This spiritual treasure, gifted by God to the sage Vasugupta for the upliftment of human kind, is considered to be one of Kashmir Shaivism's most important scriptures.

1.01.  caitanyamātmā

Supreme consciousness is the reality of everything.

1.02.  jñānaṁ bandhaḥ

Knowing differentiatedly is bondage and not knowing undifferentiatedly is bondage.

1.03.  yonivargaḥ kalāśarīram

Māyīyamala and kārmamala are also bondage.

1.04.  jñānādhiṣṭhānam matṛikā

The Universal Mother commands this triple knowledge.

1.05.  udyamo bhairavaḥ

That effort, the flashing forth of active awareness that instantaneously makes universal consciousness shine, is Bhairava.

1.06.  śaktiḥcakrasaṁdhāne viśvasaṁhāraḥ

By establishing and meditating on the wheel of energies the differentiated universe comes to an end.

1.07.  jāgratsvapnasuṣuptabhede turyābhogasaṁbhavaḥ

Such a heroic yogi experiences the expansive state of turya in the differentiated states of waking, dreaming and deep sleep.

1.08.  jñānam jāgrat

External organic knowledge constitutes the waking state.

1.09.  svapno vikalpāḥ

Internal perceptions and thoughts comprise the dreaming state.

1.10.  aviveko māyāsauṣuptam

Forgetfulness and the negation of awareness is the dreamless state or māyā.

1.11.  tritayabhoktā vīreśaḥ

The one who enjoys the oneness of the three states, waking, dreaming and deep sleep in turīya becomes the master of all organic energies.

1.12. vismayo yogabhūmikāḥ

The predominant sign of such a yogī is joy filled amazement.

1.13. icchā śaktirūmā kumāri

His will is the energy of Lord Śiva and it is called umā and kumāri, or for such a yogī his will is one with the energy of Lord Śiva, unobstructable, completely independent, always given to play.

1.14.  dṛiśyaṁ śarīram

This entire perceived world is his own self, or 
His own body is just like an object to him.

1.15.  hṛidaye cittasaṁghaṭṭād dṛiśyasvāpadarśanam

When his thoughts are diverted to the center of God consciousness then he feels the existence of God con- sciousness in oneness in the objective world and in the world of negation.

1.16.  śuddha-tattva-saṁdhānādvā’paśuśaktiḥ

Or by aiming at the pure element of Śiva he possesses Śiva’s unlimited energy.

1.17.  vitarka ātmajñānam

Any inference of such a yogī is knowledge of his own real self.

1.18.  lokānandaḥ samādhisukham

The joy of his mystical trance (samādhi) is bliss for the whole universe.

1.19.  śaktisandhāne śarīrotpattiḥ

By infusing his energy of will the embodiment of that which is willed occurs at once.

1.20. bhūtasaṁdhāna-bhūtapṛithaktva-
viśvasaṁghaṭṭāḥ

By the greatness of this achievement of the energy of will the yogī can focus his awareness and heal the sick and suffering, separate elements from his body and be free from the limitations of space and time.

1.21. śuddhavidyodyāccakreśatva-siddhiḥ

(When this yogī does not desire limited powers and is eager to attain the knowledge of universal being then) . . . pure knowledge rises and by that knowledge he becomes the master of the universal wheel.

1.22. mahāhṛidānusaṁdhānān mantravīryānubhavaḥ

By the attentive continuity of meditation on the great ocean of consciousness the power of supreme I is attained.

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