Muni's PlaySanskrit
चितिः प्रत्यवमर्शात्मा परावाक् स्वरसोदिता।
स्वातन्त्र्यमेतन्मुख्यं तदैश्वर्यं परमात्मनः॥१.५.१३॥
Transliteration
citiḥ pratyavamarśātmā parāvāk svarasoditā |
svātantryametanmukhyaṁ tadaiśvaryaṁ paramātmanaḥ || 1.5.13 ||
Translation
Consciousness is of the nature of self-reflective awareness (pratyavamarsha), the supreme Word (parā-vāk) that arises of its own accord. This is its primary freedom (svatantrya), and that is the sovereignty (aishvarya) of the Supreme Self.
Sanskrit
सा स्फुरत्ता महासत्ता देशकालाविशेषिनी।
सैषा सारतया प्रोक्ता हृदयं परमेष्ठिनः॥१.५.१४॥
Transliteration
sā sphurattā mahāsattā deśakālāviśeṣinī |
saiṣā sāratayā proktā hṛdayaṁ parameṣṭhinaḥ || 1.5.14 ||
Translation
That is the vibration (sphuratta), the Great Being (mahasatta), which is not limited by space or time. This is said to be the essence, the Heart (hridaya) of the Supreme Lord.
Sanskrit
बाध्यबाधकभावोऽपि स्वात्मनिष्ठाविरोधिनाम्।
ज्ञानानामुदियादेकप्रमातृपरिनिष्ठितेः॥१.७.६॥
Transliteration
bādhyabādhakabhāvo’pi svātmaniṣṭhāvirodhinām |
jñānānāmudiyādekapramātṛpariniṣṭhiteḥ || 1.7.6 ||
Translation
Even the relationship of being negated or negating arises among cognitions that are not contradictory to their resting in the Self, because they are established in a single Perceiver (pramatri).
Sanskrit
क्रियासम्बन्धसामान्यद्रव्यदिक्कालबुद्धयः।
सत्याः स्थैर्योपयोगाभ्यामेकानेकाश्रया मताः॥२.२.१॥
Transliteration
kriyāsambandhasāmānyadravyadikālābuddhayaḥ |
satyāḥ sthairyopayogābhyāmekānekāśrayā matāḥ || 2.2.1 ||
Translation
The cognitions of action, relation, generality, substance, space, and time are considered real because of their stability and practical utility, whether they rely on one or many substrates.
Sanskrit
यथारुचि यथार्थित्वं यथाव्युत्पत्ति भिद्यते।
आभासोऽप्यर्थ एकस्मिन्ननुसन्धानसाधिते॥२.३.३॥
Transliteration
yathāruci yathārthitvaṁ yathāvyutpatti bhidyate |
ābhāso’pyartha ekasminnanusandhānasādhite || 2.3.3 ||
Translation
Even in the case of a single object established by synthesis (anusandhana), the appearance (abhasa) differs according to taste, need, and knowledge.
Sanskrit
ईश्वरो बहिरुन्मेषो निमेषोऽन्तः सदाशिवः।
सामानाधिकरण्यं च सद्विद्याहमिदन्धियोः॥३.१.३॥
Transliteration
īśvaro bahirunmeṣo nimeṣo’ntaḥ sadāśivaḥ |
sāmānādhikaraṇyaṁ ca sadvidyāhamidandhiyoḥ || 3.1.3 ||
Translation
Ishwara is the outward unfolding (unmesha); Sadashiva is the inward closing (nimesha); and Sadvidya is the state of balance between the ‘I’ and ‘This’ cognitions.
Sanskrit
स्वाङ्गरूपेषु भावेषु प्रमाता कथ्यते पतिः।
मायातो भेदिषु क्लेशकर्मादिकलुषः पशुः॥३.२.३॥
Transliteration
svāṅgarūpeṣu bhāveṣu pramātā kathyate patiḥ |
māyāto bhediṣu kleśakarmādikaluṣaḥ paśuḥ || 3.2.3 ||
Translation
When the perceiver (pramatri) regards all things as parts of his own body, he is called the Lord (Pati). But when, through Maya, he perceives things as separate and is tainted by afflictions (klesha) and karma, he is called the limited individual (Pashu).
Sanskrit
भिन्नवेद्यप्रथात्रैव मायाख्यं जन्मभोगदम्।
कर्तर्यबोधे कार्मं तु मायाशक्त्यैव तत्त्रयम्॥३.२.५॥
Transliteration
bhinnavedyaprathātraiva māyākhyaṃ janmabhogadam |
kartaryabodhe kārmaṃ tu māyāśaktyaiva tattrayam || 3.2.5 ||
Translation
The awareness of objects as separate is called Maya, which gives rise to birth and experience. The lack of awareness in the agent is called karma; all three are indeed products of the power of Maya.
Sanskrit
साक्षाणामान्तरी वृत्तिः प्राणादिप्रेरिका मता।
जीवनाख्याथवा प्राणेऽहन्ता पुर्यष्टकात्मिका॥३.२.१४॥
Transliteration
sākṣāṇāmāntarī vṛttiḥ prāṇādiprerikā matā |
jīvanākhyāthavā prāṇe’hantā puryaṣṭakātmikā || 3.2.14 ||
Translation
The internal activity of the senses is considered to be the impeller of prana and other vital breaths. This is called ‘living’, or the sense of ‘I’ in the prana, which is of the nature of the subtle body (puryashtaka).
Sanskrit
स्वात्मैव सर्वजन्तूनामेक एव महेश्वरः।
विश्वरूपोऽहमिदमित्यखण्डामर्शबृंहितः॥४.१॥
Transliteration
svātmaiva sarvajantūnāmeka eva maheśvaraḥ |
viśvrupo’hamidamityakhaṇḍāmarśabṛṁhitaḥ || 4.1 ||
Translation
The Supreme Lord (Maheshwara) is the very Self of all living beings, and He is unique. His form is the entire universe, and He is enriched by the unbroken self-recognition ‘I am this’.
Sanskrit
सर्वो ममायं विभव इत्येवं परिजानतः।
विश्वात्मनो विकल्पानां प्रसरेऽपि महेशता॥४.१२॥
Transliteration
sarvo mamāyaṁ vibhava ityevaṃ parijānataḥ |
viśvātmano vikalpānāṁ prasare’pi maheśatā || 4.12 ||
Translation
For one who knows ‘All this is my glory’, and who has become the soul of the universe, lordship remains even in the midst of the flow of mental constructs (vikalpa).
Sanskrit
सर्वथा त्वन्तरालीनानन्ततत्त्वौघनिर्भरः।
शिवश्चिदानन्दघनः परमाक्षरविग्रहः॥४.१४॥
Transliteration
sarvathā tvantarālīnānantatattvaughanirbharaḥ |
śivaścidānandaghanaḥ paramākṣaravigrahaḥ || 4.14 ||
Translation
Shiva is always filled with the infinite multitude of principles (tattva) dissolved within Him. He is a mass of consciousness and bliss, and His body is the supreme imperishable (Letter).