АБХИНАВАГУПТА

СУТЬ ВЫСШЕЙ ИСТИНЫ

Перевод на русский язык на основе пословного английского перевода с санскрита Гуру Габриеля Прадиипаки

परं परस्थं गहनादनादिमेकं निविष्टं बहुधा गुहासु ।
सर्वालयं सर्वचराचरस्थं त्वामेव शम्भुं शरणं प्रपद्ये ॥१॥

Paraṁ parasthaṁ gahanā­danādimekaṁ niviṣṭaṁ bahud­hā guhā­su |
Sarvālayaṁ sar­vacarā­carasthaṁ tvāme­va śamb­huṁ śaraṇaṁ pra­padye ||1||

Ищу прибежища (śaraṇam pra­padye) в Шамбху (śamb­hum), в тебе (tvām) единственном (eva) Высшем (param), пребывающем (stham) по ту сторону (para) непроницаемой тьмы (gahanāt), Безначальном (anādim) Единстве (ekam), пронизывающем (niviṣṭam) сердца (guhā­su) различным образом (bahud­hā), кто есть местопребывание (ālaya) всего (sar­va) и проявляется (stham) во всей совокупности сущего, как одушевлённого, так и неодушевлённого (sar­va-cara-acara)! ||1||

I take refuge (śaraṇam pra­padye) in Śamb­hu (śamb­hum), in You (tvām) alone (eva) who are Supreme (param), who reside (stham) beyond (para) the impen­e­tra­ble dark­ness [known as Māyā] (gahanāt), who are One (ekam) with no begin­ning (anādim), who stay (niviṣṭam) in the hearts (guhā­su) in many ways (bahud­hā), who are the Abode (ālaya) of all (sar­va) [and] who exist (stham) in the whole aggre­gate of cre­at­ed things whether ani­mate or inan­i­mate (sar­va-cara-acara)! ||1||

गर्भाधिवासपूर्वकमरणान्तकदुःखचक्रविभ्रान्तः ।
आधारं भगवन्तं शिष्यः पप्रच्छ परमार्थम् ॥२॥

Garb­hād­hivās­apūr­vaka­ma­raṇān­takaduḥkha­cakrav­ibhrān­taḥ |
Ādhāraṁ bha­ga­van­taṁ śiṣyaḥ paprac­cha paramārtham ||2||

Озадаченный (vibhrān­taḥ) циклом (cakra) страданий (duḥkha), начинающимся c (pūr­va­ka) пребывания (adhivāsa) в утробе (garb­ha) [и] заканчивающимся (anta­ka) смертью [физического тела] (maraṇa), ученик (śiṣyaḥ) спросил (paprac­cha) знаменитого (bha­ga­van­tam) Адхару (ādhāram) о Верховной Реальности (para­ma-artham). ||2||

Bewil­dered (vibhrān­taḥ) by the wheel (cakra) of pain (duḥkha) begin­ning with (pūr­va­ka) his dwelling (adhivāsa) in the womb (garb­ha) [and] end­ing in (anta­ka) death [of the phys­i­cal body] (maraṇa), a dis­ci­ple (śiṣyaḥ) asked (paprac­cha)illus­tri­ous (bha­ga­van­tam) Ādhāra –also known as Ādiśeṣa– (ādhāram) about the High­est Real­i­ty –or Supreme Goal– (para­ma-artham) ||2||

आधारकारिकाभिस्तं गुरुरभिभाषते स्म तत्सारम् ।
कथयत्यभिनवगुप्तः शिवशासनदृष्टियोगेन ॥३॥

Ādhārakārikāb­his­taṁ gururab­hib­hāṣate sma tat­sāram |
Kathay­atyab­hi­nav­agup­taḥ śivaśāsanadṛṣṭiyo­ge­na ||3||

Гуру (guruḥ) объяснил (abhib­hāṣate sma) ему (tam) суть (sāram) этого (tad) с помощью Ādhārakārikā-s –афоризмов Адхары, которые стали в последствии известны как Paramārthasāra, Суть Высшей Реальности– (ādhāra-kārikāb­hiḥ). Абхинавагупта (abhi­nav­agup­taḥ) передаёт (kathay­ati) [эти же афоризмы в слегка изменённой форме] в соответствии с (yoge­na) точкой зрения (dṛṣṭi) доктрины (śāsana) Шивы (śiva). ||3||

The Guru –Ādhāra– (guruḥ) spoke (abhib­hāṣate sma) to him –to that dis­ci­ple– (tam) about the essence (sāram) of that [High­est Real­i­ty] –or “of that teach­ing deal­ing with the High­est Real­i­ty”– (tad) by means of Ādhārakārikā-s –The apho­risms of Ādhāra, which were final­ly known as Paramārthasāra, Essence of the High­est Real­i­ty– (ādhāra-kārikāb­hiḥ). Abhi­nav­agup­ta (abhi­nav­agup­taḥ) speaks (kathay­ati) [the same apho­risms but duly reformed] accord­ing to (yoge­na) the view­point (dṛṣṭi) of Śiva’s (śiva) doc­trine (śāsana) ||3||

[Адхара — имя мудреца, автора Адхаракарики.]

निजशक्तिवैभवभरादण्डचतुष्टयमिदं विभागेन ।
शक्तिर्माया प्रकृतिः पृथ्वी चेति प्रभावितं प्रभुणा ॥४॥

Nijaśak­ti­vaib­hav­ab­harā­daṇḍa­catuṣṭayami­daṁ vib­hā­ge­na |
Śak­tir­māyā prakṛtiḥ pṛthvī ceti prab­hāvi­taṁ prab­huṇā ||4||

Переполненный (bharāt) Великолепием (vaib­ha­va) Его собственной (nija) Силы (śak­ti), Господь (prab­huṇā) раздельно (vib­hā­ge­na) порождает (prab­hāvi­tam) эту (idam) четвёрку (catuṣṭayam) сфер (aṇḍa): Шакти (śak­tiḥ), Майя (māyā), Пракрити (prakṛtiḥ) и (ca) Притхви (pṛthvī… iti). ||4||

Because of the abun­dance (bharāt) of Glo­ry and Mag­nif­i­cence (vaib­ha­va) [present] in His own (nija) Pow­er (śak­ti), this (idam) group offour (catuṣṭayam) eggs (aṇḍa) [is] sep­a­rate­ly (vib­hā­ge­na) man­i­fest­ed (prab­hāvi­tam) by the Lord (prab­huṇā): “Śak­ti (śak­tiḥ), Māyā (māyā), Prakṛti (prakṛtiḥ) and (ca) Pṛthvī (pṛthvī… iti)” ||4||

तत्रान्तर्विश्वमिदं विचित्रतनुकरणभुवनसन्तानम् ।
भोक्ता च तत्र देही शिव एव गृहीतपशुभावः ॥५॥

Tatrān­tarviś­vami­daṁ vic­i­tratanukaraṇab­hu­vanas­an­tā­nam |
Bhok­tā ca tatra dehī śiva eva gṛhī­ta­paśub­hā­vaḥ ||5||

Там (tatra) внутри (antar) эта (idam) Вселенная (viś­vam), многообразный (vic­i­tra) непрерывный поток (san­tā­nam) миров (bhu­vana), органов чувств (karaṇa) [и] тел (tanu). И (ca) в ней (tatra) воплощённый в теле (dehī) Вкушающий (bhok­tā) — сам (eva) Шива (śivaḥ), принявший (gṛhī­ta) состояние (bhā­vaḥ) ограниченного существа (paśu). ||5||

In (antar) there (tatra) –in the group of four eggs–, this (idam) uni­verse (viś­vam), which is a man­i­fold (vic­i­tra)con­tin­u­ous flow (san­tā­nam) of worlds (bhu­vana), sense organs (karaṇa) [and] bod­ies (tanu), [exists]. And (ca) in that –in the uni­verse– (tatra), Śiva (śivaḥ) alone (eva), hav­ing assumed (gṛhī­ta) the state (bhā­vaḥ) of a lim­it­ed indi­vid­ual –lit. ani­mal, beast– (paśu) [in the form of] an embod­ied being (dehī), [is] the Enjoy­er (bhok­tā) ||5||

तत्नानाविधवर्णानां रूपं धत्ते यथामलः स्फटिकः ।
सुरमानुषपशुपादपरूपत्वं तद्वदीशोऽपि ॥६॥

Nānāvid­havarṇānāṁ rūpaṁ dhat­te yathā­malaḥ sphaṭikaḥ |
Suramānuṣa­paśupā­da­parū­pat­vaṁ tadvadīśo’pi ||6||

Как (yathā) чистый (amalaḥ) кристал (sphaṭikaḥ) принимает (dhat­te) разноцветные (nānāvid­ha-varṇānām) формы (rūpam), подобно тому (tad-vat) Господь (īśaḥ) также (api) [принимает] формы (rūpat­vam) богов (sura), людей (mānuṣa), животных (paśu) [и] растений (pāda­pa). ||6||

Just as (yathā) a pure (amalaḥ) crys­tal (sphaṭikaḥ) assumes (dhat­te) a form or aspect (rūpam) con­tain­ing var­i­ous col­ors (nānāvid­ha-varṇānām), even so (tad-vat) the Lord (īśaḥ) also (api) [assumes] the form or aspect (rūpat­vam) of gods (sura), human beings (mānuṣa), ani­mals (paśu) [and] trees (pāda­pa) ||6||

गच्छति गच्छति जल इव हिमकरबिम्बं स्थिते स्थितिं याति ।
तनुकरणभुवनवर्गे तथाऽयमात्मा महेशानः ॥७॥

Gac­cha­ti gac­cha­ti jala iva himakara­bim­baṁ sthite sthi­tiṁ yāti |
Tanukaraṇab­hu­vanavarge tathā’yamātmā maheśā­naḥ ||7||

Как (iva) отражение диска (bim­bam) Луны (himakara) движется (gac­cha­ti) в струящейся воде (gac­cha­ti jale) [и] покоится (sthitim yāti) в стоячей (sthite), также (tathā) это (ayam) вечное «Я» (ātmā), Великий (mahā) Владыка (īśā­naḥ), [проявляется] в множестве (varge) тел (tanu), органов (karaṇa) [и] миров (bhu­vana). ||7 ||

Just as (iva) the image (bim­bam) of the moon (himakara) moves (gac­cha­ti) in flow­ing water (gac­cha­ti jale) [and] does not move (sthitim yāti) in still [water] (sthite), even so (tathā) this (ayam) Self (ātmā), the Great (mahā) Mas­ter (īśā­naḥ), [behaves] as regards the group (varge) [com­posed] of body (tanu), sens­es (karaṇa) [and] worlds (bhu­vana) ||7||

राहुरदृश्योऽपि यथा शशिबिम्बस्थः प्रकाशते तद्वत् ।
सर्वगतोऽप्ययमात्मा विषयाश्रयणेन धीमुकुरे ॥८॥

Rāhuradṛśyo’pi yathā śaśibim­basthaḥ prakāśate tad­vat |
Sarvagato’pyayamātmā viṣayāśrayaṇe­na dhī­mukure ||8||

И (api) как (yathā) невидимая (adṛśyaḥ) тень Земли (Раху) (rāhuḥ) становится видимой (prakāśate) когда падает (sthaḥ) на диск (bim­ba) луны (śaśi), также (tad-vat… api) это (ayam) всепроникающее (sar­va-gataḥ) «Я» (ātmā), обращаясь (āśrayaṇe­na) к объектам чувств (viṣaya), [видится] в зеркале (mukure) интеллекта (dhī). ||8||

Just as (yathā) even (api) the invis­i­ble (adṛśyaḥ) shad­ow of the earth (rāhuḥ) becomes vis­i­ble (prakāśate) when remains (sthaḥ) on the disc (bim­ba) of the moon (śaśi), even so (tad-vat… api) this (ayam) omnipresent (sar­va-gataḥ) Self (ātmā) [becomes per­cep­ti­ble] when [reflect­ed] in the mir­ror (mukure) of the intel­lect (dhī) by resort­ing to (āśrayaṇe­na)the sense objects (viṣaya) ||8||

आदर्शे मलरहिते यद्वद्वदनं विभाति तद्वदयम् ।
शिवशक्तिपातविमले धीतत्त्वे भाति भारूपः ॥९॥

Ādarśe malarahite yad­vad­vadanaṁ vib­hāti tad­va­dayam |
Śivaśak­tipā­tavi­male dhī­tattve bhāti bhārū­paḥ ||9||

Как (yad­vat) лицо (vadanam) ясно видно (vib­hāti) в зеркале (ādarśe), лишённом (rahite) загрязнений (mala), точно также (tad­vat) этот (ayam) Господь в форме сияния (bhārū­paḥ) проявляется (bhāti) в сущности (tattve) интеллекта (dhī), очищенном (vimale) нисхождением (pāta) Шакти (śak­ti) Шивы (śiva) ||9||

Just as (yad­vat) a face (vadanam) shines forth (vib­hāti) in a mir­ror (ādarśe) devoid of (rahite) dirt (mala), in the same way (tad­vat) this (ayam) bril­liant Lord (bhārū­paḥ) shines forth (bhāti) in the tatt­va or prin­ci­ple (tattve) of an intel­lect (dhī) which is spot­less (vimale) due to the descent (pāta) of Pow­er (śak­ti) car­ried out by Śiva (śiva) ||9||

भारूपं परिपूर्णं स्वात्मनि विश्रान्तितो महानन्दम् ।
इच्छासंवित्करणैर्निर्भरितमनन्तशक्तिपरिपूर्णम् ॥१०॥

Bhārū­paṁ paripūrṇaṁ svāt­mani viśrān­ti­to mahā­nan­dam |
Icchāsaṁvitkaraṇairnirb­hari­ta­manan­taśak­ti­paripūrṇam ||10||

सर्वविकल्पविहीनं शुद्धं शान्तं लयोदयविहीनम् ।
यत् परतत्त्वं तस्मिन् विभाति षट्त्रिंशदात्म जगत् ॥११॥

Sar­vavikalpavi­hī­naṁ śud­dhaṁ śān­taṁ lay­o­dayav­i­hī­nam |
Yat paratattvaṁ tas­min vib­hāti ṣaṭtriṁśadāt­ma jagat ||11||

Обладающий лучезарной природой (bhā-rūpam), абсолютно совершенный (paripūrṇam), [чьё] Бесконечное (mahā) Блаженство (ānan­da) [порождается] опорой только (viśrān­ti­tas) на самого Себя (sva-ātmani), изобилующий (nirb­hari­tam) волей (icchā) сознанием (saṁvid) [и] возможностями (karaṇaiḥ) совершенно наполненный (paripūrṇam) бесконечными (anan­ta) силами (śak­ti), свободный (vihī­nam) ото всех (sar­va) умопостроений (vikalpa), чистый (śud­dham), безмятежный (śān­tam) [и] не подверженный (vihī­nam) сотворению (udaya) [и] распаду (laya) — таков (yad) Высший (param) Принцип (tattvam), в котором (tas­min) сияет (vib­hāti) вся Вселенная (jagat), обладающая тридцатишестичастной (ṣaṭtriṁśat) природой (ātma). ||10–11||

The uni­verse (jagat), whose nature (ātma) is thir­ty-six-fold –con­sists of 36 tatt­va-s or cat­e­gories– (ṣaṭtriṁśat) shines (vib­hāti) in that (tas­min) High­est (param) Prin­ci­ple (tattvam) who (yad) is One whose nature is Efful­gence (bhā-rūpam), who is total­ly Full (paripūrṇam), [whose] Great (mahā) Bliss (ānan­da) [comes] from a rest (viśrān­ti­tas) on His own Self (sva-ātmani), who is replete (nirb­hari­tam) with the instru­ments (karaṇaiḥ) of the voli­tive (icchā) Con­scious­ness (saṁvid), com­plete­ly full of (paripūrṇam) infi­nite (anan­ta) pow­ers (śak­ti), who is free (vihī­nam) from all (sar­va) the thoughts (vikalpa), Pure (śud­dham), Peace­ful (śān­tam) [and] with­out any (vihī­nam) emer­gence (udaya) [and] dis­so­lu­tion (laya) ||10–11||

दर्पणबिम्बे यद्वन्नगरग्रामादि चित्रमविभागि ।
भाति विभागेनैव च परस्परं दर्पणादपि च ॥१२॥

Darpaṇabimbe yad­van­na­gara­grāmā­di cit­ra­mav­ib­hā­gi |
Bhāti vib­hā­ge­nai­va ca paras­paraṁ darpaṇā­dapi ca ||12||

विमलतमपरमभैरवबोधात्तद्वद्विभागशून्यमपि ।
अन्योन्यं च ततोऽपि च विभक्तमाभाति जगदेतत्॥१३॥

Vimalatama­param­ab­hairav­abod­hāt­tad­vad­vib­hā­gaśūnyamapi |
Any­onyaṁ ca tato’pi ca vib­hak­tamāb­hāti jagade­tat ||13||

Как (yad­vat) города (nagara), деревни (grā­ma) и т.д. (ādi), отражаясь (bimbe) в зеркале (darpaṇa) неделимым (avib­hā­gi) изображением (cit­ram), видятся (bhāti) в действительности (eva) отдельными (vib­hā­ge­na) как (ca) друг от друга (paras­param), так (api) и (ca) от (самого) зеркала (darpaṇāt), так же (tad­vat) эта (etad) неотличная (vib­hā­ga-śūnyam) от сознания (bod­hāt) чистейшего (vimalata­ma) Парамабхайравы (para­ma-bhaira­va) Вселенная (jagat) тоже (api) видится (ābhāti) разделённой (vib­hak­tam) как (ca) внутренне (any­onyam), так (api) и (ca) с Ним [самим] (tatas). ||12–13||

Just as (yad­vat) the vari­ety (cit­ram) [com­posed of] a city (nagara), a vil­lage (grā­ma), etc. (ādi) when reflect­ed (bimbe)in a mir­ror (darpaṇa), [though] it is not dif­fer­ent [from the mir­ror] (avib­hā­gi), shines forth (bhāti) as mutu­al­ly (paras­param) dif­fer­en­ti­at­ed –i.e. as a city, a vil­lage, etc.– (vib­hā­ge­na eva) and also (ca… ca) [as dif­fer­ent] even (api)from the mir­ror [itself] (darpaṇāt), even so (tad­vat) this (etad) uni­verse (jagat), though (api) it is not dif­fer­ent (vib­hā­ga-śūnyam) from the Con­scious­ness (bod­hāt) of the extreme­ly Pure (vimalata­ma) Param­ab­haira­va –the Supreme Bhaira­va or Śiva– (para­ma-bhaira­va), shines forth (ābhāti) as mutu­al­ly (any­onyam) dif­fer­en­ti­at­ed (vib­hak­tam) and also (ca… ca) [as dif­fer­ent] even (api) from Him­self (tatas). ||12–13||

शिवशक्तिसदाशिवतामीश्वरविद्यामयीं च तत्त्वदशाम् ।
शक्तीनां पञ्चानां विभक्तभावेन भासयति ॥१४॥

Śivaśak­ti­sadāśi­vatāmīś­var­avidyā­mayīṁ ca tattvadaśām |
Śak­tīnāṁ pañcānāṁ vib­hak­tab­hāve­na bhāsay­ati ||14||

Используя дифференцирующую природу (vib­hak­ta-bhāve­na) пяти сил (śak­tīnām pañcānām), (Парамабхайрава) проецирует (bhāsay­ati) [чистые] сущности (tatt­va-daśām) известные как (tām… mayīm) Шива (śiva), Шакти (śak­ti), Садашива (sadāśi­va), а также (ca) Ишвара (īśvara) [и] Видья (vidyā). ||14||

Through a divi­sion (vib­hak­ta-bhāve­na) of [His] five Pow­ers (śak­tīnām pañcānām), [Para­maśi­va] man­i­fests (bhāsay­ati)the tattvic state (tatt­va-daśām) com­posed of (tām… mayīm) [the tatt­va-s or cat­e­gories known as] Śiva (śiva), Śak­ti (śak­ti) [and] Sadāśi­va (sadāśi­va) togeth­er with (ca) Īśvara (īśvara) [and] Sad­vidyā (vidyā) ||14||

परमं यत् स्वातन्त्र्यं दुर्घटसम्पादनं महेशस्य ।
देवी मायाशक्तिः स्वात्मावरणं शिवस्यैतत् ॥१५॥

Para­maṁ yat svā­tantryaṁ durghaṭasam­pā­danaṁ maheśasya |
Devī māyāśak­tiḥ svāt­mā­varaṇaṁ śivasyai­tat ||15||

Та (yad) высшая (para­mam) и осуществляющая (sam­pā­danam) труднейшее (durghaṭa) совершенная свобода воли (svā­tantryam) Великого Господа (mahā-īśasya), [есть] Богиня (devī) Майя-шакти (māyā-śak­tiḥ)[cила] самосокрытия (sva-ātma-āvaraṇam) самого (etad) Шивы (śivasya). ||15||

This (etad) Free­dom (svā­tantryam) of the Great Lord (mahā-īśasya), which (yad) [is] Supreme (para­mam) [and] able to car­ry out (sam­pā­danam) what is hard to be accom­plished (durghaṭa), [is] the God­dess (devī) Māyāśak­ti (māyā-śak­tiḥ) [or] the Self-con­ceal­ing [Pow­er] (sva-ātma-āvaraṇam) of Śiva (śivasya) ||15||

मायापरिग्रहवशाद्बोधो मलिनः पुमान् पशुर्भवति ।
कालकलानियतिवशाद्रागाविद्यावशेन सम्बद्धः ॥१६॥

Māyā­pari­gra­havaśād­bod­ho mali­naḥ pumān paśurb­ha­vati |
Kālakalāniy­a­ti­vaśā­drāgāvidyā­vaśe­na sam­bad­dhaḥ ||16||

Подчиненное (vaśāt) власти (pari­gra­ha) Майи (māyā), чистое Сознание (bod­haḥ) загрязняется (mali­naḥ) (и) становится (bha­vati) Пурушей (pumān), ограниченным существом (paśuḥ), полностью связанным (sam­bad­dhaḥ) при помощи (vaśāt… vaśe­na) [пяти канчук или покровов:] кАла (kāla), калА (kalā), нияти (niy­ati), раги (rāga) [и] авидьи (avidyā). ||16||

Due to (vaśāt) the con­trol and domin­ion (pari­gra­ha) of Māyā (māyā), Bod­ha or Pure Con­scious­ness –Lord Śiva– (bod­haḥ) becomes (bha­vati) Puruṣa –cat­e­go­ry 12– (pumān), i.e. a lim­it­ed indi­vid­ual –lit. an ani­mal– (paśuḥ) fur­nished with Mala or Impu­ri­ty (mali­naḥ), [and as a result] gets com­plete­ly bound (sam­bad­dhaḥ) by means of (vaśāt… vaśe­na) [the five Kañcu­ka-s or Sheaths known as] Kāla (kāla), Kalā (kalā), Niy­ati (niy­ati), Rāga (rāga) [and] Avidyā –usu­al­ly called Vidyā– (avidyā) ||16||

अधुनैव किञ्चिदेवेदमेव सर्वात्मनैव जानामि ।
मायासहितं कञ्चुकषट्कमणोरन्तरङ्गमिदमुक्तम् ॥१७॥

Adhu­nai­va kiñ­cidevedame­va sarvāt­manai­va jānā­mi |
Māyāsahi­taṁ kañcukaṣaṭka­maṇo­ran­taraṅgami­damuk­tam ||17||

Эти (idam) [пять понятий:] “Я знаю” (jānā­mi), “только сейчас (adhunā eva)”, “только (eva) немного (kiñ­cid)”, “только (eva) это (idam)”, “всё для меня” (sar­va-ātmanā eva) вместе с (sahi­tam) майей (māyā) называют (uktam) внутренней (antar-aṅgam) шестёркой (ṣaṭkam) покровов (kañcu­ka) индивида (aṇoḥ). ||17||

This (idam) is said to be (uktam) the inter­nal (antar-aṅgam) group of six (ṣaṭkam) Sheaths (kañcu­ka) of an aṇu or lim­it­ed being –Puruṣa– (aṇoḥ): [The five notions] “now (adhunā eva)!”, “only (eva) some­thing (kiñ­cid)”, “only (eva) this (idam)”, “com­plete­ly!” (sar­va-ātmanā eva), “I know” (jānā­mi), togeth­er with (sahi­tam) Māyā (māyā) ||17||

कम्बुकमिव तण्डुलकणविनिविष्टं भिन्नमप्यभिदा ।
भजते तत्तु विशुद्धिं शिवमार्गौन्मुख्ययोगेन ॥१८॥

Kam­bukami­va taṇḍu­lakaṇaviniviṣṭaṁ bhin­namapyab­hidā |
Bha­jate tat­tu viśud­dhiṁ śivamār­gaun­mukhyayo­ge­na ||18||

Как (iva) отрубевая оболочка (kam­bukam), покрывающая (viniviṣṭam) рисовое зерно (taṇḍu­la-kaṇa), которая будучи (api) отдельной (bhin­nam), кажется единой [с ним] (abhidā). Но (tu) стремлением (aun­mukhya) к единению (yoge­na) на пути Шивы (śiva-mār­ga) достижимо (bha­jate) их (tád) полное очищение (viśud­dhim). ||18||

[That group of six Sheaths is] as (iva) the bran (kam­bukam) resid­ing (viniviṣṭam) on a rice-grain (taṇḍu­la-kaṇa), that though (api) sep­a­rate [from the grain itself] (bhin­nam), it seems to be not sep­a­rat­ed [from it] –lit. with absence of sep­a­ra­tion– (abhidā). But (tu) it –the group of six Sheaths– (tád) attains (bha­jate) extreme puri­ty (viśud­dhim) through the Yoga or Union (yoge­na) ori­ent­ed (aun­mukhya) toward the Śiva’s path (śiva-mār­ga) ||18||

सुखदुःखमोहमात्रं निश्चयसङ्कल्पनाभिमानाच्च ।
प्रकृतिरथान्तःकरणं बुद्धिमनोऽहङ्कृति क्रमशः ॥१९॥

Sukhaduḥkhamo­hamā­traṁ niś­cayasaṅkalpanāb­himānāc­ca |
Prakṛti­rathān­taḥkaraṇaṁ buddhimano’haṅkṛti kra­maśaḥ ||19||

Состоящая только из (mātram) удовольствия (sukha), страдания (duḥkha) [и] заблуждения (moha), [выражающихся в] уверенности, решительности и самомнении (niś­caya-saṅkalpana-abhimānāt), природа (prakṛtiḥ) затем (atha), [порождает] внутренний орган (antaḥkaraṇam), состоящий из интеллекта, ума и эго (bud­dhi-man­as-ahaṅkṛti) соответственно (kra­maśaḥ). ||19||

Prakṛti (prakṛtiḥ) con­sists of only (mātram) plea­sure (sukha), pain (duḥkha) [and] delu­sion (moha). And (ca) then (atha), [from this Prakṛti her­self,] the inner [psy­chic] organ (antaḥkaraṇam) com­pris­ing Bud­dhi –intel­lect–, Man­as –mind– and Ahaṅkāra –ego– (bud­dhi-man­as-ahaṅkṛti) [emerges] from def­i­nite cog­ni­tion –lit. fixed opin­ion–, the act of think­ing –lit. voli­tion– and the state of “mine” –lit. an erro­neous con­cep­tion regard­ing one’s own Self– (niś­caya-saṅkalpana-abhimānāt), in suc­ces­sion –i.e. respec­tive­ly– (kra­maśaḥ) ||19||

श्रोत्रं त्वगक्षि रसना घ्राणं बुद्धीन्द्रियाणि शब्दादौ ।
वाक्पाणिपादपायूपस्थं कर्मेन्द्रियाणि पुनः ॥२०॥

Śro­traṁ tva­gakṣi rasanā ghrāṇaṁ bud­dhīn­driyāṇi śab­dā­dau |
Vākpāṇipā­dapāyū­pasthaṁ kar­men­driyāṇi punaḥ ||20||

Силы слуха (śro­tram), осязания (tvak), видения (akṣi), вкуса (rasanā) [и] обоняния (ghrāṇam) [есть пять] органов восприятия (bud­dhi-indriyāṇi) звука и т.д. (śab­da-ādau). Наряду с этим (punar) силы речи (vāk), манипуляции (pāṇi), передвижения (pāda), выделения (pāyu) [и] воспроизведения (upastham) [составляют пять] органов действия (kar­ma-indriyāṇi). ||20||

The pow­er of hear­ing (śro­tram), the pow­er of feel­ing by touch (tvak), the pow­er of see­ing (akṣi), the pow­er of tast­ing (rasanā) [and] the pow­er of smelling (ghrāṇam) [are the five] Pow­ers of Per­cep­tion (bud­dhi-indriyāṇi) with respect to Sound[-as-such], etc. (śab­da-ādau). Besides (punar), the pow­er of speak­ing (vāk), the pow­er of han­dling (pāṇi), the pow­er of loco­mo­tion (pāda), the pow­er of excret­ing (pāyu) [and] the pow­er of sex­u­al activ­i­ty and rest­ful­ness (upastham) [con­sti­tute the five] Pow­ers of Action (kar­ma-indriyāṇi) ||20||

एषां ग्राह्यो विषयः सूक्ष्मः प्रविभागवर्जितो यः स्यात् ।
तन्मात्रपञ्चकं तत् शब्दः स्पर्शो महो रसो गन्धः ॥२१॥

Eṣāṁ grāhyo viṣayaḥ sūkṣ­maḥ prav­ib­hā­gavar­ji­to yaḥ syāt |
Tan­mā­tra­pañ­cakaṁ tat śab­daḥ sparśo maho raso gand­haḥ ||21||

Их (eṣām) сферы активности (viṣayaḥ) есть (syāt) тонкие (sūkṣ­maḥ) объекты (grāhyaḥ) которые (yaḥ) лишены (var­ji­taḥ) какого-либо разделения (prav­ib­hā­ga). Это (tad) пятёрка (pañ­cakam) тонких элементов (tad-mātra): звук (śab­daḥ), касание (sparśaḥ), свет (mahaḥ), вкус (rasaḥ) [и] запах (gand­haḥ). ||21||

The sphere of activ­i­ty (viṣayaḥ) [or] object (grāhyaḥ) of these [Bud­dhīn­driya-s and Kar­men­driya-s] (eṣām) is (syāt) [one] that (yaḥ) [is] sub­tle (sūkṣ­maḥ) [and] devoid of (var­ji­taḥ) dis­tinc­tion or dif­fer­ence (prav­ib­hā­ga). That (tad) [is] the group of five (pañ­cakam) Tan­mā­tra-s or Sub­tle Ele­ments (tad-mātra): Sound-as-such (śab­daḥ), Touch-as-such (sparśaḥ), Form or Col­or-as-such –lit. light, lus­ter– (mahaḥ), Fla­vor-as-such (rasaḥ) [and] Odor-as-such (gand­haḥ) ||21||

एतत्संसर्गवशात्स्थूलो विषयस्तु भूतपञ्चकताम् ।
अभ्येति नभः पवनस्तेजः सलिलं च पृथ्वी च ॥२२॥

Etat­saṁsar­gavaśāt­sthū­lo viṣayas­tu bhū­ta­pañ­cakatām |
Abhyeti nab­haḥ pavanaste­jaḥ salilaṁ ca pṛthvī ca ||22||

[Образованные] путём (vaśāt) их (etad) смешения (saṁsar­ga) физические (sthūlaḥ) объекты (viṣayaḥ) состоят из пятёрки (pañ­cakatām abhyeti) грубых элементов: (bhū­ta) пространство (nab­haḥ), воздух (pavanaḥ), огонь (tejas), вода (salil­am) и (ca) земля (pṛthvī). ||22||

By means of (vaśāt) the mix­ture (saṁsar­ga) of these [Tan­mā­tra-s or Sub­tle Ele­ments] (etad), the gross (sthūlaḥ) object or sphere of activ­i­ty [of a lim­it­ed indi­vid­ual endowed with ego] (viṣayaḥ) becomes a group of five (pañ­cakatām abhyeti)ele­ments (bhū­ta) [called:] Ether or Space (nab­haḥ), Air (pavanaḥ), Fire (tejas), Water (salil­am) and (ca) Earth (pṛthvī) ||22||

तुष इव तण्डुलकणिकामावृणुते प्रकृतिपूर्वकः सर्गः ।
पृथ्वीपर्यन्तोऽयं चैतन्यं देहभावेन ॥२३॥

Tuṣa iva taṇḍu­lakaṇikāmāvṛṇute prakṛtipūr­vakaḥ sar­gaḥ |
Pṛthvīparyanto’yaṁ cai­tanyaṁ dehab­hāve­na ||23||

Как (iva) шелуха (tuṣaḥ) покрывает (āvṛṇute) зерно риса (taṇḍu­la-kaṇikām), так (ayam) проявление (sar­gaḥ) начинающееся с Пракрити (prakṛti-pūr­vakaḥ) [и] заканчивающееся (paryan­taḥ) землёй (pṛthvī) наделяет (bhāve­na) Абсолютное Сознание (cai­tanyam) телом (deha). ||23||

This (ayam) Prakṛti-relat­ed (prakṛti-pūr­vakaḥ) emis­sion [of tatt­va-s or
cat­e­gories] (sar­gaḥ) that ends in (paryan­taḥ)Pṛthvī –also known as
Pṛthivī or Earth, the last tatt­va– (pṛthvī) cov­ers (āvṛṇute) Cai­tanya
–Con­scious­ness endowed with Absolute Free­dom– (cai­tanyam) with the
state (bhāve­na) of deha or phys­i­cal body (deha) in the same way
as (iva)the hull or husk (tuṣaḥ) [cov­ers] a lit­tle
rice-grain (taṇḍu­la-kaṇikām) ||23||

परमावरणं मल इह सूक्ष्मं मायादि कञ्चुकं स्थूलम् ।
बाह्यं विग्रहरूपं कोशत्रयवेष्टितो ह्यात्मा ॥२४॥

Paramā­varaṇaṁ mala iha sūkṣ­maṁ māyā­di kañcukaṁ sthūlam |
Bāhyaṁ vigra­harū­paṁ kośa­trayaveṣṭi­to hyāt­mā ||24||

Первичное загрязнение (malaḥ) [есть] тончайшая (param) оболочка [сознания] (āvaraṇam). Тонкая [оболочка] (sūkṣ­mam) [образована] Майей и прочими (māyā-ādi) канчуками (kañcukam). Грубая (sthūlam) [оболочка] — внешняя (bāhyam) телесная форма (vigra­ha-rūpam). Таковы (iha) три (traya) покрова (kośa), полностью (hi) окутывающие (veṣṭi­taḥ) истинное «Я» (ātmā). ||24||

The Self (ātmā) [is] here (iha) cer­tain­ly (hi) enveloped (veṣṭi­taḥ) by three (traya) cov­er­ings (kośa): [1] The impu­ri­ty (malaḥ) that is the supreme (param) Veil (āvaraṇam), [2] the sub­tle (sūkṣ­mam) Sheath (kañcukam) com­posed of Māyā, etc. (māyā-ādi) [and] [3] the gross (sthūlam) [and] exter­nal (bāhyam) bod­i­ly form (vigra­ha-rūpam) ||24||

अज्ञानतिमिरयोगादेकमपि स्वं स्वभावमात्मानम् ।
ग्राह्यग्राहकनानावैचित्र्येणावबुध्येत ॥२५॥

Ajñā­na­timi­rayo­gādekamapi svaṁ svab­hā­vamāt­mā­nam |
Grāhya­grāhakanānā­vaic­it­ryeṇāv­abud­hyeta ||25||

[Это «Я»] хоть и (api) единое (ekam), погружаясь (yogāt) во тьму (timi­ra) неведения (ajñā­na), воспринимает (avabud­hyeta) истинную природу (sva-bhā­vam) своей (svam) души (ātmā­nam) как разнообразное множество (nānā-vaic­it­ryeṇa) субъектов (grāha­ka) [и] объектов (grāhya). ||25||

[This Self,] though (api) one (ekam), on account of [His] con­tact (yogāt) with the dark­ness (timi­ra) of igno­rance (ajñā­na), knows or per­ceive (avabud­hyeta) Him­self (ātmā­nam) —His own (svam) essen­tial nature (sva-bhā­vam)— as the mul­ti­ple vari­ety (nānā-vaic­it­ryeṇa) of sub­jects (grāha­ka) [and] objects (grāhya) ||25 ||

रसफाणितशर्करिकागुडखण्डाद्या यथेक्षुरस एव ।
तद्वदवस्थाभेदाः सर्वे परमात्मनः शम्भोः ॥२६॥

Ras­aphāṇi­taśarkarikāguḍakhaṇḍādyā yathekṣurasa eva |
Tad­va­davasthāb­hedāḥ sarve paramāt­manaḥ śamb­hoḥ ||26||

Ровно как (yathā) сладкий сок (rasa), сахар-сырец (phāṇi­ta), очищенный сахар (śarkarikā), патока (guḍa), карамель (khaṇḍa) и прочие (ādyāḥ) [суть] лишь (eva) сок (rasa) сахарного тростника (ikṣu), также и (tad­vad) все (sarve) различные состояния (bhedāḥ) состояния (avasthā) Высшего «Я» (para­ma-ātmanaḥ) — [суть] Шамбху (śamb­hoḥ). ||26||

Just as (yathā) juice of the sug­ar-cane (rasa), jag­gery (phāṇi­ta), refined sug­ar (śarkarikā), molasses (guḍa), can­died sug­ar (khaṇḍa), etc. (ādyāḥ) [are] only (eva) [the very] juice (rasa) of the sug­ar-cane (ikṣu), in the same way (tad­vad), all (sarve) the vari­eties (bhedāḥ) of states (avasthā) [are] of Śamb­hu (śamb­hoḥ), the Supreme Self (para­ma-ātmanaḥ) ||26||

विज्ञानान्तर्यामिप्राणविराड्देहजातिपिण्डान्ताः ।
व्यवहारमात्रमेतत् परमार्थेन तु न सन्त्येव ॥२७॥

Vijñānān­taryāmiprāṇavirāḍde­ha­jātip­iṇḍān­tāḥ |
Vyavahāramā­tram­etat paramārthena tu na san­tye­va ||27||

Ограниченные суждения (antāḥ) [вроде] “поток одномоментного сознания” (vijñā­na), “внутренний правитель” (antar-yāmi), “жизненная энергия” (prāṇa), “космическое тело” (virāṭ-deha), “универсалии” (jāti) [и] “индивиды” (piṇḍa) — это (etad) лишь (mātram) условности (vyavahāra) при этом (tu) в действительности (para­ma-arthena) не (na) существующие (san­ti) вовсе (eva). ||27||

Def­i­nite ascer­tain­ments (antāḥ) [such as:] “Con­scious­ness as a stream” (vijñā­na), “the Indweller” (antar-yāmi), “the vital ener­gy” (prāṇa), “the One whose Body is the macro­cosm” (virāṭ-deha), “the Uni­ver­sal” (jāti) [and] “the Indi­vid­u­als” (piṇḍa)… this (etad) [is] only (mātram) empir­i­cal dis­course –a mere con­ven­tion­al­i­ty– (vyavahāra)… nonethe­less (tu), [all those things] do not (na) real­ly (para­ma-arthena) exist (san­ti) at all (eva)! ||27||

रज्ज्वां नास्ति भुजङ्गस्त्रासं कुरुते च मृत्युपर्यन्तम् ।
भ्रान्तेर्महती शक्तिर्न विवेक्तुं शक्यते नाम ॥२८॥

Rajjvāṁ nāsti bhu­jaṅ­gas­trāsaṁ kurute ca mṛtyu­paryan­tam |
Bhrān­ter­ma­hatī śak­tir­na vivek­tuṁ śaky­ate nāma ||28||

Верёвка (rajjvām), не (na) являющаяся (asti) змеёй (bhu­jaṅ­gaḥ), может напугать (trāsam kurute) хоть (ca) вплоть до смертельного исхода (mṛtyu-paryan­tam). Великая (mahatī) сила (śak­tiḥ) заблуждения (bhrān­teḥ) воистину (nāma) необъяснима (na vivek­tum śaky­ate)! ||28||

A snake (bhu­jaṅ­gaḥ) does not (na) exist (asti) in a rope (rajjvām), yet (ca) it –the rope being mis­tak­en for a snake– ter­ri­fies (trāsam kurute) to death (mṛtyu-paryan­tam). The great (mahatī) pow­er (śak­tiḥ) of con­fu­sion (bhrān­teḥ) can­not be dis­cerned (na vivek­tum śaky­ate) indeed (nāma)! ||28 ||

तद्वद्धर्माधर्मस्वर्निरयोत्पत्तिमरणसुखदुःखम् ।
वर्णाश्रमादि चात्मन्यसदपि विभ्रमबलाद्भवति ॥२९॥

Tad­vad­dhar­mād­har­mas­varni­ray­ot­pat­ti­maraṇa­sukhaduḥkham |
Varṇāśramā­di cāt­manyasadapi vibhram­a­balādb­ha­vati ||29||

Так же и (tad­vat), благочестие (dhar­ma) [и] грех (adhar­ma), рай (svar) [и] ад (niraya), рождение (utpat­ti) [и] смерть (maraṇa), удовольствие (sukham) [и] страдание (duḥkham), а также (ca) касты (varṇa), стадии жизни (āśra­ma) и прочее (ādi), хотя и (api) не существующие (asat) для Высшего «Я» (ātmani), проявляются (bha­vati) силой (balāt) заблуждения (vibhra­ma). ||29||

Like­wise (tad­vat), [the group com­posed of] what is to be done (dhar­ma), what is not to be done (adhar­ma), heav­en (svar), hell (niraya), birth (utpat­ti), death (maraṇa), plea­sure (sukham), pain (duḥkham), togeth­er with (ca) castes (varṇa), stages of life (āśra­ma), etc. (ādi), though (api) non-exis­tent (asat) in the Self (ātmani), aris­es (bha­vati) in virtue of (balāt) con­fu­sion (vibhra­ma) ||29||

एतत्तदन्धकारं यद्भावेषु प्रकाशमानतया ।
आत्मानतिरिक्तेष्वपि भवत्यनात्माभिमानोऽयम् ॥३०॥

Etat­tadand­hakāraṁ yadb­hāveṣu prakāśamā­natayā |
Ātmā­natirik­teṣ­va­pi bhavatyanātmābhimāno’yam ||30||

Это та (etad tad) тьма (and­hakāram), которая (yad) даже (api) в светоносных (prakāśamā­natayā) существах (bhāveṣu) неотделимых (anatirik­teṣu) [от] Высшего «Я» (ātma), становится (bha­vati) этой (ayam) ошибочной концепцией (abhimā­naḥ) о “не-Я” (an-ātma). ||30||

This very (etad tad) dark­ness (and­hakāram) which (yad) appears (prakāśamā­natayā) in the pos­i­tive enti­ties –sub­jects and objects– (bhāveṣu) becomes (bha­vati) this (ayam) erro­neous con­cep­tion (abhimā­naḥ) about the not-Self (an-ātma)even (api) in [such pos­i­tive enti­ties] that are not dif­fer­ent from (anatirik­teṣu) the Self (ātma) ||30||

तिमिरादपि तिमिरमिदं गण्डस्योपरि महानयं स्फोटः ।
यदनात्मन्यपि देहप्राणादावात्ममानित्वम् ॥३१॥

Timirā­dapi timi­rami­daṁ gaṇḍasy­opari mahā­nayaṁ spho­ṭaḥ |
Yadanāt­manyapi dehaprāṇādāvāt­mamānit­vam ||31||

Даже (api) во тьме (timirāt) это (idam) тьма (timi­ram), [как] большая неудача (mahā-anayam) [иметь] ожог (spho­ṭaḥ) на (upari) нарыве (gaṇḍasya), когда (yad) это “не-Я” (an-ātmani api) т.е. тело, жизненную энергию и прочее (deha-prāṇa-ādau) принимают за (mānit­vam) «Я» (ātma). ||31||

This (idam) dark­ness (timi­ram) [aris­ing] even (api) from dark­ness (timirāt), which (yad) [con­sists in] think­ing (mānit­vam) that the not-Self (an-ātmani api) —e.g. body, vital ener­gy, etc. (deha-prāṇa-ādau)— is the Self (ātma), [may be com­pared to] the great mis­for­tune (mahā-anayam) [of hav­ing] a blis­ter (spho­ṭaḥ) on (upari) a boil (gaṇḍasya) ||31||

देहप्राणविमर्शनधीज्ञाननभःप्रपञ्चयोगेन ।
आत्मानं वेष्टयते चित्रं जालेन जालकार इव ॥३२॥

Dehaprāṇav­i­marśanad­hījñā­nan­ab­haḥpra­pañ­cayo­ge­na |
Ātmā­naṁ veṣṭay­ate cit­raṁ jāle­na jālakāra iva ||32||

Отождествляясь (vimarśana) [с] физическим телом (deha) [и] жизненной энергией (prāṇa) с помощью (yoge­na) интеллектуальных концепций (dhī-jñā­na) и расширения (pra­pañ­ca) окружающего пространства (nab­has), Высшее «Я» (ātmā­nam) удивительным образом (cit­ram) окутывает себя (veṣṭay­ate) как (iva) паук (jālakāraḥ) паутиной (jāle­na). ||32||

By means of (yoge­na) the act of con­sid­er­ing [that he is] (vimarśana) phys­i­cal body (deha) [and] vital ener­gy (prāṇa),[by] the intel­lec­tu­al knowl­edge (dhī-jñā­na) [and through] the expan­sion (pra­pañ­ca) of the ethers (nab­has), [the lim­it­ed indi­vid­ual] wraps him­self up (ātmā­nam veṣṭay­ate) aston­ish­ing­ly (cit­ram) like (iva) a spi­der (jālakāraḥ) with [its] web (jāle­na) ||32||

स्वज्ञानविभवभासनयोगेनोद्वेष्टयेन्निजात्मानम् ।
इति बन्धमोक्षचित्रां क्रीडां प्रतनोति परमशिवः ॥३३॥

Sva­jñā­nav­ib­hav­ab­hāsanayo­gen­od­veṣṭayen­ni­jāt­mā­nam |
Iti band­hamokṣac­itrāṁ krīḍāṁ pratan­oti para­maśi­vaḥ ||33||

Высший Шива (para­ma-śivaḥ) с помощью (yoge­na) проявления (bhāsana) сияния (vib­ha­va) самоосознания (sva-jñā­na) расплетает (udveṣṭayet) сам себя (nija-ātmā­nam), таким образом (iti) осуществляя (pratan­oti) игру (krīḍām) иллюзорного (cit­rām) связывания и освобождения (band­ha-mokṣa). ||33||

The Supreme Śiva (para­ma-śivaḥ) untwists (udveṣṭayet) Him­self (nija-ātmā­nam) by con­stant con­cen­tra­tion (yoge­na) on the splen­dorous man­i­fes­ta­tion (bhāsana) of the Glo­ry (vib­ha­va) of Knowl­edge (jñā­na) of the Self (sva). In this way (iti), He dis­plays (pratan­oti) the won­der­ful (cit­rām) Play (krīḍām) of bondage and lib­er­a­tion (band­ha-mokṣa) [by twist­ing and untwist­ing Him­self] ||33||

सृष्टिस्थितिसंहारा जाग्रत्स्वप्नौ सुषुप्तमिति तस्मिन् ।
भान्ति तुरीये धामनि तथापि तैर्नावृतं भाति ॥३४॥

Sṛṣṭisthi­ti­saṁhārā jāgratsvap­nau suṣup­tami­ti tas­min |
Bhān­ti turīye dhā­mani tathāpi tairnāvṛ­taṁ bhāti ||34||

Сотворение, поддержание и растворение (sṛṣṭi-sthi­ti-saṁhārāḥ) — суть (iti) бодрствование, сон (jāgrat-svap­nau) и глубокий сон (suṣup­tam), сияют (bhān­ti) в том (tas­min) Четвертом состоянии (turīye dhā­mani), которое (tathā) сияет (bhāti) всё же (api) не (na) сокрытое (āvṛ­tam) ими (taiḥ). ||34||

Man­i­fes­ta­tion, main­te­nance and dis­so­lu­tion [of the uni­verse] (sṛṣṭi-sthi­ti-saṁhārāḥ) [as well as] wak­ing and dream­ing (jāgrat-svap­nau) [togeth­er with] deep sleep (suṣup­tam iti) exist (bhān­ti) in Him (tas­min) in the Fourth State (turīye dhā­mani), [but] even so (tathā api) He is not (na… bhāti) cov­ered (āvṛ­tam) by them (taiḥ) ||34||

जाग्रद्विश्वं भेदात्स्वप्नस्तेजः प्रकाशमाहात्म्यात् ।
प्राज्ञः सुप्तावस्था ज्ञानघनत्वात्ततः परं तुर्यम् ॥३५॥

Jāgrad­viś­vaṁ bhedātsvap­naste­jaḥ prakāśamāhāt­myāt |
Prājñaḥ sup­tā­vasthā jñā­naghanatvāt­tataḥ paraṁ turyam ||35||

Бодрствование (jāgrat) — полное различий (bhedāt) Бытие (viś­vam), сон со сновидениями (svap­naḥ) — сияние (tejas) величественного (māhāt­myāt) света (prakāśa), состояние (avasthā) глубокого сна (sup­ta) — мудрость (prājñaḥ) сжатого (ghanatvāt) знания (jñā­na), четвертое состояние (turyam) — превосходит (param) все остальные (tatas). ||35||

Wake­ful­ness (jāgrat) [is called] “viś­va” –lit. uni­verse– (viś­vam) due to dif­fer­en­ti­a­tion (bhedāt); dream­ing (svap­naḥ) [is known as both] “tejas” –lit. light– [and “tai­jasa” –lit. con­sist­ing of light–] (tejas) because of the exalt­ed posi­tion (māhāt­myāt) of light (prakāśa)* (here)*; the state (avasthā) of deep sleep (sup­ta) [is des­ig­nat­ed] “prājña” –lit. intel­li­gent– (prājñaḥ) on account of how mas­sive (ghanatvāt) knowl­edge (jñā­na) [is dur­ing this state. Final­ly,] “Turya” or the Fourth One (turyam) [is] anoth­er (param) than that one –it is even beyond deep sleep– (tatas) [also] on account of the mas­sive state (ghanatvāt) of Knowl­edge (jñā­na) [present in this state] ||35||

जलधरधूमरजोभिर्मलिनीक्रियते यथा न गगनतलम् ।
तद्वन्मायाविकृतिभिरपरामृष्टः परः पुरुषः ॥३६॥

Jal­ad­harad­hū­mara­job­hir­ma­l­inīkriy­ate yathā na gagana­ta­lam |
Tad­van­māyāvikṛtib­hi­ra­parāmṛṣṭaḥ paraḥ puruṣaḥ ||36||

Как (yathā) облака, дым или пыль (jal­ad­hara-dhū­ma-rajob­hiḥ) не (na) пятнают (mal­inī-kriy­ate) небосвод (gagana-talam), точно также (tad­vat) порождения (vikṛtib­hiḥ) Майи (māyā) не затрагивают (aparāmṛṣṭaḥ) Высшую (paraḥ) Личность (puruṣaḥ). ||36||

Just as (yathā) the vault of the sky (gagana-talam) [is] not (na) stained (mal­inī-kriy­ate) by clouds, smoke or dust (jal­ad­hara-dhū­ma-rajob­hiḥ), in the same way (tad­vat) the Supreme (paraḥ) Per­son (puruṣaḥ) is not touched (aparāmṛṣṭaḥ) by the mod­i­fi­ca­tions (vikṛtib­hiḥ) of Māyā (māyā) ||36||

एकस्मिन्घटगगने रजसा व्याप्ते भवन्ति नान्यानि ।
मलिनानि तद्वदेते जीवाः सुखदुःखभेदजुषः ॥३७॥

Ekas­ming­haṭa­ga­gane rajasā vyāpte bha­van­ti nānyāni |
Mal­ināni tad­vadete jīvāḥ sukhaduḥkhab­heda­juṣaḥ ||37||

Несмотря на то, что пространство одного горшка заполнено (ekas­min ghaṭa-gagane… vyāpte) пылью (rajasā), остальные горшки (anyāni) не становятся (bha­van­ti na) грязными (mal­ināni). Точно также (tad­vat) эти (ete) обусловленные души (jīvāḥ) различно (bhe­da) переживают (juṣaḥ) удовольствие (sukha) [и] страдание (duḥkha). ||37||

Although the space in one pot is full (ekas­min ghaṭa-gagane… vyāpte) of dust (rajasā), the oth­er [spaces in oth­er pots] (anyāni) are not (bha­van­ti na) dirty (mal­ināni). The same thing hap­pens –lit. like­wise– (tad­vat) [in the case of] these (ete) con­di­tioned beings (jīvāḥ) who fre­quent (juṣaḥ) the dual­i­ty (bhe­da) of plea­sure (sukha) [and] pain (duḥkha) ||37||

शान्ते शान्त इवायं हृष्टे हृष्टो विमोहवति मूढः ।
तत्त्वगणे सति भगवान्न पुनः परमार्थतः स तथा ॥३८॥

Śānte śān­ta ivāyaṁ hṛṣṭe hṛṣṭo vimo­ha­vati mūḍhaḥ |
Tattva­gaṇe sati bha­gavān­na punaḥ paramārthataḥ sa tathā ||38||

Пребывая в гуще сущностей (tatt­va-gaṇe sati) Он (ayam) кажется (iva) спокойным (śān­taḥ) в спокойствии (śānte), взволнованным (hṛṣṭaḥ) в волнении (hṛṣṭe), невежественным (mūḍhaḥ) в растерянности (vimo­ha­vati), в то время как (punar), воистину (para­ma-arthatas) Бог (bha­gavān saḥ) не (na) таков (tathā). ||38||

When the group of tatt­va-s or prin­ci­ples –i.e. the group of indriya-s or pow­ers of perception/action– is (tatt­va-gaṇe sati) calm (śānte) He (ayam) [is] calm (śān­taḥ), as it were (iva), when it is glad (hṛṣṭe) [He is] glad (hṛṣṭaḥ), when it is bewil­dered (vimo­ha­vati) [He is] bewil­dered (mūḍhaḥ). Nonethe­less (punar), the For­tu­nate One (bha­gavān saḥ) [is] not (na) so (tathā) real­ly (para­ma-arthatas) ||38||

यदनात्मन्यपि तद्रूपावभासनं तत्पुरा निराकृत्य ।
आत्मन्यनात्मरूपां भ्रान्तिं विदलयति परमात्मा ॥३९॥

Yadanāt­manyapi tadrūpāv­ab­hāsanaṁ tat­purā nirākṛtya |
Ātmanyanāt­marūpāṁ bhrān­tiṁ vidalay­ati paramāt­mā ||39||

Прежде всего устранив (purā nirākṛtya) то (yad… tad) представление (avab­hāsanam) о “не-Я” (anāt­mani) как (api) о его (tad) истинной природе (rūpa), Высшее «Я» (para­ma-ātmā) отсекает (vidalay­ati) заблуждение (bhrān­tim) принятия (rūpām) “не-Я” (anāt­ma) за «Я» (ātmani). ||39||

Hav­ing first­ly removed (purā nirākṛtya) that which (yad… tad) [is con­sti­tut­ed by] the man­i­fes­ta­tion (avab­hāsanam) of the not-Self (anāt­mani api) as being His (tad) nature (rūpa), the Supreme Self (para­ma-ātmā) com­plete­ly shat­ters (vidalay­ati) the con­fu­sion (bhrān­tim) that con­sists in (rūpām) [con­sid­er­ing] the Self (ātmani) as the not-Self (anāt­ma) ||39||

इत्थं विभ्रमयुगलकसमूलविच्छेदने कृतार्थस्य ।
कर्तव्यान्तरकलना न जातु परयोगिनो भवति ॥४०॥

Itthaṁ vibhra­mayu­galakasamūlav­icchedane kṛtārthasya |
Kar­tavyān­tarakalanā na jātu parayo­gi­no bha­vati ||40||

Таким образом (ittham), в результате полного удаления (samūla-vicchedane) обоих (yugala­ka) заблуждений (vibhra­ma), для достигшего цели (kṛta-arthasya) совершенного йогина (para-yogi­naḥ), больше не остаётся (na jātu… bha­vati) побуждений (kalanā) к (antara) деятельности (kar­tavya). ||40||

In this way (ittham), on the com­plete removal (samūla-vicchedane) of the pair (yugala­ka) of con­fu­sions (vibhra­ma), there is nev­er (na jātu… bha­vati) men­tal activ­i­ty (kalanā) with ref­er­ence to anoth­er (antara) task to be done (kar­tavya) in the case of the Supreme Yogī (para-yogi­naḥ) who has attained the Goal (kṛta-arthasya) ||40||

पृथिवी प्रकृतिर्माया त्रितयमिदं वेद्यरूपतापतितम् ।
अद्वैतभावनबलाद्भवति हि सन्मात्रपरिशेषम् ॥४१॥

Pṛthivī prakṛtir­māyā tri­tayami­daṁ ved­yarū­patā­pati­tam |
Advaitab­hā­van­a­balādb­ha­vati hi san­mā­tra­pariśeṣam ||41||

Земля (pṛthivī), Природа (prakṛtiḥ) [и] Майя (māyā) — эта (idam) триада (tri­tayam) пребывающая (pati­tam) в форме (rūpatā) познаваемого (vedya), силой (balāt) недвойственного (advai­ta)познания (bhā­vana) сводится (bha­vati) в результате (par­iśeṣam) только к (hi) единственному (mātra) Бытию (sat). ||41||

Pṛthivī (pṛthivī), Prakṛti (prakṛtiḥ) [and] Māyā (māyā)… this (idam) tri­ad [of eggs] (tri­tayam) that was in (pati­tam) the form (rūpatā) of know­ables –objects– (vedya), by force of (balāt) the con­tem­pla­tion (bhā­vana) on the Non-dual One –Lord Śiva– (advai­ta), becomes (bha­vati) as a result (hi) a rem­nant (par­iśeṣam) that is only (mātra) Being (sat) ||41||

रशनाकुण्डलकटकं भेदत्यागेन दृश्यते यथा हेम ।
तद्वद्भेदत्यागे सन्मात्रं सर्वमाभाति ॥४२॥

Raśanākuṇḍalakaṭakaṁ bhe­datyā­ge­na dṛśy­ate yathā hema |
Tad­vadb­he­datyāge san­mā­traṁ sar­vamāb­hāti ||42||

Пояс (raśanā), серьга (kuṇḍala), браслет (kaṭakam) при устранении двойственности (bhe­da-tyā­ge­na) видятся (dṛśy­ate) как одно только (yathā) золото (hema). Такое (tad­vat) устранение двойственности (bhe­da-tyāge) проявляет (ābhāti) всё (sar­vam) как единственное (mātram) Бытие (sat). ||42||

A gir­dle (raśanā), an ear­ring (kuṇḍala), a bracelet (kaṭakam)… by aban­don­ing dual­i­ty [with respect to that group of objects made of gold] (bhe­da-tyā­ge­na), [it] is seen (dṛśy­ate) [only] as (yathā) gold (hema). Like­wise (tad­vat), when dual­i­ty is aban­doned [regard­ing the uni­verse] (bhe­da-tyāge), all (sar­vam) appears (ābhāti) only (mātram) as Being (sat) ||42||

तद्ब्रह्म परं शुद्धं शान्तमभेदात्मकं समं सकलम् ।
अमृतं सत्यं शक्तौ विश्राम्यति भास्वरूपायाम् ॥४३॥

Tad­brah­ma paraṁ śud­dhaṁ śān­tam­ab­hedāt­makaṁ samaṁ sakalam |
Amṛ­taṁ satyaṁ śak­tau viśrāmy­ati bhās­varūpāyām ||43||

Тот (tad) Брахман (brah­ma), Высший (param), Чистый (śud­dham), Безмятежный (śān­tam), Неделимый (abhe­da-ātmakam), Однородный (samam), Полный (sakalam), Бессмертный (amṛ­tam), Истинный (satyam) покоится в (viśrāmy­ati) Шакти (śak­tau), своей (sva) лучезарной (bhā) природе (rūpāyām). ||43||

That (tad) Brah­ma (brah­ma) [who is] Supreme (param), Pure (śud­dham), Calm (śān­tam), Non-dual (abhe­da-ātmakam), Homo­ge­neous (samam), Com­plete (sakalam), Immor­tal (amṛ­tam) [and] Real (satyam) rests (viśrāmy­ati) on Śak­ti or Pow­er (śak­tau) whose nature (sva-rūpāyām) is Bright­ness (bhā) ||43||

इष्यत इति वेद्यत इति सम्पाद्यत इति च भास्वरूपेण ।
अपरामृष्टं यदपि तु नभःप्रसूनत्वमभ्येति ॥४४॥

Iṣy­a­ta iti vedy­a­ta iti sam­pādy­a­ta iti ca bhās­varūpeṇa |
Aparāmṛṣṭaṁ yadapi tu nab­haḥprasū­nat­vam­ab­hyeti ||44||

[Такие идеи,] как (yad) “Это желаемо (iṣy­ate iti)”, “это известно (vedy­ate iti)” и (ca) “это воплощено” (sam­pādy­ate iti) не соприкасающиеся (aparāmṛṣṭam) с этой лучезарной (bhā) собственной природой (sva-rūpeṇa) подобны (abhyeti) лишь (api tu) цветку (prasū­nat­vam) [, растущему] в небесах (nab­has). ||44||

How­ev­er (api tu), that which (yad) is not touched (aparāmṛṣṭam) by [Bod­ha or Con­scious­ness] whose nature (sva-rūpeṇa) [is] Bright­ness (bhā) [in the form of] “it is wished (iṣy­ate iti)”, “it is known (vedy­ate iti)” and (ca) “it is car­ried out” (sam­pādy­ate iti) falls into (abhyeti) [the cat­e­go­ry of] being a flower (prasū­nat­vam) in the sky (nab­has) –i.e. it does not exist at all– ||44||

शक्तित्रिशूलपरिगमयोगेन समस्तमपि परमेशे ।
शिवनामनि परमार्थे विसृज्यते देवदेवेन ॥४५॥

Śak­titriśūla­pariga­mayo­ge­na samas­tamapi para­meśe |
Śivanā­mani paramārthe visṛjy­ate devade­ve­na ||45||

С помощью (yoge­na) применения (pariga­ma) трезубца (triśūla) Шакти (śak­ti) Бог (deve­na) богов (deva) проецирует (visṛjy­ate) всё бытие (samas­tam api) в Высшего Владыку (para­ma-īśe), зовущуюся (nāmani) Шива (śiva) Высшую Истину (para­ma-arthe). ||45||

The Whole –the third Brah­ma– (samas­tam api) is emit­ted (visṛjy­ate) by the God (deve­na) of gods (deva) into the Supreme Lord (para­ma-īśe) called (nāmani) Śiva (śiva) who is the High­est Real­i­ty (para­ma-arthe) through (yoge­na) its attain­ing –on the part of the third Brah­ma– (pariga­ma) the tri­dent (triśūla) of pow­ers (śak­ti) –Will, Knowl­edge and Action– ||45||

पुनरपि च पञ्चशक्तिप्रसरणक्रमेण बहिरपि तत् ।
अण्डत्रयं विचित्रं सृष्टं बहिरात्मलाभेन ॥४६॥

Punara­pi ca pañ­caśak­tiprasaraṇakrameṇa bahi­rapi tat |
Aṇḍa­trayaṁ vic­i­traṁ sṛṣṭaṁ bahirāt­malāb­hena ||46||

И (ca) снова (punar api) путём (krameṇa) распространения (prasaraṇa) во вне (bahis api) пяти (pañ­ca) Божественных сил (śak­ti) для внешнего (bahis) восприятия (lāb­hena) Себя (ātma) [Он] проявляет (sṛṣṭam) ту (tad) изумительную (vic­itram) троицу (trayam) оболочек (aṇḍa). ||46||

And (ca) even again (punar api) that (tad) won­der­ful and var­ie­gat­ed (vic­itram) tri­ad (trayam) of eggs (aṇḍa) [is]emitted (sṛṣṭam) [by the Supreme Śiva] out­side (bahis api) through the method (krameṇa) of expand­ing (prasaraṇa) [His] five (pañ­ca) pow­ers (śak­ti) for the pur­pose of per­ceiv­ing (lāb­hena) Him­self (ātma) exter­nal­ly (bahis) ||46||

इति शक्तिचक्रयन्त्रं क्रीडायोगेन वाहयन्देवः ।
अहमेव शुद्धरूपः शक्तिमहाचक्रनायकपदस्थः ॥४७॥

Iti śak­ti­cakrayantraṁ krīḍāyo­ge­na vāhayan­de­vaḥ |
Ahame­va śud­dharū­paḥ śak­timahā­cakranāyaka­padasthaḥ ||47||

Так (iti), Бог (devaḥ), играя, движет (krīḍā-yoge­na vāhayan) устройство (yantram) колеса (cakra) божественных энергий (śak­ti). Именно (eva) «Я» (aham), чистое по природе (śud­dha-rūpaḥ), стоит (pada) на месте (sthaḥ) управителя (nāya­ka) Великого (mahā) колеса (cakra) божественных сил (śak­ti). ||47||

Thus (iti), the God (devaḥ), Pure in nature (śud­dha-rūpaḥ), by play­ful­ly guid­ing and pro­pelling (krīḍā-yoge­na vāhayan) the machine (yantram) [known as] the group (cakra) of pow­ers (śak­ti), remains (sthaḥ) as “Aham” or “I” (aham eva) in the state (pada) of Leader (nāya­ka) of the great (mahā) group (cakra) of śak­ti-s (śak­ti) ||47||

मय्येव भाति विश्वं दर्पण इव निर्मले घटादीनि ।
मत्तः प्रसरति सर्वं स्वप्नविचित्रत्वमिव सुप्तात् ॥४८॥

Mayye­va bhāti viś­vaṁ darpaṇa iva nir­male ghaṭādīni |
Mat­taḥ prasarati sar­vaṁ svap­navic­i­trat­vami­va sup­tāt ||48||

Вся Вселенная (viś­va) отражается (bhāti) во Мне (mayi) одном (eva) как (iva) горшки (ghaṭa) и прочее (ādīni) в незапятнанном (nir­male) зеркале (darpaṇe). Всё (sar­vam) проистекает (prasarati) из Меня (mat­taḥ) как (iva) многообразие (vic­i­trat­vam) сновидений (svap­na) из сна (sup­tāt). ||48||

The uni­verse (viś­va) shines forth (bhāti) in Myself (mayi) alone (eva) just as (iva) a pot (ghaṭa), etc. (ādīni) [appear] in a spot­less (nir­male) mir­ror (darpaṇe). All (sar­vam) springs up (prasarati) from Myself (mat­taḥ) just like (iva) the var­ie­gat­ed vari­ety (vic­i­trat­vam) of dreams (svap­na) [aris­es] from sleep (sup­tāt) ||48||

अहमेव विश्वरूपः करचरणादिस्वभाव इव देहः ।
सर्वस्मिन्नहमेव स्फुरामि भावेषु भास्वरूपमिव ॥४९॥

Ahame­va viś­varū­paḥ karacaraṇādisv­ab­hā­va iva dehaḥ |
Sar­vas­min­na­hame­va sphurā­mi bhāveṣu bhās­varū­pami­va ||49||

В действительности (eva) Я (aham) имею форму (rūpaḥ) Вселенной (viś­va) подобно тому, как (iva) тело (dehaḥ) по своей природе (sva-bhā­vaḥ) [состоит из] рук (kara), ног (caraṇa) и прочего (ādi). Именно (eva) Я (aham) блистаю (sphurā­mi) во всём (sar­vas­min) как (iva) сияние (bhā) истинной природы (sva-rūpam) [всех] существ (bhāveṣu). ||49||

I (aham) Myself (eva) have the form (rūpaḥ) of the uni­verse (viś­va) as if it were (iva) a Body (dehaḥ) that by nature (sva-bhā­vaḥ) con­sists of hands (kara), feet (caraṇa), etc. (ādi). I (aham) Myself (eva) shines forth (sphurā­mi) in all (sar­vas­min) as (iva) [the Śak­ti or Pow­er] whose essen­tial nature (sva-rūpam) is Bright­ness (bhā) with ref­er­ence to [all]the pos­i­tive enti­ties (bhāveṣu) ||49||

द्रष्टा श्रोता घ्राता देहेन्द्रियवर्जितोऽप्यकर्तापि ।
सिद्धान्तागमतर्कांश्चित्रानहमेव रचयामि ॥५०॥

Draṣṭā śrotā ghrātā dehendriyavarjito’pyakartāpi |
Sid­dhān­tāga­matarkāṁśc­itrā­na­hame­va racayā­mi ||50||

Видящий (draṣṭā), слышащий (śrotā) [и] обоняющий (ghrātā), хотя и (api) лишённый (var­ji­taḥ) тела (deha) [и] чувств (indriya), именно (eva) Я (aham), хоть и (api) бездействующий (akartā), порождаю (racayā­mi) многообразные (cit­rān) учения (sid­dhān­ta), священные тексты (āga­ma) [и] логические системы (tarkān). ||50||

Though (api) devoid of (var­ji­taḥ) body (deha) [and] sens­es (indriya), I (aham) Myself (eva) [am] the One who sees (draṣṭā), hears (śrotā) [and] smells (ghrātā). Though (api) not being an agent (akartā), I (aham) Myself (eva) pro­duce (racayā­mi) the dif­fer­ent and won­der­ful (cit­rān) rea­son­ings (tarkān) [to be found] in the Sid­dhān­tāga­ma-s –Tantric scrip­tures in gen­er­al– (sid­dhān­ta-āga­ma). –An alter­na­tive trans­la­tion of the final por­tion being: “the dif­fer­ent and won­der­ful (cit­rān) doc­trines (sid­dhān­ta), revealed scrip­tures (āga­ma) [and] tar­ka-s or sys­tems deal­ing with log­ic (tarkān)”– ||50||

इत्थं द्वैतविकल्पे गलिते प्रविलङ्घ्य मोहनीं मायाम् ।
सलिले सलिलं क्षीरे क्षीरमिव ब्रह्मणि लयी स्यात् ॥५१॥

Itthaṁ dvaitavikalpe galite prav­i­laṅghya mohanīṁ māyām |
Salile salilaṁ kṣīre kṣīrami­va brah­maṇi layī syāt ||51||

Таким образом (ittham), растворивший двойственные представления (dvai­ta-vikalpe galite), поднимается над (prav­i­laṅghya) затуманивающей (mohanīm) Майей (māyām), растворяясь (layī syāt) в Брахмане (brah­maṇi) как (iva) вода (salil­am) в воде (salile) [или] молоко (kṣīram) в молоке (kṣīre). ||51||

In this way (ittham), when the dual­is­tic thought per­ish­es (dvai­ta-vikalpe galite), [the great Yogī,] ris­ing beyond (prav­i­laṅghya) the delu­sive (mohanīm) Māyā (māyām), gets dis­solved (layī syāt) in Brah­ma (brah­maṇi) like (iva) water (salil­am) in water (salile) [or] milk (kṣīram) in milk (kṣīre) ||51||

इत्थं तत्त्वसमूहे भावनया शिवमयत्वमभियाते ।
कः शोकः को मोहः सर्वं ब्रह्मावलोकयतः ॥५२॥

Itthaṁ tattvasamūhe bhā­vanayā śiva­may­at­vam­ab­hiyāte |
Kaḥ śokaḥ ko mohaḥ sar­vaṁ brah­mā­val­okay­ataḥ ||52||

Так (ittham), при слиянии всей совокупности таттв с Шивой (tatt­va-samūhe… śiva-may­at­vam abhiyāte) через созерцание (bhā­vanayā), откуда взяться (kaḥ) печали (śokaḥ), откуда взяться (kaḥ) заблуждению (mohaḥ) для видящего (aval­okay­ataḥ) всё (sar­vam) как Брахмана (brah­ma)? ||52||

In this man­ner (ittham), when the aggre­gate of tatt­va-s or cat­e­gories attains iden­ti­ty with Śiva (tatt­va-samūhe… śiva-may­at­vam abhiyāte) through the con­tem­pla­tion (bhā­vanayā), what (kaḥ) sor­row (śokaḥ) [and] what (kaḥ) delu­sion (mohaḥ) [can befall] the one who sees (aval­okay­ataḥ) all (sar­vam) as Brah­ma (brah­ma)? ||52||

कर्मफलं शुभमशुभं मिथ्याज्ञानेन सङ्गमादेव ।
विषमो हि सङ्गदोषस्तस्करयोगोऽप्यतस्करस्येव ॥५३॥

Karmapha­laṁ śub­hamaśub­haṁ mithyājñā­ne­na saṅgamāde­va |
Viṣamo hi saṅgadoṣastaskarayogo’pyataskarasyeva ||53||

Благой (śub­ham) [или] дурной (aśub­ham) плод (pha­lam) действий (kar­ma) [возникает] только (eva) из-за связи (saṅgamāt) с ложным знанием (mithyā-jñā­ne­na). Без сомнения (hi) опасна (viṣa­maḥ) связь (saṅ­ga) с [любым] несовершенством (doṣaḥ) как (iva) отождествление (yogaḥ) не вора (ataskarasya) с вором (taskara… api). ||53||

The fruit (pha­lam) of actions (kar­ma), [whether it is] good (śub­ham) [or] bad (aśub­ham), [comes] cer­tain­ly (eva) from the asso­ci­a­tion (saṅgamāt) with the false knowl­edge (mithyā-jñā­ne­na). [Any] defi­cien­cy (doṣaḥ) with respect to asso­ci­a­tion (saṅ­ga) [is] undoubt­ed­ly (hi) adverse (viṣa­maḥ), like (iva) the con­tact (yogaḥ) of some­one who is not a thief (ataskarasya) with a thief (taskara… api) ||53||

लोकव्यवहारकृतां य इहाविद्यामुपासते मूढाः ।
ते यान्ति जन्ममृत्यू धर्माधर्मार्गलाबद्धाः ॥५४॥

Lokavyavahārakṛtāṁ ya ihāvidyāmupāsate mūḍhāḥ |
Te yān­ti jan­mamṛ­tyū dhar­mād­har­mār­galābad­dhāḥ ||54||

Глупцы (mūḍhāḥ… te), которые (ye) служат (upāsate) здесь (iha) невежеству (avidyām) создаваемому (kṛtām) мирской (loka) деятельностью (vyavahāra), обречены на (yān­ti) рождение и смерть (jan­ma-mṛtyū), запертые (ābad­dhāḥ) на засов (argala) должного (dhar­ma) [и] недолжного (adhar­ma). ||54||

The con­fused [beings] (mūḍhāḥ… te) who (ye) serve (upāsate) here –in this world– (iha) the igno­rance (avidyām) made of (kṛtām) world­ly (loka) prac­tices (vyavahāra) –mun­dane ways of behav­ing–, being impris­oned (ābad­dhāḥ) by the bolt (argala) of what is to be done (dhar­ma) [and] what is not to be done (adhar­ma), head for (yān­ti) birth and death (jan­ma-mṛtyū) ||54||

अज्ञानकालनिचितं धर्माधर्मात्मकं तु कर्मापि ।
चिरसञ्चितमिव तूलं नश्यति विज्ञानदीप्तिवशात् ॥५५॥

Ajñā­nakālanic­i­taṁ dhar­mād­har­māt­makaṁ tu kar­māpi |
Cirasañci­ta­mi­va tūlaṁ naśy­ati vijñā­nadīp­ti­vaśāt ||55||

Даже (api) карма (kar­ma), накопленная (nici­tam) во время (kāla) [пребывания в] неведении (ajñā­na), [и] составленная (ātmakam) благими и неблагими деяниями (dhar­ma-adhar­ma… tu), уничтожается (naśy­ati) силой (vaśāt) света (dīp­ti) истинного знания (vijñā­na) подобно (iva) давно (cira) сваленному в кучу (sañci­tam) хлопку (tūlam). ||55||

Even (api) the resid­ual impres­sion [derived from actions] (kar­ma) based on (ātmakam) what is to be done and what is not to be done (dhar­ma-adhar­ma… tu) which was accu­mu­lat­ed (nici­tam) dur­ing the time (kāla) of igno­rance (ajñā­na) [just] dis­ap­pears (naśy­ati) by force of (vaśāt) the Light (dīp­ti) of the spe­cial Knowl­edge (vijñā­na) just as (iva) goose-cot­ton –the soft feath­ers of a goose– (tūlam) heaped up (sañci­tam) for a long time (cira) [is instant­ly reduced to ash­es by means of a lumi­nous fire] ||55||

ज्ञानप्राप्तौ कृतमपि न फलाय ततोऽस्य जन्म कथम् ।
गतजन्मबन्धयोगो भाति शिवार्कः स्वदीधितिभिः ॥५६॥

Jñā­naprāp­tau kṛtamapi na phalāya tato’sya jan­ma katham |
Gata­jan­ma­band­hayo­go bhāti śivārkaḥ svadīd­hitib­hiḥ ||56||

Для достигшего (prāp­tau) знания (jñā­na), даже действия (kṛtam api) не (na) приносят плода (phalāya). Как (katham) после этого (tatas) [возможно] рождение (jan­ma) для него (asya)? Свободный (gata) от связи (yogaḥ) с узами (band­ha) рождения (jan­ma) Солнцеподобный Шива (śivārkaḥ) блистает (bhāti) в лучах собственного сияния (sva-dīd­hitib­hiḥ). ||56||

On the attain­ment (prāp­tau) of Knowl­edge (jñā­na), [the resid­ual impres­sion of the action] which was done [before] (kṛtam api) does not (na) bear fruit (phalāya). How (katham) then (tatas) [would there be] a birth (jan­ma) for this [Yogī] (asya)? [Such a great Yogī] in whom the con­nec­tion (yogaḥ) with bondage (band­ha) [con­sist­ing of] birth (jan­ma) is gone (gata) shines forth (bhāti) as a Sun (arkaḥ) [whose essence is] Śiva (śiva) endowed with His own rays (sva-dīd­hitib­hiḥ) ||56||

तुषकम्बुककिंशारुकमुक्तं बीजं यथाङ्कुरं कुरुते ।
नैव तथाणवमायाकर्मविमुक्तो भवाङ्कुरं ह्यात्मा ॥५७॥

Tuṣakam­bukak­iṁśāruka­muk­taṁ bījaṁ yathāṅku­raṁ kurute |
Nai­va tathāṇavamāyākar­mav­imuk­to bhavāṅku­raṁ hyāt­mā ||57||

Как (yathā) семя (bījam), освобождённое (muk­tam) от шелухи (tuṣa), ости (kam­bu­ka) [и] зародыша (kiṁśāru­ka) не даёт (kurute) ростка (aṅku­ra), также (tathā) душа (ātmā), полностью освободившееся от (vimuk­taḥ) ограниченности (āṇa­va), заблуждения (māyā) [и] кармы (kar­ma), несомненно (hi) не (na eva) даёт ростка (aṅku­ram) [будущего] существования (bha­va). ||57||

Just as (yathā) a grain or seed (bījam) being sep­a­rat­ed (muk­tam) from [its] husk (tuṣa), bran (kam­bu­ka) [and] beard (kiṁśāru­ka) does not pro­duce (kurute) a sprout (aṅku­ra), sim­i­lar­ly (tathā) the Self (ātmā), when He is com­plete­ly freed from (vimuk­taḥ) Āṇava­mala (āṇa­va), Māyīya­mala (māyā) [and] Kār­ma­mala (kar­ma), does not (na eva) [pro­duce] the sprout (aṅku­ram) [known as] Trans­mi­gra­tion (bha­va) undoubt­ed­ly (hi) ||57||

आत्मज्ञो न कुतश्चन बिभेति सर्वं हि तस्य निजरूपम् ।
नैव च शोचति यस्मात्परमार्थे नाशिता नास्ति ॥५८॥

Ātma­jño na kutaś­cana bib­heti sar­vaṁ hi tasya nijarū­pam |
Nai­va ca śocati yas­māt­paramārthe nāśitā nāsti ||58||

Осознавший (jñaḥ) «Я» (ātma) никого (kutaś­cana) не (na) боится (bib­heti) поскольку (hi) всё (sar­vam) имеет форму (rūpam) его (tasya) Самого (nija), и также никогда не (na eva ca) огорчается (śocati), ведь (yas­māt) в Высшей реальности (para­ma-arthe) не существует (na asti) разрушения (nāśitā). ||58||

The one who knows (jñaḥ) [his] Self (ātma) is not (na) afraid (bib­heti) of any­one (kutaś­cana) because (hi) all (sar­vam)has the form (rūpam) of his (tasya) own Self (nija), nor does (na eva ca) he grieve (śocati) since (yas­māt) in the High­est Real­i­ty (para­ma-arthe) there is no (na asti) state of per­ish­ing (nāśitā) ||58||

अतिगूढहृदयगञ्जप्ररूढपरमार्थरत्नसञ्चयतः ।
अहमेवेति महेश्वरभावे का दुर्गतिः कस्य ॥५९॥

Atigūḍhahṛ­daya­gañ­japrarūḍha­paramārtharat­nasañ­cay­ataḥ |
Ahameveti maheś­varab­hāve kā dur­gatiḥ kasya ||59||

В состоянии (bhāve) Великого (mahā) Господа (īśvara), [осознаваемом] как “Только Я” (aham eva iti), достигнутом обретением (sañ­cay­ataḥ) драгоценности (rat­na) Высшей истины (para­ma-artha), добытой (prarūḍha) в надёжно сокрытой (ati-gūḍha) сокровищнице (gañ­ja) сердца (hṛdaya), откуда взяться (kā) неудаче (dur­gatiḥ) [и] для кого (kasya)? ||59||

In the State (bhāve) of the Great (mahā) Lord (īśvara) [in the form of] “I” (aham eva iti), acquired by the col­lec­tion (sañ­cay­ataḥ) of gems (rat­na) [known as] the High­est Truth (para­ma-artha) arisen from (prarūḍha) the well hid­den (ati-gūḍha) trea­sury –jew­el room– (gañ­ja) of the Heart –Con­scious­ness in Absolute Free­dom– (hṛdaya), what (kā) pover­ty (dur­gatiḥ) [could there be?, and even if there was such a pover­ty,] whose (kasya) [would it be]? ||59||

मोक्षस्य नैव किञ्चिद्धामास्ति न चापि गमनमन्यत्र ।
अज्ञानग्रन्थिभिदा स्वशक्त्यभिव्यक्तता मोक्षः ॥६०॥

Mokṣasya nai­va kiñ­cid­dhāmāsti na cāpi gamana­many­a­tra |
Ajñā­na­granthib­hidā svaśak­tyab­hivyak­tatā mokṣaḥ ||60||

В случае освобождения (mokṣasya), не имеет значения (na eva kiñ­cid asti) место обитания (dhā­ma) или (na ca api) движение (gamanam) куда-то ещё (any­a­tra). Освобождение (mokṣaḥ) проявление (abhivyak­tatā) собственной (sva) Божественной силы (śak­ti), разрубающей (bhidā) узел (granthi) невежества (ajñā­na). ||60||

In the case of Lib­er­a­tion (mokṣasya), there is nei­ther (na eva kiñ­cid asti) an abode (dhā­ma) nor (na ca api) a going (gamanam) to anoth­er place (any­a­tra). Lib­er­a­tion (mokṣaḥ) [is sim­ply] the man­i­fes­ta­tion (abhivyak­tatā) of one’s own (sva) Pow­ers (śak­ti) by the pierc­ing (bhidā) of the knot (granthi) of igno­rance (ajñā­na) ||60||

भिन्नाज्ञानग्रन्थिर्गतसन्देहः पराकृतभ्रान्तिः ।
प्रक्षीणपुण्यपापो विग्रहयोगेऽप्यसौ मुक्तः ॥६१॥

Bhin­nājñā­na­granthir­gatasande­haḥ parākṛtabhrān­tiḥ |
Prakṣīṇa­puṇyapāpo vigrahayoge’pyasau muk­taḥ ||61||

Тот (asau), разрубивший узел невежества (bhin­na-ajñā­na-granthiḥ), чьи сомения (sande­haḥ) ушли (gata), заблуждения (bhrān­tiḥ) отброшены (parākṛ­ta), [а] благочестие (puṇya) [и] грех (pāpaḥ) уничтожены (prakṣīṇa), освобождён (muk­taḥ), хотя (api) и соприкосается (yoge) с телесной формой (vigra­ha). ||61||

He (asau) who has pierced the knot of igno­rance (bhin­na-ajñā­na-granthiḥ), whose doubts (sande­haḥ) are gone (gata), in whom con­fu­sion (bhrān­tiḥ) is dis­re­gard­ed (parākṛ­ta) [and] for whom virtue (puṇya) [and] sin (pāpaḥ) have van­ished (prakṣīṇa), [is] a lib­er­at­ed one (muk­taḥ) although (api) [he is] in con­nec­tion (yoge) with the phys­i­cal body –the indi­vid­ual form– (vigra­ha) ||61||

अग्न्यभिदग्धं बीजं यथा प्ररोहासमर्थतामेति ।
ज्ञानाग्निदग्धमेवं कर्म न जन्मप्रदं भवति ॥६२॥

Agnyab­hidagdhaṁ bījaṁ yathā praro­hāsamarthatāmeti |
Jñānāg­nidagdhamevaṁ kar­ma na jan­mapradaṁ bha­vati ||62||

Как (yathā) семя (bījam), прокалённое (abhidagdham) на огне (agni), не способно (asamarthatām eti) прорасти (praro­ha), также (evam) карма (kar­ma) прокалённая (dagdham) на огне (agni) Знания (jñā­na) не становится (na… bha­vati) причиной (pradam) рождения (jan­ma). ||62||

Just as (yathā) a grain or seed (bījam) burnt (abhidagdham) by fire (agni) is not capa­ble of (asamarthatām eti) sprout­ing (praro­ha), sim­i­lar­ly (evam) the kar­ma –the resid­ual impres­sion of an action– (kar­ma) scorched (dagdham) by the Fire (agni) of Knowl­edge (jñā­na) is not (na… bha­vati) a bestow­er (pradam) of birth (jan­ma) ||62||

परिमितबुद्धित्वेन हि कर्मोचितभाविदेहभावनया ।
सङ्कुचिता चितिरेतद्देहध्वंसे तथा भवति ॥६३॥

Parim­itabud­dhitve­na hi kar­moc­itab­hāvide­hab­hā­vanayā |
Saṅkucitā citire­tad­de­had­hvaṁse tathā bha­vati ||63||

С разрушением (dhvaṁse) этого (etad) тела (deha), Сила сознания (citiḥ), сокращаясь (saṅkucitā), становится (bha­vati) той (tathā) причиной проявления (bhā­vanayā) будущего (bhāvi) тела (deha), соответствующего (uci­ta) карме (kar­ma), [накопленной] ограниченным интеллектом (parim­i­ta-bud­dhitve­na hi). ||63||

On the destruc­tion (dhvaṁse) of this (etad) body (deha), the [Pow­er of] Con­scious­ness (citiḥ), by assum­ing con­trac­tion (saṅkucitā), becomes (bha­vati) like that (tathā) –i.e. ready to gen­er­ate a new birth– in accor­dance with the pro­duc­tion or for­ma­tion (bhā­vanayā) of a future (bhāvi) body (deha) that is suit­able (uci­ta) for the kar­ma or action (kar­ma) [pre­vi­ous­ly per­formed] with a lim­it­ed intel­lec­tu­al state –by a lim­it­ed bud­dhi or intel­lect– (parim­i­ta-bud­dhitve­na hi) ||63||

यदि पुनरमलं बोधं सर्वसमुत्तीर्णबोद्धृकर्तृमयम् ।
विततमनस्तमितोदितभारूपं सत्यसङ्कल्पम् ॥६४॥

दिक्कालकलनविकलं ध्रुवमव्ययमीश्वरं सुपरिपूर्णम् ।
बहुतरशक्तिव्रातप्रलयोदयविरचनैककर्तारम् ॥६५॥

सृष्ट्यादिविधिसुवेधसमात्मानं शिवमयं विबुध्येत ।
कथमिव संसारी स्याद्विततस्य कुतः क्व वा सरणम् ॥६६॥

Yadi punara­malaṁ bod­haṁ sar­vasamut­tīrṇa­bod­dhṛkartṛ­mayam |
Vitata­manas­tami­toditab­hārū­paṁ satyasaṅkalpam ||64||

Dikkālakalanavikalaṁ dhru­va­mavyayamīś­varaṁ suparipūrṇam |
Bahutaraśak­tivrā­tapralay­o­dayavira­canaikakartāram ||65||

Sṛṣṭyā­di­vid­hisuved­hasamāt­mā­naṁ śiva­mayaṁ vibud­hyeta |
Kathami­va saṁsārī syād­vi­tata­sya kutaḥ kva vā saraṇam ||66||

Yadi punara­malaṁ bod­haṁ sar­vasamut­tīrṇa­bod­dhṛkartṛ­mayam |
Vitata­manas­tami­toditab­hārū­paṁ satyasaṅkalpam ||64 ||**

Dikkālakalanavikalaṁ dhru­va­mavyayamīś­varaṁ suparipūrṇam |
Bahutaraśak­tivrā­tapralay­o­dayavira­canaikakartāram ||65 ||**

Sṛṣṭyā­di­vid­hisuved­hasamāt­mā­naṁ śiva­mayaṁ vibud­hyeta |
Kathami­va saṁsārī syād­vi­tata­sya kutaḥ kva vā saraṇam ||66 ||**

Впрочем (punar), если (yadi) кто-то осознал (vibud­hyeta) себя (ātmā­nam) как (mayam) Шиву (śiva), свободное от омрачений (amalam) чистое сознание (bod­ham), как знающего и действующего (bod­dhṛ-kartṛ-mayam), трансцендентного (samut­tīrṇam) всему (sar­va), всепроникающего (vitatam), [имеющего] форму (rūpam) не возникающего и не исчезающего (anas­tami­ta-udi­ta) сияния (bhā), чьи намерения (saṅkalpam) [всегда] истинны (satya), кто свободен от (vikalam) пространства (dik), времени (kāla) [и] творения (kalana), недвижимого (dhru­vam), неуничтожимого (avyayam), совершенно полного (suparipūrṇam) Владыку (īśvaram), единственного (eka) деятеля (kartāram), претворяющего (vira­cana) творение (udaya) [и] растворение (pralaya) бесчисленных (bahutara) множеств (vrā­ta) божественных сил (śak­ti), виртуозного автора (suved­hasam) судьбы (vid­hi) творения (sṛṣṭi) и прочего (ādi), как тогда (katham iva) он может быть (syāt) заложником сансары (saṁsārī)? Для всепроникающего (vitata­sya), откуда (kutas) движение (saraṇam) и куда (kva vā)? ||64–66||

How­ev­er (punar), if (yadi) some­one became aware of (vibud­hyeta) the Self (ātmā­nam) as being (mayam) Śiva (śiva),[that is to say, if he real­ized that his own Self is Him] who is Pure Con­scious­ness (bod­ham) devoid of mala-s or impu­ri­ties (amalam), who is the Know­er and Doer (bod­dhṛ-kartṛ-mayam) that tran­scends (samut­tīrṇam) all (sar­va), All-per­va­sive (vitatam), whose Form (rūpam) is Bright­ness (bhā) [nev­er] set­ting [or] ris­ing (anas­tami­ta-udi­ta), whose Res­o­lu­tions or def­i­nite Desires (saṅkalpam) [always] come true (satya), who is Free from (vikalam) direc­tions –space– (dik), time (kāla) [and] for­ma­tion –gen­er­a­tion of forms– (kalana), Immov­able (dhru­vam), Imper­ish­able (avyayam), the [Free] Lord (īśvaram) who is exceed­ing­ly Com­plete –very Full– (suparipūrṇam), the sole (eka) Agent (kartāram) per­form­ing (vira­cana) the emer­gence (udaya) [and] dis­so­lu­tion (pralaya) of the numer­ous (bahutara) groups (vrā­ta) of pow­ers (śak­ti), [and] the very skill­ful Author (suved­hasam) of the acts and pre­cepts (vid­hi) relat­ing to the uni­ver­sal man­i­fes­ta­tion –cre­ation– (sṛṣṭi) and so forth (ādi), [then] how (katham iva) could he [pos­si­bly] be (syāt) a trans­mi­gra­to­ry crea­ture (saṁsārī)? In the case of some­one who is that Vita­ta or All-per­va­sive (vitata­sya), how (kutas) [could there be his] mov­ing –trans­mi­grat­ing– (saraṇam) [and] to where pos­si­bly (kva vā)? ||64–66||

इति युक्तिभिरपि सिद्धं यत्कर्म ज्ञानिनो न सफलं तत् ।
न ममेदमपि तु तस्येति दार्ढ्यतो नहि फलं लोके ॥६७॥

Iti yuk­tib­hi­rapi sid­dhaṁ yatkar­ma jñāni­no na sapha­laṁ tat |
Na mamedamapi tu tasyeti dārḍhy­a­to nahi pha­laṁ loke ||67||

Таким образом (iti …api) аргументированно (yuk­tib­hiḥ) утверждается (sid­dham), что (yat) действия (kar­ma… tad) знающего (jñān­i­naḥ) не приносят плодов (na sa-pha­lam). “Это (idam) не (na) моё (mama), но только (api tu) Его (tasya iti)”, для утвердивщегося в этом (dārḍhy­atas) не существует (nahi) плода (pha­lam) в [этом] мире (loke). ||67||

Through the firm con­vic­tion that (dārḍhy­atas) “This (idam) is not (na) mine (mama) but (api tu) His –of the Great Lord– (tasya iti)”, there is no (nahi) * (action-relat­ed) *fruit (pha­lam) in [this] world (loke). By rea­son­ings (yuk­tib­hiḥ api) of that type (iti), it is proved (sid­dham) that (yat) the action (kar­ma… tad) does not bear fruit (na sa-pha­lam) as far as a Know­er of the Self is con­cerned (jñān­i­naḥ) ||67||

इत्थं सकलविकल्पान्प्रतिबुद्धो भावनासमीरणतः ।
आत्मज्योतिषि दीप्ते जुह्वज्ज्योतिर्मयो भवति ॥६८॥

Itthaṁ sakalavikalpān­prat­i­bud­dho bhā­vanāsamīraṇataḥ |
Ātma­jy­otiṣi dīpte juh­va­jjy­otir­mayo bha­vati ||68||

Таким образом (ittham), пробуждённый (prat­i­bud­dhaḥ) ветром (samīraṇataḥ) самосозерцания (bhā­vanā), предавший (juh­vat) все ментальные конструкции (sakala-vikalpān) сияющему (dīpte) свету (jyotiṣi) «Я» (ātma), [сам] становится (bha­vati) подобным свету (jyotis-mayaḥ). ||68||

In this way (ittham), the Awak­ened one (prat­i­bud­dhaḥ), [who is like a fire cov­ered with ash­es that is revived] through the wind (samīraṇataḥ) of con­tem­pla­tion (bhā­vanā), by offer­ing (juh­vat) all [his] false notions (sakala-vikalpān) [as an obla­tion] in the bril­liant (dīpte) Light (jyotiṣi) of the Self (ātma), becomes (bha­vati) Lumi­nous –iden­ti­cal with this Light, full of this Light– (jyotis-mayaḥ) ||68||

अश्नन्यद्वा तद्वा संवीतो येन केनचिच्छान्तः ।
यत्र क्वचन निवासी विमुच्यते सर्वभूतात्मा ॥६९॥

Aśnanyad­vā tad­vā saṁvī­to yena kenaci­c­chān­taḥ |
Yatra kva­cana nivāsī vimucy­ate sarv­ab­hūtāt­mā ||69||

Умиротворённое (śān­taḥ), питаясь (aśnan) чем угодно (yad­vā tad­vā), одеваясь (saṁvī­taḥ) как угодно (yena kenacid), [и] обитая (nivāsī) где угодно (yatra kva­cana) «Я» (ātmā) всех (sar­va) существ (bhū­ta) полностью свободно (vimucy­ate). ||69||

The Peace­ful One (śān­taḥ) who eats (aśnan) any­thing what­ev­er (yad­vā tad­vā), who cov­ers [his body] (saṁvī­taḥ) with any­thing what­ev­er (yena kenacid) [and] who lives (nivāsī) in any place what­ev­er (yatra kva­cana), being the Self (ātmā)of all (sar­va) beings (bhū­ta), becomes total­ly lib­er­at­ed (vimucy­ate) [while he spends his time engaged in the goal of giv­ing Grace to oth­er peo­ple] ||69||

हयमेधशतसहस्राण्यपि कुरुते ब्रह्मघातलक्षाणि ।
परमार्थविन्न पुण्यैर्न च पापैः स्पृश्यते विमलः ॥७०॥

Hayamed­haśatasa­has­rāṇyapi kurute brah­maghā­ta­lakṣāṇi |
Paramārthavin­na puṇyair­na ca pāpaiḥ spṛśy­ate vimalaḥ ||70||

Даже (api) совершивший (kurute) сотню (śata) тысяч (sahas­rāṇi) жертвоприношений коня (haya-med­ha) [или] сто тысяч (lakṣāṇi) убийств (ghā­ta) жрецов (brah­ma) знающий (vit) Высшую (para­ma) Реальность (artha) [остаётся] незапятнан (vimalaḥ), прикосновением (spṛśy­ate) ни (na) заслуг (puṇyaiḥ), ни (na ca) грехов (pāpaiḥ). ||70||

Though (api) the Know­er (vit) of the High­est (para­ma) Real­i­ty (artha) per­forms (kurute) one hun­dred (śata) thou­sand (sahas­rāṇi) horse-sac­ri­fices (haya-med­ha) [or] one hun­dred thou­sand (lakṣāṇi) assas­si­na­tions (ghā­ta) of priests (brah­ma), [he,] the Immac­u­late one (vimalaḥ), is not (na… na ca) touched (spṛśy­ate) by the good or bad fruits [of his actions] (puṇyaiḥ… pāpaiḥ) ||70||

मदहर्षकोपमन्मथविषादभयलोभमोहपरिवर्जी ।
निःस्तोत्रवषट्कारो जड इव विचरेदवादमतिः ॥७१॥

Mada­harṣakopa­man­math­av­iṣād­ab­hay­alob­hamo­ha­pari­var­jī |
Niḥs­to­travaṣaṭkāro jaḍa iva vic­are­davā­damatiḥ ||71||

Избегающий (pari­var­jī) возбуждения (mada), восторга (harṣa), гнева (kopa), страсти (man­matha), печали (viṣā­da), страха (bhaya), жадности (lob­ha), заблуждений (moha), не восклицающий “вашат” в гимнах (niḥ-sto­tra-vaṣaṭ-kāraḥ) как (iva) идиот (jaḍaḥ) бродит [он] повсюду (vic­aret) без разговоров и рассуждений (a-vāda-matiḥ). ||71||

Avoid­ing (pari­var­jī) con­ceit (mada), joy for obtain­ing what had not been obtained before (harṣa), wrath (kopa), sex­u­al desire (man­matha), dis­ap­point­ment (viṣā­da), fear (bhaya), avarice (lob­ha) [and] delu­sion (moha), the one who is free from the excla­ma­tions Vaṣaṭ –an inter­jec­tion denot­ing praise– [uttered while chant­i­ng cer­tain] hymns (niḥ-sto­tra-vaṣaṭ-kāraḥ) moves in dif­fer­ent direc­tions (vic­aret) as if (iva) [he were] an insen­tient being –apa­thet­ic, dull– (jaḍaḥ)with­out speech and intel­li­gence (a-vāda-matiḥ) ||71||

मदहर्षप्रभृतिरयं वर्गः प्रभवति विभेदसम्मोहात् ।
अद्वैतात्मविबोधस्तेन कथं स्पृश्यतां नाम ॥७२॥

Mada­harṣaprab­hṛti­rayaṁ var­gaḥ prab­ha­vati vib­hedasam­mo­hāt |
Advaitāt­mav­i­bod­has­te­na kathaṁ spṛśy­atāṁ nāma ||72||

Эта (ayam) совокупность (var­gaḥ), начинающаяся с (prab­hṛtiḥ) возбуждения (mada) [и] восторга (harṣa), возникает (prab­ha­vati) из заблуждения (sam­mo­hāt) о множественности (vib­he­da). Для пробудившего (vibod­haḥ) недвойственную (advai­ta) сущность (ātma), как (katham) возможно соприкосновение (spṛśy­atām nāma) с ней (tena)? ||72||

This (ayam) group (var­gaḥ) begin­ning with (prab­hṛtiḥ) con­ceit (mada), joy for obtain­ing what had not been obtained before (harṣa), [etc.] springs up (prab­ha­vati) from bewil­der­ment (sam­mo­hāt) of dif­fer­en­ti­a­tion (vib­he­da). [How­ev­er, in the case of] one who is pos­sessed of Knowl­edge (vibod­haḥ) whose essence (ātma) is [supreme] non-dual­ism (advai­ta), how (katham) could he be pos­si­bly touched or affect­ed (spṛśy­atām nāma) by that [group] (tena)? ||72||

स्तुत्यं वा होतव्यं नास्ति व्यतिरिक्तमस्य किञ्चन च ।
स्तोत्रादिना स तुष्येन्मुक्तस्तन्निर्नमस्कृतिवषट्कः ॥७३॥

Stutyaṁ vā hotavyaṁ nāsti vyatirik­ta­masya kiñ­cana ca |
Stotrād­inā sa tuṣyen­muk­tas­tan­nir­na­maskṛ­ti­vaṣaṭ­ka ||73||

В таком случае (asya) не (na) существует (asti) ничего (kiñ­cana) отличного [от него] (vyatirik­tam), достойного поклонения (stutyam) или (vā) принесения жертв (hotavyam), ублажения (ca… saḥ tuṣyet) гимнами и прочим (sto­tra-ādinā). Поэтому (tad) освобождённый (muk­taḥ) не поклоняется и не восклицает “вашат” (nis-namaskṛti-vaṣaṭ-kaḥ). ||73||

In his case (asya) there is (asti) nei­ther (na) at all (kiñ­cana) some­thing to be praised (stutyam) or (vā) wor­shiped with sac­ri­fices (hotavyam) which is dif­fer­ent [from him­self] (vyatirik­tam), nor is he pleased (ca… saḥ tuṣyet) with hymns, etc. (sto­tra-ādinā). There­fore (tad), the Lib­er­at­ed one (muk­taḥ) is free from homage and “vaṣaṭ-s” –excla­ma­tions of praise– (nis-namaskṛti-vaṣaṭ-kaḥ) ||73||

षट्त्रिंशत्तत्त्वभृतं विग्रहरचनागवाक्षपरिपूर्णम् ।
निजमन्यदथ शरीरं घटादि वा तस्य देवगृहम् ॥७४॥

Ṣaṭtriṁśat­tattv­ab­hṛ­taṁ vigra­hara­canā­gavākṣa­paripūrṇam |
Nija­manya­datha śarīraṁ ghaṭā­di vā tasya devagṛham ||74||

Наполненные (bhṛ­tam) тридцати шестью (ṣaṭtriṁśat) таттвами (tatt­va), обеспеченные полным (paripūrṇam) набором (racanā) окон (gavākṣa) формы (vigra­ha), его собственное (nijam) [или] чье-то еще (any­at atha) тело (śarīram), или (vā) [даже] горшок (ghaṭa) и прочее (ādi) — его (tasya) храм (deva-gṛham). ||74||

His own (nijam) body (śarīram) [or] that of some oth­er [liv­ing being] (any­at atha), full of (bhṛ­tam) the thir­ty-six (ṣaṭtriṁśat) prin­ci­ples or cat­e­gories (tatt­va) [and] replete with (paripūrṇam) win­dows (gavākṣa) [cre­at­ing] an arrange­ment [of open­ings in the form of the sens­es] (racanā) with­in the body [itself] (vigra­ha); or (vā) [even any exter­nal object such as] a pot (ghaṭa) and so on (ādi), [hav­ing Pure Con­scious­ness for their seat, is also] his (tasya)tem­ple (deva-gṛham) ||74||

तत्र च परमात्ममहाभैरवशिवदेवतां स्वशक्तियुताम् ।
आत्मामर्शनविमलद्रव्यैः परिपूजयन्नास्ते ॥७५॥

Tatra ca paramāt­mamahāb­hairavaśi­vade­vatāṁ svaśak­tiyutām |
Ātmā­marśanav­i­mal­adravyaiḥ paripū­jayan­nāste ||75||

И (ca) там (tatra) продолжается (āste) поклонение (paripū­jayan) Богу (devatām) Шиве (śiva), Высшему Я (para­ma-ātma) великому Бхайраве (mahā-bhaira­va), сопровождаемому (yutām) его собственной (sva) Шакти (śak­ti), с подношениями (dravyaiḥ), очищенными (vimala) прикосновением (āmarśana) души (ātma). ||75||

And (ca) in that [tem­ple of his own body] (tatra), [the Know­er of the Self] con­tin­ues (āste) wor­ship­ing (paripū­jayan) the deity (devatām) [called] Śiva (śiva), [also known as both] the Supreme Self (para­ma-ātma) [and] the Great Bhaira­va (mahā-bhaira­va), who is accom­pa­nied by (yutām) His own (sva) Pow­ers (śak­ti). [He wor­ships Him] with sub­stances (dravyaiḥ) [which are] total­ly pure (vimala) [due to his] remem­brance (āmarśana) of the Self (ātma) ||75||

बहिरन्तरपरिकल्पनभेदमहाबीजनिचयमर्पयतः ।
तस्यातिदीप्तसंविज्ज्वलने यत्नाद्विना भवति होमः ॥७६॥

Bahi­ran­tara­parikalpanab­hedamahābī­jan­icaya­mar­pay­ataḥ |
Tasyātidīp­tasaṁvi­jj­valane yat­nād­v­inā bha­vati homaḥ ||76||

Для предлагающего (arpay­ataḥ) великое (mahā) множество (nicayam) семян (bīja) двойственности (bhe­da) внутренних (antara) [и] внешних (bahis) умственных конструкций (parikalpana) сверкающему огню (atidīp­ta… jvalane) его (tasya) Чистого Сознания (saṁvid), огненное подношение (homaḥ) происходит (bha­vati) без (vinā) какого-либо усилия (yat­nāt) ||76||

In the case of the [Know­er of the Self] who offers (arpay­ataḥ) the great (mahā) pile (nicayam) of seeds (bīja) of dual­i­ty (bhe­da) [con­sti­tut­ed by] inter­nal (antara) [and] exter­nal (bahis) men­tal inven­tions (parikalpana) into the extreme­ly bright Fire (atidīp­ta… jvalane) of his (tasya) Pure Con­scious­ness (saṁvid), there is (bha­vati) “homa” –the act of offer­ing obla­tions to the fire– (homaḥ) with­out (vinā) any effort (yat­nāt) ||76||

ध्यानमनस्तमितं पुनरेष हि भगवान्विचित्ररूपाणि ।
सृजति तदेव ध्यानं सङ्कल्पालिखितसत्यरूपत्वम् ॥७७॥

Dhyā­na­manas­tami­taṁ punareṣa hi bha­gavān­vic­i­trarūpāṇi |
Sṛjati tade­va dhyā­naṁ saṅkalpā­likhi­tasat­yarū­pat­vam ||77||

Медитация (dhyā­nam) все же (punar) не угасает (anas­tami­tam) ибо (hi) этот Господь (eṣaḥ… bha­gavān) порождает (sṛjati) разнообразные (vic­i­tra) формы (rūpāṇi). Именно эта (tad eva) медитация (dhyā­nam) формирует (ālikhi­ta) представления (saṅkalpa) об Истинной природе (satya-rūpat­vam). ||77||

The med­i­ta­tion [of this Know­er of the Self] (dhyā­nam) [is] how­ev­er (punar) not sub­ject to declin­ing –it does not cease– (anas­tami­tam) because (hi) the For­tu­nate One –the Great Lord– (eṣaḥ… bha­gavān) emits –man­i­fests– (sṛjati) forms (rūpāṇi) which are man­i­fold and var­ie­gat­ed (vic­i­tra). That (tad eva) med­i­ta­tion (dhyā­nam) [of his is one in which all that] is depict­ed (ālikhi­ta) [on the can­vas of Pure Con­scious­ness] by the mind (saṅkalpa) [con­sti­tutes] the High­est Truth (satya-rūpat­vam) ||77||

भुवनावलीं समस्तां तत्त्वक्रमकल्पनामथाक्षगणम् ।
अन्तर्बोधे परिवर्तयति च यत्सोऽस्य जप उदितः ॥७८॥

Bhu­vanā­valīṁ samas­tāṁ tattvakra­makalpanā­math­ākṣa­gaṇam |
Antar­bod­he pari­var­tay­ati ca yatso’sya japa udi­taḥ ||78||

Объединение (samas­tām) цепочек (āvalīm) миров (bhu­vana), разворачивание (kalpanām) последовательности (kra­ma) категорий (tatt­va), и (atha) соединение (gaṇam) органов (akṣa) вращаются как чётки (pari­var­tay­ati ca yad) во внутреннем сознании (antar-bod­he). Это (saḥ) называется (udi­taḥ) его (asya) рецитацией (japaḥ). ||78||

[The Know­er of the Self –the great Yogī– caus­es] the whole (samas­tām) series (āvalīm) of worlds (bhu­vana), the accu­rate divi­sion [known as “ātma-vidyā-śiva”] (kalpanām) of the suc­ces­sion (kra­ma) of cat­e­gories (tatt­va), and (atha) the aggre­gate (gaṇam) of Pow­ers com­posed of Antaḥkaraṇa –intel­lect, ego and mind– and Bahiṣkaraṇa –Pow­ers of per­cep­tion and action– (akṣa) to move round [like the beads of a rosary] (pari­var­tay­ati ca yad) in the inter­nal Con­scious­ness (antar-bod­he). That (saḥ) is said to be (udi­taḥ) his (asya) mut­ter­ing of the Mantra (japaḥ) ||78||

सर्वं समया दृष्ट्या यत्पश्यति यच्च संविदं मनुते ।
विश्वश्मशाननिरतां विग्रहखट्वाङ्गकल्पनाकलिताम् ॥७९॥

विश्वरसासवपूर्णं निजकरगं वेद्यखण्डककपालम् ।
रसयति च यत्तदेतद्व्रतमस्य सुदुर्लभं च सुलभं च ॥८०॥

Sar­vaṁ samayā dṛṣṭyā yat­paśy­ati yac­ca saṁvi­daṁ manute |
Viś­vaś­maśā­nani­ratāṁ vigra­hakhaṭvāṅ­gakalpanākalitām ||79||

Viś­varasāsavapūrṇaṁ nijakara­gaṁ vedyakhaṇḍakakapālam |
Rasay­ati ca yat­tade­tad­vrata­masya sudurlab­haṁ ca sula­b­haṁ ca ||80||

[Он] воспринимает (paśy­ati) всё (sar­vam… yad) спокойно и непредвзято (samayā dṛṣṭyā), то есть (yad ca), считает (manute) Чистое сознание (saṁvi­dam) обитающим (niratām) на кладбище (śmaśā­na) Вселенной (viś­va) [и] отмеченное (kalitām) изображением (kalpanā) скелета (khaṭvāṅ­ga) физического тела (vigra­ha). Он вкушает (rasay­ati ca yad) содержимое черепа (kapālam), фрагмента (khaṇḍa­ka) объективной вселенной (vedya), лежащего (gam) в его (nija) руках (kara), наполненного (pūrṇam) нектаром (rasa-āsa­va) Вселенной (viś­va). Именно это (tad etad) его (asya) обет (vratam), и (ca) очень трудный (su-durlab­ham) и (ca) очень простой (sula­b­ham). ||79–80||

[The Know­er of the Self] sees (paśy­ati) all of which (sar­vam… yad) with equa­nim­i­ty and impar­tial­i­ty (samayā dṛṣṭyā), that is tosay (yad ca), he con­sid­ers (manute) Pure Con­scious­ness (saṁvi­dam) to be rest­ing and delight­ing in (niratām)the ceme­tery (śmaśā­na) [called] the uni­verse (viś­va) [and] being marked (kalitām) by the fig­ure –as an emblem– (kalpanā) of the skele­ton (khaṭvāṅ­ga) in the form of [his own] phys­i­cal body (vigra­ha). And he tastes (rasay­ati ca yad) [the best drink] con­tained in the skull (kapālam) —that [sym­bol­izes] a frag­ment (khaṇḍa­ka) of “vedya” or the objec­tive side of the uni­ver­sal man­i­fes­ta­tion (vedya)— lying (gam) in his (nija) hands (kara) –in the god­dess­es of his sens­es–, which is full of (pūrṇam) [that] Nec­tar –the best drink– (rasa-āsa­va) resid­ing in the uni­verse (viś­va). That very thing (tad etad) [is] his (asya) vow (vratam), [which is] both (ca) very dif­fi­cult (su-durlab­ham) and (ca) easy (sula­b­ham) [to observe] ||79–80||

इति जन्मनाशहीनं परमार्थमहेश्वराख्यमुपलभ्य ।
उपलब्धृताप्रकाशात्कृतकृत्यस्तिष्ठति यथेष्टम् ॥८१॥

Iti jan­manāśahī­naṁ paramārthama­heś­varākhyamu­pal­ab­hya |
Upal­ab­d­hṛtāprakāśātkṛ­takṛtyastiṣṭhati yatheṣṭam ||81||

Реализовав (upal­ab­hya) так (iti) известного как (ākhyam) Высшая истина (paramārtha) Великого (mahā) Господа (īśvara) не подверженного (hīnam) рождению (jan­ma) [и] смерти (nāśa), достигший (kṛta-kṛtyaḥ) остаётся [в теле] (tiṣṭhati) по желанию (yathā-iṣṭam), проявляя себя (prakāśāt) как воспринимающий субъект (upal­ab­d­hṛtā). ||81||

After real­iz­ing (upal­ab­hya) in that way (iti) the One who is known as (ākhyam) the Real (paramārtha) Great (mahā) Lord (īśvara) devoid of (hīnam) birth (jan­ma) [and] death (nāśa), [the Yogī –the Know­er of the Self–] that has attained the Supreme Goal of exis­tence (kṛta-kṛtyaḥ) remains [in a phys­i­cal body] (tiṣṭhati) as he wish­es (yathā-iṣṭam), because of the dis­play or man­i­fes­ta­tion (prakāśāt) [of this Great Lord] as the State of the Per­ceiv­er (upal­ab­d­hṛtā) ||81||

व्यापिनमभिहितमित्थं सर्वात्मानं विधूतनानात्वम् ।
निरुपमपरमानन्दं यो वेत्ति स तन्मयो भवति ॥८२॥

Vyāpinam­ab­hi­hi­ta­mit­thaṁ sarvāt­mā­naṁ vid­hū­tanānāt­vam |
Niru­pama­paramā­nan­daṁ yo vet­ti sa tan­mayo bha­vati ||82||

Тот, кто (yaḥ) знает (vet­ti) Его (saḥ) как (ittham) Истинное «Я» (ātmā­nam) всего (sar­va), называемое (abhi­hi­tam) всепронизывающим (vyāpinam), укротившее бесконечность двойственности (vid­hū­ta-nānāt­vam), чьё Высшлее (para­ma) Блаженство (ānan­dam) не имеет равных (niru­pa­ma), становится (bha­vati) единым (mayaḥ) с Ним (tad). ||82||

He (saḥ) who (yaḥ) knows (vet­ti) so (ittham) the Self (ātmā­nam) of all (sar­va), called (abhi­hi­tam) the All-per­va­sive One (vyāpinam) who has hum­bled infin­i­ty of dual­ism (vid­hū­ta-nānāt­vam) [and] whose Supreme (para­ma) Bliss (ānan­dam) is unequaled (niru­pa­ma), is (bha­vati) iden­ti­cal (mayaḥ) with Him (tad) ||82||

तीर्थे श्वपचगृहे वा नष्टस्मृतिरपि परित्यजन्देहम् ।
ज्ञानसमकालमुक्तः कैवल्यं याति हतशोकः ॥८३॥

Tīrthe śva­pacagṛhe vā naṣṭas­mṛti­rapi par­itya­jan­de­ham |
Jñā­nasamakāla­muk­taḥ kaivalyaṁ yāti hataśokaḥ ||83||

Покидает (par­itya­jan) сжёгший горести (hata-śokaḥ) физическое тело (deham) в священном месте (tīrthe) или (vā) в доме (gṛhe) парии (śva-paca), даже если (api) потеряет память (naṣṭa-smṛtiḥ), освобождённый (muk­taḥ) одновременно (sama-kāla) со знанием [о Себе] (jñā­na), достигает (yāti) абсолютного Единства (kaivalyam). ||83||

[Whether] the one who has dis­re­gard­ed sor­row (hata-śokaḥ) leaves (par­itya­jan) [his] phys­i­cal body (deham) in a place of pil­grim­age –i.e. in an extreme­ly aus­pi­cious place– (tīrthe) or (vā) at the house (gṛhe) of an out­cast (śva-paca), [or]even if (api) he los­es the mem­o­ry (naṣṭa-smṛtiḥ) [at that moment,] since he has achieved Lib­er­a­tion (muk­taḥ)simul­ta­ne­ous­ly (sama-kāla) with [his obtain­ing] Knowl­edge [about the Self] (jñā­na), he attains (yāti) Com­plete Lib­er­a­tion –lit. Iso­la­tion– (kaivalyam) [at the time of death] ||83||

पुण्याय तीर्थसेवा निरयाय श्वपचसदननिधनगतिः ।
पुण्यापुण्यकलङ्कस्पर्शाभावे तु किं तेन ॥८४॥

Puṇyāya tīrtha­sevā nirayāya śva­pacasadananid­hana­gatiḥ |
Puṇyāpuṇyakalaṅkas­parśāb­hāve tu kiṁ tena ||84||

Паломничество по святым местам (tīrtha-sevā) приносит заслуги (puṇyāya), наступление (gatiḥ) смерти (nid­hana) в доме (sadana) отверженного (śva­paca) ведёт в ад (nirayāya). Но (tu) что (kim) тому (tena), для кого не существует (abhāve) соприкосновения (sparśa) с загрязнением (kalaṅ­ka) заслугами (puṇya) [и] грехами (apuṇya)? ||84||

A vis­it to places of pil­grim­age (tīrtha-sevā) [is] for get­ting mer­it (puṇyāya), [while] arriv­ing at (gatiḥ) death (nid­hana) in the res­i­dence (sadana) of an out­cast (śva­paca) leads to hell (nirayāya). But (tu) in the absence of (abhāve) the touch (sparśa) by the stain (kalaṅ­ka) [called] mer­it (puṇya) [and] demer­it (apuṇya), what (kim) of that (tena)? –i.e. what is the rel­e­vance of vis­it­ing places of pil­grim­age or of not dying at the house of an out­cast in order to avoid a descent into hell, etc.?– ||84||

तुषकम्बुकसुपृथक्कृततण्डुलकणतुषदलान्तरक्षेपः ।
तण्डुलकणस्य कुरुते न पुनस्तद्रूपतादात्म्यम् ॥८५॥

तद्वत्कञ्चुकपटलीपृथक्कृता संविदत्र संस्कारात् ।
तिष्ठन्त्यपि मुक्तात्मा तत्स्पर्शविवर्जिता भवति ॥८६॥

Tuṣakam­buka­supṛthakkṛ­tataṇḍu­lakaṇatuṣadalān­tarakṣepaḥ |
Taṇḍu­lakaṇasya kurute na punas­tadrū­patādāt­myam ||85||

Tad­vatkañcuka­paṭalīpṛthakkṛtā saṁvi­da­tra saṁskārāt |
Tiṣṭhantyapi muk­tāt­mā tatsparśa­vi­var­jitā bha­vati ||86||

[Как не] заталкивай (kṣepaḥ) зерно риса (taṇḍu­la-kaṇasya) в (antara) фрагмент (dala) кожуры (tuṣa), полностью отделенное (su-pṛthak-kṛta) от кожуры и мякины (tuṣa-kam­bu­ka) рисовое зерно (taṇḍu­la-kaṇa) не (na) образует (kurute) снова (punar) единства (tādāt­myam) в той же (tad) форме (rūpa). Таким же образом (tad­vat), Чистое Сознание (saṁvid), отделённое (pṛthak-kṛtā) от группы (paṭalī) оболочек (kañcu­ka), даже (api) оставаясь (tiṣṭhan­tī) в них (atra) силой накопленных самскар (saṁskārāt), полностью освобождено (muk­ta-ātmā) [и] становится (bha­vati) не связанным (vivar­jitā) соприкосновением (sparśa) с ними (tad). ||85–86||

The inser­tion (kṣepaḥ) of a rice-grain (taṇḍu­la-kaṇasya) into (antara) the [same] frag­ment (dala) of husk (tuṣa) [after that very] grain of rice (taṇḍu­la-kaṇa) was total­ly sep­a­rat­ed (su-pṛthak-kṛta) from [its] husk and bran (tuṣa-kam­bu­ka) does not (na) pro­duce (kurute) iden­ti­ty –i.e. a very close and sta­ble union of grain and husk even if they are tight­ly wrapped up with a thread– (tādāt­myam) in the form of (rūpa) that (tad) –viz. in the form of the pre­vi­ous rice-grain– again (punar). In the same way (tad­vat), Pure Con­scious­ness [of the Know­er of the Self] (saṁvid), when sep­a­rat­ed (pṛthak-kṛtā) from the group (paṭalī) of sheaths [such as Āṇava­mala, etc.] (kañcu­ka), although (api) She –Pure Con­scious­ness– remains (tiṣṭhan­tī) in this [group of sheaths] (atra) * (which con­tin­ues to assume the aspect of a body that stays like a residue for some time only) *by force of the accu­mu­lat­ed impres­sion (s) (saṁskārāt), being [totally]emancipated (muk­ta-ātmā), becomes (bha­vati) free from (vivar­jitā) the touch (sparśa) of that [group of sheaths] (tad) ||85–86||

कुशलतमशिल्पिकल्पितविमलीभावः समुद्गकोपाधेः ।
मलिनोऽपि मणिरुपाधेर्विच्छेदे स्वच्छपरमार्थः ॥८७॥

एवं सद्गुरुशासनविमलस्थिति वेदनं तनूपाधेः ।
मुक्तमप्युपाध्यन्तरशून्यमिवाभाति शिवरूपम् ॥८८॥

Kuśalata­maśilpikalpi­tavi­malīb­hā­vaḥ samudgakopād­heḥ |
Malino’pi maṇirupād­her­vicchede svac­cha­paramārthaḥ ||87||

Evaṁ sadgu­ruśāsanav­i­malasthi­ti vedanaṁ tanūpād­heḥ |
Muk­tamapyupād­hyan­taraśūnyamivāb­hāti śivarū­pam ||88||

Драгоценный камень (maṇiḥ), чей безупречный вид (vimalī-bhā­vaḥ) выделан (kalpi­ta) искусным (kuśalata­ma) ювелиром (śilpi), даже (api) сокрытый (mali­naḥ) ограничениями (upād­heḥ) шкатулки (samudga­ka), в должное время (para­ma-arthaḥ) сверкает (svac­cha) при снятии ограничений (upād­heḥ vicchede). Так же (evam) Знание (vedanam), чья форма (sthi­ti) совершенно чиста (vimala) в учении (śāsana) истинного (sat) гуру (guru), тоже освобождаясь от (muk­tam api) ограниченний (upād­heḥ) физического тела (tanu), лишённое каких-либо (śūnyam iva) внутренних (antara) ограничений (upād­hi), сияет (ābhāti) как Шива (śiva-rūpam). ||87–88||

Although (api) a gem (maṇiḥ), whose com­plete­ly pure state (vimalī-bhā­vaḥ) has been pre­pared (kalpi­ta) by the most skill­ful (kuśalata­ma) jew­el­er (śilpi), [looks like] dark­ened (mali­naḥ) due to the lim­it­ing con­di­tion (upād­heḥ) [appear­ing as] the cas­ket (samudga­ka), [it nev­er­the­less becomes] duly (para­ma-arthaḥ) spot­less and very trans­par­ent (svac­cha)when the lim­it­ing con­di­tion [called] cas­ket is removed (upād­heḥ vicchede). So (evam) [is this] Knowl­edge (vedanam)whose state (sthi­ti) [is] total­ly pure (vimala) due to the teach­ings (śāsana) of a gen­uine (sat) Guru (guru), [that] when It becomes lib­er­at­ed from (muk­tam api) the par­tic­u­lar­iza­tion (upād­heḥ) [known as] the phys­i­cal body (tanu) –viz. when the body falls at the time of death–, being devoid of (śūnyam iva) anoth­er (antara) lim­it­ing con­di­tion (upād­hi), shines forth (ābhāti) as Śiva (śiva-rūpam) [indeed] ||87–88||

शास्त्रादिप्रामाण्यादविचलितश्रद्धयापि तन्मयताम् ।
प्राप्तः स एव पूर्वं स्वर्गं नरकं मनुष्यत्वम् ॥८९॥

Śāstrādiprāmāṇyā­davi­cal­i­taśrad­dhayāpi tan­may­atām |
Prāp­taḥ sa eva pūr­vaṁ svar­gaṁ narakaṁ manuṣy­at­vam ||89||

Авторитетом (prāmāṇyāt) писаний (śās­tra) и тому подобного (ādi), а также твёрдой верой (avi­cali­ta-śrad­dhayā api) отождествляясь (may­atām) этим [знанием] (tad), он (saḥ eva) сначала (pūr­vam) достигает (prāp­taḥ) небес (svargam), ада (narakam) или человеческой формы (manuṣy­at­vam). ||89||

Through the author­i­ty (prāmāṇyāt) of the scrip­tures (śās­tra) and so forth (ādi), [and] by a unwa­ver­ing faith (avi­cali­ta-śrad­dhayā api), he –a per­son– (saḥ eva) pre­vi­ous­ly (pūr­vam) attains (prāp­taḥ) iden­ti­ty (may­atām) with that (tad) [which he longs for. Sub­se­quent­ly, after the body falls, he goes either] to heav­en (svargam) [or] to hell (narakam) [or] to the human con­di­tion (manuṣy­at­vam) ||89||

अन्त्यः क्षणस्तु तस्मिन्पुण्यां पापां च वा स्थितिं पुष्यन् ।
मूढानां सहकारीभावं गच्छति गतौ तु न स हेतुः ॥९०॥

येऽपि तदात्मत्वेन विदुः पशुपक्षिसरीसृपादयः स्वगतिम् ।
तेऽपि पुरातनसम्बोधसंस्कृतास्तां गतिं यान्ति ॥९१॥

Antyaḥ kṣaṇas­tu tas­min­puṇyāṁ pāpāṁ ca vā sthi­tiṁ puṣyan |
Mūḍhānāṁ sahakārīb­hā­vaṁ gac­cha­ti gatau tu na sa het­uḥ ||90||

Ye’pi tadāt­matve­na viduḥ paśu­pakṣis­arīsṛpā­dayaḥ sva­ga­tim |
Te’pi purā­tanasam­bod­hasaṁskṛtāstāṁ gatiṁ yān­ti ||91||

Поддерживаемое (puṣyan) в последний (antyaḥ) момент (kṣaṇaḥ tu) благое (puṇyām) или (ca vā) грешное (pāpām) состояние (sthitim) становится определяющей причиной движения (sahakārī-bhā­vam gac­cha­ti) заблуждающихся (mūḍhānām), но (tu) это (saḥ) не (na) причина (het­uḥ) движения (gatau) для него (tas­min). Те (te), кто (ye) были ранее посвящены в знание (purā­tana-sam­bod­ha-saṁskṛtāḥ), даже (api… api) став домашними животными, птицами, рептилиями и т.п. (paśu-pakṣi-sarīsṛ­pa-ādayaḥ), если они знают (viduḥ) своё состояние (sva-gatim) как Это своего истинного Я (tad-ātmatve­na) [в момент смерти], достигают (yān­ti) того (tām) состояния (gatim). ||90–91||

The last (antyaḥ) moment (kṣaṇaḥ tu) nour­ish­es or fos­ters (puṣyan) a vir­tu­ous (puṇyām) or (ca vā) sin­ful (pāpām) state (sthitim), [and] becomes the cause (sahakārī-bhā­vam gac­cha­ti) [of the course of des­tiny] in the case of the ones delud­ed by Māyā (mūḍhānām). But (tu) it –i.e. the last moment– (saḥ) is not (na) the cause (het­uḥ) of [such a] course of des­tiny (gatau) with respect to him –viz. the Know­er of the Self– (tas­min). Even (api… api) those (te) who (ye) have been pre­vi­ous­ly favored and sanc­ti­fied by Knowl­edge (purā­tana-sam­bod­ha-saṁskṛtāḥ), [even though] they are domes­tic ani­mals, birds, rep­tiles, etc. (paśu-pakṣi-sarīsṛ­pa-ādayaḥ), if they know (viduḥ) their state (sva-gatim) to be That of their own Self (tad-ātmatve­na) [at the time of death, then such beings] attain (yān­ti) that (tām) State (gatim) ||90–91||

स्वर्गमयो निरयमयस्तदयं देहान्तरालगः पुरुषः ।
तद्भङ्गे स्वौचित्याद्देहान्तरयोगमभ्येति ॥९२॥

एवं ज्ञानावसरे स्वात्मा सकृदस्य यादृगवभातः ।
तादृश एव तदासौ न देहपातेऽन्यथा भवति ॥९३॥

Svarga­mayo niraya­mayas­ta­dayaṁ dehān­tarāla­gaḥ puruṣaḥ |
Tadb­haṅge svauci­tyād­de­hān­tarayo­gam­ab­hyeti ||92||

Evaṁ jñānā­vasare svāt­mā sakṛ­dasya yādṛ­gav­ab­hā­taḥ |
Tādṛśa eva tadāsau na dehapāte’nyathā bha­vati ||93||

Так (tad), эта (ayam) индивидуальная душа (puruṣaḥ) пребывающая (gaḥ) внутри (antarāla) физического тела (deha) есть рай (svar­ga-mayaḥ) [или] ад (niraya-mayaḥ). Когда [это физическое тело] отброшено (tad-bhaṅge), происходит соединение с (yogam abhyeti) другим (antara) физическим телом (deha) подходящим (auci­tyāt) для неё (sva). Таким же образом (evam), в момент (avasare) [обретения] знания (jñā­na), собственная (sva) сущность (ātmā) в тот же момент (sakṛt) сама собой (yādṛk) появляется (avab­hā­taḥ) перед ней (asya). Всегда воспринимая это так (tādṛśaḥ eva) она (asau) вопреки (any­athā) падению тела (deha-pāte), не возникает [снова] (na… bha­vati). ||92–93||

There­fore (tad), this (ayam) indi­vid­ual soul –i.e. the lim­it­ed being– (puruṣaḥ) who is (gaḥ) inside (antarāla) a phys­i­cal body (deha) is heav­en (svar­ga-mayaḥ) [or] hell (niraya-mayaḥ). When that [phys­i­cal body] is elim­i­nat­ed (tad-bhaṅge),[the indi­vid­ual soul] comes into con­tact with (yogam abhyeti) anoth­er (antara) phys­i­cal body (deha) accord­ing to [the ten­den­cies which are ade­quate­ly] suit­able (auci­tyāt) for him­self –for such an indi­vid­ual soul– (sva). Sim­i­lar­ly (evam), at the moment (avasare) Knowl­edge [is revealed] (jñā­na), his own (sva) Self (ātmā) appears (avab­hā­taḥ) at once (sakṛt) as such (yādṛk) before him –before the lim­it­ed being– (asya). [After that,] He –the Self– (asau) [is expe­ri­enced] always –Abhi­nav­agup­ta wrote “tadā” or “then”, but it should prefer­ably be “sadā” or “always”– (tadā) like that (tādṛśaḥ eva) –as his essen­tial nature–, [and] when his phys­i­cal body falls (deha-pāte), [He] is not (na… bha­vati) oth­er­wise (any­athā)–the Self remains revealed and nev­er cov­ered or veiled by any­thing– ||92–93||

करणगणसम्प्रमोषः स्मृतिनाशः श्वासकलिलता च्छेदः ।
मर्मसु रुजाविशेषाः शरीरसंस्कारजो भोगः ॥९४॥

स कथं विग्रहयोगे सति न भवेत्तेन मोहयोगेऽपि ।
मरणावसरे ज्ञानी न च्यवते स्वात्मपरमार्थात् ॥९५॥

Karaṇa­gaṇasam­pramoṣaḥ smṛt­ināśaḥ śvāsakalilatā cchedaḥ |
Mar­ma­su rujāviśeṣāḥ śarīrasaṁskāra­jo bhogaḥ ||94||

Sa kathaṁ vigra­hayo­ge sati na bhavet­te­na mohayoge’pi |
Maraṇā­vasare jñānī na cya­vate svātma­paramārthāt ||95||

Полное разрушение (sam­pramoṣaḥ) группы (gaṇa) органов (karaṇa), потеря (nāśaḥ) памяти (smṛti), спазмы (kalilatā) дыхания (śvāsa), разрывы (chedaḥ) тканей (mar­ma­su), различные (viśeṣāḥ) лихорадки (rujā) приносят переживания (bhogaḥ) телу (śarīra) по причине (jaḥ) накопленных впечатлений (saṁskāra). Как (katham) это может не происходить (saḥ… na… bhavet) когда есть контакт с физическим телом (vigra­ha-yoge sati)? В этом случае (tena), знающий (jñānī), даже если (api) есть связь с (yoge) невежеством (moha) в момент (avasare) смерти (maraṇa), не отклоняется (na cya­vate) от Высшей реальности (para­ma-arthāt) собственного (sva) Я (ātma). ||94–95||

Com­plete destruc­tion (sam­pramoṣaḥ) of the group (gaṇa) of [thir­teen] organs (karaṇa), loss (nāśaḥ) of mem­o­ry (smṛti), stam­mer­ing (kalilatā) of the air [in the region of the throat] (śvāsa) –i.e. spas­mod­ic move­ment of the air in that area–, sep­a­ra­tion (chedaḥ) in the joints (mar­ma­su) [and] var­i­ous (viśeṣāḥ) ail­ments [such as fever, dysen­tery, etc.] (rujā) [con­sti­tute] the expe­ri­ence of pain (bhogaḥ) that is caused by (jaḥ) the accu­mu­lat­ed impres­sions (saṁskāra) relat­ing to the phys­i­cal body (śarīra). How (katham) could it –the above­men­tioned expe­ri­ence of pain—not hap­pen (saḥ… na… bhavet) when there is con­tact with the phys­i­cal body (vigra­ha-yoge sati)? On that account (tena), the Know­er of the Self (jñānī), even if (api) there is a rela­tion­ship with (yoge) Māyā –viz. igno­rance con­nect­ed with the phys­i­cal body– (moha) [being gen­er­at­ed] at the time (avasare) of death (maraṇa), does not devi­ate (na cya­vate) from the High­est Real­i­ty (para­ma-arthāt) [called] his own (sva) Self (ātma) ||94–95||

परमार्थमार्गमेनं झटिति यदा गुरुमुखात्समभ्येति ।
अतितीव्रशक्तिपातात्तदैव निर्विघ्नमेव शिवः ॥९६॥

Paramārthamārga­me­naṁ jhaṭi­ti yadā guru­mukhāt­sam­ab­hyeti |
Atitīvraśak­tipātāt­tadai­va nirvigh­name­va śivaḥ ||96||

Когда (yadā) этот (enam) путь (mārgam) Высшей Истины (para­ma-artha) получен (sam­ab­hyeti) из уст (mukhāt) Гуру (guru), тогда (tadā eva), через чрезвычайно сильное снисхождение Силы (ati-tīvra-śak­ti-pātāt), он быстро и беспрепятственно [становится] Шивой (jhaṭi­ti… nirvigh­nam eva śivaḥ). ||96||

When (yadā) [a cer­tain per­son who is in his last birth] receives (sam­ab­hyeti) this (enam) path (mārgam) of the High­est Real­i­ty (para­ma-artha) from the mouth (mukhāt) of [his] Guru (guru), then (tadā eva), through an exces­sive­ly strong descent of Pow­er (ati-tīvra-śak­ti-pātāt), he instant­ly and unob­struct­ed­ly [becomes] Śiva (jhaṭi­ti… nirvigh­nam eva śivaḥ) ||96||

सर्वोत्तीर्णं रूपं सोपानपदक्रमेण संश्रयतः ।
परतत्त्वरूढिलाभे पर्यन्ते शिवमयीभावः ॥९७॥

Sar­vot­tīrṇaṁ rūpaṁ sopā­na­padakrameṇa saṁśray­ataḥ |
Paratattvarūḍhilāb­he paryante śiva­mayīb­hā­vaḥ ||97||

Реализовавший (saṁśray­ataḥ) трансцендентную (uttīrṇam) всему (sar­va) Природу (rūpam) постепенным методом (krameṇa) подъема (pada) по ступеням (sopā­na), взойдя (rūḍhi-lāb­he) к Высшему (para) принципу (tatt­va), в конце концов (paryante) сливается (mayī-bhā­vaḥ) с Шивой (śiva). ||97||

To him who, [not hav­ing attained the teach­ing about the per­fect Knowl­edge due to a soft descent of Pow­er,] real­izes (saṁśray­ataḥ) the Nature (rūpam) which tran­scends (uttīrṇam) all (sar­va) by the grad­ual method (krameṇa) of climb­ing up (pada) the lad­ders –viz. the suc­ces­sive stages to go up high­er and high­er– (sopā­na), after ascend­ing (rūḍhi-lāb­he)into the Supreme (para) Prin­ci­ple (tatt­va) [as far as pos­si­ble while liv­ing, a full] iden­ti­fi­ca­tion (mayī-bhā­vaḥ) with Śiva (śiva) [takes place] at the end –i.e. at the moment when his body falls– (paryante) ||97||

तस्य तु परमार्थमयीं धारामगतस्य मध्यविश्रान्तेः ।
तत्पदलाभोत्सुकचेतसोऽपि मरणं कदाचित्स्यात् ॥९८॥

योगभ्रष्टः शास्त्रे कथितोऽसौ चित्रभोगभुवनपतिः ।
विश्रान्तिस्थानवशाद्भूत्वा जन्मान्तरे शिवीभवति ॥९९॥

Tasya tu paramārthamayīṁ dhārā­ma­gata­sya mad­hyav­iśrān­teḥ |
Tatpadalābhotsukacetaso’pi maraṇaṁ kadāc­it­syāt ||98||

Yogabhraṣṭaḥ śāstre kathito’sau cit­rab­hogab­hu­vana­p­atiḥ |
Viśrān­tisthā­navaśādb­hūtvā jan­māntare śivīb­ha­vati ||99||

Но (tu) остановленный (viśrān­teḥ) на полпути (mad­hya) приходом (syāt) в какой-то момент (kadā­cid) смерти (maraṇam) не достигает (agata­sya) потока (dhārām) наполненного (mayīm) Высшей реальностью (para­ma-artha), хоть (api) его ум (cetasaḥ) [и] намерен (utsu­ka) достичь (lāb­ha) этого (tad) состояния (pada). Такого (asau), писания (śāstre) именуют (kathi­taḥ) отпавшим (bhraṣṭaḥ) от йоги (yoga). Он становится владыкой (patiḥ) миров (bhu­vana) великолепных (cit­ra) наслаждений (bhoga). В следствие (vaśāt) [пребывания в] местах отдыха (viśrān­ti-sthā­na), после принятия (bhūtvā) промежуточного (antare) рождения (jan­ma), становится Шивой (śivī-bha­vati). ||98–99||

But (tu) in the case of one who stops (viśrān­teḥ) half-way (mad­hya) [due to some obsta­cle and] does not attain (agata­sya) the Stream (dhārām) full of (mayīm) the High­est Real­i­ty (para­ma-artha); [or if,] though (api) his mind (cetasaḥ) is eager to (utsu­ka) acquire (lāb­ha) that (tad) State (pada), death (maraṇam) occurs (syāt) at some moment (kadā­cid) [in the mid­dle of his prac­tice. Then,] he (asau), [in both sit­u­a­tions,] is said to be (kathi­taḥ) one who has fall­en (bhraṣṭaḥ) from Yoga (yoga) in the [revealed] scripture[s] (śāstre). [When his phys­i­cal body dies,] he becomes a lord (patiḥ) of the worlds (bhu­vana) [replete with] won­der­ful (cit­ra) enjoy­ments (bhoga). [On the ces­sa­tion of his right to those enjoy­ments, and] on account of (vaśāt) [the awak­en­ing of the accu­mu­lat­ed impres­sions belong­ing to that prac­tice of focus­ing his atten­tion on suc­ces­sive] rest­ing places (viśrān­ti-sthā­na), [such a per­son,] after tak­ing (bhūtvā) anoth­er (antare) birth (jan­ma), [eas­i­ly ascends into the State which had been per­ceived in his pre­vi­ous birth or life, and final­ly, once such a phys­i­cal body falls,] he becomes
Śiva (śivī-bha­vati) ||98–99||

परमार्थमार्गमेनं ह्यभ्यस्याप्राप्य योगमपि नाम ।
सुरलोकभोगभागी मुदितमना मोदते सुचिरम् ॥१००॥

विषयेषु सार्वभौमः सर्वजनैः पूज्यते यथा राजा ।
भुवनेषु सर्वदैवैर्योगभ्रष्टस्तथा पूज्यः ॥१०१॥

Paramārthamārga­me­naṁ hyab­hyasyāprāpya yogamapi nāma |
Suralok­ab­hogab­hāgī mudi­ta­manā modate suci­ram ||100||

Viṣayeṣu sārv­ab­hau­maḥ sar­va­janaiḥ pūjy­ate yathā rājā |
Bhu­vaneṣu sar­vadaivairyo­gabhraṣṭas­tathā pūjyaḥ ||101||

Также (api) действительно (hi) практиковавший (abhyasya) этот (enam) путь (mārgam) Высшей (para­ma) цели (artha), но (nāma) не достигнувший (aprāpya) единства (yogam), вкушает (bhāgī) удовольствия (bhoga) мира (loka) богов (sura), [где] с умом наполненным радостью (mudi­ta-manā) наслаждается (modate) очень долгое время (suci­ram). Как (yathā) царь (rājā) самодержавец (sārv­ab­hau­maḥ) почитается (pūjy­ate) всеми людьми (sar­va-janaiḥ) царства (viṣayeṣu), так (tathā) отпавший (bhraṣṭaḥ) от йоги (yoga) почитается (pūjyaḥ) всеми богами (sar­va-daivaiḥ) в [райских] мирах (bhu­vaneṣu) ||100–101||

Even (api) after hav­ing
prac­ticed (abhyasya) this (enam) path (mārgam) of the High­est (para­ma) Real­i­ty (artha) indeed (hi), but (nāma) not hav­ing attained (aprāpya) a [repose char­ac­ter­ized by a right] union [with his own Self] (yogam),[he, the one who fell from Yoga,] par­takes of (bhāgī) the enjoy­ments (bhoga) in the worlds (loka) of the gods (sura),[and] with his mind full of cheer­ful­ness (mudi­ta-manā), he is hap­py (modate) [there] for a very long time (suci­ram). Just as (yathā) a sov­er­eign (rājā) [and] uni­ver­sal monarch (sārv­ab­hau­maḥ) is wor­shiped (pūjy­ate) by all the peo­ple (sar­va-janaiḥ) in [his] ter­ri­to­ries (viṣayeṣu), in the same way (tathā), one who has fall­en (bhraṣṭaḥ) from Yoga (yoga) [is]worshiped (pūjyaḥ) by all the gods (sar­va-daivaiḥ) in [each of their heav­en­ly] worlds (bhu­vaneṣu) ||100–101||

महता कालेन पुनर्मानुष्यं प्राप्य योगमभ्यस्य ।
प्राप्नोति दिव्यममृतं यस्मादावर्तते न पुनः ॥१०२॥

Mahatā kāle­na pun­ar­mānuṣyaṁ prāpya yogam­ab­hyasya |
Prāp­noti divya­mamṛ­taṁ yas­mādā­var­tate na punaḥ ||102||

После долгого времени (mahatā kāle­na) обретя (prāpya) снова (punar) человеческую форму (mānuṣyam), [он] практикует (abhyasya) Йогу (yogam) [и] достигает (prāp­noti) божественного (divyam) Нектара бессмертия (amṛ­tam) после которого (yas­māt) не возвращается (āvar­tate na) снова (punar). ||102||

After a very long time (mahatā kāle­na) [liv­ing in those heav­en­ly worlds, the one who fell from Yoga,] hav­ing obtained (prāpya) again (punar) the human con­di­tion (mānuṣyam), prac­tices (abhyasya) Yoga (yogam) [and] acquires (prāp­noti) the divine (divyam) Nec­tar of Immor­tal­i­ty (amṛ­tam) from which (yas­māt) he does not return (āvar­tate na) any more (punar) ||102||

तस्मात्सन्मार्गेऽस्मिन्निरतो यः कश्चिदेति स शिवत्वम् ।
इति मत्वा परमार्थे यथातथापि प्रयतनीयम् ॥१०३॥

Tasmātsanmārge’sminnirato yaḥ kaś­cide­ti sa śivat­vam |
Iti matvā paramārthe yathā­tathāpi pray­atanīyam ||103||

Таким образом (tas­māt), каждый (yaḥ kaś­cid) истинно преданный (nirataḥ) этому (asmin) вечному пути (sat-mārge) становится Шивой (eti saḥ śivat­vam). Зная это (iti matvā), следует предпринять чрезвычайные усилия (pray­atanīyam) любым [возможным] способом (yathā-tathā api) [достичь] Высшей цели (para­ma-arthe) ||103||

There­fore (tas­māt), any­one whoso­ev­er (yaḥ kaś­cid) that is com­plete­ly devot­ed to (nirataḥ) this (asmin) very beau­ti­ful path (sat-mārge) becomes Śiva (eti saḥ śivat­vam). Reflect­ing in this man­ner (iti matvā), a great effort is to be intense­ly made (pray­atanīyam) in what­ev­er [pos­si­ble] way (yathā-tathā api) in order to attain the High­est Real­i­ty or Supreme Goal (para­ma-arthe) ||103||

इदमभिनवगुप्तोदितसङ्क्षेपं ध्यायतः परं ब्रह्म ।
अचिरादेव शिवत्वं निजहृदयावेशमभ्येति ॥१०४॥

Idam­ab­hi­nav­agup­todi­tasaṅkṣepaṁ dhyāy­ataḥ paraṁ brah­ma |
Acirāde­va śivat­vaṁ nijahṛ­dayāveśam­ab­hyeti ||104||

Тот, кто медитирует (dhyāy­ataḥ) на этого (idam) Высшего (param) Брахму (brah­ma) краткое объяснение которого (saṅkṣepam) было провозглашено (udi­ta) Абхинавагуптой (abhi­nav­agup­ta), вскоре (acirāt eva) достигает проникновения (āveśam abhyeti) состояния Шивы (śivat­vam) в его (nija) сердце (hṛdaya). ||104||

In the case of the one who med­i­tates (dhyāy­ataḥ) on this (idam) Supreme (param) Brah­ma (brah­ma) in whom a brief expla­na­tion [about His nature] (saṅkṣepam) has been pro­claimed (udi­ta) by Abhi­nav­agup­ta (abhi­nav­agup­ta) [in the form of ven­er­a­ble Paramārthasāra], the State of Śiva (śivat­vam) soon (acirāt eva) pen­e­trates into (āveśam abhyeti) his (nija) heart (hṛdaya) ||104||

आर्याशतेन तदिदं सङ्क्षिप्तं शास्त्रसारमतिगूढम् ।
अभिनवगुप्तेन मया शिवचरणस्मरणदीप्तेन ॥१०५॥

Āryāśate­na tadi­daṁ saṅkṣip­taṁ śās­trasāra­matigūḍham |
Abhi­nav­agupte­na mayā śivacaraṇas­maraṇadīpte­na ||105||

Именно эта (tad idam) чрезвычайно тайная (ati-gūḍham) суть (sāram) всех писаний (śās­tra) кратко изложена (saṅkṣip­tam) в сотне (śate­na) [строк в размере] арья (āryā) мной (mayā), Абхинавагуптой (abhi­nav­agupte­na), озарённым (dīpte­na) созерцанием (smaraṇa) стоп Шивы (śiva-caraṇa) ||105||

This very (tad idam) extreme­ly secret (ati-gūḍham) essence (sāram) of [all] the scrip­tures (śās­tra) has been summed up (saṅkṣip­tam) in one hun­dred (śate­na) [vers­es in] Āryā meter (āryā) by me (mayā), Abhi­nav­agup­ta (abhi­nav­agupte­na), the one who shines (dīpte­na) by the remem­brance (smaraṇa) of the Śiva’s feet (śiva-caraṇa) ||105||

इति श्रीमहामाहेश्वराचार्याभिनवगुप्तविरचितः परमार्थसारः॥

Iti śrīmahāmāheś­varācāryāb­hi­nav­agup­tavirac­i­taḥ paramārthasāraḥ ||

Такова (iti) Суть Высшей Истины (para­ma-artha-sāraḥ), сочинённая (virac­i­taḥ) Абхинавагуптой (abhi­nav­agup­ta), досточтимым (śrī) учителем (ācārya) [и] великим преданным Господа (mahā-māhā-īśvara).

Here ends (iti) Paramārthasāra –The essence of the High­est Real­i­ty or Supreme Goal– (para­ma-artha-sāraḥ) com­posed (virac­i­taḥ) byAb­hi­nav­agup­ta (abhi­nav­agup­ta), the ven­er­a­ble (śrī) Mas­ter (ācārya) [and] Great Devo­tee of the Great Lord (mahā-māhā-īśvara).