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Sanskrit text, Unicode transliteration and English translation of verse 1:

啶むえ啷� 啶�啶灌�� 啶�啶班ぎ啶� 啶ㄠ�屶ぎ啶� 啶曕�冟い啷嵿く啷堗�� 啶�啶炧�嵿�氞き啶苦ぐ啷� 啶呧�權�嵿�曕た啶むぎ啷� 啷�
啶呧ざ啷囙し啶掂た啶多�嵿さ啶距き啷囙う啶距い啷嵿�� 啶�啷傕ぐ啷嵿ぃ啶距す啶ㄠ�嵿い啶距い啷嵿ぎ啶曕�� 啶多た啶掂ぎ啷� 啷� 啷� 啷�

tan maha岣� parama峁� naumi k峁泃yai岣� pa帽cabhir a峁卥itam |
a艣e峁�avi艣v膩bhed膩tma p奴r峁嚹乭ant膩tmaka峁� 艣ivam || 1 ||

I offer salutations to that extraordinary illuminating power adorned by the five cosmic acts, whose non-dual essence encompasses the universe鈥�艢颈惫补, the all-embracing identity.

Notes:

In his opening verse of the 厂补耻产丑腻驳测补丑峁沝补测补蝉迟辞迟谤补, 艢颈惫腻苍补苍诲补 praises 艢颈惫补 as mahas (illuminating power), referring to his supreme 鈥榓ll-embracing identity鈥� that pervades all of reality as pure consciousness. This verse is clearly influenced by the 笔谤补迟测补产丑颈箩帽腻 philosophy of 艢补颈惫补 nondualism, which was the first system of Indic thought to comprehensively develop, articulate, and expound the doctrine that the Self, as the universal subjective experience of 鈥淚鈥� (补丑补峁僢丑腻惫补), alone exists.^[1]

Although the doctrine of the Self can be found in a number of significant 鲍辫补苍颈峁�a诲蝉 and their commentaries by important figures such as 艢补峁卥补谤腻肠腻谤测补, the experience of the Self according to the 笔谤补迟测补产丑颈箩帽腻 tradition differs substantially from these earlier traditions.^[2] Perhaps most notable is that within 笔谤补迟测补产丑颈箩帽腻, the individual ego doesn't dissolve away as the product of mistaken knowledge (补惫颈诲测腻) about an illusory world (尘腻测腻). Rather, the individual ego is universalized as the single supreme ego, revealed as 艢颈惫补. This singular consciousness not only pervades the entirety of creation, but imagines and creatively enacts the universe鈥攕omething the attribute-less, creator-less, and immutable Advaita Ved膩ntic conception of ultimate reality cannot do.

艢颈惫腻苍补苍诲补 further characterizes 艢颈惫补 by his performance of five actions (辫补帽肠补办峁泃测补) that structure the experience of reality consisting of 蝉峁涐梗峁璱 (emanation), sthiti (preservation), 蝉补峁僪腻谤补 (dissolution), 迟颈谤辞诲丑腻苍补 (concealing), and anugraha (revealing). The 尝补濒颈迟腻蝉补丑补蝉谤补苍腻尘补 teaches that 罢谤颈辫耻谤补蝉耻苍诲补谤墨 is 鈥�辫补帽肠补办峁泃测补par膩ya峁嘺鈥� the one performs, and is devoted to, these same five actions.^[3] 叠丑腻蝉办补谤补谤腻测补 mentions in his 厂补耻产丑腻驳测补产丑腻蝉办补谤补 commentary on the 尝补濒颈迟腻蝉补丑补蝉谤补苍腻尘补 that the meaning of this name can be found in the 笔谤补迟测补产丑颈箩帽腻h峁沝aya^[4] 鈥攜et another instance where important teachers from within the 艢谤墨惫颈诲测腻 tradition point to works from Kashmir to help illuminate their tradition. 艢颈惫补's five acts, as well as their correlation with the four cardinal directions (plus an upper direction) and the 辫补帽肠补尘补丑腻产丑奴迟补蝉 (five great elements) are given in the 碍腻濒辞迟迟补谤补迟补苍迟谤补 as follows:^[5]

Face of 厂补诲腻艣颈惫补	Action	Direction	Element
厂补诲测辞箩腻迟补	蝉峁涐梗峁璱	west	辫峁泃丑惫墨 (earth)
痴腻尘补诲别惫补	sthiti	north	jala (water)
Aghora	蝉补峁僪腻谤补	south	agni (fire)
罢补迟辫耻谤耻峁�a	迟颈谤辞诲丑腻苍补	east	惫腻测耻 (air)
莫艣腻苍补	anugraha	upper	腻办腻艣补 (space)

艢颈惫腻苍补苍诲补 was greatly influenced by teachings of the great 艢补颈惫补 masters from Kashmir including Abhinavagupta, whom he cites numerous times in his 峁歫耻惫颈尘补谤艣颈苍墨 commentary on the 狈颈迟测腻峁�o岣峚艣颈办腻谤峁嘺惫补迟补苍迟谤补. Abhinavagupta, in his^[6]

莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻惫颈尘补谤艣颈苍墨 on 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻办腻谤颈办腻 1.1.5, teaches about the single supreme all-knowing subject (艢颈惫补) as follows:

啶�啶班い啷嵿さ啶� 啶曕�囙さ啶侧ぎ啷� 啶夃お啶距ぇ啷囙ぐ啷� 啶︵�囙す啶距う啷囙�� 啶� 啶氞ぞ啶�啶� 啶掂た啶氞ぞ啶班た啶む�� 啶�啶距さ啶ㄠ�� 啶ㄠぞ啶ㄠ�嵿�� 啶囙い啶� 啶掂た啶多�嵿さ啶� 啶�啷嵿ぐ啶�啶距い啷冟さ啶班�嵿�椸�� 啶�啶班ぎ啶距ぐ啷嵿ぅ啶� 啶忇�曕�� 啶�啷嵿ぐ啶�啶距い啶� 啶� 啶忇さ 啶氞ぞ啶膏�嵿い啶� 啷� 啶むう啷� 啶夃�曕�嵿い啶� 啶�啷嵿ぐ啶曕ぞ啶� 啶忇さ啶距じ啷嵿い啶� 啶膏�嵿さ啶距い啷嵿ぎ啶ㄠ�� 啶膏�嵿さ啶�啶班ぞ啶む�嵿ぎ啶�啶苦ぐ啷� 啶囙い啶� 啷� 啶むい啶多�� 啶� 啶�啶椸さ啶距え啷� 啶膏う啶距ざ啶苦さ啷� 啶溹ぞ啶ㄠぞ啶む��啶む�嵿く啷� 啶呧い啶� 啶�啷嵿ぐ啶�啷冟い啶� 啶曕�嵿ぐ啶苦ぎ啶苦ぐ啷� 啶呧お啷� 啶溹ぞ啶ㄠぞ啶む��啶む�嵿く啷� 啶呧え啷嵿い啶�啷� 啶忇�� 啶忇さ 啶�啷嵿ぐ啶�啶距い啶� 啷�

paratva峁� kevalam up膩dher deh膩de岣� sa c膩pi vic膩rito y膩van n膩nya iti vi艣va岣� pram膩t峁泇arga岣� param膩rthata eka岣� 辫谤补尘腻迟腻 sa eva c膩sti | tad 耻办迟补峁� 辫谤补办腻艣补 ev膩sti sv膩tmana岣� svapar膩tmabhir iti | tata艣 ca 产丑补驳补惫腻苍 sad膩艣ivo j膩n膩t墨ty ata岣� 辫谤补产丑峁泃颈 krimir apo j膩n膩t墨ty antam eka eva 辫谤补尘腻迟腻 ||

鈥淥therness (paratva) only comes from limiting conditions (耻辫腻诲丑颈) such as the body, and these [limiting conditions themselves], as soon as they are investigated, [turn out] not [to be] different [from the universal self]; therefore the entire multiplicity of the subject is in reality one single subject (eka岣� 辫谤补尘腻迟腻), and this [subject] alone exists. This has been said [by Utpaladeva]: 鈥淥nly conscious light (辫谤补办腻艣补) exists by itself, as oneself as well as the self of others鈥�. And therefore, from 鈥淭he Lord 厂补诲腻艣颈惫补 knows鈥� to 鈥渆ven a worm knows鈥�, it is one single subject [who knows].鈥�^[7]

Footnotes and references:

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[1]:

Dyczkowski 2004, 29-49.

[2]:

For a preliminary study on the differences between 础诲惫补颈迟补-痴别诲腻苍迟补 and the 笔谤补迟测补产丑颈箩帽腻 of Kashmir see Singh 1985.

[3]:

笔补帽肠补办峁泃测补辫补谤腻测补峁嘺 is the 274th name in the 尝补濒颈迟腻蝉补丑补蝉谤补苍腻尘补. See Pa峁嚺沬kar 1935, 80.

[4]:

The 笔谤补迟测补产丑颈箩帽补丑峁沝补测补 is a concise work by 碍峁�e尘补谤腻箩补, a disciple of Abhinavagupta. 叠丑腻蝉办补谤补谤腻测补 writes: etad 补谤迟丑补岣� 辫谤补迟测补产丑颈箩帽腻丑峁沝补测别 诲谤补峁ａ弓补惫测补岣�. See Pa峁嚺沬kar 1935, 80.

[5]:

Dyczkowski 2023 VIII, 12, fn. 24.

[6]:

Khanna 1986, 58.

[7]:

Translation by Rati茅 2007, 315.