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Sanskrit text, Unicode transliteration and English translation of verse 12:

啶膏�傕さ啶苦う啷嵿う啷囙さ啷嵿く啶� 啶膏ぎ啶距�曕�嵿ぐ啶�啷嵿�� 啶掂た啶粪く啶距え啷� 啶呧ぎ啷冟い啶距じ啶掂ぞ啶ㄠ�� 啷�
啶�啷嬥�椸た啶ㄠぞ啶� 啶�啷嵿ぐ啷囙し啶�啶ㄠ�嵿い啷嵿く啷� 啶嗋ぐ啷嵿く啷� 啶む�嵿さ啶む�嵿お啷傕�溹ぞ啶班�嵿ぅ啶� 啶灌た 啶膏ぐ啷嵿さ啶︵ぞ 啷� 啷оエ 啷�

sa峁僾iddevya岣� sam膩kramya vi峁�ay膩n am峁泃膩sav膩n |
yogin膩峁� pre峁�ayanty 膩rye tvatp奴j膩rtha峁� hi sarvad膩 || 12 ||

To venerate You, O Noble Lady, the Goddesses of Awareness forever pervade the sense objects of 测辞驳墨蝉 and reveal them as distillations of nectar.

Notes:

The goddesses of awareness (蝉补峁僾颈诲诲别惫墨蝉) play an important role in many tantric traditions including as deities of the senses and as goddesses who bestow initiation to practitioners. In^[1] this verse, 艢颈惫腻苍补苍诲补 presents a heightened form of Kaula practice (办耻濒腻肠腻谤补) where the practitioner's senses are divinized as the 蝉补峁僾颈诲诲别惫墨蝉 and through their awakened interaction with sense objects, the latter are revealed to be pure nectar.

In contradistinction to many mainstream and orthodox religious traditions that teach engaging with the senses hinders spiritual practices by expending energy outwards, upsetting the vital energies, and overexciting the mind, several 办耻濒腻肠腻谤补 practices (such as described in this verse) teach that subtle meditations upon the senses can actually lead to heightened states of awareness. The immediate background to more comprehensively understanding such practices is the well-known Kaula doctrine that the human body is a 尘补峁囜笉补濒补. Within 艢谤墨惫颈诲测腻 it is taught the body, with its nine openings, is the 艢谤墨肠补办谤补 and its many goddesses are actually taught to^[2] be the senses.^[3]

惭补丑别艣惫补谤腻苍补苍诲补 teaches in his 惭补丑腻谤迟丑补尘补帽箩补谤墨 that the goddesses of the senses (办补谤补峁嘺诲别惫补迟腻蝉) reside along with 艢颈惫补 within the body of the practitioner in the following verse:

啶呧ぃ啷嵿ぁ啶�啶�啷� 啶ㄠた啶溹お啶苦ぃ啷嵿ぁ啷� 啶�啷�啶犩�� 啶膏�嵿か啷佮ぐ啶ㄠ�嵿い啶� 啶曕ぐ啶｀う啷囙さ啷嵿く啶� 啷�
啶�啷嵿ぐ啶膏�嵿か啷佮ぐ啶むた 啶� 啶�啶班ぎ啶多た啶掂�� 啶溹�嵿�炧ぞ啶ㄠえ啶苦ぇ啶苦じ啷� 啶むぞ啶膏ぞ啶� 啶�啶о�嵿く啷� 啷� 啷┼オ 啷�

a峁囜笉amaye nijapi峁囜笉e p墨峁環e sphuranti kara峁嘺devya岣� |
prasphurati ca parama艣ivo j帽膩nanidhis 迟腻蝉腻峁� madhye || 34 ||

鈥淭he goddesses of the senses pulse radiantly in the scared seat (辫墨峁环补) that is one's own body consisting of the universe. And in their midst shines Supreme 艢颈惫补, the treasure of consciousness.鈥�^[4]

Similar practices to what 艢颈惫腻苍补苍诲补 is describing in this verse can be found throughout Kaula tantras and are often focused on maintaining stable awareness of the sequential (krama) unfolding of consciousness through experiencing and recognizing their flows in sensory^[5] perceptions and enjoyments. By paying close attention to the flux of how consciousness comes into being, the practitioner expands their subjectivity and awareness of the dynamic structure of consciousness and reality. Meditating on perception through the senses is not meant to increase sensory enjoyments鈥攐ne doesn't need to practice spiritual disciplines to enjoy their senses! On the contrary, when practiced by qualified adepts, subtle meditations on perception and sensory enjoyment can actually lead the senses, 辫谤腻峁嘺 (subtle life-force), and the mind back to their origin in pure luminous consciousness and are a hallmark of Kaula yogic practice. The 痴颈箩帽腻苍补产丑补颈谤补惫补迟补苍迟谤补 teaches that what sets the practitioner apart from other living beings is that the practitioner pays attention to the subtle relationship between the subject and object in every experience.^[6]

The interaction between the senses and objects of the world is often described within Kaula tantras as the meeting of siddhas and 测辞驳颈苍墨蝉, a union which, just as 艢颈惫腻苍补苍诲补 describes, is said to produce nectar from their mutual interaction and enjoyment.

The fifth verse of the 痴腻迟奴濒补苍腻迟丑补蝉奴迟谤补^[7] teaches:

啶膏た啶︵�嵿ぇ啶�啷嬥�椸た啶ㄠ��啶膏�傕�樴�熰�嵿�熰ぞ啶ㄠ�� 啶�啶灌ぞ啶�啷囙げ啶距お啷嬥う啶�啶� 啷� 啷� 啷�

siddha测辞驳颈苍墨蝉a峁僩ha峁�峁�膩n mah膩mel膩podaya岣� || 5 ||

The Great Union arises by the union of Siddhas and Yogin墨s.

Ananta艣aktip膩da explains in his commentary to this verse:

啶膏た啶︵�嵿ぇ啶距ざ啷� 啶� 啶�啷嬥�椸た啶ㄠ�嵿く啶多�� 啶� 啶むぞ啶� 啶膏た啶︵�嵿ぇ啶�啷嬥�椸た啶ㄠ�嵿く啶� 啶掂た啶粪く啶曕ぐ啶｀�囙ざ啷嵿さ啶班��啶班�傕お啶距�� 啷� 啶むぞ啶膏ぞ啶� 啶膏�傕�樴�熰�嵿�熰�� 啶膏�傕�椸ぎ啷� 啶椸�嵿ぐ啶距す啷嵿く啶椸�嵿ぐ啶距す啶曕�嬥き啶�啶膏�傕ざ啷嵿げ啷囙し啶� 啶�啶班じ啷嵿お啶班ぞ啶椸�傕ぐ啶｀�曕�嵿ぐ啶�啷囙ぃ啶距げ啶苦�權�嵿�椸え啶�啷� 啷� 啶む�囙�� 啶嗋げ啶苦�權�嵿�椸え啷囙�� 啶膏う啷堗さ 啶�啶灌ぞ啶�啷囙げ啶距お啷嬥う啶�啶� 啶�啶灌ぞ啶�啷囙げ啶距お啶膏�嵿く啶距す啶ㄠ�嵿い啷囙う啶ㄠ�嵿い啶距い啷嵿ぎ啶曕う啷嵿さ啶�啶掂た啶椸げ啶ㄠぞ啶む�� 啶ㄠた啶班�佮い啷嵿い啶班�氞た啶︵�嵿さ啷嵿く啷嬥ぎ啷嵿え啶� 啶膏い啶む�� 啶�啶灌ぞ啶膏ぞ啶�啶班じ啷嵿く啶距い啷嵿ぎ啶曕じ啷嵿く 啶膏ぐ啷嵿さ啶む�嵿�� 啶�啷嵿ぐ啶む�嵿く啶曕�嵿し啶むく啶� 啶夃う啶�啶� 啶膏ぎ啷佮げ啷嵿げ啶距じ啷� 啶�啶掂い啶� 啶囙い啷嵿く啷� 啶呧ぐ啷嵿ぅ啶� 啷� 啶掂�囙う啷嵿く啶掂�囙う啶曕う啷嵿さ啶�啶距お啷嵿ぐ啶ムえ啶�啷嵿ぐ啶掂�冟い啷嵿い啷嵿く啶� 啶�啶班ぎ啶距う啷嵿さ啶�啶膏ぎ啶距さ啷囙ざ啶� 啶膏ぐ啷嵿さ啶む�嵿ぐ啶距さ啶膏�嵿ぅ啶苦い 啶囙い啷嵿く啷� 啶夃�曕�嵿い啶� 啶�啶掂い啶� 啷� 啷� 啷�

siddh膩艣 ca yoginya艣 ca t膩岣� siddhayoginya岣� vi峁�ayakara峁噀艣var墨r奴p膩岣� | 迟腻蝉腻峁� 蝉补峁僩丑补峁�峁�补岣� sa峁僩amo gr膩hyagr膩hakobhaya蝉补峁兣沴别峁�a岣� paraspar膩g奴ra峁嘺krame峁嚹灞艟贬箙g补苍补m | tena 膩濒颈峁単补nena sadaiva mah膩mel膩podaya岣� mah膩mel膩pasy膩hantedant膩tmakadvayavigalan膩t niruttaracidvyomni 蝉补迟补迟补峁� 尘补丑腻蝉腻尘补谤补蝉测腻迟尘补办补蝉测补 sarvatra 辫谤补迟测补办峁�a迟补测腻 耻诲补测补岣� 蝉补尘耻濒濒腻蝉辞 bhavati ity 补谤迟丑补岣� | vedyavedakadvay膩prathanaprav峁泃ty膩 param膩dvayasam膩ve艣a岣� sarvatr膩vasthita ity 耻办迟补峁� bhavati || 5 ||

鈥�The Siddhas and Yogin墨s are the objects of sense and the goddesses of the senses, respectively. Their 鈥榰nion鈥� is their intimate coming together (蝉补峁僩补尘补), the close (mutual) conjunction (蝉补峁兣沴别峁�a) of both subject and object, and (their) embrace (腻濒颈峁単补苍补) by the process of (their) mutual implication (腻驳奴谤峁嘺苍补). It is by that embrace that 鈥榯he Great Union arises鈥� at all times. (In other words) by the falling away of the two, namely, the subjectivity and objectivity of the Great Union, the Great Oneness (尘补丑腻蝉腻尘补谤补蝉测补) pours forth constantly, completely and everywhere as a direct immediate experience within the Sky of unexcelled consciousness. What is taught (here) is that penetration (and mystic absorption) into the supreme non-dual (reality) takes place everywhere by the ongoing power of the absence of the perception of the two, namely, subject and object.鈥�^[8]

Abhinavagupta, in the fourth chapter of his 罢补苍迟谤腻濒辞办补, describes how the intimate union of subject and object, just like sexual union, produces nectar as follows:

啶�啶ム�� 啶�啷嬥え啶苦ざ啷� 啶� 啶侧た啶權�嵿�椸�� 啶� 啶膏�傕く啷嬥�椸ぞ啶む�� 啶膏�嵿ぐ啶掂い啷囙そ啶�啷冟い啶�啷� 啷�
啶むぅ啶距ぎ啷冟い啶距�椸�嵿え啶苦じ啶傕く啷嬥�椸ぞ啶︵�� 啶︵�嵿ぐ啶掂い啶膏�� 啶む�� 啶� 啶膏�傕ざ啶�啶� 啷� 啷оォ啷� 啷�

yath膩 yoni艣 ca 濒颈峁単补峁� ca sa峁儁og膩t sravate'm峁泃am |
tath膩m峁泃膩gnisa峁儁og膩d dravatas te na sa峁兣沘ya岣� || 131 ||

鈥淛ust as the (female) yoni and (male) 濒颈峁単补 stream forth nectar by (their) union, similarly, no doubt, the fire of the subject and the moon (补尘峁泃补) (of the object) exude (nectar) by (their) union.鈥�^[9]

The 惭补丑腻苍补测补辫谤补办腻艣补 of Ar峁嘺simha echoes these teachings regarding the blissful union of the contact between consciousness and sense objects in the following verse:

啶椸�嵿ぐ啶距す啷嵿く啶椸�嵿ぐ啶距す啶曕じ啶傕ざ啷嵿げ啷囙し啶距う啷� 啶呧え啶侧�嵿お啶距す啷嵿げ啶距う啶ㄠた啶班�嵿き啶班ぞ 啷�
啶�啶� 啶膏�傕さ啶苦う啷� 啶班ぞ啶溹い啷� 啶膏�堗�� 啶�啶灌ぞ啶�啷囙げ啶距お啶掂た啶椸�嵿ぐ啶灌�� 啷� 啷оエ啷� 啷�

gr膩hyagr膩hakasa峁兣沴e峁Ｄ乨 analp腻丑濒腻诲补nirbhar膩 |
y膩 sa峁僾id r膩jate saiva mah膩mel膩pavigraha岣� || 127 ||

鈥淭he consciousness that shines, full of the great bliss (腻丑濒腻诲补) that comes from the contact between subject and object, is the form of the Great Union.鈥�^[10]

From within the 艢谤墨惫颈诲测腻 tradition, 础尘峁泃腻苍补苍诲补 in his 顿墨辫颈办腻 commentary on the

驰辞驳颈苍墨丑峁沝补测补迟补苍迟谤补 (2.79) describes how the 测辞驳颈苍墨蝉 of the senses are forms of consciousness and, as Dr. Mark Dyczkowski has pointed out, the first half-verse is cited by Jayar^[11] 膩tha in his Viveka commentary on the 罢补苍迟谤腻濒辞办补, thereby providing an interesting continuity between these two^[12] Kaula traditions.

础尘峁泃腻苍补苍诲补 teaches in his commentary:

啶�啶む�嵿ぐ 啶�啶む�嵿ぐ 啶�啶苦げ啶苦い啶� 啶�啶班��啶氞く啶膏�� 啶むい啷嵿ぐ 啶むい啷嵿ぐ 啶掂た啶�啷佮ぐ啷� 啶忇さ 啶溹�冟ぎ啷嵿き啶む�� 啷�
啶むい啷嵿じ啶むぞ啶� 啶灌た 啶ㄠた啶�啶�啶距さ啶侧ぎ啷嵿が啶ㄠ�� 啶о�嵿く啶距え啶�啷傕�溹え啶曕ぅ啶� 啶掂た啶∴ぎ啷嵿が啶ㄠぞ 啷�
啶囙い啶� 啶�啷嵿ぐ啶距ぎ啶距ぃ啶苦�曕さ啶氞え啷嬥�曕�嵿い啶班��啶む�嵿く啶� 啶�啶距い啷冟ぎ啶距え啶�啷囙く啶膏�傕さ啶苦う啷� 啶�啷嬥�椸た啶ㄠ�嵿く啶膏�� 啶むぞ啶膏ぞ啶� 啶�啷囙げ啶ㄠぎ啷� 啶呧え啷嵿い啶班�嵿ぎ啷佮�栢��啶�啶距さ啷囙�� 啶�啶班お啷嵿ぐ啶�啶距い啷冟さ啶苦ざ啷嵿ぐ啶距え啷嵿い啶苦�� 啶呧ぅ啶掂ぞ 啶�啷嵿ぐ啶距す啷嵿ぎ啷嵿く啶距う啷嵿く啶粪�嵿�熰�曕ぞ啶班�嵿�氞え啶距ぐ啷嵿ぅ啶� 啶膏ぞ啶�啶�啶苦�曕ざ啶曕�嵿い啶苦�氞�曕�嵿ぐ啶�啷囙げ啶ㄠ�� 啶�啷嬥�椸た啶ㄠ��啶�啷囙げ啶ㄠぎ啷� 啶むい啷嵿ぐ啷嬥う啷嵿く啷佮�曕�嵿い啷堗��

yatra yatra milit膩 mar墨cayas tatra tatra vibhur eva j峁沵bhate |
tatsat膩峁� hi niyam膩valambana峁� dhy膩nap奴janakath膩 惫颈岣峚尘产补苍腻 ||
iti pr膩m膩峁噄kavacanoktar墨ty膩 m膩t峁沵膩nameyasa峁僾ido yoginyas 迟腻蝉腻峁� melanam antarmukh墨bh膩vena parapram膩t峁泇i艣r膩nti岣� athav膩 br膩hmy膩dya峁ａ弓ak膩rcan膩rtha峁� s膩mayika艣akticakramelana峁� yogin墨melanam tatrodyuktai岣�

鈥淭he All-pervasive Lord (vibhu) Himself blossoms forth wherever the rays (of the senses) unite. For those who possess that same Being and who do not (need to) take the support of rules and regulations (niyama), (all) talk of meditation and (outer) worship is deceit. The 测辞驳颈苍墨蝉 are (forms of) consciousness as subject, means and object of knowledge. Their union is (their) repose in the supreme perceiver brought about by (their) introverted state. Or else (it can be understood to mean) union together equally in the one wheel of energies in order to worship the groups of eight (Mothers), 叠谤腻丑尘墨 and the rest. This is the union of the 测辞驳颈苍墨蝉.鈥�^[13]

Concerning the liberatory power of the senses, Abhinavagupta directly incorporates a number of verses from the fifteenth chapter of the 惭腻濒颈苍墨惫颈箩补测辞迟迟补谤补迟补苍迟谤补 in the seventeenth chapter of his 罢补苍迟谤腻濒辞办补 that precisely qualify what types of sensory activities are liberating and what types are binding as follows:

啶�啶ㄠ�嵿ぇ啶�啷嬥�曕�嵿し啶距さ啷� 啶夃き啶距さ啷� 啶忇い啶距さ啷� 啶囙え啷嵿う啷嵿ぐ啶苦く啶距ぃ啶距�� 啶溹�椸�佮ぐ啷� 啶�啷佮ぇ啶距�� 啷�
啶ㄠた啶椸�冟す啷�啶むぞ啶ㄠた 啶�啶ㄠ�嵿ぇ啶距く 啶掂た啶�啷佮�曕�嵿い啶距え啶� 啶掂た啶�啷佮�曕�嵿い啶�啷� 啷� 啷оェ啷� 啷�
啶忇い啶距え啶� 啶掂�嵿く啶距お啶曕�� 啶�啶距さ啷� 啶�啶︵�� 啶膏�嵿く啷佮ぐ啷� 啶�啶ㄠじ啶� 啶膏す 啷�
啶�啷佮�曕�嵿い啶距え啶� 啶曕�嵿さ啶距お啶� 啶掂た啶粪く啷� 啶班�嬥ぇ啶距う啷� 啶�啶ㄠ�嵿ぇ啶距く 啶むぞ啶ㄠた 啶む�� 啷� 啷оェ啷� 啷�
啶囙い啷嵿く啷� 啶忇さ啶� 啶︵�嵿さ啶苦さ啶苦ぇ啷� 啶�啶距さ啶� 啶多�佮う啷嵿ぇ啶距ざ啷佮う啷嵿ぇ啶�啷嵿ぐ啶�啷囙う啶む�� 啷�
啶囙え啷嵿う啷嵿ぐ啶苦く啶距ぃ啶距�� 啶膏ぎ啶距�栢�嵿く啶距い啶� 啶膏た啶︵�嵿ぇ啶�啷嬥�椸��啶多�嵿さ啶班��啶�啶む�� 啷� 啷оェ啷� 啷�

bandhamok峁Ｄ乿 ubh膩v et膩v indriy膩峁嚹佱箖 jagur budh膩岣� |
nig峁沨墨t膩ni bandh膩ya vimukt膩ni vimuktaye || 112 ||
et膩ni vy膩pake bh膩ve yad膩 syur manas膩 saha |
mukt膩ni kv膩pi vi峁�aye rodh膩d bandh膩ya t膩ni tu || 113 ||
ity eva峁� dvividho bh膩va岣� 艣uddh膩艣uddhaprabhedata岣� |
indriy膩峁嚹佱箖 sam膩khy膩ta岣� siddhayog墨艣var墨mate || 114 ||

鈥淭he wise have said that both bondage and liberation are (conditions) of the senses. Restrained, they serve to bind (the soul), liberated (from restraint, they serve as a mean to) liberation. These (senses) are liberated if they are, along with the mind, in (the one) allpervading state. (But) by being restricted somewhere to (a particular) object, they bind (the soul). Similarly, it is said in the 厂颈诲诲丑补测辞驳别艣惫补谤墨尘补迟补 that the state of the senses is of two kinds, according to whether they are pure or impure.鈥�^[14]

Utpaladeva teaches in his 艢颈惫补stotr膩val墨 that for devotees the senses are actually the path to worship, venerate, and contemplate the deity and reality as follows:

啶膏ぐ啷嵿さ 啶忇さ 啶�啶掂げ啷嵿げ啶距き啶灌�囙い啷佮ぐ啷� 啶�啶曕�嵿い啶苦ぎ啶むぞ啶� 啶掂た啶�啷� 啷�
啶膏�傕さ啶苦え啷嵿ぎ啶距ぐ啷嵿�椸�嬧�權く啶�啷� 啶嗋す啷嵿げ啶距う啶︵�佮�冟�栢ぎ啷嬥す啷堗じ啷� 啶む�嵿ぐ啶苦ぇ啶� 啶膏�嵿ぅ啶苦い啶� 啷� 啷оウ 啷�

sarva eva bhavall膩bhahetur bhaktimat膩峁� vibho |
sa峁僾inm膩rgo鈥檡am 腻丑濒腻诲补du岣�khamohais tridh膩 sthita岣� || 10 ||

鈥淭he path of the senses is threefold,
Marked by pleasure, pain, and delusion.
For the devotee this is the path
That leads to your attainment.鈥�^[15]

In terms of specific practices oriented at recognizing the bliss of consciousness within the body and sensory enjoyments, the 痴颈箩帽腻苍补产丑补颈谤补惫补迟补苍迟谤补 teaches:

啶溹�椸�嵿ぇ啶苦お啶距え啶曕�冟い啷嬥げ啷嵿げ啶距じ啶班じ啶距え啶ㄠ�嵿う啶掂た啶溹�冟ぎ啷嵿き啶｀ぞ啶む�� 啷�
啶�啶距さ啶�啷囙う啷� 啶�啶班た啶むぞ啶掂じ啷嵿ぅ啶距ぎ啷� 啶�啶灌ぞ啶ㄠえ啷嵿う啶膏�� 啶むい啷� 啶�啶掂�囙い啷� 啷� 啷�啷� 啷�
啶椸��啶むぞ啶︵た啶掂た啶粪く啶距じ啷嵿さ啶距う啶距じ啶�啶膏�屶�栢�嵿く啷堗�曕い啶距い啷嵿ぎ啶ㄠ�� 啷�
啶�啷嬥�椸た啶ㄠじ啷� 啶むえ啷嵿ぎ啶�啶む�嵿さ啷囙え 啶�啶ㄠ�嬥ぐ啷傕あ啷囙じ啷� 啶むう啶距い啷嵿ぎ啶むぞ 啷� 啷�啷� 啷�
啶�啶む�嵿ぐ 啶�啶む�嵿ぐ 啶�啶ㄠじ啷� 啶む�佮し啷嵿�熰た啶班�� 啶�啶ㄠじ啷� 啶むい啷嵿ぐ啷堗さ 啶оぞ啶班く啷囙い啷� 啷�
啶むい啷嵿ぐ 啶むい啷嵿ぐ 啶�啶班ぞ啶ㄠえ啷嵿う啶膏�嵿さ啶班�傕お啶� 啶膏ぎ啷嵿お啷嵿ぐ啶掂ぐ啷嵿い啶む�� 啷� 啷�啷� 啷�
啶�啶む�嵿ぐ 啶�啶む�嵿ぐ啶距�曕�嵿し啶�啶距ぐ啷嵿�椸�囙�� 啶氞�堗い啶ㄠ�嵿く啶� 啶掂�嵿く啶溹�嵿く啶む�� 啶掂た啶�啷嬥す啷� 啷�
啶むじ啷嵿く 啶むえ啷嵿ぎ啶距い啷嵿ぐ啶оぐ啷嵿ぎ啶苦い啷嵿さ啶距�氞�� 啶氞た啶侧�� 啶侧く啶距う啷� 啶�啶班た啶むぞ啶む�嵿ぎ啶むぞ 啷� 啷оェ啷� 啷�

箩补驳诲丑颈辫腻苍补办峁泃辞濒濒腻蝉补谤补蝉腻苍补苍诲补惫颈箩峁沵产丑补峁嚹乼 |
bh膩vayed bharit膩vasth膩m mah膩nandas tato bhavet || 72 ||
驳墨迟腻诲颈惫颈峁�a测腻蝉惫腻诲腻蝉补尘补蝉补耻办丑测补颈办补迟腻迟尘补苍补岣� |
yoginas tanmayatvena manor奴岣峢es tad膩tmat膩 || 73 ||
yatra yatra manas tu峁ａ弓ir manas tatraiva dh膩rayet |
tatra tatra par膩nandasvar奴pa峁� sampravartate || 74 ||
yatra yatr膩k峁�am膩rge峁嘺 caitanya峁� vyajyate vibhoh |
tasya tanm膩tradharmitv膩c cil lay膩d bharit膩tmat膩 || 117 ||

鈥淥ne should meditate on the state of fullness [filling one鈥檚 body] arising from the blossoming of delight in the pleasing taste of food and drink. From that [meditation], one attains supreme bliss. (72)

The 驰辞驳墨 who has merged with the incomparable delight of savoring sense objects such as music, becomes one with that [blissful state]. This takes place by the expansion [of that delight] in the heart by being totally immersed in it. (73)

Wherever the mind delights, let it become steadily focused upon that. In any such experience, the nature of the ultimate bliss becomes manifest. (74)

Wherever consciousness of the all-pervasive Lord manifests through the medium of perception, an all-embracing fullness arises, because that [object of perception], which has the property of a sensory experience, dissolves into consciousness.鈥�^[16] (117)

Footnotes and references:

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[1]:

See Abhinavagupta's description in 罢补苍迟谤腻濒辞办补 4.42 of the 蝉腻峁僺颈诲诲丑颈办补 guru who is initiated and consecrated as a teacher by the goddesses of his own consciousness in Dyczkowski 2023, III, 55.

[2]:

See 叠丑腻蝉办补谤补谤腻测补's commentary on the 叠丑腻惫补苍辞辫补苍颈峁�a诲, verse three.

[3]:

For precise correlations see the 碍腻尘补办补濒腻惫颈濒腻蝉补 verses 40-45.

[4]:

Translation by Dyczkowski 2009, Introduction Vol I, 723.

[5]:

Following emanation (蝉峁涐梗峁璱), stability (sthiti), dissolution (蝉补峁僪腻谤补), the inexplicable state (补苍腻办丑测补), and sometimes a fifth state of pure illumination (产丑腻蝉腻).

[6]:

痴颈箩帽腻苍补产丑补颈谤补惫补迟补苍迟谤补 106.

[7]:

The 痴腻迟奴濒补苍腻迟丑补蝉奴迟谤补 is an important text from the K膩l墨krama tradition. It was first published in Sanskrit, with an English translation, in the famous Kashmir Series of Texts and Studies (KSTS) in 1923 by Pandit Madhusudan Kaul Shastri. Swami Lakshmanjoo taught this important text to several of his students, who also published translations, including Lilian Silburn (1959), Mark Dyczkowski (2019), and Bettina B盲umer (2021). Swamiji's teachings on this text, based on audio recordings of his lectures, were published (in English) in 1996 by the Ishwar Ashram Trust.

[8]:

Verse and commentary translated by Dyczkowski 2019, 6-7.

[9]:

Translation by Dyczkowski 2023 III, 177.

[10]:

Translation by Dyczkowski 2023, III, 504.

[11]:

yatra yatra milit膩 mar墨cayas tatra tatra vibhur eva j峁沵bhate.

[12]:

Dyczkowski 2023 I, 43, fn. 119.

[13]:

Translation by Dyczkowski 2023 I 49, fn. 119.

[14]:

Translation by Dyczkowski 2023 IX, 188.

[15]:

Translation by Rhodes-Bailly 1987, 30.

[16]:

Verse translations by Ben Williams.