07. Pramatrukarana Prakasam

सप्तमोऽध्यायः

प्रमातृकरणप्रकाशः

saptamo'dhyāyaḥ

pramātṛkaraṇaprakāśaḥ

Seventh Chapter

श्रीः-

व्याचक्षेऽहं ततः शक्र क्रमशस्तत्त्वपद्धतिम्।
शुद्धाशुद्धविमिश्रेयं तत्त्वपद्धतिरुच्यते॥ १॥

śrīḥ-

vyācakṣe'haṁ tataḥ śakra kramaśastattvapaddhatim |

śuddhāśuddhavimiśreyaṁ tattvapaddhatirucyate || 1 ||

Mahalakshmi:-

O Chakra, I will now tell the creation of the tatvas and their states. Know that the the creation of tatvas is a mix of both Suddha and asuddha path

निरम्भोदाम्बराभासो निष्पन्दोदधिसंनिभः।

स्वच्छस्वच्छन्दचैतन्यसदानन्दमहोदधिः॥ २॥

nirambhodāmbarābhāso niṣpandodadhisaṁnibhaḥ |

svacchasvacchandacaitanyasadānandamahodadhiḥ || 2 ||

He is like cloudless sky, sea without boundaries, pure, independent, full of jnana, and is always  in  the ocean of bliss

आकारदेशकालादिपरिच्छेदविवर्जितः।।

भगवानिति विज्ञेयः परमात्मा सनातनः॥ ३॥

ākāradeśakālādiparicchedavivarjitaḥ| |

bhagavāniti vijñeyaḥ paramātmā sanātanaḥ || 3 ||

He is not limited / bounded by matter, place,time etc and is free of them. Know that the Bhagavan is  Paramatma , ancient and eternal

तस्याहंता परा तादृग्भगवत्ता सनातनी।

नारायणी परा सूक्ष्मा निर्विकल्पा निरञ्जना॥४॥

tasyāhaṁtā parā tādṛgbhagavattā sanātanī |

nārāyaṇī parā sūkṣmā nirvikalpā nirañjanā ||4||

Narayani is his thought of "I". She is glorious,eternal, very subtle(sukshma), without blemishes and  pure

ज्ञानशक्तिबलैश्वर्यवीर्यतेजोमहोदधिः।

धण्णां युगपदुन्मेषो गुणानां प्रथमो हि यः॥ ५॥

jñānaśaktibalaiśvaryavīryatejomahodadhiḥ |

dhaṇṇāṁ yugapadunmeṣo guṇānāṁ prathamo hi yaḥ || 5||

The six gunas, Jnana, sakthi, balam, aiswaryam, viryam and tejas (which are as big as oceans) together enter the first Unmesha(at the time of opening eyes after sleep) gunam

भवद्भावात्मकत्वेन द्विधा स व्यपदिश्यते।

भवंस्तु वासुदेवोऽत्र भावोऽस्मिन् वासुदेवता॥ ६॥

bhavadbhāvātmakatvena dvidhā sa vyapadiśyate |

bhavaṁstu vāsudevo'tra bhāvo'smin vāsudevatā|| 6 ||

and exists dually as Bhavat(existance) and Bhavatmakam (State of existance). Bhavat state is Vasudeva and the Bhava state is Vasudevata

शान्तिर्नाम्ना समाख्याता साहं देवी सनातनी।

संकर्षणादयो व्यूहाः साहंताः प्राङ् निरूपिताः॥ ७॥

śāntirnāmnā samākhyātā sāhaṁ devī sanātanī |

saṁkarṣaṇādayo vyūhāḥ sāhaṁtāḥ prāṅ nirūpitāḥ || 7 ||

That Vasudevata is the eternal me and known as Shanthi. I have earlier told you about the other vyuhas starting with Samkarshana and their Ahantha.

त्रयश्च चातुरात्म्यं तच्चत्वारोऽमी सुरेश्वर।

एतावद्भगवद्वाच्यं निस्तत्त्वं तत्त्वमुत्तमम्॥ ८॥

trayaśca cāturātmyaṁ taccatvāro'mī sureśvara |

etāvadbhagavadvācyaṁ nistattvaṁ tattvamuttamam || 8 ||

Oh Sureswara, the three vyuhas- Samkarshana, Prathymna and aniruddha and their combine Vasudeva - these four vyuhas are called and denoted as Bhagavan and this is the greatest pure tatvam which is not comprehended by other tathvas

नभस्तु परमं व्योम परमाकाशशब्दितम्।

यत्र देवो मया सार्धं विभज्यात्मानमात्मना॥९॥

nabhastu paramaṁ vyoma paramākāśaśabditam |

yatra devo mayā sārdhaṁ vibhajyātmānamātmanā||9||

The sky is called "Paramam Vyoma" as well as "Parama Aakasam". There Sri Maha Vishnu, with distinguishable self exists with me

क्रीडते रमया विष्णुः परमात्मा सनातनः।

षाड्गुण्यस्य समुन्मेषः स देशः परमाम्बरम्॥ १०॥

krīḍate ramayā viṣṇuḥ paramātmā sanātanaḥ |

ṣāḍguṇyasya samunmeṣaḥ sa deśaḥ paramāmbaram|| 10 ||

Mahavishnu, paramatma, eternal, with awakened six gunas in their full splendour, was playing with me called as Rama. This place is called "Parama ambaram" or Parama Padam

पुरुषो भोक्तृकूटस्थः सर्वज्ञः सर्वतोमुखः।

अंशतः प्रसरन्त्यस्मात्सर्वे जीवाः सनातनाः॥ ११॥

puruṣo bhoktṛkūṭasthaḥ sarvajñaḥ sarvatomukhaḥ |

aṁśataḥ prasarantyasmātsarve jīvāḥ sanātanāḥ || 11 ||

He is the purusha, Enjoyer, supreme soul, who knew all, the soul of all, eternal. All the jeevas exist as his amsa

प्रलये त्वपियन्त्येनं कर्मात्मानो नरं परम्।

इयं मातृदशा सा मे या ते पूर्वं मयोदिता॥ १२॥

pralaye tvapiyantyenaṁ karmātmāno naraṁ param |

iyaṁ mātṛdaśā sā me yā te pūrvaṁ mayoditā|| 12 ||

At the time of pralayam, all jivas that are bound by their karmas, merge with Sriman Narayana. This is called Matrudasa that was explained by me earlier (Ref previous chapter)

महालक्ष्मीः समाख्याता शक्तितत्त्वं मनीषिभिः।

नियातिस्तु महाविद्या कालः काली प्रकीर्तिता॥ १३॥

mahālakṣmīḥ samākhyātā śaktitattvaṁ manīṣibhiḥ |

niyātistu mahāvidyā kālaḥ kālī prakīrtitā || 13 ||

Intelligent people called my sakthi tathvam as Maha Lakshmi. Niyati(fate) is known as Maha Vidya and Kala(time) is known as kali

सत्त्वं रजस्तमश्चेति गुणत्रयमुदाहृतम्।

सुखरूपं स्मृतं सत्त्वं स्वच्छं ज्ञानकरं लघु॥१४॥

sattvaṁ rajastamaśceti guṇatrayamudāhṛtam |

sukharūpaṁ smṛtaṁ sattvaṁ svacchaṁ jñānakaraṁ laghu||14||

The three gunas - Sathva, Raja, Tama has been explained earlier. The form of sathvam is pleasant, pure , full of jnana and humble (lagu)

दुःखरूपं रजो ज्ञेयं चलं रक्तं प्रवर्तकम्।

मोहरूपं तमो ज्ञेयं गुरु कृष्णं नियामकम्॥१५।

duḥkharūpaṁ rajo jñeyaṁ calaṁ raktaṁ pravartakam |

moharūpaṁ tamo jñeyaṁ guru kṛṣṇaṁ niyāmakam||15|

Rajo has an unpleasant form, unsteady and excites blood. Delusion is form of Tamas, heavy, black and limiting

माया चैव प्रसूतिश्च प्रकृतिश्चेति वासव।

पुरस्ताद्व्याकृतं तुभ्यं तदेतत्प्रकृतित्रिकम्॥ १६॥

māyā caiva prasūtiśca prakṛtiśceti vāsava |

purastādvyākṛtaṁ tubhyaṁ tadetatprakṛtitrikam || 16 ||

O Vasava, about Maya, Prasuti and prakriti earlier i have told you which is the three fold prakriti (ref previous chapter)

भूतानि दशसंख्यानि तथा खानि त्रयोदश।

त्रयोविंशतिरप्येते सुस्पष्टं व्याकृता पुरा॥ १७॥

bhūtāni daśasaṁkhyāni tathā khāni trayodaśa |

trayoviṁśatirapyete suspaṣṭaṁ vyākṛtā purā || 17 ||

Bhuutaani is ten in number. The indriyas called as kani are thirteen in number. About these twent three tatvas i had already clearly told you.(Ref Chapter 5)

तदयं मम संकोचः प्रमाता शुद्धचिन्मयः।

स्वान्तःस्फुरिततत्त्वौघः स्थितो दर्पणवत्सदा॥१८॥

tadayaṁ mama saṁkocaḥ pramātā śuddhacinmayaḥ |

svāntaḥsphuritatattvaughaḥ sthito darpaṇavatsadā ||18||

The pramata(soul) is a reduced part of me, pure and jnanamaya and like mirror(holding mountain in it) holds the abundence of tatvam exists in it.

चातुरूप्यं तु यत्तस्य तदिहैकमनाः शृणु।

आद्यं शून्यमयो माता मूर्छादौ परिकीर्तितः॥१९॥

cāturūpyaṁ tu yattasya tadihaikamanāḥ śṛṇu |

ādyaṁ śūnyamayo mātā mūrchādau parikīrtitaḥ ||19||

Hear with a single mind about the four forms of mine. First is the soonya(tureeyam / samadhi) state where the jiva is in a faint like state.(Relating to no one)

ततः प्राणमयो माता सुषुप्तौ परिकीर्तितः।

प्राणा एव प्रतायन्ते सुषुप्तौ पुरुषस्य तु॥ २०॥

tataḥ prāṇamayo mātā suṣuptau parikīrtitaḥ |

prāṇā eva pratāyante suṣuptau puruṣasya tu || 20 ||

The second state where he is in pranamaya state is caled Shushupti (Deep sleep). In Shuspti state only the prana of the jivas is evident

मूर्छार्विषोपघातादौ प्राणोऽपि विनिवर्तते।

केवलं स्वात्मसत्तैव ततः शून्यस्तदा पुमान्॥२१॥

mūrchārviṣopaghātādau prāṇo'pi vinivartate |

kevalaṁ svātmasattaiva tataḥ śūnyastadā pumān ||21||

During the faint , poisonous fever like states the prana is not regular. Only the atma is evident in this state and is called the soonya state

तृतीयोऽष्टपुरीमात्रः स्वप्ने माता प्रकीर्तितः।

प्राणा भूतानि कर्माणि करणानि त्रयो गुणाः॥ २२॥

tṛtīyo'ṣṭapurīmātraḥ svapne mātā prakīrtitaḥ |

prāṇā bhūtāni karmāṇi karaṇāni trayo guṇāḥ || 22||

The third is svapna(Dream state) in this jiva is considered to be the one having eight towns(AshtaPuri). Prana bhuta ,karma karanas(karmendriyams), three gunas..--

प्राग्वासना अविद्या च लिङ्गं पुर्यष्टकं स्मृतम।

स्वप्नेऽन्तःकरणेनैव स्वैरं हि परिवर्तते॥ २३॥

prāgvāsanā avidyā ca liṅgaṁ puryaṣṭakaṁ smṛtama |

svapne'ntaḥkaraṇenaiva svairaṁ hi parivartate || 23 ||

Vasanas(knowledge) of previous Karmas, avidya (ignorance) and lingam(sooksma sareeram) are known as the eight cities. In dreams using anthakaranams(intellect, mind and ahankara) he acts

चेष्टमानः स्वदेहेन देही जाग्रद्दशां गतः।

चातूरूप्यमिदं पुंसस्त्रैरूप्यमपि मे शृणु॥ २४॥

ceṣṭamānaḥ svadehena dehī jāgraddaśāṁ gataḥ |

cātūrūpyamidaṁ puṁsastrairūpyamapi me śṛṇu || 24 ||

When the jiva reaches the Jagrat(wakeful) state he starts moving / acting using his own body. These are the four states / forms of jiva (Samadhi / Soonya, Shushupti, Svapna and Jagrath). Now hear about three types

ज्ञानक्रियास्वरूपाणां संकोचस्त्रिविधस्तु यः।

तस्य तद्धि त्रिरूपत्वं तस्य व्याख्यामिमां शृणु॥ २५॥

jñānakriyāsvarūpāṇāṁ saṁkocastrividhastu yaḥ |

tasya taddhi trirūpatvaṁ tasya vyākhyāmimāṁ śṛṇu || 25 ||

There is a three type of reduction viz., knowledge(jnana), work (kriya) and form(svaroopa).Now hear about these three types of reductions

मायया ज्ञानसंकोच आनैश्वर्यात्क्रियाव्ययः।

अशक्तेरणुता रूपे त्रिधैव व्यपदिश्यते॥ २६॥

māyayā jñānasaṁkoca ānaiśvaryātkriyāvyayaḥ |

aśakteraṇutā rūpe tridhaiva vyapadiśyate || 26 ||

Due to maya (ignorance etc) there is reduction in jnana. Due to absence of aiswaryam, there is reduction in capacity to work and due to powerlessness it has a minute form. Like this the jiva has three properties

अणुः किंचित्करश्चैव किंचिज्ज्ञश्चायमित्युत।

द्वैरूप्यमैकरूप्यं च पूर्वमेव निरूपितम्॥ २७॥

aṇuḥ kiṁcitkaraścaiva kiṁcijjñaścāyamityuta |

dvairūpyamaikarūpyaṁ ca pūrvameva nirūpitam || 27 ||

Minute form, less capacity to work, less jnana are those three properties of jiva. I had earlier told about the way in which the jiva exists with single form and dual form

एवं मातृदशा मेऽद्य सविशेषा प्रकीर्तिता।

आन्तःकरणिकीं चैव दशां शक्राद्य मे शृणु॥ २८॥

evaṁ mātṛdaśā me'dya saviśeṣā prakīrtiītā |

āntaḥkaraṇikīṁ caieva daśāṁ śakrādya me śṛṇu || 28 ||

Like this i told you about the various properties in matrudasa (jivas). O chakra, now hear from me about the state and properties of aantakaranams

स्वच्छन्दा संविदेवाहं स्वतश्चेतनतां गता।

हित्वा चेतनतां तां चाप्यवरूढा ततः क्रमात्॥ २९॥

svacchandā saṁvidevāhaṁ svataścetanatāṁ gatā |

hitvā cetanatāṁ tāṁ cāpyavarūḍhā tataḥ kramāt || 29 ||

I am on my  Independent determination(Sankalpa) disregard my greater self and  stand as chetanas. On this basis, I enter various chetanas...

चैत्यसंकोचनी चित्तमन्तःकरणमीरितम्।

मनोबुद्धिरहंकार इत्येतत् त्रितयं च तत्॥ ३०॥

caityasaṁkocanī cittamantaḥkaraṇamīritam |

manobuddhirahaṁkāra ityetat tritayaṁ ca tat || 30 ||

Antakarnam is the reason of the reductions in the chetanas. The mind, buddhi & ahankara are the three antakarnams

विकल्पोऽध्यवसायश्चाप्यभिमानश्च वृत्तयः।

मनो विकल्पयत्यर्थमहंकारोऽभिमन्यते॥ ३१॥

vikalpo'dhyavasāyaścāpyabhimānaśca vṛuttayaḥ |

mano vikalpayatyarthamahaṁkāro'bhimanyate || 31 ||

And they create(enhance) vikalpa, adhavasya and abhimanam. The mind differentiates matter /  meaning and ahankara thinks of self

अध्यवस्यति बुद्धिश्च चेतनाधिष्ठिता सदा।

बुद्धिरध्यात्ममित्युक्ता निर्णयोऽप्यधिभूतकम्॥ ३२॥

adhyavasyati buddhiśca cetanādhiṣṭhitā sadā |

buddhiradhyātmamityuktā nirṇayo'pyadhibhūtakam || 32 ||

Buddhi appears to be acting as per adhyavasyam, but in reality it is the chetana(jiva)'s decision. Buddhi is related to atma and the resolution(adhyavasyam) is related to adhiboothas(nature)

बुद्धिदर्पणसंलीनः क्षेत्रज्ञश्चाधिदैवतम्।

अहंकृतिस्तथाध्यात्ममभिमानोऽधिभूतकम्॥३३॥

buddhidarpaṇasaṁlīnaḥ kṣetrajñaścādhidaivatam |

ahaṁkṛtistathādhyātmamabhimāno'dhibhūtakam ||33||

Kshetrakjna(atma) is the the athi devata of buddi, the mirror where all exists(like mountain in the mirror). The thought in mind that "I am the doer" is the abhimanam(the thought of mine  which is ahankara) related to nature

अधिदैवमथो रुद्रो मनोऽध्यात्मं प्रकीर्तितम्।

विकल्पोऽप्यधिभूतस्तु चन्द्रमा अधिदैवतम्॥३४॥

adhidaivamatho rudro mano'dhyātmaṁ prakīrtitam |

vikalpo'pyadhibhūtastu candramā adhidaivatam ||34||

To Ahamkara Rudra is the adi devata. For the Mind , vikalpam is its nature and Chandra is its adi devata

प्राणसंरम्भसंकल्पा गुणा एषां क्रियाविधौ।

प्राणः प्रयत्न इत्युक्तः संरम्भो गर्व उच्यते॥३५॥

prāṇasaṁrambhasaṁkalpā guṇā eṣāṁ kriyāvidhau |

prāṇaḥ prayatna ityuktaḥ saṁrambho garva ucyate ||35||

At the time of action these three have Prana, samrambha and Samkalpa gunas respectively. Prana is called Prayathna(effort) and samrambham is called Garva (pride)

फलस्वाम्यस्वरूपश्च गर्वः संरम्भ उच्यते।

औदासीन्यच्युतिः प्रोक्तः संकल्पो मानसो बुधैः॥ ३६॥

phalasvāmyasvarūpaśca garvaḥ saṁrambha ucyate |

audāsīnyacyutiḥ proktaḥ saṁkalpo mānaso budhaiḥ || 36||

The thought that I am the lord of the results (or the results are due to my action and belongs to me) is known as Garvam and also Samrambham. Ignoring the impure is called Sankalpa which is the guna of the Mind , so say learned scholars

व्याख्यातेयं द्वितीया मे ह्यान्तःकरणिकी दशा।

प्रच्यवन्ती ततो रूपादान्तःकरणिकादहम्॥ ३७॥

vyākhyāteyaṁ dvitīyā me hyāntaḥkaraṇikī daśā |

pracyavantī tato rūpādāntaḥkaraṇikādaham || 37 ||

Thus I have explained by second state of antakaranams. I will now take the next state after anthakaranam

स्त्यानतां क्रमशः प्राप्ता बहिष्करणसंज्ञिता।

करणानि तु बाह्यानि व्याख्यातानि मया पुरा॥ ३८॥

styānatāṁ kramaśaḥ prāptā bahiṣkaraṇasaṁjñitā |

karaṇāni tu bāhyāni vyākhyātāni mayā purā || 38 ||

In order attain the Gross state with external indriyas. About the external indriyas i had already explained

ज्ञानेन्द्रियप्रवृत्तौ तु मनआदि प्रवर्तते।

चक्षुरालोकयत्यर्थं विकल्पयति तन्मनः॥ ३९॥

jñānendriyapravṛttau tu manaādi pravartate |

cakṣurālokayatyarthaṁ vikalpayati tanmanaḥ || 39 ||

The mind works through various jnanendriyas. For all the indriyas, the mind is the base. While eyes picture, its meaning is reflected upon by the mind

आलोकनविकल्पस्थमहंकारोऽभिमन्यते।

अध्यवस्य ततो बुद्धीः क्षेत्रज्ञाय प्रयच्छति॥४०॥

ālokanavikalpasthamahaṁkāro'bhimanyate |

adhyavasya tato buddhīḥ kṣetrajñāya prayacchati ||40||

Having reflected and differentiated and understood, ahamkara, adhyavasyam and buddhi delivers it  to the atma(kshetrajna)

कर्मेन्द्रियप्रवृत्तौ तु विपर्यस्तः क्रमः स्मृतः।

संकल्पादेः पराचीना वचनादिक्रिया यतः॥ ४१॥

karmendriyapravṛttau tu viparyastaḥ kramaḥ smṛtaḥ |

saṁkalpādeḥ parācīnā vacanādikriyā yataḥ || 41 ||

In case of Karmendriyams the known order is reversed. Only after sankalpa(decision), actions like   speech and others takes place.

अध्यात्मादिविशेषोऽत्र सर्वः पूर्वमुदीरितः।

तृतीयेयं विधाख्याता बहिष्करणवर्तिनी॥ ४२॥

adhyātmādiviśeṣo'tra sarvaḥ pūrvamudīritaḥ |

tṛtīyeyaṁ vidhākhyātā bahiṣkaraṇavartiīnī || 42 ||

I had already told about adyatmam and adhivishesam etc. My third state is thus external(karma) indriyas

चतुर्थीं त्वमिमां कोटिं मेयरूपां तु मे शृणु।

मेयं तु द्विविधं तावद्बहिरन्तर्व्यवस्थया॥ ४३॥

caturthīṁ tvamimāṁ koṭiṁ meyarūpāṁ tu me śṛṇu |

meyaṁ tu dvividhaṁ tāvadbahirantarvyavasthayā || 43 ||

You hear also about the following fourth state of me. I exist as two states namely those which are inside and those which are outside

वाह्यं तु नीलपीतादि सुखदुःखाद्यथान्तरम।

आभिश्चतसृभिश्चाहं विधाभिः स्त्यानतां गता॥ ४४॥

v(b?)āhyaṁ tu nīlapītādi sukhaduḥkhādyathāntarama |

ābhiścatasṛbhiścāhaṁ vidhābhiḥ styānatāṁ gatā || 44 ||

Outside objects like blue, yellow etc and inside objects are pleasant, unpleasant etc. In all these four states I exist in my gross(sthoola) form

स्वचित्तोत्थविकल्पार्थैः प्रत्यक्षाप्यस्मि विस्मृता।

सदाचार्योपदेशेन सत्तर्कमनुरुन्धता॥ ४५॥

svacittotthavikalpārthaiḥ pratyakṣāpyasmi vismṛtā |

sadācāryopadeśena sattarkamanurundhatā || 45 ||

Due to vikalpa few with pure mind of jnana , might see my real form wondering (without understanding) . With the guidance of acharya, by doing good deeds

निरूप्ये निपुणैर्यत्र मेयेऽप्यस्मि तदा स्फुटम्।

विलाप्य सकलं भावं चेत्यरूपमिमं तथा॥ ४६॥

nirūpye nipuṇairyatra meye'pyasmi tadā sphuṭam |

vilāpya sakalaṁ bhāvaṁ cetyarūpamimaṁ tathā || 46 ||

Then the skilled professionals understand that my true form pervades all

स्वच्छन्दा पूर्णचिद्रूपा प्रकाशेऽहं तदा स्वयम्।

स्वच्छा स्वच्छतरा साहं ततः करणसंज्ञिता॥ ४७॥

svacchandā pūrṇacidrūpā prakāśe'haṁ tadā svayam |

svacchā svacchatarā sāhaṁ tataḥ karaṇasaṁjñitā || 47||

I , the pure, purer than all, bright, independant, the sampoorna form and bright , exhibit my self and called Karana.

ततो मातर्यतिस्वच्छा स्फुरामि स्वच्छचिन्मयी।

आरोहमवरोहं च भावयन्मामकावुभौ।
मच्चित्तो मद्गतप्राणो मद्भावायोपपद्यते॥ ४८॥

tato mātaryatisvacchā sphurāmi svacchacinmayī |

ārohamavarohaṁ ca bhāvayanmāmakāvubhau |
maccitto madgataprāṇo madbhāvāyopapadyate || 48 ||

Becoming purer, I, exists as the pure consciousness in them.After understanding my ascending and descending states, the one whose mind is fixed on me and whose prana(life) is dedicated to the path leading to me, attains my status

इति श्रीपाञ्चरात्रसारे लक्ष्मीतन्त्रे प्रमातृकरणप्रकाशो नाम सप्तमोऽध्यायः

iti śrīpāñcarātrasāre lakṣmītantre pramātṛkaraṇaprakāśo nāma saptamo'dhyāyaḥ

Thus ends the Seventh chapter named PramatR(true Knower) Karana exposition in Laksmi Tantram of Pancharatra Saram