मोहावरणात्सिद्धिः
In plain words
From the veil of delusion comes .
The commentators
Śivasūtra with Kṣemarāja's Vimarśinī
एवं देहशुद्धि भूतशुद्धि-प्राणायाम-प्रत्याहार-धारणा-ध्यान-समाधिभिर्या तत्तत्तत्त्वरूपा सिद्धिर्भवति सा मोहावरणात् न तु तत्त्वज्ञानादित्याह - मोहावरणात्सिद्धिः ॥ ६ ॥ मोहयति इति मोह माया तत्कृतादावरणात् प्रोक्तधारणादिक्रमसमासादिता तत्तत्तत्त्वभोगरूपा सिद्धिर्भवति । न तु परतत्त्वप्रकाशः । यदुक्तं श्रीमल्लक्ष्मीकौलार्णवे स्वयम्भूर्भगवान्देवो जन्मसंस्कारवर्जितः । निर्विकल्पं परं धाम अनादिनिधनं शिवम् ॥ प्रत्यक्षं सर्वजन्तूनां न च पश्यति मोहितः । इति । विगलितमोहस्य तु मध्यमं प्राणमाश्रित्य प्राणापानपथान्तरम् । आलम्ब्य ज्ञानशक्तिं च तत्स्थं चैवासनं लभेत् ॥ प्राणादिस्थूलभावं तु त्यक्त्वा सूक्ष्ममथान्तरम् । सूक्ष्मातीतं तु परमं स्पन्दनं लभ्यते यतः ॥ प्राणायामः स निर्दिष्टो यस्मान्न च्यवते पुनः । शब्दादिगुणवृत्तिर्या चेतसा ह्यनुभूयते ॥ त्यक्त्वा तां परमं धाम प्रविशेत्तत्स्वचेतसा । प्रत्याहार इति प्रोक्तो भवपाशनिकृन्तनः ॥ धीगुणान्समतिक्रम्य निर्ध्येयं परमं विभुम् । ध्यात्वा ध्येयं स्वसंवेद्यं ध्यानं तच्च विदुर्बुधाः ॥ धारणा परमात्मत्वं धार्यते येन सर्वदा । धारणा सा विनिर्दिष्टा भवपाशनिवारिणी ॥ स्वपरस्थेषु भूतेषु जगत्यस्मिन्समानधीः । शिवोऽहमद्वितीयोऽहं समाधिः स परः स्मृतः ॥ इति श्रीमन्मृत्युजिद्भट्टारकनिरूपितनीत्या धारणादिभिरपि परतत्त्वसमावेश एव भवति न तु मितसिद्धिः ॥ ६ ॥
In plain words
From the veil of delusion, siddhi. The siddhi of this or that tattva, which comes about in this way through purifying the body, purifying the elements, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna and samādhi, comes from the veil of delusion, not from knowledge of reality. So he says: Moha, delusion, is what deludes: māyā. From the veil it makes, the siddhi gained by the sequence of dhāraṇā and the rest described, whose form is the enjoyment of this or that tattva, comes about; but not the shining of the supreme reality. As the Lakṣmīkaulārṇava says: "The self-existent Lord, the god, free of birth and of impressions, the supreme abode free of thought-constructs, without beginning or end, Śiva, present before the eyes of all creatures; and yet the deluded one does not see him." But for one whose delusion has melted away: "Resting on the central prāṇa, the space between the paths of prāṇa and apāna, and taking support in the power of knowledge, let him gain the seat that abides there. Leaving the gross state of prāṇa and the rest, and then the subtle, the inner, that by which the supreme spanda beyond the subtle is gained is declared prāṇāyāma, from which he does not fall again. The play of the qualities, sound and the rest, which is experienced by the mind: leaving it, let him enter the supreme abode with his own mind; this is called pratyāhāra, which cuts the bonds of becoming. Passing beyond the qualities of the intellect, meditating on the supreme all-pervading one, who is not to be meditated on, as the object of meditation known to oneself: that the wise know as dhyāna. That by which being the supreme Self is held always is declared dhāraṇā, which wards off the bonds of becoming. Even-minded towards beings in oneself and in others in this world, 'I am Śiva, I am without a second': that is taught as the supreme samādhi." By this way, set out in the Mṛtyujit Bhaṭṭāraka, through dhāraṇā and the rest too there is, for him, only absorption in the supreme reality, and not a limited siddhi.