Īśvarapratyabhijñākārikā-s

The Aphorisms about the Recognition of the Lord

 Introduction

The Īśvarapratyabhijñākārikā-s (The aphorisms about the Recognition of the Lord) was written by the great Master Utpaladeva (9^th century A.D). His Guru, Somānanda, was the founder of the Pratyabhijñā section of Trika Shaivism by means of the glorious Śivadṛṣṭi (a very important scripture). The greatest Trika Master of all time, Abhinavagupta (whose grandGuru was Utpaladeva himself) wrote a commentary on Śivadṛṣṭi. Anyway, this valuable commentary is now lost. This reduced the fame of Śivadṛṣṭi, because it is well known in this system that if your scripture received a commentary by Abhinavagupta, its fame will increase. The Pratyabhijñā section of Trika Shaivism teaches that your real identity (i.e. Śiva) is not to be "known" but "recognized". As Śiva is the Highest Knower, He cannot be known. Nonetheless, He can be recognized by a person on whom His Grace has been bestowed. The distinctive characteristic of the Pratyabhijñā section is that the authors here strive to give a rational support to the teachings which were enunciated kind of dogmatically before (e.g. in the Spanda section). Utpaladeva, the main disciple of Somānanda, wrote this crucial book called Īśvarapratyabhijñākārikā-s (Aphorisms about the Recognition of the Lord), which is considered to be the most relevant scripture in the Pratyabhijñā section. Its fame exponentially increased due to the two Abhinavagupta's commentaries on it: Īśvarapratyabhijñāvimarśinī and Īsvarapratyabhijñāvivṛtivimarśinī. What Abhinavagupta blessed was turned into gold. Utpaladeva was the Guru of Lakṣmaṇagupta, and Lakṣmaṇagupta was one of the twelve Guru-s of Abhinavagupta. Hence Abhinavagupta mentions Utpaladeva in his scriptures like "Parameṣṭhī" (grandGuru, i.e. Guru of his Guru).

This Utpaladeva's scripture is then extremely important for all the followers of Trika Shaivism. It is a real panacea curing the sickness known as an intellect replete with misconceptions. Utpaladeva wrote a short commentary on it, called Īśvarapratyabhijñākārikāvṛtti. The structure of Īśvarapratyabhijñākārikā is like this:

1. Section 1: Jñānādhikāraḥ (Section about Knowledge) — It contains 88 stanzas
2. Section 2: Kriyādhikāraḥ (Section about Action) — It contains 53 stanzas
3. Section 3: Āgamādhikāraḥ (Section about revealed knowledge) — It contains 31 stanzas
4. Section 4: Tattvasaṅgrahādhikāraḥ (Section about a compendium of tattva-s) — It contains 18 stanzas
5. Number of stanzas in Īśvarapratyabhijñākārikā: 190

Goal of life is Liberation. Man has searched for freedom always in human history, but according to Trika Shaivism that is not real Liberation. Real Liberation does not mean that your body should be free from some prison and things like that. Real Liberation amounts to attaining His Svātantrya or Absolute Freedom. When the Great Lord's Svātantrya is achieved, then you see unity in all the things, i.e. you stop seeing duality as before. All is forever identified with Svātantrya, with Him, and that is the end of the story called 'you in bondage'. From this point on nothing will get in your way, because if something apparently gets in your way, that is Svātantrya again. This constant awareness of unity in all is real Freedom. There is no other attainment greater than this!

Keeping the above in mind, now read Īśvarapratyabhijñākārikā-s and experience Supreme Delight, dear Śiva.

Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me.

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 Section 1: Jñānādhikāraḥ (Section about Knowledge)

 Chapter 1.1

कथञ्चिदासाद्य महेश्वरस्य दास्यं जनस्याप्युपकारमिच्छन्।
समस्तसम्पत्समवाप्तिहेतुं तत्प्रत्यभिज्ञामुपपादयामि॥१.१.१॥
Kathañcidāsādya maheśvarasya dāsyaṁ janasyāpyupakāramicchan|
Samastasampatsamavāptihetuṁ tatpratyabhijñāmupapādayāmi||1.1.1||

Having obtained (āsādya) somehow (kathañcid) the state of servant (dāsyam) of the Great Lord (mahā-īśvarasya) (and) wishing (icchan) the benefit (upakāram) of the mankind (janasya) as well (api), I present/prove (upapādayāmi) His recognition (tad-pratyabhijñām) —which is the cause of the attainment of all success/accomplishment (samasta-sampad-samavāpti-hetum)—||1.1.1||

कर्तरि ज्ञातरि स्वात्मन्यादिसिद्धे महेश्वरे।
अजडात्मा निषेधं वा सिद्धिं वा विदधीत कः॥१.१.२॥
Kartari jñātari svātmanyādisiddhe maheśvare|
Ajaḍātmā niṣedhaṁ vā siddhiṁ vā vidadhīta kaḥ||1.1.2||

What (kaḥ) intelligent being --"ajaḍa" also means "not inert"-- (ajaḍa-ātmā) could establish (vidadhīta) the negation (niṣedham) or (vā... vā) the proof (siddhim) with reference to the Great Lord (mahā-īśvare) who is the Doer (kartari), the Knower (jñātari), one's own Self (sva-ātmani) (and) who has been proved in the first place --i.e. from the beginning-- (ādi-siddhe)?||1.1.2||

किं तु मोहवशादस्मिन्दृष्टेऽप्यनुपलक्षिते।
शक्त्याविष्करणेनेयं प्रत्यभिज्ञोपदर्श्यते॥१.१.३॥
Kiṁ tu mohavaśādasmindṛṣṭe'pyanupalakṣite|
Śaktyāviṣkaraṇeneyaṁ pratyabhijñopadarśyate||1.1.3||

However (kim tu), though (api) He is perceived (asmin dṛṣṭe), (He is) not understood --viz. realized-- (anupalakṣite) on account of Delusion --i.e. Māyā-- (moha-vaśāt). (Therefore,) this (iyam) Recognition (pratyabhijñā) is (being) shown (padarśyate) by means of the display of the Powers (śakti-āviṣkaraṇena)||1.1.3||

तथा हि जडभूतानां प्रतिष्ठा जीवदाश्रया।
ज्ञानं क्रिया च भूतानां जीवतां जीवनं मतम्॥१.१.४॥
Tathā hi jaḍabhūtānāṁ pratiṣṭhā jīvadāśrayā|
Jñānaṁ kriyā ca bhūtānāṁ jīvatāṁ jīvanaṁ matam||1.1.4||

Similarly (tathā hi), the basis/foundation (pratiṣṭhā) of the positive entities which are inert (jaḍa-bhūtānām) depends on what is alive (jīvat-āśrayā). Knowledge (jñānam) and (ca) Action (kriyā) are regarded as (matam) the Life (jīvanam) of the living beings (bhūtānām jīvatām)||1.1.4||

तत्र ज्ञानं स्वतःसिद्धं क्रिया कायाश्रिता सती।
परैरप्युपलक्ष्येत तयान्यज्ञानमूह्यते॥१.१.५॥
Tatra jñānaṁ svataḥsiddhaṁ kriyā kāyāśritā satī|
Parairapyupalakṣyeta tayānyajñānamūhyate||1.1.5||

In that case (tatra), Knowledge (jñānam) (is) self-proved (svataḥsiddham) (while) Action (kriyā) —which depends on the body (kāya-āśritā satī)— is perceived (upalakṣyeta) by others (paraiḥ) too (api). Through It --i.e. through Action-- (tayā), Knowledge in others (anya-jñānam) is inferred (ūhyate)||1.1.5||

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 Chapter 1.2

ननु स्वलक्षणाभासं ज्ञानमेकं परं पुनः।
साभिलापं विकल्पाख्यं बहुधा नापि तद्द्वयम्॥१.२.१॥
नित्यस्य कस्यचिद्द्रष्टुस्तस्यात्रानवभासतः।
अहम्प्रतीतिरप्येषा शरीराद्यवसायिनी॥१.२.२॥
Nanu svalakṣaṇābhāsaṁ jñānamekaṁ paraṁ punaḥ|
Sābhilāpaṁ vikalpākhyaṁ bahudhā nāpi taddvayam||1.2.1||
Nityasya kasyaciddraṣṭustasyātrānavabhāsataḥ|
Ahampratītirapyeṣā śarīrādyavasāyinī||1.2.2||

An objection (by the Buddhists) (nanu): (There is) one (ekam) knowledge (jñānam) which has to do with the appearance of the thing (itself) --lit. having its own specific characteristics-- (sva-lakṣaṇa-ābhāsam) and --lit. moreover-- (punar) another (knowledge) (param) called vikalpa --viz. on the mental level-- (vikalpa-ākhyam) furnished with expression or speech (sa-abhilāpam) in many ways --i.e. manifoldly-- (bahudhā). Neither of those two (na api tad-dvayam) belongs to some invariable/perpetual perceiver (nityasya kasyacid draṣṭuḥ) since he --viz. the perceiver-- does not appear (tasya... anavabhāsataḥ) here --in those two kinds of knowledge-- (atra). Even (api) this (eṣā) notion of "I" (aham-pratītiḥ) resides in body, etc. (śarīra-ādi-avasāyinī)||1.2.1-2||

अथानुभवविध्वंसे स्मृतिस्तदनुरोधिनी।
कथं भवेन्न नित्यः स्यादात्मा यद्यनुभावकः॥१.२.३॥
Athānubhavavidhvaṁse smṛtistadanurodhinī|
Kathaṁ bhavenna nityaḥ syādātmā yadyanubhāvakaḥ||1.2.3||

(Reply by Utpaladeva:) Now (atha), how (katham) could memory exist (smṛtiḥ... bhavet) on the cessation of the experience --i.e. of the perception of a thing-- (anubhava-vidhvaṁse) —(taking into account that memory) complies with that --viz. with the experience-- (tad-anurodhinī)— if (yadi) there was no (na... syāt) invariable/perpetual (nityaḥ) Self (ātmā) who is the perceiver --lit. making one apprehend or perceive-- (anubhāvakaḥ)?||1.2.3||

सत्यप्यात्मनि दृङ्नाशात्तद्द्वारा दृष्टवस्तुषु।
स्मृतिः केनाथ यत्रैवानुभवस्तत्पदैव सा॥१.२.४॥
Satyapyātmani dṛṅnāśāttaddvārā dṛṣṭavastuṣu|
Smṛtiḥ kenātha yatraivānubhavastatpadaiva sā||1.2.4||

(The Buddhists object:) Even (api) although the Self exists (sati... ātmani), since there is disappearance of the act of perceiving (something) (dṛś-nāśāt), how (kena) (can) memory related to perceived things and occurring through that --i.e. through the act of perceiving-- (exist) (tad-dvārā dṛṣṭa-vastuṣu... smṛtiḥ)? (Utpaladeva replies:) But (atha) it --viz. memory-- (sā) is only occupied with that --i.e. with the object of perception-- (tad-padā eva) regarding which (yatra eva) (there was) direct perception (anubhavaḥ) --i.e. the object of perception of the memory is that of the act of direct perception itself, it is not a new object--||1.2.4||

यतो हि पूर्वानुभवसंस्कारात्स्मृतिसम्भवः।
यद्येवमन्तर्गडुना कोऽर्थः स्यात्स्थायिनात्मना॥१.२.५॥
Yato hi pūrvānubhavasaṁskārātsmṛtisambhavaḥ|
Yadyevamantargaḍunā ko'rthaḥ syātsthāyinātmanā||1.2.5||

(Utpaladeva continues: Why?) Because (yatas) there is memory (smṛti-sambhavaḥ) due to the impression of the previous experience (pūrva-anubhava-saṁskārāt). (So, the Buddhists reply:) If (yadi) it is so (evam), what would be the use (kaḥ arthaḥ syāt) of an inner (antar) Self (ātmanā) standing (sthāyinā) like a superfluous addition (gaḍunā)?||1.2.5||

ततो भिन्नेषु धर्मेषु तत्स्वरूपाविशेषतह्।
संस्कारात्स्मृतिसिद्धौ स्यात्स्मर्ता द्रष्टेव कल्पितः॥१.२.६॥
Tato bhinneṣu dharmeṣu tatsvarūpāviśeṣatah|
Saṁskārātsmṛtisiddhau syātsmartā draṣṭeva kalpitaḥ||1.2.6||

(The Buddhists continue:) On that account (tatas), since the essential nature of That --i.e. of the Self-- does not change (tad-svarūpa-aviśeṣatah) with reference to the different qualities --e.g. pleasure, pain, knowledge, etc.-- (bhinneṣu dharmeṣu), (and since) memory can be proved (smṛiti-siddhau syāt) through the impression(s) (saṁskārāt), (therefore,) the recollector --i.e. the Subject during the activity of recollecting-- (smartā) (is) a product of imagination (kalpitaḥ) just as (iva) the perceiver --viz. the Subject during the activity of perceiving things-- (draṣṭā)||1.2.6||

ज्ञानं च चित्स्वरूपं चेत्तदनित्यं किमात्मवत्।
अथापि जडमेतस्य कथमर्थप्रकाशता॥१.२.७॥
Jñānaṁ ca citsvarūpaṁ cettadanityaṁ kimātmavat|
Athāpi jaḍametasya kathamarthaprakāśatā||1.2.7||

(The objectors assert now:) And (ca) if (ced) Knowledge (jñānam) has the nature of Consciousness --i.e. if it is conscious, if it is the Self-- (cit-svarūpam), that --viz. Knowledge-- (tad) not being invariable/perpetual (anityam), how (kim) (is it) like the Self (ātma-vat)? But if (atha api) it is inert --i.e. if it is not conscious-- (jaḍam etasya), how (katham) (is it) the Light of the objects --viz. how is it that Knowledge illuminate the objects?-- (artha-prakāśatā)?||1.2.7||

अथार्थस्य यथा रूपं धत्ते बुद्धिस्तथात्मनः।
चैतन्यमजडा सैवं जाड्ये नार्थप्रकासता॥१.२.८॥
Athārthasya yathā rūpaṁ dhatte buddhistathātmanaḥ|
Caitanyamajaḍā saivaṁ jāḍye nārthaprakāsatā||1.2.8||

(Utpaladeva replies:) Just as (yathā) the intellect (buddhiḥ) assumes (dhatte) the form (rūpam) of the object (arthasya), so also (tathā) (it assumes) the consciousness (caitanyam) of the Self (ātmanaḥ). (Buddhists say then:) Thus (eva), it --i.e. the intellect-- (sā) is not inert (ajaḍā) (because) if it is inert (jāḍye) it is not (na) the Light of the objects --viz. it cannot illuminate the objects-- (artha-prakāsatā)||1.2.8||

क्रियाप्यर्थस्य कायादेस्तत्तद्देशादिजातता।
नान्यादृष्टेर्न साप्येका क्रमिकैकस्य चोचिता॥१.२.९॥
Kriyāpyarthasya kāyādestattaddeśādijātatā|
Nānyādṛṣṭerna sāpyekā kramikaikasya cocitā||1.2.9||

(The Buddhists continue to reason like this:) Also (api), the action (kriyā) of an object (arthasya) (has to do with) the production of bodies, etc. in different places, etc. (kāya-ādeḥ tad-tad-deśa-ādi-jātatā) as nothing else is perceived (na-anya-adṛṣṭeḥ). Nor (na... api) (is) it --viz. Action-- (sā) acceptable (ucitā) as being one --i.e. one single thing-- (ekā) when it is one in a succession --lit. one and successive-- (kramika-ekasya ca)||1.2.9||

तत्र तत्र स्थिते तत्तद्भवतीत्येव दृश्यते।
नान्यन्नान्योऽस्ति सम्बन्धः कार्यकारणभावतः॥१.२.१०॥
Tatra tatra sthite tattadbhavatītyeva dṛśyate|
Nānyannānyo'sti sambandhaḥ kāryakāraṇabhāvataḥ||1.2.10||

(The Buddhists continue here too:) This is what is seen (iti eva dṛśyate) (and) nothing else (na anyat): "Various (things) (tad tad) exist (bhavati) in various (things) that were (already) present (tatra tatra sthite)". There is no (na... asti) other (anyaḥ) relation (sambandhaḥ) than the state or relation of cause and effect (kārya-kāraṇa-bhāvataḥ)||1.2.10||

द्विष्ठस्यानेकरूपत्वात्सिद्धस्यान्यानपेक्षणात्।
पारतन्त्र्याद्ययोगाच्च तेन कर्तापि कल्पितः॥१.२.११॥
Dviṣṭhasyānekarūpatvātsiddhasyānyānapekṣaṇāt|
Pāratantryādyayogācca tena kartāpi kalpitaḥ||1.2.11||

(The Buddhist keep arguing: Why is a relation, apart from that of cause and effect, not possible?) Because the two elements (on which a relation is based) are more than one (dviṣṭhasya aneka-rūpatvāt); because something which is accomplished does not require another (siddhasya anya-anapekṣaṇāt); and also (ca) because dependence on others, etc. is unsuitable (pāratantrya-ādi-ayogāt). On that account (tena), even (api) the Doer (kartā) is a product of imagination --lit. imagined-- (kalpitaḥ)||1.2.11||

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 Chapter 1.3

सत्यं किंतु स्मृतिज्ञानं पूर्वानुभवसंस्कृतेः।
जातमप्यात्मनिष्ठं तन्नाद्यानुभववेदकम्॥१.३.१॥
Satyaṁ kiṁtu smṛtijñānaṁ pūrvānubhavasaṁskṛteḥ|
Jātamapyātmaniṣṭhaṁ tannādyānubhavavedakam||1.3.1||

(Utpaladeva replied:) It is true (satyam)! However (kiṁtu), the knowledge called memory (smṛti-jñānam), though (api) born (jātam) from the impression of the previous experience (pūrva-anubhava-saṁskṛteḥ), remains in itself (ātma-niṣṭham). It --i.e. the knowledge called memory-- (tad) does not know the experience that was at the beginning (na ādya-anubhava-vedakam)||1.3.1||

दृक्स्वाभासैव नान्येन वेद्या रूपदृशेव दृक्।
रसे संस्कारजत्वं तु तत्तुल्यत्वं न तद्गतिः॥१.३.२॥
Dṛksvābhāsaiva nānyena vedyā rūpadṛśeva dṛk|
Rase saṁskārajatvaṁ tu tattulyatvaṁ na tadgatiḥ||1.3.2||

(Utpaladeva continues:) Knowing (dṛk) (is) self-luminous (svābhāsā eva) (and) is not known (na... vedyā) by another (knowing) (anyena) just as (iva) knowing (dṛk) related to taste (tase) (is not known) by the knowing of a form (rūpa-dṛśā). (As memory) is born from impressions (saṁskāra-jatvam tu) (it is endowed with) similarity to that --i.e. to the previous experience-- (tad-tulyatvam) (but it) is not (na) an act of knowing that --viz. the previous experience-- (tad-gatiḥ)||1.3.2||

अथातद्विषयत्वेऽपि स्मृतेस्तदवसायतः।
दृष्टालम्बनता भ्रान्त्या तदेतदसमञ्जसम्॥१.३.३॥
Athātadviṣayatve'pi smṛtestadavasāyataḥ|
Dṛṣṭālambanatā bhrāntyā tadetadasamañjasam||1.3.3||

(Utpaladeva keeps saying that Buddhists could object in this way:) So (atha), though (api) (memory) does not have them --i.e. previous experience and the thing itself-- in its sphere (a-tad-viṣayatve), a base on something which has been perceived (dṛṣṭa-ālambanatā) (is assigned) by mistake (to the memory) --in other words, something which has been perceived is thought to be the base for memory-- (bhrāntyā). (Why?) Because memory determines them --viz. previous experience and the thing itself-- (smṛteḥ tad-avasāyataḥ). Therefore (tad), this (etad) (is) improper/absurd (asamañjasam)||1.3.3||

स्मृतितैव कथं तावद्भ्रान्तेश्चार्थस्थितिः कथम्।
पूर्वानुभवसंस्कारापेक्षा च किमितीष्यते॥१.३.४॥
Smṛtitaiva kathaṁ tāvadbhrānteścārthasthitiḥ katham|
Pūrvānubhavasaṁskārāpekṣā ca kimitīṣyate||1.3.4||

(Utpaladeva adds: If there is a mistake, then) how (katham) (is) memory (smṛtitā eva) really (tāvat)? And (ca) how (katham) (can) the establishment of objects --i.e. the usual process in the worldly life-- (artha-sthitiḥ) (come) from a mistake (bhrānteḥ)? And (ca) why (kim iti) is dependence on impressions of the previous experience required (pūrva-anubhava-saṁskāra-apekṣā... iṣyate) (if it is just a mistake)?||1.3.4||

भ्रान्तित्वे चावसायस्य न जडाद्विषयस्थितिः।
ततोऽजाड्ये निजोल्लेखनिष्ठान्नार्थस्थितिस्ततः॥१.३.५॥
Bhrāntitve cāvasāyasya na jaḍādviṣayasthitiḥ|
Tato'jāḍye nijollekhaniṣṭhānnārthasthitistataḥ||1.3.5||

And (ca) if the determination --i.e. determinative knowledge-- is a mistake (bhrāntitve... avasāyasya) there is no establishment of objects (through it) (na... viṣaya-sthitiḥ) as it is inert --viz. it is insentient-- (jaḍāt). Moreover (tatas), if it is not inert --viz. if it is sentient-- (ajāḍye), in that case (tatas), there is no establishment of objects (either) (na artha-sthitiḥ) since it remains in its own delineation --i.e. it remains in its own creation inside-- (nija-ullekha-niṣṭhāt) ||1.3.5||

एवमन्योन्यभिन्नानामपरस्परवेदिनाम्।
ज्ञानानामनुसन्धानजन्मा नश्येज्जनस्थितिः॥१.३.६॥
Evamanyonyabhinnānāmaparasparavedinām|
Jñānānāmanusandhānajanmā naśyejjanasthitiḥ||1.3.6||

Thus (evam), the continued existence of the human world (jana-sthitiḥ) —which is born from the unification --also, "congruous/suitable connection"-- (anusandhāna-janmā) of cognitions (jñānānām) that are separate from each other (anyonya-bhinnānām) (and) that do not know one another (a-paraspara-vedinām)— would be destroyed (naśyet)... --it continues in the next stanza--||1.3.6||

न चेदन्तःकृतानन्तविश्वरूपो महेश्वरः।
स्यादेकश्चिद्वपुर्ज्ञानस्मृत्यपोहनशक्तिमान्॥१.३.७॥
Na cedantaḥkṛtānantaviśvarūpo maheśvaraḥ|
Syādekaścidvapurjñānasmṛtyapohanaśaktimān||1.3.7||

... if (ced) there was no (na... syāt) Great Lord (mahā-īśvaraḥ) who contains within Himself infinite universal forms (antaḥ-kṛta-ananta-viśva-rūpaḥ), who is One (ekaḥ), whose form is Consciousness (cit-vapus), (and) who is Possessor of the powers of knowledge, memory and differentiation/removal (jñāna-smṛti-apohana-śaktimān)||1.3.7||

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 Chapter 1.4

स हि पूर्वानुभूतार्थोपलब्धा परतोऽपि सन्।
विमृशन्स इति स्वैरी स्मरतीत्यपदिश्यते॥१.४.१॥
Sa hi pūrvānubhūtārthopalabdhā parato'pi san|
Vimṛśansa iti svairī smaratītyapadiśyate||1.4.1||

The Perceiver of the thing previously perceived (saḥ hi pūrva-anubhūta-artha-upalabdhā) exists (san) also (api) afterward --i.e. when He remembers what He perceived before-- (paratas). Becoming aware of (that perceived thing now in the memory) (vimṛśan) as "that" (saḥ iti), the Free One (svairī) is said to remember (smarati iti apadiśyate)||1.4.1||

भासयेच्च स्वकालेऽर्थात्पूर्वाभासितमामृशन्।
स्वलक्षणं घटाभासमात्रेणाथाखिलात्मना॥१.४.२॥
Bhāsayecca svakāle'rthātpūrvābhāsitamāmṛśan|
Svalakṣaṇaṁ ghaṭābhāsamātreṇāthākhilātmanā||1.4.2||

And (ca), as a matter of fact (arthāt), reflecting upon (āmṛśan) the object (itself) --lit. having its own specific characteristics-- (sva-lakṣaṇam) which has been manifested previously (pūrva-ābhāsitam), He manifests (bhāsayet), at the right time --at the right moment of remembering-- (sva-kāle), (that very object) as a single appearance (called) pot (ghaṭa-ābhāsa-mātreṇa) or (atha) as the whole thing --i.e. the pot with all of its attributes-- (akhila-ātmanā)||1.4.2||

न च युक्तं स्मृतेर्भेदे स्मर्यमाणस्य भासनम्।
तेनैक्यं भिन्नकालानां संविदां वेदितैष सः॥१.४.३॥
Na ca yuktaṁ smṛterbhede smaryamāṇasya bhāsanam|
Tenaikyaṁ bhinnakālānāṁ saṁvidāṁ veditaiṣa saḥ||1.4.3||

And (ca) it is not (na) appropriate (yuktam) (to say that there is) a manifestation --lit. an act of shining-- (bhāsanam) of the thing being remembered (smaryamāṇasya) as separate (bhede) from memory (smṛteḥ). For that reason (tena), the unity (aikyam) of cognitions (saṁvidām) happening at different moments (bhinna-kālānām) (is) this very (eṣaḥ saḥ) Knower (veditā) --a less literal but possible translation would be: "(is) that Knower (which remained hidden and now has been brought to light as) this"--||1.4.3||

नैव ह्यनुभवो भाति स्मृतौ पूर्वोऽर्थवत्पृथक्।
प्रागन्वभूवमहमित्यात्मारोहणभासनात्॥१.४.४॥
Naiva hyanubhavo bhāti smṛtau pūrvo'rthavatpṛthak|
Prāganvabhūvamahamityātmārohaṇabhāsanāt||1.4.4||

The previous (pūrvaḥ) experience (anubhavaḥ) does not at all (na eva hi) shine/appear (bhāti) separately (pṛthak) in memory (smṛtau) like the object (artha-vat), because it appears as being established in the Self (ātma-ārohaṇa-bhāsanāt) (in the form of) "I (aham) experienced (anvabhūvam) (this) before (prāk... iti)"||1.4.4||

योगिनामपि भासन्ते न दृशो दर्शनान्तरे।
स्वसंविदेकमानास्ता भान्ति मेयपदेऽपि वा॥१.४.५॥
Yogināmapi bhāsante na dṛśo darśanāntare|
Svasaṁvidekamānāstā bhānti meyapade'pi vā||1.4.5||

The perceptions (of others) (dṛśaḥ) do not (na) shine/appear (as objects) (bhāsante) even (api) within the perception (darśana-antare) of the Yogī-s (yoginām). They --i.e. such perceptions-- (tāḥ) (rather) shine/appear (bhānti) like one with one's own Consciousness (sva-saṁvid-eka-mānāḥ). Or (vā) even (api) if they had the state of objects (meya-pade), (the same teaching is valid)||1.4.5||

स्मर्यते यद् दृगासीन्मे सैवमित्यपि भेदतः।
तद् व्याकरणमेवास्या मया दृष्टमिति स्मृतेः॥१.४.६॥
Smaryate yad dṛgāsīnme saivamityapi bhedataḥ|
Tad vyākaraṇamevāsyā mayā dṛṣṭamiti smṛteḥ||1.4.6||

That (tad) which (yad) is remembered (smaryate) separately (bhedataḥ) even (api) (as) "That (sā) perception (dṛk) was (āsīt) in me (me) thus (evam iti)" (is) only (eva) an explanation (vyākaraṇam) of that memory (āsyāḥ... smṛteḥ) (appearing as) "I saw/perceived --lit. seen/perceived by me-- (mayā dṛṣṭam iti)"||1.4.6||

या च पश्याम्यहमिमं घटोऽयमिति वावसा।
मन्यते समवेतं साप्यवसातरि दर्शनम्॥१.४.७॥
Yā ca paśyāmyahamimaṁ ghaṭo'yamiti vāvasā|
Manyate samavetaṁ sāpyavasātari darśanam||1.4.7||

And (ca) the determinate knowledge (avasā... sā api) which (yā) (appears as) "I (aham) see (paśyāmi) this (imam)" or (vā) "This (ayam) (is) a pot (ghaṭaḥ... iti)" considers (manyate) the perception (darśanam) to be inherent (samavetam) in the Knower --i.e. in the Subject of the determinate knowledge-- (avasātari)||1.4.7||

तन्मया दृश्यते दृष्टोऽयं स इत्यामृशत्यपि।
ग्राह्यग्राहकताभिन्नावर्थौ भातः प्रमातरि॥१.४.८॥
Tanmayā dṛśyate dṛṣṭo'yaṁ sa ityāmṛśatyapi|
Grāhyagrāhakatābhinnāvarthau bhātaḥ pramātari||1.4.8||

Therefore (tad), (since) he considers (like this:) (āmṛśati api) "I see --lit. it is seen by me-- (mayā dṛśyate), I saw --lit. it was seen by me-- (mayā... dṛṣṭaḥ), this (ayam), that (saḥ iti)", the two realities --lit. two things-- (arthau) divided into the state of knowable and the state of (limited) knower (grāhya-grāhakatā-bhinnau) shine --i.e. appear-- (bhātaḥ) in the Knower (pramātari)||1.4.8||

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 Chapter 1.5

वर्तमानावभासानां भावानामवभासनम्।
अन्तःस्थितवतामेव घटते बहिरात्मना॥१.५.१॥
Vartamānāvabhāsānāṁ bhāvānāmavabhāsanam|
Antaḥsthitavatāmeva ghaṭate bahirātmanā||1.5.1||

The manifestation (avabhāsanam) of positive entities --viz. entities which exist-- (bhāvānām) appearing at present (vartamāna-avabhāsānām) is possible (ghaṭate) outside (bahis) only (eva) if they reside within (antar-sthitavatām) as the Self (ātmanā)||1.5.1||

प्रागिवार्थोऽप्रकाशः स्यात्प्रकाशात्मतया विना।
न च प्रकाशो भिन्नः स्यादुत्मार्थस्य प्रकाशता॥१.५.२॥
Prāgivārtho'prakāśaḥ syātprakāśātmatayā vinā|
Na ca prakāśo bhinnaḥ syādātmārthasya prakāśatā||1.5.2||

Without (vinā) Light (prakāśa-ātmatayā), the knowable --i.e. the object-- (arthaḥ) would be (syāt) unmanifested --lit. non-Light-- (aprakāśaḥ) as before (prāk iva). And (ca) the Light (prakāśaḥ) is not (na... syāt) different (from the knowable or object) (bhinnaḥ) (because) Luminosity (prakāśatā) (is) the (very) essence/soul (ātmā) of the knowable or object (arthasya)||1.5.2||

भिन्ने प्रकाशे चाभिन्ने सङ्करो विषयस्य तत्।
प्रकाशात्मा प्रकाश्योऽर्थो नाप्रकाशश्च सिध्यति॥१.५.३॥
Bhinne prakāśe cābhinne saṅkaro viṣayasya tat|
Prakāśātmā prakāśyo'rtho nāprakāśaśca sidhyati||1.5.3||

If Light were undifferentiated and differentiated (bhinne prakāśe ca abhinne), then (tad) (there would be) confusion or intermixture (saṅkaraḥ) of object(s) (viṣayasya). The object (arthaḥ) being illuminated or brought to light (prakāśyaḥ) is the Light (Itself) (prakāśa-ātmā). Non-light --i.e. which is not manifested-- (aprakāśaḥ ca) cannot be proved (na... sidhyate||1.5.3||

तत्तदाकस्मिकाभासो बाह्यं चेदनुमापयेत्।
न ह्यभिन्नस्य बोधस्य विचित्राभासहेतुता॥१.५.४॥
Tattadākasmikābhāso bāhyaṁ cedanumāpayet|
Na hyabhinnasya bodhasya vicitrābhāsahetutā||1.5.4||

(An objection by a follower of Vijñānavāda Buddhism:) The undifferentiated Consciousness (abhinnasya bodhasya) is not at all (na hi) the cause of various manifestations (vicitra-ābhāsa-hetutā) if (ced) the different causeless manifestation(s) (tad-tad-ākasmika-ābhāsaḥ) lead one to infer (anumāpayet) (the presence of) an external object (as the real cause) (bāhyam)||1.5.4||

न वासनाप्रबोधोऽत्र विचित्रो हेतुतामियात्।
तस्यापि तत्प्रबोधस्य वैचित्र्ये किं निबन्धनम्॥१.५.५॥
Na vāsanāprabodho'tra vicitro hetutāmiyāt|
Tasyāpi tatprabodhasya vaicitrye kiṁ nibandhanam||1.5.5||

(The objector continues:) Nor (na) (does) a manifold awakening of vāsanā-s or tendencies (vāsanā-prabodhaḥ... vicitraḥ) become the cause (hetutām iyāt) here (atra), (because the next question would arise:) What (kim) (is) the cause (nibandhanam) of the variety (vaicitrye) of even that awakening of them --i.e. of vāsanā-s or tendencies-- (tasya api tad-prabodhasya)?||1.5.5||

स्यादेतदवभासेषु तेष्वेवावसिते सति।
व्यवहारे किमन्येन बाह्येनानुपपत्तिना॥१.५.६॥
Syādetadavabhāseṣu teṣvevāvasite sati|
Vyavahāre kimanyena bāhyenānupapattinā||1.5.6||

(Now, Utpaladeva replies:) This (etad) might be (true) (syāt). (However,) when the activity in ordinary life is completed --i.e. is accomplished-- (avasite sati... vyavahāre) on the basis of those manifestations (avabhāseṣu teṣu eva), what (is the point) (kim) in (bringing) another external (reality) which cannot be logically proved (anyena bāhyena anupapattinā)?||1.5.6||

चिदात्मैव हि देवोऽन्तःस्थितमिच्छावशाद्बहिः।
योगीव निरुपादानमर्थजातं प्रकाशयेत्॥१.५.७॥
Cidātmaiva hi devo'ntaḥsthitamicchāvaśādbahiḥ|
Yogīva nirupādānamarthajātaṁ prakāśayet||1.5.7||

Certainly (hi), Consciousness Itself (cit-ātmā eva), God (devaḥ), manifests (prakāśayet) outside (bahis), like (iva) a Yogī (yogī), the multitude of objects (artha-jātam) which reside within (It) --i.e. within Consciousness or God-- (antaḥsthitam) by force of (Its) Will (icchā-vaśāt), without resorting to any material cause (nirupādānam)||1.5.7||

अनुमानमनाभातपूर्वे नैवेष्टमिन्द्रियम्।
आभातमेव बीजादेराभासाद्धेतुवस्तुनः॥१.५.८॥
Anumānamanābhātapūrve naiveṣṭamindriyam|
Ābhātameva bījāderābhāsāddhetuvastunaḥ||1.5.8||

Inference (anumānam) is not (na eva) valid (iṣṭam) if (the thing on which inference is applied) has not been previously visible (anābhāta-pūrve). The sense(s) (indriyam) become visible (too) (ābhātam eva) through the appearance (ābhāsāt) of a causal reality (hetu-vastunaḥ) such as the seed, etc. (bīja-ādeḥ)||1.5.8||

आभासः पुनराभासाद्बाह्यस्यासीत्कथञ्चन।
अर्थस्य नैव तेनास्य सिद्धिर्नाप्यनुमानतः॥१.५.९॥
Ābhāsaḥ punarābhāsādbāhyasyāsītkathañcana|
Arthasya naiva tenāsya siddhirnāpyanumānataḥ||1.5.9||

However (punar), the manifestation (ābhāsaḥ) of an object (arthasya) which is outside (bāhyasya) the Light (ābhāsāt) did not exist (āsīt... na eva) in any way (kathañcana). On that account (tena), its (asya) proof --i.e. the proof that that object which is outside the Light really exists-- (siddhiḥ) does not come (na api) through inference (anumānataḥ)||1.5.9||

स्वामिनश्चात्मसंस्थस्य भावजातस्य भासनम्।
अस्त्येव न विना तस्मादिच्छामर्शः प्रवर्तते॥१.५.१०॥
Svāminaścātmasaṁsthasya bhāvajātasya bhāsanam|
Astyeva na vinā tasmādicchāmarśaḥ pravartate||1.5.10||

And (ca) splendor (bhāsanam) of the multitude of positive entities (bhāva-jātasya) which remains in the Self (ātma-saṁsthasya) of the Owner --viz. the Master, the Lord-- (svāminaḥ) does exist (asti eva). Without (vinā) that --i.e. without its resting in the Self of the Owner-- (tasmāt), the Will, which is awareness (icchā-āmarśaḥ), would not arise --viz. would not be produced-- (na... pravartate)||1.5.10||

स्वभावमवभासस्य विमर्शं विदुरन्यथा।
प्रकाशोऽर्थोपरक्तोऽपि स्फटिकादिजडोपमः॥१.५.११॥
Svabhāvamavabhāsasya vimarśaṁ viduranyathā|
Prakāśo'rthoparakto'pi sphaṭikādijaḍopamaḥ||1.5.11||

(The sages) consider (viduḥ) Awareness --i.e. Śakti-- (vimarśam) to be the essential nature (svabhāvam) of Light --i.e. Śiva or Consciousness-- (avabhāsasya). Otherwise (anyathā), the Light (prakāśaḥ), though (api) colored by the object (artha-uparaktaḥ), (would be) like an inert thing such as a crystal, etc. (sphaṭika-ādi-jaḍa-upamaḥ)||1.5.11||

आत्मात एव चैतन्यं चित्क्रिया चितिकर्तृता।
तात्पर्येणोदितस्तेन जडात्स हि विलक्षणः॥१.५.१२॥
Ātmāta eva caitanyaṁ citkriyā citikartṛtā|
Tātparyeṇoditastena jaḍātsa hi vilakṣaṇaḥ||1.5.12||

Hence (atas eva) —with this intention (tātparyeṇa)— the Self (ātmā) has been said (uditaḥ) (to be) Caitanya --viz. Consciousness with Absolute Freedom to know and do everything-- (caitanyam), the Activity of Consciousness (cit-kriyā) (and) the State of being a conscious Doer --i.e. the Doer of that Activity of Consciousness-- (citi-kartṛtā). On that account (tena), He --viz. the Self-- (saḥ) certainly (hi) differs (vilakṣaṇaḥ) from an inert object (jaḍāt)||1.5.12||

चितिः प्रत्यवमर्शात्मा परावाक् स्वरसोदिता।
स्वातन्त्र्यमेतन्मुख्यं तदैश्वर्यं परमात्मनः॥१.५.१३॥
Citiḥ pratyavamarśātmā parāvāk svarasoditā|
Svātantryametanmukhyaṁ tadaiśvaryaṁ paramātmanaḥ||1.5.13||

Consciousness (citiḥ), whose essence is Self-awareness (pratyavamarśa-ātmā), (is) the Supreme Speech (parāvāk) arisen from Its own Sap (sva-rasa-uditā). This (etad) (is) the Main (mukhyam) Absolute Freedom (svātantryam) of the Supreme Self (parama-ātmanaḥ) (as well as) His Lordship (tad-aiśvaryam)||1.5.13||

सा स्फुरत्ता महासत्ता देशकालाविशेषिनी।
सैषा सारतया प्रोक्ता हृदयं परमेष्ठिनः॥१.५.१४॥
Sā sphurattā mahāsattā deśakālāviśeṣinī|
Saiṣā sāratayā proktā hṛdayaṁ parameṣṭhinaḥ||1.5.14||

She --i.e. Śakti or Citi, the Supreme Speech, etc.-- (sā) (is) Flashing Consciousness (sphurattā) (and) Great Existence (mahā-sattā) unmodified by space and time --another possible translation is "uniform in space and time"-- (deśa-kāla-aviśeṣinī). This very (Śakti) (sā eṣā) is said to be (proktā) essentially (sāratayā) the Heart (hṛdayam) of the Highest Lord --lit. of the One who stands in the highest place-- (parama-iṣṭhinaḥ)||1.5.14||

आत्मानमत एवायं ज्ञेयीकुर्यात्पृथक्स्थिति।
ज्ञेयं न तु तदौन्मुख्यात्खण्ड्येतास्य स्वतन्त्रता॥१.५.१५॥
Ātmānamata evāyaṁ jñeyīkuryātpṛthaksthiti|
Jñeyaṁ na tu tadaunmukhyātkhaṇḍyetāsya svatantratā||1.5.15||

For this very reason (atas eva), He (ayam) makes Himself into the knowable --i.e. the object-- (ātmānam... jñeyī-kuryāt). However (tu), the knowable (jñeyam) does not (na) remains separate (from Him) (pṛthak-sthiti). (Why?) Because if it were to be inclined to that --viz. if the object were to be inclined to be separate from the Lord-- (tad-aunmukhyāt), His (asya) Absolute Freedom (svatantratā) would be broken (khaṇḍyeta)||1.5.15||

स्वातन्त्र्यामुक्तमात्मानं स्वातन्त्र्यादद्वयात्मनः।
प्रभुरीशादिसङ्कल्पैर्निर्माय व्यवहारयेत्॥१.५.१६॥
Svātantryāmuktamātmānaṁ svātantryādadvayātmanaḥ|
Prabhurīśādisaṅkalpairnirmāya vyavahārayet||1.5.16||

Through the Absolute Freedom (svātantryāt) which is non-dual (advaya-ātmanaḥ), the Master (prabhuḥ), by creating (nirmāya) a self (ātmānam) which is not devoid of Absolute Freedom (svātantrya-amuktam) —(and which appears) as the vikalpa-s or thoughts Īśa --i.e. Lord--, etc. (īśa-ādi-saṅkalpaiḥ)—, becomes occupied in common practices (vyavahārayet)||1.5.16||

नाहन्तादिपरामर्शभेदादस्यान्यतात्मनः।
अहंमृश्यतयैवास्य सृष्तेस्तिङ्वाच्यकर्मवत्॥१.५.१७॥
Nāhantādiparāmarśabhedādasyānyatātmanaḥ|
Ahaṁmṛśyatayaivāsya sṛṣtestiṅvācyakarmavat||1.5.17||

In the case of this Self (asya... ātmanaḥ), there is no state of "another" --viz. duality-- (na... anyatā) from the diversity of notions such as I-ness, etc. (ahantā-ādi-parāmarśa-bhedāt) because of His manifestation (asya sṛṣteḥ) as the object of I(-consciousness) (ahaṁ-mṛśyatayā eva), like an action expresed by personal terminations (tiṅ-vācya-karma-vat)||1.5.17||

मायाशक्त्या विभोः सैव भिन्नसंवेद्यगोचरा।
कथिता ज्ञानसङ्कल्पाध्यवसायादिनामभिः॥१.५.१८॥
Māyāśaktyā vibhoḥ saiva bhinnasaṁvedyagocarā|
Kathitā jñānasaṅkalpādhyavasāyādināmabhiḥ||1.5.18||

By the power of Māyā (māyā-śaktyā), to the Omnipresent One --i.e. to the Master-- (vibhoḥ) that (manifestation) (sā eva) whose sphere of action is different objects (bhinna-saṁvedya-gocarā) is called (kathitā) by the names of knowaledge, imagination, determination, etc. (jñāna-saṅkalpa-adhyavasāya-ādi-nāmabhiḥ)||1.5.18||

साक्षात्कारक्षणेऽप्यस्ति विमर्शः कथमन्यथा।
धावनाद्युपपद्येत प्रतिसन्धानवर्जितम्॥१.५.१९॥
Sākṣātkārakṣaṇe'pyasti vimarśaḥ kathamanyathā|
Dhāvanādyupapadyeta pratisandhānavarjitam||1.5.19||

Even (api) at the moment of direct perception/realization (sākṣāt-kāra-kṣaṇe) there is (asti) (a subtle) awareness (of the object) (vimarśaḥ). Otherwise (anyathā), how (katham) would (an action) such as running, etc. be possible (dhāvana-ādi upapadyeta) without intense awareness (pratisandhāna-varjitam)?||1.5.19||

घटोऽयमित्यध्यवसा नामरूपातिरेकिणी।
परेशशक्तिरात्मेव भासते न त्विदन्तया॥१.५.२०॥
Ghaṭo'yamityadhyavasā nāmarūpātirekiṇī|
Pareśaśaktirātmeva bhāsate na tvidantayā||1.5.20||

Determination (adhyavasā) (such as) "This (ayam) (is) a pot (ghaṭaḥ... iti)", which surpasses name and form (nāma-rūpa-atirekiṇī), is the Power of the Highest Lord (para-īśa-śaktiḥ). (Determination) shines/appears (bhāsate) as (iva) the Self --viz. like Aham or I-- (ātmā) and not (na tu) as This --i.e. as the object-- (idantayā)||1.5.20||

केवलं भिन्नसंवेद्यदेशकालानुरोधतः।
ज्ञानस्मृत्यवसायादि सक्रमं प्रतिभासते॥१.५.२१॥
Kevalaṁ bhinnasaṁvedyadeśakālānurodhataḥ|
Jñānasmṛtyavasāyādi sakramaṁ pratibhāsate||1.5.21||

Only (kevalam) in conformity with the space and time of the different objects (bhinna-samvedya-deśa-kāla-anurodhataḥ), knowledge, memory, determination, etc. (jñāna-smṛti-avasāya-ādi) appear (pratibhāsate) to be endowed with succession (sa-kramam)||1.5.21||

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 Chapter 1.6

अहम्प्रत्यवमर्शो यः प्रकाशात्मापि वाग्वपुः।
नासौ विकल्पः स ह्युक्तो द्वयाक्षेपी विनिश्चयः॥१.६.१॥
Ahampratyavamarśo yaḥ prakāśātmāpi vāgvapuḥ|
Nāsau vikalpaḥ sa hyukto dvayākṣepī viniścayaḥ||1.6.1||

That (asau) I-consciousness --or, "that Consciousness which (shines like) 'I'"-- (aham-pratyavamarśaḥ yaḥ), though (api) being essentially Prakāśa or Light (prakāśa-ātmā) (and) having Speech as Its form (vāk-vapus), is not vikalpa --thought, mental modification, etc.-- (na... vikalpaḥ), because (hi) it --i.e. vikalpa-- (saḥ) is said to be (uktaḥ) certainty (viniścayaḥ) hinting at duality (dvaya-ākṣepī)||1.6.1||

भिन्नयोरवभासो हि स्याद्घटाघटयोर्द्वयोः।
प्रकाशस्येव नान्यस्य भेदिनस्त्ववभासनम्॥१.६.२॥
Bhinnayoravabhāso hi syādghaṭāghaṭayordvayoḥ|
Prakāśasyeva nānyasya bhedinastvavabhāsanam||1.6.2||

There might be (syāt) the manifestation (avabhāsaḥ) of two different (entities such as) a pot and a non-pot (bhinnayoḥ ghaṭa-aghaṭayoḥ dvayoḥ) indeed (hi), but (tu) there is no manifestation (na... avabhāsanam) of another Prakāśa or Light (prakāśasya... anyasya), as it were (iva), bringing about division (bhedinaḥ) --viz. there is no "non-Prakāśa"--||1.6.2||

तदतत्प्रतिभाभाजा मात्रैवातद्व्यपोहनात्।
तन्निश्चयनमुक्तो हि विकल्पो घट इत्ययम्॥१.६.३॥
Tadatatpratibhābhājā mātraivātadvyapohanāt|
Tanniścayanamukto hi vikalpo ghaṭa ityayam||1.6.3||

The certainty of "that" --i.e. "that is, exists"-- (tad-niścayanam) —which is said to be --expecting "uktaṁ hi"-- (uktaḥ hi) vikalpa (vikalpaḥ), e.g. This (ayam) "pot" (ghaṭaḥ iti)— (happens) through the removal of "non-that" (atad-vyapohanāt) by the knower/subject who experiences the appearance of "that" and "non-that" (tad-atad-pratibhā-bhājā mātrā eva)||1.6.3||

चित्तत्त्वं मायया हित्वा भिन्न एवावभाति यः।
देहे बुद्धावथ प्राणे कल्पिते नभसीव वा॥१.६.४॥
प्रमातृत्वेनाहमिति विमर्शोऽन्यव्यपोहनात्।
विकल्प एव स परप्रतियोग्यवभासजः॥१.६.५॥
Cittattvaṁ māyayā hitvā bhinna evāvabhāti yaḥ|
Dehe buddhāvatha prāṇe kalpite nabhasīva vā||1.6.4||
Pramātṛtvenāhamiti vimarśo'nyavyapohanāt|
Vikalpa eva sa parapratiyogyavabhāsajaḥ||1.6.5||

I-consciousness --lit. Consciousness (designated as) "I"-- (aham iti vimarśaḥ) which (yaḥ), after abandoning (hitvā) the Principle of Consciousness (cit-tattvam) by Māyā (māyayā) appears (avabhāti) as different --expecting "bhinnatvena"-- (bhinnaḥ), i.e. as the knower/subject --viz. as the limited knower/subject-- (pramātṛtvena) in body (dehe), intellect (buddhau), vital energy (prāṇe) or (atha... vā) in the supposed ether --i.e. in the supposed void-- (kalpite nabhasi), as it were (iva), (becomes) vikalpa itself --i.e. thought-- (vikalpaḥ eva) through the removal of others (anya-vyapohanāt). It --viz. vikalpa-- (saḥ) is born from the manifestation of another thing whose nature is the opposite (para-pratiyogi-avabhāsajaḥ)||1.6.4-5||

कादाचित्कावभासे या पूर्वाभासादियोजना।
संस्कारात्कल्पना प्रोक्ता सापि भिन्नावभासिनि॥१.६.६॥
Kādācitkāvabhāse yā pūrvābhāsādiyojanā|
Saṁskārātkalpanā proktā sāpi bhinnāvabhāsini||1.6.6||

The union of an occasional emanation/manifestation with a previous emanation/manifestation, etc. --Utpaladeva refers to the internal "cognitions"-- (kādācitka-avabhāse... yā pūrva-ābhāsa-ādi-yojanā... sā api) through saṁskāra-s or accumulated impressions (saṁskārāt) is said to be (proktā) "kalpanā" --lit. "imagination", but some call it "determinate knowledge"-- (kalpanā) with reference to that which shines as different/separate --i.e. with reference to body, limited knower, etc.-- (bhinna-avabhāsini)||1.6.6||

तदेवं व्यवहारेऽपि प्रभुर्देहादिमाविशन्।
भान्तमेवान्तरर्थौघमिच्छया भासयेद्बहिः॥१.६.७॥
Tadevaṁ vyavahāre'pi prabhurdehādimāviśan|
Bhāntamevāntararthaughamicchayā bhāsayedbahiḥ||1.6.7||

Therefore (tad evam), even (api) in the ordinary life (vyavahāre), the Lord (prabhuḥ), entering into (āviśan) the body, etc. (deha-ādim), manifests (bhāsayet) outside (bahis), by (His own) Will (icchayā), the multitude of things/objects (artha-ogham) which shines inside (Himself) (bhāntam eva antar)||1.6.7||

एवं स्मृतौ विकल्पे वाप्यपोहनपरायणे।
ज्ञाने वाप्यन्तराभासः स्थित एवेति निश्चितम्॥१.६.८॥
Evaṁ smṛtau vikalpe vāpyapohanaparāyaṇe|
Jñāne vāpyantarābhāsaḥ sthita eveti niścitam||1.6.8||

Thus (evam), it is positively established that (iti niścitam) an internal Splendor --it refers to the Supreme Knower-- (antar-ābhāsaḥ) resides (sthitaḥ eva) in memory (smṛtau) or also (vā api) in vikalpa --thought-- (vikalpe) which is engaged in exclusion (apohana-parāyaṇe), or even (vā api) in knowledge --viz. in the cognitive process-- (jñāne)||1.6.8||

किन्तु नैसर्गिको ज्ञाने बहिराभासनात्मनि।
पूर्वानुभवरूपस्तु स्थितः स स्मरणादिषु॥१.६.९॥
Kintu naisargiko jñāne bahirābhāsanātmani|
Pūrvānubhavarūpastu sthitaḥ sa smaraṇādiṣu||1.6.9||

Nevertheless (kintu), in the cognition (jñāne) whose essence is the external manifestation (bahis ābhāsana-ātmani), (the manifestation of that which is internal is) natural (naisargikaḥ), but (tu) in recollection, etc. (smaraṇa-ādiṣu), it (saḥ) remains (sthitaḥ) in the form of the previous experience --viz. in the form of saṁskāra-s or accumulated impressions-- (pūrva-anubhava-rūpaḥ)||1.6.9||

स नैसर्गिक एवास्ति विकल्पे स्वैरचारिणि।
यथाभिमतसंस्थानाभासनाद्बुद्धिगोचरे॥१.६.१०॥
Sa naisargika evāsti vikalpe svairacāriṇi|
Yathābhimatasaṁsthānābhāsanādbuddhigocare||1.6.10||

In vikalpa or thought (vikalpe) —which is independent (svairacāriṇi) because it manifests forms/states as desired (yathābhimata-saṁsthāna-ābhāsanāt) in the sphere of the intellect (buddhi-gocare)— it --i.e. the manifestation of that which is internal-- (saḥ) is (asti) natural (naisargikaḥ eva)||1.6.10||

अत एव यथाभीष्टसमुल्लेखावभासनात्।
ज्ञानक्रिये स्फुट एव सिद्धे सर्वस्य जीवतः॥१.६.११॥
Ata eva yathābhīṣṭasamullekhāvabhāsanāt|
Jñānakriye sphuṭa eva siddhe sarvasya jīvataḥ||1.6.11||

For this very reason (atas eva), from the powers of conception and execution according to one's desire (yathābhīṣṭa-samullekha-avabhāsanāt), (the powers of) knowing and doing (jñāna-kriye) of all the living beings (sarvasya jīvataḥ) are clearly proved or established (sphuṭe eva siddhe)||1.6.11||

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 Chapter 1.7

या चैषा प्रतिभा तत्तत्पदार्थक्रमरूषिता।
अक्रमानन्तचिद्रूपः प्रमाता स महेश्वरः॥१.७.१॥
Yā caiṣā pratibhā tattatpadārthakramarūṣitā|
Akramānantacidrūpaḥ pramātā sa maheśvaraḥ||1.7.1||

And (ca) this (eṣā) Pratibhā or ever creative Consciousness (pratibhā) which (yā) is adorned/perfumed with a succession of various categories/objects of experience (tad-tad-padārtha-krama-rūṣitā) (is) the Knower (pramātā), the Great Lord (saḥ mahā-īśvaraḥ) whose nature/form is infinite Consciousness devoid of succession (akrama-ananta-cit-rūpaḥ)||1.7.1||

तत्तद्विभिन्नसंवित्तिमुखैरेकप्रमातरि।
प्रतितिष्ठत्सु भावेषु ज्ञातेयमुपपद्यते॥१.७.२॥
Tattadvibhinnasaṁvittimukhairekapramātari|
Pratitiṣṭhatsu bhāveṣu jñāteyamupapadyate||1.7.2||

Relationship (jñāteyam) regarding objects (bhāveṣu) is possible (upapadyate) (because) they are established (pratitiṣṭhatsu) in one Knower (eka-pramātari) through the openings/apertures of the various different cognitions (tad-tad-vibhinna-saṁvitti-mukhaiḥ)||1.7.2||

देशकालक्रमजुषामर्थानां स्वसमापिनाम्।
सकृदाभाससाध्योऽसावन्यथा कः समन्वयः॥१.७.३॥
Deśakālakramajuṣāmarthānāṁ svasamāpinām|
Sakṛdābhāsasādhyo'sāvanyathā kaḥ samanvayaḥ||1.7.3||

That (asau) mutual connection (samanvayaḥ) between self-confined objects dwelling in a succession of space and time (deśa-kāla-krama-juṣām arthānām sva-samāpinām) is established by (their) shining simultaneously (in one Knower) (sakṛt-ābhāsa-sādhyaḥ). Otherwise (anyathā), how (kaḥ) (could there be a mutual connection)? --and translating "kaḥ" like "what?", the translation might be "what (would be that mutual connection)?"--||1.7.3||

प्रत्यक्षानुपलम्भानां तत्तद्भिन्नांशपातिनाम्।
कार्यकारणतासिद्धिहेतुतैकप्रमातृजा॥१.७.४॥
Pratyakṣānupalambhānāṁ tattadbhinnāṁśapātinām|
Kāryakāraṇatāsiddhihetutaikapramātṛjā||1.7.4||

Causality regarding the establishment of the relationship of cause and effect (kārya-kāraṇatā-siddhi-hetutā) in the case of perceptions and non-perceptions contained in various different portions/divisions (pratyakṣa-anupalambhānām tad-tad-bhinna-aṁśa-pātinām) is born from the one Knower (eka-pramātṛ-jā)||1.7.4||

स्मृतौ यैव स्वसंवित्तिः प्रमाणं स्वात्मसम्भवे।
पूर्वानुभवसद्भावे साधनं सैव नापरम्॥१.७.५॥
Smṛtau yaiva svasaṁvittiḥ pramāṇaṁ svātmasambhave|
Pūrvānubhavasadbhāve sādhanaṁ saiva nāparam||1.7.5||

Self-consciousness (sva-saṁvittiḥ... sā eva), which (yā eva) (is) the means of proof (pramāṇam) with regard to Its own existence --others translate something like "with regard to the existence of memory"-- (sva-ātma-sambhave) in recollection (smṛtau), (is also) the means (sādhanam), and no other (na aparam), with reference to the existence of the previous experience --viz. of the previous perception-- (pūrva-anubhava-sadbhāve)||1.7.5||

बाध्यबाधकभावोऽपि स्वात्मनिष्ठाविरोधिनाम्।
ज्ञानानामुदियादेकप्रमातृपरिनिष्ठितेः॥१.७.६॥
Bādhyabādhakabhāvo'pi svātmaniṣṭhāvirodhinām|
Jñānānāmudiyādekapramātṛpariniṣṭhiteḥ||1.7.6||

Even (api) the relation of objectionable and objector --or also "of oppressed and oppressor"-- (bādhya-bādhaka-bhāvaḥ) arises (udiyāt) because the cognitions, which cannot oppose (to each other) while they rest in themselves --lit. while they are devoted to themselves--, remain in one Knower (sva-ātma-niṣṭhā-avirodhinām... jñānānām... eka-pramātṛ-pariniṣṭhiteḥ)||1.7.6||

विविक्तभूतलज्ञानं घटाभावमतिर्यथा।
तथा चेच्छुक्तिकाज्ञानं रूप्यज्ञानाप्रमात्ववित्॥१.७.७॥
Viviktabhūtalajñānaṁ ghaṭābhāvamatiryathā|
Tathā cecchuktikājñānaṁ rūpyajñānāpramātvavit||1.7.7||

If it is argued --expecting "iti ced"-- (ced): Just as (yathā) the cognition --i.e. perception-- of a solitary ground (vivikta-bhūtala-jñānam) (implies) the consciousness of the absence of the pot (ghaṭa-abhāva-matiḥ), so also (tathā) the cognition of the mother-of-pearl (śuktikā-jñānam) (entails) the consciousness of the invalidity --lit. of the incorrect knowledge, of the inaccurate perception-- of the cognition/perception of silver (rūpya-jñāna-apramātva-vid)||1.7.7||

नैवं शुद्धस्थलज्ञानात्सिद्ध्येत्तस्याघटात्मता।
न तूपलब्धियोग्यस्याप्यत्राभावो घटात्मनः॥१.७.८॥
Naivaṁ śuddhasthalajñānātsiddhyettasyāghaṭātmatā|
Na tūpalabdhiyogyasyāpyatrābhāvo ghaṭātmanaḥ||1.7.8||

It is not so (na evam): From the cognition of a pure --i.e. empty-- ground (śuddhasthalajñānāt) it is proved (siddhyet) that that --that the pure/empty ground-- is not a pot (tasya aghaṭa-ātmatā) and not (na tu) the absence (abhāvaḥ) of a pot (ghaṭa-ātmanaḥ) which is here even fit for perception --viz. which is here even fit for being perceived-- (upalabdhi-yogyasya api atra)||1.7.8||

विविक्तं भूतलं शश्वद्भावानां स्वात्मनिष्ठितेः।
तत्कथं जातु तज्ज्ञानं भिन्नस्याभावसाधनम्॥१.७.९॥
Viviktaṁ bhūtalaṁ śaśvadbhāvānāṁ svātmaniṣṭhiteḥ|
Tatkathaṁ jātu tajjñānaṁ bhinnasyābhāvasādhanam||1.7.9||

The solitary (viviktam) ground (bhūtalam) (is) constantly (śaśvat) (different from the objects) because the objects remain in themselves (bhāvānām sva-ātma-niṣṭhiteḥ); therefore (tad), how (katham) (could) the cognition of that --viz. of the solitary ground-- (tad-jñānam) sometimes --the term "jātu" also means "at all"-- (jātu) (be) the means to establish the absence (abhāva-sādhanam) of something different (from it) (bhinnasya)?||1.7.9||

किन्त्वालोकचयोऽन्धस्य स्पर्शो वोष्णादिको मृदुः।
तत्रास्ति साधयेत्तस्य स्वज्ञानमघटात्मताम्॥१.७.१०॥
Kintvālokacayo'ndhasya sparśo voṣṇādiko mṛduḥ|
Tatrāsti sādhayettasya svajñānamaghaṭātmatām||1.7.10||

However (kintu), there --viz. on the empty ground-- (tatra) there is (asti) a mass of light (āloka-cayaḥ) (in the case of a person who can see), or (vā), in the case of a blindman (andasya), a soft (mṛduḥ), warm, etc. (uṣṇa-ādikaḥ) touch (sparśaḥ), which establishes/proves (sādhayet) for him --for the sighted person or for the blindman-- (tasya) his cognition (sva-jñānam) that there is no pot (there) (aghaṭa-ātmatām)||1.7.10||

पिशाचः स्यादनालोकोऽप्यालोकाभ्यन्तरे यथा।
अदृश्यो भूतलस्यान्तर्न निषेध्यः [भूतलस्यान्तरनिषेध्यः] स सर्वथा॥१.७.११॥
Piśācaḥ syādanāloko'pyālokābhyantare yathā|
Adṛśyo bhūtalasyāntarna niṣedhyaḥ [bhūtalasyāntaraniṣedhyaḥ] sa sarvathā||1.7.11||

For example (yathā), a piśāca --a goblin, a yellowish malevolent or devilish being-- (piśācaḥ), though (api) not being a light (syāt anālokaḥ) (can be) invisible (adṛśyaḥ) within the light (āloka-ābhyantare); (hence) he --i.e. his existence-- (saḥ) within (antar) the ground (bhūtalasya) cannot at all be denied (na niṣedhyaḥ... sarvathā) —(with the alternative reading the translation would be:) he --i.e. his existence-- (saḥ) within (antar) the ground (bhūtalasya) cannot at all be denied (aniṣedhyaḥ... sarvathā) --all in all, same meaning but using different words--—||1.7.11||

एवं रूप्यविदाभावरूपा शुक्तिमतिर्भवेत्।
न त्वाद्यरजतज्ञप्तेः स्यादप्रामाण्यवेदिका॥१.७.१२॥
Evaṁ rūpyavidābhāvarūpā śuktimatirbhavet|
Na tvādyarajatajñapteḥ syādaprāmāṇyavedikā||1.7.12||

Thus (evam), the consciousness of a mother-of-pearl (śuktimatiḥ) might be (bhavet) the absence of the cognition of silver (rūpya-vidā-abhāva-rūpā), but (tu) (it) is not (na... syāt) making known/announcing the invalidity --lit. the lack of proof-- (aprāmāṇya-vedikā) of the initial cognition of silver (ādya-rajata-jñapteḥ)||1.7.12||

धर्म्यसिद्धेरपि भवेद्बाधा नैवानुमानतः।
स्वसंवेदनसिद्धा तु युक्ता सैकप्रमातृजा॥१.७.१३॥
Dharmyasiddherapi bhavedbādhā naivānumānataḥ|
Svasaṁvedanasiddhā tu yuktā saikapramātṛjā||1.7.13||

Since (when a mother-of-pearl is being perceived,) the dharmī --i.e. the initial cognition of silver-- cannot be even established (dharmi-asiddheḥ api), a refutation --some translate it as "invalidation (of a cognition)"-- (bādhā) is not (possible) (bhavet... na eva) through inference/deduction (anumānatas). But (tu) it --viz. such a refutation-- (sā) is suitable (yuktā) when it is proved by one's own experience --lit. when it is in one's own consciousness-- (sva-saṁvedana-siddhā) (and) is born from the one Knower (eka-pramātṛ-jā)||1.7.13||

इत्थमत्यर्थभिन्नार्थावभासखचिते विभौ।
समलो विमलो वापि व्यवहारोऽनुभूयते॥१.७.१४॥
Itthamatyarthabhinnārthāvabhāsakhacite vibhau|
Samalo vimalo vāpi vyavahāro'nubhūyate||1.7.14||

In this way (ittham), ordinary life (vyavahāraḥ), (either) impure (samalaḥ) or even (vā api) pure (vimalaḥ), is experienced (anubhūyate) in the All-pervasive One (vibhau) who is inlaid with the manifestation of exceedingly differentiated objects (atyartha-bhinna-artha-avabhāsa-khacite)||1.7.14||

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 Chapter 1.8

तात्कालिकाक्षसामक्ष्यसापेक्षाः केवलं क्वचित्।
आभासा अन्यथान्यत्र त्वन्धान्धतमसादिषु॥१.८.१॥
Tātkālikākṣasāmakṣyasāpekṣāḥ kevalaṁ kvacit|
Ābhāsā anyathānyatra tvandhāndhatamasādiṣu||1.8.1||

The manifestations (ābhāsāḥ), in a certain case --or "somewhere"-- (kvacid), only (kevalam) depend on immediate and direct sensory contact (tātkālika-akṣa-sāmakṣya-sāpekṣāḥ); but (tu) in other cases --or "elsewhere"-- (anyatra), (e.g.) with reference to a blindman, a great darkness, etc. (andha-andhatamasa-ādiṣu), (the manifestations behave) otherwise --i.e. they do not depend on immediate and direct sensory contact-- (anyathā)||1.8.1||

विशेषोऽर्थावभासस्य सत्तायां न पुनः क्वचित्।
विकल्पेषु भवेद्भाविभवद्भूतार्थगामिषु॥१.८.२॥
Viśeṣo'rthāvabhāsasya sattāyāṁ na punaḥ kvacit|
Vikalpeṣu bhavedbhāvibhavadbhūtārthagāmiṣu||1.8.2||

However (punar), there is no difference anywhere (viśeṣaḥ... na... kvacid... bhavet) regarding the existence (sattāyām) of the manifestation of objects (artha-avabhāsasya) in vikalpa-s --viz. in thoughts-- (vikalpeṣu) relating to future, present or past objects (bhāvi-bhavat-bhūta-artha-gāmiṣu)||1.8.2||

सुखादिषु च सौख्यादिहेतुष्वपि च वस्तुषु।
अवभासस्य सद्भावेऽप्यतीतत्वात्तथास्थितिः॥१.८.३॥
Sukhādiṣu ca saukhyādihetuṣvapi ca vastuṣu|
Avabhāsasya sadbhāve'pyatītatvāttathāsthitiḥ||1.8.3||

Although (api) there is existence (sadbhāve) of the manifestation (avabhāsasya) as regards realities such as pleasure, etc. (sukha-ādiṣu) and (ca... ca) even (api) as regards the causes of pleasure, etc. (saukhya-ādi-hetuṣu), (yet its) abiding is not like that --i.e. the manifestation regarding those realities is not the same-- (tathā asthitiḥ) since it belongs to the past (atītatvāt)||1.8.3||

गाढमुल्लिख्यमाने तु विकल्पेन सुखादिके।
तथा स्थितिस्तथैव स्यात्स्फुटमस्योपलक्षणात्॥१.८.४॥
Gāḍhamullikhyamāne tu vikalpena sukhādike|
Tathā sthitistathaiva syātsphuṭamasyopalakṣaṇāt||1.8.4||

But (tu) when pleasure, etc. are deeply/firmly delineated (gāḍham ullikhyamāne... sukhādike) by vikalpa (vikalpena), (then its) abiding (sthitiḥ) is (syāt) exactly like that (tathā... tathā eva) --i.e. the manifestation of pleasure, etc. is exactly the same-- because it is clearly beheld (sphuṭam asya upalakṣaṇāt)||1.8.4||

भावाभावावभासानां बाह्यतोपाधिरिष्यते।
नात्मा सत्ता ततस्तेषामान्तराणां सतां सदा॥१.८.५॥
Bhāvābhāvāvabhāsānāṁ bāhyatopādhiriṣyate|
Nātmā sattā tatasteṣāmāntarāṇāṁ satāṁ sadā||1.8.5||

Externality (bāhyatā) is considered (iṣyate) to be an upādhi --viz. an accesory attribute-- (upādhiḥ) (and) not (na) the self/soul (ātmā) of the manifestations of being and non-being (bhāva-abhāva-avabhāsānām); on this account (tatas), (there is) always (sadā) the existence (sattā) of those internal entities (teṣām āntarāṇām satām)||1.8.5||

आन्तरत्वात्प्रमात्रैक्ये नैषां भेदनिबन्धना।
अर्थक्रियापि बाह्यत्वे सा भिन्नाभासभेदतः॥१.८.६॥
Āntaratvātpramātraikye naiṣāṁ bhedanibandhanā|
Arthakriyāpi bāhyatve sā bhinnābhāsabhedataḥ||1.8.6||

Even (api) the causal efficiency (artha-kriyā) connected with duality (bheda-nibandhanā) does not belong to them --i.e. to the aforesaid manifestations-- (na eṣām) since, being internal (antaratvāt), they are one with the Knower (pramātṛ-aikye); (and) even when there is externality (bāhyatve), it --viz. causal efficiency-- (sā) (exists) through the differentiation of the various manifestations (bhinna-ābhāsa-bhedataḥ) --another possible reading would be "sā bhinnā ābhāsabhedataḥ", i.e. "it (exists) as differentiated through the differentiation of the manifestations"--||1.8.6||

चिन्मयत्वेऽवभासानामन्तरेव स्थितिः सदा।
मायया भासमानानां बाह्यत्वाद्बहिरप्यसौ॥१.८.७॥
Cinmayatve'vabhāsānāmantareva sthitiḥ sadā|
Māyayā bhāsamānānāṁ bāhyatvādbahirapyasau||1.8.7||

On their consisting of Consciousness (cit-mayatve), the abiding (sthitiḥ) of the manifestations (avabhāsānām) (is) always (sadā) internal (antar); (and) since they shine externally (bhāsamānānām bāhyatvāt) by means of Māyā (māyayā), it --i.e. sthiti or abiding-- (asau) (is) external (bahis) as well (api)||1.8.7||

विकल्पे योऽयमुल्लेखः सोऽपि बाह्यः पृथक्प्रथः।
प्रमात्रैकात्म्यमान्तर्यं ततो भेदो हि बाह्यता॥१.८.८॥
Vikalpe yo'yamullekhaḥ so'pi bāhyaḥ pṛthakprathaḥ|
Pramātraikātmyamāntaryaṁ tato bhedo hi bāhyatā||1.8.8||

Even (api) this very (ayam... saḥ) mental delineation (ullekhaḥ) in vikalpa --in thought-- (vikalpe) (is) external (bāhyaḥ) (because) it appears (prathaḥ) separately (pṛthak); (and as) internality (āntaryam) is unity/identity with the Knower (pramātṛ-aikātmyam), therefore (tatas), externality (bāhyatā) (is) certainly (hi) differentiation/duality --i.e. lack of unity with the Knower-- (bhedaḥ)||1.8.8||

उल्लेखस्य सुखादेश्च प्रकाशो बहिरात्मना।
इच्छातो भर्तुरध्यक्षरूपोऽक्षादिभुवां यथा॥१.८.९॥
Ullekhasya sukhādeśca prakāśo bahirātmanā|
Icchāto bharturadhyakṣarūpo'kṣādibhuvāṁ yathā||1.8.9||

Due to the Will (icchātas) of the Lord (bhartuḥ), (there is) manifestation (prakāśaḥ) of the mental delineation (ullekhasya) and (ca) of pleasure, etc. (sukha-ādeḥ) externally (bahis-ātmanā) exactly as (yathā) (there is external manifestation) —which is perceptible to the senses (adhyakṣa-rūpaḥ)— of the objects --"bhuvām" might also mean "of the stages or planes"-- (perceived by) the eyes, etc. (akṣa-ādi-bhuvām)||1.8.9||

तदैक्येन विना न स्यात्संविदां लोकपद्धतिः।
प्रकाशैक्यात्तदेकत्वं मातैकः स इति स्थितम्॥१.८.१०॥
Tadaikyena vinā na syātsaṁvidāṁ lokapaddhatiḥ|
Prakāśaikyāttadekatvaṁ mātaikaḥ sa iti sthitam||1.8.10||

Therefore (tad), the path of the world --i.e. the whole worldly activity-- (loka-paddhatiḥ) would not exist (na syāt) without (vinā) the unification (aikyena) of the cognitions (saṁvidām); (and) the unification of that --of cognitions-- (tad-ekatvam) is derived from (their) unity with the Light (prakāśa-aikyāt); (and) it has been established that (iti sthitam) It --viz. the Light-- (saḥ) (is) the one (ekaḥ) Knower (mātā)||1.8.10||

स एव विमृशत्त्वेन नियतेन महेश्वरः।
विमर्श एव देवस्य शुद्धे ज्ञानक्रिये यतः॥१.८.११॥
Sa eva vimṛśattvena niyatena maheśvaraḥ|
Vimarśa eva devasya śuddhe jñānakriye yataḥ||1.8.11||

That very (Knower) (saḥ eva) (is) the Great Lord (mahā-īśvaraḥ) owing to (His) constant Self-awareness (vimṛśattvena niyatena), for (yatas) God's (devasya) Self-awareness (vimarśaḥ eva) (is Itself) pure Knowledge and Action (śuddhe jñāna-kriye)||1.8.11||

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 Section 2: Kriyādhikāraḥ (Section about action)

 Chapter 2.1

अत एव यदप्युक्तं क्रिया नैकस्य सक्रमा।
एकेत्यादि प्रतिक्षिप्तं तदेकस्य समर्थनात्॥२.१.१॥
Ata eva yadapyuktaṁ kriyā naikasya sakramā|
Eketyādi pratikṣiptaṁ tadekasya samarthanāt||2.1.1||

On this account (atas eva), by establishing the one (Knower) (tad-ekasya samarthanāt), even (api) what (yad) was stated (by the Buddhists in 1.2.9) (uktam) —(that) succesive (sa-kramā) action (kriyā) is neither (na) one, etc. (ekā iti-ādi) (nor) belongs to the one (Knower) (ekasya)— has been refuted (pratikṣiptam)||2.1.1||

सक्रमत्वं च लौकिक्याः क्रियायाः कालशक्तितः।
घटते न तु शाश्वत्याः प्राभव्याः स्यात्प्रभोरिव॥२.१.२॥
Sakramatvaṁ ca laukikyāḥ kriyāyāḥ kālaśaktitaḥ|
Ghaṭate na tu śāśvatyāḥ prābhavyāḥ syātprabhoriva||2.1.2||

Also (ca), that which is endowed with succession (sakramatvam), in the case of worldly activity (laukikyāḥ kriyāyāḥ), occurs/is possible (ghaṭate) through the power of Time (kāla-śakti-tas); however (tu), in the case of the eternal (activity) of the Lord (śāśvatyāḥ prābhavyāḥ), (this) is not (possible) (na... syāt), just as (iva) (it is not) in the case of the Lord (Himself) (prabhoḥ)||2.1.2||

कालः सूर्यादिसञ्चारस्तत्तत्पुष्पादिजन्म वा।
शीतोष्णे वाथ तल्लक्ष्यः क्रम एव स तत्त्वतः॥२.१.३॥
Kālaḥ sūryādisañcārastattatpuṣpādijanma vā|
Śītoṣṇe vātha tallakṣyaḥ krama eva sa tattvataḥ||2.1.3||

As a matter of fact (tattvatas), Time (kālaḥ... saḥ) (is) succession itself (kramaḥ eva), which is observable in that (tad-lakṣyaḥ), (i.e. in) the movement of the sun, etc. (sūrya-ādi-sañcāraḥ), (in) the blooming of various flowers, etc. (tad-tad-puṣpa-ādi-janma) or (vā... vā atha) (in the alternation of) cold and heat (śīta-uṣṇe)||2.1.3||

क्रमो भेदाश्रयो भेदोऽप्याभाससदसत्त्वतः।
आभाससदसत्त्वे तु चित्राभासकृतः प्रभोः॥२.१.४॥
Kramo bhedāśrayo bhedo'pyābhāsasadasattvataḥ|
Ābhāsasadasattve tu citrābhāsakṛtaḥ prabhoḥ||2.1.4||

Succession (kramaḥ) depends on duality/differentiation (bheda-āśrayaḥ) (and) even (api) duality/differentiation (bhedaḥ) (arises) from the existence or non-existence of (certain) manifestations (ābhāsa-sat-asattvataḥ); however (tu), (both) the existence and non-existence of (those) manifestations (ābhāsa-sat-asattve) (originate) from the Lord (prabhoḥ), who is the Creator of (such) varied manifestations (citra-ābhāsa-kṛtaḥ)||2.1.4||

मूर्तिवैचित्र्यतो देशक्रममाभासयत्यसौ।
क्रियावैचित्र्यनिर्भासात्कालक्रममपीश्वरः॥२.१.५॥
Mūrtivaicitryato deśakramamābhāsayatyasau|
Kriyāvaicitryanirbhāsātkālakramamapīśvaraḥ||2.1.5||

Through the variety of forms (mūrti-vaicitryatas), He (asau) manifests (ābhāsayati) spatial succession (deśa-kramam), (and) through the manifestation of the variety actions (kriyā-vaicitrya-nirbhāsāt), the Lord (īśvaraḥ) also (api) (manifests) temporal succession (kāla-kramam)||2.1.5||

सर्वत्राभासभेदोऽपि भवेत्कालक्रमाकरः।
विच्छिन्नभासः शून्यादेर्मातुर्भातस्य नो सकृत्॥२.१.६॥
Sarvatrābhāsabhedo'pi bhavetkālakramākaraḥ|
Vicchinnabhāsaḥ śūnyādermāturbhātasya no sakṛt||2.1.6||

Everywhere --or "in all things"-- (sarvatra), the differentiation in manifestations (ābhāsa-bhedaḥ api) is (bhavet) the origin of temporal succession (kāla-krama-ākaraḥ) for the knower (mātuḥ) who is (identified with) the void, etc. (śūnya-ādeḥ) (and) whose light is interrupted (vicchinna-bhāsaḥ); (however), this is not the case (na) for Him who shines --viz. for the Knower who shines-- (bhātasya) eternally --i.e. for the Knower who shines without interruption-- (sakṛt)||2.1.6||

देशक्रमोऽपि भावेषु भाति मातुर्मितात्मनः।
स्वात्मेव स्वात्मना पूर्णा भावा भान्त्यमितस्य तु॥२.१.७॥
Deśakramo'pi bhāveṣu bhāti māturmitātmanaḥ|
Svātmeva svātmanā pūrṇā bhāvā bhāntyamitasya tu||2.1.7||

Moreover (api), spatial succession (deśa-kramaḥ) regarding objects (bhāveṣu) appears (bhāti) to the limited knower (mātuḥ mita-ātmanaḥ); however (tu), for the Unlimited One --that is, for the Knower-- (amitasya) the objects (bhāvāḥ) appear (bhānti) as filled (pūrṇāḥ) with His own Self (sva-ātmanā), as if (iva) (they were) His very Self (sva-ātmā)||2.1.7||

किन्तु निर्माणशक्तिः साप्येवं विदुष ईशितुः।
तथा विज्ञातृविज्ञेयभेदो यदवभास्यते॥२.१.८॥
Kintu nirmāṇaśaktiḥ sāpyevaṁ viduṣa īśituḥ|
Tathā vijñātṛvijñeyabhedo yadavabhāsyate||2.1.8||

Nonetheless (kintu), (there is) also (api) the creative Power (nirmāṇa-śaktiḥ sā) of the Master (īśituḥ) who knows (viduṣaḥ) thus (evam), through which --expecting "yayā"-- (yad) the duality of knower and knowable --that is, of subject and object-- (vijñātṛ-vijñeya-bhedaḥ) is manifested (avabhāsyate) in such a way (tathā)||2.1.8||

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 Chapter 2.2

क्रियासम्बन्धसामान्यद्रव्यदिक्कालबुद्धयः।
सत्याः स्थैर्योपयोगाभ्यामेकानेकाश्रया मताः॥२.२.१॥
Kriyāsambandhasāmānyadravyadikkālabuddhayaḥ|
Satyāḥ sthairyopayogābhyāmekānekāśrayā matāḥ||2.2.1||

The ideas or concepts of action, relation, generality, substance, space and time (kriyā-sambandha-sāmānya-dravya-dik-kāla-buddhayaḥ), which are based on unity in diversity --that is, on bhedābheda-- (eka-aneka-āśrayāḥ), are to be regarded (matāḥ) as real (satyāḥ) due to (their) firmness/continuity and (practical) application --in other words, they are useful-- (sthairya-upayogābhyām)||2.2.1||

तत्रैकमान्तरं तत्त्वं तदेवेन्द्रियवेद्यताम्।
सम्प्राप्यानेकतां याति देशकालस्वभावतः॥२.२.२॥
Tatraikamāntaraṁ tattvaṁ tadevendriyavedyatām|
Samprāpyānekatāṁ yāti deśakālasvabhāvataḥ||2.2.2||

There (tatra), (there is) one (ekam) internal (āntaram) reality (tattvam); that --viz. this one internal reality-- (tad eva), after becoming an object (vedyatām... samprāpya), assumes multiplicity (anekatām yāti) according to --others translate as "due to, depending on"-- space, time and essential nature (deśa-kāla-svabhāvatas)||2.2.2||

तद्द्वयालम्बना एता मनोऽनुव्यवसायि सत्।
करोति मातृव्यापारमयीः कर्मादिकल्पनाः॥२.२.३॥
Taddvayālambanā etā mano'nuvyavasāyi sat|
Karoti mātṛvyāpāramayīḥ karmādikalpanāḥ||2.2.3||

The mind (manas), which determines (anuvyavasāyi sat), produces (karoti) these (etāḥ) mental creations such as action, etc. (karma-ādi-kalpanāḥ), which consist of the activity/operation of the knower, etc. (mātṛ-vyāpāra-mayīḥ) (and) rest upon those two --viz. upon the internal and external realities, according to Utpaladeva's commentary-- (tad-dvaya-ālambanāḥ)||2.2.3||

स्वात्मनिष्ठा विविक्ताभा भावा एकप्रमातरि।
अन्योन्यान्वयरूपैक्ययुजः सम्बन्धधीपदम्॥२.२.४॥
Svātmaniṣṭhā viviktābhā bhāvā ekapramātari|
Anyonyānvayarūpaikyayujaḥ sambandhadhīpadam||2.2.4||

The objects (bhāvāḥ), which are self-contained/confined (svātma-niṣṭhā), which are manifested separately (vivikta-ābhāḥ) (and) which are furnished with unity constituted by a mutual connection (anyonya-anvaya-rūpa-aikya-yujaḥ) within the one Knower (eka-pramātari), (are) the basis --lit. the abode, home-- of the concepts of relation (sambandha-dhī-padam)||2.2.4||

जातिद्रव्यावभासानां बहिरप्येकरूपताम्।
व्यक्त्येकदेशभेदं चाप्यालम्बन्ते विकल्पनाः॥२.२.५॥
Jātidravyāvabhāsānāṁ bahirapyekarūpatām|
Vyaktyekadeśabhedaṁ cāpyālambante vikalpanāḥ||2.2.5||

The mental elaborations (vikalpanāḥ) of the manifestations of generality and substance (jāti-dravya-avabhāsānām) assume (ālambante) unity (eka-rūpatām) —even (api) externally (bahis)— and (ca) also (api) differentiation into individuals and divisions/portions (of the whole) (vyakti-ekadeśa-bhedam)||2.2.5||

क्रियाविमर्शविषयः कारकाणां समन्वयः।
अवध्यवधिमद्भावान्वयालम्बा दिगादिधीः॥२.२.६॥
Kriyāvimarśaviṣayaḥ kārakāṇāṁ samanvayaḥ|
Avadhyavadhimadbhāvānvayālambā digādidhīḥ||2.2.6||

The mutual connection (samanvayaḥ) between the kāraka-s --a kāraka is the relation subsisting between a noun and a verb in a sentence, (or between a noun and other words governing it); but in practice it comprises all grammatical cases except for Genitive and Vocative-- (kārakāṇām) is within the sphere of the awareness of the action (kriyā-vimarśa-viṣayaḥ), (while) the notions of space, etc. (dik-ādi-dhīḥ) rest upon the connection relating to the state of limit and limited (avadhi-avadhimat-bhāva-anvaya-ālambā)||2.2.6||

एवमेवर्थसिद्धिः स्यान्मातुरर्थक्रियार्थिनः।
भेदाभेदवतार्थेन तेन न भ्रान्तिरीदृशी॥२.२.७॥
Evamevārthasiddhiḥ syānmāturarthakriyārthinaḥ|
Bhedābhedavatārthena tena na bhrāntirīdṛśī||2.2.7||

Thus (evam eva), there is (syāt) success --or "accomplishment/achievement of the goal"-- (artha-siddhiḥ) for the knower/subject who seeks to obtain causal efficiency (mātuḥ artha-kriyā-arthinaḥ) by means of an object that has unity and duality --or "unity and diversity"-- (bheda-abheda-vatā arthena); for that reason (tena), there is no such error or confusion (na bhrāntiḥ īdṛśī||2.2.7||

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 Chapter 2.3

इदमेतादृगित्येवं यद्वशाद्व्यवतिष्ठते।
वस्तु प्रमाणं तत्सोऽपि स्वाभासोऽभिनवोदयः॥२.३.१॥
सोऽन्तस्तथाविमर्शात्मा देशकालाद्यभेदिनि।
एकाभिधानविषये मितिर्वस्तुन्यबाधिता॥२.३.२॥
Idametādṛgityevaṁ yadvaśādvyavatiṣṭhate|
Vastu pramāṇaṁ tatso'pi svābhāso'bhinavodayaḥ||2.3.1||
So'ntastathāvimarśātmā deśakālādyabhedini|
Ekābhidhānaviṣaye mitirvastunyabādhitā||2.3.2||

Perception/means of knowledge (pramāṇam) (is) that (tad) by means of which (yad-vaśāt) the thing/object (vastu) is thus arranged in due order (evam vyavatiṣṭhate) (as) "this (idam) (and) of this kind (etādṛk iti)"; (such perception/means of knowledge) is also (api) very splendid (saḥ... su-ābhāsaḥ) (and) a quite new rising light --'udaya' means both "rising" and "light"-- (abhinava-udayaḥ) --Abhinavagupta will give his own interpretation of this in his commentaries--. It --viz. the rising light-- (sa), whose nature is to be aware in such a way internally (antar-tathā-vimarśa-ātmā), (is) unrefuted/uncontradicted (abādhitā) accurate knowledge --the meaning of "miti" is profound enough to be simply defined as "accurate knowledge", but for now, this suffices-- (mitiḥ) with reference to a thing/object (vastuni) that lacks the divisions or distinctions of space, time, etc. (deśa-kāla-ādi-abhedini) (and) whose sphere is one name (eka-abhidhāna-viṣaye)||2.3.1-2||

यथारुचि यथार्थित्वं यथाव्युत्पत्ति भिद्यते।
आभासोऽप्यर्थ एकस्मिन्ननुसन्धानसाधिते॥२.३.३॥
Yathāruci yathārthitvaṁ yathāvyutpatti bhidyate|
Ābhāso'pyartha ekasminnanusandhānasādhite||2.3.3||

Even (api) with regard to one object (arthe ekasmin) that is proved/established by anusandhāna --i.e. by careful investigation, close examination and coherent/appropriate connection-- (anusandhāna-sādhite), the manifestation (ābhāsaḥ) is differentiated (bhidyate) according to one's inclination (yathāruci), according to purpose (yathārthitvam) (and) according to the level of knowledge or education (yathāvyutpatti)||2.3.3||

दीर्घवृत्तोर्ध्वपुरुषधूमचान्दनतादिभिः।
यथाभासा विभिद्यन्ते देशकालाविभेदिनः॥२.३.४॥
तथैव सद्घटद्रव्यकाञ्चनोज्ज्वलतादयः।
आभासभेदा भिन्नार्थकारिणस्ते पदं ध्वनेः॥२.३.५॥
Dīrghavṛttordhvapuruṣadhūmacāndanatādibhiḥ|
Yathābhāsā vibhidyante deśakālāvibhedinaḥ||2.3.4||
Tathaiva sadghaṭadravyakāñcanojjvalatādayaḥ|
Ābhāsabhedā bhinnārthakāriṇaste padaṁ dhvaneḥ||2.3.5||

Just as (yathā) the manifestations (ābhāsāḥ) are differentiated (vibhidyante) into "long", "round", "tall", "person", "smoke", "made of sandalwood", etc. (dīrgha-vṛtta-ūrdhva-puruṣa-dhūma-cāndanatā-ādibhiḥ), without these manifestations producing any differentiation in space and time (deśa-kāla-avibhedinaḥ), so too (tathā eva) (there are) different manifestations (ābhāsa-bhedāḥ) (such as) "real", "pot", "substance", "gold", "radiance", etc. (sat-ghaṭa-dravya-kāñcana-ujjvalatā-ādayaḥ). (Each of these) has a separate causal efficiency (bhinna-artha-kāriṇaḥ), (and thus) they (te) (are) the object/receptacle (padam) of (a single) word (dhvaneḥ)||2.3.4-5||

आभासभेदाद्वस्तूनां नियतार्थक्रिया पुनः।
सामानाधिकरण्येन प्रतिभासादभेदिनाम्॥२.३.६॥
Ābhāsabhedādvastūnāṁ niyatārthakriyā punaḥ|
Sāmānādhikaraṇyena pratibhāsādabhedinām||2.3.6||

The causal efficiency of the things/objects is fixed/constant (vastūnām niyata-artha-kriyā) in accordance with the variety of manifestations (ābhāsa-bhedāt). However (punar), (there is another causal efficiency) in accordance with (their) becoming manifest as isolated realities (pratibhāsāt abhedinām) due to a common (underlying) substratum (sāmāna-adhikaraṇyena)||2.3.6||

पृथग्दीपप्रकाशानां स्रोतसां सागरे यथा।
अविरुद्धावभासानामेककार्या तथैक्यधीः॥२.३.७॥
Pṛthagdīpaprakāśānāṁ srotasāṁ sāgare yathā|
Aviruddhāvabhāsānāmekakāryā tathaikyadhīḥ||2.3.7||

Just as (yathā) (there is a notion of unity) in the case of the different rays of a lamp (pṛthak-dīpa-prakāśānām) (or) in the case of the (various) currents (srotasām) in the ocean (sāgare), so too (tathā) (there is) a notion of unity (aikya-dhīḥ) that performs the same function (ekakāryā) in the case of manifestations which are compatible with one other (aviruddha-avabhāsānām)||2.3.7||

तत्राविशिष्टे वह्न्यादौ कार्यकारणतोष्णता।
तत्तच्छब्दार्थताद्यात्मा प्रमाणादेकतो मतः॥२.३.८॥
Tatrāviśiṣṭe vahnyādau kāryakāraṇatoṣṇatā|
Tattacchabdārthatādyātmā pramāṇādekato mataḥ||2.3.8||

There (tatra), (even) with reference to ordinary fire, etc. (aviśiṣṭe vahni-ādau), the state of both cause and effect (in it) (kārya-kāraṇatā), (its) heat (uṣṇatā), (its capacity to) bear the meanings of various words, etc. (tad-tad-śabda-arthatā-ādi-ātmā), (all of this) is known (mataḥ) through one single pramāṇa or means of knowledge (pramāṇāt ekatas)||2.3.8||

सा तु देशादिकाध्यक्षान्तराभिन्ने स्वलक्षणे।
तात्कालिकी प्रवृत्तिः स्यादर्थिनोऽप्यनुमानतः॥२.३.९॥
Sā tu deśādikādhyakṣāntarābhinne svalakṣaṇe|
Tātkālikī pravṛttiḥ syādarthino'pyanumānataḥ||2.3.9||

But (tu) the activity/propensity (sā... pravṛttiḥ) of someone who has a purpose (arthinaḥ) regarding (an object) which has his own specific characteristics (sva-lakṣaṇe) (and) which (though limited) by space, etc. is internally one with the Lord (deśa-ādika-adhyakṣa-antara-abhinne) happens at the time (of its perception) --lit. happening at that time-- (tātkālikī... syāt). (That) also (occurs) through the inference (api anumānataḥ)||2.3.9||

दूरान्तिकतयार्थानां परोक्षाध्यक्षतात्मना।
बाह्यान्तरतया दोषैर्व्यञ्जकस्यान्यथापि वा॥२.३.१०॥
भिन्नावभासच्छायानामपि मुख्यावभासतः।
एकप्रत्यवमर्शाख्यादेकत्वमनिवारितम्॥२.३.११॥
Dūrāntikatayārthānāṁ parokṣādhyakṣatātmanā|
Bāhyāntaratayā doṣairvyañjakasyānyathāpi vā||2.3.10||
Bhinnāvabhāsacchāyānāmapi mukhyāvabhāsataḥ|
Ekapratyavamarśākhyādekatvamanivāritam||2.3.11||

Due to the main manifestation called one singular Consciousness (mukhya-avabhāsatas... eka-pratyavamarśa-ākhyāt), the unity (ekatvam) of objects (arthānām) —which are even reflections of diverse manifestations (bhinna-avabhāsa-chāyānām api)— (remains) unhindered (anivāritam). (This unity persists regardless of) whether the objects are far or near (dūra-antikatayā), beyond sensory perception or perceptible to the senses (parokṣa-adhyakṣatā-ātmanā), external or internal (bāhya-antaratayā) (or) affected by flaws (doṣaiḥ) in the external expression of internal states through appropriate gestures (vyañjakasya). (It remains unimpeded) even if other reasons (are considered) (anyathā api vā)||2.3.10-11||

अर्थक्रियापि सहजा नार्थानामीश्वरेच्छया।
नियता सा हि तेनास्या नाक्रियातोऽन्यता भवेत्॥२.३.१२॥
Arthakriyāpi sahajā nārthānāmīśvarecchayā|
Niyatā sā hi tenāsyā nākriyāto'nyatā bhavet||2.3.12||

Even (api) causal efficiency (artha-kriyā) is not innate (sahajā na) in objects (arthānām) since (hi) it --that is, causal efficiency-- (sā) (is) governed (niyatā) by the Will of the Lord (īśvara-icchayā). Therefore (tena), there is no distinction (na... anyatā bhavet) (in an object) due to its lack of such causal efficiency (asyāḥ... akriyātas)||2.3.12||

रजतैक्यविमर्शेऽपि शुक्तौ न रजतस्थितिः।
उपाधिदेशासंवादाद्द्विचन्द्रेऽपि नभोऽन्यथा॥२.३.१३॥
Rajataikyavimarśe'pi śuktau na rajatasthitiḥ|
Upādhideśāsaṁvādāddvicandre'pi nabho'nyathā||2.3.13||

Even though (api) there is consciousness of unity with silver --i.e. even though if consciousness of silver is one-- (rajata-aikya-vimarśe) in the case of the mother-of-pearl --viz. when one perceives mother-of-pearl as silver-- (śuktau), the silver does not persist (na rajata-sthitiḥ) due to the lack of conformity regarding the place, which is an accessory attribute (upādhi-deśa-asaṁvādāt). Similarly (api), when there are two moons (dvi-candre), the sky (nabhas) appears differently (anyathā)||2.3.13||

गुणैः शब्दादिभिर्भेदो जात्यादिभिरभिन्नता।
भावानामित्थमेकत्र प्रमातर्युपपद्यते॥२.३.१४॥
Guṇaiḥ śabdādibhirbhedo jātyādibhirabhinnatā|
Bhāvānāmitthamekatra pramātaryupapadyate||2.3.14||

The differentiation (bhedaḥ) of objects (bhāvānām) due to qualities (such as) sound, etc. (guṇaiḥ śabda-ādibhiḥ) (and their) identity (abhinnatā) due to generality, etc. (jāti-ādibhiḥ) (are) thus fit or adequate to (ittham... upapadyate) a single Knower (ekatra pramātari) --that is, they are possible on the basis of the existence of a single Knower--||2.3.14||

विश्ववैचित्र्यचित्रस्य समभित्तितलोपमे।
विरुद्धाभावसंस्पर्शे परमार्थसतीश्वरे॥२.३.१५॥
प्रमातरि पुराणे तु सर्वदाभातविग्रहे।
किं प्रमाणं नवाभासः सर्वप्रमितिभागिनि॥२.३.१६॥
Viśvavaicitryacitrasya samabhittitalopame|
Viruddhābhāvasaṁsparśe paramārthasatīśvare||2.3.15||
Pramātari purāṇe tu sarvadābhātavigrahe|
Kiṁ pramāṇaṁ navābhāsaḥ sarvapramitibhāgini||2.3.16||

What (kim) means of knowledge --or "means of proof"-- (pramāṇam) —like a new light (nava-ābhāsaḥ)— (is valid) with reference to the Lord (īśvare) who is the Highest Reality (parama-artha-sati), who is the Ancient (purāṇe tu) Knower (pramātari), who is like the surface of an even/flat wall (sama-bhitti-tala-upame) (acting as a background) to the wonder (known as) the universal variety (viśva-vaicitrya-citrasya), whose association with non-existence is inconsistent (viruddha-abhāva-saṁsparśe), whose Form is always shining (sarvadā-bhāta-vigrahe) (and) who is the Possessor of all the pramiti-s --"pramiti" is a very technical term in Trika Shaivism which cannot be rightly translated into other languages; though the usual translation is "act of cognition", pramiti really is the perceptual digestion, as it were, happening after one has perceived an object, but even this long definition falls somewhat short-- (sarva-pramiti-bhāgini)?||2.3.15-16||

अप्रवर्तितपूर्वोऽत्र केवलं मूढतावशात्।
शक्तिप्रकाशेनेशादिव्यवहारः प्रवर्त्यते॥२.३.१७॥
Apravartitapūrvo'tra kevalaṁ mūḍhatāvaśāt|
Śaktiprakāśeneśādivyavahāraḥ pravartyate||2.3.17||

The use of expressions such as "Lord", etc. (īśa-ādi-vyavahāraḥ) —which was not incited/promoted before (apravartita-pūrvaḥ) here (atra) solely (kevalam) due to the state of mūḍha --lit. due to the state of one under the sway of Moha or Māyā-- (mūḍhatā-vaśāt)— is promoted (pravartyate) by the Light of Śakti --i.e. by the Light of His Svātantrya or Absolute Freedom-- (śakti-prakāśena)||2.3.17||

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 Chapter 2.4

एष चानन्तशक्तित्वादेवमाभासयत्यमून्।
भावानिच्छावशादेषा क्रिया निर्मातृतास्य सा॥२.४.१॥
Eṣa cānantaśaktitvādevamābhāsayatyamūn|
Bhāvānicchāvaśādeṣā kriyā nirmātṛtāsya sā||2.4.1||

And (ca) thus (evam), He (eṣaḥ), since He has infinite Power (ananta-śaktitvāt), manifests (ābhāsayati) those (amūn) objects (bhāvān) through (His) Will (icchā-vaśāt). This very (eṣā... sā) Activity (kriyā) (is) His (asya) Creative State (nirmātṛtā)||2.4.1||

जडस्य तु न सा शक्तिः सत्ता यदसतः सतः।
कर्तृकर्मत्वतत्त्वैव कार्यकारणता ततः॥२.४.२॥
Jaḍasya tu na sā śaktiḥ sattā yadasataḥ sataḥ|
Kartṛkarmatvatattvaiva kāryakāraṇatā tataḥ||2.4.2||

But (tu) an inert reality does not have power (jaḍasya... na sā śaktiḥ) (to give) existence to something that does not exist --this topic here is related to the effect being present or not in the cause; Abhinavagupta has examined it in detail in his commentaries on this scripture-- (sattā yad asataḥ sataḥ). For that reason (tatas), the relation of cause and effect (kārya-kāraṇatā) (is simply) the principle of the agent and the state of being an object (kartṛ-karmatva-tattvā eva)||2.4.2||

यदसत्तदसद्युक्ता नासतः सत्स्वरूपता।
सतोऽपि न पुनः सत्तालाभेनार्थोऽथ चोच्यते॥२.४.३॥
कार्यकारणता लोके सान्तर्विपरिवर्तिनः।
उभयेन्द्रियवेद्यत्वं तस्य कस्यापि शक्तितः॥२.४.४॥
Yadasattadasadyuktā nāsataḥ satsvarūpatā|
Sato'pi na punaḥ sattālābhenārtho'tha cocyate||2.4.3||
Kāryakāraṇatā loke sāntarviparivartinaḥ|
Ubhayendriyavedyatvaṁ tasya kasyāpi śaktitaḥ||2.4.4||

That (tad) which (yad) (is) non-existent (asat) (remains) non-existent (asat); existence (sat-svarūpatā) of what is non-existent (asataḥ) is not (na) proper --i.e. nobody should speak about the existence of something which does not exist-- (yuktā). (And) by obtaining existence (sattā-lābhena) again (punar), there is no advantage (na... arthaḥ) for that which is existent (sataḥ api) --i.e. that which exists does not gain anything from coming into existence again--. And (ca) then (atha) it is said (ucyate) in everyday life (loke) (that) the relation of cause and effect (kārya-kāraṇatā... sā) (is), through the Power (śaktitaḥ) of the Indescribable One --viz. the Lord-- (tasya kasyāpi), (the act of becoming) a knowable for both indriya-s --i.e. for Jñānendriya-s (Powers of perception) and Karmendriya-s (Powers of action)-- (ubhaya-indriya-vedyatvam) on the part of something which resides within --lit. "on the part of something which turns round within", it refers to internal Spanda-- (antar-viparivartinaḥ) --all in all, the internal Spanda in an individual becomes a knowable--||2.4.3-4||

एवमेका क्रिया सैषा सक्रमान्तर्बहिःस्थितिः।
एकस्यैवोभयाकारसहिष्णोरुपपादिता॥२.४.५॥
Evamekā kriyā saiṣā sakramāntarbahiḥsthitiḥ|
Ekasyaivobhayākārasahiṣṇorupapāditā||2.4.5||

Thus (evam), this very (sā eṣā) Activity (kriyā) (which) is one (ekā), (which) exists both within and without and has succcession (sa-krama-antar-bahis-sthitiḥ), (and which) belongs to a single entity capable of bearing/enduring both forms --according to Abhinavagupta, this "entity" is both "the agent" and "the object"-- (ekasya eva ubhaya-ākāra-sahiṣṇoḥ), (has been) proved (upapāditā)||2.4.5||

बहिस्तस्यैव तत्कार्यं यदन्तर्यदपेक्षया।
प्रमात्रपेक्षया चोक्ता द्वयी बाह्यान्तरस्थितिः॥२.४.६॥
Bahistasyaiva tatkāryaṁ yadantaryadapekṣayā|
Pramātrapekṣayā coktā dvayī bāhyāntarasthitiḥ||2.4.6||

An effect (kāryam) (is) that (tad) which (yad), with reference to what was within (something at a given moment) (antar yad-apekṣayā), (is now) outside (bahis) of it (tasya eva). And (ca) both (dvayī), internality and externality (of something) (bāhyāntarasthitiḥ), are said to be (uktā) with regard to the Knower (pramātṛ-apekṣayā)||2.4.6||

मातैव कारणं तेन स चाभासद्वयस्थितौ।
कार्यस्य स्थित एवैकस्तदेकस्य क्रियोदिता॥२.४.७॥
Mātaiva kāraṇaṁ tena sa cābhāsadvayasthitau|
Kāryasya sthita evaikastadekasya kriyoditā||2.4.7||

On that account (tena), the Knower (mātā) alone (eva) (is) the cause (kāraṇam), and (ca) He (saḥ), in both states of manifestation (ābhāsa-dvaya-sthitau) of the effect (kāryasya), remains (sthitaḥ eva) one (ekaḥ). Therefore (tad), Activity (kriyā) is said (uditā) to belong to one (Entity) --viz. to the Knower-- (ekasya)||2.4.7||

अत एवाङ्कुरेऽपीष्टो निमित्तं परमेश्वरः।
तदन्यस्यापि बीजादेर्हेतुता नोपपद्यते॥२.४.८॥
Ata evāṅkure'pīṣṭo nimittaṁ parameśvaraḥ|
Tadanyasyāpi bījāderhetutā nopapadyate||2.4.8||

For this very reason (atas eva), even (api) regarding a sprout (aṅkure), the Supreme Lord (parama-īśvaraḥ) is revered (iṣṭaḥ) as the cause (nimittam). In the case of something different from Him, such as seeds, etc. (tad-anyasya api bīja-ādeḥ), causality (hetutā) is not possible (na upapadyate)||2.4.8||

तथा हि कुम्भकारोऽसावैश्वर्यैव व्यवस्थया।
तत्तन्मृदादिसंस्कारक्रमेण जनयेद्घटम्॥२.४.९॥
Tathā hi kumbhakāro'sāvaiśvaryaiva vyavasthayā|
Tattanmṛdādisaṁskārakrameṇa janayedghaṭam||2.4.9||

Similarly --or "For instance"-- (tathā hi), that (asau) potter (kumbha-kāraḥ) (who,) according to the fixed rule of the Lord (aiśvaryā eva vyavasthayā), produces (janayet) a pot (ghaṭam) through a series of preparations (by using) various (materials such as) clay, etc. (tad-tad-mṛdā-ādi-saṁskāra-krameṇa)||2.4.9||

योगिनामपि मृद्बीजे विनैवेच्छावशेन तत्।
घटादि जायते तत्तत्स्थिरस्वार्थक्रियाकरम्॥२.४.१०॥
Yogināmapi mṛdbīje vinaivecchāvaśena tat|
Ghaṭādi jāyate tattatsthirasvārthakriyākaram||2.4.10||

Even (api) without (vinā eva) clay and seed (mṛd-bīje), by means of the will (icchā-vaśena) of the Yogī-s (yoginām), that (tad) —i.e. a pot, etc. (ghaṭa-ādi)— is produced (jāyate), which lasts (for some time) and carries out an activity serving its respective purposes (tad-tad-sthira-sva-artha-kriyā-karam)||2.4.10||

योगिनिर्माणताभावे प्रमाणान्तरनिश्चिते।
कार्यं हेतुः स्वभावो वात एवोत्पत्तिमूलजः॥२.४.११॥
Yoginirmāṇatābhāve pramāṇāntaraniścite|
Kāryaṁ hetuḥ svabhāvo vāta evotpattimūlajaḥ||2.4.11||

On this account (atas eva), when it has been determined by another means of knowledge that there is no creation of Yogī-s (yogi-nirmāṇatā-abhāve pramāṇa-antara-niścite), an effect (kāryam) or (vā) an essential nature (svabhāvaḥ) born from the root which is an utpatti --lit. a production, arising, etc.-- (whose essence is the relation of cause and effect) (utpatti-mūla-jaḥ) (can serve as) a "hetu" or "reason" --this is a technical term in logic-- (hetuḥ) (for an inference)||2.4.11||

भूयस्तत्तत्प्रमात्रेकवह्न्याभासादितो भवेत्।
परोक्षादप्यधिपतेर्धूमाभासादि नूतनम्॥२.४.१२॥
कार्यमव्यभिचार्यस्य लिङ्गमन्यप्रमातृगात्।
तदाभासस्तदाभासादेव त्वधिपतेः परः॥२.४.१३॥
Bhūyastattatpramātrekavahnyābhāsādito bhavet|
Parokṣādapyadhipaterdhūmābhāsādi nūtanam||2.4.12||
Kāryamavyabhicāryasya liṅgamanyapramātṛgāt|
Tadābhāsastadābhāsādeva tvadhipateḥ paraḥ||2.4.13||

A new (nūtanam) manifestation, etc. of smoke (dhūma-ābhāsa-ādi) happens (bhavet) here (itas) again (bhūyas) from a single manifestation of fire (that is common) to various knowers (tad-tad-pramātṛ-eka-vahni-ābhāsāt) (which,) though (api) not perceptible to senses (parokṣāt), (is) the "adhipati" --a technical term generally meaning "the main cause", but the topic is far more complex-- (adhipateḥ). The effect (kāryam), which is invariably concomitant with the cause --lit. which does not deviate or diverge-- (avyabhicāri), (is) its --viz. of the cause-- (asya) sign (liṅgam). However (tu), another (paraḥ) manifestation of that --i.e. of smoke-- (tad-ābhāsaḥ) (comes) from an "adhipati" (adhipateḥ) that is itself a manifestation of that --of smoke-- (tad-ābhāsāt eva) related to other knowers (anya-pramātṛ-gāt)||2.4.12-13||

अस्मिन्सतीदमस्तीति कार्यकारणतापि या।
साप्यपेक्षाविहीनानां जाडानां नोपपद्यते॥२.४.१४॥
Asminsatīdamastīti kāryakāraṇatāpi yā|
Sāpyapekṣāvihīnānāṁ jāḍānāṁ nopapadyate||2.4.14||

Even the (Buddhist conception of the) relation of cause and effect (kārya-kāraṇatā api yā sā api) —"When this (smoke is here) (asmin sati), this (fire) (idam) is (there) (asti iti)"— is not possible (na upapadyate) in the case of inert realities that are devoid of requirement or necessity (apekṣā-vihīnānām jāḍānām)||2.4.14||

न हि स्वात्मैकनिष्ठानामनुसन्धानवर्जिनाम्।
सदसत्तापदेऽप्येष सप्तम्यर्थः प्रकल्प्यते॥२.४.१५॥
Na hi svātmaikaniṣṭhānāmanusandhānavarjinām|
Sadasattāpade'pyeṣa saptamyarthaḥ prakalpyate||2.4.15||

The meaning of the Locative case --in the Buddhist conception "asmin sati", i.e. "when this (smoke is here)"-- (eṣaḥ saptamī-arthaḥ) is not at all suitable (na hi... prakalpyate) in the case of (inert realities) that are self-confined (sva-ātma-eka-niṣṭhānām) (and) devoid of (the capacity for) investigation or close inspection (anusandhāna-varjinām) even in the condition of existence and non-existence --e.g. when a seed exists, a plant does not, and when a plant exists, a seed does not-- (sat-asattā-pade api)||2.4.15||

अत एव विभक्त्यर्थः प्रमात्रेकसमाश्रयः।
क्रियाकारकभावाख्यो युक्तो भावसमन्वयः॥२.४.१६॥
Ata eva vibhaktyarthaḥ pramātrekasamāśrayaḥ|
Kriyākārakabhāvākhyo yukto bhāvasamanvayaḥ||2.4.16||

On this account (atas eva), the meaning of the case terminations (vibhakti-arthaḥ) based solely on the Knower (pramātṛ-eka-samāśrayaḥ) (and) called the relation of activity and kāraka --the relation subsisting between a noun and a verb in a sentence (or between a noun and other words governing it); there are six kāraka-s, namely, Nominative, Accusative, Instrumental, Dative, Ablative and Locative; in turn, the Vocative and Genitive cases are not kāraka-s-- (kriyā-kāraka-bhāva-ākhyaḥ) (provides) a suitable (yuktaḥ) mutual connection between things (bhāva-samanvayaḥ)||2.4.16||

परस्परस्वभावत्वे कार्यकारणयोरपि।
एकत्वमेव भेदे हि नैवान्योन्यस्वरूपता॥२.४.१७॥
Parasparasvabhāvatve kāryakāraṇayorapi|
Ekatvameva bhede hi naivānyonyasvarūpatā||2.4.17||

If cause and effect are also mutually of the same essential nature (paraspara-svabhāvatve kārya-kāraṇayoḥ api), (then there is) only (eva) unity (ekatvam), because (hi) (if there were also) duality (bhedaḥ), (cause and effect) would not be mutually of the same essential nature (na eva anyonya-svarūpatā)||2.4.17||

एकात्मनो विभेदश्च क्रिया कालक्रमानुगा।
हेतोः स्यात्कर्तृतैवैवं तथा परिणमत्तया॥२.४.१८॥
Ekātmano vibhedaśca kriyā kālakramānugā|
Hetoḥ syātkartṛtaivaivaṁ tathā pariṇamattayā||2.4.18||

And (ca) the differentiation (vibhedaḥ) of This which is One --viz. of the Knower-- (eka-ātmanaḥ) (is) Activity (kriyā) that follows temporal succession (kāla-kramānugā). Thus (evam tathā), there is (syāt) causal (hetoḥ) agency (kartṛtā eva) which is subject to transformation (pariṇamattayā)||2.4.18||

न च युक्तं जडस्यैवं भेदाभेदविरोधतः।
आभासभेदादेकत्र चिदात्मनि तु युज्यते॥२.४.१९॥
Na ca yuktaṁ jaḍasyaivaṁ bhedābhedavirodhataḥ|
Ābhāsabhedādekatra cidātmani tu yujyate||2.4.19||

But (this) is not thus suitable (na ca yuktam... evam) for an inert reality (jaḍasya), since in the differentiation of manifestations (ābhāsa-bhedāt), there is contradiction or conflict between duality and unity (bheda-abheda-virodhatas). However (tu), it is suitable (yujyate) with reference to One Entity whose nature is Consciousness (ekatra cit-ātmani)||2.4.19||

वास्तवेऽपि चिदेकत्वे न स्यादाभासभिन्नयोः।
चिकीर्षालक्षणैकत्वपरामर्शं विना क्रिया॥२.४.२०॥
Vāstave'pi cidekatve na syādābhāsabhinnayoḥ|
Cikīrṣālakṣaṇaikatvaparāmarśaṁ vinā kriyā||2.4.20||

Even (api) if the unity of Consciousness is (admitted to be) real (vāstave... cit-ekatve), there is no (na syāt) Activity (kriyā) —characterized by the desire to perform (cikīrṣā-lakṣaṇā)— without (vinā) consciousness of unity (ekatva-parāmarśam) of two entities differentiated into (many) manifestations --Utpaladeva refers to the Self who is the Agent and the universe that is the object-- (ābhāsa-bhinnayoḥ)||2.4.20||

इत्थं तथा घटपटाद्याभासजगदात्मना।
तिष्ठासोरेवमिच्छैव हेतुता कर्तृता क्रिया॥२.४.२१॥
Itthaṁ tathā ghaṭapaṭādyābhāsajagadātmanā|
Tiṣṭhāsorevamicchaiva hetutā kartṛtā kriyā||2.4.21||

In this way (ittham tathā), the Will Itself (icchā eva) of Him who desires so to remain (tiṣṭhāsoḥ evam) as the universe —(consisting of) the manifestations of pot, cloth, etc. (ghaṭa-paṭa-ādi-ābhāsa-jagat-ātmanā)— (is) Causality (hetutā), Agency (kartṛtā) (and) Activity (kriyā)||2.4.21||

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 Section 3: Āgamādhikāraḥ (Section about revealed knowledge)

 Chapter 3.1

To better understand what Utpaladeva is about to describe, please review this page first if you are new to Trika Shaivism: Tattvic Chart —

एवमन्तर्बहिर्वृत्तिः क्रिया कालक्रमानुगा।
मातुरेव तदन्योन्यावियुक्ते ज्ञानकर्मणी॥३.१.१॥
Evamantarbahirvṛttiḥ kriyā kālakramānugā|
Mātureva tadanyonyāviyukte jñānakarmaṇī||3.1.1||

Thus (evam), Activity (kriyā) —having an internal and an external condition (antarbahirvṛttiḥ) (and) following temporal succession (kāla-krama-anugā)— belongs to the Knower alone (mātuḥ eva). Therefore (tad), knowledge and action (jñāna-karmaṇī) are mutually inseparable (anyonya-aviyukte)||3.1.1||

किन्त्वान्तरदशोद्रेकात्सादाख्यं तत्त्वमादितः।
बहिर्भावपरत्वे तु परतः पारमेश्वरम्॥३.१.२॥
Kintvāntaradaśodrekātsādākhyaṁ tattvamāditaḥ|
Bahirbhāvaparatve tu parataḥ pārameśvaram||3.1.2||

Nonetheless (kintu), through the superiority/preponderance of the internal state (antara-daśā-udrekāt), the principle (tattvam) (known as) Sādākhya --i.e. Sadāśiva or Suśiva-- (sādākhyam) (appears) at first (āditas). But (tu), afterward (paratas), with the superiority of externality (bahirbhāva-paratve), (the) Pārameśvara (principle shines forth) --viz. Īśvara-- (pārameśvaram)||3.1.2||

ईश्वरो बहिरुन्मेषो निमेषोऽन्तः सदाशिवः।
सामानाधिकरण्यं च सद्विद्याहमिदन्धियोः॥३.१.३॥
Īśvaro bahirunmeṣo nimeṣo'ntaḥ sadāśivaḥ|
Sāmānādhikaraṇyaṁ ca sadvidyāhamidandhiyoḥ||3.1.3||

Īśvara (īśvaraḥ) (is) the outward opening of the eyes --i.e. an outward expansion-- (bahis unmeṣaḥ) (while) Sadāśiva (sadāśivaḥ) (is) the inward closing of the eyes --viz. an inward contraction-- (nimeṣaḥ antar). And (ca) Sadvidyā (sadvidyā) (is) a state where the notions of "I" and "This" hold the same substratum (sāmānādhikaraṇyam... aham-idam-dhiyoḥ)||3.1.3||

इदम्भावोपपन्नानां वेद्यभूमिमुपेयुषाम्।
भावानां बोधसारत्वाद्यथावस्त्ववलोकनात्॥३.१.४॥
Idambhāvopapannānāṁ vedyabhūmimupeyuṣām|
Bhāvānāṁ bodhasāratvādyathāvastvavalokanāt||3.1.4||

(Sadvidyā --lit. "true knowledge"-- is called so --now, I cannot easily separate the translation word-for-word due to the structure of the phrase--) because the things --positive entities, since they exist-- that are endowed with the state of "This" and have reached the stage of knowable are perceived as they truly are, that is, as essentially Knowledge/Consciousness (idam-bhāva-upapannānām vedya-bhūmim upeyuṣām... bhāvānām bodha-sāratvāt yathā-vastu-avalokanāt)||3.1.4||

अत्रापरत्वं भावानामनात्मत्वेन भासनात्।
परताहन्तयाच्छादात्परापरदशा हि सा॥३.१.५॥
Atrāparatvaṁ bhāvānāmanātmatvena bhāsanāt|
Paratāhantayācchādātparāparadaśā hi sā||3.1.5||

Here --in Sadvidyā-- (atra), (there is) a non-supreme condition (aparatvam) because things appear as different from the Self --lit. as the not-Self-- (bhāvānām anātmatvena bhāsanāt), (but at the same time, there is) a supreme condition (paratā) because (those very things) are covered (ācchādāt) by the 'I' (ahantayā). (Therefore,) it --Sadvidyā-- (sā) (is) certainly (hi) the supreme-cum-non-supreme state (para-apara-daśā)||3.1.5||

भेदधीरेव भावेषु कर्तुर्बोधात्मनोऽपि या।
मायाशक्त्येव सा विद्येत्यन्ये विद्येश्वरा यथा॥३.१.६॥
Bhedadhīreva bhāveṣu karturbodhātmano'pi yā|
Māyāśaktyeva sā vidyetyanye vidyeśvarā yathā||3.1.6||

Others --according to Abhinavagupta in his Vimarśinī commentary: "... mahāmāyeyaṁ śrīrauravādigurubhirupadiṣṭā..." = "This Mahāmāyā has been taught/mentioned/pointed out by the Guru-s of venerable Raurava, etc."-- (anye) (maintain) that (iti) Vidyā (vidyā) (is) only the notion of differentiation (bheda-dhīḥ eva) with reference to the things (bhāveṣu) that (yā) belongs to the Doer/Agent whose essence is Knowledge/Consciousness (kartuḥ bodha-ātmanaḥ api) —as (yathā) the Vidyeśvara-s --the eight lords of Knowledge called Śikhaṇḍī, Śrīkaṇṭha, Trimūrti, Ekarudra, Ekanetra, Śivottama, Sūkṣma and Ananta-- (vidyā-īśvarāḥ)—. (This notion of differentiation is) like (iva) (that differentiation created) by Māyāśakti --Lord's Absolute Freedom with the capacity to bring about differences-- (māyā-śaktyā)||3.1.6||

तस्यैश्वर्यस्वभावस्य पशुभावे प्रकाशिका।
विद्याशक्तिस्तिरोधानकरी मायाभिधा पुनः॥३.१.७॥
Tasyaiśvaryasvabhāvasya paśubhāve prakāśikā|
Vidyāśaktistirodhānakarī māyābhidhā punaḥ||3.1.7||

In the state of paśu --i.e. of a limited being in bondage-- (paśu-bhāve), the Vidyāśakti (vidyā-śaktiḥ) is a revealer (prakāśikā) of that essential nature which is Lorship (tasya aiśvarya-svabhāvasya). Nevertheless (punar), (in the same state,) that whose name is Māyā --referring to Māyāśakti-- (māyā-abhidhā) brings about concealment (of that essential nature which is Lordship) (tirodhāna-karī) --here, Vidyāśakti, or simply Vidyā, is Śuddhavidyā (not the tattva 5), the revealer of the Self, while Māyāśakti conceals Him; both Śuddhavidyā and Māyāśakti are His Svātantrya or Absolute Freedom anyway--||3.1.7||

भेदे त्वेकरसे भातेऽहन्तयानात्मनीक्षिते।
शून्ये बुद्धौ शरीरे वा मायाशक्तिर्विजृम्भते॥३.१.८॥
Bhede tvekarase bhāte'hantayānātmanīkṣite|
Śūnye buddhau śarīre vā māyāśaktirvijṛmbhate||3.1.8||

But when uniform --lit. with one taste-- duality appears (bhede tu eka-rase bhāte), (and) when the not-self (anātmani), (whether it is) void, intellect or body (śūnye buddhau śarīre vā), is regarded (īkṣite) as the (real) 'I' (ahantayā), (then) the power of Māyā (māyā-śaktiḥ) arises (vijṛmbhate)||3.1.8||

यश्च प्रमाता शून्यादिः प्रमेये व्यतिरेकिणि।
माता स मेयः सन्कालादिकपञ्चकवेष्टितः॥३.१.९॥
Yaśca pramātā śūnyādiḥ prameye vyatirekiṇi|
Mātā sa meyaḥ sankālādikapañcakaveṣṭitaḥ||3.1.9||

And (ca) the knower --Utpaladeva is speaking about the limited knower who is really a knowable-- (pramātā) who (yaḥ) is void, etc. (śūnya-ādiḥ), when he is different from the objects --i.e. when he perceives he is different from the other knowables-- (prameye vyatirekiṇi), that knower (mātā saḥ) —being (san) (himself) a knowable (meyaḥ)— is wrapped up by the group of five (kañcuka-s constituted by) Kāla, etc. --the other four kañcuka-s or sheaths are Kalā, Vidyā, Rāga and Niyati-- (kāla-ādika-pañcaka-veṣṭitaḥ)||3.1.9||

त्रयोविंशतिधा मेयं यत्कार्यकरणात्मकम्।
तस्याविभागरूप्येकं प्रधानं मूलकारणम्॥३.१.१०॥
त्रयोदशविधा चात्र बाह्यान्तःकरणावली।
कार्यवर्गश्च दशधा स्थूलसूक्ष्मत्वभेदतः॥३.१.११॥
Trayoviṁśatidhā meyaṁ yatkāryakaraṇātmakam|
Tasyāvibhāgarūpyekaṁ pradhānaṁ mūlakāraṇam||3.1.10||
Trayodaśavidhā cātra bāhyāntaḥkaraṇāvalī|
Kāryavargaśca daśadhā sthūlasūkṣmatvabhedataḥ||3.1.11||

Objectivity (meyam) that (yad) consists of instruments and products/effects (kārya-karaṇa-ātmakam) (shines forth) in twenty-three ways --starting with tattva 14 and ending in tattva 36-- (trayoviṁśatidhā). Pradhāna --also called Prakṛti, tattva 13-- (pradhānam) (is) the one (ekam) root cause (mūla-kāraṇam), whose form is undivided (avibhāgarūpi), of that --viz. of objectivity-- (tasya). Also (ca) here (atra), a series de external and internal instruments (bāhya-antar-karaṇa-āvalī) (appeas) in thirteen ways --referring to Antaḥkaraṇa (tattva-s 14, 15 and 16) plus Jñānendriya-s and Karmendriya-s (tattva-s 17 to 26)-- (trayodaśavidhā). And (ca) the group of products/effects (kārya-vargaḥ), through the division into subtle and gross (sthūla-sūkṣmatva-bhedatas), (appears) in ten ways --these are the Tanmātra-s and Mahābhūta-s (tattva-s 27 to 36) -- (daśadhā)||3.1.10-11||

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 Chapter 3.2

तत्रैतन्मातृतामात्रस्थितौ रुद्रोऽधिदैवतम्।
भिन्नप्रमेयप्रसरे ब्रह्मविष्णू व्यवस्थितौ॥३.२.१॥
Tatraitanmātṛtāmātrasthitau rudro'dhidaivatam|
Bhinnaprameyaprasare brahmaviṣṇū vyavasthitau||3.2.1||

There --Abhinavagupta explained the meaning of "tatra" (lit. there) in his Īśvarapratyabhijñāvimarśinī: "Tatretyevaṁbhūte'sminnāgamasiddhe yuktyanugate ca tattvasvarūpe sati..." = "'There', that is, in this essential nature of the tattva-s or principles [or 'of the Tattva or (Supreme) Principle], which is like this, which has been established by Āgama (Revealed Scripture) and is in harmony with reasoning...", now, hopefully, the text will become clearer-- (tatra), Rudra (rudraḥ) (is) the tutelary deity (adhidaivatam) with regard to this state that consists solely of subjectivity/knowership (etad-mātṛtā-mātra-sthitau). Brahmā and Viṣṇu (brahma-viṣṇū) (are the tutelary deities) with reference to the expansion of different objects --this is the domain of Brahmā-- (bhinna-prameya-prasare) (and) the continuity (of that) --i.e. of the expansion of different objects; this is the domain of Viṣṇu-- (vyavasthitau)||3.2.1||

एष प्रमाता मायान्धः संसारी कर्मबन्धनः।
विद्याभिज्ञापितैश्वर्यश्चिद्घनो मुक्त उच्यते॥३.२.२॥
Eṣa pramātā māyāndhaḥ saṁsārī karmabandhanaḥ|
Vidyābhijñāpitaiśvaryaścidghano mukta ucyate||3.2.2||

This (eṣaḥ) knower (pramātā), who is blinded by Māyā (māyā-andhaḥ) (and) bound by Karma (karma-bandhanaḥ), (is) a transmigratory soul (saṁsārī). (However,) when he becomes a compact mass of Consciousness (cidghanaḥ) —(since his) Lordship has been made known by Vidyā --viz. by Śuddhavidyā--(vidyā-abhijñāpita-aiśvaryaḥ)— (then) he is said to be (ucyate) liberated (muktaḥ)||3.2.2||

स्वाङ्गरूपेषु भावेषु प्रमाता कथ्यते पतिः।
मायातो भेदिषु क्लेशकर्मादिकलुषः पशुः॥३.२.३॥
Svāṅgarūpeṣu bhāveṣu pramātā kathyate patiḥ|
Māyāto bhediṣu kleśakarmādikaluṣaḥ paśuḥ||3.2.3||

When things (appear to him) as his own body (sva-aṅga-rūpeṣu bhāveṣu), the knower (pramātā) is called (kathyate) pati --lit. "lord"-- (patiḥ). When (those same things appear to him) as differentiated (bhediṣu) due to Māyā (māyātas), (the knower,) tainted --lit. impure, dirty-- by afflictions and Karma (kleśa-karma-ādi-kaluṣaḥ), (is called) paśu --lit. "a beast", i.e. like a draught animal with no freedom-- (paśuḥ)||3.2.3||

स्वातन्त्र्यहानिर्बोधस्य स्वातन्त्र्यस्याप्यबोधता।
द्विधाणवं मलमिदं स्वस्वरूपापहानितः॥३.२.४॥
Svātantryahānirbodhasya svātantryasyāpyabodhatā|
Dvidhāṇavaṁ malamidaṁ svasvarūpāpahānitaḥ||3.2.4||

This (idam) Āṇavamala (āṇavam malam) —due to an abandonment of one's own essential nature (sva-svarūpa-apahānitaḥ)— is twofold (dvidhā): (1) Loss of Absolute Freedom (svātantrya-hāniḥ) in the case of Consciousness (bodhasya), (and) also (api) (2) loss of Conciousness (abodhatā) in the case of Absolute Freedom (svātantryasya)||3.2.4||

भिन्नवेद्यप्रथात्रैव मायाख्यं जन्मभोगदम्।
कर्तर्यबोधे कार्मं तु मायाशक्त्यैव तत्त्रयम्॥३.२.५॥
Bhinnavedyaprathātraiva māyākhyaṁ janmabhogadam|
Kartaryabodhe kārmaṁ tu māyāśaktyaiva tattrayam||3.2.5||

Right here (atra eva), (there is) a spreading out of different knowables (bhinna-vedya-prathā) called Māyīyamala (māyā-ākhyam). However (tu), Kārmamala (kārmam) —that gives birth and enjoyment (janma-bhoga-dam)— (appears) in an agent/doer who is devoid of consciousness (kartari abodhe). That triad --Āṇavamala, Māyīyamala and Kārmamala-- (tad-trayam) (is brought about) by the Māyāśakti Itself (māyā-śaktyā eva)||3.2.5||

शुद्धबोधात्मकत्वेऽपि येषां नोत्तमकर्तृता।
निर्मिताः स्वात्मनो भिन्ना भर्त्रा ते कर्तृतात्ययात्॥३.२.६॥
Śuddhabodhātmakatve'pi yeṣāṁ nottamakartṛtā|
Nirmitāḥ svātmano bhinnā bhartrā te kartṛtātyayāt||3.2.6||

Those (te) who, though consisting of pure Consciousness (śuddha-bodha-ātmakatve api yeṣām), do not possess the most elevated doership/agency (na uttama-kartṛtā), are created (nirmitāḥ) by the Lord (bhartrā) as different (bhinnāḥ) from His own Self (sva-ātmanaḥ) due to (their) lack of doership/agency (kartṛtā-atyayāt) --Utpaladeva is speaking about the Vijñānākala-s--||3.2.6||

बोधैकलक्षणैक्येऽपि तेषामन्योन्यभिन्नता।
तथेश्वरेच्छाभेदेन ते च विज्ञानकेवलाः॥३.२.७॥
Bodhādilakṣaṇaikye'pi teṣāmanyonyabhinnatā|
Tatheśvarecchābhedena te ca vijñānakevalāḥ||3.2.7||

Though they have the same characteristics such as Consciousness, etc. (bodha-ādi-lakṣaṇa-aikye api teṣām), (there is) their mutual differentiation (teṣām anyonya-bhinnatā) due to the difference (created in them) so by the Will of the Lord (tathā-īśvara-icchā-bhedena). They (te ca) (are) the Vijñānakevala/ī-s --also known as "Vijñānākala-s"-- (vijñāna-kevalāḥ)||3.2.7||

शून्याद्यबोधरूपास्तु कर्तारः प्रलयाकलाः।
तेषां कार्मो मलोऽप्यस्ति मायीयस्तु विकल्पितः॥३.२.८॥
Śūnyādyabodharūpāstu kartāraḥ pralayākalāḥ|
Teṣāṁ kārmamalo'pyasti māyīyastu vikalpitaḥ||3.2.8||

However (tu), the doers/agents (kartāraḥ) who are of the nature of unconsciousness, such as void, etc. --i.e. they are identified with void, etc.-- (śūnya-ādi-abodha-rūpāḥ), (are known as) Pralayākala-s (pralaya-akalāḥ). There is (asti) also (api) Kārmamala (kārma-malaḥ) for them (teṣām), but (tu) Māyīyamala (māyīyaḥ) (is) optional --viz. this mala may or may not be present in them-- (vikalpitaḥ)||3.2.8||

बोधानामपि कर्तृत्वजुषां कार्ममलक्षतौ।
भिन्नवेद्यजुषां मायामलं विद्येश्वराश्च ते॥३.२.९॥
Bodhānāmapi kartṛtvajuṣāṁ kārmamalakṣatau|
Bhinnavedyajuṣāṁ māyāmalaṁ vidyeśvarāśca te||3.2.9||

When Kārmamala has been removed (kārma-mala-kṣatau), Māyīyamala (māyā-malam) (remains) in the case of those who are even Consciousness (bodhānām api), who possess doership/agency (kartṛtva-juṣām) (but) who experience knowables as different (from themselves) (bhinna-vedya-juṣām). They (ca te) (are known as) the Vidyeśvara-s --lit. "lords of knowledge"; they are eight, and their names are as follows: "Śikhaṇḍī, Śrīkaṇṭha, Trimūrti, Ekarudra, Ekanetra, Śivottama, Sūkṣma and Ananta"-- (vidyā-īśvarāḥ)||3.2.9||

देवादीनां च सर्वेषां भविनां त्रिविधं मलम्।
तत्रापि कार्ममेवैकं मुख्यं संसारकारणम्॥३.२.१०॥
Devādīnāṁ ca sarveṣāṁ bhavināṁ trividhaṁ malam|
Tatrāpi kārmamevaikaṁ mukhyaṁ saṁsārakāraṇam||3.2.10||

And (ca) the threefold (trividham) mala or impurity (malam) (occurs) in the case of all the living beings (sarveṣām bhavinām) —starting with the gods (deva-ādīnām)—. Even (api) in that case (tatra), Kārmamala itself (kārmam) (is) the sole (ekam) (and) main (mukhyam) cause of Saṁsāra --viz. of Transmigration-- (saṁsāra-kāraṇam)||3.2.10||

कलोद्बलितमेतच्च चित्तत्त्वं कर्तृतामयम्।
अचिद्रूपस्य शून्यादेर्मितं गुणतया स्थितम्॥३.२.११॥
Kalodbalitametacca cittattvaṁ kartṛtāmayam|
Acidrūpasya śūnyādermitaṁ guṇatayā sthitam||3.2.11||

And (ca) this (etad) principle of Consciousness (cit-tattvam) consists of doership/agency (kartṛtā-mayam) (and) is reinforced by Kalā --the seventh category-- (kalā-udbalitam). In the case of (the individual) who is identified with the void, etc. —which is unconscious— (acit-rūpasya śūnya-ādeḥ), (this principle of Consciousness) is limited (mitam) (and) remains (sthitam) subordinated --that is, it is secondary-- (guṇatayā)||3.2.11||

मुख्यत्वं कर्तृतायाश्च बोधस्य च चिदात्मनः।
शून्यादौ तद्गुणे ज्ञानं तत्समावेशलक्षणम्॥३.२.१२॥
Mukhyatvaṁ kartṛtāyāśca bodhasya ca cidātmanaḥ|
Śūnyādau tadguṇe jñānaṁ tatsamāveśalakṣaṇam||3.2.12||

The pre-eminence/superiority (mukhyatvam) of doership/agency (kartṛtāyāḥ) and (ca... ca) consciousness (bodhasya) in the case of the conscious self (cit-ātmanaḥ) —when void, etc. remain subordinate (śūnya-ādau tad-guṇe)— (is) Knowledge (jñānam) whose characteristic is absorption in That (tad-samāveśa-lakṣaṇam)||3.2.12||

शून्ये बुद्ध्याद्यभावात्मन्यहन्ताकर्तृतापदे।
अस्फुटारूपसंस्कारमात्रिणि ज्ञेयशून्यता॥३.२.१३॥
Śūnye buddhyādyabhāvātmanyahantākartṛtāpade|
Asphuṭārūpasaṁskāramātriṇi jñeyaśūnyatā||3.2.13||

In the void (śūnye), in the condition of doership/agency of the 'I' (ahantā-kartṛtā-pade) where there is no intellect, etc. (buddhi-ādi-abhāva-ātmani), (and) where there are only accumulated impressions which are formless and indistinct (asphuṭa-arūpa-saṁskāra-mātriṇi), (there is) vacuity of knowables --i.e. there are no objects; this is "apavedyasuṣupti" or deep sleep devoid of knowables-- (jñeya-śūnyatā)||3.2.13||

साक्षाणामान्तरी वृत्तिः प्राणादिप्रेरिका मता।
जीवनाख्याथवा प्राणेऽहन्ता पुर्यष्टकात्मिका॥३.२.१४॥
Sākṣāṇāmāntarī vṛttiḥ prāṇādiprerikā matā|
Jīvanākhyāthavā prāṇe'hantā puryaṣṭakātmikā||3.2.14||

The internal (āntarī) activity (vṛttiḥ) of the senses (sākṣāṇām) impels the vital energy, etc. (prāṇa-ādi-prerikā) (and) is regarded as (matā) bearing the name "jīvana" --"life"-- (jīvana-ākhyā). Or else (athavā), (this internal activity of the senses is) I-ness (ahantā) —identified with the vital energy (prāṇe)— whose essence is the subtle body --constituted by intellect, ego, mind and five Tanmātra-s-- (puryaṣṭaka-ātmikā)||3.2.14||

तावन्मात्रस्थितौ प्रोक्तं सौषुप्तं प्रलयोपमम्।
सवेद्यमपवेद्यं च मायामलयुतायुतम्॥३.२.१५॥
Tāvanmātrasthitau proktaṁ sauṣuptaṁ pralayopamam|
Savedyamapavedyaṁ ca māyāmalayutāyutam||3.2.15||

In the condition where there is only that --lit. "in the condition which is only of that extent", referring to the realities Utpaladeva was mentioning before-- (tāvat-mātra-sthitau), (such a state) is called (proktam) deep sleep (sauṣuptam), which is similar to pralaya or universal dissolution (pralaya-upamam). (It can be) with objetivity (sa-vedyam) and (ca) without objectivity (apa-vedyam), (and it can be) endowed with Māyīyamala or not (māyā-mala-yuta-ayutam)||3.2.15||

मनोमात्रपथेऽप्यक्षविषयत्वेन विभ्रमात्।
स्पष्टावभासा भावानां सृष्टिः स्वप्नपदं मतम्॥३.२.१६॥
Manomātrapathe'pyakṣaviṣayatvena vibhramāt|
Spaṣṭāvabhāsā bhāvānāṁ sṛṣṭiḥ svapnapadaṁ matam||3.2.16||

The emission (sṛṣṭiḥ) of things (bhāvānām) whose appearance is clear/evident --it refers to the emission and not to the things-- (spaṣṭa-avabhāsā) —(this emission of things happens) in the path which is only mental (manas-mātra-pathe api) because (such things) are mistaken (vibhramāt) for objects of the senses (akṣa-viṣayatvena)— is regarded as (matam) the dreaming state (svapna-padam)||3.2.16||

सर्वाक्षगोचरत्वेन या तु बाह्यतया स्थिरा।
सृष्टिः साधारणी सर्वप्रमातॄणां स जागरः॥३.२.१७॥
Sarvākṣagocaratvena yā tu bāhyatayā sthirā|
Sṛṣṭiḥ sādhāraṇī sarvapramātṝṇāṁ sa jāgaraḥ||3.2.17||

The firm (sthirā) emission (sṛṣṭiḥ) that (yā tu) (appears) externally (bāhyatayā) as the sphere of all the senses (sarva-akṣa-gocaratvena) (and) that is common (sādhāraṇī) to all the knowers (sarva-pramātṝṇām) (is) wakefulness (saḥ jāgaraḥ)||3.2.17||

हेया त्रयीयं प्राणादेः प्राधान्यात्कर्तृतागुणे।
तद्धानोपचयप्रायसुखदुःखादियोगतः॥३.२.१८॥
Heyā trayīyaṁ prāṇādeḥ prādhānyātkartṛtāguṇe|
Taddhānopacayaprāyasukhaduḥkhādiyogataḥ||3.2.18||

This (iyam) triad --wakefulness, dreaming and deep sleep-- (trayī) is to be abandoned (heyā) since the vital energy, etc. predominates (prāṇa-ādeḥ prādhānyāt) (and) doership/agency --viz. His Svātantrya or Absolute Freedom-- becomes subordinate or secondary (kartṛtā-guṇe) comformably to pleasure, pain, etc. which are mostly the increase and the cessation of that --i.e. of doership/agency that is His Absolute Freedom-- (tad-hāna-upacaya-prāya-sukha-duḥkha-ādi-yogatas)||3.2.18||

प्राणापानमयः प्राणः प्रत्येकं सुप्तजाग्रतोः।
तच्छेदात्मा समानाख्यः सौषुप्ते विषुवत्स्विव॥३.२.१९॥
Prāṇāpānamayaḥ prāṇaḥ pratyekaṁ suptajāgratoḥ|
Tacchedātmā samānākhyaḥ sauṣupte viṣuvatsviva||3.2.19||

The vital energy (prāṇaḥ) consisting of prāṇa, apāna, etc. (prāṇa-apāna-mayaḥ) (is) in dreaming and wakefulness (supta-jāgratoḥ) of each one (of the individuals) (pratyekam). In deep sleep (sauṣupte), (the vital air) called samāna (samāna-ākhyaḥ) —which is an interruption of those --viz. of prāṇa and apāna-- (tad-cheda-ātmā)— (remains) like (iva) in the equinoxes (viṣuvatsu)||3.2.19||

मध्योर्ध्वगाम्युदानाख्यस्तुर्यगो हुतभुङ्मयः।
विज्ञानाकलमन्त्रेशो व्यानो विश्वात्मकः परः॥३.२.२०॥
Madhyordhvagāmyudānākhyasturyago hutabhuṅmayaḥ|
Vijñānākalamantreśo vyāno viśvātmakaḥ paraḥ||3.2.20||

Moving upward through the middle (subtle channel) --i.e. through Suṣumnā-- (madhya-ūrdhva-gāmī), (the vital air) called udāna (udāna-ākhyaḥ) resides in Turya --in the fourth state of consciousness-- (turya-gaḥ), is composed of fire (hutabhuj-mayaḥ) (and integrates) Vijñānākala-s, Mantra-s and Lord --there are other possible translations; Abhinavagupta gives his own interpretation of this compound in his commentary-- (vijñāna-akala-mantra-īśaḥ). (The vital air known as) vyāna (vyānaḥ) (is) supreme (paraḥ) (and) consists of all (viśva-ātmakaḥ) --vyāna resides in Turyātīta, the fifth state of consciousness, in the state of Paramaśiva or Parabhairava--||3.2.20||

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 Section 4: Tattvasaṅgrahādhikāraḥ (Section about a compendium of Tattva-s)

स्वात्मैव सर्वजन्तूनामेक एव महेश्वरः।
विश्वरूपोऽहमिदमित्यखण्डामर्शबृंहितः॥४.१॥
Svātmaiva sarvajantūnāmeka eva maheśvaraḥ|
Viśvarūpo'hamidamityakhaṇḍāmarśabṛṁhitaḥ||4.1||

The very Self (sva-ātmā eva) of all the "jantu-s" --lit. "of all the insects", referring to "of all the living beings/creatures"-- (sarva-jantūnām) (is) the one (ekaḥ eva) Maheśvara --lit. the Great Lord-- (mahā-īśvaraḥ), whose form is the universe --or also "whose form is all"-- (viśva-rūpaḥ) (and) who is nourished/strengthened by the undivided consciousness "I (am) This" (aham idam iti akhaṇḍa-āmarśa-bṛṁhitaḥ)||4.1||

तत्र स्वसृष्टेदम्भागे बुद्ध्यादि ग्राहकात्मना।
अहङ्कारपरामर्शपदं नीतमनेन तत्॥४.२॥
Tatra svasṛṣṭedambhāge buddhyādi grāhakātmanā|
Ahaṅkāraparāmarśapadaṁ nītamanena tat||4.2||

There (tatra), in the portion "This" which has been emitted/manifested by Himself --lit. by the Self-- (sva-sṛṣṭa-idam-bhāge), that (group of realities) (tad) (such as) intellect, etc. (buddhi-ādi) is brought/reduced (nītam) by Him (anena) to the state in which "ego" consciousness (ahaṅkāra-parāmarśa-padam) (is regarded) as the knower (grāhaka-ātmanā)||4.2||

स्वस्वरूपापरिज्ञानमयोऽनेकः पुमान्मतः।
तत्र सृष्टौ क्रियानन्दौ भोगो दुःखसुखात्मकः॥४.३॥
Svasvarūpāparijñānamayo'nekaḥ pumānmataḥ|
Tatra sṛṣṭau kriyānandau bhogo duḥkhasukhātmakaḥ||4.3||

A puruṣa --an individual soul-- (pumān) who does not perceive his own essential nature (sva-svarūpa-aparijñāna-mayaḥ) is regarded as (mataḥ) many (anekaḥ). Activity and bliss (kriyā-ānandau) manifested (sṛṣṭau) in him (tatra) (constitute) the enjoyment --i.e. fruition of his own actions-- (bhogaḥ) consisting of pleasure and pain (duḥkha-sukha-ātmakaḥ)||4.3||

स्वाङ्गरूपेषु भावेषु पत्युर्ज्ञानं क्रिया च या।
मायातृतीये त एव पशोः सत्त्वं रजस्तमः॥४.४॥
Svāṅgarūpeṣu bhāveṣu patyurjñānaṁ kriyā ca yā|
Māyātṛtīye ta eva paśoḥ sattvaṁ rajastamaḥ||4.4||

They (te eva), Knowledge (jñānam) and (ca) Action (kriyā... yā), (along with) the third one, i.e. Māyā --viz. Māyāśakti and not the Māyātattva; Sanskrit is far-fetched here-- (māyā-tṛtīye) of the Lord (patyuḥ) with reference to things that constitute His own Body (sva-aṅga-rūpeṣu bhāveṣu), (are the three guṇa-s or qualities called) sattva (sattvam), rajas (rajas), (and) tamas (tamas) of the paśu --of the bound soul-- (paśoḥ)||4.4||

भेदस्थितेः शक्तिमतः शक्तित्वं नापदिश्यते।
एषां गुणानां करणकार्यत्वपरिणामिनाम्॥४.५॥
Bhedasthiteḥ śaktimataḥ śaktitvaṁ nāpadiśyate|
Eṣāṁ guṇānāṁ karaṇakāryatvapariṇāminām||4.5||

Because of the state of differentiation (bheda-sthiteḥ), the condition of "power" (śaktitvam) of the Possessor of powers --i.e. of Śiva-- (śaktimataḥ) is not assigned (na apadiśyate) to these guṇa-s or qualities that develop into instruments and products (eṣām guṇānām karaṇa-kāryatva-pariṇāminām)||4.5||

सत्तानन्दः क्रिया पत्युस्तदभावोऽपि सा पशोः।
द्वयात्मा तद्रजो दुःखं श्लेषिसत्त्वतमोमयम्॥४.६॥
Sattānandaḥ kriyā patyustadabhāvo'pi sā paśoḥ|
Dvayātmā tadrajo duḥkhaṁ śleṣisattvatamomayam||4.6||

(The infinite doership/agency whose nature is Camatkāra or Amazement is called) Activity --I am using Utpaladeva's commentary-- (kriyā), (which consists of) Supreme Light --lit. Being, Existence-- (sattā) (and) Bliss (ānandaḥ), belongs to the Lord (patyuḥ). That --i.e. Supreme Light and Bliss-- (sā), (which is called "sattva" after a process of contraction) and even (api) the absence of that, (which is called "tamas" after some contractions too,) (tad-abhāvaḥ) belong to the paśu --to the bound soul-- (paśoḥ). That (tad) which has a twofold nature --i.e. "a nature as sattva and tamas"; expecting "dvayātma"-- (dvaya-ātmā) (is) rajas --this "rajas" is Kriyā or Activity after a process of successive limitations-- (rajas), which is pain (duḥkham) (and) consists of sattva and tamas combined (śleṣi-sattva-tamas-mayam)||4.6||

येऽप्यसामयिकेदन्तापरामर्शभुवः प्रभोः।
ते विमिश्रा विभिन्नाश्च तथा चित्रावभासिनः॥४.७॥
Ye'pyasāmayikedantāparāmarśabhuvaḥ prabhoḥ|
Te vimiśrā vibhinnāśca tathā citrāvabhāsinaḥ||4.7||

Those (things) (te), which (ye) exist as an unconventional "This" consciousness (asāmayika-idantā-parāmarśa-bhuvaḥ) in the case of the Lord (prabhoḥ), (when) mixed (vimiśrāḥ) and (ca) differentiated/separated (vibhinnāḥ), manifest thus wonders (tathā citra-avabhāsinaḥ)||4.7||

ते तु भिन्नावभासार्थाः प्रकल्प्याः प्रत्यगात्मनः।
तत्तद्विभिन्नसञ्ज्ञाभिः स्मृत्युत्प्रेक्षादिगोचरे॥४.८॥
Te tu bhinnāvabhāsārthāḥ prakalpyāḥ pratyagātmanaḥ|
Tattadvibhinnasañjñābhiḥ smṛtyutprekṣādigocare||4.8||

But (tu), in the case of an individual soul (pratyak-ātmanaḥ), those (te) things which are manifested separately (bhinna-avabhāsa-arthāḥ) are elabored mentally (prakalpyāḥ) in the sphere of memory, conjectures, etc. (smṛti-utprekṣā-ādi-gocare) by various different names --i.e. those things have various different names-- (tad-tad-vibhinna-sañjñābhiḥ)||4.8||

तस्यासाधारणी सृष्टिरीशसृष्ट्युपजीविनी।
सैषाप्यज्ञातया सत्यैवेशशक्त्या तदात्मनः॥४.९॥
स्वविश्रान्त्युपरोधाय चलया प्राणरूपया।
विकल्पक्रियया तत्तद्वर्णवैचित्र्यचित्रया॥४.१०॥
Tasyāsādhāraṇī sṛṣṭirīśasṛṣṭyupajīvinī|
Saiṣāpyajñātayā satyaiveśaśaktyā tadātmanaḥ||4.9||
Svaviśrāntyuparodhāya calayā prāṇarūpayā|
Vikalpakriyayā tattadvarṇavaicitryacitrayā||4.10||

His --of the limited individual-- (tasya) emission/manifestation (sṛṣṭiḥ) is not common (to other limited individuals) (asādhāraṇī) (and) depends on the emission/manifestation of the Lord (īśa-sṛṣṭi-upajīvinī). This very (emission/manifestation) (sā eṣā), in the case of (the limited individual) whose nature is That --i.e. the Lord-- (tad-ātmanaḥ), (is) true (satyā eva) (and occurs) by the unknown Power of the Lord (ajñātayā... īśa-śaktyā). (It happens) in order to obstruct a repose in his Self (sva-viśrānti-uparodhāya) through the unsteady (calayā) activity of vikalpa --of thoughts-- (vikalpa-kriyayā) whose nature/form is the vital energy (prāṇarūpayā) diversified in the variety of various letters (tad-tad-varṇa-vaicitrya-citrayā)||4.9-10||

साधारणोऽन्यथा चैशः सर्गः स्पष्टावभासनात्।
विकल्पहानेनैकाग्र्यात्क्रमेणेश्वरतापदम्॥४.११॥
Sādhāraṇo'nyathā caiśaḥ sargaḥ spaṣṭāvabhāsanāt|
Vikalpahānenaikāgryātkrameṇeśvaratāpadam||4.11||

The creation (sargaḥ) of the Lord (aiśaḥ), since it is clearly manifested (spaṣṭa-avabhāsanāt), (is) common (to other limited individuals) (sādhāraṇaḥ) and also (ca) otherwise (anyathā). By the cessation of vikalpa-s --of thoughts-- (vikalpa-hānena) through concentration (aikāgryāt), the State of Lordship (īśvaratā-padam) (is) gradually (attained) (krameṇa)||4.11||

सर्वो ममायं विभव इत्येवं परिजानतः।
विश्वात्मनो विकल्पानां प्रसरेऽपि महेशता॥४.१२॥
Sarvo mamāyaṁ vibhava ityevaṁ parijānataḥ|
Viśvātmano vikalpānāṁ prasare'pi maheśatā||4.12||

For him who is the universe --i.e. for the ex-limited individual who abandoned individuality and attained universality-- (viśva-ātmanaḥ) (and) is aware/knows (parijānataḥ) in this way (evam): "All (sarvaḥ) this (ayam) Glory (vibhavaḥ) (is) mine (mama... iti)", even (api) in the spreading out (prasare) of vikalpa-s or thoughts (vikalpānām), (there is) the State of the Great Lord (mahā-īśatā)||4.12||

मेयं साधारणं मुक्तः स्वात्माभेदेन मन्यते।
महेश्वरो यथा बद्धः पुनरत्यन्तभेदवत्॥४.१३॥
Meyaṁ sādhāraṇaṁ muktaḥ svātmābhedena manyate|
Maheśvaro yathā baddhaḥ punaratyantabhedavat||4.13||

The liberated one (muktaḥ) regards (manyate) the common/universal (sādhāraṇam) objectivity (meyam) as one with his own Self (sva-ātma-abhedena), like (yathā) the Great Lord (mahā-īśvaraḥ). On the contrary (punar), the bound one (baddhaḥ) (regards it) as completely dual/differentiated (atyanta-bheda-vat)||4.13||

सर्वथा त्वन्तरालीनानन्ततत्त्वौघनिर्भरः।
शिवश्चिदानन्दघनः परमाक्षरविग्रहः॥४.१४॥
Sarvathā tvantarālīnānantatattvaughanirbharaḥ|
Śivaścidānandaghanaḥ paramākṣaravigrahaḥ||4.14||

But (tu) once he is totally full of the mass of infinite tattva-s or principles dwelling inside (antar-ālīn-ananta-tattva-ogha-nirbharaḥ), (he is) Śiva (śivaḥ), a compact mass of Consciousness and Bliss (cit-ānanda-ghanaḥ) whose Form is the Supreme Syllable --or also "whose Supreme Form is Imperishable-- (parama-akṣara-vigrahaḥ)||4.14||

एवमात्मानमेतस्य सम्यग्ज्ञानक्रिये तथा।
पश्यन्यथेप्सितानर्थाञ्जानाति च करोति च॥४.१५॥
Evamātmānametasya samyagjñānakriye tathā|
Paśyanyathepsitānarthāñjānāti ca karoti ca||4.15||

Thus (evam), he who sees (paśyan) completely (samyak) his (etasya) Self (ātmānam) as well as (tathā) (his) Knowledge and Action (jñāna-kriye), he knows (jānāti) and (ca... ca) makes (karoti) things (arthān) as (yathā) he wishes --lit. wished-- (īpsitān)||4.15||

इति प्रकटितो मया सुघट एष मार्गो नवो महागुरुभिरुच्यते स्म शिवदृष्टिशास्त्रे यथा।
तदत्र निदधत्पदं भुवनकर्तृतामात्मनो विभाव्य शिवतामयीमनिशमाविशन्सिध्यति॥४.१६॥
Iti prakaṭito mayā sughaṭa eṣa mārgo navo mahāgurubhirucyate sma śivadṛṣṭiśāstre yathā|
Tadatra nidadhatpadaṁ bhuvanakartṛtāmātmano vibhāvya śivatāmayīmaniśamāviśansidhyati||4.16||

In this way (iti), this (eṣaḥ) new (nava) easy --lit. easy to be accomplished-- (sughaṭaḥ) path (mārgaḥ) has been displayed/unfolded (prakaṭitaḥ) by me (mayā) just as (yathā) it was proclaimed (ucyate sma) by the Great Guru --i.e. "by Somānanda"; lit. by the Great Guru-s-- (mahā-gurubhiḥ) in the scripture (called) Śivadṛṣṭi (śiva-dṛṣṭi-śāstre). Therefore (tad), placing (nidadhat) (his) foot (padam) on it (atra), (and) having become aware (vibhāvya) of the Self's (ātmanaḥ) capacity to create worlds (bhuvana-kartṛtām), he, being incessantly absorbed in the State of Śiva, succeeds --viz. he attains Perfection-- (śivatā-mayīm aniśam āviśan sidhyati)||4.16||

तैस्तैरप्वुपयाचितैरुपनतस्तन्व्याः स्थितोऽप्यन्तिके कान्तो लोकसमान एवमपरिज्ञातो न रन्तुं यथा।
लोकस्यैष तथानवेक्षितगुणः स्वात्मापि विश्वेश्वरो नैवालं निजवैभवाय तदियं तत्प्रत्यभिज्ञोदिता॥४.१७॥
Taistairapyupayācitairupanatastanvyāḥ sthito'pyantike kānto lokasamāna evamaparijñāto na rantuṁ yathā|
Lokasyaiṣa tathānavekṣitaguṇaḥ svātmāpi viśveśvaro naivālaṁ nijavaibhavāya tadiyaṁ tatpratyabhijñoditā||4.17||

Just as (yathā) a lover --or "a beloved one"-- (kāntaḥ), even (api) if he is standing (sthitaḥ) near (antike) a slender/delicate woman (tanvyāḥ) —having he been brought (to her presence) due to (her) various requests/prayers (taiḥ taiḥ api upayācitaiḥ upanataḥ)— he (is) not (able) to delight (her) (na rantum) (because) he remains thus unrecognized (evam aparijñātaḥ) (and) looks like (any another) man (loka-samānaḥ), so also (tathā) for men (lokasya) this (eṣaḥ) Lord of the universe (viśva-īśvaraḥ) who is also their own Self (sva-ātmā api) is not at all able (na eva alam) to show His own Glory (nija-vaibhavāya) if they do not realize/recognize His qualities --lit. if His qualities are not observed-- (anavekṣita-guṇaḥ). Therefore (tad), this (iyam) recognition of Him (tad-pratyabhijñā) has been communicated (uditā)||4.17||

जनस्यायत्नसिद्ध्यर्थमुदयाकरसूनुना।
ईश्वरप्रत्यभिज्ञेयमुत्पलेनोपपादिता॥४.१८॥
Janasyāyatnasiddhyarthamudayākarasūnunā|
Īśvarapratyabhijñeyamutpalenopapāditā||4.18||

For the ordinary person to attain Siddhi or Perfection effortlessly (janasya ayatna-siddhi-artham), this (iyam) Īśvarapratyabhijñā --lit. Recognition of the Lord-- (īśvara-pratyabhijñā) has been made/presented (upapāditā) by Utpala (utpalena), the son of Udayākara --lit. one who is a mine of prosperity-- (udayākara-sūnunā)||4.18||

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