The octave of classes is to be known as beginning in order with Aghora. The same octave according to the division of Sakti represents that of Mahestari eto. O beautiful-faced One, the great Lord has made this Malini fiftyfold as descriptive of Rudras of that number as well as Saktis of that number. Those are called Apara and Ghoratari who, while embracing the Rudra souls, throw down and down the souls which are attached to sense-objects only. Those are Ghora and Parapara who cause, just as before, the attachment with the fruit of actions of mixed character and who, as such, block the path to liberation. The knowers of reality call those powers of Siva, Aghora and Para who grant ·122 the fruit of the state of Siva to the creatures just as before. " He, the same real nature, identical with Sankara, is regarded as, or is said in the revelations to be, the fettered when He is reduced to the State of being enjoyed by, or of being a slave to, Siva and the class of divinities such as Brabmi etc. represented by the nine classes proceeding from the universe of sounds. The reason is given through the medium of a qualifying phrase being shorn of the glory by Kala 'to remove the objection: how the experiencer, great Lord, got reduced to such a condition. Kala denotes the power of Maya inasmuch as the word Kala means the one which throws out or Jimits in extent. He stands with His supremacy hidden by His own Maya when divested of the glory by that Kala. Kala-vilupta-vibhavah means the whose glory is obliterated, Second Interpretation or whose attributes of of the phrase 'Kala perfection and activity are yilopta-vibhavah. concealed, by Kala, viz. the power which evolves the limited activity, and by the sheath in the form of limited activity, limited knowledge, time, fate, and attachment as typified by Kala. The same phrase is used one ·123 as are as as a reply to 'Even granting this, how has He been brought down to the state of slavery to the group of powers?' As such, the phrase means: because He does not take rest even for a moment in His own real nature, being shorn of glory or being, as if, led and re-led into the moods of pleasure and grief etc. by Kalas, representing either the presiding deities of the groups of letters such as Brahmi etc. or those of the individual letters, such prescribed in the Malinivijaya. Under the pressure, it were, of impressions of gross and subtle words associated with a chain of such definite and indefinite cognitions as 'am attached, am limited, may do something, this I take and this I reject.' Hence, He, beiug of the above nature, is said to be a Pasu or the one enslaved by the group of He appears as if partially shorn of the glory or as if contracted by Kala or non-revelation. In fact, the Pasu's real nature, as identical with Siva, has gone nowhere, because, in absence of that, his existence cannot manifest. He cannot meditate on His own real self on having been shorn of the glory by Kala or by the words and cognitions appearing powers. He ·124 limited in the aforesaid way. (CONTEXT.) – Now the author analyses how the fettered is made such and how he is put to troubles by the cognitive power wben limited (TEXT.) 14.- Origination of the cognitions of the fettered marks the disappearance of the bliss of supreme immortality. By that he loses his own independence. That origination has its object in sense objects. ( COMMENT.) The same origination, smacking of dissolution, in the fettered, of ideas or cognitions whether pertaining to the world or to the Sastras or to the individual objects associated with the former, marks the disappearance, or the subsidence, of the flow of the bliss of the supreme immortality or of the conscious being. The state of supreme consciousness seems, as it were, to be absent on account of its being not contemplated, even though it exists when the cognition of individual objects takes place. Hence, it has been said 80. By this origination of cognitions, this fettered soul loses independence or becomes dependent on that principle as is said in the Sri Sivasutra;

·125 "Cognition is the bondage." The revered Vyasa Muni also says: “In childhood he is dependent on parents. Madalasa also refers to the same idea in "Do not indulge too much in your association witb the materiality by references to father, child, mother, beloved, mine and not-mine.' The origination of of cognitions takes place through quick and slow operations in general in the sphere of different objects of knowledge. The meaning is that, 80 long as this cognition of different individual objects is agoing, the man is fettered and that, when the whole of objectivity is, by the way explained way explained before, realised identical with his own self through the fixed knowledge, he is liberated in life. As has been said in the passage; "Or the Thus there is no disagreement between the previous passage there is no such state etc. and the present 'the Origination in the fettered of the cognitions etc.' (Stanza 14.) (CONTEXT) The author now removes the objection: if the origination of cognitions in the fettered represents the disappearance of the bliss of supreme immortality, then how it is said that he becomes a slave to as one etc.'

·126 lops the are the group of powers. (TEXT.) 15.- Powers are always in readiness to conceal the real nature from the fettered, because the orgination of cognitions is not possible without the association of words. [ COMMENT. )- The particle 'cha devesense of doubt and introduces another statement to nullity that doubt. The powers explained hereto ever in readiness to conceal the real nature identical with Siva from the fettered or to serve as a means in not allowing him to properly meditate on this real nature standing the ultimate basis. So long as the fettered does not get recognition of his own real nature identical with the bliss of supreme immortality, these powers keep themselves in readiness to hide the real nature: Because the origination of cognitions, or the flow of knowledge both definite and indefinite, cannot, in the case of the fettered, take place without the association of words either in their subtle and suppressed form, such as 'I know this' or in their gross. Thus, even the lower creatures possess as ·127 CODS. is the thinking power involved in the use of sounds, such as that of inward affirmation by means of the nod of the head. Otherwise, the child cannot, properly speaking, catch, for the first time, the conventionali. ties, because it is devoid of the power of thinking with regard to pros and Ideation known to all through self-experience as based on association with the gross words. (Stadza 15.) (CONTEXT.) - While completing the sense given in the three preceding stanzas and while strengthening again the previously referred to identity of this vast objectivity with the generic spanda principle, the author defines in the following the emancipation and the bondage as identical with the realisation and the non-realisation of that principle. [TEXT.] 16.- That this operative energy of Siva, existing in the fettered, is a binder & the same, when realised as forming a path to the reality, secures the supreme power. (COMMENT.)- This active power is referred to by the antecedent 'that' because it is described in the three preceding stanzas and by the demonstrative adjective 'this' ·128 because it manifests in the form of the objectivity. It belongs to Siva identical with consciousness consciousness and the and the real nature. It represents the spanda spanda principle, is the supreme mistress and is called the power of activity as creating the endless varieties of the universe. As existing, according to the way before discussed, in Siva assuming, Himself, the stage of the fettered and as anointing Him, appearing as identical with the life-breath and the Puryastaka, with a drop-of-the-egoity in the form of the limited activity, it becomes A binder. Because it causes the botheration of acceptance and rejection and because it conceals the real nature when not realised in the above manner. When the same power of activity is realised by the Yogi as identical with the way to the reality of Siva or with the supreme which, according to the view of the Sri Vijnana Bhattaraka: "(When a man attains) the realisation of non-isolation through his entrance into the state of Sakti, then he becomes of the form of Siva. This Sakti of Siva is here called Mukha (the face or the gate leading to unification with Siva)." is the means to the power ·129 attainment of the end; or when he, even in the flow of definite and indefinite ideas, looks upon this whole objectivity as a part of his own self identical with Siva, then it will secure him the supreme power identical with the supreme bliss. (Stanza 16.) [TEXT.] 17 and 18. (The fettered), being bound up with Puryastaka, of the form of the rise of sence objects and operating through the mind, egoism and the determinative faculty, assumes dependence and experiences, as an enjoyment, the origination of cognitions issuing from that Puryastaka. He undergoes the cycle of birth and death on account of that Puryastaka. We will explain later on what causes the disappearance of the worldly existence of the fettered. (COMMENT.) -- He experiences the fruit proceeding from Puryastaka. Because perception etc. take cognitions, hence, this fettered is dependent and is thrown hither and thither at every step by such goddesses as Brahmi etc. through the association of words. He is not self-dependent like the fully enlightened. place in ·130 Due to the existence of the same Puryastaka, the various effects of his actions are again and again awakened and he undergoes cycles of birth and death assumes and gives up bodies fit for the experiencing of particular fruits. We will immediately describe the cause, or the easy means, of the destruction, or the total dissolution, through the annihilation of the impurity of Puryastaka, of the worldly existence which he gets from Puryastaka when being bound up with that. The author has himself described that easy means in this treatise. The use of the present tense conveys here the sense of futurity according to the Sutra of Panini : “ The present tense is optionally used to denote the future.” [8t, 18.] (CONTEXT.) - While supporting the above, the author recapitulates the sense of the first Sutra. ( TEXT.) 19.- But when he gets established in the one principle. then he regulates dissolution and origination of that Puryastaka and gets sublimated into the supreme experiencership. Then he Dear ·-131 Or means also becomes the lord of the circle. (COMMENT.) - When the fettered meditates upon the previously described processes of entrance in the supreme principle and becomes thereby properly and inflexibly merged in, or identical with, that spanda principle supreme egoity, then, by of involutive and evolutive meditations, he controls absorption and emanation, or brings about in volution and evolution, from his own real nature identical with Sankara, of the Puryastaka described in the preceding Sutra or of the universe through the Puryastaka. He gets also sublimated into the supreme experiencership or catches bold, by the process of recognition, of the already existing supreme .experiencership by getting the collective experience of all the categories from earth up to Siva. Then he will become the lord of the circle of powers or of the mass of his own rays described in the first Sutra. He will in short, even in his embodied existence, attain to the state of Mahesvara. The glorious teacher Vasugupta bringe out the importance of this Sastra ming the essense of the great reality, as for-

·132
and as
which he has described at the beginning
and the end of this treatise,
towering, thereby, over the whole of the
secret doctrines regarding the Saivaism.
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HAPPINESS TO ALL!
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End of the third chapter.

·133 CHAPTER IV. 0. ( CONTEXT. )- In the conclusion of the present treatise the author, by the use of equivocal terminology, panegyrises the supreme state of spapda as well as the eloquent power of his own teacher. (TEXT) 1.- I offer my homage to that wonderful speech of my teacher, serving as a boat in going across the fathomless ocean of doubts, and full of such words as express many an interesting idea. (COMMENT.) I offer my homage to, or find entrance into, that uncommon Guru-bharati which is superior to all and. which is of the form of unearthly bliss; or I address that speech, through my exertion, which is greeting me, as it were, on account of its manifes. tation in all states and which enables a man to be fixed in the contemplation of his own reality. The phrase "Guru-bharati' may mean that supreme speech which acts as a teacher being according to the view "The Sakti of Siva is here called the face," the cause of the ·134 as attainment of the state of Siva. It may mean that supreme speech which, as embracing all the subsequent forms such Pasyanti etc., is fittingly great. The Guru-bbarati seems, as it were, to be a boat in crossing the expansive ocean of various doubts. The ocean of doubts is originally identical with the uncertainty, or the lack of the of the determinate knowledge regarding supreme egoity, and is fathomless or, difficult of being crossed over. The metaphor of navigation is applicable in both the senses of Guru-bharati. It has for its ultimate ahject, or the ultimate resting place, various forms of bliss or it has various meanings and words put in an interesting arrangement. ſ &t. 1.] ( CONTEXT. ) While exhorting the seekers and while evoking their confidence in this Sastra by putting in his own name as significant of well-established glory, the anthor in the following stanza describes the great fruit which this Sastra yields when kept secret. (Text) 2.- This wealth of knowledge. always leads, as it did Vasugupta, to welfare all the people, who have with certainty ·135 enshrined this wealth, difficult of obtainment, in the cave of their hearts when obtained. (COMMENT.) – Just as the knowledge given in this treatise led its teacher, Vasugupta by name, to his welfare, after this knowledge, difficult of acquisition and regarded as the highest wealth on account of its being a means to the attainment of all objects of human life, was obtained from, or was found on the rock as the essence of Sankara's instructiou in a dream, so does this always lead all the people in general, as there is no limitation of rules yoverning the recipiency, to their unification with the real nature identical with Sankara, when they enshrine this wealth of knowledge in the deep recesses of the cave of their heart, and when they conceal it from the unfit and make it their own by fixed realisation. The phrase Hridguhantakritanihiteh means the one who has positively treasured up (the wealth of knowledge) in the heart which is identical with light and reflection and which, therefore, is treated as a cave due to its accommodation of the whole universe. (St. 2) G Although the counting is not possible of the commentaries on this Sastra and altho- ·136 agh the intelligent people are mostly indifferent by nature, yet those few critics are sure to know the special merit of my commentary, who, being, as it were, the swans of intelligence, are keen enough to detect the essence. (verse 1.) My teacher did not like to be bracketed with the common herd of other numerous commentators, and hence, did not comment on the Spanda Sastra. I have before given a summary statement of the chief differences in the spandasandoba and to-day, because of the fervent prayer of my own pupil Sura who feels glorified by the inspiration of Rudra Sakti and who has become with Siva, I, Ksemaraja, explain that Sastra through the help of the great instruction of my own teacher. (verses. 2. 3. 4.) Those are not qualified for the study of this Sastra, who have not acquired the intelligence purified by instruction from the right sort of teachers, whose doubts not cleared up by the secret philosophy of the sacred teachings of the Saivaism and who, being tender of intellect, have not previously tasted the nectar of the Sri Pratyabhijoa. This may be properly digested by the high-minded, [verse 5.] one are ·137 This supreme energy of consciousness exults in all glory as the abode of the unique and ever-manifest bliss. It represents the expansive emanation of paths from Siva to earth and is diversified by the mani. festation of various states of creation, maintenance and absorption. A drop of its current stands in the form of this universe. (verse 6.] Here ends the Sri Spandaniraaya, the work of Sri Ksemaraja, papil of Mahamahestaracharya Srimad Abhinava. guptanatha, great grand pupil of the author of the Sri pratyabhijna. HAPPINESS TO ALL!

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