It would be like an ant ascending to the category of human suddenly. googletag.pubads().set("page_url", "https://dictionary.cambridge.org/pronunciation/english/standard"); expires: 365 Just as (yathā) a pot (ghaṭaḥ) is unable (aśaktaḥ) to understand (upalabdhum) the nature (sva-bhāvam) of the potter (ghaṭakāra), even so (tathā eva) this (idam) mind (cittam) is not able (aśaktam) to understand (upalābhe) the nature (sva-rūpasya) of its (tad) creator (sraṣṭṛ). Prakāśa (prakāśaḥ) and (ca... ca) Vimarśa (vimarśaḥ) --Light and I-consciousness, viz. 17-20 [4] The first two, states Max Muller, were considered in the Vedic era to be necessary for reading the Veda, the second two for understanding it, and the last two for deploying the Vedic knowledge at yajnas (fire rituals). By the expression "one compact mass", their inherent unity is clearly pointed out anyway. In fact, Trika's basic literature has nothing to do with Veda-s, Purāṇa-s and so forth, but it is strictly tantric. Browse our dictionary apps today and ensure you are never again lost for words. var pbjs = pbjs || {}; By default our search system looks for words “containing” the search keyword. var pbDesktopSlots = [ In short, the Power of the Self manufactures or invents an entire universe out of the Self Himself. 1  The Self is basically Prakāśa or Light. Whatever (yad hi yad) is put into words (vācye ārūḍham), it is invented (or) manufactured (tad tad... kḷptam kṛtam) by the Power of the Self (ātma-śaktyā). Out of causeless Compassion (ahaitukyā karuṇayā) of this Self (asya ātmanaḥ), I composed (mayā viracitam) Svātantryasūtram --The aphorisms on Absolute Freedom-- (svātantrya-sūtram) in order to (artham) reconnect (punar sambandha) those (teṣām) very (eva) spiritual aspirants (sādhakānām) with their own Self (sva-ātmanā) that is free from sorrow (niḥśokena) (and) replete with (śālinā) Independence (svatantratā) (and) Cheerfulness (pramoda). 3  It is very common in scriptures dealing with Trika to define the universe like "blue, body, etc." } यावन्न पुरुषः स्वबन्धं चिनुते तावत्स परमार्थदृष्ट्या जीवन्मुक्तो वान्यो बद्धमात्रो पशुर्वा नूनम्। प्रायेण सर्वे स्वबन्धं न चेतुं शक्न्वन्ति तद्यथा तेषां स्वचित्तदेहपरिमिततामिषतां न द्रष्टुं बोद्धुं वा शक्न्वन्ति प्रतिपदम्। अमी जनाश्चेदमीषां बन्धस्य मात्रां बोद्धुं शक्नुयुस्तदा ते नैतावत्प्रमत्तचित्ता असावधानाः स्युरेव। दुर्दैवाद्यस्माद्बहवस्तत्सत्यं न बोधन्ति तस्मादसङ्ख्यचिन्तावृत्तान्तादिमयलौकिकत्वेन भासमानः संसारो बन्धः पुनः पुनः प्रवर्तते। केऽपि किन्तु स्वबन्धदशां बोधन्ति। येऽज्ञानबन्धैर्मुक्त्यन्विच्छन्तस्ते साधकसञ्ज्ञा न संशयः।, अनेकगुरूपदिष्टैर्नानावादैर्मोहिताः केचित्साधका जगत्यस्मिञ्छोकामिषतां यान्ति। अस्यात्मनोऽहैतुक्या करुणया स्वातन्त्र्यसूत्रं मया विरचितं निःशोकेन स्वतन्त्रताप्रमोदशालिना स्वात्मना तेषां साधकानामेव पुनः सम्बन्धार्थम्। इदानीमेवास्याहैतुक्यापि दयया स्वातन्त्र्यसूत्रस्य रहस्यार्थान् प्रतिपादयितुं विरचयामि वृत्तिमिमाम्। प्रथमसूत्रेण परमार्थः सङ्क्षेपत उक्तः—, यावचिन्त्यावात्मास्य शक्तिश्चैतौ परमार्थो भवतः॥१॥, आत्मा चात्मनः शक्तिश्च यावचिन्त्यौ चित्तातीतौ चिन्ताया अविषयावेतौ स्तः परमार्थोऽनुत्तरम्। सर्वाणि प्रमेयान्यपि भूत्वैताविमौ नित्यमप्रमेयौ स्थितौ स्वबुद्ध्या चानिश्चितौ। इत्थमेतयोः स्वभावोऽशक्यो वचनप्रतिकृतिमूर्त्यादिव्याकारेण वर्णयितुं यतः सर्वोऽयं प्रपञ्च एतयोरुदितः। यथा घटो घटकारस्वभावमुपलब्धुमशक्तस्तथैव चित्तमिदं तत्स्रष्टृस्वरूपस्योपलाभेऽशक्तं।, अत्र च सूत्रेऽस्मिन् आत्मा प्रकाशमात्र इव शुद्धबोधः क्रियाशून्यो निर्दिष्टो ब्रह्मेवाद्वैतवेदान्तदर्शने। प्रकाशो न मनागपि स्फुटं दृश्यज्योतिर्मात्रोऽप्रमेयत्वात्। यत्सत्ताधारमेतद्वक्तुं श्रेयस्या अभिधाया अभावात्प्रकाशशब्दः प्रयुक्तः। प्रकाशमात्रो निष्क्रिय इति हेतोः कर्मशालि विश्वं स्रष्टुं न शक्नोति।, आत्मनः शक्तिर्भवत्यहंविमर्शो य एतस्मै क्रियां दाता। एषोऽहंविमर्शो विमर्शपदमात्रेणापि कीर्तितः। यदि परमार्थः प्रकाशमात्रः स्यात्तदैवाहंविमर्शाभावत्वान्न विश्वं जायेत। यतो विश्वं नीलदेहादिसर्वभोग्यात्मकं तत आत्मना तस्य भोक्त्रा भवितव्यम्। स्वशक्त्यैवाहन्तां यात्वा प्रकाशविमर्शमयो भूत्वा चैष आत्मा विश्वं भोक्तुं शक्नोत्यन्ते। अत एव न परमार्थः कदाचित्प्रकाशमात्रोऽस्त्यपि तु प्रकाशविमर्शमयः परमार्थतः। तदुक्तं श्रीमत्पराप्रावेशिकायाम्, इह खलु परमेश्वरः प्रकाशात्मा प्रकाशश्च विमर्शस्वभावः विमर्शो नाम विश्वाकारेण विश्वप्रकाशेन विश्वसंहरणेन चाकृत्रिमाहमिति विस्फुरणम्। यदि निर्विमर्शः स्यादनीश्वरो जडश्च प्रसज्येत।, इति श्रीक्षेमराजनीत्यात्मनः शक्तिर्विश्वस्य सृष्टिस्थितिसंहारेषु तयैव कृतेष्वहंविमर्शवद्भवन्त्यास्ते। शिवस्त्रिकशासने सूचितः परमात्मा यः परप्रमाता स तु न हि प्रसिद्धः पौराणिकशिवो ब्रह्मविष्णुशिवत्रितयस्य देवो महायोगी यो व्याघ्रचर्मण्यासीनः कैलासगिरौ च वसन्। ये निजाशुद्ध्यसमर्था अविद्वांसोऽपण्डिता ज्ञानविज्ञानरहितास्ते कल्पिताचार्या अवश्यं निरवधिमोहरूपाज्ञानकारकाः । तस्य हेतोः स्वातन्त्र्यसूत्रेऽगाधाज्ञानकृतस्यानन्तसम्भ्रमस्य विनाशार्थ आत्माशब्दः शिवे मया प्रयुज्यते।, एवं च प्रकाशाहन्तारूपेण सर्वस्य भित्तिर्भूत्वात्मशक्ती भवतः परमार्थोऽवश्यम्॥१॥, Yāvanna puruṣaḥ svabandhaṁ cinute tāvatsa paramārthadṛṣṭyā jīvanmukto vānyo baddhamātro paśurvā nūnam| Prāyeṇa sarve svabandhaṁ na cetuṁ śaknvanti tadyathā teṣāṁ svacittadehaparimitatāmiṣatāṁ na draṣṭuṁ boddhuṁ vā śaknvanti pratipadam| Amī janāścedamīṣāṁ bandhasya mātrāṁ boddhuṁ śaknuyustadā te naitāvatpramattacittā asāvadhānāḥ syureva| Durdaivādyasmādbahavastatsatyaṁ na bodhanti tasmādasaṅkhyacintāvṛttāntādimayalaukikatvena bhāsamānaḥ saṁsāro bandhaḥ punaḥ punaḥ pravartate| Ke'pi kintu svabandhadaśāṁ bodhanti| Ye'jñānabandhairmuktyanvicchantaste sādhakasañjñā na saṁśayaḥ|, Anekagurūpadiṣṭairnānāvādairmohitāḥ kecitsādhakā jagatyasmiñchokāmiṣatāṁ yānti| Asyātmano'haitukyā karuṇayā svātantryasūtraṁ mayā viracitaṁ niḥśokena svatantratāpramodaśālinā svātmanā teṣāṁ sādhakānāmeva punaḥ sambandhārtham| Idānīmevāsyāhaitukyāpi dayayā svātantryasūtrasya rahasyārthān pratipādayituṁ viracayāmi vṛttimimām| Prathamasūtreṇa paramārthaḥ saṅkṣepata uktaḥ—, Yāvacintyāvātmāsya śaktiścaitau paramārtho bhavataḥ||1||, Ātmā cātmanaḥ śaktiśca yāvacintyau cittātītau cintāyā aviṣayāvetau staḥ paramārtho'nuttaram| Sarvāṇi prameyānyapi bhūtvaitāvimau nityamaprameyau sthitau svabuddhyā cāniścitau| Itthametayoḥ svabhāvo'śakyo vacanapratikṛtimūrtyādivyākāreṇa varṇayituṁ yataḥ sarvo'yaṁ prapañca etayoruditaḥ| Yathā ghaṭo ghaṭakārasvabhāvamupalabdhumaśaktastathaiva cittamidaṁ tatsraṣṭṛsvarūpasyopalābhe'śaktaṁ|, Atra ca sūtre'smin ātmā prakāśamātra iva śuddhabodhaḥ kriyāśūnyo nirdiṣṭo brahmevādvaitavedāntadarśane| Prakāśo na manāgapi sphuṭaṁ dṛśyajyotirmātro'prameyatvāt| Yatsattādhārametadvaktuṁ śreyasyā abhidhāyā abhāvātprakāśaśabdaḥ prayuktaḥ| Prakāśamātro niṣkriya iti hetoḥ karmaśāli viśvaṁ sraṣṭuṁ na śaknoti|, Ātmanaḥ śaktirbhavatyahaṁvimarśo ya etasmai kriyāṁ dātā| Eṣo'haṁvimarśo vimarśapadamātreṇāpi kīrtitaḥ| Yadi paramārthaḥ prakāśamātraḥ syāttadaivāhaṁvimarśābhāvatvānna viśvaṁ jāyeta| Yato viśvaṁ nīladehādisarvabhogyātmakaṁ tata ātmanā tasya bhoktrā bhavitavyam| Svaśaktyaivāhantāṁ yātvā prakāśavimarśamayo bhūtvā caiṣa ātmā viśvaṁ bhoktuṁ śaknotyante| Ata eva na paramārthaḥ kadācitprakāśamātro'styapi tu prakāśavimarśamayaḥ paramārthataḥ| Taduktaṁ śrīmatparāprāveśikāyām, Iha khalu parameśvaraḥ prakāśātmā prakāśaśca vimarśasvabhāvaḥ vimarśo nāma viśvākāreṇa viśvaprakāśena viśvasaṁharaṇena cākṛtrimāhamiti visphuraṇam| Yadi nirvimarśaḥ syādanīśvaro jaḍaśca prasajyeta|, iti śrīkṣemarājanītyātmanaḥ śaktirviśvasya sṛṣṭisthitisaṁhāreṣu tayaiva kṛteṣvahaṁvimarśavadbhavantyāste| Śivastrikaśāsane sūcitaḥ paramātmā yaḥ parapramātā sa tu na hi prasiddhaḥ paurāṇikaśivo brahmaviṣṇuśivatritayasya devo mahāyogī yo vyāghracarmaṇyāsīnaḥ kailāsagirau ca vasan| Ye nijāśuddhyasamarthā avidvāṁso'paṇḍitā jñānavijñānarahitāste kalpitācāryā avaśyaṁ niravadhimoharūpājñānakārakāḥ | Tasya hetoḥ svātantryasūtre'gādhājñānakṛtasyānantasambhramasya vināśārtha ātmāśabdaḥ śive mayā prayujyate|, Evaṁ ca prakāśāhantārūpeṇa sarvasya bhittirbhūtvātmaśaktī bhavataḥ paramārtho'vaśyam||1||. { bidder: 'onemobile', params: { dcn: '8a9690ab01717182962182bb50ce0007', pos: 'cdo_topslot_mobile_flex' }}, — Because (yatas), in order for recognizing (pratyabhijñāyai) the Truth (satyasya), i.e. All (sarvam) that (tad) exists (sattāvat) and (ca) (is) real (tāttvikam) without doubt (na saṁśayaḥ) since it has arisen (utthitatvāt) from the Power (śakti) of the Self (ātma), which is completely (samyak) Real (vāstavika). [30], The fourth and often the last layer of philosophical, speculative text in the Vedas, the Upanishads, too have embedded sutras such as those found in the Taittiriya Upanishad.[30]. Through that (tena) pretended (ābhāsena) virtue (puṇya), (which) only has the appearance (pratirūpakeṇa) of (real) virtue (puṇya), one gets (prāpnuyāt) to the painful (kaṣṭam) darkness of hell (tamaḥ). { bidder: 'ix', params: { siteId: '195467', size: [300, 50] }}, bids: [{ bidder: 'rubicon', params: { accountId: '17282', siteId: '162036', zoneId: '776160', position: 'atf' }}, { bidder: 'sovrn', params: { tagid: '346693' }}, Even though (api) the svarūpa (sva-rūpam) (or) essential nature (sva-bhāvaḥ) of Them (tayoḥ) both (ubhayoḥ) —of the Self and (His) Power (ātma-śaktyoḥ)— (is) one compact mass (eka-ghanatvena) consisting of (maya) Absolute Freedom (svācchandya) (and) Joy (pramoda), it (tad) is divided into two (dvidhā-kṛtam) in the sphere (viṣaye) of words (vacas) —with reference to (apekṣayā eva) the words (vacana)— for (artham) a close (santata) analysis (upodghāta) of that (tad) essential nature (sva-rūpa)1 . "Why (kena hetunā iti)? 2  The Self and His Power are not objects but the Supreme Subject or Witness to the entire aggregate of objects known as the universe. bids: [{ bidder: 'rubicon', params: { accountId: '17282', siteId: '162036', zoneId: '776140', position: 'atf' }}, (ādi) (is) only (kevalam) an invention (kalpitam) and not at all (na tu... nūnam khalu) the Truth (satyam), i.e. googletag.pubads().disableInitialLoad(); { bidder: 'ix', params: { siteId: '195466', size: [728, 90] }}, 'max': 36, [24][25] To reflect itself is to know absolute bliss (ānanda) – thus, free will (svātantrya), conscious reflection (vimarśa) and bliss (ānanda) are three concepts describing the same reality.

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