Парамартхасара

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)!

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)!

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).

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)_

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).

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)

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) порождает (prabhāvitam) эту (idam) четвёрку (catuṣṭayam) отдельных (vibhāgena) сфер (aṇḍa): Шакти (śaktiḥ), Майя (māyā), Пракрити (prakṛtiḥ) и (ca) Притхви (pṛthvī… iti).

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).

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) там (tatra) воплощённый в теле (dehī) Вкушающий (bhoktā) — сам (eva) Шива (śivaḥ), принявший (gṛhīta) состояние (bhāvaḥ) ограниченного существа (paśu).

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)_

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).

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)

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

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)

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).

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)

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)

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)

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).

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)

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).

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)_.

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).

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)_

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).

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)

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).

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)

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).

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)

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).

[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)

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).

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)

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).

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)

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).

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)

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).

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)_

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).

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)_

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).

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)

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).

[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)

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).

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)

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).

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)!

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)!

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)!

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).

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).

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).

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)_

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).

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)

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).

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)

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).

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]

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).

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).

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).

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]

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).

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)

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).

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)

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).

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)

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).

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).

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).

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).

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).

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).

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).

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).

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).

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).

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).

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–.

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).

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–.

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).

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).

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).

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).

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).

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).

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).

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).

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).

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)“–.

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).

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).

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)?

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)?

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).

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).

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).

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).

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).

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].

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).

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).

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).

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).

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).

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).

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)?

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]?

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).

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).

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).

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).

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).

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).

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).

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).

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॥

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)?

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)?

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).

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).

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).

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).

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

Aśnanyadvā tadvā saṁvīto yena kenacicchāntaḥ ।
Yatra kvacana nivāsī vimucyate sarvabhūtātmā ॥69॥

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

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].

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).

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).

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).

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)_.

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)?

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)?

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).

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).

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).

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).

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).

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).

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).

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).

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).

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).

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).

[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).

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).

[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].

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).

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)

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).

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).

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).

[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].

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)?

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.?–

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).

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).

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).

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].

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).

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).

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).

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).

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).

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–

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).

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).

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).

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).

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).

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).

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).

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).

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॥

Даже (api) практиковавший (abhyasya) этот (enam) путь (mārgam) Высшей (parama) цели (artha) верно (hi), 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 же (tathā) отпавший (bhraṣṭaḥ) от йоги (yoga) почитается (pūjyaḥ) всеми богами (sarva-daivaiḥ) в [райских] мирах (bhuvaneṣu).

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).

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).

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).

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).

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).

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).

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).

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).

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).

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).