15. Upaya Prakara Prakashah

पञ्चदशोऽध्यायः

उपायप्रकारप्रकाशः

pañcadaśo'dhyāyaḥ

upāyaprakāraprakāśaḥ

Chapter 15

शक्रः-

नमस्ते पद्मसंभूते नमः कमलमालिनि।

नमः कमलवासिन्यै गोविन्दगृहमेधिनि॥ १॥

śakraḥ-

namaste padmasaṁbhūte namaḥ kamalamālini |

namaḥ kamalavāsinyai govindagṛhamedhini || 1 ||

Sakra:- I bow to you born from lotus, I bow to you wearing a necklace of lotus, I bow to you who live in lotus, the wife of Govinda

नमस्ते कंजकिञ्जल्ककल्पितालकविभ्रमे।

सर्वज्ञे सर्वभूतानामन्तःस्थे सर्वसाक्षिणि॥ २॥

namaste kaṁjakiñjalkakalpitālakaīvibhrame |

sarvajñe sarvabhūtānāmantaḥsthe sarvasākṣiṇi || 2 ||

I bow to you having curly hair like lotus filaments, you are all knowing and you are the witness for all the beings by living in their self

त्वद्वक्त्रकमलोद्भूतं सर्वं तदवधारितम्।

तत्त्वत्सृष्टं त्वया त्रातं त्वय्येव लयमेष्यति॥ ३॥

tvadvaktrakamalodbhūtaṁ sarvaṁ tadavadhāritam |

tattvatsṛṣṭaṁ tvayā trātaṁ tvayyeva layameṣyati || 3 ||

All that has come out of your divine lotus lips viz., that all that is created by you, is protected by you and finally merges in you

माता मानं मितिर्मेयं विधा एतास्त्वदात्मिकाः।

त्वामेवाराध्य जीवास्ते तरन्ति भवसागरम्॥ ४॥

mātā mānaṁ mitirmeyaṁ vidhā etāstvadātmikāḥ |

tvāmevārādhya jīvāste taranti bhavasāgaram || 4 ||

Perceiver, instrument of perception, perception and perceived are all your self. Only by worshipping you all the jivas can cross the ocean of samsaram (Bhava)

एवमादि मया देवि तत्त्वतस्त्ववधारितम्।

कौतूहलमिदं मेऽद्य वर्तते पद्मसंभवे॥ ५॥

evamādi mayā devi tattvatastvavadhāritam |

kautūhalamidaṁ me'dya vartate padmasaṁbhave || 5 ||

O Devi, all these tatavam which came from you I understood fully. O born in lotus, now arises in me ..

तोषणीयासि केन त्वमुपायेनाम्बुजासने।

परमः पुरुषार्थो यस्त्वत्प्रीतिस्तस्य साधनम्॥ ६॥

toṣaṇīyāsi kena tvamupāyenāmbujāsane |

paramaḥ puruṣārtho yastvatprītistasya sādhanam || 6 ||

how one can please you and using which upaya, O Seated in Lotus, the supreme Purusharthas  can be obtained and what is the means to attain your grace(Priti)

त्वत्प्रीतौ क उपायः स्यात्कीदृशः किंविधः स्मृतः।

एतन्मे सकलं ब्रूहि नमस्ते पद्मसंभवे॥ ७॥

tvatprītau ka upāyaḥ syātkīdṛśaḥ kiṁviīdhaḥ smṛtaḥ |

etanme sakalaṁ brūhi namaste padmasaṁbhave || 7 ||

What is the method to get your grace, what does it look like, in what way it is to be used all these things kindly tell me, I bow to you, Maha Lakshmi, born in Lotus.

श्रीः-

चातुरात्म्यं परं ब्रह्म सच्चिदानन्दलक्षणम्।

सर्वं सर्वोत्तरं सर्वभूतान्तःस्थमनामयम्॥ ८॥

śrīḥ-

cāturātmyaṁ paraṁ brahma saccidānandalakṣaṇam |

sarvaṁ sarvottaraṁ sarvabhūtāntaḥsthamanāmayam || 8 ||

Shri:- The supreme brahman is four fold and is pure knowledge and bliss, contains all and beyond all, lives in all the jivas and flawless

वासुदेवः परं ब्रह्म नारायणमयं महत्।

तस्याहं परमा शक्तिरहंतानन्दचिन्मयी॥ ९॥

vāsudevaḥ paraṁ brahma nārāyaṇamayaṁ mahat |

tasyāhaṁ paramā śaktirahaṁtānandacinmayī || 9 ||

who is Vasudeva, the supreme brahman, Mahat consisting of Narayana. I am his supreme power and ahantha(his thought of "I") full of bliss and consciousness

भिन्नाऽभिन्ना च वर्तेऽहं  ज्योत्स्नेव हिमदीधितेः।

तावावां तत्त्वमेकं तु द्विधा भूता व्यवस्थितौ॥ १०॥

bhinnā'bhinnā ca varte'haṁ  jyotsneva himadīdhiteḥ |

tāvāvāṁ tattvamekaṁ tu dvidhā bhūtāau vyavasthitau || 10 ||

I am distinct and indistinct from him at the same time like the moonlight of the moon. This state of ours which is though single appears to be existing as dual

ब्रह्म नारायणं मां यज्ज्ञानेनैवाप्रयाद्यतिः।

पन्था नान्योऽस्ति विज्ञानादयनाय विपश्चिताम्॥ ११॥

brahma nārāyaṇaṁ māṁ yajjñānenaivāprayādyatiḥ |

panthā nānyo'sti vijñānādayanāya vipaścitām || 11 ||

For the learned there is no other path that is known than the path of supreme knowledge by which they realize the Brahman that is Naryana and myself

ज्ञानं तच्च विवेकोत्थं सर्वतः शुद्धमव्रणम्।

वासुदेवैकविषयमपुनर्भवकारणम्॥ १२॥

jñānaṁ tacca vivekotthaṁ sarvataḥ śuddhamavraṇam |

vāsudevaikaviṣayamapunarbhaīvakāraṇam || 12 ||

That jnana which is totally pure and unscarred  rises from viveka (discrimination) and leads to Vasudeva is the ultimate goal and removes the reason for rebirth

ज्ञाने तस्मिन् समुत्पन्ने विशते मामनन्तरम्।

तैस्तैरुपायैः प्रीताहं जीवानाममलात्मनाम्॥ १३॥

jñāne tasmin samutpanne viśate māmanantaram |

taistairupāyaiḥ prītāhaṁ jīvānāmamalātmanām || 13 ||

Once this jnana is realized, they enter (attain) me , the eternal. I am pleased with the following methods followed by those pure hearted jivas..

उद्भावयामि तज्ज्ञानमात्मज्योतिःप्रदर्शकम्।

उपायास्ते च चत्वारो मम प्रीतिविवर्धनाः॥ १४॥

udbhāvayāmi tajjñānamātmajyotiḥpradarśakam |

upāyāste ca catvāro mama prītivivardhanāḥ || 14 ||

I create in them the knowledge which throws light on the supreme self. There are four methods which increases my grace

शक्रः-

भगवत्यरविन्दस्थे पङ्कजेक्षणकामिनि।

उपायाः के च चत्वारस्तान्मे दर्शय पङ्कजे॥ १५॥

śakraḥ-

bhagavatyaravindasthe paṅkajekṣaṇakāmini |

upāyāḥ ke ca catvārastānme darśaya paṅkaje || 15 ||

Sakra:- O Bhagavati living in the lotus and the wife of the lord with lotus eyes, O lotus born, what are those four methods, kindly reveal them to me

श्रीः-

उपायांश्चतुरः शक्र शृणु मत्प्रीतिवर्धनान्।

यैरहं परमां प्रीतिं यास्याम्यनपगामिनीम्॥ १६॥

śrīḥ-

upāyāṁścaturaḥ śakra śṛṇu matprītivardhanān |

yairahaṁ paramāṁ prītiṁ yāsyāmyanapagāminīm || 16 ||

Shri:- O Sakra, hear about the four methods that increases my grace and will give me, the supreme,  immense pleasure

स्वजातिविहीतं कर्म सांख्यं योगस्तथैव च।

सर्वत्यागश्च विद्वद्भिरुपायाः कथिता इमे॥ १७॥

svajātivihītaṁ karma sāṁkhyaṁ yogastathaiva ca |

sarvatyāgaśca vidvadbhirupāyāḥ kathitā ime || 17 ||

Doing the prescribed functions of ones own varna, Samkya , Yoga and  complete renunciation are the various methods told by the learned ones

चतुर्भिर्लक्षणैर्युक्तं त्रिविधं कर्म वैदिकम्।

स्ववर्णाश्रमसंबन्धि नित्यनैमित्तिकात्मकम्॥ १८॥

caturbhirlakṣaṇairyuktaṁ trividhaṁ karma vaidikam |

svavarṇāśramasaṁbandhi nityanaimittikātmakam || 18 ||

Three types of vedic functions with the four lakshanas(Attributes) are connected to the particular ashrama of particular varna is made up of daily mandatory(nithya) and occasional (naimittikam) rites

अकामहतसंसिद्धं कर्म तत् पूर्वसाधनम्।

चतुर्विधस्तु संन्यासस्तत्र कार्यो विपश्चिता॥ १९॥

akāmahatasaṁsiddhaṁ karma tat pūrvasādhanam |

caturvidhastu saṁnyāsastatra kāryo vipaścitā || 19 ||

The first instrument is to do a function with mind devoid of any expectation and the learned in those deeds practice four types of renunciations

मन्त्रोक्तदेवतायां वा प्रकृताविन्द्रियेषु वा।

परस्मिन् देवदेवे वा वासुदेवे जनार्दने॥ २०॥

mantroktadevatāyāṁ vā prakṛtāvindriyeṣu vā |

parasmin devadeve vā vāsudeve janārdane || 20 ||

Either to the devata of the mantra or to the prikriti or to the indriyas or to the supreme deva of all the devas Vasudeva, Janardhana

पूर्वं कर्तृत्वसंन्यासः फलसंन्यास एव च।

कर्मणामपि संन्यासो देवदेवे जनार्दने॥ २१॥

pūrvaṁ kartṛtvasaṁnyāsaḥ phalasaṁnyāsa eva ca |

karmaṇāmapi saṁnyāso devadeve janārdane || 21 ||

One should surrender to the supreme God, Janardhana first the idea that he is the performer, then the results and then even the acts themselves

शास्त्रीयमाचरन्नेवं नित्यनैमित्तिकात्मकम्।

मदाराधनकामः सञ्शश्वत् प्रीणाति मां नरः॥ २२॥

śāstrīyamācarannevaṁ nityanaimittikātmakam |

madārādhanakāmaḥ sañśaśvat prīṇāti māṁ naraḥ || 22 ||

Performing only those rites which are compulsory and occasional as given in the sastras and desirous of worshipping me, that man, continuously gets himself attached me (makes me happy)

इति ते लेशतः प्रोक्तं श्रुतिस्मृतिनिदर्शितम्।

द्वितीयं सांख्यविज्ञानमुपायं शृणु सांप्रतम्॥ २३॥

iti te leśataḥ proktaṁ śrutismṛtinidarśitam |

dvitīyaṁ sāṁkhyavijñānamupāyaṁ śṛṇu sāṁpratam || 23 ||

The above is briefly what is revealed in Shruti and Smriti. Now hear the second method which is the Knowledge of Sankhya

संख्यास्तिस्रो हि मन्तव्याः सांख्यशास्त्रनिदर्शिताः।

प्रथमा लौकिकी संख्या द्वितीया चर्चनात्मिका॥ २४॥

saṁkhyāstisro hi mantavyāḥ sāṁkhyaśāstranidarśitāḥ |

prathamā laukikī saṁkhyā dvitīyā carcanātmikā || 24 ||

The Samkhya sastram makes it known that the samkhya is of three types. The first is with reference to this world (mundane knowledge) and the second is related to inquiry / deliberation

समीचीना तु या धीः सा तृतीया परिपठ्यते।

संख्यात्रयसमूहो यः सांख्यं तत्परिपठ्यते॥ २५॥

samīcīnā tu yā dhīḥ sā tṛtīyā paripaṭhyate |

saṁkhyātrayasamūho yaḥ sāṁkhyaṁ tatparipaṭhyate || 25 ||

The good mental attitude / meditation is considered the third. These three collectively is called the Samkhyam

पृथिव्यापस्तथा तेजो वायुराकाशमेव च।

अहंकारो महांश्चैव प्रकृतिः परमा तथा॥ २६॥

pṛthivyāpastathā tejo vāyurākāśameva ca |

ahaṁkāro mahāṁścaiva prakṛtiḥ paramā tathā || 26 ||

Earth, water , fire, air , akasa, ahamkara, mahat and the supreme prakriti

एताः प्रकृतयस्त्वष्टौ तासां व्याख्यामिमां शृणु।

प्रकृतिस्त्रिविधा प्रोक्ता माया सूतिर्गुणात्मिका॥ २७॥

etāḥ prakṛtayastvaṣṭau tāsāṁ vyākhyāmimāṁ śṛṇu |

prakṛtistrividhā proktā māyā sūtirguṇātmikā || 27 ||

These are the eight earthly principles and hear the explanation about them. Prakrithi is said to be of three types; maya, suti and gunatmika

निःसक्तासक्तमद्वैतमतरङ्गमनश्वरम्।

अचेतनानां परमं सौक्ष्म्यं मायेति गीयते॥ २८॥

niḥsaktāsaktamadvaitamataraṅgamanaśvaram |

acetanānāṁ paramaṁ saukṣmyaṁ māyeti gīyate || 28 ||

Maya is the supreme subtleness relating to inanimate things. It is unique, unmoving and impersihable and attached as well as unattached

ईषदुच्छूनता तस्याः प्रसूतिरिति गीयते।

गुणत्रयसमुन्मेषः साम्येन प्रकृतिः परा॥ २९॥

īṣaducchūnatā tasyāḥ prasūtiriti gīyate |

guṇatrayasamunmeṣaḥ sāmyena prakṛtiḥ parā || 29 ||

That which is less subtle than Maya is called as Prasuti. When all the three gunas are in equal proportion then it is the supreme Prakriti

अव्यक्तमक्षरं योनिरविद्या त्रिगुणा स्थितिः।

माया स्वभाव इत्याद्याः शब्दाः पर्यायवाचकाः॥ ३०॥

avyaktamakṣaraṁ yoniravidyā triguṇā sthitiḥ |

māyā svabhāva ityādyāḥ śabdāḥ paryāyavācakāḥ || 30 ||

Avyakta, Aksharam, Yoni, Avidhya, Triguna, Sthiti, Maya, Svabhava and others are all alternate names(synonym) of prakriti

सत्त्वं रजस्तमश्चेति गुणा एते त्रयो मताः।

तत्र सत्त्वं लघु ज्ञेयं सुस्वरूपमचञ्चलम्॥ ३१॥

sattvaṁ rajastamaśceti guṇā ete trayo matāḥ |

tatra sattvaṁ laghu jñeyaṁ susvarūpamacañcalam || 31 ||

Sathvam, Rajas and Tamas are the three gunas. Out of them Sathvam is light(laghu) and known to be of pleasant form and stable(unmovable)

प्रकाशो नाम तद्वृत्तिश्चैतन्योद्ग्रहणात्मकः।

रजोऽपि च लघु ज्ञेयं दुःखरूपं च चञ्चलम्॥ ३२॥

prakāśo nāma tadvṛttiścaitanyodgrahaṇātmakaḥ |

rajo'pi ca laghu jñeyaṁ duḥkharūpaṁ ca cañcalam || 32 ||

Its vriddhi called illumination lifts up the soul. Rajas is also light and known to be of unpleasent form and unstable

प्रवृत्तिर्नाम तद्वृत्तिः स्पन्दहेतुरनश्वरः।

तमो नाम गुरु ज्ञेयं मोहरूपमचञ्चलम्॥ ३३॥

pravṛttirnāma tadvṛttiḥ spandaheturanaśvaraḥ |

tamo nāma guru jñeyaṁ moharūpamacañcalam || 33 ||

Its vriddhi is called Pravriddhi(activity) the reason for all vibrations and is imperishable. Tamas is heavy(guru) and known to be of illusionary form and immobile.

नियमो नाम तद्वृतिः क्वचित् स्वापनलक्षणम्।

न तदस्ति पृथिव्यां वा दिवि व्योम्नि च वासव॥ ३४॥

niyamo nāma tadvṛtiḥ kvacit svāpanalakṣaṇam |

na tadasti pṛthivyāṁ vā divi vyomni ca vāsava || 34 ||

Its vriddhi is niyama(binding) and characterised as soporific(sleep inducing). O vasava, there is no place in this world or in heaven or in between worlds ..

भूतं प्रकृतिजैमुक्तं यदेभिः स्यात् त्रिभिर्गुणैः।

एते चित्तमधिष्ठाय गुणा इन्द्रियगास्तथा॥ ३५॥

bhūtaṁ prakṛtijaimuktaṁ yadebhiḥ syāt tribhirguṇaiḥ |

ete cittamadhiṣṭhāya guṇā indriyagāstathā || 35 ||

.. Can an object exists free from these three gunas that were born from prakriti. These gunas governing the mind, manifesting as senses as well as ..

सुखं दुःखं तथा मोहं विषयस्थाश्च कुर्वते।

शरीरेन्द्रियतां याता गुणाः कर्माणि कुर्वते।

इति यस्य मतिर्नित्या स गुणात्ययमश्नुते॥ ३६॥

sukhaṁ duḥkhaṁ tathā mohaṁ viṣayasthāśca kurvate |

śarīrendriyatāṁ yātā guṇāḥ karmāṇi kurvate |

iti yasya matirniītyā sa guṇātyayamaśnuete || 36 ||

..the objects and create pleasure, pain and delusion. These gunas that grows in the body and the sense organs create activity (Action). The one who bears this in mind constantly transgresses  (frees himself from) these gunas

इति श्रीपाञ्चरात्रसारे लक्ष्मीतन्त्रे उपायप्रकारप्रकाशो नाम पञ्चदशोऽध्यायः॥

iti śrīpāñcarātrasāre lakṣmītantre upāyaprakāraprakāśo nāma pañcadaśo'dhyāyaḥ||

Thus ends the fifteenth chapter named Upaya Prakara Prakasha in Laksmi Tantram of Pancharatra Saram

 

14. Lakshmi Svarupa Prakasa

चतुर्दशोऽध्यायः

लक्ष्मीस्वरूपप्रकाशः

caturdaśo'dhyāyaḥ

lakṣmīsvarūpaprakāśaḥ

Chapter 14

श्रीः-

ज्ञानस्वरूपो भगवान् देशकालाद्यभेदितः।

वासुदेवः परं ब्रह्म गुणशून्यं निरञ्जनम्॥ १॥

śrīḥ-

jñānasvarūpo bhagavān deśakālādyabheditaḥ |

vāsudevaḥ paraṁ brahma guṇaśūnyaṁ nirañjanam || 1 ||

Shri:- Bhagavan is jnana svarupi and not modified by the space, time and others. Vasudeva is the supreme brahman and has no gunas and is pure

सुखं सदैकरूपं तु षाड्गुण्यमजरामरम्।

तस्याहं परमा शक्तिरहंता शाश्वती ध्रुवा॥ २॥

sukhaṁ sadaikarūpaṁ tu ṣāḍguṇyamajarāmaram |

tasyāhaṁ paramā śaktirahaṁtā śāśvatī dhruvā || 2 ||

He is pleasant, sat, absolute, consists of six kalyana gunas ageless (non decaying) and eternal. I am his supreme sakti Ahanta(thought of 'I') eternal and constant.

व्यापारशक्तिरेषा मे सिसृक्षालक्षणा भवेत्।

अयुतायुतकोट्योघकोटिकोट्ययुतांशतः॥ ३॥

vyāpāraśaktireṣā me sisṛkṣālakṣaṇā bhavet |

ayutāyutakoṭyoghakoṭikoṭyayutāṁśataḥ || 3 ||

One of my lakshana viz.,urge to create is expressive of the functional sakthi of mine. With a very very miniscule part( one part in thousand and thousands of crores of thousand crores crores of thousands)--

साहं सृजामि स्वाच्छन्द्याद् द्विधा भेदमुपेयुषी।

चेत्यचेतनभावेन चिच्छक्तिश्चेतनोऽनयोः॥ ४॥

sāhaṁ sṛjāmi svācchandyād dvidhā bhedamupeyuṣī |

cetyacetanabhāvena cicchaktiścetano'nayoḥ || 4 ||

..I start creation by divide my self in to two different (things) by own free will viz., Cetya (perceivable/insentient) and Chetana(consciousness/sentient). Of these two, chetana is the citsakti.

चेत्यचेतनतां प्राप्ता संविदेव मदात्मिका।

संविदेव हि मे रूपं स्वच्छस्वच्छन्दनिर्भरा॥ ५॥

cetyacetanatāṁ prāptā saṁvideva madātmikā |

saṁvideva hi me rūpaṁ svacchasvacchandanirbharā || 5 ||

It is from my consciousness both perceivable(chetya) and perceiver(Chetana) objects gets theirs(Existance). My form is indeed pure , independant, immeasurable consciousness

सा त्विक्षुरसवद्योगात् स्त्यानतां प्रतिपद्यते।

अतो निरूप्यमाणं तच्चेत्यं चित्त्वमुपेष्यति॥ ६॥

sā tvikṣurasavadyogāt styānatāṁ pratipadyate |

ato nirūpyamāṇaṁ taccetyaṁ cittvamupeṣyati || 6 ||

Like sugarcane full of juice this consciousness becomes grosser due to attachment(to the objects). For comprehending those perceivable objects, it acquires Cit (Consciousness)

यथा हि वह्निना लीढमिन्धनं तन्मयं भवेत्।

एवं चिता समालीढं चेत्यं चिन्मयतां व्रजेत्॥ ७॥

yathā hi vahninā līḍhamindhanaṁ tanmayaṁ bhavet |

evaṁ citā samālīḍhaṁ cetyaṁ cinmayatāṁ vrajet || 7 ||

Like fire devours the firewood and makes the latter into fire, the chetya having perceived (devoured) by the chetana acquires consciousness

नीले पीते सुखे दुःखे चित्स्वरूपमखण्डितम्।

विशिनष्टि  विकल्पस्तच्चित्रयोपाधिसंपदा॥ ८॥

nīle pīte sukhe duḥkhe citsvarūpamakhaṇḍitam |

viśinaṣṭi  vikalpastaccitrayopādhisaṁpadā || 8 ||

The undivided pure consciousness form is made different (by the chetana) in to the diversified vikalpas having titles (names) like blue, yellow, happiness, sorrow etc

विकल्पोऽपि हि मद्रूपं स्वाच्छन्द्यादेव निर्मितम्।

चेत्यं विकल्प्यते येन बहिरन्तर्व्यवस्थया॥ ९॥

vikalpo'pi hi madrūpaṁ svācchandyādeva nirmitam |

cetyaṁ vikalpyate yena bahieūrantarvyavasthayā || 9||

This vikalpa is also my form created by own free will.The perceived is differentiated  by the internal and external arrangements

न बहिर्नैव चान्तस्तच्चिद्रूपं मम तत् परम्।

वेद्यवेदकरूपेण भेद्यते मे स्वयंतया॥ १०॥

na bahirnaiva cāntastaccidrūpaṁ mama tat param |

vedyavedakarūpeṇa bhedyate me svayaṁtayā || 10 ||

Neither the external nor the internal is my that supreme consciousness(citrupam). On my own, I split into the knowable and knower forms

यद्विकल्पैरनाक्रान्तं यच्छब्दैरकदर्थितम्।

यदुपाधिभिरम्लानं रूपं तच्चेत्यतां गतम्॥ ११॥

yadvikalpairanākrāntaṁ yacchabdairakadarthitam |

yadupādhibhiramlānaṁ rūpaṁ taccetyatāṁ gatam || 11 ||

That which is unassailed by vikalpam, that which cant be expressed by words, that which is not affected by any arrangement that becomes the perceived form

दूरापास्तविकल्पेन चेतसा यत्र भूयते।

मध्यमां वृत्तिमास्थाय चेत्यं संवित्तया तदा॥ १२॥

dūrāpāstavikalpena cetasā yatra bhūyate |

madhyamāṁ vṛttimāsthāya cetyaṁ saṁvittayā tadā || 12 ||

When the mind leaves the vikalpas at a distance (is free of them) the chetya (perceived / objects) take the Madhyama Vritti and fully identifies with consciousness

यथा चक्षुःस्थितं रूपं बाह्ये स्वं रूपमीक्ष्यते।

तथा ज्ञानस्थितं रूपं ज्ञेये स्वं रूपमीक्ष्यते॥ १३॥

yathā cakṣuḥsthitaṁ rūpaṁ bāhye svaṁ rūpamīkṣyate |

tathā jñānasthitaṁ rūpaṁ jñeye svaṁ rūpamīkṣyate || 13 ||

Like when the form in the eye is considered as the form of the the external one (seen), similarly what is considered the form by the jnana of the knower as the characteristics of a perceived object appears to belog to that perceived object

यथा वह्निसमाविष्टं काष्ठं तद्रूपमीक्ष्यते।

तथा संवित्समाविष्टं चेत्यं संवित्तयेक्ष्यते॥ १४॥

yathā vahnisamāviṣṭaṁ kāṣṭhaṁ tadrūpamīkṣyate |

tathā saṁvitsamāviṣṭaṁ cetyaṁ saṁvittayekṣyate || 14 ||

Like the log kept in the fire gets the form of fire, the perceivable objects pervaded by consciousness is perceived as consciousness.

वेद्यं वेदनतां नीत्वा यदा वेत्त्रा निरूप्यते।

तदा वित्तिमयी साहं प्रत्यक्षा स्फुटभासिनी॥ १५॥

vedyaṁ vedanatāṁ nītvā yadā vettrā nirūpyate |

tadā vittimayī sāhaṁ pratyakṣā sphuṭabhāsinī || 15 ||

When the knower reflects on the perceivable, the perception leads to me , full of knowledge, ever evident and brilliantly manifested

अहंतैव हि चित्तत्वं वेद्याद्भिन्नं स्वलक्षणम्।

सा चाहमेव तेनाहं सर्वतः शुद्धचिन्मयी॥ १६॥

ahaṁtaiva hi cittatvaṁ vedyādbhinnaṁ svalakṣaṇam |

sā cāhameva tenāhaṁ sarvataḥ śuddhacinmayī || 16 ||

Ahamtha is that character which is the knowledge differentiating between the knower and the knowable (perceiver and the perceived). That ahamtha is me. I am all pervading(omnipresent), pure consciousness

संप्लुतेदंपदद्वीपे प्राप्तैकध्ये चिदम्बुधौ।

मज्जतां चैव चेत्यानामस्मि हस्तावलम्बनम्॥ १७॥

saṁplutedaṁpadadvīpe prāptaikadhye cidambudhau |

majjatāṁ caiva cetyānāmasmi hastāvalambanam || 17 ||

In the ocean of consciousness, in the sinking island of the term THIS when the perceived objects also gets submerged, finally i give my hands for holding

मद्ध्यानामृतनिष्यन्दक्षालिताशेषवासनाः।

मामेवात्मनि पश्यन्ति चेत्यौघग्रसनीं चितम्॥ १८॥

maddhyānāmṛtaniṣyandakṣālitāśeṣavāsanāḥ |

māmevātmani paśyanti cetyaughagrasanīṁ citam || 18 ||

Meditating Like flowing amritha stream on me, those who got their balance vasanas washed away sees / realizes that I am the consciousness that seizes the multitude of perceived objects

मम चित्तैकरूपाया वेद्यवेदकतां जनाः।

अविद्ययैव मन्यन्ते मत्संकल्पितया पुरा॥ १९॥

mama cittaikarūpāyā vedyavedakatāṁ janāḥ |

avidyayaiva manyante matsaṁkalpitayā purā || 19 ||

Since my form is of pure consciousness, the people who are well aware of  vedas, consider that this is function of mine is Avidya and about this I had already told you earlier

न शान्ता नोदिता नापि मध्यमाहं स्वरूपतः।

मद्विवेकजुषामेवं प्रकाशे जागरास्वपि॥ २०॥

na śāntā noditā nāpi madhyamāhaṁ svarūpataḥ |

madvivekajuṣāmevaṁ prakāśe jāgarāsvapi || 20 ||

My true svarupam is neither tranquil nor excited nor any in between state. I manifest to those who uses discrimination , enlightened and even in the wakeful state..

परित्यक्तविभागेन निस्तरङ्गेण चेतसा।

ज्ञाये विकल्प्यमाना तु प्रत्यक्षाप्यस्मि विस्मृता॥ २१॥

parityaktavibhāgena nistaraṅgeṇa cetasā |

jñāye vikalpyamānā tu pratyakṣāpyasmi vismṛtā || 21 ||

..given up the vikalpams of perceived and the perceiver and has a calm mind. But to others who are still bound by the  vikalpams, even if they perceive me , I make them wonder(forget)

पुरः स्थितो यथा भावश्चेतसोऽन्याभिलाषिणः।

न भासते तथैवाहं न भासे वासनाजुषाम्॥ २२॥

puraḥ sthito yathā bhāvaścetaso'nyābhilāṣiṇaḥ |

na bhāsate tathaivāhaṁ na bhāse vāsanājuṣām || 22 ||

Like the object though standing opposite does not occur in mind when preoccupied, the same way I am not evident to those who delight in vasanas

बुभुत्सावान् यथा वृत्तीर्निरुध्यान्यत्र चेतसा।

प्रत्यक्षमीक्षते वस्तु तथा मां शुद्धसंविदम्॥ २३॥

bubhutsāvān yathā vṛttīrnirudhyānyatra cetasā |

pratyakṣamīkṣate vastu tathā māṁ śuddhasaṁvidam|| 23 ||

Like a person who wants to know about something , stills his mind from expanding  into(thinking about) other things thereby  gets the understanding, the same way, (to understand) me, comprised of pure

सदैवाप्रतिबद्धाया भान्त्या एव वपुर्मम।

प्रत्यक्षं चेत्यसंचारकालेऽपि विमलात्मनाम्॥ २४॥

sadaivāpratibaddhāyā bhāntyā eva vapurmama |

pratyakṣaṁ cetyasaṁcārakāle'pi vimalātmanām || 24 ||

Pure hearted jivas even during the time when they are moving in the perceived time realize unconditional,  thunderbolt like form of mine

यथा जात्या सितं वस्त्रं रक्तं रागेण केनचित्।

पुनः स्ववर्णमप्राप्य नैव रागान्तरं श्रयेत्॥ २५॥

yathā jātyā sitaṁ vastraṁ raktaṁ rāgeṇa kenacit |

punaḥ svavarṇamaprāpya naiva rāgāntaraṁ śrayet || 25 ||

Like a cloth which was originally white after coloured red, cannot be coloured with a different colour before reverting to its original color

नीलाद्येवं विदन् पीतं मध्ये शुद्धचिदात्मनि।

मयि चेन्नैव विश्रान्तः पीतं विद्यात्कथं न्वयम्॥ २६॥

nīlādyevaṁ vidan pītaṁ madhye śuddhacidātmani |

mayi cennaiva viśrāntaḥ pītaṁ vidyātkathaṁ nvayam || 26 ||

Similarly how one can know about yellow,  the one who knows blue etc comprehend yellow without reverting in between to me the pure consciousness

तथैवोच्चारयन् वाक्यं वर्णाद्वर्णं कथं व्रजेत्।

यदि मध्ये न विश्रान्तो मयि शुद्धचिदात्मनि॥ २७॥

tathaivoccārayan vākyaṁ varṇādvarṇaṁ kathaṁ vrajet |

yadi madhye na viśrānto mayi śuddhacidātmani || 27 ||

Similarly when speaking a sentence how one can move from letter to letter without pausing in between the letters in me the pure consciousness

एवं शुद्धा स्वतन्त्रापि यदाकारोपरागिणी।

तत्त्यागापरसंचारा मध्ये शुद्धैव भाम्यहम्॥ २८॥

evaṁ śuddhā svatantrāpi yadākāroparāgiṇī |

tattyāgāparasaṁcārā madhye śuddhaiva bhāmyaham || 28 ||

Thus though I am pure and independent having taken a form(appearance) and then moving in to another, in the state between the two, I (revert to my true self) am pure and full of splendour

दक्षिणेतरसंचारनिरोधान्मध्यमाश्रितः।

अग्नीषोमेन्धनो भावः प्रकाशयति मे पदम्॥ २९॥

dakṣiṇetarasaṁcāranirodhānmadhyamāśritaḥ |

agnīṣomendhano bhāvaḥ prakāśayati me padam || 29 ||

Agni and Soma (like fuel) shines on my place when the breath is stopped from moving in the left and right (nostrils) and directed towards the middle

धिया ध्येयमनालम्ब्य विषयं चास्पृशन् बहिः।

यदन्तरा वेदयते तन्मे रूपमनाकुलम्॥ ३०॥

dhiyā dhyeyamanālambya viṣayaṁ cāspṛśan bahiḥ |

yadantarā vedayate tanme rūpamanākulam || 30 ||

Not touched by external objects, not holding on to any thoughts, in that contemplation, one realizes my true consistent self

अनुवृत्ता तु या सम्यक् तेजस्यपि तमस्यपि।

भाति भावेऽप्यभावेऽपि सा मे तनुरकर्बुरा॥ ३१॥

anuvṛttā tu yā samyak tejasyapi tamasyapi |

bhāti bhāve'pyabhāve'pi sā me tanurakarburā || 31 ||

 Conforming accurately both in light and darkness, manifests both in being and non-being, is my non variegated form

निवृत्तविषयेच्छस्य मद्भक्त्युल्लसितात्मनः।

आन्तरं यदनालम्बमहंत्वं तद्वपुर्मम॥ ३२॥

nivṛttavieṣayecchasya madbhaktyullasitātmanaḥ |

āntaraṁ yadanālambamahaṁtvaṁ tadvapurmama || 32 ||

The one who had given up desires of the objects, my bhaktas with joyful mind who is inward looking and with unsupported ahmtvam (given up 'I' ness) is my body

तदेवाभ्यस्यमानानां देहप्राणाद्यगोचरम्।

विवेकिनामहंरूपं मद्भावेनावतिष्ठते॥ ३३॥

tadevābhyasyamānānāṁ dehaprāṇādyagocaram |

vivekināmahaṁrūpaṁ madbhāvenāvatiṣṭhate || 33 ||

The self of the wise men( who use discrimination) who do that practice, despite the limitation of the body and prana, abides in my true form

ततस्तेजो यथैवार्कं व्यज्यते न तु जन्यते।

भावैश्चिद्रूपमप्येवं व्यक्तं नैव च जन्यते॥ ३४॥

tatastejo yathaivārkaṁ vyajyate na tu janyate |

bhāvaiścidrūpamapyevaṁ vyaktaṁ naiva ca janyate || 34 ||

Like glow of sun become manifest and not created, so too the pure consciousness(cit) manifests in various states and forms and is not created

भावैर्विना यथा भानुः समुदेति नभःस्थले।

वेद्यैर्विनैव मे रूपमेवं प्रद्योतते स्वयम्॥ ३५॥

bhāvairvinā yathā bhānuḥ samudeti nabhaḥsthale |

vedyairvinaiva me rūpamevaṁ pradyotate svayam || 35 ||

Like the sun rises in the sky without anything to shine on so do I manifest on my own without people who can realize me

अत्यन्ताच्छस्वभावत्वात् स्फटिकादिर्यथा मणिः।

उपरक्तो जपाद्यैस्तु स्वेन रूपेण नेक्ष्यते॥ ३६॥

atyantācchasvabhāvatvāt sphaṭikādiryathā maṇiḥ |

uparakto japādyaistu svena rūpeṇa nekṣyate || 36 ||

Being extremely transparent, as crystal and other precious stones get coloured red when kept with china rose (red hibiscus) and cannot be seen in their original form..

मत्संकल्पसमुद्रिक्तैश्चेत्यैः  स्वच्छाहमप्यथ।

पृथग्जनैर्न लक्ष्यास्मि नैवाहं नास्मि तावता॥ ३७॥

matsaṁkalpasamudriktaiścetyaiḥ  svacchāhamapyatha |

pṛthagjanairna lakṣyāsmi naivāhaṁ nāsmi tāvatā || 37 ||

In the same way, as I am also transparent, amongst the diverse perceivable objects created by my sankalpa , I cannot be perceived by people to that extent. No (it doesnot mean  I do ) not exist(seperately from the objects like the crystal etc)

कुण्डलादेर्यथा भिन्ना न लक्ष्या कनकस्थितिः।

न च शक्या विनिर्देष्टुं तथाप्यस्त्येव सा ध्रुवम्॥ ३८॥

kuṇḍalāderyathā bhinnā na lakṣyā kanakasthitiḥ |

na ca śakyā vinirdeṣṭuṁ tathāpyastyeva sā dhruvam || 38 ||

Like the existance of gold cannot be seperately pointed out however really exists in a ear ring made of it but perceived only as ear rings

एवं नित्या विशुद्धा च सुखदुःखाद्यभेदिता।

स्वसंवेदनसंवेद्या मम संविन्मयी स्थितिः॥ ३९॥

evaṁ nityā viśuddhā ca sukhaduḥkhādyabheditā |

svasaṁvedanasaṁvedyā mama saṁvinmayī sthitiḥ || 39 ||

In the same way, my existance which is consciousness, eternal, pure and unaffected by happiness or sorrow etc can be realized only by self knowledge

विज्ञातरि तथा ज्ञाने ज्ञेये जानातिनान्वयः।

योऽयं मदन्वयः सोऽयं प्रत्ययार्थाविशेषितः॥ ४०॥

vijñātari tathā jñāneai jñeye jānātinānvayaḥ |

yo'yaṁ madanvayaḥ so'yaṁ pratyayārthāviśeṣitaḥ || 40 ||

That relation between the knower , the knowable objects and the knowledge is my relationship to those is Pratyayartha (perception)

देशकालक्रियाकाराः प्रसिद्धा भेदहेतवः।

तान् भेदयति या संवित्तस्या भेदः कुतो भवेत्॥ ४१॥

deśakālakriyākārāḥ prasiddhā bhedahetavaḥ |

tān bhedayati yā saṁvittasyā bhedaḥ kuto bhavet || 41 ||

Space, time and action are well known differentiating factors(hetu). But what can differentiate the consciousness which determines the differentiattion?

चेत्यभेदो हि यः कालो भूतादित्रितयात्मकः।

संविन्महोदधौ सोऽपि विलीनस्तन्मयो भवेत्॥ ४२॥

cetyabhedo hi yaḥ kālo bhūtāditritayātmakaḥ |

saṁvinmahodadhau so'pi vilīnastanmayo bhavet || 42 ||

Even time which differentiates the perceived objects with its three parts past etc, gets absorbed  in the ocean of consciousness

यदा हि वर्तमानायां मयि भूतभविष्यती।

प्रतिक्षिप्ते तदा चेयं नैव स्याद्वर्तमानता॥ ४३॥

yadā hi vartamānāyāṁ mayi bhūtabhaviṣyatī |

pratikṣipte tadā ceyaṁ naiva syādvartamānatā || 43 ||

When the past and future merge in me, the eternal, then the present does not exist

आधारोऽहमशेषाणां नैवाधेयास्मि केनचित्।

देशोऽप्याधारतः क्लप्तस्ततो मे नैव विद्यते॥ ४४॥

ādhāro'hamaśeṣāṇāṁ naivādheyāsmi kenacit |

deśo'pyādhārataḥ klaptastato me naiva vidyate || 44 ||

I am the support  for all but nothing contains me. No place is known that acts as my support

काप्यवस्था न मे सास्ति यस्यां संविन्न वर्तते।

तेन मां चिद्घनामेकां सर्वाकारामुपासते॥ ४५॥

kāpyavasthā na me sāsti yasyāṁ saṁvinna vartate |

tena māṁ cidghanāmekāṁ sarvākārāmupāsate || 45 ||

There is no state wherein my consciousness does not exist. Due to this the siddhas worship me , the single, as the possessor of all states and all forms

कालो देशस्तथाकारः क्रिया कर्ता च कर्म च।

करणं संप्रदानं च भवेद्यच्च ततः फलम्॥ ४६॥

kālo deśastathākāraḥ kriyā kartā ca karma ca |

karaṇaṁ saṁpradānaṁ ca bhavedyacca tataḥ phalam || 46 ||

Time,space, action, agent,work, instrument, gifting, existance, fruits of labour

भोगो भोक्ता च तत्सर्वं विलीनं संविदात्मनि।

देवा दैत्यास्तथा नागा गन्धर्वा रक्षसां गणाः॥ ४७॥

bhogo bhoktā ca tatsarvaṁ vilīnaṁ saṁvidātmani |

devā daityāstathā nāgā gandharvā rakṣasāṁ gaṇāḥ || 47 ||

Enjoyment, enjoyer all these merge in the consciousness of the self. Devas, asuras, nagas, gandharvas, rakshasas

विद्याधराः पिशाचाश्च भूताश्चेति गणाष्टकम।

मनुजा बहुधात्मानो वर्णकर्मादिभेदिताः॥ ४८॥

vidyādharāḥ piśācāśca bhūtāśceti gaṇāṣṭakama |

manujā bahudhātmāno varṇakarmādibheditāḥ || 48 ||

Vidhyadaras, pisacas, butas and eight ganas, men diversely classify themselves by their caste, work etc

पशवोऽथ मृगाश्चैव पक्षिणश्च सरीसृपाः ।

स्थावराश्च तथैवान्ये कपूयचरणात्मकाः॥ ४९॥

paśavo'tha mṛgāścaiva pakṣiṇaśca sarīsṛpāḥ  |

sthāvarāśca tathaivānye kapūyacaraṇātmakāḥ || 49 ||

Tame and wild Animals,birds,serpents, plants and also other insects

स्वर्गस्था नरकस्थाश्च लोकाश्चैव चतुर्दश।

सरिद्द्वीपसमुद्राश्च विविधा ह्यण्डपद्धतिः॥ ५०॥

svargasthā narakasthāśca lokāścaiva caturdaśa |

sariddvīpasamudrāśca vividhā hyaṇḍapaddhatiḥ || 50 ||

The fourteen worlds existing in heaven and hell, river, island, oceans and various creations of the cosmic egg

उच्चावचानि तत्त्वानि विविधाः शब्दराशयः।

भोग्यं भोगोपकरणं भोगस्थानं च यत् स्मृतम्॥ ५१॥

uccāvacāni tattvāni vividhāḥ śabdarāśayaḥ |

bhogyaṁ bhogopakaraṇaṁ bhogasthānaṁ ca yat smṛtam || 51 ||

Great and small tatvas, various collection of sounds, all that is known as object of enjoyment, instrument of bhoga and place of bhoga

कोशाः षट् कोशजाश्चैव चेतनाचेतनात्मकाः।

शुद्धाशुद्धमयौ भावौ पुरुषार्थश्चतुर्विधः॥ ५२॥

kośāḥ ṣaṭ kośajāścaiva cetanācetanātmakāḥ |

śuddhāśuddhamayau bhāvau puruṣārthaścaturvidhaḥ || 52 ||

The Six khosas and that exists in the khosas, living and non living objects, pure and impure states, four type pursharthas

सर्वं प्रकृतिभिर्नद्धं कालेन कलितं तथा।

इत्येतत्सकलं वस्तु भावाभावस्वरूपकम्॥ ५३॥

sarvaṁ prakṛtibhirnaddhaṁ kālena kalitaṁ tathā |

ityetatsakalaṁ vastu bhāvābhāvasvarūpakam || 53 ||

All that is connected to prakriti and driven by time all the above entities and non entities

अमन्मयं मन्मयं च मयि लीनमवस्थितम्।

सर्वात्मना सदैवाहं स्वच्छस्वच्छन्दचिन्मयी॥ ५४॥

amanmayaṁ manmayaṁ ca mayi līnamavasthitam |

sarvātmanā sadaivāhaṁ svacchasvacchaīndacinmayī || 54 ||

Whether or not full of me merge in me. I am always fully the pure and independent consciousness

लक्ष्या सुखमयी शान्ता भावे भावे विपश्चिता।

एवं व्यवस्थिताया मे तिरोभावाभिधानया॥ ५५॥

lakṣyā sukhamayī śāntā bhāve bhāve vipaścitā |

evaṁ vyavasthitāyā me tirobhāvābhidhānayā || 55 ||

I am the goal full of bliss and tranquility and existing in every state. This being my nature due to tirobhava named

बद्धा शक्त्या तु चिच्छक्तिः स्वतो मां नैव विन्दति।

यदा निर्विद्यते सासौ मदनुग्रहबिन्दुना॥ ५६॥

baddhā śaktyā tu cicchaktiḥ svato māṁ naiva vindati |

yadā nirvidyate sāsau madanugrahabindunā || 56 ||

sakthi which binds, the cicsakthi does not find me. However after getting a drop of my anugraham

उपायैर्मां तदाराध्य जीवश्चिच्छक्तिसंज्ञकः।

संक्षिण्वन् निखिलान्क्लेशान्विधून्वन्वासनारजः॥ ५७॥

upāyairmāṁ tadārādhya jīvaścicchaktisaṁjñakaḥ |

saṁkṣiṇvan nikhilānkleśānvidhūnvanvāsanārajaḥ || 57 ||

by various means and by worshipping me, the jiva, known as citshakti gets its klesa removed and get its vasana dusts blown away

संप्राप्य ज्ञानसद्भावं योगक्षपितबन्धनः।

मामेव परमानन्दमयीं लक्ष्मीं स विन्दति॥ ५८॥

saṁprāpya jñānasadbhāvaṁ yogakṣapitabandhanaḥ |

māmeva paramānandamayīṁ lakṣmīṁ sa vindati || 58 ||

It attains the pure state of jnana having destroyed bondages through yoga and realizes me, as the Supreme Blissful Laksmi

इति श्रीपाञ्चरात्रसारे लक्ष्मीतन्त्रे लक्ष्मीस्वरूपप्रकाशो नाम चतुर्दशोऽध्यायः॥

iti śrīpāñcarātrasāre lakṣmītantre lakṣmīsvarūpaprakāśo nāma caturdaśo'dhyāyaḥ ||

Thus ends the Fourteenth Chapter named Lakshmi Svarupa Prakasa in Lakshmi Tantram of Pancharatra Saram