{॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥ स्पन्दतत्त्वविविक्तये ।} (स्प। २१)
इति ।
{गुणादिस्पन्दनिःष्यन्दाः ॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥। ।} (स्प। १९)
इति च । लोके ऽपि विविधवैचित्र्ययोगेन स्पन्दवत्त्वम् । सत्ता च भवनकर्तृता सर्वक्रियाषु स्वातन्त्र्यम् । सा च स्वपुष्पादिकमपि व्याप्नोति इति महती , देशकालौ नीलादिवत् सैव सृजति इति ताभ्यां विशेषणीया न भवति , यत् किल येन तुल्यकक्ष्यतया भाति तत् तस्य विशेषणं कटक इव चैत्रस्य । न च देशकालौ विमर्शेन तुल्यकक्ष्यौ भातः तयोः इदन्तया तस्य च अहन्तया प्रकाशे तुल्यकक्ष्यत्वानुपपत्तेः । एवं देशकालास्पर्शात् विभुत्वं नित्यत्वं च , सकलदेशकालस्पर्शो ऽ; पि तन्निर्माणयोगात् इति ततो ऽपि व्यापकत्वनित्यत्वे । तदुक्तम्
{महासत्ता महादेवी विश्वजीवनमुच्यते ।}
इति । सारम् इति यत् अतुच्छं रूपं तत् इयमेव विमर्शशक्तिः , ग्राह्यग्राहकाणां यत् प्रकाशात्मकं रूपं तस्यापि अप्रकाशवैलक्षण्याक्षेपिका इयमेव इति श्रीसारशास्त्रेऽपि निरूपितम्
{यत्सारमस्य जगतः सा शक्तिर्मालिनी परा ।}
इति । सैषा इति शक्तिप्रत्यभिज्ञानं दर्शितम् । हृदयं च नाम प्रतिष्ठास्थानमुच्यते , तच्च उक्तनीत्या जडानां चेतनम् , तस्यापि प्रकाशात्प्रकत्वम् , तस्यापि विमर्शशक्तिः इति विश्वस्य परमे पदे तिष्ठतो विश्रान्तस्य तस्य इदमेव हृदयं विमर्शरूपं परमन्त्रात्मकं यत्र तत्र अभिधीयते । सर्वस्य हि मन्त्र एव हृदयम् , मन्त्रश्च विमर्शनात्मा , विमर्शनं च परावाक्छक्तिमयम् । तत एवोक्तम्
{न तैर्विना भवेच्छब्दो नार्थो नापि चितेर्गतिः ।}
इति ।
{तत्र तावत्समापन्ना मातृभावम् ॥॥॥॥॥॥॥॥ ।}
इत्यादि च , इत्यागमेषु । तत्रभवद्भर्तृहरिणापि
{न सो ऽस्ति प्रत्ययो लोके यः शब्दानुगमादृते ।
अनुविद्धमिव ज्ञानं सर्वं शब्देन गम्यते ॥
वाग्रूपता चेदुत्क्रामेदवबोधस्य शाश्वती ।
न प्रकाशः प्रकाशेत सा हि प्रत्यवमर्शिनी ॥ }
इति ।
{सैषा संसारिणां संज्ञा बहिरन्तश्च वर्तते ।यदुत्क्रान्तौ विसंज्ञो ऽयं दृश्यते काष्ठकुङ्यवत् ॥}
इत्यादि च । तत् एतेन विदुः इत्येतत् निर्वाहितम् । बौद्धैरपि अध्यवसायापेक्षं प्रकाशस्य प्रामाण्यं वदद्भिः उपगतप्राय एव अयम् अर्थः , अभिलापात्मकत्वात् अध्यवसायस्य इति ॥१४॥
ननु असंख्यशक्तिश्रेणोशोभितवपुषि परमशिवे विमर्शशक्तिरेव इयम् इत्थंकारम् अभिषिच्यते कस्मात् इत्याशङ्क्याह
आत्मानमत एवायं ज्ञेयीकुर्यात्पृथक्स्थिति ।
ज्ञेयं न तु तदौन्मुख्यात्खण्ड्येतास्य स्वतन्त्रता ॥ §०§
स्वातन्त्र्यामुक्तात्मानं स्वातन्त्र्यादद्वयात्मनः ।
प्रभुरीशादिसंकल्पैर्निर्माय व्यवहारयेत् ॥ §१§
In plain words
“for discerning the truth of .”
So it runs.
And: “The outflowings of , the and the rest.”
In the world too, to have is to be joined with manifold variety. And being is to be the doer of becoming: in every action. And it pervades even a flower of one’s own and the like, so it is “great”. It itself creates space and time, as it does blue and the rest, so it is not to be qualified by them; for what shines on the same footing as something is its qualifier, as a bracelet is ’s. And space and time do not shine on the same footing as , since they shine as this-ness and it as I-ness, and so in they cannot stand on the same footing. So, because space and time do not touch it, it is all-pervading and eternal; and it also touches all space and time, since it is joined to the fashioning of them, so from that too it is pervading and eternal. So it has been said:
“Great being, the great Goddess, is called the life of the universe.”
“The essence”: the form that is not empty is this very of . Even of the form, made of , of what is grasped and what grasps, it is this alone that brings in its unlikeness to what is without . This has been set out in the glorious too:
“What is the essence of this world, that is the supreme , .”
“This very one”: by this the of the is shown. And what is called the heart is the place where a thing is grounded. By the principle already stated, for insentient things that is the conscious; for that too, it is being made of ; for that too, the of . So of Him who stands, at rest, in the supreme place of the universe, this alone is the heart: it has the form of , its self is the supreme , and it is spoken of so in many places. For the heart of everything is alone; has for its self; and is made of the of the supreme . For this very reason it has been said:
“Without them there would be no word, no object, nor any course for .”
So it runs.
“There, first, having entered the state of the mother.”
And so on: so it is in the . And the revered too says:
“There is no awareness in the world that comes without the word following it; all knowing is grasped as though shot through with the word.
If the eternal form as were to pass out of awareness, would not shine; for it is that form which makes .”
And: “This is the awareness of those in , at work outside and within; when it passes out, a person is seen without awareness, like a log or a wall”, and so on. So by this, “they know” has been borne out. The Buddhists too, who say that ’s being a depends on determination, have all but accepted this point, since determination is made of speech.
But surely, in , whose body is graced with ranks of countless , why is it this of alone that is anointed in this way? With this doubt in view, he says:
For this very reason He would make His own self knowable. A knowable whose standing is apart there is not at all, for by turning towards it His being free would be broken.
The Sovereign, by the of the non-dual , would fashion, through conceptions such as “the Lord”, a self not let go by , and would bring it into dealings.