Anna Filiputti

Isvarapratyabhijnavrtti
di UTPALADEVA

1. The very Self o f all creatures is Mahesvara, one, whose form is
allf fu ll o f the undivided consciousness

2. There (tatra), realities such as the mind etc., which are included
in the sphere o f the ‘this’ freely created [by the Lord] (svasrstedambhage),
are caused by him to be considered as the fictitious I (ahamkara) as
being the perceiving subject.

3. The individual subjects considered as being many are the fruit o f
the non-recognition o f their true nature. In them action and beatitude are
created, that is, the fruition characterized by pleasure and pain.

4. In the limited subject sattva, rajas and tamas correspond to
knowledge, activity and, thirdly, maya, in the Lord – for whom things
represent his own body (svarigarupesu).

5. Owing to the state of differentiation, these qualities (gunanam),
which are transformed in the faculties and in the products, cannot he
considered as powers inherent in a subject who is the possessor of them.

6. In the Lord there is being, beatitude, activity. In the limited subject
there is that, the absence o f that and the two together The latter constitute
rajas, which is pain and is composed o f sattva and tamas intermixed.

7. Those realities which in the Lord are the object o f an unconventional
reflective awareness in terms o f “this’, those, mixed and separated,
are thus manifested in various ways .

8. On the contrary, in the individual subject, those entities that are
manifested separately become the object o f mental elaboration in the sphere o f memory, imagination and so on, and have a variety o f distinct
names.

9-10. The creation that pertains to him is not also common [to other
subjects] and is dependent on the creation o f the Lord. It occurs in the
limited subject – essentially identical to the Lord – in virtue o f the very power o f the Lord, ignored, however, as such, which aims at preventing
the resting on the self, unstable, whose nature is vital energy, diversified
in the multiplicity o f the various phonemes, coinciding with the activity
o f mental elaboration (vikalpakriyaya).

11. The creation o f the Lord may be common or not common to all
subjects (sadharano ’nyatha ca), manifesting itself [in both casesJ in all
clarity. With the suppression o f the mental constructs, resulting from concentration
on a single point, the plane o f the Lord is gradually reached“ .

12. He who, having all as his essence, thus knows: «All this multiform
deployment is mine»f he, even in the flow o f mental constructs, attains
the state o f Mahesa.

13. The liberated soul looks at the 4common9 cognizable reality as
being undifferentiated from himself, like Mahesvara: (he bound souL on
the contrary, looks at it as absolutely differentiated.

14. But when he is completely full o f the infinite series o f principles
dissolved in him, he is Siva, solely consciousness and bliss, having as
his body the supreme syllable.

IV 15 15. Thus seeing (he true reality o f what is his own self and the
knowledge and action that pertain to him, he knows and creates objects
as he wishes.

16. Thus this new, easy path has been explained by me as the great
master expounded it in the Sivadrsti. Thus he whot putting his fee t on it,
brings to light in the self the nature o f creator o f the universe whose essence
is the nature o f Siva, and is uninterruptedly absorbed in it, attains
perfection.

17. Just like the beloved, who after much insistence finally stands in
the presence o f the maid in love, though he is there before her he does
not give her any pleasure until she recognizes who he is – as he seems
just like other men until that moment – so for mankind the self who is
yet the Lord o f the world, cannot manifest his own glory until his
qualities have been brought to light. For this reason the doctrine o f the
recognition of the Lord has here been expounded.

18. In order that the ordinary man too can attain perfection (siddhi)
effortlessly, Utpalaf son of Udayakaray has explained with argumentations
(upapaditaj this recognition o f the Lord.

This easy path to perfection has thus been shown
Here ends the Isvarapratyahhijnavrtti.