% Text title            : VirupAksha Panchashika
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\engtitle{.. VirupAkshapanchashika ..}##
\itxtitle{.. virUpAkShanAthapAdapraNItA virUpAkShapa~nchAshikA ..}##\endtitles ##
namo vishvasharIrAya vishvaikAtmyAvabhAsine |
nityapratyavamarshAya shambhave vishvasiddhaye || 1|| 
saMvitsiddhAntasiddhArthasArasa~NgraharUpiNIm |
pa~nchAshikAM virUpAkShaproktAM vyAkurmahe vayam || 2|| ##
Obeisance to Shiva, 
Whose Body is One with the Universe, 
Whose Self is One with the Universe,
Who realises everything as His own Self
through Self-Reflexive Recognition,
Who brings forth this Universe 
from within Himself.
The following 50 verses are a summary of the
Science of Consciousness and Self-Realisation.
##
\section{atha virUpAkShapa~nchAshikA |}
\section{atha prathamaH skandhaH |}
gandhagajasamararasikAyendrAya prakaTitAdriyugasamaraH |
nijasiddhibIjamasmai kathayati pR^iShTo virUpAkShaH || 1\.1|| ##
1.1. Virūpākṣa fought a battle, and 
his weapons were two mountains.
When asked, he explained the 
Secret of his Siddhi to Indra,
who was taking delight 
in the charging elephants.
##
vimatipadama~NgasarvaM mama chaitanyAtmanaH sharIramidam |
shUnyapadAdIlAvadhi dR^ishyatvAt piNDavat siddham || 1\.2|| ##
1.2. The difference is this:
I am in identity with the 
One Consciousness as my Self.
Hence, the Universe, 
from Void to Microcosm, is my Body.
The Universe is one's body -
as it is the Seen.
##
sampanno.asmi kR^isho.asmi snihyatkaraNo.asmi modamAno.asmi |
prANimi shunyo.asmIti cha ShaTsu padeShvasmitA dR^iShTA || 1\.3|| ##
1.3. ‘I-Am’, the Consciousness of Existence, 
persists in the Six Conditions:
“I am well-to-do,” “I am thin,” 
“I am enjoying,” “I am happy,” 
“I am breathing,” and 
“I am without thought”.
##
viShayasharIrendriyadhIprANanirodhaprasiddhyadasmitvAm |
itthaM chitimakhile.adhvani dhArayato vishvadehatvam || 1\.4|| ##
1.4. The Six Conditions, 
respectively comprise of
objects, body, senses, intelligence, 
breath and thoughtlessness.
One who Contemplates on this `I-Am', 
the Consciousness of Existence,
through the Six Conditions, 
Realises the Universe as his Body.
##
utkramya vishvato.a~NgAt tadbhAgaikatanuniShThitAhantaH |
kaNThaluThatprANa iva vyaktaM jIvanmR^ito lokaH || 1\.5|| ##
1.5. On departing the Body, 
which is the Universe,
the Self identifies itself 
with a particular body, 
as a part of the Universe.
The life of the ignorant 
is as good as death,
grasping at their own throats, 
gasping for breath.
##
dehe.asmitayA yadvajjaDayorAsphAlanaM mitho bAhvoH |
ichChAmAtreNetthaM giryorapi tadvashAjjagati || 1\.6|| ##
1.6. Taking this body as `I', 
you strike two insentient hands together, 
through mere will.
Knowing this Universe as `I', 
my very own Self, 
through the same will, 
I can make two mountains collide!
##
binduM prANaM shaktiM mana indriyamaNDalaM sharIraM cha |
Avishya cheShTayantIM dhAraya sarvatra chAhantAm || 1\.7|| ##
1.7. Bindu, Prāṇa, Śakti, Mana, 
Indrīyamaṇḍalam, Śarīram -
Realise that it is the `I' 
that drives them all.
##
IshvaratA kartR^itvaM svatantratA chitsvarUpatA cheti |
ete.ahantAyoH kila paryAyAH sadbhiruchyate || 1\.8|| ##
1.8. The wise say:
Īśvaratā, Kartṛtvam, 
Svatantratā, Citsvarūpatā -
are names of `I'.
##
|| iti virUpAkShapa~nchAshikAyAM vishvasharIratvaskandhaH prathamaH||
\section{atha dvitIyaH skandhaH |}
pratyavamarshAtmAsau chitiH svarasavAhinI parA vAk yA |
AdyantapratyAhR^itavarNagaNA satyahantA sA || 2\.9|| ##
2.9. The intrinsic nature of Consciousness is 
Self-Reflexive Recognition (Pratyavamarśa); 
tasting its own Bliss, it flows; it is ParāVāk.
The collection of phonemes 
from `A' to `KŚA' 
- ‘That Self-Awareness’ is ‘I’ - AHAM.
##
svaparAvabhAsanakShama AtmA vishvasya yaH prakAsho.asau |
ahamiti sa eka ukto.ahantA sthitirIdR^ishI tasya || 2\.10|| ##
2.10. Awareness is the Self of the Universe. 
It manifests both itself 
and its apparent other.
This Self which is `I', is a Unity. 
'I' is its Abstract Nature.
##
vichChinnAvichChinne idamityahamityubhe prathe tasya |
AbhAsyAbhAsakatAM sphuTayantyau chetyachitpadayoH || 2\.11|| ##
2.11. Awareness presents itself 
in Two Ways:
Awareness with differentiation 
is IDAM-``This.''
Awareness without differentiation 
is AHAM-``I.''
IDAM is the Object-Aspect of Consciousness 
- the Manifested.
AHAM is the Aspect of Consciousness 
- which Manifests.
##
ekaH sa AtmanAsau na hi kramo.astIha deshakAlAbhyAm |
bhedini mithaH sa muktashchetye bhedAshrayaH khalu saH || 2\.12|| ##
2.12. As the Self, Awareness is a Unity, 
without sequence, place or time.
However, seeing things 
as apart from the Self,
multiplying into diverse objects,
‘That Awareness’ is 
the Foundation of Differentiation.
##
svA~Nge chidgaganAtmani dugdhodanibhaH svashaktilaharINAm |
sambhedavibhedAbhyAM sR^ijati dhvaMsayati chaiSha jagat || 2\.13|| ##
2.13.This Sky of Consciousness, 
this Ocean of Milk,
is the Body of Awareness. 
It Creates and Destroys the Universe
through the Unifying and Separating 
Waves of its Śaktis.
##
rUpAdipa~nchaviShayAtmani bhogyahR^iShIkabhoktR^irUpe.asmin |
jagani prasaradanantasvashaktichakrA chitirbhAvyA || 2\.14|| ##
2.14. Consciousness must be meditated upon 
as possessing innumerable 
wheels-within-wheels 
of its own Śakti-s 
that Emanate this Universe, 
Pervade the Five Sense-Fields, 
and take the Forms 
of Mind-Objects, Senses and Knower.
##
somaravivahnilakShaNabhAgyendriyabhoktR^ibhAnapiNDAtmA |
bindurvimarshadharmA ShaNNAmeko.adhvanAM prANaH || 2\.15|| ##
2.15. Object, Senses and Knower
are respectively Moon, Sun and Fire.
Bindu's nature is to Manifest
(Concealing the Self, 
Revealing the Universe).
Bindu's nature is Self-Reflexive Recognition
(Concealing the Universe, 
Revealing the Self).
Bindu is the Prāṇa of the Ṣaḍadhva.
##
vyaktaM hi padArthAtmakamidaM jagannityameva tallagnam |
shaktyAtmakamavyaktaM tatraiva punarnimajjati cha || 2\.16|| ##
2.16. When Consciousness Manifests,
there is a Universe of Objects, 
Ever-Dependent upon the Bindu.
When Unmanifest, 
it has the nature of ĀtmaŚakti
and Merges Back into the Bindu.
##
ShoDashadhainaM navadhA ShoDhA bhindantyatha tridhA cha budhAH |
AdhArabhedalakShyaM bahusiddhikaraM cha setsyantaH || 2\.17|| ##
2.17. Bindu is meditated upon as
sixteen-fold, nine-fold, 
six-fold, and three-fold -
Multiple contemplations that 
produce multiple Siddhi-s.
##
yasya vimarshasya kaNaH padamantrArNAtmakastridhA shabdaH |
padatattvakalAtmArthoM dharmiNa itthaM prakAshasya || 2\.18|| ##
2.18. The three-fold Śabda of 
Varṇa, Mantra and Pada,
have Self-Reflexive Recognition 
as their nature.
The three-fold Artha of 
Kalā, Tattva and Bhuvana,
have Self-Reflexive Recognition 
as their nature.
##
svena vinA mR^itamaNDaM svAveshabalena jIvayannekaH |
mArtANDaH paramo.asau paranabhasi na kiM tvayA dR^iShTaH || 2\.19|| ##
2.19. Prakāśa pervades this manifest 
universe of objects through Vimarśa,
which otherwise would become 
an insentient void.
This All-Pervading Prakāśa is 
the Absolute Transcendent.
##
chidgaganakShIrodaM svayamichChAmandareNa saMkShobhya |
tachChaktivIchibhirasAvutthApayatIndumaNDAkhyam || 2\.20|| ##
2.20. He, out of Svātantraya, 
churns the Ocean of Milk,
Sky of Consciousness, the Mandara, 
with Icchā - Essence of Will.
He, through his Forms of Śakti-s
brings up the Psyche and Microcosm
(Moon / World-Egg ).
##
shaktirmAyA prakR^itiH pR^ithvIti chaturvibhAgamaNDaM yat |
yashcha vibhAgo.asya punarbahudhA sarve sthitaM mayi tat || 2\.21|| ##
2.21. The World-Egg has four divisions - 
Śakti, Māya, Prakṛti, Pṛthvī.
Each division is again manifold. 
All of this Abides in My Self.
##
|| iti virUpAkShapa~nchAshikAyAM prakAshaikAtmyaskandhaH dvitIyaH||
\section{atha tR^itIya skandhaH |}
ahameko.anastamitaprakAsharUpo.asmi tejasAM tamasAm |
antaH sthito mamAntastejAMsi tamAMsi chaikasya || 3\.22|| ##
3.22. I am the One Self, 
the Illumination that never sets.
I am the One within Light and Darkness - 
Vidya and Avidya.
Light and Darkness Abide in Me 
as an Indivisible Unity.
##
prathamo madhyama uttama iti puruShA bhedinastrayo.api mithaH |
mattastu mahApuruShAt pratyavamarshAtmano na bahiH || 3\.23|| ##
3.23. The Prathama (saḥ - third person), 
Madhyama (tvam - second person)
and Uttama (aham - first person) Puruṣa-s 
are not apart from Me - the Mahāpuruṣa, 
the All-Inclusive Person -
the One who has 
the Nature of Self-Reflexive Recognition.
##
yuShmachCheShApohavadahamiti yadbhAti bhinnamiha rUpam |
tadidaM bhAgavibhedo na tvahameko.asmi yannityam || 3\.24|| ##
3.24. In Ignorance, `I' as First Person
appears exclusive of ‘You’ and `They'.
These Differentiated Aspects of the Self
are not Eternal.
##
dyAvApR^ithivIdeshaH kAlo.aho rAtririti yayoH prasaraH |
te bhAnatirodhikR^itI shaktI me bhAvavR^indasya || 3\.25|| ##
3.25. Place and Time such as 
Heaven and Earth, Day and Night
are emanations of My two Śakti-s 
- Revealing and Concealing.
##
dhUmAvatI tirodhau puShTau hlAdA cha bhAsvatI bhAne |
kShobhe cha parispandA vyAptau vibhvIti shaktayaH pa~ncha || 3\.26|| 
dhUmAvatI pR^ithivyAM hlAdApsu shuchau tu bhAsvatI prathate |
vAyo spandA vibhvI nabhasi vyAptaM jagat tAbhiH || 3\.27|| ##
3.26. The 5 Śakti-s and their 5 Acts
3.27. The 5 Śakti-s and their 5 Elements
Pañcakṛtyakaritvam:
Dhūmāvatī Tirodha-Tirodhāna-Pṛthivī
Puṣṭa Hlāda-Sthiti-Apa
Bhāsvatī Bhāna-Sṛṣṭi-Tejas
Kṣobha Parispanda-Saṃhāra-Vāyu
Vyāpta Vibhviti-Anugraha-Ākāśa
??Translation missing??
##
nijadharmiNaM prakAshaM svarUpayantI prakAshyavargasya |
shaktirvimarsharUpA sharIrayatyakhilamasya mama || 3\.28|| ##
3.28. Śakti has the Nature of 
Self-Reflexive Recognition,
Śakti makes one Recognize 
‘That Awareness’, which is Herself.
Śakti is the intrinsic Nature of 
the Objects of Awareness,
Śakti makes one Recognize 
Everything that has arisen
as One's Own Body.
##
j~nAtR^ij~nAnaj~neyAtmakamakhilaM madvimarshavahnishikhA |
dagdhvA prakAsharUpaM shubhraM bhasmAvasheShayati || 3\.29|| ##
3.29. The fire of Self-Reflexive Recognition
burns up the Knower-Knowing-Known.
No Bhasma-residual ash;
only Vibhūti-Expansive Awareness.
(Śāmbhavavisarga)
##
akaThoramadvimarshajvAlAgraste tirodhimadbhAnam |
a~NgAravadiva bhasma prathate tatrANuvargasya || 3\.30|| ##
3.30. Partial burning up of the
Knower-Knowing-Known
by a weak flame of 
Self-Reflexive Recognition
leaves behind the ash of multiplicity, 
as an idea.
(Śaktivisarga)
##
kArtsnyenAviShTamivAraNyapurAdyagninA mayApi jagat |
chitramavadhUya bhedaM nanu gR^ihNAtyekarUpatvam || 3\.31|| ##
3.31. Just as a forest or city 
is engulfed by fire, 
the Universe is Pervaded by Me.
Therefore, there is no differentiation at all. 
All is Unity.
(Ekarupatvam)
##
antarmukhaM svarUpaM j~neyasya j~nAnamasya tu j~nAtA |
j~nAnasya j~nAtR^itanoshchitirekAsyAstvahaM nAnyaH || 3\.32|| ##
3.32. Knowing is 
the Inner-Self of the Known.
Knower is 
the Inner-Self of Knowing.
Consciousness is 
the Inner-Self of the Knower.
And I am 
the Inner-Self of Consciousness.
There is no other Inner-Self 
beyond this.
##
akramatA me kramikaM j~nAtrAdyaM sakramAkramA tu chitiH |
madvad j~nAtA j~nAnaM shaktiriva tritayavad j~neyam || 3\.33|| ##
3.33. I am without Sequence (Krama). 
The Knower-Knowing-Known is Sequence.
Consciousness is both -
With and Without Sequence.
Knower is Self. 
Knowing is Śakti.
Known is the Triad of 
Knower-Knowing-Known.
##
pItAdiShu hi na nIlaM teShvatra cha bhAti chAkShuShaM j~nAnam |
na shrautrAdiShu tadapi j~nAtA teShvatra chAnugataH || 3\.34|| ##
3.34. There is no blue 
when one is seeing yellow.
But visual knowledge is common in both.
There is no visual knowledge 
when there is auditory knowledge.
But the Knower is common in both.
##
j~nAtAraM mAM j~nAnaM shaktiM tritayAtmakaM punarj~neyam |
avikalpaM bhAvayataH so.ahaM sA tat tryaM tachcha || 3\.35|| ##
3.35. Contemplate without fabrication:
Knower is Self. Knowing is Śakti. 
Known is the Triad of
Knower-Knowing-Known.
I am He. Knowledge is Śakti. 
Tattva is the Triad.
##
santAnAntaravAhe j~nAtA vyAvR^ittabhAsanaH kramikaH |
jIvAkhyo madyogAnmadvat syAdakramAbhAsaH || 3\.36|| ##
3.36. The Knower enters into 
sequence, appearance and flux.
This is Jīva-the Ātma with contraction.
Uniting with Me, the Knower can - like Me,
Manifest without Sequence (Krama).
##
vedyaM svakramaviddhAM vittimanupravishada~NgaviShayAdyam |
veditari vittimukhato lInaM tallakShaNaM bhavati || 3\.37|| ##
3.37. Objects enter into Knowledge,
Knowledge enters into sequence.
When Objects resolve into the Knower,
they become One with His nature.
##
smR^ityanubhavAnusaMhitivashatastajjagadidaM tathA tadidam |
svairyahamAbhAsayitA bhinnaM chApohanena mithaH || 3\.38|| ##
3.38. I, out of My Svātantraya, 
Manifest the Universe -
as `That' out of Memory,
as `This' out of Immediate Perception
and as ``This is That'' 
out of Self-Reflexive Recognition.
Conceptual Differentiation is 
what makes them seem separate.
##
smR^itiranubhavasya bhAnaM so.arthasya dvau sahAnusandhAnam |
tritayamapi mAM vinaikaM kramarahitaM na ghaTate viduShAm || 3\.39|| ##
3.39.The wise know: 
Memory is recollection of Past Object.
Immediate Perception is of Present Object.
Self-Reflexive Recognition 
is the two together.
This triad arises out of me. 
I am Unity without Sequence.
##
astamitamarthajAtaM bhAtvA bhinnamiva ruddhatadbhAnam |
madbhAnaikAtmyena srota ivAbdhau sthitaM hi mayi || 3\.40|| ##
3.40. All Differentiations 
Resolve in Me 
after their Manifestation.
One with My Illumination, 
they Abide in Me 
as River in the Ocean.
##
|| iti virUpAkShapa~nchAshikAyAM vimarshaskandhastR^ittIyaH||
\section{atha chaturthaH skandhaH |}
matsthamapi bhuvanavR^indaM bahiriva mad bhAti mAyayA bhavinAm |
atha vidyayA bhaved bhavapadinAmantarbahiShTvena || 4\.41|| ##
4.41. The Bhuvana-s - Cosmic Realms, 
are Established in Me.
To the Ignorant, due to Māya, 
it appears as External of Me.
To the Ones who Know, 
it appears as both Internal and External.
##
grAhakamevaM tvajaDaM jaDamanyad grAhyamasya yo manute |
mAyAvimohitAtmA bodhyaH so.aNurbhavI sadbhiH || 4\.42|| ##
4.42. The ignorant believe 
that the Seer is Sentient,
Seen is Insentient and 
Apart from the Seer.
This is Delusion of Māya. 
This is Saṃsāra. 
They need to be instructed.
##
jaDatAtmikAmidantAmathAjaDatvAtmikAmahantAM cha |
sAmAnAdhikaraNyAdidamahamiti budhyate dvipadI || 4\.43|| ##
4.43. First, Idam is Jaḍātātmika, Inert;
Aham is Ajaḍatvātmika, Conscious.
Then, through Samanādhikaraṇam, 
abhedāropaṇena mutual identity,
Idam = Aham.
##
udbhavinAM kevalayA nimagnamantaHpade dR^ishA bhAti |
magnonmagnobhayavidhamunmanayA mayi punaH pUrNe || 4\.44|| ##
4.44. In Kaivalya, Idam subsides in Aham 
(Sadāśiva Tattva)
In Unmanā, Idam-the Universe,
both merges in and emerges from 
Aham-'I', the Whole.
##
ravisomataDidvajrAmbudavADavajaladhigiriguhAraNyaiH |
dR^iDhabhAvitAtmabhAvairyogI tatkarma nirvahati || 4\.45|| ##
4.45. The Yogī who contemplates 
as his own Self -
sun, moon, lightning, thunderbolt, cloud, 
fire, water, mountain, cave and forest - 
performs their actions successfully.
##
yA devatA yamarthaM karoti tenArthino dR^iDhaM tasyAm |
vidhR^itAha~NkArasya kShaNena so.arthaH samAyAti || 4\.46|| ##
4.46. A Deity performs and fulfils 
a certain Purpose.
One who has the same Purpose, 
fixing his `I' on that Deity,
Accomplishes that Purpose.
##
dhAraNasa~NgrahapAkavyUhApratighAtalakShaNairbhUtaiH |
svasvaniviShTAhantairyogina iShTA kriyA bhavati || 4\.47|| ##
4.47. Of the 5 elements, 
earth supports, water collects,
fire cooks, air brings together 
and space is unobstructed.
The 5 elements have as their Self 
the `I' of the Yogi.
They Accomplish the Actions he Wills.
##
iti tanmAtrAkarmaj~nAnendriyamAnasAsmitAdhIShu |
avyakte puMsi tathA dhR^itachitishaktishcha tatkarmA || 4\.48|| ##
4.48. The Yogi who contemplates on 
Śakti as Consciousness
in the tanmātrā-s, jñāna - karmendriya-s, 
mana, asmitā, dhī, avyakta and puruṣa, 
Accomplishes their Actions.
##
rAganiyatyoH kAle vidyAkalayorguhAsarasvatyoH |
IshasadAshivashaktiShu shive cha tadvatkR^itAhantaH || 4\.49|| ##
4.49. The Yogi who contemplates as `I':
Rāga, Niyati, Kāla, Vidyā, Kalā, 
Guhā (Mayā), Sarasvatī (Śuddhavidyā), 
Īśvara, Sadāśiva, Śakti, Śiva;
Accomplishes their Actions.
##
shukavAmadevayorapi kR^iShNadadhIchyostathA cha vainyasya |
bhUtAtmayogajaM khalvArShe vaishvAtmyamAkhyAtam || 4\.50|| ##
4.50. The sages Śuka, Vāmadeva,
Kṛṣṇa, Dadhīci and Vainya;
taught Identity with the Viśva (Universe)
as Identity with the Bhūta-s (Elements).
##
kAlAgnikoTidIptAM dAhe pAshochchayasya paTu tR^iptau |
amR^itaughavR^iShTimUrttiM smara shaktiM bhava gururjagataH || 4\.51|| ##
4.51. Remember Śakti as the 
Fire of Time with crores of flames -
when in bondage and craving - 
and burn them.
Remember Śakti as the 
Image of Immortality -
when in Satisfaction - 
and Drink Her Nectar.
Become Śiva, the Guru of the Universe !
##
khyAtimapUrNAM pUrNakhyAtisamAveshadArDhyataH kShapaya |
sR^ija bhuvanAni yathechChaM sthApaya hara tiraya bhAsaya cha || 4\.52|| ##
4.52. With Knowledge of the Whole, 
destroy incomplete knowledge.
As you Will it - 
Create, Sustain, Dissolve, 
Conceal and Reveal the Worlds.
##
iti bodhitaH sa indro deveShvadhikAramalamapohya svam |
AviShTashaktitattvaH shivavadapashyat svamAtmAnam || 4\.53|| ##
4.53. Having Awakened, 
Indra abandoned 
the malam (impurity) 
of adhikāra (authority)
that he was the King of the Gods.
Realising the Śakti tattva, 
he knew his Own
Self as Śiva.
##
|| iti virUpAkShapa~nchAshikAyAM vibhUtiskandhashchaturthaH ||
namaH shivAya gurave devAyAnandamUrtaye |
parabrahmasvarUpAya devadevAya shambhave ||

|| iti virUpAkShanAthapAdapraNItA virUpAkShapa~nchAshikA sampUrNA ||
##

Source of English Translation: not known.

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