Laghustutih (vrittisameta) 257

257

śabdādipañcakaṃ tatastadāśrayabhūtamākāśādipañcakaṃ ca sṛjati . evaṃ
sṛṣṭāni mahadādīnīśvarecchayā kālakrameṇānyonyaṃ militvā haimaṃ
brahmāṇḍamutpādayanti . tasmiṃśca kāraṇodakaśāyini tadanupraveśāt
paripakve vibhinne ca sahasraśīrṣādimān puruṣo bhavati . tasya
nābhipadmāddhiraṇyagarbhaḥ . sa caturdaśa bhuvanāni tadgatāni
jarāyujāṇḍajasvedajodbhijjabhedena caturvidhāni bhūtānic a sṛṣṭvā
teṣvanupraviṣṭaḥ svamāyayā kālādisaṅkocaṃ prāptaḥ paśurbhavati . yaḥ
suro'suro naro nārakī iti cocyate . sa ca
dehādisaṅkocamitastatkṛtapuṇyāpuṇyābhyāmūrdhaṃ cādha ihaloke ca bhramati
. tasya dehodbhavahetavo mahadādaya eva . ato yadāsau
saṃsārādudvignastattvajñaṃ guruvaramupagamya tasmānmantradīkṣāṃ prāpya
svātmānameva parameśvaramupāste tadā tatprasādāt piṇḍamaṇḍe'ṇḍaṃ bhūmau
bhūmim apsu ambhāṃsi tejasi tad vāyau tamākāśe tamahaṅkāre taṃ mahati taṃ
prakṛtau prakṛtiṃ māyāyāṃ tāṃ ca sakāryāṃ vidyāyāṃ tāmīśvare taṃ
sadāśive tamapi śivaśaktyātmake tattve saṃhṛtyāhaṃ viśvasraṣṭā brahmā
pālako viṣṇuḥ saṃhartā rudraḥ tirodhāyaka īśvaraḥ sarvānugrāhakaḥ sadāśivaḥ
sṛjyādipadasthāḥ sarve devāsurādayaścāhameva na kālatraye'pi matto'nyat
tattvāntaramasti . ahaṃ ca sadānandacidghanāpaghanaḥ paraśaktiparirambhitaḥ
paramaśiva eva na punarmanuṣyābhāsa iti sākṣādīkṣate tadā parā śaktiḥ
rūpāntaramapahāya paramaśivasāmarasyaṃ gatā tatraiva ramate . pumāṃśca
mukto bhavati . seyaṃ bandhāvasthā mokṣāvasthā cātra prakāśiteti śivam .. 15 ..

the five beginning with sound, and then the five beginning with space which serve as their substrata. The [principles] beginning with mahat thus created, uniting with one another in the course of time by the will of Īśvara, generate the golden cosmic egg. And in that [egg] lying in the causal waters, because of his entering into it, when it is ripened and split open, the Puruṣa having a thousand heads and so forth comes to be. From his navel lotus comes Hiraṇyagarbha. He, having created the fourteen worlds and the four kinds of beings residing in them divided as womb-born, egg-born, sweat-born, and plant-born, having entered into them, attained the contraction of kāla and the rest through his own māyā, and became a bound soul, who is called god, demon, man, or denizen of hell. And, having attained the contraction of body and so forth, he wanders upwards, downwards, and in this world according to the merits and demerits done by that [body]. The causes of the arising of his body are indeed mahat and the rest. Therefore, when this [bound soul], disgusted with cyclic existence, approaches an excellent guru who knows reality, obtains initiation into mantra from him, and worships his very self as the supreme lord, then by his grace, dissolving the body in the cosmic egg, the egg in the earth, the earth in the waters, the waters in fire, that [fire] in wind, that in space, that in egoity, that in mahat, that in prakṛti, prakṛti in māyā, and that together with its effect in vidyā, that in Īśvara, that in Sadāśiva, and that too in the principle consisting of Śiva and Śakti, he directly sees: 'I am Brahmā the creator of the universe, Viṣṇu the protector, Rudra the destroyer, Īśvara the concealer, Sadāśiva the bestower of grace upon all; and all the gods, demons, and others occupying states such as the created are myself alone; at no point in the three times is there any other reality different from me. And I am none other than Paramaśiva himself, whose body is a dense mass of eternal bliss and consciousness, embraced by the supreme power, and no longer an appearance of a mortal'—then the supreme power, abandoning any other form and having attained identity of essence with Paramaśiva, delights right there. And the soul becomes liberated. Thus this state of bondage and state of liberation has been illuminated here. May all be auspicious. 15.