13. Jiva Svarupa Prakasam

त्रयोदशोऽध्यायः

जीवस्वरूपप्रकाशः

trayodaśo'dhyāyaḥ

jīvasvarūpaprakāśaḥ

Chapter 13

श्रीः-

अनुग्रहात्मिका शक्र शक्तिर्मे पञ्चमी स्मृता।
तामिमां तत्त्वतो वत्स वदामि तव सांप्रतम्॥ १॥

śrīḥ-

anugrahātmikā śakra śaktirme pañcamī smṛtā |
tāmimāṁ tattvato vatsa vadāmi tava sāṁpratam || 1 ||

Mahalakshmi: O Vatsa Sakra, Anugraham is known as my Fifth Sakti. I will now tell you about her tatvam

अविद्यया समाविद्धा अस्मितादिवशीकृताः।

मच्छक्त्यैव तिरोभूतास्तिरोधानाभिधानया॥ २॥

avidyayā samāviddhā asmitādivaśīkṛtāḥ |

macchaktyaiva tirobhūtāstirodhānābhidhānayā || 2 ||

Shaken by avidya(ignorance), in the grips of asmita, disappearing by my sakthi which manifests as tirodhana

उच्चान्नीचे पतन्तस्ते नीचादुत्पतयालवः।

निबद्धास्त्रिविधैर्बन्धैः स्थानत्रयविवर्तिनः॥ ३॥

uccānnīce patantaste nīcādutpatayālavaḥ |

nibaddhāstrividhairbandhaiḥ sthānatrayavivartinaḥ || 3 ||

Fall from the higher to lower planes and also go up from the lower to higher planes. Bound by three kinds of bondage revolve around three states

संसाराङ्गारमथ्यस्थाः पच्यमानाः स्वकर्मणा।

सुखाभिमानिनो दुःखे नित्यमज्ञानधर्षिताः॥ ४॥

saṁsārāṅgāramathyasthāḥ pacyamānāḥ svakarmaṇā |

sukhābhimānino duḥkhe nityamajñānadharṣitāḥ || 4||

In the middle of coal called samsara, they get cooked by their own deeds. Looking for happiness they are ever overpowered by ignorance(ajnana) and get misery

ता योनीरनुधावन्तश्चराचरविभेदिनीः।

अपूर्वापूर्वभूताभिश्चित्रिताभिः स्वहेतुभिः॥ ५॥

tā yonīranudhāvantaścarācaravibhedinīḥ |

apūrvāpūrvabhūtābhiścitritābhiḥ svahetubhiḥ || 5 ||

As different movable, immovable  common and uncommon beings, on their own account they run after different births

देहेन्द्रियमनोबुद्धिवेदनाभिरहर्निशम्।

जननानि प्रबध्नन्तो मरणानि तथा तथा॥ ६॥

dehendriyamanobuddhivedanābhiraharniśam |

jananāni prabadhnanto maraṇāni tathā tathā || 6 ||

bound and Subjected to agony of body, senses, mind and intellect through never ending series of births and deaths

क्लिश्यमाना इति क्लेशैस्तैस्तैर्योगवियोगजैः।

उद्यत्कारुण्यसंताननिर्वापिततदागसा॥ ७॥

kliśyamānā iti kleśaistaistairyogaviyogajaiḥ |

udyatkāruṇyasaṁtānanirvāpitatadāgasā || 7 ||

klesas affecting together or seperately known to be distressed. They create the raising of karunyam (Compassion) and the unquenched desire to offer (the sufferers compassion)

मया जीवाः समीक्ष्यन्ते श्रिया दुःखविवर्जिताः।

सोऽनुग्रह इति प्रोक्तः शक्तिपातापराह्वयः॥ ८॥

mayā jīvāḥ samīkṣyante śriyā duḥkhavivarjitāḥ |

so'nugraha iti proktaḥ śaktipātāparāhvayaḥ || 8 ||

The jivas are seen by me and I, Shri ensure that their sufferings leave them. This is called my sakthi called Anugraha. Some other call this as the Path of Sakthi

कर्मसाम्यं भजन्त्येते प्रेक्ष्यमाणा मया तदा।

अपश्चिमा तनुः सा स्याज्जीवानां प्रेक्षिता मया॥ ९॥

karmasāmyaṁ bhajantyete prekṣyamāṇā mayā tadā |

apaścimā tanuḥ sā syājjīvānāṁ prekṣitā mayā || 9 ||

Having received my anugraham, all the jiva's karmas abate and they get the apaschima (last / final) form

अहमेव हि जानामि शक्तिपातक्षणं च तम्।

नासौ पुरुषकारेण न चाप्यन्येन हेतुना॥ १०॥

ahameva hi jānāmi śaktipātakṣaṇaṁ ca tam |

nāsau puruṣakāreṇa na cāpyanyena hetunā || 10 ||

Only I know the exact moment of the Path / descent of Sakti (is going to happen). Not my anyone's effort or by any other means it can be brought about

केवलं स्वेच्छयैवाहं प्रेक्षे कंचित् कदाप्यहम्।

ततः प्रभृति स स्वच्छस्वच्छान्तःकरणः पुमान्॥ ११॥

kevalaṁ svecchayaivāhaṁ prekṣe kaṁcit kadāpyaham |

tataḥ prabhṛti sa svacchasvacchāntaḥkaraṇaḥ pumān || 11 ||

I am on my own free will look upon someone with favour. That individual becomes pure immediately and his anthakaranams are purified

कर्मसाम्यं समासाद्य शुक्लकर्मव्यपाश्रयः।

वेदान्तज्ञानसंपन्नः सांख्ययोगपरायणः॥ १२॥

karmasāmyaṁ samāsādya śuklakarmavyapāśrayaḥ |

vedāntajñānasaṁpannaḥ sāṁkhyayogaparāyaṇaḥ || 12 ||

Having his karma abated, he does only good deeds and gets vedanta jnana and follows samkya yoga

सम्यक्सात्त्वतविज्ञानाद्विष्णौ सद्भक्तिमुद्वहन्।

कालेन महता योगी निर्धूतक्लेशसंचयः॥ १३॥

samyaksāttvatavijñānādviṣṇau sadbhaktimudvahan |

kālena mahatā yogī nirdhūtakleśasaṁcayaḥ || 13 ||

with accurate knowledge of sattvata, gets filled with the pure devotion to Sri Vishnu. With time, the yogi, bereft of collection of klesas..

विधूय विविधं बन्धं द्योतमानस्ततस्ततः।

प्राप्नोति परमं ब्रह्म लक्ष्मीनारायणात्मकम्॥ १४॥

vidhūya viviedhaṁ bandhaṁ dyotamānastatastataḥ |

prāpnoti paramaṁ brahma lakṣmīnārāyaṇātmakam || 14 ||

Freeing himself from different bondages, shining brightly attains the ultimate brahman viz., Lakshmi and Narayana

एषा तु पञ्चमी शक्तिर्मदीयानुग्रहात्मिका।

स्वाच्छन्द्यमेव मे हेतुस्तिरोभावादिकर्मणि॥ १५॥

eṣā tu pañcamī śaktirmadīyānugrahātmikā |

svācchandyameva me hetustirobhāvādikarmaṇi || 15 ||

The above is my fifth sakti known as Anugraha. It is only my pure free will which is the reason for the functions like tirobhava and others

इत्थं शक्र विजानीहि नानुयोज्यमतः परम्।

शक्रः
नमः सरोरुहावासे नमो नारायणाश्रये॥ १६॥

itthaṁ śakra vijānīhi nānuyojyamataḥ param |

śakraḥ
namaḥ saroruhāvāse namo nārāyaṇāśraye || 16 ||

O sakra, know all these above there is nothing to add further about them (the five sakthis).

Sakra:- I bow to thee, lotus living and attached to Narayana

नमो नित्यानवद्यायै कल्याणगुणसिन्धवे।

त्वद्वागमृतसंदोहक्षालितं मे महत्तमः॥ १७॥

namo nityānavadyāyai kalyāṇaguṇasindhave |

tvadvāgamṛtasaṁdohakṣālitaṁ me mahattamaḥ || 17 ||

I bow to thee eternal and faultless and is a ocean of  Kalyana Gunas. Due to your amritha (nectar) like words my great ignorance(tama)

भूयोऽहं श्रोतुमिच्छामि चिच्छक्ते रूपमुत्तमम्।

श्रीः-
एको नारायणो देवः परमात्मा सनातनः॥ १८॥

bhūyo'haṁ śrotumicchāmi cicchakte rūpamuttamam |

śrīḥ-
eko nārāyaṇo devaḥ paramātmā sanātanaḥ || 18 ||

has been removed. I want to hear about the supreme form of citsakthi.

Mahalaksmi: Sriman Narayana is the only god who is the supreme soul and eternal

सदा ज्ञानबलैश्वर्यवीर्यशक्त्योजसां निधिः॥

अनादिरपरिच्छेद्यो देशकालस्वरूपतः॥ १९॥

sadā jñānabalaiśvaryavīryaśaktyojasāṁ nidhiḥ ||

anādiraparicchedyo deśakālasvarūpataḥ || 19 ||

He is the treasure always containing Jnana, Bala, Aiswarya, Sakthi and tejas. He is beginning less and is not limited by space, time or form

तस्याहं परमा देवी षाड्गुण्यमहिमोज्ज्वला।

सर्वकार्यकरी शक्तिरहंता नाम शाश्वती॥ २०॥

tasyāhaṁ paramā devī ṣāḍguṇyamahimojjvalā |

sarvakāryakarī śaktirahaṁtā nāma śāśvatī || 20 ||

I am his supreme devi, shining with all the six kalyana gunas, I am the doer of all his actions and his sakthi and I am eternal named Ahantha (his thought of "I")

संविदेका स्वरूपं मे स्वच्छस्वच्छन्दनिर्भरा।

सिद्धयो विश्वजीवानामायतन्तेऽखिला मयि॥ २१॥

saṁvidekā svarūpaṁ me svacchasvacchandanirbharā |

siddhayo viśvajīvānāmāyatante'khilā mayi || 21 ||

My conscious single form is pure, independent and without measure.All those jivas of the worlds when attaining true knowledge, reach my world

आत्मभित्तौ जगत्सर्वं स्वेच्छयोन्मीलयाम्यहम्।

मयि लोकाः स्फुरन्त्येते जले शकुनयो यथा॥ २२॥

ātmabhittau jagatsarvaṁ svecchayonmīlayāmyaham |

mayi lokāḥ sphurantyete jale śakunayo yathā || 22 ||

With my own free will I create all these worlds resting on me. From me all the worlds spring like the sakuna bird on water

स्वाच्छन्द्यादवरोहामि पञ्चकृत्यविधायिनी।

साहं यदवरोहामि सा हि चिच्छक्तिरुच्यते॥ २३॥

svācchandyādavarohāmi pañcakṛtyavidhāyinī |

sāhaṁ yadavarohāmi sā hi cicchaktirucyate || 23 ||

On my own free will i descend for performing the five functions. That self which descends (in to lower forms) is called the Citsakthi

संकोचो मामकः सोऽयं स्वच्छस्वच्छन्दचिद्घनः।

अस्मिन्नपि जगद्भाति दर्पणोदरशैलवत्॥ २४॥

saṁkoco māmakaḥ so'yaṁ svacchasvacchandacidghanaḥ |

asminnapi jagadbhāti darpaṇodaraśailavat || 24 ||

This limited self of mine is made of pure independent consciousness (group). In this also the whole world exists like the mountain in the mirror

वज्ररत्नवदेवैष स्वच्छः स्फुरति सर्वदा।

चैतन्यमस्य धर्मो यः प्रभा भानोरिवामला॥ २५॥

vajraratnavadevaiṣa svacchaḥ sphurati sarvadā |

caitanyamasya dharmo yaḥ prabhā bhānorivāmalā || 25 ||

It is pure and forever shining like the diamond gem. Its quality is consciousness like pure prabha(radiance / illumination) is the quality of the sun.

तया स्फुरति जीवोऽसौ स्वत एवानुरूपया।

विधत्ते पञ्च कृत्यानि जीवोऽयमपि नित्यदा॥ २६॥

tayā sphurati jīvo'sau svata evānurūpayā |

vidhatte pañca kṛtyāni jīvo'yamapi nityadā || 26 ||

She manifests in the jivas with form similar as her own. Even this jiva also is continously engaged in performing the five functions

या वृत्तिर्नीलपीतादौ सृष्टिः सा कथिता बुधैः।

सक्तिर्या विषये तत्र सा स्थितिः परिकीर्त्यते॥ २७॥

yā vṛttirnīlapītādau sṛṣṭiḥ sā kathitā budhaiḥ |

saktiryā viṣaye tatra sā sthitiḥ parikīrtyate || 27 ||

The learned say the function of identification like blue, yellow etc as Srushti. To indulge in them (get attached to them) is known as Sthiti

गृहीताद्विषयाद्योऽस्य विरामोऽन्यजिघृक्षया।

सा संहृतिः समाख्याता तत्त्वशास्त्रविशारदैः॥ २८॥

gṛhītādviṣayādyo'sya virāmo'nyajighṛkṣayā |

sā saṁhṛutiḥ samākhyātā tattvaśāstraviśāradaiḥ || 28 ||

The end of the attachment to one thing with the intention to get another is called samhruti by the scholars learned in tatva sastras

तद्वासना तिरोभावोऽनुग्रहस्तद्विलापनम्।

ग्राह्यग्रसनशीलोऽयं वह्निवद्ग्रसनः सदा॥ २९॥

tadvāsanā tirobhāvo'nugrahastadvilāpanam |

grāhyagrasanaśīlo'yaṁ vahnivadgrasanaḥ sadā || 29 ||

The vasanas left by them is Tirobhava and their removal as anugraham. Like fire seizing anything near it, the senses has the nature to sieze anything near it

पुष्यत्येष सदा जीवो मात्रया मे समिन्धनम्।

आविद्यं मत्स्वरूपं तु व्याख्यातं ते पुरा मया॥ ३०॥

puṣyatyeṣa sadā jīvo mātrayā me samindhanam |

āvidyaṁ matsvarūpaṁ tu vyākhyātaṁ te purā mayā || 30 ||

The jiva is continuously nourished by an infinitesimal part(matra) of mine as firewood. I had already explained to you my forms which are related to avidya (Refer Chapter 7)

शुद्धविद्यासमायोगात् संकोचं यज्जहात्यसौ।

तदा प्रद्योतमानोऽयं सर्वतो मुक्तबन्धनः॥ ३१॥

śuddhavidyāsamāyogāt saṁkocaṁ yajjahātyasau |

tadā pradyotamāno'yaṁ sarvato muktabandhanaḥ || 31 ||

By attaining the pure knowledge the jivas get out of their limitations. Having freed from all sort of bondages they become illuminated

ज्ञानक्रियासमायोगात् सर्ववित्सर्वकृत्सदा।

अनणुश्चाप्यसंकोचान्मद्भावायोपपद्यते॥ ३२॥

jñānakriyāsamāyogāt sarvavitsarvaīkṛtsadā |

anaṇuścāpyasaṁkocānmadbhāvāyopapadyate || 32 ||

By attaining Jnana and kriya they become all knowing and all powerful. By ending the limitations they attain my state and become ananu (not atom) viz., infinite

यावन्निरीक्ष्यते नायं मया कारुण्यवत्तया।

तावत्संकुचितज्ञानः करणैर्विश्वमीक्षते॥ ३३॥

yāvannirīkṣyate nāyaṁ mayā kāruṇyavattayā |

tāvatsaṁkucitajñānaḥ karaṇairviśvamīkṣate || 33 ||

Those who are not seen by me with compassion, with narrowed knowledge perceive the world with their senses

चक्षुषालोक्य वस्तूनि विकल्प्य मनसा तथा।

अभिमत्याप्यहंकाराद् बुद्ध्यैव ह्यध्यवस्यति॥ ३४॥

cakṣuṣālokya vastūni vikalpya manasā tathā |

abhimatyāpyahaṁkārād buddhyaiva hyadhyavasyati || 34 ||

Seeing objects with the eyes and make vikalpams with the mind about them, desiring them due to ahamkara and uses intellect for determining

जागरायामथ स्वप्ने करणैरान्तरैश्चरन।

विहाय तत् सुषुप्तौ तु स्वरूपेणावतिष्ठते॥ ३५॥

jāgarāyāmatha svapne karaṇairāntaraiścarana |

vihāya tat suṣuptau tu svarūpeṇāvatiṣṭhate || 35 ||

From wakeful state goes in to dream state using the anthakaranams. Leaving that state enters Shusuptha, the deep sleep state where it exists in its real form

अवस्थास्ता इमास्तिस्रः प्राकृत्यो नैव जीवगा।

तुर्यापि या दशा जीवे समाधिस्थे प्रजायते॥ ३६॥

avasthāstā imāstisraḥ prākṛtyo naiva jīvagā |

turyāpie yā daśā jīve samādhisthe prajāyate || 36 ||

These three avasthas (jagra, swapna and shusuptha) belong to the prikriti and not to the jiva. The state of turya reached by the jiva's in their samathi state

सापि नैवास्य किं त्वेषा शुद्धसत्त्वव्यवस्थितिः।

अनवस्थमनाघ्रातमखिलैः प्राकृतैर्गुणैः॥ ३७॥

sāpi naivāsya kiṁ tveṣā śuddhasattvavyavasthitiḥ |

anavasthamanāghrātamakhilaiḥ prākṛtairguṇaiḥ || 37 ||

 also does not belong to the jiva.It exists as pure sathvam, not belong to any avastha, not grasped(smelt) by all the gunas of prakriti

अनौपाधिकमच्छेद्यं जीवरूपं तु चिन्मयम्।

एवंरूपमपि त्वेतच्छाद्यतेऽनाद्यविद्यया॥ ३८॥

anaupādhikamacchedyaṁ jīvarūpaṁ tu cinmayam |

evaṁrūpamapi tvetacchādyate'nādyavidyayā || 38 ||

Unlimited by conditions, indivisible, the form of jiva is in fact pure consciousness. Despite this form due to beginning less avidya (ignorance) it gets obscured ..

सुदृश्यामात्मभूतां मां नैव पश्यत्यसौ ततः।

शक्रः-
सुदृश्यासि कथं देवि त्वं प्रमाणातिगा सती॥ ३९॥

sudṛśyāmātmabhūtāṁ māṁ naiva paśyatyasau tataḥ |

śakraḥ-
sudṛśyāsi kathaṁ devi tvaṁ pramāṇātigā satī || 39 ||

..and hence do not see me though I am clearly visible.

Sakra:Devi, How you are clearly visible when you are beyond pramanams

वेदान्ता अपि नैव त्वां विदुरित्थंतयाम्बुजे।

श्रीः-
मां तु शक्र विजानीहि प्रत्यक्षां सर्वदेहिनाम्।
समाहितमना भूत्वा शृणुष्वेदं मतं मम॥ ४०॥

vedāntā api naiva tvāṁ viduritthaṁtayāmbuje |

śrīḥ-
māṁ tu śakra vijānīhi pratyakṣāṁ sarvadehinām |
samāhitamanā bhūtvā śṛṇuṣvedaṁ mataṁ mama || 40 ||

Oh ambuje! Even vedanta also dont know you thus.

Maha Lakshmi:- O Sakra, all the bodied jivas can clearly realize me. Keeping a composed mind now hear about my nature

इति श्रीपाञ्चरात्रसारे लक्ष्मीतन्त्रे जीवस्वरूपप्रकाशो नाम त्रयोदशोऽध्यायः॥

iti śrīpāñcarātrasāre lakṣmītantre jīvasvarūpaprakāśo nāma trayodaśo'dhyāyaḥ||

Thus ends the thirteenth chapter named Jiva Svarupa Prakasam in Lakshmi Tantram of Pancharatra Saram