1 Chiti hi svatantra visva siddhi hethuhu
The independent (svatantrā) Śakti or Supreme Power (citiḥ) (is) the cause (hetuḥ) of manifestation, maintenance and dissolution (siddhi)1 of the universe (viśva)
2 Sva icchaya sva bhittau visvam unmilay-ati
Through Her own (sva) Will (Power) - icchā, She unfolds (unmīlayati) the universe (viśvam) on Her own (sva) Canvas
3 Tan nana anu-rupa grah-ya grah-aka bhedat
That, i.e. "the universe", is multiple (nānā) because of the differentiation (bhedāt) of (reciprocally) adapted (anurūpa) objects or knowables (grāhya) (and) experients or subjects (grāhaka)
4 Chiti sankoch-atma chetano'pi sankuch-ita visva-maya-ha
The individual experient (cetanaḥ), in whom there is contraction (saṅkoca-ātmā) of Citi (citi), also (api) has the universe as his body (viśva-mayaḥ), but in a contracted way (saṅkucita)
5 Chitireva chetana pada-davarudha chetya sankoch-ini chittam
It is Citi (citiḥ) alone (eva) (who), by descending (avarūḍhā) from the stage (padāt) of pure Consciousness (cetana), contracts Herself (saṅkocinī) (assuming the form of) the object or knowable (cetya); (and it is also Citi who) becomes the mind (cittam).
6 Tan mayo maya pramata
The limited experient (pramātā) ruled by Māyā consists of that , i.e. "of citta or mind".
7 Sa cha eko dvi rupas tri mayas chatur atma sapta panch-aka sva-bhavaha
Also being one, that takes the form of duality, the three delusions (states of being awake, dreaming, and deep-sleep), four selves, and seven fives, the five senses (vision, hearing, touch, taste, smell), the five organs of action (hands, feet, tongue, excretory and sexual organs), the fivefold action (see below),
the five pranas or energy-flows: breath-flow/respiration, downward-flow/excretion, distributive-flow/ igestion+assimilation, diffuse-flow/holding-together, ascending-flow/sexual energy;
the five coverings of the self: the physical covering: the body, the vital covering: the pranas and action, the mental covering: the mind and senses, the covering of intellect: faculties of insight and decision and the sense of doership;
the covering of bliss: enjoyment, happiness, deep sleep;
the five powers of the self: those of self-awareness, bliss, will or desire, knowledge, and action or creation;
the five elements (states of matter): earth(solid), water (liquid), air (gas), fire(plasma) and ether.
8 Tad bhumikaha sarva darsana sthitaayaha
The positions (sthitayaḥ)1 of all (sarva) philosophical systems (darśana) (are only various) roles (bhūmikāḥ) (played) by that (Self or Consciousness).
9 Chid-vat tachchakti sankochat mala-vritaha samsari
That, i.e. "the Self", who is full of Consciousness (cit-vat), (becomes) the transmigratory soul (saṁsārī) covered (avṛtaḥ) by Mala due to (His) contraction (saṅkocāt) of Śakti or Power.
10 Tatha-api tad-vat pancha krityani karoti
Even so, one does the five actions, like that does (namely: creation, sustenance, destruction, concealment, and grace).
11 Abhasana rakti vimarsana bija-vasthapana vilapana-tastani
Another interpretation (of the five actions) is manifestation, relishing, experiencing as self, settling of the seed, and dissolution.
12 Tada-pari-jnane sva-sakti-bhir vya-mohitata samsari-tvam
To fail to know that these are one's own powers is to be a self-deluded, suffering human.
13 Tat pari jnane chittam eva antar mukhi bhavena chetana para-dhyarohat chiti-hi
When consciousness itself fully knows that by means of an inward facing attitude, fully concentrated consciousness becomes nothing but pure Consciousness.
14 Chiti-van-hi ravaroha-pada icchanno'pi matraya meyendhanam plushyati.
The fire of consciousness burns up the forms covering the lower states by its mere will.
15 Bala -labhe visvam atma-sat karoti
Attaining this power, the truth that the world is the Self is done [known].
16 Chid-ananda labhe deha-adi-shu mana-esh-va-api
cha-aik-atmya prati-patti dardhyam jiv-an mukti-hi
Attaining the bliss of consciousness, the mind, even in the body or anything, has mastery: each experience is one with the self; this, stably, is nothing but liberation during life.
17 madhya vikasat chid-ananda labhaha
Through the unfoldment or development (vikāsāt) of the middle (state) (madhya), (there is) acquisition (lābhaḥ) of the Bliss (ānanda) of Absolute Consciousness (cit).
18 vikalpa kshaya sakti sankocha vikasa
vaha-cche-dady-anta koti nibhalanadaya iha-upaya-ha
The means are dissolution of thoughts, retention of energies, stillness (of breath-energies), fixing the intention of breathing at the end-space twelve fingers out.
19 Samadhi samskarava-ti vyutthane bhuyo bhuyas
chid-aik-ya-marsan-nitya-udita samadhi labhaha
Repeatedly examining the oneness of consciousness while filled with the after-effects of samadhi, samadhi is attained.
20 Tada prakasha -ananda saara maha mantra virya-atma-ka
purna-aham-ta vesat sada sarva sarga samhara
kari nija sam-vid devata chakra-isvara-ata
praptir-bhav-atiti Sivam
Then (tadā), as a result of entering (veśāt) in the Perfect (pūrṇa) I-consciousness (ahantā), which is essentially (sāra) Light (prakāśa) (and) Bliss (ānanda), (and whose) nature (ātmaka) (consists of) the power (vīrya) of the Great (mahā) Mantra, there is (bhavati) always (sadā) acquisition or obtainment (prāptiḥ) of sovereignty or supremacy (īśvaratā) over the group (cakra) of deities (devatā) of one's own (nija) Consciousness (saṁvid), which brings about (kāri) all (sarva) manifestations (sarga) (and) dissolutions (saṁhāra) (of the universe). Thus, all is of the nature of Shiva.
by Kshemaraja, student of Abhinavagupta
OM NAMAH SHIVAYA
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