शक्तिपरिणामक्रमेण समष्टि-व्यष्टि-पिण्डोत्पत्ति:
S̒aktiparinͅāmakramenͅa Samaṣṭi-vyaṣṭi-pinͅdͅotpattihͅ
The origin of the whole, part, pinda through the process of transformation of Shaktiͅ
नास्ति सत्यविचारेsस्मिन्नुत्पत्तिश्चाण्डपिण्डयोः । तथापि लोकवृत्त्यर्थं वक्ष्ये सत्संप्रदायत: ।।१२।।
Nāsti satyavicāresminnutpattis̒cānͅdͅapinͅdͅayohͅ tathāpi lokavr̥ttyartham vaks̒ye satsanpradāyatahͅ
In this true contemplation, there is no creation of the anda and pinda. Even so, for [satisfying] the inclinations of the people, I speak of it from the true transmission.
यदा नास्ति स्वयं कर्त्ता कारणं न कुलाकुलम् । अव्यक्तं च परंब्रह्म अनामा विद्यते तदा ।।१३।।
Yadā nāsti svayam karttā kāranͅam na kulākulam Avyaktam ca parambrahma anāmā vidyate tadā
When the unexpressed Supreme Expansion is not the doer Himself, nor cause, nor kula or akula, it exists without name.
निजा पराsपरा सूक्ष्मा कुण्डलिन्यासु पंचधा । शक्रिचक्रक्रमेणोत्थो जात: पिण्ड: पर: शिव: ।।१४।।
Nijā parāparā sūks̒mā kunͅdͅalinyāsu pancadhā s̒akricakrakramenͅottho jātahͅ pinͅdͅahͅ parahͅ S̒ivahͅ
The subtle, supreme and non-supreme, innate Kundalini is pressed five ways. The Supreme Shiva rises through the sequence of the energy chakras, and is transformed into totality.
सृष्टि: कुण्डलिनी ख्याता द्विधा भागवती तु सा । एकधा स्थूलरूपा च लोकानां प्रत्यगात्मिका ।।१५।।
sr̥ṣṭihͅ kunͅdͅalinī khyātā dvidhā bhāgavatī tu sā ekadhā sthūlarūpā ca lokānām pratyagātmikā
Kundalini is known as Emittance, She is the two kinds of Bhagavati; in the gross form, She is the manifest self of the people.
अपरा सर्वगा सूक्ष्मा व्याप्तिव्यापक वर्जिता ।तस्या भेदं न जानाति मोहिता प्रत्ययेन तु ।।१६।।
Aparā sarvagā sūks̒mā vyāptivyāpaka varjitā tasyā bhedam na jānāti mohitā pratyayena tu
The other [is] all pervasive, subtle, devoid of pervasion and of that which pervades pervasion. Ones deluded with conviction do not know Her variants.
परा संबित्
Parā Sambita
Transcendental Consciousness (Para)
सत्वे सत्वे सकलरचना राजते संवेदिका तत्वे तत्वे परममहिमा संविदेवावभाति । भावे भावे बहुलतरला लम्पटा संविदेषा भासे भासे भजनचतुरा वृंहिता संविदेव ।।१७।।
Satve Satve sakalaracanā rājate samvedikā Tatve tatve paramamahimā samvidevāvabhāti bhāve bhāve bahulataralā lampaṭā samvideṣā bhāse bhāse bhajanacaturā vr̥nhitā samvideva
In each entity, this one consciousness is resplendent as complete creation; in each element, this consciousness is illuminated; in each coming into being, this extremely fluid consciousness is personified; deft in enjoyment, in each illumination, this consciousness alone is magnified.
सर्वात्मकम् आत्मतत्वम्
Sarvātmakam Ātmatattvam
The Self-substance that is the Self of All
आत्मा खलु विश्वमूलं तत्र प्रमाणं न कोsप्यर्थयते । कस्य वा भवति पिपासा गंगास्रोतसि निमग्नस्य ।।१८।।
Ātmā khalu vis̒vamūlam tatra pramānͅam na kopyarthayate Kasya vā bhavati pipāsā gaṅgāsrotasi nimagnasya
The soul is certainly the root of the world, there is no sense for proof there. Who, immersed in the streams of the Ganga, would be thirsty?
अमेध्यमथवा मेध्यं यत् यत् पश्यति चक्षुषा । तत्तदात्मेति विज्ञाय प्रत्याहरति योगवित् ।।१९।।
Amedhyamathavā medhyam yat yat pas̒yati caks̒uṣā tattadātmeti vijñāya pratyāharati yogavit
Purified or impure, whatever is seen with eyes, whether an object of the mind or not; it is all the atman; having known this, the knower of Yoga, withdraws in.
यत् यत् शृणोति कर्णाभ्यामप्रियमथया प्रियम् । तत्तदात्मेति विज्ञाय प्रत्याहरति योगवित् ।।२०।।
Yat yat s̒r̥nͅoti karnͅābhyāmapriyamathayā priyam tattadātmeti vijñāya pratyāharati yogavit
Whatever is heard with the ears, whether suitable or unsuitable; it is all the atman; having known this, the yogi withdraws.
अमिष्टमथवा मिष्टम् यत् यत् स्पृशति जिह्वया । तत्तदात्मेति विज्ञाय प्रत्याहरति योगवित् ।। २१ ।।
Amiṣṭamathavā miṣṭam yat yat spr̥s̒ati jihvayā tattadātmeti vijñāya pratyāharati yogavit
Whatever is touched with the tongue, whether sweet or not; it is all the atman; having known this, the yogi withdraws.
सुगंधमथ दुर्गन्धं यत् यत् जिघ्रति नासया। तत्तदात्मेति विज्ञाय प्रत्याहरति योगवित् ।।२२।।
Sugandhamatha durgandham yat yat jighrati nāsayā tattadātmeti vijñāya pratyāharati yogavit
Whatever is smelled with the nose, whether pleasant or unpleasant; it is all the atman; having known this, the yogi withdraws.
कर्कशं कोमलं वापि यत् यत् स्पृशति च त्वचा तत्तदात्मेति विज्ञाय प्रत्याहरति योगवित् ।।२३।।
Karkas̒am komalam vāpi yat yat spr̥s̒ati c tvacā tattadātmeti vijñāya pratyāharati yogavit
And whatever touches the skin, whether harsh or soft; it is all the atman; having known this, the yogi withdraws.