Selected Commentary of Kṣemarāja
EXPOSITION
When the yogi sees every object as an expression of the inner divine Self, then the delusion of diversity disappears and he has the bliss of unity consciousness. He finds Śiva both within and without.
Verse 11
Text of the verse 14 परामृतरसापायस्तस्य यः प्रत्ययोद्भवः । तेनास्वतन्त्रतामेति स च तन्मात्रगोचरः ॥१४॥
𝘗𝘢𝘳ā𝘮ṛ𝘵𝘢𝘳𝘢𝘴ā𝘱ā𝘺𝘢𝘴 𝘵𝘢𝘴𝘺𝘢 𝘺𝘢ḥ 𝘱𝘳𝘢𝘵𝘺𝘢𝘺𝘰𝘥𝘣𝘩𝘢𝘷𝘢ḥ 𝘛𝘦𝘯ā𝘴𝘷𝘢𝘵𝘢𝘯𝘵𝘳𝘢𝘵ā𝘮 𝘦𝘵𝘪 𝘴𝘢 𝘤𝘢 𝘵𝘢𝘯𝘮ā𝘵𝘳𝘢𝘨𝘰𝘤𝘢𝘳𝘢ḥ (𝟷𝟺)
The rise, in the bound soul, of all sorts of ideas marks the disappearance of the bliss of supreme immortality. On account of this, he loses his independence. The appearance of the ideas has its sphere in sense-objects.
Selected Commentary of Kṣemarāja
The rise in that bound soul of ideas whether pertaining to this world or the scriptures and of the knowledge of different objects associated with them leads to ruination. That marks the disappearance or subsidence of the bliss of supreme immortality i.e. of the flow of the bliss of the mass of consciousness. Though the state of supreme consciousness is present even when the ideas conveying the sense of different objects arise yet because it is not noticed, it appears to be absent. Hence it has been said that the bliss of supreme immortality disappears. By the rise of those ideas, he (the bound soul), loses his independence i.e. comes under their clutches. As has been said in Śiva-sūtra, ‘Limited knowledge is the cause of bondage”. (I, 2)
Text of the 16th Verse
सेयं क्रियात्मिका शक्तिः शिवस्य पशुवर्तिनी। बन्धयित्री स्वमार्गस्था ज्ञाता सिद्ध्युपपादिका ॥ १६ ॥
𝘚𝘦𝘺𝘢ṃ 𝘬𝘳𝘪𝘺ā𝘵𝘮𝘪𝘬ā ś𝘢𝘬𝘵𝘪ḥ ś𝘪𝘷𝘢𝘴𝘺𝘢 𝘱𝘢ś𝘶𝘷𝘢𝘳𝘵𝘪𝘯ī 𝘉𝘢𝘯𝘥𝘩𝘢𝘺𝘪𝘵𝘳ī 𝘴𝘷𝘢𝘮ā𝘳𝘨𝘢𝘴𝘵𝘩ā 𝘫ñā𝘵ā 𝘴𝘪𝘥𝘥𝘩𝘺𝘶𝘱𝘢𝘱ā𝘥𝘪𝘬ā (𝟷𝟼)
That afore-mentioned operative power of Śiva existing in the bound soul is a source of bondage; the same when realized as residing in him as the way of approach to one’s own essential reality brings about success (i.e. the achievement of liberation).
Selected Commentary of Kṣemarāja
Iyam—This one, the operative power which is one’s own real nature i.e. of the nature of consciousness identical with Śiva. She has been called “this”, because she manifests herself in the form of objectivity. She is the venerable Spanda principle. She is known as operative power (kriyā śakti), because she brings about the state of variety of the universe. As described before, she exists in Śiva who has assumed the role of a bound soul. She besprinkles this bound soul who is identified with prāṇa and puryṣṭaka with a drop of I-consciousness wh makes him an agent or doer. Reduced to this state, he does not recognize his real nature which is veiled by her and gets involved in the misery of seizing and relinquishing. Thus she becomes a source of bondage. When the yogi recognizes this operative power as the Supreme power, (parā śakti), the means of approach to his real nature which is Śiva, or when he, in spite of the dispersion of definite and indefinite ideas, regards the entire objectivity as an aspect of his own Self which in its nature is Śiva, then also she (śakti) brings about the same achievement.
EXPOSITION
On account of the play of Māyā śakti, the soul loses its pristine jñāna and kriyā śakti and comes to have only limited knowledge and limited power of action. Secondly, he falls a prey to the veiled powers that arise from the multitude of words. In his present life, he acquires ideas through his experience of sense-objects, and education, but these ideas are not possible without words. So ultimately words come to acquire tremendous influence over his life.
The puryṣṭaka plays the most important role. Man is a very complex being. He has not only a physical body but also a subtle one known as puryṣṭaka which consists of the five tanmātras or the subtle aspects of the gross physical objects and buddhi, manas and ahaṁkāra. The impressions of our desires and thoughts are deposited in this puryṣṭaka. When a man dies, it is only his physical body that is dissolved. The puryasțaka remains as the subtle vehicle of the soul after his death. As has already been said, it contains the residual traces of the desires, etc. of the previous life. The desires and ideas deposited in the puryṣṭaka are not inert elements but tremendous psychic forces seeking expression. So in the next life, man gets a body suited for the expression of the desires, etc., deposited in the puryṣṭaka and is born in an environment suited for that expression.
Verse 18, Exposition