इह स्तोत्रादौ स्तोत्रकारः सर्वोपनिषत्प्रदर्शितसत्संप्रदायोद्घाटनमुखं स्वात्मपरमार्थपरमेश्वरस्वरूपसमावेशं व्युत्थाने विम्रष्टुमाहसुगिरा चित्तहारिण्यापश्यन्त्या दृश्यमानया ।जयत्युल्लासितानन्द-महिमा परमेश्वरः ॥ १ ॥प्रकाशानन्दरूपः परमेश्वरः परमानन्दात्मकस्वातन्त्र्यशक्तिस्वरूपपरावागालिङ्गितमूर्तिः अनयैव शक्त्या शिव - मन्त्रमहेश्वर - मन्त्रेश्वर - मन्त्रविज्ञानाकलात्मशुद्धाध्वप्रमातृमयीं भारतीं वाचं पश्यन्तीं, मण्डलि - श्रीकण्ठ - क्रोधेश - वीरभद्र - शतरुद्रानन्त - भुवनेश्वरप्रथात्मिकां मध्यमाम्, एतदतिरिक्तभुवनेश्वर - विचित्रप्रलयाकल - सकलनिष्ठां तत्तन्नानारूपप्रपञ्चपराभासां पूर्वपूर्ववाक्छक्तिव्याप्तां वैखरीं च वाचं स्वभित्ताववभासयन्, अवरोहक्रमेण विश्ववैचित्र्यमारचयति ।इत्थं च वैखरीप्रधानसकलप्रमातृपदेऽपि यथोक्तव्याप्तिकपर - परापर - मध्यमाख्यवाक्त्रयावियोग एव ।अत एव अनुजिघृक्षुः भगवान् वैखरीमध्यमाप्रशमनपुरःसरं पश्यन्तीदशामुन्मज्ज्य यथोक्तानाश्रितशिवपर्यन्तव्याप्तिकां तां वेद्यत्वेन आभास्य वेद्यवेदकस्वात्मसत्ताम् आरोहणक्रमेण आवेशयन् भक्तिभाजः, सर्वोत्कर्षेण वर्तते, - इत्ययमत्र वाक्यार्थः ।पदार्थस्तु - परमः, - चिदात्मरूपः ईश्वरो जयति - स्वधरान्ताशेषविश्वोत्कर्षेण वर्तते, कीदृक् ? वैखरीमध्यमापेक्षया शोभना व्यख्यातपरमार्था या इयम् अविभागाक्रमसततावभासरूपा मध्यमादिवाग्व्यापिनी पश्यन्ती, तया दृश्यमानया - स्फुटम् उन्मग्नरूपत्वेन स्फुरन्त्या, अत एव बुद्ध्युपारूढसक्रमसंकल्पविकल्पकारि मध्यमात्मकं चित्तं, तदनुषङ्गेण च वर्णव्यञ्जकवैखर्याश्रयं प्राणमपि ताच्छील्येन हरन्त्या - निःशेषं प्रशमयन्त्या, दृश्यमानया च - अनाश्रितपर्यन्ते रूपे वेदकताप्रशमनेन वेद्यात्मनैव अवभासमानया हेतुभूतया उल्लासितः, - प्रत्यभिज्ञापदवीं नीतः परावागात्मा आनन्दमहिमा येन, विकल्पप्रशमनपुरःसरं पश्यन्तीभूमिमुन्मज्ज्य तद्धाराधिरूढानाश्रितपदवीमपि वेद्यत्वेन आभास्य परमानन्दात्मकपरमाद्वयपरमप्रमातृतामुन्मीलयन् अनुगृह्णाति परमेश्वर इत्यर्थः ।अयमेव च सर्वरहस्येषु सारभूतः समावेशोपाय आम्नातः ।यथोक्तं श्रीमालिनीविजयेअकिञ्चिच्चिन्तकस्यैव गुरुणा प्रतिबोधतः ।उत्पद्यते य आवेशः शांभवोऽसावुदीरितः ॥इति ।अस्मत्परमेष्ठिना श्रीप्रत्यभिज्ञाकृतापिविकल्पहानेनैकाग्र्यात्क्रमेणेश्वरतापदम् ।इति ।श्रीज्ञानगर्भेऽपिविहाय सकलाः क्रिया जननि मानसीः सर्वतोविमुक्तकरणक्रियानुसृतिपारतन्त्र्योज्ज्वलम् ।स्थितैस्त्वदनुभावतः सपदि वेद्यते सा परादशा नृभिरतन्द्रितासमसुखामृतस्यन्दिनी ॥इति ।यथा कयाचित् हृदयहारिण्या तरुण्या प्रियतमानुरञ्जकमधुरगिरा परस्परानुरागवशतः साभिलाषं दृश्यमानया, पश्यन्त्या च, उदञ्चद्रोमाञ्चादिसकलसात्त्विकभावदर्शनोन्नीयमानानन्दमहिमा कश्चित् ईश्वरो जयति; तथा व्याख्यातक्रमेणायमपि परमशिवात्मा स्वात्मा, - इत्यनुरणनशक्त्या श्लेषध्वनिः ।पश्यन्त्यादीनां स्वरूपं तत्रभवता भर्तृहरिणा उक्तम्, यथाअविभागा तु पश्यन्ती सर्वतः संहृतक्रमा ।स्वरूपज्योतिरेवान्तः सूक्ष्मा वागनपायिनी ॥केवलं बुद्ध्युपादाना क्रमरूपानुपातिनी ।प्राणवृत्तिमतिक्रम्य मध्यमा वाक् प्रवर्तते ॥स्थानेषु विवृते वायौ कृतवर्णपरिग्रहा ।वैखरी वाक् प्रयोक्तॄणां प्राणवृत्तिनिबन्धना ॥इति ॥ १ ॥
In plain words
Here, at the beginning of the hymn, the author of the hymn, so as to reflect in emergence on the samāveśa into the nature of the Supreme Lord, the highest reality of his own Self, which is the gateway that lays open the true tradition shown in all the Upaniṣads, says: The Supreme Lord triumphs, the majesty of whose ānanda is made to well up by Paśyantī, the lovely Voice, the one who sees, who steals the heart as she is seen. The Supreme Lord, whose form is prakāśa and ānanda, whose body is embraced by the supreme speech, the very nature of the power of freedom made of supreme ānanda, by this very power makes to shine on His own screen the speech Bhāratī: Paśyantī, made of the knowers of the pure path, that is, Śiva, the Mantramaheśvaras, the Mantreśvaras, the Mantras and the vijñānākalas; Madhyamā, which is the spreading forth of Maṇḍalin, Śrīkaṇṭha, Krodheśa, Vīrabhadra, the hundred Rudras, Ananta and the lords of the worlds; and Vaikharī speech, which rests in the lords of the worlds beyond these, the various pralayākalas and the sakalas, which is the outward appearing of the spread of each of their many forms, and which is pervaded by each speech-power before it; and so, in the order of descent, He fashions the variety of the universe. And thus, even at the level of the sakala knower, where Vaikharī predominates, there is no separation at all from the three speeches called the supreme, the supreme-and-lower and Madhyamā, whose pervading is as described. For this very reason the Lord, wishing to grace, first quiets Vaikharī and Madhyamā, brings up the state of Paśyantī, makes it appear as the knowable, pervading as described up to Anāśrita Śiva, and, in the order of ascent, makes those who share in devotion enter the being of their own Self, knowable and knower; and so He abides surpassing all. This is the meaning of the sentence here. As for the meaning of the words: ‘Supreme’, that is, whose form is the Self that is cit; the ‘Lord’ ‘triumphs’, that is, abides surpassing the whole universe, which ends in His own earth. Of what kind is He? There is Paśyantī, ‘lovely’, that is, beautiful when set beside Vaikharī and Madhyamā, whose true nature has been explained; she whose form is undivided, without sequence and ever shining, who pervades Madhyamā and the other speeches. By her ‘as she is seen’, that is, as she shines forth clearly, her form having risen up; and for that very reason by her who ‘steals the heart’, that is, who by her very nature steals, that is, wholly quiets, the mind, which is of the nature of Madhyamā, mounted on the intellect and framing thought and vikalpa in sequence, and along with it the prāṇa too, which is the support of Vaikharī that makes the phonemes manifest; and by her ‘as she is seen’ also, that is, as she shines, by the quieting of the state of the knower, as the knowable itself in the form that ends in Anāśrita: by her, as the cause, the majesty of ānanda, which is the supreme speech, is ‘made to well up’, that is, brought to the path of recognition, by Him. The meaning is this: the Supreme Lord, first quieting vikalpa, brings up the ground of Paśyantī, makes even the state of Anāśrita, mounted on her stream, appear as the knowable, and, opening forth the state of the supreme knower, the supreme non-duality made of supreme ānanda, grants grace. And this alone is handed down in all the secret teachings as the upāya of samāveśa that is the essence. As it is said in the venerable Mālinīvijaya: “For one who thinks of nothing at all, through awakening by the teacher, the āveśa that arises is declared to be śāṃbhava.” So it is said. And by our teacher's teacher's teacher, the author of the venerable Pratyabhijñā, too: “By the giving up of vikalpa, through one-pointedness, step by step, the state of the Lord.” So it is said. In the venerable Jñānagarbha too: “By men who leave all the actions of the mind on every side, O Mother, and, radiant with release from subjection to following the actions of the organs, abide through Your power, that supreme state is known at once, unflagging, flowing with the nectar of happiness beyond compare.” So it is said. Just as some lord triumphs, the majesty of whose ānanda is inferred from the sight of all the sāttvika states, the rising of the hair on end and the rest, when some young woman who steals the heart, with a sweet voice that delights her beloved, is gazed on with longing out of their love for each other, and gazes back; so too, in the way explained, this one's own Self, which is Paramaśiva, triumphs: thus, by the power of resonance, there is a suggestion through double meaning. The nature of Paśyantī and the rest has been stated by the revered Bhartṛhari, as follows: “Paśyantī, for her part, is undivided, its sequence withdrawn on every side; it is the very light of its own form within, subtle speech that never passes away. Having the intellect alone as its material cause, following the form of sequence, Madhyamā speech proceeds, passing beyond the movement of prāṇa. When the air is opened out at the places of articulation, having taken up the phonemes, Vaikharī is the speech of those who utter it, bound to the movement of prāṇa.” So he says.