Laghustavacarcastavau 5_364

5_364

ityādismṛtyā ca jugupsāśravaṇāt kathaṃ vā svasmādbhinnadhyeyagatatadīya
vibhavādiparāmarśanena dhyāturapi tadvibhavāmodacamatkāraprāptiryenātra
prākaraṇikaṃ vaśyatvādi syāt na hyanyabhojanādinā'nyasya tuṣṭipuṣṭī
syātāmityanupapattyā ca bhedadarśināmupāsanā niṣphalā
syādityāśaṃkāyāmanyathā vyākhyeyam ananyamanasa iti
svābhinnavimarśavantaḥ svātmānameva tathāvidhatvadrūpatādātmyena
parāmṛśantaḥ svātmatādātmyenoktavidhasvarūpāṃ tvāmupāsīnā ityarthaḥ .
paduktaṃ- devī bhūtvā yajeddevīm iti . evaṃ rodhasī paśyanti
dhyeyaikyabhāvena samāptiparyantaṃ bhāvayantīti bhāvaḥ . nanu kiṃ phalaṃ
punastaiḥ prāpyamityata āha teṣāmiti . teṣāmuktaprakāreṇa dhyānaparāmarśaṃ
nibhālayamānānāmanaṅgajvareṇa dṛṣṭyādisamutpannamadanajanyasantāpena
klāntā vivaśībhūtatanulatāstathā trasto bhīto yaḥ kuraṅgaśāvako
hariṇabālakastasya dṛg dṛṣṭiriva yāsāṃ tāḥ
sarvāṅgasaundaryavibhramavatyaḥ kāminyo'pi dhruvaṃ niścitaṃ vaśyā āyattā
bhavanti . apirbhinnakramo'pi . tena na kevalaṃ strīṇāmeva vaśagatvaṃ rājāno'pi
vaśyāḥ syuriti . taduktaṃ jñānārṇave-

how could a meditator, by cognitively reflecting upon the majesty and qualities belonging to an object of meditation distinct from oneself, attain the wonder of aesthetic repose in the fragrance of that majesty, so that the subjugation and so forth relevant to the context could take place here? For by another's eating, satisfaction and nourishment cannot belong to someone else; and because of this logical inconsistency, the worship of those who see duality would be fruitless. Lest this doubt arise, it must be explained otherwise: 'those whose minds are not other' means those who possess reflective awareness non-different from themselves; cognitively reflecting upon their own self as having identity with your nature of that kind; worshipping you, whose nature is of the aforesaid kind, in identity with their own self—this is the meaning. As it has been said: "Becoming the Goddess, one should worship the Goddess." Thus 'they behold heaven and earth,' meaning they creatively contemplate until full realization with the attitude of oneness with the object of meditation—this is the sense. But then, what fruit is to be gained by them? In reply, he says: 'to them' (teṣām). To them, who contemplate through meditation and cognitive reflection in the manner described, women whose creeper-like bodies have become faint and languid through the fever of Love, the torment born of passion aroused by glances and the like, and whose eyes are like the gaze of a frightened young deer, a fawn—desirable women endowed with beauty and graceful charm in every limb—certainly become subject to their will. The particle 'api' ('even') has an altered syntactic position; by this, not only women fall under their sway, but even kings become subjugated. As has been said in the Jñānārṇava Tantra: