इह ज्ञानं मोक्षकारणं बन्धनिमित्तस्य अज्ञानस्य विरोधकत्वात् द्विविधं च अज्ञानं बुद्धिगतं पौरुषं च तत्र बुद्धिगतम् अनिश्चयस्वभावं विपरीतनिश्चयात्मकं च । पौरुषं तु विकल्पस्वभावं सङ्कुचितप्रथात्मकं तद् एव च मूलकारणं संसारस्य इति वक्ष्यामो मलनिर्णये । तत्र पौरुषम् अज्ञानं दीक्षादिना निवर्तेतापि किं तु दीक्षापि बुद्धिगते अनध्यवसायात्मके अज्ञाने सति न सम्भवति हेयोपादेयनिश्चयपूर्वकत्वात् तत्त्वशुद्धिशिवयोजनारूपाया दीक्षाया इति । तत्र अध्यवसायात्मकं बुद्धिनिष्ठम् एव ज्ञानं प्रधानम् तद् एव च अभ्यस्यमानं पौरुषम् अपि अज्ञानं निहन्ति विकल्पसंविदभ्यासस्य अविकल्पान्ततापर्यवसानात् । विकल्पासङ्कुचितसंवित्प्रकाशरूपो ह्य् आत्मा शिवस्वभाव इति सर्वथा समस्तवस्तुनिष्ठं सम्यङ्निश्चयात्मकं ज्ञानम् उपादेयम् । तच् च शास्त्रपूर्वकम् । शास्त्रं च परमेश्वरभाषितम् एव प्रमाणम् । अपरशास्त्रोक्तानाम् अर्थानां तत्र वैविक्त्येन अभ्युपगमात् तदर्थातिरिक्तयुक्तिसिद्धनिरूपणाच् च तेन अपरागमोक्तं ज्ञानं तावत एव बन्धात् विमोचकम् न सर्वस्मात् सर्वस्मात् तु विमोचकं परमेश्वरशास्त्रं पञ्चस्रोतोमयं दशाष्टादशवस्वष्टभेदभिन्नम् । ततो ऽपि सर्वस्मात् सारं षडर्धशास्त्राणि । तेभ्यो ऽपि मालिनीविजयम् । तदन्तर्गतश् चार्थः सङ्कलय्याशक्यो निरूपयितुम् । न च अनिरूपितवस्तुतत्त्वस्य मुक्तत्वं मोचकत्वं वा शुद्धस्य ज्ञानस्यैव तथारूपत्वात् इति । स्वभ्यस्तज्ञानमूलत्वात् परपुरुषार्थस्य तत्सिद्धये इदम् आरभ्यते । अज्ञानं किल बन्धहेतुर् उदितः शास्त्रे मलं तत् स्मृतं पूर्णज्ञानकलोदये तद् अखिलं निर्मूलतां गच्छति । ध्वस्ताशेषमलात्मसंविदुदये मोक्षश् च तेनामुना शास्त्रेण प्रकटीकरोमि निखिलं यज् ज्ञेयतत्त्वं भवेत्
Transliteration (IAST)
iha jñānaṃ mokṣakāraṇaṃ bandhanimittasya ajñānasya virodhakatvāt dvividhaṃ ca ajñānaṃ buddhigataṃ pauruṣaṃ ca tatra buddhigatam aniścayasvabhāvaṃ viparītaniścayātmakaṃ ca | pauruṣaṃ tu vikalpasvabhāvaṃ saṅkucitaprathātmakaṃ tad eva ca mūlakāraṇaṃ saṃsārasya iti vakṣyāmo malanirṇaye | tatra pauruṣam ajñānaṃ dīkṣādinā nivartetāpi kiṃ tu dīkṣāpi buddhigate anadhyavasāyātmake ajñāne sati na sambhavati heyopādeyaniścayapūrvakatvāt tattvaśuddhiśivayojanārūpāyā dīkṣāyā iti | tatra adhyavasāyātmakaṃ buddhiniṣṭham eva jñānaṃ pradhānam tad eva ca abhyasyamānaṃ pauruṣam api ajñānaṃ nihanti vikalpasaṃvidabhyāsasya avikalpāntatāparyavasānāt | vikalpāsaṅkucitasaṃvitprakāśarūpo hy ātmā śivasvabhāva iti sarvathā samastavastuniṣṭhaṃ samyaṅniścayātmakaṃ jñānam upādeyam | tac ca śāstrapūrvakam | śāstraṃ ca parameśvarabhāṣitam eva pramāṇam | aparaśāstroktānām arthānāṃ tatra vaiviktyena abhyupagamāt tadarthātiriktayuktisiddhanirūpaṇāc ca tena aparāgamoktaṃ jñānaṃ tāvata eva bandhāt vimocakam na sarvasmāt sarvasmāt tu vimocakaṃ parameśvaraśāstraṃ pañcasrotomayaṃ daśāṣṭādaśavasvaṣṭabhedabhinnam | tato 'pi sarvasmāt sāraṃ ṣaḍardhaśāstrāṇi | tebhyo 'pi mālinīvijayam | tadantargataś cārthaḥ saṅkalayyāśakyo nirūpayitum | na ca anirūpitavastutattvasya muktatvaṃ mocakatvaṃ vā śuddhasya jñānasyaiva tathārūpatvāt iti | svabhyastajñānamūlatvāt parapuruṣārthasya tatsiddhaye idam ārabhyate | ajñānaṃ kila bandhahetur uditaḥ śāstre malaṃ tat smṛtaṃ pūrṇajñānakalodaye tad akhilaṃ nirmūlatāṃ gacchati | dhvastāśeṣamalātmasaṃvidudaye mokṣaś ca tenāmunā śāstreṇa prakaṭīkaromi nikhilaṃ yaj jñeyatattvaṃ bhavet
Here knowledge is the cause of liberation, because it is the opponent of ignorance, which is the occasion of bondage. And ignorance is twofold: intellectual and personal. Of these, the intellectual is of the nature of non-ascertainment or of erroneous ascertainment; the personal, however, has the nature of conceptual construct and consists of a contracted manifestation — and this very thing is the root cause of transmigration, as we shall explain in the section on the taints. Now the personal ignorance may indeed be removed by initiation and the like; yet even initiation is not possible while intellectual ignorance, consisting of non-determination, persists — for the initiation whose form is the purification of the principles and union with Śiva is preceded by the ascertainment of what is to be rejected and what is to be accepted. Therefore the knowledge that consists of determinate ascertainment and is grounded in the intellect is primary; and this very knowledge, when cultivated, destroys even the personal ignorance, since the repeated practice of conceptual awareness culminates in non-conceptuality. For the Self, whose form is the light of an awareness uncontracted by concepts, has Śiva for its essential nature; thus in every way the knowledge that is grounded in all things and consists of right ascertainment is to be embraced. And that is founded upon scripture. And scripture, namely that which is spoken by the Supreme Lord, is alone the authority. Because the meanings stated in the lower scriptures are admitted there in a separate (qualified) way, and because what exceeds those meanings is established there by reasoning, the knowledge stated in a lower scripture liberates only from that much bondage, not from all. But the scripture of the Supreme Lord, consisting of the five streams and divided into ten, eighteen, and the eightfold of the Vasus, liberates from all. And the essence of all of these is the Trika scriptures; and the essence of even those is the Mālinīvijaya. The meaning contained within it cannot be set forth all gathered together at once. Nor does one whose reality has not been set forth attain liberation or become a liberator, since it is pure knowledge alone that has such a character. Because the highest human goal is rooted in well-practiced knowledge, this work is begun for its accomplishment. Ignorance, it is said, is declared in scripture to be the cause of bondage; that is remembered as the taint. At the dawning of the ray of perfect knowledge, that taint in its entirety goes to utter rootlessness; and liberation is the arising of Self-awareness with every taint destroyed. By means of this scripture, then, I shall make manifest the whole of the reality that is to be known.