02. Suddha Marga Prakasam

श्रीः
 

द्वितीयोऽध्यायः

शुद्धमार्गप्रकाशः

śrīḥ

dvitīyo'dhyāyaḥ

śuddhamārgaprakāśaḥ

Second Chapter

Description of Pure Path

श्रीरुवाच-
अस्ति निर्दुःखनिःसीमसुखानुभवलक्षणः।

परमात्मा परं यस्य पदं पश्यन्ति सूरयः॥१॥

śrīruvāca-

asti nirduḥkhaniḥsīmasukhānubhavalakṣaṇaḥ|
paramātmā paraṁ yasya padaṁ paśyanti sūrayaḥ||1||

Sri Mahalakshmi Said

The place of paramatma that is seen only by nitya suris is a boundry within which there are no sufferings or sorrow and full of pleasant experiences

कश्चित्केषांचिदात्मा स्यात्तस्यान्येषां च कश्चन।

तस्याप्यन्य इतीत्थं तु यत्रैषा व्यवतिष्ठते॥२॥

kaścitkeṣāṁcidātmā syāttasyānyeṣāṁ ca kaścana|

tasyāpyanya itītthaṁ tu yatraiṣā vyavatiṣṭhate||2||

One atma is controlled(niyante) by another. That atma is controlled by yet another. As we move further in the same way finally it rests           

अध्वनामध्वनः पारं परमात्मानमूचिरे।

अहं नाम स्मृतो योऽर्थः स आत्मा समुदीर्यते॥३॥

adhvanāmadhvanaḥ pāraṁ paramātmānamūcire|

ahaṁ nāma smṛto yo'rthaḥ sa ātmā samudīryate||3||

This controller and controlled relation ends finally with the Paramathma. The word "AHAM" denotes the ATMA        

अनवच्छिन्नरूपोऽहं परमात्मेति सब्द्यते।

क्रोडीकृतमितं सर्वं चेतनाचेतनात्मकम्॥४॥

anavacchinnarūpo'haṁ paramātmeti sabdyate|

kroḍīkṛtamitaṁ sarvaṁ cetanācetanātmakam||4||

An atma which is at an Undiscriminated / unmarked / Blemishless state is called paramatma. Paramatma embraces(krotikrta) in its heart all animates (chetana) and inanimates (achetana)          

येन सोऽहंस्मृतो भावः परमात्मा सनातनः।

स वासुदेवो भगवान् क्षेत्रज्ञः परमो मतः॥५॥

yena so'haṁsmṛto bhāvaḥ paramātmā sanātanaḥ|

sa vāsudevo bhagavān kṣetrajñaḥ paramo mataḥ||5||

That which is in the state of remembering the self, the parmatma, who is nithya is bhagavan Vasudeva, Kshetrajna(who knows kshetram)

विष्णुर्नारायणो विस्वो विस्वरूप इतीर्यते।

अहंतया समाक्रान्तं तस्य विस्वमिदं जगत्॥६॥

viṣṇurnārāyaṇo visvo visvarūpa itīryate|

ahaṁtayā samākrāntaṁ tasya visvamidaṁ jagat||6||

He is Vishnu, Narayana, visva(universe), visvaroopa(universal form). He pervades all the worlds by his consciousness(ahamta).     

वस्त्ववस्तु च तन्नास्ति यन्नाक्रान्तमहंतया।

इदंतया यदालीढमाक्रान्तं तदहंतया॥७॥

vastvavastu ca tannāsti yannākrāntamahaṁtayā|

idaṁtayā yadālīḍhamākrāntaṁ tadahaṁtayā||7||

There is no matter real or unreal (big or small) not pervaded by him. Anything that is called (alidham) "this" (idam) is pervaded by him

सर्वतः शान्त एवासौ निर्विकारः सनातनः।

अनन्तो देशकालादिपरिच्छेदविवर्जितः॥८॥

sarvataḥ śānta evāsau nirvikāraḥ sanātanaḥ|

ananto deśakālādiparicchedavivarjitaḥ||8||

He is all around, tranquil, unchanging, ever existing, without limits, unaffected(vivarjita) by limits(paricched) of time, place and others.        

महाविभूतिरित्युक्तो व्याप्तिः सा महती यतः।

तद् ब्रह्म परमं धाम निरालम्बनभावनम्॥९॥

mahāvibhūtirityukto vyāptiḥ sā mahatī yataḥ|

tad brahma paramaṁ dhāma nirālambanabhāvanam||9||

Since mahavibuti(Nitya & Leela) is said to be omnipresent and great, that brahman's great abode is a self supported (niralambana) place. (That is by his vibuti, he is the dweller as well as the dwelling at the same time else the dwelling will be bigger and hence greater than the dweller. Similarly the dwelling and its support, hence the saying "niralambana" self supported or he is the dweller, dwelling and support of the dwelling)          

निस्तरङ्गामृताम्भोधिकल्पं षाड्गुण्यमुज्ज्वलम्।

एकम् तच्चिद्घनं शान्तमुदयास्तमयोज्झितम्॥१०॥

nistaraṅgāmṛtāmbhodhikalpaṁ ṣāḍguṇyamujjvalam|

ekam taccidghanaṁ śāntamudayāstamayojjhitam||10||

It is like waveless ocean of nectar and is brightened by six kalyana gunas and it is ONE(ekam) as well as (cid) many (ganam), tranquil, one who arranged for the rise and set (udayaastha) (of sun)

अपृथग्भूतशक्तित्वाद् ब्रह्माद्वैतं तदुच्यते।

तस्य या परमा सक्तिर्ज्योत्स्नेव हिमदीधितेः॥११॥

apṛthagbhūtaśaktitvād brahmādvaitaṁ taducyate|

tasya yā paramā saktirjyotsneva himadīdhiteḥ||11||

Together bhuta and sakthi are regarded as one brahman. I am his great power like the light from moon       

सर्वावस्थागता देवी स्वात्मभूतानपायिनी।

अहंता ब्रह्मणस्तस्य साहमस्मि सनातनी॥१२॥

sarvāvasthāgatā devī svātmabhūtānapāyinī|

ahaṁtā brahmaṇastasya sāhamasmi sanātanī||12||

In all states, I am his consert and immutable and my self is his self. I am eternal and the brahman's Self consciousness         

आत्मा स सर्वभूतानामहंबूतो हरिः स्मृतः।

अहंता सर्वभूतनामहमस्मि सनातनी॥१३॥

ātmā sa sarvabhūtānāmahaṁbūto hariḥ smṛtaḥ|

ahaṁtā sarvabhūtanāmahamasmi sanātanī||13||

It is said that Sri Hari is the gross element(atma) of all beings and I , the eternal,  is the consciousness of all  beings           

येन भावेन भवति वासुदेवः सनातनः।

भवतस्तस्य देवस्य स भावोऽहमितीरिता॥१४॥

yena bhāvena bhavati vāsudevaḥ sanātanaḥ|

bhavatastasya devasya sa bhāvo'hamitīritā||14||

When Brahman , the eternal, takes the form Vasudeva, I am the brahman's that state of  Vasudeva.       

भवद्भावात्मकं ब्रह्म ततस्तच्छाश्वतं पदम्।

भवन्नारायनो देवो भावो लक्ष्मीरहं परा॥१५॥

bhavadbhāvātmakaṁ brahma tatastacchāśvataṁ padam|

bhavannārāyano devo bhāvo lakṣmīrahaṁ parā||15||

The existance and state for everything is the brahman who coexists in both and is eternal(Sasvata). (Learn ) that existance is Sriman Narayana and the state of that existance is me, Maha Lakshmi

लक्ष्मीनारायणाख्यातमतो ब्रह्म सनातनम्।

अहंतया समाक्रान्तो ह्यहमर्थः प्रसिध्यति॥१६॥

lakṣmīnārāyaṇākhyātamato brahma sanātanam|

ahaṁtayā samākrānto hyahamarthaḥ prasidhyati||16||

The eternal(nithya) brahman is called as Lakshmi Narayana. Self(aham) is pervaded by self consciousness (ahamta) is well known. if "aham" is a vastu then "ahamta" is the state of the vastu. There can be no vastu without a state and if there is no state then there can be no vastu. They are inseparable duality existing as one.      

अहमर्थसमुत्था च साहंता परिकीर्तिता।

अन्योन्येनाविनाभावादन्योन्येन समन्वयात्॥१७॥

ahamarthasamutthā ca sāhaṁtā parikīrtitā|

anyonyenāvinābhāvādanyonyena samanvayāt||17||

The sense(artha) of I (Aham) raises from self consciousness(Ahamtha). Both of them being intertwined(samanvayaat) if one is not there other is also not there. 'I' (AHAM) in all atmas is Sriman Narayana and the 'I' feeling of atma is Sri Mahalakshmi.

तादात्म्यं विद्धि संबन्धं मम नाथस्य चोभयोः।

अहंतया विनाहं हि निरुपाख्यो न सिध्यति॥१८॥

tādātmyaṁ viddhi saṁbandhaṁ mama nāthasya cobhayoḥ|

ahaṁtayā vināhaṁ hi nirupākhyo na sidhyati||18||

Know that Sameness in nature(taadaatmyam) is my relationship with my natha(husband sriman narayana). Without ahamtha, aham is immaterial (nirupakhya) and is useless(does not exist) (na sidhyati) (Or without me, he does not exist)                               

अहमर्थं विनाहंता निराधारा न सिध्यति।

भवद्भावात्मकं रूपं समस्तव्यस्तगोचरम्॥१९॥

ahamarthaṁ vināhaṁtā nirādhārā na sidhyati|

bhavadbhāvātmakaṁ rūpaṁ samastavyastagocaram||19||

(Similarly)Without 'I' (aham) sense(artham)  ahamta (state of I) ,being without basis, does not exist. In all(Samasta) manifold(vyasta) domains(gocaram) a thing is perceived by the existence(bhavat) and the state of that existance (bhAvAtmakaM).  

परोक्षमपरोक्षं च जगति प्रविचिन्त्यते।

निरुन्मेषे निरुन्मेषा साहंता परमेश्वरी॥२०॥

parokṣamaparokṣaṁ ca jagati pravicintyate|

nirunmeṣe nirunmeṣā sāhaṁtā parameśvarī||20||

(At the time of pralaya) When (sriman Narayana) closing eyes(nirunmeshe) , to bring all the seen and unseen unto himself by thinking about them, I am that thought(ahaMtA) of destruction (samhara) If Narayana is the destroyer of the universe at the time of pralaya (again oneness with him) then I am that thought of destruction.

क्रोडीकृत्याखिलं सर्वं ब्रह्मणि व्यवतिष्ठते।

उन्मेषस्तस्य यो नाम यथा चन्द्रोदयेऽम्बुधेः॥२१॥

kroḍīkṛtyākhilaṁ sarvaṁ brahmaṇi vyavatiṣṭhate|

unmeṣastasya yo nāma yathā candrodaye'mbudheḥ||21||

When narayana open his eyes (for bringing in to existance) the whole world, by pervading (vyapakam), I am that power of creation that comes out of narayana like moon coming out of cloud (ocean / water).          

अहं नारायणी शक्तिः सिसृक्षालक्षणा तदा।

निमेषस्तस्य यो नाम संहृतौ परमात्मनः॥२२॥

ahaṁ nārāyaṇī śaktiḥ sisṛkṣālakṣaṇā tadā|

nimeṣastasya yo nāma saṁhṛtau paramātmanaḥ||22||

I am the power of Narayana that is behind his wish to create this universe and with an intention to destroy the worlds when he closes his eyes, I am that thought too             

अहं नारायणी शक्तिः सुषुप्सालक्षणा हि सा।

सिसृक्षाया ममोद्यन्त्या देवालक्ष्मीपतेः स्वयम्॥२३॥

ahaṁ nārāyaṇī śaktiḥ suṣupsālakṣaṇā hi sā|

sisṛkṣāyā mamodyantyā devālakṣmīpateḥ svayam||23||

I am that power of Narayana when he wants to reach the state of sleep When nararyana creates,I am the power / thought behind that creation ( I am his kriya sakti)

अव्याहतमसंकोचमैश्वर्यं प्रविजृम्भते।

ज्ञानं तत्परमं ब्रह्म सर्वदर्शि निरामयम्॥२४॥

avyāhatamasaṁkocamaiśvaryaṁ pravijṛmbhate|

jñānaṁ tatparamaṁ brahma sarvadarśi nirāmayam||24||

That which is not impeded, without shyness, with all divine riches (aiswaryam) appears in its full splendour(praviRmbhate), full of divine knowledge, that great Brahman, Sriman Narayana, who sees everything is blemish less.

ज्ञानात्मिका तथाहंता सर्वज्ञा सर्वदर्शिनी।

ज्ञानात्मकं परं रूपं ब्रह्मनो मम चोभयोः॥२५॥

jñānātmikā tathāhaṁtā sarvajñā sarvadarśinī|

jñānātmakaṁ paraṁ rūpaṁ brahmano mama cobhayoḥ||25||

Ahamta is also full of divine knowledge, knows everything, sees everything the divine states of both mine as well as narayana is the same. (We are same and not different)

शेषमैश्वर्यवीर्यादि ज्ञानधर्मः सनातनः।

अहमित्यान्तरं रूपं ज्ञानरूपमुदीर्यते॥२६॥

śeṣamaiśvaryavīryādi jñānadharmaḥ sanātanaḥ|

ahamityāntaraṁ rūpaṁ jñānarūpamudīryate||26||

Divine riches(aiswaryam), virility(vIryam) and others rests in the pure knowledge, which is eternal. It is said that inner form of Aham is pure knowledge

प्रकाशकादिकं रूपं स्फटिकादिसलक्षणम्।

अतस्तु ज्ञानरूपत्वं मम नारायणस्य च॥२७॥

prakāśakādikaṁ rūpaṁ sphaṭikādisalakṣaṇam|

atastu jñānarūpatvaṁ mama nārāyaṇasya ca||27||

Light Radiating form is the basic trait of the Crystal. Like that pure knowledge(jnana) form is that (baisc trait) of me and narayana (I and narayana are pure jnana forms)

अव्याहतिर्यदुद्यत्यास्तदैश्वर्यं परं मम।

इच्छेति सोच्यते तत्तत्तत्त्वशास्त्रेषु पण्डितैः॥२८॥

avyāhatiryadudyatyāstadaiśvaryaṁ paraṁ mama|

iccheti socyate tattattattvaśāstreṣu paṇḍitaiḥ||28||

The scholars who are well versed in tatva sastras say(think) that all the unimpeded raising of divine riches(aiswarya) (At the time of srusti) is as per my will.

जगत्प्रकृतिभावो मे यः सा शक्तिरितीर्यते।

सृजन्त्या यच्छ्रमाभावो मम तद्बलमिष्यते॥२९॥

jagatprakṛtibhāvo me yaḥ sā śaktiritīryate|

sṛjantyā yacchramābhāvo mama tadbalamiṣyate||29||

I am the power (sakthi) of natural state of the world. The act of world creation , without effort, is known as my strength.

बरणं यच्च कार्यस्य बलं तच्च प्रचक्षते।

शक्त्यंशकेन तत्प्राहुर्भरणं तत्त्वकोविदाः॥३०॥

baraṇaṁ yacca kāryasya balaṁ tacca pracakṣate|

śaktyaṁśakena tatprāhurbharaṇaṁ tattvakovidāḥ||30||

The act of  supporting(baranam) (universe) is known as "BALAM", strength. People ,who knew the tatvas well, call that support as my sakthi amsam.

विकारविरहो वीर्यं प्रकृतित्वेऽपि मे सदा।

स्वभावं हि जहात्याशु पयो दधिसमुद्भवे॥३१॥

vikāraviraho vīryaṁ prakṛtitve'pi me sadā|

svabhāvaṁ hi jahātyāśu payo dadhisamudbhave||31||

When curd comes out of milk, the milk's state changes, though I am (like milk) is the basis of the whole world (which comes out of me like curd from milk), my state of virality (virya svabhavam) does not change.                  

जगद्भावेऽपि सा नास्ति विकृतिर्मम नित्यदा।

विकारविरहो वीर्यमतस्तत्त्वविदां मतम्॥३२॥

jagadbhāve'pi sā nāsti vikṛtirmama nityadā|

vikāraviraho vīryamatastattvavidāṁ matam||32||

Though I have permenant relation / connection to the world, I dont change. My virality (viryam) does not change is known to people who know the true nature (philosophers)           

विक्रमः कथितो वीर्यमैश्वर्यांशः स तु स्मृतः।

सहकार्यनपेक्षा मे सर्वकार्यविधौ हि या॥३३॥

vikramaḥ kathito vīryamaiśvaryāṁśaḥ sa tu smṛtaḥ|

sahakāryanapekṣā me sarvakāryavidhau hi yā||33||

Virility is also called Parakramam (power) and is part of divine riches(aiswarya). All work is done by me without expecting any cooperation (help)          

तेजः षष्ठं गुणं प्राहुस्तमिमं तत्त्ववेदिनः।

पराभिभवसामर्थ्यं तेजः केचित्प्रचक्षते॥३४॥

tejaḥ ṣaṣṭhaṁ guṇaṁ prāhustamimaṁ tattvavedinaḥ|

parābhibhavasāmarthyaṁ tejaḥ kecitpracakṣate||34||

People who knew call my doing work alone as thejas(sharpness), my sixth guna. Some others(kecit) call my ability to subjugate / win over (abhibhava) others as tejas.

ऐश्वर्ये योजयन्त्येके तत्तेजस्तत्त्वकोविदाः।

इति पञ्च गुणा एते ज्ञानस्य स्रुतयोऽमलाः॥३५॥

aiśvarye yojayantyeke tattejastattvakovidāḥ|

iti pañca guṇā ete jñānasya srutayo'malāḥ||35||

Some other well versed scholars think that tejas is part of aiswarya. Then the five gunas are the pure(amala) outcome / outflow (sruta) of jnanam.

ज्ञानाद्याः षड्गुणा एते षाड्गुण्यं मम तद्वपुः।

उद्यतीत्थं सिसृक्षाया ममायुततमी कला॥३६॥

jñānādyāḥ ṣaḍguṇā ete ṣāḍguṇyaṁ mama tadvapuḥ|

udyatītthaṁ sisṛkṣāyā mamāyutatamī kalā||36||

These six gunas starting from Divine knowledge(jnana) arise out of the six gunas of my body. The wish to create (sisruksha) the worlds arises out of a small part(kala) of me .

शुद्धाशुद्धात्मको वर्गस्तया क्रोडीकृतोऽखिलः।

तत्र शुद्धमयं मार्गं व्याख्यास्यामि सुरेश्वर॥३७॥

śuddhāśuddhātmako vargastayā kroḍīkṛto'khilaḥ|

tatra śuddhamayaṁ mārgaṁ vyākhyāsyāmi sureśvara||37||

During creation pure and impure things are formed in the universe. King of devas(sureshvara), I will now explain, how the pure things are formed         

अभिव्यक्तानभिव्यक्तषाड्गुण्यक्रममुज्ज्वलम्।

आलम्बितचतूरूपं रूपं तत्पारमेश्वरम्॥३८॥

abhivyaktānabhivyaktaṣāḍguṇyakramamujjvalam|

ālambitacatūrūpaṁ rūpaṁ tatpārameśvaram||38||

The six gunas are distinctly bright in some and indistinct in some others and are upheld by four forms of paramatma (Vasudeva, Samkarshana, Prathyumna and Aniruddha).        

गुणकल्पनयाध्यस्तो गुणोन्मेषकृतक्रमः।

मूर्तीकृतगुणश्चेति त्रिधा मार्गोऽयमद्भुतः॥३९॥

guṇakalpanayādhyasto guṇonmeṣakṛtakramaḥ|

mūrtīkṛtaguṇaśceti tridhā mārgo'yamadbhutaḥ||39||

These four vuhas(form /state) are in three different states where his gunas are not risen and can only be guessed, where his gunas have started to manifest/ rise and where his guna have fully manifested/risen          

युगानि त्रीणि षण्णां यान्याहुर्ज्ञानादिकानि वै।

समासव्यासतस्तेषां चातुरात्म्यं विविच्यते॥४०॥

yugāni trīṇi ṣaṇṇāṁ yānyāhurjñānādikāni vai|

samāsavyāsatasteṣāṁ cāturātmyaṁ vivicyate||40||

The six (Jnana and other) gunas by combinations (yugani) of two gunas each make three sets and  form the four vyuhas.         

समस्तव्यस्तभेदेन गुणानां तद्युगत्रयम्।

विवक्ष्यते यदा सा मे शान्तायाश्चातुरात्म्यता॥४१॥

samastavyastabhedena guṇānāṁ tadyugatrayam|

vivakṣyate yadā sā me śāntāyāścāturātmyatā||41||

These three sets(yuga) of gunas can exist together or in different combinations in a state. The state which is tranquil where all the gunas exist is the fourth where I exist.   

आकृतीरनवेक्ष्यापि गुणानां कल्पनाकृतम्।

चातुरात्म्यमिदं प्राहुः शान्तायास्तत्त्वचिन्तकाः॥४२॥

ākṛtīranavekṣyāpi guṇānāṁ kalpanākṛtam|

cāturātmyamidaṁ prāhuḥ śāntāyāstattvacintakāḥ||42||

Without knowing (anaveksya) my form only with the knowledge of my gunas the scholars realise my tranquil fourth state of ParaVasudeva.      

शान्तातिशान्तादुन्मेषो मम रूपाद्युगत्रये।

क्रमव्यक्तं तदाद्यं मे चातुरात्म्यममूर्तिमत्॥४३॥

śāntātiśāntādunmeṣo mama rūpādyugatraye|

kramavyaktaṁ tadādyaṁ me cāturātmyamamūrtimat||43||

My form personified (murthimat) which is the fourth (vasudeva) vyuha is made by the combination of all the three sets (of gunas) becomes evident to those who does the study on me patiently and deeply.

अतरङ्गमनिर्देश्यं निःसत्तं सत्त्वमव्ययम्‌।

सच्चिन्मात्राख्य उन्मेषः साद्या मे शान्तताच्युतिः॥४४॥

ataraṅgamanirdeśyaṁ niḥsattaṁ sattvamavyayam|

saccinmātrākhya unmeṣaḥ sādyā me śāntatācyutiḥ||44||

My this state of awakening is stable (Without waves - atarangam), that can not be explained / determined(Anirdesyam), of eternal goodness(sathvam), is serene (shanta) and steadfast(Achyuti)

व्यक्तज्ञानबलाख्यायां पूर्वं संकर्षणात्मनि।

तिलकालकवत्सर्वो विकारो मयि तिष्ठति॥४५॥

vyaktajñānabalākhyāyāṁ pūrvaṁ saṁkarṣaṇātmani|

tilakālakavatsarvo vikāro mayi tiṣṭhati||45||

In Samkarshana's form jnana & Bala are fully manifested. Like the moles in the body (which are partly visible and partly hidden), all these worlds exist in me (visible and hidden)

तन्मां संकर्षणात्मानं विदुर्ज्ञानबले बुधाः।

स्वयं गृह्णामि कर्तृत्वमुन्मिषन्ती ततः परम्‌॥४६॥

tanmāṁ saṁkarṣaṇātmānaṁ vidurjñānabale budhāḥ|

svayaṁ gṛhṇāmi kartṛtvamunmiṣantī tataḥ param||46||

Wise / learned (budha) understand the jnana and balam that exists in my sankarshana vyuha. I myself then manifest / awaken and  begin my acts

प्रद्युम्न इति मामाहुः सर्वार्थद्योतनीं तदा।

युगं प्रस्फुरितं रूपं तस्मिन्नैश्वर्यवीर्ययोः॥ ४७॥

pradyumna iti māmāhuḥ sarvārthadyotanīṁ tadā|

yugaṁ prasphuritaṁ rūpaṁ tasminnaiśvaryavīryayoḥ|| 47||

I was called prathymuna when all things in their full splendour. In that state aiswarya and viryam are evident(prasphuritham).

ततस्तया क्रियाशक्त्या लब्धावेशा चिकीर्षया।

युज्यमानानिरुद्धाख्यां लम्भिता तत्त्वकोविदैः॥४८॥

tatastayā kriyāśaktyā labdhāveśā cikīrṣayā|

yujyamānāniruddhākhyāṁ lambhitā tattvakovidaiḥ||48||

Like this when I reach the state of doing with kriya sakthi and decide to support the worlds I am called aniruddha by the learned

अवस्थाः क्रमशो मे ताः सुषुप्तिस्वप्नजागराः।

तिस्रो मम स्वभावाख्या विज्ञानैश्वर्यशक्तयः॥४९॥

avasthāḥ kramaśo me tāḥ suṣuptisvapnajāgarāḥ|

tisro mama svabhāvākhyā vijñānaiśvaryaśaktayaḥ||49||

Each of these states in order are called sushupti(deep sleep state), svapna(Dream state) and jagra(awakened state). During these states, in order, my three gunas jnana, aishwarya and sakti get manifested.

उन्मिषन्त्यः पृथक्तत्त्वत्रयेण परिकीर्तिताः।

बलं वीर्यं तथा तेज इत्येतत्तु गुणत्रयम॥५०॥

unmiṣantyaḥ pṛthaktattvatrayeṇa parikīrtitāḥ|

balaṁ vīryaṁ tathā teja ityetattu guṇatrayama||50||

At the time of  opening my eyes(unmisha) ,Balam, viryam and tejas are that three gunas that support the three vyuhas.

श्रमाद्यवद्याभावाख्यं ज्ञानादेरुपसर्जनम्‌।

इत्थं शान्तोदितावस्थाद्वयभेदजुषो मम॥ ५१॥

śramādyavadyābhāvākhyaṁ jñānāderupasarjanam|

itthaṁ śāntoditāvasthādvayabhedajuṣo mama|| 51||

Fatigue and other blemishes / difficulties(doshas) are crushed by the jnana. Like this santhi (tranquil ) and avastha (working condition) are my two different states.

स्वधर्मोर्मिसमुल्लासो न भेदायाम्बुधेरिव।
प्रायो यद्गुणकर्तव्ये वर्ते कृत्या यया ह्यहम्‌॥५२॥

svadharmormisamullāso na bhedāyāmbudheriva|

prāyo yadguṇakartavye varte kṛtyā yayā hyaham||52||

There is no difference in the waves(urmi) that come forth(ullasa) from the sea(ambudha). Similarly the different states that I take for performing various works are the same and are not different

तत्र तद्गुणयुग्मं तु मम रूपतयोच्यते।

अतो ज्ञानबले देवः संकर्षण उदीर्यते॥ ५३॥

tatra tadguṇayugmaṁ tu mama rūpatayocyate|

ato jñānabale devaḥ saṁkarṣaṇa udīryate|| 53||

I take that pair(yugma) of gunas that is needed to take that form / vyuha. Thus I am called Samkarshana when jnana and balam are together.

ऐश्वर्यवीर्ये प्रद्युम्नोऽनिरुद्धः शक्तितेजसी।

आद्यस्त्वभिन्नषाड्गुण्यो ब्रह्मतत्त्वापृथक्स्थितौ॥५४॥

aiśvaryavīrye pradyumno'niruddhaḥ śaktitejasī|

ādyastvabhinnaṣāḍguṇyo brahmatattvāpṛthaksthitau||54||

Aishvaryam and viryam together is called pratyumna and aniruddha comprises of sakthi and tejas. Before splitting, when six gunas are together, in that state , I am one with the Brahman.

एकोऽप्यनुनयौदार्यक्रौर्यशौर्यादिभिर्गुणैः।

नटः प्रवर्तते यद्वद्वेषचेष्टादिभेदवान्‌॥५५॥

eko'pyanunayaudāryakrauryaśauryādibhirguṇaiḥ|

naṭaḥ pravartate yadvadveṣaceṣṭādibhedavān||55||

Like an actor in a drama expresses different gunas like genorisity(audarya), cruelty(krurya), bravery(shaurya) etc  by  different dresses and actions

तद्वदेकापि सैवाहं ज्ञानशक्त्यादिभिर्गुणैः।

संकर्षणादिसद्भावं भजे लोकहितेप्सया॥ ५६॥

tadvadekāpi saivāhaṁ jñānaśaktyādibhirguṇaiḥ|

saṁkarṣaṇādisadbhāvaṁ bhaje lokahitepsayā|| 56||

Like that for helping the world , using gunas like divine Knowledge(jnana), power (sakthi) and others, I take different vyuhas(forms) like samkarshana and others.

क्रमशः प्रलयोत्पत्तिस्थितिभिः प्राण्यनुग्रहः।

प्रयोजनमथान्यच्च शास्त्रशास्त्रार्थतत्फलैः॥५७॥

kramaśaḥ pralayotpattisthitibhiḥ prāṇyanugrahaḥ|

prayojanamathānyacca śāstraśāstrārthatatphalaiḥ||57||

All things in the worlds go round in the order of pralaya(one with brahman), utpatti(Coming out of brahman) and sthithi (existance). So as a favour(Anugraha) besides usability(prayojanam), I give sastras (Religious treatise), their meaning and their fruits.

दशास्तुर्यसुषुप्त्याद्याश्चतुर्व्यूहेऽपि लक्षयेत्‌।

विभवोऽनन्तरूपस्तु पद्मनाभमुखो विभोः॥५८॥

daśāsturyasuṣuptyādyāścaturvyūhe'pi lakṣayet|

vibhavo'nantarūpastu padmanābhamukho vibhoḥ||58||

Turiyam(meditative state), sushupti(Deep sleep state) and other states of existance(dasaa), are existing in the four vyuhas also. Where he is in endless(anantha) form (Existing every where) in various forms starting from Padmanabha is called the vibhava state of mine

अनिरुद्धस्य विस्तारो दर्शितस्तस्य सात्त्वते।

अर्चापि लौकिकी या सा भगवद्भावितात्मनाम्‌॥५९॥

aniruddhasya vistāro darśitastasya sāttvate|

arcāpi laukikī yā sā bhagavadbhāvitātmanām||59||

In Satvata samhita,  aniruddha vyuha has been very elaborately explained. Worldly godly forms (archa vigraha) of the bhagavan are also explained there

मन्त्रमन्त्रेश्वरन्यासात्सापि षाड्गुण्यविग्रहा।

पराद्यर्चावसानेऽस्मिन्मम रूपचतुष्टये॥ ६०॥

mantramantreśvaranyāsātsāpi ṣāḍguṇyavigrahā|

parādyarcāvasāne'sminmama rūpacatuṣṭaye|| 60||

Due to mantras (vedic hymns) and the god of that mantras(manthresvara), the six kalyana gunas get manifested in the archa vigraha(idol). Starting From paravasudeva and ending with archa vigrahas all these states are contained within my fourfold vyuhas.

तुर्याद्यवस्था विज्ञेया इतीयं शुद्धपद्धतिः।

ईषद्भेदेन विज्ञेयं तद्व्यूहविभवान्तरम्‌॥
शुद्धेतरं त्वथो मार्गं मम शक्र निशामय॥ ६१॥

turyādyavasthā vijñeyā itīyaṁ śuddhapaddhatiḥ|

īṣadbhedena vijñeyaṁ tadvyūhavibhavāntaram||
śuddhetaraṁ tvatho mārgaṁ mama śakra niśāmaya|| 61||

Know that Turiyam and other states are pure path (course). Know that the difference between vibhava and vyuha states is very small(isha). O indra, visionary, now learn my pure (suddha) and other (idaram) paths

 इति श्रीपाञ्चरात्रसारे लक्ष्मीतन्त्रे शुद्धमार्गप्रकाशो नाम द्वितीयोऽध्यायः

iti śrīpāñcarātrasāre lakṣmītantre śuddhamārgaprakāśo nāma dvitīyo'dhyāyaḥ

Thus ends in Sri Panacharatra Saram and in Laksmi Tantram  the second chapter  named Pure(suddha) path (marga) illimination